SAUNDARANANDA 4.16: Fragrant Bombardment

cikShepa karN'-otpalam asya c' aaMse
kareNa savyena mad-'aalasena
pattr'-aaNguliM c' aardha-nimiilit'-aakShe
vaktre 'sya taam eva vinirdudhaava

= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = -

4.16
With her left hand, a hand left languid by love,

She threw at his shoulder the flower behind her ear,

And sprinkled over his face, as he kept his eyes half-shut,

The scented make-up
she had been using to powder herself.

COMMENT:
Anybody mind if I open a window?

EH Johnston:
And she cast with her left hand, languid with passion, the lotus from her ear on to his shoulder and rubbed the stick of paint she was using up and down his face while his eyes were half shut.

Linda Covill:
and with her left hand, languorous with wine, she threw the lotus from behind her ear at his shoulder. Then she smeared some of her make-up on his face and half-closed eyes.

VOCABULARY:
cikShepa = 3rd pers. sg. perfect kShip: to throw
karN'-otpalam
karNa: m. the ear
utpala: n. the blossom of the blue lotus (Nymphaea Caerulea) ; any water lilly; any flower
http://en.wikipedia.org/wiki/Nymphaea_caerulea
asya (gen. sg. m.): his
ca: and
aMse (loc. sg.): m. the shoulder

kareNa (inst. sg.): m. " the doer " , the hand
savyena (inst. sg. m.): left , left hand
mad-'aalasena (inst. sg. m.): lax from intoxication
mada: m. hilarity , rapture , excitement , inspiration , intoxication ; ardent passion for (comp.)
alasa: mfn. inactive , without energy , lazy , idle , indolent , tired , faint
lasa: mfn. shining , playing , moving hither and thither

pattr'-aaNgulim (acc. sg. f.): = pattra-bhaNga: m. a decoration consisting in lines or streaks drawn on the face and body with musk and other fragrant substances
pattra: n. the wing of a bird , pinion , feather ; a leaf , petal (regarded as the plumage of a tree or flower) ; a leaf for writing on , written leaf , leaf of a book , paper
aNguli: f. a finger
ca: and
ardha-nimiilit'-aakShe (loc. sg.): his half-closed eyes
ardha: mn. the half
nimiilita: mfn. having closed the eyes
akSha: n. [only ifcfor akShi] the eye

vaktre = loc. sg. vaktra: n. " organ of speech " , the mouth , face , muzzle , snout , proboscis , jaws , beak &c
asya (gen. sg. m.): his
taam (acc. sg. f.): her, on herself
eva: (emphatic)
vinirdudhaava = 3rd pers. sg. perfect vi-nir- √ dhuu: to shake off , drive or blow away , scatter ; to shake about , agitate ; to reject , repudiate
dhuu: to shake , agitate , cause to tremble

SAUNDARANANDA 4.15: Sundari's Camouflaged Laughter

saa tena ceShTaa-lalitena bhartuH
shaaThyena c'aantar-manasaa jahaasa
bhavec ca ruShTaa kila naama tasmai
lalaaTa-jihmaaM bhru-kuTiM cakaara

= = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = =
- = - = = - - = - = -

4.15
At this flippant gesture of her husband,

And at his wickedness, she inwardly laughed;

But, pretending to be furious with him,

She cocked her eyebrows and frowned.

COMMENT:
Charmingly coquettish though Sundari is, the air in here is already a bit funky for my nostrils....

EH Johnston:
She laughed inwardly in her mind at the playful trick and naughtiness of her lord, but, pretending to be angry with him, she crinkled up her forehead and frowned at him.

Linda Covill:
She smiled to herself at her husband's cheekiness and playful little game, but furrowed her brow as though annoyed,

VOCABULARY:
saa (nom. sg. f.): she
tena (inst. sg.): at this
ceShTaa-lalitena (inst. sg.):
ceShTaa: f. moving any limb , gesture ; f. action , activity , effort , endeavour , exertion ; f. doing , performing ;
lalitena = inst. sg. lalita: mfn. sported , played , playing , wanton , amorous , voluptuous; n. sport , dalliance , artlessness , grace , charm ; n. languid gestures in a woman (expressive of amorous feelings , " lolling , languishing " etc)
lal: to play , sport , dally , frolic , behave loosely or freely
bhartuH (gen. sg.): of her husband

shaaThyena = inst. sg. shaaThya: n. wickedness , deceit , guile , roguery , dishonesty
ca: and
antar-manasaa (inst. sg.): with her inner mind ; inwardly
antar: ind. inner, inwardly
manas: mind
jahaasa = 3rd pers. sg. perfect has: to laugh , smile , laugh at (instr.)

bhavet = 3rd pers. sg. optative bhuu: to be
ca: and
ruShTaa: mfn. injured, offended, irritated, furious, angry
ruSh: to hurt , injure , kill
kila: ind. (a particle of asseveration or emphasis) indeed , verily , assuredly ; " so said " " so reported " , pretendedly ; (kila is preceded by the word on which it lays stress)
naama ind. by name ; quasi , only in appearance
tasmai (dat. sg. m.): towards him

lalaaTa-jihmaam (acc. sg. f.): with eyebrow(s) cocked
lalaaTa: n. the forehead , brow
jihma: mfn. oblique , transverse, athwart ; squinting (as the eye) ; crooked , tortuous , curved
bhRkuTim (acc. sg. f.) = bhrakuTi: mfn. with a frowning face
bhruu: eyebrow, brow
kuTi: f. " a curvature , curve "
cakaara = 3rd pers. sg. perfect kR: to do, make

SAUNDARANANDA 4.14: Nanda's Counterattack

bhartus tataH shmashru niriikShamaaNaa
visheShakaM s" aapi cakaara taadRk
nishvaasa-vaatena ca darpaNasya
cikitsayitvaa nijaghaana nandaH

= = - = = - - = - = =
- = - = = - - = - = -
- = - = = - - = - = -
- = - = = - - = - = =


4.14
Then looking at her husband's 'tache,

She began to paint a face-mark just like it,

But, with a breath on the mirror,

Nanda took care of that.

COMMENT:

Yawn...

We are temporarily descending into the valley of chick-lit.

I find my mind wandering back to descriptions of the Buddha walking like a bull and Nanda trampling down afflictions like a war elephant.

In the same spirit, roll on England vs Australia and the battle for the ashes. Much as we English love to hate the Ozzies, we rarely accuse them of insincerity -- at least when it comes to cricket.

EH Johnston:
Then looking at her husband's moustache she painted her own face similarly, on which Nanda breathed intentionally on the mirror.

Linda Covill:
Then, looking at her husband's mustache, she made up her visheshaka just like it, but Nanda blew on the mirror to remedy this.

VOCABULARY:
bhartuH = gen. sg. bhartR: m. one who bears or carries or maintains ; m. a husband
tataH: ind. then
shmashru: n. the beard , (esp.) moustache
niriikShamaaNaa = nom. sg. f. pres. participle nir- √ iikSh: to look at or towards , behold , regard

visheShakam (acc. sg.): mn. a mark on the forehead (made with sandal etc.)
saa (nom. sg. f.): she
api: (emphatic)
cakaara = 3rd pers. sg. perfect kR: to do , make , perform , accomplish , cause , effect , prepare ; to work at; to begin, to proceed
taadRk: ind. in such a manner

nishvaasa-vaatena: with his out-breath
nishvaasa: m. breath, expiration or inspiration
vaata: m. wind, air, wind emitted from the body
ca: and
darpaNasya (gen. sg.): of the mirror

cikitsayitvaa = causitive form of cikitsitvaa (?)
cikitsitvaa = abs. desiderative cit: to have in view , aim at , be desirous ;
to care for , be anxious about ; to treat medically , cure
nijaghaana = 3rd pers. sg. perfect ni- √ han: to make an attempt upon , attack ; to strike or hew down (also -mow L. ), kill , overwhelm , destroy ; to hit , touch (lit. and fig.)
nandaH (nom. sg. m.): Nanda

SAUNDARANANDA 4.13: War Paint for a Mock Battle

dattv' aatha saa darpaNam asya haste
mam' aagrato dhaaraya taavad enaM
visheShakaM yaavad ahaM karom' iity
uvaaca kaantaM sa ca taM babhaara

= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -

4.13
She then put a mirror in his hand;

"Just hold this in front of me

While I do my face,"

She said to her lover, and he held it up.

COMMENT:

Yawn...


EH Johnston:
Then she put the mirror into her lover's hand, saying, ' Just hold this up in front of me, while I paint myself' and he held it up.

Linda Covill:
She put a mirror into his hand and said to her lover, "Just hold this in front of me while I do my visheshaka," and he held it.

VOCABULARY:
dattva = abs. daa: to give , bestow , grant , yield , impart , present , offer
atha: ind. and then, and so, etc.
saa (nom.sg. f.): she
darpaNam: m. " causing vanity " , a mirror
asya (gen. sg.): of him
haste (loc. sg.): in the hand

mama (gen. sg.): my
agrataH: ind. in front ; (with gen.) before , in presence of
dhaaraya = 2nd pers. caus. imperative dhR: to hold
taavat: ind. meanwhile; at once , now , just , first
enam (acc. sg. m.): this

visheShakam (acc. sg.): mn. a mark on the forehead (made with sandal &c ) ; mfn. distinction , difference
yaavat: ind. (correlative of taavat) whilst
aham (nom. sg.): I
karomi = 1st pers. sg. pers. kR: to do, make
iti: ".... ," thus

uvaaca = 3rd pers. sg. perfect vac: to say, speak
kaantam (acc. sg. m.): m. any one beloved , a lover , husband
sa (nom. sg. m.): he
ca: and
tam (acc. sg. m.): it
babhaara = 3rd. pers. sg. perfect bhR: to bear , carry , convey , hold

SAUNDARANANDA 4.12: Lending Loveliness to Lingerie

vibhuuShayaam aasa tataH priyaaM sa
siSheviShus taaM na mRj"-aavah'-aarthaM
sven' aiva ruupeNa vibhuuShitaa hi
vibhuuShaNaanaam api bhuuShaNaM saa

- = - = = - - = - = -
- = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = =

4.12
Wishing to cherish his beloved
he bedecked her there in finery,

But not so as to make her beautiful --

For she was so graced already by her own gorgeousness

That she was rather the adorner of her adornments.

COMMENT:
Remembering the importance of silk as a commodity whose trade was instrumental in the spread of the Buddha's teaching through lands we now call Afghanistan, Pakistan, India, China, et cetera, I guess what Ashvaghosha might have had in mind here by vibhuuShaNaanaam (items of ornamentation) was not only jewels but also silk accessories -- what we would call lingerie.

For the translation of the last line of the verse, "it was she who lent loveliness..." is a lovely turn of phrase by LC, elegant poet that she is, and I am tempted to borrow the phrase. On second thoughts, though, I probably would not have thought of the phrase myself and so I will stay with EHJ in the somewhat stilted and wooden non-poets' camp, mirroring the grammar of Ashvaghosha's original Sanskrit.


EH Johnston:
Once he covered her with ornaments, not that she should be decorated, but simply in order to serve her ; for she was so adorned by her beauty that she was rather the ornament of her ornaments.

Linda Covill:
At one time he arranged her jewellery on her, not to make her lovelier, but to do her a service; for she was so adorned by her own beauty that it was she who lent loveliness to her jewels.

VOCABULARY:
vibhuuShayaam (acc. sg. abstract noun from vi- √ bhuuSh: to adorn , decorate): decorating, adornment
asaa = 3rd pers. sg. perfect as: to be (used as copula to form periphrastic perfect)
tataH: ind. thence, there, then
priyaam (acc. sg. f.): mfn. beloved; f. wife
sa (nom. sg. m.): he

siSheviShuH (nom. sg.): mfn. (from desiderative sev) wishing to serve
sev: to remain or stay at , live in , frequent , haunt , inhabit , resort to (acc.); to serve , wait or attend upon , honour , obey , worship ; to cherish , foster (a child) ; to enjoy sexually , have sexual intercourse with (acc.) ; to devote or apply one's self to
taam (acc. sg. f.): her
na: not
mRj"-aavah'-aartham: for the purpose of bringing a pure skin
mRjaa: f. wiping , cleansing , washing , purification , ablution ; purity , cleanliness ; a pure skin , clear complexion (= chaayaa)
chaaya: n. shading or blending of colours , play of light or colours , lustre , light , colour , colour of the face , complexion , features ; n. gracefulness , beauty
aavaha: mfn. bringing , bringing to pass , producing ; what bears or conveys
artha: mn. aim, purpose

svena (inst. sg.): by her own
eva: (emphatic)
ruupeNa (inst. sg.): beauty
vibhuuShitaa (nom. sg. f.): mfn. adorned , decorated
hi: for

vibhuuShaNaanaam = gen. pl. vibhuuShaNa: n. decoration , ornament ; n. splendour , beauty
api: (emphatic)
bhuuShaNam (nom. sg.): n. embellishment , ornament , decoration
saa (nom. sg. f.): she

SAUNDARANANDA 4.11: Mutual Reciprocity with One Another

anyonya-saMraaga-vivardhanena
tad dvandvam anyonyam ariiramac ca
klam'-aantare 'nyonya-vinodanena
saliilam anyonyam amiimadac ca

= = - = = - - = - = -
= = - = = - - = - = -
- = - = = - - = - = -
- = - = = - - = - = -

4.11
By building one another's passion,

The pair gave one another sexual satisfaction;

And by playfully teasing one another
during languid intervals,

They gladdened one another again.

