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"?o

THE

SACRED

BOOKS

OF

THE

BUDDHISTS

HORACE

HART,

PRINTER

TO

THE

UNIVERSITY

SACKED

BOOKS

OF

THE

BUDDHISTS

TRANSLATED

BY

VARIOUS

ORIENTAL

SCHOLARS

AND

EDITED

BY

F.

MAX

MULLER

PUBLISHED

UNDER

THE

PATRONAGE

OF

HIS

MAJESTY

CHULALANKARANA,

KING

OF

SIAM

VOL.

Jsonfcon
HENRY
OXFORD

FROWDE
PRESS
CORNER,

UNIVERSITY
AMEN

WAREHOUSE
E.G.

1895

THE

GATAKAMALA
OR

GARLAND

OF

BIRTH-STORIES

BY

ARYA

SURA

TRANSLATED

FROM

THE

SANSKRIT

J.

S.

SPEYER

Bonbon
HENRY
OXFORD UNIVERSITY
AMEN

FROWDE
PRESS
CORNER, WAREHOUSE E.C.

1895

EDITOR'S

PREFACE.

AFTER

second in all of forty-nine volumes, with two volumes of General I still received Index, had been several completed, I felt important texts offers of translations of which As they were chiefly reluctant to leave unpublished. I mentioned fact to Buddhist texts, the translations of friends, and I was highly gratified several of my Buddhist Siam, H. M. the King informed I was that of when being desirous teaching that the true of the Buddha had in Europe, become more should widely known been graciously pleased to promise that material support without which the publication of these translations would have been impossible. I could for helping I therefore resolved to do what knowledge to spread a more correct of the religion : but of this after the first three volumes of Buddha is Series of the Sacred Books new of the Buddhists
.

preparations for the firstand all the necessary East, consisting Books series of the Sacred of the

published, it will mainly depend the public may take in this work,
or

interest which it can be conwhether tinued

on

the

not.
as

As be

long

my

health

allows
what
years

me

to

do been

so
a

quite of love
not

willing to continue during many to me

task. fellow-workers
an

has

I shall labour
It
was

of my

life.

correspondence has taxed my time my and with my I expected. The difficulty far more than strength was the very large mass not of only to select from Sacred important Books that most those seemed

always

easy

The

constant

GATAKAMALA.

useful for enabling us to gain East, but a correct view of the great religions of the to find scholars competent and willing to undertake the labour of translation. I can perfectly understand the unwillingness of most scholars to devote their time to mere translations. With every year the translation or the Avesta, instead of of such works as the Veda
and
most

likely to

be

becoming
more no

really more easier, becomes difficult. Difficulties of which

we

perplexing formerly

and had

suspicion have been brought to light by the everincreasing number of fresh students, and precautions have be to now the very taken against dangers dreamt never was of in former existence of which

I say that the I do not exaggerate years. when translation of some of the hymns of the Veda, often difficult as clearly corrupt in the original, has become scriptio inas the deciphering of hieroglyphic or cuneiform be the text at may all events where

depended
a

on.

What
and
a

verse

here

scholars like is to translate critical or verse there, possibly a hymn

whole chapter with various readings, critical notes brilliant to translate a ; but and whole conjectures book line is a task from a without shirking single
which most of them recoil. Nor have the labours of have hitherto ventured on a more those who complete translation of the Rig-veda, such as Wilson, Grassmann, Ludwig and Griffith, been received as they ought to
been, with gratitude for what they have achieved, and with allowances for what they failed to achieve. I therefore remarked in the Preface to the first volume : of this collection, p. xlii
Oriental scholars have been blamed for not having as yet supplied a want so generally felt, and so frequently expressed, as a complete, trustworthy, and readable translation of the principal Sacred Books The however, why hitherto they reasons, of the Eastern Religions. have shrunk from an The are such undertaking clear enough. difficultiesin many cases translations, and not of giving complete There is still selections only, are very great. much work to be done for a criticalrestoration of the original texts, for an examination of their grammar metres, and the exact and for determining meaning That kind of work is naturally far of many words and passages.
'

have

EDITOR

PREFACE.

IX

translation, particularly when attractive to scholars than a mere but feel that, with the progress of our knowledge, they cannot many a seems being reon clear and easy, may, passage which now import. Thus new a assume examined, while scholars who would
more

a translation prefer to devote their a the work translation of special researches, complete the future, and historians are left under the impression in that Oriental scholarship is still so unsatisfactory a state as to make any reliance on translations of the Veda, the Avesta, or the Tao-te king extremely hazardous.

be most

competent

to

undertake

time to more is deferred to

'It is clear, therefore, that a translation of the principal Sacred Books be carried out only at a certain sacrifice. of the East can Scholars must leave for a time their own special researches in order to
render the general results already obtained accessible to the public at large. And even then, useful results can be achieved viribus unitis only/

My My

expectations, however,

have

not

been

deceived.

to by the most appeal was generously responded best Oriental scholars in England, France, Germany, Nor have these scholars, who Holland and America. forward with translations which were not afraid to come final, had to regret their to be far from they knew

competent and their public spirit. The most judgeshave accepted what we had to offer in a grateful has only been indulgent spirit. There one and has in the case painful exception of a scholar who himself never on the translation of a sacred ventured imagined text, and who to have seems that he could
courage

useful service by finding fault with the by or passages, and of certain words suggesting an entirely different and, in his eyes, a far All scholars more excellent method of translation. know how and how easy it is to glean a few straws, laborious to mow field. There are a passages whole in such careSacred Books, even in every one fully of the
more render translation

Testaments, as the Old and New edited texts on which interpreters will always differ ; and we know labour bestowed how, after centuries of constant on careful scholars and not been able to agree, or to avoid oversights in Version of the Bible. Could we expect their Revised anything different in the firstattempts at translating the
most

those have

texts,

the

learned

Sacred

Books

of other religions ?

Valuable

emenda-

GATAKAMALA.

tions, offered in
most

scholarlike spirit,would

have

been

gratefully accepted by myself and by my fellowhave emendaBut seldom, nay hardly ever, tions workers. been that would proposed essentially alter the light on really obscure textus or receptus throw new by our adopted passages, while the offensive tone he him. it impossible As to answer critic made longer among is no more. the living, I shall say no do I feel bound, however, for the sake of those who
remark, as invidious as departed scholar, it was groundless, made by the same that I had received an excessive honorarium namely Editor of the Sacred Books as of the East, nay, as he fellowit,that I had levied tribute of my expressed
not
me,

know

to

correct

one

all the years which the superintending of the publication of the fifty volumes of the Sacred Books of the East, I have not had the smallest addition to my income. I was relieved by the University of Oxford from the duty of delivering my public lectures, so that I might devote my time to versity brought out by our Unithis large literary undertaking Press. My labour, even the mere respondenc officialcorwith my many certainly contributors, was I had not less than that of delivering lectures which been in the habit of delivering for twenty-five years. My private lectures were and continued all the same, how the publications of my there to show pupils are
workers. I devoted
to

The

fact is that during

I gave them my time and my assistance ungrudgingly in their literary labours. It is difficult to see of what interest such matters be to other people, or with can they are dragged before the public. I should what object have felt ashamed to notice such an accusation, if the had not been a man accuser whose scholarship deserved
respect. I have I have
were never

which been,

w objectshich

sacriclaimed any credit for the fices both in time and in money, for made It has near and dear to my heart.

I said, a labour as of love, and I shall always feel most grateful to the University of Oxford, and to my fellow-translators, for having to me realise enabled long cherished plan of making this the world better

EDITORS

PREFACE.

xi

acquainted with the Sacred Books of the principal religions has borne fruitalready, a work which of mankind, I hope, bear still richer fruit in the future. and will,

principal religions of the one another, to bear with world wish to understand one another, and possibly to recognise certain great truths which, without being aware of it, they share in common another, the only solid and sound with one foundation for such a religious peace-movement will be supplied by a study of the Sacred Books of each religion.
members

If the

of

the

has been held such religious Peace-Congress Preparations for another are now already in America. being made ; and it is certainly a sign of the times when Cardinal Gibbons, after conferring with Pope see we

One

assuring those who are organising Congress : The Pope will be with you, I know this new it. Write, agitate, and do not be timid V The 6atakamala, of which Prof. Speyer has given us
at
'

Leo

XIII

Rome,

an

English
to

known

Sanskrit

translation in this volume, is a work well The edition of the students of Buddhism. is not by Prof. Kern text editio only an
text
as

but the princeps,

the final text, remain has had but seldom to (9ataka has generally been
or

restored by him will probably in translating and Prof. Speyer depart from it.

of Anterior This class of stories is peculiar find a better rendering. to Buddhism the idea that every man ; for although had passed through many existences before his birth more on many after his earth and will pass through

Tale

translated by Birth-story Births, and it would be difficultto

from theories, borrowed for teaching the the Brahmans, yet its employment been the work to have great lessons of morality seems In addition to this there of Buddha and his pupils. in its origin, was another theory, likewise Brahmanic
death
was,

like

most

Buddhist

but again more for practical purposes fully developed by the Buddhists, that of Karma, a firm belief that an
1

Le

Pape

sera

avec

vous,

je

le sais.
i,

Ecrtvez, agtssez,
p. 136.

ne

soyez pas

timides.

Revue

de Paris. Sept.

1895,

GATAKAMALA.

chain of cause and effect binds all existences The o great problems of the justicef the of the world, of the earthly sufferings of government the innocent, and the apparent happiness of the wicked, for all by the firm to the Indian mind were solved once unbroken together.
experience here is the result of conviction that what we before, that there is an that has happened something heredity in the world, and that we not only unbroken In benefit by, but also suffer from our ancestors.

the drift of the ^atakas we order fully to understand however, bear in mind one more must, article of the faith, namely that, though Buddhist ordinary mortals former existences beyond nothing of their remember

the fact that they did exist, which is involved in the fact of their self-consciousness, highly envery lightened beings have the gift of recalling their former that Pythagoras vicissitudes. It is well known claimed his former lives, or at all same the giftof remembering is reported to know supposed
events

is claimed it. A Buddha has happened in to him whatever every existence through which he has passed : and it habit of the historical to have been the constant seems Buddha, Buddha to explain to his disciples ,5akya-muni, happening by things that had happened things that were lessons seem Those countless ages before. certainly his hearers, after they once to have impressed believed
to

have

that what

they had
or

result of mere former deeds

that they were had contracted long ago. It was an equally impressive lesson that whatever do on they might earth good be placed to their account in a future life, would

not the suffer here on earth was chance, but the result of their own of the deeds of their fellow-creatures, in fact paying off a debt which they to

because

large system in one whole world was be lost, though many which nothing could ever of the links of the chain of cause escape and effect might human observation or recollection. The Buddha, in telling these stories of his former births or existences, speaks of himself, not exactly as individual, but rather as the enlightened one, the same
the

EDITORS

PREFACE.

xiii

he existed at any and at every time ; as the Buddha and from a moral point of view, the enlightened meant We must not suppose the good, the perfect man. that to believe, in our his hearers were sense expected of the word, all the circumstances of his former existences 6akya-muni. Even for an Indian as told by Buddha imagination it would have been hard to accept them as
more not than much of fact. A (Sataka was a parable is with us, and as littleas Christians what Lazarus resting in are expected to accept the story of I bosom Abraham's as a matter of fact (though, believe, were at Jerusalem) the the house of Dives is shown individual bound to believe that Buddha Buddhists as an

matters

or a crow or

as
a

historical person, had formerly been The views of the Buddhists on the hare.
an

world
or

and

its temporary
are

trees,

whether men, animals, from our own, though we totally different

among
some

tenants,

philosophers or our time in ancestors, existed at one why not in a vegetable or mineral state. fully into the Buddhist for us to enter
world ; I would only warn imagine not that highly
Buddhists
were

how know even heredity have led

ourselves

theories to hold that

an

the

of
we,

animal, and It is difficult

my

readers
men

views of the that they must

among ^atakas the
as

so

sillyas

educated to accept

the

I believe, to look upon homilies used for educational these Birth-stories as lessons of for inculcating the moral purposes and Buddhism. This is clearly implied in the remarks at This story is also the end of certain "atakas, such as discoursing on the Buddha' to be (p.148), used when This story may be used with the or of object showing for a religious the difficulty of finding companions life' (p. know that Christian divines also 172). We In for similar purposes. use made of popular stories have existed long India many of these stories must in now, before the rise of Buddhism, as they exist even how some It is known the memory of of the people. Western Greece and Rome them reached world and the
more

ancient history. It would be

correct,

'

XIV

GATAKAMALA.

through

*, and how well-ascertained channels they stillsupply our nurseries with the earliest lessons and good manners. of morality, good sense, It may be said that the lessons of morality inculcated to be of any too in these homilies are exaggerated docendi is very Still this modus practical usefulness. Books, where in Sacred we common often find an extreme standard held up in the hope of producing an

various

impression To

shall strike our whosoever takes cloak to him who right cheek, to give up our to declare that it is easier for a camel our coat, away to go through the eye of a needle than for a rich man into the kingdom to enter of God, are all lessons which
grano also take cum hope that something the danger too in this mode

that may be offer the other cheek

useful in less
to

extreme

cases.

we

in salis. They ask for much That there is be given. may be denied. of teaching cannot

in order to follow the told that Arya .Sura, in a former birth, threw himself in example of Buddha Let this lifebefore a starving tigress to be devoured. We
are

only a Gataka. When for these moralising stories had once a taste daily intercourse to Buddha's owing arisen, probably most grew with the common people, their number The was resupply was rapidly. quired unlimited, all that
us

hope

that this

too

was

The

the moral application, ti\eHaec Buddhists as their number give

was

fabula docet.

probably those which are In the A'ariya-pi/aka there parts of the Buddhist Canon. is a collection of thirty-fivestones of the former lives of Buddha, in each of which he acquired one of the ten Paramitas or Great Perfections which fita human being
earliest
are

The 550. found in different

for Buddhahood2.

Buddhavawsa
of the coming
1

3,

similar collection is found in the which contains an account of the life Buddha, the Bodhisat, in the various
from
a

Migration

of Fables, in Chips

German

Workshop,

vol. iv,

p. 412. See Buddhist Birth-stories, translated by Rhys Davids, p. Iv. 3 Some doubt attaches to the canonicity of the Aariya-pi/aka and Childers, s. v. Nikaya). the Buddhavazrcsa (see

EDITORS

PREFACE.

XV

characters which he filled during the periods of the twenty-four previous Buddhas. The Gataka stories are therefore at least as old as the compilation of the Buddhist Canon at the Council It was at that Council that of Vesali, about 377 B.C. took place, and the great schism that the ancient Canon disarranged. Among was or the rearranged is mentioned books thus tampered the C7ataka, with be considered as having existed, which therefore must
l

before the Council of and formed part of the old Canon Vesali. This is what the Dipava;^sa (V,32) says on : the subject
of the Great Council settled a doctrine contrary (tothe true Faith).Altering the original text they made another text. They transposed Suttas which belonged to one place (ofthe
'

The

Bhikkhus

collection)

another place ; they destroyed the true meaning of the Faith, in the Vinaya and in the five collections (of the Suttas). Rejectingingle s Vinaya, they composed Suttas and of the proposed passages of the the appearance other Suttas and another Vinaya which had (only)
to
. .
.

the Rejecting following texts, viz, the Parivara, genuine ones). t (ofthe Vinaya),he six sections which is the abstract of the contents the Pa/isambhida, the Niddesa, and some the Abhidhamma, portions of new ones.' the Gdtaka, they composed
the (of

of

Whatever else this may in which the ancient way

shows Vesali
at

prove Canon

with
was

regard

the preserved, it

to

Canon,
possible

that c7atakas existed before the all events Council as an integral portion of the sacred learn at the same time that it was and we
even

chapters of that 6ataka stories. canon, acid and probably also Whether we the text of the c7ataka in possess exactly that form in which it existed previous to the Council of Vesali in 377 B.C. is another question. then
compose
to
new new

to

be satisfied with the time of Strictly speaking we must Vattagamani in whose reign, 88-76 B.C., writing for become literary purposes seems to have more general for the firsttime in India, and the Buddhist Canon was reduced What
to
we

writing. possess
1

is the Pali
p.
xxx,

text

of the c7ataka

as

Dhammapada,

S. B. E., vol. x.

XVI

GATAKAMALA.

The tradition is that in Ceylon. preserved in Pali, were taken stones, these 550 Gataka composed Mahinda, B.C., by Ceylon that the to 250 about was there translated into Singhalese, and commentary was that the commentary retranslated into Pali by It is in this in the fifth century A.D. Buddhaghosha, has alone that the text of the Gatakas commentary This text has been edited by Dr. down to us. come He has distinguished in his edition between Fausboll.
it has been

three component elements, the tale, the frame, and the ning This text, of which the beginverbal interpretation. was translated in 1880 by Prof. Rhys Davids, is being translated by Mr. R. Chalmers, Mr. W. R. D. now
and Mr. R. A. Neil, and in the first volume of their translation has appeared 1895 under the able editorship of Professor Cowell. As Professor Speyer has explained, the Gatakalated, mala, the Garland of Birth-stories, which he has trans-

Rouse,

Mr.

H.

T. Francis

It is Sanskrit totally different work. .a rendering of only thirty-four Gatakas ascribed to Arya While is written in the plainest the Pali Gataka .5ura. prose style, the work of Arya Sura has higher pretensions, is in fact a kind of kavya, a work of art. It was and is
a

Buddhists, while the Pali Gataka used by the Northern belongs to the Canon of the Southern Buddhists. The date of Arya is difficultto fix. Taranatha (p. .Sura 90) known Sura was by many names, states that such as Asvaghosha, Pitrz'/"e/a, Durdarsha M""rz"e/a, (stc), Dharrnika-subhuti,
towards the end with king Kanika write

Mati/"itra.

He
was

of his life Sura, Gatakas

that also states in correspondence

to

(Kanishka and ?),

Paramitas

the hundred

that he began illustrating Buddha's

but (seep. xiv), of the ten when he had finished only thirty-four. It is certainly Gatakamala that our curious thirty-four contains l. Gatakas If therefore we Taranatha, could rely on
is also the number in the Bodhisattvaof Avadanas Avadana, and the stories seem to be the same Gatakaas those of our Mitra, Sanskrit Buddhist Literature, Rajendralal mala. p. 49.
same
"

acquirement died

The

EDITOR

PREFACE.

XV11

Arya

6Yira, being identical with Asvaghosha, the Buddha/"arita, would have lived in the author of the first century of our era. He is mentioned a as great (Taranatha,1 8 1 ), he certainly p. authority on metres and handles his metres with great skill. But dates are the weak point in the history of Indian always Possibly the study of Tibetan Literature, Literature.
and of the authorities on which Taranatha light hereafter on the date of relied, may throw more Sura, and Arvaghosha.
a

knowledge

F. MAX
OXFORD,

MULLER.

October, 1895.

CONTENTS.

PACK

INTRODUCTION
.

xxi
........

Introductory
I. The

Stanzas

Story of the Tigress Story of the King Story of the Small Story
of the Head of the Sibis

II. The III. The IV.

V.

8
20

Portion
of
a

of Gruel
.

...

The The The

The

Guild

.25 of
a

Story of Avishahya,
Story of the Hare

the Head
.

Guild
.

30

VI. VII. VIII.

IX. X. XI.

-37
.

Story of Agastya Story of Maitribala Story of VLrvantara

46

The The The The The The The The The The The The The The

55

71
.

Story of the Sacrifice Story of Sakra

Story of the Brahman
.

93
.104
109
.

XII. XIIL
XIV. XV.

Story of Unmadayanti Story of Suparaga Story of the Fish

.

.114
124
.

134 138

XVI. XVII.
XVIII. XIX.

Story of the
Story of the

Quail'sYoung

Jar

.141
.

Story of the Childless One

.148
.
.

Story of the Lotus-Stalks Story of the Treasurer Story of jturftfabodhi

Story of the Holy Story of Mahabodhi Story of the Great
Ape
.
.

154

XX. XXI. XXII. XXIII.

XXIV.

.164
.

.172
.181

The The
The

Swans
...

.200

...

218

XX

GATAKAMALA.

PAG

XXV. XXVI.

The
The The

Story of the Sarabha Story of the Ruru-Deer Story

of the Great

.227
234

XXVII. XXVIII.
XXIX. XXX. XXXI.

Monkey
...

244

The The

Story of Kshantivadin Story of the Inhabitant Story of the Elephant

.

253
268
281

of the Brahmaloka

The
The

Story of Sutasoma
Story of Ayogrz'ha

.
.

291

XXXII.
XXXIII. XXXIV.

The
The

.314
.

Story of the Buffalo Story of the Woodpecker of the

...

324

The
Table

.329

Synoptical of the

Correspondence
the

between
Verses

the

Stanzas
the

(^atakamala
.

and

Scripture
.

of

Pali

"ataka
Index

.337
341

Transliteration

of Oriental Alphabets

adopted

for the
.

lations Trans.

of the

Sacred

Books

of the

Buddhists
-

347

INTRODUCTION.

THE Northern indebted

mentioned

'

Garland

belongs of Birth-stories Buddhists. For the discovery

Mr. Brian H. Hodgson, interesting
him

'

to

the

Canon

of the
we are

of this work
as

to

who

early

specimens of his old Patan scriptures communicated monk, and in the it. One deposited also procured copies of of these was library of the college of Fort William, belonging to the now Bengal Asiatic in 1^82, Society, described, by was and
to

it among

the

as 1828 Bauddha

by

Ra^endralala library.
to

Mitra.

Another

was

forwarded

Burnouf,

who

the Sutra

merely superficial if we the (7atakamala, judge from the may acquaintance with terms 1'hishe deals with it in his ' Introduction a with which ' indien,' p. 54 of the second toire du Bouddhisme edition : Je dis les livres, quoiqu'il la liste n'en existe qu'un seul dans la collection de M. Hodgson, et dans nepalaise qui porte et

Hodgson

MSS.

and in Paris,

thoroughly studied other fcrm Avadana classes, which

seems

Paris the ing works belongto

part

of the

to

have

had

le titre de qui merite intitule Djdtakamald

passe
!

; c'est Djdtaka (naissance)

ou

le volume

pour

un a
a

anterieurement has never given

naissances, qui des diverses actions meritoires de (^akya recit In fact, he Buddha.' Tepoque il devint ou
summary,

la

Guirlande

des

of its still less a detailed account It was contents. not until 1875 that M. Feer gave such an Sen, t. in the Journal Asiatique, VIP account p. 413. .5, Moreover, is not Burnouf's statement quite correct with
works the the 6"atakavadana (No.32), ^atakamala (No. (No. 34). Of these only one, and the Maha^-atakamala 33), ' indeed, is extant, Garland of Birth-stories.' viz. No. 33, our
one, are

respect

to

the

Nepal

list.

Not

but

three

"ataka

named

there2,

No. 34 may of by the

be the work, containing 550 or 565 "atakas, spoken imparted Bauddha so much valuable monk who

1
a

I have See

spaced Hodgson,

the words Essays on

that prove my the Languages

statement.

"c.

of Nepal

and

Tibet,

1874, p. 37.

XXli
information
to

GATAKAMALA.

Hodgson1,

Tibetan
to

Ivanovski, As to No.

scholars, have of late drawn the attention of the public2. its title,^atakavadana, 32, allows the supposition or it is either a collection of "atakas that that and avadanas, by it contains 'great religious exploits (avadana) performed
'

collection of 101 Russian two which

perhaps, including tales,

or,

original of the also our (7atakamala, Serge d'Oldenburg and the

the Bodhisattva, is more Nothing

Buddha, became the Lord. afterwards in a nearly common than the use of both terms bears also the appellaOur Gatakamala manner. tion synonymous 3. by In translating "ataka Bodhisattvavadanamala of use 'birth-story,' I comply the general official and with The Church. by the Buddhist interpretation of that term who
must original meaning Kern has demonstrated

tale, story,' as Prof. simply ; in India4.' Buddhism in his History of from the be drawn Additional evidence of this statement may fact, that in several of the old and traditional headings, of denotes former these stories the part compound of the Bodhisattva, but some the not of the tale, as other person Vyaghri^ataka, the Story of the Tigress,' or a thing, as Kumhave been
' '

bha^-ataka,

respectively of this collection ; or an action, as Silavima7^sa(ka)heading "rataka, the common of Nos. 86, 290, 305, and 330 in Fausboll's Pali "ataka, Na^a^ataka, ibid.,No. 32, or a quality, Silanisa/wsa^ataka, ibid., No. 190. as Sometime after M. Peer's compte-rendu of the Paris MS. was

the

the Story of the Lotus-stalks,' which are

'

Jar ;

'

Bisa^ataka,

the Story of I, XVII, Nos.

'

and

XIX

MSS. to Europe. came of the ^atakamala published two new belong to the valuable set of Sanskrit Buddhist They works Dr. Wright for the Cambridge University acquired which Library, in his described by Prof. Cecil Bendall are and
excellent appreciate

Catalogue the great

(1883). Prof.

Kern

was

literary merits of the soon planned an edition, availing himself of the two MSS. (Add. 1328 and and the Paris one5.

the first to ^atakamala, and Cambridge

This

editio the end of 1891 as the firstvolume princeps published at Oriental Series of Prof. Lanman. It has every of the Harvard to bear the name because Arya right of princeps,' not only Sura's work has never been edited before, but on account of

1415)
'

was

Essays, pp. 17 and 37. See the paper of d'Oldenburg, in the Journ.Roy. As. translated by Dr. Wenzel Soc. of 1893, p. 304. 3 Also cp. the passage of the Avadanakalpalata, quoted infra, p. xxiii. * See I, p. 257 of the original (Dutch) edition. 5 Dr. d'Oldenburg See his two more mentions copies ; they are at St. Petersburg. Roy. As. Soc., p. 306. paper in the Journ.
2

See Hodgson,

INTRODUCTION.

XX11I

the critical acumen and the untiring care of the editor, whose have almost purged text from the clerical errors the exertions blunders which greatly encumber the Nepal and manuscripts1.
to Prof. Kern, thanks this masterpiece of Sanskrit Buddhist literature is now accessible to Sanskritists in an to translate it, as I conexcellent edition. I have undertaken sider it a most for the knowledge document valuable of Buddhism.

Thus,

Gatakamala It has is a class-name. speaking, been pointed out above that in the Northern Canon Buddhist have been known, several writings of that name made and far as I know, does not so occur though, this appellation in the book-titles of.the Pali Tripi/aka, such texts as the Pali
Properly

Gs.t3.ks. have some may and the A'ariyapi/aka right to be thus designated. it is a generic appellation is made That plain from Somendra's Introduction to the Avadanakalpalata of his father Kshemendra.
'

It is said there,

verses

7 and

:
"

a/"aryaGopadattadyair

avadanakramo^/nta/z

ukkityokkitya, vihita gadyapadyavi^rmkhala//, ekamarganusari;/ya/2 para;;/ gambhiryakarka.ya// vistir;/avaraana/2 santi G^na^atakamalika//.'

" Garlands of Birth-stories of the Gins. by exist many Gopadatta and other teachers, who, discarding the usual order of the Avadanas, gathered tales carftim, and told them at length holding in elaborate prose (gadya) interspersed with verse, free as to the proportions themselves of the two styles, which
'

There

"

interchange. they made Path, but, owing Right

understand.' This definition

They
to

all treat of the praise of the hard to are their profoundness,

of that class exactly suits the work, the is here published. This translation of which composition flowery prose built intermingled consists, indeed, of verse with it to the rules and methods up according of Sanskrit rhetoric ; claims to be a florilegium, a selection of "atakas, with the faith in the avowed objectof rousing or invigorating the true It told at length. minds of the reader ; and the stories are It is has perhaps been the most perfect writing of its kind. distinguished less by the superiority of its style than by no Its verses the loftiness of its thoughts. and artful prose are in the purest Sanskrit the reader by the written and charm
-,

to his Compare the complaint of Prof. Cowell, p. xii of the Introduction Books, vol. translation of the Buddha/fcarita (Sacred xlix). 2 The peculiarities of our author are not many, and bear chiefly on lexicology, intimate acquaintance on or the most not with the grammar style, which show his faith, of course, language. His necessitate the use classic and

subject-matter
in Buddhist

of

number

of terms,

found

writings

only ; yet he avoids

several

of

XXIV

GATAKAMALA.

elegance of their form and the skill displayed some of which of a great variety of metres,
met

in the handling are rarely to be

with the sometimes and are adorned the additional qualities of difficult and refined rhymes, and like. Apparently is ascribed, "atakamala to whom the vSura, have by Nature, whose a was talent must poet richly gifted with

elsewhere1,

been
Above Indian

by developed I admire all,

masters

literary studies. thorough and extensive his moderation. Unlike so many other in the art of literary composition, he does not
use
scene

allow himself the luxuriant wise en

necessary

of embellishing

for his

subject.

apparel and the whole is beyond of Sanskrit alawkara what His flowery descriptions, his long

his elegant manner elaborate sermons, of narration, are in harmony or the always with the scheme of the whole Similarly, in the choice of his metres nature of the contents. he was by stylistic motives in accordance with the tone guided
and

It and sentiment required at a given point of the narrative. is a pity that most lost in the are of these excellencies translation. Thus for the philologist and the lover of Oriental much literature. To it is the peculiar the student of Buddhism its great character constitutes of the "atakamala which importance.
is really a by a simple
it is styled 6 a garland of stories,' it Each "7ataka is introduced collection of homilies.

Although

of ethical and religious purport, The whole treatment the story. which bears the character of a religious discourse. Prof. of the tale Cowell, in his preface to the translation of the Pali Gataka, are 'continually introduced observes that the G'ataka-legends into the religious discourses to the whether magnify
....

prose sentence is to be illustrated by

glory

of the Buddha

or

to

illustrate Buddhist

doctrines

and

Sanskrit, as vi^-ita and most are them, which not good of those signalized by He olten employs Neil in p. ix of their edition of the Divyavadana. Cowell ami ' itself is Skt. Pali utthava [which propense,' uddhavautsava],sumukha "karoti, "bhava, to express the imbibing a term of (jualitiesinto satmibhavati,
=

tion/ dejecand and vaitanya 'dejected' a.yaya, vi tana adhya^aya ' durmana/z 'sad,' pratipat (good) and pratipatti vimana^ he uses Likewise as such words pratisa;;/vanipaka, and so on. conduct'
one's

'

nature,

modana,

(ahoratram)
in the meaning aham
=

atinamayam
'

arabbha]
20

of

prat)

pratyaham.

expressions, and of such as were IX, 60 and elsewhere, akumbha XVII, So e.g. addha found in his work. 5, dawrfa.g'inika in XXVIII, XXVIII, 31, 37. 1 V, 22-24, XXIX, Among I notice the Mattamayura the less common metres XVII, XVIII, XXIII, 20, 25 ; the Bhu"anga4 and 32; the Pramitakshara 17, Kalika XVII, some or 20; metre 26 ; the Praharawakalita akin to prayata XXIX, Misc. Ess. II, 141 XXIII, the Sumanika 34-39, for it does not cp. Colebrooke,
"
"

[=Pali 27 arabhya VIII, and sUritya adhikrztya, concerning' On the other hand, instances of old words and from the Dictionaries, are hitherto only known
asa,
=

XXVI,

taught by Colebrooke, in verses suit the scheme trochees and a bacchius, whereas verse 34 is made

35-39

each

up

of two

pada consisting of two trochees and a molossus.

INTRODUCTION.

XXV

precepts
a

by
to

right distinguished

appropriate be called a by

examples

Our

(Satakamala

has

homiletics, and is for this reason entitled Sacred Books to a place among East. the of the 5ura took his thirty-four holy legends from the old and "ataka-tales. Almost have traditional store of all of them been identified with corresponding in other collections, ones Buddhism. So far as I could and Southern of Northern to control those parallels or add to them, I have taken care beginning or The at the end of each story. notice them at the himself in his introductory declares his strict stanzas author both conformity with scripture and tradition ; and, however much he has done for the adornment of the outer and embellishment form of his tales, we he implies that he trust him, when may has nowhere their outlines or their essential features, changed handed but has narrated them down by to him as they were Wherever his account differs writing or by oral tradition. from that preserved infer that he in other sources, we may he passes over Sometimes followed some different version. For instance, in the second importance. details of minor particulars of the eye-operation, story he avoids the hideous dwelt
upon

elaboration. of ancient Buddhist

sermons, choice collection of such their lofty conception their artistic and It is a document of the firstrank for the study

appreciated king wicked

in the Pali "ataka. XXVIII, in Story

The

same

good

taste

the monk XXII, XXXI Stories XVII, are much and are in the holy Pali book, which simpler than their parallels by exuberance as they are of details. unwieldy, encumbered I cannot help thinking that Sura particulars such omitted
against in Story VIII.
purposely.
new
or

the cruel when has Kshantivadin

will be act of the to be told,

For

the
to

rest, he

does

not

readers. unknown he puts the story of the popularity ; in order to honour his teacher, who had celebrated that 6ataka. in his to the actors He often neglects to give proper names ATiu"abodhi, the Ayogrzha, tales. For instance, of Agastya, heroes of the "atakas thus named, it is nowhere said that they begged Brahman "u"-aka, the the chilwere so dren who called. figure in a from Vijvantara, well-known consequently In the same legend, is only named a Brahman.' story (IX) the as a Madri, the wife of the hero, is introduced well-known before. had not been mentioned her name person, although That he closely adheres to the traditional stock of legends
'

his

tell stones their acknowledges tigress at the beginning, pretend

to

He

See The Jataka, translated from the Pali by various hands f Prof. E. B. Cowell, Cambridge, 1895, I, p. vi.

under

the editorship

XXVI

GATAKAMALA.

Generally by a good is also shown of his verses. number the metrical admits part of the Gatakamala of speaking, laudatory verses, There are a fourfold division. praising and the virtues of the hero ; these are commonly out pointing found in the first part or preamble are of the tale. There fine scenery or descriptive verses, containing pictures of of
Further, there are religious discourses, sometimes ; of the Bodhisattva of considerable length, put in the mouth The rest consists have their place mostly at the end 1. they it is chiefly in verses treating of facts in the story, and Pali find again the gathas of the corresponding there that we
phenomena.

6"atakas.

It is incontestable

that in

great many

cases

5ura

a very on or the same similar stock of gathas as are worked For in the Sacred Canon contained of the Southern Buddhists. in the sake of reference I have registered those parallel verses Table, which is placed at the end of this book a Synoptical Sometimes the affinity is so striking that (pp.

337-340).

one

critical restitution and will assist the interpretation for example, has Aura's stanza, V, n, the other. of it is a refined been invented by the author himself; not in Sanskrit of some Prakrit paraphrase gatha of exactly "ataka III, in Fausboll's same as the that which purport
text

p. 131, bears the both, it is plain

read
some

other Kern As
a

be to ought in It must been texts of vo2. sacred popular dialect, not in Sanskrit, that underly the elaborate high-flown verses This is proved, among and of .Sura. things, by the mistake in XIX, 17, pointed out by Prof. in the Various Readings he has appended to his edition. I have already remarked, by each story is introduced
the
text
no

number that in

158.

By Pali
have

comparing

pada

in

instead

leading

sentence,

according
1

to

some religious maxim, expressing Indian is repeated again at the usage,

which, end
as

that the verses seldom of repetition or development contain a mere Of this kind are XIII, told in the prose immediately what preceding. 16; XIX, i; XXX, 5; XXV, 5. 2 Here are some In the Bhisa^itaka, Fausb. IV, 309, u, read other instances. XIX, putti 13, ibid. 1. 22 sabbakami, cp. Gatakamala sabbasamatta1. 24 pu^entu, XIX, Gatakamala vedaw and 16; ibid. p. 310, 3 lattha, not cp. has been just
. . .

It is but

In the Aullahawsa^ataka, F. V, 340, 12 kha""/aw alattha, cp. XIX, 18. the reading of B"* and Sdr is confirmed Ibid. 343, 16 by Sura., XXII, unawz. 37 I read tavad kz. te labho eva ka. me, kat' assa ya"ana comparing .Sura XXII, is to be read for 80 I infer that F. V, 350, 16 mama 50, and from XXII, dhammaw, for vaso, In F. I, 213, vasu instead of sabb' sabbatth' atth'. a prose passage from the parallel prose of Gatakamala 13 (p. 98, maybe corrected 8 of the divide the words thus, ku"/"^ito "ato a""/akosam
" "

edition);

padaletva. On the other hand the Pali text is XXII, of use to correct a passage of *5ura. dharmo V, hy "c., cp. Fausb. 33 c we should read samyag apa"itaA 339. 22.

INTRODUCTION.

XXV11

by evam conclusion to the story, being preceded But, as a rule T, the epilogues are in this manner.' to that simple repetition. They often contain
a
'

or

not
more,

tatha, limited

the by the the story thus told being enhanced practical usefulness of be illustrated by may addition of other moral lessons, which it, or by pointing out different of religious discourses,

subjects

be of use. in connection our Most tale may with which of Apart these epilogues, in my opinion, are posterior to ^ura. from the argument discrepancies offered by some remarkable in style and language them, spirit pervading and the monkish I think it highly improbable that, after the author had put at
he the moral maxim the head and at the end of each "ataka his readers by means desires to inculcate upon the minds of deed of the Bodhisattva, a certain marvellous of of the account he should himself add different indications for other employments homiletical purposes. It is more to serve likely that

these accessories are of later origin, and were the added when had gained so great a reputation as to be discourses of .Sura to the Canon to be of Sacred Writings, and had come admitted by the monks a as store employed of holy and edifying for the purposes sermons of religious instruction.
of these considerations, I have bracketed in my later to me translation such part of the epilogues as seemed Yet I did not think it advisable to omit them. interpolations. They importance in themselves. They are not without allow into the interior of the monasteries insight to us an and Moreover, for preaching. some preparing witness the monks
account

On

contain precious information about holy texts of the of them Buddhists, Northern are either lost or have not yet which In the epilogue been discovered. there is even of VIII

likewise in that of XXX, find where we by the Lord the words at the time of his Complete spoken In XII Extinction. As to XI, see my note on that epilogue. hinted at. similar sayings of holy books are and XXI Concerning the person of the author and his time, nothing
a

textual

quotation

is told in That he was called Arya certain is known. .Sura by Chinese tradition ; the the manuscripts, and is corroborated between Chinese translation of the "atakamala, made 960 bears Arya Sura, on its title as the author's 1127 A.D., and
A

name

(see Bunyiu
of
our

Nanjio'sCatalogue,

No.

1312). Tibetan

tradition, too, author

famous as a teacher, and as the *Sura identifies him collection of stories. Taranatha
knows

leading

In the conclusion of III and XIII the the exception of V and XV. fully developed ; in that of the ninth is repeated, and then more G"ataka it is repeated in an abridged form.
text

With

XXV111

GATAKAMALA.

by which names more the with A^-vaghosha, and adds many impossible It is, however, be known. same should great man so two that entirely different in style and spirit as the works Buddha/fcarita and the (^atakamala should be ascribed to one author. and the same As to his time, Dr. d'Oldenburg observes that the terminus is the end of the yth century A.D., ante since it seems quem Garland traveller I-tsing speaks that the Chinese of our of Catalogue of the If No. 1349 of Bunyiu Birth-stories.' Nanjio's briefly Chinese Tripi/aka, being a Sutra on the fruits of Karma
'

explained
seems

by be

Arya
no

5ura, is written by
to objection

our

author
"

"

and

this must .Sura latter work is said to have the 434 A. D., when is supported This conclusion been translated into Chinese. by the purity and elegance of the language, which necessarily
to

reasonable

there have

lived before

point to a period of a high standard of literary taste and induced by this flourishing state of letters. Prof. Kern was a in the century of Kalidasa to place reason .Sura approximately but equally favourable circumstances may and Varahamihira,

be

to have existed a couple of centuries earlier. supposed I think, however, he is posterior to the author of the Buddha"arita. For "atakamala, the concerning other questions

it would be too long to dwell upon here, I refer to which Prof. Kern's preface and d'Oldenburg in Journ.Roy. As. Soc. 3893, pp. 306-309. Taranatha, the historian of Tibetan Buddhism, has preserved
in which the high esteem the "atawhich shows ' kamala Law. dering Ponstands with the followers of the Buddha's Bodhisattva's gift of his own body to the tigress, on the he [viz. it was as not so 5ura]thought he could do the same, a tigress followed very difficult. Once he, as in the tale, saw by her young, near starvation ; at first he could not resolve
a
on

legend

but, calling forth a stronger faith in the the self-sacrifice, Buddha, blood a prayer of seventy and writing with his own he first gave the tigers his blood to drink, and, when "Slokas, bodies had taken a littleforce, offered himself1.' their In this legend I recognise the sediment, so to speak, of the stream of by the stimulating emotion caused eloquence of that gifted Mahayanist his co-religionists. on the minds preacher of Any one discourses such as these must who could compose have been capable the extraordinary of himself performing In fact, something exploits of a Bodhisattva. of the religious enthusiasm of those ancient

apostles

of the

Mahayana

who

I quote

quotation

from

the very words, with which Dr. Wenzel translates d'Oldenburg's See Journ. the Russian. Roy. As. Soc., 1. 1. p. 307.

INTRODUCTION.

XXIX

China Saddharma Tibet to the pervades and it is not difficult to understand 5Cira, and the work that in of he should have been as the memory of posterity represented dispntandi a the ethics of his religion, non saint who professed
brought
causa,

pars, sed ita vivendi. of Cato, ut magna It was no easy task to translate a work of so refined a composition, less because there is no help to be had from any still Sanskrit has none, The text the Chinese commentary. and by Bunyiu Nanjio is not translated. commentary mentioned Repeated to careful study of the original has led me and
as

Cicero

says

change in the Indie,

few

passages

Bijdragen voor
vols.

of the translation I formerly Taal-Land-en Volkenkunde

published Ned. van

' Moreover. x viii and of the fifth Volgreeks.' be styled a second I have this, which may almost adapted ' Sacred the arrangements and of the edition, to the wants Books of the East.'

J. S.
GRONINGEN,

SPEYER.

April 16, 1895.

GATAKAMALA
OR

GARLAND

OF

BIRTH-STORIES
BY

ARYA

,9URA.

Om

Adoration

to

all Buddhas

and

Bodhisattvas

INTRODUCTORY
i
*.

STANZAS.

praise and glorious, of inexhaustible auscomprising charm, excellent virtues and thereby picious, are the wonderful the Muni exploits which in previous Them births. performed will I devoutly
Grand
and with the handful of flowers of my poem. deeds the way is taught 2, 3. 'By those praiseworthy that is leading to Buddhahood ; they are the landmarks Further be on even the hard-hearted that way. may

worship

softened
a

by

them.

The

holy

So greater attractiveness.' benefit of men the attempt

a

also obtain I considered, and for the find to will be made

stories may

for my own genius, by treating in the facts of the Highest One of the extraordinary in a manner is in accordance world with the which Scripture and Tradition. by course of facts as recorded
audience
4.

favourable

Him,

acting though

beautiful practice of virtues, while whose for the sake one of others, no could imitate, bent on self-interest; Him, the blaze of whose
of the All-Knowing One together with the head. venerate with bowed
name

glory is involved in his true One ; Him, the Incomparable Law and the Congregation I
1

The the left denotes the number of the stanza. cipher on prose parts of the original are indicated by the absence of the cipher.
The
B

GATAKAMALA.

I.

THE

STORY

OF

THE

TIGRESS.

His innate, births the Lord showed love towards all creatures, disinterested, and immense For this reason beings. and identified himself with all faith in Buddha, to have we the the utmost ought This will be instanced by the following great Lord. Even in former of the Lord in a previous birth, which has performance been celebrated by my guru, a venerator of the Three an Jewels, authority because of his thorough study of by virtue of his guru virtues, and beloved by his own

religious practices. In the time that the Bodhisattva, who afterwards Lord, benefited the world by manifold became our : of his compassion gifts, kind words, outpourings succour, and similar blameless deeds of a wisdom-cultivating
mind, engagements his birth in
in accordance with the excessive he had bound himself, he took to which quite
most
a

family of mighty eminent and Brahmans, distinguished by the purity of their conduct duties. to their attachment to their (religious) owing Being purified by the ^ata karma ments and the other sacraorder, he grew up and in a short time, owing to the innate quickness of his understanding, the for learning excellent aid in his studies, his eagerness and his zeal, he obtained the mastership in the eighteen branches of science and in all the arts (kalas)hich w
were

in due

not

incompatible

5. To the Brahmans Holy Writ; to the Kshatriyas he appeared like the embodied to the masses Thousandhe was eyed One1 ; to those who longed for knowledge a helpful father. In
consequence

with the he was

of his family. like (an authority) the as venerable as a king;

custom

destiny (the of his prosperous formerly large store a result of merits of earned), distinction, and fame fell to his wealth, share. But the Bodhisattva delight in such no His took things. thoughts had been purified by his constant study of
1

Viz.

.Sakra, the

Indra

or

Lord

of the Devas.

I.

THE

STORY

OF

THE

TIGRESS.

become familiar with worldand he had renunciation. former had wholly 6. His behaviour cleared his kinds of sin which beset the many mind, he saw So he shook off the householder's (worldly) pleasures. illness, and retired to some if it were as an state, the Law, plateau, which he adorned by his presence. from the world 7. There, both by his detachment by his wisdom-brightened tranquillity, he conand founded, in the world, who it were, by as the people disinclined for the to bad are attachment occupations

calmness of the wise. 8. His calmness full of friendliness spread about, it seems, and penetrated into the hearts of the ferocious
one them cease injuring another animals so as to make and live like ascetics. 9. By dint of the pureness of his conduct, his selfhe was control, his contentment, and his compassion, less a friend even in the world, who to the people no friends to him, than all creatures were were unknown

to

him.
10.

he wanted little, he did hypocrisy, and he had abandoned

As

glory, and pleasures. be propitious and worshipful towards htm. On the other hand, those whose affection he had 1 1 by his virtues, hearing of his former gained (in
.

the art of the desire for gain, So he caused even the deities to
not

know

his ascetic life,left their families and their relations Salvation, in and went up to him as to the embodied his disciples. order to become He taught his disciples, as best he could, good 12. 11 conduct (5 a),chastity, purification of the organs of from detachment sense, constant the attentiveness,

state)

tation world, and the concentration of the mind to the medifriendliness (maitri) on and the rest1.
disciples attained perfection in consequence of his teaching, by which this holy road was (tosalvation) established and people were put on Most
numerous
1

of his

The

four,

or

five,bhavanas
B

'

or

meditative rites' are

meant.

GATAKAMALA.

Now, the the excellent path of world-renunciation. but the ways doors of evils being shut, as it were, of pened haplike high roads, it once happiness widely opened

that the rambling along

Great-minded

One

(mahatman)

was

caverns the shrubby of the mountain in to the practices of meditation (yoga), well adapted this existing order of things. order to enjoyat his ease him. A^ita, his disciple at that time, accompanied 13"15. Now, below in a cavern of the mountain, he

from tigress that could scarcely move young by the labour the place, her strength being exhausted Her sunken of whelping. eyes and her emaciated her hunger, and she was belly betokened regarding her beheld
a

food, who thirsting for the milk of her her, trusting their mother near and fearless ; but she brawled at them, as if they were harsh roarings. strange to her, with prolonged On 1 6, 17. though seeing her, the Bodhisattva, in mind, was by the shaken with compassion composed the lord of the suffering of his fellow-creature, as
own

offspring as udders, had come

compassionate, in the greatest sufferings of their own, are evident by the grief, however touched small, of another ! And his powerful pity made him utter, agitation him repeat to his pupil, the following words made

mountains how the

(Meru) is by

an

It is a wonder, earthquake. be their constancy ever so

manifesting his excellent he exclaimed,

1

'

nature

My

dear, my

dear,'

the worthlessness of Sa;^sara ! This her very own ones. animal seeks to feed on young Hunger her to transgress love's law. causes 19. 'Alas ! Fie upon the ferocity of self-love,that
makes of her
a

8. 'Behold

mother

wish

to

make

her meal with the bodies

name

offspring ! Who 20. to ought one self-love, by whom like this ?

own
*

foster the foe, whose be compelled may

is

to

actions

Go, then, quickly and look about for some means her hunger, that she may not injure her of appeasing to avert young ones and herself. I too shall endeavour

'

I.

THE

STORY

OF

THE

TIGRESS.

The disciple promised to do that rash act.' so, and went off in search of food. Yet the Bodhisattva had but used a pretext to turn him off. He considered thus
21.
:
'

her from

from the body should I search after meat body is availof another, whilst the whole of my own able ? is the getting of the meat Not in itself only a matter of chance, but I should also lose the opportunity of doing my duty. Further,
'

Why

22-24.

'This

body

being
a

brute,
source

always
not

impure, and

at wise who should not rejoice There are but two things that the benefit of another. disregard the grief of another : attachment one make to one's own pleasure and the absence of the power of helping. But I cannot have pleasure, whilst another

frail, pithless, ungrateful, he is of suffering, its being spent for

to help; why the power grieves, and I have should I be indifferent ? And if,while being able to succour, I were mersed indifference even to show to an evildoer im-

remorse

by

feel the in grief, my mind, I suppose, would for an evil deed, burning like shrubs caught great fire.
*

by I will kill my miserable body into the precipice, and with my corpse casting it down I shall preserve the tigress from killing her young from dying by the teeth of ones ones and the young

25.

Therefore,

their mother. Even more,

*

by
an

so

doing
to

26-29.

I set

example

good

I encourage the meaning who understand disappointment to the great the virtuous ; I cause love the hosts of Mara, but gladness to those who Buddha-virtues; are I confound the people who sorbed abby egotism in selfishness and and subdued lusts ; I give a token of faith to the adherents of the most with astonishment excellent of vehicles1, but I fill

of the world

those who long for the those the feeble; I rejoice of charity ; I stimulate

This

best

of

vehicles

(yanavara)is

the

Buddhayana,

the

GATAKAMALA.

way highof charity ; I clear the in a manner pleasing to the charitable for, I yearned finally that wish men ; and among I have When the opportunity of benefiting may limbs ? others with the offering of my own "I shall Complete it now, and so acquire erelong accomplish Wisdom. does Verily, as surely as this determination 30, 31. those who sneer to Heaven
"

at

deeds

"

'

not
nor
as

from thirst of glory, from ambition, nor proceed Heaven is a means or royal dignity, of gaining for supreme even and everlasting surely as I do not care

bliss for myself, but for securing the benefit of I gain by it the power of others1: as surely may imparting for ever same time at the taking away and the world's sorrow and the world's happiness, justas
takes away darkness and imparts light ! Whether I shall be remembered, 32. when virtue is to be practised, or seen the made conspicuous, when tale of my exploit is told; in every way may I constantly benefit the world and promote its happiness !
the
sun
'
'

up his mind, delighted at the his lifefor securing to destroy even thought that he was even the benefit of others, to the amazement of the calm minds of the deities he gave up his body.
33.
so

After

making

"

body falling down sound of the Bodhisattva's stirred the curiosity and the anger of the tigress. She desisted from her disposition of making a slaughter of her whelps, and cast her eyes As soon as all around. she perceived the lifelessbody of the Bodhisattva, she it. to devour rushed hastily upon it and commenced But his disciple, he back without meat, as coming had got none, not seeing his teacher, looked about for

The

for be reached, or mahayana, vehicle by which Buddhahood may both appellations cover The nearly the same ground. other two are the Sravakayana See the Pratyekabuddhayana. and Dharmasawgraha II, with the annotation of Kenjiu Kasawara. 1 Pararthasiddhi here and in *t. 33 is a term, rather ambiguous ' it may also convey this as highest : the attainment meaning of the Apparently this ambiguity is intentional. Cp. Story XXX, object/
verse

17.

I.

THE

STORY

OF

THE

TIGRESS.

him.

that young tigress feeding on And the admirathe lifelessbody of the Bodhisattva. tion the extraordinary greatness of his performance of his emotions driving back of sorrow and pain, he to his veneration for his probably gave a fair utterance1 to virtues by this : teacher's attachment monologue
34-37.
to
was

Then

he

beheld

One was merciful the Great-minded indifferent He people afflicted by distress ! How He His own has brought to to welfare ! How

'

Oh, how

conduct of the pious, and perfection the virtuous to dashed pieces the splendid glory of their adversaries! He has displayed, clinging to virtues, How love! His heroic, fearless, and immense How His
was already precious for its virtues, has which forcibly been turned into a vessel of the highest now by His innate kindness although veneration ! And

body,

of how my own ! And the suffering of others roughness by the contrast is evidenced of this splendid of mind His ! Verily, the creatures are not act of heroism of having be commiserated to as now, their got Him
patient Protector,
away, ' In

He

was

as

as

Earth,

how

intolerant He

was

and Manmatha2, being disturbed and

every Being way,

forsooth, is
in dread

veneration

be

sighing defeat. of to that illustrious

compassion,

now

Great of boundless

(mahasattva), of

exuberant

yea, goodness, the refuge of all creatures, And for the sake of the creatures/ that Bodhisattva he told the matter to his fellow-disciples. over his disciples and also the Gandharvas, the 38. Then Yakshas, the chiefs of the Devas, the snakes, and

for by their countenance their admiration expressing his deed, covered the ground that held the treasure of his bones, with a profusion of wreaths, clothes, jewel
ornaments,

and

sandal powder.

The

text

has

jobheta,

not

a^obhata,

as

might
names

have

been

expected. 2 Manmatha,
love

Kama,

Kandarpa
are

and

the other

of sensual and pleasure Cp. Buddha/forita XIII, 2.

common

of the god equivalents of Mara.

GATAKAMALA.

His in former births the Lord showed So, then, even love towards immense innate, disinterested, and all identified Himself creatures. creatures, with all and faith in to have For this reason we the utmost ought Buddha, the Lord. [And also this is to be propounded: And having obtained this faith in Buddha the Lord, in we ought to strive for feeling the highest gladness ; Likewise faith will have itssanctuary/ our this manner listen with attention to the preaching of the we must by means to Law, us of since it has been brought And in sermons on hundreds of difficulthardships1.
'
"
"

the
manner

of subject

compassion,

thus
us

is
to

to

moving compassion, of of others, is productive

be said : for the act

in this benefit

an

exceedingly

excellent

nature2.']
story of the tigress, which does not appear either in the Pali "ataka or in the JTariyapi/aka, is alluded to in the BodhisattvavaII, 108. There the Bodhisattva, on the danakalpalata of Kshemendra

The

of a similar fact of self-denial and heroism in a later birth, Formerly, on tigress preparing to eat her seeing a hungry says : I gave her my body, in order to avert this, without hesitation/ whelps, in the fifty-first length, And at pallava the story is narrated It differsin some from ours. So does also the verses points 28-50.
occasion
'

redaction

of the Southern p. 94 of the 2nd ed.

Buddhists, told by Spence

Hardy,

Manual,

II.

THE

STORY

OF

THE

KING

OF

THE

Sims.
;

(Comp. the
The

Pali Gataka, No. 499, Fausb. IV, 401-412 ^ariyapi/aka I, 8.)

be listened of the excellent Law must to with attention. For it is by means of hundreds of difficulthardships that the Lord this excellent obtained Law for our sake. This is shown by the following. In the time, sattva, this our Lord was when stilla Bodhiin consequence a store of his possessing of preaching
1

Dushkarajatasamudanitatvat,
far

cp. Divyavadana,

ed. Cowell,
actions,

p. 490. 1 Viz.
improves

as our

as

gathering

merit, the consequence

of good

nature.

II.

THE

STORY

OF

THE

KING

OF

THE

SIBIS.

actions collected by a practice from time he once king of the By his a was .Sibis. deference to the elders whom he was to honour wont from his very childhood, and by his attachment to

meritorious immemorial,

he gained the affection of his behaviour, his natural quickness of intellect, he ; subjects owing to enlarged his mind by learning many sciences ; he was distinguished by energy, discretion, and power,
a

modest

by fortune. He ruled his as and favoured subjects if his own they were children. different sets 1. The of virtues, that accompany each member of the triad (of d harm a, artha, and

majesty

all together gladly took their residence, it seems, with him ; and yet they did not lose any of their in spite of the disturbance splendour might which from their contrasts. occur

kama)

felicity, to those who that is like a mockery have attained a high rank by wrong like a means, intoxicating grievous calamity to the fool, like an liquor to the feeble-minded it was, is him to as
2.
"

And

real happiness. full of compassion, 3. Noble-hearted, and wealthy, best of kings faces of the this at rejoiced seeing the beaming mendicants with satisfaction and joy at the
name,

indicated

by

its

attainment of the wished- for objects. Now this king, in accordance with his propensity for charity, had caused alms-halls, provided with every kind of utensils, goods, and grains, to be constructed in

In this way he poured out the all parts of the town. Yuga. rain of his gifts, not unlike a cloud of the Kma And he distributed them in such a manner, as well became the loftiness of his mind, supplying the wants of each according to his desire, with lovely deference

he enhanced the benefit of and kind speed, whereby his gifts. He bestowed food and drink on those who in need of food and drink ; likewise he dispensed were
couches,
wreaths, meals, perfumes, Then, "c., to those who them. silver, gold, wanted the fame of the king's sublime munificence spreading abroad, people who lived in different regions and parts
seats,

dwellings,

IO

GATAKAMALA.

to of the world went joy in their hearts. 4. The mendicants,

that country,
when

with

surprise

and

letting the whole world of men pass before their mind's eye, did not find in others an opportunity of putting forth their requests ; to him it was that they went up in crowds with glad faces,

justas
The

beholding them, when were of gain, minds whose with the hope rejoiced flocking together from all directions, though the outward in travelling appearance people of that mendicant but handsome," dress was anything he received them, as if they were from abroad, his eyes wide-opened with joy; he listened to their requests, as if good news were reported to him, and after giving, his contentment
5. Nevertheless friends come back
surpassed 6. The that of the recipients. voices of the beggars spread
about

wild elephants go up to king, on the other hand,

great lake.

the

perfume of the fame of his munificence, and so abated In a similar way, the the pride of the other kings. scent that runs out of the juice of the temples of the scent-elephant in rut, being scattered by the wind,
causes

the bees

to

neglect the like fluid of the other

the
tour

elephants1. One day

of his alms-halls, noticed the very small number of supplicants staying in consequence there, of the wants of the mendicant When he considered this, he people being supplied. the king, making
was

uneasy,

because

his habit of almsgiving

could

not

well proceed. him, quenched indigent, when to 7. The coming he his (thirst their thirst (for not the desired boons), for His passion for when meeting with them. giving), so charity was great, that no requester by the extent of his request could outdo his determination of giving. Then Oh, very arose this thought within him : blessed are those most the pious, to excellent among
'

In the original this simile is expressed called jlesha.

by the rhetorical figure,

II.

THE

STORY

OF

THE

KING

OF

THE

SIBIS.

I I

whom
and But
to

the mendicants

utter

without
me, as

restraint, so if they were

their desires with confidence to ask even as their limbs ! terrified by harsh words of boldness
in

refusal, they
wealth.' 8. Now

show

only

requesting

my

Earth, becoming how her

lofty thought,
stopped
as
a

of that exceedingly lord holding on to charity, had

aware

flesh, trembled to his own the very attachment wife would, who loves her husband.
surface of the earth

Sumeru, the lord of mountains, radiant with the shine of its manifold Lord of the Devas gems, began to waver. .Sakra, the inquiring into the cause (Devendra), of this wavering, that it was the sublime thought of that king understood the shivering of Earth's surface ; and which produced he was he entered into as taken up with amazement,
shaken,

The

being

this reflection : How is this ? Does 9. high and feel so great a

*

this king

bear his mind giving

so

at rejoicing

conceive the thought of girding to give with the strong determination of parting limbs ? with his own 'Well, I will try him/ Now by his officials, was the king, surrounded sitting in (onhis throne, in his hall) the midst of the assembly. The usual summons had been given, by proclamation charity
as

to

in away his resolution

inviting anybody

who

was

in need

were of wealth, silver,gold, jewels, boxes filledto the top with various care of the treasurer; kinds of clothes, were being uncovered; lent various excelcarriages, the yokes of which enclosed the necks being of different well-trained beasts of draught, were were crowding and the mendicants Devas, having 6akra, the Lord of the drew the shape of an old and blind Brahman, assumed On him the king fixed his the attention of the king.

of anything ; stores being disclosed by the

to advance made in. Among them

firm, placid, and mild looks expressive of compassion and friendliness, and he seemed with them to go to his The royal attendants him. encounter and to embrace him to say what he was requested wanting, but he

1 2

GATAKAMALA.

king, and after uttering his hail and blessing, addressed him with these words : hither from afar I have come A blind, old man 10. For the purpose begging thy eye, O highest of kings.
drew
near

the

'

of ruling the world's regular course sufficient,O lotus-eyed monarch/ Though

one

eye

may

be

an extreme the Bodhisattva experienced delight at his heart's desire being realised, a doubt had really arose within him as to whether the Brahman

this thought being always present to his mind, himself had fancied so, and since he longed to hear the very sweet words of the eye being asked, he
said
so

or,

thus spoke to the eye-asker : has instructed thee, illustrious Brahman, 11. 'Who it here and to ask from me to come one eye ? No one, is said, will easily part with his eye. is he that Who

thinks the contrary of me ? Lord of the Devas in the disguise of a .Sakra, the Brahman, knowing the intention of the king, answered: His statue, instructing me 12. to ask 'It is 6akra. Now here. to come thee for thy eye, has caused me hope by giving me make real his opinion and my thy eye.' Hearing the name of 6akra, the king thought : Surely, through divine power this Brahman shall in his eyesight in this way,' and he spoke regain
'

'

voice, the clear sound of which manifested his joy : has I will fulfil thy wish, which 13. 'Brahman, here. Thou desirest one thee to come eye prompted from me, I shall give thee both. thy face with a pair of 14. 'After I have adorned bright lotus-like eyes, go thy way, putting standers the byfirstinto doubt's swing as to thy identity, but them by the certainty of it.' amazing The king's counsellors, that he had understanding decided to part with his eyes, were perplexed and They agitated, and sadness afflicted their minds. said to the king : Y 15. 16. Majesty,our too great fondness for chanty
soon
'

makes

you

overlook

that this is mismanagement

lead-

II.

THE

STORY

OF

THE

KING

OF

THE

SIIJIS.

13

ing

to

purpose

of of

one
us.

evil. Be propitious, then, desist from your do not give up your eyesight ! For the sake ; disregard man twice-born must not you all Do burn with the fire of sorrow not your
you

to subjects,

whom and prosperity. 17, 18. 'Money,

have

hitherto ensured of opulence; and trained

comfort

the

source

; carriages gems ; milch cows draught ; vigorous beauty ; elephants of graceful dwellings fitfor all seasons, resounding with the noise J, by their brightness of the anklets and surpassing boons fitto be bestowed. : such are the autumn-clouds

brilliant beasts of

Give
*

those, and

not

your

eyesight,

you

who

are

the only eye of the world. but consider this : Moreover, great king, you must can the eye of one 19. 'How person be put in the If, however, face of another ? divine power may effect this, why should your eye be wanted for it ?
'

Further,
'

Your
use

Majesty,
a

is eyesight to he might the abundance witness not then, give him ; do money ! rashness
20.

Of what

poor

of

? others ?
man an

That

Well
act

commit

of

'

Then
*

the

king

addressed

his ministers
to
a

in soft and
up his again the

: conciliating terms He who 21. after promising his gift,such to withhold mind

give, makes
puts on off before.

one

bond

of cupidity which he had cast 'He 22. who after promising to give, does not keep his promise, being driven from his resolution by avarice,

should

he

not

23. 'He

? be held for the worst of men the hope who, having strengthened

by engaging himself to mendicants of a with the harsh disappointment there is no expiation. And asserting with respect to your
'

of the give, pays them refusal, for him

"

is divine

but also the (female) only the houses, therefore, are meant, in other words, the epithet is indicative of the richness attendance ; of the habitations. and magnificence Not

14

GATAKAMALA.

the eyesight power of itselfnot sufficient to restore ?" you should be taught this. that man That different means to carry are 24. wanted
'

to

out

purposes, Destiny
or
'

is well known,

indeed.
a

For

this

reason some

even means

though (Vidhi),

deity, needs

other. Therefore,
my

to exert must not you struct obyourselves determination to accomplish an extraordinary

'

deed

The
to

of charity/ We have : ministers answered to Your Majesty that you observe

goods

only ventured ought

to

give
eye ;

away

when

saying

and grains do this, we

and
not

not jewels,

your

entice Your

Majestyto

wickedness.' The king said : The very 25.

'

gift
use

not

what For this

wished is water

thing asked for does not

to
one

given. Of afford pleasure. ? carried off by the stream

to

for

must

be

reason,

I shall give

this

man

the

object

he

the king, overlooking, owing to his solicitude, the respect due to the king, spoke thus : Pray, do it not. You is vying holding are an 26. empire, which
*
'

requests.' After this, the first minister more than who had got into the intimate confidence others of

the

with
no

the riches of 6akra,

can

to

one

and with

aspire without a meditation, and the possession

numerous

the attainment of which large amount of penance

may pave to glory and Heaven;

of which

are and you care willing to give both your eyes ! With what away aim do you wish Where so ? on such a way earth has there been seen ? of proceeding By your a 27. place sacrifices you have gained the celestialgods, your fame is shining far and among feet reflect the splendour wide, your of the head*

sacrifices the way for it ! and you not

ornaments

is it of the kings (your vassals)what then that you long for to give up your eyesight ? But the king answered that minister in a gentle tone : 28. 'It is not the realm of the whole earth for which
"

'

II.

THE

STORY

OF

THE

KING

OF

THE

SIHIS.

15

is it Heaven, nor nor striving in this manner, final extinction, nor glory, but with the intention of I now becoming a Saviour of the World provide that labour of asking be not fruitless.' this man's I
am

one the king ordered eye of his, the lovely like a petal of a blue brightness appeared of which lotus, to be extirpated after the precepts of the intact, and with the greatest physicians gradually and to the beggar, over gladness he had it handed who

Then

asked

of the Devas, by the illusion of such a kind an produced power of magic saw that eye filling that the king and his bystanders When the king up the eye-hole of the old Brahman.

it.

Now

6akra,

the

Lord

beheld

the eye-asker in the possession of one unclosed his heart expanded delight, and eye, with the utmost he presented him with the other eye too. the king's visage 29. The eyes being given away, looked like a lotus-pond without lotuses, yet it bore by the expression of satisfaction, not shared however was the other hand, the Brahman the citizens. On
seen

with sound eyes. 30. In the inner apartments of the palace as well as tears in the town, everywhere of sorrow moistened But 6akra was transported with admirathe ground. tion tention inand satisfaction, seeing the king's unshaken

And

Wisdom (Sambodhi). of attaining Supreme he entered into this in this state of mind

reflection : What a a 31. 'What goodness and constancy! ! Though longing for the good a of the creatures I witnessed the fact, I can scarcely believe it.

right, then, that this person of marvellous goodness should endure this great hardship for a long time. I will try to render him his eyesight by showing him the way for it.'
not

'

It is

time had healed the wounds caused lessened and lulled by the operation, and almost the sorrow of the inhabitants of the palace, the town, day that the king, one and the country, it happened Afterwards,
when

GATAKAMALA.

sitting with crossed of solitary retirement, was legs in his garden on the border of a pond of lotuses. beset by fair and fine trees bent down That spot was by the weight of their flowers ; swarms of bees were humming gentle, fresh, and odoriferous wind was Lord Suddenly blowing of agreeably. .Sakra, the Being Devas, presented himself before the king. the
; a

desirous

asked 32
come

who he a. 'I am
to

was,

he answered Lord ,5akra, the

of the Devas,

I have

you/ him and said that he Thereupon the king welcomed waited for his orders. After being thus complimented, he again addressed the king : boon, holy prince (ra^arshi) ; 32 b. Choose, some say on what thou desirest.'
'

Now
never

the king

being

ever

wont

to

trodden the way of miserable and his lofty mind with his astonishment
:

give, and having begging, in conformity spoke

to

him

33, 34. 'Great is my

and

strong ;
to

my
me.

welcome

is large wealth, .Sakra, my army blindness, however, death makes It is impossible for me, after supplying

their faces the wants of the mendicants, to see by gladness and joy ; for this reason, brightened O Indra, I love death now.' 6akra
*

said

No

more

virtuous persons come this thou must tell me : have caused thee to 35. 'It is the mendicants who in this state ; how is it that thy mind is occupied come ? Say on ! do not hide the truth now with them even from me take the way to immediate and thou mayst
cure

of that resolution ! Only But in such a state as thine.

V
The
'

king replied : Why dost thou insist upon my boasting myself? Hear, however, Lord of the Devas.

2, This way is the Act of Truth, as Hardy, Manual of Buddhism 197, calls it. In the Pali Gataka, Sakka invites the king to it in plain Other instances of the sa^akiriya, as it is styled in Pali, terms. will in Stories XIV, XV, XVI. occur

II.

THE

STORY

OF

THE

KING

OF

THE

SIBIS.

supplicatory language of before is as pleasing to now and benedictions, so surely may as ears the sound of my !' one eye appear to me No had the king pronounced sooner these words than by the power of his firm veracity and his excellent
36. begging

As

surely as people both

the

store

of meritorious

actions

one

a resembling piece of a like sapphire. a Rejoiced at this miraculous pupil appearance of his eye, the king again spoke to 6akra : And as 37. surely as, after giving away both eyes knew to him who no my mind asked but one, other feeling but the utmost delight, so surely may I obtain
'

to him, appeared lotus-petal, encompassing

eye

also the other eye!' The king had hardly finished, when to him another eye, the rival, as it
one.

there appeared were, of the first

shaken with its its borders ; the ; the mountains drums of the celestials spontaneously uttered deeptoned and pleasing sounds ; the sky in all directions looked placid and lovely ; the sun shone with pure 1 brightness as it does in autumn a ; great number of flowers, tinged by the sandal powder various which
38-40.

Upon

this the earth was flowed over ocean

fell down from heaven ; the whirling around, including Apsarasas and Ga/zas, came to the celestials, there spot, their eyes wide opened with amazement; blew an loveliness ; gladness agreeable wind of extreme in the minds of the creatures. expanded From heard were 41-43. of voices all parts by crowds beings endowed praise, uttered with of Filled with joy and admiration, great magic power. they glorified the great exploit of the king in such loftiness ! what Oh, sion compasexclamations : what ! see his heart, how the purity of great it is ! for his own oh, how littlehe cares pleasures ! Hail for thy constancy to thee, renowned one, and valour !
was
'

It was the miracle happened, spring when from the flowers being mentioned above.
C

as

is to be inferred

l8

G ATA

K AM

ALA.

has recovered their protector world of creatures in thee, of a truth, as the lustre of thy eye-lotuses has ! Surely, the stores of merit are expanded again Righteousness ! After a long time solid treasures
The
has, indeed, obtained an immense victory ! him, Very well, very well ! Then .Sakra applauded and spoke again : hidden from me, Thy true feeling was not 44, 45. king ; so I have but rendered thee these pure-hearted
' *
' '

by means And of them thou wilt have of thine. the unencumbered power of seeing in all directions hundred beyond over one mountains.' of yq^anas, even 6akra disappeared on the Having said these words,
eyes

spot. Then

], his officials cated eyes indiwhose and wide-opened scarcely wanking the astonishment that filledtheir minds, went up in procession his capital. That town to exhibited

the

Bodhisattva,

followed

by

festival attire, being

manifold Brahmans

adorned with hoisted flags and banners, on the the citizens looking and dictions. praising the monarch with hails and beneWhen he had seated himself in his auclienceup and had of the

hall, in the midst of a great crowd, made ministers in the first place, of Brahmans
townsmen

elders,
come

to and countrymen, all of whom express their respectful congratulations ; he preached to them, taking for his text the account the Law of his own experience.

in the world, then, should be slow in satisfying the wants with his wealth, of the mendicants I have how these eyes of who has beheld obtained divine power, in consequence mine, endowed with In the of charity-gathered merit ? circumference
46-48.

Who

of one hidden
1

hundred by many

of yo^anas mountains,

I
as

see

everything, though distinctly as if it were

sudden appearance what of these officials and ministers is somehere. The At the Pali Gataka may account for it. strange same time, it is said there (IV,p. reappeared, 411) that [the eyes] the whole attendance of the king (sabba was present ra^aparisa) by the power of Sakka.'
'

The

II.

THE

STORY

OF

THE

KING

OF

THE

SIBIS.

of attaining bliss is superior to charity, distinguished by commiseration with others ? since I, by giving away human and modesty my eyesight, have got already in this world a superhuman and divine vision.
near.

What

means

Understanding this, .Sibis, make your riches fruitful by gifts and by spending1. This is the path leading to glory and future happiness both in this world and in the next.
49.

'

thing, because it is contemptible bs given virtue, that it can pithless ; yet it has one ; away by him who aims at the welfare of the creatures for if given away, it becomes treasure a (nidhana), its ultimate is only death (nidhana).' otherwise
50.
a

Wealth

is

object

So, then, it is bv means of difficult of hundreds hardships that the Lord obtained this excellent Law its preaching for our is to be sake ; for this reason heard
story is also to be told on with attention. [This account of the high-mindedness of the Tathagata, just Likewise discoursing as the foregoing2. of when demonstrating the result of meritorious compassion, and when in actions appearing already in this world : the merit, gathered by good actions, shows this manner
*

like the blossom this world) something already here (in flowers of increasing of its power, the charming glory.']
In the listof the contents which Somendra of the Avadanakalpalata I do not find our his father Kshemendra, to that poem of added it should happen to be included in No. 91, which deals avadana, unless with a king of the Sibis. But the edition which is being published in

For the rest, like the the Bibl. Indica is not yet so far advanced. it is alluded to in the second pallava, verse 108: story of the tigress, And in my I gave away both my eyes to a blind man, and -Sibi-birth body preserved a pigeon from the danger caused with (the gift of)my by a falcon/
'

responding purport of this royal precept may be illustratedby the corThe precept the narrative in the Pali Gataka. parts of is there given twice, in prose and in verse, see Fausboll's (rataka IV, The

p. 411, 22, and p. 412, 7. 2 Viz. the story of the tigress.

C
2

2O

GATAKAMALA.

III.

THE

STORY

OF

THE

SMALL

PORTION

OF

GRUEL.

(Comp. the
Any

Pali "ataka, No. 415, Fausb. Ill, 406-414 VII, p. 88, Cowell's ed.; Kathasarits. XXVII,

; Divyavadana

79-105.)

from faith of the heart and gift that proceeds is bestowed a a on great worthy recipient produces like a trifling result ; there does not exist at all anything as gift of that nature, will be taught by the following. Lord was In the time, when a our still Bodhisattva,

he

was

king

of Ko.?ala.

Though

he

displayed

his

power, royal virtues, such as energy, discretion, majesty, in an exceedingly high degree, the brilliancy and the rest surpassed the others. of one virtue, his great felicity, by his felicity, His virtues, being embellished 1.

shone makes
2.

the

more

; as

the moonbeams

do, when

autumn

their splendour expand. Fortune, dwelt with who

him,

distributed

her

wrath and favour to the other kings in such a manner, his enemies, however that she abandoned proud, but like an amorous woman cherished his vassals. his mind 3. His righteousness, however, prevented from doing ill so he did not oppress at all his adver; saries. But for him his dependents in such a with his foes. Now day this king recollected his last previous one In consequence this he existence. of remembering felt greatly He bestowed moved. still greater the motive gifts in charity happiness ^rama^as on and
"

displayed their affection degree, that Fortune would not stay

"

and

the beggars

he

and essential cause of Brahmans, the wretched fostered unceasingly his observance

(sia) and he kept strictly the l ; of good conduct Moreover, on poshadha^restrictions sabbath-days. he was desirous as of bringing his people into the
the power of meritorious of salvation by magnifying he was in the habit of uttering with a believing actions,
way
1

Poshadha
the
same

in Buddhistic
as

course

uposhadha

occurs

Sanskrit=Pali uposatha, Sanskrit upavasatha. A word in the Avadanakalpalata VI, 76.

which is of fuller form

III.

TIIK

STORY

OF

THE

SMALL

PORTION

OF

GRUEL.

21

heart in his audience-hall as well as in the inner apartments his palace these two stanzas, full of import : of Attending- on Budclhas1 by paying them honour, 4.
'

howsoever has
seen.

been

little, cannot taught before

Look
a

by

small
'

produce a triflingfruit. This it may be only by words, now at the rich affluence of the fruit,produced portion of saltless, dry, coarse, reddisharmy

brown

of mine with its beautiful chariots and horses and its dark-blue masses of fierce elephants ; the sovereignty of the whole earth ; great Fortune's favour ; my noble wife : behold the wealth ; beauty of this store of fruit, by a small portion produced 5.
of
coarse

gruel. This mighty

gruel/
his ministers nor the worthiest nor the foremost the among among
townsmen, to

Neither Brahmans

the

though tormented with curiosity, ventured he meant by these the king as to what

question
stanzas

two

he was in the habit of reciting every moment. which Now by the king's incessant repeating of them the queen also grew curious ; and as she felt less embarrassment in putting forth her request, one day, the opportunity this of entering into conversation preupon

subject

The

text

has

parallel passage

svalpikapi, vidyate in the Pali Gataka may serve as its commentary Na kir' atthi anomadassisu Buddhesu ParU'ariya appika.
na

Sugatapari^arya

the
:

the purport of these words of the king nama krz'taw tanu kshiwasraveshu na expressed: has exPali khircasavo, = 'who ki;;2/C'it; therefore, kshiraasrava tinguished Speaking buddha. his passions,' is here synonymous with
In stanza is thus
1

8 of this Gataka

properly, then, allwandering monks, who are earnestly performing their duties as such, may be styled buddhas,1 cp. for instance, Suttanipata, in other terms, buddha Sammaparibba^aniyasutta, verse may 12;
'

So it is used in chapter xiv of equivalent of muni. see the note of Prof. Max Miiller on verses 179 and Books, vol. x, p. 50, and the verses 1 80 in Sacred out by Weber, pointed Ind. Streifen, I, p. 147. are It is also plain that the Pratyekabuddhas Though Buddhas. to belong to the general considered class of the
be an sometimes the Dhammapada; they
are are

different from nevertheless

the Supreme

Buddhas
or

(Samyaksambuddha),
Cp. Spence
Hardy, I, pp. 294-296.

they Manual,

pp. 37-39;

also sugatas Kern, Het Buddhisme,

buddhas.

22

GATAKAMALA.

senting to him if you

your
at

itself,she
:
'

put

this question

in full audience
reciting, as which is within
are

6, 7. Verily, at all times, my

lord, you

giving But heart.

were

vent

my

speaking so. by this utterance, on, then, what you mean sir. in this manner is nowhere A secret ; therefore, proclaimed it must be a matter knowledge, of public and I may ask you about it.'
your it,say

the gladness heart is troubled by curiosity is allowed to hear If my person

to

look of gladness on his face he spoke : queen, and with a smile-blooming hearing this utterance 8, 9. When of mine without its cause, it is not only you, that are excited perceiving by curiosity, but also the whole of my officials,my town, are troubled and disturbed by and my zenana Then
the

king

cast

mild

the desire of knowing I am to what going

'

the meaning
to

of it.

Listen, then,

say.

10.

