The Jātaka, vol. V (nos. 511-537)

Then Sakka, taking note of his Renunciation of the World, addressing Vissakamma said, “Friend Vissakamma, king Sutasoma is retiring from the world. [191] He ought to have a place to dwell in: there will be a huge gathering of them.” And he sent him, saying, “Go and have a hermitage erected, thirty leagues long and five leagues broad, on the banks of the Ganges in the Himalayan country.” He did so, and, providing in this hermitage all that was requisite for the ascetic life, he made a foot-path straight to it and then returned to the angel-world. The Great Being entered the hermitage by this path, and, after he himself was first of all ordained, he admitted the rest to orders, and by and bye a great number was ordained, insomuch that a space of thirty leagues was filled with them. Now how the hermitage was built by Vissakamma, and how a great number took orders and how the Bodhisatta’s hermitage was arranged—all this is to be understood in the way related in the Hatthipala' Birth. In this case if a thought of desire or any other false thought sprang up in the mind of any one whatsoever, the Great Being approached him through the air, and sitting cross-legged in space he by way of admonition addressed him in a couple of stanzas :

Call not to mind love’s sports of yore While still a smiling face you wore, Lest that Fair City of Delight Should waken lust and slay you quite. Indulge without or stint or stay Good will to men by night and day, So shall ye win the angel home Where all that do good deeds shall come. 1 Vol. tv. No. 509, [192] And this company of saints abiding by his admonition became destined to the Brahma world, and the story is to be told exactly as it is in the Hatthipala Birth. The Master having concluded this discourse said, “ Not only now, Brethren, but formerly also the Tathagata made the Great Renunciation,” and he identified the Birth. “At that time the father and mother were members of the Great King’s Court, Canda was the mother of Rahula, the elder son was Sariputta, the younger son was Rahula, the nurse was Khujjuttara, Kulavaddhana, the rich merchant, was Kassapa, the commander-in-chief was Moggallina, prince Soma- datta was Ananda, King Sutasoma was myself.”

[193] “Zo/ the land,” etc. This story the Master told while residing at Jetavana concerning the temptation of a Brother by the wife of his unregenerate days. And in telling the story he asked the Brother by whom he had been led astray. ‘By a former wife,” said he. “Verily, Brother,” the Master said, “she worketh mischief for you. Of old it was owing to her that you fell away from mystic meditation and were mightily destroyed.” And so saying he told a story of the past. Once upon a time, when Brahmadatta ruled in Benares, the Bodhisatta was born of a wealthy family in the brahmins of the North, and when he had come of age and had been trained in all the arts, he adopted the ascetic life, and after developing supernatural powers by the exercise of mystic meditation he took up his abode in the Himalayas. Exactly in the same way as related in the ‘Alambusa Birth a doe conceived by him and brought forth a son who was called Isisinga. Now when he was grown up, his father admitted him to holy orders and had him instructed in the rites inducing mystic meditation. In no long time he developed by this means supernatural faculties and enjoyed the bliss of ecstasy in the region of the Himalayas, and by mortification of the senses he became a sage of such severe austerity that the abode of Sakka was shaken by the power of his virtue.

Sakka by reflection discovered the cause of it, and thinking, “I will find a way to break down his virtue,” for the space of three years he stopped rain from falling in the kingdom of Kasi, and the country became as it were scorched up, and when no crops came to perfection, the people under the stress of famine gathered themselves together in the palace yard and reproached the king. Taking his stand at an open window, he asked what was the matter. [194] “Your Majesty,” they said, “for three years no rain has fallen from heaven, and the whole kingdom is burned up and the people ave suffering greatly: cause rain to fall, Sire.” The king, taking upon him moral vows and observing a fast, yet failed to bring down the rain. It was then that Sakka at midnight entered the royal chamber

LE Vol. va Noe 623: and illuminating it all round was seen to stand in mid air. The king ou seeing him asked, ‘Who art thou?” “Tam Sakka,” he said. “Wherefore art thou come?” “Does rain fall in your realm, Sire?” ‘No, it does not rain.” “Do you know why it does not rain?” “TI do not know.” “In the Himalaya country, Sire, dwells an ascetic named Isisinga, who from the mortification of his senses is severely austere. He constantly, when it begins to rain, looks up at the sky in a rage and so the rain ceases.” “What then is to be done now?” “Should his virtue be broken down, it will rain.” ‘But who is able to overcome his virtue?” “Your daughter, Sire, Nalinika can do it. Summon her here and bid her go to such and such a place and make a breach in the virtue of the ascetic.” And, having thus admonished the king, Sakka returned to his own abode. On the morrow the king took counsel with his courtiers and summoning his daughter addressed her in the first stanza : Lo! the land lies scorched and ruined and my realm sinks to decay : Go, Nalinika, and, prithee, bring this brahmin ‘neath thy sway.

On heating this she repeated a second stanza : How shall I endure this hardship, how, midst elephants astray, Through the glades of yonder forest shall I safely guide my way? Then the king repeated two stanzas : Seek thy happy home, my daughter, and from thence without delay In a car of wood so deftly framed ride thou upon thy way. [195] Horses, elephants, and footmen—go, begirt with brave array, And with charm of beauty quickly thou shalt bring him ’neath thy sway. Thus for the protection of his realm did he talk with his daughter even of such things as should not be spoken of in words. And she readily lent an ear to his proposals, Then, after giving her all that she required, he sent her away with his ministers. They went to the frontier and, after pitching their camp there, they, had the princess conveyed by a road pointed out to them by some foresters, and at break of day, entering the Himalaya country, they arrived at a spot close to the ascetic’s hermitage. At this very moment the Bodhisatta, leaving his son behind in the hermitage, had gone into the forest to gather wild fruits. The foresters themselves approached the hermitage and, standing where they cvuld see it, they pointed it out to Nalinika and repeated two stanzas :

With plantain marked, midst bhurja trees so green, Lo! Isisiniga’s pretty hut is seen. Yon smoke, methinks, arises from the flame Nursed by that sage of wonder-working fame. And the king’s ministers at the very moment when the Bodhisatta had gone into the forest surrounded the hermitage and set a watch over it, and making the princess adopt the disguise of an ascetic, [196] and arraying 102 The Jataka. Book XVIII. her in an outer and inner garment of beautiful bark adorned with all manner of ornaments, they bade her take in her hand a painted ball tied to a string and sent her into the hermitage grounds, while they themselves stood on guard outside. So playing with her ball she entered the cloister. Now at that moment Isisinga was seated on a bench at the door of his hut of leaves, and when he saw her coming he was terrified and got up and went and hid himself in the hut. And she drew nigh to the door and continued playing with her ball. The Master, to make this point and more beside clear, repeated three stanzas : Bedecked with gems as she drew nigh, a bright and lovely maid, Poor Isisinga sought in fear his cell’s protecting shade.

And while before the hermit’s door with ball the damsel plays, Her lovely limbs she doth expose all naked to his gaze. But when he saw her sporting thus, forth from his cell he broke, And, rushing from the leafy hut, words such as these he spoke. . Fruit of what tree may this, Sir, be, that howe’er far ’tis tost ’T will still return to thee again and never more is lost? Then she telling him of the tree spoke this stanza : Mount Gandhamadana, the home wherein I dwell, can boast Of many a tree with fruit maybe such that though far ’tis tost, ’T will still return to me again and never more is lost. [197] Thus did she speak falsely, but he believed her, and thinking it was an ascetic he greeted her kindly and uttered this stanza : Pray, holy sir, come in and take a seat, Accept some food and water for thy feet, And resting here awhile enjoy with me Such roots and berries as I offer thee. [199]' [Being an ingenuous youth and never having seen a woman before he was led to believe the extraordinary story she told him, and ' Nalinika, pretending she has been wounded by a bear, practises on the simplicity of the-ascetic youth with much the same guile as Venus employs to win Adonis. Compare The Passionate Pilgrim,

Once, quoth she, did I see a fair sweet youth, Here in these brakes, deep-wounded with a boar, Deep in the thigh... Malone in his Shakspeare, vol. x. p. 324, points out that Rabelais, La Fontaine and other writers have sported with the same thought. Cf. Rabelais, m. chap. xv, The lion and the old woman. through her seductions] his virtue was overcome and his mystic meditation broken off. After disporting himself with her till he was tired, he at length sallied forth and finding his way down to the tank he bathed and, when his fatigue had passed off, he returned and sat in his hut. And once more, still believing her to be an ascetic, he asked where she dwelt, and spoke this stanza : By what road hither hast thou come, And dost thou love thy woodland home ? Can roots and berries hunger stay, And how escap’st thou beasts of prey ? Then Nalinika recited four stanzas : North of this the Khema flows Straight from Himalayan snows: « On its bank, a charming spot, May be seen my hermit cot. Mango, tilak, sal full-grown, Cassia, trumpet-flower full-blown— All with song of elves resound : Here my home, Sir, may be found. Here with dates and roots, I ween, Every kind of fruit is seen:

[200] “Tis a gay and fragrant spot That has fallen to my lot. Roots and berries here abound, Sweet and fair and luscious found. But I fear, should robbers come, They'll despoil my happy home. The ascetic, on hearing this, to put her off till his father should return, spoke this stanza : My father foraging for fruit is gone ; The sun is sinking, he’ll be here anon. When back from his fruit-gathering he is come, We'll start together for thy hermit-home. Then she thought: “This boy because he has been brought up in a forest does not know that I am a woman, but his father will know it as soon as ever he sees me, and will ask me what business J have here and striking me with the end of his carrying-pole, he will break my head. T must be off before he returns and the object of my coming is already accomplished,” and telling him how he was to find his way to her house she repeated another stanza : [201] Alas! I fear I may no longer stay, But many a royal saint lives on the way: Ask one of them to point you out the road; He'll gladly act as guide to my abode.

104 The Jataka. Book XVIII. When she had thus devised a plan for her escape, she left the hermitage, and bidding the youth, as he was wistfully looking after her, to stay where he was, she returned to the ministers by the same road by which she had come there, and they took her with them to their encampment and by several stages reached Benares. And Sakka that very day was so delighted that he caused rain to fall throughout the whole kingdom. But directly she had left the ascetic, Isisiiga, a fever seized upon his frame and all of a tremble he entered the hut of leaves and putting on his upper robe of bark he lay there groaning. In the evening his father returned and missing his son he said, ‘Where in the world is he gone?” And he put down his carrying-pole and went into the hut, and when he found him lying there he said, ‘“‘ What ails you, my dear son?” And chafing his back he uttered three stanzas : No wood is cut, no water fetched, no fire alight. I pray Tell me, thou silly lad, why thus thou dream’st the live-long day. Until to-day the wood was ever cut,

The fire alight, and pot thereon was put, My seat arranged, the water fetched. In sooth Thou found’st thy pleasure in the task, good youth. To-day no wood is cleft, no water brought, No fire alight ; cooked food in vain is sought. To-day no welcome hast thou given to me: What hast thou lost? What sorrow troubles thee? [202] On hearing his father’s words, in explaining the matter, he said: Here, Sire, to-day a holy youth has been, A handsome, dapper boy, of winsome mien: Not over tall nor yet too short was he, Dark was his hair, as black as black could be. Smooth-cheeked and beardless was this stripling wight, And on his neck was hung a jewel bright ; Two lovely swellings on his fair breast lay, Like balls of burnished gold, of purest ray. His face was wondrous fair, and from each ear A curvéd ring depending did appear ; These and the fillet on his head gave out Flashes of light, whene’er he moved about. Yet other ornaments the youth did wear, Or blue or red, upon his dress and hair; * Jingling, whene’er he moved, they rang again Like little birds! that chirp in time of rain.

No robe of bark, sign of ascetic grim, No girdle made of muija grass for him. [203] His garments shimmer, clinging to the thigh, Bright as a flash of lightning in the sky. ' ciritika is found as the name of a bird in Caraka, 1. 27. 46, p. 174 of Calcutta, 1877 edition. iy cay eee ee ee ee a eee Fruits of what tree beneath his waist are bound, - Smooth and without or stalk or prickle found—? Stitched in his robe, in order loose but thick, They strike each other with a sounding ‘click.’ The tresses on his head were wondrous fair, Hundreds of curls perfuming all the air: These locks just parted in the midst had he— Dressed e’en as his would that my hair might be. But when his locks he did perchance unbind And loose in all their beauty to the wind, Their fragrance filled our home midst forest trees, Like scent of lotus borne along the breeze. His very dust was fair to look upon, His person quite unlike that of thy son: It breathed forth odours wafted everywhere, Like shrubs ablossom in the summer air. His fruit so bright and fair, of varied hue, Afar from him upon the ground he threw, Yet back to him ’twould evermore return: What fruit it is I fain from thee would learn.