COMMENT:
Details of how the pair might have brought one another's sexual passion to a climax are left to the imagination, but an example of playful teasing of one another during a languid interval is about to be recounted in detail in a series of verses from 4.13 to 4.23.

NB. EJH notes, with regard to the 3rd line of the original Sanskrit text:

"The restoration of c is a desperate affair and the text adopted a mere stopgap. It ought to be a single compound corresponding to a and ending with balaaharena or vinodanena."


EH Johnston:
The pair brought ecstasy to each other with the increase of their mutual passion and in the intervals of exhaustion they sportively intoxicated each other by way of mutual refreshment.

Linda Covill:
The couple gave each other pleasure by exciting passion in each other, while in languid moments they teasingly inebriated each other by way of mutual entertainment.

VOCABULARY:
anyonya-saMraaga-vivardhanena
anyonya: mfn. one another, mutual
saMraaga: m. redness ; passion , vehemence ; attachment to (loc.)
vivardhana: mfn. augmenting , increasing , furthering , promoting ; n. growth , increase

tad (nom. sg. n.): that, the
dvandvam (nom. sg. n.): pair
anyonyam: ind. mutually
ariiramat = 3rd pers. sg. causative aorist ram: to cause to stay , stop , set at rest ; to gladden , delight , please , caress , enjoy carnally
ca: and

klam'-aantare (loc. sg.): during a languid interval
klama: m. fatigue , exhaustion , languor , weariness
antara: mfn. being in the interior , interior ; n. interval , intermediate space or time; n. period
anyonya-vinodanena: keeping one another amused
anyonya: mfn. one another, mutual
vinodana: n. diversion , play , amusement , pastime

saliilam: ind. playfully , with ease ; ind. sportively , coquettishly
anyonyam: ind. mutually
amiimadat = 3rd pers. sg. causative aorist mad: to gladden , delight , satisfy , exhilarate , intoxicate , inflame , inspire
ca: and

SAUNDARANANDA 4.10: In Love with Love

bhaav'-aanuraktau giri-nirjhara-sthau
tau kiMnarii-kiMpuruShaav iv' obhau
cikriiDatush c' aabhivirejatush ca
ruupa-shriy" aanyonyam iv' aakShipantau

= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =

4.10
Like kimnara boy meeting kimnara girl

By a cascading mountain torrent, in love with love,

The two of them flirted and shone

As if vying to outdo one another in alluring radiance.


EH Johnston:
They sported and shone together as if challenging each other with the glory of their beauty, like a Kimpurusa and a Kinnari standing by a mountain torrent in loving devotion.

Linda Covill:
They were resplendent in their play like a kinnari and a kimpurusha standing in a mountain waterfall intent on love, as though wishing to outdo each other in beauty and splendor.

VOCABULARY:
bhaav'-aanuraktau (nom. dual.): attached in love
bhaava: m. ( √ bhuu) becoming , being; love , affection , attachment
anurakta: mfn. fond of , attached , pleased, beloved
giri-nirjhara-sthau (nom. dual.): standing by/in a mountain waterfall
giri: m. mountain, hill, rock
nirjhara: m. a waterfall , cataract , mountain torrent , cascade
stha: mfn. (only ifc.) standing , staying , abiding , being situated in , existing or being in or on or among

tau (nom. dual.): they
kiMnarii-kiMpuruShau (nom. dual.) a female and a male kimnara
kiMnarii: f. a female kiMnara
kiMpuruSha = kiMnara: m. " what sort of man? "; a mythical being with a human figure and the head of a horse ; in later times reckoned among the gandharvas or celestial choristers , and celebrated as musicians.
iva: like
ubhau (nom. dual.): both

cikriiDatuH = 3rd pers. dual perfect kriiD: to play , sport , amuse one's self , frolic , gambol , dally
ca: and
abhivirejatuH = 3rd pers. dual perfect abhi-vi- √ raaj: to shine , be radiant
ca: and

ruupa-shriyaa (inst.): with beauty and splendour
ruupa: n. handsome form , loveliness , grace , beauty , splendour
shrii: f. light , lustre , radiance , splendour , glory , beauty , grace , loveliness
anyonyam: ind. mutually
iva: as if
aakShipantau = nom. dual pres. part aa- √ kShip: to strike with a bolt ; to convulse , cause to tremble; to insult , deride ; to excel so as to put to shame

SAUNDARANANDA 4.9: Carried Away with Each Other

paraspar'-odviikShaNa-tat-par'-aakShaM
paraspara-vyaahRta-sakta-cittaM
paraspar'-aashleSha-hRt'-aaNgaraagaM
parasparaM tan mithunaM jahaara

- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -

4.9
Having eyes only for each other's eyes,

Their minds hanging on each other's words,

And the pigments that fragranced their bodies
being carried off by each other's embraces,

The couple carried each other away.


EH Johnston:
The pair attracted each other mutually, with their eyes engaged solely in gazing at each other, with their minds intent solely on each other's conversation and with their body-paint rubbed off by their mutual embraces.

Linda Covill:
With eyes only for each other's eyes, they hung upon each other's words and rubbed off their cosmetics through caressing each other, so mutually absorbed was the couple.


VOCABULARY:
paraspar'-odviikShaNa-tat-par'-aakSham (nom. sg. n.): with eyes exclusively looking at each other
paraspara: mfn. mutual , each other's
udviikShaNa: n. the act of looking up or upwards ; look , view
tat: that one, him, her
para = in. comp. for paras: ind. exclusive of , except , without
akSha: n. [only ifc for akShi] the eye.

paraspara-vyaahRta-sakta-cittam (nom. sg. n.): with minds fixed on each other's speaking
paraspara: mfn. mutual , each other's
vyaahRta: n. speaking , talking , conversation ; n. inarticulate speech or song (of animals and birds)
sakta: mfn. clinging or adhering to ; fixed or intent upon , directed towards , addicted or devoted to , fond of , engaged in , occupied with
citta: n. attending , observing ; heart, mind

paraspar'-aashleSha-hRt'-aaNgaraagam (nom. sg. n.): their scented body-paint rubbed off by each other's embraces
paraspara: mfn. mutual , each other's
aashleSha: m. intimate connection , contact ; embracing , embrace; intwining
hRta: mfn. (past participle hR) taken , taken away , seized (often ibc. = " deprived or bereft of " , " having lost ")
aNga-raaga: m. application of unguents or cosmetics to the body (especially after bathing) ; scented cosmetic
aNga: a limb of the body, body
raaga: colour , hue , tint , dye , (esp.) red colour , redness

parasparam (nom. sg. n.): mfn. mutual , each other's
tat (nom. sg. n.): that, the
mithunam (nom. sg. n.): m. a pair (male and female ; but also " any couple or pair " , usually du. , in later language mostly n.)
jahaara = 3rd pers. sg. perfect hR: to take , bear , carry in or on (with instr.) , carry , convey , fetch , bring; to take to one's self , appropriate (in a legitimate way) , come into possession of (acc.) , receive (as an heir) , raise (tribute) , marry (a girl) ; to master , overpower , subdue , conquer , win , win over (also by bribing) ; to outdo , eclipse , surpass ; to enrapture , charm , fascinate

SAUNDARANANDA 4.8: The Blind Loving the Blind

kandarpa-ratyor iva lakShya-bhuutaM
pramoda-naandyor iva niiDa-bhuutam
praharSha-tuShTyor iva paatra-bhuutaM
dvandvaM sah' aaraMsta mad'-aandha-bhuutaM

= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =

4.8
As though the target
of the God of Love and his mistress Pleasure,

As though the resting-place
of male Ecstasy and female Joy,

As though a bowl
containing male Excitement and female Contentment,

The couple took their pleasure together,
blind with exuberant desire.

COMMENT:
lakShya (an object aimed at) suggests an end to be gained;
niiDa (a nest or resting-place) suggests respite from end-gaining;
paatra (a vessel or bowl) is a practical utensil having both traditional meaning and material substance.

So what?

I think the point is that studying Ashvaghosha's choice of words allows us in a small way to commune with Ashvaghosha, to get inside his mind, wherein the Buddha's teaching of a middle way may be observed to be working in the background.

A middle way, what FM Alexander called "the great broad mid-way path," is a conscious path -- not a path that is blind through exuberant sexual desire, or blind through any other unexamined impulse.

The key words in this verse, then, as I read it, might be andha, blind, and paatra, bowl -- the latter word presaging the episode to be described shortly in which the Buddha uses his bowl as a device to lure Nanda onto the path of conscious awakening.

EH Johnston:
The twain dallied blindly together, as if they were a target for the God of Love and Rati, or a nest to hold Delight and Joy or vessels for Pleasure and Satisfaction.

Linda Covill:
Blind with passion, the couple took their pleasure in each other, as though they were the targets of Kandarpa and Rati, as though they were a home to joy and rapture, as though they were a vessel for arousal and satiety.


VOCABULARY:
kandarpa-ratyoH (gen. dual): of Kandarpa and Rati ; of the God of Love, and his mistress Pleasure
kandarpa: m. name of kaama (the god of love) , love , lust
rati: f. pleasure; the pleasure of love , sexual passion or union , amorous enjoyment (often personified as one of the two wives of kaama-deva , together with priiti)
iva: like, as if
lakShya-bhuutam (nom. sg. n.): like an object aimed at, like a target
lakShya: n. an object aimed at , prize ; an aim , butt , mark , goal
bhuuta: (ifc.) being or being like anything

pramoda-naandyoH (gen. dual): of Ecstasy (m.) and Joy (f.)
pramoda: m. excessive joy , delight ; Pleasure personified (as a child of brahmaa )
naandii: f. joy , satisfaction , pleasure
iva: like, as if
niiDa-bhuutam (nom. sg. n.): like a nest
niiDa: mn. any place for settling down , resting-place , abode , (esp.) a bird's nest
bhuuta: (ifc.) being or being like anything

praharSha-tuShTyoH (gen. dual): of Excitement (m.) and Contentment (f.)
praharSha: m. erection (or greater erection) of the male organ ; erection of the hair , extreme joy , thrill of delight , rapture
tuShTi: f. satisfaction , contentment ; " Satisfaction " personified
iva: like, as if
paatra-bhuutam (nom. sg. n.): like a bowl
paatra: n. a drinking-vessel , goblet , bowl
bhuuta: (ifc.) being or being like anything

dvandvam (nom. sg. n.): the pair
saha: ind. together, with
araMsta = 3rd pers. sg. aorist ram: to delight , make happy , enjoy carnally ; to play or sport , dally , have sexual intercourse with (instr. with or without saha)
mad"-aandha-bhuutam (nom. sg. n.): being blind with rapture / sexual desire
mada: m. hilarity , rapture , excitement , inspiration , intoxication
madaa: f. sexual desire or enjoyment , wantonness , lust , ruttishness , rut (esp. of an elephant)
andha: mfn. blind
bhuuta: (ifc.) being or being like anything (also to form adj. out of adv.)

SAUNDARANANDA 4.7: Yin & Yang

taaM sundariiM cen na labheta nandaH
saa vaa niSheveta na taM nata-bhruuH
dvandvaM dhruvaM tad vikalaM na shobhet'
aanyonya-hiinaav iva raatri-candrau

= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =

4.7
If Nanda had not won Sundari,

Of if she of the arched eyebrows had not gone to him,

Then the pair would surely have seemed impaired,

Like the night and the moon deprived of each other.

COMMENT:
raatri (night) is feminine, and candra (moon) is masculine. So the 4th line seems to speak of the combination of the feminine and masculine principles, or yin and yang, the passive and the active. This theme of masculine and feminine elements being joined together is picked up more conspicuously in the following verse.


EH Johnston:
Had Nanda not gained Sundari or had she of the arched eyebrows not been united to him, the two of them would certainly have failed to reach the perfection of beauty, like the night and the moon if deprived of each other.

Linda Covill:
If Nanda had not won her, Sundari, or if she, arch-browed, had withheld herself from him, then the pair would surely have appeared impaired, like the night and the moon without each other.

