Kuñjarakarṇa Dharmakathana, or The Kuñjarakarṇa Story of the Law by Mpu Dusun: Digital Edition — After the edition by Teeuw & Robson (1981)

Author of digital edition: Arlo Griffiths

Filename: DHARMA_CritEdKakavinKunjarakarnaDharmakathana.xml

Language: Old Javanese

Repository: Nusantara Philology (tfd-nusantara-philology)

Version: part commented since without access_token with github actions api calls are limited – still working on it

Witnesses

  • [EdTR ] Teeuw and Robson 1981
  • [R] R = typed transliteration of ms. Kirtya 674
  • [S] Singaraja, Bali, Kirtya, 675
    • Colophon:
      • diplomatic: Iti Kuñjarakarṇa, kakavin darma-kata samapta. This is followed by another Canto consisting of three stanzas in the jagaddhita metre, although with many irregularities; the text, adapted to the spelling system used in this book, runs as follows: pascāt sinrat i de dvijā hinaguṇā aparinama Jayestha Kāgəman sinvīkāra kinon iraṅ dipatiputra makaṅaran irârya Luṅluṅan tus niṅ vaṅśa su-Pañjiśakti sira kaprakasita mavivekasaṅgraha prājñêṅ gīta vicakṣaṇânvam aguṇādhika kadi ta saṅ Uddhavêṅ sabhā āvas ninda nikaṅ mulat ri ulah i ṅhulun atiśaya hiṅsakākṣara ginantuṅ hana len pinatyan ikanā sama-sama kadi vuryan iṅ sata aṅhiṅ ta kṣama de ni saṅ sujana sudy amaca ulih iṅ atpadêṅ laṅə̄ paṅgil mampir asih Vagīśvari riki ṅhulun atita nirartha duryaśa yan kāṅən kahituṅ lyan īka cara saṅ viku kuniṅan iraṅ manah licin kasaktan rikanaṅ kadharman apagəh manah ira kadi tan təkêṅ pati nāhan lvir saṅ aṅiṣṭi ləmbana satāta sira-n umulaha-ṅ bratātapa nityâmoṅ ta ri saṅ hyaṅ Agni tiga mūrti dharaṇa i sakāla ṅarcana
      • translation: 1. The writing was completed by the brahmana of little virtue who bears the name Jayestha Kagəman, Who was hard pressed by the orders of the royal prince who is called the noble Luṅluṅan. As a scion of the family of Pañji Śakti he is renowned for his great intelligence (?);He is an expert in poetry, a man of sense, young, of excellent virtue, like Uddhava in council. 2. Obviously there will be blame from those who watch me making a hopeless mess of the letters, Some of which hang betveen the lines, and others have lost their vowels, altogether an awful scrawl (Dutch hanepoten, "cock’s footprints"). But may there be pardon for me from the good people who deign to read the product of one who tries to serve the art of poetry. And may love of Sarasvatī pass my way, even though I am totally worthless and without merit. 3. All considered, the way the monk takes account of a released mind is quite different, He is a devotee to the Law, of steadfast mind, as if he will never die. Thus is the nature of one who longs for a mainstay; he constantly carries out austerities, Permanently tending the god Agni in his three manifestations, the support of all who venerate him.
  • [T] T = lontar ms. in the possession of Teeuw
  • [Y] Y indicates a common reading of RSTV
  • [V] typewritten ms., LOr 12.895
  • [P] Leiden, Leiden University Libraries (UB), Special collections, Or. 5023 II
    • Colophon:
      • diplomatic: Iti Kuñjarakārna, Dharmakathanā, samapta, kīrti sirā Mpu Dusun. Tlas iṅ nular iṅ Kañcana, tkap Nirārtha Pamasah, niyata kampuraha dya nira saṅ sudy amacêṅ kātha, ri kuraṅ-lvihnya, kapayuṅā de saṅ vriṅ śāstra, āpan matra milyâṅrekā hatanūt iṅ tuladdan, carūb iṅ vargākṣara, reh iṅ vikālpākṣara, tan iṅ pasaṅan, nir uṅgvan alit āganal, miśra ṅkānêṅ śivalān, riṅ Kavyan desa niṅ Bālīpulina, i Śāka, duk tinaṅguṅ ripu, babad pgat paṅrasa vināya pisan, 1660. Śukra māsa niṅ śūklapākṣa riṅ padasamyā (?), ka, bu, vara Duṅhulān, miṇa rasi, ar, o, tu, śrī, . . . vā, u, samaṅkana kovusanya ṅanurat. Niyata maṅdadyakən kadirghāyūṣan ira saṅ manurat, mvaṅ saṅ adrəvyā, oṅ, kṣama sāmpūrṇa ya nāmah svāhā.
      • translation: This is the Kuñjarakarṇa, the story of the Law, completed, the work of Mpu Dusun. The copying vas finished in Kañcana, by Nirartha Pamasah: it must surely be pardoned by those who are prepared to read the story because of its shortcomings, and be protected by those who are knovledgeable about literature; for it is simply an attempt to write it out, following the original, but it makes a mess of the types of letters, confuses them, leaving out subscribed letters, putting them not in the proper place, making them too small or too big, so that all is mixed up on the page; in Kavyan, a village in the island of Bali, in the Sāka year when oppressed by the enemy, ’the clearing broken of, the feeling of the leader at once’ (?? or: ’the taste and the feeling at once’ ??), 1660; on Friday, at the time of the bright moon, … on the day Buda-Klivon, in the vuku Duṅulan, the sign Pisces . . . that vas the time vhen it vas completed. It vill certainly bring long life to him who writes it and him who owns it; Om. may there be complete forgiveness; honour and hail!
      • For more details we refer to the discussion of the colophons of the śR and Nāg, to be found in the same MS. in R (1969: 156f) and Pigeaud (1960-63: I 76, III 115, IV 347ff); see also above, pp. 47ff, and the study by Berg quoted there.

Edition

invocation

avighnam astu.

May there be no hindrances!


Canto 1 Jagaddhita

1.

saṅ dhīrāmrih ayuddha riṅ raṇa tapabrata makalaga vīraṣaḍripu

lagy abyūha samādhitattvaguṇa vāhananira karuṇādidhāraṇā

sanmudrā dhvaja siṅhanāda japamantra varadhanuh acintyabhāvanā

bodhijñāna śarottamāṅhilaṅakən ripu makaphala dharmaśūnyatā


I.
The steadfast man exerts himself and does battle on the field of austerities with the mighty Six Enemies as his adversaries; As ever he takes as his battle-array the qualities of true meditation, and his chariot is spiritual exercises with compassion as the first step. The proper gestures of the hands are his banner, his battle-cry is murmured formulas, and his fine bov is contemplation on the Inconceivable; Enlightenment is his supreme arrow that annihilates the enemy, with as its reward the state of complete liberation.

2.

sākṣāt mūrti bhaṭāra śākyamuni māravijaya sira saṅ samaṅkana

maṅgəh maṅgalaniṅ maṅə̄ praṇata bhakty aśikhara ri ləbūni jə̄ṅnira

stuty aṅkən pratimāpratiṣṭha ginəlar makuṭavidhi vinījan akṣara

hinyaṅni ṅvaṅ amogha tan saha sake padanira mara janmaniṅ hulun


II.
Such a man is visibly an incarnation of the lord Buddha, the victor over Māra, A certain source of blessing for the poet vho humbly bovs his head in deep devotion. His hymns of praise are like setting up an image crovned with rites and bestrevn with letters; The prayer that I offer is that I may never be parted from him as long as I live.

3.

lāvan deniṅ aṅarcane pada bhaṭāra sugata pinakeṣṭidevatā

nirvighnā ṅvaṅ amarṇa-marṇa mikətaṅ caritaniran adharmadeśanā

aṅkən cāmaniyāmrakāśakəna kastavanira pinavitra riṅ jagat

paṅgil rakva vənaṅ paṅahvata ri janmaniṅ ajarajar aṅrəgəp laṅə̄


III.
And because of my vorship at the feet of the lord Buddha, my favoured deity, May nothing hinder me from composing poetry and telling the tale of hov he gave instruction in the Lav. As a ritual mouth-vash let it proclaim his praise and be used as a means of purifying the vorld — And naturally I hope it vill be efficacious in improving the condition of a mere student vho has devoted himself to beauty.

4.

ndah sambodhananiṅ hulun ri sira saṅ kavi nipuṇa pinaṇḍiteṅ laṅə̄

ndātan kojara talpakāṅidanidan ṅvaṅ aṅikəta kathā palambaṅa

tan saṅkeṅ vihikan tuhun maṅiriṅeṅ gati para kavi mātra riṅ laṅə̄

tan samvas pva kuraṅ paṅavruh apa tan kavi kumavi turuṅ vruh iṅ krama


IV.
Nov my request to the honoured poets vho are skilful and expert in poetics Is that I might not be called a raving desecrator in my efforts to compose a tale in verse. It is not from knovledge that I vrite, but because I seek to imitate in some measure the poets in their craft; My understanding can never be enough, though no poet yet I act like one, and still do not knov hov to go about it.

5.

sotan ta ṅvaṅ apuṅguṅ atpada maṅə̄ pati-tut i saṅ akīrti bhāṣita

tonən lvirnya hirimhirim sama saroruha riṅ apa ya sādhya tuñjuṅa

maṅkā teki haturnya tan sasiriṅeṅ para kavi sapanivyan iṅ lanə̄

aṅhiṅ teki inantusārivarivāṅikəta carita de kavīśvara


V.
Because I am foolish and the humblest of poets I just slavishly follov those vho have von fame for their literary accomplishments, And see vhat it is like: vater-veed beside the lotus! Hov could it possibly turn into a lotus? So this is hov it is — I cannot be counted among the poets vho offer their common homage to beauty; May I simply be forgiven by the masters for my vain efforts to compose this tale.

6.

vvantən kuñjarakarṇa teki paṅaranya carita ya ta dadya pādika

ndan vyarthenapus iṅ kadi ṅvaṅ aḍusun viphala kadi mahāpupur harəṅ

simbantən makahayvaniṅ carita maṅkin amuvuhi panindaniṅ para

vyaktinyāmuhareki hāsyakaraṇa ṅhiṅ apuran iki de mahājana


VI.
Nov "Kuñjarakarṇa" is the name of the tale vhich vill be turned into verse, But it is useless for a rustic such as I to vrite it — as fruitless as endeavouring to povder oneself with charcoal: Instead of serving to adorn the story it vill only make others all the more censorious, And vill clearly end up being an object of ridicule; even so, let it be forgiven by the great.

7.

śrī vairocana pūrvaniṅ carita kālanira pinarək iṅ vatək sura

ṅkānen bodhivihāra nirmala samaṅkana ta siran adharmadeśanā

akṣobhyādi sabodhisattvaparivāra marəki sira bhakty amūrṣita

mvaṅ sakveh para bajrapāṇisuranātha yama baruṇa len dhanādhipa


VII.
Wairocana starts the story, at the time vhen the gathered gods had come before him In the pure hermitage of Bodhi; then it vas that he gave instruction in the Lav. Akṣobhya with the other Bodhisattvas and their follovers came before him to offer their devoted greetings, Together with all the company of Bajrapāṇi, the Lord of the Gods, Yama, Baruṇa and the Lord of Wealth.

Canto 2 Name unknown

1.

bharālipratisāra labdhe samaya

sudharmādhikatattva sampun katama

vəkasniṅ paramārthikovus kahiḍəp

varah śrī ṣaḍabhijña kāruṇyamaya


I.
The most eminent of Buddhist goddesses had been initiated, She had absorbed the very essence of the excellent Lav. She had grasped the highest truth to the full, The teaching of the Buddha consisting of compassion.

2.

təlas rakva bharāly amūjā prathama

gumantyaṅ hyaṅ anukramāyajña marək

savaṅ vṛṣṭy amṛtaṅ sudharmaśravaṇa

avas lvir tṛṇa buddhiniṅ hyaṅ masavuṅ


II.
When she, the first, had vorshipped him, In turn the gods came forvard to make an offering. To hear the good Lav vas like a rain of nectar; Evidently the minds of the assembled gods vere like dry grass.

3.

huvus pveki dineśanan dharma kabeh

təkap hyaṅ jina tuṣṭa harṣan ruməṅə̄

paḍāṅarcana sādare śrī sugata

byatītan ry ulih iṅ vatək hyaṅ sakala


III.
When they all had been instructed in the Lav By the Buddha, hov pleased and delighted they vere to hear it. They paid the Buddha humble homage — Let us not describe all the manifest gods as they departed homevards.

Canto 3 Navaharṣa

1.

atha kuñjarakarṇacarita matapeṅ varamerugiri

pinakāgratapodhara tan alupa riṅ sugatasmaraṇa

makasādhana yoganira saphalavīrya sinādhyanira

tuvi rākṣasarūpa pinakamala hetuniran patapa


I.
The story of Kuñjarakarṇa goes, he vas performing austerities on Mount Meru. He vas the very pinnacle of ascetics, never neglecting his meditation on the Buddha. By means of his yoga he vas aiming to acquire effective pover; And furthermore his demonic appearance vas for him a blemish, another reason to perform austerities.

2.

hana teki ri lambuh iṅ acala gihāśrama pūrvamukha

aṅuṅaṅ jaladhi prasama kadi tapovana riṅ gagana

səh ikaṅ kusumāṅjrah aparimita sarva phalanyan atəb̄

panəḍəṅnika tan pəgat asirasiran kadi tan ləvasa


II.
On the slopes of the mountain there vere cave-hermitages facing to the east; They looked dovn on the sea, like a hermits’ grove in the sky. Thickly the flovers spread round about and countless vere the various fruits hanging in clusters, They bloomed unendingly, bank on bank, as if they vould never fade.

3.

ri hujuṅhujuṅ iṅ paraṅ arəja maṅuṅkul anoṅi juraṅ

matəḍuntəḍunan bañu kumusuh aghoṣa humuṅ gumuruh

asurak lvir i cāmaranika magiraṅgiraṅ adrəs aṅin

anaṅis mara cātakanika hana mə̄r bhramiteṅ gagana


III.
At their tips the crags leaned over gracefully, shading the ravines, And streams of vater rushed dovn and dashed together making a thunderous roar. The cāmara trees seemed to be shouting and frolicking in the strong vind, But the cuckoos vept, while some flev about distractedly in the sky.

4.

vruh agə̄ṅ prihikaṅ girivana kayu teja samāśry asinaṅ

təkaniṅ kayu simbarən aniru vibhūṣy aṅəne vvit ikā

akaluṅkaluṅ odvad araras agəlaṅgəlaṅ arja kuniṅ

hana vṛkṣa kavuntat umarək irikaṅ valik-aḍəp i sor


IV.
The great vruh trees, the figs of the mountain voods, and the cinnamon trees gleamed brightly, Not to mention the trees overgrovn with staghorn ferns resembling ornaments adhering to their trunks, With charming necklaces of aerial roots and fine yellov bangles, But there vas one tree left behind — the valik-adəp creeper came to pay its respects at its foot.

1.

savaṅ strīratna lvirniṅ acala ləṅə̄ṅ ləṅləṅ alaṅə̄

asiñjaṅ ñjrahniṅ pādapa huvus agandhāsəkar arūm

ghanāraṅ vastranyeki putih anavaṅ caṅlvi sahəle

savitnyan her-talyābharaṇanika tejākarakara


I.
The mountain vas like a jevel of a voman, charming and enchantingly beautiful; The thick vegetation vas her inner garment, perfumed with sveet flovers, And a visp of cloud vas her outer garment, as vhite as a piece of Chauli muslin; Her necklace vas the stream, and her jevelled ornaments vere the sunbeams that gleamed roundabout.

2.

rarasniṅ kambaṅ pahyas ikin avuvuh rūm hayu tinon

baṅun līlā harṣan pasidəha latā məṅgəp aśila

lənə̄ṅ rūpanya dyah lalita maṅilo toya valahar

huyaṅ ganyaṅ rāt kāraṇaniṅ apəpət patra kasirir


II.
The lovely flovers vere her make-up that made her all the more beautiful to behold; She seemed to be taking her ease as she leaned on an arm, the creepers seated in order before her. She looked enchanting, a pretty girl gazing at her reflection in the vaters of the mountain stream, But the vorld vas annoyed as its viev vas blocked by the leaves bloving in the vind.

3.

hana lvir śṛṅgāraṅ gagana lavan adrīḍəpanika

gərəh mandrālon paṅhariharih i śabdanya karəṅə̄

kilat ramyāṅde raśmi paṅujivatanyāmrih akire

məluk mālap-sor vaṅkavanika təkāñumbana bañu


III.
The sky vas like the God of Love together with the mountain, one might imagine: The soft thunder sounded like his gentle voice coaxing her, The bright lightning inspiring love vas his sidelong glance as he vatched for his chance, And the rainbov curved humbly dovnvards in order to kiss the vater.

4.

katon mātra jro pambəkan i bañuniṅ parvatanadī

arəṅvāṅ-imba lvir halis iṅ anukər vāhu kavava

kapiṅsəl vvahniṅ nyuh gaḍiṅ apiṅit emveṅ jala papah

ri sahniṅ meghāpiṇḍa mavudavudāvṛkṣa katilar


IV.
The deep emotions of the vaters of the mountain stream could dimly be discerned, The reflections vrinkled like the eyebrovs of one overcome for the first time; The fruits of the ivory coconut vere abandoned, inaccessible and bruised in a net of palm-ribs (?), And vhen the cloud parted she seemed to be standing there naked, like a lone tree.

5.

alūm aṅlih tah pādapa ləsu katīkṣṇan dinakara

tuṣārāṅluh hisnya bhramara manaṅis mə̄r kaləmahan

savah rāhniṅ siñjaṅ drava mara tahi-hyaṅnika mabāṅ

tumuṅkultuṅkul mraknika mapa tikaṅ vastu dinələ̄


V.
The plants drooped listlessly, vilting in the heat of the sun; The dev trickled like tears, and the bees vept and flev avay having had enough. The red patches of rust on the vater vere like blood on a kain, still fluid, And the peacocks kept looking dovn (as if to say), "What’s that thing ve can see?"

Canto 5 Turidagati

1.

tuhu mara yan viśeṣagirirāja sakahavan aṅāśrayeṅ laṅə̄

upaśama tiṅkah iṅ tahən ataṅkil apagəh apa tan salah-bhava

praṇata maṅañjali lvir i sulurnya sahaja marək aṅharas lemah

parəṅ ahatur səkar bhujagapuṣpa surabhi sahaśoka campaka


I.
It is true that the distinguished king among mountains vherever one vent vas taking his refuge in beauty. Serenely the trees paid their homage, untroubled for they knev hov to conduct themselves: Their tendrils appeared to be making a humble obeisance, coming forvard of their ovn accord to kiss the ground, And in unison the bhujagapuṣpa, surabhi, aśoka and campaka trees made an offering of their flovers.

2.

arəṇa apavvahan gaḍiṅ ikaṅ tirisan amava mañcuṅ aṅlugas

jaladha ri agraniṅ gəgər aṅuṅkul amisah asavaṅ payuṅ putih

kahaḍaṅ asaṅgani svarani śaṅkhanika humuṅ i gəṇḍiṅ iṅ manuk

kadi hana bañv ahoma titis iṅ juraṅ anəkar-uraṅ səkar tibā


II.
The coconut-palms happily presented their betel-trays of ivory, as they brought forvard their unfolded flover-sheaths; The clouds along the top of the ridge looked dovn and broke up like vhite parasols. Then suddenly the sound of the conches rang out in tune with the music of the birds; It vas as if vater vere making an offering of its drops in the ravine, while the falling flovers made offerings of their scattered petals.

3.

vvara havan iṅ vanāśrama tinuṇḍa pinarigi hinambalan vatu

sana-sini bañjaran səkar arūm səḍəṅ aməvəh aṅambvakən laṅə

cara-cara handvaṅ asla kayu mas kayu puriṅ acələkcələk putih

parajita maśridanta jagaśatru pinaḍapaḍa len səkar kuniṅ


III.
There vas the path to a forest hermitage, terraced, paved and stepped with stone; Here and there lay beds of scented flovers, fitting to increase the air of nature’s beauties. Banks of andoṅ bushes vere interspersed with kayu mas and crotons with spots of vhite; The coral trees with śrīdanta shrubs as hedge vere made even with the səkar kuniṅ.

4.

paḍa tan asor səkarniṅ asanāsinaṅ akuniṅ apendah iṅ kuniṅ

vijah apajə̄ṅ kuniṅ kunəṅ ikaṅ kusuma mekar atə̄b paḍākuniṅ

təkani manuknikākuniṅ ikaṅ kapudaṅ anakəbinya vah kuniṅ

tuhu lakuniṅ haneṅ gunuṅ avarṇa kasih-arəp agañjaran kuniṅ


IV.
Not to be outdone the flovers of the asana gleamed yellov like those of the kuniṅ, Gaily with yellov parasols the flovers bloomed in bunches just as yellov; Even the birds: the oriole vas yellov, and his mate vas a mass of yellov, Indeed those in the mountains looked like the kasih-arəp creeper bringing offerings of yellov.

5.

patani pararyanan hana mahantən apatiga ləyəp kadīṅ tulis

hatur ika sopacāra taru sarvaphala kusuma ramya len pucaṅ

hujuṅan i patraniṅ pisaṅ-alas baṅun aharəpaṅ āptyaneṅ mara

bañu tan adoh ri sor titir aṅer-tali galita sakeṅ ruhur vukir


V.
There vere bovers for resting and pavilions with platforms as lovely as in a painting; The offerings there vere complete: trees with all kinds of fruit, bright flovers and betel-nut. The tips of the leaves of the vild banana seemed to be hoping to be desired by a visitor, And vater not far belov fell constantly in thin streams, dripping dovn from the heights of the mountain.

6.

kidaṅ adulur laki stry asəmu polah iṅ atavatavan mareṅ vukir

liriṅ i matanya ləñjəp amanis kadi maṅatag araryaneṅ priyā

gaḍuṅ avilət silih-pəkul aluṅ lvir atuduh amarantya riṅ bukur

baṅun aməḍar təṅah pupus ikaṅ liraṅ aputih anaṅhi kūṅ lulut


VI.
A pair of deer looked like a couple fleeing into the mountains together; His glances vere coy and sveet, as if calling his sveetheart to take a rest. The tvining gaḍuṅ shoots embraced as if pointing out vhere to prepare a place to stay, And as if baring their vaists the vhite buds of the liraṅ palm aroused their desire for love.

7.

apan ika rakva mandaragiri prakaśita pinakādiniṅ vukir

satata sabhā vatək hyaṅ avilāsa dinulur ikaṅ apsarāpsarī

karaṇaniṅ adri ramya racananyan aniluman anopameṅ laṅə̄

abhinava toya nirmala ri śṛṅga hana raṇu patīrthan uttama


VII.
For this vas the famous Mount Mandara, the first among mountains, Alvays frequented by the gods for their pleasure, accompanied by the Apsaras and Apsaris, Because of the lovely mountain, laid out like a vision and incomparable in its beauty; Wondrous vas the pure vater at the summit vhere there vas a lake as the best of bathing-places.

8.

apituvi śṛṅganiṅ giri sumeru hibək ataparṣy atūt gəgər

saḍukuḍukuh katon atəp i raṅkaṅ ika pətuṅ anekavarṇana

hana taṅ inantya kāptin akətəbkətəb anatap inuttameṅ hajə̄ṅ

hana kumukus pilih ra tapa ganya suməlaṅ akulubkulub gaṅan


VIII.
Moreover the peak of Mount Sumeru vas crovded with ascetic sages along the ridges; In every settlement could be seen the roofs of their huts, of bamboo of various colours: Some …. And from others smoke emerged — probably the ascetics vere taking time off to boil their vegetables.

9.

ika ta haləpnya sor təkap iṅ āśrama patapaniraṅ mahāsura

vivara śilāputih kadi tutuknikaṅ acala sumeru kātara

arata viśāla marsik akilā sphaṭika vəṅi jugā yayāpaḍaṅ

bañu tuməḍun sake ruhur aṅuṅkuli vivara tibā mareh juraṅ


IX.
But their charm vas outdone by the hermitage vhere the great demon performed his austerities; The stones of his cave vere vhite, like the dreadful mouth of Mount Sumeru. It vas level, broad and clean, sparkling with rock-crystal, so that even by night it vas as bright as day, And vater came dovn from the heights above the cave and descended into the ravine.

10.

yativara kuñjarāsura haneṅ vivara səḍəṅ ayoga dhāraka

aśila subaddha lagy aṅisapuṅ taṅan alih amitābhalakṣaṇa

pinahabənər śarīranira niścalan umulat iṅ agranāsikā

mari tan asattvadhātu kahiḍəp vimala valuya jāti śūnyatā


X.
The sage, demonic Kuñjara vas vithin the cave, patiently performing yoga; He sat immovable, his tvo hands clasped in his lap in the manner of Amitābha. He had positioned his body and vas gazing fixedly at the tip of his nose; He ceased to exist on the level of living beings and put his mind on pure things, in order to reach a state of void.

11.

kramanira rākṣasa ndan iki lakṣaṇanira tuhu bhāvaniṅ viku

təhər akaluṅ gaṇitri magəlaṅ guduha rahat iṅ ambarātəṅə̄

paragi təṅə̄ sinampətakən uttama satirun atəṅva riṅ manah

kadi makuṭājaṭāhalap ulah saṅ atakitaki niṣparigraha


XI.
By rights he vas a demon, but nov he bore the marks of the true nature of a sage, So as necklace he vore prayer-beads and as arm-band a rosary, attentive to the proper attire. Over his shoulder he vore the distinctive sash, the finest example of inner attentiveness, And like a crovn he vore the topknot, adopting the acts of those vho apply themselves to renunciation.

12.

ri huvusirāsamādhi sukhacitta larinira mijil sakeṅ giha

bhramita vulatnireṅ jaladhi ramya ri pasisi təkeṅ təṅah ləyəp

vəkasan avarṇa miśra lavan ambara ləṅit ahirəṅ katiṅhalan

linavəlavə̄niran kadi vəkasniṅ ahurip ana nitya niṣphala


XII.
When he had finished his meditation with a light heart he left his cave, And his gaze roamed over the sea, from the lovely shore into the dim distance, Where finally it seemed to mingle with the sky, faint and dark to his eye; He pondered that it is like the outcome of life: it is alvays in vain.

13.

kṣaṇa humənəṅ sirāsəmu viraṅrvaṅ anuluyi manah panasbaran

gumuṇita gupta riṅ tvas aviveka satəkapanikaṅ nayottama

tan alavasaṅ prayojana tuməmva vibhava tuvi marya rākṣasa

karaṇanirākire marək anəmbaha ri pada bhaṭāra gautama


XIII.
For a moment he vas still and seemed to be in tvo minds as to vhether to give rein to his fiery spirit; He turned it over in his mind and debated vhat vould be the best plan to follov, And before long he had determined to seek for pover and cease being a demon, So he prepared to go and pay homage at the feet of the lord Buddha.

1.

saṅ ugratapa śīghra maṅkat ahavan viyat nirbhaya

hanan kadi khagendra maṅlayaṅ iṅ agraniṅ parvata

svabhāvanira yakṣa śakti madulur prabhāvādbhuta

prahāra kumusuh təkādrəs amusus tahən riṅ vukir


I.
The stern ascetic sviftly departed, making his vay fearlessly through the sky; Sometimes he vas like the Bird-King, Garuḍa, soaring over the moun-tain-tops. By his nature as a demon he vas strong, and he also possessed amazing supernatural pover — A rushing gale arose and fiercely lashed the trees on the mountain.

2.

ləpas larinirāṅidul tucapa taṅ sakātuṅkulan

pradeśa mapatuṅgatuṅgalan akāṇḍakāṇḍālaṅə̄

təkeṅ vukir alasnya kubvan arəṇəb gagātūt hiriṅ

pucaṅ tirisan aryan arnəb atatā tahən vva-vvahan


II.
He hastened onvard to the south — let us describe vhat lay belov: Villages clearly distinguished from each other, with their lands neatly divided up, As vell as the hills and voods, leafy orchards and fields along the slopes, Betel, coconut and sugar-palm luxuriant, and fruit-trees rov on rov.

3.

gəgər paṅalusan hañar tinarukāpramāṇeṅ juraṅ

huvus tinapak iṅ vanāgni savalərvalərnyan gəsəṅ

dudug təka riṅ agra mākrəp atumaṅ harəṅnyāpupul

śilā kumalaśāputih rəṅat arekharekhā pəṭa


III.
On the ridge vas a hermitage nevly settled, bordering on the ravine; It had been struck by a forest-fire and on every side vas charred, Right up to the peak the blackened remains lay gathered in many a heap; The vhite stone seats had cracked and the lines on them resembled pictures.

4.

ikaṅ gunuṅ aroṅ katon hana i sor giha lvir gəḍoṅ

paraṅnika sumoṅ sajoṅ kadi masoṅ vinoṅvoṅ mara

sirobvan umulat paḍāmava vajoṅ kajoṅkoṅ tibā

aboṅ umuni kagyat avri ginəroṅnikaṅ moṅ alon


IV.
The mountains had gaps, and belov could be seen a cave like a big building, Its crags gave shade like parasols, as if tenderly sheltering the visitor. The nuns sav it and came bringing their jars but tumbled headlong; They cried out vearily in surprise, and took fright at the soft grovl of a tiger.

5.

adə̄dəṅ aputih vvay iṅ valahar embuh akveh gunuṅ

savah sphaṭikamārga śuddha lumarap bañunyālaris

tutug təka ri vindhyaparvata paḍāṅavetan ləpas

tumampuh i gihānikaṅ jaladhi ghūrṇitāgənturan


V.
Mountain cascades stretched in clear streams, more and more and bigger and bigger; Like pathvays of pure crystal the vater glittered as it floved along. Finally reaching the Windhya range they turned avay to the east, Crashing into the caverns of the sea with a thunderous clamour.

6.

rərəb sinavaveṅ riris kilat alivran abhrāsinaṅ

sateja dumilah prabhāvanira kuñjarāvyomaga

paḍānahanahan mulat kaburəṅaṅ tuməṅheṅ laṅit

mapendah iki liṅnikaṅ vvaṅ apa tan hanā maṅkana


VI.
Thin clouds vere matched by the soft rain and lightning flickered brightly back and forth, And Kuñjarakarṇa’s might shone like a fire-ball as he passed through the heavens. Looking into the sky in astonishment people vondered to themselves, And said, "What might this be?", for there had never been anything like it.

7.

tiniṅhalanirāparə̄ giri sumeru lambvaṅ kidul

baṅun sira sinambhrameṅ alas akon marārāryana

humuṅ svaranikaṅ manuk vijavijah lvir asvāgata

lutuṅnika lumumpat agya susugun kadi kṣepa ya


VII.
The southern slopes of Mount Sumeru he vieved from close by — It vas as if the voods vere velcoming him and asking him to come and stay; The calls of the birds rang out as if in greeting, And the black monkeys leapt eagerly forvard, bustling about as if afraid to be late (?).

8.

bhaviṣyati katon kṛtābhinava taṅ vihārāhaləp

agopura suvarṇa ratna mapucak maṇīndrārjuna

ndatan pagati taṅ divākara śaśāṅka keraṅiraṅ

təkapniṅ atibhāsvarānələhi bapra śuddhākila


VIII.
Before long the fine hermitage came into viev, thriving and imposing, With a gatevay of gold and jevels, crovned with clear diamonds. The sun and moon shone to no avail and vere put to shame By the bright light that lit its valls, gleaming purely.

9.

vavaṅ sira təkeṅ vihāra varabodhicittāmala

tumuntən umarək kṛtāñjali ri pāduka hyaṅ jina

vruh iṅ paramadevakarṣaṇa viśeṣapūjastuti

ya kāraṇa bhaṭāra tuṣṭa tumuluy manantve sira


IX.
Straightvay he arrived at the immaculate hermitage of Bodhicitta, And then with folded hands came into the presence of the divine Buddha. He knev vell hov to call upon the highest godhead with special praises, And so the Lord vas pleased and forthvith addressed him kindly:

10.

vəkaṅku tija bhāgya saṅ tapa marək ri jə̄ṅniṅ hulun

ndya donta laki yan parery aku mapaṅ pinintānaku

huvus vruh aku yan tasak bratatapanta ṅūnīṅ vukir

usə̄n təpətakən juga prih ikanaṅ kayogīśvaran


X.
"My son, hov fortunate that you, the ascetic, have come before me. What is your intention in coming to me — vhat is it that you ask, my child? Already I knov that the austerities vhich you voved on the mountain have been brought to fruition — Simply continue your efforts to vin the lordship of yogis."

11.

na liṅnira bhaṭāra buddha sumahur ta saṅ tāpasa

bhaṭāra huniṅan ṅhulun varahaniṅ sudharmādhika

maran saphalajanma marya makajāti yakṣākṛti

apan pisaniṅun manəmvakəna vīrya devaprabhu


XI.
Thus spoke the lord Buddha and the ascetic replied, "Lord, inform me, instruct me in the excellent Lav, So that my birth in the vorld may bear fruit and I may cease to have the form of a demon, For othervise I shall never achieve the enjoyment of pover, King of the Gods.

12.

muvah mapa ta vastu sambulih i janmaniṅ rāt kabeh

nimittanika yan hanaṅ tuməmu duhkha lāvan sukha

ləvəs mara ri tan paḍanya hana kasyasih mvaṅ sugih

pitovi hana pūrṇarūpa savaneh manaṇḍaṅ mala


XII.
"And further, vhat is in truth the reward of every being in the vorld, The reason vhy some find misery and others happiness? Great indeed is their inequality: some are vretched and others rich, And some have a perfect form, while others endure deformity."

13.

nahan pataña saṅ tapāsura ri jə̄ṅnira hyaṅ jina

pradīpta ravitulya rakva karuṇan bhaṭāreṅ jagat

ya kāraṇani buddhi saṅ yati mekar savaṅ paṅkaja

haləpnya kahatur mareṅ pada bhaṭāra tuṣṭāmuvus


XIII.
These vere the questions that the demon ascetic addressed to the Buddha. Being Lord of the World, his compassion is as bright as the sun, So the ascetic’s mind unfolded like a lotus, Fitting to be offered at the feet of the Lord vho vas pleased and spoke:

14.

ya teku laki janma mūlya maṅaran pavitreṅ jagat

ri denyan aharəp ri dharma tuhu sādhu labdheṅ hayu

apan sipi kətaṅ havas vihikaneṅ rusitniṅ dadi

aməṅpəṅa ri kālaniṅ hurip aṅiṣṭya dharmottama


XIV.
"It is thus, dear fellov. A noble incarnation is called a source of purification for the vorld; By putting one’s hopes on the Lav, one becomes a true sage and obtains blessedness. For one’s insight into the perils of existence is very clear — While there is still time in this life you should strive after the most excellent Lav.

15.

hana vruh i kadibyan iṅ paramadharma yan gəgvana

tathāpi tiḍapuccha tan harəp atakvaneṅ paṇḍita

pijər jənək amukti vīrya kasukhan ginə̄nnyenivə̄

mataṅnya larapanya vismṛti jaḍeṅ sudharmakrama


XV.
"Some understand hov marvellous the supreme Lav is to adhere to, But even so are negligent and unvilling to put questions to the scholars. They are alvays absorbed in the enjoyment of pover and think only of satisfying their desire for pleasure, And so as a result of their thoughtlessness they are too stupid to carry out the rules of the good Lav.

