No More Learning

(3) I renounce all taking of everything not given, either in a
village, a town, or a wood, either of little or much, or small or
great, of living or lifeless things. I shall neither myself take
what is not given nor cause others to take it, nor consent to
their taking it. As long as I live I confess [etc. , as in the first
vow). (4) I renounce all sexual pleasures, either with gods, men,
or animals, I shall not myself give way to sensuality, nor cause
others [etc. , as above). (5) I renounce all attachments, whether
little or much, small or great, living or lifeless. I will neither
myself form such attachments, nor cause others to do so, nor
consent to their doing so [etc. ].
Translation of Jacobi.
CITATIONS FRON BUDDHISTIC LITERATURE
FROM THE (DHAMMAPADA'
A'
ll that we have is the result of what we have thought; it is
founded on our thoughts; it is made up of our thoughts.
If a man speaks or acts with an evil thought, pain follow's
him as the wheel follows the foot of the ox that draws the
carriage; but if a man speaks or acts with a pure thought, hap-
piness follows him like a shadow that never leaves him. Earnest-
ness is the path that leads to escape from death; thoughtlessness
is the path that leads to death. Those who are in earnest do
not die; those who are thoughtless are as if dead already. Long
is the night to him who is awake; long is a mile to him who is
tired; long is life to the foolish.


## p. 7951 (#143) ###########################################

INDIAN LITERATURE
7951
There is no suffering for him who has finished his journey
and abandoned grief, who has freed himself on all sides and
thrown off the fetters.
Some people are born again; evil-doers go to hell; righteous
people go to heaven; those who are free from all worldly desires
attain Nirvana.
He who, seeking his own happiness, punishes or kills beings
that also long for happiness, will not find happiness after death.
Looking for the maker of this tabernacle I shall have to
run through a course of many births, so long as I do not find;
and painful is birth again and again. But now, maker of the
tabernacle, thou hast been seen; thou shalt not make up this
tabernacle again. All thy rafters are broken, thy ridge-pole is
sundered; thy mind, approaching Nirvāna, has attained to extinc-
tion of all desires.
Better than going to heaven, better than lordship over all
worlds, is the reward of entering the stream of holiness.
Not to commit any sin, to do good, and to purify one's mind,
that is the teaching of the Buddhas,
Let us live happily, not hating them that hate us.
Let us
live happily, though we call nothing our own. We shall be like
bright gods, feeding on happiness.
From lust comes grief, from lust comes fear: he that is free
from lust knows neither grief nor fear.
The best of ways is the eightfold [path]; this is the way,
there is no other, that leads to the purifying of intelligence. Go
on this way! Everything else is the deceit of Death. You your-
self must make the effort. Buddhas are only preachers. The
thoughtful who enter the way are freed from the bondage of
Death.
Translation of Max Müller.
CONVERSATION OF THE HERDSMAN DHANIYA AND BUDDHA
I
HAVE boiled the rice, I have milked the kine,- so said the
herdsman Dhaniya, -I am living with my comrades near
the banks of the great] Mahi river; the house is roofed,
the fire is lit - then rain if thou wilt, О sky!
I am free from anger, free from stubbornness, so said the
Blessed One, -I am abiding for one night near the banks of


