The guests arrive in light and graceful boats, In gay gondolas such as Venice used, With richest carpets, richest canopies, And over walks with rose-leaves carpeted Pass to the palace, whose wide open gates Display within Benares' rank and wealth, Proud Brahman lords and stately Brahman dames And Brahman youth and beauty, all were there, Of Aryan blood but bronzed by India's sun, Not dressed like us, as very fashion-plates, But clothed in flowing robes of softest wool And finest silk, a harmony of shades, Sparkling with gems, ablaze with precious stones.[6] Three noble couples greet their gathering guests: An aged Brahman and his aged wife, For fifty years united in the bonds Of wedded love, no harsh, unloving word For all those happy years, their only fear That death would break the bonds that bound their souls; And next their eldest born, who sought his son, And drank deep wisdom from the Buddha's lips, And by his side that mother we have seen Outwatch the night, whose sweet and earnest face By five and twenty years of wedded love, By five and twenty years of busy cares— The cares of home, with all its daily joys— Had gained that look of holy motherhood[7] That millions worship on their bended knees As highest emblem of eternal love; And last that sister whose untiring love Watched by her mother through the weary hours, Her fair young face all trust and happiness, Before her, rainbow-tinted hopes and joys, Life's dark and cold and cruel side concealed, And by her side a noble Brahman youth, Who saw in her his every hope fulfilled.

But where is now that erring, wandering son, The pride of all these loyal, loving hearts, Heir to this wealth and hope of this proud house?

Seven clothed in coarsest yellow robes draw near With heads close shorn and bare, unsandaled feet, Alms-bowl on shoulder slung and staff in hand, But moving with that gentle stateliness That birth and blood, not wealth and effort, give, All in the strength of manhood's early prime, All heirs to wealth rejected, cast aside, But all united in the holy cause Of giving light and hope and help to all, While earnest greetings from the evening's hosts Show they are welcome and expected guests.

Startled, the stately Brahmans turn aside. "The heir has lost his reason," whispered they, "And joined that wandering prince who late appeared Among the yogis in the sacred grove, Who thinks he sees the truth by inner sight, Who fain would teach the wise, and claims to know More than the fathers and the Vedas teach." But as he nearer came, his stately form, His noble presence and his earnest face, Beaming with gentleness and holy love, Hushed into silence every rising sneer.

One of their number, wise in sacred lore, Profoundly learned, in all the Vedas versed, With courtly grace saluting Buddha, said: "Our Brahman masters teach that many ways Lead up to Brahma Loca, Brahma's rest, As many roads from many distant lands All meet before Benares' sacred shrines. They say that he who learns the Vedas' hymns, Performs the rites and prays the many prayers That all the sages of the past have taught, In Brahma's self shall be absorbed at last— As all the streams from mountain, hill and plain, That swell proud Gunga's broad and sacred stream, At last shall mingle with the ocean's waves, They say that Brahmans are a holy caste, Of whiter skin and higher, purer blood, From Brahma sprung, and Brahma's only heirs, While you proclaim, if rumor speaks the truth, That only one hard road to Brahma leads, That every caste is pure, of common blood, That all are brothers, all from Brahma sprung."

But Buddha, full of gentleness, replied: "Ye call on Dyaus Pittar, Brahma, God,[8] One God and Father, called by many names, One God and Father, seen in many forms, Seen in the tempest, mingling sea and sky, The blinding sand-storm, changing day to night, In gentle showers refreshing thirsty fields, Seen in the sun whose rising wakes the world, Whose setting calls a weary world to rest, Seen in the deep o'erarching azure vault, By day a sea of light, shining by night With countless suns of countless worlds unseen, Making us seem so little, God so great. Ye say that Brahma dwells in purest light; Ye say that Brahma's self is perfect love; Ye pray to Brahma under many names To give you Brahma Loca's perfect rest.[9] Your prayers are vain unless your hearts are clean. For how can darkness dwell with perfect light? And how can hatred dwell with perfect love? The slandering tongue, that stirs up strife and hate, The grasping hand, that takes but never gives, The lying lips, the cold and cruel heart, Whence bitterness and wars and murders spring, Can ne'er by prayers to Brahma Loca climb.[10] The pure in heart alone with Brahma dwell. Ye say that Brahmans are a holy caste, From Brahma sprung and Brahma's only heirs; But yet in Bactria, whence our fathers came, And where their brothers and our kindred dwell, No Brahman ever wore the sacred cord. Has mighty Brahma there no son, no heir? The Brahman mother suffers all the pangs Kshatriyas, Sudras or the Vassas feel. The Brahman's body, when the soul has fled, A putrid mass, defiles the earth and air, Vile as the Sudras or the lowest beasts. The Brahman murderer, libertine or thief Ye say will be reborn in lowest beast, While some poor Sudra, full of gentleness And pity, charity and trust and love, May rise to Brahma Loca's perfect rest, Why boast of caste, that seems so little worth To raise the soul or ward off human ill? Why pray for what we do not strive to gain? Like merchants on the swollen Ganges' bank Praying the farther shore to come to them, Taking no steps, seeking no means, to cross. Far better strive to cast out greed and hate. Live not for self, but live for others' good. Indulge no bitter speech, no bitter thoughts. Help those in need; give freely what we have. Kill not, steal not, and ever speak the truth. Indulge no lust; taste not the maddening bowl That deadens sense and stirs all base desires; And live in charity and gentle peace, Bearing all meekly, loving those who hate. This is the way to Brahma Loca's rest. And ye who may, come, follow after me. Leave wealth and home and all the joys of life, That we may aid a sad and suffering world In sin and sorrow groping blindly on, Becoming poor that others may be rich, Wanderers ourselves to lead the wanderers home. And ye who stay, ever remember this: That hearth is Brahma's altar where love reigns, That house is Brahma's temple where love dwells, Ye ask, my aged friends, if death can break The bonds that bind your souls in wedded love. Fear not; death has no power to conquer love. Go hand in hand till death shall claim his own, Then hand in hand ascend Nirvana's heights, There, hand in hand, heart beating close to heart, Enter that life whose joys shall never end, Perennial youth succeeding palsied age, Mansions of bliss for this poor house of clay, Labors of love instead of toil and tears."

