69. ‘ I would enter the blazing fire, but not my house with my purpose unfulfilled.’ Thus he proudly made his resolve, and rising up in ac¬ cordance with it, full of disinterestedness, went his way.
70. Then the minister and the Br&hman, both full of tears, having heard his firm determination, and having followed him awhile with despondent 1 MSS. khedo.
looks, and overcome with sorrow, slowly returned of necessity to the city.
71. Through their love for the prince and their devotion to the king, they returned, and often stopped looking back 1; they could neither behold him on the road nor yet lose the sight of him, — shining in his own splendour and beyond the reach of all others, like the sun.
72. Having placed faithful emissaries in disguise to find out the actions of him who was the supreme refuge of all, they went on with faltering steps, saying to each other, ‘ How shall we approach the king and see him, who is longing for his dear son?’
1 Another reading gives ‘ full of reproach.’
BOOK X.
1. The prince, he of the broad and lusty chest, having thus dismissed the minister and the priest, crossed the Ganges with its speeding waves and went to Ra^agrzha with its beautiful palaces.
2. He reached the city distinguished by the five hills, well guarded and adorned with mountains, and supported and hallowed by auspicious sacred places \ — like Brahman1 2 in a holy calm going to the upper¬ most heaven.
3. Having heard of his majesty and strength, and his splendid beauty, surpassing all other men, the people of that region were all astonished as at him who has a bull for his sign and is immovable in his vow 8.
4. On seeing him, he who was going elsewhere stood still, and he who was standing there followed him in the way; he who was walking gently and gravely ran quickly, and he who was sitting at once sprang up.
5. Some people reverenced him with their hands, others in worship saluted him with their heads, some addressed him with affectionate words, — not one went on without paying him homage.
6. Those who were wearing gay-coloured dresses were ashamed when they saw him, those who were talking on random subjects fell to silence on the 1 Tapoda is the name of a tirtha in Magadha.
road; no one indulged in an improper thought, as at the presence of Religion herself embodied.
7. In the men and the women on the highway, even though they were intent on other business, that conduct alone with the profoundest reverence seemed proper which is enjoined by the rules of royal homage; but his eyes never looked upon them.
8. His brows, his forehead, his mouth, or his eyes, — his body, his hands, his feet, or his gait, — whatever part of him any one beheld, that at once riveted his eyes.
9. Having beheld him with the beautiful circle of hair between his brows1 and with long eyes, with his radiant body and his hands showing a graceful membrane between the fingers, — so worthy of ruling the earth and yet wearing a mendicant’s dress, — the Goddess of R&fagrzha was herself perturbed.
10. Then.Sre»ya2, the lord of the court of the Magadhas, beheld from the outside of his palace the immense concourse of people, and asked the reason of it; and thus did a man recount it to him: 11. ‘ He who was thus foretold by the Brahmans, “ he will either attain supreme wisdom or the empire of the earth,” — it is he, the son of the king of the .Sakyas, who is the ascetic whom the people are gazing at.’
12. The king, having heard this and perceived its meaning with his mind, thus at once spoke to that man: ‘ Let it be known whither he is going; ’ and the man, receiving the command, followed the prince.
1 So the Tibetan. The Sanskrit text seems corrupt here. Cf.
2 A name of Bimbisara, see Burnouf, Introd. p. 165.
106 THE BUDDHA-iTARITA OF ASVAGHOSHA.
13. With unrestless eyes, seeing only a yoke’s length before him \ with his voice hushed, and his walk slow and measured, he, the noblest of mendi¬ cants, went begging alms, keeping his limbs and his wandering thoughts under control.
14. Having received such alms as were offered, he retired to a lonely cascade of the mountain; and having eaten it there in the fitting manner, he ascended the mountain Famdava1 2.
15. In that wood, thickly filled with lodhra trees, having its thickets resonant with the notes of the peacocks, he the sun of mankind shone, wearing his red dress, like the morning sun above the eastern mountain.