VOCABULARY:
taam (acc. sg. f.): her
sundariim (acc. sg. f.): Sundari
cen na: ind. if not
labheta = 3rd pers. sg. optative labh: to take , seize , catch ; to meet with ; to gain possession of , obtain
nandaH (nom. sg. m.): Nanda

saa (nom. sg. f.): she
vaa: if
niSheveta = 3rd pers. sg. ni -√sev: (with acc.) to frequent , inhabit , visit , serve , attend , honour , worship , follow , approach , enjoy (also sexually)
na: not
tam (acc. sg. m.): him
nata-bhruuH (nom. sg. f.): she of arched eyebrows
nata: mfn. bent , bowed , curved
bhruu: f. an eyebrow

dvandvam (nom. sg. n.): the pair
dhruvam: ind. firmly , constantly , certainly , surely
tad: ind. then, in that case
vikalam (nom. sg. n.): mfn. deprived of a part or a limb or a member , mutilated , maimed , crippled , impaired , imperfect , deficient in or destitute of (instr. or comp)
na: not
shobheta = 3rd pers. sg. optative: to beautify , embellish , adorn , beautify one's self ; look beautiful or handsome , shine , be bright or splendid ; (with na , " to look bad , have a bad appearance , appear to disadvantage ")

anyonya-hiinau (nom. dual): deprived of each other
anyonya: mfn. one another , mutual
hiina: mfn. left , abandoned , forsaken ; left behind , excluded or shut out from ; bereft or deprived of
iva: like
raatri-candrau:: (nom. dual): the night and the moon
raatri: f. night , the darkness or stillness of night
candra: m. the moon

SAUNDARANANDA 4.6: Love Made in Heaven? Or Evolutionary Biology?

saa devataa nandana-caariN" iiva
kulasya nandii-jananash ca nandaH
atiitya martyaan anupetya devaan
sRShTaav abhuutam iva bhuuta-dhaatraa

= = - = = - - = - = -
- = - = = - - = - = =
- = - = = - - = - = =
= = - = - - - = - = =

4.6
She like a goddess wandering
in Indra's Gardens of Gladness,

And Nanda the bringer of joy to his kin,

Seemed, having gone beyond mortals,
and yet not become gods,

To be a Creator's creation in progress.

EH Johnston:
They seemed as if produced by the Creator to surpass mortals without attaining to the appearance of the gods ; for she was like a divinity wandering in the garden of Nandana, while Nanda was the cause of joy in his family.

Linda Covill:
The Creator had made them greater than mortals, though not yet gods -- she, walking the Nandana gardens like a divinity, and Nanda, bringer of joy to his kin.

VOCABULARY:
saa (nom. sg. f.): she
devataa (nom. sg.): f. godhead , divinity (abstr. & concr.)
nandana-caariNii (nom. sg. f.): wandering about in the Garden of Gladness / Indra's paradise
nandana: mfn. rejoicing , gladdening ; n. gladdening or gladness ; a divine garden , (esp.) indra's paradise
caarin: ifc. moving , walking or wandering about
iva: like

kulasya (gen. sg.): n. family
nandii-jananaH (nom. sg. m.): bringer of joy
nandii: m. joy , delight , happiness
janana: mfn. ifc. generating , begetting , producing , causing
ca: and
nandaH (nom. sg. m.): Nanda

atiitya (abs. ati-√i): surpassing, transcending
ati-√i: to pass by , elapse , pass over , overflow ; to overcome , overtake , outdo
martyaan (acc. pl. m.): mfn. who or what must die , mortal; m. a mortal , man
anupetya (abs. an-upa- √i): not going so far as
an- : negative prefix
upa- √i: to go or come or step near , approach , betake one's self to , arrive at ; to come near to , reach , obtain , enter into any state
devaan (acc. pl.): m. deity, god

sRShTau = loc. sg. sRShTi: f. letting go , letting loose , emission ; production , procreation , creation
abhuutaam = 3rd pers. dual bhuu: to be
iva: like, as if
bhuuta-dhaatraa (inst. sg.): by the creator of what exists
bhuuta: n. that which is or exists
dhaatR: m. establisher , founder , creator ; N. of a divine being who personifies these functions (in Vedic times presiding over generation , matrimony , health , wealth , time and season ; later chiefly the creator and maintainer of the world = brahmaa)

SAUNDARANANDA 4.5: Good Looks & Moves to Match

ruupeNa c'aatyanta-manohareNa
ruup'-aanuruupeNa ca ceShTitena
manuShya-loke hi tadaa babhuuva
saa sundarii striiShu nareShu nandaH

= = - = = - - = - = -
= = - = = - - = - = -
- = - = = - - = - = -
= = - = = - - = - = =

4.5
For, with inordinately good looks,

And the moves to match those heart-stealing looks,

There was in the human world at that time

Sundari alone among women, and Nanda among men.



EH Johnston:
For in the world of mankind then Sundari had no peer among women or Nanda among men for their entrancing beauty and, corresponding to it, for their bearing.

Linda Covill:
With her captivating beauty and manner to match, in the world of humankind she, Sundari, was the loveliest of women and he, Nanda, the happiest of men.

VOCABULARY:
ruupeNa (inst. sg.): n. form, shape, figure; handsome form , loveliness , grace , beauty , splendour
ca: and
atyanta-manohareNa (inst. sg.): heart-stealing beyond the proper limit
atyanta: mfn. beyond the proper end or limit ; excessive , very great ; perfect
manohara: mfn. " heart-stealing " , taking the fancy , fascinating , attractive , charming , beautiful

ruup'-aanuruupeNa (inst. sg.): corresponding to the beauty
ruupa: n. form, shape, figure; handsome form , loveliness , grace , beauty , splendour
anuruupa: mfn. following the form , conformable , corresponding
ca: and
ceShTitena = inst. sg. ceShTita: n. moving any limb , gesture ; n. doing , action , behaviour , manner of life
ceShT: to move the limbs , move , stir

manuShya-loke (loc. sg.): in the human world
manuShya: mfn. human; m. a man , human being
loka: world
hi: for
tadaa: ind. ind. at that time , then , in that case (often used redundantly)
babhuuva (3rd pers. sg. perfect bhuu): there was

saa (nom. sg. f.): she
sundarii (nom. sg. f. ): Sundari
striiShu = loc. pl. strii: f. woman
nareShu = loc. pl. nara: m. man
nandaH (nom. sg. m.): Nanda

SAUNDARANANDA 4.4: ... Is All the Sweeter in the Morning Sun

saa haasa-haMsaa nayana-dvirephaa
piina-stan'-aatyunnata-padma-koshaa
bhuuyo babhaase sva-kul'-oditena
strii-padminii Nanda-divaakareNa

= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -

4.4
She of smiles as white as swans, eyes like black bees,

And swelling breasts like lotus buds jutting upwards,

Shimmered all the more, a lotus-pool in female form,

With the rising of a kindred luminary,
the sun-like Nanda.


EH Johnston:
A very lotus-pond in the shape of a woman with her laughter for the swans, her eyes for the bees and her swelling breasts for the uprising lotusbuds, she shone all the more by association with Nanda who, being born in the solar dynasty, represented the sun rising from the Eastern Mountain.

Linda Covill:
She seemed a lotus-pool in womanly form, with her laughter for swans, her eyes for bees and her swelling breasts as budding lotus calyxes ; still more did she shine after the sun-like Nanda had arisen in her own family.

VOCABULARY:
saa (nom sg. f.): she
haasa-haMsaaH (nom. pl.): swans for dazzling smiles
haasa: m. laughter ; dazzling whiteness (regarded as laughter in which the teeth are shown)
haMsa: m. a swan
nayana-dvirephaaH (nom. pl.): bees for pupils
nayana: n. " the leading organ " , the eye
nayanaa: f. the pupil of the eye
dvirepha: m. " shaped like 2 r's or having 2 r's in its name" ; m. a large black bee

piina-stan'-aatyunnata-padma-koshaaH (nom. pl.): swelling breasts for exceedingly upturned/projecting lotus-buds
piina: mfn. swelling, full
stana: the female breast
ati: exceedingly
unnata: mfn. bent or turned upwards , elevated , lifted up , raised , high , tall , prominent , projecting
padma: mn. a lotus
kosha: a case, covering ; a bud , flower-cup , seed-vessel ; the sheath or integument of a plant , pod , nut-shell

bhuuyaH: ind. still more, all the more
babhaase = 3rd pers. sg. perfect bhaas: to shine , be bright ; to appear (" as " or " like " nom. or instr. of an abstract noun)
sva-kul'-oditena (inst. sg.): born/risen from her own kind
sva-kula: n. n. one's own family or race; mfn. of one's own kin
udita: mfn. risen, ascended ; born

strii-padminii (nom. sg. f.): a lotus-pool of a woman
strii: f. a woman
padmin: possessing lotuses
padminii: f. (of prec.) Nelumbium Speciosum , a lotus (the whole plant); a multitude of lotuses or a lotus-pond ; an excellent woman
Nanda-divaakareNa (inst. sg.): with Nanda as the sun
divaakara: m. " day-maker " , the sun

SAUNDARANANDA 4.3: A Lotus by Any Other Name...

lakShmyaa ca ruupena ca sundar" iiti
stambhena garveNa ca Maanin" iiti
diiptyaa ca maanena ca Bhaamin" iiti
yaato babhaaShe tri-vidhena naamnaa

= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = -

4.3
For her grace and beauty
she was called Lovely Sundari

For her headstrong pride, Sulky Manini,

And for her sparkle and spirit, Beautiful Bhamini.

So that she was called by three names.


EH Johnston:
Three were the names she bore, Sundari for her majesty and beauty, Manini for her obstinacy and pride and Bhamini for her extreme beauty in love and her spirit.

Linda Covill:
She was known by three different names: Sundari for her charm and beauty, Manini for her stubbornness and disdain, and Bhamini for her sparkle and willfulness.

VOCABULARY:
lakShmyaa (inst. sg.): f. beauty , loveliness , grace , charm , splendour , lustre
ca: and
ruupena (inst. sg.): n. loveliness , grace , beauty , splendour
ca: and
sundarii (nom. sg.): f. a beautiful woman , any woman (also applied to female animals)
sundara: mfn. beautiful , handsome , lovely , charming , agreeable
iti: ".... ", thus

stambhena (inst. sg.): m. a post, pillar ; inflation , pretentiousness , arrogance ; fixedness , stiffness ; stoppage , obstruction , suppression (also the magical arresting of any feeling or force , as of hunger , thirst , or of the forces of water , fire &c as taught in the tantras)
garveNa (inst. sg.): m. pride , arrogance
ca: and
maaninii (nom. sg.): f. a disdainful or sulky woman
maanin: thinking , being of opinion ; high-minded , haughty
iti: ".... ", thus

diiptyaa = inst. sg. diiptii
diipti : f. brightness , light , splendour , beauty ; the flash-like flight of an arrow
ca: and
maanena (inst. sg.): m. self-conceit , arrogance , pride ; a wounded sense of honour , anger or indignation excited by jealousy (esp. in women) , caprice , sulking
ca: and
bhaaminii (nom. sg.): f. a beautiful woman
bhaamin: mfn. (for 2. » [p= 752,3]) shining , radiant , splendid , beautiful
iti: ".... ", thus

yaataH = yataH (?): ind. whence, because of which
yaa =nom. sg. f. of ya (relative pronoun)
-taH: ind. ablative suffix
babhaaShe = 3rd pers. sg. perfect bhaaSh: to call , name , describe as
tri-vidhena (inst.): in three ways
tri: three
vidhaa: f. division , part , portion (often ifc. = " fold ")
naamnaa = inst. sg. naaman: n. name

SAUNDARANANDA 4.2: Lord Love a Duck

sa cakravaaky" eva hi cakravaakas
tayaa sametaH priyayaa priy'-aarhaH
n'aacintayad vaishramaNaM na shakraM
tat-sthaana-hetoH kuta eva dharmaM

- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =

4.2
For joined with his wife
like a cakra-vaka drake with a cakra-vaka duck,

And fitted for love,

He turned his thoughts
neither to Vaishravana nor to Shakra:

How much less, in that state, did he think about dharma?


EH Johnston:
For worthy of love, he lived with his mistress like a sheldrake with its mate and because of her presence he paid no heed to (the worship of) Vaisravana and Sakra, still less therefore to the Law.

Linda Covill:
For Nanda was fitted for love, and so lived united with his beloved like a chakra-vaka bird with its mate. In this situation he thought of neither Vaishravana nor Shakra, let alone the dharma.

