Part 21

At that time there lived in Rāajagṛiha the Nirgrantha Pūraṇa, who asserted that he knew all that is unknown, and who was surrounded by many Nirgranthas [123] and Nirgrantha students. To him Bhadrā betook herself and said, “Reverend sir, I wish to be received by you into the clerical order.” He received her, and she entered among the Nirgranthas. When the Nirgranthas saw Bhadrā’s exquisite beauty, they said to each other, “All we who have entered the clerical order have done so by reason of the five powers of divine love. Now Kapila’s daughter Bhadrā looks like unto a divine being, but we know not whether she has acquired the powers of divine love or not. So we desire to enjoy the company of Kapila’s daughter Bhadrā.” Betaking themselves to the Nirgrantha Pūraṇa, they explained the whole matter to him, and asked for Kapila’s daughter Bhadrā. As a favour to his pupils he granted her to them. Thereupon the five hundred Nirgranthas, in consequence of former actions, enjoyed her company every day. Disquieted, she consulted Pūraṇa. He said, “Whom the lot betokens, with him have to do.”

At that time Bhagavant, after enjoying himself in love as the Bodisat for twenty-nine years, and then gazing upon age, disease, and death, had risen up at the midnight hour, and betaken himself on the good steed Kaṇthaka to the forest, and, after enduring for six years a penance of no avail, bathing in the river Nairaṅjanā, partaking of the milk-food sixteen times purified by Nandā and Nandabalā, had been praised in verse by the Nāgarāja Kāla, had received the Svastika grass from the grass-seller, had betaken himself to the Bodhi tree without allowing himself to be disturbed, and had without fear strewed the litter, taking his seat with crossed legs as the sleeping Nāgarāja coils himself together, and there had remained in this position till purification was attained, and had uttered words stirring his soul. After he had there overcome Māra and a host of thirty-six tens of millions of demons, he attained to the most complete insight, and became the perfect Buddha. Admonished by Brahma, he betook himself to Vārāṇasī, and after he had set in movement the wheel of faith, he confirmed Ājnāna Kauṇḍinya and eighty thousand gods in the truth, also he converted the troop of the Five, and the followers of the Five, and fifty village youths. Having reached the cotton-tree forest, he converted the sixty Bhadravargiyas; having reached Senānī, he confirmed in the truth the two maidens Nandā and Nandabalā; having reached Uruvilvā, he converted Uruvilvā-Kāśyapa and five hundred others by means of the eighteen magic transfigurations; having reached Gāyā, he converted Nadīkāśyapa and a thousand wearers of matted hair by means of three metamorphoses; having reached the Yashṭi forest, he converted King Bimbisāra with his son and his court, eighty thousand gods, and many hundreds of thousands of Brahmans and householders of Magadha. From Veṇuvana Bhagavant betook himself at that time to Bahuputrachaitya. There Kāśyapa saw Bhagavant under a tree, and was received by him. Kāśyapa gave him the costly cotton robe, and received the Buddha’s robe in return.

At the time of the festival of the meeting of the Nāgarājas Girika and Sundara, many Nirgranthas came to Rājagṛiha. When Kāśyapa perceived Kapila’s daughter Bhadrā, as he remarked that her appearance was altered, he asked her whether she had preserved her chastity. After she had informed him of what had taken place, he invited her to turn her mind towards the teaching of Bhagavant. As she hesitated, he assured her that this teaching contained in it nothing sinful, for its followers experience no desire for the love of gods, not to speak of that of men. He sent her to Mahāprajāpatī, who received her.

When she next met him as she was collecting alms, she complained that, like a fat sheep, she attracted universal attention on account of her beauty. Thereupon he told her that she need not go out collecting alms in future; he would give her every day half of what he himself collected. Thereat the Six scoffed. At length Bhadrā became an Arhantin, and Mahākāśyapa gave her back her liberty to collect alms for herself.

