Chirakarika Weighs a Father's Command

Verse 1 (12.272.1)

कथं कार्यं परीक्षेत शीघ्रं वाऽथ चिरेण वा । सर्वथा कार्यदुर्गेऽस्मिन्भवान्नः परमो गुरुः ॥

kathaṃ kāryaṃ parīkṣeta śīghraṃ vā'tha cireṇa vā | sarvathā kāryadurge'sminbhavānnaḥ paramo guruḥ

How should one examine a task that has to be done, quickly or after long deliberation? In this hard place of duty you are in every way our supreme teacher.

Verse 2 (12.272.2)

अत्राप्युदाहरन्तीममितिहासं पुरातनम् । चिरकारेस्तु यत्पूर्वं वृत्तमाङ्गिरसां कुले ॥

atrāpyudāharantīmamitihāsaṃ purātanam | cirakārestu yatpūrvaṃ vṛttamāṅgirasāṃ kule

On this point they cite an ancient tale, what happened long ago in the family of the Angirasas, concerning Chirakarika.

Verse 3 (12.272.3)

गौतमस्य सुता ह्यासन्ज्यायांश्चिरकारिकः । चिरकारिक भद्रं ते भद्रं ते चिरकारिक । चिरकारी हि मेधावी नापराध्यति कर्मसु ॥

gautamasya sutā hyāsanjyāyāṃścirakārikaḥ | cirakārika bhadraṃ te bhadraṃ te cirakārika | cirakārī hi medhāvī nāparādhyati karmasu

Gautama had sons, and the eldest of them was Chirakarika. 'Chirakarika, may it be well with you, well with you, Chirakarika! One who deliberates long is wise, and he does not go wrong in his deeds.'

Note on the text: Removed the stray wiki marks (backtick and apostrophe) around line 1 and corrected वीयांश्चिरकारिकः → ज्यायांश्चिरकारिकः (misprint in Wikisource; वीयान् is not a word, and ज्यायान्, 'eldest', is the evident one). Line 1 is not in the critical edition (found in the vulgate recension); lines 2-3 = CE 12.258.3a, 3c.

Verse 4 (12.272.4)

चिरकारी महाप्राज्ञो गौतमस्याभवत्सुतः । चिरेण सर्वकार्याणि विमृश्यार्थान्प्रपद्यते ॥

cirakārī mahāprājño gautamasyābhavatsutaḥ | cireṇa sarvakāryāṇi vimṛśyārthānprapadyate

Chirakarika, a youth of great wisdom, was the son of Gautama. He considers every matter for a long time, and only then takes up the ends he seeks.

Verse 5 (12.272.5)

चिरं स चिन्तयत्यर्थांश्चिरं जाग्रच्चिरं स्वपन् । चिरं कार्याभिपत्तिं च चिरकारी तथोच्यते ॥

ciraṃ sa cintayatyarthāṃściraṃ jāgracciraṃ svapan | ciraṃ kāryābhipattiṃ ca cirakārī tathocyate

He ponders his purposes long, stays awake long and sleeps long, and takes long to set about any task; and so he is called Chirakarika, the slow-acting one.

Note on the text: Corrected अभिषत्तिं → अभिपत्तिं (misprint in Wikisource; अभिषत्ति is not a word, अभिपत्ति 'undertaking' is evident; CE reads abhisaṃpatti). The rest is a recension variant of CE 12.258.5.

Verse 6 (12.272.6)

अलसग्रहणं प्राप्तो दुर्मेधावीति चोच्यते । बुद्धिलाघवयुक्तेन जनेनादीर्घदर्शिना ॥

alasagrahaṇaṃ prāpto durmedhāvīti cocyate | buddhilāghavayuktena janenādīrghadarśinā

People of light mind and short sight took him for a sluggard and called him dull-witted.

Verse 7 (12.272.7)

व्यभिचारे तु कस्मिंश्चिद्व्यतिक्रम्यापरान्सुतान् । पित्रोक्तः कुपितेनाथ जहीमां जननीमिति ॥

vyabhicāre tu kasmiṃścidvyatikramyāparānsutān | pitroktaḥ kupitenātha jahīmāṃ jananīmiti

Once, on some transgression, passing over his other sons, his father in anger said to him: 'Kill this mother of yours.'

Verse 8 (12.272.8)

इत्युक्त्वा स तदा विप्रो गौतमो जपतां वरः । अविमृश्य महाभागो वनमेव जगाम सः ॥

ityuktvā sa tadā vipro gautamo japatāṃ varaḥ | avimṛśya mahābhāgo vanameva jagāma saḥ

Having said this, Gautama, best of those who practise japa, went away to the forest without a second thought, that greatly fortunate man.

Note on the text: Not in the critical edition's constituted text (found in the vulgate recension). It is the CE star passage 12.258.7d*0707_01-02, printed in the apparatus after 12.258.7 (CE: गौतमस्तपतां वरः, जगाम ह; Wikisource: जपतां, जगाम सः).

