THE JĀTAKA
OR
STORIES OF THE BUDDHA'S FORMER BIRTHS
No. 6.
DEVADHAMMA-JĀTAKA.
"Those only 'godlike' call."--This story was told by the Blessed One while at Jetavana, about a wealthy Brother.Tradition tells us that, on the death of his wife, a squire of Sāvatthi joined the Brotherhood. When he was joining, he caused to be built for himself a chamber to live in, a room for the fire, and a store-room; and not till he had stocked his store-room with ghee, rice, and the like, did he finally join. Even after he had become a brother, he used to send for his servants and make them cook him what he liked to eat. He was richly provided with the requisites 2,--having an entire change of clothing for night and another for day; and he dwelt aloof on the outskirts of the monastery.
One day when he had taken out his cloths and bedding and had spread them out to dry in his chamber, a number of Brethren from the country, who were on a pilgrimage from monastery to monastery 1, came in their journeying to his cell and found all these belongings.
"Whose are these?" they asked. "Mine, sirs," he replied. "What, sir?" they cried; "this upper-cloth and that as well; this under-cloth as well as that; and that bedding too, is it all yours?" "Yes, nobody's but mine." "Sir," said they, "the Blessed One has only sanctioned three cloths; and yet, though the Buddha, to whose doctrine you have devoted yourself, is so simple in his wants, you forsooth have amassed all this stock of requisites. Come! we must take you before the Lord of Wisdom." And, so saying, they went off with him to the Master.
Becoming aware of their presence, the Master said, [127] "Wherefore is it, Brethren, that you have brought the Brother against his will?" "Sir, this Brother is well-off and has quite a stock of requisites." "Is it true, Brother, as they say, that you are so well-off?" "Yes, Blessed One." "But why, Brother, have you amassed these belongings? Do not I extol the virtues of wanting little, contentment, and so forth, solitude, and determined resolve?"
Angered by the Master's words, he cried,--"Then I'll go about like this!" And, flinging off his outer clothing, he stood in their midst clad only in his waist-cloth.
Then, as a moral support to him, the Master said, "Was it not you, Brother, who in bygone days were a seeker after the shamefacedness that fears to sin, and even when you were a water-demon lived for twelve years seeking after that shamefacedness? How then comes it that, after vowing to follow the weighty doctrine of the Buddha, you have flung off your outer robes and stand here devoid of shame?"
At the Master's word, his sense of shame was restored; he donned his robes again, and, saluting the Master, seated himself at the side.
The Brethren having asked the Blessed One to explain to them the matter he had mentioned, the Blessed One made clear what had been concealed from them by re-birth.
_____________________________
Once on a time Brahmadatta was reigning in Benares in Kāsi. The
Bodhisatta, having come to birth in those days as the king's son by the queen,
was duly named Prince Mahiṃsāsa. By the
time he could run about, a second son was born to the king, and the name they
gave this child was Prince Moon; but by the time he could run about, the
Bodhisatta's mother died. Then the king took another queen, who was his joy and
delight; and their love was crowned with the birth of yet another prince, whom
they named Prince Sun. In his joy at the birth of the boy, the king promised to
grant her any boon she might ask on the child's behalf. But the queen treasured
up the promise to be fulfilled at her own good time hereafter. Later, when her
son had grown up, she said to the king, "Sire, when my boy was born, you
granted me a boon to ask for him. Let him be king.""Nay," said the king; "two sons have I, radiant as flaming fires; I cannot give the kingdom to your son." But when he saw that, undaunted by this refusal, the queen kept plaguing him time after time, to grant her request, [128] the king, fearing lest the woman should plot evil against his sons, sent for them and said, "My children, when Prince Sun was born, I granted a boon; and now his mother wants the kingdom for him. I have no wish to give him the kingdom; but women are naturally wicked, and she will be plotting evil against you. You had better retire to the forest, to return at my death to rule in the city which belongs by right to our house." So saying, with tears and lamentations, the king kissed his two sons on the head and sent them forth.
