30. With the softly-sounding tambourines beaten by the tips of the women’s hands, and ornamented with golden rims, and with the dances which were like the dances of the heavenly nymphs, that palace shone like Mount Kailasa.
31. There the women delighted him with their soft voices, their beautiful pearl-garlands, their play¬ ful intoxication, their sweet laughter, and their stolen glances concealed by their brows.
1 The last pada seems spurious as it is only found in C. I have tried to make some sense by reading buddhiA for vrfddhiA.
22 THE BUDDHA-.KARITA OF ASVAGHOSHA.
32. Borne in the arms of these women well-skilled in the ways of love, and reckless in the pursuit of pleasure, he fell from the roof of a pavilion and yet reached not the ground, like a holy sage stepping from a heavenly chariot.
33. Meanwhile the king for the sake of ensuring his son’s prosperity and stirred in heart by the destiny which had been predicted for him, delighted himself in perfect calm, ceased from all evil, practised all self-restraint, and rewarded the good.
34. He turned to no sensual pleasures like one wanting in self-control; he felt no violent delight in any state of birth 1; he subdued by firmness the rest¬ less horses of the senses; and he surpassed his kindred and citizens by his virtues.
35. He sought not learning to vex another; such knowledge as was beneficent, that only he studied; he wished well to all mankind as much as to his own subjects.
36. He worshipped also duly the brilliant (Agni) that tutelary god of the Angirasas, for his son’s long life; and he offered oblations in a large fire, and gave gold 2 and cows to the Brahmans.
37. He bathed to purify his body and mind with the waters of holy places and of holy feelings; and at the same time he drank the soma-juice as enjoined by the Veda, and the heartfelt self-produced happi¬ ness of perfect calm.
38. He only spoke what was pleasant and not unprofitable; he discoursed about what was true and not ill-natured; he could not speak even to himself 2 Or pearls? (kmana.)
23 for very shame a false pleasant thing or a harsh truth.
39. In things which required to be done, whether they were pleasant or disagreeable, he found no reason either for desire or dislike; he pursued the advantageous which could be attained without litigation 1; he did not so highly value sacrifice.
40. When a suppliant came to him with a petition, he at once hastened to quench his thirst with the water sprinkled on his gift 2; and without fighting, by the battle-axe of his demeanour he smote down the arrogant armed with 3 double pride.
41. Thus he took away the one, and protected the seven; he abandoned the seven and kept the five; he obtained the set of three and learned the set of three; he understood the two and abandoned the two *.
42. Guilty persons, even though he had sentenced them to death, he did not cause to be killed nor even looked on them with anger; he bound them with gentle words and with the reform produced in their character, — even their release was accompanied by no inflicted injury.
43. He performed great religious vows prescribed by ancient seers; he threw aside hostile feelings long cherished; he acquired glory redolent with the fragrance of virtue; he relinquished all passions involving defilement.
1 Professor Max Muller would read vyavaMralabdham, ‘all bliss which could be obtained in the lower or vyavaharika sphere.’
See Colebrooke’s Essays, vol. ii, p. 230, note; Manu IX, 168. 8 Cf. dviravasam (madam), Rig-vedalX, 104, 2. Professor Kielhorn would suggest dvkfdarpam.
* The Tibetan, like the Chinese, gives no help here.
24 THE BUDDHA-RARITA OF ASVAG HOSHA.
44. He desired not to take his tribute of one- sixth without acting as the guardian of his people 1; he had no wish to covet another’s property; he desired not to mention the wrong-doing of his enemies; nor did he wish to fan wrath in his heart.
45. When the monarch himself was thus employed his servants and citizens followed his example, like the senses of one absorbed in contemplation whose mind is abstracted in profound repose.
46. In course of time to the fair-bosomed Yaso- dharct, — who was truly glorious in accordance with her name, — there was bom from the son of 611 d- dhodana a son named Rahula, with a face like the enemy of Rahu 2.
