Formal Paper #1 Vessantara Generosity

In the Buddhist tradition, there are ten perfections from the final Jataka tales, the last be-

ing giving. In The Perfect Generosity of Prince Vessantara, we are taken through the tale of the

final perfection of giving by the superhuman gifts of Prince Vessantara. In this story, a “perfect”

depiction of generosity is achieved. This claim to perfection is highly controversial depending on

one’s moral definition of perfect generosity. By analyzing and critiquing the specific instances of

giving, it will be argued that The Perfect Generosity of Prince Vessantara successfully perfects

the teaching of generosity for buddhist ethics, but fails for modern western culture.

Before analyzing and critiquing the text, it’s vital to define perfect generosity so we have

a consistent moral meter to asses each act of giving. The text will be criticized through a modern

westernized lens and a buddhist ethics lens. In modern day western culture, generosity in a per-

fect form can be defined as “giving one’s resources (time, money, talent) for the maximal bet-

terment of others.” It’s crucial to highlight the world maximal, because in the modern western

realm the presence nonprofits is so substantial, it is up to the giver to access whether their dona-

tion is being used to fullest impact. There is a burden of good stewardship in western culture on

the giver, which is why we cling to the line “it’s better to teach a man to fish than give a man a

fish.” In contrast, the buddhist perfection of generosity can be defined as “giving anything (re-

quested) to whomever without regard to need or result even if it hurts (you or others).” The bud-

dhist tradition gives a heavy importance to the life practice of non-attachment which doesn’t seek

control of outcomes. This generosity is far more focused on the spiritual walk of the giver. The

core contrast of the two views are that modern western view demands a full cost accounting to
the gift, giver, and receiver, while buddhist tradition gives all one can when asked in awareness

of the 8 fold Path (middle way of self denial and pleasure), karma cycle, and the 4 Noble truths

(life is suffering). These both lead to a reverence for the selflessness of the gift, yet criticize the

effectiveness of the gift differently. Prince Vessantara is said to achieve perfect generosity

through his gift giving, yet we will tell whether Vessantara’s generous acts are by definition, per-

fect.

The first gift to look at is Prince Vessantara’s gift of the white elephant to the Brahmins

from the kingdom of Kaliñjinas where a drought came in the story. The brahmins heard of Ves-

santara’s rumored love of giving, so they went to ask for the elephant in the following dialogue;

“‘Brahmins whose nails and hair are grown long, whose teeth are stained, whose bodies

are great with dust, stretch out their right hands. What do they ask of me?”

When they heard this, the brahmins said: ‘O you who bring prosperity to the kingdom of the

Sivis, we ask a precious thing: Give us the marvelous elephant, the colossal beast with tusks like

poles.” Hearing this the Great Being thought, ‘Want to give something of my very self, to give

something like my head. They ask only for what is external to me. I will fulfill their wish.’ … he

promised:

‘I do not hesitate; I give what the brahmins ask: the tusked riding-beast, best of elephants, trum-

peter in rut.’ The king, bringer of prosperity to the kingdom of the Sivis, his heart set on liberali-

ty, got down from the elephant’s back and gave that gift to the brahmins” (12-13).

In this passage when giving the elephant, Vessantara was set on liberality which is termi-

nology that coincides with detachment (which is a precursor to un-attachment). A vital piece of

contextual relevance to this gift is that this elephant is later described as adorned with a surplus
of riches and is known in the kingdom as the reason for their prosperity. The people were so out-

raged that Vessantara freely gave it away, they had his father order for him to be banished to the

forest in one day’s notice. In thinking about this gift, we have to consider what made it virtuous

and admirable as a perfect gift, and what made it problematic and controversial. First all, in a

buddhist view this gift was a perfect depiction of something that had immense worldly value,

that you should not cling to. Also thinking about the traditional status of brahmins (though they

are antagonists in the story) they’re high karmic merit could be reason enough to give them when

asked. Back to the defining characteristics of buddhist giving, Vessantara successfully gave what

was requested without regard to need or result. Though this is an exemplary gift in buddhist

ethics, it bumps heads with the modern western viewpoint. There is a certain rejection of the gift

because it didn’t take regards of how it would make the kingdom feel and how the riches and

luck of the elephant would be used. These reasons that conflict with modern western giving are

actually forms of deep attachment and need for control. This also is evidence to western views

not having a karma cycle mindset. Modern western views may agree to give a gift of this value

but rather to the best recipient, or used to benefit the community as a whole. The reason Vessan-

tara gave the gift was simply because he was asked, and had it to give. This is a simple and grand

picture of selfless giving that in turn, moves Vessantara closer to Enlightenment.

The second gift that is crucial to Vessantara’s voyage to the perfection of giving is the gift

of his children. A villain-like Jujaka who wanted Vessantara’s children to be his wife’s slaves

came with cruel demeanor for the gift, motivated by passion for his wife and deception. Jujaka

came and asked Vessantara who resolved to give the gift, though Jujaka didn’t comply with mi-

nor requests. It reads;

 “Realizing that the brahmin would not have come to the great jungle without having a

purpose in view, the Great Being determined to ask him straightaway the reason for his coming,

and so spoke this verse: ‘For what reason, for what purpose have you come to the great jungle?

