possess penance-power,' and despising the Great Being, was no longer
afraid of injuring him. Obeying his passion, he ordered his attendants
who were in charge of his zenana: 'Go and fetch this female ascetic into
my zenana.'On hearing this order, she, like a deer assailed by a
ferocious animal, showed her fear, alarm, and dismay by her (changed)
countenance, her eyes filled with tears, and overpowered by her grief,
she lamented in a faltering voice somewhat in this manner:
12. 'To mankind, overcome by sufferings, the king is the best refuge, it
is said, like a father. But whose help can be implored by him, to whom
the king himself acts as an evildoer?
13. 'Alas! The guardians of the world-quarters (lokapâlâs) have been
dismissed from their office, or they do not exist at all, or they are
dead, since they make no effort to protect the oppressed. Dharma himself
is but a mere sound, I suppose.
14. 'But why do I reproach the Celestials, while my lord himself is thus
keeping silence, undisturbed by my fate? Are you not bound to protect
even a stranger who is ill-treated by wicked people?
15. 'By the thunderbolt of his curse he might change a mountain into
dust, if he were to pronounce the word "perish," and still, he does not
break silence, whilst his wife is thus injured! And I must live to see
this, wretched woman that I am!
16. 'Or am I a bad person, scarcely deserving pity after coming into
this distress? But ascetics ought to behave with compassion towards any
one in distress. Is not this their proper line of conduct?
17. 'I am afraid you bear in mind even now my refusal to leave you, when
you ordered me to turn back. Alas! Is then this catastrophe the
happiness I longed for through the fulfilment of my own wish though
contrary to yours?'
While she thus lamented--and what else could she do, that female
ascetic, but cry and wail and weep in piteous accents?--the royal
attendants, obeying the orders of the king, placed her on a chariot,
and before the very eyes of the Great Being carried her off to the
zenana. The Bodhisattva, however, had repressed his powerful anger by
the power of his tranquillity, and was sewing his rags just as before
without the slightest perturbation, as calm and serene as ever. To him
the king spoke:
18. 'Threatening words of indignation and anger you uttered in a loud
and strength-betraying voice, but now, on seeing that beauty ravished
before your eyes, you keep quiet and are cast down because you have no
power.
19. 'Why, show your wrath, either by the strength of your arm or by the
splendid power you have accumulated as the result of your penance. He
who, not knowing the compass of his own faculties, takes an engagement
he cannot keep, such a one loses his splendour, you know.'
The Bodhisattva replied: 'Know that I did keep my engagement, Your
Majesty.
20. 'He who was ready in that case against me
To act and struggled--I did not release him,
But kept him down, made him by force be quiet,
So you must own that I made true my promise.'
That excessive firmness of mind of the Bodhisattva, proved by his
tranquillity, did not fail to inspire the king with respect for the
virtues of the ascetic. And he began to reflect: 'This Brâhman must have
hinted at something else, speaking thus, and I, not understanding his
mind, committed a rash action.' This reflection arising within him,
induced him to ask the Bodhisattva:
21. 'Who was that other who acted against you and was not released by
you, however much he struggled, no more than rising dust is by a
rain-cloud? Whom did you quiet then?'
The Bodhisattva answered: 'Hearken, great prince.
22. 'He, whose forthcoming robs the insight and without whose appearance
a man sees clearly, rose within me, but I repressed him; Anger is the
name of that being, disastrous to his fosterer.
23. 'He, at whose appearance the foes of mankind rejoice, rose within
me, but I repressed him, that Anger who would have caused gladness to my
enemies.
24. 'Him who, when bursting forth, induces man to nothing good and
blinds the eye of the mind, him I did subdue, O king; Anger is his name.
25. 'Yea, I have destroyed that hideous-looking ferocious monster rising
up within me, that anger, which becomes to him whom it has subdued the
cause of leaving his good and losing even the profit obtained before.
26. 'As fire, by the process of attrition, arises from a piece of wood
to the destruction of that very log, in the same way wrath, breaking out
by the false conceptions it produces in the mind of a man, tends to his
ruin.
27. 'He who is not able to appease the heart-burning fever of anger,
when fire-like it bursts forth with fierceness, such a man is little
esteemed; his reputation fades away, just as moonshine, that friend of
the waterlilies, fades in the blush of dawn.
