The Jātaka, vol. III (nos. 301-438)

'"'■Long I held" etc. — This story was told by the Master at Jetavana, concernmg a heron that lived in the house of the king of Kosala. She carried messages, they say, for the king, and had two young ones. The king sent this bird with a letter to some other king. When she was gone away, the boys in the royal family squeezed the young birds to death in their hands. The mother bird came back and missing her young ones, asked who had killed her offspring. They said, " So and So." And at this time there was a fierce and savage tiger kept in the palace, fastened by a strong chain. Now these boys came to see the tiger and the heron went with them, thinking, " Even as my young ones were killed by them, just so will I deal with these boys," and she took hold of them and threw them down at the foot of the tiger. The tiger with a growl crunched them up. The bird said, " Now is the wish of my heart fulfilled," and flying up into the air made straight for the Himalayas. On hearing what had happened they started a discussion in the Hall of Truth, saying, [135] "Sirs, a heron, it is said, in the king's palace threw down before a tiger the boys who killed her young ones, and when she had thus brought about their death, she made off." The Master came and inquired what it was the Brethren were discussing and said, "Not now only, Brethren, but formerly also did she bring about the death of those who killed her young ones." And herewith he related a legend of the past.

Once upon a time the Bodhisatta at Benares ruled his kingdom with justice and equity. A certain heron in his house carried messages for him. And so on just as before. But the special point here is that in this case the bird, having let the tiger kill the boys, thought, " I can no longer remain here. I will take my departure, but though I am going away I will not leave without telling the king, but as soon as I have told him I will be off." And so she drew nigh and saluted the king, and standing a little way off said, " My lord, it was through your carelessness that the boys killed my young ones, and under the influence of passion I in revenge caused their death. Now I can no longer live here," And uttering the first stanza she said : Long I held this house as mine, Honom' gi'eat I did receive, It is due to act of thine I am now compelled to leave. The king on hearing this repeated the second stanza : Should one to retaliate. Wrong with equal wrong repay, Then his anger should abate ; So, good heron, prithee stay.

90 The Jatcika. Book IV. [136] Hearing this the bird spoke the third stanza: Wronged can with wrong-doer ne'er As of old "be made at one : Nought, 0 king, can keep me here, Lo! from henceforth I am gone. The king, on hearing this, spoke the fourth stanza : Should they wise, not foolish be, With the wronged wrong-doer may Live in peace and harmony: So, good heron, prithee, stay. The bird said, '* As things are, I cannot stay, my lord," and saluting the king she flew up into the air and made straight for the Himalayas. The Master, his lesson ended, thus identified the Birth : " The heron in the former tale was the heron in this, but the king of Benares was myself."

[137] " She that did thy mangoes eat^'' etc. — This story was told by the Master while at Jetavana, concerning an elder who kept watch over mango fruit. When he was old, they say, he became an ascetic and built him a hut of leaves in a mango orchard on the outskirts of Jetavana, and not only himself continually ate the ripe fruit that fell from the mango trees, but also gave some to his kinsfolk. When he had set out on his round of alms-begging, some thieves knocked down his mangoes, and ate some and went off with others. At this moment the four daughters of a rich merchant, after bathing in the river Aciravati, in wandering about strayed into the mango orchard. When the old man returned and found them there, he charged them with having eaten his mangoes. " Sir," they said, " we have but just come ; we have not eaten your mangoes." " Then take an oath," he said. " We will. Sir," they said, and took an oath. The old man having thus put them to shame, by making them take an oath, let them go. The Brethren, hearing of his action, raised a discussion in the Hall of Truth, how that an old man exacted an oath from the daughters of a merchant, who entered the mango orchard where he himself lived, and after putting them to shame by administering an oath to them, let them go. When the Master came and on inquiring what was the topic they sat in council to discuss, heard what it was, he said, " Not now only. Brethren, but formerly also this old man, when he kept watch over mangoes, made certain daughters of a rich merchant take an oath, and after thus putting them to shame let them go." And so saying he told a story of the past.

Once upon a time when Brahmadatta was reigning in Beuares, the Bodhisatta became Sakka. At that time a knavish ascetic built a hermitage of leaves in a mango orchard on a river bank near Benares, and keeping watch over the mangoes, ate the ripe fruit that fell from the mango trees and also gave some to his kinsfolk, and dwelt there gaining his livelihood by various false practices. At this time Sakka, king of heaven, thought " Who, I wonder, in this world of men support their parents, pay honour to the aged members of their family, give alms, keep the moral law and observe fast days 1 Which of them after adopting the religious life, continually devote themselves to the duties befitting priests, and which of them again are guilty of misconduct 1 " And exploring the world he spied this wicked ascetic keeping watch over his mangoes [138] and said, "This false ascetic, abandoning his duties as a priest, such as the process by which religious ecstasy may be induced and the like, is continually watching a mango orchard. I will frighten him soundly." So when he was gone into the village for alms, Sakka by his supernatural power knocked down the mangoes, and made as if they had been plundered by thieves. At this moment four daughters of a merchant of Benares entered the orchard, and the false ascetic on seeing them stopped them and said, "You have eaten my mangoes."

They said, "Sir, we have but just come. We have not eaten them." "Then take an oath," he said. "But in that case may we go?" they asked, "Certainly, you may." "Very well. Sir," they said, and the eldest of them sware an oath, uttering the first stanza : She that did thy mangoes eat, As her lord shall own some churl. That with dye grey hairs would cheat And his locks with tongs would cm-1. The ascetic said, "Stand thou on one side," and he made the second daughter of the merchant take an oath, and she repeated the second stanza ; Let the maid that robbed thy tree Vainly for a husband sigh, Past her teens though she may be And on thirty verging nigh. And after she had taken an oath and stood on one side, the third maiden uttered the third stanza : [139] She that thy ripe mangoes ate Weary path shall tread alone, And at trysting place too late Grieve to find her lover srone. 92 The Jataka. Book IV. When she had taken an oath and stood aside, the fourth maiden uttered the fourth stanza : She that did thy tree despoil Gaily dressed, with wreath on head, And bedewed with sandal oil

Still shall seek a virgin bed. The ascetic said, " This is a solemn oath you have taken; others must have eaten the mangoes. Do ye therefore now be gone." And so saying, he sent them away. Sakka then presented himself in a terrible form, and drove away the false ascetic from the place. The Master, having ended his lesson, identified the Birth : "At that time this false ascetic was the old man who watched mangoes. The four merchant's daughters played the same part then as now. But Sakka was myself."

"Should aflame sweep" etc. — This story was told by the Master at Jetavana, concerning a slothful Brother. He was, it was said, of gentle birth and lived at Savatthi. And after giving a hearty assent to the doctrine and taking orders, he became slothful, and as regards rehearsal of the Law, catechizing, enlightened devotion and the round of priestly duties, he did not fully enter into them, being overcome by his besetting sins, and was always to be found at public louugingplaces. The Brethren discussed his sloth in the Hall of Truth, saying, "Such an one. Sirs, after taking orders in so excellent a faith that leads to Salvation, is continually slothful and indolent, and overcome by his besetting sins." [140] When the Master came and inquired what the Brethren were assembled to discuss, on being told what it was, he said, "Not now only. Brethren, but formerly too was he slothful." And so saying he told an old-world tale. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta became his valued minister. The king of Benares was of a slothful disposition, and the Bodhisatta went about considering some means to rouse the king. Now one day the king went to his garden, accompanied by his minister, and while wandering about there he espied a slothful tortoise. Lazy creatures like these, they say, though they are in motion a whole day, move only just an inch or two.

The king on seeing it asked, saying, "Friend, what is its name?" The Bodhisatta answered, "The creature is called a tortoise, great king; and is so lazy that though it is in motion all day, it only moves just an inch or two." And addressing it he said, "Ho ! Sir Tortoise, yours is a slow motion. Supposing a conflagration arose in the forest, what would you do?" And herewith he spoke the first stanza: Should a flame sweep through the grove. Leaving blackened path behind, How, Sir Waddler, slow to move. Way of safety couldst thou find ? The tortoise on hearing this repeated the second stanza : Holes on every side abound. Chinks there be in every tree, Here a refuge will be found Or an end of us 'twill be. [141] On hearing this the Bodhisatta gave utterance to two stanzas : Whoso doth hurry when he ought to rest, And tarries long when utmost speed is best, Destroys the slender fabric of his weal. As withered leaf is crushed beneath the heel. But they who wait betimes nor haste too soon. Fulfil their purpose, as her orb the moon. The king, hearing the words of the Bodhisatta, thenceforth was no longer indolent.

The Master, having ended his lesson, identified the Birth: "At that time the slothful Brother was the tortoise, and I myself was the wise councillor."

" Thott that of late," etc. — This story the Master while at Jetavana told concerning the Feast of Friendship. In the house of Anathapindika, they say, five hundred Brethren were constantly fed. [142] The house was continually like a place of refreshment for the assembly of the Brethren, bright with the sheen of their yellow robes and blown upon with saintly odours. So one day the king in making a solemn procession 94 The Jdtaka. Booh IV. round the city caught sight of the assembly of the Brethren in the Treasurer's house, and thinking, "I too will grant a perpetual alms to the assembly of saints," he went to the monastery and after greeting the Master he instituted perpetual alms for five hundred Brethren. Thenceforth there is a perpetual giving of alms in the king's house, even choice food of rice with the perfume of the rain upon it, but there are none to give it with their own hands, with marks of aflFection and love, but the king's ministers dispense the food, and the Brethren do not care to sit down and eat it, but taking the various dainty foods, they go each to the house of his own retainers, and giving them the food, themselves eat whatever is set before them, whether coarse or dainty.

Now one day much wild fruit was brought to the king. The king said, "Give it to the Order of the Brethren." They went to the refectory and came and told the king, "There is not a single Brother there." "What, is it not time yet?" said the king. "Yes it is time," they said, "but the Brethren take the food in your house, and then go to the abode of their trusty servitors, and give the food to them, and themselves eat whatsoever is served up to them, whether it be coarse or dainty." The king said, "Our food is dainty. Why in the world do they abstain from ours and eat some other food?" And thinking, "I will inquire of the Master," he went to the monastery and asked him. The Master said, "The best food is that which is given in love. Owing to the absence of those who by giving in love establish friendly feeling, the Brethren take the food and eat it in some friendly place of their own. There is no flavour, Sire, equal to that of love. That which is given without love, though it be composed of the four sweet things, is not worth so much as wild rice given with love. Wise men of old, when sickness arose amongst them, though the king with his five families of leeches provided remedies, if the sickness were not thus assuaged, repaired to their intimate friends and by eating broth of wild rice and millet, without salt, or even leaves without salt, sprinkled with water only, were healed of their sickness." And with these words at their request he told them a story of the past.

Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a brahmin family in the kingdom of Kasi, [143] and they called him young Kappa. When he came of age, he acquired all the arts at Takkasila and afterwards adopted the religious life. At this time an ascetic named Kesava attended by five hundred other ascetics became the teacher of a band of disciples and abode in the Himalayas. The Bodhisatta came to him and becoming the senior of the five hundred pupils, dwelt there and shewed a friendly feeling and affection for Kesava. And they became very intimate one with another. By and bye Kesava accompanied by these ascetics went to Benares to procure salt and vinegar and lodged in the king's garden. Next day he went into the city and came to the palace door. When the king saw the band of holy men, he invited them in and fed them in his own house, and exacting the usual promise from them, he lodged them in his garden. So when the rainy season was over, Kesava took leave of the king. The king said, " Holy Sir, you are an old man. Do you now dwell near us, and send

the young ascetics to the Himalayas." He agreed and sent them with the head disciple to the Himalayas and himself was left quite alone. Kappa went to the Himalayas and dwelt there with the ascetics. Kesava was unhappy at being deprived of the society of Kappa, and in his desire to see him got no sleep, and in conseqiience of losing his sleep, his food was not properly digested. A bloody flux set in, followed by severe pains. The king with his five families of leeches watched over the ascetic, but his sickness abated not. The ascetic asked the king, "Do you. Sire, wish for me to die or to recover ? " " To recover. Sir," he answered, "Then send me to the Himalayas," he said. " Agreed," said the king, and sent to a minister named Narada, and bade him go with some foresters and take the holy man to the Himalayas. Narada took him there and returned home. But by the mere sight of Kappa, Kesava's mental disorder ceased and his unhappiness subsided. [144] So Kappa gave him broth made of millet and wild rice together with leaves sprinkled with water, without salt and spices, and at that veiy instant the dysentery was assuaged. The king again sent Narada saying, " Go and learn tidings of the ascetic Kesava." He came and finding him recovered said, "Reverend Sir, the king of Benares treating you with his five families of leeches could not heal your sickness. How did Kappa ti-eat you'? " And herewith he uttered the first stanza:

Thou that of late with lord of men didst dwell, A king prepared to grant thy heart's desire, ■ What is the charm of Kappa's hermit cell That blessed Kesava should here retire ? Kesava on hearing this repeated the second stanza : AU here is charming : e'en the very trees 0 Narada, my fancy take. And Kappa's words that never fail to please A grateful echo in my heart awake. After these words he said ; " Kappa by way of pleasing me gave me to drink broth made of millet and wild rice mixed with leaves sprinkled with water, and without salt and spices, and therewith was my bodily sickness stayed and I was healed." Narada, hearing this, repeated the third stanza : Thou that but now the purest rice didst eat Boiled with a dainty flavouring of meat, How canst thou relish such insipid fare And millet and wild rice with hermits .share? 96 The Jataha. Book IV. [145] On hearing this Kesava uttered the fourth stanza : The food may coarse or dainty prove, May scanty be or much abound, Yet if the meal is blest with love, Love the best sauce by far is found.

Narada on hearing his words returned to the king and told him, "Kesava says thus and thus." The Master, having ended his lesson, identified the Birth : "At that time the king was Auanda, Narada was Sariputta, Kesava was Bakabrahma i, Kappa was myself."

" Why in mid air," etc. — This story the Master, while dwelling at Jetavana, told concerning the duty of doing good to men. The incident that led to the story will be set forth in the Mahakanha Birth ^. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as the son of his chief queen. And when he was of age, he was instructed in all the arts and on the death of his father was established in his kingdom and governed it righteously. At that time men were devoted to the worship of the gods [146] and made religious offerings to them by the slaughter of many goats, rams and the like. The Bodhisatta proclaimed by beat of drum, "No living creature is to be put to death." The Yakkhas were enraged against the Bodhisatta at losing their offerings, and calling together an assembly of their kind in the Himalayas, they sent forth a certain savage Yakkha to slay the Bodhisatta. He took a huge blazing mass of iron as big as the dome of a 1 See no. 405. 2 See R. Morris, Folk-Lore Journal, iii. 336. 3 No. 469, Vol. iv.

house, and thinking to strike a deadly blow, immediately after the mid watch, came and stood at the bed's head of the Bodhisatta. At that instant the throne of Sakka manifested signs of heat. After considering the matter the god discovered the cause, and grasping his thunderbolt in his hand he came and stood over the Yakkha. The Bodhisatta on seeing the Yakkha thought, "Why in the world is he standing here? Is it to protect me, or from a desire to slay me?" And as he talked with him he repeated the first stanza : Why in mid air, O Yakkha, dost thou stand With yon huge bolt of iron in thy hand ? Art thou to guard me from all harm intent, Or here to-day for my destruction sent? Now the Bodhisatta saw only the Yakkha. He did not see Sakka. The Yakkha through fear of Sakka durst not strike the Bodhisatta. On hearing the words of the Bodhisatta the Yakkha said, "Great king, I am not stationed here to guard you; I came minded to smite you with this blazing mass of iron, but through fear of Sakka I dare not strike you." And to explain his meaning he uttered the second stanza :

As messenger of Rakkhasas, lo ! here To compass thy destruction I appear, But all in vain the fiery bolt I wield Against the head that Indra's self would shield. On hearing this the Bodhisatta repeated two more stanzas : If Indra, Suja's lord, in heaven that reigns, Great king of gods, my cause to champion deigns, [147] With hideous howl though goblins rend the sky, No demon brood has power to terrify. Let mud-sprite devils gibber as they may, They are not equal to so stern a fi-ay. Thus did Sakka put the Yakkha to flight. And exhorting the Great Being, he said, " Great king, fear not. Henceforth we will protect you. Be not afraid." And so saying he returned straight to his own place of abode. The Master here ended his lesson and identified the Birth: "At that time Anuruddha was Sakka, and I myself was the king of Benares." 98 The Jataka. Book IV.

" This douhty my father" etc. — This story the Ma.ster told when dwelling at Jetavana, concerning the seduction of a youth by a certain coarse girl. The incident that led up to the story will be set forth in the CuUanaradakassapa Birth 1. Once upon a time when Brahniadatta was reigning in Benares, the Bodhisatta was born in a brahmin household. And when he grew up and was learned in all the arts at Takkasila, his wife died and he adopted the religious life and went with his son to dwell in the Himalayas. There leaving his son in a hermitage, he went forth to gather all kinds of fruit. At that time as some brigands were harrying a border village, and were going off with their prisoners, a certain damsel fled for refuge to this hermitage [148] and by her seductions corrupted the virtue of the youth. She said to him, "Come, let n3 begone." "Let my father first return," he said, "and after I have seen him, I will go with you." "Well, when you have seen him, come to me," she said. And going out she sat herself down in the middle of the road. The young ascetic, when his father had come, spoke the first stanza :

This doubt, my father, solve for me, I pray ; If to some village from this wood I stray, Men of what school of morals, or what sect Shall I most wisely for my friends affect? Then his father, by way of warning him, repeated three stanzas : One that can gain thy confidence and love, Can tinist thy word, and with thee patient prove, In thought and word and deed will ne'er oflend — Take to thy heart. and cling to him as friend. To men capricious as the monkey-kind And foimd unstable, be not thou inclined, Though to some desert lone thy lot should be confined. [149] On hearing this the young ascetic said, "Dear father, how shall I find a man possessed of these vii-tuesl I will not go. With you only will I live." And so saying he turned back. Then his father taught him the 1 No. 477, Vol. iv. preparatory rites to induce mystic meditation. And both father and son, without falling away from i-eligious ecstasy, became destined to birth in the Brahma-world. The Master, his lesson ended, thus identified the Birth : "At that time the youth and the maiden were the same as in the later story. The ascetic was myself."

^'^No%tght in common," etc. — This story the Master, dwelling at Jetavana, told concerning the moral precept on slander. Once upon a time the Master hearing that the Six^ Priests collect slanderous tales, called them to him and asked, "Is it true. Brothers, that you collect slanderous tales of such of your brethren as are inclined to quarrelling and strife and disputation, and that quan-els therefore, that would not otherwise arise, spring up and when they so arise have a tendency to grow?" "It is true," they said. Then he reproved those brethren and said, "lirothers, backbiting speech is like to a blow with a sharp sword. A firm friendship is quickly broken up by slander and peoi)le that listen thereto become liable to be estranged from their friends, as was the case with the lion and the bull." And .so .saying he told an old legend of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born as his son, and after acquiring all the arts at Takkasila, on his father's death, he ruled his kingdom righteously. At that time a certain neatherd, who was tending cattle in their sheds in the forest, came home and inadvertently left behind him a cow that was in calf. Between this cow and a lioness sprang up a firm friendship. The

' See no. 361 infra, Tibetan Tales, xxxiii. p. 32.5, ' The .Jackal as Calumniator,' and Benfey'.s Introduction to the Panchatantra. - See Vol. i. no. 28, p. 71. 100 The Jataka. Booh IV. two animals became fast friends and went about together. So after a time the cow J)rought forth a calf and the lioness a cub. These two young creatures also by the force of family ties became fast friends and wandered about together. [150J Then a certain forester, after observing their affection, took such wares as are produced in the forest and went to Benares and presented them to the king. And when the king asked him, " Friend, have you seen any unusual marvel in the foresti" he made answer, "I saw nothing else that was wonderful, my lord, but I did see a lion and a bull ■wandering about together, very friendly one towards another." "Should a third animal appear," said the king, "there will certainly be mischief. Come and tell me, if you see the pair joined by a third animal." " Certainly, my lord," ho answered. Now when the forester had left for Benares, a jackal ministered to the lion and the bull. When he returned to the forest and saw this he said, *' I will tell the king that a third animal has appeared," and dcjjarted for the city. Now the jackal thought, " There is no meat that I have not eaten except the flesh of lions and bulls. By setting these two at variance, I will got their Hesh to eat." And he s;iid, "This is the way ho speaks of you," and thus dividing them one from another, he soon brought about a quarrel and reduced them to a dying condition.

But the forester came and told the king, " My lord, a third animal has turned up." "What is it?" said the king. "A jackal, my lord." Said the king, "He will cause them to quarrel, and will bring about their death. We shall find them dead when we arrive." And so s^iying, he mounted upon his chariot and travelling on the road pointed out by the forester, he arrived just as the two animals had by their quarrel destroyed one another. The jackal highly delighted was eating, now the flesh of the lion, and now that of the bull. The king when he saw that they were both dead, stood just as he was upon his chariot, and addressing his charioteer gave uttei-ance to these vei-ses : [151] Nought in common had this pair, Neither wives nor food did .share ; Yet behold how slanderous word. Keen as any two-edged swoi-d. Did devise with cunning art Friends of old to keep apart. Thus did bull and lion fall Prey to meanest beast of all : So will all bed-fellows be With this pair in misery, If they lend a willing ear To the slanderer's whispered sneer. But they thrive exceeding well, E'en as those in heaven that dwell, Who to slander ne'er attend — Slander parting friend from friend.

[152] The king spoke these verses, and bidding them gather together the mane, skin, claws, and teeth of the lion, returned straight to his own city. The Master, having ended his lesson, thas identified the Birth: "At that time I myself was the king."

This (^)ucstif)n will he fimnd in the Ummagga Jataka.

[irjS] "Stript of all thf.joi/.i of life" t-fc— This story the Mjustcr, while dwelling at Jotiivana, told concoriiing a councillor who wius guilty of misconduct in the harem of the king of Kosala. The incident that gave rise to the story haa been given in full Injfore'. Here too tlio Bodhisatta Uocame king in Benares. The wicked councillor called in the king of Kosala and got him to seize upon the kingdom of Kasi, and to throw the Bodhisatta into prison. The king of Benares developed ecstatic meditation and sat cros.s-legged in the air. A fierce heat sprang up in the l»ody of the marauding king, and he drew nigh to the king of Benares and reiHjated the first stanza : Stript of all the joy.s of life, Jewelled eivmngs, hoi-se and car. Robbed of child and loving wife, Nought thy plea.surc .seems to mar. [154] On hearing him the Bodhisatta recited these verses: — Pleixsures soon make haste to leave us, Pleivsui"es .soon must all forego, 801TOW ha.s no power to gi-ieve us, Joy itself soon turns to woe. Moons with new-boni orb appe^iring Wax awhile, to wane and die, Suns with warmth all natui-e cheering, Haste to set in yonder sky. Change is this world's law 1 see, Sorrow has no pangs for me.

