Part 5: Story of the expert magician

Once upon a time there lived a king in a certain city in Bharatakṣetra in this same Jambūdvīpa. He was the haṃsa of the pool of Jinadharma, a traveler on the road of good conduct, a cloud to the peacocks of subjects, an ocean for maintaining boundaries, a fire for the dry grass of all calamities, the sole tree for the creeper-of-compassion, a mountain for the river of fame, the only Rohaṇa for the jewel of good behavior. One day, when he was seated comfortably in his assembly, at a suitable moment the door-keeper announced:

‘Some man at the door, holding a wreath in his hand, who appears to know the arts, wishes to see Your Majesty in order to tell something now. Whether he is a pundit or a poet, a musician or an actor, whether he knows the Vedas or state-craft, or military science or sorcery, that is not known. But it is known by his appearance that he is a person of ability. Even children are taught, “Where there is good appearance, there is ability.”’

The king ordered, ‘Bring him in quickly that he may say what he wants as he likes.’

Admitted by the door-keeper at the king’s command, the man then entered the king’s assembly, like Mercury the orbit of the sun. ‘One should not see the master with empty hands,’ and he handed the king the wreath of flowers, like a garland-maker. Then with hands folded submissively, he sat down in the place indicated by the door-keeper on a suitable seat given by the seat-servants. With one eye-brow slightly raised, his lips blossoming with smiles, the king spoke graciously to him:

‘Sir, from what caste are you, brāhman, kṣatriya, vaiśya, or śudra? Or are you from the mixed castes, ambaṣṭha,^[1] māgadha,^[2] etc.? Or do you know the Vedas, or the Purāṇas, or the Smṛtis? Or are you an astrologer, or are you expert in the triple science?^[3] Or are you an instructor in archery, or skilled in shield and sword, or practiced with the lance, or expert with arrows? Or do you know the dub, or are you learned with the staff, or powerful with a long spear, or expert with the mace? Are you unstumbling in the use of the ploughshare, or have you obtained power in the use of the discus, or are you skilled with the dagger, or clever in a close fight? Do you know the heart of a horse, or are you able to train elephants? Or are you an instructor in military-formations, or can you break up military arrays? Are you a maker of chariots, etc., or a driver of chariots, etc.? Or are you skilful in metals, silver, gold, copper, etc.? Are you expert in making shrines, palaces, mansions, etc., or clever in building various machines, forts, etc.? Are you the son of a sea-trader, or the son of a caravan-leader? Or are you a goldsmith, or a jeweler? Are you skilled on the lute, or expert on the flute, or clever in playing the kettle-drum, or proud (of skill) on the drum? Do you make recitations, or do you teach singing, or are you a stage-director, or an actor in the drama? Are you a bard, or a teacher of dancing? Or a soldier sworn to fight to the end, or a spy? Do you know writing or drawing, or are you a painter or an embosser, or some other kind of an artisan? Are you wearied by crossing male and female rivers and the ocean? Are you expert in the use of magic, sorcery, and juggling?’

Questioned persistently by the king in this way, he bowed again and said respectfully:

‘O king, you are the support of all worthy persons, as the ocean is the receptacle of water, and the sun of brilliance. I am like a fellow of the expert in the śāstras, the Vedas, etc., like a superior teacher to the skilled in archery, etc., like Viśvakarman in person in every craft and business, like Sarasvatī in the form of a man in the arts, singing, etc., like a father to merchants in the jewel-trade, etc., like a teacher to bards, etc., in eloquence. What a trifling art is crossing the water of rivers, etc., to me! However, I have come to you to demonstrate sorcery.

For I will show you at once a row of gardens; I am able to reverse the seasons, spring, etc. I can make a concert by a band of musicians appear in the air, and I can instantly appear and disappear in a twinkling. I will swallow charcoal even of acacia-wood like grits. I will chew darts of hot iron like cocoanuts. I can assume another form—that of water-animals or land-animals, or birds, one or many, at another’s wish. I can attract and draw the desired object even from afar. I can change the color of objects immediately. I am able to show other miracles at once. After you have seen the high degree of my skill in the arts, make it fruitful.’