His teeth in even rows, so pure and white, Vie with the choicest pearls, a lovely sight ; Whene’er he opes his lips, how charming ’tis! No food like ours, roots and vile potherbs, his! His voice so soft and smooth, yet firm and clear In gentle accents fell upon the ear; [204] It pierced me to the heart: so sweet a note Ne’er issued from melodious cuckoo’s throat. Its tone I thought subdued, pitched far too low For one rehearsing holy lore, I trow; Howbeit—so great his kindness—I would fain Renew my friendship with this youth again. His warm arms flashing in their gold array, Like gleams of lightning all around me play. With down, as eye-salve soft, were they o’erspread, Round were his fingers, blushing coral-red. Smooth were his limbs, his tresses long untied, Long too his nails with tips all crimson dyed : With his soft arms around me clinging tight The fair boy ministered to my delight. His hands were white as cotton, gleaming bright Like golden mirror that reflects the light ; At their soft touch I felt a burning thrill, And though he’s gone, the memory fires me still. No load of grain he brought, nor ever could . Be won with his own hands to chop our wood,

Nor would he with his axe hew down a tree Nor carry a sharp stake, to pleasure me. [205] This rumpled couch with leaves of creepers made Bears witness.to the merry pranks we played : Then in yon lake our weary limbs we lave And once more seek indoors the rest we crave. 106 The Jataka. Book X VIII. To-day no holy texts can I oe No fire for sacrifice is found alight : Yea, from all roots and berries “PIL abstain Till I behold this piou8 youth again. Tell me, dear father, for thou know’st it well, Where in the world this holy youth may dwell ; And thither with all speed, pray, let us fly, Or at thy door my death will surely lie. I’ve heard him speak of glades, with flowerets gay, And thronged with birds that sing the live-long day, "Tis thither with all speed I fain “would fly Or here at once I'll lay me down and die. [207] The Great Being on hearing the boy talk such nonsense knew at once that through some woman he had lost his virtue, and by way of admonition he repeated six stanzas : An ancient home for sages long has stood Within the sunlit precincts of this wood ;

[208] In haunts of angels and of nymphs divine, “This feeling of unrest should ne’er be thine. Friendships exist and then they cease to be ; Each one shows love to his-own family ; But they poor creatures are who do not know To whom their origin and love they owe. Friendship is formed by constant intercourse ; When this is broken, friendship fails perforce. Shouldst thou set eyes upon; this youth once more, Or converse hold with him, as heretofore, Just as a flood sweeps off the ripened corn, So will the power of virtue be o’er-borne!. Demons there be that through the wide earth run In varied form disguised. Beware, my son ! He that is wise should not consort with such ; Virtue herself is blasted? at their touch. [209] On hearing what his father had to say the youth thought, “She was a female yakkha, he says,” and he was terrified and put away the thought of her from him. Them he asked his father’s pardon, saying, ‘Forgive me, dear father, I will not leave this spot.” And his father comforted him, saying, “Come, my boy, cultivate charity, pity, sympathy and equanimity,” and he proclaimed to him the attainment of the Perfect States. And the son walked accordingly therein and once more developed mystic meditation.

The Master, having finished his lesson, revealed the Truths and identified the Birth :—At the conclusion of the Truths the back-sliding Brother was established in the fruition of the First Path:—‘ At that time the wife of his unregenerate fat was Nalinika, the back-sliding Brother was Isisinga, and I myself was the ather. 1 The fifth stanza is a repetition of the preceding one and is omitted in the English, Reading nassati.

“ Whose house is this,” ete. This story the Master, while residing at Jetavana, told about a back-sliding Brother. The story runs that one day, as he was going his rounds in Savatthi for alms, he saw a woman of surpassing beauty, magnificently attired, and fell in love with her, and on returning home to his monastery he was unable to divert his thoughts from her. From that time, as it were, pierced with love’s shafts and sick with desire he became as lean as a wild deer, with his veins standing out on his body, and as sallow as sallow could be. He no longer took delight in any one of the Four Postures, or found pleasure in his own thoughts, but giving up all the services due to a teacher he abandoned the use of instruction, inquiry and meditation. His fellow-monks said, “Sir, once you were calm in mind and serene of countenance, but now it is not so. [210] What can be the cause?” they asked. “Sirs,” he answered, “I have no pleasure in anything.” Then they bade hini be happy, saying, “To be born a Buddha is a hard matter: so also is the hearing of the True Faith, and the attaining to birth as a human being. But you have attained to this, and, yearning to put an end to sorrow, you left your weeping kinsfolk and becoming a believer adopted the ascetic life. Why then do you now fall under the sway of passion?

These evil passions are common to*all ignorant creatures, from live worms upwards, and such of these passions as are material in their origin, they too are insipid. Desires are full of sorrow and despair: misery in this case ever increases more and more. Desire is like a skeleton or a piece of meat. Desire is like a torch made of a wisp of hay or a light from embers. Desire vanishes like a dream or a loan, or the fruit of a tree. Desire is as biting as a sharp-pointed spear, or as a serpent’s head. But you, verily, after embracing so glorious a faith as this and becoming an ascetic, have now fallen under the sway ot such harmful passions.” When by their admonitions they failed to make him grasp their teaching, they brought him before the Master in the Hall of Truth. And when he said, “Why, Brethren, have you brought this Brother here against his will?” they answered, ‘They tell us, he is a backslider.” The Master asked if it were true, and on his confessing that it was so, the Master said, “Brother, sages of old, though ruling a kingdom, whenever lust sprang up in their hearts, passed under its sway for a time, but checked their roving thoughts and were guilty of no improper conduct.” And with these words he related a story of the past.

Once upon a time in the city of Aritthapura in the kingdom of the Sivis reigned a king named Sivi. The Bodhisatta came to life as the son of his chief queen, and they called him prince Sivi. His commander-in-chief also had a son born to him, and they named him Ahiparaka. The two boys grew up as friends and at the age of sixteen they went to Takkasila, and, after completing their education, they returned home. The king made over his kingdom to his son, who appointed Ahiparaka to the post of 1 Compare Jétaka-Mdla, x11, and Buddhaghosha’s Parables, ch. xxix, Story of Rahandama Uppalavanna. 108 The Jataka. Book XVIII. commander-in-chief, and ruled his kingdom righteously. In that same city dwelt a rich merchant, named Tiritavaccha, worth eighty crores, and he - had a daughter, a very fair and*gracious lady, bearing on her person every mark of auspicious fortune, and on her naming-day she was called Ummadanti. When sixteen years old she was as beautiful as a heavenly nymph, of more than mortal loveliness. All worldlings who beheld her could not contain themselves, [211] but were intoxicated with passion, as it were with strong drink, and were quite unable to recover their self-control. So her father, Tiritavaccha, drew nigh to the king and said, “Sire, at home I have a treasure of a daughter, a fit mate even for a king. Send for your fortune-tellers, who can read the lineaments of the body, and have her tested by them and then deal with her according to your good pleasure.” The king agreed and sent his brahmins, and they repaired to the merchant’s house, and being received with great honour and hospitality partook of some rice-milk.

At this moment Ummadanti came into their presence, magnificently attired. On catching sight of her they completely lost their self-control, just as if they were intoxicated with passion, and forgot that they had left their meal unfinished. Some of them took a morsel and thinking they would eat it put it on their heads. Some let it fall on their hips. Others threw it against the wall. Every one was beside himself, When she saw them thus, she said, “They tell me, these fellows are to test the character of my marks,” and she ordered them to be taken by the scruff of their neck and thrust out. And they were sorely annoyed and returned to the palace in a great rage with Ummadanti, and they said, “Sire, this woman is no mate for you: she is a witch.” The king thought, “They tell me, she is a witch,” and he did not send for her. On hearing what had happened she said, “‘I am not taken to wife by the king, because they say I am a witch: witches forsooth are just like me. Very well, should I ever see the king, I shall know what to do.” And she conceived a grudge against him. So her father gave her in marriage to Ahiparaka, and she was her husband’s darling and delight. Now as the result of what act of hers had she become so beautiful? By the gift of a scarlet robe.

Once upon a time, they say, she was born in a poor family in Benares and on some festal day seeing certain holy women, magnificently clad in robes dyed scarlet with safflower and disporting themselves, she told her parents that she too would like to wear a similar robe and take her pleasure. And when they said, ‘‘My dear, we are poor people: whence are we to get you such a robe?” “well then,” said she, ‘suffer me to earn wages in a wealthy household, and as soon as they recognise my merit, they will make me a present of a robe.” [212] And having gained their consent she approached a certain family and proposed to let her service to them for a scarlet robe. They said, “After you have worked three years for us, we will recognise your merits by giving you one.” She

i near ot ae UN On 60 275 109 readily agreed, and set about her work. Recognising her merit before the three years had expired, they gave her together with a thick safflowerdyed robe yet another garment, and sent her off, saying, “Go with your companions, and, after bathing, dress yourself in these robes.” So she went with her companions and bathed, leaving the scarlet robe on the bank. At this moment a disciple of the Kassapa Buddha, who had been robbed of his garments and had put on pieces of a broken bough to serve as outer and inner robes, arrived at this spot. On seeing him she thought, “This holy man must have been robbed of his garment. In former times I too, from not having a robe offered to me, found it difficult to procure one,” and she determined to divide the garment in two and give him the half of it. So she went up out of the water and put on her old dress and saying, “Stay, holy sir,” she saluted the elder, and tearing her robe in two gave the half of it to him. Then he stood on one side in a sheltered spot and, throwing away his branch-garment, he made himself with one side of the robe an inner garment and with the other side an outer garment and stepped out into the open, and his whole person by the splendour of the robe was all ablaze, like the newly-risen sun.

On seeing this she thought, “This holy man at first was not radiant, but now he shines like a newly-risen sun. I will give him this too.” So she gave him the other half of the robe, and put up this prayer, ‘Holy: sir, I would fain in some future stage of existence be of such surpassing beauty, that no one who sees me may have power to control himself, and that no other woman may be more beautiful.” The elder returned her his thanks and went his way. After a period of transmigration in the world of gods, she was at this time born in Aritthapura and was as beautiful as she was described. Now in this city they proclaimed the Kattika festival, and on the day of full moon they decorated the city. Ahiparaka, on setting out for the post he had to guard, addressing her, said, [213] “Lady Ummadanti, to-day is the Kattika festival ; the king, in marching in solemn procession round the city, will first of all come to the door of this house. Be sure you do not shew yourself to him, for on seeing you he will not be able to control his thoughts.” As he was leaving her, she said to him, ‘I will see to it.” And as soon as he was off, she gave an order to her handmaid to let her know when the king

came to the door. So at sunset, when the full moon had risen and torches were blazing in every quarter of the city, which was decorated as it were some city of the gods, the king arrayed in all his splendour, mounted on a magnificent car drawn by thoroughbreds and escorted by a crowd of courtiers, making a circuit of the city with great pomp, came first of all to the door of Ahiparaka’s house. Now this house enclosed by a wall in colour like vermilion, furnished with gates and tower, was a beautiful and charming place. At this moment the maid brought her mistress 110 The Jataka. Book XVIII. word of the king’s arrival, and Ummadanti bade her take a basket of flowers, and standing near the window she threw the flowers over the king with all the charm of a sylph. And looking up at her the king was maddened with passion and quite unable to control his thoughts, and he failed to recognise the house as that of Ahiparaka. So addressing his charioteer, he repeated two stanzas in the form of a question : Whose house is this, Sunanda, tell me true, All girt about with wall of golden hue ?