Justas

one

who

my
a

town.

existence, when I was Although sorry livelihood by performing

*

awakes I lived

from sleep, I remember in this very a servant keeping good conduct, I earned hired labour for people

elevated only because of their wealth. So one day I was 11. about to begin my service for hire, that abode and sorrow, of toil, contempt, fearing, lest (my family) support striving to and I should lack the means myself; when of sustenance four I saw senses, accompanied .Srama/zas with subdued it were by the bliss of monkhood, as going about for alms. 12. to 'After bowing them softened with a mind by faith, I reverentially entertained them in my house Out of that sprout has with a small dish of gruel.
this tree of greatness, that the glitterings of sprung the crest-jewelsother kings are now of reflected in the dust on my feet.
'Thinking my of this, I recite these stanzas, for this reason I find satisfaction in doing queen, and meritorious actions and receiving Arhats.' Then the queen's face expanded with gladness and
13.

III.

THE

STORY

OF

THE

SMALL

PORTION

OF

GRUEL.

2^

surprise. She raised her eyes respectfully to the king, indeed, is it that such 'Highly probable, saying: by merivery great prosperity is the fruit produced torious king, being yourself actions, since you, great
a

so witness of the result of meritorious actions, are For this very reason for (gathering) merit. anxious disinclined to evil actions, disposed to protect are you duly like a father, and intent on earning your

subjects

plenty of merit. illustrious glory enhanced by 14. 'Shining with charity, vanquisher of your rival kings waiting with bent heads for your orders, may you for a long time rule the earth up to its with a righteous management ocean-border ! wind-wrinkled The king said : Why should this not be ? my queen ! keep once to more 15. 'In fact, I will endeavour
'

'

I have noted the path leading to salvation, of which People will love giving, having the lovely marks. heard the fruit of chanty ; how should not I be liberal,

having

experienced it in myself?' Now the king, tenderly looking on his queen, beheld her shining with almost divine splendour, and desiring
know
1

to

6.

in the done,
The
some

of that brightness, said again : the crescent amidst the stars you shine Say, what deed have you midst of the women. result ? my dear, having this very sweet lord, I too have O yes, my queen replied :
'

the Like

reason

'

Now, spoke
17.

remembrance as the king

:

birth.' former life in my gently entreated her to tell it, she of my

in my hood childexperienced something I recollect that being a slave, after giving with devotion Muni to a passions the with extinguished dish, I fell asleep there, as it were, remnants of one By this wholesome from sleep here. action, and arose
1

8. 'Like

my prince, I remember, lord, sharing you with

"

surely,

no

extinguished these very words

you for my obtained What the earth. you said have benefit given to holy persons who be a small one their passions, can

I have

"-

were

then spoken

by that Muni.'

24

GATAKAMALA.

was the king, perceiving that the assembly by feelings of piety and amazement, overcome and that had roused the manifestation of the result of merit for meritorious actions, high esteem in their minds a like on the something audience earnestly pressed

Then

this:
'

19.
not

How

is it possible, then, that anybody

devote

himself

to

performing

meritorious

should actions

conduct, after seeing practising charity and good large and splendid result of a good action however this is not even looking at, worth small ? No, that man who inwrapt in the darkness of avarice, should decline for his gifts, though being himself renowned to make to do so. wealthy enough in the right manner If by abandoning 20. wealth, to be left and so of no once use at all,any necessarily
*

by

be acquired : who, then, knowing good quality may the the charm of virtues, would follow in this matter And different virtues, in truth, path of selfishness?

gladness, founded
21.

"c., being
on

followed

by

good

renown,

are

with us and is inaccessible to Almsgiving thieves and the rest cleanses the mind from the dirt of the sins of selfishness and cupidity ; it is an easy vehicle by which to relieve the fatigue of
l.

chanty. is 'Almsgiving is always which

great

treasure,

indeed,

sure trea-

Sa^sara; it is our best travel through and friend, that seeks to procure manifold pleasure constant and comfort for us. the

'All is obtained by almsgiving, whatever may be wished for, whether it be abundance of riches or brilliant domination, or a residence in the city of the Devas, or beauty of the body. Who, considering this so, matter should not practise almsgiving ? it is said, constitutes the worth 23. 'Almsgiving, of tions, domina; it is also called the essential cause riches of Even the grand performance rags for of piety.
22.
1

That

is :

to

Cp. Story V,

stanza

fire, water, 8.

seizure

from

the

part

of

the

king.

IV.

THE

STORY

OF

THE

HEAD

OF

GUILD.

25
a

dress, given away bestowed gift.'

by

the

simple-minded,

are

well-

this persuasive audience respectfully approved discourse of the king, and felt inclined to the exercise like. of charity and the from faith of the heart, any gift that proceeds is bestowed on a a and recipient, produces worthy great result ; there does not exist at all anything like by a trifling gift of that nature. [For this reason,

The

So

giving with a faithful heart to the Congregation of the Holy1 fit for (sowing) that most excellent ground one meritorious actions may obtain the utmost ness, gladblessings, and even thus : considering such to me greater than these, may erelong occur too.']
" "

'

IV.

THE

STORY

OF

THE

HEAD
40, Fausb.

OF

GUILD.

(Comp. the

Pali (rataka, No.

I,

231-234.)

in spite The pious wish to exercise almsgiving even of imminent peril ; who, then, should not be charitable when safe ? This will be taught as follows. In the time, when our Lord was stilla Bodhisattva, he was head In consequence a of the of a guild. excessive favour of his destiny, and owing to his own His great activity, he had acquired a large estate. fairness and integrity in commercial transactions procured he was him the highest esteem the people; among born of an illustriousfamily ; he had acquainted himself with various branches of learning and art, and by them his noble These purified his mind. qualities and As by the king. virtues caused him to be honoured he was the precept of almsgiving, he always keeping shared his opulence with the people. loving him, praised his name i. The mendicants

far and wide, so as the high reputation

to

fillall parts of the horizon with of his prowess as an almsgiver.

Aryasawghe.

26
2.

GATAKAMALA.

With

him,

no

one

indigent

was

floating

on

the

he would give or not. swing of doubt as to whether Trusting in this benefactor of renowned exploits, the bold enough to put forth their wants were mendicants

freely. 3. And

his wealth he, for his part, did not keep from them, neither for his own pleasures, nor striving by avarice. It was to emulate overcome others, nor

impossible
and

for him
for this
at

to

see

reason

the suffering of the mendicants, he avoided to no saying

'
'

them. One

day,

meal-time,

just bathed

and

dinner made up food and the rest, cooks,

and
taste,
near so

the Great Being had when himself, and a anointed complete dishes of hard and soft of various
dressed
as

by
to

smell,
came

prepared touch, "c., was his house. It wras

skilled and excellent please by their colour,

served up, a mendicant Pratyekabuddha, a who

by the fire of his knowledge had burned away all the fuel of innate evil passions, and now desired to increase He the merit of the Bodhisattva. placed himself in

stood without without apprehension, l to no agitation, looking firmly and quietly greater distance before him than the length of a yoke 2, in his lotus-white fingers clasped a quiet attitude, holding his almsbowl. on

the gateway. he 4. There

Now Mara, One, could not bear the the Wicked Bodhisattva In to enjoy that bliss of almsgiving. order to put an obstacle in his way, he created by between the Reverend magic of and the threshold deep hell measuring a very the entrance-door several fathoms in width. It offered a dreadful sight, accompanied flames were with terrible sounds ; tremulous burning hundreds awfully within ; it contained many in great agony. of men
1

Read

prajama0

instead

of

prawama0,
230

an

error

of

print
13.

of

course.se.
2

Cp. Lalitavistara

I (Bibl.nd.),p.

infra, Buddha/fcarita X,

IV.

THE

STORY

OF

THE

HEAD

OF

GUILD.

27

In the meanwhile the Bodhisattva, seeing the Prain search of alms, said to his wife : come tyekabudclha My dear, go yourself and give an abundant portion food to the holy man/ She said she would do so, of and went off with excellent hard and soft food ; but
4

beholding
turned looks.
matter,

the hell near the gateway, she suddenly her heels, terror-stricken and with bewildered on her husband When the asked her what was

fright had she could hardly tell; the sudden As the Bodhisattva, however, almost barred her throat. was at that this holy man the thought uneasy might turn back from his house without receiving his begged

meal, he did not heed what she told him, but himself, taking the excellent hard and soft food, came desiring to fill with it the almsbowl of the Greathe arrived near Minded One. When the gateway, he
saw7

that

most

dreadful

he considered the Wicked showing

what One,

whilst be the meaning of this,Mara, could out went of the house-wall, and

hell between.

And

his divine and marvellous shape, stood in the air,and, as if he wished to do good to the Bodhisattva, 'Householder, this is the great hell, named spoke: Maharaurava.

is the abode an 5. Here abode, out of which it is difficult to escape ing of those who, greedy of the praisbeggars, desire to give away wealth, voices of the indulging in the vicious passion for charity. In this
'
"

"

hell they must thousands stay for many of autumns. 6. Material prosperity (art ha) is the principal cause of the world's regular striving after the triad of objects. Whoso injures righteousness (dharma) artha, injures
'

is it possible, then, that the injurer of righteousness by destroying material prosperity, should not stay in hell ?
too1.

How

with in thing as be the sacrifices to the deities, material prosperity may performing for the dharma foundation-ground or ; justlytyled the substratum of s the possession of goods. right performance of sacrifices requires
The idea which underlies this assertion Brahmanical literature. If practising dharma

is often met is the same

28
'

GATAKAMALA.

hast sinned, being attached to charity and 7. Thou is the root of dharma. destroying thy wealth, which hell, that looks like For this reason this flame-tongued *, has come to thy encounter the face of Narakantaka

in order to devour thee. 8. Well then, desist from fall down share and
'

diately giving, lest thou immethe fate of those almspain

other and
are

givers, who
'

shrink

away
on

from

weeping who have

piteously. The 9. recipients, from the bad ceased

the

hand,

of giving, obtain the Therefore, desist from thy effort for rank of Devas. and rather charity, which obstructs the way to Heaven, apply thyself to restraint V The Bodhisattva, however, knew him : Surely, this
custom
*

is

an

attempt And

of the

Evil

One

to

thwart

vigorous

he so, understanding reply, yet in accordance

my giving.' almsin truth, made, with his firm

attachment

virtue, without breaking modesty and kindness of words. He spoke thus to him : It is with respect to my welfare, that thou 10-12. hast had the kindness to me the path of the show
to
'

pious.

Indeed,

it is most

proper

for divine

beings

to

show by their actions their skill in feeling compassion for others. Nevertheless, it would have been wise to use that way of stopping the illness before its appearance, For if immediately its first symptoms. or after
a

sickness have of bad treatment,

So calamity. of I fear, beyond the compass already spread,

1 2

by the fault progress already made the desire for cure will but tend to for charity has this passion mine
3

of medical

See Vishwupura^a The Evil

IV, chapter xxix

uses

(Wilson, 581). p.

The purposely. expressions leads to indeed on worthy the way that recipients of the gifts are ' imply he recommends, salvation ; and the restraint sawyama may Bodhisattva The the meaning of the self-restraint of the monks. in his well-turned answer to keep takes care the same ambiguous

One

ambiguous
'

word
!

15, sa/rayamayishyatapi). reading prayamam, proposed by Prof. Kern in the various his edition, is readings of undoubtedly right. Cp. pp. 78, 2 ; 96, 23 ; in, 16; 171, 15; 182, 3; 238, ii of his edition. The

(seestanza

IV.

THE

STORY

OF

THE

HEAD

OF

GUILD.

2Q

cure,

inasmuch

as

my

mind

notwithstanding thou saidst about unrighteous13, 14. 'As for what ness from charity and wealth being the principal arising cause of righteousness, my weak human understanding be called cannot grasp how wealth without charity can Why, tell me, please, at what time the path of virtue.

almsgiving,

will never shrink from thy well-wishing counsel.

robbed the bottom thieves, sunk away of the sea, when fuel for fire ? having become or when the giver goes to thou saidst, 15, 16. 'Further, ing Speakhell and the receiver to the celestial abodes."
or

is it that laid up as

wealth
a

produces
or

virtue ?

whether

treasure,

when
to

when violently by

"

longing for thou hast increased my to restrain me. endeavouring works of charity, though Yea, may that word of thine be fulfilled,and those beg from me rise to heaven ! For it is not as who happiness a means that I give in of procuring my own
so,

however,

charity, but

I love charity that I may

do

good

to

the

world.' Then

Mara,

the Wicked speaking friend.

One,

once
as

more

the Bodhisattva,
a
'

earnestly

addressed though he were

well-meaning for thy Decide I have spoken 1 7. thyself, whether idle talk, and afterwards go as thou desirest. or good Thou me either shalt remember with high regard happy or remorseful.'
"

The
'

Bodhisattva

'

said

Sir, thou

must

excuse

me.

accord into this fiercely prey to the flames, that will lick at me, rather than at the due time of honouring their affection by requestthe mendicants, who show me ing from me, incur the guilt of neglecting them.' After so speaking, the Bodhisattva the relying on I will fall of my blazing hell headlong, a
18.
own
"

power
cannot

of
at

his
any

destiny
rate

and

knowing
"

that

the hell without who

overcome
i

were

stepped entail evil heeding his family and his attendants, him ; his mind was not eager to withhold by terror, and his desire of giving was still

almsgiving forth across

increased.

GATAKAMALA.

to the power owing of his merit, in the rooted in midst of the hell a lotus sprang up, not its row like other lotuses1. With mud of stamen2 it seemed to laugh contemptuously at Mara. teeth

19. Then,

out with the aid of the lotus, produced of the his merit, the Bodhisattva large amount having of filledhis bowl with food, reached the Pratyekabuddha, expanding while his heart was with gladness and joy.

And

in order to show The his satisfaction, monk, into the air. There he displayed his splendour, rose as a raining and flaming with as great a majesty cloud from which appear flashes of lightning. Mara, 21. on the other hand, seeing his design in low spirits and lost accordingly his overturned, was He longer look in the face of dared no splendour. he disappeared with his hell. the Bodhisattva, and soon
20.

Why
this

has this been

the

taught ?

: (Forthis purpose) in

to pious wish exercise almsgiving in spite of imminent even peril ; who, then, should not be charitable when ? [Further this too is to be safe be induced : even the virtuous cannot propounded
manner
*

by fear

to

take the wrong

way.']
THE

V.

THE

STORY

OF

AVISHAHYA,

HEAD
Ill,

OF

GUILD.
3

(Comp. the
The

Pali Gataka, No. 340, Fausb.

not

128-132.)

allow themselves to be deficient in the virtue of charity either from respect to the loss of their fortune, or from the prospect of riches, as will be taught in the following.
virtuous do

born
2

In the original there is a pun, pawka^a, 'originating in mud, from mud/ being a common for ' lotus.' word Instead of danti0 I read danta0.
In

the story is told of the se///H Visayha, not it seems, of the misinterpretation of the first pada of the first gatha in this story; that line should be read danani Visayha. in the Nidanakatha Likewise adasi pure I, p. 45, 1. Vishah(Fausb. 14)we must read .S'andakumarakale yase/Mikale.

the Pali redaction Avisayha, in consequence,

V.

THK

STORY

OF

AVISHAHYA.

Lord was In the time, when our yet a Bodhisattva, he was the head of a guild, born of an illustrious family. He possessed many virtues: liberality, modesty, morals, !, learning, spiritual knowledge humility, "c. sacred him appear another Kubera. His affluent riches made He by admitting his guest as everybody spent them practising charity like an and everlasting sacrifice best of almsgivers In short, he was the (sattra). and On lived for the good account mankind. of of his being invincible by vices, selfishness, and the rest, he
was

known

Invincible
1. on

under the One ').

name

of Avishahya

is, (that
the On
same

the

The
as

him,
a

had sight of the mendicants he had on the mendicants.

cause as

it was
the

principal

uncertainty for. wished

2.

to

effect both sides of gladness, since it destroyed the attainment of the object
was

When
'no.'

saying in his heart for attachment to wealth. to the highest pitch, when 3. His joy rose cants mendibest things out of his house. the carried away For he knew to be the source those so-called goods of violent and heavy calamities, and therefore to cause

to give, he requested His great compassion

not

had

capable of left no room

dissatisfaction in
reason.

short time and without

any apparent

rule, indeed, riches, being joined with be called caravans on the road covetousness, may him, With on the contrary, towards wretchedness. himself and others ; to the bliss of both they conduced
4.

As

his
name.

goods

appeared

to

be

what

is signified by

their

So

then, that Great

Being

bestowed

the mendicant

people all around, wholly, giving to each according generously, and adorning his bounty
1

large gifts on and satisfied them his desire and to

by paying
a

pious

knowledge of Vaidik texts. "c., sacred learning' is jruta, the 'spiritual knowledge,' gn an a, to be learnt from the Upanishads, the philosophical Dan-anas and the like. The
'

32

GATAKAMALA.

respect to the requesters. heard the Devas, of his

When

6akra,

the
to

Lord
he
was

of

lofty munificence,

every-day appear grains, jewels, clothes to disprovisions of money, day after day ; perhaps, so he thought, his loss of his goods at least of the may apprehension
'

; and transported with amazement wishing firmness of his resolution, he caused the

try the

entice him to self-interest.' Nevertheless, the Great intent on the virtue of chanty. Being remained disappeared, like water5. As often as his goods hit by the sun-darts, so often did he order drops if it were to be fetched again from his house, as them
on

fire,and continued his large gifts. Sakra, the Lord of the Devas, the understanding deeds of Great Being to be bent as intently as ever on

decreasing, on charity, although his riches always went Now his amazement he concealed the whole of grew. his wealth in one a night, except coil of rope and When a the Bodhisattva, as usual, awoke sickle.
at

daybreak,

he

nowhere
nor

saw

his household
nor

goods,

neither
nor
even

furniture,

money,

his attendants. His desolate, and sad, as if it were by empty, plundered Rakshasas ; in short, it offered an afflicting aspect. Then he began to the matter ; and reflect upon

grains, nor clothes, house looked quite

searching about, he found nothing left but that coil he considered thus : of rope and that sickle. And Perhaps but to begging, not somebody, accustomed to get his livelihood by his own wont energy, has in
*

this
case,

manner

shown

favour

to

by the are goods well spent. fault of my destiny, some person whom my high rank has made envious, has caused them to run away out withbeing of use to any one, it is a great pity. The 6. fickleness of Fortune's friendship was known long before ; but that the indigent have to me my
'

house. my If, however,

In

that

grief by it,on this account my heart aches. house, how to 7. 'When coming my empty will for a long time were they feel, my mendicants, who to the enjoyment of my accustomed my gifts and
come

to

V.

THE

STORY

OF

AVISHAHVA.

33

did not yield to the feeling of afflictionand sadness, but kept the constancy of his mind, and though, being in this condition, he his intimates, was not capable of asking others, not even he never had followed the course as of getting his livelihood by
begging. Moreover,
to

be Will they not to a dried-up pond ? coming Nevertheless, the Bodhisattva

hospitality?

like thirsty people

'

people became still greater. One, still Then High-minded that with the disposition lived by begging from those who to earn, their food, kind words of welcome and the like, took that coil of to weed out rope and that sickle, and went grass day he earned by selling With the littlemoney after day. the grass, he attended to the wants of the mendicants.
But

himself that for the begging

it is hard

since he experienced beg, his compassion

even

Lord of the Devas, "Sakra, the and his devotion calmness in a state of extreme poverty, was

seeing
to

his imperturba

almsgiving fillednot only

Showing with astonishment, but also with admiration. his wonderful celestial body, he stood in the air and dissuade him from Being to to the Great spoke giving : Householder,
*

8-10.

'

Neither

own wealth, nor water, largesses, that have brought thee into this condition, I tellthee for which alarms thy friends. For this reason thy own good : restrain thy passionate love of charity.

thieves have robbed fire,nor nor princes.

thee of It is thy

thy

if thou dost beautiful recover not thy former mayst give, thou little at of however consuming riches. By constant fade ; by gathering ant-hillsbecome a time, possessions Though
being
as

poor

as

thou

art

now,

high.

ing this, the only way of increaswho sees his property is self-restraint.' The Bodhisattva, however, displayed his high-mindedFor

him

ness

and

his

constant

practice

of chanty,

when

he

answered u. 'A

in this manner : .Sakra however distressed, will (arya), gentleman ignoble thou (a nary a), O anything scarcely do let such wealth be mine, Thousand-eyed One ! Never

34

GATAKAMALA.

O
a

Sakra,
miser.
12,

to

obtain

which

I should

have

to

live

as

to an 'Who, thinking himself to belong honest family, would strike with the clear-sky thunderbolt men of his refusal the wretched who desire to find for their misery by death-like begging? Is a remedy I am, it possible, then, that such a one as should

13.

or the realm among accept any jewel, wealth, or even Celestials,and not use itfor the purpose of gladdenthe ing the faces of the beggars, grown pale by the pain

would only tend to increase the vice of selfishness,not to strengthen the propensity by such as be entirely abandoned to give away, must me ; for it is a calamity in disguise. is as fickle as a flash of lightning; it 15. 'Wealth to every come one, may and it is the cause of many
receiving
as

of asking ? 14. 'Such

calamities ; but almsgiving This being so, how may a ?

1

is

source

of happiness. cling
to

nobleman

ness selfish-

hast shown me thy .Sakra, thou I thank thee also for thy commiseration good nature, heart is too much and well-wishing words ; yet my to the gladness caused by deeds of charity. accustomed How, it take delight in the wrong then, can way ? Do not, however, bend thy mind to anger 1 7. on I pray thee ! Indeed, it is impossible to this account,
6. 'Therefore,
'

assault the hostile fortress of my small forces.'

'

native character with

Householder, : what thou describest is .Sakra spoke the line of conduct for a wealthy man, whose treasury full to the top, for whom are and granary manifold his is well-performed (by and abundant work nation domigained and assured but that conduct does not suit thy men, among See, condition. honest before 'Thou must, 18-20. all, through business by own on thy either carried exerting sagacity, or by following the traditional line of trade of thy family, in so far as itbe compatible with thy fame, who
has

servants),

his future,

has

V.

THE

STORY

OF

AVISHAHYA.

35

the splendour gather riches surpassing, like the sun, on proper occasions, display thy of thy rivals ; then by opulence to the people, and rejoice it thy relations and friends. Afterwards, having obtained due honour
Fortune's the part of the king and enjoying favour, like the ^mbrace of a loving sweetheart, if then there may arise in thee the inclination for charity But or thee. worldly pleasures, nobody will blame a the sole love of charity without means man makes
even

from

calamity and resemble a bird desiring to rise in the air with wings not yet full-grown. Therefore, thou must 21. acquire wealth by practising humble restraint and pursuing aims, and meanwhile
come

to

'

And what the longing for almsgiving. meanness can there be in this after all, if thou dost not give, possessing nothing ? The Bodhisattva Pray, thy Highness replied :
give up
'
'

must

urge me. he who for his own Even 22, more cares 23. interest than for the benefit of others, ought to give in charity, not caring for riches. For great opulence no such gladness, as is caused by the affords him by subduing covetousness satisfaction he with
not
'

Add to this, that mere riches do charitable deeds. lead to Heaven, but charity alone is sufficient to not an obtain a holy reputation ; further, that riches are impediment to the subduing of selfishness and the other

enjoys

Who, then, should not observe charity ? He, however, in order to protect the who by old age and death, desires to creatures surrounded by compassion ; give away his very self in alms, moved forbid to he whom the sufferings of others enjoythe be to him will relish of pleasures ; say, of what use the very great bliss,possessed by thee ? Hear also this, Lord of the Devas. duration of our life is as uncertain as the 25. 'The
vices. 24.
*
'

prosperity of our wealth. Thus reflecting,we must for riches, when getting a mendicant. care If one a track on 26. carriage has beaten
'

not

the

ground,

second

goes

by that track with

D 2

some

confi-

36

GATAKAMALA.

I will not spurn For this reason and so on. this firstgood road, nor prefer conducting my carriage on the wrong path. come to great wealth, more 27. 'And should I once it shall to a certainty enrapture the minds of the in this confor the present, even ; and dition, mendicants And I will give alms according to my means. dence,
may

never

be careless in keeping

my

vow

of charity,

.Sakra

'

these words 6akra, the Lord of the Devas, being wholly propitiated, exclaimed with praise : Excellent, and excellent,' and looking at him with admiration kindness, spoke : (Other) 28, 29. people run after riches by every
'

On

'

trade, be reputation,
to

it low
not

and and rough danger, minding

to prejudicial

their

since

they

pleasures and misguided Thou, on the contrary, the deficiency of thy mind the loss of thy wealth, nor pleasures, nor my temptation ; keeping thy mind firmly intent on the welfare of others, thou hast promoting manifested the greatness of thy excellent nature ! Ah ! how thy heart shines with the lustre of 30. exceeding loftiness,and how it has wiped off entirely the darkness of selfish feelings, that even after the loss of thy riches the hope for recovering them cannot
'

their own inconsiderateness.

attached by their dost not

are

spoil it by bringing !
31. 'Yet,

about

reduction

of its charitableness

since thou sufferest at the suffering of by compassion others, and moved strivest for the good of the world, it is no wonder after all,that I have not been able to deter thee from almsgiving. As little is the Snow-bright Mountain shaken by the wind. But it is in order to enhance 32. thy fame by trial, that I have hidden that wealth of thine. Not otherwise beautiful, reach the a than by trial can gem, though
'

great value of a renowned jewel. on 33. 'Well then, pour thy gifts down the mendicants, fills as a the pools. satisfy them great rain-cloud By my favour thou shalt never experience the loss of

VI.

THE

STORY

OF

THE

HARE.

37
my

thy wealth, and thou towards thee.' After praising him

to
on

must

forgive

me

behaviour

so,

him, and obtained the spot.

In this
manner,

6akra restored his large estate his pardon, then he disappeared

allow themselves of chanty loss of their fortune, or either through regard to the through the prospect of riches.
to

be

then, the virtuous do deficient in the virtue

not

VI.

THE

STORY

OF

THE

HARE.

(Comp.the

Avadanajataka 10; XVIII,

Pali Gataka, No. 316, Fausb. Ill, 51-56 ; Aariyapi/aka I, in Peer's transl. Ann. du Musee Guimet,

I421.)

practice of charity according to their power by in the state of beasts, is even the Great-minded, when fact ; who then, being a man, demonstrated a should be charitable ? This is taught by the following. not In some inhabited region of a forest there was
a

The

spot frequented thickets made up

by

trees

as river, the stream of which was blue and as pure as lapis lazuli; its ground, covered with a carpet of tender grass, was soft to the touch look at. There to the Bodhisattva and handsome lived a hare. his splendid In consequence 1. of his goodness,
a

abounding its boundary with

of in flowers

It was ascetics. lovely creepers,

beset

with
and
on

and

grasses, fruits ; adorned

figure, his superior strength, and his great vigour, not fearing others, he by the small animals nor suspected behaved like the king of animals in that part of the forest.
2.

Satisfying his

wants

with blades of grass, he bore

In the Avadanakalpalata the hare that gave up his body is No. 104. It is much I ascertained as to the version of the Avadana^ataka, akin from the two Cambridge MSS. of the Avadanakalpalata.

38 the handsome skin he wore

GATAKAMALA.

For the ascetic's of a Muni. appearance his bark-garment his own, was the hairs he did

in thought, speech, and of the purified by his friendliness, most action was like his pupils and were animals given to wickedness friends \ But more especially he had caught the hearts of an
otter,
a

of his body. 3. As everything

jackal,nd a

eminent

They his combecame panions, ape. by the love and respect which his attracted Like relations whose virtues inspired in them.
an

affection is founded on mutual relationship, like friends friendship has grown by the compliance to each whose together. other's wishes, they passed their time rejoicing Opposed to the nature of the brutes, they showed to living beings, and their cupidity being compassion extinguished, they forgot to practise theft. By this behaviour renown and by their having regard to good
to (theprecepts of)righteousness conformably by (dharma), their keen understanding and, owing to this, by their close observance of religious obligations in the manner by the pious, they roused even approved the surprise of the deities. that which 4, 5. If out of the two lines of conduct
"

complies with pleasures is in accordance which

"

checks virtue, and that obstructs with virtue and himself to the virtuous side, a man pleasures applies he is already illustrious,how much being that a more has the shape of a beast ! But among them, he who bore the figure of a hare and was their teacher, was for so the practice of compassion pious, he esteemed
and
others

highly, and his excellent native character was by such a set of virtues, that their renown accompanied the world of the Devas. reached even One day at evening-time, One the Great-minded
so

is slightly corrupt here. The MSS. have "sukha^, the but in the various readings printed text "mukha^, the editor Prof. Kern tells me But now again adopts the reading of the MSS. he should rather suppose "sakha/$, that the original reading was
text

The

which

suits the

sense

better.

VI.

THE

STORY

OF

THE

HARE.

39

in the company had come to of his friends, who him to hear him preach the Law and reverentially sat The moon, down at his feet. then being at a great
was

distance

from

resembling When handle.

silver mirror without beheld it showing its the disc not fully rounded on one side \ and considered that it was the moon of the fourteenth of the bright half, : that had risen, he said to his comrades
Bodhisattva
6.
*

the sun, showed by its bright beauty

its orb
a

almost

full and

The by the beauty of its almost moon with a laughing face as it complete orb is announcing were the holyday of sabbath (poshadha)to the pious. is the fifteenth. Surely, to-morrow Ye must are the religious duties which accordingly perform
*

See !

prescribed for the sabbath, and not satisfy the want some guest sustaining your body before honouring
the

of
at

in excellent food obtained Ye must a consider thus : right manner. its end, of at 7, 8. Every union has separation high rank the conclusion is dreary downfall ; lifeis as It is for this frail and fickle as a flash of lightning.

time

appearing

with

'

be upon that ye must your guard against the fulfilment of your duties), also and carelessness (in increase your by charity, which to endeavour merit for its ornament. has good conduct (sia) Meritorious l
very
reason,

actions, indeed,
creatures

are

moving

for the the strongest support succession round in the troublesome

of births. by its lovely brightness 'That the moon outdoes the lustre of the host of stars, that the sun's luminaries, is due to the (other) splendour overpowers It by merit. the sublimity of the qualities produced
9,
10.

is also by the power

cause

presumptuous like excellent horses, willingly and the yoke of their command.
1

of. their merit that mighty kings high officialsand princes to bear,

with

abated

pride

the reading of the of ishatpar.fvapavrz'ttabimba/ra, In the evening MSS., I think we should read capakrz'ttabimba#z. is not completely round, before full-moon's day the disc of the moon flattened. a little presenting one side so as to seem Instead

4"D
11.

GATAKAMALA.

if they are devoid of merit, misfortune be they ever moving about on the goes after them, For that unhappi(nlti)1. road of political wisdom being rebuffed by the excess ness, of merit, hovers, as by wrath, round the possessors of demerit. if moved 12. 'Leave then that path of demerit; suffering is 'But But underlying it,and it is connected with dishonour. and instrument merit being the illustrious source of keep intent on happiness, ye must your mind all it/ opportunities of gathering The others, after listening to his teaching, said
amen,

and saluting him with respect circumambulated him from left to right, then they went off each to his far off, the his comrades When dwelling. were not

this reflection : food or are 13-15. 'They able to honour with some to arrive, but I am other the guest that may happen here in a pitifulcondition. It is in no way possible to present a guest with the very bitter blades of grass I cut off with my teeth. helpless I am ! Alas ! how
entered
upon

Great-minded

One

My

powerlessness
me,

life to

joy
sorrow
'

to

me,

Of what use, afflicts me. since a guest that ought to be a in this manner become a must
occasion, then, may

then, is
matter
matter

of
of

!
what is not

this worthless body, even which able to attend on a guest, be given When ? to the profit of anybody up so as to conduce his reflection had come to that point, the Great-minded One recovered his keenness of thought. Well !
'

On

'

6. 'The

property

honouring power
me
4

any it is

guest

which is easy

; indeed, it is the property my body. .of Why, then, should I be in trouble ?

unobjectionable

will suit the purpose of to be got ; for it is in my but to none ; it belongs

political wisdom, which aims at attaining worldly ends by to worldly means, and morals self-interest, is makes subordinate in such books Kamandaki's Nitijastra, Sukra's Nitisara, taught as in the Pa"/"atantra and the Hitopade^a. It is considered sinful by Buddhistic lore. The Gatakamal^, often reproves it,see for instance, IX, 10 ; XXIIL 51.

The

VI.

THE

STORY

OF

THE

HARE.

41

17. 'Yes, I have found proper food for my guest ; heart, abandon now, thy grief and thy sadness ! my With this vile body of mine I will practise hospitality

of my guest.' and satisfy the want Having Being felt an thus resolved, the Great he had obtained delight as though a extreme very his dwelling, waiting there (in great gain, and remained for some
.

8. Now,

itself to

when that sublime reflection had presented the Great Being's mind, the Celestials manifested
as

guest).

if from her garment, joy,nor was the Ocean, quiet1; divine drums resounded in the sky ; the regions of the horizon were with a placid sheen ; all around ornamented clouds of a pleasant aspect, which were girded with lightnings and gave forth prolonged soft rattlings of
him a shower on strewed of flowers falling close together, so as to spread the pollen through the The god of wind, too, showed air by their contact. him his esteem ; blowing steadily he bore to him the
thunder,

their propitiousness and their power. 19-21. Earth shook with her mountains,

of him with gauzy veils, bearing presented gladness in them up and so disarranging the figures interwoven them. As the deities, and rejoiced astonished, were praising the marvellous everywhere resolution of the Great
various

fragrant

flower-dust he

from

trees,

as

if

out

of his mind, he it ; and curiosity and surprise overtaking desirous of knowing was the truth about his disposition. the next day at noon-tide, when the sun, ascending in the midst of the sky, darts his sharpest beams ; when the horizon, clothed in a net of trembling rays of light and veiled with the outburst of radiant heat, does not are contracting suffer itselfto be looked upon ; when shadows ; when the interior of the woods resounds with birds cease to the loud shrieks of the cicadae; when
1

Being,

6akra,

the Lord

of the Devas,

became

aware

On

Read

babhuvanibhrz'ta0. II, 52.

Cp. supra, II, 38, and

Bodhisattva-

vadanakalpalata

42

GATAKAMALA.

themselves show and the vigour of travelling people by heat and fatigue : in that time of the is exhausted day, then, 5akra, the chief (adhipati) the Devas of having assumed the figure of a Brahman, cried out not living. far from the spot where the four animals were
He
way,

wept

and
as

wailed aloud, like

one sorrow.

one

and

worn

out

with

who hunger

has and

lost his thirst,

weariness and 22. 'Alone I am roaming hunger

*

23.

having

lost my caravan, and astray, having by through the deep forest, exhausted ye pious ! and lassitude. Help me, Not knowing nor the wrong, the right way lost my faculty of orientation, wandering at

random, alone in this wilderness, I suffer from heat, by from thirst, from fatigue. Who me will rejoice friendly words of hospitality ? The Great in their heart and Beings, touched alarmed by the sound of his piteous outcries for help, him beholding to that spot, and who quickly went
'

offered the miserable appearance him and in astray, approached

spoke
to

of
a

traveller gone
manner

respectful

of comfort : disturbed, thinking thou art more 24. 25. 'Be no astray in the wilderness ; with us thou art altogether as if thou wert disciples. Therefore, with thine own grant us the favour of accepting to-day our attendance, thou mayst gentle sir ; to-morrow go thy way according to thy wish/ Then from his silence that the otter, understanding he accepted the invitation, went off hastily ; joy and He back with his pace. came agitation quickened seven rohita-fishes, which he offered him, saying:
26.

him

these words

'These

seven

where they were lassitude ; either they have been forgot them, or they have jumped upon the who shore through fear. Feed on them, and stay here.' Then him to the jackalalso brought such food he happened as have to that time, and at after bowing he spoke with deference thus : reverentially,

fishes I found lying motionless,

the dry ground, if asleep through as men left there by fisheron

VI.

THE

STORY

OF

THE

HARE.

43

'

27.

Here,

traveller, is one

lizard and

; grant me milk, left by somebody enjoyingthem, and take thy abode night, O thou who art an abode of virtues ! So speaking he handed to him them over
'

vessel of sour the benefit of thy in this forest this with

an

extreme

mangofruits, ripe and distinguished by their consequently softness, their strong orange colour, as if they were dyed their very red stalk-ends, with red orpiment, ; and the reverence and their roundness performing of the a#"*ali, he spoke: 28. Ripe mangos, delicious water, shadow refreshing like the pleasure of good society, these things, O best know for thee. I have the b rah ma, of those who
*

Then

gladness of mind. drew the monkey

near.

He

brought

and stay this night here.' Then he had as the hare approached, and as soon his reverence, he bade him accept the offer of made his own body. Thus he spoke, looking up to him

Enjoy

them,

with great regard : A hare, who has grown up in the forest, has no 29. beans nor sesamum seeds nor grains of rice to offer,but fed this body prepare of mine with fire, and having this night in this hermitage. upon it stay over
'

30.
one

be

the holiday of a mendicant's arrival every him his goods may provides of with whatever But my his wants. means wealth of supplying
'

On

is limited

to

my

body

; take

it, then, this whole

of my

possessions.'
: "Sakra answered like me is it possible that anybody How 31. how And living being? much should kill another friendship hast shown less a being like thee, who
'

to

me

'

man, well a Brahsaid : Verily, this becomes Well inclined to compassion. then, thou must at least the favour of resting here in this grant me place ; in the mean while I think I shall find in some my favour to thee.' of showing way or other the means
The hare
'

Now

.Sakra, the

Lord

of the

Devas,

understanding

44

GATAKAMALA.

his intention, created by magic a burning ; this mass smoke without of purified gold, very thin flames

heap had

shot it, and a multitude of sparks were scattered about. looking hare, who The was on all sides, around he said, perceived that fire. On seeing it, rejoiced, I have found that means to : thee of showing .Sakra favour. Thou, fulfil the hope then, must with my I give thee this boon, and See, my body. which
*

of charcoal the colour forth out of

enjoy

great Brahman, 32. 'It is my is inclined

met

duty
so,

to

do

with a worthy be giving cannot easily obtained. as charity not be useless, inasmuch thee/ So
saying the

give in chanty, and my heart and in a person like thee I have for opportunity guest ; such an
to

then it depends

Let

my
on

him, One Great-minded persuaded him by his salutation his esteem, and after showing his respect, and his hospitable mind like one the utmost 33. Then, with gladness, desirous of wealth on treasure, a suddenly beholding he threw himself in that blazing fire,as the supreme hawsa plunges into a pond with laughing lotuses.
"

saw this deed, he was the chief of the Devas Reassuming his affected with the highest admiration. Being with words own shape, he praised the Great both agreeable to the mind and the ears and preceded by a flowers. Then of celestial with his shower delicate hands of a rich lustre, like that of the petal of the white lotus, and embellished with their fingers self he took him up himresplendent like jewelornaments,

When

him to the Celestials. Behold, ye and showed Devas, inhabitants of the celestial residence, behold deed, this heroic at this astonishing and rejoice exploit of this Great Being. Oh, how h e has given away his body without 34.
'
'

hesitation to-day, the fickle-minded1

1

to
are

be

charitable
not
even

his guest ! But able to give up, withto

Strength of mind, constancy,

earnestness,

wisdom

and virtue

are

all

VI.

THE

STORY

OF

THE

HARE.

45

out

trembling,
*

faded

flowers,

the

remainder

of

sacrifice. between a contrast the animal species, 35. What he belongs to, and the loftiness of his selfwhich Indeed, he sharpness of his mind! sacrifice, the confounds all such as are slow in striving for meritorious
actions, deities as well as men. his mind is impregnated Oh, how 36. with fragrance of a constant ! How practice of virtues
'
'

the he

by his loves good conduct, as he manifested sublime deed ! in order to glorify that extraordinary Then, fact, in view having the good and of the world, 6akra of the hare as a distinctive with the image adorned both peaks on the top of the belvederes one mark his most on excellent palace Vai^ayanta and the other Sudharma, on the hall of the Devas and likewise the disc of the moon.
"
"

now 37. 38. At full-moon even (^asa)appears in the moon's a reflected image shines in a

that image of the hare disc in the sky, as From silver mirror.

Sandra (theMoon),named also the onward of the Night and the Cause of the Brilliancy of the Night-waterlilies, is famous in the world as the Hare-marked (-Sasanka).
that time Ornament

And the others, the otter, the jackal, and the ape, disappeared thereafter (from the earth)and arrived in the world of the Devas, thanks to their possessing
such
a

holy friend.

then the practice of charity according to their in the state Beings, even by Great of when power fact ; who, then, being a man, beasts, is a demonstrated t should not be charitable ? [Moreover,his too is to be
Even : propounded for their attachment be intent on must
'

So

beasts
to

by the pious honoured one virtues ; for this reason

are

virtues.']
term

implied by the Buddhistic

therefore those who

dhira;

possess the opposed

denotes its opposite, adhira, ' qualities, the fickle-minded.'

46

GATAKAMALA.

VII.

THE

STORY

OF

AGASTYA.
; and ^Tariya-

(Comp.the
A

Pali (rataka, No. 480, Fausb. IV, 236-242 pi/aka I,

i.)

heroic practice of liberality is an ornament how householders to to more ascetics, much taught by the following.

even

; as

is

In the time, when our Lord, still being a Bodhisattva, for the his road through Sa^sara was on moving born of an illustriousfamily good of the world, he was

by being distinguished great of Brahmans, which for an ornament of the purity of conduct might pass lustre of this family His birth enhanced the earth. in the same as the moon way rising in autumn with He full and spotless orb, beautifies the firmament. had
in due
texts the tradition : sacred and ^'atakarma and the rest ; he had studied the Vedas with their Arigas and the whole ritual, and the fame By the large of his learning filled the world of men.

ordained

order by the

obtained

the

different

sacraments

gifts which
who
were

he received, begging from charitable people lovers of virtues, he amassed considerable

a

wealth. Like 1.

big cloud showering over the fields, he his relations, his friends, gladdened with his wealth his clients, his guests, his teachers, in short the distressed as well as those who are to be honoured. Owing 2. to his grand munificence, the bright glory which he had obtained by his learning shone the more. So the complete beauty of the moon's full disc is still it autumn augmented makes with loveliness, when
shine brightly. Yet the Great-minded the
state

One
is
a

soon
source

understood of sorrow, by its close

that
and
connection

affords

of but

householder

meagre

it is thronged with wrong with it is the abode of carelessness (about noxious qualities, being it state, religious duties), is a troublesome connected with occupations for gathering wealth and

comfort ; business,

for

VI I.

THE

STORY

OF

AGASTYA.

47

guarding

it,it affords

scope

for hundreds

of

arrows

up made of calamities and evil habits obstructive of tranquillity, and is accompanied with toil,inasmuch it implies the necessity of accomplishing as numberless

he became other hand, convinced that renunciation of the world brings about comfort by its freedom from those evils, that it is a state tasks.

On

the

favourable that it may

the casting

the performance of religious duties, and be called the proper basis for undertaking for salvation. So religious practices required
to

that great abundance of wealth which he had obtained without trouble, for him because have possessed charms and which must the people, of the high regard which he enjoyedamong he gave himself up to the observance of the discipline
away,
as
a

if it were

straw,

ascetics. self-restraint of world-renouncing his leaving the world to his owing also, after course, interof former celebrated fame, the remembrance and But
"

the

by

the respect for his virtues, and the tranquillity distinguished the Great Being was which he was
"

frequented

as

before by

people

longing

for salvation, multitude of holders, housewith

whose affection he had gained by the his virtues. Yet, disliking that contact
as

to prejudicial the

happiness

entire detachment to throwing away to it, he repaired

from the
to

the bonds

that arises from obstacle world, and an he had held by which

the island of Kara, aspiring to That island is situated in the Southern solitude. by the play of Its outskirts are Ocean. moistened by the wind have waves, the wanton moved which the blue colour of pieces of sapphire ; white sand its ground; trees, covers the branches of various fruits, flowers are and adorned with twigs, which its shore there is a lake its beauty ; near enhance he embellished This lovely country of pure water. with
the splendour of his hermitage. he lived, manifesting the lustre of his 3. There heavy penance by the emaciation of his body, as the in the sky, joining crescent great loveliness appears
to
a

small

size.

48
4. That
vows

GATAKAMALA.

this

man

living in the forest, absorbed

in

and actions and modest whose his tranquillity of mind, was a sensations attested Muni, even the wild quadrupeds and birds of the forest did understand, even their small intellectbecame
penances,

and

of it,and they imitated his behaviour. While staying in the grove of penance, the GreatOne, being in the habit of giving, continued minded to the guests that happened arrive, also honouring
aware

gathered, with with such roots and fruits as he had just fresh water kind hearty and and such of words blessings as are to ascetics, and appropriate welcome himself lived on as much and of his forest-produced
food

his guests had left,strictlylimiting his meals to the sustenance of his body. Now, having the glory of his excessive penance spread about, .Sakra, the Lord of the Devas, touched In that part of by it,desired to prove his constancy. the forest where the Great Being dwelt, he caused to
as

successively all roots and fruitsfitfor the food in meditation of ascetics. But the Bodhisattva, absorbed being accustomed to the feeling of contentment, and insensible to the perplexing influence of stupefaction, and indifferent concerning his food and his body, did not direct his thoughts to the cause of that disappearance1. having And dressed leaves on the fire, he young
with these the action of taking his meal, longing for a without any feeling of discontent, nor better meal, but calm as ever he went living in the on accomplished
same

disappear

way.

in earnest livelihood of those who practise is nowhere Say, difficultto be obtained. continence where are not found grass and leaves and ponds ? Yet his Lord though of the Devas, .Sakra, the increased, in consequence astonishment of the Bodhibehaviour his high in that situation, and sattva's opinion of his virtues grew stronger, resorted to another
1

5. The

For,

if he

had,

transcendent

power

have discovered it, owing would he had obtained by his penance.

he

to

the

VII.

THE

STORY

OF

AGASTYA.

49

he stripped of their trial. Like the wind at summer-time leaves the whole number of trees, shrubs and grasses, in that grove. Then the Bodhisattva, taking that were such fallen leaves as were stillfresh, and boiling them in water, lived on them without feeling any uneasiness ;
by the happiness of meditation, he stayed there if he had feasted upon ambrosia. as in the learned, disinterestedness in the 6. Modesty in the ascetics : each of these wealthy, and contentment

rejoiced

of each of splendid virtues is the highest treasure l. them Now that very marvellous constancy of his contentment increased the surprise of 6akra, and as if he were the shape of of it,having assumed angry on account
a

he that he might be a guest, of course, before the eyes of the Great Being, when at appeared the time prescribed by his vow, the after performing Agnihotra-sacrifice and repeating his prayers, he was Brahman, And
the sattva Bodhiand welcoming him, invited him to

justlooking about for some guest. him, to meet went rejoiced

him
kind words
to

and addressing to him that it was take his meal by announcing time. mealUnderstanding by his silence that he accepted, One, the Great-minded ing 7. Manifesting by his expanding eyes and his bloom-

in practising he experienced gladness his charity, and rejoicing guest with gentle words both pleasant to the mind and to the ears, entertained him with the whole of his boiled leaves, which he had had

face

the

trouble to procure, and himself was satisfied much with joy alone. 2, And he entered his home even so of meditation and passed that day and night in the very ecstacy of gladness. in the him 6akra Now to same reappeared
so

para/2, para/; I read "nidhi^ of guwajobhavidhi// 1. n of the edited text guwabhyasanidher udarata. comp. p. 51, 2 here his In other words, his hut. Both Pali redactions mention * hut of leaves.' pawwasala,
1

Instead

5"D
manner

GATAKAMALA.

the

next

day his

at

the

time

destined And
way,

for

(the

accomplishment of) vow also on the third, fourth, and fifth day. received him as his guest in the same

So hospitality). he did (of the other

and

with

stillmore 8. No

joy.

is peril of life, able suffering, indeed, not even to compel the virtuous to a miserable infringement of their love for giving, a love fostered by their practice

of commiseration. Then was mind .Sakra, whose knowing him amazement, utmost
excess

overcome

by

to

be enabled

the by his

to get into the possession of (his of penance if he did but ask own) brilliant realm of the gods \ feel uneasy, for it, began to and fear arose within him. Having beauty the wonderful of his assumed own celestialshape, he questioned him as to the purpose

his penance. for which he performed 9, 10. 'Say, on what hast thou set thy hopes, that they relations, who could impel thee to leave thy beloved departure, thy household sions shed tears at thy and possesthat had
to not
resort
to
a

been

source

this toilsome

of happiness life of penance

to

thee, and For it is

that the wise despise ments enjoyeasily obtained, and afflict their relations with tive grief,leaving them to go to the penance-forest destructrifling motive

for

told me, please, be the objectof thy wishes, the penetration into the excellent qualities of which fascinated to this point a mind like thine ? The Bodhisattva replied : Hearken, sir, what I am
11.
'

of pleasures. 'If thou thinkest it may may satisfy my curiosity. What

be

'

exerting myself for. births tend to 12. 'Repeated so great sorrow; do calamitous illnesses, those dismal old age and

fear of the Lord rests on the belief in the of the Devas transcendent power of penance, which enables great ascetics to aspire human to that dignity. even tapas and trying to *Sakra, afraid of its earning by every means, is a well-known figure in Indian prevent

This

mythology.

VII.

THE

STORY

OF

AGASTYA.

plagues ; and the necessity of death is a disturbance From to the mind. those evils I am resolved to save the creatures.' Then 6akra, the Lord of the Devas, understanding his own not that it was celestial splendour that was by the Bodhisattva, was as set at rest, and claimed he he very pleased with that well-said sentence, it by exclaiming 'Very well!' and requested honoured
was

boon. accept some for this right and well-said 13. 'Ascetic, KzUyapa1, boon ; choose I give thee some sentence then what thou desirest.'
to

him

alldesirous of pleasures and rejoicings connected with existence, and thinking it to ask for anything, since he had attained painful even the state of contentment, said to 5akra : If thou wishest to give me boon, that some 14. I ask the foremost of the Devas this may please me, boon,
not

The

Bodhisattva, being

at

'

that fire of covetousness, which after beloved a obtaining riches wife, children, power, had been longed for, still more than goes on abundant heating the mind of men to be satisfied may never enter that fire never my heart !
15. 'May
"

'

declared by this wellpropensity to contentment turned saying delighted ,5akra in a stillhigher degree. He praised the Bodhisattva again, saying: Excellent, he urged him to choose more excellent ! and once
The
'
'

some

also for this right and well-said sentence I offer thee gladly as a present in return a second boon.' him the Then the Bodhisattva, in order to show difficulty of getting rid entirely of the innate evil 2, more under the passions preached him the Law once a boon, guise of asking
'

boon. Muni, 1 6.

In the metrical part of the Pali redaction of this story in the is Gataka, Akitti (=Agastya) likewise called Kassapa and addressed by that name. 2 LXVII Viz. the kle^as, Kenjiu with cp. Dharmasa/wgraha literaturequoted there. explanatory note on p. 49^ and the ,Kasawara's
E
2

52
17. 'If thou

GATAKAMALA.

givest

me

some

boon,

thou

Vasava,

of excellent qualities, then I ask thee another abode Lord of the Devas. boon, and no mean one, by which the 1 8. 'May that fire of hatred, subdued l loss of wealth, loss of caste and of to come creatures
reputation, as if they were vanquished that fire be far from me ! may attack hearing On this, 6akra, the chief of

good

by

hostile

'

"

highly
'

19.

him, praised him : admiring ! and again he said : Fame, like a loving woman, Justly
'

'

the Devas. Excellent, excellent

the world. renounced for this well-said sentence.' some other boon from me Then the Bodhisattva, induced by his hostility who
innate evil passions
to

those

have

attends upon Well, accept

to

blame the intercourse with such free from those passions, under as are not creatures 2, the guise of accepting the boon said this : May I never hear a fool, nor 20. get the sight of
'

nor endure speak to such a one, annoyance and the pain of staying with such a This is the boon I ask thee for.'

such

one,

nor

the ! one

: .5akra spoke Anybody dost thou say? being in 22. 21. 'What distress is most deserving of the commiseration of the Now, foolishness being the root of calamities, pious. How is this that is held to be the vilest condition.

the sight of thou, though abhorrest compassionate, ' ? fool, a person especially fit for commiseration a The
*

Bodhisattva

help for him, sir. If a fool were 23. how would anybody
*

Because : answered Do but consider this :

at any rate

'

there

is

no

like

me

curable by treatment, in effort be wanting

can

to

bring about his good ? But such a one, thou must understand, from medical treatment. no profit at all
1

derive

of

order to correct I think this stanza,

In

the fault against the metre we should read art had

in the first pada

api

bhraw^am Prof. Kern

avapnuvanti. 2 Instead of vrati, which suggests \rit\ = vara.

is here almost

meaningless,

VII.

THE

STORY

OF

AGASTYA.

53

follows the wrong course 24, 25. 'He of conduct, if it were desires to put also as the right one, and his neighbour in that way, having been not and
accustomed
even

to

decent

and

upright

behaviour,

comes be-

for his good. admonished Now, then, to such a person, who burns with the infatuation harsh of self-conceit, thinking himself wise, whose
angry

when

anger

and because

is provoked by those who impetuousness has whose

speak
not

for his good, been softened

"

of the deficiency of his moral education say, does there exist to bring profit to him ? means what For this reason, then, O most 26. excellent of the Devas, because in there is no help for him, not even I do not want to see the power of the compassionate,
*

fool, since he is the most unfit object.' On hearing this, him, exclaiming 'Very .5akra praised by his right sayings, well ! very well ! and charmed spoke again : The invaluable jewelsof well-said sentences 27.
a
'

'

But as a handbe rewarded ful by any equivalent. of flowers to worship thee, I gladly offer thee some boon for these too.' Then in order to show that the the Bodhisattva, in every circumstance, spoke : virtuous are welcome May I see man, a wise 28. and hear a wise man,
cannot
'

dwell with such a one, 6akra, and converse with such ! This boon, best of the Devas, do grant me.' a one 6akra indeed, to be a warm seemest, said : Thou
'

Why, tell me then, partisan of the wise. What have the wise done for thee ? Say, Kas29. that thou showest this rather yapa, what is the reason ? foolish greediness for the sight of a wise man him the Then in order to show the Bodhisattva, Hearken, sir, magnanimity of the virtuous, spoke :
*
'

for what
man.

reason

my

mind

longs for the sight of

wise

in the path of virtue himself, walks and brings also others into that way, and words said his for his good, even if they be harsh, do not rouse impatience. Being adorned by uprightness and decency,
30. 31. 'He

54

GATAKAMALA.

him accept what is said it is always possible to make For for his good. this reason my mind, adhering to virtue, is inclined to the partisan of virtue.' him, exclaiming : Well said ! vSakra praised very excellent ! and with still increased satisfaction him to ask some boon. again summoned Surely, thou hast already obtained everything, 32, 33. since thou art wholly satisfied, yet thou shouldst boon from me, take some of considering it as a means Then
'

'

gratifying me. from abundance

a

offered out of reverence, of power, and with the hope of affording benefit, becomes a cause of great pain, if not accepted.'
a

For

favour

Then
doing

the Bodhisattva,
good, and wishing

seeing
to

his

utmost

desire for

him, answered to as so of the strong desire of almsgiving. is free from destruction May thy food, which 34. is lovely because of and corruption, thy mind, which by the its practice of charity, and mendicants adorned pureness of their good conduct, be mine ! This most
*

please him and to benefit declare to him the superiority

blessed boon I ask/ 6akra said : Thy

' '

Reverence

is

mine

of

jewels

Further, of well-said sentences. Not only will everything thou hast requested 35. be accomplished, but on account of this well-said I give thee some sentence other boon.'

The
'

Bodhisattva

said

: me
a

If thou wilt give highest favour for me, O

36.

incloses the most excellent of all Celestials, do not come to me again in this thy blazing splendour. For this boon I ask the destroyer of the Daityas.'
boon

which

irritated,and highly this 6akra was somewhat astonished he thus spoke to him : Do not speak so, sir. 37. 'By every kind of ritual: prayers, vows, sacrifices, toilsome exertions, people with penances and But thou on to obtain the sight of me. earth seek Upon
*

dost
to

not

desire

so.

thee, wishing to The Bodhisattva

what bestow my
'

For

reason

then ?
on

came

up

boons

thee.'

I will pacify Thy

said : Do not yield to thy anger. It is Highness, king of the Devas.

VIIT.

THE

STORY

OF

MAITRIBALA.

55

is it a deed of courtesy, that I ask so, nor of irreverence, nor do I aim at showing lack of devotion towards Thy Majesty. Not at all,but, thy superhuman 38. Contemplating wonderful shape,
not

for

want

blazing with brilliancy, though shining gently, is still I fear the sight of thee, however mildly shining, lest it should cause filment want any of strictness in the fulwhich
Then

from
lo,
at

him circumambulated left to right, and disappeared And on the spot. daybreak the Bodhisattva perceived plenty of
to

of my penance.' 6akra bowed

him,

divine food and drink, brought thither by the power of 6akra, and many hundreds of Pratyekabuddhas called by the invitation of angels (deva.Sakra, also many high girded, ready to wait on them. in this way with food and drink the holy sages, the Muni wants of those most obtained a sublime joy;and he delighted in living after the manner his boundless vow suitable for ascetics, in performing

putras)

39. Supplying

of meditation
In is
an

(dhyana), and

in tranquillity.

this

manner,

ornament

then, a heroic practice of liberality in in ascetics, how much more even

a

householders.

[So considering,
with
heroic

virtuous

man

must

adorn

himself

This (story) must of giving. treating of the gladness caused also be adduced, when liberal and blaming to a ; when charitable man
constancy
covetousness,

preaching friend, or
on
was

on on

hatred, infatuation, and foolishness; when the virtue of the intercourse with a pious in discourses Likewise contentment.
of the Tathagata
'

the
an

when
so
was

of mine of jewels excellent sayings, in his former more much existences, how still he after attaining Complete Wisdom.'] VIII.

magnanimity inexhaustible

So

our

Lord

THE

STORY
the do

OF

MAITRIBALA.

Being

afflicted by
as

This

compassionate will be taught

tensely sufferings of others, the innot pleasure. mind their own follows.

56

GATAKAMALA.

the Bodhisattva, always having in the time when had fixed of saving the creatures, view his purpose (the exercise of the paramita upon of) compassion, creasing inhis high-minded ness, became as always and was

At

in matchless virtues charity, humility, selfrestraint, tenderness, and the like, suitable for the it is said, a king kindbenefit of the world, he was, Maitribala1. hearted towards all creatures, named This king felt the weal and the woe i, 2. of his his own, as and being skilled in the art of
"

both his sword and his protecting them, he handled law in accordance with this feeling. Yet his sword kings to him, since the (other) was only an ornament their headwaited for his orders, respectfully bowing
crests ;

subjects

his law,
in

the his people. welfare of dealt out punishments 3. He

openly

the contrary, he took measures

on

itself most showed for promoting the

and rewards without In consequence infringing righteousness. ness of his goodheart and his politicalwisdom, he inquired into of

his

So he ruled with righteousness, and while directing his veracity, his liberality,his tranquillity, his wisdom, his other virtues to conduce to the welfare of lofty he increased his store others, of exceedingly due requisites for the attainment actions, which are the Now day, five Yakshas, one of Buddhahood. whom Lord of the for some or the offence other (Kubera) Yakshas had exiled from his dominions, came to his
and is, These goblins were O^oharas [that vigourrealm. bereaving skilled in the art of killing others2. spirits], When they saw the kingdom exhibiting the aspect became aware that the of the utmost prosperity, and kind of calamity made the people absence of every
cp. stanza strength is kindness/ signifies, he whose The edition has here Maitrabalo, by a misprint, it seems. 14. 2 It is likely, those Yakshas were thought to possess the power is called in Sanskrit diseases; consumption of causing consumptive
name
'

subjects

like

father.

This

yakshma rakshasa

In ra^ayakshma. is mentioned. o^ohara^

or

the

Divyavadana

(295, 6)

VIII.

THE

STORY

OF

MAITR?BALA.

57

and in the habit of having merriment and manifold festivals,the desire of taking away the vigour from the inhabitants of that region arose within them. they did their usual work 4. But, though with the satisfied,thriving, rejoiced, greatest effort, they were still not able to take away inhabitants of that country. the vigour of the so 5. The power of that king was excessive that his the highest provery intention of shielding proved tection. For this reason Yakshas were those powerless to take away the vigour of his

subjects.

able to debilitate any one, living in that kingdom, however they exerted much they deliberated among themselves, themselves and How be, sirs ? : this may said They 6. do not possess such superiorities of learning, to obstruct penance, or magic as to enable them our power, and yet all of us are reduced to impotency, as to bear our so O^oharas) in vain.' appellation (of And they assumed the shape of men of the Brahman
as

And

they

were

not

'

a class, and going about, they saw of certain cowherd live in the forest-region, who was those who sitting He had upon a grass-plot at the foot of a shady tree. a shoes on his feet, and on his head he wore garland, flowers and opening buds of forest-trees. His of made the earth on stick and his hatchet he had laid on He his right. was alone and occupied with twisting

rope, diverting himself meanwhile with singing and humming. Him they approached and imitating human *, art they said to him : Well, friend, thou who voice how is it that staying charged with guarding the cows, is to man no thus alone in this lonely forest where And he, looking at be seen, not thou are afraid ? The Of what them, spoke: should I be afraid?'
a
*
' '

Yakshas
such

said

:
as

goblins by nature cruel

1

before heard that Hast thou never Pija/"as are Rakshasas, Yakshas, or

?
inarticulate sounds

utter original the Yakshas Sanskrit. in speaking before succeeding

In

the

some

58

GATAKAMALA.

in company are 7, 8. 'If men with and endowed ], learning, penance, even and svastyayana-charms be they never brave and contemptuous so then, of fear, they will but narrowly who escape those Rakshasas feed on How, then, is it the flesh and fat of men.
that
thou
art

not

afraid

without any comrade frightful forests ?' On

said 9,
to
10.

stayest of them, thou who and amidst these solitary,remote,

hearing
'

this, the cowherd

the

laughed

heartily, and

are tected proof this country by a mighty even so the that svastyayana, Lord himself has no power over them, of the Devas it happens So how much less the flesh-eating goblins. if fearless through that I wander the wilderness as I stayed at home, at night as if it were day, and alone

them : Well,

people

as

if I Upon
to

were

very curious, and him : Why, if to encourage said tell us, of what tell us, gentle sir, you must you must is/ kind this extraordinary of yours svastyayana Hear, then, He answered more : them, laughing once yana of what kind this very wonderful excellent svastya*
'

crowd.' the Yakshas this him respectfully, as

in

became

is. of ours It is he whose broad breast is equal to a plate 11. plays Mountain he (Meru), whose face disof the Golden in autumn, the lovely beauty of the spotless moon like golden clubs, he he whose long and full arms are In who has the eyes of a bull and the gait of a bull.
'

short, it is our king. is.' And Of this kind our excellent svastyayana and after saying these words, looking with resentment in the face of the Yakshas, he continued : astonishment
*
4

! this is rather a wonder, is not it ? king, and it is the power 12. 'So renowned of our has this happened has not come to your hearing ! How heard of it, but dis? Or have you perhaps

Ah

spells and charms, obstructive of the contrary.

Viz.

effective of bliss and

happiness

and

VIII.

THE

STORY

OF

MAITRIBALA.

59

trusting minded
13.

the it ?

excessive

marvel

of

that

fame,

not

people of the country, from hither, are come whence either disinclined to search after virtue or indifferent about it ; it may fortune l being of their good also be that, the store king has shunned exhausted, the great renown of our
'I suppose, have you

the

them. 'At

for you there is stillsome all events, here come of good fortune, since you are
a

remnant

from

such

Gentle sir, tell us, of what is this power by nature of that king, that spirits are no means able to hurt the inhabitants of his realm ?' The Our has obtained cowherd replied : monarch his high-mindedness. See, noble this power through Brahmans.
:
'

savage country.' The Yakshas said

'

On friendliness does his strength rest, not 14. his motley-bannered he keeps only army, which knows He no comply with custom. anger,
does he

'

on

to
nor

speak
not

the proper
actions,

wealth serves with those marvellous qualities, stillhe does not take himself either the wealth of the wicked, or pride. unto Such and many, many more virtues are to be found
'

He protects his land in wwds. is the rule of his Righteousness manner. His that base science. political wisdom, And to honour the virtuous. endowed

harsh

no this reason calamities have the But how to hurt the inhabitants power of his realm. ! If you littleis the information you may get from me are curious to learn the excellent qualities of our

in

our

master.

For

king, it would rather be suitable for you to enter the in their There you will behold the people capital. how firm they stand in life; you will see every-day the the (moral) bounds of the aryas, loving each peculiar duties proper to him ; how merry and thriving
they
1

are,

in consequence

of

constant

abundance

of

Every
store

one's

good

that

of good

fortune is the result of his merit, and actions is exhausted.

lasts until

6O

GATAKAMALA.

food
are are

and uninterrupted welfare ; how splendidly kind dressed, yet not presumptuously ; how
to

they they

how king,
to

strangers they enraptured worthy

the

who
are

come

to

them

as

with

the

praises with

of whose

uttering When beholding some auspicious and evil-averting charm. for the standard all this, you will obtain the multitude of virtues possessed by our measuring like lord. And if you once begin to feel something
reverence

proclaim

gladness,

glory if they as

virtues they never

were

guests ; of their
cease

you

for his virtues, you will witness them, for will not fail to feel the desire for getting the sight

of him/ The

Yakshas,
king

being
on

already

account against the manifestation of their power, by this affectionate and well-deserved

with anger moved his obstructing the of in no way softened were

eulogy

of his

virtues. 15. Verily,

rule the mind of fools1 becomes inflamed the more by the praise of the which object has excited their fervent wrath. Now that king's love of charity and considering him at the wishing to do harm to him, they approached The time of his audience, and asked him for a meal.
as a

king
such

ordered rejoiced,
'

his officerswho

and delicious meal.' with not ready to accept the meal served to them, though it might have suited the royal table, but spurning it, as tigers would green grass, said they did not feed on to them such dishes. On hearing which, the king went
a

matters

Go

stood in charge of quickly present the Brahmans The Yakshas, however, were

saying : But what sort of repast will agree with your digestion, that something of the kind may be fetched ?' The Yakshas : answered

the original they are not called bala, as above, Story VII, but by the nearly synonymous Stillthere da. term stanza of man Bala both appellations. meant may be a slight difference between feeble, sick, 'child, childish, ignorant;' manda, at the outset 'slow, dull, lazy/ Cp. Suttanipata, verses 666, 728, 820, and 1051.
22,

In

VIII.

THE

STORY

OF

MAITRtBALA.

flesh, freshly cut off and still human blood, O lotus-eyed monarch, is the warm, and food and drink of Yakshas, O you who are strict in keeping your engagements.' After which, they reassumed disfigured their own and frightful features, exhibiting their mouths rendered
1

6.

Raw

human

large teeth, their eyes fierce and red, flaming and squinting, their flatnoses, wide-opened and hair and Their beard had the tawny misshapen. flames, and their complexion dark as was as colour of Looking at them, the king clouds big with rain. 1J knew to be goblins men, not them and understood for that reason that they did not like the food and
ferocious
by

drink served by his orders. 1 7. And nature according to his compassionate and his pure-heartedness, the pity of the monarch towards them increased by this reflection. Absorbed pitying with commiseration and Yakshas, he entered surely upon this thought : For a merciful man 1 8. 19. such food and
'

those

drink

also to be only hard to be found, but it were Oh, the immense grief searched for day after day. be either it would him ! A cruel man cause may If not able, his effort to get it for them, or not. able struction dehave no other effect than that of mere would is
not

be more if able, what can miserable than constantly exercising that evil practice ? such a one live Yakshas, These on 20. the other hand, who food of that kind, with hearts wicked and pitiless, on
;
'

are

destroying
*

their

own

happiness

every
me

day.
to

When

end ? will their sufferings ever This being so, how is it possible for

procure

The different PLya/fos,'apparently a general term. a Yakshas, Rakshasas, Pi.ya/"as,re often confounded ; classes of goblins, In Story IX, in stanza the general appellation is Rakshasas. 27 in the sense 66, yaksha verse and pija/fca are used promiscuously ' by In the sixth story of the Pali Gataka (translated Rhys of ogre.'
1

Lit.

'to

be

Davids

in his Birth

Stories, p.

180) the

water-sprite is sometimes

called rakkhaso,

sometimes

yakkho.

62

GATAKAMALA.

such could
21.

food
I
'

for them
I do

Not

even

injure others
Indeed, faces

and
not

destroy

for life.

one

single day
ever me
as

remember
came

having
to

dened sad-

the

and disappointment
'

of splendour hopes, so as to make of their like lotuses withered by the winter-wind. appear But, why found muse any longer ? I have I will do.
'

of those who bereaved them

plicants, supby the

them what

lumps I will give them of solid and fat body. flesh and draughts of blood taken from my own What be more way, if not this, can suitable for me to their seeking of those beggars supply the wants
22,

23.

the flesh of animals who is cold and bloodless, a natural death does not please them ; and their hunger and of course is great and attested by their afflicted figures. I take flesh out of the hand, how may On the one body of any other living being ? On the other, how

relief from have died

my

side ?

For

'

I suffer them who have resorted to me, to draw languishing and off in this manner, with countenances in consequence eyes sunken of their hunger and thirst,
may

sick with grief because of the fruitlessstillmore ness their of their request on which they had founded hopes ? It is, therefore, the right time to act in this

and

way.

is always malignant ulcer, this body it that Now I will return sick and an abode of pain. grief by availing myself of it for the accomplishment liness.' of an extraordinary performance of surpassing love'

24.

Like

One, whose resolved, the Great-minded by the eyes and face received increase of splendour outburst of his gladness, spoke thus to the Yakshas, pointing out his body to them : If this flesh and blood, which I bear only for 25.
Having
so
'

the good with the this

a

of the

creatures,

were

now

to

be

disposed

of object

good

entertaining guests, fortune for myself and

I would

of deem

of

great

consequence.'

VIII.

THE

STORY

OF

MAITldfiALA.

63

The Yakshas, knowing though the determination of did it the king, coulcl not believe it ; so marvellous And they said to him : appear to them. has unveiled his suffering After the mendicant 26.
'

by wretched it is the that very moment asking, from to know ought giver alone who what should be done in the case.' The king, understanding that they assented, was
much for, to his physicians to be sent have his veins opened. Now the royal ministers, his determination to offer his own understanding and rejoiced, ordered

flesh and blood, became agitated, irritated, and perplexed by it, and prompted by their affection, spoke pray Your Majesty emphatically to this purport : We to give way to your not excessive love of charity in such a degree as to disregard the consequences of your
'

they actions, whether loyal and devoted ignorant

*

are

to

subjects.

be good or evil to your Your Majestycannot be

of the nature of the evil spirits. know, in 27. Goblins, you rejoice whatsoever may illustrious most tend to the mishap of your subjects, lord. They get satisfied by a livelihood necessitating to injury others. Such is the nature of that class of beings, benevolent You, Your 28.
*

master.

own your minding pleasures, sustain the toilsome burden of royalty exclusively for the happiness Cease, people. of your therefore, from this determination of offering your flesh and blood ; it is a wrong action. These goblins have no power over 29. your people,
o
'

Majesty,not

Your

Majesty,no doubt, So protects your subjects.

cleverness calamity in bringing

as

long

as

your

of the

obstructed about mischief, they seek the inhabitants of this country by means
are

being

strength in their

of

pleased with fat, suet, in the fire at sacrifices, food, and these goblins should not like Your Majesty's that is excellent and pure, being carefully prepared ! Royal 'Surely, Your Majesty is not obliged to
'

adroit scheme. In fact,the Celestials 30. and the like, offered to them

an

64

GATAKAMALA.

Notwithstanding your designs to such as we. communicate duty forbids us to to our this, the attachment Can it be in this matter our show usual obedience.

called

Majesty to throw action of Your your whole people into calamity for the sake of those for what do you five ? Moreover, us reason make
a

righteous

feel

How this degree your want else of affection ? it happen that our flesh and blood, which wre are could in the service of our master, have remained employing unnoticed by you, but you form the desire of offering
to

while our bodies are entire and available ? Then the king spoke to those ministers : Being how in distinct terms, 31. may requested like me I have not," when having, or say anybody I will not give," speaking falsely ? Since I pass for your leader in matters 32. of
your
own,
' "
**

'

'

if I myself should walk in the wrong path, what would be the condition of my subjects, who behaviour ? to follow the are ready example of my Therefore, it is with regard to my very 33. subjects that I will have the strength of my body taken out of by it. Besides, if I were to be faint-hearted, subdued the power should I have to promote self-love, what
righteousness,
'

welfare of my people ? As to the words of love and respect which you have full of affection and cordial sympathy, spoken, words such want of affection, when you asked why I showed limbs even to own now, offer my while wishing
*

your

flesh and

convince by want
you

intact and available, I will Surely, do not think that you by argument. to close up the path in of trust I mean which

blood

are

your could show has created suspicion it. Yet,

'

me, or that affection towards impenetrable an thicket across

34. desire

The

proper

time

for friends

wealth destroyed

their of succouring has either diminished

friend

the conceive his is this, when gradually, or has been

to

by the disfavour of his destiny; but it would man. a wealthy not befit the poor acting thus towards big, are 35. 'Now, my limbs are available. They

VIII.

THE

STORY

OF

MAITRiBALA.

65

solid, fleshy.

supplicants. you to conceive such a desire. I am not 36. capable of

*

Them I do This being so,

sustain it would

for the sake of be unfit even for

the pain of how I should bear then can you suppose strangers, suffering ? Therefore, I wish to offer my own your flesh. It is I, whom they ask, not you.
my person gave in the way the courage put obstacles you of my righteous behaviour, do not oppose my determination Verily, Your Lordships in the are not any longer. habit of dealing in the proper manner with my mendicants. Besides, you should also consider this.
to

bearing

'Well, then, though

attachment

to

wishing for his own who prohibits any one sake to give in charity food or the like, say, by what pious imor an appellation is he to be called, a pious man ? How less can one there be any doubt much about this in the case of a gift of this character ? Do but examine the Why then insist any longer ? duly, and you will keep your thoughts from matter
37.
4

'

He

the wrong path, as befits those who occupy a ministerproval ship in my service. In fact, sympathetic words of apYour Lordships more become than would now

Why do I say so ? these anxious looks. Beggars, wanting money 38. 39. and goods, objects to be found every day, are are of various employment, be obtained they not ? but mendicants like these cannot by propitiating deities. Now even the considering it frailness of my body and that it is an abode of woe,
'

to hesitate would be meanness of mind, I think, even at the time of the appearance of such uncommon mendicants ; but miserable self-love would be here the deepest darkness. Pray, do not withhold me, then, My Lords.' his council, he sent for the Having so persuaded five veins in his body physicians, and after having by them, he spoke to the Yakshas : opened * in this pious performance Deign to assist me 40.
'

and to procure for this bounty.'

me

the highest gladness by accepting

F

66

GATAKAMALA.

assented and began to drink, intercepting with hands the hollow of their joint the king's blood, the dark colour of which resembled fragrant red sandal. to drink 41. While allowing the nocturnal monsters the blood from his wounds, the monarch shone as if his They body Meru
were

of gold, and

covered with weight, and tinged with the hue of the twilight. 42. In consequence of the high degree of his gladness, forbearance, and also of his corporeal of his magnanimous his body fade, nor did his did not strength,

he had the appearance down rain-clouds hanging

of Mount by their

mind faint, and The Yakshas,

and abode of many ungrateful object it into a means pains, so as cants, mendiof honouring his satisfaction grew no less when they ceased. Then countenance the king, the serenity of whose by his expanding was joy, took a sharp enhanced It had a spotless bluish blade, not unlike a sword. petal of the blue lotus, and a beautiful hilt shining with
to turn

said to 43. body, that always

the flowing blood did not lessen. having quenched their intense thirst, the king that it was enough. disposed of his Considering that he had now

brilliancy by the lustre With it he cut pieces presented the Yakshas the joy he 44. And leave room for the sense

it. of the jewelswhich adorned and of flesh out of his body with them. by giving did not experienced of pain caused and

his mind prevented in sorrow.

45. So the

again

again

by cutting, and mersed from being im-

on at each stroke of the pain, pushing sharp sword, but driven far back again by his gladness, was tired by slow in penetrating his mind, as if it were

the trouble of being urged to and fro. he was feeling a sense 46. And of gladness alone, he satisfied the nocturnal goblins with pieces of whilst his flesh,to such an extent that the cruel hearts of those to softness. very beings unclosed themselves by love of the Law or by com47. He who, moved passion, his own dear body for the benefit of abandons others, such a man may be able to regenerate the hearts

VIII.

THE

STORY

OF

MAITRIBALA.

67

by the fire of hatred, changing it into the 1. gold of tenderness and faith Yakshas, beholding the monarch, The who, though intent on cutting out his own flesh, was yet as calm as of
men

burnt

and exhibited an unshaken serenity of countenance and dauntless intrepidity against the pain caused by the work of his sword, became affected with the utmost tenderness and admiration. Oh, it is a wonder ! oh, it is a miracle ! Can it 48. be true, or is it perhaps a phantasm ? Such thoughts in their ecstatic minds ; and the wrath they had arose
ever,
'
'

fostered against the king was crushed, and they began to proclaim their faith by veneration and praise of his deed.
'

exclaimed ; injuring your own marvellous performance by which you win the hearts of all of yours, So with great agitation, mendicants, has satisfied us.' their heads, they bade the and respectfully bowing king stop ; after which, they looked up to him with great regard, uplifting their faces moistened with tears of faithful contrition, and continued
'cease

No

more,

no

more,

Your

they Majesty/ This

body!

49.

Justly people

are

prompted

your glory. proclaim everywhere loves to reside with you. Verily, if the lotus-pond, Heaven, though protected by 6akra's sovereignty, does like jealousy, feel something not when it looks down on

devoutness to Justly Sri, disdaining

by

this earth, guarded is deceived.

4

by

your

heroism

"

Heaven,

sooth, for-

Why

use

many

words

Mankind

is happy, indeed,

being under but we, we

the protection of such a person as you ; are utterly distressed at having approved hope that applying to such of your suffering. Yet, we as a being of salvation for you are, may prove a means Thus hoping, we be we ever us, so wicked as we are.
put this question
1
'

to
'

you.
or
'
' '

faith in the softness of mind and I have as a rule Buddha' are expressed by the one word prasada. it according to the conception prevailing, but there is equivatranslated lence here. Tender-heartedness
F
2

68

GATAKAMALA.

is that exceedingly marvellous rank for which you long, acting in this way without regard to state your royal happiness, that beloved which you

50. 'What

possess

at

your

ease

?
earth you whole is it the rank of deliverance and

51. 'Is it the sovereignty of the by means covet of this penance, or Kubera or that of Indra, or entire ? absorption into the Brahma the goal 52. 'Be it what it may, after If we
cannot
are

you are striving be very far from this strong determination. allowed to hear it,you would please us by
'

telling it,sir.' The king spoke

Hear

then, for what

am

exerting

myself. illustrioushigh rank depends on 53-55. 'An ence, existit is to be obtained by effort, and may be easily lost. It cannot give the pleasure of satisfaction, much For this reason, less tend to serenity of mind. I do desire even not the brilliancyof the Lord of the Devas, how much less,that of a king of the earth. Nor would
in succeed I rather the suffering of myself alone1. distressed by toil and regard those helpless creatures, sufferings because of the violent calamities and vices
content,
were

heart my destroying

become

if I

to

liable. For their sakes, may I by which they are means of this my meritorious action attain All-knowingness, the evil passions, my and vanquishing enemies, I save from the Ocean of Existence, the creatures may
to

that rough and death !

sea
'

with

its billows

of old

age, sickness

On
bodies

hearing

the hairs on this, the Yakshas, bristled in consequence of the intense

to

whose joy of

faith, bowed
of yours

the king, and

'

said
your

is consistent with Accordingly we

performance mination. deterextraordinary

to

This

venture

express

our

conviction
as

you
1

it : the designs of such persons concerning will be accomplished after a short time.
This

is said in answer he aimed to the question at whether into Brahma Sanskrit word 'into the Brahma,' the absorption [or being brahmabhuyaj.