VOCABULARY:
sa (nom. sg. m.): he
cakravaakyaa = inst. sg. cakravaakii: the female of the chakra bird
iva: like
hi: for
cakravaakaH (nom. sg.): m. the chakra bird (Anas Casarca ; the couples are supposed to be separated and to mourn during night)

tayaa (inst. sg. f.): with her
sametaH (nom. sg. m.): mfn. come together , assembled , joined , united ; connected or united or furnished with , possessed of (instr. or comp.)
priyayaa = inst. sg. priyaa: f. a mistress , wife
priy'aarhaH (nom. sg. m.): fitted for love
priya: n. love , kindness , favour , pleasure
arha: mfn. becoming , proper , fit (with gen. or ifc.)

na: not
acintayat = 3rd pers. sg. imperfect cint: to think about , reflect upon , direct the thoughts towards , care for (acc.)
vaishravaNam = wrong reading for vaishravaNam (acc. sg.): m. (fr. vi-shravaNa) a patr. (esp. of kubera and raavaNa)
kubera: N. of a chief of the evil beings or spirits or darkness having the N. vaishravaNa; (afterwards) the god of riches and treasure (regent of the northern quarter which is hence called kubera-guptaa dish)
na: not
shakram (acc. sg.): mfn. strong , powerful , mighty (applied to various gods , but esp. to indra) ; m. name of Indra

tat-sthaana-hetoH: (abl./gen. sg.) because of being in that state
tat: he, she, it, that, this
sthaana: the act of standing ; staying , abiding , being in or on (loc. or comp.) ; state , condition (ifc. = " being in the state of ") ; case, occurrence, occasion
hetu: m. cause (" for a cause or reason " , " by reason of " , " on account of " [with gen. or comp.])
kutaH: ind. how? in what manner? how much less? much less
eva: (emphatic)
dharmam (acc. sg.): m. dharma, truth, the law, etc.

SAUNDARANANDA 4.1: In the Palace Penthouse

munau bruvaaNe' pi tu tatra dharmaM
dharmaM prati jNaatiShu c' aadRteShu
praasaada-saMstho madan-aika-kaaryaH
priyaa-sahaayo vijahaara nandaH

- = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
- = - = = - - = - = =

4.1
But even when the sage was there speaking the dharma,

And even though other family members heeded the dharma,

Nanda passed the time in the company of his wife

Staying in the palace penthouse,
solely occupied with love.

COMMENT:
The whole work of Saundarananda seems to fall broadly into four parts. The first part is the first three cantos which set the scene with their somewhat idealized portrayals of Kapilavastu, the King, and the Tathagata. The second part, cantos 4 through 11, is a more entertaining blow-by-blow account of Nanda's struggle. In the third part, cantos 12 through 16, the Buddha elucidates his teaching in detail. And the conclusion is cantos 17 and 18, including the description of how Nanda makes the teaching his own.

The first part, then, comprises 169 verses; the second part 437 verses; the third part 318 verses, and the fourth part 137 verses.

So the second part which we are now entering has 437, or more than 40%, of Saundarananda's total of 1061 verses. At the rate of one verse per day, all being well, I would finish these 437 verses in a year and two months, around the end of 2011. At a rate of two verses per day, all being well, I would finish these 437 verses in seven months, in the spring of next year, so that, adding in the 64 verses of canto 18, I would be ready to move onto Buddhacarita from next summer.

This kind of arithmetic emboldens me to start going for two verses per day -- maintaining as far as possible a bull-like gait, but at the same time the gait of a bull that is getting a move on.

For who knows how long this dew-drop life will last?

EH Johnston:
But Nanda remained in his palaces with his mistress, absorbed in love, though the Sage was expounding the Law there and his kinsfolk were proving their reverence for the Law.

Linda Covill:
Though the sage was in the city teaching the dharma, and though his near relations honored the dharma, Nanda stayed in his palace with his wife, making love his only concern.

VOCABULARY:
munau = loc. sg. muni: m. sage
bruvaaNe = loc. sg. m. pres. part. bruu: , to speak , say , tell ;
to speak about any person or thing (acc. with or without prati) ; to proclaim , predict
api: even, though
tu: but
tatra: ind. there
dharmam (acc. sg.): m. the dharma, the law, the teaching

dharmam (acc. sg.): m. the dharma, the law, the teaching
prati: ind. towards
jNaatiShu = loc. pl. m. jNaati: m. " intimately acquainted " , a near relation , kinsman
ca: and
aadRteShu = loc. pl. m. aadRta: mfn. attentive , careful , zealous , diligent ; respected , honoured , worshipped

praasaada-saMsthaH (nom. sg. m.): staying in the palace penthouse
praasaada: m. (for pra-saada lit. " sitting forward " , sitting on a seat in a conspicuous place ) a lofty seat or platform for spectators , terrace ; the top-story of a lofty building ; a lofty palatial mansion (approached by steps) , palace , temple ; (with Buddhists) the monks' hall for assembly and confession
saMstha: mfn. standing together , standing or staying or resting or being in or on , contained in (loc. or comp.)
madan'-aika-kaaryaH (nom. sg. m.): having love as his sole occupation
madana: m. passion , love or the god of love
eka: mfn. one ; alone , solitary , single
kaarya: n. work or business to be done , duty , affair ; n. occupation , matter , thing

priyaa-sahaayaH (nom. sg. m.): in the company of his wife
priyaa: f. a mistress , wife
sahaaya: m. one who goes along with (another) " , a companion , follower , adherent , ally , assistant , helper in or to (loc. or comp. ; ifc. " having as a companion or assistant , accompanied or supported by ")
vijahaara = 3rd pers. sg. perfect vi- √ hR: to disperse (clouds): to move on , walk ; to spend or pass (time) ; to roam , wander through (acc.) ; (esp.) to walk or roam about for pleasure , divert one's self
nandaH (nom. sg. m.): Nanda

Canto 3: A Portrayal of the Tathagata

Going through this canto again in just the space of a week has meant stretching myself in a way reminiscent of translation work in former days, before I began in a systematic way to apply Alexander's principle of (1) giving up the idea of going directly for the gaining of an end, and (2), in the space thereby created, wishing to allow the neck to be free to allow the head to release out in such a way that the back lengthens and widens and the arms and legs are released out of the back.

This is the principle, in other words, of maintaining a good or proper use of the self in one's activities. And this principle is conspicuously expressed in this canto, as I read it, in verse 3.6 in the words:

suvarNa-piina-yuga-baahur
RShabha-gatir aayat'-ekShaNaH...

"With golden arms fully expanded and as if in a yoke,
With lengthened eyes, and bull-like gait..."

In Ashvagosha's portrayal of the Tathagata there is clearly much more than simply giving up a self-suppressing idea and thereby allowing good use of the self to emerge. But a good use of the self is a pre-requisite.

We are ever liable -- doubtless much more liable than people were in the golden age of Manu, and probably more liable than people were in the Buddha's own "declining age" (3.37) -- to try to run before we can walk. Or, to express it another way, we put the cart before the bull. I say "we", but the tendency is particularly strong in me, frequently manifested in impatience and its bedfellow anger.

Consciously intending to counter the end-gaining tendency within myself I will resume tomorrow at the steady pace of one verse per day, with more of a bull-like gait.

I might at some point increase the pace to two verses per day -- but not if it means going with less of a bull-like gait.

3.1
For ascetic practice, then, he left Kapilavastu --

A teeming mass of horses, elephants and chariots,

Majestic, safe, loved by its citizens --

And started resolutely for the forest.

3.2
In the approach to ascetic practice
of the various traditions,

And in the attachment of sages
to various restraints,

He observed the miseries of thirsting for an object.

Seeing asceticism to be unreliable,
he turned away from it.

3.3
Then Arada, who spoke of freedom,

And likewise Udraka,
who inclined towards quietness,

He served, his heart set on truth, and he left.

He who intuited the path intuited:
"This also is not it."

3.4
Of the different traditions in the world,
he asked himself,

Which one was the best?

Not obtaining certainty elsewhere,

He entered after all
into ascetic practice that was most severe.

3.5
Then, having ascertained that this was not the path,

He abandoned that extreme asceticism too.

Understanding the sphere of meditation to be supreme,

He ate good food in readiness to realise the deathless.

3.6
With his golden arms fully expanded and as if in a yoke,

With lengthened eyes, and bull-like gait,

He came to a fig tree, growing up from the earth,

With the will to awakening
that belongs to the supreme method of investigation.

3.7
Sitting there, mind made up,

As unmovingly stable as the king of mountains,

He overcame the grim army of Mara

And awoke to the step which is happy,
irremovable, and irreducible.

3.8
Sensing the completion of his task,

Heaven-denizens
whose heart's desire was the heavenly nectar

Buzzed with unbridled joy;

But Mara's crew was downcast and trembled.

3.9
The earth with its mountains shook,

That which feeds the fire blew benignly,

The drums of the gods sounded,

And rain fell from the cloudless sky.

3.10
Awake to the one great purpose,

Which is ageless;
and universal in his compassion,

In order to demonstrate the constant and undying,

He walked to the city that was sustained
by the waters of the Varuna and the Asi.

3.11
And so the wheel of Dharma --
whose hub is uprightness,

Whose rim is constancy, determination,
and balanced stillness,

And whose spokes are the rules of discipline --

The seer turned, in an assembly there,
for the welfare of the world.

3.12
"This is suffering;

This is the tangled mass of causes producing it;

This is cessation; and here is a means."

Thus, one by one, this supreme set of four,

3.13
The seer set out, with its the three divisions

Of the unequalled, the incontrovertible, the ultimate,

And with its statement of twelvefold determination;

After which he instructed, as the first,
him of the Kaundinya clan.

3.14
For the fathomless sea of faults,

Whose water is falsity, where fish are cares,

And which is disturbed by waves of anger, lust, and fear,

He had crossed; and he took the world across too.

3.15
Having instructed many people at Kashi and at Gaya

As also at Giri-vraja,

He made his way then to the city of his fathers,

In his deeply compassionate desire to include it.

3.16
To people possessed by ends,

Serving many and various paths,

Splendour that seemed like the sun had arisen:

Gautama was like the sun, dispelling darkness.

3.17
Seeing then all sides of Kapilavastu --

Which was famed for its most beautiful properties,

Being pure and clean in its substance and design,
and pleasantly wooded --

He looked without longing, as though at a forest.

3.18
For he had become free of belonging:

He was sure in his thinking, the master of himself.

How much less did he belong
to those causes of manifold worry --

Family, countrymen, friends and property?

3.19
Being revered gave him no thrill;

Disrespect caused him no grief.

He was clear in his thinking,
come sword or sandalwood,

And he did not change his attitude
when the going got hard or easy.

3.20
And so the king learned

That his son had arrived, as the One Thus Come;

With but a few horses straggling behind,

Out he charged in his eagerness to see his son.

3.21
The One Gone Well saw the king coming thus,

Composure lost in expectation,

And saw the rest of the people too, with tearful faces;

Wishing to direct them,
he took himself up, into the sky.

3.22
He strode over heaven as if over the earth;

And sat again, in the stillness of having stopped.

Invariable in his thinking, he lay down;

He showed many changing forms
and became again, in this manner, all of one piece.

3.23
He walked over water as if on dry land,

Immersed himself in the soil as though it were water,

Rained as a cloud in the sky,

And shone like the newly-risen sun.

3.24
Simultaneously glowing like a fire

And passing water like a cloud,

He shone, with light like molten gold,

Like a cloud set aglow by the breaking of day or dusk.

3.25
Looking up at him in the network of gold and pearls

That seemed to wrap around him like an upraised flag,

The king became joyful beyond measure

And the assembled people, heads bowed down,
felt deep appreciation.

3.26
So, perceiving that he had made a vessel

Of the ruler of men,
through the wealth of his accomplishments,

And that the townsfolk also were favourably disposed,

The guide gave voice to the dharma and the discipline.

3.27
Then the royal hero reaped the first fruit

For the fulfillment of the deathless dharma.

Having obtained unthinkable dharma from the sage,

He bowed accordingly in the sage's direction,
as to a guru.

3.28
Many then who were clear in mind

-- Alert to the agony of birth and death --

Among mighty Shakya-born men of action

Went forth into the wandering life,
like bulls startled by fire.

3.29
But even those who did not leave home,

Out of regard for children or father or mother:

They also, until their death,
embraced the preventive rule.

They embraced the rule and held to it, with ready minds.

3.30
No living creature, no matter how small,
was subjected to violence,

Even by a person who killed for a living,

Still less by a man of great virtue,
good family and unfailing gentleness,

And how much less by a servant of the sage?

3.31
The man who was not shy of hard work
but still short of money,

Though he could not bear the other's slights,

Did not, even so, carry off the other's goods;

For he shrank from others' riches as from a snake.

3.32
Even the man of money and youth,

His senses excited by objects of affection:

Even he never approached others' wives,

For he saw them as more dangerous than a burning fire.

3.33
Nobody told an untruth,

Nor made true but nasty gossip,

Nor crooned slick but malicious words,

Nor spoke kindly words that had a backbiting motive.