As the princes were leaving the palace after their adieux to their father, who should see them but Prince Sun himself, who was playing in the courtyard? And no sooner did he learn what was the matter than he made up his mind to go with his brothers. So he too went off in their company.
The three came to the region of the Himalayas; and here the Bodhisatta, who had turned aside from the road and was sitting at the foot of a tree, said to Prince Sun, "Run down to the pool yonder, Sun dear; drink and bathe there; and then bring us too some water back in a lotus-leaf."
(Now that pool had been delivered over to a certain water-sprite by Vessavaṇa 1, who said to him, "With the exception of such as know what is truly god-like, all that go down into this pool are yours to devour. Over those that do not enter the waters, you have no power granted to you." And thenceforth the water-sprite used to ask all who went down into the pool what was truly godlike, devouring everyone who did not know.)
Now it was into this pool that Prince Sun went down, quite unsuspiciously, with the result that he was seized by the water-sprite, who said to him, "Do you know what is truly godlike?" "O yes," said he; "the sun and moon." "You don't know," said the monster, and hauling the prince down into the depths of the water, imprisoned him there in his own abode. Finding that his brother was a long time gone, the Bodhisatta sent Prince Moon. He too was seized by the water-sprite and asked whether he knew what was truly godlike. "Oh yes, I know," said he; "the four. quarters of heaven are." "You don't know," said the water-sprite as he hauled this second victim off to the same prison-house.
Finding that this second brother too tarried long, the Bodhisatta felt sure that something had happened to them. So away he went after them and tracked their footsteps down into the water. [129] Realising at once
that the pool must be the domain of a water-sprite, he girded on his sword, and took his bow in his hand, and waited. Now when the demon found that the Bodhisatta had no intention of entering the water, he assumed the shape of a forester, and in this guise addressed the Bodhisatta thus: "You're tired with your journey, mate; why don't you go in and have a bathe and a drink, and deck yourself with lotuses? You would travel on comfortably afterwards." Recognising him at once for a demon, the Bodhisatta said, "It is you who have seized my brothers." "Yes, it was," was the reply. "Why?" Because all who go down into this pool belong to me." "What, all?" "Not those who know what is truly godlike; all save these are mine." "And do you want to know the godlike?" "I do." "If this be so, I will tell you what is truly godlike." "Do so, and I will listen."
"I should like to begin," said the Bodhisatta, "but I am travel-stained with my journey." Then the water-sprite bathed the Bodhisatta, and gave him food to eat and water to drink, decked him with flowers, sprinkled him with scents, and laid out a couch for him in the midst of a gorgeous pavilion. Seating himself on this couch, and making the water-sprite sit at his feet, the Bodhisatta said, "Listen then and you shall hear what the truly godlike is." And he repeated this stanza:--
Those only 'godlike' call who shrink
from sin,
The white-souled tranquil votaries of Good.
[132] And when the demon heard this, he was pleased, and said to
the Bodhisatta, "Man of wisdom, I am pleased with you, and give you up one
of your brothers. Which shall I bring?" "The youngest."
"Man of wisdom, though you know so well what the truly godlike is, you
don't act on your knowledge." "How so?" "Why, you take the
younger in preference to the elder, without regard to his seniority."
"Demon, I not only know but practise the godlike. It was on this boy's account
that we sought refuge in the forest; it was for him that his mother asked the
kingdom from our father, and our father, refusing to fulfil her demand,
consented to our flight to the refuge of the forest. With us came this boy, nor
ever thought of turning back again. Not a soul would believe me if I were to
give out that he had been devoured by a demon in the forest; and it is the fear
of odium that impels me to demand him at your hands."The white-souled tranquil votaries of Good.
"Excellent! excellent! O man of wisdom," cried the demon in approval; "you not only know but practise the godlike." [133] And in token of his pleasure and approval he brought forth the two brothers and gave them both to the Bodhisatta.