47. Then the king who from regard to the welfare of his race had longed for a son and been exceedingly delighted [at his coming], — as he had rejoiced at the birth of his son, so did he now rejoice at the birth of his grandson.
48. ‘ O how can I feel that love which my son feels for my grandson? ’ Thus thinking in his joy he at the due time attended to every enjoined rite like one who fondly loves his son and is about to rise to heaven.
49. Standing in the paths of the pre-eminent kings who flourished in primaeval ages, he practised aus¬ terities without laying aside his white garments, and he offered in sacrifice only those things which in¬ volved no injury to living creatures.
50. He of holy deeds shone forth gloriously, in 1 Cf. Indische Spriiche, 568 (2nd ed.).
2 I.e. the sun or the moon, as eclipsed by the demon Rahu.
25 the splendour of royalty and the splendour of penances, conspicuous by his family and his own conduct and wisdom, and desirous to diffuse bright¬ ness like the sun.
51. Having offered worship, he whose own glory was secure muttered repetitions of Vedic texts to Svayambhu for the safety of his son, and performed various ceremonies hard to be accomplished, like the god Ka in the first aeon wishing to create living beings.
52. He laid aside weapons and pondered the .Sastra, he practised perfect calm and underwent various observances, like a hermit he refused all objects of sense, he viewed all his kingdoms 1 like a father.
53. He endured the kingdom for the sake of his son, his son for his family, his family for fame, fame for heaven, heaven for the soul, — he only desired the soul’s continuance for the sake of duty.
54. Thus did he practise the various observances as followed by the pious and established from revela¬ tion, — ever asking himself, ‘ now that he has seen the face of his son, how may my son be stopped from going to the forest? ’ 55. The prudent2 kings of the earth, who wish to guard their prosperity, watch over their sons in the world; but this king, though loving religion, kept his son from religion and set him free towards all objects of pleasure.
1 Vishaya^ seems used here in two senses, ‘kingdoms’ and ‘objects of sense.’
2 Lit. ‘self-possessed,’ atmasawsthaA Or should we read atmasa/»stham, ‘ wishing to keep their prosperity their own?’
26 THE BUDDHA-JTARITA OF ASVAGHOSHA.
56. But all Bodhisattvas, those beings of pre-emi¬ nent nature, after knowing the flavour of worldly enjoyments, have departed to the forest as soon as a son is born to them; therefore he too, though he had accomplished all his previous destiny, even when the (final) motive had begun to germinate, still went on pursuing worldly pleasure up to the time of attaining the supreme wisdom.
BOOK III.
x. On a certain day he heard of the forests carpeted with tender grass, with their trees resound¬ ing with the kokilas, adorned with lotus-ponds, and which had been all bound up in the cold season.
2. Having heard of the delightful appearance of the city groves beloved by the women, he resolved to go out of doors, like an elephant long shut up in a house.
3. The king, having learned the character of the wish thus expressed by his son, ordered a pleasure- party to be prepared, worthy of his own affection and his son’s beauty and youth.
4. He prohibited the encounter of any afflicted common person in the highroad; ‘ heaven forbid that the prince with his tender nature should even imagine himself to be distressed.’
5. Then having removed out of the way with the greatest gentleness all. those who had mutilated limbs or maimed senses, the decrepit and the sick and all squalid beggars, they made the highway assume its perfect beauty.
6. Along this road thus made beautiful, the fortunate prince with his well-trained attendants came down one day at a proper time from the roof of the palace and went to visit the king by his leave.
7. Then the king, with tears rising to his eyes, 28 THE BUDDHA-XARITA OF ASVAGHOSHA.
having smelt his son’s head 1 and long gazed upon him, gave him his permission, saying, ‘ Go; ’ but in his heart through affection he could not let him depart.
8. He then mounted a golden chariot, adorned with reins bright like flashing lightning 2, and yoked with four gentle horses, all wearing golden trappings.
