sanskrit stringlengths 2 1.92k ⌀ | english stringlengths 1 9.53k ⌀ |
|---|---|
iti paripālyamānastena mahāsattvena tasmin vanapradeśe sattvakāyaḥ sācāryaka iva bandhumāniva savaidya iva rājanvāniva sukhamabhyavardhata / | The whole multitude of animals in that part of the forest, being thus protected by the Great Being, thrived and were happy; for in him they possessed a teacher, as it were, a kinsman, a physician, a king. |
sa sattvakāyo 'pi tathaiva tena saṃrakṣyamāṇo guṇavṛddhimāpa // | In the same degree as they, being well protected by the greatness of his mercy, increased in virtues, in the very same. |
samabhigamya cainaṃ karuṇayā paricodyamānaḥ papraccha-kimidaṃ mṛgarāja ? bāḍhaṃ khalvakalyaśarīraṃ tvāṃ paśyāmi / | And drawing near to him, moved by compassion, he asked him: What is the matter, king of the quadrupeds? Thou art seriously ill, indeed, see. |
dvipeṣu darpātirasānuvṛttyā javaprasaṅgādathavā mṛgeṣu / kṛtaṃ tavāsvāsthyamidaṃ śrameṇa vyādheṣuṇā vā rujayā kayācit // | Is this illness caused by exhaustion after indulging too much in boldness against elephants? or in excessive running after deer? or art thou hit with an arrow by a hunter? or has some disease seized thee?. |
tadbrūhi vācyaṃ mayi cedidaṃ te yadeva vā kṛtyamihocyatāṃ tat / | Say then, what ails thee, if at least it may be told to me. Likewise tell me what may be done for thee in this case. |
mamāsti yā mitragatā ca śaktistatsādhyasaukhyasya bhavān sukhī ca // siṃha uvāca-sādho pakṣivara na me śramajātamidamasvāsthyaṃ rujayā vyādheṣuṇā vā / | And if perhaps possess some power for the benefit of my friends, thou must enjoy the profit may bring about by it and recover thy health. The lion spoke: Thou, virtuous and best of birds, this illness is not the effect of exhaustion nor is it caused by disease nor occasioned by a The point of this stanza is lost in tra... |
idaṃ tvasthiśakalaṃ galāntare vilagnaṃ śalyamiva māṃ bhṛśaṃ dunoti / | But it is the fragment of a bone that sticks here in my throat and, like the point of an arrow, causes grievous pain to me. |
na hyenacchaknomyabhyavahartumudgarituṃ vā / | can neither swallow it down nor throw it up. |
tadeṣa kālaḥ suhṛdām / | Therefore, it is now the time of assistance by friends. |
yathedānīṃ jānāsi, tathā māṃ sukhinaṃ kuruṣveti // atha bodhisattvaḥ paṭuvijñānatvādvicintya śalyoddharaṇopāyaṃ tadvadanaviṣkambhapramāṇaṃ kāṣṭhamādāya taṃ siṃhamuvāca-yā te śaktistayā samyak tāvatsvamukhaṃ nirvyādehīti / | Now, if you know the way to make me sound, well, do it. Then the Bodhisattva, owing to the keenness of his intellect, thought out some means of extracting the object which was the cause of his pain. |
atha bodhisattvastadasya kāṣṭhaṃ dantapālyorantare samyagniveśya praviśya cāsya galamūlaṃ tattiryagavasthitamasthiśakalaṃ vadanāgreṇābhihṛtyaikasmin pradeśe samutpāditaśaithilyamitarrasmin parigṛhya paryante vicakarṣa / nirgacchanneva tattasya vadanaviṣkambhambhaṇakāṣṭhaṃ nipātayāmāsa / | Taking a piece of wood large enough to bar his mouth, he spoke to the lion: Open thy mouth as wide as ever thou canst. After he had done so, the Bodhisattva having placed the log tightly between the two rows of his teeth, entered the bottom of his throat. With the top of his beak he seized that fragment of bone stickin... |
sudṛṣṭakarmā nipuṇo 'pi śalyahṛnna tatprayatnādapi śalyamuddharet / yadujjahārānabhiyogasiddhyā sa medhayā janmaśatānubaddhayā // | No wound-healer, however skilled in his art and clever, would have succeeded even with great effort in extracting that extraneous substance, yet he pulled it out, thanks to his keen intellect, though not exercised by professional training, but proper to him through hundreds of existences. |
uddhṛtya śalyena sahaiva tasya duḥkhaṃ ca tatsaṃjanitāṃ śucaṃ ca / prītaḥ sa śalyoddharaṇādyathāsītprītaḥ saśalyoddharaṇāttathāsīt // | After taking away together with the bone the pain and anguish caused by it, he felt no less gladness at having relieved his suffering fellow-creature, than the lion at being released from the pain-causing object. |