Now, when Ajātaśatru had killed his father, and nothing sufficed to rouse him from his sorrow, an evil minister, who remarked the beauty of Bhadrā, conceived the idea that she might be able to gladden his heart. So he caused her to be seized while she was out in quest of alms, and had her washed in one of the royal bath-houses, and provided with royal perfumes, flower chaplets, raiment, and brilliant ornaments. Then he conducted her to the king, who fell passionately in love with her as soon as he saw her, and enjoyed himself with her.

As Bhadrā was not present at the fifteenth Upavasatha, [124] Mahāprajāpatī ordered Utpalavarṇā to see after her. Utpalavarṇā introduced herself into the palace through a window by means of magic, and instructed Bhadrā in magic. Then Bhadrā betook herself, adorned with all her ornaments, to the summer residence of the Bhikshuṇīs, where the Twelve mocked at this magnificent array. Mahāprajāpatī ordered her to give the ornaments back to the king and to put on again the brown clerical robe. When she reappeared at the palace, and the king, aroused from sleep, wished to embrace her, she raised herself heavenward by magic means. When he saw her thus soaring, fear came upon him. He uttered cries of anguish, and asked her whether she was a goddess, a Nāgī, a Yakshiṇī, or a Rākshasī. At his request she swept down again. He fell at her feet, and she granted him the forgiveness for which he prayed.

X.

UTPALAVARṆĀ. [125]

There lived in Takshaśilā a very rich householder, to whom his wife bore a daughter of great beauty. As the child’s eyes were like blue lotus blossoms, and as she exhaled a lotus-like fragrance, while the colour of her body resembled that of the lotus stamen, her relations gave her the name of Utpalavarṇā. [126] As her father had no son, he determined that, when his daughter was grown up, he would give her in marriage only to one who, on becoming his son-in-law, would take up his abode with him.

There was also in Takshaśilā another householder, who died leaving a son behind him. This son, while wandering about after the death of his parents, entered the house of Utpalavarṇā’s father, who proposed to him that he should take up his residence with him as his son-in-law, whereto he consented.

After the death of Utpalavarṇā’s father, her mother, who had food and clothing in plenty, experienced amorous desires. But she had scruples about inviting a stranger into the house, so she determined to allure her own son-in-law. Understanding the hints she gave him, he complied with her desires.

Being just on the point of being confined, Utpalavarṇā told her maid to call her mother. But when the maid came to the mother’s chamber, she found her and her son-in-law alone together, so she determined to wait awhile. When the mother came forth from the chamber, the maid told her that Utpalavarṇā had ordered her to be called. When the maid got back, she found that her mistress had given birth to a daughter, and she was asked what had detained her. The maid replied, “May your mother and your husband remain well!” Being asked what she meant by that, the maid related what had taken place. Utpalavarṇā imagined that the maid calumniated her husband and her mother; but the maid said that, as she was not believed, she would make the matter manifest to her; so when the mother and her son-in-law were alone together, the maid called in Utpalavarṇā. When Utpalavarṇā saw those two together she thought, “Has this wretched woman seen no other man in Takshaśilā, that she keeps company with her son-in-law? And has this wretched man seen no other woman in Takshaśilā, that he keeps company with his mother-in-law?” Full of wrath, she cried aloud to her husband, “Wretched man, henceforth do what you please with her!” With these words she flung her new-born daughter to her husband. The babe glanced off from the father’s body and fell on the threshold, whereby its head was wounded. But Utpalavarṇā veiled herself and left the house.

Seeing a caravan starting for Mathurā, she joined it. The caravan-leader, becoming ardently enamoured of her on account of her beauty, asked her to whom she belonged. She replied that she belonged to him who gave her food and clothing. So he took her to wife, and when they at length came to Mathurā, he left her there.

