,transcriber's ,notes3 ,italic text is denoted by underscores and bold text by equal signs4 ,small uppercase have been replaced with regular uppercase4 ,characters after a carat are superscripts4 ,blank pages have been eliminated4 ,variations in spelling and hyphenation have been left as in the original4 ,,the ,,sacred ,,books ,,of ,,the ,,buddhists ,oxford ,,horace ,,hart1 ,,printer ,,to ,,the ,,university ,,sacred ,,books ,,of ,,the ,,buddhists ,,translated ,,by ,,various ,,oriental ,,scholars ,,and ,,edited ,,by ,f4 ,,max ,m,,ller ,,published ,,under ,,the ,,patronage ,,of ,,his ,,majesty ,,chul,,lankarana1 ,,king ,,of ,,siam ,,vol4 ,i ,london ,,henry ,,frowde ,,oxford ,,university ,,press ,,warehouse ,,amen ,,corner1 ,e4,c4 #ahie ,,the ,g,,takam,l ,,or ,,garland ,,of ,,birth-,,stories ,,by ,,rya ,s,,ra ,,translated ,,from ,,the ,,sanskrit ,,by ,j4 ,s4 ,,speyer ,london ,,henry ,,frowde ,,oxford ,,university ,,press ,,warehouse ,,amen ,,corner1 ,e4,c4 #ahie ,,editor',s ,,preface4 ,after all the necessary preparations for the first and second series of the ,sacred ,books of the ,east1 consisting in all of forty-nine volumes1 with two volumes of ,general ,index1 had been completed1 ,i still received several offers of translations of important texts which ,i felt reluctant to leave unpublished4 ,as they were chiefly translations of ,buddhist texts1 ,i mentioned the fact to several of my ,buddhist friends1 and ,i was highly gratified when ,i was informed that ,h4 ,m4 the ,king of ,siam1 being desirous that the true teaching of the ,buddha should become more widely known in ,europe1 had been graciously pleased to promise that material support without which the publication of these translations would have been impossible4 ,i therefore resolved to do what ,i could for helping to spread a more correct knowledge of the religion of ,buddha3 but after the first three volumes of this new ,series of the ,sacred ,books of the ,buddhists is published1 it will mainly depend on the interest which the public may take in this work1 whether it can be continued or not4 ,as long as my health allows me to do so ,i shall be quite willing to continue what has been a labour of love to me during many years of my life4 ,it was not always an easy task4 ,the constant correspondence with my fellow-workers has taxed my time and my strength far more than ,i expected4 ,the difficulty was not only to select from the very large mass of ,sacred ,books those that seemed most important and most likely to be useful for enabling us to gain a correct view of the great religions of the ,east1 but to find scholars competent and willing to undertake the labour of translation4 ,i can perfectly understand the unwillingness of most scholars to devote their time to mere translations4 ,with every year the translation of such works as the ,veda or the ,avesta1 instead of becoming easier1 becomes really more perplexing and more difficult4 ,difficulties of which we formerly had no suspicion have been brought to light by the ever-increasing number of fresh students1 and precautions have now to be taken against dangers the very existence of which was never dreamt of in former years4 ,i do not exaggerate when ,i say that the translation of some of the hymns of the ,veda1 often clearly corrupt in the original1 has become as difficult as the deciphering of hieroglyphic or cuneiform inscriptions1 where at all events the text may be depended on4 ,what critical scholars like is to translate a verse here and a verse there1 possibly a hymn or a whole chapter with various readings1 critical notes and brilliant conjectures2 but to translate a whole book without shirking a single line is a task from which most of them recoil4 ,nor have the labours of those who have hitherto ventured on a more complete translation of the ,rig-veda1 such as ,wilson1 ,grassmann1 ,ludwig and ,griffith1 been received as they ought to have been1 with gratitude for what they have achieved1 and with allowances for what they failed to achieve4 ,i therefore remarked in the ,preface to the first volume of this collection1 p4 xlii3 ',oriental scholars have been blamed for not having as yet supplied a want so generally felt1 and so frequently expressed1 as a complete1 trustworthy1 and readable translation of the principal ,sacred ,books of the ,eastern ,religions4 ,the reasons1 however1 why hitherto they have shrunk from such an undertaking are clear enough4 ,the difficulties in many cases of giving complete translations1 and not selections only1 are very great4 ,there is still much work to be done for a critical restoration of the original texts1 for an examination of their grammar and metres1 and for determining the exact meaning of many words and passages4 ,that kind of work is naturally far more attractive to scholars than a mere translation1 particularly when they cannot but feel that1 with the progress of our knowledge1 many a passage which now seems clear and easy1 may1 on being re-examined1 assume a new import4 ,thus while scholars who would be most competent to undertake a translation prefer to devote their time to more special researches1 the work of a complete translation is deferred to the future1 and historians are left under the impression that ,oriental scholarship is still in so unsatisfactory a state as to make any reliance on translations of the ,veda1 the ,avesta1 or the ,to-te king extremely hazardous4 ',it is clear1 therefore1 that a translation of the principal ,sacred ,books of the ,east can be carried out only at a certain sacrifice4 ,scholars must leave for a time their own special researches in order to render the general results already obtained accessible to the public at large4 ,and even then1 useful results can be achieved viribus unitis only4' ,my expectations1 however1 have not been deceived4 ,my appeal was most generously responded to by the best ,oriental scholars in ,england1 ,france1 ,germany1 ,holland and ,america4 ,nor have these scholars1 who were not afraid to come forward with translations which they knew to be far from final1 had to regret their courage and their public spirit4 ,the most competent judges have accepted what we had to offer in a grateful and indulgent spirit4 ,there has only been one painful exception in the case of a scholar who has himself never ventured on the translation of a sacred text1 and who seems to have imagined that he could render more useful service by finding fault with the translation of certain words and passages1 or by suggesting an entirely different and1 in his eyes1 a far more excellent method of translation4 ,all scholars know how easy it is to glean a few straws1 and how laborious to mow a whole field4 ,there are passages in every one of the ,sacred ,books1 even in such carefully edited texts as the ,old and ,new ,testaments1 on which interpreters will always differ2 and we know how1 after centuries of constant labour bestowed on those texts1 the most learned and careful scholars have not been able to agree1 or to avoid oversights in their ,revised ,version of the ,bible4 ,could we expect anything different in the first attempts at translating the ,sacred ,books of other religions8 ,valuable emendations1 offered in a scholarlike spirit1 would have been most gratefully accepted by myself and by my fellow-workers4 ,but seldom1 nay hardly ever1 have emendations been proposed that would essentially alter the textus receptus or throw new light on really obscure passages1 while the offensive tone adopted by our critic made it impossible to answer him4 ,as he is no longer among the living1 ,i shall say no more4 ,i feel bound1 however1 for the sake of those who do not know me1 to correct one remark1 as invidious as it was groundless1 made by the same departed scholar1 namely that ,i had received an excessive honorarium as ,editor of the ,sacred ,books of the ,east1 nay1 as he expressed it1 that ,i had levied tribute of my fellow-workers4 ,the fact is that during all the years which ,i devoted to the superintending of the publication of the fifty volumes of the ,sacred ,books of the ,east1 ,i have not had the smallest addition to my income4 ,i was relieved by the ,university of ,oxford from the duty of delivering my public lectures1 so that ,i might devote my time to this large literary undertaking brought out by our ,university ,press4 ,my labour1 even the mere official correspondence with my many contributors1 was certainly not less than that of delivering lectures which ,i had been in the habit of delivering for twenty-five years4 ,my private lectures were continued all the same1 and the publications of my pupils are there to show how ungrudgingly ,i gave them my time and my assistance in their literary labours4 ,it is difficult to see of what interest such matters can be to other people1 or with what object they are dragged before the public4 ,i should have felt ashamed to notice such an accusation1 if the accuser had not been a man whose scholarship deserved respect4 ,i have never claimed any credit for the sacrifices which ,i have made both in time and in money1 for objects which were near and dear to my heart4 ,it has been1 as ,i said1 a labour of love1 and ,i shall always feel most grateful to the ,university of ,oxford1 and to my fellow-translators1 for having enabled me to realise this long cherished plan of making the world better acquainted with the ,sacred ,books of the principal religions of mankind1 a work which has borne fruit already1 and will1 ,i hope1 bear still richer fruit in the future4 ,if the members of the principal religions of the world wish to understand one another1 to bear with one another1 and possibly to recognise certain great truths which1 without being aware of it1 they share in common with one another1 the only solid and sound foundation for such a religious peace-movement will be supplied by a study of the ,sacred ,books of each religion4 ,one such religious ,peace-,congress has been held already in ,america4 ,preparations for another are now being made2 and it is certainly a sign of the times when we see ,cardinal ,gibbons1 after conferring with ,pope ,leo ,,xiii at ,rome1 assuring those who are organising this new ,congress3 ',the ,pope will be with you1 ,i know it4 ,write1 agitate1 and do not be timid#a4' #a ,le ,pape sera avec vous1 je le sais4 crivez1 agissez1 ne soyez pas timides4 ,revue de ,paris1 ,sept4 #a1 #ahie1 p4 #acf4 ,the ,gtakaml1 of which ,prof4 ,speyer has given us an ,english translation in this volume1 is a work well known to students of ,buddhism4 ,the edition of the ,sanskrit text by ,prof4 ,kern is not only an editio princeps1 but the text as restored by him will probably remain the final text1 and ,prof4 ,speyer in translating has had but seldom to depart from it4 ,gtaka has generally been translated by ,birth-story or ,tale of ,anterior ,births1 and it would be difficult to find a better rendering4 ,this class of stories is peculiar to ,buddhism2 for although the idea that every man had passed through many existences before his birth on earth and will pass through many more after his death was1 like most ,buddhist theories1 borrowed from the ,brhmans1 yet its employment for teaching the great lessons of morality seems to have been the work of ,buddha and his pupils4 ,in addition to this there was another theory1 likewise ,brahmanic in its origin1 but again more fully developed for practical purposes by the ,buddhists1 that of g,karma1 a firm belief that an unbroken chain of cause and effect binds all existences together4 ,the great problems of the justice of the government of the world1 of the earthly sufferings of the innocent1 and the apparent happiness of the wicked1 were to the ,indian mind solved once for all by the firm conviction that what we experience here is the result of something that has happened before1 that there is an unbroken heredity in the world1 and that we not only benefit by1 but also suffer from our ancestors4 ,in order fully to understand the drift of the ,gtakas we must1 however1 bear in mind one more article of the ,buddhist faith1 namely that1 though ordinary mortals remember nothing of their former existences beyond the fact that they did exist1 which is involved in the very fact of their self-consciousness1 highly enlightened beings have the gift of recalling their former vicissitudes4 ,it is well known that ,pythagoras claimed the same gift of remembering his former lives1 or at all events is reported to have claimed it4 ,a ,buddha is supposed to know whatever has happened to him in every existence through which he has passed3 and it seems to have been the constant habit of the historical ,buddha1 ,buddha ,skya-muni1 to explain to his disciples things that were happening by things that had happened countless ages before4 ,those lessons seem certainly to have impressed his hearers1 after they once believed that what they had to suffer here on earth was not the result of mere chance1 but the result of their own former deeds or of the deeds of their fellow-creatures1 that they were in fact paying off a debt which they had contracted long ago4 ,it was an equally impressive lesson that whatever good they might do on earth would be placed to their account in a future life1 because the whole world was one large system in which nothing could ever be lost1 though many of the links of the chain of cause and effect might escape human observation or recollection4 ,the ,buddha1 in telling these stories of his former births or existences1 speaks of himself1 not exactly as the same individual1 but rather as the enlightened one1 the ,buddha as he existed at any and at every time2 and from a moral point of view1 the enlightened meant the good1 the perfect man4 ,we must not suppose that his hearers were expected to believe1 in our sense of the word1 all the circumstances of his former existences as told by ,buddha ,skya-muni4 ,even for an ,indian imagination it would have been hard to accept them as matters of fact4 ,a ,gtaka was not much more than what a parable is with us1 and as little as ,christians are expected to accept the story of ,lazarus resting in ,abraham's bosom as a matter of fact 7though1 ,i believe1 the house of ,dives is shown at ,jerusalem7 were the ,buddhists bound to believe that ,buddha as an individual or as an historical person1 had formerly been a crow or a hare4 ,the views of the ,buddhists on the world and its temporary tenants1 whether men1 animals1 or trees1 are totally different from our own1 though we know how even among ourselves the theories of heredity have led some philosophers to hold that we1 or our ancestors1 existed at one time in an animal1 and why not in a vegetable or mineral state4 ,it is difficult for us to enter fully into the ,buddhist views of the world2 ,i would only warn my readers that they must not imagine that highly educated men among the ,buddhists were so silly as to accept the ,gtakas as ancient history4 ,it would be more correct1 ,i believe1 to look upon these ,birth-stories as homilies used for educational purposes and for inculcating the moral lessons of ,buddhism4 ,this is clearly implied in the remarks at the end of certain ,gtakas1 such as ',this story is also to be used when discoursing on the ,buddha' 7p4 #adh71 or ',this story may be used with the object of showing the difficulty of finding companions for a religious life' 7p4 #agb74 ,we know that ,christian divines also made use of popular stories for similar purposes4 ,in ,india many of these stories must have existed long before the rise of ,buddhism1 as they exist even now1 in the memory of the people4 ,it is known how some of them reached ,greece and ,rome and the ,western world through various well-ascertained channels#b1 and how they still supply our nurseries with the earliest lessons of morality1 good sense1 and good manners4 #b ,migration of ,fables1 in ,chips from a ,german ,workshop1 vol4 iv1 p4 #dab4 ,it may be said that the lessons of morality inculcated in these homilies are too exaggerated to be of any practical usefulness4 ,still this modus docendi is very common in ,sacred ,books1 where we often find an extreme standard held up in the hope of producing an impression that may be useful in less extreme cases4 ,to offer the other cheek to whosoever shall strike our right cheek1 to give up our cloak to him who takes away our coat1 to declare that it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of ,god1 are all lessons which we also take cum grano salis4 ,they ask for much in the hope that something may be given4 ,that there is danger too in this mode of teaching cannot be denied4 ,we are told that rya ,sra1 in order to follow the example of ,buddha in a former birth1 threw himself in this life before a starving tigress to be devoured4 ,let us hope that this too was only a ,gtaka4 ,when once a taste for these moralising stories had arisen1 probably owing to ,buddha's daily intercourse with the common people1 their number grew most rapidly4 ,the supply was unlimited1 all that was required was the moral application1 the ,haec fabula docet4 ,the ,buddhists give their number as #eej4 ,the earliest are probably those which are found in different parts of the ,buddhist ,canon4 ,in the ,kariy-pitaka there is a collection of thirty-five stories of the former lives of ,buddha1 in each of which he acquired one of the ten ,pramits or ,great ,perfections which fit a human being for ,buddhahood#c4 ,a similar collection is found in the ,buddhavamsa#d1 which contains an account of the life of the coming ,buddha1 the ,bodhisat1 in the various characters which he filled during the periods of the twenty-four previous ,buddhas4 #c ,see ,buddhist ,birth-stories1 translated by ,rhys ,davids1 p4 lv4 #d ,some doubt attaches to the canonicity of the ,kariy-pitaka and the ,buddhavamsa 7see ,childers1 s4 v4 ,nikya74 ,the ,gtaka stories are therefore at least as old as the compilation of the ,buddhist ,canon at the ,council of ,vesli1 about #cgg ,b4,c4#e ,it was at that ,council that the great schism took place1 and that the ancient ,canon was rearranged or disarranged4 ,among the books thus tampered with is mentioned the ,gtaka1 which therefore must be considered as having existed1 and formed part of the old ,canon before the ,council of ,vesli4 ,this is what the ,dpavamsa 7,v1 #cb7 says on the subject3 ',the ,bhikkhus of the ,great ,council settled a doctrine contrary 7to the true ,faith74 ,altering the original text they made another text4 ,they transposed ,suttas which belonged to one place 7of the collection7 to another place2 they destroyed the true meaning of the ,faith1 in the ,vinaya and in the five collections 7of the ,suttas74444 ,rejecting single passages of the ,suttas and of the proposed ,vinaya1 they composed other ,suttas and another ,vinaya which had 7only7 the appearance 7of the genuine ones74 ,rejecting the following texts1 viz4 the ,parivra1 which is the abstract of the contents 7of the ,vinaya71 the six sections of the ,abhidhamma1 the ,patisambhid1 the ,niddesa1 and some portions of the ,gtaka1 they composed new ones4' #e ,dhammapada1 p4 xxx1 ,s4 ,b4 ,e41 vol4 x4 ,whatever else this may prove with regard to the way in which the ancient ,canon was preserved1 it shows at all events that ,gtakas existed before the ,vesli ,council as an integral portion of the sacred ,canon1 and we learn at the same time that it was possible even then to compose new chapters of that canon1 and probably also to add new ,gtaka stories4 ,whether we possess the text of the ,gtaka in exactly that form in which it existed previous to the ,council of ,vesli in #cgg ,b4,c4 is another question4 ,strictly speaking we must be satisfied with the time of ,vattagmani in whose reign1 #hh-gf ,b4,c41 writing for literary purposes seems to have become more general in ,india1 and the ,buddhist ,canon was for the first time reduced to writing4 ,what we possess is the ,pli text of the ,gtaka as it has been preserved in ,ceylon4 ,the tradition is that these #eej ,gtaka stories1 composed in ,pli1 were taken to ,ceylon by ,mahinda1 about #bej ,b4,c41 that the commentary was there translated into ,singhalese1 and that the commentary was retranslated into ,pli by ,buddhaghosha1 in the fifth century ,a4,d4 ,it is in this commentary alone that the text of the ,gtakas has come down to us4 ,this text has been edited by ,dr4 ,fausbll4 ,he has distinguished in his edition between three component elements1 the tale1 the frame1 and the verbal interpretation4 ,this text1 of which the beginning was translated in #ahhj by ,prof4 ,rhys ,davids1 is now being translated by ,mr4 ,r4 ,chalmers1 ,mr4 ,w4 ,r4 ,d4 ,rouse1 ,mr4 ,h4 ,t4 ,francis and ,mr4 ,r4 ,a4 ,neil1 and the first volume of their translation has appeared in #ahie under the able editorship of ,professor ,cowell4 ,as ,professor ,speyer has explained1 the ,gtakaml1 the ,garland of ,birth-stories1 which he has translated1 is a totally different work4 ,it is a ,sanskrit rendering of only thirty-four ,gtakas ascribed to rya ,sra4 ,while the ,pli ,gtaka is written in the plainest prose style1 the work of rya ,sra has higher pretensions1 and is in fact a kind of kvya1 a work of art4 ,it was used by the ,northern ,buddhists1 while the ,pli ,gtaka belongs to the ,canon of the ,southern ,buddhists4 ,the date of rya ,sra is difficult to fix4 ,trantha 7p4 #ij7 states that ,sra was known by many names1 such as ,asvaghosha1 ,mtriketa1 ,pitriketa1 ,durdarsha 7sic71 ,dharmika-subhti1 ,matikitra4 ,he also states that towards the end of his life ,sra1 was in correspondence with king ,kanika 7,kanishka871 and that he began to write the hundred ,gtakas illustrating ,buddha's acquirement of the ten ,pramits 7see p4 xiv71 but died when he had finished only thirty-four4 ,it is certainly curious that our ,gtakaml contains thirty-four ,gtakas#f4 ,if therefore we could rely on ,trantha1 rya ,sra1 being identical with ,asvaghosha1 the author of the ,buddhakarita1 would have lived in the first century of our era4 ,he is mentioned as a great authority on metres 7,trantha1 p4 #aha71 and he certainly handles his metres with great skill4 ,but dates are always the weak point in the history of ,indian ,literature4 ,possibly the study of ,tibetan ,literature1 and a knowledge of the authorities on which ,trantha relied1 may throw more light hereafter on the date of ,sra and ,asvaghosha4 #f ,the same is also the number of ,avadnas in the ,bodhisattva-,avadna1 and the stories seem to be the same as those of our ,gtakaml4--,rajendralal ,mitra1 ,sanskrit ,buddhist ,literature1 p4 #di4 ,f4 ,,max ,m,,ller4 ,,oxford1 ,october1 #ahie4 ,,contents4 ,,page ,,introduction xxi ,introductory ,stanzas #a ,i4 ,the ,story of the ,tigress #b ,,ii4 ,the ,story of the ,king of the ,sibis #h ,,iii4 ,the ,story of the ,small ,portion of ,gruel #bj ,,iv4 ,the ,story of the ,head of a ,guild #be ,v4 ,the ,story of ,avishahya1 the ,head of a ,guild #cj ,,vi4 ,the ,story of the ,hare #cg ,,vii4 ,the ,story of ,agastya #df ,,viii4 ,the ,story of ,maitrbala #ee ,,ix4 ,the ,story of ,visvantara #ga ,x4 ,the ,story of the ,sacrifice #ic ,,xi4 ,the ,story of ,sakra #ajd ,,xii4 ,the ,story of the ,brhman #aji ,,xiii4 ,the ,story of ,unmdayant #aad ,,xiv4 ,the ,story of ,supraga #abd ,,xv4 ,the ,story of the ,fish #acd ,,xvi4 ,the ,story of the ,quail's ,young #ach ,,xvii4 ,the ,story of the ,jar #ada ,,xviii4 ,the ,story of the ,childless ,one #adh ,,xix4 ,the ,story of the ,lotus-,stalks #aed ,,xx4 ,the ,story of the ,treasurer #afd ,,xxi4 ,the ,story of ,kuddabodhi #agb ,,xxii4 ,the ,story of the ,holy ,swans #aha ,,xxiii4 ,the ,story of ,mahbodhi #bjj ,,xxiv4 ,the ,story of the ,great ,ape #bah ,,xxv4 ,the ,story of the ,sarabha #bbg ,,xxvi4 ,the ,story of the ,ruru-,deer #bcd ,,xxvii4 ,the ,story of the ,great ,monkey #bdd ,,xxviii4 ,the ,story of ,kshntivdin #bec ,,xxix4 ,the ,story of the ,inhabitant of the ,brahmaloka #bfh ,,xxx4 ,the ,story of the ,elephant #bha ,,xxxi4 ,the ,story of ,sutasoma #bia ,,xxxii4 ,the ,story of ,ayogriha #cad ,,xxxiii4 ,the ,story of the ,buffalo #cbd ,,xxxiv4 ,the ,story of the ,woodpecker #cbi ,synoptical ,table of the ,correspondence between the ,stanzas of the ,gtakaml and the ,scripture ,verses of the ,pli ,gtaka #ccg ,index #cda ,transliteration of ,oriental ,alphabets adopted for the ,translations of the ,sacred ,books of the ,buddhists #cdg ,,introduction ,the ',garland of ,birth-stories' belongs to the ,canon of the ,northern ,buddhists4 ,for the discovery of this work we are indebted to ,mr4 ,brian ,h4 ,hodgson1 who as early as #ahbh mentioned it among the interesting specimens of ,bauddha scriptures communicated to him by his old ,patan monk1 and also procured copies of it4 ,one of these was deposited in the library of the college of ,fort ,william1 now belonging to the ,bengal ,asiatic ,society1 and was described1 in #ahhb1 by ,rgendralla ,mitra4 ,another was forwarded to the ,paris library4 ,burnouf1 who thoroughly studied other works belonging to the ,stra and ,avadna classes1 which form part of the ,hodgson ,,mss4 in ,paris1 seems to have had a merely superficial acquaintance with the ,gtakaml1 if we may judge from the terms with which he deals with it in his ',introduction l'histoire du ,bouddhisme indien4' p4 #ed of the second edition3 ',je dis les livres1 quoiqu'il n'en existe qu'un seul dans la liste npalaise et dans la collection de ,m4 ,hodgson1 qui porte et qui mrite le titre de ,djtaka 7naissance72 c'est le volume intitul ,djtakaml ou la ,guirlande des naissances1 qui passe pour#g un rcit des diverses actions mritoires de kya antrieurement l'poque o il devint ,buddha4' ,in fact1 he has never given a summary1 still less a detailed account of its contents4 ,it was not until #ahge that ,m4 ,fer gave such an account in the ,journal ,asiatique1 ,,viie ,sr41 t4 #e1 p4 #dac4 #g ,i have spaced the words that prove my statement4 ,moreover1 ,burnouf's statement is not quite correct with respect to the ,nepal list4 ,not one1 but three ,gtaka works are named there#h1 the ,gtakvadna 7,no4 #cb71 the ,gtakaml 7,no4 #cc71 and the ,mahgtakaml 7,no4 #cd74 ,of these only one1 indeed1 is extant1 viz4 ,no4 #cc1 our ',garland of ,birth-stories4' ,no4 #cd may be the work1 containing #eej or #efe ,gtakas1 spoken of by the ,bauddha monk who imparted so much valuable information to ,hodgson#i1 or1 perhaps1 the original of the ,tibetan collection of #aja tales1 including also our ,gtakaml1 to which two ,russian scholars1 ,serge d',oldenburg and ,ivanovski1 have of late drawn the attention of the public#aj4 ,as to ,no4 #cb1 its title1 ,gtakvadna1 allows the supposition that it is either a collection of ,gtakas and avadnas1 or that it contains 'great religious exploits' 7avadna7 performed by the ,bodhisattva1 who afterwards became ,buddha1 the ,lord4 ,nothing is more common than the use of both terms in a nearly synonymous manner4 ,our ,gtakaml bears also the appellation of ,bodhisattvvadnaml#aa4 ,in translating ,gtaka by 'birth-story1' ,i comply with the general use and official interpretation of that term by the ,buddhist ,church4 ,the original meaning must have been simply 'tale1 story1' as ,prof4 ,kern has demonstrated in his ',history of ,buddhism in ,india#ab4' ,additional evidence of this statement may be drawn from the fact1 that in several of the old and traditional headings of these stories the former part of the compound denotes not the ,bodhisattva1 but some other person of the tale1 as ,vyghrgtaka1 'the ,story of the ,tigress1' or a thing1 as ,kumbhagtaka1 'the ,story of the ,jar2' ,bisagtaka1 'the ,story of the ,lotus-stalks1' which are respectively ,nos4 ,i1 ,,xvii1 and ,,xix of this collection2 or an action1 as ,slavmamsa7ka7gtaka1 the common heading of ,nos4 #hf1 #bij1 #cje1 and #ccj in ,fausbll's ,pli ,gtaka1 ,nakkagtaka1 ibid41 ,no4 #cb1 or a quality1 as ,slnisamsagtaka1 ibid41 ,no4 #aij4 #h ,see ,hodgson1 ,essays on the ,languages c4 of ,nepal and ,tibet1 #ahgd1 p4 #cg4 #i ,see ,hodgson1 ,essays1 pp4 #ag and #cg4 #aj ,see the paper of d',oldenburg1 translated by ,dr4 ,wenzel in the ,journ4 ,roy4 ,as4 ,soc4 of #ahic1 p4 #cjd4 #aa ,also cp4 the passage of the ,avadnakalpalat1 quoted infra1 p4 xxiii4 #ab ,see ,i1 p4 #beg of the original 7,dutch7 edition4 ,some time after ,m4 ,fer's compte-rendu of the ,paris ,,ms4 was published two new ,,mss4 of the ,gtakaml came to ,europe4 ,they belong to the valuable set of ,sanskrit ,buddhist works which ,dr4 ,wright acquired for the ,cambridge ,university ,library1 and are described by ,prof4 ,cecil ,bendall in his excellent ,catalogue 7#ahhc74 ,prof4 ,kern was the first to appreciate the great literary merits of the ,gtakaml1 and soon planned an edition1 availing himself of the two ,cambridge ,,mss4 7,add4 #acbh and #adae7 and the ,paris one#ac4 ,this editio princeps was published at the end of #ahia as the first volume of the ,harvard ,oriental ,series of ,prof4 ,lanman4 ,it has every right to bear the name of 'princeps1' not only because rya ,sra's work has never been edited before1 but on account of the critical acumen and the untiring care of the editor1 whose exertions have almost purged the text from the clerical errors and blunders which greatly encumber the ,nepal manuscripts#ad4 ,thus1 thanks to ,prof4 ,kern1 this masterpiece of ,sanskrit ,buddhist literature is now accessible to ,sanskritists in an excellent edition4 ,i have undertaken to translate it1 as ,i consider it a most valuable document for the knowledge of ,buddhism4 #ac ,dr4 d',oldenburg mentions two more copies2 they are at ,st4 ,petersburg4 ,see his paper in the ,journ4 ,roy4 ,as4 ,soc41 p4 #cjf4 #ad ,compare the complaint of ,prof4 ,cowell1 p4 xii of the ,introduction to his translation of the ,buddhakarita 7,sacred ,books1 vol4 xlix74 ,properly speaking1 ,gtakaml is a class-name4 ,it has been pointed out above that in the ,northern ,buddhist ,canon several writings of that name have been made known1 and though1 so far as ,i know1 this appellation does not occur in the book-titles of the ,pli ,tripitaka1 such texts as the ,pli ,gtaka and the ,kariypitaka may have some right to be thus designated4 ,that it is a generic appellation is made plain from ,somendra's ,introduction to the ,avadnakalpalat of his father ,kshemendra4 ,it is said there1 verses #g and #h3-- 'krya,gopadattdyair avadnakramogghith ukkityokkitya vihit gadyapadyavisrikhalh1 ekamrgnusrinyah param gmbhryakarkash vistrnavarnanh santi ,ginagtakamlikh4' ',there exist many ,garlands of ,birth-stories of the ,gina by ,gopadatta and other teachers1 who1 discarding the usual order of the ,avadnas1 gathered tales carptim1 and told them at length in elaborate prose 7gadya7 interspersed with verse1 holding themselves free as to the proportions of the two styles1 which they made interchange4 ,they all treat of the praise of the ,right ,path1 but1 owing to their profoundness1 are hard to understand4' ,this definition of that class exactly suits the work1 the translation of which is here published4 ,this composition consists1 indeed1 of verse intermingled with flowery prose built up according to the rules and methods of ,sanskrit rhetoric2 it claims to be a florilegium1 a selection of ,gtakas1 with the avowed object of rousing or invigorating the true faith in the minds of the reader2 and the stories are told at length4 ,it has perhaps been the most perfect writing of its kind4 ,it is distinguished no less by the superiority of its style than by the loftiness of its thoughts4 ,its verses and artful prose are written in the purest ,sanskrit#ae1 and charm the reader by the elegance of their form and the skill displayed in the handling of a great variety of metres1 some of which are rarely to be met with elsewhere#af1 and are sometimes adorned with the additional qualities of difficult and refined rhymes1 and the like4 ,apparently ,sra1 to whom the ,gtakaml is ascribed1 was a poet richly gifted by ,nature1 whose talent must have been developed by thorough and extensive literary studies4 ,above all1 ,i admire his moderation4 ,unlike so many other ,indian masters in the art of literary composition1 he does not allow himself the use of embellishing apparel and the whole luxuriant mise en scne of ,sanskrit alamkra beyond what is necessary for his subject4 ,his flowery descriptions1 his long and elaborate sermons1 his elegant manner of narration1 are always in harmony with the scheme of the whole or the nature of the contents4 ,similarly1 in the choice of his metres he was guided by stylistic motives in accordance with the tone and sentiment required at a given point of the narrative4 ,it is a pity that most of these excellencies are lost in the translation4 #ae ,the peculiarities of our author are not many1 and bear chiefly on lexicology1 not on grammar or style1 which show the most intimate acquaintance with the classic language4 ,his subject-matter and his faith1 of course1 necessitate the use of a number of terms1 found in ,buddhist writings only2 yet he avoids several of them1 which are not good ,sanskrit1 as vigita and most of those signalized by ,cowell and ,neil in p4 ix of their edition of the ,divyvadna4 ,he often employs uddhava,pli utthava which itself is,skt4 utsava1 sumukha'propense1' stmbhavati1 karoti1 bhva1 a term to express the imbibing of qualities into one's nature1 adhysayasaya1 vitna and vaitnya'dejected' and 'dejection1' vimanahdurmanah 'sad1' pratipat and pratipatti'7good7 conduct' and so on4 ,likewise he uses such words as vanpaka1 pratisam-modana1 7ahortram7 atinmaym sa1 ,,xxvi1 #bg rabhya ,pli rabbha in the meaning of 'concerning'adhikritya1 sritya and ,,viii1 #bj pratyhampratyaham4 ,on the other hand1 instances of old words and expressions1 and of such as were hitherto only known from the ,dictionaries1 are found in his work4 ,so e4g4 addh ,,ix1 #fj and elsewhere1 kumbha ,,xvii1 #e1 ,,xxviii1 #ca1 dndginika in ,,xxviii1 #cg4 #af ,among the less common metres ,i notice the ,mattamayra ,v1 #bb-bd1 ,,xxix1 #d and #cb2 the ,pramitkshara ,,xvii1 #ag1 ,,xviii1 #bj1 ,,xxiii1 #be2 the ,bhugagaprayta ,,xxix1 #bf2 the ,praharanakalit or ,kalik ,,xvii1 #bj2 some metre akin to the ,sumnik--cp4 ,colebrooke1 ,misc4 ,ess4 ,,ii1 #ada--,,xxiii1 #cd-ci1 for it does not suit the scheme taught by ,colebrooke1 in verses #ce-ci each pda consisting of two trochees and a bacchius1 whereas verse #cd is made up of two trochees and a molossus4 ,thus much for the philologist and the lover of ,oriental literature4 ,to the student of ,buddhism it is the peculiar character of the ,gtakaml which constitutes its great importance4 ,although it is styled 'a garland of stories1' it is really a collection of homilies4 ,each ,gtaka is introduced by a simple prose sentence of ethical and religious purport1 which is to be illustrated by the story4 ,the whole treatment of the tale bears the character of a religious discourse4 ,prof4 ,cowell1 in his preface to the translation of the ,pli ,gtaka1 observes that the ,gtaka-legends are 'continually introduced into the religious discourses 444 whether to magnify the glory of the ,buddha or to illustrate ,buddhist doctrines and precepts by appropriate examples#ag4' ,our ,gtakaml has a right to be called a choice collection of such sermons1 distinguished by their lofty conception and their artistic elaboration4 ,it is a document of the first rank for the study of ancient ,buddhist homiletics1 and is for this reason entitled to a place among the ,sacred ,books of the ,east4 #ag ,see ,the ,jtaka1 translated from the ,pli by various hands under the editorship of ,prof4 ,e4 ,b4 ,cowell1 ,cambridge1 #ahie1 ,i1 p4 vi4 ,sra took his thirty-four holy legends from the old and traditional store of ,gtaka-tales4 ,almost all of them have been identified with corresponding ones in other collections1 both of ,northern and ,southern ,buddhism4 ,so far as ,i could control those parallels or add to them1 ,i have taken care to notice them at the beginning or at the end of each story4 ,the author himself in his introductory stanzas declares his strict conformity with scripture and tradition2 and1 however much he has done for the adornment and embellishment of the outer form of his tales1 we may trust him1 when he implies that he has nowhere changed their outlines or their essential features1 but has narrated them as they were handed down to him by writing or by oral tradition4 ,wherever his account differs from that preserved in other sources1 we may infer that he followed some different version4 ,sometimes he passes over details of minor importance4 ,for instance1 in the second story he avoids the hideous particulars of the eye-operation1 dwelt upon in the ,pli ,gtaka4 ,the same good taste will be appreciated in ,story ,,xxviii1 when the cruel act of the wicked king against the monk ,kshntivdin has to be told1 and in ,story ,,viii4 ,stories ,,xvii1 ,,xxii1 ,,xxxi are much simpler than their parallels in the holy ,pli book1 which are unwieldy1 encumbered as they are by exuberance of details4 ,i cannot help thinking that ,sra omitted such particulars purposely4 ,for the rest1 he does not pretend to tell stories new or unknown to his readers4 ,he acknowledges their popularity2 he puts the story of the tigress at the beginning1 in order to honour his teacher1 who had celebrated that ,gtaka4 ,he often neglects to give proper names to the actors in his tales4 ,for instance1 of ,agastya1 ,ayogriha1 ,kuddabodhi1 the heroes of the ,gtakas thus named1 it is nowhere said that they were so called4 ,ggaka1 the ,brhman who begged the children from ,visvantara1 consequently a well-known figure in the legend1 is only named 'a ,brhman4' ,in the same story 7,,ix7 ,madr1 the wife of the hero1 is introduced as a well-known person1 although her name had not been mentioned before4 ,that he closely adheres to the traditional stock of legends is also shown by a good number of his verses4 ,generally speaking1 the metrical part of the ,gtakaml admits of a fourfold division4 ,there are laudatory verses1 praising and pointing out the virtues of the hero2 these are commonly found in the first part or preamble of the tale4 ,there are descriptive verses1 containing pictures of fine scenery or of phenomena4 ,further1 there are religious discourses1 sometimes of considerable length1 put in the mouth of the ,bodhisattva2 they have their place mostly at the end#ah4 ,the rest consists in verses treating of facts in the story1 and it is chiefly there that we find again the gths of the corresponding ,pli ,gtakas4 ,it is incontestable that in a great many cases ,sra worked on the same or a very similar stock of gths as are contained in the ,sacred ,canon of the ,southern ,buddhists4 ,for the sake of reference ,i have registered those parallel verses in a ,synoptical ,table1 which is placed at the end of this book 7pp4 #ccg-cdj74 ,sometimes the affinity is so striking that one text will assist the interpretation and critical restitution of the other4 ,sra's stanza1 ,v1 #aa1 for example1 has not been invented by the author himself2 it is a refined paraphrase in ,sanskrit of some ,prkrit gth of exactly the same purport as that which in ,fausbll's ,gtaka ,,iii1 p4 #aca1 bears the number #aeh4 ,by comparing pda c in both1 it is plain that in the ,pli text no ought to be read instead of vo#ai4 ,it must have been sacred texts in some popular dialect1 not in ,sanskrit1 that underly the elaborate and high-flown verses of ,sra4 ,this is proved1 among other things1 by the mistake in ,,xix1 #ag1 pointed out by ,prof4 ,kern in the ,various ,readings he has appended to his edition4 #ah ,it is but seldom that the verses contain a mere repetition or development of what has just been told in the prose immediately preceding4 ,of this kind are ,,xiii1 #af2 ,,xix1 #e2 ,,xxv1 #a2 ,,xxx1 #e4 #ai ,here are some other instances4 ,in the ,bhisagtaka1 ,fausb4 ,,iv1 #cji1 #aa1 read putt 444 sabbakm1 cp4 ,gtakaml ,,xix1 #ac1 ibid4 #a4 #bb sabbasamattavedam and #a4 #bd pgentu1 cp4 ,gtakaml ,,xix1 #af2 ibid4 p4 #caj1 #c lattha1 not alattha1 cp4 ,,xix1 #ah4--;,in the ,kullahamsagtaka1 ,f4 ,v1 #cdj1 #ab khandam the reading of ,bds and ,sdr is confirmed by ,sra1 ,,xxii1 #cg nam4 ,ibid4 #cdc1 #af ,i read tvad eva ka te lbho kat' assa ykan ka me1 comparing ,sra ,,xxii1 #ej1 and from ,,xxii1 #hj ,i infer that ,f4 ,v1 #cej1 #af mama is to be read for dhammam1 vasu for vaso1 sabbatth' instead of sabb' atth'4--,in ,f4 ,i1 #bac1 #ac a prose passage may be corrected from the parallel prose of ,gtakaml4 7p4 #ih1 #h of the edition72 divide the words thus1 kukkhito gto andakosam padletv4 ,on the other hand the ,pli text is of use to correct a passage of ,sra4 ,,xxii1 #cc c we should read dharmo hy apakitah samyag c41 cp4 ,fausb4 ,v1 #cci1 #bb4 ,as ,i have already remarked1 each story is introduced by a leading sentence1 expressing some religious maxim1 which1 according to ,indian usage1 is repeated again at the end as a conclusion to the story1 being preceded by evam or tath1 'in this manner4' ,but1 as a rule#bj1 the epilogues are not limited to that simple repetition4 ,they often contain more1 the practical usefulness of the story thus told being enhanced by the addition of other moral lessons1 which may be illustrated by it1 or by pointing out different subjects of religious discourses1 in connection with which our tale may be of use4 ,most of these epilogues1 in my opinion1 are posterior to ,sra4 ,apart from the argument offered by some remarkable discrepancies in style and language and the monkish spirit pervading them1 ,i think it highly improbable that1 after the author had put at the head and at the end of each ,gtaka the moral maxim he desires to inculcate upon the minds of his readers by means of the account of a certain marvellous deed of the ,bodhisattva1 he should himself add different indications for other employments to serve homiletical purposes4 ,it is more likely that these accessories are of later origin1 and were added when the discourses of ,sra had gained so great a reputation as to be admitted to the ,canon of ,sacred ,writings1 and had come to be employed by the monks as a store of holy and edifying sermons for the purposes of religious instruction4 #bj ,with the exception of ,v and ,,xv4 ,in the conclusion of ,,iii and ,,xiii the leading text is repeated1 and then more fully developed2 in that of the ninth ,gtaka it is repeated in an abridged form4 ,on account of these considerations1 ,i have bracketed in my translation such part of the epilogues as seemed to me later interpolations4 ,yet ,i did not think it advisable to omit them4 ,they are not without importance in themselves4 ,they allow us an insight into the interior of the monasteries and to witness the monks preparing for preaching4 ,moreover1 some of them contain precious information about holy texts of the ,northern ,buddhists1 which are either lost or have not yet been discovered4 ,in the epilogue of ,,viii there is even a textual quotation2 likewise in that of ,,xxx1 where we find the words spoken by the ,lord at the time of his ,complete ,extinction4 ,as to ,,xi1 see my note on that epilogue4 ,in ,,xii and ,,xxi similar sayings of holy books are hinted at4 ,concerning the person of the author and his time1 nothing certain is known4 ,that he was called rya ,sra is told in the manuscripts1 and is corroborated by ,chinese tradition2 the ,chinese translation of the ,gtakaml1 made between #ifj and #aabg ,a4,d41 bears rya ,sra on its title as the author's name 7see ,bunyiu ,nanjio's ,catalogue1 ,no4 #acab74 ,tibetan tradition1 too1 knows ,sra as a famous teacher1 and as the author of our collection of stories4 ,trantha identifies him with ,asvaghosha1 and adds many more names by which the same great man should be known4 ,it is1 however1 impossible that two works so entirely different in style and spirit as the ,buddhakarita and the ,gtakaml should be ascribed to one and the same author4 ,as to his time1 ,dr4 d',oldenburg observes that the terminus ante quem is the end of the #gth century ,a4,d41 since it seems that the ,chinese traveller ,i-tsing speaks of our ',garland of ,birth-stories4' ,if ,no4 #acdi of ,bunyiu ,nanjio's ,catalogue of the ,chinese ,tripitaka1 being a ,stra on the fruits of ,karma briefly explained by rya ,sra1 is written by our author--and there seems to be no reasonable objection to this--,sra must have lived before #dcd ,a4,d41 when the latter work is said to have been translated into ,chinese4 ,this conclusion is supported by the purity and elegance of the language1 which necessarily point to a period of a high standard of literary taste and a flourishing state of letters4 ,prof4 ,kern was induced by this reason to place ,sra approximately in the century of ,klidsa and ,varhamihira1 but equally favourable circumstances may be supposed to have existed a couple of centuries earlier4 ,i think1 however1 he is posterior to the author of the ,buddhakarita4 ,for other questions concerning the ,gtakaml1 which it would be too long to dwell upon here1 ,i refer to ,prof4 ,kern's preface and d',oldenburg in ,journ4 ,roy4 ,as4 ,soc4 #ahic1 pp4 #cjf-cji4 ,trantha1 the historian of ,tibetan ,buddhism1 has preserved a legend which shows the high esteem in which the ,gtakaml stands with the followers of the ,buddha's ,law4 ',pondering on the ,bodhisattva's gift of his own body to the tigress1 he viz4 ,sra thought he could do the same1 as it was not so very difficult4 ,once he1 as in the tale1 saw a tigress followed by her young1 near starvation2 at first he could not resolve on the self-sacrifice1 but1 calling forth a stronger faith in the ,buddha1 and writing with his own blood a prayer of seventy ,slokas1 he first gave the tigers his blood to drink1 and1 when their bodies had taken a little force1 offered himself#ba4' ,in this legend ,i recognise the sediment1 so to speak1 of the stream of emotion caused by the stimulating eloquence of that gifted ,mahynist preacher on the minds of his co-religionists4 ,any one who could compose discourses such as these must have been capable of himself performing the extraordinary exploits of a ,bodhisattva4 ,in fact1 something of the religious enthusiasm of those ancient apostles of the ,mahyna who brought the ,saddharma to ,china and ,tibet pervades the work of ,sra1 and it is not difficult to understand that in the memory of posterity he should have been represented as a saint who professed the ethics of his religion1 non disputandi causa1 as ,cicero says of ,cato1 ut magna pars1 sed ita vivendi4 #ba ,i quote the very words1 with which ,dr4 ,wenzel translates d',oldenburg's quotation from the ,russian4 ,see ,journ4 ,roy4 ,as4 ,soc41 #a4 #a4 p4 #cjg4 ,it was no easy task to translate a work of so refined a composition1 still less because there is no help to be had from any commentary4 ,the ,sanskrit text has none1 and the ,chinese commentary mentioned by ,bunyiu ,nanjio is not translated4 ,repeated and careful study of the original has led me to change a few passages of the translation ,i formerly published in the ,bijdragen voor ,taal-,land-en ,volkenkunde van ,ned4 ,indi1 vols4 viii and x of the fifth ',volgreeks4' ,moreover1 ,i have adapted this1 which may almost be styled a second edition1 to the wants and the arrangements of the ',sacred ,books of the ,east4' ,j4 ,s4 ,,speyer4 ,,groningen1 ,april #af1 #ahie4 ,g,,takam,l ,,or ,,garland ,,of ,,birth-,,stories ,,by ,,rya ,s,,ra4 ,om6 ,adoration to all ,buddhas and ,bodhisattvas6 ,,introductory ,,stanzas4 #abb4 ,grand and glorious1 of inexhaustible praise and charm1 comprising excellent virtues and thereby auspicious1 are the wonderful exploits which the ,muni performed in previous births4 ,them will ,i devoutly worship with the handful of flowers of my poem4 #bb ,the cipher on the left denotes the number of the stanza4 ,the prose parts of the original are indicated by the absence of the cipher4 #b1 #c4 ',by those praiseworthy deeds the way is taught that is leading to ,buddhahood2 they are the landmarks on that way4 ,further even the hard-hearted may be softened by them4 ,the holy stories may also obtain a greater attractiveness4' ,so ,i considered1 and for the benefit of men the attempt will be made to find a favourable audience for my own genius1 by treating of the extraordinary facts of the ,highest ,one in the world in a manner which is in accordance with the course of facts as recorded by ,scripture and ,tradition4 #d4 ,him1 whose beautiful practice of virtues1 while acting for the sake of others1 no one could imitate1 though bent on self-interest2 ,him1 the blaze of whose glory is involved in his true name of the ,all-,knowing ,one2 ,him1 the ,incomparable ,one together with the ,law and the ,congregation ,i venerate with bowed head4 ,i4 ,,the ,,story ,,of ,,the ,,tigress4 ,even in former births the ,lord showed ,his innate1 disinterested1 and immense love towards all creatures1 and identified himself with all beings4 ,for this reason we ought to have the utmost faith in ,buddha1 the ,lord4 ,this will be instanced by the following great performance of the ,lord in a previous birth1 which has been celebrated by my guru1 a venerator of the ,three ,jewels1 an authority because of his thorough study of virtues1 and beloved by his own guru by virtue of his religious practices4 ,in the time that the ,bodhisattva1 who afterwards became our ,lord1 benefited the world by manifold outpourings of his compassion3 gifts1 kind words1 succour1 and similar blameless deeds of a wisdom-cultivating mind1 quite in accordance with the excessive engagements to which he had bound himself1 he took his birth in a most eminent and mighty family of ,brhmans1 distinguished by the purity of their conduct owing to their attachment to their 7religious7 duties4 ,being purified by the gtakarma and the other sacraments in due order1 he grew up and in a short time1 owing to the innate quickness of his understanding1 the excellent aid in his studies1 his eagerness for learning and his zeal1 he obtained the mastership in the eighteen branches of science and in all the arts 7kals7 which were not incompatible with the custom of his family4 #e4 ,to the ,brhmans he was 7an authority7 like the ,holy ,writ2 to the ,kshatriyas as venerable as a king2 to the masses he appeared like the embodied ,thousand-eyed ,one#bc2 to those who longed for knowledge he was a helpful father4 #bc ,viz4 ,sakra1 the ,indra or ,lord of the ,devas4 ,in consequence of his prosperous destiny 7the result of merits formerly earned71 a large store of wealth1 distinction1 and fame fell to his share4 ,but the ,bodhisattva took no delight in such things4 ,his thoughts had been purified by his constant study of the ,law1 and he had become familiar with world-renunciation4 #f4 ,his former behaviour had wholly cleared his mind1 he saw the many kinds of sin which beset 7worldly7 pleasures4 ,so he shook off the householder's state1 as if it were an illness1 and retired to some plateau1 which he adorned by his presence4 #g4 ,there1 both by his detachment from the world and by his wisdom-brightened tranquillity1 he confounded1 as it were1 the people in the world1 who by attachment to bad occupations are disinclined for the calmness of the wise4 #h4 ,his calmness full of friendliness spread about1 it seems1 and penetrated into the hearts of the ferocious animals so as to make them cease injuring one another and live like ascetics4 #i4 ,by dint of the pureness of his conduct1 his self-control1 his contentment1 and his compassion1 he was no less a friend even to the people in the world1 who were unknown to him1 than all creatures were friends to him4 #aj4 ,as he wanted little1 he did not know the art of hypocrisy1 and he had abandoned the desire for gain1 glory1 and pleasures4 ,so he caused even the deities to be propitious and worshipful towards him4 #aa4 ,on the other hand1 those whose affection he had gained 7in his former state7 by his virtues1 hearing of his ascetic life1 left their families and their relations and went up to him as to the embodied ,salvation1 in order to become his disciples4 #ab4 ,he taught his disciples1 as best he could1 good conduct 7sla71 chastity1 purification of the organs of sense1 constant attentiveness1 detachment from the world1 and the concentration of the mind to the meditation on friendliness 7maitr7 and the rest#bd4 #bd ,the four1 or five1 bhvans or 'meditative rites' are meant4 ,most of his numerous disciples attained perfection in consequence of his teaching1 by which this holy road 7to salvation7 was established and people were put on the excellent path of world-renunciation4 ,now1 the doors of evils being shut1 as it were1 but the ways of happiness widely opened like high roads1 it once happened that the ,great-minded ,one 7mahtman7 was rambling along the shrubby caverns of the mountain well adapted to the practices of meditation 7yoga71 in order to enjoy at his ease this existing order of things4 ,agita1 his disciple at that time1 accompanied him4 #ac-ae4 ,now1 below in a cavern of the mountain1 he beheld a young tigress that could scarcely move from the place1 her strength being exhausted by the labour of whelping4 ,her sunken eyes and her emaciated belly betokened her hunger1 and she was regarding her own offspring as food1 who thirsting for the milk of her udders1 had come near her1 trusting their mother and fearless2 but she brawled at them1 as if they were strange to her1 with prolonged harsh roarings4 #af1 #ag4 ,on seeing her1 the ,bodhisattva1 though composed in mind1 was shaken with compassion by the suffering of his fellow-creature1 as the lord of the mountains 7,meru7 is by an earthquake4 ,it is a wonder1 how the compassionate1 be their constancy ever so evident in the greatest sufferings of their own1 are touched by the grief1 however small1 of another6 ,and his powerful pity made him utter1 agitation made him repeat to his pupil1 the following words manifesting his excellent nature3 ',my dear1 my dear1' he exclaimed1 #ah4 ',behold the worthlessness of ,samsra6 ,this animal seeks to feed on her very own young ones4 ,hunger causes her to transgress love's law4 #ai4 ',alas6 ,fie upon the ferocity of self-love1 that makes a mother wish to make her meal with the bodies of her own offspring6 #bj4 ',who ought to foster the foe1 whose name is self-love1 by whom one may be compelled to actions like this8 ',go1 then1 quickly and look about for some means of appeasing her hunger1 that she may not injure her young ones and herself4 ,i too shall endeavour to avert her from that rash act4' ,the disciple promised to do so1 and went off in search of food4 ,yet the ,bodhisattva had but used a pretext to turn him off4 ,he considered thus3 #ba4 ',why should ,i search after meat from the body of another1 whilst the whole of my own body is available8 ,not only is the getting of the meat in itself a matter of chance1 but ,i should also lose the opportunity of doing my duty4 ',further1 #bb-bd4 ',this body being brute1 frail1 pithless1 ungrateful1 always impure1 and a source of suffering1 he is not wise who should not rejoice at its being spent for the benefit of another4 ,there are but two things that make one disregard the grief of another3 attachment to one's own pleasure and the absence of the power of helping4 ,but ,i cannot have pleasure1 whilst another grieves1 and ,i have the power to help2 why should ,i be indifferent8 ,and if1 while being able to succour1 ,i were to show indifference even to an evildoer immersed in grief1 my mind1 ,i suppose1 would feel the remorse for an evil deed1 burning like shrubs caught by a great fire4 #be4 ',therefore1 ,i will kill my miserable body by casting it down into the precipice1 and with my corpse ,i shall preserve the tigress from killing her young ones and the young ones from dying by the teeth of their mother4 ',even more1 by so doing #bf-bi4 ',i set an example to those who long for the good of the world2 ,i encourage the feeble2 ,i rejoice those who understand the meaning of charity2 ,i stimulate the virtuous2 ,i cause disappointment to the great hosts of ,mra1 but gladness to those who love the ,buddha-virtues2 ,i confound the people who are absorbed in selfishness and subdued by egotism and lusts2 ,i give a token of faith to the adherents of the most excellent of vehicles#be1 but ,i fill with astonishment those who sneer at deeds of charity2 ,i clear the highway to ,heaven in a manner pleasing to the charitable among men2 and finally that wish ,i yearned for1 ,when may ,i have the opportunity of benefiting others with the offering of my own limbs8--,i shall accomplish it now1 and so acquire erelong ,complete ,wisdom4 #be ,this best of vehicles 7ynavara7 is the ,buddhayna1 the vehicle by which ,buddhahood may be reached1 or mahyna1 for both appellations cover nearly the same ground4 ,the other two are the ,srvakayna and the ,pratyekabuddhayna4 ,see ,dharmasamgraha ,,ii1 with the annotation of ,kenjiu ,kasawara4 #cj1 #ca4 ',verily1 as surely as this determination does not proceed from ambition1 nor from thirst of glory1 nor is a means of gaining ,heaven or royal dignity1 as surely as ,i do not care even for supreme and everlasting bliss for myself1 but for securing the benefit of others#bf3 as surely may ,i gain by it the power of taking away and imparting for ever at the same time the world's sorrow and the world's happiness1 just as the sun takes away darkness and imparts light6 #bf ,parrthasiddhi here and in st4 #cc is a rather ambiguous term1 as it may also convey this meaning3 'the attainment of the highest object4' ,apparently this ambiguity is intentional4 ,cp4 ,story ,,xxx1 verse #ag4 #cb4 ',whether ,i shall be remembered1 when virtue is seen to be practised1 or made conspicuous1 when the tale of my exploit is told2 in every way may ,i constantly benefit the world and promote its happiness6' #cc4 ,after so making up his mind1 delighted at the thought that he was to destroy even his life for securing the benefit of others1 to the amazement even of the calm minds of the deities--he gave up his body4 ,the sound of the ,bodhisattva's body falling down stirred the curiosity and the anger of the tigress4 ,she desisted from her disposition of making a slaughter of her whelps1 and cast her eyes all around4 ,as soon as she perceived the lifeless body of the ,bodhisattva1 she rushed hastily upon it and commenced to devour it4 ,but his disciple1 coming back without meat1 as he had got none1 not seeing his teacher1 looked about for him4 ,then he beheld that young tigress feeding on the lifeless body of the ,bodhisattva4 ,and the admiration of the extraordinary greatness of his performance driving back his emotions of sorrow and pain1 he probably gave a fair utterance#bg to his veneration for his teacher's attachment to virtues by this monologue3 #bg ,the text has sobheta1 not asobhata1 as might have been expected4 #cd-cg4 ',oh1 how merciful the ,great-minded ,one was to people afflicted by distress6 ,how indifferent ,he was to ,his own welfare6 ,how ,he has brought to perfection the virtuous conduct of the pious1 and dashed to pieces the splendid glory of their adversaries6 ,how ,he has displayed1 clinging to virtues1 ,his heroic1 fearless1 and immense love6 ,how ,his body1 which was already precious for its virtues1 has now forcibly been turned into a vessel of the highest veneration6 ,and although by ,his innate kindness ,he was as patient as ,earth1 how intolerant ,he was of the suffering of others6 ,and how my own roughness of mind is evidenced by the contrast of this splendid act of heroism of ,his6 ,verily1 the creatures are not to be commiserated now1 having got ,him as their ,protector1 and ,manmatha#bh1 forsooth1 is now sighing away1 being disturbed and in dread of defeat4 #bh ,manmatha1 ,kma1 ,kandarpa and the other names of the god of sensual love and pleasure are common equivalents of ,mra4 ,cp4 ,buddhakarita ,,xiii1 #b4 ',in every way1 veneration be to that illustrious ,great ,being 7mahsattva71 of exuberant compassion1 of boundless goodness1 the refuge of all creatures1 yea1 that ,bodhisattva for the sake of the creatures4' ,and he told the matter over to his fellow-disciples4 #ch4 ,then his disciples and also the ,gandharvas1 the ,yakshas1 the snakes1 and the chiefs of the ,devas1 expressing by their countenance their admiration for his deed1 covered the ground that held the treasure of his bones1 with a profusion of wreaths1 clothes1 jewel ornaments1 and sandal powder4 ,so1 then1 even in former births the ,lord showed ,his innate1 disinterested1 and immense love towards all creatures1 and identified ,himself with all creatures4 ,for this reason we ought to have the utmost faith in ,buddha1 the ,lord4 ,and also this is to be propounded3 ',and having obtained this faith in ,buddha the ,lord1 we ought to strive for feeling the highest gladness2 in this manner our faith will have its sanctuary4'--,likewise we must listen with attention to the preaching of the ,law1 since it has been brought to us by means of hundreds of difficult hardships#bi4--;,and in sermons on the subject of compassion1 thus is to be said3 'in this manner compassion1 moving us to act for the benefit of others1 is productive of an exceedingly excellent nature#cj4' #bi ,dushkarasatasamudntatvt1 cp4 ,divyvadna1 ed4 ,cowell1 p4 #dij4 #cj ,viz4 as far as gathering merit1 the consequence of good actions1 improves our nature4 99 99 99 99 99 ,the story of the tigress1 which does not appear either in the ,pli ,gtaka or in the ,kariypitaka1 is alluded to in the ,bodhisattvvadankalpalat of ,kshemendra ,,ii1 #ajh4 ,there the ,bodhisattva1 on the occasion of a similar fact of self-denial and heroism in a later birth1 says3 ',formerly1 on seeing a hungry tigress preparing to eat her whelps1 ,i gave her my body1 in order to avert this1 without hesitation4' ,and in the fifty-first pallava the story is narrated at length1 verses #bh-ej4 ,it differs in some points from ours4 ,so does also the redaction of the ,southern ,buddhists1 told by ,spence ,hardy1 ,manual1 p4 #id of the #bnd ed4 ,,ii4 ,,the ,,story ,,of ,,the ,,king ,,of ,,the ,s,,ibis4 7,comp4 the ,pli ,gtaka1 ,no4 #dii1 ,fausb4 ,,iv1 #dja-dab2 ,kariypitaka ,i1 #h47 ,the preaching of the excellent ,law must be listened to with attention4 ,for it is by means of hundreds of difficult hardships that the ,lord obtained this excellent ,law for our sake4 ,this is shown by the following4 ,in the time1 when this our ,lord was still a ,bodhisattva1 in consequence of his possessing a store of meritorious actions collected by a practice from time immemorial1 he once was a king of the ,sibis4 ,by his deference to the elders whom he was wont to honour from his very childhood1 and by his attachment to a modest behaviour1 he gained the affection of his subjects2 owing to his natural quickness of intellect1 he enlarged his mind by learning many sciences2 he was distinguished by energy1 discretion1 majesty and power1 and favoured by fortune4 ,he ruled his subjects as if they were his own children4 #a4 ,the different sets of virtues1 that accompany each member of the triad 7of dharma1 artha1 and kma7 all together gladly took their residence1 it seems1 with him2 and yet they did not lose any of their splendour in spite of the disturbance which might occur from their contrasts4 #b4 ,and felicity1 that is like a mockery to those who have attained a high rank by wrong means1 like a grievous calamity to the fool1 like an intoxicating liquor to the feeble-minded--to him it was1 as is indicated by its name1 real happiness4 #c4 ,noble-hearted1 full of compassion1 and wealthy1 this best of kings rejoiced at seeing the faces of the mendicants beaming with satisfaction and joy at the attainment of the wished-for objects4 ,now this king1 in accordance with his propensity for charity1 had caused alms-halls1 provided with every kind of utensils1 goods1 and grains1 to be constructed in all parts of the town4 ,in this way he poured out the rain of his gifts1 not unlike a cloud of the ,krita ,yuga4 ,and he distributed them in such a manner1 as well became the loftiness of his mind1 supplying the wants of each according to his desire1 with lovely deference and kind speed1 whereby he enhanced the benefit of his gifts4 ,he bestowed food and drink on those who were in need of food and drink2 likewise he dispensed couches1 seats1 dwellings1 meals1 perfumes1 wreaths1 silver1 gold1 c41 to those who wanted them4 ,then1 the fame of the king's sublime munificence spreading abroad1 people who lived in different regions and parts of the world went to that country1 with surprise and joy in their hearts4 #d4 ,the mendicants1 when letting the whole world of men pass before their mind's eye1 did not find in others an opportunity of putting forth their requests2 to him it was that they went up in crowds with glad faces1 just as wild elephants go up to a great lake4 ,the king1 on the other hand1 when beholding them1 whose minds were rejoiced with the hope of gain1 flocking together from all directions1 though the outward appearance of that mendicant people in travelling dress was anything but handsome1-- #e4 ,nevertheless he received them1 as if they were friends come back from abroad1 his eyes wide-opened with joy2 he listened to their requests1 as if good news were reported to him1 and after giving1 his contentment surpassed that of the recipients4 #f4 ,the voices of the beggars spread about the perfume of the fame of his munificence1 and so abated the pride of the other kings4 ,in a similar way1 the scent of the juice that runs out of the temples of the scent-elephant in rut1 being scattered by the wind1 causes the bees to neglect the like fluid of the other elephants#ca4 #ca ,in the original this simile is expressed by the rhetorical figure1 called slesha4 ,one day the king1 making the tour of his alms-halls1 noticed the very small number of supplicants staying there1 in consequence of the wants of the mendicant people being supplied4 ,when he considered this1 he was uneasy1 because his habit of almsgiving could not well proceed4 #g4 ,the indigent1 when coming to him1 quenched their thirst 7for the desired boons71 not he his 7thirst for giving71 when meeting with them4 ,his passion for charity was so great1 that no requester by the extent of his request could outdo his determination of giving4 ,then this thought arose within him3 ',oh1 very blessed are those most excellent among the pious1 to whom the mendicants utter their desires with confidence and without restraint1 so as to ask even their limbs6 ,but to me1 as if they were terrified by harsh words of refusal1 they show only boldness in requesting my wealth4' #h4 ,now ,earth1 becoming aware of that exceedingly lofty thought1 how her lord holding on to charity1 had stopped the very attachment to his own flesh1 trembled as a wife would1 who loves her husband4 ,the surface of the earth being shaken1 ,sumeru1 the lord of mountains1 radiant with the shine of its manifold gems1 began to waver4 ,sakra1 the ,lord of the ,devas 7,devendra71 inquiring into the cause of this wavering1 understood that it was the sublime thought of that king which produced the shivering of ,earth's surface2 and as he was taken up with amazement1 he entered into this reflection3 #i4 ',how is this8 ,does this king bear his mind so high and feel so great a rejoicing at giving away in charity as to conceive the thought of girding his resolution to give with the strong determination of parting with his own limbs8 ',well1 ,i will try him4' ,now the king1 surrounded by his officials1 was sitting 7on his throne1 in his hall7 in the midst of the assembly4 ,the usual summons by proclamation had been given1 inviting anybody who was in need of anything2 stores of wealth1 silver1 gold1 jewels1 were being disclosed by the care of the treasurer2 boxes filled to the top with various kinds of clothes1 were being uncovered2 various excellent carriages1 the yokes of which enclosed the necks of different well-trained beasts of draught1 were being made to advance2 and the mendicants were crowding in4 ,among them ,sakra1 the ,lord of the ,devas1 having assumed the shape of an old and blind ,brhman1 drew the attention of the king4 ,on him the king fixed his firm1 placid1 and mild looks expressive of compassion and friendliness1 and he seemed with them to go to his encounter and to embrace him4 ,the royal attendants requested him to say what he was wanting1 but he drew near the king1 and after uttering his hail and blessing1 addressed him with these words3 #aj4 ',a blind1 old man ,i have come hither from afar begging thy eye1 ,o highest of kings4 ,for the purpose of ruling the world's regular course one eye may be sufficient1 ,o lotus-eyed monarch4' ,though the ,bodhisattva experienced an extreme delight at his heart's desire being realised1 a doubt arose within him as to whether the ,brhman had really said so or1 this thought being always present to his mind1 himself had fancied so1 and since he longed to hear the very sweet words of the eye being asked1 he thus spoke to the eye-asker3 #aa4 ',who has instructed thee1 illustrious ,brhman1 to come here and to ask from me one eye8 ,no one1 it is said1 will easily part with his eye4 ,who is he that thinks the contrary of me8' ,sakra1 the ,lord of the ,devas in the disguise of a ,brhman1 knowing the intention of the king1 answered3 #ab4 ',it is ,sakra4 ,his statue1 instructing me to ask thee for thy eye1 has caused me to come here4 ,now make real his opinion and my hope by giving me thy eye4' ,hearing the name of ,sakra1 the king thought3 ',surely1 through divine power this ,brhman shall regain his eyesight in this way1' and he spoke in a voice1 the clear sound of which manifested his joy3 #ac4 ',brhman1 ,i will fulfil thy wish1 which has prompted thee to come here4 ,thou desirest one eye from me1 ,i shall give thee both4 #ad4 ',after ,i have adorned thy face with a pair of bright lotus-like eyes1 go thy way1 putting the bystanders first into doubt's swing as to thy identity1 but soon amazing them by the certainty of it4' ,the king's counsellors1 understanding that he had decided to part with his eyes1 were perplexed and agitated1 and sadness afflicted their minds4 ,they said to the king3 #ae1 #af4 ',majesty1 ,your too great fondness for charity makes you overlook that this is mismanagement leading to evil4 ,be propitious1 then1 desist from your purpose2 do not give up your eyesight6 ,for the sake of one twice-born man you must not disregard all of us4 ,do not burn with the fire of sorrow your subjects1 to whom you have hitherto ensured comfort and prosperity4 #ag1 #ah4 ',money1 the source of opulence2 brilliant gems2 milch cows2 carriages and trained beasts of draught2 vigorous elephants of graceful beauty2 dwellings fit for all seasons1 resounding with the noise of the anklets#cb1 and by their brightness surpassing the autumn-clouds3 such are boons fit to be bestowed4 ,give those1 and not your eyesight1 ,o you who are the only eye of the world4 #cb ,not only the houses1 therefore1 are meant1 but also the 7female7 attendance2 in other words1 the epithet is indicative of the richness and magnificence of the habitations4 ',moreover1 great king1 you must but consider this3 #ai4 ',how can the eye of one person be put in the face of another8 ,if1 however1 divine power may effect this1 why should your eye be wanted for it8 ',further1 ,your ,majesty1 #bj4 ',of what use is eyesight to a poor man8 ,that he might witness the abundance of others8 ,well then1 give him money2 do not commit an act of rashness6' ,then the king addressed his ministers in soft and conciliating terms3 #ba4 ',he who after promising to give1 makes up his mind to withhold his gift1 such a one puts on again the bond of cupidity which he had cast off before4 #bb4 ',he who after promising to give1 does not keep his promise1 being driven from his resolution by avarice1 should he not be held for the worst of men8 #bc4 ',he who1 having strengthened the hope of the mendicants by engaging himself to give1 pays them with the harsh disappointment of a refusal1 for him there is no expiation4 ',and with respect to your asserting is divine power of itself not sufficient to restore the eyesight to that man8 you should be taught this4 #bd4 ',that different means are wanted to carry out purposes1 is well known1 indeed4 ,for this reason even ,destiny 7,vidhi71 though a deity1 needs some means or other4 ',therefore1 you must not exert yourselves to obstruct my determination to accomplish an extraordinary deed of charity4' ,the ministers answered3 ',we have only ventured to observe to ,your ,majesty that you ought to give away goods and grains and jewels1 not your eye2 when saying this1 we do not entice ,your ,majesty to wickedness4' ,the king said3 #be4 ',the very thing asked for must be given4 ,a gift not wished for does not afford pleasure4 ,of what use is water to one carried off by the stream8 ,for this reason1 ,i shall give to this man the object he requests4' ,after this1 the first minister who more than the others had got into the intimate confidence of the king1 overlooking1 owing to his solicitude1 the respect due to the king1 spoke thus3 ',pray1 do it not4 #bf4 ',you are holding an empire1 which is vying with the riches of ,sakra1 to the attainment of which no one can aspire without a large amount of penance and meditation1 and the possession of which may pave with numerous sacrifices the way to glory and ,heaven2 and you care not for it6 and you are willing to give away both your eyes6 ,with what aim do you wish so8 ,where on earth has there been seen such a way of proceeding8 #bg4 ',by your sacrifices you have gained a place among the celestial gods1 your fame is shining far and wide1 your feet reflect the splendour of the head-ornaments of the kings 7your vassals7--what then is it that you long for to give up your eyesight8' ,but the king answered that minister in a gentle tone3 #bh4 ',it is not the realm of the whole earth for which ,i am striving in this manner1 nor is it ,heaven1 nor final extinction1 nor glory1 but with the intention of becoming a ,saviour of the ,world ,i now provide that this man's labour of asking be not fruitless4' ,then the king ordered one eye of his1 the lovely brightness of which appeared like a petal of a blue lotus1 to be extirpated after the precepts of the physicians gradually and intact1 and with the greatest gladness he had it handed over to the beggar1 who asked it4 ,now ,sakra1 the ,lord of the ,devas1 by the power of magic produced an illusion of such a kind that the king and his bystanders saw that eye filling up the eye-hole of the old ,brhman4 ,when the king beheld the eye-asker in the possession of one unclosed eye1 his heart expanded with the utmost delight1 and he presented him with the other eye too4 #bi4 ,the eyes being given away1 the king's visage looked like a lotus-pond without lotuses1 yet it bore the expression of satisfaction1 not shared however by the citizens4 ,on the other hand1 the ,brhman was seen with sound eyes4 #cj4 ,in the inner apartments of the palace as well as in the town1 everywhere tears of sorrow moistened the ground4 ,but ,sakra was transported with admiration and satisfaction1 seeing the king's unshaken intention of attaining ,supreme ,wisdom 7,sambodhi74 ,and in this state of mind he entered into this reflection3 #ca4 ',what a constancy6 ,what a goodness and a longing for the food of the creatures6 ,though ,i witnessed the fact1 ,i can scarcely believe it4 ',it is not right1 then1 that this person of marvellous goodness should endure this great hardship for a long time4 ,i will try to render him his eyesight by showing him the way for it4' 99 99 99 99 99 ,afterwards1 when time had healed the wounds caused by the operation1 and lessened and almost lulled the sorrow of the inhabitants of the palace1 the town1 and the country1 it happened one day that the king1 desirous of solitary retirement1 was sitting with crossed legs in his garden on the border of a pond of lotuses4 ,that spot was beset by fair and fine trees bent down by the weight of their flowers2 swarms of bees were humming2 a gentle1 fresh1 and odoriferous wind was blowing agreeably4 ,suddenly ,sakra1 the ,lord of the ,devas1 presented himself before the king4 ,being asked who he was1 he answered3 #cb a4 ',i am ,sakra1 the ,lord of the ,devas1 ,i have come to you4' ,thereupon the king welcomed him and said that he waited for his orders4 ,after being thus complimented1 he again addressed the king3 #cb b4 ',choose some boon1 holy prince 7rgarshi72 say on what thou desirest4' ,now the king being ever wont to give1 and having never trodden the way of miserable begging1 in conformity with his astonishment and his lofty mind spoke to him3 #cc1 #cd4 ',great is my wealth1 ,sakra1 my army is large and strong2 my blindness1 however1 makes death welcome to me4 ,it is impossible for me1 after supplying the wants of the mendicants1 to see their faces brightened by gladness and joy2 for this reason1 ,o ,indra1 ,i love death now4' ,sakra said3 ',no more of that resolution6 ,only virtuous persons come in such a state as thine4 ,but this thou must tell me3 #ce4 ',it is the mendicants who have caused thee to come in this state2 how is it that thy mind is occupied with them even now8 ,say on6 do not hide the truth from me and thou mayst take the way to immediate cure#cc4' #cc ,this way is the ,act of ,truth1 as ,hardy1 ,manual of ,buddhism1 #aig1 calls it4 ,in the ,pli ,gtaka1 ,sakka invites the king to it in plain terms4 ,other instances of the sakkakiriy1 as it is styled in ,pli1 will occur in ,stories ,,xiv1 ,,xv1 ,,xvi4 ,the king replied3 ',why dost thou insist upon my boasting myself8 ,hear1 however1 ,lord of the ,devas4 #cf4 ',as surely as the supplicatory language of begging people both now and before is as pleasing to my ears as the sound of benedictions1 so surely may one eye appear to me6' ,no sooner had the king pronounced these words than by the power of his firm veracity and his excellent store of meritorious actions one eye appeared to him1 resembling a piece of a lotus-petal1 encompassing a pupil like sapphire4 ,rejoiced at this miraculous appearance of his eye1 the king again spoke to ,sakra3 #cg4 ',and as surely as1 after giving away both eyes to him who asked but one1 my mind knew no other feeling but the utmost delight1 so surely may ,i obtain also the other eye6' ,the king had hardly finished1 when there appeared to him another eye1 the rival1 as it were1 of the first one4 #ch-dj4 ,upon this the earth was shaken with its mountains2 the ocean flowed over its borders2 the drums of the celestials spontaneously uttered deep-toned and pleasing sounds2 the sky in all directions looked placid and lovely2 the sun shone with pure brightness as it does in autumn#cd2 a great number of various flowers1 tinged by the sandal powder which was whirling around1 fell down from heaven2 the celestials1 including ,apsarasas and ,ganas1 came to the spot1 their eyes wide opened with amazement2 there blew an agreeable wind of extreme loveliness2 gladness expanded in the minds of the creatures4 #cd ,it was spring when the miracle happened1 as is to be inferred from the flowers being mentioned above4 #da-dc4 ,from all parts were heard voices of praise1 uttered by crowds of beings endowed with great magic power4 ,filled with joy and admiration1 they glorified the great exploit of the king in such exclamations3 ',oh1 what loftiness6 what compassion6 see the purity of his heart1 how great it is6 oh1 how little he cares for his own pleasures6 ,hail to thee1 renowned one1 for thy constancy and valour6 ,the world of creatures has recovered their protector in thee1 of a truth1 as the lustre of thy eye-lotuses has again expanded6 ,surely1 the stores of merit are solid treasures6 ,after a long time ,righteousness has1 indeed1 obtained an immense victory6' ,then ,sakra applauded him1 ',very well1 very well6' and spoke again3 #dd1 #de4 ',thy true feeling was not hidden from me1 pure-hearted king2 so ,i have but rendered thee these eyes of thine4 ,and by means of them thou wilt have the unencumbered power of seeing in all directions over one hundred of yoganas1 even beyond mountains4' ,having said these words1 ,sakra disappeared on the spot4 ,then the ,bodhisattva1 followed by his officials#ce1 whose wide-opened and scarcely winking eyes indicated the astonishment that filled their minds1 went up in procession to his capital4 ,that town exhibited a festival attire1 being adorned with hoisted flags and manifold banners1 the citizens looking on and the ,brhmans praising the monarch with hails and benedictions4 ,when he had seated himself in his audience-hall1 in the midst of a great crowd1 made up of the ministers in the first place1 of ,brhmans and elders1 townsmen and countrymen1 all of whom had come to express their respectful congratulations2 he preached the ,law to them1 taking for his text the account of his own experience4 #ce ,the sudden appearance of these officials and ministers is somewhat strange here4 ,the ,pli ,gtaka may account for it4 ',at the same time1 it is said there 7,,iv1 p4 #daa7 that the eyes reappeared1 the whole attendance of the king 7sabb rgaparis7 was present by the power of ,sakka4' #df-dh4 ',who in the world1 then1 should be slow in satisfying the wants of the mendicants with his wealth1 who has beheld how ,i have obtained these eyes of mine1 endowed with divine power1 in consequence of charity-gathered merit8 ,in the circumference of one hundred of yoganas ,i see everything1 though hidden by many mountains1 as distinctly as if it were near4 ,what means of attaining bliss is superior to charity1 distinguished by commiseration with others and modesty8 since ,i1 by giving away my human eyesight1 have got already in this world a superhuman and divine vision4 #di4 ',understanding this1 ,sibis1 make your riches fruitful by gifts and by spending#cf4 ,this is the path leading to glory and future happiness both in this world and in the next4 #cf ,the purport of this royal precept may be illustrated by the corresponding parts of the narrative in the ,pli ,gtaka4 ,the precept is there given twice1 in prose and in verse1 see ,fausbll's ,gtaka ,,iv1 p4 #daa1 #bb1 and p4 #dab1 #g4 #ej4 ',wealth is a contemptible thing1 because it is pithless2 yet it has one virtue1 that it can be given away by him who aims at the welfare of the creatures2 for if given away1 it becomes a treasure 7nidhna71 otherwise its ultimate object is only death 7nidhana74' 99 99 99 99 99 ,so1 then1 it is by means of hundreds of difficult hardships that the ,lord obtained this excellent ,law for our sake2 for this reason its preaching is to be heard with attention4 ,this story is also to be told on account of the high-mindedness of the ,tathgata1 just as the foregoing#cg4 ,likewise when discoursing of compassion1 and when demonstrating the result of meritorious actions appearing already in this world3 'in this manner the merit1 gathered by good actions1 shows already here 7in this world7 something like the blossom of its power1 the charming flowers of increasing glory4' #cg ,viz4 the story of the tigress4 99 99 99 99 99 ,in the list of the contents of the ,avadnakalpalat which ,somendra added to that poem of his father ,kshemendra1 ,i do not find our avadna1 unless it should happen to be included in ,no4 #ia1 which deals with a king of the ,sibis4 ,but the edition which is being published in the ,bibl4 ,indica is not yet so far advanced4 ,for the rest1 like the story of the tigress1 it is alluded to in the second pallava1 verse #ajh3 ',and in my ,sibi-birth ,i gave away both my eyes to a blind man1 and with 7the gift of7 my body preserved a pigeon from the danger caused by a falcon4' ,,iii4 ,,the ,,story ,,of ,,the ,,small ,,portion ,,of ,,gruel4 7,comp4 the ,pli ,gtaka1 ,no4 #dae1 ,fausb4 ,,iii1 #djf-dad2 ,divyvadna ,,vii1 p4 #hh1 ,cowell's ed42 ,kathsarits4 ,,xxvii1 #gi-aje47 ,any gift that proceeds from faith of the heart and is bestowed on a worthy recipient produces a great result2 there does not exist at all anything like a trifling gift of that nature1 as will be taught by the following4 ,in the time1 when our ,lord was still a ,bodhisattva1 he was a king of ,kosala4 ,though he displayed his royal virtues1 such as energy1 discretion1 majesty1 power1 and the rest in an exceedingly high degree1 the brilliancy of one virtue1 his great felicity1 surpassed the others4 #a4 ,his virtues1 being embellished by his felicity1 shone the more2 as the moonbeams do1 when autumn makes their splendour expand4 #b4 ,fortune1 who dwelt with him1 distributed her wrath and favour to the other kings in such a manner1 that she abandoned his enemies1 however proud1 but like an amorous woman cherished his vassals4 #c4 ,his righteousness1 however1 prevented his mind from doing ill2 so he did not oppress at all his adversaries4 ,but his dependents displayed their affection for him in such a degree1 that ,fortune would not stay with his foes4 ,now one day this king recollected his last previous existence4 ,in consequence of remembering this he felt greatly moved4 ,he bestowed still greater gifts in charity--the motive and essential cause of happiness--on ,sramanas and ,brhmans1 the wretched and the beggars2 he fostered unceasingly his observance of good conduct 7sla72 and he kept strictly the poshadha#ch restrictions on sabbath-days4 ,moreover1 as he was desirous of bringing his people into the way of salvation by magnifying the power of meritorious actions1 he was in the habit of uttering with a believing heart in his audience-hall as well as in the inner apartments of his palace these two stanzas1 full of import3 #ch ,poshadha in ,buddhistic ,sanskrit ,pli uposatha1 which is of course the same word as ,sanskrit upavasatha4 ,a fuller form uposhadha occurs in the ,avadnakalpalat ,,vi1 #gf4 #d4 ',attending on ,buddhas#ci by paying them honour1 howsoever little1 cannot produce a trifling fruit4 ,this has been taught before only by words1 now it may be seen4 ,look at the rich affluence of the fruit1 produced by a small portion of saltless1 dry1 coarse1 reddish-brown gruel4 #ci ,the text has na ,sugataparikary vidyate svalpikpi1 the parallel passage in the ,pli ,gtaka may serve as its commentary3 ,na kir' atthi anomadassisu ,prikariy ,buddhesu appik4 ,in stanza #ah of this ,gtaka the purport of these words of the king is thus expressed3 kshnsraveshu na kritam tanu nma kimkit2 therefore1 kshnsrava ,pli khnsavo1 'who has extinguished his passions1' is here synonymous with buddha4 ,speaking properly1 then1 all wandering monks1 who are earnestly performing their duties as such1 may be styled 'buddhas1' cp4 for instance1 ,suttanipta1 ,sammparibbganyasutta1 verse #ab2 in other terms1 buddha may sometimes be an equivalent of muni4 ,so it is used in chapter xiv of the ,dhammapada2 see the note of ,prof4 ,max ,mller on verses #agi and #ahj in ,sacred ,books1 vol4 x1 p4 #ej1 and the verses pointed out by ,weber1 ,ind4 ,streifen1 ,i1 p4 #adg4 ,it is also plain that the ,pratyekabuddhas are considered to belong to the general class of the ,buddhas4 ,though they are different from the ,supreme ,buddhas 7,samyaksambuddha71 they are nevertheless also sugatas or buddhas4 ,cp4 ,spence ,hardy1 ,manual1 pp4 #cg-ci2 ,kern1 ,het ,buddhisme1 ,i1 pp4 #bid-bif4 #e4 ',this mighty army of mine with its beautiful chariots and horses and its dark-blue masses of fierce elephants2 the sovereignty of the whole earth2 great wealth2 ,fortune's favour2 my noble wife3 behold the beauty of this store of fruit1 produced by a small portion of coarse gruel4' ,neither his ministers nor the worthiest among the ,brhmans nor the foremost among the townsmen1 though tormented with curiosity1 ventured to question the king as to what he meant by these two stanzas which he was in the habit of reciting every moment4 ,now by the king's incessant repeating of them the queen also grew curious2 and as she felt less embarrassment in putting forth her request1 one day1 the opportunity of entering into conversation upon this subject presenting itself1 she put this question in full audience to him3 #f1 #g4 ',verily1 at all times1 my lord1 you are reciting1 as if you were giving vent to the gladness which is within your heart4 ,but my heart is troubled by curiosity at your speaking so4 ,if my person is allowed to hear it1 say on1 then1 what you mean by this utterance1 sir4 ,a secret is nowhere proclaimed in this manner2 therefore1 it must be a matter of public knowledge1 and ,i may ask you about it4' ,then the king cast a mild look of gladness on his queen1 and with a smile-blooming face he spoke3 #h1 #i4 ',when hearing this utterance of mine without