The Jātaka, vol. III (nos. 301-438)

" The goose sm'/l to the Judas tree" etc. — This was a story tcild by the Mivster, whilst resitling at .Jetavana, concerning the rebuke of sin. The incident that led to the story will he .set forth in the I'anna Birth. But on this occa.sion the Master addre.s.siiig the Brethren .said, "Brotliers, sin ought to bo regarded with suspicion. Thougli it l»e fus small jus a banyan shoot, it may |)rove fatal. Sages of old too sus{)ectcd whatever w<ia open to suspicion." And with tliis he related a story of the pas-t. Once upon a time in tiie reign of Brahmadatta, king of Benares, the Bodhisatta came to life as a golden gosling, and when he came to be a fullgrown goose, he lived in a golden cave, in the Cittakuta mountain in the Himalaya region, and used to go constantly and eat the wild paddy that grew on a natural lake. On the way by which he went to and fro was a big Judas tree. Both in going and returning, he would always stop and rest there. So a friendship sprang up between him and the divinity that dwelt in that tree. By and bye a certain fowl, after eating the rijje fiuit of a banyan, came and perched on the J udas tree, and dropjied its excrement into the fork of it. Thence there sprang up a young banyan, which gi'ew to the height of four inches and was bright with red .shoots and greenery. The royal goose, on seeing this, addressed the guardian deity of the tree and said, "My good friend, every tree on which a banyan shoot springs up is destroyed by its growth. Do not suffer this to grow, or it will desti-oy your place of abode. Go back at once, and root it uj* and throw it away. One ought to suspect that which justifies suspicion." \w\ thus conversing with the tree-sprite the goose uttered the firat stanza :

138 The Jataka. Book V. [209] The goose said to the Judas tree, ' A banyan shoot is threatening thee : What thou dost in thy bosom rear Will rend thee limb from limb, I fear.' On hearing this the tree-god, not heeding his words, repeated the second stanza : Well I let it grow, and should I be A refuge to the banyan tree, And tend it with a parent's love. It will to me a blessing prove. Then the goose uttered the third stanza : It is a cursed shoot, I fear. Thou dost within thy bosom rear. I say goodbye and off I flee. This growth alas I misliketh me. With these words the royal goose spread out his wings and made straight for mount Cittakuta. Thenceforth he came not back any more. By and bye the banyan shoot grew up. This tree also had its guardian deity. And in its growth, it broke down the Judas tree, and with a branch the abode of the tree-god also fell. At this moment reflecting on the words of the royal goose, the tree-god thought, [210] "The king of the geese foresaw this danger in the future and warned me of it, but I did not hearken unto his words." And thus lamenting, he uttered the fourth stanza :

A spectre grim like Meru's height Has brought me to a fearful plight ; Scorning the words friend goo.sey .said, I now am overwhelmed with dread. Thus did the banyan, as it grew up, l:»reak down all the Judas tree and reduce it to a mere stump, and the dwelling place of the tree-god wholly disappeared. Wise men abhor the parasitic thing That chokes the form to which it loves to cling. The wi.se, suspecting danger from the weed. Destroy the root before it comes to seed. This was the fifth stanza, inspired by Perfect Wisdom. The Master here, his les.son ended, revealed the Truths and identified the Birth :— At the cunclusi<jn of the Truths five hundred Brethren attained Sainthood : — "At that time I my.self was the golden goose."

[2U]"Thou art icithin my poicer,'' e^c— This story the :\[aster, whilst dwelling at Jetavana, told concerning some quarrelsome folk from Kosambi. "When they cjxme to Jetavana, the Master addressed them at the time of their reconciliation and said, "Brethren, ye are my lawful sous in the fc\ith, begotten by the words of my mouth. Children ought not to trample under foot the counsel given them by their father, but ye follow not my admonition. Sages of old, when the men who had slain their parents and seized upon their kingdom fell into their hands in the forest, did not put them to death, though they were confirmed rebels, but they said, 'We will not trample on the counsel given us by our parents'." And hereupon he related a story of the past. In this Birth both the incident that led uj) to the story and the story itself will be fidly set forth in the Sahghabhedaka Birth. Now prince Dighavu, having found the king of Benares lying on his side in the forest, seized him by his top-knot and said, "Now will I cut into fourteen pieces the marauder who slew my father and mother." And at the very moment when he was brandishing his sword, he recalled the advice given him by his parents and he thought, "Though I should sacrifice my own life, I will not trample under foot their counsel. I will content myself with frightening him." And he uttered the first stanza :

Thou art within my power, O king, As prone thou liest here : What stratagem hast thou to bring Deliverance from thy fear .' Then the king uttered the second stanza : Within thy power, my friend, I lie All helpless on the ground. Nor know I miy means whereby DeUverance may be found. [212] Then the Bodhisatta repeated the remaining verses : Good deeds and words alone, not wealth, 0 king, In hour of death can any comfort bring. '-^^This man abused me, that struck me a blow, A third o'ercame and robbed me long ago." All such as harbour feelings of this kind, To mitigate their wrath are ne'er inclined. " He did abuse and butiet me of yore. He overcame me and oppressed me sore." ^ Compare No. 428 infra, Dhammapuda, Goimneut., p. 104, and Mahuvagga, x. 2. - Dhanmiapada v. 3 — 5. 140 Thr Jnt<ihi. Bool- V. They who such thoughts refiwo to entertain, Api)cu.se their wnith and live at one again. Not hate, hut love alone makes hute to cease: This is the everlasting law of peace. After these words tlie Bodhisatta said, "I will not do thee a wrong, Sire. But do thou slay me." And he placed his sword in the king's hand. The king too said, "Neither will I wrong thee." And he swure an oath, and went with him to the city, and pre.sented him to his councillors and said, "This, Sirs, is prince Dlghuvu, the son of the king of Kosala. He has spared my life. [213] I may not do him any harm." And so saying he gave him his daughter in marriage, and established hin> in the kingdom that had helonged to his fatht-r. Thenceforth the two kings reigned hapjiilv ami haniiouiously together.

The Master here ended his lesson ami identified the Birth : "The father and tnottier of those days are now mcmhej-s <>f the royal household, and prince Dighavu was my.self."

"To sorrow for the dead,'' e^-. -This story the Master, whilst dwelling at Jetavana, told about a certain elder. It is said that lie admittetl a youth to orders, and that this novice, after ministering to him zealously, by and bye fell sick and died. The old man overcome with grief at the youth's death went about loudly lamenting. The Brethren, failing to console him, raised a discussion in the Half of Truth, saying, "A certain old man on the deatii of his novice goes about lamenting. By dwelling on the thought of death, he will surely become a ca.staway." When the Master came, he inquired of the Brethren what was the subject they had met to discuss, and on hearing what it was he said, " Not now only, but formerly also, the old man went about lamenting, when this youth died.'" And with this he related a story of the pa.st. Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta was born in the form of Sakka. At that time a man, who lived in the kingdom of Kasi, came into the Himalaya region, and adopting the life of an ascetic lived on wild fruits. One day he found in the forest a young deer that had lost its dam. He took it home to his hermitage, and fed and cherished it. The young deer grew up a handsome and comely beast, and the ascetic took care of it and treated it as his own child. One day the young deer died of indigestion from a surfeit of grass. The ascetic went about lamenting and said, "My child is dead." Then Sakka, king of heaven, exploring the world, saw tliat ascetic, [2U] and thinking to alarn\ him, he came and took his stand in the air and uttered the first stanza :

To .sorrow for the dead doth ill become The lone a.scetic, free fn)m tie-s of home. The ascetic no sooner heard thi.s than he uttered the second stanza : Should man with bciust consort, O Sakka, gi-ief For a lust phiyiiiate fiiuls in te.irs relief. Then Sakka repeated two stanzas : Such as to weep are fain may still lament the dead. Weep not, 0 sage, 'tis vain to weep the wise have said. If hv our tears we might prevail against the grave. Thus would we all unite our dearest ones to .siivc. While Sakka was thus speaking, the a.scetic recognising that it was useless to weep, and singing the praises of Sakka, repeated three stanzas' : [215] As ghee-fed flame that blazes out amain Is quencheci with water, so he quenched my paiu. With sorrow's shaft my heart was wounded sore : He heiiled my wound and did my life restore. The barb extracted, full of joy and i)eace. At Sakka's words I from my .sorrow cea.se. After thus admonishing the ascetic, Sakka departed to his own place of abode. The Master here ended his lesson and identified the Birth: — "At that time the old man wa.s the a.scetic, the novice was the deer, and I myself was Sakka."

' These stanzas are to be found in No. .3.52 gu2)ra, and in No. 410 iiifrn. 42 The Jdtaka. Book V

'•'• People cry ' Where is s/ie ffirne,'" etc. — This story the M.ustor, wliilst rcsitling in the Bamhoo Grove, told ahout Ajritiv.s;vttu. The incident that letl to the story lias been already fully told in the Thusa Birth'. Here t<>o the Master observed the king at the same moment playing with his hoy and also listening to the Law. And knowing as he did that danger to the king will ari.se through his .son, he said, "Sire, kings of old suspected what wa.s open to .suspicion, and kejjt their heirs in confinement, .saying, ' Let them bear rule, after our lM)dics have Wen burned on the fiuieral pyre.' ' And with this he told a story of the pa.st. Once upon a time in the reiijn of Brahmadatta, kin<( of Benaies, the Bodhisatta wa.s born in a brahmin family, and became a world-famed teacher. The son of the king of Henaies, prince Vava by name, after applying him.self diligently to acijuire all tlie liberal arts from him, being now anxious to depart, bath' him good-bye. The teacher, knowing by his power of divination that danger would Itcfall the prince through his son, considered how he might remove this danger from him, and began to look about him for an apt illustration.