When he had sold his goods, and had returned to Takshaśilā with the money, the other merchants exchanged hospitable invitations and entertained one another. As the caravan-leader offered no such entertainment, the merchants asked him why he did not do so. He replied, “Ye who have your housewives with you are indeed able to entertain, but as I have no one who could undertake the trouble for me, I do not know how I can entertain.” The merchants were of opinion that, under these circumstances, he ought to look out for a damsel. He replied, “If I can find a damsel like my wife, I will marry her.” They begged him to describe his wife’s appearance. He did so, and they perceived that he had a jewel of a wife, but they said that they would bestir themselves to discover one like her. Perceiving that Utpalavarṇā’s own daughter answered to that description, they asked for the maiden’s hand on behalf of the caravan-leader. Her relatives said, “Honoured sirs, we are ready to give her; but in case he discovered anything to find fault with in her after you have received her from us, he might send her back and go away.” The merchants gave an assurance that this would not be the case, and then the girl was made over to them, and the caravan-leader married her.

Having disposed of his goods, he set off with the proceeds for Mathurā. Coming to a certain rock not far from the city, he left his goods there, together with the girl, saying that he was obliged to go for a short time to Mathurā.

There Utpalavarṇā greeted him and asked after his welfare. He began to complain that he had been robbed. She was delighted that he himself had arrived in safety, and said that the god of wealth would assist him later on. After some time he said, “O fair one, I must go to look for the goods of which I have been robbed.” She gave her consent. Scarcely had he gone when one of the friends of his youth arrived and asked Utpalavarṇā where he had gone. She told him that he had gone to look for the goods which had been stolen from him. Thereupon he informed her that her husband had never completed a journey with such freedom from loss as on this occasion, and that he had deceived her. Moreover, he related to her how her husband had brought with him from Takshaśilā a Gandhāra [127] woman whose feet she was not worthy to wash. When the friend had affirmed the truth of his assertions she remained sitting in silence.

When the caravan-leader came back she passed over the slight and asked him if he had recovered his goods. He replied that he had. Then she said, “O master, you have deceived me. Your goods have not been stolen. I have heard that you have brought with you a Gandhāra woman from Takshaśilā. Bring her here. For soon come to an end the means of him who resides in two places.”

“O fair one,” he replied, “that is true, indeed; but have not you heard that in the house of a man who has two wives the soup is often cold, and therefore cannot be relished, and that in that house are found strife, discord, and bickering?”

“O master,” she said, “pay no heed to that. It shall not be so. Only bring her here. If she is like a younger sister, I will look on her as a sister. If she is like a daughter, as a daughter will I regard her.”

The caravan-leader complied with her request and fetched the girl, and on her appearance Utpalavarṇā conceived affection for her. One day, when she was dressing the girl’s hair, she perceived a scar on her head, and asked her what had caused it.

“I know nothing about it,” replied the girl, “except that my grandmother has told me that my mother once tossed me to my father in a fit of passion, and I fell upon the threshold, and that was how the scar was produced.”

“What is your grandmother’s name?”

“So and so.”

“And your mother’s?”

“Utpalavarṇā.”

Then Utpalavarṇā thought, “As there I was mother and joint-wife, and here my daughter is joint-wife, I must anyhow depart.” So she veiled her head and went away from the house.

Seeing that a caravan was starting for Vaiśālī she attached herself to it, entered into intimate relations with the merchants, and arrived at Vaiśālī together with them. When the courtesans residing in Vaiśālī asked why the merchants from Mathurā had nothing to do with them, one of their number said, “Is it not because they have brought with them a Gandhāra woman of such beauty that we are not worthy to wash her feet?” Then they all assembled and betook themselves to Utpalavarṇā and invited her, as her vocation was the same as theirs, to enter among them. Utpalavarṇā laid aside her head-dress and straightway went unto them.

As they sat one day at the drinking-board they discoursed about the various merchants whom they had relieved of divers sums. Now there lived in Vaiśālī a young grocer named Anishtaprāpta, whom none of them had as yet been able to allure. They said, “Whoever amongst us succeeds in alluring the young grocer, her will we style a capable woman.” Utpalavarṇā asked whether in case she succeeded in alluring him, they would recognise her as their mistress. They replied that they would; in return for which she promised that if she failed she would pay sixty Kārshāpaṇas.

