of affection and cordial sympathy, when you asked why I showed such want
of affection, wishing to offer my own limbs even now, while your flesh
and blood are intact and available, I will convince you by argument.
Surely, do not think that by want of trust I mean to close up the path
in which you could show your affection towards me, or that suspicion has
created an impenetrable thicket across it. Yet,
34. 'The proper time for friends to conceive the desire of succouring
their friend is this, when his wealth has either diminished gradually,
or has been destroyed by the disfavour of his destiny; but it would not
befit the poor acting thus towards a wealthy man.
35. 'Now, my limbs are available. They are big, solid, fleshy. Them I
do sustain for the sake of supplicants. This being so, it would be unfit
even for you to conceive such a desire.
36. 'I am not capable of bearing the pain of strangers, how then can you
suppose I should bear your suffering? Therefore, I wish to offer my own
flesh. It is I, whom they ask, not you.
'Well, then, though attachment to my person gave you the courage to put
obstacles in the way of my righteous behaviour, do not oppose my
determination any longer. Verily, Your Lordships are not in the habit of
dealing in the proper manner with my mendicants. Besides, you should
also consider this.
37. 'He who prohibits any one wishing for his own sake to give in
charity food or the like, say, by what appellation is he to be called, a
pious man or an impious one? How much less can there be any doubt about
this in the case of a gift of this character?
'Why then insist any longer? Do but examine the matter duly, and you
will keep your thoughts from the wrong path, as befits those who occupy
a ministership in my service. In fact, sympathetic words of approval
would now become Your Lordships more than these anxious looks. Why do I
say so?
38, 39. 'Beggars, wanting money and goods, objects of various
employment, are to be found every day, are they not? but mendicants like
these cannot be obtained even by propitiating deities. Now considering
the frailness of my body and that it is an abode of woe, it would be
meanness of mind, I think, even to hesitate at the time of the
appearance of such uncommon mendicants; but miserable self-love would be
here the deepest darkness.
'Pray, do not withhold me, then, My Lords.'
Having so persuaded his council, he sent for the physicians, and after
having five veins in his body opened by them, he spoke to the Yakshas:
40. 'Deign to assist me in this pious performance and to procure for me
the highest gladness by accepting this bounty.'
They assented and began to drink, intercepting with the hollow of their
joint hands the king's blood, the dark colour of which resembled
fragrant red sandal.
41. While allowing the nocturnal monsters to drink the blood from his
wounds, the monarch shone as if his body were of gold, and he had the
appearance of Mount Meru covered with rain-clouds hanging down by their
weight, and tinged with the hue of the twilight.
42. In consequence of the high degree of his gladness, of his
magnanimous forbearance, and also of his corporeal strength, his body
did not fade, nor did his mind faint, and the flowing blood did not
lessen.
The Yakshas, having quenched their intense thirst, said to the king that
it was enough.
43. Considering that he had now disposed of his body, that always
ungrateful object and abode of many pains, so as to turn it into a means
of honouring mendicants, his satisfaction grew no less when they ceased.
Then the king, the serenity of whose countenance was enhanced by his
expanding joy, took a sharp sword. It had a spotless bluish blade, not
unlike a petal of the blue lotus, and a beautiful hilt shining with
brilliancy by the lustre of the jewels which adorned it. With it he cut
pieces of flesh out of his body and presented the Yakshas with them.
44. And the joy he experienced by giving did not leave room for the
sense of pain caused by cutting, and prevented his mind again and again
from being immersed in sorrow.
45. So the pain, pushing on at each stroke of the sharp sword, but
driven far back again by his gladness, was slow in penetrating his mind,
as if it were tired by the trouble of being urged to and fro.
46. And he was feeling a sense of gladness alone, whilst he satisfied
the nocturnal goblins with pieces of his flesh, to such an extent that
the cruel hearts of those very beings unclosed themselves to softness.
47. He who, moved by love of the Law or by compassion, abandons his own
dear body for the benefit of others, such a man may be able to
regenerate the hearts of men burnt by the fire of hatred, changing it
into the gold of tenderness and faith[73].
[73] 'Tender-heartedness' or 'softness of mind' and 'faith in the
Buddha' are expressed by the one word prasâda. I have as a rule
translated it according to the conception prevailing, but there is
equivalence here.
