XXXII. The Story of Ayogriha  - SW Quadrant, Upper Register, Reliefs  120 - 127

THE JATAKAMALA
Table of Contents:

The Tigress
The King of the Sibis
Small Portion of Gruel
Head of a Guild
The Invincible One
The Hare
The Sage Agastya
Maitribala
Prince Visvantara
The Sacrifice
Lord of the Devas
The Brahman
Unmadayanti
Suparaga
Lord of Fishes
The Quail's Young
The Story of the Jar
The Childless One
The Lotus Stalks
The Treasurer
Kuddabodhi
The Holy Swan
Mahabodhi
The Great Ape
Sarabha
The Ruru Deer
The Monkey Chief
Kshantivadin
The Brahmaloka Inhabitant
The Elephant
Sutasoma
Ayogriha
The Buffalo
The Woodpecker

Adapted from the 19th century translation by J. S Speyer

"A householder is distracted by many bad occupations;
the care of earning and guarding his goods agitates his mind,
which is also troubled by calamities arising or approaching.
At what time may a householder take the way of tranquillity?

"In the forest, on the other hand,
after leaving behind that multitude of bad occupations
and being freed from the troublesome care of worldly goods,
a man is at his ease and may strive for tranquillity
exclusively and with a satisfied mind,
thereby coming to happiness, righteousness and glory."

To those whose mind has been seized by emotion, even the brilliancy of royalty does not obstruct the way to salvation. Thus considering, one must make oneself familiar with the emotional state, as will be taught in the following.

When our Lord was still a Bodhisattva, seeing the world exposed to the assaults of hundreds of calamities of diseases, old age, death, separation from beloved persons, and so on, and understanding that such a state was woe begone, without protector, help, or guidance, He was impelled by His compassion to take the determination of saving the creatures according to His exceedingly good nature, bringing about again and again the good and the highest happiness even to people averse to him and unknown to him.

The doors of the prisons were opened and the prisoners set at liberty. Flags floated at the tops of the houses and the ground was covered with fragrant powders and flowers that were moistened with spirituous liquors. So adorned, the town bore the lovely and bright appearance of a festival.

From the splendid dwellings of the wealthy, abundant showers of presents poured down in streams of different clothes, gold, jewels and the rest. It seemed as if Felicity was doing her best to pervade the world as if she were imitating the cascade of the Ganges in her madness.

As that time it happened, as a rule, that every prince born to the king soon died. Supposing that rule to be the effect of goblin powers, the king ordered, with the object of saving the life of that son, the building of a place for his son to lie, a chamber wholly constructed of iron that was ornamented with magnificent figures wrought of jewels, gold, and silver.

The preservative rites destructive of goblins were performed there according to precepts ordained by the Vedas and expounded in the Science of Spirits. Likewise the different customary auspicious ceremonies were performed, which have the effect of securing prosperity. Having had the sacraments and initiatory rite performed on him in that iron house, the king's son grew up therein. Owing to a most careful guard--but no less to the excellent goodness of his nature and to the power of his store of merit--no goblins were able to overpower the Great Being. In course of time, he was instructed by teachers who were illustrious for their knowledge of the sacred texts, their extraction, and behavior. Renowned and honored as scholars, they were attached to the virtues of tranquillity, modesty, and discretion. Having learnt from them many branches of science, and being favored by a loveliness of youth that made his figure grow fuller day by day, and further displaying that attachment to modesty which was innate in him, he became an object of the greatest love, both to his relations and the people at large.

People go after a virtuous person, though no relation nor acquaintance of theirs, with the like joy as if they honored a friend. It is the brilliancy of his virtues which is the cause thereof. In the season of autumn, when the moon freely shoots his beams all around as if they were the laughter of Heaven, say what kind of relation does there exist between the people and Him?

So then the Great Being enjoyed the bliss that had fallen to his share as the effect of the power of his merit. He was petted and there were plenty of objects of celestial brilliancy standing at his disposal. And his father, who loved him much and bore him high esteem, was no more anxious about his son's future, trusting he would be safe.

