by Sarah Shaw
127. ‘We live very happily, those who have nothing.
Even though the kingdom is being wasted, nothing is destroyed for me.
128. We live very happily, those who have nothing;
we exist feeding on joy, like the Gods of Streaming Radiance!’ 44
Even though he had said this, the crowd still followed the king. So then he thought, ‘The crowd do not wish to turn back: I’ll have to make them.’ When he had gone a length of about two miles 45he turned back and, standing on the main road, he questioned his ministers, ‘Whose kingdom is this?’ They replied, ‘Yours, King.’ [56] ‘Make a royal decree to keep a distance from this line,’ he said. So with his ascetic’s staff he drew out a line across the road and because of the king’s power no one could cross the line he had made. The crowd wailed with a great lament as they stood under the head of the line. The queen, also unable to cross the line, saw the king going away with his back to her and could not restrain her grief. She beat her breast and then fell prone across the main road and so, by moving forward, went over the line. The crowd said, ‘The line has been broken by those that guard it!’ and followed where the queen had led. The Great Being went towards the north, to the foothills of the Himalayas. The queen went too, taking with her the army and waggons. The king, still unable to turn back the crowd, went on for sixty yojanas.
Now, at that time there lived an ascetic called Narada, who lived in the Golden Cave in the Himalayas and practised the five higher knowledges. 46 After seven days in the happiness of meditation he emerged from it and was exclaiming out loud, ‘O, the happiness, the happiness! I wonder if there is anyone in the whole of Jambudipa searching for this happiness?’ With his divine eye he looked around and saw Mahajanaka, and that he was bringing about Buddhahood. ‘The king cannot make a great renunciation and turn back the people who are following in Queen Sivali’s wake. They make an obstacle for him, so I’ll give him something to say to them that will strengthen his resolve all the more.’ By the power of his supernatural abilities he went to the king and appeared before him, standing in the sky, and said this, to produce energy in him:
129. ‘What is this great noise, like games in a village?
We ask the ascetic: why is a crowd of people streaming around?’
The king replied, 130. ‘The crowd are streaming round as I have left and renounced. I have gone beyond the boundary, for the attainment of truth;
my departure is mixed with pure delight. Why do you ask, as you must know this?’
[57] And Narada said this in order to stir up his strength:
131. ‘Do not think you have crossed over while you still carry a body;
this kamma cannot have been crossed over, and there are still many obstacles ahead.’ 47 Then the Great Being said:
132. ‘What danger in this is there for me
as I live in such a way that I do not wish for pleasures in this world or in the next?’
And Narada explained the danger by speaking a verse:
133. ‘Sleep, laziness, weariness, discontent, drowsiness from food:
for the one living in the bodily frame, there are many dangers.’
[58] Then the Great Being uttered this verse, praising him:
134. ‘Certainly the venerable sir, the brahmin, has given lovely advice.
And so I ask the brahmin: Who are you, sir?’ At this Narada said:
135. ‘Narada is my name; they knew me as Kassapa.
I have come before you, sir; it is good to meet with noble men.
136. May you enjoy a completely joyful abiding in this: 48
and may you supplement anything that is missing with forbearance and peace!
137. Give up any sense of inferiority and any sense of haughtiness 49
and, as you go forth, honour the work to be done, wisdom and the way that is right.’ 50
In this way he gave advice to the Great Being and returned through the air to his own abode. When he had gone, another ascetic, called Migajina, 51who had just emerged from meditation, looking around saw the Great Being and thought he would give him some advice that would turn the great crowd back. He showed himself in the sky above him and said:
[59] 138. ‘You have forsaken, Janaka, the crowds of elephants and horses,
the city dwellers and the countrymen
and, as an ascetic, you have gone for delight in the earthenware bowl.
139. Perhaps countrymen, friends, colleagues or relatives have performed some treachery against you?
Why has it pleased you to do this?’
