Viyahapannatti 11.9.506

11.9.506

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ hatthiṇāpure nāmaṃ nagare hotthā–vaṇṇao| tassa ṇaṃ hatthiṇāpurassa nagarassa bahiyā uttarapuratthime disībhāge, ettha ṇaṃ sahasaṃbavane nāmaṃ ujjāṇe hotthā–savvouya-puppha-phalasamiddhe ramme naṃdanavanasannibhappagāse suhasītalacchāe manorame sādupphale akaṃṭae, pāsādīe darisaṇijje abhirūve paḍirūve|
tattha ṇaṃ hatthiṇāpure nagare sive nāmaṃ rāyā hotthā–mahayāhimavaṃta-mahaṃta-malaya-maṃdara-mahiṃdasāre–vaṇṇao| tassa ṇaṃ sivassa ranno dhāriṇī nāmaṃ devī hotthā–sukumālapāṇipāyā–vaṇṇao| tassa ṇaṃ sivassa ranno putte dhāriṇīe attae sivabhadde nāmaṃ kumāre hotthā–sukumālapāṇipāe, jahā sūriyakaṃte jāva rajjaṃ ca raṭṭhaṃ ca balaṃ ca vāhaṇaṃ ca kosaṃ ca koṭṭhāraṃ ca puraṃ ca aṃteuraṃ ca saya-meva paccuvekkhamāṇe-paccuvekkhamāṇe viharai|
tae ṇaṃ tassa sivassa ranno annayā kayāi puvvarattāvarattakālasamayaṃsi rajjadhuraṃ ciṃtemāṇassa ayameyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–atthi tā me purā porāṇāṇaṃ suciṇṇāṇaṃ suparakkaṃtāṇaṃ subhāṇaṃ kallāṇāṇaṃ kaḍāṇaṃ kammāṇaṃ kallāṇaphalavittivisese, jeṇāhaṃ hiraṇṇeṇaṃ vaḍḍhāmi suvaṇṇeṇaṃ vaḍḍhāmi, dhanenaṃ vaḍḍhāmi, dhaṇṇeṇaṃ vaḍḍhāmi, puttehiṃ vaḍḍhāmi, pasūhiṃ vaḍḍhāmi, rajjeṇaṃ vaḍḍhāmi, evaṃ raṭṭheṇaṃ baleṇaṃ vāhaṇeṇaṃ kosenaṃ koṭṭhāgāreṇaṃ pureṇaṃ aṃteureṇaṃ vaḍḍhāmi, vipuladhaṇa-kanaga-rayaṇa-maṇi-mottiya-saṃkhasila-ppavāla-rattarayaṇa-saṃtasārasāvaejjeṇaṃ atīva-atīva abhi-vaḍḍhāmi, taṃ kiṃ ṇaṃ ahaṃ purā porāṇāṇaṃ suciṇṇāṇaṃ suparakkaṃtāṇaṃ subhāṇaṃ kallāṇāṇaṃ kaḍāṇaṃ kammāṇaṃ egaṃtaso khayaṃ uvehamāṇe viharāmi?
taṃ jāva tāva ahaṃ hiraṇṇeṇaṃ vaḍḍhāmi jāva atīva-atīva abhivaḍḍhāmi jāva me sāmaṃtarāyāṇo vi vase vaṭṭaṃti, tāvatā me seyaṃ kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte subahuṃ lohī-lohakaḍāha-kaḍacchuyaṃ taṃbiyaṃ tāvasabhaṃḍagaṃ ghaḍāvettā sivabhaddaṃ kumāraṃ rajje ṭhāvettā taṃ subahuṃ lohī-lohakaḍāha-kaḍacchuyaṃ taṃbiyaṃ tāvasabhaṃḍagaṃ gahāya je ime gaṃgākule vāṇapatthā tāvasā bhavaṃti, [taṃ jahā– hottiyā pottiyā kottiyā jahā ovavāie jāva āyāvaṇāhiṃ paṃcaggitāvehiṃ iṃgālasolliyaṃ kaṃdusolliyaṃ kaṭṭhasolliyaṃ piva appāṇaṃ karemāṇā viharaṃti]|
