Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1To hasten on the decoration, i.e. the harnessing, of the horse. * Or, thinking his son beloved and in security. ® Tilustrious families or tribes are strong, or able, to wait upon or respect. There seems to be a play here on two words: first, shing, illustrious or distinguished, alluding to the Sakyas as a race of Ginas or conquerors; secondly, neng, able, alluding to the origin of the word Sakya, i.e. able. “ To obtain ‘distinction;’ still referring to the word shing; also in the next lines. Consult also p. 28, note 2 supra. II, 6. THE RETURN OF KANDAKA. 65 he should still drive me away, let me .not depart from the feet of my master; 454 ‘ My heart is bound to thee, as the heat is (bound up’) in the boiling water; I cannot return without thee to my country; to return and leave the prince thus, in the midst of the solitude of the desert?, 455 ‘Then should I be like Sumanta® (Sumantra), who left and forsook Rama; and now if I return alone to the palace, what words can I address to the king ? -456 ‘How can I reply to the reproaches of all the dwellers in the palace with suitable words? Therefore let the prince rather tell me, how I may truly‘ describe, 457 ‘And with what device, the disfigured body, and the merit-seeking condition of the hermit! I am full of fear and alarm, my tongue can utter no words; 458 ‘Tell me then what words to speak; but who is there in the empire will believe me? If 1 say that the moon’s rays are scorching, there are men, perhaps, who may believe me; 459 ‘But they will not believe that the prince, in his conduct, will act without piety; (for) the prince’s heart is sincere and refined; always actuated with pity and love to men. 460 ‘To be deeply affected with love, and yet to 1 Or, my heart is bound to thee, or cherishes thee, as the fire embraces the vessel set over it. 2 Thave here inverted the order of the lines, to bring out the sense. * Sumantra, the minister and charioteer of Dasaratha (Raméyana II, 14, 30). ‘ The order of these lines is again inverted, as they are complicated in the original. The word ‘hu,’ which I have translated ‘truly,’ may mean ‘ dumbly,’ or, ‘ unfeelingly.’ [19] F 66 FO-SHO-HING-TSAN-KING. II, 6. forsake (the object of love), this surely is opposed to a constant mind. O then, for pity’s sake! return to your home, and thus appease my foolish longings.’ 461 The prince having listened to Kandaka, pitying his grief expressed in so many words, with heart resolved and strong in its determination, spoke thus to him once more, and said: 462 ‘Why thus on my account do you feel the pain of separation ? you should overcome this sorrowful mood, it is for you to comfort yourself; 463 ‘All creatures, each in its way, foolishly arguing that all things are constant, would influence me to-day not to forsake my kin and relatives; 464 ‘But when dead and come to be a ghost, how then, let them say, can I be kept? My loving mother when she bore me, with deep affection painfully carried me, 465
2My loving mother when she bore me, with deep affection painfully carried me, 465 ‘And then when born she died, not permitted to nourish me. One alive, the other dead, gone by different roads, where now shall she be found? 466 ‘ Like as in a wilderness on some high tree all the birds living with their mates assemble in the evening and at dawn disperse, so are the separations of the world; 467 ‘The floating clouds rise (like) a high mountain, from the four quarters they fill the void, in a moment again they are separated and disappear; so is it with the habitations of men; 468 ‘People from the beginning have erred thus, binding themselves in society and by the ties of love, and then, as after a dream, all is dispersed ; do not then recount the names of my relatives; 469 ‘For like the wood which is produced in spring, Il, 6, THE RETURN OF KANDAKA. 67 gradually grows and brings forth its leaves, which again fall in the autumn-chilly-dews—if the different parts of the same body are thus divided— 470 ‘How much more men who are united in society! and how shall the ties of relationship escape rending ? Cease therefore your grief and expostulation, obey my commands ‘and return home; 471 ‘The thought of your return alone will save me, and perhaps after your return I also may come back. The men of Kapilavastu, hearing that my heart is fixed, 472 ‘Will dismiss from their minds all thought of me, but you may make known my words, “when I have escaped from the sad ocean of birth and death, then afterwards I will come back again; 473 ‘“But I am resolved, if I obtain not my quest, my body shall perish in the mountain wilds.”’ The white _ horse hearing the prince, as he uttered these true and earnest words, 474 Bent his knee and licked his foot, whilst he sighed deeply and wept. Then the prince with his soft and glossy palm, (fondly) stroking the head of the white horse, 475 (Said), ‘Do not let sorrow rise (within), I grieve indeed at losing you, my gallant steed!—so strong and active, your merit now has gained its end?; 476 ‘You shall enjoy for long a respite from an evil birth §, but for the present take as your reward‘ ' Or, my gentle horse ! * This merit, or, meritorious deed, is now completed. * The idea is, that the horse, in consequence of the merit he has acquired by bearing the prince from his home, shall enjoy henceforward a higher state of existence. “ ‘A superior reward now, for the present,’ or,‘a better reward than that I now bestow,’ viz. the jewels &c. F2 68 FO-SHO-HING-TSAN-KING. II, 6. these precious jewels and this glittering sword, and with them follow closely after Kandaka.’ 477 The prince then drawing forth his sword, glancing in the light as the dragon’s eye, (cut off) the knot of hair with its jewelled stud', and forthwith cast it into space; 478
3II, 6. these precious jewels and this glittering sword, and with them follow closely after Kandaka.’ 477 The prince then drawing forth his sword, glancing in the light as the dragon’s eye, (cut off) the knot of hair with its jewelled stud', and forthwith cast it into space; 478 Ascending upwards to the firmament, it floated there as the wings of the phoenix; then all the Devas of the Trayastrimsa® heavens seizing the hair, returned with it to their heavenly abodes; 479 Desiring always to adore the feet (offer religious service), how much rather now possessed of the crowning locks, with unfeigned piety do they increase their adoration, and shall do till the true law has died away. 480 Then the royal prince thought thus, ‘My adornments now are gone for ever, there only now remain these silken garments, which are not in keeping with a hermit’s life.’ 481 Then the Deva of the Pure abode, knowing the heart-ponderings of the prince, transformed himself into a hunter's likeness, holding his bow, his arrows in his girdle, 482 His body girded with a Kashdaya *-colour’d robe, thus he advanced in front of the prince. The prince 1 That is, the ‘20d4 maui,’ or hair ornament. This ornament is represented at Sanchi and Bharhut (plates xxx and xvi respectively {‘ Tree and Serpent Worship’ and ‘The Stipa of Bharhut’). In the former plate the figure on the upper floor with the women is probably Mara seeing Bodhisattva fulfilling his purpose). * That is, the heaven of the thirty-three gods supposed to be on the top of Sumeru. * Kashaya, the dark colour of the ground, adopted as the colour for their robes hy the Buddhists. II, 6. THE RETURN OF KANDAKA. 69 considering this garment of his, the colour of the ground, 2 fitting pure attire, 483 Becoming to the utmost the person of a Azshi, not fit for’? a hunter’s dress, forthwith called to the hunter, as he stood before him, in accents soft, and thus addressed him: 484 ‘That dress of thine belikes me much, as if it were not foul?, and this my dress I'll give thee in exchange, so please thee.’ 485 The hunter then addressed the prince, ‘Although I ill can spare (am not unattached to) this garment, which I use as a disguise among the deer, that alluring them within reach I may kill them, 486 ‘ Notwithstanding, as it so pleases you, I am now willing to bestow it in exchange for yours.’ The hunter having received the sumptuous dress, took again his heavenly body. 487 The prince and Xandaka, the coachman, seeing this, thought deeply * thus, ‘This garment is of no common character, it is not what a worldly man has worn;’ 488 And in (the prince’s) heart great joy arose, as he regarded the coat with double reverence, and forthwith giving all the other things* to Aandaka, ~ he himself was clad in it, of KashAya colour; 489 1 This may also be translated, ‘a suitable colour for one who is the opposite of, i.e. opposed to the occupation of, a hunter.