of a teacher, whereby we will secure also our own welfare.
45. 'After surmounting our adversity, it will be the fit time to worship
him either conjointly or severally, and to perform for this excellent
elephant the whole of the funeral rites due to a deceased kinsman.'
Accordingly those men, keeping in mind that that chief of elephants had
taken his determination with the object of rescuing them from the
wilderness, obeyed his words. They took their provisions from the body
of the Great Being, and filled his bowels with water, using them as
water-bags. Then following the direction he had pointed out to them,
they safely crossed that wilderness.
* * * * *
In this manner the righteous highly esteem even pain, as if it were
gain, if they may cause by it the happiness of others. [So is to be said
when praising the righteous. Likewise, when discoursing on the Tathâgata
or on the subject of listening with attention to the preaching of the
Law. When treating of how to acquire an auspicious nature, this is to be
said: 'In this manner an auspicious nature obtained by exercise (of
virtues) comes back in new existences.' This story may also be told,
when demonstrating the virtue consisting in habitual charity. 'So the
habit of abandoning material objects makes it easy to give up even
self-love.' And on the words spoken by the Lord at the time of His
Complete Nirvâ_n_a, when He was attended with celestial flowers and
celestial music: 'Something like this, in truth, is not the right
manner, Ânanda, to gratify the Tathâgata,' this story may serve as the
comment, by taking it for example: 'In this manner worship consists in
fulfilling the design (of the person honoured), not in offerings of
perfumes, garlands, and the like.']
In the Avadânakalpalatâ this tale occurs in pallava 96, 9-15, where
the Lord tells it succinctly. The elephant is called Bhadra
(friendly; 'auspicious') there. Cp. supra, stanzas 39, 40, where
his atibhadratâ, respecting bhadratâ, is praised. Concerning the
Bhadra-elephants cp. Kielhorn, Indian Antiquary, 1890, p. 60.
XXXI. THE STORY OF SUTASOMA.
(Cp. the Pâli _G_âtaka, No. 537, Fausb. V, 456-511, and _K_ariyâpi_t_aka
III, 12[218].)
[218] Compare Professor Kern's interesting paper on the
Old-Javanese poem Sutasoma in the Verslagen en Mededeelingen der
Kon. Akademie van Wetenschappen afd. Letterkunde, 3^{de} Reeks, dl.
V. pp. 8-43, especially note on p. 21. This Javanese poem, composed
by Tantular, a manuscript of which belongs to the Leiden University
Library, is based on some unknown work named Bauddhakâvya, not
mentioned in Bunyiu Nanjio's Catalogue.
Meeting with a virtuous person, in whatever way it may have been
occasioned, promotes salvation. Thus considering, he who longs for
salvation must strive after intercourse with virtuous persons. This will
be taught as follows.
In the time when our Lord was a Bodhisattva, he happened to be born, it
is said, in the illustrious royal family of the Kauravas, that dynasty
wide-famed for its glory, who owing to their intentness on possessing
virtues, possessed the deep-rooted affection of their subjects, and the
splendour of whose power had put their proud neighbours to vassalage.
His father gave him the name of Sutasoma, for he looked as lovely as
Soma (the Moon-god), his face being irradiated by the nimbus of his
hundreds of virtues. Like the moon in the bright half of the month, his
loveliness and grace increased every day. Having in course of time
attained skill in the Vedas with their Aṅgas and in the Upavedas, and
having been also initiated in the worldly arts and sciences (kalâs),
including the additional ones (uttarakalâs), he became an object of
esteem and love to his people and might be called a kinsman of virtues,
so to speak. For he was inclined to be a decided helper of virtues[219],
his regard for them was ever increasing, and he kept himself under
restraint to preserve them carefully.
[219] So elsewhere the pious are called 'partisans of virtue'
(gu_n_apakshapâtina_h_). See, for instance, Story VII, stanza 31.
1, 2. Good conduct (_s_îla), learning, charity, mercy, self-control,
splendour, forbearance, wisdom, patience, humility, modesty, shame,
judgment, loveliness, renown, civility, retentiveness, strength,
pureness of mind, these and such were the excellent properties which
dwelt with him. Embellished by his youth, as it were, and deriving an
additional charm from the holiness and loftiness of his person, they
were like his constituent parts, as the (sixteen) kalâs of the
moon[220].