VIII.

THE

STORY

OF

MAITRIBALA.

69

56, 57. salvation

No

doubt,

all your

of all creatures care of us, pray do not forgive us what now we be thus tortured causing you to interest. even own our
'

exertions tend to the to take a special ; yet deign forget us at that time 1. And have done from ignorance,
:

we

did

not

understand

58.

Further,
some
same

we

beg

you
as

to

show
we

us

your
to

favour Do

by
it

giving us with the

injunction which
confidence,

may

follow.
your

you

would

own

officials.' Upon which and

manner:

to

the king, knowing them to be converted have lost their hard-heartedness, spoke in this be in trouble without It 'Do reason. not
in fact it is a benefit you Moreover, have

is
on

no me.

torment,

conferred

path of righteousness (dharma) being thus how (difficult),should I ever forget my companions on 59. I shall have attained Supreme once that road, when Wisdom ? (bodhi) My first teaching of the Lore of Liberation I shall impart shall be to you ; to you first. of that ambrosia be 60. 'And if you intend to do what may now to me, must agreeable you avoid like poison these
sins
:

The

doing

harm

to

others,

wives

of others, speaking

or the goods coveting evil,and drinking intoxicating

liquors/ The Yakshas

to

promised

to

do

so,

and disappeared
But

him

up his mind to made his own flesh and blood, at that very time give away 61. 62. Earth in many trembled places and caused in consequence Golden Mountain to waver, the of which began to sound drums on that mountain concussion the when

circumambulated on the spot. the Great Being

him

and having bowed from left to right,

had

the trees about in the and

to

like

cloud ;
'

These spread off their flowers. by the wind appeared sky, and moved at one place, like a flight of birds, they
cast

Viz.

reached

at the time Buddhahood.'

of your

All-knowingness,

when

you

will have

7O
resembled
a

GATAKAMALA.

canopy;

at

another

of well-arranged together on all sides of the place where the king was. 63. The great Ocean, as if he intended to prevent his excitement the monarch, showed and agitation by the increased commotion and and noise of his waves, his figure expressed
to

they bore They garland.

the appearance fell down

great vigour

as

if he

were

ready

Then became the Chief of the Devas by discovering ; and agitated by those phenomena being filled with reflection the cause of them, and at the sufferings to which the king exposed apprehension himself, hastily came to the royal residence, where he found every one perplexed and fear, with sorrow
except

march 64, 65.

l.

the 6akra

king,

On

beholding
he
was

the
so

countenance,

though
was

in

calmness miserable

of his
a condition,

amazement. affected with the utmost impelled by gladness the monarch, and approached in his lovely and joy,he eulogised his performance

He

voice. 66.

Oh, thou hast reached the summit of pious is behaviour ! oh, the loftiness of thy treasure which the practice of virtue ! oh, how charmingly clever is thy in showing thy favour to others ! Verily, being mind given to thee, Earth has obtained a protector ! After so the Lord praising him, 6akra, of the Devas, herbs, fit to heal wounds applied excellent herbs were immediately, which partly divine, partly
"'
'

such

as

are

used

by

men.

So

he

his body as it was return pains, and made for which the king honoured him by kind attendance in Then a courteous manner. and reverent .Sakra went back to his own abode.
In this way, then, the intensely compassionate not their own mind pleasure, being afflicted by do the

put a stop before. In

to

his

Viz. to relieve the king. auxiliary prince who

as

an

In this simile the Ocean raises his army to the succour

is represented of his ally.

IX.

THE

STORY

OF

VLSVANTARA.

71
not
as

zeal of Likewise, when explaining the virtue charitable people. ; when ; also on of compassion glorifying the Tathagata listening with attention to the the subject of preaching Moreover, by the Lord : the words the Law. of said Monks, Five have done indeed,' will these much, be explained by their being connected with this story. For To the five Yakshas they were of that time.
'

sufferings of others ; [who, then, ought to anything so mean aside the attachment Thus be said when to ought stimulating

to

set

wealth?

the

imparted the Lord of the Law, justas he had them

The

the

first of the

ambrosia

promised.]

in nor story of Maitribala is not met with in the ^ariyapi/aka five volumes Pali Gataka, which have appeared the of the up to date ; it will probably be found in the part not yet published. Something like it is told in the ninety-firstpallava of Kshemendra's Avadanakalpalata. There
obtain
a
a

king
sukta
nor

of the Sib'is gives up

or

well-said
we

sentence1.

printed, may expect it soon of that poem, already published, I have met MamKiJa, which bears in many respects to ours. See 3, 56 foil.

his flesh and blood in order to This tale, however, is not yet But in another part to be so. with
a

the story of king

striking resemblance

IX.
The

THE

STORY

OF

VLSVANTARA.

mean-spirited are not even capable of approving less can the behaviour much of the Bodhisattva, how they act after it. This will be taught by the following. Saw^aya, Once the Sibis were ruled by a king named
his royal duties in the right manner. who performed his organs Having of sense, and entirely subdued in a high degree the virtues of valour, possessing

discretion, and modesty, he was victorious and Thanks to the constant and strict observance he had mastered to the essential the elders, of the three Vedas good a (trayi)nd of

mighty. he paid
contents

of metaphysics.
praised

His

administration

justicewas

by

his

Somendra

in his introductory jlokas describes the ninety-firststory

thus:

svamawsasrz'kpradanena

ya^

Sibih

suktam

agrahit

(A 36).

72

GATAKAMALA.

affectionate subjects, who loved the exercise of their different trades and duties, and enjoyedthe benefits of security and peace. By the progress of his virtues he had gained the 1.

affection of Royal Felicity, who, like an honest woman, faithful to him, not to be thought of by the other was ; justas a den kept by a lion is inaccessible monarchs
to

in any kind up to him, and of penance, science or art, used to come if they proved their merit, they obtained distinguished from him. honour
as

other animals. All such men 2.

spent

their labours

Next
a

to

him
set

in dignity, but

not

his

inferior by

Visvantara held the of virtues, his son rank of heir-apparent. a 3. Though youth, he possessed the lovely placidity fullof ardour, of mind proper to old age ; though he was inclined to forbearance ; his natural disposition was

famous

though
;

learned, he though
the

was

free from
and

mighty
extent
l

ledge the conceit of knowillustrious,he was void of

pride. 4. As

in of his virtue was conspicuous all regions and his fame penetrated the three worlds, for the feeble and triflingreputaroom no there was tions if they did not venture to as of others ; it seemed

of prevalence mankind. of sufferings among calamities and other causes It was foes that he waged war against these and fought in battle, shooting from his large bow of arrows compassion numberless which had the form of
endure

show themselves. 5. He could

not

the

proud

gifts of charity. So he was wont

day after day the mendicants fill to come to him with the utmost who happened gladness by his bounties, given without difficulty, surpassing the for, and the more lovely, as they were asked objects bestowed But on the with deference and kind words.
to
1

I suppose

the reading

of the MSS.

dr/sh/aprayamasu

to

be

right.

IX.

THE

STORY

OF

VLSVANTARA.

73

knotdays1,

by his strict observance of the restrictions and the quiet of the sabbath, after bathing his head and putting on a white linen dress, his excellent, well-trained, swift,and vigorous he mounted
as was

he

distinguished

(byhis colour and size) elephant, who pared might be comface was to a peak of the Snow-mountain, whose flowing in ruttingadorned with the tracks of the juice body auspicious marks found. were time, and on whose
of that far-famed scentin the habit of and royal vehicle, he was elephant he had the round of his alms-halls, which making to be like refreshestablished in all parts of the town ing for the mendicants. So going wells about, he
on

Sitting, then,
2

the

back

an experienced excessive gladness. 6. No opulence, in truth, within doors a

procures

to

as when charitable man such rejoicing, it produces transferred to the mendicants. his very great practice of chanty Now being proclaimed by the mendicants, some everywhere rejoiced had king who heard of it, considering neighbouring

be possible to deceive the young prince that it would by means of his passion for almsgiving, directed some his emissaries, to rob him of that excellent Brahmans, Visvantara Accordingly day, when was one elephant. inspecting
his gladness of his alms-halls, manifesting beauty by the enhanced the of his countenance, mind in his way, uttering placed themselves said Brahmans benedictions with their uplifted and outstretched right

stopped his excellent elephant, and asked them of their coming ; they respectfully the reason had but to express their want, he said. The Brahmans
hands. spoke : 7, 8.

He

the excellent qualities of this elephant has so graceful a gait, and thy heroic of thine, who Present us with like beggars. love of charity make us Kailasa this (white) elephant, who is like a peak of the

'

Both

Viz. the sabbath-days. Cp. stanza 6 of Story II.

74
mountain,

GATAKAMALA.

and' thou

wilt fillthe world being thus

with

ment.' astonishwas

The
*

Bodhisattva

addressed,

filled

this reflection : and entered upon long time I now rea see questing mendicants be But, after all,what may boon. a grand the want of such a lord of elephants to these Brahmans? king, No doubt, this must be a miserable trick of some is troubled with covetousness, jealousy, mind whose

with sincere Truly, after

joy

and
9.

hatred.
'

Yet

that
or

reputation it were, as Having

to

either his minding prince, who, not the precepts of righteousness, is eager, not be saddened my good1, must promote

by disappointment.'

One the Great-minded thus considered, alighted from the back of that excellent elephant and with uplifted golden pitcher ; then stood before them he pronounced (the solemn formula)Accept.'
*

After which, though knowing that the science of (dharma) politics follows the path of Righteousness it may only as far as material interest agree with he (artha), gave away his foremost elephant. His did not allow him to be to Righteousness attachment
TO.

frightened

by the lie of political wisdom. Having ii. given away that lord of elephants, who, adorned with the lovely golden lattice-seaton his back,
a radiant with massy resembled cloud of autumn, flash of lightning2, the royal prince obtained a the but the citizens were delight utmost stricken with for they were of political consternation, adherents
"

wisdom. In fact, when

of the gift of that lord them, and of elephants, anger and wrath penetrated the eldest of the Brahmans, the ministers, the warriors, the 61bis heard
an affords to the Bodhisattva Compare an occasion of performing extraordinary deed of charity. in Story XXXIII, a similar argument stanza 15. 2 In the Pali redaction which is the source Hardy's of Spence had the power narration of our tale, it is said that this white elephant
1

Inasmuch

as

his

covetousness

of causing rain.

IX.

THE

STORY

OF

VLSVANTARA.

75
went

hubbub and the chiefs of the townsmen, making into the presence Owing to of king Sa^^aya. agitation,
resentment,

their

the and anger, they neglected on them by the respect due to their restraint imposed do you overlook in this monarch, and spoke : Why Your manner, Majesty,the fortune of your kingdom being carried off ? Your Majestyought not to overlook
'

fostering the misfortune of the king, alarmed, them asked by this, they replied : Why, are what they meant you has happened, Your ? aware not Majesty of what face, being 12, 13. 'That splendid animal, whose fragrant with the scent intoxicates of the flowing juice,
that in this way you When your realm.'
are
'

bees hovering about, and likewise crowds of humming impregnates the cherishing wind with its perfume, so induce him to wipe off gladly and easily the to as

smell caught from that war-elephant,

the fluid of other haughty elephants ; brilliant vigour subdued the whose
"

strength and the power of your enemies, and abated even see, unto their pride the motionlessness of sleep by Visthat embodied victory has been given away
vantara
4

14.

goods foremost
excess

being carried off abroad. and is now Kine, gold, clothes, eatables, such fit to give to Brahmans, but parting
elephant, the pledge
too

are

the
our

with

of charity, and goes 15. 'How should success

of glorious victory, is an far.

prince
maxims
your

who

acts

up

to

In of policy ? side is out of place, Your

join this might ever to the this point contrary from forbearance this matter
and

before long afford matter of On loved his son, hearing this, the king, who kindly disposed not them ; but towards very hastily, they to necessity, he told them
'

lest he should Majesty, to rejoicing your enemies/

was

mitting subwere

he tried to appease the 6'ibis. right; after which indulges in his I know/ he said, that VLrvantara to disproportionate neglect passion for charity so as is for it the rules of political wisdom, which behaviour not suitable for a person appointed to the royal charge. But as he has resigned his own elephant, as if it were
'

76

GATAKAMALA.

less, Neverthephlegm, who will bring back that animal ? I shall take such measures that Viwantara will This may know limit in his almsgiving. a suffice to your anger.' appease The No, Your Sibis answered : this will Majesty,
'

not
reason

do.

Visvantara
'

is by

no
a

person

to

be

brought

to

in this matter Saw^aya spoke :

1

simple

censure.' can

But what
to

else

I do ?

his sinful actions, only to virtuous practices is turning into a kind attachment imprisonment Why, should you then deem of passion. death inflicted on my own to be the due requital or son
6.

'He

is

averse

for that elephant ? Therefore, desist from your wrath ! Henceforward I will prevent Vi^vantara from such actions.' Notwithstanding this, the Sibis persisted in their
'

and said : be pleased, O king, with the 17, 1 8. 'Who would pain of death, or prison, or flogging pronounced upon But being devoted his religious duties, to your son ?

anger

Vi^vantara burden
and

is not

of royalty, because his compassion. Let

such princes, as qualities and are ; but your each of the three members of the trivarga son, of his love of Righteousness who in consequence is (dharma),does not heed Policy (naya), a proper
person
to

of the troublesome his tenderness of heart of by the throne be occupied have obtained renown for their martial skilled in*the art of giving its due to
a

fit to be

bearer

dwell in a penance-grove. faults of bad policy, 19. 'Surely, if princes commit faults fall on the results of those their subjects1. They however bearable for them, are after all,as is
taught by experience ; not so for the kings themselves, the very roots of whose power they undermine. Not capable of 20. 'Why, then, here say much? lead to your conniving at a state of things which must
delirant parallel to the Horatian verse quidquid Achivi, in the original: phalanti runs reges, plectuntur thus kama/rc durnitidoshas tadupa^riteshu. vasudhadipana/rc
1

This

Indian

IX.

THE

STORY

OF

VLSVANTARA.

77

The ruin, the .Sibis have taken this resolution. royal Varika, the residence to Mount prince must withdraw of the Siddhas ; there he may exert his penance.' addressed for his good in very harsh terms by those dignitaries, who moved by affection and love spoke frankly, foreseeing the calamities to be expected

Being

so

policy, the king was ashamed of the wrath his people, and with downcast of the chiefs of eyes, by the sorrowful thought of a separation overwhelmed from his son, he heaved a deep, woeful sigh, and said decision, allow If this is your peremptory to the Sibis : him, at least, the delay of one day and night. morrow To-

from

bad

shall accomplish your the satisfied the .Sibis. Then Visvantara king said to his chamberlain : 'Go and tell The chamberlain said he would what has happened.' do so, and, his face bathed in tears, went to Vuvantara, desire.' This
answer

at

day-break

Visvantara

who

was

at

that moment by his sorrow,

in his he

own

threw

palace. himself

whelmed Overat

feet of the prince, weeping Then aloud. anxiously inquired after the health of the royal family ; the other said in a voice rather indistinct by affliction: But why O, the royal family is well.' are you thus Being Visvantara ? so asked excited, then replied. once more, throat was the chamberlain choked whose in a faltering'tone these tears, with uttered slowly and interrupting and disturbing them by his sobs : words,
* '
'

the Visvantara

disregarding 'Brusquely the royal command, in gentle terms, it was declared to them the though by anger, order you to be banished from .Sibis,moved the kingdom, my prince.' Visvantara the .Sibis order to said : Me be banished, moved by anger ! What you say is out
21.
'
.... ....

did I take delight in leaving the path of discipline, and I detest carelessness about my duties. What to me, the makes evil action of mine, unknown ? me "Sibis angry with The are offended at your said : They chamberlain loftiness of mind. exceeding
'
'

of all reason. Never 22.

'

?8
27,

GATAKAMALA.

24. 'Your

satisfaction
you

was

experienced, troubled by cupidity. mendicants that foremost of elephants, O most away noble prince, ^ibis out of patience and caused them to wrath put the furious They are transgress the limits of their duty. You must against you. go, indeed, the way of those
was

feeling

pure but

terested the disinthat of those When you gave

by

who live as ascetics.' At this moment displayed both the Bodhisattva deeply-rooted affection for the mendicants which
continuous
1

his

his

had firmly estabpractice of compassion lished, his grand, immense He and patience. said : The Sibis is fickle, and they cannot nature of the mine, it seems. understand The 25. of objects sense being outside of ourselves, it is superfluous to say that I would give away my
'

head1. eyes or my I support this body,

'

For how

the much

benefit of the creatures more the possession of

clothes and vehicles. Me, wanting honour to 26. the requests of the if need be, with my own limbs, the mendicants, .Sibis believe to restrain from charity by fear ! So ing, considerthey do but unfold their foolish fickleness of mind. Let all Sibis kill me banish me, I shall not or 27. desist from charity for that reason. With this mind I am for the penance-grove.' to set out ready After this, the Bodhisattva said to his wife, who had ness Highturned pale while hearing the sad news: 'Your has heard the resolution of the ^ibis.' Madri2
'
*

replied
'

I have.'
make
a

Viwantara

28.

Now

said : deposit, fair-eyed

one,

of all your

is said to have given away his eyes in one of (Story II). The gift of his head is related in some found in this selection of Arya It occurs in ^ataka, not -Sura. Kshemendra's Avadanakalpalata, pallava the fifth. 2 It is plain that Sura supposes the story of Vij-vantara to be known his readers. Neither the name to even the of Vijvantara's wife nor fact of his being married has been told before.
1

The

Bodhisattva

his existences

IX.

THE

STORY

OF

VLSVANTARA.

79

property, taking what you have got from my part as well as from your father's side1.' Where Madri : answered shall I lay the deposit, Visvantara spoke : my prince ?
*

'

29, 30.

You

must

always

give

of good

conduct,

observance.

Goods
and
to

embellishing deposited
us

in charity bounty your

to

people by kind
are

follow

in this manner Be after death.

a

imperishabl

loving
to

daughter
our

your

not absence, will ? you Upon impair the this, Madri, avoiding might what firmness of mind the deep of her husband, suppressed sorrow that put her heart to anguish, and said with feigned calmness :
'

children. inadvertence ; but do

parents-in-law, Continue in pious

mourn

careful mother conduct, beware

of

for my

31,32.

go

to

It is not right, Your I too the forest alone.

'

t Majesty,hat

you you

should
where
even

will go with
on

you death
'

must

go, my will be a festival

worse

lord.

When
to
me

you, attending but living without

you
at

I deem Nor

do
*

than death. I think the forest-life to be

unpleasant

all.

but consider it wrell. Removed from wicked people, haunted by deer, 33. birds, the resounding of manifold with the warbling both trees, penance-groves with their rivulets and intact, with their grass-plots which have the loveliness
are

Do

of inlaid lapis lazuli floors, than our gardens. artificial Indeed, my prince,
* '

by

far

more

pleasing

children neatly dressed and adorned with garlands, playing in the wild shrubs, you will not think of your royalty. by natural The water-carrying brooks, overhung 35. beauty, varying accordbowers ing of perpetually renewed delight you to the succession of the seasons, will in the forest.
34.

When

beholding

these

'

On this stridhana, or wife's property,' see the Siizungsber. der bair. Akad. der Wiss., 1876.

'

the paper

of

in Jolly

8O
'

GATAKAMALA.

The 36, 37. melodious for the pleasure longing

music of the songs of birds of love, the dances of the Lasciviousness has taught that art, the whom peacocks bees : sweet and praised buzzing of the honey-seeking together a forest-concert that will rejoice they make

your

mind.
'

Further, the rocks overspread at night with 38, 39. the silk garment ; the soft-stroking forest of moonlight impregnated with the scent of flowering trees ; wind
their rivulets, pushing over waters moving gravel so as to imitate the sound of rattling female ornaments of a number all this will gladden your mind in the forest.'
murmuring

the

noise

of

the

"

of his well-beloved wife filledhim with to set out for the forest. Therefore he a great desire to bestow the mendicant prepared great largesses on people. But in the king's palace the news ment of the banishpronounced upon Vi^vantara caused great alarm lamentations. Likewise the mendicants, and violent
This
entreaty

agitated by themselves,

sorrow or

and behaved

grief, became if they were as

mad, many and uttered and various kind : this is it that Earth How does not feel ashamed, 40. that shady tree, permitting the hatchets to hew down
'

almost beside intoxicated or lamentations of

her
now

foster-child, the giver of such sweet fruits ? It is plain she has been deprived of consciousness.'
'

If no one are 41. about to will prevent those who destroy that well of cold, pure, and sweet then water, in truth the guardians of the world-quarters are falsely so, or they are absent, or they are named nothing but
a

mere
'

42.

sound.' Oh ! Indeed
or

is Injustice awake

either asleep banished from his

*

dead, since

ness and Righteousis prince Visvantara

reign/

43. distress,

the

in possesses such a refined skill occasioning to have as the cruelty to aim at starving us, livelihood by a guiltless, who obtain scanty

Who

TX.

THE

STORY

OF

VISVANTARA.

his wealth. He gave away bestowed on the mendicants the contents of his treasury, filled to the very top with precious stones, gold, and hundred thousands ; his silver, of the value of many
The
then

Bodhisattva

and granaries, containing stores of manifold his other property, consisting of goods and grains ; all beasts of draught, carriages, slaves of both sexes, tributed garments and the like. The of this he diswhole to the merit of the recipients. according This being done, he paid his respectful homage to his father and mother, taking leave of them, who were

magazines

with sadness and grief. Then he mounted overwhelmed his royal chariot with his wife and children. He left the capital, while a great body of people uttered lamentations, the streets being as noisy as on a holiday; did he succeed without difficulty in making nor the followed him out back, who turn of affection, crowd Then himself taking the tears sorrow. shedding of Vanka. he drove in the direction of Mount reins, he passed And without the least agitation of mind

with charming along the environs of the capital, crowned the forest, gardens and groves, and approached betokened by the gradually increasing rareness of shady flocks of beings, the sight of trees of human and antelopes running at a far distance, and the chirping of Brahmans by chance some to came crickets. Now him, who begged from him the horses that were meet drawing his chariot. he, though on a journeyof many 44. And yo^anas his wife, gave burdened with without attendants, and his four horses, being to these Brahmans away rejoiced at this opportunity caring for the giving, and not of future. Now, when the Bodhisattva was about to put himself
fastening the girth tightly round under the yoke, and was four young Yakshas, under his waist, there appeared Like well-trained excellent the form of red deer. horses they put their shoulders under the yoke themselves. On the Bodhisattva said to seeing them, Madri, who stared at them with joy and surprise :
G

82
'

GATAKAMALA.

45. groves kindness

Behold
honoured

the extraordinary might of the penanceby the residence of ascetics. Their taken
root

towards guests has in this degree in the breast of the foremost of deer.' Madri replied :
46.

'This is rather your superhuman power, I suppose. The by the pious, however practice of virtue deeply rooted, is not the same body. with respect to everythe beautiful reflection of the stars in the is surpassed by the laughing lustre of the nightwater thereof is to be found in the waterlilies, the cause beams if out of as sends down which the Moon-god
47.
'

When

curiosity1/ While they were going kind words of affection,

on,

so

speaking

came another for his royal chariot. near, and asked the Bodhisattva indifferent to the Bodhisattva, as he was 48. And his own comfort, but to the beggars a loving kinsman, fulfilled the wish of that Brahman. He his family to alight from the gladly caused taking the Brahman with it, and chariot, presented see,

each Brahman

to

other

he continued his way on 6"alin, his boy, in his arms, foot. Madri, she too free from sadness, took the girl, Kr/sh^a^ina, in her arms and marched after him. their branches 49. The trees, stretching out to him adorned him, as
fruits, invited with charming hospitality, and payingit were, to enjoytheir homage dignity, bowed to him to his merit-obtained like obedient disciples, when they got sight of him.
at

their

ends

his eyes, covered on their surface with and reddish-brown pollen fallen down from the anthers of the lotuses shaken by the wing-movements of the swans. him 51. The with a beautiful clouds overspread appeared the white
to
1

50. And, where places lotus-ponds

he longed

for

water,

in those

very

The

The

said to open at moonrise. white waterlilies (kumuda) are is a commonflowers and the moon between these place connection in Indian poetry.

IX.

THE

STORY

OF

VLSVANTARA.

83

canopy ; there blew an agreeable and odoriferous wind; by Yakshas not and his path was shortened enduring

with his wife and children delight of a walk, experienced the pleasure and the if he as without feeling the sensation of weariness, just in some were park, and at last he perceived Mount Varika. Being showed foresters, he the way by some
on the penance-forest that which was This forest was beset with manifold charmmountain. ing ments and smooth-barked, excellent trees, with their ornaof twigs, flowers, and fruits; birds exulting with lust made it resound with their various notes ; groups its beauty; many kinds of dancing peacocks enhanced

his labour and In this manner

fatigue.
the Bodhisattva

went

up

to

of deer lived in it. It was encircled as with a girdle by a river of pure,- blue water, and the wind was agreeable In this grove stood there, carrying red flower-dust. desert hut of leaves, lovely VLyvakarman every season. There the orders of .5akra. his residence.
a

to

behold, and pleasing in himself had built it by the Bodhisattva took up

his beloved the wife, enjoying his children, not thinking of talk of artless and sweet is staying in his the cares of royalty, like one who gardens, he practised in that grove strong penance for half a year. One day, when the princess had gone to seek roots the children kept and fruits,and the prince watching himself within the borders of the hermitage, there feet and ankles were arrived a Brahman, stiff whose dust of the journey, eyes and with the and whose bearing over his by toil; he was cheeks were sunken shoulder a wooden club, from which his waterpot hung down. His wife had despatched him with the pressing
errand, to go and the Bodhisattva

52. Attended

by

after a began him with kind words. he told conversation

When attendance. search after some a saw mendicant up to him coming long time, his heart and rejoiced, his countenance him, and welcomed to meet He went to beam.
After the usual complimentary him to enter the hermitage,
G
2

84

GATAKAMALA.

due to he entertained him with the honour where Then he asked him the a guest. of his coming. object And the Brahman, who through fondness for his wife but eager had banished virtue and shame and was like this : to receive his boon, said in truth something light is and an a even 53. 'Where road, there it is easy for
men

to

go.

But

of selfishness prevails to men would support my words Thy brilliant renown 54.
'

in this world the darkness other such a degree that no of request. of heroic For
reason

this penetrated everywhere. labour of begging from thee. this undertaken both thy children to be my attendants.'
Being
so

has

almsgiving I have

Give

me

addressed,
was

the

Bodhisattva,

that

Great

Being,

55. As

he

and mendicants he would give even both his darlings. said that Bless thee ! But what art thou stillwaiting for ? Thus speaking the Brahman urged the Great Being. heard their father saying Now the children, having he would give them away, became afflicted,and their
'
'

in the habit of cheerfully giving to learnt to say no, bravely had never

filledwith him, and made

eyes
*

tears.

His affection for them agitated his heart sink. So the Bodhisattva

spoke : to thee. are thine, being given by me 56. 57. They But their mother is not at home. She went to the out forest in search of roots and fruits ; she will come Let their mother back see them, at evening-time. now neatly dressed as they are and bearing wreaths, kiss l them Rest this night here ; (farewell). and
to-morrow

The
to
'

thou Brahman

shalt carry them away/ Thy Reverence said :

'

ought is
"

not

urge me. 58. A metaphorical

name

of womankind

beau-

literaltranslation is ' to smell at/ This old and traditional is prescribed in the ritual-books, see for instance, manner of caressing Ajvalayanagrz'hyasutra I, 15, 9; Paraskara I, 18; Gobhila II, 8, 22

The

and

25.

IX.

THE

STORY

OF

VLSVANTARA.

85

1," She thou knowest. tiful charmers prove might to the fulfilment of thy promise. Therefore a hindrance I do not like staying here.' The Boclhisattva said : Do not think of that. My wife will not obstruct the fulfilment of my promise. 2. She is in fact the companion of my pious practice But do Thy Reverence. Yet, as pleases great Brahman, thou shouldst consider this : 'How these 59-61. should children satisfy thy by slavework ? They are wants very young and weak have been to never such kind of accustomed and
'

But the king of occupation. .Sibi, their grandfather, fallen into this state of bondage, will seeing them doubtlessly give thee as much as thou desirest money I pray thee, Well, for this reason to redeem them. When his realm. to take them acting thus, thou of great wealth and at the wilt get the possession same time of righteousness.' to 'No' (saidthe Brahman), 'I do not venture to come an this king would with offer which like a his anger ; he would be unapproachable excite
snake.

from me have the children torn would by force, perhaps he would also inflict punishment I shall bring them on me. rather to my Brahma^i her.' that they may attend on Upon this the Bodhisattva said nothing but : Then He finishing the sentence. as thou likest,' without how instructed the littleones words with persuasive they had to act in accordance condition with their new he took the waterpot, bending ; after which of servants
62.
'

He

I have

original.

tried Women

to

are

with

of vama^. different

the ambiguousness of the render approximately by the appeldesignated, says the Brahman, lation but pronounced Now means vama 'beautiful/
vama,

accent

it is

word

signifying 'left,contrary,

opposite.' 2 Vijvantara

'

here the solemn appellation of sahadharmaHriwi formula sahobhau The housewife') its full meaning. with
uses

"a-

rata;;*

dharmam Manu

marriage.

is uttered in the fourth III, 30.

or

Pra^apatya

form

of

86

GATAKAMALA.

the outstretched hand of the Brahman, greedy to accept the ratification of the gift. down 63, Yielding to his effort, the water poured from the pot, and at the same time tears fell without

it over

effort from

his eyes

resembling

dark

red

lotus-

petals.

his success, ment, agitated by his exciteand hastening to carry off the children of the Bodhisattva, the Brahman uttered a short phrase of

Overjoyedwith

benediction,

and

telling the

children

with

harsh

he prepared to to go out, voice of command make leave the hermitage. They, however, could not them intense grief of separation, their hearts bear the too the feet of their together and they embraced shrunk

father.
64,
*

Bathed

in

tears,

Mother

is

out

Do give us away. bidden adieu to mother too.' Now the Brahman reflected : The mother will return erelong, or it is likely that his paternal love will make him repent.' Thus considering, he tied their hands like
'

they exclaimed : of doors, while you are before not give us away

about to have we

of lotuses with a creeper, and as they were to reluctant and looked back at their father, he began drag those young and delicate children along with him,

bundle

threatening girl, having

'

Krz'sh/za^ina the this moment before experienced a never sudden calamity, her father : cried out with tears to This cruel Brahman, father, hurts me 65, 66. with Brahman, BrahNo, it is no to be sure. a creeper. It is an mans are righteous, they say. ogre under Certainly he carries us off the guise of a Brahman. them. At
to

eat

us.

Why

do
'

you

suffer

us,

father,

to

be

led his

by this ogre ? away And "alin the boy

lamented

on

account

of

mother, saying : 67. 'I do not suffer so much by the violence of It is by the absence as this Brahman, of mother. if my heart is pierced by grief that I did not as her. see
68.
'

Oh

! certainly, mother

will weep

for

us

for

IX.

THE

STORY

OF

VISVANTARA.

87

in the empty hermitage, like the bird time /'ataka1 little ones have been killed. whose How 69. behave, back will mother when coming in roots with the many and fruits she has gathered forest for us, she will find the hermitage the empty ? 70. Here, father, are our toy horses, elephants, and Half of them must chariots. you give to mother, her grief therewith. that she may assuage must 71. 'You also present to her our respectful
' '

long

salutations and withhold her at any herself ; for it will be difficultfor us,
and her again. Krzsh;/a, let 72. Come, life to us ? We have been
*

rate

from
to

afflicting
see

father,

you

Of what use is delivered by the prince Brahman to is in want a who of money.' After so speaking But the Bodhithey parted. his mind by these most was sattva, though shaken from move piteous laments of his children, did not he was the place where representing sitting. While having given, to himself that it is not right to repent his heart was burnt by the fire of irremediable grief,
us

die.

and

it were became troubled, as though mind The fanning by torpor occasioned by poison. paralysed his him recover soon of the cool wind made senses, noiseless and silent, and seeing the hermitage it were, being devoid his children, he said to as of

his

himself
'

in

73.

How
to

voice choked with tears : is it possible that this

man

did

not

strike my very heart before my very eyes in ! O, fie on that shameless Brahman my children ?2 How the they be capable 74. of making may bare-footed, unable to bear fatigue by journey,oing g

scruple

'

reason

that
1

man

of their tender ?

age, and

become

servants

to

This bird, the cuculus melanoleucus, It is said to feed poets and rhetoricians.
2

is

favourite with Indian

on raindrops. This is offspring/ heart, \vhose name On my very his children depends on identification of the heart of the father with formula, forming part of the prayers and sacred mantras the an of old II, n. Cp. also Kaushitakibrahmawopanishad grz'hya-books.

Lit. :

'

88

G AT

A K AM

ALA.

they are when they go and may and exhausted ? Whom way-worn ask, if vexed by the suffering of hunger and thirst ?

75. 'Who

will afford

rest

to

them,

me, the earnest 76. 'If this sorrow strikes even then will be the striver after firmness of mind, what brought ? up in ease condition of those littleones, 77. Oh ! the separation from my children is to my
'

mind
on

like
to

burning

fire

....

Nevertheless,

who,

ing hold-

the righteous conduct of the virtuous, would repentance ? give way Madri was In the meanwhile disquieted by illomens the foretokens prognostics, of some accident. and her roots Desiring to get back therefore with and
'

to

fruits
way
to

as

soon

as

possible, she

was was

obstructed

on

the

by
the

ferocious animals, and hermitage by a long

obliged

to

return

when she did not they were where the playground, her uneasiness greatly increased. 78. Apprehending evil because of these dreadful of danger, she was sensations agitated and anxious, looked round if she might and about get sight of
children ; then she called them. answer, she began to lament, being sore
the Receiving
no

And way. her children neither on the way, see her, nor in to meet used to come circuitous

79.

'

Formerly

the hermitage,

with grief. resounding with the

to me a shouts of my children, appeared muchfrequented not region ; now perceiving them, I feel myself helpless in the very same place as in a wilderness.

they have fallen asleep and are perhaps Or should they have slumbering, tired with playing. Or should they have gone astray in the thicket ? hidden themselves out of childishness, being displeased long in coming home ? so that I was 8 1. 'But why do not birds warble? Are yonder
80.

But

bewildered, having perhaps witnessed mischief to the children ? Can it be that my darlings have been carried away by that very rapid stream, which is ? eagerly pushing forth its dashing waves Oh ! that my suspicions may prove to be groundless
they done
'

IX.

THE

STORY

OF

VISVANTARA.

89

and the prince and the children find the evil-boding prognostics body! But why my then is my heart big with sadness because is it of them ? Why enwrapt in the night of sorrow and as if it would sink is it that my limbs seem to away ? Why slacken, no more to discern the that I am able around objects me, deprived of its lustre, seems that this grove, to turn round ? Having entered the hermitage-ground and put aside her roots and fruits,she went to her husband. After
'

now, and false even be well ! Oh ! may their fulfilment on

the usual salutation, she asked him for the Now the Bodhisattva, knowing the tenderchildren. ness love and also considering that bad a of mother's is hard to be told, was news not any able to make

performing

answer.

82.

It is
to

very
to

indeed,
who

torment
come

has

pitiful man, with evil tidings the mind of one him and deserves to hear pleasant
a
'

difficult matter

for

illhas befallen thought : Surely, some be the effect of his the children ; his silence must being overwhelmed by grief and sadness,' and almost
stricken with stupor she stared about the hermitage, but saw And no children. again she said in a voice tears : rather indistinct by smothered I do not see the children, and you do not speak 83. forlorn. ! Alas ! I am anything to me wretched, I am
'

words. Then

Madri

silence speaks of some great evil.' No had she said these words, than oversooner powered by the sorrow that tortured her heart, she The down like a creeper off. sank violently cut Bodhisattva her from falling to the ground, prevented clasping his arms round her, and brought her to a grass

This

lying and being sprinkled with cold Then he endeavoured water she recovered her senses. to comfort her, saying : 84. I have not told the sad news straightway to is not be expected for firmness to you, Madri, of a mind rendered weak by affection.
couch,
on

which

'

9O

GATAKAMALA.

See, a Brahman suffering from old age and To him I have given both to me. poverty has come Be appeased children. and do not mourn. Look 86. Madri, do not look for the chilat me, dren, Do indulge in lamentations. nor not strike 85.
'

'

heart, stillpierced by the dart of sorrow on account of the children. life,should I be able to 87. 'When asked for my love, and it ? Take this in account, withhold my
anew

my

the gift I have made approve of the children.' Madri, the suspicion of the death of her whom hearing by these children had put to anguish, now from her words that they were alive, began to recover her tears with fright and affliction. She wiped away band her husthe objectof comforting and strengthening looking up, she beheld (something) that ; then

her made A wonder

'

88.

'

husband to her speak with amazement ! A wonder ! To say it in a few words, Surely, even the Celestials are wrapt in admiration
your

'

at to

heart

being

up

to

this point inaccessible

selfish feelings. 89. This is evident from the sounds of the divine It is in order to celedrums, echoing in all directions. brate hymn Heaven has composed the your glory, that from it thus pronounces language in distinct which
*

afar. 'Earth shakes, trembling, I suppose, from exultation, is indicated by the heaving of her breasts, the as from huge Golden flowers, falling down mountains.
90.

heaven,

the sky appear make by lightnings.

'

as

if it were

illuminated

91.

Leave,

given
your

away

mind. to the creatures, and a giver as before ! Now the surface of Earth being shaken, Sumeru, the lord of mountains, radiant with the lustre of its to waver. the Lord of manifold gems, began ,5akra, the Devas, inquiring into the cause of the earthquake,
'

That you have then, grief and sadness. in chanty must rather tend to brighten up Become again the well that affords benefit

was

informed

of it by the regents

of the world-quarters,

IX.

THE

STORY

OF

VLSVANTARA.

told him who, with eyes expanding with amazement, that it had been caused by Visvantara giving away his day at Excited with joy and surprise, next children.
clay-break he feigning to be The
went
a

into

the
come

Brahman

presence to him

of Vi^vantara,
as a

the showed a guest, after which he asked him to bring forth his him for his wife. Then 6akra begged request. The practice of almsgiving in virtuous persons,' 92.
'

Bodhisattva

him

mendicant. hospitality due to

in great littleto its end as the water For this reason lakes dries up. I ask thee for that Her, thy is looking like a deity. woman there who

lie said,

'

comes

as

I pray thee.' wife, give to me, The Bodhisattva did not lose his firmness of mind, however, the promise of giving her. and made taking Madri with his left hand and the on the water waterpot with his right, he poured down hand of the Brahman, but fire of grief on the mind of *. the Love-god did she in Madri's breast, nor 94. No anger arose Only for she knew her husband's nature. weep, him, she stood like an keeping her eyes fixed on
93.

Then

stupefied fresh burden of On beholding affected with Great Being.

image,

by

the

excessive

heaviness

of that

suffering.
of the

this, ,5akra, the Lord the utmost admiration,

Devas,
the

magnified

is between the the wide distance which conduct of the righteous and that of the impious ! How hearts be even will those who have not purified their ? capable of believing this great performance To much96. affectionate wife and cherish an beloved to give them up, obeying children, and yet is it possible to detachment the self-imposed vow of loftiness like this ? conceive any

95. 'Oh!

'

"

97. 'When
1

thy glory will be

not
so

spread

throughout

the

was that the Indian Amor afflictedon love, as the defeat of Mara, account of the offence against conjugal To conquer the senses the Indian Satan. and sensuality is to vanquish Kama. Mara, who is the same as

This

means

much

92

GATAKAMALA.

world by the tales of those who are enthusiastic about appear thy virtues, the brilliant reputations of others will disin thine, beyond doubt, just as the other
luminaries
'

of the sunlight. fact of thine is 98. by the Yakshas, the Gandharvas, praisingly approved l included.' the snakes, and by the Devas, Vasava After so speaking, brilliant his own ,5akra reassumed figure and made himself known to the Bodhisattva. being done, he said : Which thee I now give back Madri, thy wife. Where else should moonshine stay but with ? the moon Nor be anxious 100. thou the shouldst about separation from thy son and daughter, nor grieve for Before long thy father the loss of thy royal dignity. to thee, accompanied by both thy children, will come
99.
*
'

dissolve in the splendour Even now this superhuman

To

and

provide his kingdom ing with a protector, re-establishin thy high rank.' thee Having on the said these words, 6akra disappeared that Brahman,

spot. And

brought

the children land of Sibi. And their when the Sibls and Sa;^aya, king, heard of the Bodhisattva's performance of the hard to be done by others, their greatest compassion, hearts became They soft with tenderness. redeemed the hand of the Brahman, and having obtained the pardon of Visvantara, led him back and reinstated him in his royal dignity.
the children from

in consequence of 6akra's power, to the very of the Bodhisattva

then, the behaviour of a Bodhisattva is exceedingly marvellous. For this reason tinguishe such disbeings as strive for that state, must be not despised or hindered. This story is also to be adduced, discoursing on the Tathagata treating when and when listening of of the with attention to the preaching
way,

[In this

Law.]
1

Vasava

is another

name

of -Sakra.

X.

THE

STORY

OF

THE

SACRIFICE.

93

the last but one of the Lord, the person of Buddhists. His largesses that charitable king is held very high among to constitute the highest degree are also considered of practising the In the memorable his paramita of charity. night which preceded Buddhahood, the "Sakya prince had but to refer to attainment of the his actions in the Vijvantara-existence to demonstrate his having fulfilled In the Pali Gataka that existence forms the that paramita.
the longest and last tale of the collection, but since it is the last,it is stillunpublished ; its contents, however, have been by Spence Hardy in his ' Manual communicated (pp. 1 18of Butlhism

VLs-vantara's birth being

of subject-matter

'

hence From Prof. Kern borrowed his 127 of the second edition). in his Geschiedenis het Buddhisme, I, van exposition of the tale he added PP- 3"3~3I'J) to which copious notes with the objectof the mythological substratum which underlies exploring and expounding it. It is curious to compare the redaction of the Pali "ataka with that The latter omitted purposely, it seems, some of particulars,

-Sura.

for instance,

the name that of the mother of the old Brahman, of Vijvantara, and the etymology his name his narration is different of ; in some likewise in slight details. But the main features are the same, ^Tariyapi/aka, where Vuvantara's is No. 9 of the redaction of the story the danaparamita

appears

that the is something prince,

great the earthquakes, for this rather essential ; he took the determination times, once, miracle occurred seven when by his heart, eyes, flesh or blood, if [notmentioned of .Sura] giving requested; secondly, after the gift of the white elephant; thirdly, when he had made his great largesses preceding his withdrawal to Mount Vahka; fourthly and fifthly, after giving his children and his wife;
most
or

is told in 58 Hokas. by the caused earthquake,

and

From

this version it liberality of the

in the the sixth time was when he met again with his father and mother forest ; the seventh in his capital. The sevenfold earthat his entrance quake is also discussed in the Milinda Pa#ha, 119 foil. Cp. also the

told of the Bodhisattva, who parallel performance afterwards was Mahgala Buddha Gat. I, p. 31, translated by Rhys Davids, (Fausb. Birth-Stories, I, p. In Kshemendra's
23, not

33).

Avadanakalpalata

the

story

of

Vijvantara

is

No.

yet published.

X.

THE

STORY

OF

THE

SACRIFICE.

hearts are pure do not act up to the whose Knowing this, pure-heartedenticement of the wicked. is to be striven after. This will be taught by the ness following.

Those

Long
who had

ago

the

Bodhisattva, his kingdom

obtained

it is said, was king a in the order of hereditary

the
not

had reached He as this state succession. effect of his merit, and ruled his realm in peace,

94

GATAKAMALA.

disturbed by any rival,his sovereignty being universally His country was free from any kind acknowledged.
disaster, both his home or vexation relations and those with foreign countries being quiet his comin every respect ; and all his vassals obeyed mands. of
annoyance,

having subdued the passions, his monarch felt no inclination for such profits as are to enemies, his whole heart but be blamed when enjoyed, was with intent on the happiness of his promoting
1.

This

subjects.

virtuous practice (dharma) the only purpose like a Muni. his actions, he behaved of For he knew 2. that people the nature of mankind, imitating the behaviour high value on a set of the highest.
about this reason, salvation for his
to

Holding

For

being

subjects,

desirous of bringing he was particularly

of his religious duties. cepts practised almsgiving, kept strictly the pre(sila), cultivated forbearance, of moral conduct His mild for the benefit of the creatures. strove being in accordance countenance with his thoughts attached 3. He

the due

performance

he the happiness of his subjects, appeared Dharma. like the embodied happened Now it once that, though protected by his his realm, both in consequence arm, of the faulty actions devoted
to

inadvertence on the part of of its inhabitants and was the angels charged with the care of rain, afflicted in several districts by drought and the troublesome Upon this the king, fully effects of such a disaster.

that this plague had been convinced by the violation of righteousness by heart to taking much and subjects, his people, whose was the welfare of his thoughts
and
cares,

brought himself
the

about his or

distress of

constant

object
men

took

the advice
were

acknowledged competence, who knowledge in matters of religion. headed the Brahmans, with the elders among by his family priest (purohita) and his ministers, he asked them

of of for their reputed So keeping counsel

calamity.

for Now

some

of putting an they, believing a solemn

means

end

to

that

sacrifice as

X.

THE

STORY

OF

THE

SACRIFICE.

95

is

enjoined

by

the
to

Veda him

to

be

cause

of abundant

must rain, explained perform such a it requires as sacrifice of a frightful character, inasmuch

that he

the But

hundreds of many of living beings. of everything after being informed concerning is prescribed for the such a slaughter as sacrifice,his innate compassionateness forbade him to approve of
massacre

their advice in his heart ; yet out of civility,unwilling by harsh words to offend them of refusal, he slipped over this point, turning the conversation other upon They, hand, no on sooner topics. the other caught

the opportunity of conversing with the king on matters him to more of religion, than they once admonished the sacrifice, for they did not accomplish understand his deeply hidden mind. You to not 4. constantly take care neglect the different royal duties, proper time of performing your
'

established for the sake land and ruling it. The

yours
'

is in agreement

of obtaining the possession of due order of these actions of ness with the precepts of Righteous-

(dharma).
5. How
are

then

respects) (ofdharma,
defend almost Devas,
6.
'

is this that you who in the observance so clever artha, and kama), bearing

(inall

other of the triad your bow to

the good

sluggish the name Like servants,

so of your people, are careless and to that bridge as to the world of the of which is sacrifice ?
'

'

the

kings
to

revere (yourvassals)

your
success.

commands, Now
to

thinking them the time is come,

by
means

foes,

gather
'

of your blessings, of sacrifice superior

be the surest O destroyer

gage

of

for you a shining glory. to procure which 7. 8. Certainly, that holiness which is the requisite for a dlkshita1 is already yours, by reason of your
are

the performance of a great sacrifice,its perundertaking former has to be purified by the initiatory ceremony diksha. From of at the close of the sacrifice that time tillthe final bath or avabhrnha he is called a dikshita, and bound to the observance of many detailed prescriptions about living.

Before

his food, dress, residence, and

his whole

mode

of

g6

GATAKAMALA.

habitual

your practice of charity and strictness in Nevertheless, the restraint (of good observing conduct). be fit for you to discharge your debt it -would l by such sacrifices as are to the Devas the subjectThe deities being satisfied by matter of the Veda. duly and faultlessly performed the sacrifice, honour
creatures

in
to

return

by
the

(sending) rain.
to

Thus

ing, considera

take
your
own,

mind

and

consent

welfare of your the performance

and subjects of

regular
*

which will enhance your glory/ sacrifice, he entered upon Very Thereupon this thought : is my poor person indeed, being given badly guarded in trust to such leaders. While faithfully believing and loving

the Law, by

I should

uproot upon

reliance
are

heartedness my virtue of tenderthe words of others.

For, truly, Those 9.

'

who

best

refuge, are borrowing harm,

Alas ! such a man by them, will soon will be surrounded

10.

to be the men reputed among intend to do the very persons who from Law. the their arguments path shown who follows the wrong find himself driven to straits,for he

by evils.
may

'What

connection

there

be, forsooth, between

may righteousness and injuring animals ? How Devas or propitiation residence in the world of the deities have anything to do with the murder of the of

victims ?
to the animal slaughtered according rites with the prescribed prayers, as if those sacred it, goes to darts to wound formulae were so many In it heaven, they say, and with this object is killed. this way that action is interpreted to be done according is it possible Yet it is a lie. For how to the Law.
u, 12.
'

The

in the next should reap the fruits of world one what has been done by others ? And by what reason that

is sacrifice, the saying of the Hindus, man pays his debts to the by study Devas, by the and by offspring to his ancestors, -Sraddha kindness to the rz'shis or old sages, by benevolence and penance and See, for instance, Mhbh. I, 120, 17 foil. Buddha/ferita IX, 55. to men. ;

By

X.

THE

STORY

OF

THE

SACRIFICE.

97

he wicked actions, though devoted himself to the practice not of good ones, simply because he has been killed in sacrifice,and not on the ground of his own actions ? And 13. should the victim killed in sacrifice really not expect to go to heaven, should we the Brahmans has
*

will the sacrificialanimal he has not abstained from

mount

to

heaven

? though

in sacrifice? A seen similar practice, however, is nowhere them. among Who, to heart the take then, may advice proffered by these counsellors ?

offer themselves

to

be

immolated

14. 'As

to

they who

are

power, by the beautiful Apsarasas, them served would it to delight in the slaughter a abandon of pitiable feast on the omentum victim, that they might and his body as are offered to them in such other parts of sacrifice ?
to
'

scent,

Celestials, should we believe that to parable wont enjoy the fair ambrosia of incomflavour, magnificence, and effective
the

Therefore, thus

Having be

it is the proper time to act made up his mind, the king

so

and so.' feigned to

the sacrifice; and in approval eager to undertake he spoke in this manner to them of their words I, well gratified, having 'Verily, well protected am Lordships are, thus bent on such counsellors as Your

happiness ! Therefore I will have a my securing human thousand sacrifice (purushamedha) of a Let my officials,ach in his sphere victims performed. e business, be ordered to bring together the requiof sites Let also an inquiry for that purpose. necessary
fitting ground to raise whereon Further, the tents and other buildings for the sattra1. be fixed (bythe the proper time for the sacrifice must the auspicious lunar days, kaexamining

be

made

of the

most

astrologers)
ra^as,

and constellations.' The purohita muhurtas, in your enterprise, 'In order to succeed : answered Your Majesty ought to take the avabhrztha (final
1

This is the appellation of great Soma-sacrifices lasting for many for years. days, sometimes even

98

GATAKAMALA.

bath)at

you sacrifice; after which For if the the others. may successively undertake human to be thousand seized at once, victims were be blame to be sure, and you would your

the

end

of

one

These great agitation on their account.' by the having been approved of the purohita words Brahmans, the king replied : Do not apprehend (other) stirred up
to
'

subjects,

the wrath
measures

I shall take such of the people, Reverends. to as my prevent any agitation among

subjects.'
After
townsmen

this the king convoked and and the landsmen,

sacrifice of a perform a human behaving honestly is fit to be designated for nobody With immolation on this in mind, I give part. my forward this advice : Whomsoever of you I shall henceyou
perceive transgressing the boundaries of moral royal will, him will I order to conduct, despising my be caught to be a victim at my sacrifice,thinking such to one a the stain of his family and a danger my
country.

of the assembly I intend to said : But thousand victims.

an
*

With the objectof carrying this resolution by faultless into effect, I shall cause you to be observed have emissaries, who shaken and sharp-sighted

off sleepy carelessness and will report to me concerning your conduct.' Then the foremost of the assembly, folding their hands and bringing them to their foreheads, spoke : Majesty, your actions tend to the 15, 16. 'Your all happiness can there be what reason of your subjects, ? Even Brahma to despise you on that account (god)
cannot

but

sanction

your

behaviour.

Your

Majesty,

who

highest authority of the virtuous, be our anything which pleases Your authority. For this reason Indeed, you are pleased Majesty must please us, too. is the
with nothing else but our enjoymentand our good.' After the notables both of the town and the country had accepted his command in this manner, the king dispersed his country his towns about and all over appearance officers, notified as such by their outward laying hold of the evilto the people, with the charge of

X.

THE

STORY

OF

THE

SACRIFICE.

99

doers, and everywhere made by beat of drum 17.

warrants

'The

king,

he ordered proclamations to be day after clay, of this kind : he is, granter of security as
one

who constantly cultivates honesty and good conduct, in short, to the virtuous. Yet, intending to perform human a sacrifice for the he human benefit of his victims by subjects, wants to be delight in thousands taken out of those who
misconduct. henceforward, licentiously Therefore, whosoever 1 8. indulging in misbehaviour, shall disregard the command
*

safety to every

by the kings, observed of our monarch, which is even his vassals, shall be brought to the state of a sacrificial victim by the very force of his own actions ; and his miserable suffering, when he people shall witness shall pine with pain, his body being fastened to the post.' sacrificial When aware the inhabitants of that realm became of their king's careful search after evil-doers with the aim of destining them to be victims at his sacrifice for they heard the most frightful royal proclamation day after day and saw the king's servants, who were for wicked people and to seize to look out appointed
"

now them, appearing every and then everywhere" to bad they abandoned their attachment conduct, and intent on the moral precepts grew strictly observing occasion of and every avoided self-control. They hatred and enmity, and settling their quarrels and

'

mutual esteem. Obedience to the words of parents and teachers, a general spirit of liberality and sharing with others, hospitality, good manners, prevailed among modesty, in the Kma Yuga. lived as it were In short, they them. in them had fear of death 19. The awakened mutual thoughts of the next world ; the risk of tarnishing the honour of of their families had stirred their care their reputation ; the great purity of their guarding These hearts had strengthened their sense of shame. distinguished factors being at work, people were soon
by their spotless behaviour.
H
2

differences, cherished

love and

ICO

GATAKAMALA.

20.

Even
on

intent
servants

though keeping

every
a

one

became

more

did
of

pursuit

righteous conduct, in the diminish not their watchfulness This to the evildoers. also contributed
state

than ever stillthe king's

prevent
21.

people from falling short of righteousness. The king, learning from his emissaries this
in his realm,

felt extremely rejoiced.He as a on those rich presents messengers news they told him, and enjoined reward for the good his ministers, speaking something like this : of things bestowed
is highest The protection of my subjects my know. Now, they have become to worthy be recipients of sacrificial gifts \ and it is for the this of my provided purpose sacrifice that I have
'

22-24. desire, you

Well, I intend to accomplish my sacrifice in wealth. to be the proper the manner which I have considered Let every one. one that it who wishes for money, may be fuel for his happiness, come and accept it from hand his heart's content. In this way to the my distress and poverty, which is vexing our country, may I consider be soon driven out. Indeed, whenever
my
own

strong

determination

to

and

exthe great assistance my cellent in that task, it often seems to me as companions though those sufferings of my people, by exciting my burning in my mind like a blazing fire.' anger, were

I derive

protect my from you,

subjects

and royal command went ordered alms-halls to be established in all villages, towns, and markets, likewise at all stations on This being the roads. done, they caused all who begged in order to satisfy
ministers
to
anon

The

the accepted it. They execute

their

wants,

to

be

provided

day

of those king.

just as objects,

had

after day with a gift been ordered by the

25. So poverty disappeared, and the people, having received wealth from the part of the king, dressed and ments, adorned with manifold and fine garments and ornadays. exhibited the splendour of festival
1

Viz. by the purity of their life and the holiness of their conduct.

X.

THE

STORY

OF

THE

SACRIFICE.

IOI

rejoicing

glory of the king, magnified by the eulogies recipients of his gifts, spread about in of the rejoiced way, as the flowerdust of the all directions in the same lotuses carried forth by the small waves of a lake, larger and larger itself over a extends surface. '. And in consequence 27 after the whole people, of the wise measures taken by their ruler, had become intent on behaviour, cathe plagues virtuous and lamities by the growth overpowered of all such to prosperity, faded as qualities conduce away, having lost their hold. 28. The seasons succeeded each other in due course, by their regularity, and like kings everybody
26.

The

newly established, complying with the lawful order of Consequently things. the earth produced the various kinds of corn in abundance, fulness of and there was pure and blue water and lotuses in all waterbasins.
; the medicinal epidemics afflicted mankind herbs their efficacious virtues more than possessed blew in due time and regularly ; ever monsoons ; the the planets moved along in auspicious paths.

29.

No

there existed any danger to be feared, either from abroad, or from within, or such as might be Continuing caused by derangements of the elements. in righteousness and self-control, cultivating good
30.

Nowhere

behaviour

the people of that country and modesty, it were the prerogatives of the Krz'ta Yuga. enjoyedas By the power, his then, of the king performing in accordance sacrifice in this manner with (theprecepts Law, the sufferings of the indigent were the

of)
an

with the plagues and calamities, in a prosperous and the country abounded and thriving felicity. Accordingly population offering the pleasing aspect of dictions benenever of repeating weaned people put
on

to

end together

their king

and

extending

his

renown

in all

directions.

is deficient, two the printed text the first line of this stanza I think this second pada should being wanting. syllables at the end be restored by the insertion of^ane after nikhile. In

IO2

GATAKAMALA.

One
heart thus
to

day

one

had
'

been
:

of the highest royal officials,whose inclined to the (True)Belief, spoke

*

This is a true saying, in truth. deal with all because they always 31. kinds of business, the highest, the lowest, and the intermediate, by far surpass in their wisdom any wise
the king Monarchs,
men.
'

For, Your

of your in righteousthe effect of your sacrifice being performed ness, free from the blameable sin of animal-slaughter. The hard over are times the sufferings of and all have ceased, since men have been established poverty
in the words 32 limbs
].

Majesty, you have obtained the happiness both in this world and in the next, as subjects

precepts ? Your

of

good

are subjects

conduct. happy.

Why

use

many

black antelope's skin which covers 'The your has the resemblance the bright of the spot on can moon's the natural loveliness of your surface, nor be hindered by the restraint imposed on demeanour Your head, adorned you by your being a dikshita2.

with such hair-dress as is in compliance with the rites less lustre than when no possesses of the diksha, it was of the royal embellished with the splendour

umbrella3.
1

And,

last

not

least, by your

largesses you

have been corrected in the MSS. corruptions of this stanza in the edition. In some to propose some points, however, I venture

The

alterations. To gatre^a

of the MSS.,

gatre

na

of the

ed., I should

prefer

gatreshu. For mandodyama^ I substitute mandodyama, is one word.

2

of the and

of the ed., mandodyama^ in pada 3, 1 think kejara-C'anajobha

MSS.,

The sattra continue and the diksha p. 95 supra. The king, therefore, is is being performed. as as the sacrifice the skin of the black antelope, which he put on at the stillwearing his consecration for the sake of performing lime the sacrifice, of
on

See note

long

since he is obliged to observe this and many other restrictions of the diksha. The these obliminister says that to the pious monarch gations are no to his behaviour, which restraint with respect already before has been in accordance with the strictest precepts of the Law.
3

The

white

umbrella

has

been

put

aside

for

the

time

of

the

diksha.

X.

THE

STORY

OF

THE

SACRIFICE.

103

have

the surpassed famous the performer a 33. 'As rule, O those

a

who

vile act, living beings.

monument

the pride of and abated l. hundred of sacrifices you wise ruler, the sacrifice of long for the attainment of some good, is it is by injurydone as to accompanied
a

renown

Your

with vices.
34.

your
'

of your lovely behaviour

the contrary, this sacrifice, on is in complete glory, accordance

and your

aversion

to

! Happy protector in you! be a better guardian

Another

Oh

are

the

It is certain that to his children.'

who subjects
no

their father could

have

compractise charity, they are monly by the hopes they put in the so conduct, too, may be cultivation of that virtue ; good for by the wish high to accounted obtain regard heaven desire of reaching men or the after among But such a practice of both, as is seen in your death.

said : 35. 'If the wealthy impelled to do

be found skill in securing the benefit of others, cannot but in those who both in learning are accomplished and in virtuous exertions.'

then, those whose hearts are pure do Knowing not act up to the enticement of the wicked. is to-be striven after. this, pure-heartedness [Inthe spiritual lessons for princes, also, this is to be
In such
a

way,

said

'Who Thus

to

his

wishing subjects

And

brings about No other should be of a king the business.' follows : (The it may be added as
'

good, himself exerts, salvation, glory, happiness. who prince)

in to act prosperity, ought material the precepts of religion, thinking accordance with to be the source a religious of of his subjects conduct
strives after prosperity.'
Viz. Sakra, the Lord of the Devas. is well-nigh synonymous with which kratu.
1

Here

he is called jataya^van,
common

his

epithet of jata-

IO4

GATAKAMALA.

this is here to be said : Injuring animals bliss, but charity, self-restraint, conto never tends tinence like have this power ; for this reason and the devote himself to these longs for bliss must he who discoursing on And the Tathavirtues.' also when his inclination In this manner the Lord showed gata : Further
'

'

to

for the interests of the world, when stillin his previous existences.']
care

he

was

This story is not met with elsewhere, it seems, at least in this shape. intention but in No. 50 of the Pali Gataka is told with the same The a different manner. resolve of the Bodhisattva and his stopping bloody sacrificesis better accounted for in our text.

XI.

THE

STORY

OF

(Comp.Fausb.,
Neither
power
now. can

Gat. I, p. 202, translated by Rhys Davids, Buddhist Birth Stories, pp. 284-287.)

adversity relax in
towards time

compassion
In

the brilliancy of sovereign the high-minded the virtue of living beings. This will be taught
nor

having the Bodhisattva, when well for a long time, and having practised meritorious actions into possession come of the virtues of chanty, selfdirecting was restraint, continence and compassion, for the benefit of others, his extraordinary performances it is said, he became 6akra, the Lord once, of the the Devas.
1.

The magnificence of the Chief of the Celestials in a higher degree a shone and displayed greater had fallen to his share. that rank majesty,since Something be seen, a may analogous palace when by a covering fresh stucco is made readorned of splenden by the moonbeams. The rich lustre of that mighty 2. state, to conquer which the sons of Diti dared push forward against the impetuous advance of the world-elephants and expose their breasts to their pestle-like tusks, that brilliancy his. But though he was that happiness easily

enjoyed

XI.

THE

STORY

OF

SAKRA.

105

his command, nevertheless, that bliss did not stain his heart with pride. Ruling heaven and earth in the proper manner, he the whole acquired splendid glory, which pervaded 1 Now Demons bear the the universe. could not bliss which he renown nor the very wonderful enjoyed, him. They his war to and waged against marched fight him to enormous encounter with an army of
at

being the elephants, chariots, horsemen and footmen, drawn more terrible, as they were up in the proud a array of battle and made noise as awful as that of Through the wild Ocean. the glittering blaze of their they various kinds of offensive and defensive weapons hardly suffered themselves to be looked at. for his part, though attached to the precepts felt however of righteousness, within his heart the disposition to indulge in the frenzy of fighting. He to do so by the pride was prompted of his enemies, by interrupted men, the danger of his own unpleasantly in their peaceful sport, also by the regard of his majesty and of the traditional line of conduct along the path of political wisdom. So he mounted his excellent golden chariot, to which This chariot thousand excellent horses were put. decorated in front with a beautiful, high- floating was banner which bore a figure in the attire of an Arhatfor its emblem. Its outer was exceedingly appearance
a

3. He

the lustre reflected by the manifold it,and to the precious stones and jewelsthat adorned brightness which irradiated its flanks and which proceeded from the different flaming weapons, sharp-pointed
to

brilliant,owing

and well-disposed to be ready for On the inside it was the chariot.

1

use,

on

both

covered

sides of with a fine

or spirits of darkness, called Daityas (sons Dili) Danavas of or Asuras. (sons Danu) of 2 It is curious to see this Buddhists making profession -Sakra of the in this manner his Buddhistical faith. If this trait is an old one, of

The

is here represented /Sakra Arha .Sabdaratnavali gives arha

as

digambara,
a name

as

he
see

in fact is.

The
s. v.

as

of Indra ;

Petr. Diet.

2).

TO6

GATAKAMALA.

Standing on it and surrounded blanket. by his great divine host of different arms, elephants, chariots, horse and foot, the Great Being met the forces of the Demons on just the border-line of the Ocean. a great battle took 4. Then place, destructive of the
white

of the timid as well as of the shields and mail-coats pierced by the strokes of the weapons with which they fought each other. heard in the tumult of that 5, 6. Various cries were

firmness

Stay! Not in this manner Look ! Here! struggle. ? You will not escape me ! are out ! Where you now Strike ! You dead man ! So challenging one a are And this noise mixing with the another they fought. field the battleclashing and crashing of the arms all over
and 7. The the sound almost burst.

and

of the drums,

made

Heaven

shake

both sides, rushing on elephants on each fury increased by the smell of the other with great flowing juice, tains offered the frightful spectacle of mounby the wind of a world-destroying swept along
portentous clouds, the chariots swept over the field, their floating standards the resembling lightning, and the rattling noise they made being as period. 8. Like

the roaring of the thunder. flying over both armies, and arrows were 9. Sharp fell down amidst the warriors of both the Devas and hitting banners the Demons, royal umbrellas, and bows and spears, shields and cuirasses, and the heads

of

men.

At the end the army of vSakra took to flight, frightened by the fiery swords arrows of the and Demons. Lord The Celestials alone held of the stillthe field,barring with his chariot the host of his
10.

enemies.

Matali, the charioteer of the Lord of the Devas, perceived that the army of the Demons, highover was them spirited and overjoyed, with coming a loud warcries tremendous noise of and shouts of
victory, whereas the army

When

of the Devas

was

almost

XI.

THE

STORY

OF

SAKRA.

1 07

flight,he thought it was now the proper time he turned the chariot of the Ruler of to retreat, so and l, Devas. While the ascent they were the making Lord of the Devas, caught sight of some .5akra, the eagle-nests which were placed on a silk-cotton tree just in the line of direction of the chariot-pole, so that they had he seen must needs be crushed by it. No sooner
intent
on

them, than seized with compassion his charioteer :

11.

he said

to

Matali,

'The

birds'

nests

on

filled with not yet winged that these chariot in such a manner down crushed by the chariot-pole.'
Matali

this silk-cotton tree Drive ones. young

nests

are

my

will

not

fall

'In the meanwhile : the crowds of answered Demons the will overtake us, sir.' Do Never : you but take the mind. .5akra said Upon in avoiding care these eagle-nests.' proper : which Matali answered
'

12.

Nothing

our the birds, O heels yon host of foes who after a long time are at last getting the better of the Devas.' At this moment Lord of the Devas, .5akra, the his exby traordina the utmost moved compassion, showed tention. firmness of ingoodness of heart and

short of turning the chariot can have at But we Lotus-eyed One.

save

13. it for

Well
me

chiefs of

then,' said he, turn the chariot. Better is die by the terrible club-strokes of the to honoured, the Demons than to live blameful and dis'

if I

should

have

murdered
turned

those

poor drawn

terror-stricken creatures.' Matali promised to do by horses. thousand the foes who 14. Now
a

so,

and

his

car,

had witnessed his heroism in battle, seeing that the chariot turned, were overtaken Their ranks gave with fear, and got into confusion. by the wind. way like dark rain-clouds driven away
1

Returning

from

the battle-field on

residence in Heaven,

-Sakra

must

the border of the Ocean needs drive upward.

to

his

108

GATAKAMALA.

15. In his face

the
to

case

of

defeat

the enemy and forces, will sometimes enemy's haughtiness of the victors by his heroic valour.
1

single barring the

one

man

turning
of the

way

abate the pride the unexpectedness

and of

of the broken ranks of the hostile the host of the Devas, made them army encouraging For the Demons, return. terror-stricken and fleeing, thought no more of rallying and resisting. Devas, 1 7. Then the joy was whose mingled with homage to their Lord ; after which, shame, paid brilliant and beautiful by the radiance of victory, he
sight quietly returned from the battle-field to his city, where his zenana impatiently longed for him. In this way was the victory gained in that battle. It is for this reason that the saying goes : 8. The low-minded do wicked 1 actions in consequence

6. The

Average men, though of their cruelty. pitiful, do so, when into distress. But the come will in danger little as virtuous, even when of life, are capable of transgressing their proper line of conduct as the Ocean its boundary.
way the Lord did long ago protect animal life even at the risk of his own and of the loss of the Celestial sway. Keeping then in mind that it does to offend living beings, man not at all befit a wise

[In this

be must pious man intent on practising compassion towards the creatures. And Dharma in truth watches him the saying that ], is to be prowho walks in righteousness (dliar ma) pounded here Likewise be too. this (story) may

much

less

to

sin against

them,

Tathagata, discoursing on the adduced when and listening with attention to the preachtreating of when ing the Law.] of

We

have

Northern
dharmo

remarkable quotation Buddhism. The wording of this ha vai rakshati dharma^ariwam, of the firstpada of
a

here

counterpart

the Holy Writ of in the original : sentence is the exact Sanskrit Pali stanza uttered by well-known

from

XII.

THE

STORY

OF

THE

BRAHMAN.

ICX)

XII.
What

THE

STORY

OF

THE

BRAHMAN.

forbids the virtuous to transgress the boundary is the very shame of the Self of good behaviour within This will be taught by the following. their hearts. it is told, came Once life in to the Bodhisattva,
an

of Brahmans, well-reputed both They on account of their ancestry and their conduct. highly esteemed were their and renowned, observing high value on good a traditional customs and setting Having education and good manners. received in due illustrious family
:

order the different sacraments

savana,

garbhadhana,

^atakarma, simantonnayana, dwelt at his teacher's, who was a rest, distinguished by the superiority of his learning, by his birth, and by his practice of the customary conduct,
he

pumthe and Brahman

with the His 1.

texts

his

studying the Vecla. in mastering quickness and retaining the he was for which taught, his devoted obedience family had been a reputed always virtue his

of object

"

by tranquillity, conduct embellished in a youth, made him obtain the love a rare ornament and affection of his teacher. For virtues practised without interruption 2. are
correctness

of

magic burnt

of such as are charms to win the affection even by the fire of hatred, how more of the much

sound-hearted. Now his teacher, in the intervals of rest from sacred study, with the object of trying the morals of all his disciples, was frequently of his own used to tell them sufferings, the effect of his poverty.
*

3.

To

him

no

help

his family
e'en on

No And
A
the

joy

is his,

not

affords, holidays,

wretched
pauper's

him sick. alms-requesting makes it be fulfill'd ? may wish, how

Gataka
have
I, p. 31; IV, p. 54, and

Lord

passages

(seeFausboll, : quoted there)

Dhammo

the other

rakkhati dhamma""ri" Dhammo suAinno sukham avahati dhamme Esanisawso su"w/e Na duggati/fl gaX'Mati dhamma^ari.

I IO

GATAKAMALA.

The 4. disregard,

and Like

is the home of hard cona the abode very dition in scantiness, it is,devoid of pleasure, abounding incessantly afflictinglike a calamity.'
*

state

of

man moneyless of toil. And

ciples, excellent horses, pricked with spurs, his disby their attachment to their moved very much deliver to him to spiritual teacher, did their utmost food from their daily more ever and better prepared But he said to them : Good begging round. sirs, do No offerings of food exert not yourselves in this way.
'

obtained
poverty

by daily begging
to

anybody. you ought rather to apply these your efforts to gaining in the proper Doing act thus, you would wealth. do I say so ? Why manner. by food, and thirst by is driven away 5. Hunger
'

will diminish the distress of If you cannot bear my hardship,

water.

spell-utteringvoice together with medicine illnesses. But poverty's pain is destroyed by expels kinsmen.' by one's of being honoured wealth, that cause What do for you ? we can The : pupils answered Unhappy we, that the extent of our power is so small.
'

The

Moreover,
6. 7.
we
*

If wealth, like food,

were

is this. The proper, for Brahmans though weak, means of gaining wealth is receiving gifts : and people here are not charitable. we are So we are powerless, and by this impotency

not would degree, master.

allow you to But the case

obtained by begging, suffer by poverty in this

with grief.' But there are teacher still other replied : and they are explained expedients for earning money, Yet, my strength being exhausted in the law-books. fitto put them into effect.' by old age, I am not paired The disciples said: 'But our strength is not imIf, then, you by old age, master. think us those precepts of the lawcapable of acting upon books, inform us of them, that we requite you may for your labour of teaching us.'
smitten The
'

The
money

teacher said: 'No, of earning such means men, hardly available, indeed, for young are

XU.

THE

STORY

OF

THE

BRAHMAN.

Ill

whose

mincl is too loose to carry out a strong resolution. ', Nevertheless, if Your Honours me, urge well learn from me one what of the said expedients you may is. for the time of distress 8. 'In the law-precepts livelihood for Brahmans theft is an ; and approved is the extreme distress in this I suppose, poverty,
-

'world.

Consequently,

it is

no

sin for

us

to

enjoy

the wealth of others, and the whole of these goods Brahmans. belongs, of a truth, to the doubtlessly be able to Men 9. such as you, would You should, howby violence. ever, seize on wealth even
'

practise that mode Therefore, reputation. you in lonely places and times/
not

of taking, minding
must

your

show

your

energy

he loosened the bridle from his such language Very disciples. Accordingly they exclaimed well,' his bad words, as if they were good, and approving

By

'

themselves all of them engaged the Bodhisattva. his innate goodness Him 10.

to

do

so,

all
"

save

forbade

with the teacher's advice, and compelled it without delay, though contrary to oppose accepted as a duty by the other pupils. looks he heaved Ashamed and with downcast

him

comply on the it had been

to

soft that perceived sigh and remained silent. Bodhisattva did not approve the of that fashion of money, making crying it down ; and without, however,
The
teacher
as

he

had

Being,
reason

for the virtue of that Great For he entered this reflection : what upon Is it want ? does he disapprove of theft of
a

high

regard

1
2

read sadhu. The apaddharm a substitutes steyam,"c. for the precepts of right conduct and right livelihood some others to be be observed. followed in times of distress,if the primary ones cannot by theft is of course The Brahmans to make to money permission lawful; it is inferred from the well-known not pretension of the
we

Instead ofsadhu^ Read apaddharme

must

Brahmanical

caste

to

be

owners

the thief in the Mrz'""^aka/ikd, from the law-books ; he avows by arguments borrowed ' ' blameable, I blame it/ says he, and yet I do it.'

of the whole earth. Even Sarvilaka, does not venture to defend his deeds

that theft is

I I 2

GATAKAMALA.

? Or does he really courage or disaffection towards me know it to be a wicked Then in order to action?' him to open his true disposition of mind, he prompt in this way Say, noble to the Bodhisattva : spoke Brahman,
'

11.

'Those

twice-born

men,

incapable

of

bearing

misfortune, are willing to resort to the course of life followed by the energetic and the heroes ; but in you I find nothing but indolence and dullness. Surely, it is
my

who are affected by our distress. My suffering is evident. Its whole extent lies 12. I have made it plain by speech. to your open eyes. Notwithstanding is this, you are keeping quiet ! How it that your is undisturbed by mind and untouched
not

you

'

sorrow

'

Upon
'

this the

Bodhisattva,

after making

his

respectful

salute to the teacher, said quite alarmed : Heaven forbid such feelings ! Verily, it is not want to me of affection or hard-heartedness which causes keep apart, nor am I unmoved by the sufferings of my teacher, but I think the mode of acting which my be put into practice. has shown It us, master cannot is impossible, indeed, being
seen.

? like loneliness. No, loneliness is not to be found anywhere 13. 14. in the world for the evildoer. Are not the invisible Beings and the purified Munis, whose eye is endowed Not with divine power, lookers-on of men's actions ? seeing them, the fool thinks himself alone and commits
'

Why

a commit wicked action without Because there does not exist anything

to

l.

sin

lonely place at all. Wheresoever I do not see else, is such a place for anybody Self? that reason empty of -my own Self is a wit1 6, 17. 'And ness action my of a bad far more than any other person. sharp-sighted Another he may not, or may perceive me, perchance his mind being occupied with his own business, but
15.
But I know
no
1

'

Cp. Manu

VIII, 85;

Mahabharata

(ed. Bombay) I, 74,

39.

XTI.

THE

STORY

OF

THE

BRAHMAN.

13

Self, eagerly surrendering to my mind whole doing evil. with certainty that I am passion, knows For then, I keep this reason, the aloof from And that his teacher was understanding others.' fully appeased, the Bodhisattva continued : I persuade myself into the belief that Nor can 1 8. in this way for the sake of deceive us you would indeed, knowing Who, ence the differobtaining wealth. between virtue and vice, would allow himself to by the pursuit of wealth to oppression of be seduced
my
* *

almsbowl and vile the opulence of the mansions of garments, to bend one's one's enemies, than mind shamelessly to be it even the murder of Righteousness, with the goal of the Devas !' of attaining the Sovereignty At these words his teacher rapt with joy and admiration, from his seat, embraced him, and said rising Very well, very well, my son ! well-said,wellto him : ! This is becoming to your keen said, noble Brahman intellect adorned by tranquillity. Fools leave the path of duty, stirred by any 20. selves motive whatever, but the virtuous do not allow themin the greatest distress ; to be led astray even being their wealth. penance, learning, and wisdom 21. 'As the the moon adorns rising in autumn
beholding
' '

virtue ? As to my of it. Better 19.

'

own

determination,
to

I will inform

you

is it

take

the

firmament,

are the ornament of your entirely you the sacred texts you have spotless family. For you been that you have taught have their full import; is made them plain by your good well understood
so

behaviour it has not

labour and my been fruitless.'

;

is crowned

with

success,

So, then, itis the very shame of the Self within their hearts that prevents the virtuous from transgressing [For this reason the boundary of good behaviour. the pious man (arya) ought to have a powerful shelter is to be adduced in shame. on account (This

story)

114
1

GATAKAMALA.

In this way as the faithful this : such texts being well-guarded votary of our creed (aryajrravaka), is noxious by the trench of his shame, avoids what in texts Likewise is wholesome/ and fosters what dealing with the feeling of shame and the regard of
'

of

public
The

opinion.]

has the appearance of being the clumsy story of the Brahman in giving lessons of morality and in invention of some monk engaged scarcely want story to illustratethe sinfulness of theft. I can of some believe it forms part of the old stock of traditional tales and folklore, its parallel in the Pali as the story of the sacrifice (X). In as little Ill, pp. 18, Crataka, No. 305, silavimawsana^ataka (Fausb. 19), the old teacher's trialof his disciples is better accounted for.