[216] Now he had at this time a horse, and a sore place appeared on its foot. And in order to give proper attention to the sore the horse was kept to the stable. Now close l)y was a well. And a mouse used to venture out of its hole and nibble the sore place on the horse's foot. The horse could not stop it, and one day being unable to bear the pain, when the mouse came to bite him, he struck it dead with his hoof and kicked it into the well. The grooms not seeing the mouse said, " On other days the mouse came and bit the sore place, but now it is not to be seen. What has become of if?" The Bodhisatta witnessed the whole thing and said, " Others from not knowing ask, ' Where is the mouse 1' But I alone know that the mou.se has been killed by the horse, and dropped into the well." And making this very fact an illustration, he composed the first stanza and gave it to the young prince. Looking about for another illustration, he saw that same horse, when the boil was healed, go out and make his way to a bai-ley field to get some barley to eat, and thrust his head through a hole in the fence, and taking this as an illustration he composed a second stanza and gave it to the

^ No. 338 supra. prince. But the third stanza he composed by his own mother- wit and gave this also to him. And he said, " My friend, when you are established in the kingdom, as you go in the evening to the bathing tank, walk as far as the front of the staircase, repeating the first stanza, and as you enter the palace in which you dwell, walk to the foot of the stairs, repeating the second stanza, and as you go thence to the top of the stairs, repeat the third stanza." And with these woi'ds he dismissed him. The young prince returned home and acted as viceroy, and on his father's death he became king. An only son was born to him, and when he was sixteen years old he was eager to be king. And being miniled to kill his father, he said to his retainers, " My father is still young. When I come to look upon his funeral })yre I shall be a worn-out old man. What good will it be for me to come to the throne then]" " My lord," they said, "it is out of the question for you to go to the frontier and play the rebel. You must find some way or other to alay your father, and to seize upon his kingdom." [217] He rt^adily agreed, and went in the evening, and took his sword and stood in the king's palace near the bathing tank, prepared to kill his father.

The king in the evening sent a female slave called Musika, saying, "Go and cleanse the surface of the tank. I shall take a bath." She went there and while she was cleaning the bath she caught sight of the prince. Fearing that what he was aVtout might be revealed, he cut her in two with his sw(jrd and threw the body into the tank. The king came to bathe. Everybody said, " To-day the slave Musika does not return. Where and whither is she gone ? " The king went to the edge of the tank, repeating the firet stanza :

People cry, 'Where is she gone? Mfi.sika, where ha«t thou fled?' This is known to me alone : In the well she lieth dead. Thought the prince, "My father has found out what I have done." And being panic-stricken he fled and told everything to his attendants. After the lajjse of seven or eight days, they again addressed him and said, " My lord, if the king knew he would not be silent. What he said must have been a mere guess. Put him to death." 8o one day he stood sword in hand at the foot of the stairs, and when the king came he was looking about for an opportunity to strike him. The king came repeating the second stanza : Like a be<ist of burden still Thou dost turn and turn about. Thou that Ma.sika» didst kill. Fain wouldst Yava* eat, I doubt. ' Musika means niouie, Yava barley. 144 21ie Jataka. Book V. [218] Thouf^ht the prince, "My father has seen me," and fled in terror. J3ut at the end of a fortnight he thouglit, "I will kill the king by a blow from a shovel." So he took a spoon-shaped instrument with a long handle and stood j)oising it. The king climbed to the top of the stair, repeating the third stanza :

'riiou art but a weakling fool. Like a baby with its toy, (!ra.s|)iiig this long Mpoon-like tool, I will .slay thei*, wretched boy. That day being unable to escape, he grovelled at the king's feet and said, "Sire, spare my life." The king after rating him had him bound in chains and cast into pri.son. And sitting on a magnificent royal seat shaded by a white parasol, he Siiid, "Our teacher, a far-famed brahmin fore.saw this danger to us, and gave us these three stanzas." And being highly delighted, in the intensity of his joy he gave forth the rest of the verses : I am not free by dwelling in the sky, Nor by some act of filial piety. Nay when my life wa.s .sought by this my son, E.scai)c from death through iH)wer of verse was won. Knowledge of every kind be apt to learn, And what it all may signify di.scern : Though thou shouldst use it not, the time will ^>e When what thou hearest may advantage thee. [219] By and liyc on the death of the king the young prince was established on the throne. The Ma-ster here brought his les.son to a close, and identified the Birth : "At that time the far-famed teacher was myself."

^'Since thou hast gained,'' etc. — This story was told by the Master whilst living at Jetavana, about the temptation of a Brother by the wife of his unregeuerate days. When the Brother confessed that it was owing to the wife 1 See Morris, Folk-Lore Journal, ii. 371, and Tibetan Tales, xii., Sunroni. Compare also No. 425 infra. that he had left, that he regretted having taken orders, the Master said, ^ot now only, Brother, did this woman do you a mischief. Foi-merly too it wa^ owing to her that your head was cut off." And at the request of the Brethren he related a story of the past. Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta was reborn as Sakka. At that time a certain young brahmin of Benares acquired all the liberal arts at Takkasila, and having attained to proficiency in archery, he was known as the clever Little Archer. Then his master thought, "This youth has acquired skill equal to my own," and he gave him his daughter to wife. He took her and wishing to return to Benares he set out on the road. Half way on his journey, an elephant laid waste a certain place, and no man dared to ascend to that spot. The clever Little Archer, though the people tried to stop him, [220] took his wife and climbed up to the entrance of the forest. Then when he was in the midst of the wood, the elephant rose up to attack him.

The Archer wounded him in the forehead with an arrow, which piercing him through and through came out at the back of his head, and the elephant fell down dead on the spot. The clever Archer after making this place secure, went on further to another wood. And there fifty robbers were infesting the road. Up to this spot too, though men tried to stop him, he climbed till he found the regular place, where the robbers killed the deer and roasted and ate the venison, close to the road. The robbers, seeing him approach with his gaily attired wife, made a gix-at effort to capture him. The robber chief, being skilled in reading a man's character, just gave one look at him, and recognizing him a. a distinguished hero, did not suffer them to rise up against him, though he was single-handed. The clever Archer sent his wife to these robbers, saying, "Go and bid them give us a spit of meat, and bring it to me." So she went and said, "Give me a spit of meat." The robber chief said, "He is a noble fellow," and bade them give it her. The robbers said, "What ! is he to eat our roast meat?" And They gave her a piece of raw meat. The Archer, having a good opinion of himself, was wroth with the robbei-s for offering him raw meat. The robbei-s said, "What! is he the only man, and are we merely women ]" And thus threatening him, they rose up against him.

The Archer wounded and struck to the ground fifty robbers save one with the same number of arrows He had no arrow left to wound the robber chief. There had been full fifty arrows in his quiver. With one of them he had wounded the elephant, and with the rest the fifty rol>bers save one. So he knocked down the robber chief, and sitting on his chest bade his wife biing him his sword in her hand to cut off his head. At that very moment she conceived a passion for the robber chief [221] and placed the hilt of the

146 The Jdtaka. Book V. sword in his hand and the sheath in that of her husband. The robber grasping the hilt drew otit the sword, and cut off tlic head of the Archer. After slaying her husband he took the woman with him, and an they journeyed together he inquired of her origin. "T am the daughter," she said, "of a world-famed professor at Takkasila." " How did he gt-t you for his wife? " he .said. "My father," she said, "was so pleased at his having awjuiretl from him an art equal to liis own, that he gave me to him to wife. And becauHt^ I fell in love with you, I let you kill my lawful husl)un<l." Thought tht! robber chief, "Thi.s woniiin now has killed her lawful husband. As soon as she .sees .some other man, she will treat me too after the .same sort. I must get rid of her." And as he went on his way, he saw their path cut ofl' by wliat was usually a poor little shalhtw stream, but which w;is now flooded, and he said, " My dt;ar, there is a savage crocodile in this river. What are we todol"

"My lord," she said, "take all the ornaments I wear, and make them into a bundle in your upper robe, and carry thent to the further side of the river, and then come back and take me across." "Very well," he said, and took all her adornments, and going down to the stream, like one in great haste, he gained iUr other bank, and left her and fled. On seeing this she cried, " My lord, you go as if you were leaving me. Why do you do this] Come back and take me with you." And addressing him she uttered the firat stanza : Since thou lia.st gained the other side. With all my goods in bundle tied. Return ji.s quickly a.s may Ije And ciwry me across with thee. The robber, on hearing her, as he stood on the further bank, repeated the second stanza' : Thy fancy, lady, ever roves From well-tried faith to lighter loves, [222] Me too thou wouldst ere long betray, Should I not hence flee far away. But when the robber said, "I will go further hence : you stop where you are," she screamed aloud, and he fled with all her adornments. Such was the fate that overtook the poor fool through excess of passion. And being quite helpless she drew nigh to a clump of cassia plants and sat there weeping. At that moment Sakka, looking down upon the world, saw her smitten with desii'e and weeping for the loss of both husband and lover.

1 This stanza occurs in No. 318 supra, with which this story may be compared. And thinking he would go and rebuke her and put her to shame, he took with him Matali and Pancasikha', and went and stood on the bank of the river and said, " Matali, do you become a fish, Pancasikha, you change into a bird, and I will become a jackal. And taking a piece of meat in my mouth, I will go and place myself in front of this woman, and when you see me there, you, Matali, are to leap up out of the watesr, and fall before me, and when I shall drop the piece of meat I have taken in my mouth, and shall spring up to seize the fish, at that moment, you, Pancasikha, are to pounce upon the piece of meat, and to fly up into the air, and you, Matali, are to fall into the water." Thus did Sakka instruct them. And they said, "Good, my lord." Matali was changed into a fish, Pancasikha into a bird, and Sakka became a jackal. And taking a piece of meat in his mouth, he went and placed himself in front uf the woman. The fish leaping up out of the water fell before the jackal. The jackal dropping the piece of meat he held in his mouth, sprang up to catch the fish. The fish jumped up and fell into the water, and the bird seized the piece of meat and flew up into the air. The jackal thus lost both fish and meat and sat sulkily looking towards the clump of cassia. The woman seeing this said, " Through being too covetous, he got neither flesh nor fish," [223] and, as if she saw the point of the trick, she laughed heartily.