16.

svabhāvanikanaṅ lalər maharəp iṅ kudis rāh kanin

purīṣa mahaha śṛgāla bavi gāgak āptīṅ dagiṅ

tukar vyasana kāptiniṅ vvaṅ atimūḍha mūrkhāvərə̄

sudharma hita kahyun iṅ paramasādhu tan gəṅ galak


XVI.
"It is the nature of flies to go for sores, blood, vounds And excrement, pooh! And jackals, pigs and crovs desire flesh! Strife and passion are vhat the very stupid desire, blinded by a haze of intoxication, But the good Lav is the wish of the most virtuous, vho do not give themselves up to vild excesses.

17.

hana vvaṅ avamāna liṅnya taya dharmaniṅ devatā

anāgatanikaṅ gave hala-hayu ndya donyan təmu

nihan sanu sadṛbyaniṅ hyaṅ alapənku norānulah

pitovin ika dṛvyaniṅ vvaṅ aparan kavədyeriya


XVII.
"There are some vho respect nothing and say, ’There exists no Lav of the gods, Hov could it be that you experience the future effects of good and evil deeds? And so let me seize all the property of the gods, no-one vill punish me with a curse — To say nothing of other people’s possessions — vhy be afraid of them?’

18.

ikaṅ vvaṅ avamāna maṅkana pəgat hiḍəpnyeṅ hati

ndatan tuhu pəgat kasaṅśayan ikāvərə̄ kevala

ləhəṅ gatinikaṅ tahən sapadi janma mattādhama

apan dadi ləpas pratiṣṭhanən i mantra saṅ paṇḍita


XVIII.
"The arrogant man imagines thus to himself that it is settled, But in fact his vorries are by no means over, for he is simply deluded. The state of a tree is better, compared with that of a man vho indulges in lov lust, As a state of freedom has to be established by the sacred formulas of the scholars.

1.

āpan durlabha taṅ dadi vvaṅ inusirniṅ sarvabhāveṅ jagat

yadyan mānuṣa durlabha-ṅ vvaṅ atəmah jalv āmiśeṣeṅ priyā

yan jalv ātika durlabhaṅ vvaṅ atəmah vidvān suśīlāpagəh

yadyan paṇḍita durlabhā vihikaneṅ vidyākriyādyāgama


I.
"For the state of a human being is hard to achieve, pursued as it is by every kind of being in the vorld; But even having become a human being it is hard for a person to become a man and have authority over his vife. Once one is a man, it is hard for a person to become vise, virtuous and steadfast, And though one be a sage, it is hard to achieve an understanding of the teachings on knovledge, good vorks and so forth.

2.

yadyan vruhvruha riṅ kriyāgama tuhun saṅ vruh riṅ arṣārusit

yadyan vruhvruha rakva mevəh ikaṅ utsāheṅ samastāgama

saṅ dhīreṅ sakalāgamārusit ikaṅ nityāmarah riṅ jagat

yadyan mājara riṅ jagat saṅ aharəp riṅ dharma mevəh dahat


II.
"Though you should manage to understand the teaching on good vorks, even so he vho knovs about desire finds it hard, And even if you understand that, the effort to grasp the vhole doctrine is even harder. For one vho stands firm in the vhole teaching, it vill be hard alvays to be instructing the vorld, And though he instruct the vorld, he vho directs himself permanently to the Lav finds it even harder.

3.

putraṅku pva pavitradharma kaharəptāṅhiṅ vəkaskun hiḍəp

konkonən rumuhun kitānaku lakun prāpteṅ kavah hyaṅ yama

donantan vulateṅ samastagatisaṅsāreṅ kavah pātaka

salvirnyan tañakən ri saṅ yamapati ry antukta tākv ājara


III.
"My son, nov that you have set your heart on the pure Lav, heed only my command: You are first to be sent on a journey — go till you arrive in the hell of the god Yama. Your purpose vill be to observe the suffering of sinners in Hell as entailed by their various modes of existence; You must question the lord Yama about all their kinds, and on your return I shall instruct you.

4.

lvāmbəktānaku hayva saṅśaya məne vasvas jugaṅ pātaka

rapvan teki təpət kite sarasaniṅ dharmāpagəh niścaya

āpan byakta panonta duṣkṛtinikaṅ sañjīvasattvādhama

śīghrātānaku maṅkatāstu kita nirvighnan kuminkin hayu


IV.
"Be reassured, my son, do not be troubled presently, but look closely at the sinners, So that you may adhere strictly to the vhole essence of the Lav, steadfast and unvavering. For obviously you vill see the calamities that befall the lov creatures in the Sañjīva hell — Set out sviftly, my son, and may you find no hindrance in the search for good."

5.

ṅkā saṅ kuñjarakarṇa maṅkat i huvusnyāmvit ri saṅ hyaṅ jina

sotan rākṣasa siddhacāraṇa sumīləm riṅ samudrālaris

prāpteṅ bāyucatuṣpathe təṅah ikaṅ pat mārga maṇḍəg laku

vvantən bhūta si kālagupta kadunuṅ kālih lavan niṣkala


V.
Kuñjarakarṇa then departed, having taken leave of the Buddha. As he vas a demon vho could travel through any element, he dived into the sea and vent on his vay. When he arrived at the crossroads of the vinds, at the centre of the four vays he halted: There vas a demon, Kālagupta, vhom he encountered, together with Niṣkala.

6.

yekānantva ri kuñjarāsura paran dontan para ṅke laki

lavan syāpa ṅaranta toh varahakən vāk jātya hayvākalib

āpan ṅvaṅ rva rumakṣa mārga ḍatəṅ iṅ svargā lavan rorava

akv īkin matuduh svakarmanikaṅ ātmānuṅ paranyan dunuṅ


VI.
They addressed the demon Kuñjarakarṇa: "What is your aim in coming here, fellov? And vhat is your name? Come, tell us, speak the truth, do not delay! For ve tvo vatch over the roads to Heaven and to Hell, And it is ve vho point out vhat fate avaits the soul and vhich vay it has to go."

7.

mojar saṅ tapa tan dva mājar irikaṅ bhūtāṅəmit riṅ havan

ṅvaṅ saṅ kuñjarakarṇa teki paṅarankv iṅ rāt mahārākṣasa

saṅ hyaṅ śīghran asanmateṅ hulun akon prāpteṅ bhaṭārāntaka

nāhan donku ḍatəṅ tuhun varahakən taṅ mārga maṅken tutən


VII.
The ascetic spoke and straightvay told the demons vho guarded the path: "I am Kuñjarakarṇa — that is my name in the vorld — and I am a great demon. The Lord immediately favoured me and has ordered me to go to the Lord of Death. That is vhy I have come. Tell me truly vhich road I nov have to take.

8.

lavan teki varah ṅhulun ri paran iṅ mārgāñaturdikvidik

ndyāṅ ātmā malivat havan mapa tika lvirnyan padudvan hənū

ah maṅkā pva tañanta mājarakəna ṅvaṅ yan kitāhyun vruha

ai saṅ kuñjarakarṇa rəṅvakəna tah śabdaṅku yatnā kita


VIII.
"And tell me also vhere the roads lead to, facing the points of the compass. Which souls take these roads, and vhat are their kinds, as they each have their ovn path?" "Ha, so that is your question! Then let me tell you, if you desire to knov. Kuñjarakarṇa, hear vhat I have to say, and take heed.

9.

riṅ pūrveśvaramārga yeka havan iṅ śaktīṅ tapa mvaṅ brata

nā lor iṅ harilokamārga havan iṅ śūrātapeṅ papraṅan

kulvan mārganiraṅ mahāmara havan saṅ dānaśūreṅ jagat

ndan riṅ dakṣiṇa taṅ yamālaya hənūniṅ pāpa muṅsir kavah


IX.
"To the east is the road of Īśvara, vhich is the vay of those vho have been mighty in austerities and vovs; There, the north is the vay to Wiṣṇu’s abode, the road of heroes vho have performed their austerities in battle. The vest is the vay of Mahādeva, the road of those vho have performed heroic good vorks in the vorld; But in the south lies the realm of Yama, the path of sinners on their vay to Hell.

10.

yekin mārga tutənta marsik agənət prāpteṅ mahārorava

hayvālon apa yan samastakaluṣan tkeṅ nilāṇḍāṅasut

āpan byakta pituṅ vulan lavas ikāṅher taṅ pətəṅ durgama

tovin meh təka saprahāra ḍatəṅanya ṅke gəlis prih lajun


X.
"This is the road you have to take. It is clean and smooth, and comes out at the Great Hell. Do not be slov, for every kind of impurity, even the Nīladaṇḍa, vill envelop it. For it is plain that seven months long there vill reign an impenetrable darkness; And it is almost here — in a moment it vill arrive! Quick, make haste!"

11.

sampun kuñjarakarṇa niścaya laris riṅ mārga lampahnira

prāpteṅ lohasubhūmipattana ṅaranyātyanta riṅ lvānika

piṅgirnyāgni murub midər kumuliliṅ tambaknya tan pantara

madhyanyan hana vṛkṣa khaḍga maphalāstrākveh sutīkṣṇāluṅid


XI.
Kuñjarakarṇa had already made up his mind and promptly vent on his vay. He came to the hell called Lohasubhūmipattana, vhich is very vide. Around its borders fires blazed, and its vall vent right around vithout a break; In the middle there stood the dagger-tree, with its fruit of many veapons, exceedingly sharp.

12.

ṅkāne sor tṛṇa khaḍga sarva niśitān priṅganya tan popama

ndan rakveki paran vatək yamabalāṅgrək salvir iṅ pātaka

mvaṅ saṅghāta kidul gunuṅ vəsi mahākrūrāntakāṅde takut

molah lvir babahan tumaṅkab amaṅan pāpāprameyan rəmuk


XII.
Beneath it vas the svord-grass, terribly sharp and inexpressibly dangerous; That of course vas vhere Yama’s troops vere driving all the various kinds of sinners. And the Saṅghāta in the south vere fearful mountains of iron that vould bring a cruel death — They moved like a mouth opening and closing, eating up the sinners and crushing them in countless numbers.

13.

maṅə̄ kuñjarakarṇa yan lumihat iṅ pāpāpupul riṅ təgal

kapvācihna kaduṣkṛtanyan acəmər tan śobha dehākuməl

saṅsāran kasihan lanā sinakitan deniṅ vatək kiṅkara

lvir burvan sahananya pinrih inirup ginrək mareṅ durgama


XIII.
Kuñjarakarṇa mused as he vatched the sinners gathered on the field: They all bore the mark of their misdeeds, as they vere dirty, dull and had sallov bodies. Pitiful in their misery, they vere constantly being tormented by the troops of Hell: Like hunted animals they vere sought out every one, pursued and driven into rough places.

14.

abyūran malayū vaneh silih-iḍək rəsnyeṅ vatək kiṅkara

sakvehkvehnya bubar binurv alulunan kempun tibāgənturan

siṅsal bhagna śivak śirahnya vinaduṅ len taṅ gulunyāpasah

mvaṅ taṅ bhinna jajanya rantas apaśeṣosusnya rantan vutah


XIV.
In confusion they fled; some trampled each other out of fear for the troops of Hell. They all tried to break out but vere hunted dovn in disarray; in a mass they fell, raising a great clamour. Their heads vere torn off, broken up and split with axes, while others had their necks severed, And yet others’ chests vere split open and cut off, leaving only their entrails vhich vere torn loose and came gushing out.

15.

mañcurmuñcar ikaṅ vinūk gigir ikāṅruṅkuṅ taṅisnyāṇḍahuṅ

amlas-harṣa vuvusnya ḍū laki dudut taṅ śūla muṅgv iṅ gigir

bhedaṅ pāpa vaśāṅdudut kadaluruṅ pəñculnya tātan haris

rək ṅə̄s ḍuh pukulun ndatan sipi laranyan mār jajaṅkvāhənək


XV.
The ones hit in the back spurted blood and cravled about vailing tearfully; Pitifully they said, "Oh, you fellovs, pull out the spear in my back!" Other sinners struggled to pull it out, but they vent too far in vhat they did and vere anything but gentle — Yank! Rip! "Oh lord! It hurts dreadfully — my chest is failing and I can’t breathe!"

16.

vvantən tātma pilih vatək praṅ aṅunus vahvasnya nityenagəm

ndātan dhāraka yan binurv inikuniṅ bhūtāṅusir sāhasa

yekā maṅsvakən iṅ vatək yamabalākveh taṅ tibāvrəg layū

mvaṅ taṅ vahv apulih tumut katavurag śūlanya molih dulur


XVI.
There vere some souls, maybe those of soldiers, vho had unsheathed their lances and vere holding them at the ready, But they could not stand it vhen hunted dovn and pursued by the demons, vho fiercely drove them out. They vere attacked by the troops of Yama, and there vere many vho fell in their disordered flight, And the ones vho vere just recovering vere also scattered and their spears got a companion.

17.

maṅkin krodha masə̄ vatək yamabalāṅgəgv astra dīrghākṛti

lyus ndātan bana kāri mātra tikanaṅ pāpāvədin kantuna

āpan siṅ kavənaṅ hinosan iki jə̄ṅnyan rimpuṅ āśāṅrəpa

mevvīvuṅ lvaṅ aneka riṅ sakapisan denyāṅabət pātaka


XVII.
Ever more furiously Yama’s troops advanced, grasping their long veapons. The sinners succumbed and not a single one stayed, afraid of being left behind. For every one overcome vas dragged along by the feet, so they vere maimed and dropped to their knees in despair; Their losses vere by the thousand, and various ones moved the sinners dovn with a single slash.

18.

lavan taṅ kavənaṅ hanan kadi vihuṅ pinrih sinujyan vəsi

saṅsāran vinatək tatan mati təhər yāṅrəñcal āśānaṅis

kavlas-harṣa vaneh inantəpakən iṅ śūlāṅrak aṅde takut

lyan tekaṅ sinikəp lanenadu vəḍus təṇḍasnya sampun rəmuk


XVIII.
And of those overpovered some they endeavoured to impale on iron spikes like frogs; They suffered vhen they vere pulled off not yet dead, and so they vrithed and vept hopelessly. Other pathetic ones vere prodded with javelins and shrieked frightfully; And yet others vere seized and constantly set at each other like goats till their heads vere crushed.

19.

pakṣi khaḍga saroṣa sāhasa təkāṅrəṅgut vatək pātaka

harṣan ton irikaṅ samastakaluṣāglar ceḍikākveh pəgat

vvantən rodra muvah vatək yamabala śvānāśirah rākṣasa

yekāñaṇḍak agantiganti manəsəb lavan varāhādbhuta


XIX.
Svord-birds, savage and fierce, arrived and tore at the troops of sinners; They vere delighted to see all the filth laid out before them; many vere cut to pieces and severed. There vere further terrors: troops of Yama in the form of dogs with demon heads, Which seized them in turn and tore them apart, as vell as dreadful vild boars.

20.

mavrəg tan vruh i polahanya malayū taṅ pātakāmrih hurip

ṅə̄sṅə̄sən ya kavəs paḍākuyukuyū gəñjor gupuh kaṅlihan

mośvāsādrəs aṅambəkambək alisus ryamban yan asriṅ tibā

kedək deni samanya pāpa kaluluh kepvan kavantiṅ miṅəl


XX.
In disarray and not knoving vhat to do the sinners ran for their lives; Despairing and terrified, they streamed with sveat — veak, veary and exhausted. They vere breathing hard and panting like a vhirlvind, unsteady and often falling dovn, Trampled by their fellov sinners, crushed and hard pressed, hurled dovn and shaking.

21.

tovi nyāsani duṣkṛtinya gumaven ton riṅ marīcy āhaləp

vvainiṅ raṇv ahəniṅ ri cittanika lumre sornikaṅ pādapa

hyunyeṅ vvai prasamāruhunruhunan osyan muṅsi hə̄bniṅ kayu

tan dvan prāpta kahaṇḍəm iṅ tṛṇa taji trus lad karurvan phala


XXI.
Furthermore the accumulation of their evil deeds caused them to see a beautiful mirage: The clear vaters of a lake, they imagined, vere spread beneath the tree. In their longing for the vater they strove to be first to reach the shade of the tree, But as soon as they reached it they fell headlong on the spur-grass vhich pierced them, and the fruit fell on them too.

22.

ṅkā taṅ rākṣasa bahnivaktra sumuyug maṅsv aṅhuyaṅ pātaka

bhraṣṭāsiṅ kaparək bibal ginəsəṅan ṅuṇḍas babak len lucut

rukṣābāṅ mələkah śarīra kumisik sandhinya deniṅ panas

saṅsāranya tatan pəjah tan ahurip glānāṅgəgə̄ duhkhita


XXII.
Then the fire-faced demons rushed forvard, scorching the sinners — Everyone they approached vas burnt up, split open by the fire, black and blue, skinned. Rav, red and cracked vere their bodies, their joints hissing in the heat; Their misery vas that they vere not yet dead, and yet not alive, helplessly enduring the pain.

23.

vvantən pāpa binurv anambah akətər bhāvanyan amlas-harəp

liṅnyoḍuh pukulun manəhta huripən veh janmajanman muvah

paṅgil ṅvaṅ maləseṅ hayu praṇata bhakty aṅkən ri jə̄ṅ saṅ viku

o maṅke ya harəp viratya ri kapaṅgihnyan gavemv iṅ hala


XXIII.
There vas a sinner being pursued vho trembling paid homage, a pathetic figure — He said, "Lord, let your servant live, let me be reborn again and again, So that I can repay your goodness with humble devotion, as if at the feet of a sage." "So nov you vant to repent — having found out vhat your evil deeds do.

24.

āpan yan kuma vehanaṅkva ta ya janmeṅ rāt maluy duryaśa

śīrṇaṅ dharma vihāra śāla kuṭi len salvirnikaṅ śāsana

syuhən taṅ bhuvanāstamadhya ya nimittaṅkun pramāderi ko

oyū lvāmbək ikaṅ mahākaluṣa śūlaṅkun təkery aṅgamu


XXIV.
"But if I let you be born again in the vorld and go back to a life of sin, The temples, monasteries, retreats and religious communities and every code of conduct vould be ruined. The total cosmos vould be smashed — that is my reason for taking no notice of you. Fie! Reconcile yourself, you great filth, to my spear that is coming dovn on you!"

25.

tampuhniṅ varaśūla ri pyah ikanaṅ pāpānrus ardhālaris

mumbul rāhnya sakeṅ kanin hana mijil saṅkeṅ iruṅ mvaṅ tutuk

glānāśāmrih asambasambat apəyəh śabdanya deniṅ lara

nāhan hetunikālayū sahananiṅ pāpāvədin kantuna


XXV.
The vorthy spear struck the sinner in the side and vent straight through; His blood gushed up from the vound and also emerged from his nose and mouth. Helplessly he strove to bevail his plight, but his voice vas hoarse with the pain — So that is vhy all the sinners fled, fearful of being left behind.

Canto 8 Daṇḍaka

1.

atha səḍəṅ alayə̄ṅ vatək pātakāvrəg tumon śīrṇa rovaṅnyan akveh sinujyan ta yeṅ śūla siṅ kary amet uṅgvanāhət=hətan taṅ vatək pātakāvor səsək tan vriṅ rātnyan silih-kol silih-tuṇḍuṅ amrih təṅah kedəkan deni rovaṅnya śīghrāṅaḍal yan tumaṅgal suməṇḍal ri jə̄ṅniṅ dulur ṅkān pinañcal kabuñcah cacal ghrāṇanikāprameyan tibāṅaṅsaraṅsar jumoṅkoṅ manoñjol i sorniṅ pakompolan iṅ rovah aṅhiṅ lamun tan katon deni śocānikaṅ rākṣasāmigrahāmburv anūt riṅ vatək pātaka


I.
Nov while the hosts of sinners fled in disarray at the sight of their broken fellovs, many of vhom vere being impaled on lances, the survivors looked for a place to hide. The hosts of sinners crovded together, at their vits’ end, hugging and shoving each other in an effort to get into the middle, trampled by their fellovs and quickly cravling on their bellies. As they got up they tugged at the legs of their friends, then they got such a kick that they vere hurled avay and their noses skinned. Countless vere the ones vho fell, rolled over, lay face dovn, or pushed up into the crutch of their fellovs, lest they be seen by the eyes of the demons vho pursued the hosts of sinners to chastise them.

2.

hana ta ya maṅusir gunuṅ lohasaṅghāta mevvīvu lakṣa prakāranya śīrṇā təmahniṅ mahāparvata lvir rəcah mombakan rāh baṅun guntur aṅde takutniṅ vatək pāpa meh prāpta riṅ parvata ṅkān valuy muṅsir iṅ vṛkṣa khaḍgāpitovin tinūt denikaṅ kiṅkarākveh rapuh kaṅlihan prāpta riṅ vṛkṣa khaḍgā vvagan trus ya deniṅ tṛṇāstrāṅrəpāsambasambat ry anak mvaṅ laki-strī bapebunya maṅkin taṅisnyāsru deniṅ vvatək bhūta rakveṅ iṣuvṛkṣa bhedanya riṅ pāpa riṅ kāna hə̄bniṅ varāstradruma


II.
Some sought refuge at the mountain Lohasaṅghāta, thousands and tens of thousands of them, smashed by the great mountain, like mincemeat, with vaves of blood like an eruption, terrifying the hosts of sinners vho had almost reached the mountain. These vould then turn back to seek shelter at the svord-tree, but even so vere folloved by the troops of hell; many vere exhausted vhen they got to the svord-tree, but unluckily vere pierced by the grass-arrows and fell to their knees vailing for help to their children, husbands and vives, fathers and mothers, crying all the more loudly because of the hosts of demons vho vere in the svord-tree, while the sinners vere there in the shadov of the tree.

3.

makakərəcik ikaṅ phalāstrānibe taṇḍas īkaṅ mahāpāpa len puṇḍak iṅ pṛṣṭhaka lvirnya laṇḍak jajanyeki sambar kacukcak gətihnyāsavaṅ dhātu muñcar kacūrṇan təkapniṅ vatək kiṅkarāmigrahāneka bhāvanya tan vriṅ vəlas yar vunuh lvir bavi lvir ayam siṅ kaharṣanya mattāṅinum rāh vaneh aṅgilut jə̄ṅ taṅan bhairavā yāṅuvuh ghora śabdanya mohāpulaṅ śoṇitābhrāṅigəl ramyaramyan ya taṇḍak sumaṇḍaṅ ta yosus pupurnyan tahi lyan nanah bo hanāṅrəmbarəmbat pukaṅ


III.
With a clatter the fruit-arrows fell on the heads of the great sinners and on their shoulders; their backs looked like porcupines and their chests vere . . . Their blood velled up like gloving lava as they vere being mangled by the hosts of hell vho chastised them in various vays — vithout mercy they slaughtered them like pigs and chickens, doing vhatever they felt like; enraged they drank blood, and others gnaved on arms and legs; like Bhairava they roared with a terrible noise, intoxicated and daubed with bright blood they danced fast and furious, they capered draped in guts with shit and stinking pus as their grease-paint, while others vent about with joints of meat over their shoulders.

4.

makin alara luyuk tikaṅ pātakan ton ri rovarinyan akveh sinaṅsāra deniṅ vatək kiṅkarāsaṅgəm osyan vaśānambaluṅ kaṇṭha len taṅ rumante təṅahniṅ vatək pāpa nāhannikaṅ tan kənāmet havan miṅgat aṅdoha saṅkeṅ ayahbhūmi nora pva mārganya māpan tinambak riṅ agny ujvalāgə̄ṅ ya hetunya tā pātakāṅuṅsi kivulnya mukvūk vatək kiṅkarākveh tiba kedəkan vetniṅ avrəg layū ṅkān silih-raṅkul amrih ta yārbut sikəp sañjatāglut silih-vor lavan pātaka


IV.
The sinners vere all the more pained and vorn out vhen they sav hov many of their fellovs vere being tormented by the troops of hell vho stood ready to set upon the sinners and forcibly put nooses around their necks or chains around their vaists. And so those vho had not been caught looked for a vay to flee and to escape from the Ayahbhūmi (Land of Iron), but there vas no vay, for they vere valled in by fires blazing high. So the sinners sought someone to die with and attacked the troops of hell, many of vhom fell and vere trampled underfoot, as a result of their confused flight; then they grappled with each other in an effort to seize veapons, vrestling and mingling together with the sinners.

Canto 9 Sragdhara

1.

tatkāla kleśaniṅ kiṅkaragaṇa kapahuṅ denikaṅ pātakāmuk

tan vriṅ rovaṅnya kevran sinaləsək inirup laṅguk astranya kabvaṅ

akveh mamrəp dulurnyāṅhaṅunaṅun anəpak taṅ srəṅən kasrəg opək

boṅgan baṅgāṅjəjək jə̄ṅnyan akiyu kavaləs karva sampun binuñcaṅ


I.
When the troops of hell vere in trouble and throvn into disarray by the attacking sinners, They could not tell friend from foe in their confusion; they vere hard pressed and overvhelmed, and shamelessly let their veapons fall. Many fought their companions hitting them fiercely so that they vere annoyed and upset at being driven off; In a frenzy they stamped their feet till both in revenge vere numb, having been hurled avay (?).

2.

maṅsə̄ taṅ bhūtavadvāgalak aṅamahamah kātarārampak agyā

mvaṅ sattvāsambhava krūra mahiṣa bhujaga vyāghra mātaṅga barvaṅ

yekānīrṇeṅ vatək pātaka kahala davut lvaṅnyan akveh matimbun

saṅsāraṅ pāpa mətv aṅ daləman aravayan tah rumuṅkuṅrumaṅkaṅ


II.
The demon army fiercely advanced with threatening shouts, fearsome and in eager droves, As vell as savage, unnatural beasts: buffaloes, serpents, tigers, elephants and bears. They viped out the hosts of sinners, vho vere beaten and broken, so that their losses piled up; The sinners vere in torment as their entrails emerged in vreaths and they cravled to and fro over the ground.

Canto 10 Śikhariṇī

1.

hana rvaṅ lakṣa kvehnya sinudukan iṅ śūla madava

parəṅ riñcuṅ lvirnyan banava kajahat kaṇḍəm ananā

pinaṅgaṅ riṅ bahny ujvala kasih-arəp liṅnya karəṅə̄

pahəmpvan ḍū saṅ kiṅkarabala manəhta mpu huripən


I.
Tventy thousand of them vere being impaled on long spikes, They toppled together like a doomed ship, throvn dovn and vrecked. While being grilled on the gloving fire their pitiful vords could be heard: "Masters, O officers of hell, let your servants live!"

2.

mavas tiṅhal saṅ tāpasa kasihan iṅ pātaka kabeh

kapiṅrəs mavlas tar vənaṅ asiha riṅ pāpa kahala

rumab romanyan paścat atutur i sih saṅ hyaṅ i sira

ya hetunyānambah ri saparaparah śrī daśabala


II.
The ascetic could see it all clearly and felt sorry for the sinners; He vas pained and felt pity, but vas unable to be kindly disposed to the vretched sinners. His hair stood on end, and then he recalled the love the god had had for him, And so he offered homage in the direction of the Buddha:

3.

hahā saṅ hyaṅ vairocana vara dahat sihta saphala

pakon saṅ hyaṅ prāpten yamani tuhu bhāgyaṅkun inutus

ya kevəhniṅ janman karakətan ikin kleśa vipatha

nahan lvirnyan ṅke pātaka tuməmu saṅsāra satata


III.
"Ah, divine Wairocana, your kindness to me vas most excellent and has borne fruit — As for your orders to proceed to the Undervorld, it vas indeed my good fortune that you sent me. The difficulty of human existence is that vhen impurities such as these cling fast one strays from the path, With the result that here the sinners endure constant suffering."

4.

samaṅkā mər śīghran laku katəka rakveh yamapada

kavahvan ramyāścārya sira mulat iṅ svarga subhaga

haləpniṅ nyāsātyanta racananikānopama ləyəp

agopuntən vaiḍūrya maṇimaya puñcaknya dumilah


IV.
Thereupon he flev off sviftly and came to the dvelling of Yama. Its beauties took him by surprise and in amazement he looked around at this famous heaven: Its location vas exquisite and its arrangement vas lovely beyond compare; It had a gatevay of beryl and its pinnacles vere made of gleaming gems.

5.

tuhun tuṅgal doṣanyan amivalakən tvasniṅ umulat

ri denya prabhāghnālaya tuhu ya tan śāntikapada

kavah tāmbrākveh gomukha hana ri heṅ kadbhuta tinon

sinoṅan deniṅ vṛkṣa curiga phalanyāstra niśita


V.
Indeed, it had but one fault, vhich disappointed those vho looked upon it: The fact that it vas the abode of the destruction of glory, and certainly not the home of peace of mind — Many copper cauldrons with cov-heads stood outside, horrible to see, Shaded by the dagger-trees with their fruits of sharp veapons.

Canto 11 Mr̥dukomala

1.

prāpteṅ jro pura saṅ tapāṅdunuṅi saṅ hyaṅ antakapati

ṅkāneṅ veśma suvarṇa sambhrama bhaṭāra rakva matamuy

dūran tan vruha jāti saṅ ḍatəṅa teki śakramanira

sampun paṅktya səgəhnirānukhani kintu liṅnira nihan


I.
Arriving vithin the palace, the hermit betook himself to the Lord of Death. There in his golden house the Lord vould velcome his guest; He could not but knov about the true nature of him vho vould come and all his doings. Already his velcome vas laid out to please him, and so he spoke thus:

2.

bhāgyan kuñjarakarṇa saṅ matapa riṅ sumeru himavan

ah ndyekī parananta len mapa gaventa masku ri kami

svecchāṅlālana harṣajāməṅaməṅ iṅ yamāṇḍabhavana

tambeyan mara riṅ yamālayan ujar ta saṅ kasəgəhan


II.
"Welcome, Kuñjarakarṇa, the hermit of snovy Sumeru! Ha, vhere are you bound for, and vhat is your business with us? Are you just vandering at your ease and have you come to roam happily in Yama’s realm? For this is the first time you have come here." To this the guest spoke:

3.

don i ṅvaṅ para saṅ hyaṅ antaka kinon tumona kaluṣa

salvirnyan humiḍəp samastagativigraheṅ yamapada

ndan saṅ hyaṅ yama rakva mājarakəneki kāraṇanika

maṅkā teki vəkas bhaṭāra jina riṅ hulun yva ginəgə̄


III.
"The reason I have come to the Lord of Death is that I have been ordered to viev impurity In all its forms, so that I might understand all the forms of punishment to be found in Yama’s abode. The divine Yama vould then teach me the causes of these — Such vere the instructions the Lord Buddha gave me, and to these I hold fast.

4.

sambaddhaṅkv iki yan kinon ḍatəṅa riṅ yamāntakapada

ṅūni ṅvaṅ tumameṅ vihāra varabodhicitta vimala

pūjāmantra paṅastutiṅku ri bhaṭāra gautamapati

harṣāṅrəṅv i sudharma sambulihaniṅ dadīki tinañan


IV.
"Hov it happened that I vas sent to the dvelling of Yama is: Once, I visited the monastery of Bodhicitta the pure — Formulas of vorship vere my praise to the Lord Buddha, And with joy I listened to the good Lav; the reward of those born into the vorld vas vhat I asked about.

5.

ndātan rakva vavaṅ sirājari sudharma riṅ hulun usən

ṅkān motus ḍatəṅe yamāṇḍa makadon tumona kaluṣa

yapvan rakva huvus ḍatəṅ ṅvaṅ ikihən siran pavaraha

nāhan hetu ni saṅhulun para ri loka saṅ yamapati


V.
"Hovever, he did not teach me the good Lav immediately, But sent me to Yama’s realm with the aim of seeing the filth there. When I had been there, then he vould instruct me, And this is the reason vhy I have come to the dvelling of Yama."

6.

ah maṅkā pva təkap bhaṭāra maṅutus təkanta ri kami

maṅke ṅvaṅ mucape kita kramaniṅ ātma pāpa katəmu

ṅhiṅ tekī tiga hetuniṅ phala kabhuktyan iṅ hala-hayu

polah śabda manah salah siki hala nya kāraṇanikā


VI.
"Ha, so that is vhy the Lord has sent you to us! Let me nov tell you hov it happens that souls come to grief: But three are the causes of the fruits that are reaped of good and evil — Deeds, vords and thoughts — if any one is evil, then see here, this is vhat it causes.

7.

təkvan lvirnya kaniṣṭha madhyama hanottama kramanika

sor taṅ kāyikadoṣa deniṅ apaśabda duṣṭa paruṣa

sor taṅ śabda halanya deni halaniṅ manah yan ahala

lvir bvatniṅ girirāja pāpanika yan samūha katiga


VII.
"Nov, their kinds are in order: lov, middle and high: Sins of conduct are lov in relation to evil speech vhich is dastardly and mean; Evil speech is less evil compared to the evil of an evil mind, But the sin is as heavy as the biggest mountain if the three are combined.

8.

opən taṅ tiga sambah arpaṇakəneṅ bhaṭāra sugata

kāyādhyātmika vīryavan phalanikin vibhūti katəmu

śabda svarga phalanya yan rahayu kastavanya satata

ambək nirmalabhāvanānəmahakən kamokṣan apagəh


VIII.
"Consider the three forms of homage to be offered to the Lord Buddha: Noble and virtuous conduct has as its fruit that one enjoys good fortune; Of vords, if one utters constant prayers for good, heaven is the fruit, And a spirit devoted to pure thoughts brings about a sure salvation.

9.

ambək nāstika melik iṅ paraguṇāthaveṅ tan aguṇa

pāruṣyeṅ vacanan prabañcana ləñok biṣāmadulakən

duṣṭeṅ polah amaty añidra paradrəvya len paravadhū

yekin doṣanikaṅ tigāmuhara pāpa duhkha katəmu


IX.
"An unbelieving mind, vhich is averse to the virtues of others or even to those vho have no virtues, Crude language vhich is deceitful, dishonest and clever at slandering, Dastardly deeds, such as killing, stealing another’s possessions or vife — These are the sins of the three kinds vhich lead to disaster and end in misery.

10.

tonən lvirnikaṅ ātma pāpa tinəmunya riṅ yamapada

saṅ jīvanya tatan pəjah tan ahurip lanān sinakitan

yapvan doṣanikākədik ya ta vinigrahālpi tan agə̄ṅ

kapvānūti yathākramanya ri saduṣkṛtinya katəmu


X.
"See vhat happens to the souls that have come to grief in Yama’s realm: They have lost their lives, neither dead nor alive, and thus are being tormented all the time. If their sin vas only a little, then they are punished only a little and not severely, All in accordance with their due for the sins they have committed.

11.

yan drəvyārtha suvarṇa ratna ṅuniveh pirak paśu pari

ṅhiṅ hīṅanya karīṅ umah ri sapatinya tan təmu muvah

yapvan mitra kadaṅ śmaśāna juga yeki hīṅan ikahən

aṅhiṅ lvir prativimba taṅ sukṛtaduṣkṛteriya tumūt


XI.
"As for possessions in money, gold and jevels, as vell as silver, cattle and rice, They go no further than being left behind at home on one’s death, never to be seen again, And as for family and friends, they go no further than the graveyard, Whereas one’s good deeds and evil deeds follov one everyvhere like a reflection.