Verse 9 (12.272.9)

स तथेति चिरेणोक्त्वा स्वभावाच्चिरकारिकः । विमृश्य चिरकारित्वाच्चिन्तयामास वै चिरम् ॥

sa tatheti cireṇoktvā svabhāvāccirakārikaḥ | vimṛśya cirakāritvāccintayāmāsa vai ciram

Chirakarika, true to his nature, answered only after a long while, 'So be it.' Then, in keeping with his habit of deliberating, he reflected and thought for a long time.

Verse 10 (12.272.10)

पितुराज्ञां कथं कुर्यां न हन्यां मातरं कथम् । कथं धर्मच्छले नास्मिन्निमज्जेयमसाधुवत् ॥

piturājñāṃ kathaṃ kuryāṃ na hanyāṃ mātaraṃ katham | kathaṃ dharmacchale nāsminnimajjeyamasādhuvat

'How can I carry out my father's command, and yet how can I not kill my mother? How can I keep from sinking, like a wicked man, into this snare disguised as dharma?

Verse 11 (12.272.11)

पितुराज्ञा परो धर्मः स्वधर्मो मातृरक्षणम् । अस्वतन्त्रं च पुत्रत्वं किंतु मां नानुपीडयेत् ॥

piturājñā paro dharmaḥ svadharmo mātṛrakṣaṇam | asvatantraṃ ca putratvaṃ kiṃtu māṃ nānupīḍayet

A father's command is the highest dharma, and protecting my mother is my own dharma. A son has no independence; yet how can this not torment me?

Verse 12 (12.272.12)

स्त्रियं हत्वा मातरं च को हि जातु सुखी भवेत् । पितरं चाप्यवज्ञाय कः प्रतिष्ठामवाप्नुयात् ॥

striyaṃ hatvā mātaraṃ ca ko hi jātu sukhī bhavet | pitaraṃ cāpyavajñāya kaḥ pratiṣṭhāmavāpnuyāt

What man who has killed a woman, and that his mother, could ever be happy? And who, disregarding his father, could gain a firm standing?

Verse 13 (12.272.13)

अनवज्ञा पितुर्युक्ता स्वधर्मो मातृरक्षणम् । युक्तक्षमावुभावेतौ नातिवर्तेतमां कथम् ॥

anavajñā pituryuktā svadharmo mātṛrakṣaṇam | yuktakṣamāvubhāvetau nātivartetamāṃ katham

Not to slight my father is right, and protecting my mother is my own duty. Both are fitting and both must be borne. How can I avoid overstepping either?

Verse 14 (12.272.14)

पिता ह्यात्मानमाधत्ते जायायां जायतामिति । शीलचारित्रगोत्रस्य धारणार्थं कुलस्य च ॥

pitā hyātmānamādhatte jāyāyāṃ jāyatāmiti | śīlacāritragotrasya dhāraṇārthaṃ kulasya ca

A father places his own self in his wife, saying, 'Let him be born,' so that the character, conduct and lineage of the family may be carried on.

Verse 15 (12.272.15)

सोऽहं मात्रा स्वयं पित्रा पुत्रत्वे प्रकृतः पुनः । विज्ञानं मे कथं न स्याद्द्वौ बुद्ध्ये चात्मसंभवम् ॥

so'haṃ mātrā svayaṃ pitrā putratve prakṛtaḥ punaḥ | vijñānaṃ me kathaṃ na syāddvau buddhye cātmasaṃbhavam

Thus I, set again in sonship by my mother and by my father himself, how could I lack understanding? I know that I am sprung from the two of them.

Verse 16 (12.272.16)

जातकर्मणि यत्प्राह पिता यच्चोपकर्मणि । पर्याप्तः स दृढीकारः पितुर्गौरवनिश्चये ॥

jātakarmaṇi yatprāha pitā yaccopakarmaṇi | paryāptaḥ sa dṛḍhīkāraḥ piturgauravaniścaye

What a father declares at the birth rite and at the rite of initiation is enough to establish firmly the weight of a father's authority.

Verse 17 (12.272.17)

गुरुरग्र्यः परो धर्मः पोषणाध्यापनान्वितः । पिता यदाह धर्मः स वेदेष्वपि सुनिश्चितः ॥

gururagryaḥ paro dharmaḥ poṣaṇādhyāpanānvitaḥ | pitā yadāha dharmaḥ sa vedeṣvapi suniścitaḥ

The father, as teacher, is first, and his is the highest duty, for he nourishes and teaches. What a father calls dharma is firmly settled even in the Vedas.

Verse 18 (12.272.18)

प्रीतिमात्रं पितुः पुत्रः सर्वं पुत्रस्य वै पिता । शरीरादीनि देयानि पिता त्वेकः प्रयच्छति ॥

prītimātraṃ pituḥ putraḥ sarvaṃ putrasya vai pitā | śarīrādīni deyāni pitā tvekaḥ prayacchati

A son is only a delight to his father, but the father is everything to his son. The body and the rest are gifts, and the father alone gives them.

Verse 19 (12.272.19)

तस्मात्पितुर्वचः कार्यं न विचार्यं कदाचन । पातकान्यपि पूयन्ते पितुः शासनकारिणः ॥

tasmātpiturvacaḥ kāryaṃ na vicāryaṃ kadācana | pātakānyapi pūyante pituḥ śāsanakāriṇaḥ

Therefore a father's word must be obeyed, and never weighed. Even sins are cleansed in those who carry out their father's command.