The jackal, on heai-ing this, uttered the third stanza : Who makes the cas.sia thicket ring With laughter, though none dance or sing. Or flap their hands, good time t<j keep ? Fair one, laugh not, when thou shouldst weep. On hearing this, she repeated the fourth stanza : O silly jackal, thou must wish Thou hadst not lost both flesh and fish. Po(jr fool I well mayst thou gi-ieve to see Wliat comes of thy stupidity. Then the jackal repeated the fifth stanza : Another's faults are plainly seen, 'Tis hard to see one's own, I ween. Methinks thou t<j() miust count the cost, When spouse and lover both are lost, [224] On hearing his words she spoke this stanza : King jackal, 'tis jast as you say, So 1 will hie me far away. And seek ancjthor wedded love And strive a faithful wife to prove. * His charioteer and a gandharva. 148 The Jdtaka. Book V. Then Sakka, king of heaven, hearing the words of this vicious un«l unchaste woin:in, repeated the final stanza : He that would steal a pot of day Would steal a brass one any dav : 80 she who was her husband's bane Will 1k3 as bad or worse again.

Thus did Sakka put her to shame and brought her to repent, and then returned to liis own abode. The Master here ejided his lesson and revealed the Truths, and identified the Birth:— At the conclusion of the Truths the l>ackslidiiij,' Brother attained the fruit of the First Path :— " At that time the iMvckslidiii^' Hrother wjus the Archer, the wife he had left w.us that woman, ami I myself was Sakka, king of hwiven."

" I feel quite weU" etc. — This story the Miuster, whilst dwelling at Jetavana, told concerning a greedy Brother. This story of the gree<ly lirother has already been fully told in divers ways. In this ca.se the Ma.ster ii.-<ked him if he were greedy and on his confessing that it wjvs .so, siiid, "Not now only, but formerly also, Brother, you were greedy, and through greed came by your death." And herewith he told a story of the past. [225] Once upon a time in the reign of Brahmadatta, king of Benares, the Bodhisatta came to life as a young pigeon and lived in a wicker cage, in the kitchen of a rich merchant of Benares. Now a crow hankering after fish and flesh made friends with this pigeon, and lived in the same place. One day he caught sight of a lot of fish and meat and thought, " I'll have this to eat," and lay loudly groaning in the cage. And when the pigeon said, " Come, my friend, let us sally out for our food," he refused to go, saying, "I am laid up with a fit of indigestion. Do you go." And when the pigeon was gone, he said, " My troublesome enemy is off*.

^ Compare No. 42, vol. i., No. 274, vol. ii. I will now eat fish and meat to my heart's content." And so thinking, he repeated the first stanza : I feel quite well and at my ease, Since Mr Pigeon oflF is gone. My cravings I will now appease : Potherbs and meat should strengthen one. So when the cook who was roasting the fish and meat came out of the kitchen, wiping away streams of sweat from his person, the crow hopped out of his basket and hid himself in a basin of spices. The basin gave forth a 'click' sound, and the cook came in haste, and seizing the crow pulled out his feathers. And grinding some moist ginger and white mustard he pounded it with a rotten date, and smeared him all over \vith it, and rubbing it on with a potsherd [22G] he wounded the bird. Then he fastened the potsherd on his neck with a string, and threw him back into the basket, and went off". When the pigeon came back and saw him he said, " Who is this crane lying in my friend's basket? He is a hot-tempered fellow and will come and kill this stranger." And thus jesting, he spoke the second stanza :

'Child of the Clouds,' ' with tufted crest, Why didst thou steal my poor friend's nest ? Come here, Sir Crane. My friend the crow Has a hot tcm[)er, you must know. The crow, on hearing this, uttered the third stanza : Well mayst thou laugh at such a sight. For I am in a sorry plight. The cook ha.s plucked and basted me Witli rotten dates and spicery. The pigeon, still making sport of him, repeated the fourth stanza : Bathed and anointed well, I think, Thou hiiiit thv till of food and drink. Thy neck so bright with jewel sheen, Hiust thou, friend, to Benares l>een ? Then the crow repeated the fifth stanza : Let not my friend or bitter&st foe On visit to Benares go. They plucked me bare and as a jest Have tied a potsherd on my breast. [227] The pigeon heai-ing this repeated the final stanza : These evil habits to outgrow Is hard with such a nature, crow. Birds should be careful to avoid The food they see by man enjoyed. ' Cranes are conceived at the sound of thunder-clouds. Cf. Meghaduta 9. 150 The Jataka. Book V. After thus reproving him, the pigeon uo longer dwelt there, but spread his wings and flew elsewhere. But the crow died then and there.

The Afaster hero ended his lesson and rovcalod the Tnitlis and iiientified the Birth :— At the conclusion of the Truths the ureedy Urothcr attaincMl fruition of the Second Path: — "At that time the crow was the grecily Urothor, the pigeon was myself."

[•2281 'SVe'cT k- angry, etc:' The Miuster toM this tale while dwelling at Jetavana, about a fcrryiuaii. Thi.s man, they s^iy, w.us fo«.li.sh and ignorant: he knew not the qualities of the Three Jewels and of all exce lent Ijcu.gs : he w;i.s hasty, rough and violent. A certiiin country Brother, wishn.g t. wait on the Buddhis c<une .Mie evening t<j the ferry on the Aciravatl and s|ud to the feiryman : "Lay-l.rother, I wish t., cros.s, let n.e have your Ujat." "Sir it is too late, stay here.' "Lay-brother, 1 c^mnot 8t<iy here, Uike me across.' The ferrvuian said angrily, "Come then, Sir Priast," and took him into the boat: but he steered badly and made the boat shii. water, so that the Brothers rol)C wius wet, and it Wius dark iKifore he i.ut him on the farther bank. W hen the Brother ro^ichc.1 the monastery, he could not wait on the Buddha that day. .Next day he went to the Ma.ster, saluted and sat on one side. The M;ister gave greeting and a.sked when he ha.1 come. "Yesterday." "Then why d.> you not wait on me till to-day < When he heanl his re^vson, the Ma.ster s^iid, "Not now only but of old al.Ho that man was rough : and he annoyed wise men of old, as he did you. And when asked he told an old-world tale.

Once upon a time when Brahmadatta was king in Benares, the Bodhisatta was born in a brahmin family. When he grew up, he was educated in all the arts at Takkasila [229], and became an ascetic. After living long on wild fruits in the Himalaya, he came to Benares for salt and vinegar: he stayed in the royal garden and next day went into the city to beg. The king saw him in' the palace-yard and being pleased with his deportment caused him to be brought in and fed: then he took a promise and made him dwell in the garden: and he came daily to pay respect. The Bodhisatta said to him, "O great king, a king should rule his kingdom with righteousness, eschewing the four evil courses, being zealous and full 152 The Jataka. Book VI. of patience and kindness and comjjassiun," and with such daily exiioi'tatioii he spoke two stanzas : Ne'er be angry, prince of warriors; ne'er be angr}', lord of caith: Anger ne'er requite with anger: thus a king is worship- worth. In the village, in the forest, on the sea or on the shore, Ne'er be angry, prince of warriors : 'tis my counsel evenuorc.

So the Bodhisatta spoke these stanzas to the king every day. The king was i)leased with him and offered him a village whose revenue was a hundred thousand pieces: but lie refused. In this way the Bcnlhisatta lived for twelve years. Then he thought, " I have stayed too long, I will Uike a journey through the country and return here": so without telling the king and only saying to the gardener, "Friend, I weary, I will journey in the country and return, pray do you tell the king," [230] he went away and came to a ferry on the Ganges. There a foolish ferryman name<l Avariyapita lived: he understood neither the merits of good men nor his own gain and loss: when folk would cross the Ganges, he first took tlicni across and then asked for his fare; when they gave him none, he quarrelled with them, getting much abuse and blows but little gain, so blind a fool was he. Concerning him, the Master in hia Perfect Wisdom spoke the third stanza, : The father of Avariya, His boat's on CJanges wave: He ferries first the folk across. And then his fare he'll crave : And that is why he earns but strife,

A thriftless, luckless, knave! The Bodhisatta came to this ferryman and said, "Friend, take me to the other bank." He said, "Priest, what fare will you pay me]" "P^-iend, I will tell you how to increase your wealth, your welfare, and your virtue." The ferryman thought, "He will certainly give me something," so he took him across and then said, "Pay me the fare." The Bodhisatta said, "Very well, friend," and so telling him first how to increase his wealth, he spoke this stanza : Ask your f;ire before the crossing, never on the further shore : Different minds have folk you ferry, difi'erent after and before. [231] The ferryman thought, "This will be only his admonition to me, now he will give me something else": but the Bodhisatta said, "Friend, you have there the way to increase wealth, now hear the way to increase welfai'e and virtue," so he spoke a stanza of admonition: In the village, in the forest, on the sea, and on the shore. Ne'er be angry, my good boatman; 'tis my counsel evermore. So having told him the way to increase welfare and virtue, he said, "There you have the way to increase welfare, and the way to increase virtue." Then that stupid one, not reckoning his admonition as anything, said, "Priest, is that what you give me as my fare?" "Yes, friend." "I have no use for it, give me something else." "Friend, except that 1 have nothing else." "Then why did you go on my boat]" he said, and threw the ascetic down on the bank, sitting on his chest and striking his mouth.