The king said to the man who had paused after promising so much, thundering like a cloud:

‘Like a mountain dug up by the roots to pull out a mole, like a broad pool dried up to catch fish, etc., like a garden of mango trees cut down for fuel, like a moonstone destroyed for a handful of powder, like devadūṣya-cloth tom up for a bandage, just like a temple unpegged for the sake of the pegs, how much is the soul, resembling pure crystal, suitable for acquiring the highest truth, wounded by you, alas! by your improper science! Destruction of the mind takes place in those looking at improper science such as yours, just as in those suffering from the diseases of the three humors. You are a petitioner. Take as much money as you like, since no one’s hope is destroyed in my house.’ Then the man, addressed by the king in such a harsh manner, always considering himself a man, restrained his anger and said:

‘Am I blind, or deaf, or lame, or deprived of my hands, or impotent, an object of compassion, or the opposite? Without showing my own ability, without causing amazement, how can I take money from you, a kalpa-tree of presents? Good fortune to you and homage to you from me. I, unfortunate, will go elsewhere.’ Saying this, he got up. The man went away, though the king, fearing that the fault of stinginess would be attributed to himself, had men try to stop him. He did not take the master’s money when it was offered because he was angry. The king’s shame was removed by his men saying, ‘You gave it, anyway.’

One day the same man assumed the dress of a Brāhman and stood at the same king’s door with a present in his hand. In the same way the door-keeper announced to the king that he was standing there. For the announcing of those who have come to the door is the duty of the doorkeeper. At the king’s command the door-keeper had the man soon brought into the assembly by the servants. He stood in front of the king, his arm upraised, and recited some verses from the Āryavedas in the style with interlocking words. At the end of the recitation of the verses he sat down on the seat indicated by the door-keeper, and was regarded by the king with a glance tender with favor. ‘Who are you? Why have you come?’ asked by the king, the first of the Brahmans replied, his hands folded submissively:

‘O king, I am an astrologer, and have learned all the sacred books from attendance on good gurus like knowledge embodied. I know the books of the eight divisions of the science of omens,^[4] and all the books on effects of celestial phenomena, the casting of nativities, the books on mathematics, as well as my own name. I can tell all the present, past, and future events, unhindered, like a muni who has magic powers from penance, O king.’

Then the king replied, ‘O Brāhman, at this instant tell what will happen in the future. Confidence is the fruit of knowledge.’ The Brāhman said, ‘On the seventh day, a flood will bring about the end of the world, after making the whole world one ocean.’

Feeling simultaneously both astonishment and disturbance at that speech, the king looked at the faces of the other astrologers. Questioned by the king by the gesture of an eye-brow, angered by the Brāhman’s difficult speech, the astrologers spoke with ridicule:

‘If he—some new astrologer—has appeared, have new books on astronomy come into existence, master, by whose authority he says this thing painful to the ear to hear, “A flood will make the whole world one ocean”? Have new planets, constellations, stars come into existence by authority of whose retrograde and accelerated movements, etc., he says that? That is not in conformity with the books on astronomy here from the twelve aṅgas composed by the gaṇabhṛts, the disciples of the All-knowing. These planets, suns, etc., which agree with the treatises—we consider such a thing not to be in accordance with them.

This Lavaṇa Ocean which encircles Jambūdvīpa will certainly not cross the boundary, like you. If some new ocean, originating from the sky or the middle of the earth is to make this universe one ocean, is this man reckless, or possessed by a demon, or drunk, or crazed, or naturally mad? Or did he study the sacred texts at the wrong time and forget them, that unchecked he says such an absurd thing? Because the master is firm as Sumeru, and endures all things like the earth, such a thing is said openly by wicked men at their pleasure. Such a thing can not be said even before ordinary people, to say nothing of the master powerful in anger and favor. Is he, who utters a speech hard to speak, courageous, or is the hearer courageous who does not become angry after hearing it? If the master believes such a thing, let him believe it, and it must be acknowledged without contradiction. Mountains fly aloft, flowers are in the sky, fire has a cool glow, sons are born of barren women, asses have horns, stones float in water, hell-inhabitants are free from pain—if that is not true, his speech is not true.’

Then the king, knowing what was proper and improper, looked at the astrologer with curiosity. The astrologer, spurred on by that ridiculing speech like a goad, said with resoluteness:

‘O king, why are these ministers of pleasure in your council? Why these clowns, or these village pundits? If such subjects are suitable even for your council, then learning has been burned, a helpless satī. How can association—think of it!—with these stupid men be suitable for you who are clever in all things, like that of a lion with jackals? If they have come merely by the custom of hereditary appointments, they, of little wit, are entitled only to sustenance, like women. They are not suitable from qualifications to sit in the council, like a piece of glass in a tiara made of gold and jewels. For they do not know at all the inner meaning of the śāstras’ words, but they are proud of reciting merely like a parrot always. The ones who know the inner meaning speak with contempt for the words of men with superficial knowledge and puffed-out cheeks.