9. With a worthy retinue he entered the road which was strewn with heaps of gleaming flowers, with garlands suspended and banners waving, like the moon with its asterism entering the sky.
10. Slowly, slowly he passed along the highway, watched on every side by the citizens, and be- showered by their eyes opened wide with curiosity like blue lotuses.
11. Some praised him for his gentle disposition, others hailed him for his glorious appearance, others eulogised his beauty from his fine countenance and desired for him length of days.
12. Hump-backed men coming out from the great families, and troops of foresters and dwarfs 3, and women coming out from the meaner houses bowed down like the banners of some procession of the gods.
13. 4 Hearing the news, ‘ the prince is going out,’ from the attendants of the female apartments, the women hastened to the roofs of the different man¬ sions, having obtained the leave of their lords.
1 Cf. Wilson, Hindu Drama, vol. ii, p. 45, note.
2 Rajmi may mean ‘rays.’ For akliva cf. Soph. Philoct. 1455, ap(TTJ V.
3 These are all mentioned in the S&hitya-darpawa among the attendants in a seraglio (§ 81).
4 With this description cf. Raghuv. VII, 5-12; Kadambari, p. 74.
BOOK III, 8-21.
29 14. Hindered by the strings of their girdles which had slipped down, with their eyes bewildered as just awakened from sleep, and with their ornaments hastily put on in the stir of the news, and filled with curiosity, they crowded round; 15. Frightening the flocks of birds which lived in the houses, with the noise of their girdles and the jingling of their anklets which resounded on the staircases and roofs of the mansions, and mutually reproaching one another for their hurry.
16. Some of these women, even in their haste as they rushed longing to see, were delayed in their going by the weight of their hips and full bosoms.
17. Another, though well able to go herself, checked her pace and forbore to run, hiding with shame her ornaments hitherto worn only in seclusion, and now too boldly displayed.
18. There they were restlessly swaying about in the windows, crowded together in the mutual press, with their earrings polished by the continual collision and their ornaments all jingling.
19. The lotus-like faces of the women gleamed while they looked out from the windows with their earrings coming into mutual proximity l, as if they were real lotuses fastened upon the houses.
20. With the palaces all alive with crowds of damsels, every aperture thrown open in eager curiosity, the magnificent city appeared on every side like heaven with its divine chariots thronged with celestial nymphs.
21. The faces of the beautiful women shone like lotuses wreathed in garlands, while through the 1 Parasparop&sita?
30 THE BUDDHA-ifARITA OF ASVAGHOSHA.
narrowness of the windows their earrings were transferred to each other’s cheeks.
22. Gazing down upon the prince in the road, the women appeared as if longing to fall to the earth; gazing up to him with upturned faces, the men seemed as if longing to rise to heaven 1.
23. Beholding the king’s son thus radiant in his beauty and glory, those women softly whispered, ‘ happy is his wife,’ with pure minds and from no baser feeling.
24. ‘ He with the long sturdy arms, who stands in his beauty like the flower-armed god visibly present, will leave his royal pomp and devote himself to religion,’ thus thinking, full of kindly feelings towards him, they all offered reverence.
25. Beholding for the first time that high-road thus crowded with respectful citizens, all dressed in white sedate garments, the prince for a while did feel a little pleasure and thought that it seemed to promise a revival of his youth.
26. But then the gods, dwelling in pure abodes 2, having beheld that city thus rejoicing like heaven itself, created an old man to walk along on purpose to stir the heart of the king’s son.
27. The prince having beheld him thus overcome with decrepitude and different in form from other men, with his gaze intently fixed on him, thus addressed his driver 3 with simple confidence: 28. * Who is this man that has come here, O charioteer, with white hair and his hand resting on a staff, his eyes hidden beneath his brows, his 1 Cf. Uhland’s 1 Das Schloss am meere.’
