our kindred in the death of both of us? And what profit mayst thou
explain to be in giving up thy life on an occurrence, when that profit
is as little to be seen as level and unlevel in the dark?'
Sumukha spoke:
33, 34. 'How, most excellent of birds, dost thou not perceive the profit
in following the path of Righteousness? Honouring the Law of
Righteousness in the right manner[155] produces the highest profit. For
this reason I, knowing the precepts of Righteousness and the profit
arising therefrom, also moved by attachment to thee, my liege, do not
cling to life.'
[155] Instead of upa_k_ita_h_ in the Sanskrit text, the Pâli
redaction has apa_k_ito, which no doubt is the true reading. I have
translated accordingly, comparing also stanza 36 tadar_k_itas tvayâ
dharma_h_.
The Bodhisattva spoke:
35, 36. 'Verily, this is the law for the virtuous, that a friend,
minding his duty, shall not abandon his friend in distress, even at the
cost of his life. Now, thou didst observe the Law of Righteousness, thou
didst show me thy devoted affection. Grant me then, I pray thee, this
last request. Fly away, I give thee leave.
37. 'Moreover, the affair having taken this turn, it is thy task,
wise-minded one, to fill up the gap caused to our friends by the loss of
me.'
38. While they were thus conversing, vying with each other in mutual
affection, lo, the Nishâda[156] appeared, rushing upon them like the God
of Death.
[156] The fowler belonged to that low class of people.
As soon as they became aware of his approach, the two excellent birds
became silent. Now, the Nishâda seeing that the tribe of swans had flown
away, was persuaded 'certainly, some one of them has been caught;' and
going round the different places, where he had laid down his snares,
discovered those two foremost swans. He was surprised at their beauty,
and thinking both of them to be insnared, shook the snares placed in
their neighbourhood. But when he perceived that one was caught and the
other, loose and free, was keeping him company, his astonishment
increased, and drawing near to Sumukha, he spoke to him:
39, 40. 'This bird, being caught in a strong snare, loses his freedom of
movement. For this reason he cannot mount to the sky, although I
approach. But thou who art not fastened, who art free and strong and
hast thy winged carriage at thy disposal, why dost thou not hastily fly
up to the sky at my arrival?'
On hearing this, Sumukha addressed him with human language in a voice
which distinctly articulated syllables and words, and by its
sonorousness manifested the firmness of mind of the speaker, being
employed to show his (virtuous) nature.
41, 42. 'How is it, thou askest me, that I, being able to go, do not go.
Why, the cause thereof is this. This bird here suffers the misfortune of
being insnared. Thou hast power over him, whose foot is entangled in
this strong snare, but he has power over me by still stronger fetters,
his virtues, by which he has fastened my heart.'
Upon this the Nishâda, affected with high admiration and almost in
ecstasy[157], once more asked Sumukha.
[157] Literally: on whose body the hairs stood up.
43. 'Being afraid of me, the other swans left him and flew up to the
sky. But thou dost not leave him. Say, what is this bird to thee?'
Sumukha spoke:
44. 'My king he is, my friend he is, whom I love no less than life, my
benefactor he is, and he is in distress. On this account I may never
desert him, not even in order to save my own life.'
And observing the feelings of growing tenderness and admiration which
appeared in the Nishâda, he continued:
45. 'Oh! If this our conversation might lead to a happy end, my friend!
If thou wert to obtain the glory of a virtuous action by setting us free
now!'
The Nishâda spoke:
46. 'I do not wish thee harm, and it is not thee I have caught. Why
then, go free and join thy relations who will be glad at the sight of
thee!'
Sumukha spoke:
47, 48. 'If thou dost not wish my sorrow, then thou must grant my
request. If thou art content with one, well, leave him and take me. Our
bodies have an equal size and compass, and our age is the same, I tell
thee. So, taking me as a ransom for him, thou wilt not lose thy profit.
49, 50. 'Why, sir, do consider it well. O that thou mayst be greedy to
possess me! Thou mayst tie me first, and afterwards release the king of
birds. Thus doing, thou wouldst enjoy the same amount of gain, thou
wouldst have granted my request, thou wouldst also cause gladness to the
tribe of swans and obtain their friendship, too.