tattha ṇaṃ je te disāpokkho tāvasā tesiṃ aṃtiyaṃ muṃḍe bhavittā disāpokkhiyatāvasattāe pavvaittae, pavvaite vi ya ṇaṃ samāṇe ayameyārūvaṃ abhiggahaṃ abhigiṇhissāmi– kappai me jāvajjīvāe chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ disācakkavāleṇaṃ tavokammeṇaṃ uḍḍhaṃ vāhāo pagijjhiya-pagijjhiya sūrābhimuhassa āyāvaṇabhūmīe āyāvemāṇassa viharittae, tti kaṭṭu evaṃ saṃpehei, saṃpehettā kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte subahuṃ lohī-lohaṃ kaḍāha-kaḍacchuyaṃ taṃbiyaṃ tāvasabhaṃḍagaṃ ghaḍāvettā koḍuṃbiyapurise saddāvei, saddāvettā evaṃ vayāsī–khippāmeva bho! devānuppiyā! hatthiṇāpuraṃ nagaraṃ sabbhiṃtarabāhiriyaṃ āsiya-sammajjiovalittaṃ jāva sugaṃdhavaragaṃdhagaṃdhiyaṃ gaṃdhavaṭṭibhūyaṃ kareha ya kāraveha ya, karettā ya kāravettā ya eyamāṇattiyaṃ paccappiṇaha| te vi tamāṇattiyaṃ paccappiṇaṃti|
tae ṇaṃ se sive rāyā doccaṃ pi koḍuṃbiyapurise saddāvei, saddāvettā evaṃ vayāsī–khippāmeva bho! devānuppiyā! sivabhaddassa kumārassa mahatthaṃ mahagghaṃ maharihaṃ viulaṃ rāyābhiseyaṃ uvaṭṭhaveha| tae ṇaṃ te koḍuṃbiyapurisā taheva uvaṭṭhaveṃti|
tae ṇaṃ se sive rāyā anegagaṇanāyaga-daṃḍanāyaga rāīsara-talavara-māḍaṃbiya-koḍuṃbiya-ibbha-seṭṭhi-senāvai-satthavāha-dūya-saṃdhipāla-saddhiṃ saṃparivuḍe sivabhaddaṃ kumāraṃ sīhāsaṇavaraṃsi puratthābhimuhaṃ, nisiyāvei, nisiyāvettā aṭṭhasaeṇaṃ sovaṇṇiyāṇaṃ kalasāṇaṃ jāva aṭṭhasaeṇaṃ bhomejjāṇaṃ kalasāṇaṃ savviḍḍhīe jāva duṃduhi-ṇigghosaṇāiyaraveṇaṃ mahayā-mahayā rāyābhisegeṇaṃ abhisiṃcai, abhisiṃcittā pamhalasukumālāe surabhīe gaṃdhakāsāīe gāyāiṃ lūheti, lūhettā sarasenaṃ gosīsacaṃdaṇeṇaṃ gāyāiṃ aṇuliṃpati evaṃ jaheva jamālissa alaṃkāro taheva jāva kapparukkhagaṃ piva alaṃkiya-vibhūsiyaṃ karei, karettā karayala pariggahiyaṃ dasanahaṃ sirasāvattaṃ matthae aṃjaliṃ kaṭṭu sivabhaddaṃ kumāraṃ jaeṇaṃ vijaeṇaṃ vaddhāvei, vaddhāvettā tāhiṃ iṭṭhāhiṃ kaṃtāhi piyāhiṃ maṇuṇṇāhiṃ maṇāmāhiṃ maṇābhirā-māhiṃ hiyayagamaṇijjāhiṃ vaggūhiṃ jayavijayamaṃgalasaehiṃ aṇavarayaṃ abhiṇaṃdaṃto ya abhitthuṇaṃto ya evaṃ vayāsī–