He spoke, and many to each other said: "Why hear this babbler rail at sacred things— Our caste, our faith, our prayers and sacred hymns?" And strode away in proud and sovereign scorn; While some with gladness heard his solemn words, All soon forgotten in the giddy whirl Of daily business, daily joys and cares. But some drank in his words with eager ears, And asked him many questions, lingering long, And often sought him in the sacred grove To hear his burning words of living truth. And day by day some noble Brahman youth Forsook his wealth, forsook his home and friends, And took the yellow robe and begging-bowl To ask for alms where all had given him place, Meeting with gentleness the rabble's gibes, Meeting with smiles the Brahman's haughty scorn. Thus, day by day, this school of prophets grew, Beneath the banyan's columned, vaulted shade, All earnest learners at the master's feet, Until the city's busy, bustling throng Had come to recognize the yellow robe, The poor to know its wearer as a friend, The sick and suffering as a comforter, While to the dying pilgrim's glazing eyes He seemed a messenger from higher worlds Come down to raise his sinking spirit up And guide his trembling steps to realms of rest.

A year has passed, and of this growing band Sixty are rooted, grounded in the faith, Willing to do whate'er the master bids, Ready to go where'er the master sends, Eager to join returning pilgrim-bands And bear the truth to India's farthest bounds.

With joy the master saw their burning zeal, So free from selfishness, so full of love, And thought of all those blindly groping souls To whom these messengers would bear the light.

"Go," said the master, "each a different way. Go teach the common brotherhood of man. Preach Dharma, preach the law of perfect love, One law for high and low, for rich and poor. Teach all to shun the cudgel and the sword, And treat with kindness every living thing. Teach them to shun all theft and craft and greed, All bitter thoughts, and false and slanderous speech That severs friends and stirs up strife and hate. Revere your own, revile no brother's faith. The light you see is from Nirvana's Sun, Whose rising splendors promise perfect day. The feeble rays that light your brother's path Are from the selfsame Sun, by falsehoods hid, The lingering shadows of the passing night. Chide none with ignorance, but teach the truth Gently, as mothers guide their infants' steps, Lest your rude manners drive them from the way That leads to purity and peace and rest— As some rude swain in some sequestered vale, Who thinks the visual line that girts him round The world's extreme, would meet with sturdy blows One rudely charging him with ignorance, Yet gently led to some commanding height, Whence he could see the Himalayan peaks, The rolling hills and India's spreading plains, With joyful wonder views the glorious scene. Pause not to break the idols of the past. Be guides and leaders, not iconoclasts. Their broken idols shock their worshipers, But led to light they soon forgotten lie."

One of their number, young and strong and brave, A merchant ere he took the yellow robe, Had crossed the frozen Himalayan heights And found a race, alien in tongue and blood, Gentle as children in their daily lives, Untaught as children in all sacred things, Living in wagons, wandering o'er the steppes, To-day all shepherds, tending countless flocks, To-morrow warriors, cruel as the grave, Building huge monuments of human heads— Fearless, resistless, with the cyclone's speed Leaving destruction in their bloody track, Who drove the Aryan from his native plains To seek a home in Europe's trackless wastes. He yearned to seek these children of the wilds, And teach them peace and gentleness and love.[11] "But, Purna," said the master, "they are fierce. How will you meet their cruelty and wrath?" Purna replied, "With gentleness and love." "But," said the master, "they may beat and wound." "And I will give them thanks to spare my life." "But with slow tortures they may even kill." "I with my latest breath will bless their names, So soon to free me from this prison-house And send me joyful to the other shore." "Then," said the master, "Purna, it is well. Armed with such patience, seek these savage tribes. Thyself delivered, free from karma's chains These souls enslaved; thyself consoled, console These restless children of the desert wastes; Thyself this peaceful haven having reached, Guide these poor wanderers to the other shore."