XIII.

THE

STORY

OF

UNMADAYANTI.
Fausb. V,

(Cp.Pali
Even

"ataka, No. 529;

210-227.)

the virtuous are when sick with heavy sorrow, being disinclined to follow the road of the low-minded, from such actions by the firmness of their prevented This will be taught as follows. constancy2. by the practice In the time when the Bodhisattva liberality, tranquillity of his surpassing virtues, veracity, himself for the "c., was exerting of mind, wisdom it is said, a king of he was, benefit of the creatures, Righteousness like the embodied the Sibis, behaving Discipline, and welfare of his and
1.

being

intent
a

on

promoting

the

from sinful actions and put in withheld the possession of virtues by their king, (who was father is of his as solicitous of their true happiness) a both in this world and in the his people son's, rejoiced

subjects

like

father.

Being

next.

followed the of justice administration difference between no path of righteousness, and made It obstructed kinsmen and the rest of his subjects.
2.

For

his

The sutreshu. Story XXI. 2 Compare the note

same

term

is

used

at

the

conclusion

of

on

p. 44.

XIII.

THE

STORY

OF

UNMADAYANT?.

115

for his people the road of wickedness, and accordingly became, so to speak, a flowery ladder to Heaven. to be the 3. Perceiving the welfare of the creatures
knew this ruler of men righteousness, this. With than purpose other all his heart delighted in the path of righteousness, and did allow others to violate its precepts. effect of Now
townsmen
no

he
not

in the capital of that king one of the principal had a daughter beauty, the of surpassing

The pearl of womanhood. acknowledged ravishing loveliness of her figure and charms her appear made like the embodied Sri or Rati or one goddess of the Apsarasas. having one 4. No except only the passionless his looks got the sight of her, was able to withdraw
"
"

from
eyes

her

figure,

of all who her relations called her UnmaAnd for this reason dayanti (' she who makes mad ').

she fascinated by beheld her.

as

her

beauty

the

her father apprised his having such a daughter :

Now

pearl of womanhood Your Majestytherefore deign to decide whether her.' Then will accept her as a wife or renounce king ordered
marks
some

the king of the fact of Your Majesty, very the has appeared in your realm. May
*

you the

Brahmans
to

knowing

the auspicious

the maiden, whether and see The be a suitable wife for him or not. she would his house, and led them father of Unmadayanti to ordered his daughter to attend upon his guests herself. of
women,

go

said she would do so, and commenced manner. at table in the proper them upon did those Brahmans sooner

She

to

attend But no

to compelled The god of Love remain They had had no their firmness. power subdued over their looks and minds, and they got rid of their had befallen them. consciousness as if drunkenness Now, as not their grave they were able to keep nor their imperturbability, countenance modest and householder removed stillless to take their meal, the

5. Behold

her, than closely fixed on

their eyes her face.

were

I I

GATAKAMALA.

of the reach of their looks and Afterwards they attended himself on the Brahmans. leave and went And took their they considered off. is,in truth, The lovely beauty of that maiden thus :

his

daughter

out

exceedingly enchanting magic spell. For this reason king to see her, much less Having grown

of

an

nature,

it acts
not

it is
to

make

very for the suitable her his queen.

like

by her splendid beauty, as he mad doubtless would, he would abate his zeal for performing his religious and politicalduties, and his neglect of

his royal occupations would prove observing inasmuch his it to as of evil consequence subjects, of their profit and welfare. would obstruct the sources The her would be sufficient to put an 6. sight of obstacle in the way even of Munis striving after perfect more may it obstruct the success wisdom, how much lives in pleasure, and is in the of a young prince, who

duly

'

habit of directing his looks to the of objects sense. it is now Therefore to so act and suitable
'

so.'

Having to the thus made up their mind, they went king's presence at a convenient time and reported this We have seen She to him : that maiden, great king. is a beauty and possesses lovely charms, but no more ;
*

she has inauspicious marks, For this reason ill luck.

even

the foretokens of ruin and Your Majesty ought not there be question
about

to

see

her, how

can

wedding 7. A
'

her ?

reprehensible wife veils both the glory and families ; justas a cloudy, moonthe opulence of two concealing night hides the beauty and the arrangement of all things upon earth and in heaven.' Thus informed, the monarch imagining her to have inauspicious marks and not to suit his family, no more desired to possess her ; and her the householder,
father, knowing daughter to one disaffection, married his officer of that very king. Now once, on the occasion of the Kaumudi-festival, it happened that the king desired to contemplate the splendour of that festivity in his capital. He mounted his royal chariot and took a drive through the town,

the king's Abhiparaga,

XIII.

THE

STORY

OF

UNMADAYANT?.
aspect. Its streets

117 and

which exhibited squares had been ground was flags and there was burlesques,

pleasant

sprinkled and cleansed ; their white flowers ; gay strewed with many-coloured floating aloft ; everywhere banners were dancing

and singing, representations of ballets and scents music ; the mingled flowers, incense, odoriferous of powders, perfumes, liquors, also of the perfumed water garlands, strong in ablutions, filled the air with and the ointments used fragrance ; lovely articles were being exposed for sale ;

by a merry crowd the principal streets were thronged in their best dress. While of townsmen and landsmen near the house of this tour, the king came making Abhiparaga. Now Unmadayanti, angry with who was
he the king because inauspicious marks ?
"

had

had her spurned feigning curiosity to

"

she
see

not

him,

placed herself in his way, illuminating by her brilliant figure the flat roof of her house, as a flash of lightning does the top of a cloud; he at least, she thought be able to keep the firmness of within her heart, must his mind and the power over by the his senses unshaken inauspicious person such as I am. ingly, Accordwhile the king, curious to behold the splendour looking around, his eye suddenly of his capital, was fellupon her, when she was facing him. On beholding her, the monarch, sight of
an

8, 9. Though

his eyes

of the wanton though, owing to his disposition was

to the attraction accustomed beauties in his zenana ; graces of the his attachment to the path of virtue, a modest one, and he had exercised
were

he in subduing his organs of sense ; though in a high degree the virtue of constancy ; possessed though he had a strong feeling of shame and his looks belonging were women afraid of the looks of young himself
this, he could not prevent others notwithstanding the Love-god's triumph, and gazed a long gaze at that woman, powerless to turn his eyes from her face. Kaumudt or 10. 'Is she perhaps the embodied the
to
"

Deity of that house For it is no human

? is she an Apsaras figure she has/

or

Demoness

Il8

GATAKAMALA.

the king considered and could not look enough did not comply the chariot passing away at her ; and He went back to his palace, with his heart's desire. like one thinking of nothing but her ; absent-minded,

Thus

had been confounded by Manhis firmness of mind So he asked his charioteer Sunanda secretly : matha. is the house 11. 'Do that was you know, whose is she whose by a white wall, and who surrounded did shine there like lightning in a white beauty cloud ? The charioteer answered : Abhiparaga. official named she is his wife, a daughter she is called Urimadayanti.'
'

Your His

Majestyhas

high

to

is that house, and Kiri/avatsa, of herself

After

hearing

that she was the wife of another thought his eyes faint, and sorrowful meditation made heart to long and deep sighs, and rigid. Often he heaved but her, said in a low voice to thinking of nothing himself: 'Alas! She bears her soft and lovely-sounding 12.
name

this, the caused his

This Unmasweet-smiling rightly, indeed. dayanti has made me almost mad. I would forget her, yet I see her always in my 1 3. For my thoughts are with her, or rather it is mind. she who is the ruler of my mind. is mine concerning this weakness 14. 'And of mind
'

the wife of another has left me, seems,

'

! No
as just

doubt, I

am

mad

shame,

it

sleep has. While 1 5. absorbed in representing to myself with rapture the grace of her features, her smiles, her looks, me O that sudden sound of the metal plate1, reminding by its bold tone of the regular order of my royal business, rouses my wrath.' by In such a way the king's firmness was shaken he love. And the power of passionate although
endeavoured
to

compose

and
1

emaciating
a

his mind, his languishing appearance body, his frequent absorption

every half-hour,
are

Strokes

on

announce

the time

metal plate, sounding to the king.

to

XIII.

THE

STORY

OF

UNMADAYANT?.

in thoughts together with his sighs indicated very clearly his state of being in love. in disguising 1 6. However great his firmness was his heart's disease, itmanifested itself his countenance, in his eyes rigid from thoughtfulness, and his emaciated limbs.

the king's officer,was skilled in the interpretation of the expression of the face and of he such gestures as betray internal feelings. When had observed covered the behaviour of his master and dishe apprehended its cause, evil consequences
Now

Abhiparaga,

from

the king and knew the excessive Love. So he asked the king God of power of the for a secret audience ; which having been granted to him, he went and having obtained up to his master, permission, thus addressed him : in worshipping the Devas 17, 1 8. 'While engaged Yaksha, prea see, to-day, O lotus-eyed ruler of men, senting loved
How before my : eyes, said to me is it that you ignore the king having fallen in love he disapAfter speaking peared ? so, with Unmadayanti immediately, and I, solicitous on this account, do If this is true, why, Your Majesty, you. approached by your disaffection to me you show in this manner

it,for he

himself

"

"

your
*

silence ? Therefore,

of accepting king The

Your Majesty do may her from my hand.'

was

me

the favour
not

and confounded, Nevertheless, his eyes for shame. in the power of Love, he did not
to

dared
even

though suffer his firmness

lift up he was

falter,thanks to his being conversant with the Law by long and good practice, and refused that offer in ? For what reason No, that may not be. plain terms. Hear. I would lose my merit and I know myself not 19. deed would be Further, my wicked to be immortal. if the fire of Moreover, known also to the public. sorrow tion, should burn your heart because of that separafire consumes as it would consume you, erelong dry grass.
'
'

1 2O

GATAKAMALA.

cause that would such a deed, which distress in both this world and the next and would be by the unwise, the wise for this reason committed never will do, for this very reason.' Abhiparaga answered : Do not fear, Your Majesty,
'

20.

And

herein. will transgress the Law By assisting in the performance 21. of a gift you by not with the Law, whereas will act in accordance receiving her from my hand you would do wrong, since

that you
'

obstruct the practice of giving. Nor do I see in this matter any occasion of damage to the reputation of Your Majesty. Why ? between 22. 'This is an us; nobody arrangement Do not, therefore, put in your know of it ? seiseneed mind the fear of blame by public opinion.

you
*

Further, Why
'

to
so

me

this will be
can

favour,

not

source

of

grief.
23.

be procured to a faithful heart by the satisfaction obtained by serving the interest of ? For this reason his master quietly indulge you may in your love; do not apprehend any grief on my side.' Stop, stop ! no more The king replied : of that What
'

? harm

wicked 24.

reasoning. Surely, your very great attachment to my person that the righteous prevents you from understanding action which consists in the assistance to a deed of of every gift.giving does not exist in the case to my by exceeding person 25. 'Who attachment life,is my friend, dearer his own does not heed even
*

to

me

than
as
a

my
not

kinsmen.

His

wife

am

bound

to

respect You
'

friend's.

to a sinful well, therefore, enticing me " And what you assert, nobody else will know action. ? of it,"will it be less sinful for this reason for him who How be expected happiness can 26. ? As a unwitnessed commits wicked action, though Both for him who little has taken poison unseen. as
'

do

the pure-sighted Celestials and the holy ascetics among fail to witness him. men cannot I tell you this : Moreover,
'

XIII.

THE

STORY

OF

UNMADAYANT?.
that you get into harm, as

121

27. 'Who love her, or

in earnest may that you will not her ?

:
'

believe

do
soon

not
as

you have abandoned Abhiparaga said

'

I am 28. your slave, I with my wife and children. You are my master infringement and my deity. What can Majesty, there be, then, if you act as of Law, Your

pleases you with respect to this your female slave ? As to your asserting that I love her, what matters it? 29. 'Yea, my liege, she is my beloved wife, and it is for this very reason that I desire her to be given to He who has given in this world something dear you. to him, receives in the next dear o objectsf exceeding loveliness.
*
4

Therefore, king
for
*

Your
spoke:
me

Majestymay

take her.'

The

30.
or

I should into a fire with

to

'Oh, do not say Why? to do so. dare throw myself on

blazing
flames, but

so!
a

It is impossible

sharp I shall

sword be not

I have Righteousness, which always observed, and to which I owe my royal bliss.' Abhiparaga Majesty will not take said : 'If Your her, because she is my wife, then myself will command her to lead the lifeof a harlot, whom is forbidden no one to woo. Then Your Majestymay take her.' The king answered : Are you mad ?

able

offend

against

your guiltlesswife, you abandon from my part, but would not only incur punishment having likewise unbecome an avoidable object of reproach, in this world and hereafter. grief Desist then ; do not enforce a bad action. Rather honesty.' direct your mind to justicend a
'

31.

'If you

were

to

said : to do an if by persisting, I really were 32. 'And be in any respect a violation of action which might Righteousness men of censure among and the source be these consequences and of the loss of my happiness I fain shall front them they may with my whatever
" "

Abhiparaga

breast, owing to the gladness of mind having promoted your happiness.

I shall feel for

122

GATAKAMALA.

'

than be worshipped most you Well then, with the mighty ruler of the earth. object of increasing my merit, deign to accept, like an officiating as priest, Unmadayanti your sacrificialfee'.'
33.
to

No

one

I know

in the world is more worthy by a sacrificial offering, O

king said : No doubt it is your great affection for me that prompts my you to the effort to promote interest without considering what is right and wrong-

The

'

on

your
more censure

side.
to

But

this very
you.
cannot

the
the Look

prevent

consideration induces Verily, indifference as

at

me

to

of

men

any

rate

be

approved.

here !
'

does not mind neglecting Righteousness, in or the evil consequences either the censure of men the next world, will attain but this : in this world he people will distrust him ; and surely, after death will be destitute of bliss. And therefore I press this upon your mind. Never for delight in injuring Righteousness 35. 2. be The incur would the sake of life sin you would
34.
' *

Who,

great and doubtful.

4

unquestionable,
you

the

advantage

trifling and

should consider also this. do not like for themselves a virtuous they pleasure, procured at the expense of others, whom have distressed by bringing them into disrepute and the like. For this reason, of standing on the ground Righteousness, I shall bear the charge of my private
interests alone without Abhiparaga replied
room

'Moreover, The 36.

moved of my
1

causing pain to others.' But how : could there be any for injustice here, after all,either on my side, if by attachment I should take care of the interest or on master, the side of Your Majestyreceiving
*

Properly speaking, giving the woman into marriage to the officiating a jrauta-sacrifice as his fee (dakshiwa)is the at the end priest of second of the eight classical forms of wedding, the so-called daivo
vivaha^. 2 The
meaning

of this

seems

seek after temporal after death/

pleasure

like this : ' Do be something not here at the risk of long-lasting suffering
to

XIII.

THE

STORY

OF

UNMADAYANT?.

23

townsmen present from my hand ? All .Sibis, and landsmen, would ask : what is the injustice this of deed ? Therefore, be pleased to take her, Your Majesty.'

her

as

have 'Verily, you the intense But reflect well upon desire of assisting me. this : best, the whole Which the Law of us knows of the Sibls, you, or 1 ?'

The

king

replied

Then
*

Abhiparaga

hastily answered

37. Owing to your assiduous and respectful watching of the wise, and your great regard for sacred lore, and the sagacity of your mind, Your Majesty ranks with Brzhaspati as the most judge in all matters competent the Triad of objects taught in the sciences concerning

(trivarga).'
The mislead
'

king
me

'

said : in this

This

being

so,

matter.

Why

you ought do I say so ?

not

to

evil and the good of the people depend on the behaviour and of their rulers. For this reason, into account taking the attachment of my subjects, I shall continue to love the Path of the Pious above
38.

The

all,in conformity As cows 39.

*

the whether steps, in the the behaviour

with my reputation. go after the bull in any direction, following his one, right or the wrong imitate manner the subjects very same
of their ruler without
any

scruple

and

undauntedly. You must

'

take also this into consideration. own If I should lack the power 40. of ruling my self,say, into what condition would I bring this people who long for protection from my side ? 41. 'Thus considering and regardful of the good of
'

spotless my my righteousness, and my subjects, own fame, I do not allow myself to submit to my passion. I am the the leader of my subjects, bull of my herd.' by Then Abhiparaga,' the king's official, appeased his head and reverthis constancy entially of the king, bowed hands, spoke : folding his Oh ! excessively favoured by Destiny are these 42. Illustrious having such a ruler as you are, subjects, King. Love utterly disregardful of of Righteousness
'

24

GATAKAMALA.

pleasures is to be searched dwell in penance-groves.

43.

for

even

among

those who

'In you the appellation of great," O Maharaja, For the name is a brilliant ornament. of a virtue, persons devoid conferred upon of virtue, has a rather harsh sound, as if used in contempt.
"

for me is there any reason to be astonished deed of yours, who are a mine or agitated by this grand of virtues, as the sea is of jewels1.'
44.

'

Nor

In this manner, with heavy sorrow,

of the low-minded, by the firmness of their constancy [and their being by long and good conversant practice. with the Law Thus to one's exert self in ought considering, one practising constancy
The

then, the virtuous, even sick when disinclined to follow the road are being prevented from such actions

and

the precepts

of the

Law].
the
even

tale of the maiden mad making all love-smitten monarch who prefers walking on death to indulging in passion, is found also the preface of his edition, Prof. Kern points

her, and see who the right path and outside Buddhism.
out

In

its being told thrice

in

the

Kathasaritsagara

ninety-firsttarahga. also in the prose-work from

; in the fifteenth, the The last version, being a

thirty-third, and the Vetala-tale, is found

the nonat last dies doubt, No

Vetalapa^aviwjati

(Katha 14). Of

Buddhistic redactions all agree in this point, that the king love, and that the faithful officer then kills himself.
be the original conclusion.

this must

XIV.
the (Cp.

THE

STORY
;

OF

SUPARAGA.

Pali "ataka, No. 463

Fausb. IV,

137-143.)

ness of Righteousis sufficient to dispel calamity, what can be said to assert more the good results of observing the Law ? Considering This must thus, one observe the Law. will be taught now. speaking
the truth
on

Even

the ground

In

one
was,

Being

the Great of his Bodhisattva-existences, it is said, an extremely clever steersman.

sea

This epithet of the

is very

common

in Indian rhetorical style.

XIV.

THE

STORY

OF

SUPARAGA.

125

this is the invariable nature of the Bodhisattvas, that owing to the innate acuteness of their mind, whatever branch of science or species of art they desire to know, they will in it surpass the wisest in the world. One Accordingly the High-minded possessed every in such a one. Knowing the course quality required For
never at a loss with of the celestial luminaries, he was to the regions of the sky; being perfectly respect acquainted with the different prognostics, the permanent, ones, the occasional, and the miraculous in the establishment of a given time as means ; by marks, of manifold

he

was

proper

skilled proper imor

the observing fishes, the colour of the water, the species of the ground, how to ascertain rightly the birds, rocks, "c., he knew to vigilant, not part of the sea ; further he was

subject

drowsiness

and sleep, capable of enduring heat, rain, and the like, careful and patient. of cold, So being skilled in the art of taking a ship out and bringing her home1, he exercised the profession of one
who And by sea to their destination. conducts the merchants his navigation was as very successful, he was he lived bore The Suparaga 2. seaport where named

the fatigue

the
as

same

name

Suparaga. for
a

longing
who
was

known of Suparaga, which place is now Even in his old age, the sea-traders, him, to voyage, prosperous applied

to be an auspicious person, and well-known put him entreating him in the most respectful terms, on their ships. happened So it once trafficked that merchants who longing for from Bharuka^/^a, with Goldland, coming a of Suparaga prosperous voyage, touched at the town that Great Being to embark with them. and requested He answered them :

and apahaaharawa of the Sanskrit terms meaning like this. be something is doubtful, but must rarca 2 In the Pali redaction he is called Supparaka, and the seaport his last voyage is he undertakes he lives and from whence where is Sanskritised wrongly, in order Suparaga form The Bharuka/hWa. See Prof. Kern's note on this fancy. to fitthe author's etymological his edition. passage in the various readings of
1

The

exact

125
'

GATAKAMALA.

of assistance do you think to find in me ? Old age, having got power over me, makes l diminish in consequence ; my eyesight of the many I have endured, my attentiveness has grown weak, toils in my bodily occupations I feel my strength and even
1.

What

kind

almost The

gone/
are said : We well acquainted with Your But Honour. being this of into account inability for labour, your
'

the
so,

merchants bodily state

and

taking

we

will not task into your

*

cause

hardship
we

to
want

you you

nor

give
some

any

charge, but

for
by

other

reason.
2.

The

dust

touched

and
to
sea,

hallowed
our

your

lotus-

like feet will be auspicious happy course over yonder

danger.
The

With

Great

this in mind we Being, though

subject

ship and procure her a if assailed by great even have applied to you.' to the infirmity
out

board their vessel on of old age, went His embarkment was a cause for all those merchants, for they thought
are

of compassion.
'

of
:

rejoicing
Now
we so

assured

of

reached that Abode of the Snakes constitute the host who that Patala into which it is difficult of the Demons, to the penetrate, that immense receptacle of water, Great Ocean, which is haunted by different kinds of fishes and resounds with the murmuring of its neverquiet waves, whereas, of the wind, it hurries of that element ; on

they

(setoff,and)

very successful voyage/ in course of their voyage

And

impelled by the power when its billows after the whims on its bottom different sorts of

stones, ground extend, concealing manifold precious its surface is embellished by the various flowerand garlands of its foam. 3. A dark-blue hue, like that of a heap of sapphires, lying over if it were was as the surface of the water,

In the Pali redaction Supparaka is wholly blind. This must be the better tradition on account perceiving himself, but of his never hearing from the traders the miraculous always which will objects present themselves in this voyage.

XIV.

THE

STORY

OF

SUPARAGA.

127

melted they when

sky running them on After the
over

by

the

glowing

heat
the
ocean

lost sight of the profound

in the

of the sunbeams, were coast-line and which surrounded

sea,

all sides. they were

open

it happened

in

the sun-rays begin afternoon, at the time when lose their strength, that a great and very feartul, to to them. event portentous appeared a took a terrible aspect. the sea 4. On sudden A causing a fearful noise of the violent gale arose, lashing their surface so that they were waters, covered by the breaking foam billows. The scattered with

whole sea bottom.

was

brought

in commotion

up

from

its very

5. Shaken
water
were

by the hurricane, the immense

rolled with stirred up and Ocean The a dreadful assumed appearance, rapidity. like that of Earth quivering with her mountains at the
time of a world-destruction. hissing 6. Like many-headed

of formidable

masses

serpents, clouds of flame-tongues of lightnings a bluish-black colour with their the path and without obstructed of the sun, interruption produced the terrible noise of their thunder. hidden by The sun, 7. whose of rays was network

it set. thick clouds, gradually reached the point where darkness Then of availing itself of the opportunity it were, more concrete, evening-time and growing, as

enveloped all around. its wave-surface 8. 9. Smitten on rose of the showers, the sea up,

by
as

the poor ship trembled very much, as their the hearts of the occupants, who manifested different natures to their inherent qualities. according Some by affliction were overcome and stood speechless

the rain-darts if in rage, and if afraid, saddening

with

terror,

to working in prayers

courageously danger, and some avert the to their tutelar deities.

some

behaved

and
were

were

busily

absorbed

high, the run the sea the strong wind making The merchants vessel drove along with the current. days, nor did they did not discover land for many
Now,

128

GATAKAMALA.

The signs they observe favourable signs of the sea. to them, made being new saw, their sadness increase, But and they grew perplexed by fear and dejection.

Suparaga, the Bodhisattva, comforted them, thus speaking You must : not at the sea tossing about wonder in a portentous we crossnot state ; are of commotion ing Great Ocean ? There is no reasonable ground the Honours to indulge in for Your ? so affliction. Why 'It is not by dejection n. 10, that mischief is warded off; therefore do not remain in low spirits. But it is
'

by courage that those who are clever difficulties be done surmount without
then, shake

to

do what is to difficulty. Well

set off that sadness and dejection, rather to work, availing yourselves of the opportunity of working. kindled by firmness of The of a wise man, energy is grasped in any mind, is the hand by which success matter.

his then be intent on performing rated the merchants, in this way invigoby the Great Being, longing for the sight of land into the sea, beheld beings who had and looking down the figure of men and looked as if they wore silver diving up and down saw armour them the ; they
Let each of you special duty.' And
'

When their they had well considered water-surface. Suparaga figures and marks, they informed of that Verily, their amazement. expressing phenomenon,
'

in the great ocean with a phenomenon These, in truth, are of before. unheard Some beings not unlike warriors of the Demons, 1 2. with fierce looks and ugly noses wearing silver armour,
here
we

meet

'

hoof; it seems if they as quadruped's incessantly shooting are sporting in the ocean-water, its surface.' and diving up and down Suparaga demons, but nor said : These are no men fishes, to be sure. Still, Do not be afraid of them.
that resemble
a
*
4

far off both seaports. This is the sea [ wearing hoof-garlands]. called Khuramalin Therefore, you must try to turn back.' But they could not veer on account of the vehemence
13.

We

are

driven

of the high-running

sea

and

of the strong wind, which

XIV.

THE

STORY

OF

SUPARAGA.

29

continued to blow after them and drive the ship in the direction. And farther into same as they advanced the ocean, they perceived another sea shining with the lustre of silver and looking bright with the mass of foam on its waves. On beholding this astonishwhite ing to Suparaga : spectacle, they said is this, which is clothed, as it 14. 'What great sea in fine white linen and veils its waters were, with its foam ? It seems its surface fluid moonto bear on beams,
as

it were,
'

and

to

show

all around

laughing

face.' Suparaga

said : Alas ! we are penetrating too far. Dadhimalin is the sea [ wearing gar15. 'That lands It "milk-ocean." of coagulated milk], called the is not wise to go farther on, at least if it is possible to
=

turn

back.'
'

merchants the speed reduce her course. She

current,

The

said

It is impossible,

indeed,

to

Now,

less to change of the ship, much is being driven too swiftly by the and the wind blows contrary/ having crossed also that sea, the merchants

were tinged perceived another sea, whose rolling waves with the splendour of gold resembling the red-brown filled with amazement and colour of flames, and curiosity they spoke about it to Suparaga. had if the high, bright waves 1 6. 'It looks now as been tinged with the brilliant hue of the rising sun. They appear to us like a great, blazing fire. Say, what ? for this reason is this and how is it named sea Suparaga : answered is the brated Agnimalin 1 7. [ wearing fire-garlands] celebe very prudent, It would name of this sea. back now.' indeed, if we were to turn he was, Thus saying the Great Being, far-seeing as told them only, the name of that sea, but concealed the After cause of colour of the water. of the change saw that the the merchants crossing also that sea, its hue bore a again ; now colour of the sea changed a to of ripe ku^a-grass, and its grove resemblance
' '
=

waters

were

illuminated

with
K

the

lustre of topazes

I3O

GATAKAMALA.

and
1

sapphires
:

and

prompted

by

curiosity they asked

Suparaga

8. 'Which Its now to us? of the seas appears have the colour of the blades of ripe ku^a-grass. waters The breaking of its wind-stirred billows crowns it with foam-ornament, it look as a many-coloured and makes if it were overspread with flowers.'

Suparaga
make

'

said

Say,

wearing heeding an not the elephant goad, it drags forcibly along with its irresistiblewaves, our and will take away enjoyment.' And the merchants, not being able to turn the ship, however bravely they exerted themselves, crossed also

efforts to turn to go farther. 19. 'This is the sea Like kusa-garlands].

merchants, Surely back.

you it is

should
not

now

advisable

named

Kiuamalin

[=

the water another sea, of had a greenish colour like that proceeding from which the united brilliancy of emeralds and beryls, they asked Suparaga :
sea.

that

Then

perceiving

20.

'The Its

resemble foam as again ? Upon

'

behold has yet another appearance. have the green shine of emeralds and waters a ; they are adorned splendid meadow with lovely as Which is this sea waterlilies.
sea
we now

this the Great the

Being, whose

foresaw

merchants, a low tone

2 1
.

was calamity which heaved a long and

heart ached as he befall the to about deep sigh, and said in

return

from

'You have gone hence. This sea, is wellnigh

heard

garlands1],
WThen they

far. It will be hard to the Nalamalin [ wearing at the end of the world.'
too
=

reed-

that answer, the poor merchants lost their energy, were utterly afflicted. Their minds in their limbs became sitting down powerless, and
In the Pali redaction this sea has the appearance of an immense bamboo-grove or reed-bed (nalavanaw viya "a ve/uvana;# viya "a),and the commentator of grasses convey argues that those names But the stones there stones. also the acceptation of some precious
are
1

of

red colour.

XIV.

THE

STORY

OF

SUPARAGA.

dull sadness, they did nothing but sigh. And after too, in the sea crossing that the Sun afternoon, when to be about with his slackening circle of rays seemed Ocean, a confused and tremendous to enter the noise, both the ears the hearts of the merchants, piercing and This noise rising from the sea became audible. may be compared to that of a sea in rage, or swelling of bamboo-groves together, or many thunderclaps of having caught fire and crackling. On hearing it,they suddenly jumped from their seats, trembling with fear highly agitated, and the ocean and examining all immense falling mass water around, perceived that of down if over as some or That precipice chasm. fear, sadness, alarming sight filledthem with the utmost They to Suparaga, went and dejection. saying: 22. from afar, 'We hear a tremendous noise almost our ears if the our as piercing and crushing minds, Lord of the Rivers were angry, and this whole mass of falls down, it seems, into an awful abyss. ocean-water Say, then, what sea is that, and what do you think is best to be done now ? Then the Great Being, agitated, said : 'Alas ! alas ! over the sea, he spoke : and looking down have come to that dreadful place, from 23. 'You
'

'

returns, entrance that mouth-like of famous Mare-mouth1.' the On hearing this the poor merchants, understanding that having reached the Mare-mouth, they must give hope of life, distressed by the fear of death. were up all Some 24-26. of them wept aloud or lamented and

which Death,

no

one

Others did nothing at all, being torpid cried out. from anxiety. Some minds worwith sorrow-stricken shipped deities, especially the Lord of the Devas, the the Rudras, the Maruts, others resorted to the Adityas,
the Vasus, and
to

Sagara

himself

[the Ocean]. Others

those
again
to

again muttered various prayers, and there were Some to Devi. who paid in due form homage
1

va"/avamukha the submarine mythology,

This

is the place fire resides.

K
3

where,

according

Hindu

T32
went to

GATAKAMALA.

Suparaga,
piteously. Practised
*

and

in various

modes

and

ways

lamented

27-29. for others, you ness

fear those who are that excessive power arrived for employing of yours. Resolve, then, O wise man, tressed, us, the disupon rescuing the helpless, who have taken our refuge in you. in his wrath Ocean is now The about to swallow us

in the virtue of compassionatein the habit of relieving from are in distress. Now the time has

like a mouthful of food. It does with his Mare-mouth, become not you to neglect this poor crew perishing in The great Ocean obeys your orders. the rolling waves.
oppressed with and spoke thus, comforting the poor great compassion is still an 'There to rescue expedient merchants: It occurs I will Why, to now. us even my mind.
make
a

Therefore, put a stop to his rage.' Being felt his heart But the Great

use

of

it.

But

Now, when moment/ hope that there was some remedy, after all,revived still their courage, and fixing their whole attention upon But Suparaga, him, they became the Bodhisilent. on one sattva, after throwing his upper-garment shoulder J, the ship's deck and bending his right knee on made his veneration Tathagatas, having his whole to the heart absorbed by that deed of devotion ; after which
'

for must you show courage heard this, the the merchants

Be you, honourable he thus addressed : the company have sea-traders, and you, different gods, who your dwelling in the sky, my witnesses. Since I have remembrance 30. of my Self, since the
4

time when
not

I have

become

recollect, however in any respect any living being.

31. 'By

conscious of my deeds, I do I ponder, having injured much

the power
of my
store

of this Act

of Truth

and

by the
'

strength ship
1

turn

the of meritorious actions may Mare-mouth ! safely without reaching the

to the Pali redaction the Bodhisatta orders the merchants bathe his body with fragrant water and to clothe him with unwashed,

In

i.e. new,
out

and to prepare a vessel filledwith water, his sa""/C'akiriya. while performing

garments,

to

pour

XIV.

THE

STORY

OF

SUPARAGA.

133

the power of the veracity of the Being, so great also the splendour of his merit \ to the opposite that the current and the wind changed direction and made the vessel go back. The merchants beholding the ship go back, exulted with the highest
so

And

great

was

Great

and expressing their veneration to and joy, admiration Suparaga by reverential bows, told him that the ship Then back. the Great Being instructed them to went being And be calm and to hoist the sails quickly.

had the charge of that work, thus ordered, they who by their gladness having their ability and regained
energy,
32.

did Then,

as

he had

said.

resplendent

with

of her white sails, and wings her merry crew, and laughing like a flamingo in the pure sea,

the lovely outspread filled with the sound of the ship flew over the
and cloudless sky. by both current

and while as as ease the heavenly cars much wind, returned with flying, so to speak, at move through the air, and was her will, at that time of the day, when the gathering far and wide, and the sky, no more extends by the dimming adorned glow of the twilight, begins to the ornaments make of its constellations appear on the darkness
a of light is left,in where still faint remnant that moment, then, of the commencement of the rule of in these Night, Suparaga the merchants addressed Well, traders, while crossing the Nalamalin terms : draw up sand and stones sea and the others, you must

Now

the ship, favoured

firmament,

'

from
as

and charge your ship with By this practice she will contain. much she keep her sides firm, if assailed by a violent hurricane ; to be besides, that sand and gravel being pronounced auspicious, will doubtless tend to your profit and gain.' And the merchants, being shown the fitplaces all along by the deities,who did so out of affection and veneration
seas as can

the bottom

of the

for Suparaga,
to

drew

up

from and

be
1

sand

and

stones,

thence what they meant loaded their ship with that

of the Great

In the Pali version it is the power the winds to change. alone that causes

Being's

veracity

134 burden.

GATAKAMALA.

But, in fact, that sand and those stones beryls and other jewels.And in that one night's they reached Bharuka/"y"//a1.
33. At

were

course

with gladness their treasures filled : silver,gold, sapphires, beryls, ship with that they had arrived time they saw and at the same in their country; and exulting with joy they praised their saviour.
In

day-break

they

beheld

this

manner

even

ground what

of Righteousness be said more can the the Law. Law

the truth on the speaking is sufficient to dispel calamity,

to assert

the good

results of
one on

observing
observe

considering, [Likewise, when discoursing friend, it is

on
a

Thus

must

assistance of a those this way

virtuous who
rest

to

be

virtuous

said : friend attain

the 'In

happiness.']
XV.
THE

STORY

OF

THE

FISH.
;

(Cp.Pali
The

"ataka, No. 75, Fausb. I, 331-32

III,

.ffariyapi/aka

10.)

designs of those who practise good conduct will in this world, how much be successful and thrive even in the next. For this reason more perfect pureness
of conduct ought to by the following. Bodhisattva, The be striven after, as

will be taught

it is said, was a once chief of fishes, living in a certain small lake, the lovely water of lotuses and waterwas which embellished with various lilies,white, red, and blue, adorned with couples of ducks, and geese, and covered with the blossoms swans, its borders. Yet, owing to his on of the trees growing helping others in constant practice of (the virtue previous business of procuring and
i.

many

up to the for others what would be good in this fish-existence. agreeable to them, even By the power or of a long practice, actions good
was

births, he

of)

wholly

given

the Pali story, they had before they reached the Mare-mouth.
to

According

spent

four months'

voyage

XV.

THE

STORY

OF

THE

FISH.

135

inherent in mankind to such an extent wicked become in a new that they will perform them existence without l. it were, as any effort and, while sleeping
The

Great
as

fishes,

Being, then, had his own if they were

set

his heart

on

those

dear

in various his favour them showed kind words, attending to their interests, and He restrained them from desiring to 2.

offspring, and ways : by gifts,

the like.

injure each

Owing their mutual other and made affection grow. to this, and his efforts, and his knowledge of every he made forget their habit of feeding them expedient, in the (cruel) manner of fishes. 3. Duly protected by him, that shoal of fishes came
great prosperity, just as a king that acts in the proper from every kind of mishap.
to
a

town,
manner,

when

enjoys

ruled by freedom

One

time, because

in the creatures have the charge due the

amount.

of the deficiency of good fortune and the neglect of the angels who did of rain, the (rain)god not rain his of this scantiness of rain, filled up as before with new water flowers by the expanding of the hot Afterwards, season the when

In consequence
was

lake

not

yellow-coloured kadamba-trees.

arrived, the rays of the sun, burning more ardently and fatigue, drank from it were, being, as exhausted with that lake day after day ; so did Earth heated by those rays; likewise Wind, who being, as it were, accompanied

All long for refreshment. would their thirst in the lake, so to speak, assuaging it at last turn into a pool.
by

flames,

three made

4. In the hot

season

Wind
Earth

who

seems

sick with would allay their wrath. That shoal of fishes, then, had condition. borders of the
1

the flaming Sun, the pungent to send forth flames, and heat-wearied if they fever, dry up the waters, as
come

Not

miserable birds haunting the only the crowds of lake, but even comtroops of crows
for that imbibing of good

into

The

technical

name

qualities is

satmibhava.

136

GATAKAMALA,

to look upon them as their prey, for they could menced do nothing but lieand gasp. The Bodhisattva perceived the affliction and grief of his tribe, and moved with these this reflection: 'Oh! entered upon compassion fishes, what a calamity has befallen them ! wretched is decreasing every day, as if it vied water 5. The
'

to not with the life of mortals, and as yet clouds are be expected to come at all for a long time. is no opportunity of withdrawing 6, 7. There ; and Besides, if there were, who should lead us elsewhere ? our calamity, throng together enemies, invited by our doubt, No they do but wait for the against us. dry up to devour to these remainder of the water very eyes. my prostrate fishes under be the proper be done to Now, act may what but Thus here ? considering, the Great Being saw
*

'

for relief,if he should avail himself of his Accordingly, while grieved by compassion veracity. long and deep sigh, he in his mind a and heaving
one
means

looked

to the sky and spoke: upwards 8. As truly as I do not recollect,however pondering, in did harm to any living being, not even that I ever the highest distress, by the power of this truth may the fill King of the Devas the water-basins with the water
'

of his rains/ When these words, the Great Being had pronounced by the power of happened a there miracle, occasioned his veracity joined the store of his merit and to the to favour shown by Devas, Snakes and Yakshas, to him In all parts of the sky who put into effect their might. out there appeared yet of season rain-clouds, though ]. low, being hanging in the proper time They were

loaded

with rain ; the deep and soft sound of approaching heard out of them ; while flashes of thunder was lightning adorned their big and dark-blue tops, they

were

the sky, spreading over other with their heads and arms
Or 'rain-clouds, out kalamegha. word
1

as

if they embraced

each

gradually approaching.
black.' The

of

season

and

pun

is in the

XV.

THE

STORY

OF

THE

FISH.

137

in of mountains shadows projected the ing mirror of the sky, the black clouds appeared, diminishlike those the circumference of the horizon and
the

9. Like

with their tops. now rumbling noise of the thunderclaps resounded around, inducing the peacocks to utter cries to movements, perform and various dancing of gladness if they praised the clouds. These accessories as together with the incessant illumination by lightning
occasioning The 10. gave diating the effect of great merriness and laughter irrathose cloud-masses. let loose streams Then 11. the clouds of rain, fell down like pearls loosened from their shells. which The dust subsided, and a strong smell extended itself, carried about by means the thunder-shower. The 12. sun-rays, its highest
now

darkness

of the wind though because

which

accompanied

degree

their power of the hot

had
season,

reached
were

down from the ran and currents of water mountains, troubling their banks with the rows of foam which they deposited. it was if the slender figure of Lightning, as 13. And illuminating the firmament again and again with her
hidden,

gold-yellow
at rejoiced

light-appearances,

performed

her

dances,

the music of the cloud-instruments. flowing to Now, of palish water while the currents filling it,the crows the lake from all sides were and birds had flown away at the very outset of the other
thunderstorm. hope of life, were the of fishes recovering Yet the Bodhisattva, much rejoiced. his heart was though with gladness, fearing pervaded Par^anya to lest the rain should cease, thus spoke The
crowds
*

again and again : Roar, Par^anya, roar a 14. roaring, loud and deep ; like dispel the joy of the crows, pouring out thy waters lightning, jewels endowed with the flaming brilliancy of their companion
1

The

also

is I, gatha in the Pali Gataka (Fausb. p. 332) corresponding 10, found in the ^Tariyapi/aka (III, preferable 7) with some

138

GATAKAMALA.

Lord of the Devas, heard this, he .Sakra, the in person to him. highly astonished and went became And eulogizing him, he spoke : scendent 15. 'Surely, it is thy power, the effect of thy tranveracity, O mighty lord of fishes, that makes these rain-clouds pour out their waters with the lovely When
noise of thunder, as if they were waterpots bent down. But I should incur the blame of great inattention 1 6.
*

if I neglected to approve of the exertions of such beings as thou, intent on performing such deeds for the benefit of the world. Therefore, be henceforth no 1 7. more thou must I am bound to assist the virtuous in carrying anxious.
'

shall this region, since it is the abode of thy virtues, be visited another time by a similar plague.' After thus praising him in kind terms, he disappeared And on the spot. that lake obtained a very large
out

their designs.

Never

increase of water.

the designs of those who practise in this good conduct will be successful and thrive even For this reason in the next. more much world, how entire pureness of conduct ought to be striven after.
manner

In this

XVI.

THE

STORY

OF

THE

QUAIL'SYOUNG.
^Tariyapi/aka III.

(Cp. the Pali (rataka, No. 35, Fausb. I, 213-14; Not

even

9.)

fire is able to surpass speech purified by truth. Having must this in mind, one self addict one's This will be taught as follows. to speaking the truth. Once the Bodhisattva, it is said, lived in some part
In both redactions the birds have already begun to various readings. kill and devour the fishes, when his sa/"X'athe Bodhisatta performs kiriya and addresses Pa^unna, him, says the "ataka commanding ' do his attendant slave/ This exhortation as a man prose-writer, would
is uttered before

the appearance
our

of the clouds, which

I suppose

to

be

the older version of

story.

XVI.

THE

STORY

OF

THE

QUAIL*S

YOUNG.

139

out of the young quail. He had come before, and could not fly,his tender some egg nights having stillto grow both in height wings and in width ; in his very small and weak body the different limbs, hardly discernible. So he principal and minor, were
as

of the forest

great and This nest strong covering of grass. was a Yet, still placed on creeper within a thicket. in this existence, he had not lost his consciousness of the Law, and would not feed on such living beings his father and mother as offered to them, but sively excluhimself by (the sustained vegetable food) which brought by his parents : grass-seeds, figs of the was banian tree, "c. In consequence and of this coarse insufficient nourishment, his body did not thrive nor
by
a

dwelt with his parents

his
had

numerous

brothers

in the nest
care

built with

which impervious made

his wings The develop. would other young quails, on fed on the contrary, who everything offered to For them, became strong and got full-grown wings. this, indeed, is an invariable rule :
i.

He
eats
as

who,

Law,
a

one

about the precepts of the but such everything, will thrive at his ease, seeks for his livelihood in accordance with
not

anxious

the precepts, and is careful about the choice of his food, l. will endure pain in this world Now, while they were living in this manner, a great forest-conflagration took It place not far from them.
1

Here

follows

an

interpolation, which It is Here

our

the editor of the original has

was

marginal note. This is also declared by livelihood "c."

'

placed doubt

within brackets.
a

a quotation, which is its translation :

originally
:

no

Lord

in the two

gathas

"Easy

is the

2. 'Easy is the livelihood of the shameless crow, that bold and impetuous impure actions, but it is a very sinful animal, who practises life.
' 3. But the modest one who always strives after purity has a hard livelihood, the bashful one who is scrupulous and sustains himself only by pure modes of living.

couple of gathas is found in the Aryasthaviriyanikaya.' The gathas quoted are substantially and partly verbally the same as two Pali Dhammapada stanzas (244and 245) that are their of the counterpart.

'

This

I4O
was

GATAKAMALA.

by an incessant tremendous noise, characterised by the appearance of clouds of rising smoke, then by flying sparks of fire scattered about from the line of flames.
as

This

haunted

fire caused the forest, and

much
was
a

terror

to
to

ruin

such animals its groves and

thickets. 4. The

fire excited by the whirling of the wind, that it to perform manifold and different to induce seemed flamefigures of dance, agitated its wide-outstretched leaped shaking its dishevelled smoke-hair, and arms,
crackled, taking away

the courage

and

strength

of those

the grasses, which wrath, on trembling under the violent touch of the fierce wind, to take to flight ; and them covering with seemed its glittering sparks, burnt them. it seemed if the forest itself,with its 6. Yea, as flying about terror-stricken of birds and crowds on roaming all alarmed, with its terrified quadrupeds it, and which enveloped sides, with the thick smoke with the sharp noise of the fire's crackling, uttered of pain. strong roars forward as if pressed So that conflagration, pushed by the violent wind, and following the grasses and on In at last the vicinity of that nest. shrubs, reached
the young this moment quails, uttering confused and for himself, fear, each discordant caring shrieks of Only for the rest, suddenly flew up all together. none

(animals plants). and It jumped,as if in 5.

because the Bodhisattva, body and because he had

of the great weakness

as

of his

no such yet no wings, made his power effort. Yet the Great Being knew and was When not the fire with impetuosity at all disturbed. about to seize upon the nest, he approached, and was

addressed 7. My
'

name,

nor

it with these persuasive words : feet are to deserve not that strong enough disturbance to fly, are my wings able and the
to

caused

by thee put

worth offering For this reason hence, Agni.'

Nothing flight also my parents. here. a guest like thee, is to be found back from it becomes thee to turn
to

XVII.

THE

STORY

OF

THE

JAR.

Being had spoken the Great these words, hallowed by the power of Truth, fire, though 8. That stirred by the wind, though raging in dry underwood mixed with very arid grasses, if it had reached a as suddenly, abated swollen river, having come to his utterance near of speech.

When

forest-conflagration, this day any however reaching that famous place in the Himalaya, high its flames may rise by the power of the wind, will lessen its fire and slacken its rage, in the same way as is charmed by a spell. a many-headed serpent For what reason, been adduced ? then, has this (tale) It will be said.
to

9. Still up

with its rolling billows loves Truth the will transgress the shore, or he who discipline ordained by the Lord of Munis, so littleeven fire is able to transgress the command of the veracious. For this reason leave Truth. one never must
10.

As

little

as

the

sea

In

this
must

manner,

speech
one

fire is able to surthen, not even pass by truth. Having in view, this purified
one's

addict [Thisstory is also

to

the self to speaking be told, when discoursing

truth.
on

the

Tathagata.]

XVII.

THE

STORY

OF

THE

JAR.
11-20)

(Cp.Pali
Drinking

Gataka, No. 512, Fausb. V, pp.

exceedingly bad this in mind, evils. Having action, attended by many from that the virtuous will keep back their neighbour more their own sin, how selves. This will be much taught as follows. One time the Bodhisattva, having by his excessive
compassion purified his mincl, always intent on bringing about the good and the happiness of others, manifesting his holy practice of good conduct by his deeds of charity, and the like,held the dignity of modesty, self-restraint,

intoxicating liquors is an

142

GATAKAMALA.

vSakra, though

the he

Lord

of

enjoyed

the Devas. to his heart's

In

this existence,

content

sensual pleasures as are proper to to as so not ruled his mind yet Compassionateness for the benefit of the allow him to relax his exertions world. As 1.
a

such paramount Celestials, the

rule the

creatures,

drinking- from

of prosperity, are not watchful, not even interests. H e, on to their own not the contrary, was originating from the only free from the drunkenness transcendent enjoymentswhich attend the sovereign for the the Devas, but his watchfulness rank among interests of others was as great as ever. as Being full of affection towards 2. the creatures, harassed his kinsmen, those poor creatures if they were forgot to take by many violent calamities, he never
care

the wine with respect

in his strong of the interests of others, persisting determination ordinary) (extraof his own and being well aware
nature.

Now,
over

one

day the Great

Being

and bending
a

His the world of men. mildly looking according

down
to

casting His eyes eye, great as His nature to His friendliness, while
was

mankind
name

certain king, whose one's friend], by who

with compassion, Sarvamitra was

perceived

every

the sin of his intercourse with inclined to the habit of drinking friends was wicked his people, townsmen and strong liquors, himself with Now, having understood landsmen. that the king saw
knowing that drinking constitutes sin in this habit, and Being, affected with great a great sin, the Great It is a pity, entered upon this reflection : compassion, indeed, how great a misery has befallen this people ! for it is path 3. Drinking, like a lovely but wrong leads away from salvation a sweet thing at the outset
no
* *
"
"

such people
1

as

failto recognise the evils which

it causes.

grapes not being among liquors of India, Sanskrit has no proper word no purposes, however, it will meet

The

juiceof

translation.

Moreover,
'

by words

meaning

nowadays strong liquor/

the national intoxicating for ' wine/ For rhetorical in term to objection use this is signified in Sanskrit 'wine'

XVII.

THE

STORY

OF

THE

JAR.
to act

143

'

What,
'

Why,
4.

then, may I have found People

be the proper it.

way

here ?

the king alone is the person to be as cured, for it is from him that originates the good his people.' as the evil of well Having Being thus made up his mind, the Great figure of a Brahman. His took on himself the

the foremost Accordingly,

like to imitate the behaviour of him who is them ; this is their constant nature. among

here

majestic

his hair matted colour shone like pure gold ; he wore and twisted up, which gave him a rather stern appearance he had his body covered with the bark-garment ; l. A jarof moderate and the deer-skin size, filledwith hanging down from his left side. In this sura, was himself to king shape, standing in the air he showed
in sitting with his company his audience-hall, and their conversation had turned to be such as attends drinking sura, asava, maireya-, honeyed liquor. On seeing him, the assembly, rum, and by surprise and from rose their moved veneration,

Sarvamitra,

while

he

was

seats,

After

reverentially which, he began

*

and

5.

him. to their hands in a loud voice, reto speak sembling deep noise of a cloud big with rain : the See, 'tis fill'dup to its neck, Flowers laugh
around
a

folded

its neck

Well
Who
6.
'

't

is dress'd,

will buy
a

I have

here

splendid jar; from me this jar? jaradorned with this bracelet-like

See wide wreath of flowers, fluttering in the wind. how proud it looks, decorated as it is by tender foliage. Which of you desires to possess it by purchase ?
'

that king, whose excited curiosity was by astonishment, fixing his eyes on him reverentially and raising his folded hands, spoke these words : by to us thou appearest 7. Like the morning-sun which,
*

Upon

The

matted
an

attributes of
394*

hair, the bark-garment, and the deer-skin are the Cp. Dhammapada, verses 393, anchorite or muni.
names

All of them

of different kinds of spirituous liquor.

144

GATAKAMALA.

thy lustre, like the thy figure like some by

moon

by

Muni.

thy gracefulness, and by Deign to tell us, then, Thy about

in the world. name thou art known what different illustrious qualities make us uncertain thee.' ;,5akra said : 8. Afterwards
'

I am, but me, who will know be intent on purchasing this jarfrom me now at least if you are not afraid of the sufferings in the next world heavy calamities to be expected stillin this.' or introduction to The king replied : 'Verily, such an
you
"

bargain

as

is made

by Thy

Reverence,

never

saw

before. for ordinary mode of offering objects is to extol their good men qualities and sale among faults. Surely, that manner practised by conceal their hood. falseas thee is becoming thou, who abhor such men
9,
10.

'The

For
even

when One, with what 11. 'Tell us then, Eminent this And what is it,that such a mighty being jaris filled. as thou may desire from our side by the barter ?
'

the virtuous in distress !

will

never

forsake

veracity,

'

mighty sovereign. filledwith water, either the largess of from holy stream a ; nor the clouds or drawn with fragrant honey gathered out of the filaments of flowers ; hue nor with milk, whose with excellent butter ; nor
.Sakra said 12. 'It is not

Hear,

the waterlilies awaking equals that of the moonbeams No, this jar is filled up with in a cloudless night. learn the virtue of this liquor. Now, mischievous liquor.

as

self, drinks it will lose the control of himHe who 13. intoxication ; in consequence of mind-perplexing his mindfulness will slacken, he will stumble even on
'

difference between he will not make a his meals of and forbidden, and will make is the fluid he may Of such a nature whatever get. ! of jars within this jar. Buy it,it is for sale, that worst This liquor has the power of taking away your 14. you lose the control of consciousness, so as to make
plain ground food allowed
;
*

XVII.

THE

STORY

OF

THE

JAR.

145

like a brute beast, and behave giving laughing at you. Thanks your enemies the trouble of to it,you may also dance in the midst of an assembly, accompanying yourself with the music of your mouth. Being of such a nature, it is worth purchasing by you,
your

thoughts

devoid as it is of any good ! that liquor within the jar, Even 1 5. by drinking it, the bashful lose shame and will have done with the trouble and restraint of dress ; unclothed like Nirgranthas l they will walk boldly on the highways crowded with people. Of such is the liquor contained in this jarand now a nature 2. offered for sale Drinking it may cause 1 6. men to lie senseless even
*
'

asleep on the king's roads, having their figures soiled by their vomitings with food ejected and licked from Such is the beverage, lovely their face by bold dogs. into this jar! to purchase, which has been poured
it be brought by a woman 17. Even enjoying may the power of intoxication into such a state, that she would be able to fasten her parents to a tree and to
*

disregard

her

husband,
this kind

Kubera
*

3.

Of

he be as wealthy may is the merchandise which

as

is

! contained within this jar That liquor, by drinking which the VWshwayas 1 8. to this were and the Andhakas put out of their senses degree, that without minding4 their relationship they down crushed each other with their clubs, that very
beverage

of maddening
to

effect is enclosed

within

this

jar!
19. 'Addicted

rank

and

which whole families of the highest dignity, the abodes of splendour, perished,

The

Nirgranthas

are

class of monks,

especially Gain

monks,

who

wander about naked. 2 Instead of the reading of the printed text, the fourth pada, I nihitatra upagata suppose, should be read thus: sa pawyatam kumbhe. 3 by the for illustration are The occasioned strange examples
exigencies of a metrical 4 It is evident that
tour

de force, very skilfullyexecuted. is a misprint vismitabandhubhava/fc

L

for

vismrz'tabandhubhava^.

146

GATAKAMALA.

liquor which has caused likewise the ruin of wealthy families, here in this jarit is exposed for sale. Here in this jaris that which makes the tongue 20.
that
'

the feet unrestrained, and puts off every check in and laughing ; that by which the eyes look weeping heavy and dull as of one ; that possessed of a demon
and

which
to
an

impairing

man's

mind, of necessity reduces

him

21.

of object contempt. is 'In this jar ready

senses

of even timid to continue induces them to talk much without purpose and rashly. 'It is the fault of this beverage, that the old 22. bereaved of their gods, having become careless, were splendour by the King of the Devas, and seeking for
in the Ocean. With that drink this drowned reliefwere jaris filled. Well, take it ! Incarnation of Curse she1 lies within 23. 'Like an falsehood is spoken with this jar, power she by whose truth, and forbidden actions confidence, as if it were It as are prescribed. committed with joy, if they were

the

for sale that which, disturbing them people and making aged the road which leads to their good,

is she who causes to hold for good men what is bad and for bad what is good. then this madness-producing 24. 'Well, purchase aster, Disof calamities, this embodied philtre, this abode this mother of sins, this sole and unparalleled 2, this dreadful darkness of mind. road of sin Purchase from me, O king, that beverage which 25.
'

is able without
may

to

take

caring strike his own

senses away a man's for his happiness

or
or

innocent father

entirely, so that, future state, he mother or a holy

men

ascetic. 26. 'Such

name

of splendour
to

is this liquor, known lord of O sura, you

among
men,

by the

by your who Let him endeavour equal the celestials (suras). buy it,who is no partisan of virtues.

is feminine. word sura is here used as an appellative with the general meaning has in Pali (see Childers' Diet. s.
2

The

Kali

it

v.)

XVII.

THE

STORY

OF

THE

JAR.

147

People, being addicted to this liquor,grow accustomed to ill-behaviour, and will fall into consequently dreadful hells or come to the state of the precipices of beasts or to the attenuated condition of pretis. Who to look then, forsooth, should make up his mind even at this liquor ?
27.

'

result of drinking intoxicating liquors ever so trifling,still that vice destroys the conduct good and the good understanding of those Moreover it leads existence. who pass through human hell afterwards to the residence in the tremendous Avl"i, burning with flaming fire, or in the world of 1, in the bodies of vile beasts. or spectres 29. 'In short, drinking this destroys every virtue. It deadens forcibly kills good (sila), conduct good How reputation, banishes shame, and defilesthe mind. should you allow yourself to drink intoxicating liquors henceforward, O king ? By these persuasive words of 6akra and his strong aware the king became arguments of the sinfulness of drinking intoxicating liquors. He cast off the desire of taking them, and addressing his interlocutor said : As an affectionate father would deign to speak 30. to his son, or a teacher to his pupil in reward for his discipline and attachment, or a Muni who knows the life, difference between the good and the evil modes of import is conveyed in the well-said words such an For this out thou hast spoken to me of benevolence. I will endeavour to honour reason thee, as is due, by
28. 'And,

be

the

'

'

deed. Thy Reverence In return for thy well-said sentences will at least deign to accept from us this honour. 31. 'I give thee five excellent villages, a hundred female slaves, five hundred cows, and these ten chariots As a speaker with the best horses harnessed to them. of wholesome words thou art a Guru to me.
*

In Buddhist terminology o world of spectres = pitr *'lk e. a synonym are the pitara^ of preta^, considered to be a class of ' In appearance they are extremely attenuated, spectres and ghosts. like a dry leaf.' Spence Hardy, Manual, p. 48.
1
'

The

'

148

GATAKAMALA.

Or, wert thou from my side, Thy

more

'

to

desire anything Reverence would

else to favour

be
me

done
once

by ordering
'

so.'

villages or other boons. Know to be the Lord me of the Celestials, O King. But the speaker of wholesome words is to be honoured For by accepting his words and acting up to them. this is the way which leads to glory and bliss, and different forms of happiness. after death to the many Therefore, throw off the habit of taking intoxicating
not
want

: .Sakra replied I do 32, 33.

drinks.
partake After

Holding of my thus

fast

to

Righteousness

you

shall

heaven.'

Sakra. disappeared on the speaking, landsmen, king, with his townsmen spot, and the and drinking strong liquors. desisted from the vice of
In this manner, then, the virtuous, considering the use exceedingly bad action, of intoxicating liquors an attended by many evils,will keep back their neighbour from this sin, how much more their own selves. [And this is also to when discoursing about the Tathagata, be propounded In this manner : the Lord was careful in his previous of the good of the world already
'

existences.']
XVIII,
The
state to

THE
of
a

STORY

OF

THE

CHILDLESS

ONE.

inimical
this the
reason

Self1.

is beset with occupations tranquillity. For religious conduct and it does not please those who long only for This will be taught by the following.

householder

One was time the Bodhisattva family, noted for their virtuous
1

born mode

in

of

wealthy life and

Though

soul, the employs

cases

the Buddhist lore denies the existence of the individual Self (atman), Buddhist Sanskrit, as well as Pali, often
name,

it is used in pagan and profane writings, in as it may suit to signify that part of the individual such where being, to whose profit or damage the good or evil karma will tend.

that
as

XVIII.

THE

STORY

OF

THE

CHILDLESS

ONE.

149

good

behaviour,

so

as

and highly esteemed like a refreshing well to persons of birth ; they good the stores shared of their treasuries and magazines ; their houses were with 6rama;/as and Brahmans open
to

be much sought by the people. That

to

in alliance family was

friends and kinsmen ; the poor and the mendicants lived by their gifts ; the artisans found business and by their splendid riches protection with them ; and tality they were permitted to bestow their favour and hospiBeing born in this family, he grew on the king. up in course of time, and studied such branches of in the world, as are science reputed of much value he turned his mind with no less while zeal to various
arts,

the knowledge

and the knowledge of the world he infringing the precepts of the Law, he won the hearts of his fellow-citizens, who considered him like their kinsman.
i, 2.
we

his accomplished the eyes of men, displayed without

is optional. Owing to of which education, his beautiful figure pleasing

For

it is not
our

on

account

honour
men as

of
us.

relations, nor strangers because

men
as

of their relationship that do we consider the rest not they are related to relations vices make
or

No,

are

considered
or

according

with esteem But that Great

their virtues disregard. or

Being

strangers, meet them

had

familiarised himself with of

not

consistent with the practice of religious duties, since the pain of seeking after profit is necessarily implied by it. On the other

world- renunciation. had had 3. He experience life, knew it to be a state and

the

householder's

hand, groves.

he

the happiness of the penanceunderstood from detached became So his mind the

pleasures of the home-life. had died, he So, when his father and mother in his heart, and forsaking his was utterly alarmed
an amount estate, of many and it upon his friends duly bestowed thousands, kinsmen, the the the poor, and and .Sramawas, Brahmans he abandoned his home. ; after which

splendid hundred

house

150
He

GATAKAMALA.

through villages and towns kingdoms and capitals of and his abode kingdoms, a on took up certain and There in the vicinity of a town. he plateau woody by his tranquillity, his became soon conspicuous The his behaviour. calmness of conversation, and his senses, the result of a long practice of meditation,
passed successively boroughs, through
was

His language delighted both natural and sincere. minds and while betraying his wisdom, still and ears, full of modesty ; and his discourses being entirely was hope for gain, free from miserable and troublesome distinguished by his solid learning, by his softness were

he paid due to whom the audience addressing honour, and by the skill he displayed in tracing the by between boundary actions allowed and forbidden His behaviour, adorned the Law. with such practices homeless to a as are quite in proper ascetic, was by the virtuous. And accordance with that approved were the people who curious about his person, when had high he became a aware renounced of how
in

for it. rank in the world, they loved him the more favourable 4. Virtues obtain a more reception, if distinguished by a high birth ; in found in persons as the beams the same way shooting from the moon loveliness,when coming in contact have more with any

excellent qualities. friend and companion some of his father, having heard he had taken up his abode in that place, went up for his virtues. After by a great esteem to him, moved of object
Now his health, the the usual friendly inquiries concerning himself known to the ascetic, and told visitor made Then him there ensued of the paternal relation. in the course between a them, conversation of which the said friend spoke these affectionate words : Your
'

Reverence

is likely to have

all,renouncing regard to your lineage.

'

the world family and

acted inconsiderately, after in this age without further

(themaintenance

of)your

have what on mind setting your 5.

For

you the

left your rich dwelling, ? Those forest-life who

XVIII.

THE

STORY

OF

THE

CHILDLESS

ONE.

151

in their practise a virtuous life may observe this Law homes as well as in the wilderness. ' How, 6, 7. then, is it that you give yourself up life of pain, embracing to a this state of incarnate ? You Poverty, it were are as sustaining yourself by alms obtained from the charity of strangers, and bit more a than a vagabond. not regarded you are devoid Covered rags of relations and and with hiding yourself in this abode friends, you are in the the eyes of your enemies midst of the forest. Even be filled with tears, if they were to see you would in this condition. house. 8. * Therefore, to return your paternal be known Certainly, the abundance of its estate must fulfil at the Living there, you might also to you. same time both your religious duties and your desire

of possessing a virtuous son. For such is the saying, indeed, you know : is comforting, to a hired labourer his home 9. Even how like a well of fresh water, more an easily much obtained luxurious residence, resplendent with wealth!' But was the Bodhisattva's mind purified by that
4

delicious and is detachment.

the the

of which ambrosia, the name comforting for he knew well heart clung to it, His difference between the life of a householder and

forest-life; and the invitation to enjoy worldly discomfort upon him, had the same effect of pleasures is have upon one as talking of a meal would who So he spoke : satiated.
*

out of affection, spoken said was did not this account your words of a truth, and on do Nevertheless, so not employ much. grieve me lives one the term who of speaking comfort," when in the world. is a state householder's 11. 'The state of great
10.

What

you

"

uneasiness,

whether
is vexed
by

he

have

money

or

not.

The

rich and

man

the poor 12. 'Now,

state

in that

the toil of guarding his wealth, by the labour of earning it. one be found to comfort since there is no for the poor, it is either for the rich or

152
mere

GATAKAMALA.

folly to delight in it.

as

It

must

have

such

consequences

the result of wickedness. As to your statement that a householder, too, may be able to observe the precepts of the Law, certainly, But it is a very, very difficult thing, this is true. is crowded life in the world The with methinks.
are
'

business quite adverse implies a great amount

'

to

the precepts of toil. Do

of the Law, and but consider it

suitable for
one
as

well, sir. is not life of a householder The 1 3. for such a one who desires nothing, nor falsehood, nor for him a who speaks
1

never uses

never

never as injures others. violence, nor for such a one And heart is attached to the he whose comfort home-life," cannot but strive to put into effect the of
"

by which this is secured. devote yourself to the Law, you must 14. 'If you leave your house, and inversely, how can the Law exist for him who is attached to his house ? It is tranquillity
means

from which the success

way
'

the road of the Law derives its flavour, but of a householder requires him to follow the

of courageous enterprise. is repreNow, as the life of a householder 1 6. 15. hensible for this reason, it is in opposition to that the Law, who, then, having got the true insight of his Self, will keep to it ? He, indeed, whom the prospect has once induced to neglect the Law, will of pleasure
feel himself of
not

at

all restrained

as

to

the

means

Besides, they will those pleasures. procuring certainly be followed by the loss of good reputation, by remorse For this reason the wise and misfortune. do not that state, which procures pleasures embrace Law ; they rather look on it as to the detriment of the
a

I should the world procures belief (not by

calamity. Further
'

think, the happiness

statement

is only

that living in by supported

evidence).

17, 18. 'The pain caused by earning wealth or by it never He is for the householder. ceases guarding more to murder, than anybody captivity, else exposed

XVIII.

THE

STORY

OF

THE

CHILDLESS

ONE.

153

if a king, he other calamities. Even would not be than the sea satisfied with his riches, no more may be can there be happiness in that with showers of rain. Why if man does not attain by it the state, or how, or when, and

longing

for self-perfection, but on the contrary in his infatuation fancies happiness is to be obtained by ment attach? Such to a be sensual objects may person to by one tries to heal his wounds compared who
rubbing. As a rule, in truth, I dare say, 19. As a rule, material prosperity
'
'

holder the housearrogant, nobility of extraction makes him proud, His anger is roused by him insolent. strength makes At what grief, and adversity puts him to dejection.
makes
time
'

may ?

that

state

offer

an

opportunity

for tranquillity

And

Your
20.

for this Honour not

'

reason

to

it is that I would persuade oppose my determination. of many and heavy the serpents named In it the lovely infatuation.
comes

The

house

sufferings.
arrogance, happiness

is the home It is haunted by

pride, and of tranquillity

to

should
21.

other the nothing-desirers, the mind is calm, enjoying the of happiness Can there exist so great of detachment. in heaven ? a contentment vSakra's Thus considering, I delight in the midst of the 22. forests, although covered with rags and getting my
'

choose that abode 'In the forest, on

that tends the

then ruin. Who to dissolution ? hand, that home

livelihood through the kindheartedness of strangers. is tainted with I do not long for such happiness as I abhor it like food besmeared with unrighteousness. I have got the insight of my Self.' poison ; sion These persuasive words did not failto make an impreshis high respect his paternal friend, who showed on
the Great Being by entertaining distinguished manner. the most
to

him

with

meal

in

In

this

manner,

Self abandon

long only for the then, those who the state of a householder, understanding

154

GATAKAMALA.

inimical to religious that it is beset with occupations conduct and to tranquillity. [When treating of the be propounded : this is to virtue of detachment,
*

Those
not

who

have
to

once

got

the

taste

for detachment

will
The

go back

worldly

pleasures.']

Pali version of this story is not found in the Pali Gataka nor in the ^ariyapi/aka. The whole tale is nothing but a plea for the virtue of world-renunciation, the naishkrama, roughly dressed in a kind as the shape of a story, and may serve of introduction to the subsequent
tales, where the state of
an

ascetic is glorified.

XIX.

THE

STORY

OF

THE

LOTUS-STALKS.
^ariyapi/aka

(Cp.the

Pali "ataka. No.

488, Fausb. III,

IV, 305-314;

4.)
appreciate the happiness

who detachment of

Those

have
are

learnt
hostile

to
to

them, like one will oppose injury. This will be taught One time the Bodhisattva family of Brahmans, far-famed
freedom
he

worldly pleasures ; they deception, an a opposes follows. as

was

born

in

an

illustrious

had

for their virtues and their from reprehensible In this existence vices. brothers six younger endowed with virtues

out similar to his, and who of affection and esteem for him always imitated him ; he had also a sister, Having was the seventh. the Vedas who studied with their auxiliary sciences, likewise the Upavedas1,

he obtained great renown on account of his learning, ing Attendand high respect from the side of the people. his father and mother on piety, with the utmost like deities, and instructing his them yea, worshipping brothers teacher
1

in different branches
or
a

father, he

of science like a spiritual dwelt in the world, being

The

Upavedas
sciences

military

mechanics Sama-, and

of medicine (ayurveda), (dhanurveda), music (gandharvaveda),and (^ilpa^astra), which theory attaches to the 7?zg-,
are

the four sciences

Atharva-veda

respectively.

XIX.

THE

STORY

OF

THE

LOTUS-STALKS.

155

skilled in the art by distinguished

time

his parents Having for the funeral ceremonies performed soul. days spent in mourning, he them, after some assembled his brothers and thus spoke to them : i, 2. 'This is the necessary order of things in the

of dealing with worldly affairs,and his good In course manners. of died, which loss deeply moved his

source a of grief and excessive and world pain, that Death separates us at last from those with whom long. For have lived together for a time, however we I desire to walk homeless on this reason that laudable

salvation, before Death, our foe, seizes me while attached to the householder's life. Having thus resolved, I have to advise you this, Brahmanical family is in the lawful one and all. Our wealth obtained in an honest way. possession of some road
1

to

With
you
manner.

it you
must

able to sustain yourselves. Well, then, in a becoming dwell here as householders Let all of you be intent on loving and respecting
are

to not each other, take care slacken your the practice of and precepts regard of the moral a righteous behaviour, keep up the assiduous study of be prepared to meet the wishes of your the Veda, In short, kinsmen. friends, your guests, and your

above

Righteousness. all things observe 3. Always continuing in good behaviour, observing your daily Veda-study, and delighting in almsgiving, keep the householders as state (so) it ought you must
'

to

be kept.
4. 'In this way
not

increase, only will your reputation not your virtue and your wealth, only will you extend expect the substance your may of welfare, but you Do in the other life to be happy. not entrance living the while therefore, any inadvertence commit, householder's life.' But his brothers, hearing him speak of the homeless

life, felt their hearts grieved with the apprehension faces grew Their wet of with tears of separation. to him : bowing sorrow, they spoke and respectfully by the sorrow-arrow The wound of our father's caused
*

56
is
not

GATAKAMALA.

decease
'

yet

healed.

Pray

do

not

rub

it open

afresh with the salt of this new assault of grief. Even is still open now the wound 5. which was inflicted on by the death father. our minds of our Oh ! you must retract your resolution, wise brother,
you
6.
must
'

not

strew

salt

on

our are

wound.

that attachconvinced ment is unfit,or that the happiness of the to the house forest-lifeis the road to salvation, why is it that you desire to depart for the forest alone, leaving us in this
you

Or,

if indeed

house
'

destitute of our protector ? For this reason, the state of lifewhich is yours, that We too. too will renounce the world/ will be ours, The Bodhisattva answered : familiarised themselves have not 7. People who Detachment but follow after worldly cannot with
*

desires.
to
k

myself and did not though knowing exhort you to adopt the homeless life, But if my choice both states. the difference between let us home too, ! our please you why, abandon And brothers, with their sister as so the all seven
eighth, goods,
and

rule they look upon give up the world or to fall over Thus considering, I restrained
a

As

it as
a

the

same

thing

precipice.

'

gave took

estate up their wealthy and precious leave of their weeping friends, kinsmen

relations, and resorted to the state of homeless ascetics. And with them, out of affection also one female servant one set out comrade, male, and one for the forest. In a certain place in the forest there was large a lake of pure, blue water. It exhibited a resplendent its lotus-beds were expanded, and when its groups offered a gay aspect, when of waterlilies l disclosed their calyxes bees were swarms ; of always humming On the shore of that lake they built there. huts of leaves as they numbered, for as one many
fiery beauty,

The

former happened

at

daytime, the latter in the nights bright

with moonshine.

XIX.

THE

STORY

OF

THE

LOTUS-STALKS.

157

distance from one each, placing them at some another, hidden in the shadow in the midst of the trees of lovely solitude. There a to their they lived, devoted self-imposed vows and observances, and having their bound On each fifth day they to meditation. minds in the habit of going to the Bodhisattva in were order Law. Then he delivered to listen to his preaching of the or some other edifying discourse to show them the
In those placidity of mind. to the meditation, asserted sinfulness of worldly pleasures, expatiated on the sense is the result of detachment, of satisfaction which hypocrisy, loquacity, idleness and blamed other vices, impression on his audience. a deep and made Now, by respect and their maid-servant, prompted to attend cease them still in affection, did not upon to draw the forest. She was wont eatable lotus-stalks out of the lake and to put equal shares of them upon large lotus-leaves in a clean place on lake-shore; the had thus prepared the meal, she would when she by taking two announce the time pieces of wood and them clashing against each other, after which she Then holy men, those withdrew. after performing libations, would the proper and usual prayers and to come the lake-side one after another according
way of tranquillity and discourses he exhorted

their age, and each having taken successively his his hut. There to they share of the stalks, return would and enjoy the meal in the prescribed manner in meditation. By rest of the time absorbed pass the
to

this practice they avoided seeing each other, except at preaching-time. Such irreproachable morals, way of living, and behaviour, and such pronesuch love of detachment,
ness

to

6akra,

them meditation made the Lord of the Devas,

renowned everywhere. having heard of their

for the purpose to their abode reputation, came of Now, when he perceived their disposition trying them. bad to their purity from actions, their meditation, freedom from

calmness,

lusts and the constancy of their his high of their virtues opinion

serene

grew

158

GATAKAMALA.

he became to try the more stronger, and anxious them. lives in the depth of the forest without 8. He who desire, only intent on any of mind, such calmness for his virtues to arise in the man reverence a causes hearts

of the pious. Lord of the Devas, the watched "Sakra, then, the her the time when maid-servant, after gathering provision of eatable lotus-stalks, as white and tender
them elephant, washed of a young in equal portions on lotus-leaves them and arranged to adorn with the green hue of emeralds, taking care petals and filaments each share by adding to it some the mealtime to the of the lotuses. After announcing holy ascetics, as usual, by the noise of the clashing
as

the

teeth

6akra, At this moment pieces of wood, she withdrew. the of trying the Bodhisattva, made with the object the lotus-leaf). very firstshare disappear (from disappears, 9. When arises and happiness mishap then there is opportunity for measuring the constancy fail to start into view. of the virtuous, as it cannot When the Bodhisattva, coming to the place of the first
share

of stalks, perceived that the eatable stalks were missing on his lotus-leaf, while the adornment of petals disarranged, he thought : Somebody Then, without feeling share of food.' back to his anger in his heart, he went
was
*

and filaments has taken my agitation hut, where he was as other them.
or

he entered
wont

upon do. to

his practices of meditation, Nor did he inform the

holy ascetics of the matter, to avoid grieving it to be a matter And those again, thinking course that he had taken his share of the stalks, of took their portions too, as usual, successively and in due order, and ate them severally, each in his hut ; in meditation. In absorbed after which they became
the concealed the Bodhisattva's portion of the lotus-stalks on the second, the third, the fourth and the fifth day. But the effect was the same. The Great Being remained as calm in mind as ever,
same

manner

6akra

and

was

entirely free from

trouble.

XIX.

THE

STORY

OF

THE

LOTUS-STALKS.

159

10.

not
reason

virtuous consider the agitation of the mind, It is for this the extinction of life,to be death. become that the wise never alarmed, not even
in danger of life. of that (fifth) afternoon clay those fizshis up to the leaf-hut of the Bodhisattva, as they in the habit of doing, in order to listen to his

The

when In
went
were

the

On seeing him, they preaching of the Law. perceived His cheeks looked hollow, the leanness of his body. his eyes were sunken, the splendour of his face had faded, his sonorous Yet, voice had lost its full sound. lovely to behold like the emaciated, he was crescent tran; for his virtues, wisdom, quillity constancy, had diminished. Accordingly, not after into his presence him the usual coming and paying homage, him with anxious excitement they asked the And Bodhisattva cause the told of that emaciation.
however
it. The experienced one not ascetics, who could any suppose among have done to an themselves action so unbecoming felt quite alarmed his pain, as this, and at who by exclamations, and kept their expressed their sorrow But 6akra having eyes fixed on the ground for shame.

them

the

matter

as

he

had

by his power on their free movement the obstructed they were ways in which they could obtain knowledge, to a conclusion as to the cause unable to come of the disappearance. Then the brother of the Bodhisattva, born next both his alarmed to him, showing who was
mind and

his guiltlessness, made

l

this extraordinary

: protestation he who took thy lotus-stalks,O Brahman, 11. 'May by its rich decoration the obtain a house betokening

wealth of its owner, he be blessed may !2

'

wife

with

his heart's desire, and many children and grandchildren

to

The
same

following

set

the

order They redaction.

and
are

protestations are also found in of remarkable in a substantially identical form in the Pali very old, and not \vholly free from corruptions

and misunderstandings. 2 The Pali redaction

adds,

that

the audience

on

hearing

this

l6o

GATAKAMALA.

second brother said : he who May i 2. took thy lotus-stalks,O foremost Brahman, be tainted with a strong attachment to worldliness, may he wear wreaths and garlands and sandal*

The

powder and fine garments his (playing) children ! The third brother said
'

and
:

ornaments,

touched

by

he who once, took thy lotus-stalks even be a husbandman having in who, obtained wealth consequence of his husbandry and delighting in the prattle of his children, enjoys the home-life without he must thinking of the time when retire from the
13. 'May

thy a monarch, and be by kings attending on him in the humble worshipped attitude of slaves, lowering their trembling heads ! The fifthbrother spoke :

world!1' The fourth brother spoke : he who by 14. 'May prompted lotus-stalks,rule the whole earth as

cupidity

took

'

king's family-priest in the possession he mantras of evil-charming and the like, may also be treated with distinction by his king, whosoever he be who took thy lotus-stalks !' 15. 'May

he

be

sixth brother said : May has been he who 1 6. eager to possess thy lotus-stalks rather than thy virtues, be a famous teacher
'

The

well-versed in the Veda and largely enjoy the worship together to of an ascetic from the people crowding him !' see
his greediness subdue from the part of the king an excellent village endowed with the four plenties i (aboundingn population, corn, wood and water)2, and ' he die without having subdued his passions ! may
'

friend spoke : he who 17. May could for thy lotus-stalks obtain

The

not

protestation shut their friend ! thy curse is too

1

ears,

saying

'

Do

not

speak

in this

manner,

tremendous/

The

san.
2

Sanskrit text has vayo Pali vayazrc appas'py apajyan = I follow the explication of the Pali commentary. The on said four plenties are thus explained in the commentary

XIX.

