| JATAKA KATHA |
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| THE DADHIVÁHANA-BIRTH. "Endowed with color, smell and flavor". This the Master related while living at Ve?uvana, concerning a traitor. The matter is like that told above. The Master furthermore (said): "O bhikkhus! association with the wicked is certainly bad and pernicious; but what avails is it to speak about the perniciousness to human beings of reprobate association? formerly, even the sweet-flavored senseless amba-tree, whose flavor is equal to the divine flavor, having come into contact with the disagreeable, sour nimba-tree, became sour and bitter; having said so, he related a tale: In (times) past, while Brahmadatta reigned in Bárá?así, four bráhma?a-brothers in the kingdom of Kásí, having devoted themselves to the life of isis and having built huts at regular distances in the region of Himavanta, took up their dwelling there. Their eldest brother having died obtained Sakkaship. When he knew this event then in succession after the lapse of seven or eight days going to assist them, one day having saluted the eldest ascetic and sat down apart, he asked: "Lord, what art thou in need of?" The ascetic, who was suffering from the jaundice, said: "I am in need of fire". He gave him a small hatchet. The ascetic said: "who shall take this and bring me fuel?" Then Sakka thus said to him: "whenever, Lord, thou art in need of fuel, then striking this hatchet with (thy) hand, thou shalt say: bring me fuel and make a fire, (and) it will bring fuel and make a fire for thee". Having given him the hatchet, he went to the second (ascetic) and asked: "Lord, what art thou in need of"?--Near his hut there is an elephant-path. He being molested by the elephants said: "on account of the elephants annoyance arises to me, drive them away!" Sakka, having handed him a drum, (said): "Lord, when this end is beaten your enemies will flee away, (and) when that (end) is beaten they will be friendly-minded (to you) and surround (you) with a four-fold army;" (and) so having said and having given (him) the drum,-- He went to the presence of the youngest and asked: "Lord, what art thou in need of"? He was also afflicted with the jaundice, therefore he said: "I am in need of milk". Sakka, having given him a milk-bowl, (said): "if you, wishing (for anything), overthrow this (bowl), then having become a great river and pouring out a torrent, it will be able to take a kingdom and give it to you"; so having said he went away. Thenceforward the hatchet makes a fire for the eldest brother; when the (one) end of the drum is beaten by the second (brother), the elephants flee away; (and) the youngest enjoys (his) milk. At this time a boar straying in a place where once a town had stood, saw a set of jewels endowed with supernatural power. He seized those jewels in (his) mouth and by virtue of them having risen into the air, went to an islet in the middle of the sea, and thinking: here it is expedient for me now to live, descended and took up (his) abode in a convenient spot under an udumbara-tree. One day having placed the jewels before (him), he fell asleep at the foot of the tree. Meanwhile an inhabitant of the Kási-kingdom, expelled from home by his parents, who said: "this (fellow) is of no service to us", went to a seaport and embarked in a ship as a servant to the sailors; when the ship was wrecked, and he had reached that island (by) lying on a plank, then, while seeking for different fruits, he observed the boar asleep, went softly up and took the jewels, and having by virtue of them risen into the air and sat down on the udumbara-tree he thought: this boar being an air-walker by virtue of the jewels lives here, I think it is expedient for me first to kill him and eat (his) flesh and then to go away. Having broken off a small stick (of the tree), he let it fall down on his head. The boar when aroused, not seeing the jewels, runs about hither and thither. The man seated on the tree laughed. The boar having observed him when looking round, striking (his) head against the tree, there met with (his) death. The man having descended, made a fire, cooked his flesh and ate it, (afterwards) having ascended in the air, going along the summit of Himavanta he observed a collection of hermitages, and having descended into the hermitage of the eldest ascetic, living (there) two or three days he waited on him and (so) saw the power of the hatchet. Thinking, I must get possession of this, he showed the ascetic the power of the jewels and said: Lord, take these (jewels) of mine and give (me) the hatchet (for them)." The ascetic, desirous of walking in the air, took them and gave the hatchet. When he got it, after going a little (distance), he striking the hatchet said: "hatchet, strike off the head of the ascetic and bring me the jewels". The hatchet having gone and struck off the head of the ascetic, brought (back) the jewels. (Afterwards) having put the hatchet in a secret place, he went to the middle ascetic's presence, and after living (there) a short time and seeing the power of the drum, giving the jewels he got possession of the drum, and having (afterwards), in the same way as before, caused also his head to be cut off,-- He went to the youngest (ascetic), where having seen the power of the milk-bowl he got possession of it by giving the jewels and (then), in the same way as before, caused his head to be cut off. (Now) taking the Jewels, the Hatchet, the Drum and the Milk-bowl he ascended into the air, and staying not far from Bárá?así he sent by the hand of a man a letter to the king of Bárá?así to this effect: either do me battle or give up the kingdom. The king having heard (his) bidding, went out saying: "we will seize the robber". He beat the one end of the drum (and immediately) a four-fold army surrounded (him). Having discovered that the king had unfolded (his troops) he poured out (his) milk-bowl. There arose a great river. The multitude sinking down in the milk could not escape. Striking the hatchet he said: bring (me) the king's head, (and) the hatchet went, brought the (king's) head and threw (it) down at (his) feet. (So quickly was it done that) not a single one was able to wield (his) weapon. Having entered the city surrounded by a great force, he caused himself to be crowned, and reigned (afterwards) with justice as the king called Dadhiváhana. One day white casting nets and weels in the river for sport, a celestial amba-fruit coming from the Ka??amu??a-lake, stuck in the net. Those who cast the net, when they saw it, gave (it) to the king. It was a large golden ball, of the size of a bowl. The king asked the foresters: of what (tree) is this the fruit? Having learned that it was an amba-fruit, he enjoyed (it), planted (its) stone in his garden and caused it to be watered with milk-water. The tree having sprung up bore fruit in the third year. Great honor was paid to the amba-tree. They sprinkle (it) with milk-water, they give (it) five fingers full of perfume, they surround (it) with garlands, they light a lamp with perfumed oil. Its covering, furthermore, was of silk and coarse cloth. (Its) fruits were sweet (and) golden. King Dadhiváhana, sending the amba-fruit to other kings, from fear that a tree might grow up from the stone, sent (them) after having (first) pierced with a ma??u-thorn the place where the sprout should spring forth. (And therefore) when, after eating the amba, they planted the stone, it would not thrive. They asking: what is the reason of it, learned the cause. Then one of the kings called (his) gardener and asked (him): "wilt thou he able to destroy the sweetness of (king) Dadhiváhana's amba-fruits and make them bitter, and when he answered: yes Sire! he sent him away, after giving (him) a thousand (pieces of silver), saying: go then. He went to Bárá?así and caused it to be reported to the king: "a gardener has come", and being summoned by him and having entered and saluted the king, he was asked: art thou a gardener, and having said: yes Sire! he enlarged upon his ability. The king said: go and stay with our gardener. These two persons henceforth tend the garden. The newly arrived gardener, causing flowers to bloom, and fruits to be gathered, out of season, made the garden charming. The king being pleased with him, having discharged the old gardener, gave him (the charge of) the garden. He finding the garden in his hands, sowed nimbas and paggavavallis round the amba-tree. Gradually the nimbas grew up. Their roots and branches were united and variously connected together. By this union with what was disagreeable and sour the sweet-fruited amba at last became bitter, with a taste like (that of) the nimba-leaf. Having discovered that the amba-fruits had become bitter the gardener ran away. Dadhiváhana having gone into the garden, (on) eating an amba-fruit but not being able to get down the juice of the amba, which had entered (his) mouth, (because it was) like that of the dibgusting nimba, hawked and spit. At that time Bodhisatta was his admonitor. The king having invited Bodhisatta, (on) asking him: "O learned (man)! of the usual care bestowed upon this tree nothing has been omitted; still its fruit has become bitter, what is the cause (of this)?" he recited the first stanza: 1. "This amba-tree was formerly endowed with color, smell and flavor, obtaining such a culture why has this amba bitter fruit?" Then telling (him) the cause of it Bodhisatta recited the second stanza: 2. "Thy amba, O Dadhiváhana, is surrounded by nimbas, the root (of the one) is united with the root (of the other), the branches (of the one) embrace the branches (of the other): by reason of (its) connection with the bad (nimbas), therefore the amba has bitter fruit". The king having heard his words, caused all the nimbas and paggavavallis to be cut off and (their) roots to be eradicated, the sour earth entirely to be carried away and sweet earth to be brought to (it), and the amba to be tended with milk-water, sugar-water and fragrant water. By the union with sweet juices it again became sweet. The king having handed over the garden to the original gardener, (at last) having lived to a full age, he passed away (and was rewarded) according to his deeds. The Master having given this moral instruction, summed up the Játaka thus: "At that time I was the wise counsellor". The Dadhiváhana-Birth. THE SOMADATTA-BIRTH. "Thou didst (what was) right". This the Master related, while living at Jetavana, concerning the priest Lá?udáyi. He, forsooth, was not able, among two or three persons, to succeed in uttering a single word. Being of a very timid mind, when thinking: I will say one thing, he said another. Talking about this disposition of his, the monks sat down in the Hall of Dhamma. The Master having arrived, asked: what do you now sit here talking about? and when they answered: truly about this, he (said): not (only) now, o monks, Lá?udáyi is of a very timid mind, (but) also formerly (he was) of a very timid mind, (and) thus having said he related a tale: In (times) past, while Brahmadatta reigned in Bárá?así, Bodhisatta, having been born in a bráhma?a-family in the kingdom of Kásí, (and) after reaching the age of maturity, having acquired (all sorts of) accomplishments in Takkasilá, returned to (his) home, and (here) learning his parents' poverty, in order to relieve (his) distressed family, having asked leave of (his) parents, he went to Bárá?así and served the king. He became dear (and) pleasing to the king. Then (it happened that) while his father got (his) living by ploughing with two oxen, one of them died. He went to Bodhisatta and said: "(my) dear (son), one ox (of mine) is dead, the work of ploughing does not proceed, ask the king for an ox". "(My) dear (father), not long ago the king (was) seen by me, now to ask for oxen (would) not (be) proper, do you ask" "(My) dear (son), you know not my timidity, forsooth I in the presence of two or three am not able to succeed (in my) speech, if I go into the presence of the king to ask for an (other) ox, I shall return after having given (him) the one (remaining)". "(My) dear (father), be it as it may, I cannot ask the king, but on the other hand, I will make you fit (for it)". " Well then, make me fit". Bodhisatta took (his) father, went to a cemetery choked with bíra?a-grass, and having bound here and there (some) bundles of grass, gave them names, saying: this is the king, this the vice-king, (and) this the general, (whereupon) he showed them to (his) father successively, saying: "(my) dear (father), when thou hast gone to the presence of the king and said: (may) the great king be victorious, you shall ask for an ox by reciting this stanza," (and) so he taught him the (following) stanza: "I (used to) have two oxen, O great king, by means of which we plough the field; of them one is dead, O Sire, give (me) another, O khattiya!" The bráhma?a having for a year made this stanza familiar to himself, he said to Bodhisatta: "(My) dear Somadatta, the stanza is familiar to me, now I am able to recite it in the presence of any one, lead me to the presence of the king." He saying: well, (my) dear (father), and having caused (him) to take (with him) a suitable present, led (his) father to the presence of the king. The bráhma?a having said: (may) the great king be victorious, offered the present. The king said: "Somadatta, what is this bráhma?a to thee?" "(He is) my father, O great king." "For what purpose bas he come?" At this moment the bráhma?a, in order to ask for the ox, reciting the stanza said: "I (used to) have two oxen, O great king, by means of which we plough the field; of them one is dead, O Sire, take the other, O khattiya!" The king understanding that the bráhma?a had repeated (it) wrongly, smiled and said: "Somadatta, in your house I suppose (there are) many oxen." "Great king, they must have been given by you (then)." The king being pleased with Bodhisatta ('s answer) gave the bráhma?a sixteen oxen, (several) ornamental articles and a village for his clothing, as a bráhma?a-present, and sent him away with great honor. The bráhma?a having mounted a carriage drawn by entirely-white Sindhu-horses, went with a great retinue to the village. Bodhisatta sitting down together with his father in the carriage (said) on the way: "(my) dear (father), for a whole year I made you apt, but at the moment of your being accomplished, you gave the ox to the king," (and) having said so he recited the first stanza: "Steadily attentive, thou didst (what was) right, for a year in (the cemetery) full of bíra?a-grass, (but) alteredst the chief word, when thou enteredst the assemblage; no training protects the (man) with little brains." Whereupon the bráhma?a, having heard his words, recited the second stanza: "He who asks (for anything), dear Somadatta, runs a double (risk): (viz.) loss and the acquirement of wealth, for such is the nature of asking." The Master having given this moral instruction, summed up the Játaka thus: "At that time Somadatta's father was Lá?udáyi, and Somadatta I. The Somadatta-Birth. THE JAVASAKUNA-BIRTH. "We have done thee a service". This the Master related, while living at Jetavana, concerning Devadatta's ingratitude, etc. "Not only now, O bhikkhus, (but) also in former existences Devadatta was ungrateful", so having said be related a tale: In (times) past, when Brahmadatta reigned in Bárá?así, Bodhisatta was born in the region of Himavanta as a Rukkhako??haka-bird. Now (it happened that) while a Lion was eating flesh, a bone stuck in (his) throat. The throat swelled, he is unable to take food, vehement are the pains (which afflict him). Then the bird, (as he was) looking out for food, perched upon a branch, seeing him, asked: "friend, what ails thee?" He told the cause. "I might, friend, free thee of that bone, but by (reason of my) fear I dare not enter thy mouth, (for) thou mightst eat me". "Don't be afraid, friend, I will not eat thee, (pray) save my life". He, (having answered) "well then!" (and) having caused him to lie down on (his) left side, (but) thinking: who knows what this (fellow) will do, (and therefore) having placed a small stick between his under- and upper-jaw, so that he could not close (his) mouth, entered (his) mouth and struck one end of the bone with (his) beak. The bone dropped and fell out. He, after having caused the bone to fall, going out of the lion's mouth, and causing also the small stick to fan by striking it with (his) beak, having gone out, sat down upon a branch. The lion, having got well, one day, having killed a forest-buffalo, eats (it). The bird, thinking: I will sound him, sat down on a branch above him and conversing with him pronounced the first stanza: 1. "We have done thee a service (according to) what power we had: King of animals! homage to thee! Shall we get anything (from thee)?" Having heard this, the lion pronounced the second stanza: 2. "As I feed on blood (and) always hunt for prey, it (is) much that thou still livest, having got in between (my) teeth!" Having heard this, the bird pronounced the two other stanzas: 3. "An ingrate, who does no (good), (and) does not return what has been done (to him), in whom there is no gratitude,-- to serve him is useless. 4. Whose friendship is not acquired by a manifest (good) deed, from him softly (one) should draw back not envying (him and) not abusing (him)". Thus having spoken that bird flew away. The Master having given this moral instruction, he summed up the Játaka thus: At that time the Lion was Devadatta and the Bird I. The Javasaku?a-Birth. THE SÍHACAMMA-BIRTH. "That is not the roar of a lion". This the Master related, while living at Jetavana, concerning Kokálika. The latter was, namely, at that time desirous of reciting the sarabhañña. The Master having heard this incident, related a tale: In times past, while Brahmadatta reigned in Bárá?así, Bodhisatta having been born in an agricultor's family, when grown up gained his livelihood by tilling the ground. At this time a merchant wanders about trafficking by the help of an ass. In every place he comes to, having taken his merchandise from the back of the ass, he clothes him in a lion's skin and lets him loose into the rice and barley fields. The watchers of the field, on seeing him and believing him to be a lion, dare not approach. One day, then, this merchant having taken his stand at the entrance of a town, while causing his breakfast to be prepared, lets loose the ass into a barley field, having previously clothed him in the lion's skin. The watchers of the field believing him to be a lion and not daring to approach him, went home and told the matter. The inhabitants of the whole town, after seizing their weapons, while blowing the conchs and sounding the drums, drew near to the field, and shouted aloud. Terrified with the fear of death, the ass brayed like an ass. Knowing him then to be an ass, Bodhisatta pronounced the first stanza: 1. "That is not the roar of a lion, nor a tiger, nor a panther; clothed in a lion's skin a wretched ass roars". The inhabitants of the town, also knowing him to be an ass, killed him by breaking his bones, and went away, carrying with them the lion's skin. The merchant then, having come and seen the unfortunate ass, pronounced the second stanza: 2. "For a long time, indeed, the ass did eat that green barley, clothed in a lions skin; but when roaring he committed himself." While he said this, the ass died there. The Master having given this moral instruction, he summed up the Játaka thus: "At that time the ass was Kokálika, but the wise agricultor I." The Síhacamma-Birth. THE KACCHAPA-BIRTH. "He killed himself, verily". This the Master related, while living at Jetavana, in reference to Kokálika. The matter will appear in the Great Takkári-Játaka. At that time the Master, furthermore, said: "O bhikkhus, not only now has Kokálika been killed by his talk, but he was also formerly killed", and having said this he related a tale: In times past, while Brahmadatta reigned in Bárá?así, Bodhisatta having been born in the family of a minister, when grown up became the king's mentor. Now this king was very talkative; when he spoke there was no occasion for others to say anything. Bodhisatta who wishes to do away with this talkativeness of his, walks about reflecting on an expedient. And at this time there lives a tortoise in a lake in the Himavanta-region. Two young ha?sas seeking for food, made acquaintance with him. Having become intimate with the tortoise they said to him: "friend tortoise, our dwelling-place is in Himavanta, on the mountain Cittakú?a, in the cave Kañcana, the region is charming, wilt thou go there with us"? "What am I to do, to go there"? "We will take thee and carry thee, if thou art able to hold thy tongue and not say anything to any one". "I will hold my tongue, take me and carry me along with you". Well! said they, let the tortoise take hold of a stick with his teeth, and having themselves each seized one end of it, they rose in the air. The children of the town on seeing him thus borne along by the ha?sas, said: "two ha?sas are carrying a tortoise by means of a stick". The tortoise, being desirous to say: "if my companions carry me along with them, what is that to you, O wicked slaves!" and thus letting go the stick from his mouth at the very time he, on account of the great rapidity of the ha?sas, had arrived above the king's dwelling in the city of Bárá?así, fell down into the open court and was cut in twain. "A tortoise has fallen down into the open court and is cut in two", was the general cry. The king taking Bodhisatta with him went to the place surrounded by his ministers, and seeing the tortoise asked Bodhisatta: "O wise man! how has it come to pass that he has fallen down here." Bodhisatta said to himself: "long wishing for an opportunity, and wanting to advise the king, I walk about reflecting on a means, (now I have found it), this tortoise must have become intimate with the ha?sas; in order to carry him away to Himavanta they have let him take hold of a stick with his teeth, and have risen in the air; he then, having heard some one speak, not being able to hold his tongue, but desirous of saying something, must have let go the stick, and has thus fallen down from the air and met with his death;" thinking thus he said: "truly, O great king, too talkative and infinitely prating people will suffer such pain", and pronounced these stanzas: 1. "The tortoise, verily, killed himself, while raising his voice; when holding the stick fast he killed himself by his speaking. 2. Having seen this, O thou strongest of men! speak appropriate, not unseasonable language; thou seest that the tortoise met with an accident on account of his talkativeness." The king knowing him to speak in reference to himself, said: "O wise man, thou speakest about us". Bodhisatta said: "O great king, be it thou or any one else, every one speaking immoderately will meet with such an accident; to make this evident I have spoken." The king henceforward desisting (from his bad habit) became a man of few words. The Master having given this moral instruction, summed up the Játaka thus: "At that time the tortoise was Kokálika, the two young ha?sas the two great theras, the king Ánanda, but the wise minister I". The Tortoise-Birth. SAMMODAMÁNAJÁTAKAM. "Agreeing." This the Master related, while living in the grove of banyan-trees, near Kapilavatthu, in reference to a dispute about wreaths. This (dispute) will appear in the Ku.nála-Játaka. At that time, namely, the Master admonishing (his) relations (said): Emperors! dispute between relatives mutually is, surely not becoming; even (some) animals which had conquered (their) enemies at the time of concord, when quarrelling, suffered great destruction, (and) so having said, (when) called upon by (his) royal relatives, he told a story: In (times) past; when Brahmadatta reigned in Bárá.nsí, Bodhisatta, having been born a quail, lived in the wood with an attendance of many thousands of quails. Then a quail-hunter, after going to their dwelling-place, (and) having counterfeited the cry of quails, and seen that they had assembled, threw (his) net over them, (and) after drawing it together at the sides (and) uniting all in one (heap), he filled his basket, went to (his) house, sold them, and (thus) had his livelihood with that money. But one day Bodhisatta said to those quails, "This fowler detroys our kin; I know a means by (employing) which he will not be able to catch us. Henceforth as soon as the net is thrown over us by him, you, having each of you put (his) head into one mesh of the net (and) lifted the net (and) carried (it) to whatever place you choose, cast (it) on a thorn-bush. This being (done) we shall escape each from under his place." (Saying) Very good! they all promised (to do so). The next day when the net had been thrown over (them), then having lifted the net in the way mentioned by Bodhisatta (and) having cast it on a thorn-bush, they themselves fled away from underneath. While the fowler was extricating the net from the bush, it had become dark. He went away empty-handed. From the following day the quails act in the same way. And he until sunset (being busy) extricating the net, without having got anything, goes to (his) house empty-handed. Then his wife, being angry, said, "You come empty-handed every day; I think that outside (this place) there must be (another) for thy sustenance." The fowler (said), "Dear! there is no other place for my sustenance; those quails indeed live in harmony, (and) taking (away with them) the net (as soon as it is) thrown by me, they cast (it) on a thorn-bush and go (away). But surely they will not always live in harmony. Thou must not grieve. When they fall inta disunion, then, having taken them all, I shall come and make your face smile;" (and) thus saying he repeated this stanza to (his) wife: (While) agreeing the birds go (away) carrying off the net, but when they quarrel they will then fall into my power." When a short time had passed, one quail, descending on the pasture-ground, unawares trod on the head of another. The other was angry (and said), "Who trod on my head?" and although the first said, "Be not angry, I trod (on it) unawares," yet he was angry. They, again and again talking (together), quarrelled with each other, saying, "(It is) thou, I suppose, '(that) liftest the net." While they were quarrelling, Bodhisatta thought, "For those who quarrel there is no safety, now they will not lift the net, then they will incur great destruction, the fowler will have a (good) chance. I cannot stay in this place (any longer)." So he took his retinue and went elsewhere. But the fowler, after a little while, came and counterfeited the cry of the quails, and when they had assembled he threw the net over (them). Then one quail said, "While lifting the net, the feathers on thy head fell off, now lift (it again)." Another said, "While lifting the net, thy wings on both sides dropped, now lift (it again)." Thus while they were saying, "Lift (the net again)," the fowler threw (his) net, and after uniting all in one (heap), and filling (his) bag, he went home and made (his) wife smile. The Master (said), "Thus, O Emperor! the dispute of relatives is not becoming, dispute is the root of destruction; (and) so (saying and) having given this moral instruction, he wound up the Játaka by saying: "At that time the unwise quail was Devadatta, but the wise quail I."