3.34
No greedy-minded person, in his heart,

Had any designs at all on the treasures of others;

Perceiving the happiness of sensual pleasures
to be no happiness,

The wise went freely on their way,
as if satisfied in that area already.

3.35
Nobody showed any hostility towards the other;

Rather, they looked on others with positive warmth,

As mother, father, child or friend:

For each person there saw in the other himself.

3.36
That, inevitably, the fruit of conduct
will be realized in the future,

Is being realized now,
and has been realized in the past;

And that thus is determined
how one fares in the world:

This is an insight that, again,
each experienced unerringly.

3.37
By this tenfold means,

By the most skillful and powerful means
which is one's own conduct,

Although virtue was lax in a declining age,

The people there, with the sage's help, fared well.

3.38
But nobody there, because of his virtues,

Expected happiness in a resulting birth;

Having learned that all becoming is pernicious,

People worked to eradicate becoming,
not to become something.

3.39
Even householders were free from endless doubting,

Their views washed spotlessly away:

For many had entered the stream

And then reduced passion to a trickle.

3.40
Any man who had been engaged

In absurd pursuits like wealth

Was now content with free giving, discipline, and restraint:

He also fared well, not straying from the true path.

3.41
Neither from within the self, nor from without,

Did any terror arise; nor from fate.

By dint of their true happiness
and material plenty and practical merits,

The citizens there rejoiced as in the golden age of Manu.

3.42
Thus exulting in freedom from disease and calamity,

That city was the equal of Kuru, Raghu and Puru,

With the great seer serving there as a guide to peace --

Roaming free,
in the moment,
for the good of all,
without passion.



The 3rd Canto in the epic poem Handsome Nanda, titled 'A Portrayal of the Tathagata.'

SAUNDARANANDA 3.38 - 3.42: Towards the End of Becoming

In the final five verses of the Canto, Ashvaghosha seems to indicate that the Buddha's path to ultimate peace is primarily a negative one, viz. not expecting / craving a result or trying to become something (3.38); not having views or strong desire (3.39); not making an end out of what is not a true end (3.40); and not being prone to fear (3.41) or passion (3.42).

At the same time, perhaps to prevent us attaching to a view of nirvana as a bit of nothing, Ashvaghosha also writes in 3.41 about a lot of something -- subhiksha, material abundance. This pattern is latter mirrored in Nanda's description in Canto 17 of his experience of nirvana. (Like gaining health out of incurable illness, / Relief from immeasurable debt, / Or escape from an enemy presence; / Or like gaining, after famine, plentiful food [17.69])

Still, the overall impression left by this closing section is that peace is primarily a matter of finding out what not to do.... and then not doing it.


In practice a stimulus comes and before one knows it one has reacted, so that where there might have been space there is already clutter.

Philosophically thinking, space and clutter are one ... space is clutter, and clutter is space. But a philosophical thought is a very poor substitute for space itself.

When a friend recently asked me to clarify the Buddhist view on space, it seemed to me that a Buddhist view on space is the very opposite of space. No. Space is just the arena in which, as the practice of non-doing, we sit.

One thinks one has more or less grasped this point and... boooph ... the handle of a falling concrete mixer lands on one's forehead and it is off to A&E for a 3 hour and 59 minute wait, and then 11 stitches. That was a truly concrete realization of space, and I bear the scar to prove it.


3.38
na ca tatra kash cid upapatti-
sukham abhilalaaSha tair guNaiH
sarvam a-shivam avagamya bhavaM
bhava-saMkShayaaya vavRte na janmane

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - =

3.38
But nobody there, because of his virtues,

Expected happiness in a resulting birth;

Having learned that all becoming is pernicious,

They worked not for a re-birth
but to eradicate becoming.

VOCABULARY:
na: not
ca: and
tatra: ind. there
kash cit (nom. sg. m.): anybody
upapatti-sukham: (acc. sg.): happiness as a coming forth
upapatti: happening, occurring, becoming visible, appearing, production, accomplishing; proving right, resulting; ascertained or demonstrated conclusion, proof, evidence ; (also) origin, birth
upa- √ pad: to go towards ; to approach , come to , arrive at , enter ; to reach , obtain , partake of ; to enter into any state ; to take place , come forth , be produced , appear , occur , happen ; to be present , exist ; to be possible , be fit for or adequate to (with loc.) ; to be regular or according to rules ; to become , be suitable
sukham (accusative): happiness, pleasure, comfort, ease, prosperity
abhilalaaSha = 3rd pers. sg. perfect of abhi- √ laSh: to desire or wish for (acc.) , covet , crave
taiH (inst. pl.): those
guNaiH: (inst. pl.): virtues

sarvam (acc. sg. m.): all
a-shivam (acc. sg. m.): unkind, pernicious, dangerous; n. ill-luck
avagamya = abs. ava- √ gam: to hit upon , think of , conceive , learn , know , understand , anticipate , assure one's self , be convinced
bhavam (acc. sg.): m. coming into existence, birth, becoming

bhava-saMkShayaaya (dat. sg.): the total disappearance of becoming
bhava: becoming
saMkShaya: m. complete destruction, disappearance, dissolution
vavRte = 3rd pers. sg. perfect vRt: turn, advance, proceed, act, follow a course, tend or turn to (dative), be intent on, attend to (dative)
na: not
janmane = dat. sg. janman: n. birth, production; re-birth


3.39
a-kathaMkathaa gRhiNa eva
parama-parishuddha-dRShTayaH
srotasi hi vavRtire bahavo
rajasas tanutvam api cakrire pare
- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - =

3.39
Even householders were free from endless doubting,

Their views washed spotlessly away:

For many had entered the stream

And then reduced passion to a trickle.

VOCABULARY:
a: without
kathaMkathaaH (nom. pl. m.): mfn. being full of doubts and questions
gRhinaH = nom. pl. gRhin: m. householder
eva: (emphatic)

parama-parishuddha-dRShTayaH (nom. pl. m.): being eminently washed clean of views
parama: eminently, in the highest degree
parishuddha: washed off, become clean, purified
dRShTayaH = nominative, plural of dRShTi: view, notion, theory

srotasi = loc. sg. srotas: n. the current or bed of a river , a river , stream , torrent
hi: for
vavRte = 3rd pers. pl. perfect vRt: turn, advance, proceed, act, follow a course, to depend on (loc.) ; to be in a partic. condition , be engaged in or occupied with (loc.)
bahavaH (nom. pl. m.): many

rajasaH = gen./abl. sg. rajas: n. 'colored or dim space'; darkening quality, passion, emotion, affection, gloom, dimness, darkness
tanutvam (acc. sg.): n. thinness , tenuity , littleness
tanu: thin, emaciated
-tva: suffix for abstract nouns
api: indeed, also, even, moreover
cakrire = 3rd pers. pl. perfect kR: to do, make
pare (nom. pl. m.): others
pare: ind. (= loc. sg. para) later , farther , in future , afterwards

3.40
vavRte 'tra yo 'pi viShameShu
vibhava-sadRsheShu kash cana
tyaaga-vinaya-niyam'-aabhirato
vijahaara so 'pi na cacaala sat-pathaat

- - = - = - - - = -
- - - - - = - = - -
= - - - - - - = - - =
- - = - = - - - = - = - =

3.40
Any man who had been engaged

In absurd pursuits like wealth

Was now content
with free giving, discipline, and restraint:

He also fared well, not straying from the true path.

VOCABULARY:
vavRte = 3rd pers. sg. perfect vRt: to turn; to be in a partic. condition , be engaged in or occupied with (loc.)
atra: ind. here, to here, in this regard, in/to this time
yaH (nom. sg. m.): [he] who
api: even
viShameShu = loc. pl. viShama: mfn. uneven , rugged , rough ; unequal , irregular , dissimilar , different , inconstant ; odd , not even (in numbers &c ); hard to traverse , difficult , inconvenient , painful , dangerous , adverse , vexatious , disagreeable , terrible , bad , wicked ; hard to be understood ; unsuitable , wrong ; unfair , dishonest , partial ; rough , coarse , rude , cross ; odd , unusual , unequalled ; n. unevenness, oddness, pit, difficulty, distress, misfortune, incongruity

vibhava-sadRsheShu (loc. pl.): power, money, and the like
vibhava: power, might, exalted position; wealth, money; luxury; destruction (of the world)
sadRsha: mfn. like, resembling, similar to
kash cana (nom. sg. m.): anyone

tyaaga-vinaya-niyam'-abhirataH (nom. sg. m.): contented with free giving and the rules of discipline
tyaaga: letting go, giving up, free giving
vinaya: leading, guidance, training, discipline; the rules of discipline for monks
niyama: restraining, restriction, rule, precept
abhirata: mfn. pleased or contented with; engaged in

vijahaara = 3rd. pers. sg. perfect vi- √ hR: spend time, roam, disport oneself
saH (nom. sg. m.): he
api: also
na: not
cacaala = 3rd. pers. sg. perfect cal: to be moved , stir , tremble , shake , quiver , be agitated , palpitate ; to be moved from one's usual course , be disturbed , become confused or disordered , go astray ; to turn away from, swerve, deviate from
sat-pathaat (abl. sg.): from the truth path
sat: true, good, right
patha: m. a way , path , road , course , reach (generally ifc. for pathin)


3.41
api ca svato 'pi parato 'pi
na bhayam abhavan na daivataH
tatra ca susukha-subhikSha-guNair
jahRShuH prajaaH kRta-yuge manor iva

- - - - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - -

3.41
Neither from within the self, nor from without,

Did any terror arise; nor from fate.

By dint of their true happiness
and material plenty and practical merits,

The citizens there rejoiced as in the golden age of Manu.

VOCABULARY:
api ca: as well, moreover, also
svataH: ind. from the self, from within ; of one's own self , of one's own accord
sva: self
-taH (ablative suffix): from, in accordance with, in respect of
api: also
parataH: (ind. = abl. of para) farther , far off , afterwards , behind ; otherwise , differently
api: also

na: not
bhayam (nom. sg.): n. fear, terror , dismay , danger , peril , distress
abhavat = 3rd pers. sg. imperfect bhuu: to be
na: not
daiva-taH: ind. by fate or chance
daiva: n. divine power or will , destiny , fate , chance

tatra: there, at that time and place
ca: and
susukha-subhikSha-guNaiH (inst. pl.): because of great ease, abundant provisions, and merits
su- (prefix): good, true, harmonious, great
susukha: mfn. feeling very comfortable or happy; great ease, true happiness
subhikSha: n. abundance of food (esp. that given as alms) , abundant supply of provisions , plenty (opp. to dur-bhikSha)
guNa: m. good quality , virtue , merit , excellence

jahRShuH = 3rd pers. pl. perfect hRSh: to thrill with rapture , rejoice , exult , be glad or pleased
prajaaH (nom. pl): f. progeny, offspring, people, subjects
kRta-yuge (loc. sg.): in the golden age, the first of the four ages of the world
kRta: done, perfected
yuga: an age of the world, epoch
manor (gen. sg.): Manu; m. the Man par excellence or the representative man and father of the human race (regarded in the Rg Veda as the first to have instituted sacrifices and religious ceremonies)
iva: like

3.42
iti muditam an-aamayaM nir-aapat
kuru-raghu-puuru-pur'-opamaM puraM tat
abhavad a-bhaya-daishike mahaa"-rShau
viharati tatra shivaaya viita-raage

- - - - - - = - = - = =
- - - - = - - = - = - = -
- - - - - - = - = - = - =
- - - - = - - = - = - = =

iti saundaranande mahaa-kaavye
tathaagata-varNano naama tRtiiyaH sargaH

- - = - - = = - = = =
- = - - = - = = - - = = = =

3.42
Thus exulting in freedom from disease and calamity,

That city was the equal of Kuru, Raghu and Puru,

With the great seer serving there as a guide to peace --

Roaming free,
in the moment,
for the good of all,
without passion.



The 3rd Canto in the epic poem Handsome Nanda, titled 'A Portrayal of the One Thus Come.'