## p. 7952 (#144) ###########################################

7952
INDIAN LITERATURE
the [great] Mahi river; my house has no cover, the fire [of
passion] is extinguished — then rain if thou wilt, О sky!
Here are no gadflies,- so said the herdsman Dhaniya, - the
cows are roaming in meadows full of grass, and they can endure
the rain - then rain if thou wilt, О sky!
I have made a well-built raft, — so said the Blessed One, - I
have crossed over, I have reached the further bank, I have over-
come the torrent [of passions]; I need the raft no more — then
rain if thou wilt, o sky!
My wife is obedient, she is not wanton,- so said the herds-
man Dhaniya,- she has lived with me long and is winning;
no wickedness have I heard of her — then rain if thou wilt, O
sky!
My mind is obedient, delivered [from evil], --so said the
Blessed One, - it has been cultivated long and is well subdued;
there is no longer anything wicked in me - then rain if thou
-
wilt, О sky!
I support myself by my own earnings, — so said the herdsman
Dhaniya, - and my children are around me and healthy; I hear
no wickedness of them - then rain if thou wilt, o sky!
- О
I am the servant of none,- so said the Blessed One,— with
what I have gained I wander about in all the world; I have no
need to serve — then rain if thou wilt, o sky!
I have cows, I have calves,- so said the herdsman Dhaniya,
cows in calf and heifers also; and I have a bull as lord over
the cows — then rain if thou wilt, О sky!
I have no cows, I have no calves, — so said the Blessed One,
no cows in calf, and no heifers; and I have no bull as a
lord over the cows—then rain if thou wilt, О sky!
The stakes are driven in and cannot be shaken,- so said the
herdsman Dhaniya,- the ropes are made of holy-grass, new and
well made; the cows will not be able to break them then rain
if thou wilt, О sky!
Like a bull I have rent the bonds, - so said the Blessed One,
- like an elephant I have broken through the ropes, I shall not
be born again – then rain if thou wilt, О sky!
Then the rain poured down and filled both sea and land.
And hearing the sky raining, Dhaniya said: Not small to us the
gain in that we have seen the Blessed Lord; in thee we take
refuge, thou endowed with [wisdom's] eye; be thou our master,
O great sage! My wife and myself are obedient to thee.
O
If we


## p. 7953 (#145) ###########################################

INDIAN LITERATURE
7953
lead a pure life we shall overcome' birth and death, and put an
end to pain.
He that has sons has delight in sons, - so said the Evil
One, - he that has cows has delight in cows, for substance is
the delight of man; but he that has no substance has no delight.
He that has sons has care with his sons, so said the Blessed
One,– he that has cows has likewise care with his cows, for sub-
stance is [the cause of] care; but he that has no substance has
no care.
Translation of Fausböll.
THE DEATH OF BUDDHA
NO
ow the venerable Ananda [Buddha's beloved disciple] went
into the cloister building, and stood leaning against the
lintel of the door and weeping at the thought — “Alas! I
remain still but a learner, one who has yet to work out his own
perfection. And the Master is about to pass away from me —
he who is so kind. ” Then the Blessed One called the brethren
and said, "Where then, brethren, is Ananda ? »
« The vener-
able Ananda [they replied] has gone into the cloister building and
stands leaning against the lintel of the door, weeping. ”
And the Blessed One called a certain brother, and said, «Go
now, brother, and call Ananda in my name and say, Brother
Ananda, thy Master calls for thee. ) » "Even so, Lord,” said that
brother; and he went up to where Ananda was, and said to the
venerable Ananda, “ Brother Ananda, thy Master calls for thee. ”
« It is well, brother,” said the venerable Ananda; and he went to
the place where Buddha was. And when he was come thither
he bowed down before the Blessed One, and took his seat on one
side.
Then the Blessed One said to the venerable Ananda, as he
sat there by his side: “Enough, Ananda; let not thyself be
troubled; weep not. Have I not told thee already that we must
divide ourselves from all that is nearest and dearest ? How can
it be possible that a being born to die should not die? For a
long time, Ananda, hast thou been very near to me by acts of
love that is kind and good and never varies, and is beyond all
measure. [This Buddha repeats three times. ] Thou hast done
well. Be earnest in effort. Thou too shalt soon be free. ”
When he had thus spoken, the venerable Ananda said to the
XIV-498