51. 'Now then, gladden the host of swans by setting their lord at
liberty, that they may see him again in his resplendent beauty in the
clear sky, resembling the Moon released from the Lord of Daityas
(Râhu).'
The Nishâda, though accustomed to a cruel trade and hard-hearted by
practice, was much touched by these words of the bird uttered in a firm
yet soft tone and imposing by their import. For they magnified the
attachment to one's master without minding one's own life, and were a
strong manifestation of the virtue of gratitude. Overpowered by
admiration and respect, he folded his hands, and lifting them up to
Sumukha, said: 'Well said, well said, noble being.
52, 53. 'If met with among men or deities, such self-denial would pass
for a miracle, as is practised by thee claiming it thy duty to give up
thy life for the sake of thy master. I will pay thee my homage,
therefore, and set free thy king. Who, indeed, may be capable of doing
evil to him who is dearer to thee than life?'
With these words the Nishâda, without caring for the mandate of his
king, listening to the voice of his compassion, paid honour to the king
of swans, and released him from the snare. And Sumukha, the
commander-in-chief, greatly rejoiced at the rescue of his king, fixed a
glad and kind look on the Nishâda and spoke:
54. 'As thou hast rejoiced me now by the release of the king of swans, O
thou source of gladness to thy friends, mayst thou in the same way be
rejoiced with thy friends and kinsmen for many thousands of years!
55. 'Then, that thy labour may not be fruitless, well, take me and also
this king of swans, and carrying us on thy shoulder-pole, free and
unbound, show us to thy king in his zenana.
56. 'Beholding the king of swans with his minister, this ruler, no
doubt, will show thee his gladness by a gift of riches larger than that
thou didst dream of, a source to thee of great rejoicing.'
The Nishâda acceded to his request, thinking, the king must see at all
events this marvellous couple of swans, and placing them (in baskets) on
his pole unhurt and unbound, showed those excellent swans to the king.
57. 'Deign to see,' quoth he, 'the wonderful present I offer you, my
lord. Here is that famous king of swans, together with his
commander-in-chief!'
On beholding those two foremost of swans, who by the glittering
splendour of their lovely figures resembled two solid pieces of gold,
the king filled with amazement and exulting with gladness said to the
Nishâda:
58. 'How didst thou obtain possession of those two who remain in thy
hands, unhurt and unbound, though able to fly away from thee who art on
foot? Tell it me at length.'
Being thus addressed, the Nishâda bowing to the king, answered:
59-62. 'I had laid down many snares, O so cruel causes of pain, in pools
and ponds, the places of recreation of the birds. Then this foremost of
swans, moving unsuspectingly, owing to his trustfulness, got his foot
entangled in a hidden snare. The other, though free, was keeping him
company, and entreated me to take him in redemption for the life of his
king, uttering in a human voice articulate and sweet-sounding language.
His ardent request derived its power from his readiness to sacrifice his
own life.
63. 'So great was the effect of his soft words and his strong deeds in
behalf of his master, that I was converted to tenderness, and dismissed
his lord together with my own cruel temper.
64. 'After which, rejoiced at the release of the king of birds, he
returned many thanks and blessings to me, and instructed me to go up in
this manner to you, that my labour, so he said, should not have been a
burden by lack of reward.
65. 'And so it is out of gratitude for the deliverance of his king and
in my behalf, that this most righteous being, whosoever he may be, who
under the outward appearance of a bird roused in one moment tenderness
of mind in the heart of a person like me, has arrived of his own accord
together with his master at your zenana.'
The king was filled by these words with great joy and amazement. He
assigned to the king of swans a golden throne with a footstool, a seat
well becoming a king; for it had brilliant feet glittering with the
lustre of various jewels, was spread with a most costly and lovely
cover, and provided with a soft cushion on its back. To Sumukha he
offered a bamboo seat fit for a chief minister to sit upon. Then the
Bodhisattva, considering that it was now the proper time to make a
complimentary address, spoke to the king in a voice as soft as the sound
of anklets.
66. 'Thy body, adorned with lustre and loveliness, is in good health, I
hope, O health-deserving prince. And so, I hope, is also that other body
of thine which is made up of thy righteousness. Does it frequently emit,
so to speak, its breath of pious discourses and gifts?