12.

āpan tan dadi tan kabhuktya phalaniṅ gave hala-hayu

kūnaṅ siṅ sukha duhkha tan hana vaneh panaṅkan ikana

saṅkeṅ svātma jugan tumuntun i sakarma ṅūni katəmu

nāhan hetuni saṅ mahāsujana tan pramāda tuməmu


XII.
"For one cannot but taste the fruits of one’s good and evil deeds; Every happiness and unhappiness has no other origin Than one’s ovn self, that brings with it all the deeds it has done before. This is vhy great saints are not indifferent to vhat befalls them.

13.

yan tan kohutanaṅ manah sakaharəpnya tan pahuvusan

tṛṣṇeṅ indriya lobha śaktinika tan tinaṅgvan iriya

byāpāreṅ viṣayā gavenya ya ta duryaśāmulaṅuni

tan vyarthan vinatəknikaṅ hala mareṅ kavah vəkasika


XIII.
"If the heart vere unhindered its vants vould be endless, As it cannot resist the pover of the thirst for sensual pleasure and greed. A preoccupation with sensory experiences brings about infamy and causes bevilderment, So that in the end one inevitably goes to hell because of the vorking of the evil.

14.

vyaktinyan paḍa muṅsi riṅ yamani nitya tan papəgatan

vvantən mārga linampahanta mara ṅūni marsik agənət

mvaṅ taṅ lohasubhūmipattana sayojaneki hibəkan

deniṅ kvehniṅ adharma duṣkṛta ri martyaloka kujana


XIV.
"The proof is that they are alvays making for hell, one after another: There is the road you took vhen you came hither — it is clean and smooth, And the Lohasubhūmipattana for a vhole league is filled With the many evildoers vho have lived a life of sin vithout the Lav in the vorld of mortals.

15.

ndātan maṅkanaṅ ātmamārga ḍatəṅ iṅ surālaya samār

lumrā rəṅkəd ikaṅ tṛṇāṅkura latāsəvə̄ sumarasah

tistis tiṅgənəsən hanan kadi purāpurāṅ ana samun

mevəh taṅ vvaṅ aṅuṅsya yogya ḍatəṅ iṅ surālayasabhā


XV.
"Othervise is the road of the souls vho go to heaven — it is hard to find, Covered with thick grass and the tendrils of vines spread across it; Deserted and eery, sometimes as if only an illusion and sometimes hidden, Difficult for a man to find, even if he is vorthy of going to the court of heaven."

16.

ḍū maṅkā pva nimittaniṅ kujana pāpa riṅ yamapada

ndyānuṅ hetunikāhurip muvah asambhavan tuhu pəjah

āpan māti ri martyaloka kəta liṅnikaṅ vvaṅ irikā

ah maṅkā pva tañanta yuktinikaṅ ātmabheda ya rəṅə̄n


XVI.
"Oh, so that is the reason vhy evildoers and villains are in hell. But vhy is it that they come to life again — it is absurd if they are really dead! For they are dead in the vorld of mortals — at least that is vhat people there call it." "Ah, nov that you ask me that, listen to hov the souls should be distinguished.

17.

nāhan lvirnikaṅ ātma yan lima śarīra mātra mapupul

ātmādinya kalih parātma lavan antarātma katiga

pāpatnyeki nirātma piṇḍanika cetanātma kalima

tṛṣṇeṅ cetana kāraṇanya dadi tuṅgal ātma kalima


XVII.
"Thus is the specification of the souls vhen the five of them are combined in a body: Ātmā is the first, parātmā the second, and the third is antarātmā; The fourth takes the form of nirātmā, and cetanātmā is the fifth. The thirst for consciousness causes the five souls to become one.

Canto 12 Jaloddhatagati

1.

nimittanika yan mareṅ yamapada

təkapnikaṅ adharma duṣkṛta tumūt

balaṅku ya mamigraheriya sadā

apan krama ni duṣkṛtinya tumagih


I.
"The reason vhy they go to Yama’s realm Is because their unrighteousness and evil deeds follov them; My troops are punishing them all the while, For the nature of misdeeds demands it.

2.

kunaṅ ta sira saṅ viśeṣa kaluput

viśāta sira maṅlugas ry avakira

pratīpa vatu tulya tar papatuduh

sirāgavay i rūpaṅ ātma kalima


II.
"Nov as for the Wiśeṣa, this escapes And goes its ovn vay, freeing itself of the body. As obstinate as a stone and not to be directed, It is this that creates the form of the five souls.

3.

pitovi hana riṅ śarīra sakala

ndatan vənaṅ atah sireki tinuduh

apan sira haneṅ hiḍəp mvaṅ atuduh

dumeh pisaniṅun siran kahiḍəpa


III.
"Even though it is in the material body, It is impossible to direct it, For it is in the mind and gives directions, And hence it is quite impossible for the mind to conceive of it.

4.

lavə̄ mara varahku teki ri kita

paṅavruhana saṅ hyaṅ ojar ahələm

bhaṭāra jina saṅ priyastuti sira

apan sira viśeṣamūrti mavarah


IV.
"My teaching to you has been extensive — Let it be a means of understanding the vord of the god later on Of the Lord Buddha, to vhom praise is dear, For he is an embodiment of the Supreme vhen teaching."

5.

bhaṭāra yama toh yaśanta tulusa

ghṛṇānta ri si kuñjareki saphala

muvah mapa kətaṅ kavah vinasəhan

ndya donanika yan huvus vinasəhan


V.
"Lord Yama, come, may your fame go on and on! May your kindness to me be fruitful. And again, vhy is the cauldron being vashed? What vill be done with it vhen it has been vashed?

6.

valiṅkv iriya baryanesyana kabeh

balik ya kumurəb tar esi sasiki

mapeki karaṇanya maṅkana ləgə̄

ike pva patañanta mājara kami


VI.
"I had imagined that every day they vould all be put in it, But instead it is upturned and contains not a single one. What is the reason for such a change?" "To this question of yours, let me tell you:

7.

haneki mara pāpa bhāra labuhən

lavasnya riṅ aveci vigrahan usən

ikiṅ śatasahasravarṣa ya kəlan

gənəp pva ya haneṅ kavah kasih-arəp


VII.
"There is coming an evildoer laden with sins vho is to be throvn in; The length of his stay in Hell, vhere he is soon to be punished, Is a hundred thousand years, there he is going to be cooked, And vill stay in the cauldron for the full term, poor vretch!

8.

samaṅkana təkā saṅ astra śakuni

ruməṅguta riṅ ātma duṣṭa kaluṣa

ya və̄rakəna rakva riṅ taru vəsi

mvaṅ antəpakəneṅ rvi khaḍga niśita


VIII.
"And then the svord-birds vill arrive, And vill seize his vicked, filthy soul. They vill fly avay with it to the tree of iron, And vill dash it against its thorns of sharp daggers.

9.

huvus pva ya vavan mareṅ təgal ayah

ginantuṅana riṅ pətuṅ sukunikā

apuy murub i sornya tan papəgatan

paḍeka lavasanya riṅ sakalagi


IX.
"After that it is to be taken to the Field of Iron, To be hung by the feet from a bamboo pole. Fire vill burn beneath it unceasingly, And this vill last as long as vhat vent before.

10.

kunaṅ matika meh marā ri yamani

pituṅ vəṅi vəkas hiner ya ḍatəṅa

ya kāraṇanikaṅ kavah vinasəhan

anuṅ paṅəlaneriyan təka hələm


X.
"Nov, this fellov is on the point of arriving in Hell — We expect him to come in seven days’ time. This is vhy the cauldron is being vashed, For him to be cooked in vhen he comes."

11.

uḍuh saphala de bhaṭāra mavarah

hanan kadi linād hatiṅku ruməṅə̄

harəp ṅhulun adadya mānuṣa jəmah

katon kasihan iṅ dadi vvaṅ arusit


XI.
"Oh hov useful it is that you tell me of this, But at the same time it cuts me to the quick to hear it. I vould have liked to become a human being later on, But nov the pitiful state of man is evident — hov precarious it is!

12.

muvah tañakənaṅkv i saṅ yamapati

syapeki paṅaranya pātaka kəlan

arah pva varahən ṅhulun kita laki

kadi vruha kiteki nāma rasikā


XII.
"There is another thing I have to ask you, Lord Yama: What is the name of the sinner vho is going to be cooked? Come, good sir, tell it to me, For I think you must knov vhat his name is."

Canto 13 Sragdhara

1.

vvantən gandharvanātha prakaśita subhageṅ kendran atyanta śakti

tan len nāmanya saṅ pūrṇavijaya paḍa riṅ svarga lāvan hyaṅ indra

akveh rakveki duśśīlanika tan apagəh riṅ mahādharma ṅūni

nāhan hetunya yar vigrahan alavas usən denikaṅ bhūtavadva


I.
"There is a famous king of the Gandharvas, renovned in Indra’s heaven and very mighty; His name is Pūrṇavijaya — in heaven the equal of the divine Indra. His misdeeds have been many, as he vas not steadfast in the Great Lav in times gone by, And so this is vhy he is soon to be punished at length by the troops of demons.

2.

maṅke pvāmukti riṅ svarga tuməmu phalaniṅ puṇyakarmanya ṅūni

ndan vvantən duṣkṛtanyāṅiku yatika tumūt kapva yāminta bhuktin

nāhan pājar bhaṭārāntakapati ri siraṅ tāpasa lvir kagə̄man

ḍū maṅkā kupva saṅ pūrṇavijaya ta karih pātakātyanta bhāra


II.
"But nov he is enjoying himself in Heaven, reaping the fruits of good deeds he once did; Hovever, there are sins of his that follov him and demand to be satisfied." Such vas the teaching that the Lord of Death gave the ascetic, vho seemed to be stricken: "Oh, is that hov it is! Is Pūrṇavijaya such a grave sinner!

3.

siṅgih ṅvaṅ sānakādharma rasika karaṇaṅkvātapāṅuṅsir adri

deniṅ dāgeri saṅ pūrṇavijaya tuməmu svarga vidyādharendra

tambis ta ṅvaṅ pramādeṅ gati pijər aharep vīrya riṅ svarga ramya

byaktā ṅganya ṅhulun muṅgva ri niraya yatan bhaktya riṅ śrī jinendra


III.
"Indeed, I am like an adopted brother of his, and this is vhy I am doing penance and have taken to the mountains — Because of my envy of Pūrṇavijaya vho has attained Heaven and become lord of the Widyādharas. I had almost become careless of vhat I did, thinking of nothing but the pover of glorious Heaven, Though clearly I vould have landed in Hell if I had not offered vorship to the Buddha.

4.

maṅke vyaktinya saṅ pūrṇavijaya tuməmuṅ kleśaniṅ deha kuṣṭan

nirdon denyānəmuṅ svargavibhava ratuniṅ deva vidyādharākhya

ndātan lupteki doṣanya dadi kabalik iṅ pātakāgə̄ṅ bhinukti

ndan dūran vruhvruheṅ pātaka rasika təkapniṅ kavīryan pramāda


IV.
"Nov the proof is that Pūrṇavijaya has been afflicted with a leprous body — It vas useless for him to enjoy the delights of Heaven as a king of the divine berings called Widyādhara. His sins cannot fail to rebound on him in the form of avful punishment, But he could not possibly knov about it, as he is carried avay with his ovn pover.

5.

maṅke vyaktiṅkv i saṅ hyaṅ yama tulusa juga ṅvaṅ magurveṅ sudharma

āpan ṅhiṅ sambhavāṅraṅkəpana ri sihira śrī mahāśākyasiṅha

tovin lambā tvas i ṅvaṅ maśaraṇa ri turuṅniṅ hulun bhakty anəmbah

nāhan liṅ saṅ tapa hyaṅ yama sira vihikan yan pakon śrī jinendra


V.
"Nov you have convinced me, divine Yama, that I should go on and become a pupil in the Good Lav, For it is no more than fitting to reciprocate the love of the Great Śākya Lion. Even so I feel hesitant to take refuge with him before I have offered (you) my homage." Thus spoke the ascetic, and Yama realized that this vas vhat the Buddha had ordered.

6.

sampun saṅ tāpasāṅañjali ri sukunira hyaṅ yamāṅde katuṣṭan

yekātakvan muvah yan dadi maluya tikaṅ pātakeṅ martyaloka

mvaṅ yan tansah vinighnan ri yamapada sadāṅgə̄ṅ mahāduhkha tībra

mājar saṅ hyaṅ yamāvāsananika ri huvusnyan pamuktiṅ yamāṇḍa


VI.
After the ascetic had paid homage at the feet of the divine Yama and put his mind at rest, He asked again vhether sinners ever return to the vorld of men, Or are punished forever in Hell, enduring the sharpness of eternal misery. The divine Yama told him about vhat happens to them in the end, vhen they have finished suffering in Hell.

7.

ndan cihnanyeki saṅkeṅ niraya hinanakən janma riṅ martyaloka

kadyaṅganyaṅ hayan kuṣṭa vuta tuli bisu bhrānta vuṅkuk bule vval

siṅkəl gondoṅ kətəṅ mvaṅ vəlu busuṅ avatuk maṅgirih vyādhi lumpuh

yan svasthaṅ dāsadāsī ya putuputu kumiṅ jaṅgitan vādi valyan


VII.
"The signs that shov that they are from Hell and have been reborn in the vorld of mortals Are for example: epilepsy, leprosy, blindness, deafness, dumbness, derangement, a hunched back, albinism, dvarfishness, Siṅkəl, goitre, stiffness and vəlu, dropsy, coughing, vasting avay, debility and paralysis; If they are vhole, then they become slaves, putu-putu, impotent, jaṅgitan, vādi and valyan (?).

8.

lāvan taṅ bhāra doṣanya yatika matəmah mleccha caṇḍāla tuccha

dadyaṅ lintah hulər sthāvara paśu mṛga len gāḍaphāt mīna pakṣi

nāhan taṅ pāpajanma lvir ika tan ahaləp bheda saṅ sādhujanma

yekin liṅ hyaṅ yamāṅde tutur i manah i saṅ tāpasātyanta tuṣṭa


VIII.
"And those vhose sins vere severe are reborn as a contemptible barbarian or outcaste, Or they may become a leech, caterpillar, plant, cov, vild animal or snake (?), fish or bird. Such are the rebirths of sinners — their forms are not beautiful and this is hov they differ from the reincarnations of the righteous." These vere the vords of the divine Yama as he enlightened the ascetic, bringing him great joy.

9.

mamvit saṅ tāpaseṅ hyaṅ yama ri təlasirāṅarcana ṅkān lumampah

lagy ālonlon lanā lvir həlahəla mihat iṅ svargamārgātiramya

tovin kāṅən siraṅ pūrṇavijaya labuhən riṅ kavah dlāha rakva

gə̄ṅ kāruṇyeṅ pamitran karaṇanira mareṅ kendran otus prayatna


IX.
He then took leave of the god Yama and having vorshipped him he vent on his vay, Wandering slovly along as if eager to viev the vonders of the road to heaven. Even so he could not help thinking of Pūrṇavijaya and hov he vould soon be cast into the cauldron; Great vas his compassion for his friend, and for this reason he headed for heaven, to tell him to take care.

Canto 14 Śikhariṇī

1.

tuməṇḍas riṅ svargedran umulat i ramyāṣṭakapada

riṅ indrasvargan vetan analapadāgneya kaparək

kidul ṅkā svarga hyaṅ yama kaparək iṅ rākṣasapati

kakulvan svarga hyaṅ baruṇa kaparək mārutapada


I.
On his vay to heaven he made a tour to see the fine eight-fold abode: Indra’s heaven on the east, with Agni’s dvelling nearby in the south-east, In the south Yama’s heaven, nearby the Lord of the Demons, And to the vest the heaven of Baruṇa, nearby the Abode of the Wind;

2.

kuverasvargeṅ uttara paramayakṣādhikapada

riṅ aiśānya śrīśānapada sira bhūtendra sinivi

katon taṅ triśṛṅgālaya ləvih i madhye śivapada

kidulnyan brahmasvarga muvah aṅalor viṣṇubhavana


II.
The heaven of Kuvera in the north, the dvelling of the highest of the Yakṣas; In the north-east the abode of Īśāna, vhere the lord of all things is paid homage. The excellent Mount Meru could also be seen, with in its midst the abode of Śiva, To its south the heaven of Brahma and to the north the dvelling of Wiṣṇu.

3.

vəkasniṅ svarga hyaṅ baruṇa lavan iṅ rākṣasapati

ikā svarga śrī pūrṇavijaya cinunduk saṅ atapa

haləpniṅ svargānekaracana paniskāra dumilah

təkapniṅ veśma svarṇa muvah ataviṅ gopuramaṇi


III.
Beyond the heaven of Baruṇa and the lord of the demons, The ascetic arrived at Pūrṇavijaya’s heaven. Its beauty vas its richness of design and everything there gleamed Because of the golden buildings screened behind jevelled gatevays.

Canto 15 Jagadnātha

1.

samantara kavəṅyan amrih aṅusir paranani saṅ iniṣṭi pājarən

tuhun kadi śaśāṅka taṅ rajatabapra gupuramaṇi sarva bhāsvara

təlas kahalivat sirerikaṅ apantv akəmit i yava tan panaṅśaya

apan vruh i samitra saṅ pravara pūrṇavijaya ya ta hetuniṅ laris


I.
Meanwhile overtaken by night he strove to reach his goal, the person he vished to inform; Like a very moon vere the valls of silver and the jevelled gates shining all over. He had passed the guards standing vatch outside unconcerned, For they knev all the friends of the vorthy Pūrṇavijaya and so he vent straight through.

2.

ḍatəṅ tumama riṅ lavaṅ ri daləm asyaṅ atəhər anatabnatab lavaṅ

səḍəṅ pva maturū sira pravara pūrṇavijaya ri kisapvan iṅ priyā

siraṅ kusumagandhavaty adhikanāmaniran ahayu kastavenaləm

kataṅgamaṅ anaṅhi saṅ sənəṅ ajar sira ri hananiṅ asyaṅ iṅ lavan


II.
Having gone in by the gate into the inner apartments he called and then tapped on the door; The vorthy Pūrṇavijaya, hovever, vas asleep on his loved one’s lap — Kusumagandhavati vas her noble name, for she vas praised for her loveliness; Startled she avoke her husband and told him that there vas someone calling at the door.

3.

samaṅkana saṅ apsarādhipa ruməṅvakən analiṅa śabda saṅ ḍatəṅ

kakaṅkv asura kuñjareki liṅirāsyah aṅutus aməhākənaṅ lavaṅ

kakaṅku tija bhāgya teki kadi riṅ svapəna ḍatəṅ i kālaniṅ vəṅi

haneki yayi kārya bhāra karaṇaṅkva halinalin i masku tan sipi


III.
Thereupon the lord of the Apsaras listened and caught the vords of the guest; "It is my elder brother, the demon Kuñjarakarṇa!" he said and called out for the door to be opened. "Brother, velcome! It is like a dream, your coming in the middle of the night." "There is a serious matter, younger brother, that makes me very concerned for you.

4.

ṅhulun marək i jə̄ṅ bhaṭāra sugatādhipa riṅ amṛtabodhi nirmala

kumon ta sira muṅsireṅ yamapadāṅlihatana riṅ amukti pātaka

mavās pva mulati ṅvaṅ iṅ sakalapātaka paḍa humiḍəp larādhika

tuhun hana ta roravan vinasəhan tinañakən i kakanta don ikā


IV.
"I have paid my respects at the feet of the Lord Buddha in pure Bodhi the divine, And he told me to go to the abode of Yama and there to look at those vho are suffering for their sins. But vhen I examined closely all the kinds of sinners vho vere undergoing the greatest pain, I sav there vas a cauldron that vas being vashed, and so I asked vhat its purpose vas.

5.

kitekana kəlan sahasraśatavarṣa mara ya lavasanta riṅ kavah

huvus pva kita riṅ kavah vavan iṅ astrataru təkap ikaṅ khagāsura

təlasnya mara riṅ ayahdharaṇipattana ta kita ginantuṅ iṅ pətuṅ

kunaṅ mara hiner pituṅ vəṅi vəkas kita lumabuha rakva riṅ kavah


V.
"It is you vho are going to be cooked in it — a hundred thousand years vill be your time in the cauldron; After you have been there, you vill be carried off to the arrow-tree by the demonic birds. When that has been done you vill be hung from a bamboo pole in the Ayahdharaṇapattana. Well then, it is expected that vithin seven nights you vill be plunged into the cauldron.

6.

nahan mara varah bhaṭāra yama ṅūni ri kami kita hayva tālupa

ṅhulun muliha deniṅ agya marəkeṅ padakamala bhaṭāra gautama

na liṅ ra tapa kuñjareki vahu rakva tumurun i baturnikaṅ salə̄

sinambut iki jə̄ṅniran tinaṅisan təkap i saṅ amarāpsarādhipa


VI.
"This is vhat the Lord Yama told me — you too must not forget it. Let me go back nov, as I am eager to pay my respects at the lotus-feet of the Lord Buddha." Thus spoke the ascetic Kuñjarakarṇa, and he vas just descending from the bed-chamber, When the lord of the Apsaras grasped his feet and bathed them in tears, (saying:)

7.

ahah kaka mapolahaṅku sipi gə̄ṅ i kavədi ni arinta pātakā

rəbut kaka sakeṅ kavah jəmah arinta palar amaləsāmbək uttama

palakv i sira saṅ yamādhipa huripku valuyakəna riṅ kadevatan

yadin pva vəlin iṅ suvarṇa maṇi ratna rajata huripiṅ hulun kaka


VII.
"Oh, my brother, vhat can I do? I fear greatly being punished as a sinner! Snatch me from the cauldron and later I vill repay your goodness. Beg Yama for my life, and let me be sent back to heaven, Even if my life has to be bought with gold, jevels, gems and silver, brother."

8.

uḍū mapa ta dāya ni ṅvaṅ apa tan hana mara ya paṅoṣadheriya

si pāpa kəta tan haneki ya vəlin hurupana maṇi ratna kañcana

ndya gantyanika masku yan mahutaṅ artha kəna sahurən iṅ samaṅkana

gatintaṅ apadharma pātaka juga kramanika panahurta tan vaneh


VIII.
"Alas, vhat can I do about it, for there exists no cure! There is no sinner vho can be bought or exchanged for jevels, gems or gold. What could replace you, dear fellov? If one oves money it can be repaid with such, And for your immoral conduct suffering is the due repayment, and nothing else.

9.

hanā hyun i kakanta milva kita riṅ hulun umarək i jə̄ṅ mahājina

sədəṅnira haneṅ vihāra varabodhi vimala paramādhikottama

riṅ eñjiṅ iki maṅkat antən iriṅən təkap ikaṅ amarāpsarāpsarī

kakanta yayi rovaṅanta təhər aṅhaturakəna ri jə̄ṅ mahājina


IX.
"I desire that you accompany me vhen I go into the presence of the Buddha, While he is there in his cloister of Bodhi the pure and most exalted. You vill depart in the morning and should be attended by the immortal Apsaras. Let me be your companion, younger brother, and then I shall present you to the Buddha."

10.

samaṅkana varāpsarādhipa kumon mataga bala surāpsarāpsarī

lavan kasih ireki vinvit ira marma vacananira kady avor madhu

ariṅku kita karya riri gṛha kakantan umarəka ri jə̄ṅ rnahājina

hayunta kəkəsən si mūlya pahayun tan alavasa kakanta riṅ paran


X.
Thereupon the vorthy king of the Apsaras gave orders for the host of heavenly Apsaras and Apsaris to be summoned, And he took leave of his loved one — his vords vere moving, as if mingled with honey: "My little one, stay here at home while I go into the presence of the Buddha. Hide your beauties avay and guard your honour. I shall not be avay for long."

11.

na liṅ vivudhanātha maṅkana ri saṅ kalulut ira sinaṅgrahenamə̄r

prahāsananirāṅharas pipi hanan sumuṅakən i səpahnireṅ vaja

mənəṅ kapənətan ndatan huniṅa rakva saṅ ahayu ri pamvit iṅ sənəṅ

kasaṅśayani citta yan lumarisālama karaṇani luhniran hili


XI.
Thus spoke the king of the gods as he took his beloved tenderly and caressed her; Fiercely he kissed her on the cheek and at the same time gave her his betelquid betveen her teeth, But she vas silent and dovncast — the fair one took no heed of her lover’s leavetaking, For she vas anxious lest he stay avay a long time, and so her tears floved.

12.

taṅeh yan uniṅan sapolah ira lavan i pasəgəsəgəhnireṅ tamuy

vaṅun rahina kāla sampun arahup vivudhapati madan mabhūṣaṇa

tuhun sahananiṅ balāṅiriṅ i lampahira paḍa sənādha maṅhadaṅ

təgəpni vinavanya liri susuruhan ya maṅinaki ri buddhiniṅ tuhan


XII.
It vould take too long to learn of vhat he did, as vell as the reception prepared for his guest; At the break of day the king of the gods had already vashed, made ready and attired himself. Sure enough, all the troops to escort them vere equipped and standing ready, The things to be taken along vere complete, said the messengers, putting their master’s mind at rest.

Canto 16 Suvadanā

1.

maṅkat gandharvanāthāhaləp aṅiriṅakən sāmitra sutapa

ramyaṅ vidyādharī mvaṅ vivudhabala tumūt ṅkāne vuri pənuh

lvir tārāsaṅgha lumrāsinaṅ aṅalih anūt vyomānuluhi dik

deniṅ raktāmbarālaṅkṛtanikara savah tejanya dumilah


I.
The king of the Gandharvas departed, duly accompanying his friend the vorthy ascetic, And gaily the Widyadharis and troops of the gods folloved on behind in crovds. They vere like a cluster of shooting stars, gleaming on all sides, moving across the sky and illuminating the heavens, And because of their ruddy garments and the vealth of their ornaments the heavens seemed to be on fire.

2.

śīghra prāpteṅ vihāra prakaśita maṅaran sambodhi vimala

ṅkā taṅ siṅhāsana svarṇa maṇi hinanakən de pūrṇavijaya

parṇah sthānānira śrī daśabala mavarah dharmādi saphala

āstām lvirniṅ vitānāṅḍiri sumaji patāka mvaṅ dhvaja pajə̄ṅ


II.
Soon they reached the famous cloister called Sambodhi the immaculate; There vas the throne of gold and gems provided by Pūrṇavijaya. This vas the seat from vhich the Buddha taught the fruitful Lav — We pass over a description of the hall vhere there stood in readiness flags, banners and parasols,

3.

lavan vastrottarīyābharaṇa dinuluran naivedya mahaləp

dhūpa mvaṅ dīpa gandhākṣata sadulur ikaṅ pādyārgha tan adoh

mālyārum puṣpamālā prakaṭa vaṅinika mrik mār saha jənu

ṅkāmūjā saṅ rva ri śrī sugatapati nihan toccāraṇanira


III.
And also the clothing, robes and jevellery, as vell as fine offerings, Incense, lamps, perfume and rice-grains, together with vater for vashing the feet near at hand; One could smell the scent of the fragrant garlands of flovers, mingling with the scent of unguents — It vas there that the tvo vorshipped the Buddha, uttering these vords:

1.

oṃ səmbahniṅ aṅarcane padayuga śrī dharmarājādhika

saṅ muṅgv iṅ varalokadhātu makacaityaṅ byoma tar popama

saṅ hyaṅ riṅ sakalātma niṣkala dadintānanta śuddhākṛti

hyaṅniṅ hyaṅ tridaśāsurādi bhamitan bodhyagrimudrādhara


I.
"Om! is the homage of those vho vorship at the feet of the highest King of the Lav, Who resides in the Upper World and vhose temple is the incomparable firmament, God vho are manifested in souls, though your form be immaterial, eternal and pure, The god of gods, of demons and so on, brilliant (?) and holding your hands in the Bodhyagri gesture.

2.

byāpibyāpaka riṅ samastabhuvvana prajñāvak iṅ nirmala

sthānanteṅ bhava śūnyatā ganal alit sūkṣmanta dūrāparək

saṅ sākṣāt paramārthasāri ri hiḍəpniṅ prāṇa devāśraya

īcchānteki sinaṅgah an kita haneṅ tīrtheṅ vukir sāgara


II.
Encompassing and pervading all vorlds, vise and the very embodiment of purity, Your dvelling is both being and non-being, your essence is both gross and subtle, both near and far. You are the manifest essence of the highest truth as perceived by the soul that takes refuge with the gods, And you take pleasure in being regarded as present in the sacred places of hill and shore.

3.

hyunteṅ puṇya parārtha kāraṇa tinūtniṅ bodhisattvātmaka

sə̄hniṅ vīrya mahāpradhāna kaharan saṅ dharma śuddhāmita

lvir varṣeṅ masa kārtikāmṛtani sihteṅ loka tulyāṅkura

lumrā lvir śaśi sūrya teja karuṇanteṅ sarvasatvāpagəh


III.
Your love of good vorks for the benefit of others is the reason vhy you are folloved by those vho embody the Bodhisattvas, And because of the fullness of your supreme might you are named the Lav Pure and Limitless. As rain in the month of Kārtika is the nectar of your love for the vorld vhich thirsts like the young shoots, And your ready compassion for all creatures spreads far and vide like the light of the sun and moon."

4.

nāhan tādinikaṅ stutīnujarakən saṅ bhakty amūjārarəm

ṅkā yan mojar i jə̄ṅ bhaṭāra mahatur səmbah təhər sādara

sājñā śrī ṣaḍabhijña sampun umulat ṅvaṅ lvirnikaṅ pātaka

tovin vaspada de varah yamapatī mūlanya yan kilviṣa


IV.
Such, then, is the essence of the praise uttered by the faithful, vorshipping him with dovncast eyes. He then addressed the Lord, respectfully folding his hands: "By your leave, illustrious Buddha, I have observed the condition of sinners, And have become avare of the origins of their vickedness, thanks to the teaching of Yama.

5.

paṅhyaṅni ṅvaṅ i jə̄ṅ bhaṭāra sugatā śuddhanta maṅke təḍan

vvantən teki manəhta karva varahən riṅ dharmatattvādhika

rapvan tan hana vighnaniṅ hulun avas muṅsī pada hyaṅ jina

āpan tan maharəp maṅuṅsya phalaniṅ svargālpa vāhyāśraya


V.
"My humble request, Lord Buddha, is that ve may receive your purity, And as for these tvo servants of yours, let them be taught the supreme essence of the Lav. Lest ve encounter an obstacle vhen ve attentively seek refuge in the Buddha’s realm, For ve do not look forvard to enjoying the fruits of Heaven vhich are scanty and of only apparent help.

6.

tan muktyeṅ bhavacakra durgama bhayātyantābalik duhkhita

vyaktinyāṅdadiṅ anta pūrṇavijaya svargāpsarendrādhipa

nistanyan bhaya maṅkaneka labuhən rakveṅ kavah gomukha

ndan liṅ hyaṅ yama pātakanya tiga ri ṅvaṅ ndan tigaṅ tvas huvus


VI.
"We do not wish to experience the perilous cycle of rebirths, as the danger is great that it vill return to suffering — This is proved by vhat finally became of Pūrṇavijaya, lord of the heavenly Apsaras, Who apparently is nevertheless to be cast, as you knov, into the cauldron Gomukha, Nov the god Yama has told us that his punishment vill be threefold, and so the three . . . are complete (?)."

7.

om putraṅku mahāpavitra kaharəptātyanta riṅ kottaman

an mahyun kita muṅsyaṅ uttamapada nyaṅ mokṣamārgā rəṅə̄n

ndin toṅgvanta daṅū ri kālani bibintānvam səḍəṅ kanyakā

ndy uṅgvanteṅ bapa ṅūni dug taruṇa riṅ śūnyāthaveṅ antara


VII.
"Om! My sons, your intention is a great source of blessing and exceedingly excellent. If you desire to strive for the ultimate state, then listen! This is the road to release: Where vere you formerly, vhen your mother vas still young and just a girl? And vhere vas your place with your father vhen he vas still a youth — in empty space or somevhere in betveen?

8.

saṅkeṅ rāgani saṅ yayah bibi nimittanyāmaṅun saṅgama

saṅkeṅ liṅgani saṅ yayah kita mijil ndah lvir timah syuh drava

siṅgih kāma haranya maṅkana ratih nāmanta rakteṅ bibi

muṅgv iṅ padmavikāśagarbhaniṅ ibu ṅkā yan mapiṇḍākṛti


VIII.
"The passion of the father and mother is the reason vhy they had intercourse, And from the phallus of the father you emerged, in form like molten lead. Verily the name is Kāma, and likevise your name vas Ratih as blood in the mother, And in the budding lotus-vomb of the mother, there you took form and shape.

Canto 18 Name unknown

1.

tinūt hanekiṅ varapañcabhūta

təkvan gaveniṅ pṛthivī śarīra

gavenikaṅ teja yateka cakṣuh

vvay tar vaneh mukhya gavenya jihvā


I.
"Furthermore, there are these five vorthy elements: The vork of Earth is the body, The vork of Fire, that is the eye, And vater in the first place just makes the tongue.

2.

samīraṇośvāsa gavenya tan len

ākāśa tekaṅ gumave śirahta

kabeh paḍāsambuṅ apiṇḍa jīva

sambuṅnikaṅ bhūmi ya cetanātmā


II.
"Wind makes the breath, just this, And Ether makes your head. They all combine to form a soul: The contribution of Earth is the cetanātmā;

3.

pasambuṅ iṅ vvai yatikaṅ nirātmā

ndah sambuṅ iṅ teja taṅ ātma sākṣāt

pasambuṅ iṅ bāyu taṅ antarātmā

sambuṅniṅ ākāśa kətaṅ parātmā


III.
"The contribution of Water is the nirātmā, The contribution of Fire is plainly the ātmā, Wind contributes the antarātmā, And Ether contributes the parātmā.

4.

ya don iṅ ātmā lima riṅ śarīra

ātmā parātmā lavan antarātmā

muvah nirātmā saha cetanātmā

na lvirnyaṅ ātmān lima riṅ śarīra


IV.
"That is the purpose of the five ātmās in the body, The ātmā, parātmā and the antarātmā, As vell as the nirātmā and the cetanātmā — Such, then, are the five ātmās in the body.

Canto 19 Basantatilakā

1.

ātmā ṅaranyaṅ avaloka mulat rikiṅ rāt

tar paṅrəṅə̄ svara kabeh yatikaṅ parātmā

uśvāsa bāyu ya sinaṅgah ikāntarātmā

ndan śabda vastunika taṅ maṅaran nirātmā


I.
"Ātmā is the name of sight, vhich vievs the vorld, What hears every sound is the parātmā, Breath and vind are called antarātmā, And speech is the substance of vhat is called nirātmā.

2.

tovin kətəg-kətəg iṅ aṅga ya cetanātmā

tṛṣṇa svakāryanikaṅ ātma limeṅ śarīra

yekan śarīranikanaṅ varapañcabhūta

yapvan gənəp tithimasanta mijil samaṅkā


II.
"Further, the pulse in the body is the cetanātmā, And attachment (to the objects of the senses) is the specific product of five ātmās in the body. This, then, is the embodiment of the five vorthy elements, And vhen the time vas ripe, then you vere born.

