the wrong conduct of another, which makes me go away from this wood; for ye are all like great sages, standing fast in the religious duties which are in accordance with former ages.’
50. Then having heard the prince's discourse, gracious and of deep meaning, gentle, strong, and full of dignity, the ascetics paid him especial honour.
51. But a certain Brâhman who was lying there in the ashes, tall and wearing his hair in a tuft, and clothed in the bark of trees, with reddish eyes and a thin long nose, and carrying a pot with water[1] in his hand, thus lifted his voice:
52. ‘O sage, brave indeed is thy purpose, who, young as thou art, hast seen the evils of birth; he who, having pondered thoroughly heaven and liberation, makes up his mind for liberation,—he is indeed brave!
53. ‘By all those various sacrifices, penances, and vows the slaves of passion desire to go to heaven; but the strong, having battled with passion as with an enemy, desire to obtain liberation.
54. ‘If this is thy settled purpose, go quickly to Vindhyakoshtha; the Muni Arâda lives there who has gained an insight into absolute bliss.
55. ‘From him thou wilt hear the path to truth, and if thou hast a desire for it, thou wilt embrace it; but as I foresee, this purpose of thine will go on further, after having rejected his theory.
56. ‘With the nose of a well-fed horse, large long eyes, a red lower lip, white sharp teeth, and a thin red tongue,—this face of thine will drink up the entire ocean of what is to be known.
- ↑ Conjectural. Dr. von Böhtlingk suggests kumdâvahasto, ‘the back of whose hand was like a kumda.’