The Master said: "So you see that when the ji.scetic gave this admonition to the king he got the boon of a village, and when he gave the same admonition to a stupid ferryman he got a blow in the mouth: therefore when one gives this admonition it must be given to suitable peoi)le, not to unsuitable," and so in his Perfect Wisdom he then spoke a stanzii : For counsel good the king Inj-stowcd the revenue of a town: The lx)atman for the same advice hiia knocked the giver down. As the man was striking the priest, his wife came with his rice, and seeing the ascetic, she said, "Husband, this is an ascetic of the king's court, do not strike him." He was angry, and saying, "You forbid me to strike this false priest!" he sprang up and struck her down. The plate of rice fell and broke, and the fruit of her woinl) mi.scanied. Tlie pco[)le gathered round him and [232] crying, "Murdering rascal!" they bound him and brought him to the king. The king tried him and caused him to be puni.shed. The Master in his Perfect Wisdom explaining the matter spoke the last stanza :

The rice wna spilt, his wife wa.s struck, child killed before its birth, To him, like fine gold to a beast, counsel was nothing worth. When the Master hiid ended hi.s lesson, he declared the Tniths: — after the Tnitli.s the brother was e.staV)liHht'd in the fruit of the first path: and identified the Birth : " At that time the ferryman was the ferryman of to-day, the king was Ananda, the ascetic was myself."

^^Friend, be not angrij" etc. — The Master told this tale at .Jetavana, ol a deceitful Brother. The occasion of the story will ap^Hjar in the Uddala' Birth. 1 No. 487, vol. iv. 154 The Jdtaka. Book VI. Once upon a time when Bi-abniiidatta was king in lienurc8, the Bodhisatta was a far-famed teacher and tjiught the sacred texts to five hundred j)upils. Tlie senior of them, Setaketu by name, was horn of a brahmin family from the nortli, and was very proud on account of his casto. One day he went out of the town with other pupils, and when coming in again he saw a[li33] candaiii, "Who are you I" he said. "I am aciuidala." He feared the wind after striking the candala's body might touch his own body, so he cried, "Cui-sc you, you ill-omened candala, get to leeward," and went quickly to windward, but the candala was too quick for him and stootl to windward of him. Then he abused and reviled him the more, "Curse you, ill-omened one." The candala asked, "Who ai-e you?" "I am a l)raliniin student." "Very well, if you are, you will be aide to answer mo a question." "Yes." "If you can't, I will put you between my feet." The brahmin, feeling confident, said, "Proceed." The candala, making the company understand the case, asked the question, "Young brahmin, what are the quarters?" "The quartci-s are four, the East and the rest." The candala said, "I am not asking about that kind of quarter:

and you, ignorant even of this, loathe the wintl that has struck my body," so he took him liy the shoulder and forcing him down put him between his fcc^t. The other pupils told their teacher of the aftair. He asked, "Young Hetaketu, have you bt-en put between a candala's feet?" "Yes, teacher: the son of a slave put me between his feet, saying, 'Ho doesn't know even the quarters'; but now I shall know what to do to him," and so he reviled the candala angrily. The teacher atlmonished him: "Young Setaketu, be not angry with him, he is wise; he was asking about another kind of (juarter, not this : what you have not seen, or heard, or understood is far more than what you have": and he spoke two stanzas by way of admonition:

Friend, be not angry, anger is not good : Wisdom is more than you have seen or heard : [234] By 'quarter' parents may l>e understcMxl, And teacher is denotea by the word. The householder who gives food, clothes and drink, Whose doors are o^Kjn, he a ' quarter ' is : And 'quarter' in the highest sense, we think, Is that last state where misery shall be bliss'. [235] So the Bodhisatta explained the quarters to the young brahmin : but he thinking, "I was put between a caiulrda's feet," left that place and going to Takkasila learned all the arts from a far-famed teacher. With that teacher's permission he left Takkasila, and wandered learning all practical arts. Coming to a frontier village he found five hundred ascetics ^ This rests on fanciful puns on the names of the four quarters. dwelling near it and was ordained by them. All their arts, texts and practices he learnt, and they accompanied him to Benares. Next day he went to the palace-yard begging. The king, pleased with the ascetics' deportment, gave them food in the palace and lodging in his garden. One day he said, sending them food, "I will salute yonr reverences this evening in the garden." Setaketu went to the garden and collecting the ascetics, said, "Sirs, the king is coming to-day; now by once conciliating kings a man may live happily all the years of his life, so

now some of you do the swinging penance, some lie on thorn-beds, some endure the 6ve fires, some practise the mortification by squatting, some the act of diving, some repeat texts," and after these ordei-s he set himself at the door of the hut on a chair with a head-rest, put a book with a brilliant-coloured wrapping on a painted stand, and explained texts as they were inquired about by four or five intelligent pupils. At that moment the king arrived [23G] and seeing them doing these false penances he was delighted : he came up to Setaketu, Sivluted him and sat on one side : then tiilking to his family priest he spoke the third stanza :

With imclwinscd teeth, and goatskin garV) and hair All matted, muttering holy word.s in i)cacc : Surely no human means to g<Kxl they spare. They know the Tmth, and they have won Release. The priest heard this and spoke the fourth stanza : A Iciimed sage may do ill deeds, O king : A learned .sage may fail to follow right : A thousand Vcdas will not .safety bring, Failing just works, or .s^ive from evil plight. When the king heard this, he took away his favour from the ascetics. Setaketu thought: "This king took a liking to the a.scetics, but this priest has destroyed it as if he had cut it with an axe: I must talk to him": so talking to him he spoke the fifth stanza ; [237] " A le;irned .sage may do ill deeds, 0 kuig : A learned sage may fail to follow right" You .say: then Vedjis are a u-selcss thing: Just works with self-restraint are requisite. The priest hearing this, spoke the sixth stanza : Nay, Vedas are not luselcss utterly : Though works with self-restraint true doctrine is : Study of Vedas lifts man's name on high. But 'tis by conduct that he reaches Bli-ss.

So the priest refuted Setaketu's doctrine. He made them all laymen, ;ave them shields and weapons, and appointed them to be attendants on the 156 The Jataka. Book VI. kiug lis Superior Officei-8 : iiiul heuce they say comes the race of Superiur' Officers, After the lesson the Master identifiod the Birth : " At tlwit tiino Sctnkctu wjih the cheating priest, the candAhi was Sariputta, and the King's priest wius myself."

[238] '' Plfimiren of seme" e/f.— This tale was told l.y the Miuster wliile dwelling in .letavana, concerning the (Jreat Renunciation. The incident that led to the story has Ijoon t<jld before. Once upon a time the Magadha king reigned in Rajagaha. The Bodhisattsi was born of his chief queen, and they called him prince Braluuadatta. On the day of his birth, the family priest also had a son : liis face wsvs very beautiful, so they called him DarTmukha*. Both grew up in the king's court dear friends together, and in the sixteenth year they went to Takkasila and learned all the arts. Then, meaning to acquire all practical usages and understand country observances, they wandered through towns, villages and all the land. So tlioy reached Benares, and staying in a temple they went into the city next day to beg. In one of the houses in the city the people of the house had cooked rice-porridge and prepared seats to feed brahmins and gi\ e them portions. Those people seeing the two youths begging, thought, "The brahmins have come," and making them come in laid a white cloth on the Bodhisatta's seat and a red rug on Darlmukha's. DarTmukha observed the omen and understood that his friend should be king in Benares and himself commander of the army. They ate and took their portions, and then with a blessing left and went to the king's garden. The Bodhisatta lay on the royal stone-seat. DarTmukha sat stroking his feet. The king of Benares had been dead seven days. The family priest had performed funeral rites and sent out the

1 Cf. Hiouen-Thsang's Life, p. 257. - " Cave-mouth": perhaps ' very beautiful ' should be ' very wide.' festal car for seven clays as there was no heir to the throne. This ceremony of the car will be explained in the Mahajanaka Birth. This car left the city and reached the gate of the garden, [239] accompanied by an army of the four divisions and by the music of hundreds of instruments. Darlmukha, hearing the music, thought, "Thi.s car is coming for my friend, he will be king to-day and give me the commander's place, but why should I be a layman? I will go away and become an ascetic"; so without a word to the Bodhisatta he went on one side and stood concealed. The priest .stayed the car at the gate of the garden, and entering saw the Bodhisatta lying on the royal seat : observing the auspicious marks on his feet, he thought, "He has merit and is worthy to be king even of the four continents with two thousand islands around them, but what is his coui-agel" So he made all the instruments sc^und their loudest. The Bodhisatta woke and tiiking the cloth from liis face he saw the multitude : then covering his face again he lay down for a little, and rising when the car stopped sat cross-legged on the seat. The priest resting on his knee said, "Dird, the kingdom falls to you." "Why, is there no heir?" "No, lord." "Then it is well," and so he accepted, and they anointed him there in the garden.

In his great glory he forgot Darlmukha. He mounted the car and drove amid the multitude in solemn form round the city : then .stopping at the palace-gate he an-anged the places of the courtiers and went up to the terrace. At that instant Darlmukha seeing the garden now empty came and sat on the royal seat in the garden. A withered leaf fell before him. In it he came to see the principles of decay and death, grasped the three marks of things, and making the earth re-echo with joy he entered on paccekabodhi. At that instant the characU'rs of a householder vanished from him, a mii-aculous bowl and frock fell from the sky and clave to his body, at once he had the eii'ht reipiisites and the j)erfect deportment of a centenarian monk, [-40] and by miracle he tlew into the air and went to the cave Nandamfila' in the Himalaya.

