Chapter 28 - Haihaya Ill-advised to Confiscate Jamadagni’s Kāmadhenu

Vasiṣṭha said:

1. At the close of the night, the heralds, bards and panegyrists approached the sleeping king undistracted and sang aloud in order to awaken the king.

2. Their voice was sweet, praiseworthy and pleasing to the ears of everyone. It mixed harmoniously with the sound of stringed musical instruments and clapping of hands along with the sweet notes of Vīṇā (The Indian Lute) and Veṇu (flute).

3. They were sweet-throated (in voice) and they sang a very fascinating song as indicated by the clear Mūrcchanās (the harmonious rise and fall of sounds) in the gamut. The song had cadence and melody along with the Tāra (high pitch) and Mandra (low sound) (as required by the occasion).

4. Desirous of awakening him slowly from his sleep, the heralds and the bards addressed the noble-souled king these words of diverse kinds.

5. “See, O leader of kings, this moon is setting now. Indeed it is because he (the moon) has been defeated by the splendour of your lotus-like face that continues to increase.

6. As if being desirous of viewing your lotus-like face, O lord, the sun has come to the Udaya mountain (in the East) dispelling the darkness now.

7. O king, the crest-jewel of all the members of the Lunar race, please abstain from further sleep. Be pleased to wake up now.

8. Hearing these words of those bards, the lord of the earth woke up in the same manner as the lotus-eyed lord (Viṣṇu) did from his serpent-couch (Śeṣa) in the milky ocean.

9. When his eyes got rid of their sleep, he got up and performed duly and respectfully the daily rites of Japa (Repetition of holy names) etc. with great concentration and care and omitted nothing.

10-11. Decorating himself with divine garlands, scents and ornaments, he worshipped the deity of his choice. He observed the customary rite of touching such auspicious things as the Dūrvā grass, collyrium and mirror. He distributed charitable gifts among the suppliants. He bowed down to the cows and Brāhmaṇas. Coming out of that city, he performed the worship of the sun.

12. By that time, all the ministers, vassal kings and generals approached him. With palms joined in reverence, O king, they bowed down to the excellent king.

13. Thereafter, surrounded by them the king bowed down at the feet of the sage with his crown having the brilliance of the sun.

14. The leading sage congratulated and blessed the king. As he bowed down with humility he gently told him—“Be pleased to sit”.

15. When the king occupied his seat, the great sage who was delighted in his mind said—“I hope, O king, that the night has dawned unto you with pleasure. (You had happy sleep all the night).

16. It is possible to put up with anything and everything only by us, O leading king, because we live in the forest maintaining ourselves with the things found in the forest and (in a way) we are on a par with the deer (or animals in the forest).

17. The stay of the citizens in the forest is very unbearable. Indeed, O leading king, everything that one is not accustomed to, is very difficult to do.

18. The fact that your majesty had to undergo the sufferings of a residence in the forest along with your followers, several times, certainly enhances your dignity”.

19. On being addressed thus with great pleasṇre by that sage, the king replied once again to him smilingly.

20. “O, what avail are these words, O holy Brāhmaṇa? Your real greatness has been seen by us. The entire world is surprised at this.

21. My soldiers who have been overwhelmed by the luxurious provisions procured by your miraculous power, O great sage, do not wish to go away from this place.

22. It is due to the potentiality of the austerities of people like you, O holy lord, that all the worlds are supported. Indeed the Brahmanical splendour is incomprehensible.

23. There is no wonder in this, O holy lord, that your holiness is capable of bringing about by your penance, the three states in succession (i.e. creation sustenance and annihilation) unto all the worlds.

24. The great achievement of your penance has been observed by us quite well and it is adored by the world. O Brāhmaṇa, I shall now go back to my capital. May your honour be pleased to permit me.”

Vasiṣṭha said:

25. On being respectfully told thus by that king Kārttavīrya, the sage honoured him perfectly well and (he permitted him) saying ‘yes’—so be it.