--The Sammodamána-Birth. KURUNGAMIGAJÁTAKAM. "Therefore the leathern trap." This the Master related, while living at Veluvana, in reference to Devadatta. For at that time the Master, having heard that Devadatta endeavoured to kill (him, said,) bhikkhus, not only now Devadatta endeavours to kill me, (but) also formerly he endeavoured (to do so, and) so having said he told a story: In (times) past, while Brahmadatta reigned in Bárá.nasí, Bodhisatta, having become a Kurunga-deer, took up (his) abode in the wood, in a thicket not far from a lake. At the top of a tree not far from that lake sat a Woodpecker, and in the lake there lived a Tortoise. Thus those three companions lived pleasantly together. Then a Deer-hunter, roaming in the wood, having seen Bodhisatta's footmarks near a water-pool, (and) having placed a trap made of leather (thongs, and as strong) as an iron-chain, went (his way). Bodhisatta, having come to drink water, (and being) caught in the trap during the first watch (of the night), shrieked (frantically) as a prisoner. At his shriek the Woodpecker, coming down from the top of the tree, and the Tortoise out of the water, consulted (together, saying) what is to be done? Then the Woodpecker, addressing the Tortoise (said), "Friend, you have teeth, cut this trap; I will go and manage (it so) that he shall not come; thus by the efforts made by us two our companion will obtain life;" (and) explaining this matter (he) pronounced the first stanza: 1. "Therefore the leathern trap Out with thy teeth, O Tortoise! I will manage (it) so That the Hunter shall not come." The Tortoise began to gnaw at the leather-thongs. The Woodpecker went to the village where the Hunter dwelt. The Hunter at dawn, having taken (his) hunting-knife, went out. The Bird, perceiving that he was about to go out, shrieked aloud, shaking (his) wings, and struck him in the face when he was going out at the front-door. The Hunter (said to himself), "I have been struck by a bird of bad omen," (and) so (saying) he returned, lay down a little (while), and then got up again and took (his) knife. The Bird (thought), "this (man) went out the first (time) by the front-door, now he will go out by the back-door," (and) seeing this he went and sat down at the back-door. But the Hunter thought, "when I went out by the front-door, I saw a bird of bad omen, now I will go out at the back-door," (and) so (thinking) he went out by the back-door. The Bird again shrieking aloud went and struck (him) in the face. The Hunter, again struck by the bird of bad omen, (thought), "this (bird) will not allow me to go out," (and) so returning he lay down until daybreak, and (then) at the dawn of morning took (his) knife and went out. The Bird went away hastily, and told Bodhisatta that the Hunter was coming. At this moment, with the exception of one thong, the other thongs had been cut by the Tortoise. But his teeth looked as if they were going to fall out, (and his) mouth was soiled with blood. Bodhisatta, seeing that the Hunter had taken (his) knife, and was coming on with the speed of lightning, burst that thong and entered the wood. The Bird (now) set himself on the top of a tree. But the Tortoise from weakness lay down there. The Hunter, after throwing the Tortoise into (his) bag, fastened (it) to a post. Bodhisatta, on (his) return, seeing (what had taken place) and knowing that the Tortoise had been caught (thought), "I will preserve (my) companion's life," (and) so, feigning to be weak, he appeared before the Hunter. He (thought), "this (deer) must be weak, I will kill him," (and) so, taking (his) knife, he followed (him). Bodhisatta, neither going very far (away) nor very near, entered the wood, taking him (with him). (But) when he knew that he had gone a great distance he changed his pace and went (back) with the rapidity of the wind another way, (and) when he had thrown up the bag into the air, with (his) horn, and let it fall and be torn on the ground, he drew out the Tortoise. The Woodpecker descended from the tree. (Then) Bodhisatta said admonishingly to the two (others), "I got life through you; by you has been done unto me what ought to be done to a companion; now when the Hunter comes he will seize you, therefore, friend Woodpecker! take your children and go to another (place), and you, friend Tortoise! go into the water." They did so. The Master having become enlightened, pronounced the second stanza: 2. "The Tortoise went into the water, The Deer entered the wood, The Woodpecker from the top of the tree Carried (his) children far away." The Hunter coming (back) to that place, (and) not seeing any one, took (his) torn sack and went to his house, seized with distress. The three companions, on the other hand, without breaking off (their mutual) confidence during life, (at last) passed (away) according to (their) deeds. The Master having given this moral instruction, wound up the Játaka thus: "At that time the Hunter was Devadatta, the Woodpecker Sáriputta, the Tortoise Moggallána, but the Kurunga-deer (was) myself." The Kurungadeer-Birth. Kumbha Jâtaka or the Hermit Varu.na Sûra and the Hunter. IN times long past, when Brahmadatta reigned in Benares, a certain hunter, who dwelt in the land of Kási, went one day to the Himavanta forest in search of elephant tusks, yák tails, etc. Now in a certain part of the forest, it happened that there was a tree, in which there was a hollow place like a large pot, which became full of water during the rains, and round about it grew a number of fruit trees, the fruit of which dropped into this water when they were ripe. The birds also dropped grains of rice into it when they were eating in the branches of the tree, and the whole becoming fermented by the summer heat, produced a red liquor which was pleasant to the taste. When the birds drank this liquor they became intoxicated and fell to the ground, but when they had slept off the effects, they flew away singing sweetly. The hunter chancing to pass by this tree, saw the birds and monkeys lying about, and thought they had died of poison, but when he saw them get up, after a little time, and go away he felt reassured, and had the curiosity to drink the water in the hollow of the tree. Finding that it had a pleasant taste, and that it also made him feel very merry, he stayed there for some days, eating the birds which he picked up there, and amusing himself by dancing. Not far from that spot there dwelt a hermit, whose acquaintance he had made, so the hunter determined to go and tell him of his wonderful discovery and get him to try the water too; having filled a bamboo bottle with it, and taking some roast birds, he proceeded to the hermit's cell, and presented them to his friend. They both ate and drank together, and the hermit got so fond of this liquor that he became known as "Varu.na sûra." He gave up his ascetic life, and went about with the hunter to all the villages, selling this wonderful liquor. At last it came to the ears of the king, and he sent for them. When they were brought into his presence, they made an offering of some of their liquor, and the king enjoyed it so much that he got very drunk, and soon finished all they had. He then asked for more, and Varu.na and the hunter promised to go and get some. The trade at last became so brisk that they determined to set up a regular brewery in the city, and from the king downwards all the people took to drinking, and were completely ruined. The hunter and Varu.na thereupon removed to another city, and in course of time Benares, Mihtila, Takshasila, Kosambhi, Pataliputra, and Sakéta were visited, and the inhabitants reduced to a state of penury. From Sakéta the pair went to Savatthi, where reigned a king named Sabbamitta (the friend of all), who made much of them, and gave them all the requisites for brewing. In order to keep the mice away from the rice, they tied a cat near each of the vats, and the cats licking up what trickled from them, became drunk and went to sleep. The mice came and bit off the cats' ears, tails, and whiskers. People seeing this, told the king that his cats were all dead, and the king, thinking they had been poisoned, ordered that Varu.na and the hunter should be put to death and the pots broken; but as the cats soon woke up and began to play about, the king eame to the conclusion that the liquor must be pleasant, directed the release of the prisoners, and having erected a great booth in the midst of the city, and sitting there on his throne with all his nobles, commenced a series of drinking bouts. The god Sakka, feeling uncomfortable, roused himself to see who was in need of assistance, and seeing what was going on at Savatthi, thought that if that sort of thing were allowed, all Jambudvipa would be ruined; so, taking the form of a Brahman, with a bowl of liquor in his hand, he displayed himself in the air right in front of the king, and cried out, "Will you buy this bowl?" King Sabbamitta, on seeing him, said, "O Brahman, whence comest thou, and what is that in thy pot?" Sakka answered, "O king, listen unto me; this bowl contains neither butter, nor oil, nor molasses, nor honey, but is filled with every kind of evil. He that drinks intoxicating liquors reels to and fro; he falls down precipices, into pools of water, and into the deep mire. Being unable to control himself, he is like the ox that eats the grass that he has defiled, and like one that has no religion. He is like those heretics who walk about naked and are without shame. His mind being diverted from the right path, he is addicted to slothfulness, and when he arises from the place where he has laid himself, he can neither control his head nor his limbs. He is puffed up with pride, and saith, 'Who is like unto me?' He is the ruin of his family, and is slain by the hand of others. He speaks words that he ought not to utter and is ruined utterly. He abuses his father and mother and behaves with his mother-in-law and sister-in-law after the manner of brute beasts. The woman who is a drunkard, respecteth neither her parents-in-law, nor her husband, nor even her own father and mother. The drunkard slays even the Brahman, who is the teacher of that which is good, and falls into the lowest hell. He speaketh not the truth, nor does he even know that which is wrong. He is beset by disease and dies of madness. Who then ought to drink intoxicating liquors, which are like unto poison? Through drunkenness the ten princes, the sons of Andakavanna, fought and slew one another on the shore of the ocean. Through the use of intoxicants, life is shortened, how then can he that is wise drink thereof? O king, I have related to you the evils contained in this vessel; if you still desire to purchase it, do so: you are warned of its nature." On hearing this, King Sabbamitta returned thanks and said, "O Brahman, my father and mother never told me this, but thou, O Brahman, hast done me a great benefit. I will listen to thy instructions, for you desirest my welfare. I will reward thee with the revenue of a village that produces one hundred thousand pieces of silver, and I will give unto thee an hundred hand-maidens, seven hundred oxen, and ten chariots drawn by thorough-bred horses." Sakka answered, "O king, be thine the slaves, the villages, the oxen, and the chariots. I am Sakka, King of Távatimsa; live well, eschew that which is evil, and follow the good path that leads upwards." Having thus spoken, he returned unto his heaven, and King Sabbamitta, in accordance with the advice of Sakka, caused an the pots of liquor to be broken, and henceforth observing strictly his religious duties, he acted in accordance with the Law and obtained the reward of Devaland. Sabbamitta is now Ananda, and Sakka is now I, the Buddha.[ MÛGAPAKKHA JÂTAKA VATTHU. On a certain occasion the Sangha of disciples and Rahans (Araham) were in the hall of assembly praising the Lord's (Gotama Buddha) "perfect abnegation of the world" (nikkhama-pâramî). The Lord came forth from his cell (gandha ku.ti, perfumed chamber), and seating himself on his dais said: "My children, what were you conversing about just before I came out?" and his disciples answered: We were praising your 'Great Abnegation,' and unable to do so sufficiently." On hearing this the most excellent Lord said: "My children and disciples ye do well in praising that great renunciation made by me who can now never incur a bad transmigration, and who have arrived at the summit of all things after being brought to a right frame of mind through beholding 'the four warnings' (nimitta); but much more ought ye to praise that most excellent virtue (pârami) which enabled me, in a former birth, when I was the son of a king, of whom the Brahmans had prognosticated that I should become a universal monarch, at a very early age, to renounce that kingdom, through being terrified by words spoken by my father to certain thieves." On the request of his disciples he then related the following Jâtaka:-- CHAPTER I. Long ago in the city of Bârâ.nasi, in the kingdom of Kâsi, a prince reigned called the Râjâ of Kâsi. He was a giver of offerings, a man of strong religious feelings, ever open-handed and ready to assist, self-denying, not harsh to his relations and attendants, long-suffering, slow to anger, not oppressive, straightforward and tender, ever acting in accordance with the "ten laws" which ought to guide the conduct of kings. His concubines numbered sixteen thousand, and his chief Queen was Candâ, the daughter of Madda Râjâ of the city of Sâgala, in the country of Madda, one of the most lovely of women. She did everything that her lord and master desired, and delighted in making religious offerings, never neglecting the fast days. However, notwithstanding all this, not one of the royal ladies from the Aggamahesi (chief queen) downwards was blest with an offspring, and the people of Bârâ.nasi murmured and said: "Our Râjâ has no heir to carry on his royal line, and we know not whether the person whose lot it may be to succeed to the throne of our protector may be well disposed: let us assemble in the plain in front of the palace and represent to the Râjâ that it is his duty to pray for a son." So they came together to the gate of the palace and cried, saying: "O most excellent and glorious Lord, who ever reignest in accordance with the 'ten laws,' the sun that rises and casts its beams over the eastern continent and with its light dispels the darkness, for twelve hours passes towards the northern continent; when night arrives the circle of the moon, when full, like a lesser sun, lightens us with its rays; so, too, in this city of Bârâ.nasi, we, who are enlightened by your majesty's glorious brightness, see no signs of a son who shall brighten us like the moon, and are filled with doubt and anxiety: we, therefore, beg that you will offer up prayer for a son." The King hearing their cry asked his ministers the meaning thereof, and they told him, whereupon the King said: "My people, it is well; in accordance with your supplications I will cause my Queen to pray for a son; be not afraid, a son will be born." Having thus comforted and dismissed his subjects, he sent for Queen Candâ and all his ladies, and said: "Royal ladies, the people of the country demand an heir apparent and I have none to give them, go, therefore, and pray for a scion of royal race; let each one pray to her especial deity." The 16,000 ladies, therefore, made supplications and offerings to their various deities, but no son or daughter was born to any one of them, and report was accordingly made to the King. Then the King sent for Candâ Devi, and said: "O Lady, if the abode be not pure what glorious being will enter therein? If our actions be not excellent neither a Deva nor any other glorious being will attach himself: by the virtue of original merit, however, and by being thoroughly imbued with religious feeling, such as fasting and other good practices, your prayers will be fulfilled," Queen Candâ therefore, on the next day of the full moon, kept a most solemn fast, and at night, instead of lying on a couch, lay on the floor, meditating on the purity with which she had performed her religious duties. At break of day she made the following prayer:-- "That I've kept my fast unbroken May a son born be the token." Thereupon, through the power of the Queen's merit, Sakka's throne, the "Pu.n.dukambala" stone, became hard, and looking round to see the reason he perceived that it was on account of Candâ Devi's prayer. He then considered whether there was in Tâvatismâ any Deva worthy to be her son, and saw the Bodhisat Deva. Now the Bodhisat, before he became a Deva in Tâvatismâ, in his third state of existence, had reigned in Bârâ.nasi for twenty years, and owing to his merit being interfered with, had not acted strictly in accordance with the "ten laws," so, for eight thousand years after the reckoning of men, he had been boiled in the hell called Ussada, and from that hell went to Tâvatismâ. At this moment the Bodhisat had been in Tâvatismâ 16,000,000 years, which is the space of a Deva's lifetime, and on account of unexpended merit was about to transfer himself to the Yâma Deva region, which is still higher. Sakka therefore repaired to the palace of the Bodhisat, with the intention of asking him to become the son of Candâ Devi, and said: "O Deva, who art even equal to me in glory, if thou goest to the upper Deva regions, as it is now thy purpose, the advantage will not be great, but if thou wouldst go to the country of men thou wilt probably obtain immense merit and be a benefit to others. Just now, in the country of Kâsi, the Queen Candâ has prayed for a son endowed with the most excellent desire to perform good works." Sakka thus prevailed on him to take birth with Queen Candâ, and, at the same time, caused five hundred other Devas, who were near their time of change, to take birth as sons of the nobles of Kâsi, so as to be his companions. The Bodhisat having consented, passed instantly from Tâvatismâ and took birth in the womb of Candâ Devi. At the same instant, like the flash of a "varajina," the Queen knew that she had conceived a son in answer to her prayer, and informed the King. The King, overcome with joy, ordered that she should be guarded most carefully. In the course of ten months (lunar) she brought forth a son, and on the day of his birth the whole of the country was overcast with clouds, and there was an abundant rain. Now all the people were assembled together before the gate of the palace to express their congratulations, and the King, in his delight, cried out: "I have gotten a son; rejoice all of you," and the nobles and people, equally delighted, answered: "Mahâ râjâ, were we not all as tillers of the earth without seed, and were we not bowed to the ground with fear lest food should be wanting; now that we have been wetted by this auspicious shower, felt its cooling influences, and obtained a royal heir, destined to obtain great merit, who indeed will not rejoice?" The King then sent for the Senapati (commander of the army) and said: "A son has been born unto me, and therefore, just as kings of the universe, when they obtain a very precious thing, guard it with innumerable attendants, so my son must have a guard of companions to be brought up with him. If, after searching through all the houses of the nobility, you find any that have been born this day, let a list of them be made and set before me." So search was made, and a list of five hundred noble children was sent in. Suitable dress and ornaments were presented to each, and they were well looked after. And for the youthful Bodhisat they searched out 240 young wetnurses with good breasts of milk, pleasant and sweet; four were appointed for each hour of the sixty hours of the day and night; one to hold the baby, one to wash it, one to dress it, and the other to fondle and play with it. Now this is a list of women who are not faultless-- 1. The tall woman. A child that is suckled by a tall woman, being at some distance from her breast when lying in her arms, lengthens its neck by stretching up. 2. The over-short woman. The flesh of her breast is constantly pressing on the child's face when it is sucking and its neck becomes short. 3. The thin woman. The flesh of the breasts being lean her bones hurt the child. 4. The fat woman. Her flesh is always in a state of quivering and the child's legs become weak and tremulous. 5. The long-breasted woman. Her breast is constantly pressing on the child's nose and it becomes flattened. 6. The black woman. Her milk is too cold. 7. The white woman. Her milk is too hot. 8. The woman who coughs. Her milk is acid and pungent. 9. The woman who has a difficulty in breathing. Her milk is bitter. The King provided also an infinity of various articles for the child's use, and bestowed great gifts on Candâ Devi. When the naming day arrived all the Brahmans who were skilled in omens were assembled and fed, and the King thus addressed them: "O Parohits, after examining my son's characteristic marks, tell me plainly whether he will be free from calamities; let nothing be concealed from me." The Brahmans, after careful examination, answered: "O Râjâ, your son is undoubtedly possessed of the signs of future greatness. There is no cause of danger apparent. He ought to be a universal ruler." On hearing this the King was delighted, and, having overwhelmed them with gifts, said: "Sirs, I am about to give a name to my son; on the day of his birth there was an omen of great happiness to all creatures, for the whole country of Kâsi was overspread with clouds and a gentle rain fell upon it; from myself downwards all the nobles and people were wet by the rain; and since he was born, when the hearts of all my people were saturated with peace, he must not be called after a family name like others, let him be named Temiya " About one month after this, the nurses, after washing and dressing the prince, carried him to the King, who took him in his arms and sat under the palace portico. Just then four thieves who had been arrested were brought before the King, and he, in order to terrify evil-doers, said: "As for you, thorns of the country, you villains, one of you shall receive a thousand stripes with rods covered with shark's teeth; one shall be sent to prison in irons; the third shall be done to death by gashing with spears; and the fourth shall be impaled." The little prince, on hearing this order given in a terrible voice, thought thus: "This manner of deciding cases is not right. I have evidently not freed myself from the fringe of my third existence. If through enjoying my father's royal estate I again fall into Hell by doing some bad act, the burden will be too heavy for me." On the third day after the passing of this decision Prince Temiya was put to sleep under the shade of a white umbrella, and after a little woke up. Turning his eyes upwards he gazed at it and saw that it was a royal umbrella. Thereupon remembering that he had been obliged to undergo the pains of Hell through having been King, he was filled with dread, and, with the sound of the terrible decision still ringing in his ears, fearing that he would have to become king, he thought thus: "How is it that I have been born in the house of this cruel thief-slaughterer?" Then, by means of his accumulated knowledge of former existences, having looked back and cleared away the haze, he saw that he had come from Tâvatimsâ, and again, considering as to what existences he had passed through, he saw that he had been boiled in Hell, and remembered that it was for bad actions done when he was once King of Bârâ.nasi; fearing that he should constantly be born again amongst men, on account of those deeds which he would be obliged to perform when king, he thought, "I see that I am not free from the five dangers. On account of having enjoyed the pleasures of royalty for twenty years, I had to undergo that number multiplied by 4000, even 80,000 years in misery, and since in the unpeaceful state of kingship one has to put down robbers with a harsh and cruel hand, how can one be pure? How can one cleanse one's self from impurity? Born in this powerful thief-killer's house, which I have lighted upon, even I, at the tender age of hardly thirty days, have seen enough to crush my very heart's flesh, and have heard my father utter words not fit to be heard. If through a desire to inherit my father's estate I again become king, I shall a second time fall into the whirlpool and revolve like a stick of firewood." Prince Temiya being thus troubled by his meditations whilst lying half comatose under the umbrella, the fairy who guarded it, with the affection of one who had been a mother in long past ages, seeing the Bodhisat in this pitiable condition took the form of his mother and said: "My little darling, by what thoughts are you disturbed? Do not be troubled by thinking about dreadful things; your mother is watching, and will not every wish be fulfined? Darling, if you really desire to escape from this pomp and vanity do not disclose your abilities, but simulate feebleness. Though you are not weak, appear to be so; though not deaf, feign deafness; and though your mouth is perfect, pretend to be dumb. Keep up these appearances with determination." On hearing the fairy's words Prince Temiya took courage and answered, "O Fairy, I will indeed follow your advice. In their wish to see me bloom into regal magnificence, my father and mother desire only their own welfare and follow not my desires; since they do not plant for their own advantage and pleasure, and do not clear away the obstacles which hinder my desires, and since you point out to me the path which leads to great and undiminished benefits to be sought for in countless existences, I see the way clear before me, a path, too, which is in accordance with my own wishes." Having thus determined, he refused to take suck, and endured the pangs of hunger without wailing. The nurses not being able to understand his extraordinary condition informed his mother, and when she saw the little prince not thirsting for milk, motionless, and with wide, staring eyes, endeavoured to amuse him; but he remained fixed and immovable, and she could not form any conjecture as to what was the matter with him, and caused the Brahmans to examine him. Though the Parohits hunted through all their books they could see no reasons for his state, and informed the King that they thought he had fixed his mind on some particular object, which would pass off in time. The child, however, remained in the same condition, and his mother in great grief cried out: "My darling wants his milk. I will myself suckle him." However, only when milk was forced down his throat would he take it. He cried not out as other children, but lay motionless with unclosed eyes, noticing nothing, and steadily persevering in his determination. The nurses consulted together and said: "Our prince remains immovable, like one who is impotent, dumb, and deaf; but his feet and hands are not those of an impotent child, nor is his lower jaw like that of one who is born dumb; neither are the protuberances behind and in front of his ears like those of one who is deaf; some wise man ought to be able to discover what is the matter with him." They therefore addressed the King thus: "Your royal son is more than a month old, and it is not right that other means should be tried; let us try him with milk for a year, and if there be no difference we will use other tests." So they kept him for some days without milk, but the Bodhisat, though enduring terrible thirst, through fear of Hell, cried not for milk, but bore it patiently, Then the Queen, in her agony, caused him to be fed with milk. Thus they again and again tested him for a whole year. At the end of that time the nobles made report to the King, and he directed that other means should be resorted to. 2nd Test. Now it is the nature of children who are just one year old to bite everything that comes in their way, whether it be good or bad: so the prince was laid in the courtyard of the palace surrounded by his 500 foster-brothers, and all sorts of eatables were spread round them, so that each might take what he pleased; people were hidden round about to observe them. The 500 companions, as soon as they saw the sweetmeats, laid hands on them, and stuffed them into their mouths, but the Bodhisat thus chastened himself saying: "Child Temiya, from earliest existences, of which the beginning is not apparent, thou hast eaten, times and again things both pleasant and sweet; in future existences also thou shalt doubtless rejoice, but if in the period before thou art released from the whirlpool of ages thou desirest wealth and hell-fire, these enjoyments are the entrance to that path; if, however, thou desirest to escape Hell take not these cakes," So he remained motionless and took them not, nor did be even turn his eyes towards them. His mother and the nurses did all they could to coax him to take them, but he remained as one who is impotent, deaf, and dumb. Only when they chewed them and thrust them into his mouth did he swallow them. Thus they tempted him again and again for a whole year. 3rd Test. When he was over two years old the nobles again consulted and said: "When children are two years old, and their teeth are hard, they try to get all kinds of fruits, sweet or sour." So they tried him and the other children as before with fruit. But though the other children ate them and fought tor them, the Bodhisat remained in the same condition without wavering. 4th Test. Now when children have passed their third year they are accustomed, after their sex and station, to play with various toys, so, in accordance with his station, they placed a number of images of elephants, horses, bulls, goats, birds, etc., made of gold and silver, in the courtyard; but though the other children readily played with them and fought for them, the Bodhisat kept himself in subjection and took no notice. 5th Test. When children have turned four they begin to take pleasure in various dishes of tood, so all kinds of dishes were set before the children. The Bodhisat, however, chastened his body, saying: "Temiya, in the past ages thou hast gone through, thou hast enjoyed foods like these without stint; in some existences they could not be obtained by reason of famine and poverty, and in some existences thou hast avoided them, and though it would be impossible to reckon the times thou hast enjoyed them or not enjoyed them, yet this once also remain firm to thy purpose, and, by avoiding these good things which are set before thee, attain the object of thy desire." 6th Test. A large shed was constructed, and the Bodhisat with his companions placed therein to play; all of a sudden, when they were not aware, fire was applied to the roof, and it blazed up. All the other children fled in terror, but the Bodhisat remained immovable, reflecting that it would be better to scorch in the present than to suffer the fire of Avici. At the last moment the nurses and attendants rushed in and dragged him out. This was done again and again during that year. 7th Test. In the seventh year they determined to try and terrify him with elephants, trained for the purpose. The other children, seeing the elephants coming, fled away, screaming, but Prince Temiya remained undisturbed, thinking it better to die by the violence of the elephant, rather than undergo the punishment of Hell. 8th Test. The Bodhisat and children were placed in a shed, and all kinds of poisonous snakes let loose upon them, but still he remained unmoved. 9th Test. Having failed to terrify him, it was determined to have a grand performance of dancers, jugglers, wrestlers, etc., with all sorts of musical instruments, but Temiya took no apparent notice of it, saying to himself, "Temiya, when thou wast suffering in Hell did'st thou for one instant enjoy happiness? If thou dost not look at this entertainment thou wilt not be more miserable than when in Hell, why then be shaken in thy purpose?" 10th Test. At the end of the ninth year they tried to frighten him by a display of weapons. So a man was sent into his chamber with his loins girt and a drawn sword, which he brandished, saying: "No person who is unfit to be associated with can be allowed to remain in the palace of the King of Kâsi. They say there is such an one here amongst you. Where is he that I may at once cut off his head?" All the other children fled in terror, but the Bodhisat remained without flinching, even when the man aimed at him with his sword. 11th Test. This test was made by beating enormous drums, to see whether he was deaf. 12th Test. Persons were sent into his room at night with covered lanterns, which were suddenly uncovered. 13th Test. The Bodhisat was smeared from hand to foot with molasses, and exposed so that mosquitos and flies. could settle all over him, and sting him with their probosces; but he strengthened himself, saying, "When I was in the Ussada Hell the keepers pierced me with their spears, the hell-dogs and birds pecked at me and bit me, but this torture from the flies and mosquitos is far better; I will bear it bravely." 14th Test. After he was fourteen years old no one was, allowed to bathe or cleanse him, but he was allowed to lie in his own ordure. However, he bore up against it patiently. The attendants urged him to get up and attend to himself, but he continued to endure it, saying, "Temiya, this stench is easy to bear, but the stench of Hell extends for a hundred yujanas." After he had been left in this state for a long time the attendants again washed him. 15th Test. A fire was made under his couch, but, though his body was covered with blisters, he bore it bravely, saying, "This fire is easier to bear than that of Avici." When his father and mother saw him in this terrible state they were exercised in their minds, and ordered the fire to be removed, and his mother, sitting near, said: "Dear son Temiya, I know well that thou art neither deaf nor dumb; thy ears and limbs are not like those of an impotent person, nor art thou a son born in the ordinary manner, but conceived after much fasting and prayer: great signs and prodigies were manifested at thy birth, and the Parohits declared that thou hadst all the characteristic marks of a universal monarch; if thou still continuest to pretend to be deaf and dumb we shall be put to great shame amongst the monarchs of Jambudipa; only give permission and we shall escape from their revilings; do not break our hearts, but whilst we three are alone together tell us in secret what it is that thou desirest." But though his father and mother besought him again and again with tears and caresses he remained unmoved. 