16. That royal attendant, having thus watched him there, related it all to the king Stenya; and the king, when he heard it, in his deep veneration, started himself to go thither with a modest retinue.
17. He who was like the P&mdavas in heroism, and like a mountain in stature, ascended P&mdava, that noblest of mountains, — a crown-wearer, of lion-like gait, a lion among men, as a maned lion ascends a mountain.
18. There he beheld the Bodhisattva, resplendent as he sat on his hams, with subdued senses, as if the mountain were moving 3, and he himself were a peak thereof, — like the moon rising from the top of a cloud.
19. Him, distinguished by his beauty of form and perfect tranquillity as the very creation of Religion 1 Hardy explains this ‘ he does not look before him further than the distance of a plough or nine spans ’ (Manual of Buddhism, 2 Cf. Lalitavistara.
3 I.e. as if he, not the mountain, were entitled to the name a£ala.
herself, — filled with astonishment and affectionate regard the king of men approached, as Indra the self-existent (Brahman).
20. He, the chief of the courteous, having courteously drawn nigh to him, inquired as to the equilibrium of his bodily humours; and the other with equal gentleness assured the king of his health of mind and freedom from all ailments.
21. Then the king sat down on the clean surface of the rock, dark blue like an elephant’s ear; and being seated1, with the other’s assent, he thus spoke, desiring to know his state of mind: 22. ‘ I have a strong friendship with thy family, come down by inheritance and well proved; since from this a desire to speak to thee, my son, has arisen in me, therefore listen to my words of affection.
23. ‘ When I consider thy widespread race, beginning with the sun, thy fresh youth, and thy conspicuous beauty, — whence comes this resolve of thine so out of all harmony with the rest, set wholly on a mendicant’s life, not on a kingdom?
24. ‘ Thy limbs are worthy of red sandal-wood 2 perfumes, — they do not deserve the rough contact of red cloth; this hand is fit to protect subjects, it deserves not to hold food given by another.
25. ‘If therefore, gentle youth, through thy love for thy father thou desirest not thy paternal kingdom in thy generosity, — then at any rate thy choice must not be excused, — accepting forthwith one half of my kingdom.
26. ‘ If thou actest thus there will be no violence 1 Nrfpopavijya? with arsha Sandhi.
108 THE BUDDHA-AARITA of asvaghosha.
shown to thine own people, and by the mere lapse of time imperial power at last flies for refuge to the tranquil mind; therefore be pleased to do me a kindness, — the prosperity of the good becomes very powerful, when aided by the good 27. ‘But if from thy pride of race thou dost not now feel confidence in me, then plunge with thy arrows into countless armies, and with me as thy ally seek to conquer thy foes.
28. * Choose thou therefore one of these ends, pursue according to rule religious merit, wealth, and pleasure; for these, love and the rest, in reverse order, are the three objects in life; when men die they pass into dissolution as far as regards this world.
29. ‘ That which is pleasure when it has over¬ powered wealth and merit, is wealth when it has conquered merit and pleasure; so too it is merit, when pleasure and wealth fall into abeyance; but all would have to be alike abandoned, if thy desired end 2 were obtained.
30. ‘ Do thou therefore by pursuing the three objects of life, cause this beauty of thine to bear its fruit; they say that when the attainment of religion, wealth, and pleasure is complete in all its parts, then the end of man is complete.
31. ‘Do not thou let these two brawny arms lie useless which are worthy to draw the bow; they are well fitted like Mandhatrz’s to conquer the three worlds, much more the earth.
1 [The Tibetan translates the fourth line, dam-pa-rnams dan bcas-pas dam-pai dpal 0phel-lo,‘by being with the good the prosperity of the good increases.’ H.W.] s Nirva«a, 32. ‘I speak this to you out of affection, — not through love of dominion or through astonishment; beholding this mendicant-dress of thine, I am filled with compassion and I shed tears.