Then said the latter to the water-sprite, "Friend, it is in consequence of your own evil deeds in times past that you have now been born a demon subsisting on the flesh and blood of other living creatures; and in this present birth too you are continuing to do evil. This evil conduct
will for ever bar you from escaping re-birth in hell and the other evil states. Wherefore, from this time forth renounce evil and live virtuously."
Having worked the demon's conversion, the Bodhisatta continued to dwell at that spot under his protection, until one day he read in the stars that his father was dead. Then taking the water-sprite with him, he returned to Benares and took possession of the kingdom, making Prince Moon his viceroy and Prince Sun his generalissimo. For the water-sprite he made a home in a pleasant spot and took measures to ensure his being provided with the choicest garlands, flowers, and food. He himself ruled in righteousness until he passed away to fare according to his deeds.
[Note. See Fausböll's Dhammapada, p. 302, and Ten Jātakas, p. 88.]
Footnotes
23:2 I.e. an alms-bowl, three cloths, a girdle, a razor, a needle and a water-strainer.24:1 I take this to be the meaning of senāsana-cārikā, in contradistinction to the ordinary cārikā in which the destination was uncertain and in which alms were received from the laity.
25:1 This is another name for Kuvera, the Hindū Plutus, half-brother of Rāvaṇa, the demon-king of Ceylon in the Rāmāyaṇa. As appears from Jātaka No. 74, Vessavaṇa had rule over Tree-sprites as well as Water-sprites, holding his office from Sakka.
No. 7.
KAṬṬHAHĀRI-JĀTAKA.
"Your son am I."--This story was told by the Master while at Jetavana about the story of Vāsabha-Khattiyā, which will be found in the Twelfth Book in the Bhaddasāla-jātaka 1. Tradition tells us that she was the daughter of Mahānāma Sakka by a slave-girl named Nāgamuṇḍā, and that she afterwards became the consort of the king of Kosala. She conceived a son by the king; but the king, coming to know of her servile origin, degraded her from her rank, and also degraded her son Viḍūḍabha. Mother and son never came outside the palace.Hearing of this, the Master at early dawn came to the palace attended by five hundred Brethren [134], and, sitting down on the seat prepared for him, said, "Sire, where is Vāsabha-Khattiyā?"
Then the king told him what had happened.
Sire, whose daughter is Vāsabha-Khattiyā?" "Mahānāma's daughter, sir." "When she came away, to whom did she come as wife?" "To me, sir." "Sire, she is a king's daughter; to a king she is wed; and to a king she bore her
son. Wherefore is that son not in authority over the realm which owns his father's sway? In bygone days, a monarch who had a son by a casual 1 faggot-gatherer gave that son his sovereignty."
The king asked the Blessed One to explain this. The Blessed One made clear what had been concealed from him by re-birth.
When the woman's time was come, she bore the Bodhisatta. And when he could run about and was playing in the playground, a cry would arise, "No-father has hit me!" Hearing this, the Bodhisatta ran away to his mother and asked who his father was.
"You are the son of the King of Benares, my boy." "What proof of this is there, mother?" "My son, the king on leaving me gave me this signet-ring and said, 'If it be a girl, spend this ring on her nurture; but if it be a boy, bring ring and child to me.'" "Why then don't you take me to my father, mother?"
[135] Seeing that the boy's mind was made up, she took him to the gate of the palace, and bade their coming be announced to the king. Being summoned in, she entered and bowing before his majesty said, "This is your son, sire."
The king knew well enough that this was the truth, but shame before all his court made him reply, "He is no son of mine." "But here is your signet-ring, sire; you will recognise that." "Nor is this my signet-ring." Then said the woman, "Sire, I have now no witness to prove my words, except to appeal to truth. Wherefore, if you be the father of my child, I pray that he may stay in mid-air; but if not, may he fall to earth and be killed." So saying, she seized the Bodhisatta by the foot and threw him up into the air.
Seated cross-legged in mid-air, the Bodhisatta in sweet tones repeated this stanza to his father, declaring the truth:--
Your son am I, great monarch; rear me,
Sire!
The king rears others, but much more his child.