Note on the text: Corrected पितुःर शासन → पितुः शासन (misprint in Wikisource; stray र). CE 12.258.18 reads pitur vacanakāriṇaḥ.

Verse 20 (12.272.20)

भाग्यभोगे प्रसवने सर्वलोकनिदर्शने । धात्र्याश्चैव समायोगे सीमन्तोन्नयने तथा ॥

bhāgyabhoge prasavane sarvalokanidarśane | dhātryāścaiva samāyoge sīmantonnayane tathā

At the time of enjoyment and good fortune, at birth, in the presentation to all the world, in being joined to the nurse, and likewise at the parting of the hair,

Verse 21 (12.272.21)

पिता धर्मः पिता स्वर्गः पिता हि परमं तपः । पितरि प्रीतिमापन्ने सर्वाः प्रीणन्ति देवताः ॥

pitā dharmaḥ pitā svargaḥ pitā hi paramaṃ tapaḥ | pitari prītimāpanne sarvāḥ prīṇanti devatāḥ

the father is dharma, the father is heaven, the father is the highest austerity. When the father is pleased, all the gods are pleased.

Verse 22 (12.272.22)

आशिषस्ता भजन्त्येनं पुरुषं प्राह यत्पिता । निष्कृतिः सर्वपापानां पिता यच्चाभिनन्दति ॥

āśiṣastā bhajantyenaṃ puruṣaṃ prāha yatpitā | niṣkṛtiḥ sarvapāpānāṃ pitā yaccābhinandati

The blessings that a father pronounces attend the man. Whatever pleases the father is atonement for all sins.

Note on the text: Corrected भजन्त्यनं → भजन्त्येनं (misprint in Wikisource; CE enaṃ). Otherwise a recension variant of CE 12.258.21.

Verse 23 (12.272.23)

मुच्यते बन्धनात्पुष्पं फलं वृक्षान्प्रमुच्यते । क्लिश्यन्नपि सुतस्नेहैः पिता पुत्रं न मुञ्चति ॥

mucyate bandhanātpuṣpaṃ phalaṃ vṛkṣānpramucyate | kliśyannapi sutasnehaiḥ pitā putraṃ na muñcati

A flower is freed from its stalk, and a fruit falls from the tree; but a father, however much he is pained by love for his son, never lets his son go.

Note on the text: Corrected पुरुषं → पुष्पं (misprint in Wikisource; a passive मुच्यते cannot take an accusative, and the simile of flower and fruit is evident; CE puṣpaṃ). वृक्षात् against CE vṛntāt is kept as a variant.

Verse 24 (12.272.24)

एतद्विचिन्तितं तावत्पुत्रस्य पितृगौरवम् । पिता नाल्पतरं स्थानं चिन्तयिष्यामि मातरम् ॥

etadvicintitaṃ tāvatputrasya pitṛgauravam | pitā nālpataraṃ sthānaṃ cintayiṣyāmi mātaram

So much I have thought out about a son's reverence for his father. The father's station is not a lesser one; now I shall think about my mother.

Verse 25 (12.272.25)

यो ह्ययं मयि संघातो मर्त्यत्वे पाञ्चभौतिकः । अस्य मे जननी हेतुः पावकस्य यथाऽरणिः ॥

yo hyayaṃ mayi saṃghāto martyatve pāñcabhautikaḥ | asya me jananī hetuḥ pāvakasya yathā'raṇiḥ

This compound of the five elements that I am, in my mortal state, has my mother as its cause, as the fire-stick is the cause of fire.

Note on the text: The alignment found no match. Lines = CE 12.258.24a, 24c.

Verse 26 (12.272.26)

माता देहारणिः पुंसां सर्वस्यार्तस्य निर्वृतिः । मातृलाभे सनाथत्वमनाथत्वं विपर्यये ॥

mātā dehāraṇiḥ puṃsāṃ sarvasyārtasya nirvṛtiḥ | mātṛlābhe sanāthatvamanāthatvaṃ viparyaye

The mother is the fire-stick of the body for all men, and the comfort of everyone in distress. With a mother one has a protector; without her one is without one.

Note on the text: The alignment found no match. Line 1 = CE 12.258.24e; line 2 is the CE star line 12.258.24f*0708_01 (mātṛlābhe sanāthatvam anāthatvaṃ viparyaye).

Verse 27 (12.272.27)

न च शोचति नाप्येनं स्थाविर्यमपकर्षति । श्रिया हीनोऽपि यो गेहमम्बेति प्रतिपद्यते ॥

na ca śocati nāpyenaṃ sthāviryamapakarṣati | śriyā hīno'pi yo gehamambeti pratipadyate

He does not grieve, and old age does not wear him down, who, though stripped of fortune, enters his house calling, 'Mother!'