With many counsels, many words of cheer, He on their mission sent his brethren forth, Armed with a prophet's zeal, a brother's love, A martyr's courage, and the Christian's hope That when life's duties end, its trials end, And higher life awaits those faithful found.

The days pass on; and now the rising sun Looks down on bands of pilgrims homeward bound, Some moving north, some south, some east, some west, Toward every part of India's vast expanse, One clothed in orange robes with every band To guide their kindred on the upward road.

But Purna joined the merchants he had led, Not moved by thirst for gain, but love for man, To seek the Tartar on his native steppes.

Meanwhile the master with diminished band Crossing the Ganges, backward wends his way Toward Rajagriha, and the vulture-peak Where he had spent so many weary years, Whither he bade the brothers gather in[12] When summer's rains should bring the time for rest.

[1]Varanassi is an old name of Benares.

[2]It can be no exaggeration to put the number of sacred edifices that burst upon Buddha's view as he first saw the holy city, at 1,000, as Phillips Brooks puts the present number of such edifices in Benares at 5,000.

[3]In this marriage-feast three well-known incidents in the life of Buddha and his teaching's on the three occasions are united.

[4]For the best description of the banyan-tree, see Lady Dufferin's account of the old tree at their out-of-town place in "Our Viceroyal Life in India," and "Two Years in Ceylon," by C.F. Gordon Cumming.

[5]Those who saw the illuminations at Chicago during the World's fair, with lines of incandescent electric lights, can get a good idea of the great illuminations in India with innumerable oil lamps, and those who did not should read Lady Dufferin's charming description of them in "Our Viceroyal Life in India."

[6]Lady Dufferin says that the viceroy never wearied, in his admiration of the graceful flowing robes of the East as contrasted with our stiff, fashion-plate male attire.

[7]"The good Lord could not be everywhere and therefore made mothers."—Jewish saying from the Talmud.

[8]Max Mueller calls attention to the remarkable fact that Dyaus Pittar, the highest name of deity among the ancient Hindoos, is the exact equivalent of Zeus Pater among the Greeks, Jupiter among the Romans, and of "Our Father who art in the heavens" in the divinely taught and holiest prayer of our own religion.

[9]How any one can think that Buddha did not believe in a Supreme Being in the face and light of the wonderful Sutra, or sermon of which, the text is but a condensation or abstract, is to me unaccountable. It is equally strange that any one should suppose he regarded Nirvana, which is but another name for Brahma Loca, as meaning annihilation.

To be sure he used the method afterwards adopted by Socrates, and now known as the Socratic method, of appealing to the unquestioned belief of the Brahmans themselves as the foundation of his argument in support of that fundamental truth of all religions, that the pure in heart alone can see God. But to suppose that he was using arguments to convince them that he did not believe himself, is a libel on one whose absolute truthfulness and sincerity admit of no question.

[10]"He prayeth best who loveth best Both man and bird and beast." —Rime of the Ancient Mariner.

[11]Whether the Tartars were "the savage tribes" to whom Purna, one of the sixty, was sent, may admit of question, but it is certain that long before the Christian era the whole country north of the Himalayas was thoroughly Buddhist, and the unwearied missionaries of that great faith had penetrated so far west that they met Alexander's army and boldly told him that war was wrong; and they had penetrated east to the confines of China.

[12]The large gatherings of the Buddhist brotherhoods everywhere spoken of in the writings can only be accounted for on the supposition, which is more than a supposition, that they came to him in the rainy season, when they could do but little in their missions; and the substantial unity of the Buddhist faith can only be accounted for on the supposition that his instructions were constantly renewed at these gatherings and their errors corrected.



BOOK VIII.

Northward the noble Purna took his way Till India's fields and plains were lost to view, Then through the rugged foot-hills upward climbed, And up a gorge by rocky ramparts walled, Through which a mighty torrent thundered down, Their treacherous way along the torrent's brink, Or up the giddy cliffs where one false step Would plunge them headlong in the raging stream, Passing from cliff to cliff, their bridge of ropes Swung high above the dashing, roaring waves. At length they cross the frozen mountain-pass, O'er wastes of snow by furious tempests swept, And cross a desert where no bird or beast Is ever seen, and where their way is marked By bleaching bones strewn thick along their track.[1]

Some perished by the way, and some turned back, While some of his companions persevered, Cheered on by Purna's never-flagging zeal, And by the master's words from Purna's lips, Until they reached the outmost wandering tribes Of that great race that he had come to save. With joy received, these wandering tribes their guides— For love makes friends where selfishness breeds strife— They soon are led to where their kindred dwell. They saw the vanity of chasing wealth Through hunger, danger, desolation, death. They felt a power sustaining Purna's steps— A power unseen yet ever hovering near— They saw the truth of Buddha's burning words That selfishness and greed drag down the soul, While love can nerve the feeblest arm with strength, And asked that Purna take them as his aids.

