The Jātaka, vol. III (nos. 301-438)

' No. 459. vol. iv. he saw another mango tree barren, and thought, "This mango tree stands beautiful in its barrenness like a bare mountain of jewels ; the other from its fruitfulness [377] fell into that misfortune: the householder's life is like a fruitful tree, the religious life like a barren tree : the wealthy have fear, the poor have no fear : I too would be like the barren tree." So taking the fruit-tree as his subject, he stood at the root ; and considering the three ^ properties and perfecting spiritual insight, he attained paccekabuddha-hood, and reflecting, "The envelop of the womb is now fallen from me, re-birth in the three existences is ended, the tilth of transmigration is cleansed, the ocean of tears dried up, the wall of bones broken down, there is no more re-birth for me," he stood as if adorned with every ornament. Then his ministera said, " You stand too long, O great king." " I am not a king, I am a paccekabuddha." " Paccekabuddhas are not like you, O king." " Then what are they like ? " " Their hair and beards are shaved, they are dressed in yellow robes, they are not attached to family or tribe, they are like clouds torn by wind or the moon's orb freed from Rahu, and they dwell on Himalaya in the Nandamfda cave : such, 0 king, arc the paccekabuddhas." At that nioment the king threw up his hand and touched his head, and instantly the marks of a householder disappeared, and the marks of a priest came into view : —

Three robes, bowl, razor, needles, strainer, zone, A pious Brother those eight marks should own, the requisites, as they are called, of a priest became attached to his body. Standing in the air he preached to the multitude, and then went through the sky to the mountain cave Nandamiila in the Upper Hiujalaya. In the kingdom of Candahar in the city Takkasila, the king named Naggaji on a terrace, in the middle of a royal couch, saw a woman who had put a jewelled bracelet on each hand and was grinding perfume as she sat near: he thought, "These jewelled bracelets do not rub or jingle when separate," and so sat watching. Then she, putting the bracelet from the right hand [378] on the left hand and collecting perfume with the right, began to grind it. The bracelet on the left hand rubbing against the other made a noise. The king observed that these two bracelets made a .sound when rubbing against each other, and he thought, " That bracelet when separate touched nothing, it now touches the second and makes a noi.se : just so living beings when separate do not touch or make a noi.se, when they become two or three they rub against each other and make a din : now I rule the inhabitants in the two kingdoms of Cashmere and Candahar, and I too ought to dwell like the single bracelet ruling myself and not ruling another " : so making the rubbing of the bracelets his topic, seated as he

1 Impermanence, suffering, unreality. 230 Thr Jataka. Book I'll. was, be realised the thrae properties, attained spiritual inHight, and gaineii paccekabiuldha-hood. The rest as before. In the kiiigdoiii of V^idcha, in the city <>f Mitliihi, the king, iiiinicd Niini, after breakfast, surntunded by his nnni.stei>>, Htond looking ilown at the street through an open window of the palace. A hiiNvk, iiiiviug taken some nu!;it from tin; meat-market, was tlying up into tin- air. Some vultures or other birds, surrounding the hawk on each side, went on pecking it with their l)eak8, striking it with their wings and boating it witli their feet, lor the sake of the meat. Not enduring to be killed, the hawk dropt the flesh, another bird took it : the rest leaving the hawk fell on the other : when he relinquished it, a third took it : and they pecked him also in the .same way. The king .seeing those l)irds thought, " Whoever tot»k the llesh, sorrow befel him : whoever relin<iuished it, happiness bcfel him : whoever tiikes the five pleasures of sense, sorrow bi-fals him, happiness the other man : these are common to many : now I have sixteen thousand women : I ought to live in happiness leaving the live plea-sures of sense, as the hawk relin<iuishing the morsel of flesh." Considering this wisely, ['M\)] standing as he was, ho realisetl the three properties, attained spiritual insight, and reached the wisdom of paccekabuddha-hood. The rest as lief ore.

In the kingdom of Uttarapaflcala, in the city of Kampilla, the king, named Dummukha, after I)reakfa8t, with all his ornaments and surrounded by his ministers, stood looking down on the palace-yard fnun an ojKm window. At the instant they opened the door of a cow-pen : the bulls coming from the pen set upon one cow in lust : and one great bull with sharp horns seeing another bull coming, pos.se.ssed by the jealousy of lust, struck him in the thigh with his sharp horns. By the force of the blow his entrails came out, and so he died. The king seeing this thought, " Living beings from the state of bejists upwards reach sorrow from the ])0wer of lust : tliis bull through lust has reached death : other beings also are disturbed by lust : I ought to abandon the lusts that disturl) those beings:" and so standing as he was he realised the three properties, attained spiritual insight and reached the wisdom of paccekabuddhahood. The rest as before. Then one day those four paccekabuddhas, considering that it was time for their rounds, left the Nandauiida cave, having cleansed their teeth by chewing betel in the lake Anotatta, and having attended to their needs in Manosila, they took the bowl and robe, and by magic flying in the air, and treading on clouds of the five colours, they alighted not far from a suburb of Benares. In a convenient spot they put on the robes, took the bowl, and entering the suburb they went the rounds for alms till they came to the Bodhisatta's house-door. The Bodhisatta seeing them was delighted and making them enter his house he made them sit on a seat prepared, he

gave them water of respect and served them with excellent food, hard and soft. Then sitting on one side he saluted the eldest of them, saying, " Sir, your religious life appears very beautiful : your senses are very calm, your complexion is very clear : what topic of thought [380] made you take to the religious life and ordination ] " and as he asked the eldest of them, so also he came up to the others and asked them. Then those four saying, " I was so and so, king of such and such a city in such and such a kingdom " and so on, in that way each told the causes of his retiring from the world and spoke one stanza each in order : — A mango in a forest did I .see Full-grown, and dark, fruitful exceedingly : And for its fruit men did the mango lircak, 'Twas this inclined my heart the bowl to take. A bracelet, polished by a hand renowned, A woman wore on each wrist without sound : One touched the other and a noise did wake : 'Twas this inclined my heart the bowl to t^ikc. Birds in a flock a bird unfricndctl tore. Who all alone a lump of carrion Ijoi-e: The bird was smitten for the carrion's sake: 'Twas this inclined my h&irt the bowl to take.

A bull in pride among his fellows paced ; High rose his back, with strength and l>cauty gi-aced : From lust he died : a horn his wound did make : 'Twas this inflinctl my hejirt the lx)wl to take. The Bodhisatta, hearing each .stanza, .s;iid, " CJood, sir: your topic is suitable," and so commended each paccekabuddha : and having listened to the discourse delivered by those four, lie Ijecame disinclined to a householder's life. When the paccekabuddhas went forth, after breakfast seated at his ease, he called his wife and said, " Wife, those four paccekabuddhas left kingdoms to be Brethren and now live without sin, without hindrance, in the Ijli.ss of the religious life : while I make a livelihood by earnings: what have I to do with a householder's life? do you take the children and stay in the house": and he spoke two stanzas : — Kalinga's king Karandu, (Jandhfira's Xaggaji, Pancala's ruler Dummuklia, Videha's great Ximi, Have left their thrones and live the life of Brothers sinlessly. Here their godlike forms they show Each one like a blazing tire: Bhaggavi, I too will go. Leaving all that men desire. [382] Hearing his words she said, " Husband, ever since I heard the discourse of the paccekabuddhas I too have no content in the house," and she spoke a stanza : —

232 Thr Jataka. Book VII. 'Tis the apiwinted time, I know : Better tciichers iimy not bo : Hhfiggiiva, I t<><> will go, Like a Mnl from h.uul >ft free. Till- hodliisjittu hearing lu'r words was sih-nt. She wa.s ilect-iving the JjodhiiMitUi, and was anxious to take the religious lite l>efore hini: so she said, •' Hu8ban<l, T am going to the water-tank, do you look afl*T the children," and taking a pot as it' she had heen going there, she went away and coming to the ascetics outside tht; town shi- was ordained l)y them. l he li<>«lhi8iitta dnding that she did not return attended to the children himself. Afterwards when they grew wy a little and could understand for themselves, iu order to teach then) [383], when cooking rice he would cook one day a little hard and raw, one day a little underdone, one day well-cooked, one day sixlden, one day witlwnit salt, another with too much. The children said, " Father, the rice to-day is not boiled, to-tlay it ih smlden, today well cooked : to-day it is witliout salt, to-day it has too much salt." The Hodhi.satta .saiil, " Ye.s, deaj-s," and thought, " These children now know what is raw and what is cooked, what has salt and what has none : they will lx> able to live in their own way : I ought t«» become ordained." 'I'hen showing them to their kinsfolk Im' was ordained to the religious life, and dwelt outside the city. Then one day the female astcetic Iw'gging in Benares saw him and saluted him. Haying, "Sir, I lK?lieve you kilhnl the children." The Hodhi.satta sai<l, " I don't kill children : when they could undi'rstand for then).s«'Ive3 I became ordained : you were careless of them and pleased youi-self by being ordaineil" : and .so he sjioke the last stanza : —

Having .seen they could distingnisli .sjvlt from .saltleH.s, lK)iled from raw, I l»ecame a Brother: leave me, we can follow each the law. So exhorting the female ascetic he took leave of her. She taking the exhortation saluted the liodhisatta and went to a place that plea.sed her. After that day they never saw each other. The B<T<lhisatta reaching supernatural kn(nvleilgo became destined to the Brahma heav»'n. After the lesson, the Mjuster ileclaretl the Truths, and identified the Birth : — After the Truths tivc humlreil Brothers were established in Sainthood: — "At that time the daughter wa.s l'piw\lavanna, the .son was Rahula, the female a.scetic Rahulas mother, and the a.scetic wa.s myself."

[384] "/ carried for the king" vtc. The Master told this when dwelling in the Ghosita forest near Kosarabi, concerning Bhaddavatita, king Udena's sheelephant. Now the way in which this elephant was adometl and the royal lineage of rdena will be set forth in tlie Matiii'iga* Birth. One diiy this elephant going out of the city in the moniing siiw the Buddha surrounded by a multitude of siiints, in the inconipiirahle majesty of a Buddha, entering the city for alms, and falling at the Tathagatii's feet, with lamentiition slie prayed t<j him, sjiying, "Lord who knowest all, siiviour of the whole world, when I waa young and able to do work, Udena, the rightful king, loved me, .siiying, 'My life ami kingdom and queen are all due to her,' and gave n»e gi-e;it honour, ad<jrning me with all ornaments ; he had my sUiU smearetl with jKirfumeil earth, anil coloured hangings put round it, and a lamp lit with i>crfumeil oil, and a dish of incense set there, he had a golden \n>t set on my dunghill, and made me st<ind on a coloured cajpet, and gave me royal foot! of many choice flavours ; but now when I am old and civnnot do work, he has cut ott' all that honour ; unprotected and de.stitute I live by eating ketakit fruit in the forest; I have no other refuge : make L'dena think on my merits and restore me again my old honour, O Lord." The Master said, '"(Jo thou, I will siHJiik to the king and get thy old honour rcst<jretl," and he went to the door of the king's dwelling.

The king made Budtlha enter, and gave greiit entertiiinment in the jwilace to the assembly of brethren following I'uddha. When the meal Wius over, the Ma.stcr gave thanks Ui the king and iusked, "O king, where is Bhaddavatika ?" "Lord, I know not." "O king, after giving honoiu* to .servants, it is not right to t^ike it away in their old age, it is right to be grateful and thankful; Bhaddavatiku is ikjw old, she is worn with age and unprotected, and she lives by editing ketika fnut in the wrxxl : it is not meet for you to Iftive her unprotected in her old age": s<i telling l>ha<ldavatika's merits and Siiyiug, " Re.stt>re all her fonaer honours," [38.')] he departc<l. The king did so. It Wius spread over the whole city that the former honour w;is rcsttjred beciiuse the Buddha had told her merits. This l>eciime known in the a.ssembly of the Brethren, and the Brethren di.scu.ssed it in their meeting. The Ma.ster, coming and hairing that this w;us their subject, s<iid, " Brethren, this is not the fii-st time that the Buddha has hy telling her merits got her former honours i-esto!X'd ' : and he toM the tale of old.

Once ujwn a time there was a king named Dajhadhamma reigning in Benares. At that time the Bodhi.satta was born in a minister's family, and when he grew up he served the king. He received much honour from the king, and stood in the place of the most valued minister. The king had a certain she-elephant*, endowed with miglit and very strong. She went a hundred leagues in one day, she did the duties of messenger ' No. 4117, vol. iv. - Morris. Jouni. Pali Text Soc. for 1887, p. 150 : but possibly the word means shi-ramel. 234 Thr Jflfuhi. Book VII. tur tlir kiii<j;, utitl in battle she fought and crushed tho enemy. 'I'hu kiii^ said, "Sin- is vn-y serviceahle to me," gave Imt nil ornamcntB and cauHcd all honour to \n' given h<T such a« Udt'iui gave t<» Hhadihivatika. Then when she wax weak from uge the king t«M>k away all lier honour. From that time sin- wa.s unprutoeted and lived hy eating grusM and leaven in the t'f)re8t. Then one day when tho vohwIh in tlie king'H court were not sutlicient, the king sent for a potter, and .siiid, "The vejwelM an* not sutticieut." " O king, I have no oxen to yoke in carts to bring cow-dung (for baking clay)." Tlie king hearing this tale said, "Where is our she elephant ? " "O king, xhe i.s wandering at her own will." The king gave her to the potter, miying, " Henceforth do thou yoke her and bring cow-dung." The potter said, "(JotmI, O king," ami did ho.