16th Test. Now certain of the Parohits consulted together and said: "When the deaf and dumb get to this age and come in contact with an object of desire, they do not fail to long for it, and when they see that which is beautiful there are none who will not gaze on it. At the proper time flowers must open, and when youths arrive at maturity they are given pleasure, and though by reason of wisdom they may train their desires, yet, when excited by maturity, they give way; it is probable that he will not be able to pass over that time, when the heart is with difficulty restrained; we will therefore tempt him with lovely women." The King therefore gave orders that all the most lovely and enticing dancing girls should be sent for, and informed them that the one who could seduce him should be made chief queen. They then decorated the Prince's chamber with all kinds of voluptuous objects and scents, and having roused him and placed him on a couch, directed that all who were not required should withdraw. Though the girls danced gracefully and sang sweet songs provoative of love, the Bodhisat was not moved, but reflected: "From the day of my birth, for these sixteen years, I have seen the danger of Hell and desired not the royal estate, now that I am arriving at the desired haven, were I to unite myself to one of these lustful devils, it would be to my everlasting shame. All the miseries which I have endured to obtain advancement will be of no avail if I cannot overcome this lust which has come to interfere with my purpose; no one hereafter will be able to escape the law of transmigration (va.t.tam); but if I first overcome this devil-called lust all those who come after me will easily be able to follow in the path laid down for them." So, holding in his breath, he remained motionless as one dead. On seeing this the girls lost all their joyous demeanour and, without looking back, fled away. Thus, from the time of his birth until he was seventeen years old, was he tested in various ways. CHAPTER II. After this the King sent for the Parohits and said: "O teachers, when I sent for you at the birth of the Prince, to find out his character by the various signs, did not you tell me that there was no adverse circumstance to be guarded against? But this thing, which you said was perfect answers not when it is questioned, nor moves a limb; it is like one who is utterly impotent and not what you foretold." The Brahmans answered: "Most excellent King, those teachers who are skilled in the books of omens are able to read all signs at a person's birth, but this son of yours was not obtained in the ordinary way, but after much supplication; if we had foretold that which was bad, all the royal ladies would have been made miserable, and for this reason we prophesied good." Then said the King, "What will it be best to do?" The Brahmans answered: "O King, if this unfortunate one be allowed to remain in the palace some terrible sickness or calamity will come upon yourself and the queen, or, maybe, to the whole country, let him therefore no longer remain in the palace, but let him be put into an imperfect horse chariot and taken out by the western gate, which is that of misfortune, and let him be buried secretly in the grave yard." The King, on hearing this, allowed his fear to get the better of his love, and kept not his heart steadfast, acting erroneously, so he said: "O Brahmans, if it be true that there is fear of calamity and misery to the country and royal household, let it be as you have advised." As soon as this was reported to Candâ Devi, she at once, without her attendants, went straight from the southern palace to the presence of the King, and prostrating herself before him, thus addressed him: "O King of righteousness, of the many presents which you gave me I took only such things as were suitable and returned the rest, now, therefore, grant me a boon in return. Your son is now of age, grant him the dignity of Yuvarâjâ, let us behold his glory whilst we two are yet alive." The King answered: "My Queen, in what way is your son fitted for this dignity? Do not thus address me when my heart is heavy." The Queen continued: "O my Lord, why are you so angry with me, and why does your wrath go out against your very heart's blood?" The King answered: "Lady, are you still ignorant that your son is not worthy; that be is base, and imperfect in his members?" "My Lord, if that were so, I would not dare to supplicate you for his life, if it be only for seven years; let him not be accounted worthless, for he is my son." But the King through his fear refused. (The Queen continues to supplicate, till at last she got the King to allow him to be anointed yuvarâjâ for seven days.) Having thus obtained her purpose, Candâ Devi ordered the Prince to be dressed in the royal robes and invested with all the insignia of royalty, and having placed him on the throne under the royal umbrella, the King and Queen, surrounded by all the nobles, thus addressed him: "Dear son, Prince Temiya, we have now handed over to you the sovereignty of these realms of Kâsi, and since you are now in full possession of the royal estate, and able to protect your country and people, may you enjoy your power in happiness unto your life's end." Then the Brahmans poured out the water of consecration and uttered blessings. A proclamation was also issued throughout the city that the King had made over the sovereignty to the Prince. When the city had been cleansed and decorated, the Prince was placed upon a splendidly caparisoned elephant and with a great company passed in procession through it. When they returned to the palace he was placed on a couch, and for the space of six sleepless nights they supplicated him, saying, "Dear son Temiya, canst thou not assuage our bitter grief? Ever since thou wast born, for sixteen long years, even until now thy mother knows not the day that she has ceased to weep: she is wearied and broken down, and at the point of death, and thou knowest that she is utterly heart-broken. Thy mother knows that thou art perfect in all thy limbs, beautiful to behold, and in no way defective. Out of pity tell thy mother thy wishes, for if she know them not how can she fulfil them? If thou hast any pity for her be her protector, for if such a noble son, as thou art, has no pity for his mother, how shall less noble sons know how to do that which is right to their parents? Those who strive for their lives when shipwrecked in the ocean, being unable to behold their mothers in danger, will swim with them on their backs, how then, my son, canst thou behold unmoved the misery of thy mother. "The little unfledged vultures in their nest, when oppressed by hunger, live in the expectation that their mother will bring them their food, and in the same manner thy mother longingly waits in hope that thou wilt speak to her. How long thinkest thou that thy mother can endure? Now that thou hast arrived at a proper age, and hast the ability, tell her thy purpose and remove her despair." Thus for five nights and six days she remained weeping and supplicating him, but though he was fiiled with compassion for her, yet in his desire to obtain perfect wisdom, and through fear of constant transmigrations, from which he desired to release himself and all other beings, he pretended to have no compassion for his mother, who was only one individual, and remained immovable and firm in his purpose. On the sixth day, his father hearing that there was no change in his condition, sent for a noble named Sunandâ, who was superintendent of the chariots, and said: "I am well aware of the defective state of Prince Temiya, but, through the entreaties of his mother, have endowed him with the dignity of royalty; and now six days have passed, and it is no longer right that I should suffer him to remain; as soon as the morrow dawns place him in a defective chariot drawn by ill-omened horses, and taking him out by the west gate to the burial ground, dig there a pit, and having thrown him therein, split his skull with a mattock, and shovel in the earth. When he has thus become of some benefit to the earth, go down to the river bank, and, having bathed yourself, return to the city." On the same evening Queen Candâ was utterly heartbroken at the news and said to her son, "Dearest Temiya, all thy mother's love is now in vain. Thy father has sent for his trusted servant Sunandâ, and, in his wrath, given orders that at dawn thou shalt be taken out by the west gate, slain, and buried. This is the last night in which thy mother shall behold her darling; if thou wilt but take pity on her say but one word, and my darling shall live and his mother be happy." But though the Bodhisat saw the terrible grief of his mother, and had great pity for her, he remained unmoved, thinking that as soon as he had been removed from the city he would become a good man, and then be able to show to his parents and family that he could be grateful to them. So the morning dawned that was to bring great misery to the Queen but joy to the Bodhisat. But Sunandâ, by the intervention of the Devas, took four auspicious horses, thinking that they were unlucky ones, and instead of an old broken chariot took that of the King, and having harnessed them, about four in the morning, drove in by the eastern gate to the door of the palace. He then went into the Prince's chamber, and, having taken up the Prince, made obeisance to the Queen, and said: "Your Majesty, be not angry, it is by order of the King." Then gently removing the Queen's hands, with which she still lovingly clasped him, he bore the Prince away like a bouquet of lotus flowers, and went out to the chariot. The Queen followed, sobbing and wailing to the palace door, where she fell down in a swoon. At this the Bodhisat, no longer able to endure his grief, turned his eyes towards his mother, and said to himself, "Alas, I know not whether my mother will die of grief or not, but if so my heart will be heavy for the rest of my life." But just as he was on the point of speaking to her he remembered that if he did so the whole of his diligent perseverance which he had pursued would become of no avail, so he determined to endure his grief, comforting himself with the thought that by preserving silence he would far greatly increase the benefit of both his parents and himself. Sunandâ, having placed the Prince in the chariot, directed its course to the western gate, but, through the merit of the Bodhisat and the power of the Devas, the pole of the chariot was, without his knowing it, directed to the eastern gate, and the Bodhisat passed out by that which was auspicious. As the chariot passed through it the wheel struck against the side and gave forth a sound, on hearing which the Bodhisat rejoiced, saying, "My great purpose is accomplished." Sunandâ drove out by the east gate, as he thought, to the burial ground, and, by the power of the Devas, came to a forest three yujanas to the east of Bârâ.nasi. Having chosen a suitable spot he drew up the chariot, and, having taken out the horses, let them graze. He then took off all the royal jewels and clothes which had been put upon the Bodhisat during the six days that he had been Yuvarâjâ, and, wrapping a small cloth round his (the Prince's) loins, commenced to dig the pit. Whilst Sunandâ was thus engaged the Bodhisat reflected, "For sixteen years I have neglected to use my limbs, and know not whether I have any strength." Then raising himself upon his couch with one hand he stroked the other, and having tried his arms felt his thighs, etc.; finding them in proper condition he got out of the chariot, and, as he was doing so, the Devas caused the earth to swell up so as to reach the floor of the chariot. Having walked round it two or three times he thought, "I had no idea I had so much strength, I could go a hundred yujanas (1300 miles) in a day; verily, if Sunandâ tried to stop me, I wonder whether I should have strength to overcome him." So taking hold of the chariot by the hinder part, he lifted it up like a toy, and whirling it round and throwing it from him, said, "Let as many charioteers as like come on." Then, seeing he had no clothes, he thought, "The charioteer has taken all my clothes, and I appear to be merely an ordinary man, but as ornaments give character and distinction I ought to have some to put on." The desire of the Bodhisat aroused Sakka, and he, seeing that Prince Temiya required clothes and ornaments wherewith to cause an impression on Sunandâ, ordered Visakrom to go and clothe the Prince with the raiment and ornaments of a Deva. Visakrom immediately went as directed. When Prince Temiya saw that he was clothed like Sakka himself, he knew that Sakka had done it. He then proceeded to the spot where Sunandâ was digging, and, standing on the side of the pit, thus addressed him: "Why thus hastily thou diggest, Charioteer, I would be told; Fearing lest another take it, Hidest thou thy store of gold?" Sunandâ being in a hurry to get the business over replied, without looking up, in the verses beginning: "Rañño mugo ca pakkhoca putta jâto acetaso" "A son has been born to our Râjâ who is deaf, dumb, and impotent, and lest on that account some terrible calamity may befall the country he has at length, after sixteen years trial, ordered me to put him out of the way as quickly as possible." On hearing that the Prince thought, "This charioteer is intent on digging the pit, and will not look up to see how glorious I am, I must say something to make him look up"; so he replied, "O charioteer, what is this that thou sayest? I, the son of Kâsi's Râjâ, am not like other deaf and dumb folk. Why do your wise ones say that I am? My ears are not deaf nor my mouth dumb; neither am I impotent in my limbs. Thou hast confessed that the Râjâ has employed thee. I am not as the Râjâ said, how then canst thou act in accordance with his orders? If thou actest without proper enquiry thou wilt be a law-breaker. My father chose thee thinking that thou wast wise, look at my person and consider it may fare badly with thee if thou heedest not. From my feet to my forehead, look and see that in form I am perfect, like the stem of a golden banana. Behold my stalwart arms. Hast thou not heard my soft clear-sounding voice that is like oil falling on cotton wool?" When the charioteer heard the Bodhisat thus praising himself, he thought, "Who on earth can this be, who is boasting so of his good qualities?" So, looking up, he saw the Bodhisat with all the glory of Sakka, and, not knowing whether it was a man or Deva, said: "Comely youth, from the moment of your arrival you have done nothing but praise yourself, and you have good reason to do so, for never before have I seen anyone so splendid. Who are you? Are you the Deva of this place? Or are you a Gandhappa from Himavanta? If not, perhaps you are Sakka himself, but I should be glad to know who you really are." On hearing this the Bodhisat answered: "Why, Sunandâ, dost thou ask me, Have I not already told thee? Neither Deva nor Gandhappa Am I, but the Prince of Kâsi, Well thou knowest though thou askest. Yea, it is thy plain intention In this pit to kill and hide me, Me, the son of Kâsi's Râjâ: Faithless to thy benefactor Wilt thou slay me, O Sunandâ?" As Sunandâ, however, gave no answer, not believing that it really was Prince Temiya, the Bodhisat said: "Should any one beneath a tree Take shelter from the sun or rain, Then break its boughs or pluck its leaves That man is base, his friendship vain. The Râjâ is a mighty tree, And I, his son, a branchlet fair, The man who harbours 'neath our shade Is even thou, O charioteer. Foulsome the deed didst thou betray me, And in this lonely forest slay me." Seeing that Sunandâ was not convinced that he was the Prince, and that he was acting wrongly, the Bodhisat continued in the following stanzas:-- 1. That man hath all at his command, Both food and drink and raiment too, E'en though he journey far from home, Who ever to his friend is true. 2. In town or hamlet should he roam, Although his worldly goods be few, High is he held in men's esteem If ever to his friend he's true. 3. Nor thieves nor princes take his store, Nor robbers beat him black and blue, He walks unharmed amongst them all, If ever to his friend he's true. 4. Peaceful he rests within his walls, Honoured by all in council too, Chief of his clan, I ween, is he Who ever to his friend is true. 5. He is respected who respects, To him who honours honour's due, Famed and renowned in every land Is he who to his friend is true. 6. He shines as bright as burning fire, Or like the Devs of brilliant hue, Not wanting in magnificence Is he who to his friend is true. 7. In all his fields his seeds grow well, His flocks and cattle are not few, Of that he sows he reaps the fruit, If only to his friend he's true. 8. By fall from lofty rock or tree Should he meet death, he reaps his due, He finds a sure abiding place Who ever to his friend is true. 9. As by its roots so firmly held No storm the Peepul may subdue, So by his foes unhurt stands firm The man who to his friend is true. The Bodhisat having recited the above stanzas in a clear sweet voice that made the echoes of the forest resound, did not altogether convince Sunandâ, who came out of the pit and went to look in the chariot. Seeing neither the Prince nor bundle of clothes in it he became convinced, and throwing himself at the Bodhisat's feet, besought him to return to the city, saying, "O Lord, I have greatly erred against thee, pray return. What advantage can there be in this forest? Return to the city, and be an ornament to the council chamber." But the Bodhisat replied: "Sunandâ, in this forest I am free. I fear that if I were king I might fall into hell. I have not been driven out, but have come of my own free will." Sunandâ thereupon said: "O master, since thou hast a heart full of pity for the poor, if thou desirest not to enjoy the royal estate and wilt not return to the city, and I go alone, I shall receive condemnation when I inform thy royal parents of all that has occurred. The nobles, soldiers, and people, from the highest to the lowest, will on the other hand, shower blessings on my head if thou wilt return with me. I pray thee, therefore, to return with me to the city." The Bodhisat replied: "Sunandâ, thou thinkest of thyself only, and hast no regard for me. "My father and mother, not knowing my purpose, have made me an outcast, thinking me unworthy of the royal estate, and through your assistance I have come into this forest where I feel the delight of the Moon when it has escaped from the jaws of Rahu. Why should I return? I will remain here as a recluse, where all my desires shall be fulfilled. Sunandâ, if those who desire a benefit work diligently their purpose will be accomplished sooner or later. For the last sixteen years I have done this, and now, Sunandâ, with your help, I have obtained my desire." Sunandâ replied: "Lord, your words are so pleasing to my ears that they cannot be satisfied, how is it that you could remain silent for sixteen years, when your father and mother, night and day, besought you to utter but one word. Was it right not to have compassion for their misery?" Prince Temiya replied: "Sunandâ, my reasons for feigning dumbness, deafness, and impotence were these. About a month after my birth, when reclining," etc., etc. I therefore preserved silence and endured all those miseries. knowing that I should receive the reward of Nirvâ.na. Death and old age e'er surround us, Everywhere decay is rife; Why should man when born in this world Be the slave of lust and strife? On hearing these words Sunandâ thought, "The Prince by birth is of the highest of the three castes; in the matter of wealth he is lord of all, and in person as glorious as the rising sun; there is no Deva or man who can compare with him, and yet he casts aside all the magnificence of his father's kingdom and goes into the forest to become a recluse; of what advantage will it be to me to return to my former service; I had better remain with him and become a hermit." So he said: "Lord and master, if you will but give permission, I, too, will become a hermit in this forest and not return to the city." The Prince, however, thinking that his father and mother would suffer further trouble if Sunandâ were not to return, said: "Sunandâ, though, for your future welfare, I wish to grant your request, it is not right that you should become an ascetic just yet. You are not your own master, but have been sent on duty; if you were, to become a recluse now this chariot and these ornaments would be a debt recoverable from you, and no debtor can become an ascetic." Sunandâ answered: "Lord and master, I will return to the city, but here, I pray thee, stay, lest, knowing not thy dwelling, when I return, I may not find thee." The Prince answered: "I will do as thou sayest, for I, too, am desirous of seeing my father and mother; go without fear and inform them that I am well and that I wish I to ask their pardon. I will remain here with longing eyes, bending towards them like the stem of a banana, and await their coming with my feet in contact, my knees close together, and with my clasped hands enclosing a lotus bud raised respectfully to my forehead." So Sunandâ made ready the chariot and returned to Bârâ.nasi. Now the Queen Candâ Devi, ever since her son had been taken away, had been unable to rest on account of her grief, and remained at the window watching for the return of the chariot. As soon as she saw Sunandâ approaching and driving up to the gate alone, she, wailing and beating her breasts, addressed him as follows: "O Sunandâ, was my son verily deaf and dumb when you slew him, did he not utter one word. Tell me truly, O charioteer; when you cast him into the pit, did he move neither hand nor foot?" Sunandâ, leaving the chariot, came up into the palace, and, prostrating himself before the Queen, said: "Have pity, O Queen, I will tell thee all." On the Queen replying "The King gave the order, thou hast nothing to fear," Sunandâ related to her all that had happened, and when he had made an end of his story the Queen, like one who has been saved from the water by a Garu.la, being full of great joy, was unable to realize the good news. Sunandâ also informed the King of the Prince's desire that they should all go out to see him in the forest. Now as soon as Sunandâ had gone, Prince Temiya determined that it would be better for them to find him in the garb of a recluse, and by the power of his merit Sakka gave orders to Vissakammo to go and build him a monastery, and provide all that was requisite. So Vissakammo did as he was ordered, and built a large monastery complete in every particular, with groves and water-tanks full of lotus plants. He also provided all that was necessary for the use of the monks. When the Bodhisat saw this he said: "Wonderful is the power of merit." Then going into the monastery and reading the inscription, he knew that it had been built by Sakka's order. Having put on the monastic dress and taken his staff, he went out into the groves, where, walking up and down, he said: "Ah! pleasant! Ah! pleasant!" He then returned into the monastery and spent the whole of the day in meditating on the "Brahma Vihâra Kamma.t.thânam." ln the cool of the evening he went out into the grove, and plucking leaves from the trees, regaled himself on them. His royal parents at Bârâ.nasi were so overcome with joy that the King said: "I will myself go forth and bring him back." So he sent for the Senapati, and ordered all the chariots, elephants, and men at arms to be prepared, with all kinds of music. He also directed that the 500 foster-brothers, and as many as liked besides, should go with him, even to the number of an "akkhobha.ni." Sunandâ, having made ready the king's chariot, and harnessed thereto four horses of the breed of Sindo, went in and informed the King that all was ready, and he, being in haste to get to his son, said: "O Sunandâ, are the horses fit for the journey? Those that are too fat, though they be strong, are slow in their paces; those that are too thin, though swift, may not hold out." Sunandâ replied: "O King, fear not that your journey shall be hindered, I have picked out those that can go." Then the King of Kâsi said: "In that case inform the Queen, and let her women make ready, for I am going forth into the forest to relinquish my sovereignty to my son. Let the insignia of royalty, viz. the jewelled yak's tail fans, the armour, the sword, the shoes, and the white umbrella be placed in the chariot." When this had been done he mounted the chariot, and set forth with a mighty host, and going out by the east gate arrived quickly at the place where the Prince was. The Queen followed in another chariot, accompanied by her 16,000 ladies, and when they got near the monastery they encamped and erected a temporary palace. Prince Temiya having heard that his father was coming prepared a seat for him. The King on leaving the camp got out of his chariot, and surrounded by his nobles, went on foot to the monastery, and when they entered the precincts they raised their hands in adoration, and went up into the monastery and bowed themselves before the Prince. The Prince enquired after his father's health, and that of his mother, and all the household; on which the King replied: "O, my son, we are all well and in good health." The Bodhisat then, having heard that his worldly affairs were well, desired to ask after his religious state, and said: "My father, how is it? Daily dost thou drink that non-intoxicant drink called 'Vigilance?' Dost thou eschew that drunkenness called 'Sensuality,' which causes forgetfulness of the law? Treading not the thorny path of wrath, dost thou travel on the good road of love, patience, and pity? Dost thou also delight in charity and open-handedness?" To which the Râjâ replied: "Dear son, I drink nought but the wine 'Vigilance,' and I cause others also to drink thereof. I eat not that which is false, but that which is true. I pursue not the path of bad actions, but travel on the road that is good. I delight also in alms-giving." The Bodhisat then asked after the welfare of everyone and the state of the country, etc., in three stanzas, and then said: "My father, I trust that your coming to this monastery may not be without profit; in order that it may not be so I have prepared this seat, pray be seated." The King, however, refused to sit on it, whereupon the Bodhisat suggested that the nobles should prepare him a seat of grass like that on which he was seated. Then, going into the monastery, he brought out his bowl full of leaves mixed with water and set it before his father, saying: "This is my food, and it is the excellent food of those who dwell in the forest. Even salt should not be put to it. For those who desire to be free from the lusts of the flesh it is most suitable. Eat of it, my father, as much as thou desirest, for I can obtain it in plenty." The Râjâ answered: "Dear son, I am not accustomed to a diet of leaves, but eat only of the best rice. Do you really eat this my son?" The Bodhisat replied: "Father, I eat these leaves every day, and it is the food most proper for ascetics." When his mother arrived at the monastery, surrounded by all her ladies, and beheld her son, her heart was filled with delight and she swooned, but having recovered her senses she embraced his feet, and having wept, returned to her seat. The Râjâ then showed her the bowl of leaves, saying: "Lady, see what your son eats." The King then said: "Dear son, I am filled with wonder that you should dwell in this forest alone, and eat of these leaves without even salt to flavour them, and yet have so handsome an appearance, even more beautiful than you were before." To this the Bodhisat answered: "Father, that which is called beauty belongs to those who have peace of mind, the beauty of those who are discontented is destroyed; those who have cares for what has passed or is about to be, are like those who throw straws into the air. I, who sleep on this rough bed of grass, find it softer than a couch. I have no care or fear for these simple articles. I need no guards with swords and spears. Though I have lived as an ascetic for sixteen years, I am good-looking, and I have no dread on account of what I may have done. This day I have eaten, and have no thought for the morrow as to what I shall eat or what I shall put on; I am content with what I have to-day and with what I may obtain hereafter." The King, still hearing himself addressed as father, thought, "My son has not relinquished his love for his parents, I may still be able to get him to come back to the city," so he said: "Dear son, with a great company of elephants and chariots have I come to take you back to the inheritance of your ancestors, and now hand them over to you with 16,000 lovely virgins as your handmaids; suffer the ceremony of consecration to take place and return to the city as its ruler. Now that you are of age to enjoy life, do so, and when you are older become a hermit." The Bodhisat answered: "Father, ascetics are to be praised a thousand times more than those who have done good deeds from their earliest youth. To avoid wealth that is offered is most excellent, I therefore reject all this wealth and will do that which is right. I desire not the royal estate. Young men and maidens before they are married and have children think that they wiil neither grow old nor die, and, therefore, embrace not the life of an ascetic, but it should not be so; all beings are born to perish, and in youth there is no room for delay, for since sickness, old age, and death, are ever oppressing us, how can one say that one's own body belongs to one's self or even to one's father or mother? It is the nature of life to ebb slowly away, and one is like the fish in the pool whose water dries up from day to day. Where, then, is the advantage of youth, which is but for a moment? O, my parents, the world is for ever oppressed; it is ever surrounded." His parents, wishing to know more, said: "What is this enemy that is always oppressing the world? What is it that ever surrounds it? How may we act so as not to act in vain? To this the Bodhisat replied: "This world is by death afflicted, All are subject to decay; Know, O Khattiya, each night too, Ne'er in vain may pass away." This verse he explained more fully as follows: "Father, that which ever oppresses the world is death, and that which surrounds (accompanies) it is old age; that which passes not in vain is night. The explanation is this: The life of a being is like the thread in a loom, and the night is as the weaver that toils unceasingly. By constant weaving is the thread consumed, and the end of life is like the end of the night." "Again, a being is like a tree on the bank of a river, death and old age are like the rushing water that wears away the bank, and the water in its course goes not by in vain. It is like the night that brings old age, diminishes the strength, and deforms men's beauty." On hearing this his father said: "Dear son, since by your preaching I have obtained a right frame of mind, and have arrived at the time of life when one is discontented with the world, I will become a hermit; but you, who still are in the prime of life and able to enjoy it, and see the right path which enables one to escape from evil, may be able to reign in accordance with the ten laws, and, in your old age, may become an ascetic; suffer now your father to remain in the forest, whilst you return to the city and carry on the dynasty." But the Bodhisat replied: "Since riches are destroyed by the five enemies, one ought not to be their owner, and, though they may increase, since the owner must die he must forsake them. If loss must be the end, why take up the royal estate? If women, too, like wealth, also come to an end, why does my father offer them to me? Since the beauty, which is to-day, cannot be relied upon, but is destroyed by old age, why does he praise the excellence of beauty? If I have escaped from the flood of lust, and stand on the firm bank, of what use to me are wealth, children, and beauty? I am ever reflecting on, and never can forget the fact, that destruction is the end. To me, who am ever meditating on death, what would be the possession of wealth or the delight of love? As the fruit that is ripe falls to the earth from its stalk, so all beings that are