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XXXI. The Story of Sutasoma - SW Quadrant, Upper Register, Reliefs 116 - 119 |
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THE JATAKAMALA The
Tigress |
 
Adapted from the 19th
century translation by J. S Speyer "Meeting a virtuous person but once and by chance The cars of kings, with jewels shining and with
gold, How distant the Earth from Heaven is, Meeting with a virtuous person, in whatever way it may have been occasioned, promotes salvation. Thus considering, he who longs for salvation must strive after intercourse with virtuous persons. This will be taught as follows. In the time when our Lord was a Bodhisattva, he happened to be born, it is said, in the illustrious royal family of the Kauravas. Owing to its intentness on possessing virtues and wide-famed for its glory, the Kauravas dynasty not only possessed the deep-rooted affection of the people but also had put proud neighbors to vassalage due to the splendor of its power. The Bodhisattva's father gave him the name of Sutasoma, for he looked as lovely as the Moon-Lord Soma, his face being irradiated by the nimbus of his hundreds of virtues. Like the moon during the bright half of the month, his loveliness and grace increased day by day. Having in course of time attained skill in the Upavedas and the Vedas together with their Angas, and having been also been initiated into the worldly arts and sciences, he became an object of esteem and love to his people and, it may be said, was called a kinsman of virtues. Inclined toward being a decided helper of virtues and by means of restraint preserving them carefully, his regard for them was ever increasing. |
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These
were the excellent properties which dwelt with him: good conduct
(sila), learning, charity, mercy, self-control, splendor, forbearance,
wisdom, patience, humility, modesty, shame, judgment, loveliness,
renown, civility, retentiveness, strength, and pureness of mind.
Embellished by his youth, as it were, and deriving an additional charm
from the holiness and loftiness of his person, the virtues were like
his constituent parts, just as the sixteen kalas form the constituent
parts of the moon. Knowing of his high aspirations and the holiness of
his nature, his father the king raised him to the illustrious rank of
heir-apparent, judging him to be the proper person for ruling the
kingdom's subjects. As he was fond of learning, Sutasoma was a great lover of
religious sentences well-turned, paying the most distinguished reward
to those who attended him with well-said phrases. When the season of spring had arrived, the power of the month of flowers decorates the suburban parks, overspread by the soft brilliancy of the young offshoots of shrubs and trees. The splendor of those gardens roused gladness in the minds of men. The opening of the flowers gave them a charming and laughing aspect and the fresh grass-plots, which were like smooth woolen carpets, extended all around over their grounds. The unstained water-basins in those suburban parks were full of blue water that was covered with the petals of white and blue lotuses. The humming noise made by roaming bees could be heard everywhere as crowds of bold cuckoos and peacocks revealed themselves, and breezes--agreeable due to their mildness, fragrance, and coolness--blew over them. Accompanied by a small body of guards, the High-minded One sought to divert himself by walking about in one of those pleasure-grounds. The groves resounded with the chants of the male cuckoo, its various trees were bent underneath the weight of their flowers, and the grace of these gardens was enhanced by charming arbors that had been artfully arranged. Rambling through the groves in the company of his wives, he resembled one enjoying the fruit of his merit in Nandana. There he delighted in the blending of the songs of the females with the soft tones of musical instruments. As his wives charmingly executed their dances with exciting coquetry and graceful gestures, he observed their brilliant amorous play, which was partly in consequence of their excitement by liquors, but no less due to the loveliness of the forest that surrounded them. While the High-minded One was staying there, a certain Brahman who professed to be a speaker of well-said sentences, arrived on the scene. After being received with due respect, he sat down and became absorbed in the contemplation of the prince's beautiful figure. Although at that time the Great Being was enjoying the sport that was allowed to one his age and which had fallen to his share as the effect of the power of his rich store of merit, he was nevertheless filled with great regard for that Brahman. Before
the Brahman could reap the profit of his coming by reciting some
well-turned sentences, there suddenly arose a confused noise that
brought the sounds of song and music to an abrupt end, destroyed the
merriment of the company's playful occupation, and aroused fear and
anxiety in the females. On hearing this uproar, Sutasoma kindly bade
the guardians of his harem to find out what had happened. Alarmed and
displaying saddened faces that were expressive of fear and anxiety, the