VOCABULARY:
iti: thus
muditam (nom. sg. n.): delighted, joyful, glad
an-aamayam (nom. sg. n.): free from disease, healthy
aamaya: m. sickness, disease
nir-aapat (nom. sg. n.): mfn. prosperous , fortunate , secure
aapad: f. misfortune , calamity , distress

kuru-raghu-puuru-pur'-opamam (nom. sg. n.): equal to Kuru, Raghu and Puru
Kuru: name of city
Raghu: name of city
Puuru: name of city
puram: n. fortress, castle, city, town
upama: uppermost; (in compounds) resembling, like, equal
puram (nom. sg.). n. city, town
tat (nom. sg. n.): that

abhavat = 3rd per. sg. imperfect bhuu: to be
a-bhaya-daishike (loc. sg.): pointing the way to peace
a-bhaya: n. absence or removal of fear, peace, safety, security
daishika: knowing a place, a guide; showing, directing, spiritual guide or teacher
maha"-rSau (loc. sg.): the great seer
mahat: great
RShi: m. a singer of sacred hymns , an inspired poet or sage ; they are the authors or rather seers of the Vedic hymns i.e. according to orthodox Hindu ideas they are the inspired personages to whom these hymns were revealed

viharati = =3rd pers. sg. present vi- √ hR: to abide, roam freely, fare well
tatra: ind. there
shivaaya = dat. sg. shiva: m. happiness , welfare ; m. liberation , final emancipation
viita-raage (loc. sg. m.): without passion
viita: gone away, departed, disappeared, vanished, lost (in the beginning of compounds = free or exempt from , without , -less)
raaga: colour, dye, taint, (esp.) red colour, redness; any feeling or passion

iti: thus
Saundaranande (loc. sg.): Handsome Nanda
mahaa-kaavye (loc. sg.): in the epic poem
tathaagata-varNanaH (nom. sg. m.): "Portrayal of the Realised One"
tathaagata: "thus come"; "the realised one" etc ; epithet of the Buddha
varNana: n. the act of painting , colouring &c; delineation , description , explanation
naama: by name, named
tRtiiyaH (nom. sg. m.): the third
sargaH (nom. sg.): m. draught of air, gust of wind, stream, dart, shot, effort, section, chapter, canto (especially in an epic poem)

SAUNDARANANDA 3.28 - 37: Helping Everybody Observe a Universal Principle

This series of verses, as I read it now, is not about ten precepts. It is about one rule, or one principle, and that is the preventive principle (niyama-vidhim; 3.29). Again, the most skillful and powerful means expressed in 3.37 is not ten Buddhist precepts but is just a person's own conduct, an individual's use of himself or herself, in the singular (karman).

The preventive principle does not belong to Buddhism. It is a universal principle, or a kind of law of the Universe. Having found it out for himself, FM Alexander expressed it thus:

"Stop doing the wrong thing, and the right thing does itself."

This is a kind of scientific proposition, a hypothesis that every individual can test out in the laboratory of his or her own practice -- whether it be the supreme laboratory of sitting still, as taught by the Buddha and recommended by Dogen in his Rule of Sitting-Zen Recommended for Everybody (Fukan-zazengi), or in other kinds of non-doing practice, like swimming without stress, or indeed in the everyday activities of life.

The fundamental idea behind the formation of "Dogen Sangha" was to create a Buddhist organization "in the middle way between the Soto Sect and secular society." But I rejected that idea as soon as I heard it. To my ears, the idea did not sound quite true. It sounded like an idea somehow still stuck in the limited area of religious thought. Mind you, my sensory appreciation is very faulty, so I am always liable to be proved wrong. Dogen Sangha might in time prove to be a skillful and effective means of spreading the Buddha's teaching. And pigs might fly.

In a talk this summer in Nagano, Japan, the Dalai Lama discusses three approaches to ethics, based on theistic religions, non-theistic religions such as Buddhism and Jainism, and a third way which has nothing to do with religion. DL calls it "secular"; but I much prefer his negative description of it as "nothing to do with religion." Whereas religious approaches are limited, DL states, the approach which has nothing to do with religion is universal. The Dalai Lama's talk sounded to me like a non-Buddha teaching non-Buddhist truth. To my ears, what the Dalai Lama said sounded true.

When I came back to England after 13 years in Japan, I found it very refreshing, after I got used to it, to call veteran Alexander teachers by their first names, and to be called by them in return simply Mike -- with no question ever arising of adding a prefix "Ven." or "Mr." For Mike is who I am, an individual human being named Mike, struggling to observe a universal preventive principle.

3.28
bahavaH prasanna-manaso 'tha
janana-maraN'-aarti-bhiiravaH
shaakya-tanaya-vRShabhaaH kRtino
vRShabhaa iv' aanala-bhayaat pravavrajuH

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - =


3.28
Many then who were clear in mind

-- Alert to the agony of birth and death --

Among mighty Shakya-born men of action

Went forth into the wandering life,
like bulls startled by fire.

VOCABULARY:
bahavaH (nom. pl. m.): many
prasanna-manasaH (nom. pl. m.): being clear in mind
prasanna: pure, tranquil, clear
manas: mind
atha: then, so

janana-maraN'-aarti-bhiiravaH (nom. pl. m.): fearful of the miseries of being born and dying
janana: n. the act of coming into existence, birth
maraNa: n. the act of dying, death
aarti: painful occurrence, pain, injury, mischief; sickness
bhiiru: mfn. fearful, timid, cowardly, afraid of

shaakya-tanaya-vRShabhaaH (nom. pl. m.): Shakya-born bulls
shaakya: Shakya; name of Gautama's clan
tanaya: mfn. propagating a family , belonging to one's own family ; n. posterity , family , race , offspring , child
vRShabha: mfn. manly , mighty , vigorous , strong ; m. a bull
kRtinaH = nom. pl. m. kRtin: mfn. one who acts, active

vRShabhaaH (nom. pl. m.): bulls
iva: like
anala-bhayaat (abl. sg.): from fear of fire
anala: fire
bhaya: fear
pravavrajuH = 3rd pers. pl. perfect pra- √ vraj: to go forth , proceed , depart from (abl.) , set out for , go to (acc. loc. or dat.) ; to leave home and wander forth as an ascetic mendicant


3.29
vijahus tu ye 'pi na gRhaani
tanaya-pitR-maatr-apekShayaa
te 'pi niyama-vidhim aa maraNaaj
jagRhush ca yukta-manasash ca dadhrire

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - =

3.29
But even those who did not leave home,

Out of regard for children or father or mother:

They also, until their death,
embraced the preventive rule.

They embraced the rule and held to it, with ready minds.

VOCABULARY:
vijahuH = 3rd pers. pl. perfect vi- √ haa: to leave behind , relinquish , quit , abandon
tu: but, though
ye (nom. pl. m.): who
api: even, also
na: not
gRhaani (acc. pl.): n. home, house, wife.

tanaya-pitR-maatr-apekShayaa (inst. sg.): out of regard for offspring, fathers, and mothers
tanaya: belonging to one's own family; sons and daughters; offspring
pitR: father
maatr: mother
apekShaa: f. looking round or about , consideration of , reference , regard to (in comp. ; rarely loc.)

te (nom. pl. m.): those
api: also
niyama-vidhim (acc. sg.): use of restraint ; rule of restraint
niyama: m. restraining , checking , holding back , preventing , controlling ; limitation , restriction ; any fixed rule or law , necessity , obligation
vidhi: m. a rule , formula , injunction , ordinance , statute , precept , law , direction ; use , employment , application ; method , manner or way of acting , mode of life , conduct , behaviour ; a means , expedient
aa (with abl.): until
maraNaad = abl. sg. maraNa: n. dying, death

jagRhuH = 3rd pers. pl. perfect grah: to seize , take (by the hand) ; to take possession of
ca: and
yukta-manasaH (nom. pl. m.): mfn. fixing the mind , ready-minded , attentive
ca: and
dadhrire = 3rd pers. pl. perfect dhR: to hold , bear (also bring forth) , carry , maintain , preserve , keep , possess , have , use , employ , practise , undergo

3.30
na jihiMsa suukShmam api jantum
api para-vadh'-opajiivanaH
kiM bata vipula-guNaH kula-jaH
sadayaH sadaa kim u muner upaasakaH

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - =

3.30
No living creature, no matter how small,
was subjected to violence,

Even by a person who killed for a living,

Still less by a man of great virtue,
good family and unfailing gentleness;

And how much less by a servant of the sage?

VOCABULARY:
na: not
jihiMsa = 3rd pers. sg. perfect hiMs: (orig. Desid. of √ han) to injure , harm , wound , kill , destroy
suuKShmam (acc. sg. m.): tiny, insignificant, minute
api: even
jantum (acc. sg): m. creature, living being

api: also, even
para-vadh'-opajiivanaH (nom. sg. m.): one whose livelihood is to kill others
para: m. another (different from one's self) , a foreigner , enemy , foe , adversary
vadha: m. one who kills , a slayer , vanquisher , destroyer
upajiivana: n. livelihood , subsistence

kiM bata: (interjection of astonishment)
vipula-guNaH (nom. sg. m.): one of abundant virtue
vipula: abundant, enormous, great
guNa: virtue, good quality, merit
kula-jaH (nom. sg. m.): born to a good family, well-bred person
kula: n. family, house ; a noble or eminent family or race
ja: mfn. (ifc.) born or descended from

sa-dayaH (nom. sg. m.): mfn. merciful, compassionate, kind, gentle
sadaa: ind. always, ever
kim u: still more, even more so
muneH = gen. sg muni: m. sage
upaasakaH (nom. sg. m.): mfn. serving, a servant; m. worshipper, follower, Buddhist lay worshipper

3.31
a-kRsh'odyamaH kRsha-dhano 'pi
para-paribhav'-aa-saho 'pi san
n' aanya dhanam apajahaara tathaa
bhujagaad iv' aanya-vibhavaadd hi vivyathe

- - = - = - - - = -
- - - - - = - = - -
= - - - - - - = - - =
- - = - = - - - = - = - =

3.31
The man who was not shy of hard work
but still short of money,

Though he could not bear the other's slights,

Did not, even so, carry off the other's goods;

For he shrank from others' riches as from a snake.


VOCABULARY:
a-kRsh'odyamaH (nom. sg. m.): one not short on self-exertion
a-KRsha: mfn. not emaciated, unimpaired
KRsha: mfn. lean , emaciated , thin , spare , weak , feeble ; small , little , minute , insignificant
udyama: m. the act of raising or lifting up , elevation; the act of striving after , exerting one's self , exertion , strenuous and continued effort , perseverance , diligence , zeal
kRsha-dhanaH (nom. sg. m.): one of scant wealth
kRsha: lean, emaciated, spare, poor
dhana: n. any valued object , (esp.) wealth , riches , (movable) property , money , treasure , gift ; capital
api: even

para-paribhav'-aa-sahaH (nom. sg. m.): intolerant of others' insults
para: m. another (different from one's self) , a foreigner , enemy , foe , adversary
paribhava: m. insult , injury , humiliation , contempt , disgrace
pari- √ bhuu : to surround ; to be superior , excel , surpass , subdue , conquer ; to pass round or over , not heed , slight , despise , insult
a-saha: mfn not bearing, not enduring, intolerant, impatient
san = nom. sg. m. present participle as: to be

na: not
anya-dhanam (acc. sg.): another's goods
anya: other, somebody else
dhanam: goods, wealth, money
apajahaara = 3rd pers. sg. perfect apa- √ hR: to snatch away , carry off , plunder
tathaa: in like manner

bhujagaat = abl. sg. bhujaga: m. (fr. bhuja + ga) " going in curves ", a snake , serpent
iva: like, as
anya-vibhavaad (abl. sg.): from another's wealth
anya: other
vibhava: m. power; m. (also pl.) wealth , money , property , fortune ; m. luxury , anything sumptuary or superfluous
hi: for
vivyathe = 3rd pers. sg. perfect vyath: trembled, wavered, went astray; (with ablative) swerved away from, shrank from.

3.32
vibhav’-anvito ‘pi taruNo ‘pi
viShaya-capal’-endriyo ‘pi san
n’aiva ca para-yuvatiir agamat
paramaM hi taa dahanato ‘py amanyata

- - = - = - - - = -
- - - - - = - = - -
= - - - - - - = - - -
- - = - = - - - = - = - -

3.32
Even the man of money and youth,

His senses excited by objects of affection:

Even he never approached others' wives,

For he saw them as more dangerous than a burning fire.

VOCABULARY:
vibhav’-anvitaH (nom. sg. m.): wealthy
vibhava: wealth, money, riches
anvita: mfn. gone along with ; joined , attended , accompanied by , connected with , linked to ; having as an essential or inherent part , endowed with , possessed of , possessing
api: even, however
taruNaH (nom. sg. m.): mfn. " progressive " , young , tender , juvenile; m. a youth,
api: even, however

viShaya-capal’-endriyaH (nom. sg m.): one whose bodily power is unsteady due to sense-objects
viShaya: object, sense-object, end ; anything perceptible by the senses , any object of affection or concern or attention , any special worldly object or aim or matter or business , (pl.) sensual enjoyments , sensuality
capala: mfn. moving to and fro , shaking , trembling , unsteady , wavering ; wanton , fickle , inconstant ; quick
indriya: n. bodily power , power of the senses ; n. virile power ; n. faculty of sense , sense , organ of sense
api: even, however
san = nom. sg. m. present participle as: to be

na: not
eva: ever, indeed
ca: and
para-yuvatiiH (acc. pl.): others' wives
para: others, strangers
yuvati: f. a girl , young woman , any young female animal
agamat = 3rd pers. sg. aorist gam: to go to or towards , approach ; to approach carnally , have sexual intercourse with (acc.)

paramam (acc. sg. n.): mfn. (superl. of para) most distant , remotest , extreme ; (with abl.) superior or inferior to , better or worse than
hi: for
taaH (acc. pl. f.): them
dahana: mfn. burning, consuming by fire ; m. fire
-taH: (ablative suffix)
api: even
amanyata = 3rd pers. sg. imperfect (middle voice) man: to think , believe , imagine ; to regard or consider any one or anything (acc.) as (acc.)