The Yakshas, beholding the monarch, who, though intent on cutting out
his own flesh, was yet as calm as ever, and exhibited an unshaken
serenity of countenance and dauntless intrepidity against the pain
caused by the work of his sword, became affected with the utmost
tenderness and admiration.
48. 'Oh, it is a wonder! oh, it is a miracle! Can it be true, or is it
perhaps a phantasm?' Such thoughts arose in their ecstatic minds; and
the wrath they had fostered against the king was crushed, and they began
to proclaim their faith by veneration and praise of his deed.
'No more, no more, Your Majesty,' they exclaimed; 'cease injuring your
own body! This marvellous performance of yours, by which you win the
hearts of all mendicants, has satisfied us.' So with great agitation,
and respectfully bowing their heads, they bade the king stop; after
which, they looked up to him with great regard, uplifting their faces
moistened with tears of faithful contrition, and continued:
49. 'Justly people are prompted by devoutness to proclaim everywhere
your glory. Justly _S_rî, disdaining the lotus-pond, loves to reside
with you. Verily, if Heaven, though protected by _S_akra's sovereignty,
does not feel something like jealousy, when it looks down on this earth,
guarded by your heroism--Heaven, forsooth, is deceived.
'Why use many words? Mankind is happy, indeed, being under the
protection of such a person as you; but we, we are utterly distressed at
having approved of your suffering. Yet, we hope that applying to such a
being as you are, may prove a means of salvation for us, be we ever so
wicked as we are. Thus hoping, we put this question to you.
50. 'What is that exceedingly marvellous rank for which you long, acting
in this way without regard to your royal happiness, that beloved state
which you possess at your ease?
51. 'Is it the sovereignty of the whole earth you covet by means of this
penance, or is it the rank of Kubera or that of Indra, or entire
deliverance and absorption into the Brahma?
52. 'Be it what it may, the goal you are striving after cannot be very
far from this strong determination. If we are allowed to hear it, you
would please us by telling it, sir.'
The king spoke: 'Hear then, for what I am exerting myself.
53-55. 'An illustrious high rank depends on existence, it is to be
obtained by effort, and may be easily lost. It cannot give the pleasure
of satisfaction, much less tend to serenity of mind. For this reason, I
do not desire even the brilliancy of the Lord of the Devas, how much
less, that of a king of the earth. Nor would my heart become content, if
I were to succeed in destroying the suffering of myself alone[74]. I
rather regard those helpless creatures, distressed by toil and
sufferings because of the violent calamities and vices to which they are
liable. For their sakes, may I by means of this my meritorious action
attain All-knowingness, and vanquishing the evil passions, my enemies,
may I save the creatures from the Ocean of Existence, that rough sea
with its billows of old age, sickness and death!'
[74] This is said in answer to the question whether he aimed at
absorption into Brahma [or 'into the Brahma,' the Sanskrit word
being brahmabhûya].
On hearing this, the Yakshas, the hairs on whose bodies bristled in
consequence of the intense joy of faith, bowed to the king, and said:
'This performance of yours is consistent with your extraordinary
determination. Accordingly we venture to express our conviction
concerning it: the designs of such persons as you will be accomplished
after a short time.
56, 57. 'No doubt, all your exertions tend to the salvation of all
creatures; yet deign to take a special care of us, pray do not forget us
at that time[75]. And now forgive us what we have done from ignorance,
causing you to be thus tortured: we did not understand even our own
interest.
[75] Viz. 'at the time of your All-knowingness, when you will have
reached Buddhahood.'
58. 'Further, we beg you to show us your favour by giving us some
injunction which we may follow. Do it with the same confidence, as you
would to your own officials.'
Upon which the king, knowing them to be converted and to have lost their
hard-heartedness, spoke in this manner: 'Do not be in trouble without
reason. It is no torment, in fact it is a benefit you have conferred on
me. Moreover,
59. 'The path of righteousness (dharma) being thus (difficult), how
should I ever forget my companions on that road, when once I shall have
attained Supreme Wisdom (bodhi)? My first teaching of the Lore of
Liberation shall be to you; to you I shall impart of that ambrosia
first.
60. 'And if you now intend to do what may be agreeable to me, you must
avoid like poison these sins: doing harm to others, coveting the goods
or wives of others, speaking evil, and drinking intoxicating liquors.'