67. 'Thou hast dedicated thyself, hast thou not? to the task of
protecting thy subjects, distributing reward or punishment in due time,
so as to make both thy illustrious glory and the people's affection,
together with their welfare, always increase?
68. 'Hast thou not the assistance of affectionate and honest ministers,
averse to fraud and skilled in the management of affairs, with whom to
consider the interest of thy subjects? Thy mind is not indifferent to
this important matter, I hope?
69. 'When the kings, thy vassals, after incurring abatement of their
splendour by thy policy and vigour, entreat thee to show them mercy,
thou wilt generously follow the impulse of pity, I hope, without,
however, indulging in trustfulness, which is nothing but the sleep of
carelessness?
70. 'Are thy actions, tending to secure the unobstructed pursuit of
dharma, artha, and kâma, not applauded by the virtuous, O hero among
men, and wide-spread in the world, so to say, by the effect of thy
renown? And thy enemies have but sighs to hurt them, I hope?'
In reply to these questions the king, manifesting by his gladness the
placidity of his senses[158], spoke to him:
[158] The placidity of his senses is indicative of his having
subdued his evil passions, so that he could give a satisfactory
account of his royal occupations. In the Pâli redactions of our
story, each question is immediately followed by its answer, which
is affirmative, of course, and the wording of which exactly
corresponds to the question.
71. 'Now my welfare is assured in every respect, O swan, for I have
obtained the long wished-for happiness of meeting with your holy
persons.
72, 73. 'This man, having captured thee in the snare, did not hurt thee,
I hope, in the exuberance of his joy with his pain-inflicting stick? So
it happens, in fact, when there arises calamity to birds, that the mind
of those knaves, soiled by exulting joy, impels them to sinful actions.'
The Bodhisattva spoke:
74-77. 'I did not suffer, great king, while in that most distressing
condition, nor did this man behave towards me at all like an enemy. When
he perceived Sumukha staying there, though uncaught, out of love for me,
as if he, too, had been caught, he addressed him with great kindness,
prompted by curiosity and astonishment. Afterwards, having been
propitiated by the gentle words of Sumukha, he released me from the
snare, and setting me free, showed respect and honour to me. It is for
this reason that Sumukha, wishing this man's good, told him to bring us
hither. May then our arrival cause happiness also to him!'
The king said:
78, 79. 'Having eagerly longed for your arrival, I bid welcome here to
both of you. The sight of you is a feast to my eyes and causes me
extreme gladness. As to that Nishâda, I will bestow a rich gift upon him
presently. Having shown kindness to both of you, he deserves a high
reward.'
Then the king honoured the Nishâda by a munificent gift of great wealth.
After which, he again addressed the king of swans:
80. 'Ye have come here to this residence, which is yours, indeed. Pray,
set aside, then, cramping reserve with respect to me, and make known in
what way and how I may serve your wants. For my riches are at your
service.
81. 'A friend expressing his wants in frank speech, causes a greater
satisfaction to a wealthy man, than he could obtain from his riches. For
this reason, unreservedness among friends is a great benefit.'
Then, being also very curious to converse with Sumukha, the king casting
his admiring looks on him, addressed him thus:
82. 'Surely, new acquaintances are not bold enough to speak frankly to
the newly acquired friend, in whose mind they have not yet got footing.
Still, they will use at least kind language, adorned by courteous terms.
83. 'It is for this reason that I beg also Thy Honour to favour me with
thy conversation. So thou wouldst realise my desire of acquiring thy
friendship and increase the gladness of my heart.'
On these words, Sumukha, the commander-in-chief of swans, bowing
respectfully to the king, spoke:
84. 'A conversation with thee who art great Indra's equal, is a kind of
festival. Who, therefore, would not feel that this token of thy
friendly disposition surpassed his wishes?
85, 86. 'But would it not have been an unbecoming act of insolence for
an attendant to join in the conversation of the two monarchs, of men and
of birds, while they were exchanging lovely words of friendship? No, a
well-educated person does not act in that way. How, then, could I,
knowing this, follow that way? On this account, great prince, I was
silent, and if I need thy pardon, I deserve it.'
In reply to these words the king, expressing by his countenance his
gladness and admiration, eulogised Sumukha.
87. 'Justly the world takes delight in hearing the fame of thy virtues.