Then the Great Being said: 140.‘No, Migajina, I have never at any time, in any way, 52 overpowered any relative unjustly nor have they overpowered me.’
When he had refuted Migajina’s question he spoke revealing his reason for becoming an ascetic:
141.‘When I saw the world turning, being devoured and made muddied
and that ordinary people were harmed and bound here, where they had sunk.
That is when I compared myself to them and became a mendicant, Migajina.’
[60] The ascetic, wishing to hear him expand upon his reason, spoke this verse:
142.‘Who is your lord, your teacher, from whom does this pure statement come?
They say that an ascetic who passes beyond suffering does not reject precepts, or theory, or giving up,
O lord of charioteers.’
And then the Great Being replied:
143.‘No, Migajina, I have never at any time, in any way, honoured an ascetic or brahmin nor approached one for instruction.’ 53
When he had made this statement, he spoke explaining right from the beginning his reason for going forth:
144. ‘As I proceeded, shining in great pomp and majesty, songs were being sung, lovely music was being played. The garden resounded with the play of musical instruments
and was filled with the finest sounds of percussion.
145. I saw, Migajina, a mango tree,
outside the protective wall [of the garden],
destroyed 54 by people who wanted the fruit.
146. So then I abandoned pomp, Migajina, got down,
and approached the root of the mango tree that was fruitful and the one without fruit.
147. The fruitful mango tree was destroyed and broken, with stalks removed,
while the other mango tree was shining, with a dark colour and delightful.
[61] 148. So in this way we kings are beset by many thorns;
our enemies will destroy us just as the fruitful mango tree is harmed.
149. A panther is harmed for its pelt, an elephant for its tusks, a rich man is harmed for his wealth:
for me, without house or friendship,
the fruitful mango tree and the one without fruit were both teachers.’ 55
When Migajina heard this he exhorted the king to be vigilant and then went back to his own realm. When he had gone Queen Sivali fell at the king’s feet and said:
150. ‘Elephant drivers, royal guards, charioteers and foot soldiers:
the people are all frightened, exclaiming, “the king has gone forth!”
151. When you have set up protection for the people and established your son as king: only when you have come back and done this should you take the going forth.’
Then the Bodhisatta said:
152. ‘I have given up countrymen, friends, ministers and relatives.
[62] The Videhans have sons: Longlife is the good luck of the kingdom;
They will look after the kingdom of Mithila, great queen.’
The queen said: ‘Sire, you are becoming an ascetic; what shall I do?’ He said, ‘I will tell you: do what I say,’ and he said this:
153.‘Go, I will teach you a description of what pleases me. If you take charge of the kingdom,
you will do great evil in body, speech and mind and go to an unfortunate rebirth. 56
So keep yourself going with almsfood, given by others and prepared by others:
this is the teachin
g of the strong.’
So the Great Being advised her in this way. And the sun went down as they conversed with one another. Now the queen set up her camp at a suitable spot; the Great Being meanwhile went to the root of a certain tree and stayed there, and on the next day took care of his bodily needs and went on his way. The queen ordered the army to follow behind, and she also went behind him. At the time for going on the alms round they reached a city called Thuna. Now at that moment, inside the city, a certain man had bought a large piece of meat from a slaughterhouse and had cooked it on a spit over embers. He then placed it on a board to cool and left it. But while he was occupied with something else a dog came and ran away with it. When the man realized he followed the dog to outside the southern gate of the city, but became fed up with searching and went back. The king and the queen, separately, were coming up in front of the dog, which dropped the meat in fright and ran off. When the Great Being saw this he thought, ‘This dog has dropped the meat and run off without regard, but no other owner can be seen. You could not find such a blameless piece of almsfood. 57 I’ll eat it.’ So he took out his earthenware bowl, took the piece of meat, wiped it, put it on the dish, found a pleasant spot where there was water and ate it. The queen saw this and thought, ‘If this man were worthy of a kingdom he would not eat such detestable leftovers dropped by a dog. Well, he is not my husband now.’ She addressed him, ‘Great king, are you eating such disgusting food?’ ‘Queen, through your blindness you cannot recognize the excellence of this piece of almsfood.’ And he contemplated the spot right where it had fallen, ate the food as if it were ambrosia and then rinsed his mouth and washed his hands and feet. At that, the queen addressed him in reproach:
154. ‘Whoever does not eat by the time of the fourth occasion for eating dies from starvation through not eating; nonetheless a worthy man of good family should not resort to ignoble, dirty almsfood; this is not good, this is not well done, that you eat the leavings of a dog.’ The Great Being said:
155. ‘Sivali, it is not unfitting to eat what has been discarded by a householder or a dog.