THE

STORY

OF

THE

LOTUS-STALKS.

l6l

male-servant said : May he be the head of a village, 1 8. cheerfully living with his comrades, by the dances exhilarated
'

The

and chants of women, and never the king's side, he who destroyed the sake of those lotus-stalks ! The sister said :
'

meet

with harm from his own interest for

to take that person1 who ventured lotus-stalks of such a being as you, be a woman king make a resplendent beauty and figure, may his wife and put her at the head of his zenana females ! a thousand The maid-servant said :
'

19. 'May

the of her
of

delight in eating sweetmeats much alone stealthily,disregarding the pious, and be greatly when she gets a dainty dish, she who set her rejoiced heart on thy lotus-stalks,not on thy righteousness ! Now three inhabitants of the forest had also come to that place to hear the preaching of the Law, namely They had heard a Yaksha, an elephant, and a monkey.
20.

'

May

she

'

overcome the conversation and were with the utmost Among them, the Yaksha and shame confusion. attested his innocence, uttering in their presence this

solemn
*

failed against thee for the sake of in the Great his residence the lotus-stalks, have Monastery, entrusted with the charge of the reparations in (the Ka/"angala, and make town one window of) day!2' every
21.

protestation May he who

the Pali Gataka, which proves here of essential help, since of the Sanskrit text is a wrong Sanskritisation of Pali ^atussadaw, suit the context. the Sanskrit and the Pali redaction have here the masculine fault must be a very ancient one. In the The pron. demonstr. imprecation of the female servant the grammatical gender is respected by not so in the Gataka. and
not
1

does

Both

-Sura, This imprecation alludes to the story of a certain devaputra, who in the time of the Buddha K"syapa dwelt in the said monastery and him, whereby he suffered on was obliged to do the labour imposed
2

much.

brief

account

of that tale is given in the commentary

M

on

62

GATAKAMALA.

The
22.

into captivity from the lovely fettered with six forest into the company of men, *, hundred solid chains and surfer pain from the sharp took thy lotus-stalks, of his driver, he who goads O most excellent of Munis !
'

elephant spoke he come 'May

tin collar his neck, and beaten with a stick pass before rubbing 2, the face of a serpent and with a long wreath hanging from his shoulder, live in the houses (of men) ! In reply, the Bodhisattva addressed all of them with
'

monkey said May he who 23. lotus-stalks wear a

'

The

by greediness moved flower-garland a and

took

thy

both persuasive and kind, indicating how deephis dispassionateness. rooted was May falsely said he who appeared, disthey have 24. he had them, obtain to his heart's though May desire worldly pleasures and die a householder. be the fate of him who the same suspects you of a similar action !' Those cative indiprotestations extraordinary of them,
words
* "

of their abhorrence of the enjoymentof worldly the astonishment and respect of pleasures, roused Lord 6akra, Devas. He himself the of the made brilliant shape, and drawing near visible in his own
to

those
*

j^'shis, said

as

if with
"

resentment

You

ought not to speak so. 25. Those enjoyments to obtain which everybody who longs for happiness strives after to such a degree to banish to as sleep from his eyes and undertake form of penance censure, any and toil you calling do you judge so ?' them worldly pleasures !" Why
"

"

the Pali "ataka, where

not
1

the speaker

of this stanza

is called

Devata,

Yaksha.

the author of the Sanskrit original did not understand stanza the meaning corresponding of the text he Sanskritised. The ba^hatu the Pali redaction has so of pasasatehi /"/$ambhi, is explained in the commentary as signifying the six where ^^ambhi

I suppose

chains (pasasatehiti parts of the elephant's body fastened by many bahuhi four feet, the neck, and the loins. viz. pasehi), the 2 In other words, may he be the monkey of a serpent-charmer.

XIX.

THE

STORY

OF

THE

LOTUS-STALKS.

163

Bodhisattva spoke : Sensual are enjoyments by endless sins, sir. Why, hear then, accompanied I will tell thee concisely, what the Munis have in view that makes them blame sensual enjoyments. On account incur captivity and 26. of them, men death, grief, fatigue, danger, in short ings. manifold sufferFor the sake of them, kings are eager to oppress fall into hell after righteousness, and consequently death. the ties of friendship are 27. 'When suddenly loosened, when men enter the road of politicalwisdom, falseness,when they lose their good that unclean path of to meet reputation and hereafter come with sufferings it not sensual are the cause "is enjoyments that thereof ? tend 28. Now, since worldly pleasures in this manner to the destruction of the highest, all conditions of men, the middle and the lowest, both in this world and in the next, the Munis, O 6akra, who long only for the Self, keep aloof from them, as they would from angry
* '
'

The

serpents.' Then 6akra, the Lord of the Devas, approved his propitiated words, saying, 'Well spoken/ and as he was by the greatness of mind of those 7?/shis,he confessed that he himself had committed the theft. 29. 30. 'A high opinion of virtue may be tested by

trial. Thus considering, I hid the lotus-stalks in order And how fortunate is the world in to try you. now, as that it possesses such Munis glory is you, whose tested by fact. And thou, here, take these lotus-stalks,
as

holy behaviour.' proof of a constant he handed With to the stalks over these words But the Bodhisattva the Bodhisattva. reproved his and audacious way of proceeding in terms unbecoming
a

though

of noble self-esteem. kinsfolk of thine, nor thy comrades, 31. buffoons. What, then, is the or are nor we thy actors for thy coming here, Lord of the Devas, to play reason ? with jft/shisin this manner 6akra, the Lord At these words of the Devas,
'

modest, We are

yet expressive

no

'

64

GATAKAMALA.

hastily divested himself of his divine appearance, brilliant with his ear-rings, his head-ornament, and his lightning, and respectfully bowing to the Bodhisattva, spoke thus in order to appease him : O thou who art free from all selfishness, deign 32. forgive me to the thoughtless deed I did with the
'

aforesaid purpose teacher !

'

pardon

it like
to

father, like

33.
not

It is proper, indeed,

those

whose

eyes

are

yet opened to wisdom, to offend against others, be Likewise it is proper to (the their equals. they even know the Self, to pardon such offences. who wise) do not feel anger in thy Also for this reason, pray heart concerning that deed !
'

Having

thus

appeased

him,

,5akra

disappeared

on

the spot.
have then, those who are appreciate the happiness of detachment them worldly pleasures ; they will oppose l. deception, an injury opposes a
In

this

manner,

learnt hostile

to
to

like

one

XX.

THE

STORY
Gataka, No.

OF

THE

TREASURER.

(Cp.Pali
unfounded upon virtue acts
1

171, Fausb. II, 64,

65.)

An

opinion of their possession of some the virtuous like a stirring spur.

lines follow here, bracketed by the editor. interpolation, as is also indicated by its an

No

In the original some have here doubt, we

be the final part very collocation after the ethical maxim which must This is its translation : of our tale. * And this ^ataka has thus been explained by the Lord : " I, the son Maudgalyayana, of 6aradvati [viz. 34-36.

Kajyapa, Purwa, Aniruddha, and Ananda, Utpalavarwa was the sister and time.

of that the maidservant. JTiliB.the householder was then the male slave, Satagiri the Yaksha, Parileya the elephant, Madhudatar Kalodayin the monkey, Retain well this ^ataka thus explained." the -Sakra of that time. Almost found in the conclusion of same verses are the and names this story in the Pali Gataka.
we

*$ariputra], were the brothers

Kub^ottara
was

'

XX.

THE

STORY

OF

THE

TREASURER.

165

Considering

ought to strive after the realisation ; as will be taught in the following. of virtues is said to have been a One time the Bodhisattva

thus,

one

king's

illustrious for his learning, his noble family and his modest behaviour. He had lofty aspirations intellect,loved honest practices in a clever and business, and owing to his thorough study of many
treasurer,

of science, attracted notice by his elegance of he was Compassionate as speech. sion and in the posseslarge estate, he made bliss of his wealth a the of flow in all directions by his great gifts of charity. So branches

considered the jewelof householders. by his nature fond of righteousness, As he was i. and was adorned by (acquired) qualities,sacred learning he
was

and

the

like, people

were

wont

to

look

upon

him

as

worthy One

of veneration above all others. day, when that Great Being had gone out for business to the king's palace, his mother-in-law some After the her daughter. to came to his house see health, there inquiries as to welcome and usual of which, being ensued a conversation, in the course alone with her daughter, the wife of the Bodhisattva, Your she turned to put questions to her such as these : dear, I hope ? husband does not disregard you, my He And does he know how to show you attention ?
*

does she

not

grieve

you

a soft with answered tone: 'Virtuous conduct and behaviour such as his in a mendicant hardly to be met are who with even But her mother, has renounced the world/ whose

I hope ? misconduct, looks bashfully in downcast by

'

And

impaired by old age, hearing and understanding were did not well catch the meaning of these words of her in a rather daughter, as they \vere spoken with shame low voice, and having heard the mention of a mendicant the world, drew the inference who had renounced a religious mendicant. that her son-in-law had become by the violence She burst into tears, and overpowered her of her grief, indulged in lamenting and bewailing What daughter. and conduct is virtuous behaviour by him who leaves the world in this manner, shown
*

66

GATAKAMALA.

his affectionate family ? And has abandoning what he to do with world-renunciation, after all ? What is the reason 2. that such a person as he is, delicate,accustomed to a lifeof comyoung, handsome, fort, favourite with the king, should feel a vocation a
*

for the forest-life ? did itcome to pass that 3. How without experiencing from the side of his family and before the any wrong deformity of old age had come, he left suddenly and in wealth ? without pain his home abounding by a decent behaviour, by wisdom 4. 'He, adorned for and love of righteousness, he, full of compassion how is it that he could come to such a reckless others deed without mercy for his own family ?
*
"

in the habit of honouring As he was ,5rama/zas friends and clients,his own family and and Brahmans, larger family distressed, and as he con(that sidered of)the his (highest) a spotless conduct wealth, say, he not attain in the world that which he seeks could

5.

in the forest ? 6. Abandoning

*

his chaste and devoted wife, the is it that he companion of his religious duties, how does not perceive that by excessive love of the Law he is here transgressing the path of the Law ? 7. 'Alas! It is a pity! Fie upon the bad management Destiny, that men leave their beloved can of being withheld by Compassion, or relations without be successful even in the slightest part that they can
of the holiness they pursue ! When the Boclhisattva's wife and of grew
sincere her husband
'

heard

those
on

piteous
account

lamentations
having

world, she (beingimpressionable) the nature alarmed after Her disturbed countenance of women. expressed the dejectionf her mind shaken by the sudden assault o

mother the renounced

of her

She wholly forgot the pain. subject and the connection of the conversation, and reflected : My husband has forsaken the world, and my mother hearing the on here in order to has come sad news Having comfort me/ thus made up her mind, the
of
*

sorrow

and

XX.

THE

STORY

OF

THE

TREASURER.

1 67

and to weep, The cry swooned and away. other family and the attendants, hearing members of the became the matter, utterly distressed, and burst into lamentations. On hearing that noise, neighbours, friends, kinsmen, and other relations, clients, chiefs families, in short, the bulk of the Brahmanical of
young, girlish woman with a loud
citizens, as

began

to

lament

they

gathered round 8. As a rule, he had always shared the good and In consequence illfortune of the people. the thereof
from the people, as if they had learnt this behaviour him, showed him the like sympathy in both fortunes. Now, his return from on the Bodhisattva when
his dwelling-place, the king's residence approached he heard the lamentations from his house, resounding He there assembled. the large multitude and saw

much his house.

were

attached

to

the

treasurer,

his attendant to go and learn what was the having got that information came back matter, who and reported it to him. It has been I do not know in what 9. rumoured, Honour has given up her wealthy that Your way, home This news has induced to become a mendicant. this large body of people to crowd here out of affection.' Being felt Upon hearing these words, the Great ordered
*

like shame. His heart of innate pureness like a reproof. to him was alarmed by what appeared he entered upon this reflection : Oh ! how much And I honoured by this opinion of the people ! am
something
'

If after obtaining this high opinion of my virtues from the part of the citizens, 1 should cling I not be a to the home-life henceforward, should coward ?
l

10.

I should make attached myself reputed as one ill-behaving and a despiser of virtues ; and to vice, I now from lose the esteem consequently would enjoy be insupportable So living, life would the virtuous.
*

1 1

to

me.
'

12.

For

this
me

upon

for the honour conferred by public opinion, I will honour them

reason,

in

return

68

GATAKAMALA.

again by realising it, and affected with a of the forest-groves, detach myself from with its vice-producing evil passions.'

pious love home my

Having thus considered, the Great Being forthwith to turned back, and caused himself to be announced Your Majesty treasurer to see the king : The wants After being once to the king's more/ admitted
*

presence, and after the usual salutations, being asked by the king the reason of his return, he said : I desire to renounce the world, and beg you to grant me your Your Majesty.' permission,
'

hearing this, the king was troubled and alarmed, and said these affectionate words : What living who 1 3. ails you that, while I am love you more than your friends and kinsmen, you if I were to withdraw to the forest, as should want from that pain either by my unable to relieve you
'

On

my policy or my great power ? Are you in want take it from my of money: side. Is it some grief that makes you suffer : I will it. Or is it for any other purpose that you desire cure to the forest, leaving your to withdraw relations and in this manner me, ? who entreat you

wealth 14.

or

'

'

these affectionate and he answered in a monarch

:

To

honorific words tone of friendly

of

the

persuasiveness

can there arise grief to those whence protects, or sadness caused by want your arm whom It is, therefore, not sorrow that induces of wealth ? to me to reason. the forest, but another withdraw Hear what it is. The report is current, Your Majesty, 1 6. that I have
'

15. 'From

A crowd of of a religious mendicant. for it,and weep for sorrow. It is for people mourn to live in the solitude this reason that I want of the forests, since I have been judged a person capable of
taken

the

vows

conceiving this virtuous purpose.' The king replied: 'Your Honour leave us on rumour. account of a mere on of persons like you does not depend

ought The

not

to

worth

public opinion,

XX.

THE

STORY

OF

THE

TREASURER.

169
nor

nor

do
'

they

acquire

them

to conformably Rumour is the result of unrestrained imagination. 1 7. Once abroad, it runs about free and unchecked.

their illustrious virtues idle gossip.

lose

in who more ridiculous is he who The Bodhisattva said : Ridiculous

is he
not

earnest

acts
'

up

to

minds it!

such
'

gossip,

No,

no,

Your

do Majesty,

be acted must speak so ! A high opinion of men Will Your Majestydeign to consider this. up to. famous for holiness, Your becomes When 1 8. a man
*

his person ought not to remain behind reputation, if in fact he is pious, but, to say nothing his very shame induce him to take upon more, must

that Majesty,

himself the burden of that virtue. in anyway 19. 'For, ifhe is seen acting in accordance of his with that high opinion of his virtue, the renown he will be like glory will shine the more, whereas a dried-up well in the opposite case.

false reputation of virtue, which will spread it by further knowledge up to the time when subdued is utterly renown of men will disappear, the good destroyed. Once destroyed, it is hardly able to shoot forth anew.
20.
a

'

By

my abandon family and property, since those goods are the root of like blacktrouble, and worth avoiding strife and come hooded snakes with wrath-raised heads. It does not beto you, Your Majesty, oppose my determination. 22. (Do not supply me with money.) You are to and gratitude accustomed your attachment show becomes as to your loyal servants, you, I know ; yet be the use of would mendicant what to a homeless money, which of necessity involves worldly goods and
21.

'Thus

considering,

am

about

to

'

passions ? So speaking
to

'

the Great Being persuaded After which him his permission. give set out for the forest.

the king diately he imme-

him, and his friends, relations, and clients met his feet, tried to prevent shedding tears and embracing his way, placing themselves him. Some obstructed But

70

GATAKAMALA.

before

him

with

again endeavoured his house (with soft

Some respectfully folded hands. lead him in the direction of to

and similar by Others again were persuasive practices. prompted harsh terms, their affection to address him in somewhat Some in some way or other. expressing their blame have him to that he ought also tried to persuade he should regard to his friends and family, for whom

violence),

by embraces

feel compassion. Others, too, directed their efforts to him by argument, texts sacred convince combining with deductions of reasoning, to the effect that the householder be the holiest one. must state of a There in were exerted themselves others again who
different ways to make him give up his design ; partly dwelling on the hardships of the life in a penancegrove, partly urging him to fulfilhis obligations and

duties in the world to the end, partly expressing their doubt as to the existence of anything like reward in Now the other world. when he looked on his friends thus his world-renunciation earnestly and to hinder his departure for the forest with endeavouring faces wet with tears, surely, this thought arose in his opposing mind
23.
:

inconsiderately, it is the duty for the of those who claim to be his friends to care in a rough manner. good of their friend, be it even Such, indeed, is acknowledged to be the righteous way 'If
a

person

acts

How the pious. of proceeding among if the good they advise be at the same
pleasant. But 24.
'

much the more, time something

them, how is it possible that preferring home-life and boldly deterring me from the the forest-life from the contact as of some evil, they should
as

to

the judgment of a sound mind ? in danger of death is a person or one 25. 'A dead man for, likewise one to be wept fallen from righteousness. But what may be the meaning for me of this weeping who am alive but desirous of living in the forest ? Suppose 26. the separation from me should be the cause of their sorrow, why will they not dwell in the
express
'

XX.

THE

STORY

OF

THE

TREASURER.

171

forest with
*

they prefer their homes to me, why are they prodigal of their tears ? But granted to their family that attachment 27. from adopting the state of an ascetic, prevents them how is it that the like consideration did not formerly battle-fields ? present itselfto them on so many I have often experienced the heroism of their 28. behold that sincere friendship in adversity, and now deep-rooted friendship, as it were, in their embodied Yet, notwithstanding tears. mere this, it will seem
me
'

If however

since they do not follow my example. As surely as it is great regard for their 29. 30. friend deserving regard, that makes their eyes full of tears, their heads rupted reverentially bent, their words inter-

guile

to

me,

'

with
to

hinder to have the effect of bringing resolution to go and wander like actors in a theatrical performance, should appear to the shame of the pious ! be in distress, be he ever so 31. 'If anybody wicked a two some or three friends will keep with person, him, at least; but for a man, however excellent by virtue, it will be oh ! so hard, to get one single comrade, when setting out for the forest !
in 32. 'Those who imminent from furious

sobs, while they departure, so my

themselves surely ought their love them to the praiseworthy lest they about with me,
are

exerting

battles,

when
used
even

danger
to

was

elephants,

set

an

example follow

to (of fearlessness) me,

me now,

they

do

not

I lead them to the forest. when before ? Verily am I, are they, the same as we were 1 do not recollect having done them any wrong 33. So that could cause the ruin of their attachment this behaviour of my friends may, perhaps, issue from for what they consider my happiness. the care Or is it rather my lack of virtues that hinders 34. For in the forest ? them from being my companions of loosening hearts that who may possess the power
4
...

have
35.

been
'

won

But

by virtue ? in indulge why

these persons

Of

idle reflections about truth, since they are unable to

GATAKAMALA.

obvious, inherent in the evils, however the virtues to be found in the penanceis shut to them ! groves, the eye of knowledge They are not 36. capable of parting with worldly in this world of suffering both pleasures, the cause and in the next, but forsake both the penance-grove ! Fie upon which frees from those sufferings, and me the perceive home-life, nor
'

their infatuation ! 37. O, those very sins by the delusions of which these friends of mine and the whole of the creatures from I will crush down are tranquillity, prevented forcibly whenever I shall have obtained by residence
'

in the penance-forest the excellent power of doing so ! Of such a kind were his reflections. And after thus his mind, he put making up aside the manifold

'

plain to affectionate entreaties of his friends, made his firm resolution in kind and gentle terms, them and set out for the penance-forest.
opinion of their unfounded possession of some virtue acts upon the virtuous in the Thus same way as a stirring spur. considering, one to strive after the realisation of virtues. [For ought for his being man, a this reason pious esteemed
manner,

In this

then,

an

lay-devotee, must a or as strive virtues as a monk fit for that be in fact adorned to with the virtues be adduced Further, this story may state. with the finding companions of object showing the difficultyof for a religious life.]

XXI.

THE

STORY
No.

OF

AJJDDABODHI
IV,

l.

(Cp. the
By

Pali "ataka,

443, Fausb. II,

22-27;

-ffariyapi/aka

4.)
a

keeping

down

his anger

but doing enemies, This will be taught

1

he otherwise follows. as

his appeases will inflame them.

man

does not mention the Bodhisattva's name which he -Sura in this existence, yet it appears from the Pali redactions, that bore JTut/c/abodhi, literally ' Little Bodhiy is intended as his proper =
Though
name.

XXI.

THE

STORY

OF

tfUDDABODHI.

173

Being, was One time the Bodhisattva, that Great in this world in a certain noble Brahmanical born for their family, it is said, who enjoyedgreat renown large a style, owned practise of virtues in a grand honoured by the king were and well-secured estate, In course favoured by the gods. of time he and duly received the sacraments, up, and having grew he exerted himself to excel in the virtue of learning, as in the he became time renowned within a short assemblies of the learned. fame of the learned unfolds itself in the The i. as jewels way assemblies of the learned, in the same are as with jewellers, heroes get their reputation
known
on

One, according to his in previous existences constant of the Law observance had of his mind by wisdom, and to the enlightenment familiarised himself with world-renunciation, his house
Now
He understood that worldly pleased him. the abode of many evils and sins, since pleasures are in by a great deal of discomfort they are attended consequence of strife,quarrel, infatuation, and subject king, to (losses wealth either from the side of of)the or (because water, or fire,or thieves, or unfriendly of) kinsmen he was never that they can ; so convinced like Accordingly, them shunning yield satisfaction. food and longing for the Self, he parted poisonous beard, resigned the delusive with his fair hair and brilliancy of a householder's dress, and putting on the
no

the battle-field. the Great-minded when

longer

that glorious robes, embraced vile orange-coloured life disciplined by rules and state of the ascetic loved him much, His wife, who restrained by vows. forsook likewise cut the care of off her hair, and it with ornabeautifying ments. and apparelling her body by the natural beauty of Then, only adorned her limbs with the her form and virtues, she covered robes, and followed her husband. orange-coloured mination her deterNow, the Bodhisattva understood when to the penance-forest, of going with him knowing that the delicate constitution of a woman

74

GATAKAMALA.

is unfit for the ascetic life, he spoke have dear, truly, you me now shown affection. Yet this be sufficient. Do

to

her

My

your
not

sincere persist in

in the determination my companion of being your forest. It would rather be suitable for you to take in such a place, where other women up your abode have forsaken the world; with them dwell who you live. It is a hard thing to pass the night in should forest-dwellings.
'

Look

here.

forests Cemeteries, desert houses, mountains, infested by ferocious animals, are the resting-places in ascetics ; they take their rest of the homeless sets. the sun when whatsoever place they are like intent on 3. Being meditation, they always
2.
*

even averse alone, and are Therefore, make a woman. up your What from your purpose. profit may life? that wandering

to

walk

to

the

mind
you

sight of to desist
from

have

'

But

she who

had

him him, answered grew dim with tears : my 4. 5. If I should suppose going with you a do you think matter of weariness rather than of joy, desire a thing which I should causes suffering to myself and displeasure to you ? But it is because
'

firmly resolved upon accompanying like this, while her eyes something

must you, that you lack of obedience to your orders/ pardon this he repeated his entreaties, she never And though Then the Bodhisattva gave up his would turn back. silently suffered her companionship. opposition, and As so the female ^akravaka goes after her mate, cannot

bear

to

live without

through along with him in his wanderings towns villages and and markets. he performed One day after meal-time the usual rite of profound meditation (dhyana) in a lonely part she
went

of

some

forest.
many

It

was

splendid

landscape,

adorned

shade, and affording much here by the sunbeams peeping waited on, the thick foliage with the softness and there through of the moonlight ; the dust of various flowers over-

with

groves of it were, as

trees

XXI.

THE

STORY

OF

ATUDDABODHI.

175

in short, it was fair spot. In a spread the ground; from his profound he rose the afternoon meditation, l. And at no and sewed rags together to make clothes great distance from him, she, the companion of his

homeless beauty

life, embellishing
a

by

the

splendour shade

of her she
was

was on meditating such subject seated he had her. It was in such manner as and enjoined the season gardens and groves are of spring, when tender at their loveliest. On all sides young and ; the of crowds soft humming abounded of shoots

the trunk of like a deity,

tree

in whose

heard, as well as the cries about was lascivious cuckoos ; the lakes of joy uttered by the with laughing lotuses and waterand ponds, adorned
bees

roaming

attraction for the eyes ; there blew soft winds scented with the odours and perfumes of manifold To blossoms. enjoy that magnificence of spring, the in the groves, and king of that country tour a made

lilies, were

an

that very spot. It does, indeed, afford gladness to. the mind 6, 7. forest-regions at spring-time, when behold to their various blossoms and flower-clusters make them bright, if that season as them with its pomp, when enveloped bees the he-cuckoo and the peacock sing, the drunken
came

to

make

their buzzing

sound,

the earth and plots cover Then basins. the groves Love-god. the

soft and fresh grasswhen lotuses fillup the waterare

the

play-grounds

of

On seeing the Bodhisattva, the king respectfully drew to him, and after the usual ceremonial near greetings Then, on down apart. words, sat and complimentary lovely apparition, perceiving the female ascetic, that very his heart, the beauty of her figure perturbed
that she must certainly though understanding and duties, owing to the be the companion of his religious he reflected on some lasciviousness of his nature, her away. contrivance to carry heard of the transcendent 8. But having power of
1

Pawsukulani

sivyati

sma.

76

GATAKAMALA.

ascetics, that the fire of their wrath can shoot its flame, he refrained from a rash deed curse a as the Love-god though against him, even of contempt had destroyed the moral (that might have checks the

restrained him). his mind : Then Let me this thought entered the extent examine of his penance-obtained power. Then I shall be able to act in a proper manner, not If his mind is ruled by passionate affection otherwise. for her, surely, he has no power gained by penance.
*

But if he were to prove dispassionate or to show little interest in her, then he may be supposed to possess Having thus considered, the that sublime power.' king, desirous of proving that penance-power, spoke if he wished his good. Say, to the Bodhisattva, as
'

ascetic, this
adventurers. have with to

world Why,
you

abounds it is not such

a

rogues fit for Your

in

bold and Reverence

as

this duties in remote forests, companion of your religious If she were destitute of protection. you are where be injured by somebody, to certainly people would
person
censure me,
*

handsome

too.

Look

here.

while living in these lonely regions, disregarding both you, a penance-exhausted some man to carry her off by were ascetic, and Righteousness, force, what but wail else could you do in that case her account ? Indulging in anger, forsooth, agitates on the mind and destroys the glory of a religious life, since it tends to the detriment of it. It is,therefore, best to let her live in an inhabited place. Of what use, is to ascetics ? after all, female company The Bodhisattva Majesty has spoken said: 'Your I would resort Yet hear to what in such truth.
9,
10.

Suppose,

'

circumstances. Who ii.' were

to

act

pride him, move In truth, I would, while living, not release him, A rain-cloud like that never will endure dust.' Then the king thought : 'He takes a great interest

Should

in such a case against me, incite or thoughtless rashness

XXI.

THE

STORY

OF

A'UDDABODHI.

177

possess penance-power/ and Being, was Great longer afraid of no the him. his passion, he ordered Obeying his injuring in charge of his zenana were Go : attendants who On zenana.' and fetch this female ascetic into my hearing this order, she, like a deer assailed by a ferocious her fear, alarm, and dismay by her animal, showed her eyes filled with tears, c (changed)ountenance, and by her grief, she lamented in a faltering overpowered in this manner : voice somewhat

in

her,

he

does

not

despising

'

by sufferings, the king 'To mankind, overcome 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 ?
12.

13. 'Alas!
or

The

(lokapalas)have

guardians of the world-quarters been dismissed from their office,

dead, since they do not exist at all, or they are Dharma no they make effort to protect the oppressed. himself is but a mere sound, I suppose. But why do I reproach the Celestials,while my 14. lord himself is thus keeping silence, undisturbed by my
'

fate ?

stranger is ill-treated by wicked people ? who he might the thunderbolt 15. 'By of his curse into dust, if he were to pronounce change a mountain he does not break silence, the word perish," and still, I must live to whilst his wife is thus injured! And
"

Are

you

not

bound

to

protect

even

see

this, wretched I 1 6. 'Or am

woman
a

that I

am

after coming behave with Is

not

person, scarcely deserving pity into this distress ? But ascetics ought to in distress. towards any one compassion

bad

this their proper line of conduct ? now even my 17. 'I am afraid you bear in mind to turn me you ordered refusal to leave you, when back. Alas ! Is then this catastrophe the happiness own I longed for through the fulfilment of my wish ? though contrary to yours
'

and what else could she she thus lamented in do, that female ascetic, but cry and wail and weep ? the royal attendants, obeying the piteous accents
While
"
"

78

GATAKAMALA.

orders of the king, placed her on a chariot, and before the very eyes of the Great Being carried her off to the The Bodhisattva, however, had repressed his zenana.
anger by the power of his tranquillity, and before without the slightest was as sewing his rags just To him the ever. as perturbation, as calm and serene king spoke :

powerful

8. 'Threatening words of indignation and anger you uttered in a loud and strength-betraying voice, but now, beauty ravished before your on seeing that because you cast down eyes, you keep quiet and are
1

power. 19. 'Why, show your wrath, either by the strength by the splendid power you have accuor of your arm mulated He who, not as the result of your penance. knowing faculties, takes an the compass of his own keep, such he cannot loses his a one engagement

have

no

splendour, you know.' Bodhisattva The that I did keep replied : Know Your Majesty. my engagement, 20. 'He who was ready in that case against me I did not release him, To act and struggled
*
"

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 This Brahman have to must reflect:
'

something else, speaking thus, and I, not his mind, a committed understanding rash action.' This reflection arising within him, induced him to ask the Bodhisattva : 21. was 'Who that other who acted against you and he struggled, was not much released by you, however
at

hinted

rising dust is by a rain-cloud ? Whom did you quiet then ? The Bodhisattva answered : Hearken, great prince. forthcoming 22. 'He, whose robs the insight and
no

more

than

'

without

whose

appearance

man

sees

clearly,

rose

XXI.

THE

STORY

OF

tfUBDABODIII.

179

but I repressed him ; Anger is the name within me, of being, disastrous to his fosterer. that at 23. 'He, the foes of manwhose appearance kind but I repressed rose me, him, within rejoice, have caused that Anger who would gladness to my enemies. Him who, when bursting forth, induces man to 24. blinds the eye of the mind, him I did nothing good and subdue, O king ; Anger is his name. I have destroyed that hideous-looking 25. 'Yea, ferocious monster that anger, rising up within me, becomes to him whom it has subdued the cause which the profit obtained of leaving his good and losing even
'
.

before.

fire, by the process of attrition,arises from a piece of wood to the destruction of that very log, in by the false conthe same out way wrath, breaking ceptions 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 that friend of the moonshine, waterlilies, fades in the blush of dawn. But he who, not heeding insults from the side of 28.
26.
'

As

the other people, considers anger as his real enemy, reputation of such a man shines with brightness, like down the auspicious lustre which streams the disc of the crescent. Further, anger is also attended by other noxious qualities of importance.
*

ments, though resplendent with ornahas taken away ; the fire of wrath And lying on a precious the splendour of his beauty. his heart being couch, he does not rest at his ease, by the arrow of anger. wounded forgets to keep by wrath, a man Bewildered 30. the side by which to reach the happiness suitable for himself, and runs the wrong road, so that he off on forfeits the happiness consisting in a good reputation,

29.

'An angry looks ugly

man,

'

180
as

GATAKAMALA.

is deprived of its lustre in the dark part the moon of its menstrual course. into his 31. 'By wrath he throws himself headlong ruin, in spite of the efforts of his friends to restrain him. As a rule he gets into a stupid rage of hatred,
power of his mind unable to distinguish between and what is bad.

and

the

being
what

impaired,
is good

he is for him

by his anger, he will commit away sinful actions to be repented of with many misfortunes for centuries. has been Can enemies, whose wrath
32.

'

Carried

do by severe ? injuries, anything worse provoked is our adversary within us, this I know. 33. 'Anger Who may bear the free course of its insolence ? For this reason I did not release that anger, 34.
'

although it was struggling within himself to overlook an may suffer

such mischief?' These heart-moving

me.

Who, able

indeed,
to

enemy

do

and

bearance and the marvellous forwords he had proved by them to possess, softened converted the mind of that king who spoke :

35. 'Worthy, are these words many words ?

indeed, of your tranquillity of mind But, why use you have spoken ! I was I did not deceived because
. .

understand you/ After thus praising the Bodhisattva, he went to near him and throwing himself at his feet,confessed his sin. And he dismissed also that female ascetic, after her pardon, himself to the obtaining and offered disposal of the Bodhisattva as his attendant.
In

this

manner

man

by keeping

his appeases inflame them.

but doing enemies, Thus considering,

his anger he will otherwise

down

after the suppression be told in connection

of anger.
'

with such forbearance, viz. in this manner precept of unfriendly feelings are by friendliness, and by selfset at rest in this restraint hatred is not allowed to grow,' and he who banishes anger acts to the benefit of manner
'

strive is also to [This story sayings as praise the

one

ought

to

XXII.

THE

STORY

OF

THE

HOLY

SWANS.

l8l

both/
anger,

Likewise
and

the sinfulness of when expounding treating of the high-mindedness of the

Tathagata.]
XXII. THE

STORY

OF

THE

HOLY

SWANS.

(Comp.Pali
The virtuous,

"7ataka, No. 533, Fausb. V,

even

337-354.)

in distress, behave in when be imitated by the impious ; as cannot such a manner how much less are the latter able to follow up the conduct favoured by fortune ! This of the virtuous, when be taught as follows. will One time, it is told, the Bodhisattva king of a was He was swans. the chief of a large tribe of swans,

thousands, who lived in Lake His name Dhrztarash/ra. The was commander his army, who Sumukha1, was was of called knowing the right skilled in the management of affairs, intellect the wrong and policy very well ; his keen numbering Manasa.
many

hundred

encompassed
extent

the

objectsand

events

over

large

illustrious time ; born of space and of an family, he embellished the nobility of his extraction by his talent, his courtesy, his modesty ; he was endowed honesty, courage, and with the virtues of constancy, distinguished by the purity of his conduct, mode of life,
he was and behaviour ; moreover capable of enduring fatigue, vigilant and clever in military marches as well in battles, and bore a great affection to his master. as In consequence of of their mutual love the grandeur in as were more they ; and their qualities shone the a teacher as the habit of instructing that flock of swans, instruct all his other disciple would and his foremost his other sons, pupils, or a father with his eldest son behaviour inculcating upon a their mind peaceable lead to the as towards others, and such other matters benefit of the creatures, they offered a spectacle for the
1

The

presbyter Cp. the note

original Ananda
on

' was the this interpolation, who bracketed by the editor. course at that lime,' of

text

has

here

p. 164.

82

GATAKAMALA.

great admiration Vidyadharas, and

.

Snakes, Yakshas, of the Devas, holy ascetics who witnessed them. As of a bird in the sky both wings are incessantly 1 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 being thus favoured by that tribe of swans, them, attained a state of great plenty, in the same way
as

mankind

by

the

material prosperity. beauty. utmost by that tribe of swans, 2, 3. Adorned who by their the soft and lovely noise of sound would call to mind When the anklets of women, that lake was splendid. in a mass, a the swans moving resembled grove lotuses. When dispersed or divided into separate of the lake surpass groups of unequal size, they made
even

extension of Consequently

righteousness and that lake bore the

the beauty

of

sky

embellished

with scattered

banks

of clouds. Enchanted with that exceeding splendour, which was intent on the effect of the virtue of that lord of swans his comthe good of all creatures, and of Sumukha, dharas, mander-in- chief, crowds of SiddTias, 7?/shis, Vidyaand deities often and in many places delighted
in conversing on the glory of those two. Their magnificent figures resemble 4. pure gold, is their voices utter articulate speech, righteousness behaviour the rule of their modest and their policy. Whosoever be, they bear but the shape of they may
'

swans.'

fame of those two, spreading through 5. The the by the report of those superhuman beings who, world free from jealousy, celebrated their virtues, found a general belief to of conversation account of their Now in that
1

a topic that it became kings, where the councils of like a present. glory circulated l king in Brahmadatta was time one

such an in the

extent,

Brahmadatta,
a

whose reign take place.

of Benares, is the fabulous prince, during great number of the stories of the Pali Gataka-book
the king

XXII.

THE

STORY

OF

THE

HOLY

SWANS.

183

worthy often heard in his council his trustforemost among the Brahmans officialsand the highly extol the extraordinary qualities of that lord of his commander-in-chief, he became swans more and of Having and
more

Benares.

very clever, having said to branches studied many of science : Well, sirs, set to work the cleverness of your minds, and try to devise by which I might obtain at least the some means sight Then two swans.' those wise minisexcellent of those ters let their thoughts range over the road of political
'

affected with curiosity his ministers, who were

to

see

them.

So he

wisdom,
6.
to
'

and

discovered (having
to

by thinking

the

means

wanted)said
The withdraw reason the

the king : prospect of happiness from

any

allures the

creatures

Majesty. For this place, Your rumour of the existence of some extremely bring to their happiness may good qualities conducive them hither. deign to order a tiful beauTherefore, let Your Majesty kind as that where those lovelylake, of the same
'

are shaped swans reported to live, but stillsurpassing it in brilliancy,to be constructed here in one of your by known forests ; which being done, you must make proclamation, to be repeated every day, that you grant

Perhaps the rumour of the surpassing all birds. lake, conducive to their excellence of this draw them happiness, may excite their curiosity and hither. Do but consider, Your Majesty. 7. As a rule happiness once obtained loses its charm, but such happiness to be taken into account; and ceases safety
to
'

lovely, and fascinates the from the eyes.' it is remote mind, The king accepted their proposal, and had a great by the lake, which of its magnificence splendour in a short Manasa, constructed rivalled with Lake the park which skirted time in a place not too near basin of pure water, his capital. It was a most charming various kinds and very rich in water-plants, embracing utpala, kumuda, of lotuses and waterlilies : padma, kahlara. tamarasa, saugandhika, puWarika,
as

rests

upon because

hearsay

seems

84 8. Flowery
trees,

GATAKAMALA.

bright with their quivering twigs, its shore, as if they had taken possession surrounded of that place in order to contemplate that lake. 9. Swarms of bees, as if attracted by its laughing

lotuses, which waves, roamed

10.
ii.

rocking hovering over its beauty

was

were

on

its gently

trembling

its surface.

by its various enhanced waterlilies, sleepless through the gentle touch of the them patches of made which moonbeams, resemble foliage. There the the piercing through moonshine lotuses and by the waterlilies, conveyed pollen of
Here

finder-like waves,
o

would

ornament

its shore

as

if with

gold wires. In many it was 12. covered other places, where the lovely petals and filaments of lotuses and with a widespread splendour, as if it waterlilies,it showed bore a gift of homage.
13. Another

beauty

was

due

to

was which of its water, to show the sharp contours and crowds of fishes, no less conspicuous while swimming its surface than they would have been, if beneath in the sky. moving 14. Near such places, where the elephants, dipping

calmness

the limpidity and as so transparent the fair hues of its

cascades of spray like a string of loosened pearls, it seemed as glittering if the lake carried waves to dust after being ground driven upon rocks and scattered in the air. to speak, so 15. Here perfumed, and there it was from the ointments used with the fragrances emanating from the streams by bathing Vidyadhara women, of in rut and from the dust of its (own) juice elephants of flowers.

their

trunks

in

it, blew

forth

like a general brilliant,that lake was Gay mirror for the stars, the wives of the Moon-god. birds abounded, in it. and their warbling resounded Such, then, was the lake he had ordered to be constructed, he gave to the whole nation of and which birds to have the unobstructed use and of
1

6. Being

so

it. Accordingly,

in order

enjoyment

to

inspire all birds with

XXII.

THE

STORY

OF

THE

HOLY

SWANS.

185

confidence, he ordered them security, granted It ran in these terms :

*

to

proclamation, by which he be repeated day after day.

7.

The
to

king

is glad

the

groups

grants safety to them.' One having drawn autumn time, when the away dispensed dark curtain of clouds, its beautiful gifts, enlarging the horizon clear and pure, the lakes were lovely to behold, with their limpid water and with the lotuses disclosed. It full brilliancy of their clusters of was the Moon, with increased power the season when
waters,

of lotuses the birds, and

give this lake, inclusive of its and waterlilies covering

to

ness the highest pitch of loveliEarth, adorned and youthfulness, when with the harvest-bliss of manifold crops, offers a fair aspect, and begin to show the swans the younger when among Now, belonged a themselves. couple of swans, who flew up from to that very tribe of the Bodhisattva,
of rays,
as

it were,

reaches

Lake

Manasa,

and

passing

overspread with autumn's And realm of that king. beauty caused the wonderful

different regions to the mildness, at last came that lake and there they saw
over

by

its flowers
as

for its

unclosed, gave heard the echoes of the confused sounds aspect. of crowds of birds and the humming of the bees who They its flowers. busily roaming were over smelt the scent of the dust of its lotuses and waterlilies scattered about by the gentle, cool, and soft breezes, They which
seemed wreaths of its
to

lotuses, when expanded, and its waterlilies,when

made

it glow

with flames, it a laughing

have

waves.

swans the surthose two passing lake; loveliness and splendour of that other and this thought entered their mind : Oh ! our whole here ! come tribe must 1 8. Generally people, obtaining some pleasure within in the firstplace remember the reach of everybody, will their friends, owing to the suggestion of their love. That couple remained there, diverting themselves as At the they best liked, till the next rainy season.
'
'

Manasa,

the task of gliding Though accustomed by were touched

over

to

the Lake

86

GATAKAMALA.

commencement

of that period, when masses of clouds like hosts of the Daityas advance causing darkness, ning yet not too thick and interrupted by flashes of light; when the gay glittering like brandished weapons
troops of peacocks their dances and display perform feather-tails, while the beauty of their wide-opened

if they their loud and continual cries, as exulted at the triumph of the clouds, and also the loquacious ; when become brisk smaller birds have blow, fragrant with the flower-dust of forest winds trees: the sal, the kadamba, the ar^una, and the ketaka, a and produce welcome coolness, as if they flocks of young were the breath of the forest ; when in the sky, contrast cranes, themselves showing with the clouds, so as to resemble the dark background of uttering

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 And paying of swans returned to their Lake Manasa. their respects to their lord, they told him, first of the account regions they had visited, then gave him an they of the surpassing advantages of that lake (whence had just Mount 'Your Majesty, south of
their
rows
"

they said, there lives at Benares a king of Brahmadatta, has delivered to the men, named who birds a large lake of marvellous beauty, possessing delights of indescribable loveliness. All birds may

Himavat,'

returned).
'

enjoyit at
every

their free will and wish, and safety is warranted by a royal decree which is made known to them day by proclamation. The birds divert themselves

there as unrestrained and fearless as if they When over, the rains are stayed in their homes. Your Majestyought to go there.' On hearing this,the

whole
to
see

tribe of swans that lake.

with an Sumukha, his commander-in-chief, said : 'What do you his head, Sumukha, think about this ? after bowing I deem Majesty to go it unfit for Your : answered Why ? Those delights of charming loveliness there.
'

eyes

affected with a strong desire Bodhisattva, then, fixing his The inquisitive expression upon the face of
were

'

XXII.

THE

STORY

OF

THE

HOLY

SWANS.

187

after all, but a kind of allurement, and here we Generally speaking, the hearts in want are of nothing. false, their tender compassion is deceitful, are of men and under the guise of delusive sweet words and kind
are,

nature. wicked to consider this. birds are to wont 19. 'Quadrupeds and express feelings by the import of their cries. But their true men are the only animals skilled in producing sound intentions. the contrary of their meaning language, is sweet, 20. 'Their of course, wellintentioned, and wholesome. Merchants also make in the hope of obtaining gain. expenses Therefore, Your Majesty, is unfit at any time it 21. because to put confidence as (in of something

attentions Will Your

they conceal a Highness deign

cruel

and

'

trifling (astheir dangerous and wrong,

'

them) A words).
cannot

line of conduct which is be but unsuccessful, even

if followed in pursuit of some object. Should, however, to the excursion that lake be indispensable, it is not suitable for us to stay there for long time, or to make a minds to resolve to up our have only to go and, take up our residence there ; we its magnificent beauties, return after shortly. Such
advice.' the tribe of swans, curiosity to whose increasing, did not cease ever the Benares lake was the Bodhisattva request again and again to set is my Now, as

enjoying

see

to out

for that place, once a bright autumn on night, adorned lustre of the moon, the asterisms, and with the pure he complied with their wishes. And, accomthe stars, panied by Sumukha of swans, crowd and a numerous in that direction, resembling the Moon-god autumn clouds. with his attendant band of (white) As soon 22. as they beheld the charming splendour he
set

out

lake, surprise mingled overwhelmed with gladness it, they When they entered their minds. by their gay shapes and less brilliancy to it no added the lovely groups they formed, taking possession of it. to the manifold varieties of its sites, by 23. Owing delighted, they were which it surpassed Lake Manasa,
of that

88

GATAKAMALA.

and

in time their attachment to the from their hearts. effaced Manasa They heard

new

place of abode

the proclamation of safety, perceived the freedom of movement of the birds residing there, by the display of the beauty of gladdened and were degree delight rose to the highest the lake. Their its waters, over they wandered when enjoyingthe an excursion in a park. who makes pleasure of one the guardians of that lake reported the arrival Your Majesty, two to the king, saying : of those swans bear the very same shape and who excellent swans, distinguished by the very same are qualities as those famous ones are said to possess, have arrived at Your

Now

'

Their its beauty. enhance beautiful wings shine like gold, their beaks and feet have lustre which even a that of gold, their size surpasses have well-shaped bodies. exceeds the average, and they have hundred A retinue of many thousands of swans Having been come thus informed, the with them.5 his fowlers one king selected among rewas nowned who for his skill in the art of recognised and

Majesty'slake,

as

if

to

bird-catching, and

him the honourable to committed The fowler promised to do charge of catching them. having so, the places which carefully watched and in the habit of frequenting and were swans those two haunting, laid down on different spots strong snares well Now, concealed. far and wide over
were wandering while the swans the lake, with minds cheerful and

and rejoiced
the grant in a snare.

suspecting any mischief, trusting foot entangled of safety, their lord got one

without

Aroused by 24. Trustfulness, indeed, is pernicious. the subtle contrivances of those who inspire confidence, it firstobliterates the suspicion of danger, then displays carelessness and want of policy. Then lest a similar misfortune Bodhisattva, the should befall also anybody else of his tribe, announced Upon by a special cry the dangerousness of the lake. at the capture of their lord, which, the swans, alarmed flew up to the sky, uttering confused and dissonant

XXII.

THE

STORY

OF

THE

HOLY

SWANS.

189

cries of fear, without regarding whose chief warrior has been the commander-in-chief, side of the lord of swans. heart bound 25. A imminent the sorrow inflicts on To
26.

each other, like soldiers killed. Yet Sumukha,

not

did
by

withdraw

from

the
mind is

affection does not than death to such a peril. Worse which the miserable distress of a it.
:

one

friend

him
'

the Bodhisattva said Go, Sumukha, go ; it is thou

'

not

couldst opportunity in this state ? who am Sumukha spoke :

*

What

wise to linger here. have me of helping

I incur, if I stay here, nor final death can shall I, if I go, be freed from old age and death. I always attended How, on thee in thy prosperity. master, should I be capable of leaving thee in thy calamity ? If I were leave thee, prince of birds, on to 28.

27.

No

life, of such a trifleas the thread of my own where could I find a shield against the rain-shower of blame ? It is not right, my liege, that I should leave 29. fate may be thine, thee in thy distress. Whatever I am pleased with it, O lord of birds/
account
'

The
30.
'

Bodhisattva

spoke

insnared be the fate of an other may How bird than can that prospect the kitchen ? please thee who art in the free possession of thy mind and thy limbs ? Or what profit dost thou see for me or thyself 31. 32. kindred in the death of both or the whole of our thou explain to be in of us ? And what profit mayst an occurrence, that profit when giving up thy life on level and is as little to be seen as unlevel in the

What

'

dark ? Sumukha
'

'

excellent of birds, dost thou not ness perceive the profit in following the path of Righteousin the ? Honouring the Law of Righteousness
33, 34.

spoke : How, most

1 90

GATAKAMALA.

the highest profit. For this produces I, knowing reason the precepts of Righteousness and by attachment the profit arising therefrom, also moved liege, do not cling to life.' to thee, my right
manner1

spoke : 35, 36. 'Verily, this is the law for the virtuous, that his friend friend, minding his duty, shall not abandon

The

Bodhisattva

in distress, even at thou the cost of his life. Now, didst didst observe the Law Righteousness, thou of Grant me me thy devoted then, affection. show Fly away, I give thee I pray thee, this last request. leave. the affair having taken this turn, it 37. 'Moreover,
is thy
to
our
one, task, wise-minded friends by the loss of

to
me.'

fill up the gap

caused

conversing, vying with Nishada2 affection, lo, the each other appeared, rushing upon them like the God of Death. As soon as aware they became of his approach, the two excellent birds became silent. Now, the Nishada had flown away, was seeing that the tribe of swans
has been one certainly, some of them caught ; and going round the different places, where his snares, discovered he had laid down those two He foremost swans. was surprised at their beauty, persuaded
'

38. While

they were in mutual

thus

'

and
snares

thinking

both

placed was perceived that one caught and the other, loose him company, keeping his astonishment and free, was increased, and drawing he spoke to Sumukha, near to him :
'

of them to be insnared, shook But when in their neighbourhood.

the he

39. 40.

loses his he cannot

But

This bird, being caught freedom of movement.

mount

thou

who

strong snare, For this reason I approach. to the sky, although fastened, who free and not art art

in

Instead of upa^ita^ in the Sanskrit text, the Pali redaction has doubt is the true reading. I have translated no apa^ito, which tvaya dharma/^. accordingly, comparing also stanza 36 tadar^itas 2 The fowler belonged to that low class of people.

XXII.

THE

STORY

OF

THE

HOLY

SWANS.

strong and hast thy winged carriage dost thou not hastily fly up to why arrival ?
'

at

thy

disposal,
at

the

sky

my

him this, Sumukha addressed with language human in a voice which distinctly articulated syllables and words, and by its sonorousness manifested firmness of mind of the speaker, being the employed his (virtuous) to show nature. How is it, thou askest me, 41,42. that I, being Why, the cause thereof is able to go, do not go. this. This bird here suffers the misfortune of being insnared. hast power Thou him, whose foot is over hearing
'

On

but he has power over entangled in this strong snare, by still stronger fetters, his virtues, by which he me has fastened my heart.' this the Nishada, affected with high admiration 1, once more and almost in ecstasy asked Sumukha. Being afraid of me, left him the other swans 43.
'

Upon

But thou and flew up to the sky. ' Say, what is this bird to thee ? Sumukha spoke :
*

dost

not

leave him.

44.
no

My

king

he

is, my

friend he

is, whom

I love

less than life, my benefactor he is, and he is in desert him, I may distress. On never this account in order to save life.' not even my own And
and

observing

admiration
'

tenderness the feelings of growing he in the Nishada, which appeared

continued : lead to Oh ! If this our 45. might conversation to friend ! If thou wert happy a obtain end, my by setting us free now!' the glory of a virtuous action Nishada The spoke : I do not wish thee harm, and it is not thee 46. I have Why join thy then, go free and caught. ! relations who will be glad at the sight of thee
'
'

Sumukha
*

47. 48.
must

spoke If thou

dost

not

grant my
1

request.
on

wish my If thou art

body

sorrow,

then thou with

one,

content

Literally:

whose

the hairs stood up.

192

GATAKAMALA.

well, leave him and take me. and equal size and compass, So, taking me I tell thee. as wilt not lose thy profit.
'

Our
our
a

bodies
age

have

an

ransom

is the same, for him, thou

sir,do consider it well. O that thou be greedy to possess me ! Thou tie me mayst mayst first, and afterwards release the king of birds. Thus doing, thou wouldst amount of gain, enjoythe same have granted my request, thou wouldst thou wouldst
49, 50.

Why,

also cause gladness to the tribe of swans their friendship, too. then, gladden the host of swans 51.' Now

and

obtain

by setting him see their lord at liberty, that they may again in his resplendent beauty in the clear sky, resembling the Moon released from the Lord of Daityas (Rahu).' Nishada, though to a cruel trade accustomed by by practice, was touched much and hard-hearted these words of the bird uttered in a firm yet soft tone For they magnified by their import. and imposing The

to the attachment life, own and were

of gratitude. he folded his hands, and liftingthem up said : Well said, well said, noble being.
'

one's minding a strong manifestation of the virtue Overpowered by admiration and respect, one's

master

without

to

Sumukha,

deities, such men or with among pass for a miracle, as is practised self-denial would by thee claiming it thy duty to give up thy life for I will pay thee my homage, the sake of thy master.

'

52, 53.

If

met

indeed, may Who, therefore, and set free thy king. be capable of doing evil to him who is dearer to thee than life? With these words the Nishada, without caring for the mandate of his king, listening to the voice of his to the king of swans, compassion, paid honour and
'

released

him

from

the

snare.

And

Sumukha,
rescue

the

at commander-in-chief, greatly rejoiced the his king, fixed a glad and kind look on the

of Nishada

and

spoke : 54. As thou of the king of

*

hast
swans,

me rejoiced

now

by

the release
to

thou

source

of gladness

XXIT.

THE

STORY

OF

THE

HOLY

SWANS.

193

thou in the thy friends, mayst kinsmen with thy friends and of years ! that thy labour 55. 'Then,

same

way

be

for many
may
not

rejoiced
be
fruitless,

thousands

and also this king of swans, and well, take me us on thy shoulder-pole, free and unbound, carrying show us to thy king in his zenana. Beholding the king of swans 56. with his minister, doubt, will show thee his gladness by this ruler, no
'

gift of riches larger than that thou didst dream of, to thee of great source a rejoicing/ The Nishada to his request, thinking, the acceded king must see at this marvellous couple all events his pole on (inbaskets) and placing them of swans,
a

to those excellent swans showed unhurt and unbound, the king. Deign to see,' quoth he, the wonderful present 57. king of is that famous Here lord. I offer you, my !' swans, together with his commander-in-chief
4

who of swans, by the glittering splendour of their lovely figures king filled with resembled two solid pieces of gold, the to the amazement exulting with gladness said and Nishada: didst thou obtain possession of those two though who remain in thy hands, unhurt and unbound, foot ? Tell from thee who on art able to fly away it me at length.' bowing to the Being thus addressed, the Nishada king, answered : O so cruel snares, I had laid down many 59-62. recreacauses of pain, in pools and ponds, the places of tion Then this foremost of swans, of the birds. to his trustfulness, got unsuspectingly, owing moving The in a hidden snare. his foot entangled other, keeping him company, and entreated though free, was for the lifeof his king, him in redemption to take me voice articulate and sweet-sounding uttering in a human His ardent request derived its power from language. life. his readiness to sacrifice his own
58.

On

beholding

those

two

foremost

'How

'

194 63.

GATAKAMALA.

'So

his strong
converted
'

great deeds
to

the effect of his soft words and in behalf of his master, that I was tenderness, and dismissed his lord together
was

cruel temper. with my own king After which, 64. at rejoiced the release of the thanks and blessings to of birds, he returned many to you, to go up in this manner me, and instructed me labour, so he said, should not have been that my burden by lack of reward. 65. And so it is out of gratitude for the deliverance righteous of his king and in my behalf, that this most be, who being, whosoever he may under the outward moment tenderness of a bird roused in one appearance has arrived in the heart of a person like me, of mind
a
'

of his
zenana.'

own

accord
was

together

with

his

master

at

your

filled by these words with great joy He and amazement. assigned to the king of swans a golden throne with a footstool, a seat well becoming king ; for it had brilliant feet glittering with the a
and provided with he offered a Sumukha fit for a chief minister to sit upon. Then the Bodhinow the proper time sattva, considering that it was to make a complimentary address, spoke to the king in a voice as soft as the sound of anklets. Thy body, adorned 66. with lustre and loveliness, is in good health, I hope, O health-deserving prince. I hope, is also that other body of thine which And so,
on

The

king

lustre of various and lovely cover,

its back.

was jewels,

spread

with
a

To

costly soft cushion bamboo seat

most

'

is made emit,
so

up
to

Does it frequently of thy righteousness. speak, its breath of pious discourses and hast dedicated
of

gifts ? 67.
to

Thou
task

thyself, hast

the

both reward or thy illustrious glory and the people's affection,together with their welfare, always increase ? Hast 68. thou not the assistance of affectionate to fraud and and honest ministers, averse skilled in
*

thy subjects, protecting in due time, so as to make punishment

thou not ? distributing

XXII.

THE

STORY

OF

THE

HOLY

SWANS.

95

the management interest of thy

to consider the of affairs, with whom ? Thy mind is not indifferent subjects I hope ? to this important matter, 69. 'When the kings, thy vassals, after incurring of their splendour by thy policy and vigour, abatement entreat thee to show them mercy, thou wilt generously follow the impulse of pity, I hope, without, however, is nothing but the indulging in trustfulness, which

sleep of carelessness ? thy actions, tending to secure the un70. 'Are obstructe dharma, kama, not artha, and pursuit of by the virtuous, O hero among men, applauded and in the world, so to say, by the effect of thy widespread have but sighs to hurt ? And renown thy enemies them, I hope ?' In reply to these questions the king, manifesting by his gladness the placidity of his senses1, spoke
to

him
'

welfare is assured in every respect, have O swan, the long wished-for obtained happiness of meeting with your holy persons. having thee in the 72. 73. This man, captured did not hurt thee, I hope, in the exuberance snare, So it happens, of his joy with his pain-inflictingstick ? in fact, when there arises calamity to birds, that the impels mind of those knaves, soiled by exulting joy,
71. Now
my for I
'

them The

sinful actions.' Bodhisattva spoke : I did not suffer, great king, while in that 74-77. behave did this man distressing condition, nor most he perceived When at all like an towards me enemy. love Sumukha staying there, though uncaught, out of if he, too, had been caught, he addressed for me, as by curiosity and him with great kindness, prompted been propitiated having Afterwards, astonishment.
'

to

is indicative of his having subdued his placidity of his senses of his royal evil passions, so that he could give a satisfactoryaccount In the Pali redactions of our story, each question is occupations. followed by its answer, immediately which is affirmative, of course, to the question. and the wording of which exactly corresponds
1

The

IQ6

GATAKAMALA.

from he released me by the gentle words of Sumukha, free, showed the snare, respect and and setting me It is for this reason honour to me. that Sumukha, good, told him to bring us hither. wishing this man's May happiness also to him ! then our arrival cause The king said : for your Having 78, 79. arrival, eagerly longed here to both of you. The I bid welcome sight of
'

'

you

is

feast

gladness. gift upon to both of you, he deserves a high reward/ Then the king honoured the Nishada by a munificent After which, he again addressed gift of great wealth. : the king of swans here to this residence, which is Ye have come 80. Pray, set aside, then, cramping reserve yours, indeed. known in what way with respect to me, and make
*

me extreme and causes I will bestow As to that Nishada, a rich kindness him presently. Having shown

to

my

eyes

and
at

how

I may

serve

your

wants.

For

my

riches

are

your service. 8 1. 'A friend expressing

a

his
a

wants

causes

could friends is a great benefit/ reservedness among Then, being also very curious to converse Sumukha, the king casting his admiring looks on
'

greater satisfaction to obtain from his riches.

in frank speech, than he wealthy man, For this reason, un-

with him,

addressed him thus : Surely, new 82. acquaintances are not bold enough frankly to the newly acquired friend, in whose to speak Still,they will they have not yet got footing. mind by courteous least kind language, adorned use at
terms.

83. 'It is for this reason that I beg to favour me with thy conversation.

also Thy Honour 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 bowing respectfully to the king, spoke : of swans, 84. A conversation with thee who art great Indra's therefore, would not equal, is a kind of festival. Who,
*

XXII.

THE

STORY

OF

THE

HOLY

SWANS.

197
surpassed

feel that this token his wishes ?

But would 85, 86. act of insolence for an
of the
two
'

of

thy

friendly disposition have

to

it not

been

attendant

of men lovely words they were exchanging of friendship ? No, a well-educated person does not act in that way. How, I, knowing follow that way? then, could this, On this account, great prince, I was silent, and if I need thy pardon, I deserve it.' In reply to these words by the king, expressing his countenance his gladness and admiration, eulogised Sumukha.

monarchs,

unbecoming in the conversajoin tion birds, while and of

an

87. 'Justly the world takes delight in hearing the fame of thy virtues. Justly the king of swans made his friend. Such thee modesty and accomplished demeanour but those who have is displayed by none their inner self. subdued
88.
*

Therefore

relations, now broken off.

I sincerely trust between commenced

that these friendly be us, will never

persons, indeed,

The

meeting

of

pious

produces friendship/ Then that the king the Bodhisattva, understanding was eagerly desirous of their friendship and inclined him in terms his affection, addressed to them show of praise : 89. Following
'

the impulse of thy generous nature, thou hast acted towards us as one should act to one's has only been best friend, although our acquaintance
made
90.

justnow.
'

heart, then, would prince, by such honourable hast shown ? us

Whose

not

be

won, as

trious illusthou

treatment

from relations 'Whatever profit thou expectest O lord, or however important thou mayst deem with me, them, it is a matter of fact that thou hast displayed disposition by practising hospitality, thy hospitable O thou lover of virtues ! in a self-subdued prince But this is no wonder 92. bearest thy royal duties for the such as thou, who
91.
*

198

GATAKAMALA.

interest of thy

subjects,
like
a

contemplation, but to follow the inclination of thy excellent nature to become a storehouse of virtues. It is virtues that procure to their possessor the 93. satisfaction of such praise, as I did celebrate of thee. They afford happiness, but in the strongholds of vice
'

intent Muni.

on

penance and profound Thou, in truth, hadst

bliss., What there dwells no conscious being, then, law as to virtue and knowing this to be the constant to the wrong vice, would resort way which diverges
from his good ? by military prowess by the strength nor 94. 'Not of his treasury nor by a successful policy will a prince reach that high rank, which he may obtain even out withif he but follow the right exertion and expense, path which consists in the cultivation of virtues. by such bliss, as are 95. Virtues visited even attends the Lord of the Devas ; the virtuous alone the sources attain humility ; virtues alone are of
'

glory;
'

it is
rests.

on

them

that the magnificence

eignty of sover-

Virtues alone, possessing greater loveliness than are moonshine, able to appease enemies, be their mind ferocious by indulgence in jealous never so anger and
96.

by a long so deep-rooted pride, be their selfishness never continuance of hatred. For this reason, O sovereign, whose rule earth 97. obeys with its proud kings who bow to thy lustre, foster an the love of virtues in thy people, setting them
'

example and the

*

98.
a

by the undiminished rest of thy virtues. The good of his

splendour

of thy modesty

king, and the way leading to '. both (inthis And this end world and in the next) will be attained, if the king loves righteousness ; for 2. people like to follow the conduct of their ruler
Or
2

subjects

is the first care of it tends to his bliss

perhaps

tends

to

the

happiness

of both

himself).
Cp. Story XIII, stanzas
38, 39.

(his a subjectsnd

XXII.

THE

STORY

OF

THE

HOLY

SWANS.

199

thou, then, rule thy land with righteousness, Lord of the Celestials have thee in the and may his guard ! But though thy presence purifies those I leave thee now. The on rest must thee, yet who draws sorrow me to them, so to of my fellow-swans
99.

'

Mayst

speak.' The

and all those present approved of the by the Bodhisattva. Then he dismissed words spoken in the most both excellent swans honourable and kind

king

terms.

The

Bodhisattva by
as
a

which, adorned dark-blue as

by

mounted the serene

upward beauty of

to

the

sky,
was

autumn,

spotless sword-blade,

and

followed

by his as commander-in-chief, And those, reflected image, joinedhis tribe of swans. by filled with the the very sight of him, were

Sumukha,

his

utmost
100.

lover
back
him
on

as

to

gladness. And a time that swan, passionate after some for his neighbour, came he was of compassion discoursed to the king with his swans, and And the king with the Law of Righteousness. head
in
return

respectfully bowed

honoured

him.

tress, in disIn this way, then, the virtuous, even when be imitated in such manner behave as cannot less are by the impious ; how much the latter able to favoured follow up the conduct of the virtuous, when by fortune ! [Thisstory is also to be adduced, when
praising language when pious

language:

'In

this
'

manner

who dangerous

to the good of both V conduces In this manner treating of pious friends : possess a pious friend will be successful

pious Likewise,

even

they in

exemplify the fact Ananda having been a companion (to of the presbyter So this presbyter the Lord) stillin previous births : Bodhisattva, cherished sharing the vicissitudes of the the Lord)for a long, long affection and veneration (for
circumstances.'

Also

to

'

time.']
1

Viz. the speaker and the listener.

2OO

GATAKAMALA.

is thrice told in This much-renowned tale of the two fabulous swans the collection of Pali Gatakas, edited by Fausboll : No. 502 Ha/rasaMahahawsa^at. No. 534 No. 533 ^Tullahawsa^at., and .^atakam, These two Of them No. 502 is almost an abridgement of No. 534. is contained in show another redaction of the tale than that which Our author used some No. 533. closely related to the recension

redaction of No. 533 ; Pali gathas.

some

of his

stanzas

are

almost

identical with the

translation of the Kathasaritsagara (II,. 506) I learn that Ra^-endralala Mitra found the story of the p MSS. in the Bodhisattva Avadana, one of the Hodgson golden swans It is probable that the work quoted is the Bodhisattvavadanakalpalata, which is being edited by Sara/" A^andra Das, in the Bibliotheca Indica.

From

note

in

Tawney's

the story in question has not yet been published and the listof in the preface of that work is here of no help, I could not contents find out in which pallava it is told. Moreover Kathasaritsagara 3, 26-35 compare and 114, 17 foil. has its counterpart in the The self-denial of the commander-in-chief But
as

behaviour

of the Hitopadeja. the

sarasa

bird in the main

story of the third book

of

XXIII.

THE

STORY

OF

MAHABODHI.

(Cp.the
The

Pali G'ataka, No. 528, Fausb. V,

227-246.)

compassion of the virtuous for those who once by diminish even were their benefactors, does not done to them. Such is their gratitude, and to injuries have they imbibed the virtue of forbearance. this extent This will be taught as follows. In the time when Bodhisattva, he a the Lord was
was a

When

wandering ascetic, it is said, named stilla householder, he had made

Mahabodhi
a

*.

thorough

study of such branches in the world, and being esteemed Afterwards, had also acquainted himself with them. having he was the world, as renounced exerting himself for the benefit of the world, he directed his more mind earnestly to the study of the law-books,
and
to

regular and of learning as are curious of fine arts,

Thanks in that science. obtained the mastership his possession of a store of merit, the loftiness of his
1

This

name

means

'

(possessing) great

wisdom/

XXIII.

THE

STORY

OF

MAHABODHI.

2OI

his knowledge wisdom, of the world, and his superior it happened skill in the art of conversing with men, he went, his company that to whatever was country for, and his person sought cherished by the learned as well as by such princes as patronized the learned, by Brahmans

living in the world

acquire

as

well

as

by other

by their appearing on the ground of meritorious actions1, but it is by the gracefulness of their practice, that they will gain the distinguished affection of men and partake of the most from the side of one's even worship enemies, obliged to do so by regard for their own reputation. Now One, wandering Great-minded that about with splendour
in villages, towns, good to men, markets, countries, kingdoms, royal residences, reached having heard of the splendour a king the realm of who, his many at the report of his of virtues, was

ascetics. Virtues 1.

the

objectof

doing

rejoiced

arrival. had a dwelling-place his

own

of it long before, he built for him in a lovely spot in him At his arrival, he made pleasure-gardens.
Having been

informed

enter

his kingdom
to

in the him

most

honourable

manner,

going

meet

lover of virtues, the arrival of a virtuous his wealth-abounding to guest, coming confidingly *. home, is a kind of feast And for his part favoured him with the Bodhisattva delightful to daily discourses on religious subjects, both the ears and the heart, by which he gradually
a

of esteem. teaching, To 2.

as

him other tokens showing him and listened to his He attended on his spiritual teacher. a pupil observes

and

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 com-

Our

author

never

forgets to

possession of much p. 136. 2 Cp. Story VI,

puwya,
stanza

point out cp. Story XIV,

ihe

importance

p. 133, and

of the Story XV,

30.

2O2

GATAKAMALA.

How passion -for their neighbour. should him who, like a pure vessel, is eager teach their instruction and to manifest his love ?

they
to

not

accept

But the ministers of that king, though receiving the his counsellors, honour due to their learning, and though also treated with respect, could not bear the constantly increasing honour paid to the magnificence of had tainted their the Bodhisattva's virtues. Jealousy
minds. 4. The shows his of a man who glory and renown by the superiority of his ability to fascinate mankind virtues, suffices to kindle the fire of envious feeling in those who honoured are account of their only on

professional skill. him in open contest They were unable to vanquish in disputes on topics of the law-books, and at the to see same the king's constant time were sorry Then, in to the Law attachment of Righteousness. his disaffection towards the Bodhisattva, order to rouse
'Your Majesty,' they proceeded almost in this manner. his confidence in so would they say, should not put It is evident that he Bodhi. that wandering monk be a kind of spy of some must rival king, who having
*

learnt Your

of virtues and inclination Righteousness, towards avails himself of this clever fellow with his soft, smooth, and deceitful tongue, to of entice you into baleful habits and to be informed

love Majesty's

your

as this devotee of Righteousness, he pretends to be, instructing Your Majestyexclusively to practise compassionateness able and to foster the miserfeeling of shame, induces you to take upon yourself incompatible with such vows of a religious life as are

actions.

For

your

to motion royal and military duties, prejudicial the proha) and pleasures of material interests (art to (kama),and subject the dangers attending a bad policy. Indeed, it is out of pure charity that, in the way of exhorting you, he suggests the line of conduct you should follow ; nevertheless, he likes to converse with the messengers of other kings, and is far from

being

stranger

to

the

contents

of the

manuals

of

XXIII.

THE

STORY

OF

MAHABODHI.

2O3

of the duties of kings. fillsour hearts with apprehension/ Such language spoken with the intention of being often repeated causing estrangement, and by many who feigned to have in view the good of the

political wisdom which Accordingly this matter

treat

His attachment for the Bodhisattva and veneration shrunk under the influence of his distrust, and his disposition towards him became changed.
not
a succession 5. Whether of loud-roaring tremendous or thunderbolts of those other thunderbolts, whose is calumny, pierce the ears does there name of men, by them, can exist anybody remain unshaken who trustful and firm in the confidence of his own power ? Now, as the absence of trust lessened the king's affection and veneration for the Great Being, the king before, careful to pay him due honour. no was as more,

king, could

fail to have

its effect.

his pure-heartedness, distracted by many did not mind it ; occupations,' he perceived the he thought. Still, so when lack of attention from the side of the coolness and that he had incurred the king's courtiers, he understood displeasure, and taking his triple staff, his waterpot
the

But

Bodhisattva,
'

owing kings are

to

ascetic, made other utensils of a wandering The king, hearing his preparations for his departure. by a remnant of resolution, as he was partly moved his old affection, partly would an act of not neglect him, and in order to went up to politeness and civility, desire to retain him, show his trouble and pretended and

the

said
6.

:
'

For
us

what

reason
a

are

you

determined

to

go away,

to Have you perhaps sudden ? our lack of attention on part, complain If this is the case, ? you which has roused your fears been have it must an reason, us suspect without

leaving

all of of some

omission/ The Bodhisattva replied : Not has a good reason. departure that 7. My irritated ill-treatment has as so trifling a matter be a vessel of but because me, you have ceased to
'

2O4

GATAKAMALA.

in consequence viour, righteousness of your deceitful behafor this reason I set out from hence/ At came the king's favourite dog this moment
running barked
to at

this dog,
witness 8, 9.
to
'

in the Bodhisattva him with wide-opened he said again : Why,

'

hostile

manner

and
at

mouth. let this animal

Pointing

bear

Your Majesty. the case, Formerly to fondle this dog was accustomed But now imitating your example. me ; then he was he betrays your feelings by his barks, for he does not know how to feign. Surely, he must have heard from
you
as my account, will happen when sooth, forformer affection has been destroyed ; and now, he is acting up to them, that he may please for such is the behaviour eat you ; of servants who

harsh

words

on

the bread of their lord.' This reproof filled the king with shame, and made him cast down his eyes. The acuteness of of mind his heart. him and moved the Bodhisattva touched
He

thought
:
'

protestations

proper love, and bowing of

were

it

was

not

to

continue

his false
to

reverentially

him,

spoke
10.

indeed the of tion subject such conversaAudacious as you said. people used that language in my council, and I, absorbed in business, overlooked You must forgive me, then, and stay here. the matter. Pray, do not go/
said : Surely, it is not on account nor to go, Your Majesty, of ill-treatment that I want I driven out by resentment. But considering, it is am

You

The

Bodhisattva

'

for Majesty, proper time to stay here, Your I go. Do but take this in view. this reason TI. or from 'If,either by attachment apathy, I should
now

no

not

go of my the honourable beauty, having

own

as accord now, hospitality shown an

I needs
to
me

must,

has

after lost its

ordinary one, verily, would it not hereafter come be to the point that I should seized by the neck and turned out ? I about Not with a heart sore 12. with hatred am
'

become

to

leave you, but considering

this the proper

course

to

XXIII.

THE

STORY

OF

MAHABODIU.

205

Former benefits are not effaced from the follow now. heart of the pious by the stroke of one affront. is not fitto be had for But an ill-disposed man 13. him more a patron, no than a dried-up pond will serve If profit may be gained from of water. who is in want to acquire care the side of such a one, it requires much
'

the result will be meagre and not unmixed. He, however, desires ease 14. who and dislikes has trouble, must attend only on such a patron who his mind and by his placidity resembles composed

it,and

'

in autumn. great lake of pure water known line of conduct approved of men. is averse to 15. 'Further, he who
a

So is the wellone

intent

on

his attachment ; likewise he who, attending on dislikes him, afflicts himself; thirdly, who somebody former benefits he who is slow in remembering such doubts bear only the shape of a man and raise persons to their real nature. as course Friendship is destroyed both by lack of inter1 6. showing
"

'

and
requests.

profusion Therefore,

of our I now

has a strong Reverence to be determination to go, thinking your departure indispensable, pray, deign to favour us by coming back here again, will you ? Friendship ought to be kept intercourse, did you safe also from the fault of lack of The Bodhisattva replied: Your Majesty, not say so ? to is something in subject many sojourning the world hindrances, for a great many adversaries in the shape Thus considering, calamities attend it. of various I shall come I cannot the positive promise, that make I can only express my wish to see you another again. indispensable reason be some there may time, when in this way appeased Having for coming.' the king, he honourable manner, in the most who dismissed him his realm, and feeling his mind troubled set off from by intercourse with people living in the world, took forest-place. Staying in some there, up his abode
'
' '

affection from take my leave.' king said : If Your The

of attentions, also by frequent desiring to protect this remnant the dangers of my residing here,

2O6

GATAKAMALA.

he directed his mind to the exercise of meditation and before long came to the possession four ecstatic of the five kinds of transcendent trances (dhyana) and the knowledge (abhi^^a).
the while he was enjoying exquisite happiness of tranquillity,the remembrance of the king, accompanied by a feeling of compassion, to his appeared And, as he was mind. concerned about the present

Now,

of that prince, he directed his thoughts towards him, and saw1 that his ministers were each enticing him to doctrine which he the tenets the (false) of One to them professed. among endeavoured win him for the doctrine according to which there should be no causality, taking for examples such instances, to demonstrate where it is difficult causality. he, 'is the cause 17. 'What,' said of the shape, the the softness and so on of the colour, the arrangement, stalks, the petals, the filaments and the pericarps of diversifies the feathers of the birds the lotuses ? Who in this world ? In justthe same manner this whole
state

universe inherent

is the product
to
a

properties, Another, who held

1

of the work be sure.'

Supreme Being
tenets

of essential and

for (tsvara)
of his lore.

the

the expounded It is not probable that this universe should exist is some There being who without a cause. rules it, It is He Eternal and One. in consequence who of
8.
'

firstcause,

him

the fixation of His mind on His transcendental volition, creates the world and again dissolves it.' Another, by this him on the contrary, deceived doctrine : This universe is the result of former actions, ; of fortune, good and ill personal which are the cause energy has no effect at all to modify it. How, indeed, may being create one at 19. the same time the manifold and boundless variety of the different substances and properties ? No, this universe is the product of former actions. For even he who
'

Viz.

as

the effect of his divine eye

one (divya/# ^akshu^),

of the

five

abhi^as.

XXIII.

THE

STORY

OF

MAHABODHI.

2OJ
comes

is skilled in striving mishap.' Another again

for

his

happiness
to

into

be solely attached to the enjoyment of sensual pleasures, by means of such is heard from the adherents of the doctrine as reasoning
of annihilation. Pieces of wood, differing in colour, properties, 20. be said to exist as the result of and shape, cannot perished they do actions, and yet they exist, and once Something not grow similar is to be said of up again.
'

enticed him

this world.

the main object Another, pretending

duties, recommended in the science of the

For this reason of life/

to
to

one

must

consider

pleasures

royal him such practices as are taught Kshatriyas, and which, following

instruct him

in his

are the winding paths of political wisdom (niti), soiled by cruelty and contrary to righteousness (clharma). as 21. 'You must of shady avail yourself of men, cordingly Acfit to. to trees, considering resort them

objects

endeavour them
want

to

be appointed to their task in the manner of victims destined for the sacrifice.' So those ministers desired to lead the king astray, false doctrines. each on the path of his own The Bodhisattva, that the king, then, perceiving
are

gratitude, only as They their use.

extend your glory by showing long, until your policy ceases to

to

owing

to

his intercourse

readiness he whom

people and his with wicked by others to allow himself to be guided trusted, was about to fall into the precipice
was

of false doctrines,

and compassion him. means on some of rescuing pondered in consequence The 22. of their constant pious, done practice of virtues, retain in their mind the good to them, whereas the evil they experienced drops from from a lotus-petal. their mind, like water affected with

Having taken his resolution as to the proper thing hermitage, in the case, he created in his own to be done by dint of magic, a large monkey, whose skin he stripped Wearing the rest of his body disappear. off,making himself at that skin, created by himself, he presented

2O8

GATAKAMALA.

entrance-gate of the king's palace. After being admitted to the ushered in by the doorkeepers, he was He passed royal presence. successively the guards were the different courts posted outside, and who

the

filled with officers, Brahmans, mesmilitary men, sengers, townsmen, the entered and notable and doors of which were kept outside audience-hall, the by doorkeepers with swords and staves ; the king was his throne surrounded by his assembly sitting on of learned dressed men, and wise and magnificently
The him, to meet went monarch orderly arranged. him every honour and respect due to and showed a guest. After the usual exchange of compliments and kind reception, when had taken the the Bodhisattva seat offered to him, the king, who was curious about him how he got it, saying : that monkey-skin, asked Who bestowed on the Reverend, this monkey-skin
'

procuring by that deed a great favour to himself ?' The Bodhisattva answered : I got to it by myself, Your I Majesty, did not receive it from anybody else. While sitting or sleeping on the hard ground strewed
*

only with thin duties cannot

a
"

straw,

the body

suffers,and

be

within is the right instrument I want to if I had but the skin of this perform -my religion, ! sitting or sleeping on it,I shall be able to monkey the rules of my religion, without caring accomplish for royal couches spread with the most even precious In consequence of this reflection, after clothes." I took his skin.' On hearing the animal subduing

large monkey Oh ! here myself:

ease. at performed in the hermitage and thought

the religious Now, I saw

so

polite and wellbut to the Bodhisattva, educated replied nothing feeling something down his eyes. like shame, cast His ministers, however, who before that already bore Being, seized this opportunity to the Great a grudge of declaring their opinion, and looking with beaming faces at the king and pointing at the Bodhisattva, is devoted to exclaimed : How entirely the Reverend the love of his religion which is his only delight !
*

that

account,

the

king

who

was

XXIII.