The Bodhisatta ruled his kingdom with righteousness, but the greatness of his glory infatuated him and for forty years he forgot Darlmukha. In the fortieth year he remembered him, and saying, "I have a friend named Darnnukha ; where is he now r' he longed to see him. Thenceforth even in the seraglio and in the a.s.sembly he would say, "Where is my friend Darlmukha ? I will give great honour to the man who tells me of his abode." Another ten years pa.s.sed while he remembered Darlmukha from time to time. Darlmukha, though now a paccekabuddha, after fifty years reflected and knew that his fi-ieud remembered him : and thinking, "He is now old and increa.sed with sons and daughters, I will go and preach the law to him and ordain him," he went by miracle through > This is specially the abode of paccekabuddhas. 158 The Jataka. Book VI. tlie air, and lighting in the garden he sat like a golden image on tlie stone seat. The giirdfiicr He»'ing him came up and asked, " Sir, whence come you?" "From the cave Nandrtmulaka." "Who are you 1 " "Friend, I am l)arrraukha tile pacceka." " Sir, do you know our king?" "Yes, he was my friend in my layman days." "Sir, the king longs to see you, I will tell hinj of your coming." "Go and do so." He went and told the king that Darlmukha was come and sitting on the stone-seat.

The king said, "So my friend is come, I shall .see him": so he mounted his car an<l with a great ictiiiue went to the garden and saluting the paccekaltwddliii with kindly greeting he sat on one side. Th»^ paccekahuddha said, " Brahmadatta, do you rule your kingdom with righteou.snes.s, never follow evil cour.ses or oppress the people for money, and d«j goo<l deeds with charity?" [-^1] and after kindly greeting, "Brahmadatta, you are old, it is time for you to renounce pleasui-es, and he ordained," so he preached the law and sj)oke the first stan/.a :

Plea.surcs of son.sc are l»ut nioras-s and mii-e : The 'triply-roototl terror' tluin 1 call. VaiwHir and ilust I have prinlaimed them, Sire : Become a Brother ami forsjike ti>em all. [242] Hearing this, the king explaining that lie was hound i»y desires spoke the second stanz;i : Infatuate, bound and deeply stained am 1, Brahmin, witli plca.surcM : fearful they may be, But I love life, and cannot tliem deny : Good works 1 undertake continually. [243] Then Darlmukha though the Bodhisatta .said, " T cannot be ordained," did not reject him and e.\horted liim yet again : lie who rejects the counsel of his friend, Who pitie-s him, and would avert his doom, Tliinking ''this world is iHJtter," tinds no end, Foolish, of long rebirths within the womb. That fearful place of punishment is hi.s. Full of all tilth, held evil hy the good : The greedy their desires can ne'er dismiss, The flesh imprisons all the canial brood. [244] So Darlmukha the paccekabuddha showing the misery rising from conception and quickening, to show next the misery of birth spoke a stanza and a half : Covered with blood and with gross foulness stained, All mortal beings issue from the birth : Whate'er they touch therejifter is ordained

To bring them pain and sorrow on the earth. I speak what I have seen, not what I hear From others : I remember times of old. [245] Now the Master in his Perfect Wisdom said, " So the paccekabuddha helped the king with good words," and at the end spoke the remaining half-stanza : Darlmukha did to Sumedha's^ ear Wisdom in many a stanza sweet luifold. The paccekabuddha, showing the misery of desires, making his words understood, said, " O king, be ordained or not, but anyhow I have told the wretchedness of desires and the blessings of ordination, be thou zealous," and so like a golden royal goose he rose in the air, and treading on clouds he reached the Nandamulaka cave. The Great Being made on his head the salutations resplendent with the ten finger-nails put together and bowing down stood till [24G] Darimukha piissed out of sight : then he sent for his eldest son and gave him the kingdom : and leaving desires, while a great multitude w;is weeping and lamenting, he went to the Himalaya and building a hut of leaves he was ordained as an ascetic : then in no Ion" time he •'ained the Faculties and Attainments and at his life's end he went to Brahma's heaven.

The lesson ended, the Master declared the truths : then many attained the Fiixt Path and the rest : — and he identified the Birth : " At that time the king was my .self."

" Ravens and crows," etc. — The Ma-ster told this tale in .Jetavana concerning a certain Bruther. The story is tliat he got the forms of meditation from the Ma.ster and then went to a frontier villaije. There the ixjople, plea.sed with his deportment, fed him, built him a hut in the wofxi, and exacting a prumi.se, nuide him live there, and gave him grcixt honoiu-. But they fors(Xjk him for the teachers of the i)ermanence of matter, afterwards forsaking those for the .sect who deny immortality, and those again for the .sect of naked a-scetics : for teachei-s of all these sects came among them in turn. So he was unhappy ' If Samedha is a proper name, this must be taken from another .story: but it may mean merely ' wise.' 160 The Jataka. Book VI. aiaung those people who knew not good and evil, and after the rains and the pavaranfi' he wt-iit Kaek to tlie Master, and at liis request told him where he hud stayed during the rains and that he had l)een uidiaj>i)y among i^-ople who know not good and evil. The Miuster said, "Siiges of old, even when born as Uyists, stayed not a day among those who knew not good and evil, why have you done 80 V" and so ho told the tale.

Once ui)on a time when Brahmadattii was king in Benares, the Bodhisatta was born as a golden goose. Along with his younger brother [217] he lived on the hill Cittiikuta and fed on wild paddy in the Himalaya. One day in their flight back to Cittakuta they saw the golden mountain Neru and settled on its summit. Around the mountain dwell birds and beasts of various kinds for feeding ground : from the time of their coming to the mountain onwards they became golden of hue from its lustre. The Bodhisatta's brother sjiw this, but being ignorant of the cause said, "Now what is the cause herel" and so talking to his brother he spoke two stanzas : Ravens and crows, and we the l>est of birds, When on this uiountjiin, all apiHjar the .same. Mean jackals rival tigers and their lortls, The lions : what can be the mountain's name / The Bodhisattii hearing this spoke the third stanza: Noblest of Mountain.s, Neru is it hight, All animals fwe here made fair to sight. The younger one hearing this spoke the renuiining three stanzas: Where'er the g0(Kl find honour small or none. Or less than othei-s, live not, but begone.

Dull and clever, brave and coward, all are honourefl equally : Undiscriminating Moiuitain, good men will not stay on thee ! [248] Best, indifterent and meanest Neru d<x^s not separate, Undiscriminating Neru, we alas ! must leave thee straight. With this they both flew up and went to Cittakuta. After the lesson, tlie Master proclaimed the Truths and identified the Birth : at the close of the Truths, that Brother was established in the fruition of the First Path : " At that time the younger goose was Anauda, the elder was myself." ^ The festival at the end of the rains.

"/« heavenli/ garden" etc. — Tlie M;i.ster told this talc while dwelling at Jetavana, concerning the teini»tation of a Brother by his former wife. The occiision will appear in the Indriya' Birth. The Master found that the brother wa.s backsliding owing to thoughts of his wife, .so he said, "Sir, this woman does you harm : formerly also for her .sake you .sacriHced an army of the four divi.sions and dwelt in the Himalaya three years in much misery": .so he told an old tale. Once upou a time when Brahmadutta was king in Benares, the Bodhisatta was born in a brahmin family at a village of that country. When h<! grow u|), he learned the arts [-4'J] at Takkasila, became an ascetic and reaching tlie Faculties and Attainments lived on roots and fruits in the Hiniahiya. At tliat time a being of perfect merit fell from the Heaven of the Thirty-tliree and was conceived as a girl inside a lotus in a pool: and when the other lotuses grew old and fell, that one grew great and stood. The ascetic coming to bathe saw it and thought, " The other lotu.ses fall, V)ut this one is grown great and stands; why is this?" So he put on his bathing-dress and crossed to it, then oj)ening the lotus he .saw tiie girl. Feeling towards her as to a daughter he took her to his hut and tended her. When she came to sixteen years, .she was beautiful, and in her beauty excelled the hue of man, l)ut attained not the hue of gods.

Sakka came to wait on the Bodhisatta. He saw th(! maiden, asked and was told the way in which she was found, and then asked, "What ought she to receive?" "A dwelling-j)lace and supply of raiment, ornament and food, O sir." He answered, "Very well, lord," and created a crystal palace for her dwelling, made for her a bed, raiment and ornament, food and drink divine. The palace descended and rested on the ground when she was going up ; when she had gone up it ascended and stayed in the air. She did various services to the Bodhi-satta as she lived in the palace. A forester saw this and asked, "What is this person to you, lord]" "My daughter." So he went to Benares and told the king, "O king, I have seen in the Himalaya a certain ascetic's daughter of such beauty." The king was caught by hearing this, and making the forester his guide he went with an army of the four divisions to that place, and pitching a camp he took the forester and his retinue of ministers and entered the hermitage. [250] He saluted the Bodhi.satta and said, "Lord, women are a stain to the religious life; I will tend your daughter."