Then one (lay ^he, coming out of the (rity, .S4iw the IJodhisjitta coming in, and fiilling iit hi.s feet, Hho Raid, lamenting: "Lord, tho king in my youth coUHidered me v»'ry serviceable and gave me great honour : [SHfi] now that I am old, he has cut it all away and takes no thought of me ; I am unprotected and live l)y eating gni«« and leaves in the forest ; in this misery ho has now given mo to a |>otier to yoke in a cart ; e.xcept thee I have no refuge : thou knowest my service.s to the king; nstmc nu- imw ilu' hi>nour I have lost": and she 8[K)ke three ntanrius :-—

I carried for tho king of old: was ho not satisficti ? With wcajMHis at my brea.st I facetl tho fight with mighty striile. My feats in battle done of old cUh>n not tho king forget. And such good services I did for couriers as arc .set? IIolplcss and kinlcHs now am I : sun»ly my death is near, To .serve a i>otter when I'mj come a.s his dung-carrier. [.'}iS7j The Hodhisatt.t, hearing her tale, comforted her, saying, "Grieve not, I will tell the king and restore thy honour": so entering the city, he went to the king after his morning meal and took up the talk, saying, "Ureat king, did not a she-elephant, named so and so, enter battle at such and such places with weai)ons bound on her breast, and on such a day with a writing on her neck did she not go a huntlred leagues on a me.ssage J Thou gavest her great honour: where is she now ? " " I gave her to a potter for carrying dung." Then the Bodhisiitta said, "Is it right, great king, for thee to give her to a potter to be yoked in a cart?" And for admonition he .s}>oke four .stauziis : —

By saltish hopes men regulate the honours that they pay : As you the elephant, they throw the outworn slave away. Cioot^l deeds and service.s received whenever men forget. Ruin piu"sues the bii.siuess .still on which their heails are set. Good deeds and services received if men do not forget, Success attends the business still on which their lioarts are set. To all the multitude around this blessed truth I tell : Be grateful all, and for reward you long in heaven shall dwell. [388] With this Inginning the Bodhisattii gave instruction to all gathered there. Hearing this the king gave the old elephant her former honour, and established in the Bodhisjitta's instruction gave alms and did works of merit and became destined for heaven. After the le.s.s(in, the Ma-stcr idontified the Rirtli : — "At that titnc the sheelcphaut Wii.s Uliaddavatika, tlie king Auauda, the mini.>ster waa I my.self."

^^ Deep ill the ic^xxl" etc. — Tlie Mii.ster told this while dwelling at Jetavana, alx)ut a certain <»U1 lirother. The .story wjls that thi.s Hr<)thcr onlaincd a novice, who waitc<l on liiin but soon died of a fatal di.s«use. The old man went about weeping and wailing for his dciith. Seeing him, the Hrethren lH)gan to tilk in the Hall of Truth, "Sirs, this olil Urother goes aU)ut weei)ing and wailing for the novice's death : he must surely have neglcvted the meditiition on dc;ith." The Miuster came, ami hearing the subject i>f their tfilk, he sun], " brethren, this i.s not the tirwt time this man is weeping for the otliur'.s de^ith," and so ho told the old tale. Once upon a time when Hruhmadatta wna reigning in Benares, the Bodhisattii was Sakka. A certain wealthy brahmin, living in Benares, left the world, tmd became an ascetic in the Himalaya, [389] living by picking up roots and fruits in the forest. One day, searching for wild fruits, he Siiw an elephant-calf, and took it to his hermitage : he made as if it were his own son, calling it Somadatta, and tended it with footl of gi-ass and leaves. The clcphaut grew up to l>e gi*eat : but one day he took much food and fell sick of a surfeit. The ascetic took him inside the hermitage, and went to get wild fruits : but before he came back the young elepiiant di<'d. Coming liack with his fruits, the ascetic thought, "On other days my child comes to meet me, but not to-day ; what is the matter with him ] " So he lamented and spoke the firet stanza : —

Deep in the wood he'd meet mo : but to-day No elephant I .see : where does he stray ? 23r, The Jakika. Book VII. With this lament, he saw the elephant lying at the end of the coverucl wulk ami taking him round thu neck ho H^xjko the Hecond Mtunza in lamentation : — 'Ti.s ho thnt lies in duith cut down (im ii tender nhitot in Hhrod ; Low on tho ground ho li(*M : uIils, my olephant i.s dead. At the instant, Sukkii, surveying the worM, thought, " Tliifl HHcutic left wife and child for religion, now he is lamenting the young elephant whom he culle<l lii.s hoii, I will rouHe hiiu imd make him think," and ho coming to the lieniiita^^e he stood in the iiir and s^ntke the third Ktanza :- - [31MJ] I'll .sorrow for the dead doth ill IxK-omu The lono iiMcetif, fre»'d from ti«'s of home. Hearing this, the aacetic sjtoke the fourth Htan&i : — Slioidd nwiM with ln'^^t consort, () Sakka, grief For a lost plivymate finds in tears relief. Sakka uttered two stanza-s, admoniNliing him : — Such nn to wtwp are fain may Htill lament the ilcad. Weep not, ( ) .nago, 'tis vain to w»»ep, tho wise have s.iid.

If l)y our tears wo ntight prevail against tho grave, Thus Would wo all unite our doaroMt one« to save. Hearing Sakka's words, the ascetic took thought and comfort, driotl hi» teai-H, and uttered the remaining stanza-s in praine of Sakka : — As ghcc-fcd tlame that hla/os out amain Is (pionchml with water, .so ho rpienchc*.! my pain. With .s4irrow's .shaft my heart wjls woundetl .sore : He liealetl my womut and did my life roMtoro. [:V.H] Tilt' l..irK c.\tractoil, full of joy and iKsaco, .Vt ."sakka's word.s I from my .sorrow cease. rinse were given ahove'. After admonishing tho ascetic, Sakka went to his own place. The Ma.'^tor, after the lesson, identifie«1 the Birth : "At that time the yovmg elephant wa-s the novice, tho a.scetic tho old Brother, Sakka was I my.self.'' ' See supra, p. 214.

" Heretofore the hairs" etc. — The Ma.ster told this tiilc while dwelling in JetiiVHiKi, fibout the Great RenuiKiutioii. The Brethren wei-e hitting in the Hall uf Truth, iiraising the Buddha's renunciation. The Master, tinding that this \V!is their topic, .siiid, "Brethren, it is not strange that I should now make the Gre<it Renunciation and retin'iaent from the wi>rld, I who have for many hundnKl thou.siind ages e.\erciseti j>erfection : of old also 1 gave ui» the reign over the kingdom of Kfisi, three hundrcil leagues in extent, and mouc the renunciation," and so he told the old tale. Onc«! upon a time when Braliniadatta was rt-igning in lienares, tin* liodhisatta was conceived in the womb of his priest's chief wife. On the day of his birth, the king also had a son born. On the naming day they called the (Jreat Being Susuna-Kuinara, and the king's son lirahmadattaKumara. The king, seeing the two were l»orn on the .same day, liad the Hoilhisatta given to the nurse and brought up together witli his own son. They both grew up fair, like sons of gcnhs : [.'JOl'] they both learned all sciences at Takkasilii and came liome again. The prince became viceroy, eating, drinking, and living along with the Hodhisatta : at his father's death he became king, giving gn-at h<jnour to tin- }5<jdhisalta an<l making him his priest : one day he adorned the city, and decke<l like Sakka, king of gods, he went round the city in procession, seated on the shoulder of a royal elephant in his pride, e(pial to Eravana', with the liodhisatta behind on the elephant's back.

The queen -mother, hxiking out from the royal window to see her son, saw the priest V>ehind him as he came back from the procession : she fell in love with him and entering her chamber thought, " If I cannot win him, I shall die here " : so she left her f(XKl and lay there. The king, not seeing her, asked after her : wlien he heard she was ill, he went to her, and askr-d with respect what ailed her. Sljf would not tell for shame. He .sat on the royal throne, and .sent his own chief queen to find what ailed his mother. She went and asked, stroking the qutH'n -mother's back. Women do not hide .secrets from women : and the secret Wius told. The queen went and told the king. He .said, " Well, go and comfort her : I will make the priest king, and make her his chief queen." She went and comforted her. The king sent for the priest and told him the matter, "Friend, save my niotht-r's life: thou shalt be

238 The Jatdka. Book VII. king, ahe thy chief queen, I viceroy." The prient said, "It caunot bo": liut hein^ asked a<{uin h(> couHenttMl : iiiul the kin<<; math* the pri<*8t king, th«' (jum-n-inothcr chiff (|UtM'ii, and hiinsrlf viciTDy. Thry livt-tl till in harmony to<^ethor, hut thi^ Hodhisutta piiu'tl uniid h houstdioldiTM life : he lofl de8ir«!M and lounetl to a n-ligiouH life : careh'tw of tlie pleanuren <if HeuHo he Htood and sat and hiy alono, like a man hound in jail or a rock in a cage. [393] The chit'f queen thought, " Tht; king avoids me, he Htandn and Kits and lies alone; he is young and frenh, I am old and have grey haira : what if I were to tell him a 8t<»ry that he has one grey hair, make him helievo it and seek my company?" One day, as if cleaning the king's head, she said, " Your majesty is getting old, theiv is a gi-ey hair on your head." " Pull it out and put it in my hand." She pulle<l a hair out, hut thnw it away and put int«) his hand one of her own grey hail's. When he sjiw it, fear of death nuule the sweat start from his forehead, though it was like a plate of gold. Ife admonished himself, saying, " Susima, you have U'come old in your youth ; all this time sunk in the mud of desire, like a village pig wallowing in tilth and mire, you cannot leave it : quit de.sires, and hecome an ascetic in the Himalaya : it is high time for the religious lif«'," and with this thought, he uttered the first stanza : —

Heretofore the hair>« wore dark Clustering al>out niy hrow ; White to-<lay : Su.slma, mark I Time for religion now I So the H(Klhisattn praised the religious life : hut the queen saw she had cau.setl him to leave her instead of loving her, and in fear, wishing to keep him from the religious life hy praising his body, she uttered two stanzas : — [374] Mine, not tliiiic, the silvore*! hair ; Mine the head fmm which it came : For thy gixxl the lie I dare: One such fault forbear t4) hlamc ! Thou art young, and fair to see. Like a tender plant in spring I Keep thy kingdom, smile on me I Seek not now what age will bring ! But the Bodhisiitta sjiid, " Lady, you tell of what must corae : as age ripens, these dark haii-s must turn and become pale like betel : I see the change and breaking up of body that comes in years, in the ripening of age, to royal maids and all the rest, though they are tender as a wreath of blue lotus- tie wers, fair as gold, and drunken with the pride of their glorious youth : such, lady, is the dreary end of living beings," and, moreover, showing the truth with the charm of a Buddha, he uttered two stanza.s : —

[395] I have marked the youthful maid, Swaying like the tender stalk, In her pride of fimu airaye*:! ; Men are witched where'er she walk. 'Tis tlie same one I have scanned (Eighty, ninety, ye^irs have luussed), Quivering, palsie<], staff' in hand. Bent like rafter-tree at last. In this stanza the Great Being showed the misery of hcauty, antl now dechirod liis discontent with the householder's life : — [396] Such the thoughts I nonder o'er; Lonely nights the tlioughts allow: Layman's life I love no more: Time for religion now ! Delight in layman's life is a weak stay : The wise man cuts it off" and g<jes his way, Renouncing joys of sense and all their sway. Thus declariniLf l)Oth tlie delight iind misery of desires, hr sIiowimI tintruth with all a Buddha's charm, lie sent for Ids friend and made him take the kingdom again : he left his majesty and power amid the loud lamentations nf kinsmen and friends ; lie hecame an a.scetic sage in the Himalaya, ami ••ntering on the ecstasy of meditation, became destined for the wurld of Brahma. [397] After the les.H<>n, the Master declaretl the Truth.s, and giving the drink of ambrosia to many, he identifie<l the I'irth : "At that time the chief queen wa.s the mother of Rahula, the king wa.s Ananda, and king Suslma was I myself."'

