In the Mahâbhârata the legend of Kalmâshapâda Saudâsa, the man-eater, is told, I, adhy. 176 and 177. It is very different from the Buddhistic fashion, yet both versions must be derived from one source.
XXXII. The Story of Ayogriha.[232]
(Cp. the Pâli Gâtaka, No. 510, Fausb. IV, 491-499; Kariyâpitaka III, 3.)
To those, whose mind has been seized by emotion[233], even the brilliancy of royalty does not obstruct the way to salvation. Thus considering, one must make one's self familiar with the emotional state (samvega), as will be taught in the following.
At that time, when our Lord was still a Bodhisattva, seeing the world exposed to the assaults of hundreds of calamities: diseases, old age, death, separation from beloved persons, and so on, and understanding that it was woe-begone, without protector, without help, without guidance, He was impelled by His compassion to take the determination of saving the creatures according to His exceedingly good nature, bringing about again and again the good and the highest happiness even to people averse to him and unknown to him. At that time, then, he once took his birth, it is said, in a certain royal family distinguished for their modest behaviour and their surpassing lustre, which, in consequence of their intentness on possessing the affection of their subjects, was manifested by their increasing prosperity and riches without hindrance, as well as by the submissiveness of their proud vassals. His very birth adorned both that court and that capital, always sympathising with their princes in weal and woe, with the brilliant show of a festival day.
1, 2. (At the court) a large distribution of gifts filled the hands and satisfied the minds of Brâhmans, and the attendants were proud of their very brilliant festival garments[234]. (Outside the palace) the streets resounded with the tones of many instruments and with the blending noise of singing, jesting, laughing, as the gladness of the hearts manifested itself by various merriment, dancing, and wantonness. Everywhere people meeting told each other with exultation and embraces the happy news, which gave them the same contentment as a present, and they magnified the felicity of their king.
3. The doors of the prisons were opened, and the prisoners set at liberty. Flags floating at the tops of the houses decorated the places, and the ground was covered with fragrant powders and flowers, and moistened with spirituous liquors. So adorned, the town bore the lovely and bright appearance of a festival.
4. From the splendid dwellings of the wealthy abundant showers of different goods: clothes, gold, jewels &c. poured down, so that it seemed as if Felicity, doing her best to pervade the world, with lovely sport imitated Gaṅgâ in madness[235].
Now at that time it happened as a rule that every prince born to the king soon died. Supposing that rule to be the effect of goblin-power[236], he ordered, with the object of saving the life of that son, the building which was to serve for lying-in chamber to be wholly constructed of iron, (though) ornamented with magnificent figures wrought of jewels, gold, and silver. The preservative rites destructive of goblins were performed there according to the precepts expounded in the Science of Spirits and ordained by the Veda; and likewise the different customary auspicious ceremonies which have the effect of securing prosperity. As to his son, he had the gâtakarma[237] and the other sacraments performed to him in that iron-house, and let him grow up there. Owing to that most careful guard, but no less to the excellent goodness of his nature and to the power of his store of merit, no goblins overpowered the Great Being. In course of time, after the sacraments and initiatory rites had been performed, he was instructed by teachers illustrious for their knowledge of the sacred texts, their extraction, and behaviour, who were renowned and honoured as scholars, and attached to the virtues of tranquillity, modesty, and discretion. Having learnt from them many branches of science, and being favoured by the loveliness of youth, which made his figure grow fuller day by day[238], further displaying that attachment to modesty which was innate in him, he became an object of the greatest love both to his relations and the people at large.
5. People go after a virtuous person, though no relation nor acquaintance of theirs, with the like joy as if they honoured a friend. It is the brilliancy of his virtues which is the cause thereof.