[220] The exactness of the comparison would appear more, if the
number of virtues of young Sutasoma were also sixteen. But I count
nineteen.
And for this reason the king, his father, raised him to the illustrious
rank of heir-apparent, judging him the proper person for ruling his
subjects, for he knew his high aspirations and the holiness of his
nature.
3. But as he was fond of learning, he was a great lover of religious
sentences well-turned, and paid the most distinguished reward to those
who attended him with well-said sentences.
Once it was the season of spring, and the power of the month of flowers
had decorated the suburban parks. The young offshoots of shrubs and
trees overspread them with a soft brilliancy; the opening flowers gave
them a charming and laughing aspect; fresh grass-plots, like smooth
woollen carpets, extended all around over their grounds; their
water-basins with unstained and blue water were covered with the petals
of lotuses white and blue; the humming noise of numbers of roaming bees
was heard in them; crowds of bold cuckoos and peacocks showed
themselves; and breezes, agreeable by their mildness, fragrancy, and
coolness, blew over them. The splendour of those gardens roused gladness
in the minds of men. So the High-minded One, walking about escorted by a
small body of guards, went out to one of those pleasure-grounds in order
to divert himself.
4. Its groves resounded with the chants of the he-cuckoo; its various
trees were bending under the weight of their flowers; and the grace of
the gardens was enhanced by their charming arbours, artfully arranged.
Rambling through his groves in the company of his wives, he resembled
one enjoying the fruit of his merit in Nandana.
5. There he delighted in the songs of the females blending with the soft
tones of musical instruments, in their dances charmingly executed with
exciting coquetry and graceful[221] gesticulation, in their brilliant
amorous play in consequence of their excitement by liquors, but no less
in the loveliness of the forest.
[221] Professor Kern writes to me, that lulitaº in the printed text
ought to be changed into lalitaº, the reading of the MSS.
Now, while he was staying there, a certain Brâhman who professed to be a
speaker of well-said sentences, called on him. After being received with
due respect, he sat down in that place, absorbed in the contemplation of
the prince's beautiful figure. So the Great Being, though he was
enjoying at that time the sport allowed to his age and fallen to his
share as the effect of the power of his rich store of merit, was
nevertheless filled with great regard for that Brâhman. Before the
Brâhman could reap the profit of his coming by reciting some well-turned
sentences, there suddenly arose a confused noise, checking the sounds of
song and music, destroying the merriment of the company engaged in
playful occupation, and rousing fear and anxiety in the females. On
hearing this uproar, he kindly bade the guardians of his harem inquire
about the matter. Then his doorkeepers hastily went to him, alarmed and
with saddened faces expressive of their fear and anxiety. They reported
to him: 'Your Majesty, this is the man-eater Kalmâshapâda, the son of
Sudâsa, the cruel disposition of whose mind exceeds even that of the
Râkshasas. It is he, who, as if he were an incarnation of the God of
Death, is in the habit of destroying hundreds of men. Looking terrible
and dreadful like a Rakshas, that embodied Terror of the World, so to
speak, of superhuman strength, vigour, and insolence is coming up to
this very place. Our guards are dispersed. Terror has devoured the
courage of the warriors, consternation has dissolved their ranks, and
put also the chariots, horse, and elephants into disorder. Therefore
Your Majesty must be on your guard for your defence, or reflect on the
proper measures to be taken.' Then Sutasoma, though knowing it well,
asked them: 'Who is that man whom you call the son of Sudâsa?' And they
said to him: 'Is it then unknown to Your Majesty that there was a king
of the name, who having gone out a hunting, carried away by his horse
penetrated into the very heart of the forest? There he cohabited with a
lioness, who having become pregnant, after some time was delivered of a
male human child. Some foresters took up that boy, and brought him to
Sudâsa, who being childless, brought him up as his son, and when he
passed away to the city of the Celestials[222], left him as his
successor. So he came to the possession of his legitimate royal dignity,
but by the fault of his maternal origin he was fond of raw flesh. Once
having tasted human flesh and liking its relish surpassing any other
flesh, he commenced to kill and eat the very inhabitants of his capital.