Hearing the Bodhisatta thus teach the truth to him from mid-air,
the king stretched out his hands and cried, "Come to me, my boy! None,
none but me shall rear and nurture you!" A thousand hands were stretched
out to receive the Bodhisatta; [136] but it was into the arms of the king and
of no other that he descended, seating himself in the king's lap. The king made
him viceroy, and made his mother queen-consort. At the death of the king his
father, he came to the throne by the title of King Kaṭṭhavāhana--the
faggot-bearer--, and after ruling his realm righteously, passed away to fare
according to his deserts.The king rears others, but much more his child.
[Note. Cf. Dhammapada, p. 218, Jātaka No. 465, and Rogers' Buddhaghosha's Parables, p. 146. See also an endeavour, in the Ceylon R.AṢ. Journal, 1884, to trace this Jātaka back to the story of Dushyanta and Çakuntalā in the Mahābhārata and to Kālidāsa's drama of the Lost Ring.]
Footnotes
27:1 No. 465.28:1 The word muhuttikāya means, literally, "momentary," or perhaps may be translated "with whom he consorted but a little while." Professor Künte (Ceylon R. A. S. Journal, 1884, p. 128) sees in the word a reference to the Muhūrta (mohotura) form of marriage, which "obtains among the Mahrathas other than the Brahmanas," and which he compares with the familiar Gāndharva form, i.e. (legal) union by mutual consent, on the spur of the moment, without any preliminary formalities.
No. 8.
GĀMANI-JĀTAKA.
"Their heart's desire."--This story was told by the Master while at Jetavana about a Brother who gave up persevering. In this Jātaka both the Introductory Story and the Story of the Past will be given in the Eleventh Book in connexion with the Saṃvara-jātaka 1;--the incidents are the same both for that Jātaka and for this, but the stanzas are different.Abiding stedfast in the counsels of the Bodhisatta, Prince Gāmani, finding himself--though the youngest of a hundred brothers--surrounded by those hundred brothers as a retinue and seated beneath the white canopy of kingship,
contemplated his glory and thought--"All this glory I owe to my teacher." And, in his joy, he burst into this heartfelt utterance:--
Their heart's desire 1 they reap, who hurry not;
Know, Gāmani, ripe excellence is thine.
[137] Seven or eight days after he had become king, all his
brothers departed to their own homes. King Gāmani, after ruling his kingdom in
righteousness, passed away to fare according to his deserts. The Bodhisatta
also passed away to fare according to his deserts.Know, Gāmani, ripe excellence is thine.
Footnotes
29:1 No. 462.30:1 As to the alternative of the gloss ("phalāsā ti āsāphalam," i.e. "'the desire of the fruit' means 'the fruit of the desire'") Professor Künte (Ceylon R. A. S. J. 1884) says--"the inversion requires a knowledge of metaphysical grammar such as was not cultivated in India before the 6th century A.D. ..Ṭhe gloss was written about the Brahminical and Jain revival."
No. 9.
MAKHĀDEVA-JĀTAKA.
"Lo! these grey hairs."--This story was told by the Master while at Jetavana about the Great Renunciation, which has already been related in the Nidāna-Kathā 2.On this occasion the Brethren sat praising the Renunciation of the Lord of Wisdom. Entering the Hall of Truth and seating himself on the Buddha-seat, the Master thus addressed the Brethren:--"What is your theme, Brethren, as you sit here in conclave?"
"It is naught else, sir, than the praise of your own Renunciation." "Brethren," rejoined the Master, "not only in these latter days has the Tathāgata 3 made a Renunciation; in bygone days too he similarly renounced the world."
The Brethren asked the Blessed One for an explanation of this. The Blessed One made clear what had been concealed from them by re-birth.