> See no. 282. Vol. ii. and no. 303 supra. Thus now did the Great Being expound the Truth to the usurper king, and bringing his conduct to the test, repeated these stanzas' : — The idle sensual layman I detest. The false ascetic is a rogue confest. A bad king will a case unheard decide ; Wrath iu the sage can ne'er be jastitied. The warrior prince a well-weighed verdict gives, Of righteous judge the fame for ever lives. [155] The king of Kosala having thus gained the forgiveness of the Bo<lhis:itta iincl given him back his kingdom, departed to his own country. The Master, having eudod his di.scoursc, thius identified the Birth: "At that time Anauda wiis the king of Kosjila, and I myself was the king of Benares."

" W/i^ Imste to hring," etc. — This story the Ma.ster, while dwelling at Jutavaiia, told concerning a landowner who had lost his father. On the death of his father, they say, he went about lamenting, quite unable to shake oft' his grief. The Master i»crceivetl in the man a capacity to atUiin to the Fruit of Salvation, and when he went his rounds in Savatthi for alms, accompanied by an attendant priest, he came to his hou.se and sitting down on the seat prepared for him he b<nvc'd to his host, who wa.s also .se<ited, and said, "Lay Brother, art thou grieving?" and on his ix'plying, "Yes, Reverend Sir, I am," he said, " PViend, sages of old he«irkened to the woi-ds of Wisdom, and when they lost a father, they did not grieva" And at the request of his host he told a story of the olden time Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life in the house of a landowner. And they called him young Sujata. When he was grown up, his gi-andsire died. Then his father from the day of the old man's death was tilled with sorrow, and taking his bones from the place of cremation he erected an earth-mound in his pleasure-garden, and depositing the remains there, whenever he visited

' These stanzas occur also in no. 3.S2 xnpni. 104 The Jdtaka. Book V. the place, atloi-ned the tope with Howers and studiously lamented, neither bathing nor anointing himself nor eating. Neither did he atU'nd to his business. The Bodhisatta, on observing this, thought, " My father ever since the death of my grandfather goes about overwhelmed with giief. And no one, I am sure, except myself has power to console him. 1 will find a way to deliver him from his sorrow." [150] So seeing a dead ox lying outside the city, he brought grass and water and phicing them before it said, " E;it and drink, cat and drink." All that pa.s8ed by on seeing this said, " Friend Sujata, are you mad ? Do you offer grass aiid water to a dead ox?" But he answered not a word. So they wi-nt to his father and said, " Your son has become mad. He is giving grass and water to a dead ox." On hearing this the landowner ceased to grieve for his father, and began to gi-ieve for his son. And he went in haste and cried, "My dear Sujata, an; you not in your sober senses? Why do you offer grass and water to the aircase of an ox?" And hereupon he spoke two stanzas : —

Why ha.sto to bring thy now-mown grasH ho sweet. Anil cry to lifelcH.s lx;<i.st, 'Arise and CJitW No fo(Ml may raise to life an ox that's dead, Thy words aro idle and of folly brcti. Then the Bodhisatta uttered two stanzas : — Mcthinks this beast may como to life again, Both hc;id and tail and its four feet remain. But of my grandsire head and limbs arc gone : No fool weeps o'er his grave, but thou alone. [157] On hearing this the father of the Bo«lhisatta thought: "My son is wise. He knows the right thing to be done both for this world and for the next. He did this to console me." And he said, " My dear and wise son Sujata, it is known to me that all existing things are impermanent. Henceforth I will not grieve. Such a son as this must be every one that would remove a father's grief." And singing the praises of his son he As ghee-fed flame that blazes out amain Is quenched with water, so he quenched my pain. With sorrow's shaft my heart was wounded sore. He healed the wound and did my life restore. The barb extracted, full of peace and joy,

I cease to grieve and hearken to my boy. Thus kindly souls wean mortals from their grief, As wise Sujata brought his sire relief. The Master having ended his discourse revealed the Truths and identified the Birth : — At the conclusion of the Truths the landowner attained fruition of the First Path : — "At that time I myself was Sujata."

^^'Thowfh thou art noiv," etc.-Thi^ story the Master, while hving in the Bhesakala LTove near Smusumaragiri (Mount Crocodile) in the country ot the Bhagga-s, told concerning young prince Bodhi. This prince was the son ot Udeiia, and at this time dwelt m Suiiisumaragiri. ^o^y^he suuiinoned a very skilful ai-tis^in, and got him to l.uild him a i.alace called Kokanada, and to make it mdike that of any other king. [158] And afterwaixls he thought, Ihis artisan may build a similar palace for some other king." And from a teeling ot envy he plucked out his eyes. This circumst^mce became known in the assembly of the Brethren. Then they raised a discussi.jn in the Hall ot Iruth, saying, "Sirs, young prince Bodhi had the eyes of such and such an arti.san put out Sureli- he is°x hai-sh, cruel, and violent man." The Master came and asked what wivs the topic the Brethren were debating <vs they .sat together, and hearing what it was he Lid, "Not n.nv .iiily, but f..rnicrly too such Wius his nature and of old in like manner he i)Ut out the eyes of a thousand warriors and, alter .slaying them, he ottered up their Hesh jus a religious sacriticc." And .so saying he told them a story of past times.

Once upon a time when Brabmadatta wa.s reigning in Benares, the jUxlhisatta became a world-renowned teacher at Takkasila, and youths of the warrior and brahmin castes came from all India, to be taught the arts by him. The son of the king of Benares too, prince Brahmadatta, was taught the three Vedas by him. Now he was by nature harsh, cruel, and'' violent. The Bodhisatta, by his power of divination knowing hi.s character, said, " My friend, you are harsh, cruel, and violent, and verily power that is attained by a man of violence is .shortlived: when his power is gone from him, he is like a ship that is wrecked at sea. He reaches no sure haven. Therefore be not of such a character." And by way of admonition he repeated two stanzas : — Though thou art now with i)cace and plenty blest, Such happy fate may short-lived prove to be: Should riches i)erish, be not sore distrcst, Like storm-tost sailor wrecked far out at sea. Each one shall fare according to his deed, And reap the har\'est as he sows the .seed, Whether of goodly herb, or maybe noxious weed. [159] Then he bade his teacher farewell and returned to Benares, and after exhibiting his proficiency in the arts to his father, he was established in the viceroyalty and on his father's death he succeeded to the kingdom. His family priest, Pingiya by name, was a harsh and cruel man. Being greedy of fame, he thought, "What if I were to cause all the rulers of

lOG Tlic Jataka. Hook \ . Tiulia to be seized by this king, and if ho Hhould thuH Ix-coine solo monarch and I become sole priest V And he got the king to liearken to his words. And the king marched forth with a great army and invest^-d tlje city of a certain king and t<Mjk l»im prisoner. And by similar means he gained the sovereignty of all India, and with a thousand kings in his train, ho went to seize upon the kingdom of Takkasila. The limlhisattji repaired the walls of the city and made it impregnable to its enemie.s. And the king of Benares had a canopy set up over him and a curtain thrown round about him, at the foot of a big banyan tree on the Iwinks of the (Jangcs. And having a couch spread for him, ho took up hi.s quarters there. Fighting in the plains of India he had tak«'n captive a thousand kings, but failing in his attack on Takkiusila, he a.sked his priest, " Master, though wo have come hither with a host of captive kings, we amnot take Takkasila. What now are we to dol " "Great king," he answered, "put out th«' eyes of the tlunisand kings [160] and ripping ojKjn their IkjIUcs let us take their fle.sh and the live .switrt substances and make an offering to the guardian deity of this banyan. And surrounding the tree with a rimmed circtimference let us fill it with blood five inches deep. And so shall the victory soon be ours."

The king readily as.sented and concealing mighty wrestlers behin<l the curtjiin, he summoned each king separately, and when the wrestlers had squeezed them in their arms till they had reduced them to a state of insensibility, he had their eyes put out, and after they were dead, he took the tlesh and caused the carca.ses to be carried away by the Ganges. Then he made the offering, as described above, and had the drum beaten and went forth to battle. Then came a certain Yakkha from his watch-tower and tore out the right eye of the king. Seveix' pain .set in, and maddened by the agony he suffered, he went and lay down at full length upon the couch prepared for him at the foot of the banyan tree. At this moment a vulture took a shai-p-poiuted bone, and perched on the top of the tree, in eating the flesh it let drop the bone, and the shai-p |K)int falling as with iron spikes on the king's left eye, destroyed that eye too. At this moment he recalled the words of the Bodhisatta and said, " Our teacher when he said * These mortals expei'ience results corresponding to their deeds, even <as fruit coiTesponds with the seed,' spoke, I supj»ose, with all this before his mind's eye." And in his lamentation he addressed Piiigiya in two stanzas : —

Ah ! now at last I recognize the truth The Ma.ster taught me in my heedless youth : 'Sin not,' he cried, 'or else the evil deed To thine owni punishment may one day lead.' Beneath this tree's trim boughs and quivering shade Libation due of .sandal oil was made. 'Twas here I slew a thousand kings, and lo ! The pangs they suftei-cd then, I now must imdergo. [IGl] Thus lamenting, he called to mind his queen-consort, and rcpcatrd this stanza : — O Ubbarl, my queen of swarthy hue. Lithe as a shoot of fair moringa tree, That dost thy limbs witli sand.al r)il In^dow, How should I live, lx;reft of sight «>f thee y Y'ea death itself than this less grievous far would l>el While he Wius still murmuring these words, lie died and was born again in hell. The priest so ambitious of power could not sjive him, nor could he save himself by his own power, and as soon aa he died, his army broke up and fled. The Master, having ended his lesson, thus identified the Birth: "At that time the young prince Bodhi was the marauding king, Deviulatta was Pingiya, and I myself Wfis the world-famed teacher."

[162] " J/u/t uaiu his mortal frmnti,' etr. This .story the Mjusttn*, while dwelling at Jetavanii, tola ci>nccnnng a landowner wliose .son hiul died. Tlie introductory story is jast the siune as that of the man who lo.st b<jtli his wife and father. Here too the Master in the .s;ime way went to the man's hoiuse, and after .saluting him as he was .scixted, asked him sjiying, "Pray, Sir, are you giieving?" And on his rei>lying, "Ves, Uevei-end Sir, ever since my .son's death I grieve," he said, "Sir, verily that which is subject to di.s.s<ilution is dis.solved, and that which is subject to destruction is desti-oyed', and this h;q>i»ens not to one man oidy, nor in one village merely, but in countless spherc.s, and in the three nuxles of existence, there is no ci-eatui-e that is not subject to death, nor is there any exi.sting thing that is capable of abiding in the .same condition. All l>eings are subject to ' Compare the story of Epictetus as given by Bacon, Advancement of Learning, i. 8. The philosopher one day saw a woman weeping for a broken pitcher, and next day saw another woman weeping over her dead son. Whereupon he said, " lleri vidi J'ragilem frangi, hndie vidi mortalem mori.''

108 The Jdtaka. Book V. death, and all coinpoundss arc sulijcct to difwolutioii. But sages of old, when they lo.st a .son, said, 'That which is suhject to destruction is destroycti,' and gi-icvcd not." And hereupon at the man's request he related a story of the paat. Onco upon a time when Rrahmadatta was reigning in Benares, tho Bodhisatta was horn in a bralimin household, in a village outride the gates of Benares, and rearing a family he supported tliem by field labour. He had two ehildren, a son and a daughter. When the son wjis gi'own up, tho father brought a wife home for him from a family of equal rank with his own. Thus with a female slave they composed a household of six : the Bodhisatta and his wife, the .son and daughtei-, the daughter-in-law and the female slave. They lived happily and affectionately together. The Bodhisatta thus admonished the other five ; "According as ye have received, give alms, ol)serve holy days, keep the moral law, dwell on the thought of death, be mindful of your mortal state. For in the case of beings like ourselves, death is certain, life uncertain : all existing things are transitory and subject to decay. Therefore take heed to your ways day and night." They readily accepted his teaching and dwelt earnestly on the thought of death.