33. ‘ O thou who desirest the mendicant’s stage of life, enjoy pleasures now; in due time, O thou lover of religion, thou shalt practise religion; — ere old age comes on and overcomes this thy beauty, well worthy of thy illustrious race.
34. ‘ The old man can obtain merit by religion; old age is helpless for the enjoyment of pleasures; therefore they say that pleasures belong to the young man, wealth to the middle-aged, and religion to the old.
35. ‘ Youth in this present world is the enemy of religion and wealth, — since pleasures, however we guard them, are hard to hold, therefore, wherever pleasures are to be found, there they seize them.
36. ‘Old age is prone to reflection1, it is grave and intent on remaining quiet; it attains unimpassioned- ness with but little effort, unavoidably, and for very shame.
37. ‘Therefore having passed through the decep¬ tive period of youth, fickle, intent on external objects, heedless, impatient, not looking at the distance, — they take breath like men who have escaped safe through a forest.
38. ‘ Let therefore this fickle time of youth first pass by, reckless and giddy, — our early years are the mark for pleasure, they cannot be kept from the power of the senses.
39. ‘Or if religion is really thy one aim, then offer 1 Vimar-rayanti?
I IO THE BUDDHA--STARITA OF ASVAGHOSHA.
sacrifices, — this is thy family’s immemorial custom, — climbing to highest heaven by sacrifices, even Indra, the lord of the winds, went thus to highest heaven.
40. ‘ With their arms pressed 1 by golden brace¬ lets, and their variegated diadems resplendent with the light of gems, royal sages have reached the same goal by sacrifices which great sages reached by self- mortification.’
41. Thus spoke the monarch of the Magadhas, who spoke well and strongly like Indra2; but having heard it, the prince did not falter, (firm) like the mountain Kailasa, having its many summits varie¬ gated (with lines of metals).
1 Vidash/a; cf. sawdash/a in Raghuv. XVI, 65.
2 Valabhid, ‘ the smiter of the demon Vala.’
BOOK XI.
x. Being thus addressed by the monarch of the Magadhas, in a hostile speech with a friendly face, — self-possessed, unchanged, pure by family and per¬ sonal purity, the son of.Suddhodana thus made answer: 2. ‘ This is not to be called a strange thing for thee, born as thou art in the great family whose ensign is the lion 1 — that by thee of pure conduct, O lover of thy friends, this line of conduct should be adopted towards him who stands as one of thy friends.
3. ‘ Amongst the bad a friendship, worthy of their family, ceases to continue (and fades) like prosperity among the faint-hearted; it is only the good who keep increasing the old friendship of their ancestors by a new succession of friendly acts.
4. ‘ But those men who act unchangingly towards their friends in reverses of fortune, I esteem in my heart as true friends; who is not the friend of the prosperous man in his times of abundance?
5. ‘ So those who, having obtained riches in the world, employ them for the sake of their friends and religion, — their wealth has real solidity, and when it perishes it produces no pain at the end.
6. * This thy determination concerning me, O king, is prompted by pure generosity and friendship 2; 1 So the Tibetan explains haryawzka, sen-ges mcan-pai. s The Sanskrit of this line is corrupt and does not scan. The THE BUDDHA-E’ARITA OF ASVAGHOSHA.
I will meet thee courteously with simple friendship; I would not utter aught else in my reply.
7. ‘I, having experienced the fear of old age and death, fly to this path of religion in my desire for liberation; leaving behind my dear kindred with tears in their faces,— still more then those pleasures which are the causes of evil.
8. ‘ I am not so afraid even of serpents nor of thunderbolts falling from heaven, nor of flames blown together by the wind, as I am afraid of these worldly objects.
9. ‘ These transient pleasures, — the robbers of our happiness and our wealth, and which float empty and like illusions through the world, — infatuate men’s minds even when they are only hoped for, — still more when they take up their abode in the soul.