But ere brave Purna reached his journey's end, Near many hamlets, many Indian towns, The moon, high risen to mark the noon of night, Through many sacred fig-tree's rustling leaves[2] Sent trembling rays with trembling shadows mixed Upon a noble youth in orange robes, His alms-bowl by his side, stretched out in sleep, Dreaming, perchance, of some Benares maid, Perchance of home and joys so lately left.

Meanwhile the master with his little band Toward Rajagriha backward wends his way, Some village tree their nightly resting—place, Until they reached the grove that skirts the base Of that bold mountain called the vulture-peak, Through which the lotus-covered Phalgu glides, O'erarched with trees festooned with trailing vines, While little streams leap down from rock to rock, Cooling the verdant slopes and fragrant glades, And vines and shrubs and trees of varied bloom Loaded the air with odors rich and sweet, And where that sacred fig-tree spread its shade Above the mound that held the gathered dust Of those sage Brahmans who had sought to aid The young prince struggling for a clearer light, And where that banyan-tree for ages grew, So long the home of those five noble youths, Now sundered far, some tree when night may fall Their resting-place, their robe and bowl their all, Their only food chance gathered day by day, Preaching the common brotherhood of man, Teaching the law of universal love, Bearing the light to those in darkness sunk, Lending a helping hand to those in need, Teaching the strong that gentleness is great. And through this grove where many noble souls Were seeking higher life and clearer light, He took his well-known way, and reached his cave Just as the day was fading into night, And myriad stars spangled the azure vault, And myriad lamps that through the darkness shone Revealed the city that the night had veiled, Where soon their weary limbs were laid to rest; But through the silent hour preceding day, Before the jungle-cock announced the dawn, All roused from sleep in meditation sat. But when the sun had set the east aglow, And roused the birds to sing their matin-song's, And roused the lowing herds to call their mates, And roused a sleeping world to daily toil, Their matins chanted, their ablutions made, With bowl and staff in hand they took their way Down to the city for their daily alms.

But earlier steps had brushed their dewy path. From out the shepherd's cottage loving eyes Had recognized the master's stately form, And love-winged steps had borne the joyful news That he, the poor man's advocate and friend, The sweet-voiced messenger of peace and love, The prince become a beggar for their sake, So long expected, now at last returns. From door to door the joyful tidings spread, And old and young from every cottage came. The merchant left his wares without a guard; The housewife left her pitcher at the well; The loom was idle and the anvil still; The money-changer told his coins alone, While all the multitude went forth to meet Their servant-master and their beggar-prince. Some brought the garden's choicest treasures forth, Some gathered lotuses from Phalgu's stream, Some climbed the trees to pluck their varied bloom, While children gathered every wayside flower To strew his way—their lover, savior, guide.

King Bimbasara from his watch-tower saw The wild commotion and the moving throng, And sent swift messengers to learn the cause. With winged feet through vacant streets they flew, And through the gates and out an avenue Where aged trees that grew on either side, Their giant branches interlocked above, Made nature's gothic arch and densest shade, While gentle breezes, soft as if they came From devas' hovering wings, rustle the leaves And strew the way with showers of falling bloom, As if they, voiceless, felt the common joy. And there they found the city's multitudes, Not as in tumult, armed with clubs and staves, And every weapon ready to their hands, But stretching far on either side the way, Their flower-filled hands in humble reverence joined, The only sound a murmur, "There he comes!" While every eye was turned in loving gaze Upon a little band in yellow robes Who now drew near from out the sacred grove. The master passed with calm, majestic grace, Stately and tall, one arm and shoulder bare, With head close shorn and bare unsandaled feet, His noble brow, the wonder of his age, Not clothed in terror like Olympic Jove's— For love, not anger, beamed from out those eyes, Changing from clearest blue to softest black, That seem to show unfathomed depths within, With tears of holy pity glittering now For those poor souls come forth to honor him, All sheep without a shepherd groping on. The messengers with reverence let him pass, Then hastened back to tell the waiting king That he who dwelt so long upon the hill, The prince who stopped the bloody sacrifice, With other holy rishis had returned, Whom all received with reverence and joy. The king with keenest pleasure heard their words. That noble form, that calm, majestic face, Had never faded from his memory. His words of wisdom, words of tender love, Had often stayed his hands when raised to strike, Had often put a bridle on his tongue When harsh and bitter words leaped to his lips, And checked those cruel acts of sudden wrath That stain the annals of the greatest kings, Until the people to each other said: "How mild and gentle our good king has grown!" And when he heard this prince had now returned, In flower-embroidered purple robes arrayed, With all the pomp and circumstance of state, Followed by those who ever wait on power, He issued forth and climbed the rugged hill Until he reached the cave where Buddha sat, Calm and majestic as the rounded moon That moves serene along its heavenly path. Greeting each other with such royal grace As fits a prince greeting a brother prince, The king inquired why he had left his home? Why he, a Chakravartin's only son, Had left his palace for a lonely cave, Wore coarsest cloth instead of royal robes, And for a scepter bore a begging-bowl? "Youth," said the king, "with full and bounding pulse, Youth is the time for boon companionship, The time for pleasure, when all pleasures please; Manhood, the time for gaining wealth and power; But as the years creep on, the step infirm, The arm grown feeble and the hair turned gray, 'Tis time to mortify the five desires, To give religion what of life is left, And look to heaven when earth begins to pall. I would not use my power to hold you here, But offer half my kingdom for your aid To govern well and use my power aright." The prince with gentle earnestness replied: "O king, illustrious and world-renowned! Your noble offer through all coming time Shall be remembered. Men will praise an act By likening it to Bimbasara's gift. You offer me the half of your domain. I in return beseech you share with me Better than wealth, better than kingly power, The peace and joy that follows lusts subdued. Wait not on age—for age brings feebleness— But this great battle needs our utmost strength. If you will come, then welcome to our cave; If not, may wisdom all your actions guide. Ruling your empire in all righteousness, Preserve your country and protect her sons. Sadly I leave you, great and gracious king, But my work calls—a world that waits for light. In yonder sacred grove three brothers dwell— Kasyapa, Gada, Nadi, they are called; Three chosen vessels for the perfect law, Three chosen lamps to light a groping world, Who worship now the gross material fire Which burns and wastes but fails to purify. I go to tell them of Nirvana's Sun, Perennial source of that undying flame, The fire of love, consuming lust and hate As forest fires devour the crackling thorns, Until the soul is purified from sin, And sorrow, birth and death are left behind."