Any food that is obtained in accordance with what is right is completely suitable for eating.’
[64] As they debated with each other in this way they reached the gate of the city. There some children were playing and a little girl was pummelling some sand in a little winnowing basket. On one of her wrists there was one bracelet, and on the other two; the two bracelets clinked against each other while the other one made no noise. The king saw the cause of this and said, ‘Sivali follows behind me; a woman is a stain for a recluse. People will reproach me, regarding me as someone who takes the going forth but cannot leave a woman. If this girl is wise, she will be able to explain a reason for Queen Sivali turning back. I’ll listen to what she has to say and then send Sivali away.’ Thinking this he said,
156. ‘Little girl, always the darling of your mother, adorned with bracelets,
why does one of your arms make a sound and the other does not?’
The little girl replied,
157. ‘Ascetic, on this arm are fastened two bangles. From their jangling together the sound arises:
this event happens from the second one.
158. Ascetic, on this arm is fastened one bangle.
This, without a second, does not produce a sound.
It remains silent, a sage. 58
159. The second is a bringer of dispute; 59
What can a single thing quarrel with?
Solitude brings you happiness in your wish for heaven.’
He heard this statement from the girl and, understanding the cause, explained it to the queen.
160. ‘Listen, Sivali, to the verses declared by the little girl.
The servant girl reproaches me, for this is what happens with a second person.
161. This path, good lady, that is walked by travellers, divides in two.
You take one and I’ll take another.
Do not call me husband, and do not say “I am your wife again.’
She listened to his words and, saluting him, said, ‘Sire, you take the higher, the right hand path and I’ll go on the left’. But after she had gone a little way she could not suppress her grief and went back to the king. And she entered with him into the city.
Explaining the matter the Teacher gave half a verse:
162.‘Conversing in this way they reached the city of Thuna.’
[66] After they entered, the Great Being went round for alms and reached the door of an arrow maker. Sivali stood to one side. At that time the arrow maker was heating an arrow on a heap of embers, had moistened it with rice water and was making it straight by looking at it with one eye after closing the other. When he saw this the Great Being thought, ‘If this is a wise man he’ll tell me the reason for this; I’ll ask him.’ And he approached him.
In explanation the Teacher said,
163. ‘When it was time for food at the storehouse of the arrow maker:
there the arrow maker closes one eye and looks sideways with the other.’
And then the Great Being said,
164. ‘Listen to me, arrow maker.
It is good that you look in this way,
whereby you look sideways with one eye after closing the other.’
And he, answering him, replied,
165. ‘Ascetic, with two eyes, the bow appears as if diffuse.
The arrow maker cannot find the best feature and does not smooth it to straightness.
166. For the person who looks askance with one eye and closes the other,
the arrow acquires the best feature and becomes suited to straightness.
167. The second is the bringer of dispute; what can a single thing quarrel with?
Solitude brings you happiness in the wish for heaven.’
When he had given this advice he was silent. The Great Being went for alms and, having collected some food mixed together, he left the city and sat down in a place which was pleasant and had water. And when he had done everything that he had to do, he put away the bowl in the bag and addressed Sivali:
168. ‘Listen, Sivali, to the verses taught by the arrow maker.