doorkeepers reported the following distressful news: "Your Majesty, the son of Sudasa, the man-eater Kalmasha-pada approaches. The cruel disposition of his mind exceeds even that of the Rakshasas. As if he were an incarnation of the God of Death, he is in the habit of destroying hundreds of men. Bearing the terrible and dreadful appearance of a Rakshas, that embodied Terror of the World, so to speak, he of super-human strength, vigor, and insolence is on his way to this very place. Terror having devoured the courage of the warriors, the consternation of our guards has dissolved their ranks, and put also the chariots, horse, and elephants into disorder. Therefore Your Majesty must be on your guard and reflect on the proper measures to be taken in your defense." Though already knowing the answer, Sutasoma asked: "Who is that man whom you call the son of Sudasa?" The doorkeepers answered: "Is the story of King Sudasa unknown to Your Majesty? Having gone out a hunting, he was carried by his horse into the very heart of the forest. There he cohabited with a lioness, who having thereby become pregnant, delivered a male human child after some time. Some foresters later found that boy, and brought him before King Sudasa. Being childless, that monarch brought the child up as his son, and when he passed away to the city of the Celestials, that boy became the king's successor. "Although
he came into the possession of his legitimate royal dignity, the new
sovereign betrayed the fault of his maternal origin through his
fondness for raw human flesh. Having once tasted it and having deemed
that its relish surpassed the savor of all other flesh, he commenced to
kill and eat the very inhabitants of his capital. When the townsmen
prepared to put him to death, that son of Sudasa made the following
promise to goblins who are wont to enjoy offerings of human flesh and
blood: 'If you save me from this peril, I will perform a sacrifice of
one hundred royal princes to the goblins.' Having been saved from the
peril of his life, he is wont to carry off many royal princes by force,
and now he is come here in order to carry away Your Majesty as well.
Having heard the matter, we await your orders, Your Majesty." Now the Bodhisattva, who had been formerly aware of the wicked behavior of the son of Sudasa, felt compassion for him. So he set his mind on finding the means whereby he could cure him. Since he trusted himself to possess those qualities that would lead to the extinction of such a monstrous abnormality, the information about Sudasa's son drawing near, like welcome news, inspired the Great-minded One's sense of gladness. "This man who, dispossessed from his royalty because of his fondness for human flesh, acts like a madman utterly unable to govern himself, having left his royal duties and destroyed his former good repute and merit, such a person, I suppose, is in a state deserving commiseration," said Sutasoma. "This being so, what opportunity is there for me to use force now, or what room for alarm and fear from the side of such a one? Rather will I utterly destroy his wickedness without employing effort, violence, and force. And now this man who would deserve commiseration from my side, comes to the very place where I am staying. For this reason it befits me to show him hospitality. For it is in this way that the virtuous act towards guests. Therefore, it suffices that each of you mind his ordinary duty." Turning to his female guards, who with eyes great and bewildered with anxiety and with throats almost choked by agitation, were preparing to bar the way of the monster, he bade them to desist from that purpose. After going forward in the direction of that alarming noise, Sutasoma saw his royal army take flight. The army was being pursued by the son of Sudasa, whose appearance was dreadful. His soiled garments, loosely kept together with a girdle, hung around his body. His hairdress, which bore a diadem of bark, was disheveled and course with dust. His face was covered with a thick, rugged beard which lay upon it like darkness. His eyes rolled with wrath and anger as he brandished his sword and shield. Fearless and free from anxiety, Prince Sutasoma called out to him: "Hello, here I am. It is I, Sutasoma. Turn to me. Why are you troubling yourself to assail those poor people?" These words of challenge stirred the pride of the son of Sudasa. Turning away from his pursuit of the fleeing army, like a lion distracted from pursuing his deadly sport, the son of sudas perceived the Bodhisattva waiting for him alone, unarmed, and placid. On seeing him he exclaimed, "You are the very man I am seeking!"
When appearing from afar to the eyes of the travelers, that unholy dwelling, caused onlookers to become frozen with horror. For that place displayed an aspect that was as dreadful as the dancing-place of giants and specters. It was encumbered with corpses of slain men, and wet with blood horribly moistening its ground. The cries of that jackals that inauspiciously roared there seemed to threaten every one who dared approach it. Moreover, the trees that stood in the area, having been exposed to the discoloring smoke of many funeral pires, bore dark-red leaves that served as the ferocious abode of vultures and crows. Having
set down the Bodhisattva in that place, the son of Sudasa rested.
