A History of Sanskrit Literature c10.s1.9

c10.s1.9

The *Sūtrālaṃkāra* mentions a *Buddhacarita*, perhaps Açvaghoṣa's work, and there is reason to suppose that that epic was later than the *Saundarananda*.⁴ At the close of that work Açvaghoṣa frankly declares the purpose which led to his adopting the Kāvya form; he recognizes that men rejoice in the delight of the world and seek not salvation, and therefore he sets out the truth which leads to enlightenment in attractive garb, in the hope that men attracted by it may realize the aim and extract from his work the gold alone. As he makes no allusion to an earlier poem, we may conclude that the *Saundarananda* was his first attempt. The topic of the poem is the legend of the conversion of the reluctant Nanda, his half-brother, by the Buddha, a story recounted in the *Mahāvagga* and the *Nidānakathā*, but Açvaghoṣa deals with it in the approved manner of the later Kāvya. He begins with an account of the foundation of Kapilavāstu, which gives him occasion to display his knowledge of heroic tales and mythology (Canto i). There follows the description of the king, Çuddhodana, and briefly an account of the birth of Sarvārthasiddha and his half-brother Nanda. The Buddha is described in full in the next Canto (iii); then we hear of Sundarī's beauty and the perfection of her union with Nanda as of the night with the moon. Reluctantly Nanda leaves her (iv), and the Buddha hastens to secure his ordination as a monk, much against his inclination (v). Bitter is Sundarī's grief (vi), and Nanda himself seeks by a long list of legendary parallels to defend his desire to cling to his beloved; kings of yore have laid aside the hermit's garb and returned to the world of joy and life (vii). In vain are the demerits of women, the flattery on their lips, the treachery in their hearts, pointed out (viii); in vain is he warned of the evils of pride illustrated by the fate of heroes of the past (ix). The Buddha determines on a bolder plan; he carries him to heaven and shows him on the way in the Himālaya a one-eyed ape of hideous form, asking him if Sundarī is fairer than it. Nanda energetically asserts his wife's loveliness, but on the sight of the heavenly Apsarases must admit that their beauty raises them as far above Sundarī as she is above the ape; with fickle faith he resolves to win an Apsaras as bride, but is warned that he must win heaven by good works, if he is to obtain this end (x). Returned to earth he strives for this end, but Ānanda warns him, adducing a wealth of examples, that the joys of heaven are fleeting and that, when man's merit is exhausted, he must return to earth again (xi). Nanda is thus induced to lay aside all thought of heavenly joys and to seek and obtain instruction from the Buddha; he becomes not merely a saint, but on the Buddha's bidding determines on the nobler course of seeking salvation not for himself alone, but of preaching it to others (xii–xviii).