3* limbs bent down and hanging loose, — is this a change produced in him or his natural state or an accident? ’ 29. Thus addressed, the charioteer revealed to the king’s son the secret that should have been kept so carefully, thinking no harm in his simplicity, for those same gods had bewildered his mind: 30. ‘ That is old age by which he is broken down, — the ravisher of beauty, the ruin of vigour, the cause of sorrow, the destruction of delights, the bane of memories, the enemy of the senses.
31. ‘He too once drank milk in his childhood, and in course of time he learned to grope on the ground; having step by step become a vigorous youth, he has step by step in the same way reached old age.’
32. Being thus addressed, the prince, starting a little, spoke these words to the charioteer, ‘ What! will this evil come to me also? ’ and to him again spoke the charioteer: 33. ‘It will come without doubt by the force of time through multitude of years even to my long- lived lord; all the world knows thus that old age will destroy their comeliness and they are content to have it so.’
34. Then he, the great-souled one, who had his mind purified by the impressions of former good actions, who possessed a store of merits accumu¬ lated through many preceding aeons, was deeply agitated when he heard of old age, like a bull who has heard the crash of a thunderbolt close by.
35. Drawing a long sigh and shaking his head, and fixing his eyes on that decrepit old man, and looking round on that exultant multitude he then uttered these distressed words: 32 THE BUDDHA-iTARITA OF ASVAGHOSHA.
36. ‘ Old age thus strikes down all alike, our memory, comeliness, and valour; and yet the world is not disturbed, even when it sees such a fate visibly impending.
37. ‘Since such is our condition, O charioteer, turn back the horses, — go quickly home; how can I rejoice in the pleasure-garden, when the thoughts arising from old age overpower me? ’ 38. Then the charioteer at the command of the king’s son turned the chariot back, and the prince lost in thought entered even that royal palace as if it were empty.
39. But when he found no happiness even there, as he continually kept reflecting, ‘ old age, old age,’ then once more, with the permission of the king, he went out with the same arrangement as before.
40. Then the same deities created another man with his body all afflicted by disease; and on seeing him the son of Yuddhodana addressed the charioteer, having his gaze fixed on the man: 41. ‘Yonder man with a swollen belly, his whole frame shaking as he pants, his arms and shoulders hanging loose, his body all pale and thin, uttering plaintively the word “ mother,” when he embraces a stranger, — who, pray, is this? ’ 42. Then his charioteer answered, ‘ Gentle Sir, it is a very great affliction called sickness, that has grown up, caused by the inflammation of the (three) humours, which has made even this strong man1 no longer master of himself.’
43. Then the prince again addressed him, looking upon the man compassionately, ‘ Is this evil peculiar 1.Sakro*pi.
33 to him or are all beings alike threatened by sickness? ’ 44. Then the charioteer answered, ‘ O prince, this evil is common to all; thus pressed round by diseases men run to pleasure, though racked with pain V 45. Having heard this account, his mind deeply distressed, he trembled like the moon reflected in the waves of water; and full of sorrow he uttered these words in a low voice: 46. ‘ Even while they see all this calamity of diseases mankind can yet feel tranquillity; alas for the scattered intelligence of men who can smile when still not free from the terrors of disease!
47. ‘ Let the chariot, Q charioteer, be turned back from going outside, let it return straight to the king’s palace; having heard this alarm of disease, my mind shrinks into itself, repelled from pleasures.’
48. Then having turned back, with all joy de¬ parted, he entered his home, absorbed in thought; and having seen him thus return a second time, the king himself entered the city.
49. Having heard the occasion of the prince’s return he felt himself as deserted by him, and, although unused to severe punishment, even when displeased, he rebuked him whose duty it was to see that the road was clear.
50. And once more he arranged for his son all kinds of worldly enjoyments to their highest point; imploring in his heart, ‘ Would that he might not be able to forsake us, even though rendered unable only through the restlessness of his senses1 2.’