Now one day the l?odhi.satta went with his son to plough his field. [163] The son gathered together the rubbish and set tire to it. Not far from where he was, lived a snake in an anthill. The smoke hurt the snake's eyes. Coming out from his hole in a rage, it thought, "This is all due to that fellow," and fastening upon him with its four teeth it bit him. The youth fell down dead. The Bodhisatta on seeing him fall, left his oxen and came to him, and finding that he was dead, he took him up and laid him at the foot of a certain tree, and covering him up with a cloak, he neither wept nor lamented. He said, "That which is subject to dissolution is dissolved, and that which is subject to death is dead. All compound existences are transitory and liable to death." And recognizing the transitory nature of things he went on with his ploughing. Seeing a neighbour pass close by the field, he asked, "Friend, are you going home?" And on his answering "Yes," he said, "Please then to go to our house and say to the mistress, 'You are not to-day as formerly to bring food for two, but to bring it for one only. And hitherto the female slave alone has brought the food, but to-day all four of you are to put on clean garments, and to come with perfumes and flowers in your hands.' "

"All right," he said, and went and spoke these very words to the brahmin's wife. Slie asked, "By whom. Sir, was this message giveni" "By the brahmin, lady," he replied. Then she understood that her son was dead. But she did not so much as tremble. Thus showing peifcct self-control, and wearing white garments and with perfumes and flowers in her hand, she bade them bring food, and accompanied the other members of the family to the field. But no one of them all either shed a tear or made lamentation. The Bodhisatta, still sitting in the shade where the youth lay, ate his food. And when his meal was finished, they all took up fire-wood and lifting the body on to the funeral pile, they made otffrings of pei-fumes and flowers, and then set fire to it. But not a single tear was shed by any one. All were dwelling on the thought of death. Such was the efficacy of their virtue that the throne of Sakka manifested signs of heat. [IG-t] Sakka said, "Who, I wonder, is anxious to bring me down from my throne 1" And on reflection he discovered that the heat was due to the force of virtue existing in these people, and being highly plea.sed he said, "I must go to them and utter a loud cry of exultation like the roaring of a lion, and immediately afterwards fill their dwelling place with the seven treasures." And going there in haste he stood by the side of the funeral pyre and said, "What are you doingl"

"We are burning the body of a man, my lord." "It is no man that you are burning," he said. "Methinks you are roasting the flesh of some beast that you have slain." "Not so, my lord," they said. "It is merely the body of a man that we are burning." Then he said, "It must have been some enemy." The Bodhi.satta Siiid, "It is our own true son, and no enemy." "Then he could not have been dear as a son to you." "He was very dear, my lord." " Then why do you not weep?" Then the Bodhisattit, to explain the reason why lu; did not weep, uttered the first stanza : — Man quits hi.s mortal frame, when joy in life is past. E'en a.s a snake i.s wont its worn out .slough to ca.st. No friend'.s lament can touch the ashes of the dcjid: Why should I grieve? He ftire-s the way he had to tread. [165] Sakka on hearing the words of the Bodhisatta, asked the brahmin's wife, "How, lady, did the dead man stand to you?" "I sheltered him ten months in my womb, and suckled him at my breast, and directed the movements of his hands and feet, and he was my grown up son, my lord."

"Granted, lady, that a father from the nature of a man may not weep, a mother's heart surely is tender. Why then do you not weep?" And to explain why she did not weep, she uttered a couple of stanzas : — 110 Tlie Jataka. Book V. Uncalled he hither came, unbidden soon to go; E'en as he canio, he went. AVhat tauso is here fur woe? • No friend's lament can touch the ashes of the dwid : Why should I grieve? He fares the w.iy lie liad to tre^id. On hearing the words of the brahmin's wife, Sakka asked thf sister: "Lady, what was the dead man to youl" "He was my brother, my lord." "Lady, sisters surely are lovin<; towards their brothei-s. Why do yon not weejil" But she to ex|il;iiii the leason why she did not weep, repeated a couple of stanzas:— Though I sliouKl fast and weep, how wc»uld it proHt me? My kith and kin alas! would more unhappy \yc. [166] No friend's lament atn touch the ashe« of the d&uj : Why should I i,'rievc? He fares the way he had to tread. Sakka on hearin*^ the words of the sistflr, asked his wife: "I^^dy, what was he to you?"

"He was my husband, my lonl." "Women surely, when a hiisbaiul dies, as widows are helpless. Why do you not weep?" But she to explain the reiison why she did not weep, uttei*ed two stanzas : — As children cry in vain to grasp the moon above, So mortals idly mourn the loss of those they love. No friend's lament can touch the a-slies of the dead : WTiy should I grieve? He fares the way he hatl to tread. [167] Sakka ou hearing the words of tlie wife, asked the handmaid, saying, "Woman, what was he to you?" "He was my master, my lord." "No doubt you must have been abused and beaten and oppressed by him and therefore, thinking he is happily dead, you weep not." "Speak not so, my lord. This does not suit his ca.se. My young master was full of long-suffering and love and pity for me, and was as a foster child to me." "Then why do you not weep?" And she to exj)lain why she did not weep, uttered a couple of stanzas : — A broken pot of &xrth, ah ! who can piece again ? So too to moiu-n the dead is nought but labour vain.

No friend's lament can touch the ashes of the dead : Why should I grieve ? He fares the way he had to tread. Sakka after hearing what they all had to say, was greatly pleased and said, "Ye have carefully dwelt on the thought of death. Henceforth ye are not to labour with your own hands. I am Sakka, king of heaven. I will create the seven treasures in countless abundance in your house. [168] Ye are to give alms, to keep the moral law, to observe holy days, and to take heed to your ways." Au.l thus admonishing them, he filled their house with countless wealth, and so parted from them. The Maater having finished his exposition of the Law, declared the Jruths and identified the Birth : - At the conclusion of the Truths the landowner attained! the fruit of the Kii-st Path :-" At that time Khujjuttiira was the female slave, Upimlavanna the daughter, Hahula the son, Khema the mother, and 1 myself w^is the brahmin."

" While others weep," e^c.-Tliis story the Mii.stcr, dwelling at Jetavana, told concerning a mini.ster of the king of Ko.sala. The intnKluct.>ry story is identical with one already given. But in this c;i.se the king after lx;.stown.g gre^it honour on a minister who .served hiin well, gave air to certjiin mi.schief-inakers and had him seized and thrown into prison. While he was lying there, he entered ui-on the First Path. The king, Ijecoming aware of his great merit relea.sed him He took a .scented garland and coming into the presence of the M;tster, saluted him and .si^t down. Then the Miister asked if sf)me evil had not befallen hmi "Yes Reverend Sir," he answered, "but thnnigh evil goo<l luus come to me. 1 have entereil on the First Path." "N'erily,'" .s^iid the Master, "not you only, but sages of old got good out of evil" And herewith at his request he told a .story of the past. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisutta was born to him as the son of his queen-consort. And they called him prince Ghata. He afterwards acquired a knowledge of the arts at Takkasila and ruled his kingdom righteously.

Now a certain minister misconducted himself in the royal harem. The king, aft.T witiip.ssing the offence with his own eyes, baiiish.d him from 112 The Jataka. Book V. his kingdom. At that time a king named Vanka nilod in Ravatthi. The minister went to him and entering liis service, just as in the former story \ gained the king's ear and got him to seize on the kingdom of Benares. After gaining jxKs.ses.sion of tlie kingdom, lie had the BoiUii.satta bound in chiiins and thn-w him into priHon. The Uodlji.satta ent+'n-d on an ecstatic meditation [169] and sat cross-legged in the air. A burning heat sprang up in the body of Vanka. He canu; and Ix'heJd the count<'nance of the liodhi.satta radiant with the bt-auty of a full-blown lotu.s, like to a golden mirror, and in the form of a question rejKjatcd the firet stanza: — While others weep and wail, their cheeks with tears bestainod, AVhy still with .smiling face, has (ihatji ne'er complained? Then the Bodhisatta, to explain why he did not grieve, recited the remaining stanzas : — To change the |Ni.st all .sorrow is but vain. It has no blessing fi>r a future state: Why should I, Vanka, of my woes complain/

Grief is no helpmeet tit with lus in mate. One that is sick with .sorrow pines away, His fmnl insipid and distiusU'ful grow.s, Piercetl as with arrows, to his griei a pit5y. Ho sinks a laughing-.stock to all his foes. Whether my homo be on dry land or sea, Be it in village, or .some forest drear, No sorrow ever shall come nigh to me, A soul convertetl c;u> have nought to fear. But he that lacks completion in him.self And is with lust of things of .sense a-firo. Not the whole world, with all its sordid i)clf, Can e'er suffice for such a man's desire. [170] Vanka therefore, after hearing these four stanzas, asked forgiveness of the Bodhisatta, and restored him to his kingdom and went his way. But the Bodhisjitta handed over the kingdom to his ministers, and retreating to the Himalayas became an a.scetic, and without any break in his ecstatic meditation was destined to birth in the world of Brahma. The Master, ha\ing ended his lesson, identified the Birth : "At that time Ananda Wixs king Vankii, and I myself was king Ghata." ' Compare No. 303 mpra.

" Wki/ in forest," etc. — This was a story told by the Master while dwelling at Jct<xvaiui, concerning the Captain of the Faith (Sariputta). That elder, they say, when wicked folk came to him, such as hunters, fishermen and the like, laid down the moral law to tlicm, and any othei-s that lie might see from time to time, saying, "Receive ye the law." Through rcsi>ect for the elder, they could not disobey his wonls and accepted the law, but failed to keep it, and still followed each after his own V)usiness. The elder took counsel with his fellowpriests and siiid, "Sirs, these men receive the law from me, but keep it not." [171] They answered, "Holy Sir, you preach tlie law to them again.st their wishe.s, and as they dare not di.sol>ey what you tell them, they accept it. Henceforth lay not down the law to such fus these." The elder w;us offended. On hearing of the incident they stiirted a di.scu.ssion in the Hall of Truth, how that the elder Sariputta i)re<uhed the law to any that he happened to see. The Mtustcr came and inquired what was the topic that the Brethren wore debating in their a.s.sembly, and on hearing what it wa.s, he .sjiid, "Not now only, Brethren, but formerly al.s<} he preached the law to any men he njight cliance to .see, even though they did not <isk for it." And herewith he told a story of the ptust.

Once upon a time wlicn Brahmadattn rcij^ned in Benare.s, the Bodhisatta was born and grew up in a brahmin ho)i.sehold, and became the chief pupil of a world-famed teacher at Takka-sila. At that time thi8 teaclier preached tlie moml law to any one that he might see, fi.shermen and the like, even if they did not want it, repeatedly bidding them receive the law. liut though they received it, they kept it not. The teacher spoke of it to his disciples. His disciples sjiid, "Holy Sir, you preach to them against thfdr wishes, and therefore they break the law. Henceforth pn-ach only to those who wish to hear you, and not to those who do not wish." The teacher was filled with regi'et, but even bo he still laid down the law to all whom he happened to see. Now one day some people came from a cei-tain village and invited the teacher to partake of the cakes offered to brahmin.s. He summoned his dLsciple named Karandiya and .said, "My dear .son, I am not going, but you are to go there with these five hundred disciples, and receive the cakes, and bring the jjortion that falls to my share." So he sent him. The di.sciple went, and as he was returning, he spied on the road a cave, and the thought struck him, "Our master lays down the law, without being asked, to all that he sees. Henceforth I will cause him to preach only to those that wish to hear him." [ITli] And while the other disciples were comfortably seated,

114 The Jataka. Book V. ho arose and picking,' up a huge stone, flung it into the cave, and again and again repeated the action. Then tlie disciples stood up and said, "Sir, wliat are you doing?" Karandiya said not a word. And they went in hiuste and told their niast<>r. Tlie master came and in conversing with Kfirandiya repeated the first stanza : — Why in foreat all alone Seizing oft a mighty stone, Didst thou hurl it with a will, ^fountain cave aa 'twere to till? On hearing his words, Karandiya to rouse liis master uttered the second stanza: — I would make this sea-girt land Smooth JiM palm of human hand: Thus I level knoll and hill And with stone-s each hollow till. The l)rahmin, on hearing this, re|)eated the third stanza: — Ne'er a one of mortal birth Ha.s the jx)wer to level earth. Scarce Kanuidiya can hojKJ With a single cave to coi»e. [173] The disciple, on hearing thi.s, spoke the fourth stanza: — If a man of mortal hirth Ha.s no jKiwer to level earth. Heretics may well refuse, Brahmin, to adopt thy views. On hearing this the t^^-acher made an appropi-iate rt-ply. For he now recognized that other men might ditfer from him, and thinking, " I will no longer act thus," he utt«'red the fifth stanza : —

Friend Karandiya, in short For my gootl thou dost e.xhort: Eiirth can never levelled be, Neither can all men agree. Thus did the teacher sing the praises of his disciple. And he, after he had thus admonished his teacher, conducted him home. [174] The Master, having ended this lesson, identified the Birth: "At that time Sariputta wiis the brahmin, and I myself was the disciple Karandiya."

