VIII. The Story of Maitribala  - SE Quadrant, Upper Register, Reliefs 29 - 35

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 Woodpec

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

"Being so requested in distinct terms,
how may anyone like me say
'I have not,' when having,
or 'I will not give,' speaking falsely?
Since I pass for your leader in matters of righteousness,
if I myself should walk on the wrong path,
what would be the condition of my subjects,
who are ready to follow the example of my behavior?"

Being afflicted by the sufferings of others, the intensely compassionate do not mind their own pleasure. This will be taught as follows.

At the time when the Bodhisattva, always having in view his purpose of saving the creatures, had fixed upon the exercise of the paramita of compassion, as became his high-mindedness, and was always increasing in matchless virtues--charity, humility, self-restraint, tenderness, and the like--suitable for the benefit of the world, he was, it is said, a king kind-hearted towards all creatures, named Maitribala ("He whose strength is kindness").

But, although they performed their usual actions with the greatest effort, the goblins were unable to succeed in their goal, for the power of the king was so excessive that his very intention of shielding his subjects from adversity proved to be the highest magical protection.

As the Yakshas were unable to debilitate anyone living in the kingdom, however much they exerted themselves, they deliberated among themselves:

"How may this be, sirs? These people do not possess such superiority of learning, penance, or magic as to enable them to obstruct our power, and yet all of us are reduced to impotency, and thus are unable to live up to the name of an 0gohara."

So they assumed the shape of men of the Brahman class, and going about, they saw a certain cowherder who lived in the forest-region, who was sitting upon a grass plot at the foot of a shady tree. He had shoes on his feet, and on his head he wore a garland made of flowers and the opening buds of forest trees. The cowherder's stick and his hatchet laid on the earth on his right. Alone and occupied with twisting a rope, he diverting himself by singing and humming. The goblins approached the cowherder and imitating a human voice, they spoke the following words:

"Well, friend, thou who art charged with guarding the cows, how is it that staying thus alone in this lonely forest where no man is to be seen, thou are not afraid ?"

Looking upon them, the cowherder replied: "Of what should I be afraid?"

The Yakshas said: "Hast thou never before heard that such goblins as Yakshas, Rakshasas, or Pisakas are cruel by nature? Even a company of brave men who are contemptuous of fear and endowed with learning, penance, and charms effective of bliss and happiness and obstructive of the contrary, even they will but narrowly escape those Rakshasas who feed on the flesh and fat of men. How then is it possible that thou art not afraid of them, who stayest without any comrades in this solitary, remote, and frightful forest?"

On hearing this, the cowherd laughed heartily, and said to them: "Well, the people of this country are protected by a mighty svastyayana, so that even the Lord of the Devas himself has no power over them, how much less the flesh-eating goblins. So it happens that I wander fearless through the wilderness as if I had stayed at home, at night as if it were day, and alone as if I were in a crowd."

Upon this the Yakshas became very curious, and said to him respectfully, as if to encourage him: "Why, you must tell us, gentle sir of what kind this extraordinary svastyayana of yours is."

The cowherder answered them, laughing once more: "Hear, then, of what kind this very wonderful excellent svastyayana of ours is. It is he whose broad breast is equal to a plate of the Golden Mountain Meru, he whose face displays the lovely beauty of the spotless moon in autumn, he whose long and full arms are like golden clubs, he who has the eyes of a bull and the gait of a bull. In short, it is our king. Of this kind our excellent svastyayana is."

And after saying these words, as he looked with resentment and astonishment upon the faces of the Yakshas, the cowherder continued: "Ah! This is rather a wonder, is it not? So renowned is the power of our king, and yet it has not come within the range of your hearing! How has this happened? Or have you perhaps heard of it, but distrusting the excessive marvel of that fame, not minded it?

"I suppose, the people of the country from whence you have come hither are either disinclined to search after virtue or indifferent about it. It may also be that the store of their good fortune being exhausted, the great renown of our king has shunned them. In any event, for you there is still some remnant of good fortune since you are come here from such a savage country."

The Yakshas said: "Gentle sir, tell us, of what nature is this power of that king that spirits are by no means able to hurt the inhabitants of his realm?"

The cowherd replied: "Our monarch has obtained this power through his high-mindedness. Know, O noble Brahmans, that on friendliness does his strength rest, not on his motley-bannered army, which he keeps only to comply with custom. He knows no anger, nor does he speak harsh words. He protects his land in the proper manner. Righteousness is the rule of his actions, not the base science of political wisdom. His wealth serves to honor the virtuous. And endowed with those marvelous qualities, still he does not take unto himself either the wealth of the wicked or pride.