Charmed as he was by Sutasoma's exceeding beauty he kept his eyes
intently fixed on his victim's face. Meanwhile the Bodhisattva
remembered that poor Brahman who had come to him in order to get some
present for his well-said sentences. Having not yet paid the Brhaman
due honor, and realizing that he must still be hopefully waiting for
the prince's return to the garden, he thought: "Alas! Ho! That Brahman
came to me from afar, bringing to me the present of his sentences and
filled with hope. What will he do now upon hearing of my capture?
Afflicted with a burning sorrow on account of the destruction of his
hope, and vexed with a fatigue felt all the more because of his
despair, he will either sigh, commiserating my fate, or chide his own
destiny." As his mind was ever accustomed to commiserating the sufferings of others, Sutasoma became was sore with grief on account of that Brahman. While the Great Being was reflecting in this manner, tears welled up in his eyes. Upon seeing those tears, the son of Sudasa began to laugh aloud, and said: "Do leave off. "You are renowned for your wisdom and many different virtues. But having come into my power, you too shed tears! Verily, this is a true saying: 'In calamities constancy has no effect, and in sorrow learning is of no use. No being is to be found, indeed, who does not shake, when stricken.' "Therefore, tell me the truth. To what may I attribute the cause of your tears: is it the loss of your own dear life, your wealth, the instrument of pleasures, or your relations, or perhaps your royal rank? Or is it due to your recollection of a father who loves his son so much, or that of your own children who now weep for you. Which if these calamities makes these tears burst from your eyes?"
"For this reason you ought to let me go in order that I may refresh the heart of that Brahman, now distressed with the grief of disappointment. Let me pour on it the water of honorable reward, as well as partake from him the honey of the sentences he offers me. After thus paying my debt to that Brahman, I will come back to you again, so that I may be also free from my indebtedness to you as well as afford gladness to your eyes when they behold my return here. Do not,
however, trouble your mind by suspecting that this may be some
contrivance. Men like me, 0 king, follow a way that is far different
from the path that others are wont to walk." The son of Sudasa spoke: "What you say, as if it were something worth my regard, is a thing which utterly exceeds all belief. Who, indeed, being released from the mouth of Death and having recovered his freedom of movement, would return to meet it once more? If, having passed the danger of a death hard to overcome, you reach the safety of your brilliant palace, say, what reason does there exist that should induce you to come back here to me?" The Bodhisattva spoke: "Can it be that Your Honor does not understand the motive behind my return, though it is a strong one, to be sure? Have I not promised to come back? For this reason, do not take me for a villain, do not suspect me any longer. For am I not Sutasoma? "It is true that some, out of cupidity and fear of death, leave veracity, as if it were a straw. But to the virtuous veracity is their property and life; therefore they do not give it up even in distress. "Neither life nor the pleasures of this world will preserve from mishap he who has fallen from veracity. Who, then, for the sake of these objects would leave veracity--that virtue which is a rich mine of praise, glory, and happiness? Nevertheless, in a person who is seen walking on the road of sin or in whom there does not appear any effort to lead a holy life, a pious behavior becomes a matter of disbelief. Now, what did you perceive in my person that you should suspect even me? "If I had really been afraid of you, if my mind had been attached to pleasures, or if my heart were devoid of compassion, would I not have met an adversary so famous for his ferocity in full armor and prepared to fight as becomes one proud of his valor? Furthermore, it may even be said that I had the desire to engage in conversation with you. Why, after satisfying the labor of that Brahman, would I not come back to you of my own accord? Persons like me, in truth, do not utter an untruth." Now these
words of the Bodhisattva irritated the son of Sudasa, as if they spoke
of something fanciful, and he entered upon this reflection: "Verily, he
does greatly boast of his veracity and righteous behavior. Well then, I
will see them, both his attachment to truth and his love of
righteousness. What matters his loss to me, after all? I have already
my full number of one hundred royal princes whom I have subdued by the
overwhelming strength of my arm: with them I may perform my sacrifice
to the goblins according to my desire." After thus considering, he said to the Bodhisattva: "Well then, go. We wish to see your faithfulness in keeping your promise and your righteousness. Go, and having done for that Brahman what he longs for, return soon. Meanwhile I will dress your funeral pile." |
