Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1THE GENERAL GRIEF OF THE PALACE. gt king, his father, having lost the prince, was filled, both night and day, with grief; 641 And fasting, sought the gods (for help). He prayed that they would soon restore him, and having prayed and finished sacrifice, he went from out the sacred! gates; 642 Then hearing all the cries and sounds of mourning, his mind distressed became confused, as when heaven’s thundering and lightning put to bewildering flight a herd of elephants. 643 Then seeing Kandaka with the royal steed, after long questioning, finding his son a hermit, fainting he fell upon the earth, as when the flag of Indra falls and breaks. 644 Then all the ministers of state, upraising him, exhort him, as was right?, to calm himself. After a while, his mind somewhat recovered, speaking to the royal steed, he said: 645 ‘How often have I ridden thee to battle, and every time have thought upon (commended) your excellence! but now I hate and loathe thee, more than ever I have loved or praised thee! 646 ‘My son, renowned for noble qualities, thou hast carried off and taken from me; and left him ’mid the mountain forests; and now you have come back alone®; 647 ‘Take me, then, quickly hence and go! And going, never more come back with me! For since you have not brought him back, my life is worth no more preserving; 648 ‘No longer care I about governing! My son about ’ The heaven-sacrificing-gate. * In agreement with religion. ® Or, ‘now you return from the desert (hung) alone.’ 92 FO-SHO-HING-TSAN-KING. TY, 8. me was my only joy; as the Brahman Gayanta’ met death for his son’s sake, 649 ‘So I, deprived of my religious son, will of myself deprive myself of life. So Manu, lord of all that lives, ever lamented for his son; 650 ‘How much more I, a mortal man (ever-man), deprived of mine, must lose all rest! In old time the king Aga, loving his son*, wandering thro’ the mountains, 651 ‘Lost in thought (or deeply affected), ended life, and forthwith was born in heaven. And now I. cannot die! Thro’ the long night fixed in this sad state, 652 ‘With this great palace round me, thinking of my son, solitary and athirst as any hungry spirit (Preta) ; as one who, thirsty, holding water in his hand, but when he tries to drink lets all escape, 653 ‘And so remains athirst till death ensues, and after death becomes a ‘wandering ghost*;—so I, in the extremity of thirst, through loss, possessed once of a son‘, but now without a son, 654 ‘Still live, and cannot end my days! But come! tell me at once where is my son! let me not die athirst (for want of knowing this) and fall among the Pretas. 655 ‘In former days, at least, my will was strong and firm, difficult to move as the great earth; but now I've lost my son, my mind is dazed, as in old time the king “ten chariots®.”’ 656 ? The Sanskrit text gives Safigaya as the Brahman’s name. ? Or, the son he loved.
2655 ‘In former days, at least, my will was strong and firm, difficult to move as the great earth; but now I've lost my son, my mind is dazed, as in old time the king “ten chariots®.”’ 656 ? The Sanskrit text gives Safigaya as the Brahman’s name. ? Or, the son he loved. 5 Or, is born in the way (i.e. the class) of famishing ghosts. ‘ Obtaining a son, as (a thirsty man obtains) water. 5 That is, Dasaratha. II, 8. THE GENERAL GRIEF OF THE PALACE. 93 And now the royal teacher (Purohita), an illustrious sage}, with the chief minister, famed for wisdom, with earnest and considerate minds, both exhorted with remonstrances, the king. 657 ‘Pray you (they said) arouse yourself to thought, and let not grief cramp and hold your mind! in olden days there were mighty kings, who left their country, as flowers are scattered?; 658 ‘Your son now practises the way of wisdom ; why then nurse (increase) your grief and misery; you should recall the prophecy of Asita,.and reasonably count on what was probable! 659 ‘(Think of) the heavenly joys which you, a universal king, have inherited*! But now, so troubled and constrained in mind, how will it not be said, “The Lord of earth can change his golden-jewel-heart!” 660 ‘Now, therefore, send us forth, and bid us seek the place he occupies, then by some stratagem and strong remonstrances, and showing him our earnestness of purpose, 661 ‘We will break down his resolution, and thus assuage your kingly sorrow.’ The king, with joy, replied and said: ‘Would that you both would go in haste, 662 ' ‘As swiftly as the Saketa‘ bird flies through the void for her young’s sake; thinking of nought but the royal prince, and sad at heart—I shall await your search!’ 663 The two men having received their orders, the 1 ¢To-wan-sse,’ a celebrated master. * ‘As falling flowers,’ or ‘scattered blossoms,’ alluding, as it seems, to the separation of the flower from the tree. 5 Or it may be rendered, ‘A heaven-blessed, universal (wheel)king!’ * She-ku-to bird. 94 FO-SHO-HING-TSAN-KING. II, 9: king retired among his kinsfolk, his heart somewhat more tranquillised, and breathing freely through his throat. 664 Varca 9. THE Mission To SEEK THE PRINCE. The king now suppressing (regulating) his grief, urged on his great teacher and chief minister, as one urges on with whip a ready horse, to hasten onwards as the rapid stream; 665 . Whilst they fatigued, yet with unflagging effort, come to the place of the sorrow-giving grove; then laying on one side the five outward marks? of dignity and regulating well their outward gestures, 666 They entered the Brahmans’ quiet hermitage, and paid reverence to the Aishis. They, on their part, begged them to be seated, and repeated the law for their peace and comfort. 667 Then forthwith they addressed the Azshis and said: ‘We have on our minds a subject on which we would ask (for advice). There is one who is called Suddhodana réga, a descendant of the famous Ikshvaku family, 668
3667 Then forthwith they addressed the Azshis and said: ‘We have on our minds a subject on which we would ask (for advice). There is one who is called Suddhodana réga, a descendant of the famous Ikshvaku family, 668 ‘We are his teacher and his minister, who instruct him in the sacred books as required. The king indeed is like Indra (for dignity) ; his son, like Ke-yan-to (Gayanta), 669 ‘In order to escape old age, disease, and death, has become a hermit, and depends on this; on his account have we come hither, with a view to let your worships know of this.’ 670 Replying, they said: ‘With respect to this youth, ' The five marks of dignity were the distinguishing robes of their office. TI, 9. THE MISSION TO SEEK THE PRINCE. 95 has he long arms and the signs of a great man? Surely he is the one who, enquiring into our practice, discoursed so freely on the matter of life and death. 671 ‘He has gone to the abode of Ardda, to seek for a complete mode of escape.’ Having received this certain information, respectfully considering the urgent commands of the anxious king, 672 They dared not hesitate in their undertaking, but straightway took the road and hastened on. Then seeing the wood in which the royal prince dwelt, and him, deprived of all outward marks of dignity, 673 His body still glorious with lustrous shining, as when the sun comes forth from the black cloud?!; then the religious teacher of the country and the great minister holding to the true law, 674 Put off from them their courtly dress, and descending from the chariot gradually advanced, like the royal Po-ma-ti (? Bharata) and the Ashi Vasishtha, 675 Went through the woods and forests, and seeing the royal prince Rama, each according to his own prescribed manner, paid him reverence, as he advanced to salute him; 676 Or as Sukra, in company with Angiras, with earnest heart paid reverence, and sacrificed to Indra raga. 677 Then the royal prince in return paid reverence to the royal teacher and the great minister, as‘ the divine Indra placed at their ease Sukra and Angiras; 678 * The character which I have translated ‘black’ is &, which , also means ‘a crow.’ 96 FO-SHO-HING-TSAN-KING, II, 9. Then, at his command, the two men seated themselves before the prince, as Pou-na (PunarvasQ) and Pushya, the twin stars attend beside the moon; 679 Then the Purohita and the great minister respectfully explained to the royal prince, even as Pi-lipo-ti (Brzhaspati) spoke to that Gayanta: 680 ‘Your royal father, thinking of the prince, is pierced in heart, as with an iron point; his mind distracted, raves in solitude; he sleeps upon the dusty ground; 681 ‘By night and day he adds to his sorrowful reflections ; his tears flow down like the incessant rain; and now to seek you out, he has sent us hither, Would that you would listen with attentive mind; 682
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.