Then the townsmen prepared to put him to death. The son of Sudâsa, being
afraid of them, made this promise to the goblins who are wont to enjoy
offerings of human flesh and blood: "If I am saved from this peril, I
will perform a sacrifice of one hundred royal princes to the goblins."
So he was saved from that peril of his life. And now he carried off by
force many, many royal princes, and he is also come here in order to
carry away[223] Your Majesty, too. You have heard the matter; we await
your orders, Your Majesty.'
[222] In other words, 'when he died.'
[223] Upahartum is of course a misprint for apahartum.
Now the Bodhisattva, who was formerly aware of the aberration of mind of
the son of Sudâsa and his wicked behaviour, felt compassion for him. So
he set his mind on the design of curing him; and since he trusted
himself to possess the qualities adapted to the extinction of the
monstrous abnormity of his conduct, the information about Sudâsa's son
drawing near, like welcome news, made him feel the sense of gladness.
And, indeed, he spoke in this manner:
6. 'This man who, dispossessed from his royalty because of his fondness
for human flesh, acts like a madman utterly unable to govern himself,
having left his royal duties and destroyed his (former) good repute and
merit, such a person, I suppose, is in a state deserving commiseration.
7. 'This being so, what opportunity is there for me to use force now, or
what room for alarm and fear from the side of such a one? Rather will I
utterly destroy his wickedness without employing effort, violence, and
force.
8. 'And now this man who would deserve commiseration from my side, if
even he went away from me, comes himself to the place, where I am
staying. For this reason it befits me to show him hospitality. For it
is in this way that the virtuous act towards guests.
'Therefore, it suffices that each of you mind his ordinary duty.' So he
instructed the guard of his harem. And turning to his female
life-guards, who with eyes great and bewildered with anxiety and with
throats almost choked by agitation, prepared to bar the way of the
monster, he made them desist from that purpose, addressing them with
comforting words, and went forward in the direction of that alarming
noise. And he saw his royal army dispersed and in flight, pursued by the
son of Sudâsa, whose appearance was dreadful. His soiled garments,
loosely kept together with a girdle, hung around his body; his hair
dressed with a diadem of bark and coarse with dust, was dishevelled and
hanging down his face wholly covered with a thick, rugged beard which
lay upon it like darkness; his eyes rolling with wrath and anger looked
tremendous; he brandished his sword and shield. The prince fearless and
free from anxiety, called out to him: 'Hallo, here I am, I, Sutasoma.
Turn to me. Why are you troubling yourself to assail those poor people?'
These words of challenge stirred the pride of the son of Sudâsa, and
turning from thence like a lion, he perceived the Bodhisattva (waiting
for him) alone, unarmed, and placidly looking according to his nature.
On seeing him he exclaimed, 'You are the very man I am seeking,' and at
once without delay went hastily and with impetuosity to him, and placing
him on his shoulder ran off. And the Bodhisattva, considering with
solicitude that his mind was still troubled with agitation, and his
heart infatuated by wrath and arrogance kindled by the insolence of his
rejoicing at the royal forces put to flight, thought it was no proper
time now for admonition, and persisted in his attitude of unconcern. On
the other hand, the son of Sudâsa having obtained his wish and thinking
to have made a capture of importance, entered much rejoiced the
stronghold where he had his residence.
9, 10. That unholy dwelling, when appearing from afar to the eyes of the
travellers, caused them to be frozen with horror; for it offered an
aspect as dreadful as the dancing-place of giants and spectres[224]. It
was encumbered with corpses of slain men, and wet with blood horribly
moistening its ground; it seemed to threaten every one (approaching)
with the cries of jackals roaring there most inauspiciously; and the
trees standing on its area, exposed to the discolouring smoke of many
funeral piles, bore dark-red leaves, the ferocious abode of vultures and
crows.
[224] In other words, 'as dreadful as a cemetery.'
Having set down the Bodhisattva in that place, he took his rest for a
while, his eyes intently fixed on the face of his victim, charmed as he
was by his exceeding beauty. Meanwhile the Bodhisattva remembered that
poor Brâhman who had come to him in order to get some present for his
sentences, whom he had not yet paid the due honour, and who must still
be waiting for his return to the gardens with hope in his heart. And
this thought entered in his mind: 'Alas! ho!