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Promising to return, the Bodhisattva set out for the palace, where he was welcomed by his household. Having sent for that Brahman, he learned from him a tetrad of gathas. The Great Being, for whom the hearing of those well-said sentences procured an intense gladness, praised the Brahman with kind words and marks of honor. And valuing each gatha at the rate of one thousand pieces of gold, rewarded that Brahman with the wealth for he had so much desired, Now his father, intending to avert his son from expensing out of place and extravagant expenses, availed himself of this opportunity to admonish his son in friendly terms. "My dear," said Sutasoma's father, "when you reward well-said sentences, you should know the limit, should you not? You have to maintain a large retinue. Besides, the splendor of kings depends on the affluence of their treasury. For this reason I tell you this. Rewarding a well-said sentence with one hundred is a very high estimation. It is not fit to exceed this limit. If a man, however wealthy, be too liberal, he will never retain the splendor of his riches for long. Wealth is the most effective and chief instrument of success for no pleasure is attainable in defiance of it. Like a harlot, fortune disregards a king who lacks an abundant treasury." The Bodhisattva spoke: "If it were at all possible to settle a limit to the value of well-said sentences, Your Majesty, I would not incur your reprehension, to be sure, if I were to give up even my royal rank to purchase them. Verily, if through the hearing of such sayings a man gains placidity of mind, a strengthening of his love for salvation, and the disappearance of the darkness of ignorance from his intellect through the increase of his wisdom, ought not such sayings be bought even when their price is the sacrifice of one's own flesh? "Holy texts are the light that destroys the darkness of delusion (moha). They are the highest wealth, a wealth that is beyond the reach of thieves and the rest. The are weapon for hurting that enemy whose name is infatuation and they are the best counselor and adviser as to a man’s course of conduct. An unalterable friend even in time of distress, they are the painless medicine of the disease called sorrow. A mighty army strong enough to crush the army of vices, they are indeed the highest treasure of glory and bliss. "Moreover, the splendid possession of holy texts is also the principal cause of eloquent speech. When meeting with virtuous persons, this possession affords one the opportunity to make a present of great value. In the assemblies it conciliates the favor of the learned, while in disputes and controversies it destroys the arrogance and fame of envious adversaries by casting its light, which is like the sun. "The
superiority of such wealth is exhibited by the expression of delight
and the high color in the eyes and on the faces of even common people
when they listen to holy texts enraptured in ecstasy and applaud
well-said words by clapping their hands. Further such wealth enables
its possessor to demonstrate a matter with plain argument and in a
graceful way, owing to his quotations from manifold treatises and
sacred books. Due to its sheer softness, high culture, and loveliness,
eloquence may be compared to a string of unfaded garlands or to the
blazing luster of a tempered lamp, for in the end it forcibly gains
glory for its owner. So making use of sacred texts is the pleasant way
that leads to success. "Those who have heard them will betake themselves to the road leading to the threefold prosperity, which is free of obstructing vices. Conforming their behavior to the precepts set forth by those texts makes it excellent, and so they will easily cross the dangerous passage through ensuing existences. Holy texts are famous for having so many excellent properties. Now then, having got them like a present, how should I, being able to reward the giver of them, not honor him in return? Or, on the other hand, how should I transgress your order? "I will go back, therefore, to the son of Sudasa. I do not want either the toil of royalty or that other anxiety I should incur by following the way of wickedness, if I were to transgress my duty of keeping my promise to return." Alarmed by these words and moved by his affection, the king replied with an earnest entreaty: "Verily, it is but for your good, my dear, that I spoke so. You must not take offence at it. May only your enemies come into the power of the son of Sudasa! You did, in fact, promise to return to him, and for this reason you, being wont to keep faith, wish to accomplish that promise. Nevertheless, I will not allow it. "No sin is incurred, truly, by following the way of untruth if one may thereby save one's own life or for the sake of sparing one's own parents and other venerable persons. Why should you exert yourself to avoid this precept, which is prescribed by the Vedas? Besides, those who are skilled in the science of politics proclaim that one's attachment to righteousness (dharma), which in such cases causes damage to material interests (artha) and pleasures (kama), is for kings a mismanagement and an evil habit. No more, then, of that determination, by which you grieve my heart as well as disregard your own interest. "You will
object, my dear, that acting in such a manner is dishonorable and in
contradiction to righteousness. If you are therefore unable to break
your promise, having never done so before, then why should you do so
now? Here I have an army of footmen, chariots, horse, and elephants.
