Jataka 495
Dasa Brāhmaṇa Jātaka
The Good Brahmin
as told by Eric Van Horn
originally translated by H.T. Francis and R.A. Neil, Cambridge University
originally edited by Professor Edward Byles Cowell, Cambridge University
The Buddha was a master craftsman when it came to language. As you read and re-read his discourses, you see how he plays with words. He uses, for example, the word “brahmin” in its literal sense as a member of the brahmin class. But “brahmin” also means noble. In this story he uses brahmin in both ways, as a title for a person, but also as someone who deserves respect and is truly noble.
“The righteous king.” The Master told this story while he was living at Jetavana. It is about an incomparable gift. This has been explained in the Sucira Birth. (Sucira Jātaka is another name for Āditta Jātaka, which is number 424.) We learn that the King, while making this distribution of gifts, examined 500 monastics with the Master their chief. The King gave to the most holy arahants among them. Then they sat talking in the Dharma Hall speaking of his goodness: “Brother, the King, in giving an incomparable gift, gave it in a case of much merit.” The Master entered wanting to know what they were discussing. They told him. He said, “It is no wonder, brothers, that the King of Kosala (Pasenadi), being the follower of mine, gives with discernment. Wise men of old, before the Buddha had arisen, even they gave with discernment.” With these words, he told them this story from the past.
Explaining this, the Master recited half the first stanza. All the rest are questions and answer of the King and Vidhūra (King of the Kurus).
The righteous King Yudhiṭṭhila once asked Vidhūra wise,
“Vidhūra, seek me brahmins good, in whom much wisdom lies.
“Men free from deeds of evil lust, that they may eat my food,
So I would give, my friend, that I may reap a crop of good.”
“’Tis hard to find such holy men, such brahmins, wise and good,
Who keep them spotless from all lust, that they may eat your food.
“Of brahmins, O most mighty King, ten several kinds are there,
Listen, while I distinguish them, and all these kinds declare.
“Some carry sacks upon their backs, root-filled and fastened tight,
They gather healing herbs, they bathe, and magic spells recite.
"These are like physicians, O King, and brahmins, too, by name,
Such brahmins we shall seek for, now you know them and their shame?”
Figure: “’Tis hard to find such holy men…”
King Koravya replied:
“These have no right to such a name, lost is their brahminhood,
Vidhūra, find me other men who shall be wise and good,
“Men free from deeds of evil lust, that they may eat my food,
So would I give, that I myself may reap a crop of good.”
“Some carry bells and go before, and as they go they ring,
A chariot they can drive with skill, and messages can bring.
"These are like physicians, O King, and brahmins, too, by name,
Such brahmins we shall seek for, now you know them and their shame?”
King Koravya said:
“These have no right to such a name, lost is their brahminhood,
Vidhūra, find me other men who shall be wise and good.
“Men free from deeds of evil lust, that they may eat my food,
So would I give, that I myself may reap a crop of good.”
“With waterpot and crooked staff some run to meet the king,
Through all the towns and villages, and as they follow, sing—
‘In wood or town we never budge, until a gift you bring!’
"These are like tax collectors, King, and brahmins, too, by name,
Such brahmins we shall seek for, now you know them and their shame?”
King Koravya said:
“These have no right to such a name, lost is their brahminhood,
Vidhūra, find me other men who shall be wise and good,
“Men free from deeds of evil lust, that they may eat my food,
So would I give, that I myself may reap a crop of good.”
“Some with long nails and hairy limbs, foul teeth, and matted hair,
Covered with dust and dirt-begrimed as beggar-men they fare.
“Hewers of wood, O mighty King! and brahmins, too, by name,
Such brahmins we shall seek for, now you know them and their shame?”
King Koravya said:
“These have no right to such a name, lost is their brahminhood,
Vidhūra, find me other men who shall be wise and good.
“Men free from deeds of evil lust, that they may eat my food,
So would I give, that I myself may reap a crop of good.”
“Myrobolan and vilva fruit, rose-apple, mangoes ripe,
The labuj-fruit and planks of wood, toothbrush and smoking-pipe,
“Sugar-cane baskets, honey sweet, and ointment too, O King,
All these they make their traffic in, and many another thing.
“These are like merchants, O great King, and brahmins, too, by name,
Such brahmins we shall seek for, now you know them and their shame?”
(The fruits and trees named are: myrobolan [terminalia chebula/plum], emblic myrobolan [emblica officinalis], mango, rose apple [Eugenia jambu], beleric myrobolan, Artocarpus lacucha, vilva [aegle marmelos], and rājāyatana wood [Buchanania latifolia]. Brahmins were forbidden to sell fruits or healing herbs, honey, and ointment, among other things.)
King Koravya said:
“These have no right to such a name, lost is their brahminhood:
Vidhūra, find me other men who shall be wise and good.
“Men free from deeds of evil lust, that they may eat my food,
So would I give, that I myself may reap a crop of good.”
“Some follow trade and husbandry, keep flocks of goats in fold,
They give and take in marriage, and their daughters sell for gold.
“Like Vessa and Ambaṭṭha these, and brahmins, too, by name,
Such brahmins we shall seek for, now you know them and their shame?”
(The reference to gold is about men who can pay an endowment for marriage. Vessa and Ambattha refers to someone who is mixed caste.)
King Koravya said:
“These have no right to such a name, lost is their brahminhood,
Vidhūra, find me other men who shall be wise and good,
“Men free from deeds of evil lust, that they may eat my food,
So would I give, that I myself may reap a crop of good.”