"These and many other virtues are to be found in our master. For this reason no calamities have the power to hurt the inhabitants of his realm. But how little is the information you may get from me! If you are curious to learn the excellent qualities of our king, it would be more suitable for you to enter his capital. There you will behold the people in their everyday life. There you will see how firm they stand in the moral bounds of the aryas, loving each the peculiar duties proper to him. How merry and thriving they are in consequence of a constant abundance of food and uninterrupted welfare. How splendidly they are dressed, yet not presumptuously. How kind they are to worthy strangers who come to them as guests. How enraptured they are with the virtues of their king, the praises of whose glory they never cease to proclaim with gladness, as if they were uttering some auspicious and evil-averting charm.

"When beholding all this, you will obtain the standard for measuring the multitude of virtues possessed by our lord. And if you once begin to feel something like reverence for his virtues, you will witness them, for you will not fail to feel the desire for getting the sight of him."

Already moved with anger against the king on account of his obstructing the manifestation of their power, the Yakshas, were in no way softened by this affectionate and well-deserved eulogy of his virtues. Verily, as a rule the mind of fools becomes inflamed all the more by the praise of the object which has excited their fervent wrath.

In consideration of the king's love of charity and wishing to do harm to him, they approached him at the time of his audience, and asked him for a meal. The king rejoiced, and ordered his officers who stood in charge of such matters to go and quickly present the Brahmans with a delicious meal.

The Yakshas, however, were not ready to accept the meal that was served unto them. Although it might have suited the royal table, they spurning it as tigers would spurn a meal of green grass, saying that they did not feed on such dishes. On hearing this news, the king went to them and asked: "Tell me what sort of repast will agree with your digestion, so that something pleasing to you may be fetched?"

The Yakshas answered: "We desire raw human flesh to eat, freshly cut off and still warm, and human blood to drink, 0 lotus-eyed monarch. This is the food and drink of Yakshas, 0 you who are strict in keeping your engagements."

The Yakshas then reassumed their own disfigured and frightful features, exhibiting mouths rendered ferocious by large teeth, eyes fierce and red, flaming and squinting, and flat noses that were wide-opened and misshapen. Their hair and beard had the tawny color of flames, and their complexion was as dark as clouds full of rain. Looking upon them, the king knew that they were goblins not men, understanding at last why his guests had no desire for the food and drink that had been served by his orders.

According to his compassionate nature and his pure-heartedness, the monarch, absorbed with commiseration and pitying those Yakshas, entered upon the following thought:

"For a merciful man such food and drink is not only hard to be found, but it also to be searched for day after day. Oh, the immense grief it would cause him! A cruel man may be either able to get it for them, or not. If not able, his effort would have no other effect than that of mere destruction. If able, what can be more miserable than such a one constantly exercising such an evil practice?

"These Yakshas, on the other hand, who live on food of that kind, with hearts wicked and pitiless, are destroying their own happiness every day. When will their sufferings ever end? This being so, how is it possible for me to procure such food for them? Not even for one single day could I injure others and destroy life.

"Indeed, I do not remember having ever saddened the faces of those who came to me as supplicants, and bereaved them of splendor by the disappointment of their hopes, so as to make them appear like lotuses withered by the winter-wind. But, why muse any longer? I know what I must do. I will give them lumps of solid and fat flesh and draughts of blood taken from my own body. What way, if not this way, could be more suitable for me to supply the wants of beggars seeking relief from my side? For the flesh of animals who have died a natural death is cold and bloodless and therefore would not please them. Moreover, their afflicted figures attest to the fact that their hunger is very great indeed.

"On the one hand, how could I take flesh out of the body of any other living being? On the other, how may I suffer them who have resorted to me, to draw off in this manner, with countenances languishing and eyes sunken in consequence of their hunger and thirst, and still more sick with grief because of the fruitlessness of their request on which they had founded their hopes? It is, therefore, the right time to act in the proper way. Like a malignant ulcer, this body is always sick and an abode of pain. Now I will return to it that grief by availing myself of it for the accomplishment of an extraordinary performance of surpassing loveliness."

Having so resolved, the Great-Minded One, whose eyes and face received increase of splendor by the outburst of his gladness, spoke thus to the Yakshas, pointed to his own body and said:

"If this flesh and blood, which I bear only for the good of the creatures, were now to be disposed of with the object of entertaining guests, I would deem this a good fortune for myself and of great consequence.'