## p. 7954 (#146) ###########################################

7954
INDIAN LITERATURE
1
Blessed One: “Let not the Blessed One die in this little wattle
and daub town, a town in the midst of the jungle, in this branch
township. For, Lord, there are other great cities, such as Bena-
res [and others] Let the Blessed One die in one of them. ”
[This request is refused by Buddha. Ananda then goes to the
town and tells the citizens that Buddha is dying. ] Now when
they had heard this saying, they, with their young men and
maidens and wives, were grieved and sad and afflicted at heart.
And some of them wept, disheveling their hair, and stretched
forth their arms and wept, fell prostrate on the ground and
rolled to and fro, in anguish at the thought, “Too soon will the
Blessed One die! Too Soon will the Happy One pass away!
Full soon will the light of the world vanish away! »
When Buddha was alone again with his disciples, then the Blessed
One addressed the brethren and said: "It may be, brethren, that
there may be doubt or misgiving in the mind of some brother as
to the Buddha, the truth, the path or the way. Inquire, breth-
ren, freely. Do not have to reproach yourselves afterwards with
this thought: Our Teacher was face to face with us, and we
could not bring ourselves to inquire of the Blessed One when
we were face to face with him. ) » And when he had thus spoken
they sat silent. Then [after repeating these words and receiving
no reply] the Blessed One addressed the brethren and said, "It
may be that you put no questions out of reverence for the
Teacher. Let one friend communicate with another. And when
he had thus spoken the brethren sat silent. And the venerable
Ananda said, "How wonderful a thing, Lord, and how marvel-
ous! Verily, in this whole assembly there is not one brother
who has doubt or misgiving as to Buddha, the truth, the path or
the way. ”
Then Buddha said, “It is out of the fullness of thy
faith that thou hast spoken, Ananda. But I know it for certain. ”
Then the Blessed One addressed the brethren, saying,
“Behold, brethren, I exhort you saying, Transitory are all com-
ponent things; toil without ceasing. " And these were the last
words of Buddha.
Translation of Professor Rhys Davids.
>>
(
((
1


## p. 7955 (#147) ###########################################

INDIAN LITERATURE
7955
EPIC LITERATURE
ARJUNA'S JOURNEY TO HEAVEN
From the Mahābhārata)
A
S he went up in the chariot of Indra, which no mortal can
see, he beheld many wonders in heaven. There neither
the sun shines, nor the moon, nor is there any light of fire,
but self-illuminated is all, through the power of goodness. The
stars, which appear small as lamps from the earth on account of
the great distance, are in reality great bodies. These, the great
souls of departed saints, look ever down on earth, and are full of
beauty, shining each in its own place and with its own glory.
Saints, and heroes who died in battle, wise kings, and hermits,
were there, visible by thousands, angels by thousands, heavenly
singers, like to the sun in glory. And there he saw the water
nymphs, half-gods, and other heavenly beings, all self-luminous.
And as he saw them, Arjuna questioned the charioteer of Indra's
chariot and asked who these glorious creatures might be. Him
answered Mātali, Indra's charioteer: “These are the spirits of
them that have done noble deeds. As stars thou hast seen them
when thou wast upon the earth. ”
After the Translation of Bopp.
THE FATAL GAMBLING
Condensed from the Mahabhārata)
T"
(
HEN came together into the gaming-hall the wicked Duryo-
dhana with his brothers, and Yudhisthira with his brothers.
And round about the hall the elders sat on costly benches
and watched the play. But when they were about to begin, then
said the wicked Duryodhana to Yudhisthira, “Behold the gage
shall be mine, but my uncle Çakuni shall cast the dice. ” Then
answered Yudhisthira and said, “Unheard of is such a play as
this, that one should offer the stake and another should cast the
dice. Is there then treachery here? But if thou wilt, play so. ”-
Then Duryodhana laughed and said, “Who speaks of treachery?
My uncle plays for me. ” Now Çakuni was a gamester and
deceitful, and he played dice without honor. But Duryodhana
began the play, and challenged Yudhisthira, “Here is a pearl of
great price. This is my stake. What wilt thou place against
it ? ” And Yudhisthira said, “I have a chariot and steeds, and
the chariot is golden and the steeds are above price. This is
>
(


