19. Aśvavarga
The Chapter about Horses
(26 Verses)
[19.1]
[adm. + sim.]
Bhadro yathāśvaḥ kaśayābhispṛṣṭa,
hy ātāpinaḥ saṁvijitāś careta,
śrāddhas tathā śīlaguṇair upetaḥ,
samāhito dharmaviniścayajñaḥ,
jitendriyaḥ kṣāntibalair upeto,
jahāti sarvāṁ sa bhavān aśeṣān.
Like a good horse touched by a whip, one should live ardent and urgent, likewise a faithful person, endowed with virtuous attributes, composed and knowing the investigation of phenomena, having conquered the faculties, endowed with the strength of forbearance, abandons all these existences without remainder.
[19.2]
[adm. + sim.]
Bhadro yathāśvaḥ kaśayābhitāḍita,
hy ātāpinaḥ saṁvijitāś careta,
śrāddhas tathā śīlaguṇair upetaḥ,
samāhito dharmaviniścayajñaḥ,
saṁpannavidyācaraṇaḥ pratismṛtas,
tāyī sa sarvaṁ prajahāti duḥkham.
Like a good horse touched by a whip, one should live ardent and urgent, likewise a faithful person, endowed with virtuous attributes, composed and knowing the investigation of phenomena, one endowed with understanding and good conduct, mindful, such a one abandons all suffering.
[19.3]
[stm. + sim.]
Yasyendriyāṇi samatāṁ gatāni,
aśvo yathā sārathinā sudāntaḥ,
prahīṇadoṣāya nirāsravāya –
Devāpi tasmai spṛhayanti nityam.
For the one whose sense faculties have become stilled, like a horse well-trained by its groom, for one who has abandoned all faults, without pollutants – even the Devas constantly envy him.
[19.4]
[stm. + sim.]
Apramattaḥ pramatteṣu, supteṣu bahujāgaraḥ,
abalāśva iva bhadrāśvaṁ hitvā yāti sumedhasam.
The heedful one amongst the heedless ones, the wakeful one amongst the ones who sleep, the intelligent one moves like a good horse leaving behind a weak horse.
[19.5]
[stm. + sim.]
Hrīniṣevī hi puruṣaḥ, prājño yaḥ susamāhitaḥ,
sarvapāpaṁ jahāty eṣa, bhadrāśvo hi kaśām iva.
The one who, restrained by conscience, is wise and well-composed, abandons all wrong, is like a good horse that abandons the whip. This is a difficult simile in the way it is presented. Normally the verb has to work twice in these similes, so here we have abandons the whip. What I understand that to mean it the good horse has no need of a whip (that indeed is what makes him good).
[19.6]
[stm. + ana.]
Dānto vai samitiṁ yāti, dāntaṁ rājādhirohati,
dāntaḥ śreṣṭho manuṣyāṇāṁ, yo ’tivākyaṁ titīkṣati.
One trained goes into a crowd, The idea is that a well-trained horse is reliable and safe enough to be taken into a crowded, potentially chaotic, place. Although a horse is not explicitly stated, it can be inferred from the context. a king mounts a trained one, amongst humans one trained is best, the one who can endure abuse.
[19.7.i.]
[stm. + ana.]
Yo hy aśvaṁ damayej jānyam ājāneyaṁ ca Saindhavam,
kuñjaraṁ vā mahānāgam – ātmā dāntas tato varam.
There is the one who might train a horse, an ordinary horse, a thoroughbred horse, and a horse from Sindh, or a great tusker elephant – more noble than that is the one who trained himself.
[19.7.ii This verse recurs at 19.8A, 19.8C, 19.9A, 19.10A, 19.11A and 19.11C below..]
[stm. + ana.]
Yac cehāśvataraṁ damayed ājanyaṁ vāpi Saindhavam,
kuñjaraṁ vā mahānāgam – ātmadāntas tato varam.
There is the one who might train a mule, a thoroughbred horse, or a horse from Sindh, or a great tusker elephant – more noble than that is the one who trained himself.
[19.8.i.]
[stm.]
Na hy asau tena yānena tāṁ bhūmim adhigacchati,
ātmanā hi sudāntena, kṣipraṁ śāntiṁ nigacchati.
Not by a vehicle does one reach that place, through training oneself well, one swiftly attains peace.
[19.8.ii.]
[stm.]
Na hi tena sa yānena tāṁ bhūmim abhisaṁbhavet,
yām ātmanā sudāntena, dānto dāntena gacchati.
Not by a vehicle can one attain to that place, through training oneself well, the trained one goes according to the training.
[19.8A]
[stm. + ana.]
Yac cehāśvataraṁ damayed ājanyaṁ vāpi Saindhavam,
kuñjaraṁ vā mahānāgam – ātmadāntas tato varam.
There is the one who might train a mule, a thoroughbred horse, and a horse from Sindh, or a great tusker elephant – more noble than that is the one who trained himself.
[19.8B]
[stm.]
Na hi tena sa yānena tāṁ bhūmim abhisaṁbhavet,
yām ātmanā sudāntena, bhave duḥkhasya pāragaḥ.
Not by a vehicle does one attain that place, through training oneself well, that one has crossed over the suffering in existence.