The Yakshas, though knowing the determination of the king, could not believe it, so marvelous did it appear to them. And so they replied: "After the mendicant has unveiled his suffering by wretched asking, from that very moment it is the giver alone who ought to know what should be done in the case."

Understanding that they had given their assent, the king rejoiced and ordered his physicians to be summoned to open up his own veins. But the royal ministers, understanding the king's determination to offer his own flesh and blood, became agitated, irritated, and perplexed by the very thought of it. Prompted by their affection for the king, they spoke the following words emphatically:

"We pray Your Majesty not to give way to your excessive love of charity in such a degree as to disregard the consequences of your actions, whether they are to be good or evil to your loyal and devoted subjects. Your Majesty cannot be ignorant of the nature of the evil spirits. Goblins, as you know, rejoice in whatsoever may tend to the mishap of your subjects, most illustrious lord. They get satisfied by a livelihood necessitating injury to others. Such is the nature of that class of beings, O benevolent master.

"Not minding your own pleasures, Your Majesty sustains the toilsome burden of royalty exclusively for the happiness of your people. Cease, therefore, from the offering up of your flesh and blood for this is a wrongful action. These goblins have no power over your people as long as your strength protects your subjects. So being obstructed in their cleverness for bringing about mischief, they seek the calamity of the inhabitants of this country by means of an adroit scheme.

"In fact, the Celestials are pleased with fat, suet, and the like, offered to them in the fire at sacrifices, and these goblins should not like Your Majesty's food, that is excellent and pure, being carefully prepared!

"Surely, Your Royal Majesty is not obliged to communicate your designs to such as we. Notwithstanding this, the attachment to our duty forbids us to show in this matter our usual obedience. Can it be called a righteous action of Your Majesty to throw your whole people into calamity for the sake of those five goblins? Moreover, for what reason do you make us feel to this degree your want of affection? How else could it happen that our flesh and blood, which we are employing in the service of our master, have remained unnoticed by you, but you form the desire of offering your own, while our bodies are entire and available?"

Then the king spoke to those ministers: "Being requested in distinct terms, how may anybody like me say 'I have not,' when having, or 'I will not give,' speaking falsely? Since I pass for your leader in matters of righteousness, if I myself should walk in the wrong path, what would be the condition of my subjects, who are ready to follow the example of my behavior? Therefore, it is with regard to my very subjects that I will have the strength of my body taken out of it. Besides, if I were to be faint-hearted, subdued by self-love, what power should I have to promote the welfare of my people?

"As to the words of love and respect which you have spoken, words full of affection and cordial sympathy, when you asked why I showed such want of affection, wishing to offer my own limbs even now, while your flesh and blood are intact and available, I will convince you by argument. Surely, do not think that by want of trust I mean to close up the path in which you could show your affection towards me, or that suspicion has created an impenetrable thicket across it. Yet, the proper time for friends to conceive the desire of succoring their friend is this, when his wealth has either diminished gradually, or has been destroyed by the disfavor of his destiny. But it would not befit the poor acting thus towards a wealthy man.

"Now, my limbs are available. They are big, solid, fleshy. Them I do sustain for the sake of supplicants. This being so, it would be unfit even for you to conceive such a desire. I am not capable of bearing the pain of strangers, how then can you suppose I should bear your suffering? Therefore, I wish to offer my own flesh. It is I, whom they ask, not you.

"Well, then, though attachment to my person gave you the courage to put obstacles in the way of my righteous behavior, do not oppose my determination any longer. Verily, Your Lordships are not in the habit of dealing in the proper manner with my mendicants. Besides, you should also consider this. He who prohibits anyone wishing for his own sake to give in charity food or the like, say, by what appellation is he to be called, a pious man or an impious one? How much less can there be any doubt about this in the case of a gift of this character?

"Why then insist any longer? Do but examine the matter duly, and you will keep your thoughts from the wrong path, as befits those who occupy a ministership in my service. In fact, sympathetic words of approval would now become Your Lordships more than these anxious looks. Why do I say so?

"Beggars, wanting money and goods, objects of various employment, are to be found every day, are they not? But mendicants like these cannot be obtained even by propitiating deities. Now considering the frailness of my body and that it is an abode of woe, it would be meanness of mind, I think, even to hesitate 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."