## p. 7956 (#148) ###########################################

7956
INDIAN LITERATURE
>>
»
»
my stake. »
And the dice rolled on the board, and Duryodhana,
mocking, said, “Thou hast lost. ” And Yudhisthira answered
calmly, “A treasury of gems have I; they are stored in jars at
home. This is now my stake. ” And the dice rolled, and Dur-
yodhana mocked and said, “Thou hast lost. ” Then said Yudhi-
sthira, “A kingdom have I: this is my stake. ” And Duryodhana
mocked as the dice rolled, and he said, « Thou hast lost thy
kingdom, great king: what stake is now thine ? ” And Yudhi-
sthira said, Here are my brothers. But Bhīma (the second
brother] roared with rage as he heard this, and would have torn
Duryodhana limb from limb. But Arjuna rebuked his brother
and said, “Is not our father dead, and Yudhisthira our eldest
brother? Is he not then the same as our father? And shall a
father not stake his son ? ) Then Bhīma became ashamed. And
the dice rolled and Yudhisthira lost, and Duryodhana laughed and
said, What more ? » And Yudhisthira said, "I play myself as
stake. And they all sat about with white faces and looked on.
And Yudhisthira lost. Then Duryodhana said, “The great king
has staked his own self and lost. What more will the great king
stake? ” But Yudhisthira said, “I have nothing more. ” Then
Duryodhana said, "Nay, great king, thou hast much still. For
thou hast thy wife. I challenge thee again. ” Then Yudhisthira
groaned in his heart, but because of his knightly vow he could
not turn aside when he was challenged, and yet he could not
bring it over his heart to play his wife, who was Krishnā, the
fairest of all women. And he sat silent, saying unto himself,
« She is the fairest of women, fair as the autumn lotus, and best
beloved of all women. Slender is her waist, dark are her eyes,
and fragrant as the woods of autumn is her hair; and she is best
beloved of all women. ”
But he looked upon Duryodhana
and said, “Be she the stake. ” And all men held their breath and
gazed with great eyes while the dice rolled and Krishnā was the
stake. Then Duryodhana, watching the dice as they rolled from
the hand of crafty Cakuni, laughed and said, “Now hath the great
,
king lost all — his treasure, his brother, his kingdom, his self, and
even his wife Krishnā, the best beloved of women. Let some
one bind these slaves and lead them away, but bring Krishnā
to this hall. ” And all the elders wept as they heard, and cried
«Shame, but Yudhisthira and Arjuna sat silent. Then they put
chains upon Yudhisthira and his brothers, and sent for Krishnā.
(
Translated by E. W. H.


## p. 7957 (#149) ###########################################

INDIAN LITERATURE
7957
SPECIMEN OF THE DIDACTIC POETRY OF THE MAHĀBHĀRATA
THE DIVINE SONG (PANTHEISM)
The god Krishna-Vishnu speaks
K
.
Now that that is indestructible in which the body rests. The
bodies [incarnations] of God are temporal, but God is eter-
nal. Whosoever thinks that he can slay or be slain is not
wise. He, the universal God, is not born at any time, nor does
he ever die; nor will he ever cease to be. Unborn, everlasting,
eternal, He, the Ancient one [as the soul of man], is not slain
when the body is slain. As one puts away an old garment and
puts on another that is new, so he the embodied [Spirit] puts
away the old body and assumes one that is new. Everlasting,
omnipresent, firm and unchanging is He, the Eternal. « Indis-
cernible” is he called; he is inconceivable; unchangeable.
Some are pleased with Vedic words and think that there is noth-
ing else; their souls are full of desires, and they fancy that to go
to heaven is the chief thing. But in doing well, not in the fruit
thereof, is virtue. Do thy appointed work, fear not, care not
for rewards.
Many are my [apparent] births, and I know
them all. Unborn in reality, Lord of all, I take to myself phe-
nomena, and by the illusion of the Spirit I appear to be born.
I create myself [as man-god] whenever wrong predominates over
right. For righteousness' sake then am I born on earth again.
Whosoever believes in this birth of mine, and in this work of
mine, he, when he has abandoned his body, enters no sad second
birth but enters Me. Many there are who, from Me arising, on
Me relying, purified by the penance of knowledge, with all affec-
tions, fear, and anger overcome, enter into my being. As they
draw near to Me, so I serve them. Men in all ways follow my
path. Know Me as the maker of men, know Me as the un-
ending and not the maker of any. . Sacrifices are of many
kinds, but he that sacrifices with wisdom offers the best sacrifice.
He that hath faith hath [requisite] wisdom; he that hath wisdom
He that hath no wisdom and no faith, whose soul
is one of doubt, is destroyed.
But the good man, even
if he be not wise, does not go to destruction like a cloud that is
rent. For he enters heaven as a doer of good, nor does he pass
again [by transmigration] into an evil state, but into a better
hath peace.