jaya-jaya naṃdā! jaya-jaya bhaddā! bhaddaṃ te, ajiyaṃ jiṇāhi jiyaṃ pālayāhi, jiyamajjhe vasāhi| iṃdo iva devāṇaṃ, camaro iva asurāṇaṃ, dharaṇo iva nāgāṇaṃ, caṃdo iva tārāṇaṃ, bharaho iva manuyāṇaṃ bahūiṃ vāsāiṃ bahūiṃ vāsasayāiṃ bahūiṃ vāsasahassāiṃ bahūiṃ vāsasayasahassāiṃ aṇahasamaggo haṭṭhatuṭṭho paramāuṃ pālayāhi, iṭṭhajaṇasaṃparivuḍe hatthiṇāpurassa nagarassa, annesiṃ ca bahūṇaṃ gāmāgara-nagara-kheḍa-kabbaḍa-doṇamuha -maḍaṃba-paṭṭaṇa-āsama-nigama-saṃvāha-sannivesāṇaṃ āhevaccaṃ porevaccaṃ sāmittaṃ bhaṭṭittaṃ mahattaragataṃ āṇā-īsara-seṇāvaccaṃ kāremāṇe pālemāṇe mahayāhaya-naṭṭa-gīya-vāiya-taṃtī-tala-tāla-tuḍiya-dhaṇa-muiṃga-paḍuppavāiyaraveṇaṃ viulāiṃ bhogabhogāiṃ bhuṃjamāṇe viharāhi ti kaṭṭu jayajayasaddaṃ pauṃjati|
tae ṇaṃ se sivabhadde kumāre rāyā jāte–mahayā himavaṃta-mahaṃta-malaya-maṃdara-mahiṃdasāre, vaṇṇao jāva rajjaṃ pasāsemāṇe viharai|
tae ṇaṃ se sive rāyā annayā kayāi sobhaṇaṃsi tihi-karaṇa-divasa-muhutta-nakkhattaṃsi vipulaṃ asana-pāna-khāima-sāimaṃ uvakkhaḍāveti, uvakkhaḍāvettā mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-parijaṇaṃ rāyāṇo ya khattie ya āmaṃteti, āmaṃtettā tao pacchā ṇhāe kayabalikamme kayakouya-maṃgala-pāyacchitte suddhappāvesāiṃ maṃgallāiṃ vatthāiṃ pavara parihie appamahagghābharaṇālaṃkiya sarīre bhoyaṇavelāe bhoyaṇamaṃḍavaṃsi suhāsaṇavaragae teṇaṃ mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-parijaṇeṇaṃ rāehi ya khattiehi saddhiṃ vipulaṃ asana-pāna-khāima-sāima āsādemāṇe vīsādemāṇe paribhāemāṇe paribhuṃjemāṇe viharai|
jimiyabhutturāgae vi ya ṇaṃ samāṇa āyaṃte cokkhe paramasuibbhūe taṃ mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-parijaṇaṃ viuleṇaṃ asana-pāna-khāima-sāimeṇaṃ vattha-gaṃdha-mallālaṃkāreṇa ya sakkārei sammāṇei, sakkārettā sammāṇettā taṃ mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi- parijaṇaṃ rāyāṇo ya khattie ya sivabhaddaṃ ca rāyāṇaṃ āpucchai, āpucchittā subahuṃ lohī-lohakaḍāha-kaḍacchuyaṃ taṃbiyaṃ tāvasa bhaṃḍagaṃ gahāya je ime gaṃgākūlagā vāṇapatthā tāvasā bhavaṃti, taṃ ceva jāva tesiṃ aṃtiyaṃ muṃḍe bhavittā disāpokkhiyatāvasattāe pavvaie, pavvaie vi ya ṇaṃ samāṇe ayameyārūvaṃ abhiggahaṃ abhigiṇhati–kappai me jāvajjīvāe chaṭṭhaṃ chaṭṭheṇaṃ anikkhitteṇaṃ disācakkavāleṇaṃ tavo-kammeṇaṃ uḍḍhaṃ vāhāo pagijjhiya-pagijjhiya viharittae–ayameyārūvaṃ abhiggahaṃ abhigiṇhittā paḍhamaṃ chaṭṭhakkhamaṇaṃ uvasaṃpajjittāṇaṃ viharai|
tae ṇaṃ se sive rāyarisī paḍhamachaṭṭhakkhamaṇapāraṇagaṃsi āyāvaṇabhūmīo paccoruhai, paccoruhittā vāgalavatthaniyatthe jeṇeva sae uḍae teṇeva uvāgacchai, uvāgacchittā kiḍhiṇa-saṃkāiyagaṃ giṇhai, giṇhittā puratthimaṃ disaṃ pokkhei, puratthimāe disāe some mahārāyā patthāṇe patthiyaṃ abhirakkhau sivaṃ rāyarisiṃ abhirakkhau sivaṃ rāyarisiṃ, jāṇi ya tattha kaṃdāṇi ya mūlāṇi ya tayāṇi ya pattāṇi ya pupphāṇi ya phalāṇi ya bīyāṇi ya hariyāṇi ya tāṇi aṇujāṇau tti kaṭṭu puratthimaṃ disaṃ pasarai, pasarittā jāṇi ya tattha kaṃdāṇi ya jāva hariyāṇi ya tāiṃ geṇhai, ...
... geṇhittā kiḍhiṇa-saṃkāiyagaṃ bharei, bharettā dabbhe ya kuse ya samihāo ya pattāmoḍaṃ ca giṇhai, giṇhittā jeṇeva sae uḍae teṇeva uvāgacchai, uvāgacchittā kiḍhiṇa-saṃkāiyagaṃ ṭhavei, ṭhavettā vediṃ vaḍḍhei, vaḍḍhettā uvalevaṇa saṃmajjaṇaṃ karei, karettā dabbhakalasāhatthagae jeṇeva gaṃgā mahānadī teṇeva uvāgacchai, uvāgacchittā gaṃgaṃ mahānadiṃ ogāhei, ...
... ogāhettā jalamajjaṇaṃ karei, karettā jalakīḍaṃ karei, karettā jalābhiseyaṃ karei, karettā āyaṃte cokkhe paramasuibhūe devaya-piti-kayakajje dabbhakalasāhatthagae gaṃgāo mahānadīo paccuttarai, paccuttarittā jeṇeva sae uḍae teṇeva uvāgacchai, uvāgacchittā dabbhehi ya kusehi ya vāluyāehi ya vediṃ raeti, raettā saraeṇaṃ araṇiṃ mahei, mahettā aggiṃ pāḍei, pāḍettā aggiṃ saṃdhukkei, saṃdhukkettā samihākaṭṭhāiṃ pakkhivai, pakkhivittā aggiṃ ujjālei, ujjālettā aggissa dāhiṇe pāse, sattaṃgāiṃ samādahe, [taṃ jahā–

