The Story of the Bhisa Jātaka in Brief

Once upon a time, a brahmin youth, Mahākañcana by name, who was born in the city of Bārāṇasī, went forth in renunciation into a forest together with ten companions including his young brothers, one young sister, a male servant, a female servant and a friend. They made their lodgings at a suitable place near a lotus pond and lived on gathered fruits.

In the beginning they all went out together to look for fruits; talking to one another they behaved like townsfolk or villagers, not like forest-dwellers. To stop this unpleasant situation, the eldest brother Mahākañcana said: “I alone will go out for fruits. You all stay behind to practise Dhamma in peace.” Then the other brothers said: “You are the chief of us all. It is not proper for you to gather fruits. The sister and the female servant should not do so either, for they are women. But the rest, eight of us, will do that by turns.” This was agreeable to everyone and the remaining eight male persons gathered fruits on rotation to feed them all.

As time went by, they became so content that they did not care for fruits but took lotus sprouts from the nearby pond and shared among themselves in this manner. The one on duty brought lotus sprouts into the leaf roofed hut and divided them into eleven portions. The oldest of them took his portion first and, after striking the stone drum, went back to his place to eat it peacefully and carried on with his practice. When the next senior member heard the sound of the stone drum he took his share and struck the drum in turn. In this manner, they took their food one after another, went back to their place to eat and continue to practise. Thus, they did not see one another unless there was any special reason.

As their practice was so severe, causing Sakka’s abode tremble, the King of Devas thought of the reason and came to know it. He was then doubtful that these people were really detached from sensual pleasures. In order to investigate the matter, he kept the eldest brother’s share of food hidden by his supernormal power for three days continuously.

When the oldest brother came to take his share on the first day, he did not see it and thought that it must be left out through forgetfulness; he then said nothing and went back to his place to continue his meditation. On the second day also he found his share missing;thinking that his share was purposely left out as a punishment because of some misunderstanding that he was guilty of something, he remained quiet as on the first day. On the third day, when he did not find his share, he thought that he should apologize if he had been guilty and in the evening he summoned the others by striking the stone drum. He said: “Why did you not keep my share of food? Please speak out if I have some guilt. I will tender my apology to you.” Then the first younger brother stood up and after giving his respect to the eldest brother, said: “Sir, could I get your permission to speak only for myself?”

On getting the permission, he took an oath, saying:

“Sir, if I had stolen your share of food, may I come into possession of horses, cattle, silver, gold and a beautiful wife here at this place and stay with my family (enjoying a full mundane life).”

(This form of oath suggests that as much as objects of desire give us pleasure when we are in possession of them, we feel grieved and distressed when we are bereft of them. The oath was taken to despise the objects of desire.)

The eldest brother said: “You have taken a very severe oath. I believe you did not take my food. Go and sit in your place.” The rest of the group, covering their ears also said: “Brother, please do not say so. Your word is very serious and terrible.” (They covered their ears because as meditators they found sense pleasures disgusting to them; sensuality was so dreadful that they could not bear even to hear something associated with it.)

Then the second younger brother said:

“Sir, if I had stolen your lotus sprouts, may I become one who wears flowers, puts on sandalwood paste from Kāsi, has many children and who is very much involved in and attached to sensuality.”

(In this way, the remaining eight persons took an oath individually.)

In this Jātaka, the ascetic Mahākañcana, leader of the group, was the Bodhisatta and the rest were destined to became foremost Disciples in their own right. Therefore, having attained spiritual maturity, they really abhorred sensuality. Each of them was bold enough to take such a dreadful oath to convince the others. The word “asseveration” is not used directly in this Bhisa Jātaka but the word “oath” is. Since that oath was based on what was true, it was the same as the verbal truth (vacī-sacca) fulfilled by Bodhisattas. In their individual oaths, the main point was, “We do not steal your share of lotus sprouts.” Since it was a true statement, it amounts to verbal truth. Such words as: “May I be also have this or that” (which in effect mean, “May I encounter this or that”) are included as proposed punishment for oneself in the oath just to make the others believe him or her. Accordingly, this truth is called ‘Saddahapana-sacca’. The oath that has been taken from the times of ancient Mahāsammat kings down to the present governments are all saddahāpana-sacca.