The Yakshas promised to do so, and having bowed to him and
circumambulated him from left to right, disappeared on the spot.
But when the Great Being had made up his mind to give away his own flesh
and blood, at that very time
61, 62. Earth trembled in many places and caused the Golden Mountain to
waver, in consequence of which concussion the drums on that mountain
began to sound and the trees to cast off their flowers. These spread
about in the sky, and moved by the wind appeared like a cloud; at one
place, like a flight of birds, they resembled a canopy; at another they
bore the appearance of a well-arranged garland. They fell down together
on all sides of the place where the king was.
63. The great Ocean, as if he intended to prevent the monarch, showed
his excitement and agitation by the increased commotion and noise of his
waves, and his figure expressed great vigour as if he were ready to
march[76].
[76] Viz. to relieve the king. In this simile the Ocean is
represented as an auxiliary prince who raises his army to the
succour of his ally.
64, 65. Then the Chief of the Devas became agitated by those phenomena;
and discovering by reflection the cause of them, and being filled with
apprehension at the sufferings to which the king exposed himself,
hastily came to the royal residence, where he found every one perplexed
with sorrow and fear, except the king. On beholding the calmness of his
countenance, though he was in so miserable a condition, _S_akra was
affected with the utmost amazement. He approached the monarch, and
impelled by gladness and joy, he eulogised his performance in his lovely
voice.
66. 'Oh, thou hast reached the summit of pious behaviour! oh, the
loftiness of thy treasure which is the practice of virtue! oh, how
charmingly clever is thy mind in showing thy favour to others! Verily,
being given to thee, Earth has obtained a protector!'
After so praising him, _S_akra, the Lord of the Devas, applied excellent
herbs, fit to heal wounds immediately, which herbs were partly divine,
partly such as are used by men. So he put a stop to his pains, and made
his body as it was before. In return for which the king honoured him by
kind attendance in a courteous and reverent manner. Then _S_akra went
back to his own abode.
* * * * *
In this way, then, the intensely compassionate do not mind their own
pleasure, being afflicted by the sufferings of others; [who, then,
ought not to set aside the attachment to anything so mean as wealth?
Thus ought to be said when stimulating the zeal of charitable people.
Likewise, when explaining the virtue of compassion; when glorifying the
Tathâgata; also on the subject of listening with attention to the
preaching of the Law. Moreover, the words said by the Lord: 'Monks,
these Five have done much, indeed,' will be explained by their being
connected with this story. For they were the five Yakshas of that time.
To them the Lord imparted the first of the ambrosia of the Law, just as
he had promised.]
* * * * *
The story of Maitrîbala is not met with in the _K_ariyâpi_t_aka nor
in the five volumes of the Pâli _G_âtaka, which have appeared up to
date; it will probably be found in the part not yet published.
Something like it is told in the ninety-first pallava of
Kshemendra's Avadânakalpalatâ. There a king of the _S_ibis gives up
his flesh and blood in order to obtain a sûkta or well-said
sentence[77]. This tale, however, is not yet printed, nor may we
expect it soon to be so. But in another part of that poem, already
published, I have met with the story of king Ma_n_i_k_û_d_a, which
bears in many respects a striking resemblance to ours. See 3, 56
foll.
[77] Somendra in his introductory _s_lokas describes the
ninety-first story thus: svamâ_m_sâs_ri_kpradânena ya_h_ _S_ibi_h_
sûktam agrahît (_s_l. 36).
IX. THE STORY OF VI_S_VANTARA.
The mean-spirited are not even capable of approving the behaviour of the
Bodhisattva, how much less can they act after it. This will be taught by
the following.
Once the _S_ibis were ruled by a king named Sa_mg_aya, who performed his
royal duties in the right manner. Having entirely subdued his organs of
sense, and possessing in a high degree the virtues of valour,
discretion, and modesty, he was victorious and mighty. Thanks to the
constant and strict observance he paid to the elders, he had mastered
the essential contents of the three Vedas (trayî) and of metaphysics.
His good administration of justice was praised by his affectionate
subjects, who loved the exercise of their different trades and duties,
and enjoyed the benefits of security and peace.
1. By the progress of his virtues he had gained the affection of Royal
Felicity, who, like an honest woman, was faithful to him, not to be
thought of by the other monarchs; just as a den kept by a lion is
inaccessible to other animals.