28. 'But he who, not heeding insults from the side of other people,
considers anger as his real enemy, the reputation of such a man shines
with brightness, like the auspicious lustre which streams down the disc
of the crescent.
'Further, anger is also attended by other noxious qualities of
importance.
29. 'An angry man, though resplendent with ornaments, looks ugly; the
fire of wrath has taken away the splendour of his beauty. And lying on a
precious couch, he does not rest at his ease, his heart being wounded by
the arrow of anger.
30. 'Bewildered by wrath, a man forgets to keep the side by which to
reach the happiness suitable for himself, and runs off on the wrong
road, so that he forfeits the happiness consisting in a good
reputation, as the moon is deprived of its lustre in the dark part of
its menstrual course.
31. 'By wrath he throws himself headlong into his ruin, in spite of the
efforts of his friends to restrain him. As a rule he gets into a stupid
rage of hatred, and the power of his mind being impaired, he is unable
to distinguish between what is good for him and what is bad.
32. 'Carried away by his anger, he will commit sinful actions to be
repented of with many misfortunes for centuries. Can enemies, whose
wrath has been provoked by severe injuries, do anything worse?
33. 'Anger is our adversary within us, this I know. Who may bear the
free course of its insolence?
34. 'For this reason I did not release that anger, although it was
struggling within me. Who, indeed, may suffer himself to overlook an
enemy able to do such mischief?'
These heart-moving words and the marvellous forbearance he had proved by
them to possess, softened and converted the mind of that king who spoke:
35. 'Worthy, indeed, of your tranquillity of mind are these words you
have spoken!... But, why use many words? I was deceived because I did
not understand you.'
After thus praising the Bodhisattva, he went near to him and throwing
himself at his feet, confessed his sin. And he dismissed also that
female ascetic, after obtaining her pardon, and offered himself to the
disposal of the Bodhisattva as his attendant.
* * * * *
In this manner a man by keeping down his anger appeases his enemies, but
doing otherwise he will inflame them. Thus considering, one ought to
strive after the suppression of anger. [This story is also to be told in
connection with such sayings as praise the precept of forbearance, viz.
'in this manner unfriendly feelings are set at rest by friendliness, and
by self-restraint hatred is not allowed to grow,' and 'in this manner he
who banishes anger acts to the benefit of both.' Likewise when
expounding the sinfulness of anger, and treating of the high-mindedness
of the Tathâgata.]
XXII. THE STORY OF THE HOLY SWANS.
(Comp. Pâli _G_âtaka, No. 533, Fausb. V, 337-354.)
The virtuous, even when in distress, behave in such a manner as cannot
be imitated by the impious; how much less are the latter able to follow
up the conduct of the virtuous, when favoured by fortune! This will be
taught as follows.
One time, it is told, the Bodhisattva was a king of swans. He was the
chief of a large tribe of swans, numbering many hundred thousands, who
lived in Lake Mânasa. His name was Dh_ri_tarâsh_t_ra. The commander of
his army, who was called Sumukha[153], was skilled in the management of
affairs, knowing the right and the wrong policy very well; his keen
intellect encompassed the objects and events over a large extent of
space and time; born of an illustrious family, he embellished the
nobility of his extraction by his talent, his courtesy, his modesty; he
was endowed with the virtues of constancy, honesty, courage, and
distinguished by the purity of his conduct, mode of life, and behaviour;
moreover he was capable of enduring fatigue, vigilant and clever in
military marches as well as in battles, and bore a great affection to
his master. In consequence of their mutual love the grandeur of their
qualities shone the more; and as they were in the habit of instructing
that flock of swans, as a teacher and his foremost disciple would
instruct all his other pupils, or a father with his eldest son his other
sons, inculcating upon their mind a peaceable behaviour towards others,
and such other matters as lead to the benefit of the creatures, they
offered a spectacle for the great admiration of the Devas, Snakes,
Yakshas, Vidyâdharas, and holy ascetics who witnessed them.
[153] The original text has here this interpolation, 'who was the
presbyter Ânanda at that time,' of course bracketed by the editor.
Cp. the note on p. 164.
1. As of a bird in the sky both wings are incessantly occupied in
holding up his body, so these two knew no other business than that of
supporting the body of Salvation for their flock of swans.
Now that tribe of swans, being thus favoured by them, attained a state
of great plenty, in the same way as mankind by the extension of
righteousness and material prosperity. Consequently that lake bore the
utmost beauty.