1THE GENERAL GRIEF OF THE PALACE. gt king, his father, having lost the prince, was filled, both night and day, with grief; 641 And fasting, sought the gods (for help). He prayed that they would soon restore him, and having prayed and finished sacrifice, he went from out the sacred! gates; 642 Then hearing all the cries and sounds of mourning, his mind distressed became confused, as when heaven’s thundering and lightning put to bewildering flight a herd of elephants. 643 Then seeing Kandaka with the royal steed, after long questioning, finding his son a hermit, fainting he fell upon the earth, as when the flag of Indra falls and breaks. 644 Then all the ministers of state, upraising him, exhort him, as was right?, to calm himself. After a while, his mind somewhat recovered, speaking to the royal steed, he said: 645 ‘How often have I ridden thee to battle, and every time have thought upon (commended) your excellence! but now I hate and loathe thee, more than ever I have loved or praised thee! 646 ‘My son, renowned for noble qualities, thou hast carried off and taken from me; and left him ’mid the mountain forests; and now you have come back alone®; 647 ‘Take me, then, quickly hence and go! And going, never more come back with me! For since you have not brought him back, my life is worth no more preserving; 648 ‘No longer care I about governing! My son about ’ The heaven-sacrificing-gate. * In agreement with religion. ® Or, ‘now you return from the desert (hung) alone.’ 92 FO-SHO-HING-TSAN-KING. TY, 8. me was my only joy; as the Brahman Gayanta’ met death for his son’s sake, 649 ‘So I, deprived of my religious son, will of myself deprive myself of life. So Manu, lord of all that lives, ever lamented for his son; 650 ‘How much more I, a mortal man (ever-man), deprived of mine, must lose all rest! In old time the king Aga, loving his son*, wandering thro’ the mountains, 651 ‘Lost in thought (or deeply affected), ended life, and forthwith was born in heaven. And now I. cannot die! Thro’ the long night fixed in this sad state, 652 ‘With this great palace round me, thinking of my son, solitary and athirst as any hungry spirit (Preta) ; as one who, thirsty, holding water in his hand, but when he tries to drink lets all escape, 653 ‘And so remains athirst till death ensues, and after death becomes a ‘wandering ghost*;—so I, in the extremity of thirst, through loss, possessed once of a son‘, but now without a son, 654 ‘Still live, and cannot end my days! But come! tell me at once where is my son! let me not die athirst (for want of knowing this) and fall among the Pretas. 655 ‘In former days, at least, my will was strong and firm, difficult to move as the great earth; but now I've lost my son, my mind is dazed, as in old time the king “ten chariots®.”’ 656 ? The Sanskrit text gives Safigaya as the Brahman’s name. ? Or, the son he loved.
2655 ‘In former days, at least, my will was strong and firm, difficult to move as the great earth; but now I've lost my son, my mind is dazed, as in old time the king “ten chariots®.”’ 656 ? The Sanskrit text gives Safigaya as the Brahman’s name. ? Or, the son he loved. 5 Or, is born in the way (i.e. the class) of famishing ghosts. ‘ Obtaining a son, as (a thirsty man obtains) water. 5 That is, Dasaratha. II, 8. THE GENERAL GRIEF OF THE PALACE. 93 And now the royal teacher (Purohita), an illustrious sage}, with the chief minister, famed for wisdom, with earnest and considerate minds, both exhorted with remonstrances, the king. 657 ‘Pray you (they said) arouse yourself to thought, and let not grief cramp and hold your mind! in olden days there were mighty kings, who left their country, as flowers are scattered?; 658 ‘Your son now practises the way of wisdom ; why then nurse (increase) your grief and misery; you should recall the prophecy of Asita,.and reasonably count on what was probable! 659 ‘(Think of) the heavenly joys which you, a universal king, have inherited*! But now, so troubled and constrained in mind, how will it not be said, “The Lord of earth can change his golden-jewel-heart!” 660 ‘Now, therefore, send us forth, and bid us seek the place he occupies, then by some stratagem and strong remonstrances, and showing him our earnestness of purpose, 661 ‘We will break down his resolution, and thus assuage your kingly sorrow.’ The king, with joy, replied and said: ‘Would that you both would go in haste, 662 ' ‘As swiftly as the Saketa‘ bird flies through the void for her young’s sake; thinking of nought but the royal prince, and sad at heart—I shall await your search!’ 663 The two men having received their orders, the 1 ¢To-wan-sse,’ a celebrated master. * ‘As falling flowers,’ or ‘scattered blossoms,’ alluding, as it seems, to the separation of the flower from the tree. 5 Or it may be rendered, ‘A heaven-blessed, universal (wheel)king!’ * She-ku-to bird. 94 FO-SHO-HING-TSAN-KING. II, 9: king retired among his kinsfolk, his heart somewhat more tranquillised, and breathing freely through his throat. 664 Varca 9. THE Mission To SEEK THE PRINCE. The king now suppressing (regulating) his grief, urged on his great teacher and chief minister, as one urges on with whip a ready horse, to hasten onwards as the rapid stream; 665 . Whilst they fatigued, yet with unflagging effort, come to the place of the sorrow-giving grove; then laying on one side the five outward marks? of dignity and regulating well their outward gestures, 666 They entered the Brahmans’ quiet hermitage, and paid reverence to the Aishis. They, on their part, begged them to be seated, and repeated the law for their peace and comfort. 667 Then forthwith they addressed the Azshis and said: ‘We have on our minds a subject on which we would ask (for advice). There is one who is called Suddhodana réga, a descendant of the famous Ikshvaku family, 668
3667 Then forthwith they addressed the Azshis and said: ‘We have on our minds a subject on which we would ask (for advice). There is one who is called Suddhodana réga, a descendant of the famous Ikshvaku family, 668 ‘We are his teacher and his minister, who instruct him in the sacred books as required. The king indeed is like Indra (for dignity) ; his son, like Ke-yan-to (Gayanta), 669 ‘In order to escape old age, disease, and death, has become a hermit, and depends on this; on his account have we come hither, with a view to let your worships know of this.’ 670 Replying, they said: ‘With respect to this youth, ' The five marks of dignity were the distinguishing robes of their office. TI, 9. THE MISSION TO SEEK THE PRINCE. 95 has he long arms and the signs of a great man? Surely he is the one who, enquiring into our practice, discoursed so freely on the matter of life and death. 671 ‘He has gone to the abode of Ardda, to seek for a complete mode of escape.’ Having received this certain information, respectfully considering the urgent commands of the anxious king, 672 They dared not hesitate in their undertaking, but straightway took the road and hastened on. Then seeing the wood in which the royal prince dwelt, and him, deprived of all outward marks of dignity, 673 His body still glorious with lustrous shining, as when the sun comes forth from the black cloud?!; then the religious teacher of the country and the great minister holding to the true law, 674 Put off from them their courtly dress, and descending from the chariot gradually advanced, like the royal Po-ma-ti (? Bharata) and the Ashi Vasishtha, 675 Went through the woods and forests, and seeing the royal prince Rama, each according to his own prescribed manner, paid him reverence, as he advanced to salute him; 676 Or as Sukra, in company with Angiras, with earnest heart paid reverence, and sacrificed to Indra raga. 677 Then the royal prince in return paid reverence to the royal teacher and the great minister, as‘ the divine Indra placed at their ease Sukra and Angiras; 678 * The character which I have translated ‘black’ is &, which , also means ‘a crow.’ 96 FO-SHO-HING-TSAN-KING, II, 9. Then, at his command, the two men seated themselves before the prince, as Pou-na (PunarvasQ) and Pushya, the twin stars attend beside the moon; 679 Then the Purohita and the great minister respectfully explained to the royal prince, even as Pi-lipo-ti (Brzhaspati) spoke to that Gayanta: 680 ‘Your royal father, thinking of the prince, is pierced in heart, as with an iron point; his mind distracted, raves in solitude; he sleeps upon the dusty ground; 681 ‘By night and day he adds to his sorrowful reflections ; his tears flow down like the incessant rain; and now to seek you out, he has sent us hither, Would that you would listen with attentive mind; 682
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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