Already prepared for war, they are ready to march to your rescue.
Attached to your person, this excellent body of warriors contains a
legion of heroes who are skilled in arms, having already distinguished
themselves in many battles. In short, such a force is dreadful, like a
violent stream of water. Well then, return to the fortress of that son
of Sudasa surrounded by your army and thereby bring him either to
submission or to death. In this manner you will have fulfilled your
promise and at the same time saved your own life." The Bodhisattva replied: "I am not able to promise one thing, Your Majesty, and perform another. Nor can I strike at such a one as deserve pity, who is immersed in the mud of wicked habits and ever moving in the direction of Hell and who I consider my friend as his relations have abandoned him and there is nobody left to protect him. Moreover, that man-eater performed for me a generous service that is difficult for others to do, as he dismissed me out of his power and relied upon my faith. "It is thanks to him that I received those holy-stanzas, father. For this reason he is my benefactor, and is therefore especially entitled to be an object of my commiseration. Cease also to be afraid of any misfortune threatening me, Your Majesty. How should he be capable of injuring me when I come back to him in the same state of mind as when I had first arrived?" So speaking the High-minded One persuaded his father to give him leave to depart. Then declining the entreaties of his friends and faithful army, who were eager to prevent him from going away, the Bodhisattva set out for the dwelling of the son of Sudasa, alone and free from fear and sadness. Keeping his faith, he marched with the aim of softening that man-eater's heart, to the happiness of men. As soon as the son of Sudasa saw the Great Being approaching from afar, he became exceedingly astonished, and his esteem and liking for Sutasoma increased. Not even his cruelty--however long practiced and deep-rooted in his denied mind--could prevent him from entertaining the following thought: "Ah!!! This is the wonder of wonders, to be sure, a veritable marvel of marvels! That prince"s lofty veracity exceeds all that may be expected of men or even deities. To me, a person as cruel-natured as Death, he comes back of his own accord, having subdued both fear and anxiety! Ah! What a constancy! Bravo for his veracity! Justly, indeed, the renown of his truth-speaking is wide-spread, as he now gave up his life and royal state in order to keep his faith!" Even as the son of Sudasa was thus affected with amazement and admiration, the Bodhisattva drew near and said: "I have obtained that treasure of well-said sentences, I have rewarded the indigent man who presented them to me, and so my mind has procured gladness, thanks to you. Now I am back here. Eat me, if such is your desire, or use me as your sacrificial victim." The son of Sudasa spoke: "I am not in a hurry to eat you as this funeral pile still smokes. For flesh gets its proper relish only when roasted on a smokeless fire. In the meanwhile, let us hear these well-said sentences." The
Bodhisattva replied: "Of what use is it to one who has transgressed the
precepts of morality to listen to holy sentences? You have adopted this
mode of living without bestowing on our subjects for the sake of your
belly. Now these stanzas praise Righteousness, which does not at all go
together with injustice. Following the wicked manner of Rakshasas and
having left the way of the pious, you do not possess faith, still less
righteousness. Therefore what have you of holy texts?" The Bodhisattva's contempt roused the impatience of the son of Sudasa, who replied: "Do not speak so, sir. Nowhere can be found the king who does not kill the mates of the hinds of the forest with bent bow. But when I act in a similar manner, killing men for my own livelihood, I am called the unjust one, but not those killers of deer!" The Bodhisattva spoke: "Those who stand on the ground of righteousness do not direct their bent bows against frightened and fleeing deer. But even more reprehensible are those who eat man flesh for human beings occupy, by means of their birthright, the highest place in the scale of creatures, and so cannot be allowed to serve as the food of others." Although the Bodhisattva had spoken very harsh words to the man-eater, the friendliness of his nature exercised such a power over the son of Sudasa that it outweighed the ferocious nature of his being, which is why after quietly listening to the Bodhisattva's reproof, he laughed aloud and said: "Say, Sutasoma. After being released by me and having reached your home--that lovely residence resplendent with the luster of royalty--you came back to me. For this reason you are not to be taken as one who is skilled in political wisdom, I suppose." "You are wrong," replied the Bodhisattva. "Although skilled in political wisdom, I do not put it into effect, for what, in truth, is the worth of skill in an art that resorts to bringing about a certain fall from righteousness without fostering happiness? Moreover, I tell you, those who are wise in political wisdom commonly get into calamities after death. Therefore I have put aside the winding paths of artful politics. Keeping my faith, I came back. "Through this very demonstration I also show it is I who am skilled in politics, for, leaving untruth behind, I take my delight in veracity. For the competent judges in the science of politics declare no action to be well-managed which is not attended by good reputation, satisfaction, and interest." The son of Sudasa spoke: "What is that interest you perceive to be attained by holding onto veracity, which requires the surrender of own dear life, which forces your relations to shed tears at your departure, and causes one to abandon the charming pleasures attendant on royalty. Why have you returned to me, upholding your faith before all else?" The
Bodhisattva spoke: "Many kinds of virtues rest on veracity. Hear but
this succinct account of them. Veracity surpasses splendid garlands by
its lovely grace and exceeds every sweet flavor by its sweetness.