What vision fair is this, like meteor bright, Or sunbeam striking on some mountain height ? A daughter of the house perchance is she, Herself its mistress, or son’s wife maybe ? Your answer quickly in a single word— Is she unwed! or owns she still a lord? [214] Then, in answering the king, he repeated two stanzas : All that your Highness asks I know full well, And of her parents on both sides can tell: As to her husband, night and day, O king, He serves thy cause with zeal in everything. A powerful minister of thine is he, Vast wealth he owns and great prosperity ; She’s wife of Ahipairaka the famed, And at her birth was Ummadanti named. On hearing this the king, in praising her name, repeated yet another stanza : Alas! how ominous a name is here Given to this maiden by her parents dear; Since Ummadanti fixed her gaze on me, Lo! a mad haunted man I grew to be. On seeing how agitated he was she closed the window and went straight to her fair chamber. And from the moment when the king set eyes on her, he had no more thought of making solemn procession round the city. Addressing his charioteer he said, “ Friend Sunanda, stop the chariot ; [215] this is not a festival suitable for us; it is fit only for Ahiparaka, my commander-in-chief, and the throne also is better suited for him,” and stopping the chariot he climbed up to his palace and, as he lay chattering upon the royal couch, he said,

A lily maid, with eyes soft as a doe’s, In the full moon’s clear light before me rose, Beholding her in robe of dove-like hue, Methought two moons at once came into view. Darting one glance from her bright, lovely eyes, The temptress took me captive by surprise, Like woodland elf upon some mountain height, Her graceful motion won my heart at sight. 1 avdvata, i.e. avydvrita, not chosen in marriage, ee ey ee ee ee ee ey ye a ee a aT) ee ee Py ae ee ee INO. 527. al a ¥ So dark and tall and fair the maid, with jewels in her ears, Clad in a single garment, like a timid doe, appears. With long-tressed hair and nails all stainéd red, O’er her soft arms rich sandal essence shed, With tapering fingers and a gracious air, When will she smile on me, my charmer fair? When will Tiriti’s slender-waisted maid, A gold adornment on ker breast displayed, With her soft arms embracing cling to me, Een as a creeper to some forest tree ? When will she stained with dye of lac so bright, With swelling bosom, maiden lily-white, Exchange a kiss with me, as oft a glass

Will from one toper to another pass? Soon as I saw her standing thus, so fair to outward view, No longer master of myself, reason away I threw. When Ummadanti I beheld, with jewelled ear-rings bright, Like one amerced right heavily, I slept not day nor night. [216] Should Sakka grant a boon to me, my choice were quickly ta’en, I would be Ahiparaka one night or haply twain, And Ummadanti thus enjoyed, he might o’er Sivi reign. Then those councillors told Ahiparaka, saying, “ Master, the king on making a solemn procession around the city went to the door of your house [217] and then turning back climbed up to his palace.” So Ahiparaka went home and addressing Ummadanti asked her if she had shown herself to the king. ‘‘ My lord,” she said, “‘a certain pot-bellied fellow with huge teeth, standing up in his chariot, came here. I do not know whether he was a king or a prince, but I was told he was a lord of some kind, and standing at the open window I threw flowers over him. Meanwhile he turned back and went off.” On hearing this he said, “ You have ruined me,” and early next morning ascending to the king’s house he stood at the door of the royal chamber and, hearing the king rambling about Ummadanti, he thought, “He has fallen in love with Ummadanti; if he does not get her, he will die:

it is my duty to restore him to life, if it can be done without sin on the part of the king or myself.” So he went home and summoned a stout-hearted knave of a serving-man and said, “ Friend, in such and such a place is a hollow tree that is a sacred shrine. Without saying a word to anyone, go there at sunset and seat yourself inside the tree. Then I shall come and make an offering there, and in worshipping the deities I shall put up this prayer; ‘O king of heaven, our king, while a festival was going on, without taking any part in it, has gone into his royal closet and lies there chattering idly ; we do not know why he does so. The king has been a great benefactor of the gods and year by year has spent a thousand pieces of money in sacrifices. Tell us why the king talks thus foolishly and grant us the boon of the king’s life.’ Thus will

112 The Jataka. Book XVIII. 7 I pray and at this moment you are to remember to repeat these words, ‘O commander-in-chief, your king is not sick, but he is infatuated with your wife Ummadanti. If he ‘shall get her, he will live; otherwise he will die. If you wish him to live, give up Ummadanti to him.’ This is what you are to say.” And having thus schooled him he sent him away. So the servant went next day and seated himself inside the tree and when the general came to the place and put up his prayer, he repeated his lesson. The general said, “It is well,” and with an obeisance to the deity he went and told the king’s ministers, and entering the city he climbed up to the palace and knocked at the door of the royal closet. [218] The king having recovered his senses asked who it was. “It is I, Ahiparaka, my lord.” Then he opened the king’s door and going in he saluted the king and repeated a stanza: While kneeling at a sacred shrine, O king, A yakkha came and told me a strange thing, How Ummadanti had enslaved thy will: Take her and so thy heart’s desire fulfil.

Then the king asked, ‘“ Friend Ahiparaka, do even the yakkhas know that I have been talking foolishly owing to my infatuation for Ummadanti?” ‘Yes, my lord,” he said. The king thought, “ My vileness is known throughout the world,” and he felt ashamed. And taking his stand in righteousness he uttered another stanza: Fallen from grace no godhead shall I win, And all the world will hear of my great sin: Think too how great thy grief of mind would be, Shouldst thou no more thy Ummadanti see. The remaining stanzas are repeated by the two alternately. Except thyself and me, O king, no one In the whole world will know the deed that’s done: Lo! Ummadanti is my gift to thee, Thy passion sated, send her back to me. The sinner thinks, ‘No mortal man has been A witness of my guilty deed, I ween,’ {219] Yet all he does will fall within the ken Of ghostly beings and of holy men. Who in this world, supposing thou shouldst say, ‘T loved her not,’ would any credence pay ? Think too how great thy grief of mind would be, Shouldst thou no more thy Ummadanti see. She was, great king, as dear to me as life, In very sooth a well-belovéd wife ;

Yet, sire, to Ummadanti straight repair, E’en as a lion to his rocky lair. The sage howe’er oppressed by his own woe, Will scarce an act that wins him bliss forego, Een the dull fool intoxicate with bliss Would ne’er be guilty of a sin like this. A fostering parent, king, I own in thee, Husband and lord, yea god art thou to me, Thy slaves my wife and child, and I thy thrall, O Sivi, do thy pleasure with us all. Whoso shall wrong his neighbour nor repent, Saying, ‘See here a lord omnipotent,’ Will ne’er be found to live out half his days, And gods will view his conduct with dispraise. Should righteous men accept as gift a thing Freely bestowed by others, then, O king, They who receive and they who grant have done A deed whereby the fruit of bliss is won. Who in this world, supposing thou shouldst say, ‘I love her not,’ would any credence pay ? [220] Think too how great thy grief of mind would be, Shouldst thou no more thy Ummadanti see. She was, great king, as dear to me as life, In very sooth a well-belovéd wife; Lo! Ummadanti is my gift to thee,

Thy passion sated, send her back to me. Who rids himself of pain at others’ cost, Rejoicing still though others’ joy be lost, Not he, but one that feels another’s woe As ’twere his own, true righteousness can know. She was, great king, as dear to me as life, In very sooth a well-belovéd wife, I give what most I prize, nor give in vain, They that thus give receive as much again. I might destroy myself for fleshly appetite, Yet would I never dare by wrong destroy the right. Shouldst thou, O noble prince, thy love foreswear Because she is my wife, lo! I declare Henceforth she is divorced and free to all, Thy slave to summon at thy beck and call. If thou, mine Ancient, to thy detriment, Shouldst put away thy wife, though innocent, Thou wouldst, methinks, have heavy blame to bear And ne’er a single soul to speak thee fair. With all such blame, my king, I could away, With censure, praise, or be it what it may, Let it fall on me, Sivi, as it will, Only do thou thy pleasure first fulfil. [221] He who esteem or blame regardeth not, For praise or censure careth not a jot— From him will glory and good fortune fly, As floods subside, leaving land high and dry.

Whate’er of bliss or pain from hence may spring, O’erstepping right, or fit one’s heart to wring, T’ll welcome, if it joyous be or sad, ; As Earth puts up with all, both good and bad. 1 Katta, a king’s minister or officer. Cf. Jataka v1, 259, 24, 268, 6, and 313, 22. The commentary explains the word as ‘a doer of such things as ought to be done.’ Compare the use of evepyér7s as a title of honour, Hdt, vii. 85. The Jataka. Book XVIII. I would not have another suffermg : From wrongful act that may his bosom wring, Tl bear the burden of my griefs alone, Steadfast in right, vexmg the peace of none. A meritorious act to heaven will lead, Be thou no obstacle to such a deed; I Ummadanti a free offering send, . As kings on brahmin priests’ much treasure spend. Truly to me great kindness hast thou shown, Thy wife and thou are both my friends, I own, Brahmins and gods alike would blame me sore, And curses rest on me for evermore. Townsmen and countryfolk in this, I trust, Will ne’er, O Sivi king, call thee unjust, Since Ummadanti is my gift to thee,

Thy passion sated, send her back to me. Truly to me great kindness hast thou shown, Thou and thy wife are both my friends, I own, Good men’s right acts are famed both far and wide, Hard to o’erstep is Right, like Ocean’s tide. Worshipful master, waiting to bestow Whate’er I crave, kind benefactor, thou Repayest sevenfold all I offer thee; Take Ummadanti; my free gift is she. Mine Ancient, Ahiparaka, in sooth, Right hast thou followed, even from thy youth ; Who else of living men, I prithee, would Early and late have striven to do me good? O noble prince, thou art of peerless fame, Wise, knowing right and walking in the same, Shielded by right, mayst thou, O king, live long, And, lord of right, teach me to shun the wrong. Come, hearken, Ahipiraka, to these my words and then Pll teach thee ways of righteousness as practised by good men. A king delighting in the law is blest, And of all men a learned one is best, Ne’er to betray a friend is good, I wis, But evil to eschew is perfect bliss. "Neath the mild sway of righteous king, Like shade from sun-stroke sheltering, His subjects all may dwell in peace, Rejoicing in their wealth’s increase.

No evil deed shall my approval win, However heedless it remains a sin: But such as sin ’gainst knowledge I detest; List to my parable; mark it and digest. "The bull through floods a devious course will take, The herd of kine all straggling in his wake. So if a leader tortuous paths pursue, To base ends will he guide the vulgar crew, And the whole realm an age of license rue. These lines occur in Jétaka, vol. ut. p. 74 (English version). But if the bull a course direct shall steer, The herd of kine straight follow in his rear. So should their chief to righteous ways be true, The common folk injustice will eschew, And through the realm shall holy peace ensue. [223] I would not by an unjust act e’en heaven itself attain, No, not if, Ahiparaka, the whole world I should gain. Whatever things of price ’mongst men esteeméd good, Oxen and slaves and gold, garments and sandal wood, Brood mares, rich treasure, jewels bright And all that sun and moon watch over day and night, Not for all this would I injustice do, I amongst Sivis born, a leader true. Father and chief and guardian of our land, As champion of its rights I take my stand, So will I reign on righteousness intent, To mine own will no more subservient.

Auspicious is thy rule, great king, mayst thou continue long To guide the state with happy fate and in thy wisdom strong. Great joy is ours, O king, that thou such zeal for right hast shown, Princes of might, neglecting right, ere now have lost a crown. 1To parents dear, O warrior king, do righteously ; and so By following a righteous line to heaven thou, sire, shalt go. To wife and children, warrior king, do righteously; and so By following a righteous line to heaven thou, sire, shalt go. To friends and courtiers, warrior king, do righteously; and so - By following a righteous line to heaven thou, sire, shalt go. In war and travel, warrior king, do righteously; and so By following a righteous line to heaven thou, sire, shalt go. In town and village, warrior king, do righteously; and so By following a righteous line to heayen thou, sire, shalt go. In every land and realm, O king, do righteously; and so By following a righteous line to heaven thou, sire, shalt go. To brahmins and ascetics all, do righteously; and so By following a righteous line to heaven thou, sire, shalt go. To beasts and birds, O warrior king, do righteously; and so By following a righteous line to heaven thou, sire, shalt go.

Do righteously, O warrior king; from this all blessings flow; By following a righteous course to heaven thou, sire, shalt go. With watchful vigilance, O king, on paths of goodness go: The brahmins, Indra, and the gods have won their godhead so. [227] When the king had thus been taught the law by his commanderin-chief Ahiparaka, he got rid of his infatuation for Ummadanti. The Master, having ended his lesson, revealed the Truth, and identified the Birth. At the end of the Truths the Brother was established in the First Path. At that time Ananda was the charioteer Sunanda, Sariputta was Ahiparaka, Uppalavanna was Ummadanti, the followers of Buddha were the rest of the courtiers, and I myself was king Sivi. 1 Jataka, vol. tv. p. 263 (English version). 8—2 116 The Jataka. Book XVIII. “What mean these things,” etc. This story the Master, while residing at Jetavana, told concerning the Perfection of Wisdom. The incident will be found related in the Mahaummagga2. Now on this occasion the Master said, “ Not now only, but formerly also, the Tathagata was wise and crushed all disputants, and with these words he told a story of the past. Once upon a time in the reign of Brahmadatta the Bodhisatta was born at Benares in the kingdom of Kasi, in the family of a North brahmin magnate, worth eighty crores, and they named him young Bodhi. When he came of age, he was instructed in all learning at Takkasila, and returning home he dwelt in the midst of household cares.