• No. 42.3, infrn. J. III. il 162 The Jataka. Book VI. Now the Bodhisatta had given the maiden the name Asanka because she was lirought to him by his crossing the water owing to his doubt (fisankfi), "What is in this lotus?" He did not say to tlio king directly, "Take her and go," but said, "If you know this maiden's name, O great king, take her and go." "Lord, if you tell it, I shall know." "I shall not tell it, but when you know it tsike her and depart." The king agree<l, and thenceforth considered along with his ministers, "What may be her name?" He put forward all names hard to guess and talked with the Bodhi.SiittA, saying, "Such and such will be her name": but the liodhisatta .said nay and refused hinu So a year passed while the king was considering. Lions and other beasts seized his elephants and horses and men, there wius danger from snakes, danger from tlies, and many died worn out with cohl. The king said to the BodhLsatta, " What need have I of her?" and took his way. The maiden A.sai'ika stood at an open crystal window. The king .seeing her said, "We cannot find your name, live here in the Ilinmlaya, we will depart," " Great king, if you go you will never find a wife like me. In the Heaven of the Thirty-three, in the Cittalata garden, there is a creeper named AsavatT :

in its fruit a divine drink is born, and they wlio driiik of it once are intoxicated for four months and lie on a <livine couch : it bears fruit once in a thousand years and the sous of the gods, though given to strong drink, [20 1] l)ear with their thirst for that divine drink .saying, "We shall reap fruit from this," and come constantly throughout the thousand yeai-s to watch the plant saying, "Is it well?" But you grow discontented in one year: he who wins the fruit of his hope is happy, be not discontented yet," and so she spoke three stanzas :

In heavenly garden grows AsavatI ; Once in a thou.siV!id years, no more, the tree Boars fruit : for it the gtxis wait i)atiently. Hope on, 0 king, the fruit of hope is sweet : A bird hoped on and never own'd defeat. His wish, though far away, he won complete : Hoixj on, 0 king : the fruit of hope is sweet. The king was caught by her words : he gathered his ministers again and guessed at the name, making ten guesses each time till another year was past. But her name was not among the ten, and so the Bodhisatta refused him. Again the king said, "What need have I of her?" and took his way. She showed herself at the window : and the king said, " You stay, we will depart." [252] "Why depart, great king?" "I cannot find your name." " Great king, why can you not find it ? Hope is not without success ; a crane staying on a hill-top won his wish : why can you not win it 1 Endure, great king. A crane had its feeding-gi'ound in a lotus-pool, but flying up lit on a hill-top : he stayed there that day and next day thought, * I am happily settled on this hill-top : if without going down I stay here finding food and drinking water and so dwell this day. Oh it

would be delightful.' That very day Sakka, King of lieaveu, had crushed the Asuras and being now lord in the heaven of the Thirty-three was thinking, ' My wishes have come to the pitch of fultilment, is there any one in the forest whose wishes are unfulfilled?' 80 considering, he saw that crane and thought, ' I will bring this bird's wishes to the pitch of fulfilment ' : not far from the crane's place of perch there is a stream, and Sakka sent the stream in full Hood to the hill-top : so the crane without moving ate fish and drank water and dwelt there that day : then the water fell and went away : so, great king, the crane won fruition of that hope of his, and why will you not win it? Hope on," she said, with the rest of the verse. The king, hearing her tale, was caught by her beauty and attracted by her words: he could not go away, but gathering his ministtn-s, and getting a hundred names [253] .spent another year in truessinir with these hundred names. At the end of three years he came to the Bodhisatta and a.sked, "Will tliat name be among the hundred, lord?" " You do not know it, great king." He saluted the Bodhisatta, and saying, " We will go now," he took his way. The maiden Asauka again stood by a crystal window. The king saw her and said, "You stay, we will depart." "Why, great king?" "You satisfy me with words, but not with love : caught by your sweet words I have spent here three years, now I will depart," and he uttered these stanzas :

You plea.se me but with words and not in deed : The scentless flower, though fair, is but a weed. Promise fair without i)erformance on his friends one throws away, Never giving, ever hoarding : such is friendsliip's sure decay. Men should si)cak when they will act, not promise what they cannot do: If they iii\k without performnig, wise men .see them through and through. My troops are wasted, all my stores are spent, I doubt my life is .spoilt: 'tis time I went. [254] The maiden Asanka hearing the king's words said, " Great king, you know my name, you have ju.st said it; tell my father my name, take me and go," so talking with the king, she said : Prince, you have said the word that is my name : Come, king : my father will allow the cl.iim. The king went to the Bodhisatta, .saluted and said, "Lord, your daughter is named Asanka." " From the time you know her name, take her and go, great king." He saluted the Bodhisatta, and coming to tht; crystal palace he said, "Lady, your father has given you to me, come now." "Come, great king, I will get my father's leave," she said, and coming down from the palace she saluted the Bodhisatta, got his consent and came to the king. The king took her to Benares and lived happily with her, increa.sed with .sons and daiigliters. The Bodhisatta continued in unbroken meditation and was Ijorn in the Brahma world.

164 The Jataka. Book VI. After the lesson, the Master declared the Tnith.s and identitied the I'irth : — After the Truths, the Brother wjis cstihliHhcd in the Fniition of the First Path : — "Asankfi was the former wife, the king was tho discontented Brother, the ascetic was myself."

[■2!'>!'y] " Vour inn/s, mi/ mn" etc. — The Master told this tilo in .Tetivana, of an unruly Brother. 'I he Ma.ster jusked the Brother, "Are you really luunily/" Ho .said, "Ve.s, lord": and the Master s^iying, "Von are not unruly for the first time; formerly too through \uirulinc.s.s you di<l not the hidding of tho wise and met your death by tlie Veramhha- winds," told an old-world Uile. Once upon a time when Brahmadatta wa.s king in Hcnarcs, the Bodliisatta was born as a vulture by name Aparannagijjha, and dwelt among a retinue of vultures in Gijjhapabbata (Vulture Mountain). His son, Migalopa by name, was exceedingly strong and mighty ; he flew high above the reach of the other vultures. They told their king that his son Hew very far. He called Migalopa, and saying, " Son, they say you fly too high: if you do, you will bring death on yourself," spoke three stanzas : Your ways, my son, to me unsafe appear. You soar too high, above our proper sphere. When earth is but a square field to your sight, Tm-n back, my son, and dare no higher flight. Other birds on soaring pinions lofty flight e'er now have tried. Struck by furious wind and tempest they have perished in their pride.

[256] Migalopa through disobedience did not do his father's bidding, but rising and rising he passed the limit his father told him, clove even the Black Winds when he met them, and flew upwards till he met the Verambha winds in the face. They struck him, and at their mere stroke he fell into pieces and disappeared in the aii\ 1 Cf. no. 427 infra. - A \\\r\(\ so called from a sea of the .'^anie name, see Divydvadana, p. 10.5. His aged father's wise commands disdained, Beyond the Black, Verambha Winds he gained. His wife, his children, all his household herd, All came to ruin through that froward bird. So they who heed not what their elders say, Like this proud vulture beyond bounds astray. Meet ruin, when right rules they disobey. After the l&sson the Miistcr identified the Birth: "At that time Migalopa waa the unruly Brother, Aparanna was myself."

SI K I K A L A K.\ N N I -J ATA K A. [li.jT] " i\7io is this" etc. — The Ma.ster told this tile in Jetavana concerning Anatiiapiiidika. From the time when he wivs estiiblished in tlie fruition of the Fii-st I'atii he kept all the five fiixt commandments unbroken ; so also did his wife, his sons and daughters, his hiitnl servants and his workiK^ople. One day in the Hall of Truth they began U> discuss whetlier Anathapindika was pure in his walk and his household also. The Miuster came and was told their subject: so he .said, "Brethren, the wi.se men of old had pure hoiLsehold.s," and told an oUl tile. Once upon a time when Brahmadatta was king in Benares, the Bodhisatta was a merchant, giving gifts, keeping the commands, and performing the fast day duties : and so his wife kept the five commands, and so also did his sons, his daughters and his servants and workpeople. So he was called the mercliant Suciparivara (pure household). He thought, "If one of purer moi-als than I should come, it would not be proper to give him my couch to sit on or my bed to lie on, but to give him one pure and unused": so ho had an unused couch and bed prepared on one side in his presence-chamber. At that time in the Heaven of the Four Kings* Kalakanni, daughter of Virupakkha, and Sirl, daughter of Dhatarattha, both together took many perfumes and garlands and went on the lake Anotatta to play there. Now on that lake there are many bathing-

1 These are Dhatarattha, King of the North, Viriilha of the South, Virupakkha of the West, and Vessavana of the East. 166 The JatakcL Book VI. places : the Buddhas bathe at their own place, the paccekabuddhas at theirs, [258] the Brethren at theirs, the ascetics at theirs, the gods of the six Kfima-heavens' at theirs, and the goddesses at theirs. These two came thither and began to quarrel as to which of them should bathe first. KrilakaiiuT said, "I rule the world: it is proper that I bathe first." 8irl said, "I jjreside over the coui"se of conduct that gives lordship to mankind: it is proper that I bathe first." Then both said, "The Four Kings will know which of us ought to bathe tii-st " : so they went to them and asked which of the two was worthy to bathe first in Anotatta. Dhatarattha and Virupakkha said, "We cannot decide," and laid the duty on Virfilha and Vessavana. They too said, " We cannot decide, we will send it to our Lord's feet": so they sent it to Sakka. He heard their tale and thought, "Those two are the daughters of my vassals; 1 cannot decide this case": so he said to them, "There is in Benares a merchant called Suciparivara ; in his house are prepared an unused couch and bed : she who can first sit or lie there is the proper one to bathe first." KalakaiiuT hearing this on the instant put on blue' raiment and used blue ointment and decked hei-self with blue jewels :

she descended from the heaven as on a stone from a catapult, and just after the mid-watch of night she stood in the air, diffusing a blue light, not far from the merchant who was lying on a couch in the presencechamber of his mansion. The mei-chant [2r)9] looked and saw her: but to his eyes she was ungracious and unlovely. Talking to her he sjjoke the first stanza :

Who is this so dark of hue, So unlovely to the view ? Who are you, whose daughter, siiy, How are we to know you, pray ? Hearing him, KalakannI spoke the second stanza : The great king Virupakkha i.s my sire: I am Misfortune, Killakanni dire : Give me the hoiuse-room near you I desire. Then the Bodhisatta spoke the third stanza: What the conduct, what the ways. Of the men with whom you dwell ? This is what my question prays : We will mark the answer well. Then she, explaining her own qualities, spoke the fourth stanza : The hypocrite, the wanton, the morose, The man of envy, greed and treachery : Such are the friends I love : and I dispose Their gains that they may perish utterly. 1 Of which the Heaven of the Four Kings is the first. - Blue is the unlucky colour. [260] She spoke also the lifth, sixth, and seventh stanzas : And dearer still are ire and hate to me, Slander and strife, libel and cruelty. The shiftless wight who knows not his own good, Eesenting counsel, to his betters rude : The man whom folly drives, whom friends despise, He is my friend, in him my pleasure lies.

