कथासरित्सागरः — द्वितीयस्तरङ्गः

द्वितीयस्तरङ्गः ।

ततः कलिङ्गदत्तस्य राज्ञो गर्भभरालसा ।
राज्ञी तक्षशिलायां सा तारादत्ता शनैरभूत् ॥

Summary AI Then, in Takṣaśilā, King Kaliṅgadatta's queen, Tārādattā, gradually became languid due to the weight of her pregnancy.

६.२.२

उदेष्यच्चन्द्रलेखां च प्राचीमनुचकार सा ।
आसन्नप्रसवा पाण्डुमुखी तरलतारका ॥

Summary AI With her delivery approaching, her pale face and sparkling eyes resembled the eastern horizon just as the crescent moon is about to rise.

६.२.३

जज्ञे च तस्या नचिरादनन्यसदृशी सुता ।
वेधसः सर्वसौन्दर्यसर्गवर्णकसंनिभा ॥

Summary AI Soon, a daughter incomparable in beauty was born to her, appearing like a prototype of the Creator’s entire creation of loveliness.

६.२.४

ईदृक्पुत्रो न किं जात इतीव स्नेहशालिनः ।
रक्षाप्रदीपास्तत्क्रान्तिजिता विच्छायतां ययुः ॥

Summary AI The protective lamps, full of oil and surpassed by her radiance, grew dim, as if wondering why such a child was not born a son.

६.२.५

पिता कलिङ्गदत्तश्च जातां तां तादृशीमपि ।
दृष्ट्वा तद्रूपपुत्राशावैफल्यविमना अभूत् ॥

Summary AI King Kaliṅgadatta, despite seeing her born so beautiful, became dejected by the frustration of his hope for a son of similar form.

६.२.६

दिव्यां तामपि संभाव्य स पुत्रेच्छुरदूयत ।
शोककन्दः क कन्या हि कानन्दः कायवान्सुतः ॥

Summary AI Desiring a son, he suffered even while honoring that divine girl; for a daughter is the root of sorrow, while a son is the personification of joy.

६.२.७

ततश्चेतोविनोदाय खिन्नो निर्गत्य मन्दिरात् ।
ययौ नानाजिनाकारं विहारं स महीपतिः ॥

Summary AI Distressed, the king left his palace to divert his mind and went to a Buddhist monastery adorned with various statues of Jinas.

६.२.८

तत्रैकदेशे शुश्राव धर्मपाठकभिक्षुणा ।
जनमध्योपविष्टेन कथ्यमानमिदं वचः ॥

Summary AI In one part of the monastery, he heard these words being spoken by a monk who was a preacher of Dharma, seated amidst a crowd.

६.२.९

अर्थप्रदानमेवाहुः संसारे सुमहत्तपः ।
अर्थदः प्राणदः प्रोक्तः प्राणा ह्यर्थेषु कीलिताः ॥

Summary AI In this world, giving wealth is considered the greatest penance. The giver of wealth is called a giver of life, for life is dependent on wealth.

६.२.१०

बुद्धेन च परस्यार्थे करुणाकुलचेतसा ।
आत्मापि तृणवद्दत्तः का वराके धने कथा ॥

Summary AI By the Buddha, whose mind was filled with compassion, even his own life was given for others like a blade of grass; what then of mere wealth?

६.२.११

तादृशेन च धीरेण तपसा स गतस्पृहः ।
संप्राप्तदिव्यविज्ञानो बुद्धो बुद्धत्वमागतः ॥

Summary AI Through such steadfast penance, that enlightened one became free from desire, attained divine knowledge, and reached the state of Buddhahood.

६.२.१२

आ शरीरमतः सर्वेष्विष्टेष्वाशानिवर्तनात् ।
प्राज्ञः सत्त्वहितं कुर्यात्सम्यक्संबोधलब्धये ॥

Summary AI Therefore, a wise person, by renouncing desires for all things including the body, should work for the welfare of all beings to attain perfect enlightenment.

६.२.१३

तथा च पूर्वं कस्यापि कृतनाम्नो महीपतेः ।
अजायन्तातिसुभगः क्रमात्सप्त कुमारिकाः ॥

Summary AI Similarly, in the past, seven extremely beautiful daughters were born in succession to a certain king named Kṛta.

