earnest entreaty: 'Verily, it is but for your good, my dear, that I
spoke so. You must not take offence at it, will you? May your enemies
come into the power of the son of Sudâsa! In fact, you made him the
promise to return to him, and for this reason you, being wont to keep
your faith, wish to accomplish your promise. Nevertheless, I will not
allow it. No sin is incurred, truly, by following the way of untruth, if
one may thereby save one's own life and also for the sake of one's
parents and other venerable persons. Why should you exert yourself to
avoid this precept, which is prescribed by the Veda? Besides, those who
are skilled in the science of politics proclaim the attachment to
righteousness (dharma) in such cases as where it evidently causes damage
to material interests (artha) and pleasures (kâma), to be mismanagement
and an evil habit in kings. No more, then, of that determination,
wherewith you grieve my heart and disregard your own interest.--But you
will object, my dear, that acting thus is dishonourable and in
contradiction to righteousness, and that it is for this reason you
cannot decide to break your promise, having never been accustomed to do
anything like this. Yet, why should you break your promise? Here I have
an army of footmen, chariots, horse, and elephants, prepared for war,
and ready to march to your rescue. They make up an excellent body of
warriors attached to your person, yea, a legion of heroes skilled in
arms and having distinguished themselves in many battles. In short,
these forces are dreadful, like a violent stream of water. Well, come to
him, surrounded by that army, and bring him either to submission or to
death. In this manner you will have fulfilled your promise and at the
same time saved your life.'
The Bodhisattva replied: 'I am not able to promise one thing, Your
Majesty, and perform another; nor can I strike at such people as deserve
pity, who being immersed in the mud of wicked habits and moving in the
direction of Hell, and whom I reckon my friends after their relations
have abandoned them and there is nobody to protect them. Moreover,
41. 'That man-eater performed for me something generous and difficult to
be done (by others), since he dismissed me out of his power, relying on
my faith.
42. 'So it is thanks to him that I got those holy stanzas, father. For
this reason he is my benefactor, and is especially entitled to be an
object of my commiseration.
'Cease also to be afraid of any misfortune threatening me, Your Majesty.
How should he be capable of injuring me when I come back to him, as I
went?' So speaking the High-minded One persuaded his father to give him
leave. Then declining the entreaties of his friends and his faithful
army, who were eager to prevent his going away, he set out for the
dwelling of the son of Sudâsa, alone and free from fear and sadness, for
he was keeping his faith, and marched with the aim of softening his
heart, to the happiness of men.
As soon as the son of Sudâsa saw the Great Being approaching from afar,
he became exceedingly astonished, and his esteem and liking for him
increased. Not even his cruelty, however long practised and deep-rooted
in his defiled mind, could prevent him from entering, indeed, upon a
thought like this: 'Ah! Ah!!!
43. 'This is the wonder of wonders, to be sure, the marvel of marvels!
That prince's lofty veracity exceeds all that may be expected of men and
deities!
44. 'To me, a person as cruel-natured as Death, he comes back of
himself, subduing fear and anxiety! Ah! What a constancy! Bravo for his
veracity!
45. 'Justly, indeed, the renown of his truth-speaking is wide-spread, as
he now gave up his life and royal state to keep his faith!'
While he was thus affected with amazement and admiration, the
Bodhisattva drew near, saying:
46. 'I have obtained that treasure of well-said sentences, I have
rewarded the indigent man who presented me with it, and gladness has
been procured to my mind, thanks to you. Now I am back here. Eat me, if
such is your desire, or use me as a victim at your sacrifice.'
The son of Sudâsa spoke:
47. 'I am not in a hurry to eat you; moreover, this funeral pile is
still smoky, and flesh gets its proper relish only when roasted on a
smokeless fire. Let us hear meanwhile these well-said sentences.'
The Bodhisattva replied: 'Of what use is it to you, in such a state, to
listen to holy sentences?
48. 'You adopted this mode of living merciless to your subjects for the
sake of your belly. Now these stanzas praise righteousness.
Righteousness does not go together with injustice.
49. 'Following the wicked manner of life of Râkshasas and having left
the way of the pious[227], you do not possess faith, still less
righteousness. What will you do with holy texts?'
[227] In other words, 'having transgressed the precepts of
morality.' Instead of sa_m_tyaktârthapathasya, I read
sa_m_tyaktâryapathasya.
This contempt roused the impatience of the son of Sudâsa. He answered:
'Do not speak so, sir.