perceiving its cause1 it is not only you1 that are excited by curiosity1 but also the whole of my officials1 my town1 and my zenana are troubled and disturbed by the desire of knowing the meaning of it4 ,listen1 then1 to what ,i am going to say4 #aj4 ',just as one who awakes from sleep1 ,i remember my existence1 when ,i lived a servant in this very town4 ,although ,i was keeping good conduct1 ,i earned a sorry livelihood by performing hired labour for people elevated only because of their wealth4 #aa4 ',so one day ,i was about to begin my service for hire1 that abode of toil1 contempt1 and sorrow1 striving to support 7my family7 and fearing1 lest ,i should lack the means of sustenance myself2 when ,i saw four ,sramanas with subdued senses1 accompanied as it were by the bliss of monkhood1 going about for alms4 #ab4 ',after bowing to them with a mind softened by faith1 ,i reverentially entertained them in my house with a small dish of gruel4 ,out of that sprout has sprung this tree of greatness1 that the glitterings of the crest-jewels of other kings are now reflected in the dust on my feet4 #ac4 ',thinking of this1 ,i recite these stanzas1 my queen1 and for this reason ,i find satisfaction in doing meritorious actions and receiving ,arhats4' ,then the queen's face expanded with gladness and surprise4 ,she raised her eyes respectfully to the king1 saying3 ',highly probable1 indeed1 is it that such very great prosperity is the fruit produced by meritorious actions1 since you1 great king1 being yourself a witness of the result of meritorious actions1 are so anxious for 7gathering7 merit4 ,for this very reason you are disinclined to evil actions1 disposed to protect your subjects duly like a father1 and intent on earning plenty of merit4 #ad4 ',shining with illustrious glory enhanced by charity1 vanquisher of your rival kings waiting with bent heads for your orders1 may you for a long time with a righteous management rule the earth up to its wind-wrinkled ocean-border6' ,the king said3 ',why should this not be8 my queen6 #ae4 ',in fact1 ,i will endeavour to keep once more the path leading to salvation1 of which ,i have noted the lovely marks4 ,people will love giving1 having heard the fruit of charity2 how should not ,i be liberal1 having experienced it in myself8' ,now the king1 tenderly looking on his queen1 beheld her shining with almost divine splendour1 and desiring to know the reason of that brightness1 said again3 #af4 ',like the crescent amidst the stars you shine in the midst of the women4 ,say1 what deed have you done1 my dear1 having this very sweet result8' ,the queen replied3 ',o yes1 my lord1 ,i too have some remembrance of my life in my former birth4' ,now1 as the king gently entreated her to tell it1 she spoke3 #ag1 #ah4 ',like something experienced in my childhood ,i recollect that being a slave1 after giving with devotion to a ,muni with extinguished passions the remnants of one dish1 ,i fell asleep there1 as it were1 and arose from sleep here4 ,by this wholesome action1 my prince1 ,i remember1 ,i have obtained you for my lord1 sharing you with the earth4 ,what you said3 surely1 no benefit given to holy persons who have extinguished their passions1 can be a small one--these very words were then spoken by that ,muni4' ,then the king1 perceiving that the assembly was overcome by feelings of piety and amazement1 and that the manifestation of the result of merit had roused in their minds a high esteem for meritorious actions1 earnestly pressed on the audience something like this3 #ai4 ',how is it possible1 then1 that anybody should not devote himself to performing meritorious actions by practising charity and good conduct1 after seeing this large and splendid result of a good action however small8 ,no1 that man is not even worth looking at1 who inwrapt in the darkness of avarice1 should decline to make himself renowned for his gifts1 though being wealthy enough to do so4 #bj4 ',if by abandoning in the right manner wealth1 once necessarily to be left and so of no use at all1 any good quality may be acquired3 who1 then1 knowing the charm of virtues1 would follow in this matter the path of selfishness8 ,and different virtues1 in truth1 gladness1 c41 being followed by good renown1 are founded on charity4 #ba4 ',almsgiving is a great treasure1 indeed1 a treasure which is always with us and is inaccessible to thieves and the rest#dj4 ,almsgiving cleanses the mind from the dirt of the sins of selfishness and cupidity2 it is an easy vehicle by which to relieve the fatigue of the travel through ,samsra2 it is our best and constant friend1 that seeks to procure manifold pleasure and comfort for us4 #dj ,that is3 to fire1 water1 seizure from the part of the king4 ,cp4 ,story ,v1 stanza #h4 #bb4 ',all is obtained by almsgiving1 whatever may be wished for1 whether it be abundance of riches or brilliant domination1 or a residence in the city of the ,devas1 or beauty of the body4 ,who1 considering this matter so1 should not practise almsgiving8 #bc4 ',almsgiving1 it is said1 constitutes the worth of riches2 it is also called the essential cause of dominations1 the grand performance of piety4 ,even rags for dress1 given away by the simple-minded1 are a well-bestowed gift4' ,the audience respectfully approved this persuasive discourse of the king1 and felt inclined to the exercise of charity and the like4 99 99 99 99 99 ,so any gift that proceeds from faith of the heart1 and is bestowed on a worthy recipient1 produces a great result2 there does not exist at all anything like a trifling gift of that nature4 ,for this reason1 by giving with a faithful heart to the ,congregation of the ,holy#da--that most excellent ground fit for 7sowing7 meritorious actions--one may obtain the utmost gladness1 considering thus3 'such blessings1 and even greater than these1 may erelong occur to me too4' #da ryasamghe4 ,,iv4 ,,the ,,story ,,of ,,the ,,head ,,of ,a ,,guild4 7,comp4 the ,pli ,gtaka1 ,no4 #dj1 ,fausb4 ,i1 #bca-bcd47 ,the pious wish to exercise almsgiving even in spite of imminent peril2 who1 then1 should not be charitable when safe8 ,this will be taught as follows4 ,in the time1 when our ,lord was still a ,bodhisattva1 he was a head of a guild4 ,in consequence of the excessive favour of his destiny1 and owing to his own great activity1 he had acquired a large estate4 ,his fairness and integrity in commercial transactions procured him the highest esteem among the people2 he was born of an illustrious family2 he had acquainted himself with various branches of learning and art1 and by them purified his mind4 ,these qualities and his noble virtues caused him to be honoured by the king4 ,as he was always keeping the precept of almsgiving1 he shared his opulence with the people4 #a4 ,the mendicants loving him1 praised his name far and wide1 so as to fill all parts of the horizon with the high reputation of his prowess as an almsgiver4 #b4 ,with him1 no one indigent was floating on the swing of doubt as to whether he would give or not4 ,trusting in this benefactor of renowned exploits1 the mendicants were bold enough to put forth their wants freely4 #c4 ,and he1 for his part1 did not keep his wealth from them1 neither for his own pleasures1 nor striving to emulate others1 nor overcome by avarice4 ,it was impossible for him to see the suffering of the mendicants1 and for this reason he avoided saying 'no' to them4 ,one day1 at meal-time1 when the ,great ,being had just bathed and anointed himself1 and a complete dinner made up of various dishes of hard and soft food and the rest1 dressed by skilled and excellent cooks1 and so prepared as to please by their colour1 smell1 taste1 touch1 c41 was served up1 a mendicant came near his house4 ,it was a ,pratyekabuddha1 who by the fire of his knowledge had burned away all the fuel of innate evil passions1 and now desired to increase the merit of the ,bodhisattva4 ,he placed himself in the gateway4 #d4 ,there he stood without apprehension1 without agitation1 looking firmly and quietly#db to no greater distance before him than the length of a yoke#dc1 in a quiet attitude1 holding his lotus-white fingers clasped on his almsbowl4 #db ,read prasama instead of pranama1 an error of print of course4 #dc ,cp4 ,lalitavistara 7,bibl4 ,ind471 p4 #bcj infra1 ,buddhakarita ,x1 #ac4 ,now ,mra1 the ,wicked ,one1 could not bear the ,bodhisattva to enjoy that bliss of almsgiving4 ,in order to put an obstacle in his way1 he created by magic between the ,reverend and the threshold of the entrance-door a very deep hell measuring several fathoms in width4 ,it offered a dreadful sight1 accompanied with terrible sounds2 tremulous flames were burning awfully within2 it contained many hundreds of men in great agony4 ,in the meanwhile the ,bodhisattva1 seeing the ,pratyekabuddha come in search of alms1 said to his wife3 ',my dear1 go yourself and give an abundant portion of food to the holy man4' ,she said she would do so1 and went off with excellent hard and soft food2 but beholding the hell near the gateway1 she suddenly turned on her heels1 terror-stricken and with bewildered looks4 ,when her husband asked her what was the matter1 she could hardly tell2 the sudden fright had almost barred her throat4 ,as the ,bodhisattva1 however1 was uneasy at the thought that this holy man might turn back from his house without receiving his beeped meal1 he did not heed what she told him1 but taking the excellent hard and soft food1 came himself1 desiring to fill with it the almsbowl of the ,great-,minded ,one4 ,when he arrived near the gateway1 he saw that most dreadful hell between4 ,and whilst he considered what could be the meaning of this1 ,mra1 the ,wicked ,one1 went out of the house-wall1 and showing his divine and marvellous shape1 stood in the air1 and1 as if he wished to do good to the ,bodhisattva1 spoke3 ',householder1 this is the great hell1 named ,mahraurava4 #e4 ',here is the abode--an abode1 out of which it is difficult to escape--of those who1 greedy of the praising voices of the beggars1 desire to give away wealth1 indulging in the vicious passion for charity4 ,in this hell they must stay for many thousands of autumns4 #f4 ',material prosperity 7artha7 is the principal cause of the world's regular striving after the triad of objects4 ,whoso injures artha1 injures righteousness 7dharma7 too#dd4 ,how is it possible1 then1 that the injurer of righteousness by destroying material prosperity1 should not stay in hell8 #dd ,the idea which underlies this assertion is often met with in ,brhmanical literature4 ,if practising dharma is the same thing as performing the sacrifices to the deities1 material prosperity may be justly styled the foundation-ground or substratum of dharma2 for the right performance of sacrifices requires the possession of goods4 #g4 ',thou hast sinned1 being attached to charity and destroying thy wealth1 which is the root of dharma4 ,for this reason this flame-tongued hell1 that looks like the face of ,narakntaka#de1 has come to thy encounter in order to devour thee4 #de ,see ,vishnupurna ,,iv1 chapter xxix 7,wilson1 p4 #eha74 #h4 ',well then1 desist from giving1 lest thou immediately fall down and share the fate of those almsgivers1 who shrink away from pain and are weeping piteously4 #i4 ',the recipients1 on the other hand1 who have ceased from the bad custom of giving1 obtain the rank of ,devas4 ,therefore1 desist from thy effort for charity1 which obstructs the way to ,heaven1 and rather apply thyself to restraint#df4' #df ,the ,evil ,one uses ambiguous expressions purposely4 ,the worthy recipients of the gifts are indeed on the way that leads to salvation2 and the 'restraint' samyama he recommends1 may imply the meaning of the self-restraint of the monks4 ,the ,bodhisattva in his well-turned answer takes care to keep the same ambiguous word 7see stanza #ae1 samyamayishyatpi74 ,the ,bodhisattva1 however1 knew him3 ',surely1 this is an attempt of the ,evil ,one to thwart my almsgiving4' ,and understanding so1 he made1 in truth1 a vigorous reply1 yet in accordance with his firm attachment to virtue1 without breaking modesty and kindness of words4 ,he spoke thus to him3 #aj-ab4 ',it is with respect to my welfare1 that thou hast had the kindness to show me the path of the pious4 ,indeed1 it is most proper for divine beings to show by their actions their skill in feeling compassion for others4 ,nevertheless1 it would have been wise to use that way of stopping the illness before its appearance1 or immediately after its first symptoms4 ,for if a sickness have already made progress#dg by the fault of bad treatment1 the desire for cure will but tend to calamity4 ,so this passion of mine for charity has already spread1 ,i fear1 beyond the compass of medical cure1 inasmuch as my mind will never shrink from almsgiving1 notwithstanding thy well-wishing counsel4 #dg ,the reading praymam1 proposed by ,prof4 ,kern in the various readings of his edition1 is undoubtedly right4 ,cp4 pp4 #gh1 #b2 #if1 #bc2 #aaa1 #af2 #aga1 #ae2 #ahb1 #c2 #bch1 #aa of his edition4 #ac1 #ad4 ',as for what thou saidst about unrighteousness arising from charity and wealth being the principal cause of righteousness1 my weak human understanding cannot grasp how wealth without charity can be called the path of virtue4 ,why1 tell me1 please1 at what time is it that wealth produces virtue8 whether when laid up as a treasure1 or when robbed violently by thieves1 or when sunk away to the bottom of the sea1 or when having become fuel for fire8 #ae1 #af4 ',further1 thou saidst1 the giver goes to hell and the receiver to the celestial abodes4 ,speaking so1 however1 thou hast increased my longing for works of charity1 though endeavouring to restrain me4 ,yea1 may that word of thine be fulfilled1 and those who beg from me rise to heaven6 ,for it is not as a means of procuring my own happiness that ,i give in charity1 but ,i love charity that ,i may do good to the world4' ,then ,mra1 the ,wicked ,one1 once more addressed the ,bodhisattva1 speaking earnestly as though he were a well-meaning friend4 #ag4 ',decide thyself1 whether ,i have spoken for thy good or idle talk1 and afterwards go as thou desirest4 ,thou shalt remember me with high regard--either happy or remorseful4' ,the ,bodhisattva said3 ',sir1 thou must excuse me4 #ah4 ',i will fall of my own accord into this fiercely blazing hell headlong1 a prey to the flames1 that will lick at me1 rather than at the due time of honouring the mendicants1 who show me their affection by requesting from me1 incur the guilt of neglecting them4' ,after so speaking1 the ,bodhisattva--relying on the power of his destiny and knowing that almsgiving cannot at any rate entail evil--stepped forth across the hell without heeding his family and his attendants1 who were eager to withhold him2 his mind was not overcome by terror1 and his desire of giving was still increased4 #ai4 ,then1 owing to the power of his merit1 in the midst of the hell a lotus sprang up1 not rooted in mud like other lotuses#dh4 ,with its row of stamen-teeth#di it seemed to laugh contemptuously at ,mra4 #dh ,in the original there is a pun1 pamkaga1 'originating in mud1 born from mud1' being a common word for 'lotus4' #di ,instead of danti ,i read danta4 ,and with the aid of the lotus1 produced out of the large amount of his merit1 the ,bodhisattva having reached the ,pratyekabuddha1 filled his bowl with food1 while his heart was expanding with gladness and joy4 #bj4 ,the monk1 in order to show his satisfaction1 rose into the air4 ,there he displayed his splendour1 raining and flaming with as great a majesty as a cloud from which appear flashes of lightning4 #ba4 ,mra1 on the other hand1 seeing his design overturned1 was in low spirits and lost accordingly his splendour4 ,he dared no longer look in the face of the ,bodhisattva1 and soon he disappeared with his hell4 99 99 99 99 99 ,why has this been taught8 7,for this purpose73 in this manner the pious wish to exercise almsgiving even in spite of imminent peril2 who1 then1 should not be charitable when safe8 ,further this too is to be propounded3 'the virtuous cannot be induced even by fear to take the wrong way4' ,v4 ,,the ,,story ,,of ,,avishahya1 ,,the ,,head ,,of ,a ,,guild4 7,comp4 the ,pli ,gtaka1 ,no4 #cdj1 ,fausb4 ,,iii1 #abh-acb47ej #ej ,in the ,pli redaction the story is told of the setthi ,visayha1 not ,avisayha1 in consequence1 it seems1 of the misinterpretation of the first pda of the first gth in this story2 that line should be read adsi dnni pure 'visayha4 ,likewise in the ,nidnakath 7,fausb4 ,i1 p4 #de1 l4 #ad7 we must read ,kandakumrakle 'vishahyasetthikle4 ,the virtuous do not allow themselves to be deficient in the virtue of charity either from respect to the loss of their fortune1 or from the prospect of riches1 as will be taught in the following4 ,in the time1 when our ,lord was yet a ,bodhisattva1 he was the head of a guild1 born of an illustrious family4 ,he possessed many virtues3 liberality1 modesty1 morals1 sacred learning1 spiritual knowledge#ea1 humility1 c4 ,his affluent riches made him appear another ,kubera4 ,he spent them by admitting everybody as his guest and practising charity like an everlasting sacrifice 7sattra74 ,in short1 he was the best of almsgivers and lived for the good of mankind4 ,on account of his being invincible by vices1 selfishness1 and the rest1 he was known under the name of ,avishahya 7that is1 'the ,invincible ,one'74 #ea ,the 'sacred learning' is sruta1 knowledge of ,vaidik texts4 c41 the 'spiritual knowledge1' gna1 to be learnt from the ,upanishads1 the philosophical ,darsanas and the like4 #a4 ,the sight of the mendicants had the same effect on him1 as he had on the mendicants4 ,on both sides it was a principal cause of gladness1 since it destroyed the uncertainty as to the attainment of the object wished for4 #b4 ,when requested to give1 he was not capable of saying 'no4' ,his great compassion had left no room in his heart for attachment to wealth4 #c4 ,his joy rose to the highest pitch1 when mendicants carried away the best things out of his house4 ,for he knew those so-called goods to be the source of violent and heavy calamities1 and therefore to cause dissatisfaction in a short time and without any apparent reason4 #d4 ,as a rule1 indeed1 riches1 being joined with covetousness1 may be called caravans on the road towards wretchedness4 ,with him1 on the contrary1 they conduced to the bliss of both himself and others2 his goods appeared to be what is signified by their name4 ,so then1 that ,great ,being bestowed large gifts on the mendicant people all around1 and satisfied them wholly1 giving to each according to his desire and generously1 and adorning his bounty by paying a pious respect to the requesters4 ,when ,sakra1 the ,lord of the ,devas1 heard of his lofty munificence1 he was transported with amazement2 and wishing to try the firmness of his resolution1 he caused the every-day provisions of money1 grains1 jewels1 clothes to disappear day after day2 'perhaps1 so he thought1 his apprehension at least of the loss of his goods may entice him to self-interest4' ,nevertheless1 the ,great ,being remained intent on the virtue of charity4 #e4 ,as often as his goods disappeared1 like water-drops hit by the sun-darts1 so often did he order them to be fetched again from his house1 as if it were on fire1 and continued his large gifts4 ,sakra1 the ,lord of the ,devas1 understanding the ,great ,being to be bent as intently as ever on deeds of charity1 although his riches always went on decreasing1 his amazement grew4 ,now he concealed the whole of his wealth in one night1 except a coil of rope and a sickle4 ,when the ,bodhisattva1 as usual1 awoke at day-break1 he nowhere saw his household goods1 neither furniture1 nor money1 nor grains1 nor clothes1 nor even his attendants4 ,his house looked quite empty1 desolate1 and sad1 as if it were plundered by ,rkshasas2 in short1 it offered an afflicting aspect4 ,then he began to reflect upon the matter2 and searching about1 he found nothing left but that coil of rope and that sickle4 ,and he considered thus3 ',perhaps somebody1 not accustomed to begging1 but wont to get his livelihood by his own energy1 has in this manner shown a favour to my house4 ,in that case1 my goods are well spent4 ,if1 however1 by the fault of my destiny1 some person whom my high rank has made envious1 has caused them to run away without being of use to any one1 it is a great pity4 #f4 ',the fickleness of ,fortune's friendship was known to me long before2 but that the indigent have come to grief by it1 on this account my heart aches4 #g4 ',when coming to my empty house1 how will they feel1 my mendicants1 who for a long time were accustomed to the enjoyment of my gifts and my hospitality8 ,will they not be like thirsty people coming to a dried-up pond8' ,nevertheless1 the ,bodhisattva did not yield to the feeling of affliction and sadness1 but kept the constancy of his mind1 and though1 being in this condition1 he was not capable of asking others1 not even his intimates1 as he never had followed the course of getting his livelihood by begging4 ,moreover1 since he experienced himself that it is hard to beg1 his compassion for the begging people became still greater4 ,then that ,high-minded ,one1 still with the disposition to earn1 from those who lived by begging their food1 kind words of welcome and the like1 took that coil of rope and that sickle1 and went out to weed grass day after day4 ,with the little money he earned by selling the grass1 he attended to the wants of the mendicants4 ,but ,sakra1 the ,lord of the ,devas1 seeing his imperturbable calmness and his devotion to almsgiving even in a state of extreme poverty1 was filled not only with astonishment1 but also with admiration4 ,showing his wonderful celestial body1 he stood in the air and spoke to the ,great ,being to dissuade him from giving3 ',householder1 #h-aj4 ',neither thieves have robbed thee of thy wealth1 nor water1 nor fire1 nor princes4 ,it is thy own largesses1 that have brought thee into this condition1 which alarms thy friends4 ,for this reason ,i tell thee for thy own good3 restrain thy passionate love of charity4 ,though being as poor as thou art now1 if thou dost not give1 thou mayst recover thy former beautiful riches4 ,by constant consuming of however little at a time1 possessions fade2 by gathering ant-hills become high4 ,for him who sees this1 the only way of increasing his property is self-restraint4' ,the ,bodhisattva1 however1 displayed his high-mindedness and his constant practice of charity1 when he answered ,sakra in this manner3 #aa4 ',a gentleman 7rya71 however distressed1 will scarcely do anything ignoble 7anrya71 ,o thou ,thousand-eyed ,one6 ,never let such wealth be mine1 ,o ,sakra1 to obtain which ,i should have to live as a miser4 #ab1 #ac4 ',who1 thinking himself to belong to an honest family1 would strike with the clear-sky thunderbolt of his refusal the wretched men who desire to find a remedy for their misery by death-like begging8 ,is it possible1 then1 that such a one as ,i am1 should accept any jewel1 or wealth1 or even the realm among the ,celestials1 and not use it for the purpose of gladdening the faces of the beggars1 grown pale by the pain of asking8 #ad4 ',such receiving as would only tend to increase the vice of selfishness1 not to strengthen the propensity to give away1 must be entirely abandoned by such as me2 for it is a calamity in disguise4 #ae4 ',wealth is as fickle as a flash of lightning2 it may come to every one1 and it is the cause of many calamities2 but almsgiving is a source of happiness4 ,this being so1 how may a nobleman cling to selfishness8 #af4 ',therefore1 ,sakra1 thou hast shown me thy good nature1 ,i thank thee also for thy commiseration and well-wishing words2 yet my heart is too much accustomed to the gladness caused by deeds of charity4 ,how1 then1 can it take delight in the wrong way8 #ag4 ',do not1 however1 bend thy mind to anger on this account1 ,i pray thee6 ,indeed1 it is impossible to assault the hostile fortress of my native character with small forces4' ,sakra spoke3 ',householder1 what thou describest is the line of conduct for a wealthy man1 whose treasury and granary are full to the top1 for whom manifold and abundant work is well-performed 7by his servants71 who has assured his future1 and has gained domination among men1 but that conduct does not suit thy condition4 ,see1 #ah-bj4 ',thou must1 before all1 through honest business either carried on by exerting thy own sagacity1 or by following the traditional line of trade of thy family1 in so far as it be compatible with thy fame1 gather riches surpassing1 like the sun1 the splendour of thy rivals2 then on proper occasions1 display thy opulence to the people1 and rejoice by it thy relations and friends4 ,afterwards1 having obtained due honour even from the part of the king and enjoying ,fortune's favour1 like the embrace of a loving sweetheart1 if then there may arise in thee the inclination for charity or worldly pleasures1 nobody will blame thee4 ,but the sole love of charity without means makes a man come to calamity and resemble a bird desiring to rise in the air with wings not yet full-grown4 #ba4 ',therefore1 thou must acquire wealth by practising restraint and pursuing humble aims1 and meanwhile give up the longing for almsgiving4 ,and what meanness can there be in this after all1 if thou dost not give1 possessing nothing8' ,the ,bodhisattva replied3 ',pray1 thy ,highness must not urge me4 #bb1 #bc4 ',even he who cares more for his own interest than for the benefit of others1 ought to give in charity1 not caring for riches4 ,for great opulence affords him no such gladness1 as is caused by the satisfaction he enjoys by subduing covetousness with charitable deeds4 ,add to this1 that mere riches do not lead to ,heaven1 but charity alone is sufficient to obtain a holy reputation2 further1 that riches are an impediment to the subduing of selfishness and the other vices4 ,who1 then1 should not observe charity8 #bd4 ',he1 however1 who in order to protect the creatures surrounded by old age and death1 desires to give away his very self in alms1 moved by compassion2 he whom the sufferings of others forbid to enjoy the relish of pleasures2 say1 of what use will be to him the very great bliss1 possessed by thee8 ',hear also this1 ,lord of the ,devas4 #be4 ',the duration of our life is as uncertain as the prosperity of our wealth4 ,thus reflecting1 we must not care for riches1 when getting a mendicant4 #bf4 ',if one carriage has beaten a track on the ground1 a second goes by that track with some confidence1 and so on4 ,for this reason ,i will not spurn this first good road1 nor prefer conducting my carriage on the wrong path4 #bg4 ',and should ,i once more come to great wealth1 it shall to a certainty enrapture the minds of the mendicants2 and for the present1 even in this condition1 ,i will give alms according to my means4 ,and may ,i never be careless in keeping my vow of charity1 ,sakra6' ,on these words ,sakra1 the ,lord of the ,devas1 being wholly propitiated1 exclaimed with praise3 ',excellent1 excellent1' and looking at him with admiration and kindness1 spoke3 #bh1 #bi4 '7,other7 people run after riches by every trade1 be it low and rough and prejudicial to their reputation1 not minding danger1 since they are attached to their own pleasures and misguided by their inconsiderateness4 ,thou1 on the contrary1 dost not mind the loss of thy wealth1 nor the deficiency of thy pleasures1 nor my temptation2 keeping thy mind firmly intent on promoting the welfare of others1 thou hast manifested the greatness of thy excellent nature6 #cj4 ',ah6 how thy heart shines with the lustre of exceeding loftiness1 and how it has wiped off entirely the darkness of selfish feelings1 that even after the loss of thy riches the hope for recovering them cannot spoil it by bringing about reduction of its charitableness6 #ca4 ',yet1 since thou sufferest at the suffering of others1 and moved by compassion strivest for the good of the world1 it is no wonder after all1 that ,i have not been able to deter thee from almsgiving4 ,as little is the ,snow-bright ,mountain shaken by the wind4 #cb4 ',but it is in order to enhance thy fame by trial1 that ,i have hidden that wealth of thine4 ,not otherwise than by trial can a gem1 though beautiful1 reach the great value of a renowned jewel4 #cc4 ',well then1 pour thy gifts down on the mendicants1 satisfy them as a great rain-cloud fills the pools4 ,by my favour thou shalt never experience the loss of thy wealth1 and thou must forgive me my behaviour towards thee4' ,after praising him so1 ,sakra restored his large estate to him1 and obtained his pardon1 then he disappeared on the spot4 99 99 99 99 99 ,in this manner1 then1 the virtuous do not allow themselves to be deficient in the virtue of charity either through regard to the loss of their fortune1 or through the prospect of riches4 ,,vi4 ,,the ,,story ,,of ,,the ,,hare4 7,comp4 the ,pli ,gtaka1 ,no4 #caf1 ,fausb4 ,,iii1 #ea-ef2 ,kariypitaka ,i1 #aj2 ,avadnasataka in ,fer's transl4 ,ann4 du ,muse ,guimet1 ,,xviii1 #adbeb47 #eb ,in the ,avadnakalpalat the hare that gave up his body is ,no4 #ajd4 ,it is much akin to the version of the ,avadnasataka1 as ,i ascertained from the two ,cambridge ,,mss4 of the ,avadnakalpalat4 ,the practice of charity according to their power by the ,great-minded1 even when in the state of beasts1 is a demonstrated fact2 who then1 being a man1 should not be charitable8 ,this is taught by the following4 ,in some inhabited region of a forest there was a spot frequented by ascetics4 ,it was beset with thickets made up of lovely creepers1 grasses1 and trees2 abounding in flowers and fruits2 adorned on its boundary with a river1 the stream of which was as blue and as pure as lapis lazuli2 its ground1 covered with a carpet of tender grass1 was soft to the touch and handsome to look at4 ,there the ,bodhisattva lived a hare4 #a4 ,in consequence of his goodness1 his splendid figure1 his superior strength1 and his great vigour1 not suspected by the small animals nor fearing others1 he behaved like the king of animals in that part of the forest4 #b4 ,satisfying his wants with blades of grass1 he bore the handsome appearance of a ,muni4 ,for the ascetic's skin he wore his own1 his bark-garment was the hairs of his body4 #c4 ,as everything he did in thought1 speech1 and action was purified by his friendliness1 most of the animals given to wickedness were like his pupils and friends#ec4 #ec ,the text is slightly corrupt here4 ,the ,,mss4 have sukhh1 the printed text mukhh1 but in the various readings the editor again adopts the reading of the ,,mss4 ,but now ,prof4 ,kern tells me he should rather suppose that the original reading was sakhh1 which suits the sense better4 ,but more especially he had caught the hearts of an otter1 a jackal1 and an ape4 ,they became his companions1 attracted by the love and respect which his eminent virtues inspired in them4 ,like relations whose affection is founded on mutual relationship1 like friends whose friendship has grown by the compliance to each other's wishes1 they passed their time rejoicing together4 ,opposed to the nature of the brutes1 they showed compassion to living beings1 and their cupidity being extinguished1 they forgot to practise theft4 ,by this behaviour and by their having regard to good renown conformably to 7the precepts of7 righteousness 7dharma71 by their keen understanding and1 owing to this1 by their close observance of religious obligations in the manner approved by the pious1 they roused even the surprise of the deities4 #d1 #e4 ,if out of the two lines of conduct--that which complies with pleasures and checks virtue1 and that which is in accordance with virtue and obstructs pleasures--a man applies himself to the virtuous side1 he is already illustrious1 how much more a being that has the shape of a beast6 ,but among them1 he who bore the figure of a hare and was their teacher1 was so pious1 he esteemed the practice of compassion for others so highly1 and his excellent native character was accompanied by such a set of virtues1 that their renown reached even the world of the ,devas4 ,one day at evening-time1 the ,great-minded ,one was in the company of his friends1 who had come to him to hear him preach the ,law and reverentially sat down at his feet4 ,the moon1 then being at a great distance from the sun1 showed its orb almost full and resembling by its bright beauty a silver mirror without handle4 ,when the ,bodhisattva beheld it showing its disc not fully rounded on one side#ed1 and considered that it was the moon of the fourteenth of the bright half1 that had risen1 he said to his comrades3 #ed ,instead of shatprsvpavrittabimbam1 the reading of the ,,mss41 ,i think we should read pakrittabimbam4 ,in the evening before full-moon's day the disc of the moon is not completely round1 presenting one side so as to seem a little flattened4 #f4 ',see6 ,the moon by the beauty of its almost complete orb is announcing with a laughing face as it were the holyday of sabbath 7poshadha7 to the pious4 ',surely1 to-morrow is the fifteenth4 ,ye must perform accordingly the religious duties which are prescribed for the sabbath1 and not satisfy the want of sustaining your body before honouring some guest at the time appearing with excellent food obtained in a right manner4 ,ye must consider thus3 #g1 #h4 ',every union has separation at its end1 of high rank the conclusion is dreary downfall2 life is as frail and fickle as a flash of lightning4 ,it is for this very reason1 that ye must be upon your guard against carelessness 7in the fulfilment of your duties71 and also endeavour to increase your merit by charity1 which has good conduct 7sla7 for its ornament4 ,meritorious actions1 indeed1 are the strongest support for the creatures moving round in the troublesome succession of births4 #i1 #aj4 ',that the moon by its lovely brightness outdoes the lustre of the host of stars1 that the sun's splendour overpowers the 7other7 luminaries1 is due to the sublimity of the qualities produced by merit4 ,it is also by the power of their merit that mighty kings cause presumptuous high officials and princes to bear1 like excellent horses1 willingly and with abated pride the yoke of their command4 #aa4 ',but if they are devoid of merit1 misfortune goes after them1 be they ever moving about on the road of political wisdom 7nti7#ee4 ,for that unhappiness1 being rebuffed by the excess of merit1 hovers1 as if moved by wrath1 round the possessors of demerit4 #ee ,the political wisdom1 which aims at attaining worldly ends by worldly means1 and makes morals subordinate to self-interest1 is taught in such books as ,kmandaki's ,ntisstra1 ,sukra's ,ntisra1 in the ,pakatantra and the ,hitopadesa4 ,it is considered sinful by ,buddhistic lore4 ,the ,gtakaml often reproves it1 see for instance1 ,,ix1 #aj2 ,,xxiii1 #ea4 #ab4 ',leave then that path of demerit2 suffering is underlying it1 and it is connected with dishonour4 ,but merit being the illustrious source and instrument of happiness1 ye must keep your mind intent on all opportunities of gathering it4' ,the others1 after listening to his teaching1 said amen1 and saluting him with respect circumambulated him from left to right1 then they went off each to his dwelling4 ,when his comrades were not far off1 the ,great-minded ,one entered upon this reflection3 #ac-ae4 ',they are able to honour with some food or other the guest that may happen to arrive1 but ,i am here in a pitiful condition4 ,it is in no way possible to present a guest with the very bitter blades of grass ,i cut off with my teeth4 ,alas6 how helpless ,i am6 ,my powerlessness afflicts me4 ,of what use1 then1 is life to me1 since a guest that ought to be a matter of joy to me1 must in this manner become a matter of sorrow6 ',on what occasion1 then1 may this worthless body1 which is not even able to attend on a guest1 be given up so as to conduce to the profit of anybody8' ,when his reflection had come to that point1 the ,great-minded ,one recovered his keenness of thought4 ',well6 #af4 ',the property which will suit the purpose of honouring any guest is easy to be got2 for it is in my power2 it is unobjectionable2 it belongs to none but me2 indeed1 it is the property of my body4 ',why1 then1 should ,i be in trouble8 #ag4 ',yes1 ,i have found proper food for my guest2 now1 my heart1 abandon thy grief and thy sadness6 ,with this vile body of mine ,i will practise hospitality and satisfy the want of my guest4' ,having thus resolved1 the ,great ,being felt an extreme delight as though he had obtained a very great gain1 and remained there 7in his dwelling1 waiting for some guest74 #ah4 ,now1 when that sublime reflection had presented itself to the ,great ,being's mind1 the ,celestials manifested their propitiousness and their power4 #ai-ba4 ,earth shook with her mountains1 as if from joy1 nor was her garment1 the ,ocean1 quiet#ef2 divine drums resounded in the sky2 the regions of the horizon were ornamented with a placid sheen2 all around clouds of a pleasant aspect1 which were girded with lightnings and gave forth prolonged soft rattlings of thunder1 strewed on him a shower of flowers falling close together1 so as to spread the pollen through the air by their contact4 ,the god of wind1 too1 showed him his esteem2 blowing steadily he bore to him the fragrant flower-dust from various trees1 as if out of gladness he presented him with gauzy veils1 bearing them up and so disarranging the figures interwoven in them4 #ef ,read babhvnibhrit4 ,cp4 supra1 ,,ii1 #ch1 and ,bodhisattvvadnakalpalat ,,ii1 #eb4 ,as the deities1 rejoiced and astonished1 were praising everywhere the marvellous resolution of the ,great ,being1 ,sakra1 the ,lord of the ,devas1 became aware of it2 and curiosity and surprise overtaking his mind1 he was desirous of knowing the truth about his disposition4 ,on the next day at noon-tide1 when the sun1 ascending in the midst of the sky1 darts his sharpest beams2 when the horizon1 clothed in a net of trembling rays of light and veiled with the outburst of radiant heat1 does not suffer itself to be looked upon2 when shadows are contracting2 when the interior of the woods resounds with the loud shrieks of the cicadae2 when birds cease to show themselves and the vigour of travelling people is exhausted by heat and fatigue3 in that time of the day1 then1 ,sakra1 the chief 7adhipati7 of the ,devas having assumed the figure of a ,brhman1 cried out not far from the spot where the four animals were living4 ,he wept and wailed aloud1 like one who has lost his way1 and as one worn out with hunger and thirst1 weariness and sorrow4 #bb4 ',alone and astray1 having lost my caravan1 ,i am roaming through the deep forest1 exhausted by hunger and lassitude4 ,help me1 ye pious6 #bc4 ',not knowing the right way nor the wrong1 having lost my faculty of orientation1 wandering at random1 alone in this wilderness1 ,i suffer from heat1 from thirst1 from fatigue4 ,who will rejoice me by friendly words of hospitality8' ,the ,great ,beings1 touched in their heart and alarmed by the sound of his piteous outcries for help1 quickly went to that spot1 and beholding him who offered the miserable appearance of a traveller gone astray1 approached him and in a respectful manner spoke to him these words of comfort3 #bd1 #be4 ',be no more disturbed1 thinking thou art astray in the wilderness2 with us thou art altogether as if thou wert with thine own disciples4 ,therefore1 grant us the favour of accepting to-day our attendance1 gentle sir2 to-morrow thou mayst go thy way according to thy wish4' ,then the otter1 understanding from his silence that he accepted the invitation1 went off hastily2 joy and agitation quickened his pace4 ,he came back with seven rohita-fishes1 which he offered him1 saying3 #bf4 ',these seven fishes ,i found on the dry ground1 where they were lying motionless1 as if asleep through lassitude2 either they have been left there by fishermen who forgot them1 or they have jumped upon the shore through fear4 ,feed on them1 and stay here4' ,then the jackal also brought to him such food as he happened to have at that time1 and after bowing reverentially1 he spoke with deference thus3 #bg4 ',here1 traveller1 is one lizard and a vessel of sour milk1 left by somebody2 grant me the benefit of thy enjoying them1 and take thy abode in this forest this night1 ,o thou who art an abode of virtues6' ,so speaking he handed them over to him with an extreme gladness of mind4 ,then the monkey drew near4 ,he brought mango-fruits1 ripe and consequently distinguished by their softness1 their strong orange colour1 as if they were dyed with red orpiment1 their very red stalk-ends1 and their roundness2 and performing the reverence of the agali1 he spoke3 #bh4 ',ripe mangos1 delicious water1 shadow refreshing like the pleasure of good society1 these things1 ,o best of those who know the brahma1 ,i have for thee4 ,enjoy them1 and stay this night here4' ,then the hare approached1 and as soon as he had made his reverence1 he bade him accept the offer of his own body4 ,thus he spoke1 looking up to him with great regard3 #bi4 ',a hare1 who has grown up in the forest1 has no beans nor sesamum seeds nor grains of rice to offer1 but prepare this body of mine with fire1 and having fed upon it stay over this night in this hermitage4 #cj4 ',on the holiday of a mendicant's arrival every one provides him with whatever of his goods may be a means of supplying his wants4 ,but my wealth is limited to my body2 take it1 then1 this whole of my possessions4' ,sakra answered3 #ca4 ',how is it possible that anybody like me should kill another living being8 ,and how much less a being like thee1 who hast shown friendship to me8' ,the hare said3 ',verily1 this becomes well a ,brhman1 inclined to compassion4 ,well then1 thou must grant me at least the favour of resting here in this place2 in the mean while ,i think ,i shall find in some way or other the means of showing my favour to thee4' ,now ,sakra1 the ,lord of the ,devas1 understanding his intention1 created by magic a heap of charcoal burning without smoke2 this mass had the colour of purified gold1 very thin flames shot forth out of it1 and a multitude of sparks were scattered about4 ,the hare1 who was looking around on all sides1 perceived that fire4 ,on seeing it1 he said1 rejoiced1 to ,sakra3 ',i have found that means of showing thee my favour4 ,thou1 then1 must fulfil the hope with which ,i give thee this boon1 and enjoy my body4 ,see1 great ,brhman1 #cb4 ',it is my duty to give in charity1 and my heart is inclined to do so1 and in a person like thee ,i have met with a worthy guest2 such an opportunity for giving cannot be easily obtained4 ,let then my charity not be useless1 inasmuch as it depends on thee4' ,so saying the ,great-minded ,one persuaded him1 and after showing him by his salutation his esteem1 his respect1 and his hospitable mind-- #cc4 ,then1 with the utmost gladness1 like one desirous of wealth on suddenly beholding a treasure1 he threw himself in that blazing fire1 as the supreme hamsa plunges into a pond with laughing lotuses4 ,when the chief of the ,devas saw this deed1 he was affected with the highest admiration4 ,reassuming his own shape1 he praised the ,great ,being with words both agreeable to the mind and the ears and preceded by a shower of celestial flowers4 ,then with his delicate hands of a rich lustre1 like that of the petal of the white lotus1 and embellished with their fingers resplendent like jewel ornaments1 he took him up himself and showed him to the ,celestials4 ',behold1 ye ,devas1 inhabitants of the celestial residence1 behold and rejoice at this astonishing deed1 this heroic exploit of this ,great ,being4 #cd4 ',oh1 how he has given away his body without hesitation to-day1 to be charitable to his guest6 ,but the fickle-minded#eg are not even able to give up1 without trembling1 faded flowers1 the remainder of a sacrifice4 #eg ,strength of mind1 constancy1 earnestness1 wisdom and virtue are all implied by the ,buddhistic term dhra2 its opposite1 adhra1 denotes therefore those who possess the opposed qualities1 the 'fickle-minded4' #ce4 ',what a contrast between the animal species1 which he belongs to1 and the loftiness of his self-sacrifice1 the sharpness of his mind6 ,indeed1 he confounds all such as are slow in striving for meritorious actions1 deities as well as men4 #cf4 ',oh1 how his mind is impregnated with the fragrance of a constant practice of virtues6 ,how he loves good conduct1 as he manifested by his sublime deed6' ,then1 in order to glorify that extraordinary fact1 and having in view the good of the world1 ,sakra adorned with the image of the hare as a distinctive mark both peaks on the top of the belvederes--one on his most excellent palace ,vaigayanta and the other on ,sudharm1 the hall of the ,devas--and likewise the disc of the moon4 #cg1 #ch4 ,at full-moon even now that image of the hare 7sasa7 appears in the moon's disc in the sky1 as a reflected image shines in a silver mirror4 ,from that time onward ,kandra 7the ,moon71 named also the ,ornament of the ,night and the ,cause of the ,brilliancy of the ,night-waterlilies1 is famous in the world as the ,hare-marked 7,saska74 ,and the others1 the otter1 the jackal1 and the ape1 disappeared thereafter 7from the earth7 and arrived in the world of the ,devas1 thanks to their possessing such a holy friend4 99 99 99 99 99 ,so then the practice of charity according to their power by ,great ,beings1 even when in the state of beasts1 is a demonstrated fact2 who1 then1 being a man1 should not be charitable8 ,moreover1 this too is to be propounded3 ',even beasts are honoured by the pious for their attachment to virtues2 for this reason one must be intent on virtues4' ,,vii4 ,,the ,,story ,,of ,,agastya4 7,comp4 the ,pli ,gtaka1 ,no4 #dhj1 ,fausb4 ,,iv1 #bcf-bdb2 and ,kariypitaka ,i1 #a47 ,a heroic practice of liberality is an ornament even to ascetics1 how much more to householders2 as is taught by the following4 ,in the time1 when our ,lord1 still being a ,bodhisattva1 was moving on his road through ,samsra for the good of the world1 he was born of an illustrious family of ,brhmans1 which being distinguished by great purity of conduct might pass for an ornament of the earth4 ,his birth enhanced the lustre of this family in the same way as the moon rising in autumn with full and spotless orb1 beautifies the firmament4 ,he had in due order obtained the different sacraments ordained by the sacred texts and the tradition3 gtakarma and the rest2 he had studied the ,vedas with their ,agas and the whole ritual1 and the fame of his learning filled the world of men4 ,by the large gifts which he received1 begging from charitable people who were lovers of virtues1 he amassed considerable wealth4 #a4 ,like a big cloud showering over the fields1 he gladdened with his wealth his relations1 his friends1 his clients1 his guests1 his teachers1 in short the distressed as well as those who are to be honoured4 #b4 ,owing to his grand munificence1 the bright glory which he had obtained by his learning shone the more4 ,so the complete beauty of the moon's full disc is still augmented with loveliness1 when autumn makes it shine brightly4 ,yet the ,great-minded ,one soon understood that the state of a householder is a source of sorrow1 and affords but meagre comfort2 for by its close connection with wrong business1 it is thronged with noxious qualities1 it is the abode of carelessness 7about religious duties71 it is a troublesome state1 being connected with occupations for gathering wealth and guarding it1 it affords a scope for hundreds of arrows made up of calamities and evil habits obstructive of tranquillity1 and is accompanied with toil1 inasmuch as it implies the necessity of accomplishing numberless tasks4 ,on the other hand1 he became convinced that renunciation of the world brings about comfort by its freedom from those evils1 that it is a state favourable to the performance of religious duties1 and that it may be called the proper basis for undertaking the religious practices required for salvation4 ,so casting away1 as if it were a straw1 that great abundance of wealth which he had obtained without trouble1 and which must have possessed charms for him because of the high regard which he enjoyed among the people1 he gave himself up to the observance of the discipline and the self-restraint of world-renouncing ascetics4 ,but also1 after his leaving the world--owing to his celebrated fame1 the remembrance of former intercourse1 the respect for his virtues1 and the tranquillity by which he was distinguished--the ,great ,being was frequented as before by people longing for salvation1 whose affection he had gained by the multitude of his virtues4 ,yet1 disliking that contact with householders1 as prejudicial to the happiness that arises from entire detachment from the world1 and an obstacle to throwing away the bonds by which he had held to it1 he repaired to the island of ,kr1 aspiring to solitude4 ,that island is situated in the ,southern ,ocean4 ,its outskirts are moistened by the play of the wanton waves1 which moved by the wind have the blue colour of pieces of sapphire2 white sand covers its ground2 various trees1 the branches of which are adorned with twigs1 flowers and fruits1 enhance its beauty2 near its shore there is a lake of pure water4 ,this lovely country he embellished with the splendour of his hermitage4 #c4 ,there he lived1 manifesting the lustre of his heavy penance by the emaciation of his body1 as the crescent appears in the sky1 joining great loveliness to a small size4 #d4 ,that this man living in the forest1 absorbed in vows and penances1 and whose modest actions and sensations attested his tranquillity of mind1 was a ,muni1 even the wild quadrupeds and birds of the forest did understand1 even their small intellect became aware of it1 and they imitated his behaviour4 ,while staying in the grove of penance1 the ,great-minded ,one1 being in the habit of giving1 continued also honouring the guests that happened to arrive1 with such roots and fruits as he had just gathered1 with fresh water and such hearty and kind words of welcome and blessings as are appropriate to ascetics1 and himself lived on as much of his forest-produced food as his guests had left1 strictly limiting his meals to the sustenance of his body4 ,now1 the glory of his excessive penance having spread about1 ,sakra1 the ,lord of the ,devas1 touched by it1 desired to prove his constancy4 ,in that part of the forest where the ,great ,being dwelt1 he caused to disappear successively all roots and fruits fit for the food of ascetics4 ,but the ,bodhisattva1 absorbed in meditation and being accustomed to the feeling of contentment1 insensible to the perplexing influence of stupefaction1 and indifferent concerning his food and his body1 did not direct his thoughts to the cause of that disappearance#eh4 ,and having dressed young leaves on the fire1 he accomplished with these the action of taking his meal1 without any feeling of discontent1 nor longing for a better meal1 but calm as ever he went on living in the same way4 #eh ,for1 if he had1 he would have discovered it1 owing to the transcendent power he had obtained by his penance4 #e4 ,the livelihood of those who in earnest practise continence is nowhere difficult to be obtained4 ,say1 where are not found grass and leaves and ponds8 ,yet ,sakra1 the ,lord of the ,devas1 though his astonishment increased1 in consequence of the ,bodhisattva's behaviour in that situation1 and his high opinion of his virtues grew stronger1 resorted to another trial4 ,like the wind at summer-time he stripped of their leaves the whole number of trees1 shrubs and grasses1 that were in that grove4 ,then the ,bodhisattva1 taking such fallen leaves as were still fresh1 and boiling them in water1 lived on them without feeling any uneasiness2 rejoiced by the happiness of meditation1 he stayed there as if he had feasted upon ambrosia4 #f4 ,modesty in the learned1 disinterestedness in the wealthy1 and contentment in the ascetics3 each of these splendid virtues is the highest treasure of each of them#ei4 #ei ,instead of gunasobhvidhih parah ,i read nidhih parah1 comp4 #ea1 l4 #aa of the edited text gunbhysanidher udrat4 ,now that very marvellous constancy of his contentment increased the surprise of ,sakra1 and as if he were angry on account of it1 having assumed the shape of a ,brhman1 that he might be a guest1 of course1 he appeared before the eyes of the ,great ,being1 when at the time prescribed by his vow1 after performing the ,agnihotra-sacrifice and repeating his prayers1 he was just looking about for some guest4 ,and the ,bodhisattva rejoiced went to meet him1 and welcoming him and addressing kind words to him1 invited him to take his meal by announcing to him that it was meal-time4 ,understanding by his silence that he accepted1 the ,great-minded ,one1 #g4 ,manifesting by his expanding eyes and his blooming face the gladness he experienced in practising charity1 and rejoicing his guest with gentle words both pleasant to the mind and to the ears1 entertained him with the whole of his boiled leaves1 which he had had so much trouble to procure1 and himself was satisfied with joy alone4 ,and even so he entered his home of meditation#fj1 and passed that day and night in the very ecstacy of gladness4 #fj ,in other words1 his hut4 ,both ,pli redactions mention here his pannasl1 'hut of leaves4' ,now ,sakra reappeared to him in the same manner the next day at the time destined for 7the accomplishment of7 his vow 7of hospitality74 ,so he did also on the third1 fourth1 and fifth day4 ,and the other received him as his guest in the same way1 and with still more joy4 #h4 ,no suffering1 indeed1 not even peril of life1 is able to compel the virtuous to a miserable infringement of their love for giving1 a love fostered by their practice of commiseration4 ,then ,sakra1 whose mind was overcome by the utmost amazement1 knowing him to be enabled by his excess of penance to get into the possession of 7his own7 brilliant realm of the gods#fa1 if he did but ask for it1 began to feel uneasy1 and fear arose within him4 ,having assumed the wonderful beauty of his own celestial shape1 he questioned him as to the purpose for which he performed his penance4 #fa ,this fear of the ,lord of the ,devas rests on the belief in the transcendent power of penance1 which enables great ascetics to aspire even to that dignity4 ,sakra1 afraid of human tapas and trying to prevent its earning by every means1 is a well-known figure in ,indian mythology4 #i1 #aj4 ',say1 on what hast thou set thy hopes1 that they could impel thee to leave thy beloved relations1 who shed tears at thy departure1 thy household and possessions that had been a source of happiness to thee1 and to resort to this toilsome life of penance8 ,for it is not for a trifling motive that the wise despise enjoyments easily obtained1 and afflict their relations with grief1 leaving them to go to the penance-forest destructive of pleasures4 #aa4 ',if thou thinkest it may be told me1 please1 satisfy my curiosity4 ,what may be the object of thy wishes1 the penetration into the excellent qualities of which fascinated to this point a mind like thine8' ,the ,bodhisattva replied3 ',hearken1 sir1 what ,i am exerting myself for4 #ab4 ',repeated births tend to great sorrow2 so do calamitous old age and illnesses1 those dismal plagues2 and the necessity of death is a disturbance to the mind4 ,from those evils ,i am resolved to save the creatures4' ,then ,sakra1 the ,lord of the ,devas1 understanding that it was not his own celestial splendour that was claimed by the ,bodhisattva1 was set at rest1 and as he was very pleased with that well-said sentence1 he honoured it by exclaiming ',very well6' and requested him to accept some boon4 #ac4 ',ascetic1 ,ksyapa#fb1 for this right and well-said sentence ,i give thee some boon2 choose then what thou desirest4' #fb ,in the metrical part of the ,pli redaction of this story in the ,gtaka1 ,akitti 7,agastya7 is likewise called ,kassapa and addressed by that name4 ,the ,bodhisattva1 being not at all desirous of pleasures and rejoicings connected with existence1 and thinking it painful even to ask for anything1 since he had attained the state of contentment1 said to ,sakra3 #ad4 ',if thou wishest to give me some boon1 that may please me1 ,i ask the foremost of the ,devas this boon1 #ae4 ',may that fire of covetousness1 which after obtaining a beloved wife1 children1 power1 riches more abundant than had been longed for1 still goes on heating the mind of men never to be satisfied--may that fire never enter my heart6' ,the propensity to contentment declared by this well-turned saying delighted ,sakra in a still higher degree4 ,he praised the ,bodhisattva again1 saying3 ',excellent1 excellent6' and once more he urged him to choose some boon4 #af4 ',muni1 also for this right and well-said sentence ,i offer thee gladly as a present in return a second boon4' ,then the ,bodhisattva1 in order to show him the difficulty of getting rid entirely of the innate evil passions#fc1 preached him the ,law once more under the guise of asking a boon4 #fc ,viz4 the kless1 cp4 ,dharmasamgraha ,,lxvii with ,kenjiu ,kasawara's explanatory note on p4 #di and the literature quoted there4 #ag4 ',if thou givest me some boon1 thou ,vsava1 abode of excellent qualities1 then ,i ask thee another boon1 and no mean one1 ,lord of the ,devas4 #ah4 ',may that fire of hatred1 subdued by which the creatures come to#fd loss of wealth1 loss of caste and of good reputation1 as if they were vanquished by a hostile attack--may that fire be far from me6' #fd ,in order to correct the fault against the metre in the first pda of this stanza1 ,i think we should read arthd api bhramsam avpnuvanti4 ,on hearing this1 ,sakra1 the chief of the ,devas1 highly admiring him1 praised him3 ',excellent1 excellent6' and again he said3 #ai4 ',justly ,fame1 like a loving woman1 attends upon those who have renounced the world4 ,well1 accept some other boon from me for this well-said sentence4' ,then the ,bodhisattva1 induced by his hostility to innate evil passions to blame the intercourse with such creatures as are not free from those passions1 under the guise of accepting the boon#fe1 said this3 #fe ,instead of vrati1 which is here almost meaningless1 ,prof4 ,kern suggests vriti vara4 #bj4 ',may ,i never hear a fool1 nor get the sight of such a one1 nor speak to such a one1 nor endure the annoyance and the pain of staying with such a one6 ,this is the boon ,i ask thee for4' ,sakra spoke3 #ba1 #bb4 ',what dost thou say8 ,anybody being in distress is most deserving of the commiseration of the pious4 ,now1 foolishness being the root of calamities1 is held to be the vilest condition4 ,how is this that thou1 though compassionate1 abhorrest the sight of a fool1 a person especially fit for commiseration8' ,the ,bodhisattva answered3 ',because there is no help for him1 sir4 ,do but consider this3 #bc4 ',if a fool were at any rate curable by treatment1 how would anybody like me be wanting in effort to bring about his good8 ',but such a one1 thou must understand1 can derive no profit at all from medical treatment4 #bd1 #be4 ',he follows the wrong course of conduct1 as if it were the right one1 and desires to put also his neighbour in that way1 and not having been accustomed to a decent and upright behaviour1 becomes even angry when admonished for his good4 ,now1 then1 to such a person1 who burns with the infatuation of self-conceit1 thinking himself wise1 whose harsh anger is provoked by those who speak for his good1 and whose impetuousness has not been softened because of the deficiency of his moral education--say1 what means does there exist to bring profit to him8 #bf4 ',for this reason1 then1 ,o most excellent of the ,devas1 because there is no help for him1 not even in the power of the compassionate1 ,i do not want to see a fool1 since he is the most unfit object4' ,on hearing this1 ,sakra praised him1 exclaiming ',very well6 very well6' and charmed by his right sayings1 spoke again3 #bg4 ',the invaluable jewels of well-said sentences cannot be rewarded by any equivalent4 ,but as a handful of flowers to worship thee1 ,i gladly offer thee some boon for these too4' ,then the ,bodhisattva1 in order to show that the virtuous are welcome in every circumstance1 spoke3 #bh4 ',may ,i see a wise man1 and hear a wise man1 dwell with such a one1 ,sakra1 and converse with such a one6 ,this boon1 best of the ,devas1 do grant me4' ,sakra said3 ',thou seemest1 indeed1 to be a warm partisan of the wise4 ,why1 tell me then1 #bi4 ',what have the wise done for thee8 ,say1 ,ksyapa1 what is the reason that thou showest this rather foolish greediness for the sight of a wise man8' ,then the ,bodhisattva1 in order to show him the magnanimity of the virtuous1 spoke3 ',hearken1 sir1 for what reason my mind longs for the sight of a wise man4 #cj4 #ca4 ',he walks in the path of virtue himself1 and brings also others into that way1 and words said for his good1 even if they be harsh1 do not rouse his impatience4 ,being adorned by uprightness and decency1 it is always possible to make him accept what is said for his good4 ,for this reason my mind1 adhering to virtue1 is inclined to the partisan of virtue4' ,then ,sakra praised him1 exclaiming3 ',well said6 very excellent6' and with still increased satisfaction again summoned him to ask some boon4 #cb1 #cc4 ',surely1 thou hast already obtained everything1 since thou art wholly satisfied1 yet thou shouldst take some boon from me1 considering it as a means of gratifying me4 ,for a favour offered out of reverence1 from abundance of power1 and with the hope of affording a benefit1 becomes a cause of great pain1 if not accepted4' ,then the ,bodhisattva1 seeing his utmost desire for doing good1 and wishing to please him and to benefit him1 answered so as to declare to him the superiority of the strong desire of almsgiving4 #cd4 ',may thy food1 which is free from destruction and corruption1 thy mind1 which is lovely because of its practice of charity1 and mendicants adorned by the pureness of their good conduct1 be mine6 ,this most blessed boon ,i ask4' ,sakra said3 ',thy ,reverence is a mine of jewels of well-said sentences4 ,further1 #ce4 ',not only will everything thou hast requested be accomplished1 but on account of this well-said sentence ,i give thee some other boon4' ,the ,bodhisattva said3 #cf4 ',if thou wilt give me a boon which incloses the highest favour for me1 ,o most excellent of all ,celestials1 do not come to me again in this thy blazing splendour4 ,for this boon ,i ask the destroyer of the ,daityas4' ,upon this ,sakra was somewhat irritated1 and highly astonished he thus spoke to him3 ',do not speak so1 sir4 #cg4 ',by every kind of ritual3 prayers1 vows1 sacrifices1 with penances and toilsome exertions1 people on earth seek to obtain the sight of me4 ,but thou dost not desire so4 ,for what reason then8 ,i came up to thee1 wishing to bestow my boons on thee4' ,the ,bodhisattva said3 ',do not yield to thy anger4 ,i will pacify ,thy ,highness1 king of the ,devas4 ,it is not for want of courtesy1 that ,i ask so1 nor is it a deed of irreverence1 nor do ,i aim at showing lack of devotion towards ,thy ,majesty4 ,not at all1 but1 #ch4 ',contemplating thy superhuman wonderful shape1 which though shining gently1 is still blazing with brilliancy1 ,i fear the sight of thee1 however mildly shining1 lest it should cause any want of strictness in the fulfilment of my penance4' ,then ,sakra bowed to him1 circumambulated him from left to right1 and disappeared on the spot4 ,and lo1 at day-break the ,bodhisattva perceived plenty of divine food and drink1 brought thither by the power of ,sakra1 and many hundreds of ,pratyekabuddhas called by the invitation of ,sakra1 also many angels 7devaputras7 high girded1 ready to wait on them4 #ci4 ,supplying in this way with food and drink the wants of those most holy sages1 the ,muni obtained a sublime joy2 and he delighted in living after the manner suitable for ascetics1 in performing his boundless vow of meditation 7dhyna71 and in tranquillity4 99 99 99 99 99 ,in this manner1 then1 a heroic practice of liberality is an ornament even in ascetics1 how much more in householders4 ,so considering1 a virtuous man must adorn himself with heroic constancy of giving4 ,this 7story7 must also be adduced1 when treating of the gladness caused to a liberal and charitable man2 when blaming covetousness1 hatred1 infatuation1 and foolishness2 when preaching on the virtue of the intercourse with a pious friend1 or on contentment4 ,likewise in discourses on the magnanimity of the ,tathgata3 ',so our ,lord was an inexhaustible mine of jewels of excellent sayings1 when still in his former existences1 how much more so was he after attaining ,complete ,wisdom4' ,,viii4 ,,the ,,story ,,of ,,maitr,,bala4 ,being afflicted by the sufferings of others1 the intensely compassionate do not mind their own pleasure4 ,this will be taught as follows4 ,at the time when the ,bodhisattva1 always having in view his purpose of saving the creatures1 had fixed upon 7the exercise of the pramit of7 compassion1 as became his high-mindedness1 and was always increasing in matchless virtues--charity1 humility1 self-restraint1 tenderness1 and the like1 suitable for the benefit of the world1 he was1 it is said1 a king kind-hearted towards all creatures1 named ,maitrbala#ff4 #ff ,this name signifies1 'he whose strength is kindness1' cp4 stanza #ad4 ,the edition has here ,maitrabalo1 by a misprint1 it seems4 #a1 #b4 ,this king felt the weal and the woe of his subjects as his own1 and being skilled in the art of protecting them1 he handled both his sword and his law in accordance with this feeling4 ,yet his sword was only an ornament to him1 since the 7other7 kings waited for his orders1 respectfully bowing their head-crests2 his law1 on the contrary1 showed itself most openly in the measures he took for promoting the welfare of his people4 #c4 ,he dealt out punishments and rewards without infringing righteousness4 ,in consequence of his goodness of heart and his political wisdom1 he inquired into his subjects like a father4 ,so he ruled with righteousness1 and while directing his veracity1 his liberality1 his tranquillity1 his wisdom1 and his other virtues to conduce to the welfare of others1 he increased his store of exceedingly lofty actions1 which are the due requisites for the attainment of ,buddhahood4 ,now one day1 five ,yakshas1 whom for some offence or other 7,kubera7 the ,lord of the ,yakshas had exiled from his dominions1 came to his realm4 ,these goblins were ,ogohras that is1 vigour-bereaving spirits1 skilled in the art of killing others#fg4 ,when they saw the kingdom exhibiting the aspect of the utmost prosperity1 and became aware that the absence of every kind of calamity made the people rejoiced1 satisfied1 thriving1 and in the habit of having merriment and manifold festivals1 the desire of taking away the vigour from the inhabitants of that region arose within them4 #fg ,it is likely1 those ,yakshas were thought to possess the power of causing consumptive diseases2 consumption is called in ,sanskrit yakshma or rgayakshma4 ,in the ,divyvadna 7#bie1 #f7 a rkshasa ogohrah is mentioned4 #d4 ,but1 though they did their usual work with the greatest effort1 they were still not able to take away the vigour of the inhabitants of that country4 #e4 ,the power of that king was so excessive that his very intention of shielding proved the highest protection4 ,for this reason those ,yakshas were powerless to take away the vigour of his subjects4 ,and as they were not able to debilitate any one1 living in that kingdom1 however much they exerted themselves1 they deliberated among themselves and said3 ',how may this be1 sirs8 #f4 ',they do not possess such superiorities of learning1 penance1 or magic as to enable them to obstruct our power1 and yet all of us are reduced to impotency1 so as to bear our appellation 7of ,ogohras7 in vain4' ,and they assumed the shape of men of the ,brhman class1 and going about1 they saw a certain cowherd of those who live in the forest-region1 who was sitting upon a grass-plot at the foot of a shady tree4 ,he had shoes on his feet1 and on his head he wore a garland1 made of flowers and opening buds of forest-trees4 ,his stick and his hatchet he had laid on the earth on his right4 ,he was alone and occupied with twisting a rope1 diverting himself meanwhile with singing and humming4 ,him they approached and imitating human voice#fh1 they said to him3 ',well1 friend1 thou who art charged with guarding the cows1 how is it that staying thus alone in this lonely forest where no man is to be seen1 thou are not afraid8' ,and he1 looking at them1 spoke3 ',of what should ,i be afraid8' ,the ,yakshas said3 ',hast thou never before heard that such goblins as ,yakshas1 ,rkshasas1 or ,piskas are cruel by nature8 #fh ,in the original the ,yakshas utter some inarticulate sounds before succeeding in speaking ,sanskrit4 #g1 #h4 ',if men are in company and endowed with learning1 penance1 and svastyayana-charms1#fi even then1 be they never so brave and contemptuous of fear1 they will but narrowly escape those ,rkshasas who feed on the flesh and fat of men4 ,how1 then1 is it that thou art not afraid of them1 thou who stayest without any comrade amidst these solitary1 remote1 and frightful forests8' #fi ,viz4 spells and charms1 effective of bliss and happiness and obstructive of the contrary4 ,on hearing this1 the cowherd laughed heartily1 and said to them3 #i1 #aj4 ',well1 the people of this country are protected by a mighty svastyayana1 so that even the ,lord of the ,devas himself has no power over them1 how much less the flesh-eating goblins4 ,so it happens that ,i wander fearless through the wilderness as if ,i stayed at home1 at night as if it were day1 and alone as if ,i were in a crowd4' ,upon this the ,yakshas became very curious1 and said to him respectfully1 as if to encourage him3 ',why1 you must tell us1 gentle sir1 you must tell us1 of what kind this extraordinary svastyayana of yours is4' ,he answered them1 laughing once more3 ',hear1 then1 of what kind this very wonderful excellent svastyayana of ours is4 #aa4 ',it is he whose broad breast is equal to a plate of the ,golden ,mountain 7,meru71 he whose face displays the lovely beauty of the spotless moon in autumn1 he whose long and full arms are like golden clubs1 he who has the eyes of a bull and the gait of a bull4 ,in short1 it is our king4 ',of this kind our excellent svastyayana is4' ,and after saying these words1 looking with resentment and astonishment in the face of the ,yakshas1 he continued3 ',ah6 this is rather a wonder1 is not it8 #ab4 ',so renowned is the power of our king1 and it has not come to your hearing6 ,how has this happened8 ,or have you perhaps heard of it1 but distrusting the excessive marvel of that fame1 not minded it8 #ac4 ',i suppose1 the people of the country1 from whence you have come hither1 are either disinclined to search after virtue or indifferent about it2 it may also be that1 the store of their good fortune#gj being exhausted1 the great renown of our king has shunned them4 #gj ,every one's good fortune is the result of his merit1 and lasts until that store of good actions is exhausted4 ',at all events1 for you there is still some remnant of good fortune1 since you are come here from such a savage country4' ,the ,yakshas said3 ',gentle sir1 tell us1 of what nature is this power of that king1 that spirits are by no means able to hurt the inhabitants of his realm8' ,the cowherd replied3 ',our monarch has obtained this power through his high-mindedness4 ,see1 noble ,brhmans4 #ad4 ',on friendliness does his strength rest1 not on his motley-bannered army1 which he keeps only to comply with custom4 ,he knows no anger1 nor does he speak harsh words4 ,he protects his land in the proper manner4 ,righteousness is the rule of his actions1 not political wisdom1 that base science4 ,his wealth serves to honour the virtuous4 ,and endowed with those marvellous qualities1 still he does not take unto himself either the wealth of the wicked1 or pride4 ',such and many1 many more virtues are to be found in our master4 ,for this reason no calamities have the power to hurt the inhabitants of his realm4 ,but how little is the information you may get from me6 ,if you are curious to learn the excellent qualities of our king1 it would rather be suitable for you to enter the capital4 ,there you will behold the people in their every-day life2 you will see how firm they stand in the 7moral7 bounds of the ryas1 loving each the peculiar duties proper to him2 how merry and thriving they are1 in consequence of a constant abundance of food and uninterrupted welfare2 how splendidly they are dressed1 yet not presumptuously2 how kind they are to worthy strangers who come to them as guests2 how enraptured they are with the virtues of their king1 the praises of whose glory they never cease to proclaim with gladness1 as if they were uttering some auspicious and evil-averting charm4 ,when beholding all this1 you will obtain the standard for measuring the multitude of virtues possessed by our lord4 ,and if you once begin to feel something like reverence for his virtues1 you will witness them1 for you will not fail to feel the desire for getting the sight of him4' ,the ,yakshas1 being already moved with anger against the king on account of his obstructing the manifestation of their power1 were in no way softened by this affectionate and well-deserved eulogy of his virtues4 #ae4 ,verily1 as a rule the mind of fools#ga becomes inflamed the more by the praise of the object which has excited their fervent wrath4 #ga ,in the original they are not called bla1 as above1 ,story ,,vii1 stanza #bb1 but by the nearly synonymous term of manda4 ,still there may be a slight difference between both appellations4 ,bla meant at the outset 'child1 childish1 ignorant2' manda1 'slow1 feeble1 sick1 dull1 lazy4' ,cp4 ,suttanipta1 verses #fff1 #gbh1 #hbj1 and #ajea4 ,now considering that king's love of charity and wishing to do harm to him1 they approached him at the time of his audience1 and asked him for a meal4 ,the king rejoiced1 ordered his officers who stood in charge of such matters3 ',go and quickly present the ,brhmans with a delicious meal4' ,the ,yakshas1 however1 were not ready to accept the meal served to them1 though it might have suited the royal table1 but spurning it1 as tigers would green grass1 said they did not feed on such dishes4 ,on hearing which1 the king went to them saying3 ',but what sort of repast will agree with your digestion1 that something of the kind may be fetched8' ,the ,yakshas answered3 #af4 ',raw human flesh1 freshly cut off and still warm1 and human blood1 ,o lotus-eyed monarch1 is the food and drink of ,yakshas1 ,o you who are strict in keeping your engagements4' ,after which1 they reassumed their own disfigured and frightful features1 exhibiting their mouths rendered ferocious by large teeth1 their eyes fierce and red1 flaming and squinting1 their flat noses1 wide-opened and misshapen4 ,their hair and beard had the tawny colour of flames1 and their complexion was as dark as clouds big with rain4 ,looking at them1 the king knew them to be goblins#gb1 not men1 and understood that for that reason they did not like the food and drink served by his orders4 #gb ,lit4 'to be ,piskas1' apparently a general term4 ,the different classes of goblins1 ,yakshas1 ,rkshasas1 ,piskas1 are often confounded2 in stanza #bg the general appellation is ,rkshasas4 ,in ,story ,,ix1 verse #ff1 yaksha and piska are used promiscuously in the sense of 'ogre4' ,in the sixth story of the ,pli ,gtaka 7translated by ,rhys ,davids in his ,birth ,stories1 p4 #ahj7 the water-sprite is sometimes called rakkhaso1 sometimes yakkho4 #ag4 ,and according to his compassionate nature and his pure-heartedness1 the pity of the monarch towards them increased by this reflection4 ,absorbed with commiseration and pitying those ,yakshas1 he entered surely upon this thought3 #ah1 #ai4 ',for a merciful man such food and drink is not only hard to be found1 but it were also to be searched for day after day4 ,oh1 the immense grief it would cause him6 ,a cruel man may be either able to get it for them1 or not4 ,if not able1 his effort would have no other effect than that of mere destruction2 if able1 what can be more miserable than such a one constantly exercising that evil practice8 #bj4 ',these ,yakshas1 on the other hand1 who live on food of that kind1 with hearts wicked and pitiless1 are destroying their own happiness every day4 ,when will their sufferings ever end8 ',this being so1 how is it possible for me to procure such food for them8 ,not even for one single day could ,i injure others and destroy life4 #ba4 ',indeed1 ,i do not remember having ever saddened the faces of those who came to me as supplicants1 and bereaved them of splendour by the disappointment of their hopes1 so as to make them appear like lotuses withered by the winter-wind4 ',but1 why muse any longer8 ,i have found what ,i will do4 #bb1 #bc4 ',i will give them lumps of solid and fat flesh and draughts of blood taken from my own body4 ,what way1 if not this1 can be more suitable for me to supply the wants of those beggars seeking their relief from my side8 ,for the flesh of animals who have died a natural death is cold and bloodless1 and of course does not please them2 and their hunger is great and attested by their afflicted figures4 ',on the one hand1 how may ,i take flesh out of the body of any other living being8 ,on the other1 how may ,i suffer them who have resorted to me1 to draw off in this manner1 with countenances languishing and eyes sunken in consequence of their hunger and thirst1 and still more sick with grief because of the fruitlessness of their request on which they had founded their hopes8 ,it is1 therefore1 the right time to act in this way4 #bd4 ',like a malignant ulcer1 this body is always sick and an abode of pain4 ,now ,i will return it that grief by availing myself of it for the accomplishment of an extraordinary performance of surpassing loveliness4' ,having so resolved1 the ,great-minded ,one1 whose eyes and face received increase of splendour by the outburst of his gladness1 spoke thus to the ,yakshas1 pointing out his body to them3 #be4 ',if this flesh and blood1 which ,i bear only for the good of the creatures1 were now to be disposed of with the object of entertaining guests1 ,i would deem this a good fortune for myself and of great consequence4' ,the ,yakshas1 though knowing the determination of the king1 could not believe it2 so marvellous did it appear to them4 ,and they said to him3 #bf4 ',after the mendicant has unveiled his suffering by wretched asking1 from that very moment it is the giver alone who ought to know what should be done in the case4' ,the king1 understanding that they assented1 was much rejoiced1 and ordered his physicians to be sent for1 to have his veins opened4 ,now the royal ministers1 understanding his determination to offer his own flesh and blood1 became agitated1 irritated1 and perplexed by it1 and prompted by their affection1 spoke emphatically to this purport3 ',we pray ,your ,majesty not to give way to your excessive love of charity in such a degree as to disregard the consequences of your actions1 whether they are to be good or evil to your loyal and devoted subjects4 ,your ,majesty cannot be ignorant of the nature of the evil spirits4 #bg4 ',goblins1 you know1 rejoice in whatsoever may tend to the mishap of your subjects1 most illustrious lord4 ,they get satisfied by a livelihood necessitating injury to others4 ,such is the nature of that class of beings1 benevolent master4 #bh4 ',you1 ,your ,majesty1 not minding your own pleasures1 sustain the toilsome burden of royalty exclusively for the happiness of your people4 ,cease1 therefore1 from this determination of offering your flesh and blood2 it is a wrong action4 #bi4 ',these goblins have no power over your people1 ,your ,majesty1 no doubt1 as long as your strength protects your subjects4 ,so being obstructed in their cleverness in bringing about mischief1 they seek the calamity of the inhabitants of this country by means of an adroit scheme4 #cj4 ',in fact1 the ,celestials are pleased with fat1 suet1 and the like1 offered to them in the fire at sacrifices1 and these goblins should not like ,your ,majesty's food1 that is excellent and pure1 being carefully prepared6 ',surely1 ,your ,royal ,majesty is not obliged to communicate your designs to such as we4 ,notwithstanding this1 the attachment to our duty forbids us to show in this matter our usual obedience4 ,can it be called a righteous action of ,your ,majesty to throw your whole people into calamity for the sake of those five8 ,moreover1 for what reason do you make us feel to this degree your want of affection8 ,how else could it happen that our flesh and blood1 which we are employing in the service of our master1 have remained unnoticed by you1 but you form the desire of offering your own1 while our bodies are entire and available8' ,then the king spoke to those ministers3 #ca4 ',being requested in distinct terms1 how may anybody like me say ,i have not1 when having1 or ,i will not give1 speaking falsely8 #cb4 ',since ,i pass for your leader in matters of righteousness1 if ,i myself should walk in the wrong path1 what would be the condition of my subjects1 who are ready to follow the example of my behaviour8 #cc4 ',therefore1 it is with regard to my very subjects that ,i will have the strength of my body taken out of it4 ,besides1 if ,i were to be faint-hearted1 subdued by self-love1 what power should ,i have to promote the welfare of my people8 ',as to the words of love and respect which you have spoken1 words full of affection and cordial sympathy1 when you asked why ,i showed such want of affection1 wishing to offer my own limbs even now1 while your flesh and blood are intact and available1 ,i will convince you by argument4 ,surely1 do not think that by want of trust ,i mean to close up the path in which you could show your affection towards me1 or that suspicion has created an impenetrable thicket across it4 ,yet1 #cd4 ',the proper time for friends to conceive the desire of succouring their friend is this1 when his wealth has either diminished gradually1 or has been destroyed by the disfavour of his destiny2 but it would not befit the poor acting thus towards a wealthy man4 #ce4 ',now1 my limbs are available4 ,they are big1 solid1 fleshy4 ,them ,i do sustain for the sake of supplicants4 ,this being so1 it would be unfit even for you to conceive such a desire4 #cf4 ',i am not capable of bearing the pain of strangers1 how then can you suppose ,i should bear your suffering8 ,therefore1 ,i wish to offer my own flesh4 ,it is ,i1 whom they ask1 not you4 ',well1 then1 though attachment to my person gave you the courage to put obstacles in the way of my righteous behaviour1 do not oppose my determination any longer4 ,verily1 ,your ,lordships are not in the habit of dealing in the proper manner with my mendicants4 ,besides1 you should also consider this4 #cg4 ',he who prohibits any one wishing for his own sake to give in charity food or the like1 say1 by what appellation is he to be called1 a pious man or an impious one8 ,how much less can there be any doubt about this in the case of a gift of this character8 ',why then insist any longer8 ,do but examine the matter duly1 and you will keep your thoughts from the wrong path1 as befits those who occupy a ministership in my service4 ,in fact1 sympathetic words of approval would now become ,your ,lordships more than these anxious looks4 ,why do ,i say so8 #ch1 #ci4 ',beggars1 wanting money and goods1 objects of various employment1 are to be found every day1 are they not8 but mendicants like these cannot be obtained even by propitiating deities4 ,now considering the frailness of my body and that it is an abode of woe1 it would be meanness of mind1 ,i think1 even to hesitate at the time of the appearance of such uncommon mendicants2 but miserable self-love would be here the deepest darkness4 ',pray1 do not withhold me1 then1 ,my ,lords4' ,having so persuaded his council1 he sent for the physicians1 and after having five veins in his body opened by them1 he spoke to the ,yakshas3 #dj4 ',deign to assist me in this pious performance and to procure for me the highest gladness by accepting this bounty4' ,they assented and began to drink1 intercepting with the hollow of their joint hands the king's blood1 the dark colour of which resembled fragrant red sandal4 #da4 ,while allowing the nocturnal monsters to drink the blood from his wounds1 the monarch shone as if his body were of gold1 and he had the appearance of ,mount ,meru covered with rain-clouds hanging down by their weight1 and tinged with the hue of the twilight4 #db4 ,in consequence of the high degree of his gladness1 of his magnanimous forbearance1 and also of his corporeal strength1 his body did not fade1 nor did his mind faint1 and the flowing blood did not lessen4 ,the ,yakshas1 having quenched their intense thirst1 said to the king that it was enough4 #dc4 ,considering that he had now disposed of his body1 that always ungrateful object and abode of many pains1 so as to turn it into a means of honouring mendicants1 his satisfaction grew no less when they ceased4 ,then the king1 the serenity of whose countenance was enhanced by his expanding joy1 took a sharp sword4 ,it had a spotless bluish blade1 not unlike a petal of the blue lotus1 and a beautiful hilt shining with brilliancy by the lustre of the jewels which adorned it4 ,with it he cut pieces of flesh out of his body and presented the ,yakshas with them4 #dd4 ,and the joy he experienced by giving did not leave room for the sense of pain caused by cutting1 and prevented his mind again and again from being immersed in sorrow4 #de4 ,so the pain1 pushing on at each stroke of the sharp sword1 but driven far back again by his gladness1 was slow in penetrating his mind1 as if it were tired by the trouble of being urged to and fro4 #df4 ,and he was feeling a sense of gladness alone1 whilst he satisfied the nocturnal goblins with pieces of his flesh1 to such an extent that the cruel hearts of those very beings unclosed themselves to softness4 #dg4 ,he who1 moved by love of the ,law or by compassion1 abandons his own dear body for the benefit of others1 such a man may be able to regenerate the hearts of men burnt by the fire of hatred1 changing it into the gold of tenderness and faith#gc4 #gc ',tender-heartedness' or 'softness of mind' and 'faith in the ,buddha' are expressed by the one word prasda4 ,i have as a rule translated it according to the conception prevailing1 but there is equivalence here4 ,the ,yakshas1 beholding the monarch1 who1 though intent on cutting out his own flesh1 was yet as calm as ever1 and exhibited an unshaken serenity of countenance and dauntless intrepidity against the pain caused by the work of his sword1 became affected with the utmost tenderness and admiration4 #dh4 ',oh1 it is a wonder6 oh1 it is a miracle6 ,can it be true1 or is it perhaps a phantasm8' ,such thoughts arose in their ecstatic minds2 and the wrath they had fostered against the king was crushed1 and they began to proclaim their faith by veneration and praise of his deed4 ',no more1 no more1 ,your ,majesty1' they exclaimed2 'cease injuring your own body6 ,this marvellous performance of yours1 by which you win the hearts of all mendicants1 has satisfied us4' ,so with great agitation1 and respectfully bowing their heads1 they bade the king stop2 after which1 they looked up to him with great regard1 uplifting their faces moistened with tears of faithful contrition1 and continued3 #di4 ',justly people are prompted by devoutness to proclaim everywhere your glory4 ,justly ,sr1 disdaining the lotus-pond1 loves to reside with you4 ,verily1 if ,heaven1 though protected by ,sakra's sovereignty1 does not feel something like jealousy1 when it looks down on this earth1 guarded by your heroism--,heaven1 forsooth1 is deceived4 ',why use many words8 ,mankind is happy1 indeed1 being under the protection of such a person as you2 but we1 we are utterly distressed at having approved of your suffering4 ,yet1 we hope that applying to such a