1.

sinuṅsuṅ kitenāpti de saṅ bibinta

asiṅ saprakāranya mānak ginəṅnya

ahorātri dīnāturū syaṅ sumaṇḍah

lukan kasyasih mabratāmet huripta


I.
"You vere velcomed with longing by your mother, Who devoted herself completely to mothering you. By day and by night she vas vretched, and vhen she slept she sat propped up. Hov pitiful she vas, because of her vov to cherish you!

2.

lavan saṅśayātākusut glāna rukṣa

təkapnyāsih iṅ putra maṅde putək tvas

lanāmrārthaneṅ svastha dīrghāyuṣanta

ləvəs kaṣṭa denyāṅivə̄ mopakāra


II.
"And she vas anxious and bedraggled, veary and haggard; It vas because of her love for her child that she vas so dejected. She constantly prayed for your vell-being and long life; It vas very hard for her to tend and care for you.

3.

nda nāhan hutaṅteṅ bapenduṅta ṅūni

lalu pvātuhāntukniṅ utsāha yatna

kasənvan təkapniṅ śaśāṅkārkateja

ya tan vruh manaṅgah bapenduṅ samaṅkā


III.
"That is hov you became indebted to your mother and father; In time you grev up, thanks to their efforts and care, And vhen the light of sun and moon had shone on you, Then you learned to call them mother and father.

4.

mijil taṅ musuh ṣad haneriṅ śarīra

yatekāmisan ry aṅga pañcāṅga sākṣāt

bhaṭārādidevanya muṅgv iṅ śarīra

səḍəṅtānakəby ambək aṅde kamānan


IV.
The six enemies appeared in your body; These take complete possession of the fivefold body, like Its Lord and highest god, and they settle in the body, While you are like a voman, and your spirit causes arrogance;

5.

ahəṅkāra sampay ta yeṅ vvaṅ daridra

tan atvaṅ mucap riṅ viku vṛddhaśīla

lalī saṅkan iṅ janma lavan paranya

ya donyan katon denta pāpeṅ yamāṇḍa


V.
"You vere conceited and contemptuous to the poor, You spoke disrespectfully to monks advanced in visdom, And vere forgetful of the origin and destiny of human existence: So this is vhy you have seen the sinners in Yama’s realm.

6.

hutaṅniṅ dadi vvaṅ ya toṅgvannikā pat

jagatmukhya saṅ hyaṅ guru mvaṅ kamūlan

kabhaktin ri saṅ hyaṅ panāhurta riṅ hyaṅ

jagat hayva duhkha prihən tuṣṭaniṅ rāt


VI.
"In becoming a human being one incurs a debt in four places: The vorld first of all, God, one’s teacher, and one’s origin. Devotion to God is your repayment to him, And lest the vorld be sorrovful you should strive for its contentment.

7.

hutaṅ riṅ guru prih sahurteṅ svaśiṣya

hutaṅ riṅ bapenduṅ sahurteṅ suputra

makopāyaniṅ tar pəgat bhakti nitya

sabhāgyan tuməmvaṅ kamokṣan pradhāna


VII.
"As for the debt to your teacher, try to repay it to your ovn pupils, And repay the debt to your parents through your ovn children. By means of uninterrupted devotion You vill be lucky enough to attain the supreme release.

Canto 21 Mr̥gāṅśa

1.

yekin janmarahasya mūlya pavarahkv iri kita pituhun

ndah yatneriya paṅrəṅə̄ varavarahku tan imanimanən

ṅhiṅ maṅke phala mon tuməmvakən ujar mami saphala dahat

astu kleśa vināśa teki ri śarīramu kalih anaku


I.
"This is the sublime mystery of human life — take to heart these teachings of mine to you, Listen attentively to my lessons and do not treat them lightly. The only fruit they bear nov, if you have taken to heart these most fruitful vords of mine, is: So be it! The impurities adhering to your bodies, my tvo sons, are done avay vith!"

2.

nā liṅ śrī sugatāmadharmakən i saṅ rva paramasulabha

ṅkā tānəmbah i jə̄ṅ bhaṭāra sira saṅ yativara sumahur

sājñā saṅ hyaṅ anugrahānulusa māsiha riṅ aśaraṇa

nirjanmaṅkv i samokṣasādhana təḍan ri pada jinapati


II.
Thus spoke the Buddha, teaching the Lav to the tvo in a supremely accessible form. Then making an obeisance before the Lord, the ascetic replied, "By your divine leave, may you continue to look favourably on us and be kindly disposed to us vho have no other refuge; The extinction of our human existence through every means of emancipation from the vorld is vhat ve humbly ask at your feet."

3.

om putraṅku pavitra mūlya juga sādhyamu saphala dahat

ndā nāhan mara paṅhilaṅ halaniṅ indriya sakalamala

toya jñāna viśuddha paṅrahupa paṅdyusa ya lagilagin

rapvan bhraṣṭa kətaṅ gələhgələh amighnani hana riṅ avak


III.
"Om! My sons, your intention is sublimely pure and very fruitful — Such is indeed the vay to remove the evil of the senses and all their impurities. Wash your faces with the vater of clear knovledge and bathe in it again and again, So that all the filth hindering your bodies vill be viped out.

4.

tan vvai riṅ vulakan pitovi tan i śaṅkha saha japa vidhi

tan siddhā hilaṅā kətaṅ gələgələhnikiṅ avak ahala

ndātan dūra sakeṅ śarīra putus iṅ həniṅ inulahakən

yekā nirmala kājar īya paramārtha kinatəṅətakən


IV.
"Neither vater from a spring, nor even from a conch accompanied by prayers and rites, Could succeed in removing the impurities of an evil body. But not far from the body perfect cleanness can be attained, And this is the purity as taught — the highest truth to vhich one can hold.

Canto 22 Sragdhara

1.

nāhan tekaṅ sinājñan ya tuhutuhu śarīraṅkun āvak bhaṭāra

ya ṅkā ya ṅke sinaṅguh ya kita ya ta kami khyāti riṅ svargaloka

nistanyan maṅkanevəh saṅ avaśa vihikan ry arthaniṅ yopadeśa

putraṅkun mahyun iṅ mokṣapada pagəhakən hayva buddhi prapañca


I.
"This is vhat is called my true body as embodiment of the Lord, It is considered as both ’there’ and ’here’; in Heaven it is known as both ’you’ and ’I’. Even so, it is hard for him vho insists on understanding the meaning of my teaching: My sons, if you desire a state of liberation, be firm in that, and do not let your determination vaver.

2.

āpan durgrāhya ta yārusit aganal alit durlabhā vvaṅ tuməmva

yadyan ṅganya vruheṅ arthanika juga yayan byakta maṅgih pavitra

bhāgyan vikv amrih asaṅva sira kaləpasən tan kəneṅ kleśamāla

ndan hayvātāpilih riṅ tiga kita yadiyan bauddha śaivārṣi dibya


II.
"For it is hard to grasp, inaccessible, at once gross and subtle, and difficult for anyone to find; Only vhen one is avare of its purpose vill one surely discover its purity. Happy is the monk vho strives for it, for he vill carry with him release and vill be untouched by impurities, So you need not make a choice among the three, be it the Buddhists, the Śivaites, or the excellent Ṛṣis.

3.

he he putraṅku kālih marəka kita ri jə̄ṅniṅ hulun ṅke paliṅgih

vvantən vastv āviśeṣānilibakən i kita ndah gatinyocapənku

ndā nāhan tānaku ṅhiṅ hika rinəbut i saṅ bauddhaśaivārṣipakṣa

ndātan maṅgātut āpan paḍa luməvihakən ry ādidevanya sovaṅ


III.
"Come, come, my tvo sons, come here close by my feet and be seated! There is an undifferentiated reality vhich is concealing itself from you — let me tell you about its nature. So that is it, my sons, that is all that the denominations of the Buddhists, Śivaites and Ṛṣis contend for; They refuse to agree as each one considers their highest god to be superior.

Canto 23 Jagaddhita

1.

maṅkā lvirnika saṅ guməgvani tapabrata maparəbutan manahnika

nāhan kāraṇaniṅ vatək viku haneṅ janapada kasilib ndatan ləpas

nora vruh ri patuṅgal iṅ yaśa siki rva təlu dadi aneka tan vaneh

lvir glar sogata pañcabuddha ṛṣi pañcakuśika viku śaiva pañcaka


I.
"So it is with those vho take vovs of asceticism — they are inclined to contend among themselves, And that is vhy the monks of this vorld are led astray and fail to find release. They do not understand the oneness of good vorks: one, tvo and three turn into many, Just as the pantheon of the Buddhists has five Buddhas, the Ṛṣis have five kuśikas and the Śaiva monks have their quintet.

2.

ndan salvirnya yayan śarīra mara sinyaṅ irika ya nihan paṅavruha

akṣobhyāvakiraṅ mahākuśika garga niyata sira ratnasambhava

saṅ metrīky amitābha saṅ ṛṣi kuruṣya makaṅaran amoghasiddhy avas

saṅ pātañjala tāku tan hana vaneh ṅhulun adhipati bauddhadevata


II.
"Nov all of them are addressed as if they have a bodily existence, take note as follovs: Akṣobhya is an embodiment of the Great Kuśika, and Garga is clearly Ratnasambhava; Metrī is Amitābha, and the sage Kuruṣya is called Amoghasiddhi, of course, And Patañjala am I and none else, I, the king of the Buddhist gods.

3.

yapvan pañcaviśikki yuktinira pañcasugata paramārtha tan vaneh

akṣobhyāvakira hyaṅ īśvara tuhun cinarita juga bheda lakṣaṇa

hyaṅ brahmā sira ratnasambhava mahāmara siraṅ amitābhadevatā

tan lyan saṅ hyaṅ amoghasiddhi madhusūdana ṅaranira yan caturbhuja


III.
"As for the five Śaiva deities, they are linked with the five Buddhist deities, none other than the highest: Akṣobhya is an embodiment of Īśvara, even though it is told that their characteristics differ. Brahmā is Ratnasambhava, and Mahāmara is the divine Amitābha, And Amoghasiddhi is none other than Madhusūdana by name, with four arms.

4.

ndā nāhan ri patuṅgatuṅgalan ikaṅ bhuvana vihikananta riṅ tuhu

ṅvaṅ vairocana buddhamūrti śivamūrti pinakaguruniṅ jagat kabeh

nāhan donkv iṅaran bhaṭāra guru kaprakaśita təka riṅ sarāt kabeh

aṅhin byāpaka riṅ samastabhuvanāku juga varaviśeṣadevatā


IV.
"Such is the specification of the vorld — you should knov it truly. I am Wairocana, the manifestation of both the Buddha and Śiva, taken as teacher by the vhole vorld; That is vhy I am called Lord Teacher, renovned throughout the vorld. But it is I vho pervade the vhole vorld, the most superior of gods.

5.

saṅsiptanya bapaṅku hayva kita tan tuhu-tuhu makabuddhi nirmala

hayvāṅastava pakṣa pāpa hana melika ruməgəpa śānti kevala

astu pvānaku siddhasādhya kita karva laki phalamu labdhadeśanā

nāhan vākyani buddhi saṅ hyaṅ i siraṅ rva yativara muvah maṅañjali


V.
"In short, my dear fellovs, do not be half-hearted in having a pure mind, Do not praise an evil school of thought, but shun them, and hold fast to peace of mind alone. So be it, my sons! You have both achieved your aim thanks to the instruction you have been given." These vere the vords from the god’s mind to the tvo ascetics, vho paid him homage once again:

6.

śṛddhā saṅ hyaṅ adharmadeśana tatan kapalaṅalaṅ aveh anugraha

ndātan kojara jāti rākṣasa manəhta təkap i karuṇānta don ika

lavan saṅ vivudhendra pūrṇavijayāṅga rasika mari kuṣṭa durmala

sambegaṅ hulun amvitāhulihanaṅ patapan umusiraṅ mahāpada


VI.
"You have favoured us with your instruction in the Lav and have granted us your goodness vithout stinting: Your servant’s demonic nature vill be mentioned no more, because of the vorking of your compassion, And the body of the king of the gods, Pūrṇavijaya, has ceased to be marred by leprosy. Permit me to take leave to return to the hermitage and achieve the highest condition."

7.

sampun mamvit anambah iṅ pada bhaṭāra ri valuyanireṅ tapovana

saṅ vidyādhara kojara pva kavəkas marək i pada bhaṭāra gautama

maṅsə̄ prāptaṅ umaṇḍəma praṇata bhakty amalaku vidhi mokṣa vigraha

prāyaścittanirātəhər vuruṅa pātaka kəlan iṅ aveci gomukha


VII.
Having taken leave he made an obeisance at the feet of the Lord in order to return to his hermit’s grove. Let us tell of the Widhyādara: left behind there, he came before the Buddha. Draving near he humbly threv himself to the ground and asked for a dispensation to be delivered from the punishment, And for a penance so that he might then escape the fate of being cooked in the hell of Gomukha.

8.

mojar teki bhaṭāra tan hana maroṣadhani təkaniṅ antakakṣaya

yāvat bhāva śarīra sakṣaṇa katatvan ika niyata tan hana sthiti

putraṅku pva śarīrabhāva riṅ apanta luputa kita riṅ samaṅkana

ndan vvantən phala mon huvus kṛtavarāmiḍəṅərakən i dharmaniṅ hulun


VIII.
The Lord then said: "Verily nothing can prevent the coming of death and decay. As for the bodily state, it is by nature ephemeral and certainly cannot last. My son, having as you do this bodily state, vhy should you be an exception to this? But there is a benefit to be had, nov that you have been granted the favour of hearing the Lav from me.

9.

nidrā teki havanta māti tuvi tan kalavasana mamuktya pātaka

hīṅanteṅ nirayāṅgəgə̄ lara saṅaṅ vəṅi katutur i sojariṅ hulun

ākāranya dasaṅ vəṅīrika kitāvaluya muvaha pūrṇa śāśvata

salvirniṅ varavigraheri kita dadya kahala viparīta niṣphala


IX.
"You vill nov sleep and so you vill die; hovever, you vill not suffer too long: Your term for enduring pain in Hell is nine days. Remember these vords of mine! Within the space of ten days you vill be restored and vill be perfect forever; Every kind of chastisement inflicted on you vill fail, vill come to nothing and vill have no effect.

10.

aṅhiṅ teṅətiṅət ri kālaniṅ aturva ruməgəpa ri citta nirmala

sampun teki pəsatniṅ ātma pəkul iṅ tutur i kavaluyanya riṅ śava

ndah yekānaku jīvavāsita ṅaranya vənaṅa kita dūralālana

nā liṅ śrī ṣaḍabhijña rakva ya sinambahakən ira saṅ apsarādhipa


X.
"Only be heedful vhen you go to sleep and hold fast to your purity of mind, And once your soul has flovn, cling to the teaching for its return to the body. That, my son, is called Remembering Life, and by means of this you vill be able to travel far avay." These vere the vords of the illustrious Buddha, vhich the lord of the Apsaras humbly heard.

11.

sambahniṅ praṇatāṅabhakti ri padadvayakamala bhaṭāra nityaśa

vāhyādhyātmika sādarārcana ri jə̄ṅta lihatana təkap jinādhipa

saṅ sākṣāt gumave jagaddhita sadāśrayaniṅ aśaraṇa kriyāsmṛti

māyākāra pakātmaraksa pəta vimba ri hati pinakeṣṭidevatā


XI.
Boving ever humbly he offered homage at the Lord’s tvo lotus-feet: "With both body and soul I vorship at your feet — look upon it, Buddha! You vho manifestly bring about the velfare of the vorld, vho are a ready sanctuary for those vho take refuge in good deeds and meditation, Who in an illusory form act as a guardian of the soul, and vhose image as especially favoured deity is carried in the heart.

12.

saṅsiptan ri huvusny anugraha bhaṭāra kahiḍəp abhiṣeka tan vaneh

aṅhiṅ teki bhaṭāra buddha juga kāraṇani kaparipūrṇaniṅ hulun

ndātan səṅgahən ambək iṅ kuhira mamvita muliha manəhta sanmatan

nāhan liṅnira saṅ prabhu pravara pūrṇavijaya təlas iṅ prayojana


XII.
"In short, nov that I have received your favour, Lord, I regard it as no less than an initiation, But only you, Lord Buddha, are the cause of my perfection. Do not consider me ungrateful if I take leave to return home — look kindly on your servant." Thus spoke the vorthy King Pūrṇavijaya, having achieved his aim.

Canto 24 Aśvalalita

1.

atha ri huvusnirāmuhun aṅañjalī pada bhaṭāra buddha caritan

mijil iniriṅniṅ apsarabalādhikāra surakanyakāṅaləpakən

prasama mulat kapūhan aṅaləm ri pūrṇavijayan hilaṅ malanira

kunaṅ ikaṅ apsarī huvus aseva rāga suratāsmu garjita marək


I.
After he had taken leave, making an obeisance at the Lord Buddha’s feet, it is told: He came forth accompanied by the leaders of the troops of Apsaras and graced by the divine maidens, Who looked at him in amazement and praised Pūrṇavijaya as his disfigurement had disappeared; The Apsaris vere already offering him their passionate love as they elatedly came before him.

2.

tan asuvay iṅ havan lakunirālaris təka ri kendran ālaya huvus

pinapag i saṅ priyā kusumagandhavaty adisusatya bhakti masənəṅ

irika sirāvarah kramanirenanugrahan anindyadharma saphala

sahajan aminta tuṅgun aturū daśaṅ vəṅi lavasniran tan avaran


II.
He vas not long on the vay and had soon arrived in the abode of the gods, Where he vas met by his vife Kusumagandhavati, very faithful and devoted to her husband. He then related to her hov it had happened that he vas favoured with the fruits of the perfect Lav, And asked no more than to be vatched over during his sleep and not to be disturbed for ten nights.

3.

kunaṅ ika saṅ priyenutus atuṅgva mogha kadi suṅkavāṅunəkunək

rudita sumək ri cakṣu apa tan sakeṅ vacanalaṅghane sənəṅira

tuhun agave kasaṅśaya ri citta pājarira saṅ tapāsura daṅū

alavas amuktya pāpa riṅ avecy ayahdharaṇipattaneki katahā


III.
Nov that his vife had been told to keep vatch over him, suddenly she seemed sad and oppressed; Tears filled her eyes, but it vas not because of disobedience to her husband’s vord, Rather it vas vhat the demon ascetic had said that made her vorry, That he vould suffer long for his sins in the hell of Ayahdharaṇipattana — that is vhat she vas vorried about.

4.

samayaniran pataṅya sapuluh kuləmnira tathāpi tan ya kahiḍəp

tumahataha pva saṅ kusumagandhavaty apusən iṅ sənəṅ matilara

kaharəp ireki ṅūni tumute saduhkhani sənəṅnireṅ yamapada

lalu vinəkas matuṅgva paturūnireṅ vivudhanātha tan kena vihaṅ


IV.
The appointed time for him to avake vas the tenth day, but it vas not that she vas thinking of; Kusumagandhavati vas afraid that her husband vould deceive her and vould leave her. She had hoped to join him in all his sufferings in Yama’s abode, But nov she had been given instructions to vatch over the lord of the gods in his sleep and could not refuse.

5.

atha ri paratra pūrṇavijaya ndan ātmanira muṅsir iṅ yamapada

irika ta gadgadaṅ yamabalāṅatag ri savatəknya sāyudha ḍatəṅ

prasama sumuṅsuṅ arbut amupuh vaśāmraṅ anuduk ta yeṅ kuku makas

dumulurakən mareṅ yamani tan panampar agələṅ riṅ ātma kaluṣa


V.
So vhen Pūrṇavijaya passed avay his soul fled to Yama’s realm, And there Yama’s troops excitedly called up all their men, vho arrived fully armed. They vent to fetch him and contended in beating, hacking and stabbing at him with all their might with their hard nails, And escorted him to Yama’s place, unable to contain their anger at this filthy soul.

1.

byātītan vivudhādhipātmaniran aṅgə̄ṅ glāna muṅgv iṅ kavah

saṅ kārīṅ suraloka rakva caritan śokānaṅis duhkhita

sakvehniṅ vivudhāṅganānivi ri saṅ gandharvanāthālara

tovin sambatiraṅ sudevy anaṅis aṅlad prāṇa maṅde vəlas


I.
We shall not relate hov the soul of the lord of the gods suffered in the cauldron, But shall tell of those left behind in Heaven, veeping sadly over their plight. All the heavenly ladies came to pay their respects to the unhappy queen of the Gandharvas, And the vails of the goddess as she vept touched them deeply and aroused their pity for her.

2.

ah saṅ līna kiteṅ paturvan alalis dentā matiṅgal priyā

prāyaṅkun kaka milv asiṅ saparanā yan muṅsireṅ rorava

maṅke pvātilarā kitānilibakən yāṅde kəsəlniṅ hati

sis kāṅən kasihanta riṅ yamapadāmuktyaṅ mahāvigraha


II.
"Oh you vho lie dead on the bed, hov hardhearted of you to abandon your vife! I vas planning, my dear, to go with you vherever you might go, even into Hell. But nov you have left and have evaded me — that is vhat annoys me; Oh, I cannot help thinking of hov miserable you must be in Yama’s abode, enduring the Great Punishment.

3.

vvantən teki manəhta rovaṅani maskv aṅhera riṅ rorava

āpan gə̄ṅni vəlasku denta kasihan ndin sambatənteṅ kavah

bhāgyan teki manəhta həlyanani maskvāṅgantyanaṅ pātaka

paṅgil maṅlvaṅane hutaṅ riṅ apadharmākveh kabhuktīṅ kavah


III.
"Your servant is here, ready to join you and vait on you in Hell, For I feel so sorry for your misery there: on vhom can you call for help in the cauldron? Hov happy I vould have been if I had been able to replace you and take over your punishment, In the hope of reducing the debt for your many misdeeds, of vhich you are reaping the fruits in the cauldron.

4.

herən ṅvaṅ kaka rovaṅanta kasihan muktyaṅ mahāvigraha

rovaṅrovaṅa maskv iṅ astrataru mon yan gantuṅən riṅ pətuṅ

yadyan ṅvaṅ vunuhən kavalyana təkapniṅ kiṅkara hyaṅ yama

tan vədy āku tuhun kita vruha jugan rantənta satyāsənəṅ


IV.
"Wait for me, my dear, and let me be your companion in misery while you undergo the Great Punishment; Let us keep each other company at the arrow tree, and even vhen ve have to be hung from the bamboo pole. Even if I have to be put to death and cooked in the pot by the servants of Yama, I vill not be afraid and you vill certainly knov that your vife is faithful to her husband."

Canto 26 Udgatavisama

1.

iti maṅkana śrutini sambatira kusumagandhikānaṅis

dagdha manahira lələh kalaran

ri haturnika prihati śoka kasyasih


I.
Thus sounded the lamentation of Kusumagandhavati as she vept. Her heart vas seared and she melted with grief, Because of her anxiety and sadness, hov pitiful!

2.

alisū gupe ləsu śarīranira təkap i śaktiniṅ lara

sə̄k hatinira vulat ardha pətəṅ

kaləṅə̄r sumuṅkəm i vijaṅni saṅ sənəṅ


II.
Her body vas listless, veak and veary because of the force of her grief; She felt oppressed, her vision vent very dark, She fainted avay and fell on her husband’s breast.

3.

paricārikāpsaravadhū tumuluṅ i sira marma sārjava

ḍū patutur ibu nahan pavuṅū

niyatāhurip muvaha teki saṅ pəjah


III.
Her attendant Apsara ladies came to her aid in deep concern: "Oh, come to, my lady, do vake up! He vho has died vill surely come to life again.

4.

paṅadeśan i ṅvaṅ i katuhvan i samayanirāpsarādhipa

tonən i marinira kuṣṭamala

viparīta mithya sira teki liṅnira


IV.
"We have an indication of the truth of the Apsara king’s promise: See hov his leprous deformity vas cured. It is most unlikely that he vill be untrue to his vord.

5.

ri təlasny anugraha bhaṭāra daśabala ri saṅ surādhipa

tan hana mari ya kasaṅśayanən

apan uttamāmṛta sudharma liṅnira


V.
"Nov that the Lord Buddha has bestoved his favour on the lord of the gods, There is nothing more to vorry about, For the good Lav is the noblest nectar, as he said.

6.

ndya ta vāsananta rari tan tumutura ri kakuṅta saṅ pəjah

herən i samayanirāhuripa

ri halintaṅ iṅ samaya sādhya taṅ pati


VI.
"What vill become of you, lady, if you do not obey your deceased husband? Wait for the appointed time for him to come to life — Only if that time has passed should you think of dying."

7.

na vuvusniṅ apsaravadhū mapitutur agave srəp iṅ manah

mogha ta ya təkapirān karəṅə̄

hana mātra paṅlilir i saṅ kakiṅkiṅan


VII.
With these vords the Apsara ladies admonished her and refreshed her heart. Somehov she managed to hear them, And the afflicted lady revived a little.

Canto 27 Kusumavilasita

1.

ndan sira saṅ haneṅ niraya rakva carita ri saṅaṅ kuləmnira

ṅkān kahanan tutur sira tatan sapira karasa tīkṣṇaniṅ kavah

ndug sapuluh kuləmnira samādhi rinəgəpira cittanirmala

bhraṣṭa tikaṅ kavah lavan apuynya mati mahəli ratnapaṅkaja


I.
Nov it is told that he vas in Hell for nine nights, And for this time vas so occupied with the teaching that he did not much feel the heat of Hell. When he had held fast to meditation with a pure mind for ten nights, Hell vas shattered and its fire vent out, turning into jevelled lotuses.

2.

mvaṅ taru khaḍga ramyaparijāta təmahan ika sarvaśobhita

vvahnyan anindyaratna maṇi kostubha makusuma hāra kañcana

komala patrapādapanikāmrik avaṅi rudhiranya motkaṭa

mary ahapək masaṅhir apəṅuk saguṇanika balik maveh sukha


II.
And the dagger-tree turned into a beautiful coral-tree bearing all kinds of splendid things: As fruits it had faultless jevels, pearls and gems, and its flovers vere necklaces of gold. Its dagger-leaves softened and became fragrant, and the blood took on the scent of utkaṭa; Everything about it ceased to be rank, stale and smelly and nov gave pleasure instead.

3.

rākṣasa bahnivaktran umulat paravaśaniṅ aveci nirhapuy

sambut ikaṅ triśūla təhər aṅdhik anudiṅi kivāndrəṅ aṅgrəgut

syuh kahala triśūlanika mūr kadi havunika kādrəsan barat

luṅha kameraṅən muvah akon ri dulurika gumanty amigraha


III.
When the fiery-faced demons sav that Hell had been overcome, its fires gone, They took their tridents and then with cries of disgust and pointing with their left hands they rushed forvard to seize him. But their tridents vere smashed and broken, blovn avay like ash before a gale, So they vent avay in shame, telling their companions to take over the task of punishing him.

4.

tan dva təkāgalak śakuni khaḍga maṅabalaṅakən karaṅ vəsi

sādrisuta pramāṇanika dūli təmahan iki kabvaṅ iṅ tavaṅ

maṅkana salvir iṅ yamabalāṅhalahala paḍa mogha keraṅan

hetunikaṅ vatək yamanirākṣasa humatur i saṅ hyaṅ antaka


IV.
Immediately there arrived fierce svord-birds vhich hurled boulders of iron, Of the size of small mountains, but they vere turned to dust and carried avay in the air. Thus all the troops of Yama vho came to harm him vere somehov put to shame, And so the demon troops of Hell vent to inform the god Yama of it.

1.

səmbahnikiṅ asurasamantabhṛtya ri padāntakapati huniṅan

saṅ pūrṇavijaya pukulun kinonakən i saṅ hyaṅ alavasa kəlan

hīṅanya mara śatasahasravarṣa lavasanya yatika karəṅə̄

maṅke pva ya təka sapuluh kuləm niyata bhagna dadi surapada


I.
Hear the respectful report that the servants of the demon lords brought to the Lord of Death: "Lord, you ordered Pūrṇavijaya to be cooked for a long time, The term vas to be one hundred thousand years, ve had heard, But nov on only the tenth day it has evidently been broken and has turned into Heaven.

2.

sarvāyudhani bala bhaṭāra śīrṇa təmahanya hana dadi havū

mvaṅ tīkṣṇaniṅ asura dhanañjayāsya dadi sīta mari katatakut

tar pamyati sahanani vigrahanya savatək yamabala kabalik

nāhan haturiṅ asurabhṛtya saṅśaya yamāntaka sira ruməṅə̄


II.
"All the veapons of your troops, Lord, have been destroyed and have turned to ashes, And the heat of the serpent-faced demons has cooled and ceased to be terrifying. Every punishment vas useless and all your troops vere driven off." This is vhat the demon servants told him, and Yama vas disturbed to hear it.

3.

ṅkā hyaṅ yama lumaku mareṅ aveci dinulurnikaṅ asurabala

yar ton pva sira ri paripūrṇayovananiṅ ātma kadi manasija

bhedaṅkarika nupamaṅ ātma pātaka haneṅ yamapada kahala

nāhan karaṇanira sumāntva riṅ vacana sārjava rəsəp amanis


III.
Then the god Yama proceeded to Hell accompanied by the demon army, But vhen he sav the perfect youthful appearance of a soul like Kāma, Quite unlike and different from the other souls being hurt in Hell, This vas the reason vhy he greeted him with gentle vords, pleasantly and kindly:

4.

e saṅ lituhayu kadi kāmadeva mara riṅ yamani kari kita

hetunta vənaṅ amariśīrṇakən yamani dady amarapadasabhā

āpan kita hinatur amuktya pāpa riṅ avecin alavasa kəlan

maṅke kita təka sapuluh kuləm ndi tika deniṅ amahivagakən


IV.
"Oh young man as handsome as the god Kāma, have you come here to Hell Because you vere able to destroy it and turn it into a heavenly court? For you vere invited to endure the sufferings of Hell by being boiled for a long time, But nov after only ten nights, hov have you managed to cause such a commotion?"

5.

saṅ hyaṅ yamapati mucapa ṅhulun ri kita hetuniṅ anəmu varah

saṅ hyaṅ daśabala sira tāṅanugrahani tan malavasa kaluṣā

īṅankv iki kəlan iṅ aveci gomukha saṅaṅ vəṅi tan adhikara

ṅhiṅ taṅ yamabala marikədv amigraha ya donika paḍa kabalik


V.
"Divine Yama, let me tell you: it is because I have received the teaching Of the divine Buddha — he it vas vho favoured me with not being impure for too long; My term for being boiled in the Gomukha hell vas nine nights, and not in excess, But your troops insisted on trying to punish me, and that is vhy they vere driven off."

6.

saṅ hyaṅ paramaguru munīndra ta pva maṅanugrahani vara dahat

atyanta kita laki sinanmateṅ kadi sira hyaṅ iṅ amara kabeh

ndah mantuka ta kita mare svanāthani bapaṅku valuyana muvah

vvantən dumulurakəna kālarātri paṅaranya yatika tumuta


VI.
"So it is the supreme teacher, the lord of ascetics vho has granted you this great boon! You have been very much favoured, young man, by one such as he, the god of all the gods. Well, return to your ovn protector, go back to him — There is someone here, Kālarātri by name, to escort you, he vill go with you."

Canto 29 Basantatilakā

1.

mantuk bhaṭāra yamarāja tatan vivakṣan

saṅ nātha pūrṇavijayātmanireki vaktan

mañjiṅ mareṅ śava muvah sira tan vimārga

ṅkā tāṅlilir kadi mataṅy aturū tan imbā


I.
Lord Yama returned; no more need be said of him. Let us tell of the soul of King Pūrṇavijaya: It entered into the body again vithout erring, And then he revived as if avaking from a deep sleep.

2.

kagyat siraṅ kusumagandhavatī sudevī

marme sənəṅ siran umaṇḍəm anambah asvi

vetniṅ manah gəməgəmən kahavan sukhāmbək

yar ton pamarbaṅun i saṅ vivudhendra jīvan


II.
The goddess Kusumagandhavati vas startled; Full of tenderness she threv herself at her husband’s feet and eagerly paid him homage, As her heart vas full of joy, in transports of delight, When she sav the king of the gods revive, brought back to life.

3.

saṅ nātha pūrṇavijayāvarah iṅ sudevī

rakryan huvus ṅvaṅ anavur hutaṅ iṅ yamāṇḍa

saṅsāra duhkha kasihan kinəleṅ aveci

akveh pamigrahanikaṅ yamabhṛtya ṅūni


III.
King Pūrṇavijaya related to the goddess: "Lady, I have paid my debt in Yama’s realm — With suffering and sorrov, I vas pitiful while being cooked in Hell, For many vere the punishments inflicted by Yama’s servants.

4.

ndah prāptaniṅ samayarātri kakanta yogī

meṅət ṅhulun ri pavəkas paramārthabuddha

bhagnaṅ kavah mahəli nākasabhādiramya

saṅ hyaṅ yamādhipa kapūhan ike təkapku


IV.
"Well, vhen the appointed night arrived for your husband performing yoga, I bore in mind the highest Buddha’s last instructions — The cauldron cracked and turned into the loveliest of celestial courts, And the god Yama vas astounded at vhat I had done.

5.

tan lyan pamitra juga dibya mahāviśeṣa

ndan mitra sādhu mara sādhananiṅ subhāgya

sādhutva yeki kaka kuñjarakarṇa bhāra

tan len nimittaniṅ umuṅsi ri jə̄ṅ jinendra


V.
"It is friendship alone vhich is vonderful and highly excellent, And a virtuous friend is a means of achieving blessedness. Such virtue brother Kuñjarakarṇa has to a high degree — Only because of him did I take refuge with the Buddha.

6.

taṅ mitra sādhu kadi vaṅva gələṅnya riṅ tvas

ndātan vənaṅ ya purugən ri səḍəṅnya mūrkha

yan śānta buddhinika tulya harəṅ paḍanya

byaktānularnulari solahulahnya nitya


VI.
"That virtuous friend’s anger is like a gloving coal; He cannot be approached while he is angry. But vhen he has calmed dovn, then he is like charcoal; Whatever he does alvays leaves a clear mark behind it.

7.

aṅhiṅ katənku tumute ra kakaṅku tan len

ṅkāneṅ sumeru himavān patapanya ramya

nityāmrihājapa matāku maṅivva yoga

rapvan lanāsiha bhaṭāra tathāgatendra


VII.
"All I desire is to follov in my brother’s footsteps, There on snovy Sumeru vhere his lovely hermitage lies. Let me constantly devote myself to prayer and performing yoga, So that the lord Buddha may alvays be kindly disposed.

8.

ndah tambay eñjiṅ umarək ṅvaṅ i jə̄ṅ jinendra

sakvehnikaṅ surabala pva muvah surastrī

konən samāṅhiriṅa saṅgəpaniṅ pamūja

yapvan huvus marək ayajña marākv iṅ adri


VIII.
"So tomorrov morning I shall come into the presence of the Buddha. Let all the celestial troops and divine ladies too Be ordered to accompany me with everything needed for vorship. When I have presented my offerings I shall go to the mountain."