“Some chaplains fortunes tell, or geld and mark a beast for pay,
With offered food the village folk invite them oft to stay.
There cows and bullocks, swine, and goats are slaughtered many a day.
“Like butchers base are these, O King, and brahmins, too, by name,
Such brahmins we shall seek for, now you know them and their shame?”
King Koravya said:
“These have no right to such a name, lost is their brahminhood,
Vidhūra, find me other men who shall be wise and good,
“Men free from deeds of evil lust, that they may eat my food,
So would I give, that I myself may reap a crop of good.”
“Some brahmins, armed with sword and shield, with battle-axe in hand,
Ready to guide a caravan before the merchants stand.
“Like herdsmen these, or bandits bold, yet brahmins, too, by name,
Such brahmins we shall seek for, now you know them and their shame?”
King Koravya said:
“These have no right to such a name, lost is their brahminhood,
Vidhūra, find me other men who shall be wise and good,
“Men free from deeds of evil lust, that they may eat my food,
So would I give, that I myself may reap a crop of good.”
“Some build them huts and lay them traps in any woodland place,
Catch fish and tortoises, the hare, wildcat and lizard chase.
“Hunters are these, O mighty King, and brahmins, too, by name,
Such brahmins we shall seek for, now you know them and their shame?”
King Koravya said:
“These have no right to such a name, lost is their brahminhood,
Vidhūra, find me other men who shall be wise and good,
“Men free from deeds of evil lust, that they may eat my food,
So would I give, that I myself may reap a crop of good.”
“Others for love of gold lie down beneath the royal bed,
At soma sacrifice, the kings bathing above their head.
“These are like barbers, O great King, but brahmins, too, by name,
Such brahmins we shall seek for, now you know them and their shame?”
(Soma sacrifice is a Hindu ritual. After a soma offering, the custom was for a king to bathe on a beautiful couch. A brahmin lay beneath and used the holy water to wash off the king’s sins. He washed them on to the brahmin, who received the bed and all its ornaments as compensation for playing scapegoat.)
King Koravya said:
“These have no right to such a name, lost is their brahminhood,
Vidhūra, find me other men who shall be wise and good,
“Men free from deeds of evil lust, that they may eat my food,
So would I give, that I myself may reap a crop of good.”
Having described those who are brahmins in name only, he went on to describe the brahmins in the highest sense in the following two stanzas:
“But there are brahmins, too, my lord, men very wise and good,
Free from the deeds of evil lust, to eat your offered food.
“Only one meal of rice they eat, strong drink they never touch,
And now you know this kind rightly, say shall we look for such?”
When the King heard his words, he asked “Where, friend Vidhūra, where do these brahmins—worthy of the best things—live?” “In the distant Himalaya, O King, in a cave of Mount Nanda.”
(Mount Nanda is where the Pacceka Buddhas live.)
“Then, wise sir, bring those brahmins here, by your power.” Then in great joy the King recited this stanza:
“Vidhūra, bring those brahmins here, so holy and so wise,
Invite them, O Vidhūra, here, let no delay arise!”
The Great Being agreed to do as he was requested, adding this: “Now, O King! Send the drum beating about the city to proclaim that the city must be beautifully decorated. All the people must give alms and undertake the holy day (Uposatha) vows and pledge themselves to virtue. And you—with all your court—must take the holy day vows.”
At early dawn, having taken his meal and taken the holy day vows, and in the evening as well, he sent for a basket the color of jasmine. Together with the monarch, he made a salutation with the full prostration (a prostration of “the five rests” to touch the ground with forehead, both elbows, waist, knees, and feet). He called to memory the virtues of the Pacceka Buddhas, uttering these words, “Let the 500 Pacceka Buddhas who live in the Northern Himalaya, in the cave of Mount Nanda, eat our food tomorrow!” He cast eight handfuls of flowers into the air. At once these flowers fell upon the 500 Pacceka Buddhas in the place where they lived. They pondered and understood the situation. They accepted the invitation, saying, “Reverend Sirs, we are invited by the wise Vidhūra, and a noble creature is he. He has the seed of a Buddha within him, and in this very cycle, he will be a Buddha. Let us show him favor.”
The Great Being understood that they would comply because the flowers did not return. Then he said, “O great King! Tomorrow the Pacceka Buddhas will come. Give them honor and respect.”
On the next day the King did them great honor. He prepared precious seats for them upon a great dais. The Pacceka Buddhas, in Lake Anotatta, waited for the time when their bodily needs were seen to. They travelled through the air and descended in the royal courtyard. The King and the Bodhisatta, with faith in their hearts, received the bowls from their hands. They requested them to come up on the terrace where they seated them, gave them the gift water (water poured into the right-hand in ratifying some promise made or gift bestowed). into their hands, and served them with food both hard and soft, most delightful.
After the meal, he invited them for the next day, and so on for seven days following. He presented them with many gifts. And on the seventh day he gave them all the requisites. Then they gave him thanks, and passing through the air, they returned to the same place, and the requisites also went with them.
When the Master had ended this discourse, he said, “Such is the power of the holy-day vows which it is our duty to keep.” He then taught the Four Noble Truths. At the conclusion of the teaching, some of the lay people entered on the fruition of the First Path (stream-entry) and some of the Second (once-returner). Then he identified the birth: “At that time Ānanda was King Nārada, Anuruddha was Sakka, and I was the King Sādhīna.”
