Part 7: Preparation for initiation

When the Sūri had made this reply, the Sun of Kings bowed to him, and stood up. For intelligent people do not delay about action that has been decided on. The King went from necessity to his house like an ill-favored wife, his mind intent on Ācārya Arindama. Seated on the lion-throne, the King summoned the ministers, the pillars of the house of empire, and said to them:

“Gentlemen, just as we are king in this house by succession, so you are ministers with the one great vow of your master’s good. By the power of your advice the world has been conquered, like a magic power (vidyā) by a charm. The exploits of our strength of arm were merely the instrument in the matter. You, like the thick wind, thick water, and thin wind^[1] have borne the weight of the world for me in the past. But I, absorbed in different amusements day and night was negligent like a god, devoted to sense-objects. This negligence, causing the suffering of endless existence, has been recognized by me today by the favor of a preceptor, like a cavern at night by a torch. From ignorance I have been deceived for a long time, myself by myself. For what can one, though having eyes, do when darkness breaks forth? Alas! for so long a time we have been led on the wrong path alone by our unsubdued senses like spirited horses. This service to sense-objects, which produces nothing worthwhile at maturity, has been made by me with little wit, like resorting to the shade of a vibhītaka tree.^[2] Blameless kings were struck down by me intolerant of others’ powers in the expedition of conquest, like elephants by a rutting elephant. When I employed the six means,^[3] alliance, etc., against kings, how much true speech, like the shade of a palm tree^[4], was there! By destruction by force of the kingdoms of other kings, my conduct from birth has had only taking what was not given. Immersed in an ocean of pleasure continually, I practiced incontinence like a disciple of Manmatha. For so long a time I, dissatisfied with objects obtained, longing for unobtainable objects, have been in a deep stupor from delusion. Even one of (the sins) injury, etc., is cause for an evil condition of existence. The touching of one caṇḍāla would cause untouchability. Consequently I shall obtain freedom from the whole five, destruction of life, etc., in the presence of a preceptor today, because of disgust with existence. Furthermore, I shall transfer the burden of the kingdom to the prince who is of military age, like the sun its own heat to fire in the evening. You must show great devotion to the prince just as to me. But enough of such instruction. For that is the conduct of the noble.”

Then the ministers said: “O master, people never have such thoughts unless emancipation is near. Your ancestors, whose commands were unbroken from birth, like Indras in power, conquered the earth. All, their powers undetermined,^[5] dismissed the kingdom like spittle and took the vow purified by the three jewels. Your Majesty bore the burden of the earth by your own powers. We were ornaments of it like plantain-pillars in a house. Just as Your Majesty’s empire came by inheritance, so has this taking of the vow boldly and without desire for reward.^[6] The prince also is able to bear the burden of the earth as easily as a toy-lotus, like Your Majesty’s second self. If he approves, let the lord take initiation which has emancipation as its fruit. When the master reaches a lofty stage, there is a festival on our part. Bet the earth be governed by the prince, devoted to severe law, endowed with nobility and valor, like Your Majesty.” Delighted by this approving speech of theirs, the King had the prince summoned quickly by the door-keeper. The prince came, stepping gracefully like a rājahaṃsa, like the god Māra in person. Bowing to the King with devotion, like a mere footman, he sat down in the proper place with his hands joined together. Looking at the prince, as if sprinkling him by a glance full of nectar, the King said joyfully:

“Former kings of our family, free from greed, have protected this earth like a solitary cow in a forest by the practice oî compassion. When their sons have become competent to rule, in turn they have loaded the burden of the earth on them like bulls suitable to be yoked. Even when occupied with all of the transient three worlds, they themselves strove for the eternal abode. No one before me remained so long as a householder. Alas! how great has been my negligence while wedded to life as a house-holder! Take this burden of the kingdom. We intend to take the vow. Freed from the burden by you, we shall cross the ocean of existence.”

Withering at this speech of the King like a lotus-bud at winter, his lotus-eyes wet with rising tears, the prince said: “Because of what fault of mine, Your Majesty, has this disfavor been shown to me unexpectedly, since you, O master, give this order to me considering myself a footman? Has some crime been committed by this earth that it is abandoned now like straw by its protector of long standing? O father, I have no use for the kingdom without the revered father. What use has a bee for a pool without lotuses even though it is full? Alas! fate is unkind. Alas! I am unfortunate, since my father gives such a command, abandoning me here like a clod of earth.

I will not take the earth in any case; and will pay the penalty for the transgression of my elder’s command.”

Depressed and pleased by his son’s speech which disregarded his command and contained the essence of nobility, the King said: “You are my son; you are competent; you are learned; you are discerning. However; from ignorance rooted in affection you spoke thus without reflection. For in good families the command of the elder does not incur reflection ‘Is it suitable?’ My command, though dubious, must be executed. When the son is capable of bearing the burden, the father is certainly free from the burden. When the son is strong, look you, the lioness sleeps without fear. Moreover, even without obtaining your consent I, desiring emancipation, shall abandon this world since I, son, am not depended on by you. Then you will support the world disordered and without a lord, but it will be a sin on your part to cross my command.^[7] So my command, producing happiness for me, must he obeyed by you intent on devotion, with or without reflection, son.”

The ministers said, “The speech of the divine prince, discerning by nature, is suitable. Nevertheless, do what His Majesty commands. For executing the elder’s command is superior to all virtues. We know that the father’s instructions have been followed by Your Majesty,^[8] also. Who in the world, more than the father, could give a command not to be disobeyed?” So advised by the ministers, the prince, his head bowed, said in a choking voice, “The master’s command is my authority.” The King was delighted by the prince obeying his command, like a night-blooming lotus by the moon, like peacocks by a cloud.

Footnotes and references:

[1]:

See below, Chap. III.

[2]:

Terminalia bellerica. The leaves of the Terminalia grow in bunches at the ends of the branches, so it gives little shade.

[3]:

Alliance, war, marching, encampment, stratagem, and recourse to protection. Mānavadharmaśāstra VII. 160.

[4]:

I.e., the palm tree with its very narrow leaves gives little shade.

[5]:

Or perhaps aniścita can be interpreted as ‘unlimited.’

[6]:

Nidāna is to practice penance or observe a vow with the intention of gaining a reward for it. It was often made by some one in order to gain the power of punishing an enemy in a future birth. It is forbidden in Jain dharma.

[7]:

For this exceptional use of atiriktam, cf. Pañcaprati., p. 133, where atireka is so used.

[8]:

I.e., the prince.