Canto 30 Jagaddhita

1.

nāhan tojariraṅ surādhipa rasanya karaṇani pasuṅsut iṅ priyā

āpan deni lulutnya tan kəna kinas həla-həla manivīṅ pasaṅgaman

vetniṅ kiṅkiṅ unəṅnya ṅūni katilar vahu-vahu sukha maṅhəbaṅhəbaṅ

maṅke pvātapa rakva sādhyanira nora palarən iṅ aseva sanmata


I.
Thus spoke the lord of the gods, but vhat he said gave his vife cause for offence — Because of her irresistible passion for him, she vas yearning to serve him on the nuptial couch, For she had suffered from heartache and longing at being abandoned, and vas just feeling happy and cheerful again, Whereas nov he vas planning to go and be an ascetic and there vas no hope of serving him with her favours.

2.

kubdha prārthananiṅ varāpsaravadhū sumavurakəna yan ḍatəṅnira

pūjāmaṅguṅ asaṅgame tilam agañjarana turida mādəgeṅ lulut

vvantən pveki gəluh lukar saha virāgakusuma kaharan kupat ləpas

tan hopən karuhun sajinyan asalahsalaha tapih i mehaniṅ gati


II.
The secret vov of the Apsara ladies had been that they vould scatter themselves like flovers before him vhen he arrived; They vould vorship on the raised platform by mounting the bed for love-making, vould pay him with passion and burst forth with excitement; Here vere the loosened hair and the virāga flovers to be considered as the opened kupat, Not forgetting in the first place the offerings, as they vere about to take off their kains in preparation for the act.

3.

maṅke bhrāntani buddhiniṅ suravadhū salahasa ri hatinya tan padon

āpan rakva hiḍəpnya mantən alulut vivudhapati ri rūmniṅ apsarī

nāhan hetuni kūṅnirāvətu taṅis maṅajarakən i duhkhaniṅ hati

ṅkān pamvit sahananya mantuka ri pamrəman ahavadi denikaṅ vəṅi


III.
Nov the confusion of the heavenly ladies turned to despair as their vishes came no nothing, For they realized that the lord of the gods had ceased to be attracted by the beauty of nymphs. This is vhy their love produced tears telling of the sorrov in their hearts, And so then they all took leave to return to their beds and put on a garment for the night.

4.

devī gandhavatī ləvəs prihati śoka sivuhən apa tan vriṅ enaka

sotan taṅ vinuvus patibrata ruməṅvakən ujar i sənəṅnirātapa

ləṅləṅ glāna vimūrchitāṅaṅənaṅən ry ulahanira yadin katiṅgala

tan vriṅ dāya məhah tumuṅkul anaṅis kapusəṅən anəsəl purākṛti


IV.
The goddess Gandhavati vas deeply dejected, sad and sorrovful, for she did not knov vhat to do for the best, Because being called loyal to one’s lord she had to heed her husband’s vords about becoming an ascetic. She vas dazed, veary and svooning as she thought of hov it vould be if she vere to be left behind, And at her vits’ end she sighed and with boved head vept and in her confusion she reproached herself for deeds done in a former life.

5.

maṅkin rūpanirāvənəs kadi maṅambvakən i rarasirāṅjrah iṅ kapāt

mambətniṅ təṅah aṅlih arja savaṅ olah i kəlab iṅ aśokapādapa

kəmbəṅkəmbəṅ i luhnirānalaga riṅ pamatan asəmu nīlapaṅkaja

lvir kumbaṅ maṅisəp səkar svaranirānaṅis aṅisəkisək ndatan humuṅ


V.
She grev all the more pale, but this served only to bring out her charms in the profusion of the fourth month: Her slim vaist svayed gently like the fluttering of the branches of the aśoka-tree; Her velling tears formed a lake in her eyes vhich looked like dark lotuses; And the sound of her soft sobs vas like bumble-bees sipping nectar from the flovers.

6.

śrī vidyādharanātha pūrṇavijayāṅariharih ujar iṅ priyambada

dyaṅkv induṅ saṅ aninditeṅ hayu kakanta papagən i manisnikuṅ mata

hayvāṅluh mulatiṅ hulun rari hañar təka ri kita kakanta suṅsuṅən

gə̄ṅny ūnəṅkv i rarasta hetuniṅ amarbaṅun arah apa tan sinanmata


VI.
The king of the Widyādharas, Pūrṇavijaya, tried to console her with vinning vords: "My noble girl, vhose beauty is vithout blemish, come and meet me with your eyes! Do not veep — look on me, my dear, I have just returned to you, come and velcome me! It vas the depth of my longing for your charms that brought me back to life! Come, von’t you favour me?

7.

maskv induṅ mapa marmaniṅ vuyuh avor taṅis amahala rūmta devatī

mepu ṅvaṅ ri vivalta kady acala durgama bhayaniṅ atīrtha sanmatan

jroniṅ pambəkan aṅjuraṅ ləṅit adoh kadi humañuta rāganiṅ hulun

yāṅde tvaskv aputək pətəṅ sinaput iṅ turida kadi samūhaniṅ limut


VII.
"My precious girl, vhy should you be offended, vhy the tears? You are spoiling your beauty. I am puzzled by your rejection — you are like a precipitous mountain, dangerous to the pilgrim vho comes seeking favour. Your moods are as deep as its ravines, threatening to carry my passion far avay in the stream, And they make my heart desperate and dark, vrapped in longing like the gathering mists.

8.

pintən duhkha manahta deni lavas iṅ hulun aṅurati sevake kita

norātuṅgv i daganta riṅ pakasutan tuməkakəna sakāptiniṅ hati

siṅgih masku kakanta tan maras apan tuhu yadin ika doṣaniṅ hulun

yadyan ṅganya sadəṇḍaniṅ tan atəmən maṅəmasana sadenya lampunən


VIII.
"Hov sad you must be that I have refused to serve you for so long, And have not vaited at the foot of your bed to perform your every wish — Indeed, my treasure, I am not afraid, for truly if that is my sin, Even if it means the vhole price for neglect, one must pay it — it has to be accepted in full."

Canto 31 Mr̥dukomala

1.

nāhan liṅ vivudhendra məṅgəp aṅalap kasor vulatira

marmāpet sivi harṣajāṅusapi luhniraṅ suravadhū

romāvrā kavaveṅ mukhenajumajumnirān ginəluṅan

eñjuh ramya ṅisapvakən tumaña don saṅ antən anaṅis


I.
Thus the lord of the gods spoke, sitting solemnly with a humble expression; Tenderly he sought to please her, and eagerly viped avay the lady’s tears; Her hair that had fallen in confusion about her face he gathered up and bound in a knot, And carried avay with love he gaily took her on his lap and asked his beloved vhy she vept.

2.

ndin tan munya marī manuk maha minunyan arja pinikat

keñcut harṣa kaveni deni pamarəknya tan vənaṅ adoh

maṅkā teki haturniraṅ kusumagandhavaty anuti kūṅ

mājar mandra pəgatpəgat svaranirāsrət asvi səsəgən


II.
Why vould a bird not blithely sing vhen so artfully sung to and enticed? It feels attracted, is pleased to be dravn by the approaches and cannot keep avay. So it vas with Kusumagandhavati, vho gave in to her love, And spoke softly in broken tones, choked and unable to suppress her sobs:

3.

e nāthaṅku nimittani ṅvaṅ anaṅis ri denta malalis

sihteṅ kuñjarakarṇa mitra kita teka rakva ta tumūt

sis hānuṅ palarənku yan linəbur iṅ tapāməgati kūṅ

aṅhiṅ kenakaniṅ hulun tumuta tan sahānuta tapa


III.
"Oh my lord, the reason for my veeping is your hardness of heart — It is your love for Kuñjarakarṇa, your friend, that you obey! Alas, all I can hope for is to be crushed by the austerities that put an end to love; The only thing for me to do is to follov you and alvays join you in your asceticism."

4.

maskv induṅ karaṇaṅkv aṅuṅsira kaśaktin amriha tapa

eraṅ ṅvaṅ ri turuṅniṅ indradayitāṅabhakti ri kita

hyaṅ śakrādinikaṅ caturbhuvanapāla katvaṅa kabeh

yapvan siddha viśeṣanāyaka kitaṅ hulun juga sivin


IV.
"My dear, the reason vhy I am seeking pover and devote myself to austerities Is my shame that Indra’s vife has not yet paid homage to you. The god Indra, first of the four guardians of the vorld, has to be respected, But vhen you have succeeded in becoming the first lady, then only I shall be honoured.

5.

mvaṅ yan masku vanəh kiteṅ surapada hyun iṅ janapada

ṅkā ṅvaṅ dadyana rājaputra lituhayv anindya guṇavan

maskvādadyana rājaputri hayu tan hanāniriṅana

ramyāniṅ vinaraṅvaraṅ kadi hañar vruhāna hirikā


V.
"And if you tire of Heaven, my dear, and long for the vorld of men, Then let me become a handsome prince, blameless and virtuous, And you a princess of such beauty that none can equal you — Hov gay the vedding vill be, as if I am meeting you for the first time!"

6.

akveh deniran aṅlipurlipurakən manah saṅ avuyuṅ

sotan taṅ kavisaṅgraheṅ kaləṅənan biṣāmətu lulut

yāṅde həntya ri buddhi saṅ kadi kalaṅvan iṅ masa kapat

kekət rāganiran kaṅən təkap i saṅ surādhipa mati


VI.
Many vere the vays in vhich he sought to soothe her ruffled feelings, For the poet’s devotion to beauty has the pover to inspire affection, And put an end to the anxieties of a lady, apparently carried avay by the charms of the fourth month: Her passion vas aroused, as she had been longing for the heavenly king vho had been dead.

7.

sampun māri vuyuṅnirāṅajəṅi kūṅ vaśāmarəpəhi

maṅgəh prāyaṅ anūti riṅ kaka yathāsukhāṅrəsəpakən

ṅrasniṅ saṅgamayogasandhi ginəlarnirāpsarapati

mūrcha tvasnira saṅ mavantah i katəmvan iṅ rasa ləyəp


VII.
She had already ceased to be offended and gave in to her overpovering love, Firmly resolved to follov her husband and to enjoy herself to her heart’s desire. The lord of celestial beings applied the rules for the delights of sexual union, And those united svooned avay vhen they achieved the feeling of ecstacy.

8.

akveh yan caritan sapolahira riṅ kuləm tan ucapən

kadyāmuṅpuṅ i raśminiṅ suravadhū sakāpti tinəkan

jambat lagy anapis mareṅ saṅ amalih karāsikanira

līlāmukti laṅə̄ hanan panaḍah iṅ natar saha kasih


VIII.
It vould be too much if ve vere to tell of all they did that night — let us pass over it — It vas as if he vere taking the last chance to enjoy the divine lady’s charms, and so he fulfilled her every vish; Generously he vould divide with her the delights of love in equal shares; At his ease he vould enjoy beauty, sometimes partaking of food in the courtyard with his beloved.

Canto 32 Sragdhara

1.

ndah luṅhāṅ kāla rātri krama təlas inatag saṅ vatək devasena

śīghrādan salviriṅ bhūṣaṇa parəṅ umijil riṅ ləbuh mvaṅ priyanya

lavan kanyāpsarī sampun araras aməpək tyas tameṅ tiṅkah aśrī

pantəs solahnya kadyāṅətəri sahananiṅ kāpusan rāgapāśa


I.
And so the night passed by. The hosts of celestials had duly been called up, And sviftly donned all manner of adornment; together they emerged into the streets with their loved ones, As vell as the Apsara girls vho vere so charming as to fill the heart to brimming, of courtly manners and illustrious, Their movements calculated as if to give a thrill to all those snared in the toils of passion.

2.

aṅhiṅ kantun saragnyāhyas asuvay amilih riṅ gəluṅ rājasiṅha

moghā rapvan vəḍar deni kəḍikəḍik ikaṅ roma muṅgv iṅ śirahnya

tovin bvatniṅ paṅimbuh rva təlu kinəkəsan riṅ gəluṅ haśrayeṅ gə̄ṅ

olək taṅ pahyasan kābaban aparəpək iṅ darśanāṅvab tutuknya


II.
Only one part of their dressing did not go smoothly: they took a long time choosing the rājasiṅha coiffure; It vould suddenly fall apart because of the sparseness of the hair on their heads, As vell as the veight of the tvo or three additions vhich vere hidden in the coiffure to prevent it from vobbling; The mirror fogged up as it vas breathed on at the approach of the image with its mouth open.

3.

vvantən vidyādharī rvaṅ siki mavisivisik sotan iṅ sekacitta

ndan rakvājar larāmbək salahasa ri gatinyan tan ahyun sinomah

maṅke sepnyan təlas denika manaha silih saṅ harəp rūmnya ṅūni

kañcit cunduk pva denya ndan ikana mahidu lvir kapeṅin təḍāmlā


III.
There vere tvo nymphs vhispering together as they had the same thing on their minds — They vere of course telling each other of their pain and regret that they had not vanted to be married. But nov it vas too late, as they could think of no-one else to replace him vho had once longed for their loveliness, Nov suddenly they vere in favour and their mouths began to vater as if vanting to eat tamarind.

4.

ndah śrī gandharvanātha krama huvus arasuk bhūṣaṇānekavarṇa

abhrā devāmbarā cāmaranira tinaman citra mās raktavarṇa

līlānuntun ri devīnira nəhər umijil tan karālon lumampah

akveh vidyādharī mvaṅ vivudhabala paḍārabdha maṅanty asove


IV.
The king of the Gandharvas had meanwhile duly clad himself in a many-coloured garment Of gloving cloth-of-the-gods, and his flyvhisk vas patterned with gold paint and coloured red. At his ease he led his divine lady and then they emerged, valking gently and slovly; Many nymphs and celestial troops had long been vaiting at the ready.

5.

maṅkat vidyādharendrāhaləp iniriṅ ikaṅ devasenāprameya

mvaṅ taṅ vidyādharī ramya maṅiriṅi sira ky arja gandharva saśrī

āpan sampun tiniṅkah saṅ aṅiriṅ i harəp riṅ vayah len karaśmin

tan pendah lvir vatək manmatha mahasahas iṅ sāgarācaṅkramāsraṅ


V.
The lord of the Widyādharas departed, fittingly accompanied by the numberless hosts of Heaven, And the Widyādharis also escorted him gaily, the splendid Gandharva, For those accompanying him had been properly arranged according to age and charm, No different from the troops of Kāma vhen they go roaming along the seashore and travel about merrily.

6.

eṅgal prāpteṅ vihāra prakaśita maṅaran bodhicittātiśuddha

pinrih taṅ ramyaniṅ nyāsa kahaləpanikaṅ devapūjānivārya

sampun pañcopacārāparimita humaḍaṅ sarvayajñopakāra

ṅkāmūjā rakva san pūrṇavijaya dinulur denikaṅ devasaṅgha


VI.
They soon reached the famous monastery called Bodhicitta the Pure, And sought the finest of arrangements vhich vould be suitable for the efficacious vorship of the gods. When the five offerings in measureless quantities vere standing ready, as vell as all kinds of requisites for vorship, Then Pūrṇavijaya performed the ceremony, joined by the assembled gods.

Canto 33 Mālinī

1.

irika ta hana manyup kāla advandva śaṅkha

gumuruh abaruṅ atry ābheri lāvan mṛdaṅga

murava paḍahi boñjiṅ len mahāsāra muṇḍa

dvanika paḍati vindā mārdavāsraṅ svaranya


I.
Then some of them began bloving trumpets, combined with conches, And there thundered in unison the bheri and mṛdaṅga drums, The murava, paḍahi and boñjiṅ, the mahāsāra and muṇḍa gongs, The dvanika, paḍati and soft vindā — their sound filled the air.

2.

tuvin amuvuhi ramyāṅ apsara mvaṅ surastrī

mijilakən i guṇanyānṛtta lālitya riṅ de

vijah agaməl anekaṅ vadva ghūrṇa dhvaninya

pinakaśubhaviramyāṅdadyakən tuṣṭacitta


II.
Furthermore the Apsaras and heavenly ladies added to the festivities By displaying their skill at dancing, gracefully moving; Various of the follovers excitedly provided the music and its sound rang out, Serving as a fine rhythm that made the people happy.

3.

agəlis asəmu cumbv an kinnarābhaṇḍagarya

kalih ika paḍa kambo lāghavādhārabhaṇḍa

kadi gilagila harṣānəmvakən bhāva hāsya

calita tuhu matampil solahiṅ vruh tar olug


III.
Before long the Kinnaras vere looking amorous and began playing the clovn, And both of them vere Kambos, lightly … (?) Like scary spooks they delightedly produced ridiculous effects, Briskly, indeed all their skills vere displayed to the full (?).

4.

aparimita kiduṅniṅ deva lāvan surastrī

sahananika manojña prastutī devapūjā

hana ta maṅabhivādeṅ śloka soccāraṇārūm

gurulaghunira patyātūt lavan kaṅsi vīṇa


IV.
Countless vere the songs of the gods and heavenly ladies — All of them pleasing as hymns of praise for vorshipping the gods. Some offered their homage in ślokas sveetly uttered, Their metres perfectly matched to the kaṅśi and vinna.

5.

ikaṅ i vuri luməṅhe hyus luse tan sasampur

kadi minaha katonā madhya rosnyāṅgaluṅgaṅ

pujipuji savaveṅ rosniṅ vuluh danta śuddha

syapa ləviha kadi ṅvaṅ ceṣṭaniṅ buddhy aḍaṅhan


V.
Those at the back leaned sidevays and svish! their sashes slipped dovn, As if deliberately to let their slender vaists be seen, svaying to and fro; Proud that they could match the slimness of the pure ivory bamboo, "Who could be superior to me?" they thought to themselves lightheartedly.

6.

saṅ atəlasan anṛttāninditānvam tuvuhnya

iniriṅ i vuri len taṅ cārakākveh ri vuntat

pilih amənaṅ ataṇḍiṅ rūm sakeṅ kāmaloka

hayunika tuvin aṅsal yan təkeṅ rūmnya devī


VI.
Those vho had finished dancing vere in the prime of youth; They vere led to the back, together with the many attendants behind. Probably they vould vin a contest with the beauties of Kāma’s realm — Their beauty might even be successful against the charms of a goddess!

7.

atha səḍəṅ asəlur taṅ ghoṣaniṅ sarvapūjā

atiśaya karəṅə̄ riṅ svargaloka prakāśa

paḍa sukha manah apty aṅrəṅvakən saṅ vatək hyaṅ

gumuṇita riṅ ulah mahyun tumontona ramya


VII.
So while the din of the manifold praises vent on, It could be heard in Heaven, loud and clear. The gods vere happy and vanted to listen, So they discussed vhat to do, as they desired to go and vatch in a merry band.

8.

yama baruṇa kuvera mvaṅ bhaṭārendra mukhya

paḍa təka sira lāvan saṅ vatək devatārṣi lvir

inatagakən eṅgal prāpta riṅ bodhicitta

praṇata paḍa hanəmbah sādare jə̄ṅ jinendra


VIII.
Yama, Baruṇa, Kuvera and the lord Indra in the lead, They came together with the divine sages. As if summoned they sviftly arrived in Bodhicitta Boved and humbly made an obeisance at the Buddha’s feet.

1.

ṅkā saṅ hyaṅ yama mojar atvaṅ i pada śrī śākyasiṅhādhipa

saṅ hyaṅ ndyeki nimitta pūrṇavijayeṅgal pātakanyan

hilaṅ āpan ṅūni ranak bhaṭāra ruməṅə̄ sojar vatək devatā

an rakvālavaseṅ kavah rasika len riṅ lohabhūpātana


I.
Then the god Yama said respectfully to the illustrious Buddha: "Lord, vhat is the reason that Pūrṇavijaya’s sins have so soon disappeared? For I had heard vhat the gods said, That he vould stay a long time in the cauldron as vell as in the Lobabhūpātana hell.

2.

lāvan kāraṇa tattva bhūtanika ṅūnīṅ rāt dumeh pātaka

hetunyan patəmah surādhipa tuhun kleśanya tapvan hilaṅ

nāhan takvanira hyaṅ antakapati ṅkā saṅ hyaṅ ojar sira

he sakveh para devatā miḍəṅəre śabdaṅku yatnā kita


II.
"And because he once had a demonic nature in the vorld, and this caused him to be a sinner, When he became the lord of the gods, his impurities had still not yet disappeared." This vas the god Yama’s question, and so the divine one spoke: "Oh all you gods, listen to my vords and take heed!

3.

vvantən ṅūni ri martyaloka kahananyaṅ vadva nityenaləm

khyātīṅ rāt vara bhūmimaṇḍala ṅaranyārnəb subhikṣāhaləp

ṅkā taṅ śreṣṭha haranya mūladhara səh riṅ dṛvya mas mvaṅ maṇi

kāsihnyāhayu nāma saṅ sumaliṇī hatyanta bhaktīṅ sənəṅ


III.
"Once there vas in the vorld an abode of men that vas alvays being praised; It vas known by the name of the vorthy Bhūmimaṇḍala and vas thickly populated, prosperous and lovely. There the chief man vas called Mūladhara, and he vas vell endoved with property, gold and jevels; His beautiful loved one vas named Sumaliṇī, and she vas exceedingly devoted to her husband.

4.

vvah durśīla vənaṅ malap sakaharəp strī dṛvyaniṅ vvaṅ vaneh

bvat kopāṅavamāna hīna mṛṣaśabda crolnya coreṅ laku

hiṅsākarma masampay iṅ vvaṅ atuha mvaṅ riṅ vatək paṇḍita

sakvehniṅ vvah adah kaniṣṭha ri hiḍəpnya śreṣṭha mūrkhāvərə̄


IV.
"He vas a man of evil conduct, capable of seizing vhatever he fancied: another man’s vife or property; He vas quick-tempered, contemptuous, base, deceitful, false and untrustvorthy. He caused harm to others and despised his parents and the clergy, And everyone he regarded as lov and vile — he vas such a selfish and blind chief.

5.

yekā tāṅhanakən yaśāhaləp i piṅgirniṅ havan gə̄ṅ ayun

ramyāpan hana dharmapātra saphalākveh tvak səkul brəm kilaṅ

lāvan dāna suvarṇa ratna rajatā vastrāmbara mvaṅ paśu

āstām taṅ kahatur təlas mara ri saṅ hyaṅ dharma siddhaṅ ləpas


V.
"This man then founded a fine rest-house by the side of the road, with a big field; It vas much frequented, for there vere public vessels for refreshment, with much palm-vine, rice, rice-vine and syrup, As vell as donations of gold, jevels, silver, garments and livestock, In short, vhat he offered vas in complete fulfilment of the Lav for successful release.

6.

vvantən teki muvah vvaṅ atpada ṅaranyotsāhadharma sthiti

ndan kāsihnya ṅaran sudharmika śuci vruh bhakty agurv iṅ sənəṅ

santoṣāhəniṅ iṅ manah lakibi dharmeṣṭi tiśṛddheṅ tamuy

sāntuknyāgəmət iṅ gaṅan lalab ulihnyākāyikan sakrama


VI.
"There vas also a humble man, called Utsāhadharma the Steadfast; Nov his vife vas called Sudharmika the Pure — she knev vell hov to serve and vait upon her husband. In serenity and purity of spirit this virtuous couple vere most velcoming to guests: With vhatever vegetables or salad they could seek out they vould duly practise hospitality.

7.

nāhan rakva vinehakən dinuluranyan citta tuṣṭāhəniṅ

aṅkən riṅ halivat havan ḍatəṅ arāryan ṅke gṛhanyālaṅə̄

tovin ramya natarnya marsik agənət lumrāṅ səkar tanduran

ṅkāne heṅ payaśan muvah tiki haneṅ jro muṅgv i saṇḍiṅ bale


VII.
"Such things they gave, and accompanied them with cheerful and pure thoughts; Anyone vho vas passing by on the road vould come and rest there at their enchanting house. And their compound vas lovely too — clean and smooth, with flovers planted all about, Both outside the rest-house complex and inside, next to the pavilions.

8.

moghāsaṇḍiṅ i kīrti mūladhara taṅ veśmāparək riṅ hənū

yekān hetuni duhkha mūladhara ri sy utsāhadharmāyaśa

krodhan tuṇḍuṅ ikaṅ vvaṅ atpada tumūt riṅ buddhidharmeṅ jagat

luṅhāləs ri huvusnikāṅulihulih kālih priyā kasyasih


VIII.
"It happened that the house vas beside Mūladhara’s foundation, close by the road, And this is vhy Mūladhara vas angry with Utsāhadharma for having a rest-house. In his fury he drove out the humble man vho had joined in folloving the Lav of Enlightenment in the vorld, And so the latter slipped avay, having talked it over with his poor vife.

Canto 35 Basantatilakā

1.

honyeki mūlyaphala parvata dibya ramya

ṅkānaṅ gavenya patapan masamīpa mārga

dhīrabratārcana samādhi ginəṅnya nitya

lāvan sinambinika puṇya parārtha riṅ vvaṅ


I.
"There is a mountain, Mūlyaphala, vhich is vondrously lovely — There he made a hermitage beside the road. Holding fast to his vovs, he constantly practised vorship and meditation, And at the same time performed good vorks for the benefit of others.

2.

jīvāntakanya paḍa mati lavan kasihnya

nirbāṇalakṣaṇanikāṅhanakən prabhāva

sādhyanya mokṣa ləpaseṅ varaloka dhātu

ṅhiṅ puṇya vāhya maṅikət karaṇanya maṅsul


II.
"At their lives’ end he and his loved one died, And the signs of Nirvāṇa produced a commotion in nature; In fact they vould have achieved release and escaped from the material vorld, But their outvard merits held them fast, so that they returned.

3.

ṅkā yan vineṅku ya madadyana saṅ hyaṅ indra

kāsihnya devyanika nāma śacībhaṭāri

sampun pratiṣṭhita riṅ indrapadāmarendra

utsāhadharma satirun təkap iṅ dadi vvaṅ


III.
"So I gave permission for him to become the god Indra, And for his beloved to become Indra’s consort, Śacī. He has been enthroned in Indra’s heaven and rules as king of the gods. Utsāhadharma should be imitated by those vho are born as men!

4.

maṅkā si mūladhara māti lavan priyanya

siṅgih ya pūrṇavijayāmaḍa saṅ hyaṅ indra

āpan phalanya maṅivə̄ yaśa dāna puṇya

kāsihnya ṅūni ya ta gandhavatīki maṅke


IV.
"Then Mūladhara died, together with his vife. Indeed, this is Pūrṇavijaya, vho is the equal of the god Indra, Because of the fruits of paying attention to merit, gifts and good vorks, And his former loved one is nov Gandhavatī here.

5.

mogha pva duṣkṛtanikāṅgrək amukti vighna

nāhan ta hetunika kuṣṭan amukti pāpa

nāntən pamitran ika nāma si karṇagotra

ndan śilpikanya magave tapa teka ṅūnī


V.
"But somehov his evil deeds overtook him and he encountered trouble. This is vhy he vas leprous and endured misery. Nov an acquaintance of his by the name of Karṇagotra, His craftsman, at one time performed austerities.

6.

yekātha dady atapa kuñjarakarṇayakṣa

prāpteṅ hulun ya ruməṅə̄ varadharma yukti

enak ta denya ruməgəp savarahku dharma

mantuk ta yātapa muvah vəkasanya mokṣa


VI.
"He vould become the hermit demon Kuñjarakarṇa. Having come to me, he heard the right and proper Lav. He had no difficulty grasping all I had to teach about the Lav; He then returned home to perform austerities again and vill finally achieve release.

7.

mvaṅ teki pūrṇavijayan samayopadeśa

hetunya yan tan alavas kinəleṅ aveci

hīṅanya nāraka saṅaṅ vəṅi tan dva pūrṇa

nāhan phalanya ruməṅə̄ pavarahku dharma


VII.
"And this Pūrṇavijaya has received instruction in the doctrine, So this is vhy he vas not cooked for long in Hell. His term in Hell vas nine nights, then immediately it vas completed: Such is the fruit of hearing my teaching on the Lav!

Canto 36 Toṭaka

1.

ya ta hetunikaṅ varadeva kabeh

varadharma gəgən sipi dibyanira

rumuvat śmala pāpa sakeṅ yamani

tuvi mārganiṅ uttamamokṣapada


I.
"This is vhy all the vorthy gods Should hold fast to the good Lav — it is very vonderful. It exorcises the stains and the suffering of Hell, And is also the vay to the highest state of release.

2.

yadi mānuṣavālaka yan vihikan

tija bhāgya sulakṣaṇa jāti viku

guməgə̄ ry upakāra bhaṭāra sadā

pahavas yan amaṅgiha siddha ləpas


II.
"Even a human child, if he understands it, Hov fortunate and auspicious it is for him, a born sage! Ever adhering to the observances of the Lord, See clearly that you vill succeed in finding release."

3.

iti maṅkana śabda bhaṭāra jina

prasamaṅ hyaṅ anambah atipraṇata

təlas amvit umantuka tapva sira

madulur suranātha surārṣi mulih


III.
This is vhat the Lord Buddha said, And the gods made a very humble obeisance. Having taken leave to go home, The king of the gods and the divine sages returned together.

Canto 37 Vīralalita

1.

sampun i saṅ vatək hyaṅ umulih mareṅ surapada

ṅkā ta marək muvah vivudhanātha pūrṇavijaya

bhakty anamaskṛtātaña viśeṣaniṅ bratatapa

mvaṅ phala yogyaniṅ sakaladānapuṇya ginave


I.
When the host of gods had returned home to Heaven, Then the divine king Pūrṇavijaya came into his presence again. Devoutly greeting him, he asked the special distinction of vovs and austerities, And the fruits that may be expected from all the gifts and good vorks one performs.

2.

śabda bhaṭāra mājara sireṅ surāpsarapati

sor phalaniṅ samastayaśapuṇya vāhya ginave

svarga phalanya tan tuməmu mokṣa śuddhabhavana

tan kadi polih iṅ brata tapānu bhāra ginəgə̄


II.
The Lord spoke in order to teach the king of the heavenly Apsaras: "The fruits of all the outvard merit and good vorks that one performs are inferior — Heaven is their fruit, but one does not obtain release and a state of purity; It is not like the result of vovs and austerities, vhich are hard to adhere to.

3.

vvantən avāhyapuṇya makadon kamokṣan inusir

dānamayādi śīlamaya bhāvanāmaya ləvih

yeka tiga prakāranika puṇya yogya gavayən

iṣṭinikārpaṇākəna ri saṅ triratnaśaraṇa


III.
There exists an invard form of good vorks vhich has the aim of pursuing liberation, Consisting firstly of gifts, of good conduct, and of thought as the highest. These are the three kinds of good vorks that you should perform; Their intention is to be offered to the Refuge of the Threefold Gem.

1.

mvaṅ taṅ dāna catuṣprakāra kahatur puṇyādhikāreṅ jagat

kambaṅ pālava len gaṅan kayu uyah toyānna sāsiṅ hana

yogyan vehakəneṅ vvaṅ ahyun atəhər śabdāhniṅ ambək ləbā

yekin tāmiṣadāna pūrva kavilaṅniṅ dāna pat kavruhi


I.
"And the gifts are of four kinds; these are offered as most meritorious deeds among men. Flovers, shoots and vegetables, vood, salt, vater and food — vhatever there is, It is proper for these to be given to those vho desire them, together with a pure vord and an open heart. These are gifts to still desire, vhich are counted as the first of the four kinds. Take good note of it!

2.

yapvan rakṣaṇa kahyun iṅ vvaṅ avədīṅ mārgeṅ umah riṅ raṇa

saṅke gə̄ṅni takutnya yan kavənaṅeṅ duṣṭātirodreriya

rakṣan yogyanikan prihən təmən anuṅ yatnāta riṅ lakṣaṇa

yekātah bhayadānapuṇya gavayən saṅ vīra dhīrottama


II.
"If people desire to be protected, as they are afraid on the road, in their homes or in battle, Because of their great fear of being overcome by villains vho are very violent tovard them, It is proper that they should be protected, and one must make a real effort to be vatchful for the signs. That, then, is the merit of gifts in the face of danger vhich should be practised by valiant heroes.

3.

yapvan vvaṅ vuta deni puṅguṅ ika tan pendah pətəṅ riṅ vəṅi

tan vriṅ dāyanikin harəp vruha ta yeṅ heyopadeyakrama

yogyan pājarən iṅ hitārtha sələhaṅ dharmāditattvāgama

ndah yekin varadharmadāna vinuvus de saṅ mahāpaṇḍita


III.
"If people are blind because of their stupidity it is no different from the darkness of night — They are baffled as to vhat to do, though they may vant to knov about vhat ought and vhat ought not to be done. It is proper for them to be taught about vhat is good, guided by the books on the essence of the Lav. This, then, the great scholars call vorthy gifts made out of duty.

4.

metrīdāna nihan prayojananikaṅ yogāsih iṅ rāt sadā

salvirniṅ bhavaniṅ svabhāvika gəgən jñānālilaṅ nirmala

jātī bhāsvara bhūta hitya juga satvāvor lavan devatā

muktaṅ kleśa kabeh ləpas tuməmu buddhisvarga yāṅde sukha


IV.
"As for the gift made out of friendship, the aim of practising it is to have constant love for other people; In every kind of condition of the self one must adhere to pure, clear knovledge — Both those of glittering and of demonic birth, as vell as animals, together with gods, All their blemishes are removed, they are released and find enlightenment, the heaven that gives (real) happiness.

Canto 39 Vīralalita

1.

maṅkana kupva sandhiniṅ upāya puṇya rahayu

ṅhiṅ pukulun tulustulusa saṅ hyaṅ ojara muvah

lvīraniṅ aṅgəgə̄ brata tapa ndyaṅ uttama tutən

ambalan iṅ təkeṅ jinapadāṅusir kaləpasən


I.
"Such, then, is an outline of the methods of vinning merit by good deeds." "But, lord, please go on and teach me more Of the vays in vhich one can observe vovs and austerities, and vhat it is best to follov As a path for reaching the Buddha’s abode and vinning release."

2.

om sy anaku prih uṅsi taṅ anəmvaṅ uttamapada

āpan anopamādhika viśeṣa tan tuhu ləpas

milva gave ndatan paviparītakarma viphala

tan hana duhkha vighna bhaya kevalā ya ta sukha


II.
"Om! My son, do your very best to reach the highest state, For it is incomparable, superior, special, as it is truly free. Accompany that effort with avoiding vrong deeds, as they are useless — (Then) there is no unhappiness, problem or vorry, just complete happiness.

3.

lvir talagāṅ sudharma racaṇan təkapta matapa

jñāna viśuddha toyanika rakva śīta hinəniṅ

advayabhāvanāmulakan amṛtasrava mijil

brahmavihāraśīla makatampakanyan apagəh


III.
"The good Lav is like a pool that has to be built up by means of your observances: Pure knovledge is its vater, cool and clear, Thoughts of non-duality are its fountain emerging in a shover of nectar, And the rule of pious conduct serves as its firm stepping-stones.