"/ liore xrith me," etc.- The Ma.ster told this tile while dwelling in Jetivaufi, concerning rebuke of sin. The incident leading to the tile will api>ear in the Panna- Birth. On this occ;ision the Master, perceiving that Hve hundre<l Brethren were overcome by thoughts of desire in the House of the fJolden Pavement, ' Compare No. 370, supni. • Not known. 240 Thr Jataka. Book VII. gathorud the tuMombly and euud, " Bruthrcii, it in right to di»tniMt whoro ditftnuit JH iit'oper; mjus siin'ouiiii n man lus hanyjins and siuh phiiits grow n\) art)und a tree: in this way of old n spirit dweUing in the top of u c»)tton-trft' mjiw a hinl voiding the haiiyan .s«'chIs it had eaten among the hrancheH of the cotton -trc**, and liecanio territio<l lortt her alnxie should thereby conio to doHtniction :" and mt ho told a talc of old. Oner upon ;i (inn- when i'>r:iliinadiitta was rtigning in Ik'naifs, the i'liilhisatta was a trec-.spirit dwelling in the top of a cotton-tree. A king of the roc-H assumed a shapr a hundr«*d and fifty leagties in r.xt<'nt, and ilividing tin; water in the great ocean hy the Mast of his wingH, he Hcizcd hy the tail a king of Hnake.s a thousand fathoniH long, and making the snake disgorge what he had sei/.tnl in his mouth, he flew along tin* tri'e tops towards the cotton-tree. The Hnake king thought, " I will make him drop me and lot me go," so he Htuck his ho<Kl into a Imuyan-tree and wound himself round it tirndy.

Owing to the rm* king's strength and the great size of the snake-king the banyan was uprooted. IJut the snakeking would not let go the banyan. The roc-king took the anake-king, banyan-tr«'e and all, to the cotton-ti-e«>, laid him on the trunk, openecl hiH belly [3'jyJ and ate the fat. Then he thn^w the rent of the carca.se into the sea. Now in that banyan there was a certain bird, who Hew up when the banyan was thrown away, and |H«rched in one of the boughs high t)n the cotton tree. The tree-spirit seeing the bird shook and tninbled with fear, thinking, "This bird will let its <lroppings fall on my trunk: a growtli of banyan or of fig will arise and go spreading all «>ver my tree: so my home will be destroyed." The tree .«hook to the i-oot« with the trendding of the spirit The roc-king |)erceived the trend)ling, and spoke two stanza.s in en<piiry as to the reason : —

1 Imux' with nie the thousjintl fathoms length of that king-snake: His si/0 ami my huge bulk you l>ore Jind yet you did not quake. l'>ut now this tiny binl von licjir, .so small connMinxl to mo: Vou shake with fe.ir ami trondile; but wherefore, cotton-tree? Then the deity s|)oke four stanzjis in explanation of the reason : - Flesh is thy fix)d, O king : the bird's is fruit : Seeds of the banyan and the fig he'll shtx)t And bo-tree too, and all my trunk ixjllute; They will grow trees in shelter of my stem, And I shall be no tree, thus hid by them. [399] Other trees, once strong of root and rich in branches, plainly show How the scetls that birds do carry in destruction lay them low. Parasitic growths will bury e'en the mighty forest tree: This is why, O king, I quiver when the fear to come I see. Hearing the tree-spirit's words, the roc-king spoke the final stanza : — Fear is right if things are fearful : 'gainst the coming danger guard : Wise men look on both worlds calmly if they present fears discard. So speaking, the roc-king by his power drove the bird away from that tree.

After the le.s.son, the Ma.ster declared the Truths, beginning with the words: "It i-s right to distrust where distrust is j.roi>er," and identified the Birth :— after the Truths [400] five hundred Bretlii-en were est^iblished in Sainthood :— "At that time Sariputtii wits the roc-king and I myself the tree-spirit."

" The riyhteoxu tiiu/," etc.— Tha Miuster told this tale while dwelling in Jetavams concerning the K<>.sida king's favour Ut a stranger. At one tune, the .story g<x>s, that king showed no fivciur to his old warriors who came to him in the u.sual whv, but gave lujnour and ho.spit<ility to strangcrw connng for the first time. He 'went to fight in a distiu-bed frontier province: but his old warriors would not fight, thinking that the new-comerw who were in favour would do so; and the new-comers would not, thinking that the old warriors would. The reikis prevailed. The king, knowing that his defeat wa.s owing to the misUke he had made in showing favour to new-comers, returned to Savatthi. He resolved Ui a.sk the Lord of Wisdom whether he wa.s the only king who had ever been defwited f<jr that reason : so after the m.^rning meal he went to Jetavana and put the question to the Master. The Mjwter answered, "(ireat King yours is not the only case : former kings al»«j were defe<itcd by rea.son of the favour they showed to new-comers," and .so, at the king's re<iuest, he t4>ld an old tala Once upon a time in the city of Indapattana, in the kingdom of the Kuru.s, a king was reiguing named Dhanailjaya, of the race of Yudhitthila. The Bodhisatta wiis born in the house of his family priest. Wlieu he grew up, he learned all the arts at Takkasila. He returned to Indapattana, and at his father's death he l>ecame family priest to the king and his coun.sellor in things temporal and spiritual. His name was called Vidliurapandita. J. m. ^^'

242 TJic Jataha. Book VII. King Dhanufljaya disregarded his old soldiers and showed fitvour to new-comere. Ho went to fight in a disturbed frontier province : but neither his old warrif)r8 nor the new-coniors would fi^^ht, each thinking the other party would see to the niattur. Tlie king was ilefeated. On his return to Indapattaua he i-t-fk-cted that his defeat was due to the favour he had shown to new-comers. [-^^'1] ^^'it' day \w thought, "Am I the only king who has (;ver been defeated through favour shown to new-comers, or have others had the same fate before] I will ask Vidhurapandita." So he put the question to Vidhunipaiulita when he came to the king's levee. The Master, declaring the rciison of his ijuostion, si)oko half a stanza : The righteous king Yudhi^thila once asked VidhQra wise, "Brahmin, dost know in whose lone heart much bitter sorrow lies?" He;iriiii,' him, the Botlhisatta said, "Great king, your sorrow is but a trilling sorrow. Of old, a brahmin goatherd, named Dhumakari, took a great Hock of goats, and making a |M>n in the forest kept them there: he had a smoking fire and lived on milk and the like, tending his goats. Seeing son>e de«'r of golden hue who ha<l come, he felt a love for them, and disregarding his goats he paid the honour due to them to the deer. In the autumn the d«'er movetl away to the Himalaya: his goats were dead and the ileer gone from his sight: so for .sorrow he took jaundice mill (liiil. He jiaiil honour to new-comers and {K^n.-llied, having sorrow and misery a hundred, a thousand times more than you." Bringing forward this insUinc«', he said,

A brahmin with a flock of goats, of high Vasittha's race, Kept .smoking fire by night and day in forest dwelling-place. Smelling the smoke, a herd of deer, by gnats s<iro i>eHtcred, come To find a dwelling for the rains near DhQmakari's home. The deer have all attention now; his goats receive no care, They come and go untonded all, and so they jwrish there. [402] But now the gnats have left the wood, the autumn's clear of rain : The deer must seek the mountain-heights and river-springs again. The brahmin sees the deer are gone and all his goats are dead : Jaimdice attacks him worn with grief, and all his colour's fled. So he who disregards his own, and calls a stranger dear, Like Dhumakari, mourns alone with many a bitter tear. Such was the tale told by the Great Being to console the king. The king was comforted and pleased, and gave him much wealth. From that time onward he showed favour to his own people, and doing deeds of charity and virtue, he became destined for heaven. After the lesson, the Master identified the Birth : " At that time the Kuru king was Ananda, Dhiimakari was Pasenadi, king of Kosala, and Vidhurapandita was myself"

[403] " ^^Tio is It that xcaket" e^c— The Master told this tale while dwelling in Jetavana, concerning a certain liy-brother. He wa.s a disciple who had entered on the First Path. lie set out by a forest road from Sfivatthi with a ciiravan of wirts. At a certiin pleiusant watered spot the leader of the caravan unyoked Hve hundretl carts, and arranging for food, Wth hard and .soft, he took up his lodging thei-e. The men lay down here and there to sleep. The lay-brother practi.sed {)erambulation at the root of a tree ne<ir the leader of the caravan, r ive hundred robbei-s planned to plunder the caravan : with various weiipons in their hands they surrounded it and waited. Seeing the lay-brother at his walk they .stood waiting to Ix'gin pUuulering when he should go to .sleep. He went on walking all night. At dawn the i-obbers threw away tne sticks and .stones and other weaiMjii.s they had picketl up: thov went away, s<iying, " Ma.ster CaravanIciider, you are owner of your nrofH-'rty f)ocau.se you have got your life owing to that man who keeps awidce .so diligently : you should pay honour to him." The caravan-men rising l)ctimes .saw the stonas and other things thrown away by the robbers and gave honour to tlie lay-brotlier, recogni.sing that they owed their lives to him. The lay-brother went to his destination and did his biLsincss : then he returned to Savutthi and went on to Jet;ivana : there he .siduted and ditl homage to the Tathagata and .siit at his feet, and on his invitiition to declare himself, he told the tale. The Master said, " Lay-brother, it is not vou alone who have gainetl special merit l>y waking and watching, wise men of old did the .same." And so at the lay-brother's request, he told an old .story.

Once upon a time when BrahmadatUi was reigning in Benares, the Bodhisatta was born in a brahnun family. When he grew up ho learned all the arts at Takkasila, and then returning lived aa a householder. After a time he U-ft his house and became an ascetic : soon he readied the Faculty of Meditation, and living in the Himalaya quarter in the standing and walking attitudes only, he walked all night without sleeping. [404] A Bpint who lived in a tree at the end of his walk was pleased with him and spoke the first stanza, putting a question to him from a hole in the trunk : — Who is it that wakes when others sleep and sleeps while others wake? Who is it can read my riddle, who to this will answer make? 244 The Jdtaka. Book VI L The Bodhisatta, hearing the spirit's voice, spoke this stanza : — I am he who wakes while others sleep, and sleeps while others woke. I am he can read your riddle, I to you can answer make. The spirit put a question again in this stanza : — How is it you wake while others sleep, and sleep while others wake ? How is it you read my riddle, how this answer do you make i

He explained the point : — Some mon forgot that virtue lies in stem sohriotv, When such are sleeping I'm awake, O spirit of the tree. Passion and vice and ignorance in some have ceased to be : When such are waking then I sleep, 0 spirit of the tree. So it is I wako while others .sleep, and sleep while others wake : So it is I read your riddle, so to you I answer make. [40')] When the Great Bfing gave this answer, the spirit was pleased and spoke the last stanza in his praise : — Good it is you wake while others sleep, and sleep while others wake : Good your reading of my riddle, good the answer that you make. And so making the Bodhisatta's praises, the spirit entered its abode in the tree. After the lesson, the Master identified the Birth : " At that time, the treespirit was Uppalavanna, the ascetic was myself."

^'■Service done" etc. — The Master told this tale while dwelling in Jetavana, concerning queen Mallika. She was the daughter of the chief of the garlandmakers of Savatthi, extremely beautiful and very good. When she was sixteen years of age, as she was going to a flower-garden with some other girls, she had three portions of sour gruel in a flower-basket. As she was leaving the town, she saw the Blessed One entering it, diffusing radiance and surrounded by the assembly of the Brethren : and she brought him the three portions of gruel. 1 Compare Jdtakamald No. 3, Knthrisaritmgara No. xxvii. 79. The Master accepted, holding out his royal bowl. She saluted the Tathagata's feet with her head, and taking her joy as subject of meditation, stood on one side. Observing her the Master smiled. The Venerable Ananda wondered why the Tathagata smiled and asked him the question. The Master told him the reason, " Ananda, this girl will be to-day the chief queen of the Kosala king through the fruit of these portions of gruel." The girl went on to the flower-garden. [406] That very day the Kosala king fought with Ajatasattu and fled away in defeat. As he came on his hoi-se he heard the sound of her singing, and being attracted by it he rode towards the garden. The girl's merit was ripe : so when she saw the king she came without running away, and seized at the bridle by the horse's nose.

The king from horseback asked if she was married or no. Hearing that she was not, he dismounted, and being wearied with wind and sun rested for a little time in her lap : then he made her moiuit, and witli a great army entered the town and brought her to her own house. At evening he .sent a chariot and with great honour and pomp brought her from her house, set her on a heap of jewels, anointed her and nifide her chief queen. From that time onward she was the dear, beloved and devoted wife of the king, pos.sessed of faithful servants and the five feuiinine cliarnas : and she was a favourite of the Buddhixs. It became noised abroad through the whole city that she had attained such i)rosjx)rity because she had given the three [)ortions of gruel to the Master.