६.२.१४

बाला एव च तास्त्यक्त्वा वैराग्येण पितुर्गृहम् ।
श्मशानं शिश्रियुः पृष्टा जगदुश्च परिच्छदम् ॥

Summary AI While still young, they left their father's house out of detachment and took refuge in a cemetery. When questioned, they spoke to their attendants.

६.२.१५

असारं विश्वमेवैतत्तत्रापीदं शरीरकम् ।
तत्राप्यभीष्टसंयोगसुखादि स्वप्नविभ्रमः ॥

Summary AI This universe is substanceless, as is the body. Even the happiness from union with desired objects is but a delusion within a dream.

६.२.१६

एकं परिहितं त्वत्र संसारे सारमुच्यते ।
तदेनेनापि देहेन कुर्मः सत्त्वहितं वयम् ॥

Summary AI In this world, only the welfare of others is considered the essence. Therefore, even with this body, we shall work for the benefit of all beings.

६.२.१७

क्षिपामो जीवदेवैतच्छरीरं पितृकानने ।
क्रव्याद्गणोपयोगाय कान्तेनापि ह्यनेन किम् ॥

Summary AI While still alive, we cast this body into the cemetery for the use of carnivorous animals; for what is the use of this body, however beautiful?

६.२.१८

तथा च राजपुत्रो ऽत्र विरक्तः को ऽप्यभूत्पुरा ।
स युवापि सुकान्तो ऽपि परिव्रज्यामशिश्रियत् ॥

Summary AI Likewise, there was once a certain dispassionate prince who, though young and handsome, entered the life of a wandering ascetic.

६.२.१९

स जातु भिक्षुः कस्यापि प्रविष्टो वणिजो गृहम् ।
दृष्टस्तरुण्या तत्पत्न्या पद्मपत्रायतेक्षणः ॥

Summary AI Once, that monk with eyes as long as lotus petals entered a merchant's house and was noticed by the merchant's young wife.

६.२.२०

सा तल्लोचनलावण्यहृतचित्ता तमब्रवीत् ।
कथमात्तमिदं कष्टमीदृशेन त्वया व्रतम् ॥

Summary AI Her heart stolen by the beauty of his eyes, she asked him, "How is it that one like you has undertaken such a difficult vow?"

६.२.२१

सा धन्या स्त्री तवानेन चक्षुषा या निरीक्ष्यते ।
प्रत्युक्तः स तया भिक्षुश्चक्षुरेकमपाटयत् ॥

Summary AI A woman said to the monk, "Blessed is the woman who is gazed upon by such an eye of yours." Having been thus addressed by her, the monk tore out one of his eyes.

६.२.२२

ऊचे च हस्ते कृत्वा तन्मातः पश्येदमीदृशम् ।
जुगुप्सितमसृङ्मांसं गृह्यतां यदि रोचते ॥

Summary AI Holding the eye in his hand, he said, "Mother, look at this! It is such a loathsome lump of blood and flesh. Take it if it pleases you."

६.२.२३

ईदृगेव द्वितीयं च वद रम्यं किमेतयोः ।
इत्युक्ता तेन तद्दृष्ट्वा व्यषीदत्सा वणिग्वधूः ॥

Summary AI "The second eye is exactly like this. Tell me, what is beautiful about these two?" Being told this by him and seeing the eye, that merchant's wife felt deep remorse.

६.२.२४

उवाच च हहा पापं मया कृतमभव्यया ।
यदहं हेतुतां प्राप्ता लोचनोत्पाटने तव ॥

Summary AI She lamented, "Alas! Wretched as I am, I have committed a sin, for I have become the cause of you plucking out your eye."

६.२.२५

तच्छ्रुत्वा भिक्षुरवदन्मा भूदम्ब तव व्यथा ।
मम त्वया ह्युपकृतं यतः शृणु निदर्शनम् ॥

Summary AI Hearing that, the monk said, "Mother, do not grieve. You have actually done me a favor. Listen to an illustration regarding this."