10. ‘ The victims of pleasure attain not to happi¬ ness even in the heaven of the gods, still less in the world of mortals; he who is athirst is never satis¬ fied with pleasures, as the fire, the friend of the wind, with fuel.
11. ‘There is no calamity in the world like plea¬ sures, — people are devoted to them through delu¬ sion; when he once knows the truth and so fears evil, what wise man would of his own choice desire evil?
12. ‘When they have obtained all the earth girdled by the sea, kings wish to conquer the other side of the great ocean; mankind are never satiated Tibetan renders it as follows: khyod-kyi (te) nes-pa (vinir^a- ya^) gan-zhig bdag-la dmigs-pa 0di, ‘whatever a determination of thine imagines of me, to this (answering I would say).' I would read vibhavya mam eva. The translation given above is con¬ jectural.
with pleasures, as the ocean with the waters that fall into it.
13. ‘When it had rained a golden shower from heaven, and when he had conquered the continents and the four oceans, and had even obtained the half of 6akra’s throne x, Mandhatrz was still unsatisfied with worldly objects.
14. ‘ Though he had enjoyed the kingdom of the gods in heaven, when Indra had concealed himself through fear of Vrz’tra, and though in his pride he had made the great i?z'shis bear his litter2, Nahusha fell, unsatisfied with pleasures.
15. ‘King (Purfiravas) the son of Iz/i, having penetrated into the furthest heaven, and brought the goddess Urvasi into his power, — when he wished in his greed to take away gold from the i?z‘shis 3, — being unsatisfied with pleasures, fell into destruction.
16. ‘Who would put his trust in these worldly objects, whether in heaven or in earth, unsettled as to lot or family, — which passed from Bali to Indra, and from Indra to Nahusha, and then again from Nahusha back to Indra?
1 7. ‘ Who would seek these enemies bearing the name of pleasures, by whom even those sages have been overcome, who were devoted to other pursuits, whose only clothes were rags, whose food was roots, fruits, and water, and who wore their twisted locks as long as snakes?
18. ‘ Those pleasures for whose sake even Ugra- yudha4, armed terribly as he was with his weapon, 4 See Harivawra, ch. xx. He was armed with a discus.
I 14 the buddha-atarita of asvaghosha.
found death at Bhlshma’s hands, — is not the mere thought of them unlucky and fatal,- — still more the thought of the irreligious whose lives are spent in their service?
19. ‘Who that considers the paltry flavour of worldly objects, — the very height of union being only insatiety, — the blame of the virtuous, and the certain sin, — has ever drawn near this poison which is called pleasure?
20. ‘ When they hear of the miseries of those who are intent on pleasure and are devoted to worldly pursuits 1, such as agriculture and the rest, and the self-content of those who are careless of pleasure, — it well befits the self-controlled to fling it away 2.
2 1. ‘ Success in pleasure is to be considered a misery in the man of pleasure, for he becomes in¬ toxicated when his desired pleasures are attained; through intoxication he does what should not be done, not what should be done; and being wounded thereby he falls into a miserable end.
22. ‘ These pleasures which are gained and kept by toil, — which after deceiving leave you and return whence they came, — these pleasures which are but borrowed for a time what man of self-control, if he is wise, would delight in them?
23. ‘What man of self-control could find satis¬ faction in these pleasures which are like a torch of hay, — which excite thirst when you seek them and when you grasp them, and which they who abandon not keep only as misery 4?
24. ‘ Those men of no self-control who are bitten by 3 For ysUitaka cf. Pa». IV, 4, 21. 4 I would read paripanti.
BOOK XI, I9-3O.
”5 them in their hearts, fall into ruin and attain not bliss, — what man of self-control could find satisfaction in these pleasures, which are like an angry, cruel serpent?
25. ‘Even if they enjoy them men are not satis¬ fied, like dogs famishing with hunger over a bone, — what man of self-control could find satisfaction in these pleasures, which are like a skeleton composed of dry bones?