One day they began a di.scussion in the Hall of Truth : " Sii-s, queen ^lallika gave three [Kirtions of gruel to the Buddhas, and as the fruit of that, on the very same day she was anointed queen : great indeeil is tl)e virtue of Buddhas." The Master came, asked and was told the subject of the Brethren's talk : lie said, "It is not strange. Brethren, that Mallika has become chief queen of the Kosala king by giving three portions of gi-uel to the omniscient Buddiia alone : for why i It is beaiuse of the greiit virtue of Buddhas : wise men of old gave gruel without salt or oil to paccekabuddhas, and owing to that attained in their next birth the glory of being kings in Kasi, three hundred leagues in extent " : and so he told the tale of old. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born in a poor family: when he grew up he made a living by working for wages with a certain rich man. One day he got four portions of sour gruel from a shop, thinking, "This will do for my breakfast," and so went on to his farming- work. Seeing four paccekabuddhas coming towards Benares to collect alms, he thought, "I have these four portions of gruel, [107] what if I were to give them to these men who are coming to Benares for alms ] " So he came up and saluting them said, " Sirs, I have these four portions of gruel in hand :

I ofler them to you : pray accept them, good sirs, and so I shall gain merit to my lasting good and welfare." Seeing that they accepted, he spread sand and arranged four seats and strewed broken branches on them : then he set the paccekabuddhas in order ; bringing water in a leaf-basket, he poured the water of donation, and then set the four portions of gniel in four bowls with salutation and the word.s, "Sirs, in consequence of these may I not be born in a poor family ; may this be the cause of my attaining omniscience." The paccekabuddhas ate and then gave thanks and departed to the Nandamula cave. The Bodhisatta, as he saluted, felt the joy of association with paccekabuddhas, and after they had departed

246 The Jtttaka. Bool: VII. from hi8 sight and he had gone to his work, he remembered them always till iiis death : as the fruit of tliis, he was bom in the womb of the chief ijueen of Benures. His iiume was culled prince Bruhnitidiitta. From the time of his being able to walk alone, he saw clearly by the power of recollecting all that ho had done in former births, like the reflexion of his own face in a clear mirror, that he was now born in that state because he had given four portions of gruel to the paccekiibuddhus when he was a servivnt and going to work in that same city. When he gi-ow up he learned all the arts lit Tiikkiisila : on his return his father was pleased with the accomplishments he flisplayed, and appointed him viceroy: afterwards, on his father's death, ho was established in the kingdom. Then ho manned the exceedingly beautiful daughter of the Kosala king, and made her his chief queen. On the (luy of his j»ara8ol-fe.stival they decorated the whole city as if it were a city of the gods. He went round the city in j)roceKsion; [408] then ho asceniled the palacf, which was deeoratvd, and on the dais n»ount«'d a throne with the white jnirasol erected on it; sitting there he lo«jke<l down on all those that stood in attendance, on one side the ministers, on another the bnihiuins and householders reHpU'n<lent in the beauty of varied apparel, on another the townspeople with various gifts in their hands, on another troops of dancing-girls to the number of sixteen thousand like a gathering of the nymphs of heaven in full apparel.

Looking on all this entrancing splendour he remembered his former estate and thought, " This white parasol with golden garland and plinth of massive gold, the.sc many thousand elephants and chariot.s, my great territory full of jewels and jHjarls, teeming with wealth and grain of all kinds, these women like the nymphs of heaven, and all this splendour, which is mine alone, is due only to an alms-gift of four portions of gruel given to four paccekabuddhas : I have gained all this through them " : and .so remembering the excellence of the paccekabuddhas he plainly declared his own former action of niorit. As he thought of it his whole body was tilled with delight. Delight melted liis heart and amid the multitude he uttered two stanzas of joyous song : —

Service done to Buddhas high Ne'er, they say, is reckoned cheap : Alms of gruel, saltloss, dry. Bring me this reward to reap. Elephant and horse and kine. Gold and coni and all the land, Troops of girls with form divine : Alms have brought them to my hand. [409] So the Bodhisatta in his joy and delight on the day of his parasol-ceremony sang the song of joy in two 8tanza.s. From that time onward they were called the king's favourite song, and all sung them — the Bodhisatta's dancing girls, his other dancers and musicians, his people in the palace, the townsfolk and those in ministerial circles. [410] After a long time had passed, the chief queea became anxious to know the meaning of the song, but she durst not ask the Great Being. One day the king was pleased with some quality of hers and said, ''Lady, I will give you a boon ; accept a boon." " It is well, O king, I accept." " What shall I give you, elephants, hoi-ses or the like ? " " O king, through your grace I lack nothing, I have no need of such things : but if you wish to give me a boon, give it by telling me the meaning of your song." "Lady, what need have you of that boon? Accept something else." ** O king, I have no need of anything else : it is that I will accept." " Well, lady, I will tell it, but not as a secret to you alone :

I will send a drum round the whole twelve leagues of Benares, I will make a jewelled pavilion at my palace-door and arrange there a jewelled throne: on it I will sit amidst ministei^s, brahmins and other i)eople of the city, and the sixteen thousand women, and there tell the tale." She agreed. The king had all done as he said, and then sat on the throne amidst a great multitude, like 8akka aniid.st the company of the gods. The queen too with all her ornaments set a golden chair of ceremony and sat in an appropriate place on one side, and looking with a side glance she said, "O king, tell and explain to me, as if causing the moon to arise in the sky, the meaning of the song of joy you sang in your delight " ; and so she spoke the third stanza : —

Gli)rioiLS and righte«ius king. Many a time the song you sing, In exceeding joy of heart : Pray to me the caiwe imi»art. [411] The Great Being declaring the meaning of the song spoke four stanzas : — This the city, but the station different, in my previous birth : Servant was I to another, hireling, but of honest worth. Going from the town to laV)our four ascetics once I saw, Pas-sionless and calm in bearing, {Kirfect in the moral law. All my thoughts went to those Buddhas: as they sat beneath the tree, With my hands I brought them gruel, offering of piety. Such the virtuous deed of merit : lo ! the fruit I re.ip to-day — All the kingly state and riches, all the land beneath my sway. [412] When she heard the Great Being thus fully explaining the fruit of his action, the queen said joyfully, " Great king, if you discern so visibly the fruits of charitable giving, from this day forward take a portion of rice and do not eat yourself until you have given it to righteous priests and brahmins " ; and she spoke a stanza in praise of the Bodhisatta : —

Eat, due alms rememl>ering, Set the wheel of right to roll : Flee injustice, mighty king, Righteously thy realm control. 248 The Jdtahi. Book VII The Great Being, accepting what uho Haid, npoku u Htanza : — Still I make that rood my own Wiilkiiig iti the jwith of right, Whi'TO tho gofnl, fair queeti, havo gone : Siiintfl art) plciuuuit to my sight [413] Aftor Hayinif this, lio lookod at th»' queen's l>eaiity and Haid, " Fair la«ly, I have told fully my gootl difdH done in fonnrr tinif, hut nmongst all these ladioH there is none like you in lM>auty or charming grace: by what df<d diil you attain this Vn^auty ? " And he Hi>oke a Btanza : — Liuly, like a nymph «»f hoavon, Vou tho cniwd uf maids oiitithino: For what gracioiw de©<l w/u* given Mood of beauty mo divine? Tiicn she told the virtuouH det'd done in her former l»irth, and H{H>ku Ujo last two Hlaiijuis: — 1 wjus uiite u handmaiii'tt itlavo At AmlMi^^ha'M njyal ct)urt, T«> mo«le«ty my heart I gave. To virtue and to good nejiort. In a lx>gging Brothor'H howl Onco an alm.s of ri»o I put; Charity had tilUnl my mouI :

Such tho deevl, and lo ! the fruit. She too, it is said, spoke with accurate knowledge and remembrance of past births. [IIIJ So both fully tUchireil lluir pa.st th-ed-s a»»d from that day they had six halls of charity built, at the four gateH, in tho centre of the city and at the palace-door, and stirring up all India they gave great giftu, kept the monil duties and the holy days, and at the end of their lives became destinetl for heaven. At tho end of tho lo.s.-<on, the Ma.ster identified the birth: "At that time the queen wjuj the mother of Rahula, and the king was myself.'

" Terror and fear ^ etc. — The Master t<jld this while dwelling in the lianilx)ogrove, concerning Dcvadatta's going al>out to kill him. They were discussing it lu the Hall of Tnitli, "Sirs, Deviulatt^i [415] is going about to kill the Tathagata, he ha« hiretl Ixjwineii, thrown down a rock, let loose Xalagiri, and uses sjieciai mciins for the destruction of the Tathagata." The Ma.ster came and a.sked the subject of tlieir discu-ssion sus they siit U>gether: when they told him, he .said, "Brethren, this is not the first time he luus gone alx>ut to kill mo: but ho could not even umke me afraid, and gained only sorrow for himself : " and so he told the talo of old. Once upon a time when Bnihmadatta was reigning in Benares, the IJodhi.satta was born as the son of his chief <jueen. When he grew up, he learned all the aiis at Takkaaila, and acquired a spell for the underHtanding of all animals' cnes. After listening duly to his teacher, he returned to Benares. His father appointed him viceroy: but thougli ho did so, he Inicame anxious to kill him and would not even see him. A she-jackal with two cubs entered the city at night by a sewer, when men were retired to rest. In the Botlhisatta's palace, near his Ix'd-room, there was a chaml)er, where a single traveller, who had taken hLs shoes off and put them by his feet on the floor, was lying down, not yet aiileep, on a plank.

The jackal-cubs were hungry and gave a cry. Their mother said in the si>eech of jackals, " Do not make a noise, dears : there is a man in that chambi'r who has taken his shoes off and laid them on the floor : he is lying on a plank, but is not asleep yet : when ho fall.s asleep, I will take his shoes and give you food." By the power of the sjiell the Bodhi.satta understood her call, and leaving his bedroom he opened a window and said, " Who is there ? " " I, your majesty, a traveller." "Where are your shoes]" "On the floor." "Lift them and hang them up." Hearing this the jackal was angry with the Bodhisatta. One day she entered the city again by the sanje way. That day a dnankcn man [il6] went down to drink in a lotus-tank : falling in, he sank and was drowned. He possessed the two garments he was wearing, a thousand pieces in his under-ganuent, and a ring on his finger. The jackal-cubs cried out for hunger, and the mother said, "Be quiet, dears: there is a dead man in this lotus-tank, he had such and such proi)erty : he is lying dead on the tankstair, I will give you his flesh to eat." The Botlhisatta, hearing her, opened the w indow and said, " Who is in the chamber ? " One rose and

250 The Jatnka. linnk VII said, *'I." '*Uo and take tho clotheit, the thouwiiid piect^ itnd the ring from tho man who m lying dead in yondur lutuH-taiik, and make thn body Hink KO thut it cannot ris« out of the wat«T." Th«' man did no. Th«» jackal wuH angry again: "The other day you |>n'vente<l my childn^n eating the Hhoes ; to-day you prevent them eating the dead man. Very well : on the tliinl iluy from thin a hostile king will come and ••ncompaiw the city, your father will wnd you to battle, they will cut off your head : I will drink your throat'H blood and Hatixfy my enmity : you make yountelf an enemy of mine and I will see to it : " no she cried abuiiing the Ii<Hlhifiatt«. Then Hhe took her cubH and went away. Un the third day the hoHtile king camo and encompatweil tho city. The king said to the I^xthiHatta, " Oo, dt>ar Hon, and tight him." "<) king, I hav«> Hc<*n a viMion : I cannot go, for I fear 1 Hhall low my lift*." " What is your life or death to me? (fo." Tho ftreat Being ol)eye«l : taking his men he avoidinl the gate where the hoHtil** king wan jxtstrtl, and wmt out l>y another which In- had opt-ned. Ah he w«'nt tin- whol»« i-ity Iwcanje aa it wrr«> dfMert«'<l, for all men went out with hiuj.

H<- encampe<l in a c»'rtain f>j>«>n Hftace an«l waited. The king thought, "My viceroy ha.H emptiiil tin* city and th-d with all my forces: the enemy iH lying all round tlu* city: [417] I am but a dead man." To Have hin life he took bi« chief queen, bin family priefit, and a Hiiiglf attendant nanu-d I'arantapa : with thi-m he AjhI in diftguine by night and entered a wikkI. Hearing of hia tlight, the Hodhijiatt^i entered tho city, defi>ated tho hoHtilo king in battle and took tho kingdom. Hifi father made a hut of leave.s or) a river bank and live<l then* on wild fruit*. lie and the family priest used to go looking for wild fruits : the servant Parantapa stayed with the queen in the hut She waa with child by the king: but owing to U'ing constantly with Paranta|»a, she sinned with him. Ono day she said to him, "If tho king knows, neither you nor I would live: kill him." " In what way?" " He makes you carry hia Bword and b!ithing-(lre8.s when he gof*s to bathe : take him off his guard at the bathing-place, cut off his head and chop hi.s Innly to pieces with the sword and then bury him in tho ground." He agreed. One day the priest had gone out for wild fruits : ho had cliinbetl a tree near the king's bathiug-placo and was gathenng the fruit. The king wished to bathe, and came to the water-side with Parantapa carrying his sword and bathingdress.