Justly the king of swans made thee his friend. Such modesty and
accomplished demeanour is displayed by none but those who have subdued
their inner self.
88. 'Therefore I sincerely trust that these friendly relations, now
commenced between us, will never be broken off. The meeting of pious
persons, indeed, produces friendship.'
Then the Bodhisattva, understanding that the king was eagerly desirous
of their friendship and inclined to show them his affection, addressed
him in terms of praise:
89. 'Following the impulse of thy generous nature, thou hast acted
towards us as one should act to one's best friend, although our
acquaintance has only been made just now.
90. 'Whose heart, then, would not be won, illustrious prince, by such
honourable treatment as thou hast shown us?
91. 'Whatever profit thou expectest from relations with me, O lord, or
however important thou mayst deem them, it is a matter of fact that thou
hast displayed thy hospitable disposition by practising hospitality, O
thou lover of virtues!
92. 'But this is no wonder in a self-subdued prince such as thou, who
bearest thy royal duties for the interest of thy subjects, intent on
penance and profound contemplation, like a Muni. Thou, in truth, hadst
but to follow the inclination of thy excellent nature to become a
storehouse of virtues.
93. 'It is virtues that procure to their possessor the satisfaction of
such praise, as I did celebrate of thee. They afford happiness, but in
the strongholds of vice there dwells no bliss. What conscious being,
then, knowing this to be the constant law as to virtue and vice, would
resort to the wrong way which diverges from his good?
94. 'Not by military prowess nor by the strength of his treasury nor by
a successful policy will a prince reach that high rank, which he may
obtain even without exertion and expense, if he but follow the right
path which consists in the cultivation of virtues.
95. 'Virtues are visited even by such bliss, as attends the Lord of the
Devas; the virtuous alone attain humility; virtues alone are the sources
of glory; it is on them that the magnificence of sovereignty rests.
96. 'Virtues alone, possessing greater loveliness than moonshine, are
able to appease enemies, be their mind never so ferocious by indulgence
in jealous anger and pride, be their selfishness never so deep-rooted by
a long continuance of hatred.
97. 'For this reason, O sovereign, whose rule earth obeys with its proud
kings who bow to thy lustre, foster the love of virtues in thy people,
setting them an example by the undiminished splendour of thy modesty and
the rest of thy virtues.
98. 'The good of his subjects is the first care of a king, and the way
leading to it tends to his bliss both (in this world and in the
next)[159]. And this end will be attained, if the king loves
righteousness; for people like to follow the conduct of their
ruler[160].
[159] Or perhaps: tends to the happiness of both (his subjects and
himself).
[160] Cp. Story XIII, stanzas 38, 39.
99. 'Mayst thou, then, rule thy land with righteousness, and may the
Lord of the Celestials have thee in his guard! But though thy presence
purifies those who rest on thee, yet must I leave thee now. The sorrow
of my fellow-swans draws me to them, so to speak.'
The king and all those present approved of the words spoken by the
Bodhisattva. Then he dismissed both excellent swans in the most
honourable and kind terms.
The Bodhisattva mounted upward to the sky, which, adorned by the serene
beauty of autumn, was as dark-blue as a spotless sword-blade, and
followed by Sumukha, his commander-in-chief, as by his reflected image,
joined his tribe of swans. And those, by the very sight of him, were
filled with the utmost gladness.
100. And after some time that swan, a passionate lover as he was of
compassion for his neighbour, came back to the king with his swans, and
discoursed to him on the Law of Righteousness. And the king with
respectfully bowed head in return honoured him.
* * * * *
In this way, then, the virtuous, even when in distress, behave in such
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 story is also to be adduced, when praising pious
language: 'In this manner a pious language conduces to the good of
both[161].' Likewise, when treating of pious friends: 'In this manner
they who possess a pious friend will be successful even in dangerous
circumstances.' Also to exemplify the fact of the presbyter Ânanda
having been a companion (to the Lord) still in previous births: 'So this
presbyter sharing the vicissitudes of the Bodhisattva, cherished
affection and veneration (for the Lord) for a long, long time.']
[161] Viz. the speaker and the listener.