subject to rebirth are subject to decay of vital force. Every moment beings that we have seen in the morning we behold not in the evening, and those that we behold at eve have disappeared in the morning. We ought, therefore, to seek with all diligence for release from hell, the five enemies, decay and death, and strive to be full of that merit which is the result of charity properly directed. We ought not to procrastinate, saying, 'To-day it is well, and to-morrow it will be well also.' And why? Has anyone ever made friends with death, so that he may know the day and the hour of his dissolution? Even now or to-morrow death may lay his hand on us. We are ever surrounded by the great thief, and his ever-watchful host is ready to seize their oppartunity. O my royal father, how canst thou say to me, 'Now is the time for enjoyment, now is the time to be an ascetic?' I, who have avoided these dangers, and separated myself from them like the fruit that is loosed from its stalk, am not of myself able to rejoin the world. Do not ask it of me, but do thou, like me, if thou hast any regard for the law, without further delay, become an ascetic, and pass thy time in meditation." On hearing this the King became urgently desirous of entering on the life of an ascetic, and said: "Dear son, I beg pardon, I no longer desire wealth as of greater value than grass or leaves. I put my trust only in thee; suffer me to become a Rahan." Queen Candâ also said: "Dear son, make thy mother a Rahan; I desire not to return to the city." The whole of those who came with them also determined to embrace the ascetic life. The King, therefore, sent for the city magistrates and said: "Return to the city of Bârâ.nasi, and let it be proclaimed that the King of Kâsi, who has overcome all his enemies, makes known to all his subjects, within and without, that he, having overcome all his spiritual enemies at the feet of his son, Prince Temiya, counts all his wealth as but a bitter taste that he has spat from his mouth, and that he now desires that all who wish to partake of that ambrosia, called the "life of a rahan," should renounce all their worldly goods and come out and do so." So the magistrates did as they were ordered, and the people, with one accord, throwing open all their treasure houses and concealed treasures, left them, and came out into the forest. A few drunkards, however, remained behind. So the city was deserted, and when all the people came to the forest they became Rahans. The Bodhisat caused all who were strong to remain outside, and the old and infirm were admitted to the monastery. The women with children at breast, and the young women, were told off to separate places, and other monasteries built after the pattern of that built by Vissakammo. Thus they dwelt, living on the fruits that fell from the trees and listening to the preaching of the law. They were called by the name of "Sayampatita phalâ hâra," or the "takers-of-self-fallen-fruit." When the King of Sâmanta, which adjoined Kâsi, heard that the King of Kâsi and all his people had become Rahans, he went with a large army to take possession, and on entering into the city and seeing the beauty of its palaces and fortifications he was astonished, and said: "Surely the King of Kâsi could not have left all these simply to become an ascetic, some great calamity must have befallen him." He ordered, therefore, the drunkards who were left behind to be brought before him, and said: "Sirs, what calamity has befallen your sovereign?" The drunkards answered: "O King, no calamity has befallen our sovereign. His son Temiya, who was his heir, was afraid of succeeding to the royal estate." They then related to him the whole story. Hearing this the King of Sâmanta thought he had better do likewise, so, asking by what gate they had gone out, he followed with an his host and came to the Bodhisat's monastery. When the Bodhisat saw them he ascended into the air and preached the law to them. So the King of Sâmanta and all his host were converted and became Rahans. And so it befel the Kings of other countries. The elephants and horses having no one to look after them became wild. All these Rahans, when they changed their existence, went to the Brahma heavens, and the animals went to the Deva heavens. The Buddha then summed up the story as follows: The fairy is now Upalava.n.na, my chief female disciple; Sunandâ is Sariputta. The then Sakka is now my nephew Anuruddhâ; Vissakammo is now Ânandâ; Candâ Devi and the King of Kâsi are the present rulers of the Sâkya realm, who reign as the chiefs of the Sâkî race in Kappilavastu; and Prince Temiya is now myself, the Buddha. Suva.n.na Sâma Jâtaka. In the country of Savutthi there was a very rich merchant who had an only son, and he was beloved by both his parents. One day, when looking out of the window, he saw a number of people going to the Jetavan monastery to hear the Buddha Gotama preach; so, taking some flowers in his hand, he went with them. After the sermon was over he asked to be admitted to the Order, but the Buddha refused to admit him before he had obtained his parents' consent. He accordingly returned home and made known his wishes to his parents. They answered, "Alas! dear one, thou art the sole offshoot of thy family, and the apple of our eyes--our very life. If thou leavest us, how can we survive? We are getting old, and may die to-day or to-morrow. Do not leave us to become a Monk." The youth, through grief, was unable to eat for seven days; so his parents said, "Verily, if we do not give him leave he will die, and we shall no longer behold him. It will be better to grant his request." So they consented. The youth went with great joy into the presence of the Buddha and requested to be admitted to the Order. The Lord thereupon summoned a Monk and directed that he should be made a novice. After studying for five years he thought, "There is too much to distract me here, and I desire to complete myself in the Vipassanâdhura"; so, taking his Kammathan, he left Jetavan, and went into an out-of-the-way part of the country. However; after studying there for ten years, he was still unable to obtain the "path" or "fruition." During those ten years his parents had grown old, and, being robbed by their servants, were reduced to great poverty. Only one small water-pot remained to them. At that time a Monk came out from Jetavan to the place where the novice was. Falling into conversation, the novice enquired after the health of the Buddha and his eighty chief disciples. Afterwards he made enquiries regarding his parents. The Monk replied, "Good sir, do not ask me about them. They had an only son, who became an ascetic, and from that day they have declined and are now in abject poverty, begging their daily food." The novice burst into tears, and, on the Monk asking why he wept, said, "O reverend sir, those poor ones are my own parents." The Monk answered, "In that case, young sir, your parents have been ruined through you; return and look after them." The novice reflected thus: "Though I have studied with diligence for ten years I have obtained neither 'the path' nor 'fruition.' I had better forsake this life, and, through taking care of my parents and other good works, obtain the Deva country." In the morning he handed over his cell to the Monk, and started for Jetavan. Now at the back of the monastery there were two roads, one leading to the monastery, and the other to the city. Standing there he reflected thus: "Ought I first to pay my respects to my parents, or to Buddha? I may see my parents for some time, but the Buddha only this day. I will go at once to the Buddha, and to-morrow go to see my parents." Now that very morning the Excellent One had taken a survey of the world, and had seen that the novice was on the point of attaining "the path," so, when he arrived at the monastery, the Lord was preaching on the "Sutta," called Mâtuposaka. The novice, sitting at the edge of the assembly, heard this beautiful discourse, and thought, "I can leave the Order and look after my parents. But the excellent Lord says, 'Even though you be a Rahan you should repay your parents for the benefits they have conferred upon you.' Verily, had I passed by without doing reverence to the Lord, I should have been abased from the status of a Rahan, which is so difficult to attain. I will not leave the Order, but remain in it and look after my parents." Having made a reverent obeisance to the Lord he left Jetavan and proceeded to Sâvatthi, and having begged his food and taking it to the forest, became as if he were one who had merited expulsion (Pârâjika). In the morning he went to beg his rice, and then to see if he could find his parents. At the same time they, having begged their daily meal, were sitting under the wall of a house, and the novice, seeing them, stood near with eyes full of tears through grief for their miserable condition. They did not recognize him, however, and his mother, thinking that he stood there waiting for food, said, "Reverend sir, we are very poor and have nothing fit to offer you, we beg your pardon." On hearing this the Monk still stood there with streaming eyes and a bursting heart. Then his father said to his mother, "Lady, go and see who he is." So his mother got up, and, going near, recognized him. Like one who is mad she crouched at his feet and wept bitterly. His father also embraced his feet and wept likewise. The Monk, unable to restrain himself, wept also. At last, controlling his grief, he said, "Be not afraid, dear parents, I will feed you." From that day forth he begged and fed them. If he got sufficient for his own wants he ate, but, if not, he fasted. If clothes were given him he presented them to his parents, and after they had worn them out, he patched and dyed them, and wore them himself. Through feeding his parents he became thin, like a dry leaf. The Monks, who were his companions, then questioned him, saying, "Sir, you were once very handsome, but now you are rough, dirty, and withered; what ails you? Why do you give away the offerings made to you? It is not lawful." He hid his head through shame and made no answer. The Monks went to Buddha, and said, "Lord, this Monk makes away with the goods that are presented to him." The Lord then sent for him and questioned him, saying, "Dear sir, is it true that you give to men the things that are bestowed upon you as offerings?" The Monk replied, "It is true, Lord. I give them to my parents." The Lord replied, "Dear sir, it is well done, it is well done. Thou art one who walkest in 'the path.' In former ages I also supported my parents." The young Monk was comforted and the Buddha remained silent. The Monks then asked the Buddha to relate the story of his former existence, and he related as follows. In times long past, near Bârâ.nasi, there flowed a stream, and on one side stood a village called Nesâdagâma, and on the other bank there was also another village. Both were inhabited by fisher-folk, and governed by headmen who from their youth were friends, and had engaged to give their children in marriage to one another. In course of time to one was born a son, to whom he gave the name of Dukûla; and in the other's house was born a girl, to whom they gave the name of Pârikâ (or Pârimâ). These two were very handsome, and, though of the fisher caste, would take no life. When Dukûla was sixteen his parents said, "Dear son, our friend's daughter is very lovely, we wish you to marry her." But he, being one who had just been born from the Brahma heavens, closed his ears, and, though they pressed him again and again, refused. The parents of Pârikâ also pressed her to marry Dukûla, but she would not. Dukûla then sent Pârikâ a secret message, to the effect that she had better marry some one else, and she also sent a message to the same effect. The parents forced them to wed, but, nevertheless, they embarked not on the ocean of lust, but, with the consent of their parents, became hermits. Leaving their native villages, they retired to Himavanta, and following a tributary of the Ganges, called Migasammatâ, they at last arrived in the forest. Sakka, becorning aware of their intention, directed Visakrom to prepare a cell for them. Dukûla and Pârikâ, following a path, came to their cell, and seeing, by the inscription, that it was intended for them, took off their ordinary garments and put on the hermit's dresses that had been prepared for them. They studied the Kâmâvacara Brahmavihâra, and became so imbued with lovingkindness that all the birds and animals loved them, and harmed them not. Every day they drew water from the stream, and went in search of fruits. Living apart, they kept the rules of ascetics most rigorously. One day Sakka came to see how they were getting on, and, foreseeing that their eyes would become blind, approached them, and, addressing Dukûla, said, "Reverend sir, I see that danger may befall you. Why do you not cohabit with your wife and obtain a son?" Dukûla answered, "Lord Sakka, why dost thou say this? When we lived amongst men we hated their ways, and now that we have become hermits how can we act thus?" Sakka replied, "There is no need for you to do so, but, at certain times, stroke Pârikâ's navel with your hand." He then took his departure. When Dukûla told Pârikâ she consented. Just then the Bodhisat was about to leave the Deva-heavens, so he took up his abode in the womb of Pârikâ, who, in due course, bore a son, whom she named Suva.n.nasâma. When Pârikâ went into the forest in search of fruits and roots the Kinnari nursed him. At the age of sixteen Suva.n.nasâma was alone in the cell, whilst his parents had gone out, and a great storm came on. They took refuge beneath a tree on a mound, in which dwelt a huge serpent. The rain washing the smell of their bodies into the serpent's nostrils it became enraged, and spat forth its poison, so that they both became blind and unable to find their way home. As his parents did not return at the usual time, Suva.n.nasâma was alarmed, and determined to go and find them, so he went into the forest shouting Father! Mother! When they heard him they answered, saying, "Do not come close, dear one, there is danger." So he reached out his staff to them, and told them to lay hold of it. Seeing they were both blind he first wept and then laughed. On their asking why he rejoiced, he replied, "Dear Father and Mother, I wept at the thought that you had become blind whilst still so young, but when I remembered that I should now have to take care of you, I rejoiced." He then conducted them to the cell, and from that day took care of them, going daily to the forest in search of food. In this he was assisted by the Kinnaras. Now at that time there reigned in the city of Bârâ.nasi a king named Pi.liyakkha, who was so fond of hunting deer that he left his kingdom in charge of his mother, and went into the Himavanta to hunt them. One day, after following the course of the Migasammatâ, he came to the place where Suva.n.nasâma was accustomed to draw water. Seeing footsteps he concealed himself in a thicket, holding his bow bent with a poisoned arrow ready. In the cool of the evening, the Bodhisat, surrounded by deer, went down to the stream to draw water. Pi.liyakkha was astonished at the sight, and thought, "I have never seen anything like this before. Can it be a man or a Deva? I will draw near. If he be a Deva he will fly up into the sky, but if a Nâga he will sink into the earth, and I shall be unable to tell my nobles what it is that I met with. I had better shoot first and then see what it is." The Bodhisat had filled his pots and bathed, and, having put on his red garment, came up the bank. As he came Pi.liyakkha let fly his arrow, which entered at the right side and pierced him through to the left. The Bodhisat, feeling that he was shot, and that the deer had all fled, carefully set down his water-pots, and, turning his face in the direction of the cell where his parents were, prostrated himself on the sand and there lamented. Sâma. "Who has shot me with this arrow, Me, so blameless, drawing water? Brahman, Khattiya, or Vessa, Lying hidden, who has shot me? Not for eating is my flesh fit, Nor my skin for ought adapted, Say, O friend, with what intention, Lying hidden thou hast shot me?" Pi.liyakkha. "I of Kâsi am the Râja, I am known as Pi.liyakkha, Casting off my state for pleasure, Came I here to shoot the red deer. Skilful am I with the long bow, Far renowned for deeds of daring, Ne'er may elephants escape me Should they come within a bow-shot. Say of whom thou art the offspring. State thy name, thy tribe, thy father." Sâma. "I am of the tribe of Nesâda, and my parents call me Sâma. O King of Kâsi, behold me as I lie here bathed in blood, and pierced by thine arrow, as if I were a deer. See how I spit blood. Since thou hast mortally wounded me, I ask thee, O King, why thou hast shot me? Wast thou in search of a leopard's skin or the tusks of an elephant? Why hast thou shot me, O Râja." Pi.liyakkha. "The deer that I aimed at, being near thee, was startled when it saw thee and fled. Therefore, overcome by anger, I shot thee." Sâma. "O King, how canst thou say this? There is not a deer in the whole forest that would flee at the sight of me. From the time I began to know my own intelligence, from that moment neither deer nor other wild beasts fled from me. From the time that I first put on the red garment and attained youth, from that moment the animals fled not at my approach. O King, the Kinnaras, who dwell on the heights of Gandhamâdana, are a timid folk, but joyfully they accompany me in the forest and delight in my presence. Would a deer, then, be startled on seeing me?" Pi.liyakkha. "O Sâma, why do I speak falsely? The deer was not startled by thee; but in anger I let fly the arrow. Whence hast thou come, O Sâma, and by whom wast thou sent to draw water in the river Migasammatâ?" Sâma. "Blind are my father and mother, whom I cherish in this vast forest. For them I draw water, coming to the Migasammatâ. "Alas! they, have but food for six days, and if water be not brought them they will die. My inability to see my parents is a far greater misery than the wound of this arrow. As for the pain caused by this arrow, all men will have to bear pain in hell. But if I see not my parents the smart will be far greater. "Alas! my parents will be left weeping for me, solitary and helpless. Even now, O King, they are bewailing my absence, and wandering through the forest calling for Sâma. This thought, indeed, is like a second arrow that rends my heart. Ne'er again shall I behold those dear blind ones." Pi.liyakkha. "Weep not, O lovely Sâma, I will take up thy duties and feed them in this vast forest. I, so skilled with the bow; I, who am so rough and cruel; I will take upon me thy duties and feed thy parents; feeding them with fruits and meat left by the lions and tigers. O Sâma, where is their dwelling? Point it out quickly, and I will look after them as thou didst." Sâma. "By this footpath, O Râja, from the spot where I lie dying, having gone not half the distance that a man's shout may reach, there thou shalt find my parents' dwelling; there are my father and my mother. Thither go and support them, Râja. Hail to thee, O King of Kâsi! Hail to thee Kâsi's protector! My blind father and my mother, Feed, I pray thee, in this forest. Raising to my head my clasp'd hands, I implore thee, Kâsi's Râja; To my father and my mother My last loving words deliver." The Râja promises to give the message and Sâma faints. Seeing that he had stopped breathing, and was growing stiff, the king became terrified, and, raising his hands to his head, lamented loudly, making the echoes resound with his cries, saying, "Formerly I thought not of death, but now that I see this Sâma dead before my very eyes, I know death must come to all men. But now he was speaking to me, and now through the power of this poisonous arrow he will speak no more, and I, who have slain this innocent one, must go to hell. For ages and ages I shall suffer, and I shall be known and reviled in every village as the king who did this terrible thing. Who is there in this vast forest, remote from men, who can revile me? In the towns and villages where men congregate let the memory of this sin be made known. Now I know that death must come to all, for I have seen it." When Pi.liyakkha was thus bewailing his wretched fate and wickedness, the Devi Bahusundarî, who dwelt on the Gandhamâdana peak, and who watched over the Bodhisat like a mother, looked out to see how things were going with him, and seeing that he had been shot with an arrow, and that Pi.liyakkha was loudly lamenting over him as he lay on the silvery sands of the Migasammatâ, said, "Verily, if I do not go quickly my son will die, Pi.liyakkha's heart will break, and in consequence Sâma's parents will die of starvation. If Pi.liyakkha takes the water-pots to Sâma's parents he will be able to tell them, and bring them to the place where Sâma is lying. If he brings them there, both Dukûla, Pârikâ, and myself will make a solemn asseveration, the power of the poison will disappear, and Sâma recover his health. Dukûla and Pârikâ will also regain their sight, and King Pi.liyakkha, having listened to the Law preached by Sâma, return to Bârâ.nasi, make great offerings, and on his death go to Deva-land." Bahusundarî, therefore, flew to the river Migasammatâ, and, hovering in the air, unseen, thus addressed Pi.liyakkha. Bahusundarî. "An evil deed hast thou done, Mahârâja, for thou hast slain three innocent persons with one arrow. Come hither and I will instruct thee how to support those blind ones, and so obtain a blessed hereafter." On hearing these words Pi.liyakkha resolved to devote himself entirely to the support of Dukûla and Pârikâ. Then doing reverence to the corpse, and covering it with flowers, he poured out a libation and passed thrice round it. Then, after doing reverence to the four quarters of the heavens, he lifted the water-pots, with a heavy heart, and took the path leading southwards. Dukûla. "Whose is the sound of these footsteps? Can it be a man who comes hither? They are not the footsteps of Sâma, for he treads lightly. Who art thou, good sir?" Pi.liyakkha. "I am the Râja, of Kâsi, and I am named Pi.liyakkha. In pursuit of the red deer I have left my kingdom. Skilled am I in the use of the bow and well known for my strength. No elephant that comes within reach of my arrow can escape." Dukûla. "Hail Mahârâja! May thy coming be propitious. Make known thy wishes. Here are tinduka and other fruits sweet and pleasant. Eat them, Mahârâja, for they are choice ones. Here, too, is cool water brought from the mountain rill. Drink, Mahârâja, drink freely." Pi.liyakkha. "Who, then, has brought ye these fruits, O blind ones? Ye have so choice a collection that I think ye are not really blind." Dukûla. "O Râja, these fruits were not brought by us, but by our son, our youthful Sâma. A youth of goodly mien. He has taken his pitcher to the Migasammatâ to get water for our use and ought to be returning." Pi.liyakkha. "Alas, hermits, I have slain with a poisoned arrow the beauteous Sâma, who supports you. That Sâma whose locks are long and black. This Sâma, whom I have unfortunately slain on the banks of the Migasammatâ, lies blood-stained on the silvery sand." Pârikâ. "Dukûla, who is this who speaks of the death of Sâma? At his words I tremble as though my heart would break." Dukûla. "It is the Lord of Kâsi, who says that he has slain Sâma whilst shooting deer near Migasammatâ. Be not angry." Pârikâ. "Why should I not be angry when he has slain our darling son?" Dukûla. "Pârikâ, though he has slain the dear son who supported us in our blindness, it is not good to be angry. Anger brings not a good result." Dukûla and Pârikâ beat their breasts and wail. Pi.liyakkha. "Alas! Dukûla and Pârikâ, I have slain your Sâma. Weep not thus for your dear one, for I will support you in this desolate wilderness. I am skilled in the use of the bow, and will supply your wants. Flesh and fruits will I bring to you, and cool water from the spring. Be not afraid. I desire not to be Râja, but will wait upon you till my life's end." Dukûla and Pârikâ. "'Tis not lawful, Mahârâja, that thou shouldest wait upon us. Thou art our Lord, and we venerate thy feet." Pi.liyakkha. "O hermits, who are of the tribe of Nesâda, henceforth ye shall be honoured. Thou, Dukûla, shalt be my father, and thou, Pârikâ, my mother." Dukûla and Pârikâ. "Hail to thee Râja, of Kâsi! Hail to thee, Kâsi's protector! With supplicant hands we entreat thee to lead us where Sâma is lying, so that when we have caressed his lovely face and feet we may ourselves follow in his footsteps." Pi.liyakkha. "My friends, Sâma, whom, alas, I have killed with my arrow, is dead in this vast forest of Himavanta, that is full of all manner of terrible beasts. For this night, I pray you, remain in your cells." Dukûla and Pârikâ. "Though in this far-stretching forest there are beasts in hundreds and thousands we fear them not in the slightest, no hurt nor harm will they do us." The Buddha. O Bhikkhus, Pi.liyakkha, being unable to prevent them from going, took them by the hand, and led them to the place where Sâma was lying. On beholding (P. Disvâna patitam Sâmam: though they were blind) Sâma lying in the forest besprinkled with dust, like the sun or the moon that has fallen to the earth, his mother, afflicted by grief, then solemnly made an asseveration. Pârikâ. "By virtue of the fact that my son Sâma strictly performed all the duties of a Brahmacâri: by the virtue of those duties may the poisonous venom of the arrow disappear." "My son Sâma was ever truthful: by the power of that virtue may the poison disappear." "My Sâma was ever dutiful to his parents: by the power of that virtue may the poison disappear." "My Sâma was ever respectful to his parents and his elders: by the power of that virtue may the poison disappear." "I loved my Sâma more than life: by the power of that love may the poison disappear." "If there be any merit accruing to thee, dear son, or to me, or thy father, of which we have taken no account: by virtue of that merit may the power of the poison pass away." Dukûla, perceiving a slight movement, cried out, "My son still lives," and then proceeded to make an asseveration in the same words. Sâma rolls over on to his other side, and the Devi Bahusundarî continues: Bahusundarî. "Long have I dwelt in Gandhamâdana. None other have I loved but Sâma, who was as my own son: by the power of this love may the poison be assuaged." "As the forests of Gandhamâdana are full of sweet scents, and there is not a single tree therein that is not sweet scented, so may the venom of the poison pass away." The Buddha. Dear Bhikkhus, as soon as Bahusundarî had completed her asseveration the power of the poison disappeared, like rain drops from a lotus leaf, and Sâma rose up quickly with his wound healed, so that one could not tell where he had been hit. By the power of the Devi they were all transported back to Dukûla's cell, and Dukûla and Pârikâ recovered their sight. Sâma. "O revered ones, behold your Sâma once more restored to health. Weep not, I pray, any longer, but speak only that which is pleasant." (Turning to Pi.liyakkha.) "O Râja, of Kâsi, may thy coming be propitious. If there is anything in this place that thou desirest, speak. Tinduka and other sweet fruits, mangoes, oranges, and citrons, all are here; take, eat, I pray thee. Here is water from the deep pools of the mountain stream--cool and refreshing. Eat and drink, O Râja." Pi.liyakkha. "O Sâma, I know not what to believe. Everything around me is in a haze, for I see thee again, O Sâma, risen from the dead. How didst thou come to life again?" Sâma. "Mahârâja, thou thoughtest that one who had become unconscious by reason of excessive pain was really dead. Mahârâja, men think that a man is dead when his breathing is stayed by reason of his ceasing to breathe." "Or his mother or his father Should a mortal rightly cherish, Verily the gods will heal him, Him, supporter of his parents. Or his father or his mother Should a mortal rightly cherish, In this life all men extol him, In the next he dwells in heaven." Pi.liyakkha. "Greatly have I been deluded All confuses and perplexes: I take refuge with thee, Sâma, Be, I pray thee, my protector." Sâma. 1. "O Mahârâja, of pure Khattiya race, if thou keepest the law and supportest thy father and mother, thou shalt attain Sagga." 2. "O Mahârâja, of pure Khattiya race, if thou keepest the law and supportest thy wife and children, thou shalt attain Sagga." 3. "O Mahârâja, if thou keepest the law towards thy friends and nobles, thou shalt attain Sagga." 4. "O Mahârâja, if thou keepest the law to thy chiefs and thy army, thou shalt attain Sagga." 5. "O Mahârâja, if thou rulest thy towns and villages according to the law, thou shalt attain Sagga." 6. "O Mahârâja, if thou rulest thy kingdom and its borders according to the law, thou shalt attain Sagga." 7. "O Mahârâja, if thou doest rightly to Sâmanas and Brahmans, thou wilt attain Sagga." 8. "O Mahârâja, if thou actest rightly to all animals and birds, thou wilt attain Sagga." 9. "O Mahârâja, by practising the law, thou wilt attain Sagga." 