As he was going to bathe, Pan\ntapa, meaning to kill him when off his guard, seized him by the neck and raised the sword. The king cried out in fear of death. The i>riest heard the cry and saw from alK)ve that Parantapa was murdering him : but he was in great terror and slipping down from his branch in the tree, he hid in a thicket. Parantapa heard the noise he made as he slipped down, and after killing and burying the king he thought, "There was a noise of slipping from a branch thereabouts ; who is there 1 " But seeing no man he bathed and went away.

Then the priest came out of his hiding-place; [418] knowing that the kin" had been cut in pieces and buried in a pit, he bathed and in fear of his life he pretended to be blind when he came back to the hut. Parantapa saw him and asked what had happened to hira. He feigned not to know him and said, " O king, I am come back with my eyes lost : I was standing by an ant-hill in a wootl full of serpents, and the bn-ath of some venomous serpent must have fallen on me." Parantapa thought the priest was atldres.sing him as king in ignorance, and to put his mind at rest he said, " Bmhmin, never mind, I will take care of you," and so comforted him and gave him plenty of wild fruits. From that time it was Parantapa who gathered the fruits. The queeu »K)re a son. As he was growing up, she said to Parantapa one day at early morning when seated comfortably, " Some one saw you when you were killing the king V " " No one saw uit- : but I lieard the noise of sometliing slipping frouj a bough : whether it was

man or beast I cannot tell : but whenever f.ar conns on nic it must be from the cause of the boughs creiiking," an<l s.. i.. .-oin irsaiion with her he spoke the fii-st stanza : — Terror and fear fall on me even now, For then a man or beast did shako a l)(>ugh. They thought the priest was lusleep, but he was awake and heard their talk. One day, when Parantapa had gone for wild fruit>i, the priest remembered his bniluuin-wife and spoke the second stanza in lamentation :— [419] My true wife's Immo is near at hand: my lovo will make mo l>o Palo like ParantaiMi and thin, at quivering of a tree. Tlie queen asked what he was saying. He said, " I was only thinking:" but one day again he spoke the third stanza : — My doiir wife's in lienares: her aljHCnco wears me now To iNillor like PanuiUpa's at shaking of a Iwugh. Again one day he s|)oke a fourth stanza : — Her black eye's glow, her 8i)cech and smiles in thought do bring mo now To pallor like Parantapa's at shaking of a bough. In time the young prince grew up and reached the age of sixteen. Then the brahmin made him take a stick, and going with him to the Uthiug-place opened his eyes and looked. [420] "Are you not blind, brahmin 1 " said the prince. " I am not, but by this means I have saved my life:

do you know who is your father]" "Yes." "That man is not your father : your father was king of Benares : that man is a servant of your house, he sinned with your mother and in this spot killed and buried your father " ; and so saying he pulled up the bones and showed them to him. The prince grew very angr)-, and asked, " What am I to do?" "Do to that man what he did to your father here." and showing him the

252 The Jatiihi. Ih>i>k 17/. whole luattcr hv taught hiiu in a fuw days huw to handle a aword. llifu uuo day the prince took HWord and bathingdrttut and aaid, " Father, l**t ua go and htitho." I*aruiita|>a con»fnt«>«l and w«-nt with him. \Vht«n he went down into the wat<'r, thf ]>rincc t«M)k hin to|>^knot in thi* K-fl hand and the 8Word in the right, and aaid, ''At thia M|H>t yuu took my father by tht* to|Hknot and killinl him iis hi> criinl uut: even ho will 1 do to you." i'uranUi|ta wailed ii; fear of death and h|K>ku two Ntauzaa : — Huroly that notind haa comu to you and told ynu wimt liofol : Surely the man wh<> bent the iMmgh haa come the tolo to toll The f<M)liish thought that oneo 1 had haa rwvchwl your knowN'^l^-i- ii"w That dity a witnv.*vs, umu or lio/wtt, waa thurv and ntuMik th«3 Itough. Tlieu the j»rinc»' Hfioke the hmt Htanza : — 'Twa.s thiw you hIcw my father with tniit'n>u« wonl, untnto ; Vou hill hi.H Unly in the l»>ughH: now fear ha« eome t«» yoiL [421] So Maying, he hIow him on the »\ynl, buricnl him and coveriHl the place with branch(*ti : then waaliing the Hwortl and bathing, he went Iwck to the hut of ImveM. lie told the prii^^t how he had killed Paranta|ta : he ceuHuretl liiH moth«>r, and saying, "What ahall we do now f " the three wont back to Bonarva. 'Die IkxlhiiMtta made the young prince viceroy and doing eliarity and other good workit |iaaMe<l fully through the path to heaven.

After the le.H.soii, tht« Ma-stor idontifiod the Birth: "At that time Dovadatta \v<us the old kujg, 1 niyMjlf w»v.h the young one." BOOK Vlll. — ATTIIA-NIPATA.

[122] '' Itubed in ichitf" etc. — The Maxtor told this tale while dwelling at Jetiivana, oonceniing a nian who .suptx)rt«Hl his niother. The .story i.s that the man w;w of s*xA family and roinluct in Savatthi : on his father's death ho l>c<virne devnt<-d to his nmihcr and t*'nd«"«l hi-r with the services of nioiithWiwhin^;, tot'th cleansing, iMithing, fi-ot-w/tshing and the like, and also by giving her gruel, rice and other fo<Kl. She said to liim, " Dear s<^)n, therv arc (jther dutien in a hoiischolder'H life : you nnist marry a maid of a suiUihle familv, who will att4!nd to me, and then you win do your |»ro|»or work." ".Mother, it' is for my own g<MKl an<l pleasure thiit I wait on you : who else would wait on you .so well ?" "Son, you ought to «lo something to advance the foKuno of o>ir house." " I have no care for u hoiLsi>holdfr'n life ; I will wait on y.m, and after you are dead and l)ume«l I will UN-onie an a.sc«'tic." She iin'.H.v<«l him again ana again : oijd at \i\ni, without winning him over or gaining his coiLsent, she hmught him a maid of a suitaMe family. He m.irri<*d and HvchI with her, l>e»-au.sc! he would not upiMtso his mother. She ol«N*rvoil the great attention with which her haslviiid waitcil on his nn»ther, and desirous nf imiUiting it she too waite<l on her with care.

Noticing his wife's devotion, he gave her thenceforth all the pleasjint food ho could get, A« time went on she foolishly thought in her pridi-, " lie giveH me all the plooHant f<xxi he gets : he must Ije anxious to get rid [423] of his mother and I will find some means for doing so." S<j one day she jwiid, " Husband, your mother scoULs me when you leave the house." He sjiid nothing. She thought, "I will irriUito the old woman and make her di.vigreoable to her »on" : and thenceforth she gave her rice-'^'niel either very hot or very cold or very Halt or Haltle»4.s. When the old woman complained that it wa.s to<i hot or too salt she threw in cold water enough to fill the di.sh : and then on complaintw of it« being cold and saltles-s, she would make a great outcry, "Just now you said it waa too hot and too salt : who can satisfy you ?" So at the Kith she would throw very hot water on the oM woman's bick : when she .said, " Daughter, my back iH burning," the other would throw some very cold water on her, and on complaints of thi.s, she would make a story t4» the neighlHUirs. "This woman sai<l just now it was too hot, now she screams 'it is too cold' : who can endure her impudence f" H the old woman complaintnl that her l»ed was full of Hca-s, she would take the lied out aud ahakc her own l>ed over it ami then bring it Ijack decljiring, " I've given it a Hhake": the good old lady, having twice aa many fle/i.s bit int.' li^r

I S.- \f..rr,a f-' . .) I 1 . .r.- J-ininl, \\. p. 306. 254 The Jataka. Book VIII. now, would spend the night sitting up and complain of being bitten all night ; the other would retort, " Vour \>cd wa.s shftkon yewterday lUid the tXay before too : who can «;iti.sfy all Hiich a wouian'.s iiecd.s?" To Mil the old woiuau's uon against her, mIio woulil scatter phlegm ami mucus ami gn-y hairs hero and there, and when ho jusked who was making the whole house s») dirty, she would say, "Your mother does it ; hut if she is told not to do »»>, she makes an out*.'ry: I can't stay in the sanje hoase with such an old witch : you mast decide whether she stays or I." He hearkenetl to her and miid, "Wife, you are yet young and can get a living wherever you go: hut my mother is we^ik and I am her stay: go and depart to your own kin." When she heanl this, she wiis afmid and thought, "He cannot l>reak with his mother who is ho very dmr to him : hut if I go to my old home, I shall have a miserable life of sejMiration : I will conciliate my mother-in-law and tend her as of old": [424] and thenceforth she did so. One day that lay brother went to Jetjivana to hear the law: sjiluting the Mitster he stoo<l on one side.

The Master a.sked him if ho were not careloHs of his old duties, if he were dutiful in tending his mother. He answ»rv«l, "Yen, Lord: my mother brought me a maiil to wife against my will, .she did such and such unseemly things," telling him all, " but the woman eould not make me break with my mother, and now she tends her with all resinvt." The Muster he^inl the story and .s^iid, "This time you would not do Iut bi.iding: but fonnerly you ca.st out'your m<»ther at her biiiding and owing to n»e tiH>k her Iwick again to your house ami tended her" uid ;it fhi- m.^i's nnjiuvst he toM the tfile of old.

Once upon a time when Bnihmadatta waa reigning in Renarefi, a young man of a eerUiin family on liis father's death lievoteil himself to his mother and tended lier as in the introiiuctory story : the details are to bo given in full as above. But in this case, when his wife said slie could not live with tlie old witch and he must decide which of tlieuj should go, he took lier word that his mother was in fault and said, *' Mother, you are always raising strife in the house : henceforth go and live in some other place, where you choos«>." She obeyed, weeping, and going to a certain friend's house, she worked ft)r wages and with dithculty made a living. After she left, her daughter-in-law conceived a child, and went alx»ut saying to her husband and the neighlxiurs that such a thing could never have happened as long as the ohl witch was in the house. After the child was bom, she 8t\id to her husband, " I never had a son while your mother stayed in the house, but now I have : so you can see what a witch she was." The old woman heard that the son's birth was thought to be duo to her leaving the house, and she thought, " Surely Right must be dead in the world : [42n] if it were not so, these people would not have got a son and a comfortable life after beating and casting out their mother :

I will make an offering for the dead Right." So one day she took ground sesame and rice ami a little pot and a spoon : she went to a cemeter}' of corpses and kindled a tire under an oven made with three human skulls : then she went down into the water, bathed herself head and all, washed her garment and coming back to her fireplace, she loosened her hair and began to wash the rice.

The Bodhisatta was at that time Sakka, king of heaven ; and the Bodhisattas are vigilant. At the instant he saw, in his survey of the world, that the poor old woman was making a death-offering to Right as if Right were dead. Wishing to shew his power in helping her, he came down disguised as a brahmin travelling on the high road : at sight of her he left the road and standing near her, began a convereation by saying, " !M other, people do not cook food in cemeteries : what are you going to do with this sesame and rice when cooked 1 " So he spoke the first stanza : — Rol)ed in white, with dripping hair, Why, Kaccani ', boil the pot ? Waahiug rice and sesame there, Will you use them when they're hot 1 She spoke the second stanza to give him information : — Brahmin, not for food will I I'se the sesame and the rice : Right is dead ; its memory I would crown with sacrifice. [426] Then Sakka spoke the third stanza : — Liuly, think ere you decide : \N ho has told you such a lie / Strong in might and thoiLSiUid-eyed

Perfect Right can never die. Hearing him, the woman sjioke two stanzaa : — Bndimin, I have witness strong, ' Right is dead ' I must believe : All men now who fallow wrong Barren once, my g<xxl son's sjxiase Beats me, and she bears a s<jn : She is lady of our hou.se, I an outcast and undone. Then Sakka spoke the sixth stanza : — ^Xay, I live eternally ; 'Twas for your siike that I cjime : She beat you ; but her son and she Shall be ashes in my flame. [427] Hearing him, she cried, "Alas, what say you? I will try to save my giiuidson from death," and so she spoke the seventh stanza : — King of gods, your will be done : If for me you left the sky, May my children and their son Live with me in amity. ' She is called Kiitiyani in the eighth stanza. * Sakka identifies himself with Ri»{ht. 256 The JdtaJca. Book VIII. Then Sakka spoke the eighth stanza : — Katiyani's will be done : Beaten, you still on Right rely : With your children and their son Share one home in amity. After saying this, Sakka, now in all his divine apparel, stood in the air by his supernatural power and said, " Kaccaui, be not afraid : by my power your son and daughter-in-law will come, and after getting your forgiveness on the way will take you back with them : dwell with them in peace : " then he went to his own place. By Sakka's power they bethought themselves of her goodness, and making enquiry through the village they found she had gone towards the cemetery. They went along the road calling for her : when they saw her they fell at her feet, and asked and obtained her pardon for their offence. She welcomed her grandson. So they all went home in delight and thencefortli dwelt together.