dharmatā hyeṣā sajjanasya / | This, indeed, is the essential property of a virtuous person. |
prasādhya saukhyaṃ vyasanaṃ nivartya vā sahāpi duḥkhena parasya sajjanaḥ / upaiti tāṃ prītiviśeṣasaṃpadaṃ na yāṃ svasaukhyeṣu sukhāgateṣvapi // | virtuous person having effected the happiness of another or stopped his mischief even with difficulty, will enjoy a greater amount of excessive gladness, than he would on account even of prosperity happening to himself and easily obtained. |
iti sa mahāsattvastasya tadduḥkhamupaśamayya prītahṛdayastamāmantrya siṃhaṃ pratinanditastena yatheṣṭaṃ jagāma // | So the Great Being having relieved his pain, was rejoiced in his heart. He took leave of the lion, and having received his thanks went his way. |
atha sa kadācitpravitataruciracitrapatraḥ śatapatraḥ paribhraman kiṃcitkvacittadvidhamāhārajātamanāsādya kṣudagniparigatatanustameva siṃhamacirahatasya hariṇataruṇasya māṃsamupabhuñjānaṃ tadrudhirānurañjitavadananakharakesarāgraṃ saṃdhyāprabhāsamālabdhaṃ śaranmeghavicchedamiva dadarśa / | Now some time after it happened that the woodpecker flying about with his outspread wings of exquisite beauty, could nowhere get any suitable food, so that he was caught by hunger which burnt his limbs. Then he saw that same lion feasting on the flesh of a young antelope fresh killed. His mouth and claws and the lower ... |
kṛtopakāro 'pi tu na prasehe vaktuṃ sa yācñāvirasākṣaraṃ tam / viśāradasyāpi hi tasya lajjā tatkālamaunavratamādideśa // | Yet, though he was his benefactor, he did not venture to address him with words of request, disagreeable to the ear; for however skilled in speech, shame imposed upon him a temporary obligation of silence. |
kāryānurodhāttu tathāpi tasya cakṣuṣpathe hrīvidhuraṃ cacāra / | Nevertheless, as his wants required satisfaction, he walked up and down before his eyes in a bashful attitude. |
sa cānupaśyannapi taṃ durātmā nimantraṇāmapyakaronna tasya // | But that scoundrel, though well aware of him, did not at all invite him to join in the repast. |
śilātale bījamiva prakīrṇaṃ hutaṃ ca śāntoṣmaṇi bhasmapuñje / samaprakāraṃ phalayogakāle kṛtaṃ kṛtaghne vidule ca puṣpam // | Like seed sown on a rock, like an oblation poured out on ashes that have lost their heat, of that very nature is, at the time of fruit, a benefit bestowed on an ungrateful person, and the flower of the vidula-reed.. |
dayāklaibyaṃ na yo veda khādan visphurato mṛgān / praviśya tasya me vaktraṃ yajjīvasi na tadbahu // | Is it not enough that thou art alive, after entering the mouth of a creature like me, a devourer of fresh killed deer who does not know of unmanly mercy?. |
māṃ punaḥ paribhūyaivamāsādayasi yācñayā / | Is it to insult me that thou darest molest me thus another time with a demand. |
jīvitena tu khinno 'si paraṃ lokaṃ didṛkṣase // atha bodhisattvastena tasya rūkṣākṣarakrameṇa pratyākhyānavacasā samupajātavrīḍastatraiva namaḥ samutpapāta / | Art thou weary of thy life? Thou wishest to see the world hereafter, suppose. This refusal and the harsh words expressing it, filled the Bodhisattva with shame. |
pakṣiṇo vayamityarthataḥ pakṣavisphāraṇaśabdenainamuktvā pracakrāma // | He flew directly upward to the sky, telling him in the language of his extended wings he was a bird, and went his way. |
athānyatamā vanadevatā tasya tamasatkāramasahamānā dhairyaprayāmajijñāsayā vā samutpatya taṃ mahāsattvamuvāca-pakṣivara kasmādimamasatkāramasya durātmanaḥ kṛtopakāraḥ san saṃvidyasmānāyāṃ śaktāvapi marṣayasi ? kor 'thaḥ kṛtaghnenānenaivamupekṣitena ? | Now some forest-deity who was indignant at this injury, or who wanted to know the extent of his virtuous constancy, mounted also to the sky, and said to the Great Being: Excellent one among birds, for what reason dost thou suffer this injury inflicted by that scoundrel on. |
dvisphūrjitaḥ pramathituṃ balaśālino 'pi / | He may be ever so strong, thou art still able to blind him by a sudden assault on his face. |