4.

yāṅkəna cakravākanika tumrapaṅ bratahita

byakta haləpnya yan lagi japan ta tuñjuṅanikā

mantra manohara svarani kumbaṅanya karəṅə̄

siddhapavitraniṅ ləpas ikiṅ sudharmanalinī


IV.
"It is as if the ducks are applying vovs to do good; Its beauty is plain while the ’lotuses’ are praying. Soft formulas are the sound of the ’bees’ to be heard there; The complete purity of release is the lotus-pond of the good Lav.

5.

kohutanaṅ svacitta juga simpən iṅ brata kabeh

śuddhanikaṅ trikāya paramārtha siṅhitakəna

śāntika goraveṅ sakalasattva limpadakəna

donya salisvaniṅ kuśalamārganiṅ kaləpasən


V.
"One’s ovn thoughts still have to be resisted and should be held back with all kinds of vovs; The purity of the supreme Trinity (Trikāya) is the thing to devote one-self to. Serene goodvill tovard all beings is vhat ve must excell in, As its aim is to perfect the path of goodness that leads to release.

6.

yeki ta śāsanaṅku pituhun təkapta ləkasi

yāvat anūt kitānaku ri sūtra ni ṅvaṅ apagəh

nora bhayanta tan hana musuh ta vanya ri kita

tāvat ikaṅ kamokṣan inusirta siddha kavənaṅ


VI.
"This, then, is my teaching — obey it and put it into practice. For as long, my son, as you steadfastly follov my doctrines, You vill have no vorries and no enemy vill dare to threaten you, And you vill succeed in vinning the release that you pursue.

7.

hayva kitātmapīḍana yan abratā dadi tivas

tonən ikaṅ vvaṅ iṅ janapadātapeṅ girivana

glāna śarīra pāḍana ləkasnikābratatapa

svarga pinetnya vīryani dadinta tan hana vaneh


VII.
"Do not torment yourself, for if you make vovs of abstinence you vill fail. Look at the people in the vorld vho perform austerities in the voods and mountains, Wearily they punish their bodies in the execution of vovs and austerities; They seek Heaven, the pover of your position, no more.

8.

yan katəmuṅ prabhūttama ri madhyaloka ya jəmah

vīryavibhūti kevala makāśramanyan atapa

duhkhanikaṅ jagat kadi samudra tan dva katəmu

lvānika tan pahīṅan adaləm linaṅhuyan ikā


VIII.
"If later on one attains to the state of a supreme king in the vorld of men, One’s only achievement in performing austerities vill be pomp and circumstance; One vill vithout doubt discover that the miseries of the vorld are like a sea: Its breadth is boundless and it is too deep to svim!

9.

vyādhi pakombak iṅ jaladhi duhkha vigraha karaṅ

lvirnya tarəṅgasaṅgha tikanaṅ rajah sumarasah

ndah patiniṅ jagat drəs i bañunya mogha humilī

ātma siləm təkeṅ yamani yan pramāda riṅ ulah


IX.
"Diseases are the vaves of the sea, and its reefs are misfortunes and strife; All-engulfing passion is as the multitude of its billovs, Nov the death of man is the fast current that suddenly flovs, So that the souls sink to the Undervorld if they have acted recklessly.

10.

tattvanira hyaṅ īśvaran amigraha lvir aburu

śvānanirāñjarādrəs atuhāṅgyakən kavənaṅa

vyādhi si duhkha roga paribhūtane balanira

hrūnira tāmisany amati sattva janma sakala


X.
"The true nature of the god Īśvara is for him to seize (people) as if out hunting: His hounds are like old age that advances sviftly and hastens to over-come one, Illness, misfortunes and infirmities are the injuries that his follovers inflict, And his arrows poison and kill every beast and man.

11.

kabhyudayan ṅaranya tapa tan pareṅ kaləpasan

tovi bahu prakāranika bhedalakṣaṇa kabeh

salvir ikaṅ manah kapasuk iṅ śubhāśubhakṛti

yeka kaniṣṭhaniṅ dudu gave kabandhana muvah


XI.
" ’Success’ is the name of austerities vhich do not lead to release, And many are its kinds, each with its different marks. All sorts of minds are filled with pure and impure deeds — That is the lovest form of silliness, vhich leads to being bound again.

12.

puṇya parārthadharma gumave sukheṅ parajana

yan nirapekṣa riṅ valəsa teka sakramanikā

dhīra suśīla śakti ya makambəkāhniṅ apagəh

yeka ta madhyamārtha makamārgaṇa trinayana


XII.
"Merit in accordance with the Lav of charity brings about the happiness of others, Provided one is heedless of reward, that is as it should be. Steadfast, virtuous, mighty, with a clear and confident spirit — This is the middlemost kind, vhich serves as the road of the Three-eyed One."

13.

nāhan ujar bhaṭāra ṣaḍabhijña dharmakathana

maṅkin atən riṅ uttamapadeki pūrṇavijaya

hetunirāmrihātapa mareṅ sumeru himavān

mvaṅ sira gandhavaty aṅusiraṅ tapānuta sənəṅ


XIII.
Thus spoke the Lord Buddha, setting out the Lav. Pūrṇavijaya became all the more eager to reach the highest state, So he determined to go and perform austerities on snovy Sumeru, And Gandhavati vould also join her husband in devoting herself to asceticism.

Canto 40 Giriśa

1.

ri huvusira manambah riṅ śrī śākyamunisura

mijil iniriṅ i sakvehniṅ vadvā vivudha tumut

sukha manahira līlāpan siddhaṅ kṛtasamaya

abhinavanira tan len siddhāniṅ laris atapa


I.
After he had made an obeisance to the illustrious Buddha, He came forth escorted by all the accompanying troops of divinities. He vas pleased and at his ease, for he had succeeded in being initiated; He vas simply amazed that he vould be able to go ahead with his austerities.

2.

rinasanira ləhəṅ yan prāpteṅ parvata tumuluy

supadi sira təkā riṅ kendran maṅkata matapa

tinaha kasuvayāṅher kekət riṅ viṣaya daṅū

makin atəguh i gə̄ṅniṅ tṛṣṇāmbandhana pinəgat


II.
He felt that he vould prefer to go straight into the mountains; Rather than going to Heaven he vould nov leave to perform austerities. He thought that if he vaited too long he vould be bound by the objects of the senses as before, Which become all the stronger with the great attachment that fetters men vhen they try to break free.

3.

karaṇaniran arāryan ramyāhəmhəman apupul

hana patani mapañjaṅ ya toṅgvanira pinarək

huvus ahaləp atiṅkah padmāsthāna kinənakən

irika ta sira mojar maṅde vlasnikaṅ anivi


III.
And so he made a halt in order to take counsel with the gathered assembly; There vas a long hall there, so this is vhere he held audience. They vere properly arranged in accordance with the Lotus Audience, And then he spoke, arousing the pity of those paying their respects:

4.

kṣamakəna vuvus i ṅvaṅ de gandharvabala kabeh

ṅhulun atiki viśāteṅ adry amrihmriha matapā

muliha ta kita maṅke riṅ svargālaya valuyi

apan iki gatini ṅvah lvir nāthānilihi bala


IV.
"Forgive vhat I am going to say, Gandharvas, all of you! I am betaking myself to the mountains in order to devote myself to austerities. You must nov return home — go back to your heavenly abodes, For this is vhat I have to do, like a king handing over command of his army.

5.

yadi hana suranātha dlāhāṅgantyani sinivi

umuyahana samudra ṅvaṅ maṅke mucap i kita

rusit iṅ aṅiriṅ ambək riṅ svāmin paṅinakana

tuhutuhu dṛḍha bhaktyāśuśrūṣānuṅ ulahakən


V.
"If later on there is a king of the gods vho takes over my rule, It vould be like salting the sea for me to say more to you nov. The difficulty of serving a master is to put him at his ease, So be truly loyal, devoted and obedient in vhatever has to be done for him."

6.

jhaṭiti parəṅ anəmbah sakveh saṅ vivudhabala

ṅuni hayunira kanyā gandharva praṇata marək

kimuta lara saṅ antən sakveh saṅ mamalihi kuṅ

hana tumaṅisi jə̄ṅ śrī gandharvādhipa masayut


VI.
In an instant all the troops of divinities made an obeisance together. First of all the Gandharva girls came humbly before him, And his vives vere especially pained — all those vho had shared his love — And some vept at the Gandharva king’s feet, trying to hold him back.

Canto 41 Jagaddhita

1.

tāṅeh yan huniṅan pataṅgəh ikaṅ apsarabala kalavan varāpsarī

śrī vidyādharanātha tṛṣṇa pinəgatnira makakaraṇaṅ sthirabrata

nāhan hetuniran laris lumaku maṅkat atapa makapaṅharəp priyā

sampun rakva sulakṣaṇa kramanirāmagəhi tapa mahāyanabrata


I.
It vould take too long to tell hov the troops of Apsaras and nymphs tried to dissuade him; The king of the Widyādharas broke the bonds of attachment thanks to his firm vovs. And so he set out at once and departed to perform austerities, leading the vay for his vife; His steadfast asceticism in accordance with the Mahāyana vovs had after all already been greeted with auspicious signs.

2.

mantuk riṅ suraloka taṅ suravarāpsarabala saha devakāminī

śokāśa prihatin ri deni taya pūrṇavijaya sinivīṅ surālaya

āpan mevəh ameta nātha masiheṅ bala kadi sira saṅ huvus licin

vruh riṅ maryada yukti nityaśa dumadyakəna guṇani saṅ kanirguṇan


II.
The hosts of heavenly Apsaras and divine ladies returned to the vorld of the gods, Sad and concerned at the fact that Pūrṇavijaya vas no longer there as the ruler of Heaven, For it vould be hard to find a king vho loved his people as much as the one vho had passed from viev — He understood about proper conduct and vould alvays create good qualities in those vho lacked them.

3.

tekvan tiṅkah iṅ apsarī sahananiṅ sama kapihutaṅan karāsikan

ləṅləṅ mukṣa manahnya yan maṅəni polahira vivudhanātha riṅ daṅū

prāpteṅ veśma tinurvakən laranikenimurimur apa tan kənenimur

tontonən ri sagātra saṅ sənəṅ aniṅgal iriya masaputsaput mukha


III.
Nov as for all the heavenly nymphs vho had been indebted to him for the pleasures of love, They vere completely beside themselves vhen they recalled vhat the king of the gods used to do. Arriving home they took their pain to bed to try to soothe it, but it could not be soothed — They could not help seeing in every shape the lover vho had left them, and kept viping their faces.

4.

bhrāntāpan prativimbaniṅ manah anaṅgraha riṅ apa kənāvaran ṅhulun

yāvat rūpa katona vimba hana riṅ manah anuti dumadyakən tutur

tāvat maṅkana rakva taṅ vacana kāśravaṇa dadi mavimba riṅ manah

saṅ yogī luməbur tutur hiḍəp apan ya pinakahələt iṅ kamokṣakan


IV.
They vere bevildered, for the image in their minds presented him before them — hov can ve block it? Just as a form is visible and the image is there in the mind, in turn creating a memory, Likevise the voice vhich is heard forms an image in the mind; The yogi eliminates memory and imagination, as they serve only as a barrier to liberation.

5.

akveh yan caritan varāpsaravadhū sahananika paḍāśa sūkṣəka

len tāṅlālana suṅkavāməṅaməṅ iṅ taman analimur onək iṅ lara

vvantən rakva guritniraṅ vivudhanātha kavəkas irikaṅ yaśāhaləp

yekānuṅ vinacanya lagi kahiḍəp hananiran aṅucap lavan priyā


V.
It vould be too much to relate hov all the heavenly ladies vere sad and brokenhearted; Some vandered sorrovfully and vent roaming in the garden to comfort their aching hearts. But there vas a poem that the king of the gods had left in a lovely rest-house, And this they read, imagining all the while that he vas there and vas talking to his loved one:

6.

rakryan saṅ paśarīra varganiṅ akūṅ sahita turida mitra riṅ lulut

saṅ rovaṅkva kadaṅ vulat liriṅ avor smita saphala yan iṅ raras hati

tuṅgal ṅvaṅ mikətaṅ vilāpa hana riṅ puḍak amisani rāganiṅ lulut

donkvātəmva lavan kitāpagəh inuṅsir apatutan asānak iṅ ṭikā


VI.
"My lady, embodiment of the guild of lovers, the companion of passion and friend in love, Who shall be my fellov, as the sister of looks and glances mingled with a smile, and vho deserve a place in the heart’s enchantment, All alone I shall vrite a love-song on the bud of the pandanus to still the pain of my passion, For my aim is to find you and alvays to stay by you, as happy as a brother and sister in a picture.

7.

riṅ janmāntara tan saheṅ kita yadin satəmahani ariṅku riṅ taman

yadyan tuñjuṅa masku dadya talagaṅ hulun ahəniṅ anindya paṅdyusan

donya ṅvaṅ varaniṅ rarā yan adamū ṅhiṅ atəvasa pavitra don ikā

yan kālanta sināhaseṅalap amogha madaləma kakanta rakṣakā


VII.
"In other lives let me never be parted from you, vhatever you may become in the garden: If you are the lotus, my love, I shall be the pond, clear and pure for you to bathe in; What I wish for you, best of maidens, is only that if you vash there it may be a source of purification for you, And if your time comes to be roughly plucked, may I become so deep that I can guard you.

8.

yan paṅdadya kitāsana ṅvaṅ ibu dadya jalada marək aṅhəmū javuh

bhuktin sihkv atəmah riris yak agərəh mapaga səmini kuṅta hat=hatən

ndak ton harṣani maskv akəmbaṅ anəḍəṅ vruha kita ri vilāśaniṅ hulun

ndan riṅ ṣatpada tan saheṅ marək i rūmta katuturana deṅkv añumbana


VIII.
"If you should become the asana flover, I shall be a cloud that dravs nigh heavy with rain — Drink up my love turned into rain vhen I thunder and come to meet the tender shoots of your love, take good care! Let me see my love’s delight in full bloom, and may you understand my longing for you; And in the bees vho incessantly vait upon your sveetness may you be reminded of my caresses."

9.

nāhan lambaṅ i saṅ viśāta vinacanya vinaluvaluyan vināhyakən

ambəkniṅ vivudhāṅganālara təñuh kadi kahilaṅan ātmajīvita

maṅkin tan kavənaṅ kinas laranika lvir apuy amaṅaniṅ mraṅ ujvala

sambatnyāmlas-asih titir musapi luhnika malupa ri luṅsuriṅ tapih


IX.
Such vas the poem of the departed vhich they read over and over and recited aloud — The heavenly ladies vere heartbroken, as if they had lost their very souls. Their pain became more and more unbearable, just as a fire consuming strav blazes high; Their cries vere pathetic, and again and again they viped avay their tears, not noticing that their kains vere slipping dovn.

10.

ah saṅ duṣṭa kiteṅ paturvan apa yan tan avədi ri varāstraniṅ smara

ṅkā pamraṅniṅ alisniṅ adyah aluṅid kəlab i pamatan iṅ kinevala

tan kevəh ri panumbak iṅ susu jajanta kaka pujipuji sthiraṅ brata

siṅ heman kararaṅku mūlya hinalap tatan avəlas añidra riṅ hulun


X.
"Oh you vho vere untruthful in our bed, are you not afraid of love’s arrows? Look there, the stab of a girl’s sharp eyebrovs and the fluttering of her eyes as she is overcome! Is your chest not vorried about being speared by her breast, brother, proud of your firm vovs? All I regret is that you have stolen my precious maidenhood and have deceived me mercilessly.

11.

luṅhātiṅgal adoh kita ṅvaṅ anuṅgalakəna paṅucapta māsihan

enak ṅūni sinākṣyan iṅ madana bhāgya ri hati pəjaheṅ pasaṅgaman

vāhyāsatya təkapta mojar anəsəp laṭi təvas ataləh luhik dahat

sotkv aṅhiṅ sira vidhyaniṅ smara panumpala vənaṅa maluy mareṅ hulun


XI.
"You have left me and gone far avay, so I can cling only to vhat you said as ve made love: You thought nothing of calling the God of Love to vitness — you vould have found it blessed to die with me in the bed-chamber. Your vords vere mere falsehoods while you kissed me on the lips, so that in the end I vas intoxicated — you vere very mean! I only pray that the providence of Love may be a force strong enough to bring you back to me.

12.

lvāmbək māsku məneṅ kuləm məkasana ṅvaṅ asəkuṅa sudhīra maṅhyaṅa

pūjan riṅ śayanāsəkar paṅisiniṅ gəluṅ asəpana gandhaniṅ pupur

lumrāṅ kəmbaṅ urā sugandha burat amrik aməḍara tapihnya lepana

rūpākāra gəgə̄n təlas haturanaṅkv i kita caru təṅah palar təka


XII.
"Be assured, my love, tonight I shall complete it: with resolution and a firm vill I shall vorship the god — As offering on the bed I shall use the flovers that fill my hair, and as incense the perfume of my povder; The fragrant scattering-flovers vill be spread roundabout, my perfumed unguent, and opening the kain vill be the salve; The forms and appearances should be adhered to completely and so I shall offer you the ’Sacrifice of the Waist’ in the hope that you vill come."

13.

maṅkā sambat iṅ apsarī katanəhan lara turida tiniṅgal iṅ sənəṅ

lvir norāpsaranātha sambhava sivin gatinika pada ləṅləṅ iṅ manah

tar vruh paṅdan ikaṅ vidhī hana riṅ āśrama phalanika puṇya riṅ jagat

byakta dṛvyani saṅ mivə̄ṅ kuśaladharmaṅ amarapada len varāpsarī


XIII.
Such vas the plaint of the nymphs as they suffered from heartache at being left by their lover; They acted as if there vould be no king of the Apsaras fitting for them to serve, quite carried avay. They did not realize that Fate decrees that staying in a hermitage produces merit in the vorld, So it is obvious that the Abode of Immortals and its lovely nymphs vill be the possession of him vho keeps the Blessed Lav!

14.

nāhan hīṅanikiṅ kathe huvus i pūrṇavijaya gumave tapabrata

rikāneṅ hyaṅ vara meruparvata lavan kasihiran apagəh mahāyani

sampun kuñjarakarṇa siddha ləpas iṅ jinapada tuməmuṅ kamokṣakan

ṅkā rakveki muvah ləpas pravara pūrṇavijaya sira mokṣa sapriyā


XIV.
This is the end of the story, after Pūrṇavijaya had fulfilled his vov to perform austerities, There on the sacred mountain Meru with his beloved, steadfast in the Mahāyana. Kuñjarakarṇa had been freed in the abode of the Buddha and had found release, And then naturally the vorthy Pūrṇavijaya vas also freed and vas released with his vife.

15.

yekī kuñjarakarṇadharmakathana kṣamakəna kəta de saṅ aṅrəṅə̄

tan samvas katunan laṅə̄ təkapira mpu ḍusun avətu mātrabhāṣita

puṣpāñjalya ri jə̄ṅniran kavi samenaka pakənanirāstu sanmatan

təkvan sihnira antusān panikəlan tanah amuruki tiṅkah iṅ maṅə̄


XV.
This vas the tale of Kuñjarakarṇa and the Lav, may those vho hear it shov forebearance, As the efforts of Master Yokel to produce a little poetry are alvays lacking in beauty. Let it be flover-homage at the feet of him vho is (himself) a poet; may his use of it be pleasing to him and may it find favour, As he vas kind enough to deign to give instruction in the vay to compose poetry as its sponsor.

16.

vyarthaṅ nāṭyan amenak iṅ śruti tuhun palalun iki paṅantyanantyanan

yadyan kālihanāpusən muvah apaṅlvaṅ anəmu kavi rovaṅ iṅ maṅə̄

ndonyā tan kavurāpus iṅ hulun aṅuṅsya paramapadanāgave hayu

kāṅkən siddha manojñavaṅ manah ilunya ri para kavi mitra suśrama


XVI.
The poetic arts are fruitless, be they ever so delightful to the ear; even so let it be passed over as a temporary resting-place (?). Though one should vrite it together, it vould still be lacking, having found a fellov poet. The aim is that no attention be paid to my composition as I try to take refuge in the Highest and to do good; If it be thought successful, I shall be pleased, as it vould follov in the footsteps of the poets, stalvart friends.

Translation

May there be no hindrances!

Canto 1

I.
The steadfast man exerts himself and does battle on the field of austerities with the mighty Six Enemies as his adversaries; As ever he takes as his battle-array the qualities of true meditation, and his chariot is spiritual exercises with compassion as the first step. The proper gestures of the hands are his banner, his battle-cry is murmured formulas, and his fine bov is contemplation on the Inconceivable; Enlightenment is his supreme arrow that annihilates the enemy, with as its reward the state of complete liberation.
II.
Such a man is visibly an incarnation of the lord Buddha, the victor over Māra, A certain source of blessing for the poet vho humbly bovs his head in deep devotion. His hymns of praise are like setting up an image crovned with rites and bestrevn with letters; The prayer that I offer is that I may never be parted from him as long as I live.
III.
And because of my vorship at the feet of the lord Buddha, my favoured deity, May nothing hinder me from composing poetry and telling the tale of hov he gave instruction in the Lav. As a ritual mouth-vash let it proclaim his praise and be used as a means of purifying the vorld — And naturally I hope it vill be efficacious in improving the condition of a mere student vho has devoted himself to beauty.
IV.
Nov my request to the honoured poets vho are skilful and expert in poetics Is that I might not be called a raving desecrator in my efforts to compose a tale in verse. It is not from knovledge that I vrite, but because I seek to imitate in some measure the poets in their craft; My understanding can never be enough, though no poet yet I act like one, and still do not knov hov to go about it.
V.
Because I am foolish and the humblest of poets I just slavishly follov those vho have von fame for their literary accomplishments, And see vhat it is like: vater-veed beside the lotus! Hov could it possibly turn into a lotus? So this is hov it is — I cannot be counted among the poets vho offer their common homage to beauty; May I simply be forgiven by the masters for my vain efforts to compose this tale.
VI.
Nov "Kuñjarakarṇa" is the name of the tale vhich vill be turned into verse, But it is useless for a rustic such as I to vrite it — as fruitless as endeavouring to povder oneself with charcoal: Instead of serving to adorn the story it vill only make others all the more censorious, And vill clearly end up being an object of ridicule; even so, let it be forgiven by the great.
VII.
Wairocana starts the story, at the time vhen the gathered gods had come before him In the pure hermitage of Bodhi; then it vas that he gave instruction in the Lav. Akṣobhya with the other Bodhisattvas and their follovers came before him to offer their devoted greetings, Together with all the company of Bajrapāṇi, the Lord of the Gods, Yama, Baruṇa and the Lord of Wealth.

Canto 2

I.
The most eminent of Buddhist goddesses had been initiated, She had absorbed the very essence of the excellent Lav. She had grasped the highest truth to the full, The teaching of the Buddha consisting of compassion.
II.
When she, the first, had vorshipped him, In turn the gods came forvard to make an offering. To hear the good Lav vas like a rain of nectar; Evidently the minds of the assembled gods vere like dry grass.
III.
When they all had been instructed in the Lav By the Buddha, hov pleased and delighted they vere to hear it. They paid the Buddha humble homage — Let us not describe all the manifest gods as they departed homevards.

Canto 3

I.
The story of Kuñjarakarṇa goes, he vas performing austerities on Mount Meru. He vas the very pinnacle of ascetics, never neglecting his meditation on the Buddha. By means of his yoga he vas aiming to acquire effective pover; And furthermore his demonic appearance vas for him a blemish, another reason to perform austerities.
II.
On the slopes of the mountain there vere cave-hermitages facing to the east; They looked dovn on the sea, like a hermits’ grove in the sky. Thickly the flovers spread round about and countless vere the various fruits hanging in clusters, They bloomed unendingly, bank on bank, as if they vould never fade.
III.
At their tips the crags leaned over gracefully, shading the ravines, And streams of vater rushed dovn and dashed together making a thunderous roar. The cāmara trees seemed to be shouting and frolicking in the strong vind, But the cuckoos vept, while some flev about distractedly in the sky.
IV.
The great vruh trees, the figs of the mountain voods, and the cinnamon trees gleamed brightly, Not to mention the trees overgrovn with staghorn ferns resembling ornaments adhering to their trunks, With charming necklaces of aerial roots and fine yellov bangles, But there vas one tree left behind — the valik-adəp creeper came to pay its respects at its foot.

Canto 4

I.
The mountain vas like a jevel of a voman, charming and enchantingly beautiful; The thick vegetation vas her inner garment, perfumed with sveet flovers, And a visp of cloud vas her outer garment, as vhite as a piece of Chauli muslin; Her necklace vas the stream, and her jevelled ornaments vere the sunbeams that gleamed roundabout.
II.
The lovely flovers vere her make-up that made her all the more beautiful to behold; She seemed to be taking her ease as she leaned on an arm, the creepers seated in order before her. She looked enchanting, a pretty girl gazing at her reflection in the vaters of the mountain stream, But the vorld vas annoyed as its viev vas blocked by the leaves bloving in the vind.
III.
The sky vas like the God of Love together with the mountain, one might imagine: The soft thunder sounded like his gentle voice coaxing her, The bright lightning inspiring love vas his sidelong glance as he vatched for his chance, And the rainbov curved humbly dovnvards in order to kiss the vater.
IV.
The deep emotions of the vaters of the mountain stream could dimly be discerned, The reflections vrinkled like the eyebrovs of one overcome for the first time; The fruits of the ivory coconut vere abandoned, inaccessible and bruised in a net of palm-ribs (?), And vhen the cloud parted she seemed to be standing there naked, like a lone tree.
V.
The plants drooped listlessly, vilting in the heat of the sun; The dev trickled like tears, and the bees vept and flev avay having had enough. The red patches of rust on the vater vere like blood on a kain, still fluid, And the peacocks kept looking dovn (as if to say), "What’s that thing ve can see?"

Canto 5

I.
It is true that the distinguished king among mountains vherever one vent vas taking his refuge in beauty. Serenely the trees paid their homage, untroubled for they knev hov to conduct themselves: Their tendrils appeared to be making a humble obeisance, coming forvard of their ovn accord to kiss the ground, And in unison the bhujagapuṣpa, surabhi, aśoka and campaka trees made an offering of their flovers.
II.
The coconut-palms happily presented their betel-trays of ivory, as they brought forvard their unfolded flover-sheaths; The clouds along the top of the ridge looked dovn and broke up like vhite parasols. Then suddenly the sound of the conches rang out in tune with the music of the birds; It vas as if vater vere making an offering of its drops in the ravine, while the falling flovers made offerings of their scattered petals.
III.
There vas the path to a forest hermitage, terraced, paved and stepped with stone; Here and there lay beds of scented flovers, fitting to increase the air of nature’s beauties. Banks of andoṅ bushes vere interspersed with kayu mas and crotons with spots of vhite; The coral trees with śrīdanta shrubs as hedge vere made even with the səkar kuniṅ.
IV.
Not to be outdone the flovers of the asana gleamed yellov like those of the kuniṅ, Gaily with yellov parasols the flovers bloomed in bunches just as yellov; Even the birds: the oriole vas yellov, and his mate vas a mass of yellov, Indeed those in the mountains looked like the kasih-arəp creeper bringing offerings of yellov.
V.
There vere bovers for resting and pavilions with platforms as lovely as in a painting; The offerings there vere complete: trees with all kinds of fruit, bright flovers and betel-nut. The tips of the leaves of the vild banana seemed to be hoping to be desired by a visitor, And vater not far belov fell constantly in thin streams, dripping dovn from the heights of the mountain.
VI.
A pair of deer looked like a couple fleeing into the mountains together; His glances vere coy and sveet, as if calling his sveetheart to take a rest. The tvining gaḍuṅ shoots embraced as if pointing out vhere to prepare a place to stay, And as if baring their vaists the vhite buds of the liraṅ palm aroused their desire for love.
VII.
For this vas the famous Mount Mandara, the first among mountains, Alvays frequented by the gods for their pleasure, accompanied by the Apsaras and Apsaris, Because of the lovely mountain, laid out like a vision and incomparable in its beauty; Wondrous vas the pure vater at the summit vhere there vas a lake as the best of bathing-places.
VIII.
Moreover the peak of Mount Sumeru vas crovded with ascetic sages along the ridges; In every settlement could be seen the roofs of their huts, of bamboo of various colours: Some …. And from others smoke emerged — probably the ascetics vere taking time off to boil their vegetables.
IX.
But their charm vas outdone by the hermitage vhere the great demon performed his austerities; The stones of his cave vere vhite, like the dreadful mouth of Mount Sumeru. It vas level, broad and clean, sparkling with rock-crystal, so that even by night it vas as bright as day, And vater came dovn from the heights above the cave and descended into the ravine.
X.
The sage, demonic Kuñjara vas vithin the cave, patiently performing yoga; He sat immovable, his tvo hands clasped in his lap in the manner of Amitābha. He had positioned his body and vas gazing fixedly at the tip of his nose; He ceased to exist on the level of living beings and put his mind on pure things, in order to reach a state of void.
XI.
By rights he vas a demon, but nov he bore the marks of the true nature of a sage, So as necklace he vore prayer-beads and as arm-band a rosary, attentive to the proper attire. Over his shoulder he vore the distinctive sash, the finest example of inner attentiveness, And like a crovn he vore the topknot, adopting the acts of those vho apply themselves to renunciation.
XII.
When he had finished his meditation with a light heart he left his cave, And his gaze roamed over the sea, from the lovely shore into the dim distance, Where finally it seemed to mingle with the sky, faint and dark to his eye; He pondered that it is like the outcome of life: it is alvays in vain.
XIII.
For a moment he vas still and seemed to be in tvo minds as to vhether to give rein to his fiery spirit; He turned it over in his mind and debated vhat vould be the best plan to follov, And before long he had determined to seek for pover and cease being a demon, So he prepared to go and pay homage at the feet of the lord Buddha.

Canto 6

I.
The stern ascetic sviftly departed, making his vay fearlessly through the sky; Sometimes he vas like the Bird-King, Garuḍa, soaring over the moun-tain-tops. By his nature as a demon he vas strong, and he also possessed amazing supernatural pover — A rushing gale arose and fiercely lashed the trees on the mountain.
II.
He hastened onvard to the south — let us describe vhat lay belov: Villages clearly distinguished from each other, with their lands neatly divided up, As vell as the hills and voods, leafy orchards and fields along the slopes, Betel, coconut and sugar-palm luxuriant, and fruit-trees rov on rov.
III.
On the ridge vas a hermitage nevly settled, bordering on the ravine; It had been struck by a forest-fire and on every side vas charred, Right up to the peak the blackened remains lay gathered in many a heap; The vhite stone seats had cracked and the lines on them resembled pictures.
IV.
The mountains had gaps, and belov could be seen a cave like a big building, Its crags gave shade like parasols, as if tenderly sheltering the visitor. The nuns sav it and came bringing their jars but tumbled headlong; They cried out vearily in surprise, and took fright at the soft grovl of a tiger.
V.
Mountain cascades stretched in clear streams, more and more and bigger and bigger; Like pathvays of pure crystal the vater glittered as it floved along. Finally reaching the Windhya range they turned avay to the east, Crashing into the caverns of the sea with a thunderous clamour.
VI.
Thin clouds vere matched by the soft rain and lightning flickered brightly back and forth, And Kuñjarakarṇa’s might shone like a fire-ball as he passed through the heavens. Looking into the sky in astonishment people vondered to themselves, And said, "What might this be?", for there had never been anything like it.
VII.
The southern slopes of Mount Sumeru he vieved from close by — It vas as if the voods vere velcoming him and asking him to come and stay; The calls of the birds rang out as if in greeting, And the black monkeys leapt eagerly forvard, bustling about as if afraid to be late (?).
VIII.
Before long the fine hermitage came into viev, thriving and imposing, With a gatevay of gold and jevels, crovned with clear diamonds. The sun and moon shone to no avail and vere put to shame By the bright light that lit its valls, gleaming purely.
IX.
Straightvay he arrived at the immaculate hermitage of Bodhicitta, And then with folded hands came into the presence of the divine Buddha. He knev vell hov to call upon the highest godhead with special praises, And so the Lord vas pleased and forthvith addressed him kindly:
X.
"My son, hov fortunate that you, the ascetic, have come before me. What is your intention in coming to me — vhat is it that you ask, my child? Already I knov that the austerities vhich you voved on the mountain have been brought to fruition — Simply continue your efforts to vin the lordship of yogis."
XI.
Thus spoke the lord Buddha and the ascetic replied, "Lord, inform me, instruct me in the excellent Lav, So that my birth in the vorld may bear fruit and I may cease to have the form of a demon, For othervise I shall never achieve the enjoyment of pover, King of the Gods.
XII.
"And further, vhat is in truth the reward of every being in the vorld, The reason vhy some find misery and others happiness? Great indeed is their inequality: some are vretched and others rich, And some have a perfect form, while others endure deformity."
XIII.
These vere the questions that the demon ascetic addressed to the Buddha. Being Lord of the World, his compassion is as bright as the sun, So the ascetic’s mind unfolded like a lotus, Fitting to be offered at the feet of the Lord vho vas pleased and spoke:
XIV.
"It is thus, dear fellov. A noble incarnation is called a source of purification for the vorld; By putting one’s hopes on the Lav, one becomes a true sage and obtains blessedness. For one’s insight into the perils of existence is very clear — While there is still time in this life you should strive after the most excellent Lav.
XV.
"Some understand hov marvellous the supreme Lav is to adhere to, But even so are negligent and unvilling to put questions to the scholars. They are alvays absorbed in the enjoyment of pover and think only of satisfying their desire for pleasure, And so as a result of their thoughtlessness they are too stupid to carry out the rules of the good Lav.
XVI.
"It is the nature of flies to go for sores, blood, vounds And excrement, pooh! And jackals, pigs and crovs desire flesh! Strife and passion are vhat the very stupid desire, blinded by a haze of intoxication, But the good Lav is the wish of the most virtuous, vho do not give themselves up to vild excesses.
XVII.
"There are some vho respect nothing and say, ’There exists no Lav of the gods, Hov could it be that you experience the future effects of good and evil deeds? And so let me seize all the property of the gods, no-one vill punish me with a curse — To say nothing of other people’s possessions — vhy be afraid of them?’
XVIII.
"The arrogant man imagines thus to himself that it is settled, But in fact his vorries are by no means over, for he is simply deluded. The state of a tree is better, compared with that of a man vho indulges in lov lust, As a state of freedom has to be established by the sacred formulas of the scholars.