Joyful with her good son's wife Katiyani then did dwell : Indra pacitied their strife, Son and grandson tend her well. This stanza is inspired by Perfect Wisdom. [428] After the lesson the blaster declared the Truths and identified the Birth : after the Truths that lay brother was established in the fruition of the First Path : — " At that time the man who supi)orted his mother was the man who is supporting his mother to-day, the wife of that time was the wife of today, and Sakka was myself."

'M pool so deep" etc. — The Master told this tale while dwelling in Jetavana, concerning an indistinguishable terrific sound heard at midnight by the king of Kosala. The occasion is like that already described in the Lohakumbhi Birth i. At this time however, when the king said, " Lord, what does the hearing of these sounds import to me ? " the Master answered, " Great king, be not afraid : no danger shall befal you owing to these sounds : such terrible indistinguishable ' See sujxra, p. 29. sounds have not been heard by you alone : kings of old also heard like sounds, and meant to follow the advice of brahmins to offer in sacrifice four animals of each species, but after hearing what wise men had to say, they set free the animals collected for sacrifice and caused proclamation by drum against all slaughter " : and at the king's request, he told the old tale. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta wais born in a brahmin family worth eighty crores. When he grew up he learned the arts at Takkasila. After his parents' death he reviewed all their treasures, got rid of all his wealth by way of charity, forsook desires, went to the Himalaya and became an ascetic and entered on mystic meditation. After a time he came to the haunts of men for salt and vinegar, and reaching Benares dwelt in a garden.

At that time the king of Benax'es when seated on his royal bed at midnight heard eight sounds : — first, a crane made a noise in a garden near the palace ; second, immediately after the crane, a female crow made a noise from the gateway of the elephant-house ; [429] third, an insect settled on the peak of the palace made a noise ; fourth, a tame cuckoo in the palace made a noise ; fifth, a tame deer in the same place ; sixth, a tame monkey there ; seventh, a gnome living in the palace ; eighth, immediately after the last, a paccekabuddha, passing along the roof of the king's habitation to the garden, uttered a sound of ecstatic feeling. The king was ten-ified at hearing these eight sounds, and next day consulted the brahmins. The brahmins said, " Great king, there is danger for you : let us oflFer sacrifice out of the palace ; " and getting his leave to do their pleasure, they came in joy and delight and began the work of sacrifice. Now a young pupil of the oldest sacrificial brahmin was wise and learned : he said to his master, " Master, do not cause such a harsh and cruel slaughter of so many creatures." "Pupil, what do you know about it? even if nothing else happens, we shall get much fish and flesh to eat." " Master, do not, for the belly's sake, an action which will cause rebirth in hell." Hearing this, the other brahmins were angry with the pupil for endangering their gains.

The pupil in fear said, " Very well, devise a means then of getting fish and flesh to eat," and left the city looking for some pious ascetic able to prevent the king from sacrificing. He entered the royal garden and seeing the Bodhisatta, he saluted him and said, " Have you no compassion on creatures ] The king has ordered a sacrifice which will bring death on many creatures : ought you not to bring about the release of such a multitude ? " " Young brahmin, I do not know the king of this land, nor he me." "Sir, do you know what will be the consequence of those sounds the king heard?" "I do." "If you know, [430] why do you not tell the king?" "Young brahmin, how can I go with a horn fastened' on my

^ As an emblem of pride, as in the Bible. 258 The Jatahi. Booh V 1 1 1 . forohead to say, ' I know?' If the king conio.s here to «juestion nie, 1 will tell him." The young Imilunin went swiftly to the king's court, and when ho wiis asked his husinesa, he said, "Great king, u certain ancetic knows the issue of those sounds you heard : ho is sitting on the royal seat in your garden, and says he will tell you if you ask him : you should do so." The king went swiftly, saluted the ascetic, and after friendly greeting he sat down and asked, " Is it true that you know the issue of the souiitls I have heard?" " Yes, great king." "Then pray tell me." "Great king, there is no danger connected with those sounds: there is a certain crane in your old garden ; it was without f(MKl, and half dead with hunger made the first sound:" and .so hy his knowledge giving precisely the crane's meaning he uttered the first stanza : — A pool s<i deep and full of fish they called this place of yore, The crane-king's resilience it was, my anccstt>rs' ucfore :

And though wo live on fn)g8 to-day, we never leave itH shore. "That, great king, was the sound the crane made in the pangs of hunger : if you wish to set it free from hunger, have the garden cleaned and fill the tank with water." The king tohl a minister t«j have this done. "Great king, there is a female crow who lives in the doorway of your elephant house : sl»e made the secon<l .sound, grieving fi)r her son : you need have no fear from it," and .so he uttered the second stanzji : — Oh I who of wicked Bandhura ? the single eye will rend My nest, my nestlings and myself oh ! who will now l)efriend ? [431] Then he asked the king for the name of the chief gi'oom in the elephant-hou.se. "His nanie, sir, is Bandhuiii." "Has he only one eye, t) king?" "Yes, sir." "Great king, a certain crow has built her nest over the doorway of your elephant-hou.se ; there she laid her eggs, there lier young in due time were hatched : every time the groom enters or leaves the stable on his elephant, he strikes with his hook at the crow and her nestlings, and destroys the nest : the crow in this distress wishes to tear his eye and spoke as she did. If you are well-dispo.sed to her, send for Bandhura and prevent him from destroying the nest." The king sent for him, rebuked and removed him, and gave the elephant to another.

" On the peak of your palace-roof, great king, there is a wootl-insect ; it had eaten all the fig-wood there and could not eat the harder wood : lacking food and unable to get away, it made the third sound in lamentation: you need have no fear from it : " and so by his knowledge giving precisely the insect's meaning he spoke the third stanza : — I've eaten all the fig-wo(xl round a.s far a-s it would go : Hard wood a weevil liketh not, though other food runs low. The king sent a servant and by some means had the weevil set free. "In your habitation, great king, is there a certain tame cuckoo'?" "There is, sir." "Great king, that cuckoo was pining for the forest when it remembered its former life, ' How can I leave this cage, and go to my dear forest ? ' and so made the fourth sound : you need have no fear from it : " and so he spoke the fourth stanza : — [432] Oh to leave this royal dwelling ! oh to gain my liberty, Glad at heart to roam tlie wood, and build niy nest upon the tree.

So saying, he addf^l, "The cuckoo is juning, great king, set her free." The king did so. "Great king, is there a tame deer in your habitation?" "There is, sir." "He was chief of the herd: ronicmbcring his hind and pining for love of her he made the fifth sound : you ihmmI liavc no ffar from it : " and he spoke the tifth stivnza : — Oh to leave this royal dwelling I oh to gain my liberty. Drink pure water of the fountiiin, lead tlic herd that followed me ! The Great Being caused this deer too to be set free and went on, " Great king, is there a tame monkey in your habitation?" "There is, sir." " H(^ was chief of a herd in the Himalaya, and he was fond of the .society of female monkeys : he was brought here by a liunter named Bharata : pining and longing for his old haunts he made the sixth sound : you need have no fear from it," and he spoke the sixth stjinza : — Filled and stiiincd wa.s 1 with pa-s-sions, with dasiro infatuate, Bharatii the hiuiter took me ; may I bring you hai)[>y fate !

The Great Being caused the monkey too to be set free, and went on, " Great king, is there a gnome living in your habitation 1 " " There is, sir." " He is thinking of what he did with his sylph [133] and in the pain of desire made the seventh sound. One day he had climbed the peak of a high mountjiin with her : they plucked and decked themselves with many flowei-s of choice hue and scent, and never noticed that the sun was setting ; darkness fell as they were descending. The syljjh said, ' Husband, it is dark, come down carefully without stumbling,' and taking him by the hand, she led him down. It was in memory of her words that he made the sound : you need have no fear from it." By his knowledge he stated and made known the circumstance precisely, and spoke tlie .seventh stanza : — When the darkness gathered thickly on the mountain summit lone, ' Stumble not,' she gently warned me, ' with thy foot agaiast a stone.' So the Great Being explained why the gnome had made the sound, and caused liim to be set free, and went on, "Great king, there was an eighth sound, one of ecstasy. A certain paccekabuddha in tlie Nandamula cave knowing that the conditions of life wen^ now at an end for him came to

200 TJie Jataka. Booh VIII. the abode of man, thinking, ' I will enter into Nirvana in the king of Benares' park : his servants will bury me, and hold sacred festival and venerate my relics and so attain heaven : ' he was coining by his supernatural power and just as he reached your palace-roof, he threw off the burden of life and sung in ecstasy the song that lights up the entmnce into the city of Nirvana : " and so he spoke the stanza uttered by the paccekabuddha : [434] Surely I see the end of l)irth, I ne'er again the wornb shall see : My last existence (in the earth Is o'er, and all its misery. "With these words of ecstasy lie reached your park and jtassed into Nirvana at the foot of a s.il-tree in full flower : come, great king, and perform his funeral rites." So the Great Being took the king to the place where the paccekabuddha entered into Nirvana and shewed him the body. Seeing the body, the king with a great army paid honour with perfumes and flowers and the like. By the Bodhisatta's advice he stopped the sacrifice, gave all the creatures their lives, made proclamation by drum through the city that there should be no slaughter, caused .sacred festival to be held for seven days, had the paccekabud»lha's V)ody burnt with great honour on a pyre heaped with perfumes and made a stupa where four high roads meet. The Bodhi.satta jtreached righteousness to the king and exhorted him to diligence : then he went to the Himalaya and there did works in the Perfect States, and without a lireak in his meditations became destined for the Brahma Heaven.

After the lesson, the Ma.ster said, " Great king, there is no danger at all to you from that soiuid, .stop the .sacrifice and give all the.se creatures their lives": and having caused proclamation to be made by drum that their liv&s were spared, he identified the Birth : " At that time the king wa.s Ananda, the pupil was Sariputta, and the ascetic was my.self."

[435] ^^Here is a golden necklace," etc.— The Master told this tale while dwelling in Jetavana, concerning a female .servant of Anathapindika. The story is that one feast-day, when she was going with a number of fellow-servants to a pleasuregarden, she asked her mistress Pannalakkhanadevi for an ornament to wear. Her mistress gave her an ornament of her own, worth a hundred thousand pieces. She put it on and went along with the other servants to the pleasure-garden. A certain thief coveted the ornament, and with the design of killing her and taking it he began talking to her, and in the garden he gave her fish, flesh and strong drink. "He does it, I suppose, because he desires me," she thought, and at evening when the othera lay down to rest after their sports, she rose and went to him. He said, "Mistress, this place is not private; let us go a little farther." She thought, 1 "Anything private can be done in this place: no doubt he must be anxious to kill me and take what I am wearing: I'll teach him a lesson :" so she said, "Master, I am dry owing to the strong drink : get me some water," and taking him to a well asked him to draw some water, shewing him the rope and bucket. The thief let down the bucket. Then as he was stooping to draw up the water, the girl, who was very strong, pushed him bard with both hands and threw him into the well.

"You won't die that way," she said, and threw a large brick upon his head. He died on the spot. When she came back to the town and gave her mistress the ornament, she said, "I have very nearly been killed t<j-day for that ornament," and told the whole story. The mistress told Anathapindika, and he told the Tathagata. The Master said, "Householder, this is not the first time that servant girl has been endowed with wits rising to the occasion ; she was so l>efore also : it is not the first time she killed that man ; she did it once before," and at Anathapindika's request, he told the tale of old.