"Elephant of sixty years' etc.-Th\H Wcos a story told by the Master while dwellimf in the-^BamW Gmve, concerning Devvulatta One day hey rajsed a d^culsfoi in the Hall of Truth, s^iying, "Sirs, Dcvadatta is hai-sh cruel, and vioS He \Z not an atom of pity for mortals." When the Ma.ster came, he 1 quire 1 what was the topic the Brethren were as.scmbled to discuss, and on Srii '- Jiafit wa.s, he Jid, " Brethren, not now only, hut formerly also he was pitiless." And herewith he told a story of the pa.st. Once upon a time wlien Brahmadatta was reigning in Benares, the Bodhisatta came to life as a young elophant, and growing up a fine comely beast, he became the leader of the herd, with a following of eighty thousand elephants, and dwelt in the Himalayas. At that time a quail laid her eggs in the feeding-ground of the elephants. When the eggs were ready to be hatched, the young birds broke the shells and came out. Bt^fore their wings had grown, and when they were still unable to fly, the Great Being with his following of eighty thousand elephants, in ranging about for food, came to this spot. On seeing them the quail thought, "This royal elephant will trample on my young ones and kill them. Lo ! I will implore his righteous protection for the defence of my brood." Then she rai.sed her two wings and standing before him repeated the tirat stanza :—

Elephant of sixty years, Forest lord amongst thy peers, I am but a puny bird. Thou a leader of the herd ; With my wings I homage pay. Spare my Uttle ones, I pray. [175] The Great Being said, " 0 quail, be not troubled. I will protect thy offspring." And standing over the young birds, while the eighty thousand elephants passed by, he thus addressed the quail : " Behind us comes a solitary rogue elephant. He will not do our bidding. When he comes, do thou entreat him too, and so insure the safety of thy oflfspnng. And with these words he made off. And the quail went forth to meet the other elephant, and with both wings uplifted, making respectful salutation, she spoke the second stanza : — » For this story see Benfey's Introduction to the I'anchatantra. 116 Tlte Jdtaka. Book V. Roarniii}? over hill ami dale ('herishing thy lonely way, Thee, O forest king, I hail. And with wings my homage jMiy. I arn Imt a wretched quail. Spare my tender brood Ui sluy. On hearing lier words, the elephant spoke the third stanza : — I will slay thy young ones, quail; What can thy ]>oor help avail? My left foot can cruHh witli ejiao Many thoutumd hinls like these.

[17G] And so saying, with his foot ho crusheil the young birds to atoms, and staling over th(Mn washed them away in a flood of water, and went off loudly trumpeting. The quail sat down on the bough of a tree and said, "Then be off with you and trumpet away. You shall very soon see what I will do. You little know what a difference there is between strength of body and strength of mind. Well! I will teach you this le.sson." And thus threatening him she repeated the fourth stanza: — Power abu.sed is not all gain. Power is often folly's bane. Bea.st that didst my young onas kill, I will work thee mischief still. And so saying, shortly afterwards sIk; did a good turn to a crow, and when the crow, who was highly plea.sed, asked, " What can I do for you 1 " the q>iail said, " There is nothing else, Sir, to be done, but I shall expect you to strike with your beak and to peck out the eyes of this rogue elephant." Tlie crow readily assented, and the quail then did a service to a blue fly, and when tlie fly asked, "What can I do for you]" she said, " Wlien the eyes of this rogue elephant have been put out by the crow, then I want you to let fall a nit upon them." The fly agreed, and then the quail did a kindness to a frog, and when the frog asked what it was to do, she said, "When this rogue elephant becomes blind, and shall be searching for water to drink, then take your stand and utter a croak on the top of a mountain, and when he has climbed to the top, come down and croak again at the bottom of the precipice.

This much I shall look for at your hands." After hearing what the quail said, the frog readily assented. [177] So one day the crow with its beak pecked out both the eyes of the elephant, and the fly dropped its eggs upon them, and the elephant being eaten up with maggots was maddened by the pain, and overcome with thirst wandered about seeking for water to drink. At this moment the frog standing on the top of a mountain uttered a croak. Thought the elephant, "There must be water there," and climbed up the mountain. Then the fi'og descended, and standing at the bottom croaked again. The elephant thought, " There will be water there," and

moved forward towards the precipice, and rolling over fell to the bottom of the mountain and was killed. When the quail knew that the elephant was dead, she said, "I have seen the back of mine enemy," and in a high state of delight strutted over his body, and passed away to fare according to her deeds. The Iklaster said, " Brethren, one ought not to incur the ho.stility of anyone These four creatures, by combining together, brought about the destruction ot this elephant, strong a.s he was. A quail with crow, l>lue fly and frog allied Once proved the is.sue of a dejxdly feud. Through them king ele^)hant untimely died : Therefore all quarrelling should be eschewed." Uttering this stanza inspirwl by Perfect Wisdom, he thus identified the Birth: "At that time Devadatta Wcvs the rogue elephant, and I myselt w;vs the leader of the herd of elephants."

-Mahdpatapa's ^oretched queen^ e^.^-This story the ^/^^^^.^^'J^^^^^^^^^f^^S in the BambSo^ Grove, told conceding the going about of Devadatta to say the Boihisatta. In all other Births DevadatUi failed to excite so much as an atom of fSrin the Bodhisatta, [178] but in the CiUladhammapala Birth, when the BoIwL ta wL oiT-ven Lntk old. he had his hands and feet and head cut off and his body encircled with sword cuts, as it were with a f jland 1 the Mdara' Birth he killed him by twisting his neck and ro^isted hi-s Ae-^h "i an ovii and ate it In the Kha.itivadi^ Birth he h^ui him scourged with two ?hous.t d strokes of a whip, and ordered his hands and feet and ears and nose to t^c^^off and then had him .seized by the hair of his head and dragged a ong afid when he was stretched at full length on his back, he kicked h.m n. the be ly : d made oft>"d that very day the^BodhisatU died. But both in the CuUa. nandaka and the Vevatiyakapi^ Births he merely had him put to death, ihus 5 d DevadatU for a long time' go about to slay l^»"^V''"^/"°'"Tn in'tt Hall of after he became a Buddha. So one day they raised a discussion in the HaU of

1 This does not occur in either of the two Daddara-jiitakas, no. 172, vol. ii. and no. 304 supra. - No. 313 supra. » These tviojatakas do not seem to have been identified. 118 The Jataka. Book V. Truth, saying, "Sirs, l^ev.idattn is continually forming plots to slay the Buddhas. Being minded to kill the Supremo Buddha, he suhonied archers to shoot him, he threw down a rock upon him, and let loose the elephant Nrdagiri on him." When the Master came and inquired what suhject the Brethren were assembled to discuss, on hearing what it was he said, "Brethren, not now only, hut fonnerly too ho went aV)out to kill me, l»ut now ho fails to excite a particle of fear in me, though formerly when I was princo Dhammanala he brought about my death, though I was his own son, by encircling my iH)dy with sword cuts, as it wore with a garland." And so saying, he related a story of the past. Once upon a time when ISIahapatapa was reigning in Benares, the Bodhisatta came to life as the son of his queen-consort Oanda and they named him Dhammapala. "When he was seven months old, his mother had him bathed in scented water and richly dres.sed and sat j)laying with him. The king came to the place of her abode. And as she was playing with the boy, being tilled with a mother's love for her child, she omitted to rise up on seeing the king.

He thought, " Even now this woman is filled with pride on account of her boy, and does not value me a straw, but as the boy grows up, she will think, 'I have a man for my son,' and will take no notice of me. I will have him put to death at once." So he returned home, and sitting on his throne summoned the executioner into his presence, with all the instruments of his office. [179] The man put on his yellow robe and wearing a crimson wreath laid his axe upon his shoulder, and carrying a block and a bowl in his hands, came and stood before the king, and saluting him said, " What is your pleasure, Sire 1 "

"Go to the royal closet of the queen, and bring hither Dhammapala," said the king. But the queen knew that the king had left her in a rage, and laid the Bodhisatta on her bosom and sat weeping. The executioner came and giving her a blow in the back snatched the boy out of her arms and took him to the king and said, "What is your pleasure, Sire?" The king had a board brought and put down before him, and said, " Lay him down on it." The man did so. But queen Canda came and stood just behind her son, weeping. Again the executioner said, " What is your pleasure, Sirel" " Cut off Dhammapala's hands," said the king. Queen Canda said, " Great king, my boy is only a child, seven months old. He knows nothing. The fault is not his. If there be any fault, it is mine. Therefoi"e bid my hands to be cut off." And to make her meaning clear, she uttez'ed the first stanza: — Mahapatapa's wretched queen, 'Tis I alone to blame have been. Bid Dhammapala, Sire, go free. And off with hands of luckless me. The king looked at the executioner. *' What is your pleasure, Sire ? " " Without further delay, off with his hands," said the king. At this moment the executioner took a sharp axe, and lopped off the boy's two hands, as if they had been young bamboo shoots. [1^0] The boy, when his hands were cut off, neither we})t nor lamented, but moved by patience and charity bore it with resignation. But the queen Canda put the tips of his fingers in her lap and stained with blood went about lamenting. Again the executioner asked, "What is your pleasure. Sire?" "Off with his feet," said the king. On heai'ing this, Cauda uttered the second stanza : —

Mahapatiipa's wretched queen, 'Tis I alone to blame have been. Bid Dhammapala, Sire, go free. And off with feet of luckless me. But the king gave a sign to the executioner, and he cut off both his feet. Queen Canda put his feet al.so in her lap, and stained with blood, lamented and said, "My lord Mahapatapa, his feet and hands are cut off. A mother is bound to support her children. I will work for wages and support my son. Give him to me." The executioner said, "Sire, is the king'.s pleasure fultilledl Is my service tinished]" "Not yet," said the king. "What then is your pleasure, Sire?" "Off with his head," said the king. Then Canda repeated the third stanza: — Mahapatupa's wretched queen, 'Tis 1 alone to blame have Ikjcu. Bid Dhammapala, Sire, go free, And off with head of lucklcsa me. And with these words she offered her own head. Again the executioner asked, "What is your pleasure. Sire?" "Off with his head," said the king. So he cut off his head and asked, "Is the king's pleasure fuieiled?" "Not yet," said the king. "What further am I to do. Sire?" "Catching him with the edge of the sword," said the king, "encircle him with sword cuts as it were with a garland." Then he threw the body of the boy up into the air, and catching it with the edge of his sword, encircled him with sword cuts, as it were with a garland, and scattered the bits on the dais. Canda placed the flesh of the Bodhisatta in her lap, and as she sat on the dais lamenting, she repeated these stanzas : —

[181] No friendly coimcillors advise the king, 'Slay not the heir that from thy loins did spring': No loving kinsmen lu-ge the tender plea, 'Slay not the boy that owes his life to thee.' Moreover after speaking these two stanzas queen Canda, pressing both her hands upon her heart, repeated the third .stanza : — 120 The Jataka. Book V. Thou, Dhainmamla, wert by right of birth Tlic loi-d of (virth : Thy arms, once bathed in oil of sandal wikkI, Lie steeiKxi in bkKxl. My fitful breath aUus ! is choked with sighs While she was thus lamenting, her heart broke, as a bamboo snaps, when the grove is on fire, and she fell deatl on the sjtot. The king too being unable to remain on his throne fell down on the dais. An abyss was cleft asunder in the ground, and straightway he fell into it. Then the solid earth, though many myriads more than two hundred thousand leagues in thickness, being unable to bear with his wickedness, clave asunder and opened a chasm. A flame arose out of the Avici hell, and seizing upon him, wrapped him about, as with a royal woollen garment, [182] and plunged him into Avici. His ministers peifonned the funeral rites of Cauda and the Bodhisatta.