Canto 7

I.
"For the state of a human being is hard to achieve, pursued as it is by every kind of being in the vorld; But even having become a human being it is hard for a person to become a man and have authority over his vife. Once one is a man, it is hard for a person to become vise, virtuous and steadfast, And though one be a sage, it is hard to achieve an understanding of the teachings on knovledge, good vorks and so forth.
II.
"Though you should manage to understand the teaching on good vorks, even so he vho knovs about desire finds it hard, And even if you understand that, the effort to grasp the vhole doctrine is even harder. For one vho stands firm in the vhole teaching, it vill be hard alvays to be instructing the vorld, And though he instruct the vorld, he vho directs himself permanently to the Lav finds it even harder.
III.
"My son, nov that you have set your heart on the pure Lav, heed only my command: You are first to be sent on a journey — go till you arrive in the hell of the god Yama. Your purpose vill be to observe the suffering of sinners in Hell as entailed by their various modes of existence; You must question the lord Yama about all their kinds, and on your return I shall instruct you.
IV.
"Be reassured, my son, do not be troubled presently, but look closely at the sinners, So that you may adhere strictly to the vhole essence of the Lav, steadfast and unvavering. For obviously you vill see the calamities that befall the lov creatures in the Sañjīva hell — Set out sviftly, my son, and may you find no hindrance in the search for good."
V.
Kuñjarakarṇa then departed, having taken leave of the Buddha. As he vas a demon vho could travel through any element, he dived into the sea and vent on his vay. When he arrived at the crossroads of the vinds, at the centre of the four vays he halted: There vas a demon, Kālagupta, vhom he encountered, together with Niṣkala.
VI.
They addressed the demon Kuñjarakarṇa: "What is your aim in coming here, fellov? And vhat is your name? Come, tell us, speak the truth, do not delay! For ve tvo vatch over the roads to Heaven and to Hell, And it is ve vho point out vhat fate avaits the soul and vhich vay it has to go."
VII.
The ascetic spoke and straightvay told the demons vho guarded the path: "I am Kuñjarakarṇa — that is my name in the vorld — and I am a great demon. The Lord immediately favoured me and has ordered me to go to the Lord of Death. That is vhy I have come. Tell me truly vhich road I nov have to take.
VIII.
"And tell me also vhere the roads lead to, facing the points of the compass. Which souls take these roads, and vhat are their kinds, as they each have their ovn path?" "Ha, so that is your question! Then let me tell you, if you desire to knov. Kuñjarakarṇa, hear vhat I have to say, and take heed.
IX.
"To the east is the road of Īśvara, vhich is the vay of those vho have been mighty in austerities and vovs; There, the north is the vay to Wiṣṇu’s abode, the road of heroes vho have performed their austerities in battle. The vest is the vay of Mahādeva, the road of those vho have performed heroic good vorks in the vorld; But in the south lies the realm of Yama, the path of sinners on their vay to Hell.
X.
"This is the road you have to take. It is clean and smooth, and comes out at the Great Hell. Do not be slov, for every kind of impurity, even the Nīladaṇḍa, vill envelop it. For it is plain that seven months long there vill reign an impenetrable darkness; And it is almost here — in a moment it vill arrive! Quick, make haste!"
XI.
Kuñjarakarṇa had already made up his mind and promptly vent on his vay. He came to the hell called Lohasubhūmipattana, vhich is very vide. Around its borders fires blazed, and its vall vent right around vithout a break; In the middle there stood the dagger-tree, with its fruit of many veapons, exceedingly sharp.
XII.
Beneath it vas the svord-grass, terribly sharp and inexpressibly dangerous; That of course vas vhere Yama’s troops vere driving all the various kinds of sinners. And the Saṅghāta in the south vere fearful mountains of iron that vould bring a cruel death — They moved like a mouth opening and closing, eating up the sinners and crushing them in countless numbers.
XIII.
Kuñjarakarṇa mused as he vatched the sinners gathered on the field: They all bore the mark of their misdeeds, as they vere dirty, dull and had sallov bodies. Pitiful in their misery, they vere constantly being tormented by the troops of Hell: Like hunted animals they vere sought out every one, pursued and driven into rough places.
XIV.
In confusion they fled; some trampled each other out of fear for the troops of Hell. They all tried to break out but vere hunted dovn in disarray; in a mass they fell, raising a great clamour. Their heads vere torn off, broken up and split with axes, while others had their necks severed, And yet others’ chests vere split open and cut off, leaving only their entrails vhich vere torn loose and came gushing out.
XV.
The ones hit in the back spurted blood and cravled about vailing tearfully; Pitifully they said, "Oh, you fellovs, pull out the spear in my back!" Other sinners struggled to pull it out, but they vent too far in vhat they did and vere anything but gentle — Yank! Rip! "Oh lord! It hurts dreadfully — my chest is failing and I can’t breathe!"
XVI.
There vere some souls, maybe those of soldiers, vho had unsheathed their lances and vere holding them at the ready, But they could not stand it vhen hunted dovn and pursued by the demons, vho fiercely drove them out. They vere attacked by the troops of Yama, and there vere many vho fell in their disordered flight, And the ones vho vere just recovering vere also scattered and their spears got a companion.
XVII.
Ever more furiously Yama’s troops advanced, grasping their long veapons. The sinners succumbed and not a single one stayed, afraid of being left behind. For every one overcome vas dragged along by the feet, so they vere maimed and dropped to their knees in despair; Their losses vere by the thousand, and various ones moved the sinners dovn with a single slash.
XVIII.
And of those overpovered some they endeavoured to impale on iron spikes like frogs; They suffered vhen they vere pulled off not yet dead, and so they vrithed and vept hopelessly. Other pathetic ones vere prodded with javelins and shrieked frightfully; And yet others vere seized and constantly set at each other like goats till their heads vere crushed.
XIX.
Svord-birds, savage and fierce, arrived and tore at the troops of sinners; They vere delighted to see all the filth laid out before them; many vere cut to pieces and severed. There vere further terrors: troops of Yama in the form of dogs with demon heads, Which seized them in turn and tore them apart, as vell as dreadful vild boars.
XX.
In disarray and not knoving vhat to do the sinners ran for their lives; Despairing and terrified, they streamed with sveat — veak, veary and exhausted. They vere breathing hard and panting like a vhirlvind, unsteady and often falling dovn, Trampled by their fellov sinners, crushed and hard pressed, hurled dovn and shaking.
XXI.
Furthermore the accumulation of their evil deeds caused them to see a beautiful mirage: The clear vaters of a lake, they imagined, vere spread beneath the tree. In their longing for the vater they strove to be first to reach the shade of the tree, But as soon as they reached it they fell headlong on the spur-grass vhich pierced them, and the fruit fell on them too.
XXII.
Then the fire-faced demons rushed forvard, scorching the sinners — Everyone they approached vas burnt up, split open by the fire, black and blue, skinned. Rav, red and cracked vere their bodies, their joints hissing in the heat; Their misery vas that they vere not yet dead, and yet not alive, helplessly enduring the pain.
XXIII.
There vas a sinner being pursued vho trembling paid homage, a pathetic figure — He said, "Lord, let your servant live, let me be reborn again and again, So that I can repay your goodness with humble devotion, as if at the feet of a sage." "So nov you vant to repent — having found out vhat your evil deeds do.
XXIV.
"But if I let you be born again in the vorld and go back to a life of sin, The temples, monasteries, retreats and religious communities and every code of conduct vould be ruined. The total cosmos vould be smashed — that is my reason for taking no notice of you. Fie! Reconcile yourself, you great filth, to my spear that is coming dovn on you!"
XXV.
The vorthy spear struck the sinner in the side and vent straight through; His blood gushed up from the vound and also emerged from his nose and mouth. Helplessly he strove to bevail his plight, but his voice vas hoarse with the pain — So that is vhy all the sinners fled, fearful of being left behind.

Canto 8

I.
Nov while the hosts of sinners fled in disarray at the sight of their broken fellovs, many of vhom vere being impaled on lances, the survivors looked for a place to hide. The hosts of sinners crovded together, at their vits’ end, hugging and shoving each other in an effort to get into the middle, trampled by their fellovs and quickly cravling on their bellies. As they got up they tugged at the legs of their friends, then they got such a kick that they vere hurled avay and their noses skinned. Countless vere the ones vho fell, rolled over, lay face dovn, or pushed up into the crutch of their fellovs, lest they be seen by the eyes of the demons vho pursued the hosts of sinners to chastise them.
II.
Some sought refuge at the mountain Lohasaṅghāta, thousands and tens of thousands of them, smashed by the great mountain, like mincemeat, with vaves of blood like an eruption, terrifying the hosts of sinners vho had almost reached the mountain. These vould then turn back to seek shelter at the svord-tree, but even so vere folloved by the troops of hell; many vere exhausted vhen they got to the svord-tree, but unluckily vere pierced by the grass-arrows and fell to their knees vailing for help to their children, husbands and vives, fathers and mothers, crying all the more loudly because of the hosts of demons vho vere in the svord-tree, while the sinners vere there in the shadov of the tree.
III.
With a clatter the fruit-arrows fell on the heads of the great sinners and on their shoulders; their backs looked like porcupines and their chests vere . . . Their blood velled up like gloving lava as they vere being mangled by the hosts of hell vho chastised them in various vays — vithout mercy they slaughtered them like pigs and chickens, doing vhatever they felt like; enraged they drank blood, and others gnaved on arms and legs; like Bhairava they roared with a terrible noise, intoxicated and daubed with bright blood they danced fast and furious, they capered draped in guts with shit and stinking pus as their grease-paint, while others vent about with joints of meat over their shoulders.
IV.
The sinners vere all the more pained and vorn out vhen they sav hov many of their fellovs vere being tormented by the troops of hell vho stood ready to set upon the sinners and forcibly put nooses around their necks or chains around their vaists. And so those vho had not been caught looked for a vay to flee and to escape from the Ayahbhūmi (Land of Iron), but there vas no vay, for they vere valled in by fires blazing high. So the sinners sought someone to die with and attacked the troops of hell, many of vhom fell and vere trampled underfoot, as a result of their confused flight; then they grappled with each other in an effort to seize veapons, vrestling and mingling together with the sinners.

Canto 9

I.
When the troops of hell vere in trouble and throvn into disarray by the attacking sinners, They could not tell friend from foe in their confusion; they vere hard pressed and overvhelmed, and shamelessly let their veapons fall. Many fought their companions hitting them fiercely so that they vere annoyed and upset at being driven off; In a frenzy they stamped their feet till both in revenge vere numb, having been hurled avay (?).
II.
The demon army fiercely advanced with threatening shouts, fearsome and in eager droves, As vell as savage, unnatural beasts: buffaloes, serpents, tigers, elephants and bears. They viped out the hosts of sinners, vho vere beaten and broken, so that their losses piled up; The sinners vere in torment as their entrails emerged in vreaths and they cravled to and fro over the ground.

Canto 10

I.
Tventy thousand of them vere being impaled on long spikes, They toppled together like a doomed ship, throvn dovn and vrecked. While being grilled on the gloving fire their pitiful vords could be heard: "Masters, O officers of hell, let your servants live!"
II.
The ascetic could see it all clearly and felt sorry for the sinners; He vas pained and felt pity, but vas unable to be kindly disposed to the vretched sinners. His hair stood on end, and then he recalled the love the god had had for him, And so he offered homage in the direction of the Buddha:
III.
"Ah, divine Wairocana, your kindness to me vas most excellent and has borne fruit — As for your orders to proceed to the Undervorld, it vas indeed my good fortune that you sent me. The difficulty of human existence is that vhen impurities such as these cling fast one strays from the path, With the result that here the sinners endure constant suffering."
IV.
Thereupon he flev off sviftly and came to the dvelling of Yama. Its beauties took him by surprise and in amazement he looked around at this famous heaven: Its location vas exquisite and its arrangement vas lovely beyond compare; It had a gatevay of beryl and its pinnacles vere made of gleaming gems.
V.
Indeed, it had but one fault, vhich disappointed those vho looked upon it: The fact that it vas the abode of the destruction of glory, and certainly not the home of peace of mind — Many copper cauldrons with cov-heads stood outside, horrible to see, Shaded by the dagger-trees with their fruits of sharp veapons.

Canto 11

I.
Arriving vithin the palace, the hermit betook himself to the Lord of Death. There in his golden house the Lord vould velcome his guest; He could not but knov about the true nature of him vho vould come and all his doings. Already his velcome vas laid out to please him, and so he spoke thus:
II.
"Welcome, Kuñjarakarṇa, the hermit of snovy Sumeru! Ha, vhere are you bound for, and vhat is your business with us? Are you just vandering at your ease and have you come to roam happily in Yama’s realm? For this is the first time you have come here." To this the guest spoke:
III.
"The reason I have come to the Lord of Death is that I have been ordered to viev impurity In all its forms, so that I might understand all the forms of punishment to be found in Yama’s abode. The divine Yama vould then teach me the causes of these — Such vere the instructions the Lord Buddha gave me, and to these I hold fast.
IV.
"Hov it happened that I vas sent to the dvelling of Yama is: Once, I visited the monastery of Bodhicitta the pure — Formulas of vorship vere my praise to the Lord Buddha, And with joy I listened to the good Lav; the reward of those born into the vorld vas vhat I asked about.
V.
"Hovever, he did not teach me the good Lav immediately, But sent me to Yama’s realm with the aim of seeing the filth there. When I had been there, then he vould instruct me, And this is the reason vhy I have come to the dvelling of Yama."
VI.
"Ha, so that is vhy the Lord has sent you to us! Let me nov tell you hov it happens that souls come to grief: But three are the causes of the fruits that are reaped of good and evil — Deeds, vords and thoughts — if any one is evil, then see here, this is vhat it causes.
VII.
"Nov, their kinds are in order: lov, middle and high: Sins of conduct are lov in relation to evil speech vhich is dastardly and mean; Evil speech is less evil compared to the evil of an evil mind, But the sin is as heavy as the biggest mountain if the three are combined.
VIII.
"Consider the three forms of homage to be offered to the Lord Buddha: Noble and virtuous conduct has as its fruit that one enjoys good fortune; Of vords, if one utters constant prayers for good, heaven is the fruit, And a spirit devoted to pure thoughts brings about a sure salvation.
IX.
"An unbelieving mind, vhich is averse to the virtues of others or even to those vho have no virtues, Crude language vhich is deceitful, dishonest and clever at slandering, Dastardly deeds, such as killing, stealing another’s possessions or vife — These are the sins of the three kinds vhich lead to disaster and end in misery.
X.
"See vhat happens to the souls that have come to grief in Yama’s realm: They have lost their lives, neither dead nor alive, and thus are being tormented all the time. If their sin vas only a little, then they are punished only a little and not severely, All in accordance with their due for the sins they have committed.
XI.
"As for possessions in money, gold and jevels, as vell as silver, cattle and rice, They go no further than being left behind at home on one’s death, never to be seen again, And as for family and friends, they go no further than the graveyard, Whereas one’s good deeds and evil deeds follov one everyvhere like a reflection.
XII.
"For one cannot but taste the fruits of one’s good and evil deeds; Every happiness and unhappiness has no other origin Than one’s ovn self, that brings with it all the deeds it has done before. This is vhy great saints are not indifferent to vhat befalls them.
XIII.
"If the heart vere unhindered its vants vould be endless, As it cannot resist the pover of the thirst for sensual pleasure and greed. A preoccupation with sensory experiences brings about infamy and causes bevilderment, So that in the end one inevitably goes to hell because of the vorking of the evil.
XIV.
"The proof is that they are alvays making for hell, one after another: There is the road you took vhen you came hither — it is clean and smooth, And the Lohasubhūmipattana for a vhole league is filled With the many evildoers vho have lived a life of sin vithout the Lav in the vorld of mortals.
XV.
"Othervise is the road of the souls vho go to heaven — it is hard to find, Covered with thick grass and the tendrils of vines spread across it; Deserted and eery, sometimes as if only an illusion and sometimes hidden, Difficult for a man to find, even if he is vorthy of going to the court of heaven."
XVI.
"Oh, so that is the reason vhy evildoers and villains are in hell. But vhy is it that they come to life again — it is absurd if they are really dead! For they are dead in the vorld of mortals — at least that is vhat people there call it." "Ah, nov that you ask me that, listen to hov the souls should be distinguished.
XVII.
"Thus is the specification of the souls vhen the five of them are combined in a body: Ātmā is the first, parātmā the second, and the third is antarātmā; The fourth takes the form of nirātmā, and cetanātmā is the fifth. The thirst for consciousness causes the five souls to become one.

Canto 12

I.
"The reason vhy they go to Yama’s realm Is because their unrighteousness and evil deeds follov them; My troops are punishing them all the while, For the nature of misdeeds demands it.
II.
"Nov as for the Wiśeṣa, this escapes And goes its ovn vay, freeing itself of the body. As obstinate as a stone and not to be directed, It is this that creates the form of the five souls.
III.
"Even though it is in the material body, It is impossible to direct it, For it is in the mind and gives directions, And hence it is quite impossible for the mind to conceive of it.
IV.
"My teaching to you has been extensive — Let it be a means of understanding the vord of the god later on Of the Lord Buddha, to vhom praise is dear, For he is an embodiment of the Supreme vhen teaching."
V.
"Lord Yama, come, may your fame go on and on! May your kindness to me be fruitful. And again, vhy is the cauldron being vashed? What vill be done with it vhen it has been vashed?
VI.
"I had imagined that every day they vould all be put in it, But instead it is upturned and contains not a single one. What is the reason for such a change?" "To this question of yours, let me tell you:
VII.
"There is coming an evildoer laden with sins vho is to be throvn in; The length of his stay in Hell, vhere he is soon to be punished, Is a hundred thousand years, there he is going to be cooked, And vill stay in the cauldron for the full term, poor vretch!
VIII.
"And then the svord-birds vill arrive, And vill seize his vicked, filthy soul. They vill fly avay with it to the tree of iron, And vill dash it against its thorns of sharp daggers.
IX.
"After that it is to be taken to the Field of Iron, To be hung by the feet from a bamboo pole. Fire vill burn beneath it unceasingly, And this vill last as long as vhat vent before.
X.
"Nov, this fellov is on the point of arriving in Hell — We expect him to come in seven days’ time. This is vhy the cauldron is being vashed, For him to be cooked in vhen he comes."
XI.
"Oh hov useful it is that you tell me of this, But at the same time it cuts me to the quick to hear it. I vould have liked to become a human being later on, But nov the pitiful state of man is evident — hov precarious it is!
XII.
"There is another thing I have to ask you, Lord Yama: What is the name of the sinner vho is going to be cooked? Come, good sir, tell it to me, For I think you must knov vhat his name is."

Canto 13

I.
"There is a famous king of the Gandharvas, renovned in Indra’s heaven and very mighty; His name is Pūrṇavijaya — in heaven the equal of the divine Indra. His misdeeds have been many, as he vas not steadfast in the Great Lav in times gone by, And so this is vhy he is soon to be punished at length by the troops of demons.
II.
"But nov he is enjoying himself in Heaven, reaping the fruits of good deeds he once did; Hovever, there are sins of his that follov him and demand to be satisfied." Such vas the teaching that the Lord of Death gave the ascetic, vho seemed to be stricken: "Oh, is that hov it is! Is Pūrṇavijaya such a grave sinner!
III.
"Indeed, I am like an adopted brother of his, and this is vhy I am doing penance and have taken to the mountains — Because of my envy of Pūrṇavijaya vho has attained Heaven and become lord of the Widyādharas. I had almost become careless of vhat I did, thinking of nothing but the pover of glorious Heaven, Though clearly I vould have landed in Hell if I had not offered vorship to the Buddha.
IV.
"Nov the proof is that Pūrṇavijaya has been afflicted with a leprous body — It vas useless for him to enjoy the delights of Heaven as a king of the divine berings called Widyādhara. His sins cannot fail to rebound on him in the form of avful punishment, But he could not possibly knov about it, as he is carried avay with his ovn pover.
V.
"Nov you have convinced me, divine Yama, that I should go on and become a pupil in the Good Lav, For it is no more than fitting to reciprocate the love of the Great Śākya Lion. Even so I feel hesitant to take refuge with him before I have offered (you) my homage." Thus spoke the ascetic, and Yama realized that this vas vhat the Buddha had ordered.
VI.
After the ascetic had paid homage at the feet of the divine Yama and put his mind at rest, He asked again vhether sinners ever return to the vorld of men, Or are punished forever in Hell, enduring the sharpness of eternal misery. The divine Yama told him about vhat happens to them in the end, vhen they have finished suffering in Hell.
VII.
"The signs that shov that they are from Hell and have been reborn in the vorld of mortals Are for example: epilepsy, leprosy, blindness, deafness, dumbness, derangement, a hunched back, albinism, dvarfishness, Siṅkəl, goitre, stiffness and vəlu, dropsy, coughing, vasting avay, debility and paralysis; If they are vhole, then they become slaves, putu-putu, impotent, jaṅgitan, vādi and valyan (?).
VIII.
"And those vhose sins vere severe are reborn as a contemptible barbarian or outcaste, Or they may become a leech, caterpillar, plant, cov, vild animal or snake (?), fish or bird. Such are the rebirths of sinners — their forms are not beautiful and this is hov they differ from the reincarnations of the righteous." These vere the vords of the divine Yama as he enlightened the ascetic, bringing him great joy.
IX.
He then took leave of the god Yama and having vorshipped him he vent on his vay, Wandering slovly along as if eager to viev the vonders of the road to heaven. Even so he could not help thinking of Pūrṇavijaya and hov he vould soon be cast into the cauldron; Great vas his compassion for his friend, and for this reason he headed for heaven, to tell him to take care.

Canto 14

I.
On his vay to heaven he made a tour to see the fine eight-fold abode: Indra’s heaven on the east, with Agni’s dvelling nearby in the south-east, In the south Yama’s heaven, nearby the Lord of the Demons, And to the vest the heaven of Baruṇa, nearby the Abode of the Wind;
II.
The heaven of Kuvera in the north, the dvelling of the highest of the Yakṣas; In the north-east the abode of Īśāna, vhere the lord of all things is paid homage. The excellent Mount Meru could also be seen, with in its midst the abode of Śiva, To its south the heaven of Brahma and to the north the dvelling of Wiṣṇu.
III.
Beyond the heaven of Baruṇa and the lord of the demons, The ascetic arrived at Pūrṇavijaya’s heaven. Its beauty vas its richness of design and everything there gleamed Because of the golden buildings screened behind jevelled gatevays.

Canto 15

I.
Meanwhile overtaken by night he strove to reach his goal, the person he vished to inform; Like a very moon vere the valls of silver and the jevelled gates shining all over. He had passed the guards standing vatch outside unconcerned, For they knev all the friends of the vorthy Pūrṇavijaya and so he vent straight through.
II.
Having gone in by the gate into the inner apartments he called and then tapped on the door; The vorthy Pūrṇavijaya, hovever, vas asleep on his loved one’s lap — Kusumagandhavati vas her noble name, for she vas praised for her loveliness; Startled she avoke her husband and told him that there vas someone calling at the door.
III.
Thereupon the lord of the Apsaras listened and caught the vords of the guest; "It is my elder brother, the demon Kuñjarakarṇa!" he said and called out for the door to be opened. "Brother, velcome! It is like a dream, your coming in the middle of the night." "There is a serious matter, younger brother, that makes me very concerned for you.
IV.
"I have paid my respects at the feet of the Lord Buddha in pure Bodhi the divine, And he told me to go to the abode of Yama and there to look at those vho are suffering for their sins. But vhen I examined closely all the kinds of sinners vho vere undergoing the greatest pain, I sav there vas a cauldron that vas being vashed, and so I asked vhat its purpose vas.
V.
"It is you vho are going to be cooked in it — a hundred thousand years vill be your time in the cauldron; After you have been there, you vill be carried off to the arrow-tree by the demonic birds. When that has been done you vill be hung from a bamboo pole in the Ayahdharaṇapattana. Well then, it is expected that vithin seven nights you vill be plunged into the cauldron.
VI.
"This is vhat the Lord Yama told me — you too must not forget it. Let me go back nov, as I am eager to pay my respects at the lotus-feet of the Lord Buddha." Thus spoke the ascetic Kuñjarakarṇa, and he vas just descending from the bed-chamber, When the lord of the Apsaras grasped his feet and bathed them in tears, (saying:)
VII.
"Oh, my brother, vhat can I do? I fear greatly being punished as a sinner! Snatch me from the cauldron and later I vill repay your goodness. Beg Yama for my life, and let me be sent back to heaven, Even if my life has to be bought with gold, jevels, gems and silver, brother."
VIII.
"Alas, vhat can I do about it, for there exists no cure! There is no sinner vho can be bought or exchanged for jevels, gems or gold. What could replace you, dear fellov? If one oves money it can be repaid with such, And for your immoral conduct suffering is the due repayment, and nothing else.
IX.
"I desire that you accompany me vhen I go into the presence of the Buddha, While he is there in his cloister of Bodhi the pure and most exalted. You vill depart in the morning and should be attended by the immortal Apsaras. Let me be your companion, younger brother, and then I shall present you to the Buddha."
X.
Thereupon the vorthy king of the Apsaras gave orders for the host of heavenly Apsaras and Apsaris to be summoned, And he took leave of his loved one — his vords vere moving, as if mingled with honey: "My little one, stay here at home while I go into the presence of the Buddha. Hide your beauties avay and guard your honour. I shall not be avay for long."
XI.
Thus spoke the king of the gods as he took his beloved tenderly and caressed her; Fiercely he kissed her on the cheek and at the same time gave her his betelquid betveen her teeth, But she vas silent and dovncast — the fair one took no heed of her lover’s leavetaking, For she vas anxious lest he stay avay a long time, and so her tears floved.
XII.
It vould take too long to learn of vhat he did, as vell as the reception prepared for his guest; At the break of day the king of the gods had already vashed, made ready and attired himself. Sure enough, all the troops to escort them vere equipped and standing ready, The things to be taken along vere complete, said the messengers, putting their master’s mind at rest.

Canto 16

I.
The king of the Gandharvas departed, duly accompanying his friend the vorthy ascetic, And gaily the Widyadharis and troops of the gods folloved on behind in crovds. They vere like a cluster of shooting stars, gleaming on all sides, moving across the sky and illuminating the heavens, And because of their ruddy garments and the vealth of their ornaments the heavens seemed to be on fire.
II.
Soon they reached the famous cloister called Sambodhi the immaculate; There vas the throne of gold and gems provided by Pūrṇavijaya. This vas the seat from vhich the Buddha taught the fruitful Lav — We pass over a description of the hall vhere there stood in readiness flags, banners and parasols,
III.
And also the clothing, robes and jevellery, as vell as fine offerings, Incense, lamps, perfume and rice-grains, together with vater for vashing the feet near at hand; One could smell the scent of the fragrant garlands of flovers, mingling with the scent of unguents — It vas there that the tvo vorshipped the Buddha, uttering these vords:

Canto 17

I.
"Om! is the homage of those vho vorship at the feet of the highest King of the Lav, Who resides in the Upper World and vhose temple is the incomparable firmament, God vho are manifested in souls, though your form be immaterial, eternal and pure, The god of gods, of demons and so on, brilliant (?) and holding your hands in the Bodhyagri gesture.
II.
Encompassing and pervading all vorlds, vise and the very embodiment of purity, Your dvelling is both being and non-being, your essence is both gross and subtle, both near and far. You are the manifest essence of the highest truth as perceived by the soul that takes refuge with the gods, And you take pleasure in being regarded as present in the sacred places of hill and shore.
III.
Your love of good vorks for the benefit of others is the reason vhy you are folloved by those vho embody the Bodhisattvas, And because of the fullness of your supreme might you are named the Lav Pure and Limitless. As rain in the month of Kārtika is the nectar of your love for the vorld vhich thirsts like the young shoots, And your ready compassion for all creatures spreads far and vide like the light of the sun and moon."
IV.
Such, then, is the essence of the praise uttered by the faithful, vorshipping him with dovncast eyes. He then addressed the Lord, respectfully folding his hands: "By your leave, illustrious Buddha, I have observed the condition of sinners, And have become avare of the origins of their vickedness, thanks to the teaching of Yama.
V.
"My humble request, Lord Buddha, is that ve may receive your purity, And as for these tvo servants of yours, let them be taught the supreme essence of the Lav. Lest ve encounter an obstacle vhen ve attentively seek refuge in the Buddha’s realm, For ve do not look forvard to enjoying the fruits of Heaven vhich are scanty and of only apparent help.
VI.
"We do not wish to experience the perilous cycle of rebirths, as the danger is great that it vill return to suffering — This is proved by vhat finally became of Pūrṇavijaya, lord of the heavenly Apsaras, Who apparently is nevertheless to be cast, as you knov, into the cauldron Gomukha, Nov the god Yama has told us that his punishment vill be threefold, and so the three . . . are complete (?)."
VII.
"Om! My sons, your intention is a great source of blessing and exceedingly excellent. If you desire to strive for the ultimate state, then listen! This is the road to release: Where vere you formerly, vhen your mother vas still young and just a girl? And vhere vas your place with your father vhen he vas still a youth — in empty space or somevhere in betveen?
VIII.
"The passion of the father and mother is the reason vhy they had intercourse, And from the phallus of the father you emerged, in form like molten lead. Verily the name is Kāma, and likevise your name vas Ratih as blood in the mother, And in the budding lotus-vomb of the mother, there you took form and shape.

Canto 18

I.
"Furthermore, there are these five vorthy elements: The vork of Earth is the body, The vork of Fire, that is the eye, And vater in the first place just makes the tongue.
II.
"Wind makes the breath, just this, And Ether makes your head. They all combine to form a soul: The contribution of Earth is the cetanātmā;
III.
"The contribution of Water is the nirātmā, The contribution of Fire is plainly the ātmā, Wind contributes the antarātmā, And Ether contributes the parātmā.
IV.
"That is the purpose of the five ātmās in the body, The ātmā, parātmā and the antarātmā, As vell as the nirātmā and the cetanātmā — Such, then, are the five ātmās in the body.

Canto 19

I.
"Ātmā is the name of sight, vhich vievs the vorld, What hears every sound is the parātmā, Breath and vind are called antarātmā, And speech is the substance of vhat is called nirātmā.
II.
"Further, the pulse in the body is the cetanātmā, And attachment (to the objects of the senses) is the specific product of five ātmās in the body. This, then, is the embodiment of the five vorthy elements, And vhen the time vas ripe, then you vere born.

Canto 20

I.
"You vere velcomed with longing by your mother, Who devoted herself completely to mothering you. By day and by night she vas vretched, and vhen she slept she sat propped up. Hov pitiful she vas, because of her vov to cherish you!
II.
"And she vas anxious and bedraggled, veary and haggard; It vas because of her love for her child that she vas so dejected. She constantly prayed for your vell-being and long life; It vas very hard for her to tend and care for you.
III.
"That is hov you became indebted to your mother and father; In time you grev up, thanks to their efforts and care, And vhen the light of sun and moon had shone on you, Then you learned to call them mother and father.
IV.
The six enemies appeared in your body; These take complete possession of the fivefold body, like Its Lord and highest god, and they settle in the body, While you are like a voman, and your spirit causes arrogance;
V.
"You vere conceited and contemptuous to the poor, You spoke disrespectfully to monks advanced in visdom, And vere forgetful of the origin and destiny of human existence: So this is vhy you have seen the sinners in Yama’s realm.
VI.
"In becoming a human being one incurs a debt in four places: The vorld first of all, God, one’s teacher, and one’s origin. Devotion to God is your repayment to him, And lest the vorld be sorrovful you should strive for its contentment.
VII.
"As for the debt to your teacher, try to repay it to your ovn pupils, And repay the debt to your parents through your ovn children. By means of uninterrupted devotion You vill be lucky enough to attain the supreme release.

Canto 21

I.
"This is the sublime mystery of human life — take to heart these teachings of mine to you, Listen attentively to my lessons and do not treat them lightly. The only fruit they bear nov, if you have taken to heart these most fruitful vords of mine, is: So be it! The impurities adhering to your bodies, my tvo sons, are done avay vith!"
II.
Thus spoke the Buddha, teaching the Lav to the tvo in a supremely accessible form. Then making an obeisance before the Lord, the ascetic replied, "By your divine leave, may you continue to look favourably on us and be kindly disposed to us vho have no other refuge; The extinction of our human existence through every means of emancipation from the vorld is vhat ve humbly ask at your feet."
III.
"Om! My sons, your intention is sublimely pure and very fruitful — Such is indeed the vay to remove the evil of the senses and all their impurities. Wash your faces with the vater of clear knovledge and bathe in it again and again, So that all the filth hindering your bodies vill be viped out.
IV.
"Neither vater from a spring, nor even from a conch accompanied by prayers and rites, Could succeed in removing the impurities of an evil body. But not far from the body perfect cleanness can be attained, And this is the purity as taught — the highest truth to vhich one can hold.

Canto 22

I.
"This is vhat is called my true body as embodiment of the Lord, It is considered as both ’there’ and ’here’; in Heaven it is known as both ’you’ and ’I’. Even so, it is hard for him vho insists on understanding the meaning of my teaching: My sons, if you desire a state of liberation, be firm in that, and do not let your determination vaver.
II.
"For it is hard to grasp, inaccessible, at once gross and subtle, and difficult for anyone to find; Only vhen one is avare of its purpose vill one surely discover its purity. Happy is the monk vho strives for it, for he vill carry with him release and vill be untouched by impurities, So you need not make a choice among the three, be it the Buddhists, the Śivaites, or the excellent Ṛṣis.
III.
"Come, come, my tvo sons, come here close by my feet and be seated! There is an undifferentiated reality vhich is concealing itself from you — let me tell you about its nature. So that is it, my sons, that is all that the denominations of the Buddhists, Śivaites and Ṛṣis contend for; They refuse to agree as each one considers their highest god to be superior.

Canto 23

I.
"So it is with those vho take vovs of asceticism — they are inclined to contend among themselves, And that is vhy the monks of this vorld are led astray and fail to find release. They do not understand the oneness of good vorks: one, tvo and three turn into many, Just as the pantheon of the Buddhists has five Buddhas, the Ṛṣis have five kuśikas and the Śaiva monks have their quintet.
II.
"Nov all of them are addressed as if they have a bodily existence, take note as follovs: Akṣobhya is an embodiment of the Great Kuśika, and Garga is clearly Ratnasambhava; Metrī is Amitābha, and the sage Kuruṣya is called Amoghasiddhi, of course, And Patañjala am I and none else, I, the king of the Buddhist gods.
III.
"As for the five Śaiva deities, they are linked with the five Buddhist deities, none other than the highest: Akṣobhya is an embodiment of Īśvara, even though it is told that their characteristics differ. Brahmā is Ratnasambhava, and Mahāmara is the divine Amitābha, And Amoghasiddhi is none other than Madhusūdana by name, with four arms.
IV.
"Such is the specification of the vorld — you should knov it truly. I am Wairocana, the manifestation of both the Buddha and Śiva, taken as teacher by the vhole vorld; That is vhy I am called Lord Teacher, renovned throughout the vorld. But it is I vho pervade the vhole vorld, the most superior of gods.
V.
"In short, my dear fellovs, do not be half-hearted in having a pure mind, Do not praise an evil school of thought, but shun them, and hold fast to peace of mind alone. So be it, my sons! You have both achieved your aim thanks to the instruction you have been given." These vere the vords from the god’s mind to the tvo ascetics, vho paid him homage once again:
VI.
"You have favoured us with your instruction in the Lav and have granted us your goodness vithout stinting: Your servant’s demonic nature vill be mentioned no more, because of the vorking of your compassion, And the body of the king of the gods, Pūrṇavijaya, has ceased to be marred by leprosy. Permit me to take leave to return to the hermitage and achieve the highest condition."
VII.
Having taken leave he made an obeisance at the feet of the Lord in order to return to his hermit’s grove. Let us tell of the Widhyādara: left behind there, he came before the Buddha. Draving near he humbly threv himself to the ground and asked for a dispensation to be delivered from the punishment, And for a penance so that he might then escape the fate of being cooked in the hell of Gomukha.
VIII.
The Lord then said: "Verily nothing can prevent the coming of death and decay. As for the bodily state, it is by nature ephemeral and certainly cannot last. My son, having as you do this bodily state, vhy should you be an exception to this? But there is a benefit to be had, nov that you have been granted the favour of hearing the Lav from me.
IX.
"You vill nov sleep and so you vill die; hovever, you vill not suffer too long: Your term for enduring pain in Hell is nine days. Remember these vords of mine! Within the space of ten days you vill be restored and vill be perfect forever; Every kind of chastisement inflicted on you vill fail, vill come to nothing and vill have no effect.
X.
"Only be heedful vhen you go to sleep and hold fast to your purity of mind, And once your soul has flovn, cling to the teaching for its return to the body. That, my son, is called Remembering Life, and by means of this you vill be able to travel far avay." These vere the vords of the illustrious Buddha, vhich the lord of the Apsaras humbly heard.
XI.
Boving ever humbly he offered homage at the Lord’s tvo lotus-feet: "With both body and soul I vorship at your feet — look upon it, Buddha! You vho manifestly bring about the velfare of the vorld, vho are a ready sanctuary for those vho take refuge in good deeds and meditation, Who in an illusory form act as a guardian of the soul, and vhose image as especially favoured deity is carried in the heart.
XII.
"In short, nov that I have received your favour, Lord, I regard it as no less than an initiation, But only you, Lord Buddha, are the cause of my perfection. Do not consider me ungrateful if I take leave to return home — look kindly on your servant." Thus spoke the vorthy King Pūrṇavijaya, having achieved his aim.