Now once on the occasion of that Kaumudi-festival, which recurred in course of time, it happened that the Bodhisattva was desirous of contemplating the lovely beauty and the display of brilliancy in his capital. Having obtained the permission of his father, he mounted the royal chariot for the purpose of taking a drive. That chariot was embellished with fair ornaments of gold, jewels, and silver and it bore gay flags and banners of various colors that floated just above it. The chariot's horses, which were well-trained and swift, were adorned with golden trappings. And that fabulous car was driven by a charioteer distinguished for his dexterity, skill, comeliness, honesty, modesty, and firmness, followed by a retinue adorned with armor as well as a picturesque and brilliant attire.

Preceded by the delightful tones of musical instruments, the prince with his train passed through the capital. He allowed his eyes to roam over the spectacle of streets crowded with townsmen and landsmen in their lovely festival array. With looks agitated by curiosity, they were wholly intent on seeing their prince. All along the way, they received the Bodhisattva with folded hands in praise and bent heads in worship, and pronounced blessings over him.

Though his contemplation of this beautiful spectacle was a proper occasion for conceiving a great rejoicing within his mind, the Bodhisattva regained through it the remembrance of his former births. So familiar to his nature was the feeling of sawvega: "Alas," he thought, "piteous is the state of the world and displeasing because of its unsteadiness. The brilliant splendor of this Kaumudi-clay, how soon will it exist but in the memory! And yet, such being the condition of all creatures, how heedless of danger men are, that they hurry after rejoicing with untroubled minds, though every way around them is obstructed by disease, old age and death, three enemies of irresistible strength, stand near ready to strike, and there is no escape from the dreadful world hereafter. How then may an intelligent being find an opportunity for merriment?

"The clouds pour out streams of water with tremendous noise as if in anger, imitating, as it were, the uproar of great seas; those clouds with their golden garlands of flashing lightning, being born of agglomeration come thereafter to dissolution. The rivers that flow with increased rapidity carry away trees together with the banks upon which they once had roots. Afterwards, and in course of time, they assume again a mean appearance as if they had been burnt away by sorrow.

"The violence of the wind blows down the mountain peaks, dispersing masses of clouds. Rolling and stirring up the ocean waves, it finally becomes extinguished. With high and blazing flame sparkling about, 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.

"What union does there exist which has not its end in separation? What felicity is there which is not liable to mishap? Since inconstancy, then, is proper to the course of worldly things, the mirth of the multitude is a very thoughtless one."

In this manner the High-minded One reasoned within himself. Utterly touched with emotion, his heart became averse to that rejoicing and festival mirth. He no longer paid attention to the groups of people, however picturesque, flocking to embellish the capital, for in his present disposition of mind it was as if he had already returned to the palace.

His emotion increased still by this, and considering that there is no other refuge but Righteousness because of its unconcern with sensual pleasures. And after thus considering, he made up his mind to embrace the state of a virtuous life. At the first opportunity he visited the king and with folded hands asked for his father's leave to set out for the penance-forest.

"By taking the vow of world-renunciation I wish to bring about the good of my Self, and I want your leave which I shall hold for a favor and a guidance to this goal."

On hearing that request of his well beloved son, the king--as if he were an elephant wounded by an empoisoned arrow or like a deep sea shaken by the wind--was seized with shivering, for his heart was now grievously sore. And desiring to withhold him, the king embraced his son affectionately. Then in a faltering voice obstructed by tears the Bodhisattva's father spoke these words:

"My son, why have you made up your mind to leave us so suddenly? Who is that man who, upon causing your displeasure, causes his own ruin, rousing in this manner Death against himself? Say, whose relations have to wet their faces with tears of sorrow? Or do you perhaps apprehend, or have you heard of, any improper act of mine? Then, tell it, that I may put an end to it. But I myself do not perceive anything of the kind."

The Bodhisattva spoke: "What improper act may be found in you, being thus intent to show me your affection? And who would be capable of assailing me with grief?"

