16.87
kauNDinya-nanda-kRmil-aaniruddhaas
tiShy-opasenau vimalo 'tha raadhaH
vaaShp-ottarau dhautaki-moharaajau
kaatyaayana-dravya-pilindavatsaaH
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16.87
Kaundinya, Nanda, Krimila, Aniruddha,
Tishya, Upasena, Vimala and Radha,
Vashpa, Uttara, Dhautaki, Moha-raja,
Katyayana, Dravya, Pilinda-vatsa,
16.88
bhaddaali-bhadraayaNa-sarpadaasa
subhuuti-godatta-sujaata-vatsaaH
saMgraamajid bhadrajid ashvajic ca
shroNash ca shoNash ca sa-koTikarNaH
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16.88
Bhaddali, Bhadrayana, Sarpa-dasa,
Subhuti, Go-datta, Sujata, Vatsa,
Sangramajit, Bhadrajit, and Ashvajit,
Shrona and Shona Kotikarna,
16.89
kShem"-aajito nandaka-nanda-maataav
upaali-vaagisha-yasho-yashodaaH
mahaahvayo valkali-raaShTrapaalau
sudarshana-svaagata-meghikaash ca
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16.89
Kshema, Ajita, the mothers of Nandaka and Nanda,
Upali, Vagisha, Yashas, Yashoda,
Mahahvaya, Valkalin, Rashtra-pala,
Sudarshana, Svagata and Meghika,
16.90
sa-kapphinaH kaashyapa auruvilvo
mahaa-mahaakaashyapa-tiShya-nandaaH
puurNash ca puurNash ca sa puurNakash ca
shonaaparaantash ca sa puurNa eva
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16.90
Kapphina, Kashyapa of Uruvilva,
The great Maha-kashyapa, Tishya, Nanda,
Purna and Purna as well as Purnaka
And Purna Shonaparanta,
16.91
shaaradvatii-putra-subaahu-cundaaH
kondeya-kaapya-bhRgu-kuNThadhaanaaH
sa-shaivalau revata-kauShThilau ca
maudgalya-gotrash ca GavaaMpatish ca
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16.91
The son of Sharadvati, Subahu, Chunda,
Kondeya, Kapya, Bhrigu, Kuntha-dhana,
Plus Shaivala, Revata and Kaushthila,
And he of the Maudgalya clan and Gavam-pati --
16.92
yaM vikramaM yoga-vidhaav akurvaMs
tam eva shiighraM vidhivat kuruShva
tataH padaM praapsyasi tair avaaptaM
sukh'-aavRtais tvaM niyataM yashash ca
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16.92
The courage that they showed
in the principled conduct of practice,
Be quick to show the same, working to principle.
Then you will assuredly realise the step that they took
And the splendour that adorns those ease-filled ones.
16.93
dravyaM yathaa syaat kaTukaM rasena
tac c' opayuktaM madhuraM vipaake
tath" aaiva viiryaM kaTukaM shrameNa
tasy' aartha-siddhau madhuro vipaakaH
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16.93
Just as the flesh of a fruit may be bitter to the taste
And yet it is sweet when eaten ripe,
So direction of energy,
through the struggle it involves, is bitter
And yet, in accomplishment of the aim,
its mature fruit is sweet.
16.94
viiryaM paraM kaarya-kRtau hi muulaM
viiryaad Rte kaacana n' aasti siddhiH
udeti viiryaad iha sarva-saMpan
nir-viiryataa cet sakalash ca paapmaa
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16.94
Directed energy is paramount:
for, in doing what needs to be done, it is the foundation;
Without directed energy
there is no accomplishment at all;
All success in this world arises from directed energy --
And in the absence of directed energy
wrongdoing is rampant.