६.२.२६

आसीत्कोऽपि पुरा कान्ते कुत्राप्युपवने यतिः ।
अनुजाह्नवि वैराग्यनिःशेषनिकषेच्छया ॥

Summary AI Long ago, in a beautiful grove near the Jāhnavī, there lived an ascetic who desired to test his detachment to the absolute limit.

६.२.२७

तपस्यतश्च को ऽप्यस्य राजा तत्रैव दैवतः ।
विहर्तुमागतः साकमवरोधवधूजनैः ॥

Summary AI While he was performing penance, a certain king happened to arrive there by chance to enjoy himself along with the women of his harem.

६.२.२८

विहृत्य पानसुप्तस्य पार्श्वादुत्थाय तस्य च ।
नृपस्य चापलाद्राज्ञ्यस्तदुद्याने किलाभ्रमन् ॥

Summary AI After sporting, the king fell asleep due to drinking. Rising from his side, the queens wandered through that garden out of curiosity.

६.२.२९

दृष्ट्वा तत्रैकदेशे च तं समाधिस्थितं मुनिम् ।
अतिष्ठन्परिवार्यैनं किमेतदिति कौतुकात् ॥

Summary AI Seeing the sage sitting in meditation in a certain part of the garden, they surrounded him and stood there out of curiosity, wondering, "What is this?"

६.२.३०

चिरस्थितासु तास्वत्र प्रबुद्धः सो ऽथ भूपतिः ।
अपश्यन्दयिताः पार्श्वे तत बभ्राम सर्वतः ॥

Summary AI While they stood there for a long time, the king woke up. Not seeing his beloved wives by his side, he wandered everywhere searching for them.

६.२.३१

ददर्श चात्र राज्ञीस्ताः परिवार्य मुनिं स्थिताः ।
कुपितश्चेर्ष्यया तस्मिन्खड्गेन प्राहरन्मुनौ ॥

Summary AI He saw those queens standing there surrounding the sage. Enraged by jealousy, he struck the sage with his sword.

६.२.३२

ऐश्वर्यमीर्ष्या नैर्घृण्यं क्षीबत्वं निर्विवेकिता ।
एकैकं किं न यत्कुर्यात्पञ्चाङ्गित्वे तु का कथा ॥

Summary AI Power, jealousy, cruelty, intoxication, and lack of discernment—what might each of these not do individually? What then can be said when all five are combined?

६.२.३३

ततो गते नृपे तस्मिन्कृत्ताङ्गमपि तं मुनिम् ।
अक्रुद्धं प्रकटीभूय काप्युवाचात्र देवता ॥

Summary AI After the king had left, a certain deity appeared before the sage, who remained un-angered despite his limbs being severed, and spoke to him.

६.२.३४

महात्मन्येन पापेन क्रोधेनैतत्कृतं त्वयि ।
स्वशक्त्या तमहं हन्मि मन्यते यदि तद्भवान् ॥

Summary AI "O Great Soul, I shall kill that sinner with my power for the act he committed against you in anger, if you approve of it."

६.२.३५

तच्छ्रुत्वा स जगादर्षिदेवि मा स्मैवमादिशः ।
स हि धर्मसहायो मे न विप्रीयकरः पुनः ॥

Summary AI Hearing that, the sage said, "O Goddess, do not command thus. He is indeed a helper in my dharma, not an evildoer."

६.२.३६

तत्प्रसादात्क्षमाधर्मं भगवत्याप्तवाहनम् ।
कस्य क्षमेय किं देवि नैवं चेत्स समाचरेत् ॥

Summary AI "O Goddess, by his grace I have attained the virtue of forgiveness. If he had not acted thus, whom or what would I have forgiven?"

६.२.३७

कः कोपो नश्वरस्यास्य देहस्यार्थे मनस्विनः ।
प्रियाप्रियेषु साम्येन क्षमा हि ब्रह्मणः पदम् ॥

Summary AI "What anger can a wise man have for the sake of this perishable body? Forgiveness, through equanimity in both pleasant and unpleasant things, is the path to Brahman."

६.२.३८

इत्युक्ता मुनिना साथ तपसा तस्य तोषिता ।
अङ्गानि देवता कृत्वा निर्व्रणानि तिरोदधे ॥

Summary AI Addressed thus by the sage and pleased by his penance, the deity healed his limbs, making them scarless, and disappeared.