Inasmuch as it produces that excellent good of merit without toil, it
is superior to every kind of penance or those troublesome pilgrimages
to holy places (tirthas). Affording to glory the opportunity of
spreading among men, veracity is the way to penetrating the three
worlds. As the entrance-door of the abode of the Celestials, it is the
bridge for cross the swamps of Samsara." Then the son of Sudasa exclaimed: "Excellent! right!" And as he bowed to Sutasoma, he cast an admiring look on him, and said again: "The other men who come into my power are paralyzed by affliction and their fear robs them of their courage. In you, on the contrary, I see a splendid imperturbation. I suppose, you are not afraid of death, my prince." The Bodhisattva spoke: "Of what use is cowardly fear, that most unfit means of prevention, against a thing which cannot be avoided even with great effort? Nevertheless, although knowing the natural course of things in the world, people are poltroons against death. Their minds have become vexed in consequence of their wickedness and because they were wanting in exerting themselves to perform good actions. In apprehension of suffering in the other world, their fear of death makes their conscience torpid from anxiety. "I, however, do not remember having done anything that should torture my conscience so, having imbibed pure actions into my very nature. For he who clings to Righteousness, has no need to fear death. Nor do I remember having made gifts to the indigent that did not tend to the gladness of both the mendicants and myself. Who, having in this manner obtained contentment by means of his gifts, clinging to Righteousness, should be in fear of death? "Even when reflecting for a long time, I never recollect having taken any step towards evil, not even in my thoughts. So the path to Heaven is cleared for me. Why should I conceive fear of death? I have bestowed much wealth upon Brahmans, my relations and friends; on my dependents, the poor, and on ascetics who are the ornaments of their hermitages. I ever gave according to the worthiness of the recipients, providing what each of them was in want of. I built hundreds of magnificent temples, hospitals, courtyards, hermitages, halls, and tanks, and by this I obtained satisfaction. Therefore I do not fear death. Why not, therefore, dress me for your sacrifice or eat me." On hearing this language, the son of Sudasa was moved to tears of tenderness. The hairs on his body bristled, the darkness of his wicked nature vanished, and looking with reverence up to the Bodhisattva, he exclaimed: "Beware! May the evil be averted! "Verily, may he who should wish evil to such a being as you, 0 foremost of princes, take the poison Halahala knowingly, or eat a furious serpent or flaming iron, or may his head, also his heart, burst asunder into a hundred pieces! "Therefore you may tell me also those holy sentences. Touched to tenderness as I am by the flower-shower of your words, my curiosity to hear them grows stronger. Attend also to this. Having beholden the ugliness of my conduct in the mirror of Righteousness, and being touched by emotion may I not, perhaps, be a person whose mind craves for the Law?" Now the Bodhisattva, considering the eagerness of his desire to hear the Law, knew him to have become a fit vessel. He said: "Being then desirous of hearing the Law, it is right that you listen to its preaching in the proper attitude suitable for that act. Look here. Sitting on a lower seat, which betokens illustrious modesty; enjoying the honey of the sacred words with eyes expanding from gladness, so to speak; bending one's mind calm and pure in reverential attention--in this way one must listen devoutly to the preaching of the Law, as a sick man listens to the words of a doctor." Then the son of Sudasa covered a slab of stone with his upper garment. After having offered this higher seat to the Bodhisattva, he sat down on the naked earth before the visage of the Great-minded One. After which, keeping his eyes fixed with attention on his face, he invited the Great Being: "Speak now, sir!." Then the Bodhisattva opened his mouth and filling as it were the forest with his voice deep and sonorous, like the lovely sound of a new-formed rain-cloud, spoke the first gatha: "Meeting a virtuous person but once and by chance will suffice for friendship strong and for ever, not wanting repeated assurance." On hearing that first gatha, the son of Sudasa exclaimed: "Well said! well said!"and nodding his head and waving his fingers said to the Bodhisattva: "Go on, go on." Then the Bodhisattva uttered the second gatha. "From virtuous persons you should never keep remote, But follow those; to