## p. 7958 (#150) ###########################################

7958
INDIAN LITERATURE
1
1
than he knew before, where he again strives for perfection; and
this he reaches after many births. . . . As material (phenomena]
I am eightfold, - earth, water, fire, air, space, mind, understand-
ing, self-consciousness [a category of the Sānkhya philosophy];
but this is the lower I. Learn Me in my higher nature. My
higher nature is psychic; by it the world is supported, for I am
creator and destroyer of the world. None other is higher than I.
On Me the universe is woven, like pearls upon a thread. Taste
am I, light am I of moon and sun; I am the mystic syllable
Aum, I am sound in space, manliness in man, the light of the
light, the smell of the fragrant, life and heat, the eternal seed
of all beings; the understanding of them that have understand-
ing, the glory of them that have glory. I am the force of the
strong, and I am love, yet am I free of love and passion. Know
all beings to be from Me alone, whatever be their qualities. I
am not in them; but they are in Me. The world knows Me not,
for hard to overcome is the illusion which envelops Me. They
that are not wise worship many gods, but whatsoever be the god
he worships I steady his faith, for in worshiping his god he
worships Me. It is by Me that his desires are fulfilled though
he worships another.
Even they that sacrifice to other
gods really sacrifice to me.
I am the Universal Father, the goal,
the wisdom of the ancient Vedas, the home, the refuge, and the
friend of man. I am immortality and death; being and not-
being; the sacrifice, and he that sacrifices. I am the beginning,
the middle, and the end I am Vishnu among sun-gods; the
moon among the stars; Indra among [Vedic) gods; the Sāman
[song] among the Vedas.
I am the love that begets.
I am the highest science among all sciences; I am the [holy]
Ganges among rivers; I am the Word of the speakers; I am the
letter A among the letters. I am death and I am life. I am
glory, fortune, speech, memory, wisdom; the punishment of the
punisher, the polity of the sagacious. I am silence. I am knowl-
edge. There is no end to my divine appearances.
Translation of E. W. H.
.


## p. 7959 (#151) ###########################################

INDIAN LITERATURE
7959
SPECIMEN OF THE RĀMĀYANA
How VIÇVAMITRA, THE KING, BECAME A PRIEST
TIÇVĀMITRA, of the knightly caste, practiced austerities for a
V" You
in a
thousand years, true to his vow, he practiced unequaled
self-torture. As the years passed he became like a tree; wrath
affected him not, he completed his vow. When thus he had
completed his vow he began (for the first time) to eat. Indra the
god, disguised as a man, asked him for food, and Viçvāmitra the
great saint gave him all of it. He kept also the vow of silence,
suppressing his breath, and at last so great was his power that
smoke and fire came from him who breathed not, so that the
three worlds were frightened. Then the saints in heaven spoke to
the Creator and said, “Viçvāmitra, tempted to love and to anger,
hath not yielded: he has no defect; he is a perfect ascetic.
demands a boon, and if he does not obtain it he will soon destroy
all creation. Save the gods' realm, which the Great Seer, through
the power of his asceticism, will soon destroy, and grant him his
So the boon was granted by the All-father, and to Viç-
vāmitra, who was one of the knightly caste, was granted the
great boon that he should be counted a Brahman.
After the Translation of Bopp.
SPECIMEN OF FABLE LITERATURE
THE ASS AND THE JACKAL
From the Pancatantra)
O
((
Nce an ass struck up friendship with a jackal. They broke
through the hedge of a cucumber garden, and ate what
they liked in company together. On one night the ass
spoke proudly and said, “Behold, son of my sister, how clear and
fine the night is! therefore I will sing a song. ” But the jackal
said, “My dear fellow, what is the use of this noise ? Thieves
and lovers should work secretly. Besides, thy musical powers are
weak. The watchman will find us and kill us. Let us rather eat
the cucumbers. ” “Alas,” said the ass, “thou livest rudely in the
” “
forest and knowest not the magic power of music. ” And he sang
of music's charm. “True,” said the jackal, “but thou dost not
understand music. It will end in killing us. ” « What! » cried the
ass, "dost thou think I do not understand music? Listen, then,
»
((