Verse 28 (12.272.28)

पुत्रपौत्रोपपन्नोपि जननीं यः समाश्रितः । अपि वर्षशतस्यान्ते स द्विहायनवच्चरेत् ॥

putrapautropapannopi jananīṃ yaḥ samāśritaḥ | api varṣaśatasyānte sa dvihāyanavaccaret

Even a man with sons and grandsons, if he still has his mother's shelter, goes about at the end of a hundred years like a child of two.

Verse 29 (12.272.29)

समर्थं वाऽसमर्थं वा कृशं वाप्यकृशं तथा । रक्षत्येव सुतं माता नान्यः पोष्टा विधानतः ॥

samarthaṃ vā'samarthaṃ vā kṛśaṃ vāpyakṛśaṃ tathā | rakṣatyeva sutaṃ mātā nānyaḥ poṣṭā vidhānataḥ

Capable or incapable, thin or stout, a mother protects her son all the same; no one else is rightly his nourisher.

Verse 30 (12.272.30)

तदा स वृद्धो भवति तदा भवति दुःखितः । तदा शून्यं जगत्तस्य यदा मात्रा वियुज्यते ॥

tadā sa vṛddho bhavati tadā bhavati duḥkhitaḥ | tadā śūnyaṃ jagattasya yadā mātrā viyujyate

A man becomes old then, and wretched then, and the world is empty for him then, when he is parted from his mother.

Verse 31 (12.272.31)

नास्ति मातृसमा च्छाया नास्ति मातृसमा गतिः । नास्ति मातृसमं त्राणं नास्ति मातृसमा प्रिया ॥

nāsti mātṛsamā cchāyā nāsti mātṛsamā gatiḥ | nāsti mātṛsamaṃ trāṇaṃ nāsti mātṛsamā priyā

There is no shade like a mother, no refuge like a mother, no protection like a mother, and no one dear like a mother.

Verse 32 (12.272.32)

कुक्षौ संधारणाद्धात्री जननाज्जननी स्मृता । अङ्गानां वर्धनादम्बा वीरसूत्वेन वीरसूः ॥

kukṣau saṃdhāraṇāddhātrī jananājjananī smṛtā | aṅgānāṃ vardhanādambā vīrasūtvena vīrasūḥ

She is called dhatri because she holds the child in her womb, janani because she gives birth, amba because she makes the limbs grow, and virasu because she bears heroes.

Verse 33 (12.272.33)

शिशोः शुश्रूषणाच्छुश्रूर्माता देहमनन्तरम् । चेतनावान्स को हन्याद्यस्य नासुषिरं शिरः ॥

śiśoḥ śuśrūṣaṇācchuśrūrmātā dehamanantaram | cetanāvānsa ko hanyādyasya nāsuṣiraṃ śiraḥ

She is called shushru because she tends the infant, and the mother is the body itself, next in order. What man in his senses would kill her, unless his head were hollow?

Verse 34 (12.272.34)

दंपत्योः प्राणसंश्लेषे योऽभिसन्धिः कृतः किल । तं माता च पिता चेति भूतार्थो मातरि स्थितः ॥

daṃpatyoḥ prāṇasaṃśleṣe yo'bhisandhiḥ kṛtaḥ kila | taṃ mātā ca pitā ceti bhūtārtho mātari sthitaḥ

The pledge that was made at the joining of the couple's lives, by which they became mother and father, rests in truth with the mother.

Verse 35 (12.272.35)

माता जानाति यद्गोत्रं माता जानाति यस्य सः । मातुर्भरणमात्रेण प्रीतिः स्नेहः पितुः प्रजाः ॥

mātā jānāti yadgotraṃ mātā jānāti yasya saḥ | māturbharaṇamātreṇa prītiḥ snehaḥ pituḥ prajāḥ

The mother knows what his lineage is; the mother knows whose son he is. Through her mere bearing of him the mother has love and tenderness for him, but the children are the father's.

Verse 36 (12.272.36)

पाणिबन्धं स्वयं कृत्वा सहधर्ममुपेत्य च । यदा यास्यन्ति पुरुषाः स्त्रियो नार्हन्ति याप्यतां ॥

pāṇibandhaṃ svayaṃ kṛtvā sahadharmamupetya ca | yadā yāsyanti puruṣāḥ striyo nārhanti yāpyatāṃ

When men have taken a wife by the hand and entered upon shared dharma with her, and then go away from her, women do not deserve to be cast off.

Verse 37 (12.272.37)

भरणाद्धि स्त्रियो भर्ता पालनाद्धि पतिस्तथा । गुणस्यास्य निवृत्तौ तु न भर्ता न पुनः पतिः ॥

bharaṇāddhi striyo bhartā pālanāddhi patistathā | guṇasyāsya nivṛttau tu na bhartā na punaḥ patiḥ

A husband is called bharta because he supports his wife, and pati because he protects her. When that quality ends, he is neither husband nor lord.

Verse 38 (12.272.38)

एवं स्त्री नापराध्नोति नर एवापराध्यति । व्युच्चरंश्च महादोषं नर एवापराध्यति ॥

evaṃ strī nāparādhnoti nara evāparādhyati | vyuccaraṃśca mahādoṣaṃ nara evāparādhyati

So a woman does not offend; it is the man who offends. And the man who strays commits a great fault; it is the man who offends.