worship them yourself devote. Their fragrance-spreading virtues uncompelled must Attain him who stands near them, as does flower-dust." The son of Sudasa spoke: "You employed your wealth in the right manner, indeed; rightly you did not mind trouble, that you did your utmost, 0 virtuous one, to reward well-said sentences! Go on, go on." The Bodhisattva spoke: "The cars of kings, with jewels shining and with gold, With their possessors lose their beauty, growing old. But not to pious conduct has old age access. So strong a love of virtues pious men possess." The other replied: "This is a shower of ambrosia, to be sure. 0 how great a satisfaction you give me! Go on, go on." The Bodhisattva spoke: "How distant the Earth from Heaven is, the East how far from sunset, and both Ocean's shores from one another. Greater distance keeps of virtue severed and of wrong the lores." Then the son of Sudasa, who in consequence of his gladness and surprise was filled with affection and reverence for the Bodhisattva, said to him: "Lovely are the gathas I heard from you. The elegance of their words is still surpassed by the brilliancy of their contents. By reciting them you have procured me gladness. Let me honor you in return by offering you four boons. Therefore, choose whatever you desire from your side."
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Then the Bodhisattva, astonished at this offering, and esteeming the son of Sudasa for it, spoke: "Who are you that you should bestow boons? You have no power over yourself, being-dominated by a passion for sinful actions. Say, what boon, then, will you give to another, you, whose heart is averse to pious conduct? "It might be that were I to declare that boon for which I would ask, your mind would be disinclined to give it. Who, being compassionate would like to provoke such a calamity? Enough, enough have you done for me." Upon hearing these words the son of Sudasa became ashamed. Lowering his face, he said to the Bodhisattva: "I beg Your Honor not to have so mean an opinion of me. I will give you your boons, even if it were to cost my own life. Therefore, choose freely, prince, whatever it may be that you desire." The Bodhisattva spoke: "Well then, give me these four precious boons. Take the vow of veracity; give up injuring living beings; release all your prisoners, nobody excepted; and never eat human flesh again, 0 you hero among men!" The son of Sudasa said: "I grant you the first three, but choose another as the fourth. Are you not aware that I am unable to desist from eating human flesh?" The Bodhisattva spoke: "Ah! Indeed! There you are! Did not I ask 'who are you to bestow boons?' Moreover, Inasmuch as by naming the four boons one would bring about for the man-eater an opportunity of breaking his faith, that one might become the involuntary cause of infernal punishment to his neighbor. How can you keep the vow of veracity and refrain from injuring others, 0 king, if you do not give up the habit of eating human flesh? "Fie upon you! Did not you say before that you were willing to give these boons even at the risk of your own life? But now you act quite otherwise. And how should you abstain from injury, killing men in order to get their flesh? And this being so, what may be the value of the three boons you did agree to grant me?" The son of Sudasa spoke: "How shall I be able to give up that very habit, because of which I renounced my kingdom, bore hardship in the wilderness, and suffered myself to kill my righteousness and destroy my good renown?" The Bodhisattva replied: "For this very reason you ought to give it up. How should you not leave that state because of which you have lost your righteousness, your royal power, your pleasures, and your good renown? Why cling to such an abode of misfortune? Besides, it is but the vilest among men who repent having given. How, then, should this meanness of mind subdue a person like you? "Cease then, cease following after mere wickedness. You ought to stir up yourself now. Is not Your Honor the son of Sudasa? Meat examined by physicians and dressed by skillful cooks is at your disposal. You may partake of the flesh of domestic animals, of fishes living in water-basins, and also venison. With such meat you may satisfy your heart, but pray, desist from the reprehensible habit of eating human flesh. "Do you like to stay in this solitary forest, preferring it to relations, children and attendants once beloved? Do you prefer it to enjoying the melodious songs at night, to the grave sounds of drums that remind one of water-clouds, and the other various pleasures of royalty? "It is not right, 0 monarch, that you allow yourself to be dominated by