10. "O Mahârâja, act according to the law. By so doing both Inda, the Brahmas, and other Devas obtained their abodes." "When the Bodhisat had thus instructed him, and taught him the five commandments, King Pi.liyakkha, after doing reverence, returned to Bârâ.nasi and made a great offering. At the end of his days he went to Deva-land. Sâma and his parents, at their death, went to the country of the Brahmas. The Buddha then summed up the Jâtaka, saying, "The Râja, who was then Pi.liyakkha, is now Ânanda; the Devi Bahusundarî is now Upalava.n.na, the second amongst my Bhikkhunis; Sakka is now Anuruddha; Dukûla is Mahâkassapa Thera; Pârikâ is now Bhaddakapila Therî; and Suva.n.nasâma is I, the Buddha. BHÛRIDATTA JÂTAKA. CHAPTER I. (Nâgara.) One day, when the most excellent Buddha was residing in the Jêtavana Monastery, he came into the hall, and, sitting down, looked round at the Rahans assembled there. Seeing amongst them some laymen who were keeping the fast-day, he took them as the subject of his discourse, and said, "O devout laymen, ye do well in keeping the fast; but, inasmuch as ye have me to give you instruction, you must not think overmuch of your devoutness, for in past times there have been others who, though they had no teacher relinquished great wealth in order to keep the fast." At their request he then related the following birth-story: In times long past, when Brâhmadatta reigned in Bârâ.nasi, he appointed his eldest son to be Uparâjâ; but, seeing that he had accumulated much wealth and many adherents, he feared that he might become a source of danger to the throne, and said, "Dear son, I pray you depart into some other country, until I shall have passed away, when you can return and assume the royal estate, which is your inheritance." The Prince, obedient to his father's commands, left his country as a solitary wanderer, and took up his abode in a hut in a valley near the river Yamunâ, where he assumed the garb of an ascetic, living on the fruits which he found in the forest. At that time a certain Nâga lady, who had lost her husband, came up from Nâga land, and, seeing the Prince's footprints on the river shore, followed them till she came to the hut. The Prince being absent, in search of fruit, she entered, and, seeing his couch of dead leaves and other utensils, reasoned thus with herself: "This hut belongs to a hermit: I will try him in order to find out whether he be a real ascetic, or only some person who is pretending to be one. If he be a real ascetic he will have no carnal desires and refuse to sleep on a couch that is adorned. If, however, he does recline on it, he will not be a real hermit, and will be willing to become my husband and dwell with me in this forest." She then went down to Nâga land, and, bringing thence some fairy flowers, spread them on the couch and withdrew. In the cool of the evening the Prince came back to his hut, and, seeing the flowers, exclaimed, "Who on earth can have done this?" He then made his supper and fell asleep upon the bed with sensations of delight. In the morning he got up, and, having swept out his cell, went again in search of fruits. When he was gone, the Nagini came again, and, seeing that the flowers were faded and crushed, said, "Evidently this is no hermit, but a man of ordinary passions." She then removed the old flowers and strewed the couch with fresh ones. The second night the Prince was again very much astonished, but slept on the couch. In the morning he went out and concealed himself in the bushes near his hut to watch, and, on seeing the lovely Nagini, carne out full of love for her, and asked her who she was. The lady replied, "My lord, I am a Nagini, and my husband is dead. Whence come you, my lord?" The Prince told her that he was the son of the Râjâ of Bârâ.nasi, and proposed that they should dwell together. The Nagini at once agreed, and caused a splendid fairy palace to spring up, in which they dwelt with all manner of delights. In due course the Nagini bore a son, whom they named Sâgara, because he was born near the sea; and when he was able to run, she had a daughter, whom they called Samuddajâ for the same reason. Not many years after this a hunter of Bârâ.nasi came that way, and, recognizing the Prince, told him all that was going on. He told the Prince he would tell the Râjâ all about him, but, on reaching Bârâ.nasi, found that the Râjâ was dead. On the seventh day after his decease the funeral took place, and then the nobles consulted, saying, "Sirs, a country that is kingless cannot ward off the thorns of strife, and as we know not where our Prince is, we are powerless. We had better make ready the consecrated car and send it forth in search of a king." Whilst they were thus deliberating, the hunter returned and reported his discovery. As soon as the nobles heard the news, they rewarded the hunter, and proceeded with a great retinue as the hunter directed them. On reaching the Prince's dwelling, they told the Prince that he must return with them and take up the reins of government. Upon this the Prince went to his wife and said, "Lady, my father has departed this life for that of the Devas, and the nobles have come to ask me to assume the royal estate: let us both go and reign in Bârâ.nasi, which is twelve yojana in extent; you, my queen, will be the chief of 16,000 ladies." But she answered, "My lord Râjâ, I cannot, for I am endowed with a poison (or flame) which shows itself on the slightest feeling of irritation, and though I feel strongly that I ought to live with my husband, yet if I were to accompany him and anything were to arouse my anger, those who were the cause would be reduced to fine ashes: for this reason I cannot go with you." Next morning she entreated him as follows: "My dear lord, since I cannot accompany you, and these children of ours, though Nâgas, are still to a certain extent human, be kind to them, if you really love me. Being of a race that lives in the waters, they are very tender, and cannot bear the rays of the sun; cause therefore, I pray you, that they make vessels to hold water, in which they may be conveyed, and when they arrive at Bârâ.nasi have a tank made for them to sport in." Having thus spoken, she passed round him by the right hand and, after saluting him and embracing both the children, departed weeping to serpent-land. So the Râjâ, heavy at heart and with brimming eyes, went forth from their palace to where the nobles were waiting for him, and when they had poured over him the water of consecration, he directed them to prepare the vessels in which to carry his children. When the vessels had been prepared, he directed that they should be placed on wheels and filled with water. In course of time they got to Bârâ.nasi, which was decorated for the occasion, and remained for seven days in a great pavilion surrounded by singers and dancers, whilst the nobles drank sweet liquors. The Râjâ then ordered a lotus tank to be made for the children to play in. One day, when they were letting the water into the tank, a tortoise got in by accident, and being unable to get out concealed himself there. When the Prince and Princess were swimming about, one day, it put its head above the water and looked at them. The children, seeing the tortoise, fled in terror to their father, and told him there was a demon in the tank. The King summoned his attendants, and ordered that the tortoise should be caught. When it was found and brought, and the children declared that it was the demon that had frightened them, he ordered that it should be punished. One nobleman suggested that it ought to be pounded in a mortar, another said that it ought to be boiled and eaten, another that it should be roasted; but one noble who was afraid of water, suggested that it should be thrown into a whirlpool in the river Yamunâ. On hearing this, the tortoise put out its head and said, "O Râjâ, what have I done? It would be a terrible punishment to throw me into a whirlpool, and I am ready to undergo any punishment rather than that." The King, being very angry, at once ordered that the tortoise should be thrown into the whirlpool, and when the sentence had been executed, the tortoise was sucked down by the current to serpent-land. Just then a son of Dhatara.t.tha, the Nâga king, was sporting in the whirlpool, and seeing the tortoise, ordered it to be seized; whereupon the tortoise, who saw himself in a worse plight, cried out, "Friends, why do you, who are the servants of Dhatara.t.tha, treat me so roughly? I am an ambassador from the Râjâ of Bârâ.nasi, named Cittacû.la, and he has sent me to inform your lord Dhatara.t.tha that he wishes to give him his daughter in marriage. Take me before your Râjâ." When the Nâga youths heard this, they took him before the Râjâ. But the Râjâ was displeased and said, "The Râjâ of Bârâ.nasi ought not to have sent such an ugly fellow as this as his ambassador." The tortoise called out, "O Râjâ of the Nâgas, why do you say this? Ought an ambassador to be as tall as a palm tree? Ambassadors, whether they be tall or short, are estimated after the manner in which they perform their duties. O Râjâ, my master the King of Bârâ.nasi has many ambassadors: on land he employs men, and in the air birds; I am Cittacû.la the tortoise, no common tortoise, but a nobleman and bosom friend of the Râjâ; do not revile me." Then the King of the Nâgas inquired on what business he had been sent, and the tortoise answered, "My lord, our master has made friends with all the kings who are on the face of the earth, but has not yet made an alliance with Dhatara.t.tha, the King of the Nâgas; he is, however, willing to give you his daughter Samuddajâ in marriage, and ordered me to come to your majesty and inform you. Do not delay, O Râjâ, but send some messengers with me to arrange the day for the wedding." Dhatara.t.tha, being pleased at this speech, summoned some of the Nâga youths, and directed them to go to Bârâ.nasi and arrange the wedding. So they went with the tortoise; but just before they got to Bârâ.nasi, the tortoise, seeing a pool of water handy, slipped into it and hid himself under pretence of gathering lilies as a present. After waiting some time for the tortoise, they went on, and taking human form went into the presence of the Râjâ. The King asked them why they had come and they answered, "Your Majesty, we have been sent by Dhatara.t.tha, the King of the Nâgas, and we trust that your Majesty is in good health." The Râjâ then asked them what special business they had been sent on, and they said: 1. "Whatever treasure there is in Dhatara.t.tha's palace, Let all by thee be acquired; thy daughter give to the Râjâ." On the King hearing this, he was enraged, and answered: 2. "Not we a wedding with serpents contracted ever aforetime, That wedding, that improper union, how can we (human) perform it?" Hearing this, the Nâga youths thought, "Of a truth this Râjâ belongs not to a race that is suitable to match with our King Dhatara.t.tha, and yet he sent his ambassador Cittacû.la to say he would give his daughter: we must display our power, and frighten this King of Bârâ.nasi, who has insulted our Râjâ." So they said: 3. "Surely now, both life and kingdom are rejected by thee, Râjâ, Should the serpent-king be angry, such as thou art would not live long." 4. "Thou, who art of men a ruler, him almighty, thou so puny, Varu.na's own son, Yamunâ, dost thou purposely insult then?" The Râjâ of Bârâ.nasi exclaimed: 5. "Indeed I despise not your king Dhatara.t.tha the famous, Dhatara.t.tho, forsooth, of Nâga-hordes many the ruler." 6. "A serpent, though he be mighty, is not of my daughter worthy; A princess she of Videhas, high-born lady Samuddajâ." On hearing this, the young Nâgas were very wroth and said, "Though we could now slay the King of Bârâ.nasi, with the breath of our nostrils, since we are under our master's order to arrange a marriage and not commit destruction, it will not be right for us to do so; so we will go and report the matter to our Lord." They therefore returned to serpent-land, and on arrival there the Serpent King questioned them, saying, "Dear sirs, how is it? Have you brought the Princess Samuddajâ?" The enraged messengers answered, "O Râjâ, you sent us to the King of Bârâ.nasi without knowing the truth of the matter; if you are angry and desire to slay us, do it here in serpent-land. The Râjâ of Bârâ.nasi was puffed up with pride and reviled thee." Thereupon the Serpent King cried: 7. "Let the Kambals and Assatars rise, the serpent hordes (quickly) inform, Bârâ.nasi let them invade, but let them not hurt anyone." When all the serpent tribes had assembled, they said, "O Râjâ, if we are to go to Bârâ.nasi and slay no one, what are we to do?" And the Râjâ answered: 8. "Into the houses, the gardens, into the streets and the markets, Upon the trees, too, entwining, spreading yourselves in the gateways." 9. "I too, white-shining all over, enormous, to this spreading city, On all sides enwrapt by my coils, to Kâsi-men I will cause terror." 10. "The instant they heard his order, those serpents of various hue, Bârâ.nasi city pervade, but never a one do they injure." 11. "Into the houses, the gardens, into the streets and the markets, Upon the trees too they twisted, spreading themselves on the gates too." 12. "On these, when they saw them entwining, great was the wailing of women; The snakes' hoods distended beholding, their hissings repeated in rage." 13. "In Bârâ.nasi then, the people sore stricken with terror and dread, Cried with their hands clasped in prayer, 'Thy daughter give to the Râjâ.'" Thus they spread themselves all over the city of Bârâ.nasi in the houses, the streets, and water-tanks, at midnight. And the four young Nâgas who had acted as ambassadors, twining their bodies round the legs of the couch on which the King was sleeping, spread out their hoods and showed their fangs and hissed loud enough to split his head. Dhatara.t.tha the Nâga King, too, overshadowed the whole city. Those who woke up in the night and stretched out their hands or feet felt nothing but hissing serpents, and shrieked out "Alas! the serpents, the serpents." Some struck lights, and looking out saw the serpents writhing and twining themselves all over the gates and battlements and with one voice shrieked and wailed. So the whole city was in confusion, and when the day dawned, all the people, from the King downwards, were in a state of terror and cried out, "O great Lord of the Nâgas, why do you thus torment us?" The serpents answered, "Your king sent an ambassador to our king promising his daughter in marriage, and afterwards treated our ambassadors with contumely, acting deceitfully and treating our king as though he were nought but a brute beast; verily if your king gives not his daughter to our king, we will destroy this city and all its inhabitants." On hearing this, the people answered, "O great Nâgas, be not afraid, but open a road for us to go to the palace and we will entreat our king." So the Nâgas allowed them to pass, and the people assembled at the door of the palace and wept with a great lamentation. The Queen, too, with all the ladies of the palace, cried out, "O Râjâ, give your daughter Samuddajâ to the King of the Nâgas." The four young Nâgas round the King's couch cried out, "Give, give!" So the King of Bârâ.nasi was stricken with terror and shrieked out thrice, "I will give my daughter Samuddajâ to Dhatara.t.tha the king of the Nâgas." When he had uttered these words, all the Nâgas retired to a distance of three leagues from Bârâ.nasi and dwelt in a city which they had built for the purpose; they also sent suitable presents for the Princess. The Râjâ of Bârâ.nasi received the presents and informed the messengers that he would send his daughter in due state. He then sent for Samuddajâ and taking her to an upper chamber in a turret of the palace, opened the window, and said, "My darling daughter, look at that beautiful city. I am going to give you in marriage to the Râjâ of that city, where you will be a queen. It is not far from here, and when you call to mind your parents, it will be easy to return and see them." Having thus spoken persuasively, he caused her to wash her head, and when she had been decked in jewels and rich garments, he sent her in a carriage with a retinue of nobles. The nobles of the Nâgas also came out to meet her with great honour. They then entered the Nâga city and presented her to the King, who sent them back to Bârâ.nasi with rich presents. The King of the Nâgas placed the Princess in a splendid palace on a magnificent couch surrounded by Nâga damsels in human form, where she soon fell into a deep sleep. Then Dhatara.t.tha, accompanied by all his hosts, departed thence to serpent-land, and when the Princess woke up and saw all the Nâga palaces and gardens, which were like those in the land of the Devas, she inquired of her attendants; saying, "This country is very splendid and not like my own native land, whose country is it?" and they answered "Lady, it is the city of your lord and husband, Dhatara.t.tha, the King of the Nâgas; it is not suitable for those who have not acquired merit. Since you have acquired merit, you have obtained this fairy dwelling-place and wealth." King Dhatara.t.tha issued a proclamation to be made by beat of drum throughout all serpent-land, saying, "Let no one dare show himself to Queen Samuddajâ in serpent form." So the Princess dwelt happily with Râjâ Dhatara.t.tha, unaware that she was not in the country of men. CHAPTER II. (Uposatha.) Now in due course Queen Samuddajâ bore a son to Dhatara.t.tha, and as he was very beautiful, he was called Sudassana. Again, she bore another, who was named Datta. He was the Bodhisat. After this she bore Subhoga, and then a fourth, who was called Ari.t.tha. Up to that time Queen Samuddajâ did not know that she was in serpent-land; but one day some one said to the little Ari.t.tha, "Your mother is not a Nâga, but a human being;" so he determined to put her to the test, and one day when at her breast he changed himself into serpent form and coiled his tail round his mother's instep. When the Queen saw this, she was terrified, and, shrieking, struck him to the earth with her hand, and one of her finger nails happening to injure his eye, he became blind in that eye, and the blood ran out. Dhatara.t.tha, hearing the Queen cry out, asked what was the matter, and hearing what Prince Ari.t.tha had done, threatened to have him slain. But Queen Samuddajâ said, "O Râjâ, one of his eyes is put out, do not punish him further, be merciful I pray you." So the Râjâ, out of love for his Queen, pardoned him. From that day Queen Samuddajâ knew that she was in serpent-land, and her son Ari.t.tha was called Kâ.nâri.t.tha. Now when the Prince was grown up, their father divided his country into five parts, and gave them each a division with a proper retinue. He kept one division for himself. Sudassana, Subhoga and Kâ.nâri.t.tha used to come once a month to see their father, but Datta came every fortnight, and if there was any difficult question, he would solve it. When he went with his father to Virûpakkha, be also solved any difficult questions that were asked. One day Virûpakkha went with all the Nâga hosts to Tâvâtimsa to do homage to Sakko, and a difficult question was mooted. When no one was able to solve it, the Bodhisat Datta explained it, at which Sakko was delighted, and said, "Dear son, Datta, you are as full of wisdom as the earth is thick, from henceforth you shall be called Bhûri-datta." From that day he remained in attendance on Sakko. Seeing Sakko in his palace, called Vejayanta, surrounded by beautiful fairies dressed in goodly apparel and covered with jewels, he was desirous of becoming a Deva, and thought, "What advantage is there in being a raw-flesh eating Nâga? I will return to serpent-land and keep the fast-days." So he returned to serpent-land, and said, "Dear father and mother, I intend to keep the fast-days." They answered, "Dear son, do as you wish, but, if you keep them outside serpent-land, on the surface of the earth, there will be danger." The Bodhisat answered, "Good, I will keep them in a quiet garden in serpent-land." However, whilst thus engaged, the young Nâga girls surrounded him, playing on various instruments, and disturbed him; so he said, "I cannot keep the fast properly here, I will go to the country of men;" but, fearing that his parents might prevent him, he called his wives and said, "Ladies, I intend to go to the country of men and coiling myself round an ant hill at the foot of a banyan tree on the banks of the Yamunâ, keep a fourfold fast: on the morning of the following day come with all your retinue and musicians, and conduct me back to serpent-land." Having thus instructed them, he went and coiled himself on the top of an ant hill and reflected thus, "If any one desires to take my skin, my sinews, my bone or my blood, let him do so." Then, making himself rigid like the log of a harrow, he kept the fast. When Âru.na sent forth his rays, the Nâga women came as directed and conducted him back to Nâga-land, and in this manner he fasted many times. CHAPTER III. (Nagarapavesana.) Now at that time there dwelt in a village near the gate of Bârâ.nasi a Brahman (named Nesâda), who, with his son Somadatta, used to get his living by killing deer. One day this Brahman, not being able to find even a lizard, said, "Dear son Somadatta, if we go home empty-handed, your mother will scold." Just then they came close to the place where the Bodhisat was fasting and went down to the Yamunâ to drink. On coming up they saw the track of a deer, so the Brahman said to his son, "Somadatta, I see the footprints of a deer, stand still for a little and I will shoot it. Then taking his bow and arrows, he remained on the watch at the foot of a tree. The deer came down to drink and the Brahman shot at it, but it made off, leaving traces of its blood. The two hunters followed it up, and when they found it, the sun was just setting, and they arrived at the banyan tree where the Bodhisat was fasting. They agreed that they would go no further that night, and, having hid away the carcase of the deer, climbed into the tree. In the morning the Brahman woke up, and just then the Nâga ladies had come to escort Bhûridatta back to serpent-land. Hearing the sound of their music, he tried to waken his son Somadatta, but being unable, he let him sleep and went alone, and going up to the Bodhisat said: 14. "In the midst of a forest full of flowers fit for offerings, Who is this red-eyed, mighty, broad-chested one? Who these gold-bedeckt, well-adorned ones, These women, thy slaves, who stand in obeisance?" 15. "Who art thou, strong-armed one, in midst of this forest? Beauteous (I ween art thou) as butter-fed fire. Art Sakko or some other Yakkho? Or art thou a Nâga of great might?" The Bodhisat answered: 16. "A Nâga I am, of great power, in glory surpassing, Should I bite with my poison in wrath, e'en prosperous townships (would be destroyed)." 17. "Samuddajâ is my mother, Dhatara.t.tha too my father, Suddassana my younger brother, Bhûridatta 'tis they call me." After he had said this, he reflected, "This Brahman is a cruel old fellow; if he were to point me out to a snake-charmer, I should incur great danger. I will therefore carry him off to serpent-land and endow him with great wealth, and so be able to continue my fasts in security." He therefore said to the Brahman, "Come with me to serpent-land and see all its delights. I will give you great wealth." The Brahman answered, "My lord, I am not alone, but my son is up in the tree: if he may come too, I will go. After saying, "Call your son," the Bodhisat said: 18. "This profound and ever-boiling pool, so dread, behold (I pray you), 'Tis my supernatural dwelling, deeper than a hundred fathoms." 19. "Peacock and heron rejoicing, dark water in midst of the wood, Yamunâ plunge into without fear, 'tis a realm of bliss and delight." He then bore away both father and son to serpent-land, and on arriving there they changed their human appearance to that of fairies. The Bodhisat gave them much riches and five hundred fairy wives. So the two Brahmans enjoyed great wealth and the Bodhisat was able to keep his fasts. Every half-moon he came to see his father and mother and preach the law; then he went to the Brahmans, and inquired after their health and wishes. One day the old Brahman, after about a year had passed, felt unhappy, and wishing to return to the country of men, began to feel as if serpent-land were hell, and all the beautiful ornamented palaces like prisons, and the lovely Nâga girls like devils; so he determined to go and talk to Somadatta. On getting there he said, "Dear son, are you happy here?" Somadatta replied, "Dear father, why should I not be happy? are you not happy too?" His father answered, "Dear son, it is long since I have seen your mother, brothers, and sisters, I am unhappy, let us go away." At first Somadatta refused; but as his father besought him, he at last consented. The old Brahman thought, "If I tell Bhûridatta that I am unhappy, he will only heap more wealth on me. I must pretend to praise his wealth and splendour, and ask him why he relinquishes them to go and fast on earth. If he says that he fasts in order to go to Deva-land, I will say that we too must go back in order to get permission from our relatives to become ascetics: if I put it in this way, he will not be able to refuse, but will give me permission to return to earth." Shortly after this Bhûridatta came, and the old Brahman said: "Bhûridatta, in thy kingdom, this land complete in every way." 21. "Where, ever through the live long year, this land of many tagra trees, With golden fireflies o'erspread, is bright with new sprung grass." 22. "Delightful are its sacred places; pleasant is it with the sound of wild fowl. Covered with lotus buds, in it abundant water tanks well fashioned lie." 23. "With well-wrought eight-faced posts, all made of precious stone. Thy thousand-pillared palace stands, full of fair virgins, dazzling bright." 24. "Thou hast a fairy palace, acquired by thy merit; So boundless, auspicious, agreeable, all else exceeding in bliss." 25. "Methinks thou canst not want even the palace of the King of Gods, For thy wondrous power is even great as his." On hearing these stanzas Bhûridatta said, 26. "Friend Brahman, do not say this; my wealth is far less than that of Sakko; it is like comparing a mustard seed with Mount (Sinneru) Meru, my wealth being the mustard seed. We are but servants of Sakko, and ought not to be put in comparison with him." 27. "Wishing to obtain that palace everlasting, ever peaceful, On the fast day, doing penance, I lie coiled upon an ant hill." Hearing this the Brahman, thinking with joy that he would get his desire, answered: 28. "I too in pursuit of a deer with my son came into this wood, He and I, dead or alive, our nearest relatives know not." 29. "I let thee know, Bhûridatta, O noble scion of Kâsi, If thou wilt give us permission, once more we shall see our kinsfolk." To this the Bodhisat replied: 30. "Yea, 'tis indeed my desire that you should dwell in my presence; For not forsooth are such pleasures with ease obtained by all mortals." 31. "But if thou desirest not to dwell with my delights duly honoured, To thee I give free permission in safety to see thy kinsfolk." The Bodhisat then presented the Brahman with a ruby wishing ring that would grant all his desires, and said: 32. "He who bears this fairy ruby flocks and herds and sons possesses, Free from sickness, happy is he; taking it, depart, O Brahman." The Brahman replied: 33. "Health and thanks to thee I offer, Bhûridatta, for thy kindness; I intend to be a hermit, old I am and nought desire I." The Bodhisat then said: "O Brahman, since you are determined to be an ascetic, so be it; but if at any time through inability to carry out your vows, you relinquish that life, come to me, without fear, and I will give you great wealth." "Bhûridatta, Prince of Nigas," said the Brahman, "your words are very pleasant: in the hour of need I will certainly come to you for help." The Bodhisat then summoned some Nâga youths and directed them to conduct the Brahman and his son back to the country of men; so they took them close to the city of Bârâ.nasi and left them. The Brahman then said to his son, "Dear Somadat, this is the spot where I killed the deer, and here I slew a wild boar;" and thus conversing about the old familiar haunts, they came to a pool of water, in which they proceeded to bathe; and as soon as they went into the water, their fairy garments disappeared, and their old garments came in place of them, and their bows and arrows. Then Somadatta wept and said, "Father, to what misery we have returned after so much magnificence!" But the old Brahman replied, "Son, be not afraid, deer are not scarce in the forest, and we can still get our livelihood by killing them." Thus conversing they arrived at their home. When Somadatta's mother heard that her husband and son had arrived, she ran out to meet them, and, bringing them into the house, set food and drink before them. When he had eaten and drunk, he fell asleep, and then she said to her son, "Dear Somadat, you and your father have been absent for a long time, what city have you been residing in?" He said, "Dearest mother, Bhûridatta, the King of the Serpents, carried us both off to his country, but, though we enjoyed great wealth and pleasure there, we were unhappy and have come back." "If that is true," said the Brahmaness, "have you brought any precious stones with you?" "No," said Somadat, "we have brought none." "Didn't the Serpent King give you a single thing?" asked the mother. "He offered my father a ruby ring, mother, but he would not take it; and I heard him tell the Serpent King that as soon as he got back to earth, he would turn hermit." "Ah!" said the Brahmaness, "he has forsaken his wife and family all these long years, and I have had all the trouble of feeding the household, whilst he has been enjoying himself, and now he wants to become a hermit!" So in a furious passion she began to belabour her husband with the stirring stick, saying, "Heh! Brahman, what do you mean by coming back from Bhûridatta's country after refusing the wishing ring? You are going to be a hermit, are you? Very well, get out of my house sharp, will you!" The Brahman cried out, "Madam, do not get into such a passion; deer are not scarce in the forest. I will practise my calling as a hunter, and support you and your family." He then went off with his son into the forest. Now at that time a Garu.la was perched on the top of a silk cotton tree in a forest on the shore of the southern ocean, flapping its wings, by which means it divided the waters and seized a Nâga that was below. In those days the Garu.las did not know the proper way of seizing a Nâga, and used to seize them by the head; but afterwards, through the advice of a hermit, which is related in the Pa.n.dara Jâtaka, they learnt to seize them by the tail. This Garu.la, however, not knowing the right way, seized this Nâga by the head, and carried it off wriggling to the Himavanta forest. There was also at that time in the country of Kâsi an ascetic Brahman, who dwelt occasionally in a cell in the Himavanta, near which there was a great banyan tree, and as this hermit was sitting at the foot of the tree, the Garu.la flew past with the Nâga. The Nâga twisted its tail round the branches of the banyan tree, but the strength of the Garu.la was such that it carried off the tree with the Nâga, without being aware that it had done so. The Garu.la, perched in a tree, devoured the Nâga's entrails, and threw the body into the sea, whereupon the banyan tree fell with a crash. The Garu.la looked round to see what it was, and thought, "Why, this must have been the banyan tree, that grew by the hermit's cell. I must go and find out whether he is angry with me for what has been done." So he flew down to the hermit's cell, and, having taken up a reverent attitude, said, "O hermit, what is this level spot!" The hermit answered, "O Garu.la, my supporter, a Garu.la came flying by here with a Nâga, and as he passed the Nâga twisted its tail in the banyan tree and it was carried away." "Is the Garu.la to be blamed, O hermit?" "No, Garu.la, the Nâga did it in self-defence; and is not to be blamed." "Reverend Sir, I am that Garu.la, and I am much gratified at the manner in which you have replied to my questions; I know a charm that will keep off all serpents, and will impart it to you for your kindness." The hermit answered, "I have no need for snake-charms, go in peace." But the Garu.la insisted and taught him the charm. There was also at this time a poor Brahman in Bârâ.nasi who was sore pressed by his creditors, so he went out into the forest, saying, "It is better that I should die there than continuing to live in this wretched manner." In due course he came to this hermit's cell, and served the hermit in many ways, and in return the hermit imparted to him the snake-charm, which had been taught him by the Garu.la, and also gave him some of the medicine which had been given him. The poor Brahman, having now got a means of livelihood, stayed a day or two longer, and then saying he had got the rheumatism, and wanted to get medicine for it, took his departure. After a short time he arrived at the banks of the Yamunâ, and went along the road repeating his charm. Just then a thousand of Bhûridatta's female attendants came, bringing with them the great wishing ruby, and, whilst they disported in the water, placed it on a sand-bank, to give forth its light during the watches of the night. At dawn they put on their ornaments, and, surrounding the great ruby, displayed their splendour. As the Brahman came up, the Nâgas heard him reciting his charm, and, thinking he was a Garu.la, fled, leaving the ruby, on seeing which the Brahman was delighted and carried it off. Just then the Brahman, Nesâda, and his son, Somadatta, came out of the forest, and, seeing the Brahman carrying the ruby, he said, "Dear Somadat, is not this the ruby that the Prince Bhûridat offered us?" "Yes, father, it is the very same." "Then (said Nesâda) we will get it by stratagem, for he does not know its value." Somadatta answered, "Father, when Prince Bhûridatta offered it to you, you refused it; why do you want it now? Perhaps the Brahman will be too sharp for you. Do not speak to to him, but keep still." But Nesâda answered, "That may be, but just see how we shall both try to get round one another." He then said to the snake-charmer: 38. "Thou who bearest this blest jewel, this good, heart-delighting treasure, Stone so perfect in appearance, tell me where you found this jewel." To which the snake-charmer replied: 39. "By a thousand red-eyed damsels guarded well on every quarter, This day, on the path I travelled, met I with this precious jewel." Then said Nesâda, "O snake-charmer, the nature of rubies is such that if one looks after and honours them, they bring great luck to their owners; but if they are not well looked after, they bring harm. You are not the sort of person to carry about a ruby, sell it me for a hundred pieces of gold. I know how to treat it." (Nesâda had not a hundred pieces of gold, but he thought that if he once got it into his possession, he would soon get the hundred pieces.) 