Once upon a time when Brahniadatta was reigning in Benares, there was a beautiful woman of the town, called Sulasa, who had a train of fivehundred courtesan.s, and wliose jjrice was a thousand pieces a night. There was in the same city a robber named Sattuka, [436] as strong as an elephant, who u.sed to enter rich men's houses at night and plunder at will. The townsmen assembled and complained to the king. The king ordered the city-watch to post bands here and there, liave the robber caught and cut ofi" his head. They bound his hands behind his back and led him to the place of execution, scourging him in every square with whips. The news that he was taken excited the whole city. Sulasa was standing at a window, and looking down on the street she saw the robber, loved him at sight and thought, " If I can free that stout fighting-man, I will give up this bad life of mine and live respectably with him." In the way described in the Kanavera Birth* she gained his freedom by sending a thousand pieces to the chief constable of the city and then lived with him in delight and harmony. The robber after three or four months thought, "I shall never be able to stay in this one place : but one can't go empty-handed : Sulasa's ornaments are worth a hundred thousand pieces : I will kill her and take them." So he said to her one day, "Dear, when I was being hauled along by the king's men, I promised an offering to a tree-deity on a mountaintop, who is now threatening me because I have not paid it : let us make an offering." " Very well, husband, prepare and send it." " Dear, it will

1 Omitting na, with other MSS. - See supra, p. 40. 262 The Jcltaka. Book Vlll. not do to send it : let us both go and present it, wearing all our ornaments and with a great retinue." " Very well, husband, we'll do so." He made her prepare the offering and when they reached the mountain-foot, ho said, ** Dear, the deity, seeing this crowd of people, will not accept the offering ; let us two go up and presmt it." She consented, and he made her carry the vessel. He was himself armed to the teeth, and when they reached the top, he set the offering [137] at the foot of a tree which grew beside a precipice a hundred times us high as a man, and said, " Dear, I have not come to present the offering, I have come with the intention of killing you and going away with all your ornaments : take them all off and make a bundle of them in your outer garment." "Husband, why woidtl you kill me?" "For your money." "Husband, remember the good I have done you : when you were being hauled along in chains, T gave up a rich man's son for you and paid a large suuj and .saved your life : though I might get a thousand pieces a day, I never look at another man : such a benefactress I am to you : do not kill me, I will give you much money and be your slave." With these entreaties she s[)oke the tii-st stauzji : —

Here is a golden necklace, and emeralds and iwarls, Take all and welcome ; give me place among thy .servant girht. When Sattuka had spoken the second stanza in accordance with his purpose, to wit — Fair lady, lay thy jewels down and do not weep ho sore : I'll kill thee : else I can't l>e .sui-c thou'lt give me all thy .store : — Sulasa's wits rose to the occasion, and thinking, '• This robber will not give me my life, but I'll take his life first by throwing him down the precipice in some way," she spoke the two stanzas : — Within my years of .sense, within my conscious memory. No man on earth, I do protest, have I loved more than thee. Come hither, for my hist salute, receive my last embrace : For never more upon the earth shall we meet face to face. Sattuka could not see her purpose, so he said, "Very well, dear; come and embrace me." Sulasa walked round him in respectful salutation three times, kissed him, and saying, " Now, husband, I am going [-438] to make obeisance to you on all foiir sides," she put her head on his foot, did

obeisance at his sides, and went behind him as if to do obeLsance there : then with the strength of an elephant she took him by the hinder parts and threw him head over heels down that place of destruction a hundred times as high as a man. He was crushed to pieces and died on the spot. Seeing this deed, the deity who lived on the mountain-top spoke these Wisdom at times is not confined to men : A woman can shew wisdom now and then. Wisdom at times is not confined to men : Women are quick in counsel now and then. How quick and keen she was the way to know, She slew him like a deei* with full-stretched bow. He that to great occasion fails to rise Falls, like that dull thief from the precipice. One prompt a crisis in his fate to see, Like her, is saved from threatening enemy. So Sulasd killed the robbei*. When she descended from the mountain and came among her attendants, they asked where her husband was. " Don't ask me," she said, and mounting her chariot she went on to the city. [439] After the lesson, the Ma.ster identiHed the Birth: "At that time the two then were the same two now, the deity was myself."

'■'■ Conscious of an aagry frown" etc. — The Master told this tale while dwelling at Jetavana, concerning the admonition of a king. On this occa.sion the Ma-stor, at the king's request, told the tale of old. Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born as the son of his chief queen. When he grew up, he became king on his father's death and gave abundant alms. He had a park-keeper named Sumangala. A certain paccekabuddha left the Nandamula cave on a pilgrimage for alms, and coming to Benares stayed in the park. Next day he went into the town to beg. The king saw him with favour, made him come up into the palace and sit on the throne, waited on him with various delicate kinds of food, both hard and soft, and received his thanks ; being pleased that the paccekabuddha should stay in his park, he exacted a promise and sent him back thither : after his morning meal he went there in person, arranged the places for his habitation by night 204 1%' Jataka. Hook VIII and clay, gave him tin- |iiirk-ke«»pu* Suiuanj,'ahi lu* atU'iidaiit, Hiid went back to the town. AfttT that tho iiaccfkaliuddha had incalH ronsUmtly in the palace and livrd there a lung time : Suniari;,'ala re" [K-ot fully attended on him. One day he went away, Haying to Sumai'igiila, " I am going to Huch and HUch a village for a ffw dayn, but will come back :

infonn the king." Hunmngala informed the king. After a few dayH* stay in that village the pacci-kabuddha came back to the park in tlie evening after Hunaet. [440] Hunuii'igala, not knowing of his arrival, had gone to his own house. The ])accekabuddha put away hi.s bow] and roU>, and after a little walk sat down on a Htone-slab. That day Home Htrange gu«*fltM had come to the park-keeper's house. To g«'t them soup and curry he hod gone with a Ikjw to kill a tame ileer in the park : he wiu* there looking for a deer when he SAW the paccekabuddha and thinking he was a gnat deer, ho aimed an arrow and shot liim. The paccekabuddha uncovere<l his head ami said, "Sumangala." (Jreatly movetl Humangtda said, "Sir, I know not of your coming and shot you, thinking you were a de«'r : forgive me." '* Very well, but what will you «lo now 1 Come, pull out the arrow." He made obei.sance and pulh'«l it out. The paccfkabudclha fi>lt great pain and pa.s.sed into nirvana then and there. The park-ke4>|M>r thought th<- king would not pardon him if he knew : ho took his wife and children and fled. ]iy HUpeiiiatural power the wlioh- city heard that the paccekabuddha had enti-red nirMina, and all w»«re greatly e.xcited. Next day some men ent4Ted the park, saw the \xy\y and told the king that the |>ark koe|Rr had fled after killing the paccekabuddha.

The king went with a great retinue and for seven days paid honour to the l>ody : then with all ceremony he took the relics, built a shrine, and doing honour to it went on nding hiu kingdom righteously. After a year, Sumangala determined to find out what the king thought : he canji* and u.skrd a ministt'r whom he saw to tind out what the king thought of him. The minister prai.s«>d Sumangala before the king : but he \\n» as if he heard not. The minister said no more, but told Sumangala that the king was not pleased with him. After another yQxw he came, and again in the thinl year he brought his wife and children. The ministt-r knew the king was app«'a.sed [441], and Hetting Sumangala at the palace-door told the king of his coming. The king sent for him, and after greeting said, "Sumafigala, why did you kill that paccekabuddha, through whom I was gaining merit?" "O king, I did not mean to kill him, but it was in this way that I did the deed," and he told the story. The king bade him have no fear, and rejissuring him made him park-keeper again. Then the minister asked, "U king, why did you make no answer when you heard Sumangala's prai.ses twice, and on the third hearing why did yon send for him and forgive him?" The king said, "Dear sir, it i.s wrong for a king to do anything hastily in his anger: therefore I was silent at Hi-st and the third time when J

knew I was appeased I sent for Sumangala": and so he spuko these stanzas to declare the duty of a king : — Conscious of an angry frmvn, Ne'er let king stretch out his nxi : Things unworthy of a crown Then would follow from his nod. Conscious of a milder m<X)d, Let him judgments hai-sh decree, When the case is understxni, Fix the projMjr penalty : Self nor others will ho vex. Clearly parting right from wrong : Though his yoke is on men's necks, \'irtuo holds him high and strong. Princes recklcs-s in their deed I'ly the pkI reni' «rsele.s.sly, 111 reputi.' is here their meed, Hell awaitM them when they die. [142] They who love the saintly law, Pure in deetl and woni and thought, Kille«l with kindness, cjilni and awe, Pii.s.s tlm>ugh both world.s a.s they i>ught. King am I, my i»cople's Innl ; Anger shall not cfiock my lient : When to vice I tjiko the »word, I'ity prompts the puni.shment. [113] So the king deelan'<| his own gfKxl ipialities in six stansuis : his whole court were ploiusetl and declare"! his merits in the words, "Such exc*ellence in moral practices and qualities is worthy of your majehty." Suniangala, after the court had finished speaking, saluted the king, and after olx-isaiice spoke three stanzas in tlie king's praise : —

Such thy glor^' and thy i)ower ; Ne'er resign them for an hour : Free from anger, free fp^m fears, Keign in joy a hundred years. Prince, whom all those virtues hle-ss. Mild and hland, but tinn in worth, llide the world with righto )U.sncs.s, Pass to he^ivcu when fix'ed fnjm Girtli. True in word, in action good, Take the means thy end to gain : Cidm the troubled multitude, Aa a cloud with genial rain. [444] After the lesson connected with the admonition of the Kosala king, the Ma.stcr ideutihed the Birth : "At that time the paccekabuddha pas.sed into nirvana, Sumangala Wits Auanda, the king was myself." 26G Thi' ,/dtaka. Hook VIII.

" T/ie enrtii'* like coals," etc. -The Master U>\d this tilo while tlwolliiig in .letiivfiiiH, coiKcrniiig the keeping i>f the weekly h"»ly tlays. One duv tho .M»i«ter won JulilrcM.siiig the lay-hrethren wh" were keeping the h"ly days ami sjiid, " I>iyhrcthren, your < <>niluct is g'HKl; wlu-n men keep the Imlv days they shnuld give alniM, keep the mural precepts, never show anger, fei-f kindne»w an<l d«» the duties of the day : wise men of old gained groat glory fron» even ft iMirtial keeping of the holy days:" and at their retpieat he told the talo of old. Unce upon a tinu" wlicn Rruhmadatta wa.s reigning in H«-nares, tlnre wa« a rich merchant in that city nanu-d Suciparivara, who.s*- wi-alth reacbwl eighty crores and who took delight in charity and other giKxl works. His wife and children and all hi.s hoUHeliold and s«rvantH down to th»' calf-herdH kept six holy days every month. At that tinn* the Ii««lhiHatta whk lorn in a certain poor family and lived a hard life on workman's wagcH. Hoping to get work he came to Snciparivarii's house : Haluting and sitting on one side, he was asked his errand and mml, " It waa to get work for wage« in your house'." When other worknieu caine to him, the merchant used to say to them, " In this house the wtirknien keep the moral precepts, if you can keep them you may work for me :

" l)Ut to the Botlhisatta he made no hint in the way of mentioning moral precepts but said, [445] '• Very well, my go«Kl man, you can work for me and arrang»' al>out your wages." Thenceforth the Bodhisatta did all the merchant's work meekly and heartily, without a thought of his own weariness ; he went early to work and came back at evening. One day they proclaimt-d a festival in the city. The merchant said to a female servant, "This is a holy day: you must cook some rice for the workpeople in the morning : they will eat it early and fast the rest of the day. " The Bmlhisatta rose early and went to his work : no one had told him to fast that day. The other workpeople ate in the morning and then fasted : the merchant with his wife, children and attendants kept the fa.st : all went, each to his own abode, ami .s<it there meditating on the moral precepts. The Bodhisatta worked all day and came home at sunset. The cook -maid gave him water for his hands, and offered him in a dish rice taken from the boiler. The Botlhisatta said, " At this hour there is a gi-eat noise on ordinary days : where have they all gone to-day 1 " " They are all keeping the fast, each in his own abode." Ho thought, " I will not be the only pei-son misconducting himself among so

' The Pali text here is wrongly punctuated. many people of moral conduct : " so he went and asked the merchant if the fast could be kept at all by undertaking the duties of the day at that hour. He told him that the whole duty could not be done, because it had not been undertaken in the morning ; but half the duty could be done. "So far be it," he aiiswered, and undertaking the duty in his master's presence he began to keep the fast, and going to his own abode he lay meditating on the precepts. He had taken no food all day, and in the lust watch he felt pain like a spear-wound. The merchant brought him various remedies and told him to eat them : but he said, " I will not break my fast : I have undertaken it though it cost my life." [446] The pain became intense and at sunri.se he was losing consciuusnesii. They told him he was dying, and taking him out they set him in a place of retirement. At this moment the king of Benares in a noble chariot with a great retinue had reached that spot in a progress round the city. The liodhi.satta, seeing the royal splendour, felt a desire for royalty antl prayed for it. Dying, he was conceived again, in consequence of keeping half the fast-day, in the womb of the chief cjueen.

She went through the ceremony of pregnancy, and bore a son after ten months. Ho was named prince Udaya. When he grew up he became perfect in all sciences : by his memory of previous I)irth8 he knew his former action of merit, and thinking it was a great reward for a little action ho sang the song of ecstasy again and again. At his father's death he gained the; kingdom, and observing his own great glory he sang the same song of ecstasy. One day they made ready for a festival in the city. A gieat multitude were intent on amusement. A certain water-carrier who lived by the north gate of Benares had hid a half-jK'uny in a brick in a boundary wall. He cohabit«-d with a poor woman who also made her living by carrying water. She said to liim, " My lord, there is a festival in the town : if you have any money, let us enjoy ourselves." "1 have, dear." "How much?" "A half-penny." " Where is it 1 " " In a brick by the north gat**, twelve leagues from here I leave my treasure: but have you got anything in hand?" "I have." " How much ] " " A half-penny." " So youi-s and mine together make a whole penny : we'll buy a garland with one part of it, perfume with another, and strong drink with a third : go and fetch your half-penny from where you put it.