Note on the text: Corrected नापराघ्नोति → नापराध्नोति (misprint in Wikisource; घ for ध; CE nāparādhnoti).

Verse 39 (12.272.39)

स्त्रिया हि परमो भर्ता दैवतं परमं स्मृतम् । तस्यात्मना तु सदृशमात्मानं परमं ददौ ॥

striyā hi paramo bhartā daivataṃ paramaṃ smṛtam | tasyātmanā tu sadṛśamātmānaṃ paramaṃ dadau

For a woman the husband is supreme; he is held to be her highest deity. She gave her own supreme self, the equal of his own self, to him.

Note on the text: The alignment found no match. Lines = CE 12.258.37a, 37c. Corrected तस्मात्मना → तस्यात्मना (misprint in Wikisource; तस्मात्मना is not a valid form; CE tasyātmanā).

Verse 40 (12.272.40)

नापराधोऽस्ति नारीणां नर एवापराध्यति । सर्वकार्यापराध्यत्वान्नापराध्यन्ति चाङ्गनाः ॥

nāparādho'sti nārīṇāṃ nara evāparādhyati | sarvakāryāparādhyatvānnāparādhyanti cāṅganāḥ

No fault lies with women; it is the man alone who offends. Because in every undertaking they depend wholly on another, women do not offend.

Note on the text: The alignment found no match. Line 1 is not in the critical edition (found in the vulgate recension); line 2 = CE 12.258.37e.

Verse 41 (12.272.41)

यश्चनोक्तोऽथ निर्देशः स्त्रिया मैथुनवृद्धये । तस्य स्मारयतो व्यक्तमधर्मो नास्ति संशयः ॥

yaścanokto'tha nirdeśaḥ striyā maithunavṛddhaye | tasya smārayato vyaktamadharmo nāsti saṃśayaḥ

Even for an instruction given to a woman to increase sexual union, whoever presses it on her plainly commits adharma; there is no doubt.

Verse 42 (12.272.42)

एवं नारीं मातरं च गौरवे चाधिके स्थिताम् । अवध्यां तु विजानीयुः पशवोऽप्यविचक्षणाः ॥

evaṃ nārīṃ mātaraṃ ca gaurave cādhike sthitām | avadhyāṃ tu vijānīyuḥ paśavo'pyavicakṣaṇāḥ

Thus even unthinking beasts would know that a woman, and a mother who stands in still greater honour, must not be slain.

Verse 43 (12.272.43)

देवतानां समावायमेकस्थं पितरं विदुः । मर्त्यानां देवतानां च स्नेहादभ्येति मातरम् ॥

devatānāṃ samāvāyamekasthaṃ pitaraṃ viduḥ | martyānāṃ devatānāṃ ca snehādabhyeti mātaram

They know the father as the whole assembly of the gods gathered in one; but out of love, men and gods alike go to the mother.

Verse 44 (12.272.44)

एवं विमृशतस्तस्य चिरकारितया बहु । दीर्घः कालो व्यतिक्रान्तस्ततोस्याभ्यागमत्पिता ॥

evaṃ vimṛśatastasya cirakāritayā bahu | dīrghaḥ kālo vyatikrāntastatosyābhyāgamatpitā

While he reflected thus, in his long-deliberating way, a long time passed, and then his father came back.

Note on the text: Corrected विरकारितया → चिरकारितया (misprint in Wikisource; व for च; CE cirakāritayā).

Verse 45 (12.272.45)

मेधातिथिर्महाप्राज्ञो गौतमस्तपसि स्थितः । विमृश्य तेन कालेन पत्न्याः संस्थाव्यतिक्रमम् ॥

medhātithirmahāprājño gautamastapasi sthitaḥ | vimṛśya tena kālena patnyāḥ saṃsthāvyatikramam

Gautama, called Medhatithi, of great wisdom and steadfast in austerity, after that interval reflected on the impropriety of his wife's death.

Verse 46 (12.272.46)

सोऽब्रवीद्भृशसंतप्तो दुःखेनाश्रूणि वर्तयन् । श्रुतधैर्यप्रसादेन पश्चात्तापमुपागतः ॥

so'bravīdbhṛśasaṃtapto duḥkhenāśrūṇi vartayan | śrutadhairyaprasādena paścāttāpamupāgataḥ

Greatly distressed, shedding tears of grief, he spoke, having come to remorse through the clearing of his learning and fortitude.

Verse 47 (12.272.47)

आश्रमं मम संप्राप्तस्त्रिलोकेशः पुरंदरः । अतिथिव्रतमास्थाय ब्राह्मण्यं रूपमास्थितः ॥

āśramaṃ mama saṃprāptastrilokeśaḥ puraṃdaraḥ | atithivratamāsthāya brāhmaṇyaṃ rūpamāsthitaḥ

'Purandara, lord of the three worlds, came to my hermitage, keeping the vow of a guest and taking the form of a brahmin.