40. "Well looked after this stone, constantly honoured and revered, will accomplish every desire." 41. "To the possessor who neglects it, it will bring destruction." 42. "Thou unfortunate one art not worthy to carry this fairy stone, take a hundred gold pieces and give me the ruby." The snake-charmer, however, answered: 43. "My bright ruby's not for barter, with earth's treasures nor for jewels; 'Tis a stone of wondrous virtue; no, it can't be bought, my ruby." Nesâda. 44. "Since, this ruby's not for barter, for aught else nor e'en for jewels; Then for what wilt trade this ruby? Name a price to me who ask you." Alampâyano. 45. "Who shows me the King of Nâgas, with his glory all excelling To that one I'll give this jewel, with its rays so brightly shining." Nesâda. 46. "Who art thou; in guise of Brahman? art Supanno King of winged ones? Dos't thou seek the longed-for Nâgas?" Alampâyano. 47. "No, I am not of birds the ruler; never have I seen Garu.lo." Snake-poison doctor, Brahman, they call me. Nesâda. 48. "What, I pray, is this thy power? what this art but known to thee? On what is it thou reliest that thou fearest not the serpent?" Alampâyano. 49. "To a hermit in the forest, who for long time practised penance, Supanno, who rules o'er Kâsi To this Kâsi man Supanno taught this serpent-poison queller." 50. "That well-practised, perfect, hermit, dwelling all among the mountains, Reverently I fed and tended, night and day, without remission." 51. "He, thus served and honoured by me, both as servant and disciple, This celestial charm imparted, which is wealth and pleasure to me." 52. "I then, trusting in these mantras, have no dread or fear of Nâgas, Of all antidotes the master, Alampâyano my name is." Nesâda then said to his son: 53. "Let us take that ruby, dear son; Somadatta, understand me, The with-difficulty-found good, let us willing not relinquish." Somadatta. 54. "To you who arrived at his dwelling, O Brâhman, he gave nought but honour 'Gainst one who has thus been so gracious, why foolish wish to transgress?" 55. "E'en though thou desirest riches, respectfully treat Bhûridatta, To him then, going, thy wishes relate, and he'll give thee great wealth." Nesâda. 56. "The food that has come to your hand or your cup 'tis better to eat, The good that is laid at our feet, Somadatta, let us not lose." Somadatta. 57. "He boileth in a fearful hell, the earth also swallows him, The false friend loseth all his gains, e'en though he save his life he wastes." 58. "If in truth thou long'st for riches, go and reverence Bhûridatta; Well I know our evil doings will e'er long bring retribution." Nesâda. 59. "By performing sacrifices Brahmans cleanse themselves from evil, We a sacrifice will make and thus blot out our many misdeeds." Then said Somadatta; "I will flee from thee, for I cannot remain with one who can do such evil deeds." So with a mighty cry he called on the Devas to witness that he could no longer remain with so base a father, and fled into the Himavanta forest, where he became a hermit and attained so much merit that he at last migrated to the Brahma heavens. Nesâda, thinking that his son had gone home, and that the snake-charmer was heavy of heart, said, "Friend snake-charmer, do not be unhappy, I will show you Bhûridatta the Nâga Prince." He then took him to where Bhûridatta was fasting, and when they got there, and saw him on the top of the ant hill, he stopped and said, pointing at him: 62. "Take thou then this mighty serpent, bring to me thy precious jewel, Like fire-flies sparklingly brilliant is his head with its glowing eyes." 63. "Like well-carded cotton, I ween, his body is seen there, On an ant hill's summit he sleeps, him do thou seize then, O Brahman." Hearing this, Bhûridatta opened his eyes, and beholding Nesâda, thought, "That man wishes to do me a mischief whilst I am fasting. I took both him and his son to Nâga-land, and when they wished to depart, I offered them precious stones, but he would not take them, and now he has come with this snake-charmer. If I were to show my wrath to this Brahman, who is so treacherous to his friends, my fasting would be of no avail. It is better to pursue this course of religious duties than to be irritated. If this serpent-charmer wishes to cut me in twain, let him do so: if he desires to cook me, he may do so; or toast me on a spit, he may do so: I will not be angry. If I were to look at those two, in my wrath, they would melt like cakes of honey; but I will not, and if they smite me, yet will I not be enraged." Then, closing his eyes in fixed determination, he withdrew his head into his coils and lay motionless. Then said Nesâda again, "Snake-charmer, seize this serpent and give me the ruby." Whereupon the snake-charmer in delight threw him the ruby, saying, "Take it, brother." But the ruby slipped through his fingers and falling to the earth, disappeared, going back to serpent-land. When Nesâda saw that the ruby was gone and his son too, and that he had also lost his friend Bhûridatta, he said, "Alas! I have greatly erred in not listening to the advice of my son," and he wept bitterly. The snake-charmer then, having smeared himself all over with ointment to protect him, and having recited his charm, approached the Bodhisat, and seizing him by the tail, grasped him firmly by the head. He then opened his mouth, and having put drugs into it, spat into it. The Bodhisat, however, for fear that he might lose the merit of his religious duties, remained unangered and with closed eyes. Then the snake-charmer held him by the tail,and shaking his head downwards, caused him to vomit, and then laying him at full length, kneaded him like a piece of leather. Then again taking him by the tail he banged him up and down, like one who washes clothes. Still, though the Bodhisat underwent all this misery, he showed no anger. The snake-charmer having thus taken all the strength out of him, and woven a basket of canes, put him into it. As the body of the Nâga Prince was larger than the basket, the snake-charmer pressed him into it with his heel, and having thus forced him into it, carried him off to the neighbouring village, where he summoned the people to see a performance. When the people were assembled, he cried out, "Come forth, prince of serpents." The Bodhisat, thinking that it would be better to come out and dance, so that the Brahman might get a considerable amount of money, and then release him, came forth and did all that the snake-charmer ordered him to do. When the people saw him go through this performance, there was not a dry eye amongst them, and they threw their gold and silver ornaments to the Brahman: and in that village alone he got property worth a thousand pieces. Now it happened that when the snake-charmer caught Bhûridatta, he had determined to let him go again, after he had accumulated a thousand pieces of silver; but being a covetous man, he broke this good intention, and having made a handsome decorated cage and purchased a comfortable carriage, he went from town to town, surrounded by many followers, and at last arrived at the city of Bârâ.nasi. He fed Bhûridatta on parched corn and honey, and caught frogs for him, but the Bodhisat refused to eat, seeing that he would not be released; however, the snake-charmer made him dance in all the quarters of the city. On the 15th day of the month, which was a holiday, he obtained permission to give a performance before the Râjâ, and tiers of seats were erected on the plain before the palace. Now on the day that Bhûridatta was caught, his mother, Samuddajâ, dreamt that "A man, with red eyes, cut off her right arm with a sword and carried it away streaming with blood." She sprang up in terror, feeling for her arm, but finding it was there, knew that it was only a dream. Then she thought this evil dream must portend some great calamity to her or her husband, and said, "Verily, I am in great fear for my son Bhûridatta, for all the others are in Nâga-land, but he has gone to fast in the country of men: I fear that he has been seized by a snake-charmer, or a Garu.la." On the 15th day after this dream she thought. "It is more than half a month since Bhûridatta came here; I feel certain some evil has befallen him." So she began to weep, and her heart dried up with grief. She was always gazing on the road expecting to see him come. After a month had expired her eldest son, Sudassana, came to see her, but on account of her grief she said nothing to him. So Sudassana, seeing how different his reception was, said: 65. "Me though thou seest approaching, and though thou hast other delights, Thy senses are not overjoyed; overcast and dark is thy face." 66. "The lotus flower plucked by one's hand lies crushed and withered and faded; Dark is thy face (O my mother), though thou seest me in this wise." "Let us then go to the home of my dear son Bhûridatta and see how it fares with thy brother, who is keeping the fast." So they set out together with a large retinue. Now when Bhûridatta's wives were unable to find him at his place on the ant hill, they were not alarmed, but thought he had probably gone to see his mother, and being on the way to inquire, they met her on the road, and told her that he had been absent for more than half a moon, and thought he had gone to her. When they found this was not the case, they fell at her feet weeping. His mother joining in their lamentations, went with them up into his palace, saying: 75. "As a bird bereft of its young, when it sees its empty dwelling, Long time shall I burn with sorrow, Bhûridatta not beholding." 77. "Long time shall I burn with sorrow, Bhûridatta not beholding. Like the eagle reft of its young, when it sees its empty dwelling." 78. "As the ruddy-feathered wild goose in the marsh devoid of water, Long time shall I burn with sorrow, Bhûridatta not beholding." 79. "Inwardly the blacksmith's furnace smoulders, outward signs it shows not; So does inward grief consume me when I see not Bhûridatta." 80. "As the Sal trees when wind-smitten, crushed and broken, strew the forest; Prone his children, prone his women, in the house of Bhûridatta." As Bhoga and Ari.t.tha, the younger brethren, were coming to pay their respects to their parents, they heard the sound of the wailing, and came to Bhûridatta's palace to comfort their mother, saying, "Mother, be comforted; no mortal can escape the law of death and destruction." Their mother replied, "Dear sons, I know that all that exists is destroyed, but, nevertheless, I am terribly disturbed at not seeing Bhûridatta. Dear Sudassana, if I see not my son Bhûridatta, I shall die this very night." The Princes answered, "Dear mother, be not afraid, we will go into the forest, the mountains, the caves, the villages, towns, cities, and everywhere in search of Bhûridatta. You shall see him within seven days." Sudassana said, "If we search together, the search will be long; we will separate and search in different directions. One of us will go to the Deva-land, one to Himavanta, and one to the country of men." As Kâ.nâri.t.tha was fierce, he thought it best not to send him amongst men, for he might reduce everything to ashes; so he said, "Brother Ari.t.tha, do you go to Deva-land, and as the Devas are desirous of hearing the law, without fail bring him thence." He then directed Sûbhoga to go to Himavanta, saying that he himself would go to the land of men. Then he thought, "If I go as a youth, men will think nought of me; but if I go as a hermit, they will respect me, for the children of men love hermits." Thereupon he took the form of a hermit and took leave of his mother. Now Bhûridatta had a cousin who was very fond of him, named Ajamukhî. She loved him better than all her other cousins, and seeing Sudassana about to depart, she said, "Cousin, I am very sad, let me accompany you in your search for Bhûridatta!" He answered, "Child, I am going disguised as a hermit, and it will not do for a woman to go with me." Then she said, "I will take the form of a frog and go in your hair-knot." On his agreeing to this Ajamukhî took the form of a frog, and stowed herself away in Sudassana's top-knot. Sudassana then caused Bhûridatta's wives to show him the ant hill, and when he saw traces of blood, and the spot where the snake-charmer had woven the cage of cane and bamboo, he said, "Without doubt my brother has been taken by a snake-charmer, who is ill-treating him." So in great sorrow he tracked the bloodstains and footprints until he came to the village where the first performance was held. On questioning the villagers, as to whether any snake-charmer had been there, he was told that one had been there about a month previously. On asking if he had taken any money, they said, "O yes, he is quite a rich man, for he got about a thousand pieces of silver here." So they went on making inquiries until they came to the King's palace. Just at this moment the snake-charmer, who had bathed and dressed himself, had taken up his cage and gone to the gate of the palace, and the people of the city were assembled to see the performance. The snake-charmer spread out a magnificent carpet, placed his cage open upon it, and playing on his drum, cried out, "Come forth, great Nâga." Sudassana, standing in the crowd, saw the serpent-prince raise his head and gaze at the crowd. Now there are two occasions on which Nâgas are wont to gaze; first, when they are in fear of Garu.las: second, when they see a friend. The Bodhisat, seeing his brother in the crowd disguised as a hermit, came out of the cage with his eyes streaming with tears, and went straight towards his brother. The people stood aside with fear, but Sudassana kept his place. The serpent, laying his head on Sudassana's instep, wept. Sudassana also wept. Then Bhûridatta returned to his cage. The snake-charmer, fearing that the snake had bitten the hermit, came towards him, saying in verse: Alampâyano. 87. "The snake released from my hand, dear hermit, has rested on your foot. Did it bite you? be not afraid; be happy." Sudassana. 88. "Fear not, snake-charmer, thy serpent could do me no harm; nowhere is there a snake-charmer more powerful than I am." Snake-charmer. 89. "Who, I pray, is this, who in the disguise of a Brahman has entered this assembly and thus taunts me? Fool that he is. Listen to me, O assembly." Sudassana. 90. "Snake-charmer, set thy serpent against me, and I will back my little frog; let there be thereon a wager of 5000 pieces." Snake Charmer. 91. "Youth, I am rich, but thou art poor; how shall I get my money from thee? If I lay this wager, who can you give as surety? What the stakes?" Sudassana. 92. "The stakes too I have and my surety is of this sort. Let our stakes be therefore five thousand pieces of silver. Then stepping fearlessly into the king's palace, Sudassana said, 93. "O mighty Râjâ may thy kingdom and wealth increase. Listen to me. I am in want of 5000 pieces of silver, and wish thee to stand surety for me." 94. "As a paternal debt, or one of your own making, why dost thou thus demand of me so much wealth, O Brahman?" 95. "Alambano with his serpent desires to fight me. I, with my little frog, will bite (fight) the Brahman." 96. "Do thou in order to see, maharâjâ, protector of the kingdom, now with thy assembled nobles surrounded, come forth to the fight." Now, when the snake-charmer saw the Râjâ coming with the hermit, he thought, "Of a truth this is no ordinary hermit, he is in all probability the Râjâ's teacher." So he came up to Sudassana, and said: 97. "O youth, I desired not to show you any disrespect when I boasted my skill: however, be careful how you offend my serpent in your pride." Sudassana replied, 98. "Snake-charmer, I show disrespect to no one with my art; but you are deceiving people by showing off a harmless snake." 99. "Even thus too, I will make it known to all men, and you, Âlamba, will not get a handful of chaff, where then thy wealth?" At this the snake-charmer was enraged and said: 100, 101. "Hermit, clothed in dark garments, with thy knot of hair, who hast come into this assembly and insulted my serpent, do but approach him, full of virulent poison, and he will consume thee like chaff." Sudassana answered in jest, 102. "It is true that rat snakes, slow worms, and green snakes are poisonous, but not so the red-headed Nâga." The Snake Charmer. 103, 104. "Hermit, I have heard that people have gone to Svagga by appeasing hermits with offerings. Therefore, if you have aught to give in alms, give it whilst you have got life. My serpent is mighty, and I will make him bite you and reduce you to ashes: before you die from his bite, make an offering, so that you may go to Svagga." Sudassana. 105. "I too have heard, friend, that men in this world have gone to Svagga through giving alms to pure hermits. If aught you have to give, give now whilst you yet live." 106. "Give alms. For Ajamukhî is also very poisonous, and I will cause her to bite thee and reduce thee to ashes." 107. "She is the daughter of Dhatara.t.tha, the King of Nâgas; she is my sister and the daughter of my aunt. Her fangs are full of poison and very sharp, and she shall straightways bite thee." Then he cried, "Ajamukhî, come forth from my top-knot, and stand in my hand." Then, opening his hand, he stood in the midst ot the assembly, and Ajamukhî, uttering three cries, leapt on to his shoulder, and dropped three drops of poison into his hand, and then went back into the knot of hair. Then Sudassana shouted with a loud voice and said, "Now shall the kingdom of Bârâ.nasi be destroyed." His shout went through the whole kingdom of Bârâ.nasi, even to the distance of twelve yujana. When the King heard it he said, "O hermit, why wilt thou destroy the kingdom of Bârâ.nasi?" "O King," answered Sudassana, "I see nowhere that this poison may be poured." King. "The earth is very wide, Hermit, throw it elsewhere." Sudass. 108. "Know'st not King Brâhmadatta, if I was to pour out this poison on the earth all the grass, creepers and herbs would dry up?" 109. "And know'st thou not, Brâhmadatta, that were I to throw it upwards, for seven years this sky would drop neither rain nor dew?" 110. "And know'st not, Brâhmadatta, that were I to throw it into the water, every water-creature would die, both fish and turtles?" King. "Then, Hermit, I know not where you are to throw the poison, but please find some place, or my kingdom will be destroyed." Sudass. "Dig me here three pits in a line." When the pits were dug, Sudassana filled one with drugs, the middle one he ordered to be filled with cow dung, and into the third he put some fairy medicines. Then he cast the three drops of poison into the first hole, and instantly flame and smoke burst forth, which caught the cow dung in the middle pit, and then passing to the third pit was extinguished there. The snake-charmer was standing near the holes, and the flames taking hold of him, his skin peeled off, so that he became a white leper, on which, in his terror, he cried out thrice, "I release the Nâga King." On hearing this, Bhûridatta came forth from his basket, showing his jewelled body, resplendent, like Sakka himself. Sudassana and Ajamukhî also showed themselves in their true forms. Then said Sudassana, "Râjâ, do you not know us? Know you not whose children we are? Have you forgotten that Samuddajâ, the daughter of the Râjâ of Kâsi, was given in marriage to Dhattara.t.tha, the King of Nâgas?" "Yes," said the Râjâ, "she was my sister." "O Râjâ, we are her children and you are our uncle." The King then embraced Sudassana and Bhûridatta, and, having taken them into the palace, made them presents, and said, "Dear Bhûridatta, since you are so powerful, how came you to get into the clutches of this snake-charmer?" Bhûridatta then told him the whole story. Then Sudassana said, "Dear uncle, our mother is in great distress at not hearing any tidings of Bhûridatta; we cannot stay, but must depart." The King replied, "Very good, go quickly, but I, too, should like to see my sister. How can it be managed?" Then Sudassana asked after his grandfather, and the Râjâ told him that he was so terrified that the day after he had given Samuddajâ in marriage, he had relinquished his kingdom and become a hermit. Sudassana then told the Râjâ that if he would appoint a day, they would bring their mother to meet him at their grandfather's hermitage. The Râjâ then conducted them on their journey, and they returned to serpent-land. CHAPTER. IV. (Micchâditthikathâ.) When Bhûridatta returned, the whole country was convulsed with weeping, and he, being much distressed by a month's confinement in the snake-charmer's basket, retired to sleep in his palace. Innumerable numbers of Nâgas came to see him, but he was unable to converse with them on account of his weakness. Kâ.nâri.t.tha, who went to Deva-land, and returned home before him, placed a guard at the palace door to prevent the people going to see Bhûridatta. Subhoga, having searched the whole of the Himavanta, was returning by the Yamunâ. Now the Brahman Nesâda, when he saw the snake-charmer become a leper, thought that, as he had coveted the ruby and taken part in the affair, some terrible calamity would overtake him; so he determined to go to the Yamunâ and bathe himself. He therefore went down to the bathing-place and entered the water. Just at that moment Subhoga arrived there too, and, hearing Nesâda make his confession, said, "This is the wretch who, through covetousness for my brother's ruby, not content with the great wealth that he had offered him, pointed him out to the snake-charmer. I will slay the villain." So coiling his tail round the Brahman, he dragged him under the water. Being tired, he allowed the Brahman's head to come up, and then dragged him down again. At last the Brahman got his head up, and was able to say: 111. "What demon is this who swallows up me, who have descended into the river Yamunâ and am standing at the bathing-place washing away with water my earthliness?" Subhoga answered: 112. "Wretched Brahman! I'm Subhoga, Son of Nâga Dhattara.t.tha, Him whose hood Benares city Overshadows, do'st not know me?" Nesâda thought, "Verily this is Bhûridatta's brother; if I cannot do something to preserve my life, he will undoubtedly slay me. I will try and soften his heart by praising the well-known splendour and tenderness of his parents." Then he said, 113. "If you are indeed the son of the Nâga King immortal, who rules over Kâsi, thy father is all-powerful, and thy mother the greatest lady upon earth; being then of such high descent, you ought not to drown a poor slave of a Brahman." Subhoga answered: "Hah! cursed Brahman, thinkest thou canst deceive me?" 114- 119. "You climbed into a tree to shoot a deer whilst it was drinking these waters, but not bringing it down, you had to follow its bloodstains. When you recovered it, you brought it in the dewy evening to a peepul tree, in whose branches cuckoos, cranes, parrots, and other birds disported, singing sweetly. At that peepul tree you saw my powerful elder brother, surrounded by his ladies in all their splendour. He took you with him to fairy-land, and did he not endow you with great wealth? You have sinned against my brother, who was your benefactor, and to whom you owed a debt of gratitude. Now the result of your evil deed has come upon you. Ha! Brahman, I will slay you, for the evil that you did to my brother. Stretch out your neck, for I will forthwith snap off your head. I will not give thee thy life." Then said Nesâda in a terrible fright: 120. "Veda-reading beggar hermits, fire worshippers are Brâhmans, I who practise these three duties, ought not to be slain, O Brâhman." Subhoga replied: 121, 122. "The city of Dhattara.t.tha sunk 'neath Yamunâ's river, Shines always with splendour, the mountains and Yamunâ touching. There to thee those excellent persons, my brothers, my very own brothers, As they shall there give decree, so shall it be done to thee, Brâhman." Thus saying, he pushed and drew the Brahman Nesâda downwards, till he got to the gate of Bhûridatta's palace. When Kâ.nâri.t.tha saw Subhoga, he came towards him and said, "Brother, do not hurt this man, he is a Brahman, and a descendant of Brahma; if the Lord Brahma were to know that you had injured him, he would be very angry, and say, 'Are these Nâgas to ill-treat my children?' He might even destroy this country. In this cycle Brahmans are noble and their power great. You, perhaps, know not the power of Brahmans." He then said to Subhoga and the other Nâgas, "Come here, and I will explain to you the qualities of sacrificial Brahmans." 123. "The good and the base together are mingled, sacrifice and veda, Subhoga, in this world. Therefore, revile not, for he who revileth casteth away the law of knowledge and truth." 124. "For teaching Ariyâs, for the world men-rulers, Vessas for tilth; and servants of all the Suddas, Each one severally in his own station Was created and placed, they say, (by Brâhma)." "Knowest thou not, O Subhoga, that their ancestor, the all-powerful Brahma, ordained thus?" 125. "O brother, the Devas Dâtâ, Vidâtâ, Varuna, Kuvera, Yâma, Suriya, and Candimâ have arrived at their present state through having made offerings to Brahmans." 126. "There was a king named Ajjuna (Arjuna), who was such a terrible warrior (bhîmaseno) that he could draw a bow equal in strength to 500 bows, as if he had a thousand arms, but he made offerings to fire (jâtavedam)." 127. "Subhoga, there was once a king in Bârâ.nasi made an offering of rice to the Brahmans, and he is now a powerful Deva." 128. "There was a king named Mucalinda, who was very hideous, but he made offerings to the fire god with clarified butter, and he is now in Deva-land. One day, in the city of Bârâ.nasi, he sent for the Brahmans and asked them the road to Deva-land, and they answered, 'O King. you must do honour to the Brahmans and their god.' 'Who is your god, O Brahmans,' he enquired; and they answered, 'He is the spirit of fire; satisfy him with butter made from cows' milk.' Mucalinda did as he was commanded." 129. "The excellent (u.lâro) King Dudipo too, who was handsome, lived to a thousand years, and of great power, relinquishing his kingdom and army, became a hermit and went to Sagga." 130. "There was a king named Sâgara, who subdued the countries on the further side of the Ocean, and making a sacrifice of pure gold to the fire-god, established his worship. For that good deed he is now a Deva." 131. "Again, a king named Anga, through whose glory and power the river Ganges came into existence, and the ocean of curds and milk was produced. This king, on the soles of whose feet there was long hair, inquired how he was to get to Svagga, they told him that he might go into the Himavanta, and sacrifice to the Brahmans and fire. He went there, taking with him many oxen and buffaloes, and when the Brahmans had eaten, he asked what was to be done with what was left, and they told him to throw it away. In the spot where he threw it, there sprang up a river which was the Ga.ngâ." 132. "Subhoga, there was a certain powerful deva, a general of Sakko's army, who by soma sacrifice cleansed himself from that which is vile." 133, 134. "Brahma, who created this world, the rivers Bhagirati, the Himavanta and the Gijjha mountains, when he was a man, sacrificed to fire. They say, too, that the other mountains Malâgiri, Viñjha, Sudassana, Kâkaneru, etc., were created with bricks through sacrificing to fire. Subhoga, do you know how the salt water of the ocean came into being? No, you do not, but you know how to ill-treat them (Brahmans) and know nothing of their good qualities." 135. "Listen to me, the Ocean caused the death of a Brahman who was versed in the Vedas, performed his duties strictly, and was ever ready to receive, therefore we may never drink its waters." 136. "These Brahmans, Subhoga, are like the surface of the earth in which we ought to plant the seeds of good works. On the east, west, south and north, Brahmans are the only things we ought to desire." Thus Ari.t.tha, in fourteen gâthâ, praised Brahman sacrificial rites and the Vedas. CHAPTER V. (The Bodhisat's Discourse) At that time all the Nâgas there assembled thought that what Ari.t.tha said was true, and Bhûridatta lay there listening to him; so, in order to dispel the wrong impression that had been given them, he thus addressed them: "Kâ.nâri.t.tha, what you have said regarding sacrifice and the Vedas is not true; the Brahmans by their arrangement of the Vedas cannot be considered good men. After this he recited the following twenty-seven stanzas, to show the erroneous practices of Brahmans: 137. "Loss to the wise, a gain to fools, is skill in the Vedas, Ari.t.tha; mirage-like when reflected on, their delusions take away wisdom." 138. "The Vedas are no protection to any one, not even to the perfidious and evil man. The worshipped fire too, gives no protection to the evil-doer." 139. "Rich and wealthy mortals may set fire to food mixed with grass, but who can satisfy it? Fire, which is unlike all else, cannot be satisfied, O double-tongued one. 140. "As milk by its changeable nature turns to curd and also to butter; so fire, by its changeable nature, is made by him who uses the fire-sticks." 141. "One sees not the fire that is inherent in the dry wood or green. If the fire-stick is rubbed not by man, fire is not made, it burns not." 142. "If fire dwell hidden both in dry wood and green too, all the green would be dry in this world; the dry wood would burst into flames." 143. "If one makes merit with the smoke and flame of wood and grass, then charcoal-burners, salt-boilers, cooks and even corpse-burners would heap up to themselves merit." 144. "If they in truth do not a good deed, no one in this world can get merit by appeasing the Brâhminical fire." 145. "Wherefore does this world, revered being, eat, O double-tongued one, things which smell bad and which are rejected?" 