26. ‘What man of self-control could find satisfac¬ tion in these pleasures which are like flesh that has been flung away, and which produce misery by their being held only in common with kings, thieves, water, and fire 1?
27. ‘What man of self-control could find satisfac¬ tion in these pleasures, which, like the senses 2, are destructive, and which bring calamity on every hand to those who abide in them, from the side of friends even more than from open enemies?
28. ‘ What man of self-control could find satisfac¬ tion in those pleasures, which are like the fruit that grows on the top of a tree, — which those who would leap up to reach fall down upon a mountain or into a forest, waters, or the ocean?
29. ‘ What man of self-control could find satisfac¬ tion in those pleasures, which are like snatching up a hot coal, — men never attain happiness, however they pursue them, increase them, or guard them?
30. ‘ What man of self-control could find satisfac¬ tion in those pleasures, which are like the enjoyments in a dream, — which are gained by their recipients after manifold pilgrimages and labours, and then perish in a moment?
1 I.e. any one of these can seize them from us.
Ayatana.
Il6 THE BUDDHA-2TARITA OF ASVAGHOSHA.
31. ‘What man of self-control could find satisfac¬ tion in those pleasures which are like a spear1, sword, or club, — for the sake of which the Kurus, the VWshms and the Awzdhakas, the Maithilas and the Damahkas suffered destruction?
32. ‘What man of self-control could find satisfac¬ tion in those pleasures which dissolve friendships and for the sake of which the two Asuras Suwda and U pasuwda perished, victims engaged in mutual enmity?
33. ‘ None, however their intellect is blinded with pleasure, give themselves up, as in compassion, to ravenous beasts 2; so what man of self-control could find satisfaction in those pleasures which are disastrous and constant enemies?
34. ‘He whose intellect is blinded with pleasure does pitiable things; he incurs calamities, such as death, bonds, and the like; the wretch, who is the miserable slave of hope for the sales of pleasure, well deserves the pain of death even in the world of the living.
35. ‘Deer are luredto their destruction by songs3, in¬ sects for the sake of the brightness fly into the fire, the fish greedy for the flesh swallows the iron hook, — therefore worldly objects produce misery as their end.
36. ‘ As for the common opinion, “ pleasures are enjoyments,” none of them when examined are 1 The Chinese translation seems to take jftla as a stake for impaling criminals in ver. 864.
2 The text is corrupt. I would read kravyatsu ndtminam. The va in line 1 is for iva, a rare form, but allowed by Sanskrit lexicographers. Perhaps we should translate Mmandhasazrc^wa, ‘these men who are called “blinded with pleasure.’”
3 Cf. Kadambari (Calc, ed.), p. 27, 1. 6 infra.
worthy of being enjoyed; fine garments and the rest are only the accessories of things, — they are to be regarded as merely the remedies for pain.
37. ‘ Water is desired for allaying thirst; food in the same way for removing hunger; a house for keeping off the wind, the heat of the sun, and the rain; and dress for keeping off the cold and to cover one’s nakedness.
38. ‘ So too a bed is for removing drowsiness; a carriage for remedying the fatigue of a journey; a seat for alleviating the pain of standing; so bathing as a means for washing, health, and strength.
39. ‘ External objects therefore are to human beings means for remedying pain, not in themselves sources of enjoyment; what wise man would allow that he enjoys those delights which are only used as remedial?
40. ‘ He who, when burned with the heat of bilious fever, maintains that cold appliances are an enjoy¬ ment, when he is only engaged in alleviating pain, — he indeed might give the name of enjoyment to pleasures.
41. ‘ Since variableness is found in all pleasures, I cannot apply to them the name of enjoyment; the very conditions which mark pleasure, bring also in its turn pain.
42. ‘ Heavy garments and fragrant aloe-wood are pleasant in the cold, but an annoyance in the heat1; and the moonbeams and sandal-wood are pleasant in the heat, but a pain in the cold.
43. ‘ Since the well-known opposite pairs2, such 1 I have adopted Professor Kielhorn’s suggested reading sukMya site hy asukhaya gharme.