Having hired an apartment near the grocer’s dwelling, she gave her maid instructions to buy perfumes from him every day. In case he asked her for whom she bought them, she was to reply that a young man of good family had come to Utpalavarṇā’s house, and that it was for him that they were intended. The maid acted in accordance with these instructions. After a time, Utpalavarṇā told her maid to procure from the same young man, bitter, acid, and tart drugs. If he asked for whom they were intended, she was to say that the young man of good family was ill, and that she had bought the drugs for him. If he asked whose money it was that was paid, she was to say that Utpalavarṇā paid it. The maid did as she ordered. When the grocer saw that Utpalavarṇā was providing for the invalid out of her own means, he conceived a liking for her, and told her maid to let her know that he wished to pay her a visit. She executed the commission, but Utpalavarṇā told her to say to him that the young man of good family was not yet cured.

As the grocer repeatedly inquired on what day he might come, Utpalavarṇā perceived that he had conceived a strong passion for her, and she resolved to carry out an elaborate piece of deceit. She made a man’s figure of grass, and had it taken to the cemetery and there burnt. Then she went, wailing and with dishevelled locks, close by the shop of that grocer, where he was able to see her. According to the words of Bhagavant, women enchain men in eight ways; by dancing, singing, playing, laughing, weeping, and by their appearance, their touch, and their questions. Excited by strong passion, the grocer said to the maid, “O maiden, now will I go.” The maid asked her mistress, who replied, “Go, maiden, and say to him, ‘The young man of good family died to-day, and the mourning is not yet over. How then can you pay me a visit?’”

When the maid had executed her commission, the young man’s longing to see Utpalavarṇā increased. Then she sent to tell him he was not to visit her in her house. But she made an appointment with him at a spot in the park. The grocer went to the park, taking with him quantities of food, drink, raiment, and garlands. After he had eaten and drunk for a while with Utpalavarṇā, and was no longer master of his senses, being overcome by the power of wine, she determined that she would let him be seen by the public. So she set a wreath on his head, threw her arms round his neck, and convoyed him home. When the courtesans saw this, they were astonished and said, “This Gandhāra woman has splendidly beguiled the young grocer,” and they named her their mistress.

After having for some time led a life of pleasure in the company of the other courtesans, she became in the family way. Now there were two gate-keepers at Vaiśālī, one for the east gate, the other for the west gate. As they were on very friendly terms with each other, and they wished this state of things to be continued as much as possible, even after their death, they agreed that their children should be united in marriage. When at the end of nine months Utpalavarṇā had given birth to a son, she reflected that women who had young children were avoided by men. So she said to her maid, “Go, maiden, take this child and a lamp, and deposit them both at a certain spot by the roadside, and then wait till some one takes up the child.” The maid took the child, and laid it down at a spot near the abode of the eastern warder. Then she placed the lamp beside the child, and remained on the watch. When the eastern warder saw the lamp, he suspected what had taken place, and betook himself to the spot. Seeing the child, he took it up in his arms, and carried it to his wife, saying, “Good wife, there is a son for you.” Thereat she was greatly pleased. When the morning came, and found sounds of rejoicing still continuing, the neighbours asked one another why there was such rejoicing in the eastern warder’s house. Some said that a child had been born therein, others asked where the child could have come from, seeing that his wife had certainly not been in the family way. When the western warder heard of it, he reflected that, if a daughter should be born to him, the eastern warder’s son would become his daughter’s husband; so he sent a present of raiment and ornaments. As for the boy, he throve apace, and when he was grown up he entered an association.

Some time after the birth of her son, Utpalavarṇā again became in the family way, and at the end of nine months bore a daughter, with whom she dealt just as she had done with the boy. Her maid abandoned the child by the roadside near the western warder’s house, and he took it to his wife, who received it joyfully. And the eastern warder, seeing in the girl the future wife of his son, sent her raiment and ornaments. The girl throve apace, and when she grew up also entered an association.