By and bye renouncing evil desires he retired to the Himalaya region [228] and took up the ascetic life of a wandering mendicant, and dwelt there for a long time, living on roots and wild berries. At the rainy season he came down from the Himalayas and going on his begging rounds he gradually approached Benares. There he took up his abode in the royal park, and on the following day going his round in the city for alms, in his character of a mendicant, he drew nigh to the palace gate. The king standing at his window saw him, and, being delighted with his calm demeanour, he introduced him into his palace and seated him on the royal couch. After a little friendly talk, the king listened to an exposition of the Law and then offered him a variety of dainty food. The Great Being accepted the food and thought, “ Verily this king’s court is full of hatred and abounds in enemies. Who, I wonder, will rid me of a fear that has sprung up in my mind?” And observing a tawny hound, a favourite of the king’s, standing near him, he took a lump of food and made a show of wishing to give it to the dog. The king being aware of this had the dog’s dish brought and bade him take the food and give it to the dog. The Great Being did so and then finished his own meal.

And the king, gaining his consent to the arrangement, had a hut of leaves built for him in the royal park within the city, and, assigning to him all that an ascetic required, he let him dwell there. And two or three times every:day the king came to pay his respects to him. And at meal times the Great Being continued to

? Compare Jataka-M@la, xx. The Story of the Mahabodhi, and Digha Nikdaya, u. Samanna-Phala (Dialogues of the Buddha translated by R. Dayids, p. 65). 2 Jadtaka, vol. v1. No, 546. ee a oe ee eye eee sit on the royal couch and to share the royal food. And so twelve years passed. Now the king had five councillors who taught him his temporal and spiritual duties. One of them denied the existence of Cause (Karma), Another believed everything was the act of a Supreme Being. A third professed the doctrine of previous actions. A fourth believed in annihilation at death. A fifth held the Kshatriya doctrine. He who denied the Cause taught the people that beings in this world were purified by rebirth. He who believed in the action of a Supreme Being taught that the world was created by him. He who believed in the consequences of previous acts taught that sorrow or joy that befalls man here is the result of some previous action. The believer: in annihilation taught that no one passes hence to another world, but that this world is annihilated. He who professed the Kshatriya creed taught that one’s own interest is to be desired even at the cost of killing one’s parents. These men were appointed to sit in judgment in the king’s court, [229] and being greedy of bribes they dispossessed the rightful owner of property. Now one day a certain man, being worsted in a false action at law, saw the Great Being go into the palace for alms, and he saluted him and poured his grievance into his ears, saying, “ Holy Sir, why do you, who take your meals in the king’s palace, regard with indifference!

the action of his lord justices who by taking bribes ruin all men? Just now these five councillors, taking a bribe at the hands of a man who brought a false action, have wrongfully dispossessed me of my property.” So the Great Being moved by pity for him went to the court, and giving a righteous judgment reinstated him in his property. The people with one consent loudly applauded his action. The king hearing the noise asked what it meant, and on being told what it was, when the Great Being had finished his meal, he took a seat beside him and asked, “Is it true, Reverend Sir, as they say, that you have decided a lawsuit?” “It is true, Sire.” The king said, ‘‘It will be to the advantage of the people, if you decide cases: henceforth you are to sit in judgment.” “Sire,” he replied, “we are ascetics; this is not our business,” ‘Sir, you ought to do it in pity to the people. You need not judge the whole day, but when you come here from the park, go at early dawn to the place of judgment and decide four cases ; then return to the park and after partaking of food decide four more cases, and in this way the people will derive benefit.” After being repeatedly importuned, he agreed to it and henceforth he acted accordingly. Those who brought fraudulent actions found no further opportunity, and the councillors not getting any bribes were in evil plight and thought, “Ever since this mendicant Bodhi began to sit in judgment, we get nothing at all.” And calling him the king’s enemy they said, “Come, let us slander him to the king and bring about his death.” So drawing nigh to the king they said, 1 ajjhupekkhati. Compare Jataka, 1. 147, Cullavagga, tv. 4. 8.

118 The Jataka. Book XVIII. “Sire, the mendicant Bodhi wishes you harm.” The king did not believe them and said, “Nay, he is a good and learned man ; he would not do so.” “ Sire,” they replied, “all the citizens are his creatures: [230] we are the only five people he cannot get under his thumb. If you do not believe us, when he next comes here, take note of his following.” The king agreed to do so, and standing at his window he watched for his coming, and, seeing the crowd of suitors who followed Bodhi without his knowledge, the king thought they were his retinue, and being prejudiced against him he summoned his councillors and asked, ‘‘ What are we todo?” “ Have him arrested, Sire,” they said. ‘Unless we see some gross offence on his part,” he said, ‘‘how are we to arrest him?” ‘Well then diminish the honour that is usually paid to him, and when he sees this falling off of respect, being a wise mendicant, he will without saying a word to anyone run away of his own accord.” The king fell in with this suggestion and gradually diminished the respect paid to him. On the first day after this they seated him on a bare couch. — He noticed it and at once knew that he had been slandered to the king, and returning to the park he was minded to take his departure that very day, but he thought, “When I know for certain, I will depart,” and he did not go away.

So the next day when he was seated on the bare couch, they came with food prepared for the king and other food as well, and gave him a mixture of the two. On the third day they did not suffer him to approach the dais, but placing him at the head of the stairs they offered him mixed food. He took it and retiring to the park made his meal there. On the fourth day they placed him on the terrace below and gave him broth made of rice dust, and this too he took to the park and made his meal there. The king said, “Though the honours paid to him are diminished, yet Great Bodhi, the mendicant, does not go away. What are we to do?” “Sire,” they said, ‘it is not for alms he comes here; but he is seeking sovereignty. If he were coming merely for the alms, he would have run away the very first day he was slighted.” ‘What then are we to do?” “Have him slain tomorrow, Sire.” He said, “It is well,” and placing swords in the hands of these very men he said, ‘“‘ Tomorrow, when he comes and stands inside the door, cut off his head and make mincemeat of him, and without saying a word to anyone throw his body on a dunghill, and then take a bath and return here.”

They readily agreed and said, “Tomorrow we will come and do so,” [231] and having arranged matters with one another they departed to their several homes. The king too after his evening meal lay down on the royal couch and called to mind the virtues of the Great Being. Then straightway sorrow fell upon him and the sweat poured from his body, and getting no comfort in his bed he rolled about from side to side. Now his chief queen lay beside him but he exchanged not a single word with her. Sowshe asked him, saying, ‘‘ How is it, Sire, that you do not say a word to me? Have I in any way offended you?” ‘No, lady,” he said, “ but they tell me the mendicant Bodhi has become an enemy of ours. I have ordered five of my councillors to slay him tomorrow. After killing him they will cut him in pieces and cast his body on a dunghill. But for twelve years he has taught us many a truth. No single offence in him has ever been clearly seen by me before, but at the instigation of others I have ordered him to be put to death, and this is why I grieve.” Then she comforted him, saying, ‘‘If, Sire, he is your enemy, why do you grieve at killing him? Your own safety must be attended to, even if the enemy you slay is your own son.

Do not take it to heart.” He was reassured by her words and fell asleep. At that moment the well-bred tawny hound hearing the talk thought, “Tomorrow by my own power I must save this man’s life.” So early next morning the dog went down from the terrace and coming to the big door he lay with his head on the threshold, watching the road by which the Great Being came. But those councillors with swords in their hands came early in the morning and took their stand inside the door. And Bodhi duly observing the time came from the park and approached the palace door. Then the hound seeing him opened his mouth and showed his four big teeth and thought, “Why, holy Sir, do you not seek your alms elsewhere in India? Our king has posted five councillors armed with swords inside the door to slay you. Do not come accepting death as your fate’, but be off with all speed,” and he gave a loud bark. From his knowledge of the meaning of all sounds Bodhi understood the matter and returned to the park [232] and took everything that was necessary for his journey. But the king standing at his window, when he found he was not coming, thought, “If this man is my enemy, he will return to the park and gather together all his forces and will be prepared for action, but if otherwise, he will certainly take all that he requires and be ready to go away. I will find out what he is about.” And going to the park he found the Great Being coming out of his hut of leaves and with all his requisites at the end of his cloister walk, ready to start, and saluting him he stood on one side and uttered the first stanza :

What mean these things, umbrella, shoes, skin-robe and staff in hand ? What of this cloak and bowl and hook? I fain would understand Why in hot haste thou wouldst depart and to what far-off land. On hearing this the Great Being thought, “I suppose he does not understand what he has done. I will let him know.” And he repeated two stanzas : These twelve long years I’ve dwelt, O king, within thy royal park ; And never once before to-day this hound was known to bark. To-day he shows his teeth so white, defiant now and proud, And hearing what thou toldst the queen, to warn me, bays aloud. 1 Jataka, tv. 417, ‘‘ with death written on the brow.” 120 The Jataka. Book X VILI. Then the king acknowledged his sin, and asking to be forgiven the repeated the fourth stanza: [233] The sin was mine: thee, holy sir, my purpose was to slay; But now I favour thee once more, and fain would have thee stay. Hearing this the Great Being said, “ Of a truth, Sire, wise men do not dwell with one who without having seen a thing with his own eyes follows the lead of others,” and so saying he exposed his misconduct and spoke thus :

My food of old was pure and white, next motley ’twas in hue, Now it is brown as brown can be. ’Tis time that I withdrew. First on the dais, then upstairs and last below I dine; _ Before I’m thrust out neck and crop, my place I will resign. Affect thou not a faithless friend: like a dry well is he ; However deep one digs it out, the stream will muddy be. A faithful friend aye cultivate, a faithless one eschew, As one athirst hastes to a pool, a faithful friend pursue. Cling to the friend that clings to thee, his love with love requite; One who forsakes a faithful friend is deemed a sorry wight. Who cleaves not to a steadfast friend, nor love requites with love, Vilest of men is he, nor ranks the monkey tribe above. To meet too often is as bad as not to meet at all; To ask a boon a whit too soon—this too makes love to pall. Visit a friend but not too oft, nor yet prolong thy stay; At the right moment favours beg: so love will ne’er decay. Who stay too long find oftentimes that friend is changed to foe; So ere I lose thy friendship I will take my leave and go.

[234] The king said : Though I with folded hands beseech, thou wilt not lend an ear, Thou hast no word for us to whom thy service would be dear, I crave one favour: come again and pay a visit here. The Bodhisatta said : If nothing comes to snap our life, O king, if thou and I Still live, O fosterer, of thy realm, perhaps I'll hither fly, And. we may see each other yet, as days and nights go by. [235] Thus spoke the Great Being and preached the Truth to the king, saying, “ Be vigilant, O Sire.” And leaving the park, after going a round for alms in a district of his own, he departed from Benares and by degrees reached a place in the Himalayas, and after dwelling some time there he descended from the hills and settled in a forest near a frontier village. As soon as he was gone, those councillors once more sat in judgment, robbing the people, and they thought, “Should Great Bodhi, the mendicant, return, we shall lose our livelihood. What are we to do to prevent his coming back ?” Then this occurred to them: ‘Such people as these cannot leave any object to which they are attached. What can be the object here to which he is attached?” Then feeling sure it must be the king’s

chief consort, they thought, ‘This is the reason why he would return here. We will be beforehand’ with them and put her to death.” And they repeated this to the king, saying, “Sire, to-day a certain report is current in the city.” ‘What report?” he said. “Great Bodhi the mendicant and the queen send messages to and fro, one to the other.” “With what objects?” “His message to the queen, they say, is this, ‘Will you be able by your own power to put the king to death and to grant me the white umbrella?’ Her message to him is, ‘The king’s death, verily, is my charge: you are to come quickly.’” They constantly repeated this till the king believed it and asked, ‘‘ What then is to be done?” They answered, “We must put the queen to death.” And without investigating the truth of the matter he said, “ Well then put her to death: and cutting up her body piecemeal throw it on the dunghill.” They did so, and the news of her death was noised abroad throughout the city. Then her four sons said, ‘‘Our mother though innocent has been put to death by this man,” and they became the king’s enemies. And the king was greatly terrified. The Great Being in due course heard what had happened and thought, ‘‘ Excepting myself there is no one that can pacify these princes and induce them to forgive their father;

I will save the king’s life and deliver these princes from their evil purpose.” So next day he entered a frontier village and after eating the flesh of a monkey given to him by the inhabitants [236] he begged for its skin which he had dried in his hermit’s hut till it had lost all smell and then made it into an inner and outer robe which he laid upon his shoulder. Why did he do so? That he might say, “It is very helpful to me.” Taking the skin with him he gradually made his way to Benares and drawing nigh to the young princes he said to them, “To murder one’s own father is a terrible thing: you must not do this. No mortal is exempt from decay and death. I have come here to reconcile you; when I send a message, you are to come to me.” After having thus exhorted the youths, he entered the park within the city and seated himself upon a stone slab, spreading the monkey-skin over it.