The servant reproached me; this is what happens with a second person. 60
169. This is a divided path, good lady, for the traveller to follow. You take one and I’ll take another.
Do not you call me husband, and do not say “I am your wife again.’
They say that although he had asked, ‘do not call me husband’, she followed the Great Being but could not persuade the king to turn back and the crowd followed her. Not far away there was a forest. The Great Being saw a dark streak of woodland and, wishing to get her to turn back, he broke a reed off from some munja grass he saw on the roadside. ‘Look at this Sivali; this cannot be joined together again. So your association with me cannot be joined together again either.’ And he said this half verse,
170. ‘Live alone, Sivali, like a munja grass reed that has been pulled out.’
She heard this, and cried ‘From now on there is no more association with King Mahajanaka for me!’ Unable to bear her grief she beat her breast with both hands and fell senseless on to the main road. The Great Being, seeing that she was unconscious, entered into the forest, obliterating his footprints. Ministers came and sprinkled her body with water and massaged her hands and feet to bring her back to consciousness. ‘Oh where has the king gone?’ she asked. ‘Don’t you know?’ they replied. ‘Find him, sirs!’ she ordered. But although they ran around here and there they could not see him. She poured forth her grief and had a shrine built at the spots where the king had been, which she honoured with offerings such as flowers and incense, and then turned back. The Great Being entered the Himalaya region and in the course of seven days he cultivated the higher knowledges and the attainments. 61 And he did not go again into the ways of men. The queen had shrines made at all the places he had been: the spot where he had spoken with the arrow maker, the spot where he had spoken wit
h the servant girl, the spot where he had eaten the piece of meat, the spot where he had conversed with Migajina and the one where he had spoken with Narada. She paid homage to them with incense and flowers and then, surrounded by the army, she went to Mithila. She had her son anointed in the mango grove and told him to enter into the city surrounded by the army. And then she took the going forth and lived in the grove. She did the preparations for kasina practice and attained the meditation, destined for rebirth in a Brahma realm. 62
The Teacher gave this teaching and said, ‘Not just now, but in times past the Thus-gone made a great renunciation.’ And he made the connections in the births: ‘At that time Uppalava nna was the sea goddess, Sariputta was Narada, Moggallana was Migajina, the nun Khema was the little girl, Ananda the fletcher, Rahula’s mother was Sivali, Rahula was prince Dighavu, members of the royal family were the mother and the father and I was Mahajanaka.’
Notes
1 Someone who has travelled by sea is ranked with arsonists, poisoners and adulterers. See W. Doniger with B.K. Smith, The Laws of Manu (Harmondsworth, Middlesex: Penguin, 1991), p. 60 (3.158).
2 See H.P. Ray, The Archaeology of Seafaring in Ancient South Asia (Cambridge: CUP, 2003), p. 63 and M. Winternitz, History of Indian Literature (Srinivasa Sarma revised), 2 vols. (Delhi: Motilal, 1983), II, p.127, n. 2. Seafaring Jatakas include 196, 360 and the Supparaka Jataka (463), a famous tale where the Bodhisatta is a skilled mariner.
3 J I 60.
4 At the shrine hall at Wat Yai Intharum, Chonburi. See S. Leksukhum, with photos by G. Mermet, ‘The Ten Great Jatakas’,Temples of Gold: Seven Centuries of Thai Buddhist Paintings (London: Thames and Hudson, 2001), p. 140. Also at Wat No, Suphanburi, Thailand. See E. Wray, C. Rosenfield, D. Bailey, with photographs by J.D. Wray, Ten Lives of the Buddha: Siamese Temple Paintings and Jataka Tales (New York: Weatherhill, 1996, rev. edn), p. 35.
5 History of Indian Literature, p. 142.
6 See Thompson, Motif Index, ‘suitor tests/quest’, H336 and H1200– H1399. See also S. Thompson and J. Balys, The Oral Tales of India (Bloomington, Indiana: IUP, 1958), motif index nos H 305–88.