६.२.३९

तद्यथा सो ऽपि तस्यर्षेरुपकारी मतो नृपः ।
नेत्रोत्खननहेतोस्त्वं तपोवृद्ध्या तथाम्ब मे ॥

Summary AI "Therefore, Mother, just as that king was considered a benefactor to the sage, so are you to me by causing the plucking out of my eye, aiding the growth of my penance."

६.२.४०

इत्युक्त्वा स वशी भिक्षुर्विनम्रां तां वणिग्वधूम् ।
कान्ते ऽपि वपुषि स्वस्मिन्ननास्थः सिद्धये ययौ ॥

Summary AI Having said this to the bowing merchant's wife, the self-controlled monk, indifferent even to his own beautiful body, departed to attain spiritual perfection (siddhi).

६.२.४१

तस्माद्बाले ऽपि रम्ये ऽपि कः काये गत्वरे ग्रहः ।
सत्त्वोपकारस्त्वेतस्मादेकः प्राज्ञस्य शस्यते ॥

Summary AI Therefore, what attachment should there be to this transient body, even if it is young and beautiful? For a wise man, the only thing praised is the use of this body for the benefit of living beings.

६.२.४२

तदिमा वयमेतस्मिन्निसर्गसुखसद्मनि ।
श्मशाने प्राणिनामर्थे विन्यस्यम शरीरकम् ॥

Summary AI Thus, we shall give up this little body for the sake of living beings in this cremation ground, which is naturally a house of happiness.

६.२.४३

इत्युक्त्वा परिवारं वाः सप्त राजकुमारिकाः ।
तथैव चक्रुः प्रापुश्च संसिद्धिं परमां ततः ॥

Summary AI Having said this, those seven princesses acted accordingly and subsequently attained supreme perfection.

६.२.४४

एवं निजे शरीरे ऽपि ममत्वं नास्ति धीमताम् ।
किं पुनः सुतदारादिपरिग्रहतृणोत्करे ॥

Summary AI Thus, wise people have no sense of "mine" even toward their own bodies; how much less then toward the heap of grass that is the possession of children, wives, and so on?

६.२.४५

इत्यादि स नृपः श्रुत्वा विहारे धर्मपाठकात् ।
कलिङ्गदत्तो नीत्वा च दिनं प्रायात्स्वमन्दिरम् ॥

Summary AI After hearing these things from the reciter of dharma in the monastery, King Kaliṅgadatta spent the day and then returned to his palace.

६.२.४६

तत्रानुबाध्यमानश्च कन्याजन्मशुचा पुनः ।
स राजा गृहवृद्धेन केनाप्यूचे द्विजन्मना ॥

Summary AI There, being troubled again by the grief over the birth of a daughter, the king was addressed by a certain elderly brāhmaṇa of the household.

६.२.४७

राजन्किं कन्यकारत्नजन्मना परितप्यसे ।
पुत्रे ऽभ्यो ऽप्युत्तमाः कन्याः शिवाश्चेह परत्र च ॥

Summary AI "O King, why do you grieve over the birth of a jewel-like daughter? Daughters are superior even to sons and bring auspiciousness both in this world and the next."

६.२.४८

राज्यलुब्धेषु का तेषु पुत्रेष्वास्था महीभुजाम् ।
ये भक्षयन्ति जनकं बत मर्कटका इव ॥

Summary AI "What reliance can kings have on sons who are greedy for the kingdom? Alas, they devour their father like young monkeys!"

६.२.४९

नृपास्तु कुन्तिभोजाद्यः कुन्त्यादितनयागुणैः ।
तीर्णा दुःसहदुर्वासःप्रभृतिभ्यः पराभवम् ॥

Summary AI "Kings like Kuntibhoja and others were saved from the humiliation caused by the unbearable Durvāsas and others, thanks to the virtues of daughters like Kuntī."

Other texts to read

नीलकण्ठविजयचम्पूः नीलकण्ठदीक्षितः

पञ्चतन्त्रम् विष्णुशर्मा

About

Resources

Connect