50. 'Where is that king, say, who does not kill with his bent bow in his
park the mates of the hinds of the forest? If I in a similar way kill
men for my livelihood, I am the unjust one, so it is said, not those
killers of deer!'
The Bodhisattva spoke:
51. 'Neither do those stand on the ground of righteousness, whose bent
bows are directed against the frightened and fleeing deer. But by far
more reprehensible than those is a man-eater. Human beings, indeed,
occupy by their birth the highest place (in the scale of creatures), and
are not allowed to serve as food.'
Now, though the Bodhisattva had spoken very harsh words to the son of
Sudâsa, the friendliness of his nature exercised such a power that it
outweighed the ferocious nature of the man-eater. So he quietly heard
this reproof, only he laughed aloud at it, then he spoke: 'Say,
Sutasoma.
52. 'After being released by me and having reached your home and lovely
residence resplendent with the lustre of royalty, you came back to me.
For this reason you are not skilled in political wisdom, I suppose.'
The Bodhisattva said: 'You are wrong. On the contrary, I am skilled in
political wisdom, and therefore I do not put it into effect.
53. 'What, in truth, is the worth of skill in an art, resorting to which
brings about the certain fall from righteousness without bringing about
happiness?
'Moreover, I tell you,
54. 'Those who are wise in directing their actions along the way of
political wisdom, commonly get into calamities after death. Therefore I
put aside the winding paths of artful politics and keeping my faith,
came back.
55. 'Also by this I show it is I who am skilled in politics, that,
leaving untruth, I delight in veracity. For no action is declared by
competent judges in the science of politics to be well-managed which is
not attended by good reputation, satisfaction, and interest.'
The son of Sudâsa spoke:
56. 'What is that interest you perceive to be attained by holding on
veracity, that giving up your own dear life, your relations who shed
tears at your departure, and the charming pleasures attendant on
royalty, you returned to me, in order to keep your faith before all?'
The Bodhisattva spoke: 'Many kinds of virtues rest on veracity. Hear but
the succinct account of them.
57. 'Veracity surpasses splendid garlands by its lovely grace and every
sweet flavour by its sweetness; and inasmuch as it produces merit, that
excellent good, without toil, it is superior to every kind of penance
and the troublesome pilgrimages to tîrthas.
58. 'Affording to glory the opportunity of spreading among men, veracity
is the way to its penetrating the three worlds. It is the entrance-door
of the abode of the Celestials, the bridge to cross the swamps of
Sa_m_sâra.'
Then the son of Sudâsa exclaimed: 'Excellent! right!' and bowing to him
and casting an admiring look on him, said again:
59. 'The other men come into my power, are paralysed by affliction, and
fear robs them of their courage. In you, on the contrary, I see a
splendid imperturbation. I suppose, you are not afraid of death, my
prince.'
The Bodhisattva spoke:
60. 'Of what use is cowardous fear, the most unfit means of prevention,
against a thing which cannot be avoided even with great effort?
'Nevertheless, and though knowing the natural course of things in the
world, people are poltroons against death.
61. 'It is the vexation of their mind in consequence of their
wickedness; it is because they were wanting in exerting themselves to
perform good actions; it is their apprehension of sufferings in the
other world. That conscience makes them torpid from anxiety that they
must die.
62. 'But I do not remember having done anything that should torture my
conscience, and consequently I have imbibed pure actions into my very
nature. Who, clinging to Righteousness, should be in fear of death?
63. 'Nor do I remember having made gifts to the indigent, which did not
tend to the gladness of both the mendicants and myself. Who, having in
this manner obtained contentment by his gifts, clinging to
Righteousness, should be in fear of death?
64. 'Even when reflecting for a long time, I never recollect having
taken any step towards evil, not even in my thoughts. So the path to
Heaven is cleared for me. Why should I conceive fear of death?
65. 'On Brâhmans, on my relations and friends, on my dependents, on the
poor, on ascetics who are the ornaments of their hermitages, I bestowed
much wealth, giving according to the worthiness of the recipients; what
each of them was in want of, that was done for him.
66. 'I built hundreds of magnificent temples, hospitals, court-yards,
hermitages, halls, and tanks, and by this I obtained satisfaction.
Therefore I do not fear death. Why, dress me for your sacrifice or eat
me.'
On hearing this language, the son of Sudâsa was moved to tears of
tenderness, the hairs on his body bristled, the darkness of his wicked
nature vanished, and looking with reverence up to the Bodhisattva, he
exclaimed: 'Beware! May the evil be averted!