THE

STORY

OF

MAHABODHI.

2OQ

What

ability to put into for the realisation of his aims ! effect the best means It is a wonder by that being alone and emaciated large a monkey, so penance, he was able to subdue had justentered his hermitage ! At all events, who be In his penance to successful1!' reply may losing his placidity them, the Bodhisattva, without honours, blaming Your me, should of mind, said :
a

constancy

is his !

What

'

This the fair tenets of your doctrines. is not the way by which to make the glory of learning Your honours must consider this. shine. despises his adversaries with such 23. 'He who his own doctrine, such destructive to as are words to speak, wishes so a one, the dishonour of his enemy life.' at the cost of his own
not

disregard

those ministers collectively, thus reproaching more Being, wishing to revile them once the Great denied individually, addressed that minister who : causality in these terms is the product You 24. profess that this universe if this be Now, of essential and inherent properties. fault is mine, ? What do you blame me true, why fore, ? Thereif this ape died in consequence of his nature I have rightly killed him. I committed a If,however, sin by killing him, 25. by an (external) it is evident that his death is produced being This so, must cause. either renounce you here such reasoning your doctrine of non-causality or use does not befit you. as Further, if the arrangement, colour "c. of the 26. lotuses were not the effect of stalks, petals "c. of be found cause, and they not some always would But this is not so, they are produced everywhere? "c. ; where being in water from seeds this condition it is not found. is found, they appear, not where Worship, to to Your This, too, I would propound consider it well.
* '
*

After

'

blessing said to last words are the usual complimentary health, it is similarly said: 'is asking after their ascetics. When ' your penance successful ?
1

The

2 TO

GATAKAMALA.

by means the agency of cause of reasoning with arguments, does not such a one desert ! ? On the other hand, if he is averse his own tenets to the use of argument, say, what will he do with his 27. 'He who

denies

sole

tenet
*

(notsupported

by

in some he who, not perceiving the cause that proclaims for this very reason, particular case, there does not such exist causality at all, will not learns the he one, a power of manifest when it causality in that case, grow angry at it and oppose
28.

And

argument)

with invectives ? if somewhere And the 29. it does you say with assurance, for some is, it is not perceived
'

cause

is latent, why

do
it

not

exist ?

Though
as

instance the white

at
*

other cause, disc is colour of the sun's

for
seen

not

sunset.

Moreover,
'

30.

For

you objects
are

opposed
you
'

sir, the the sake you pursue of happiness desire, and will not follow such things as it is for the same it. And to purpose And notwithstanding

the king. attend on this, you dare deny causality ! And, if nevertheless you 31. that

should persist in your doctrine of non-causality, then it follows that the death be ascribed to any cause. is not to of the monkey ? Why do you blame me One So with clear arguments the High-minded that advocate of the doctrine of nonconfounded himself to the believer addressing causality. Then Being, he said : You, too, never in a Supreme ought doctrine, According to your to blame me, noble sir.
' *

the Lord

Look here. is the cause of everything. does everything, He If the Lord 32. 33. alone is How can the killer of that ape, is He not ? you bear such unfriendliness in your heart as to throw blame on If, however, me on account of the fault of another ?
'

you do not
1

ascribe the murder

of that valiant monkey

to

As

far both

as

to causality.
means
'

by means of reasoning implies adherence using argument Moreover, the word hetu the Bodhisattva employs here
'

cause

'

and

reason.'

XXIII.

THE

STORY

OF

MAHABODIII.

211

Him
you
'

because of His compassionateness, loudly proclaim, the Lord is the

how
cause

is it that of this

Universe

friend, believing, as you do, that everything by the Lord !, hope have you of propitiating the Lord by praise, supplication, and the like ? For the Selfborn Being works those actions of yours himself. 35. If, however, you say, the sacrifice is performed disavow is the by yourself, stillyou cannot that He author of it. He who is self-acting out of the fulness of His power, is the author of a deed, no other. Again, if the Lord is the performer 36. 37. of all
'

? Moreover, is done What 34.

'

sins, however of His have

there are committed, what virtue in view that you should foster you devotion to Him ? On the other hand, if it is not He it them, since He abhors wickedness, commits who is not right to say that everything is created by the
many

Lord.
Further, the sovereignty of the Lord must rest either on the lawful order of things (Dharma) or Lord on something else. If on the former, then the If effected have existed before the Dharma. cannot it should rather be called by some external cause,
'

38, 39.

"bondage;" bear that

"

for if
name,
"

state

of dependency
state

what

may

not

should not be called

if in spite of this reasoning, attached 2 to the doctrine of Devotion and without having well improbability, reflected on its probability or Being and You persist in holding the Supreme 40. Lord for the sole pause of the whole universe, does it, the murder of that then, become you to impute to me decided by the has been which chief of monkeys, Being ? Supreme
'
'
'

sovereignty ? Nevertheless,

implied helped here by the double sense 'all is created by the by the words sarvam meaning ijvarakrz'tam, is done by the Lord/ Lord' as well as 'everything 2 is in Being, Lord (I^vara), itself course The belief in a Supreme of
1

The

Bodhisattva is much

also

belief in the strong effectiveness of devotion

P
2

(bhakti).

2 I 2

GATAKAMALA.

reasoning with a well-connected series of conclusive High-minded One struck dumb, arguments, the to speak, the minister who so was an of the adherent Lord And to cause. turning that (f5vara)-supreme a partisan minister who was of the doctrine of former him in a very skilful manner, actions, he addressed No does it become too, to more saying : you,
'

So

censure

me.

According

to

is the consequence I tell you,

of former

opinion, everything For this reason, actions.

your

41. 'If everything ought to be imputed exclusively has to the power of former actions, then this monkey been rightly killed by me. He has been burnt by the

fault of mine is wild fire of his former actions. What ? to be found here that you should blame me On the other hand, suppose I did a bad action 42. in killing the ape, I must be the cause of his death,
*

Further, if you that state, actions. karma karma, (always) (fresh) produces nobody will final emancipation1 in your system. reach Verily, if something like this should be seen : 43. happiness lives in circumstances by him who
not
*

his former

enjoyed
of

sufferings visiting such instruments of happiness, whose circumstances then we should have the right to infer, it is beyond question, that good and evil fortune depend exclusively former actions. on suffering,
a

productive
one

or

are

But, in fact, this rule as to the appearance of happiness is nowhere sequently, Conseen. sufferings and former actions are not the sole and entire
44.
cause ceases

'

of
to

them. be new

Further, karma.
"

it is possible that there And this lacking, whence

"

for the (indispensable should you get the old karma ? maintenance of the Universe) If, nevertheless, you persist in your doctrine of 45. do you judge me reason the former actions, for what
'

to

have

caused

the death

of that ape ?

'

Final emancipation necessarily implies cessation of actions, for it is the same thing as total extinction.

XXIII.

THE

STORY

OF

MAHABODIII.

2 I

In this manner the irrefutable arguments,

seemed
as

High-minded
put

him

to

expounding silence so that it

One,

if he

had
said

made

him

take

to smilingly an who was adherent of the doctrine of annihilation : How is to blame me, eager your honour extremely if at least you really are a partisan of the doctrine of

silence.
'

Next

he

the vow of that minister

annihilation. If there 46.

'

does

not

exist anything why

like

future

we should avoid evil have we to do with folly of the actions, and what holding good in esteem ? He actions alone would be wise who impulse, as he behaves to according likes best. If this doctrine be true, it is right indeed, that I killed that ape.

existence

after

death,

47, 48.
which following
causes

If, however,

it is fear
one

of

eschew he will, nevertheless, not the path of virtue, escape the criticism of public opinion, because of the his words contradiction between and his deeds : nor such itself on the will he obtain the happiness presenting to the same awe of public road of his destiny, owing himself to be Is, then, such a one, opinion. allowing by a fruitless and delusive doctrine, not the misled
meanest
'

to

public opinion bad actions by

of simpletons?
to
"

when you said : Pieces of wood, differing in colour, properties 49. be said to exist as the result of and shape, cannot perished they do actions, and yet they exist, and once Something not similar is to be said grow up again. have you for what reason of this world," pray, tell me, believing so, after all ? If, notwithstanding this, you persist in your 50. to the doctrine of annihilation, what attachment is it that you should censure reason the murderer of ? a man a monkey or
your
statement,
'

As

'

Being Great of silenced that adherent of a refutation of conspicuous annihilation by means he addressed Then that minister who was elegance. For what so reason/ skilled in the science of princes.

So

the

'

214
'

GATAKAMALA.

if you really consider he said, do you also censure me, the line of conduct as taught in the love of political ? science to be the right one to that doctrine, in truth, deeds 51.' According

good

or

evil

are

to

be
for

performed

for

the

material profit ; his wealth, indeed,

'

having

once

risen, a man his benefit

sake of shall bestow

on

actions

of

righteousness (dharma1). I tell you. On this account 52. 'If for the sake of personal proceedings affectionate
may

interest honest
with respect have you
to

be

neglected
2,

even

to reason relations what I killed for the sake me censure about that ape whom of his skin, putting into effect the policy taught also in your books ? the other hand, if such a deed is to be 533. 'On

blamed

for its cruelty, and by what means consequences,

'

is certain to do you resort

have
to
a

evil lore

this ? which does not acknowledge Now, if such is the manifestation is 54. of what called "policy" in your system, say, of what kind may be the error, Oh ! the want of policy ? called
"
"

injustice audacious who, despising mankind, propound by the way of authoritative law-books ! Nevertheless, if you maintain trine that false doc55. is it not prescribed in the books of your sect in
*
"

plain

well, it is not I who should be blamed on account of the death of that ape, since I followed the path of that policy which is taught in your books/ In this manner, One vanthen, the High-minded quished
terms

"

strong assault those, ministers in spite of in spite also of their influence on the bystanders, he And he understood their habitual boldness. when
a

by

Cp. Story V, stanzas 18-22. ' The Pali recension expresses this by the drastic utterance : the killyour khattavi^a "would-be wise advocates of the say: you may father or mother or eldest brother, yea your children and wife, if such be your interest/
2

I follow the emendation of the editor mukhena, the MSS. reading of sukhena.

not

the senseless

XXIII.

THE

STORY

OF

MAHABODIII.

215

the assembly with the king, wishing to expel from their hearts the grief he had caused them by killing the monkey, he addressed the king, saying : In l. fact, Your killed any living creature Majesty,I never I did but put into effect my power This of creation. I had created, skin I stripped off a monkey whom
won

had

over

the topic of this very Do falsely.' not conversation. therefore judge me So speaking, he dissolved the illusion (of the ape-skin) he had produced by magic. Then, seeing that the king and his assembly were in apt state of mind now

with

the

objectof

using

it

as

to

be converted, he said : 56. What person, who

4

perceives

from causes emanate ; produced by his free will ; who believes in another world acting after this ; who maintains right tenets ; who cherishes kill any living being ? may compassionateness
"

that all things feels himself who

but consider this, great prince. How the believer in the 57. should deed which, to a rational doctrine commit
'

Do

true

and
sure,

be

the believer in the denier of causality, nor dependence, nor the the materialist, nor absolute follower of the lore of political wisdom would perform for the sake of a littleglory ? be it the true or 58. A man's creed, O best of men, is the motive which induces him to actions a false one, neither
'

corresponding with it. For their belief by their words purposes comply with by their creed. for this reason And 59. cherished, but a bad lore
'

people show the tenets of and actions, since their the line of conduct, prescribed
the excellent lore is to be for it is be abandoned, must in One take this course must

source

this way from wicked people. 60. Indeed, there

'

of calamity. but keeping : keeping with the virtuous,

are
"

afar

such

monks

"

wander who should rather be called have not dress of the self-restrained,but
1

goblins they in the about their subdued

Vanarawisa

gloss, I suppose.

2l6
senses.

GATAKAMALA.

It is they who
not

ruin

false views, by the venom 6 1. 'The the doctrine

unlike such of their looks. discordant voices

simple people by their harm serpents as cause of

the the
manner

of non-causality and in the same their special natures, by betrayed are their howling.
a

rest,

adherents of disclose
as

jackals
reason

For

this

wise

man

ought
so.
no

not

should power
62.

care (rather)

cherish such persons for their good, if he have

to

but

the

illustrious his glory may be in the world, should make friends with an unfit Even for interest's sake. even not the person, moon suffers loss of loveliness, when soiled by its
one,

to do But

however

with conjunction
'

winter-day. 63. of those who avoiding the company are those who avoiders of virtues and frequenting know how to foster virtues, make your glory shine by rousing in your love of virtue and the subjects dissolving their attachment to vice. Observing 64. the Law you of Righteousness, indeed, for the greater part might cause your

gloomy

Therefore,

'

to

be

intent

subjects,

path which
your

behaviour and to good leads to Heaven. Now you

on

keep

to to

the
tect pro-

have

and you are willing to exert yourself Well, then, betake yourself to the with this object. Dharma ; its rules of discipline (vinaya) make its road

people

lovely
65.
'

one.

the (sia),earn l conduct moral liness glory of a charitable giver, direct your mind to friendif they were towards your strangers, just as relations, and may you rule your land for a long time with righteousness observance and an uninterrupted duties ! In this way you will gain happiness, of your glory, and Heaven. 66. If he failto protect the peasants, his tax-payers, both the husbandmen and the cattle-breeders, who like trees abounding are in flowers and fruits,a king gets into difficultiesconcerning sists such wealth as conin fruits of the earth.
your
*

Purify

XXIII.

THE

STORY

OF

MAHABODHI.

217

fail to protect those who live by buying men, traders, and townsand selling different merchandises, he raises who gratify him by paying the customs, for himself with respect to his treasury. difficulties Likewise 68. a to no reason prince who, having 67.
*

'

If he

complain of his army, fails to honour it,and disregards his military men have shown their valour on the who battle-field and are for their skill in the renowned science of arms, surely such a king will be deserted by victory in battle.
king who a the very same way stains his behaviour by disregard of the religious men, excellent by morals or learning or supernatural power (yoga) illustrious by such virtues as highand attend on
69.
*

In

mindedness, Heaven.
*

will be
one

destitute

of

the

of rejoicings

70.

As

seed without tributes, ruins from them.

plucks who finding juice, so

his
country

an
a

unripe fruit kills the king raising unlawful obtaining

tree

without
as
a

profit
in

71. 'On

the

other

hand,

abounding

its the excellent properties, grants enjoyment of fruits at the time of their ripeness, in the very same a country, manner well protected by its ruler, provides him with the triad of religious and material prosperity and

enjoyment.
*

72.

Keep

clever and honest friends, and your by words to them, agreeable them in a flattering manner.
'

to yourself attached wise in promoting your

faithful ministers, interests, likewise family, attaching their hearts

and by gifts offered
to

73.

For

this

reason,

then,

let Righteousness

be

always the guide of your actions, having your mind May bent on securing the salvation of your subjects. you, while saving your people by administering justice free from partiality and hatred, secure the worlds for yourself1 !'
1

This

term

'worlds'

loka^

is a

common

appellation of the happy

state or

states

after death.

2l8

GATAKAMALA.

led that king away One from the wrong road of false doctrines and put him After which and his attendants on the Excellent Path. by the he directly mounted to the sky, worshipped and hands reverentially bowed assembly with heads folded, and returned to his residence in the forest.
Thus the High-minded
In this manner, then, the compassion of the virtuous for those who were once not their benefactors does by injuries done to them ; such is their diminish even gratitude, and to this virtue of forbearance.
not
extent

have

they

imbibed
one

the
must

thus, [Considering

of such a trifleas an injury.Also, when discoursing on the Buddha, before it may be said : In this manner the Lord, even defeated the doctrines he reached Supreme Wisdom, Further, of other teachers and taught the Truth.' doctrines or inversely when when censuring erroneous praising the true faith, this story is to be adduced, bear false doctrine cannot a saying : In this manner because it has no support, and is strong arguments, to be
a
* '

forget

former

benefit because

avoided.']
THE

XXIV.
the (Cp.

STORY

OF

THE

GREAT

APE.

Pali Gataka, No. 516, Fausb. V,

so

68-74.)

virtuous grieve not for the loss of happiness as This will be taught now.

The

pain much for their own incurred by their injurers.

on

side of the Himavat. Its soil, pervaded with different metallic ores, with lovely might be called its body perfumed and and various ointments ; and its magnificent woods forests constituted its upper garment, as it were, consisting
a

There

is

blessed

region

one

slopes and mantle of dark silk. The by their declivities of that landscape were adorned the inequality picturesque scenery, which harmonized of colours and shapes and combinations, so that they been arranged to have seemed purposely and with
in
a

XXIV.

THE

STORY

OF

THE

GREAT

APE.

19

this recreation-ground of the Vidyadharas, by the waters moistened of many mountain-streams it,abounding in deep holes, chasms, passing through and precipices, resounding with the dull and shrill bees and caressed by lovely winds humming noise of
care.

In

fanning

with their beautiful flowers, fruits, and it is was once, stems, the Boclhisattva lived alone. But even said, an ape of great size who in that state he had not lost his consciousness of the Dharma, he was grateful, noble-natured, and endowed
trees
as with great patience ; and Compassion, leave him. by attachment, would never The i. earth with its forests, its great

its various

if retained

many by water or end of the yuga, either the great compassion perishes. of the Boclhisattva never Subsisting, then, like an the ascetic, exclusively on

and

its

oceans

perished

hundred

mountains times at the fire or wind, but

simple
and
to

fare of

leaves

and

fruits of the

forest-trees,

showing
such

pity in various he met as creatures

power,

the High-minded
one

One

and ways circumstances within the sphere of his lived in the said forest-

region. Now,

about in all wandering lost his way, and directions in search of a stray cow, being utterly unable to find out the regions of the sky, There, at random, that place. roamed and reached being exhausted by hunger, thirst, heat, and toil,and blazed within which suffering from the fire of sorrow
time
a

certain

man

his heart, he
pressed Looking down

sat

down

at

the

foot of

tree,

as

if

by the exceeding weight of his sadness. he saw a of very tawny number around, tinduka-fruits1, which being ripe had fallen off. After him tortured the hunger them, as which

enjoying
much
a

made

very

seem them strong desire

to

very find

sweet
out

to

him,

he
;

felt
and

their origin

a common

embryopteris, See leaves. long, glimmering with Products of India, III, pp. 141-145. Watt, Dictionary The fruit is eatable, but excessively sour ; it is a food of the poor.

The

tinduka

or

tinduki

is the

diosperos

tree, not

tall,evergreen of the Economic

'

'

220

GATAKAMALA.

on sharply around all sides, he discovered This tree had its the tree from whence they came. on roots the border of the sloping bank of a waterfall, down its branches, loaded with very ripe and hung fruits which gave hue at their ends. a tawny them

looking

Craving

for

those

fruits, the

man

the slope, and climbing reached up branch with fruit overhanging And the precipice. his eagerness him to to get the fruit induced go it to its very end. along
a

mounted tinduka-tree,

to

that

that branch, hanging down, sudden, burden, broke off with unable to bear its too heavy a noise and felldown, as if hewn with a hatchet. And in a large with that branch he fell headlong on precipice surrounded all sides by steep rock-walls, like a pit ; but as he was protected by the leaves and
2. on a

Then

off without breaking After getting out any of his bones. of the water, he went way about on all sides, looking out for some he by which he might As but saw none. escape, found no starve outlet and realised that he must plunged
into deep
water,

he

came

he despaired there very soon, by the heart-piercing dart of tears, that moistened his sad discouragement and painful
'

of his life, and tortured burst into heavy sorrow

face.

by Overwhelmed thoughts, he lamented

in this manner. somewhat Down I fell into this precipice in the midst of 3. ever howfrom human Who, this forest remote approach. carefully seeking, may discover me, except Death ?
me out of this place, into which will rescue I was ? precipitated, like a wild beast caught in a pit-fall No relations, no friends have I near, of only swarms drinking my blood. mosquitoes 5. Alas, the night within this pit conceals from me I shall no more see the aspect of the universe. the
'

4.

Who

'

loveliness of gardens, groves, arbours, and No more streams. the sky resplendent with its jewel Thick darkness, like ornament of wide-scattered stars. a night in the dark half of the month, surrounds me/ Thus lamenting, that man days, passed there some manifold

XXIV.

THE

STORY

OF

THE

GREAT

APE.

221

feeding

the tinduka-fruits which had down come with himself. Now, that great ape wandering through that part of the forest with the purpose of taking his food, came
on

the water together

and

it were as that place, beckoned branches of that tinduka-tree. looking over the waterfall, he
to

by the wind-agitated it and Climbing on perceived

that

man

lying
eyes

there

and

in

want

of

cheeks sunken, and The and suffering from hunger. situation wretched man of the roused the compassion of the great monkey, for his meal, fixed his eyes who setting aside the care and intently this
6.
:
*

relief, and saw also his his limbs emaciated, pale,

on

the
art

man

and

in

human

voice

uttered

in this precipice inaccessible to men. Well, tell me thou art and by what then, please, who cause thou hast come there.' Then the man, casting up his eyes to the great ape, bowing his head and folding his hands as a supplicant,
spoke
:
am a man,

Thou

lost my Having illustrious being. into this distress, in the forest, I came way and roaming Befallen by while seeking to get fruits from this tree. this heavy calamity, while away from my friends and
7, 8. 'I

kindred,

I beseech

thee, protector

of troops

keys, of mon-

be also my protector.' in stirring the boundless pity These words succeeded of the Great Being. in distress, without friends or family 9. A person help with anxious looks and to help him, imploring in the heart folded hands, would rouse compassion he is a even of his enemies ; to the compassionate
great attraction. Then the Bodhisattva,

with kind words, such as that time. 10. 'Be not afflicted, thinking thou hast lost thy strength by the fall into this precipice or that thou What hast no relations to help thee. those would do for thee, I will do it all. Do not fear/

him pitying him, comforted he could hardly expect in

222

GATAKAMALA.

And
Being Then
to
some

after

these

provided with the

the

man

object

Great the comforting words with tindukas and other fruits. of rescuing him, he went away

other place, and exercised himself in climbing having on his back a stone of a man's Having weight. learnt the measure of his strength and convinced himself that he was out able to bring up the man of he descended it, and to the bottom the waterfall, of by compassion, : moved said these words to the man 11. back and cling fast to 'Come, climb upon my me, while I shall bring out both thee and the usefulness of my body. 12. 'For the pious pronounce this to be the usefulness body, otherwise a worthless thing, that of the be employed by the wise benefiting our neighbour.' The it may
as

an

instrument

for

to other agreed, and after reverentially bowing his back. on the ape, mounted his back, stooping under on 13. So with that man the pain of the exceeding heaviness of his burden, yet, owing to the intensity of his goodness, with unshaken firmness of mind, he succeeded in rescuing him, though with great difficulty. having delivered him, he 14. And enjoyed the highest gladness, but was so exhausted, that he walked

unstable and tottering step, and chose some to lie upon, that he might cloud-black slab of stone take his rest. Pure-hearted he was as and being his benefactor, did not suspect danger from the part the Bodhisattva of that man, and trustingly said to him : 15. 1 6. 'This part of the forest being easily accessible, is exposed to the free course of ferocious animals. Therefore, that nobody future may killme and his own happiness by a sudden taking my attack, while I am fatigue, thou must rest from carefully look out in all directions and keep me guard over and thyself. My body is utterly tired, to sleep a little and I want while.' The man Assuming to do so. the frank promised language of honesty, he said : Sleep, sir, as long as
with
an
'

XXIV.

THE

STORY

OF

THE

GREAT

APE.

223

asleep, thoughts within his mind. conceived wicked Roots to be obtained with hard effort or forest1 7. fruits offered by chance are my livelihood here. How body can my emaciated sustain life by them ? how its strength ? less, recover much how in traversing this 1 8. 'And shall I succeed
*

be glad ! I stay here, your awaking you like, and may keeping guard over But when the Great Being, you.' in consequence he of bis fatigue, had fallen

wilderness hard body of this ape

to
'

to

pass, if I am I should have

infirm? in the .Yet, food amply sufficient

get out of this troublesome wilderness. he has done good to me, Although I may feed 1 9. him, I may, for he has been created such a being. on I may, for here the rules given for times of distress l For this reason I have to applicable, to be sure. get my provisions from his body. But I am 20. only able to kill him while he is sleeping the profound and quiet sleep of trustfulness. For if he were in open fight, even be attacked to a lion would not be assured of victory.
are
'

Having there is no time to lose now/ thus made up his mind, that scoundrel, troubled in his by sinful lust which had destroyed thoughts within his gratitude, his consciousness him of the moral

'

Therefore,

his tender innate feeling of compassion, his great weakness not minding of body, and listening only to his extreme desire to perform. that it fall straight vile action, took a stone, and made
precepts, and
even

the head of the great ape. But, being sent by a hand 22. 21. trembling with hastily, because his great cupidity, of weakness and that stone, flung with the desire of sending the monkey his sleep. destroyed to the complete sleep (ofdeath),
down
on

It did

not
not

it did

with one a thundering

1

weight, so that strike him with its whole dash his head to pieces ; it only bruised it on the earth with of its edges, and fell down
noise.
cp. stanza
8 of Story XII.

The

so-called apaddharma,

224

GATAKAMALA.

Bodhisattva, head had been 23, 24. The whose by injured the stone, jumped up hastily; and looking discover his injurer, him that he might saw around else but that very man stood before him nobody who in the attitude of shame, confounded, timid, perplexed, betraying his confusion by the ashyand dejected,

pale colour of his face, which had lost its brightness ; sudden fright had dried up his throat, drops of sweat his body, and he did not venture to liftup covered his eyes. As as soon the great ape realised that the man himself was the pain the evildoer, without minding any longer, he felt himself utterly moved. of his wound He he subdued by did not become was angry, nor
He was the sinful feeling of wrath. rather affected for him who, disregarding his own with compassion happiness, had committed that exceedingly vile deed.

Looking
over

at
man,
l

him

with eyes

wet

with

tears,

he lamented
been

the

hast thou, a 25, 26. How of doing an action like this ? it ? how undertake it ? Thou,
to to

saying : Friend, how

man,

capable ceive couldst thou conwho

wast

bound

oppose with heroic valour any foe whosoever hurt me would have assailed me ! like pride, thinking If I felt something 27.
'

eager I performed

be done, thou hast cast away from me that idea of haughtiness, having done something difficult do. to more still After being brought back from the other world, 28. from the mouth thou, scarcely of Death, as it were, from one saved precipice, hast fallen into another, in truth !
a

deed

hard

to

'

'

29.

Fie

thing!
creatures

ignorance, that vile and most upon cruel for it is ignorance that throws the miserable into distress,
*

(deceiving them)

with

(false)

hope

of prosperity. Thou hast ruined thyself, kindled the fire 30. 31. in me, of sorrow tation, obscured the splendour of thy repuformer love of virtues, and thy obstructed

destroyed

thy trustworthiness, having

become

mark

XXIV.

THE

STORY

OF

THE

GREAT

APE.

225

for

great profit,then, ? didst thou expect by acting in that manner does not grieve me The pain of this wound so 32. as this thought which makes my suffer, mind much it is on account me that thou hast plunged into that of

arrows (the

of)reproach.

What

evil, but that sin.

33, 34. but mind

that
'

I have

not

the

power

of wiping

off

Well then, go with me, keeping by my side, in my be always to sight, for thou art I will conduct thee out of this much to be distrusted. forest, the abode of manifold dangers, again into the lest roaming path which leads to the dwellings of men, and ignorant of the alone in this forest, emaciated who, way, thou shouldst be assailed by somebody hurting thee, would make fruitless my labour spent in thy behalf.' One So commiserating that man, the High-minded conducted him to the border of the inhabited region, and having put him on his way, said again: hast reached the habitations of men, 35. Thou leave this forest-region with friend ; now thou mayst itsfearfulthickets and wildernesses. 1 bid thee a happy
*

journey and

to avoid wish that thou mayst endeavour For the harvest of their evil results is evil actions. an extremely painful time/ instructed him as So the great ape pitying the man, back to his disciple ; after which he went if he were had But the man in the forest. his abode who tured that exceedingly vile and sinful deed, torattempted a sudden was on by the blazing fire of remorse, His figure leprosy. struck with a dreadful attack of became spotted with vesicles changed, his skin was his body ulcers and bursting, wetted which, becoming in a high degree, with their matter, and made it putrid he was an To whatever of country he came, object his distorted form ; hideous was horror to men ; so did he resemble human a neither by his appearance being nor by his changed voice, indicative of his pain. Devil, be the embodied And people, thinking him to drove him away, threatening him with uplifted clods

226

GATAKAMALA.

One time, of menace. clubs and harsh words by a certain forest, he was seen about in some roaming hunting there. On perceiving his most king who was for he looked like a Preta1, the horrible appearance having at last dropped dirty remains of his garments his shameto cover off, so that he had hardly enough that king, affected with curiosity mingled with fear,
and
"

asked

him
'

is disfigured by leprosy, thy skin able miserspotted with ulcers ; thou art pale, emaciated, Who dust. art thou ? ; thy hair is dirty with Devil, Art thou a Preta, or a goblin, or the embodied
36, 37.
or
a

thus : Thy body

Putana

Or
'

if

one

out

which art thou who diseases ? of many Upon which the other, bowing I am in a faltering tone :
'

of the number of sicknesses, displayest the assemblage

to
a

the
man,

prince, answered king, great

spirit.' And being asked again by the king, how into that state, he confessed to him his he had come wicked deed, and added these words : This suffering here is only the blossom of the 38. by that treacherous deed against my friend. tree sown O, surely, its fruit will be still more miserable than
not
a
'

this.

Therefore, you ought to consider deed against a friend as your foe. With look upon friends, who are ness you must
'

39.

treacherous kindheartedkindhearted

towards
*

40. against who adopt a hostile behaviour into such a wretched friends, come state their already infer what will From hence you may in this world. be in the other world the fate of those who, sullied in their mind by covetousness and other vices, attempted

you. Those

the lifeof their friends. He, on the other hand, whose 41.
'

mind

is pervaded

As to on the punishment of this supra, note p. 147. treacherous man derer (mitradhruk), a similar punishment of the slancp. Kokaliya in Suttanipata III, 10.
"

See

of ghost cemeteries, and like to feed on human

Putana

is

kind

looking flesh.

terrible. They

live in

XXV.

THE

STORY

OF

THE

SARABHA.

22"

and affection for his friends, obtains with kindness a good reputation, is trusted by his friends and enjoys their benefits. He will possess gladness of mind and the virtue of humility, his enemies will consider him hard to offend, and finallyhe will gain residence a man in Heaven. Thus 42.
'

the power and the consequences behaviour with respect to friends, of good and evil O king, hold fast to the road followed by the virtuous. He who goes along on this will attain happiness.' then, the virtuous grieve not so this manner, pain as for the loss of happiness much for their own incurred by their injurers. [So is to be said, when discoursing on the great-mindedness of the Tathagata, treating of listening with attention to the and when preaching of the Law ; likewise when dealing with the of forbearance and faithfulness towards friends; subjects the sinfulness of evil deeds.] also when demonstrating
In

knowing

XXV.

THE

STORY

OF

THE

^ARABHA.

(Cp.the
Even
to

Pali Gataka, No. 483, Fausb. IV,

267-275.)

him

who

attempts

compassionate disregard not the following. One

show

pity
a

such

one.

their life the intensely in his distress ; they will This will be taught in

a sarabha1, time, itis said, the Bodhisattva was living in a remote part of a certain forest. That region, lying beyond was the path and the noise of men, dwelling-place of manifold tribes of forest-animals. a immersed Its many trees, roots, and shrubs were in the thick and high grass which covered its soil, by travellers and showing any nowhere untrodden trace of vehicles and carriages, the tracks of whose

but the to be meant, deer of that name Not the common seems to be eight-legged, very strong, and fabulous animal jarabha, said for lions and elephants. a match

Q2

228

GATAKAMALA.

wheels might have beaten something like a road intersected with channels border-line ; yet, it was or That ^arabha had and full of ant-hills and holes. a ness with strength, vigour, and swiftsolid body, endowed distinguished by the beautiful colour of ; he was his skin. As he was addicted to practising compassion, he cherished friendly feelings towards all animals. he subsisted Possessing the virtue of contentment, and was pleased grasses, leaves and water, only on his residence in the forest. So he adorned that with part of the forest, longing, like a Yogin, for complete
feet
or

detachment. the shape of a forest-animal, but possessing he lived in the intellectual faculties of a man, that solitary wilderness, showing, like an ascetic, mercy to all living beings, and contenting himself, like aYogin,
i.

Bearing

with blades of grass. Now a once that the king time it happened upon came near was that the ruler of that country who his excellent horse, holding his Mounted on place. bent bow
and
arrow
arms

in his hand,
on

try his skill of the deer with

pursuing the excitement speed, (ofthe chase).So he was carried away by his horse, an animal of extraordinary swiftness, and separated by no small distance from his retinue, a body of elephants, he saw horse, chariots, and footmen. As soon as the
in

the indulging

and being he was game,

eager

to

Great Being from afar, he was resolved on killing him, strung with a sharp arrow, and keeping ready his bow One. his horse to chase the High-minded spurred But the Bodhisattva had no sooner perceived the king horseback assailing him, than he took to flight with on the utmost swiftness ; not because he would have been powerless to stand and fight his aggressor, but because
he had desisted from acts of violence and anger. While being pursued by the king, meeting with a large hole on his way, he quickly jumped over it,as if it were a small his flight. When the excellent puddle, and continued direction horse, running after the sarabha in the same he could, arrived at that hole, as ever swiftly as

XXV.

THE

STORY

OF

THE

SARABHA.

22Q

he hesitated

to

risk the leap, and

of

sudden

stood

his bow in his hands, the king, as he was, from horseback down tumbled and fell headlong into the large hole, as a warrior of the Daityas sinks into the Ocean. his eyes fixed on the ^arabha, he had 3. Keeping So he fell by the fault of his not noticed that chasm. want of circumspection, as he lost his balance by the
sudden stopping of his horse from his great swiftness. Now, the sound of the trampling of hoofs ceasing, the Bodhisattva began to think: 'has that king, perhaps, ing really turned back ?' Then, turning his head and look-

still. Then 2.

the horse without his rider standing On on the brink of that chasm. perceiving this, his No doubt, the turned to this reasoning : thoughts have fallen into this chasm. No king must is tree
saw
*

behind, he

here spreading

which might any lake to be found

and
as

its thick foliage, the sheltering shade of invite to sit down is here and rest, nor fitfor bathing
in its water
as

blue

pure as a petal of a blue lotus. this wild forest-region haunted entered animals, is he likely to have dismounted

Nor, since he by ferocious

and

left his

place, that he might either excellent horse in some No more is take his rest or continue hunting alone. be hidden. he might there here any junglein which fallen into this hole.' Surely, that king must have himself of this, the HighAfter he had convinced for him felt the utmost One commiseration minded
sought his life. 4. 5. But lately this monarch possessed the enjoyments like the Lord being worshipped of royalty, Devas by crowds of people revering him with of the His army attended him, a mixed host clasped hands. of chariots, horsemen, footmen, and elephants, adorned banners, and glittering in their armour with gay who
*

weapons, and His head was

marching

to

the chowries the shine of their

sheltered fanning him

the brisk tones of music. by the lovely umbrella, and

beautiful effect with a made handles. (jewelled)

2~O

GATAKAMALA.

he is lying below in this moment By the shock of his fall he must this large chasm. have broken his bones, he has swooned or pines with Alas ! To what a distress has he come ! sorrow.
6. 'And
now

at

callous so not with suffering, so to speak, are much afflicted high rank, when by their sorrows, as men of ties calamiinto grief, something plunge them visiting them to such as are to great delicacy. new accustomed He will never be able to escape from thence by If there is still himself. some remnant of lifein him, him to his fate.' So then it is not right to abandon One, impelled by his considering, the High-minded
'

7.

Common

people, whose

mind

has grown

to went the brink of the precipice and compassion, His armour, perceived him struggling there. covered dust, had lost its splendour, his diadem with and his
were the garments and utterly disarranged, pain by the blows he had got in falling down caused afflicted his mind, and brought him to despondency.

8. Having

he

forgot

pity felt an eyes.

9.

the king in that wretched situation, his enemy, it was that and affected with equal pain to his ; tears welled up in his
seen

him with modest addressed and kind language, manifesting his innate pious disposition and comforting him by the proper and respectful words he used in a distinct and lovely-sounding voice.
And he
10.

'Thou

hast

I hope, coming hast broken no

'

hurt, Your Majesty, received no into this hell-resembling chasm ? Thou limb, I hope ? Do thy pains grow less

already ? I am distinguished of men, 11. no goblin, O most I am forest-animal living within thy realm, reared a
upon
12.

thy grass in me.

*

and

water.

So

thou

mayst

put confidence

Do

not

the precipice. If thou thence.

despond, then, because of thy fall into I have the power to rescue thee from
me

command This

me

thinkest and I come.'

trustworthy,

then quickly roused the

marvellous

speech

of the

animal

XXV.

THE

STORY

OF

THE

SARABHA.

23!

Shame arose admiration of the king. within his mind : and he began, in truth, to reflect in this manner is it possible that he shows pity towards 13. 'How
his enemy, of whose prowess he perceived himself how be the goal ? And I act so to could comingly unbeto this innocent one ? he confounds How by the sharp reme 14. Oh! proach It is I who his softness! am the animal, of being bearing only the shape the brute, he is some
me,
'

of

a
'

by my therefore, to be honoured thus made acceptance of his friendly offer.' Having up his mind, he spoke :
by my armour My body being covered has 15"17. been too heavily injured, not and the pain I feel from being crushed in this chasm is at least bearable. Yet, fall does not by my torment that grievance caused as me so my much offence against a being so pure'

sarabha. deserves, He

Do it, I pray holy as thou. not mind and thee, that relying on thy outward shape I took thee for being aware a forest-animal, not of thy real nature.' Then inferring from the sarabha, these friendly to his proposal, words of the king, that he agreed
weight. learnt the extent of his strength, determined down into the hole upon rescuing the king, he went in a respectful tone : to him, spoke and drawing near Pray, put up for a while with the necessity 1 8. of touching this body of mine, that, with the of Having
*

hearted

exercised bearing

himself with his back on

the
a

objectof
a

rescuing
man's

him,

stone

object

I may happiness, own thy make my of obtaining face resplendent with contentment and joy. Your deign therefore to mount Majesty, my upon back and cling fast to me/ And he, after declaring his
'

approval, mounted 19. Then, with

his back,
the king

as

if it were

horse's.

on

his back,

he

climbed

aloft with vigour surpassing holding high the forepart of

some on

and swiftness, and his body, resembled

as

rising in the air, (stone-)elephant

is represented

arches.

232
20.

GATAKAMALA.

After carrying the king out of that inaccessible him his horse, he was much place and making rejoin him his capital, and to told the way and rejoiced himself prepared to retire to his forest. But the king, moved with gratitude for his kind the sarabha modestly rendered, embraced affectionately, saying : This lifeof mine is at thy disposal, O sarabha. 21. It is, therefore, unnecessary to add that thou must consider as thy property all that is within my power. Give me, then, the pleasure of visiting my capital, and if thou likest it,take up thy residence there. to me 22. 'Is it not unbecoming that I should set for home out alone, leaving thee in this dreadful forest haunted by hunters, where thou art exposed to suffering because of cold, heat, rain, and other calamities ? Well then, let us go together/ Then the Bodhisattva eulogized him in modest, soft
service,
*

so

answering thus : respectful terms, 23. 'In lovers of virtues, like thee, O most excellent For behaviour like thine is the proper one. a of men, virtues, constantly practised by pious persons, turn out to be an essential part of their very nature. But since thou thinkest, that I who am accus24. tomed to the forest might be favoured by taking up my residence at thy home, pray, no more of this. Of one kind is the pleasure of men, of another that of the forest-animals conformable to the habits of their kind.
and
'

do something to thou wantest 25. 'If, however, then desist from hunting, O hero, for pleasant to me, The ever! poor beasts of the forest, being brute and dull of intellect, are worth pitying for this very
reason.

pursuit of happiness and the removal of mischief, the animals, thou shouldst know, feelings as men. are subject to the same Keeping do to it improper to this in mind, deem others what would be a cause of displeasure, if done
*

26.

With

respect

to

the

to

thyself. 27. Understanding

*

that evil deeds

entail loss of

XXV.

THE

STORY

OF

THE

SARABHA.

233

reputation,

moreover virtuous, and suffering, thou must extirpate the evil within thee, It never becomes thee considering it thy adversary. it,no more to overlook than illness.

censure

by

the

actions that highly thing by men esteemed and the abode of bliss. That very store of merit thou must enlarge, thou shouldst not enfeeble the ranks of the benefactors. Gather 29. meritorious actions, the instruments of glory and happiness, by munificent gifts, (taking
pursuing the royal meritorious dignity, a
*

' It is by 28. thou obtainedst

to

moral laws of which learn the right thou mayst conduct, by intercourse with virtuous persons J ; and by succeeding in making dispositions towards all creatures as thy well-wishing as to thyself.' In this manner One favoured the the High-minded king, firmly establishing him in the matters relating to his words. the future life. And the king accepted After which he entered his dwelling-place in the forest, followed with respectful looks by the king.
In

enhance time right)

by (distributing their charm them ; by a and in a respectful manner

care)
the

at

show compassionate life, when him their pity attempts who he is in distress ; they disregard such a one. will not [Thisstory is to be told also when treating of commiseration, high-mindedness discoursing on the when Tathagata of the of and on the subject listening with Likewise it attention to the preaching of the Law. is to be propounded demonstrating that enmities when
even

this

manner

the

intensely

to

by means appeased of friendliness, also when In this way treating of the virtue of forbearance. it is seen in the even that the High-minded, when those who state of beasts, behave mercifully towards indeed, should it become their life. How, attempt
are
'

In the original two short syllables are wanting in the second pada I imagine it should be read thus, jilena of this stanza. sadhu(^ana)sawgatanij/fcayena.

234
a a

GATAKAMALA.

human

being life For

to

or

one

who wanting

has

taken
man

the

vow

homeless

to

be

in mercy

towards

of the

animals? show mercy

a this reason pious living beings.']

(arya)must

XXVI.

THE

STORY
482,

OF

THE

RURU-DEER.
IV, 255-263;

(Cp.the

Pali G'ataka, No.

Fausb.

A*ariya-

pi/aka II,

6.)

the virtuous no suffering exists but that of others. It is this they cannot bear, not their own suffering, as will be taught by the following. One it is said, lived in the time the Bodhisattva,
in his residence He had ruru-deer. a remote the part of a large wilderness, far from paths of men and overgrown with a rich, manifold There a were vegetation. of sals, number great
as a

To

forest

of naktamalas, piyalas, hintalas, tamalas, vidula and ni/"ula reeds and of shrubs ; thickets of ^im^apas, tineas, ^amis, pala^as, ^akas, of kina-grass, bamboo it ; kadambas, and reeds encumbered sar^as, dhavas, khadiras, and ku/a^as abounded in ar^unas, it ; and the outstretched branches of many trees were

bakulas,

veil with the tendrils of manifold It was the abode of a great many creeping plants. forest-animals : deer of the ruru, preshata and sranara buffaloes, antevarieties, yaks, elephants, gavaya-oxen, lopes hariwa and the nyanku kind, boars, panthers, of the hyenas, tigers, wolves, lions, bears, and others. Among
covered
as

if by

them that ruru-deer was conspicuous by its hue brilliant like pure gold and the very soft hair of his body, which
was

moreover

adorned

and

resplendent

with

spots of

different lovely colours, shining like rubies, sapphires, his large blue eyes of With emeralds, and beryls. incomparable mildness and brightness, with his horns and hoofs endowed with a soft splendour, as if they were stones, that ruru-deer made of of precious beauty had the appearance surpassing of a moving

XXVI.

THE

STORY

OF

THE

RURU-DEER.

235

knowing his body be to of jewels. Then, desirable a much of the object and being aware he liked to frequent pitiless nature of man, such forest-tracks as were free from human intercourse, and in consequence of his keen intellect, was careful to
treasury

avoid such huntsmen, of

and

places as were unsafe by the artifices holes, lime-twigs, their traps, nets, snares, over, Moredown. the seeds and other food they strew he warned followed after also the animals who
to

He exercised his rule over them avoid them. like a teacher, like a father. 1. Where on earth will not people, longing for their happiness, honour
and

him

paramount

beauty the combination of paramount intelligence, hallowed by accomplished

good actions ? Now once that the Highupon a time it happened One, residing in that wild part of the forest, minded heard cries for help man was who uttered by some being carried away by the current of a rapid stream flowing near and lately swollen by the rains.
2.
'

The

and there Come to

a

rapid and is nobody

me,

away, carries me swollen stream to help, no vessel to take me.

;
come

pitiful people

quickly

to

rescue

wretch. My 3.
'

to
a

keep
ford.

from fatigue, are not able exhausted I find body on the water, can my and nowhere Help me soon, time there is no then and
arms,

to

lose/
These

and

as

piteous cries of distress struck the Bodhisattva, in his heart, he if he were by them wounded

rushed out of the thicket, exclaiming those comforting in hundreds to use of previous words he had been wont fear, grief, he had banished by which existences and in he succeeded So even now sadness, and fatigue. bringing forth the words do not fear ! do not fear !
4

'

And loudly. voice repeatedly and from afar that man, out coming of the forest he saw like a precious present brought to him by the stream. 4. Then, resolved upon rescuing him and without he entered the river life, the risk of his own minding
in plain

human

236

GATAKAMALA.

running with tremendous rapidity, like a brave warrior disturbing a hostile army. his way, then told him 5. He placed himself across in the And to cling fast to him. the man, who was lost the power had paroxysm of fear and almost of his limbs, his strength being exhausted, climbed on his back. that
was

by the mounted by the violence of man and forced out of his way the paramount the current, excellence of his nature intact, and keep him his great vigour to enabled
6. Nevertheless,

though

he

was

reached that man. 7. Having

he

the

riverbank the

according
man

to

the

wish

of

the riverside and by this dispelled his weariness and pain, obtaining his cold himself, he warmed a very great rejoicing limbs with the warmth body, then dismissed of his own him. Go,' he said, showing him the way.
*

brought

to

for affording succour, propensity marvellous is unparalleled in affectionate relations and such as friends, touched to the the man the quick, and beautiful shape of the ruru-deer tion roused his admirahis head to him, he addressed Bowing and respect. him with kind words like these : is No friend from childhood kinsman 8-1 o. nor
*

This

capable for me.

of performing such a deed as thou hast done This life of mine, therefore, is thine. If it be spent for some to were matter of thy interest, however small, I would esteem myself highly favoured.
to do that favour by ordering me procure me for thee, in whatever Honour something respect Thy fitfor employment.' thinks me In reply to this the Bodhisattva said approvingly : ii. 'Gratitude is not at all to be wondered at in his from For a this quality proceeds gentleman. But nature. very the corruptness of the seeing world, even among gratitude is nowadays reckoned

Why,

the virtues. For this reason, I tell thee this. disposition not induce thee to relate
'

Let thy grateful to anybody, that

XXVI.

THE

STORY

OF

THE

RURU-DEER.

237
animal.
a

prey. their great owing little or covetousness, mercy possess self-restraint. to guard both thy own 12. 'Therefore, take care A behaviour treacherous good properties and me.
men,

thou wast rescued by such My beautiful figure makes Lo, as a rule, the hearts of

an

me

extraordinary desirable too

to

towards a friend never tends to bliss. Do not either trouble thy mind by anger because I speak so to thee. I am but a deer, unskilled in the Moreover, deceitful politeness of men.
'

It is the fault of such people as are clever in fallacy and possess the talent of assuming a show feigned honesty that even honesty is those whose of
*

13.

sincere are looked at with suspicion. by doing as I said.' So then, thou wilt please me And to do so, the man and promised after bowing
1

the Great for his home.

to

Being

and

circumambulating

him,

set

out

Now of
some

at

that time there lived in that country king who saw dreams. Whatever true

queen
extraordinary

dream

being

asleep She saw a ruru-deer of resplendent brilliancy,shining kind, standing like a heap on of jewels of every king by his a throne the and surrounded and
in a human the Law voice of distinct sound. Affected an with articulate and beating of drums she awoke with the astonishment from sleep1. And her husband to arouse which were the king, she took the first opportunity to go and see who kindly received her not only with the honour she

was she dreamt realised. had dream this about she

One time, day-break.

assembly,

preaching

but also with solicitous affection. bright eyes 14. Then enlarged with she, whose lovely cheeks were trembling and whose astonishment lord with the account from gladness, presented her of homage. dream a as that marvellous gift of with

deserved

It

was

songs.

to awake the king by the sound the custom II, sarga 65. See, for instance, Ramayawa

of music

and

238

GATAKAMALA.

When
'

she

had

told

her

king, she added this earnest to 15. Therefore, my lord, pray endeavour Adorned that deer. with this jewel-deer, your would
be
as

wonderful request :

dream

to

the

obtain
zenana

resplendent

as

the

sky

with

the

Deer-

asterism V The king, who trusted by experience the visions of her dreams, readily complied with her desire, partly do something that he might agreeable to her, partly because he himself was covetous of obtaining that Accordingly he ordered all his huntsmen jewel-deer. to search for that deer, and had this proclamation made in his capital day after day : public gold-skinned and spotted like hundreds with various colours shining of jewels. It is celebrated in the holy texts, have some and got the sight of it. Whosoever will show that deer, to him the king gives a very rich village and full ten
1

6.

'

There

exists

deer

lovely women/ Now the man (who had been rescued by the Bodhiheard that proclamation again and again. sattva) he was 1 7. As poor, the reflection on the sufferings of poverty afflicted his heart, but on the other hand he kept in mind the great benefit he had received from Distracted by cupidity and the ruru-deer. in both directions as in gratitude, he was moved a swing by different considerations like these : WThat, then, have I to do now ? Shall I have Virtue Wealth ? to Shall I keep or the regard benefactor to my promise rather than the duty of family ? Which I esteem must most sustaining my highly, the other world or this ? Which I follow, must
*

the conduct of the pious or rather that of the world ? Shall I strive after riches or rather after such good is cherished by the virtuous ? Whether as to mind At last his the present time or the time hereafter?' disturbed by covetousness to came this conmind clusion.
'

If I have

once

obtained

great wealth,'

so

he

Viz. Mrzga-riras, corresponding

with the head of Orion.

XXVI.

THE

STORY

OF

THE

RURU-DEER.

239

of these riches to able by means gain, while enjoying the pleasures of this world, also happiness in the other world, being intent on honouring kinsmen my and friends, guests and mendicants V Having so resolved, putting out of his mind the benefit he went of the ruru-deer, up to the king and said: know I, Your that excellent deer and his Majesty,
thought,
I shall be
'

'

I shall show Pray, tell me dwelling-place. to whom him.' On hearing this,the king much answered rejoiced him, 'Well, friend, show him to myself/ and putting his hunting-dress left his capital, accompanied by on large body by the man, Conducted a of his army. Then he encircled he went to the aforesaid riverside. it with the whole of his forces, the forest

but himself bearing

adjoining
a

his bow,

wearing

his finger-guard2

by and surrounded faithful men, entered

by

that

man.

As

of resolute and select number being shown the way the thicket, covering disthey went the man onward,

ruru-deer quietly and unsuspectingly who him in his forest, showed to was the staying king, exclaiming : Here, here is that precious deer, Your Majesty. May Your Majesty deign to look at
'

the

him

and be careful.' 1 8. So eager as he was saying he raised his arm, fell down to point at the deer, off and lo, his hand his arm, if it had been cut off with a sword. as hallowed directed at such 19. Indeed, when by their extraordinary performances, immediately to ripeness, provided
consequence

objects

and

there is but

actions come that they are of littleto counterbalance

one's
ruruman.

them Then

3.

the king, curious to get the sight of the deer, let his eyes pass along the way shown by the
1

he tries the by Sakra, when A is made similar reasoning Bodhisattva in his Avishahya-existence, see Story V, stanzas 18-21. 2 is The finger-guard (angulitrawa) a contrivance used by archers by to protect the thumb and fingers from being injured the bow-string.
has so great in such cases the evil karma other words, be amount strength that a considerable of good works would of its fruit. required in order to check the rapidity of the development
3

In

240
20.

GATAKAMALA.

in the midst of that wood, dark as And clouds formed, he perceived body shining with the a newly lustre of a treasury of jewels,nd saw that deer, dear a by his illustrious properties. So does the fire of lightning appear out of the womb of the cloud. Charmed by the beauty of his figure, the king, 21. eagerly desirous of catching him, immediately his bow, made bite its string and the arrow to him that he might hit him. But people he must off his the
on

curved
went

up

noise of had thereby that every side, concluded have be sure. been wards Afterto surrounded,
at

Bodhisattva,

on

hearing

the

perceiving
arrow

the king him, he

for running opportunity distinct articulate language,

a

ready there understood he Then away. coming

up

to
was

shoot
no

addressing

the

uttered king in

human

mighty prince, do not hit ! Pray, firstsatisfy my curiosity, men me, this. Who may have discovered my abode and tell me to thee, far as it is from the paths of men, saying that I, such a deer, dwell in this thicket ?' king, touched in The by this wonderful address
a

voice. 22. 23. 'Stop hero among

moment,

interest in him, voice and taking stillmore him that man showed with the point of his arrow. This he said, has disclosed thy extremely man,' But Bodhisattva to us.' the person marvellous
'

human

'

spoke disapprovingly : Fie again that man, him ! upon It is a true saying, in truth better is it to 24, 25. an take a log out of the water than to save ungrateful from it." In this manner he returns that exerperson tion
* "

knowing

'

in his behalf! How made his own see that he destroyed same time ? Now the king, being curious
'

is it that he did not happiness, too, at the

to

know

what

he might
without knowing mind
is

thus reproach, vividly said to the ruru-deer: On hearing thee censure 26, 27. somebody
*

catching

with

the meaning respect of whom

of thy obscure thou spokest

words them,

or

my

XXVI.

THE

STORY

OF

THE

RURU-DEER.

24!

Therefore, tell me, wonderful alarmed. somewhat deer, who is he on whose account thou speakest so ? Is it a man a or spirit, a bird or perhaps a forestanimal ? The Bodhisattva spoke : No desire of blaming prompted, me, O king, to 28. but becoming aware this utterance, of this blamein order to deserving action, I spoke sharp words
'

'

prevent

him
'

from

attempting

to

do

such

thing

again.

who would like to use harsh language to a sin,strewing, so to speak, those who have committed to his of their fault ? But even salt upon the wound beloved a son physician is obliged to apply such is made necessary by his illness. as medical treatment I, moved by pity, rescued, when he 30. 'He whom is the man was who made carried off by the current, Indeed, O best of men. for me, danger this arise intercourse with wicked people does not tend to bliss.' look a Then stern that man the king, casting on him : Oh, in expressive of harsh reproach, asked truth, wast thou rescued before from such a distress by
29.

For

this deer ?' And the man, pale and perspired who was in a low tone fear, sorrow, answered and dejection, with Upon which the king reof shame : Yes, I was/ ! and placing the vilingly exclaimed : Fie upon thee on arrow the bowstring he continued : Do not think ! it a trifle heart was even not 31. 'He whose softened by an in thy behalf, is a vile exertion like that employed representative of his fellow-creatures and brings them live into dishonour. Why should this lowest of men
* ' ' *

any

longer ? With these words he grasped his bow in the middle But the Bodhisattva, and bent it in order to kill him. by his great compassion, placed himself overpowered between, saying to the king : Stop, Your Majesty, ! already stricken stop, do not strike one 'At the very moment that he listened to the 32. at that of Cupidity, his enemy, culpable enticement
'

'

242
moment

GATAKAMALA.

in this world, ruined both surely, he was because of the loss of his good name, and in the next being destroyed. too, his righteousness Yea, in this way, when their soundness of mind 33.
'

has

faded
men

prospect the shining of a light. 34. 'Thou must, therefore, rather pity him and restrain if he wanted by And to obtain something thy wrath. For so acting, let not his rash deed lack that reward. lo, I am standing here with bent head awaiting thy

in consequence of unbearable sufferings, fall into calamities, being allured by the of rich profit,like foolish moths attracted by
away

orders.' This merciful and sincere desire to reward even the man who had ill-treated him excited the highest surprise of the king. His heart became converted, and
to the ruru-deer, he exclaimed with veneration Well said, well said, holy being. : 35. Verily, showing such mercy to him whose cruel being offence against thee is evident, thou art a human do bear but the shape of men. by thy properties, we Further, since thou deemest this knave worth 36.

looking

up
'

'

'

and since he has been the cause of my commiseration, I give him the wealth he seeing a virtuous person, coveted and to thee the permission to go freely in this it pleases thee.' kingdom wherever

ruru-deer said: 'I accept this royal boon, illustriousking, which is not given in vain. Therefore, deign to give me thy orders, that our meeting here may to thee.' use afford thee profit and that I may be of some The Then the
king made

chariot, worshipping having given to his capital. And with great pomp him the reception due to a guest and invited him to the royal throne, he with his wives place himself on him to and the whole retinue of his officers exhorted and raising his eyes to him with preach the Law,
a

his royal mount the ruru-deer him like his teacher, and led him

expression of gladness him in this manner : entreated

'

kind

mixed

with

reverence,

37.

There

is

great

diversity of opinions

among

XXVI.

THE

STORY

OF

THE

RURU-DEER.

243

the Law, but thou possesses! the concerning Deign, therefore, to preach certainty about the Law. it to us.' Upon raised his voice and which the Bodhisattva preached the Law to the king and his royal assembly in words distinctly spoken in a soft tone and elegantly
men

composed. Of 38. depending

'

the manifold performances its subdivisions : abstaining on with from injuring others, from theft, "c., this, I believe, is Mercy to the creatures." the brief summary Look here, illustriousprince. hold 39. 'If mercy to all creatures should make men family, whose heart them like themselves or their own cherish the baleful desire for wickedness ? would ever the with
"
'

Law it and

But the lack of mercy is to men the cause 40. of disturbance, as it corrupts the action of the greatest their minds and words and bodies no less with respect
'

to

their family than to strangers. For this reason he who strives for Righteousness 41. ought to keep to mercy, which will yield rich profit. Mercy1, indeed, engenders virtues, as a fructifying rain
*

the crops grow. makes Mercy, possessing a man's 42. mind, destroys in it one's the passion for injuring neighbour ; and his mind his body will be being pure, neither his speech nor
'

neighbour's good the source of many forbearance, and so on, which other virtues : charity, followed by gladness of mind and are conducive to are reputation. does not arouse 43. The merciful one apprehension in the mind of others because of his tranquillity. Owing to his mercy, will hold him a person to be everybody No agitation of trusted, as if he were their kinsman. firm passion will seize him whose heart has been made by mercy, nor does the fire of anger blaze within his mind thanks to mercy. the coolness of water, which
'

So the love of perverted. increases and becomes always

one's

enjoys

In the fourth pada

of this stanza
R
2,

sa

is a misprint for

sa.

244
*

GATAKAMALA.

44.

Why

wise firmly Righteousness by cherished

the whole of indeed, is contained. What virtue, is does the there exist which pious Having this in not the consequence of Mercy? fortifying thy mercy to ever all mind, be intent on like thyself; and like thy son, holding. them people, by thy pious conduct the hearts of thy people, thou glorify thy royalty!' mayst Then the king praised these words of the ruru-deer, intent on became and with his townsmen and landsmen winning

For many words ? believe that in Mercy

use

this

reason

the

acting up to the Law

security to

of Righteousness. and birds. all quadrupeds

And

he granted

In this manner, then, for the virtuous no suffering bear, It is this they cannot exists but that of others. not their own story is also to be told suffering. [This and may be adduced when discoursing" on compassion,
when

treating of the high-mindedness of the virtuous, also when censuring the mischievous.]

XXVII.
the (Cp.

THE

STORY

OF

THE

GREAT

MONKEY.

Pali Gataka, No. 407, Fausb. Ill,

370-375.)

who follow the behaviour of the virtuous win This will be over even the hearts of their enemies. taught as follows. In the heart of the Himavat there is a blessed region, kinds of herbs of different whose soil is covered with many in hundreds efficacious properties, and abounds Those
of forest-trees with their great variety and manifold arrangement of boughs, twigs, flowers, and fruits. It is irrigated by mountain-currents possesses whose water the limpidity of crystals, and resounds with the music In that forest the Bodhiof manifold crowds of birds. lived, it is said, a chief of a troop of monkeys. sattva But even in consequence in that state of his constant
"

practice of charity and compassion and cruelty, as if they were

"

at

ness, selfish-jealousy,him
war

with

XXVII.

THE

STORY

OF

THE

GREAT

MONKEY.

245

their enemies (thevirtues), There he had his residence would not large banian tree, which by its height, standing on a out superior against the sky like the top of a mountain, ness might pass for the lord of that forest, and by the thickits branches beset with dark foliage, resembled of
on attended his mind. enter
a

because

he

somewhat fruits of a size curved, excellent surpassing that of palmyra-nuts, and distinguished by flavour and a lovely colour and an exceedingly sweet

mass

Those of clouds. being loaded with

branches

were

virtuous, even when they are in the state of fortune l remainder of good animals, have stillsome which tends to the happiness of their friends, for whose it, in the same as manner the resake they employ mainder
serve the of the wealth of people abroad may wants of their friends. Now branch over a one of that tree hung river 2. Now the Bodhisattva, which passed by that place

smell. The i.

far-sighted

of Unless this ye prevent fruit, none of you will be able to eat any fruit from the other branches3.' ever Now it once happened that the monkeys overlooked fruit,hidden one not very big young and for this reason it was leaf crooked by ants. in the cavity of some as its in time developed So on, that fruit grew and
in this manner : monkeys from having banian-branch
*

as

he

was,

had

instructed

his

flock

it had fine colour, smell, flavour, and softness ; when into the loose, it dropped ripened and its stalk became it stuck at last the stream, river. Being carried down
In other words itis said, that though their store of merit, producing being born good fortune, must have been exhausted according to their beasts, yet there is leftsome remainder, the effectof which may assuage 2. Cp. Story XXXIII, in that low state. stanza them 2 In the Pali redaction that river is the Ganges and the king Brahmadatta of Benares. a Considering the abruptness there is of the narration, it seems In the Pali redaction it is told that in the text. something wanting that a fruitof that tree the monkeys the Bodhisattva, having warned them to destroy would fallin the water and bring them mischief, causes all germs of fruit on that branch in blossom-time.
1

246

GATAKAMALA.

in the

in the river by down of a fence (let the orders) a certain king, who, with his harem, was of sporting at that time in the water of that river. its delicious smell of great Spreading 2. about
net-

work

that fruit made excellency and delightful to the nose, the different other odours disappear, that exhaled there from the garlands, the rum, and the perfumes of the however bathing women, intensified were those scents by

interlacing each other. the union of the women the women 3. This ; they enchanted smell soon it inhalations and half-shut enjoyed with prolonged And being curious to know its origin, they cast eyes.
their eyes in all directions. And while casting their eyes, stirred by curiosity, perceived that banian fig, surpassing all around, the women by its size a ripe palmyra-nut, as it stuck to discovered the net-work of the fence, and having once it,they could not keep their eyes from it. Nor was the king less curious to know the nature of that fruit. He had it brought by to him, and after examination reliable physicians tasted it himself. flavour (rasa) 4. Its marvellous raised the king's as amazement, the mar(ina dramatic vellous

spectators)

sentiment by a

composition) (rasa), ravishing (the mind

representation,
rouses

good

of the their

admiration. its extraordinary 5. Had colour and smell stirred its flavour filledhim with the his surprise before, now highest admiration, and agitated him with lust. Though eager him :
6.
'

to

to dainties, the king became accustomed enjoy that relish that this thought came
one

so

to

those fruits,in truth, what fruit does one from his royalty? But he who enjoy gets them is really a king, and this without the toil of

If

does

not

eat

exercising royal power/ Accordingly, having

to find out up his mind made its origin, he reasoned in this way to himself. Surely, be came the excellent tree, whence this fruit, cannot far from here and it must stand on the riverside. For
*

XXVII.

THE

STORY

OF

THE

GREAT

MONKEY.

247

for a long with the water time, since it has kept its colour, smell, and flavour intact,and is moreover undamaged and shows no trace For this reason, it is possible to of decomposition. its origin.' Having so pursue resolved, as he was
contact

it cannot

have

been

in

possessed by a strong desire for that delicious flavour, he ceased that water-sport, and, after taking such measures in as were suitable for the maintenance of order his his capital (during accomset out, panied

absence),

for great body of armed people equipped With them he marched expedition. up the river and different and various sensations proper enjoyed the in to journeying a forest-region, clearing his way through
a

by

thickets haunted of great and deer he reached for difficult

the
men

by ferocious animals, beholding woodlands beauty, and frightening elenatural phants by the noise

neighbourhood
to

of his drums. of that tree,

At
a

last place the from

trees

approach. Like mass a 7. of clouds hanging burden of their water, this lord of trees afar to the eyes of the king, dominating
to look up which seemed it stood near a though itself. a mountain

down

by

appeared the other

to

it as

to

their sovereign, and,

steep

mountain,

resembling

fragrant than exceedingly lovely smell, more fruits,which was that of ripe mango spreading from it if it went to receive it,made as the the army and met for. Coming king sure that this was the tree he sought he saw hundreds near, many of apes fillingits boughs in eating its fruits. The and branches and occupied king became robbed who angry with those monkeys longed for, and with him of the so objects ardently drive them hit them! harsh words as 'Hit them! destroy them all,these scoundrels of monkeys!' away, And those warriors he ordered his men to assail them. from themselves ready to shoot off the arrows made The
uttered cries to frighten away lifted up clods and sticks and the monkeys ; others invaded They the tree, as spears to throw at them. if they were to attack a hostile fortress. their bows

(strung), and

248

"

GATAKAMALA.

perceived the approach of loud tumult and that noisy royal army with moving like the billows of a sea roused by the violence uproar, on the assault made all sides of the wind ; he had seen
of arrows, spears, of his excellent tree with a shower a bolts resembled shower of thunderclods, sticks, which he beheld his monkeys to do any; and unable thing but utter discordant cries of fear, while they His looked up to him with faces pale with dejection.

But the Bodhisattva

had

Being compassion. affected with the utmost mind was himself free from affliction, sadness, and anxiety, he his tribe of monkeys, and having resolved comforted to the top of the tree, their rescue, climbed upon it. desirous to jump over to the mountain-peak near that place could although successive leaps, the Great many surpassing heroism, passed across the spot. 8. Other
monkeys in even

And

reached only by Being, by dint of his like a bird and held

be

be able to traverse not would two that space successive leaps, but he, the one, swiftly crossed it with one single courageous bound, as if it were a small distance. mination, had fostered his strong deter9. His compassion it to but it was his heroism which brought

So he made its perfection. it out, and by the earnestness the way to it in his mind. Having mounted, then, on he found

his

effort to carry of his exertion he found

utmost
some
a

tree). jumped

the mountain-slope, deep-rooted and strong-rooted, the size of which surpassed distance (betweenthe mountain the and the he This he fastened to his feet, after which
cane,

elevated place of tall and strong,

back

to

great and he was the Great Being hands the nearest

the distance was by his feet being tied, embarrassed in seizing with his hardly succeeded

the

tree.

But

as

of the tree. Then holding fast that branch and keeping the 10. his tribe, cane stretched by his effort, he ordered them the signal proper to his race, to come making quickly
off the
tree.

branch

XXVII.

THE

STORY

OF

THE

GREAT

MONKEY.

249

bewildered by fear, as the monkeys, they were having found that way hastened to make of retreat, his body without regard use of it,wildly rushing over to him, and safely escaped along that cane. While being incessantly trodden by the feet of 11. those fear-bewildered monkeys, his body lost the solidity of its flesh, but his mind did not lose its extraordinary firmness.
come overwere this,the king and his men with the utmost astonishment. Such a splendid display of strength and wisdom, 12. to combined with such great self-denial and mercy in the minds of those who rouse others, must wonder hear of it ; how much did it affect the bystanders more

And

On

beholding

who witnessed it ? Then the king commanded

*

his
'

men

chief of apes,' he said, having and bruised by the feet of the multitude of monkeys his body, and remaining who, agitated by fear, ran over in that same be excessively position for a long time, must Surely, he will be unable to tired. retire
Therefore, by himself. this difficult posture the place where he quickly dress a canopy underneath is,which being done, the cane and the banian branch be shot off simultaneously, with one arrow must each.' from Then they did so. the king ordered the monkey to be gently lifted off the canopy and placed on a soft for in There he lay without couch. consciousness, haustion consequence and his exof the pain of his wounds had his wounds After he had swooned. been salved with clarified butter and other ointments suitable for the reliefof fresh bruises, his faintness grew he was less. When he had recovered his senses, visited

This

in this manner his limbs shaken

And

the king, who, affected with curiosity, admiration, and respect, after asking him about his health, continued thus : bridge for those a thy body 13. 'Thou madest life, for thy own feeling no mercy monkeys, and What or art thou to them them. what rescuedst
are

by

they

to

thee ?

250
14. 'If thou

GATAKAMALA.

person worth hearing foremost of monkeys. No this matter, pray, tell it me, fasten small fetters of friendship, methinks, should one's mind to enable it to do the like performances.' In reply to these words the Bodhisattva, in return
me
a

deemest

for the king's wish in a proper manner. 15. 'Those,

to

relieve him, made He said:

himself known

to act always prompt up to my orders, charged me with the burden of being their ruler. And I, for my to them part, bound with the affection of a father for his children, engaged myself to bear it ; so I did.

sovereign, is the kind of relation It is rooted by time them and me. existing between and has increased the friendly feelings existing between Our dwelling together animals of the same species. has strengthened it to the mutual affection of kinsmen/ On hearing this, the king affected with great admiration
1

6. 'This, mighty

replied 17. The

'

to

serve

theirs.

ministers and the rest of his officialsare the interest of their lord, not the king to serve For what, then, did Your Honour sacrifice
'

yourself in behalf of your attendants ? The Bodhisattva spoke : Verily, such is the lore of Political Wisdom Your but to Majesty, (ra^aniti), it seems difficultto follow. me something
'

8. 'It is excessively

unbearable
unacquainted who, having

pain,

even

with us. their minds

painful to overlook heavy and if the sufferer be somebody How if those suffer much more,
intent
on

worshipping

us,

are

like dear relations to us ! 19. 'So, on seeing distress and despair overwhelming in consequence the monkeys of their sudden danger, a great sorrow did not me, overcame which leave me to think of my room personal interest.
'

20.
arrows

noise
21.

and the glittering dreadful on all sides, and hearing the of the strings, hastily and without further consideration I jumped over from the tree to the mountain. ' Then for the distress of my poor comrades,

Perceiving fly upward

the

bows

bent

"

XXVII.

THE

STORY

OF

THE

GREAT

MONKEY.

251

the highest degree of terror, drew me back to I tied a cane fast to my feet, a wellrooted reed, suitable for the effort at which I aimed. I jumped once 22. leaping from 'So more, the in order to rescue to tree, the mountain-side my
overcome

with them
"

comrades, and with branch stretched out

my

hands
a

I attained
to

its

nearest

like

hand

meet

me.

23. 'And while I was body between that cane

hanging

there with

the

tree,

those

escape, running The king, perceiving the ecstasy of gladness, which in that miserable condition pervaded even the Great Being, and much wondering to him at it,again spoke

and that outstretched happily made their comrades of mine hesitation over body.' my without

extended branch of

What 24. good despising your own

'

has

Your

Honour
'

obtained,

thus

welfare and taking upon yourself the disaster which threatened others ? The Bodhisattva spoke : Verily, my body is broken, O king, but my mind 25. is come to a state of the greatest soundness, since I removed I exercised distress of those, over the whom royal power for a long time. have their proud 26. 'As heroes who vanquished in battle wear limbs the beautiful on their enemies I gladly bear so marks of their prowess like ornaments,
'

these pains. Now 27.

'

requited them that long succession my of prosperity which I got by the chieftaincy over me tribe, that showed not only their reverence and other but also their affectionate attachment. marks of worship, For this reason, this bodily pain does not grieve 28.

I have

'

struction the dedeath approaching my of my pleasure, nor It seems to me which I have incurred by thus acting. rather the approach of a high festival. by Self-satisfaction gained requital of 29. 30. former benefits, appeasement of the solicitude (caused honour on the part of a king, a spotless fame,
me, nor

the separation

from

my

friends,

nor

'

thereby),
fearlessness

grateful

which my of death, and the approbation from the virtuous behaviour will meet with

252 these

GATAKAMALA.

qualities, O thou who, like a tree1, art the I obtained by residence of excellent virtues ! have But the vices falling in with this wretched state. by such a king as opposite to these virtues will be met for his dependents. is without mercy
good
"

For, if a king be devoid of virtues, if he have his good destroyed renown and vices have taken up their abode in him, say, what else may he expect than to go to the fierce-flaming fires of hell ? For I have to this reason thee, 32. explained
'

31.

'

powerful prince, the power of virtues and vices. Rule, For Fortune therefore, thy realm with righteousness. shows in her affections the fickle nature of a woman.
but also only the military men both the animals of war ; his officials his people, ; townsmen ; those who have no protector; and landsmen ^rama^as and both (classes religious people) of and Brahmans to endow a king endeavour ; all of them must
33.
*

His

army,

not

with such happiness as he were their father.

34.
"

is conducive
increasing

to

their good,

as

if

In this
next.

manner

glory, thou and in the the

mayst

With

enjoy

in merit, wealth, and prosperity both in this world

this kind

of felicityproper

to

of old (ra^arshis) and attainable by towards thy subjects, practising commiseration mayst be illustrious, king of men O ! thou
'

holy

kings

35. After thus instructing the king who, like a pupil, listened to him with devout attention and set a high his words, he left his body paralysed in its value on functions by the excess to of his pains, and mounted Heaven.

then, those who imitate the behaviour even of the virtuous win over the hearts of their Thus is desirous of enemies. considering, he who imitate the to the affection of men gaining ought behaviour of the virtuous. [Thisstory is also to be The propounded, when discoursing on the Tathagata.
manner,
4

In this

This simile is not improper, the speaker being

monkey.

XXVIII.

THE

STORY

OF

KSHANTIVADIN.

253

creatures

are

not

as

able
was

to

profit,

as

treating of listening with attention to the preaching of the Law, when discoursing instructing princes, in on and also when compassion, a king this is to be said : In this manner which case
others.'

the Lord Likewise,

to

bring about their own bring about the profit of

when

'

must

be

merciful

towards

his

subjects.'

adduced
manner

treating of also, when the virtuous show their gratitude/]

It may In gratitude.
*

be this

XXVIII.

THE

STORY

OF

KSHANTIVADIN

l.

(Cp.the
Truly,
to

Pali Gataka, No. 313, Fausb. Ill, 39-43.)

imbibed have those who the wholly and are great in keeping their virtue of forbearance This will be tranquillity there is nothing unbearable. taught as follows.
an time the Bodhisattva, it is said, was ascetic He had become had forsaken the world. convinced who is beset with bad that the life in a home, since it for righteousness ; occupations, leaves but littleroom

One

for it is visited by for quiet, inasmuch

many evils and sins and unfit it implies the prevalence as of

a material interest (artha)nd sensual pleasures (kama); it is exposed to the inroad of defiling passions : love, lasciviousness, hatred, infatuation, jealousy, anger, pride, selfishness, and the rest ; it involves the loss
of the abode hand possession of covetousness he understood
one,

of shame

and

and wicked the homeless

religion, and is the lust. On the other

state,
as

it avoids

material knowing,

to able property and sensual objects, be an agreefrom those evils. Thus being wholly free by his conhe became an duct, ascetic, eminent

and
1

his learning, his placidity of mind, in he was his self-restraint. As

his modesty, the habit of

Kshanti here be an In the original Kshanti^atakam. must Kshantivadin ; in the Pali redaction the name abbreviation of the corresponding story bears the titleof Khantivadi^ataka.

254

GATAKAMALA.

forbearance and teaching the Law always preaching from that point of view, in strict conformity with the his he had vow taken to do so, people neglecting him a name and that of his family, made proper name of
their
1. own

invention,

calling
or

him

Kshantivadin.

(forbearance-preacher).
Illustrious domination

also an extreme body, language

new 2.

knowledge or penance, for arts, likewise anomaly passion of behaviour are or the causes of giving
case

names

to
was

men.

So

the

with

him.

His

true

name

vanished knowing

because for the appellation of Kshantivadin, desiring to the power of forbearance and like himself, with he that virtue mankind, adorn that topic. constantly used to discourse on
a endurance, part of his which was by very nature and the firmness of which he showed his unaltered calm, when by injured others, as well his excellent sermons him as on that subject, gave the renown of a Muni.

3. The

great

One was a residence of the High-minded place forest, lovely by its utter solitude and exhibiting in the beauty of a garden ; it bore flowers and the charming
The
a pond of pure and encompassed water embellished by white and blue lotuses. By his dwelling there he procured for that place the holiness of a hermitage.

fruits

at

all seasons,

4.
a

For

where pious persons adorned have their residence, such virtues,

with
a

cellent place is

ex-

very

auspicious

and

a pilgrimage (tirtha), There he was venerated

lovely one, hermitage.

by the

sacred

place of

different deities,

who

living there., and often visited by such lovers of virtues and desirous of their people as were To that multitude of visitors he showed salvation. the high favour of entertaining them with his sermons
were

on

both their ears the subject forbearance, of rejoicing and hearts. Now it happened one time in the season of summer that the king of that country, in consequence of the

XXVIII.

THE

STORY

OF

KSHANTiVADIN.