He found Kasyapa as the setting sun Was sinking low behind the western hills, And somber shadows darkened Phalgu's vale, And asked a place to pass the gathering night. "Here is a grotto, cooled by trickling streams And overhanging shades, fit place for sleep," Kasyapa said, "that I would gladly give; But some fierce Naga nightly haunts the spot Whose poisoned breath no man can breathe and live." "Fear not for me," the Buddha answered him, "For I this night will make my dwelling there." "Do as you will," Kasyapa doubtful said, "But much I fear some dire catastrophe." Now mighty Mara, spirit of the air, The prince of darkness, roaming through the earth Had found this grotto in the sacred grove, And as a Naga there kept nightly watch For those who sought deliverance from his power, Who, when the master calmly took his seat, Belched forth a flood of poison, foul and black, And with hot, burning vapors filled the cave. But Buddha sat unmoved, serene and calm As Brahma sits amid the kalpa fires That burn the worlds but cannot harm his heaven. While Mara, knowing Buddha, fled amazed And left the Naga coiled in Buddha's bowl.[3] Kasyapa, terrified, beheld the flames, And when the first faint rays of dawn appeared With all his fearful followers sought the cave, And found the master not consumed to dust, But full of peace, aglow with perfect love. Kasyapa, full of wonder, joyful said: "I, though a master, have no power like this To conquer groveling lusts and evil beasts." Then Buddha taught the source of real power, The power of love to fortify the soul, Until Kasyapa gathered all his stores, His sacred vessels, sacrificial robes, And cast them in the Phalgu passing near. His brothers saw them floating down the stream, And winged with fear made haste to learn the cause. They too the master saw, and heard his words, And all convinced received the perfect law, And with their followers joined the Buddha's band.

The days pass on, and in the bamboo-grove A great vihara as by magic rose, Built by the king for Buddha's growing band, A spacious hall where all might hear his words, And little cells where each might take his rest, A school and rest-house through the summer rains.

But soon the monsoons from the distant seas Bring gathering clouds to veil the brazen sky, While nimble lightnings dart their blinding flames, And rolling thunders shake the trembling hills, And heaven's downpourings drench the thirsty earth— The master's seed-time when the people rest. For now the sixty from their distant fields Have gathered in to trim their lamps afresh And learn new wisdom from the master's lips— All but brave Purna on the Tartar steppes Where summer is the fittest time for toil, When India's rains force India's sons to rest. The new vihara and the bamboo-grove King Bimbasara to the master gave, Where day by day he taught his growing school, While rills, grown torrents, leap from rock to rock, And Phalgu's swollen stream sweeps down the vale.

That Saraputra after called the Great Had seen these new-come youths in yellow robes Passing from street to street to ask for alms, Receiving coarsest food with gentle thanks— Had seen them meet the poor and sick and old With kindly words and ever-helpful hands— Had seen them passing to the bamboo-grove Joyful as bridegrooms soon to meet their brides. He, Vashpa and Asvajit met one day, Whom he had known beneath the banyan-tree, Two of the five who first received the law, Now clothed in yellow, bearing begging-bowls, And asked their doctrine, who their master was, That they seemed joyful, while within the grove All seemed so solemn, self-absorbed and sad. They bade him come and hear the master's words, And when their bowls were filled, he followed them, And heard the living truth from Buddha's lips, And said: "The sun of wisdom has arisen. What further need of our poor flickering lamps?" And with Mugallan joined the master's band.