Once on a time in Mithilā in the realm of Videha there was a king named Makhādeva, who was righteous and ruled righteously. For successive periods of eighty-four thousand years he had respectively amused himself as prince, ruled as viceroy, and reigned as king. All these long years had he lived, when one day he said to his barber,--"Tell me, friend barber, when you see any grey hairs in my head." So one day, years and years after, [138] the barber did find among the raven locks of the king a single grey hair, and he told the king so. "Pull it out, my friend," said the king; "and lay it in my palm." The barber accordingly plucked the hair out with his golden tongs, and laid it in the king's hand. The king had at that time still eighty-four thousand years more to live; but nevertheless at the sight of that one grey hair he was filled with deep emotion. He seemed to see the King of Death standing over him, or to be cooped within a blazing but of leaves. "Foolish Makhādeva!" he cried; "grey hairs have come upon you before you have been able to rid yourself of depravities." And as he thought and thought about the appearance of his grey hair, he grew aflame within; the sweat rolled down from his body; whilst his raiment oppressed him and seemed intolerable. "This very day," thought he, "will I renounce the world for the Brother's life."
To his barber he gave the grant of a village, which yielded a hundred thousand pieces of money. He sent for his eldest son and said to him, "My son, grey hairs are come upon me, and I am become old. I have had my fill of human joys, and fain would taste the joys divine; the time for my renunciation has come. Take the sovereignty upon yourself; as for me, I will take up my abode in the pleasaunce called Makhādeva's Mango-grove, and there tread the ascetic's path."
As he was thus bent on leading the Brother's life, his ministers drew near and said, "What is the reason, sire, why you adopt the Brother's life?"
Taking the grey hair in his hand, the king repeated this stanza to his ministers:--
Lo, these grey hairs that on my head
appear
Are Death's own messengers that come to rob
My life. ’Tis time I turned from worldly things,
And in the hermit's path sought saving peace.
[paragraph continues]
[139] And after these words, he renounced his sovereignty that self-same day
and became a recluse. Dwelling in that very Mango-grove of Makhādeva, he there
during eighty-four thousand years fostered the Four Perfect States within
himself, and, dying with insight full and unbroken, was reborn in the Realm of
Brahma. Passing thence, he became a king again in Mithilā, under the name of
Nimi, and after uniting his scattered family, once more became a hermit in that
sameAre Death's own messengers that come to rob
My life. ’Tis time I turned from worldly things,
And in the hermit's path sought saving peace.
[paragraph continues] Mango-grove, winning the Four Perfect States and passing thence once more to the Realm of Brahma.
[Note. See Majjhima-Nikāya, Sutta No. 83 of which is entitled the Makhādeva Sutta. According to Léon Feer (J. As. 1876, p. 516) the Bigandet MS. calls this the Devadūta-jātaka. Bigandet in his Life or Legend of Gaudama (p. 408) gives a version of this Jātaka, in which the king is named Minggadewa, and in which the doings of King Nemi (= Nimi above) are given in great detail. See Upham's Mahāvansi, vol. i. p. 14, and the 'Nemy' Jātaka referred to by him as the 544th Jātaka. See also Cariyū-Piṭaka, p. 76, and Plate XLVIII. (2) of the Stūpa of Bharhut, where the name is carved Magha-deva, a spelling which is retained in modern Burmese manuscripts of the Majjhima Sutta from which this Jātaka was manifestly compiled.]
Footnotes
30:2 See p. 61 et seqq. of Vol. i. of Fausböll's text for this account of how Prince Siddhattha, the future Buddha, renounced the world for the Truth.30:3 The meaning of this frequently recurring title of the Buddha is far from clear, and the obscurity is deepened by the elaborate gloss of Buddhaghosa at pp. 59-68 of the Sumaṅgala-vilāsinī, where eight different interpretations are given. Perhaps the word may mean 'He who has trod the path which the earlier Buddhas trod'; but there is much to be said for the view put forward on p. 82 of Vol. XIII. of the Sacred Books of the East, that the meaning is 'He who has arrived there,' i.e. at emancipation.
Om Tat Sat
(Continued...)
(Continued...)
(My humble salutations to Sreeman Professor E B Cowell ji and
also Sreeman Robert Chalmers for the
collection)
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