1 Ru^aturo. [The Tibetan seems to have read ruf&wtare, — nad thar-phyin-na, ‘having come to the end of illness.’ H.W.]
2 I would read api nama sakto —.
34 THE BUDDHA-A'ARITA OF ASVAGHOSIIA.
51. But when in the women’s apartments his son found no pleasure in the several objects of the senses, sweet sounds and the rest, he gave orders for another progress outside, thinking to himself1, ‘ It may create a diversion of sentiment2.’
52. And in his affection pondering on the con¬ dition of his son, never thinking of any ills that might come from his haste, he ordered the best singing-women to be in attendance, as well-skilled in all the soft arts that can please.
53. Then the royal road being specially adorned and guarded, the king once more made the prince go out, having ordered the charioteer and chariot to proceed in a contrary direction (to the previous one).
54. But as the king’s son was thus going on his way, the very same deities created a dead man, and only the charioteer and the prince, and none else, beheld him as he was carried dead along the road.
55. Then spoke the prince to the charioteer, ‘ Who is this borne by four men, followed by mournful companions, who is bewailed, adorned but no longer breathing 3? ’ 56. Then the driver, — having his mind over¬ powered by the gods who possess pure minds and pure dwellings, — himself knowing the truth, uttered to his lord this truth also which was not to be told: 5 7. ‘ This is some poor man who, bereft of his intellect, senses, vital airs and qualities, lying asleep 2 A technical term in rhetoric. Cf. Sahitya Darp. § 220.
3 I would read asvasy avarudyate.
35 and unconscious, like mere wood or straw, is aban¬ doned alike by friends and enemies after they have carefully swathed and guarded him.’
58. Having heard these words of the charioteer he was somewhat startled and said to him, ‘ Is this an accident peculiar to him alone, or is such the end of all living creatures? ’ 59. Then the charioteer replied to him, ‘ This is the final end of all living creatures; be it a mean man, a man of middle state, or a noble, destruction is fixed to all in this world.’
60. Then the king’s son, sedate though he was, as soon as he heard of death, immediately sank down overwhelmed, and pressing the end of the chariot- pole with his shoulder spoke with a loud voice, 61. ‘Is this end appointed to all creatures, and yet the world throws off all fear and is infatuated! Hard indeed, I think, must the hearts of men be, who can be self-composed in such a road.
62. ‘ Therefore, O charioteer, turn back our chariot, this is no time or place for a pleasure- excursion; how can a rational being, who knows what destruction is, stay heedless here, in the hour of calamity 1? ’ 63. Even when the prince thus spoke to him, the charioteer did not turn the chariot back; but at his peremptorily reiterated command he retired to the forest Padmakha?2flh.
64. There he beheld that lovely forest like Nandana itself, full of young trees in flower, with intoxicated kokilas wandering joyously about, and 1 The Tibetan has fiam thag dus-su, ‘ at the time of oppression (as by misfortune).’ Does this imply a reading drtti-kSle?
36 THE BUDDHA--STARITA OF ASVAGHOSHA.
with its bright lakes gay with lotuses and well- furnished with watering-places \ 65. The king’s son was perforce carried away to that wood filled with troops of beautiful women, just as if some devotee who had newly taken his vow were carried off, feeling weak to withstand tempta¬ tion, to the palace of the monarch of Alaka1 2, gay with the dancing of the loveliest heavenly nymphs.
1 Sc. for cattle, cf. Mahabh. XII, 9270 (in the text read -dirghikawz).
2 Kuvera.
BOOK IV.
1. Then from that city-garden, with their eyes restless in excitement, the women went out to meet the prince as a newly-arrived bridegroom; 2. And when they came up to him, their eyes wide open in wonder, they performed their due homage with hands folded like a lotus-calyx.
3. Then they stood surrounding him, their minds overpowered by passion, as if they were drinking him in with their eyes motionless and blossoming wide with love.