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1To hasten on the decoration, i.e. the harnessing, of the horse. * Or, thinking his son beloved and in security. ® Tilustrious families or tribes are strong, or able, to wait upon or respect. There seems to be a play here on two words: first, shing, illustrious or distinguished, alluding to the Sakyas as a race of Ginas or conquerors; secondly, neng, able, alluding to the origin of the word Sakya, i.e. able. “ To obtain ‘distinction;’ still referring to the word shing; also in the next lines. Consult also p. 28, note 2 supra. II, 6. THE RETURN OF KANDAKA. 65 he should still drive me away, let me .not depart from the feet of my master; 454 ‘ My heart is bound to thee, as the heat is (bound up’) in the boiling water; I cannot return without thee to my country; to return and leave the prince thus, in the midst of the solitude of the desert?, 455 ‘Then should I be like Sumanta® (Sumantra), who left and forsook Rama; and now if I return alone to the palace, what words can I address to the king ? -456 ‘How can I reply to the reproaches of all the dwellers in the palace with suitable words? Therefore let the prince rather tell me, how I may truly‘ describe, 457 ‘And with what device, the disfigured body, and the merit-seeking condition of the hermit! I am full of fear and alarm, my tongue can utter no words; 458 ‘Tell me then what words to speak; but who is there in the empire will believe me? If 1 say that the moon’s rays are scorching, there are men, perhaps, who may believe me; 459 ‘But they will not believe that the prince, in his conduct, will act without piety; (for) the prince’s heart is sincere and refined; always actuated with pity and love to men. 460 ‘To be deeply affected with love, and yet to 1 Or, my heart is bound to thee, or cherishes thee, as the fire embraces the vessel set over it. 2 Thave here inverted the order of the lines, to bring out the sense. * Sumantra, the minister and charioteer of Dasaratha (Raméyana II, 14, 30). ‘ The order of these lines is again inverted, as they are complicated in the original. The word ‘hu,’ which I have translated ‘truly,’ may mean ‘ dumbly,’ or, ‘ unfeelingly.’ [19] F 66 FO-SHO-HING-TSAN-KING. II, 6. forsake (the object of love), this surely is opposed to a constant mind. O then, for pity’s sake! return to your home, and thus appease my foolish longings.’ 461 The prince having listened to Kandaka, pitying his grief expressed in so many words, with heart resolved and strong in its determination, spoke thus to him once more, and said: 462 ‘Why thus on my account do you feel the pain of separation ? you should overcome this sorrowful mood, it is for you to comfort yourself; 463 ‘All creatures, each in its way, foolishly arguing that all things are constant, would influence me to-day not to forsake my kin and relatives; 464 ‘But when dead and come to be a ghost, how then, let them say, can I be kept? My loving mother when she bore me, with deep affection painfully carried me, 465
2My loving mother when she bore me, with deep affection painfully carried me, 465 ‘And then when born she died, not permitted to nourish me. One alive, the other dead, gone by different roads, where now shall she be found? 466 ‘ Like as in a wilderness on some high tree all the birds living with their mates assemble in the evening and at dawn disperse, so are the separations of the world; 467 ‘The floating clouds rise (like) a high mountain, from the four quarters they fill the void, in a moment again they are separated and disappear; so is it with the habitations of men; 468 ‘People from the beginning have erred thus, binding themselves in society and by the ties of love, and then, as after a dream, all is dispersed ; do not then recount the names of my relatives; 469 ‘For like the wood which is produced in spring, Il, 6, THE RETURN OF KANDAKA. 67 gradually grows and brings forth its leaves, which again fall in the autumn-chilly-dews—if the different parts of the same body are thus divided— 470 ‘How much more men who are united in society! and how shall the ties of relationship escape rending ? Cease therefore your grief and expostulation, obey my commands ‘and return home; 471 ‘The thought of your return alone will save me, and perhaps after your return I also may come back. The men of Kapilavastu, hearing that my heart is fixed, 472 ‘Will dismiss from their minds all thought of me, but you may make known my words, “when I have escaped from the sad ocean of birth and death, then afterwards I will come back again; 473 ‘“But I am resolved, if I obtain not my quest, my body shall perish in the mountain wilds.”’ The white _ horse hearing the prince, as he uttered these true and earnest words, 474 Bent his knee and licked his foot, whilst he sighed deeply and wept. Then the prince with his soft and glossy palm, (fondly) stroking the head of the white horse, 475 (Said), ‘Do not let sorrow rise (within), I grieve indeed at losing you, my gallant steed!—so strong and active, your merit now has gained its end?; 476 ‘You shall enjoy for long a respite from an evil birth §, but for the present take as your reward‘ ' Or, my gentle horse ! * This merit, or, meritorious deed, is now completed. * The idea is, that the horse, in consequence of the merit he has acquired by bearing the prince from his home, shall enjoy henceforward a higher state of existence. “ ‘A superior reward now, for the present,’ or,‘a better reward than that I now bestow,’ viz. the jewels &c. F2 68 FO-SHO-HING-TSAN-KING. II, 6. these precious jewels and this glittering sword, and with them follow closely after Kandaka.’ 477 The prince then drawing forth his sword, glancing in the light as the dragon’s eye, (cut off) the knot of hair with its jewelled stud', and forthwith cast it into space; 478
3II, 6. these precious jewels and this glittering sword, and with them follow closely after Kandaka.’ 477 The prince then drawing forth his sword, glancing in the light as the dragon’s eye, (cut off) the knot of hair with its jewelled stud', and forthwith cast it into space; 478 Ascending upwards to the firmament, it floated there as the wings of the phoenix; then all the Devas of the Trayastrimsa® heavens seizing the hair, returned with it to their heavenly abodes; 479 Desiring always to adore the feet (offer religious service), how much rather now possessed of the crowning locks, with unfeigned piety do they increase their adoration, and shall do till the true law has died away. 480 Then the royal prince thought thus, ‘My adornments now are gone for ever, there only now remain these silken garments, which are not in keeping with a hermit’s life.’ 481 Then the Deva of the Pure abode, knowing the heart-ponderings of the prince, transformed himself into a hunter's likeness, holding his bow, his arrows in his girdle, 482 His body girded with a Kashdaya *-colour’d robe, thus he advanced in front of the prince. The prince 1 That is, the ‘20d4 maui,’ or hair ornament. This ornament is represented at Sanchi and Bharhut (plates xxx and xvi respectively {‘ Tree and Serpent Worship’ and ‘The Stipa of Bharhut’). In the former plate the figure on the upper floor with the women is probably Mara seeing Bodhisattva fulfilling his purpose). * That is, the heaven of the thirty-three gods supposed to be on the top of Sumeru. * Kashaya, the dark colour of the ground, adopted as the colour for their robes hy the Buddhists. II, 6. THE RETURN OF KANDAKA. 69 considering this garment of his, the colour of the ground, 2 fitting pure attire, 483 Becoming to the utmost the person of a Azshi, not fit for’? a hunter’s dress, forthwith called to the hunter, as he stood before him, in accents soft, and thus addressed him: 484 ‘That dress of thine belikes me much, as if it were not foul?, and this my dress I'll give thee in exchange, so please thee.’ 485 The hunter then addressed the prince, ‘Although I ill can spare (am not unattached to) this garment, which I use as a disguise among the deer, that alluring them within reach I may kill them, 486 ‘ Notwithstanding, as it so pleases you, I am now willing to bestow it in exchange for yours.’ The hunter having received the sumptuous dress, took again his heavenly body. 487 The prince and Xandaka, the coachman, seeing this, thought deeply * thus, ‘This garment is of no common character, it is not what a worldly man has worn;’ 488 And in (the prince’s) heart great joy arose, as he regarded the coat with double reverence, and forthwith giving all the other things* to Aandaka, ~ he himself was clad in it, of KashAya colour; 489 1 This may also be translated, ‘a suitable colour for one who is the opposite of, i.e. opposed to the occupation of, a hunter.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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