The Miuster, liaviiii; brought this discour>M! t<» an enil, identified the Birth : "At that time DevailatUi was the king, MahiiMyipatl was Canda, and I myself was prince Dhammapfda."

" 0 Golden-foot," This wius a story told by the Master while in residence at Jetavana, about a maiden of gentle birth in Siivatthi. She was, they say, the daughter in the household of a servitor of the two chief disciples at Savatthi, and was a faithful believer, fondly attached to Buddha, the Law, and the Church, abounding in good works, wise unto salvation, antl devoted to almsgiving and such like deeds of piety. Another family in Savatthi of equal rank but of heretical views chose her in marriage. Then her parents said, "Our daughter is a faithfid believer, devoted to the Three Treasures, given to alms and other good works, but you hold heretical views. And as you will not allow her to give alms, or to hear the Truth, or to visit the monastery, or to keep the moral law, or to observe holy days, as she pleases, we will not give her to you in marriage. Choose ye a maiden from a family of heretical views like yourselves." When their oflfer was rejected, they said, "Let your daughter when she comes to our house do everything of this kind, as she pleases. We will not prevent her. Only grant us this boon." "Take her then,'' they answered. So they celebrated the marriage

1 Compare Tibetan Tales, xli : The Gazelle and the Hunter. festivity at an auspicious season and led her home. She proved faithful in the discharge of her duties, and a devoted wife, and rendered due service to her father-in-law and mother-in-law. One day she said to her husband, "I wish, my lord, to give alms to our family priests." "Very well, my dear, give them just what you please." So one day she invited these priests, and making a great entertixinment, she fed them with choice food, and taking a seat apart from them she said, "Holy Sirs, this family is heretical and unbelieving. They are ignorant of the value of the Three Treasures. Well then. Sirs, until this family understands the value of the Three Treasures, do you contiiuie to receive yoiu" food here." The priests assented and continually ate their meals there. Again she addressed her husband, [183] "Sir, the priests constantly come here. Why do you not see them?" On hearing this he said, "Very well, I will see them." On the morrow she told him when the priests had finished their meal. He came and sat respectfully on one side, conversing affably with the })riests. Then the Captain of the Faith preached the L<iw to him. He Wcxs so charmed with the exposition of the fixith, and the dei)ortment of the priests, that from that day forward he prepared mats for the elders to sit on, and .strained water for them, and during the meal listened to the exi)osition of the faith.

By and bye his heretical views gave way. So one day the elder in expounding the faith declared the Truths to the man and his wife, and when the sermon wjxs ended, they were both estiblishe*! in the fruition of the First Path. Thenceforth all of them, from his parents down to the hired servants, gave uj) their heretical views, and became devoted to the Buddha, his Law, and the Church. So one day this young girl said to her hitsband, "What, Sir, have I to d<^ with the household life? I wi.sh to adopt the religious life." "Very well, my dear," he .siiid, "I too will Ixicome an ascetic." And he conducted her with great pomp to a sisterhood, and had her admitted as a novice, and him.self to<3 went to the Master and Ixjgged to be ordained. The Master admitted him first to deacon's and afterwards to priest's oixiers. They both received cl&ir spiritual vision, and shortly attiined to Sainthood. One cfay they rai.sctl a disciussion in the Hall of Truth, saying, "Sirs, a certiin woman by reiuson of her own faith and that of her husband became a novice. And lx)th of them having .idopted the religious life, and gained cleiir spiritual vision, attained Ut Sainthocxl." The Master, when he came, inquired what Wiis the topic the Brethren were sitting in council to di.scuss, and on hearing what it was, he .said, "Brethren, not now only, did she set her husband free from the iKjnds of pa.ssion. Formerly too she freed even .sages of old from the bonds of deiith." And with these words he held his jjcace, but being pressed by them he related a story of the past.

Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a young stag, and grew up a beautiful and gi-aceful creature, of the colour of gold. His fore and hind feet were covered, as it were, with a preparation of lac. [1B4] His horns were like a silver wreath, his eyes resembled round jewels, and his mouth was like a ball of crimson wool. The doe that was his mate was also a handsome creature, and they lived happily and harmoniously together. Eight myriads of dappled deer followed in the train of the Bodhi.satta. While they were thus living there, a certain hunter set a snare in the deer drivea So one day the Bodhisatta, while leading his herd, entangled his foot in the snare, and thinking to break the noose he tugged at it and cut the skin of his foot. Again he tugged it, and hurt the flesh, and a third time and injured the tendon. And the noose penetrated to the very bone. Not 122 The Jataka. Book V. being able to break the snare, the stag was so alarmed with the tear of death that he uttered a succession of cries. On hearing it the herd of deer lied in a panic. But the doe, as she lied, looking amongst the deer, missed the Bodhisatta, and thought, "This panic must certainly have something to do with my lord," and flying in haste to him, with many tears and lamentations she said, "My lord, you are very strong. Why can you not get the better of the snare] Put forth your strength and break it." And thus stirring him up to make an effort, she uttered the first stanza : —

0 Golden-foot, no effort spare To loose thyself from thonged snare. How could I joy, bereft of thee, To range amidst the woodland free? [185] The Bodhisatta, on hearing this, responded in a second stanza: — 1 spare no effort, but in vain. My liberty I cannot gain. The moi-o I struggle to get loose, The sharper bites the thongdd noose. Then the doe said: "My lord, fear not. By my own power will I entreat the hunter, and by giving up my own life I will gain yours in exchange." And thus comforting the Great Being, she continued to embrace the blood-stained Bodhisatta. But the hunter approached, with sword and spear in hand, like to the destroying flame at the beginning of a cycle. On seeing him, the doe said, "My lord, the hunter is coming. By my own power I will rescue you. Be not afraid." And thus comforting the stag, she went to meet the hunter, and standing at a respectful distance, she saluted him and said, "My lord, my husband is of the colour of gold, and endued with all the virtues, the king of eight myriads of deer." And thus singing the praises of the Bodhisatta, she begged for her own death, if only the king of the herd might remain intact, and she repeated the thii'd stanza : —

Let on the eai"th a Icixfy bed. Hunter, where we may fall, be spread : And drawing from its sheath thy sword, Slay me and afterwards my lord. The hunter, on hearing this, was struck with amazement and said, "Even human beings give not up their lives for their king; much less the beasts. What can this meani This creature speaks with a sweet voice in the language of men. [18G] This day will I grant life to her and to her mate." And greatly charmed with her, the hunter uttered the fourth stanza : — A beast that speaks with voice of men. Ne'er came before within my ken. Rest thou in peace, my gentle deer. And cease, O Golden-foot, to fear. The doe seeing the Bodhisatta set at his ease, was highly delighted and returning thanks to the hunter, repeated the fifth stanza :— As I to-day rejoice to see This mighty beast at liberty, So, hunter, that didst loose the gin, Rejoice with all thy kith and kin. And the Bodhisatta thought, "This hunter has granted life to me and this doe, and to eight myriads of deer. He has been my refuge, and I ought to be a refuge to him." [187] And in his character of one supremely virtuous he thought, -One ought to make a proper return to one's benefactor," and he gave the hunter a magic jewel which he had found in their feeding ground and said : " Friend, henceforth take not the Ufe of any creature, but with this jewel set up a household and mainUun a wife and children, and give alms and do other good works." And thus admonishing him, the stag disappeared in the forest.

The Master here ended his lesson and identified the Birth: "At that time Channa' was the hunter, this female novice wa« the doe, and I myself was the royal stag."

'' I scent the fraqrmice" efc.-This story the Master, while living at Jetavana, told conSrnSg Xcks iding Brother. The Master a.sked if it were true that he lon^SZ ti world, and what he had seen to make him regret having taken ordei^ The Brother answered, "It was all owing to the charms of a woman. The Ma-ster said, "Verily, Brother, there is no possibility of being on ones ^^^rd a^l^^^^ Sages of old, though they took the precaution to^ dwell in° the abode of the Gamdas, failed to be on their guard against them. And being urged by him, the Master related a story of the past. 1 A Brother who was suspended for siding with heretics. 2 Compare No. 327 supra. 124 The Jataka. Book V. Once ui)on a time king Tamba reigned in Benarea, and his queenconsort named Sussondl was a woman of surpassing beauty. At that time the Bodhisatta came to life as a young Garuda. Now the Naga ishmd was then known as Seruma island, and the Bodhisatta lived on this island in the abode of the Garudas. And he went to Benares, disguised as a youth, and played at dic(! with king Tamba. Remarking his l)i'auty they said to Sussondl, "Such and such a youth plays at dice with our king." She longed to see him, and one day she adorned herself and repaired to the dice-chamber, [l*^'"^] There taking her stand amongst the attendants, she fixed her gaze on the youth.

He too gazed on the queen, and the pair fell in love with one another. The Garuda king by an act of supernatuml power stirred up a storm in the city. The people, through fear of the house falling, fled out of the palace. By his power he caused it to >x? dark, and carrying oil" the (pieen with him in the air, he made his way t*) his own abode in Naga island. Hut no one knew of the coming or going of Sussondl. The Garuda took his pleasure with her, and still came to play at dice with the king. Now the king had a minstrel named Sagga, and not knowing where the queen had gone, the king addressed the minstrel and said, *' Go now and explore every land and sea, and discover what has become of the queen." And so saying he bade him begone.