Having so persuaded his council, he sent for the physicians, and after commanding them to open five veins in his own body, he spoke to the Yakshas:

"Deign to assist me in this pious performance and to procure for me the highest gladness by accepting this bounty. What is that exceedingly marvelous rank for which you long, acting in this way without regard to your royal happiness, that beloved state which you possess at your ease? Is it the sovereignty of the whole earth you covet by means of this penance, or is it the rank of Kubera or that of Indra, or entire deliverance and absorption into the Brahma? Be as it may, the goal you are striving after cannot be very far from this strong determination. If we are allowed to hear it, you would please us by telling it, sir"

The king spoke: "Hear then, for what I am exerting myself. An illustrious high rank depends on existence, it is to be obtained by effort, and may be easily lost. It cannot give the pleasure of satisfaction, much less tend to serenity of mind. For this reason, I do not desire even the brilliancy of the Lord of the Devas, how much less, that of a king of the earth. Nor would my heart become content, if I were to succeed in destroying the suffering of myself alone.

"I rather regard those helpless creatures, distressed by toil and sufferings because of the violent calamities and vices to which they are liable. For their sakes, may I by means of this my meritorious action attain All-knowing-ness, and vanquishing the evil passions, my enemies, may I save the creatures from the Ocean of Existence, that rough sea with its billows of old age, sickness and death!"

On hearing this, the Yakshas, the hairs on whose bodies bristled in consequence of the intense joy of faith, bowed to the king, and said: "This performance of yours is consistent with your extraordinary determination. Accordingly we venture to express our conviction concerning it. The designs of such persons as you will be accomplished after a short time.

"No doubt, all your exertions tend to the salvation of all creatures. Yet deign to take a special care of us, pray do not forget us at that time. And now forgive us what we have done from ignorance, causing you to be thus tortured for we did not understand even our own interest. Further, we beg you now to show us your favor by giving us some injunction which we may follow. Do it with the same confidence as you would to your own officials."

Upon which the king, knowing them to be converted and to have lost their hard-heartedness, spoke in this manner: "Do not be in trouble without reason. It is no torment, in fact it is a benefit you have conferred on me. Moreover, the path of righteousness (dharma) being thus difficult, how should I ever forget my companions on that road, when once I shall have attained Supreme Wisdom (bodhi)?

My first teaching of the Lore of Liberation shall be to you and to you I shall impart of that ambrosia first. So if you now intend to do what may be agreeable to me, you must avoid like poison these sins: doing harm to others, coveting the goods or wives of others, speaking evil, and drinking intoxicating liquors."

After promising to do so and after having bowed to the king and circumambulated him from left to right, the Yakshas disappeared from that very spot.

When the Great Being had made up his mind to give away his own flesh and blood, at that very time the Earth trembled in many places, which caused the Golden Mountain to waver, in consequence of which concussion the drums on that mountain began to sound and the trees began cast off their flowers. Spread throughout the sky, the blossoms were moved by the wind as if they were a cloud. Like a flight of birds, they resembled a canopy at one place. At another they bore the appearance of a well-arranged garland. Then they fell down together on all sides of the king.

The great Ocean, as if he intended to prevent the monarch from offering up his own body, showed his own excitement and agitation through the increased commotion and noise of his waves, and his figure expressed great vigor as if he were ready to march.

The Chief of the Devas, becoming agitated by these phenomena, was able to discover by means of reflection the cause of them. Filled with apprehension at the sufferings to which the king had exposed himself, Sakra hastily came into the royal residence to find everyone but the king perplexed with sorrow and fear. On beholding the calmness of the king's countenance despite his miserable condition, Sakra was affected by the utmost amazement. He approached the monarch, and impelled by gladness and joy he eulogized his performance with these words:

"Oh, thou hast reached the summit of pious behavior! Oh, the loftiness of thy treasure which is the practice of virtue! Oh, how charmingly clever is thy mind in showing thy favor to others! Verily, being given to thee, Earth has obtained a protector!"

After so praising him, Sakra, the Lord of the Devas, applied to the monarch's body excellent herbs--partly divine and partly such as those that are employed by men--that were fit to heal the king's wounds immediately. Putting a stop to the monarch's pains, Sakra made his body as it was before, in return for which the king honored the Lord of the Devas by kind attendance in a courteous and reverent manner, after which Sakra returned to his own abode.

In this way, then, the intensely compassionate do not mind their own pleasure, being afflicted by the sufferings of others. Who, then, ought not to set aside the attachment to anything so mean as wealth? Thus ought to be said when stimulating the zeal of charitable people. Moreover, the words said by the Lord: "Monks, these Five have done much, indeed," will be explained by their being connected with this story. For they were the five Yakshas of that time. To them the Lord imparted the first offering of the ambrosia of the Law, just as he had promised.

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