This much-renowned tale of the two fabulous swans is thrice told in
the collection of Pâli _G_âtakas, edited by Fausböll: No. 502
Ha_m_sa_g_âtakam, No. 533 _K_ullaha_m_sa_g_ât., and No. 534
Mahâha_m_sa_g_ât. Of them No. 502 is almost an abridgement of No.
534. These two show another redaction of the tale than that which
is contained in No. 533. Our author used some recension closely
related to the redaction of No. 533; some of his stanzas are almost
identical with the Pâli gâthâs.
From a note in Tawney's translation of the Kathâsaritsâgara (II, p.
506) I learn that Râ_g_endralâla Mitra found the story of the
golden swans in the Bodhisattva Avadâna, one of the Hodgson MSS. It
is probable that the work quoted is the Bodhisattvâvadânakalpalatâ,
which is being edited by Sara_k_ _K_andra Dâs, in the Bibliotheca
Indica. But as the story in question has not yet been published and
the list of contents in the preface of that work is here of no
help, I could not find out in which pallava it is told.
Moreover compare Kathâsaritsâgara 3, 26-35 and 114, 17 foll. The
self-denial of the commander-in-chief has its counterpart in the
behaviour of the sârasa bird in the main story of the third book of
the Hitopadesa.
XXIII. THE STORY OF MAHÂBODHI.
(Cp. the Pâli _G_âtaka, No. 528, Fausb. V, 227-246.)
The compassion of the virtuous for those who once were their
benefactors, does not diminish even by injuries done to them. Such is
their gratitude, and to this extent have they imbibed the virtue of
forbearance. This will be taught as follows.
In the time when the Lord was a Bodhisattva, he was a wandering ascetic,
it is said, named Mahâbodhi[162]. When still a householder, he had made
a regular and thorough study of such branches of learning as are
esteemed in the world, and being curious of fine arts, had also
acquainted himself with them. Afterwards, having renounced the world, as
he was exerting himself for the benefit of the world, he directed his
mind more earnestly to the study of the law-books, and obtained the
mastership in that science. Thanks to his possession of a store of
merit, the loftiness of his wisdom, his knowledge of the world, and his
superior skill in the art of conversing with men, it happened that to
whatever country he went, his company was sought for, and his person
cherished by the learned as well as by such princes as patronized the
learned, by Brâhmans living in the world as well as by other ascetics.
[162] This name means '(possessing) great wisdom.'
1. Virtues acquire splendour by their appearing on the ground of
meritorious actions[163], but it is by the gracefulness of their
practice, that they will gain the affection of men and partake of the
most distinguished worship even from the side of one's enemies, obliged
to do so by regard for their own reputation.
[163] Our author never forgets to point out the importance of the
possession of much pu_n_ya, cp. Story XIV, p. 133, and Story XV, p.
136.
Now that Great-minded One, wandering about with the object of doing good
to men, in villages, towns, markets, countries, kingdoms, royal
residences, reached the realm of a king who, having heard of the
splendour of his many virtues, was rejoiced at the report of his
arrival. Having been informed of it long before, he had a dwelling-place
built for him in a lovely spot in his own pleasure-gardens. At his
arrival, he made him enter his kingdom in the most honourable manner,
going to meet him and showing him other tokens of esteem. He attended on
him and listened to his teaching, as a pupil observes his spiritual
teacher.
2. To a lover of virtues, the arrival of a virtuous guest, coming
confidingly to his wealth-abounding home, is a kind of feast[164].
[164] Cp. Story VI, stanza 30.
And the Bodhisattva for his part favoured him with daily discourses on
religious subjects, delightful to both the ears and the heart, by which
he gradually prepared him to walk on the road to salvation.
3. Those who love the Law desire to give religious instruction even to
such people as have not shown them their attachment, they will do so out
of compassion for their neighbour. How should they not teach him who,
like a pure vessel, is eager to accept their instruction and to manifest
his love?
But the ministers of that king, though receiving the honour due to their
learning, and his counsellors, though also treated with respect, could
not bear the constantly increasing honour paid to the magnificence of
the Bodhisattva's virtues. Jealousy had tainted their minds.
4. The glory and renown of a man who shows his ability to fascinate
mankind by the superiority of his virtues, suffices to kindle the fire
of envious feeling in those who are honoured only on account of their
professional skill.