A History of Indian Literature v2.c19.s3.t2.287

v2.c19.s3.t2.287

King Aṅgati of Videha summons his three ministers and asks their advice as to what he should do. Alāta, the commander-in-chief, advises a gay and gallant war. Sunāma declares that a war is not necessary, it is better to enjoy music, dancing and pleasures. Vijaya, however, suggests hearing a pious ascetic or Brahman, and on the advice of Alāta, the king has the naked ascetic Guṇa Kassapa summoned. The latter appears, and proclaims coarsely materialistic doctrines like the following: There is no Karman, there are no ancestors, no parents, no teachers; all beings are equal, and have their fate fore-ordained; the giving of presents is of no use, punishment and reward in the Beyond are meaningless. Alāta declares himself in perfect agreement with these doctrines, and says: "I remember my former births: I was a cow-killer, a hunter, I took the life of many beings, and yet I have been born again in a respected family, and am now commander-in-chief." The slave Bījaka, who is present, assents with a sigh: "In a former birth I was good and generous, and yet I have been reborn the son of a courtesan, and am now a slave. I lose my game in the gamble of life, Alāta wins like a skilful player." King Aṅgata is convinced by these speeches, and commences a life of delight, no longer thinks of anything but enjoyments, and lets others rule his kingdom. Then his good and pious daughter Rujā appears, and proclaims the true doctrine: He who associates with bad companions, himself becomes bad. As the ship of a merchant sinks under a too heavy cargo, so the man who has gradually burdened himself with too great a load of sin, sinks into hell. Then she tells about her former births, in which, as a young man, she frivolously seduced women, and afterwards was reborn many times, in the worlds of human beings, animals, and hell, and endured terrible tortures. Then Nārada comes from heaven, and, like Rujā, teaches that there is a Karman, and a Beyond. But the king says: "If there is a Beyond, then lend me five hundred, I will give thee a thousand in the next world." Nārada replies: "I would indeed lend thee the five hundred but who will stand surety to me that thou wilt repay them when thou art in hell? Even in this world one lends money only to one worthy of confidence." Thereupon he gives a detailed description of hell and its torments. He concludes with a simile of the carriage, with which the human body is compared,¹ and finally converts the king.