being as you are1 may prove a means of salvation for us1 be we ever so wicked as we are4 ,thus hoping1 we put this question to you4 #ej4 ',what is that exceedingly marvellous rank for which you long1 acting in this way without regard to your royal happiness1 that beloved state which you possess at your ease8 #ea4 ',is it the sovereignty of the whole earth you covet by means of this penance1 or is it the rank of ,kubera or that of ,indra1 or entire deliverance and absorption into the ,brahma8 #eb4 ',be it what it may1 the goal you are striving after cannot be very far from this strong determination4 ,if we are allowed to hear it1 you would please us by telling it1 sir4' ,the king spoke3 ',hear then1 for what ,i am exerting myself4 #ec-ee4 ',an illustrious high rank depends on existence1 it is to be obtained by effort1 and may be easily lost4 ,it cannot give the pleasure of satisfaction1 much less tend to serenity of mind4 ,for this reason1 ,i do not desire even the brilliancy of the ,lord of the ,devas1 how much less1 that of a king of the earth4 ,nor would my heart become content1 if ,i were to succeed in destroying the suffering of myself alone#gd4 ,i rather regard those helpless creatures1 distressed by toil and sufferings because of the violent calamities and vices to which they are liable4 ,for their sakes1 may ,i by means of this my meritorious action attain ,all-knowingness1 and vanquishing the evil passions1 my enemies1 may ,i save the creatures from the ,ocean of ,existence1 that rough sea with its billows of old age1 sickness and death6' #gd ,this is said in answer to the question whether he aimed at absorption into ,brahma or 'into the ,brahma1' the ,sanskrit word being brahmabhya4 ,on hearing this1 the ,yakshas1 the hairs on whose bodies bristled in consequence of the intense joy of faith1 bowed to the king1 and said3 ',this performance of yours is consistent with your extraordinary determination4 ,accordingly we venture to express our conviction concerning it3 the designs of such persons as you will be accomplished after a short time4 #ef1 #eg4 ',no doubt1 all your exertions tend to the salvation of all creatures2 yet deign to take a special care of us1 pray do not forget us at that time#ge4 ,and now forgive us what we have done from ignorance1 causing you to be thus tortured3 we did not understand even our own interest4 #ge ,viz4 'at the time of your ,all-knowingness1 when you will have reached ,buddhahood4' #eh4 ',further1 we beg you to show us your favour by giving us some injunction which we may follow4 ,do it with the same confidence1 as you would to your own officials4' ,upon which the king1 knowing them to be converted and to have lost their hard-heartedness1 spoke in this manner3 ',do not be in trouble without reason4 ,it is no torment1 in fact it is a benefit you have conferred on me4 ,moreover1 #ei4 ',the path of righteousness 7dharma7 being thus 7difficult71 how should ,i ever forget my companions on that road1 when once ,i shall have attained ,supreme ,wisdom 7bodhi78 ,my first teaching of the ,lore of ,liberation shall be to you2 to you ,i shall impart of that ambrosia first4 #fj4 ',and if you now intend to do what may be agreeable to me1 you must avoid like poison these sins3 doing harm to others1 coveting the goods or wives of others1 speaking evil1 and drinking intoxicating liquors4' ,the ,yakshas promised to do so1 and having bowed to him and circumambulated him from left to right1 disappeared on the spot4 ,but when the ,great ,being had made up his mind to give away his own flesh and blood1 at that very time #fa1 #fb4 ,earth trembled in many places and caused the ,golden ,mountain to waver1 in consequence of which concussion the drums on that mountain began to sound and the trees to cast off their flowers4 ,these spread about in the sky1 and moved by the wind appeared like a cloud2 at one place1 like a flight of birds1 they resembled a canopy2 at another they bore the appearance of a well-arranged garland4 ,they fell down together on all sides of the place where the king was4 #fc4 ,the great ,ocean1 as if he intended to prevent the monarch1 showed his excitement and agitation by the increased commotion and noise of his waves1 and his figure expressed great vigour as if he were ready to march#gf4 #gf ,viz4 to relieve the king4 ,in this simile the ,ocean is represented as an auxiliary prince who raises his army to the succour of his ally4 #fd1 #fe4 ,then the ,chief of the ,devas became agitated by those phenomena2 and discovering by reflection the cause of them1 and being filled with apprehension at the sufferings to which the king exposed himself1 hastily came to the royal residence1 where he found every one perplexed with sorrow and fear1 except the king4 ,on beholding the calmness of his countenance1 though he was in so miserable a condition1 ,sakra was affected with the utmost amazement4 ,he approached the monarch1 and impelled by gladness and joy1 he eulogised his performance in his lovely voice4 #ff4 ',oh1 thou hast reached the summit of pious behaviour6 oh1 the loftiness of thy treasure which is the practice of virtue6 oh1 how charmingly clever is thy mind in showing thy favour to others6 ,verily1 being given to thee1 ,earth has obtained a protector6' ,after so praising him1 ,sakra1 the ,lord of the ,devas1 applied excellent herbs1 fit to heal wounds immediately1 which herbs were partly divine1 partly such as are used by men4 ,so he put a stop to his pains1 and made his body as it was before4 ,in return for which the king honoured him by kind attendance in a courteous and reverent manner4 ,then ,sakra went back to his own abode4 99 99 99 99 99 ,in this way1 then1 the intensely compassionate do not mind their own pleasure1 being afflicted by the sufferings of others2 who1 then1 ought not to set aside the attachment to anything so mean as wealth8 ,thus ought to be said when stimulating the zeal of charitable people4 ,likewise1 when explaining the virtue of compassion2 when glorifying the ,tathgata2 also on the subject of listening with attention to the preaching of the ,law4 ,moreover1 the words said by the ,lord3 ',monks1 these ,five have done much1 indeed1' will be explained by their being connected with this story4 ,for they were the five ,yakshas of that time4 ,to them the ,lord imparted the first of the ambrosia of the ,law1 just as he had promised4 99 99 99 99 99 ,the story of ,maitrbala is not met with in the ,kariypitaka nor in the five volumes of the ,pli ,gtaka1 which have appeared up to date2 it will probably be found in the part not yet published4 ,something like it is told in the ninety-first pallava of ,kshemendra's ,avadnakalpalat4 ,there a king of the ,sibis gives up his flesh and blood in order to obtain a skta or well-said sentence#gg4 ,this tale1 however1 is not yet printed1 nor may we expect it soon to be so4 ,but in another part of that poem1 already published1 ,i have met with the story of king ,manikda1 which bears in many respects a striking resemblance to ours4 ,see #c1 #ef foll4 #gg ,somendra in his introductory slokas describes the ninety-first story thus3 svammssrikpradnena yah ,sibih sktam agraht 7sl4 #cf74 ,,ix4 ,,the ,,story ,,of ,,vi,s,,vantara4 ,the mean-spirited are not even capable of approving the behaviour of the ,bodhisattva1 how much less can they act after it4 ,this will be taught by the following4 ,once the ,sibis were ruled by a king named ,samgaya1 who performed his royal duties in the right manner4 ,having entirely subdued his organs of sense1 and possessing in a high degree the virtues of valour1 discretion1 and modesty1 he was victorious and mighty4 ,thanks to the constant and strict observance he paid to the elders1 he had mastered the essential contents of the three ,vedas 7tray7 and of metaphysics4 ,his good administration of justice was praised by his affectionate subjects1 who loved the exercise of their different trades and duties1 and enjoyed the benefits of security and peace4 #a4 ,by the progress of his virtues he had gained the affection of ,royal ,felicity1 who1 like an honest woman1 was faithful to him1 not to be thought of by the other monarchs2 just as a den kept by a lion is inaccessible to other animals4 #b4 ,all such men as spent their labours in any kind of penance1 science or art1 used to come up to him1 and if they proved their merit1 they obtained distinguished honour from him4 ,next to him in dignity1 but not his inferior by a famous set of virtues1 his son ,visvantara held the rank of heir-apparent4 #c4 ,though a youth1 he possessed the lovely placidity of mind proper to old age2 though he was full of ardour1 his natural disposition was inclined to forbearance2 though learned1 he was free from the conceit of knowledge2 though mighty and illustrious1 he was void of pride4 #d4 ,as the extent#gh of his virtue was conspicuous in all regions and his fame penetrated the three worlds1 there was no room for the feeble and trifling reputations of others2 it seemed as if they did not venture to show themselves4 #gh ,i suppose the reading of the ,,mss4 drishtapraymsu to be right4 #e4 ,he could not endure the proud prevalence of calamities and other causes of sufferings among mankind4 ,it was against these foes that he waged war and fought in battle1 shooting from his large bow of compassion numberless arrows which had the form of gifts of charity4 ,so he was wont to fill day after day the mendicants who happened to come to him with the utmost gladness by his bounties1 given without difficulty1 surpassing the objects asked for1 and the more lovely1 as they were bestowed with deference and kind words4 ,but on the knotdays#gi1 as he was distinguished by his strict observance of the restrictions and the quiet of the sabbath1 after bathing his head and putting on a white linen dress1 he mounted his excellent1 well-trained1 swift1 and vigorous elephant1 who 7by his colour and size7 might be compared to a peak of the ,snow-mountain1 whose face was adorned with the tracks of the juice flowing in rutting-time1 and on whose body auspicious marks were found4 ,sitting1 then1 on the back of that far-famed scent-elephant#hj and royal vehicle1 he was in the habit of making the round of his alms-halls1 which he had established in all parts of the town to be like refreshing wells for the mendicants4 ,so going about1 he experienced an excessive gladness4 #gi ,viz4 the sabbath-days4 #hj ,cp4 stanza #f of ,story ,,ii4 #f4 ,no opulence1 in truth1 within doors procures to a charitable man such rejoicing1 as it produces when transferred to the mendicants4 ,now his very great practice of charity being proclaimed everywhere by the rejoiced mendicants1 some neighbouring king who had heard of it1 considering that it would be possible to deceive the young prince by means of his passion for almsgiving1 directed some ,brhmans1 his emissaries1 to rob him of that excellent elephant4 ,accordingly one day1 when ,visvantara was inspecting his alms-halls1 manifesting his gladness of mind by the enhanced beauty of his countenance1 the said ,brhmans placed themselves in his way1 uttering benedictions with their uplifted and outstretched right hands4 ,he stopped his excellent elephant1 and asked them respectfully the reason of their coming2 they had but to express their want1 he said4 ,the ,brhmans spoke3 #g1 #h4 ',both the excellent qualities of this elephant of thine1 who has so graceful a gait1 and thy heroic love of charity make us like beggars4 ,present us with this 7white7 elephant1 who is like a peak of the ,kailsa mountain1 and thou wilt fill the world with astonishment4' ,the ,bodhisattva being thus addressed1 was filled with sincere joy and entered upon this reflection3 ',truly1 after a long time ,i now see mendicants requesting a grand boon4 ,but1 after all1 what may be the want of such a lord of elephants to these ,brhmans8 ,no doubt1 this must be a miserable trick of some king1 whose mind is troubled with covetousness1 jealousy1 and hatred4 #i4 ',yet that prince1 who1 not minding either his reputation or the precepts of righteousness1 is eager1 as it were1 to promote my good#ha1 must not be saddened by disappointment4' #ha ,inasmuch as his covetousness affords to the ,bodhisattva an occasion of performing an extraordinary deed of charity4 ,compare a similar argument in ,story ,,xxxiii1 stanza #ae4 ,having thus considered1 the ,great-minded ,one alighted from the back of that excellent elephant and stood before them with uplifted golden pitcher2 then he pronounced 7the solemn formula7 ',accept4' #aj4 ,after which1 though knowing that the science of politics follows the path of ,righteousness 7dharma7 only as far as it may agree with material interest 7artha71 he gave away his foremost elephant4 ,his attachment to ,righteousness did not allow him to be frightened by the lie of political wisdom4 #aa4 ,having given away that lord of elephants1 who1 adorned with the lovely golden lattice-seat on his back1 resembled a massy cloud of autumn1 radiant with a flash of lightning#hb1 the royal prince obtained the utmost delight--but the citizens were stricken with consternation1 for they were adherents of political wisdom4 #hb ,in the ,pli redaction which is the source of ,spence ,hardy's narration of our tale1 it is said that this white elephant had the power of causing rain4 ,in fact1 when the ,sibis heard of the gift of that lord of elephants1 anger and wrath penetrated them1 and the eldest of the ,brhmans1 the ministers1 the warriors1 and the chiefs of the townsmen1 making hubbub went into the presence of king ,samgaya4 ,owing to their agitation1 resentment1 and anger1 they neglected the restraint imposed on them by the respect due to their monarch1 and spoke3 ',why do you overlook in this manner1 ,your ,majesty1 the fortune of your kingdom being carried off8 ,your ,majesty ought not to overlook that in this way you are fostering the misfortune of your realm4' ,when the king1 alarmed1 asked them what they meant by this1 they replied3 ',why1 are you not aware of what has happened1 ,your ,majesty8 #ab1 #ac4 ',that splendid animal1 whose face1 being fragrant with the scent of the flowing juice1 intoxicates crowds of humming bees hovering about1 and likewise impregnates the cherishing wind with its perfume1 so as to induce him to wipe off gladly and easily the smell caught from the fluid of other haughty elephants2 that war-elephant1 whose brilliant vigour subdued the strength and the power of your enemies1 and abated their pride even unto the motionlessness of sleep--see1 that embodied victory has been given away by ,visvantara and is now being carried off abroad4 #ad4 ',kine1 gold1 clothes1 eatables1 such are the goods fit to give to ,brhmans1 but parting with our foremost elephant1 the pledge of glorious victory1 is an excess of charity1 and goes too far4 #ae4 ',how should success and might ever join this prince who acts up to this point contrary to the maxims of policy8 ,in this matter forbearance from your side is out of place1 ,your ,majesty1 lest he should before long afford matter of rejoicing to your enemies4' ,on hearing this1 the king1 who loved his son1 was not very kindly disposed towards them2 but submitting to necessity1 he told them hastily1 they were right2 after which he tried to appease the ,sibis4 ',i know1' he said1 'that ,visvantara indulges in his disproportionate passion for charity so as to neglect for it the rules of political wisdom1 which behaviour is not suitable for a person appointed to the royal charge4 ,but as he has resigned his own elephant1 as if it were phlegm1 who will bring back that animal8 ,nevertheless1 ,i shall take such measures that ,visvantara will know a limit in his almsgiving4 ,this may suffice to appease your anger4' ,the ,sibis answered3 ',no1 ,your ,majesty1 this will not do4 ,visvantara is no person to be brought to reason in this matter by a simple censure4' ,samgaya spoke3 ',but what else can ,i do8 #af4 ',he is averse to sinful actions1 only his attachment to virtuous practices is turning into a kind of passion4 ,why1 should you then deem imprisonment or death inflicted on my own son to be the due requital for that elephant8 ',therefore1 desist from your wrath6 ,henceforward ,i will prevent ,visvantara from such actions4' ,notwithstanding this1 the ,sibis persisted in their anger and said3 #ag1 #ah4 ',who would be pleased1 ,o king1 with the pain of death1 or prison1 or flogging pronounced upon your son8 ,but being devoted to his religious duties1 ,visvantara is not fit to be a bearer of the troublesome burden of royalty1 because of his tenderness of heart and his compassion4 ,let the throne be occupied by such princes1 as have obtained renown for their martial qualities and are skilled in the art of giving its due to each of the three members of the trivarga2 but your son1 who in consequence of his love of ,righteousness 7dharma71 does not heed ,policy 7naya71 is a proper person to dwell in a penance-grove4 #ai4 ',surely1 if princes commit faults of bad policy1 the results of those faults fall on their subjects#hc4 ,they are however bearable for them1 after all1 as is taught by experience2 not so for the kings themselves1 the very roots of whose power they undermine4 #hc ,this ,indian parallel to the ,horatian verse quidquid delirant reges1 plectuntur ,achivi1 runs thus in the original3 phalanti kmam vasudhdipnm durntidoshs tadupsriteshu4 #bj4 ',why1 then1 here say much8 ,not capable of conniving at a state of things which must lead to your ruin1 the ,sibis have taken this resolution4 ,the royal prince must withdraw to ,mount ,vaka1 the residence of the ,siddhas2 there he may exert his penance4' ,being so addressed for his good in very harsh terms by those dignitaries1 who moved by affection and love spoke frankly1 foreseeing the calamities to be expected from bad policy1 the king was ashamed of the wrath of the chiefs of his people1 and with downcast eyes1 overwhelmed by the sorrowful thought of a separation from his son1 he heaved a deep1 woeful sigh1 and said to the ,sibis3 ',if this is your peremptory decision1 allow him1 at least1 the delay of one day and night4 ,tomorrow at day-break ,visvantara shall accomplish your desire4' ,this answer satisfied the ,sibis4 ,then the king said to his chamberlain3 ',go and tell ,visvantara what has happened4' ,the chamberlain said he would do so1 and1 his face bathed in tears1 went to ,visvantara1 who was at that moment in his own palace4 ,overwhelmed by his sorrow1 he threw himself at the feet of the prince1 weeping aloud4 ,then ,visvantara anxiously inquired after the health of the royal family2 the other said in a voice rather indistinct by affliction3 ',o1 the royal family is well4' ',but why are you thus excited1 then8' ,visvantara replied4 ,being so asked once more1 the chamberlain whose throat was choked with tears1 uttered slowly and in a faltering tone these words1 interrupting and disturbing them by his sobs3 #ba4 ',brusquely disregarding the royal command1 though it was declared to them in gentle terms1 the ,sibis1 moved by anger1 order you to be banished from the kingdom1 my prince4' ,visvantara said3 ',me 444 the ,sibis 444 order to be banished1 moved by anger6 ,what you say is out of all reason4 #bb4 ',never did ,i take delight in leaving the path of discipline1 and ,i detest carelessness about my duties4 ,what evil action of mine1 unknown to me1 makes the ,sibis angry with me8' ,the chamberlain said3 ',they are offended at your exceeding loftiness of mind4 #bc1 #bd4 ',your satisfaction was pure by the disinterested feeling you experienced1 but that of those mendicants was troubled by cupidity4 ,when you gave away that foremost of elephants1 ,o most noble prince1 wrath put the ,sibis out of patience and caused them to transgress the limits of their duty4 ,they are furious against you4 ,you must go1 indeed1 the way of those who live as ascetics4' ,at this moment the ,bodhisattva displayed both his deeply-rooted affection for the mendicants which his continuous practice of compassion had firmly established1 and his grand1 immense patience4 ,he said3 ',the nature of the ,sibis is fickle1 and they cannot understand mine1 it seems4 #be4 ',the objects of sense being outside of ourselves1 it is superfluous to say that ,i would give away my eyes or my head#hd4 ,for the benefit of the creatures ,i support this body1 how much more the possession of clothes and vehicles4 #hd ,the ,bodhisattva is said to have given away his eyes in one of his existences 7,story ,,ii74 ,the gift of his head is related in some gtaka1 not found in this selection of rya ,sra4 ,it occurs in ,kshemendra's ,avadnakalpalat1 pallava the fifth4 #bf4 ',me1 wanting to honour the requests of the mendicants1 if need be1 with my own limbs1 the ,sibis believe to restrain from charity by fear6 ,so considering1 they do but unfold their foolish fickleness of mind4 #bg4 ',let all ,sibis kill me or banish me1 ,i shall not desist from charity for that reason4 ,with this mind ,i am ready to set out for the penance-grove4' ,after this1 the ,bodhisattva said to his wife1 who had turned pale while hearing the sad news3 ',your ,highness has heard the resolution of the ,sibis4' ,madr#he replied3 ',i have4' ,visvantara said3 #he ,it is plain that ,sra supposes the story of ,visvantara to be known to his readers4 ,neither the name of ,visvantara's wife nor even the fact of his being married has been told before4 #bh4 ',now make a deposit1 fair-eyed one1 of all your property1 taking what you have got from my part as well as from your father's side#hf4' #hf ,on this strdhana1 or 'wife's property1' see the paper of ,jolly in the ,sitzungsber4 der bair4 ,akad4 der ,wiss41 #ahgf4 ,madr answered3 ',where shall ,i lay the deposit1 my prince8' ,visvantara spoke3 #bi1 #cj4 ',you must always give in charity to people of good conduct1 embellishing your bounty by kind observance4 ,goods deposited in this manner are imperishable and follow us after death4 ,be a loving daughter to your parents-in-law1 a careful mother to our children4 ,continue in pious conduct1 beware of inadvertence2 but do not mourn for my absence1 will you8' ,upon this1 ,madr1 avoiding what might impair the firmness of mind of her husband1 suppressed the deep sorrow that put her heart to anguish1 and said with feigned calmness3 #ca1 #cb4 ',it is not right1 ,your ,majesty1 that you should go to the forest alone4 ,i too will go with you where you must go1 my lord4 ,when attending on you1 even death will be a festival to me2 but living without you ,i deem worse than death4 ',nor do ,i think the forest-life to be unpleasant at all4 ,do but consider it well4 #cc4 ',removed from wicked people1 haunted by deer1 resounding with the warbling of manifold birds1 the penance-groves with their rivulets and trees1 both intact1 with their grass-plots which have the loveliness of inlaid lapis lazuli floors1 are by far more pleasing than our artificial gardens4 ',indeed1 my prince1 #cd4 ',when beholding these children neatly dressed and adorned with garlands1 playing in the wild shrubs1 you will not think of your royalty4 #ce4 ',the water-carrying brooks1 overhung by natural bowers of perpetually renewed beauty1 varying according to the succession of the seasons1 will delight you in the forest4 #cf1 #cg4 ',the melodious music of the songs of birds longing for the pleasure of love1 the dances of the peacocks whom ,lasciviousness has taught that art1 the sweet and praised buzzing of the honey-seeking bees3 they make together a forest-concert that will rejoice your mind4 #ch4 #ci4 ',further1 the rocks overspread at night with the silk garment of moonlight2 the soft-stroking forest wind impregnated with the scent of flowering trees2 the murmuring noise of the rivulets1 pushing their waters over moving gravel so as to imitate the sound of a number of rattling female ornaments--all this will gladden your mind in the forest4' ,this entreaty of his well-beloved wife filled him with a great desire to set out for the forest4 ,therefore he prepared to bestow great largesses on the mendicant people4 ,but in the king's palace the news of the banishment pronounced upon ,visvantara caused great alarm and violent lamentations4 ,likewise the mendicants1 agitated by sorrow and grief1 became almost beside themselves1 or behaved as if they were intoxicated or mad1 and uttered many and various lamentations of this kind3 #dj4 ',how is it that ,earth does not feel ashamed1 permitting the hatchets to hew down that shady tree1 her foster-child1 the giver of such sweet fruits8 ,it is now plain she has been deprived of consciousness4' #da4 ',if no one will prevent those who are about to destroy that well of cold1 pure1 and sweet water1 then in truth the guardians of the world-quarters are falsely named so1 or they are absent1 or they are nothing but a mere sound4' #db4 ',oh6 ,indeed ,injustice is awake and ,righteousness either asleep or dead1 since prince ,visvantara is banished from his reign4' #dc4 ',who possesses such a refined skill in occasioning distress1 as to have the cruelty to aim at starving us1 the guiltless1 who obtain a scanty livelihood by begging8' ,the ,bodhisattva then gave away his wealth4 ,he bestowed on the mendicants the contents of his treasury1 filled to the very top with precious stones1 gold1 and silver1 of the value of many hundred thousands2 his magazines and granaries1 containing stores of manifold goods and grains2 all his other property1 consisting of slaves of both sexes1 beasts of draught1 carriages1 garments and the like4 ,the whole of this he distributed according to the merit of the recipients4 ,this being done1 he paid his respectful homage to his father and mother1 taking leave of them1 who were overwhelmed with sadness and grief4 ,then he mounted his royal chariot with his wife and children4 ,he left the capital1 while a great body of people uttered lamentations1 the streets being as noisy as on a holiday2 nor did he succeed without difficulty in making the crowd turn back1 who followed him out of affection1 shedding tears of sorrow4 ,then himself taking the reins1 he drove in the direction of ,mount ,vaka4 ,and without the least agitation of mind he passed along the environs of the capital1 crowned with charming gardens and groves1 and approached the forest1 betokened by the gradually increasing rareness of shady trees and of human beings1 the sight of flocks of antelopes running at a far distance1 and the chirping of crickets4 ,now by chance some ,brhmans came to meet him1 who begged from him the horses that were drawing his chariot4 #dd4 ,and he1 though on a journey of many yoganas without attendants1 and burdened with his wife1 gave away to these ,brhmans his four horses1 being rejoiced at this opportunity of giving1 and not caring for the future4 ,now1 when the ,bodhisattva was about to put himself under the yoke1 and was fastening the girth tightly round his waist1 there appeared four young ,yakshas1 under the form of red deer4 ,like well-trained excellent horses they put their shoulders under the yoke themselves4 ,on seeing them1 the ,bodhisattva said to ,madr1 who stared at them with joy and surprise3 #de4 ',behold the extraordinary might of the penance-groves honoured by the residence of ascetics4 ,their kindness towards guests has in this degree taken root in the breast of the foremost of deer4' ,madr replied3 #df4 ',this is rather your superhuman power1 ,i suppose4 ,the practice of virtue by the pious1 however deeply rooted1 is not the same with respect to everybody4 #dg4 ',when the beautiful reflection of the stars in the water is surpassed by the laughing lustre of the night-waterlilies1 the cause thereof is to be found in the beams which the ,moon-god sends down as if out of curiosity#hg4' #hg ,the white waterlilies 7kumuda7 are said to open at moonrise4 ,the connection between these flowers and the moon is a commonplace in ,indian poetry4 ,while they were going on1 so speaking to each other kind words of affection1 see1 another ,brhman came near1 and asked the ,bodhisattva for his royal chariot4 #dh4 ,and the ,bodhisattva1 as he was indifferent to his own comfort1 but to the beggars a loving kinsman1 fulfilled the wish of that ,brhman4 ,he gladly caused his family to alight from the chariot1 presented the ,brhman with it1 and taking ,glin1 his boy1 in his arms1 he continued his way on foot4 ,madr1 she too free from sadness1 took the girl1 ,krishngin1 in her arms and marched after him4 #di4 ,the trees1 stretching out to him their branches adorned at their ends with charming fruits1 invited him1 as it were1 to enjoy their hospitality1 and paying homage to his merit-obtained dignity1 bowed to him like obedient disciples1 when they got sight of him4 #ej4 ,and1 where he longed for water1 in those very places lotus-ponds appeared to his eyes1 covered on their surface with the white and reddish-brown pollen fallen down from the anthers of the lotuses shaken by the wing-movements of the swans4 #ea4 ,the clouds overspread him with a beautiful canopy2 there blew an agreeable and odoriferous wind2 and his path was shortened by ,yakshas not enduring his labour and fatigue4 ,in this manner the ,bodhisattva with his wife and children experienced the pleasure and the delight of a walk1 without feeling the sensation of weariness1 just as if he were in some park1 and at last he perceived ,mount ,vaka4 ,being showed the way by some foresters1 he went up to the penance-forest which was on that mountain4 ,this forest was beset with manifold charming and smooth-barked1 excellent trees1 with their ornaments of twigs1 flowers1 and fruits2 birds exulting with lust made it resound with their various notes2 groups of dancing peacocks enhanced its beauty2 many kinds of deer lived in it4 ,it was encircled as with a girdle by a river of pure1 blue water1 and the wind was agreeable there1 carrying red flower-dust4 ,in this grove stood a desert hut of leaves1 lovely to behold1 and pleasing in every season4 ,visvakarman himself had built it by the orders of ,sakra4 ,there the ,bodhisattva took up his residence4 #eb4 ,attended by his beloved wife1 enjoying the artless and sweet talk of his children1 not thinking of the cares of royalty1 like one who is staying in his gardens1 he practised in that grove strong penance for half a year4 ,one day1 when the princess had gone to seek roots and fruits1 and the prince watching the children kept himself within the borders of the hermitage1 there arrived a ,brhman1 whose feet and ankles were stiff with the dust of the journey1 and whose eyes and cheeks were sunken by toil2 he was bearing over his shoulder a wooden club1 from which his waterpot hung down4 ,his wife had despatched him with the pressing errand1 to go and search after some attendance4 ,when the ,bodhisattva saw a mendicant coming up to him after a long time1 his heart rejoiced1 and his countenance began to beam4 ,he went to meet him1 and welcomed him with kind words4 ,after the usual complimentary conversation he told him to enter the hermitage1 where he entertained him with the honour due to a guest4 ,then he asked him the object of his coming4 ,and the ,brhman1 who through fondness for his wife had banished virtue and shame and was but eager to receive his boon1 said in truth something like this3 #ec4 ',where a light is and an even road1 there it is easy for men to go4 ,but in this world the darkness of selfishness prevails to such a degree that no other men would support my words of request4 #ed4 ',thy brilliant renown of heroic almsgiving has penetrated everywhere4 ,for this reason ,i have undertaken this labour of begging from thee4 ,give me both thy children to be my attendants4' ,being so addressed1 the ,bodhisattva1 that ,great ,being1 #ee4 ,as he was in the habit of cheerfully giving to mendicants and had never learnt to say no1 bravely said that he would give even both his darlings4 ',bless thee6 ,but what art thou still waiting for8' ,thus speaking the ,brhman urged the ,great ,being4 ,now the children1 having heard their father saying he would give them away1 became afflicted1 and their eyes filled with tears4 ,his affection for them agitated him1 and made his heart sink4 ,so the ,bodhisattva spoke3 #ef1 #eg4 ',they are thine1 being given by me to thee4 ,but their mother is not at home4 ,she went out to the forest in search of roots and fruits2 she will come back at evening-time4 ,let their mother see them1 neatly dressed as they are now and bearing wreaths1 and kiss#hh them 7farewell74 ,rest this night here2 to-morrow thou shalt carry them away4' #hh ,the literal translation is 'to smell at4' ,this old and traditional manner of caressing is prescribed in the ritual-books1 see for instance1 svalyanagrihyastra ,i1 #ae1 #i2 ,praskara ,i1 #ah2 ,gobhila ,,ii1 #h1 #bb and #be4 ,the ,brhman said3 ',thy ,reverence ought not to urge me4 #eh4 ',a metaphorical name of womankind is beautiful charmers#hi1 thou knowest4 ,she might prove a hindrance to the fulfilment of thy promise4 ,therefore ,i do not like staying here4' #hi ,i have tried to render approximately the ambiguousness of the original4 ,women are designated1 says the ,brhman1 by the appellation of vmh4 ,now vm means 'beautiful1' but pronounced with a different accent vma1 it is a word signifying 'left1 contrary1 opposite4' ,the ,bodhisattva said3 ',do not think of that4 ,my wife will not obstruct the fulfilment of my promise4 ,she is in fact the companion of my pious practice#ij4 ,but do as pleases ,thy ,reverence4 ,yet1 great ,brhman1 thou shouldst consider this3 #ij ,visvantara uses here the solemn appellation of sahadharmakrin 7 'housewife'7 with its full meaning4 ,the formula sahobhau karatam dharmam is uttered in the fourth or ,prgpatya form of marriage4 ,manu ,,iii1 #cj4 #ei-fa4 ',how should these children satisfy thy wants by slavework8 ,they are very young and weak and have never been accustomed to such kind of occupation4 ,but the king of ,sibi1 their grandfather1 seeing them fallen into this state of bondage1 will doubtlessly give thee as much money as thou desirest to redeem them4 ,well1 for this reason ,i pray thee1 take them to his realm4 ,when acting thus1 thou wilt get the possession of great wealth and at the same time of righteousness4' ',no' 7said the ,brhman71 ',i do not venture to come to this king with an offer which would excite his anger2 he would be unapproachable like a snake4 #fb4 ',he would have the children torn from me by force1 perhaps he would also inflict punishment on me4 ,i shall bring them rather to my ,brhman that they may attend on her4' ,upon this the ,bodhisattva said nothing but3 ',then as thou likest1' without finishing the sentence4 ,he instructed the little ones with persuasive words how they had to act in accordance with their new condition of servants2 after which he took the waterpot1 bending it over the outstretched hand of the ,brhman1 greedy to accept the ratification of the gift4 #fc4 ,yielding to his effort1 the water poured down from the pot1 and at the same time tears fell without effort from his eyes resembling dark red lotus-petals4 ,overjoyed with his success1 agitated by his excitement1 and hastening to carry off the children of the ,bodhisattva1 the ,brhman uttered a short phrase of benediction1 and telling the children with a harsh voice of command to go out1 he prepared to make them leave the hermitage4 ,they1 however1 could not bear the too intense grief of separation1 their hearts shrunk together and they embraced the feet of their father4 ,bathed in tears1 they exclaimed3 #fd4 ',mother is out of doors1 while you are about to give us away4 ,do not give us away before we have bidden adieu to mother too4' ,now the ,brhman reflected3 ',the mother will return erelong1 or it is likely that his paternal love will make him repent4' ,thus considering1 he tied their hands like a bundle of lotuses with a creeper1 and as they were reluctant and looked back at their father1 he began to drag those young and delicate children along with him1 threatening them4 ,at this moment ,krishngin the girl1 having never before experienced a sudden calamity1 cried out with tears to her father3 #fe4 #ff4 ',this cruel ,brhman1 father1 hurts me with a creeper4 ,no1 it is no ,brhman1 to be sure4 ,brahmans are righteous1 they say4 ,it is an ogre under the guise of a ,brhman4 ,certainly he carries us off to eat us4 ,why do you suffer us1 father1 to be led away by this ogre8' ,and ,glin the boy lamented on account of his mother1 saying3 #fg4 ',i do not suffer so much by the violence of this ,brhman1 as by the absence of mother4 ,it is as if my heart is pierced by grief that ,i did not see her4 #fh4 ',oh6 certainly1 mother will weep for us for a long time in the empty hermitage1 like the bird ktaka#ia whose little ones have been killed4 #ia ,this bird1 the cuculus melanoleucus1 is a favourite with ,indian poets and rhetoricians4 ,it is said to feed on raindrops4 #fi4 ',how will mother behave1 when coming back with the many roots and fruits she has gathered in the forest for us1 she will find the hermitage empty8 #gj4 ',here1 father1 are our toy horses1 elephants1 and chariots4 ,half of them you must give to mother1 that she may assuage her grief therewith4 #ga4 ',you must also present to her our respectful salutations and withhold her at any rate from afflicting herself2 for it will be difficult for us1 father1 to see you and her again4 #gb4 ',come1 ,krishn1 let us die4 ,of what use is life to us8 ,we have been delivered by the prince to a ,brhman who is in want of money4' ,after so speaking they parted4 ,but the ,bodhisattva1 though his mind was shaken by these most piteous laments of his children1 did not move from the place where he was sitting4 ,while representing to himself that it is not right to repent having given1 his heart was burnt by the fire of irremediable grief1 and his mind became troubled1 as though it were paralysed by torpor occasioned by poison4 ,the fanning of the cool wind made him soon recover his senses1 and seeing the hermitage noiseless and silent1 as it were1 being devoid of his children1 he said to himself in a voice choked with tears3 #gc4 ',how is it possible that this man did not scruple to strike my very heart before my very eyes in my children8#ib ,o1 fie on that shameless ,brhman6 #ib ,lit43 ',on my very heart1 whose name is offspring4' ,this identification of the heart of the father with his children depends on an old formula1 forming part of the prayers and sacred mantras of the grihya-books4 ,cp4 also ,kaushtakibrhmanopanishad ,,ii1 #aa4 #gd4 ',how may they be capable of making the journey1 going bare-footed1 unable to bear fatigue by reason of their tender age1 and become servants to that man8 #ge4 ',who will afford rest to them1 when they are way-worn and exhausted8 ,whom may they go and ask1 if vexed by the suffering of hunger and thirst8 #gf4 ',if this sorrow strikes even me1 the earnest striver after firmness of mind1 what then will be the condition of those little ones1 brought up in ease8 #gg4 ',oh6 the separation from my children is to my mind like a burning fire4444 ,nevertheless1 who1 holding on to the righteous conduct of the virtuous1 would give way to repentance8' ,in the meanwhile ,madr was disquieted by ill omens and prognostics1 the foretokens of some accident4 ,desiring therefore to get back with her roots and fruits as soon as possible1 she was obstructed on the way by ferocious animals1 and was obliged to return to the hermitage by a long circuitous way4 ,and when she did not see her children neither on the way1 where they were used to come to meet her1 nor in the playground1 her uneasiness greatly increased4 #gh4 ,apprehending evil because of these dreadful sensations of danger1 she was agitated and anxious1 and looked round about if she might get sight of the children2 then she called them4 ,receiving no answer1 she began to lament1 being sore with grief4 #gi4 ',formerly the hermitage1 resounding with the shouts of my children1 appeared to me a much-frequented region2 now not perceiving them1 ,i feel myself helpless in the very same place as in a wilderness4 #hj4 ',but perhaps they have fallen asleep and are slumbering1 tired with playing4 ,or should they have gone astray in the thicket8 ,or should they have hidden themselves out of childishness1 being displeased that ,i was so long in coming home8 #ha4 ',but why do not yonder birds warble8 ,are they perhaps bewildered1 having witnessed mischief done to the children8 ,can it be that my darlings have been carried away by that very rapid stream1 which is eagerly pushing forth its dashing waves8 ',oh6 that my suspicions may prove to be groundless and false even now1 and the prince and the children be well6 ,oh6 may the evil-boding prognostics find their fulfilment on my body6 ,but why then is my heart big with sadness because of them8 ,why is it enwrapt in the night of sorrow and as if it would sink away8 ,why is it that my limbs seem to slacken1 that ,i am no more able to discern the objects around me1 that this grove1 deprived of its lustre1 seems to turn round8' ,having entered the hermitage-ground and put aside her roots and fruits1 she went to her husband4 ,after performing the usual salutation1 she asked him for the children4 ,now the ,bodhisattva1 knowing the tenderness of a mother's love and also considering that bad news is hard to be told1 was not able to make any answer4 #hb4 ,it is a very difficult matter for a pitiful man1 indeed1 to torment with evil tidings the mind of one who has come to him and deserves to hear pleasant words4 ,then ,madr thought3 ',surely1 some ill has befallen the children2 his silence must be the effect of his being overwhelmed by grief and sadness1' and almost stricken with stupor she stared about the hermitage1 but saw no children4 ,and again she said in a voice rather indistinct by smothered tears3 #hc4 ',i do not see the children1 and you do not speak anything to me6 ,alas6 ,i am wretched1 ,i am forlorn4 ,this silence speaks of some great evil4' ,no sooner had she said these words1 than overpowered by the sorrow that tortured her heart1 she sank down like a creeper violently cut off4 ,the ,bodhisattva prevented her from falling to the ground1 clasping his arms round her1 and brought her to a grass couch1 on which lying and being sprinkled with cold water she recovered her senses4 ,then he endeavoured to comfort her1 saying3 #hd4 ',i have not told the sad news straightway to you1 ,madr1 for firmness is not to be expected of a mind rendered weak by affection4 #he4 ',see1 a ,brhman suffering from old age and poverty has come to me4 ,to him ,i have given both children4 ,be appeased and do not mourn4 #hf4 ',look at me1 ,madr1 do not look for the children1 nor indulge in lamentations4 ,do not strike anew my heart1 still pierced by the dart of sorrow on account of the children4 #hg4 ',when asked for my life1 should ,i be able to withhold it8 ,take this in account1 my love1 and approve the gift ,i have made of the children4' ,madr1 whom the suspicion of the death of her children had put to anguish1 now hearing by these words that they were alive1 began to recover from her fright and affliction4 ,she wiped away her tears with the object of comforting and strengthening her husband2 then looking up1 she beheld 7something7 that made her speak with amazement to her husband3 ',a wonder6 ,a wonder6 ,to say it in a few words1 #hh4 ',surely1 even the ,celestials are wrapt in admiration at your heart being up to this point inaccessible to selfish feelings4 #hi4 ',this is evident from the sounds of the divine drums1 echoing in all directions4 ,it is in order to celebrate your glory1 that ,heaven has composed the hymn which it thus pronounces in distinct language from afar4 #ij4 ',earth shakes1 trembling1 ,i suppose1 from exultation1 as is indicated by the heaving of her breasts1 the huge mountains4 ,golden flowers1 falling down from heaven1 make the sky appear as if it were illuminated by lightnings4 #ia4 ',leave1 then1 grief and sadness4 ,that you have given away in charity must rather tend to brighten up your mind4 ,become again the well that affords benefit to the creatures1 and a giver as before6' ,now the surface of ,earth being shaken1 ,sumeru1 the lord of mountains1 radiant with the lustre of its manifold gems1 began to waver4 ,sakra1 the ,lord of the ,devas1 inquiring into the cause of the earthquake1 was informed of it by the regents of the world-quarters1 who1 with eyes expanding with amazement1 told him that it had been caused by ,visvantara giving away his children4 ,excited with joy and surprise1 next day at day-break he went into the presence of ,visvantara1 feigning to be a ,brhman come to him as a mendicant4 ,the ,bodhisattva showed him the hospitality due to a guest1 after which he asked him to bring forth his request4 ,then ,sakra begged him for his wife4 #ib4 ',the practice of almsgiving in virtuous persons1' he said1 'comes as little to its end as the water in great lakes dries up4 ,for this reason ,i ask thee for that woman there who is looking like a deity4 ,her1 thy wife1 give to me1 ,i pray thee4' ,the ,bodhisattva did not lose his firmness of mind1 however1 and made the promise of giving her4 #ic4 ,then taking ,madr with his left hand and the waterpot with his right1 he poured down water on the hand of the ,brhman1 but fire of grief on the mind of the ,love-god#ic4 #ic ,this means not so much that the ,indian ,amor was afflicted on account of the offence against conjugal love1 as the defeat of ,mra1 the ,indian ,satan4 ,to conquer the senses and sensuality is to vanquish ,mra1 who is the same as ,kma4 #id4 ,no anger arose in ,madr's breast1 nor did she weep1 for she knew her husband's nature4 ,only keeping her eyes fixed on him1 she stood like an image1 stupefied by the excessive heaviness of that fresh burden of suffering4 ,on beholding this1 ,sakra1 the ,lord of the ,devas1 affected with the utmost admiration1 magnified the ,great ,being4 #ie4 ',oh6 the wide distance which is between the conduct of the righteous and that of the impious6 ,how will those who have not purified their hearts be even capable of believing this great performance8 #if4 ',to cherish an affectionate wife and much-beloved children1 and yet to give them up1 obeying the self-imposed vow of detachment--is it possible to conceive any loftiness like this8 #ig4 ',when thy glory will be spread throughout the world by the tales of those who are enthusiastic about thy virtues1 the brilliant reputations of others will disappear in thine1 beyond doubt1 just as the other luminaries dissolve in the splendour of the sunlight4 #ih4 ',even now this superhuman fact of thine is praisingly approved by the ,yakshas1 the ,gandharvas1 the snakes1 and by the ,devas1 ,vsava#id included4' #id ,vsava is another name of ,sakra4 ,after so speaking1 ,sakra reassumed his own brilliant figure and made himself known to the ,bodhisattva4 ,which being done1 he said3 #ii4 ',to thee ,i now give back ,madr1 thy wife4 ,where else should moonshine stay but with the moon8 #ajj4 ',nor shouldst thou be anxious about the separation from thy son and daughter1 nor grieve for the loss of thy royal dignity4 ,before long thy father will come to thee1 accompanied by both thy children1 and provide his kingdom with a protector1 re-establishing thee in thy high rank4' ,having said these words1 ,sakra disappeared on the spot4 ,and that ,brhman1 in consequence of ,sakra's power1 brought the children of the ,bodhisattva to the very land of ,sibi4 ,and when the ,sibis and ,samgaya1 their king1 heard of the ,bodhisattva's performance of the greatest compassion1 hard to be done by others1 their hearts became soft with tenderness4 ,they redeemed the children from the hand of the ,brhman1 and having obtained the pardon of ,visvantara1 led him back and reinstated him in his royal dignity4 99 99 99 99 99 ,in this way1 then1 the behaviour of a ,bodhisattva is exceedingly marvellous4 ,for this reason such distinguished beings as strive for that state1 must not be despised or hindered4 ,this story is also to be adduced1 when discoursing on the ,tathgata and when treating of listening with attention to the preaching of the ,law4 ,visvantara's birth being the last but one of the ,lord1 the person of that charitable king is held very high among ,buddhists4 ,his largesses are also considered to constitute the highest degree of practising the pramit of charity4 ,in the memorable night which preceded his attainment of the ,buddhahood1 the ,skya prince had but to refer to his actions in the ,visvantara-existence to demonstrate his having fulfilled that pramit4 ,in the ,pli ,gtaka that existence forms the subject-matter of the longest and last tale of the collection1 but since it is the last1 it is still unpublished2 its contents1 however1 have been communicated by ,spence ,hardy in his ',manual of ,budhism' 7pp4 #aah-abg of the second edition74 ,from hence ,prof4 ,kern borrowed his exposition of the tale in his ,geschiedenis van het ,buddhisme1 ,i1 pp4 #cjc-cag1 to which he added copious notes with the object of exploring and expounding the mythological substratum which underlies it4 ,it is curious to compare the redaction of the ,pli ,gtaka with that of ,sra4 ,the latter omitted purposely1 it seems1 some particulars1 for instance1 the name of the old ,brhman1 that of the mother of ,visvantara1 and the etymology of his name2 his narration is different in some slight details4 ,but the main features are the same1 likewise in the redaction of the ,kariypitaka1 where ,visvantara's story is ,no4 #i of the dnaparamit and is told in #eh slokas4 ,from this version it appears that the earthquake1 caused by the great liberality of the prince1 is something most essential2 or rather the earthquakes1 for this miracle occurred seven times1 once1 when he took the determination not mentioned by ,sra of giving his heart1 eyes1 flesh or blood1 if requested2 secondly1 after the gift of the white elephant2 thirdly1 when he had made his great largesses preceding his withdrawal to ,mount ,vaka2 fourthly and fifthly1 after giving his children and his wife2 the sixth time was when he met again with his father and mother in the forest2 the seventh at his entrance in his capital4 ,the sevenfold earthquake is also discussed in the ,milinda ,paha1 #aai foll4 ,cp4 also the parallel performance told of the ,bodhisattva1 who afterwards was ,magala ,buddha 7,fausb4 ,gt4 ,i1 p4 #ca1 translated by ,rhys ,davids1 ,birth-,stories1 ,i1 p4 #cc74 ,in ,kshemendra's ,avadnakalpalat the story of ,visvantara is ,no4 #bc1 not yet published4 ,x4 ,,the ,,story ,,of ,,the ,,sacrifice4 ,those whose hearts are pure do not act up to the enticement of the wicked4 ,knowing this1 pure-heartedness is to be striven after4 ,this will be taught by the following4 ,long ago the ,bodhisattva1 it is said1 was a king who had obtained his kingdom in the order of hereditary succession4 ,he had reached this state as the effect of his merit1 and ruled his realm in peace1 not disturbed by any rival1 his sovereignty being universally acknowledged4 ,his country was free from any kind of annoyance1 vexation or disaster1 both his home relations and those with foreign countries being quiet in every respect2 and all his vassals obeyed his commands4 #a4 ,this monarch having subdued the passions1 his enemies1 felt no inclination for such profits as are to be blamed when enjoyed1 but was with his whole heart intent on promoting the happiness of his subjects4 ,holding virtuous practice 7dharma7 the only purpose of his actions1 he behaved like a ,muni4 #b4 ,for he knew the nature of mankind1 that people set a high value on imitating the behaviour of the highest4 ,for this reason1 being desirous of bringing about salvation for his subjects1 he was particularly attached to the due performance of his religious duties4 #c4 ,he practised almsgiving1 kept strictly the precepts of moral conduct 7sla71 cultivated forbearance1 strove for the benefit of the creatures4 ,his mild countenance being in accordance with his thoughts devoted to the happiness of his subjects1 he appeared like the embodied ,dharma4 ,now it once happened that1 though protected by his arm1 his realm1 both in consequence of the faulty actions of its inhabitants and inadvertence on the part of the angels charged with the care of rain1 was afflicted in several districts by drought and the troublesome effects of such a disaster4 ,upon this the king1 fully convinced that this plague had been brought about by the violation of righteousness by himself or his subjects1 and taking much to heart the distress of his people1 whose welfare was the constant object of his thoughts and cares1 took the advice of men of acknowledged competence1 who were reputed for their knowledge in matters of religion4 ,so keeping counsel with the elders among the ,brhmans1 headed by his family priest 7purohita7 and his ministers1 he asked them for some means of putting an end to that calamity4 ,now they1 believing a solemn sacrifice as is enjoined by the ,veda to be a cause of abundant rain1 explained to him that he must perform such a sacrifice of a frightful character1 inasmuch as it requires the massacre of many hundreds of living beings4 ,but after being informed of everything concerning such a slaughter as is prescribed for the sacrifice1 his innate compassionateness forbade him to approve of their advice in his heart2 yet out of civility1 unwilling to offend them by harsh words of refusal1 he slipped over this point1 turning the conversation upon other topics4 ,they1 on the other hand1 no sooner caught the opportunity of conversing with the king on matters of religion1 than they once more admonished him to accomplish the sacrifice1 for they did not understand his deeply hidden mind4 #d4 ',you constantly take care not to neglect the proper time of performing your different royal duties1 established for the sake of obtaining the possession of land and ruling it4 ,the due order of these actions of yours is in agreement with the precepts of ,righteousness 7dharma74 #e4 ',how then is this that you who 7in all other respects7 are so clever in the observance of the triad 7of dharma1 artha1 and kma71 bearing your bow to defend the good of your people1 are so careless and almost sluggish as to that bridge to the world of the ,devas1 the name of which is 'sacrifice'8 #f4 ',like servants1 the kings 7your vassals7 revere your commands1 thinking them to be the surest gage of success4 ,now the time is come1 ,o destroyer of your foes1 to gather by means of sacrifice superior blessings1 which are to procure for you a shining glory4 #g1 #h4 ',certainly1 that holiness which is the requisite for a dkshita#ie is already yours1 by reason of your habitual practice of charity and your strictness in observing the restraint 7of good conduct74 ,nevertheless1 it would be fit for you to discharge your debt to the ,devas#if by such sacrifices as are the subject-matter of the ,veda4 ,the deities being satisfied by duly and faultlessly performed sacrifice1 honour the creatures in return by 7sending7 rain4 ,thus considering1 take to mind the welfare of your subjects and your own1 and consent to the performance of a regular sacrifice1 which will enhance your glory4' #ie ,before undertaking the performance of a great sacrifice1 its performer has to be purified by the initiatory ceremony of diksh4 ,from that time till the final bath or avabhritha at the close of the sacrifice he is called a dkshita1 and bound to the observance of many detailed prescriptions about his food1 dress1 residence1 and his whole mode of living4 #if ,by sacrifice1 is the saying of the ,hindus1 man pays his debts to the ,devas1 by the ,srddha and by offspring to his ancestors1 by study and penance to the rishis or old sages1 by benevolence and kindness to men4 ,see1 for instance1 ,mhbh4 ,i1 #abj1 #ag foll42 ,buddhakarita ,,ix1 #ee4 ,thereupon he entered upon this thought3 ',very badly guarded is my poor person indeed1 being given in trust to such leaders4 ,while faithfully believing and loving the ,law1 ,i should uproot my virtue of tender-heartedness by reliance upon the words of others4 ,for1 truly1 #i4 ',those who are reputed among men to be the best refuge1 are the very persons who intend to do harm1 borrowing their arguments from the ,law4 ,alas6 such a man who follows the wrong path shown by them1 will soon find himself driven to straits1 for he will be surrounded by evils4 #aj4 ',what connection may there be1 forsooth1 between righteousness and injuring animals8 ,how may residence in the world of the ,devas or propitiation of the deities have anything to do with the murder of victims8 #aa1 #ab4 ',the animal slaughtered according to the rites with the prescribed prayers1 as if those sacred formulae were so many darts to wound it1 goes to heaven1 they say1 and with this object it is killed4 ,in this way that action is interpreted to be done according to the ,law4 ,yet it is a lie4 ,for how is it possible that in the next world one should reap the fruits of what has been done by others8 ,and by what reason will the sacrificial animal mount to heaven8 though he has not abstained from wicked actions1 though he has not devoted himself to the practice of good ones1 simply because he has been killed in sacrifice1 and not on the ground of his own actions8 #ac4 ',and should the victim killed in sacrifice really go to heaven1 should we not expect the ,brhmans to offer themselves to be immolated in sacrifice8 ,a similar practice1 however1 is nowhere seen among them4 ,who1 then1 may take to heart the advice proffered by these counsellors8 #ad4 ',as to the ,celestials1 should we believe that they who are wont to enjoy the fair ambrosia of incomparable scent1 flavour1 magnificence1 and effective power1 served to them by the beautiful ,apsarasas1 would abandon it to delight in the slaughter of a pitiable victim1 that they might feast on the omentum and such other parts of his body as are offered to them in sacrifice8 ',therefore1 it is the proper time to act so and so4' ,having thus made up his mind1 the king feigned to be eager to undertake the sacrifice2 and in approval of their words he spoke to them in this manner3 ',verily1 well protected am ,i1 well gratified1 having such counsellors as ,your ,lordships are1 thus bent on securing my happiness6 ,therefore ,i will have a human sacrifice 7purushamedha7 of a thousand victims performed4 ,let my officials1 each in his sphere of business1 be ordered to bring together the requisites necessary for that purpose4 ,let also an inquiry be made of the most fitting ground whereon to raise the tents and other buildings for the sattra#ig4 ,further1 the proper time for the sacrifice must be fixed 7by the astrologers7 examining the auspicious lunar days1 karanas1 muhrtas1 and constellations4' ,the purohita answered3 ',in order to succeed in your enterprise1 ,your ,majesty ought to take the avabhritha 7final bath7 at the end of one sacrifice2 after which you may successively undertake the others4 ,for if the thousand human victims were to be seized at once1 your subjects1 to be sure1 would blame you and be stirred up to great agitation on their account4' ,these words of the purohita having been approved by the 7other7 ,brhmans1 the king replied3 ',do not apprehend the wrath of the people1 ,reverends4 ,i shall take such measures as to prevent any agitation among my subjects4' #ig ,this is the appellation of great ,soma-sacrifices lasting for many days1 sometimes even for years4 ,after this the king convoked an assembly of the townsmen and the landsmen1 and said3 ',i intend to perform a human sacrifice of a thousand victims4 ,but nobody behaving honestly is fit to be designated for immolation on my part4 ,with this in mind1 ,i give you this advice3 ,whomsoever of you ,i shall henceforward perceive transgressing the boundaries of moral conduct1 despising my royal will1 him will ,i order to be caught to be a victim at my sacrifice1 thinking such a one the stain of his family and a danger to my country4 ,with the object of carrying this resolution into effect1 ,i shall cause you to be observed by faultless and sharp-sighted emissaries1 who have shaken off sleepy carelessness and will report to me concerning your conduct4' ,then the foremost of the assembly1 folding their hands and bringing them to their foreheads1 spoke3 #ae1 #af4 ',your ,majesty1 all your actions tend to the happiness of your subjects1 what reason can there be to despise you on that account8 ,even 7god7 ,brahm cannot but sanction your behaviour4 ,your ,majesty1 who is the authority of the virtuous1 be our highest authority4 ,for this reason anything which pleases ,your ,majesty must please us1 too4 ,indeed1 you are pleased with nothing else but our enjoyment and our good4' ,after the notables both of the town and the country had accepted his command in this manner1 the king dispersed about his towns and all over his country officers1 notified as such by their outward appearance to the people1 with the charge of laying hold of the evildoers1 and everywhere he ordered proclamations to be made by beat of drum day after day1 of this kind3 #ag4 ',the king1 a granter of security as he is1 warrants safety to every one who constantly cultivates honesty and good conduct1 in short1 to the virtuous4 ,yet1 intending to perform a human sacrifice for the benefit of his subjects1 he wants human victims by thousands to be taken out of those who delight in misconduct4 #ah4 ',therefore1 whosoever henceforward1 licentiously indulging in misbehaviour1 shall disregard the command of our monarch1 which is even observed by the kings1 his vassals1 shall be brought to the state of a sacrificial victim by the very force of his own actions2 and people shall witness his miserable suffering1 when he shall pine with pain1 his body being fastened to the sacrificial post4' ,when the inhabitants of that realm became aware of their king's careful search after evildoers with the aim of destining them to be victims at his sacrifice--for they heard the most frightful royal proclamation day after day and saw the king's servants1 who were appointed to look out for wicked people and to seize them1 appearing every now and then everywhere--they abandoned their attachment to bad conduct1 and grew intent on strictly observing the moral precepts and self-control4 ,they avoided every occasion of hatred and enmity1 and settling their quarrels and differences1 cherished mutual love and mutual esteem4 ,obedience to the words of parents and teachers1 a general spirit of liberality and sharing with others1 hospitality1 good manners1 modesty1 prevailed among them4 ,in short1 they lived as it were in the ,krita ,yuga4 #ai4 ,the fear of death had awakened in them thoughts of the next world2 the risk of tarnishing the honour of their families had stirred their care of guarding their reputation2 the great purity of their hearts had strengthened their sense of shame4 ,these factors being at work1 people were soon distinguished by their spotless behaviour4 #bj4 ,even though every one became more than ever intent on keeping a righteous conduct1 still the king's servants did not diminish their watchfulness in the pursuit of the evildoers4 ,this also contributed to prevent people from falling short of righteousness4 #ba4 ,the king1 learning from his emissaries this state of things in his realm1 felt extremely rejoiced4 ,he bestowed rich presents on those messengers as a reward for the good news they told him1 and enjoined his ministers1 speaking something like this3 #bb-bd4 ',the protection of my subjects is my highest desire1 you know4 ,now1 they have become worthy to be recipients of sacrificial gifts#ih1 and it is for the purpose of my sacrifice that ,i have provided this wealth4 ,well1 ,i intend to accomplish my sacrifice in the manner which ,i have considered to be the proper one4 ,let every one who wishes for money1 that it may be fuel for his happiness1 come and accept it from my hand to his heart's content4 ,in this way the distress and poverty1 which is vexing our country1 may be soon driven out4 ,indeed1 whenever ,i consider my own strong determination to protect my subjects and the great assistance ,i derive from you1 my excellent companions in that task1 it often seems to me as though those sufferings of my people1 by exciting my anger1 were burning in my mind like a blazing fire4' #ih ,viz4 by the purity of their life and the holiness of their conduct4 ,the ministers accepted the royal command and anon went to execute it4 ,they ordered alms-halls to be established in all villages1 towns1 and markets1 likewise at all stations on the roads4 ,this being done1 they caused all who begged in order to satisfy their wants1 to be provided day after day with a gift of those objects1 just as had been ordered by the king4 #be4 ,so poverty disappeared1 and the people1 having received wealth from the part of the king1 dressed and adorned with manifold and fine garments and ornaments1 exhibited the splendour of festival days4 #bf4 ,the glory of the king1 magnified by the eulogies of the rejoiced recipients of his gifts1 spread about in all directions in the same way1 as the flower-dust of the lotuses carried forth by the small waves of a lake1 extends itself over a larger and larger surface4 #bgii4 ,and after the whole people1 in consequence of the wise measures taken by their ruler1 had become intent on virtuous behaviour1 the plagues and calamities1 overpowered by the growth of all such qualities as conduce to prosperity1 faded away1 having lost their hold4 #ii ,in the printed text the first line of this stanza is deficient1 two syllables at the end being wanting4 ,i think this second pda should be restored by the insertion of gane after nikhile4 #bh4 ,the seasons succeeded each other in due course1 rejoicing everybody by their regularity1 and like kings newly established1 complying with the lawful order of things4 ,consequently the earth produced the various kinds of corn in abundance1 and there was fulness of pure and blue water and lotuses in all water-basins4 #bi4 ,no epidemics afflicted mankind2 the medicinal herbs possessed their efficacious virtues more than ever2 the monsoons blew in due time and regularly2 the planets moved along in auspicious paths4 #cj4 ,nowhere there existed any danger to be feared1 either from abroad1 or from within1 or such as might be caused by derangements of the elements4 ,continuing in righteousness and self-control1 cultivating good behaviour and modesty1 the people of that country enjoyed as it were the prerogatives of the ,krita ,yuga4 ,by the power1 then1 of the king performing his sacrifice in this manner in accordance with 7the precepts of7 the ,law1 the sufferings of the indigent were put to an end together with the plagues and calamities1 and the country abounded in a prosperous and thriving population offering the pleasing aspect of felicity4 ,accordingly people never wearied of repeating benedictions on their king and extending his renown in all directions4 ,one day one of the highest royal officials1 whose heart had been inclined to the 7,true7 ,belief1 spoke thus to the king3 ',this is a true saying1 in truth4 #ca4 ',monarchs1 because they always deal with all kinds of business1 the highest1 the lowest1 and the intermediate1 by far surpass in their wisdom any wise men4 ',for1 ,your ,majesty1 you have obtained the happiness of your subjects both in this world and in the next1 as the effect of your sacrifice being performed in righteousness1 free from the blameable sin of animal-slaughter4 ,the hard times are all over and the sufferings of poverty have ceased1 since men have been established in the precepts of good conduct4 ,why use many words8 ,your subjects are happy4 #cbajj4 ',the black antelope's skin which covers your limbs has the resemblance of the spot on the bright moon's surface1 nor can the natural loveliness of your demeanour be hindered by the restraint imposed on you by your being a dkshita#aja4 ,your head1 adorned with such hair-dress as is in compliance with the rites of the dksh1 possesses no less lustre than when it was embellished with the splendour of the royal umbrella#ajb4 ,and1 last not least1 by your largesses you have surpassed the renown and abated the pride of the famous performer of a hundred sacrifices#ajc4 #ajj ,the corruptions of this stanza in the ,,mss4 have been corrected in the edition4 ,in some points1 however1 ,i venture to propose some alterations4 ,to gtrena of the ,,mss41 gtre na of the ed41 ,i should prefer gtreshu4 ,for mandodyamh of the ,,mss41 mandodyamah of the ed41 ,i substitute mandodyam1 and in pda #c1 ,i think kesarakanasobh is one word4 #aja ,see note on p4 #ie supra4 ,the sattra and the dksh continue as long as the sacrifice is being performed4 ,the king1 therefore1 is still wearing the skin of the black antelope1 which he put on at the time of his consecration for the sake of performing the sacrifice1 since he is obliged to observe this and many other restrictions of the dksh4 ,the minister says that to the pious monarch these obligations are no restraint with respect to his behaviour1 which already before has been in accordance with the strictest precepts of the ,law4 #ajb ,the white umbrella has been put aside for the time of the dksh4 #ajc ,viz4 ,sakra1 the ,lord of the ,devas4 ,here he is called satayagvan1 which is well-nigh synonymous with his common epithet of satakratu4 #cc4 ',as a rule1 ,o you wise ruler1 the sacrifice of those who long for the attainment of some good1 is a vile act1 accompanied as it is by injury done to living beings4 ,your sacrifice1 on the contrary1 this monument of your glory1 is in complete accordance with your lovely behaviour and your aversion to vices4 #cd4 ',oh6 ,happy are the subjects who have their protector in you6 ,it is certain that no father could be a better guardian to his children4' ,another said3 #ce4 ',if the wealthy practise charity1 they are commonly impelled to do so by the hopes they put in the cultivation of that virtue2 good conduct1 too1 may be accounted for by the wish to obtain high regard among men or the desire of reaching heaven after death4 ,but such a practice of both1 as is seen in your skill in securing the benefit of others1 cannot be found but in those who are accomplished both in learning and in virtuous exertions4' 99 99 99 99 99 ,in such a way1 then1 those whose hearts are pure do not act up to the enticement of the wicked4 ,knowing this1 pure-heartedness is to be striven after4 ,in the spiritual lessons for princes1 also1 this is to be said3 ',who to his subjects wishing good1 himself exerts1 ,thus brings about salvation1 glory1 happiness4 ,no other should be of a king the business4' ,and it may be added as follows3 '7,the prince7 who strives after material prosperity1 ought to act in accordance with the precepts of religion1 thinking a religious conduct of his subjects to be the source of prosperity4' ,further this is here to be said3 ',injuring animals never tends to bliss1 but charity1 self-restraint1 continence and the like have this power2 for this reason he who longs for bliss must devote himself to these virtues4' ,and also when discoursing on the ,tathgata3 ',in this manner the ,lord showed his inclination to care for the interests of the world1 when he was still in his previous existences4' 99 99 99 99 99 ,this story is not met with elsewhere1 it seems1 at least in this shape4 ,no4 #ej of the ,pli ,gtaka is told with the same intention but in a different manner4 ,the resolve of the ,bodhisattva and his stopping bloody sacrifices is better accounted for in our text4 ,,xi4 ,,the ,,story ,,of ,s,,akra4 7,comp4 ,fausb41 ,gt4 ,i1 p4 #bjb1 translated by ,rhys ,davids1 ,buddhist ,birth ,stories1 pp4 #bhd-bhg47 ,neither adversity nor the brilliancy of sovereign power can relax in the high-minded the virtue of compassion towards living beings4 ,this will be taught now4 ,in the time when the ,bodhisattva1 having well practised meritorious actions for a long time1 and having come into possession of the virtues of charity1 self-restraint1 continence and compassion1 was directing his extraordinary performances for the benefit of others1 once1 it is said1 he became ,sakra1 the ,lord of the ,devas4 #a4 ,the magnificence of the ,chief of the ,celestials shone in a higher degree and displayed a greater majesty1 since that rank had fallen to his share4 ,something analogous may be seen1 when a palace adorned by a covering of fresh stucco is made resplendent by the moonbeams4 #b4 ,the rich lustre of that mighty state1 to conquer which the sons of ,diti dared push forward against the impetuous advance of the world-elephants and expose their breasts to their pestle-like tusks1 that brilliancy was his4 ,but though he easily enjoyed that happiness at his command1 nevertheless1 that bliss did not stain his heart with pride4 ,ruling heaven and earth in the proper manner1 he acquired splendid glory1 which pervaded the whole universe4 ,now the ,demons#ajd could not bear the renown nor the very wonderful bliss which he enjoyed1 and waged war against him4 ,they marched to his encounter to fight him with an enormous army of elephants1 chariots1 horsemen and footmen1 being the more terrible1 as they were drawn up in the proud array of battle and made a noise as awful as that of the wild ,ocean4 ,through the glittering blaze of their various kinds of offensive and defensive weapons they hardly suffered themselves to be looked at4 #ajd ,the spirits of darkness1 called ,daityas 7sons of ,diti7 or ,dnavas 7sons of ,danu7 or ,asuras4 #c4 ,he for his part1 though attached to the precepts of righteousness1 felt however within his heart the disposition to indulge in the frenzy of fighting4 ,he was prompted to do so by the pride of his enemies1 by the danger of his own men1 unpleasantly interrupted in their peaceful sport1 also by the regard of his majesty and of the traditional line of conduct along the path of political wisdom4 ,so he mounted his excellent golden chariot1 to which a thousand excellent horses were put4 ,this chariot was decorated in front with a beautiful1 high-floating banner which bore a figure in the attire of an ,arhat#aje for its emblem4 ,its outer appearance was exceedingly brilliant1 owing to the lustre reflected by the manifold precious stones and jewels that adorned it1 and to the brightness which irradiated its flanks and which proceeded from the different flaming weapons1 sharp-pointed and well-disposed to be ready for use1 on both sides of the chariot4 ,on the inside it was covered with a fine white blanket4 ,standing on it and surrounded by his great divine host of different arms1 elephants1 chariots1 horse and foot1 the ,great ,being met the forces of the ,demons just on the border-line of the ,ocean4 #aje ,it is curious to see this ,sakra of the ,buddhists making profession in this manner of his ,buddhistical faith4 ,if this trait is an old one1 ,sakra is here represented as a digambara1 as he in fact is4 ,the ,sabdaratnval gives ,arha as a name of ,indra2 7see ,petr4 ,dict4 s4 v4 arha #b74 #d4 ,then a great battle took place1 destructive of the firmness of the timid as well as of the shields and mail-coats pierced by the strokes of the weapons with which they fought each other4 #e1 #f4 ,various cries were heard in the tumult of that struggle4 ,stay6 ,not in this manner6 ,here6 ,look out6 ,where are you now8 ,you will not escape me6 ,strike6 ,you are a dead man6 ,so challenging one another they fought4 ,and this noise mixing with the clashing and crashing of the arms all over the battle-field and the sound of the drums1 made ,heaven shake and almost burst4 #g4 ,the elephants on both sides1 rushing on each other with great fury increased by the smell of the flowing juice1 offered the frightful spectacle of mountains swept along by the wind of a world-destroying period4 #h4 ,like portentous clouds1 the chariots swept over the field1 their floating standards resembling the lightning1 and the rattling noise they made being as the roaring of the thunder4 #i4 ,sharp arrows were flying over both armies1 and fell down amidst the warriors of both the ,devas and the ,demons1 hitting banners and royal umbrellas1 bows and spears1 shields and cuirasses1 and the heads of men4 #aj4 ,at the end the army of ,sakra took to flight1 frightened by the fiery swords and arrows of the ,demons4 ,the ,lord of the ,celestials alone held still the field1 barring with his chariot the host of his enemies4 ,when ,mtali1 the charioteer of the ,lord of the ,devas1 perceived that the army of the ,demons1 high-spirited and overjoyed1 was coming over them with a tremendous noise of loud warcries and shouts of victory1 whereas the army of the ,devas was almost intent on flight1 he thought it was now the proper time to retreat1 and so he turned the chariot of the ,ruler of the ,devas4 ,while they were making the ascent#ajf1 ,sakra1 the ,lord of the ,devas1 caught sight of some eagle-nests which were placed on a silk-cotton tree just in the line of direction of the chariot-pole1 so that they must needs be crushed by it4 ,no sooner had he seen them1 than seized with compassion he said to ,mtali1 his charioteer3 #ajf ,returning from the battle-field on the border of the ,ocean to his residence in ,heaven1 ,sakra must needs drive upward4 #aa4 ',the birds' nests on this silk-cotton tree are filled with not yet winged young ones4 ,drive my chariot in such a manner that these nests will not fall down crushed by the chariot-pole4' ,mtali answered3 ',in the meanwhile the crowds of the ,demons will overtake us1 sir4' ,sakra said3 ',never mind4 ,do you but take the proper care in avoiding these eagle-nests4' ,upon which ,mtali answered3 #ab4 ',nothing short of turning the chariot can save the birds1 ,o ,lotus-eyed ,one4 ,but we have at our heels yon host of foes who after a long time are at last getting the better of the ,devas4' ,at this moment ,sakra1 the ,lord of the ,devas1 moved by the utmost compassion1 showed his extraordinary goodness of heart and firmness of intention4 #ac4 ',well then1' said he1 'turn the chariot4 ,better is it for me to die by the terrible club-strokes of the chiefs of the ,demons than to live blameful and dishonoured1 if ,i should have murdered those poor terror-stricken creatures4' ,mtali promised to do so1 and turned his car1 drawn by a thousand horses4 #ad4 ,now the foes who had witnessed his heroism in battle1 seeing that the chariot turned1 were overtaken with fear1 and got into confusion4 ,their ranks gave way like dark rain-clouds driven away by the wind4 #ae4 ,in the case of a defeat one single man turning his face to the enemy and barring the way of the enemy's forces1 will sometimes abate the pride and haughtiness of the victors by the unexpectedness of his heroic valour4 #af4 ,the sight of the broken ranks of the hostile army encouraging the host of the ,devas1 made them return4 ,for the ,demons1 terror-stricken and fleeing1 thought no more of rallying and resisting4 #ag4 ,then the ,devas1 whose joy was mingled with shame1 paid homage to their ,lord2 after which1 brilliant and beautiful by the radiance of victory1 he quietly returned from the battle-field to his city1 where his zenana impatiently longed for him4 ,in this way was the victory gained in that battle4 ,it is for this reason that the saying goes3 #ah4 ,the low-minded do wicked actions in consequence of their cruelty4 ,average men1 though pitiful1 will do so1 when come into distress4 ,but the virtuous1 even when in danger of life1 are as little capable of transgressing their proper line of conduct as the ,ocean its boundary4 99 99 99 99 99 ,in this way the ,lord did long ago protect animal life even at the risk of his own and of the loss of the ,celestial sway4 ,keeping then in mind that it does not at all befit a wise man to offend living beings1 much less to sin against them1 a pious man must be intent on practising compassion towards the creatures4 ,and the saying that ,dharma in truth watches him who walks in righteousness 7dharma7#ajg1 is to be propounded here too4 ,likewise this 7story7 may be adduced when discoursing on the ,tathgata1 and when treating of listening with attention to the preaching of the ,law4 #ajg ,we have here a remarkable quotation from the ,holy ,writ of ,northern ,buddhism4 ,the wording of this sentence in the original3 dharmo ha vai rakshati dharmakrinam1 is the exact ,sanskrit counterpart of the first pda of a well-known ,pli stanza uttered by the ,lord 7see ,fausbll1 ,gtaka ,i1 p4 #ca2 ,,iv1 p4 #ed1 and the other passages quoted there73 ,dhammo have rakkhati dhammakrim ,dhammo sukinno sukham vahti ,esnisamso dhamme sukinne ,na duggatim gakkhati dhammakri4 ,,xii4 ,,the ,,story ,,of ,,the ,,br,,hman4 ,what forbids the virtuous to transgress the boundary of good behaviour is the very shame of the ,self within their hearts4 ,this will be taught by the following4 ,once the ,bodhisattva1 it is told1 came to life in an illustrious family of ,brhmans1 well-reputed both on account of their ancestry and their conduct4 ,they were highly esteemed and renowned1 observing their traditional customs and setting a high value on good education and good manners4 ,having received in due order the different sacraments3 garbhdhna1 pumsavana1 smantonnayana1 gtakarma1 and the rest1 he dwelt at his teacher's1 who was a ,brhman distinguished by the superiority of his learning1 by his birth1 and by his practice of the customary conduct1 with the object of studying the ,veda4 #a4 ,his quickness in mastering and retaining the texts he was taught1 his devoted obedience for which his family had always been reputed--a virtue his correctness of conduct embellished by tranquillity1 a rare ornament in a youth1 made him obtain the love and affection of his teacher4 #b4 ,for virtues practised without interruption are magic charms to win the affection even of such as are burnt by the fire of hatred1 how much more of the sound-hearted4 ,now his teacher1 in the intervals of rest from sacred study1 with the object of trying the morals of all his disciples1 was used to tell them frequently of his own sufferings1 the effect of his poverty4 #c4 ',to him no help his family affords1 ,no joy is his1 not e'en on holidays1 ,and wretched alms-requesting makes him sick4 ,a pauper's wish1 how may it be fulfill'd8 #d4 ',the state of a moneyless man is the home of disregard1 the abode of toil4 ,and a very hard condition it is1 devoid of pleasure1 abounding in scantiness1 and incessantly afflicting like a calamity4' ,like excellent horses1 pricked with spurs1 his disciples1 very much moved by their attachment to their spiritual teacher1 did their utmost to deliver to him ever more and better prepared food from their daily begging round4 ,but he said to them3 ',good sirs1 do not exert yourselves in this way4 ,no offerings of food obtained by daily begging will diminish the distress of poverty to anybody4 ,if you cannot bear my hardship1 you ought rather to apply these your efforts to gaining wealth4 ,doing thus1 you would act in the proper manner4 ,why do ,i say so8 #e4 ',hunger is driven away by food1 and thirst by water4 ,the spell-uttering voice together with medicine expels illnesses4 ,but poverty's pain is destroyed by wealth1 that cause of being honoured by one's kinsmen4' ,the pupils answered3 ',what can we do for you8 ,unhappy we1 that the extent of our power is so small4 ,moreover1 #f1 #g4 ',if wealth1 like food1 were obtained by begging1 we would not allow you to suffer by poverty in this degree1 master4 ,but the case is this4 ,the proper1 though weak1 means for ,brhmans of gaining wealth is receiving gifts3 and people here are not charitable4 ,so we are powerless1 and by this impotency we are smitten with grief4' ,the teacher replied3 ',but there are still other expedients for earning money1 and they are explained in the law-books4 ,yet1 my strength being exhausted by old age1 ,i am not fit to put them into effect4' ,the disciples said3 ',but our strength is not impaired by old age1 master4 ,if1 then1 you think us capable of acting upon those precepts of the law-books1 inform us of them1 that we may requite you for your labour of teaching us4' ,the teacher said3 ',no1 such means of earning money are hardly available1 indeed1 for young men1 whose mind is too loose to carry out a strong resolution4 ,nevertheless1 if ,your ,honours urge me1 well#ajh1 you may learn from me what one of the said expedients is4 #ajh ,instead of sdhuh we must read sdhu4 #h4 ',in the law-precepts for the time of distress#aji theft is an approved livelihood for ,brhmans2 and poverty1 ,i suppose1 is the extreme distress in this world4 ,consequently1 it is no sin for us to enjoy the wealth of others1 and the whole of these goods belongs1 of a truth1 to the ,brhmans4 #aji ,read paddharme steyam1 c4 ,the paddharma substitutes for the precepts of right conduct and right livelihood some others to be followed in times of distress1 if the primary ones cannot be observed4 ,the permission to ,brhmans to make money by theft is of course not lawful2 it is inferred from the well-known pretension of the ,brhmanical caste to be owners of the whole earth4 ,even ,sarvilaka1 the thief in the ,mrikkhakatik1 does not venture to defend his deeds by arguments borrowed from the law-books2 he avows that theft is blameable1 ',i blame it1' says he1 'and yet ,i do it4' #i4 ',men such as you1 would doubtlessly be able to seize on wealth even by violence4 ,you should1 however1 not practise that mode of taking1 minding your reputation4 ,therefore1 you must show your energy in lonely places and times4' ,by such language he loosened the bridle from his disciples4 ,accordingly they exclaimed ',very well1' approving his bad words1 as if they were good1 and all of them engaged themselves to do so1 all--save the ,bodhisattva4 #aj4 ,him his innate goodness forbade to comply with the teacher's advice1 and compelled him on the contrary to oppose it without delay1 though it had been accepted as a duty by the other pupils4 ,ashamed and with downcast looks he heaved a soft sigh and remained silent4 ,the teacher perceived that the ,bodhisattva did not approve of that fashion of making money1 without1 however1 crying it down2 and as he had a high regard for the virtue of that ,great ,being1 he entered upon this reflection3 ',for what reason does he disapprove of theft8 ,is it want of courage or disaffection towards me8 ,or does he really know it to be a wicked action8' ,then in order to prompt him to open his true disposition of mind1 he spoke in this way to the ,bodhisattva3 ',say1 noble ,brhman1 #aa4 ',those twice-born men1 incapable of bearing my misfortune1 are willing to resort to the course of life followed by the energetic and the heroes2 but in you ,i find nothing but indolence and dullness4 ,surely1 it is not you who are affected by our distress4 #ab4 ',my suffering is evident4 ,its whole extent lies open to your eyes4 ,i have made it plain by speech4 ,notwithstanding this1 you are keeping quiet6 ,how is it that your mind is undisturbed and untouched by sorrow8' ,upon this the ,bodhisattva1 after making his respectful salute to the teacher1 said quite alarmed3 ',heaven forbid such feelings6 ,verily1 it is not want of affection or hard-heartedness which causes me to keep apart1 nor am ,i unmoved by the sufferings of my teacher1 but ,i think the mode of acting which my master has shown us1 cannot be put into practice4 ,it is impossible1 indeed1 to commit a wicked action without being seen4 ,why8 ,because there does not exist anything like loneliness4 #ac1 #ad4 ',no1 loneliness is not to be found anywhere in the world for the evildoer4 ,are not the invisible ,beings and the purified ,munis1 whose eye is endowed with divine power1 lookers-on of men's actions8 ,not seeing them1 the fool thinks himself alone and commits sin#aaj4 #aaj ,cp4 ,manu ,,viii1 #he2 ,mahbhrata 7ed4 ,bombay7 ,i1 #gd1 #ci4 #ae4 ',but ,i know no lonely place at all4 ,wheresoever ,i do not see anybody else1 is such a place for that reason empty of my own ,self8 #af1 #ag4 ',and of a bad action my ,self is a witness far more sharp-sighted than any other person4 ,another may perchance perceive me1 or he may not1 his mind being occupied with his own business1 but my ,self1 eagerly surrendering my whole mind to passion1 knows with certainty that ,i am doing evil4 ',for this reason1 then1 ,i keep aloof from the others4' ,and understanding that his teacher was fully appeased1 the ,bodhisattva continued3 #ah4 ',nor can ,i persuade myself