When the keeper of the park saw this, he went in haste to tell the king. The king on hearing it was filled with joy, and taking those councillors with him went and saluted the Great Being, and sitting down began to converse pleasantly with him. The Great Being without any exchange of friendly greeting went on stroking his monkey-skin, The king said, “Sir, without making any provision® for me you continue to rub your monkey-skin, Is this more helpful to you than Iam?” “Yes, Sire, this monkey is of the greatest service to me, I travelled about sitting on its back. It carried my water-pot for me. It swept out my dwelling- 1 patigace’eva, v.l. patikacc’eva, Refer to Trenckner’s Milindapaiiha, note 48*, pp. 421, 422. It has here the force of the Latin wltro. 2 Another reading is akathetvd, ‘‘ without addressing a word to me,” 122 The Jataka. Book XVIII. place. It performed various duties of a minor kind for me. Through its simplicity I ate its flesh and having had its skin dried I spread it out and sit and lie on it: so it is very useful to me.” Thus did he, in order to refute these heretics, attribute the acts of a monkey to the monkey-skin, and with this object he spoke as he did. From his having formerly dressed in its skin he said, “I travelled about sitting on its back.” From placing it

on his shoulder and from having thus carried his drinking vessel he said, “It carried my drinking vessel.” From the fact of having swept the ground with the skin he said, “It sweeps out my dwelling place.” When he lies down, because his back is touched by this skin, and when he steps upon it, because it touches his feet, he says, “It performed such and such various duties for me”: when he was hungry, because he took and ate its flesh, he says, [237] “ Being such a simple creature, I ate its flesh.” On hearing this those councillors thought, ‘‘This man is guilty

of murder. Consider, pray, the act of this ascetic: he says he killed a — monkey, ate its flesh and goes about with its skin,” and clapping their hands they ridiculed him. The Great Being, on seeing them do this, said, “These fellows do not know that I am come with this skin to refute their heresies: I will not tell them.” And addressing the one that denied the Cause, he asked, saying, “Why, sir, do you blame me?” ‘‘ Because you have been guilty of an act of treachery to a friend and of murder.” Then the Great Being said, “ If one should believe in you and in your doctrine and act accordingly, what evil has been done?” And refuting his heresy he said; If this thy creed, ‘All acts of men, or good or base, From natural causes spring, I hold, in every case,’ Where in involuntary acts can sin ‘find place ? If such the creed thou holdst and this be doctrine true, Then was my action right when I that monkey slew. Couldst thou but only see how sinful is thy creed, Thou wouldst no longer then with reason blame my deed. [238] Thus did the Great Being rebuke him and reduce him to silence. The king, feeling annoyed at the rebuke before the assembly, collapsed?! and sat down. And the Great Being, after refuting his heresy, addressed the one who believed that everything is brought about by a Supreme Being and said, “Why, sir, do you blame me, if you really fall back upon the doctrine that everything is the creation of a Supreme Being?” And he repeated this verse:

If there exists some Lord all powerful to fulfil In every creature bliss or woe, and action good or ill, That Lord is stained with sin. Man does but work his will. If such the creed thou holdst and this be doctrine true, Then was my action right when I that monkey slew. 1 paitakkhandha, see note on p. 10. Couldst thou but only see how sinful is thy creed, Thou wouldst no longer then with reason blame my deed. Thus did he, like one knocking down a mango with a club stick taken from the mango tree, refute the man who believed in the action of some Supreme Being by his very own doctrine, and then he thus addressed the believer in all things having happened before, saying, ‘‘ Why, sir, do you blame me if you believe in the truth of the doctrine that everything has happened before?” And he repeated this verse : From former action still both bliss and woe begin ; This monkey pays his debt, to wit, his former sin : Each act’s a debt discharged. Where then does guilt come in? [239] If such the creed thou holdst and this be doctrine true, Then was my action right when I that monkey slew.

Couldst thou but only see how sinful is thy creed, Thou wouldst no longer then with reason blame my deed. Having thus refuted the heresy of this man tov, he turned to the believer in annihilation’ and said, “ You, sir, maintain that there is no reward and the like, believing that all mortals suffer annihilation here, and that no one goes to a future world. Why then do you blame me?” And rebuking him he said : ; Each living creature’s form four elements compose ; To these component parts dissolved each body goes. The dead exist no more, the living still live on; Should this world be destroyed, both wise and fools are gone: Amidst a ruined world guilt-stain defileth none. If such the creed thou holdst and this be doctrine true, Then was my action right when I that monkey slew. Couldst thou but only see how sinful is thy creed, Thou wouldst no longer then with reason blame my deed. [240] Thus did he refute the heresy of this one too and then addressing him who held the Kshatriya doctrine, he said, “ You, sir, maintain that a man must serve his own interests, even should he have to kill his own father and mother. Why, if you go about professing this belief, do you blame me?” And he repeated this verse :

The Kshatriyas say, poor simple fools that think themselves so wise, A man may kill his parents, if occasion justifies, Or elder brother, children, wife, should need of it arise. Thus did he withstand the views of this man too, and to reveal his own view he said: ‘From off a tree beneath whose shade a man would sit and rest, ’"Twere treachery to lop a branch. False friends we both detest. 1 ucchedavada, Compare Vinaya Texts, u. 111, Dhamma Sazgani, p. 268 of translation, and Buddhist Suttas, p. 149 (S.B.E. x1.) and Katha Vatthu, Pakarana Atthakatha, p. 6 (P. T. S. J. 1889). 124 The Jataka. Book XVIII. But if occasion should arise, then extirpate that tree.’ That monkey then, to serve my needs, was rightly slain by me. If such the creed thou holdst and this be doctrine true, Then was my action right when I that monkey slew. Couldst thou but only see how sinful is thy creed, Thou wouldst no longer then with reason blame my deed. [241] Thus did he refute the doctrine of this man too, and now that all these five heretics were dumbfounded and bewildered’, addressing the king he said, “Sire, these fellows with whom you go about are big thieves who plunder your realm. Oh! fool that you are, a man by consorting with fellows such as these both in this present world and that which is to come would meet with great sorrow,” and so saying he taught the king the Truth and said :

This man avers, ‘There is no cause.’ Another, ‘One is Lord of all.’ Some hold, ‘Each deed was done of old.’ Others, ‘All worlds to ruin fall.’ These and the Kshatriya heretics are fools who think that they are wise, Bad men are they who sin themselves and others wickedly advise, Evil communications aye result in pains and penalties. Now by way of illustration, enlarging on the text of his sermon, he said : A wolf disguised as ram of old Drew unsuspected nigh the fold. The *panic-stricken flock it slew, Then scampered off to pastures new. Thus monks and brahmins often use A cloak, the credulous to abuse. Some on bare ground all dirty lie, Some fast, some squat in agony. [242] Some may not drink, some eat by rule, As saint each poses, wicked fool. An evil race of men are they, and fools who think that they are wise, All such not only sin themselves, but others wickedly advise, Eyil communications aye result in pains and penalties. Who say, ‘No Force exists in anything,’ Deny the Cause of all, disparaging Their own and others’ acts as vanity, O king, An evil race of men are they, and fools who think that they are wise, All such not only sin themselves, but others wickedly advise, Evil communications aye result in pains and penalties.

If Force exists not anywhere nor acts be good or ill, : Why should a king keep artisans, to profit by their skill? It is because Force does exist and actions good or ill, That kings keep ever artisans and profit by their skill. 1 nippatibhana, cf. appatibhdna, Cullavagga, tv. 4. 8. 2 Reading vitidsayitva for citrdsayitva, If for a hundred years or more no rain or snow should fall, Our race, amidst a ruined world, would perish one and all. But as rains fall and snow withal, the changing year ensures, ‘That harvest ripens and our land for ages long endures. 1The bull through floods a devious course will take &c. Who plucketh fruit before it has well ripened on the tree, Destroys its seed and never knows how sweet the fruit may be. [243] So he that by unrighteous rule his country has destroyed, The sweets that spring from righteousness has never once enjoyed. But he that lets the fruit he plucks first ripen on the tree, Preserves its seed and knows full well how sweet the fruit may be. So he too by his righteous rule that has preserved the land, How sweet the fruits of justice are can fully understand.

The warrior king that o’er the land unrighteous sway shall wield Will suffer loss in plant and herb, whate’er the ground shall yield. So should he spoil his citizens so apt by trade to gain, A failing source of revenue will his exchequer drain. And should he vex his soldiers bold, so skilled to rule the fight, His army will fall off from him and shear him of his might. So should he wrong or sage or saint, he meets his due reward, And through his sin, howe’er high born, from heaven will be debarred. And should a wife by wicked king, though innocent, be slain, He suffers in his children and in hell is racked with pain. Be just to town and country folk and treat thy soldiers well, Be kind to wife and children and let saints in safety dwell. A monarch such as this, O Sire, if free from passion found, Like Indra, lord of Asuras, strikes terror all around. [245] The Great Being having thus taught the Truth to the king summoned the four young princes and admonished them, explaining to them the king’s action, and he said, “ Ask the king’s pardon,” and having persuaded the king to forgive them, he said, “Sire, henceforth do not accept the statement of slanderers without weighing their words, and be not guilty of any similar deed of violence, and as for you young princes, act not treacherously towards the king,” and he thus admonished them all.

Then the king said to him, “ Holy Sir, it was owing to these men that I sinned against you and the queen, and through accepting their statement I wrought this evil deed. [246] I will put all five of them to death.” “Sire, you must not do this.” “Then I will order their feet and hands to be cut off.” “This too you must not do.” The king assented, saying, “It is well,” and he stript them of all their property and disgracing them in various ways, by fastening their hair into five locks’, by putting them into

1 These lines are to be found in Jataka, vol. 11. p. 74 (Hnglish) and vol. vy. p. 113. 2 Compare Katha Sarit Sagara, x11. 168, Tawney’s translation, vol. 1. p. 80, where as a mark of disgrace a woman’s head is so shayed that five locks are left. Jataka v1. 135 shows that the cala@ was sometimes a-mark of slavery. In Jataka v. p. 249 a little boy of poor parents is described as wearing his hair in this fashion. 126 The Jataka. Book XVIII. fetters and chains and by sprinkling cow-dung over them, he drove them out of his kingdom. And the Bodhisatta after staying there a few days and admonishing the king, biddmg him be vigilant, set off for the Himalayas and developed supernatural power arising out of mystic meditation, and so long as he lived, cultivating the Perfect States, he became a denizen of the Brahma world. The Master here ended-his lesson and saying, “ Not now only, Brethren, but formerly also, the Tathagata was wise and crushed all disputants,” he thus identified the Birth: “At that time the five heretics! were Puraina Kassapa, Makkhali Gosala, Pakudha Kaccina, Ajita Kesakambali, Nigantha Nathaputta, the tawny dog was Ananda, and the wandering mendicant Mahabodhi was I myself. :

1 For these heretics see Hardy’s Manual, p. 300, and Vinaya Texts, u. 111. Some of their names are found elsewhere with different forms, Pirana, Kakudha Kaccayana and Nataputta.

[247] “A thousand crowns,” etc. This is a story told by the Master, while dwelling at Jetavana, concerning the Perfection of Renunciation. On this occasion the Bodhisatta sitting in the Hall of Truth in the midst of the Brethren, as they were singing the praises of the Perfection of Renunciation, said, “Brethren, not now only, but of old also the Tathagata verily left the world and made the Great Renunciation,” and so saying he related a story of the past. Once upon a time, the Magadha king reigned in Rajagaha. The Bodhisatta was born to his chief queen and on his naming-day they called him prince Arindama. On the very day of his birth a son was also born to the royal chaplain, and to him they gave the name of young Sonaka. The two lads grew up together and when they were of age they were exceedingly handsome, in appearance not to be distinguished one from another, and they went to Takkasila and, after being trained in all sciences, they left that place with the intention of learning the practical uses of arts and local observances, and gradually in the course of their wanderings found their way to Benares. There they took up their abode in the royal park and next day entered the city. That very day certain men being minded to make an offering of food to brahmins provided some rice-porridge and arranged seats, and on seeing these youths approach they brought them into the house and made them sit upon the seats they had prepared.