67. 'Verily, may he who should wish evil to such a being as you, O
foremost of princes, take the poison Hâlahala knowingly, or eat a
furious serpent or flaming iron, or may his head, also his heart, burst
asunder into a hundred pieces!
'Therefore you may tell me also those holy sentences. Touched to
tenderness as I am by the flower-shower of your words, my curiosity to
hear them grows stronger. Attend also to this.
68. 'Having beholden the ugliness of my conduct in the mirror of
Righteousness, and being touched by emotion may I not, perhaps, be a
person whose mind craves for the Law?'
Now the Bodhisattva, considering the eagerness of his desire to hear the
Law, knew him to have become a fit vessel. He spoke: 'Being then
desirous of hearing the Law, it is right that you listen to its
preaching in the proper attitude suitable for that act. Look here.
69, 70. 'Sitting on a lower seat, which betokens illustrious modesty;
enjoying the honey of the (sacred) words with eyes expanding from
gladness, so to speak; bending one's mind calm and pure to the most
intense reverential attention--in this way one must listen devoutly to
the preaching of the Law, as a sick man to the words of a doctor.'
Then the son of Sudâsa covered a slab of stone with his upper garment,
and having offered this higher seat to the Bodhisattva, himself sat down
on the naked earth before the visage of the Bodhisattva. After which,
keeping his eyes fixed with attention on his face, he invited the Great
Being: 'Speak now, sir[228].' Then the Bodhisattva opened his mouth and
filling as it were the forest with his voice deep and sonorous, like the
lovely sound of a new-formed rain-cloud, spoke:
[228] This formula (brûhîdânî_m_ mârsha) and the whole of this
ceremonial shows a striking likeness to the observances prescribed
for the instruction in the Veda of a pupil by his spiritual
teacher.
71. 'Meeting a virtuous person but once and by chance will suffice for
Friendship strong and for ever, not wanting repeated assurance.'
On hearing this gâthâ, the son of Sudâsa exclaimed, 'Well said! well
said!' and nodding his head and waving his fingers said to the
Bodhisattva: 'Go on, go on.'
Then the Bodhisattva uttered the second gâthâ.
72. 'From virtuous persons thou shouldst never keep remote,
But follow those; to worship them thyself devote.
Their fragrance-spreading virtues uncompelled must
Attain him who stands near them, as does flower-dust.'
The son of Sudâsa spoke:
73. 'You employed your wealth in the right manner, indeed; rightly you
did not mind trouble, that you did your utmost, O virtuous one, to
reward well-said sentences!
'Go on, go on.'
The Bodhisattva spoke:
74. 'The cars of kings, with jewels shining and with gold,
With their possessors lose their beauty, growing old.
But not to pious conduct has old age access.
So strong a love of virtues pious men possess[229].'
[229] Cp. Dhammapada, verse 151.
(The other replied): 'This is as a shower of ambrosia, to be sure. O how
great a satisfaction you give me! Go on, go on.'
The Bodhisattva spoke:
75. 'How distant Earth from Heaven is, the East
How far from Sunset, and both Ocean's shores
From one another. Greater distance keeps
Of virtue sever'd and of wrong the lores.'
Then the son of Sudâsa, who in consequence of his gladness and surprise
was filled with affection and reverence for the Bodhisattva, said to
him:
76. 'Lovely are the gâthâs I heard from you. The elegance of their words
is still surpassed by the brilliancy of their contents. By reciting
them you have procured me gladness. Let me honour you in return by
offering you four boons.
'Therefore, choose whatever you desire from my side.'
Then the Bodhisattva, astonished at this offering, and esteeming him for
it, spoke: 'Who are you that you should bestow boons?
77. 'You have no power over yourself, being dominated by a passion for
sinful actions. Say, what boon, then, will you give to another, you,
whose heart is averse to pious conduct?
78. 'It might be that I were to declare the boon I would ask, but
that your mind would be disinclined to give it. Who, being
compassionate[230], would like to provoke such a calamity? Enough,
enough have you done for me.'
[230] Inasmuch as by his naming the four boons he would bring about
for the man-eater an opportunity of breaking his faith, he might
become the involuntary cause of infernal punishment to his
neighbour. Cp. Story XXIV, stanza 32.
On these words the son of Sudâsa was somewhat ashamed, and lowering his
face, said to the Bodhisattva: 'I beg Your Honour not to have so mean an
opinion of me.
79. 'I will give you your boons, even if it were to cost my life.
Therefore, choose freely, prince, be it what it may be that you desire.'