into the belief that you would deceive us in this way for the sake of obtaining wealth4 ,who1 indeed1 knowing the difference between virtue and vice1 would allow himself to be seduced by the pursuit of wealth to oppression of virtue8 ',as to my own determination1 ,i will inform you of it4 #ai4 ',better is it to take the almsbowl and vile garments1 beholding the opulence of the mansions of one's enemies1 than to bend one's mind shamelessly to the murder of ,righteousness1 be it even with the goal of attaining the ,sovereignty of the ,devas6' ,at these words his teacher rapt with joy and admiration1 rising from his seat1 embraced him1 and said to him3 ',very well1 very well1 my son6 well-said1 well-said1 noble ,brhman6 ,this is becoming to your keen intellect adorned by tranquillity4 #bj4 ',fools leave the path of duty1 stirred by any motive whatever1 but the virtuous do not allow themselves to be led astray even in the greatest distress2 penance1 learning1 and wisdom being their wealth4 #ba4 ',as the moon rising in autumn adorns the firmament1 so you are the ornament of your entirely spotless family4 ,for you the sacred texts you have been taught have their full import2 that you have well understood them is made plain by your good behaviour2 and my labour is crowned with success1 it has not been fruitless4' 99 99 99 99 99 ,so1 then1 it is the very shame of the ,self within their hearts that prevents the virtuous from transgressing the boundary of good behaviour4 ,for this reason the pious man 7rya7 ought to have a powerful shelter in shame4 7,this story7 is to be adduced on account of such texts#aaa as this3 ',in this way the faithful votary of our creed 7ryasrvaka71 being well-guarded by the trench of his shame1 avoids what is noxious and fosters what is wholesome4' ,likewise in texts dealing with the feeling of shame and the regard of public opinion4 #aaa streshu4 ,the same term is used at the conclusion of ,story ,,xxi4 99 99 99 99 99 ,the story of the ,brhman has the appearance of being the clumsy invention of some monk engaged in giving lessons of morality and in want of some story to illustrate the sinfulness of theft4 ,i can scarcely believe it forms part of the old stock of traditional tales and folklore1 as little as the story of the sacrifice 7,x74 ,in its parallel in the ,pli ,gtaka1 ,no4 #cje1 slavmamsanagtaka 7,fausb4 ,,iii1 pp4 #ah1 #ai71 the old teacher's trial of his disciples is better accounted for4 ,,xiii4 ,,the ,,story ,,of ,,unm,,dayant4 7,cp4 ,pli ,gtaka1 ,no4 #ebi2 ,fausb4 ,v1 #baj-bbg47 ,even when sick with heavy sorrow1 the virtuous are disinclined to follow the road of the low-minded1 being prevented from such actions by the firmness of their constancy#aab4 ,this will be taught as follows4 #aab ,compare the note on p4 #dd4 ,in the time when the ,bodhisattva by the practice of his surpassing virtues1 veracity1 liberality1 tranquillity of mind1 wisdom c41 was exerting himself for the benefit of the creatures1 he was1 it is said1 a king of the ,sibis1 behaving like the embodied ,righteousness and ,discipline1 and being intent on promoting the welfare of his subjects like a father4 #a4 ,being withheld from sinful actions and put in the possession of virtues by their king1 7who was solicitous of their true happiness7 as a father is of his son's1 his people rejoiced both in this world and in the next4 #b4 ,for his administration of justice followed the path of righteousness1 and made no difference between kinsmen and the rest of his subjects4 ,it obstructed for his people the road of wickedness1 and accordingly became1 so to speak1 a flowery ladder to ,heaven4 #c4 ,perceiving the welfare of the creatures to be the effect of righteousness1 this ruler of men knew no other purpose than this4 ,with all his heart he delighted in the path of righteousness1 and did not allow others to violate its precepts4 ,now in the capital of that king one of the principal townsmen had a daughter of surpassing beauty1 the acknowledged pearl of womanhood4 ,the ravishing loveliness of her figure and charms made her appear like the embodied goddess ,sr or ,rati or one of the ,apsarasas4 #d4 ,no one--except only the passionless--having got the sight of her1 was able to withdraw his looks from her figure1 as she fascinated by her beauty the eyes of all who beheld her4 ,and for this reason her relations called her ,unmdayant 7'she who makes mad'74 ,now her father apprised the king of the fact of his having such a daughter3 ',your ,majesty1 the very pearl of womanhood has appeared in your realm4 ,may ,your ,majesty therefore deign to decide whether you will accept her as a wife or renounce her4' ,then the king ordered some ,brhmans knowing the auspicious marks of women1 to go and see the maiden1 whether she would be a suitable wife for him or not4 ,the father of ,unmdayant led them to his house1 and ordered his daughter to attend upon his guests herself4 ,she said she would do so1 and commenced to attend upon them at table in the proper manner4 ,but no sooner did those ,brhmans444 #e4 ,behold her1 than their eyes were compelled to remain closely fixed on her face4 ,the god of ,love had subdued their firmness4 ,they had no power over their looks and minds1 and they got rid of their consciousness as if drunkenness had befallen them4 ,now1 as they were not able to keep their grave and modest countenance nor their imperturbability1 still less to take their meal1 the householder removed his daughter out of the reach of their looks and attended himself on the ,brhmans4 ,afterwards they took their leave and went off4 ,and they considered thus3 ',the lovely beauty of that maiden is1 in truth1 of an exceedingly enchanting nature1 it acts like a very magic spell4 ,for this reason it is not suitable for the king to see her1 much less to make her his queen4 ,having grown mad by her splendid beauty1 as he doubtless would1 he would abate his zeal for performing his religious and political duties1 and his neglect of duly observing his royal occupations would prove of evil consequence to his subjects1 inasmuch as it would obstruct the sources of their profit and welfare4 #f4 ',the sight of her would be sufficient to put an obstacle in the way even of ,munis striving after perfect wisdom1 how much more may it obstruct the success of a young prince1 who lives in pleasure1 and is in the habit of directing his looks to the objects of sense4 ',therefore it is now suitable to act so and so4' ,having thus made up their mind1 they went to the king's presence at a convenient time and reported this to him3 ',we have seen that maiden1 great king4 ,she is a beauty and possesses lovely charms1 but no more2 she has inauspicious marks1 the foretokens of ruin and ill luck4 ,for this reason ,your ,majesty ought not even to see her1 how can there be question about wedding her8 #g4 ',a reprehensible wife veils both the glory and the opulence of two families2 just as a cloudy1 moon-concealing night hides the beauty and the arrangement of all things upon earth and in heaven4' ,thus informed1 the monarch imagining her to have inauspicious marks and not to suit his family1 no more desired to possess her2 and the householder1 her father1 knowing the king's disaffection1 married his daughter to one ,abhipraga1 officer of that very king4 ,now once1 on the occasion of the ,kaumud-festival1 it happened that the king desired to contemplate the splendour of that festivity in his capital4 ,he mounted his royal chariot and took a drive through the town1 which exhibited a pleasant aspect4 ,its streets and squares had been sprinkled and cleansed2 their white ground was strewed with many-coloured flowers2 gay flags and banners were floating aloft2 everywhere there was dancing and singing1 representations of burlesques1 ballets and music2 the mingled scents of flowers1 incense1 odoriferous powders1 perfumes1 garlands1 strong liquors1 also of the perfumed water and the ointments used in ablutions1 filled the air with fragrance2 lovely articles were being exposed for sale2 the principal streets were thronged by a merry crowd of townsmen and landsmen in their best dress4 ,while making this tour1 the king came near the house of ,abhipraga4 ,now ,unmdayant1 who was angry with the king because he had spurned her--had she not inauspicious marks8--feigning curiosity to see him1 placed herself in his way1 illuminating by her brilliant figure the flat roof of her house1 as a flash of lightning does the top of a cloud2 he at least1 she thought within her heart1 must be able to keep the firmness of his mind and the power over his senses unshaken by the sight of an inauspicious person such as ,i am4 ,accordingly1 while the king1 curious to behold the splendour of his capital1 was looking around1 his eye suddenly fell upon her1 when she was facing him4 ,on beholding her1 the monarch1 #h1 #i4 ,though his eyes were accustomed to the attraction of the wanton graces of the beauties in his zenana2 though1 owing to his attachment to the path of virtue1 his disposition was a modest one1 and he had exercised himself in subduing his organs of sense2 though he possessed in a high degree the virtue of constancy2 though he had a strong feeling of shame and his looks were afraid of the looks of young women belonging to others--notwithstanding this1 he could not prevent the ,love-god's triumph1 and gazed a long gaze at that woman1 powerless to turn his eyes from her face4 #aj4 ',is she perhaps the embodied ,kaumud or the ,deity of that house8 is she an ,apsaras or a ,demoness8 ,for it is no human figure she has4' ,thus the king considered and could not look enough at her2 and the chariot passing away did not comply with his heart's desire4 ,he went back to his palace1 like one absent-minded1 thinking of nothing but her2 his firmness of mind had been confounded by ,manmatha4 ,so he asked his charioteer ,sunanda secretly3 #aa4 ',do you know1 whose is the house that was surrounded by a white wall1 and who is she whose beauty did shine there like lightning in a white cloud8' ,the charioteer answered3 ',your ,majesty has a high official named ,abhipraga4 ,his is that house1 and she is his wife1 a daughter to ,kirtavatsa1 of herself she is called ,unmdayant4' ,after hearing this1 the thought that she was the wife of another caused his heart to faint1 and sorrowful meditation made his eyes rigid4 ,often he heaved long and deep sighs1 and thinking of nothing but her1 said in a low voice to himself3 #ab4 ',alas6 ,she bears her soft and lovely-sounding name rightly1 indeed4 ,this sweet-smiling ,unmdayant has made me almost mad4 #ac4 ',i would forget her1 yet ,i see her always in my mind4 ,for my thoughts are with her1 or rather it is she who is the ruler of my mind4 #ad4 ',and this weakness of mind is mine concerning the wife of another6 ,no doubt1 ,i am mad2 shame1 it seems1 has left me1 just as sleep has4 #ae4 ',while absorbed in representing to myself with rapture the grace of her features1 her smiles1 her looks1 ,o that sudden sound of the metal plate#aac1 reminding me by its bold tone of the regular order of my royal business1 rouses my wrath4' #aac ,strokes on a metal plate1 sounding every half-hour1 are to announce the time to the king4 ,in such a way the king's firmness was shaken by the power of passionate love4 ,and although he endeavoured to compose his mind1 his languishing appearance and emaciating body1 his frequent absorption in thoughts together with his sighs indicated very clearly his state of being in love4 #af4 ,however great his firmness was in disguising his heart's disease1 it manifested itself in his countenance1 his eyes rigid from thoughtfulness1 and his emaciated limbs4 ,now ,abhipraga1 the king's officer1 was skilled in the interpretation of the expression of the face and of such gestures as betray internal feelings4 ,when he had observed the behaviour of his master and discovered its cause1 he apprehended evil consequences from it1 for he loved the king and knew the excessive power of the ,god of ,love4 ,so he asked the king for a secret audience2 which having been granted to him1 he went up to his master1 and having obtained permission1 thus addressed him3 #ag1 #ah4 ',while engaged in worshipping the ,devas to-day1 ,o lotus-eyed ruler of men1 see1 a ,yaksha1 presenting himself before my eyes1 said to me3 ,how is it that you ignore the king having fallen in love with ,unmdayant8 ,after speaking so1 he disappeared immediately1 and ,i1 solicitous on this account1 approached you4 ,if this is true1 why1 ,your ,majesty1 do you show in this manner your disaffection to me by your silence8 ',therefore1 may ,your ,majesty do me the favour of accepting her from my hand4' ,the king was confounded1 and dared not lift up his eyes for shame4 ,nevertheless1 even though he was in the power of ,love1 he did not suffer his firmness to falter1 thanks to his being conversant with the ,law by long and good practice1 and refused that offer in plain terms4 ',no1 that may not be4 ,for what reason8 ,hear4 #ai4 ',i would lose my merit and ,i know myself not to be immortal4 ,further1 my wicked deed would be known also to the public4 ,moreover1 if the fire of sorrow should burn your heart because of that separation1 it would erelong consume you1 as fire consumes dry grass4 #bj4 ',and such a deed1 which would cause that distress in both this world and the next and would be committed for this reason by the unwise1 the wise never will do1 for this very reason4' ,abhipraga answered3 ',do not fear1 ,your ,majesty1 that you will transgress the ,law herein4 #ba4 ',by assisting in the performance of a gift you will act in accordance with the ,law1 whereas by not receiving her from my hand you would do wrong1 since you obstruct the practice of giving4 ',nor do ,i see in this matter any occasion of damage to the reputation of ,your ,majesty4 ,why8 #bb4 ',this is an arrangement between us2 nobody else need know of it8 ,do not1 therefore1 put in your mind the fear of blame by public opinion4 ',further1 to me this will be a favour1 not a source of grief4 ,why so8 #bc4 ',what harm can be procured to a faithful heart by the satisfaction obtained by serving the interest of his master8 ,for this reason you may quietly indulge in your love2 do not apprehend any grief on my side4' ,the king replied3 ',stop1 stop6 no more of that wicked reasoning4 #bd4 ',surely1 your very great attachment to my person prevents you from understanding that the righteous action which consists in the assistance to a deed of giving does not exist in the case of every gift4 #be4 ',who by exceeding attachment to my person does not heed even his own life1 is my friend1 dearer to me than my kinsmen4 ,his wife ,i am bound to respect as a friend's4 ',you do not well1 therefore1 enticing me to a sinful action4 ,and what you assert1 nobody else will know of it1 will it be less sinful for this reason8 #bf4 ',how can happiness be expected for him who commits a wicked action1 though unwitnessed8 ,as little as for him who has taken poison unseen4 ,both the pure-sighted ,celestials and the holy ascetics among men cannot fail to witness him4 ',moreover1 ,i tell you this3 #bg4 ',who may in earnest believe that you do not love her1 or that you will not get into harm1 as soon as you have abandoned her8' ,abhipraga said3 #bh4 ',i am your slave1 ,i with my wife and children4 ,you are my master and my deity4 ,what infringement of ,law1 ,your ,majesty1 can there be1 then1 if you act as pleases you with respect to this your female slave8 ',as to your asserting that ,i love her1 what matters it8 #bi4 ',yea1 my liege1 she is my beloved wife1 and it is for this very reason that ,i desire her to be given to you4 ,he who has given in this world something dear to him1 receives in the next dear objects of exceeding loveliness4 ',therefore1 ,your ,majesty may take her4' ,the king spoke3 ',oh1 do not say so6 ,it is impossible for me to do so4 ,why8 #cj4 ',i should dare throw myself on a sharp sword or into a fire with blazing flames1 but ,i shall not be able to offend against ,righteousness1 which ,i have always observed1 and to which ,i owe my royal bliss4' ,abhipraga said3 ',if ,your ,majesty will not take her1 because she is my wife1 then myself will command her to lead the life of a harlot1 whom no one is forbidden to woo4 ,then ,your ,majesty may take her4' ,the king answered3 ',are you mad8 #ca4 ',if you were to abandon your guiltless wife1 you would not only incur punishment from my part1 but having become an object of reproach1 likewise unavoidable grief in this world and hereafter4 ',desist then2 do not enforce a bad action4 ,rather direct your mind to justice and honesty4' ,abhipraga said3 #cb4 ',and if by persisting1 ,i really were to do an action which might be in any respect a violation of ,righteousness and the source of censure among men and of the loss of my happiness--be these consequences whatever they may--,i fain shall front them with my breast1 owing to the gladness of mind ,i shall feel for having promoted your happiness4 #cc4 ',no one ,i know in the world is more worthy than you to be worshipped by a sacrificial offering1 ,o most mighty ruler of the earth4 ,well then1 with the object of increasing my merit1 deign to accept1 like an officiating priest1 ,unmdayant as your sacrificial fee#aad4' #aad ,properly speaking1 giving the woman into marriage to the officiating priest at the end of a srauta-sacrifice as his fee 7dakshin7 is the second of the eight classical forms of wedding1 the so-called daivo vivhah4 ,the king said3 ',no doubt it is your great affection for me that prompts you to the effort to promote my interest without considering what is right and wrong on your side4 ,but this very consideration induces me the more to prevent you4 ,verily1 indifference as to the censure of men cannot at any rate be approved4 ,look here6 #cd4 ',who1 neglecting ,righteousness1 does not mind either the censure of men or the evil consequences in the next world1 will attain but this3 in this world people will distrust him2 and surely1 after death he will be destitute of bliss4 ',and therefore ,i press this upon your mind4 #ce4 ',never delight in injuring ,righteousness for the sake of life#aae4 ,the sin you would incur would be great and unquestionable1 the advantage trifling and doubtful4 #aae ,the meaning of this seems to be something like this3 ',do not seek after temporal pleasure here at the risk of long-lasting suffering after death4' ',moreover1 you should consider also this4 #cf4 ',the virtuous do not like for themselves a pleasure1 procured at the expense of others1 whom they have distressed by bringing them into disrepute and the like4 ,for this reason1 standing on the ground of ,righteousness1 ,i shall bear the charge of my private interests alone without causing pain to others4' ,abhipraga replied3 ',but how could there be any room for injustice here1 after all1 either on my side1 if moved by attachment ,i should take care of the interest of my master1 or on the side of ,your ,majesty receiving her as a present from my hand8 ,all ,sibis1 townsmen and landsmen1 would ask3 what is the injustice of this deed8 ,therefore1 be pleased to take her1 ,your ,majesty4' ,the king replied3 ',verily1 you have the intense desire of assisting me4 ,but reflect well upon this3 ,which of us knows the ,law best1 the whole of the ,sibis1 you1 or ,i8' ,then ,abhipraga hastily answered3 #cg4 ',owing to your assiduous and respectful watching of the wise1 and your great regard for sacred lore1 and the sagacity of your mind1 ,your ,majesty ranks with ,brihaspati as the most competent judge in all matters taught in the sciences concerning the ,triad of objects 7trivarga74' ,the king said3 ',this being so1 you ought not to mislead me in this matter4 ,why do ,i say so8 #ch4 ',the evil and the good of the people depend on the behaviour of their rulers4 ,for this reason1 and taking into account the attachment of my subjects1 ,i shall continue to love the ,path of the ,pious above all1 in conformity with my reputation4 #ci4 ',as cows go after the bull in any direction1 whether the right or the wrong one1 following his steps1 in the very same manner the subjects imitate the behaviour of their ruler without any scruple and undauntedly4 ',you must take also this into consideration4 #dj4 ',if ,i should lack the power of ruling my own self1 say1 into what condition would ,i bring this people who long for protection from my side8 #da4 ',thus considering and regardful of the good of my subjects1 my own righteousness1 and my spotless fame1 ,i do not allow myself to submit to my passion4 ,i am the leader of my subjects1 the bull of my herd4' ,then ,abhipraga1 the king's official1 appeased by this constancy of the king1 bowed his head and reverentially folding his hands1 spoke3 #db4 ',oh6 excessively favoured by ,destiny are these subjects1 having such a ruler as you are1 ,illustrious ,king4 ,love of ,righteousness utterly disregardful of pleasures is to be searched for even among those who dwell in penance-groves4 #dc4 ',in you the appellation of great1 ,o ,mahrga1 is a brilliant ornament4 ,for the name of a virtue1 conferred upon persons devoid of virtue1 has a rather harsh sound1 as if used in contempt4 #dd4 ',nor is there any reason for me to be astonished or agitated by this grand deed of yours1 who are a mine of virtues1 as the sea is of jewels#aaf4' #aaf ,this epithet of the sea is very common in ,indian rhetorical style4 99 99 99 99 99 ,in this manner1 then1 the virtuous1 even when sick with heavy sorrow1 are disinclined to follow the road of the low-minded1 being prevented from such actions by the firmness of their constancy and their being conversant with the ,law by long and good practice4 ,thus considering1 one ought to exert one's self in practising constancy and the precepts of the ,law4 ,the tale of the maiden making mad all who see her1 and the love-smitten monarch who prefers walking on the right path and even death to indulging in passion1 is found also outside ,buddhism4 ,in the preface of his edition1 ,prof4 ,kern points out its being told thrice in the ,kathsaritsgara2 in the fifteenth1 the thirty-third1 and the ninety-first taraga4 ,the last version1 being a ,vetla-tale1 is found also in the prose-work ,vetlapakavimsati 7,kath #ad74 ,of the non-,buddhistic redactions all agree in this point1 that the king at last dies from love1 and that the faithful officer then kills himself4 ,no doubt1 this must be the original conclusion4 ,,xiv4 ,,the ,,story ,,of ,,sup,,raga4 7,cp4 the ,pli ,gtaka1 ,no4 #dfc2 ,fausb4 ,,iv1 #acg-adc47 ,even speaking the truth on the ground of ,righteousness is sufficient to dispel calamity1 what can be said more to assert the good results of observing the ,law8 ,considering thus1 one must observe the ,law4 ,this will be taught now4 ,in one of his ,bodhisattva-existences1 the ,great ,being was1 it is said1 an extremely clever steersman4 ,for this is the invariable nature of the ,bodhisattvas1 that owing to the innate acuteness of their mind1 whatever branch of science or species of art they desire to know1 they will in it surpass the wisest in the world4 ,accordingly the ,high-minded ,one possessed every quality required in such a one4 ,knowing the course of the celestial luminaries1 he was never at a loss with respect to the regions of the sky2 being perfectly acquainted with the different prognostics1 the permanent1 the occasional1 and the miraculous ones1 he was skilled in the establishment of a given time as proper or improper2 by means of manifold marks1 observing the fishes1 the colour of the water1 the species of the ground1 birds1 rocks1 c41 he knew how to ascertain rightly the part of the sea2 further he was vigilant1 not subject to drowsiness and sleep1 capable of enduring the fatigue of cold1 heat1 rain1 and the like1 careful and patient4 ,so being skilled in the art of taking a ship out and bringing her home#aag1 he exercised the profession of one who conducts the merchants by sea to their destination4 ,and as his navigation was very successful1 he was named ,supraga#aah4 ,the seaport where he lived bore the same name of ,supraga1 which place is now known as ,spraga4 ,even in his old age1 the sea-traders1 longing for a prosperous voyage1 applied to him1 who was well-known to be an auspicious person1 and entreating him in the most respectful terms1 put him on their ships4 #aag ,the exact meaning of the ,sanskrit terms harana and apaharana is doubtful1 but must be something like this4 #aah ,in the ,pli redaction he is called ,suppraka1 and the seaport where he lives and from whence he undertakes his last voyage is ,bharukakkha4 ,the form ,supraga is ,sanskritised wrongly1 in order to fit the author's etymological fancy4 ,see ,prof4 ,kern's note on this passage in the various readings of his edition4 ,so it once happened that merchants who trafficked with ,goldland1 coming from ,bharukakkha1 longing for a prosperous voyage1 touched at the town of ,supraga and requested that ,great ,being to embark with them4 ,he answered them3 #a4 ',what kind of assistance do you think to find in me8 ,old age1 having got power over me1 makes my eyesight diminish#aai2 in consequence of the many toils ,i have endured1 my attentiveness has grown weak1 and even in my bodily occupations ,i feel my strength almost gone4' #aai ,in the ,pli redaction ,suppraka is wholly blind4 ,this must be the better tradition on account of his never perceiving himself1 but always hearing from the traders the miraculous objects which will present themselves in this voyage4 ,the merchants said3 ',we are well acquainted with the bodily state of ,your ,honour4 ,but this being so1 and taking into account your inability for labour1 we will not cause hardship to you nor give any task into your charge1 but we want you for some other reason4 #b4 ',the dust touched and hallowed by your lotus-like feet will be auspicious to our ship and procure her a happy course over yonder sea1 even if assailed by great danger4 ,with this in mind we have applied to you4' ,the ,great ,being1 though subject to the infirmity of old age1 went on board their vessel out of compassion4 ,his embarkment was a cause of rejoicing for all those merchants1 for they thought3 ',now we are assured of a very successful voyage4' ,and so they 7set off1 and7 in course of their voyage reached that ,abode of the ,snakes who constitute the host of the ,demons1 that ,ptla into which it is difficult to penetrate1 that immense receptacle of water1 the ,great ,ocean1 which is haunted by different kinds of fishes and resounds with the murmuring of its never-quiet waves1 whereas1 when impelled by the power of the wind1 it hurries on its billows after the whims of that element2 on its bottom different sorts of ground extend1 concealing manifold precious stones1 and its surface is embellished by the various flower-garlands of its foam4 #c4 ,a dark-blue hue1 like that of a heap of sapphires1 was lying over the surface of the water1 as if it were sky melted by the glowing heat of the sunbeams1 when they lost sight of the coast-line and were running over the profound ocean which surrounded them on all sides4 ,after they were in the open sea1 it happened in the afternoon1 at the time when the sun-rays begin to lose their strength1 that a great and very fearful1 portentous event appeared to them4 #d4 ,on a sudden the sea took a terrible aspect4 ,a violent gale arose1 causing a fearful noise of the waters1 lashing their surface so that they were covered with foam scattered by the breaking billows4 ,the whole sea was brought in commotion up from its very bottom4 #e4 ,shaken by the hurricane1 the immense masses of water were stirred up and rolled with formidable rapidity4 ,the ,ocean assumed a dreadful appearance1 like that of ,earth quivering with her mountains at the time of a world-destruction4 #f4 ,like many-headed hissing serpents1 clouds of a bluish-black colour with their flame-tongues of lightnings obstructed the path of the sun1 and without interruption produced the terrible noise of their thunder4 #g4 ,the sun1 whose net-work of rays was hidden by thick clouds1 gradually reached the point where it set4 ,then darkness availing itself of the opportunity of evening-time and growing1 as it were1 more concrete1 enveloped all around4 #h1 #i4 ,smitten on its wave-surface by the rain-darts of the showers1 the sea rose up1 as if in rage1 and the poor ship trembled very much1 as if afraid1 saddening the hearts of the occupants1 who manifested their different natures according to their inherent qualities4 ,some were overcome by affliction and stood speechless with terror1 some behaved courageously and were busily working to avert the danger1 and some were absorbed in prayers to their tutelar deities4 ,now1 the strong wind making the sea run high1 the vessel drove along with the current4 ,the merchants did not discover land for many days1 nor did they observe favourable signs of the sea4 ,the signs they saw1 being new to them1 made their sadness increase1 and they grew perplexed by fear and dejection4 ,but ,supraga1 the ,bodhisattva1 comforted them1 thus speaking3 ',you must not wonder at the sea tossing about in a portentous state of commotion2 are we not crossing the ,great ,ocean8 ,there is no reasonable ground for ,your ,honours to indulge in affliction4 ,why so8 #aj1 #aa4 ',it is not by dejection that mischief is warded off2 therefore do not remain in low spirits4 ,but it is by courage that those who are clever to do what is to be done surmount difficulties without difficulty4 ,well then1 shake off that sadness and dejection1 set rather to work1 availing yourselves of the opportunity of working4 ,the energy of a wise man1 kindled by firmness of mind1 is the hand by which success is grasped in any matter4 ',let each of you then be intent on performing his special duty4' ,and the merchants1 in this way invigorated by the ,great ,being1 longing for the sight of land and looking down into the sea1 beheld beings who had the figure of men and looked as if they wore silver armour2 they saw them diving up and down the water-surface4 ,when they had well considered their figures and marks1 they informed ,supraga of that phenomenon1 expressing their amazement4 ',verily1 here we meet in the great ocean with a phenomenon unheard of before4 ,these1 in truth1 are #ab4 ',some beings not unlike warriors of the ,demons1 wearing silver armour1 with fierce looks and ugly noses that resemble a quadruped's hoof2 it seems as if they are sporting in the ocean-water1 incessantly shooting and diving up and down its surface4' ,supraga said3 ',these are no men nor demons1 but fishes1 to be sure4 ,do not be afraid of them4 ,still1 #ac4 ',we are driven far off both seaports4 ,this is the sea called ,khuramlin wearing hoof-garlands4 ,therefore1 you must try to turn back4' ,but they could not veer on account of the vehemence of the high-running sea and of the strong wind1 which continued to blow after them and drive the ship in the same direction4 ,and as they advanced farther into the ocean1 they perceived another sea shining with the lustre of silver and looking bright with the mass of white foam on its waves4 ,on beholding this astonishing spectacle1 they said to ,supraga3 #ad4 ',what great sea is this1 which is clothed1 as it were1 in fine white linen and veils its waters with its foam8 ,it seems to bear on its surface fluid moonbeams1 as it were1 and to show all around a laughing face4' ,supraga said3 ',alas6 we are penetrating too far4 #ae4 ',that is the sea ,dadhimlin wearing garlands of coagulated milk1 called the milk-ocean4 ,it is not wise to go farther on1 at least if it is possible to turn back4' ,the merchants said3 ',it is impossible1 indeed1 to reduce the speed of the ship1 much less to change her course4 ,she is being driven too swiftly by the current1 and the wind blows contrary4' ,now1 having crossed also that sea1 the merchants perceived another sea1 whose rolling waves were tinged with the splendour of gold resembling the red-brown colour of flames1 and filled with amazement and curiosity they spoke about it to ,supraga4 #af4 ',it looks now as if the high1 bright waves had been tinged with the brilliant hue of the rising sun4 ,they appear to us like a great1 blazing fire4 ,say1 what sea is this and how is it named for this reason8' ,supraga answered3 #ag4 ',agnimlin wearing fire-garlands is the celebrated name of this sea4 ,it would be very prudent1 indeed1 if we were to turn back now4' ,thus saying the ,great ,being1 far-seeing as he was1 told them only the name of that sea1 but concealed the cause of the change of colour of the water4 ,after crossing also that sea1 the merchants saw that the colour of the sea changed again2 now its hue bore a resemblance to a grove of ripe kusa-grass1 and its waters were illuminated with the lustre of topazes and sapphires2 and prompted by curiosity they asked ,supraga3 #ah4 ',which of the seas now appears to us8 ,its waters have the colour of the blades of ripe kusa-grass4 ,the breaking of its wind-stirred billows crowns it with a many-coloured foam-ornament1 and makes it look as if it were overspread with flowers4' ,supraga said3 ',say1 merchants1 you should now make efforts to turn back4 ,surely it is not advisable to go farther4 #ai4 ',this is the sea named ,kusamlin wearing kusa-garlands4 ,like an elephant not heeding the goad1 it drags forcibly along with its irresistible waves1 and will take away our enjoyment4' ,and the merchants1 not being able to turn the ship1 however bravely they exerted themselves1 crossed also that sea4 ,then perceiving another sea1 the water of which had a greenish colour like that proceeding from the united brilliancy of emeralds and beryls1 they asked ,supraga3 #bj4 ',the sea we now behold has yet another appearance4 ,its waters have the green shine of emeralds and resemble a splendid meadow2 they are adorned with foam as lovely as waterlilies4 ,which sea is this again8' ,upon this the ,great ,being1 whose heart ached as he foresaw the calamity which was about to befall the merchants1 heaved a long and deep sigh1 and said in a low tone3 #ba4 ',you have gone too far4 ,it will be hard to return from hence4 ,this sea1 the ,nalamlin wearing reed-garlands#abj1 is well-nigh at the end of the world4' #abj ,in the ,pli redaction this sea has the appearance of an immense reed-bed or bamboo-grove 7nalavanam viya ka veluvanam viya ka71 and the commentator argues that those names of grasses convey also the acceptation of some precious stones4 ,but the stones there are of a red colour4 ,when they heard that answer1 the poor merchants were utterly afflicted4 ,their minds lost their energy1 their limbs became powerless1 and sitting down in dull sadness1 they did nothing but sigh4 ,and after crossing that sea too1 in the afternoon1 when the ,sun with his slackening circle of rays seemed to be about to enter the ,ocean1 a confused and tremendous noise1 piercing both the ears and the hearts of the merchants1 became audible4 ,this noise rising from the sea may be compared to that of a sea swelling in rage1 or of many thunderclaps together1 or of bamboo-groves having caught fire and crackling4 ,on hearing it1 they suddenly jumped from their seats1 trembling with fear and highly agitated1 and examining the ocean all around1 perceived that immense mass of water falling down as if over some precipice or chasm4 ,that alarming sight filled them with the utmost fear1 sadness1 and dejection4 ,they went to ,supraga1 saying3 #bb4 ',we hear a tremendous noise from afar1 almost piercing our ears and crushing our minds1 as if the ,lord of the ,rivers were angry1 and this whole mass of ocean-water falls down1 it seems1 into an awful abyss4 ,say1 then1 what sea is that1 and what do you think is best to be done now8' ,then the ,great ,being1 agitated1 said3 ',alas6 alas6' and looking down over the sea1 he spoke3 #bc4 ',you have come to that dreadful place1 from which no one returns1 that mouth-like entrance of ,death1 the famous ,mare-mouth#aba4' #aba ,this vadavmukha is the place where1 according to ,hindu mythology1 the submarine fire resides4 ,on hearing this the poor merchants1 understanding that having reached the ,mare-mouth1 they must give up all hope of life1 were distressed by the fear of death4 #bd-bf4 ,some of them wept aloud or lamented and cried out4 ,others did nothing at all1 being torpid from anxiety4 ,some with sorrow-stricken minds worshipped the deities1 especially the ,lord of the ,devas1 others resorted to the dityas1 the ,rudras1 the ,maruts1 the ,vasus1 and to ,sgara himself the ,ocean4 ,others again muttered various prayers1 and there were those who paid in due form homage to ,devi4 ,some again went to ,supraga1 and in various modes and ways lamented piteously4 #bg-bi4 ',practised in the virtue of compassionateness for others1 you are in the habit of relieving from fear those who are in distress4 ,now the time has arrived for employing that excessive power of yours4 ,resolve1 then1 ,o wise man1 upon rescuing us1 the distressed1 the helpless1 who have taken our refuge in you4 ,the ,ocean in his wrath is now about to swallow us with his ,mare-mouth1 like a mouthful of food4 ,it does not become you to neglect this poor crew perishing in the rolling waves4 ,the great ,ocean obeys your orders4 ,therefore1 put a stop to his rage4' ,but the ,great ,being felt his heart oppressed with great compassion and spoke thus1 comforting the poor merchants3 ',there is still an expedient to rescue us even now4 ,it occurs to my mind4 ,why1 ,i will make use of it4 ,but you must show courage for a moment4' ,now1 when the merchants heard this1 the hope that there was still some remedy1 after all1 revived their courage1 and fixing their whole attention upon him1 they became silent4 ,but ,supraga1 the ,bodhisattva1 after throwing his upper-garment on one shoulder and bending his right knee on the ship's deck#abb1 made his veneration to the ,tathgatas1 having his whole heart absorbed by that deed of devotion2 after which he thus addressed the company3 ',be you1 honourable sea-traders1 and you1 different gods1 who have your dwelling in the sky1 my witnesses4 #abb ,in the ,pli redaction the ,bodhisatta orders the merchants to bathe his body with fragrant water and to clothe him with unwashed1 i4e4 new1 garments1 and to prepare a vessel filled with water1 to pour out while performing his sakkakiriy4 #cj4 ',since ,i have remembrance of my ,self1 since the time when ,i have become conscious of my deeds1 ,i do not recollect1 however much ,i ponder1 having injured in any respect any living being4 #ca4 ',by the power of this ,act of ,truth and by the strength of my store of meritorious actions may the ship turn safely without reaching the ,mare-mouth6' ,and so great was the power of the veracity of the ,great ,being1 so great also the splendour of his merit#abc1 that the current and the wind changed to the opposite direction and made the vessel go back4 ,the merchants beholding the ship go back1 exulted with the highest admiration and joy1 and expressing their veneration to ,supraga by reverential bows1 told him that the ship went back4 ,then the ,great ,being instructed them to be calm and to hoist the sails quickly4 ,and being thus ordered1 they who had the charge of that work1 having regained by their gladness their ability and energy1 did as he had said4 #abc ,in the ,pli version it is the power of the ,great ,being's veracity alone that causes the winds to change4 #cb4 ,then1 resplendent with the lovely outspread wings of her white sails1 and filled with the sound of her merry and laughing crew1 the ship flew over the sea1 like a flamingo in the pure and cloudless sky4 ,now while the ship1 favoured by both current and wind1 returned with as much ease as the heavenly cars move through the air1 and was flying1 so to speak1 at her will1 at that time of the day1 when the gathering darkness extends far and wide1 and the sky1 no more adorned by the dimming glow of the twilight1 begins to make the ornaments of its constellations appear on the firmament1 where still a faint remnant of light is left1 in that moment1 then1 of the commencement of the rule of ,night1 ,supraga addressed the merchants in these terms3 ',well1 traders1 while crossing the ,nalamlin sea and the others1 you must draw up sand and stones from the bottom of the seas and charge your ship with as much as she can contain4 ,by this practice she will keep her sides firm1 if assailed by a violent hurricane2 besides1 that sand and gravel being pronounced to be auspicious1 will doubtless tend to your profit and gain4' ,and the merchants1 being shown the fit places all along by the deities1 who did so out of affection and veneration for ,supraga1 drew up from thence what they meant to be sand and stones1 and loaded their ship with that burden4 ,but1 in fact1 that sand and those stones were beryls and other jewels4 ,and in that one night's course they reached ,bharukakkha#abd4 #abd ,according to the ,pli story1 they had spent a four months' voyage before they reached the ,mare-mouth4 #cc4 ,at day-break they beheld with gladness their ship filled with treasures3 silver1 gold1 sapphires1 beryls1 and at the same time they saw that they had arrived in their country2 and exulting with joy they praised their saviour4 99 99 99 99 99 ,in this manner even speaking the truth on the ground of ,righteousness is sufficient to dispel calamity1 what can be said more to assert the good results of observing the ,law8 ,thus considering1 one must observe the ,law4 ,likewise1 when discoursing on the assistance of a virtuous friend1 it is to be said3 ',in this way those who rest on a virtuous friend attain happiness4' ,,xv4 ,,the ,,story ,,of ,,the ,,fish4 7,cp4 ,pli ,gtaka1 ,no4 #ge1 ,fausb4 ,i1 #cca-cb2 ,kariypitaka ,,iii1 #aj47 ,the designs of those who practise good conduct will be successful and thrive even in this world1 how much more in the next4 ,for this reason perfect pureness of conduct ought to be striven after1 as will be taught by the following4 ,the ,bodhisattva1 it is said1 was once a chief of fishes1 living in a certain small lake1 the lovely water of which was embellished with various lotuses and waterlilies1 white1 red1 and blue1 adorned with couples of swans1 ducks1 and geese1 and covered with the blossoms of the trees growing on its borders4 ,yet1 owing to his constant practice of 7the virtue of7 helping others in many previous births1 he was wholly given up to the business of procuring for others what would be good and agreeable to them1 even in this fish-existence4 #a4 ,by the power of a long practice1 actions good or wicked become inherent in mankind to such an extent that they will perform them in a new existence without any effort and1 as it were1 while sleeping#abe4 #abe ,the technical name for that imbibing of good qualities is stmbhva4 ,the ,great ,being1 then1 had set his heart on those fishes1 as if they were his own dear offspring1 and showed them his favour in various ways3 by gifts1 kind words1 attending to their interests1 and the like4 #b4 ,he restrained them from desiring to injure each other and made their mutual affection grow4 ,owing to this1 and his efforts1 and his knowledge of every expedient1 he made them forget their habit of feeding in the 7cruel7 manner of fishes4 #c4 ,duly protected by him1 that shoal of fishes came to great prosperity1 just as a town1 when ruled by a king that acts in the proper manner1 enjoys freedom from every kind of mishap4 ,one time1 because of the deficiency of good fortune in the creatures and the neglect of the angels who have the charge of rain1 the 7rain7god did not rain his due amount4 ,in consequence of this scantiness of rain1 the lake was not filled up as before with new water yellow-coloured by the expanding flowers of the kadamba-trees4 ,afterwards1 when the hot season arrived1 the rays of the sun1 burning more ardently and being1 as it were1 exhausted with fatigue1 drank from that lake day after day2 so did ,earth heated by those rays2 likewise ,wind1 who being1 as it were1 accompanied by flames1 would long for refreshment4 ,all three assuaging their thirst in the lake1 so to speak1 made it at last turn into a pool4 #d4 ,in the hot season the flaming ,sun1 the pungent ,wind who seems to send forth flames1 and heat-wearied ,earth sick with fever1 dry up the waters1 as if they would allay their wrath4 ,that shoal of fishes1 then1 had come into a miserable condition4 ,not only the crowds of birds haunting the borders of the lake1 but even troops of crows commenced to look upon them as their prey1 for they could do nothing but lie and gasp4 ,the ,bodhisattva perceived the affliction and grief of his tribe1 and moved with compassion entered upon this reflection3 ',oh6 these wretched fishes1 what a calamity has befallen them6 #e4 ',the water is decreasing every day1 as if it vied with the life of mortals1 and as yet clouds are not to be expected to come at all for a long time4 #f1 #g4 ',there is no opportunity of withdrawing2 and if there were1 who should lead us elsewhere8 ,besides1 our enemies1 invited by our calamity1 throng together against us4 ,no doubt1 they do but wait for the remainder of the water to dry up to devour these prostrate fishes under my very eyes4 ',now1 what may be the proper act to be done here8' ,thus considering1 the ,great ,being saw but one means for relief1 if he should avail himself of his veracity4 ,accordingly1 while grieved by compassion in his mind and heaving a long and deep sigh1 he looked upwards to the sky and spoke3 #h4 ',as truly as ,i do not recollect1 however pondering1 that ,i ever did harm to any living being1 not even in the highest distress1 by the power of this truth may the ,king of the ,devas fill the water-basins with the water of his rains4' ,when the ,great ,being had pronounced these words1 there happened a miracle1 occasioned by the power of his veracity joined to the store of his merit and to the favour shown to him by ,devas1 ,snakes and ,yakshas1 who put into effect their might4 ,in all parts of the sky there appeared rain-clouds1 though out of season yet in the proper time#abf4 ,they were hanging low1 being loaded with rain2 the deep and soft sound of approaching thunder was heard out of them2 while flashes of lightning adorned their big and dark-blue tops1 they were spreading over the sky1 as if they embraced each other with their heads and arms gradually approaching4 #abf ,or 'rain-clouds1 out of season and black4' ,the pun is in the word klamegha4 #i4 ,like the shadows of mountains projected in the mirror of the sky1 the black clouds appeared1 diminishing like those the circumference of the horizon and occasioning darkness with their tops4 #aj4 ,the rumbling noise of the thunderclaps now resounded around1 inducing the peacocks to utter cries of gladness and to perform various dancing movements1 as if they praised the clouds4 ,these accessories together with the incessant illumination by lightning gave the effect of great merriness and laughter irradiating those cloud-masses4 #aa4 ,then the clouds let loose streams of rain1 which fell down like pearls loosened from their shells4 ,the dust subsided1 and a strong smell extended itself1 carried about by means of the wind which accompanied the thunder-shower4 #ab4 ,the sun-rays1 though their power had reached its highest degree because of the hot season1 were now hidden1 and currents of water ran down from the mountains1 troubling their banks with the rows of foam which they deposited4 #ac4 ,and it was as if the slender figure of ,lightning1 illuminating the firmament again and again with her gold-yellow light-appearances1 performed her dances1 rejoiced at the music of the cloud-instruments4 ,now1 while the currents of palish water flowing to the lake from all sides were filling it1 the crows and other birds had flown away at the very outset of the thunderstorm4 ,the crowds of fishes recovering the hope of life1 were much rejoiced4 ,yet the ,bodhisattva1 though his heart was pervaded with gladness1 fearing lest the rain should cease1 thus spoke to ,parganya again and again3 #ad4 ',roar1 ,parganya1 roar a roaring1 loud and deep2 dispel the joy of the crows1 pouring out thy waters like jewels endowed with the flaming brilliancy of lightning1 their companion#abg4' #abg ,the corresponding gth in the ,pli ,gtaka 7,fausb4 ,i1 p4 #ccb7 is also found in the ,kariypitaka 7,,iii1 #aj1 #g7 with some preferable various readings4 ,in both redactions the birds have already begun to kill and devour the fishes1 when the ,bodhisatta performs his sakkakiriy and addresses ,paggunna1 commanding him1 says the ,gtaka prose-writer1 'as a man would do his attendant slave4' ,this exhortation is uttered before the appearance of the clouds1 which ,i suppose to be the older version of our story4 ,when ,sakra1 the ,lord of the ,devas1 heard this1 he became highly astonished and went in person to him4 ,and eulogizing him1 he spoke3 #ae4 ',surely1 it is thy power1 the effect of thy transcendent veracity1 ,o mighty lord of fishes1 that makes these rain-clouds pour out their waters with the lovely noise of thunder1 as if they were waterpots bent down4 #af4 ',but ,i should incur the blame of great inattention if ,i neglected to approve of the exertions of such beings as thou1 intent on performing such deeds for the benefit of the world4 #ag4 ',therefore1 thou must be henceforth no more anxious4 ,i am bound to assist the virtuous in carrying out their designs4 ,never shall this region1 since it is the abode of thy virtues1 be visited another time by a similar plague4' ,after thus praising him in kind terms1 he disappeared on the spot4 ,and that lake obtained a very large increase of water4 99 99 99 99 99 ,in this manner the designs of those who practise good conduct will be successful and thrive even in this world1 how much more in the next4 ,for this reason entire pureness of conduct ought to be striven after4 ,,xvi4 ,,the ,,story ,,of ,,the ,,quail',s ,,young4 7,cp4 the ,pli ,gtaka1 ,no4 #ce1 ,fausb4 ,i1 #bac-ad2 ,kariypitaka ,,iii1 #i47 ,not even fire is able to surpass speech purified by truth4 ,having this in mind1 one must addict one's self to speaking the truth4 ,this will be taught as follows4 ,once the ,bodhisattva1 it is said1 lived in some part of the forest as a young quail4 ,he had come out of the egg some nights before1 and could not fly1 his tender wings having still to grow both in height and in width2 in his very small and weak body the different limbs1 principal and minor1 were hardly discernible4 ,so he dwelt with his numerous brothers in the nest which his parents had built with great care and made impervious by a strong covering of grass4 ,this nest was placed on a creeper within a thicket4 ,yet1 still in this existence1 he had not lost his consciousness of the ,law1 and would not feed on such living beings as his father and mother offered to them1 but exclusively sustained himself by 7the vegetable food7 which was brought by his parents3 grass-seeds1 figs of the banian tree1 c4 ,in consequence of this coarse and insufficient nourishment1 his body did not thrive nor would his wings develop4 ,the other young quails1 on the contrary1 who fed on everything offered to them1 became strong and got full-grown wings4 ,for this1 indeed1 is an invariable rule3 #a4 ,he who1 not anxious about the precepts of the ,law1 eats everything1 will thrive at his ease1 but such a one as seeks for his livelihood in accordance with the precepts1 and is careful about the choice of his food1 will endure pain in this world#abh4 #abh ,here follows an interpolation1 which the editor of the original has placed within brackets4 ,it is a quotation1 which was originally no doubt a marginal note4 ,here is its translation3 ',this is also declared by our ,lord in the two gths3 ,easy is the livelihood c4 #b4 ',easy is the livelihood of the shameless crow1 that bold and impetuous animal1 who practises impure actions1 but it is a very sinful life4 #c4 ',but the modest one who always strives after purity has a hard livelihood1 the bashful one who is scrupulous and sustains himself only by pure modes of living4 ',this couple of gths is found in the ryasthviryanikya4' ,the gths quoted are substantially and partly verbally the same as two stanzas of the ,dhammapada 7#bdd and #bde7 that are their ,pli counterpart4 ,now1 while they were living in this manner1 a great forest-conflagration took place not far from them4 ,it was characterised by an incessant tremendous noise1 by the appearance of clouds of rising smoke1 then by flying sparks of fire scattered about from the line of flames4 ,this fire caused much terror to such animals as haunted the forest1 and was a ruin to its groves and thickets4 #d4 ,the fire excited by the whirling of the wind1 that seemed to induce it to perform manifold and different figures of dance1 agitated its wide-outstretched flame-arms1 leaped shaking its dishevelled smoke-hair1 and crackled1 taking away the courage and strength of those 7animals and plants74 #e4 ,it jumped1 as if in wrath1 on the grasses1 which trembling under the violent touch of the fierce wind1 seemed to take to flight2 and covering them with its glittering sparks1 burnt them4 #f4 ,yea1 it seemed as if the forest itself1 with its crowds of birds flying about terror-stricken and alarmed1 with its terrified quadrupeds roaming on all sides1 with the thick smoke which enveloped it1 and with the sharp noise of the fire's crackling1 uttered strong roars of pain4 ,so that conflagration1 pushed forward as if pressed on by the violent wind1 and following the grasses and shrubs1 reached at last the vicinity of that nest4 ,in this moment the young quails1 uttering confused and discordant shrieks of fear1 each caring for himself1 none for the rest1 suddenly flew up all together4 ,only the ,bodhisattva1 because of the great weakness of his body and because he had as yet no wings1 made no such effort4 ,yet the ,great ,being knew his power and was not at all disturbed4 ,when the fire with impetuosity approached1 and was about to seize upon the nest1 he addressed it with these persuasive words3 #g4 ',my feet are not strong enough to deserve that name1 nor are my wings able to fly1 and the disturbance caused by thee put to flight also my parents4 ,nothing worth offering to a guest like thee1 is to be found here4 ,for this reason it becomes thee to turn back from hence1 ,agni4' ,when the ,great ,being had spoken these words1 hallowed by the power of ,truth1 #h4 ,that fire1 though stirred by the wind1 though raging in dry underwood mixed with very arid grasses1 abated suddenly1 as if it had reached a swollen river1 having come near to his utterance of speech4 #i4 ,still up to this day any forest-conflagration1 reaching that famous place in the ,himlaya1 however high its flames may rise by the power of the wind1 will lessen its fire and slacken its rage1 in the same way as a many-headed serpent is charmed by a spell4 ,for what reason1 then1 has this 7tale7 been adduced8 ,it will be said4 #aj4 ,as little as the sea with its rolling billows will transgress the shore1 or he who loves ,truth the discipline ordained by the ,lord of ,munis1 so little even fire is able to transgress the command of the veracious4 ,for this reason one must never leave ,truth4 99 99 99 99 99 ,in this manner1 then1 not even fire is able to surpass speech purified by truth4 ,having this in view1 one must addict one's self to speaking the truth4 ,this story is also to be told1 when discoursing on the ,tathgata4 ,,xvii4 ,,the ,,story ,,of ,,the ,,jar4 7,cp4 ,pli ,gtaka1 ,no4 #eab1 ,fausb4 ,v1 pp4 #aa-bj47 ,drinking intoxicating liquors is an exceedingly bad action1 attended by many evils4 ,having this in mind1 the virtuous will keep back their neighbour from that sin1 how much more their own selves4 ,this will be taught as follows4 ,one time the ,bodhisattva1 having by his excessive compassion purified his mind1 always intent on bringing about the good and the happiness of others1 manifesting his holy practice of good conduct by his deeds of charity1 modesty1 self-restraint1 and the like1 held the dignity of ,sakra1 the ,lord of the ,devas4 ,in this existence1 though he enjoyed to his heart's content such paramount sensual pleasures as are proper to the ,celestials1 yet ,compassionateness ruled his mind so as not to allow him to relax his exertions for the benefit of the world4 #a4 ,as a rule the creatures1 drinking from the wine#abi of prosperity1 are not watchful1 not even with respect to their own interests4 ,he1 on the contrary1 was not only free from the drunkenness originating from the transcendent enjoyments which attend the sovereign rank among the ,devas1 but his watchfulness for the interests of others was as great as ever4 #abi ,the juice of grapes not being among the national intoxicating liquors of ,india1 ,sanskrit has no proper word for 'wine4' ,for rhetorical purposes1 however1 it will meet no objection to use this term in a translation4 ,moreover1 nowadays 'wine' is signified in ,sanskrit by words meaning 'strong liquor4' #b4 ,being full of affection towards the creatures1 as if they were his kinsmen1 those poor creatures harassed by many violent calamities1 he never forgot to take care of the interests of others1 persisting in his strong determination and being well aware of his own 7extraordinary7 nature4 ,now1 one day the ,great ,being was casting ,his eyes over the world of men4 ,his eye1 great as ,his nature and mildly looking according to ,his friendliness1 while bending down to mankind with compassion1 perceived a certain king1 whose name was ,sarvamitra every one's friend1 who by the sin of his intercourse with wicked friends was inclined to the habit of drinking strong liquors1 himself with his people1 townsmen and landsmen4 ,now1 having understood that the king saw no sin in this habit1 and knowing that drinking constitutes a great sin1 the ,great ,being1 affected with great compassion1 entered upon this reflection3 ',it is a pity1 indeed1 how great a misery has befallen this people6 #c4 ',drinking1 like a lovely but wrong path--for it is a sweet thing at the outset--leads away from salvation such people as fail to recognise the evils which it causes4 ',what1 then1 may be the proper way to act here8444 ,why1 ,i have found it4 #d4 ',people like to imitate the behaviour of him who is the foremost among them2 this is their constant nature4 ,accordingly1 here the king alone is the person to be cured1 for it is from him that originates the good as well as the evil of his people4' ,having thus made up his mind1 the ,great ,being took on himself the majestic figure of a ,brhman4 ,his colour shone like pure gold2 he wore his hair matted and twisted up1 which gave him a rather stern appearance2 he had his body covered with the bark-garment and the deer-skin#acj4 ,a jar of moderate size1 filled with sur1 was hanging down from his left side4 ,in this shape1 standing in the air he showed himself to king ,sarvamitra1 while he was sitting with his company in his audience-hall1 and their conversation had turned to be such as attends drinking sur1 sava1 maireya#aca1 rum1 and honeyed liquor4 ,on seeing him1 the assembly1 moved by surprise and veneration1 rose from their seats1 and reverentially folded their hands to him4 ,after which1 he began to speak in a loud voice1 resembling the deep noise of a cloud big with rain3 #acj ,the matted hair1 the bark-garment1 and the deer-skin are the attributes of an anchorite or muni4 ,cp4 ,dhammapada1 verses #cic1 #cid4 #aca ,all of them names of different kinds of spirituous liquor4 #e4 ',see1 'tis fill'd up to its neck1 ,flowers laugh around its neck2 ,well 'tis dress'd1 a splendid jar2 ,who will buy from me this jar8 #f4 ',i have here a jar adorned with this bracelet-like wide wreath of flowers1 fluttering in the wind4 ,see how proud it looks1 decorated as it is by tender foliage4 ,which of you desires to possess it by purchase8' ,upon which1 that king1 whose curiosity was excited by astonishment1 reverentially fixing his eyes on him and raising his folded hands1 spoke these words3 #g4 ',like the morning-sun thou appearest to us by thy lustre1 like the moon by thy gracefulness1 and by thy figure like some ,muni4 ,deign to tell us1 then1 by what name thou art known in the world4 ,thy different illustrious qualities make us uncertain about thee4' ,sakra said3 #h4 ',afterwards you will know me1 who ,i am1 but now be intent on purchasing this jar from me--at least if you are not afraid of the sufferings in the next world or heavy calamities to be expected still in this4' ,the king replied3 ',verily1 such an introduction to a bargain as is made by ,thy ,reverence1 ,i never saw before4 #i1 #aj4 ',the ordinary mode of offering objects for sale among men is to extol their good qualities and conceal their faults4 ,surely1 that manner practised by thee is becoming such men as thou1 who abhor falsehood4 ,for the virtuous will never forsake veracity1 even when in distress6 #aa4 ',tell us then1 ,eminent ,one1 with what this jar is filled4 ,and what is it1 that such a mighty being as thou may desire from our side by the barter8' ,sakra said3 ',hear1 mighty sovereign4 #ab4 ',it is not filled with water1 either the largess of the clouds or drawn from a holy stream2 nor with fragrant honey gathered out of the filaments of flowers2 nor with excellent butter2 nor with milk1 whose hue equals that of the moonbeams awaking the waterlilies in a cloudless night4 ,no1 this jar is filled up with mischievous liquor4 ,now1 learn the virtue of this liquor4 #ac4 ',he who drinks it will lose the control of himself1 in consequence of mind-perplexing intoxication2 as his mindfulness will slacken1 he will stumble even on plain ground2 he will not make a difference between food allowed and forbidden1 and will make his meals of whatever he may get4 ,of such a nature is the fluid within this jar4 ,buy it1 it is for sale1 that worst of jars6 #ad4 ',this liquor has the power of taking away your consciousness1 so as to make you lose the control of your thoughts and behave like a brute beast1 giving your enemies the trouble of laughing at you4 ,thanks to it1 you may also dance in the midst of an assembly1 accompanying yourself with the music of your mouth4 ,being of such a nature1 it is worth purchasing by you1 that liquor within the jar1 devoid as it is of any good6 #ae4 ',even the bashful lose shame by drinking it1 and will have done with the trouble and restraint of dress2 unclothed like ,nirgranthas#acb they will walk boldly on the highways crowded with people4 ,of such a nature is the liquor contained in this jar and now offered for sale#acc4 #acb ,the ,nirgranthas are a class of monks1 especially ,gain monks1 who wander about naked4 #acc ,instead of the reading of the printed text1 the fourth pda1 ,i suppose1 should be read thus3 s panyatm upagat nihittra kumbhe4 #af4 ',drinking it may cause men even to lie senseless asleep on the king's roads1 having their figures soiled with food ejected by their vomitings and licked from their face by bold dogs4 ,such is the beverage1 lovely to purchase1 which has been poured into this jar6 #ag4 ',even a woman enjoying it may be brought by the power of intoxication into such a state1 that she would be able to fasten her parents to a tree and to disregard her husband1 may he be as wealthy as ,kubera#acd4 ,of this kind is the merchandise which is contained within this jar6 #acd ,the strange examples for illustration are occasioned by the exigencies of a metrical tour de force1 very skilfully executed4 #ah4 ',that liquor1 by drinking which the ,vrishnayas and the ,andhaks were put out of their senses to this degree1 that without minding#ace their relationship they crushed down each other with their clubs1 that very beverage of maddening effect is enclosed within this jar6 #ace ,it is evident that vismitabandhubhvh is a misprint for vismritabandhubhvh4 #ai4 ',addicted to which whole families of the highest rank and dignity1 the abodes of splendour1 perished1 that liquor which has caused likewise the ruin of wealthy families1 here in this jar it is exposed for sale4 #bj4 ',here in this jar is that which makes the tongue and the feet unrestrained1 and puts off every check in weeping and laughing2 that by which the eyes look heavy and dull as of one possessed of a demon2 that which impairing a man's mind1 of necessity reduces him to an object of contempt4 #ba4 ',in this jar is ready for sale that which1 disturbing the senses of even aged people and making them timid to continue the road which leads to their good1 induces them to talk much without purpose and rashly4 #bb4 ',it is the fault of this beverage1 that the old gods1 having become careless1 were bereaved of their splendour by the ,king of the ,devas1 and seeking for relief were drowned in the ,ocean4 ,with that drink this jar is filled4 ,well1 take it6 #bc4 ',like an ,incarnation of ,curse she#acf lies within this jar1 she by whose power falsehood is spoken with confidence1 as if it were truth1 and forbidden actions are committed with joy1 as if they were prescribed4 ,it is she who causes men to hold for good what is bad and for bad what is good4 #acf ,the word sur is feminine4 #bd4 ',well1 purchase then this madness-producing philtre1 this abode of calamities1 this embodied ,disaster1 this mother of sins1 this sole and unparalleled road of sin#acg1 this dreadful darkness of mind4 #acg ,kali is here used as an appellative with the general meaning it has in ,pli 7see ,childers' ,dict4 s4 v474 #be4 ',purchase from me1 ,o king1 that beverage which is able to take away a man's senses entirely1 so that1 without caring for his happiness or future state1 he may strike his own innocent father or mother or a holy ascetic4 #bf4 ',such is this liquor1 known among men by the name of sur1 ,o you lord of men1 who by your splendour equal the celestials 7surs74 ,let him endeavour to buy it1 who is no partisan of virtues4 #bg4 ',people1 being addicted to this liquor1 grow accustomed to ill-behaviour1 and will consequently fall into the precipices of dreadful hells or come to the state of beasts or to the attenuated condition of prets4 ,who then1 forsooth1 should make up his mind even to look at this liquor8 #bh4 ',and1 be the result of drinking intoxicating liquors ever so trifling1 still that vice destroys the good conduct and the good understanding of those who pass through human existence4 ,moreover it leads afterwards to the residence in the tremendous hell ,avki1 burning with flaming fire1 or in the world of spectres#ach1 or in the bodies of vile beasts4 #ach ',the world of spectres' pitriloke4 ,in ,buddhist terminology the pitarah are a synonym of preth1 considered to be a class of spectres and ghosts4 ',in appearance they are extremely attenuated1 like a dry leaf4' ,spence ,hardy1 ,manual1 p4 #dh4 #bi4 ',in short1 drinking this destroys every virtue4 ,it deadens good conduct 7sla71 forcibly kills good reputation1 banishes shame1 and defiles the mind4 ,how should you allow yourself to drink intoxicating liquors henceforward1 ,o king8' ,by these persuasive words of ,sakra and his strong arguments the king became aware of the sinfulness of drinking intoxicating liquors4 ,he cast off the desire of taking them1 and addressing his interlocutor said3 #cj4 ',as an affectionate father would deign to speak to his son1 or a teacher to his pupil in reward for his discipline and attachment1 or a ,muni who knows the difference between the good and the evil modes of life1 such an import is conveyed in the well-said words thou hast spoken to me out of benevolence4 ,for this reason ,i will endeavour to honour thee1 as is due1 by a deed4 ',in return for thy well-said sentences ,thy ,reverence will at least deign to accept from us this honour4 #ca4 ',i give thee five excellent villages1 a hundred female slaves1 five hundred cows1 and these ten chariots with the best horses harnessed to them4 ,as a speaker of wholesome words thou art a ,guru to me4 ',or1 wert thou to desire anything else to be done from my side1 ,thy ,reverence would favour me once more by ordering so4' ,sakra replied3 #cb1 #cc4 ',i do not want villages or other boons4 ,know me to be the ,lord of the ,celestials1 ,o ,king4 ,but the speaker of wholesome words is to be honoured by accepting his words and acting up to them4 ,for this is the way which leads to glory and bliss1 and after death to the many different forms of happiness4 ,therefore1 throw off the habit of taking intoxicating drinks4 ,holding fast to ,righteousness you shall partake of my heaven4' ,after thus speaking1 ,sakra disappeared on the spot1 and the king1 with his townsmen and landsmen1 desisted from the vice of drinking strong liquors4 99 99 99 99 99 ,in this manner1 then1 the virtuous1 considering the use of intoxicating liquors an exceedingly bad action1 attended by many evils1 will keep back their neighbour from this sin1 how much more their own selves4 ,and when discoursing about the ,tathgata1 this is also to be propounded3 ',in this manner the ,lord was careful of the good of the world already in his previous existences4' ,,xviii4 ,,the ,,story ,,of ,,the ,,childless ,,one4 ,the state of a householder is beset with occupations inimical to religious conduct and tranquillity4 ,for this reason it does not please those who long only for the ,self#aci4 ,this will be taught by the following4 #aci ,though the ,buddhist lore denies the existence of the individual soul1 the ,self 7tman71 ,buddhist ,sanskrit1 as well as ,pli1 often employs that name1 as it is used in pagan and profane writings1 in such cases as where it may suit to signify that part of the individual being1 to whose profit or damage the good or evil karma will tend4 ,one time the ,bodhisattva was born in a wealthy family1 noted for their virtuous mode of life and good behaviour1 so as to be much sought in alliance and highly esteemed by the people4 ,that family was like a refreshing well to persons of good birth2 they shared the stores of their treasuries and magazines with ,sramanas and ,brhmans2 their houses were open to friends and kinsmen2 the poor and the mendicants lived by their gifts2 the artisans found business and protection with them2 and by their splendid riches they were permitted to bestow their favour and hospitality on the king4 ,being born in this family1 he grew up in course of time1 and studied such branches of science as are reputed of much value in the world1 while he turned his mind with no less zeal to various arts1 the knowledge of which is optional4 ,owing to his accomplished education1 his beautiful figure pleasing the eyes of men1 and the knowledge of the world he displayed without infringing the precepts of the ,law1 he won the hearts of his fellow-citizens1 who considered him like their kinsman4 #a1 #b4 ,for it is not on account of their relationship that we honour our relations1 nor do we consider the rest of men as strangers because they are not related to us4 ,no1 men are considered relations or strangers1 according as their virtues or vices make them meet with esteem or disregard4 ,but that ,great ,being had familiarised himself with world-renunciation4 #c4 ,he had had experience of the householder's life1 and knew it to be a state not consistent with the practice of religious duties1 since the pain of seeking after profit is necessarily implied by it4 ,on the other hand1 he understood the happiness of the penance-groves4 ,so his mind became detached from the pleasures of the home-life4 ,so1 when his father and mother had died1 he was utterly alarmed in his heart1 and forsaking his splendid house and estate1 an amount of many hundred thousands1 duly bestowed it upon his friends and kinsmen1 the poor1 the ,sramanas1 and the ,brhmans2 after which he abandoned his home4 ,he passed successively through villages and towns and boroughs1 through kingdoms and capitals of kingdoms1 and took up his abode on a certain woody plateau in the vicinity of a town4 ,there he soon became conspicuous by his tranquillity1 his conversation1 and his behaviour4 ,the calmness of his senses1 the result of a long practice of meditation1 was natural and sincere4 ,his language delighted both minds and ears1 and while betraying his wisdom1 still was full of modesty2 and his discourses being entirely free from miserable and troublesome hope for gain1 were distinguished by his solid learning1 by his softness in addressing the audience to whom he paid due honour1 and by the skill he displayed in tracing the boundary between actions allowed and forbidden by the ,law4 ,his behaviour1 adorned with such practices as are proper to a homeless ascetic1 was quite in accordance with that approved by the virtuous4 ,and when the people who were curious about his person1 became aware of how he had renounced a high rank in the world1 they loved him the more for it4 #d4 ,virtues obtain a more favourable reception1 if found in persons distinguished by a high birth2 in the same way as the beams shooting from the moon have more loveliness1 when coming in contact with any object of excellent qualities4 ,now some friend and companion of his father1 having heard he had taken up his abode in that place1 went up to him1 moved by a great esteem for his virtues4 ,after the usual friendly inquiries concerning his health1 the visitor made himself known to the ascetic1 and told him of the paternal relation4 ,then there ensued a conversation between them1 in the course of which the said friend spoke these affectionate words3 ',your ,reverence is likely to have acted inconsiderately1 after all1 renouncing the world in this age without further regard to your family and 7the maintenance of7 your lineage4 #e4 ',for what have you left your rich dwelling1 setting your mind on the forest-life8 ,those who practise a virtuous life may observe this ,law in their homes as well as in the wilderness4 #f1 #g4 ',how1 then1 is it that you give yourself up to a life of pain1 embracing this state of incarnate ,poverty1 as it were8 ,you are sustaining yourself by alms obtained from the charity of strangers1 and you are not a bit more regarded than a vagabond4 ,covered with rags and devoid of relations and friends1 you are hiding yourself in this abode in the midst of the forest4 ,even the eyes of your enemies would be filled with tears1 if they were to see you in this condition4 #h4 ',therefore1 return to your paternal house4 ,certainly1 the abundance of its estate must be known also to you4 ,living there1 you might fulfil at the same time both your religious duties and your desire of possessing a virtuous son4 ',for such is the saying1 indeed1 you know3 #i4 ',even to a hired labourer his home is comforting1 like a well of fresh water1 how much more an easily obtained luxurious residence1 resplendent with wealth6' ,but the ,bodhisattva's mind was purified by that delicious and comforting ambrosia1 the name of which is detachment4 ,his heart clung to it1 for he knew well the difference between the life of a householder and the forest-life2 and the invitation to enjoy worldly pleasures had the same effect of discomfort upon him1 as talking of a meal would have upon one who is satiated4 ,so he spoke3 #aj4 ',what you said was spoken out of affection1 of a truth1 and on this account your words did not grieve me so much4 ,nevertheless1 do not employ the term comfort1 when speaking of one who lives in the world4 #aa4 ',the householder's state is a state of great uneasiness1 whether he have money or not4 ,the rich man is vexed by the toil of guarding his wealth1 and the poor one by the labour of earning it4 #ab4 ',now1 since there is no comfort to be found in that state either for the rich or for the poor1 it is mere folly to delight in it4 ,it must have such consequences as are the result of wickedness4 ',as to your statement that a householder1 too1 may be able to observe the precepts of the ,law1 certainly1 this is true4 ,but it is a very1 very difficult thing1 methinks4 ,the life in the world is crowded with business quite adverse to the precepts of the ,law1 and implies a great amount of toil4 ,do but consider it well1 sir4 #ac4 ',the life of a householder is not suitable for one who desires nothing1 nor for such a one as never speaks a falsehood1 nor for him who never uses violence1 nor for such a one as never injures others4 ',and he whose heart is attached to the comfort of home-life1 cannot but strive to put into effect the means by which this is secured4 #ad4 ',if you devote yourself to the ,law1 you must leave your house1 and inversely1 how can the ,law exist for him who is attached to his house8 ,it is tranquillity from which the road of the ,law derives its flavour1 but the success of a householder requires him to follow the way of courageous enterprise4 #ae1 #af4 ',now1 as the life of a householder is reprehensible for this reason1 that it is in opposition to the ,law1 who1 then1 having got the true insight of his ,self1 will keep to it8 ,he1 indeed1 whom the prospect of pleasure has once induced to neglect the ,law1 will feel himself not at all restrained as to the means of procuring those pleasures4 ,besides1 they will certainly be followed by the loss of good reputation1 by remorse and misfortune4 ,for this reason the wise do not embrace that state1 which procures pleasures to the detriment of the ,law2 they rather look on it as a calamity4 ',further ,i should think1 the statement that living in the world procures happiness is only supported by belief 7not by evidence74 #ag1 #ah4 ',the pain caused by earning wealth or by guarding it never ceases for the householder4 ,he is more than anybody else exposed to murder1 captivity1 and other calamities4 ,even if a king1 he would not be satisfied with his riches1 no more than the sea may be with showers of rain4 ,why can there be happiness in that state1 or how1 or when1 if man does not attain by it the longing for self-perfection1 but on the contrary in his infatuation fancies happiness is to be obtained by attachment to sensual objects8 ,such a person may be compared to one who tries to heal his wounds by rubbing4 ',as a rule1 in truth1 ,i dare say1 #ai4 ',as a rule1 material prosperity makes the householder arrogant1 nobility of extraction makes him proud1 strength makes him insolent4 ,his anger is roused by grief1 and adversity puts him to dejection4 ,at what time may that state offer an opportunity for tranquillity8 ',and for this reason it is that ,i would persuade ,your ,honour not to oppose my determination4 #bj4 ',the house is the home of many and heavy sufferings4 ,it is haunted by the serpents named arrogance1 pride1 and infatuation4 ,in it the lovely happiness of tranquillity comes to ruin4 ,who then should choose that abode that tends to dissolution8 #ba4 ',in the forest1 on the other hand1 that home of the nothing-desirers1 the mind is calm1 enjoying the happiness of detachment4 ,can there exist so great a contentment in ,sakra's heaven8 #bb4 ',thus considering ,i delight in the midst of the forests1 although covered with rags and getting my livelihood through the kindheartedness of strangers4 ,i do not long for such happiness as is tainted with unrighteousness4 ,i abhor it like food besmeared with poison2 ,i have got the insight of my ,self4' ,these persuasive words did not fail to make an impression on his paternal friend1 who showed his high respect to the ,great ,being by entertaining him with a meal in the most distinguished manner4 99 99 99 99 99 ,in this manner1 then1 those who long only for the ,self abandon the state of a householder1 understanding that it is beset with occupations inimical to religious conduct and to tranquillity4 ,when treating of the virtue of detachment1 this is to be propounded3 ',those who have once got the taste for detachment will not go back to worldly pleasures4' ,the ,pli version of this story is not found in the ,pli ,gtaka nor in the ,kariypitaka4 ,the whole tale is nothing but a plea for the virtue of world-renunciation1 the naishkrama1 roughly dressed in the shape of a story1 and may serve as a kind of introduction to the subsequent tales1 where the state of an ascetic is glorified4 ,,xix4 ,,the ,,story ,,of ,,the ,,lotus-,,stalks4 7,cp4 the ,pli ,gtaka4 ,no1 #dhh1 ,fausb4 ,,iv1 #cje-cad2 ,kariypitaka ,,iii1 #d47 ,those who have learnt to appreciate the happiness of detachment are hostile to worldly pleasures2 they will oppose them1 like one opposes a deception1 an injury4 ,this will be taught as follows4 ,one time the ,bodhisattva was born in an illustrious family of ,brhmans1 far-famed for their virtues and their freedom from reprehensible vices4 ,in this existence he had six younger brothers endowed with virtues similar to his1 and who out of affection and esteem for him always imitated him2 he had also a sister1 who was the seventh4 ,having studied the ,vedas with their auxiliary sciences1 likewise the ,upavedas#adj1 he obtained great renown on account of his learning1 and high respect from the side of the people4 ,attending on his father and mother with the utmost piety1 yea1 worshipping them like deities1 and instructing his brothers in different branches of science like a spiritual teacher or a father1 he dwelt in the world1 being skilled in the art of dealing with worldly affairs1 and distinguished by his good manners4 ,in course of time his parents died1 which loss deeply moved his soul4 ,having performed the funeral ceremonies for them1 after some days spent in mourning1 he assembled his brothers and thus spoke to them3 #adj ,the ,upavedas are the four sciences of medicine 7yurveda71 military sciences 7dhanurveda71 music 7gndharvaveda71 and mechanics 7silpasstra71 which theory attaches to the ,rig-1 ,yagur-1 ,sma-1 and ,atharva-veda respectively4 #a1 #b4 ',this is the necessary order of things in the world and a source of grief and excessive pain1 that ,death separates us at last from those with whom we have lived together for a time1 however long4 ,for this reason ,i desire to walk homeless on that laudable road to salvation1 before ,death1 our foe1 seizes me while attached to the householder's life4 ',having thus resolved1 ,i have to advise you this1 one and all4 ,our ,brhmanical family is in the lawful possession of some wealth obtained in an honest way4 ,with it you are able to sustain yourselves4 ,well1 then1 you must dwell here as householders in a becoming manner4 ,let all of you be intent on loving and respecting each other1 take care not to slacken your regard of the moral precepts and the practice of a righteous behaviour1 keep up the assiduous study of the ,veda1 be prepared to meet the wishes of your friends1 your guests1 and your kinsmen4 ,in short1 above all things observe ,righteousness4 #c4 ',always continuing in good behaviour1 observing your daily ,veda-study1 and delighting in almsgiving1 you must keep the householder's state 7so7 as it ought to be kept4 #d4 ',in this way not only will your reputation increase1 not only will you extend your virtue and your wealth1 the substance of welfare1 but you may expect your entrance in the other life to be happy4 ,do not commit1 therefore1 any inadvertence while living the householder's life4' ,but his brothers1 hearing him speak of the homeless life1 felt their hearts grieved with the apprehension of separation4 ,their faces grew wet with tears of sorrow1 and respectfully bowing they spoke to him3 ',the wound caused by the sorrow-arrow of our father's decease is not yet healed4 ,pray do not rub it open afresh with the salt of this new assault of grief4 #e4 ',even now the wound is still open which was inflicted on our minds by the death of our father4 ,oh6 you must retract your resolution1 wise brother1 you must not strew salt on our wound4 #f4 ',or1 if indeed you are convinced that attachment to the house is unfit1 or that the happiness of the forest-life is the road to salvation1 why is it that you desire to depart for the forest alone1 leaving us in this house destitute of our protector8 ',for this reason1 the state of life which is yours1 that will be ours1 too4 ,we too will renounce the world4' ,the ,bodhisattva answered3 #g4 ',people who have not familiarised themselves with ,detachment cannot but follow after worldly desires4 ,as a rule they look upon it as the same thing to give up the world or to fall over a precipice4 ',thus considering1 ,i restrained myself and did not exhort you to adopt the homeless life1 though knowing the difference between both states4 ,but if my choice please you too1 why1 let us abandon our home6' ,and so all seven brothers1 with their sister as the eighth1 gave up their wealthy estate and precious goods1 took leave of their weeping friends1 kinsmen and relations1 and resorted to the state of homeless ascetics4 ,and with them1 out of affection also one comrade1 one male1 and one female servant set out for the forest4 ,in a certain place in the forest there was a large lake of pure1 blue water4 ,it exhibited a resplendent fiery beauty1 when its lotus-beds were expanded1 and offered a gay aspect1 when its groups of waterlilies disclosed their calyxes#ada2 swarms of bees were always humming there4 ,on the shore of that lake they built as many huts of leaves as they numbered1 one for each1 placing them at some distance from one another1 hidden in the shadow of the trees in the midst of a lovely solitude4 ,there they lived1 devoted to their self-imposed vows and observances1 and having their minds bound to meditation4 ,on each fifth day they were in the habit of going to the ,bodhisattva in order to listen to his preaching of the ,law4 ,then he delivered some or other edifying discourse to show them the way of tranquillity and placidity of mind4 ,in those discourses he exhorted to meditation1 asserted the sinfulness of worldly pleasures1 expatiated on the sense of satisfaction which is the result of detachment1 blamed hypocrisy1 loquacity1 idleness and other vices1 and made a deep impression on his audience4 #ada ,the former happened at daytime1 the latter in the nights bright with moonshine4 ,now1 their maid-servant1 prompted by respect and affection1 did not cease to attend upon them still in the forest4 ,she was wont to draw eatable lotus-stalks out of the lake and to put equal shares of them upon large lotus-leaves in a clean place on the lake-shore2 when she had thus prepared the meal1 she would announce the time by taking two pieces of wood and clashing them against each other1 after which she withdrew4 ,then those holy men1 after performing the proper and usual prayers and libations1 would come to the lake-side one after another according to their age1 and each having taken successively his share of the stalks1 return to his hut4 ,there they would enjoy the meal in the prescribed manner and pass the rest of the time absorbed in meditation4 ,by this practice they avoided seeing each other1 except at preaching-time4 ,such irreproachable morals1 way of living1 and behaviour1 such love of detachment1 and such proneness to meditation made them renowned everywhere4 ,sakra1 the ,lord of the ,devas1 having heard of their reputation1 came to their abode for the purpose of trying them4 ,now1 when he perceived their disposition to meditation1 their purity from bad actions1 their freedom from lusts and the constancy of their serene calmness1 his high opinion of their virtues grew stronger1 and he became the more anxious to try them4 #h4 ,he who lives in the depth of the forest without any desire1 only intent on calmness of mind1 such a man causes reverence for his virtues to arise in the hearts of the pious4 ,sakra1 then1 the ,lord of the ,devas1 watched the time when the maid-servant1 after gathering her provision of eatable lotus-stalks1 as white and tender as the teeth of a young elephant1 washed them and arranged them in equal portions on lotus-leaves with the green hue of emeralds1 taking care to adorn each share by adding to it some petals and filaments of the lotuses4 ,after announcing the mealtime to the holy ascetics1 as usual1 by the noise of the clashing pieces of wood1 she withdrew4 ,at this moment ,sakra1 with the object of trying the ,bodhisattva1 made the very first share disappear 7from the lotus-leaf74 #i4 ,when mishap arises and happiness disappears1 then there is opportunity for measuring the constancy of the virtuous1 as it cannot fail to start into view4 ,when the ,bodhisattva1 coming to the place of the first share of stalks1 perceived that the eatable stalks were missing on his lotus-leaf1 while the adornment of petals and