3.33
an-Rtam jagaada na ca kash cid
Rtam api jajalpa n'aa-priyaM
shlakShNam api ca na jagaav a-hitaM
hitam apy uvaaca na ca paishunaaya yat

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - -


3.33
Nobody told an untruth,

Nor made true but nasty gossip,

Nor crooned slick but malicious words.

Nor spoke kindly words that had a backbiting motive.


VOCABULARY:
an-Rtam (acc. sg.): mfn. untrue ; n. falsehood , lying , cheating
jagaada = 3rd pers. sg. perfect gad: speak articulately, say, tell
na: not
ca: and
kash cid (nom. sg. m.): anyone

Rtam (acc. sg.): mfn. proper , right , fit , apt , suitable; true ; n. truth in general
api: even
jajalpa = 3rd pers. sg. perfect jalp: speak inarticulately, chatter, prattle, gossip
na: not
a-priyam (acc. sg.): mfn. disagreeable , disliked ; unkind , unfriendly

shlakShNam (acc. sg.): mfn. slippery, smooth, polished, gentle, tender, slick
api: even
ca: and
na: not
jagau = 3rd pers. sg. perfect gai: sing, speak or recite in a singing manner
a-hitam (acc. sg.): unfit, improper; unfriendly; not beneficial; hostile, noxious, hurtful

hitam (acc. sg.): mfn. beneficial, advantageous; n. (sg. or pl.) anything useful or salutary or suitable or proper , benefit , advantage , profit , service , good , welfare , good advice &c
api: even
uvaaca = 3rd pers. sg. perfect vac: to speak
na: not
ca: and
paishunaaya = dat. sg. paishuna: n. (fr. pishuna) tale-bearing , back-biting , calumny , malignity , wickedness
pishuna: mfn. back-biting , slanderous , calumnious , treacherous , malignant , base , wicked ; a backbiter , informer , betrayer
yat (acc. sg. n.): what, that which

3.34
manasaa lulobha na ca jaatu
para-vasuShu gRddha-maanasaH
kaama-sukham a-sukhato vimRshan
vijahaara tRpta iva tatra saj-janaH

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - =

3.34
No greedy-minded person, in his heart,

Had any designs at all on the treasures of others;

Perceiving the happiness of sensual pleasures
to be no happiness,

The wise went freely on their way,
as if satisfied in that area already.

VOCABULARY:
manasaa = inst. sg. manas: mind
lulobha = 3rd pers. sg. perfect lubh: to be perplexed or disturbed , become disordered , go astray ; to desire greatly or eagerly , long for , be interested in (dat. or loc.)
na: not
ca: and
jaatu: ind. at all, ever

para-vasuShu (loc. pl.): others' goods
para: others
vasu: n. wealth , goods , riches , property
gRddha-maanasaH (nom. sg. m.): one of greedy mind
gRddha (from gridh, to strive after greedily): mfn. desirous of, eagerly longing for
maanasa: n. the mental powers, mind, spirit, heart, soul ( = manas).

kaama-sukham (acc. sg.): sensual pleasure
kaama: pleasure, enjoyment; love, especially sexual love or sensuality
sukha: pleasure, happiness
asukhataH: ind. uneasily, uncomfortably, unpleasantly, unhappily
a-sukha: mfn. unhappy , sorrowful ; painful
-taH: (ablative/adverbial suffix)
vimRshan = nom. sg. m. present participle vi- √ mRsh: to touch mentally, be aware of, perceive

vijahaara = 3rd pers. sg. perfect vi- √ hR: to move on , walk ; to spend or pass (time) ; to roam , wander through (acc.) (esp.) to walk or roam about for pleasure , divert one's self ; spend time, roam, disport oneself
tRptaH (nom. sg. m.): mfn. satiated , satisfied
iva: like
tatra: there, in that matter
saj-janaH (nom. sg.): m. a good or virtuous or wise man


3.35
na parasya kash cid apaghaatam
api ca sa-ghRNo vyacintayat
maatR-pitR-suta-suhRt-sadRsham
sa dadarsha tatra hi parasparaM janaH

- - = - = - - - = -
- - - - - = - = - -
= - - - - - - = - - =
- - = - = - - - = - = - =

3.35
Nobody showed any hostility towards the other;

Rather, they looked on others with positive warmth,

As mother, father, child or friend:

For each person there saw in the other himself.


VOCABULARY:
na: not
parasya = gen. sg. para: m. another
kash cit (nom. sg. m.): anybody
apaghaatam (acc. sg.): striking off, warding off
apa- (prefix): away, off, down
ghaata: mfn. ( √han ) ifc. " killing " ; m. injuring , hurting

api ca: as well, but indeed
saghRnaH (nom. sg. m.): mfn. full of pity , compassionate ; tender of feeling , delicate , scrupulous ; disliking , abhorring (loc.)
sa- (possessive prefix): with
ghRna: m. heat, sunshine, ardour
ghRnaa: f. a warm feeling towards others , compassion , tenderness
vyacintayat = 3rd. pers. imperfect vi- √ cint: to perceive , discern , observe ; to think of , reflect upon , ponder , consider , regard , mind , care for

maatR-pitR-suta-suhRt-sadRsham (acc. sg.): like mother, father, child, or friend
maatR: mother
pitR: father
suta: son, child
suhRt: friend
sadRsha: mfn. like , resembling , similar to

sa (nom. sg. m.): he
dadarsha = 3rd pers. sg. perfect dRsh: to see, regard, consider
tatra: ind. therein, in them
hi: for
parasparam: ind. one another , each other , with or from one another , one another's , mutually , reciprocally
janaH (nom. sg. m.): a person, people (the sg. used collectively )

3.36
niyatam bhaviShyati paratra
bhavad api ca bhuuta apy atho
karma-phalam api ca loka-gatir
niyat" eti darshanam avaapa saadhu ca

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - -

3.36
That, inevitably, the fruit of conduct
will be realized in the future,

Is being realized now,
and has been realized in the past;

And thus is determined how one fares in the world:

This is an insight that, again,
each experienced unerringly.

VOCABULARY:
niyatam: ind. always , constantly , decidedly , inevitably , surely
bhaviShyati = 3rd pers. sg. future bhuu: to be, become ; to arise , come into being , exist , be found , live , stay , abide , happen , occur
paratra: ind. elsewhere , in another place , in a future state or world , hereafter

bhavat (nom. sg. n. pres. part bhuu): mfn. being; n. the present
api: also
ca: and
bhuutam: mfn. become, been, gone, past; n. the past
api: also
atha: (connecting particle) now, then, indeed

karma-phalam (nom. sg. n.): fruit of actions
karman: action, act, conduct
phala: n. fruit; fruit (met.) , consequence , effect , result , retribution (good or bad) , gain or loss , reward or punishment , advantage or disadvantage
api: also
ca: and
loka-gatiH (nom. sg.): f. " way of the world " , actions of men
loka: free or open space, the wide space or world
gati: f. going , moving , gait , deportment , motion in general ; procession , march , passage , procedure , progress , movement ; path , way , course (e.g. anyataraaM gatiM- √gam , " to go either way " , to recover or die)

niyataa (nom. sg. f.): determined, restrained ; fixed , established , settled , sure , regular , invariable , positive , definite
iti: thus
darshanam (acc. sg.): n. seeing, looking at, knowing, view, insight, visiting, experiencing
avaapa = 3rd pers. sg. perfect avaap: to reach , attain , obtain , gain , get ; to suffer
saadhu (acc. sg. n.): mfn. straight, right; leading straight to a goal, hitting the mark, unerring; well, rightly, skilfully, properly
ca: and

3.37
iti karmaNaa dasha-vidhena
parama-kushalena bhuuriNaa
bhraMshini shithila-guNo 'pi yuge
vijahaara tatra muni-saMshrayaaj janaH

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - =

3.37
Thus, by a tenfold means,

By the most skillful and powerful means
which is one's own conduct,

Although virtue was lax in a declining age,

The people there, with the sage's help, fared well.

VOCABULARY:
iti: thus, the aforementioned, these
karmaNaa = inst. sg. karman: n. act , action , performance , business
dasha-vidhena (inst. sg): tenfold
dasha: ten
vidhaa: f. division , part , portion (often ifc. = " fold ")

parama-kushalena (inst. sg.): exceedingly skillful ; most wholesome
parama: n. very much , excessively , excellently , in the highest degree kushala: right, proper, suitable, good; well, healthy, wholesome; skillful
bhuuriNaa = inst. sg. bhuuri: great, important, mighty

bhraMshini = loc. sg. bhraMshin: falling, dropping, decaying, decadent
shithila-guNaH (nom. sg.): being lax in virtue
shithila: loose, slack, lax
guNa: m. virtue
api: even, though
yuge = loc. sg. yuga: n. an age of the world

vijahaara = 3rd. pers. sg. perfect vi- √ hR: spend time, roam, disport oneself
tatra: ind. therein, then, therefore, by those means
muni-saMshrayaat (abl. sg.): with the help of the sage
muni: sage
saMshraya: m. conjunction , combination , connection , association (ifc. " joined or connected with "); devotion to , attachment to (ifc. " devoted or attached to " ; saMshrayaat ind. " by means or help of "
janaH (nom. sg.): m. a person, the people

SAUNDARANANDA 3.20 - 3.27: The King Revisited, Unthinkably

In this series of verses in which the Buddha bowls the King over with his unthinkable behaviour, a word that stands out in the memory is a-tulam (3.25, "beyond measure"; 3.27 "unthinkable"). The root √ tul means to lift up; to determine the weight of anything by lifting it up, weigh, compare by weighing and examining, ponder.

A statement that seems literally to say "He strode through/over the sky/heaven" (3.22) I tend to want to translate in such a way that I can compare it to something I already know the weight of. For example, two years ago I understood the sentence to mean that the Buddha went up (lengthened in stature) in the direction of the sky. Alternatively, it strikes me now, the sentence could mean that the Buddha transcended religious conceptions of heaven. At the same time, the sentence might be intended to leave open the fanciful interpretation that the Buddha flew about the place like the hero in a Chinese martial arts film.

Any way up, there is clearly a danger of thinking too hard about the meaning of each verse and thereby falling into the trap of an overly interpretive, not to say disjointed, translation. "He strode over heaven" is at least literal and not overly wordy, even if the intended meaning is not immediately apparent.

They say that the whole is greater than the sum of its parts. I would like to ask: Greater by how much? Greater by how many kilograms? And the answer might be: a-tulam.


3.20
atha paarthivaH samupalabhya
sutam upagataM tathaagataM
tuurNam a-bahu-turag'-aanugataH
suta-darshan'-otsukatay"aabhiniryayau

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - =


3.20
And so the king learned

That his son had arrived, as the One Thus Come,

And, with but a few horses straggling behind,

Out he charged in his eagerness to see his son.


VOCABULARY:
atha: so, then
paarthivaH (nom. sg. m.): mfn. earthen, coming from the earth; m. a lord of the earth , king , prince , warrior
samupalabhya = abs. sam-upa- √ labh: to take or receive fully , obtain ;
to acquire by experience , learn
sutam (acc. sg.): m. son
upagatam (acc. sg. m.): reached, arrived
upa- √ gam: to go near to , come towards , approach , arrive at , reach , attain , visit
tathaagatam (acc. sg. m.): mfn. being in such a state or condition ; " he who comes and goes in the same way [as the buddhas who preceded him] " , gautama buddha ; one who has arrived at reality, a realised man; epithet of the Buddha

tuurNam: ind. quickly , speedily
a-bahu-turag'-aanugataH (nom. sg. m.): followed by not many horses
a-bahu: not many, few
turaga: 'going quickly'; horse
anugata: followed by, having anything (as a skin) hanging behind

suta-darshan'-otsukatayaa (inst.): anxious to see his son
suta: son
darshana: seeing, meeting
utsukataa: f. restlessness , uneasiness , unquietness [separation anxiety?] ; zeal , desire , longing for ; attachment , affection ;sorrow , regret
utsuka: mfn. (fr. su , " well " , with ud in the sense of " apart " , and affix ka) , restless , uneasy , unquiet , anxious ; anxiously desirous , zealously active , striving or making exertions for any object
- taa: (abstract noun suffix)
abhiniryayau = 3rd pers. sg. perfect abhi-nir- √ yaa: to march out , go out towards

3.21
sugatas tathaagatam avekShya
nara-patim a-dhiiram aashayaa
sheSham api ca janam ashru-mukhaM
vininiiShayaa gaganam utpapaata ha

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- = - = - - - = - = - -

3.21
The One Who Went Well saw the king coming thus,

Composure lost because of expectation,

And saw the rest of the people too, with tearful faces;

Wishing to direct them, he took himself, truly,
up into the sky.