## p. 7960 (#152) ###########################################

7960
INDIAN LITERATURE
»
and I will show thee that I know: there are seven notes, three
octaves, twenty-one 'intermediates' [etc. , etc. ). Thou seest that
I understand music. Why wilt thou prevent me from singing ? ”
“Sing, then,” said the jackal, “but wait till I get nearer to the
gate. ” Then the ass began to bray most fearfully. The watch-
man, who had been asleep, came rushing up and beat the ass
and hung a wooden drag about his neck; but the jackal escaped.
And when the watchman had gone away again, the jackal cried
from afar to the ass and said, “Uncle, thou wouldst not quit.
Now thou wearest a new jewel as reward for thy song. "
After the Translation of Benfey.
>
S*** Charioteer — Yes
SPECIMEN OF DRAMA
SCENE FROM THE MRICCHAKATIKĀ!
[The King's brother-in-law Sansthānaka from his garden wall sees a char.
jot coming, in which is the rich bayadère. ]
ANSTHĀNAKA — Charioteer, charioteer! slave! are you there?
.
Sansthānaka Is the car there?
Charioteer - Yes.
Sansthānaka – Are the car-oxen there?
Charioteer -- Yes.
Sansthānaka — Are you there too?
Charioteer [laughing]— Yes, great sir, I too am here.
Sansthanaka — Then drive the car in here.
Charioteor — How can I ?
Sansthanaka — Through this gap, where the wall has fallen.
Charioteer — Great sir, the oxen will be killed, the car will be
broken, and I, your servant, shall perish.
Sansthanaka - Hey? Remember that I am the King's brother-
in-law. If the oxen are killed, I will buy more; if the car is
broken, I will have another made; if you perish, I will get
another Charioteer.
But do me a favor.
Charioteer - Willingly, if it does not involve a sin.
Sansthānaka Clever man! Not a taint of sin.
Charioteer — Speak, then.
Sansthānaka Kill this woman.
Charioteer If I should kill this innocent woman, this orna-
ment of the town, on what boat can I pass over the stream that
leads to heaven?


## p. 7961 (#153) ###########################################

INDIAN LITERATURE
7961
Sansthānaka — I will furnish you a boat. And you must con-
sider that no one will you in this garden if you kill her. . .
[The Charioteer refuses. Sansthānaka changes his tune. ]
Sansthånaka — My son, my servant, I will give you golden
bracelets.
Charioteer — And I will put them on.
Sansthānaka — I will have a chair of gold made for you.
Charioteer And I will sit on it.
Sansthanaka - I will give you the leavings of my dinner,
Charioteer — And I will swallow them.
Sansthānaka — I will set you over all my servants.
Charioteer - And I will be a lord.
Sansthānaka — Very well, then, regard my words.
Charioteer - Great sir, I will do anything - only not sin.
Sansthanaka Not a taint of sin.
Charioteer - Speak then, great sir.
Sansthānaka Kill this woman.
Charioteer – Be merciful, great sir: I have brought her here
I
by accident.
Sansthānaka Slave! have I no power over you ?
Charioteer You have power over my body, great sir, but not
over my good conduct. Be merciful, I am frightened to death.
Sansthānaka What are you afraid of, if you are my servant ?
Charioteer – Of the next world, great sir.
After the Translation of Böhtlingk.
EXTRACT FROM KĀLIDĀSA'S ÇAKUNTALĀ!
[The King sees Çakuntalā for the first time, clad in homespun, and speaks. )
T7
HAT coarse ascetic garb, which, knotted firmly on the shoul-
der, covers her full bosom, doth cast a darkness upon her
beauteous form, even as a dry leaf darkens an opening bud.
The lotus is lovely, even if it grows in a swamp.
The spots
on the moon only brighten the light of its beauty. Even so in
homespun garb yon slender maiden appears all the fairer.
Though she speaks not to me, yet doth she listen when I
speak. Though she turns not her face toward me, yet doth her
eye seek me alone.
After the Translation of Meier.