He took what was neces.sjvry for his journey, and beginning the search from the city gate, at last came to Bharukaccha. At that time certain merchants of Bharukaccha were setting sail for the Golden Land. He approached them and said, " I am a minstrel. If you remit my passage money, I will act as your minstrel. Take me with you." They agreed to do so, and putting him on board weighed anchor. When the ship was fairly off", they called him and bade him make music for them. He said, " I would make music, but if I do, the fish will be so excited that your vessel will be wrecked." "If a mere mortal," they said, "make music, there will be no excitement on the part of the fish. Play to us." "Then do not be angry with me," he said, and tuning his lute and keeping perfect harmony between the words of his song and the accompaniment of the lute strinsr, he made music for them. The fish were maddened at the sound and splashed about. And a certain sea monster leaping up fell upon the ship and broke it in two. Sagga lying on a plank was carried along by the wind till he reached a banyan tree in the Naga island, where the Garuda king lived. Now queen Sussondl, whenever the Garuda king went to play at dice, came down from her place of abode, [189] and as she was wandering on the edge of the shore, she saw and recognized the minstrel Sagga, and asked him how he got there. He told her the whole story. And she comforted him and said, "Do not be afraid," and embracing him in her arms, she carried him to her abode and laid him on a couch. And when he was gi'eatly revived, she fed him with heavenly

food, bathed him in heavenly scented-water, arrayed him in heavenly raiment, and adorned him with flowers of heavenly perfume, and made him recline upon a heavenly couch. Thus did she watch over him, and whenever the Garuda king returned, she hid her lover, and so soon as the king was gone, under the influence of passion she took her pleasure with him. At the end of a month and a half from that time some merchants, who dwelt at Benares, landed at the foot of the banyan tree in this island, to get fire-wood and water. The minstrel went on board ship with them, and on reaching Benares, as soon as he saw the king, while he was playing at dice, Sagga took his lute, and making music recited the first stanza : — I .scent the fragrance of the timira grove, I heiir the moaning of the weary .sea: Taruba, I am tormented with my love. For fair Sassondi dwells afar from me. On hearing this the Garuda king uttered the second stanza : — How didst thou cross the stormy main, And Serunia in safety gain? How did.st thou, Sagga, tell me, \>v<xy, To fair Su-ssondi win thy way?

[190] Then Sagga repeated three stanzas: — With trading-folk from Bhanikaccha land My ship was wTecked by monsters of the sea; I on a plank did .s<ifely gain the strand, When an anointed queen with gentle hand Upbfjre me tenderly \\\xm her knee, As though to her a true son I might be. She f(x>d and raiment brought, and lus I lay With love-lorn eyes hung o'er my couch all day. Know, Tamba, well; this word is .sooth I say. The Garuda, while the minstrel thus spake, was filled with regrets and said : "Though I dwelt in the abode of the Garudas, I failed to guard her safely. What is this wicked woman to me?" So he brought her Vjack and presented her to the king and departed. And thenceforth lie came not there any more. The Master, his lesson ended, declared the Truths and identified the Birth: — At the conclusion of the Truths the worldly-minded Brother attained fruition of the First Path : — "At that time Ananda was the king of Benares, and I my.self was the Garuda king." 126 Tlie Jataka. Book V.

[191] "Is it thus, Sudatha," etc.— Thin .story the Mivster, while dwelling iit Jctavana, told concerning the two chief disciples. On a cei-tjiin occa-sion the two chief elders resolved during the rainy sea.son to devote them.selves to solitude. So they bade the Master farewell ami le.iving the company of the Brethren they went forth from Jetavana, can-ying their bowl and rol)es with their own hands, and lived in a forest near a l)order village. And a certain man, who waitetl on the elders and lived upon their broken victuals, dwelt apart in the .same place. On .seeing how happily these elders lived t<»gether, he thought: "I wonder if it is possible to set them at variance." So he drew nigh to Sariputta and .said, "Can it be, Reverend Sir, that there is some quarrel l)etween you and the venerable chief older Moggallanal" "Why .so, Sir?'^ he asketl. "He ever. Holy Sir, siKsaks in your disprai.se and says, 'When I am gone, what is Sariputta worth compared with me in c<x.ste, lineage, family and country, or in the j)ower of attaiinuents in the sjicrcd volumes?' *' The elder smiled and .sjiid, "Be off, sirrah !" Another day he drew nigh to the chief elder Moggallana, and .said the siime thing. He too smiled and said, " Be ofi", sirrah !" Moggallana went to SariputU and asked, "Has this fellow, who lives on our leavings, .siiid aught to you I" "Ve.s, friend, he has." "And he .said exactly the .s^ime thing to me.

We mu.st drive him away." "Very well, friend, drive him away." The elder .said, "You are not to come here," and snapping his lingers at him, he drove him away. The two elders lived happily together, and returning to the Master, made obeisance to him and sat down. The Mjxster spoke kinilly to them and iusked if they had kept their Retreat plea.santly. They .said, "A cert<iin l>eggar wished to set us at variance, but f;iiling in the attempt he ran away." The Master said, "Verily, Sariputta, not now only, but fonuerly also, he thought to set you at variance, but failing in the attcnint he ran away." And hereui)on at his request he related a story of bygone days.

Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was a tree-god in a forest. [192] At that time a lion and a ticer lived in a mountain-cave in that forest. A jackal was in attendance on them, and living on their broken meats began to wax gross of body. And one day he was struck with the thought, " I have never yet eaten the flesh of a lion or a tiger. I must set these two animals by the ears, and when in consequence of their quarrel they have come by their death, I will eat their flesh." So he drew nigh to the lion and said, "Is there any quarrel, Sir, between you and the tiger?" "Why so. Sir?" " Your Reverence," he said, "he ever speaks in your dispraise and says, 'When I 1 Compare no. 349 supra, Tibetan Tales, xxxiii: The Jackal as Calumniator, and Benfey's Introduction to the Panchatantra. am gone, this lion will never attain to the sixteenth part of ray personal beauty, nor of my stature and girth, nor of my natural strength and power.' " Then the lion said to him, " Off with joxi. He will never speak thus of me." Then the jackal drew nigh to the tiger also, and spoke after the same manner. On hearing him, the tiger hastened to the lion, and asked, "Friend, is it true, that you said so and so of ixiel" And he spoke the first stanza : —

Is it thus 'Sudatha speaks of me? "In grace of form and pedigi'ee, In might and prowess in the field, ^Subahu still to me mitst yield." On hearing this Sudatha repeated the four remaining stanzas: — Is it thiLs Subfihu sjxjaks of me? "In grace of form and iJedigree, In might and prowess in the field, Sudatha still to me nuist yield." If .such injurious words are thine, No more shalt thou be friend of mine. The man that lends a ready ear To any gos.sip he may hear. Soon picks a quarrel with a friend. And love in bitter hate will end. No friend sus|)ects without a caase. Or carefully looks out for flaws ; [193] But on his friend in trust will rest As child upon its mother's bre«i.st. And ne'er will by a stranger's word Be parted from his besom's lord. When the qualities of a friend had been thus set forth in these four stanzas, the tiger said, "The fault is mine," and begged pardon of the lion. And they continued to live happily together in the same place. But the jackal departed and fled elsewhere. The Master, having brought his lesson to an end, identified the Birth : "At that time the jackal was the beggar who li%'ed on broken meats, the lion was Sariputta, the tiger Moggallana, and the deity that dwelt in that forest and saw the whole thing with his own eyes was I myself."

1 Sudatha (strong-tooth) is the lion, Subahu (strong-arm) the tiger. 128 Tlie Jataka. Book V.

.si LAV i M aSi.sa-jataka '. " Virtue and latniiihf," et<\ — This story the M)\.stor, while residing at Jetavana, told concerning a hrahinin who would test the jHiwer of virtue. The king, they iiixy, owing tf> hi.s reputation for virtue, reganled him with aj)ecial honour, beyond wliat Wius paid to other brahmins. He thought, "Ciui it be that the king regards me with siKjcial honour, becau.se I am endowed with nrtue, or a.s one devoted to the acquisition of learning ? I will jiust teat the comjxirative imi)ortance of virtue and Iwirning." So one ilay he abstnuted a coin from the royal treasury Ixijird. The trejusurer. mich wa.s his respect for bin), did not s«\y a won! It fx-curi-ed a second time, and the trcjisurer .said nothing. But on the thin! (KCjusion he hatl him arrestetl as one who lived by robbery, and brought him l>ofore the king. And when the king ji-skcd what his offence was, he charged him with stcjiling the king's proiierty. [194] " Is this true, bralimin ?" said the king. " I am not in the habit of stealing your projxjrty, Sire," he .siiid, '* but I had my doubts as to the relative imix)rtanco <»f virtue and learning, and in testing which was the greater of the two, I thrice alxstracted a coin, and then I was given int<i cu.stody and brought before you. Now that I know the greater efficacy of virtue compared with learning, I no longer wish to live a layman's life. I will l)ecome an itscetic."

On obtaining leave to do so, without .so much as l(X)king back on his house door, he went .straight to Jetavana and begged the Ma.ster to ordain him. The Miuster granted him both detcon's and priest's orders. And he had been no long time in orders, l>efore he attained to spiritual insight and reached the highest fruition. The incident wjis di.scusscd in the Hall of Truth, how that a certain brahmin, after ])roving the power of virtue, took orders and f)btaining spiritual insight reached Sainthood. When the Master came and inquired of the Brethren what was the nature of the topic they were sitting to di.sciLs.s, on hearing what it wtvs, he sjiid, " Not this man now only, but sitgas of old also put virtue to the proof, and by becoming ascetics worked out their own .salvation," And herewith he told a story of the past. Once upon a time when Bi-ahmadatta was reigning in Benares, the Bodhisatta was bom in a brahmin family. And when he came of age, he acquired every liberal art at Takkasila, and on his return to Benares he went to see the king. The king offered him the post of family priest, and as he kept the hve moral precepts, the king looked upon him with respect as a virtuous man. " Can it be," he thought, " that the king regards me with respect as a virtuous man, or as one devoted to the acquisition of learning?" And the whole story corresponds exactly with the modem instance, but in this case the brahmin said, " Now I know the great im-

' Compare nos. 86, vol. i., 290, vol. ii., 305, 330, vol. iii., and L, Feer, Journal Asiat, 1875. portance of virtue compared with learning." And hereupon he spoke these five stanzas : Virtue and learning I was fain to test ; Henceforth I doubt not virtue is the best. Virtue excels vain gifts of form and birth, Apart from virtue learning has no worth. A prince or peas^xnt, if to sin enslaved, In neither world from misery is saved. Men of high caste with those of b<a.se degree. If virtuous here, in heixven will equal be. [195] Not birth, nor lore, nor friendship aught avails. Pure virtue only future bliss entails. Thus did the Great Being sing the praises of virtue, and having gained the con.sent of the king, that very day he betook himself to the Himalaya region, and adopting the religious life of an ascetic he developed the Faculties and Attainments, and became destined to l)irtli in the Brahmaworld. The Ma.ster here ended this lesson and identified the l>irth : "At tliat time it was I myself that put virtue to the test and adopteil the religious life of an ascetic."

[196] " Who spite of honour" etc. — This story the Master, when dwelling at Jetavana, told concerning a rich merchant, a friend of Anathapindika, who lived in a boi-der pi-ovince. Both the introtluctory story and the .story of the past are related in full in the concluding Birth of the ninth division of the first book', but in this vei-sion when the merchant of Benare.s was told that the followers of the foreign merchant were mulcted of all their property and, after losing everything they po.ssessed, had to take to flight, he .said, " Becau.se they failed to do what they ought for the strangers who came to them, they find no one re^idy to do them a good turn." And so saying he repeated these ver.ses : Who spite of honoiu", while he plays the part Of humble servant, loathes thee in his heart. Poor in good works and rich in words alone — Ah I such a friend thou surely wouldst not own. 1 No. 90, vol. i. 130 The JfUaJca. Book V. Be thou in deed to every promise true, Refuse to promise wiiat thou canst not do ; Wise men on empty braggarts hxik askew.

No friend susi)ects a quarrel without cause, For ever watching to discover Haws : But he that trustful on a friend can rest, As little child upon its mother's breast, Will ne'er by any stranger's deed or word. Be 8e))aratcil from his V)osom's lord. Who draws the yoke of human friendship well, Of bliss incrca.sed and honourcil life can tell : I'ut one that ta.stes the joys of calm rejKi.se, Drinking sweet draughts of Truth — he only knows EscaiMJ from bonds of sin and all his woe.s. [197] Thus did the <!reat lieing, disgusted by coming into contact with evil associates, through the jjower of solitude, l>ring his teaching to a climax and leatl men to the eternal Nirvana. The Master, his le.s.son cndeil, tluis identified the Birth: "At that time I myself was the morchant of Benares."