filaments was disarranged1 he thought3 ',somebody has taken my share of food4' ,then1 without feeling agitation or anger in his heart1 he went back to his hut1 where he entered upon his practices of meditation1 as he was wont to do4 ,nor did he inform the other holy ascetics of the matter1 to avoid grieving them4 ,and those again1 thinking it to be a matter of course that he had taken his share of the stalks1 took their portions too1 as usual1 successively and in due order1 and ate them severally1 each in his hut2 after which they became absorbed in meditation4 ,in the same manner ,sakra concealed the ,bodhisattva's portion of the lotus-stalks on the second1 the third1 the fourth and the fifth day4 ,but the effect was the same4 ,the ,great ,being remained as calm in mind as ever1 and was entirely free from trouble4 #aj4 ,the virtuous consider the agitation of the mind1 not the extinction of life1 to be death4 ,it is for this reason that the wise never become alarmed1 not even when in danger of life4 ,in the afternoon of that 7fifth7 day those ,rishis went up to the leaf-hut of the ,bodhisattva1 as they were in the habit of doing1 in order to listen to his preaching of the ,law4 ,on seeing him1 they perceived the leanness of his body4 ,his cheeks looked hollow1 his eyes were sunken1 the splendour of his face had faded1 his sonorous voice had lost its full sound4 ,yet1 however emaciated1 he was lovely to behold like the crescent2 for his virtues1 wisdom1 constancy1 tranquillity had not diminished4 ,accordingly1 after coming into his presence and paying him the usual homage1 they asked him with anxious excitement the cause of that emaciation4 ,and the ,bodhisattva told them the matter as he had experienced it4 ,the ascetics1 who could not suppose any one among themselves to have done an action so unbecoming as this1 and who felt quite alarmed at his pain1 expressed their sorrow by exclamations1 and kept their eyes fixed on the ground for shame4 ,but ,sakra having by his power obstructed their free movement on the ways in which they could obtain knowledge1 they were unable to come to a conclusion as to the cause of the disappearance4 ,then the brother of the ,bodhisattva1 who was born next to him1 showing both his alarmed mind and his guiltlessness1 made this extraordinary protestation#adb3 #adb ,the following set of remarkable protestations are also found in the same order and in a substantially identical form in the ,pli redaction4 ,they are very old1 and not wholly free from corruptions and misunderstandings4 #aa4 ',may he who took thy lotus-stalks1 ,o ,brhman1 obtain a house betokening by its rich decoration the wealth of its owner1 a wife to his heart's desire1 and may he be blessed with many children and grand-children6#adc' #adc ,the ,pli redaction adds1 that the audience on hearing this protestation shut their ears1 saying3 ',do not speak in this manner1 friend6 thy curse is too tremendous4' ,the second brother said3 #ab4 ',may he who took thy lotus-stalks1 ,o foremost ,brhman1 be tainted with a strong attachment to worldliness1 may he wear wreaths and garlands and sandal-powder and fine garments and ornaments1 touched by his 7playing7 children6' ,the third brother said3 #ac4 ',may he who took thy lotus-stalks even once1 be a husbandman who1 having obtained wealth in consequence of his husbandry and delighting in the prattle of his children1 enjoys the home-life without thinking of the time when he must retire from the world6#add' #add ,the ,sanskrit text has vayo 'py apasyan,pli vayam appassan4 ,i follow the explication of the ,pli commentary4 ,the fourth brother spoke3 #ad4 ',may he who prompted by cupidity took thy lotus-stalks1 rule the whole earth as a monarch1 and be worshipped by kings attending on him in the humble attitude of slaves1 lowering their trembling heads6' ,the fifth brother spoke3 #ae4 ',may he be a king's family-priest in the possession of evil-charming mantras and the like1 may he also be treated with distinction by his king1 whosoever he be who took thy lotus-stalks6' ,the sixth brother said3 #af4 ',may he who has been eager to possess thy lotus-stalks rather than thy virtues1 be a famous teacher well-versed in the ,veda and largely enjoy the worship of an ascetic from the people crowding together to see him6' ,the friend spoke3 #ag4 ',may he who could not subdue his greediness for thy lotus-stalks obtain from the part of the king an excellent village endowed with the four plenties 7abounding in population1 corn1 wood and water7#ade1 and may he die without having subdued his passions6' #ade ,the said four plenties are thus explained in the commentary on the ,pli ,gtaka1 which proves here of essential help1 since katuhsatam of the ,sanskrit text is a wrong ,sanskritisation of ,pli katussadam1 and does not suit the context4 ,the male-servant said3 #ah4 ',may he be the head of a village1 cheerfully living with his comrades1 exhilarated by the dances and chants of women1 and never meet with harm from the king's side1 he who destroyed his own interest for the sake of those lotus-stalks6' ,the sister said3 #ai4 ',may that person#adf who ventured to take the lotus-stalks of such a being as you1 be a woman of resplendent beauty and figure1 may a king make her his wife and put her at the head of his zenana of a thousand females6' #adf ,both the ,sanskrit and the ,pli redaction have here the masculine pron4 demonstr4 ,the fault must be a very ancient one4 ,in the imprecation of the female servant the grammatical gender is respected by ,sra1 not so in the ,gtaka4 ,the maid-servant said3 #bj4 ',may she much delight in eating sweetmeats alone stealthily1 disregarding the pious1 and be greatly rejoiced when she gets a dainty dish1 she who set her heart on thy lotus-stalks1 not on thy righteousness6' ,now three inhabitants of the forest had also come to that place to hear the preaching of the ,law1 namely a ,yaksha1 an elephant1 and a monkey4 ,they had heard the conversation and were overcome with the utmost shame and confusion4 ,among them1 the ,yaksha attested his innocence1 uttering in their presence this solemn protestation3 #ba4 ',may he who failed against thee for the sake of the lotus-stalks1 have his residence in the ,great ,monastery1 entrusted with the charge of the reparations in 7the town of7 ,kakagal1 and make one window every day6#adg' #adg ,this imprecation alludes to the story of a certain devaputra1 who in the time of the ,buddha ,ksyapa dwelt in the said monastery and was obliged to do the labour imposed on him1 whereby he suffered much4 ,a brief account of that tale is given in the commentary on the ,pli ,gtaka1 where the speaker of this stanza is called a ,devat1 not a ,yaksha4 ,the elephant spoke3 #bb4 ',may he come into captivity from the lovely forest into the company of men1 fettered with six hundred solid chains#adh1 and suffer pain from the sharp goads of his driver1 he who took thy lotus-stalks1 ,o most excellent of ,munis6' #adh ,i suppose the author of the ,sanskrit original did not understand the meaning of the text he ,sanskritised4 ,the corresponding stanza of the ,pli redaction has so bagghat psasateh khambh1 where khambh is explained in the commentary as signifying the six parts of the elephant's body fastened by many chains 7psasatehti bahhi psehi71 viz4 the four feet1 the neck1 and the loins4 ,the monkey said3 #bc4 ',may he who moved by greediness took thy lotus-stalks wear a flower-garland and a tin collar rubbing his neck1 and beaten with a stick pass before the face of a serpent#adi1 and with a long wreath hanging from his shoulder1 live in the houses 7of men76' #adi ,in other words1 may he be the monkey of a serpent-charmer4 ,in reply1 the ,bodhisattva addressed all of them with words both persuasive and kind1 indicating how deep-rooted was his dispassionateness4 #bd4 ',may he who falsely said they have disappeared1 though he had them1 obtain to his heart's desire worldly pleasures and die a householder4 ,may the same be the fate of him who suspects you of a similar action6' ,those extraordinary protestations of them1 indicative of their abhorrence of the enjoyment of worldly pleasures1 roused the astonishment and respect of ,sakra1 the ,lord of the ,devas4 ,he made himself visible in his own brilliant shape1 and drawing near to those ,rishis1 said as if with resentment3 ',you ought not to speak so4 #be4 ',those enjoyments--to obtain which everybody who longs for happiness strives after to such a degree as to banish sleep from his eyes and to undertake any form of penance and toil--you censure1 calling them worldly pleasures6 ,why do you judge so8' ,the ,bodhisattva spoke3 ',sensual enjoyments are accompanied by endless sins1 sir4 ,why1 hear then1 ,i will tell thee concisely1 what the ,munis have in view that makes them blame sensual enjoyments4 #bf4 ',on account of them1 men incur captivity and death1 grief1 fatigue1 danger1 in short manifold sufferings4 ,for the sake of them1 kings are eager to oppress righteousness1 and consequently fall into hell after death4 #bg4 ',when the ties of friendship are suddenly loosened1 when men enter the road of political wisdom1 that unclean path of falseness1 when they lose their good reputation and hereafter come to meet with sufferings--is it not sensual enjoyments that are the cause thereof8 #bh4 ',now1 since worldly pleasures in this manner tend to the destruction of all conditions of men1 the highest1 the middle and the lowest1 both in this world and in the next1 the ,munis1 ,o ,sakra1 who long only for the ,self1 keep aloof from them1 as they would from angry serpents4' ,then ,sakra1 the ,lord of the ,devas1 approved his words1 saying1 ',well spoken1' and as he was propitiated by the greatness of mind of those ,rishis1 he confessed that he himself had committed the theft4 #bi1 #cj4 ',a high opinion of virtue may be tested by trial4 ,thus considering1 ,i hid the lotus-stalks in order to try you4 ,and now1 how fortunate is the world in that it possesses such ,munis as you1 whose glory is tested by fact4 ,and thou1 here1 take these lotus-stalks1 as a proof of a constant holy behaviour4' ,with these words he handed the stalks over to the ,bodhisattva4 ,but the ,bodhisattva reproved his unbecoming and audacious way of proceeding in terms though modest1 yet expressive of noble self-esteem4 #ca4 ',we are no kinsfolk of thine1 nor thy comrades1 nor are we thy actors or buffoons4 ,what1 then1 is the reason for thy coming here1 ,lord of the ,devas1 to play with ,rishis in this manner8' ,at these words ,sakra1 the ,lord of the ,devas1 hastily divested himself of his divine appearance1 brilliant with his ear-rings1 his head-ornament1 and his lightning1 and respectfully bowing to the ,bodhisattva1 spoke thus in order to appease him3 #cb4 ',o thou who art free from all selfishness1 deign to forgive me the thoughtless deed ,i did with the aforesaid purpose2 pardon it like a father1 like a teacher6 #cc4 ',it is proper1 indeed1 to those whose eyes are not yet opened to wisdom1 to offend against others1 be they even their equals4 ,likewise it is proper to 7the wise7 who know the ,self1 to pardon such offences4 ,also for this reason1 pray do not feel anger in thy heart concerning that deed6' ,having thus appeased him1 ,sakra disappeared on the spot4 99 99 99 99 99 ,in this manner1 then1 those who have learnt to appreciate the happiness of detachment are hostile to worldly pleasures2 they will oppose them like one opposes a deception1 an injury#aej4 #aej ,in the original some lines follow here1 bracketed by the editor4 ,no doubt1 we have here an interpolation1 as is also indicated by its very collocation after the ethical maxim which must be the final part of our tale4 ,this is its translation3 ',and this gtaka has thus been explained by the ,lord3 #cd-cf4 ,i1 the son of ,sradvat viz4 ,sriputra1 ,maudgalyyana1 ,ksyapa1 ,prna1 ,aniruddha1 and nanda1 we were the brothers of that time4 ,utpalvarn was the sister and ,kubgottar was the maid-servant4 ,kitra the householder was then the male slave1 ,stgiri the ,yaksha1 ,prileya the elephant1 ,madhudtar the monkey1 ,klodyin the ,sakra of that time4 ,retain well this gtaka thus explained4' ,almost the same verses and names are found in the conclusion of this story in the ,pli ,gtaka4 ,,xx4 ,,the ,,story ,,of ,,the ,,treasurer4 7,cp4 ,pli ,gtaka1 ,no4 #aga1 ,fausb4 ,,ii1 #fd1 #fe47 ,an unfounded opinion of their possession of some virtue acts upon the virtuous like a stirring spur4 ,considering thus1 one ought to strive after the realisation of virtues2 as will be taught in the following4 ,one time the ,bodhisattva is said to have been a king's treasurer1 illustrious for his learning1 his noble family and his modest behaviour4 ,he had lofty aspirations and a clever intellect1 loved honest practices in business1 and owing to his thorough study of many branches of science1 attracted notice by his elegance of speech4 ,compassionate as he was and in the possession of a large estate1 he made the bliss of his wealth flow in all directions by his great gifts of charity4 ,so he was considered the jewel of householders4 #a4 ,as he was by his nature fond of righteousness1 and was adorned by 7acquired7 qualities1 sacred learning and the like1 people were wont to look upon him as worthy of veneration above all others4 ,one day1 when that ,great ,being had gone out for some business to the king's palace1 his mother-in-law came to his house to see her daughter4 ,after the usual welcome and inquiries as to health1 there ensued a conversation1 in the course of which1 being alone with her daughter1 the wife of the ,bodhisattva1 she turned to put questions to her such as these3 ',your husband does not disregard you1 my dear1 ,i hope8 ,and does he know how to show you attention8 ,he does not grieve you by misconduct1 ,i hope8' ,and she answered with downcast looks bashfully in a soft tone3 ',virtuous conduct and behaviour such as his are hardly to be met with even in a mendicant who has renounced the world4' ,but her mother1 whose hearing and understanding were impaired by old age1 did not well catch the meaning of these words of her daughter1 as they were spoken with shame in a rather low voice1 and having heard the mention of a mendicant who had renounced the world1 drew the inference that her son-in-law had become a religious mendicant4 ,she burst into tears1 and overpowered by the violence of her grief1 indulged in lamenting and bewailing her daughter4 ',what virtuous behaviour and conduct is shown by him who leaves the world in this manner1 abandoning his affectionate family8 ,and what has he to do with world-renunciation1 after all8 #b4 ',what is the reason that such a person as he is1 young1 handsome1 delicate1 accustomed to a life of comfort1 a favourite with the king1 should feel a vocation for the forest-life8 #c4 ',how did it come to pass that without experiencing any wrong from the side of his family and before the deformity of old age had come1 he left suddenly and without pain his home abounding in wealth8 #d4 ',he1 adorned by a decent behaviour1 by wisdom and love of righteousness1 he1 full of compassion for others--how is it that he could come to such a reckless deed without mercy for his own family8 #e4 ',as he was in the habit of honouring ,sramanas and ,brhmans1 friends and clients1 his own family and 7that larger family of7 the distressed1 and as he considered a spotless conduct his 7highest7 wealth1 say1 could he not attain in the world that which he seeks in the forest8 #f4 ',abandoning his chaste and devoted wife1 the companion of his religious duties1 how is it that he does not perceive that by excessive love of the ,law he is here transgressing the path of the ,law8 #g4 ',alas6 ,it is a pity6 ,fie upon the bad management of ,destiny1 that men can leave their beloved relations without being withheld by ,compassion1 or that they can be successful even in the slightest part of the holiness they pursue6' ,when the ,bodhisattva's wife heard those piteous and sincere lamentations of her mother on account of her husband having renounced the world1 she grew alarmed 7being impressionable7 after the nature of women4 ,her disturbed countenance expressed the dejection of her mind shaken by the sudden assault of sorrow and pain4 ,she wholly forgot the subject and the connection of the conversation1 and reflected3 ',my husband has forsaken the world1 and my mother on hearing the sad news has come here in order to comfort me4' ,having thus made up her mind1 the young1 girlish woman began to lament and to weep1 and with a loud cry swooned away4 ,the other members of the family and the attendants1 hearing the matter1 became utterly distressed1 and burst into lamentations4 ,on hearing that noise1 neighbours1 friends1 kinsmen1 and other relations1 clients1 chiefs of ,brhmanical families1 in short1 the bulk of the citizens1 as they were much attached to the treasurer1 gathered round his house4 #h4 ,as a rule1 he had always shared the good and the ill fortune of the people4 ,in consequence thereof the people1 as if they had learnt this behaviour from him1 showed him the like sympathy in both fortunes4 ,now1 when the ,bodhisattva on his return from the king's residence approached his dwelling-place1 he heard the lamentations resounding from his house1 and saw the large multitude there assembled4 ,he ordered his attendant to go and learn what was the matter1 who having got that information came back and reported it to him4 #i4 ',it has been rumoured1 ,i do not know in what way1 that ,your ,honour has given up her wealthy home to become a mendicant4 ,this news has induced this large body of people to crowd here out of affection4' ,upon hearing these words1 the ,great ,being felt something like shame4 ,his heart of innate pureness was alarmed by what appeared to him like a reproof4 ,and he entered upon this reflection3 ',oh6 how much am ,i honoured by this opinion of the people6 #aj4 ',if after obtaining this high opinion of my virtues from the part of the citizens1 ,i should cling to the home-life henceforward1 should ,i not be a coward8 #aa4 ',i should make myself reputed as one attached to vice1 ill-behaving and a despiser of virtues2 and would consequently lose the esteem ,i now enjoy from the virtuous4 ,so living1 life would be insupportable to me4 #ab4 ',for this reason1 in return for the honour conferred upon me by public opinion1 ,i will honour them again by realising it1 and affected with a pious love of the forest-groves1 detach myself from my home with its vice-producing evil passions4' ,having thus considered1 the ,great ,being forthwith turned back1 and caused himself to be announced to the king3 ',the treasurer wants to see ,your ,majesty once more4' ,after being admitted to the king's presence1 and after the usual salutations1 being asked by the king the reason of his return1 he said3 ',i desire to renounce the world1 and beg you to grant me your permission1 ,your ,majesty4' ,on hearing this1 the king was troubled and alarmed1 and said these affectionate words3 #ac4 ',what ails you that1 while ,i am living who love you more than your friends and kinsmen1 you should want to withdraw to the forest1 as if ,i were unable to relieve you from that pain either by my wealth or my policy or my great power8 #ad4 ',are you in want of money3 take it from my side4 ,is it some grief that makes you suffer3 ,i will cure it4 ,or is it for any other purpose that you desire to withdraw to the forest1 leaving your relations and me1 who entreat you in this manner8' ,to these affectionate and honorific words of the monarch he answered in a tone of friendly persuasiveness3 #ae4 ',from whence can there arise grief to those whom your arm protects1 or sadness caused by want of wealth8 ,it is1 therefore1 not sorrow that induces me to withdraw to the forest1 but another reason4 ,hear what it is4 #af4 ',the report is current1 ,your ,majesty1 that ,i have taken the vows of a religious mendicant4 ,a crowd of people mourn for it1 and weep for sorrow4 ,it is for this reason that ,i want to live in the solitude of the forests1 since ,i have been judged a person capable of conceiving this virtuous purpose4' ,the king replied3 ',your ,honour ought not to leave us on account of a mere rumour4 ,the worth of persons like you does not depend on public opinion1 nor do they acquire their illustrious virtues nor lose them conformably to idle gossip4 #ag4 ',rumour is the result of unrestrained imagination4 ,once abroad1 it runs about free and unchecked4 ,ridiculous is he who in earnest minds such gossip1 more ridiculous is he who acts up to it6' ,the ,bodhisattva said3 ',no1 no1 ,your ,majesty2 do not speak so6 ,a high opinion of men must be acted up to4 ,will ,your ,majesty deign to consider this4 #ah4 ',when a man becomes famous for holiness1 ,your ,majesty1 that person ought not to remain behind his reputation1 if in fact he is pious1 but1 to say nothing more1 his very shame must induce him to take upon himself the burden of that virtue4 #ai4 ',for1 if he is seen in any way acting in accordance with that high opinion of his virtue1 the renown of his glory will shine the more1 whereas he will be like a dried-up well in the opposite case4 #bj4 ',by a false reputation of virtue1 which will spread up to the time when subdued by further knowledge it will disappear1 the good renown of men is utterly destroyed4 ,once destroyed1 it is hardly able to shoot forth anew4 #ba4 ',thus considering1 ,i am about to abandon my family and property1 since those goods are the root of strife and trouble1 and worth avoiding like black-hooded snakes with wrath-raised heads4 ,it does not become you1 ,your ,majesty1 to oppose my determination4 #bb4 '7,do not supply me with money47 ,you are accustomed to show your attachment and gratitude to your loyal servants1 as becomes you1 ,i know2 yet what to a homeless mendicant would be the use of money1 which of necessity involves worldly goods and passions8' ,so speaking the ,great ,being persuaded the king to give him his permission4 ,after which he immediately set out for the forest4 ,but his friends1 relations1 and clients met him1 and shedding tears and embracing his feet1 tried to prevent him4 ,some obstructed his way1 placing themselves before him with respectfully folded hands4 ,some again endeavoured to lead him in the direction of his house 7with soft violence71 by embraces and similar persuasive practices4 ,others again were prompted by their affection to address him in somewhat harsh terms1 expressing their blame in some way or other4 ,some also tried to persuade him that he ought to have regard to his friends and family1 for whom he should feel compassion4 ,others1 too1 directed their efforts to convince him by argument1 combining sacred texts with deductions of reasoning1 to the effect that the state of a householder must be the holiest one4 ,there were others again who exerted themselves in different ways to make him give up his design2 partly dwelling on the hardships of the life in a penance-grove1 partly urging him to fulfil his obligations and duties in the world to the end1 partly expressing their doubt as to the existence of anything like reward in the other world4 ,now when he looked on his friends thus opposing his world-renunciation and earnestly endeavouring to hinder his departure for the forest with faces wet with tears1 surely1 this thought arose in his mind3 #bc4 ',if a person acts inconsiderately1 it is the duty of those who claim to be his friends to care for the good of their friend1 be it even in a rough manner4 ,such1 indeed1 is acknowledged to be the righteous way of proceeding among the pious4 ,how much the more1 if the good they advise be at the same time something pleasant4 #bd4 ',but as to them1 how is it possible that preferring the home-life and boldly deterring me from the forest-life as from the contact of some evil1 they should express the judgment of a sound mind8 #be4 ',a dead man or one in danger of death is a person to be wept for1 likewise one fallen from righteousness4 ,but what may be the meaning of this weeping for me who am alive but desirous of living in the forest8 #bf4 ',suppose the separation from me should be the cause of their sorrow1 why will they not dwell in the forest with me8 ,if however they prefer their homes to me1 why are they prodigal of their tears8 #bg4 ',but granted that attachment to their family prevents them from adopting the state of an ascetic1 how is it that the like consideration did not formerly present itself to them on so many battle-fields8 #bh4 ',i have often experienced the heroism of their sincere friendship in adversity1 and now behold that deep-rooted friendship1 as it were1 embodied in their tears4 ,yet1 notwithstanding this1 it will seem mere guile to me1 since they do not follow my example4 #bi1 #cj4 ',as surely as it is great regard for their friend deserving regard1 that makes their eyes full of tears1 their heads reverentially bent1 their words interrupted with sobs1 while they are exerting themselves to hinder my departure1 so surely ought their love to have the effect of bringing them to the praiseworthy resolution to go and wander about with me1 lest they should appear like actors in a theatrical performance1 to the shame of the pious6 #ca4 ',if anybody be in distress1 be he ever so wicked a person1 some two or three friends will keep with him1 at least2 but for a man1 however excellent by virtue1 it will be oh6 so hard1 to get one single comrade1 when setting out for the forest6 #cb4 ',those who in battles1 when danger was imminent from furious elephants1 used to set an example 7of fearlessness7 to me1 even they do not follow me now1 when ,i lead them to the forest4 ,verily am ,i1 are they1 the same as we were before8 #cc4 ',i do not recollect having done them any wrong that could cause the ruin of their attachment444 ,so this behaviour of my friends may1 perhaps1 issue from the care for what they consider my happiness4 #cd4 ',or is it rather my lack of virtues that hinders them from being my companions in the forest8 ,for who may possess the power of loosening hearts that have been won by virtue8 #ce4 ',but why indulge in idle reflections about these persons8 ,of a truth1 since they are unable to perceive the evils1 however obvious1 inherent in the home-life1 nor the virtues to be found in the penance-groves1 the eye of knowledge is shut to them6 #cf4 ',they are not capable of parting with worldly pleasures1 the cause of suffering both in this world and in the next1 but forsake both the penance-grove which frees from those sufferings1 and me6 ,fie upon their infatuation6 #cg4 ',o1 those very sins by the delusions of which these friends of mine and the whole of the creatures are prevented from tranquillity1 ,i will crush down forcibly whenever ,i shall have obtained by residence in the penance-forest the excellent power of doing so6' ,of such a kind were his reflections4 ,and after thus making up his mind1 he put aside the manifold affectionate entreaties of his friends1 made plain to them his firm resolution in kind and gentle terms1 and set out for the penance-forest4 99 99 99 99 99 ,in this manner1 then1 an unfounded opinion of their possession of some virtue acts upon the virtuous in the same way as a stirring spur4 ,thus considering1 one ought to strive after the realisation of virtues4 ,for this reason a pious man1 being esteemed for his virtues as a monk or as a lay-devotee1 must strive to be in fact adorned with the virtues fit for that state4 ,further1 this story may be adduced with the object of showing the difficulty of finding companions for a religious life4 ,,xxi4 ,,the ,,story ,,of ,k,u,,dd,,abodhi4#aea 7,cp4 the ,pli ,gtaka1 ,no4 #ddc1 ,fausb4 ,,iv1 #bb-bg2 ,kariypitaka ,,ii1 #d47 #aea ,though ,sra does not mention the ,bodhisattva's name which he bore in this existence1 yet it appears from the ,pli redactions1 that ,kuddabodhi1 literally ',little ,bodhi1' is intended as his proper name4 ,by keeping down his anger a man appeases his enemies1 but doing otherwise he will inflame them4 ,this will be taught as follows4 ,one time the ,bodhisattva1 that ,great ,being1 was born in this world in a certain noble ,brhmanical family1 it is said1 who enjoyed great renown for their practise of virtues in a grand style1 owned a large and well-secured estate1 were honoured by the king and favoured by the gods4 ,in course of time he grew up1 and having duly received the sacraments1 as he exerted himself to excel in the virtue of learning1 within a short time he became renowned in the assemblies of the learned4 #a4 ,the fame of the learned unfolds itself in the assemblies of the learned1 in the same way as jewels get their reputation with jewellers1 as heroes are known on the battle-field4 ,now when the ,great-minded ,one1 according to his constant observance of the ,law in previous existences and to the enlightenment of his mind by wisdom1 had familiarised himself with world-renunciation1 his house no longer pleased him4 ,he understood that worldly pleasures are the abode of many evils and sins1 since they are attended by a great deal of discomfort in consequence of strife1 quarrel1 infatuation1 and subject to 7losses of wealth either from the side of7 the king1 or 7because of7 water1 or fire1 or thieves1 or unfriendly kinsmen2 so he was convinced that they can never yield satisfaction4 ,accordingly1 shunning them like poisonous food and longing for the ,self1 he parted with his fair hair and beard1 resigned the delusive brilliancy of a householder's dress1 and putting on the vile orange-coloured robes1 embraced that glorious state of the ascetic life disciplined by rules and restrained by vows4 ,his wife1 who loved him much1 likewise cut off her hair1 and forsook the care of apparelling her body and beautifying it with ornaments4 ,then1 only adorned by the natural beauty of her form and virtues1 she covered her limbs with the orange-coloured robes1 and followed her husband4 ,now1 when the ,bodhisattva understood her determination of going with him to the penance-forest1 knowing that the delicate constitution of a woman is unfit for the ascetic life1 he spoke to her3 ',my dear1 truly1 you have now shown me your sincere affection4 ,yet this be sufficient4 ,do not persist in your determination of being my companion in the forest4 ,it would rather be suitable for you to take up your abode in such a place1 where other women dwell who have forsaken the world2 with them you should live4 ,it is a hard thing to pass the night in forest-dwellings4 ,look here4 #b4 ',cemeteries1 desert houses1 mountains1 forests infested by ferocious animals1 are the resting-places of the homeless ascetics2 they take their rest in whatsoever place they are when the sun sets4 #c4 ',being intent on meditation1 they always like to walk alone1 and are averse even to the sight of a woman4 ,therefore1 make up your mind to desist from your purpose4 ,what profit may you have from that wandering life8' ,but she who had firmly resolved upon accompanying him1 answered him something like this1 while her eyes grew dim with tears3 #d1 #e4 ',if ,i should suppose my going with you a matter of weariness rather than of joy1 do you think ,i should desire a thing which causes suffering to myself and displeasure to you8 ,but it is because ,i cannot bear to live without you1 that you must pardon this lack of obedience to your orders4' ,and though he repeated his entreaties1 she never would turn back4 ,then the ,bodhisattva gave up his opposition1 and silently suffered her companionship4 ,as the female kakravka goes after her mate1 so she went along with him in his wanderings through villages and towns and markets4 ,one day after meal-time he performed the usual rite of profound meditation 7dhyna7 in a lonely part of some forest4 ,it was a splendid landscape1 adorned with many groves of trees affording much shade1 and waited on1 as it were1 by the sunbeams peeping here and there through the thick foliage with the softness of the moonlight2 the dust of various flowers overspread the ground2 in short1 it was a fair spot4 ,in the afternoon he rose from his profound meditation1 and sewed rags together to make clothes#aeb4 ,and at no great distance from him1 she1 the companion of his homeless life1 embellishing by the splendour of her beauty the trunk of a tree in whose shade she was seated like a deity1 was meditating on such subject and in such manner as he had enjoined her4 ,it was the season of spring1 when gardens and groves are at their loveliest4 ,on all sides young and tender shoots abounded2 the soft humming of crowds of bees roaming about was heard1 as well as the cries of joy uttered by the lascivious cuckoos2 the lakes and ponds1 adorned with laughing lotuses and waterlilies1 were an attraction for the eyes2 there blew soft winds scented with the odours and perfumes of manifold blossoms4 ,to enjoy that magnificence of spring1 the king of that country made a tour in the groves1 and came to that very spot4 #aeb ,pmsuklni svyati sma4 #f1 #g4 ,it does1 indeed1 afford gladness to the mind to behold forest-regions at spring-time1 when their various blossoms and flower-clusters make them bright1 as if that season enveloped them with its pomp1 when the he-cuckoo and the peacock sing1 the drunken bees make their buzzing sound1 when soft and fresh grass-plots cover the earth and lotuses fill up the water-basins4 ,then the groves are the play-grounds of the ,love-god4 ,on seeing the ,bodhisattva1 the king respectfully drew near to him1 and after the usual ceremonial greetings and complimentary words1 sat down apart4 ,then1 on perceiving the female ascetic1 that very lovely apparition1 the beauty of her figure perturbed his heart1 and though understanding that she must certainly be the companion of his religious duties1 owing to the lasciviousness of his nature1 he reflected on some contrivance to carry her away4 #h4 ,but having heard of the transcendent power of the ascetics1 that the fire of their wrath can shoot a curse as its flame1 he refrained from a rash deed of contempt against him1 even though the ,love-god had destroyed the moral checks 7that might have restrained him74 ,then this thought entered his mind3 ',let me examine the extent of his penance-obtained power4 ,then ,i shall be able to act in a proper manner1 not otherwise4 ,if his mind is ruled by passionate affection for her1 surely1 he has no power gained by penance4 ,but if he were to prove dispassionate or to show little interest in her1 then he may be supposed to possess that sublime power4' ,having thus considered1 the king1 desirous of proving that penance-power1 spoke to the ,bodhisattva1 as if he wished his good4 ',say1 ascetic1 this world abounds in rogues and bold adventurers4 ,why1 it is not fit for ,your ,reverence to have with you such a handsome person as this companion of your religious duties in remote forests1 where you are destitute of protection4 ,if she were to be injured by somebody1 certainly people would censure me1 too4 ,look here4 #i1 #aj4 ',suppose1 while living in these lonely regions1 some man disregarding both you1 a penance-exhausted ascetic1 and ,righteousness1 were to carry her off by force1 what else could you do in that case but wail on her account8 ,indulging in anger1 forsooth1 agitates the mind and destroys the glory of a religious life1 since it tends to the detriment of it4 ,it is1 therefore1 best to let her live in an inhabited place4 ,of what use1 after all1 is female company to ascetics8' ,the ,bodhisattva said3 ',your ,majesty has spoken truth4 ,yet hear to what ,i would resort in such circumstances4 #aa4 ',who were to act in such a case against me1 ,should pride incite or thoughtless rashness move him1 ,in truth1 ,i would1 while living1 not release him1 ,a rain-cloud like that never will endure dust4' ,then the king thought3 ',he takes a great interest in her1 he does not possess penance-power1' and despising the ,great ,being1 was no longer afraid of injuring him4 ,obeying his passion1 he ordered his attendants who were in charge of his zenana3 ',go and fetch this female ascetic into my zenana4',on hearing this order1 she1 like a deer assailed by a ferocious animal1 showed her fear1 alarm1 and dismay by her 7changed7 countenance1 her eyes filled with tears1 and overpowered by her grief1 she lamented in a faltering voice somewhat in this manner3 #ab4 ',to mankind1 overcome by sufferings1 the king is the best refuge1 it is said1 like a father4 ,but whose help can be implored by him1 to whom the king himself acts as an evildoer8 #ac4 ',alas6 ,the guardians of the world-quarters 7lokapls7 have been dismissed from their office1 or they do not exist at all1 or they are dead1 since they make no effort to protect the oppressed4 ,dharma himself is but a mere sound1 ,i suppose4 #ad4 ',but why do ,i reproach the ,celestials1 while my lord himself is thus keeping silence1 undisturbed by my fate8 ,are you not bound to protect even a stranger who is ill-treated by wicked people8 #ae4 ',by the thunderbolt of his curse he might change a mountain into dust1 if he were to pronounce the word perish1 and still1 he does not break silence1 whilst his wife is thus injured6 ,and ,i must live to see this1 wretched woman that ,i am6 #af4 ',or am ,i a bad person1 scarcely deserving pity after coming into this distress8 ,but ascetics ought to behave with compassion towards any one in distress4 ,is not this their proper line of conduct8 #ag4 ',i am afraid you bear in mind even now my refusal to leave you1 when you ordered me to turn back4 ,alas6 ,is then this catastrophe the happiness ,i longed for through the fulfilment of my own wish though contrary to yours8' ,while she thus lamented--and what else could she do1 that female ascetic1 but cry and wail and weep in piteous accents8--the royal attendants1 obeying the orders of the king1 placed her on a chariot1 and before the very eyes of the ,great ,being carried her off to the zenana4 ,the ,bodhisattva1 however1 had repressed his powerful anger by the power of his tranquillity1 and was sewing his rags just as before without the slightest perturbation1 as calm and serene as ever4 ,to him the king spoke3 #ah4 ',threatening words of indignation and anger you uttered in a loud and strength-betraying voice1 but now1 on seeing that beauty ravished before your eyes1 you keep quiet and are cast down because you have no power4 #ai4 ',why1 show your wrath1 either by the strength of your arm or by the splendid power you have accumulated as the result of your penance4 ,he who1 not knowing the compass of his own faculties1 takes an engagement he cannot keep1 such a one loses his splendour1 you know4' ,the ,bodhisattva replied3 ',know that ,i did keep my engagement1 ,your ,majesty4 #bj4 ',he who was ready in that case against me ,to act and struggled--,i did not release him1 ,but kept him down1 made him by force be quiet1 ,so you must own that ,i made true my promise4' ,that excessive firmness of mind of the ,bodhisattva1 proved by his tranquillity1 did not fail to inspire the king with respect for the virtues of the ascetic4 ,and he began to reflect3 ',this ,brhman must have hinted at something else1 speaking thus1 and ,i1 not understanding his mind1 committed a rash action4' ,this reflection arising within him1 induced him to ask the ,bodhisattva3 #ba4 ',who was that other who acted against you and was not released by you1 however much he struggled1 no more than rising dust is by a rain-cloud8 ,whom did you quiet then8' ,the ,bodhisattva answered3 ',hearken1 great prince4 #bb4 ',he1 whose forthcoming robs the insight and without whose appearance a man sees clearly1 rose within me1 but ,i repressed him2 ,anger is the name of that being1 disastrous to his fosterer4 #bc4 ',he1 at whose appearance the foes of mankind rejoice1 rose within me1 but ,i repressed him1 that ,anger who would have caused gladness to my enemies4 #bd4 ',him who1 when bursting forth1 induces man to nothing good and blinds the eye of the mind1 him ,i did subdue1 ,o king2 ,anger is his name4 #be4 ',yea1 ,i have destroyed that hideous-looking ferocious monster rising up within me1 that anger1 which becomes to him whom it has subdued the cause of leaving his good and losing even the profit obtained before4 #bf4 ',as fire1 by the process of attrition1 arises from a piece of wood to the destruction of that very log1 in the same way wrath1 breaking out by the false conceptions it produces in the mind of a man1 tends to his ruin4 #bg4 ',he who is not able to appease the heart-burning fever of anger1 when fire-like it bursts forth with fierceness1 such a man is little esteemed2 his reputation fades away1 just as moonshine1 that friend of the waterlilies1 fades in the blush of dawn4 #bh4 ',but he who1 not heeding insults from the side of other people1 considers anger as his real enemy1 the reputation of such a man shines with brightness1 like the auspicious lustre which streams down the disc of the crescent4 ',further1 anger is also attended by other noxious qualities of importance4 #bi4 ',an angry man1 though resplendent with ornaments1 looks ugly2 the fire of wrath has taken away the splendour of his beauty4 ,and lying on a precious couch1 he does not rest at his ease1 his heart being wounded by the arrow of anger4 #cj4 ',bewildered by wrath1 a man forgets to keep the side by which to reach the happiness suitable for himself1 and runs off on the wrong road1 so that he forfeits the happiness consisting in a good reputation1 as the moon is deprived of its lustre in the dark part of its menstrual course4 #ca4 ',by wrath he throws himself headlong into his ruin1 in spite of the efforts of his friends to restrain him4 ,as a rule he gets into a stupid rage of hatred1 and the power of his mind being impaired1 he is unable to distinguish between what is good for him and what is bad4 #cb4 ',carried away by his anger1 he will commit sinful actions to be repented of with many misfortunes for centuries4 ,can enemies1 whose wrath has been provoked by severe injuries1 do anything worse8 #cc4 ',anger is our adversary within us1 this ,i know4 ,who may bear the free course of its insolence8 #cd4 ',for this reason ,i did not release that anger1 although it was struggling within me4 ,who1 indeed1 may suffer himself to overlook an enemy able to do such mischief8' ,these heart-moving words and the marvellous forbearance he had proved by them to possess1 softened and converted the mind of that king who spoke3 #ce4 ',worthy1 indeed1 of your tranquillity of mind are these words you have spoken6444 ,but1 why use many words8 ,i was deceived because ,i did not understand you4' ,after thus praising the ,bodhisattva1 he went near to him and throwing himself at his feet1 confessed his sin4 ,and he dismissed also that female ascetic1 after obtaining her pardon1 and offered himself to the disposal of the ,bodhisattva as his attendant4 99 99 99 99 99 ,in this manner a man by keeping down his anger appeases his enemies1 but doing otherwise he will inflame them4 ,thus considering1 one ought to strive after the suppression of anger4 ,this story is also to be told in connection with such sayings as praise the precept of forbearance1 viz4 'in this manner unfriendly feelings are set at rest by friendliness1 and by self-restraint hatred is not allowed to grow1' and 'in this manner he who banishes anger acts to the benefit of both4' ,likewise when expounding the sinfulness of anger1 and treating of the high-mindedness of the ,tathgata4 ,,xxii4 ,,the ,,story ,,of ,,the ,,holy ,,swans4 7,comp4 ,pli ,gtaka1 ,no4 #ecc1 ,fausb4 ,v1 #ccg-ced47 ,the virtuous1 even when in distress1 behave in such a manner as cannot be imitated by the impious2 how much less are the latter able to follow up the conduct of the virtuous1 when favoured by fortune6 ,this will be taught as follows4 ,one time1 it is told1 the ,bodhisattva was a king of swans4 ,he was the chief of a large tribe of swans1 numbering many hundred thousands1 who lived in ,lake ,mnasa4 ,his name was ,dhritarshtra4 ,the commander of his army1 who was called ,sumukha#aec1 was skilled in the management of affairs1 knowing the right and the wrong policy very well2 his keen intellect encompassed the objects and events over a large extent of space and time2 born of an illustrious family1 he embellished the nobility of his extraction by his talent1 his courtesy1 his modesty2 he was endowed with the virtues of constancy1 honesty1 courage1 and distinguished by the purity of his conduct1 mode of life1 and behaviour2 moreover he was capable of enduring fatigue1 vigilant and clever in military marches as well as in battles1 and bore a great affection to his master4 ,in consequence of their mutual love the grandeur of their qualities shone the more2 and as they were in the habit of instructing that flock of swans1 as a teacher and his foremost disciple would instruct all his other pupils1 or a father with his eldest son his other sons1 inculcating upon their mind a peaceable behaviour towards others1 and such other matters as lead to the benefit of the creatures1 they offered a spectacle for the great admiration of the ,devas1 ,snakes1 ,yakshas1 ,vidydharas1 and holy ascetics who witnessed them4 #aec ,the original text has here this interpolation1 'who was the presbyter nanda at that time1' of course bracketed by the editor4 ,cp4 the note on p4 #afd4 #a4 ,as of a bird in the sky both wings are incessantly occupied in holding up his body1 so these two knew no other business than that of supporting the body of ,salvation for their flock of swans4 ,now that tribe of swans1 being thus favoured by them1 attained a state of great plenty1 in the same way as mankind by the extension of righteousness and material prosperity4 ,consequently that lake bore the utmost beauty4 #b1 #c4 ,adorned by that tribe of swans1 who by their sound would call to mind the soft and lovely noise of the anklets of women1 that lake was splendid4 ,when in a mass1 the swans resembled a moving grove of lotuses4 ,when dispersed or divided into separate groups of unequal size1 they made the lake surpass even the beauty of a sky embellished with scattered banks of clouds4 ,enchanted with that exceeding splendour1 which was the effect of the virtue of that lord of swans intent on the good of all creatures1 and of ,sumukha1 his commander-in-chief1 crowds of ,siddhas1 ,rishis1 ,vidydharas1 and deities often and in many places delighted in conversing on the glory of those two4 #d4 ',their magnificent figures resemble pure gold1 their voices utter articulate speech1 righteousness is the rule of their modest behaviour and their policy4 ,whosoever they may be1 they bear but the shape of swans4' #e4 ,the fame of those two1 spreading through the world by the report of those superhuman beings who1 free from jealousy1 celebrated their virtues1 found a general belief to such an extent1 that it became a topic of conversation in the councils of kings1 where the account of their glory circulated like a present4 ,now in that time one ,brahmadatta#aed was king in ,benares4 ,having often heard in his council his trustworthy officials and the foremost among the ,brhmans highly extol the extraordinary qualities of that lord of swans and of his commander-in-chief1 he became more and more affected with curiosity to see them4 ,so he said to his ministers1 who were very clever1 having studied many branches of science3 ',well1 sirs1 set to work the cleverness of your minds1 and try to devise some means by which ,i might obtain at least the sight of those two excellent swans4' ,then those wise ministers let their thoughts range over the road of political wisdom1 and 7having discovered by thinking the means wanted7 said to the king3 #aed ,brahmadatta1 the king of ,benares1 is the fabulous prince1 during whose reign a great number of the stories of the ,pli ,gtaka-book take place4 #f4 ',the prospect of happiness allures the creatures to withdraw from any place1 ,your ,majesty4 ,for this reason the rumour of the existence of some extremely good qualities conducive to their happiness may bring them hither4 ',therefore1 let ,your ,majesty deign to order a beautiful lake1 of the same kind as that where those lovely-shaped swans are reported to live1 but still surpassing it in brilliancy1 to be constructed here in one of your forests2 which being done1 you must make known by proclamation1 to be repeated every day1 that you grant safety to all birds4 ,perhaps the rumour of the surpassing excellence of this lake1 conducive to their happiness1 may excite their curiosity and draw them hither4 ,do but consider1 ,your ,majesty4 #g4 ',as a rule happiness once obtained loses its charm1 and ceases to be taken into account2 but such happiness as rests upon hearsay seems lovely1 and fascinates the mind1 because it is remote from the eyes4' ,the king accepted their proposal1 and had a great lake1 which by the splendour of its magnificence rivalled with ,lake ,mnasa1 constructed in a short time in a place not too near the park which skirted his capital4 ,it was a most charming basin of pure water1 and very rich in water-plants1 embracing various kinds of lotuses and waterlilies3 padma1 utpala1 kumuda1 pundarka1 saugandhika1 tmarasa1 kahlra4 #h4 ,flowery trees1 bright with their quivering twigs1 surrounded its shore1 as if they had taken possession of that place in order to contemplate that lake4 #i4 ,swarms of bees1 as if attracted by its laughing lotuses1 which were rocking on its gently trembling waves1 roamed hovering over its surface4 #aj1 #aa4 ,here its beauty was enhanced by its various waterlilies1 sleepless through the gentle touch of the moonbeams1 which made them resemble patches of moonshine piercing through the foliage4 ,there the pollen of lotuses and waterlilies1 conveyed by the finger-like waves1 would ornament its shore as if with gold wires4 #ab4 ,in many other places1 where it was covered with the lovely petals and filaments of lotuses and waterlilies1 it showed a wide-spread splendour1 as if it bore a gift of homage4 #ac4 ,another beauty was due to the limpidity and calmness of its water1 which was so transparent as to show the sharp contours and the fair hues of its crowds of fishes1 no less conspicuous while swimming beneath its surface than they would have been1 if moving in the sky4 #ad4 ,near such places1 where the elephants1 dipping their trunks in it1 blew forth cascades of spray glittering like a string of loosened pearls1 it seemed as if the lake carried waves ground to dust after being driven upon rocks and scattered in the air4 #ae4 ,here and there it was perfumed1 so to speak1 with the fragrances emanating from the ointments used by bathing ,vidydhara women1 from the streams of juice of elephants in rut and from the dust of its 7own7 flowers4 #af4 ,being so brilliant1 that lake was like a general mirror for the stars1 the wives of the ,moon-god4 ,gay birds abounded1 and their warbling resounded in it4 ,such1 then1 was the lake he had ordered to be constructed1 and which he gave to the whole nation of birds to have the unobstructed use and enjoyment of it4 ,accordingly1 in order to inspire all birds with confidence1 he ordered a proclamation1 by which he granted them security1 to be repeated day after day4 ,it ran in these terms3 #ag4 ',the king is glad to give this lake1 inclusive of the groups of lotuses and waterlilies covering its waters1 to the birds1 and grants safety to them4' ,one time1 when autumn having drawn away the dark curtain of clouds1 dispensed its beautiful gifts1 enlarging the horizon clear and pure1 the lakes were lovely to behold1 with their limpid water and with the full brilliancy of their clusters of lotuses disclosed4 ,it was the season when the ,moon1 with increased power of rays1 as it were1 reaches the highest pitch of loveliness and youthfulness1 when ,earth1 adorned with the harvest-bliss of manifold crops1 offers a fair aspect1 and when the younger among the swans begin to show themselves4 ,now1 a couple of swans1 who belonged to that very tribe of the ,bodhisattva1 flew up from ,lake ,mnasa1 and passing over different regions overspread with autumn's mildness1 at last came to the realm of that king4 ,and there they saw that lake and the wonderful beauty caused by its flowers2 for its lotuses1 when expanded1 made it glow as with flames1 and its waterlilies1 when unclosed1 gave it a laughing aspect4 ,they heard the echoes of the confused sounds of crowds of birds and the humming of the bees who were busily roaming over its flowers4 ,they smelt the scent of the dust of its lotuses and waterlilies scattered about by the gentle1 cool1 and soft breezes1 which seemed to have the task of gliding over the wreaths of its waves4 ,though accustomed to ,lake ,mnasa1 those two swans were touched by the surpassing loveliness and splendour of that other lake2 and this thought entered their mind3 ',oh6 our whole tribe must come here6' #ah4 ,generally people1 obtaining some pleasure within the reach of everybody1 will in the first place remember their friends1 owing to the suggestion of their love4 ,that couple remained there1 diverting themselves as they best liked1 till the next rainy season4 ,at the commencement of that period1 when masses of clouds like hosts of the ,daityas advance causing darkness1 yet not too thick and interrupted by flashes of lightning glittering like brandished weapons2 when the gay troops of peacocks perform their dances and display the beauty of their wide-opened feather-tails1 while uttering their loud and continual cries1 as if they exulted at the triumph of the clouds1 and also the smaller birds have become loquacious2 when brisk winds blow1 fragrant with the flower-dust of forest trees3 the sl1 the kadamba1 the arguna1 and the ketaka1 and produce a welcome coolness1 as if they were the breath of the forest2 when flocks of young cranes1 showing themselves in the sky1 contrast with the dark background of the clouds1 so as to resemble their rows of teeth1 so to speak2 when the tribes of swans are anxious to leave1 and give vent to their longing by soft and gentle cries--on that opportunity our couple of swans returned to their ,lake ,mnasa4 ,and paying their respects to their lord1 they told him1 first of the regions they had visited1 then gave him an account of the surpassing advantages of that lake 7whence they had just returned74 ',your ,majesty1 south of ,mount ,himavat1' they said1 'there lives at ,benares a king of men1 named ,brahmadatta1 who has delivered to the birds a large lake of marvellous beauty1 possessing delights of indescribable loveliness4 ,all birds may enjoy it at their free will and wish1 and safety is warranted to them by a royal decree which is made known every day by proclamation4 ,the birds divert themselves there as unrestrained and fearless as if they stayed in their homes4 ,when the rains are over1 ,your ,majesty ought to go there4' ,on hearing this1 the whole tribe of swans were affected with a strong desire to see that lake4 ,the ,bodhisattva1 then1 fixing his eyes with an inquisitive expression upon the face of ,sumukha1 his commander-in-chief1 said3 ',what do you think about this8' ,sumukha1 after bowing his head1 answered3 ',i deem it unfit for ,your ,majesty to go there4 ,why8 ,those delights of charming loveliness are1 after all1 but a kind of allurement1 and here we are in want of nothing4 ,generally speaking1 the hearts of men are false1 their tender compassion is deceitful1 and under the guise of delusive sweet words and kind attentions they conceal a cruel and wicked nature4 ,will ,your ,highness deign to consider this4 #ai4 ',quadrupeds and birds are wont to express their true feelings by the import of their cries4 ,but men are the only animals skilled in producing sound meaning the contrary of their intentions4 #bj4 ',their language1 of course1 is sweet1 well-intentioned1 and wholesome4 ,merchants also make expenses in the hope of obtaining gain4 #ba4 ',therefore1 ,your ,majesty1 it is unfit at any time to put confidence 7in them7 because of something as trifling 7as their words74 ,a line of conduct which is dangerous and wrong1 cannot be but unsuccessful1 even if followed in pursuit of some object4 ',should1 however1 the excursion to that lake be indispensable1 it is not suitable for us to stay there for a long time1 or to make up our minds to resolve to take up our residence there2 we have only to go and1 after enjoying its magnificent beauties1 return shortly4 ,such is my advice4' ,now1 as the tribe of swans1 whose curiosity to see the ,benares lake was ever increasing1 did not cease to request the ,bodhisattva again and again to set out for that place1 once on a bright autumn night1 adorned with the pure lustre of the moon1 the asterisms1 and the stars1 he complied with their wishes4 ,and1 accompanied by ,sumukha and a numerous crowd of swans1 he set out in that direction1 resembling the ,moon-god with his attendant band of 7white7 autumn clouds4 #bb4 ,as soon as they beheld the charming splendour of that lake1 surprise mingled with gladness overwhelmed their minds4 ,when they entered it1 they added to it no less brilliancy by their gay shapes and the lovely groups they formed1 taking possession of it4 #bc4 ,owing to the manifold varieties of its sites1 by which it surpassed ,lake ,mnasa1 they were delighted1 and in time their attachment to the new place of abode effaced ,mnasa from their hearts4 ,they heard the proclamation of safety1 perceived the freedom of movement of the birds residing there1 and were gladdened by the display of the beauty of the lake4 ,their delight rose to the highest degree when they wandered over its waters1 enjoying the pleasure of one who makes an excursion in a park4 ,now the guardians of that lake reported the arrival of those swans to the king1 saying3 ',your ,majesty1 two excellent swans1 who bear the very same shape and are distinguished by the very same qualities as those famous ones are said to possess1 have arrived at ,your ,majesty's lake1 as if to enhance its beauty4 ,their beautiful wings shine like gold1 their beaks and feet have a lustre which even surpasses that of gold1 their size exceeds the average1 and they have well-shaped bodies4 ,a retinue of many hundred thousands of swans have come with them4' ,having been thus informed1 the king selected among his fowlers one who was renowned and recognised for his skill in the art of bird-catching1 and committed to him the honourable charge of catching them4 ,the fowler promised to do so1 and having carefully watched the places which those two swans were in the habit of frequenting and haunting1 laid down on different spots strong snares well concealed4 ,now1 while the swans were wandering far and wide over the lake1 with minds cheerful and rejoiced and without suspecting any mischief1 trusting the grant of safety1 their lord got one foot entangled in a snare4 #bd4 ,trustfulness1 indeed1 is pernicious4 ,aroused by the subtle contrivances of those who inspire confidence1 it first obliterates the suspicion of danger1 then displays carelessness and want of policy4 ,then the ,bodhisattva1 lest a similar misfortune should befall also anybody else of his tribe1 announced by a special cry the dangerousness of the lake4 ,upon which1 the swans1 alarmed at the capture of their lord1 flew up to the sky1 uttering confused and dissonant cries of fear1 without regarding each other1 like soldiers whose chief warrior has been killed4 ,yet ,sumukha1 the commander-in-chief1 did not withdraw from the side of the lord of swans4 #be4 ,a heart bound by affection does not mind imminent peril4 ,worse than death to such a one is the sorrow which the miserable distress of a friend inflicts on it4 ,to him the ,bodhisattva said3 #bf4 ',go1 ,sumukha1 go2 it is not wise to linger here4 ,what opportunity couldst thou have of helping me who am in this state8' ,sumukha spoke3 #bg4 ',no final death can ,i incur1 if ,i stay here1 nor shall ,i1 if ,i go1 be freed from old age and death4 ,i always attended on thee in thy prosperity4 ,how1 master1 should ,i be capable of leaving thee in thy calamity8 #bh4 ',if ,i were to leave thee1 prince of birds1 on account of such a trifle as the thread of my own life1 where could ,i find a shield against the rain-shower of blame8 #bi4 ',it is not right1 my liege1 that ,i should leave thee in thy distress4 ,whatever fate may be thine1 ,i am pleased with it1 ,o lord of birds4' ,the ,bodhisattva spoke3 #cj4 ',what other may be the fate of an insnared bird than the kitchen8 ,how can that prospect please thee who art in the free possession of thy mind and thy limbs8 #ca1 #cb4 ',or what profit dost thou see for me or thyself or the whole of our kindred in the death of both of us8 ,and what profit mayst thou explain to be in giving up thy life on an occurrence1 when that profit is as little to be seen as level and unlevel in the dark8' ,sumukha spoke3 #cc1 #cd4 ',how1 most excellent of birds1 dost thou not perceive the profit in following the path of ,righteousness8 ,honouring the ,law of ,righteousness in the right manner#aee produces the highest profit4 ,for this reason ,i1 knowing the precepts of ,righteousness and the profit arising therefrom1 also moved by attachment to thee1 my liege1 do not cling to life4' #aee ,instead of upakitah in the ,sanskrit text1 the ,pli redaction has apakito1 which no doubt is the true reading4 ,i have translated accordingly1 comparing also stanza #cf tadarkitas tvay dharmah4 ,the ,bodhisattva spoke3 #ce1 #cf4 ',verily1 this is the law for the virtuous1 that a friend1 minding his duty1 shall not abandon his friend in distress1 even at the cost of his life4 ,now1 thou didst observe the ,law of ,righteousness1 thou didst show me thy devoted affection4 ,grant me then1 ,i pray thee1 this last request4 ,fly away1 ,i give thee leave4 #cg4 ',moreover1 the affair having taken this turn1 it is thy task1 wise-minded one1 to fill up the gap caused to our friends by the loss of me4' #ch4 ,while they were thus conversing1 vying with each other in mutual affection1 lo1 the ,nishda#aef appeared1 rushing upon them like the ,god of ,death4 #aef ,the fowler belonged to that low class of people4 ,as soon as they became aware of his approach1 the two excellent birds became silent4 ,now1 the ,nishda seeing that the tribe of swans had flown away1 was persuaded 'certainly1 some one of them has been caught2' and going round the different places1 where he had laid down his snares1 discovered those two foremost swans4 ,he was surprised at their beauty1 and thinking both of them to be insnared1 shook the snares placed in their neighbourhood4 ,but when he perceived that one was caught and the other1 loose and free1 was keeping him company1 his astonishment increased1 and drawing near to ,sumukha1 he spoke to him3 #ci1 #dj4 ',this bird1 being caught in a strong snare1 loses his freedom of movement4 ,for this reason he cannot mount to the sky1 although ,i approach4 ,but thou who art not fastened1 who art free and strong and hast thy winged carriage at thy disposal1 why dost thou not hastily fly up to the sky at my arrival8' ,on hearing this1 ,sumukha addressed him with human language in a voice which distinctly articulated syllables and words1 and by its sonorousness manifested the firmness of mind of the speaker1 being employed to show his 7virtuous7 nature4 #da1 #db4 ',how is it1 thou askest me1 that ,i1 being able to go1 do not go4 ,why1 the cause thereof is this4 ,this bird here suffers the misfortune of being insnared4 ,thou hast power over him1 whose foot is entangled in this strong snare1 but he has power over me by still stronger fetters1 his virtues1 by which he has fastened my heart4' ,upon this the ,nishda1 affected with high admiration and almost in ecstasy#aeg1 once more asked ,sumukha4 #aeg ,literally3 on whose body the hairs stood up4 #dc4 ',being afraid of me1 the other swans left him and flew up to the sky4 ,but thou dost not leave him4 ,say1 what is this bird to thee8' ,sumukha spoke3 #dd4 ',my king he is1 my friend he is1 whom ,i love no less than life1 my benefactor he is1 and he is in distress4 ,on this account ,i may never desert him1 not even in order to save my own life4' ,and observing the feelings of growing tenderness and admiration which appeared in the ,nishda1 he continued3 #de4 ',oh6 ,if this our conversation might lead to a happy end1 my friend6 ,if thou wert to obtain the glory of a virtuous action by setting us free now6' ,the ,nishda spoke3 #df4 ',i do not wish thee harm1 and it is not thee ,i have caught4 ,why then1 go free and join thy relations who will be glad at the sight of thee6' ,sumukha spoke3 #dg1 #dh4 ',if thou dost not wish my sorrow1 then thou must grant my request4 ,if thou art content with one1 well1 leave him and take me4 ,our bodies have an equal size and compass1 and our age is the same1 ,i tell thee4 ,so1 taking me as a ransom for him1 thou wilt not lose thy profit4 #di1 #ej4 ',why1 sir1 do consider it well4 ,o that thou mayst be greedy to possess me6 ,thou mayst tie me first1 and afterwards release the king of birds4 ,thus doing1 thou wouldst enjoy the same amount of gain1 thou wouldst have granted my request1 thou wouldst also cause gladness to the tribe of swans and obtain their friendship1 too4 #ea4 ',now then1 gladden the host of swans by setting their lord at liberty1 that they may see him again in his resplendent beauty in the clear sky1 resembling the ,moon released from the ,lord of ,daityas 7,rhu74' ,the ,nishda1 though accustomed to a cruel trade and hard-hearted by practice1 was much touched by these words of the bird uttered in a firm yet soft tone and imposing by their import4 ,for they magnified the attachment to one's master without minding one's own life1 and were a strong manifestation of the virtue of gratitude4 ,overpowered by admiration and respect1 he folded his hands1 and lifting them up to ,sumukha1 said3 ',well said1 well said1 noble being4 #eb1 #ec4 ',if met with among men or deities1 such self-denial would pass for a miracle1 as is practised by thee claiming it thy duty to give up thy life for the sake of thy master4 ,i will pay thee my homage1 therefore1 and set free thy king4 ,who1 indeed1 may be capable of doing evil to him who is dearer to thee than life8' ,with these words the ,nishda1 without caring for the mandate of his king1 listening to the voice of his compassion1 paid honour to the king of swans1 and released him from the snare4 ,and ,sumukha1 the commander-in-chief1 greatly rejoiced at the rescue of his king1 fixed a glad and kind look on the ,nishda and spoke3 #ed4 ',as thou hast rejoiced me now by the release of the king of swans1 ,o thou source of gladness to thy friends1 mayst thou in the same way be rejoiced with thy friends and kinsmen for many thousands of years6 #ee4 ',then1 that thy labour may not be fruitless1 well1 take me and also this king of swans1 and carrying us on thy shoulder-pole1 free and unbound1 show us to thy king in his zenana4 #ef4 ',beholding the king of swans with his minister1 this ruler1 no doubt1 will show thee his gladness by a gift of riches larger than that thou didst dream of1 a source to thee of great rejoicing4' ,the ,nishda acceded to his request1 thinking1 the king must see at all events this marvellous couple of swans1 and placing them 7in baskets7 on his pole unhurt and unbound1 showed those excellent swans to the king4 #eg4 ',deign to see1' quoth he1 'the wonderful present ,i offer you1 my lord4 ,here is that famous king of swans1 together with his commander-in-chief6' ,on beholding those two foremost of swans1 who by the glittering splendour of their lovely figures resembled two solid pieces of gold1 the king filled with amazement and exulting with gladness said to the ,nishda3 #eh4 ',how didst thou obtain possession of those two who remain in thy hands1 unhurt and unbound1 though able to fly away from thee who art on foot8 ,tell it me at length4' ,being thus addressed1 the ,nishda bowing to the king1 answered3 #ei-fb4 ',i had laid down many snares1 ,o so cruel causes of pain1 in pools and ponds1 the places of recreation of the birds4 ,then this foremost of swans1 moving unsuspectingly1 owing to his trustfulness1 got his foot entangled in a hidden snare4 ,the other1 though free1 was keeping him company1 and entreated me to take him in redemption for the life of his king1 uttering in a human voice articulate and sweet-sounding language4 ,his ardent request derived its power from his readiness to sacrifice his own life4 #fc4 ',so great was the effect of his soft words and his strong deeds in behalf of his master1 that ,i was converted to tenderness1 and dismissed his lord together with my own cruel temper4 #fd4 ',after which1 rejoiced at the release of the king of birds1 he returned many thanks and blessings to me1 and instructed me to go up in this manner to you1 that my labour1 so he said1 should not have been a burden by lack of reward4 #fe4 ',and so it is out of gratitude for the deliverance of his king and in my behalf1 that this most righteous being1 whosoever he may be1 who under the outward appearance of a bird roused in one moment tenderness of mind in the heart of a person like me1 has arrived of his own accord together with his master at your zenana4' ,the king was filled by these words with great joy and amazement4 ,he assigned to the king of swans a golden throne with a footstool1 a seat well becoming a king2 for it had brilliant feet glittering with the lustre of various jewels1 was spread with a most costly and lovely cover1 and provided with a soft cushion on its back4 ,to ,sumukha he offered a bamboo seat fit for a chief minister to sit upon4 ,then the ,bodhisattva1 considering that it was now the proper time to make a complimentary address1 spoke to the king in a voice as soft as the sound of anklets4 #ff4 ',thy body1 adorned with lustre and loveliness1 is in good health1 ,i hope1 ,o health-deserving prince4 ,and so1 ,i hope1 is also that other body of thine which is made up of thy righteousness4 ,does it frequently emit1 so to speak1 its breath of pious discourses and gifts8 #fg4 ',thou hast dedicated thyself1 hast thou not8 to the task of protecting thy subjects1 distributing reward or punishment in due time1 so as to make both thy illustrious glory and the people's affection1 together with their welfare1 always increase8 #fh4 ',hast thou not the assistance of affectionate and honest ministers1 averse to fraud and skilled in the management of affairs1 with whom to consider the interest of thy subjects8 ,thy mind is not indifferent to this important matter1 ,i hope8 #fi4 ',when the kings1 thy vassals1 after incurring abatement of their splendour by thy policy and vigour1 entreat thee to show them mercy1 thou wilt generously follow the impulse of pity1 ,i hope1 without1 however1 indulging in trustfulness1 which is nothing but the sleep of carelessness8 #gj4 ',are thy actions1 tending to secure the unobstructed pursuit of dharma1 artha1 and kma1 not applauded by the virtuous1 ,o hero among men1 and wide-spread in the world1 so to say1 by the effect of thy renown8 ,and thy enemies have but sighs to hurt them1 ,i hope8' ,in reply to these questions the king1 manifesting by his gladness the placidity of his senses#aeh1 spoke to him3 #aeh ,the placidity of his senses is indicative of his having subdued his evil passions1 so that he could give a satisfactory account of his royal occupations4 ,in the ,pli redactions of our story1 each question is immediately followed by its answer1 which is affirmative1 of course1 and the wording of which exactly corresponds to the question4 #ga4 ',now my welfare is assured in every respect1 ,o swan1 for ,i have obtained the long wished-for happiness of meeting with your holy persons4 #gb1 #gc4 ',this man1 having captured thee in the snare1 did not hurt thee1 ,i hope1 in the exuberance of his joy with his pain-inflicting stick8 ,so it happens1 in fact1 when there arises calamity to birds1 that the mind of those knaves1 soiled by exulting joy1 impels them to sinful actions4' ,the ,bodhisattva spoke3 #gd-gg4 ',i did not suffer1 great king1 while in that most distressing condition1 nor did this man behave towards me at all like an enemy4 ,when he perceived ,sumukha staying there1 though uncaught1 out of love for me1 as if he1 too1 had been caught1 he addressed him with great kindness1 prompted by curiosity and astonishment4 ,afterwards1 having been propitiated by the gentle words of ,sumukha1 he released me from the snare1 and setting me free1 showed respect and honour to me4 ,it is for this reason that ,sumukha1 wishing this man's good1 told him to bring us hither4 ,may then our arrival cause happiness also to him6' ,the king said3 #gh1 #gi4 ',having eagerly longed for your arrival1 ,i bid welcome here to both of you4 ,the sight of you is a feast to my eyes and causes me extreme gladness4 ,as to that ,nishda1 ,i will bestow a rich gift upon him presently4 ,having shown kindness to both of you1 he deserves a high reward4' ,then the king honoured the ,nishda by a munificent gift of great wealth4 ,after which1 he again addressed the king of swans3 #hj4 ',ye have come here to this residence1 which is yours1 indeed4 ,pray1 set aside1 then1 cramping reserve with respect to me1 and make known in what way and how ,i may serve your wants4 ,for my riches are at your service4 #ha4 ',a friend expressing his wants in frank speech1 causes a greater satisfaction to a wealthy man1 than he could obtain from his riches4 ,for this reason1 unreservedness among friends is a great benefit4' ,then1 being also very curious to converse with ,sumukha1 the king casting his admiring looks on him1 addressed him thus3 #hb4 ',surely1 new acquaintances are not bold enough to speak frankly to the newly acquired friend1 in whose mind they have not yet got footing4 ,still1 they will use at least kind language1 adorned by courteous terms4 #hc4 ',it is for this reason that ,i beg also ,thy ,honour to favour me with thy conversation4 ,so thou wouldst realise my desire of acquiring thy friendship and increase the gladness of my heart4' ,on these words1 ,sumukha1 the commander-in-chief of swans1 bowing respectfully to the king1 spoke3 #hd4 ',a conversation with thee who art great ,indra's equal1 is a kind of festival4 ,who1 therefore1 would not feel that this token of thy friendly disposition surpassed his wishes8 #he1 #hf4 ',but would it not have been an unbecoming act of insolence for an attendant to join in the conversation of the two monarchs1 of men and of birds1 while they were exchanging lovely words of friendship8 ,no1 a well-educated person does not act in that way4 ,how1 then1 could ,i1 knowing this1 follow that way8 ,on this account1 great prince1 ,i was silent1 and if ,i need thy pardon1 ,i deserve it4' ,in reply to these words the king1 expressing by his countenance his gladness and admiration1 eulogised ,sumukha4 #hg4 ',justly the world takes delight in hearing the fame of thy virtues4 ,justly the king of swans made thee his friend4 ,such modesty and accomplished demeanour is displayed by none but those who have subdued their inner self4 #hh4 ',therefore ,i sincerely trust that these friendly relations1 now commenced between us1 will never be broken off4 ,the meeting of pious persons1 indeed1 produces friendship4' ,then the ,bodhisattva1 understanding that the king was eagerly desirous of their friendship and inclined to show them his affection1 addressed him in terms of praise3 #hi4 ',following the impulse of thy generous nature1 thou hast acted towards us as one should act to one's best friend1 although our acquaintance has only been made just now4 #ij4 ',whose heart1 then1 would not be won1 illustrious prince1 by such honourable treatment as thou hast shown us8 #ia4 ',whatever profit thou expectest from relations with me1 ,o lord1 or however important thou mayst deem them1 it is a matter of fact that thou hast displayed thy hospitable disposition by practising hospitality1 ,o thou lover of virtues6 #ib4 ',but this is no wonder in a self-subdued prince such as thou1 who bearest thy royal duties for the interest of thy subjects1 intent on penance and profound contemplation1 like a ,muni4 ,thou1 in truth1 hadst but to follow the inclination of thy excellent nature to become a storehouse of virtues4 #ic4 ',it is virtues that procure to their possessor the satisfaction of such praise1 as ,i did celebrate of thee4 ,they afford happiness1 but in the strongholds of vice there dwells no bliss4 ,what conscious being1 then1 knowing this to be the constant law as to virtue and vice1 would resort to the wrong way which diverges from his good8 #id4 ',not by military prowess nor by the strength of his treasury nor by a successful policy will a prince reach that high rank1 which he may obtain even without exertion and expense1 if he but follow the right path which consists in the cultivation of virtues4 #ie4 ',virtues are visited even by such bliss1 as attends the ,lord of the ,devas2 the virtuous alone attain humility2 virtues alone are the sources of glory2 it is on them that the magnificence of sovereignty rests4 #if4 ',virtues alone1 possessing greater loveliness than moonshine1 are able to appease enemies1 be their mind never so ferocious by indulgence in jealous anger and pride1 be their selfishness never so deep-rooted by a long continuance of hatred4 #ig4 ',for this reason1 ,o sovereign1 whose rule earth obeys with its proud kings who bow to thy lustre1 foster the love of virtues in thy people1 setting them an example by the undiminished splendour of thy modesty and the rest of thy virtues4 #ih4 ',the good of his subjects is the first care of a king1 and the way leading to it tends to his bliss both 7in this world and in the next7#aei4 ,and this end will be attained1 if the king loves righteousness2 for people like to follow the conduct of their ruler#afj4 #aei ,or perhaps3 tends to the happiness of both 7his subjects and himself74 #afj ,cp4 ,story ,,xiii1 stanzas #ch1 #ci4 #ii4 ',mayst thou1 then1 rule thy land with righteousness1 and may the ,lord of the ,celestials have thee in his guard6 ,but though thy presence purifies those who rest on thee1 yet must ,i leave thee now4 ,the sorrow of my fellow-swans draws me to them1 so to speak4' ,the king and all those present approved of the words spoken by the ,bodhisattva4 ,then he dismissed both excellent swans in the most honourable and kind terms4 ,the ,bodhisattva mounted upward to the sky1 which1 adorned by the serene beauty of autumn1 was as dark-blue as a spotless sword-blade1 and followed by ,sumukha1 his commander-in-chief1 as by his reflected image1 joined his tribe of swans4 ,and those1 by the very sight of him1 were filled with the utmost gladness4 #ajj4 ,and after some time that swan1 a passionate lover as he was of compassion for his neighbour1 came back to the king with his swans1 and discoursed to him on the ,law of ,righteousness4 ,and the king with respectfully bowed head in return honoured him4 99 99 99 99 99 ,in this way1 then1 the virtuous1 even when in distress1 behave in such manner as cannot be imitated by the impious2 how much less are the latter able to follow up the conduct of the virtuous1 when favoured by fortune6 ,this story is also to be adduced1 when praising pious language3 ',in this manner a pious language conduces to the good of both#afa4' ,likewise1 when treating of pious friends3 ',in this manner they who possess a pious friend will be successful even in dangerous circumstances4' ,also to exemplify the fact of the presbyter nanda having been a companion 7to the ,lord7 still in previous births3 ',so this presbyter sharing the vicissitudes of the ,bodhisattva1 cherished affection and veneration 7for the ,lord7 for a long1 long time4' #afa ,viz4 the speaker and the listener4 ,this much-renowned tale of the two fabulous swans is thrice told in the collection of ,pli ,gtakas1 edited by ,fausbll3 ,no4 #ejb ,hamsagtakam1 ,no4 #ecc ,kullahamsagt41 and ,no4 #ecd ,mahhamsagt4 ,of them ,no4 #ejb is almost an abridgement of ,no4 #ecd4 ,these two show another redaction of the tale than that which is contained in ,no4 #ecc4 ,our author used some recension closely related to the redaction of ,no4 #ecc2 some of his stanzas are almost identical with the ,pli gths4 ,from a note in ,tawney's translation of the ,kathsaritsgara 7,,ii1 p4 #ejf7 ,i learn that ,rgendralla ,mitra found the story of the golden swans in the ,bodhisattva ,avadna1 one of the ,hodgson ,,mss4 ,it is probable that the work quoted is the ,bodhisattvvadnakalpalat1 which is being edited by ,sarak ,kandra ,ds1 in the ,bibliotheca ,indica4 ,but as the story in question has not yet been published and the list of contents in the preface of that work is here of no help1 ,i could not find out in which pallava it is told4 ,moreover compare ,kathsaritsgara #c1 #bf-ce and #aad1 #ag foll4 ,the self-denial of the commander-in-chief has its counterpart in the behaviour of the srasa bird in the main story of the third book of the ,hitopadesa4 ,,xxiii4 ,,the ,,story ,,of ,,mah,,bodhi4 7,cp4 the ,pli ,gtaka1 ,no4 #ebh1 ,fausb4 ,v1 #bbg-bdf47 ,the compassion of the virtuous for those who once were their benefactors1 does not diminish even by injuries done to them4 ,such is their gratitude1 and to this extent have they imbibed the virtue of forbearance4 ,this will be taught as follows4 ,in the time when the ,lord was a ,bodhisattva1 he was a wandering ascetic1 it is said1 named ,mahbodhi#afb4 ,when still a householder1 he had made a regular and thorough study of such branches of learning as are esteemed in the world1 and being curious of fine arts1 had also acquainted himself with them4 ,afterwards1 having renounced the world1 as he was exerting himself for the benefit of the world1 he directed his mind more earnestly to the study of the law-books1 and obtained the mastership in that science4 ,thanks to his possession of a store of merit1 the loftiness of his wisdom1 his knowledge of the world1 and his superior skill in the art of conversing with men1 it happened that to whatever country he went1 his company was sought for1 and his person cherished by the learned as well as by such princes as patronized the learned1 by ,brhmans living in the world as well as by other ascetics4 #afb ,this name means '7possessing7 great wisdom4' #a4 ,virtues acquire splendour by their appearing on the ground of meritorious actions#afc1 but it is by the gracefulness of their practice1 that they will gain the affection of men and partake of the most distinguished worship even from the side of one's enemies1 obliged to do so by regard for their own reputation4 #afc ,our author never forgets to point out the importance of the possession of much punya1 cp4 ,story ,,xiv1 p4 #acc1 and ,story ,,xv1 p4 #acf4 ,now that ,great-minded ,one1 wandering about with the object of doing good to men1 in villages1 towns1 markets1 countries1 kingdoms1 royal residences1 reached the realm of a king who1 having heard of the splendour of his many virtues1 was rejoiced at the report of his arrival4 ,having been informed of it long before1 he had a dwelling-place built for him in a lovely spot in his own pleasure-gardens4 ,at his arrival1 he made him enter his kingdom in the most honourable manner1 going to meet him and showing him other tokens of esteem4 ,he attended on him and listened to his teaching1 as a pupil observes his spiritual teacher4 #b4 ,to a lover of virtues1 the arrival of a virtuous guest1 coming confidingly to his wealth-abounding home1 is a kind of feast#afd4 #afd ,cp4 ,story ,,vi1 stanza #cj4 ,and the ,bodhisattva for his part favoured him with daily discourses on religious subjects1 delightful to both the ears and the heart1 by which he gradually prepared him to walk on the road to salvation4 #c4 ,those who love the ,law desire to give religious instruction even to such people as have not shown them their attachment1 they will do so out of compassion for their neighbour4 ,how should they not teach him who1 like a pure vessel1 is eager to accept their instruction and to manifest his love8 ,but the ministers of that king1 though receiving the honour due to their learning1 and his counsellors1 though also treated with respect1 could not bear the constantly increasing honour paid to the magnificence of the ,bodhisattva's virtues4 ,jealousy had tainted their minds4 #d4 ,the glory and renown of a man who shows his ability to fascinate mankind by the superiority of his virtues1 suffices to kindle the fire of envious feeling in those who are honoured only on account of their professional skill4 ,they were unable to vanquish him in open contest in disputes on topics of the law-books1 and at the same time were sorry to see the king's constant attachment to the ,law of ,righteousness4 ,then1 in order to rouse his disaffection towards the ,bodhisattva1 they proceeded almost in this manner4 ',your ,majesty1' so would they say1 'should not put his confidence in that wandering monk ,bodhi4 ,it is evident that he must be a kind of spy of some rival king1 who having learnt ,your ,majesty's love of virtues and inclination towards ,righteousness1 avails himself of this clever fellow with his soft1 smooth1 and deceitful tongue1 to entice you into baleful habits and to be informed of your actions4 ,for this devotee of ,righteousness1 as he pretends to be1 instructing ,your ,majesty exclusively to practise compassionateness and to foster the miserable feeling of shame1 induces you to take upon yourself such vows of a religious life as are incompatible with your royal and military duties1 prejudicial to the promotion of material interests 7artha7 and pleasures 7kma71 and subject to the dangers attending a bad policy4 ,indeed1 it is out of pure charity that1 in the way of exhorting you1 he suggests the line of conduct you should follow2 nevertheless1 he likes to converse with the messengers of other kings1 and is far from being a stranger to the contents of the manuals of political wisdom which treat of the duties of kings4 ,accordingly this matter fills our hearts with apprehension4' ,such language spoken with the intention of causing estrangement1 being often repeated and by many who feigned to have in view the good of the king1 could not fail to have its effect4 ,his attachment and veneration for the ,bodhisattva shrunk under the influence of his distrust1 and his disposition towards him became changed4 #e4 ,whether a succession of loud-roaring tremendous thunderbolts or of those other thunderbolts1 whose name is calumny1 pierce the ears of men1 does there exist anybody who can remain unshaken by them1 trustful and firm in the confidence of his own power8 ,now1 as the absence of trust lessened the king's affection and veneration for the ,great ,being1 the king was no more1 as before1 careful to pay him due honour4 ,but the ,bodhisattva1 owing to his pure-heartedness1 did not mind it2 'kings are distracted by many occupations1' so he thought4 ,still1 when he perceived the coolness and lack of attention from the side of the courtiers1 he understood that he had incurred the king's displeasure1 and taking his triple staff1 his waterpot and the other utensils of a wandering ascetic1 made preparations for his departure4 ,the king1 hearing his resolution1 as he was partly moved by a remnant of his old affection1 partly would not neglect an act of politeness and civility1 went up to him1 and in order to show his trouble and pretended desire to retain him1 said3 #f4 ',for what reason are you determined to go away1 leaving us all of a sudden8 ,have you perhaps to complain of some lack of attention on our part1 which has roused your fears8 ,if this is the case1 you suspect us without reason1 it must have been an omission4' ,the ,bodhisattva replied3 #g4 ',my departure has a good reason4 ,not that so trifling a matter as ill-treatment has irritated me1 but because you have ceased to be a vessel of righteousness in consequence of your deceitful behaviour1 for this reason ,i set out from hence4' ,at this moment the king's favourite dog came running to the ,bodhisattva in a hostile manner and barked at him with wide-opened mouth4 ,pointing at this dog1 he said again3 ',why1 let this animal bear witness to the case1 ,your ,majesty4 #h1 #i4 ',formerly this dog was accustomed to fondle me2 then he was imitating your example4 ,but now he betrays your feelings by his barks1 for he does not know how to feign4 ,surely1 he must have heard from you harsh words on my account1 as will happen when former affection has been destroyed2 and now1 