11. 'That Brâhman came to me from afar, bringing to me the present of
his sentences and filled with hope. What will he do now on hearing of my
capture?
12. 'Afflicted with a burning sorrow on account of the destruction of
his hope, and vexed with fatigue felt the keener because of his despair,
he will either sigh, commiserating my fate, or chide his own destiny.'
While the Great Being was reflecting in this manner, and his mind
accustomed to commiserate (the sufferings of others) was sore with grief
on account of that Brâhman, tears welled up in his eyes. The son of
Sudâsa, seeing those tears, began to laugh aloud, and said: 'Do leave
off.
13. 'You are renowned for your wisdom proved by many different virtues.
But having come into my power, you too shed tears!
'Verily, this is a true saying:
14. 'In calamities constancy has no effect, and in sorrow learning is of
no use. No being is to be found, indeed, who does not shake, when
stricken.
'Therefore, tell me the truth.
15. 'Do you bewail your life dear to yourself, or your wealth, the
instrument of pleasures, or your relations, or perhaps your royal rank?
Or is it the recollection of your father who loves his son so much, or
that of your own children who now weep for you, which makes these tears
burst from your eyes?'
The Bodhisattva said:
16. 'It is not the thought either of my life or my parents, children,
relatives, and wives, or the recollection of the pleasures of royalty,
that moves me to tears; but some Brâhman who came to me hopeful, relying
on the well-said sentences he brings with him. Forsooth, hearing that I
have been carried off, he must grieve with despair. This I remembered,
and hence my eyes are wet with tears.
17. 'For this reason you ought to let me go in order that I may refresh
the heart of that Brâhman, now distressed with the grief of
disappointment, pouring on it the water of honourable reward, and on the
other hand, that I may take from him the honey of sentences he offers
me.
18. 'After thus paying my debt to that Brâhman, I will come back to you
again, that I may be also free from debt with respect to you, and afford
gladness to your eyes beholding me returning here.
19. 'Do not, however, suspect me, troubling your mind with the thought
this may be some contrivance of mine to go off. Men like me, O king,
follow a way different from that on which other people are wont to
walk.'
The son of Sudâsa spoke:
20. 'What you say, as if it were something worth regard, is a thing
which utterly exceeds belief. Who, indeed, being released from the mouth
of Death and having recovered his freedom of movement, would go to meet
it once more?
21. 'If, having passed the danger of death hard to overcome, you are in
safety in your brilliant palace, say, what reason does there exist that
should induce you to come back here to me?'
The Bodhisattva spoke: 'How? Does Your Honour not understand the motive
of my returning here, though it is a strong one, to be sure? Have I not
promised to come back? For this reason, do not suspect me any longer,
taking me for an equal of the villain. Am I not Sutasoma?
22. 'It is true that some, out of cupidity and fear of death, leave
veracity, as if it were a straw. But to the virtuous veracity is their
property and life; therefore they do not give it up even in distress.
23. 'Neither life nor the pleasures of this world will preserve from
mishap him who has fallen from veracity. Who, then, would leave veracity
for the sake of these objects? that virtue which is a rich mine of
praise, glory, and happiness?
24. 'Nevertheless, in a person who is seen walking on the road of sin or
in whom there does not appear any effort to lead a holy life, a pious
behaviour becomes a matter of disbelief. Now, what of the kind did you
perceive in my person that you should suspect even me?
25. 'If I had really been afraid of you, or if my mind had been attached
to pleasures, or my heart were devoid of compassion, do you not think I
should have met an adversary so famous for his ferocity as you, in full
armour and prepared to fight, as becomes one proud of his valour?
26. 'But it may be that I did even desire that conversation with you.
Why, after satisfying the labour of that Brâhman, I will come back to
you of my own accord. Persons like me, in truth, do not utter an
untruth.'
Now these words of the Bodhisattva irritated the son of Sudâsa, as if
they spoke of something fanciful, and he entered upon this reflection:
'Verily, he does greatly boast of his veracity and righteous behaviour.