'■^Lo! here we lie," etc. — This story the Master, whilst living at Jetavana, told concerning an aged priest. The story has been already related in full in the Salaka Births In this version also the old man after ordaining a village lad abuses and strikes him. The lad escaped and returned to the world. [198] The old man once more admitted him to orders, and acted just as before. The youth, after he had for the third time returned to the world, on being again solicited to come back, would not so much as look the old man in the face. The matter was talked over in the Hall of Truth, how that a certain elder could live neither with his novice nor without him, while the boy after seeing the old man's fault of temper, being a sensitive youth, would not even look at him. The Master came 1 See No. 249, vol. ii. and asked what was the subject of discussion. "When they told him, he said, "Not now only, Brethren, but formerly also this same youth was a sensitive novice, who after observing the elder's faults would not so much as look at him." And so saying he told a story of the past.

Once upon a time in the reign of Brahraadatta, king of Benares, the Bodhisatta was born in a corn fiictor's family. And when he was grown up, he got his living Vjy selling corn. Now a certain snake-charmer caught a monkey and trained him to play with a snake. And when a festival was proclaimed at Benares, he left the monkey with the corn-merchant and roamed about for seven days, making .sport with the snake. The mei-chant meanwhile fed the monkey with food both hard and soft. On the seventh day the snake-charmer got drunk at the festival merry-making, and came back and struck the monkey three times with a piece of bamboo, and then taking him with him to a garden, he tied him up and fell asleep. The monkey got loose from his chain, and climbing up a mango tree, .sat there eating the fruit. Tlie .snake-charmer on waking up saw the monkey perched on the tree and thought, "I must catch him by wheedling him." And in talking with him he repeated the first stanza : Lo I here we lie, my pretty one. Like gambler hy the dice undone. Let fall .some mangoes : well we know. Our living to thy tricks we owe.

The monkey, on hearing this, uttered the remaining verses : Thy prai.ses, friend, unmeaning sound ; A pretty monkey ne'er wa.s found. [199] Wh<j in the stores, when drunk, I pray, Uid starve ami beat me sore to-day i When I, snake-charmer, call to mind The bed of i)aiii where I reclined. Though I should some day be a king, No prayer from me this boon .should wring. Thy cruelty remembering. But if a man is known to live Content at home, is apt to give, And s[)rings of gentle race, the wi.se With such should form the clcsest ties. With these words the monkey was lost in a crowd of fellow-monkeys'. The Master here ended his les.son and identified the Birth: "At that time the old man was the snake-charmer, the novice was the monkey, and I my.self was the corn-merchant.' 1 Auotber reading gives, "was lo.^t in a thicket of trees". 32 The JCitaka. Book V.

[2(X)] '■'■ I'omm like hmieij," etc. — This story wa« told l)y tin; Miuster while (Iwclliiii,' at .Ictaviuia, alxmt a Urothcr who regretted taking ordei-s. The Mfustcr asked him if it were true that he regretted it. "It is true, Iluly Sir," he sjiid. "What have vou seen to cause this feeling/" asked the MivsttT. When the brother replied, " It Wius owing to the ciiarnis of a woman," the Mfuster sjiid, "The.se five (jualities of ilosire are like the honey sprinkled over with dea<lly iMii.son, and left in the road by one (lumhika." And herciipnn at the nvpicst of the Brother he told a story of the jm-st. Once upon a time in the reign of Brahmadatta, king of Benares, the Bodlii-satta came to life in a mercliant's liousehold. And when he wa.s grown up, he set out from Benares witli merchandise on five liundred carts for trading pui-pcscs. On reaching the high road, at the entrance of a forest, lie called together all the momhers of his caravan and .said, "Lo! on this road are leaves, flowers, fruit and the like, tliat are poisionous. In eating see that you take no strange food, without first asking me about it: for demons .set in the road baskets of fresh rice and various sweet wild fruits, and sprinkle poison over them. Be sure not to eat of them without my consent." And after uttering tliis waniing, he proceeded on his journey.

Then a certain Yakkha, named (Jumbiya, strewed leaves on a spot in the middle of the forest, and dropping some pieces of honey, covered them with deadly poison, and himself wandered all about the road, pretending to tap the trees, as if lie were looking for honey. In their ignorance men thought, "This honey must have been left here as a meritorious act," and then through eating it, they met their death. And the demons came and devoured their flesh. The men also belonging to the Bodhisatta's caravan, some of them being naturally greedy, at the sight of these dainties, could not restrain themselves, and partook of them. But those that were wise said, "We will consult the Bodhisatta before we eat," and stood holding it in their hands. And when he saw what they had in their hands, he made them throw it away. And those that had already eaten the whole of it died. But to those who had eaten only half of it, he administered an emetic, and after they had vomited, [-01] he gave them the four sweet things, and so by his supernatural power they recovered. The Bodhisatta * Compare No. 85, vol. i. ai-rived in safety at the place he wished to reach, and after disposing of his wares, he returned to his own house.

Poison Hke honey in look, taste, and smell. Was laid by Gumbiya with purpose fell: All who as honey ate the noxious food, Through their own greed did perish in the wood. But they who wisely from the bait ab.stained, Were free from torture and at peace remained. So last, like poison-bait, for man is laid; His heart's desire has oft to de<ith betrayed. But who, though frail, l)esetting sins forego, Escape from bonds of suffering and woe. The Master, after delivering these verses inspired by Perfect Wisdom, revealed the Truths and identified the Birth: — f202] At the conclusion of the Truths the back.sliding Brother atUiined the fruit of the First Path: — "At that time I myself wjus that merchant."

" Who got kii/rieml," etc. — This was a .story told by the Ma-ster, whiLst living in the Bamb(jo Grove, in reference to a saying that Devadatta could not even inspire alarm. Wlien Brahmadatta was reignin;,' in Benares, the Bodhi.satta was born in the family of a village householder, and when he was young lie played with other boys at the foot of a banyan tree, at the entrance of the village. A poor old doctor at that time who had no practice strayed out of the village to this spot, and saw a snake asleep in the fork of a tree, with its head tucked in. He thought, " There is nothing to be got in the village. 1 will cajole these boys and make the snake bite them, and then I shall get somewhat for curing them." So he said to the Bodhisatta, "If you were to see a young liedgehog, would you seize it?" "Yes, I would," .said he. [203] " See, here is one lying in the fork of this tree," said the old man. The Bodhi.satta, not knowing it was a snake, climbed up the tree and seized it by the neck, but when he found it was a snake, he did not allow

134 The J at ah t. Book V. it to turn iij)()ii liiiii, but getting a good grip of it, lie hastily flung it from him. It fi;ll on the neck of the old doctor, and coiling round hiui, it bit him so severely ' that its teeth met in his tlcsh and the old man fell down dead on the spot, and the snake made its escape. People gathered together about him, and the Great Being, in expounding the I^aw to the assembled multitude, repeated these verses : Who got his friend to seize A deiully .snake, a.s hc«li,'chog, if you please, By tlie Muuke's bite wjus killed As one that evil to his neighbour willed. He that to strike is fain The man that never striketh back again, Is struck and lietli low, E'cii as this knave sore hurt by deadly blow. So ilust that should bo thrown Against the wind, back in one's face is blown ; And ill designed to one That holy is, and has no evil done. On the fool's pate at la-st Recoils, like dust when thrown against the blast. The Ma.ster here ended his les.««on and identified the Birth : " At that time

[204] "Fallen into hand of foes,'' etc — This story the Mjister, whilst dwelling at Jetavana, told concerning the Perfection of Wisdom. It was then the Master said, " Not now only. Brethren, but formerly also the Tathagata proved himself wise and full of resources." And herewith he related an old legend of the past. Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta was born in the household of a village proprietor. The whole story runs on exactly like that of the previous birth. But in this version when the doctor was dead, his village neighbours said, '* These youths have ' ReadiuK karakard niklulditiil, of. the Sanskrit kalukuld. caused the man's death. We will bring them before the king." And they bound them in fetters and led them to Benares. The Bodhisatta in the course of his journey admonished the other lads and said to them : " Do not be afraid. Even when you are brought into the presence of the king, show yourselves fearless and happy in your mind. The king will first of all talk with us, and afterwards I shall know what to do." They readily acquiesced in what he said, and acted accordingly. When the king found them calm and happy, he said, "These poor wretclies have been bound in chains and brought here as murderers, and although they have come to such mi.sery, they are without fear and even happy. I will a.sk them the rea.son why they are not troubled." And he repeated the fir*st stanza :

Fallen into hand of foes And with bamboo fetters bound. How can ye conceal your woes, And with smiling face be found ? On hearing this the Bodhisatta uttered the remaining veraes : Tliere is no good however .slight. That man from groans ami mourning e'er will gain ; His adversaries feel delight. When they belioM a foe o'erconie with pain. [205] Hut enemies with grief are tilled When with bold front he gfKJs to meet his fate, And blencho-s not, as one well-.skil!e<l All things with judgment to discriminate. Be it by muttered sjKill or charm. By lavish gifts, or help of powerful kin, That he may Ijcst escaix; from harm, A man should strive some vant<ige ground to win. But should he fail to reach success, With others' aid or by himself alone. He should not grieve but jicquie-sce; Fate is too strong, his utmost he ha.s done. [206] The king on hearing the Bodhisatta's exposition of the law, investigated the matter, and discovering the innocence of the boys, he had their fetters removed, and bestowed much honour on the Great Being, and made him his temporal and spiritual adviser aiid his valued minister. He also conferred honour on the other youths and appointed them to various offices.

When the M;uster hatl brought this lesson to an end, he identified the Birth : " At that time Ananda was the king of Benares, the inferior clergy were the other youths, and I ruv.sclf wa.s the wi.se youth." 13G The Jdtaka. Book V.

M riTA V I N I )A ■ J AT AK A'. " W/iat teas the enf" etc. — This .story the Mjuster whilst living at Jet^ivfiim told concerning an unruly Urothor. The incident that led to the .story will be found in the Mahainittavinda liirth. Now ihi.s Mitta\ indaka, when cast into tlie sea, showi'd liinistdf very covetous, and goin^j; on to still greater excess came to the place of torment inhabited by beini^.s doomed to hell. And he made his way into the U.ssada hell, taking it to be a city, and there he got a wheel as hharj) as a razor fixed upon his head. Then the Bodhi.satta in the shaiie of a god went on a mission to I'^s.sada. On seeing him, Mittavindaka repeated the first stanza in the form of a question : — What was the evil wrr)Ught by me, Thu.s to provoke tlie curse of heaven, That my (Mjor head should ever be With circling wheel of tortiu*c riven ? [207] The Bodhisatta, on hearing this, uttei-ed the second stanzji : Forsaking homes of joy and bliH.s, Tlint decked with pearls, with crystal this. And halls of gold and silver .sheen, What brought thee to this gloomy sc-ene?

Then Mittavindaka replied in a third stanza : " Far fuller joys 1 there shall gain Than any these poor worlds can .show." This wa.s the thought that proved my bane And brought me to this scene of woe. The Bodhisatta then repeated the remaining stanzas : From four to eight, to sixteen thence, and .so To thirty-two in.satiate gi-eed doth grow. Thus on and on thou, greedy soul, wert led Till doomeil to wear this wheel U[)on thy head. So all, pursuing covetous desire. Insatiate still, yet more and more require : The broadening path of appetite they tread, And, like thee, bear this wheel upon their head. 1 See Nos. 41, 82, 104, vol. i., and Divydvaddna, p. 603. But while Mittavindaka was still speaking, the wheel fell upon him and crushed him, so that he could say no more. But the divine being returned straitrht to his celestial abode. [208] The Ma.ster, his lesson ended, identitied the Birth : "At that time the unruly Brother was Mittavindaka, and I myself was the divine being."