forsooth1 he is acting up to them1 that he may please you2 for such is the behaviour of servants who eat the bread of their lord4' ,this reproof filled the king with shame1 and made him cast down his eyes4 ,the acuteness of mind of the ,bodhisattva touched him and moved his heart4 ,he thought it was not proper to continue his false protestations of love1 and bowing reverentially to him1 spoke3 #aj4 ',you were indeed the subject of such conversation as you said4 ,audacious people used that language in my council1 and ,i1 absorbed in business1 overlooked the matter4 ,you must forgive me1 then1 and stay here4 ,pray1 do not go4' ,the ,bodhisattva said3 ',surely1 it is not on account of ill-treatment that ,i want to go1 ,your ,majesty1 nor am ,i driven out by resentment4 ,but considering1 it is now no proper time to stay here1 ,your ,majesty1 for this reason ,i go4 ,do but take this in view4 #aa4 ',if1 either by attachment or from apathy1 ,i should not go of my own accord now1 as ,i needs must1 after the honourable hospitality shown to me has lost its beauty1 having become an ordinary one1 verily1 would it not hereafter come to the point that ,i should be seized by the neck and turned out8 #ab4 ',not with a heart sore with hatred am ,i about to leave you1 but considering this the proper course to follow now4 ,former benefits are not effaced from the heart of the pious by the stroke of one affront4 #ac4 ',but an ill-disposed man is not fit to be had for a patron1 no more than a dried-up pond will serve him who is in want of water4 ,if profit may be gained from the side of such a one1 it requires much care to acquire it1 and the result will be meagre and not unmixed4 #ad4 ',he1 however1 who desires ease and dislikes trouble1 must attend only on such a patron who has composed his mind and by his placidity resembles a great lake of pure water in autumn4 ,so is the well-known line of conduct approved of men4 #ae4 ',further1 he who is averse to one intent on showing his attachment2 likewise he who1 attending on somebody who dislikes him1 afflicts himself2 thirdly1 he who is slow in remembering former benefits--such persons bear only the shape of a man and raise doubts as to their real nature4 #af4 ',friendship is destroyed both by lack of intercourse and profusion of attentions1 also by frequent requests4 ,therefore1 desiring to protect this remnant of our affection from the dangers of my residing here1 ,i now take my leave4' ,the king said3 ',if ,your ,reverence has a strong determination to go1 thinking your departure to be indispensable1 pray1 deign to favour us by coming back here again1 will you8 ,friendship ought to be kept safe also from the fault of lack of intercourse1 did you not say so8' ,the ,bodhisattva replied3 ',your ,majesty1 sojourning in the world is something subject to many hindrances1 for a great many adversaries in the shape of various calamities attend it4 ,thus considering1 ,i cannot make the positive promise1 that ,i shall come again4 ,i can only express my wish to see you another time1 when there may be some indispensable reason for coming4' ,having in this way appeased the king1 who dismissed him in the most honourable manner1 he set off from his realm1 and feeling his mind troubled by intercourse with people living in the world1 took up his abode in some forest-place4 ,staying there1 he directed his mind to the exercise of meditation and before long came to the possession of the four ecstatic trances 7dhyna7 and the five kinds of transcendent knowledge 7abhig74 ,now1 while he was enjoying the exquisite happiness of tranquillity1 the remembrance of the king1 accompanied by a feeling of compassion1 appeared to his mind4 ,and1 as he was concerned about the present state of that prince1 he directed his thoughts towards him1 and saw#afe that his ministers were each enticing him to the tenets of the 7false7 doctrine which he professed4 ,one among them endeavoured to win him for the doctrine according to which there should be no causality1 taking for examples such instances1 where it is difficult to demonstrate causality4 #afe ,viz4 as the effect of his divine eye 7divyam kakshuh71 one of the five abhigs4 #ag4 ',what1' said he1 'is the cause of the shape1 the colour1 the arrangement1 the softness and so on of the stalks1 the petals1 the filaments and the pericarps of the lotuses8 ,who diversifies the feathers of the birds in this world8 ,in just the same manner this whole universe is the product of the work of essential and inherent properties1 to be sure4' ,another1 who held a ,supreme ,being 7svara7 for the first cause1 expounded him the tenets of his lore4 #ah4 ',it is not probable that this universe should exist without a cause4 ,there is some being who rules it1 ,eternal and ,one4 ,it is ,he who in consequence of the fixation of ,his mind on ,his transcendental volition1 creates the world and again dissolves it4' ,another1 on the contrary1 deceived him by this doctrine3 ,this universe is the result of former actions1 which are the cause of fortune1 good and ill2 personal energy has no effect at all to modify it4 #ai4 ',how1 indeed1 may one being create at the same time the manifold and boundless variety of the different substances and properties8 ,no1 this universe is the product of former actions4 ,for even he who is skilled in striving for his happiness comes into mishap4' ,another again enticed him to be solely attached to the enjoyment of sensual pleasures1 by means of such reasoning as is heard from the adherents of the doctrine of annihilation4 #bj4 ',pieces of wood1 differing in colour1 properties1 and shape1 cannot be said to exist as the result of actions1 and yet they exist1 and once perished they do not grow up again4 ,something similar is to be said of this world4 ,for this reason one must consider pleasures the main object of life4' ,another1 pretending to instruct him in his royal duties1 recommended to him such practices as are taught in the science of the ,kshatriyas1 and which1 following the winding paths of political wisdom 7nti71 are soiled by cruelty and contrary to righteousness 7dharma74 #ba4 ',you must avail yourself of men1 as of shady trees1 considering them fit objects to resort to4 ,accordingly1 endeavour to extend your glory by showing them gratitude1 only as long1 until your policy ceases to want their use4 ,they are to be appointed to their task in the manner of victims destined for the sacrifice4' ,so those ministers desired to lead the king astray1 each on the path of his own false doctrines4 ,the ,bodhisattva1 then1 perceiving that the king1 owing to his intercourse with wicked people and his readiness to allow himself to be guided by others whom he trusted1 was about to fall into the precipice of false doctrines1 was affected with compassion and pondered on some means of rescuing him4 #bb4 ,the pious1 in consequence of their constant practice of virtues1 retain in their mind the good done to them1 whereas the evil they experienced drops from their mind1 like water from a lotus-petal4 ,having taken his resolution as to the proper thing to be done in the case1 he created in his own hermitage1 by dint of magic1 a large monkey1 whose skin he stripped off1 making the rest of his body disappear4 ,wearing that skin1 created by himself1 he presented himself at the entrance-gate of the king's palace4 ,after being ushered in by the doorkeepers1 he was admitted to the royal presence4 ,he passed successively the guards who were posted outside1 and the different courts filled with officers1 ,brhmans1 military men1 messengers1 and notable townsmen1 and entered the audience-hall1 the doors of which were kept outside by doorkeepers with swords and staves2 the king was sitting on his throne surrounded by his assembly of learned and wise men1 magnificently dressed and orderly arranged4 ,the monarch went to meet him1 and showed him every honour and respect due to a guest4 ,after the usual exchange of compliments and kind reception1 when the ,bodhisattva had taken the seat offered to him1 the king1 who was curious about that monkey-skin1 asked him how he got it1 saying3 ',who bestowed this monkey-skin on the ,reverend1 procuring by that deed a great favour to himself8' ,the ,bodhisattva answered3 ',i got to it by myself1 ,your ,majesty1 ,i did not receive it from anybody else4 ,while sitting or sleeping on the hard ground strewed only with thin straw1 the body suffers1 and the religious duties cannot be performed at ease4 ,now1 ,i saw a large monkey in the hermitage and thought so within myself3 ,oh6 here is the right instrument ,i want to perform my religion1 if ,i had but the skin of this monkey6 sitting or sleeping on it1 ,i shall be able to accomplish the rules of my religion1 without caring even for royal couches spread with the most precious clothes4 ,in consequence of this reflection1 after subduing the animal ,i took his skin4' ,on hearing that account1 the king who was polite and well-educated replied nothing to the ,bodhisattva1 but feeling something like shame1 cast down his eyes4 ,his ministers1 however1 who before that already bore a grudge to the ,great ,being1 seized this opportunity of declaring their opinion1 and looking with beaming faces at the king and pointing at the ,bodhisattva1 exclaimed3 ',how entirely the ,reverend is devoted to the love of his religion which is his only delight6 ,what a constancy is his6 ,what ability to put into effect the best means for the realisation of his aims6 ,it is a wonder that being alone and emaciated by penance1 he was able to subdue so large a monkey1 who had just entered his hermitage6 ,at all events1 may his penance be successful#aff6' ,in reply to them1 the ,bodhisattva1 without losing his placidity of mind1 said3 ',your honours1 blaming me1 should not disregard the fair tenets of your doctrines4 ,this is not the way by which to make the glory of learning shine4 ,your honours must consider this4 #aff ,the last words are the usual complimentary blessing said to ascetics4 ,when asking after their health1 it is similarly said3 'is your penance successful8' #bc4 ',he who despises his adversaries with such words as are destructive to his own doctrine1 such a one1 so to speak1 wishes the dishonour of his enemy at the cost of his own life4' ,after thus reproaching those ministers collectively1 the ,great ,being1 wishing to revile them once more individually1 addressed that minister who denied causality in these terms3 #bd4 ',you profess that this universe is the product of essential and inherent properties4 ,now1 if this be true1 why do you blame me8 ,what fault is mine1 if this ape died in consequence of his nature8 ,therefore1 ,i have rightly killed him4 #be4 ',if1 however1 ,i committed a sin by killing him1 it is evident that his death is produced by an 7external7 cause4 ,this being so1 you must either renounce your doctrine of non-causality or use here such reasoning as does not befit you4 #bf4 ',further1 if the arrangement1 colour c4 of the stalks1 petals c4 of lotuses were not the effect of some cause1 would they not be found always and everywhere8 ,but this is not so1 they are produced from seeds being in water c42 where this condition is found1 they appear1 not where it is not found4 ',this1 too1 ,i would propound to ,your ,worship1 to consider it well4 #bg4 ',he who denies the agency of cause by means of reasoning with arguments1 does not such a one desert his own tenets#afg8 ,on the other hand1 if he is averse to the use of argument1 say1 what will he do with his sole tenet 7not supported by argument78 #afg ,as far as using argument by means of reasoning implies adherence to causality4 ,moreover1 the word hetu the ,bodhisattva employs here means both 'cause' and 'reason4' #bh4 ',and he who1 not perceiving the cause in some particular case1 proclaims for this very reason1 that there does not exist causality at all1 will not such a one1 when he learns the manifest power of causality in that case1 grow angry at it and oppose it with invectives8 #bi4 ',and if somewhere the cause is latent1 why do you say with assurance1 it does not exist8 ,though it is1 it is not perceived for some other cause1 as for instance the white colour of the sun's disc is not seen at sunset4 ',moreover1 sir1 #cj4 ',for the sake of happiness you pursue the objects you desire1 and will not follow such things as are opposed to it4 ,and it is for the same purpose that you attend on the king4 ,and notwithstanding this1 you dare deny causality6 #ca4 ',and1 if nevertheless you should persist in your doctrine of non-causality1 then it follows that the death of the monkey is not to be ascribed to any cause4 ,why do you blame me8' ,so with clear arguments the ,high-minded ,one confounded that advocate of the doctrine of non-causality4 ,then addressing himself to the believer in a ,supreme ,being1 he said3 ',you1 too1 never ought to blame me1 noble sir4 ,according to your doctrine1 the ,lord is the cause of everything4 ,look here4 #cb1 #cc4 ',if the ,lord does everything1 ,he alone is the killer of that ape1 is ,he not8 ,how can you bear such unfriendliness in your heart as to throw blame on me on account of the fault of another8 ,if1 however1 you do not ascribe the murder of that valiant monkey to ,him because of ,his compassionateness1 how is it that you loudly proclaim1 the ,lord is the cause of this ,universe8 ',moreover1 friend1 believing1 as you do1 that everything is done by the ,lord#afh1 #afh ,the ,bodhisattva is much helped here by the double sense implied by the words sarvam svarakritam1 meaning 'all is created by the ,lord' as well as 'everything is done by the ,lord4' #cd4 ',what hope have you of propitiating the ,lord by praise1 supplication1 and the like8 ,for the ,self-born ,being works those actions of yours himself4 #ce4 ',if1 however1 you say1 the sacrifice is performed by yourself1 still you cannot disavow that ,he is the author of it4 ,he who is self-acting out of the fulness of ,his power1 is the author of a deed1 no other4 #cf1 #cg4 ',again1 if the ,lord is the performer of all sins1 however many there are committed1 what virtue of ,his have you in view that you should foster devotion to ,him8 ,on the other hand1 if it is not ,he who commits them1 since ,he abhors wickedness1 it is not right to say that everything is created by the ,lord4 #ch1 #ci4 ',further1 the sovereignty of the ,lord must rest either on the lawful order of things 7,dharma7 or on something else4 ,if on the former1 then the ,lord cannot have existed before the ,dharma4 ,if effected by some external cause1 it should rather be called bondage2 for if a state of dependency should not bear that name1 what state may not be called sovereignty8 ',nevertheless1 if in spite of this reasoning1 attached to the doctrine of ,devotion#afi and without having well reflected on its probability or improbability1 #afi ,the belief in a ,supreme ,being1 ,lord 7svara71 is in itself of course also a belief in the strong effectiveness of devotion 7bhakti74 #dj4 ',you persist in holding the ,supreme ,being and ,lord for the sole cause of the whole universe1 does it1 then1 become you to impute to me the murder of that chief of monkeys1 which has been decided by the ,supreme ,being8' ,so reasoning with a well-connected series of conclusive arguments1 the ,high-minded ,one struck dumb1 so to speak1 the minister who was an adherent of the ,lord 7svara7-supreme cause4 ,and turning to that minister who was a partisan of the doctrine of former actions1 he addressed him in a very skilful manner1 saying3 ',no more does it become you1 too1 to censure me4 ,according to your opinion1 everything is the consequence of former actions4 ,for this reason1 ,i tell you1 #da4 ',if everything ought to be imputed exclusively to the power of former actions1 then this monkey has been rightly killed by me4 ,he has been burnt by the wild fire of his former actions4 ,what fault of mine is to be found here that you should blame me8 #db4 ',on the other hand1 suppose ,i did a bad action in killing the ape1 ,i must be the cause of his death1 not his former actions4 ,further1 if you state1 that karma 7always7 produces 7fresh7 karma1 nobody will reach final emancipation#agj in your system4 #agj ,final emancipation necessarily implies cessation of actions1 for it is the same thing as total extinction4 #dc4 ',verily1 if something like this should be seen3 happiness enjoyed by him who lives in circumstances productive of suffering1 or sufferings visiting such a one whose circumstances are instruments of happiness1 then we should have the right to infer1 it is beyond question1 that good and evil fortune depend exclusively on former actions4 #dd4 ',but1 in fact1 this rule as to the appearance of happiness and sufferings is nowhere seen4 ,consequently1 former actions are not the sole and entire cause of them4 ,further1 it is possible that there ceases to be new karma4 ,and this lacking1 whence should you get the old karma 7indispensable for the maintenance of the ,universe78 #de4 ',if1 nevertheless1 you persist in your doctrine of the former actions1 for what reason do you judge me to have caused the death of that ape8' ,in this manner the ,high-minded ,one1 expounding irrefutable arguments1 put him to silence so that it seemed as if he had made him take the vow of silence4 ,next he said smilingly to that minister who was an adherent of the doctrine of annihilation3 ',how extremely eager your honour is to blame me1 if at least you really are a partisan of the doctrine of annihilation4 #df4 ',if there does not exist anything like a future existence after death1 why should we avoid evil actions1 and what have we to do with the folly of holding good actions in esteem8 ,he alone would be wise who behaves according to impulse1 as he likes best4 ,if this doctrine be true1 it is right indeed1 that ,i killed that ape4 #dg1 #dh4 ',if1 however1 it is fear of public opinion which causes such a one to eschew bad actions by following the path of virtue1 he will1 nevertheless1 not escape the criticism of public opinion1 because of the contradiction between his words and his deeds3 nor will he obtain the happiness presenting itself on the road of his destiny1 owing to the same awe of public opinion4 ,is1 then1 such a one1 allowing himself to be misled by a fruitless and delusive doctrine1 not the meanest of simpletons8 ',as to your statement1 when you said3 #di4 ',pieces of wood1 differing in colour1 properties and shape1 cannot be said to exist as the result of actions1 and yet they exist1 and once perished they do not grow up again4 ,something similar is to be said of this world1 pray1 tell me1 what reason have you for believing so1 after all8 #ej4 ',if1 notwithstanding this1 you persist in your attachment to the doctrine of annihilation1 what reason is it that you should censure the murderer of a monkey or a man8' ,so the ,great ,being silenced that adherent of annihilation by means of a refutation of conspicuous elegance4 ,then he addressed that minister who was so skilled in the science of princes4 ',for what reason1' he said1 'do you also censure me1 if you really consider the line of conduct as taught in the love of political science to be the right one8 #ea4 ',according to that doctrine1 in truth1 deeds good or evil are to be performed for the sake of material profit2 having once risen1 a man shall bestow his wealth1 indeed1 for his benefit on actions of righteousness 7dharma#aga74 #aga ,cp4 ,story ,v1 stanzas #ah-bb4 ',on this account ,i tell you4 #eb4 ',if for the sake of personal interest honest proceedings may be neglected even with respect to affectionate relations#agb1 what reason have you to censure me about that ape whom ,i killed for the sake of his skin1 putting into effect the policy taught also in your books8 #agb ,the ,pli recension expresses this by the drastic utterance3 'the would-be wise advocates of the khattavigg say3 you may kill your father or mother or eldest brother1 yea your children and wife1 if such be your interest4' #ecagc4 ',on the other hand1 if such a deed is to be blamed for its cruelty1 and is certain to have evil consequences1 by what means do you resort to a lore which does not acknowledge this8 #agc ,i follow the emendation of the editor mukhena1 not the senseless reading of the ,,mss4 sukhena4 #ed4 ',now1 if such is the manifestation of what is called policy in your system1 say1 of what kind may be the error1 called want of policy8 ,oh6 the audacious who1 despising mankind1 propound injustice by the way of authoritative law-books6 #ee4 ',nevertheless1 if you maintain that false doctrine--is it not prescribed in the books of your sect in plain terms8--well1 it is not ,i who should be blamed on account of the death of that ape1 since ,i followed the path of that policy which is taught in your books4' ,in this manner1 then1 the ,high-minded ,one vanquished by a strong assault those ministers in spite of their influence on the bystanders1 in spite also of their habitual boldness4 ,and when he understood he had won over the assembly with the king1 wishing to expel from their hearts the grief he had caused them by killing the monkey1 he addressed the king1 saying3 ',in fact1 ,your ,majesty1 ,i never killed any living creature#agd4 ,i did but put into effect my power of creation4 ,this skin ,i stripped off a monkey whom ,i had created1 with the object of using it as the topic of this very conversation4 ,do not therefore judge me falsely4' ,so speaking1 he dissolved the illusion 7of the ape-skin7 he had produced by magic4 ,then1 seeing that the king and his assembly were now in apt state of mind to be converted1 he said3 #agd ,vnaram is a gloss1 ,i suppose4 #ef4 ',what person1 who perceives that all things produced emanate from causes2 who feels himself acting by his free will2 who believes in another world after this2 who maintains right tenets2 who cherishes compassionateness--may kill any living being8 ',do but consider this1 great prince4 #eg4 ',how should the believer in the true and rational doctrine commit a deed which1 to be sure1 neither the denier of causality1 nor the believer in absolute dependence1 nor the materialist1 nor the follower of the lore of political wisdom would perform for the sake of a little glory8 #eh4 ',a man's creed1 ,o best of men1 be it the true or a false one1 is the motive which induces him to actions corresponding with it4 ,for people show the tenets of their belief by their words and actions1 since their purposes comply with the line of conduct1 prescribed by their creed4 #ei4 ',and for this reason the excellent lore is to be cherished1 but a bad lore must be abandoned1 for it is a source of calamity4 ,one must take this course in this way3 keeping with the virtuous1 but keeping afar from wicked people4 #fj4 ',indeed1 there are such monks--goblins they should rather be called--who wander about in the dress of the self-restrained1 but have not subdued their senses4 ,it is they who ruin simple people by their false views1 not unlike such serpents as cause harm by the venom of their looks4 #fa4 ',the discordant voices of the adherents of the doctrine of non-causality and the rest1 disclose their special natures1 in the same manner as jackals are betrayed by their howling4 ,for this reason a wise man ought not to cherish such persons but should 7rather7 care for their good1 if he have the power to do so4 #fb4 ',but no one1 however illustrious his glory may be in the world1 should make friends with an unfit person1 not even for interest's sake4 ,even the moon suffers loss of loveliness1 when soiled by its conjunction with a gloomy winter-day4 #fc4 ',therefore1 avoiding the company of those who are avoiders of virtues and frequenting those who know how to foster virtues1 make your glory shine by rousing in your subjects the love of virtue and dissolving their attachment to vice4 #fd4 ',observing the ,law of ,righteousness1 you might cause your subjects1 for the greater part indeed1 to be intent on good behaviour and to keep to the path which leads to ,heaven4 ,now you have to protect your people and you are willing to exert yourself with this object4 ,well1 then1 betake yourself to the ,dharma2 its rules of discipline 7vinaya7 make its road a lovely one4 #fe4 ',purify your moral conduct 7sila71 earn the glory of a charitable giver1 direct your mind to friendliness towards strangers1 just as if they were your relations1 and may you rule your land for a long time with righteousness and an uninterrupted observance of your duties6 ,in this way you will gain happiness1 glory1 and ,heaven4 #ff4 ',if he fail to protect the peasants1 his tax-payers1 both the husbandmen and the cattle-breeders1 who are like trees abounding in flowers and fruits1 a king gets into difficulties concerning such wealth as consists in fruits of the earth4 #fg4 ',if he fail to protect those who live by buying and selling different merchandises1 traders1 and townsmen1 who gratify him by paying the customs1 he raises difficulties for himself with respect to his treasury4 #fh4 ',likewise a prince who1 having no reason to complain of his army1 fails to honour it1 and disregards his military men who have shown their valour on the battle-field and are renowned for their skill in the science of arms1 surely such a king will be deserted by victory in battle4 #fi4 ',in the very same way a king who stains his behaviour by disregard of the religious men1 excellent by morals or learning or supernatural power 7yoga7 and illustrious by such virtues as attend on high-mindedness1 will be destitute of the rejoicings of ,heaven4 #gj4 ',as one who plucks an unripe fruit kills the seed without finding juice1 so a king raising unlawful tributes1 ruins his country without obtaining profit from them4 #ga4 ',on the other hand1 as a tree abounding in excellent properties1 grants the enjoyment of its fruits at the time of their ripeness1 in the very same manner a country1 well protected by its ruler1 provides him with the triad of religious and material prosperity and enjoyment4 #gb4 ',keep attached to yourself faithful ministers1 clever and wise in promoting your interests1 likewise honest friends1 and your family1 attaching their hearts by words agreeable to them1 and by gifts offered to them in a flattering manner4 #gc4 ',for this reason1 then1 let ,righteousness be always the guide of your actions1 having your mind bent on securing the salvation of your subjects4 ,may you1 while saving your people by administering justice free from partiality and hatred1 secure the worlds for yourself#age6' #age ,this term 'worlds' lokh is a common appellation of the happy state or states after death4 ,thus the ,high-minded ,one led that king away from the wrong road of false doctrines and put him and his attendants on the ,excellent ,path4 ,after which he directly mounted to the sky1 worshipped by the assembly with heads reverentially bowed and hands folded1 and returned to his residence in the forest4 99 99 99 99 99 ,in this manner1 then1 the compassion of the virtuous for those who were once their benefactors does not diminish even by injuries done to them2 such is their gratitude1 and to this extent have they imbibed the virtue of forbearance4 ,considering thus1 one must not forget a former benefit because of such a trifle as an injury4 ,also1 when discoursing on the ,buddha1 it may be said3 ',in this manner the ,lord1 even before he reached ,supreme ,wisdom1 defeated the doctrines of other teachers and taught the ,truth4' ,further1 when censuring erroneous doctrines or inversely when praising the true faith1 this story is to be adduced1 saying3 ',in this manner a false doctrine cannot bear strong arguments1 because it has no support1 and is to be avoided4' ,,xxiv4 ,,the ,,story ,,of ,,the ,,great ,,ape4 7,cp4 the ,pli ,gtaka1 ,no4 #eaf1 ,fausb4 ,v1 #fh-gd47 ,the virtuous grieve not so much for their own pain as for the loss of happiness incurred by their injurers4 ,this will be taught now4 ,there is a blessed region on one side of the ,himavat4 ,its soil1 pervaded with different metallic ores1 might be called its body perfumed with lovely and various ointments2 and its magnificent woods and forests constituted its upper garment1 as it were1 consisting in a mantle of dark silk4 ,the slopes and declivities of that landscape were adorned by their picturesque scenery1 which harmonized the inequality of colours and shapes and combinations1 so that they seemed to have been arranged purposely and with care4 ,in this recreation-ground of the ,vidydharas1 moistened by the waters of many mountain-streams passing through it1 abounding in deep holes1 chasms1 and precipices1 resounding with the dull and shrill noise of humming bees and caressed by lovely winds fanning its various trees with their beautiful flowers1 fruits1 and stems1 the ,bodhisattva was once1 it is said1 an ape of great size who lived alone4 ,but even in that state he had not lost his consciousness of the ,dharma1 he was grateful1 noble-natured1 and endowed with great patience2 and ,compassion1 as if retained by attachment1 would never leave him4 #a4 ,the earth with its forests1 its great mountains and its oceans perished many hundred times at the end of the yuga1 either by water or fire or wind1 but the great compassion of the ,bodhisattva never perishes4 ,subsisting1 then1 like an ascetic1 exclusively on the simple fare of leaves and fruits of the forest-trees1 and showing pity in various circumstances and ways to such creatures as he met within the sphere of his power1 the ,high-minded ,one lived in the said forest-region4 ,now1 one time a certain man wandering about in all directions in search of a stray cow1 lost his way1 and being utterly unable to find out the regions of the sky1 roamed at random1 and reached that place4 ,there1 being exhausted by hunger1 thirst1 heat1 and toil1 and suffering from the fire of sorrow which blazed within his heart1 he sat down at the foot of a tree1 as if pressed down by the exceeding weight of his sadness4 ,looking around1 he saw a number of very tawny tinduka-fruits#agf1 which being ripe had fallen off4 ,after enjoying them1 as the hunger which tortured him much made them seem very sweet to him1 he felt a very strong desire to find out their origin2 and looking sharply around on all sides1 he discovered the tree from whence they came4 ,this tree had its roots on the border of the sloping bank of a waterfall1 and hung down its branches1 loaded with very ripe fruits which gave them a tawny hue at their ends4 ,craving for those fruits1 the man mounted to that slope1 and climbing up the tinduka-tree1 reached a branch with fruit overhanging the precipice4 ,and his eagerness to get the fruit induced him to go along it to its very end4 #agf ,the tinduka or tinduk is the diosperos embryopteris1 a common tree1 not tall1 evergreen with long1 glimmering leaves4 ,see ,watt1 ,dictionary of the ,economic ,products of ,india1 ,,iii1 pp4 #ada-ade4 ',the fruit is eatable1 but excessively sour2' it is a food of the poor4 #b4 ,then on a sudden1 that branch1 hanging down1 unable to bear its too heavy burden1 broke off with a noise and fell down1 as if hewn with a hatchet4 ,and with that branch he fell headlong in a large precipice surrounded on all sides by steep rock-walls1 like a pit2 but as he was protected by the leaves and plunged into deep water1 he came off without breaking any of his bones4 ,after getting out of the water1 he went about on all sides1 looking out for some way by which he might escape1 but saw none4 ,as he found no outlet and realised that he must starve there very soon1 he despaired of his life1 and tortured by the heart-piercing dart of heavy sorrow burst into tears1 that moistened his sad face4 ,overwhelmed by discouragement and painful thoughts1 he lamented somewhat in this manner4 #c4 ',down ,i fell into this precipice in the midst of this forest remote from human approach4 ,who1 however carefully seeking1 may discover me1 except ,death8 #d4 ',who will rescue me out of this place1 into which ,i was precipitated1 like a wild beast caught in a pit-fall8 ,no relations1 no friends have ,i near1 only swarms of mosquitoes drinking my blood4 #e4 ',alas1 the night within this pit conceals from me the aspect of the universe4 ,i shall no more see the manifold loveliness of gardens1 groves1 arbours1 and streams4 ,no more the sky resplendent with its jewel ornament of wide-scattered stars4 ,thick darkness1 like a night in the dark half of the month1 surrounds me4' ,thus lamenting1 that man passed there some days1 feeding on the water and the tinduka-fruits which had come down together with himself4 ,now1 that great ape wandering through that part of the forest with the purpose of taking his food1 came to that place1 beckoned as it were by the wind-agitated branches of that tinduka-tree4 ,climbing on it and looking over the waterfall1 he perceived that man lying there and in want of relief1 and saw also his eyes and cheeks sunken1 and his limbs emaciated1 pale1 and suffering from hunger4 ,the wretched situation of the man roused the compassion of the great monkey1 who setting aside the care for his meal1 fixed his eyes intently on the man and in a human voice uttered this3 #f4 ',thou art in this precipice inaccessible to men4 ,well1 tell me then1 please1 who thou art and by what cause thou hast come there4' ,then the man1 casting up his eyes to the great ape1 bowing his head and folding his hands as a supplicant1 spoke3 #g1 #h4 ',i am a man1 illustrious being4 ,having lost my way and roaming in the forest1 ,i came into this distress1 while seeking to get fruits from this tree4 ,befallen by this heavy calamity1 while away from my friends and kindred1 ,i beseech thee1 protector of troops of monkeys1 be also my protector4' ,these words succeeded in stirring the boundless pity of the ,great ,being4 #i4 ,a person in distress1 without friends or family to help him1 imploring help with anxious looks and folded hands1 would rouse compassion in the heart even of his enemies2 to the compassionate he is a great attraction4 ,then the ,bodhisattva1 pitying him1 comforted him with kind words1 such as he could hardly expect in that time4 #aj4 ',be not afflicted1 thinking thou hast lost thy strength by the fall into this precipice or that thou hast no relations to help thee4 ,what those would do for thee1 ,i will do it all4 ,do not fear4' ,and after these comforting words the ,great ,being provided the man with tindukas and other fruits4 ,then with the object of rescuing him1 he went away to some other place1 and exercised himself in climbing having on his back a stone of a man's weight4 ,having learnt the measure of his strength and convinced himself that he was able to bring up the man out of the waterfall1 he descended to the bottom of it1 and moved by compassion1 said these words to the man3 #aa4 ',come1 climb upon my back and cling fast to me1 while ,i shall bring out both thee and the usefulness of my body4 #ab4 ',for the pious pronounce this to be the usefulness of the body1 otherwise a worthless thing1 that it may be employed by the wise as an instrument for benefiting our neighbour4' ,the other agreed1 and after reverentially bowing to the ape1 mounted on his back4 #ac4 ,so with that man on his back1 stooping under the pain of the exceeding heaviness of his burden1 yet1 owing to the intensity of his goodness1 with unshaken firmness of mind1 he succeeded in rescuing him1 though with great difficulty4 #ad4 ,and having delivered him1 he enjoyed the highest gladness1 but was so exhausted1 that he walked with an unstable and tottering step1 and chose some cloud-black slab of stone to lie upon1 that he might take his rest4 ,pure-hearted as he was and being his benefactor1 the ,bodhisattva did not suspect danger from the part of that man1 and trustingly said to him3 #ae1 #af4 ',this part of the forest being easily accessible1 is exposed to the free course of ferocious animals4 ,therefore1 that nobody may kill me and his own future happiness by a sudden attack1 while ,i am taking my rest from fatigue1 thou must carefully look out in all directions and keep guard over me and thyself4 ,my body is utterly tired1 and ,i want to sleep a little while4' ,the man promised to do so4 ,assuming the frank language of honesty1 he said3 ',sleep1 sir1 as long as you like1 and may your awaking be glad6 ,i stay here1 keeping guard over you4' ,but when the ,great ,being1 in consequence of his fatigue1 had fallen asleep1 he conceived wicked thoughts within his mind4 #ag4 ',roots to be obtained with hard effort or forest-fruits offered by chance are my livelihood here4 ,how can my emaciated body sustain life by them8 how much less1 recover its strength8 #ah4 ',and how shall ,i succeed in traversing this wilderness hard to pass1 if ,i am infirm8 ,yet1 in the body of this ape ,i should have food amply sufficient to get out of this troublesome wilderness4 #ai4 ',although he has done good to me1 ,i may feed on him1 ,i may1 for he has been created such a being4 ,i may1 for here the rules given for times of distress#agg are applicable1 to be sure4 ,for this reason ,i have to get my provisions from his body4 #agg ,the so-called paddharma1 cp4 stanza #h of ,story ,,xii4 #bj4 ',but ,i am only able to kill him while he is sleeping the profound and quiet sleep of trustfulness4 ,for if he were to be attacked in open fight1 even a lion would not be assured of victory4 ',therefore1 there is no time to lose now4' ,having thus made up his mind1 that scoundrel1 troubled in his thoughts by sinful lust which had destroyed within him his gratitude1 his consciousness of the moral precepts1 and even his tender innate feeling of compassion1 not minding his great weakness of body1 and listening only to his extreme desire to perform that vile action1 took a stone1 and made it fall straight down on the head of the great ape4 #ba1 #bb4 ,but1 being sent by a hand trembling with weakness and hastily1 because of his great cupidity1 that stone1 flung with the desire of sending the monkey to the complete sleep 7of death71 destroyed his sleep4 ,it did not strike him with its whole weight1 so that it did not dash his head to pieces2 it only bruised it with one of its edges1 and fell down on the earth with a thundering noise4 #bc1 #bd4 ,the ,bodhisattva1 whose head had been injured by the stone1 jumped up hastily2 and looking around him that he might discover his injurer1 saw nobody else but that very man who stood before him in the attitude of shame1 confounded1 timid1 perplexed1 and dejected1 betraying his confusion by the ashy-pale colour of his face1 which had lost its brightness2 sudden fright had dried up his throat1 drops of sweat covered his body1 and he did not venture to lift up his eyes4 ,as soon as the great ape realised that the man himself was the evildoer1 without minding the pain of his wound any longer1 he felt himself utterly moved4 ,he did not become angry1 nor was he subdued by the sinful feeling of wrath4 ,he was rather affected with compassion for him who1 disregarding his own happiness1 had committed that exceedingly vile deed4 ,looking at him with eyes wet with tears1 he lamented over the man1 saying3 #be1 #bf4 ',friend1 how hast thou1 a man1 been capable of doing an action like this8 ,how couldst thou conceive it8 how undertake it8 ,thou1 who wast bound to oppose with heroic valour any foe whosoever eager to hurt me would have assailed me6 #bg4 ',if ,i felt something like pride1 thinking ,i performed a deed hard to be done1 thou hast cast away from me that idea of haughtiness1 having done something still more difficult to do4 #bh4 ',after being brought back from the other world1 from the mouth of ,death1 as it were1 thou1 scarcely saved from one precipice1 hast fallen into another1 in truth6 #bi4 ',fie upon ignorance1 that vile and most cruel thing6 for it is ignorance that throws the miserable creatures into distress1 7deceiving them7 with 7false7 hope of prosperity4 #cj1 #ca4 ',thou hast ruined thyself1 kindled the fire of sorrow in me1 obscured the splendour of thy reputation1 obstructed thy former love of virtues1 and destroyed thy trustworthiness1 having become a mark for 7the arrows of7 reproach4 ,what great profit1 then1 didst thou expect by acting in that manner8 #cb4 ',the pain of this wound does not grieve me so much as this thought which makes my mind suffer1 that it is on account of me that thou hast plunged into evil1 but that ,i have not the power of wiping off that sin4 #cc1 #cd4 ',well then1 go with me1 keeping by my side1 but mind to be always in my sight1 for thou art much to be distrusted4 ,i will conduct thee out of this forest1 the abode of manifold dangers1 again into the path which leads to the dwellings of men1 lest roaming alone in this forest1 emaciated and ignorant of the way1 thou shouldst be assailed by somebody who1 hurting thee1 would make fruitless my labour spent in thy behalf4' ,so commiserating that man1 the ,high-minded ,one conducted him to the border of the inhabited region1 and having put him on his way1 said again3 #ce4 ',thou hast reached the habitations of men1 friend2 now thou mayst leave this forest-region with its fearful thickets and wildernesses4 ,i bid thee a happy journey and wish that thou mayst endeavour to avoid evil actions4 ,for the harvest of their evil results is an extremely painful time4' ,so the great ape pitying the man1 instructed him as if he were his disciple2 after which he went back to his abode in the forest4 ,but the man who had attempted that exceedingly vile and sinful deed1 tortured by the blazing fire of remorse1 was on a sudden struck with a dreadful attack of leprosy4 ,his figure became changed1 his skin was spotted with vesicles which1 becoming ulcers and bursting1 wetted his body with their matter1 and made it putrid in a high degree4 ,to whatever country he came1 he was an object of horror to men2 so hideous was his distorted form2 neither by his appearance did he resemble a human being nor by his changed voice1 indicative of his pain4 ,and people1 thinking him to be the embodied ,devil1 drove him away1 threatening him with uplifted clods and clubs and harsh words of menace4 ,one time1 roaming about in some forest1 he was seen by a certain king who was hunting there4 ,on perceiving his most horrible appearance--for he looked like a ,preta#agh1 the dirty remains of his garments having at last dropped off1 so that he had hardly enough to cover his shame--that king1 affected with curiosity mingled with fear1 asked him thus3 #agh ,see supra1 note on p4 #adg4--;,as to the punishment of this treacherous man 7mitradhruk71 cp4 a similar punishment of the slanderer ,kokliya in ,suttanipta ,,iii1 #aj4 #cf1 #cg4 ',thy body is disfigured by leprosy1 thy skin spotted with ulcers2 thou art pale1 emaciated1 miserable2 thy hair is dirty with dust4 ,who art thou8 ,art thou a ,preta1 or a goblin1 or the embodied ,devil1 or a ,ptana#agi8 ,or if one out of the number of sicknesses1 which art thou who displayest the assemblage of many diseases8' #agi ,a ,ptana is a kind of ghost looking terrible4 ,they live in cemeteries1 and like to feed on human flesh4 ,upon which the other1 bowing to the prince1 answered in a faltering tone3 ',i am a man1 great king1 not a spirit4' ,and being asked again by the king1 how he had come into that state1 he confessed to him his wicked deed1 and added these words3 #ch4 ',this suffering here is only the blossom of the tree sown by that treacherous deed against my friend4 ,o1 surely1 its fruit will be still more miserable than this4 #ci4 ',therefore1 you ought to consider a treacherous deed against a friend as your foe4 ,with kindheartedness you must look upon friends1 who are kind-hearted towards you4 #dj4 ',those who adopt a hostile behaviour against their friends1 come into such a wretched state already in this world4 ,from hence you may infer what will be in the other world the fate of those who1 sullied in their mind by covetousness and other vices1 attempted the life of their friends4 #da4 ',he1 on the other hand1 whose mind is pervaded with kindness and affection for his friends1 obtains a good reputation1 is trusted by his friends and enjoys their benefits4 ,he will possess gladness of mind and the virtue of humility1 his enemies will consider him a man hard to offend1 and finally he will gain residence in ,heaven4 #db4 ',thus knowing the power and the consequences of good and evil behaviour with respect to friends1 ,o king1 hold fast to the road followed by the virtuous4 ,he who goes along on this will attain happiness4' 99 99 99 99 99 ,in this manner1 then1 the virtuous grieve not so much for their own pain as for the loss of happiness incurred by their injurers4 ,so is to be said1 when discoursing on the great-mindedness of the ,tathgata1 and when treating of listening with attention to the preaching of the ,law2 likewise when dealing with the subjects of forbearance and faithfulness towards friends2 also when demonstrating the sinfulness of evil deeds4 ,,xxv4 ,,the ,,story ,,of ,,the ,s,,arabha4 7,cp4 the ,pli ,gtaka1 ,no4 #dhc1 ,fausb4 ,,iv1 #bfg-bge47 ,even to him who attempts their life the intensely compassionate show pity in his distress2 they will not disregard such a one4 ,this will be taught in the following4 ,one time1 it is said1 the ,bodhisattva was a sarabha#ahj1 living in a remote part of a certain forest4 ,that region1 lying beyond the path and the noise of men1 was a dwelling-place of manifold tribes of forest-animals4 ,its many roots1 trees1 and shrubs were immersed in the thick and high grass which covered its soil1 untrodden by travellers and showing nowhere any trace of vehicles and carriages1 the tracks of whose feet or wheels might have beaten something like a road or border-line2 yet1 it was intersected with channels and full of ant-hills and holes4 ,that sarabha had a solid body1 endowed with strength1 vigour1 and swiftness2 he was distinguished by the beautiful colour of his skin4 ,as he was addicted to practising compassion1 he cherished friendly feelings towards all animals4 ,possessing the virtue of contentment1 he subsisted only on grasses1 leaves and water1 and was pleased with his residence in the forest4 ,so he adorned that part of the forest1 longing1 like a ,yogin1 for complete detachment4 #ahj ,not the common deer of that name seems to be meant1 but the fabulous animal sarabha1 said to be eight-legged1 very strong1 and a match for lions and elephants4 #a4 ,bearing the shape of a forest-animal1 but possessing the intellectual faculties of a man1 he lived in that solitary wilderness1 showing1 like an ascetic1 mercy to all living beings1 and contenting himself1 like a ,yogin1 with blades of grass4 ,now once upon a time it happened that the king who was the ruler of that country came near that place4 ,mounted on his excellent horse1 holding his bent bow and arrow in his hand1 and being eager to try his skill of arms on the game1 he was pursuing the deer with speed1 indulging in the excitement 7of the chase74 ,so he was carried away by his horse1 an animal of extraordinary swiftness1 and separated by no small distance from his retinue1 a body of elephants1 horse1 chariots1 and footmen4 ,as soon as he saw the ,great ,being from afar1 he was resolved on killing him1 and keeping ready his bow strung with a sharp arrow1 spurred his horse to chase the ,high-minded ,one4 ,but the ,bodhisattva had no sooner perceived the king on horseback assailing him1 than he took to flight with the utmost swiftness2 not because he would have been powerless to stand and fight his aggressor1 but because he had desisted from acts of violence and anger4 ,while being pursued by the king1 meeting with a large hole on his way1 he quickly jumped over it1 as if it were a small puddle1 and continued his flight4 ,when the excellent horse1 running after the sarabha in the same direction as swiftly as ever he could1 arrived at that hole1 he hesitated to risk the leap1 and of a sudden stood still4 #b4 ,then the king1 as he was1 his bow in his hands1 tumbled down from horseback and fell headlong into the large hole1 as a warrior of the ,daityas sinks into the ,ocean4 #c4 ,keeping his eyes fixed on the sarabha1 he had not noticed that chasm4 ,so he fell by the fault of his want of circumspection1 as he lost his balance by the sudden stopping of his horse from his great swiftness4 ,now1 the sound of the trampling of hoofs ceasing1 the ,bodhisattva began to think3 'has that king1 perhaps1 really turned back8' ,then1 turning his head and looking behind1 he saw the horse without his rider standing on the brink of that chasm4 ,on perceiving this1 his thoughts turned to this reasoning3 ',no doubt1 the king must have fallen into this chasm4 ,no tree is here spreading its thick foliage1 the sheltering shade of which might invite to sit down and rest1 nor is here any lake to be found fit for bathing in its water as blue and as pure as a petal of a blue lotus4 ,nor1 since he entered this wild forest-region haunted by ferocious animals1 is he likely to have dismounted and left his excellent horse in some place1 that he might either take his rest or continue hunting alone4 ,no more is there here any jungle in which he might be hidden4 ,surely1 that king must have fallen into this hole4' ,after he had convinced himself of this1 the ,high-minded ,one felt the utmost commiseration for him who sought his life4 #d1 #e4 ',but lately this monarch possessed the enjoyments of royalty1 being worshipped like the ,lord of the ,devas by crowds of people revering him with clasped hands4 ,his army attended him1 a mixed host of chariots1 horsemen1 footmen1 and elephants1 adorned with gay banners1 glittering in their armour and weapons1 and marching to the brisk tones of music4 ,his head was sheltered by the lovely umbrella1 and the chowries fanning him made a beautiful effect with the shine of their 7jewelled7 handles4 #f4 ',and now at this moment he is lying below in this large chasm4 ,by the shock of his fall he must have broken his bones1 he has swooned or pines with sorrow4 ,alas6 ,to what a distress has he come6 #g4 ',common people1 whose mind has grown callous with suffering1 so to speak1 are not so much afflicted by their sorrows1 as men of high rank1 when calamities visiting them plunge them into grief1 something new to such as are accustomed to great delicacy4 ',he will never be able to escape from thence by himself4 ,if there is still some remnant of life in him1 then it is not right to abandon him to his fate4' ,so considering1 the ,high-minded ,one1 impelled by his compassion1 went to the brink of the precipice and perceived him struggling there4 ,his armour1 covered with dust1 had lost its splendour1 his diadem and his garments were utterly disarranged1 and the pain caused by the blows he had got in falling down afflicted his mind1 and brought him to despondency4 #h4 ,having seen the king in that wretched situation1 he forgot that it was his enemy1 and affected with pity felt an equal pain to his2 tears welled up in his eyes4 #i4 ,and he addressed him with modest and kind language1 manifesting his innate pious disposition and comforting him by the proper and respectful words he used in a distinct and lovely-sounding voice4 #aj4 ',thou hast received no hurt1 ,your ,majesty1 ,i hope1 coming into this hell-resembling chasm8 ,thou hast broken no limb1 ,i hope8 ,do thy pains grow less already8 #aa4 ',i am no goblin1 ,o most distinguished of men1 ,i am a forest-animal living within thy realm1 reared upon thy grass and water4 ,so thou mayst put confidence in me4 #ab4 ',do not despond1 then1 because of thy fall into the precipice4 ,i have the power to rescue thee from thence4 ,if thou thinkest me trustworthy1 then quickly command me and ,i come4' ,this marvellous speech of the animal roused the admiration of the king4 ,shame arose within his mind and he began1 in truth1 to reflect in this manner3 #ac4 ',how is it possible that he shows pity towards me1 his enemy1 of whose prowess he perceived himself to be the goal8 ,and how could ,i act so unbecomingly to this innocent one8 #ad4 ',oh6 ,how he confounds me by the sharp reproach of his softness6 ,it is ,i who am the animal1 the brute1 he is some being bearing only the shape of a sarabha4 ',he deserves1 therefore1 to be honoured by my acceptance of his friendly offer4' ,having thus made up his mind1 he spoke3 #ae-ag4 ',my body being covered by my armour has not been too heavily injured1 and the pain ,i feel from being crushed in this chasm is at least bearable4 ,yet1 that grievance caused by my fall does not torment me so much as my offence against a being so pure-hearted and holy as thou4 ,do not mind it1 ,i pray thee1 that relying on thy outward shape ,i took thee for a forest-animal1 not being aware of thy real nature4' ,then the sarabha1 inferring from these friendly words of the king1 that he agreed to his proposal1 exercised himself with the object of rescuing him1 bearing on his back a stone of a man's weight4 ,having learnt the extent of his strength1 determined upon rescuing the king1 he went down into the hole and drawing near to him1 spoke in a respectful tone3 #ah4 ',pray1 put up for a while with the necessity of touching this body of mine1 that1 with the object of obtaining my own happiness1 ,i may make thy face resplendent with contentment and joy4 ',your ,majesty1 deign therefore to mount upon my back and cling fast to me4' ,and he1 after declaring his approval1 mounted his back1 as if it were a horse's4 #ai4 ,then1 with the king on his back1 he climbed aloft with surpassing vigour and swiftness1 and holding high the forepart of his body1 resembled some 7stone-7elephant rising in the air1 as is represented on arches4 #bj4 ,after carrying the king out of that inaccessible place and making him rejoin his horse1 he was much rejoiced and told him the way to his capital1 and himself prepared to retire to his forest4 ,but the king1 moved with gratitude for his kind service1 so modestly rendered1 embraced the sarabha affectionately1 saying3 #ba4 ',this life of mine is at thy disposal1 ,o sarabha4 ,it is1 therefore1 unnecessary to add that thou must consider as thy property all that is within my power4 ,give me1 then1 the pleasure of visiting my capital1 and if thou likest it1 take up thy residence there4 #bb4 ',is it not unbecoming to me that ,i should set out for home alone1 leaving thee in this dreadful forest haunted by hunters1 where thou art exposed to suffering because of cold1 heat1 rain1 and other calamities8 ',well then1 let us go together4' ,then the ,bodhisattva eulogized him in modest1 soft and respectful terms1 answering thus3 #bc4 ',in lovers of virtues1 like thee1 ,o most excellent of men1 a behaviour like thine is the proper one4 ,for virtues1 constantly practised by pious persons1 turn out to be an essential part of their very nature4 #bd4 ',but since thou thinkest1 that ,i who am accustomed to the forest might be favoured by taking up my residence at thy home1 pray1 no more of this4 ,of one kind is the pleasure of men1 of another that of the forest-animals conformable to the habits of their kind4 #be4 ',if1 however1 thou wantest to do something pleasant to me1 then desist from hunting1 ,o hero1 for ever6 ,the poor beasts of the forest1 being brute and dull of intellect1 are worth pitying for this very reason4 #bf4 ',with respect to the pursuit of happiness and the removal of mischief1 the animals1 thou shouldst know1 are subject to the same feelings as men4 ,keeping this in mind1 deem it improper to do to others what would be a cause of displeasure1 if done to thyself4 #bg4 ',understanding that evil deeds entail loss of reputation1 censure by the virtuous1 and moreover suffering1 thou must extirpate the evil within thee1 considering it thy adversary4 ,it never becomes thee to overlook it1 no more than illness4 #bh4 ',it is by pursuing meritorious actions that thou obtainedst the royal dignity1 a thing highly esteemed by men and the abode of bliss4 ,that very store of merit thou must enlarge1 thou shouldst not enfeeble the ranks of the benefactors4 #bi4 ',gather meritorious actions1 the instruments of glory and happiness1 by munificent gifts1 7taking care7 to enhance their charm by 7distributing them at the right7 time and in a respectful manner2 by a moral conduct1 the right laws of which thou mayst learn by intercourse with virtuous persons#aha2 and by succeeding in making thy dispositions towards all creatures as well-wishing as to thyself4' #aha ,in the original two short syllables are wanting in the second pda of this stanza4 ,i imagine it should be read thus1 slena sdhu7gana7-samgataniskayena4 ,in this manner the ,high-minded ,one favoured the king1 firmly establishing him in the matters relating to the future life4 ,and the king accepted his words4 ,after which he entered his dwelling-place in the forest1 followed with respectful looks by the king4 99 99 99 99 99 ,in this manner the intensely compassionate show pity even to him who attempts their life1 when he is in distress2 they will not disregard such a one4 ,this story is to be told also when treating of commiseration1 when discoursing on the high-mindedness of the ,tathgata and on the subject of listening with attention to the preaching of the ,law4 ,likewise it is to be propounded when demonstrating that enmities are appeased by means of friendliness1 also when treating of the virtue of forbearance4 ',in this way it is seen that the ,high-minded1 even when in the state of beasts1 behave mercifully towards those who attempt their life4 ,how1 indeed1 should it become a human being or one who has taken the vow of a homeless life to be wanting in mercy towards the animals8 ,for this reason a pious man 7rya7 must show mercy to living beings4' ,,xxvi4 ,,the ,,story ,,of ,,the ,,ruru-,,deer4 7,cp4 the ,pli ,gtaka1 ,no4 #dhb1 ,fausb4 ,,iv1 #bee-bfc2 ,kariypitaka ,,ii1 #f47 ,to the virtuous no suffering exists but that of others4 ,it is this they cannot bear1 not their own suffering1 as will be taught by the following4 ,one time the ,bodhisattva1 it is said1 lived in the forest as a ruru-deer4 ,he had his residence in a remote part of a large wilderness1 far from the paths of men and overgrown with a rich1 manifold vegetation4 ,there were a great number of sls1 bakulas1 piylas1 hintlas1 tamlas1 naktamlas1 of vidula and nikula reeds and of shrubs2 thickets of simsaps1 tinisas1 sams1 palsas1 skas1 of kusa-grass1 bamboo and reeds encumbered it2 kadambas1 sargas1 argunas1 dhavas1 khadiras1 and kutagas abounded in it2 and the outstretched branches of many trees were covered as if by a veil with the tendrils of manifold creeping plants4 ,it was the abode of a great many forest-animals3 deer of the ruru1 prishata and srimara varieties1 yaks1 elephants1 gavaya-oxen1 buffaloes1 antelopes of the harina and the nyaku kind1 boars1 panthers1 hyenas1 tigers1 wolves1 lions1 bears1 and others4 ,among them that ruru-deer was conspicuous by its hue brilliant like pure gold and the very soft hair of his body1 which was moreover adorned and resplendent with spots of different lovely colours1 shining like rubies1 sapphires1 emeralds1 and beryls4 ,with his large blue eyes of incomparable mildness and brightness1 with his horns and hoofs endowed with a soft splendour1 as if they were made of precious stones1 that ruru-deer of surpassing beauty had the appearance of a moving treasury of jewels4 ,then1 knowing his body to be a much desirable object and being aware of the pitiless nature of man1 he liked to frequent such forest-tracks as were free from human intercourse1 and in consequence of his keen intellect1 was careful to avoid such places as were unsafe by the artifices of huntsmen1 their traps1 nets1 snares1 holes1 lime-twigs1 and the seeds and other food they strew down4 ,moreover1 he warned also the animals who followed after him to avoid them4 ,he exercised his rule over them like a teacher1 like a father4 #a4 ,where on earth will not people1 longing for their happiness1 honour the combination of paramount beauty and paramount intelligence1 hallowed by accomplished good actions8 ,now once upon a time it happened that the ,high-minded ,one1 residing in that wild part of the forest1 heard cries for help uttered by some man who was being carried away by the current of a rapid stream flowing near and lately swollen by the rains4 #b4 ',the rapid and swollen stream carries me away1 and there is nobody to help1 no vessel to take me4 ,come to me1 pitiful people2 come quickly to rescue a wretch4 #c4 ',my arms1 exhausted from fatigue1 are not able to keep my body on the water1 and nowhere can ,i find a ford4 ,help me then and soon1 there is no time to lose4' ,these piteous cries of distress struck the ,bodhisattva1 and as if he were wounded by them in his heart1 he rushed out of the thicket1 exclaiming those comforting words he had been wont to use in hundreds of previous existences and by which he had banished fear1 grief1 sadness1 and fatigue4 ,so even now he succeeded in bringing forth the words 'do not fear6 do not fear6' in plain human voice repeatedly and loudly4 ,and coming out of the forest he saw from afar that man1 like a precious present brought to him by the stream4 #d4 ,then1 resolved upon rescuing him and without minding the risk of his own life1 he entered the river that was running with tremendous rapidity1 like a brave warrior disturbing a hostile army4 #e4 ,he placed himself across his way1 then told him to cling fast to him4 ,and the man1 who was in the paroxysm of fear and had almost lost the power of his limbs1 his strength being exhausted1 climbed on his back4 #f4 ,nevertheless1 though he was mounted by the man and forced out of his way by the violence of the current1 the paramount excellence of his nature enabled him to keep his great vigour intact1 and he reached the riverbank according to the wish of that man4 #g4 ,having brought the man to the riverside and dispelled his weariness and pain1 obtaining by this a very great rejoicing himself1 he warmed his cold limbs with the warmth of his own body1 then dismissed him4 ',go1' he said1 showing him the way4 ,this marvellous propensity for affording succour1 such as is unparalleled in affectionate relations and friends1 touched the man to the quick1 and the beautiful shape of the ruru-deer roused his admiration and respect4 ,bowing his head to him1 he addressed him with kind words like these3 #h-aj4 ',no friend from childhood nor kinsman is capable of performing such a deed as thou hast done for me4 ,this life of mine1 therefore1 is thine4 ,if it were to be spent for some matter of thy interest1 however small1 ,i would esteem myself highly favoured4 ,why1 procure me that favour by ordering me to do something for thee1 in whatever respect ,thy ,honour thinks me fit for employment4' ,in reply to this the ,bodhisattva said approvingly3 #aa4 ',gratitude is not at all to be wondered at in a gentleman4 ,for this quality proceeds from his very nature4 ,but seeing the corruptness of the world1 even gratitude is nowadays reckoned among the virtues4 ',for this reason1 ,i tell thee this4 ,let thy grateful disposition not induce thee to relate to anybody1 that thou wast rescued by such an extraordinary animal4 ,my beautiful figure makes me too desirable a prey4 ,lo1 as a rule1 the hearts of men1 owing to their great covetousness1 possess little mercy or self-restraint4 #ab4 ',therefore1 take care to guard both thy own good properties and me4 ,a treacherous behaviour towards a friend never tends to bliss4 ',do not either trouble thy mind by anger because ,i speak so to thee4 ,i am but a deer1 unskilled in the deceitful politeness of men4 ,moreover1 #ac4 ',it is the fault of such people as are clever in fallacy and possess the talent of assuming a show of feigned honesty that even those whose honesty is sincere are looked at with suspicion4 ',so then1 thou wilt please me by doing as ,i said4' ,and the man promised to do so1 and after bowing to the ,great ,being and circumambulating him1 set out for his home4 ,now at that time there lived in that country a queen of some king who saw true dreams4 ,whatever extraordinary dream she dreamt was realised4 ,one time1 being asleep she had this dream about day-break4 ,she saw a ruru-deer of resplendent brilliancy1 shining like a heap of jewels of every kind1 standing on a throne and surrounded by the king and his assembly1 preaching the ,law in a human voice of an articulate and distinct sound4 ,affected with astonishment she awoke with the beating of drums which were to arouse her husband from sleep#ahb4 ,and she took the first opportunity to go and see the king1 who kindly received her not only with the honour she deserved but also with solicitous affection4 #ahb ,it was the custom to awake the king by the sound of music and songs4 ,see1 for instance1 ,rmyana ,,ii1 sarga #fe4 #ad4 ,then she1 whose bright eyes enlarged with astonishment and whose lovely cheeks were trembling from gladness1 presented her lord with the account of that marvellous dream as with a gift of homage4 ,when she had told her wonderful dream to the king1 she added this earnest request3 #ae4 ',therefore1 my lord1 pray endeavour to obtain that deer4 ,adorned with this jewel-deer1 your zenana would be as resplendent as the sky with the ,deer-asterism#ahc4' #ahc ,viz4 ,mrigasiras1 corresponding with the head of ,orion4 ,the king1 who trusted by experience the visions of her dreams1 readily complied with her desire1 partly that he might do something agreeable to her1 partly because he himself was covetous of obtaining that jewel-deer4 ,accordingly he ordered all his huntsmen to search for that deer1 and had this proclamation made public in his capital day after day3 #af4 ',there exists a deer gold-skinned and spotted with various colours shining like hundreds of jewels4 ,it is celebrated in the holy texts1 and some have got the sight of it4 ,whosoever will show that deer1 to him the king gives a very rich village and full ten lovely women4' ,now the man 7who had been rescued by the ,bodhisattva7 heard that proclamation again and again4 #ag4 ,as he was poor1 the reflection on the sufferings of poverty afflicted his heart1 but on the other hand he kept in mind the great benefit he had received from the ruru-deer4 ,distracted by cupidity and gratitude1 he was moved in both directions as in a swing by different considerations like these3 ',what1 then1 have ,i to do now8 ,shall ,i have regard to ,virtue or ,wealth8 ,shall ,i keep the promise to my benefactor rather than the duty of sustaining my family8 ,which must ,i esteem most highly1 the other world or this8 ,which must ,i follow1 the conduct of the pious or rather that of the world8 ,shall ,i strive after riches or rather after such good as is cherished by the virtuous8 ,whether to mind the present time or the time hereafter8' ,at last his mind disturbed by covetousness came to this conclusion4 ',if ,i have once obtained great wealth1' so he thought1 ',i shall be able by means of these riches to gain1 while enjoying the pleasures of this world1 also happiness in the other world1 being intent on honouring my kinsmen and friends1 guests and mendicants#ahd4' ,having so resolved1 putting out of his mind the benefit of the ruru-deer1 he went up to the king and said3 ',i1 ,your ,majesty1 know that excellent deer and his dwelling-place4 ,pray1 tell me to whom ,i shall show him4' ,on hearing this1 the king much rejoiced answered him1 ',well1 friend1 show him to myself1' and putting on his hunting-dress left his capital1 accompanied by a large body of his army4 ,conducted by the man1 he went to the aforesaid riverside4 ,then he encircled the forest adjoining it with the whole of his forces1 but himself bearing his bow1 wearing his finger-guard#ahe and surrounded by a select number of resolute and faithful men1 entered the thicket1 being shown the way by that man4 ,as they went onward1 the man discovering the ruru-deer who quietly and unsuspectingly was staying in his forest1 showed him to the king1 exclaiming3 ',here1 here is that precious deer1 ,your ,majesty4 ,may ,your ,majesty deign to look at him and be careful4' #ahd ,a similar reasoning is made by ,sakra1 when he tries the ,bodhisattva in his ,avishahya-existence1 see ,story ,v1 stanzas #ah-ba4 #ahe ,the finger-guard 7agulitrna7 is a contrivance used by archers to protect the thumb and fingers from being injured by the bowstring4 #ah4 ,so saying he raised his arm1 eager as he was to point at the deer1 and lo1 his hand fell down off his arm1 as if it had been cut off with a sword4 #ai4 ,indeed1 when directed at such objects hallowed by their extraordinary performances1 one's actions come immediately to ripeness1 provided that they are of consequence and there is but little to counterbalance them#ahf4 #ahf ,in other words1 in such cases the evil karma has so great a strength that a considerable amount of good works would be required in order to check the rapidity of the development of its fruit4 ,then the king1 curious to get the sight of the ruru-deer1 let his eyes pass along the way shown by the man4 #bj4 ,and in the midst of that wood1 dark as clouds newly formed1 he perceived a body shining with the lustre of a treasury of jewels1 and saw that deer1 dear by his illustrious properties4 ,so does the fire of lightning appear out of the womb of the cloud4 #ba4 ,charmed by the beauty of his figure1 the king1 eagerly desirous of catching him1 immediately curved his bow1 made the arrow bite its string and went up to him that he might hit him4 ,but the ,bodhisattva1 on hearing the noise of people on every side1 had thereby concluded that he must have been surrounded1 to be sure4 ,afterwards perceiving the king coming up ready to shoot off his arrow at him1 he understood there was no opportunity for running away4 ,then he uttered distinct articulate language1 addressing the king in a human voice4 #bb1 #bc4 ',stop a moment1 mighty prince1 do not hit me1 hero among men6 ,pray1 first satisfy my curiosity1 and tell me this4 ,who may have discovered my abode to thee1 far as it is from the paths of men1 saying that ,i1 such a deer1 dwell in this thicket8' ,the king1 touched by this wonderful address in a human voice and taking still more interest in him1 showed him that man with the point of his arrow4 ',this man1' he said1 'has disclosed thy extremely marvellous person to us4' ,but the ,bodhisattva knowing again that man1 spoke disapprovingly3 ',fie upon him6 #bd1 #be4 ',it is a true saying1 in truth better is it to take a log out of the water than to save an ungrateful person from it4 ,in this manner he returns that exertion made in his behalf6 ,how is it that he did not see that he destroyed his own happiness1 too1 at the same time8' ,now the king1 being curious to know what he might thus reproach1 vividly said to the ruru-deer3 #bf1 #bg4 ',on hearing thee censure somebody without catching the meaning of thy obscure words or knowing with respect of whom thou spokest them1 my mind is somewhat alarmed4 ,therefore1 tell me1 wonderful deer1 who is he on whose account thou speakest so8 ,is it a man or a spirit1 a bird or perhaps a forest-animal8' ,the ,bodhisattva spoke3 #bh4 ',no desire of blaming prompted me1 ,o king1 to this utterance1 but becoming aware of this blame-deserving action1 ,i spoke sharp words in order to prevent him from attempting to do such a thing again4 #bi4 ',for who would like to use harsh language to those who have committed a sin1 strewing1 so to speak1 salt upon the wound of their fault8 ,but even to his beloved son a physician is obliged to apply such medical treatment as is made necessary by his illness4 #cj4 ',he whom ,i1 moved by pity1 rescued1 when he was carried off by the current1 is the man who made this danger arise for me1 ,o best of men4 ,indeed1 intercourse with wicked people does not tend to bliss4' ,then the king1 casting on that man a stern look expressive of harsh reproach1 asked him3 ',oh1 in truth1 wast thou rescued before from such a distress by this deer8' ,and the man1 who was pale and perspired with fear1 sorrow1 and dejection1 answered in a low tone of shame3 ',yes1 ,i was4' ,upon which the king revilingly exclaimed3 ',fie upon thee6' and placing the arrow on the bowstring he continued3 ',do not think it a trifle6 #ca4 ',he whose heart was not even softened by an exertion like that employed in thy behalf1 is a vile representative of his fellow-creatures and brings them into dishonour4 ,why should this lowest of men live any longer8' ,with these words he grasped his bow in the middle and bent it in order to kill him4 ,but the ,bodhisattva1 overpowered by his great compassion1 placed himself between1 saying to the king3 ',stop1 ,your ,majesty1 stop1 do not strike one already stricken6 #cb4 ',at the very moment that he listened to the culpable enticement of ,cupidity1 his enemy1 at that moment surely1 he was ruined both in this world1 because of the loss of his good name1 and in the next too1 his righteousness being destroyed4 #cc4 ',yea1 in this way1 when their soundness of mind has faded away in consequence of unbearable sufferings1 men fall into calamities1 being allured by the prospect of rich profit1 like foolish moths attracted by the shining of a light4 #cd4 ',thou must1 therefore1 rather pity him and restrain thy wrath4 ,and if he wanted to obtain something by so acting1 let not his rash deed lack that reward4 ,for lo1 ,i am standing here with bent head awaiting thy orders4' ,this merciful and sincere desire to reward even the man who had ill-treated him excited the highest surprise of the king4 ,his heart became converted1 and looking up with veneration to the ruru-deer1 he exclaimed3 ',well said1 well said1 holy being4 #ce4 ',verily1 showing such mercy to him whose cruel offence against thee is evident1 thou art a human being by thy properties1 we do bear but the shape of men4 #cf4 ',further1 since thou deemest this knave worth commiseration1 and since he has been the cause of my seeing a virtuous person1 ,i give him the wealth he coveted and to thee the permission to go freely in this kingdom wherever it pleases thee4' ,the ruru-deer said3 ',i accept this royal boon1 illustrious king1 which is not given in vain4 ,therefore1 deign to give me thy orders1 that our meeting here may afford thee profit and that ,i may be of some use to thee4' ,then the king made the ruru-deer mount his royal chariot1 worshipping him like his teacher1 and led him with great pomp to his capital4 ,and having given him the reception due to a guest and invited him to place himself on the royal throne1 he with his wives and the whole retinue of his officers exhorted him to preach the ,law1 and raising his eyes to him with a kind expression of gladness mixed with reverence1 entreated him in this manner3 #cg4 ',there is a great diversity of opinions among men concerning the ,law1 but thou possessest the certainty about the ,law4 ,deign1 therefore1 to preach it to us4' ,upon which the ,bodhisattva raised his voice and preached the ,law to the king and his royal assembly in words distinctly spoken in a soft tone and elegantly composed4 #ch4 ',of the ,law with the manifold performances depending on it and with its subdivisions3 abstaining from injuring others1 from theft1 c41 this1 ,i believe1 is the brief summary ,mercy to the creatures4 ',look here1 illustrious prince4 #ci4 ',if mercy to all creatures should make men hold them like themselves or their own family1 whose heart would ever cherish the baleful desire for wickedness8 #dj4 ',but the lack of mercy is to men the cause of the greatest disturbance1 as it corrupts the action of their minds and words and bodies no less with respect to their family than to strangers4 #da4 ',for this reason he who strives for ,righteousness ought to keep to mercy1 which will yield rich profit4 ,mercy#ahg1 indeed1 engenders virtues1 as a fructifying rain makes the crops grow4 #ahg ,in the fourth pda of this stanza sa is a misprint for s4 #db4 ',mercy1 possessing a man's mind1 destroys in it the passion for injuring one's neighbour2 and his mind being pure1 neither his speech nor his body will be perverted4 ,so the love of one's neighbour's good always increases and becomes the source of many other virtues3 charity1 forbearance1 and so on1 which are followed by gladness of mind and are conducive to reputation4 #dc4 ',the merciful one does not arouse apprehension in the mind of others because of his tranquillity4 ,owing to his mercy1 everybody will hold him a person to be trusted1 as if he were their kinsman4 ,no agitation of passion will seize him whose heart has been made firm by mercy1 nor does the fire of anger blaze within his mind which enjoys the coolness of water1 thanks to mercy4 #dd4 ',why use many words8 ,for this reason the wise firmly believe that in ,mercy the whole of ,righteousness is contained4 ,what virtue1 indeed1 cherished by the pious does there exist which is not the consequence of ,mercy8 ,having this in mind1 be intent on ever fortifying thy mercy to all people1 holding them like thy son1 like thyself2 and winning by thy pious conduct the hearts of thy people1 mayst thou glorify thy royalty6' ,then the king praised these words of the ruru-deer1 and with his townsmen and landsmen became intent on acting up to the ,law of ,righteousness4 ,and he granted security to all quadrupeds and birds4 99 99 99 99 99 ,in this manner1 then1 for the virtuous no suffering exists but that of others4 ,it is this they cannot bear1 not their own suffering4 ,this story is also to be told when discoursing on compassion1 and may be adduced when treating of the high-mindedness of the virtuous1 also when censuring the mischievous4 ,,xxvii4 ,,the ,,story ,,of ,,the ,,great ,,monkey4 7,cp4 the ,pli ,gtaka1 ,no4 #djg1 ,fausb4 ,,iii1 #cgj-cge47 ,those who follow the behaviour of the virtuous win over even the hearts of their enemies4 ,this will be taught as follows4 ,in the heart of the ,himavat there is a blessed region1 whose soil is covered with many kinds of herbs of different efficacious properties1 and abounds in hundreds of forest-trees with their great variety and manifold arrangement of boughs1 twigs1 flowers1 and fruits4 ,it is irrigated by mountain-currents whose water possesses the limpidity of crystals1 and resounds with the music of manifold crowds of birds4 ,in that forest the ,bodhisattva lived1 it is said1 a chief of a troop of monkeys4 ,but even in that state--in consequence of his constant practice of charity and compassion--jealousy1 selfishness1 and cruelty1 as if they were at war with him because he attended on their enemies 7the virtues71 would not enter his mind4 ,there he had his residence on a large banian tree1 which by its height1 standing out superior against the sky like the top of a mountain1 might pass for the lord of that forest1 and by the thickness of its branches beset with dark foliage1 resembled a mass of clouds4 ,those branches were somewhat curved1 being loaded with excellent fruits of a size surpassing that of palmyra-nuts1 and distinguished by an exceedingly sweet flavour and a lovely colour and smell4 #a4 ,the virtuous1 even when they are in the state of animals1 have still some remainder of good fortune#ahh which tends to the happiness of their friends1 for whose sake they employ it1 in the same manner as the remainder of the wealth of people abroad may serve the wants of their friends4 #ahh ,in other words it is said1 that though their store of merit1 producing good fortune1 must have been exhausted according to their being born beasts1 yet there is left some remainder1 the effect of which may assuage them in that low state4 ,cp4 ,story ,,xxxiii1 stanza #b4 ,now one branch of that tree hung over a river which passed by that place#ahi4 ,now the ,bodhisattva1 far-sighted as he was1 had instructed his flock of monkeys in this manner3 ',unless ye prevent this banian-branch from having fruit1 none of you will ever be able to eat any fruit from the other branches#aij4' ,now it once happened that the monkeys overlooked one young and for this reason not very big fruit1 hidden as it was in the cavity of some leaf crooked by ants4 ,so that fruit grew on1 and in time developed its fine colour1 smell1 flavour1 and softness2 when it had ripened and its stalk became loose1 it dropped into the river4 ,being carried down the stream1 it stuck at last in the net-work of a fence 7let down in the river by the orders7 of a certain king1 who1 with his harem1 was sporting at that time in the water of that river4 #ahi ,in the ,pli redaction that river is the ,ganges and the king ,brahmadatta of ,benares4 #aij ,considering the abruptness of the narration1 it seems there is something wanting in the text4 ,in the ,pli redaction it is told that the ,bodhisattva1 having warned the monkeys that a fruit of that tree would fall in the water and bring them mischief1 causes them to destroy all germs of fruit on that branch in blossom-time4 #b4 ,spreading about its delicious smell of great excellency and delightful to the nose1 that fruit made the different other odours disappear1 that exhaled there from the garlands1 the rum1 and the perfumes of the bathing women1 however those scents were intensified by the union of the women interlacing each other4 #c4 ,this smell soon enchanted the women2 they enjoyed it with prolonged inhalations and half-shut eyes4 ,and being curious to know its origin1 they cast their eyes in all directions4 ,and while casting their eyes1 stirred by curiosity1 all around1 the women perceived that banian fig1 surpassing by its size a ripe palmyra-nut1 as it stuck to the net-work of the fence1 and having once discovered it1 they could not keep their eyes from it4 ,nor was the king less curious to know the nature of that fruit4 ,he had it brought to him1 and after examination by reliable physicians tasted it himself4 #d4 ,its marvellous flavour 7rasa7 raised the king's amazement1 as 7in a dramatic composition7 the marvellous sentiment 7rasa71 ravishing 7the mind of the spectators7 by a good representation1 rouses their admiration4 #e4 ,had its extraordinary colour and smell stirred his surprise before1 now its flavour filled him with the highest admiration1 and agitated him with lust4 ,though accustomed to dainties1 the king became so eager to enjoy that relish that this thought came to him3 #f4 ',if one does not eat those fruits1 in truth1 what fruit does one enjoy from his royalty8 ,but he who gets them is really a king1 and this without the toil of exercising royal power4' ,accordingly1 having made up his mind to find out its origin1 he reasoned in this way to himself4 ',surely1 the excellent tree1 whence came this fruit1 cannot be far from here and it must stand on the riverside4 ,for it cannot have been in contact with the water for a long time1 since it has kept its colour1 smell1 and flavour intact1 and is moreover undamaged and shows no trace of decomposition4 ,for this reason1 it is possible to pursue its origin4' ,having so resolved1 as he was possessed by a strong desire for that delicious flavour1 he ceased that water-sport1 and1 after taking such measures as were suitable for the maintenance of order in his capital 7during his absence71 set out1 accompanied by a great body of armed people equipped for expedition4 ,with them he marched up the river and enjoyed the different and various sensations proper to journeying in a forest-region1 clearing his way through thickets haunted by ferocious animals1 beholding woodlands of great natural beauty1 and frightening elephants and deer by the noise of his drums4 ,at last he reached the neighbourhood of that tree1 a place difficult for men to approach4 #g4 ,like a mass of clouds hanging down by the burden of their water1 this lord of trees appeared from afar to the eyes of the king1 dominating the other trees which seemed to look up to it as to their sovereign1 and1 though it stood near a steep mountain1 resembling a mountain itself4 ,the exceedingly lovely smell1 more fragrant than that of ripe mango fruits1 which was spreading from it and met the army as if it went to receive it1 made the king sure that this was the tree he sought for4 ,coming near1 he saw many hundreds of apes filling its boughs and branches and occupied in eating its fruits4 ,the king became angry with those monkeys who robbed him of the objects so ardently longed for1 and with harsh words as ',hit them6 hit them6 drive them away1 destroy them all1 these scoundrels of monkeys6' he ordered his men to assail them4 ,and those warriors made themselves ready to shoot off the arrows from their bows 7strung71 and uttered cries to frighten away the monkeys2 others lifted up clods and sticks and spears to throw at them4 ,they invaded the tree1 as if they were to attack a hostile fortress4 ,but the ,bodhisattva had perceived the approach of that noisy royal army moving with loud tumult and uproar1 like the billows of a sea roused by the violence of the wind2 he had seen the assault made on all sides of his excellent tree with a shower of arrows1 spears1 clods1 sticks1 which resembled a shower of thunderbolts2 and he beheld his monkeys unable to do anything but utter discordant cries of fear1 while they looked up to him with faces pale with dejection4 ,his mind was affected with the utmost compassion4 ,being himself free from affliction1 sadness1 and anxiety1 he comforted his tribe of monkeys1 and having resolved upon their rescue1 climbed to the top of the tree1 desirous to jump over to the mountain-peak near it4 ,and although that place could be reached only by many successive leaps1 the ,great ,being1 by dint of his surpassing heroism1 passed across like a bird and held the spot4 #h4 ,other monkeys would not be able to traverse that space even in two successive leaps1 but he1 the courageous one1 swiftly crossed it with one single bound1 as if it were a small distance4 #i4 ,his compassion had fostered his strong determination1 but it was his heroism which brought it to its perfection4 ,so he made his utmost effort to carry it out1 and by the earnestness of his exertion he found the way to it in his mind4 ,having mounted1 then1 on some elevated place of the mountain-slope1 he found a cane1 tall and strong1 deep-rooted and strong-rooted1 the size of which surpassed the distance 7between the mountain and the tree74 ,this he fastened to his feet1 after which he jumped back to the tree4 ,but as the distance was great and he was embarrassed by his feet being tied1 the ,great ,being hardly succeeded in seizing with his hands the nearest branch of the tree4 #aj4 ,then holding fast that branch and keeping the cane stretched by his effort1 he ordered his tribe1 making them the signal proper to his race1 to come quickly off the tree4 ,and the monkeys1 as they were bewildered by fear1 having found that way of retreat1 hastened to make use of it1 wildly rushing over his body without regard to him1 and safely escaped along that cane4 #aa4 ,while being incessantly trodden by the feet of those fear-bewildered monkeys1 his body lost the solidity of its flesh1 but his mind did not lose its extraordinary firmness4 ,on beholding this1 the king and his men were overcome with the utmost astonishment4 #ab4 ,such a splendid display of strength and wisdom1 combined with such great self-denial and mercy to others1 must rouse wonder in the minds of those who hear of it2 how much more did it affect the bystanders who witnessed it8 ,then the king commanded his men in this manner3 ',this chief of apes1' he said1 'having his limbs shaken and bruised by the feet of the multitude of monkeys who1 agitated by fear1 ran over his body1 and remaining in that same position for a long time1 must be excessively tired4 ,surely1 he will be unable to retire from this difficult posture by himself4 ,therefore1 quickly dress a canopy underneath the place where he is1 which being done1 the cane and the banian branch must be shot off simultaneously1 with one arrow each4' ,and they did so4 ,then the king ordered the monkey to be gently lifted off the canopy and placed on a soft couch4 ,there he lay without consciousness1 for in consequence of the pain of his wounds and his exhaustion he had swooned4 ,after his wounds had been salved with clarified butter and other ointments suitable for the relief of fresh bruises1 his faintness grew less4 ,when he had recovered his senses1 he was visited by the king1 who1 affected with curiosity1 admiration1 and respect1 after asking him about his health1 continued thus3 #ac4 ',thou madest thy body a bridge for those monkeys1 and feeling no mercy