2 Cf. n irvo-Toixia of the Pythagoreans (Arist. Ethics, I, 6).
as gain and loss and the rest, are inseparably con¬ nected with everything in this world, — therefore no man is invariably happy on the earth nor invariably wretched.
44. ‘ When I see how the nature of pleasure and pain are mixed, I consider royalty and slavery as the same; a king does not always smile, nor is a slave always in pain.
45. ‘ Since to be a king involves a wider range of command, therefore the pains of a king are great; for a king is like a peg J, — he endures trouble for the sake of the world.
46. ‘ A king is unfortunate, if he places his trust in his royalty which is apt to desert and loves crooked turns 1 2; and on the other hand, if he does not trust in it, then what can be the happiness of a timid king?
47. ‘ And since after even conquering the whole earth, one city only can serve as a dwelling-place, and even there only one house can be inhabited, is not royalty mere labour for others?
48. ‘ And even in royal clothing one pair of gar¬ ments is all he needs, and just enough food to keep off hunger; so only one bed, and only one seat; all a king’s other distinctions are only for pride.
49. ‘ And if all these fruits are desired for the sake of satisfaction, I can be satisfied without a kingdom; and if a man is once satisfied in this world, are not all distinctions indistinguishable?
50. ‘He then who has attained the auspicious road to happiness is not to be deceived in regard to plea¬ sures; remembering thy professed friendship, tell me again and again, do they keep their promise?
1 Cf. Isaiah xxii. 23, 24 2 Professor Kielhorn would read rawkamitre.
5 1. ‘ I have not repaired to the forest through anger, nor because my diadem has been dashed down by an enemy’s arrows; nor have I set my desires on loftier objects \ that I thus refuse thy proposal.
52. ‘ Only he who, having once let go a malignant incensed serpent, or a blazing hay-torch all on fire, would strive again to seize it, would ever seek pleasures again after having once abandoned them.
53. ‘ Only he who, though seeing, would envy the blind, though free the bound, though wealthy the destitute, though sound in his reason the maniac, — only he, I say, would envy one who is devoted to worldly objects.
54. ‘He who lives on alms, my good friend, is not to be pitied, having gained his end and being set on escaping the fear of old age and death; he has here the best happiness, perfect calm, and hereafter all pains are for him abolished.
55. ‘ But he is to be pitied who is overpowered by thirst though set in the midst of great wealth, — who attains not the happiness of calm here, while pain has to be experienced hereafter.
56. * Thus to speak to me is well worthy of thy character, thy mode of life, and thy family; and to carry out my resolve is also befitting my character, my mode of life, and my family.
57. ‘I have been wounded by the enjoyment of the world, and I have come out longing to obtain peace; I would not accept an empire free from all ill even in the third heaven, how much less amongst men?
58. ‘ But as for what thou saidst to me, O king, that the universal pursuit of the three objects is the 1 Sc. as rale in heaven, &c.
THE BUDDHA-XARITA OF A5VAGH0SHA.
supreme end of man, — and 1 thou saidst that what I regard as the desirable is misery, — thy three objects are perishable and also unsatisfying.
59. ‘ But that world in which there is no old age nor fear, no birth, nor death, nor anxieties 2, that alone I consider the highest end of man, where there is no ever-renewed action.
60. ‘ And as for what thou saidst, “ wait till old age comes, for youth is ever subject to change; ” — this want of decision is itself uncertain; for age too can be irresolute and youth can be firm.
61. ‘But since Fate 8 is so well skilled in its art as to draw the world in all its various ages into its power, — how shall the wise man, who desires tranquillity, wait for old age, when he knows not when the time of death will be?
62. ‘ When death stands ready like a hunter, with old age as his weapon, and diseases scattered about as his arrows, smiting down living creatures who fly like deer to the forest of destiny, what desire can there be in any one for length of life?