Verse 48 (12.272.48)

स मया सान्त्वितो वाग्भिः स्वागतेनाभिपूजितः । अर्ध्यं पाद्यं यथान्यायं मया च प्रतिपादितः ॥

sa mayā sāntvito vāgbhiḥ svāgatenābhipūjitaḥ | ardhyaṃ pādyaṃ yathānyāyaṃ mayā ca pratipāditaḥ

He was soothed by me with kind words, honoured with a welcome, and duly offered the guest-water and the water for his feet by me.

Note on the text: Corrected अभिषूजितः → अभिपूजितः (misprint in Wikisource; ष for प; CE abhipūjitaḥ). मया for CE samayā / tayā is kept as printed.

Verse 49 (12.272.49)

परवानस्मि चेत्युक्तः प्रणयिष्यति तेन च । अत्र चाकुशले जाते स्त्रिया नास्ति व्यतिक्रमः ॥

paravānasmi cetyuktaḥ praṇayiṣyati tena ca | atra cākuśale jāte striyā nāsti vyatikramaḥ

'I am in another's power,' he said, and by that plea he would woo her. When this ill had come about, there was no transgression on the woman's part.

Verse 50 (12.272.50)

एवं न स्त्री न चैवाहं नाध्वगस्त्रिदशेश्वरः । अपराध्यति धर्मस्य प्रमादस्त्वपराध्यति ॥

evaṃ na strī na caivāhaṃ nādhvagastridaśeśvaraḥ | aparādhyati dharmasya pramādastvaparādhyati

So neither the woman, nor I, nor the traveller, the lord of the thirty gods, does wrong; it is a lapse of dharma that does wrong.

Verse 51 (12.272.51)

ईर्ष्याजं व्यसनं प्राहुस्तेन चैवोर्ध्वरेतसः । ईर्ष्यया त्वहमाक्षिप्तो मग्नो दुष्कृतसागरे ॥

īrṣyājaṃ vyasanaṃ prāhustena caivordhvaretasaḥ | īrṣyayā tvahamākṣipto magno duṣkṛtasāgare

They say that calamity is born of jealousy, and that even those who hold their seed upward are ruined by it. Overcome by jealousy, I have sunk in an ocean of evil deeds.

Verse 52 (12.272.52)

हत्वा साध्वीं च नारीं च व्यसनित्वाच्च वासिताम् । भर्तव्यत्वेन भार्यां च को नु मां तारयिष्यति ॥

hatvā sādhvīṃ ca nārīṃ ca vyasanitvācca vāsitām | bhartavyatvena bhāryāṃ ca ko nu māṃ tārayiṣyati

Who will carry me across, I who have destroyed a virtuous woman, my wife, a woman I was bound to support, and did so out of a habit of passion?

Verse 53 (12.272.53)

अन्तरेण मयाऽऽज्ञप्तश्चिरकारीत्युदारधीः । यद्यद्य चिरकारी स्यात्स मां त्रायेत पातकात् ॥

antareṇa mayā''jñaptaścirakārītyudāradhīḥ | yadyadya cirakārī syātsa māṃ trāyeta pātakāt

In a moment of heedlessness I gave an order to Chirakarika, who is of noble mind. If he is a slow actor today, he may save me from this sin.

Verse 54 (12.272.54)

चिरकारिक भद्रं ते भद्रं ते चिरकारिक । यद्यद्य चिरकारी त्वं ततोऽसि चिरकारिकः ॥

cirakārika bhadraṃ te bhadraṃ te cirakārika | yadyadya cirakārī tvaṃ tato'si cirakārikaḥ

Chirakarika, may it be well with you, well with you, Chirakarika! If you are slow to act today, then you are truly Chirakarika.

Verse 55 (12.272.55)

त्राहि मां मातरं चैव तपो यच्चार्जितं त्वया । आत्मानं पातकेभ्यश्च भवाद्य चिरकारिकः ॥

trāhi māṃ mātaraṃ caiva tapo yaccārjitaṃ tvayā | ātmānaṃ pātakebhyaśca bhavādya cirakārikaḥ

Save me, and your mother, and the austerity you have earned; save yourself from sin. Be Chirakarika today!

Verse 56 (12.272.56)

सहजं चिरकारित्वमतिप्रज्ञतया तव । सफलं तत्तथा तेऽस्तु भवाद्य चिरकारिकः ॥

sahajaṃ cirakāritvamatiprajñatayā tava | saphalaṃ tattathā te'stu bhavādya cirakārikaḥ

Slowness in acting is inborn in you, through your great wisdom. Let it bear fruit today. Be Chirakarika today!

Verse 57 (12.272.57)

चिरमाशंसितो मात्रा चिरं गर्भेण धारितः । सफलं चिरकारित्वं कुरु त्वं चिरकारिक ॥

ciramāśaṃsito mātrā ciraṃ garbheṇa dhāritaḥ | saphalaṃ cirakāritvaṃ kuru tvaṃ cirakārika

Long wished for by your mother, long carried in her womb, make your slowness fruitful, Chirakarika!

Note on the text: Corrected चिरमांशसितो → चिरमाशंसितो (misprint in Wikisource; anusvara misplaced; CE ciram āśaṃsito) and चिकारित्वं → चिरकारित्वं (dropped र; CE cirakāritvaṃ).

