Sambodhi 1979 Vol 08

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 87

Biswanath Bhattacharya
Then comes the Rästrapäla-näṭaka which is most likely a dramatized version of the Ratthapala-sutta of the Majjhima-nikaya. The conversion of Rästrapala has been developed in this drama. In this drama also, as in the Sariputra-prakaraṇa, the hero Rastrapala is a famous convert outside the Buddha's former family.
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Of these four mokşa-kavyas the Buddha-carita stands first in importance as the central story to which the Saundara-Nanda, Sariputra-prakarana and Rastrapaia-nataka form the three detailed supplements. Asvaghosa appears to have composed these kävyas in due succession.
Anyway, the common aim of all these four kavyas is preaching and through it conversion. The missionary kavi adopts the then popular medium of ornate kavyas for the propagarion of Buddhism. He seems to have belonged to the Maha-sänghika school. His motto was simple preaching and propaganda of the broad principles of Buddhism as interpreted towards. the later phase of Hinayana when a change over to Maha-yana feels its way about the beginning of the Christian era. His main aim is the enlightenment of the commonalty. He has no original philosophy to offer. Nirvana or final beatitude, both of the aspiring self or jiva (i.e., attainment of arhattva or pratyeka-buddhatva) and of other beings, is the professed goal. Thus Ašvaghosa declares :
ity esa vyupasantaye na rataye mokṣārtha-garbha kṛtiḥ śrotṛṇām grahaṇārtham anya-manasām kāvyopacārāt kṛtā / yan mokṣāt kṛtam anyad atra hi maya tat kavya-dharmat krtam patum tiktam ivausadham madhu-yutam hṛdyam katham syad iti //
prayeṇalokya lokam visaya-rati-param moksat pratihatam kavya-vyajena tattvam kathitam iha mayā mokṣaḥ param iti / tad buddhvā sāmikam yat tad avahitam ito grahyam na lalitar pärsubhyo dhätujebhyo niyatam upakaram cămikaram iti // [Saundara-Nanda, 18/63-64]
"Thus this poem has been composed for the good and happiness of all people in accordance with the Sage's Scriptures, out of reverence for the Bull of sages, and not to display the qualities of learning or skill in poetry."
[Buddha-carita, 28/74 (in Johnston's English
retranslation from the Tibetan and Chinese translations)
atha dharma-cakram rta-nabhi dhṛti-mati-samadhi-nemimat/ tatra vinaya niyamaram rşir jagato hitaya pariṣady avartayat //
[Saundara-Nanda, 3/11]