4. Some of the women verily thought that he was Kama incarnate, — decorated as he was with his brilliant signs as with connate ornaments.
5. Others thought from his gentleness and majesty that it was the moon with its ambrosial beams as it were visibly come down to the earth.
6. Others, smitten by his beauty, yawned1 as if to swallow him, and fixing their eyes on each other, softly sighed.
7. Thus the women only looked upon him, simply gazing with their eyes, — they spoke not, nor did they smile, controlled by his power.
8. But having seen them thus listless, be¬ wildered in their love, the wise son of the family priest, Udayin, thus addressed them: 9. ‘Ye are all skilled in all the graceful arts, 38 THE BUDDHA-XARITA OF ASVAGHOSHA.
proficients in understanding the language of amor¬ ous sentiments, possessed of beauty and gracefulness, thorough masters in your own styles.
10. ‘ With these graces of yours ye may embellish even the Northern Kurus, yea, even the dances1 of Kuvera, much more this little earth.
11. ‘Ye are able to move even sages who have lost all their desires, and to ensnare even the gods who are charmed by heavenly nymphs.
12. ‘By your skill in expressing the heart’s feelings, by your coquetry, your grace, and your perfect beauty, ye are able to enrapture even women, how much more easily men.
13. ‘You thus skilled as ye are, each set2 in her own proper sphere, — such as this is your power, — I am not satisfied with your simplicity [when you profess to find him beyond your reach].
14. ‘ This timid action of yours would be fit for new brides, their eyes closed through shame, — or it might be a blandishment worthy even of the wives of the cowherds 3.
15. ‘What though this hero be great by his exalted glory, yet “great is the might of women,” let this be your firm resolve.
16. ‘In olden time a great seer, hard to be conquered even by the gods, was spurned by a harlot, the beauty of KcUi, planting her feet upon him.
17. ‘The Bhikshu Manthalagautama was also formerly spurned by Bdlamukhyi with her leg, and 1 Professor Biihler suggests Mkn4am, cf. jloka 28.
s Is this a reference to Kmhwa’s story? but cf. Weber, Ind. Antiquary, vol. v, p, 254.
39 wishing to please her he carried out dead bodies for her sake to be buried.
18. ‘And a woman low in standing and caste fascinated the great seer Gautama, though a master of long penances and old in years.
19. ‘So •ScmtA1 by her various wiles captivated and subdued the sage’s son /frshya-srmga, unskilled in women’s ways.
20. ‘ And the great seer VLrvamitra, though plunged in a profound penance2, was carried captive for ten years in the forests by the nymph Ghntaii 3.
21. ‘ Many such seers as these -hav e women brought to shame, — how much more then a delicate prince in the first flower of his age?
22. ‘This being so, boldly put forth your efforts that the prosperity of the king’s family may not be turned away from him.
23. ‘Ordinary women captivate similar lovers; but they are truly women who subdue the natures of high and low.’
24. Having heard these words of Udayin these women as stung to the heart rose even above themselves for the conquest of the prince.
25. With their brows, their glances, their coquetries, their smiles, their delicate movements, they made all sorts of significant gestures like women utterly terrified.
26. But they soon regained their confidence4 through the command of the king and the gentle temperament of the prince, and through the power of intoxication and of love.
5 Ramay. IV, 35. 4 Lit. ‘ dispelled their want of confidence.'
27. Then surrounded by troops of women the prince wandered in the wood like an elephant in the forests of Himavat accompanied by a herd of females.
28. Attended by the women he shone in that pleasant grove, as the sun surrounded by Apsarasas in his royal garden.
29. There some of them, urged by passion, pressed him with their full firm bosoms in gentle collisions.
30. Another violently embraced him after making a pretended stumble, — leaning on him with her shoulders drooping down, and with her gentle creeper-like arms dependent.
31. Another with her mouth smelling of spiri¬ tuous liquor, her lower lip red like copper, whispered in his ear, ‘ Let my secret be heard.’