VOCABULARY:
sugataH (nom. sg. m.): mfn. "going well;" "one who has fared well" ; epithet of the Buddha
tathaagatam (acc. sg. m.): arrived thus, come in such a state
avekShya = abs. avekSh: to look towards , look at , behold ; to perceive , observe , experience

nara-patim (acc. sg.): m. m. " man-lord " , a king
a-dhiiram (acc. sg. m.): not steady, not composed; tremulous, excitable; out of balance
aashayaa = inst. sg, aashaa: f. wish , desire , hope , expectation , prospect

sheSham (acc. sg.): mn. the remainder, the rest
api: also
ca: and
janam (acc. sg.): m. people
ashru-mukham (acc. sg. m.): tear-faced, with tear-stained faces
ashru: n. tear
mukha: n. the mouth, face

vininiiShayaa = inst. vininiiShaa (fr. desid. of vi - √nii) , desire of leading away, desire of instructing
vi - √nii: to lead or take away , remove ; to train , tame , guide (horses) ; to educate , instruct , direct ; to get rid of. give up , cease from (anger) [vininiiShate , to wish to get rid of or give up (egoism)]
gaganam (acc. sg.): n. the atmosphere , sky , firmament
utpapaata = 3rd pers. sg. perfect ut- √ pat : to fly or jump up , fly upwards ; to ascend, rise
ha: (emphatic) indeed, verily, truly

3.22
sa vicakrame divi bhuv' iiva
punar upavivesha tasthivaan
nishcala-matir ashayiShTa punar
bahudh" aabhavat punar abhuut tath" aikadhaa

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - =

3.22
He strode over heaven as if over the earth;

And sat again, in the stillness of having stopped.

Invariable in his thinking, he lay down;

He showed many changing forms
and became again, in this manner, all of a piece.

VOCABULARY:
sa (nom. sg. m.): he
vicakrame = 3rd pers. sg. perfect vi- √ kram: to step beyond or aside , move away , depart from (abl.) ; to move apart or asunder , become divided ; to go or stride through , traverse ; to move on , walk , go , advance ; to rise to (acc.) ; to bestride
divi = loc. sg. div: heaven, sky
bhuvi (loc. sg.): on the earth, over the earth
iva: like, as if

punar: ind. back , home , in an opposite direction ; again , once more; again and again , repeatedly (mostly punaH punar); further , moreover , besides
: upavivesha = 3rd pers. sg. perfect upa- √ vish : to sit down ; to stop , settle one's self ; to set (as the sun)
tasthivaan (nom. sg. m. perfect active participle √sthaa): 'being in the state of having stopped'
√sthaa: to stand still , stay quiet , remain stationary , stop , halt

nishcala-matiH (nom. sg. m.): being invariable in his thinking
nishcala: mfn. motionless , immovable , fixed , steady , invariable , unchangeable
mati: f. mind, thinking, mental tendency, intention, thought-direction
ashayiShta = 3rd pers. sg. perfect shii: to lie , lie down , recline , rest , repose
punar... punar: at one time.... at another time

bahudhaa: ind. in many ways, forms or directions; in many parts or places; variously
abhavat = 3rd pers. sg. imperfect bhuu: to be, become ; to manifest , exhibit , show
punar: again
abhuut = 3rd pers. sg. aorist bhuu: to become, be, abide, stay
tathaa: ind. thus, in that manner, in such a manner
ekadhaa: ind. in one piece, singly, simply, at once, all together


3.23
salile kShitaav iva cacaara
jalam iva vivesha mediniiM
megha iva divi vavarSha punaH
punar ajvalan nava iv' odito raviH

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- = = - = - - - = - = - =

3.23
He walked over water as if on dry land,

Immersed himself in the soil as though it were water,

Rained as a cloud in the sky,

And shone like the newly-risen sun.

VOCABULARY:
salile = loc. sg. salila: mfn. flowing ; flood , surge , waves ; water
kShitau = loc. sg. kShiti: f. the earth , soil of the earth
iva: like, as if
cacaara = 3rd pers. sg. perfect car: to move, go, walk

jalam (acc. sg.): n. water
iva: like, as if
vivesha = 3rd pers. sg. perfect vish: to enter , enter in or settle down on , go into ; (with apas) to sink or be immersed in the water
mediniim (acc. sg.): f. 'having fatness or fertility'; the land; fertile soil

meghaH (nom. sg.): m. "sprinkler " , a cloud
iva: like
divi (loc. sg.): in the sky
vavarSha = 3rd pers. sg. perfect vRSh: to rain
punar: ind. and, again, at one time...

punar: ind. and, again, ...at another time
ajvalat = 3rd pers. sg. imperfect jval: to burn brightly , blaze , glow , shine

navaH (nom. sg. m.): new
iva: like
uditaH (nom. sg. m): mfn. risen
raviH (nom. sg. m.): the sun

3.24
yugapaj jvalan jvalana-vac ca
jalam avasRjaMsh ca megha-vat
tapta-kanaka-sadRsha-prabhayaa
sa babhau pradiipta iva sandhyayaa ghanaH

- - = - = - - - = -
- - - - - = - = - -
= - - - - - - = - - =
- - = - = - - - = - = - =

3.24
All in harness, he glowed like a fire,

Passed water like a cloud,

And, with light like molten gold,

He shone like a cloud set aglow,
by the breaking of day, or dusk.

VOCABULARY:
yugapad: ind. 'being in the same yoke'; simultaneously
jvalan = nom. sg. pres. part. jval: to flame, burn brightly, blaze, glow
jvalana-vat (nom. sg. m.): like fire
jvalana: m. fire
ca: and

jalam (acc. sg.): water
avasRjan = pres. part: ava- √ sRj: to let off , let loose , let go , send ,
ca: and
megha-vat (nom. sg. m.): like a cloud
megha: m. " sprinkler " , a cloud

tapta-kanaka-sadRsha-prabhayaa (inst. sg.): with light like molten gold
tapta: molten
kanaka: gold
sadRsha: being like, similar to
prabhaa: f. light , splendour , radiance , beautiful appearance

sa (nom. sg. m.): he
babhau = 3rd pers. sg. perfect bhaa: to shine , be bright or luminous ; to shine forth , appear , show one's self ; to be splendid or beautiful or eminent ; to appear as , seem , look like , pass for (nom. with or without iva)
pradiiptaH (nom. sg. m.): mfn. inflamed, burning, shining, set alight
iva: like
sandhyayaa = inst. sg. saMdhyaa: f. holding together , union , junction , juncture , (esp.) juncture of day and night , morning or evening twilight ; twilight, sunset; juncture of the three divisions of the day; the religious acts performed at the three divisons of the day (hence suggestive of the scenery around the time of sitting-dhyana at dawn and dusk)
ghanaH (nom. sg. m.): cloud

3.25
tam udiikShya hema-maNi-jaala-
valayinam iv'otthitaM dhvajaM
priitim agamad a-tulaaM nR-patir
janataa nataash ca bahumaanam abhyayuH

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - =

3.25
Looking up at him in the network of gold and pearls

That seemed to wrap around him like an upraised flag,

The king became joyful beyond measure

And the assembled people, heads bowed down,
felt deep appreciation.

VOCABULARY:
tam (acc. sg. m.): him
udiikShya = abs. ud- √ iikSh: to look up to, to look up at
hema-maNi-jaala-valayinam (acc. sg. m.): wrapped around with a network of gold and pearls
hema: gold
maNi: jewels, pearls
jaala: net, lattice

valayin: mfn. provided with a bracelet ; (ifc.) encircled by , studded with
valaya: mn. a bracelet , armlet , ring (worn by men and women on the wrist); (also applied to waves as compared to bracelets) ; a zone , girdle (of a married woman) ; a line (of bees; a circle , circumference , round enclosure (ifc. often = " encircled by ")
iva: like
utthitam (acc. sg. m.) : raised, uplifted
dhvajam (acc. sg.): m. banner, flag, standard

priitim (acc. sg.): f. any pleasurable sensation , pleasure , joy , gladness ,
agamat = 3rd pers. sg. aorist gam: to go to any state, to become
a-tulaam (acc. sg. f.): unequalled, beyond measure
nR-patiH (nom. sg.): m. lord of men; king, ruler

jana-taaH (nom. pl.): f. a number of men , assemblage of people , community , subjects
nataaH (nom. pl. f.): mfn. bent , bowed , curved , inclined , inclining ; bowing to , saluting
ca: and
bahu-maanam (acc. sg.): m. high esteem or estimation , great respect or regard
abhyayuH = 3rd pers. pl. perfect abhi- √ yaa: to go up to in a hostile manner , attack , assail ; to go up to , approach , obtain

3.26
atha bhaajanii-kRtam avekShya
manuja-patim Rddhi-sampadaa
paura-janam api ca tat-pravaNaM
nijagaada dharma-vinayam vinaayakaH

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - - - = - =



3.26
So, perceiving that he had made a vessel

Of the ruler of men,
through the wealth of his accomplishments,

And that the townsfolk also were favourably inclined,

The guide gave voice to the dharma and the discipline.

VOCABULARY:
atha: then, so
bhaajanii-krtam (acc. sg. m.): made into a vessel or receptacle
avekShya = abs. avekSh: to look towards , look at , behold ; to perceive , observe , experience

manuja-patim (acc. sg. m.): ruler of men; king
manu-ja: Manu-born, a man
patim: ruler, lord, king
Rddhi-sampadaa (inst. sg.): through his attainment of accomplishments
Rddhi: prosperity, increase, growth, success, accomplishment, perfection, supernatural power
sampad: f. success, accomplishment; ; attainment , acquisition , possession , enjoyment , advantage , benefit , blessing ; excellence , glory , splendour , beauty ; excess , abundance , high degree

paura-janam (acc. sg. m.): townsfolk, citizens
api: also
ca: and
tat-pravaNam (acc. sg. m.): favourably disposed to him/it;
pravaNa: the side of a hill , slope , declivity ; mfn. declining , bent , sloping down , steep , abrupt ; (ifc.) directed towards ; inclined or disposed

nijagaada = 3rd pers. sg. perfect ni- √ gad : to recite , proclaim , announce , declare , tell , speak ; to speak to , address (acc.) , to say anything (acc.) to (acc.)
dharma-vinayam (acc. sg.): the Dharma and the Vinaya; the truth and the precepts
vinaayakaH (nom. sg.): m. (from vi- √nii, to lead away, instruct) leader, guide ; a Guru or spiritual preceptor

3.27
nR-patis tataH prathamam aapa
phalam a-mRta-dharma-siddhaye
dharmam a-tulam adhigamya muner
munaye nanaama sa yato guraav iva

- - = - = - - - = -
- - - - - = - = - =
= - - - - - - = - - =
- - = - = - - - = - = - -

3.27
Then the royal hero reaped the first fruit

For the fulfillment of the deathless dharma.

Having obtained unthinkable dharma from the sage,

He bowed accordingly in the sage's direction,
as to a guru.

VOCABULARY:
nR-patiH (nom. sg.): m. lord of men, king
nR: man, hero
pati: master, owner, possessor, lord, ruler, sovereign
tataH: ind. then
prathamam (acc. sg. n.): first
aapa = 3rd pers. sg. perfect aap: to reach, gain, obtain

phalam (acc. sg.): n. fruit
a-mRta-dharma-siddhaye (dat. sg.): for the fulfillment of the undying Dharma
a-mRta: mfn. immortal, deathless, undying
dharma: the law, dharma, teaching, etc.
siddhi: f. fulfillment, achievement, accomplishment
N.B. In EHJ's original Sanskrit text the compound ends in siddhayoH, which would be a loc./gen. dual ending. In a footnote to his English translation EHJ says he reads siddhaye, and LC also follows this.

dharmam (acc. sg.): m. dharma, teaching, truth, way of being etc.
a-tulam (acc. sg. m.): unequalled, beyond measure, imponderable, unthinkable
√tul: to determine the weight of anything by lifting it up , weigh , compare by weighing and examining , ponder
adhigamya = abs. adhi- √ gam: to go up to , approach , overtake ; to meet , find , discover , obtain ; to accomplish
muneH = abl./gen. sg. muni: m. the sage

munaye (dat. sg.): to the sage
nanaama = 3rd pers. sg. perfect nam: to bend or bow
sa (nom. sg. m.): he
yataH: ind. from which, since, because of that, accordingly
gurau (loc. sg.): to a guru
iva: like, as