On the seat allotted to the Bodhisatta a white cloth was spread, on that assigned to Sonaka a red woollen rug. On seeing this omen Sonaka at once understood that this day his dear friend Arindama [248] would become king in Benares, and that he would offer him the post of commander-in-chief. After they had finished their meal they returned together to the park. Now it was the seventh day since the king of Benares had died and the royal house was without an heir. So the councillors and the rest after washing themselves, head and all,

1 Compare the story of Darimukha, No. 378, vol. 11, p. 156 (English translation), 128 The Jataka. Book XIX. assembled together and saying, “Thou art to go to the house of the man that is worthy to be king,” they started the festal car’. On leaving the city it gradually approached the park and stopping at the park gate it stood there, ready for any one to mount ‘upon it. The Bodhisatta lay, with his outer robe wrapped about his head, on the royal slab of stone, while the lad Sonaka sat near him. On hearing the sound of musical instruments Sonaka thought, ‘Here comes the festal car for Arindama. To-day he will be made king and he will offer me the post of commander. But verily I have no desire for rule: when he is gone away, I will leave the world and become an ascetic,” and he stood on one side in concealment. The chaplain on entering the park saw the Great Being lying there and ordered his trumpets to be sounded. The Great Being woke up and after turning over and lying for a while he rose up and sat cross-legged on the stone seat. Then the chaplain spreading out his arms in a supplant attitude cried, ‘The kingdom, Sire, comes to you.” ‘Why, is there no heir to the throne?” ‘Even so, Sire.” ‘Then it is well,” he said. So they sprinkled him to be king then and there.

And mounting him on the car they brought him with a vast escort into the city. After a solemn procession round the city he ascended to his palace and in the greatness of his glory he forgot all about young Sonaka. But when the king was gone, Sonaka returned and sat on the stone seat, and so it was that a withered leaf of a sal tree fell from its stalk in front of him, and on seeing it he cried, “Even as this leaf, so will my body fall into decay,” and acquiring supernatural insight by reflecting on the impermanence of all things he attained to the state of a paccekabuddha, and at this very instant his characteristic as a layman vanished, and the marks of an ascetic became visible, and saying, ‘“‘There is no more re-birth for me,” in the utterance of this aspiration he set out for the cave of Nandamila. And the Great Being after the lapse of forty years remembered Sonaka and said, ‘“‘ Where in the world can Sonaka be?” And time after time calling him to mind [249] he found no one to tell him saying, ‘‘I have heard of him or I have seen him.” And sitting cross-legged on a royal throne upon a magnificent dais, surrounded by a company of minstrels and mime dancers, in the enjoyment of his glory, he said, ‘‘ Whosoever shall hear from some one that Sonaka dwells in such and such a place and shall repeat it to me, to him I promise a hundred pieces of money, but whosoever shall see him with his own eyes and shall tell me, to him I promise a thousand pieces of money,” and giving expression to this inspired utterance, in the form of a song, he repeated the first stanza :

A thousand crowns for one that sees my friend and playmate dear, A hundred lo! I give if one of Sonaka should hear. 1 phussaratha, Jataka ut, 238, rv. 39, and especially Mahdjanaka, vt. No. 539. Then a nautch girl, catching it up, as it were, from his very mouth, sang the words, and then another and another took it up till the whole harem, thinking it was a favourite air of the king’s, all sang it. And gradually both towns-people and country-folk sang the same song and the king too constantly sang it. At the end of fifty years the king had many sons and daughters, and the eldest son was called prince Dighivu. At this time the paccekabuddha Sonaka thought, “King Arindama is anxious to see me. I will go and explain to him the misery of evil desires and the blessing of Renunciation, and will show him the way to become an ascetic. And by his supernatural power he conveyed himself thither and took a seat in the park. At that moment a boy seven years old, wearing his hair in five knots, was sent there by his mother, and as he was gathering sticks in the park garden he sang over and over again this song. Sonaka called the boy to him and asked him saying, “ Why, my lad, do you always sing the same song and never sing anything else? Do you not know

any other song?” “T know others, holy Sir, but this is the king’s favourite song, and so I constantly sing it.” “Has any one been found to sing a refrain to this song?” “No, Sir.” “TI will teach you one and then you can go and sing the refrain before the king.” ‘Yes, Sir.” So he taught him the refrain ‘A thousand crowns’ and the rest of it, and when the boy had mastered it, [250] he sent him off, saying, ““Go, my lad, and sing this refrain before the king and he will grant you great power.

What have you to do with gathering sticks? Be off with you as quick as you can.” “It is well,” said the boy, and having mastered the refrain and saluted Sonaka he said, “ Holy Sir, until I bring the king, do you remain here.” With these words he went off as fast as he could to his mother and said to her, “Dear mother, give me a bath and dress me in my best clothes: to-day will I free you from your poverty.” And when he had taken a bath and was smartly dressed, he went to the door of the palace and said, ‘Porter, go and tell the king and say, ‘A certain lad has come and even now stands at the door, prepared to sing a song with you.’”’ So the porter made haste and told the king. The king summoned him to his presence and said, “Friend, would you sing a song with me?” “Yes, Sire.” ‘Then sing it.” “My lord, I will not sing it here, but have a drum beaten through the city and bid the people assemble together. I will sing before the people.” The king ordered this to be done, and, taking his seat in the middle of a couch under a magnificent pavilion and assigning a suitable seat to the boy, he said, “ Now then sing your song.” “Sire,” he said, “you sing first and then I will sing a refrain to it.” Then the king sang first, repeating this stanza :

A thousand crowns for one that sees my friend and playmate dear, A hundred lo! I give if one of Sonaka should hear, 130 The Jataka. Book XIX. Then the Master, to make it clear that the boy with his hair dressed _in five knots sang a refrain to the song begun by the king, in his Perfect Wisdom repeated two lines : - Then up and spake that little boy—five tangled locks he wore— ‘The thousand give to me who saw, who heard a hundred more: [ll tell thee news of Sonaka, thy playfellow of yore.’ The verses that follow are to be taken in their obvious connexion. [251] Pray in what country, realm, or town hast thou a-wandering been, And where was Sonaka, my friend, I prithee tell me, seen? Within this realm, in thine own park is many a big sal tree With leaves dark green and stems so straight, a pleasant sight to see ; Their branches densely interlaced, cloud-like, to heaven they rise, And at their foot lo! Sonaka in meditation lies, A ; Filled with the Arhat’s holy calm, when human passion dies. The king then started in full force and levelling the road He made his way straight to the place of Sonaka’s abode.

There wandering midst an ample grove within his pleasure ground, All passionless, in saintly bliss, his friend at rest he found. Without saluting him he sat on one side and, by reason of his being himself given up to evil passion, he fancied he was some poor wretch and addressed him in this stanza : His parents dead, with shaven head, clad in monk’s robe I see A wretched Brother in a trance, stretched here. beneath this tree. On hearing this said Sonaka, ‘He is no wretched wight Who in his every action, Sire, has aye attained to right. [252] Nay rather wretched those who right neglect and practise ill, For evil doer evil doom is destined to fulfil,’ Thus did he rebuke the Bodhisatta, and he pretending not to know he was being rebuked, talking in a friendly way with him, declared his name and family and spoke this stanza ; As king of Kasi I am known, Arindama my name, Since coming here, Sir, hast thou met with aught deserving blame? Then the paccekabuddha said, ‘‘ Not merely while dwelling here but nowhere else have I met with any discomfort,” and he began to tell in verse the blessings of the monk :

*Mongst blessings of poor homeless monk I ever count it one, In jar or maund or granary he stores has hoarded none, But only craves what others leave and lives content thereon. The next of all his blessings this is one deserving praise, He free from blame enjoys his food and no one him gainsays. Third blessing of the monk I hold is this, that all his days He eats his food in happiness and no one him gainsays. The fourth of all his blessings is that wheresoe’er he goes, He wanders free throughout the realm and no Attachment knows. Fifth blessing this that should the town, wherever he may be, Perish in flames, he suffers not, for nought to burn has he. [253] The sixth of all the blessings he may reckon to his lot, That if the realm should be despoiled, he suffers not a jot. The seventh of the blessings that to poverty he owes, Though robbers should his path beset, and many dangerous foes, With bowl and robe the holy man ever in safety goes. Last blessing this that wheresoe’er our wanderer may fare, Homeless and poor, he journeys on without regret or care. [254] Thus did the paccekabuddha Sonaka tell of the eight blessings of the monk, and even beyond this he could have told of a hundred, nay a thousand immeasurable blessings, but the king being given up to sensual desires cut short his speech, saying, ‘I have no need of monkish blessings,” and to make it clear how devoted he was to evil passions he said :

Thy many blessings thou mayst praise but what am I to do Who worldly pleasures, Sonaka, so greedily pursue ? Dear are all human joys to me and heavenly joys as well, But how to gain both worlds at once, to me, I prithee, tell. Then the paccekabuddha answered him : [255] Who greedily on pleasure bent their worldly lusts would sate, Work wickedness awhile, to be re-born in woeful state. But they who leave desire behind through life all fearless go, And reaching concentration! pure are ne’er re-born to woe. Here tell I thee a parable; Arindama, give heed, Some that are wise through parable my meaning best may read. See! borne along on Ganges’ flooded tide a carcase vast, A foolish crow thought to himself as it was floating past, ‘Oh what a carriage I have found and goodly store of food, Here will I stay both night and day, enjoying blissful mood.’ So eats he flesh of elephant and drinks from Ganges’ stream, And budging not sees grove and shrine pass by him in a dream. Thus heedless and on carrion vile so all intent was he, The Ganges swept him headlong to the perils of the sea.

But when with food exhausted he, poor bird, essayed a flight, Nor east nor west nor south nor north was any land in sight. Far out at sea, so weak was he, long ere he reached the shore, Midst countless perils of the deep he fell to rise no more. For crocodiles and monster fish, where our poor flutterer lay, Came ravening all around and quick devoured their quivering prey. So thou and all that greedily pleasures of sense pursue Are deemed as wise as was this crow, till ye all lusts eschew. My parable proclaims the Truth. To it, O king, give heed, Thy fame for good or ill will grow according to thy deed. [257] Thus by means of this parable did he admonish the king and, in order to fix it firmly in his mind, he repeated this stanza : In pity once, nay even twice, utter the warning word, But keep not on repeating it, like slave before his lord. 1 ekodibhava, concentration of mind, see R, Morris, P. T. S, J, 1885, p. 32 and Academy, March 27, 1886, 9—2 132 The Jataka. Book XIX. Thus in his wisdom infinite did Sonaka the seer Instruct the king, and then in space straightway did disappear.

This stanza. was inspired by Perfect Wisdom. And the Bodhisatta stood gazing on him as he passed through the air, so long as he remained within the range of his vision, but when he had passed out of sight, he was greatly agitated and thought, “This brahmin, low-born' fellow that he.is, after scattering the dust from his feet upon my head, though I am sprung from an unbroken line of nobles, [258] has disappeared in the sky: I must to-day renounce the world and become a religious. So in his desire to join the religious and give up his kingdom he repeated a couple of stanzas : Where are my charioteers, despatched a worthy king to find ? I would not longer reign; henceforth my crown I have resigned. Tomorrow one may die, who knows? I'll be ordained to-day ; Lest, like the foolish crow, I fall ’neath passion’s baneful sway. On hearing him thus abdicate his throne his councillors said : Thou hast a son, Dighivu named, a goodly prince is he, By sprinkling raise him to the throne, for he our king shall be. Then, beginning with the stanza spoken by the king, the verses in due order are to be understood in their obvious connexion :

Then quickly bring Dighavu here, a goodly prince is he, By sprinkling raise him to the throne, for he your king shall be. When they had brought Dighavu there, their nursing king to be, His sire addressed his darling boy—an only son was he. Full sixty thousand villages I once did claim as mine, Take them, my son, to thee henceforth my kingdom I resign. Tomorrow one may die, who knows? I'll be ordained to-day ; Lest, like the foolish crow, I fall ‘neath passion’s baneful sway. Lo! sixty thousand elephants with splendour all bedight, With girths of gold, caparisoned with trappings golden-bright, Each ridden by his own mahout, with spikéd hook in hand, Take them, my son, I give them thee as ruler of the land. [259] Tomorrow one may die, who knows? I'll be ordained to-day; Lest, like the foolish crow, I fall neath passion’s baneful sway. Lo! sixty thousand horses here, bedecked in bright array —Sindh horses, all of noble breed and fleet of foot are they— Each ridden by a henchman bold, with sword and bow in hand, Take them, my son, I give them thee as ruler of the land. Tomorrow one may die, who knows? I'll be ordained to-day; Lest, like the foolish crow, I fall neath passion’s baneful sway.