A trader’s oil-bottle, fastened on a camel’s back, goes from country to country. Does it know the road, however? With gourds fastened under his arms a man who can not swim floats in a river or lake, but does he know how to swim in the water? These have studied the śāstras by repetition of their preceptor’s speech. They do not know at all the inner meaning. If my knowledge is incredible to them of little wit, is the seven-day limit to confidence in my knowledge far away? If the blessed ocean makes my speech true, making the world one ocean by its own waters diffused, will these councilors of yours, knowing the interpretation of books on astronomy, show mountains flying up like birds? Will they show flowers like trees in the sky, or fire like water, or will they obtain a son from a barren woman like a cow? Will they lead forth an ass homed like a buffalo, or will they make stones float in the ocean like a boat? These fools talking about hell-inhabitants without pain—will they make false the books spoken by the Omniscient? I will stay here for seven days, guarded by your men. Certainly liars do not show such self-confidence. If my prediction does not come true on the seventh day, O king, then I must be killed by caṇḍālas, like a robber.’

The king said to his men, ‘Even if this speech of the Brāhman is ominous and difficult to perform, and also not in agreement (with the śāstras), nevertheless for seven days and nights our mind will be in doubt, alas! At the end of that time, there will be a test of his truth and falsity.’ With this the king handed over the Brāhman, like a deposit, to his body-guard and dismissed the assembly.

‘On the seventh day a great miracle will be seen.’ ‘This crazy-talking Brāhman will be killed then, alas!’ ‘Surely the end of the world will come. Who would lie so to die?’ So there were varied rumors among the townspeople at that time.

The Brāhman, eager at the thought, ‘On the seventh day I shall show a great miracle,’ passed six days wearily. The king, eager for the destruction of his doubt, lived with difficulty through six days like six months, counting them over repeatedly. On the seventh day the king, occupying the room on the house-top, said to him: ‘The limit of your speech and life has been reached. Not even an atom of water is seen today, to say nothing of the ocean agitated for the destruction of the world which you predicted. Every one, alas! is hostile to you, because of your prediction of universal destruction; and will seek your death, your assertion being false. What advantage would it be to me to kill you, an insignificant man? Go now. You said that when crazed.’ The king instructed the guards audibly, ‘Free the miserable man. Let him go away comfortably, like a sheep.’

The Brāhman replied, his lips covered with a smile:

‘Compassion toward all living things is suitable for the noble. However, today I am not an object of compassion, O king, so long as my assertion made at that time is not false. If my assertion is false, you can kill me. If you free me then when I deserve death, O king, you would be called ‘compassionate.’ Even if released, I will not go away, but will remain here like a prisoner. Know that my assertion will be fulfilled in a very short time. Wait only a moment in this same place and see instantly high waves of the ocean raised up like the vanguard of Yama’s soldiers. Make your own astrologers and councilors eyewitnesses for a moment. After a moment we shall not exist, not I, nor you, nor they.’ After saying this, the astrologer remained silent.

An indistinct loud noise was heard like the rumbling of death. When they heard that great unexpected noise, creating fear, all stood with ears pricked up like forest-deer.

His head turned up a little, rising slightly from his seat, smiling a little, the Brāhman spoke again:

‘Hear the noise, O king, filling heaven and earth, like the sound of your drum, indicating the setting out of the ocean. See it, by taking just a little of whose water rain-clouds, Puṣkarāvarta, etc., inundate the whole earth, which has set out now, unrestrained, flooding the earth, after crossing the boundary. The ocean, hard to restrain, indeed, possesses the caves, disturbs the trees, levels the high places, and makes the mountains disappear. Going into the house, etc., is a remedy for wind, water is a remedy for fire, but there is none for the ocean when it has set out.’