16.95
a-labdhasy' aa-laabho niyatam upalabdhasya vigamaH
tath" aiv' aatm'-aavajNaa kRpaNam adhikebhyaH paribhavaH
tamo nis-tejastvaM shruti-niyama-tuShTi-vyuparamaH
nRNaaM nir-viiryaaNaaM bhavati vinipaatash ca bhavati
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16.95
No gaining of what is yet to be gained,
and certain loss of what has been gained,
Along with low self-esteem, wretchedness,
the scorn of superiors,
Darkness, lack of spirit, and the breakdown
of learning, restraint and contentment:
For men without directed energy a great fall awaits.
16.96
nayaM shrutvaa shakto yad ayam abhivRddhiM na labhate
paraM dharmaM jNaatvaa yad upari nivaasaM na labhate
gRhaM tyaktvaa muktau yad ayam upashaantiM na labhate
nimittaM kausiidyaM bhavati puruShasy' aatra na ripuH
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16.96
When a capable person hears the guiding principle
but realises no growth,
When he knows the most excellent method
but realises no upward repose,
When he leaves home
but in freedom realises no peace:
The cause is the laziness in him,
and not an enemy.
16.97
a-nikShipt'-otsaaho yadi khanati gaaM vaari labhate
prasaktaM vyaamathnan jvalanam araNibhyaaM janayati
prayuktaa yoge tu dhruvam upalabhante shrama-phalaM
drutaM nityaM yaantyo girim api hi bhindanti saritaH
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16.97
A man obtains water if he digs the ground
with dogged perseverance,
And produces fire from fire-sticks
by continuous twirling.
But those are sure to reap the fruit of their effort
whose energies are harnessed to practice,
For rivers that flow swiftly and constantly
cut through even a mountain.
16.98
kRShTvaa gaaM paripaalya ca shrama-shatair ashnoti sasya-shriyaM
yatnena pravigaahya saagara-jalaM ratna-shriyaa kriiDati
shatruuNaam avadhuuya viiryam iShubhir bhuNkte narendra-shriyaM
tad viiryaM kuru shaantaye viniyataM viirye hi sarva-rddhayaH
Saundaranande mahaa-kaavya aarya-satya-vyaakhyaano naama ShoDashaH sargaH
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16.98
After ploughing and protecting the soil with great pains,
a farmer gains a bounteous crop of corn;
After striving to plumb the ocean's waters,
a diver basks in a bounty of coral and pearls;
After seeing off with arrows the endeavour of rival kings,
a king enjoys royal dominion.
So direct your energy in pursuit of peace,
for in directed energy, undoubtedly, lies all growth."
End of the 16th Canto in the epic poem Handsome Nanda, titled Exposition of the Noble Truths.
COMMENT:
EHJ notes that the third name listed in 16.87, kRmila, is treated metrically as if it were krimila, making the 5th syllable long [= = - = =], so that all four lines of the verse scan the same. The same is true for bhRgu in the second line of 16.91.
The phrase vidhivat in 16.92 is as in 16.30 -- "with a means-whereby" or "working to principle."
In 16.96 the word abhivRddhi, which means growth in the singular, seems to me now to presage the final word of the Canto in 16.98, rddhayaH, which means growth in the plural, all kinds of growth.
The conclusion of the Canto might seem to be that the really important thing is viirya, that is, manliness, valour, directed energy. But the underlying logic of the last line is that what really matters is growth. Directed energy is important because in directed energy lies all growth.
What really matters is growth.
A metaphor for success in Alexander work is the opening up of a great big cauliflower. "Keep working to principle," Marjory Barlow assured me, "And the whole thing will open up like a great big cauliflower!" Why a great big cauliflower, as opposed to say, a great big sunflower? Well, for one thing, a cauliflower is known to be a difficult vegetable to grow. When it does grow, you get something really good, but it is difficult to grow.
A metaphor for enlightenment in the Buddha's teaching is the blooming of an udumbara flower. An udumbara flower is impossible for human beings to grow. It is said to bloom in nature, but only very rarely. And although the udumbara flower is impossible for us to grow directly, even the growth and flowering of the udumbara depends indirectly on direction of energy. Because in direction of energy, the Buddha tells Nanda at the end of his great 5-canto monologue, lies all growth (sarva-rddhayaH).
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