Lo! sixty thousand cars all yoked, with banners flying free, With tiger skin and panther hide, a gorgeous sight to see, ? On a brahmin being called hina-jacco see Buddhist India by R. Davids, p. 60. Each driven by mailéd charioteers, all armed with bow in hand, Take them, my son, I give them thee, as ruler of the land. Tomorrow one may die, who knows? I'll be ordained to-day ; Lest, like the foolish crow, I fall neath passion’s baneful sway. Lo! sixty thousand kine so red, with bulls on every hand, Take them, my son, I give them thee as ruler of the land. Tomorrow one may die, who knows? I'll be ordained to-day; Lest, like the foolish crow, I fall ‘neath passion’s baneful sway. Here twice eight thousand maidens fair in goodly vesture stand, With many a jewelled bracelet decked and rings upon each hand, Take them, my son, I give them thee, as ruler of the land. Tomorrow one may die, who knows? I'll be ordained to-day; Lest, like the foolish crow, I fall ‘neath passion’s baneful sway. 1They say to me, ‘Thy mother dear, alas! poor boy, is dead,’ I cannot live without thee too. All joy from life is fled.

As close behind old elephant a young one oft is found Moving through mountain-pass or wood, o’er rough or level ground, So bowl in hand I'll follow thee, wherever thou mayst lead, Nor shalt thou find me burdensome or difficult to feed. 2As oft some ship of merchants seeking gain at any cost Is swallowed by a whirlpool’ and both ship and crew are lost, So lest I find a stumbling-block in this accurséd boy, Instal him in my palace there all pleasures to enjoy— [260] With maids whose hands caressing him with gleaming gold are bright, Like Sakka midst his nymphs divine, he'll ever take delight. Then brought they prince Dighaivu to the palace, home of joy, And seeing him these maidens fair addressed the royal boy. ‘Who art thou? Angel, minstrel-god, or Sakka known to fame, Dispensing alms in every town? We fain would learn thy name.’ No angel I nor minstrel-god nor Sakka known to fame, But heir to king of Kasi, prince Dighavu is my name. So cherish me and happy be: each one as wife I claim. Then thus unto Dighavu, their liege. lord, these maidens said ; ‘Where has the king a refuge gained, and whither is he fled?’

The king escaped from miry ways is safe upon dry ground, From thorns and jungle free at last the high road he has found. But I am set upon a path that leads to woeful state, Through thorns and jungle on I press to reach an awful fate. Welcome to us, as lion is to cubs in mountain lair, ; ; Bear sway henceforth, our sovereign lord, the true and rightful heir. [261] And having so spoken they all sounded their musical instruments and all manner of song and dance took place, and so great was his glory that the prince intoxicated by it forgot all about his father, but exercising his rule with justice he fared according to his deeds. But the Bodhisatta 1 This and the two following stanzas are spoken by the young prince. 2 This and the two following stanzas are spoken by king Arindama. 3 The commentary explains vohdra as a ‘monster fish’ or ‘ whirlpool.’ 134 The Jataka. Book XIX. developed the supernatural faculty resulting from Meditation and passed away to the Brahma world. The Master here ended his lesson and said, “Not now only, Brethren, but also of old the Tathagata verily made the Great Renunciation,” and he identified the Birth, saying, “At that time the paccekabuddha obtained Nirvana, the son was the young Rahula, and king Arindama was I myself.”

“At sight of Brahmadatta,” etc. This story the Master, while dwelling in the mango grove of Jivaka!, told concerning the murder of his own father by Ajatasattu. For owing to Devadatta [262] and at his instigation he had his father put to death. But when sickness arose in the schismatic congregation following upon the division in the Order, Devadatta resolved to go and ask pardon of the Tathagata, and, as he was journeying in a litter to Savatthi he was swallowed up by the earth at the gate of Jetavana. On hearing this Ajatasattu thought, “Because Devadatta was an enemy of the supreme Buddha, he has disappeared into the earth and is destined to the Avici hell. It was owing to him that I murdered my holy father, that king of Righteousness. I too shall surely be swallowed up by the earth.” And he was so terrified that he found no enjoyment in his royal splendour, and thinking he would rest awhile, he had no sooner fallen asleep than he seemed to be dropped into a world of iron nine leagues thick, and beaten as it were with iron spikes and devoured by dogs continually snapping at him, and with a terrible cry he rose up. So one day at full moon? during the caturmasya festival, when surrounded by a great retinue of courtiers he reflected on his own glory, he bethought him that his father’s glory was far greater than this, and that owing to Devadatta he had slain so excellent a king of Righteousness, and while he thought on this a fever sprang up in his limbs and his whole body was bathed in sweat.

And considering who could drive away this fear from him he concluded that except Dasabala there was no one, and thinking, “I have sinned greatly against the Tathagata: who verily will take me into his presence?” and concluding there was no one but Jivaka, he considered some way of getting him to go with him, and uttering a joyous cry, “O sir, what a lovely clear night it is,” he said, “what if to-day we were to pay our respects to some priest or brahmin ?” And when the virtues of Purdna® and other teachers had been sung by their respective

disciples, without attending to what they said he cross-questioned Jivaka, and on his telling of the virtues of the Tathagata and crying, “ Let his Majesty pay his respects to the Blessed One,” he ordered elephant cars to be got ready and went to the mango grove of Jivaka. And approaching the Tathagata with an obeisance and being kindly greeted by him, he inquired of the reward of asceticism in this present life, and after listening to a sweet discourse on this topic from the Tathagata, at the end of the sermon he announced his discipleship, and having been reconciled to the Tathagata he went his ways. Thenceforth distributing alms and keeping the moral law he associated with the Tathagata, and listening 1 Hardy’s Manual, pp. 244—257, and pp. 333—337. 2 Komudi, the full moon day in the month Kattika. 3 Instead of purana reading Purana, i.e. Purina Kassapa. Cf. Digha Nikaya, 11. 2, where the name appears as Pirana, to his sweet discourse on the Law and consorting with a virtuous friend, his fears abated and his feeling of horror disappeared, and he recovered his peace of mind and happily cultivated the four Ways of Deportment. Then one day they started a discussion in the Hall of Truth, saying, “Sirs, Ajatasattu after slaying his father was terror-stricken and finding no enjoyment in his regal splendour he experienced pain in every posture. Then he went to the Tathagata and by associating with a virtuous friend he lost his fears and enjoyed the happiness of lordship.” The Master came and asked, saying, “ What topic, Brethren, are you now engaged in discussing in conclave ?” [263] and on their telling him what it was, he said, “ Not now only, but of old too, this man, after murdering his pee through me recovered his peace of mind,” and he told a story of the past.

Once upon a time in Benares Brahmadatta begat a son, prince Brahmadatta. At the same time the Bodhisatta was conceived in the house of the family priest. And at his birth they named him young Samkicca. The two lads grew up together in the palace and were great friends. And when they came of age, after acquiring all learning at Takkasila, they returned home. Then the king appointed his son to be viceroy and the Bodhisatta still lived with him. Now one day the viceroy, when his father was gone to disport himself in the pleasure garden, beheld his great glory and conceived a longing for it, thinking, “‘ My father is more like a brother; if I shall wait for his death, I shall be an old man before I succeed to the crown. What good will it do me to get the kingdom then? I will kill my father and make myself king,” and he told the Bodhisatta what he thought of doing. The Bodhisatta rejected the idea, saying, “ Friend, the murder of a father is a serious matter. That way lies the road to hell. You must not do this deed. Pray do not kill him.” But he spoke of it again and again and was opposed by his friend for the third time. Then he consulted with his attendants and they fell in with the idea and devised a plot to kill the king. But the Bodhisatta hearing of it thought, ‘‘I will not consort with people like these,” and without taking leave of his father and mother he escaped by a housedoor’ and hid himself in the Himalaya country.

There he embraced the ascetic life and entered upon the supernatural powers arising from ecstatic meditation, living on roots and wild berries. But the prince, when his friend was gone away, put his father to death and enjoyed great glory. Hearing it said that young Samkicca had adopted the ascetic life, many youths of good family gave up the world and were ordained by him to the ascetic life. And he dwelt there surrounded by a great company of ascetics, all of whom had already reached the Attainments. The king, after killing his father, for a very short time enjoyed the pleasure of kingship,

1 Whenever any one wishes to leave the house without being observed, he goes out by the aggadvaram, perhaps a side or back-door, as opposed to the main entrance. Cf. Jataka, vol. 1. 114, vol. v. 132, Pali text. 136 The Jataka. Book XIX. and then was terror-stricken and lost his peace of mind and was like to one who had found his punishment’ in hell. Then calling to mind the Bodhisatta he thought, “My friend tried to stop me, saying the murder of one’s father was a grievous thing, but failing to persuade me he ran away to keep himself free from guilt. If he had been here, he would not have let me slay my father and he would free me from this terror. Where in the world can he be living? If I knew where he was dwelling, I would send for him. Who can tell me his place of abode?” Thenceforth both in the harem and in the court he was ever singing the praises of the Bodhisatta. A long time afterwards, when he had lived fifty years in the Himalayas, the Bodhisatta thought, “ The king remembers me. I must go to him and teach him the Law and remove his fears.” So attended by five hundred ascetics he passed through the air and alighted in the garden called Dayapassa, and surrounded by his band of ascetics he seated himself on the stone slab. The keeper of the garden on seeing him asked, saying, “ Holy sir, who is the leader of this company of ascetics?” And hearing it was the sage Sarhkicca and himself recognising him he said, “ Sir,stay here until I bring the king. He is anxious to see you.” And making an obeisance he went with haste to the palace and told the king of his friend’s arrival. The king came to see him and after offering all due civility he put a question to him,

The Master, to make the matter clear, said : At sight of Brahmadatta thus enthroned in royal state, He said, ‘O king, the friend for whom thou art compassionate, Sarhkicca, lo! is here—of saints the chief in fame is he— Set out in haste and tarry not this holy sage to see.’ So quickly mounting on the car prepared at his behest, The king begirt with courtier friends set forth upon his quest. The emblems five of royal pomp straight doffed the Kasi lord, Umbrella, turban, yak-tail fan, with shoes and eke his sword. Then stepping from his car the king, stripped of his bright array, To Dayapassa park, where sat Sarhkicca, took his way. The king drew nigh and greeting him with words of courtly phrase, Recalled the converse they had held together in old days. And as he sat beside him, when occasion fit arose, A question as to sinful deeds he hastened to propose. ‘Sarhkicca, lord of saintly band, great sage, whom here I see Sitting in Dayapassa park, I fain would question thee. [265] How fare transgressors after death? Born to what state are they ? I too have erred from righteousness. Thy answer quick, I pray.’

The Master, to make the matter clear, said : 1 Reading kammakaraya. Cf. Morris on this word in the Pali Text Society . Journal, 1884, p. 76. : Sathkicca thus addressed the king who ruled o’er Kasi land, Sitting in Dayapassa glades: ‘Mark, sire, and understand : Shouldst thou point out the road to one gone hopelessly astray, And he should follow thy advice, no thorns beset his way. But he that walks in evil ways, shouldst thou direct aright, And he should follow thy advice, escapes from woeful plight.’ [266] ‘Thus did he admonish the king, and moreover taught him the Faith, saying, Right is like the high road, _ Wrong is but a bye-road. Right to heaven aye wins its way, Wrong to hell leads men astray. Men that transgress the law, O sire, and live unrighteously, What fate they suffer after death in hell, now hear from me. Safjiva, Kalasutta and Roruva, great and small, Sanghata, Great Avici, are names that may well appal, With Tapana and Patapana, eight major hells in all. Escape from hence is hopeless, and of Ussadas they tell, 1Twice eight times more in number, a kind of minor hell— Dread flames here torture sinful men, all cruel deeds abound, Horror, amazement, anguish, woe and terror reign around.