Tell me what I ask you.’ Jujaka answered: ‘As full river runs dry, I have come to beg from you. I

ask you to give me your children.’ When he heard this the Great Being was filled with happiness,

and as if putting a purse of a thousand gold coins in an outstretched hand, he cried out, making

the mountain resound, ‘I give, I do not hesitate. Take them as their master brahmin.’ After the gift

is made” … “takes the children off and beats them. The children mourned and we return to Ves-

santara who went to his hut and was overcome with tears and grief. He was so shaken he con-

templated killing the brahmin. He was terrible angry and in pain. The text reads, “Realizing that

such pain overcame him because of a flaw in him, his affection, and for no other reason, and cer-

tain that affection must be banished and equanimity developed, he plucked out that dart of grief

by the power of his knowledge, and sat down in his usual position.”(56-57)

As we can see, this gift is dressed with far more complication. When Vessantara was

freely giving the symbol of wealth at his own expense, there was at least an awareness that riches

are fleeting in both views. This situation however is a gift that resulted in the brutal ownership of

his children and their becoming slaves. What motivated this gift? He was asked what he had to

give. Is it still a good gift if the condition of the gift is the suffering of his own children? In the

story, Vessantara comes to terms with his anger by recognizing it is affection and nothing else.

His affection is categorized as a flaw within him, yet in modern western culture we urge people

to give on the basis of their affection toward an issue. It’s later determined in the story after much

conflict by Vessantara and his wife, that children are the very best gift.
 Contextually, it is important to note that in this time a man’s children and wife were sim-

ply his property. Even with this noted, it is so far culturally removed from modern western

thought to give children as slaves to depict perfect giving. For a gift to be perfect in the modern

western view it leads to the betterment of all parties involved- which this gift fails miserably to

do. However, if we detatch from the hot-hearted modern justice, we can see the fruit of Vessan-

tara’s gift. All he had left after months of being exiled to the forest was his children and wife. He

was asked for his children, which he gave. This is a crucial moment or perfecting generosity by

being neither unattached to the gift, recipient, or outcome. His liberty was to omniscience, which

by giving his children would be achieved. Though this was a highly problematic gift for the life

of his children, it gave a climactic showcase of a god-level gift for generations after to use to un-

derstand un-attachment in giving. This validates the perfection of generosity in buddhist ethics,

but puts it further in question for a modern western view.

Lastly is the gift of Vessantara’s wife. When Sakka asked Vessantara for his wife,

“But, free from attachment and ties, his mind clinging to nothing, as if putting a purse containing

a thousand gold coins in an outstretched hand, he spoke this verse, making the mountain re-

sound: ‘I give what you ask of me, brahmin, and I do not hesitate. I do not keep back what I

have. My mind is glad at the gift.’”… “Maddi did not frown at him; she felt no resentment or

sorrow. Under his gaze she was silent, thinking, ‘He knows what is best.’” (76-77).

This text is followed by Vessantara explaining that he was not indifferent to his children or wife,

but that Omniscience is precious to him therefore he gives what is precious. Note, Vessantara no

longer has anything to give away but his wife. This gift is full of self sacrifice and non- attach-

ment. In a modern western view this situation is again, so far culturally removed in moral stan-
dards that it’s hard to get to the fruit of the gift. This moment of giving is the prime picture of

buddhist ethics giving because there seems to be an awareness of the 4 Noble Truths in that

Maddi and Vessantara trust and accept life’s suffering, yet trust in generosity. This is a perfect

moment of the mode of being non-attached and not seeking outcomes. The complete willingness

to be given and give make the dramatic irony of Maddi and the children’s safe keeping a direct

indicator of Karma. So this gift supersedes buddhist ethics and showcases buddhist generosity

while modern western ethics would find this gift hard to conceptualize.

Overall, The Perfect Generosity of Prince Vessantara can be agreed to be a superhuman

tale of giving in any world view (“Perfection”). On buddhist terms of ethics, Prince Vessantara

reached total perfection of generosity. However, this story is incredibly difficult to read in a

modern western view, as human rights and civil liberty are the backbone to modern day generosi-

ty motives. After analysis and critique of each gift, the lack of accounting the gift’s effect in the

giver, recipient and community’s life makes this story’s portrayal of generosity short of perfect in

a modern western view. We can conclude that modern western gifts play off of attachment, rather

than seek to remove it as seen in buddhist ethics.

 Work Cited and Consulted

Cone, Margaret, and Richard F. Gombrich. The Perfect Generosity of Prince Vessantara: A

Buddhist Epic. Oxford: Clarendon, 1977. Print.

"A Jataka Tale Retold:Prince Vessantara." A Jataka Tale: Prince Vessantara. N.p., n.d. Web. 22

Oct. 2016.

"Perfection of Generosity." About.com Religion & Spirituality. N.p., 05 Jan. 2015. Web. 22 Oct.

2016.