"But why then do you want to leave us?" replied the king with tears.

Then the Great Being answered: "Because of the peril of death. Do but consider, Your Majesty. From the very night when a man obtains his residence in the maternal womb, he moves towards when the time will come for him likewise to wage war with Death, which causes one to face his own insolence and ferocity. Such as are masters in magic arts may subdue those demons, if they come up to do harm to godly persons, by the use of penance-power, evil-averting spells, and medicinal herbs; but against that demon whose name is Death, there is no remedy at all.

"Such as are skilled in the art of bringing about magical illusions, perplex the eyes of a great assembly. Yet Death, too, must have still some power, that his eye is not bewildered even by those. Both those who by their penance-powerful charms checked the virulence of poison, and the excellent physicians who extinguished the diseases of men, even Dhanvantari and such as he, have disappeared. Therefore my mind is bent on practicing righteousness in the forest.

"The Vidyadharas, owing to their might made up of manifold spells and powers, make themselves visible and again invisible, go through the air or descend to the earth. Nevertheless, when they meet Death, they too have lost their might. The lords of the Celestials, the Devas, drive back the Asuras in spite of their haughtiness, and themselves in turn in spite of their haughtiness are driven back by the Asuras. Yet, even both armies combined, a host that would march with just pride against any adversary, are not able to vanquish Death.

"Understanding this ferocity of the nature of Death, our enemy, and his irresistibleness, I am no longer pleased with the life at home. It is not from anger that I leave nor in consequence of diminished affection, but I have resolved upon a life of righteousness 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."Shall not Death, our enemy, attain you also in the forest? Did not the Rishis die who kept their vows of righteousness in the forest? In every place the course of life you wish to adopt is practicable, indeed. What profit, then, do you see in leaving your home and resorting to the forest?"

The Bodhisattva spoke: "No doubt, Death equally visits those at home and those in the forest, the righteous as well as the vicious. Yet the righteous have no reason for remorse, and righteousness is nowhere easier to be attained than in the forest, to be sure.

"Will Your Majesty deign to consider this? The house is an abode of carelessness about one's moral and religious duties, of infatuation, sensual love, concupiscence, hatred, of everything contrary to righteousness. What opportunity of applying oneself to it may be found at home?

"A householder is distracted by many bad occupations; the care of earning and guarding his goods agitates his mind, which is also troubled by calamities arising or approaching. At what time may a householder take the way of tranquillity?

"In the forest, on the other hand, after leaving that multitude of bad occupations and being freed from the troublesome care of worldly goods, a man is at his ease and may strive for tranquillity exclusively and with a satisfied mind. So he will come to happiness and righteousness and glory.

"Not his wealth nor his power preserves a man, nothing but his righteousness. It is righteousness that procures him great happiness, not the possession of a large estate. And to a righteous man death cannot but procure gladness. For no fear of mishap exists for him who is devoted to a holy life.

"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 each, in the same way the result, too, of wickedness is mishap, but that of beautiful righteousness a happy state."

In this manner the Great-minded One persuaded his father. He obtained his father's permission and renouncing his brilliant royal bliss, as if it were a straw, took up his abode in the penance-grove. Having acquired there dhyanas of immense extent and established mankind in them, he mounted to Brahma's world.

In this manner even the brilliancy of royalty does not obstruct the way of salvation to those, whose mind has been seized by emotion. Thus considering, one must make one"s self familiar with the emotional state (sawvega).

This is also to be told, when expounding the right conception of death: "So the thought that one may die soon causes the sense of sawvega."

Likewise, when expounding that death should always be present to our mind, and when teaching the transitory nature of everything: "So all phenomena are perishable."

Also, when inculcating the tenet of taking no delight in the whole Universe: "So nothing which has form is reliable."

And also with this conclusion: "So this world is helpless and succorless.

Also this may be propounded: "In this manner it is easy to obtain righteousness in the forest, but not so for a householder."

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