[19.8C]
[stm. + ana.]
Yac cehāśvataraṁ damayed ājanyaṁ vāpi Saindhavam,
kuñjaraṁ vā mahānāgam – ātmadāntas tato varam.
There is the one who might train a mule, a thoroughbred horse, or a horse from Sindh, or the great tusker elephant – more noble than that is the one who trained himself.
[19.9.i. Until the final verse of this chapter all verses are variations on Uv 401.i-ii & 402.i-ii. ]
[stm.]
Na hy asau tena yānena tāṁ bhūmim adhigacchati,
ātmanā hi sudāntena, sarvās tyajati durgatīḥ.
Not by a vehicle does one reach that place, through training oneself well, one gives up all bad destinations.
[19.9.ii.]
[stm.]
Na hi tena sa yānena tāṁ bhūmim abhisaṁbhavet,
yām ātmanā sudāntena, sarvāṁ tyajati durgatīḥ.
Not by a vehicle does one attain that place, through training oneself well, one gives up bad destinations entirely.
[19.9A]
[stm. + ana.]
Yac cehāśvataraṁ damayed ājanyaṁ vāpi Saindhavam,
kuñjaraṁ vā mahānāgam – ātmadāntas tato varam.
There is the one who might train a mule, a thoroughbred horse, or a horse from Sindh, or the great tusker elephant – more noble than that is the one who trained himself.
[19.10.i]
[stm.]
Na hy asau tena yānena tāṁ bhūmim adhigacchati,
ātmanā hi sudāntena, sarvāṁ chinatti bandhanam.
Not by a vehicle does one reach that place, through training oneself well, one cuts off all bonds.
[19.10.ii]
[stm.]
Na hi tena sa yānena tāṁ bhūmim abhisaṁbhavet,
yām ātmanā sudāntena, sarvāṁ chindati bandhanam.
Not by a vehicle does one attain that place, through training oneself well, one cuts off all bonds.
[19.10A]
[stm. + ana.]
Yac cehāśvataraṁ damayed ājanyaṁ vāpi Saindhavam,
kuñjaraṁ vā mahānāgam – ātmadāntas tato varam.
There is the one who might train a mule, a thoroughbred horse, or a horse from Sindh, or a great tusker elephant – more noble than that is the one who trained himself.
[19.11.i]
[stm.]
Na hy asau tena yānena tāṁ bhūmim adhigacchati,
ātmanā hi sudāntena, sarvaduḥkhāt pramucyate.
Not by a vehicle does that one reach that place, through training oneself well, one is freed from all suffering.
[19.11.ii]
[stm.]
Na hi tena sa yānena tāṁ bhūmim abhisaṁbhavet,
yām ātmanā sudāntena, sarvaduḥkhāt pramucyate.
Not by a vehicle does one attain that place, through training oneself well, one is freed from all suffering.
[19.11A]
[stm. + ana.]
Yac cehāśvataraṁ damayed ājanyaṁ vāpi Saindhavam,
kuñjaraṁ vā mahānāgam – ātmadāntas tato varam.
There is the one who might train a mule, a thoroughbred horse, or a horse from Sindh, or the great tusker elephant – more noble than that is the one who trained himself.
[19.11B]
[stm.]
Na hi tena sa yānena tāṁ bhūmim abhisaṁbhavet,
yām ātmanā sudāntena, sarvāṁ jahāti saṁpadam.
Not by a vehicle does one attain that place, through training oneself well, one abandons all wordly success. Sampada has the principal meanings: prosperity, success, wealth.
[19.11C]
[stm. + ana.]
Yac cehāśvataraṁ damayed ājanyaṁ vāpi Saindhavam,
kuñjaraṁ vā mahānāgam – ātmadāntas tato varam.
There is the one who might train a mule, a thoroughbred horse, or a horse from Sindh, or the great tusker elephant – more noble than that is the one who trained himself.
[19.12.i]
[stm.]
Na hy asau tena yānena tāṁ bhūmim adhigacchati,
ātmanā hi sudāntena, Nirvāṇasyaiva so ’ntike.
Not by a vehicle does one reach that place, through training oneself well, that one is indeed in the presence of Nirvāṇa.
[19.12.ii]
[stm.]
Na hi tena sa yānena tāṁ bhūmim abhisaṁbhavet,
yām ātmanā sudāntena, Nirvāṇasyaiva so ’ntike.
Not by a vehicle does one attain that place, through training oneself well, that one is indeed in the presence of Nirvāṇa.
[19.13]
[stm. + sim.]
Ātmānam eva damayed, bhadrāśvam iva sārathiḥ,
ātmanā hi sudāntena, smṛtimāṁ duḥkhapāragaḥ.
One should train oneself, like a groom a good horse, through training oneself well, mindfully one will cross over suffering.
[19.14]
[stm. + sim.]
Ātmaiva hy ātmano nāthaḥ, ātmā śaraṇam ātmanaḥ,
tasmāt saṁyamayātmānaṁ, bhadrāśvam iva sārathiḥ.
For the self is the protector of self, the self is the self’s refuge, therefore one must restrain oneself, as a groom a good horse.
Aśvavargaḥ, 19
The Chapter about Horses, the Nineteenth