2, 3. Adorned by that tribe of swans, who by their sound would call to
mind the soft and lovely noise of the anklets of women, that lake was
splendid. When in a mass, the swans resembled a moving grove of lotuses.
When dispersed or divided into separate groups of unequal size, they
made the lake surpass even the beauty of a sky embellished with
scattered banks of clouds.
Enchanted with that exceeding splendour, which was the effect of the
virtue of that lord of swans intent on the good of all creatures, and of
Sumukha, his commander-in-chief, crowds of Siddhas, _Ri_shis,
Vidyâdharas, and deities often and in many places delighted in
conversing on the glory of those two.
4. 'Their magnificent figures resemble pure gold, their voices utter
articulate speech, righteousness is the rule of their modest behaviour
and their policy. Whosoever they may be, they bear but the shape of
swans.'
5. The fame of those two, spreading through the world by the report of
those superhuman beings who, free from jealousy, celebrated their
virtues, found a general belief to such an extent, that it became a
topic of conversation in the councils of kings, where the account of
their glory circulated like a present.
Now in that time one Brahmadatta[154] was king in Benares. Having often
heard in his council his trustworthy officials and the foremost among
the Brâhmans highly extol the extraordinary qualities of that lord of
swans and of his commander-in-chief, he became more and more affected
with curiosity to see them. So he said to his ministers, who were very
clever, having studied many branches of science: 'Well, sirs, set to
work the cleverness of your minds, and try to devise some means by which
I might obtain at least the sight of those two excellent swans.' Then
those wise ministers let their thoughts range over the road of political
wisdom, and (having discovered by thinking the means wanted) said to the
king:
[154] Brahmadatta, the king of Benares, is the fabulous prince,
during whose reign a great number of the stories of the Pâli
_G_âtaka-book take place.
6. 'The prospect of happiness allures the creatures to withdraw from any
place, Your Majesty. For this reason the rumour of the existence of some
extremely good qualities conducive to their happiness may bring them
hither.
'Therefore, let Your Majesty deign to order a beautiful lake, of the
same kind as that where those lovely-shaped swans are reported to live,
but still surpassing it in brilliancy, to be constructed here in one of
your forests; which being done, you must make known by proclamation, to
be repeated every day, that you grant safety to all birds. Perhaps the
rumour of the surpassing excellence of this lake, conducive to their
happiness, may excite their curiosity and draw them hither. Do but
consider, Your Majesty.
7. 'As a rule happiness once obtained loses its charm, and ceases to be
taken into account; but such happiness as rests upon hearsay seems
lovely, and fascinates the mind, because it is remote from the eyes.'
The king accepted their proposal, and had a great lake, which by the
splendour of its magnificence rivalled with Lake Mânasa, constructed in
a short time in a place not too near the park which skirted his capital.
It was a most charming basin of pure water, and very rich in
water-plants, embracing various kinds of lotuses and waterlilies: padma,
utpala, kumuda, pu_nd_arîka, saugandhika, tâmarasa, kahlâra.
8. Flowery trees, bright with their quivering twigs, surrounded its
shore, as if they had taken possession of that place in order to
contemplate that lake.
9. Swarms of bees, as if attracted by its laughing lotuses, which were
rocking on its gently trembling waves, roamed hovering over its surface.
10, 11. Here its beauty was enhanced by its various waterlilies,
sleepless through the gentle touch of the moonbeams, which made them
resemble patches of moonshine piercing through the foliage. There the
pollen of lotuses and waterlilies, conveyed by the finger-like waves,
would ornament its shore as if with gold wires.
12. In many other places, where it was covered with the lovely petals
and filaments of lotuses and waterlilies, it showed a wide-spread
splendour, as if it bore a gift of homage.
13. Another beauty was due to the limpidity and calmness of its water,
which was so transparent as to show the sharp contours and the fair hues
of its crowds of fishes, no less conspicuous while swimming beneath its
surface than they would have been, if moving in the sky.
14. Near such places, where the elephants, dipping their trunks in it,
blew forth cascades of spray glittering like a string of loosened
pearls, it seemed as if the lake carried waves ground to dust after
being driven upon rocks and scattered in the air.
15. Here and there it was perfumed, so to speak, with the fragrances
emanating from the ointments used by bathing Vidyâdhara women, from the
streams of juice of elephants in rut and from the dust of its (own)
flowers.