146. "Some say that flame is a god, and Milakkhas (heathens) say that water is a god, but all have a wrong opinion; fire is not one of the gods, nor water." 147. "How shall evil-doers go to heaven by doing honour to fire, which is perceptibly mindless and the servant of men?" 148. "You say that Brahma became the ruler of all things through serving fire here in this life. If he created all and controls all, the uncreated worships the created." 149. "A thing to be derided, a lie; wishing to be honoured they have lied of old; they for their own gain which was not before apparent have concocted their own law for men." 150. "(Which is) For teaching Ariya, for the earth men rulers, Vesyas for tilth, as servants of all Suddas. Each for his own station were made, they say, by Brahma." 151. "If these words were true as spoken by the Brahmans, none but Khattiyas would reign, none but Brahmans would teach wisdom's sayings." 152. "None but Vesyas would till land; Suddas would not be free from service; these words are false: they speak lies for the sake of their bellies." 153. "Such things fools only believe, wise men and they themselves see through it: Khattyas pay tribute to Vesyas, and Brahmans go about carrying weapons: such a shaken-up, scattered world, why does not Brahma put straight?" 154. "If verily Brâhmâ rules the world, and if he be the great king of men, how can he behold the world thus unfortunate, why does he not make the whole world happy?" 155. "If verily Brâhmâ the king of the world be lord of all mortals. By delusion, lying, magic and lawlessness, why has he made this world?" 156. "Verily if Brâhmâ be the lord of the world and ruler of all beings, he is a lawless ruler, Ari.t.tha; though there be law, he rules lawlessly." 157. "'Caterpillars and insects, snakes and frogs, and worms, and flies, they slay and are innocent;' these opinions of the people of Kamboja are dishonourable (non-Brahminical); they are false." After this he recited the following 27 stanzas to show the erroneous practices of Brahmans:-- 158. "If he is pure who slays, and the slayer enters Svagga, would not the Brahmans slay one another, and those too who believe in them?" 159. "Nor wild beasts, nor cattle, nor oxen, request their own slaughter; there whilst alive they struggle at the sacrifice; they drag cattle by exertion." 160. "Those fools having bound cattle to the post, with vanity make bright your face (saying), 'This sacrificial post will give you all desires in the next world, and they will last in the future.'" 161. "Verily, if there be silver, gold, gems, shells and all kinds of wealth in the sacrificial post, in green wood and dry too, and all the delights of Deva land, all those Brâhmans would sacrifice abundantly, there is not a Brâhman who would not sacrifice." 162. "How can gems, etc., and all the delights of the Devas, be in a post in green wood and dry too?" 163. "Both wicked, cruel, covetous and fools, rejoicing in all sorts of vanities (they say) take fire, to me give wealth; then be blessed and have all you desire." 164. "Taking refuge in sacrifice, they rejoice with various vanities." 165. "Like crows who have found an owl alone, they surround one in flocks, and having eaten one's victuals they make a clean shave of one, and throw one away at the sacrificial post." 166. "Thus, deceived by the Brâhmans, being alone and they many: they with their sayings get present wealth, for that which is unseen (illusory)." 167. "When made their advisers by kings they carry off wealth. They are such thieves, and worthy to be executed, yet are not slain." 168. "In the sacrifice they cut the palasa pole, saying it is the right arm of Indra; if that be true and Maghava is deprived of his arm, with what does Indra subdue the Asuras?" 169. "That too is false, for Maghava being all-powerful, slays them; he is the chief Deva and cannot be slain. These Vedas are false, they are illusions visible to all men." 170. "Mounts Nâlâ, Himavayo, Gajjho, Sudassana, Nisabhogo, Kâkaneru, these and other great mountains were brick made in sacrifice they say." 171. "In this manner with bricks they are built in sacrifice, they say: mountains are not made thus, they stand firm and unshaken, being of a different nature." 172. "Bricks become not rock by length of time, not thus arise iron and copper." 173. "They say that a strict and learned hermit was swallowed up by the water when bathing on the shores of the ocean, and it is therefore undrinkable." 174. "More than a hundred virtuous hermits learned in the Vedas have the rivers slain; their waters are not undrinkable. Why, then, is the incomparable ocean undrinkable?" 175. "Here in this living world there are salt-water holes that have been dug: these have not slain Brâhma.ns; but, O two-tongued one, why is not their water undrinkable?" 176. "In the beginning of ages to whom was there a wife? Firstly, mind created man. Therefore no one was base, and so in like manner they say is the determination of Sagga." 177. "Should a Candala learn the Vedas, and recite its verses, though intelligent and virtuous, his head would be split into seven pieces: they have made the verses for the purpose of slaying." 178. "They teach words made for the sake of gain." 179. "To lions, tigers and leopards there is not the energy of men." (This is not clear.) 180. "Verily, if a king subdued the whole world and his councillors were obedient, he would conquer all his enemies, and his subjects would ever be happy." 181. "The instructions for Khattiyas and the three Vedas are similar in purpose, and not being able to discern their deception, one cannot know a word, as it were, covered with water." 182. "The instructions for Khattyas and the three Vedas are one in their purpose: profit and loss, honour and dishonour, these are the rules of those four castes." 183. "And as rich men desiring wealth and corn do much tillage on the earth, so these Brahmans and Suddas do many works on earth." 184. "They are like unto wealthy men, they are ever energetic in pleasure, they do much tillage upon the earth; but, O double-tongued one, they are witless in their pleasures." When the assembled Nâgas heard this discourse, they were delighted and gave praise. Then Bhûridatta caused them to turn the Brahman Nesâda out of serpent-land. Râjâ Sâgara Brâhmadatta, on the appointed day, surrounded by his whole army, went to the place where his father was residing. Bhûridatta caused it to be proclaimed by beat of drum throughout the whole of Nâga-land, that he proposed visiting his grandfather and uncle: and going forth from the river Yamunâ with a great retinue and splendour, in due course, he arrived at his grandfather's hermitage. His parents and brethren followed after him. When Sâgara Bhûridatta saw the Bodhisat coming with his attendants, he did not recognize him, but said to his father in the following stanzas (185 to 198): "O hermit, my father, who, I pray, is this who comes with drums and other musical instruments playing before him? Whose face and crown is it that flashes like lightning? He is young indeed, but his glory flashes forth like gold flowing from the furnace? Who is he? His white umbrella delighteth the heart like Jambûraj gold. Those waving câmâris, whose are they? and whose the splendidly jewelled peacock fans? Then his father answered (199), "Dear son, this is no other than your nephew, the son of Dhatara.t.tha, King of the Nâgas: those others are also his men; their power is very great and their hosts are many. They are also the sons of my daughter Samuddajâ." Whilst they were thus talking, the company of the Nâgas arrived and sat down in a suitable place. Samuddajâ, after doing reverence to her father, returned weeping to Nâga-land. Brâhmadatta remained two or three days and then returned to Bârâ.nasi. Samuddajâ died in Nâga-land, and Bhûridatta continued his fasts for the rest of his life, and when he died he went to Deva-land with all his followers. The Teacher then summed up the Jâtaka as follows: Bhûridatta's parents were reborn of royal race; the hunter Nesâda became Devadatta; his son Somadatta became Ânanda; Ajamukhî is now Upalava.m.sa; Sudassena is Sariputtarâ; Subhoga is Moggalâna; Kâ.nâri.t.tha became Sunnakkhat (Sunakkhatto, a Prince of the Licchavi) and Bhûridatta is myself, the incomparable and omniscient Buddha. Vidhûra Jâtaka. ONE day, when the disciples were discussing the various forms of wisdom peculiar to the Buddha, the Lord came into the hall and inquired what they were discussing. On being informed, he said: "Rabans, there will be no difficulty in understanding how I can now so easily overcome the opinions of Brahmans, princes, and others, bringing them to a right frame of mind, when you hear how, in a former existence as the high-born Vidhûra, on the summit of Mount Kâ.lâgiri, I overcame and subdued the virulence of the Rakshasa Pu.n.naka." He then related as follows:-- Long ago, in Kururajja"m, in the city of Indapattanagara"m, there reigned a king whose name was Dhanañcaya Korabya, whose prime minister, Vidhûra, expounded the law so well and sweetly that everyone was attracted to him, and all the rulers of Jambudvîpa came to get his decisions. Now in the city of Bârânasi there were four rich Brahmans who were friends, and they, having determined to renounce the lusts of this world, went into Himavanta. Having dwelt there some time as hermits, they came into the inbabited country in search of salt and pickles, and at last arrived at Campânagara"m, in the country of A"nga, and dwelt in the king's garden. The rich people of the city, seeing that their deportment was correct, undertook their maintenance, and begged them to remain. One of these hermits, in a state of ecstatic meditation, used to go daily to the country of the Nâgas, another to Tâvatisma, another to the country of the Ga.lunas, and the fourth to the park called Migâjina, which belonged to King Dhanañcaya Korabya, at Indapattanagara"m. On returning, each praised the delights of these places to his particular supporters, so that each desired, when the time of change came, to go to these places. When they at length died, by reason of the good works they had performed, one became Sakko, another became king of the Nâgas, another became king of the Ga.lunas in a forest of silk-cotton trees, and the fourth took birth with the chief queen of King Dhanañcaya Korabya. At his father's death Prince Korabya succeeded to the throne. King Korabya was passionately fond of dice, but abiding by the instructions of his minister Vidhûra, observed his fasts and religious duties. One fast-day, in order to be quiet, he went into his garden. Sakko, the Nâga king, and the Ga.luna king, also came to that garden to spend the fast-day in quiet meditation; and, in the cool of the evening, all four met at the auspicious water-tank and recognized each other. Sakko sat on the auspicious stone slab, and the others seated themselves in suitable places. Sakko then asked: "Which of us four kings, do you think, has performed the most excellent duty?" Varu.na, the Nâga king, answered: "I think mine is the best. The Ga.lunas generally take our lives, and yet, when I saw their king, I displayed no anger." The King of the Ga.lunas said: "This Nâga king is the food in which we most delight, and yet, though oppressed by hunger, I did him no harm." Sakko said: "I have left the wonderful pleasures and delights of Tâvatimsa and come down to this earth to keep my fast." Then said King Korabya: "I have left the delights of my palace and sixty thousand concubines and come to fast in this garden." Thus the four kings extolled their own piety. Then said the three kings: "O King Korabya, have you no wise man in your dominions who can dispel our doubts in this matter?" King Dhanañcaya Korabya answered: "I have a wise minister named Vidhûra, and he will probably be able to do so." So they all agreed to go to the Judgment Hall, and, having caused Vidhûra to take his seat on a splendid couch, stated their case to him. Vidhûra (after questioning them) replied: "O kings, your words are all good, and there is no fault in them. Wise men say that, like an axle well fitted to the hub of a wheel, those persons who are longsuffering, who do no ill to obtain food, who avoid lust, and have no anxiety, are they who in this world have extinguished evil" (Sama.na"m). On hearing this, the four kings gave great praise to Vidhûra, and said: "Indeed, thou art a religious person. There is no one equal to thee. Thou canst decide clearly, as the worker in ivory cuts through an elephant's tusk with a saw." Sakko presented him with a valuable cloth. The King of the Ga.lunas gave him a golden flower garland. The King of the Nâgas presented him with a priceless ruby; and King Korabya gave him one thousand milch cows, ten bulls, ten elephants, ten horses, ten chariots with Sindh horses, and the revenue of sixteen villages. Now the King of the Nâgas had a queen, whose name was Vimalâ, and, when he returned, she noticed that the ruby he usually wore round his neck was gone, so she said: "My Lord, where have you left your ruby?" He answered: "Lady, I wished to do honour to Vidhûra, the son of Canda, the Brahman, who decided a case for me, and gave it to him. Sakko gave him a cloth. The Ga.luna king gave him a gold garland, and King Korabya also gave gifts." Queen Vimalâ asked whether he was one who preached the law; and on being told that there was no one equal to him, she thought thus: "If I were to say--'My Lord, I want to hear him preach the law: bring him here,' the King would not bring him. I will say that I want this wise man's heart, and, by worrying the King, get what I want." So she went into her inner chamber, and, giving notice to her attendants, went to sleep. On that day the Nâga king, at the time when the Queen and concubines usually came to pay their respects to him, missing Vimalâ, asked where she was. They told him she could not come, because she was ill. Hearing this, he got up from his seat, and, going to her couch and stroking her with his hand, said: "Lady, you are like a withered leaf, and your body emaciated. What ails you?" Queen Vimalâ answered: "O Lord of the Nâgas, in the land of men if women do not get what they want they suffer great pain. I have a strong desire to obtain the heart of this wise Vidhûra, lawfully and not by force. When I have obtained his heart I shall be well. If I do not, I shall shortly die." The King answered: "Lady, if you wanted the sun, or the moon, there would be no difficulty. Even the kings of the island of Jambudvîpa find a difficulty in getting to see him. How, then, can he be brought here?" Hearing this, the Queen turned her back on the King, saying: "If I cannot get the heart of Vidhûra, may I die on this very bed." When the King found she would not answer him he went into his chamber and threw himself on his couch, saying: "Who can bring Vidhûra's heart? Verily the Queen will die if she cannot get it." Just then the Princess Irandhatî came, magnificently dressed, to pay her respects to her father, and, seeing him so unhappy, said: "My father, you seem very unhappy: why is it?" Her father replied: "My daughter, your mother wants the heart of the wise Vidhûra; but who can bring him to Nâga-land? Dear daughter, you are the only person who can do it. If you wish to save your mother's life, search for a husband who can bring him." The King was so wrapped up in his desire to preserve his Queen's life, that he spoke thus shamefully to her, telling her to get a husband. Irandhatî, having pacified her father, went in to see her mother, and, after comforting her, dressed herself in all her ornaments and, that very night, took her way through the water to the upper world, and went to a place in the Himavanta near a river where there is a mountain called Kâ.la. That mountain is sixty yûjanâs in height, and entirely composed of black rocks. Having gone thither, she collected a number of beautiful flowers, and strewed them all over the mountain, and made it look as if it were a heap of rubies; she spread a bed of flowers on the summit, and began to dance and sing, saying-- Nâgas, Devas, and Gandhabbas, Kinnaras, and all who dwell In this Himavanta forest, Stay, and list to what I tell: Lives Vidhûra, wise and gracious, In the courts of Kuru's Lord; Who Vidhûra's heart will bring me Shall receive me as reward. Just then Pu.n.naka, the nephew of the Deva Vessava.n (Kuvera), riding on his horse Manomaya, was on his way to the assembly of the Rakshasas, and heard her song. As she had once been his wife in a former existence, as soon as he heard her he was smitten with delight, and, stopping his horse, said: "Lady, by the power of my wisdom, I will bring you Vidhûra's heart. Be not afraid. You shall be my wife." On hearing this, Irandhatî replied: "Go at once and demand me of my father." Overcome with love, Pu.n.naka dismounted and stretched out his hand to put Irandhatî on his horse, but she drew back, saying: Irandhatî. Back, Pu.n.naka, nor take me by the hand; I am no orphan to be brought to shame: Varu.na, lord of serpents, is my sire, And Vimalâ, my mother, his chief queen. If, then, to wed me be thy firm desire, Demand me from them in accustomed form. Hearing this, Pu.n.naka at once proceeded to the Serpent King's palace, and addressed him thus:-- Pu.n.naka. Lord of the Nâgas, list unto my suit, And give Irandhatî to me for wife. Ages have passed since first our lots were linked: I love her still, and she to me inclines. Take as her price one hundred elephants, One hundred steeds, and e'en one hundred carts Piled with the seven gems, to which are yoked One hundred mules: an offering far too small. But who could name a price for one so fair? Varu.na. O Raksha Prince, Vessava.n's nephew true, Fitted in every way to be my son-in-law Art thou; but not in haste may this be done: A hurried marriage ofttimes causes woe. First with my queen and kith I must consult. Irandhatî is but a child, and 'tis The nature of all womenfolk to pine When parted from their home. Perchance she, too, May grieve when taken hence. Wait here awhile. (He enters the palace and addresses Queen Vimalâ.) Queen of my queens, my well-loved Vimalâ, There waits without, in haste to wed our child Irandhatî, the darling of our heart, Vessava.n's nephew, chief of all his hosts. His gifts and words are fair. What thinkest thou? Vimalâ. Lord of this widespread realm, we need no gifts: Irandhatî, whose beauty glads all hearts Cannot be bought with gems: 'tis he alone Who brings Vidhûra's heart shall wed the maid. Varu.na (coming out). Leader of hosts, if our consent you'd win, Bring us the "wise man's" heart, thy lawful spoil. Pu.n.naka. Some are called wise and others are called fools; But on this point all men are not agreed. How shall I know the wise man from the fool? Varu.na. What! hast not heard of Râja Korabya, Who reigns at Indapattan? and of him Who guides with perfect wisdom his affairs, All-wise Vidhûra? 'Tis his heart we want. Pu.n.naka ordered his attendant to get ready his horse Manomaya, and, urged by his great love for Irandhatî, having smoothed out his beard and hair and arranged his clothes, mounted and set off on his way to the dwelling of his uncle Kuvera (Vessava.n). On arriving there he recited some stanzas descriptive of the beauty and wealth of Kuvera's city. He recited these verses because he did not dare to carry off Vidhûra without his uncle's permission. Kuvera, however, was deciding a dispute between two devas, and did not attend to him, so Pu.n.naka sat down near the deva who had won his case. Kuvera, turning to the deva, gave him an order to go and take possession, so Pu.n.naka took the order as if it were given to himself, and went off with him. On the way he thought thus: "Vidhûra's attendants are very numerous; I shall not be able to take him unawares. King Korabya is passionately fond of dice. I will win him from Korabya by a cast of the dice. King Korabya is very wealthy, and will not play with me for anything of small value. In the hill of Vepulla, near Râjagriha, there is a ruby fit to be worn by Cakkavatti monarchs; it is a ruby of great power. I will overcome him by means of that ruby." He accordingly went to Râjagriha, in the country of A"nga. Ascending to the top of Mount Vepulla, he came to the place where that wonderful ruby which is called Manohara (Captivating) is guarded by 100,000 Kumbha.n.das. Terrifying them by his terrible glances, he took the ruby and pursued his way to Indapattanagara"m. On arriving there, he got off his horse and left it in concealment near the city. Taking the form of a young man, he approached King Korabya and addressed him thus:-- Pu.n.naka. "In this assembly of chiefs, who will play with me for an excellent stake? From which of you shall I be able to win something of value? Who of you wants to win my incomparable treasure?" Korabya. "Youth, what is your country? Your speech is not that of Kururâj, and your appearance is more comely than that of the people of my country. Tell me your race and name." Pu.n.naka. "King, I bear the noble title of Kaccâya.no. As for my parents and race, they dwell in the city of Kâlacampanagara"m in A"nga; and I have come to this country to cast dice." Korabya. "Since you have come here to gamble, what have you brought with you? If you have nothing, will not the princes who overcome you make you their slave? How, then, do you propose to play against princes?" Pu.n.naka. "My lord king, my stake is a ruby. It is of immense value--more valuable than any other. It brings whatever you desire, and is called Manohara. That is not my only property: I possess a steed that can drive away all my enemies. I will play for both of them. Let the winner take them." Korabya. "Youth, what can you do with your one ruby and horse? We kings have many such rubies, and swift steeds innumerable." Pu.n.naka. "My lord king, why do you speak thus? My horse is worth a thousand, and my ruby is worth a thousand. Though your Majesty may have horses, they are not like mine. Just look at the qualities of my horse." Saying thus, he mounted Manomaya and rode round the city wall so fast that the city appeared to be surrounded by a band of horses, which could not be distinguished, and even Pu.n.naka himself was not distinguishable, but the red girdle on his waist was like the whirling of a firebrand. Having thus displayed the good qualities of his horse, he dismounted and said: "O King, have you beheld the power of my horse?" And, on the King replying that he had seen it, he said, "Look again," and rode his horse across the surface of the lake which was in the royal park, backwards and forwards, so that not even its hoofs were wetted. Having caused it to stand on a lily-leaf, he spread out his hand and it stood upon the palm. When the King remarked, "This is, indeed, very wonderful," he replied: "Now behold the power of my ruby. You have only to look into it to see everything that is in this city or on the face of the earth, and all the delights of Devaland." Pu.n.naka. "Surely, O King, if I gamble with you and lose, take my ruby. But what will you stake?" Korabya. "Kaccâya.no, I will stake anything but myself, my queen, or my throne." Pu.n.naka. "If that be so, O King, since I am from a distant country and cannot tarry long, make ready the gaming-place." So the King summoned all his nobles, and ordered a place to be prepared. The nobles, having spread curiously-worked carpets and arranged places for the King and his hundred nobles, suitably to their rank, reported to the King that all was ready. Then Pu.n.naka requested the King to come to the gaming-place, and: said: "My lord king, you have stated that you will play with me for anything save your royal person, your queen, or your throne, and your words are as ivory [i.e. firm]; but I am a poor person and you are the lord of many. If you win, you will assuredly take my ruby; but if I lose, you may delay in paying me, and fall back upon the fact that you are a king: how, then, can I play on equal terms?" But the King replied: "Kaccâya.no, be not afraid; whether I win or lose I will act according to the law." So Pu.n.naka called all the kings who were present to bear witness, saying: "Kings of Pancala, Paccuggata, Sûrasena, Madda, and Kebhi, who are here assembled, you have heard the words of Korabya your lord. Take good note of them. You are all law-abiding kings, and I call upon you to be my witnesses, without fear or favour; listen and watch between us, and according to the custom of the righteous, with heed, observe closely, and do that which is right." Thereupon King Korabya, surrounded by a hundred princes, proceeded to the gaming-shed, and they sat in their appointed places; and King Korabya placed the golden dice upon a silver table. Then Pu.n.naka said suddenly: "My lord king, the marks upon the dice are called 'thé,' 'than,' 'einzé,' and 'nguzon': take which you please." The King elected to take "einzé" and Pu.n.naka took "than." The King then called upon Pu.n.naka to throw first; but Pu.n.naka said: "My lord king, I am a poor man: it is not right that I should begin; it is for you to throw first." So the King agreed. Now there was a fairy, who had been his mother in his third state of existence, who constantly looked after King Korabya, and through her power he had always won when he played with dice. He used also to sing the following verses whenever he played: (Sabbâ nadî viñka nadî, etc.), which mean-- Rivers, all are crooked rivers; Firewood grows in every tree; Woman ever doeth evil Get she opportunity. In order to invoke his fairy guardian he sang as follows:-- O fairy, now my guardian be; Fame and renown bring quick to me: Upon thy kindness I rely. Pure is the gold that forms each die; Brightly they shine within the bowl: Stand near me and my luck control. Sweet fairy, ever kind to me, Come now and bring me victory. Then King Korabya, singing his gambling song, threw the dice into the air, but through Pu.n.naka's power they fell so that he would have lost; knowing, however, by his great skill that this would happen, he caught them before they fell on the silver table and again threw them into the air, but seeing that they would a second time fall against him, he again caught them in his hand. Seeing this, Pu.n.naka looked round to see the reason, and observed the good fairy standing near the King. He thereupon glared fiercely at the fairy, and she fled terrified to the top of a mountain on the confines of the world. The King then threw them again thrice, but by Pu.n.naka's power was prevented from putting out his hand to catch them before they fell. Then Pu.n.naka threw, and seeing that he had won, rose from his seat and cried, "I have won, I have won." And the sound of his voice was heard throughout all Jambudvîpa. King Korabya was very sad at having lost, so Pu.n.naka, in order to comfort him, said: "My lord king, when two persons have a wager each puts forth all his strength to win, but both cannot do so--one must lose; and so it is in this dicing: your Majesty, however, has not lost your own person. Be not cast down, but give me that precious thing that I have won, and let me depart, for I have come from afar and may not delay." Korabya. "Youth Kaccâya.no, I have everything that is on the face of this earth: take what you want and go." Pu.n.naka. "My lord king, in your realm there are elephants, horses, precious stones, and lovely virgins, but the greatest treasure of all is Vidhûra, 'the wise minister.' In accordance with your promise give him to me." Korabya. "Kaccâya.no, before we began to play I said I would stake anything but myself, my queen, or my throne, and this Vidhûra is as my very self, and you ought not to take him. It is on him that I rely. He is even greater than I, for I worship him. He is the source of my good fortune and like an island of refuge." Pu.n.naka. "My lord king, as I have far to go and cannot stay to argue the question, let us call Vidhûra and abide by his decision." Korabya. "Kaccâya.no, you are honest in all your actions: I am pleased with your suggestion. We will go to Vidhûra and abide by his decision." So the King, accompanied by all his nobles, took Pu.n.naka with him and went to the Hall of Justice. When Vidhûra saw the King coming he descended from the judgment-seat and sat in a suitable place. Pu.n.naka then addressed him thus: "O wise minister, you are well established in the law, and would not speak falsely even to save your life. These things are known unto all men. I, too, would know this, O wise one--Art thou the servant of the King, or one of his kin?" Vidhûra. "Youth, I am not of the King's kith, neither am I greater, but I am one of his servants. Of these there are four classes, viz.: the house-born, the purchased, the self-made, and the captive. As I am one that pays respect to the King, I am a 'self-made' slave, and though I may be taken to another country, I shall still be the servant of the King. And if the King for any reason give me to you, or another, his gift will be lawful." Pu.n.naka. "O princes, my victory is twofold. As for this king of kings, his wish was contrary to law. Why should he not give me this wise Vidhûra, who has given a true decision?" Korabya (in anger). "O Vidhûra, though I have honoured and raised you to high estate, you have no regard for me, but regard only the face of the youth Kaccâya.no, whom you have only just seen. Youth, take this true slave and go thy way." The King, thinking he might still detain Vidhûra by getting him to solve difficult questions, asked him as follows: 1. Vidhûra, how may householders dwell in safety? 2. What is the law of mutual assistance? 3. Under what circumstances may they be without poverty and anxiety? 4. What is the rule for fidelity? 5. After passing from this life to another how may they be free from dread? Vidhûra replied-- 1. "O King, people should not commit adultery with their neighbours' wives, nor should they eat without giving food to those who deserve it. They should not rely on absurd casuistry, for it tends not to true wisdom. 2. "Daily they ought to observe diligently the five duties. They should observe their duties to one another as rulers and householders. They should not forget to heap up merit. In all matters they should act with deliberation. Instead of being arrogant they should be humble. They should obey the instructions of the righteous. They should be neither short-tempered nor malicious. They should be bold and unflinching in almsgiving. They should speak loving words and be tender in thought, word, and deed. 3. "They should be liberal to their friends and loving, doing to them as they would be done by. They should be mindful of seed-time and harvest, and when mendicants come round ever ready to fill their bowls. 4. "They should desire to follow the precepts of the righteous. They should be mindful of their good birth and lineage. They should read and converse on good books, discussing and asking questions. 