daṃṣṭrāntarasthamapi cāmiṣamasya hartuṃ | Thou mayst also rob the flesh of his repast from between his very teeth. |
tanmṛṣyate kimayamasya balāvalepaḥ // atha bodhisattvastathāpyasatkāraviprakṛtaḥ protsāhyamāno 'pi tayā vanadevatayā svāṃ prakṛtibhadratāṃ pradarśayannuvāca-alamalamanena krameṇa / | Why then dost thou suffer his insolence? At that moment the Bodhisattva, though having been ill-treated and insulted, and notwithstanding the provocation of the forest-deity, manifested the extreme goodness of his nature, saying: Enough, enough of this manner of proceeding. |
naiṣa mārgo 'smadvidhānām / | This way is not followed by such as me. |
ārte pravṛttiḥ sādhūnāṃ kṛpayā na tu lipsayā / tāmavaitu paro mā vā tatra kopasya ko vidhiḥ // | It is out of mercy, not with the desire of gain, that the virtuous take care of a person in distress, nor do they mind whether the other understands this or not. |
vañcanā sā ca tasyaiva yanna vetti kṛtaṃ paraḥ / | Ingratitude cannot but tend to the deception of the ungrateful one himself. |
ko hi pratyupakārārthī tasya bhūyaḥ kariṣyati // | Who, indeed, wishing a service in return, will do good to him a second time?. |
upakartā tu dharmeṇa paratastatphalena ca / yogamāyāti niyamādihāpi yaśasaḥ śriyā // | As to the benefactor, he obtains merit and the result of it in the world hereafter in consequence of his self-restraint, and an illustrious renown still in this world. |
kṛtaśceddharma ityeva kastatrānuśayaḥ punaḥ / atha pratyupakārārthamṛṇadānaṃ na tatkṛtam // upakṛtaṃ kila vetti na me parastadapakāramiti prakaroti yaḥ / | Moreover, if the benefit has been performed in order to practise a righteous action, why should it be regretted afterwards? If done with the purpose of receiving something in return, it is a loan, not a benefit.. |
nanu viśodhya guṇaiḥ sa yaśastanuṃ dviradavṛttimabhipratipadyate // | He who because of the ingratitude of his neighbour prepares to do him harm, such a one, in truth, after first earning a spotless reputation by his virtues, will subsequently act after the manner of elephants. |
na vetti cedupakṛtamāturaḥ paro na yokṣyate 'pi sa guṇakāntayā śriyā / sacetasaḥ punaratha ko bhavetkramaḥ samucchritaṃ pramathitumātmano yaśaḥ // idaṃ tvatra me yuktarūpaṃ pratibhāti / | If my neighbour by the infirmity of his mind does not know how to return the benefit, he will also never obtain the lovely lustre inherent in virtues; but, say, what reason should there exist for a sentient being to destroy, on account of that, his own lofty renown? But this seems to me most becoming in this case. |
yasmin sādhūpacīrṇe 'pi mitradharmo na lakṣyate / aniṣṭhuramasaṃrabdhamapayāyācchanaistataḥ // atha sā devatā tatsubhāṣitaprasāditamanāḥ sādhu sādhviti punaruktamabhipraśasya tattatpriyamuvāca- | He in whose heart a service done by a virtuous person did not rouse a friendly disposition, such a one is to be left, but gently, without harshness and anger. Then the deity, rejoiced at his well-said sentences, praised him, exclaiming repeatedly: Well said! well said! and adding many kind words. |
ṛte jaṭāvalkaladhāraṇaśramādbhavānṛṣistvaṃ viditāyatiryatiḥ / na veṣamātraṃ hi munitvasiddhaye guṇairupetastviha tattvato muniḥ // ityabhilakṣya pratipūjyainaṃ tatraivāntardadhe // | Though exempt from the toil caused by matted hair and a bark garment, thou art a Rși, thou art a holy ascetic knowing the future! It is not the dress, truly, that makes the Muni, but he who is adorned by virtues is the real Muni here. After thus distinguishing him and honouring him, he disappeared on the spot. |
evaṃ kṣāntikathāyāmapyupaneyam-evaṃ kṣamāparicayānna vairabahulo bhavati, nāvadyabahulo bahujanapriyo manojñaśceti / | In this manner, then, a virtuous person is incapable of betaking himself to wickedness, even though provoked, having never learnt to do so. |
kṛtiriyamāryaśūrapādānām // | [So is to be said when eulogising the virtuous.. |
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.