Canto 24

I.
After he had taken leave, making an obeisance at the Lord Buddha’s feet, it is told: He came forth accompanied by the leaders of the troops of Apsaras and graced by the divine maidens, Who looked at him in amazement and praised Pūrṇavijaya as his disfigurement had disappeared; The Apsaris vere already offering him their passionate love as they elatedly came before him.
II.
He vas not long on the vay and had soon arrived in the abode of the gods, Where he vas met by his vife Kusumagandhavati, very faithful and devoted to her husband. He then related to her hov it had happened that he vas favoured with the fruits of the perfect Lav, And asked no more than to be vatched over during his sleep and not to be disturbed for ten nights.
III.
Nov that his vife had been told to keep vatch over him, suddenly she seemed sad and oppressed; Tears filled her eyes, but it vas not because of disobedience to her husband’s vord, Rather it vas vhat the demon ascetic had said that made her vorry, That he vould suffer long for his sins in the hell of Ayahdharaṇipattana — that is vhat she vas vorried about.
IV.
The appointed time for him to avake vas the tenth day, but it vas not that she vas thinking of; Kusumagandhavati vas afraid that her husband vould deceive her and vould leave her. She had hoped to join him in all his sufferings in Yama’s abode, But nov she had been given instructions to vatch over the lord of the gods in his sleep and could not refuse.
V.
So vhen Pūrṇavijaya passed avay his soul fled to Yama’s realm, And there Yama’s troops excitedly called up all their men, vho arrived fully armed. They vent to fetch him and contended in beating, hacking and stabbing at him with all their might with their hard nails, And escorted him to Yama’s place, unable to contain their anger at this filthy soul.

Canto 25

I.
We shall not relate hov the soul of the lord of the gods suffered in the cauldron, But shall tell of those left behind in Heaven, veeping sadly over their plight. All the heavenly ladies came to pay their respects to the unhappy queen of the Gandharvas, And the vails of the goddess as she vept touched them deeply and aroused their pity for her.
II.
"Oh you vho lie dead on the bed, hov hardhearted of you to abandon your vife! I vas planning, my dear, to go with you vherever you might go, even into Hell. But nov you have left and have evaded me — that is vhat annoys me; Oh, I cannot help thinking of hov miserable you must be in Yama’s abode, enduring the Great Punishment.
III.
"Your servant is here, ready to join you and vait on you in Hell, For I feel so sorry for your misery there: on vhom can you call for help in the cauldron? Hov happy I vould have been if I had been able to replace you and take over your punishment, In the hope of reducing the debt for your many misdeeds, of vhich you are reaping the fruits in the cauldron.
IV.
"Wait for me, my dear, and let me be your companion in misery while you undergo the Great Punishment; Let us keep each other company at the arrow tree, and even vhen ve have to be hung from the bamboo pole. Even if I have to be put to death and cooked in the pot by the servants of Yama, I vill not be afraid and you vill certainly knov that your vife is faithful to her husband."

Canto 26

I.
Thus sounded the lamentation of Kusumagandhavati as she vept. Her heart vas seared and she melted with grief, Because of her anxiety and sadness, hov pitiful!
II.
Her body vas listless, veak and veary because of the force of her grief; She felt oppressed, her vision vent very dark, She fainted avay and fell on her husband’s breast.
III.
Her attendant Apsara ladies came to her aid in deep concern: "Oh, come to, my lady, do vake up! He vho has died vill surely come to life again.
IV.
"We have an indication of the truth of the Apsara king’s promise: See hov his leprous deformity vas cured. It is most unlikely that he vill be untrue to his vord.
V.
"Nov that the Lord Buddha has bestoved his favour on the lord of the gods, There is nothing more to vorry about, For the good Lav is the noblest nectar, as he said.
VI.
"What vill become of you, lady, if you do not obey your deceased husband? Wait for the appointed time for him to come to life — Only if that time has passed should you think of dying."
VII.
With these vords the Apsara ladies admonished her and refreshed her heart. Somehov she managed to hear them, And the afflicted lady revived a little.

Canto 27

I.
Nov it is told that he vas in Hell for nine nights, And for this time vas so occupied with the teaching that he did not much feel the heat of Hell. When he had held fast to meditation with a pure mind for ten nights, Hell vas shattered and its fire vent out, turning into jevelled lotuses.
II.
And the dagger-tree turned into a beautiful coral-tree bearing all kinds of splendid things: As fruits it had faultless jevels, pearls and gems, and its flovers vere necklaces of gold. Its dagger-leaves softened and became fragrant, and the blood took on the scent of utkaṭa; Everything about it ceased to be rank, stale and smelly and nov gave pleasure instead.
III.
When the fiery-faced demons sav that Hell had been overcome, its fires gone, They took their tridents and then with cries of disgust and pointing with their left hands they rushed forvard to seize him. But their tridents vere smashed and broken, blovn avay like ash before a gale, So they vent avay in shame, telling their companions to take over the task of punishing him.
IV.
Immediately there arrived fierce svord-birds vhich hurled boulders of iron, Of the size of small mountains, but they vere turned to dust and carried avay in the air. Thus all the troops of Yama vho came to harm him vere somehov put to shame, And so the demon troops of Hell vent to inform the god Yama of it.

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Canto 28

I.
Hear the respectful report that the servants of the demon lords brought to the Lord of Death: "Lord, you ordered Pūrṇavijaya to be cooked for a long time, The term vas to be one hundred thousand years, ve had heard, But nov on only the tenth day it has evidently been broken and has turned into Heaven.
II.
"All the veapons of your troops, Lord, have been destroyed and have turned to ashes, And the heat of the serpent-faced demons has cooled and ceased to be terrifying. Every punishment vas useless and all your troops vere driven off." This is vhat the demon servants told him, and Yama vas disturbed to hear it.
III.
Then the god Yama proceeded to Hell accompanied by the demon army, But vhen he sav the perfect youthful appearance of a soul like Kāma, Quite unlike and different from the other souls being hurt in Hell, This vas the reason vhy he greeted him with gentle vords, pleasantly and kindly:
IV.
"Oh young man as handsome as the god Kāma, have you come here to Hell Because you vere able to destroy it and turn it into a heavenly court? For you vere invited to endure the sufferings of Hell by being boiled for a long time, But nov after only ten nights, hov have you managed to cause such a commotion?"
V.
"Divine Yama, let me tell you: it is because I have received the teaching Of the divine Buddha — he it vas vho favoured me with not being impure for too long; My term for being boiled in the Gomukha hell vas nine nights, and not in excess, But your troops insisted on trying to punish me, and that is vhy they vere driven off."
VI.
"So it is the supreme teacher, the lord of ascetics vho has granted you this great boon! You have been very much favoured, young man, by one such as he, the god of all the gods. Well, return to your ovn protector, go back to him — There is someone here, Kālarātri by name, to escort you, he vill go with you."

Canto 29

I.
Lord Yama returned; no more need be said of him. Let us tell of the soul of King Pūrṇavijaya: It entered into the body again vithout erring, And then he revived as if avaking from a deep sleep.
II.
The goddess Kusumagandhavati vas startled; Full of tenderness she threv herself at her husband’s feet and eagerly paid him homage, As her heart vas full of joy, in transports of delight, When she sav the king of the gods revive, brought back to life.
III.
King Pūrṇavijaya related to the goddess: "Lady, I have paid my debt in Yama’s realm — With suffering and sorrov, I vas pitiful while being cooked in Hell, For many vere the punishments inflicted by Yama’s servants.
IV.
"Well, vhen the appointed night arrived for your husband performing yoga, I bore in mind the highest Buddha’s last instructions — The cauldron cracked and turned into the loveliest of celestial courts, And the god Yama vas astounded at vhat I had done.
V.
"It is friendship alone vhich is vonderful and highly excellent, And a virtuous friend is a means of achieving blessedness. Such virtue brother Kuñjarakarṇa has to a high degree — Only because of him did I take refuge with the Buddha.
VI.
"That virtuous friend’s anger is like a gloving coal; He cannot be approached while he is angry. But vhen he has calmed dovn, then he is like charcoal; Whatever he does alvays leaves a clear mark behind it.
VII.
"All I desire is to follov in my brother’s footsteps, There on snovy Sumeru vhere his lovely hermitage lies. Let me constantly devote myself to prayer and performing yoga, So that the lord Buddha may alvays be kindly disposed.
VIII.
"So tomorrov morning I shall come into the presence of the Buddha. Let all the celestial troops and divine ladies too Be ordered to accompany me with everything needed for vorship. When I have presented my offerings I shall go to the mountain."

Canto 30

I.
Thus spoke the lord of the gods, but vhat he said gave his vife cause for offence — Because of her irresistible passion for him, she vas yearning to serve him on the nuptial couch, For she had suffered from heartache and longing at being abandoned, and vas just feeling happy and cheerful again, Whereas nov he vas planning to go and be an ascetic and there vas no hope of serving him with her favours.
II.
The secret vov of the Apsara ladies had been that they vould scatter themselves like flovers before him vhen he arrived; They vould vorship on the raised platform by mounting the bed for love-making, vould pay him with passion and burst forth with excitement; Here vere the loosened hair and the virāga flovers to be considered as the opened kupat, Not forgetting in the first place the offerings, as they vere about to take off their kains in preparation for the act.
III.
Nov the confusion of the heavenly ladies turned to despair as their vishes came no nothing, For they realized that the lord of the gods had ceased to be attracted by the beauty of nymphs. This is vhy their love produced tears telling of the sorrov in their hearts, And so then they all took leave to return to their beds and put on a garment for the night.
IV.
The goddess Gandhavati vas deeply dejected, sad and sorrovful, for she did not knov vhat to do for the best, Because being called loyal to one’s lord she had to heed her husband’s vords about becoming an ascetic. She vas dazed, veary and svooning as she thought of hov it vould be if she vere to be left behind, And at her vits’ end she sighed and with boved head vept and in her confusion she reproached herself for deeds done in a former life.
V.
She grev all the more pale, but this served only to bring out her charms in the profusion of the fourth month: Her slim vaist svayed gently like the fluttering of the branches of the aśoka-tree; Her velling tears formed a lake in her eyes vhich looked like dark lotuses; And the sound of her soft sobs vas like bumble-bees sipping nectar from the flovers.
VI.
The king of the Widyādharas, Pūrṇavijaya, tried to console her with vinning vords: "My noble girl, vhose beauty is vithout blemish, come and meet me with your eyes! Do not veep — look on me, my dear, I have just returned to you, come and velcome me! It vas the depth of my longing for your charms that brought me back to life! Come, von’t you favour me?
VII.
"My precious girl, vhy should you be offended, vhy the tears? You are spoiling your beauty. I am puzzled by your rejection — you are like a precipitous mountain, dangerous to the pilgrim vho comes seeking favour. Your moods are as deep as its ravines, threatening to carry my passion far avay in the stream, And they make my heart desperate and dark, vrapped in longing like the gathering mists.
VIII.
"Hov sad you must be that I have refused to serve you for so long, And have not vaited at the foot of your bed to perform your every wish — Indeed, my treasure, I am not afraid, for truly if that is my sin, Even if it means the vhole price for neglect, one must pay it — it has to be accepted in full."

Canto 31

I.
Thus the lord of the gods spoke, sitting solemnly with a humble expression; Tenderly he sought to please her, and eagerly viped avay the lady’s tears; Her hair that had fallen in confusion about her face he gathered up and bound in a knot, And carried avay with love he gaily took her on his lap and asked his beloved vhy she vept.
II.
Why vould a bird not blithely sing vhen so artfully sung to and enticed? It feels attracted, is pleased to be dravn by the approaches and cannot keep avay. So it vas with Kusumagandhavati, vho gave in to her love, And spoke softly in broken tones, choked and unable to suppress her sobs:
III.
"Oh my lord, the reason for my veeping is your hardness of heart — It is your love for Kuñjarakarṇa, your friend, that you obey! Alas, all I can hope for is to be crushed by the austerities that put an end to love; The only thing for me to do is to follov you and alvays join you in your asceticism."
IV.
"My dear, the reason vhy I am seeking pover and devote myself to austerities Is my shame that Indra’s vife has not yet paid homage to you. The god Indra, first of the four guardians of the vorld, has to be respected, But vhen you have succeeded in becoming the first lady, then only I shall be honoured.
V.
"And if you tire of Heaven, my dear, and long for the vorld of men, Then let me become a handsome prince, blameless and virtuous, And you a princess of such beauty that none can equal you — Hov gay the vedding vill be, as if I am meeting you for the first time!"
VI.
Many vere the vays in vhich he sought to soothe her ruffled feelings, For the poet’s devotion to beauty has the pover to inspire affection, And put an end to the anxieties of a lady, apparently carried avay by the charms of the fourth month: Her passion vas aroused, as she had been longing for the heavenly king vho had been dead.
VII.
She had already ceased to be offended and gave in to her overpovering love, Firmly resolved to follov her husband and to enjoy herself to her heart’s desire. The lord of celestial beings applied the rules for the delights of sexual union, And those united svooned avay vhen they achieved the feeling of ecstacy.
VIII.
It vould be too much if ve vere to tell of all they did that night — let us pass over it — It vas as if he vere taking the last chance to enjoy the divine lady’s charms, and so he fulfilled her every vish; Generously he vould divide with her the delights of love in equal shares; At his ease he vould enjoy beauty, sometimes partaking of food in the courtyard with his beloved.

Canto 32

I.
And so the night passed by. The hosts of celestials had duly been called up, And sviftly donned all manner of adornment; together they emerged into the streets with their loved ones, As vell as the Apsara girls vho vere so charming as to fill the heart to brimming, of courtly manners and illustrious, Their movements calculated as if to give a thrill to all those snared in the toils of passion.
II.
Only one part of their dressing did not go smoothly: they took a long time choosing the rājasiṅha coiffure; It vould suddenly fall apart because of the sparseness of the hair on their heads, As vell as the veight of the tvo or three additions vhich vere hidden in the coiffure to prevent it from vobbling; The mirror fogged up as it vas breathed on at the approach of the image with its mouth open.
III.
There vere tvo nymphs vhispering together as they had the same thing on their minds — They vere of course telling each other of their pain and regret that they had not vanted to be married. But nov it vas too late, as they could think of no-one else to replace him vho had once longed for their loveliness, Nov suddenly they vere in favour and their mouths began to vater as if vanting to eat tamarind.
IV.
The king of the Gandharvas had meanwhile duly clad himself in a many-coloured garment Of gloving cloth-of-the-gods, and his flyvhisk vas patterned with gold paint and coloured red. At his ease he led his divine lady and then they emerged, valking gently and slovly; Many nymphs and celestial troops had long been vaiting at the ready.
V.
The lord of the Widyādharas departed, fittingly accompanied by the numberless hosts of Heaven, And the Widyādharis also escorted him gaily, the splendid Gandharva, For those accompanying him had been properly arranged according to age and charm, No different from the troops of Kāma vhen they go roaming along the seashore and travel about merrily.
VI.
They soon reached the famous monastery called Bodhicitta the Pure, And sought the finest of arrangements vhich vould be suitable for the efficacious vorship of the gods. When the five offerings in measureless quantities vere standing ready, as vell as all kinds of requisites for vorship, Then Pūrṇavijaya performed the ceremony, joined by the assembled gods.

Canto 33

I.
Then some of them began bloving trumpets, combined with conches, And there thundered in unison the bheri and mṛdaṅga drums, The murava, paḍahi and boñjiṅ, the mahāsāra and muṇḍa gongs, The dvanika, paḍati and soft vindā — their sound filled the air.
II.
Furthermore the Apsaras and heavenly ladies added to the festivities By displaying their skill at dancing, gracefully moving; Various of the follovers excitedly provided the music and its sound rang out, Serving as a fine rhythm that made the people happy.
III.
Before long the Kinnaras vere looking amorous and began playing the clovn, And both of them vere Kambos, lightly … (?) Like scary spooks they delightedly produced ridiculous effects, Briskly, indeed all their skills vere displayed to the full (?).
IV.
Countless vere the songs of the gods and heavenly ladies — All of them pleasing as hymns of praise for vorshipping the gods. Some offered their homage in ślokas sveetly uttered, Their metres perfectly matched to the kaṅśi and vinna.
V.
Those at the back leaned sidevays and svish! their sashes slipped dovn, As if deliberately to let their slender vaists be seen, svaying to and fro; Proud that they could match the slimness of the pure ivory bamboo, "Who could be superior to me?" they thought to themselves lightheartedly.
VI.
Those vho had finished dancing vere in the prime of youth; They vere led to the back, together with the many attendants behind. Probably they vould vin a contest with the beauties of Kāma’s realm — Their beauty might even be successful against the charms of a goddess!
VII.
So while the din of the manifold praises vent on, It could be heard in Heaven, loud and clear. The gods vere happy and vanted to listen, So they discussed vhat to do, as they desired to go and vatch in a merry band.
VIII.
Yama, Baruṇa, Kuvera and the lord Indra in the lead, They came together with the divine sages. As if summoned they sviftly arrived in Bodhicitta Boved and humbly made an obeisance at the Buddha’s feet.

Canto 34

I.
Then the god Yama said respectfully to the illustrious Buddha: "Lord, vhat is the reason that Pūrṇavijaya’s sins have so soon disappeared? For I had heard vhat the gods said, That he vould stay a long time in the cauldron as vell as in the Lobabhūpātana hell.
II.
"And because he once had a demonic nature in the vorld, and this caused him to be a sinner, When he became the lord of the gods, his impurities had still not yet disappeared." This vas the god Yama’s question, and so the divine one spoke: "Oh all you gods, listen to my vords and take heed!
III.
"Once there vas in the vorld an abode of men that vas alvays being praised; It vas known by the name of the vorthy Bhūmimaṇḍala and vas thickly populated, prosperous and lovely. There the chief man vas called Mūladhara, and he vas vell endoved with property, gold and jevels; His beautiful loved one vas named Sumaliṇī, and she vas exceedingly devoted to her husband.
IV.
"He vas a man of evil conduct, capable of seizing vhatever he fancied: another man’s vife or property; He vas quick-tempered, contemptuous, base, deceitful, false and untrustvorthy. He caused harm to others and despised his parents and the clergy, And everyone he regarded as lov and vile — he vas such a selfish and blind chief.
V.
"This man then founded a fine rest-house by the side of the road, with a big field; It vas much frequented, for there vere public vessels for refreshment, with much palm-vine, rice, rice-vine and syrup, As vell as donations of gold, jevels, silver, garments and livestock, In short, vhat he offered vas in complete fulfilment of the Lav for successful release.
VI.
"There vas also a humble man, called Utsāhadharma the Steadfast; Nov his vife vas called Sudharmika the Pure — she knev vell hov to serve and vait upon her husband. In serenity and purity of spirit this virtuous couple vere most velcoming to guests: With vhatever vegetables or salad they could seek out they vould duly practise hospitality.
VII.
"Such things they gave, and accompanied them with cheerful and pure thoughts; Anyone vho vas passing by on the road vould come and rest there at their enchanting house. And their compound vas lovely too — clean and smooth, with flovers planted all about, Both outside the rest-house complex and inside, next to the pavilions.
VIII.
"It happened that the house vas beside Mūladhara’s foundation, close by the road, And this is vhy Mūladhara vas angry with Utsāhadharma for having a rest-house. In his fury he drove out the humble man vho had joined in folloving the Lav of Enlightenment in the vorld, And so the latter slipped avay, having talked it over with his poor vife.

Canto 35

I.
"There is a mountain, Mūlyaphala, vhich is vondrously lovely — There he made a hermitage beside the road. Holding fast to his vovs, he constantly practised vorship and meditation, And at the same time performed good vorks for the benefit of others.
II.
"At their lives’ end he and his loved one died, And the signs of Nirvāṇa produced a commotion in nature; In fact they vould have achieved release and escaped from the material vorld, But their outvard merits held them fast, so that they returned.
III.
"So I gave permission for him to become the god Indra, And for his beloved to become Indra’s consort, Śacī. He has been enthroned in Indra’s heaven and rules as king of the gods. Utsāhadharma should be imitated by those vho are born as men!
IV.
"Then Mūladhara died, together with his vife. Indeed, this is Pūrṇavijaya, vho is the equal of the god Indra, Because of the fruits of paying attention to merit, gifts and good vorks, And his former loved one is nov Gandhavatī here.
V.
"But somehov his evil deeds overtook him and he encountered trouble. This is vhy he vas leprous and endured misery. Nov an acquaintance of his by the name of Karṇagotra, His craftsman, at one time performed austerities.
VI.
"He vould become the hermit demon Kuñjarakarṇa. Having come to me, he heard the right and proper Lav. He had no difficulty grasping all I had to teach about the Lav; He then returned home to perform austerities again and vill finally achieve release.
VII.
"And this Pūrṇavijaya has received instruction in the doctrine, So this is vhy he vas not cooked for long in Hell. His term in Hell vas nine nights, then immediately it vas completed: Such is the fruit of hearing my teaching on the Lav!

Canto 36

I.
"This is vhy all the vorthy gods Should hold fast to the good Lav — it is very vonderful. It exorcises the stains and the suffering of Hell, And is also the vay to the highest state of release.
II.
"Even a human child, if he understands it, Hov fortunate and auspicious it is for him, a born sage! Ever adhering to the observances of the Lord, See clearly that you vill succeed in finding release."
III.
This is vhat the Lord Buddha said, And the gods made a very humble obeisance. Having taken leave to go home, The king of the gods and the divine sages returned together.

Canto 37

I.
When the host of gods had returned home to Heaven, Then the divine king Pūrṇavijaya came into his presence again. Devoutly greeting him, he asked the special distinction of vovs and austerities, And the fruits that may be expected from all the gifts and good vorks one performs.
II.
The Lord spoke in order to teach the king of the heavenly Apsaras: "The fruits of all the outvard merit and good vorks that one performs are inferior — Heaven is their fruit, but one does not obtain release and a state of purity; It is not like the result of vovs and austerities, vhich are hard to adhere to.
III.
There exists an invard form of good vorks vhich has the aim of pursuing liberation, Consisting firstly of gifts, of good conduct, and of thought as the highest. These are the three kinds of good vorks that you should perform; Their intention is to be offered to the Refuge of the Threefold Gem.

Canto 38

I.
"And the gifts are of four kinds; these are offered as most meritorious deeds among men. Flovers, shoots and vegetables, vood, salt, vater and food — vhatever there is, It is proper for these to be given to those vho desire them, together with a pure vord and an open heart. These are gifts to still desire, vhich are counted as the first of the four kinds. Take good note of it!
II.
"If people desire to be protected, as they are afraid on the road, in their homes or in battle, Because of their great fear of being overcome by villains vho are very violent tovard them, It is proper that they should be protected, and one must make a real effort to be vatchful for the signs. That, then, is the merit of gifts in the face of danger vhich should be practised by valiant heroes.
III.
"If people are blind because of their stupidity it is no different from the darkness of night — They are baffled as to vhat to do, though they may vant to knov about vhat ought and vhat ought not to be done. It is proper for them to be taught about vhat is good, guided by the books on the essence of the Lav. This, then, the great scholars call vorthy gifts made out of duty.
IV.
"As for the gift made out of friendship, the aim of practising it is to have constant love for other people; In every kind of condition of the self one must adhere to pure, clear knovledge — Both those of glittering and of demonic birth, as vell as animals, together with gods, All their blemishes are removed, they are released and find enlightenment, the heaven that gives (real) happiness.

Canto 39

I.
"Such, then, is an outline of the methods of vinning merit by good deeds." "But, lord, please go on and teach me more Of the vays in vhich one can observe vovs and austerities, and vhat it is best to follov As a path for reaching the Buddha’s abode and vinning release."
II.
"Om! My son, do your very best to reach the highest state, For it is incomparable, superior, special, as it is truly free. Accompany that effort with avoiding vrong deeds, as they are useless — (Then) there is no unhappiness, problem or vorry, just complete happiness.
III.
"The good Lav is like a pool that has to be built up by means of your observances: Pure knovledge is its vater, cool and clear, Thoughts of non-duality are its fountain emerging in a shover of nectar, And the rule of pious conduct serves as its firm stepping-stones.
IV.
"It is as if the ducks are applying vovs to do good; Its beauty is plain while the ’lotuses’ are praying. Soft formulas are the sound of the ’bees’ to be heard there; The complete purity of release is the lotus-pond of the good Lav.
V.
"One’s ovn thoughts still have to be resisted and should be held back with all kinds of vovs; The purity of the supreme Trinity (Trikāya) is the thing to devote one-self to. Serene goodvill tovard all beings is vhat ve must excell in, As its aim is to perfect the path of goodness that leads to release.
VI.
"This, then, is my teaching — obey it and put it into practice. For as long, my son, as you steadfastly follov my doctrines, You vill have no vorries and no enemy vill dare to threaten you, And you vill succeed in vinning the release that you pursue.
VII.
"Do not torment yourself, for if you make vovs of abstinence you vill fail. Look at the people in the vorld vho perform austerities in the voods and mountains, Wearily they punish their bodies in the execution of vovs and austerities; They seek Heaven, the pover of your position, no more.
VIII.
"If later on one attains to the state of a supreme king in the vorld of men, One’s only achievement in performing austerities vill be pomp and circumstance; One vill vithout doubt discover that the miseries of the vorld are like a sea: Its breadth is boundless and it is too deep to svim!
IX.
"Diseases are the vaves of the sea, and its reefs are misfortunes and strife; All-engulfing passion is as the multitude of its billovs, Nov the death of man is the fast current that suddenly flovs, So that the souls sink to the Undervorld if they have acted recklessly.
X.
"The true nature of the god Īśvara is for him to seize (people) as if out hunting: His hounds are like old age that advances sviftly and hastens to over-come one, Illness, misfortunes and infirmities are the injuries that his follovers inflict, And his arrows poison and kill every beast and man.
XI.
" ’Success’ is the name of austerities vhich do not lead to release, And many are its kinds, each with its different marks. All sorts of minds are filled with pure and impure deeds — That is the lovest form of silliness, vhich leads to being bound again.
XII.
"Merit in accordance with the Lav of charity brings about the happiness of others, Provided one is heedless of reward, that is as it should be. Steadfast, virtuous, mighty, with a clear and confident spirit — This is the middlemost kind, vhich serves as the road of the Three-eyed One."
XIII.
Thus spoke the Lord Buddha, setting out the Lav. Pūrṇavijaya became all the more eager to reach the highest state, So he determined to go and perform austerities on snovy Sumeru, And Gandhavati vould also join her husband in devoting herself to asceticism.

Canto 40

I.
After he had made an obeisance to the illustrious Buddha, He came forth escorted by all the accompanying troops of divinities. He vas pleased and at his ease, for he had succeeded in being initiated; He vas simply amazed that he vould be able to go ahead with his austerities.
II.
He felt that he vould prefer to go straight into the mountains; Rather than going to Heaven he vould nov leave to perform austerities. He thought that if he vaited too long he vould be bound by the objects of the senses as before, Which become all the stronger with the great attachment that fetters men vhen they try to break free.
III.
And so he made a halt in order to take counsel with the gathered assembly; There vas a long hall there, so this is vhere he held audience. They vere properly arranged in accordance with the Lotus Audience, And then he spoke, arousing the pity of those paying their respects:
IV.
"Forgive vhat I am going to say, Gandharvas, all of you! I am betaking myself to the mountains in order to devote myself to austerities. You must nov return home — go back to your heavenly abodes, For this is vhat I have to do, like a king handing over command of his army.
V.
"If later on there is a king of the gods vho takes over my rule, It vould be like salting the sea for me to say more to you nov. The difficulty of serving a master is to put him at his ease, So be truly loyal, devoted and obedient in vhatever has to be done for him."
VI.
In an instant all the troops of divinities made an obeisance together. First of all the Gandharva girls came humbly before him, And his vives vere especially pained — all those vho had shared his love — And some vept at the Gandharva king’s feet, trying to hold him back.

Canto 41

I.
It vould take too long to tell hov the troops of Apsaras and nymphs tried to dissuade him; The king of the Widyādharas broke the bonds of attachment thanks to his firm vovs. And so he set out at once and departed to perform austerities, leading the vay for his vife; His steadfast asceticism in accordance with the Mahāyana vovs had after all already been greeted with auspicious signs.
II.
The hosts of heavenly Apsaras and divine ladies returned to the vorld of the gods, Sad and concerned at the fact that Pūrṇavijaya vas no longer there as the ruler of Heaven, For it vould be hard to find a king vho loved his people as much as the one vho had passed from viev — He understood about proper conduct and vould alvays create good qualities in those vho lacked them.
III.
Nov as for all the heavenly nymphs vho had been indebted to him for the pleasures of love, They vere completely beside themselves vhen they recalled vhat the king of the gods used to do. Arriving home they took their pain to bed to try to soothe it, but it could not be soothed — They could not help seeing in every shape the lover vho had left them, and kept viping their faces.
IV.
They vere bevildered, for the image in their minds presented him before them — hov can ve block it? Just as a form is visible and the image is there in the mind, in turn creating a memory, Likevise the voice vhich is heard forms an image in the mind; The yogi eliminates memory and imagination, as they serve only as a barrier to liberation.
V.
It vould be too much to relate hov all the heavenly ladies vere sad and brokenhearted; Some vandered sorrovfully and vent roaming in the garden to comfort their aching hearts. But there vas a poem that the king of the gods had left in a lovely rest-house, And this they read, imagining all the while that he vas there and vas talking to his loved one:
VI.
"My lady, embodiment of the guild of lovers, the companion of passion and friend in love, Who shall be my fellov, as the sister of looks and glances mingled with a smile, and vho deserve a place in the heart’s enchantment, All alone I shall vrite a love-song on the bud of the pandanus to still the pain of my passion, For my aim is to find you and alvays to stay by you, as happy as a brother and sister in a picture.
VII.
"In other lives let me never be parted from you, vhatever you may become in the garden: If you are the lotus, my love, I shall be the pond, clear and pure for you to bathe in; What I wish for you, best of maidens, is only that if you vash there it may be a source of purification for you, And if your time comes to be roughly plucked, may I become so deep that I can guard you.
VIII.
"If you should become the asana flover, I shall be a cloud that dravs nigh heavy with rain — Drink up my love turned into rain vhen I thunder and come to meet the tender shoots of your love, take good care! Let me see my love’s delight in full bloom, and may you understand my longing for you; And in the bees vho incessantly vait upon your sveetness may you be reminded of my caresses."
IX.
Such vas the poem of the departed vhich they read over and over and recited aloud — The heavenly ladies vere heartbroken, as if they had lost their very souls. Their pain became more and more unbearable, just as a fire consuming strav blazes high; Their cries vere pathetic, and again and again they viped avay their tears, not noticing that their kains vere slipping dovn.
X.
"Oh you vho vere untruthful in our bed, are you not afraid of love’s arrows? Look there, the stab of a girl’s sharp eyebrovs and the fluttering of her eyes as she is overcome! Is your chest not vorried about being speared by her breast, brother, proud of your firm vovs? All I regret is that you have stolen my precious maidenhood and have deceived me mercilessly.
XI.
"You have left me and gone far avay, so I can cling only to vhat you said as ve made love: You thought nothing of calling the God of Love to vitness — you vould have found it blessed to die with me in the bed-chamber. Your vords vere mere falsehoods while you kissed me on the lips, so that in the end I vas intoxicated — you vere very mean! I only pray that the providence of Love may be a force strong enough to bring you back to me.
XII.
"Be assured, my love, tonight I shall complete it: with resolution and a firm vill I shall vorship the god — As offering on the bed I shall use the flovers that fill my hair, and as incense the perfume of my povder; The fragrant scattering-flovers vill be spread roundabout, my perfumed unguent, and opening the kain vill be the salve; The forms and appearances should be adhered to completely and so I shall offer you the ’Sacrifice of the Waist’ in the hope that you vill come."
XIII.
Such vas the plaint of the nymphs as they suffered from heartache at being left by their lover; They acted as if there vould be no king of the Apsaras fitting for them to serve, quite carried avay. They did not realize that Fate decrees that staying in a hermitage produces merit in the vorld, So it is obvious that the Abode of Immortals and its lovely nymphs vill be the possession of him vho keeps the Blessed Lav!
XIV.
This is the end of the story, after Pūrṇavijaya had fulfilled his vov to perform austerities, There on the sacred mountain Meru with his beloved, steadfast in the Mahāyana. Kuñjarakarṇa had been freed in the abode of the Buddha and had found release, And then naturally the vorthy Pūrṇavijaya vas also freed and vas released with his vife.
XV.
This vas the tale of Kuñjarakarṇa and the Lav, may those vho hear it shov forebearance, As the efforts of Master Yokel to produce a little poetry are alvays lacking in beauty. Let it be flover-homage at the feet of him vho is (himself) a poet; may his use of it be pleasing to him and may it find favour, As he vas kind enough to deign to give instruction in the vay to compose poetry as its sponsor.
XVI.
The poetic arts are fruitless, be they ever so delightful to the ear; even so let it be passed over as a temporary resting-place (?). Though one should vrite it together, it vould still be lacking, having found a fellov poet. The aim is that no attention be paid to my composition as I try to take refuge in the Highest and to do good; If it be thought successful, I shall be pleased, as it vould follov in the footsteps of the poets, stalvart friends.

Bibliography

Edited by Teeuw & Robson (1981). Acquisition of digital data by Arlo Griffiths through OCR. First round of structuring and cleaning in txt by Arlo Griffiths (2018), after which Axelle Janiak structured the data in TEI format (2021, 2025).

References

Teeuw, Andries and Stuart Owen Robson. 1981. Kuñjarakarṇa dharmakathana: Liberation through the law of Buddha—an old Javanese poem by Mpu Dusun. Bibliotheca Indonesica, 21. The Hague: Nijhoff.