And now five strangers from the Tartar steppes, Strangers in form and features, language, dress, Guided by one as strange in dress as they, Weary and foot-sore, passed within the gates Of Rajagriha, while the rising sun Was still concealed behind the vulture-peak, A laughing-stock to all the idle crowd, Whom noisy children followed through the streets As thoughtless children follow what is strange, Until they met the master asking alms, Who with raised hand and gentle, mild rebuke Hushed into silence all their noisy mirth. "These are our brothers," Buddha mildly said. "Weary and worn they come from distant lands, And ask for kindness—not for mirth and jeers." They knew at once that calm, majestic face, That voice as sweet as Brahma's, and those eyes Beaming with tender, all-embracing love, Of which, while seated round their argol fires In their black tents, brave Purna loved to tell, And bowed in worship at the master's feet. He bade them rise, and learned from whence they came, And led them joyful to the bamboo-grove, Where some brought water from the nearest stream To bathe their festered feet and weary limbs, While some brought food and others yellow robes— Fitter for India's heat than skins and furs— All welcoming their new-found friends who came From distant lands, o'er desert wastes and snows, To see the master, hear the perfect law, And bring the message noble Purna sent.

The months pass on; the monsoons cease to blow, The thunders cease to roll, the rains to pour; The earth, refreshed, is clothed with living green, And flowers burst forth where all was parched and bare, And busy toil succeeds long days of rest. The time for mission work has come. The brethren, now to many hundreds grown, Where'er the master thought it best were sent. The strongest and the bravest volunteered To answer Purna's earnest call for help, And clothed in fitting robes for piercing cold They scale the mountains, pass the desert wastes, Their guide familiar with their terrors grown; While some return to their expectant flocks, And some are sent to kindred lately left, And some to strangers dwelling near or far— All bearing messages of peace and love— Until but few in yellow robes remain, And single footfalls echo through that hall Where large assemblies heard the master's words. A few are left, not yet confirmed in faith; And those five brothers from the distant north Remain to learn the sacred tongue and lore, While Saraputra and Kasyapa stay To aid the master in his special work.

From far Kosala, rich Sudata came, Friend of the destitute and orphans called. In houses rich, and rich in lands and gold, But richer far in kind and gracious acts, Who stopped in Rajagriha with a friend. But when he learned a Buddha dwelt so near, And heard the gracious doctrine he proclaimed, That very night he sought the bamboo-grove, While roofs and towers were silvered by the moon, And silent streets in deepest shadows lay, And bamboo-plumes seemed waving silver sprays, And on the ground the trembling shadows played. Humble in mind but great in gracious deeds, Of earnest purpose but of simple heart, The master saw in him a vessel fit For righteousness, and bade him stay and learn His rules of grace that bring Nirvana's rest. And first of all the gracious master said: "This restless nature and this selfish world Is all a phantasy and empty show; Its life is lust, its end is pain and death. Waste not your time in speculations deep Of whence and why. One thing we surely know: Each living thing must have a living cause, And mind from mind and not from matter springs; While love, which like an endless golden chain. Binds all in one, is love in every link, Up from the sparrow's nest, the mother's heart, Through all the heavens to Brahma's boundless love. And lusts resisted, daily duties done, Unite our lives to that unbroken chain Which draws us up to heaven's eternal rest." And through the night they earnestly communed, Until Sudata saw the living truth In rising splendor, like the morning sun, And doubts and errors all are swept away As gathering clouds are swept by autumn's winds.

Bowing in reverence, Sudata said: "I know the Buddha never seeks repose, But gladly toils to give to others rest. O that my people, now in darkness sunk, Might see the light and hear the master's words! I dwell in King Pasenit's distant realm— A king renowned, a country fair and rich— And yearn to build a great vihara there." The master, knowing well Sudata's heart And his unselfish charity, replied: "Some give in hope of greater gifts returned; Some give to gain a name for charity; Some give to gain the rest and joy of heaven, Some to escape the woes and pains of hell. Such giving is but selfishness and greed, But he who gives without a selfish thought Has entered on the noble eightfold path, Is purified from anger, envy, hate. The bonds of pain and sorrow are unloosed; The way to rest and final rescue found. Let your hands do what your kind heart desires."