16. Being so brilliant, that lake was like a general mirror for the
stars, the wives of the Moon-god. Gay birds abounded, and their warbling
resounded in it.
Such, then, was the lake he had ordered to be constructed, and which he
gave to the whole nation of birds to have the unobstructed use and
enjoyment of it. Accordingly, in order to inspire all birds with
confidence, he ordered a proclamation, by which he granted them
security, to be repeated day after day. It ran in these terms:
17. 'The king is glad to give this lake, inclusive of the groups of
lotuses and waterlilies covering its waters, to the birds, and grants
safety to them.'
One time, when autumn having drawn away the dark curtain of clouds,
dispensed its beautiful gifts, enlarging the horizon clear and pure, the
lakes were lovely to behold, with their limpid water and with the full
brilliancy of their clusters of lotuses disclosed. It was the season
when the Moon, with increased power of rays, as it were, reaches the
highest pitch of loveliness and youthfulness, when Earth, adorned with
the harvest-bliss of manifold crops, offers a fair aspect, and when the
younger among the swans begin to show themselves. Now, a couple of
swans, who belonged to that very tribe of the Bodhisattva, flew up from
Lake Mânasa, and passing over different regions overspread with autumn's
mildness, at last came to the realm of that king. And there they saw
that lake and the wonderful beauty caused by its flowers; for its
lotuses, when expanded, made it glow as with flames, and its
waterlilies, when unclosed, gave it a laughing aspect. They heard the
echoes of the confused sounds of crowds of birds and the humming of the
bees who were busily roaming over its flowers. They smelt the scent of
the dust of its lotuses and waterlilies scattered about by the gentle,
cool, and soft breezes, which seemed to have the task of gliding over
the wreaths of its waves. Though accustomed to Lake Mânasa, those two
swans were touched by the surpassing loveliness and splendour of that
other lake; and this thought entered their mind: 'Oh! our whole tribe
must come here!'
18. Generally people, obtaining some pleasure within the reach of
everybody, will in the first place remember their friends, owing to the
suggestion of their love.
That couple remained there, diverting themselves as they best liked,
till the next rainy season. At the commencement of that period, when
masses of clouds like hosts of the Daityas advance causing darkness, yet
not too thick and interrupted by flashes of lightning glittering like
brandished weapons; when the gay troops of peacocks perform their dances
and display the beauty of their wide-opened feather-tails, while
uttering their loud and continual cries, as if they exulted at the
triumph of the clouds, and also the smaller birds have become
loquacious; when brisk winds blow, fragrant with the flower-dust of
forest trees: the sâl, the kadamba, the ar_g_una, and the ketaka, and
produce a welcome coolness, as if they were the breath of the forest;
when flocks of young cranes, showing themselves in the sky, contrast
with the dark background of the clouds, so as to resemble their rows of
teeth, so to speak; when the tribes of swans are anxious to leave, and
give vent to their longing by soft and gentle cries--on that opportunity
our couple of swans returned to their Lake Mânasa. And paying their
respects to their lord, they told him, first of the regions they had
visited, then gave him an account of the surpassing advantages of that
lake (whence they had just returned). 'Your Majesty, south of Mount
Himavat,' they said, 'there lives at Benares a king of men, named
Brahmadatta, who has delivered to the birds a large lake of marvellous
beauty, possessing delights of indescribable loveliness. All birds may
enjoy it at their free will and wish, and safety is warranted to them by
a royal decree which is made known every day by proclamation. The birds
divert themselves there as unrestrained and fearless as if they stayed
in their homes. When the rains are over, Your Majesty ought to go
there.' On hearing this, the whole tribe of swans were affected with a
strong desire to see that lake. The Bodhisattva, then, fixing his eyes
with an inquisitive expression upon the face of Sumukha, his
commander-in-chief, said: 'What do you think about this?' Sumukha, after
bowing his head, answered: 'I deem it unfit for Your Majesty to go
there. Why? Those delights of charming loveliness are, after all, but a
kind of allurement, and here we are in want of nothing. Generally
speaking, the hearts of men are false, their tender compassion is
deceitful, and under the guise of delusive sweet words and kind
attentions they conceal a cruel and wicked nature. Will Your Highness
deign to consider this.