Verse 58 (12.272.58)

चिरायते च संतापाच्चिरं स्वपिति धारितः । आवयोश्चिरसंतापादवेक्ष्य चिरकारिक ॥

cirāyate ca saṃtāpācciraṃ svapiti dhāritaḥ | āvayościrasaṃtāpādavekṣya cirakārika

Out of distress he lingers; held back, he sleeps long. Consider, Chirakarika, how long a torment the two of us have borne.'

Verse 59 (12.272.59)

एवं स दुःखितो राजन्महर्षिर्गौतमस्तदा । चिरकारिं ददर्शाथ पुत्रं स्थितमथान्तिके ॥

evaṃ sa duḥkhito rājanmaharṣirgautamastadā | cirakāriṃ dadarśātha putraṃ sthitamathāntike

So, O king, the great sage Gautama, grieving, then saw his son Chirakarika standing near him.

Verse 60 (12.272.60)

चिरकारी तु पितरं दृष्ट्वा परमदुःखितः । शस्त्रं त्यक्त्वा ततो मूर्ध्ना प्रसादायोपचक्रमे ॥

cirakārī tu pitaraṃ dṛṣṭvā paramaduḥkhitaḥ | śastraṃ tyaktvā tato mūrdhnā prasādāyopacakrame

Chirakarika, seeing his father, was deeply distressed. He threw down his weapon and, with his head bowed, set about appeasing him.

Verse 61 (12.272.61)

गौतमस्तं ततो दृष्ट्वा शिरसा पतितं भुवि । पत्नीं चैव निराकारां परामभ्यागमन्मुदम् ॥

gautamastaṃ tato dṛṣṭvā śirasā patitaṃ bhuvi | patnīṃ caiva nirākārāṃ parāmabhyāgamanmudam

Gautama, seeing him fallen with his head to the ground, and his wife standing there formless, turned to stone, was filled with the greatest joy.

Verse 62 (12.272.62)

न हि सा तेन संभेदं पत्नी नीता महात्मना । विजने चाश्रमस्थेन पुत्रश्चापि समाहितः ॥

na hi sā tena saṃbhedaṃ patnī nītā mahātmanā | vijane cāśramasthena putraścāpi samāhitaḥ

For that great soul, dwelling in the lonely hermitage, had not brought his wife to ruin; and the son too stood composed.

Verse 63 (12.272.63)

हन्या इति समादेशः शस्त्रपाणौ सुते स्थिते । विनीते प्रसवत्यर्थे विवासे चात्मकर्मसु ॥

hanyā iti samādeśaḥ śastrapāṇau sute sthite | vinīte prasavatyarthe vivāse cātmakarmasu

The command had been, 'Let her be killed,' and the son stood with a weapon in his hand, well trained, with the matter coming to its issue, his father gone away, and he intent on his own duties.

Note on the text: The alignment found no match. The lines are a variant of CE 12.258.60 (hanyāt tv anapavādena śastrapāṇau sute sthite / vinītaṃ praśnayitvā ca vyavasyed ātmakarmasu); the Wikisource reading is kept as printed.

Verse 64 (12.272.64)

बुद्धिश्चासीत्सुतं दृष्ट्वा पितुश्चरणयोर्नतम् । शस्त्रग्रहणचापल्यं संवृणोति भयादिति ॥

buddhiścāsītsutaṃ dṛṣṭvā pituścaraṇayornatam | śastragrahaṇacāpalyaṃ saṃvṛṇoti bhayāditi

And the thought came to Gautama, on seeing his son bowed at his father's feet, 'He is curbing, out of fear, the rashness of taking up a weapon.'

Verse 65 (12.272.65)

ततः पित्रा चिरं स्तुत्वा चिरं चाघ्राय मूर्धनि । चिरं दोर्भ्यां परिष्वज्य चिरं जीवेत्युदाहृतः ॥

tataḥ pitrā ciraṃ stutvā ciraṃ cāghrāya mūrdhani | ciraṃ dorbhyāṃ pariṣvajya ciraṃ jīvetyudāhṛtaḥ

Then the father, after praising him long, and kissing his head long, and embracing him long in his arms, said to him, 'Live long!'

Verse 66 (12.272.66)

एवं स गौतमः पुत्रं प्रीतिहर्षगुणैर्युतः । अभिनन्द्य महाप्रज्ञ इदं वचनमब्रवीत् ॥

evaṃ sa gautamaḥ putraṃ prītiharṣaguṇairyutaḥ | abhinandya mahāprajña idaṃ vacanamabravīt

So Gautama, full of the joy of love, congratulated his son and, being of great wisdom, spoke these words.

Verse 67 (12.272.67)

चिरकारिक भद्रं ते चिरकारी चिरं भव । चिराय यदि ते सौम्य चिरमस्मि न दुःखितः ॥

cirakārika bhadraṃ te cirakārī ciraṃ bhava | cirāya yadi te saumya ciramasmi na duḥkhitaḥ

'Chirakarika, good fortune to you; may you long be a long deliberator. If you take long, gentle son, I shall not grieve long.'