Hearing this answer, he departs with joy, And Buddha with him Saraputra sent. Arriving home, he sought a pleasant spot, And found the garden of Pasenit's son, And sought the prince, seeking to buy the ground. But he refused to sell, yet said in jest: "Cover the grove with gold, the ground is yours." Forthwith Sudata spread his yellow coin. But Gata said, caught by his thoughtless jest: "Spread not your gold—I will not sell the ground." "Not sell the ground?" Sudata sharply said, "Why then said you, 'Fill it with yellow gold'?" And both contending sought a magistrate. But Gata, knowing well his earnestness, Asked why he sought the ground; and when he learned, He said: "Keep half your gold; the land is yours, But mine the trees, and jointly we will build A great vihara for the Buddha's use." The work begun was pressed both night and day; Lofty it rose, in just proportions built, Fit for the palace of a mighty king. The people saw this great vihara rise, A stately palace for a foreign prince, And said in wonder: "What strange thing is this? Our king to welcome thus a foreign king To new-made palaces, and not with war And bloody spears and hands to new-made graves, As was his father's wont in times gone by?" Yet all went forth to meet this coming prince, And see a foreign monarch's royal pomp, But heard no trumpeting of elephants, Nor martial music, nor the neigh of steeds, But saw instead a little band draw near In yellow robes, with dust and travel-stained; But love, that like a holy halo crowned That dusty leader's calm, majestic brow, Hushed into silence every rising sneer. And when Sudata met this weary band, And to the prince's garden led their way, They followed on, their hands in reverence joined, To where the stately new vihara rose, Enbowered in giant trees of every kind That India's climate grows, while winding streams Along their flowery banks now quiet flow, Now leap from rocks, now spread in shining pools With lotuses and lilies overspread, While playing fountains with their falling spray Spread grateful coolness, and a blaze of bloom From myriad opening flowers perfumes the air, And myriad birds that sought this peaceful spot Burst forth in every sweet and varied song That India's fields and groves and gardens know. And there Sudata bowed on bended knee, And from a golden pitcher water poured, The sign and sealing of their gift of love Of this vihara, Gatavana called, A school and rest-house for the Buddha's use, And for the brotherhood throughout the world. Buddha received it with the fervent prayer That it might give the kingdom lasting peace.

Unlike Sudata's self, Sudata's king Believed religion but a comely cloak To hide besetting sins from public view, And sought the master in his new retreat To talk religion and to act a part, And greetings ended, said in solemn wise: "Uneasy lies the head that wears a crown; But my poor kingdom now is doubly blest In one whose teachings purify the soul And give the highest and the humblest rest, As all are cleansed who bathe in Rapti's stream." But Buddha saw through all this outer show His real purposes and inner life: The love of pleasure blighting high resolve, The love of money, root of every ill, That sends its poison fibers through the soul And saps its life and wastes its vital strength. "The Tathagata only shows the way To purity and rest," the master said. "There is a way to darkness out of light, There is a way to light from deepest gloom. They only gain the goal who keep the way. Harsh words and evil deeds to sorrow lead As sure as shadows on their substance wait. For as we sow, so also shall we reap. Boast not overmuch of kingly dignity. A king most needs a kind and loving heart To love his subjects as an only son, To aid—not injure, comfort—not oppress, Their help, protector, father, friend and guide. Such kings shall live beloved and die renowned, Whose works shall welcome them to heavenly rest." The king, convicted, heard his solemn words That like an arrow pierced his inmost life. To him religion ceased to be a show Of chants and incense, empty forms and creeds, But stood a living presence in his way To check his blind and headlong downward course, And lead him to the noble eightfold path, That day by day and step by step shall lead To purity and peace and heavenly rest.

Kapilavastu's king, Suddhodana, His step grown feeble, snowy white his hair, By cares oppressed and sick with hope deferred, For eight long years had waited for his son. But sweet Yasodhara, in widow's weeds, Her love by sorrow only purified As fire refines the gold by dross debased, Though tender memories bring unbidden tears, Wasted no time in morbid, selfish grief, But sought in care for others her own cure. Both son and daughter to the aged king, She aids with counsels, soothes with tender care. Father and mother to her little son, She lavishes on him a double love. And oft on mercy's missions going forth, Shunning the pomp and show of royal state, Leading Rahula, prattling by her side, The people saw her pass with swelling hearts, As if an angel clothed in human form.

And now strange rumors reach the public ear, By home-bound pilgrims from Benares brought And merchantmen from Rajagriha come, That there a holy rishi had appeared Whom all believed a very living Buddh, While kings and peoples followed after him. These rumors reached the sweet Yasodhara, And stirred these musings in her watchful heart: "Stately and tall they say this rishi is, Gentle to old and young, to rich and poor, And filled with love for every living thing. But who so gentle, stately, tall and grand As my Siddartha? Who so full of love? And he has found the light Siddartha sought! It must be he—my own, my best beloved! And surely he will hither come, and bring To his poor people, now in darkness sunk, That living light he left his home to seek."

As the same sun that makes the cedars grow And sends their vital force through giant oaks, Clothes fields with green and decks the wayside flower, And crowns the autumn with its golden fruits, So that same love which swept through Buddha's soul And drove him from his home to seek and save, Warmed into brighter glow each lesser love Of home and people, father, wife and child,[4] And often through those long and troubled years He felt a burning longing to return. And now, when summer rains had ceased to fall, And his disciples were again, sent forth, Both love and duty with united voice Bade him revisit his beloved home, And Saraputra and Kasyapa joined The master wending on his homeward way, While light-winged rumor bore Yasodhara This joyful news: "The holy rishi comes."