19. 'Quadrupeds and birds are wont to express their true feelings by the
import of their cries. But men are the only animals skilled in producing
sound meaning the contrary of their intentions.
20. 'Their language, of course, is sweet, well-intentioned, and
wholesome. Merchants also make expenses in the hope of obtaining gain.
21. 'Therefore, Your Majesty, it is unfit at any time to put confidence
(in them) because of something as trifling (as their words). A line of
conduct which is dangerous and wrong, cannot be but unsuccessful, even
if followed in pursuit of some object.
'Should, however, the excursion to that lake be indispensable, it is not
suitable for us to stay there for a long time, or to make up our minds
to resolve to take up our residence there; we have only to go and, after
enjoying its magnificent beauties, return shortly. Such is my advice.'
Now, as the tribe of swans, whose curiosity to see the Benares lake was
ever increasing, did not cease to request the Bodhisattva again and
again to set out for that place, once on a bright autumn night, adorned
with the pure lustre of the moon, the asterisms, and the stars, he
complied with their wishes. And, accompanied by Sumukha and a numerous
crowd of swans, he set out in that direction, resembling the Moon-god
with his attendant band of (white) autumn clouds.
22. As soon as they beheld the charming splendour of that lake, surprise
mingled with gladness overwhelmed their minds. When they entered it,
they added to it no less brilliancy by their gay shapes and the lovely
groups they formed, taking possession of it.
23. Owing to the manifold varieties of its sites, by which it surpassed
Lake Mânasa, they were delighted, and in time their attachment to the
new place of abode effaced Mânasa from their hearts.
They heard the proclamation of safety, perceived the freedom of movement
of the birds residing there, and were gladdened by the display of the
beauty of the lake. Their delight rose to the highest degree when they
wandered over its waters, enjoying the pleasure of one who makes an
excursion in a park.
Now the guardians of that lake reported the arrival of those swans to
the king, saying: 'Your Majesty, two excellent swans, who bear the very
same shape and are distinguished by the very same qualities as those
famous ones are said to possess, have arrived at Your Majesty's lake, as
if to enhance its beauty. Their beautiful wings shine like gold, their
beaks and feet have a lustre which even surpasses that of gold, their
size exceeds the average, and they have well-shaped bodies. A retinue of
many hundred thousands of swans have come with them.' Having been thus
informed, the king selected among his fowlers one who was renowned and
recognised for his skill in the art of bird-catching, and committed to
him the honourable charge of catching them. The fowler promised to do
so, and having carefully watched the places which those two swans were
in the habit of frequenting and haunting, laid down on different spots
strong snares well concealed. Now, while the swans were wandering far
and wide over the lake, with minds cheerful and rejoiced and without
suspecting any mischief, trusting the grant of safety, their lord got
one foot entangled in a snare.
24. Trustfulness, indeed, is pernicious. Aroused by the subtle
contrivances of those who inspire confidence, it first obliterates the
suspicion of danger, then displays carelessness and want of policy.
Then the Bodhisattva, lest a similar misfortune should befall also
anybody else of his tribe, announced by a special cry the dangerousness
of the lake. Upon which, the swans, alarmed at the capture of their
lord, flew up to the sky, uttering confused and dissonant cries of
fear, without regarding each other, like soldiers whose chief warrior
has been killed. Yet Sumukha, the commander-in-chief, did not withdraw
from the side of the lord of swans.
25. A heart bound by affection does not mind imminent peril. Worse than
death to such a one is the sorrow which the miserable distress of a
friend inflicts on it.
To him the Bodhisattva said:
26. 'Go, Sumukha, go; it is not wise to linger here. What opportunity
couldst thou have of helping me who am in this state?'
Sumukha spoke:
27. 'No final death can I incur, if I stay here, nor shall I, if I go,
be freed from old age and death. I always attended on thee in thy
prosperity. How, master, should I be capable of leaving thee in thy
calamity?
28. 'If I were to leave thee, prince of birds, on account of such a
trifle as the thread of my own life, where could I find a shield against
the rain-shower of blame?
29. 'It is not right, my liege, that I should leave thee in thy
distress. Whatever fate may be thine, I am pleased with it, O lord of
birds.'
The Bodhisattva spoke:
30. 'What other may be the fate of an insnared bird than the kitchen?
How can that prospect please thee who art in the free possession of thy
mind and thy limbs?