Well then, I will see them, both his attachment to truth and his love of
righteousness. What matters his loss to me, after all? I have already my
full number of one hundred royal princes whom I subdued by the
overwhelming strength of my arm; with them I may perform my sacrifice to
the goblins according to my desire.' After thus considering, he said to
the Bodhisattva: 'Well then, go. We wish to see your faithfulness in
keeping your promise and your righteousness.
27. 'Go, and having done for that Brâhman what he longs for, return
soon; meanwhile I will dress your funeral pile.'
And the Bodhisattva promised him he would do so. Then he set out for his
palace, where he was welcomed by his household. Having sent for that
Brâhman, he learnt from him a tetrad of gâthâs. The Great Being, to whom
the hearing of those well-said sentences procured an intense gladness,
praised the Brâhman with kind words and marks of honour, and valuing
each gâthâ at the rate of one thousand (pieces of gold), rewarded him
with the wealth so much desired for.
Now his father, intending to avert him from expenses out of place and
extravagant, availed himself of this opportunity, and admonished his son
in friendly terms. 'My dear,' he said, 'when you reward well-said
sentences, you should know the limit, should you not? You have to
maintain a large retinue; besides, the splendour of kings depends on the
affluence of their treasury. For this reason I tell you this.
28. 'Rewarding a well-said sentence with one hundred is a very high
estimation. It is not fit to exceed this limit. If a man, however
wealthy, be too liberal, he will never retain the splendour of his
riches for long.
29. 'Wealth is the chief instrument of success and an effective one; for
no pleasure is attainable in defiance of Wealth. Fortune, indeed, like a
harlot, disregards a king who lacks an abundant treasury.'
The Bodhisattva spoke:
30. 'If it were at all possible to settle a limit to the value of
well-said sentences, Your Majesty, I would not incur your reprehension,
to be sure, if I were to give up even my royal rank to purchase them.
31. 'Verily, such sayings by hearing which a man gains placidity of
mind, his love for salvation is strengthened, and the darkness (of
ignorance) disappears (from his intellect) by the increase of his
wisdom--ought they not to be bought even at the price of one's own
flesh?
32, 33. 'Holy texts are a light which destroys the darkness of delusion
(moha); they are the highest wealth, a wealth beyond the reach of
thieves and the rest[225]; the weapon to hurt that enemy whose name is
infatuation; the best counsellor and adviser as to a man's course of
conduct; an unalterable friend even in time of distress; the painless
medicine of the disease called sorrow; a mighty army strong enough to
crush the army of vices; the highest treasure of glory and bliss.
[225] Compare note to Story III, stanza 21.
34-37. 'Moreover, the splendid possession of holy texts (_S_ruti) is
also the principal cause of eloquent speech. When meeting with virtuous
persons, this possession affords the opportunity of making a present of
great value; in the assemblies it conciliates the favour of the learned;
in disputes and controversies it casts its light like the sun, and
destroys the arrogance and fame of envious adversaries. Its superiority
is exhibited by the expression of delight and the high colour in the
eyes and on the faces of even common people, when they are enraptured
with ecstasy and applaud by clapping of hands. Further it enables its
possessor to demonstrate a matter with plain argument and in a graceful
way, owing to his quotations from manifold treatises and sacred books.
By its softness, its culture, and its loveliness, eloquence may be
compared to a string of unfaded garlands or to the blazing lustre of a
tempered lamp[226], and (finally) it forcibly gains glory for its owner.
So making use of sacred texts is a pleasant way to success.
[226] I read vinîtadîpapratibho_gg_valasya.
38. 'And those who have heard them will betake themselves to the road
leading to the threefold prosperity, and free of obstructing vices; and
conforming their behaviour to the precepts imported by those texts, and
making it excellent, they will easily cross the dangerous passage
through existences.
39. 'For so many excellent properties holy texts are famous. Now then,
having got them like a present, how should I, being able to reward the
giver of them, not honour him in return? Or, (on the other hand,) how
should I transgress your order?
40. 'I will go, therefore, to the son of Sudâsa. I do not want either
the toil of royalty or that other anxiety I should incur by following
the way of wickedness, if I were to transgress my duty of keeping my
engagement to come back.'