26. On being permitted by the sage, the king set off from that hermitage surrounded by his soldiers and proceeded towards his city.

27. While going on his way, the king thought in his mind thus—“Wonderful is the achievement of this sage by means of penance. It makes the entire world wonder-struck.

28-30. “It is due to the power of penance, that such a cow as this, the most excellent one among all divine cows from which whatever one desired could be milked, has been acquired by the sage.

“Of what avail is my entire kingdom as well as the yogic power which is by itself not very insignificant? Of what avail is it if this jewel of a cow continues to be in the possession of that excellent sage? Certainly the wealth and luxury of even the heaven-dwellers has been created by this cow. I think that even the office of Indra which is manifestly prosperous and honoured by the three worlds, does not deserve even a sixteenth part of the potencies of this cow.”

31. Even as the king was thinking thus, his minister, Candragupta approached him from behind and said with palms joined in reverence.

32. “O mighty king, why are you returning to the city? Of what avail to you is your kingdom or the capital city, though it be well protected?

33. As long as the jewel of a cow does not find a place in your abode O lord, your kingdom cannot be considered prosperous. It is a void.

34-35. Another miracle was seen by me, O king. Listen to it. The charming abodes and mansions, the fascinating ladies, the palāces of different shapes and sizes and the wealth the destruction of which could never have been foreseen—all these merged in a trice within that cow even as I was watching.

36. Those things, O excellent king, have now got transformed into the selfsame Penance grove. What can. be difficult to achieve for a person who possesses that cow which has such miraculous powers?

37. Hence that cow should be accepted by you, since you have that good capacity of deserving to possess a jewel: If this is considered permissible by you, what should be done by those who depend on you for their sustenance, may kindly be commanded”.

The king replied;

38. “I do not consider this matter in this manner, because it is improper. The property of a Brāhmaṇa should not be taken away. Hence, my mind is afraid.”

39. To the king who spoke thus, his preceptor Garga, the most excellent one among intelligent persons, spoke. He appeared to be censuring (those who advocated removal of the cow per force). (He said:) “O king!”

40. “The property of a Brāhmaṇa should by no means be confiscated by force, even in emergency. There is nothing like the property of a Brāhmaṇa, which is difficult to be digested.

41. A poison destroys the person who used it and who has been aimed at as the prospective victim, O king of Haihayas. But the fire from the Araṇī wood in the form of property of a Brāhmaṇa burns the entire family along with its roots.

42. The property of a Brāhmaṇa, Oking, is a poison with no antidote in this world. It cannot be digested. It yields the fruit of destruction of one’s sons and grandsons. Its consequences are bitter.

43. The mind of ill-natured lords is deluded on account of their wealth and affluence. What is it that an evil mind does not do, when tempted and led astray by the eye which is also evil.

44. (Defective Text). Who else other than you is capable of knowing the evil consequences of your misdeeds? O excellent king, you are thinking about Ādāna (taking away) from Brāhmaṇa and not Dāna (charitable gifts to them). Who else except you will desire such a thing?

45. O king of mighty arms, you are a good person like this; please do not commit a sinful act condemned by good people, Indeed, that will lead to the loss of your reputation.

46. You are born of a great family of munificent and generous kings. Do not destroy your reputation now by means of this despicable act.

47. Alas! There are some dependent servants prone to an evil course of conduct. Being conceited due to the king’s gracious favour, they make him sink in the ocean of distress.

48. A king who is being spoilt by his affluence, who becomes insensitive to the matter of duty and thought about it and whose activity is in accordance with the advice of such a person, falls into distress immediately.

49. Like a boat made of iron, the wicked-minded minister who is not familiar with good policies and courses of conduct will sink into the ocean of evil himself and will make the king too sink in it.

50. Hence, O mighty king, it does not behove you to follow the opinion of this extremely evil-minded minister who is deluded and confused in regard to the path of good and just policies.”