[261] Then the Great Being, blaming her, spoke tlie eighth stanza : Kali, depart : there's naught to plea.se you here : To other lands and cities disappear. Kalakanni, hearing him, was sorrowful and spoke another stanza : I know you well : there's naught to please me here. Others are luckless, who ama.ss much gear ; My brotht-r-god and I will make it di.sapiKjar. When she had gone, Siri the goddess, coining with raiment and ointment of golden hue and ornament of golden brightne.ss to the door of the presence-chamber, diffusmg yellow light, rested with even feet on level ground and stood respectful. The Bodhisatta seeing her repeated the first stanza : Who is this, divine of hue, On the gi'ound so firm and true { Who are you, whose daughter, say. How are we to know you, pray ? [262] SirT, hearing him, spoke the second stanza : The great king Dhatarattha is my sire : Fortune and Luck am I, and Wisdom men admire : Grant me the house-room with you I desire. What the conduct, what the ways Of the men with whom you dwell ? This is what my question prays ; We will mark your answer well.

He who in cold and heat, in wind and sun, Mid thirst and hunger, snake and poison-fly. His present duty night and day hath done ; With him I dwell and love him faithfully. Gentle and friendly, righteous, liberal. Guileless and honest, upright, winning, bland. Meek in high place : I tinge his fortunes all, Like waves their hue through ocean that expand i. ^ Perhaps varinam is really for the Sanskrit vrmhan increasing. 168 The Jdtaka. Book VI. To friend or imfrieiul, better, like or vvor.sc, IIeli>er or foe, hy dark or oi>en day. Whoso is kind, [203] without harsh word or ciirHC, I am his friend, Uving or dead, alway. But if a f(jol have won some love from me, And waxe-s proud and vain. His froward patli of waiitoiuiuss I flee, Each man's fortune and misfortune arc his own work, not another's : Neither fortune nor misfortune can a man make for his brothers. Such was Sirl's answer when questioned by the mercliant. [2G4] The Bodhisatta rejoiced at Sirl's words, and .said, "Here is the pure seat and bed, proper for you ; sit and lie down there." She stayed there atul in tin- ni«>riiiiig departed to the Heaven of the Four Great Kings and bathed first in lake Anotatta. The bed u.sed by Sirl was called Sirisaya : hence is tlie origin of 8iri.sayana, and for this reason it is so called to this day.

After the lesson tiic Master identities! tlie Birth : "At that time the goddess Sirl was l'i)palavaniiri, the moreliant Sucipirivara was my.sclf." [265] " Bird with wings," etc. — The Master told this tale in Jetavana, concerning a Brother who longed for the world. The Master asked him, " Why do you long for tlie world i" "Lord, through passion, for I saw a woman adorned." " Brother, women are like cats, deceiving and cajoling to bring to ruin one who has come into their power," so he told an old tale. Once upon a time when Brahmadatta was king in Benares, the Bodhisatta was born as a cock and lived in the forest with a retinue of many hundred cocks. Not far away lived a she-cat : and she deceived ' See Morris in Folk-lore Journal, ii. p. 332 : and the illustration facing the title-page. by devices the other cocks except the Bodhisatta and ate them : but the Bodhisatta did not fall into her power. She thought, " This cock is verycrafty, but he knows not that I am crafty and skilful in device : it is good that I cajole him, saying, ' I will be your wife,' and so eat him when he comes into my power." She went to the root of the tree where he perched, and praying him in a speech preceded by praise of his beauty, she spoke the first stanza :

Bird with wings that fltwh so gaily, crest that droops so gracefully, I will Ijc yoiu" wife for ncjthing, leave the bough and come to me. The Bodhisatta hearing her thought, " She has eaten all my relatives ; now she wishes to cajole me and eat me: I will get rid of lier." So he spoke the second stanza : Lady fair and winning, you have four feet, I have only two : Bea-sts and birds should never marry : for some other husband sue. [266] Then she thought, "He is exceedingly crafty; by some device or other I will deceive him and eat him "; so .she spoke the third stanza: I will bring thee youth and beauty, ple;i.sant speech and courtesy : Honoured wife or siuiple slave-girl, at thy [)lcasure deal with me. Then the Bodhisatta thought, " It is best to revile her and drive her away," so he spoke the fourth stanza : Tliou hast drunk my kindred's blixnl, and ri>l>})cd and slain them cruelly : " Honoured wife" I there is no honour in your heart when wooing me. She was driven away and did not endure to look at him again. So when they see a hero, women sly, (Compare the cat and cock,) to tempt him tiy.

He that to great occasion fails to rise 'Neath foeman's feet in sorrow prostrate lies. [267] One prompt a crisis in his fate to see, As cock from cat, e.scai>es his enemy. These are stanzas inspired by Perfect Wisdom. His leason ended, the Ma.ster declared the Truths and identified the Birth : — after the Truths, the backsliding Brother wa.s established in the fruition of the Fii-st Path : — "At that time the cock wa.s myself" 170 The Jataka. Book VI. "ri'(Kti.ie virtue," e^;. — Tho M.ustor told this tiilo while ilwelliiig in Jotiivaim, of a deceitful Brother. He }«iid, " Brethren, this man is not deceitful now for the first time" : so he told an old-world tale. Once upon a time when Bnihniadatta was king in Benares, the Hodhisatta was born as a hird : wlien he grew up he lived amidst a retinun of birds on an island in the middle of the sea. Certain merchants of Kfisi got a ti"a veiled crow and started on a voyage by sea. In the midst of the sea the ship was wrecked. The crow reached that island and thought, "Here is a great tlock of birds, it is good that I use deceit on them and eat their eggs and young": so he descended in their midst and opening his mouth stood with one foot on the ground. "Who are you, master?" they asked. "I am a holy person." "Why do you stand on one footl" "If I put down the other one, [268] the earth could not bear me." "Then why do you stand with your mouth open?" "We cat no other food, we only drink the wind;" and with this he called these birds and saying, "I will give you a sermon, you listen," he spoke the first stanzix by way of a sermon :

Practise virtue, brethren, bless you ! practise virtue, I reiKjat : Here and after virtuous people have their happiness complete. The birds, not knowing that he said this with deceit to eat their eggs, praised him and spoke the second stanza : Surely a righteous fowl, a blessed bird, He preaches ou one leg the holy word. The birds, believing that wicked one, said, " Sir, you take no other food but feed on wind only : so pray watch our eggs and young," so they went to their feeding-ground. That sinner when they went away ate his bellyful of their eggs and young, and when they came again he stood calmly on one foot with his mouth open. The birds not seeing their children when they came made a great outcry, " Who can be eating them?" but saying, "This crow is a holy person," they do not even suspect him. Then one day the Bodhisatta thought, " There was nothing ^ See Morris in Folk-lore Journal, ii. p. 304. wrong here formerly, it only began since this one came, it is good to try him": so making as if he were going to feed with the other birds he turned back and stood in a secret place. [269] The crow, confident because the birds were gone, rose and went and ate the eggs and young, then coming back stood on one foot with his mouth open. When the birds came, their king assembled them all and said, " I examined to-day the danger to our children, and I saw this wicked crow eating them, we will seize him": so getting the birds together and surrounding the crow he said, " If he flees, let us seize him," and spoke the remaining stanzas:

You know not his ways, when this bird you praise : You spoke with foolish tongue: "Virtue," he'll .say, and "Virtue" aye. But he eats our eggs and youug. The things he preaches with his voice His members never do : His Virtue is an empty noise, At heart a hypocrite, his language charms, A black snake slinking to his hole is he : He cozens l>y his outward coat of arms The country-folk in their simplicity. Strike him down with Ijeak and pinion, Tear him with your claws : Dc<ith to such a dastard minion. Traitor to our cau.se. [270] With these words the leader of the birds himself sprang up and struck the crow in the head with liis beak, and the rest struck him with beaks and feet and wings : so he died. At the cud of the lesson, the Ma.stcr identified the Birth : "At that time the crow was the deceitful Brother, the king of the birds was myself."

" Will you go to the King's Park" etc. — The Master told this in .Jetavana, of a Brother who supported his mother. He asked the Brother, " Is it true that you support lay folk?" "Yes, lord." "What are they?" "My father and mother, 172 The Jataka. Book VI. lord." "Well (luiic, well done, I'rotlier: y<Hi keojt up the rule of the wise men of old, for they ton even when horn iw bcu.sts gave tlicir life for their iMirent«," and HO he told an old tale. ( )ncc upon a time when tiio Kusala kinj; wius reigning over tin- Ko.SiiluH in Saketa (Omlh), the Jiodhisatta was born as a deer ; when he grew up he was named Nandiyamiga, and being excellent in character and conduct he supported liis fiither and mother. Tlie Kosala king was intent on the cha.se, and went every day to hunt with a great retinue, so that his people could not follow farming and their trades. The people gathered together and consulted, saying, " Sira, this king of ours is destroying our trades, our home-life is perisiiing; what if we were to enclose the Anjanavana park, providing a gate, digging a tank and sowing grass there, then go into tlie forest with sticks and clubs in our hands, boat the thickets, and so expelling the deer and driving them along force them into the park like cows into a pen? then we would close the gate, send word to the king and go about our trades." "That is the way," they said, and so with one will they made the park ready, and then entering the wood enclosed a space [271] of a league each way.