## p. 7962 (#154) ###########################################

7962
INDIAN LITERATURE
SONG FROM THE LYRIC ACT OF THE VIKRAMORVAÇI'
L
ITTLE bird, fair bird, give me my beloved again. Thou hast
taken her beauty away.
Thou hast seen her; the beauty
thou wearest is hers.
Or has she turned into yon laughing brook? For its wave-
lets are her arching brows; the bright birds that swim on it are
her girdle; its foam is her fluttering garment; and its tripping
dancing gait is that of my beloved. Surely she has become
yon brook.
After the Translation of Hoefer.
SPECIMENS OF LYRIC POETRY
FROM KALIDĀSA's "CLOUD MESSENGER'
I*
THE twisting stream I see the play of thy eyebrows; in the
eye of the doe I see thy glance; in the peacock's tail the
luxury of thy hair. In the moon I see the beauty of thy
face, and in the priyangu I see thy slender limbs. But ah! thy
likeness united all in one place I see nowhere! I paint thee
oft as angry, red colors on smooth stones, and would paint my
own face near to thine. But the tear rises in my eye and dark-
ness covers my sight. Even here [in the attempt to paint us
united] our evil fate keeps us apart! When the gods of the
forest see me, how I stretch out my arms to thee to draw thee
to my breast,- then, I think, from their eyes will come the
tears, which like large pearls glitter on the fresh buds.
After the Translation of Max Müller.
FROM KĀLIDĀSA's UNION OF SEASONS':* THE SUMMER
Now The thirsty gazelle hastens after water, its palate dry,
glowing with the mighty heat, when like a herd of elephants
the clouds appear. The snake which, warmed by the sun's rays,
once stretched himself in the burning hot sand, now hissing
turns and seeks the shade. The lion, with thirsty throat, hunts
the elephant no more. Courage fails him, his tongue trembles.
Forest fires have destroyed the young grass, the gust of
the wind drives fiercely the dry leaves. The waters are dried
* For a translation in verse of this and the following selection, see Sir
Edwin Arnold's (Grishma,' Vol. ii, of this work.


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INDIAN LITERATURE
7963
up in every pool. In sighs ceases the song of the birds, as they
cluster upon the trees decked ly with faded leaves. The weary
monkeys crawl slowly on the hill. The buffaloes wander about
seeking for water.
But he that lives by the lotus-pond
drinks the fragrance of the flowers, wets with cool streams the
floors of the house, and by moonlight sports with his beloved in
song and jest; he forgets the heat of summer.
FROM KĀLIDĀSA's (UNION OF SEASONS): THE SPRING
The springtime-god, the god of love, comes, beloved, to wound
the hearts of happy men; the god who has made the bees his
bowstring, and mango blossoms his arrows. The maiden loves,
the light breeze blows fragrantly, the trees are in bloom, and the
lotus adorns the pool. Peaceful is the night and refreshing is the
day. How lovely is all in spring! When the lakes are bright
with jewels [blossoms), and like the moon in splendor shines
every band of maidens; when mango-trees wave amid flowers,
then comes the joy of spring. The fair girls wander out, at the
call of the love-god, with garlands on the breast, with cool san-
dals on the feet, and their breath fragrant with betel. Fearless
they go, and karnikära flowers make their earrings, while açoka
buds are nestling in their dark locks; and the jasmine lies upon
their heads. The heart of the young man is filled with joy, as
the atimuktas open their fragrant buds, and the drunken bees
kiss the shining flowers, while delicately back and forth sway the
tendrils of every plant touched by the light zephyrs. But he
that is repulsed by his love is pierced in his heart as by an arrow.
After the Translation of Bohlen.
OTHER OF KĀLIDĀSA's LYRIC
T"
WHINE eyes are blue lotus flowers; thy teeth, white jasmine;
thy face is like a lotus flower. So thy body must be made
of the leaves of most delicate flowers: how comes it then
that god hath given thee a heart of stone ?
Her eye-
MY LOVE is a hunter, who comes proudly hither.
brows are the huntsman's bended dow; her glances are the
huntsman's piercing darts. They surely and swiftly smite my
heart, which is the wounded gazelle.


