93. 'You are my master, my teacher, yea, my deity. I honour your words, accepting them with (bowed) head. Never more will I feed on human flesh, Sutasoma. Everything you told me I will accomplish according to your words.
94. 'Well then, those princes whom I brought here to be victims at my sacrifice, and who vexed by the sufferings of imprisonment have lost their splendour and are overwhelmed by grief, let us release them together, none excepted.'
The Bodhisattva, having promised him his assistance, set out with him to the very place where those royal princes were kept in confinement. And no sooner had they seen Sutasoma, than understanding that they were set at liberty, they became filled with extreme gladness.
95. At the sight of Sutasoma the royal princes became radiant with joy, and the loveliness of laughter burst out on their faces, in the same way as in the beginning of autumn the groups of waterlilies burst open, invigorated by the moonbeams.
And the Bodhisattva, having come to them, spoke to them comforting and kind words, and after making them take an oath not to do harm to the son of Sudâsa, released them. Then together with the son of Sudâsa and followed by those royal princes, he set out for his kingdom, and having there made to the princes and the son of Sudâsa an honourable reception according to their rank, he re-established them each on his royal throne.
In this manner meeting with a virtuous person, in whatever way it may have been occasioned, promotes salvation. Thus considering he who longs for salvation must strive after intercourse with virtuous persons. [This story may also be told when praising the Tathâgata: 'So Buddha the Lord always intent on doing good was a friend even to strangers still in his previous existences.' Likewise it is to be told, when discoursing on listening with attention to the preaching of the excellent Law: 'In this manner hearing the excellent Law tends to diminish wickedness and to acquire virtues.' Also it is to be told when extolling sacred learning: 'In this manner sacred learning has many advantages.' Likewise when discoursing on veracity: 'In this manner speaking the truth is approved by the virtuous and procures a large extent of merit.' And also when glorifying veracity, this may be propounded: 'In this manner the virtuous keep their faith without regard for their life, pleasures, or domination.' Likewise, when praising commiseration.]
Dr. S. d'Oldenburg has pointed out in his paper, quoted in my Introduction, p. xxii, another redaction of the story of Sutasoma in chap. 34 of the Bhadrakalpâvadâna, the contents of which are given in the translation of that paper, Journ. Roy. As. Soc, pp. 331-334. In some parts the account in that text is fuller, but for the most part, according to Dr. S. d'Oldenburg, it closely follows our Gâtakamâlâ, the verses of which it 'mostly copies word for word[231].' Nevertheless the extract shows one difference, I think, in a capital point. In the tale, as it is told by Sûra, Kalmâshapâda has already got his hundred princes, when he comes to carry away Sutasoma, but in the said extract of the Bhadrakalpâvadâna Sutasoma is the very hundredth one.