The Bodhisattva spoke: 'Well then,
80. 'Give me these four precious boons. Take the vow of veracity; give
up injuring living beings; release all your prisoners, nobody excepted;
and never more eat human flesh, O you hero among men!'
The son of Sudâsa said:
81. 'I grant you the first three, but choose another fourth boon. Are
you not aware that I am unable to desist from eating human flesh?'
The Bodhisattva spoke: 'Ah! Indeed! There you are! Did not I say "who
are you that you should bestow boons?" Moreover,
82. 'How can you keep the vow of veracity and refrain from injuring
others, O king, if you do not give up the habit of being an eater of
human flesh?
'Fie upon you!
83. 'Did not you say before, you were willing to give these boons even
at the risk of your life? But now you act quite otherwise.
84. 'And how should you abstain from injury, killing men in order to get
their flesh? And this being so, what may be the value of the three boons
you did grant me?'
The son of Sudâsa spoke:
85. 'How shall I be able to give up that very habit, because of which I
renounced my kingdom, bore hardship in the wilderness, and suffered
myself to kill my righteousness and destroy my good renown?'
The Bodhisattva replied: 'For this very reason you ought to give it up.
86. 'How should you not leave that state because of which you have lost
your righteousness, your royal power, your pleasures, and your good
renown? Why cling to such an abode of misfortune?
87. 'Besides, it is but the vilest among men who repent having given.
How, then, should this meanness of mind subdue a person like you?
'Cease then, cease following after mere wickedness. You ought to stir up
yourself now. Is not Your Honour the son of Sudâsa?
88. 'Meat examined by physicians and dressed by skilful (cooks) is at
your disposal. You may take the flesh of domestic animals, of fishes
living in water-basins, and also venison. With such meat satisfy your
heart, but pray, desist from the reprehensible habit of eating human
flesh.
89. 'How do you like to stay in this solitary forest and prefer it to
your relations and children and your attendants (once) beloved? how
prefer it to enjoying the melodious songs at night, the grave sounds of
drums reminding you of water-clouds, and the other various pleasures of
royalty?
90. 'It is not right, O monarch, that you allow yourself to be dominated
by your passion. Take rather that line of conduct which is compatible
with righteousness (dharma) and interest (artha). Having, all alone,
vanquished in battle kings with their whole armies, do not become a
great coward now, when you have to wage war with your passion.
91. 'And have you not to mind also the next world, O lord of men? For
this reason you must not cherish what is bad, because it pleases you.
But rather pursue that which is favourable to your renown and the way to
which is a lovely one, and accept what is for your good, even though you
dislike it, taking it as medicine.'
Then the son of Sudâsa was moved to tenderness and tears, which barred
his throat with emotion. He threw himself before the Bodhisattva, and
embracing his feet exclaimed:
92. 'Justly your fame pervades the world in all directions, spreading
about the flower-dust of your virtues and the scent of your merit. For
example, who else but you alone, in truth, could have felt compassion
for such an evildoer as I was, accustomed to a cruel livelihood, which
made me resemble a messenger of Death?
93. 'You are my master, my teacher, yea, my deity. I honour your words,
accepting them with (bowed) head. Never more will I feed on human flesh,
Sutasoma. Everything you told me I will accomplish according to your
words.
94. 'Well then, those princes whom I brought here to be victims at my
sacrifice, and who vexed by the sufferings of imprisonment have lost
their splendour and are overwhelmed by grief, let us release them
together, none excepted.'
The Bodhisattva, having promised him his assistance, set out with him to
the very place where those royal princes were kept in confinement. And
no sooner had they seen Sutasoma, than understanding that they were set
at liberty, they became filled with extreme gladness.
95. At the sight of Sutasoma the royal princes became radiant with joy,
and the loveliness of laughter burst out on their faces, in the same way
as in the beginning of autumn the groups of waterlilies burst open,
invigorated by the moonbeams.
And the Bodhisattva, having come to them, spoke to them comforting and
kind words, and after making them take an oath not to do harm to the son
of Sudâsa, released them. Then together with the son of Sudâsa and
followed by those royal princes, he set out for his kingdom, and having
there made to the princes and the son of Sudâsa an honourable reception
according to their rank, he re-established them each on his royal
throne.