32. Another, all wet with unguents, as if giving him her command, clasped his hand eagerly and said, ‘ Perform thy rites of adoration here.’
33. Another, with her blue garments continually slipping down in pretended intoxication, stood con¬ spicuous with her tongue visible like the night with its lightning flashing.
34. Others, with their golden zones tinkling, wandered about here and there, showing to him their hips veiled with thin cloth.
35. Others leaned, holding a mango-bough in full flower, displaying their bosoms lik6 golden jars.
36. Another, coming from a lotus-bed, carrying lotuses and with eyes like lotuses, stood like the lotus-goddess Padm&, by the side of that lotus-faced prince.
37. Another sang a sweet song easily under¬ stood and with the proper gesticulations, rousing 41 him, self-subdued though he was, by her glances, as saying, 1 O how thou art deluded! ’ 38. Another, having armed herself1 with her bright face, with its brow-bow drawn to its full, imitated his action, as playing the hero.
39. Another, with beautiful full bosoms, and having her earrings waving in the wind 2, laughed loudly at him, as if saying, ‘ Catch me, sir, if you can! ’ 40. Some, as he was going away, bound him with strings of garlands, — others punished him with words like an elephant-driver’s hook, gentle yet reproachful.
41. Another, wishing to argue with him, seizing a mango-spray, asked, all bewildered with passion, ‘ This flower, whose is it? ’ 42. Another, assuming a gait and attitude like those of a man, said to him, ‘ Thou who art conquered by women, go and conquer this earth! ’ 43. Then another with rolling eyes, smelling a blue lotus, thus addressed the prince with words slightly indistinct in her excitement, 44. ‘ See, my lord, this mango covered with its honey-scented flowers, where the kokila sings, as if imprisoned in a golden cage.
45. ‘ Come and see this a^oka tree, which aug¬ ments lovers’ sorrows, — where the bees make a noise as if they were scorched by fire.
46. ‘ Come and see this tilaka tree, embraced by a slender mango-branch, like a man in a white garment by a woman decked with yellow unguents.
47. ‘ Behold this kuruvaka in flower, bright like PrSvr/tya.
2 I read vatdghflrwita.
42 THE BUDDHA- JTARITA OF ASVAGHOSHA.
fresh 1 resin-juice, which bends down as if it felt reproached by the colour of women’s nails 2 3.
48. ‘ Come and see this young asoka, covered all over with new shoots, which stands as it were ashamed at the beauty of our hands.
49. * See this lake surrounded by the sinduvara shrubs growing on its banks s, like a fair woman reclining, clad in fine white cloth.
50. ‘ See the imperial power of females, — yonder ruddy-goose in the water goes behind his mate following her like a slave.
51. * Come and listen to the notes of this intoxicated cuckoo as he sings, while another cuckoo sings as if consenting, wholly without care.
52. ‘Would that thine was the intoxication of the birds which the spring produces, — and not the thought of a thinking man, ever pondering how wise 53. Thus these young women, their souls carried away by love, assailed the prince with all kinds of stratagems.
54. But although thus attacked, he, having his senses guarded by self-control, neither rejoiced nor smiled, thinking anxiously, ‘ One must die.’
55. Having seen them in their real condition4 *, that best of men pondered with an undisturbed 6 and stedfast mind.
1 I read nirmuktam, which might mean ‘just exuded,’ or the whole compound may mean (cf. Kum. Sambh. V, 34) ‘ like a lip which has given up the use of pinguent.’
2 Cf. Vikramorvafi, Act n, stri-nakha-pd/alaw kuruvakam.
4 For vasthanam cf. Maitri Upan. (Comm.) VI, 1.
43 56. ‘ What is it that these women lack 1 that they perceive not that youth is fickle? for this old age will destroy whatever has beauty.
57. ‘Verily they do not see any one’s plunge into disease, and so dismissing fear, they are joyous in a world which is all pain.