51. Even as he was addressing these words conducive to the welfare of his king, the minister insulted the priest and spoke to the king once again.

52. “This Brāhmaṇa looks only to the benefit of the persons of his own caste. Great affairs of the king and the state cannot be comprehended by Brāhmaṇas.

53. The affairs of the state can be understood only by a king by means of his own intelligence. A Brāhmaṇa does not get (into his head) any matter (of importance) except taking food and accepting monetary and charitabte gifts.

54. A Brāhmaṇa should not be insulted. He should always be respected and given monetary and charitable gifts. More than this nothing is accomplished anywhere.

55. Hence, O king, go back to your city only after making that cow your own. If not, abandon your kingdom and go to the forest for the sake of penance.

56. Fobearance (is a quality) of the Brāhmaṇas but power (of chastisement) that of a Kṣatriya, O king. No sin can befall you in taking away anything by force.

57. If you see any defect in forcible confiscation, O king, let the cow of the sage be taken possession of after giving its price (in the form of) other cows, horses etc.

58. Indeed, that cow should be made your own by you, because you are the one that deserve jewels. Wherefore can. the ascetics have the desire for collecting jewels?

59. This ascetic is really weak and calm. He is pleased with you, O king. Hence, on being requested, he will, by all means give you the cow.

60. Or he will exchange that cow after taking in lieu of it (other) cows, gold etc., or a big sum of money of whatever else he desires.

61. A great gem should never be neglected nor treated with indifference by a king who desires prosperity. This is my thinking (advice). What does your Majesty think?”

The King replied:

62. “O my dear Minister, be pleased to go to that Brāhmaṇa, yourself. Propitiate him with special service. Bring that cow after giving him whatever is desired by him.

Vasiṣṭha said:

63. On being told thus by the. king, that minister, induced by fate, returned and hastened to the hermitage of Jamadagni.

64. After the king had departed, Rāma too accompanied by Akṛtavraṇa, had started towards the forest for bringing sacrificial twigs.

65. It was after that, that the Minister reached the hermitage of Jamadagni, accompanied by the army. After bowing down to the sage, he spoke these words:

Candragupta said:

66. “O holy Brāhmaṇa, it has been ordered by the king thus:—On this earth the king is the person who has to take charge of gems. That cow of yours is the most excellent one among all cows yielding milk. Hence, it has become a gem.

67. Hence, mention the price of that cow whether it be (ordinary) gems and jewels or gold. It behoves you to give me this jewel of a. cow after taking any reasonable price

Jamadagni replied:

68. “This is my sacred cow for the purpose of Homa. It cannot be given away to any one. The king himself is a munificent donor. How does he covet the property of a Brāhmaṇa?”

The minister said:

69. “In virtue of his being the legitimate possessor of a gem (the best in everything), the king desires the Cow, but only in exchange for ten thousand ordinary cows. Hence it behoves you to give it to him.”

Jamadagni answered:

70. “By no means have I ever been a seller or a purchaser. Hence, I am not inclined to dispose of this cow that provides me with requisites of holy offerings.”

The minister said:

71. “O holy Brāhmaṇa, give away this single cow in exchange for half of the kingdom or for the entire possession of the kingdom. That will be conducive to your welfare.”

Jamadagni replied:

72. “As long as I am alive, O evil-minded one, I will never part with this cow even to Indra even if I am to be requested by his preceptor Bṛhaspati. How then can I give ṭhis to your king at your instance?”

The Minister advised:

73. “It is better that you, in a friendly manner volunteer to give the cow to the king. If it were to be taken away by force, what will you do?”

Jamadagni said:

74. “It is the king who gives gifts to the Brāhmaṇas. If he himself were to take away what can I, a mere Brāhmaṇa, do, except giving it up (as if) willingly.”

Vasiṣṭha said:

75. On being told thus, that infuriated minister of sinful nature began to remove the sage’s cow by force.