Without the southern gate a garden lay, Lumbini called, by playing fountains cooled, With shaded walks winding by banks of flowers, Whose mingled odors load each passing breeze. Thither Yasodhara was wont to go, For there her lord and dearest love was born, And there they passed full many happy days. The southern road skirted this garden's wall, While on the other side were suburb huts Where toiling poor folk and the base-born dwell. And near this wall a bright pavilion rose, Whence she could see each passer by the way. One morning, after days of patient watch, She saw approach along this dusty road Three seeming pilgrims, clothed in yellow robes, Presenting at each humble door their bowls For such poor food as these poor folk could give. As they drew near, a growing multitude, From every cottage swelled, followed their steps, Gazing with awe upon the leader's face, While each to his companion wondering said: "Who ever saw a rishi such as this, Who calls us brothers, whom the Brahmans scorn?" But sweet Yasodhara, with love's quick sight, Knew him she waited for, and forth she rushed, Crying: "Siddartha, O my love! my lord!" And prostrate in the dust she clasped his feet. He gently raised and pressed her to his heart In one most tender, loving, long embrace. By that embrace her every heartache cured, She calmly said: "Give me a humble part In your great work, for though my hands are weak My heart is strong, and my weak hands can bear The cooling cup to fever's burning lips; My mother's heart has more than room enough For many outcasts, many helpless waifs." And there in presence of that base-born throng, Who gazed with tears and wonder on the scene, And in a higher presence, who can doubt He made her first of that great sisterhood, Since through the ages known in every land, Who gently raise the dying soldier's head, Where cruel war is mangling human limbs; Who smooth the pillow, bathe the burning brow Of sick and helpless strangers taken in; Whose tender care has made the orphans' home, For those poor waifs who know no mother's love. Then toward the palace they together went To their Rahula and the aged king, While streets were lined and doors and windows filled With eager gazers at the prince returned In coarsest robes, with closely shaven head, Returned a Buddha who went forth a prince.

Through all these troubled, weary, waiting years, The king still hoped to see his son return In royal state, with kings for waiting-men, To rule a willing world as king of kings. But now that son enters his palace-gates In coarsest beggar-garb, his alms-bowl filled With Sudras' leavings for his daily food. The king with mingled grief and anger said: "Is this the end of all our cherished hopes, The answer to such lofty prophecies, To see the heir of many mighty king's Enter his kingdom like a beggar-tramp? This the return for all the patient love Of sweet Yasodhara, and this the way To teach his duty to your royal son?" The prince with reverence kissed his father's hand, Bent loving eyes upon his troubled brow That banished all his bitterness and said: "How hard it is to give up cherished hopes I know full well. I know a father's love. Your love for me I for Rahula feel, And who can better know that deepest love Whose tendrils round my very heartstrings twine! But crores of millions, with an equal love, Fathers and mothers, children, husbands, wives, In doubt and darkness groping blindly on, Cry out for help. Not lack of love for you, Or my Rahula or Yasodhara, But love for them drove me to leave my home. The greatest kingdoms are like ocean's foam, A moment white upon the crested wave. The longest life is but a passing dream, Whose changing scenes but fill a moment's space. But these poor souls shall live in joy or woe While nations rise and fall and kalpas pass, And this proud city crumbles to decay Till antiquarians search its site in vain, And beasts shall burrow where this palace stands. Not for the pleasures of a passing day, Like shadows flitting ere you point their place, Not for the transient glories of a king, Now clothed in scarlet but to-morrow dust, Can I forget those loving, living souls, Groping in darkness, vainly asking help." And then he showed the noble eightfold path From life's low levels to Nirvana's heights, While king and people on the master gazed, Whose face, beaming with pure, unselfish love, Transfigured seemed; and many noble youth, And chief Ananda, the Beloved called, Forsook their gay companions and the round Of youthful sports, and joined the master's band. And as he spoke, crores more than mortals saw Gathered to hear, and King Suddhodana And sweet Yasodhara entered the path.

[1]I have substantially followed the description of this fearful route given by Fa Hian, the Chinese Buddhist pilgrim, who passed by it from China to India.

[2]Like the aspen, the leaf of the sacred fig-tree is always trembling.—"Two Years in Ceylon," Cumming.

[3]This is Asvaghosha's version, but the Sanchi inscriptions make the Naga or cobra rise up behind Buddha and extend its hood over his head as a shelter.

[4]Some Buddhists teach that Buddha had conquered all human affections, and even enter into apologies for a show of affection for his wife, one of the most elaborate of which Arnold, in the "Light of Asia," puts into his own mouth; but this is no more like the teachings of Buddha than the doctrine of infant damnation is like the teachings of Him who said: "Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God."

THE END