Verse 68 (12.272.68)

गाथाश्चाप्यब्रवीद्विद्वान्गौतमो मुनिसत्तमः । चिरकारिषु धीरेषु गुणोद्देशसमाश्रयाः ॥

gāthāścāpyabravīdvidvāngautamo munisattamaḥ | cirakāriṣu dhīreṣu guṇoddeśasamāśrayāḥ

The learned Gautama, best of sages, also sang verses on the merits found in steady men who act after long thought.

Verse 69 (12.272.69)

चिरेण मित्रं बध्नीयाच्चिरेण च कृतं त्यजेत् । चिरेण हि कृतं मित्रं चिरं धारणमर्हति ॥

cireṇa mitraṃ badhnīyāccireṇa ca kṛtaṃ tyajet | cireṇa hi kṛtaṃ mitraṃ ciraṃ dhāraṇamarhati

'One should make a friend slowly, and slowly give up one who has been made a friend; for a friendship made slowly deserves to be kept long.

Verse 70 (12.272.70)

रागे दर्पे च माने च द्रोहे पापे च कर्मणि । अप्रिये चैव कर्तव्ये चिरकारी प्रशस्यते ॥

rāge darpe ca māne ca drohe pāpe ca karmaṇi | apriye caiva kartavye cirakārī praśasyate

In passion, in pride, in conceit, in malice, in a sinful act, and in doing what is disagreeable, the slow actor is praised.

Verse 71 (12.272.71)

बन्धूनां सुहृदां चैव भृत्यानां स्त्रीजनस्य च । अव्यक्तेष्वपराधेषु चिरकारी प्रशस्यते ॥

bandhūnāṃ suhṛdāṃ caiva bhṛtyānāṃ strījanasya ca | avyakteṣvaparādheṣu cirakārī praśasyate

Toward kinsmen, friends, servants and women, in offences that are not clear, the slow actor is praised.'

Verse 72 (12.272.72)

एवं स गौतमस्तत्र प्रीतः पुत्रस्य भारत । कर्मणा तेन कौरव्य चिरकारितया तथा ॥

evaṃ sa gautamastatra prītaḥ putrasya bhārata | karmaṇā tena kauravya cirakāritayā tathā

So Gautama, O Bharata, was pleased there with his son, O Kaurava, for that deed and for his slowness to act.

Verse 73 (12.272.73)

एवं सर्वेषु कार्येषु विमृश्य पुरुषस्ततः । चिरेण निश्चयं कृत्वा चिरं न परितप्यते ॥

evaṃ sarveṣu kāryeṣu vimṛśya puruṣastataḥ | cireṇa niścayaṃ kṛtvā ciraṃ na paritapyate

Thus a man who reflects in all his undertakings and settles on a decision only after long thought does not long suffer remorse.

Verse 74 (12.272.74)

चिरं धारयते रोषं चिरं कर्म नियच्छति । पश्चात्तापकरं कर्म न किंचिदुपपद्यते ॥

ciraṃ dhārayate roṣaṃ ciraṃ karma niyacchati | paścāttāpakaraṃ karma na kiṃcidupapadyate

He holds back his anger long, and holds back his action long; nothing that brings remorse afterwards ever comes to him.

Verse 75 (12.272.75)

चिरं वृद्धानुपासीत चिरमन्यांश्च पूजयेत् । चिरं धर्मं निषेवेत कुर्याच्चान्वेषणं चिरम् ॥

ciraṃ vṛddhānupāsīta ciramanyāṃśca pūjayet | ciraṃ dharmaṃ niṣeveta kuryāccānveṣaṇaṃ ciram

Let him long attend on elders, long honour others, long follow dharma, and long make inquiry.

Verse 76 (12.272.76)

चिरमन्वास्य विदुषश्चिरं शिष्टान्निषेव्य च । चिरं विनीय चात्मानं चिरं चात्यनवज्ञताम् ॥

ciramanvāsya viduṣaściraṃ śiṣṭānniṣevya ca | ciraṃ vinīya cātmānaṃ ciraṃ cātyanavajñatām

Having long sat with the learned, long served the wise, and long disciplined himself, he lives long free from contempt.

Verse 77 (12.272.77)

ब्रुवतश्च परस्यापि वाक्यं धर्मोपसंहितम् । चिरं पृष्टोऽपि च ब्रूयाच्चिरं न परितप्यते ॥

bruvataśca parasyāpi vākyaṃ dharmopasaṃhitam | ciraṃ pṛṣṭo'pi ca brūyācciraṃ na paritapyate

When another speaks words bound up with dharma, and even when he himself is asked, let him answer only after long thought; then he will not long repent.

Verse 78 (12.272.78)

उपास्य बहुलास्तस्मिन्नाश्रमे सुमहातपाः । समाः स्वर्गं गतो विप्रः पुत्रेण सहितस्तदा ॥

upāsya bahulāstasminnāśrame sumahātapāḥ | samāḥ svargaṃ gato vipraḥ putreṇa sahitastadā

Having lived many years in that hermitage, the brahmin of great austerity went to heaven then together with his son.

Note on the text: Corrected तस्मिन्नाश्रमो → तस्मिन्नाश्रमे (misprint in Wikisource; CE tasminn āśrame).