5. "O King, they who do these things are free from danger and anxiety in this life, neither shall they have dread when they pass to another existence." Now when Vidhûra returned from conducting the King back to his palace, Pu.n.naka said: "Vidhûra, you have been given to me by the King and must go with me as my servant. Look closely to my advantage, for wise men have said that whosoever acts only for the good of his lord becomes well acquainted with it." Vidhûra. "Young man, I know that you have got possession of me, and that it was because the King gave me to you. It was for your good also that I answered his questions. In return for this kindness remain two or three days in my house, and allow me to instruct my wives and children." Pu.n.naka. "Vidhûra, I will remain with you a few days, and during that time set your affairs in order and instruct your wives and children." So Pu.n.naka went with Vidhûra to his house. Now Vidhûra's house was built in three mansions, one suitable for each season. They were named Kuñjara, Mayura, and Piyaka. They were as well appointed as that of Sakko. So Vidhûra installed Pu.n.naka in one of those mansions, with everything that he could want and 500 damsels to attend upon him, and retired to the one in which his family was living, and entering into the chamber of his wife Anu.lâ, told her to call all his children; but she, by reason of her great grief, was unable to do so, and sent her daughter-in-law, saying: "My tender and loving daughter-in-law, beautiful as the flower of the blue lotus (Indavaramuppala"m), go and summon my son Dhammapâla and your other brothers-in-law." Vidhûra received them with streaming eyes, and embraced them; and after a little while, having come out into the reception hall, thus addressed his sorrowing family:--"My beloved children, I, your father, may only remain here in peace for three days, and after that must go away with the youth Kaccâya.no and obey his commands. Indeed, he desires to depart on this very day, but, as I had not given you my instructions, I begged him to remain a day or two. I will now tell you your line of conduct, and do you all take it well to heart; and if the king asks you, when you go into his presence, whether your father gave you any commands, you can relate to him all I now say, and when he hears your words he will remember me with regret, and appoint you to proper posts." On hearing these words his family wept bitterly. When the weeping had ceased, he said: "My children, be not afraid: all the laws of 'Bhûmakasa"nkhâra' are impermanent. Wealth and riches are lost and destroyed. I will now relate to you the verses called 'Râjavasatî,' attention to which will ensure earthly wealth and happiness." The Râjavasatî, or "King-service." 1. If anyone desire royal service, being seated, listen to me; How a man, having entered the service of royal personages, may attain unto honour. 2. That man obtains not a royal fami1y who is inconspicuous in wisdom; Nor the coward, the fool, nor the sluggard, at any time. 3. When he acquires virtue, wisdom, and purity, He (the king) confides in him, and keeps no secret from him. 4. Even as a balance, held rightly with equal beam, Unshaken, let him not tremble; let him serve the king. 5. Even as a balance, rightly held with equal beam, Obtaining full knowledge of all things, let him serve the king. 6. By day or by night, learned in the king's service, Unshaken, not wavering, let him serve the king. 7. By day or by night, learned in the king's service, Gaining knowledge in all things, let him serve the king. 8. Though one say to him, the road is made ready for the king; Even though the king urge him to go by it, he should not; let him serve the king. 9. Let him not eat, as the king, food or dainties. Let him even keep behind others; let him serve the king. 10. Let him not wear garments, wreaths, perfumes, nor ornaments, nor speak, nor do as the king does: Let him use other adornments; let him serve the king. 11. Should the king take his pleasure, surrounded by courtiers and women, With his courtiers and women let not the wise man dally. 12. Not puffed up with pride; prudent, with senses well guarded; Firmly resolved in his heart; let him serve the king. 13. He should not dally with the king's wife, nor remain in a secluded place with her: Let him not use the king's treasure; let him serve the king. 14. Let him not love much sleep, nor drink intoxicating drinks; Nor fling the dice, nor game in the king's presence; let him serve the king. 15. Let him not mount the king's couch, chair, throne, or chariot, Thinking, "I am chosen for honour"; let him serve the king. 16. Let not the discerning man go too far from the king, nor too near him: Let him stand in his presence so as to be seen and heard without difficulty. 17. He should not say, "The king is my friend; the king is my foster-brother": Swift is the anger of the king, as the smart of a mote in the eye. 18. Though he think himself revered (by the king), the wiser and more learned man, Let him not answer harshly the king when in the assembly. 19. Though he has the right to enter the door, let him not enter without the king's permission: King's authority is as fire: let him serve the king. 20. If the king thinks to favour son or brother with villages, townships, districts, or provinces, Being silent let him look on, nor cunningly speak ill of him. 21. To the elephant-riders, the royal guards, the charioteers, and foot-soldiers, when he gives wages, and the king increases their pay, Let him not interfere; let him serve the king. 22. As a bow with an arrow fitted to it, bending as a bamboo reed, Let him not act in opposition; let him serve the king. 23. His words should be as few as those of a tongueless fish, Measured, prudent, brave; let him serve the king. 24. Let him not go to touch women, for loss of power is sure; Cough, asthma, suffering, weakness, and wasting come upon him. 25. Let him not talk over much, nor let him keep silence: When the time is fit let him speak, not ramblingly but measuredly. 26. Not wrathful nor jarring, gentle, truthful, not backbiting. Let him not talk frivolous talk; let him serve the king. 27. Let him cherish mother and father, and respect his elders. Fearful of sinning, let him serve the king. 28. Well-trained, skilful, temperate, steadfast, and kind; Strenuous, pure, and clever; let him serve the king. 29. Lowly to his elders, obedient, and humble; Compassionate, and pleasant to dwell with; let him serve the king. 30. Though he speaks wlth ambassadors on secret business, He should look only to his lord's welfare. 31. Both on Samanas and Brahmans, holy and profound in learning, Let him respectfully wait; and let him serve the king. 32. Both Samanas and Brahmans, holy and profound in learning, Let him lodge with care; and let him serve the king. 33. Both Samanas and Brahmans, holy and profound in learning, Let him refresh with food and drink; and let him serve the king. 34. Both Samanas and Brahmans, holy and profound in learning, Who have attained wisdom, let him serve, asking deep questions. 35. Let him not omit customary gifts to Samanas and Brahmans; Nor let him forbid beggars at alms-time. 36. Wise, endowed with knowledge, skilled in rites and observance of the law, Well knowing times and seasons, let him serve the king. 37. Active in his doings, vigilant, discerning, Acting with good arrangement, let him serve the king. 38. Constantly visiting his threshing-floor, barns, cattle, and fields, Let him store up the corn when measured, and when measured let it be cooked in his house. 39. If son or brother be unstable in the commandments [duties], like helpless children in arms, or ghosts, Let him give them clothes, food, and abiding places. 40. Servants who are steadfast in their duties, Skilful and active folk, let him place before others. 41. Religious and uncovetous, strongly attached to the king; Both openly and in secret beneficial to him; let him serve the king. 42. Let him know the king's wish; let him know the king's alms; Unfaltering in his conduct, let him serve the king. 43. When (the king is) clothing and bathing, or feet-washing, head-lowered, And when struck not wrathful; let him serve the king. 44. If one gives salutation to pots and does reverence to basins, Why to the giver of all good things should not the best be given? 45. Whosoever gives beds, clothes, vehicles, habitations, and houses, Even as a rain-cloud to beings, he pours down wealth. 46. This Râjavasatî if a man practise, He propitiates kings, and obtains both wealth and honour. On the third day Vidhûra, having bathed and dressed himself, went to the King's palace, to pay his respects and take leave,--and addressed the King thus:--"My lord king, this young man is taking me away; his mind is set upon going. I would speak to thee concerning the good of my family: listen, victorious one. When the youth asked me how I was related to thee, I truly replied that I was thy servant. That, indeed, is the only fault, as far as I can see, that I have committed. If a man slips upon the earth and falls, on that spot even be must remain. That slip of mine I look at as my fault. Be not angry with me for that error, but take care of my family and possessions, and let them not be destroyed." Korabya. "It is not pleasant to hear that you must depart. I will endeavour by some stratagem to prevent your departure. I will summon the youth to my palace and secretly make away with him." Vidhûra. "My Lord, though this thought of thine arises through love and pity for me, it is not right; there is no benefit in it. Put it from thee and think only of what is meritorious. All beings must grow old and die. I bear no ill-will to this youth. He may beat me, or free me, or kill me. Being his slave, I must submit to his will and go with him." So Vidhûra, having respectfully saluted the King, and admonished the nobles and attendants, left the palace; and all the queens and ladies, being unable to restrain their feelings, with dishevelled hair and streaming eyes, beating their breasts, followed him in great sorrow. The people of the city came in crowds to see him depart; and he exhorted them, saying: "Be not sorrowful: actions, affections, seasons, food, are all impermanent. Both one's earthly body and possessions must come to an end; therefore, reflecting on these things, we should give alms and observe our religious duties." Having thus admonished them and sent them home, he proceeded to his house. Just then his son Dhammapâla, and the rest of his family, having come out to look for him, met him at the gate; and when he saw his children, being unable to restrain his sorrow, he embraced them, weeping, and entered into his house. Now Vidhûra "the wise" had a thousand sons, a thousand daughters, a thousand wives, and seven hundred concubines, and very many slaves and kinsmen. The whole of these were smitten with grief and sorrow, and lay prostrate as the "sal" trees when smitten by a whirlwind from Mount Yugantara; and with a mighty murmur they besought him not to leave them; but, having comforted them, and set his household affairs in order, he left them and entered into the presence of Pu.n.naka, saying: "Youth, in accordance with my wish, you have waited here in my palace two or three days, and my instructions to my family are complete: do according to your wish." Pu.n.nka. "Since you have completed your arrangements let us depart, for the distance we have to go is long. Without fear take hold of my horse's tail, for this is the last time that you shall behold the habitation of men." Vidhûra. "Of what should, then, I be in dread? To none have I ever done evil By thought, or by word, or by deed, To make me the prey of the Devil." Then, fearless as a lion, he uttered this act of truth: "May this cloth with which my loins are now girt ne'er leave me as long as I require it"; and, mounting on to the horse's crupper, and firmly grasping the tail, he said: "Youth, I have firm hold of your horse's tail: go whithersoever you desire." At that instant Pu.n.naka thought, "What is the use of my taking this Vidhûra to a distant place? I will carry him to the Himavanta forest, and, having dragged him through the ravines and thorn-brakes till the life is out of him, cast his dead body into a chasm, and carry his heart to Nâga-land." So he directed his horse Manomaya thither, and urged him swiftly through the trees. But by the virtue of the Bodhisat's accumulated merit the trees kept away from his body for the distance of a cubit. When Pu.n.naka looked back to see if he were dead, and beheld his face shining with brightness, he again urged his horse thrice through the thickets; but to no purpose. Being greatly enraged, he rode into a mighty wind, but by the power of the Bodhisat it divided in two; and though he did this seven times he was unable to kill him, so he carried him off to the mountain called Kâ.lâgiri. Now Vidhûra's wives and family, thinking that he was a very long time in the upper chamber with Pu.n.naka, ascended to see what he was doing; and when they saw him not, raised a great cry, saying, "This demon in the likeness of a youth has carried off our lord"; and they wept and wailed bitterly. And when the King heard the sound thereof, he inquired what was the matter; and when they told him, he comforted them, saying: "Be not afraid, and cease from weeping, for he can preach the law sweetly, and will bring that youth to reason. Do not be so disturbed: he will soon return." When Pu.n.naka arrived at the top of Kâ.lâgiri, he thought--"If I do not kill this Vidhûra I shall not get Irandhatî, and all my trouble will be for nought. I will kill him, and, having taken out his heart, carry it to Queen Vimalâ, and bear away Irandhatî to my abode. It will not, however, do for me to kill him with my own hands, but I must cause his death through fear." So he set Vidhûra down on the peak of the mountain, and took the appearance of a frightful demon, which threw Vidhûra prone on his back, and then held him between its tusks as if it would devour him; but the Bodhisat was not in the least terrified. He then endeavoured to frighten him by taking the appearances of a lion, a must elephant, and a huge serpent; but the Bodhisat was not terrified by them. Then, thinking he would grind him to powder, he caused a mighty whirlwind to blow on him as he lay on the mountain-top; but that wind did not even disturb one hair of his head. He then caused the whole mountain of Kâ.lâgiri to be agitated, but was unable to terrify him; so he entered into the heart of the mountain and yelled loudly, but, though the noise was terrible, the Bodhisat was not disturbed. Finding that he could not terrify him by any of these means, he, in the form of a frightful demon, took him by both feet and hurled him from the top of Kâ.lâgiri; but the Bodhisat fell lightly, as a ball of dressed cotton, at a distance of fifteen yûjanâs. Then, taking him up again head downwards and finding that he was not yet dead, he hurled him again into the heavens, and he fell at a distance of sixty yûjanâs. After this had been done, the Bodhisat thought--"He may hurl me away again, or, taking me by the feet, beat me to death against this mountain, but I shall not be afraid; for to say nothing of these terrors, if at the end of this cycle, during the 'samva.t.tathâyî' (desolation?), even were I cast down from the realms of Vehapphalo into bottomless void, yet by reason of 'self-possession' I should have no fear; I should still be Vidhûra, the wise minister of the King of Kuru." Then he said:--"Youth, your appearance is that of a good man, but you are not so. Your appearance is that of one who keeps himself under restraint, but you do not do so. You do that which is evil and profitless. Your actions are not meritorious. Why do you hurl me into these chasms? What advantage will you gain by my death? I do not think you are a man, but a Rakshasa: by what name are you known amongst Devas?" Pu.n.naka. "Have you not heard of Pu.n.naka in the country of men? I am the general of the armies of King Vessava.n. I desire to wed the lovely Irandhatî, daughter of Vimalâ, the Queen of the Nâga king Varu.na; and because I desire to wed her, it is my purpose to slay you." Vidhûra. "O Pu.n.naka, descend not to the level of fools. Oftentimes men come to destruction for doing the evil that they ought not to do. Why do you want to marry this lovely Nâga princess? What profit will you get by my death?" Pu.n.naka. "O wise minister, I will tell you. I know not whether it was because we were once married and loved each other in a former existence, but from the first moment that I saw her I was urged by love to demand her from the Nâga king, who informed me in the verses beginning 'Dujjemukho,' etc., that I must obtain lawfully, as her price, the heart of Vidhûra; and, therefore, I desire to get your heart. I do not desire to injure you for a mere idle whim. I won you lawfully and I desire to take your heart lawfully and present it to the Nâga king, so that I may obtain Irandhatî. And as your death would be a great advantage to me, I have brought you to this place." The Bodhisat, on hearing this, reflected--"What does Vimalâ want with my heart? Varu.na, having heard me preach the law, and having presented me with the ruby that adorns her neck, will probably, when he returned to the Nâga country, have praised my preaching before his queens and courtiers; and, on that account, his chief queen, Vimalâ, wishing to hear me, has laid this stratagem, and Varu.na, not understanding it, has sent this ignorant Rakshasa Pu.n.naka, and he is ill-treating me owing to his bad disposition. I indeed am wise, but if I die by the hand of this Pu.n.naka what will be the use of my having been wise? I will even now show him my power." So he said: "Youth, listen to the law called 'Sâdhunara,' and after you have heard it do with me according to your desire." Pu.n.naka, saying to himself, "I do not think this law has ever been preached before to men and devas," raised up Vidhûra and set him on his feet on the top of the mountain, saying: "I have taken you out of the abyss and set you on the mountain. I have other business besides taking your heart, so that no good law may be unknown to men make it known to me." The Bodhisat answered: "Youth, since you have other business besides taking my heart, and have saved me from the abyss, and, desiring to hear the law called 'Sâdhunara,' have set me on the top of this mountain, I also will declare this law unto you; but my body is covered with dust and dirt, and it is not proper to preach when the body is defiled with dirt: permit me, I pray you, to bathe." So Pu.n.naka brought bathing water, and caused the Bodhisat to bathe in it; and when he had done, dressed him and anointed him with fairy scents, and fed him with fairy food. Then, having prepared the top of Kâ.lâgiri in a suitable manner for preaching the law, the Bodhisat, sitting cross-legged, said-- "Follow him who goes before thee; Dry not, youth, the hand that's wet; Never to thy friend be faithless; Follow not the wanton's beck. These are the four precepts of the 'Sâdhunara,' and he who adheres to them may be called a good man." Pu.n.naka, not being able to understand, answered: "O wise one, who is he that has gone before? Why must one not dry the wet hand? Who is he that errs against his friend? What is a wanton? Explain to me this law; it is too difficult for me to understand." Whereupon the Bodhisat replied: "If another should confer acts of hospitality on oneself, though he has never seen or met one before, to that person one should in like manner repay with gratitude those acts which he has done. This is the law called 'Yâtânuyâyî.' "If, for even one night, one should rest in a person's house, and obtain the slightest refreshment, one should not transgress against that person, even in thought. This is the law called 'Allapâ.ni parivajjaya.' "Whosoever takes shelter beneath a tree, he should not break even a branch or twig thereof; it is his friend. This is the law called 'Mittadubbhi.' "Though a badly-disposed woman be taken in marriage, and obtain all the worldly goods it is possible to give her, yet, if she sees an opportunity for entertaining a lover, she will do injury to her husband without thought of gratitude. Verily, if a man be overcome by the blandishments of such a woman and gives her all her desires, his profit will be nought, and he will be harassed in body and mind. This is the law called 'Asatînam nagacche.'" The Bodhisat having thus preached the law, Pu.n.naka thought thus:--"The wise one appears by these four laws to ask for his life. He never saw my face before, and though I was not his close friend, yet he treated me in his house as if I had dwelt with him aforetime. I enjoyed his hospitality for three or four days, and now the only reason I have for ill-treating him is for the sake of a woman. If I look at these four laws I see that I have been false to my friend. If I were to kill him I should verily be one who follows not the law called 'Sâdhunara,' and if I am said to be one who does not according to this law I should not be desired by the Nâga king's daughter. I will restore the wise one to his country, and gladden the hearts of his people and family": so he said: "O most excellent one, I dwelt in your home for several days, and you fed me; you are indeed a friend against whom I should not transgress. Truly, I will release you. I deserve not the Nâga king's darling; through desire for her I ought not to have done this evil deed. Because you have preached the law well I will free you from death." When he said this the Bodhisat answered: "O Deva, do not convey me to my home yet. Since I have never yet beheld the treasures of the Nâga king, take me to Nâga-land." Pu.n.naka thereupon answered gladly: "We will go at once to the glorious land of the Nâgas, and thou shalt behold it. That country is full of all splendours and delights." When they arrived there, Pu.n.naka, placing the Bodhisat behind him, went into the presence of the Nâga king; and when the King saw them he said: "Youth, you went to the country of men to fetch the heart of the wise Vidhûra: now that you have brought him himself, is your purpose accomplished?" And Pu.n.naka answered: "My lord king of the Nâgas, you desired Vidhûra, and he has come. I obtained him lawfully. Behold him. There is great happiness in associating with good people, even though it be for a moment." After the Nâga king had conversed thus with Pu.n.naka, he turned to Vidhûra and said: "O wise nobleman, is it because of these unwonted splendours, which you have not beheld in the country of men, that, without fear of death, you are unable to pay respect to me, but remain in a state of stupefaction? He who is afraid when opportunity arrives cannot be called wise. Judging from your present conduct, I am of opinion that your fame for wisdom amongst men is a mistake." The Bodhisat. "O Nâga king, I have no fear of death. Who is likely to kill me? Verily, beings should not bow to those whom they are about to kill; neither should they bow down to those who are about to kill them." The Nâga king. "Thy words are true, indeed; one should not bow down to the person who ought to be slain, nor should one bow to the slayer. For who would do obeisance to the person who desires to slay him?" The Bodhisat. "O king of the Nâgas, this wealth and glory of yours are not lasting. I will ask you one question. Why did you obtain this fairy palace? Did you get it for nothing, or through the change of seasons? Was it wrought by your hand, or was it given you by some fairy? How did you get it?" The Nâga king. "O wise one, I got not this palace and wealth without cause; nor did I get it through the natural changes of the seasons. It was not given to me by the fairies; but I obtained it by merit accrued in a former existence." The Bodhisat. "O Nâga king, what was this meritorious action? What was the good deed that you performed? Your glory and wealth are very great: of what good deeds are they the result?" The Nâga king. "O wise one, when I and my queen Vimalâ dwelt in the city of Campânagara"m, in the country of A"nga, we were both of like mind as to almsgiving, and never lost an opportunity for giving alms. Our house was full of all those things that are bestowed on ascetics, as it were a well of water, and we gave them the ten lawful gifts, viz.: rice, sweet liquor, scent, unguents, lamp oil, cloths, mattrasses, couches, monasteries, and medicine. As the result of those excellent deeds we enjoy these delights." The Bodhisat. "Since then, O Nâga king, you obtained this palace as the result of a good deed, you know what is merit and also its results. Forget not this knowledge, and continue to act upon it. If you do so you will in the hereafter obtain another palace." The Nâga king. "As there are no hermits or Brahmans in this country, as in the land of men, I am unable to give alms. What meritorious action can I do here so as to ensure a happy abode in the next state?" The Bodhisat. "O King, be ever kind to your people, relations, and attendants, chastening them with a loving hand if necessary. Be not angry with them. By increasing your love and patience you will hereafter acquire a higher station amongst the Devas." The Nâga king. "Vidhûra, thou art the minister who art wont to instruct the intimate friends of the King of Kuru, and Korabya himself, through being long parted from you, is very sorrowful. He can only be comforted by your return." The Bodhisat. "O King, you say this through having reflected on the law of righteousness. It is well known that my great qualities can assist him in calamity." The Nâga king. "Tell me truly, did Pu.n.naka obtain you for nothing or did he win you by dice? He tells me that he obtained you lawfully." The Bodhisat. "My lord king, Dhanañcaya lost me to Pu.n.naka by a throw of the dice; and as I belonged to the King, he gave me to Pu.n.naka. He obtained me lawfully." The Nâga king (Having taken Vidhûra into the Queen's chamber). "My Lady Vimalâ, you were sickly, downcast, and wasted on account of the wise Vidhûra. He whom thou desiredst is even this man here. He can dispel all wrath and darkness from the hearts of men and Devas. O Queen Vimalâ, you desired his heart's flesh; he has now come to you: listen to the law that be will preach to you. It will be difficult to find his equal in wisdom." When Queen Vimalâ saw the Nâga king coming and leading Vidhûra by the hand, with joy she raised her ten slender fingers to her head, and said: "Wise one, thou payest not reverence through stupefaction on seeing such splendours. It is a mistake to call thee 'wise.'" The Bodhisat. "Nâga princess, I am not afraid through beholding you. Who would kill one so wise as I am? Nâga princess, no one about to be slain makes obeisance to his slayer, nor does the slayer do reverence to him whom he is about to slay." Vimalâ. "It is as you say, O wise one. A person should not do reverence to those who intend to slay him." The Bodhisat then asks the Queen the same question as he asked the King, and the Bodhisat preaches the law of kindness. The Queen states that she is satisfied with having heard the "law," which is his "heart"; and that she thinks King Dhanañcaya Korabya must be very sorrowful at being separated from him, and will be delighted to see him again. The Bodhisat replies that this is undoubtedly the case, as there is no one so skilled in giving good advice as he is. The Queen asks him to tell her how Pu.n.naka managed to get possession of him, and the Bodhisat replies: "Be not afraid, O Nâga, and take no thought as to how to slay me. I present myself wholly to thee. If you still desire my heart I will take it out and give it you, and if you want my flesh I will cut it off and give it you." The Nâga king. "O wise one, the 'heart' of a wise man is his wisdom. I have heard you preach the law, and my desire is fulfilled. Since Pu.n.naka has brought thee to this country, according to my wish, and both the wishes of myself and queen have been fulfilled, we will give him our daughter Irandhatî to wife; and do you, Pu.n.naka, this very day convey Vidhûra back to Indapattanagara"m." So Pu.n.naka, being delighted at having obtained Irandhatî, said: "O wise nobleman, I will repay you for the good you have done me by giving you this 'Manohara' ruby, and this very day restore you to Indapattanagara"m." The Bodhisat. "May you dwell happily in your palace with this lovely Nâga princess for the rest of your existence, and may nothing interfere with your mutual love; and since you are a true friend, you may give me the ruby and restore me to my home." Pu.n.naka. "Good, let us depart. Get up on to my horse." And placing Vidhûra before him on his horse "Manomaya," in an instant, after bidding farewell to the Nâga king, they arrived in the country of Kuru, where Pu.n.naka set him down, and, after again thanking him, rode off to the realms of the four great Râjas. On the morning of the day on which Vidhûra returned, King Korabya dreamed that there was a great tree near the door of his palace covered with sweet fruit, and which gave shade and shelter to all kinds of animals, and that all men made offerings and adorations to it. A cruel-looking black man, carrying a sword and wearing a bright red cloth, came and cut down this tree and took it away, to the great grief of everyone. Not long afterwards the same savage-looking man came back and set it up as it was before. When the King awoke he related his dream, and felt sure that it related to Vidhûra; for none other than Vidhûra could be like unto this tree, for his wisdom resembled the roots, his religious duties the branches, and his preaching the sweet fruit. He felt sure, therefore, that Vidhûra was about to be restored to him, and was joyful. He therefore ordered the city to be decorated, the court to be prepared, and all the princes and nobles to be assembled. So when Pu.n.naka set Vidhûra down in the law-court, and went off with Irandhatî to "Catumahârâj," the King was overcome with delight; and, rising from his seat, took him by the arm and led him to the throne that had been prepared opposite to him, and thus addressed him: "Vidhûra, you have come back to rejoice my heart as a chariot that has been repaired after it has been broken. How did you escape from the hands of the youth who took you away?" Vidhûra then related (in verse) all that had befallen him, and at the conclusion said:--"Thus, O King, because Pu.n.naka had set his affections on Irandhatî he carried me off to slay me; but obtained his desire only by placing full reliance on me. The King of the Nâgas, and his queen Vimalâ, too, by obtaining my heart, which is 'true wisdom,' were satisfied. In gratitude the Nâga king restored me to my home and country, and I obtained the wonderful ruby which may be worn by Cakkavatti monarchs alone; I now present it to you, my Lord." The King then related his dream to the assembly, released all those who were in prison, and proclaimed a universal holiday for a month. After the rejoicings were over, and to the end of his life, Vidhûra instructed the King and his people with discourses in almsgiving and religious duties, and when he died passed to Tâvatimsa. All those who were confirmed in the law went to the land of the Devas. At the end of the Jâtaka the Buddha summed up as follows: "The then king and queen are now my royal parents, the heads of the Sâki race; Vidhûra's wife, Anu.lâ, is now Râhulâ's mother; Varu.na the Nâga king is now my disciple Sâriputtarâ, the son of the Brâhmani Rûpa, of the village of Upatissa; the Ga.luna (Garu.la) king is now Moggalâno, my second disciple, the son of the Brâhmani Moggali, of the village of Kolita; Sakko is now my uncle Dododhana's son, Anuruddha; King Korabya is now Ânandâ; Pu.n.naka is now Angulimâla, the son of the Brahman Bhattagga, the chief teacher of Kosala, king of Sâvutthi; the horse Manomaya is my horse Ka.n.daka; Queen Vimalâ is now Khemâ, the nun, who was the queen of Bimbisâra, king of Râjagriha; Irandhatî is now Kisagotamî; and Vidhûra is now I, the Buddha." |