" [447] He was deliglited to catch the idea suggested by his wife's words, and saying, " Don't trouble, dear, I will fetch it," he set out. The man was as strong as an elephant : he went more than six leagues, and though it was mid-day and he wjis treading on sand as hot as if it wei-e strewn with coals just off the 6ame, he was delighted with the desire of gain and in' old yellow clothes with a palm-leaf fa.stened in hLs eai' he went by the palace court in pursuit of his pui-pose, singing a

' nantakit a^ in p. 2*2. 1 : the palm-leaf is used as an ear-oruament. 268 Thr Jatnka. Hook VIII. Hong. King Uduya hIimmI ut uii u\iv\\ winduw, uiul h4Tiii;» liiiii coiiiiiiij wondernl who it whs, who disregarding nuch wind and heat went Hinging for joy, Hiid sent ii Hervant to oill him up. "The king calls for you," he was told : but he said, " What is the king to nie ) I don't know the king." Ho was taken l>y force and stood on one side. Then the king spoko two stanzas in entjuiry : The ejirth's like coals, llie j;r>'imil like ond>ors hot : Vuu Miiig your sonj;, the great heat bums you not. The Htui oil high, the .sand liolow are hot : Vou sing your song, the groat heat hums you not. ilrariiig the king's wonis he spoke the third stanza : — 'Ti.s thetM' dcMireH that hum, and not the sun: 'Tis all those pressing tn.sks that must Iw done. [44H] The king asked what his )>usini>s was. He answen<<l, '* O king, I was living by the south gate with a |)oor woman : she pmpoHi>d that she and I should anuim^ ounM>lvi>s at the festival and asked if I had anything in hand : I told her I had a treasurt^ stored inside a wall hy the north gate : she .sent me for it to help us to amuw ounwlves :

those words of hci-H never leave my hmrt and as I think of them hot di-sin* burns me : that is my business." "Then what <h>lights you so much tliat you di.sregiird wind and sun, and sing as you go I " " O king, I sing to think that when I fetch my treasure I shall amuse mysi>lf along with her." "Then, my gootl man, is your treasure, hidden by the north gat«, a hundre<l thousand pieces]" "Oh no." Then the king asked in succession if it were fifty thousjind, forty, thirty, twenty, ten, five, four, thn-e, two gold pieces, one piece, half a piece, a <juarter picKje, four pence, three, two, one jieiiiiy. The man said " No" to all the.s** ({uestions aiul then, " It is a half-jK'uny : indectl, () king, that is all my treasure: but I am going in hopes of fetching it and then amu-sing myself with her : and in that desire and delight the wind and sun do not annoy me." The king .said, '• My good man, don't go there in such a heat : I will give you a half-j>enny." •' O king, I will take you at your word and accept it, but I won't lose the otlier : I won't give up going thert^> ami f«-tching it too.'' " My good man, stay here: I'll give you a penny, two pence:" then offering more and move he went on to a crore, a hundred crores, boundless wealth, if the man would stay.

But he always answered, *' O king, I'll take it, but I'll fetch the other too.'' Then he was tempted by ofl'ers of |>osts as treasurer and posts of various kinds and the position of viceroy: at last he was offered half the kingdom [449] if lie would stjiy. Then he consented. Tlie king said to his ministei"s, " Go, have my friend shaved and bathed and adorned, and bring him back." They did so. The king diNnded his kingdom in two and gave him half; but they say that he took the northern half from

love of his lialf-penny. He was called king Half-iMjnny. They ruled tlie kingdom in tVieudship and hanuony. One day they went to the park together. After amusing themselves, king Udaya lay dciwn with his head in king Half-penuy's lap. He fell asleep, while the attendants were going here and there enjoying their amu.senu-ut.s. King Half-penny thuuglit, " Why should I always have only half the kingdom ? I will kill him and Ims sole king:" so he drew his sword, but thinking t^j stiike him remembered that the king had uiade him, when poor and mean, hi.s partner and set him in great power, and that the thought which had risen in his mind to kill such a )>en«'factor was a wicketl one : so he sheathed the sword. A second and a third time th»* s^imi- thought ro.se. Feeling that this thought, rising again and again, would lead him on to the evil deetl, he threw the sword on the ground and woke the king. " Pardon me, O king," he said and fvA\ at his feet. '' Friend, you have done me no wrong." " I have, O great king: 1 did such and such a thing." "Then, friend, I pardon yuu : if you desire it, Ur sole king, and I will serve under you as viceroy." He answered, " O king, I have no ne»'d of the kingdom, such a desire will cause n»o to be reborn in evil 8tHt4*8 : the kingdom is yours, take it: I will l>ecome an ascetic: I have s«'en the ri>ot of di'sire, it grows from a man's wish, [-t'lO] from henceforth I will imve no such wish," and so in ecstasy he 8|)oke the fourth stanza : —

I have seen thy nnit.s, Desire : in a man's own will they lie. I will no more wi.ih for tlicc, an<l thou, Ue?*ire, slialt die. So saying, he spoke the fifth stanza declaring the law unto a great multitude devotetl to desires : — ittio deflire is not enough, and much but brings us [tain: h I foolish men : l>c soTier, friend.H, if ye would wi.sdom gain. So declaring the law unto the multitude, he entrusted the realm to king Udaya: leaving the weeping multitu«le with tears on their faces, he went to the Himalaya, became an ascetic and reache<l perfect insight. At the time of his becoming an a.scetic, king Udaya spoke the sixth stmza in complete expression of ecsta-sy : — Little desire has brought me all the fruit, Great is the glory Udaya acquires ; Mighty the gain if one is resolute To be a Brother and forsidce desires. [451] No one knew the meaning of this stanzj*. One day the chief tpieen asked him the meaning of it. The king would not tell. There was a certain court-barber, called Gangamala, who when attending to the king used to use the razor first, and then gr;ts[» the hairs with his tweezers'.

' Cf. Cullaiuiijgo, v. 27. 270 The Jataka. Book VIII. The king liked the first operation, but the second gave him pain : at the first he would have given the harl)er a l)oon, at the second he would have cut his head ofT. One duy lie told the (juccn al)out it, saying that tln-ir court-barber was a fool : when she asked what he ought to do, he unswereil, "Use the twecBers first and the razor afterwards." Slie sent for the barber and said, " My good man, when you are trimming the king's beard you ought to take his hairs with your tweezers Hi-st and use the razor afterwards : then if the king offers you a boon, you must say you don't want anything else, but wish to know the meaning of his song : if you do, I will give you much money." He agreed. Ou the ne.xt day when he was trimming the king's beard, he took the tweezers first. The king said, " Gaiigamfda, is this a new fashion of yours?" "() king," he answered, " barbers have got a new fa.shion ; " and he gnispetl the king's hair with the tweezer first, using tlie razor afterwards. The king offered him a boon. " O king, I do not want anything else ; tell me the meaning of your song." The king was ashamed to tell what his occupation had been in his days of poverty, aiul said, " My good n>an, what is the \\m of such a boon to you ?

('hoo.se something else : " but the barlK>r Iwggeil for it. The king feared to break liis word and agreetl. As de.scrib<;d in the Kumma.saj>iiiila Birth' he made all arrangrments and seatetl on a jewelled throne, told the whole story of his former act of mt-rit in his last oxistence in that city. ''That explains," he said, " half the stanza : for the r«'st, my conu-ade became an ascetic : I in my pride am sole king now [4r)2], and that explains the second half of my song of ecsta.sy." Hearing him the barber thought, "So the king got this glory for keeping half a fast day : virtue is the right course ; what if I wei-e to l)ecome an ascetic and work out my own salvation?" He left all his relatives and worldly goo«l.s, gained the king's pemii-ssion to become religious and going Ut tho Himalaya he became an ascetic, realised the three qualities of mundane things, gained perfect insight, and became a paccekabuddha. He had ai ])Owl and rol)es made by sup»'rnatural power. After spending five or six years on the mountain Gandhamadana he wished to see the king of Benares, and passing through the air to the royal park there, he sat on the royal stone .seat. The park-keeper told the king that Gangamala, now a paccekabuddha, had come through the air and was sitting in the park. The king went at once to salute the paccekabuddha :

and the queen-mother went out with her son. The king entered the park, saluted him and sat on one side with his retinue. The paccekabuddha spoke to him in a friendly manner, " Brahmadatta" (calling him by the name of the family), '• are you diligent, mling the kingdom righteously, doing charitable and other good works ? " The quoen-mother was angry. "This low-caste shampooing son of a

' See supra, p. 247. barber does not know his place : he calls my kingly high-descended son Brahmadatta," and she spoke the seventh stanza : — Penance forsooth makes men forsake their sins, Their barber's, potter's, stations every one : Through penance Gangamala glory wins, And ' Brahmadatta ' now he calls my son. [453] The king checked his mother and declaring the qualities of the paccekabuddha, he spoke the eighth stanza : — Lo ! how, e'er his de^ith befall, Meekness brings a man its fruit ! One who bowi-d before us all. Kings and lords must now s<ilute. Though the king checked his mother, the rest of the multitude rose up and said, ** It is not decent that such a low-caste person should speak to you by name in that way." The king rebuked the multitude, and .si)oke the last stanza to declare the virtues of the paccekabuddha : — Scorn not CJangamala .so. Perfect in religion's ways : He has cro.s.setl the waves of woe, Free from sorrow now he strays. So saying the king saluted the paccekabuddha and asked him to forgive the queen-mother. The paccekabuddha di<l so and the king's retinue also gained his forgiveness. The king wisheil liim to promise that he would stay in the neigh lx)urhood : but he refused, and standing in the air before the eyes of the whole court he admonished the king and went away to Gandhamadana.

[454] After the lesson the Master said, " I.iAy-brethrcn, you see how keeping the fa-st is projK>r to l)o done," and he identified the Birth: "At that time the paccekjibuddha entered into nirvana, king llalf-ixjimy wan Ananda, the chief queen was the mother of Hfihula, king IMaya wjus my.self"

"Tnjured Right can injure sorely" etc. — The Master told this tale while dwelling at Jetiivana, concerning Devadatta's being swallowed up by the earth. On tliat (lay tliey were discu.ssing in tlic Hall of Truth how Devadatta had spoken •272 The Jataka. Book VIII. fulst^ly, liHii sunk into tlu* ^Toinul and l>ec<>ini» ilf«tinwl to the licll Avki. The MuHter ciiino find, ho<irin}{ tho Muhject of their Lilk, •uiid, "This is not the fin^t time ho wiiik into tho earth," nnd ho he told tho talo of old. Once npon a tiint:, in tho first age, there waH a king nanu'd Mah&- samnuita, whose life was an awinkheyya' long. His Hon waH Koja, Iuh 8on Vnmroja, and then the HUCceKsion wan Kulyrma, Varakalyana, U|>OHiitha, Miuulhfita, Varaniandhuta, Cara, Ujiacara, who wan also called Apacara. He reigned over the kingdom of Ceti, in the city of Sotthivati ; he waa endowed with four supernatural faculties — he could walk aloft and i«ihs through the air, he luid four angels in each of the four quarters to defend him with dniwn swords, he diffused the fnigrance of sandalwoixl from his l»o<ly, he diffuwd the fragrance of the lotus from his mouth. His family priest was named Kapila. This hnihmin's younger brother, Korakalamlta, had l)een taiight along with the king l>y the saime teauher and was the king's playmate. Whrii Apacara was prince, [4r).'»] he promisiMl to make Korakalumha his family priest when ho liecame king.

At his father's death he Itecame king, hut he couhl iu)t depoH«> Kapila fmm the p*)sition of family priest : and when Kapila came to wait on him, he shewe«l him siM'cial forms of honour. The hrahmin ohj-erviHl this and considennl that a king numages best with ministers of his own age, and that he himself miyht get h'Rve from the king to liecome an ascetic, so he said, " C) king, I iun f'rtting ohl ; I have a son at home : nuike him family priest and I will heconif an ascetic." He got the king's leave and had his son appointe<l fiiniilv priest : then he wei\t to the king's park, l)ecame an ascetic, i-eached traiisofuileiit knowledge and lived there, near his son. Korakalumldikii ftlt 11 grudge jigainst his bmther because he had not got him his post when he became an ascetic. One day the king said to him in friendly convei-sjition, " Konikalambaka, you are not family prie.st?" "No, O king: my brother has managetl it." " Has not your brother beoime an ascetic?" "He has, but he got the jxist for his .son." "Then do you manage it" "O kin", it is impo.ssible for me to set aside my brother and take a |)ost which has come by descent." " H so, I will make you senior and the other your junior." "How, O king?" "By a lie'." "O king, do you not know that my brother is a magician, endowed with great supernatural power?