for thy own life1 rescuedst them4 ,what art thou to them or what are they to thee8 #ad4 ',if thou deemest me a person worth hearing this matter1 pray1 tell it me1 foremost of monkeys4 ,no small fetters of friendship1 methinks1 should fasten one's mind to enable it to do the like performances4' ,in reply to these words the ,bodhisattva1 in return for the king's wish to relieve him1 made himself known in a proper manner4 ,he said3 #ae4 ',those1 always prompt to act up to my orders1 charged me with the burden of being their ruler4 ,and ,i1 for my part1 bound to them with the affection of a father for his children1 engaged myself to bear it2 so ,i did4 #af4 ',this1 mighty sovereign1 is the kind of relation existing between them and me4 ,it is rooted by time and has increased the friendly feelings existing between animals of the same species4 ,our dwelling together has strengthened it to the mutual affection of kinsmen4' ,on hearing this1 the king affected with great admiration replied3 #ag4 ',the ministers and the rest of his officials are to serve the interest of their lord1 not the king to serve theirs4 ,for what1 then1 did ,your ,honour sacrifice yourself in behalf of your attendants8' ,the ,bodhisattva spoke3 ',verily1 such is the lore of ,political ,wisdom 7rganti71 ,your ,majesty1 but to me it seems something difficult to follow4 #ah4 ',it is excessively painful to overlook heavy and unbearable pain1 even if the sufferer be somebody unacquainted with us4 ,how much more1 if those suffer who1 having their minds intent on worshipping us1 are like dear relations to us6 #ai4 ',so1 on seeing distress and despair overwhelming the monkeys in consequence of their sudden danger1 a great sorrow overcame me1 which did not leave me room to think of my personal interest4 #bj4 ',perceiving the bows bent and the glittering arrows fly upward on all sides1 and hearing the dreadful noise of the strings1 hastily and without further consideration ,i jumped over from the tree to the mountain4 #ba4 ',then--for the distress of my poor comrades1 overcome with the highest degree of terror1 drew me back to them--,i tied a cane fast to my feet1 a well-rooted reed1 suitable for the effort at which ,i aimed4 #bb4 ',so ,i jumped once more1 leaping from the mountain-side to the tree1 in order to rescue my comrades1 and with my hands ,i attained its nearest branch stretched out like a hand to meet me4 #bc4 ',and while ,i was hanging there with extended body between that cane and that outstretched branch of the tree1 those comrades of mine happily made their escape1 running without hesitation over my body4' ,the king1 perceiving the ecstasy of gladness1 which even in that miserable condition pervaded the ,great ,being1 and much wondering at it1 again spoke to him3 #bd4 ',what good has ,your ,honour obtained1 thus despising your own welfare and taking upon yourself the disaster which threatened others8' ,the ,bodhisattva spoke3 #be4 ',verily1 my body is broken1 ,o king1 but my mind is come to a state of the greatest soundness1 since ,i removed the distress of those1 over whom ,i exercised royal power for a long time4 #bf4 ',as heroes who have vanquished their proud enemies in battle wear on their limbs the beautiful marks of their prowess like ornaments1 so ,i gladly bear these pains4 #bg4 ',now ,i have requited them that long succession of prosperity which ,i got by the chieftaincy over my tribe1 that showed me not only their reverence and other marks of worship1 but also their affectionate attachment4 #bh4 ',for this reason1 this bodily pain does not grieve me1 nor the separation from my friends1 nor the destruction of my pleasure1 nor my approaching death which ,i have incurred by thus acting4 ,it seems to me rather the approach of a high festival4 #bi1 #cj4 ',self-satisfaction gained by requital of former benefits1 appeasement of the solicitude 7caused thereby71 a spotless fame1 honour on the part of a king1 fearlessness of death1 and the approbation which my grateful behaviour will meet with from the virtuous3 these good qualities1 ,o thou who1 like a tree#aia1 art the residence of excellent virtues6--have ,i obtained by falling in with this wretched state4 ,but the vices opposite to these virtues will be met by such a king as is without mercy for his dependents4 #aia ,this simile is not improper1 the speaker being a monkey4 #ca4 ',for1 if a king be devoid of virtues1 if he have destroyed his good renown and vices have taken up their abode in him1 say1 what else may he expect than to go to the fierce-flaming fires of hell8 #cb4 ',for this reason ,i have explained to thee1 powerful prince1 the power of virtues and vices4 ,rule1 therefore1 thy realm with righteousness4 ,for ,fortune shows in her affections the fickle nature of a woman4 #cc4 ',his army1 not only the military men but also the animals of war2 his officials2 his people1 both townsmen and landsmen2 those who have no protector2 and both 7classes of religious people7 ,sramanas and ,brhmans2 all of them must a king endeavour to endow with such happiness as is conducive to their good1 as if he were their father4 #cd4 ',in this manner increasing in merit1 wealth1 and glory1 thou mayst enjoy prosperity both in this world and in the next4 ,with this kind of felicity proper to the holy kings of old 7rgarshis7 and attainable by practising commiseration towards thy subjects1 mayst thou be illustrious1 ,o king of men6' #ce4 ,after thus instructing the king who1 like a pupil1 listened to him with devout attention and set a high value on his words1 he left his body paralysed in its functions by the excess of his pains1 and mounted to ,heaven4 99 99 99 99 99 ,in this manner1 then1 those who imitate the behaviour of the virtuous win over even the hearts of their enemies4 ,thus considering1 he who is desirous of gaining the affection of men ought to imitate the behaviour of the virtuous4 ,this story is also to be propounded1 when discoursing on the ,tathgata4 ',the creatures are not as able to bring about their own profit1 as the ,lord was to bring about the profit of others4' ,likewise1 when treating of listening with attention to the preaching of the ,law1 when discoursing on compassion1 and also when instructing princes1 in which case this is to be said3 ',in this manner a king must be merciful towards his subjects4' ,it may be adduced also1 when treating of gratitude4 ',in this manner the virtuous show their gratitude4' ,,xxviii4 ,,the ,,story ,,of ,,ksh,,ntiv,,din4#aib 7,cp4 the ,pli ,gtaka1 ,no4 #cac1 ,fausb4 ,,iii1 #ci-dc47 #aib ,in the original ,kshntigtakam4 ,kshnti must here be an abbreviation of the name ,kshntivdin2 in the ,pli redaction the corresponding story bears the title of ,khantivdigtaka4 ,truly1 to those who have wholly imbibed the virtue of forbearance and are great in keeping their tranquillity there is nothing unbearable4 ,this will be taught as follows4 ,one time the ,bodhisattva1 it is said1 was an ascetic who had forsaken the world4 ,he had become convinced that the life in a home1 since it is beset with bad occupations1 leaves but little room for righteousness2 for it is visited by many sins and evils and unfit for quiet1 inasmuch as it implies the prevalence of material interest 7artha7 and sensual pleasures 7kma72 it is exposed to the inroad of defiling passions3 love1 hatred1 infatuation1 jealousy1 anger1 lasciviousness1 pride1 selfishness1 and the rest2 it involves the loss of the possession of shame and religion1 and is the abode of covetousness and wicked lust4 ,on the other hand he understood the homeless state1 as it avoids material property and sensual objects1 to be an agreeable one1 being wholly free from those evils4 ,thus knowing1 he became an ascetic1 eminent by his conduct1 his learning1 his placidity of mind1 his modesty1 and his self-restraint4 ,as he was in the habit of always preaching forbearance and teaching the ,law from that point of view1 in strict conformity with the vow he had taken to do so1 people neglecting his proper name and that of his family1 made him a name of their own invention1 calling him ,kshntivdin 7forbearance-preacher74 #a4 ,illustrious domination or knowledge or penance1 also an extreme passion for arts1 likewise anomaly of body1 language or behaviour are the causes of giving new names to men4 #b4 ,so was the case with him4 ,his true name vanished for the appellation of ,kshntivdin1 because knowing the power of forbearance and desiring to adorn mankind1 like himself1 with that virtue he constantly used to discourse on that topic4 #c4 ,the great endurance1 which was a part of his very nature and the firmness of which he showed by his unaltered calm1 when injured by others1 as well as his excellent sermons on that subject1 gave him the renown of a ,muni4 ,the residence of the ,high-minded ,one was a place in the forest1 lovely by its utter solitude and exhibiting the charming beauty of a garden2 it bore flowers and fruits at all seasons1 and encompassed a pond of pure water embellished by white and blue lotuses4 ,by his dwelling there he procured for that place the holiness of a hermitage4 #d4 ,for where pious persons adorned with excellent virtues1 have their residence1 such a place is a very auspicious and lovely one1 a sacred place of pilgrimage 7trtha71 a hermitage4 ,there he was venerated by the different deities1 who were living there1 and often visited by such people as were lovers of virtues and desirous of their salvation4 ,to that multitude of visitors he showed the high favour of entertaining them with his sermons on the subject of forbearance1 rejoicing both their ears and hearts4 ,now one time in the season of summer it happened that the king of that country1 in consequence of the hot weather1 was seized with a great longing to play in the water1 a very desirable thing at that time4 ,so he went with his harem to that place in the forest1 as it was distinguished by the different delights proper to gardens4 #e4 ,while he was rambling in the wood with the beauties of his zenana spreading about on all sides1 he embellished its ,nandana-like splendour1 so to speak1 by the rich display of the graceful sport of himself and his wanton retinue4 #f4 ,in the arbours and bowers1 under the forest-trees with their laughing dress of flowers1 and in the water with its expanding lotuses the king delighted in the unrestrained expansion of the natural dalliance of the females4 #g4 ,smilingly he beheld the graceful movements of fear and its beautiful expression on the faces of some molested by bees1 that were allured by the perfumes of the implements for bathing and anointing mixed with the fragrance of garlands and the odour of the rum4 #h4 ,though they had adorned their ears with the most beautiful flowers1 and their hair wore plenty of garlands1 the women could not have enough of flowers4 ,in the same way the king could not look enough at their wanton playing4 #i4 ,he beheld those chaplet-like clusters of females1 now clinging to the arbours1 now tarrying at the lotus-groups1 sometimes hovering like bees about the flowery trees4 #aj4 ,even the bold lascivious cries of the cuckoos1 the dances of the peacocks1 and the humming of the bees were outdone by the tattle1 the dances1 and the songs of those women4 #aa4 ,the sound of the royal drums1 as strong as the rattling of thunder1 induced the peacocks to utter their peculiar cries and make a wide-spread circle of their tails1 as if they were actors worshipping the monarch by the virtue of their art4 ,then1 having enjoyed1 with his harem1 to his heart's content the pleasure of walking about in that garden-like wood1 as he was tired with incessant playing and drunkenness overcame his mind1 the king laid himself down on his very precious royal couch in a beautiful arbour1 and fell asleep4 ,now1 when the women perceived that their lord was no longer occupied with them1 as they were not satiated with the manifold loveliness of the forest which kept them enchanted1 they moved from that place1 and rambled about in groups formed according to their liking1 mixing the confused sounds of their rattling ornaments with the tinkling noise of their chatter4 #ab4 ,followed by the badges of sovereign power1 the royal umbrella1 the royal tail-fan1 the royal seat c41 which were decorated with golden ornaments and borne by female slaves1 the women walked about1 indulging unrestrainedly in their natural wantonness4 #ac4 ,disregarding the entreaties of the female servants1 they greedily laid hands upon the lovely flowers and twigs of the trees within their reach1 prompted by their petulance4 #ad4 ,though they had plenty of flowers1 both as ornaments and arranged as wreaths1 they left on their way no shrub lovely by its flowers1 nor tree with its waving twigs without stripping them1 out of cupidity4 ,now in the course of their rambling through the forest1 the loveliness of which had captured their minds1 the king's harem approached the hermitage of ,kshntivdin4 ,but those who were in charge of the royal wives1 although they knew the penance-power and high-mindedness of that ,muni1 did not venture to prevent them from entering1 on account of the king's attachment to his darlings1 lest he might resent their intervention4 ,so the royal wives1 as if they were attracted by the splendour of that hermitage1 the loveliness of which was enhanced by 7the7 supernatural power 7of its occupant71 entered the hermitage and saw the eminent ,muni sitting there with crossed legs under a tree1 a view auspicious and purifying to behold4 ,his tranquillity gave a soft expression to his countenance2 the exceeding profundity of his mind inspired awe2 his face radiated1 as it were1 from the splendour of his penance and1 owing to his diligent exercise of dhyna1 bore the beautiful expression of calm1 as is proper to undisturbed senses1 even though the loftiest subjects of meditation were present to his thoughts4 ,in short1 he was like the embodied ,dharma4 ,the lustre of his penance subdued the minds of those royal wives1 and the very sight of him was sufficient to make them abandon their dalliance1 frivolity1 and haughtiness4 ,accordingly they went to him in a humble attitude1 and sat down respectfully in a circle around him4 ,he1 for his part1 performed to them the usual salutation1 welcoming them and saying to them kind and courteous things which are agreeable to guests2 then availing himself of the opportunity which their questions procured him1 he showed them his hospitality by a religious discourse1 preaching in such terms as were easily understood by women1 and illustrating his exposition of the ,law with examples4 #ae4 ',he who1 having obtained the blameless human state1 and being born in the full possession of organs and senses sound and vigorous1 without any defect#aic1 neglects to do good actions every day from lack of attention--such a one is much deceived2 is he not subject to the necessity of death8 #aic ,bodily infirmities are the effect of former actions4 ,they are with the ,buddhists an impediment to proceeding on the way to salvation for the same reason1 as they entail impurity and incompetence to assist at sacrificial performances in ,brhmanism4 #af4 ',a man may be ever so excellent by his birth1 his figure1 his age1 his superior power1 or the wealth of his estate1 never will he enjoy happiness in the other world1 unless he be purified by charity1 good conduct 7sla71 and the rest of the virtues4 #ag4 ',for surely1 he who though devoid of a noble birth and the rest1 abhorring wickedness1 resorts to the virtues of charity1 good conduct c41 such a one is hereafter visited by every kind of bliss1 as the sea in the rainy season by the water of the rivers4 #ah4 ',to him who excels by his extraction1 his figure1 his age1 his superior power1 or the wealth of his estate1 attachment to virtues is the most proper ornament already in this world2 his golden garlands are only indicative of his riches4 #ai4 ',blossoms are the ornaments of trees1 it is flashes of lightning that adorn the big rain-clouds1 the lakes are adorned by lotuses and waterlilies with their drunken bees2 but virtues brought to perfection are the proper ornament of living beings4 #bj4 ',the various differences of men with respect to their health1 duration of life1 beauty of figure1 wealth1 birth may be classed under the heads of low1 middle and high4 ,this triad is not the effect of natural properties nor caused by external influences1 indeed4 ,no1 it is the result of a man's actions 7karma74 #ba4 ',knowing this to be the fixed law of human existence1 and keeping in mind the fickleness and frailness of life1 a man must avoid wickedness1 directing his heart to pious behaviour4 ,for this is the way leading to good reputation and to happiness4 #bb4 ',but a defiled mind acts like a fire1 it burns away the good of one's self and one's neighbour4 ,he who is afraid of wickedness1 therefore1 ought carefully to keep off such defilement by cultivating what tends to the contrary4 #bc4 ',as a fire1 however fiercely burning1 if it meet a great river1 filled up to its borders with water1 becomes extinguished1 so does the fire which blazes within the mind of a man1 if he relies on forbearance that will serve him both in this world and in the next4 #bd4 ',so forbearance is of great benefit4 ,he who practises this virtue avoids wickedness1 for he has vanquished the causes of it4 ,in consequence thereof he will not rouse enmity1 owing to his cherishing friendliness4 ,for this reason1 he will be a person beloved and honoured1 and accordingly enjoy a happy life4 ,at the end he comes to ,heaven 7as easily7 as if he entered his home1 thanks to his attachment to a meritorious behaviour4 ',moreover1 ladies1 this virtue of forbearance1 ,i say1 #be4 ',is celebrated as the superior degree of a pious nature2 as the highest development obtainable by merit and good repute2 as that purification which is attained without touching water2 as the highest wealth afforded by many affluents of virtuous properties4 #bf4 ',it is praised also as the lovely firmness of mind of the virtuous which is always indifferent to injuries done to them by others2 as having obtained by its properties its lovely name of ksham#aid2 as benefiting mankind2 as well acquainted with pity4 #aid ,ksham is a synonym of kshnti4 #bg4 ',forbearance is the ornament of the powerful2 it is the highest pitch of the strength of ascetics2 and since it has the effect of a shower of rain on the conflagration of evils1 it may be called the extinguisher of misfortune both in this world and after death4 #bh4 ',to the virtuous forbearance is a coat of mail1 blunting the arrows which the tongue of the wicked shoots off against them4 ,mostly it changes those weapons into flowers of praise1 which may be inserted in the garland of their glory4 #bi4 ',it is stated to be the killer of ,delusion1 that adversary of the ,dharma1 and an easy contrivance by which to reach salvation4 ,who1 then1 ought not to do his utmost to obtain forbearance1 that virtue invariably conducive to happiness8' ,in this manner the ,high-minded ,one entertained those female guests with an edifying sermon4 ,meanwhile the king1 having satisfied his want of sleep1 awoke2 his lassitude was gone1 but his eyes were still heavy with the dimness of inebriation1 which had not entirely passed away4 ,desirous of continuing his amorous sport1 he frowningly asked the female servants who were guarding his couch1 where his wives were4 ',your ,majesty1' they answered1 ',their ,highnesses are now embellishing other parts of the forest1 to admire the splendour of which they walked on4' ,having been thus informed by them1 the king1 as he eagerly desired to witness the sportive sayings and doings of the royal wives1 how they were laughing and jesting free and unrestrained1 rose from his couch1 and accompanied by his female warriors bearing his umbrella1 his chowrie1 his upper garment1 and his sword1 and followed by the eunuchs of his zenana1 wearing their armour and having reed-staves in their hands1 he marched through the forest after them4 ,it was easy to follow the way they had taken2 for they had traced it out with juvenile wantonness by means of a multitude of various blossoms1 flower-clusters1 and twigs1 which they had strewed about1 moreover by the red sap of the areca-nut and betel chewed by them4 ,so then1 going after them he went to the hermitage4 ,but no sooner had the king seen that most excellent ,rishi ,kshntivdin surrounded by the circle of the royal wives1 than he was seized with a fit of wrath4 ,this frenzy overtook him1 partly because he was long since his enemy and bore him a grudge#aie1 partly in consequence of his intellect being still troubled by drunkenness and his mind overcome with jealousy4 ,and as his power of composing himself was small1 he lost his countenance1 disregarding the laws of decency and politeness1 and submitted to sinful wrath4 ,so his colour altered1 drops of sweat appeared on his face1 his limbs trembled1 his brows frowned1 and his eyes tinged reddish1 squinted1 rolled1 stared4 ,the loveliness1 grace1 and beauty of his figure had waned4 ,he pressed his hands together1 and rubbing them1 squeezing thereby his finger-rings and shaking his golden armlets1 scolded that excellent ,rishi1 uttering many invectives3 ',ha1 he exclaimed1 #aie ,this can be no wonder1 for in the ,pli ,gtaka1 that wicked king is identified with ,devadatta4 #cj4 ',who is that knave who injures our majesty1 casting his eyes on our wives8 ,under the disguise of a ,muni this hypocrite acts like a fowler4' ,these words alarmed and disturbed the eunuchs1 who said to the king3 ',your ,majesty ought not to speak so4 ,this is a ,muni who has purified his ,self by a long life of vows and restraints and penance2 ,kshntivdin is his name4' ,nevertheless the king1 in the pervertedness of his mind1 did not take to heart their words1 and continued3 ',alas6 ,ah6 #ca4 ',so it is then a long time already since this hypocrite1 setting himself up as the foremost of holy ascetics1 has deceived people by his forgery6 ',well1 then1 ,i will lay open the true nature of that hypocrite1 though he keeps it veiled with his ascetic's dress and well conceals it by practising the art of delusion and false godliness4' ,after thus speaking1 he took his sword from the hand of the female guard 7who was bearing it7 and rushed on the holy ,rishi with the determination of striking him1 as if he were his rival4 ,the royal wives1 who had been informed by their attendants of the king's approach1 on seeing his fine features changed by anger1 became much afflicted1 and with anxious looks expressive of their trouble and consternation rose from the earth1 and took leave of the holy ,rishi4 ,then they went to meet the king1 and as they stood near him with their folded hands lifted up to their face1 they had the appearance of an assemblage of lotuses in autumn1 when the brightness of the flowers begins to peep out of the enclosure of the buds4 #cb4 ,yet their graceful demeanour1 their modesty and comeliness did not appease his mind incensed with the fire of wrath4 ,but the queens who commenced already to recover from their first terror1 perceiving that the king in the fierce manner of one whose behaviour is altered by anger was marching with a weapon in the direction of the holy ,rishi1 on whom he kept fixed his adverse looks1 placed themselves in his way1 and surrounding him entreated him3 ',your ,majesty1 pray1 do not commit a reckless act1 do not1 pray4 ,this man is the ,reverend ,kshntivdin4' ,the king1 however1 owing to his heart's wickedness1 became the more angry1 thinking3 ',surely1 he has already gained their affection4' ,he reproved their temerity in requesting by clear signs 7of his discontent71 frowning and casting on them angry looks1 fierce as the jealousy which had taken possession of his mind4 ,after which1 turning to his eunuchs and shaking his head so that his royal diadem and ear-rings trembled1 he said with a glance at his wives3 #cc4 ',this man speaks only of forbearance1 but he does not practise it4 ,for example1 he was not impassible to the covetousness of the contact with females4 #cd4 ',his tongue does not at all agree with his actions1 still less with his ill-intentioned heart4 ,what has this man with unrestrained senses to do in the penance-forest1 that he should simulate religious vows and dress and sit down in the hypocritical posture of a saint8' ,now1 the king in his fit of wrath having thus rebuked his queens and shown his hard-heartedness1 they were affected with sorrow and sadness1 for they knew his ferocious nature and his contumacy which made him inaccessible to persuasion4 ,the eunuchs1 who were likewise alarmed1 affected with anxiety1 and afflicted1 made signs to them with their hands that they should withdraw4 ,so they went away1 lowering their faces with shame and lamenting over that best of ,rishis4 #ce4 ',we are the cause of the king's wrath against that sinless and self-subdued holy ascetic1 wide-famed for his virtues4 ,who knows what will be the end of it8 ,in one way or other will the king perform some unbecoming deed1 when he will make his wrath fall down on him1 however virtuous4 #cf4 ,yea1 this king would be able to destroy his own royal behaviour and his glory obtained by it1 hurting the body of that ,muni1 as well as the body of his penance1 and grieving our guiltless minds at the same time6' ,after the queens thus lamenting and sighing on his account--for what could they else do for him8--were gone1 the king in wrath came up to the holy ,rishi1 threatening him with drawn sword1 in order to strike him himself4 ,on seeing that the ,great ,being1 though thus assailed1 kept his calmness unchanged with imperturbable constancy1 he became the more excited1 and said to him3 #cg4 ',how skilled he is in playing the holy one1 that he looks even at me as if he were a ,muni1 persisting in his guileful arrogance6' ,the ,bodhisattva1 however1 owing to his constant practice of forbearance1 was not at all disturbed1 and as he at once understood from that hostile proceeding1 though not without astonishment1 that it was the eagerness of wrath which caused the king to act in such an unbecoming way that he had thrown off all restraint of politeness and good manners and lost the faculty of distinguishing between his good and evil1 he pitied that monarch and1 with the object of appeasing him1 said1 in truth1 something like this3 #ch4 ',meeting with disrespect is nothing strange in this world2 for this reason1 since it may also happen to be the effect of destiny and guilt1 ,i do not mind it4 ,but this grieves me that ,i cannot perform towards you1 not even with my voice1 the usual kind reception1 due to those who come to me4 ',moreover hear this1 ,o sovereign4 #ci4 ',to such as you1 who are bound to put evildoers on the right way and to act for the interest of the creatures1 it never behoves to do any rash action4 ,you should rather follow1 therefore1 the way of reflection4 #dj4 ',something good may be considered evil2 inversely1 something evil may appear in a false light4 ,the truth about anything to be done cannot be discerned at once before inquiring by reasoning into the differences in the several modes of action4 #da4 ',but such a king as gets a true insight of his proper line of conduct by reflection and1 after that1 carries out his design with righteousness by the way of his policy1 will always effect the thrift of dharma1 artha and kma in his people1 nor will he be devoid of that threefold prosperity himself4 #db4 ',for this reason1 you ought to purify your mind of rashness1 and to be only intent on such actions as tend to good repute4 ,in fact1 transgressions of a decent behaviour are highly notorious1 if they are committed by persons of a high rank in whom they were not seen before4 #dc4 ',in a penance-forest protected by your mighty arm1 you would not suffer anybody else1 in truth1 to do what is blamed by the pious and destructive to good behaviour4 ,how is it that you should be decided to act in this way yourself1 ,o king8 #dd4 ',if your harem came perchance to my hermitage together with their male attendants1 what fault of mine may be found there that you should allow yourself to be thus altered by wrath8 #de4 ',suppose1 however1 there is here some fault of mine1 forbearance would become you even then1 my lord4 ,forbearance1 indeed1 is the chief ornament of a powerful one2 for it betrays his cleverness in keeping 7the treasury of7 his virtues4 #df4 ',kings cannot so much be adorned either by their dark-blue ear-rings with their reverberation of dancing shine on the cheeks1 or by the several brilliant jewels of their head-ornament1 as they are adorned by forbearance4 ,thus considering1 pray1 do not disregard that virtue4 #dg4 ',set aside irascibility which is never fit to be relied upon1 but maintain forbearance 7as carefully7 as your dominions#aif4 ,in truth1 the lovely behaviour of princes showing their esteem to ascetics1 is full of bliss4' #aif ,literally3 as if it were the earth4 ,the comparison constitutes a pun in the original1 for ksham may convey the meaning of 'earth' while it also signifies 'forbearance4' ,notwithstanding this admonition by that excellent ,muni1 the king1 troubled by the crookedness of his mind1 persisted in his false suspicion4 ,so he addressed him again3 #dh4 ',if you are not a mock-ascetic1 but really engaged in keeping your vow of restraint1 for what reason then do you1 under the pretext of exhorting me to forbearance1 beg safety from my side#aig8' #aig ,instead of asmd ,i read asmn4 ,the ,bodhisattva answered3 ',hear then1 great prince1 for what reason ,i urged you4 #di4 ',i spoke so that your good renown might not break down under the blame you would incur because of me1 if it were to be said of you the king has killed a guiltless ascetic1 a ,brhman4 #ej4 ',death is an invariable necessity for all creatures4 ,for this reason ,i am not afraid of it1 nor have ,i anything to fear1 when ,i recollect my own behaviour4 #ea4 ',but it was for your sake1 that you should not suffer by injuring ,righteousness1 the source of happiness1 that ,i praised forbearance to you as the fit instrument for attaining salvation4 #eb4 ',since it is a mine of virtues and an armour against vices1 ,i gladly praise ,forbearance1 for it is an excellent boon1 ,i offer you4' ,but the king disdained these gentle flowers of speech which the ,muni offered him4 ,scornfully he said to that foremost of ,rishis3 ',let us now see your attachment to forbearance1' and so speaking1 he directed his sharp sword to the right hand of the ,muni1 which was a little extended towards him1 with a prohibitive gesture1 having its very fine and long fingers upward1 and severed it from his arm like a lotus from its stalk4 #ec4 ,yet the ,bodhisattva did not feel so much pain1 even after his hand had been cut off--so steadfast was he in keeping his vow of forbearance--as sorrow concerning the cutter1 whose future misfortune he saw1 which was to fall terrible and irremediable upon that person hitherto accustomed to pleasures4 ,and thinking within himself3 ',alas6 he has transgressed the boundary of his good1 he has ceased to be a person worth admonishing#aih1' and commiserating him1 as he would do a sick man given up by the doctors1 he kept silent4 ,but the king continued to speak threatening words to him4 #aih ,cp4 ,story ,,vii1 stanzas #bj-bf4 #ed4 ',and in this manner your body shall be cut to pieces until death4 ,desist from your hypocritical penance1 and leave that villainous forgery4' ,the ,bodhisattva made no answer4 ,he understood him to be deaf to admonition and had learnt his obstinacy4 ,then the king successively and in the same way cut off the other hand of the ,high-minded ,one1 both his arms1 his ears and nose1 and his feet4 #ee4 ,yet that foremost of ,munis did not feel sorrow or anger1 when the sharp sword fell down on his body4 ,his knowledge that the machinery of his body must eventually come to an end1 and his habitual practice of forbearance against everybody made him so strong4 #ef4 ,in consequence of its habitual friendliness1 the mind of that virtuous one was inaccessible to the sense of sorrow on account of himself4 ,even while he saw his limbs being cut off1 his forbearance remained unshaken1 but that he saw the king fallen from ,righteousness1 made him sore with grief4 #eg4 ,verily1 the compassionate who are great in retaining their tranquillity throughout are not so much afflicted by pain arising in themselves1 as they grieve on account of the suffering of others4 #eh4 ,but the king1 after performing that cruel deed1 was anon caught by a fire-like fever1 and when he went out of the gardens1 earth on a sudden opened and swallowed him4 ,after swallowing the king1 the earth continued to make a fearful noise1 and fiery flames appeared in the opening4 ,this caused great consternation all around1 and perplexed and alarmed the royal attendants4 ,the king's ministers1 knowing the grandeur of the penance-power of that ,muni and imputing to it the catastrophe of the king1 were affected with anxiety1 lest that holy ,rishi should burn down the whole country on account of the king4 ,thus apprehending1 they went up to the holy ,rishi1 and bowing to him entreated him with folded hands to be propitious4 #ei4 ',may that king1 who impelled by his infatuated mind has put thee into this state by an exceedingly rash action1 be alone the fuel for the fire of thy curse4 ,pray1 do not burn his town6 #fj4 ',pray1 do not destroy for his fault innocent people1 women and children1 the old and the sick1 the ,brhmans and the poor6 ,rather shouldst thou1 being a lover of virtues1 preserve both the realm of that king and thy own righteousness4' ,in reply to this1 the ,bodhisattva comforted them3 ',do not fear1' he said1 'sirs4 #fa1 #fb4 ',as to that king who just cut off with his sword my hands and feet1 my ears and nose1 maiming an innocent ascetic living in the forest1 how should a person like me aim at his hurt or conceive even such a thought8 ,may that king live long and no evil befall him6 #fc4 ',a being subject to sorrow1 death and sickness1 subdued by cupidity and hatred1 consumed by his evil actions is a person to be pitied4 ,who ought to get angry with such a one8 #fd4 ',and should that line of conduct#aii be ever so preferable1 ,o that his sin might ripen 7its unavoidable result7 in detriment of no other but me6 ,for to people accustomed to pleasure meeting with suffering1 even for a short time1 is keen and unbearable4 #aii ,viz4 indulging in anger and cursing that king4 ,the curse of a ,rishi1 who has obtained supernatural power by his penance1 is a dreadful weapon4 #fe4 ',but now1 as ,i am unable to protect that king who annihilated in this manner his own happiness1 for what reason should ,i give up that state of powerlessness of myself and indulge in hatred against him8 #ff4 ',even without a king's intervention1 everybody born has to deal with sufferings1 arising from death1 c4 ,therefore in this 7series of evils71 it is birth alone which one has to oppose#bjj4 ,for this not being1 what suffering may there arise and from whence8 #bjj ,in other words1 one has to strive for final extinction4 #fg4 ',for many kalpas ,i have lost my worthless body in manifold ways in numbers of existences4 ,how is it that ,i should give up forbearance on account of the destruction of that frame8 ,would it not be as if ,i were to give up a jewel of the first water for a straw8 #fh4 ',dwelling in the forest1 bound to my vow of world-renunciation1 a preacher of forbearance and soon a prey to death1 how should ,i feel the desire of revenge8 ,do not fear me any longer1 then1 peace be to you1 go6' #fi4 ,after thus instructing and at the same time admitting them as disciples in the ,lore of the pious1 that foremost of ,munis1 who kept his constancy unshaken owing to his relying on forbearance1 left his earthly residence and mounted to ,heaven4 99 99 99 99 99 ,so then1 indeed1 to those who have wholly imbibed the virtue of forbearance and are great in keeping their tranquillity there is nothing unbearable4 ,thus is to be said when discoursing on the virtue of forbearance1 taking the ,muni for example4 ,on account of the vices of rashness and wrath1 taking the king for example1 this story is also to be told1 and when expounding the miserable consequences of sensual pleasures1 saying3 ',in this manner sensual pleasures lead a man to become addicted to wicked behaviour which brings him into ruin4' ,it may also be told with the object of showing the inconstancy of material prosperity4 ,this story is also extant in the ,avadnakalpalat1 in pallava #ch1 as appears from the ,anukraman1 verse #ae 7yah kshntislah sntybhk khinnngo 'py avikravn71 but this part of the work has as yet not been published nor is it found in the ,cambridge ,,mss4 ,,xxix4 ,,the ,,story ,,of ,,the ,,inhabitant ,,of ,,the ,,brahmaloka4 ,since the tenets of unbelief are blameable1 those who are possessed by the vice of clinging to a false belief are especially worth commiserating by the virtuous4 ,this will be taught as follows4 ,one time the ,bodhisattva1 our ,lord1 having gathered by a constant practice of dhyna a store of good karma1 obtained1 it is said1 a birth in the ,brahmaloka1 in consequence of the ripening of that merit4 ,nevertheless1 owing to his having always been conversant with commiseration in his former existences1 that high happiness of the ,brahmaloka1 which he had obtained as the effect of the excellence of his dhyna1 did not destroy in him his longing for the task of benefiting others4 #a4 ,by indulging in sensual pleasures1 however material1 worldly people become utterly careless4 ,but a frequent absorption in the delight of meditation1 however ideal1 does not hide the desire for benefiting others from 7the mind of7 the pious4 ,now one time it happened that the ,high-minded ,one was passing his looks over the ,region of ,sensuality#bja below 7his ,brahma-world71 where ,compassion finds its proper sphere of action1 since this is the region visited by hundreds of different forms of sufferings and calamities1 and containing the elements for moral illnesses1 disasters1 injuries against living beings1 and sensual pleasures4 ,and he perceived the king of ,videha1 named ,agadinna1 erring in the wilderness of a wrong belief1 partly by the fault of his intercourse with bad friends1 partly also in consequence of his being ardently attached to false thoughts4 ,that king had got this persuasion3 'there is no other world after this2 how could there be anything like result ripening out of good or evil actions8' and in conformity with this belief his longing for religious practices was extinguished1 he was averse to performing the pious works of charity1 good conduct 7sla71 c41 felt a deep-rooted contempt for such as led a religious life1 and owing to his want of faith1 bore ill-will to the religious law-books4 ,being inclined to laugh at tales concerning the other world1 and showing but little respect and honour to ,sramanas and ,brhmans1 whom he held in little esteem1 he was exclusively given up to sensual pleasures4 #bja ,the ,brahmaloka or ,brahma-world is in ,buddhist cosmology the world superior to the region of sensuality1 the kmadhtu 7see ,burnouf1 ,introduction1 c41 p4 #fjd7 or kmvakara 7see ,hardy1 ,manual1 pp4 #c1 #bfa74 ,cp4 ,kern1 ,geschiedenis van het ,buddhisme1 ,i1 pp4 #bij1 #bia4 ,cp4 ,story ,,xxx1 stanza #ba1 where we have this series of happiness3 #a4 royalty on earth1 #b4 heavenly bliss1 #c4 ,brahma's world1 #d4 final extinction 7,nirvna74 #b4 ,he who is firm in the belief 'surely1 there is a world hereafter where good and evil karma produce their fruit of happiness and mishap1' such a one will avoid evil actions and exert himself to cultivate pious ones4 ,but by absence of faith a man follows his desires4 ,now that king1 whose disastrous attachment to a false lore must have mischievous consequences and become a source of calamities to his people1 roused the compassion of that ,high-minded ,devarshi4 ,one time1 when that king1 always directed by his indulgence in sensual pleasures1 was staying in a beautiful and lonely arbour1 he descended in his flaming brilliancy from the ,brahma-world before his eyes4 ,on beholding that luminous being who blazed like a mass of fire1 shone like an agglomeration of lightnings1 and spread about a great brilliancy of intense light like a collection of sun-rays1 the king1 overwhelmed by that lustre1 was alarmed and rose from his seat to meet him reverently with folded hands4 ,respectfully he looked up to him 7who stood in the air7 and said3 #c4 ',the sky makes thee a resting-place for thy feet1 as if it were the earth1 ,o thou being with lotus-like feet2 thou shinest far and wide1 bearing the lustre of the sun1 so to speak4 ,who art thou1 whose form is a delight to the eyes8' ,the ,bodhisattva replied3 #d4 ',know me1 ,o king1 one of those ,devarshis who attained ,brahma's world1 having by the power of their mind's strong and assiduous attachment to religion vanquished love and hatred#bjb1 those two proud foes1 like two haughty chiefs of a hostile army in battle4' #bjb ,love1 viz4 sensual love and covetousness1 and hatred 7with anger7 are the two great divisions of vyasanni 7vices1 evil habits71 not only with ,buddhists4 ,see1 for instance1 ,manu ,,vii1 #de foll4 ,after these words the king offered him the hospitable reception due to a worthy guest1 water to wash his feet and the arghya-water#bjc1 accompanying this act 7of homage7 with kind words of welcome and the like4 ,then1 casting admiring looks at his face1 he said3 ',very wonderful1 ,o ,great ,rishi1 is thy figure4 ,indeed1 thy power is supernatural4 #bjc ,the arghya is the name of a worshipful offering of water to a worthy guest1 given with the other ceremonial marks of hospitality3 vishtara1 padya1 madhuparka4 #e4 ',without clinging to the walls of a building1 thou walkest in the sky as easily as on earth4 ,tell me1 ,o thou whose brightness has the lustre of a flash of lightning1 how didst thou obtain this supernatural power8' ,the ,bodhisattva spoke3 #f4 ',such superhuman power is the result1 ,o king1 of meditation 7dhyna71 spotless good conduct 7sla71 and an excellent restraint of the senses1 which ,i have so practised in other existences that they became essential elements of my nature4' ,the king said3 ',does there exist in earnest anything like a world hereafter8' ,the ,brahman#bjd said3 ',verily1 ,your ,majesty1 there is a world hereafter4' ,the king said3 ',but1 my dear sir1 how should ,i too be able to believe so8' ,the ,bodhisattva said3 ',this is a tangible truth1 ,your ,majesty1 which may be proved by reasoning with the ordinary modes of proof 7pramna73 perception by the senses and the rest#bje4 ,it is exemplified by the declarations of reliable persons1 and may be tested by the method of accurate examination4 ,do but consider this3 #bjd ,the inhabitants of ,brahma's world are called ,brahmans4 #bje ,the others are inference and analogy2 for it is unlikely that the ,brahman would think of persuading a disbeliever by means of the fourth mode of proof1 revelation4 #g4 ',the heaven1 with its ornament of sun1 moon and stars1 and the many-shaped variety of animals1 are the world hereafter in a concrete and visible form4 ,let not thy mind be benumbed by scepticism so as not to perceive this truth4 #h4 ',further there are now and then persons who1 owing to their practice of dhyna and the vividness of their memory1 remember their former existences4 ,from this it must likewise be inferred1 there exists a world after this4 ,and myself1 do ,i not give thee the evidence of a witness8 #i4 ',moreover1 thou must infer its existence also from this4 ,the perfection of the intellect presupposes a previous existence of that intellect4 ,the rudimentary intellect of the fetus is the uninterrupted continuation of the intellect in the preceding existence4 #aj4 ',further1 it is the faculty for catching matter of knowledge that is called intellect 7buddhi74 ,therefore there must be a sphere of employment for the intellect at the beginning of existence#bjf4 ,but it is not possible to find it in this world1 because of the absence of the eyes and the other 7organs of sense74 ,by inference1 the place where it is to be found1 is the other world4 #bjf ,in other words1 in the state of the fetus4 #aa4 ',it is known by experience that children diverge from the nature of their fathers and show discrepancies of conduct and the like4 ,now1 since this fact cannot arise without a cause1 it follows that we have to do here with habits acquired in other existences4 #ab1 #ac4 ',that the new-born child1 though his mental powers are wholly rude and his organs of sense in a torpid state1 makes an effort to take the breast without being instructed so and almost in a state of deep sleep1 this proves his having in former existences exercised himself as to the fit ways of taking his food4 ,for practice1 perfecting the mind1 sharpens its faculty for acquiring knowledge for different special performances4 ',perhaps1 since thou art not accustomed to the idea of the existence of another world1 thou mayst still be doubtful about the last statement4 7,should this be the case and shouldst thou reason in this way37 #ad4 ',then the lotuses shutting and opening themselves are also a proof1 indeed1 of their having already practised those movements in other existences4 ,otherwise1 this not being admitted1 why dost thou affirm that the suckling's effort of taking the breast is the effect of exertion made in previous births8 'then thou art obliged to put aside that doubt by the consideration that in one case there is compulsion1 in the other freedom1 and exertion is not made there1 but that it is made here4 #ae4 ',in the case of the lotuses1 their opening and shutting depend on time1 but the effort to take the breast not so4 ,moreover1 there is no exertion in the lotus1 but in the case of the suckling it is evident there is4 ,it is the power of the sun that is the cause of the lotuses expanding4 ',in this manner1 then1 ,your ,majesty1 by a close and careful examination it is possible to have faith in the world hereafter4' ,but the king1 as he was deeply attached to the false lore he professed1 also because the extent of his sin was large1 felt uneasy on hearing that account of the other world1 and spoke3 ',why1 great ,rishi1 #af4 ',if the next world is not that 7well-known7 bugbear for children1 or if thou judgest it fit for me to believe in it1 well1 lend me five hundred nishkas#bjg here1 and ,i shall give thee back one thousand in the next existence4' #bjg ,a nishka is a gold coin1 whose value varied at different times4 ,now when the king1 according to his habitual boldness1 had uttered without scruple this unbecoming language1 which was as it were the vomiting of the poison of his wrong belief1 the ,bodhisattva answered him in a very proper way4 #ag4 ',still in this world those who wish to employ their money1 in order to augment it1 do not make any loan at all to a wicked person or a glutton or a blockhead or a sluggard4 ,for wealth going to such persons1 tends to their ruin4 #ah4 ',but if they see one bashful1 with thoroughly subdued senses1 and skilled in business1 to such a one they offer a loan1 even unwitnessed4 ,such a bestowal of money produces bliss4 #ai4 ',the very same line of conduct must be followed1 ,o king1 with respect to a debt payable in the world hereafter4 ,but it is not suitable to contract such a loan with thee who art a person of a wicked behaviour because of the evil doctrine thou professest4 #bj4 ',for1 at the time when1 being precipitated into hell by thy own cruel actions originating in the sin of a wicked lore1 thou wilt lie there1 sore with pains and paralysed in thy mental powers1 who would then call upon thee for a debt of one thousand nishkas8 #ba4 ',there the regions of the sky do not shine in their full feminine beauty#bjh by the beams of sun and moon1 the destroyers of their veil of darkness4 ,nor is the firmament there seen with its ornament of crowds of stars1 like a lake embellished by unclosed waterlilies4 #bjh ,the disah belong grammatically1 and for this reason also mythologically1 to the females4 ,hence they are spoken of as women 7digaganh74 #bb4 ',the place where the unbelievers dwell in the next world1 is encompassed with thick darkness1 and an icy wind prevails there1 penetrating to the very bones and extremely painful4 ,who1 being wise1 would enter that hell in order to obtain money8 #bc4 ',some wander for a long time on the bottom of the hell1 which is wrapt in dense obscurity and dull with pungent smoke2 they are afflicted there1 drawing along their rags fastened with leather thongs1 and crying with pain as often as they tumble over each other4 #bd4 ',likewise others are running with wounded feet again and again in all directions in the ,hell ,gvalatkukla ,flaming ,chaff1 longing for deliverance from thence1 but they do not attain the end of their sin nor of their life4 #be4 ',terrible servants of ,yama carve like carpenters the limbs of others1 having them fastened in different manners1 and delight in shaping them by cutting with sharp knives1 as if they wrought in fresh timber4 #bf4 ',others again are entirely stripped off their skin1 groaning with pain1 or are even bereaved of their flesh1 living skeletons1 but they cannot die1 kept alive by their own evil actions4 ,likewise others who are cut to pieces4 #bg4 ',others draw flaming chariots for a long time4 ,they wear broad flaming bits in their mouth and submit to harnesses and goads of a tawny hue1 being fiery4 ,the grounds on which they draw are of iron1 heated by an unceasing fire4 #bh4 ',some have their bodies crushed1 when they meet mount ,samghta#bji1 and ground to dust by its incursion2 nevertheless1 even in that great suffering of the most intense degree1 they cannot die before their evil karma is annihilated4 #bji ,samghta is the name of a kind of infernal ,symplegades4 ,cp4 ,journal ,asiatique1 #h;e ,s41 tome ,,xx1 p4 #ahd foll4 #bi4 ',some others are being ground to dust with big and flaming brazen pestles in troughs incandescent by fire during a succession of full five hundred years1 and yet they do not lose life4 #cj4 ',others again are hanging with their heads or even feet to trees made red-hot like corals and of a rough surface1 being beset with flaming thorns of sharp iron4 ,they are beaten by demons1 attendants of ,yama1 who chide them with harsh cries4 #ca4 ',others enjoy the fruit of their conduct1 lying on large heaps of burning coals1 flaming and resembling molten gold4 7,helpless7 they are exposed to their fate1 they can do nothing but lie and moan4 #cb4 ',some howl with their tongues hanging out of their mouths1 while their bodies are overcome by heavy pains caused by hundreds of sharp spears on a ground illuminated by garlands of flames rising out of it4 ,in that time they are made to believe that there exists something like a world beyond this4 #cc4 ',there are others whose heads are encircled with flaming diadems of brass2 others are boiled out in pots of brass4 ,of others the bodies are wounded by sharp stings of showers of weapons1 and devoured by crowds of ferocious animals1 who gnaw them off to the bones4 #cd4 ',others again1 exhausted by toil1 enter the salt water of the ,vaitaran1 but that water is painful to touch like fire1 and their flesh wastes away from their limbs1 when in it1 but not their life1 kept up by their evil actions4 #ce4 ',and those who afflicted because of the intense torment caused by burning1 have resorted to 7the hell named7 ,asukikunapa the hell of unclean corpses as to a pond of fresh water1 meet there with unparalleled pain4 ,their bones are brought to decomposition by hundreds of worms4 #cf4 ',elsewhere others undergo the pain of being burnt for a long time4 ,surrounded by fire1 their bodies flame like iron staves surrounded by flames4 ,yet they do not burn to ashes1 being kept alive by their actions4 #cg4 ',there is sawing of others with fiery saws1 cutting of others with sharp razors4 ,of others the heads are crushed with hammers quickly swung1 so as to make them yell with anguish4 ,there is roasting on a smokeless fire of others1 fixed on broad iron-spits which pierce through their bodies4 ,others again are compelled to drink liquid brass looking like blazing fire1 which makes them utter raw cries4 #ch4 ',some are assailed by spotted dogs of great strength who with their sharp-biting teeth tear off the flesh from their limbs2 they fall on the ground with lacerated bodies1 crying loudly with pain4 #ci4 ',of such a nature are the tremendous torments in the different hells4 ,if thou1 impelled by thy karma1 shalt once have reached that state#baj1 who then would think of calling upon thee for that debt at that time1 while thou art sore with sorrow and thy mind is afflicted with exhaustion and sadness8 #baj ,the second pda of this stanza is wanting an iambus in its middle part4 ,i think it is thus to be supplied3 prpto bhavishyasi 7yad7 svakritapranunnah4 #dj4 ',it may happen that thou art staying in the hell of brazen jars filled with the corpses of wicked people and hard to approach because of the fire-flames1 which heat them and make thee move helplessly exposed to the suffering of being boiled4 ,who then would think of calling upon thee for that debt at that time8 #da4 ',or thou mayst lie with tied limbs on flaming iron pins or on the earth made red-hot by a blazing fire4 ,while thou wilt be weeping piteously1 thy body burning away1 who then would think of calling upon thee for that debt at that time8 #db4 ',who would require that debt from thee1 when thou wilt have reached that wretched state of humiliation1 undergoing terrible sufferings and not even able to make any answer8 #dc4 ',or suppose thy bones to be pierced by the icy wind which destroys even the power of groaning1 or thy voice uttering roaring cries of pain1 when thou wilt be torn asunder1 who would dare ask thee for that money in the other world8 #dd4 ',or1 if rather thou wert to be exposed to the injuries of ,yama's attendants1 or to lie in the midst of fiery flames1 or if dogs and crows were to feast on thy flesh and blood1 who would urge thee with a call for money in the other world8 #de4 ',besides1 when thou wert to undergo an uninterrupted torture by striking or cutting or beating or cleaving1 by burning or carving or grinding or splitting1 in short1 by the most different modes of tearing up 7thy body71 how shouldst thou be able to give back that debt to me at that time8' ,this extremely fearful account of the hells missed not its effect upon the king4 ,hearing it1 he became alarmed and left his attachment to the false lore4 ,and having obtained faith in the world hereafter1 he bowed to that illustrious ,rishi and spoke3 #df4 ',after being apprised of the tortures in the different hells1 my mind almost dissolves from fear1 on the other hand ,i feel a burning sense of anxiety1 considering how ,i may take shelter from that terrible pain4 #dg4 ',for1 short-sighted as ,i was1 ,i walked on the wrong road1 my mind being perverted by a wicked doctrine4 ,now then1 let ,thy ,reverence be my guide here4 ,thou knowest the right way4 ,thou art my authority and my refuge1 ,o ,muni4 #dh4 ',as the rising sun dispels darkness1 so thou hast dispelled the darkness of my false opinions4 ,in the very same manner1 ,o ,rishi1 thou must teach me the road1 going on which ,i may not attain misery after death4' ,then the ,bodhisattva1 perceiving his emotion and understanding that he had changed his opinion for the better and had now become a vessel fit for accepting the ,law1 instructed him--for he pitied him1 like a father his son or a teacher his pupil--in this way4 #di4 ',the glorious way leading to ,heaven1 is that by which the old kings went1 who displayed their love of virtues1 behaving like good pupils towards ,sramanas and ,brhmans1 and manifested their compassion for their subjects by their own behaviour#baa4 #baa ,the following stanzas are of a very ingenious composition4 ,in stanzas #ej-ed each pda ends in two homonymous syllables put twice in different functions1 and from #ee the simile of the chariot is elaborated with great skill4 #ej4 ',therefore1 subdue injustice which is very difficult to subdue1 and overcome vile covetousness which is very difficult to overcome6 ,so thou mayst mount a luminous being to the city of the ,lord of ,heaven1 that city with golden gates resplendent with the most excellent jewels4 #ea4 ',may thy approval of the lore cherished by the virtuous1 and which thou acceptedst in a mind accustomed to a wicked lore1 be steadfast4 ,renounce the latter1 which is a system of injustice proclaimed by people intent on gratifying the fools4 #eb4 ',for thou hast taken the 7right7 road1 ,o king1 now1 in that very moment1 when desiring to walk on it with the pious behaviour prescribed by the ,true ,lore1 thou destroyedst within thy heart the harsh feeling against virtues4 #ec4 ',let1 therefore1 thy wealth be an instrument for obtaining virtues1 and to thy people exercise mercy1 which is an auspicious thing and will increase thine own happiness4 ,be also constant in keeping the excellent restraint of senses and good conduct4 ,in this way thou mayst incur no calamity in the next world4 #ed4 ',let thy rule1 ,o king1 derive its entire brilliancy from the lustre of thy meritorious actions2 let it be relied upon by those who practise good actions1 and be lovely by its purity4 ,so ruling thou wilt strive for thy true happiness together with thy material interest1 and exterminate the anguish of the creatures1 increasing thereby thy glory in a lovely manner4 #ee4 ',thou art here 7on earth7 standing on thy royal war-chariot4 ,let worship of the pious be thy charioteer4 ,let thy own body1 engendering virtues1 be thy chariot4 ,let friendliness be its axle1 self-restraint and charity its wheels1 and the earnest desire for gathering merit its axletree4 #ef4 ',control thy horses1 the organs of sense1 with that splendid bridle named attentiveness4 ,make prudence thy goad and take thy weapons from the store of sacred learning4 ,let shame be the furniture of thy chariot1 humility its lovely pole1 forbearance its yoke4 7,standing on that chariot17 thou wilt drive it skilfully1 if thou art firm in courageous self-command4 #eg4 ',by keeping down bad words thou wilt make it go without rattling of the wheels2 if thou usest lovely language1 the sound of them will be grave and deep4 ,never breaking thy self-restraint will preserve thy chariot from looseness of its constituent parts4 ,thou wilt keep the right direction1 if thou avoidest going astray on the winding paths of wicked actions4 #eh4 ',using this vehicle 7yna71 brilliant with the lustre of wisdom1 adorned by the flag of good renown and the high-floating banner of tranquillity1 and followed by mercy as its attendance1 thou wilt move in the direction of the ,highest tman 7paramtm7 and never shalt thou descend to the infernal regions1 ,o king4' ,having thus dispelled by the brilliant beams of his words that darkness of false lore that lay upon the mind of the king1 and shown him clearly the road to happiness1 the ,high-minded ,one disappeared on the spot4 ,but the king1 having got a thorough knowledge concerning the matters of the next world1 embraced the ,true ,lore with his whole heart1 and himself as well as his officials1 his townsmen1 and landsmen became intent on exercising charity1 self-command1 and self-restraint4 99 99 99 99 99 ,in this manner1 then1 those who are possessed by the vice of clinging to a false belief are especially worth commiserating by the virtuous2 for the tenets of unbelief are blameable4 ,this story may also be adduced with this conclusion3 ',in this manner listening to the preaching of the ,excellent ,law 7saddharma71 fills up with overflowing faith4' ,or with this3 ',in this manner hearing the ,law preached by another1 rouses faith productive of right belief4' ,and when adducing it in a discourse on praise of the virtuous1 likewise on the subject of forbearance1 this is to be said3 ',in this manner the virtuous will parry even a hostile attack by counselling their enemy for his good1 and they will do so without harshness in consequence of their being accustomed to forbearance4' ,also when treating of samvega#bab1 it is to be said3 ',in this manner emotion of the mind makes a man inclined to care for his salvation4' #bab ,samvega is the emotional state which prepares the mind to accept spiritual instruction or to take the vow of a religious life4 ,of this ,gtaka no ,pli recension has been edited as yet1 nor am ,i aware of its occurring in other texts of the ,northern ,buddhists4 ,yet1 at least stanza #af1 which contains the pointe of the tale1 must be founded on some old traditional verse1 one of those sacred sayings1 of which the ,gtaka-class of the ,holy ,writ is made up4 ,,xxx4 ,,the ,,story ,,of ,,the ,,elephant4 ,if they may cause by it the happiness of others1 even pain is highly esteemed by the righteous1 as if it were gain4 ,this will be taught by the following4 ,once the ,bodhisattva1 it is said1 was a huge elephant4 ,he had his residence in some forest suitable for elephants1 which had for its ornament1 so to speak1 the young offshoots of its excellent trees1 whose tops were conspicuous by their twigs1 flowers1 and fruits4 ,its bottom was hidden under manifold kinds of shrubs and trees and grasses4 ,it was beset with mountain-ridges and plateaus that made the effect1 as if they were detained there by the charming beauty of the forest and would not long for another place4 ,that wood was the abode of forest-animals1 and contained a lake of abundant and deep water4 ,it was far remote from the habitations of men1 being surrounded on all sides by a large desert1 where there was no tree1 no shrub1 no water4 ,there he lived a solitary elephant4 #a4 ,like an ascetic he stayed there1 pleased with leaves of the trees1 lotus-stalks and water1 and with the virtues of contentment and tranquillity4 ,now one time1 when the ,great ,being was wandering near the border of that forest1 it happened that he heard a noise of people from the side of the wilderness4 ,then this thought entered his mind3 ',what may this be8 ,first of all1 there is in this direction no road leading to any country2 nor is it likely1 a hunting-party should have crossed a wilderness so large as this4 ,still less can there be question of an attempt to catch my fellow-elephants1 on account of the heavy toil with which it would be attended4 #b1 #c4 ',surely1 this people are either astray1 their guides having lost their way1 or have been banished in consequence of a king's anger or of their own misconduct4 ,such is the nature of the noise ,i hear1 which is not made up of the strong tones of joy1 cheerfulness1 and merriment1 but rather low-spirited sounds1 as of people weeping under the overwhelming power of a great grief4 ',at all events1 ,i will know what it really is4' ,thus reflecting1 the ,great ,being impelled by his compassion1 hastened forward in the direction from whence the noise of that multitude came4 ,when he heard more distinctly those sad and piteous accents of lamentation1 unpleasant to the ears1 the ,high-minded ,one1 understanding that they were cries for help uttered by people in distress1 ran with still greater swiftness1 his mind being filled with the yearning of compassion4 ,after leaving the thicket1 owing to the naked desert destitute of vegetation1 he saw already from afar that body of persons who cried for assistance1 keeping their eyes in the direction of the forest4 ,they numbered seven hundred men1 and were exhausted with hunger1 thirst1 and fatigue4 ,and those men1 on the other hand1 saw the ,great ,being coming up to them1 resembling a moving peak of a snow-covered mountain1 or a condensed mass of white fog1 or an autumn-cloud driven towards them by a strong wind2 and as they were overcome with sorrow and utterly dejected1 this sight frightened them much4 ,in their fear they thought3 ',alas6 now we are certainly lost6' but they could make no effort to run away2 hunger1 thirst1 and fatigue had destroyed their energy4 #d4 ,powerless by hunger1 thirst1 and fatigue1 and being in low spirits1 they made no preparations for flight1 though the peril seemed imminent4 ,the ,bodhisattva perceiving their anxiety1 exclaimed3 ',be not afraid6 ,be not afraid6 ,you have nothing to fear from my part1' and so comforting them1 drew nigh1 uplifting his trunk and showing its tip broad1 soft1 and dark-red as copper4 ,moved by compassion he asked them3 ',who are you1 sirs1 and how are you come to this state8 #e4 ',your pale faces betray the effect of dust and sun1 meagre you are and suffering from sorrow and dejection of mind4 ,who are you and by what cause have you come here8' ,on hearing him utter in a human voice these words not only indicative of a peaceful disposition1 but of the desire to succour1 the men recovered their confidence1 and the whole assembly bowed to him4 ,then they spoke3 #f4 ',an outburst of the king's anger blew us away to this region from the very eyes of our kinsmen1 who sorrowful must behold that banishment1 ,o lord of elephants4 #g4 ',yet1 forsooth1 there must be still some remnant of our good fortune and some favour of ,fortune towards us that we have drawn the attention of ,thee1 who art better than friends and kinsmen4 #h4 ',by the auspicious sight of ,thee we know we have crossed our calamity4 ,who1 in truth1 having seen even in his dreams such a being as ,thee1 would not be saved from distress8' ,then that eminent elephant spoke3 ',well1 how many are you1 sirs8' ,the men said3 #i1 #aj4 ',we numbered one thousand men1 ,o fair-figured being1 when the king left us here1 but many of us1 being unacquainted with adversity1 have perished overcome by hunger1 thirst1 and sorrow4 ,and now1 ,o lord of elephants1 we estimate the number of those still alive to be seven hundred1 who being about to sink down in the mouth of ,death1 look up to ,thee as the embodied ,comfort come to us to help4' ,by these words the ,great ,being1 as he was in the habit of compassion1 was moved to tears1 and commiserating them said1 to be sure1 something like this3 ',alas6 alas6 #aa4 ',oh6 ,how averse to tenderness1 how devoid of shame1 how little anxious about the next world the mind of that king is6 ,oh6 ,how his senses1 caught by his royal splendour1 something as fickle as lightning1 are blind to his good6 #ab4 ',oh6 ,he does not understand that ,death is near1 ,i suppose1 nor has he been taught the unhappy end of wickedness6 ,alas6 ,oh6 ,those poor and helpless kings who1 owing to the weakness of their judgment1 are impatient of listening to words 7of counsel74 #ac4 ',and1 verily1 this cruelty towards living beings is performed on account of one single body1 a perishable substratum of illnesses#bac6 ,alas6 ,fie upon ignorance6' #bac ,i surmise that pda #b of this line is to be read rogibhtasya nsinah4 ,now1 while letting his eyes full of pity and tenderness go over that people1 this thought appeared to the chief of elephants3 ',being so tortured by hunger1 thirst and fatigue1 and their bodies having become so weak1 how may they overcome that wilderness of an extent of many yoganas1 where they find neither water nor shade1 unless they have wholesome food8 ,nor does the forest of elephants contain proper food for them1 not even for one day1 without much trouble4 ,nevertheless1 if they were to take their provisions from the flesh of my limbs and to use my bowels instead of bags1 putting water in them1 they would be able to cross this desert2 not otherwise4 #ad4 ',let me1 therefore1 in their behalf employ my body1 the abode of many hundreds of illnesses1 that it may be for this multitude of men overwhelmed by suffering1 like a raft to get across their misery4 #ae4 ',being born a man is the proper state for reaching happiness1 either heavenly bliss or final extinction1 and it is difficult to attain that state4 ,may then this advantage not be dissolved to them6 #af4 ',further1 since they are come within the compass of my dominion1 ,i rightly may call them my guests4 ,and they are in distress and destitute of relations2 hence ,i have to show the more pity to them4 #ag4 ',and this vessel of many infirmities1 this substratum of manifold toil caused by everlasting illness1 this assemblage of evils1 whose name is body1 will now1 after a long time1 have at last its proper employment1 serving to relieve others4' ,then some of them1 who suffered intensely from the pain of hunger1 thirst1 fatigue1 and heat1 after bowing to him with folded hands and eyes wet with tears1 in the manner of supplicants1 asked him for water by means of signs with their hands4 ,others spoke to him piteous words3 #ah4 ',to us who are destitute of kindred1 ,thou art a kinsman1 ,thou art our recourse and refuge4 ,deign to shelter us in such a way as ,thou deemest best1 ,illustrious ,one6' ,others again who had more energy of mind1 asked him to show them some place where to find water and the way to get out of that dreadful desert4 #ai1 #bj4 ',if there is here some pond or river with cold water1 or perhaps some waterfall1 if a shady tree may be found here on a grass-plot1 tell it us1 ,o chief of elephants4 ,and since thou thinkest it possible to get out of this desert1 show us mercy and point out the direction to us4 ',it is a good many days that we have been staying in this wilderness4 ,for this reason1 pray make us1 ,o lord1 get across it4' ,then the ,high-minded ,one who felt his heart growing still more wet with pity by their piteous requests1 uplifting his trunk as big as the coils of a mighty serpent1 showed them the mountain1 beyond which they could make their escape from the wilderness1 and spoke3 ',underneath this mountain there is a large lake adorned with lotuses1 white and red1 and containing pure water4 ,go1 therefore1 by this way4 ,with the water of that lake ye may quench your thirst1 and dispel your fatigue and 7the vexation of7 heat4 ,then1 continuing your way1 not far from that place ye will meet with the corpse of an elephant1 fallen down the mountain-plateau4 ,the flesh of its limbs ye must take to serve for provisions on the journey1 and provide yourselves with water1 putting it in its bowels instead of bags2 after which ye have to go farther in the very same direction4 ,so ye will overcome this wilderness without much hardship4' ,with such comforting language the ,high-minded ,one induced them to set out1 but himself1 running quickly by another way1 ascended to the top of that mountain4 ,standing there1 about to give up his own body for the purpose of rescuing that body of people1 he strengthened his determination#bad1 truly1 by representing to his mind something like this4 #bad ,this 'strong determination' is the pranidhi1 also called pranidhna4 ,by it he who performs some extraordinary meritorious action with the object of attaining some definite result in a future existence proclaims his design before carrying out his performance4 ,its counterpart in the ritual of ,hinduism is the so-called samkalpa preceding the ceremony and contributory to its success4 ,for other instances of it1 though the name of pranidhi is not used there1 see ,story ,i1 stanzas #cj-cb2 ,,viii1 stanzas #ec-ee4 #ba4 ',this performance does not tend to the attainment of a high state for myself1 neither the magnificence of a king of men1 the possessor of the royal umbrella1 nor ,heaven with the singular flavour of its surpassing enjoyments1 nor the bliss of ,brahma's world1 nor even the happiness of release#bae2 #bae ,viz4 'final extinction' or nirvna4 #bb4 ',but if there be any merit of mine in thus striving to help those men lost in the wilderness1 may ,i become by it the ,saviour of the ,world1 of those creatures erring in the wilderness of ,samsra6' ,having thus resolved1 and not minding because of his gladness1 the painful death he would suffer by being crushed down that deep descent1 the ,high-minded ,one gave up his body according to his design by precipitating himself down that steep mountain4 #bc4 ,while falling1 he shone like an autumn-cloud or like the moon sinking with reversed disc behind the mountain of setting1 or like the snow-cover of the peak of that mountain1 cast down by the violent swiftness of the wind moved by the wings of ,garuda4 #bd4 ,with the heavy noise of a whirlwind he precipitated himself1 shaking not only the earth and the mountains1 but the mind of ,mra possessed by the infatuation of sovereignty#baf4 ,and in his fall1 he bent both the forest-creepers and the forest-deities4 #baf ,in the original ka put twice in the second pda of this stanza is hardly right4 ,in the latter place1 ,i suppose that it should be changed to sa4 #be4 ,no doubt1 on that occasion the ,celestials1 residing about that forest1 were affected with the utmost astonishment4 ,from the ecstasy of their gladness the hairs on their body bristled1 and they swung their arms in the sky1 their fine fingers turned upwards4 #bf4 ,some overspread him with a thick shower of flowers sweet-scented and tinged with sandal-powder4 ,others covered him with their upper garments1 wrought of 7celestial7 unwoven stuff and resplendent with golden decorations2 others with their ornaments4 #bg4 ,others again worshipped him with hymns they had devoutly composed1 and with the reverence of the agali1 their folded hands resembling opening lotus-buds4 ,or they honoured him with bent heads1 lowering their beautiful head-diadems1 and with prayers of veneration4 #bh4 ,some fanned him with an agreeable wind1 such as arranges garlands 7of foam7 on the waves and is perfumed with the scents borrowed from the dust of flowers4 ,others held a canopy of dense clouds in the sky over his head4 #bi4 ,some were prompted by devotion to make ,heaven echo his praise with the sounds of the celestial drums4 ,and more1 others enamelled the trees with an untimely outburst of new twigs1 flowers1 and fruits4 #cj4 ,the sky assumed the lovely splendour of autumn1 the sun's rays seemed to become longer1 and the ,ocean trembled and shook its wave-surface as from impatience to go and visit him out of gladness4 ,meanwhile those men1 following the way pointed out to them1 had reached the lake2 and after refreshing themselves and recovering from heat1 thirst1 and fatigue1 going on as the ,high-minded ,one had instructed them1 they saw at no great distance from that place the body of an elephant that had died not long before4 ,and they reflected3 ',what a strong likeness this elephant has to that chief of elephants6 #ca4 ',is he perhaps a brother to that mighty being1 or some kinsman of his1 or one of his sons8 ,in fact1 it is the self-same beautiful figure equalling a snow-peak that we behold in this body1 even though it be crushed4 #cb4 ',it looks like a condensation of the lustre of many groups of waterlilies1 like the concrete form of moonshine1 or rather like ,his image1 reflected in a mirror4' ,but some among them who had a keener judgment of the matter began to reflect thus3 ',as far as we see1 this animal1 whose surpassing beauty rivals the elephants of the world-quarters1 is that very elephant1 indeed1 who has thrown himself from this plateau1 in order that ,he might save us from distress who are without relations and friends4' 7,and having understood so1 they said37 #cc4 ',that noise we heard1 as of a whirlwind1 as of an earthquake1 was caused by ,his fall1 to be sure4 #cd4 ',this body1 in truth1 is ,his4 ,it has the same yellowish-white hue of a lotus-root1 and is covered with similar hairs as white as moonbeams and adorned with fine spots4 ,these are the same tortoise-like feet with white nails4 ,and this is the same backbone gracefully curved in the guise of a bow4 #ce4 ',also this is the same face long and full1 embellished by the furrows of his wind-perfuming juice4 ,and this is the same head1 tall1 auspicious1 never touched by a driver's goad1 standing on a strong neck4 #cf4 ',this is the same couple of tusks of a honey-colour2 they boastingly bear the token 7of his glory71 being covered with the red dust of the mountain-slope4 ,and this is that trunk with long1 finger-like tip1 wherewith ,he showed us this way4 ',oh6 ,this is1 in truth1 a wonder of surpassing strangeness6 #cg4 ',ah6 ,so great a friendship has ,he shown to us1 without first inquiring into our family1 our conduct and faith1 to us broken by misfortunes and never heard of by ,him before6 ,how great must ,his goodness be for ,his friends and relations6 ',in every way veneration be to ,him1 that ,illustrious ,one6 #ch4 ',assisting the likes of us1 distressed people1 overcome with fear and sorrow and desponding1 ,he1 bearing the shape of an elephant1 holds up1 as it were1 the sinking behaviour of the pious#bag4 #bag ,i have not adopted the ingenious conjecture of ,professor ,kern1 sishatsatm1 as ,i now think the text of the ,,mss4 gives a good sense1 if but the complex of aksharas sdatsatm is divided into two words4 ,accordingly ,i read sdat satm udvahatva vrittam4 #ci4 ',where has ,he been taught this extraordinary propitiousness8 ,at the feet of what teacher may ,he have sat in the forest8 ,the popular saying3 'no beauty of figure pleases without virtues' is exemplified in ,him4 #dj4 ',oh6 ,how ,he has manifested by the splendid loftiness of ,his nature the auspiciousness to be expected of 7his auspicious figure76 ,verily1 even in ,his dead body1 ,his self-satisfaction appears in ,his complexion shining like the ,snow-mountain1 as though it laughed with joy6 ',who1 therefore1 will allow himself to feed on the body of this exceedingly virtuous being1 who1 surpassing by his goodness affectionate relations and friends1 was thus inclined to help us1 thus ready to sacrifice even his own life for our benefit8 ,no1 it becomes us rather to pay him our debt of gratitude by the cremation of his body with the proper rites and worship4' ,thus considering1 they were inclined to indulge in mourning1 as if a family-disaster had befallen them2 their eyes grew dim with tears and they lamented in a faltering voice4 ,but some of them who had a stronger frame of mind1 perceiving their attitude and understanding the difference of the cases1 spoke to them3 ',verily1 by doing so this excellent elephant would be neither worshipped nor gratified4 ,for aught we know1 it is by the accomplishment of his design that we ought to honour him4 #da4 ',for it was with the object of rescuing us1 that he1 a stranger to us1 yea1 not even knowing us1 abandoned in this manner his body dear to him1 to his guests1 still dearer to him4 #db4 ',for this reason it is proper to fulfil his design4 ,otherwise1 would not the exertion of that being be made fruitless8 #dc4 ',he has offered affectionately his whole property1 indeed1 to entertain his guests4 ,who1 then1 would render his hospitality fruitless by not accepting it8 #dd4 ',we are therefore bound to honour him by accepting it like the word of a teacher1 whereby we will secure also our own welfare4 #de4 ',after surmounting our adversity1 it will be the fit time to worship him either conjointly or severally1 and to perform for this excellent elephant the whole of the funeral rites due to a deceased kinsman4' ,accordingly those men1 keeping in mind that that chief of elephants had taken his determination with the object of rescuing them from the wilderness1 obeyed his words4 ,they took their provisions from the body of the ,great ,being1 and filled his bowels with water1 using them as water-bags4 ,then following the direction he had pointed out to them1 they safely crossed that wilderness4 99 99 99 99 99 ,in this manner the righteous highly esteem even pain1 as if it were gain1 if they may cause by it the happiness of others4 ,so is to be said when praising the righteous4 ,likewise1 when discoursing on the ,tathgata or on the subject of listening with attention to the preaching of the ,law4 ,when treating of how to acquire an auspicious nature1 this is to be said3 ',in this manner an auspicious nature obtained by exercise 7of virtues7 comes back in new existences4' ,this story may also be told1 when demonstrating the virtue consisting in habitual charity4 ',so the habit of abandoning material objects makes it easy to give up even self-love4' ,and on the words spoken by the ,lord at the time of ,his ,complete ,nirvna1 when ,he was attended with celestial flowers and celestial music3 ',something like this1 in truth1 is not the right manner1 nanda1 to gratify the ,tathgata1' this story may serve as the comment1 by taking it for example3 ',in this manner worship consists in fulfilling the design 7of the person honoured71 not in offerings of perfumes1 garlands1 and the like4' ,in the ,avadnakalpalat this tale occurs in pallava #if1 #i-ae1 where the ,lord tells it succinctly4 ,the elephant is called ,bhadra 7friendly2 'auspicious'7 there4 ,cp4 supra1 stanzas #ci1 #dj1 where his atibhadrat1 respecting bhadrat1 is praised4 ,concerning the ,bhadra-elephants cp4 ,kielhorn1 ,indian ,antiquary1 #ahij1 p4 #fj4 ,,xxxi4 ,,the ,,story ,,of ,,sutasoma4 7,cp4 the ,pli ,gtaka1 ,no4 #ecg1 ,fausb4 ,v1 #def-eaa1 and ,kariypitaka ,,iii1 #abbah47 #bah ,compare ,professor ,kern's interesting paper on the ,old-,javanese poem ,sutasoma in the ,verslagen en ,mededeelingen der ,kon4 ,akademie van ,wetenschappen afd4 ,letterkunde1 #c;de ,reeks1 dl4 ,v4 pp4 #h-dc1 especially note on p4 #ba4 ,this ,javanese poem1 composed by ,tantular1 a manuscript of which belongs to the ,leiden ,university ,library1 is based on some unknown work named ,bauddhakvya1 not mentioned in ,bunyiu ,nanjio's ,catalogue4 ,meeting with a virtuous person1 in whatever way it may have been occasioned1 promotes salvation4 ,thus considering1 he who longs for salvation must strive after intercourse with virtuous persons4 ,this will be taught as follows4 ,in the time when our ,lord was a ,bodhisattva1 he happened to be born1 it is said1 in the illustrious royal family of the ,kauravas1 that dynasty wide-famed for its glory1 who owing to their intentness on possessing virtues1 possessed the deep-rooted affection of their subjects1 and the splendour of whose power had put their proud neighbours to vassalage4 ,his father gave him the name of ,sutasoma1 for he looked as lovely as ,soma 7the ,moon-god71 his face being irradiated by the nimbus of his hundreds of virtues4 ,like the moon in the bright half of the month1 his loveliness and grace increased every day4 ,having in course of time attained skill in the ,vedas with their ,agas and in the ,upavedas1 and having been also initiated in the worldly arts and sciences 7kals71 including the additional ones 7uttarakals71 he became an object of esteem and love to his people and might be called a kinsman of virtues1 so to speak4 ,for he was inclined to be a decided helper of virtues#bai1 his regard for them was ever increasing1 and he kept himself under restraint to preserve them carefully4 #bai ,so elsewhere the pious are called 'partisans of virtue' 7gunapakshaptinah74 ,see1 for instance1 ,story ,,vii1 stanza #ca4 #a1 #b4 ,good conduct 7sla71 learning1 charity1 mercy1 self-control1 splendour1 forbearance1 wisdom1 patience1 humility1 modesty1 shame1 judgment1 loveliness1 renown1 civility1 retentiveness1 strength1 pureness of mind1 these and such were the excellent properties which dwelt with him4 ,embellished by his youth1 as it were1 and deriving an additional charm from the holiness and loftiness of his person1 they were like his constituent parts1 as the 7sixteen7 kals of the moon#bbj4 #bbj ,the exactness of the comparison would appear more1 if the number of virtues of young ,sutasoma were also sixteen4 ,but ,i count nineteen4 ,and for this reason the king1 his father1 raised him to the illustrious rank of heir-apparent1 judging him the proper person for ruling his subjects1 for he knew his high aspirations and the holiness of his nature4 #c4 ,but as he was fond of learning1 he was a great lover of religious sentences well-turned1 and paid the most distinguished reward to those who attended him with well-said sentences4 ,once it was the season of spring1 and the power of the month of flowers had decorated the suburban parks4 ,the young offshoots of shrubs and trees overspread them with a soft brilliancy2 the opening flowers gave them a charming and laughing aspect2 fresh grass-plots1 like smooth woollen carpets1 extended all around over their grounds2 their water-basins with unstained and blue water were covered with the petals of lotuses white and blue2 the humming noise of numbers of roaming bees was heard in them2 crowds of bold cuckoos and peacocks showed themselves2 and breezes1 agreeable by their mildness1 fragrancy1 and coolness1 blew over them4 ,the splendour of those gardens roused gladness in the minds of men4 ,so the ,high-minded ,one1 walking about escorted by a small body of guards1 went out to one of those pleasure-grounds in order to divert himself4 #d4 ,its groves resounded with the chants of the he-cuckoo2 its various trees were bending under the weight of their flowers2 and the grace of the gardens was enhanced by their charming arbours1 artfully arranged4 ,rambling through his groves in the company of his wives1 he resembled one enjoying the fruit of his merit in ,nandana4 #e4 ,there he delighted in the songs of the females blending with the soft tones of musical instruments1 in their dances charmingly executed with exciting coquetry and graceful#bba gesticulation1 in their brilliant amorous play in consequence of their excitement by liquors1 but no less in the loveliness of the forest4 #bba ,professor ,kern writes to me1 that lulita in the printed text ought to be changed into lalita1 the reading of the ,,mss4 ,now1 while he was staying there1 a certain ,brhman who professed to be a speaker of well-said sentences1 called on him4 ,after being received with due respect1 he sat down in that place1 absorbed in the contemplation of the prince's beautiful figure4 ,so the ,great ,being1 though he was enjoying at that time the sport allowed to his age and fallen to his share as the effect of the power of his rich store of merit1 was nevertheless filled with great regard for that ,brhman4 ,before the ,brhman could reap the profit of his coming by reciting some well-turned sentences1 there suddenly arose a confused noise1 checking the sounds of song and music1 destroying the merriment of the company engaged in playful occupation1 and rousing fear and anxiety in the females4 ,on hearing this uproar1 he kindly bade the guardians of his harem inquire about the matter4 ,then his doorkeepers hastily went to him1 alarmed and with saddened faces expressive of their fear and anxiety4 ,they reported to him3 ',your ,majesty1 this is the man-eater ,kalmshapda1 the son of ,sudsa1 the cruel disposition of whose mind exceeds even that of the ,rkshasas4 ,it is he1 who1 as if he were an incarnation of the ,god of ,death1 is in the habit of destroying hundreds of men4 ,looking terrible and dreadful like a ,rakshas1 that embodied ,terror of the ,world1 so to speak1 of superhuman strength1 vigour1 and insolence is coming up to this very place4 ,our guards are dispersed4 ,terror has devoured the courage of the warriors1 consternation has dissolved their ranks1 and put also the chariots1 horse1 and elephants into disorder4 ,therefore ,your ,majesty must be on your guard for your defence1 or reflect on the proper measures to be taken4' ,then ,sutasoma1 though knowing it well1 asked them3 ',who is that man whom you call the son of ,sudsa8' ,and they said to him3 ',is it then unknown to ,your ,majesty that there was a king of the name1 who having gone out a hunting1 carried away by his horse penetrated into the very heart of the forest8 ,there he cohabited with a lioness1 who having become pregnant1 after some time was delivered of a male human child4 ,some foresters took up that boy1 and brought him to ,sudsa1 who being childless1 brought him up as his son1 and when he passed away to the city of the ,celestials#bbb1 left him as his successor4 ,so he came to the possession of his legitimate royal dignity1 but by the fault of his maternal origin he was fond of raw flesh4 ,once having tasted human flesh and liking its relish surpassing any other flesh1 he commenced to kill and eat the very inhabitants of his capital4 ,then the townsmen prepared to put him to death4 ,the son of ,sudsa1 being afraid of them1 made this promise to the goblins who are wont to enjoy offerings of human flesh and blood3 ,if ,i am saved from this peril1 ,i will perform a