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son-in-law and my submissive ally? There is only one device which can effect it. He wanders about alone in the forest capturing elephants, for he is a king addicted to the vice of hunting; I will make use of this failing of his to entrap him and bring him here by a stratagem: and, as he is acquainted with music, I will make this daughter of mine his pupil, and then his eye will without doubt be charmed with her, and he will certainly became my son-in-law, and my obedient ally. No other artifice seems applicable in this case for making him submissive to my will." Having thus reflected, he went to the temple of Durgá, in order that his scheme might be blessed with success, and, after worship and praise, offered a prayer to the goddess. And there he heard a bodiless voice saying, "This desire of thine, O king, shall shortly be accomplished." Then he returned satisfied, and deliberated over that very matter with the minister Buddhadatta* [1] saying ——" That prince is elated with pride, he is free from avarice, his subjects are attached to him, and he is of great power, therefore he cannot be reached by any of the four usual expedients beginning with negotiation, nevertheless let negotiation be tried first. †[2] Having thus deliberated, the king gave this order to an ambassador, " Go and give the king of Vatsa this message from me; 'My daughter desires to be thy pupil in music, if thou love us, come here and teach her.' " When sent off by the king with this message, the ambassador went and repeated it to the king of Vatsa in Kauśámbí exactly as it was delivered; and the king of Vatsa, after hearing this uncourteous message from the ambassador, repeated it in private to the minister Yaugandharáyana, saying "Why did that monarch send me that insolent message? What can be the villain's object in making such a proposal?" When the king asked him this question, the great minister Yaugandharáyana, who was stern to his master for his good, thus answered him; "Your reputation for vice ‡[3] has shot up in the earth like a creeper, and this, O king, is its biting bitter fruit. For that king Chandamahásena, thinking that you are the slave of your passions, intends to ensnare you by means of his beautiful daughter, throw you into prison, and so make you his unresisting instrument. Therefore abandon kingly
- ↑ * i.e., given by Buddha.
- ↑ † The four Upáyas or means of success are sáman, negotiation, which his pride would render futile, dána, giving, which appeals to avarice, bheda, sowing dissension, which would be useless where a king is beloved by his subjects, and danda, open force, of no use in the case of a powerful king like Udayana.
- ↑ ‡ The chief vices of kings denounced by Hindu writers on statecraft are: Hunting, gambling, sleeping in the day, calumny, addiction to women, drinking spirits, dancing, singing, and instrumental music, idle roaming, those proceed from the love of pleasure, others proceed from anger, viz., tale-bearing, violence, insidious injury, envy, detraction, unjust seizure of property, abuse, assault. See Monier Williams s. v. Vyasana