It happened one day that five hundred associates were going to visit a park, and as they took counsel together the idea occurred to them of taking a courtesan along with them, and they resolved to invite the Gandhāra woman, stipulating that if any of their number would have nothing to do with her, he should pay the associates sixty kārshāpaṇas. When they had agreed with Utpalavarṇā for five hundred kārshāpaṇas, and had taken her to the park, only the eastern warder’s son had no inclination towards her. Then Utpalavarṇā said to him, “Sir, take your pleasure, else must you pay the sixty kārshāpaṇas.” The fear of this penalty induced him to surrender himself to enjoyment. Afterwards an affection for Utpalavarṇā arose within him, and he made her his concubine. Thereat the Liććhavis were greatly angered, and they wanted to put him to death for having made a courtesan his concubine. Every one possesses in the world friends, foes, and persons indifferent to him. He betook himself to the eastern warder, and told him what had occurred. The eastern warder was terrified. He went to the Liććhavis, fell at their feet, and implored their favour for his son. As the eastern warder had for a long time been of service to them, they consented to give the courtesan to his son, in case he loved her. Thereupon the eastern warder’s son, their permission being assured to him, was no longer alarmed, and made Utpalavarṇā his wife.

His father afterwards said to the western warder, “O friend, give your daughter to my son as his wife.” The other replied, “What does your son want with another wife, seeing that he is already married.” The eastern warder answered, “Inasmuch as we have already agreed thereto, give your daughter to him. As I have sufficient means, I will set the house of my son’s wife on an excellent footing.” So the western warder, in accordance with the agreement, gave his daughter to the eastern warder’s son as his wife. About that time Āyushmant Maudgalyāyana [128] came to the eastern warder’s house. And when he saw the warder’s daughter-in-law, he cried, “O daughter, your fellow-wife is your mother. Your husband is your brother. But be not over troubled, and entertain no thoughts about hell.”

When Utpalavarṇā had lived some time with her husband, there was born unto her a son. The daughter [of the western warder] used to set the babe in sport, before the door of the house. There came along the road a Brahman who, after looking at her, asked her in verse, how the boy was related to her. She answered him, also in verse—

“O Brahman, he is my brother, the son of my brother, my son [i.e., step-son], and my brother-in-law. His father is my father [i.e., step-father], my brother, and now my husband.”

Overhearing this, Utpalavarṇā asked the maidservant what those two were saying. The maid replied, “What those two are saying is the truth and no lie.”

“What then, is the truth?” asked Utpalavarṇā.

“Your son,” replied the maid, “whom I exposed at the east gate is now your husband. Your daughter, whom I exposed at the west gate, is now your fellow-wife.”

Thereupon Utpalavarṇā reflected that formerly she had been mother and fellow-wife, and her daughter had been her fellow-wife, and that her son was now her husband, wherefore, she must at any rate depart. So she veiled her head, and left the house.

As a caravan was just setting out for Rājagṛiha, she attached herself to it, and travelled along with it to Rājagṛiha, where she lived as before as a courtesan. An association of five hundred youths, who were going to a park one day, invited the Gandhāra woman to go there with them, on the payment of five hundred kārshāpaṇas. There they ate and drank and enjoyed themselves with her.

Now Āyushmant Maudgalyāyana knew that the time for Utpalavarṇā to be converted was at hand, and he wandered up and down at a little distance from those young men. Then said the young men, “This worthy Maudgalyāyana is freed from the bonds of sin, but we are sunk in the slough of passion.”

“In Vaiśālī,” said Utpalavarṇā, “I beguiled the young grocer Anishṭaprāpta.”

“Will you beguile this man also?” asked the youths.

She asked how much they would pay her in case she beguiled him. They promised her five hundred kārshāpaṇas. And in return she bound herself to become the concubine of one of the members of the association if she failed. All this was agreed to. Then Utpalavarṇā betook herself to the spot where Mahāmaudgalyāyana was, and employed all kinds of feminine tricks and artifices. But Mahāmaudgalyāyana’s senses remained unbeguiled. Then she reflected that a woman’s touch is of the nature of poison, so she determined to embrace him, and thereby to bring him into her power. But when she tried to do so, Mahāmaudgalyāyana soared aloft with outstretched wings like a flamingo-king. And by the words which he spoke was Utpalavarṇā so affected that she besought him to instruct her in the doctrine. He did so, and she recognised the four truths.

XI.

KṚIŚĀ GAUTAMĪ. [129]