2. All such men as spent their labours in any kind of penance, science
or art, used to come up to him, and if they proved their merit, they
obtained distinguished honour from him.
Next to him in dignity, but not his inferior by a famous set of virtues,
his son Vi_s_vantara held the rank of heir-apparent.
3. Though a youth, he possessed the lovely placidity of mind proper to
old age; though he was full of ardour, his natural disposition was
inclined to forbearance; though learned, he was free from the conceit of
knowledge; though mighty and illustrious, he was void of pride.
4. As the extent[78] of his virtue was conspicuous in all regions and
his fame penetrated the three worlds, there was no room for the feeble
and trifling reputations of others; it seemed as if they did not venture
to show themselves.
[78] I suppose the reading of the MSS. d_ri_sh_t_aprayâmâsu to be
right.
5. He could not endure the proud prevalence of calamities and other
causes of sufferings among mankind. It was against these foes that he
waged war and fought in battle, shooting from his large bow of
compassion numberless arrows which had the form of gifts of charity.
So he was wont to fill day after day the mendicants who happened to come
to him with the utmost gladness by his bounties, given without
difficulty, surpassing the objects asked for, and the more lovely, as
they were bestowed with deference and kind words. But on the
knotdays[79], as he was distinguished by his strict observance of the
restrictions and the quiet of the sabbath, after bathing his head and
putting on a white linen dress, he mounted his excellent, well-trained,
swift, and vigorous elephant, who (by his colour and size) might be
compared to a peak of the Snow-mountain, whose face was adorned with the
tracks of the juice flowing in rutting-time, and on whose body
auspicious marks were found. Sitting, then, on the back of that
far-famed scent-elephant[80] and royal vehicle, he was in the habit of
making the round of his alms-halls, which he had established in all
parts of the town to be like refreshing wells for the mendicants. So
going about, he experienced an excessive gladness.
[79] Viz. the sabbath-days.
[80] Cp. stanza 6 of Story II.
6. No opulence, in truth, within doors procures to a charitable man such
rejoicing, as it produces when transferred to the mendicants.
Now his very great practice of charity being proclaimed everywhere by
the rejoiced mendicants, some neighbouring king who had heard of it,
considering that it would be possible to deceive the young prince by
means of his passion for almsgiving, directed some Brâhmans, his
emissaries, to rob him of that excellent elephant. Accordingly one day,
when Vi_s_vantara was inspecting his alms-halls, manifesting his
gladness of mind by the enhanced beauty of his countenance, the said
Brâhmans placed themselves in his way, uttering benedictions with their
uplifted and outstretched right hands. He stopped his excellent
elephant, and asked them respectfully the reason of their coming; they
had but to express their want, he said. The Brâhmans spoke:
7, 8. 'Both the excellent qualities of this elephant of thine, who has
so graceful a gait, and thy heroic love of charity make us like beggars.
Present us with this (white) elephant, who is like a peak of the
Kailâsa mountain, and thou wilt fill the world with astonishment.'
The Bodhisattva being thus addressed, was filled with sincere joy and
entered upon this reflection: 'Truly, after a long time I now see
mendicants requesting a grand boon. But, after all, what may be the want
of such a lord of elephants to these Brâhmans? No doubt, this must be a
miserable trick of some king, whose mind is troubled with covetousness,
jealousy, and hatred.
9. 'Yet that prince, who, not minding either his reputation or the
precepts of righteousness, is eager, as it were, to promote my good[81],
must not be saddened by disappointment.'
[81] Inasmuch as his covetousness affords to the Bodhisattva an
occasion of performing an extraordinary deed of charity. Compare a
similar argument in Story XXXIII, stanza 15.
Having thus considered, the Great-minded One alighted from the back of
that excellent elephant and stood before them with uplifted golden
pitcher; then he pronounced (the solemn formula) 'Accept.'
10. After which, though knowing that the science of politics follows the
path of Righteousness (dharma) only as far as it may agree with material
interest (artha), he gave away his foremost elephant. His attachment to
Righteousness did not allow him to be frightened by the lie of political
wisdom.