255

hot weather, was seized with a great longing to play in desirable thing at that time. So a the water, very he went to that place in the forest, with his harem by the different delights it was distinguished as

in the wood rambling with the beauties of his zenana spreading about on all sides, he embellished its Nandana-like to so splendour, speak, by the rich display of the graceful sport of himself and his wanton retinue. 6. In the arbours and bowers, under the forest-trees dress of flowers, and in the water with their laughing lotuses the king delighted in the with its expanding
unrestrained females.

proper to gardens. he was 5. While

expansion

of the natural dalliance of the

7. Smilingly he beheld the graceful movements of fear and its beautiful expression on the faces of some molested by bees, that were allured by the perfumes for bathing of the implements and anointing mixed fragrance of garlands and the odour of the with the
rum.

they had adorned their ears with the beautiful flowers, and their hair wore most plenty of have enough could not of flowers. garlands, the women In the same the king could not look enough at way their wanton playing. He beheld those chaplet-like clusters of females, 9.
8. Though
now

clinging

groups,
trees.
10.

tarrying the arbours, now hovering like bees about sometimes

to

at

the lotusthe flowery

lascivious cries of the cuckoos, the dances of the peacocks, and the humming of the by the tattle, the dances, and the bees were outdone songs of those women. The sound of the royal drums, as strong as the 11.
Even

the bold

rattling of thunder,

induced

the peacocks

a wide-spread peculiar cries and make actors tails,as if they were worshipping by the virtue of their art. Then, having with his harem,

their circle of their the monarch

utter

to

enjoyed,

to

his heart's

256
content

GATAKAMALA.

the pleasure of walking about in that gardenlike wood, as he was tired with incessant playing and his mind, the king laid himself drunkenness overcame his very precious royal couch in a beautiful down on
arbour, and fellasleep. Now, the women when longer occupied no was

satiated with the kept them which

that their lord perceived not with them, as they were loveliness of the forest manifold

from that they moved enchanted, place, and rambled about in groups formed according to their liking,mixing the confused sounds of their rattling ornaments with the tinkling noise of their chatter. Followed by the badges of sovereign power, the 1 2. royal umbrella, the royal tail-fan,the royal seat "c., decorated were ornaments with golden which and borne by female slaves, the women dulging walked about, inunrestrainedly in their natural wantonness. the entreaties of the female servants, 13. Disregarding they greedily laid hands the lovely upon flowers
and

twigs

of

the

trees

within

their reach,

by prompted 14. Though

of flowers, both as ornaments and arranged as wreaths, they left on their tree no way shrub lovely by its flowers, nor with its waving twigs without stripping them, out of cupidity. Now in the course through the of their rambling forest, the loveliness of which had captured their minds, the king's harem approached the hermitage of KshanBut those who were in charge of the royal tivadin. the penance-power they knew wives, although and high-mindedness to venture that Muni, did not of
prevent

their petulance. they had plenty

them

to attachment intervention.

attracted by loveliness of by (the) was enhanced superwhich natural its power (of entered the hermitage occupant), Muni the eminent and saw sitting there with crossed legs under a tree, a view auspicious and purifying to behold. His tranquillity gave a soft expression to his

account entering, on of the king's his darlings, lest he might resent their So the royal wives, as if they were the splendour the of that hermitage,

from

XXVIII.

THE

STORY

OF

KSHANTIVADIN.

257

countenance

the exceeding profundity of his mind from the it were, inspired awe ; his face radiated, as to his diligent and, owing splendour of his penance bore the beautiful expression exercise of dhyana, is proper to even senses, undisturbed of calm, as though the loftiest subjects meditation were of present In short, he was like the embodied to his thoughts. lustre of his penance The Dharma. the subdued
;

royal wives, and the very sight of him was them their dalliance, abandon sufficient to make Accordingly haughtiness. frivolity, and they went down in a humble to him attitude, and sat respectfully He, for his part, performed in a circle around him. to them and saying them the usual salutation, welcoming kind and courteous to them things which are agreeable
minds

of those

guests ; then availing himself of the opportunity him, he showed them which their questions procured in discourse, preaching his hospitality by a religious
to

by women, as were and easily understood such terms illustrating his exposition of the Law with examples. He who, having obtained the blameless human 15.
'

state,

and
senses

being
to
"

born

in the full possession

and

neglects
attention
'

and vigorous, without sound do good actions every day from lack of deceived ; is he not is much such a one

of organs *, any defect

to subject

the necessity of death ? A man be ever 1 6. so may excellent by his birth, his figure, his age, his superior power, or the wealth happiness in the never of his estate, will he
other world,
*

unless

he

be

conduct (^ila), the rest and For surely, he who 1 7. birth and the rest, abhorring

purified by charity, good of the virtues. devoid though of a noble

wickedness,
resorts
one sea

enjoy

to

the virtues of charity, good conduct "c., such a hereafter visited by every kind of bliss, as the

is
in

the rainy
1

season

by the

water

of the rivers.
are

the effect of former actions. They to proceeding impediment on an the Buddhists the way to for the same impurity and incompetence reason, as they entail in Brahmanism. at sacrificial performances

Bodily infirmities are

with

salvation
to assist

258
1

GATAKAMALA.

excels by his extraction, his figure, his age, his superior power, or the wealth of his estate, is the most to virtues ornament proper attachment his golden garlands are only already in this world ; indicative of his riches. it is are the ornaments 19. 'Blossoms of trees, flashes of lightning that adorn the big rain-clouds, the by lotuses and waterlilies with their lakes are adorned
8.
*

To

him

who

drunken
*

bees

but

various differences of men with respect to beauty of figure, wealth, their health, duration of life, birth may be classed under the heads of low, middle and high. This
properties nor No, it is the result of a man's actions (karma). 21. 'Knowing this to be the fixed law of human keeping in mind the fickleness and existence, and recting difrailness of life, a man must avoid wickedness, triad is not the effect of natural by external influences, indeed. caused

the proper The 20.

ornament

virtues brought of living beings.

to

perfection

are

his heart
way
22.

to

pious

behaviour.

leading
4

to
a

But

good reputation and to like defiled mind acts

this is the happiness.

a

For

fire, it burns

away

He the good of one's neighbour. self and one's is afraid of wickedness, therefore, ought carefully who to keep off such defilement by cultivating what tends
to

the contrary. As a fire,however 23.

'

great

river, filled up
o

to

fiercely burning, if it its borders with water,

meet

comes be-

extinguished, so does the firewhich blazes within if he relies on forbearance that will the mind of a man, him both in this world and in the next. serve So forbearance is of great benefit. He 24. who for he has practises this virtue avoids wickedness,
*

thereof the causes vanquished of it. In consequence he will not his cherishing to rouse enmity, owing friendliness. For he will be a person this reason, beloved and honoured, and accordingly enjoya happy life. At the to Heaven as (aseasily) if end he comes he entered his home, his attachment to to thanks a meritorious behaviour.

XXVIII.

THE

STORY

OF

KSHANTIVADIN.

259

ladies, this virtue of forbearance, I say, 25. 'Is celebrated as the superior degree of a pious nature ; as the highest development obtainable by merit and good repute ; as that purification which is attained ; as the highest wealth afforded without touching water by many affluents of virtuous properties. It is praised also as the lovely firmness of 26. is always indifferent to mind of the virtuous which
'

Moreover,

'

obtained kshami1; as of benefiting mankind ; as well acquainted with pity. Forbearance is the ornament 27. of the powerful; highest pitch of the strength of ascetics ; and it is the of rain on the consince it has the effect of a shower flagration by
'

done injuries

them by others; its properties its lovely name

to

as

having

be called the extinguisher of evils, it may of misfortune both in this world and after death. To the virtuous forbearance is a coat of mail, 28.
'

the tongue of the wicked Mostly it changes those shoots off against into flowers of praise, which may be inserted weapons in the garland of their glory. It is stated to be the killer of Delusion, that 29.
the
arrows

blunting

which them.

'

adversary

which

to

Ms

utmost

of the Dharma, and an easy contrivance by then, ought not to do reach salvation. Who, to obtain forbearance, that virtue invariably
to

conducive In this

happiness

manner

?' the High-minded

an

One
sermon.

entertained

edifying guests with king, having the of satisfied his want but his eyes sleep, awoke ; his lassitude was gone, were heavy with the dimness of inebriation, which still had not Desirous of continuing entirely passed away. his amorous asked the female sport, he frowningly servants who were guarding his couch, where his wives nesses were. 'Your they answered, 'Their HighMajesty,' embellishing other parts of the forest, tp admire the splendour of which they walked on.' Having been thus informed by them, the king, as he
are
now
1

those female Meanwhile

Kshania

is

synonym
S 2

of kshanti.

26O

GATAKAMALA.

witness the sportive sayings -and laughing and doings of the royal wives, how they were from free and unrestrained, his couch, rose jesting

eagerly

desired

to

by his female warriors bearing his accompanied his garment, and umbrella, his chowrie, his upper sword, of his zenana, and followed by the eunuchs their armour and having reed-staves in their wearing hands, he marched It through the forest after them.
and
was

had
a

they had taken ; for they easy to follow the way by means wantonness traced it out with juvenile of

flower-clusters, and of various blossoms, by the they had strewed about, moreover by them. red sap of the areca-nut and betel chewed he went So then, going after them to the hermitage. But no sooner had the king seen that most excellent
multitude twigs, which y?/shi Kshantivadin
by the circle of the surrounded seized with a fit of wrath. royal wives, than he was This frenzy overtook him, partly because he was long l, and bore him a grudge since his enemy partly in consequence of his intellect being still troubled by drunkenness his mind overcome and with jealousy.

himself was of composing small, he lost his countenance, disregarding the laws of decenc) So his to sinful wrath. and politeness, and submitted his face, on appeared colour altered, drops of sweat his limbs trembled, his brows frowned, and his e"es
as

And

his power

ness, loveliHe grace, and waned. pressed his hands together, and rubbing them, squeezing his golden his finger-rings and shaking thereby
tinged reddish,

squinted, rolled, stared. beauty of his figure had

The

armlets, scolded invectives : Ha,

' '

that excellent uttering ./frshi, he exclaimed,

many

30.

Who

is that knave

our casting his eyes on of a Muni this hypocrite These words alarmed

who wives ?

our injures

majesty,

Under
a

acts

like

the disguise fowler.'

the

who
1

said to
This
can

the
be

king

'

and Your

disturbed

eunuchs,
not to

Majesty ought

for in the Pali Gataka, wonder, king is identified with Devadatta.

no

that wicked

XXVIII.

THE

STORY

OF

KSHANTIVADIN.

26

has purified his Self who life of vows and restraints and penance ; is his name.' Kshantivadin Nevertheless the king, in the pervertedness of his mind, did not take to heart their words, and continued : Alas ! Ah ! 31. 'So it is then a long time already since this

speak so. by a long

This

is

Muni

'

hypocrite, setting himself up as the foremost of holy ascetics, has deceived people by his forgery ! Well, then, I will lay open the true nature of that hypocrite, though he keeps it veiled with his ascetic's dress and well conceals it by practising the art of delusion and false godliness/ After thus speaking, he from the hand took his sword of the female guard bearing it) the holy Ashi (who was and rushed on his with the determination of striking him, as if he were
'

royal wives, who had been informed by their attendants of the king's approach, on seeing his fine features changed by anger, became much and afflicted, looks expressive with anxious of their trouble and from the earth, and took leave of consternation rose to meet the king, the holy 7?zshi. Then they went him with their folded hands and as they stood near lifted up to their face, they had the appearance of an the brightness assemblage when of lotuses in autumn, of the flowers begins to peep out of the enclosure of
rival. The the buds. 32. Yet
their modesty their graceful demeanour, and his mind incensed with the did not appease

comeliness fire of wrath. But

the queens who commenced already to recover from their first terror, perceiving that the king in the is altered by behaviour fierce manner whose of one in the direction of anger was marching with a weapon he kept fixed his adverse looks, the holy ^/shi, on whom him in his way, and surrounding placed themselves Your Majesty, commit pray, do not entreated him : This man is the Reverend a reckless act, do not, pray. king, however, Kshantivadin.' his The to owing heart's wickedness, became the more angry, thinking :
*

Surely, he

has

already

gained

their affection.' He

262

GATAKAMALA.

their temerity in requesting by clear signs reproved frowning them and (of his discontent), casting on had taken the jealousy which angry looks, fierce as After which, turning to his of his mind. possession eunuchs
and wives 33. does

shaking his head so that his royal diadem ear-rings trembled, he said with a glance at his
and
:
'

This

not

speaks only of forbearance, but he he was passible imnot practise it. For example, to the covetousness of the contact with
man

females.
does not at tongue all agree with his What actions, stillless with his ill-intentioned heart. do in the has this man senses to with unrestrained penance-forest, that he should simulate religious vows
'

34.

His

and
a

of ?' saint Now, the king in his fit of wrath having thus rebuked his hard-heartedness, his queens shown and
and
were

dress

sit down

in the hypocritical posture

they knew made who

affected with sorrow his ferocious nature and

him
were

affected with anxiety, and that signs to them with their hands afflicted, made So they went they should withdraw. away, lowering over that best their faces with shame and lamenting of /^'shis.
are the cause 35. 'We of the king's wrath against that sinless and self-subdued holy ascetic, wide-famed knows for his virtues. Who what will be the end of it ? In one some way or other will the king perform

inaccessible to likewise alarmed,

and sadness, for they his contumacy which The persuasion. eunuchs,

deed, when he will make unbecoming down him, however on virtuous.

'

his wrath

fall

be able to destroy his this king would by it, own royal behaviour and his glory obtained hurting the body of that Muni, as well as the body of his penance, and grieving our at the guiltless minds same time F After the queens thus lamenting and sighing on his
36.

Yea,

account

"

for what

could

they else do for him

?
"

were

XXVIII.

THE

STORY

OF

KSHANTIVADIN.

263

up to the holy gone, the king in wrath came him with drawn threatening sword, in order to strike On seeing that the Great Being, though him himself. turbable thus assailed, kept his calmness unchanged with imperthe more constancy, he became excited, and to him : said How that 37. skilled he is in playing the holy one, if he were he looks even a Muni, as at me persisting in
'

his guileful arrogance!' however, The Bodhisattva,

owing

to

his

constant

not at all disturbed, and as practice of forbearance, was from that hostile proceeding, he at once understood that it was not though the without astonishment,

eagerness such
an

of wrath
unbecoming

which
way

caused that he

the king to had thrown

and

act

in

and evil, he of appeasing and, with the object pitied that monarch like this : him, said, in truth, something Meeting with disrespect is nothing strange in 38. his good
'

restraint of politeness and good faculty of distinguishing between

manners

off all lost the

this world ; for this reason, also happen since it may to be the effect of destiny and guilt, I do not mind it. But this grieves me towards that I cannot perform kind reception, you, not even with my voice, the usual due to those who come to me. Moreover hear this, O sovereign. bound to put evilTo such as you, who are 39. doers on the right way and to act for the interest of
'

'

the You

creatures,

it never

should
'

rather

behoves to do any rash action. follow, therefore, the way of reflection

good
may

evil ; considered inversely, something evil may appear in a false light. be be done The to cannot truth about anything before inquiring by reasoning into discerned at once
40.

Something

be

the differences in the several modes of action. king as gets a true insight of his But such a 41. by reflection and, after that, line of conduct proper
'

by the way carries out his design with righteousness of his policy, will always effect the thrift of dharma,

264

GATAKAMALA.

in his people, nor will he be devoid artha and kama of that threefold prosperity himself. For to this reason, 42. you purify your ought
'

be only intent on to rashness, and such In fact, transgressions to good repute. actions as tend of a decent behaviour are highly notorious, if they are by persons of a high rank in whom they committed before. seen were not mind

of

43.
arm,

In

penance-forest

protected

would not suffer anybody is blamed do what by the pious and destructive to is it that you should be decided How good behaviour. to act in this way yourself, O king ? harem mitage herto came 44. 'If your my perchance together with their male attendants, what fault be found there that you should allow may of mine yourself to be thus altered by wrath ? Suppose, however, fault there is here some 45.
you
'

by your mighty else, in truth, to

become then, you even would mine, forbearance indeed, is the chief ornament my lord. Forbearance, his cleverness in ; for it betrays of a powerful one keeping (the his virtues. treasury of) be adorned Kings cannot so 46. either by much

of

their dark-blue ear-rings with their reverberation of dancing shine on the cheeks, or by the several brilliant by as they are adorned jewels their head- ornament, of forbearance.
'

Thus

considering, pray, do

not

disregard

that virtue. Set aside irascibility fit to be 47. which is never as relied upon, but maintain forbearance (ascarefully) 1. In truth, the lovely behaviour your dominions of to ascetics, is full of bliss.' princes showing their esteem Notwithstanding by that excellent this admonition Muni, the king, troubled by the crookedness of his mind, persisted in his false suspicion. So he addressed him again : If you but really are a not 48. mock-ascetic,
'

Literally: as if it were the earth. The comparison in the original, for ks ham a may pun convey the meaning while it also signifies forbearance.5
'

constitutes
'

of

earth'

XXVIII.

THE

STORY

OF

KSHANTIVADIN.

265

of restraint, for what reason then do you, under the pretext of exhorting me ] to forbearance, beg safety from my side ?' The Bodhisattva Hear : then, great answered for what reason I urged you. prince,

engaged

in keeping

your

vow

I spoke so that your good renown 49. might not break down blame you would incur because under the if it were me, to be said of you the king has killed of
* "

guiltless ascetic, a Brahman." Death is an invariable necessity for allcreatures. 50. For this reason I am have I anynot afraid of it,nor thing I recollect my own to fear, when behaviour. for your But it was 51. sake, that you should not
' '

Righteousness, the suffer by injuring I praised forbearance to that instrument for attaining salvation.
'

source

you

ness, of happias the fit

armour of virtues and an I gladly praise Forbearance, for it is an against vices, excellent boon, 1 offer you/ But the king disdained these gentle flowers of speech Muni him. Scornfully he said to which the offered see that foremost of ^shis : Let us now your attachment

52.

Since

it is

mine

'

forbearance,' and so speaking, he directed his sharp sword to the right hand of the Muni, which was a little extended towards him, with a prohibitive gesture, its very fine and having long fingers upward, and
to

like a lotus from its stalk. did not feel so much pain, 53. Yet the Bodhisattva even after his hand had been cut off so steadfast was he in keeping his vow as sorrow conof forbearance cerning
severed
arm
"
"

it from

his

future misfortune he saw, whose to fall terrible and irremediable upon that which was to pleasures. person hitherto accustomed And Alas ! he has transgressed thinking within himself: the boundary of his good, he has ceased to the
cutter,
*

be

him,

person worth he would as

J

admonishing2/ and commiserating

do
a

sick

man

given

up

by

the

I read asman. Instead of asmad Cp. Story VII, stanzas 20-26.

266

GATAKAMALA.

to silent. But the king continued speak threatening words to him. in this manner And 54. your body shall be cut to Desist from hypocritical your pieces until death. penance, and leave that villainous forgery.' He understood The Bodhisattva made answer. no him be deaf to admonition had learnt his to and

doctors,
'

he

kept

obstinacy.
same

One,

in the successively and way cut off the other hand of the High-minded his ears both his arms, and nose, and his feet. the

Then

king

55. Yet
or

that foremost

anger, when His knowledge

come

eventually forbearance

did not feel sorrow of Munis his body. on the sharp sword fell down that the machinery of his body must to an end, and his habitual practice of

him so strong. against everybody made 56. In consequence of its habitual friendliness, the inaccessible to the one was mind of that virtuous Even sense on account of himself. while he of sorrow remained off, his forbearance king fallen from he saw but that the unshaken, Righteousness, him sore made with grief. Verily, the compassionate are 57. great in who
saw

his limbs

being

cut

so are not retaining their tranquillity throughout much by pain arising in themselves, as they grieve afflicted on account of the suffering of others. that cruel deed, 58. But the king, after performing

he caught by a fire-like fever, and when a sudden went out of the gardens, earth on opened and him. swallowed After swallowing to the king, the earth continued in the fearful noise, and fiery flames appeared a make
was

anon

great consternation all around, The and perplexed and alarmed the royal attendants. king's ministers, knowing the grandeur of the penance-

opening.

This

caused

power of that Muni and imputing to it the catastrophe of the king, were affected with anxiety, lest that holy /fo'shi the whole country on account should burn down Thus apprehending, of the king. they went up to the holy y?/shi, and bowing him with to him entreated folded hands to be propitious.

XXVIII.

THE

STORY

OF

KSHANTIVADIN.

267

impelled by his infatuated that king, who has put thee into this state by an mind exceedingly be alone the fuel for the fire of thy curse. rash action, Pray, do not burn his town !
*

59.

May

60.

'

Pray,

do

not

destroy

for his

fault innocent

and children, the old and the sick, the the poor ! Rather shouldst thou, being lover of virtues, preserve both the realm of that a king and thy own righteousness.' In reply to this, the Bodhisattva them : comforted people, women Brahmans and
*

Do
6
1.

not

sword innocent an
a

fear,'he said, sirs. As to that king who 62. my hands and feet, my ears
'

'

justcut

off with

his

person
a

ascetic living in the like me aim at his hurt

maiming and nose, forest, how should

even conceive live long and no or

thought ? evil befall him ! A being 63.

such
'

May

that king
sorrow,

and sickness, by his evil by cupidity and hatred, consumed subdued Who to be pitied. ought to get actions is a person ? angry with such a one l be ever And so 64. should that line of conduct
'

to subject

death

u preferable, O that his sin might ripen (itsnavoidable ! For to people in detriment of no other but me result) to pleasure meeting with suffering, even, for accustomed a short time, is keen and unbearable. king But now, I am 65. as unable to protect that happiness, his own who annihilated in this manner for what reason should I give up that state of powerlessness of myself and indulge in hatred against him ? Even 66. without a king's intervention, everybody born has to deal with sufferings, arising from death, "c. it is Therefore in this (series of evils), birth alone which 2. has to oppose For this not being, what suffering one there arise and from whence ? may lost my worthless For many I have kalpas 67.
'
'

Viz. indulging

in anger

and

cursing

a
a

7?zshi, who has obtained dreadful weapon.

2

supernatural

The curse that king. by his penance, power

of is

In other words,

one

has to strive for final extinction.

268

GATAKAMALA.

body How
account not

in

in numbers ways of existences. manifold is it that I should forbearance on give up it of the destruction of that frame ? Would
as

be
a

if I

were

to

give up

jewelof

the firstwater
to

for

straw
'

68.

? Dwelling

in the forest, bound

a

my

vow

of

world-renunciation, of preacher and 1 feel the desire death, how soon a prey to should ? Do not fear me of revenge any longer, then, peace be to you, go ! 69. After thus instructing and at the same time them as disciples in the Lore of the pious, admitting kept his constancy unthat foremost of Munis, who shaken forbearance, left his to his relying on owing to Heaven. earthly residence and mounted
'

forbearance

then, indeed, to those who have wholly imbibed the virtue of forbearance great in keeping and are their tranquillity there is nothing unbearable. [Thus is to be said when discoursing on bearance, the virtue of fortaking
the Muni
for example.

So

On

account

of the vices of rashness and wrath, taking the king for example, this story is also to be told, and when the miserable expounding consequences of sensual In this manner pleasures, saying : sensual pleasures lead a man to become behaviour to wicked addicted which brings him into ruin.' It may also be told with
'

the

object of

showing

the

inconstancy

of

material

prosperity.]
in pallava 38, as story is also extant in the Avadanakalpalata, kshantijila^jantyaverse appears from the Anukramam, 15 (yah bhu/" /"/"innango 'py but this part of the work has
as

This

yet

not

been

avikaravan),
nor

published

is it found in the Cambridge

MSS.

XXIX.

THE

STORY

OF

THE

INHABITANT

OF

THE

BRAHMALOKA.

blameable, those of unbelief are are by the vice of clinging to a false who possessed belief are by the especially worth commiserating This virtuous. will be taught as follows.
the
tenets

Since

XXIX.

STORY

OF

INHABITANT

OF

BRAHMALOKA.

269

Lord, having gathered by a constant a store practice of dhyana of good it is said, a birth in the Brahmaloka, karma, obtained, in consequence theless, Neverof the ripening of that merit. to his having owing always been conversant in his former existences, that high with commiseration
our

One

time the Bodhisattva,

of the Brahmaloka, which he had obtained did not as the effect of the excellence of his dhyana, destroy in him his longing for the task of benefiting happiness others. By i.

sensual pleasures, however become people material, worldly utterly careless. But a frequent absorption in the delight of meditation,
ideal, does not hide the desire for benefiting mind of)the pious. others from (the Now one time it happened that the High-minded his looks over Region One was the of passing passion ComSensuality1 below (hisBrahma-world),here w finds its proper sphere of action, since this
of different forms of sufferings and calamities, and containing the elements for moral illnesses, disasters, injuriesgainst living a

indulging

in

however

is the region

visited by

hundreds

And beings, and sensual pleasures. Angadinna, king of Videha, named

the his wilderness of a wrong belief, partly by the fault of friends, partly also in conseintercourse with bad quence his being ardently attached to false thoughts. of That king had got this persuasion : there is no other
*

he perceived erring in

the

like could there be anything world after this ; how or result ripening out of good evil actions ? and in conformity with this belief his longing for religious to averse performing practices was extinguished, he was
'

the

pious

works

of

charity, good
is in Buddhist

conduct

The

Brahmaloka
to

or

Brahma-world

(see the region of sensuality, the world superior Burnouf, Introduction, "c., p. 604) or kamava^ara (see Hardy, I, Manual, pp. 3, Cp. Kern, Geschiedenis van het Buddhisme,
261).
Cp.
i.

cosmology kamadhatu

the

pp. 290, 291. of happiness:

Story XXX,
on

stanza
2.

21,

earth, royalty world, 4. final extinction (Nirvana).

where heavenly

we

have this series bliss, 3. Brahma's

7O

GATAKAMALA.

l (sia),"c.,
a

felt a deep-rooted

religious life,and owing ill-will to the religious law-books. laugh at tales concerning the other world, and showing Brahbut littlerespect and honour to .SramaTzas and he was he held in littleesteem, mans, whom exclusively
given

contempt to his want

for such as led of faith, bore Being inclined to

up to sensual pleasures. is firm in the belief 'surely, there is a He who 2. produce world hereafter where good and evil karma fruit of happiness and mishap,' such a one their will himself to cultivate pious avoid evil actions and exert
ones.

But by absence of faith a man follows his desires. Now disastrous attachment to that king, whose have mischievous false lore must consequences and
a

become

of calamities to his people, roused Devarshi. One the compassion of that High-minded time, when that king, always directed by his indulgence in sensual pleasures, was staying in a beautiful and
source

in his flaming brilliancy lonely arbour, he descended from the Brahma-world before his eyes. On beholding being who blazed like a mass that luminous of fire, shone like an agglomeration of lightnings, and spread about a great brilliancy of intense light like a collection by that lustre, of sun-rays, the king, overwhelmed him from his seat to rose was meet alarmed and Respectfully he looked reverently with folded hands.

and said : up to him (who stood in the air) thee a resting-place for thy feet, 3. The sky makes if it were as the earth, O thou being with lotus-like
'

feet ; thou

shinest far and wide, bearing the lustre of form is Who to speak. so thou, whose art the sun, a delight to the eyes ? The Bodhisattva replied : Know O king, one me, 4. who of those Devarshis
' *

attained mind's

Brahma's

world, having

by the power

of their

to religion strong and attachment assiduous love and hatred1, those two proud foes, like vanquished haughty chiefs of a hostile army in battle/ two
1

Love, viz. sensual love and

covetousness,

and

hatred

(with anger)

XXIX.

STORY

OF

INHABITANT

OF

BRAHMALOKA.

27!

the king offered him the hospitable his to wash guest, water worthy feet and the arghya-water \ accompanying this act (of homage) with kind words of welcome and the like.

After these words reception due to a

Then,
4

Very
4

looks at his face, he said : admiring wonderful, O Great /frshi,is thy figure. Indeed,
casting

thy power is supernatural. 5. Without clinging to the walls of a building, thou O Tell me, walkest in the sky as easily as on earth. has the lustre of a flash of brightness thou whose didst thou obtain this supernatural lightning, how power ?
'

The
6.
'

Bodhisattva

spoke

Such

superhuman

power

is the

spotless good of meditation (dhyana), and an excellent restraint of the senses, so practised in other existences that essential elements The king said : like Your
a

result, O conduct

king,

l (sia),

which I have they became

world
'

of my nature/ Does there exist in hereafter?' The Brahman2

'

world But, my dear sir,how should I too be able to said believe so ?' The Bodhisattva said : 'This is a tangible truth, Your Majesty,hich may be proved by reasoning w
:

there Majesty,

is

anything 'Verily, said king hereafter.' The

:

earnest

: ception the ordinary modes of proof (prama;/a) perIt is exemplified by the senses and the rest3. be by the declarations of reliable persons, and may Do tested by the method examination. of accurate but consider this : and of sun, moon 7. The heaven, with its ornament

with

'

stars,

and

the many-shaped

variety of animals,

are

the

are

not (vices, evil habits), only the two great divisions of vyasanani VII, 45 foil. See, for instance, Manu Buddhists. with 1 to is the name The of a worshipful offering of water arghya hospitality: a worthy guest, given with the other ceremonial marks of

madhuparka. vish/ara, padya, 2 The inhabitants of Brahma's world are called Brahmans. 3 The others are inference and analogy ; for it is unlikely that the disbeliever by means Brahman of the would think of persuading a fourth mode of proof, revelation.

272

GATAKAMALA.

in a concrete Let and visible form. world hereafter by scepticism so as not to not thy mind be benumbed perceive this truth. 8. Further now there are and then persons who, to their practice of dhyana and the vividness owing former existences. their remember of their memory, likewise be inferred, there exists From this it must a world after this. And myself, do I not give thee the evidence of a witness ? infer its existence also from thou must 9. Moreover,
' '

this.

a of the intellect presupposes previous existence of that intellect. The rudimentary intellect of the fetus is the uninterrupted continuation of the intellect in the preceding existence. Further, it is the faculty for catching matter 10. of

The

perfection

'

knowledge

Therethat is called intellect (buddhi). fore for the be a sphere of employment there must But it is not intellectat the beginning of existence 1. because of the possible to find it in this world,
absence of the eyes and the By inference, the place where

other it is

(organs sense). of
to

be found, is the

other
11.

'

world. It is known
nature

from

the

of conduct

and

by experience that children diverge of their fathers and show discrepancies the like. Now, since this fact cannot

it follows that we have to do arise without a cause, here with habits acquired in other existences. That the new-born child, though his mental 12,13. in are powers wholly rude and his organs of sense
'

torpid

state,

without being deep sleep, this proves exercised himself as to the fitways of taking his food. For practice, perfecting the mind, sharpens its faculty for acquiring knowledge for different special performances.

an makes instructed

take the breast in a state of so and almost his having in former existences

effort

to

Perhaps, since thou art of the existence of another

1

not

to the idea accustomed world, thou mayst stillbe

In other words, in the state of the fetus.

XXIX.

STORY

OF

INHABITANT

OF

BRAHMALOKA.

73

doubtful about the last statement. t (Shouldhis be the in this case and shouldst thou reason way:) Then the lotuses shutting and opening them14. selves indeed, of their having are also a proof, in other existences. already practised those movements Otherwise, this not being admitted, why dost thou affirm that the suckling's effort of taking the breast is the effect of exertion made in previous births ? then thou art obliged to put aside that doubt by case there is compulsion, the consideration that in one in the other freedom, and exertion is not made there, but that it is made here. 15. 'In the case of the lotuses, their opening and on time, but the effort to take the shutting depend breast not so. Moreover, there is no exertion in the lotus, but in the case of the suckling it is evident there is. It is the power of the sun that is the cause of the lotuses expanding. In this manner, b then, Your Majesty,y a close and it is possible to have faith in the careful examination world hereafter.' But the king, as he was deeply attached to the false lore he professed, also because the extent of his sin
'

"

"

'

was

that account of the Why, great ^z'shi, other world, and spoke : bear bug1 6. 'If the next world is not that (well-known) for children, or if thou judgestit fit for me to believe in it, well, lend me five hundred nishkas1 in here, and I shall give thee back one thousand
on
'

large, felt uneasy

hearing

the next existence.' ness, Now the king, according to his habitual boldwhen had uttered without scruple this unbecoming language, which was it were as the vomiting of the Bodhisattva answered belief,the poison of his wrong him in a very proper way. Still in this world those who wish to employ 1 7. it,do not make in order to augment their money, any loan at all to a wicked person or a glutton or a block'

Anishkaisa

gold coin, whose

T

value varied at different times.

274
head

GATAKAMALA.

sluggard. to their ruin. tends if they 1 8. 'But

or

For wealth going

see

to

such persons,

senses, and subdued a loan, even they offer of money produces bliss. be followed, line of conduct must very same 19. 'The O king, with respect to a debt payable in the But it is not world hereafter. suitable to contract such a loan with thee who art a person of a wicked because behaviour thou proof the evil doctrine

bashful, with thoroughly skilled in business, to such a one Such a bestowal unwitnessed.
one

fessest. precipitated into hell by thy own cruel actions originating in the sin of lore, thou wilt lie there, sore a wicked with pains and then call paralysed in thy mental powers, who would ? thousand nishkas upon thee for a debt of one
'

20.

For,

at

the time

when,

being

'There the regions of the sky do not shine in their full feminine beauty1 by the beams and of sun Nor destroyers of their veil of darkness. moon, the is the firmament there seen of with its ornament
21.

crowds
'

of stars,

like

lake embellished

by

unclosed

waterlilies. The 22. place where is encompassed next world,

the unbelievers dwell in the with thick darkness, and an icy wind prevails there, penetrating to the very bones being wise, would enter and extremely painful. Who, ? that hell in order to obtain money for a long time on the bottom Some 23. wander of hell, which is wrapt in dense obscurity and dull the smoke ; they are afflicted there, drawing with pungent along their rags fastened with leather thongs, and crying
'

with pain as often as they tumble over each other. Likewise are 24. running others with wounded feet again and again in directions in the Hell all 6Valatkukula longing for deliverFlaming [ Chaff],
'
=

The dija/" belong grammatically, also mythoand for this reason logically, to the females. Hence they are spoken of as women

(digahgana^).

XXIX.

STORY

OF

INHABITANT

OF

BRAHMALOKA.

275 of

ance

from
nor
*

their sin like carpenters carve 25. Terrible servants of Yama the limbs of others, having them fastened in different by cutting delight in shaping manners, them and in fresh knives, as if they wrought sharp with timber. entirely stripped off their bereaved even of with pain, or are skin, groaning die, kept their flesh, living skeletons, but they cannot Likewise others who evil actions. alive by their own
26.
'

thence, but they of their life.

do

not

attain the end

Others

again

are

are

cut
'

to

27. They

submit fiery.

heated
28.
mount

flaming chariots for a long time. broad flaming bits in their mouth wear and hue, being a to harnesses tawny and goads of draw are of iron, The on which they grounds by an unceasing fire. Some have their bodies crushed, when they meet Saw/ghata1, and ground to dust by its incursion;

pieces. Others draw

in that great suffering of the most nevertheless, even die before their evil karma intense degree, they cannot

is annihilated. dust with big Some 29. others are being ground to incandescent by and flaming brazen pestles in troughs fire during a succession of full five hundred years, and life. yet they do not lose Others again are hanging with their heads or 30.
*
'

red-hot like corals and of made flaming thorns of a rough surface, being beset with beaten by demons, They are attendants sharp iron. Yama, who chide them with harsh cries. of lying 31. 'Others enjoy the fruit of their conduct, large heaps of burning coals, flaming and resembling on they are exposed to their fate, molten gold. (Helpless) they can do nothing but lie and moan. howl with their tongues hanging out of 32. 'Some by heavy their mouths, while their bodies are overcome
even

feet

to

trees

Sa/raghata is the name of a kind of infernal Symplegades. XX, p. 184 foil. 8e S., tome Asiatique, Journal
1

Cp.

276

GATAKAMALA.

pains caused by hundreds of sharp spears on a ground illuminated by garlands of flames rising out of it. In to believe that there exists that time they are made like a world beyond this. something heads are 'There others whose with flaming diadems of brass ; others are Of others the bodies are pots of brass.
33.
are

encircled boiled out in

by
by

stings of showers of weapons, and them crowds of ferocious animals, who gnaw bones.

sharp

wounded devoured

off to the

by toil,enter the salt again, exhausted is painful to water of the Vaitara^i, but that water from their touch like fire,and their flesh wastes away kept up by their limbs, when in it,but not their life,
'

34.

Others

evil actions. 35. And those who afflictedbecause of the intense hell torment caused by burning, have resorted to (the hell of unclean as [the named) Asu"ku/zapa corpses] to a meet there with unparalleled pond of fresh water, Their bones are by brought to decomposition pain. hundreds of worms. Elsewhere the pain of being 36. others undergo Surrounded burnt for a long time. by fire, their by flames. bodies flame like iron staves surrounded Yet they do not burn to ashes, being kept alive by
'
*

their actions. 37. 'There

is sawing

of

others

cutting of others with sharp razors. others the heads are crushed with hammers quickly swung, so as is roasting There to make them yell with anguish. a on smokeless fire of others, fixed on broad iron-spits

with Of

fiery

saws,

which

Others again are pierce through their bodies. to drink liquid brass looking like blazing compelled fire,which makes them utter raw cries. Some by spotted dogs of great are 38. assailed
'

strength who with their sharp-biting teeth tear off the flesh from their limbs ; they fall on the ground with lacerated bodies, crying loudly with pain.

Of such a nature torments are the tremendous in the different hells. If thou, impelled by thy karma,
39.

'

XXIX.

STORY

OF

INHABITANT

OF

BRAHMALOKA.

277

have reached that state l, who then would shalt once for that debt at that time, think of calling upon thee while thou art sore with sorrow and thy mind is afflicted with exhaustion and sadness ? It may happen 40. that thou art staying in the hell of brazen jarsfilledwith the corpses of wicked people because of the fire-flames, which and hard to approach heat them and make helplessly exposed to thee move
*

Who the suffering of being boiled. then would think of calling upon thee for that debt at that time ? lie with tied limbs on flaming 41. 'Or thou mayst iron pins or on the earth made red-hot by a blazing fire. While thou wilt be weeping piteously, thy body burning away, who then would think of calling upon

thee for that debt at that time ? Who 42. would require that debt thou wilt have reached that wretched
'

from
state not

thee, when tion, of humiliaeven

undergoing
to
'

pierced by the even the power of groaning, or thy voice uttering roaring cries of pain, when thou be torn dare ask thee for asunder, who wilt would in the other world ? that money Or, if rather thou wert to be exposed to the 44. injuries Yama's attendants, or to lie in the midst of
to
'

make any Or suppose thy 43. icy wind which destroys

terrible sufferings and ? answer bones be

able

of fiery flames, or if dogs and on thy flesh and blood, who would for money in the other world ?
'

crows

were

to
a

feast

urge thee with

call

45.
or

to an unthou wert when undergo interrupt by striking or cutting or beating torture or cleaving, by burning carving or grinding or

Besides,

different modes splitting, in short, by the most of how shouldst thou be able to tearing up (thy body), back that debt to me at that time ? give This extremely fearful account of the hells missed
'

The

middle

in its is wanting iambus an second pada of this stanza part. I think it is thus to be supplied : praptobhavishyasi

(yada)svakr/'tapranunna^.

278
not

GATAKAMALA.

Hearing it,he became its effect upon the king. left his attachment to the false lore. and alarmed having obtained faith in the world hereafter, he And bowed to that illustriousTvVshi and spoke : in the After being apprised of the tortures 46.
'

from dissolves hells, my mind almost I feel a burning fear, on sense the other hand of I may take shelter from that anxiety, considering how terrible pain. For, short-sighted as I was, I walked on the 47. being perverted by a wicked road, my mind wrong Now Reverence be my guide doctrine. then, let Thy knowest Thou Thou here. art the right way. my O Muni. authority and my refuge, different
'

dispels darkness, so thou the rising sun In hast dispelled the darkness of my false opinions. O 7^'shi, thou must manner, teach me the very same I may not attain misery after the road, going on which
48.

'

As

death/ Then

the Bodhisattva, perceiving his emotion and he had changed his opinion for the that understanding better and had now become a vessel fit for accepting for he pitied him, like a father the Law, instructed him his son or a teacher his pupil in this way. The leading to Heaven, is that 49. glorious way by which the old kings went, who displayed their love of virtues, behaving like good pupils towards Sramanas for their compassion and Brahmans, and manifested
" "

'

behaviour1. their own Therefore, 50. injusticehich is very subdue w difficult to subdue, and overcome vile covetousness ! So thou mayst which is very difficultto overcome luminous being to the city of the Lord a mount of Heaven, that city with golden gates resplendent with the most excellent jewels. May thy approval of the lore cherished by the 51. their
'

by subjects

In of a very ingenious composition. in two homonymous 5"~54 each pada ends syllables put twice in differentfunctions, and from 55 the simile of the chariot is elaborated with great skill.
stanzas
are

The

following

stanzas

XXIX.

STORY

OF

INHABITANT

OF

BRAHMALOKA.

279

virtuous, and
to
a

which

wicked latter, which is a system by of injustice proclaimed people intent on gratifying the fools. 52. 'For thou hast taken the (right) road, O king, in that very moment, desiring to walk on now, when it with the pious behaviour by the True prescribed Lore, thou destroyedst within thy heart the harsh feeling against virtues.
Let, therefore, thy wealth be an instrument for obtaining virtues, and to thy people exercise mercy, which is an auspicious thing and will increase thine own
'

thou acceptedst in a mind accustomed lore, be steadfast. Renounce the

53.

happiness.

Be also

constant

in keeping

restraint of senses and good conduct. incur no calamity in the next world. thou mayst Let thy rule, O king, derive its entire brilliancy 54. from the lustre of thy meritorious actions ; let it be by those who relied upon practise good actions, and
'

the excellent In this way

be lovely by its purity. So ruling thou wilt strive for thy true happiness together with thy material interest, increasing and exterminate the anguish of the creatures,

thereby
'

thy royal Let worship of the pious thy charioteer. war-chariot. Let thy own body, engendering virtues, be thy chariot. Let friendliness be its axle, self-restraint and charityits wheels, and the earnest desire for gathering merit its axletree.
55.

thy glory in a lovely Thou art here (on

manner.

standing earth) be

on

Control thy horses, the organs of sense, 56. with Make bridle named that splendid attentiveness. from the thy goad prudence and take thy weapons be the furniture Let shame store of sacred learning. of thy chariot, humility its lovely pole, forbearance its yoke. thou (Standingon that wilt
drive it skilfully,if thou
art

'

firm in courageous

chariot,)

self-

command. bad words down 57. 'By keeping it go without rattling of the wheels lovely language, the sound of them
and deep. Never

thou wilt make usest ; if thou will be grave

breaking

thy

self-restraint will

280 preserve

GATAKAMALA.

thy chariot from looseness of its constituent Thou the right direction, if thou wilt keep parts. avoidest going astray on the winding paths of wicked actions.

Using brilliant with the this vehicle (yana), 58. lustre of wisdom, adorned by the flag of good renown and the high-floating banner of tranquillity, and followed its attendance, thou wilt move in the by mercy as
direction of
never

'

the

Highest descend

Atman

(paramatma)

to the shalt thou O king/ Having thus dispelled by the brilliantbeams of his that darkness the words of false lore that lay upon him clearly the road mind of the king, and shown One disappeared to happiness, the High-minded on But the king, having the spot. thorough got a knowledge the matters concerning world, of the next

and infernal regions,

embraced himself

the
as

True
as

Lore his
intent

landsmen
command,

well became and

manner,

with his whole heart, and officials,his townsmen, and

on

exercising

charity, self-

self-restraint.

by are then, those who possessed the vice of clinging to a false belief are especially by the virtuous ; for the tenets worth commiserating blameable. [This story may also of unbelief are be adduced In this manner with this conclusion :
'

In this

Law Excellent the preaching of the (saddharma), fills up with overflowing faith/ Or hearing the Law with this : In this manner preached by another, rouses faith productive of right belief.'
to
'

listening

it in a discourse on praise of the when adducing the subject virtuous, likewise on of forbearance, this is to be said : In this manner the virtuous will parry
*

And

hostile attack by counselling their enemy for his good, and they in will do so without harshness to forbearance/ consequence of their being accustomed Also when treating it is to be said : In of sa^vega1,
even
a
*

is the emotional state which prepares the mind instruction or to take the vow accept spiritual of a religious life.

Sazrcvega

to

XXX.

THE

STORY

OF

THE

ELEPHANT.

28
man

this
to

manner

care

emotion for his

of the mind

makes

inclined

salvation.']

am this Gataka no Pali recension has been edited as yet, nor its occurring in other texts of the Northern I aware Buddhists. of Yet, at least stanza 16, which contains the pointe be of the tale, must founded on some one old traditional verse, of those sacred sayings,

Of

of which

the Gataka-class of the Holy

Writ is made

up.

XXX. If they

THE

STORY

OF

THE

ELEPHANT.

by it the happiness of others, cause may by the righteous, as if it even pain is highly esteemed This will be taught by the following. were gain. Once the Bodhisattva, itis said, was a huge elephant.

He

had

young conspicuous bottom was

and
trees

his residence in some forest suitable for elephants, had for its ornament, to speak, the so which offshoots of its excellent trees, whose tops were

their twigs, flowers, and fruits. Its hidden under manifold kinds of shrubs It was beset with mountainand grasses.
by

the effect, as if they and plateaus that made beauty detained were there by the charming of the That forest and would long for another not place. ridges
was the abode wood of forest-animals, and contained far remote It was a lake of abundant and deep water. from the habitations of men, being surrounded on all tree, no no there was sides by a large desert, where There he lived a solitary elephant. shrub, no water. Like an i. ascetic he stayed there, pleased with leaves of the trees, lotus-stalks and water, and with

the virtues of contentment and tranquillity. Now one the Great Being was time, when wandering it happened near that he the border of that forest, heard a noise of people from the side of the wilderness.

What this thought entered his mind : this be ? First of all,there is in this direction no may road leading to any country ; nor is it likely,a huntingparty should have crossed a wilderness so large as this.
Then

Still less

can

there be question

of

an

attempt

to

catch

282
my

GATAKAMALA.

fellow-elephants, on account which it would be attended. 2,3.' Surely, this people guides having lost their way,
in consequence

of the heavy
are or

toil with

either astray, their have been banished

of a king's anger or of their own Such is the nature misconduct. of the noise I hear, is not made up of the strong tones of joy, which but rather low-spirited cheerfulness, and merriment, sounds, as of people weeping under the overwhelming
power of a great grief. At all events, I will know what it really is/ Thus the Great Being impelled by his compassion, reflecting, hastened forward in the direction from whence the When he heard more noise of that multitude came.
*

tion, of lamentaand piteous accents One, to the ears, the High-minded unpleasant that they were understanding cries for help uttered by people in distress, ran with stillgreater swiftness, his mind being filledwith the yearning of compassion.
sad desert the thicket, owing to the naked destitute of vegetation, he saw already from afar that body of persons who cried for assistance, keeping their eyes in the direction of the forest. They numbered hundred seven men, and were exhausted with hunger, fatigue. And on thirst, and those men, the other hand, saw Great Being the up to them, coming

distinctly those

After

leaving

resembling

mounsnow-covered tain, fog, or an autumnor a condensed mass of white driven towards by a strong wind ; and them cloud as overcome sorrow they were with utterly and In their this dejected, sight frightened them much. fear they thought : Alas ! now are we certainly lost !' but they no away ; hunger, could make effort to run thirst,and fatigue had destroyed their energy. fatigue, and by hunger, 4. Powerless thirst, and being in low spirits, they no made preparations for flight,though the peril imminent. seemed The Bodhisattva perceiving their anxiety, exclaimed: Be not afraid ! Be not afraid ! You have nothing to fear from my them, drew part,' and so comforting

moving

peak

of

'

'

XXX.

THE

STORY

OF

THE

ELEPHANT.

283

its tip broad, nigh, uplifting his trunk and showing Moved by compassion soft, and dark-red as copper. he asked them : Who are you, sirs,and how are you to this state ? come
*

the effect of dust and sun, you are meagre and suffering from sorrow and Who by what cause are dejectionf mind. o you and have you come here ? On hearing him utter in a human voice these words indicative of a peaceful disposition, but of not only the desire to succour, the men their conrecovered fidence, bowed Then to him. the whole assembly and they spoke : An 6. outburst of the king's anger blew us away kinsmen, who to this region from the very eyes of our
5. 'Your
'

pale faces betray

'

sorrowful
*

must

behold

that
must
some

banishment,

lord of
remnant

elephants. 7. Yet, forsooth, there fortune and of our good

towards
'

be still some favour of

Fortune

the attention of Thee, kinsmen. who art By the auspicious sight of Thee know 8. we we in truth, having have Who, crossed our calamity. in his dreams even seen such a being as Thee, would
us
'

have drawn that we better than friends and

be saved from distress ? Well, how Then that eminent spoke : elephant The men are said : you, sirs ? many O fairmen, one thousand 9. 10. 'We numbered figured being, when the king left us here, but many of us, being unacquainted with adversity, have perished And now, by hunger, thirst, and sorrow. overcome O lord of elephants, we estimate the number of those being about to hundred, who still alive to be seven in the mouth of Death, look up to Thee as sink down to help.' Comfort come to us the embodied in the By these words the Great Being, as he was tears, habit of compassion, to was and commiserating moved like this : to be sure, them said, something
not
'

'

'Alas!
ii.'

alas! Oh ! How

averse

to

tenderness, how

devoid

of

284

GATAKAMALA.

shame,

how

little anxious

of that king is ! mind by his royal splendour, something blind to his good ! are
12. near,

about Oh ! How

the next world the his senses, caught

as

fickle as

lightning,

He 'Oh! I suppose,

does
nor

end of wickedness kings helpless owing who, impatient their judgment, are

is that Death understand has he been taught the unhappy Alas ! Oh ! Those ! poor and
not to

of

the weakness of listening to words

(ofcounsel).
13. 'And,

verily, this cruelty towards

on

living beings

is performed
'

account

substratum ignorance !
Now,

of

able of one single body, a perish: Alas ! Fie illnesses ! upon

ness while letting his eyes full of pity and tenderto that people, this thought go over appeared Being so tortured by hunger, the chief of elephants : become having their bodies thirst and fatigue, and
'

so
an

weak,
extent
nor

how

water

Nor

does

that wilderness of they find neither of many where yo^anas, food ? shade, unless they have wholesome the forest of elephants contain proper food
may

they

overcome

for them, not Nevertheless, from the instead of

'

even

for

one

if they flesh of my bags,

day, without much trouble. to were take their provisions limbs and to use bowels my

in them, they would putting water be able to cross this desert ; not otherwise. Let me, therefore, in their behalf employ my 14. hundreds body, the abode of many of illnesses, that it may by be for this multitude of men overwhelmed

their misery. suffering, like a raft to get across is the proper state for reach15. Being born a man ing happiness, either heavenly bliss or final extinction, May then this and it is difficultto attain that state. be dissolved to them ! not advantage
'

6.

'

Further,

of my
I surmise

come pass since they are within the comdominion, I rightly may my call them

that pada

of this line is to

be

read

rogibhutasya

XXX.

THE

STORY

OF

THE

ELEPHANT.

285

in distress and destitute of to show the more relations ; pity to them. infirmities, this subthis vessel of many 17. 'And stratum by everlasting illness, of manifold toil caused is " body," will name this assemblage of evils, whose now, after a long time, have at last its proper employment, to relieve others.' serving Then some of them, who suffered intensely from heat, after the pain of hunger, thirst, fatigue, and folded hands and eyes wet with bowing to him with in the manner him for tears, of supplicants, asked by means Others water of signs with their hands. spoke to him piteous words : guests.

And

they are hence I have

8. 'To kinsman,
1

who Thou

us

to

shelter us Illustrious One Others

destitute of kindred, Thou art Deign recourse art our and refuge. in such a way Thou deemest best, as
are

'

again who had more energy of mind, asked him to show them some place where to find water and to get out of that dreadful desert. the way If there is here some or 19. 20. pond river with
'

waterfall, if a shady tree be found a may grass-plot, tell it us, O chief And of elephants. since thou thinkest it possible to us mercy get out of this desert, show and point out the direction to us. have been staying It is a good many days that we
cold
water,
or

perhaps here on

some

'

in this wilderness. For O lord, get across it.' Then the High-minded
growing

this

reason,

pray

make

us,

One

with his trunk as big as the coilsof a mighty requests, uplifting beyond the mountain, them which serpent, showed from the wilderness, they could make their escape Underneath there is this mountain spoke : and a large lake with lotuses, white and red, and adorned still
'

more

wet

felt his heart who pity by their piteous

Go, therefore, by this way. containing pure water. With the water your quench of that lake ye may dispel your fatigue and (thevexation thirst, and of) heat. Then, continuing your way, not far from that

286

GATAKAMALA.

with the corpse of an elephant, place ye will meet The flesh of its fallen down the mountain-plateau. for provisions on limbs ye must take to serve the

journey, and
to

; after which in the very same direction. So ye will go hardship.' overcome this wilderness much without With language the High-minded comforting such but himself, running induced One to set out, them to the top of that quickly by another way, ascended

provide yourselves it in its bowels instead of bags

farther

with

water,

putting ye have

Standing there, about to give up his own mountain. body for the purpose of rescuing that body of people, his determination1, he strengthened truly, by representing like this. to his mind something does not tend to the attain21. 'This performance ment
of
nor
a

of a high state for myself, neither the magnificence king of men, the possessor of the royal umbrella, Heaven with the singular flavour of its surpassing
the bliss of Brahma's

the happiness of release2 ; But if there be any merit of mine in thus striving 22. lost in the wilderness, may I become to help those men by it the Saviour of the World, of those creatures in the wilderness of Samsara ! erring Having because of thus resolved, and not minding his gladness, the painful death he would suffer by
'

nor enjoyments,

world,

nor

even

being

down descent, the Highthat deep crushed One gave up his body according to his design minded by precipitating himself down that steep mountain. While falling,he shone like an autumn-cloud or 23.

like the

moon

sinking with

reversed

disc behind

the

This

dhana.
with the

'strong determination' By it he who performs

is the prawidhi,
some

attaining some his design before carrying out his performance. Its counterproclaims part in the ritual of Hinduism is the so-called sawkalpa preceding For other instances of the ceremony and contributory to its success. it,though the name is not used there, see Story I, stanzas of prawidhi

objectof

also called pramextraordinary meritorious action definite result in a future existence

30-32 ; VIII, stanzas 53~552 Viz. 'final extinction' or

nirvana.

XXX.

THE

STORY

OF

THE

ELEPHANT.

287

like the snow-cover of the peak down by the violent swiftness the wings of GanWa. noise of a whirlwind he precipitated not the earth and the only but the mind by the mountains, of Mara possessed infatuation of sovereignty1. And in his fall,he bent both the forest-creepers and the forest-deities. 25. No doubt, on that occasion the Celestials,residing astonaffected with the utmost about that forest, were ishment. From the ecstasy the of their gladness hairs on bristled, and they swung their body their mountain of setting, or of that mountain, cast by of the wind moved 24. With the heavy himself, shaking
in the sky, their fine fingers turned upwards. him with a thick shower 26. Some overspread of flowers sweet-scented tinged with sandal-powder. and
arms

him with their upper garments, wrought unwoven stuff and resplendent of (celestial) with decorations ; others with their ornaments. golden him with hymns they 27. Others again worshipped

Others

covered

had

composed, and with the reverence of folded hands the a;z^ali, their resembling opening lotus-buds. him with bent heads, Or they honoured and with prayers of veneration. fanned 28. Some
as

devoutly

lowering their beautiful head-diadems,

him

agreeable wind, such the waves arranges garlands (offoam) and is from the dust of borrowed perfumed with the scents flowers. Others held a canopy of dense clouds in with
on

an

his head. the sky over by devotion to were 29. Some make prompted Heaven echo his praise with the sounds of the celestial drums. And more, the trees with others enamelled an twigs, flowers, and fruits. untimely outburst of new
30. The

sky assumed

the sun's rays seemed its wave-surface Ocean as trembled and shook impatience to go and visit him out of gladness.
1

the lovely splendour of autumn, longer, and become to the

from

In the original "a put twice in the second pada of this stanza is hardly right. In the latter place, I suppose that it should be changed
to
sa.

288

GATAKAMALA.

Meanwhile
out
to

those men, them, had reached

on
as

themselves and fatigue, going

instructed

following the way pointed the lake ; and after refreshing heat, thirst, and from recovering
the High-minded

One

had

at no them, they saw great distance from that place the body of an elephant that had died not What And long before. a they reflected : strong likeness this elephant has to that chief of elephants ! Is he perhaps a brother to that mighty being, 31. kinsman ? In fact, or some of his, or one of his sons
*
'

it is the peak

self-same beautiful figure equalling a behold in this body, even that we though like
a

snow-

it be

crushed. 32. 'It looks

condensation of the lustre of form of many groups of waterlilies,like the concrete or rather like His image, reflected in a moonshine,

mirror.' But some

them who had a keener judgment among began As far as we to reflect thus : of the matter beauty see, this animal, surpassing rivals whose
*

the

is that very elephants of the world-quarters, has thrown himself from this elephant, indeed, who from distress us plateau, in order that He might save

who are without relations and friends.' (And having so, they said :) understood heard, as of a whirlwind, as of That noise we 33. to be sure. an earthquake, was caused by His fall, It has the same 34. 'This body, in truth, is His. yellowish-white hue of a lotus-root,and is covered with moonbeams adorned similar hairs as white as and fine spots. These are the same tortoise-like feet with
'

backbone this is the same with white nails. And gracefully curved in the guise of a bow. face long and full, em35. 'Also this is the same bellished by the furrows of his wind-perfuming juice. And is the same head, tall, auspicious, never this touched by a driver's goad, standing on a strong neck. This is the same 36. couple of tusks of a honey'

colour ; they boastingly bear the token (ofhis glory), being covered with the red dust of the mountain-slope.

XXX.

THE

STORY

OF

THE

ELEPHANT.

289

And
*

this is that trunk with long, finger-like tip,wherewith He showed us this way. in truth, a wonder is, Oh ! This of surpassing
'

strangeness ! 37. Ah ! So great a friendship has He shown to us, family, our without first inquiring into our conduct faith, to us broken by misfortunes and and never heard
'

before ! How of by Him great be for H is friends and relations ! In every way veneration be to Him,
'

must

His goodness

that Illustrious

One!
38.
overcome

Assisting the likes of with fear and sorrow

bearing

the shape of an the sinking behaviour of the pious1. Where has He been taught this extraordinary 39. propitiousness ? At the feet of what teacher may He
*
* '

distressed people, and desponding, He, elephant, holds up, as it were,

us,

have sat in the forest ? The no popular saying : beauty of figure pleases without virtues is exemplified in Him. Oh ! How He has manifested by the splendid 40. loftiness of His nature the auspiciousness to be expected in His Verily, even a of (hisuspicious figure)! dead body, His self-satisfactionappears in His complexion like the Snow-mpuntain, as though it shining
'

laughed with joy! Who, therefore, will allow himself to feed on the body of this exceedingly virtuous being, who, surpassing by his goodness affectionate relations and friends, was thus inclined to help us, thus ready to sacrifice even No, it becomes life for our benefit ? his own us debt of gratitude by the cremation rather to pay him our
*

of his body with the proper rites and worship.' inclined to indulge in Thus considering, they were if a family-disaster had befallen them ; as mourning, dim with tears their eyes grew and they lamented
of adopted the ingenious conjecture Professor Kern, as I now think the text of the MSS. gives a good sense, sishatsatam, is divided into two words. if but the complex of aksharas sidatsatam
1

I have

not

Accordingly

I read si da t satam

udvahativa
U

vrz'ttam.

2QO

GATAKAMALA.

But some had faltering voice. of them who a perceiving their attitude of mind, stronger frame difference of the cases, the spoke and understanding Verily, by doing so this excellent elephant to them :
in
a
*

nor gratified. For aught would be neither worshipped know, it is by the accomplishment we of his design that we ought to honour him.
'

41.

For

it was

with

the

of object

he,

stranger to us, yea, not even his body in this manner dearer to him. guests, still
a
'

rescuing us, that knowing us, abandoned

to

dear

him,

to

his

42.

For

this

reason

of that being be would not made fruitless? He has offered affectionately his whole property, 43. Who, indeed, to entertain bis guests. then, would his hospitality fruitless by not accepting it ? .render honour by him to are therefore bound 44. 'We we accepting it like the word of a teacher, whereby
*

Otherwise,

it is proper the exertion

to

fulfil his design.

will secure also our own welfare. After surmounting our 45. adversity, it will be the fittime to worship him either or conjointly severally, and to perform for this excellent elephant the whole of
'

'the funeral rites due Accordingly those

to

deceased keeping

kinsman.'

in mind that that chief $f elephants had taken his determination with from the the wilderness, of .object rescuing them his words. They took their provisions from obeyed
men,
A-

body of the Great Being, tjie

^^ater,

using them direction he had ,! crossed

In

filledhis bowels with Then following the as water-bags. to out them, they safely pointed
and

that wilderness.

even this manner the righteous highly esteem by it the cause pain, as if it were gain, if they may happiness [So is to be said when praising of others. Likewise, discoursing the righteous. on the when Tathagata or on the subject listening with attention of to the preaching Law. When treating of how of the to acquire an this is to be said : auspicious nature,

XXXI.

THE

STORY

OF

SUTASOMA.

29

by obtained in new existences.' exercise (ofvirtues) This story may also be told, when demonstrating the in habitual charity. So the habit of virtue consistingit easy to give up material objects makes abandoning even self-love.' And on the words spoken by the Lord Nirvana, when He was at the time of His Complete this
manner
an

'

In

auspicious back comes

nature

'

attended

with celestial flowers and celestial music ^Something like this, in truth, is not the right manner, Ananda, to gratify the Tathagata,' this story may serve

as

the

comment,

manner

worship

taking it for example: the design consists in fulfilling

by

'

In

this (ofthe

not person honoured), in offerings of perfumes, and the like.']

garlands,

in pallava 96, 9-15, where In the Avadanakalpalata this tale occurs ; the Lord tellsit succinctly. The elephant is called Bhadra (friendly ' Cp. supra, stanzas 39, 40, where his atibhadrata, there. auspicious') is praised. Concerning bhadrata, the Bhadra-elephants respecting

cp. Kielhorn, Indian Antiquary,

1890, p. 60.

XXXI.

THE

STORY

OF

SUTASOMA.
and

(Cp.the
Meeting

Pali Gataka, No. 537, Fausb.V, 456-511, ^Tariyapi/aka III, 1 2 1.)

way it with a virtuous person, in whatever may have been occasioned, promotes salvation. Thus longs for salvation must strive considering, he who intercourse with virtuous persons. This will be after taught as follows. Bodhisattva, he In the time when Lord was a our happened to be born, it is said, in the illustrious royal for family of the Kauravas, that dynasty wide-famed

its glory, who

1

owing

to

their intentness

on

possessing

Professor Kern's interesting paper on the Old- Javanese Compare der Kon. AkadeSutasoma in the Verslagen en Mededeelingen poem Wetenschappen mie van afd. Letterkunde, 3de Reeks, dl.V. pp. 8-43, This Javaneseoem, composed by Tantular, especially note on p. 21. p belongs to the Leiden University Library, is a manuscript of which Bauddhakavya, based on some not mentioned unknown work named in Bunyiu Nanjio's Catalogue.
U
2

29

GATAKAMALA.

the deep-rooted affection of their possessed had put and subjects, the splendour of whose power His father gave to vassalage. their proud neighbours for he looked as lovely him the name of Sutasoma, his Soma as Moon-god), face being irradiated by (the Like the the nimbus of his hundreds of virtues.
virtues,
moon

in the bright half of the month, his loveliness Having in course and grace increased every day. of time attained skill in the Vedas their Angas with and having been also initiated in the in the Upavedas, and including the adworldly arts and sciences (kalas), ditional he became ones an (uttarakalas), of be called and love to his people and might For he was inclined a kinsman of virtues, so to speak. helper of virtues \ his regard for them to be a decided increasing, and he kept himself under restraint ever was
esteem
to

object

preserve them carefully. learning, charity, mercy, Good 2. i, conduct (sila), self-control, splendour, forbearance, wisdom, patience, humility, modesty, nown, judgment, loveliness, reshame,

mind,

which it were, as

civility, retentiveness, strength, pureness of these and such were the excellent properties dwelt with him. Embellished by his youth,

from the and deriving an additional charm holiness and loftiness of his person, they were like his
2. kalas of the moon constituent parts, as the (sixteen) And for this reason the king, his father, raised him to the illustrious rank of heir-apparent, judging him

knew for the proper person for ruling his subjects, he his high aspirations and the holiness of his nature. fond of learning, he was a 3. But as he was great lover of religious sentences well-turned, and paid the distinguished reward to those who most attended him with well-said sentences. Once it was the season
1

of spring, and

the power

of

So elsewhere The
exactness

kshapatina^).
2

the pious are called 'partisans of virtue' See, for instance, Story VII, stanza 31.
of the comparison appear would Sutasoma were also sixteen.

(guwapaif the
count

more,

number

of virtues of young

But I

nineteen.

XXXI.

THE

STORY

OF

SUTASOMA.

2Q3

decorated the suburban month of flowers had The young offshoots of shrubs and trees overparks. spread them with a soft brilliancy ; the opening flowers laughing aspect; fresh a them charming gave and grass-plots, like smooth woollen carpets, extended over their grounds ; their water-basins all around were with unstained and blue water covered with the lotuses white and blue ; the humming petals of noise
the bees was heard in them ; of roaming selves themcrowds of bold cuckoos and peacocks showed breezes, agreeable by their mildness, ; and fragrancy, and coolness, blew over The them. dour splen-

of

numbers

of those gardens roused gladness in the So the High-minded One, walking of men. out escorted by a small body of guards, went

minds
about
to
one

in order to divert himself. of those pleasure-grounds 4. Its groves resounded with the chants of the hebending trees were the cuckoo ; its various under weight of their flowers ; and the grace of the gardens
was

by their charming enhanced ranged. arbours, artfully arRambling his groves in the company through fruit of one of his wives, he resembled enjoyingthe his merit in Nandana.

he delighted in the songs of the females 5. There blending with the soft tones of musical instruments, in their dances executed with exciting charmingly l in their brilliant coquetry and graceful gesticulation, by in consequence amorous play of their excitement liquors, but no less in the loveliness of the forest. Now, while he was staying there, a certain Brahman who professed to be a speaker of well-said sentences, due him. being After received with called on in the in that place, absorbed respect, he sat down contemplation of the prince's beautiful figure. So Being, though he was at enjoying that time the sport allowed to his age and fallen to his share as the effect of the power of merit, of his rich store the Great
1

Professor Kern

to

be changed

writes to me, that lulita0 in the printed text ought into lalita0, the reading of the MSS.

294
was

GATAKAMALA.

for that filled with great regard nevertheless Before the Brahman Brahman. could reap the profit by reciting some well-turned sentences, of his coming arose a there suddenly the noise, checking confused destroying the merriment of song and music, sounds in playful occupation, and engaged of the company rousing fear and anxiety in the females. this uproar, he kindly bade the guardians Then his inquire about the matter.

On

hearing

of his harem doorkeepers

him, alarmed faces and with saddened They reported to expressive of their fear and anxiety. Kalmashahim : Your Majesty, this is the man-eater of Sudasa, the cruel disposition of whose pada, the son hastily
*

went

to

It is he, that of the Rakshasas. incarnation an of the God of who, Death, is in the habit of destroying hundreds men. of Looking dreadful like a Rakshas, that terrible and World, so to speak, of superTerror of the human embodied mind exceeds even if he were as

strength, vigour, and insolence is coming up to Terror Our guards dispersed. are this very place. has devoured the courage of the warriors, consternation has dissolved their ranks, and put also the chariots, horse, and elephants into disorder. Therefore Your be on Majestymust your guard for your defence, or
reflect is that
on

Sutasoma,
man

to be taken/ measures the proper knowing it well, asked them : though you call the son of Sudasa ? whom
*

Then
*

'

Who And

to Your they said to him : Is it then unknown Majesty king of the name, having gone a that there was who hunting, carried away by his horse penetrated a out into the very heart of the forest? There he cohabited

lioness, who become having after pregnant, delivered of a male human some time was child. Some foresters took up that boy, and brought him to Sudasa, with
a

him up as his son, childless, brought and he passed away to the city of the Celestials l, left when him as his successor. So he came to the possession of his legitimate royal dignity, but by the fault of his
who
1

being

In other words,

'

when

he died.'

XXXI.

THE

STORY

OF

SUTASOMA.

2Q5

fond of raw flesh. Once having maternal origin he was flesh and liking its relish tasted human surpassing kill and eat the to any other flesh, he commenced very inhabitants of his capital. Then the townsmen to put him The to death. son prepared of Sudasa, being afraid of them, made this promise to the goblins to are flesh and wont who enjoyofferings of human blood : If I am saved from this peril, I will perform a sacrifice of one hundred royal princes to the goblins."
"

So he he he

now saved from that peril of his life. And carried off by force many, many royal princes, and is also come here in order to carry away l Your was

tooc Majesty,

You

have

heard

the
was

matter

; we

await

formerly aware of Sudasa his the aberration of mind of the son and of behaviour, felt compassion for him. So he wicked his mind on the design of curing him ; and since set he trusted himself to possess the qualities adapted to
about like welcome him news, made And, indeed, he spoke in gladness. This 6. man who, dispossessed because of his fondness for human
near,
'

Majesty/ your orders, Your Now Bodhisattva, the who

extinction of the conduct, the information

the

monstrous

abnormity Sudasa's son

of his drawing
sense
:

feel the this from

manner

of

his royalty flesh, acts like a

himself, having left madman utterly unable to govern his royal duties and destroyed his (former) good repute I suppose, is in a state a merit, such and person,
deserving
'

7.
to
use

commiseration. This being so, what

force

now,

or

the side of such a his wickedness without force.

8.
'

what ? one

opportunity is there for me for alarm and fear from room Rather will I utterly destroy

employing
man

effort,violence, and

me,

For

deserve commiseration would who he went from from my side, if even away I am himself to the place, where comes staying. him hospitality. it befits me to show this reason And
now

this

Upahartum

is of

course

misprint for apahartum.

296

GATAKAMALA.

For
*

it is in this way

that the virtuous

act

towards

guests. Therefore,

ordinary harem.

his it suffices that each of you mind So he instructed the guard duty.' of his And turning to his female life-guards, who

with eyes great and bewildered with anxiety and with by agitation, prepared to bar throats almost choked he made desist from them the way of the monster, that purpose, addressing them with comforting words, forward in the direction of that alarming and went

And he saw his royal army dispersed and in noise. flight,pursued by the son of Sudasa, whose appearance dreadful. loosely kept toHis soiled garments, was gether
his body ; his hair girdle, hung around dressed with a diadem of bark and coarse with dust, his face wholly dishevelled and hanging down was lay upon beard which covered with a thick, rugged with
a

it like darkness looked shield.

his eyes rolling with wrath and anger his sword brandished tremendous ; he and The fearless and free from anxiety, prince
;
to
me.

called Turn

out
to

him

Hallo, here
are

am,

I, Sutasoma.

Why

you

troubling

yourself

to

These of challenge assail those poor people?' words Sudasa, and turning stirred the pride of the son of from thence like a lion, he perceived the Bodhisattva for (waiting him)alone, unarmed, and placidly looking

On seeing him he exclaimed, according to his nature. You are the very man I am out seeking/ and at once withdelay went hastily and with impetuosity to him, and sattva, the Bodhiplacing him on his shoulder ran off. And considering with solicitude that his mind was
4

stilltroubled with agitation, and his heart infatuated by wrath and arrogance kindled by the insolence of his at rejoicing the royal forces put to flight,thought it was no for admonition, and perproper time now sisted in his attitude On the other of unconcern. hand, the son of Sudasa having obtained his wish and have to thinking a made capture of importance, he had entered much the stronghold where rejoiced his residence.

XXXI.

THE

STORY

OF

SUTASOMA.

297

from unholy dwelling, when appearing to be afar to the eyes of the travellers, caused them frozen with horror ; for it offered an aspect as dreadful It was as the dancing-place of giants and spectres1.
9,
10.

That

encumbered with corpses of slain men, and wet with its ground ; it seemed blood horribly moistening to one threaten (approaching) the cries of every with inauspiciously ; and the jackalsroaring there most trees to the discolouring exposed standing on its area, funeral piles, bore dark-red leaves, the smoke of many

ferocious abode of vultures and crows. down Having set the Bodhisattva took the his face
rest

for

while, his eyes

as

in that place, he intently fixed on

exceeding
in order he had

of his victim, charmed beauty. Meanwhile

that poor
to

he

was

by

his

the

Brahman

sentences, present whom due honour, and who must not yet paid the to the gardens with still be waiting for his return hope in his in his heart. And this thought entered Alas ! ho! mind: Brahman from afar,bringing to to me 1 1. 'That came

get

some

who for his

Bodhisattva remembered had come to him

'

the present of his What on will he do now

me
'

filledwith hope. hearing of my capture ? Afflicted with a burning sorrow on 1 2. account of the destruction of his hope, and vexed with fatigue felt the keener because of his despair, he will either sigh, commiserating destiny.' fate, or chide his own my While the Great Being was reflecting in this manner,
sentences

and

and his mind

accustomed
sore

to

commiserate

(the sufferings

man, with grief on account of that BrahThe son tears of Sudasa, welled up in his eyes. to laugh aloud, and said : seeing those tears, began Do leave off. for your wisdom You are proved by 13. renowned of
was others)
4

'

many
'

different virtues.
tears
true

But !

having

come

into my

power, you too shed Verily, this is a

1

saying
'

In other words,

as

dreadful

as

cemetery/

298
14.
sorrow

GATAKAMALA.

'In calamities learning is of

constancy
no
use.

has No

no

being

effect, and in is to be found,

stricken. shake, when the truth. bewail your life dear to yourself, or you 15. Do your of pleasures, or your wealth, the instrument Or is it the your royal rank ? relations, or perhaps recollection of your father who loves his son so much,
' '

indeed, who does not Therefore, tell me

now that of your own weep for you, children who these tears burst from your eyes ? which makes The Bodhisattva said : 1 6. 'It is not the thought either of my life or my the recollection parents, children, relatives, and wives, or to me of the pleasures of royalty, that moves Brahman hopeful, to me tears came ; but some who or
'

he brings with him. relying on the well-said sentences Forsooth, hearing that I have been carried off,he must This I remembered, and hence grieve with despair.
my
1

to let me go in you ought order that I may refresh the heart of that Brahman, distressed with the grief of disappointment, now ing pour'

eyes are 7. For

wet

with
reason

tears.

this

it the water the reward, and on of honourable take from him the honey other hand, that I may of he offers me. sentences
on
1

8. 'After

I will come from debt with respect to you, and afford gladness to your eyes beholding me returning here. Do however, not, troubling your 19. suspect me,
4

debt to that Brahman, thus paying my back to you again, that I may be also free

contrivance this may be some with the thought like me, O king, follow a way of mine to go off. Men different from that on which other people are to wont walk.' The son of Sudasa spoke : What 20. worth you say, as if it were something is a thing belief. Who, regard, which utterly exceeds indeed, being released from the mouth of Death and having recovered his freedom of movement, would go it once to meet ? more

mind

XXXI.

THE

STORY

OF

SUTASOMA.

21.
overcome,

'If, having

say, what you

to
come

passed the danger of death hard to in safety in your brilliant palace, you are does there exist that should induce reason back here to me ?
'

Honour not understand the motive of my returning here, though it is a strong one, Have I not promised ? to be sure back ? For this reason, do not suspect me to come any
spoke:

The

Bodhisattva

'How?

Does

Your

longer, taking I not Sutasoma

22.

me

for

an

equal
out

of the

villain. Am

?
that
some,

of cupidity and fear of death, leave veracity, as if it were But to the a straw. virtuous veracity is their property and life; therefore
true

'It is

they do
'

23.

give it up Neither life nor

not

even

in distress.

preserve from mishap Who, leave veracity for the sake of these then, would ? objects that virtue which is a rich mine of praise,

the pleasures of this world will him who has fallen from veracity.

glory, and happiness ? Nevertheless, in 24.

'

is seen walking who does not appear in whom on the road of sin or there a any effort to lead a holy life, pious behaviour becomes a matter what of the kind did of disbelief. Now, that you should suspect you perceive in my person ? me even If I had really been afraid of you, or if my 25.
a

person

'

mind had been attached to pleasures, or my heart were devoid of compassion, do you not think I should have for his ferocity as you, in an met adversary so famous

full

fight, as becomes one to prepared proud of his valour ? desire that conBut it may be that I did even 26. versation labour Why, after satisfying the with you. Brahman, I will come back to you of my own of that in truth, do not an Persons like me, utter accord.
armour

and

'

untruth.' irritated the Now these words of the Bodhisattva fanciful, son of Sudasa, as if they spoke of something does and he entered upon this reflection : Verily, he
'

greatly boast

of his veracity and

righteous

behaviour.

3OO

GATAKAMALA.

to them, both his attachment then, I will see his What matters truth and his love of righteousness. I have already my full number loss to me, after all ? I subdued hundred by of one royal princes whom

Well

the overwhelming I may perform my

'

arm them ; with of my to the goblins according to sacrifice desire.' After thus considering, he said to the my We Bodhisattva : Well then, go. your wish to see faithfulness in keeping your promise and your righteousness.

strength

27. 'Go, and having he longs for, return soon

done

for that Brahman what I will dress your ; meanwhile

funeral pile.' And him he would do so. the Bodhisattva promised he set out for his palace, where he was Then comed welby his household. for that Having sent he learnt from him Brahman, a tetrad of gathas.
The Great
Being,
to

whom
an

said sentences the Brahman

of honour, words and marks at the rate thousand and valuing each gatha of one (pieces gold), of rewarded him with the wealth so much desired for. from expenses out of place and extravagant, availed himself of this in friendly terms. his son opportunity, and admonished My dear,' he said, when tences, you reward well-said senhis father, intending
to avert

procured with kind

the hearing of those wellintense gladness, praised

Now

him

'

'

limit, should you not ? You large retinue ; besides, the on the affluence of their splendour of kings depends For this reason I tell you this. treasury. Rewarding dred huna 28. with one well-said sentence is a very high It is not fitto exceed estimation. however this limit. If a man, wealthy, be too liberal, he will never retain the splendour of his riches for long.
you should know have to maintain a

the

is the chief instrument and of success an is attainable in one ; for no effective pleasure defiance of Wealth. Fortune, indeed, like a harlot, disregards a king treasury.' who lacks an abundant
29.

'

Wealth

XXXI.

THE

STORY

OF

SUTASOMA.

30!

The
'

Bodhisattva

spoke

If it were limit to at all possible to settle a 30. Your I the value of well-said sentences, Majesty, would incur your reprehension, to be sure, if I were to not

royal rank to purchase them. Verily, such sayings by hearing 31. which a man gains placidity of mind, his love for salvation is appears disthe darkness (of ignorance) strengthened, and by (fromhis intellect) the increase of his even they not to be bought at the wisdom ought flesh ? one's own price of Holy texts are a light which destroys the 32. 33. darkness the highest of delusion (moha); they are
give up
*

even

my

"

'

wealth,
l

the reach of thieves and the hurt that enemy to is rest ; the weapon whose name infatuation ; the best counsellor and to adviser as a man's course of conduct ; an unalterable friend even in time of distress ; the painless medicine of the disease
a

wealth

beyond

to crush ; a mighty called sorrow strong enough army the army of vices ; the highest treasure of glory and bliss.