this immoral passion. Take rather that line of conduct which is compatible with righteousness (dharma) and interest (artha). Having, all alone, vanquished in battle kings together with their entire armies, will you turn out to be a great coward now that the time for waging war on your passion has come? "Do you pay no mind also to the next world, 0 lord of men? For this reason you must not cherish what is bad, because it pleases you. Rather you should pursue that which is favorable to your renown--the way to which is a lovely one. Therefore, accept what is for your own good, even though disliking it, and take it as if it were a medicine." Then the son of Sudasa was moved to tenderness and tears, which barred his throat with emotion. He threw himself before the Bodhisattva, and embracing his feet exclaimed: "Justly your fame pervades the world in all directions, spreading about the flower-dust of your virtues and the scent of your merit. For example, who else but you alone, in truth, could have felt compassion for such an evildoer as I was, accustomed to a cruel livelihood, which made me resemble a messenger of Death? You are my master, my teacher, yea, my deity. I honor your words, accepting them with bowed head. Never more will I feed on human flesh, Sutasoma. Everything you told me I will accomplish according to your words. "Well then, those princes whom I brought here to be victims at my sacrifice, and who vexed by the sufferings of imprisonment have lost their splendor and are overwhelmed by grief, let us release them together, none excepted." The Bodhisattva, having promised his assistance, set out with the son of Sudasa to the very place where those royal princes were confined. And as soon as they saw Sutasoma, they became filled with extreme gladness now that their own liberation was at hand. At the sight of Sutasoma, the royal princes became radiant with joy. The loveliness of their laughter burst out on all their faces in the same way as in the beginning of autumn the groups of water lilies burst open to be invigorated by the moon beams. And the
Bodhisattva, having come to them, spoke to them comforting and kind
words. After making them take an oath not to do harm to the son of
Sudasa, he released them. Then the Bodhisattva, together with those
royal princes and the son of Sudasa, set out for his kingdom, where all
were given an honorable reception according to their rank, each
re-established on his royal throne. In this manner meeting with a virtuous person, in whatever way it may have been occasioned, promotes salvation. Thus considering he who longs for salvation must strive after intercourse with virtuous persons. This story may also be told when praising the Tathagata: "So Buddha the Lord always intent on doing good was a friend even to strangers still in his previous existences." Likewise it is to be told, when discoursing on listening with attention to the preaching of the excellent Law: "In this manner hearing the excellent Law tends to diminish wickedness and to acquire virtues." Also it is to be told when extolling sacred learning: "In this manner sacred learning has many advantages." Likewise when discoursing on veracity: "In this manner speaking the truth is approved by the virtuous and procures a large extent of merit." And also
when glorifying veracity, this may be propounded: "In this manner the
virtuous keep their faith without regard for their life, pleasures, or
domination." Likewise, when praising commiseration. |
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Without delay and with great impetuosity he grabbed
Sutasoma, placed the imperterbable prince on his shoulder and ran off.
The Bodhisattva, perceiving that the mind of Sudasa's son was still
troubled with agitation, and his heart infatuated by the wrath and
arrogance that had been kindled by the insolence of his rejoicing at
putting to flight Sutasoma's royal forces, thought that this was not
the proper time for admonition, and so the prince persisted in
maintaining his attitude of unconcern. On the other hand, the son of
Sudasa--having obtained the object of his desire and thinking to have
made a capture of considerable importance--rejoiced as he entered the
stronghold that he had made his residence.
The Bodhisattva said: "Neither loss of life, the
pleasures of royalty, nor separation from parents, children, relatives,
and wives, move me to tears. They flow because of that Brahman who came
to me in the hope of receiving a boon from my hand in return for the
well-said sentences he was carrying with him. Now hearing that I have
been carried off, he must grieve with despair. As I have just
remembered this, my eyes are now wet with tears.