sacrifice of one hundred royal princes to the goblins4 ,so he was saved from that peril of his life4 ,and now he carried off by force many1 many royal princes1 and he is also come here in order to carry away#bbc ,your ,majesty1 too4 ,you have heard the matter2 we await your orders1 ,your ,majesty4' #bbb ,in other words1 'when he died4' #bbc ,upahartum is of course a misprint for apahartum4 ,now the ,bodhisattva1 who was formerly aware of the aberration of mind of the son of ,sudsa and his wicked behaviour1 felt compassion for him4 ,so he set his mind on the design of curing him2 and since he trusted himself to possess the qualities adapted to the extinction of the monstrous abnormity of his conduct1 the information about ,sudsa's son drawing near1 like welcome news1 made him feel the sense of gladness4 ,and1 indeed1 he spoke in this manner3 #f4 ',this man who1 dispossessed from his royalty because of his fondness for human flesh1 acts like a madman utterly unable to govern himself1 having left his royal duties and destroyed his 7former7 good repute and merit1 such a person1 ,i suppose1 is in a state deserving commiseration4 #g4 ',this being so1 what opportunity is there for me to use force now1 or what room for alarm and fear from the side of such a one8 ,rather will ,i utterly destroy his wickedness without employing effort1 violence1 and force4 #h4 ',and now this man who would deserve commiseration from my side1 if even he went away from me1 comes himself to the place1 where ,i am staying4 ,for this reason it befits me to show him hospitality4 ,for it is in this way that the virtuous act towards guests4 ',therefore1 it suffices that each of you mind his ordinary duty4' ,so he instructed the guard of his harem4 ,and turning to his female life-guards1 who with eyes great and bewildered with anxiety and with throats almost choked by agitation1 prepared to bar the way of the monster1 he made them desist from that purpose1 addressing them with comforting words1 and went forward in the direction of that alarming noise4 ,and he saw his royal army dispersed and in flight1 pursued by the son of ,sudsa1 whose appearance was dreadful4 ,his soiled garments1 loosely kept together with a girdle1 hung around his body2 his hair dressed with a diadem of bark and coarse with dust1 was dishevelled and hanging down his face wholly covered with a thick1 rugged beard which lay upon it like darkness2 his eyes rolling with wrath and anger looked tremendous2 he brandished his sword and shield4 ,the prince fearless and free from anxiety1 called out to him3 ',hallo1 here ,i am1 ,i1 ,sutasoma4 ,turn to me4 ,why are you troubling yourself to assail those poor people8' ,these words of challenge stirred the pride of the son of ,sudsa1 and turning from thence like a lion1 he perceived the ,bodhisattva 7waiting for him7 alone1 unarmed1 and placidly looking according to his nature4 ,on seeing him he exclaimed1 ',you are the very man ,i am seeking1' and at once without delay went hastily and with impetuosity to him1 and placing him on his shoulder ran off4 ,and the ,bodhisattva1 considering with solicitude that his mind was still troubled with agitation1 and his heart infatuated by wrath and arrogance kindled by the insolence of his rejoicing at the royal forces put to flight1 thought it was no proper time now for admonition1 and persisted in his attitude of unconcern4 ,on the other hand1 the son of ,sudsa having obtained his wish and thinking to have made a capture of importance1 entered much rejoiced the stronghold where he had his residence4 #i1 #aj4 ,that unholy dwelling1 when appearing from afar to the eyes of the travellers1 caused them to be frozen with horror2 for it offered an aspect as dreadful as the dancing-place of giants and spectres#bbd4 ,it was encumbered with corpses of slain men1 and wet with blood horribly moistening its ground2 it seemed to threaten every one 7approaching7 with the cries of jackals roaring there most inauspiciously2 and the trees standing on its area1 exposed to the discolouring smoke of many funeral piles1 bore dark-red leaves1 the ferocious abode of vultures and crows4 #bbd ,in other words1 'as dreadful as a cemetery4' ,having set down the ,bodhisattva in that place1 he took his rest for a while1 his eyes intently fixed on the face of his victim1 charmed as he was by his exceeding beauty4 ,meanwhile the ,bodhisattva remembered that poor ,brhman who had come to him in order to get some present for his sentences1 whom he had not yet paid the due honour1 and who must still be waiting for his return to the gardens with hope in his heart4 ,and this thought entered in his mind3 ',alas6 ho6 #aa4 ',that ,brhman came to me from afar1 bringing to me the present of his sentences and filled with hope4 ,what will he do now on hearing of my capture8 #ab4 ',afflicted with a burning sorrow on account of the destruction of his hope1 and vexed with fatigue felt the keener because of his despair1 he will either sigh1 commiserating my fate1 or chide his own destiny4' ,while the ,great ,being was reflecting in this manner1 and his mind accustomed to commiserate 7the sufferings of others7 was sore with grief on account of that ,brhman1 tears welled up in his eyes4 ,the son of ,sudsa1 seeing those tears1 began to laugh aloud1 and said3 ',do leave off4 #ac4 ',you are renowned for your wisdom proved by many different virtues4 ,but having come into my power1 you too shed tears6 ',verily1 this is a true saying3 #ad4 ',in calamities constancy has no effect1 and in sorrow learning is of no use4 ,no being is to be found1 indeed1 who does not shake1 when stricken4 ',therefore1 tell me the truth4 #ae4 ',do you bewail your life dear to yourself1 or your wealth1 the instrument of pleasures1 or your relations1 or perhaps your royal rank8 ,or is it the recollection of your father who loves his son so much1 or that of your own children who now weep for you1 which makes these tears burst from your eyes8' ,the ,bodhisattva said3 #af4 ',it is not the thought either of my life or my parents1 children1 relatives1 and wives1 or the recollection of the pleasures of royalty1 that moves me to tears2 but some ,brhman who came to me hopeful1 relying on the well-said sentences he brings with him4 ,forsooth1 hearing that ,i have been carried off1 he must grieve with despair4 ,this ,i remembered1 and hence my eyes are wet with tears4 #ag4 ',for this reason you ought to let me go in order that ,i may refresh the heart of that ,brhman1 now distressed with the grief of disappointment1 pouring on it the water of honourable reward1 and on the other hand1 that ,i may take from him the honey of sentences he offers me4 #ah4 ',after thus paying my debt to that ,brhman1 ,i will come back to you again1 that ,i may be also free from debt with respect to you1 and afford gladness to your eyes beholding me returning here4 #ai4 ',do not1 however1 suspect me1 troubling your mind with the thought this may be some contrivance of mine to go off4 ,men like me1 ,o king1 follow a way different from that on which other people are wont to walk4' ,the son of ,sudsa spoke3 #bj4 ',what you say1 as if it were something worth regard1 is a thing which utterly exceeds belief4 ,who1 indeed1 being released from the mouth of ,death and having recovered his freedom of movement1 would go to meet it once more8 #ba4 ',if1 having passed the danger of death hard to overcome1 you are in safety in your brilliant palace1 say1 what reason does there exist that should induce you to come back here to me8' ,the ,bodhisattva spoke3 ',how8 ,does ,your ,honour not understand the motive of my returning here1 though it is a strong one1 to be sure8 ,have ,i not promised to come back8 ,for this reason1 do not suspect me any longer1 taking me for an equal of the villain4 ,am ,i not ,sutasoma8 #bb4 ',it is true that some1 out of cupidity and fear of death1 leave veracity1 as if it were a straw4 ,but to the virtuous veracity is their property and life2 therefore they do not give it up even in distress4 #bc4 ',neither life nor the pleasures of this world will preserve from mishap him who has fallen from veracity4 ,who1 then1 would leave veracity for the sake of these objects8 that virtue which is a rich mine of praise1 glory1 and happiness8 #bd4 ',nevertheless1 in a person who is seen walking on the road of sin or in whom there does not appear any effort to lead a holy life1 a pious behaviour becomes a matter of disbelief4 ,now1 what of the kind did you perceive in my person that you should suspect even me8 #be4 ',if ,i had really been afraid of you1 or if my mind had been attached to pleasures1 or my heart were devoid of compassion1 do you not think ,i should have met an adversary so famous for his ferocity as you1 in full armour and prepared to fight1 as becomes one proud of his valour8 #bf4 ',but it may be that ,i did even desire that conversation with you4 ,why1 after satisfying the labour of that ,brhman1 ,i will come back to you of my own accord4 ,persons like me1 in truth1 do not utter an untruth4' ,now these words of the ,bodhisattva irritated the son of ,sudsa1 as if they spoke of something fanciful1 and he entered upon this reflection3 ',verily1 he does greatly boast of his veracity and righteous behaviour4 ,well then1 ,i will see them1 both his attachment to truth and his love of righteousness4 ,what matters his loss to me1 after all8 ,i have already my full number of one hundred royal princes whom ,i subdued by the overwhelming strength of my arm2 with them ,i may perform my sacrifice to the goblins according to my desire4' ,after thus considering1 he said to the ,bodhisattva3 ',well then1 go4 ,we wish to see your faithfulness in keeping your promise and your righteousness4 #bg4 ',go1 and having done for that ,brhman what he longs for1 return soon2 meanwhile ,i will dress your funeral pile4' ,and the ,bodhisattva promised him he would do so4 ,then he set out for his palace1 where he was welcomed by his household4 ,having sent for that ,brhman1 he learnt from him a tetrad of gths4 ,the ,great ,being1 to whom the hearing of those well-said sentences procured an intense gladness1 praised the ,brhman with kind words and marks of honour1 and valuing each gth at the rate of one thousand 7pieces of gold71 rewarded him with the wealth so much desired for4 ,now his father1 intending to avert him from expenses out of place and extravagant1 availed himself of this opportunity1 and admonished his son in friendly terms4 ',my dear1' he said1 'when you reward well-said sentences1 you should know the limit1 should you not8 ,you have to maintain a large retinue2 besides1 the splendour of kings depends on the affluence of their treasury4 ,for this reason ,i tell you this4 #bh4 ',rewarding a well-said sentence with one hundred is a very high estimation4 ,it is not fit to exceed this limit4 ,if a man1 however wealthy1 be too liberal1 he will never retain the splendour of his riches for long4 #bi4 ',wealth is the chief instrument of success and an effective one2 for no pleasure is attainable in defiance of ,wealth4 ,fortune1 indeed1 like a harlot1 disregards a king who lacks an abundant treasury4' ,the ,bodhisattva spoke3 #cj4 ',if it were at all possible to settle a limit to the value of well-said sentences1 ,your ,majesty1 ,i would not incur your reprehension1 to be sure1 if ,i were to give up even my royal rank to purchase them4 #ca4 ',verily1 such sayings by hearing which a man gains placidity of mind1 his love for salvation is strengthened1 and the darkness 7of ignorance7 disappears 7from his intellect7 by the increase of his wisdom--ought they not to be bought even at the price of one's own flesh8 #cb1 #cc4 ',holy texts are a light which destroys the darkness of delusion 7moha72 they are the highest wealth1 a wealth beyond the reach of thieves and the rest#bbe2 the weapon to hurt that enemy whose name is infatuation2 the best counsellor and adviser as to a man's course of conduct2 an unalterable friend even in time of distress2 the painless medicine of the disease called sorrow2 a mighty army strong enough to crush the army of vices2 the highest treasure of glory and bliss4 #bbe ,compare note to ,story ,,iii1 stanza #ba4 #cd-cg4 ',moreover1 the splendid possession of holy texts 7,sruti7 is also the principal cause of eloquent speech4 ,when meeting with virtuous persons1 this possession affords the opportunity of making a present of great value2 in the assemblies it conciliates the favour of the learned2 in disputes and controversies it casts its light like the sun1 and destroys the arrogance and fame of envious adversaries4 ,its superiority is exhibited by the expression of delight and the high colour in the eyes and on the faces of even common people1 when they are enraptured with ecstasy and applaud by clapping of hands4 ,further it enables its possessor to demonstrate a matter with plain argument and in a graceful way1 owing to his quotations from manifold treatises and sacred books4 ,by its softness1 its culture1 and its loveliness1 eloquence may be compared to a string of unfaded garlands or to the blazing lustre of a tempered lamp#bbf1 and 7finally7 it forcibly gains glory for its owner4 ,so making use of sacred texts is a pleasant way to success4 #bbf ,i read vintadpapratibhoggvalasya4 #ch4 ',and those who have heard them will betake themselves to the road leading to the threefold prosperity1 and free of obstructing vices2 and conforming their behaviour to the precepts imported by those texts1 and making it excellent1 they will easily cross the dangerous passage through existences4 #ci4 ',for so many excellent properties holy texts are famous4 ,now then1 having got them like a present1 how should ,i1 being able to reward the giver of them1 not honour him in return8 ,or1 7on the other hand17 how should ,i transgress your order8 #dj4 ',i will go1 therefore1 to the son of ,sudsa4 ,i do not want either the toil of royalty or that other anxiety ,i should incur by following the way of wickedness1 if ,i were to transgress my duty of keeping my engagement to come back4' ,these words alarmed his father1 who moved by his affection replied with earnest entreaty3 ',verily1 it is but for your good1 my dear1 that ,i spoke so4 ,you must not take offence at it1 will you8 ,may your enemies come into the power of the son of ,sudsa6 ,in fact1 you made him the promise to return to him1 and for this reason you1 being wont to keep your faith1 wish to accomplish your promise4 ,nevertheless1 ,i will not allow it4 ,no sin is incurred1 truly1 by following the way of untruth1 if one may thereby save one's own life and also for the sake of one's parents and other venerable persons4 ,why should you exert yourself to avoid this precept1 which is prescribed by the ,veda8 ,besides1 those who are skilled in the science of politics proclaim the attachment to righteousness 7dharma7 in such cases as where it evidently causes damage to material interests 7artha7 and pleasures 7kma71 to be mismanagement and an evil habit in kings4 ,no more1 then1 of that determination1 wherewith you grieve my heart and disregard your own interest4--,but you will object1 my dear1 that acting thus is dishonourable and in contradiction to righteousness1 and that it is for this reason you cannot decide to break your promise1 having never been accustomed to do anything like this4 ,yet1 why should you break your promise8 ,here ,i have an army of footmen1 chariots1 horse1 and elephants1 prepared for war1 and ready to march to your rescue4 ,they make up an excellent body of warriors attached to your person1 yea1 a legion of heroes skilled in arms and having distinguished themselves in many battles4 ,in short1 these forces are dreadful1 like a violent stream of water4 ,well1 come to him1 surrounded by that army1 and bring him either to submission or to death4 ,in this manner you will have fulfilled your promise and at the same time saved your life4' ,the ,bodhisattva replied3 ',i am not able to promise one thing1 ,your ,majesty1 and perform another2 nor can ,i strike at such people as deserve pity1 who being immersed in the mud of wicked habits and moving in the direction of ,hell1 and whom ,i reckon my friends after their relations have abandoned them and there is nobody to protect them4 ,moreover1 #da4 ',that man-eater performed for me something generous and difficult to be done 7by others71 since he dismissed me out of his power1 relying on my faith4 #db4 ',so it is thanks to him that ,i got those holy stanzas1 father4 ,for this reason he is my benefactor1 and is especially entitled to be an object of my commiseration4 ',cease also to be afraid of any misfortune threatening me1 ,your ,majesty4 ,how should he be capable of injuring me when ,i come back to him1 as ,i went8' ,so speaking the ,high-minded ,one persuaded his father to give him leave4 ,then declining the entreaties of his friends and his faithful army1 who were eager to prevent his going away1 he set out for the dwelling of the son of ,sudsa1 alone and free from fear and sadness1 for he was keeping his faith1 and marched with the aim of softening his heart1 to the happiness of men4 ,as soon as the son of ,sudsa saw the ,great ,being approaching from afar1 he became exceedingly astonished1 and his esteem and liking for him increased4 ,not even his cruelty1 however long practised and deep-rooted in his defiled mind1 could prevent him from entering1 indeed1 upon a thought like this3 ',ah6 ,ah666 #dc4 ',this is the wonder of wonders1 to be sure1 the marvel of marvels6 ,that prince's lofty veracity exceeds all that may be expected of men and deities6 #dd4 ',to me1 a person as cruel-natured as ,death1 he comes back of himself1 subduing fear and anxiety6 ,ah6 ,what a constancy6 ,bravo for his veracity6 #de4 ',justly1 indeed1 the renown of his truth-speaking is wide-spread1 as he now gave up his life and royal state to keep his faith6' ,while he was thus affected with amazement and admiration1 the ,bodhisattva drew near1 saying3 #df4 ',i have obtained that treasure of well-said sentences1 ,i have rewarded the indigent man who presented me with it1 and gladness has been procured to my mind1 thanks to you4 ,now ,i am back here4 ,eat me1 if such is your desire1 or use me as a victim at your sacrifice4' ,the son of ,sudsa spoke3 #dg4 ',i am not in a hurry to eat you2 moreover1 this funeral pile is still smoky1 and flesh gets its proper relish only when roasted on a smokeless fire4 ,let us hear meanwhile these well-said sentences4' ,the ,bodhisattva replied3 ',of what use is it to you1 in such a state1 to listen to holy sentences8 #dh4 ',you adopted this mode of living merciless to your subjects for the sake of your belly4 ,now these stanzas praise righteousness4 ,righteousness does not go together with injustice4 #di4 ',following the wicked manner of life of ,rkshasas and having left the way of the pious#bbg1 you do not possess faith1 still less righteousness4 ,what will you do with holy texts8' #bbg ,in other words1 'having transgressed the precepts of morality4' ,instead of samtyaktrthapathasya1 ,i read samtyaktryapathasya4 ,this contempt roused the impatience of the son of ,sudsa4 ,he answered3 ',do not speak so1 sir4 #ej4 ',where is that king1 say1 who does not kill with his bent bow in his park the mates of the hinds of the forest8 ,if ,i in a similar way kill men for my livelihood1 ,i am the unjust one1 so it is said1 not those killers of deer6' ,the ,bodhisattva spoke3 #ea4 ',neither do those stand on the ground of righteousness1 whose bent bows are directed against the frightened and fleeing deer4 ,but by far more reprehensible than those is a man-eater4 ,human beings1 indeed1 occupy by their birth the highest place 7in the scale of creatures71 and are not allowed to serve as food4' ,now1 though the ,bodhisattva had spoken very harsh words to the son of ,sudsa1 the friendliness of his nature exercised such a power that it outweighed the ferocious nature of the man-eater4 ,so he quietly heard this reproof1 only he laughed aloud at it1 then he spoke3 ',say1 ,sutasoma4 #eb4 ',after being released by me and having reached your home and lovely residence resplendent with the lustre of royalty1 you came back to me4 ,for this reason you are not skilled in political wisdom1 ,i suppose4' ,the ,bodhisattva said3 ',you are wrong4 ,on the contrary1 ,i am skilled in political wisdom1 and therefore ,i do not put it into effect4 #ec4 ',what1 in truth1 is the worth of skill in an art1 resorting to which brings about the certain fall from righteousness without bringing about happiness8 ',moreover1 ,i tell you1 #ed4 ',those who are wise in directing their actions along the way of political wisdom1 commonly get into calamities after death4 ,therefore ,i put aside the winding paths of artful politics and keeping my faith1 came back4 #ee4 ',also by this ,i show it is ,i who am skilled in politics1 that1 leaving untruth1 ,i delight in veracity4 ,for no action is declared by competent judges in the science of politics to be well-managed which is not attended by good reputation1 satisfaction1 and interest4' ,the son of ,sudsa spoke3 #ef4 ',what is that interest you perceive to be attained by holding on veracity1 that giving up your own dear life1 your relations who shed tears at your departure1 and the charming pleasures attendant on royalty1 you returned to me1 in order to keep your faith before all8' ,the ,bodhisattva spoke3 ',many kinds of virtues rest on veracity4 ,hear but the succinct account of them4 #eg4 ',veracity surpasses splendid garlands by its lovely grace and every sweet flavour by its sweetness2 and inasmuch as it produces merit1 that excellent good1 without toil1 it is superior to every kind of penance and the troublesome pilgrimages to trthas4 #eh4 ',affording to glory the opportunity of spreading among men1 veracity is the way to its penetrating the three worlds4 ,it is the entrance-door of the abode of the ,celestials1 the bridge to cross the swamps of ,samsra4' ,then the son of ,sudsa exclaimed3 ',excellent6 right6' and bowing to him and casting an admiring look on him1 said again3 #ei4 ',the other men come into my power1 are paralysed by affliction1 and fear robs them of their courage4 ,in you1 on the contrary1 ,i see a splendid imperturbation4 ,i suppose1 you are not afraid of death1 my prince4' ,the ,bodhisattva spoke3 #fj4 ',of what use is cowardous fear1 the most unfit means of prevention1 against a thing which cannot be avoided even with great effort8 ',nevertheless1 and though knowing the natural course of things in the world1 people are poltroons against death4 #fa4 ',it is the vexation of their mind in consequence of their wickedness2 it is because they were wanting in exerting themselves to perform good actions2 it is their apprehension of sufferings in the other world4 ,that conscience makes them torpid from anxiety that they must die4 #fb4 ',but ,i do not remember having done anything that should torture my conscience1 and consequently ,i have imbibed pure actions into my very nature4 ,who1 clinging to ,righteousness1 should be in fear of death8 #fc4 ',nor do ,i remember having made gifts to the indigent1 which did not tend to the gladness of both the mendicants and myself4 ,who1 having in this manner obtained contentment by his gifts1 clinging to ,righteousness1 should be in fear of death8 #fd4 ',even when reflecting for a long time1 ,i never recollect having taken any step towards evil1 not even in my thoughts4 ,so the path to ,heaven is cleared for me4 ,why should ,i conceive fear of death8 #fe4 ',on ,brhmans1 on my relations and friends1 on my dependents1 on the poor1 on ascetics who are the ornaments of their hermitages1 ,i bestowed much wealth1 giving according to the worthiness of the recipients2 what each of them was in want of1 that was done for him4 #ff4 ',i built hundreds of magnificent temples1 hospitals1 court-yards1 hermitages1 halls1 and tanks1 and by this ,i obtained satisfaction4 ,therefore ,i do not fear death4 ,why1 dress me for your sacrifice or eat me4' ,on hearing this language1 the son of ,sudsa was moved to tears of tenderness1 the hairs on his body bristled1 the darkness of his wicked nature vanished1 and looking with reverence up to the ,bodhisattva1 he exclaimed3 ',beware6 ,may the evil be averted6 #fg4 ',verily1 may he who should wish evil to such a being as you1 ,o foremost of princes1 take the poison ,hlahala knowingly1 or eat a furious serpent or flaming iron1 or may his head1 also his heart1 burst asunder into a hundred pieces6 ',therefore you may tell me also those holy sentences4 ,touched to tenderness as ,i am by the flower-shower of your words1 my curiosity to hear them grows stronger4 ,attend also to this4 #fh4 ',having beholden the ugliness of my conduct in the mirror of ,righteousness1 and being touched by emotion may ,i not1 perhaps1 be a person whose mind craves for the ,law8' ,now the ,bodhisattva1 considering the eagerness of his desire to hear the ,law1 knew him to have become a fit vessel4 ,he spoke3 ',being then desirous of hearing the ,law1 it is right that you listen to its preaching in the proper attitude suitable for that act4 ,look here4 #fi1 #gj4 ',sitting on a lower seat1 which betokens illustrious modesty2 enjoying the honey of the 7sacred7 words with eyes expanding from gladness1 so to speak2 bending one's mind calm and pure to the most intense reverential attention--in this way one must listen devoutly to the preaching of the ,law1 as a sick man to the words of a doctor4' ,then the son of ,sudsa covered a slab of stone with his upper garment1 and having offered this higher seat to the ,bodhisattva1 himself sat down on the naked earth before the visage of the ,bodhisattva4 ,after which1 keeping his eyes fixed with attention on his face1 he invited the ,great ,being3 ',speak now1 sir#bbh4' ,then the ,bodhisattva opened his mouth and filling as it were the forest with his voice deep and sonorous1 like the lovely sound of a new-formed rain-cloud1 spoke3 #bbh ,this formula 7brhdnm mrsha7 and the whole of this ceremonial shows a striking likeness to the observances prescribed for the instruction in the ,veda of a pupil by his spiritual teacher4 #ga4 ',meeting a virtuous person but once and by chance will suffice for ,friendship strong and for ever1 not wanting repeated assurance4' ,on hearing this gth1 the son of ,sudsa exclaimed1 ',well said6 well said6' and nodding his head and waving his fingers said to the ,bodhisattva3 ',go on1 go on4' ,then the ,bodhisattva uttered the second gth4 #gb4 ',from virtuous persons thou shouldst never keep remote1 ,but follow those2 to worship them thyself devote4 ,their fragrance-spreading virtues uncompelled must ,attain him who stands near them1 as does flower-dust4' ,the son of ,sudsa spoke3 #gc4 ',you employed your wealth in the right manner1 indeed2 rightly you did not mind trouble1 that you did your utmost1 ,o virtuous one1 to reward well-said sentences6 ',go on1 go on4' ,the ,bodhisattva spoke3 #gd4 ',the cars of kings1 with jewels shining and with gold1 ,with their possessors lose their beauty1 growing old4 ,but not to pious conduct has old age access4 ,so strong a love of virtues pious men possess#bbi4' #bbi ,cp4 ,dhammapada1 verse #aea4 7,the other replied73 ',this is as a shower of ambrosia1 to be sure4 ,o how great a satisfaction you give me6 ,go on1 go on4' ,the ,bodhisattva spoke3 #ge4 ',how distant ,earth from ,heaven is1 the ,east ,how far from ,sunset1 and both ,ocean's shores ,from one another4 ,greater distance keeps ,of virtue sever'd and of wrong the lores4' ,then the son of ,sudsa1 who in consequence of his gladness and surprise was filled with affection and reverence for the ,bodhisattva1 said to him3 #gf4 ',lovely are the gths ,i heard from you4 ,the elegance of their words is still surpassed by the brilliancy of their contents4 ,by reciting them you have procured me gladness4 ,let me honour you in return by offering you four boons4 ',therefore1 choose whatever you desire from my side4' ,then the ,bodhisattva1 astonished at this offering1 and esteeming him for it1 spoke3 ',who are you that you should bestow boons8 #gg4 ',you have no power over yourself1 being dominated by a passion for sinful actions4 ,say1 what boon1 then1 will you give to another1 you1 whose heart is averse to pious conduct8 #gh4 ',it might be that ,i were to declare the boon ,i would ask1 but that your mind would be disinclined to give it4 ,who1 being compassionate#bcj1 would like to provoke such a calamity8 ,enough1 enough have you done for me4' #bcj ,inasmuch as by his naming the four boons he would bring about for the man-eater an opportunity of breaking his faith1 he might become the involuntary cause of infernal punishment to his neighbour4 ,cp4 ,story ,,xxiv1 stanza #cb4 ,on these words the son of ,sudsa was somewhat ashamed1 and lowering his face1 said to the ,bodhisattva3 ',i beg ,your ,honour not to have so mean an opinion of me4 #gi4 ',i will give you your boons1 even if it were to cost my life4 ,therefore1 choose freely1 prince1 be it what it may be that you desire4' ,the ,bodhisattva spoke3 ',well then1 #hj4 ',give me these four precious boons4 ,take the vow of veracity2 give up injuring living beings2 release all your prisoners1 nobody excepted2 and never more eat human flesh1 ,o you hero among men6' ,the son of ,sudsa said3 #ha4 ',i grant you the first three1 but choose another fourth boon4 ,are you not aware that ,i am unable to desist from eating human flesh8' ,the ,bodhisattva spoke3 ',ah6 ,indeed6 ,there you are6 ,did not ,i say who are you that you should bestow boons8 ,moreover1 #hb4 ',how can you keep the vow of veracity and refrain from injuring others1 ,o king1 if you do not give up the habit of being an eater of human flesh8 ',fie upon you6 #hc4 ',did not you say before1 you were willing to give these boons even at the risk of your life8 ,but now you act quite otherwise4 #hd4 ',and how should you abstain from injury1 killing men in order to get their flesh8 ,and this being so1 what may be the value of the three boons you did grant me8' ,the son of ,sudsa spoke3 #he4 ',how shall ,i be able to give up that very habit1 because of which ,i renounced my kingdom1 bore hardship in the wilderness1 and suffered myself to kill my righteousness and destroy my good renown8' ,the ,bodhisattva replied3 ',for this very reason you ought to give it up4 #hf4 ',how should you not leave that state because of which you have lost your righteousness1 your royal power1 your pleasures1 and your good renown8 ,why cling to such an abode of misfortune8 #hg4 ',besides1 it is but the vilest among men who repent having given4 ,how1 then1 should this meanness of mind subdue a person like you8 ',cease then1 cease following after mere wickedness4 ,you ought to stir up yourself now4 ,is not ,your ,honour the son of ,sudsa8 #hh4 ',meat examined by physicians and dressed by skilful 7cooks7 is at your disposal4 ,you may take the flesh of domestic animals1 of fishes living in water-basins1 and also venison4 ,with such meat satisfy your heart1 but pray1 desist from the reprehensible habit of eating human flesh4 #hi4 ',how do you like to stay in this solitary forest and prefer it to your relations and children and your attendants 7once7 beloved8 how prefer it to enjoying the melodious songs at night1 the grave sounds of drums reminding you of water-clouds1 and the other various pleasures of royalty8 #ij4 ',it is not right1 ,o monarch1 that you allow yourself to be dominated by your passion4 ,take rather that line of conduct which is compatible with righteousness 7dharma7 and interest 7artha74 ,having1 all alone1 vanquished in battle kings with their whole armies1 do not become a great coward now1 when you have to wage war with your passion4 #ia4 ',and have you not to mind also the next world1 ,o lord of men8 ,for this reason you must not cherish what is bad1 because it pleases you4 ,but rather pursue that which is favourable to your renown and the way to which is a lovely one1 and accept what is for your good1 even though you dislike it1 taking it as medicine4' ,then the son of ,sudsa was moved to tenderness and tears1 which barred his throat with emotion4 ,he threw himself before the ,bodhisattva1 and embracing his feet exclaimed3 #ib4 ',justly your fame pervades the world in all directions1 spreading about the flower-dust of your virtues and the scent of your merit4 ,for example1 who else but you alone1 in truth1 could have felt compassion for such an evildoer as ,i was1 accustomed to a cruel livelihood1 which made me resemble a messenger of ,death8 #ic4 ',you are my master1 my teacher1 yea1 my deity4 ,i honour your words1 accepting them with 7bowed7 head4 ,never more will ,i feed on human flesh1 ,sutasoma4 ,everything you told me ,i will accomplish according to your words4 #id4 ',well then1 those princes whom ,i brought here to be victims at my sacrifice1 and who vexed by the sufferings of imprisonment have lost their splendour and are overwhelmed by grief1 let us release them together1 none excepted4' ,the ,bodhisattva1 having promised him his assistance1 set out with him to the very place where those royal princes were kept in confinement4 ,and no sooner had they seen ,sutasoma1 than understanding that they were set at liberty1 they became filled with extreme gladness4 #ie4 ,at the sight of ,sutasoma the royal princes became radiant with joy1 and the loveliness of laughter burst out on their faces1 in the same way as in the beginning of autumn the groups of waterlilies burst open1 invigorated by the moonbeams4 ,and the ,bodhisattva1 having come to them1 spoke to them comforting and kind words1 and after making them take an oath not to do harm to the son of ,sudsa1 released them4 ,then together with the son of ,sudsa and followed by those royal princes1 he set out for his kingdom1 and having there made to the princes and the son of ,sudsa an honourable reception according to their rank1 he re-established them each on his royal throne4 99 99 99 99 99 ,in this manner meeting with a virtuous person1 in whatever way it may have been occasioned1 promotes salvation4 ,thus considering he who longs for salvation must strive after intercourse with virtuous persons4 ,this story may also be told when praising the ,tathgata3 ',so ,buddha the ,lord always intent on doing good was a friend even to strangers still in his previous existences4' ,likewise it is to be told1 when discoursing on listening with attention to the preaching of the excellent ,law3 ',in this manner hearing the excellent ,law tends to diminish wickedness and to acquire virtues4' ,also it is to be told when extolling sacred learning3 ',in this manner sacred learning has many advantages4' ,likewise when discoursing on veracity3 ',in this manner speaking the truth is approved by the virtuous and procures a large extent of merit4' ,and also when glorifying veracity1 this may be propounded3 ',in this manner the virtuous keep their faith without regard for their life1 pleasures1 or domination4' ,likewise1 when praising commiseration4 ,dr4 ,s4 d',oldenburg has pointed out in his paper1 quoted in my ,introduction1 p4 xxii1 another redaction of the story of ,sutasoma in chap4 #cd of the ,bhadrakalpvadna1 the contents of which are given in the translation of that paper1 ,journ4 ,roy4 ,as4 ,soc1 pp4 #cca-ccd4 ,in some parts the account in that text is fuller1 but for the most part1 according to ,dr4 ,s4 d',oldenburg1 it closely follows our ,gtakaml1 the verses of which it 'mostly copies word for word#bca4' ,nevertheless the extract shows one difference1 ,i think1 in a capital point4 ,in the tale1 as it is told by ,sra1 ,kalmshapda has already got his hundred princes1 when he comes to carry away ,sutasoma1 but in the said extract of the ,bhadrakalpvadna ,sutasoma is the very hundredth one4 #bca ,in #ahid ,dr4 ,s4 d',oldenburg more fully dealt with the ,bhadrakalpvadna in a ,russian book on ,buddhistic ,legends in ,bhadrakalpvadna and ,gtakaml4 ,as to ,sutasoma1 cp4 pp4 #hc-he of that book4 ,in the ,mahbhrata the legend of ,kalmshapda ,saudsa1 the man-eater1 is told1 ,i1 adhy4 #agf and #agg4 ,it is very different from the ,buddhistic fashion1 yet both versions must be derived from one source4 ,,xxxii4 ,,the ,,story ,,of ,,ayog,,ri,,ha#bcb4 7,cp4 the ,pli ,gtaka1 ,no4 #eaj1 ,fausb4 ,,iv1 #dia-dii2 ,kariypitaka ,,iii1 #c47 #bcb ,that ayogriha is the name of the prince1 not an appellative1 appears from the ,pli recensions4 ,he was named so1 since he was brought up in the 'iron house' 7ayogriha74 ,to those1 whose mind has been seized by emotion#bcc1 even the brilliancy of royalty does not obstruct the way to salvation4 ,thus considering1 one must make one's self familiar with the emotional state 7samvega71 as will be taught in the following4 #bcc ,samvignamnasm2 compare note on p4 #bhj4 ,at that time1 when our ,lord was still a ,bodhisattva1 seeing the world exposed to the assaults of hundreds of calamities3 diseases1 old age1 death1 separation from beloved persons1 and so on1 and understanding that it was woe-begone1 without protector1 without help1 without guidance1 ,he was impelled by ,his compassion to take the determination of saving the creatures according to ,his exceedingly good nature1 bringing about again and again the good and the highest happiness even to people averse to him and unknown to him4 ,at that time1 then1 he once took his birth1 it is said1 in a certain royal family distinguished for their modest behaviour and their surpassing lustre1 which1 in consequence of their intentness on possessing the affection of their subjects1 was manifested by their increasing prosperity and riches without hindrance1 as well as by the submissiveness of their proud vassals4 ,his very birth adorned both that court and that capital1 always sympathising with their princes in weal and woe1 with the brilliant show of a festival day4 #a1 #b4 7,at the court7 a large distribution of gifts filled the hands and satisfied the minds of ,brhmans1 and the attendants were proud of their very brilliant festival garments#bcd4 7,outside the palace7 the streets resounded with the tones of many instruments and with the blending noise of singing1 jesting1 laughing1 as the gladness of the hearts manifested itself by various merriment1 dancing1 and wantonness4 ,everywhere people meeting told each other with exultation and embraces the happy news1 which gave them the same contentment as a present1 and they magnified the felicity of their king4 #bcd ,apparently the attendants had received that new attire as a present4 #c4 ,the doors of the prisons were opened1 and the prisoners set at liberty4 ,flags floating at the tops of the houses decorated the places1 and the ground was covered with fragrant powders and flowers1 and moistened with spirituous liquors4 ,so adorned1 the town bore the lovely and bright appearance of a festival4 #d4 ,from the splendid dwellings of the wealthy abundant showers of different goods3 clothes1 gold1 jewels c4 poured down1 so that it seemed as if ,felicity1 doing her best to pervade the world1 with lovely sport imitated ,gag in madness#bce4 #bce ,the presents strewed about are compared either with the cascade of the ,ganges at ,gagdvra1 where the river rushes into the valley1 or with the mythological account of ,gag hurling down from heaven to earth at the instance of ,bhagratha4 ,now at that time it happened as a rule that every prince born to the king soon died4 ,supposing that rule to be the effect of goblin-power#bcf1 he ordered1 with the object of saving the life of that son1 the building which was to serve for lying-in chamber to be wholly constructed of iron1 7though7 ornamented with magnificent figures wrought of jewels1 gold1 and silver4 ,the preservative rites destructive of goblins were performed there according to the precepts expounded in the ,science of ,spirits and ordained by the ,veda2 and likewise the different customary auspicious ceremonies which have the effect of securing prosperity4 ,as to his son1 he had the gtakarma#bcg and the other sacraments performed to him in that iron-house1 and let him grow up there4 ,owing to that most careful guard1 but no less to the excellent goodness of his nature and to the power of his store of merit1 no goblins overpowered the ,great ,being4 ,in course of time1 after the sacraments and initiatory rites had been performed1 he was instructed by teachers illustrious for their knowledge of the sacred texts1 their extraction1 and behaviour1 who were renowned and honoured as scholars1 and attached to the virtues of tranquillity1 modesty1 and discretion4 ,having learnt from them many branches of science1 and being favoured by the loveliness of youth1 which made his figure grow fuller day by day#bch1 further displaying that attachment to modesty which was innate in him1 he became an object of the greatest love both to his relations and the people at large4 #bcf ,in the ,pli redaction the new-born children are in fact carried away by a goblin1 a ,yakkhin4 #bcg ,the king had those sacraments performed by his purohita1 the king's constant and customary representative in sacrificial and ceremonial matters4 #bch ,it is plain that the image of the crescent moon is present to the author's mind4 #e4 ,people go after a virtuous person1 though no relation nor acquaintance of theirs1 with the like joy as if they honoured a friend4 ,it is the brilliancy of his virtues which is the cause thereof4 #f4 ,in the season of autumn1 when the moon freely shooting his beams all around is the laugh of ,heaven1 say what kind of relation does there exist for the people to ,him8 ,so then the ,great ,being was enjoying the bliss that had fallen to his share as the effect of the power of his merit4 ,he was petted with plenty of objects of celestial brilliancy standing at his disposal1 and his father1 who loved him much and bore him high esteem1 was no more anxious about him1 trusting he would be safe4 ,now once on the occasion of the ,kaumud-festival recurring in course of time1 it happened that the ,bodhisattva was desirous of contemplating the lovely beauty and the display of brilliancy in his capital4 ,having obtained the permission of his father1 he mounted the royal chariot to take a drive4 ,this chariot was embellished with fair ornaments of gold1 jewels1 and silver2 gay flags and banners of various colours were floating aloft on it2 its horses well-trained and swift1 were adorned with golden trappings2 it was driven by a charioteer distinguished for his dexterity1 skill1 comeliness1 honesty1 modesty1 and firmness1 and followed by a retinue adorned with a picturesque and brilliant attire and armour4 ,preceded by the delightful tones of musical instruments1 the prince with his train passed through the capital in many directions1 and let his eyes roam over the spectacle of the streets crowded with townsmen and landsmen in their lovely festival array1 who with looks agitated by curiosity1 were wholly intent on seeing him1 and all along his way received him with praise and worship1 folded hands and bent heads1 and pronounced blessings over him4 ,nevertheless1 though the contemplation of this beautiful spectacle was a proper occasion for conceiving a great rejoicing within his mind1 he regained by it the remembrance of his former births4 ,so familiar to his nature was the feeling of samvega4 #g4 ',alas' 7he thought71 'piteous is the state of the world and displeasing because of its unsteadiness4 ,the brilliant splendour of this ,kaumud-day1 how soon will it exist but in the memory6 #h4 ',and yet1 such being the condition of all creatures1 how heedless of danger men are1 that they hurry after rejoicings with untroubled minds1 though every way around them is obstructed by death6 #i4 ',disease1 old age and death1 three enemies of irresistible strength1 stand near ready to strike1 and there is no escape from the dreadful world hereafter4 ,how then may there be opportunity for merriment to an intelligent being8 #aj4 ',the clouds1 that poured out streams of water with tremendous noise1 almost in anger1 imitating1 as it were1 the uproar of great seas1 the clouds with their golden garlands of flashing lightnings1 being born of agglomeration come again to dissolution4 #aa4 ',the rivers1 that flowing with increased rapidity carried away trees together with the river-banks1 upon which they had their roots1 afterwards and in course of time assume again a mean appearance1 as if they were burnt away by sorrow4 #ab4 ',the violence of the wind1 too1 blowing down peaks of mountains1 dispersing masses of clouds1 rolling and stirring up the waves of the ocean1 becomes extinguished4 #ac4 ',with high and blazing flame sparkling about1 the fire destroys the grass1 then it abates and ceases4 ,by turns the different beauties of the groves and forests appear and disappear1 as time goes on4 #ad4 ',what union does there exist which has not its end in separation8 what felicity which is not liable to mishap#bci8 ,since inconstancy1 then1 is proper to the course of worldly things1 that mirth of the multitude is a very thoughtless one4' #bci ,this sentence is expressed in a similar way in a sloka1 recurring several times in ,divyvadna 7ed4 ,cowell1 p4 #bg2 #ajj2 #dhf73 sarve kshaynt nikayh patannth samukkhrayh samyog viprayognt maranntam ka gvitam4 ,cp4 also supra1 ,story ,,vi1 stanza #g4 ,in this manner the ,high-minded ,one reasoned within himself4 ,utterly touched with emotion1 his heart became averse to that rejoicing and festival mirth2 he paid no longer attention to the groups of people1 however picturesque1 flocking to embellish the capital4 ,in this disposition of mind he perceived that he had already returned to his palace4 ,his emotion increased still by this1 and considering that there is no other refuge but ,righteousness1 since it is unconcerned with sensual pleasures1 he made up his mind to embrace the state of a virtuous life4 ,at the first opportunity he visited the king1 his father1 and with folded hands asked leave to set out for the penance-forest4 #ae4 ',by taking the vow of world-renunciation ,i wish to bring about the good of my ,self1 and ,i want your leave which ,i shall hold for a favour and a guidance to this 7goal74' #af4 ,on hearing this request of his well-beloved son1 the king1 as if he were an elephant wounded by an empoisoned arrow or a deep sea shaken by the wind1 was seized with shivering1 for his heart was sore through grief4 #ag4 ,and desiring to withhold him1 he embraced him affectionately1 and in a faltering voice obstructed by his tears spoke3 ',my son1 why have you made up your mind to leave us so suddenly8 #ah4 ',who is that man who1 being a cause of displeasure to you1 causes his own ruin1 rousing in this manner ,death 7against himself78 ,say1 whose relations have to wet their faces with tears of sorrow8 #ai4 ',or do you perhaps apprehend1 or have you heard of1 any improper act of mine8 ,then1 tell it1 that ,i may put an end to it4 ,but ,i myself do not perceive anything of the kind4' ,the ,bodhisattva spoke3 #bj4 ',what improper act may be found in you1 being thus intent to show me your affection8 ,and who would be capable of assailing me with grief8' ',but why then do you want to leave us8' replied the king with tears4 ,then the ,great ,being answered3 ',because of the peril of death4 ,do but consider1 ,your ,majesty4 #ba4 ',from the very night when a man obtains his residence in the maternal womb1 he moves towards death1 ,o hero among men1 marching without interruption in that direction day after day4 #bb4 ',may a man be ever so skilled in the management of his affairs1 ever so strong1 nobody escapes ,death or ,old ,age1 both of whom infest every place in this world4 ,for this reason ,i will resort to the forest to lead a virtuous life4 #bc4 ',haughty princes vanquish by bold attack whole armies in splendid battle-array of footmen1 horse1 chariots1 and elephants2 but they are powerless to defeat that enemy named ,death1 though he is alone4 ,therefore ,i am resolved on taking my refuge in ,righteousness4 #bd4 ',guarded by their forces made up of brisk horses and elephants and footmen and chariots1 princes succeed in making their escape from their enemies2 but all princes since ,manu1 together with their armies1 succumbed helplessly to the superior power of that enemy whose name is ,death4 #be4 ',furious elephants crush in battle with their pestle-like tusks the gates of towns1 the bodies of men1 chariots1 and other elephants4 ,yet the same tusks that were victorious even over town-walls will not push back ,death1 when that foe rushes on them4 #bf4 ',skilled archers pierce their enemies with their arrows in battle1 though distant and sheltered by shield and armour strong and artfully wrought2 but they never hit that enemy of old1 named ,death4 #bg4 ',lions may abate the martial lustre of elephants1 plunging their cutting claws in their frontal globes1 and with their roarings they may pierce the ears and frighten the hearts of their adversaries2 but when they encounter ,death1 their insolence and strength are broken1 and they fall asleep4 #bh4 ',kings inflict punishment on their enemies having sinned against them according to the measure of their guilt2 but if that enemy whose name is ,death has greatly sinned against them1 they do not think of enforcing their law-sentences upon him4 #bi4 ',likewise kings may conquer a foe who has offended them by means of the 7well-known7 expedients3 conciliation and the rest2 but ,death1 that ferocious enemy1 whose insolence is strengthened by the long duration of his hatred1 is not to be subdued with such craft4 #cj4 ',serpents in wrath bite men1 and the poison of their pointed teeth has the burning effect of a fire blazing awfully1 kindled as it is by their anger2 but against ,death1 though always clever in doing harm and therefore deserving of punishment1 their effort of biting is deficient4 #ca4 ',if a man has been bitten by serpents1 however furious1 medical men will appease the poison by means of charms and medicines2 but ,death is a serpent with imperishable teeth and irresistible poison1 his power cannot be put down by charms1 medicines and the like4 #cb4 ',garudas will stir up the abode of crowds of playing fishes1 shaking with the flapping of their wings the water out of the seas with a thunderlike dreadful noise1 then seize the serpents with their outstretched fangs2 yet they are unable to destroy ,death in that boisterous manner4 #cc4 ',tigers by their surpassing swiftness overtake the deer of the forest running away with fear1 and easily crushing them upon the earth1 as if playing1 with the thunderbolt of their unequalled claws1 drink their blood2 but they have no skill to proceed in the same way with ,death4 #cd4 ',it may happen perchance that a deer having come within the reach of a tiger's mouth with its tremendous teeth1 makes his escape even then4 ,but who1 having2 reached the mouth of ,death with the big teeth named disease or old age or grief1 can become sound again8 #ce4 ',demons 7grahas71 deformed and ferocious-looking1 drink up the vital strength and absorb the lives of the men they hold with a strong grasp#bdj2 but when time has come for them likewise to wage war with ,death1 they will lose their insolence and ferocity4 #bdj ,in the ,pli redaction these demons are specified by the names of yakkh1 pisk1 and pet 7 ,sans1 preth71 different classes of goblins4 #cf4 ',such as are masters in magic arts may subdue those demons1 if they come up to do harm to godly persons1 by the use of penance-power1 evil-averting spells1 and medicinal herbs2 but against that demon1 whose name is ,death1 there is no remedy at all4 #cg4 ',such as are skilled in the art of bringing about magical illusions1 perplex the eyes of a great assembly#bda4 ,yet ,death1 too1 must have still some power1 that his eye is not bewildered even by those4 #bda ,jugglers may effect illusions of the kind4 ,the fourth act of the ,ratnval affords an instance of that indragla4 #ch4 ',both those who by their penance-powerful charms checked the virulence of poison1 and the excellent physicians who extinguished the diseases of men1 even ,dhanvantari and such as he1 have disappeared4 ,therefore my mind is bent on practising righteousness in the forest4 #ci4 ',the ,vidydharas1 owing to their might made up of manifold spells and powers1 make themselves visible and again invisible1 go through the air or descend to the earth4 ,nevertheless1 when they meet ,death1 they too have lost their might4 #dj4 ',the lords of the ,celestials 7the ,devas7 drive back the ,asuras in spite of their haughtiness1 and themselves in turn in spite of their haughtiness are driven back by the ,asuras4 ,yet1 even both armies combined1 a host that would march with just pride against any adversary1 are not able to vanquish ,death4 #da4 ',understanding this ferocity of the nature of ,death1 our enemy1 and his irresistibleness1 ,i am no longer pleased with the life at home4 ,it is not from anger that ,i leave nor in consequence of diminished affection1 but ,i have resolved upon a life of righteousness in the forest4' ,the king said3 ',but what hope do you set upon the forest-life1 the danger of death being thus irremediable8 what hope on taking the vow of a holy life8 #db4 ',shall not ,death1 our enemy1 attain you also in the forest8 ,did not the ,rishis die who kept their vows of righteousness in the forest8 ,in every place the course of life you wish to adopt is practicable1 indeed4 ,what profit1 then1 do you see in leaving your home and resorting to the forest8' ,the ,bodhisattva spoke3 #dc4 ',no doubt1 ,death equally visits those at home and those in the forest1 the righteous as well as the vicious4 ,yet the righteous have no reason for remorse1 and righteousness is nowhere easier to be attained than in the forest1 to be sure4 ',will ,your ,majesty deign to consider this8 #dd4 ',the house is an abode of carelessness 7about one's moral and religious duties71 of infatuation1 sensual love1 concupiscence1 hatred1 of everything contrary to righteousness4 ,what opportunity of applying one's self to it may be found at home8 #de4 ',a householder is distracted by many bad occupations2 the care of earning and guarding his goods agitates his mind1 which is also troubled by calamities arising or approaching4 ,at what time may a householder take the way of tranquillity8 #df4 ',in the forest1 on the other hand1 after leaving that multitude of bad occupations and being freed from the troublesome care of worldly goods1 a man is at his ease and may strive for tranquillity exclusively and with a satisfied mind4 ,so he will come to happiness and righteousness and glory4 #dg4 ',not his wealth nor his power preserves a man1 nothing but his righteousness4 ,it is righteousness that procures him great happiness1 not the possession of a large estate4 ,and to a righteous man death cannot but procure gladness4 ,for no fear of mishap exists for him who is devoted to a holy life4 #dh4 ',and as good and evil are distinguished by their different characteristic marks and separated from each other by the discrepancy of the actions belonging to each1 in the same way the result1 too1 of wickedness is mishap1 but that of beautiful righteousness a happy state4' ,in this manner the ,great-minded ,one persuaded his father4 ,he obtained his father's permission and renouncing his brilliant royal bliss1 as if it were a straw1 took up his abode in the penance-grove4 ,having acquired there dhynas of immense extent and established mankind in them1 he mounted to ,brahma's world4 99 99 99 99 99 ,in this manner even the brilliancy of royalty does not obstruct the way of salvation to those1 whose mind has been seized by emotion4 ,thus considering1 one must make one's self familiar with the emotional state 7samvega74 ,this is also to be told1 when expounding the right conception of death3 ',so the thought that one may die soon causes the sense of samvega4' ,likewise1 when expounding that death should always be present to our mind1 and when teaching the temporariness of everything3 ',so all phenomena#bdb are perishable4' ,also1 when inculcating the tenet of taking no delight in the whole ,universe3 ',so nothing which has form 7samskrita7#bdc is reliable4' ,and also with this conclusion3 ',so this world is helpless and succourless4' ,also this may be propounded3 ',in this manner it is easy to obtain righteousness in the forest1 but not so for a householder4' #bdb ,anityh sarvasamskrh1 one of the most popular sayings of the ,lord4 #bdc ,properly speaking1 the samskrita is the phenomenon1 and the samskrh are the 'fashions' or 'forms' of the perceptible objects as well as of the perceiving mind4 ,but the latter term is not rarely likewise indicative of the things or objects 7see ,childers1 ,dictionary1 s4 v4 samkhro71 and the former is here nearly a synonym of nmarpa4 ,,xxxiii4 ,,the ,,story ,,of ,,the ,,buffalo4 7,cp4 the ,pli ,gtaka1 ,no4 #bgh1 ,fausb4 ,,ii1 #che-chh2 ,kariypitaka ,,ii1 #e47 ,forbearance deserves this name only if there exists some opportunity for showing it1 not otherwise4 ,thus considering1 the virtuous appreciate even their injurer1 deeming him a profit4 ,this will be shown by the following4 ,the ,bodhisattva1 it is said1 one time lived in some forest-region as a wild buffalo-bull of grim appearance1 owing to his being dirty with mud1 and so dark of complexion that he resembled a moving piece of a dark-blue cloud4 ,nevertheless1 though in that animal-state1 in which there prevails complete ignorance and it is difficult to come to the conception of righteousness1 he in consequence of his keen understanding1 was exerting himself to practise righteousness4 #a4 ,compassion1 as if it had a deep-rooted affection for him in return for his long service1 never left him4 ,but some power too1 either of his karma or his nature1 must be taken into account to explain the fact that he was so4 #b4 ,and it is for this reason1 in truth1 that the ,lord#bdd declared the mystery of the result of karma to be inscrutable1 since ,he1 though compassion was at the bottom of his nature1 obtained the state of a beast1 yet even in this condition retained his knowledge of righteousness4 #bdd ,in his ,buddha-existence1 of course4 #c4 ,without karma the series of existences cannot be2 it is also an impossibility that good actions should have evil as their result4 ,but it must be the influence of small portions of 7evil7 karma that caused him now and then1 notwithstanding his knowledge of righteousness1 to be in such 7low7 states#bde4 #bde ,this apology is not superfluous1 indeed4 ,though fables of animals have been adapted of old so as to form part of the stock of sacred lore of the ,buddhists1 the contradiction between the low existences of the most virtuous ones and the doctrines about the karma is as great as possible4 ,now some wicked monkey1 knowing his natural goodness which had manifested itself in course of time1 and understanding from his habitual mercy that anger and wrath had no power over him1 was in the habit of vexing the ,great ,being very much by different injuries4 ',from him ,i have nothing to fear1' so he thought4 #d4 ,a rascal is never more eager to insult and never displays greater insolence than towards people meek and merciful4 ,against those he performs his worst tricks1 for he sees no danger from their side4 ,but with respect to those from whence a suspicion of danger1 however slight1 strikes him1 he will behave1 oh6 so modestly1 like an honest man2 his petulance is quieted there4 ,sometimes1 then1 while the ,great ,being was calmly asleep or nodding from drowsiness1 that monkey would of a sudden leap upon his back4 ,another time1 having climbed on 7his head71 as if he were a tree1 he swung repeatedly 7between his horns74 ,sometimes again1 when he was hungry1 he would stand before his feet1 obstructing his grazing4 ,it happened also now and then that he rubbed his ears with a log4 ,when he was longing to bathe1 he would sometimes climb on his head and cover his eyes with his hands4 ,or having mounted on his back1 he would ride him perforce1 and holding a stick in his hand counterfeit ,yama#bdf4 ,and the ,bodhisattva1 that ,great ,being1 bore all that unbecoming behaviour of the monkey without irritation and anger1 quite untroubled1 for he considered it a benefit1 as it were4 #bdf ,the common representation of ,yama is sitting on the back of a buffalo with a staff in his hand4 ,see1 for instance1 ,varhamihira ,brihatsamhit #eh1 #eg dand ,yamo mahishagah4 #e4 ,it is the very nature of the wicked1 indeed1 to walk aside from the way of decent behaviour1 whereas forbearance is something like a benefit to the virtuous1 owing to their habitual practice of going that way4 ,now of a truth1 some ,yaksha who was scandalised at those insults of the ,great ,being1 or perhaps wished to try his nature1 one time when the wicked monkey was riding the buffalo-bull1 placed himself in his way1 saying3 ',be not so patient4 ,art thou the slave of that wicked monkey by purchase or by loss at play1 or dost thou suspect any danger from his part1 or dost thou not know thine own strength1 that thou sufferest thyself to be so abused by him as to become his riding animal8 ,verily1 my friend1 #f4 ',the thunderbolt of thy pointed horns swung with swiftness could pierce a diamond1 or like the thunderbolt1 cleave huge trees4 ,and these thy feet treading with furious anger1 would sink in the mountain-rock as in mud4 #g4 ',and this body of thine is1 like a rock1 solid and compact1 the splendid strength of its muscles makes its beauty perfect4 ,so thy power is well-known to the vigorous by nature1 and thou wouldst be hard to approach even for a lion4 #h4 ',therefore1 either crush him with thy hoof by an energetic effort1 or destroy his insolence with the sharp edges of thy horns4 ,why dost thou suffer this rogue of a monkey to torment thee and to cause pain to thee1 as if thou wert powerless8 #i4 ',where is it ever seen that an evildoer is brought to reason by a cure consisting in a virtuous behaviour towards him1 modesty1 and kindness8 ,this treatment being applied to such a one who is to be cured by pungent and burning and harsh remedies1 his insolence will wax like a disease arising from the phlegm#bdg4' #bdg ,indian medicine divides the diseases into three classes1 according to their origin from one of the three humours3 phlegm 7kapha71 wind 7vta71 and bile 7pitta74 ,then the ,bodhisattva looking at the ,yaksha spoke to him mild words expressive of his adherence to the virtue of forbearance4 #aj4 ',surely1 ,i know him a fickle-minded one and always fond of iniquity1 but for this very reason it is right1 in truth1 that ,i put up with him4 #aa4 ',what forbearance is that1 practised towards somebody of greater strength1 against whom it is impossible to retaliate8 ,and with respect to virtuous people standing firm in honesty and decent behaviour1 what is there to be endured at all8 #ab4 ',therefore we ought to endure injuries by a feeble one1 though having the power of revenge4 ,better to bear insults from such a one than to get rid of virtues4 #ac4 ',ill-treatment by a powerless one is the best opportunity1 in truth1 for showing virtues4 ,with what purpose1 then1 should the lover of virtues make use of his strength in such cases so as to lose his firmness of mind8 #ad4 ',besides1 the opportunity for forbearance1 that virtue always of use1 being difficult to obtain inasmuch as it depends on others1 what reason could there be to resort to anger just then1 when that opportunity has been afforded by another8 #ae4 ',and if ,i did not use forbearance against him who disregarding the damage of his own righteousness 7dharma71 acts as if to cleanse my sins1 say who else should be ungrateful1 if not ,i8' ,the ,yaksha spoke3 ',then wilt thou never be delivered from his persecutions4 #af4 ',who may be able to chastise the ill-behaviour of a rascal having no respect for virtues1 unless he sets aside humble forbearance8' ,the ,bodhisattva spoke3 #ag4 ',it is not suitable for him who longs for happiness to pursue comfort or prevention of discomfort by inflicting grief on another4 ,the result of such actions will not tend to the production of happiness4 #ah4 ',my persistence in patient endurance is1 in fact1 an admonition to awake his conscience4 ,if he does not understand it1 he will afterwards assail others of a hasty temper who will stop him in his pursuit of the wrong way4 #ai4 ',and having been ill-treated by such a one1 he will no more do these things to such as me4 ,for having received punishment1 he will not act in this 7unbecoming7 manner again4 ,and so ,i will get rid of him4' ,on these words the ,yaksha1 affected with faithful contentment1 amazement1 and respect1 exclaimed3 ',well said6 well said6' and moving his head and shaking his 7extended7 fingers1 magnified the ,great ,being with kind words such as these3 #bj4 ',how is it possible that beasts should possess a conduct like this8 ,how didst thou come to this degree of regard for virtues8 ,having assumed with some purpose or other this animal-shape1 thou must be somebody practising penance in the penance-forest6' ,after thus eulogising him1 he threw the wicked monkey off his back1 and taught him a preservative charm2 after which he disappeared on the spot4 99 99 99 99 99 ,in this manner1 then1 forbearance deserves this name only1 if there exists some opportunity for showing it1 not otherwise3 thus considering the virtuous appreciate even their injurer1 deeming him a profit4 ,so is to be said1 when discoursing on forbearance4 ,and this may also be said3 ',in this manner is shown the imperturbable tranquillity of the ,bodhisattvas1 even when in the state of a beast2 how1 indeed1 should it become a human being or one who has taken the vow of a homeless life to be deficient in it#bdh8' ,this story is also to be told1 when praising the ,tathgata and when discoursing on listening with attention to the preaching of the ,law4 #bdh ,cp4 the conclusion of ,story ,,xxv4 ,,xxxiv4 ,,the ,,story ,,of ,,the ,,woodpecker4 7,cp4 the ,pli ,gtaka1 ,no4 #cjh1 ,fausb4 ,,iii1 #be-bg47 ,even though provoked1 a virtuous person is incapable of betaking himself to wickedness1 having never learnt to do so4 ,this will be taught as follows4 ,the ,bodhisattva1 it is said1 lived in some place of a forest as a woodpecker distinguished by his beautiful and lovely feathers of manifold colours4 ,but though in that state1 owing to his habitual compassion1 he did not follow the way of living of his kind1 a sinful one since it involves injuries to living beings4 #a4 ,with the young shoots of the trees1 with the sweet and delicious flavours of their flowers1 and with their fruits of different hue1 scent1 and relish he kept such diet as was dictated by his contentment4 #b4 ,he manifested his care for the interests of others by preaching to others the precepts of righteousness on proper opportunities1 by helping the distressed according to his power1 and by preventing the base-minded from immodest actions4 ,the whole multitude of animals in that part of the forest1 being thus protected by the ,great ,being1 thrived and were happy2 for in him they possessed a teacher1 as it were1 a kinsman1 a physician1 a king4 #c4 ,in the same degree as they1 being well protected by the greatness of his mercy1 increased in virtues1 in the very same degree his protection endowed them1 though making up a collection of substances1 with increase of their qualities#bdi4 #bdi ,the point of this stanza is lost in translation4 ,the term sattvakya admits of two acceptations1 according to its being applied to the philosophical and to the ordinary use of the word sattva4 ,so the same compound may signify 'a body of animals' and 'a collection of substances4' ,similarly the term guna means 'virtue' as well as 'quality4' ,now one time1 when the ,great ,being1 according to his pity for the creatures1 was rambling through parts of the forest1 it happened that he saw in some part of the wood a lion who overcome by an exceedingly heavy pain was lying on the earth1 as if he were hit with a poisonous arrow1 having his mane disarranged and dirty with dust4 ,and drawing near to him1 moved by compassion1 he asked him3 ',what is the matter1 king of the quadrupeds8 ,thou art seriously ill1 indeed1 ,i see4 #d4 ',is this illness caused by exhaustion after indulging too much in boldness against elephants8 or in excessive running after deer8 or art thou hit with an arrow by a hunter8 or has some disease seized thee8 #e4 ',say then1 what ails thee1 if at least it may be told to me4 ,likewise tell me what may be done for thee in this case4 ,and if perhaps ,i possess some power for the benefit of my friends1 thou must enjoy the profit ,i may bring about by it and recover thy health#bej4' #bej ,the last pda of this sloka looks corrupt in the original1 yet without encumbrance of the main sense which is evident4 ,the lion spoke3 ',thou1 virtuous and best of birds1 this illness is not the effect of exhaustion nor is it caused by disease nor occasioned by a hunter's arrow4 ,but it is the fragment of a bone that sticks here in my throat and1 like the point of an arrow1 causes grievous pain to me4 ,i can neither swallow it down nor throw it up4 ,therefore1 it is now the time of assistance by friends4 ,now1 if you know the way to make me sound1 well1 do it4' ,then the ,bodhisattva1 owing to the keenness of his intellect1 thought out some means of extracting the object which was the cause of his pain4 ,taking a piece of wood large enough to bar his mouth1 he spoke to the lion3 ',open thy mouth as wide as ever thou canst4' ,after he had done so1 the ,bodhisattva having placed the log tightly between the two rows of his teeth1 entered the bottom of his throat4 ,with the top of his beak he seized that fragment of bone sticking athwart in it by one edge1 and having loosened it1 took it by another edge1 and at last drew it out4 ,and while retiring1 he dropped the log which barred the lion's mouth4 #f4 ,no wound-healer1 however skilled in his art and clever1 would have succeeded even with great effort in extracting that extraneous substance1 yet he pulled it out1 thanks to his keen intellect1 though not exercised by professional training#bea1 but proper to him through hundreds of existences4 #bea ,cp4 the beginning of ,story ,,xiv1 p4 #abe4 #g4 ,after taking away together with the bone the pain and anguish caused by it1 he felt no less gladness at having relieved his suffering fellow-creature1 than the lion at being released from the pain-causing object4 ,this1 indeed1 is the essential property of a virtuous person4 #h4 ,a virtuous person having effected the happiness of another or stopped his mischief even with difficulty1 will enjoy a greater amount of excessive gladness1 than he would on account even of prosperity happening to himself and easily obtained4 ,so the ,great ,being having relieved his pain1 was rejoiced in his heart4 ,he took leave of the lion1 and having received his thanks went his way4 ,now some time after1 it happened that the woodpecker flying about with his outspread wings of exquisite beauty1 could nowhere get any suitable food1 so that he was caught by hunger which burnt his limbs4 ,then he saw that same lion feasting on the flesh of a young antelope fresh killed4 ,his mouth and claws and the lower end of his mane being tinged with the blood of that animal1 he resembled a fragment of a cloud in autumn1 immersed in the glow of twilight4 #i4 ,yet1 though he was his benefactor1 he did not venture to address him with words of request1 disagreeable to the ear2 for however skilled in speech1 shame imposed upon him a temporary obligation of silence4 #aj4 ,nevertheless1 as his wants required satisfaction1 he walked up and down before his eyes in a bashful attitude4 ,but that scoundrel1 though well aware of him1 did not at all invite him to join in the repast4 #aa4 ,like seed sown on a rock1 like an oblation poured out on ashes that have lost their heat1 of that very nature is1 at the time of fruit1 a benefit bestowed on an ungrateful person1 and the flower of the vidula-reed4 ,then the ,bodhisattva thought3 ',surely1 he does not know me again1' and approaching him with a little more confidence1 asked him for a share1 supporting his demand with a proper benediction after the manner of mendicants4 #ab4 ',much good may it do thee1 lord of the quadrupeds1 who procurest thy livelihood by thy prowess6 ,i beg thee to honour a mendicant1 which is an instrument for thee to gather good repute and merit4' ,but the lion disregarding this kind blessing1 unacquainted as he was with the behaviour of the pious 7rya71 owing to his habitual cruelty and selfishness1 fixed a sidelong look on the ,bodhisattva1 as if he were willing to burn him down with the flame of the anger blazing out of his fiery eyes1 and said3 ',no more of this4 #ac4 ',is it not enough that thou art alive1 after entering the mouth of a creature like me1 a devourer of fresh killed deer who does not know of unmanly mercy8 #ad4 ',is it to insult me that thou darest molest me thus another time with a demand4 ,art thou weary of thy life8 ,thou wishest to see the world hereafter1 ,i suppose4' ,this refusal and the harsh words expressing it1 filled the ,bodhisattva with shame4 ,he flew directly upward to the sky1 telling him in the language of his extended wings he was a bird1 and went his way4 ,now some forest-deity who was indignant at this injury1 or who wanted to know the extent of his virtuous constancy1 mounted also to the sky1 and said to the ,great ,being3 ',excellent one among birds1 for what reason dost thou suffer this injury inflicted by that scoundrel on thee1 his benefactor1 though thou dost possess the power of revenge8 ,what is the profit of overlooking that ungrateful one in this manner8 #ae4 ',he may be ever so strong1 thou art still able to blind him by a sudden assault on his face4 ,thou mayst also rob the flesh of his repast from between his very teeth4 ,why then dost thou suffer his insolence8' ,at that moment the ,bodhisattva1 though having been ill-treated and insulted1 and notwithstanding the provocation of the forest-deity1 manifested the extreme goodness of his nature1 saying3 ',enough1 enough of this manner of proceeding4 ,this way is not followed by such as me4 #af4 ',it is out of mercy1 not with the desire of gain1 that the virtuous take care of a person in distress1 nor do they mind whether the other understands this or not4 ,what opportunity for anger is there in such a case8 #ag4 ',ingratitude cannot but tend to the deception of the ungrateful one himself4 ,who1 indeed1 wishing a service in return1 will do good to him a second time8 #ah4 ',as to the benefactor1 he obtains merit and the result of it in the world hereafter in consequence of his self-restraint1 and an illustrious renown still in this world4 #ai4 ',moreover1 if the benefit has been performed in order to practise a righteous action1 why should it be regretted afterwards8 ,if done with the purpose of receiving something in return1 it is a loan1 not a benefit4 #bj4 ',he who because of the ingratitude of his neighbour prepares to do him harm1 such a one1 in truth1 after first earning a spotless reputation by his virtues1 will subsequently act after the manner of elephants4 #ba4 ',if my neighbour by the infirmity of his mind does not know how to return the benefit1 he will also never obtain the lovely lustre inherent in virtues2 but1 say1 what reason should there exist for a sentient being to destroy1 on account of that1 his own lofty renown8 ',but this seems to me most becoming in this case4 #bb4 ',he in whose heart a service done by a virtuous person did not rouse a friendly disposition1 such a one is to be left1 but gently1 without harshness and anger4' ,then the deity1 rejoiced at his well-said sentences1 praised him1 exclaiming repeatedly3 ',well said6 well said6' and adding many kind words4 #bc4 ',though exempt from the toil caused by matted hair and a bark garment1 thou art a ,rishi1 thou art a holy ascetic knowing the future6 ,it is not the dress1 truly1 that makes the ,muni1 but he who is adorned by virtues is the real ,muni here4' ,after thus distinguishing him and honouring him1 he disappeared on the spot4 99 99 99 99 99 ,in this manner1 then1 a virtuous person is incapable of betaking himself to wickedness1 even though provoked1 having never learnt to do so4 ,so is to be said when eulogising the virtuous4 ,and when discoursing on forbearance1 this is to be propounded3 ',in this manner a man practising forbearance will rarely meet with enmity1 rarely with reproach1 and will be beloved and welcome to many people4' ,when praising adherence to tranquillity1 this is to be said3 ',in this manner the wise being great in preserving their tranquillity preserve their own lustre of virtues4' ,likewise1 when glorifying the ,tathgata and praising the cultivation of an excellent nature3 ',in this manner a good nature being always striven after does not pass away1 even when in the state of a beast4' ,,synoptical ,,table ,,of ,,the ,,correspondence ,,between ,,the ,,stanzas ,,of ,,the ,g,,takam,l ,,and ,,the ,,scripture ,,verses ,,of ,,the ,p,,li ,g,,taka4 99 ,indicates a very close and partly verbal agreement4 ,,ii4 ,sibigtaka ,fausb4 ,no4 #dii4 ,gtakaml4 ,pli ,gtaka4 ,stanza #aj-ab ,stanza #a-c #ac1 #ad #e1 #f #ae-ah #g-i #ba-bc #aj1 #aa #be #ab #bf1 #bg #ac #bh #ad 99#cb1 99#cc 99#bj1 99#ba #ce1 #cf #bc #cg #bd1 #be #dd-di #bf-ca ,,iii4 ,kulmshapindgtaka ,fausb4 ,no4 #dae4 ,stanza #d1 #e ,stanza #a1 #b #f1 #g #c #aj-ac #d-g #ad-af #h-aj #ag #aa1 #ab ,,iv4 ,sreshthigtaka ,fausb4 ,no4 #dj4 ,stanza #ah ,stanza #a ,v4 ,avishahyasreshthigtaka ,fausb4 ,no4 #cdj4 ,stanza #i ,stanza #a 99#aa 99#b #bf1 #bg #c1 #d ,,vi4 ,sasagtaka ,fausb4 ,no4 #caf ,stanza #bf-bi ,stanza #a-d ,,vii4 ,agastyagtaka ,fausb4 ,no4 #dhj4 ,stanza #ab ,stanza #b #ad1 #ae #d #ag1 #ah #f #bj-bb ,stanza #h1 #i #bd-bf #aj #bh1 99#bi #ab1 99#ac #cj1 #ca #ad #cd #af1 #ag #cf-ch #ai-ba ,stanzas #ac1 #af1 #ai1 #bg1 #cb and #cc1 #ce are different embellishments of one stereotyped verse #c1 #e1 #g1 #aa1 #ae1 #ah ,,xii4 ,brhmanagtaka ,fausb4 ,no4 #cje4 ,stanza 99#ac1 #ad1 99#ae ,stanza 99#a1 99#b4 ,,xiii4 ,unmdayantgtaka ,fausb4 ,no4 #ebg4 ,stanza #ab ,stanza #e 99#ag1 #ah #ae 99#ai #af #bb #ag #bf1 #bg #ah1 #ai #bi #bi1 and cp4 #bd and #bf #cj1 #ca #cj1 #cb #cb #ce and cp4 #cc #cc #da #cd #cd #cf #cf #ci #dh-ea ,,xiv4 ,supragagtaka ,fausb4 ,no4 #dfc4 ,stanza #ab1 #ac ,stanza #a1 #b #ad1 #ae #e1 #f #af1 #ag #c1 #d #ah1 #ai #g1 #h #bj1 #ba #i1 #aj #bb1 #bc #aa1 #ab 99#cj1 #ca #ac ,,xv4 ,matsyagtaka ,fausb4 ,no4 #ge4 ,stanza #ad ,stanza #a1 cp4 ,kariypitaka ,,iii1 #aj1 #f ,,xvi4 ,vartakpotakagtaka ,fausb4 ,no4 #ce4 ,stanza #g ,stanza #c #cd of ,ekanipta ,,xvii4 ,kumbhagtaka ,fausb4 ,no4 #eab4 ,stanza #g1 #aa ,stanza #a-c #ab1 #ac #d1 #e #ad #f and #h #ae #g #af #i and #bb #ah #be #ai #ac and 99#ad #bb #bf #be #ae-ag #bg #ah #cj1 99#ca #bh1 99#bi #cb1 #cc #cj1 #ca ,,xix4 ,bisagtaka ,fausb4 ,no4 #dhh4 ,stanza 99#aa1 99#ab1 #ac ,stanza 99#a1 99#b1 #c #ad1 #ae1 99#af #d1 #e1 99#f 99#ag1 99#ah 99#g1 99#h #ai1 #bj #i1 #aj 99#ba1 99#bb1 99#bc 99#aa1 99#ab1 99#ac 99#bd1 #be1 #bf-bh 99#ad1 #ae1 #af and #ag #bi1 #cj #ah 99#ca 99#ai 99#cb1 #cc #bj ,,xx4 ,sreshthigtaka ,fausb4 ,no4 #aga4 ,stanza 99#ah ,stanza 99#a ,,xxi4 ,kuddabodhigtaka ,fausb4 ,no4 #ddc4 ,stanza #i1 #aa ,stanza #a1 #b #ah1 #bj1 #ba #c1 #d1 #e 99#bb1 99#bc1 99#bd1 99#be;a 99#f1 99#g1 99#h1 99#i;a #be;b-d1 #bf #i;b-d1 #aj1 #aa #bg1 #bh #ab1 #ac ,,xxii4 ,hamsagtaka ,fausb4 ,no4 #ecc4 ,stanza #bf ,stanza #a1 cp4 ,no4 #ecd1 #a-c #bg1 #bi #b1 #d 99#cj1 99#ca1 99#cb 99#e1 99#f1 99#g 99#cc1 99#cd 99#h1 99#i 99#ce 99#aj identical4 99#cf1 99#cg1 99#ch 99#aa1 99#ab1 99#ac #ci1 #dj #ai 7read disam7 #dc1 #dd #bj1 #ba1 cp4 ,no4 #ecd1 #ae and #af #de-dh #be-bh 99#di1 #ej1 #ea 99#bi1 #cj1 #ca 7stands in a wrong place1 as #ca1 being spoken by ,sumukha1 must immediately follow #cj7 #ed #ce #di #ee1 #ef #cg1 #ci #eg1 #eh #da1 #db #ei-fb #dc1 #dd1 #df #fc1 #fd #dg-ec #fe #ed1 #ee #ff1 #fg #eh #fh #fj #gb1 #gc #fe 99#gd1 #ge-gg 99#ff1 #fg-fi #gh1 #gi #gj #hj #gb1 #gc #hc #gd #he1 #hf #ge-gg 99#hi #ha ,,xxiii4 ,mahbodhigtaka ,fausb4 ,no4 #ebh4 ,stanza #ac1 #ad ,stanza #g1 #h #ae #aj #af #aa1 #ac #ff-fi #ec-ef #gj #di1 #ej #ga #ea1 #eb ,,xxiv4 ,mahkapigtaka ,fausb4 ,no4 #eaf4 ,stanza #aa ,stanza #ba ,,xxvi4 ,rurugtaka ,fausb4 ,no4 #dhb4 ,stanza #bb1 #bc ,stanza #e #bd #g #bf1 #bg #h #cj #i ,,xxvii4 ,mahkapigtaka ,fausb4 ,no4 #djg4 ,stanza #ac ,stanza #a #ae #b #bj d1 #ba-bc #c-e ,,xxviii4 ,kshntigtaka ,fausb4 ,no4 #cac4 ,stanza #ei ,stanza #a #fa1 #fb #b ,,xxxi4 ,sutasomagtaka ,fausb4 ,no4 #ecg4 ,stanza #dg1 99#dh1 99#di ,stanza #ed1 99#ee1 99#ef #eb #ei 99#ed 99#fj #fa-ff #fd-ga #fg #gb #ga1 #gb #dj1 #da #gd1 #ge #gd1 #ge #db1 #dc #gf1 #gg #gf1 #gg #gh1 #gi 99#gh 99#hj #ic1 #id #ajb ,,xxxii4 ,ayogrihagtaka ,fausb4 ,no4 #eaj4 ,stanza #ba1 #bb ,stanza #a1 #b #bc1 #bd #c1 #d #be1 #bf #f1 #g #bg and #cc #ag #bh1 #bi #ad1 #ae #cj1 #ca #ai1 #bj #ce1 #cf #ab1 #ac #cg #ah #ch1 #ci #ba1 #bb #dg1 #dh #bc1 #bd ,,xxxiii4 ,mahishagtaka ,fausb4 ,no4 #bgh4 ,stanza #ai ,stanza #c ,kariypitaka ,,ii1 #e1 #aj ,,xxxiv4 ,satapattragtaka ,fausb4 ,no4 #cjh4 ,stanza 99#ac ,stanza #b 99#bb #d ,,index4 abhig1 page #bjf4 ,abhipraga1 #aaf1 #aag1 #aah1 #aai1 #abj1 #aba1 #abb1 #abc4 ,act of ,truth1 #af1 #acb1 #acf1 #acg1 #ada4 ,agastya1 the story of1 ,,vii4 #df-ee4 ,agni1 #adj4 ,agnihotra1 #di4 ,agnimlin1 #abi4 ,agita1 #d4 ,almsgiving1 eulogy of1 #bd4 ,andhakas1 #ade4 ,angels1 charged with the care of rain1 #id1 #ace4 ,anger1 sermon on1 #agh-ahj4 ,aniruddha1 #afd4 ,annihilation1 doctrine of1 #bjg1 #bac4 ,agadinna1 #bfi4 ,agas1 see ,vedgas4 ,ape1 #ch1 #de2 for the rest cp4 ,monkey4 ,story of the great1 ,,xxiv4 #bah-bbg4 ,apsaras7as71 #ag1 #ig1 #aae1 #aag4 arghya1 #bga4 ,arhat1 #bb1 #aje4 artha1 a means for attaining dharma1 #bg-bi4 --#i1 #ie1 #aie1 #bjb1 #bec1 #bfd1 #cjb1 #cab4 ,asuras1 #aje1 #cbb4 ,asukikunapa1 #bgf4 avabhritha1 #ie1 #ig4 ,avadnakalpalat1 see ,bodhisattvvadnakalpalat4 ,avadnasataka1 #cg4 ,avishahya1 #cj1 #ca4 ,story of1 ,v4 #cj-cg4 ,avki1 #adg4 ,ayogriha1 story of1 ,,xxxii4 #cad-cbd4 dityas1 #aca4 nanda1 #afd1 #aha1 #aii1 #bia4 paddharma1 #aaa1 #bbc4 ryasthaviryanikya1 #aci4 ,bauddhakvya1 #bia4 ,benares1 #ahc1 #ahf1 #ahg1 #bde4 ,bodhi 7proper name71 #bjb4 ,bodhi1 see ,buddhahood4 ,bodhisattva1 #a1 #b1 #d1 #e1 #f1 #g1 #h1 #ab1 #ah1 #bj1 #be1 #bf1 #bg1 #bh1 #bi1 #cj1 #ca1 #cb1 #cc1 #ce1 #ci1 #df1 #dh1 #di1 #ej1 #ea1 #eb1 #ec1 #ed1 #ee1 #ef1 #ga1 #gd1 #gh1 #ha1 #hb1 #hc1 #hd1 #he1 #hf1 #hg1 #hi1 #ia1 #ib1 #ic1 #ajd1 #aji1 #aaa1 #aab1 #aac1 #aad1 #abd1 #abe1 #abh1 #acb1 #acd1 #acf1 #acg1 #ach1 #adj1 #ada1 #adh1 #aea1 #aed1 #aef1 #aeg1 #aeh1 #aei1 #afb1 #afc1 #afe1 #aff1 #afg1 #afi1 #agc1 #agd1 #age1 #agf1 #agh1 #ahj1 #aha1 #ahe1 #ahf1 #ahg1 #ahh1 #ahi1 #aij1 #aie1 #aig1 #aii1 #bjj1 #bja1 #bjb1 #bjc1 #bjd1 #bje1 #bjg1 #bjh1 #bji1 #baj1 #bai1 #bba1 #bbb1 #bbd1 #bbg1 #bbh1 #bbi1 #bcb1 #bcd1 #bce1 #bcf1 #bci1 #bdj1 #bda1 #bdc1 #bdd1 #bde1 #bdh1 #bej1 #bea1 #bec1 #bfc1 #bfe1 #bff1 #bfg1 #bfi1 #bgj1 #bga1 #bgc1 #bgh1 #bha1 #bhb1 #bia1 #bie1 #bif1 #big1 #bii1 #cjj1 #cja1 #cjc1 #cjd1 #cje1 #cjf1 #cjg1 #cjh1 #cji1 #caj1 #caa1 #cab1 #cac1 #cad1 #cai1 #cbe1 #cbg1 #cbh1 #cbi1 #cca1 #ccb1 #ccc4 ,bodhisattvas1 #abe1 #cbi4 ,bodhisattvvadnakalpalat1 #h1 #ai1 #bj1 #cg1 #da1 #ga1 #gh1 #ic1 #bjj1 #bfh1 #bia4 ,brahma 7n471 #dc1 #fh4 ,brahm 7m471 #ih4 ,brahmadatta1 #ahb1 #ahf1 #bde4 ,brahmaloka1 #bfi1 #bgj1 #bga1 #bhf1 #cbd4 ,story of the inhabitant of the1 ,,xxix4 #bfh-bha4 ,brhman1 majestic figure of a1 #adc2 ,brhmans abhor falsehood1 #add2 the ,brhman with the four well-said sentences1 #bic1 #bid1 #big1 #bih1 #bii1 #cjj2 the ,brhman who asked the ,bodh4's eye1 #aa1 #ab1 #ac1 #ae2 the ,brhman in the shape of whom ,sakra tried the hare1 #db1 #dc1 #dd4 ,brhman1 story of the1 ,,xii4 #aji-aad4 ,brhman1 ,a1 #he4 ,brihaspati1 #abc4 ,brothers1 the six1 of the ,bodhisattva1 #aed1 #aee1 #aef1 #aeg1 #aei1 #afj4 ,buddha1 #a1 #h1 #fg1 #bah1 #cac1 #cbe4 ,buddhas1 #ba4 ,buddhahood1 #a1 #ef1 #fi4 ,buddha-virtues1 #e4 ,buddhayna1 #e4 buddhi1 #bgb4 ,buffalo1 story of the1 ,,xxxiii4 #cbd-cbi4 ,bhadra1 #bia4 ,bhadrakalpvadna1 #cac1 #cad4 bhakti1 doctrine of1 #baa4 ,bharukakkha1 #abe1 #acd4 bhvans1 #c4 ,celestials1 celestial gods1 see ,devas4 ,charity praised1 #ai1 #bd1 #bh1 #bi1 #cj1 #ca1 #cb1 #ce1 #cf1 #de1 #ed1 #fj1 #gb1 #gc2 excess of1 #ge4 ,childless one1 story of the1 ,,xviii4 #adh-aed4 ,comrade1 the1 of the ,bodhisattva1 #aef1 #afj4 ,curse1 the effect of penance-power1 #agf1 #bfg2 strong liquor1 an embodied ,curse1 #adf4 ,dadhimlin1 #abi4 ,daityas1 #ed1 #aje1 #ahf1 #aib1 #bbi4 ,dnavas1 #aje4 ,delusion 7 my7 #bei2 7 moha7 #cja4 ,demoness1 #aag4 ,demons1 #aje1 #ajf1 #ajg1 #ajh1 #abf1 #abh2 7 graha7 #cbj1 #cba4 ,destiny1 #ad1 #abc1 #aff4 ,detachment praised1 #aea1 #aef1 #bec4 ,devadatta1 #bfj4 ,devaputras1 #ee1 #afa1 and see ,angels4 ,devarshi1 #bgj4 ,devas1 #g1 #ad1 #dd1 #fc1 #ij1 #ib1 #if1 #ig1 #ajf1 #ajg1 #ajh1 #aai1 #acf1 #ahb1 #bhg1 #cbb4 ,city of the1 #bd2 hall of the1 #de2 ,lord of the1 see ,sakra2 rank of the1 #bh2 world of the1 #ch1 #de1 #if2 sovereignty of the1 #aac2 old1 #adf4 ,devil1 the embodied1 #bbf4 ,dev1 #aca4 ,diti1 #ajd4 ,divyvadna1 #h1 #bj1 #ef1 #cah4 dksh1 #ie1 #ajb4 dkshita1 #ie1 #ajb4 ,dog1 a1 #bjd4 ,dhammapada1 #ba1 #aci1 #adc4 ,dhanvantari1 #cbb4 dharma1 #i1 #bg1 #fi1 #ie1 #aie1 #bjg1 #baa1 #bad1 #baf1 #bei1 #bfc1 #cjb1 #cab1 #cbh4 ,dharma 7personified71 #id1 #agg1 #beg4 ,dhritarshtra1 #aha4 dhyna1 #ee1 #agd1 #bjf1 #beg1 #bfi1 #bga1 #bgb1 #cbd4 ,elephant1 #afa1 #afb2 a white1 #gc1 #gd1 #ge1 #gh4 ,story of the1 ,,xxx4 #bha-bia4 ,elephants of the world-quarters1 #bhh4 ,false doctrines1 #bjf1 #bjg1 #bji-bad1 #baf1 #bah4 ,fear of ,death1 #cjf1 #cjg2 discourse on the1 #cai-cbc4 ,fish1 story of the1 ,,xv4 #acd-ach4 ,five1 the 7first followers of the ,lord71 #ga4 ,forbearance1 praise of1 #beh1 #bei1 #bfd1 #bfe1 #cbh4 ,forest-deity1 #ccc-cce4 ,gandharvas1 #g1 #ib4 ,ganges1 #bde1 #cae4 ,ganas1 #ag4 garbhdhna1 #aji4 ,garuda7s71 #bhg1 #cba4 gths1 tetrad of1 #cjj1 #cjh1 #cji4 ,goblins1 #eg1 #eh1 #fc1 #bie1 #cjj1 #cae1 #caf4 ,goldland1 #abe4 grahas1 #cba4 ,gruel1 story of the small portion of1 ,,iii4 #bj-be4 ,guild1 story of the head of a1 ,,iv4 #be-cj4 guru1 the1 of ryasra1 #b4 ,glin1 #hb1 #hf4 ,gtaka1 the ,pli1 #h1 #ah1 #ai1 #bj1 #ba1 #be1 #cj1 #cg1 #df1 #ga1 #ic1 #ajd1 #aji1 #aad1 #abd1 #abe1 #abf1 #acj1 #acb1 #acc1 #acd1 #acg1 #ach1 #ada1 #aed1 #aei1 #afj1 #afd1 #agb1 #aha1 #ahb1 #aij1 #aie1 #bjj1 #bad1 #bah1 #bbg1 #bcd1 #bdd1 #bde1 #bec1 #bfj1 #bfh1 #bia1 #cad1 #cbd1 #cbi4 ,commentary on the1 #afj1 #afa1 #afb4 gtakarma1 #b1 #df1 #aji1 #caf4 ,gvalatkukla1 #bgd4 ,hamsa1 the supreme1 #dd4 ,for the rest1 cp4 ,swan4 ,hare1 story of the1 ,,vi4 #cg-de4 ,hlahala1 the poison1 #cjg4 ,hells1 description of1 #bgd-bgg4 ,himalaya or ,himavat1 #cf1 #ada1 #ahf1 #bah1 #bdd1 #bhi4 ,hitopadesa1 #bjj4 ,hospitality praised1 #ci-dd1 #di4 ,indra1 #af1 #fh1 #aif4 svara1 #bjf1 #baa1 #bab4 ,jackal1 the friend of the hare1 #ch1 #db1 #de4 ,jar1 story of the1 ,,xvii4 #ada-aed4 ,jewels 7the three71 or ,triratna1 #b4 ,kailsa1 #gc4 ,kakagal1 #afa4 kals1 #b1 #bib4 ,kalmshapda1 see the son of ,sudsa4 karma1 #bfi1 #bge1 #bgf2 doctrine of1 #bjf1 #bab1 #cbe2 result of1 #adh1 #beh1 #bgj1 #cbe2 harvest of1 #bbe1 #bci2 evil1 #bci4 ,kathsaritsgara1 #bj1 #abd1 #bjj4 ,kaumud1 #a #ag4 ,kaumudi-festival1 #aaf1 #cag4 ,kauravas1 #bia4 ,klodyin1 #afd4 kma1 #i1 #ie1 #aie1 #bjb1 #bec1 #bfd1 #cjb4 kmadhtu1 #bfi4 kmvakara1 #bfi4 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#fg1 #fh1 #gj1 #hc1 #ij1 #ia1 #ib1 #ajc1 #ajd1 #ajf1 #ajg1 #aca1 #acf1 #ach1 #adb1 #add1 #adf1 #adg1 #adh1 #aec1 #aeg1 #aeh1 #aei1 #afb1 #afc1 #afd2 the riches1 7brilliancy1 realm7 of1 #ad1 #fh1 #aih2 city of1 #bgh4 ,story of1 ,,xi4 #ajd-ajh4 ,sarabha1 story of the1 ,,xxv4 #bbg-bcd4 ,saska1 #de4 ,satakratu1 #ajc4 ,satayagvan1 #ajc4 ,skya prince1 #ic4 ,sradvat1 #afd4 ,sriputra1 #afd4 ,sibis1 the1 #h1 #i1 #ai1 #ga1 #gd1 #ge1 #gf1 #gg1 #gh1 #he1 #ib1 #aad1 #abc4 ,story of the king of the1 ,,ii4 #h-ai4 ,srddha1 #if4 ,sr1 #fg1 #aae4 ,sruti1 praise of1 #cja1 #cjb4 ,sra1 #a1 #ic4 ,tantular1 #bia4 ,tathgata1 #ai1 #ee1 #ga1 #ib1 #ajd1 #ajh1 #ada1 #adh1 #aha1 #bbg1 #bcc1 #beb1 #bij1 #bia1 #cac1 #cbi4 ,tathgatas1 #acb4 ,tigress1 story of the1 ,i4 #a-h4 trtha1 #bed1 #cjf4 tray1 #ga4 ,treasurer1 story of the1 ,,xx4 #afd-agb4 ,triad of dharma1 artha1 kma 7trivarga71 #i1 #bg1 #gf1 #ie1 #abc1 #aie1 #bag1 #bfc1 #cjb4 ,triad of low1 middle1 high1 #afc1 #beh4 ,trivarga1 see ,triad of dharma1 c4 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