* * * * *
In this manner 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
story may also be told when praising the Tathâgata: 'So Buddha the Lord
always intent on doing good was a friend even to strangers still in his
previous existences.' Likewise it is to be told, when discoursing on
listening with attention to the preaching of the excellent Law: 'In this
manner hearing the excellent Law tends to diminish wickedness and to
acquire virtues.' Also it is to be told when extolling sacred learning:
'In this manner sacred learning has many advantages.' Likewise when
discoursing on veracity: 'In this manner speaking the truth is approved
by the virtuous and procures a large extent of merit.' And also when
glorifying veracity, this may be propounded: 'In this manner the
virtuous keep their faith without regard for their life, pleasures, or
domination.' Likewise, when praising commiseration.]
Dr. S. d'Oldenburg has pointed out in his paper, quoted in my
Introduction, p. xxii, another redaction of the story of Sutasoma
in chap. 34 of the Bhadrakalpâvadâna, the contents of which are
given in the translation of that paper, Journ. Roy. As. Soc, pp.
331-334. In some parts the account in that text is fuller, but for
the most part, according to Dr. S. d'Oldenburg, it closely follows
our _G_âtakamâlâ, the verses of which it 'mostly copies word for
word[231].' Nevertheless the extract shows one difference, I think,
in a capital point. In the tale, as it is told by _S_ûra,
Kalmâshapâda has already got his hundred princes, when he comes to
carry away Sutasoma, but in the said extract of the
Bhadrakalpâvadâna Sutasoma is the very hundredth one.
[231] In 1894 Dr. S. d'Oldenburg more fully dealt with the
Bhadrakalpâvadâna in a Russian book on Buddhistic Legends in
Bhadrakalpâvadâna and _G_âtakamâlâ. As to Sutasoma, cp. pp.
83-85 of that book.
In the Mahâbhârata the legend of Kalmâshapâda Saudâsa, the
man-eater, is told, I, adhy. 176 and 177. It is very different from
the Buddhistic fashion, yet both versions must be derived from one
source.
XXXII. THE STORY OF AYOG_RI_HA[232].
(Cp. the Pâli _G_âtaka, No. 510, Fausb. IV, 491-499; _K_ariyâpi_t_aka
III, 3.)
[232] That ayog_ri_ha is the name of the prince, not an
appellative, appears from the Pâli recensions. He was named so,
since he was brought up in the 'iron house' (ayog_ri_ha).
To those, whose mind has been seized by emotion[233], even the
brilliancy of royalty does not obstruct the way to salvation. Thus
considering, one must make one's self familiar with the emotional state
(sa_m_vega), as will be taught in the following.
[233] Sa_m_vignamânasâm; compare note on p. 280.
At that time, when our Lord was still a Bodhisattva, seeing the world
exposed to the assaults of hundreds of calamities: diseases, old age,
death, separation from beloved persons, and so on, and understanding
that it was woe-begone, without protector, without help, without
guidance, He was impelled by His compassion to take the determination of
saving the creatures according to His exceedingly good nature, bringing
about again and again the good and the highest happiness even to people
averse to him and unknown to him. At that time, then, he once took his
birth, it is said, in a certain royal family distinguished for their
modest behaviour and their surpassing lustre, which, in consequence of
their intentness on possessing the affection of their subjects, was
manifested by their increasing prosperity and riches without hindrance,
as well as by the submissiveness of their proud vassals. His very birth
adorned both that court and that capital, always sympathising with their
princes in weal and woe, with the brilliant show of a festival day.
1, 2. (At the court) a large distribution of gifts filled the hands and
satisfied the minds of Brâhmans, and the attendants were proud of their
very brilliant festival garments[234]. (Outside the palace) the streets
resounded with the tones of many instruments and with the blending noise
of singing, jesting, laughing, as the gladness of the hearts manifested
itself by various merriment, dancing, and wantonness. Everywhere people
meeting told each other with exultation and embraces the happy news,
which gave them the same contentment as a present, and they magnified
the felicity of their king.
[234] Apparently the attendants had received that new attire as a
present.
3. The doors of the prisons were opened, and the prisoners set at
liberty. Flags floating at the tops of the houses decorated the places,
and the ground was covered with fragrant powders and flowers, and
moistened with spirituous liquors. So adorned, the town bore the lovely
and bright appearance of a festival.
4. From the splendid dwellings of the wealthy abundant showers of
different goods: clothes, gold, jewels &c. poured down, so that it
seemed as if Felicity, doing her best to pervade the world, with lovely
sport imitated Gaṅgâ in madness[235].
[235] The presents strewed about are compared either with the
cascade of the Ganges at Gaṅgâdvâra, where the river rushes into
the valley, or with the mythological account of Gaṅgâ hurling down
from heaven to earth at the instance of Bhagîratha.