63. ‘ It well befits the youthful son or the old man or the child so to act with all promptitude that they may choose the action of the religious man whose soul is all mercy, — nay, better still, his inactivity.
64. ‘ And as for what thou saidst, “ be diligent in sacrifices for religion, such as are worthy of thy race and bring a glorious fruit,” — honour to such sacrifices! I desire not that fruit which is sought by causing pain to others 4!
1 I would read anartha ity dttha (for ity artha).
4 AdhayaA * Ko, ‘who?’ seems here used for ‘fate.’ Professor Kielhom would read — Yad&wztako ^agad vaya&u sarveshu va.sa.rn vikarshati.
1 Yad ishyate is the true reading.
65. ‘To kill a helpless victim through a wish for future reward, — it would be an unseemly action for a merciful-hearted good man, even if the reward of the sacrifice were eternal; but what if, after all, it is subject to decay?
66. ‘ And even if true religion did not consist in quite another rule of conduct, by self-restraint, moral practice and a total absence of passion, — still it would not be seemly to follow the rule of sacrifice, where the highest reward is described as attained only by slaughter.
67. ‘ Even that happiness which comes to a man, while he stays in this world, through the injury of another, is hateful to the wise compassionate heart; how much more if it be something beyond our sight in another life?
68. ‘ I am not to be lured into a course of action for future reward, — my mind does not delight, O king, in future births; these actions are uncertain and wavering in their direction, like plants beaten by the rain from a cloud.
69. ‘ I have come here with a wish to see next the seer Arat/a who proclaims liberation; I start this very day, — happiness be to thee, O king; forgive my words which may seem harsh through their abso¬ lute freedom from passion h 70. ‘1 2 N ow therefore do thou guard (the world) like Indra in heaven; guard it continually like the sun by thy excellencies; guard its best happiness here; 1 I read jamatattva.
2 This verse is obscure, — the division of the clauses is uncer¬ tain, the Chinese translation giving only six; but ava seems to occur eight times. The Tibetan has its equivalent sruns nine times.
THE BUDDHA-iTARITA OF ASV AGHOSHA.
guard the earth; guard life by the noble1; guard the sons of the good; guard thy royal powers, O king; and guard thine own religion.
71. ‘ As in the midst of a sudden catastrophe aris¬ ing from the flame of (fire), the enemy of cold, a bird, to deliver its body, betakes itself to the enemy of fire (water), — so do thou, when occasion calls, betake thyself, to deliver thy mind, to those who will destroy the enemies of thy home 2.’
72. The king himself, folding his hands, with a sudden longing come upon him, replied, ‘ Thou art obtaining thy desire without hindrance; when thou hast at last accomplished all that thou hast to do, thou shalt show hereafter thy favour towards me.’
73. Having given his firm promise to the mon¬ arch, he proceeded to the Vabvawtara hermitage; and, after watching him with astonishment, as he wandered on in his course, the king and3 his cour¬ tiers returned to the mountain (of Ra^agiri).
1 So the Tibetan.
a This is a very hard verse, but the obscure Chinese translation helps to explain it, vv. 912-915. I read in c, himarifatrum, i.e. water, as the enemy of the enemy of cold (fire). The bird flies to water to stop the effects of fire; as the king is to destroy his enemies by means of their enemies, cf. Manu VII, 158. Here, however, it seems to mean also that he is to destroy his passions by their opposites; the home (k shay a) is the summum bonum, nirviwa. — I read samplava for sambhava, as the two words are confused in XII, 24 and 28.
3 Ka. seems used in a very artificial manner with the ellipsis of the substantive which should follow it; cf. Amarakosha III, 4, 1, 6 (we might also read prapad).
BOOK XII.
1. Then the moon of the Ikshvaku race turned towards the hermitage of the sage Arch/a 1 of tran¬ quil life, — as it were, doing honour to it by his beauty.
2. He drew near, on being addressed in a loud voice ‘ Welcome ’ by the kinsman of Kalama, as he saw him from afar.