To the king looking at the Brāhman saying this, water appeared at a distance on all sides, like the water of a mirage. All, miserable, looking at it, saw the universe destroyed by water, like a fearless man by a fight at night, with lamentations of ‘Oh! Oh!’ Then the Brāhman, standing before the king and pointing with his finger at the increasing flood, spoke maliciously:

‘Sir, see all these mountains on the border. They are covered by the waters of the ocean like darkness. I think, all the forests are rooted up by the waters, since these trees are seen floating, like a crowd of crocodiles. Now this ocean-water submerges completely villages, mines, cities, etc. Alas for destiny! Now the gardens in the vicinity of the city are oppressed by the ocean-waters unchecked, like the virtuous by slanderers. O king, now the ocean-water, roaring, strikes aloud against the circular wall like a basin at the foot of a tree. This wall is leaped over quickly by the water rushing on, like a horse by a horseman too swift from haste. Look! all the city with its palaces and houses is filled like a tank with the ocean’s cruel waves. That water, Your Majesty, is rushing at the door of your house now, springing up like an army of horses, roaring, violent. Now this palace of yours appears like an island, O king, surviving the submerged city. Now the water unhindered mounts the flights of stairs like a royal attendant arrogant from favor. The first story has been filled, and now the second is being filled. Having filled it, the third story also is being filled by the water. The fourth, fifth, and sixth stories, while you look on, have been filled by the ocean-waters in half a minute, indeed! The top-story of the house, like the head of the body, remains, being penetrated by the waters like the effects of poison. The end of the world which I predicted is present. Where are those councilors of yours, O king, who laughed at me before?’

Then the king, because of fear of universal destruction, rose quickly and girded himself firmly with the intention of jumping. The king jumped, leaping up like a monkey, and saw himself seated on the lion-throne and him (the Brāhman) standing as before. The ocean-water instantly disappeared somewhere, and the king stood wide-eyed from astonishment. The king saw everything, trees, mountains, walls, houses, etc., unbroken and unbent, in the same condition as before. The fictitious astrologer beat with his own hands the drum fastened to his waist^[5] and recited joyfully: ‘In the practice of sorcery, etc., I bow to the lotus-feet of Vajrin, creator of the art of sorcery, and of Saṃvara.’^[6]

Then the king, seated on his lion-throne, said to the Brāhman with amazement, ‘What is this?’ The Brāhman said: ‘Formerly I came to you, saying, “O king, I am distinguished by the qualities of all who are conversant with the arts.” Humiliated by you saying, “Sorcery destroys the mind,” I went away without taking the money offered. The fatigue arising from the acquisition of merit does not pass away at the gaining of money, even much of it, but it goes at the recognition of merit on the part of persons endowed with merit. I became an astrologer and today by that trick forced you to know the practice of the art of sorcery. Favor me. That your councilors have been humiliated and that you have been confused, O king, pardon all that. There has been no real offence.’

After saying this he paused, and the king, knowing the highest truth, said in a voice resembling a trickle of nectar:

‘Do not be afraid at the thought, “I have humiliated the king and king’s councilors.” O Brāhman, you are my greatest benefactor. By you showing this sorcery today, I have been taught the worthlessness of saṃsāra equal to that. Just as water was made to appear and disappear instantly by you, just so are all objects. What pleasure now is there in saṃsāra?’

Beginning so, the king recited the faults of saṃsāra for a long time, satisfied the Brāhman, and adopted mendicancy himself.

This birth, resembling sorcery, has been illustrated by us. You yourself, moon of the family of the All-knowing, know, O lord.”

Footnotes and references:

[1]:

Offspring of a brāhman and vaiśya-woman. MW s.v.

[2]:

Offspring of a kṣatriya-woman and vaiśya-man. MW s.v.

[3]:

Reciting hymns, performing sacrifices, and chanting. MW s.v.

[4]:

Aṣṭādhikaraṇīgrantha. I can find no other reference to adhikaraṇīgrantha. Muni Jayantavijayaji thinks this refers to the nimittaśāstra, a knowledge of which was considered sinful. (See Uttarādhyayana K. 31. 19, pp. 506-7). PH quotes adhikaraṇa (ahigaraṇa) as ‘sinful action.’

The 8 divisions of nimittaśāstra are:

1. bhauma (phenomena of the earth),
2. utpāta (unusual events),
3. svapna (dreams),
4. āntarikṣa (phenomena in the air),
5. aṅga (changes in the body),
6. svara (sounds),
7. lakṣaṇa (marks on the body, such as śrīvatsa),
8. vyañjana (warts, moles, etc., on body).

See Rājendra, aṭṭhaṅgaṇimitta; Sūtrakṛtāṅga 2.2. 25; Pravacanasāroddhāra 1405-09, p. 410.

[5]:

Muni Jayantavijayaji tells me that a juggler wears a small drum at his waist, which he beats with his hands or a small stick.

[6]:

Saṃvara must have been some pre-eminent sorcerer, but I have not been able to locate him. There is a sorcerer named Śambara in the Ratnāvali, but this can hardly refer to him.