At that time and in that period, there was a city named Hastināpura—[its description as before]. Outside of that city of Hastināpura, in the north-eastern direction, there was a garden named Sahasrāmravana—abounding in flowers and fruits of all seasons, delightful, resembling the Nandana grove, possessing pleasant and cool shade, charming, yielding sweet fruit, free of thorns, pleasing, handsome, lovely, and beautiful.

In that city of Hastināpura, there lived a king named Śiva—possessing the strength of the Great Himavant, the great Malaya, Mandara, and Mahendra mountains—[his description as before]. That King Śiva had a queen named Dhāriṇī—having tender hands and feet—[her description as before]. That King Śiva and Queen Dhāriṇī had a son named Prince Śivabhadra—having tender hands and feet, just like Sūryakānta, up to: inspecting with his own eyes the realm, the country, the army, the vehicles, the treasury, the storehouses, the city, and the inner apartments, he lived.

Then, once upon a time, during the midnight hour, as King Śiva was reflecting upon the yoke of kingship, this internal, reflective, desired, mentally conceived thought arose in him: "There is indeed for me an exceptional fruition of welfare resulting from deeds well done, well striven, auspicious, and beneficial in past lives, through which I increase in silver, increase in gold, increase in wealth, increase in grain, increase in sons, increase in beasts, increase in realm, and thus increase in country, army, vehicles, treasury, storehouses, city, and inner apartments, and exceedingly increase in abundant money, gold, jewels, gems, pearls, conch-shells, rocks, coral, red jewels, and essential possessions. Why then should I remain merely looking on at the complete exhaustion of the deeds well done, well striven, auspicious, and beneficial in past lives?

Therefore, so long as I still increase in silver, up to exceedingly increase, and so long as even tributary kings remain under my control, it is better for me, tomorrow when the night has brightened into dawn, up to when the sun, the thousand-rayed day-maker, has arisen, blazing with brilliance, to have fashioned numerous iron cooking-pans, iron cauldrons, ladles, and copper ascetic utensils, to install Prince Śivabhadra upon the throne, and taking those numerous iron cooking-pans, iron cauldrons, ladles, and copper ascetic utensils, to go to those forest-dwelling hermits who dwell along the bank of the Ganges—[namely: hotriyas, potriyas, kotriyas, as described in the Aupapātika, up to those who live subjecting themselves to penance through the heat of the five fires, as if roasted on coals, roasted in an oven, or roasted on spits].

Among them, going before those hermits who sprinkle the directions, to become shaven-headed and renounce the world as a hermit who sprinkles the directions. Having renounced, I will undertake this special vow: 'It is fitting for me, for the rest of my life, to live performing continuous two-day fasts with the ascetic practice of turning toward the cycle of directions, repeatedly raising up my arms facing the sun, exposing myself to the sun's heat upon the ground of heat-penance.'" Having thus resolved, the next morning when the night had brightened into dawn, up to when the sun, the thousand-rayed day-maker, had arisen, blazing with brilliance, he had fashioned numerous iron cooking-pans, iron cauldrons, ladles, and copper ascetic utensils, and summoned his family retainers. Having summoned them, he spoke thus: "Quickly, O beloved of the gods! Sweep, sprinkle, and plaster the city of Hastināpura, both within and without, up to making it fragrant with excellent perfumes, like a box of scent, and report back this command accomplished." And they reported that command accomplished.

Then King Śiva summoned the family retainers a second time and spoke thus: "Quickly, O beloved of the gods! Prepare the great, precious, highly worthy, and extensive royal consecration for Prince Śivabhadra." Then those family retainers prepared it accordingly.

Then King Śiva, surrounded by numerous commanders, judges, barons, chieftains, district officers, householders, wealthy men, guild leaders, generals, caravan leaders, envoys, and frontier guards, seated Prince Śivabhadra upon an excellent throne facing the east. Having seated him, he consecrated him with eight hundred golden pitchers, up to eight hundred earthen pitchers, with all imperial splendor, up to the loud beating of kettledrums, with a very great royal consecration. Having consecrated him, he dried his limbs with a soft, delicate, fragrant, saffron cloth. Having dried them, he anointed his limbs with fresh gośīrṣa sandalwood, adorned him just like the adornment of Jamāli, up to adorning and decorating him like a wish-fulfilling tree. Having done so, joining his hands with the ten nails touching his head in reverence, he congratulated Prince Śivabhadra with cries of victory and triumph. Having congratulated him, with those agreeable, delightful, beloved, pleasing, charming, captivating, heart-stirring voices, he repeatedly praised and eulogized him with hundreds of auspicious wishes of victory and success, and spoke thus:

"Conquer, conquer, O joyful one! Conquer, conquer, O auspicious one! May good betide you! Conquer the unconquered, protect the conquered, dwell in the midst of the conquered! Like Indra among the gods, like Camara among the asuras, like Dharaṇa among the nāgas, like the moon among the stars, like Bharata among men, dwell for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, unimpaired and whole, joyful and content, fulfilling your maximum lifespan! Surrounded by beloved kin, exercising and maintaining over the city of Hastināpura and over many other villages, mines, towns, small hamlets, poor villages, port towns, isolated settlements, commercial cities, hermitages, trading towns, caravanserais, and encampments, rulership, supreme sovereignty, lordship, mastery, foremost status, authority, dominion, and command of armies, live enjoying extensive pleasures amidst the loud sounds of energetic theatrical performances, songs, instrumental music, strings, handclaps, cymbals, percussion, small bells, drums, and answering musical notes!" Saying this, he uttered cries of victory.