Four square with fourfold doors is each, in due proportion spaced, With dome of iron ’twas o’erarched, by iron wall embraced, Its base of iron wrought is such no raging flame may melt, Though e’en a hundred leagues around its mighty power is felt. All that have outrage done to saints or injured holy men Fall headlong into hell’s abyss, no more to rise again. In evil plight their mangled frames, piece-meal like fish on toast, For their misdeeds through countless years in hell are doomed to roast. Their limbs consumed with burning heat, to torture dread a prey, Though eager to escape from hell they never find a way. Seeking an outlet to and fro to east or west they fly, Or baffled hurry north or south, a hopeless quest to ply, For gods are there to bar the way, whichever door they try. [267] Poor souls, for many thousand years they dwell in hell’s domain, With arms outstretched they sore lament their overwhelming pain. Like deadly poison-snake whose wrath ’twere fatal to arouse, Shun to attack the saints that live bound by ascetic vows. Ajjuna?, lord of Kekakas, great archer, who annoyed Gotama, was despite his bulk and thousand arms destroyed. :

So Dandaki? defiling Kisavaccha, sinless one, Like palm tree from the roots cut down, was utterly undone. 1 The number of ussada hells is given by the scholiast as 128. Cf. L’Hnfer Indien par M. L. Feer, Journal Asiatique, 1892 (v1. sér. 20), pp. 185 sqq. Pancagati-dipana, Pali Text Soc. Journ. 1884, Senart’s Mahavastu, 1. 4, 12—27. 1 (summary at p. xxt1). Sikshdsamuccaya, ed. Bendall, pp. 69—73. 2 Vol. v. No. 522, Sarabhanga Jataka, p. 72, English version. 138 The Jataka. Book XIX. Mejjha! for famed Matanga’s sake fell from its place of pride, The land became a wilderness and king and people died. Assailing black Dipiyana? the men of Vishnu race With Andhakas? sought Yama’s realm, each slain by other’s mace. Cursed by a sage, Cecca* who once could tread the air, they say, Was lost and swallowed by the earth on his appointed day. The self-willed fool can never gain the approval of the wise, But guileless souls, equipped with truth, are slow to utter lies. Whoso would lie in wait to catch some wise and holy man, Hurled down to hell will quickly learn to rue his wicked plan. But who with treacherous cruelty shall aged saints assail, Shall like a dying palm tree stump, childless and heirless, fail.

Whoso some mighty sage, a priest of life austere, shall slay, In Kalasutta hell shall suffer torture many a day. And if a wicked Maga king his realm should overthrow, He shall when dead in Tapana like sufferings undergo. A hundred thousand years, as gods count years, he’s doomed to dwell, Clad in a robe of living flame, midst agonies of hell. [268] Bright jets of fire on every side shoot from his tortured frame, His very limbs, hair, nails and all, serve but to feed the flame. And as his body burns apace, racked through and through with pain, Like a goad-stricken elephant, poor wretch, he roars amain. Whoso from greed or hatred shall, vile creature, slay his sire, In Kalasutta hell long time shall agonize in fire. In iron cauldron boiled till he shall peel, The parricide is pierced with shafts of steel, Then blinded and on filth condemned to feed He’s plunged in brine, to expiate his deed. Then goblins ’twixt his jaws, lest they should close, Hot iron ball or ploughshare interpose, These fixed with cords his mouth so firmly prop, They into it a stream of filth can drop. Vultures, both black and brown, and ravens too, And birds with iron beaks, a motley crew, Rending his tongue to many a fragment small, Devour the quivering morsel, blood and all.

The goblins flitting to and fro Assail the wretch with many a blow, On his charred breast or broken limb With cruel glee they buffet him. The joy is theirs, but woes abide With all that in such hell reside For earthly crime of parricide. The son that slays his mother straight to Yama’s realm is sent, In retribution for his deed to reap due punishment. 1 Vol. 1v. No. 497, Matanga Jataka, p. 244, English version. 2 Vol, rv. No, 454, Ghata Jataka, p. 53—7, English version. 3 Vol. v. No. 512, Kumbha Jataka, p. 10, English version. 4 Vol. 11, No, 422, Cetiya Jataka, p, 275, English version. There powerful demons seize upon the guilty matricide, And plough with iron shares his back in furrows deep and wide. [269] The blood like molten copper from his wounds that flows they take, And give it to the guilty wretch, his burning thirst to slake. He stands plunged in a crimson lake as ’twere of clotted blood, Breathing foul stench of carrion vile or evil smelling mud. Enormous worms with iron mouths, piercing their victim’s skin, Devour his flesh right greedily and suck the blood within. In hell one hundred fathoms deep behold the victim sinks, While for a hundred leagues around dead carease like he stinks.

By reason of the stench, O king, such is his sorry plight, Though once possessed of vision keen he suffers loss of sight. Past out from Khuradhara hell, grim prison house hard to flee, Abortion-mongers ’scape not thy dread stream, Vetaranil. Silk-cotton trees with thorns foot long of iron wrought, ’tis said, On either bank, Vetarani, o’erhang thy gloomy bed. All clothed in flame, one mass of fire, they stand against the sky, And all ablaze with brilliant light tower a full league on high. Here fixed upon sharp thorns red-hot in hell appear to view Unfaithful husbands, guilty wives, the whole adulterous crew. Beaten with stripes headlong they fall, revolving in their flight, And there with mangled limbs they le awake the livelong night. At dawn they hide themselves in Iron Cauldron?, known to fame, Big as a mountain ’tis and full of water like to flame. So clad in folly like a robe these sinners night and day, For their ill deeds wrought long ago, fit retribution pay. Whoso as wife bought with his gold her husband shall despise, Or shall regard his kith and kin with ever scornful eyes, Her tongue, wrenched out with hook and line, shall suffer agonies,

[270] She sees her tongue drawn out all full of worms, nor may complain, Silent perforce, in Tapana enduring awful pain. Slayers of sheep and swine and cows, and followers of the chase, Fishermen, robbers, cruel all, glozing as fair things base, Assailed with swords and iron clubs, headlong, these men of blood, Pursued with spears and arrows fall into a briny flood. The forger, harried night and day with club of iron forged, Feeds only on the filthy mess by some poor rogue disgorged. Crows, ravens, vultures, jackals too, all armed with iron jaw, Entomb the struggling wretch alive in their insatiate maw. Who shall with beast* hunt beast to death, or bird with bird shall slay, O’erwhelmed with sin shall sink to hell, to rue the accursed day. [276] Thus did the king describe all these hells, and now making an opening in the earth he showed the king the angel-worlds and said : 1 A river in Hell. 2 Jataka, 11. p. 29 (English version). 3 This would refer to hunting the deer with dogs or the chetah, or to the sport 140 The Jataka. Book XIX. Through virtue stored on earth of old the good to heaven attain, Here Brahmas, Devas, Indra, lo! ripe fruit of Virtue gain.

This then I say, bear righteous sway throughout thy realm, my king, For justice done is merit won, nor e’er regret will bring. [277] On hearing the religious discourse of the Great Being, the king thenceforth was comforted. And the Bodhisatta, after staying some time there, returned to his own place of abode. The Master here ended his story and said, “Not now only, but of old also was he consoled by me,” and he identified the Birth: “At that time Ajatasattu was the king, the followers of Buddha formed the company of the ascetic, and I myself was the sage Samkicca.” [278] “This realm,” etc. This was a tale the Master, while dwelling at Jetavana, told about a backsliding Brother. The story runs that he was of noble birth and lived at Savatthi, and on his heartily embracing the Faith he adopted the ascetic life. Now one day as he was going his rounds for alms in Savatthi, he met a fair lady and fell in love with her at first sight. Overcome by his passion he lived an unhappy life, and letting his nails and hair grow long and wearing soiled robes, he pined away and became quite sallow, with all his veins standing out on his body. And just as in the angel-world, such as are destined to fall from their heavenly existence manifest five well-known signs, that is to say, their garlands wither, their robes soil, their bodies grow ill-favoured, perspiration pours from their armpits, and they no longer find pleasure in their angel-home, so too in the case of worldly Brethren, who fall from the Faith, the same five signs are to be seen:

the flowers of faith wither, the robes of righteousness soil, through discontent and the effects of an evil name their persons grow illfavoured, the sweat of corruption streams from them and they no longer delight in a life of solitude at the foot of forest trees—all these signs were to be found in him. So they brought him into the presence of the Master, saying, “‘ Holy Sir, this fellow is discontented.” The Master asked if it were true, and on his confessing that it was, he said, “Brother, be not the slave of sin. This is a wicked woman; overcome your passion for her, take pleasure in the Faith. Verily through falling in love with a woman, sages of old, mighty though they were, lost their power and came to misery and destruction.” And so saying he told a story of the past.

Once upon a time, in the Malla kingdom, in the royal city of Kusavati?, king Okkaka ruled his kingdom righteously. Amongst his sixteen thousand wives [279] the chief was Silavati, his queen consort. Now she had neither son nor daughter, and the men of the city and all his subjects assembled at the door of the palace, complaining that the realm would utterly perish. The king opened his window and said, “‘Under my rule no man worketh iniquity. Wherefore do ye reproach 1 The story of Kusa may be linked with the European variants of the tale of ‘<Beauty and the Beast.” See Tibetan Tales, Introduction, p. xxxvii. and 21—28, and Kusa Jatakaya, a Buddhistic legend, rendered from the Sinhalese into English verse by Thomas Steele. 2 A former name for Kusinara. 142 The Jataka. Book XX. me?” “True, Sire,” they answered, “nod one worketh iniquity, but no son is born to you, to perpetuate the race: a stranger will seize upon the kingdom and destroy it. Wherefore pray for a son who can rule your kingdom righteously.” ‘In my desire for a son, what am I to do?” “First of all send out into the streets for a whole week a band’ of dancing women of low degree—giving the act a religious sanction—and if one of them shall give birth to a son, well and good, Otherwise send out a company of fairly good standing, and finally a band of the highest rank, Surely amongst so many one woman will be found of sufficient merit to bear a son.” The king did as they bade him, and every seventh day he inquired of all such as-had returned, after taking their fill of pleasure, whether any of them had conceived.

And when they all answered, “No, Sire,” the king was now in despair and cried, “No son will be born to me.” The men of the city again reproached him as before. The king said, “‘“Why do ye reproach me? At your bidding companies of women were exposed in the streets, and no one of them has conceived. What now am IJ to do?” “Sire,” they answered, “ these women must be immoral and void-of merit. They have not sufficient merit to conceive a son. But because they do not conceive, you are not to relax your efforts. The queen consort, Silavati, is a virtuous woman. Send her out into the streets. A son will be born to her.” The king readily assentéd, and proclaimed by beat of drum that on the seventh day from that time the people were to assemble and the king would expose Silavati—giving the act a religious character. And on the seventh day he had the queen magnificently arrayed and carried down from the palace and exposed in the streets. By the power of her virtue the abode of Sakka manifested signs of heat. Sakka, considering what this might mean, found that the queen was anxious for a son and thought, [280] “T must grant her a son,” and, while wondering whether there was anyone in the angel-world worthy to be her son, he beheld the Bodhisatta. At this time, it is said, having passed through his existence in the heaven of the Thirty-three, he was longing to be born in a higher world. Sakka, coming to the door of his dwelling-place, summoned him forth, saying, “Sir, you are to go to the world of men, and to be conceived as the child of Okkaka’s chief consort,” and then he gained the consent of

1 Natakam seems to be used in this passage of a band of dancing girls, like the use of xpos of a ‘‘ band of revellers.” The epithets culla, majjhima, jettha, cannot well apply to the age of the women; more probably to their degrees of rank, or perhaps merit, as in the case of culla-majjhima-mahd-silan. The women are no doubt in some way attached to the king’s court or members of his harem: otherwise he could scarcely look upon a son born to any of them as his heir. As to the licentious observances connected with the desire to remove the sterility of women, the reader may consult Coleman’s Mythology of the Hindus, p. 378, and Dubois and Beauchamp’s Hindu Manners and Customs, Pt 111. Ch. iv. p. 600. another divine being and said, ““And you too shall be her son,” and that no man might make a breach in her virtue, Sakka went disguised as an aged brahmin to the door of the palace. The people, after washing and adorning themselves, each being minded to possess the queen, assembled at the royal entrance, but at the sight of Sakka they laughed, asking him why he had come. Sakka said, “ Why blame me? If I am old in person, my passions are unabated, and I am come with the hope of carrying off Silavatt with me, should I get her.” And with these words, by his divine power he got in front of them all, and by reason of the virtue that was in him no man could stand before him, and as the queen stepped forth from the palace, arrayed in all her glory, he.took her by the hand and made off with her.

Then such as stood there abused him, saying, “‘ Fie on him, an old brahinin is gone off with a queen of peerless beauty : he knows not what is becoming to him.” The queen too thought, “An old man is carrying me off.” And she was vexed and angry’, nay disgusted. The king standing at the open window, looking to see who might carry off the queen, on seeing who it.was, was highly displeased. Sakka, escaping with her by the city gate, miraculously caused a house to appear close at hand, with its door open and a bundle of sticks laid out ready. ‘Is this your abode?” she asked. ‘‘ Yes, lady, hitherto I have been alone: now there are two of us. I will go my rounds and bring home some husked rice. Do you meanwhile lie down on this heap of sticks. And so saying, he gently [281] stroked her with his hand, and causing her to thrill with the divine touch, he then and there laid her down, and at his touch she lost consciousness. Then by his supernatural power he transported her to the heaven of the Thirty-three and set her down on a heavenly couch in a magnificent palace. On the seventh day waking up, she beheld this splendour and knew that this was no brahmin, but must be Sakka himself. At this moment Sakka was seated at the foot of a coral-tree, surrounded by heavenly dancers.