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7964
INDIAN LITERATURE
FROM BHARTRIHARI'S LYRIC
S"another, while another is pleased with me.
HE whom I love loves another, and the other again loves
Ah! the tricks
of the god of love!
After the Translation of Bohlen.
WHERE thou art not and the light of thine eyes, there to me
is darkness; even by the brightness of the taper's light, all to
me is dark.
Even by the quiet glow of the hearth-fire, all to me
is dark. Though the moon and the stars shine together, yet all
is dark to me. The light of the sun is able only to distress me.
Where thou, my doe, and thine eyes are not, there all is dark to
me.
The god of love sits fishing on the ocean of the world, and
on the end of his hook he has hung a woman. When the little
human fishes come they are not on their guard.
on their guard. Quickly he
catches them and broils them in love's fire.
After the Translation of Schroeder.
FROM AMARU'S LYRIC
the
T" upon the face of her husband, who pretends to be sleeping
still. Over and over again she kisses his face without
shame. But as she sees him stir, her face droops with bashful-
ness, till it is raised and kissed by her laughing beloved.
The wife of him that is gone upon a journey looks down the
road upon which he will return, far as the eye can see; till as
the day ends and darkness comes and the path can be seen no
more, she turns to enter the house. But in that moment she
thinks, “Even now he will be coming,” and quickly turns her
head and looks again.
THE BEE'S DREAM
“NI
ight will quickly pass, fair will be the dawn; the sun will
rise in beauty and the glorious lilies will unfold them-
selves. ” While a bee, sleeping in a flower, thus dreamed,
came, alas! an elephant and crushed it as it lay.
After the Translation of Böhtlingk.


## p. 7965 (#157) ###########################################

INDIAN LITERATURE
7965
OTHER LYRIC PIECES
I
HAVE seen thy form, and behold, even the jasmine seems
coarse.
TE
HE moon in the spotless sky wanders, like a white flamingo
in its silver beauty. No cloud troubles the clearness, the
air is divinely pure.
The star-flowers of the sky sparkle,
shining through all space.
After the Translation of Schroeder.
IN
SPECIMENS OF THE RELIGIOUS-EROTIC LYRIC OF THE
TWELFTH CENTURY
From the “Gitagovinda'
(Rādhā's friend tells her how god Krishna sports with the herds-girls. ]
IN THE breath of spring, Rādhā, with body fair as flowers of
spring, seeking Krishna everywhere, was thus addressed by
her friend:—“Under a garland of fragrant flowers, a gar-
land which the bees surround, Krishna now in spring is playing,
happy spring; and dances with the maidens at a time not sweet
to those whose love is gone. Where lamentations arise from
women whose lovers are away; where the young tamals are
drunken with sweet flowers, and the kinçuka buds, the lovely, are
gleaming; where are golden keçaras like to the sceptre of the
love-god; and the patali buds are filled with bees like the quiver
of Eros. There is Krishna playing, and dances with the maid-
Krishna in the crowd of maidens jests with them that jest
with him. Clothed in a yellow garment, crowned with flowers,
anointed with sandal paste, rings in his ears, smiling amid the
merry throng, he sports, all in the joy of spring; while, with
swelling breasts, embracing Krishna, one of the maidens sings
to him, and another whispers something in his ear and swiftly
kisses the beloved one. One he embraces, and one he kisses, and
one he presses upon his heart, looks at one with a smile, and
lists to the words of another. ”
ens.


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7966
INDIAN LITERATURE
DHĀ'S JEALOUS LAMENT
From the same
D
RUNK with joy on the breast of Krishna, while on her bosom
the jewel trembles, sweetly with Krishna united, sports
one who seems to me blest. Her moon-like face sur-
rounded with fair locks, drinking his lips till weary with drink-
ing, sweetly with Krishna united, sports one who seems to me
blest. Smiling and reddening with the glance of the beloved,
quivering with the rapture of love, sports one who seems to me
blest [etc. ].