Then Prince Śivabhadra became king—possessing the strength of the Great Himavant, the great Malaya, Mandara, and Mahendra mountains—[his description], up to he lived ruling the realm.

Then, on a favorable lunar day, astrological division, solar day, auspicious moment, and lunar mansion, King Śiva had prepared abundant staple food, beverages, sweets, and savories. Having had them prepared, he invited his friends, kinsmen, relatives, clan members, and dependents, as well as kings and kṣatriyas. Having invited them, he bathed, performed protective offerings, fulfilled auspicious and propitiatory rites, put on excellent, auspicious garments suitable for royal assemblies, adorned his body with modest but priceless ornaments, and at the time of the meal, sat on an excellent comfortable seat in the dining pavilion. Together with those friends, kinsmen, relatives, clan members, dependents, kings, and kṣatriyas, he enjoyed, offered, distributed, and ate abundant staple food, beverages, sweets, and savories.

Having eaten, washed his hands, and become clean and thoroughly pure, he honored and entertained those friends, kinsmen, relatives, clan members, and dependents with abundant staple food, beverages, sweets, and savories, and with garments, perfumes, garlands, and ornaments. Having honored and entertained them, he took leave of those friends, kinsmen, relatives, clan members, dependents, kings, and kṣatriyas, and of King Śivabhadra. Having taken leave, he took the numerous iron cooking-pans, iron cauldrons, ladles, and copper ascetic utensils, and went to those forest-dwelling hermits who dwell along the bank of the Ganges. As described above, up to: having become shaven-headed in their presence, he renounced the world as a hermit who sprinkles the directions. Having renounced, he undertook this special vow: "It is fitting for me, for the rest of my life, to live performing continuous two-day fasts with the ascetic practice of turning toward the cycle of directions, repeatedly raising up my arms"—having undertaken this vow, he lived having undertaken his first two-day fast.

Then the royal sage Śiva, at the conclusion of his first two-day fast, descended from the ground of heat-penance. Having descended, dressed in bark garments, he went to his hut. Having arrived, he took his basket and carrying-pole. Taking them, he sprinkled the eastern direction, saying: "May Soma, the great king of the eastern direction, protect the royal sage Śiva who has set forth on his journey; may he protect the royal sage Śiva! And whatever bulbous roots, roots, barks, leaves, flowers, fruits, seeds, and greens are there, may he permit them!" Saying this, he went to the eastern direction. Having gone, he gathered whatever bulbous roots, up to greens were there, ...

... and having gathered them, he filled the basket and carrying-pole. Having filled them, he gathered darbha grass, kuśa grass, firewood for the sacrificial fire, and branch-tips of leaves. Having taken them, he went to his hut. Having arrived, he set down the basket and carrying-pole. Having set them down, he cleared the altar-mound. Having cleared it, he smeared and swept it. Having done so, with darbha grass and a pitcher in hand, he went to the great river Ganges. Having arrived, he entered the great river Ganges, ...

... and having entered it, he performed an ablution with water, took a water bath, and performed a water-sprinkling consecration. Having done so, having rinsed his mouth, clean and thoroughly purified, having accomplished his duties to the deities and ancestors, with darbha grass and a pitcher in hand, he emerged from the great river Ganges. Having emerged, he went to his hut. Having arrived, he prepared the altar-mound with darbha, kuśa, and sand. Having prepared it, he churned the fire-drill with an arrow-shaft, and having churned it, produced fire. Having produced it, he rekindled the fire. Having rekindled it, he threw in twigs of sacred firewood. Having thrown them in, he ignited the fire. Having ignited it, on the right side of the fire, he placed the seven items, [namely: —