11. Having given away that lord of elephants, who, adorned with the
lovely golden lattice-seat on his back, resembled a massy cloud of
autumn, radiant with a flash of lightning[82], the royal prince obtained
the utmost delight--but the citizens were stricken with consternation,
for they were adherents of political wisdom.
[82] In the Pâli redaction which is the source of Spence Hardy's
narration of our tale, it is said that this white elephant had the
power of causing rain.
In fact, when the _S_ibis heard of the gift of that lord of elephants,
anger and wrath penetrated them, and the eldest of the Brâhmans, the
ministers, the warriors, and the chiefs of the townsmen, making hubbub
went into the presence of king Sa_mg_aya. Owing to their agitation,
resentment, and anger, they neglected the restraint imposed on them by
the respect due to their monarch, and spoke: 'Why do you overlook in
this manner, Your Majesty, the fortune of your kingdom being carried
off? Your Majesty ought not to overlook that in this way you are
fostering the misfortune of your realm.' When the king, alarmed, asked
them what they meant by this, they replied: 'Why, are you not aware of
what has happened, Your Majesty?
12, 13. 'That splendid animal, whose face, being fragrant with the scent
of the flowing juice, intoxicates crowds of humming bees hovering about,
and likewise impregnates the cherishing wind with its perfume, so as to
induce him to wipe off gladly and easily the smell caught from the fluid
of other haughty elephants; that war-elephant, whose brilliant vigour
subdued the strength and the power of your enemies, and abated their
pride even unto the motionlessness of sleep--see, that embodied victory
has been given away by Vi_s_vantara and is now being carried off abroad.
14. 'Kine, gold, clothes, eatables, such are the goods fit to give to
Brâhmans, but parting with our foremost elephant, the pledge of glorious
victory, is an excess of charity, and goes too far.
15. 'How should success and might ever join this prince who acts up to
this point contrary to the maxims of policy? In this matter forbearance
from your side is out of place, Your Majesty, lest he should before long
afford matter of rejoicing to your enemies.'
On hearing this, the king, who loved his son, was not very kindly
disposed towards them; but submitting to necessity, he told them
hastily, they were right; after which he tried to appease the _S_ibis.
'I know,' he said, 'that Vi_s_vantara indulges in his disproportionate
passion for charity so as to neglect for it the rules of political
wisdom, which behaviour is not suitable for a person appointed to the
royal charge. But as he has resigned his own elephant, as if it were
phlegm, who will bring back that animal? Nevertheless, I shall take such
measures that Vi_s_vantara will know a limit in his almsgiving. This may
suffice to appease your anger.'
The _S_ibis answered: 'No, Your Majesty, this will not do. Vi_s_vantara
is no person to be brought to reason in this matter by a simple
censure.'
Sa_mg_aya spoke: 'But what else can I do?
16. 'He is averse to sinful actions, only his attachment to virtuous
practices is turning into a kind of passion. Why, should you then deem
imprisonment or death inflicted on my own son to be the due requital for
that elephant?
'Therefore, desist from your wrath! Henceforward I will prevent
Vi_s_vantara from such actions.'
Notwithstanding this, the _S_ibis persisted in their anger and said:
17, 18. 'Who would be pleased, O king, with the pain of death, or
prison, or flogging pronounced upon your son? But being devoted to his
religious duties, Vi_s_vantara is not fit to be a bearer of the
troublesome burden of royalty, because of his tenderness of heart and
his compassion. Let the throne be occupied by such princes, as have
obtained renown for their martial qualities and are skilled in the art
of giving its due to each of the three members of the trivarga; but your
son, who in consequence of his love of Righteousness (dharma), does not
heed Policy (naya), is a proper person to dwell in a penance-grove.
19. 'Surely, if princes commit faults of bad policy, the results of
those faults fall on their subjects[83]. They are however bearable for
them, after all, as is taught by experience; not so for the kings
themselves, the very roots of whose power they undermine.
[83] This Indian parallel to the Horatian verse quidquid delirant
reges, plectuntur Achivi, runs thus in the original: phalanti
kâma_m_ vasudhâdipânâ_m_ durnîtidoshâs tadupâ_s_riteshu.
20. 'Why, then, here say much? Not capable of conniving at a state of
things which must lead to your ruin, the _S_ibis have taken this
resolution. The royal prince must withdraw to Mount Vaṅka, the residence
of the Siddhas; there he may exert his penance.'