'Moreover, the splendid possession of holy is texts (.SYuti) also the principal cause of eloquent When speech. meeting with virtuous persons, this a present possession affords the opportunity of making it conciliates the of great value ; in the assemblies favour of the learned ; in disputes and controversies it its light like the sun, casts and destroys the arrogance
34-37.

and

Its superiority is exof envious adversaries. hibited by the expression of delight and the high colour in the eyes and on the faces of even common people,

fame

they when by clapping

to

enraptured with ecstasy and applaud it enables hands. its posFurther sessor of demonstrate a matter with plain argument

are

from to his quotations graceful way, owing By its softness, manifold treatises and sacred books. its culture, and its loveliness, eloquence be commay pared to the blazing or to a string of unfaded garlands
and in
a
1

Compare

note

to

Story III, stanza

21.

3"D2

GATAKAMALA.

lamp l, and (finally)forcibly ittempered So making use of sacred gains glory for its owner. is a pleasant way to success. texts selves 38. And those who have heard them will betake themto the road leading to the threefold prosperity, lustre of
a
*

their and free of obstructing vices ; and conforming behaviour to the precepts imported by those texts, and it excellent, they will easily cross the dangerous making
passage through existences. For so many 39. excellent properties holy texts Now famous. are then, having got them like a present, how should I, being able to reward the giver of them,
*

'

not

how

other hand,) ? your order should I do I will go, therefore, to the son 40. of Sudasa. not want either the toilof royalty or that other anxiety I should incur by following the way of wickedness,
return

honour
*

him

in

Or,

(on the

I transgress

if I

were

to
come

transgress

my

duty

of keeping

my

ment engage-

to

back/
*

by his alarmed his father, who moved Verily, it is entreaty: affection replied with earnest but for your good, my dear, that I spoke so. You

These

words

offence at it, will you ? May your into the power Sudasa ! come enemies of the son of In fact, you made him the promise to return to him, to keep and for this reason your faith, you, being wont Nevertheless, I will wish to accomplish your promise.
must
not

take

sin is incurred, truly, by following own one's the way of untruth, if one thereby save may life and also for the sake of one's parents and other Why venerable persons. should you exert yourself to
not

allow it.

No

is prescribed by the Veda ? avoid this precept, which Besides, those who are skilled in the science of politics to righteousness proclaim the attachment (dharma) in damage it evidently causes as to such cases where material interests (arta) and pleasures (kama),to be h No more, mismanagement and an evil habit in kings. then, of that determination, wherewith you grieve my
1

I read vinitadipapratibho^valasya.

XXXI.

THE

STORY

OF

SUTASOMA.

30.}

heart

and

disregard
to

your

own

interest.
"

my object,
reason never

in contradiction

and righteousness, and that it is for this decide to break your promise, having you cannot been accustomed like this. Yet, to do anything

dear, that acting thus

you is dishonourable

But

will

why

I have Here you break your promise ? an army of footmen, chariots, horse, and elephants, prepared for war, to to your rescue. march and ready body of warriors They make up an excellent

should

attached legion of heroes skilled in arms your person, yea, in many battles. and having distinguished themselves In short, these forces are dreadful, like a violent stream
to
a

of

water.

Well,

come

to

him, surrounded

or and bring him either to submission fulfilledyour promise this manner you will have and at the same time saved your life.' The Bodhisattva not replied : I am able to promise
*

by that army, In to death.

one

perform another ; nor can mersed I strike at such people as deserve pity, who being imin the in the mud of wicked habits and moving I reckon my friends after direction of Hell, and whom them their relations have abandoned Moreover, to protect them. man-eater 41. 'That performed generous and difficult to be done dismissed
'

thing, Your

Majesty, and

and there is nobody for

me

of his power, relying on my faith. So it is thanks to him that 1 got those holy 42. father. For this reason he is my benefactor, stanzas, comof my miseration. and is especially entitled to be an object
me

(byothers),

something since he

out

ing also to be afraid of any misfortune threatenYour me, Majesty. How should he be capable of ?' So back to him, as I went me injuring when I come his father One the High-minded persuaded speaking Cease
to

'

Then declining the entreaties of give him leave. his friends and his faithful army, who were eager to prevent his going away, he set out for the dwelling of the son ness, of Sudasa, alone and free from fear and sadkeeping for he was his faith,and marched with
the aim of softening his heart,
to

the happiness

of

men.

304

GATAKAMALA.

saw the Great Being the son of Sudasa from afar, he became astonexceedingly ished, approaching liking for him his esteem increased. and and long practised and deephis cruelty, however Not even

As

soon

as

him in his defiled mind, could prevent like this : a thought entering, indeed, upon Ah ! ! !
rooted
'

from
*

Ah

This is the wonder the of wonders, to be sure, That lofty veracity ! of marvels prince's marvel and deities ! exceeds all that may be expected of men To me, a person as 44. cruel-natured as Death, he fear and anxiety ! back of himself, subduing comes Ah ! What a constancy ! Bravo for his veracity ! indeed, the renown 45. Justly, 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
43.
'

'

drew near, admiration, the Bodhisattva saying : 1 have obtained that treasure tences, 46. of well-said senI have rewarded the indigent man who presented it, been procured to my mind, me with and gladness has
'

thanks is your The

*

to

you. desire,

Now
or

I
me

am as

back here.
a

Eat
at

me,

if such

use

victim
eat

your

sacrifice.'

son

I am 47. funeral pile is still smoky,

of Sudasa spoke not in a hurry

to

roasted on relish only when 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 ? You this mode 48. adopted of living merciless to these your subjects for the sake of your belly. Now does not Righteousness stanzas praise righteousness.
*

this you ; moreover, and flesh gets its proper fire. Let us a smokeless

'

go together with Following 49.

'

injustice.

shasas

and

the wicked manner of life of Rakhaving left the way of the pious J, you do

having transgressed the precepts of morality/ other words, Instead of sa/wtyaktarthapathasya, I read sawtyaktaryapathasya.

In

'

XXXI.

THE

STORY

OF

SUTASOMA.

305

not

the impatience of the son of Do not speak so, sir. : is that king, say, who does not kill 50. Where with his bent bow in his park the mates the hinds of the of forest ? If I in a similar way killmen for my livelihood, it is said, not those killers I am so one, the unjust of deer!'
contempt roused Sudasa. He answered
'

you This

possess faith, still less righteousness. do with holy texts ?

'

What

will

spoke : do those the ground 51. 'Neither stand on of bent bows directed against are righteousness, whose fleeing deer. But by far more the frightened and
Human than those is a man-eater. reprehensible beings, indeed, occupy by their birth the highest place (inthe scale of creatures), are not allowed to serve and food.' as

The

Bodhisattva

the Bodhisattva had spoken very harsh to the son words of Sudasa, the friendliness of his nature that it outweighed the exercised such a power ferocious nature So he quietly of the man-eater. heard this reproof, only he laughed aloud at it,then
Now,

though

he spoke : Say, Sutasoma. by having being me 52. 'After and released and lovely residence resplendent your home reached For back to me. with the lustre of royalty, you came are not this reason you skilled in political wisdom, On are the wrong. said : You I am fore and therecontrary, skilled in political wisdom, I do not put it into effect. 53. 'What, in truth, is the worth of skill in an art,
'

'

I suppose.' The Bodhisattva

resorting
'

to

which

brings

righteousness Moreover,
'

without I tell you, who

are

about the certain fall from bringing about happiness ?

in directing their actions commonly get into along the way of political wisdom, I put aside the Therefore calamities after death. winding paths of artful politics and keeping my faith,

54.

Those

wise

came

back.

306
*

GATAKAMALA.

by this I show it is I who am skilled in politics, that, leaving untruth, I delight in veracity. For no judges in action is declared by competent the science of politics to be well-managed which is not

55.

Also

attended

The
'

by good reputation, satisfaction,and son of Sudasa spoke :

interest.'

56. What by holding

life, your and the charming

is that interest you perceive to be attained dear on veracity, that giving up your own relations who shed tears at your departure,

pleasures attendant on royalty, you in order to keep your faith before all?' returned to me, Many kinds of virtues The Bodhisattva spoke : Hear but the succinct account on rest veracity. of
'

them.
57.

'Veracity

surpasses
every
sweet

lovely grace and as and inasmuch

by splendid garlands flavour by its sweetness

its
;

it produces

without toil, it is superior pilgrimages to tirthas. and the troublesome 58. Affording to glory the opportunity of spreading men, veracity is the way to its penetrating the among It is the entrance-door three worlds. of the abode of
*

merit, that excellent good, kind of penance to every

the Celestials, the Sa^sara.' Then the

son

bridge

to

cross

the
'

swamps

of

Sudasa Excellent ! exclaimed : to him right!' and bowing and casting an admiring look on him, said again : into my The are come 59. power, other men of their paralysed by affliction,and fear robs them In you, on a the contrary, I see courage. splendid imperturbation. I suppose, are not you afraid of
of
'

death, my prince.' The Bodhisattva

60.
means
'

Of what use of prevention,

spoke : is cowardous against

a

fear, the thing which

most cannot

unfit be

avoided even with great effort ? Nevertheless, knowing though and course of things in the world, people against death.
4

the
are

natural poltroons

61.

'

It is the vexation

of their mind

in consequence

XXXI.

THE

STORY

OF

SUTASOMA.

307

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 die. they must But I do not remember having done anything 62.
'

that should torture my conscience, and I have imbibed pure actions into my Who, clinging to Righteousness, should

consequently
very nature. be in fear of

death ?

I remember having made gifts to the indigent, which did not tend to the gladness of both Who, having in this the mendicants myself. and by his gifts,clinging to manner obtained contentment Righteousness, should be in fear of death ? Even 64. when reflecting for a long time, I never
63.

Nor

do

'

recollect having taken any step towards evil,not even So the path to Heaven is cleared in my thoughts. Why for me. should I conceive fear of death ? On Brahmans, on 65. my relations and friends, on on are the the poor, on ascetics who my dependents, ornaments of their hermitages, I bestowed much wealth,
'

giving
what him.
66.

according to each of them

'

was

the worthiness of the recipients ; in want done for of, that was

hundreds temples, of magnificent halls, and hospitals, court-yards, hermitages, tanks, I do by this I obtained satisfaction. Therefore and for your sacrifice or dress me Why, not fear death.
I

built

eat

was this language, the son of Sudasa to tears of tenderness, the hairs on his body moved bristled, the darkness of his wicked nature vanished, Bodhisattva, he up to the and looking with reverence May the evil be averted ! exclaimed : Beware ! Verily, may he who 67. should wish evil to such as a being you, O foremost of princes, take the poison Halahala knowingly, or eat a furious serpent or flaming his head, also his heart, burst asunder iron, or may
'
'

me/ hearing On

into

hundred

pieces !
x 2

308
'

GATAKAMALA.

Therefore you Touched

tell me may to tenderness

of your words, my Attend also to this. stronger. Having beholden the ugliness of my conduct 68. in the mirror of Righteousness, and being touched by I not, perhaps, be a person whose mind emotion may
shower
'
'

tences. also those holy senI am by the floweras curiosity to hear them grows

for the Law ? Now the eagerness the Bodhisattva, considering him to have of his desire to hear the Law, knew He spoke : Being then desirous become a fitvessel. of hearing the Law, it is right that you listen to its
craves
*

preaching in the proper Look here.

69,
'

attitude suitable for that

act.

lower seat, which betokens a 70. Sitting on illustriousmodesty the honey of the (sacred) ; enjoying from gladness, so to speak ; words with eyes expanding
intense calm and pure to the most in this way one listen devoutly must reverential attention to to the preaching of the Law, as a sick man the words of a doctor.' Then a the son covered of Sudasa slab of stone with his upper garment, and having offered this higher on seat to the Bodhisattva, himself sat down the naked After earth before the visage of the Bodhisattva. his which, keeping his eyes fixed with attention on face, he invited the Great Being : Speak now, sir1.' Then his mouth fillingas the Bodhisattva and opened it were forest with his voice deep and sonorous, the like the lovely sound rain-cloud, of a new-formed bending
one's

mind

"

'

spoke

71. 'Meeting

person for chance will suffice Friendship strong and for

virtuous

but

once

and

by

ever,

not

wanting

On

repeated assurance/ hearing this gat ha, the

son

of Sudasa

exclaimed,

and the whole of this likeness to the observances prescribed for ceremonial shows striking the instruction in the Veda of a pupil by his spiritual teacher.
a

This

formula

(bruhidaniw marsha)

XXXI.

THE

STORY

OF

SUTASOMA.

309

'

Well
on.'

waving go

his head and said ! well said !' and nodding his fingers said to the Bodhisattva Go on, :
'

Then
4

72.

the Bodhisattva From virtuous keep remote, But

uttered the second gatha. thou persons shouldst never

to

follow
devote.

those ;

worship

them

thyself

Their
must

fragrance-spreading him

virtues uncompelled
near

Attain

who flower-dust.' of Sudasa

stands
:

them,

as

does

The
*

son

spoke

your wealth in the right manner, employed ; rightly you did not mind trouble, that you did O to utmost, your reward virtuous one, well-said ! sentences Go on, go on/

73. indeed

You

'

The
'

Bodhisattva The
cars

74.

spoke : of kings, with

jewels shining

and with
growing

gold, With their possessors old.

But
not to
a

lose their beauty,

So strong

(The

other to be

replied)
sure.

pious conduct has old age access. love of virtues pious men possess1/ This is as a shower : of ambrosia,
'

how

great

satisfaction you

give me ! Go on, go on/ Bodhisattva spoke The distant Earth How 75.
*

is, the East Heaven far from Sunset, and both Ocean's shores How Greater distance keeps From one another. Of virtue sever'd and of wrong the lores/

from

Then gladness
reverence
'

the

in consequence who of his filled with affection and surprise was and for the Bodhisattva, said to him :
son

of Sudasa,

76. elegance

Lovely
of

The the gat has I heard from you. is still surpassed by the their words
are
1

Cp. Dhammapada,

verse

151.

GATAKAMALA.

By reciting them brilliancy of their contents. you Let me honour you in have me gladness. procured by offering you four boons. return Therefore, whatever choose you desire from my
'

side/
Then
and
you

Bodhisattva, astonished at him for it,spoke : Who esteeming

the
'

this offering, are you that

should bestow boons ? have no over power 77. You yourself, being by a passion for sinful actions. Say, what dominated boon, then, will you give to another, you, whose heart is averse ? to pious conduct to declare the boon 78. 'It might be that I were
'

I would ask, but that your mind would be disinclined 1, being compassionate to give it. Who, would like to have you enough such a calamity ? Enough, provoke

done

for me/ On these words was the son of Sudasa somewhat ashamed, and lowering his face, said to the Bodhisattva: I beg Your Honour to have so mean an not opinion
'

of

me.
'

if it were I will give you your boons, even life. Therefore, cost my choose freely, prince, be what it may be that you desire/ The Bodhisattva spoke : Well then,
79.
'

to

it

80.
vow

Give

me

these four precious

boons.

Take
;

the
release

more

of veracity ; give up excepted all your prisoners, nobody human flesh, O you hero among eat
son

living beings injuring

; and
men

never

'

of Sudasa said : 8 1. 'I grant you the firstthree, but choose another fourth boon. Are you not aware that I am unable flesh ?' to desist from human eating The Bodhisattva spoke : Ah ! Indeed ! There you
'

The

! Did not I say who bestow boons ?" Moreover,

are
"

are

you

that you

should

he would bring about the four boons for the man-eater his faith, he might an opportunity of breaking become the involuntary cause to his neighbour. of infernal punishment Cp. Story XXIV, stanza 32.
as

Inasmuch

by his naming

XXXI.

THE

STORY

OF

SUTASOMA.

I I

the vow of veracity and O king, if you do not injuring others, habit of being an eater of human flesh ? give up the ' Fie upon you ! Did not you say before, you were 83. willing to life? But at the risk of your give these boons even
can

'How refrain from

82.

you

keep

'

you act quite otherwise. And how should you abstain from injury, 84. killing in order to get their flesh ? And men this being so, be the value of the three boons you did may what
'

now

grant The

me
son

?'

of Sudasa spoke : How 85. shall I be able to give up that very habit, bore hardbecause of which I renounced ship my kingdom, 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. How 86. should you not of which you have lost your
power,
'

leave that
good

state

because ?
royal Why

righteousness,
renown

your

your

pleasures, and

your

cling to such an abode of misfortune ? Besides, it is but the vilest among 87. men who having given. How, then, should this meanness repent of mind subdue a person like you ? following after mere Cease then, cease ness. wickedIs not You now. to stir up ought yourself
*

Your
88.

Honour
*

the

son

examined is skilful (cooks) at your

Meat

of Sudasa? by physicians disposal. You

and

dressed

by

flesh of domestic animals, of With such meat basins, and also venison. satisfy your heart, but pray, desist from the reprehensible habit of flesh. eating human How do you like to stay in this solitary forest 89.
*

take the may fishes living in water-

and

relations and children and your beloved ? how prefer it to (once) attendants enjoying the grave at the melodious sounds of night, songs drums you of water-clouds, and the other reminding
prefer
your

it

to

various

pleasures

of royalty ?

312
'

GATAKAMALA.

90.

It is
to

not

which is compatible with Having, righteousness (dharma)and interest (artha). in battle kings with their whole all alone, vanquished a now, great coward armies, do not become when you have with your passion. wage war And have you not to mind also the next world, 91. ? For this reason 0 lord of men not cherish you must is bad, because it pleases you. But rather pursue what that which is favourable to your renown and the way is a lovely one, and accept what is for your to which though you dislike it,taking it as medicine.' good, even
*

be yourself rather that line of conduct

right, O dominated

monarch, by your

that you passion.

allow Take

to

to tenderness of Sudasa was moved He and tears, which barred his throat with emotion. threw himself before the Bodhisattva, and embracing his feet exclaimed : Justlyyour fame pervades the world in all 92. directions, spreading the flower- dust of your about For virtues and the scent example, of your merit. but you alone, in truth, could have felt compassion who else for such an evildoer as I was, to accustomed a cruel livelihood, which made me resemble a messenger

Then

the

son

of Death
*

?
You
are

93.

my
more

master,

1 honour

head.

your Never

words,

teacher, yea, my deity. them accepting with (bowed) flesh, human will I feed on
my

Sutasoma.
*

Everything

you

told

me

I will accomplish

according to your words. Well then, those princes whom I brought here 94. by the to be victims at my vexed sacrifice,and who have lost their splendour sufferings of imprisonment by grief, let us release them and are overwhelmed together, none excepted.' The Bodhisattva, having promised him his assistance,
set
out

with

him

princes were had they seen they were set

extreme

those royal the very place where kept in confinement. And sooner no Sutasoma, that than understanding
at

to

liberty, they

became

filled with

gladness.

XXXI.

THE

STORY

OF

SUTASOMA.

313

the sight of Sutasoma 95. At the royal princes became loveliness of laughter radiant with joy, and the faces, in the same burst out on in the their as way beginning the groups of waterlilies burst of autumn

by the moon-beams. 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 Sudasa, Then together with the son of Sudasa released them. and followed by those royal princes, he set out for his kingdom, to the princes and there made and having
open,

invigorated

honourable an of Sudasa reception according to their rank, he re-established them each on his royal throne.
the
son

In

this

manner

occasioned, promotes he who longs for salvation salvation. considering must strive after intercourse with virtuous persons. [Thisstory may also be told when praising the Tathadoing the Lord gata : So Buddha always intent on

whatever

way

meeting it may have

with been

virtuous

person,

in

Thus

'

good

was

friend

even

existences.' Likewise listening with attention to the preaching on of the hearing the excellent In this manner excellent Law: Law to tends to diminish acquire and wickedness
'

strangers stillin his previous discoursing it is to be told, when

to

virtues.' learning:
'

Also
'In

it is

to

be

advantages/
In this
manner

virtuous
'

and

this manner discoursing on veracity : Likewise when by the speaking the truth is approved of merit.' And procures a large extent

told when extolling sacred sacred learning has many

: also when glorifying veracity, this may be propounded In this manner the virtuous keep their faith without wise, Likeregard for their life,pleasures, or domination.'

when
Dr.

praising

commiseration.]

in my has pointed out in his paper, quoted S. d'Oldenburg in Introduction, p. xxii, another redaction of the story of Sutasoma the contents of which are given in chap. 34 of the Bhadrakalpavadana, I*1 Roy. As. Soc., pp. 331-334the translation of that paper, Journ.
some

parts the account

in that text is fuller, but for the

most

part,

314

GATAKAMALA.

according to Dr. S. d'Oldenburg, it closely follows our (^atakamala, the for word V Nevertheless the verses of which it mostly copies word difference, I think, in a capital point. In the tale, extract shows one Kalmashapada has already got his hundred it is told by as *Sura, he comes Sutasoma, but in the said to carry away princes, when Suiasoma is the very hundredth extract of the Bhadrakalpavadana
'

one.

In the Mahabharata Saudasa, the manthe legend of Kalmashapada is told, I, adhy. 176 and 177. It is very different from the eater, Buddhistic fashion, yet both versions must be derived from one source.

XXXII.
the (Cp.

THE

STORY

OF

PaliGataka, No. 510, Fausb.IV,49i-499;

Aariyapi/aka III,

3.)

3, those, whose mind has been seized by emotion even the brilliancy of royalty does not obstruct the Thus to salvation. must way make considering, one one's self familiar with the emotional state (sawvega), as will be taught in the following.

To

a that time, when our Lord was still Bodhisattva, to the assaults of hundreds seeing the world exposed of calamities : diseases, old age, death, separation from beloved persons, and so on, and understanding that it was out woe-begone, without protector, without help, with-

At

by His compassion impelled to determination the creatures of saving bringing His exceedingly to nature, according good the highest about again and and again the good happiness even to him and unknown to people averse him. At that time, then, he once to took his birth, it is said, in a certain royal family distinguished for their guidance, take the He
was

behaviour modest in consequence

affection of
1

lustre, which, and their surpassing the possessing of their intentness on by their was their manifested

subjects,
more

In

894 Dr. S. d'Oldenburg

a

in

Russian

book
As

on

Buddhistic

dana fully dealt with the BhadrakalpavaLegends in Bhadrakalpavadana

to Sutasoma, cp. pp. 83-85 of that book. is the name ayogr/ha appellative, of the prince, not an from the Pali He was so, since he was appears recensions. named brought up in the ' iron house (ayogrz'ha). 3 Sawvignamanasam on note ; compare p. 280.

and

(ratakamala.

That

'

XXXII.

THE

STORY

OF

AYOG/WIA.

315

increasing prosperity and riches without hindrance, as of their proud vassals. well as by the submissiveness His very birth adorned both that court and that capital, in weal and woe, with their princes always sympathising brilliantshow of a festival day. with the i, 2. a (At the court) large distribution of gifts filled the hands and satisfied the minds of Brahmans, and
were the attendants festival garments1.

with the laughing, blending noise of singing, jesting, itself by as the gladness of the hearts manifested dancing, and wantonness. where Everyvarious merriment, told each other with exultation people meeting news, the happy the and embraces which gave them
resounded with the
same

brilliant of their very (Outsidethe palace) the streets instruments tones of many and
proud

contentment

as

present, and
were

they magnified

the

felicityof their king. doors of the 3. The

prisoners set at the places, and the ground of the houses decorated was and flowers, and covered with fragrant powders So adorned, the moistened with spirituous liquors. bore lovely and bright town the appearance of festival. a

prisons liberty. Flags

opened, and the floating at the tops

dwellings of the wealthy splendid of different goods : clothes, gold, abundant showers down, if so as that it seemed jewels "c. poured Felicity, doing her best to pervade the world, with 2. lovely sport imitated Gariga in madness
the
Now
prince
at

4. From

that time
to

it happened king
soon

as

born

the

died.
3,

rule
1

to

be the effect of goblin-power

had

rule that every Supposing that he ordered, with

that

Apparently

the

attendants

received

new

attire

as

present. 2 The presents strewed about are compared either with the cascade where the river rushes into the valley, of the Ganges at Gahgadvara, from heaven or of Gariga hurling down with the mythological account
earth at the instance of Bhagiratha. In the Pali redaction the new-born away by a goblin, a Yakkhini.
to
3

children

are

in fact carried

316

GATAKAMALA.

the

of object
was

saving
serve

which

to

the life of that son, for lying-in chamber

the building to be wholly

ornamented cent with magnificonstructed of iron, (though) figures wrought of jewels,old, and silver. The g performed preservative rites destructive of goblins were in the to the precepts there according expounded by the Veda ; and Science of Spirits and ordained

likewise the different customary auspicious ceremonies As to have the effect of securing prosperity. which his son, he had the^atakarma1 ments and the other sacralet in that iron-house, and to him performed
grow guard, but
him up
no

the excellent goodness to nature the power and of his store of merit, no In course the Great Being. of goblins overpowered initiatory rites had been time, after the sacraments and instructed by teachers illustriousfor performed, he was their knowledge of the sacred texts, their extraction, as renowned and behaviour, who were and honoured to the virtues of tranquillity, scholars, and attached Having learnt from them modesty, and discretion. branches of science, and being favoured by the many loveliness of youth, which made his figure grow fuller 2, day by day further displaying that attachment to innate in him, he became an modesty which was of the greatest love both at large.
5. People go
to

there. less to

Owing

to

that

most

careful of his

object

his relations and

the people

relation nor if they as his virtues which is the cause thereof. 6. In the season freely the moon when of autumn, shooting his beams all around is the laugh of Heaven, say what kind of relation does there exist for the people to Him ?
1

no virtuous person, though acquaintance of theirs, with the like joy It is the brilliancy of honoured friend. a

after

The

king had those

constant

sacraments

performed

by

his purohita,
in

the

and customary representative ceremonial matters. 2 It is plain that the image moon of the crescent author's mind.

king's

sacrificial and
to

is present

the

XXXII.

THE

STORY

OF

AYOGK/HA.

317

then the Great Being was the bliss that enjoying had fallen to his share as the effect of the power of his He was petted with plenty of objects celestial merit. of brilliancy standing at his disposal, and his father, who loved him much was no and bore him high esteem, So
more

anxious
once
on

Now

in recurring Bodhisattva was

him, trusting he would be safe. about the occasion of the Kaumudi-festival course that the of time, it happened

beauty Having
mounted

desirous of contemplating the lovely the display of brilliancy in his capital. and the permission obtained of his father, he the

This royal chariot to take a drive. embellished with fair ornaments chariot was of gold, flags and banners jewels,nd silver ; gay a of various floating aloft on it ; its horses wellcolours were trained and swift, were adorned with golden trappings ; driven by a charioteer distinguished for his it was honesty, dexterity, skill, comeliness, modesty, and followed by a retinue adorned firmness, and with ceded Prebrilliant attire and armour. a and picturesque
the delightful tones of musical instruments, the capital the prince with his train passed through in many directions, and let his eyes roam over the
by

spectacle landsmen

crowded with townsmen and of the streets in their lovely festival array, who with looks seeing agitated by curiosity, were wholly intent on him with praise him, and all along his way received heads, and hands bent folded and and worship, him. Nevertheless, though blessings over pronounced the contemplation of this beautiful spectacle was

for conceiving a great rejoicing proper occasion his mind, he regained by it the remembrance within was of his former births. So familiar to his nature
a

the feeling of sawvega. (hethought), 7. Alas piteous is the state of the of its unsteadiness. and displeasing because world
* '
'

how brilliant splendour of this Kaumudi-day, ! soon will it exist but in the memory 8. And yet, such being the condition of all creatures, how heedless of danger men are, that they hurry after The
'

GATAKAMALA.

every way minds, though untroubled death ! by around them is obstructed Disease, old age and death, three enemies 9. of to strike, and irresistiblestrength, stand near ready from the dreadful world hereafter. there is no escape for merriment How there be opportunity then may

with rejoicings
'

to an

intelligent being ? The 10. out streams clouds, that poured of water noise, almost in anger, imitating, as with tremendous it were, the clouds with their the uproar of great seas, flashing lightnings, being born of golden garlands of
*

come again to dissolution. agglomeration The rivers, that flowing with increased rapidity 11. carried away trees together with the river-banks, upon which they had their roots, afterwards and in course
*

of time assume burnt away were

12.

again a by sorrow.

mean

appearance,
too,

as

if they
down

'The

masses of clouds, of becomes rolling and stirring up the waves of the ocean, extinguished. high and blazing flame sparkling about, 13. 'With the fire destroys the grass, then it abates and ceases. By turns the different beauties of the groves and forests appear and disappear, as time goes on. its 14. 'What union does there exist which has not liable end in separation ? what felicity which is not

peaks

violence of the wind, dispersing mountains,

blowing

to

mishap

Since inconstancy,

course

of worldly a very thoughtless one/ In this manner One the High-minded reasoned himself. his Utterly touched within with emotion, heart became to averse that rejoicing and festival longer attention to the groups mirth ; he paid no of people, however picturesque, flocking to embellish
is expressed in a similar way in in Divyavadana Cowell, p. 27 ; 100 several times (ed. kshayanta sarve ni/"aya"$ patananta//
sentence
1

then, is proper to the things, that mirth of the multitude is

This

jloka, recurring
;

486) :

sawyoga viprayoganta Cp. also supra, Story VI, stanza

mararcanta/tf

7.

XXXII.

THE

STORY

OF

AYOGK/HA.

319

the capital. In this disposition of mind he perceived his palace. to His that he had already returned increased stillby this, and considering that emotion there is no other refuge but Righteousness, since it is

sensual pleasures, he made up his to embrace the state of a virtuous life. At the mind first opportunity he visited the king, his father, and folded hands leave to set out for the with asked
unconcerned
with

penance-forest. 15. 'By taking the vow of world-renunciation I wish Self, and I want to bring about the good of my your leave which I shall hold for a favour and a guidance
to

this
1

(goal).'
hearing

this request of his well-beloved if he were an son, the king, as elephant wounded by an empoisoned deep sea shaken by the a arrow or sore wind, was seized with shivering, for his heart was
6. On

through

him withhold him, he embraced affectionately, and in a faltering voice obstructed by have you made his tears My son, why up spoke : ? to leave us so your mind suddenly disis that man 8. 'Who 1 who, being a cause of pleasure his own to you, causes ruin, rousing in this ? Death (against manner himself) Say, whose relations
to
'

grief. And desiring 17.

have

to

wet

19. 'Or heard of, any improper that I may put an end

their faces with do you perhaps

act

tears

of

sorrow

apprehend,

to

of mine it. But

? I myself

? have or you Then, tell it,

do
not

perceive anything of the kind/ The Bodhisattva spoke : What improper act may 20.
'

be found

your be capable of assailing me with grief?' would do you want to leave us ? But why then replied Being answered: Then the Great the king with tears. Do but consider, Because of the peril of death.

thus
*

intent

to

show

me

in you, being who affection ? And

'

Your
21.

Majesty.
a man

'From the Very night when in. the maternal womb, residence

he

moves

obtains his towards

32O

GATAKAMALA.

tion death, O hero among men, marching without interrupin that direction day after day. May be ever a man so 22. skilled in the management so strong, nobody escapes of his affairs, ever infest every place in Death or Old Age, both of whom
*

this world.
to

For

this

reason

I will resort

to

the forest

virtuous life. Haughty 23. princes vanquish by bold attack whole horse, in splendid battle-array of footmen, armies to powerless chariots, and elephants ; but they are Death, though he is alone. defeat that enemy named

lead

I am Therefore taking my resolved on refuge in Righteousness. Guarded by their forces made 24. up of brisk footmen horses and elephants and and chariots, in making from their escape their princes succeed together with enemies ; but all princes since Manu,
'

helplessly to the superior their armies, succumbed is Death. power of that enemy whose name 25. Furious elephants crush in battle with their pestle-like tusks the gates of towns, the bodies of men, Yet the same tusks chariots, and other elephants.
*

over town-walls will not victorious even back Death, when that foe rushes on them. push Skilled archers 26. pierce their enemies with in battle, though distant and sheltered arrows their

that

were

'

shield and armour strong and artfully wrought ; but they never hit that enemy Death. of old, named Lions may abate the martial lustre of elephants, 27. plunging their cutting claws in their frontal globes, and with their roarings they may pierce the ears and frighten the hearts of their adversaries; but when they encounter Death, their insolence and strength are broken, and
*

by

they
28.

fall asleep.
'

inflict punishment on their enemies having sinned against them to the measure according but if that enemy is Death of their guilt ; whose name has greatly sinned against them, they do not think of enforcing their law-sentences upon him. Likewise foe who kings may has a 29. conquer
'

Kings

XXXII.

THE

STORY

OF

AYOGK/HA.

321

exof the (well-known) pedients but Death, that : conciliation and the rest ; ferocious enemy, insolence is strengthened whose by the long duration of his hatred, is not be to

offended

them

by

means

subdued with such craft. Serpents in wrath bite men, 30. and the poison of has the burning their pointed teeth effect of a fire blazing awfully, kindled as it is by their anger ; but
*

against Death, though always clever in doing harm their effort of and therefore deserving of punishment, biting is deficient.

bitten by serpents, however^ furious, medical men will appease the poison by means of charms and medicines ; but Death is a serpent with imperishable teeth and irresistible poison, his power
*

31.

If

man

has been

by charms, medicines and the like. be put down GaiWas 32. of crowds of will stir up the abode fishes, shaking with the flapping of their wings playing the water out of the seas with a thunderlike dreadful noise, then seize the serpents with their outstretched fangs ; yet they are in that unable to destroy Death
cannot
'

boisterous
*

manner.

their surpassing swiftness overtake forest running the deer of the away with fear, and the earth, as if playing, upon easily crushing them with the thunderbolt of their unequalled claws, drink their blood ; but they have no skill to proceed in the
33.
same

Tigers

by

that a deer having perchance come mendous with its trewithin the reach of a tiger's mouth But who, his escape even then. teeth, makes having reached the mouth of Death with the big teeth become disease or old age or grief, can sound named

way with 34. 'It may

Death. happen

again ? Demons 35. looking, drink

'

lives of the
1

men

ferociousand up the vital strength and absorb the l they hold with a strong grasp ; but deformed (grahas),
are

In the Pali redaction these demons

yakkha, goblins.

pisaM,

and

peta

(=

Sans,

of specified by the names different classes of preta^),

322

GATAKAMALA.

likewise to wage for them war time has come with Death, they will lose their insolence and ferocity. in magic arts may Such as are masters 36. subdue if they come to do harm to godly those demons, up by the use persons, of penance-power, evil-averting herbs ; but against that demon, spells, and medicinal is Death, there is no remedy name at all. whose
when
'

skilled in the art of bringing about magical illusions,perplex the eyes of a great assembly1. Yet Death, too, must have stillsome power, that his by those. eye is not bewildered even Both by their penance-powerful those who 38.
37.
as are
'

'

Such

charms
men,

checked
even

the virulence

physicians who Dhanvantari Therefore

of poison, and the excellent the diseases of extinguished he, have disappeared. and such as is bent
to
on

their might made themselves up of manifold spells and powers, make the air or visible and again invisible, go through descend to the earth. Nevertheless, when they meet Death, they too have lost their might.

mind righteousness in the forest. The Vidyadharas, 39. owing

'

my

practising

lords of the Celestials (theDevas) drive back the Asuras in spite of their haughtiness, and are themselves in turn in spite of their haughtiness driven back by the Asuras. Yet, even both armies host that would march a combined, with just pride Death. against any adversary, are not able to vanquish Understanding this ferocity of the nature 41. of Death, our no enemy, and his irresistibleness, I am It is not from longer pleased with the life at home. in consequence anger that I leave nor of diminished affection, but I have resolved upon a life of righteousness
'

40.

The

in the forest.' The king said : But what hope do you set upon the forest-life, the danger of death being thus irremediable ? what hope on taking the vow of a holy life?
'
*

42.
1

Shall

not

Death,

our

enemy,

attain you

also in
of the

The effect illusions of the kind. Ratnavali affords an instance of that indra^ala.'

Jugglers may

fourth act

XXXII.

THE

STORY

OF

AYOGK/HA.

32 ^

the forest ?

kept their the 7?/shis die who vows of righteousness in the forest ? In every place the course of life you wish to adopt is practicable, What indeed. profit,then, do you see in leaving your home and resorting to the forest ? The Bodhisattva spoke :
not
'

Did

equally visits those at home and those in the forest, the righteous as well as the for remorse, vicious. Yet the righteous have no reason and righteousness is nowhere easier to be attained than in the forest, to be sure. Will Your Majestydeign to consider this ? The house is an abode of carelessness (about 44.
43.
4
*

No

doubt, Death

moral and religious duties),infatuation, sensual of love, concupiscence, hatred, of everything contrary to What righteousness. opportunity of applying one's it may be found at home ? self to A householder is distracted by many bad occu45. pations his goods care ; the of earning and guarding his mind, which is also troubled by calamities agitates holder At what time may a housearising or approaching. take the way of tranquillity ? In the forest, on the other hand, after leaving 46. that multitude of bad occupations and being freed from is at his care the troublesome of worldly goods, a man
one's
' '

ease

and
a

with

strive for tranquillity exclusively and So he will come to happiness satisfied mind.
may

and righteousness and glory. Not his wealth nor his power preserves a man, 47. It is righteousness but his righteousness. nothing that procures him great happiness, not the possession death And to a righteous man of a large estate.
*

cannot

For no fear of mishap but procure gladness. exists for him who is devoted to a holy life. 48. 'And as good and evil are distinguished by their different characteristic marks and separated from each other by the discrepancy of the actions belonging to the result, too, of wickedness way each, in the same is mishap, but that of beautiful righteousness a happy

state/
Y
a

324

GATAKAMALA.

this his father.

In

One Great-minded persuaded He obtained his father's permission and renouncing his brilliantroyal bliss,as if it were a straw,
manner

the

took

up

acquired

in the penance-grove. his abode extent there dhyanas of immense in them, he mounted to mankind

Having

and establishe Brahma's

world.
In this
not
manner
even

obstruct the way has been seized by

must

the brilliancy of royalty does of salvation to those, whose mind Thus emotion. considering, one

self familiar with the emotional state (sawvega). [Thisis also to be told,when expounding the right conception that of death : So the thought die soon causes one the sense may of sawvega/ Likewise, when that death should always expounding be to our the teaching present mind, and when
make
one's
*

l are of everything : So all phenomena Also, when inculcating tenet the perishable.' of delight in the whole Universe : So nothing no taking

temporariness

'

is which has form (samskrita)2 reliable/ And also So this world is helpless and : with this conclusion In this : succourless.5 Also this may be propounded it is easy to obtain righteousness in the forest, manner but not so for a householder.']
* *

XXXIII.
the (Cp.

THE

STORY

OF

THE

BUFFALO.

Pali Gataka, No. 278, Fausb. II, 385-388; II, 5.) -ATariyapi/aka

Forbearance
some

deserves

this

name

opportunity
Anitya^

for showing

only if there exists it,not otherwise. Thus

one sarvasawskara^, of the most popular sayings of the Lord. 2 Properly speaking", the sa/raskrz'ta is the phenomenon, and the are the 'fashions' or 'forms' of the perceptible objects saflzskara^ as well as of the perceiving But the latter term is not rarely mind. likewise indicative of the things or Childers, Dictionary, (see

objects
is

s.

v.

and sa/wkharo),

the former

here

nearly

synonym

of

namarfipa.

XXXIII.

THE

STORY

OF

THE

BUFFALO.

325

considering, the virtuous deeming him a profit. following. The

their injurer, appreciate even This will be shown by the

Bodhisattva, it is said, one time lived in some forest-region as a wild buffalo-bull of grim appearance, his being dirty with mud, to owing and so dark of a that he resembled complexion moving piece of Nevertheless, dark-blue in that a though cloud. rance ignothere prevails complete animal-state, in which to the conception and it is difficultto come of
righteousness,
was

in consequence exerting himself

as

he

of his keen
to

understanding, practise righteousness.

Compassion, for him in return But some power

1.

if it had

deep-rooted
never or

for his long service, too, either of his karma

account

affection left him.

his
nature,

must
was 2.

be taken
so.

into

to

explain the fact that he

in truth, that the Lord l to be result of karma

And

it is for this

reason,

the mystery inscrutable, since He, bottom of his nature,

yet
even

declared

was at the compassion the state of a beast, obtained in this condition retained his knowledge of

of the though

righteousness. 3. Without

the series of existences cannot be ; it is also an impossibility that good actions should be the influence have evil as their result. But it must karma that caused him now of small portions of (evil) his knowledge ness, of righteousand then, notwithstanding to be in such (low) states2. his natural knowing Now some monkey, wicked
goodness time, and
anger
1 2

karma

itself in course of manifested from his habitual mercy that understanding him, was in the had no over power and wrath
which

had

In his Buddha-existence, of course. fables of animals This apology is not superfluous, indeed. Though have been adapted of old so as to form part of the stock of sacred lore of the Buddhists, the contradiction between the low existences of
the most
as

virtuous

ones

and the doctrines about

the karma

is

as

great

possible.

326

GATAKAMALA.

habit of vexing
so

Being very much the Great injuries.From him I have nothing

'

by
to

ferent diffear,'

thought. A rascal is never more eager to insult and never 4. displays greater insolence than towards people meek he performs Against his worst those and merciful. from their side. danger But no tricks, for he sees
a suspicion of with respect to those from whence him, he will behave, danger, however slight, strikes ! so modestly, like an honest man ; his petulance is oh

he

quieted there. Sometimes, then, while the Great Being was calmly from drowsiness, that monkey or nodding would asleep leap upon his back. Another time, having of a sudden tree, he swung as a head), if he were climbed on (his again, repeatedly (betweenhis horns). Sometimes

when

he would stand before his feet, It happened and also now obstructing his grazing. his ears log. When he he rubbed a then that with

he

was

hungry,

was

longing his head and

mounted holding the

bathe, he would sometimes climb on his eyes with his hands. Or having cover his back, he would ride him perforce, and on And a stick in his hand counterfeit Yama1.
to

that Great Being, bore all that unbecoming irritation behaviour of the monkey without for he considered it a and anger, quite untroubled, benefit, as it were.

Bodhisattva,

5. It is the very nature of the wicked, indeed, to walk aside from the way of decent behaviour, whereas forbearance is something like a benefit to the virtuous, owing to their habitual practice of going that way. Now Yaksha of a truth, some scandalised who was
at

those insults of the Great Being, or perhaps wished to try his nature, one time when the wicked monkey was buffalo-bull,placed himself in his way, riding the Be not Art thou the slave of so saying : patient.
'

The common is sitting on the back of representation of Yama buffalo with a staff in his hand. See, for instance, Varahamihira Bnhatsa/rchita 58, 57 da""/i Yamo mahishaga^.

XXXIII.

THE

STORY

OF

THE

BUFFALO.

327

by purchase or by loss at that wicked monkey play, dost thou suspect any danger from his part, or dost or thou not know thine own strength, that thou sufferest his riding thyself to be so abused by him as to become

Verily, my friend, animal? The 6. thunderbolt of thy

'

with swiftness could pierce trees. thunderbolt, cleave huge treading with furious anger, would rock as in mud. this body of thine is, like a rock, solid and 7. And its compact, the splendid strength of its muscles makes is well-known So thy power beauty to the perfect. by nature, be hard to thou vigorous and wouldst for a lion. even approach
'

pointed diamond,

horns
or

swung

like the And these thy feet sink in the mountain-

either crush him with thy hoof by an energetic effort,or destroy his insolence with the sharp dost thou suffer this rogue Why edges of thy horns. to torment thee and to cause pain to thee, of a monkey if thou wert powerless ? as
8.
'

Therefore,

evildoer is by a cure brought to reason consisting in a virtuous behaviour towards him, modesty, and kindness ? This is to be being applied to such a one treatment who and harsh remedies, cured by pungent and burning his insolence will wax like a disease arising from the
9.

'

Where

is it

ever

seen

that

an

phlegm1.' Then the Bodhisattva looking at the Yaksha spoke to the to him expressive of his adherence mild words virtue of forbearance. him a fickle-minded one 10. 'Surely, I know and it is always fond of iniquity, but for this very reason right, in truth, that I put up with him. is that, practised towards forbearance 11. 'What it is impossible somebody of greater strength, against whom And to retaliate ? with respect to virtuous

Indian medicine divides the diseases into three classes,according to : phlegm (kapha),ind their origin from one w of the three humours (vata), bile (pitta). and
1

328

GATAKAMALA.

standing firm in honesty and decent behaviour, at all ? what is there to be endured by to we 12. 'Therefore injuries ought endure having the power feeble one, a though of revenge. Better to bear insults from such a one than to get

people

rid of virtues. is the best one 13. 'Ill-treatment by a powerless for showing With what virtues. opportunity, in truth, use of purpose, then, should the lover of virtues make lose his firmness in such cases his strength to so as

of mind

? Besides, the opportunity for forbearance, that 14. being difficult to obtain inasmuch virtue always of use, it depends reason on as others, what could be to to resort there just then, when that anger has been afforded by another ? opportunity forbearance if I did not use 15. 'And against him disregarding the damage ness righteousof his own who
*

cleanse my sins, say who be ungrateful, if not I ? else should Then The Yaksha be spoke : wilt thou never delivered from his persecutions. be able to chastise the ill-behaviour 1 6. 'Who may respect for virtues, unless he of a rascal having no
'
*

(dharma),acts

as

if to

sets

ness who longs for happito pursue of discomfort comfort or prevention by inflicting grief on The result of such another. actions will not tend to the production of happiness. My persistence in patient endurance is, in fact, 1 8. If he does his conscience. an to awake admonition it,he will afterwards assail others of not understand a hasty temper who will stop him in his pursuit of the
'

forbearance ? aside humble The Bodhisattva spoke : 17. 'It is not suitable for him

'

wrong he

way.

19. 'And

having
more

been do

ill-treated by

such

one,
me.

will no For having

received

things to such he will not punishment, these

as

act

in

this

manner (unbecoming)

again.

And

so

I will get

rid of him/

XXXIV.

THE

STORY

OF

THE

WOODPECKER.

329

affected with faithful amazement, contentment, respect, exclaimed : and Well his head and moving said ! well said ! and fingers, magnified his (extended) the Great shaking Being with kind words such as these : How is it possible that beasts should possess 20. like this ? How diclst thou to come a conduct these words
the
' '

On

Yaksha,

Having assumed of regard for virtues ? or thou purpose other this animal-shape, with some be somebody in the penancemust practising penance forest ! After thus eulogising him, he threw the wicked this degree
'

monkey
charm In
name

off his back, and taught after which he disappeared

manner,

him
on

preservative

the spot. deserves

this

then,

forbearance

this

only, if there exists some opportunity for showing it, not otherwise : thus considering the virtuous appreciate him deeming a even their injurer, profit. forbearance. is to be said, when discoursing on [So is shown In this manner this may also be said : the imperturbable tranquillity of the Bodhisattvas, in the state of a beast ; how, indeed, should even when has taken the it become human being or one a who

And

'

of a homeless story is also to be

vow

This be deficient in it1?' told, when praising the Tathagata

life to

discoursing on listening with and when the preaching of the Law.]

attention

to

XXXIV.

THE

STORY

OF

THE

WOODPECKER.

(Cp.the
Even

Pali "ataka, No.

308, Fausb. Ill,

25-27.)
capable is in-

having wickedness, learnt to do so. This will be taught as follows. never The Bodhisattva, it is said, lived in some place of distinguished by his beautiful a forest as a woodpecker
to
1

a though provoked, himself of betaking

virtuous

person

Cp. the conclusion

of Story XXV.

330

GATAKAMALA.

But though and lovely feathers of manifold colours. he did in that state, owing to his habitual compassion, follow the way of living of his kind, a sinful one not to since it involves injuries living beings. the young shoots of the trees, with the sweet and delicious flavours of their flowers, and with their fruits of different hue, scent, and relish he kept dictated by his contentment. such diet as was
1.

With

for the interests of others manifested his care by preaching to others the precepts of righteousness on the distressed proper opportunities, by helping to his power, the baseaccording and by preventing
2.

He

minded The

from

immodest

actions.

whole of animals in that part of multitude Being, the forest, being thus protected by the Great happy ; for in him they possessed thrived and were
a

physician, a king. degree as they, being well protected same increased in virtues, by the greatness of his mercy, in the very same degree his protection endowed them,
teacher, as 3. In the
it were,
a
a

kinsman,

a though up making collection of substances, with increase of their qualities1. Now Being, according one time, when the Great

to

his pity for the creatures, was through rambling in some that he saw parts of the forest, it happened by an lion who exa overcome part of the wood ceedingl heavy lying on the earth, as pain was if he were his hit with a poisonous having arrow,
drawing And dirty with dust him, moved him : by compassion, he asked to near What is the matter, king of the quadrupeds ? Thou indeed, I see. art seriously ill, Is this illness caused dulging by exhaustion 4. after inmane

disarranged

and

'

too

much

in boldness

against

elephants

or

The term is lost in translation. of this stanza to its being applied two sattvakaya admits of acceptations, according to the philosophical So and to the ordinary use of the word sattva. 'a 'a body the same compound may collection signify of animals' and Similarly the term 'virtue' as well as means of substances.' guna
point
'

The

quality.'

XXXIV.

THE

STORY

OF

THE

WOODPECKER.

331

in excessive running after deer ? by a hunter ? or has an arrow

or
some

art

thou hit with disease seized

thee?
*

5.

Say
me.

in this case. for the benefit of my friends, thou power bring about by it and the profit I may health1/

told thee

to

then, what Likewise

ails thee, if at least it may be tell me what may be done for if perhaps And I possess some
must
recover

enjoy
thy

lion spoke this illness is not caused by disease

best of birds, is it nor the effect of exhaustion nor occasioned by a hunter's arrow. But it is the fragment of a bone that sticks here in my causes throat and, like the point of an arrow, grievous
:

The

Thou,

virtuous

and

I can pain to me. it up. Therefore,

friends. Now,

nor throw neither swallow it down it is now the time of assistance by know if you to me the way make

to the Bodhisattva, owing sound, well, do it.' Then means the keenness thought out some of his intellect, the cause of extracting the object which was of his Taking large enough to bar a pain. piece of wood

his mouth,

Open to the lion : thy mouth spoke After he had done so, as thou canst.' wide as ever having placed the log tightly between the Bodhisattva rows the two of his of his teeth, entered the bottom he seized that With throat. the top of his beak
he

'

fragment

edge, of bone sticking athwart in it by one having loosened it,took it by another edge, and and it out. And at last drew while retiring, he dropped the log which barred the lion's mouth. however 6. No wound-healer, skilled in his art and

have succeeded even with great effort clever, would in extracting that extraneous substance, yet he pulled it out, thanks to his keen intellect,though exernot cised him to by professional training2, but proper hundreds through of existences.
in the original, yet of this jloka looks corrupt which is evident. without encumbrance of the main sense 2 Cp. the beginning of Story XIV, p. 125.
1

The

last pada

332

GATAKAMALA.

together with the bone the pain and anguish caused by it,he felt no less gladness at having relieved his suffering fellow-creature, than the lion at being released from the pain-causing 7. After taking
away

This, indeed, is the essential property

person. 8. A virtuous
or

object.

of

virtuous

of another

person having effected the happiness stopped his mischief even with difficulty,

a of excessive gladness, than will enjoy greater amount he would on account to even of prosperity happening himself and easily obtained. So the Great Being having relieved his pain, was in his heart. He took leave of the lion, and rejoiced having received his thanks went his way. Now some time after, it happened that the woodpecker flying about his outspread of wings with food, beauty, could nowhere get any suitable exquisite burnt his he was by hunger so that caught which limbs. he saw lion feasting on Then the that same flesh of a young antelope fresh killed. His mouth and lower end of his mane being tinged claws and the ment fraga with the blood of that animal, he resembled

of a cloud of twilight. 9. Yet, though

venture to

in
he

autumn,

immersed his benefactor,

in the

glow
not

was

he

did

shame

agreeable address him with words of request, disto the ear ; for however skilled in speech, imposed him a temporary upon obligation of

silence. Nevertheless, as his wants 10. required satisfaction, he walked before his eyes in a bashful up and down But that scoundrel, though attitude. of well aware
him, did not Like 11.

in all invite him to join the repast. a on seed sown rock, like an oblation have lost their heat, of that on out poured ashes that is, at the time of fruit,a benefit bestowed nature very an on ungrateful person, and the flower of the vidulaat

reed. Then
not

the
me

Bodhisattva again,' and

thought

'

know

approaching

Surely, he does him with a little

XXXIV.

THE

STORY

OF

THE

WOODPECKER.

333

more

confidence, asked

him

demand

with a proper of mendicants. Much 12. good may it do thee, lord of the quadrupeds, livelihood by thy prowess ! thy who procurest I beg thee to honour a mendicant, which is an instrument
*

share, supporting his benediction after the manner

a

for

blessing, unacquainte he was as with of the pious to his habitual cruelty and (arya), owing selfishness, Bodhisattva, as if he fixed a sidelong look on the burn him down were willing to with the flame of the anger blazing out of his fiery eyes, and said : No more
'

for thee to gather good But the lion disregarding

repute and this kind the behaviour

merit/

of this. 13. 'Is it not

enough

the mouth of a fresh killed deer who

mercy

that thou art alive, after entering like me, devourer a creature of
does
not

know

of

unmanly

that thou darest molest me 14. 'Is it to insult me Art thou weary time with a demand. thus another of thy life? Thou wishest to see the world hereafter,
I suppose.' it, This refusal and the harsh words expressing He flew directly filled the Bodhisattva with shame. in the language to the sky, telling him of his upward his way. a bird, extended wings he was and went

Now

some

the extent also to the sky, and said virtuous constancy, mounted birds, for Being : Excellent one to the Great among inflicted by dost thou suffer this injury what reason thou that scoundrel on thee, his benefactor, though is the profit dost possess the power of revenge ? What ? in this manner of overlooking that ungrateful one so strong, thou art stillable 15. 'He may be ever by a sudden to blind him assault on his face. Thou from between mayst also rob the flesh of his repast dost his very Why thou then teeth. suffer his
*

or injury,

forest-deity who was know to wanted who

indignant

at

this of his

insolence ? At that

'

moment

the

Bodhisattva,

though

having

334

GATAKAMALA.

ill-treated and insulted, and notwithstanding the forest-deity, manifested the extreme provocation of the
been saying : Enough, enough of of his nature, goodness This way is not followed manner this of proceeding. by such as me. It is out of mercy, not with the desire of gain, 1 6. that the virtuous take care of a person in distress, nor
'

'

do
not.
a

the other understands they mind whether is there for anger What opportunity
'

this or in such

? 17. Ingratitude the ungrateful one

case

cannot

but tend himself. Who,

to

the deception of indeed, wishing a

will do good to him a second time ? to the benefactor, he obtains merit and the of result of it in the world hereafter in consequence his self-restraint, and an illustriousrenown stillin this
service in 1 8. 'As
return,

world.
19.

'Moreover,

if the benefit has

been

performed

in order to practise a righteous action, why should If done with the purpose it be regretted afterwards ? in return, it is a loan, not a of receiving something

benefit. because of the ingratitude of his who do htm harm, to prepares neighbour such a one, in truth, after first earning a spotless reputation by his virtues, will subsequently act after the manner
20.

'He

of elephants. 21. 'If my neighbour does not know how to

by the infirmity of his mind return the benefit, he will also never obtain the lovely lustre inherent in virtues ; but, say, what reason should there exist for a sentient being lofty renown ? to destroy, on account of that, his own But this seems in this case. becoming to me most He in whose heart a service done by a virtuous 22. a friendly disposition, such a one person did not rouse is to be left,but gently, without harshness and anger.' Then the deity, at his well-said sentences,
'

praised him, exclaiming said ! and adding many

'

rejoiced

'

23. 'Though

exempt

repeatedly : kind words. from the

Well

said ! well

toil caused

by

XXXIV.

THE

STORY

OF

THE

WOODPECKER.

335
a

hair and bark a thou art garment, matted holy ascetic knowing thou art a the future ! but the dress, truly, that makes the Muni, by virtues is the real Muni here.' is adorned After thus distinguishing him and honouring disappeared
on

It is
he

not

who

him, he

the spot.

In this manner, is incapable then, a virtuous person himself to wickedness, even though proof betaking voked, learnt to do so. having is to be said never [So when
on manner

eulogising forbearance,
a man

with
and

enmity,

And discoursing the virtuous. when : 'In this this is to be propounded practising forbearance will rarely meet rarely with reproach, and will be beloved
to

welcome

manner

when
nature
even

When people.' praising herence adis to be to tranquillity, this said: 'In this the wise being great in preserving their tranquillity lustre of virtues/ Likewise, their own preserve and praising the cultivation glorifying the Tathagata
many of
an

excellent
always
in the state

nature

being
when

striven

In this after does

'

manner

good
away,

not

pass

of

beast.']

SYNOPTICAL
OF
THE

TABLE
BETWEEN
THE THE

CORRESPONDENCE

STANZAS VERSES

OF

THE

GATAKAMALA

AND

SCRIPTURE

OF

THE

PALI

GATAKA.

Indicates

very

close and

partly verbal agreement.

Fausb. No. 499.
Pali "ataka.

II.
"atakamala.

Sibi^ataka

Stanza

10-12

....

Stanza
. . .

13, 14 15-18 21-23 25

26, 27 28 *32,
"
,,

"

1-3 5, 6
I0"

....

,,7-9
" "

"

"

"

"

....

12
. .
.

"

13
*20,

....

,,H
.
" "

*33
.

*2I

35, 36 37

"

23
24,

....

"
"

25

"

44-49

....

26-31
=

III.

Kulmashapiw^ataka
.
.

Fausb. No. 415.

i, 2

Stanza
" " "

4, 5

Stanza
,,3

6, 7
10-13

....

....

,,4-7
"

14-16

....

8-10
ii, 12

,,17

....

"

IV. Stanza
18
....

5resh/%ataka

Fausb. No.
i

40.

Stanza
=

V.

Avishahyajresh/^ataka
Stanza
....

Fausb.
i
*?

No. 340.

Stanza
"

9
*
I T II

"
. . .

"

26, 27

"

3, 4

VI.

Saja.g-ataka

Fausb.

No. 316.
1-4

Stanza

26-29

....

Stanza Agastya^ataka
. .
.

VII.

Fausb.
a

No.

480.

Stanza
"

12

Stanza
"

14,

15

"

17, 18

....

,,6 Z

338

GATAKAMALA.

Stanzas
33, 35
are

13, 16, 19, 27, 32 and different embellishments

verse
.

of

one

stereotyped

,,3,
=

5, 7,

n,

15, 18

XII.

Brahmawa^ataka
.

Fausb.
*i,

No.
*2.

305.

Stanza

*i3,

14, *is

Stanza
=

XIII.

Unmadayantfg-ataka
. . .

Fausb. No. 527.

5
15

Stanza
"

12

Stanza
" "
"

*i7,
"*

18

19

....

16 17
18, 19

,,22
"

.....

26, 27 30, 31 32 33 34 36

" "

,,29
"
j,

....

29, and 30, 32

cp. 24 and
33

26

" "

35 andcp.

"" jj "

....

,,4r

....

,,34 ,,36
"

....

,,39

....

48-51

XIV. Stanza
12,

Suparaga^-ataka

Fausb.

No.

463.

13

XV.

Matsya^ataka

Fausb.
i,

No.

75.
10,

Stanza

14

Stanza
XVI. Vartakapotaka^ataka
=

cp. ATariyapi/aka III, No.

35.

Fausb.
3
=

Stanza

Stanza XVII. Kumbha^ataka

. .

34 of Ekanipata

Fausb.
1-3

No. 512.

Stanza
j, "

7,
12,

Stanza
"
"

13

14

4, 5 6 and

,,7
"

9 and

22

,,25 ,,13
,,26
"
"

and
15-17
18 28, *29

*i4

"

33

"

3"j 3i

SYNOPTICAL

TABLE.

339

XX.
Stanza
*i8
.

Sreslu%-ataka Fausb.
=
.

No. 171.

Stanza

*i

XXI. Stanza
"

Au^abodhi^-ataka
. .

Fausb. No. 443.

i, 2

9,

Stanza
"
"
,,

18,20,21 *22, *23, *24, *25rt

. .

3,4,5 *6, *7, *8, *S 9 b~ d) 12,13

10, ii

"

25^-^,
27, 28

26
.
.

"

XXII.

Hawsa^ataka

Fausb. No. 533.

Z 2

340
XXIII.
"7atakamala.

GATAKAMALA.

Mahabodhi^ataka

Fausb.

No.

528.

Pali Cataka.

Stanza

13, 14
15

Stanza
"

7, 8
10 n,

16 66-69 70
....

13

"

53-56
49,

"

50

71

....

"

51,52
=

XXIV.
Stanza
n
. .

Mahakapi^-ataka
.
.

Fausb.
21

No.

516.

Stanza
=

XXVI. Stanza
,,24
22,

Rurug-ataka
,
. .

Fausb.
5
8

No.

482.

23

Stanza
,,7

....

26, 27

"

....

,,30

,,9

XXVII. Stanza
,,15
"

Mahakapi^ataka
.
.

Fausb.
i

No. 407.

13

Stanza
,,2
"

....

20^21-23
XXVIII.

3-5
=

Kshantfcataka
Stanza
"

Fausb.
i
2

No.

313.

Stanza
"

59 61, *62

....

XXXI.

Sutasoma^ataka
.

Fausb.

No.

537.
*56

Stanza

47,

*48,

*49

Stanza

54, *55,

XXXIII. Stanza
19
....

Mahisha^ataka

Fausb.
3
=

No.

278.

Stanza Satapattra^ataka
. .

"ariyapi/aka

II, 5,

10

XXXIV. Stanza
="13
.

Fausb.
2

No.

308.

Stanza

INDEX.
abhi^wa, page
Abhiparaga,
121, 122,

206.

Bauddhakavya,
118,

291. 186, 187, 245.

116,

117,

119,

120,

Benares,

183,

123.

of Truth, 16, 132, 136, 137, 141. Agastya, the story of, VII. 46-55. Agni, 140. Act
Agnihotra,
49.

Bodhi (proper name), 202. Bodhi, see Buddhahood. Bodhisattva, i, 2, 4, 5, 6, 7, 8,

18,20,

12,

25,

26, 27, 28, 29,30,

31,

32, 33, 35,39,46,48,49,

50, 5i,

Agnimalin,
A,?ita, 4.

129.

52,53,54,55,56,7i,74, 78, 81, 82, 83,84,85,86, 87,89,91,92,

Almsgiving,
Andhakas,
Angels,

eulogy
145.

of, 24.
care

93, 104,
124,

109,

in,

112,

113, 114,

125, 138,
156,

128, 140,

132,
141,

134,
148,

136,
151, 162, 173,

charged with the rain, 94, 135. Anger, sermon on, 178-180.
164.

of

137,
154,

157,
166,

158,

159, 169,
180,

163,

165,

167,

Aniruddha,
Annihilation,
Angadinna, Angas, Ape,
see

174,

175,
186,

176,
187, 199, 205,
221,

178,
188,
200,

181,
190,
202,

doctrine
269.

of, 207,

213.

185, 195,
203,

189,
201,

197,
204,

Vedangas.
45 ;

207,
222,

208,
224,

209,

38,

for

the

rest

cp.
218-

210,

2I9, 229,
240,

227,
236, 245,
265,

Monkey.

228,

232,
24I,

234,
243,

235,
244,

Story
227.

of the

great,
97,
115,

XXIV.

239, 248,

250,

251,

253,
270, 29I,

263,
271,

Apsaras(as), 17,
arghya, Arhat, artha,
-

7.

266, 278, 297,

267,
28l,

269,
282,

273,

271.
22,

295,

296, 304,

105.

299,
306,

300,

301, 308, 314, 331,

303,
309,

means

for attaining dharma,

202,

305,

307,
313, 329,
125,

310,
325,

27-29.
9, 95, 312. 195, 253, 264,

311,

312, 328,

319,

302,

327,

332,

333.
8,
19,

Bodhisattvas,
105,
322.

329.
200,

Asuras,

Bodhisattvavadanakalpalata,
20,

Aju^ikuwapa,

276.
see

37, 41, 7i, 78, 93,

268,

avabhr/tha, 95, 97. Avadanakalpalata,

291.

Bodhisattva-

Brahma Brahma

vadanakalpalata. Avadamuataka, 37.

Avishahya,
Story
30, 31.

(n.), 68. 43, (m.), 98.

182,

Brahmadatta, Brahmaloka,

186,

245.
286,

269, 270,

271,

324.

of, V. 30-37.

Avi/"i, 147. Ayogr/'ha, story

324.

of, XXXII.

314-

Story of the inhabitant of XXIX. 268-281. figure of a, Brahman, majestic Brahmans abhor falsehood, Brahman the the with
well-said
sentences,

the,
143
144;

four
294,

Adityas, 131.

293,

Ananda,

164,

181,

199, 291.

297,
if,

apaddharma,

111,223.

Aryasthaviriyanikaya, 139.

man the Brahthe Bodh.'s eye, who asked in 12, 13, 15 ; the Brahman
298,

299,

300;

342

GATAKAMALA.

Sakra tried the shape of whom the hare, 42,43, 44Brahman, story of the, XI I. 109-114. A, 85. Brahmawi, Br/haspati, 123. Brothers, the six, of the Bodhisattva,
154,

Diti, 104. Divyavadana, 8, diksha, 95, 102.

20,

56, 318.

dikshita, 95, Dog, a, 204.

Dhammapada,
Dhanvantari, dharma,

102.

J55,
i, 21.

Buddha, Buddhas,

156, 157, 159, 160. 8, 67, 218, 313, 325.

21,

139, 143. 207,

2 1 1,

322.

9, 27, 69, 95, 195,

Buddhahood, i, 56, 69. Buddha-virtues, 5. Buddhayana, 5. buddhi, 272. Buffalo, story of the, XXXIII.
329.

214,216,259,263,302,312,328.

Dharma (personified),177, 257. 94, Dhn'taraslura, 181. dhyana, 55, 174, 206, 257, 269, 271,
324-

272, 324.

Elephant, Bhadra, 291. Bhadrakalpavadana, 313, bhakti, doctrine of, 211. Bharuka^Xv"a, 125, 134.
bhavanas,
3.
see

161,

162

white, 73, 74,

75, 78.
314.

Story of the, XXX. 281-291. Elephants of the world-quarters,

False doctrines,
216, 218.

288.

206,

207,

209-214,

Celestials, celestial gods, Charity praised, 19, 24,

3i, 32, 73 ;

Devas.
29, 30, 60, 72,

28,

35, 36,

45,

54,

excess one,

of, 75. story of the, XVIII. Bodhisattva,

of Death, 306, 307 ; discourse the, 319-323. Fish, story of the, XV. 134-138. f Five, the (firstollowers of the Fear
on

Childless
Comrade,
156,

Lord), 71.
Forbearance,
265,
328.

148-154.

praise of, 258,259,

333-335-

264,

the, of the
160.

Forest-deity,
; strong

Curse,

the effect of penance-power,

176, 267

liquor,

an

embodied

Curse,

146.

Gandharvas, 7, 92. Ganges, 245, 315.

Gawas,
17.
109. 321.

Dadhimalin, 129. Daityas, 54, 105, 186, 192, 229. Danavas, 105. Delusion (= maya) 259; (= moha)
301.

garbhadhana,

Garu^a(s), 287,

gathas, tetrad of, 300, 308, 309. Goblins, 57,58,63, 295,300,315,316. Goldland, 125.
grahas, 321. Gruel, story of the small portion of, III. 20-25. Guild, story of the head of a, IV. 2530.

Demoness,

117.
105,

Demons,
128

106,

107,
320,

108,

126,

Destiny, 14, 123, 166. Detachment praised, 151, 156, 253. Devadatta, 260. Devaputras, 55, 1 6 1, and see Angels. Devarshi, 270. Devas,
7, 14, 44, 63, 90,
107, 322.
108,

(= graha)

321.

guru,

the, of

Aryajura,2.

92, 96, 97,

Galin, 82, 86. Gataka, the Pali, 8, 18, 19,

25, 114,
124,

20,

21,

106, 287,

119,

136,

182,

30, 37, 46, 7i, 93, i"4,

125, 126, 130,
141, 181,

109,
132, 154,
182, 227, 268,

City of the, 24 ; hall of the, 45 ; Lord of the, see Sakra ; rank of the, 28; world of the, 38, 45, sovereignty 96; of the, 113; old, 146. Devil, the embodied, Devi, 131.
226.

133,
159, 190, 234, 291,

134,
160,

137,
164,
200,

138,

172,
214,

195,
244,

218, 260,

245,

253,

314,
2,

324,
on

329.

Commentary

the, 160, 161, 162.

316.

"-atakarma,

46, 109,

INDEX.

343
ATandra, 45.
8, 37, JTariyiptaia,
46,

Gvalatkukula,
Hawsa,

274.

71, 93, 234,

,34,

supreme, 44. rest, cp. Swan. Hare, story of the, VI. 37-45. Halahala,

the

For

the

137,

138, 324-

154,

172,

291,

314,
,

164.

the poison, 307. Hells, description of, 274-277. Himavat, Himalaya or 36, 141,
218,
244,

i, story
181.

of, XXI.

172-

186,

289.

Leprosy
49.

punishment

for treachery,

Hitopadeja,

200.

225, 226.

Hospitality praised, 39-44,

Indra,
16, 68, 196.
211, 212.

Ijvara, 206,

t Jackal,he
45-

friend of the hare, 38, 42,

Lion, 330-333Lioness, 294. Liquors, sin of drinking strong, 142, discourse on the sin of 148; drinking, 144-147. Lokapalas, 80, 177. Lotus stalks, story of the, XIX.
154-164.

Jar,story of the, XVII. 141-154. or Jewels (thethree), Triratna,

Kailasa, 73. Ka"angala, 161. kalas, 2, 292. Kalmashapada, Sudasa. karma, 269, 275,
206,
212,

Love-god,
2.

91,

117,

119, 175,

176. 91,

Madn,

78, 79, 8r, 82, 88, 89,90,

92.^

Madhudatar,

164.

Magic,
see

the

power
story
27.

of, 15,

44,

207,

the

son

of
of,

215.

Mahabodhi,
276
; doctrine
218.

of, XXIII.

200-

325;

258,

270, 325;

result of, 148, harvest of, 225,

124,
200.

Maharaurava,

evil, 239. Kathasaritsagara, 20,

239;

Kaumudi, 117. Kaumudi-festival, 116, 317. Kauravas, 291. Kalodayin, 164. kama, 9, 95, 195, 202, 253,264,302. kamadhatu, 269. kamava^ara, 269. Kara, 47. Kajyapa, 51, 53; (another) 164. Kajyapa, the Buddha, 161. King's duties, a, 216, 217, 250, 252,
278-280.

Maitribala, story of, VIII. 55-71. Mangala Buddha, 93. Man-eater, the, see Kalmashapada. Manmatha, 7, 118. Manu, 320. Mare-mouth, the, 131, 132. Maruts, 131. Maudgalyayana, 164.

Manasa,Lake,
Mara,

181, 183, 185, 186, 187.

26, 27, 29, 30, 91, 287;

hosts

of, 5. Matali, 106, 107. Mercy, discourse on, 243, 244. Merit actions, and Meritorious
23, 24, 25,

8,

26, 39,
200,

40,

45, 68,
20,

Kin/avatsa, Kojala, 20.

118.

233,

245,

279 ; power
22,

of, 9,
201,

Kr/'shwa^ina, 82, 86, 87. Kr/ta Yuga, 9, 99, 101.

30, 39, 133, 136, 317 ; result of, 19, Meru, 4, 58, 66, 69.

316,

23, 94.

kshama, 259, 264. kshanti, 253, 259. Kshantivadin, 253,254, 256, 260,261. Story of, XXVIII. 253-268. Kshemendra, 8, 93. Kubera, 31^, 56, 68, 145. Kubg-ottara, 164. Kmamalin, 130. Khuramalin,
128.

Milinda Pa"ha, 93. Monastery, the Great, Monkey,

244,

161.

43, 161, 162, 207, 208, 215, 245,

247,
248,

249;

the
244-

wicked, 325, 326, 327. Story of the great, XXVII.

253.

Monks, false, 215. Mountain, the golden, the snow-bright,

see

see

Meru

Himalaya.

344
Muni,

GATAKAMALA.

and epitheton of the Buddha, the Bodhisattva, i, 55, 262, 265, foremost of Munis, 266, 278;
268
,

Rahu, 192. Rakshasas, 32, 57, 58, 61, 294. Recollection of former existences,
20,

Lord
23,

of Munis,
94,
112,

141.

22,

23, 272,

317.

Muni,

a,

48,

116,

144,

163, 198, 254,

263,

335.

Rudras, 131. Ruru-deer, story

234-244.

of

the,

XXVI.

47, 154. naishkrama, Nalamalin, 130, 133. Nandana, the park of the 255,
=

Rishi, 162, Devas,

263,

163,

182,

260,

261,

262,

265, 278,

323,

335.

293.
28.

Narakantaka,

naya niti, 76. Nirgranthas, 145.

Nirvawa, Nishada,

269,
190,

286. 191, 192,

193, 196.

niti,see O^oharas,
Otter,

Political wisdom.
56, 57.

Sabbath-days, 20, 39, 73. Sacraments, 2, 109, 173, 316. Sacrifice, story of the, X. 93-104. Sacrificialfee, 122. sa^akiriya, see Act of Truth. Supreme Wisdom, 6, 15. sambodhi Sawghata, 275.
=

Samgaya,
Sawsara, hereafter.
sawskara Sawvega,

71, 75, 76,92.

4, 24, 46, 286,

38, 42, 45.

306. 324.

and sawskr/ta,
280,

paraloka, see World 280. paramatman, Parg-anya, 137. paramita, Parileya,

93.

314,

317.

Sangha, 25. Sarvamitra, 142,

sattra, 31, 97,
102.

143. 15, 286.

a

164.
1.

Patala, 126. Pija"is, 57, 6

Saviour of the World, Sagara, the Ocean, as Satagiri, 164. the

59,
213,

god,

131.

Pitaras, 147. Political wisdom, princes,

163, 250, 203, 302,
40,

science
75,
214,

of
105,
215,

74,

207,

305, 306.

135,232. satmibhava, Servant, the male, and the female, of the Bodhisattva, 156, 161. Siddhas, 77, 182. Sister,the,of the Bodhisattva, 156,161. 109. simantonnayana, Snakes, 7, 126, 136, 182. Snow-mountain, Himalaya. see Soma, 292. Soma-sacrifices, 97. Southern Ocean, 47. Stars, the, the wives of the Moon-

poshadha, 20, 39. pramawa, 271. prawidhana, prawidhi, 286. prasada, 67. Pratyekabuddha, 26, 27, 30, 55. Preaching of the Law, 39, 157, 159, listening 161, 237, 243, 330;
with Law,
290,
to the" of the attention 8, 71, 108, 227, 253, 280,

3i3,

329-

god, 184. stridhana, 79. Sudasa, 294; the

296,

son

of, 294,
299, 307, 302, 308,

295, 303, 309,

Pretas, 147, 226. puwsavana, 109. pu"ya, see Merit,

purohita,
94, 97, 98, 160, 316.

297, 305, 45.

u,

298,

304,

306,

310, 311, 312,

313.

Sudharma, Sumeru, Sumukha,

190,

purushamedha, Purwa, 164. Putana, 226.

97.

90. 181, 182,

186,
194,

187,
195,

189,
196,

191,

192,

197, 199-

Quail's young,
138-141.

story

of the, XVI.

Sunanda, Suparaga
130,

118.

(theman), 125,
131, 132, 133.

128,

129,

Rakshas Rati, 115.

Rakshasa,

294.

The

story of, XIV.

125.

124-134.

(thetown),125.
Supparaka,

rag-arshi, 16, 252.

[NDEX.

345
Upavedas,
154,
292.

Sutasoma,
312,

292, 314.

294,

296,

299,

305,

Utpalfivar"a, 164.
291-314.

The

story of, XXXI.

125.

Suparaga,

Va^/avamukha,

see

Mare-mouth.

58. svastyayana, Swans, the story of the holy, 181-200.

Vafcayanta,45.
XXII. Vaitarawi, Vahka,
Vasus,
276. 77,

Mount,
131.
=

81, 83, 93.

Sakra,
12,

the Lord
14,

of the Devas,
16,
17,
42,

2,

1 1,

Vasava

Sakra,

52, 92.
109,

15,

18,

32,

33,
45,

Vedas,

46, 71, 95, 96,

292, 46,

154,

155,

34,35,
48,

36,37,41,
50,

43,44,

160,

302, 292.

308,

316.

67,
104,
142,

49, 68,

70,

51,52,53,54,55,58, 83, 90, 91, 92,

107,

Vedahgas,
103,

Veracity,
17,

praise
133,

of, 306 ; power

124.

of,

106,
144,

131,
147, 162,

136,
148,

138, 153,
164;

138.

146,
159,

Vetalapaw/fcaviwjati,

157,

158, 68,

163,

Videha,
Vidhi,

269.
14.

the riches,
14,

(brilliancy, realm)of,

Story
Sarabha,

198 ; city of, 278. of, XI. 104-108. 2 2 7-2 3 4. story of the, XXV.

Vidyadharas,
vinaya, Virtues,
216.

182,

184,

219.

praise
292,

of, 198,
partisan
328;
332,

292

lover

Sajlftka, 45.
Sutakratu,
Satayag-van, Sakya
103.

of virtues,
54,

property

of virtues, of a
334.

103.
93.

prince,
164.

virtuous Vijvakarman, Vbvantara,

79, 80,93 19,
71, 74, 123.

person,
83. 72,

Saradvati,
Sariputra,

164. Sibis, the, 8, 9, 77, 78,

85,

73, 75, 76, ; story of, IX.

77,

78,

71-9

3-

75,

76,

Vr/shrcayas,

145.

92,

114,

Story Sraddha,

of the king
96.

of the, II. 8-19.

Wisdom, Woodpecker,

supreme,

Sri, 67, 115. Sruti, praise of, 301,

Sura,
i,

Buddhahood. X IV story of the, X X

see

329-335.
302.

World

hereafter,

proof

for

its

93-

Tantular,

existence, 271-277. World-renunciation, 3, 4,

153, 92,
IO4,

47, 253,

i49~
268,

291. 19, 55, 71, 148,

181,

Tathagata,
141,

156,

166-172,

i"8,

319.

227, 329-

233,

252,

Worldly
163,

pleasures
173.

censured,

159-

290,

291,

313,

Tathagatas,

132.

Tigress, story
tirtha, 254,

of the, I. 1-8. Yakshas,

161,

306.

7, 57, 6r, 81,

164,
182,

83,

119, 328,

136, 329
:

trayi, 71. Treasurer,

327,

story of the, XX.

164-172.

the

Triad

of
195,

dharma,
27,
302.

artha,
76,
95,

kama
123,

9, (trivarga),

56, 60, 61, 62, 63, 65, 66, 58, 59, 68, 69,71. 315.
277, 326. 5, 6, cp. 280.

five, in story VIII.

57, 67,

217,

263,

Yakshwi,
Yama,
yana,

Triad of low, middle, high, 163, 258. "c. Trivarga, see Triad of dharma,

275,

the three,

Unmadayanti,
story

115,

H7,

"8,

122

yoga, 4, 217. Yogin, 228. yuga,

219.

of, XIII.

114-124.

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