At the time Nandiya had taken his father and mother into a little thicket and was lying on the ground. TJie people with various shields and weapons in their hands encircled the thicket arm to arm ; and some entered it looking for door. Nandiya saw them and thought, " It is good that I should abandon life to-day and give it for my parents," so rising and saluting his parents he said, " Father and mother, these men will see us three if they enter this thicket ; you can survive only in one way, and your life is best : I will give you the gift of your life, sUmding by the skirts of the thicket and going out as soon as they beat it: then they will think there can be only one deer in this little thicket and so will not enter: be heedful": so he got their permission and stood ready to run. As soon as the thicket was beaten by the people standing at its skirts and shouting he came out, and they thinking there would be only one deer there did not enter. Nandiya went among the other deer, and tlie people drove them along into the park; then closing the gate they told the king and went to their own homes. From that time the king always went himself and shot a deer; then he either took it and went away, or sent for it and had it fetched.

The deer arranged their turns, and he to whom the turn came stood on one side: and they take him when shot. Nandiya drank water from the tank, and ate the grass, but his turn did not come yet. Then after many days his parents longing to see him thought, '• Our son Nandiya, king of deer, was strong as an elephant and of perfect health: if he is alive he will certainly leap the fence and come to see us; we will send him [272] word": so they stood near the road and

seeing a brahmin they asked in human voice, "Sir, where are you going?" "To Saketa," he said; so sending a message to their son they spoke the first stanza : Will vou CO to the King's Park, V.rahmin, when Oudh you're travelling through? Find out °our dear son Nandiya and tell him our message true, „ "Your father and mother are stricken in years and then- hearts are fam loi you. The brahmin, saying, " It is well," accepted, and going to Saketa next day entered the park, and asked " Which is Nandiya?" The deer came near him and said, "I." The brahmin told his message. Nandiya, hearing it, said, "I might go, brahmin; I ndght certainly leap the fence and go: but I have enjoyed regular food and drink from the king, and this stands to me as a debt: besides I liave lived long among these deer and it is improper for me to go away without doing good to this king and to them, or without showing my strength: but when my turn comes 1 will d«. good to them and cOme gladly": and so explaining this, he spoke two I owe the King my daily drink and food: I ciiunot go till I have made it go(xl.

To the King's arrows I'll expose my side: Then sec my mother and be justified. [273] The brahmin liearing this went away. Afterwards on the day when his turn came, the king with a great retinue came into the [.ark. The Bodhisatta stotxl on one side: and the king saying, " I will shoot the deer" fitted a sharp arrow to the string. The BodhisatUv did not run away as other animals do when scared by the fear of death, but fearless and making his charity his guide he stood firm, exposing his side with mi-hty ribs. The king owing to the efticacy of his love could not dischar-e the arrow. The Bodhisatta said, «' Great king, why do you not shoot the arrow? shoot!" "King of deer, I cannot." "Then see the merit of the virtuous\ O gieat king." Then the king, ple.used with the Bodhisiitta, dropped his bow and said, "This senseless length of woo< knows your merit: shall I who have sense and am a man not know it? forcnve me ; I give you security." " Great king, you give me security, but whit will this herd of deer in the park do?" "I give it to them too. So the Bodhisatta, having gained security for all deer in the park, for birds in the air and fishes in the water, in the way described in the Ni-rodha Birth, established the king in the five commands and .said, "G°reat king, it is good for a king to rule a kingdom by forsaking the ways of wrongdoing, not offending against the ten kingly %-irtues and acting with just righteousness.

1 There is a pun here on //i/mnn which meanfl merit or utriwi. 174 The Jataka. Book VI. [274] Alms, niorul.s, chftrity, justice ami jK-'iiitonce, Pciico, mililncss, mercy, mecknesw, |>utioiice: These virtues planted in my soul I feel, Thence springs up Ix)ve and iKjrfect inwanl weal." With these words ho showed forth the kindly virtues in tin- form of a stanza, and after staying some days with the king lie sent a golden drum round the town, proclaiming the gift of security to all beings: and then siiying, "O king, l>e watchful," he went to see his parents. Of old in Oudh a king of deer I hight, Hy name and nature, Nandiya, Delight. To kill me in his dwr-iwirk ciime the King, His 1k)w w;us l>cnt, his arrow nn the string. To the King's arrow I exi)o.sc«l my side; Then s;iw my mother and was justifuHl. These were the sttmziui inspireil hy Pi'rfect Wisdom. At the enil, tlie Miuster ilecliin-d the Truths, and iilentifie<l the Ilirth: — At the end of the Truths, the brother who sup|H>rted his mother wius e.stal>lishe«l in the First Tath:— ^"At that time the father and mother were memltcru of the royal family, the brahmin was Sariputta, the king Ananda, the doer myself."

[275] '•'■Goats arc stumd" etc. — The Ma.ster told this tale in Jetavana, concerning temptation of a Brother by his former wife. When the Brother confessed that he was longing for the world, the Master said, " Brother, this woman does you harm : formerly also you came into the fire through her and were saved from death by .sages," so he told an old tale. Once upon a time when a king named Senaka was reigning in Benares, the Bodhisatta was Sakka. The king Senaka was friendly with a cei-taiu naga-king. This uaga-king, they say, left the naga- world and ranged the 1 For variants on this story see Benfey in Orient and Occident, vol. ii. pp. 133 ff., and the second story in the Arabian Nights. earth seeking food. The village boys seeing him said, "This is a snake," and struck him with clods and other things. The king, going to amuse himself in his garden, saw them, and being told they were beating a snake, said, "Don't let them beat hiu), drive them away"; and this was done. So the naga-king got his life, and when he went back to the nagaworld, he took many jewels, and coming at midnight to the king's bedchamber he gave them t^) him, saying, "I got my life through you " : so he made friendship with the king and came again and again to see him. He appointed one of his naga girls, insatiate in pleasures, to be near the king and i)rotect him :

and he gave the king a charm, saying, " If ever you do not see her, repeat this charm." One day the king went to the garden with the naga girl and was amusing himself in the lotus-ti\nk. The nag-a girl seeing a water-snake <|uitte.l her human shape and made love with him. The king n..t seeing the girl said, [27G] "Where is she gonel" and repeated the spell: then he sjiw her in her misconduct and struck her with a piece of ban>boo. She went in anger to the naga-world, and when she was asked, "Why are you come]" she said, "Your friend struck me on the back because I did not do his bidding," shewing the mark of the blow. The naga-king, not knowing the truth, called four naga youths and sent them with orders to enter Senaka's bed chamber and destroy him like chafT by the breath of their nostrils. They entered the chamber at the royal iK-d-time. As they came in, the king was saying to the queen: " Lady, do you know where the naga-girl has gone?" " King, I do not." "To-day when we were bathing in the tank, she quitted her shap*- and inisconduct<'d hei-self with a water-snake: I sivid, 'Don't do that,' and struck her with a piece of bamboo to give her a lesson: and now I fear she may have gone to the naga-world and told some lie to my friend, destroying his good-will to me.' The young nagas hearing this turned back at once to the naga-worid and told their king.

He Ijeing moved went instantly to the king's chamber, told him all and was forgiven : then he said. " In this way I make amends," and gave the king a charm giving knowledge of all sounds: "This, O king, is a priceless spell: if you give anyone this spell you will at once enter the fire and die." The king said, " It is well," and accepted it. From that time he understood the voice even of ants. One day he was sitting on the dais eating solid food with honey and molasses : and a drop of honey, a drop of molasses, and a morsel of cake fell on the ground. An ant seeing this comes crying, "The king's honey -jar is broken on the dais, his mola.sses-cart [277] and cake-cart are upset; come and eat honey and molasses and cake." The king hearing the cry laughed. The queen being near him thought, "What has°the king seen that he laughs?" When the king had eaten hi.s solid food and bathed and sat down cross-legged, a fly said to his wife, "Come, lady, let us enjoy love." She said, " Excuse me for a little, husband : they

176 The Jdtaka. Book VI. will soon be hrin^inr; perfumes to the king ; as he porfunies himself some powder will fall at his feet : I will stay there ami l>ecome fragrant, then we will enjoy ourselves lying on the king's buck." The king hearing the voice laughed again. The queen thought again, " What has \w .seen that he laughs 1" Again when the king was eating liis supper, a lump of rico fell on the ground. The ants cried, *' A wagon of rice has broken in the king's palace, and tluTe is none to eat it." The king hearing this laughed again. The queen took a golden spoon and hrlping him retlected, " Is it at the .sight of me that the king laughs?" She went to the bed-chamber with the king and at bedtime she asked, " Why did you laugh, O king?" Ho said, "What have you to do with why I laugh?" but b<'ing asked again and again he told her. Then she said, "Give me your spell of knowledge." He said, "It cannot b«! givm " : but though repidsed slie l)re.ssed him again. The king .said, "If I give you this spell, I sluiU <li»'." "Even though you die, give it mo." The king, being in the power of womankind, saying, "It is well," con.sent<'d and went to the park in a chariot, saying, " I shall enter the Hre after giving away this spell." At that moment, Sakka, king of gods, looked down on the earth ami se<'ing this caae said, "This foolish king, knowing that he will enter the fire through womankind, is on his wuy ;

I will give him his life": so ho took Suja, daughter of the Asuras, and went to Benares. [278] He became a he-goat and made her a she-goat, and resolving that tht' people should not see them, he stood before the king's chariot. The king and the 8indh as.ses yoked in the chariot saw him, but none else saw him. For the sake of starting talk he was as if making love with the she-goat. One of the Sindh asses yoked in the chariot seeing him said, " Friend goat, we have heard before, but not seen, that goats are stupid and shameless : but you are doing, with all of us looking on, this thing tliat should be done in secret and in a l)rivate place, and are not ashamed : what we have heard before agrees with this that we see : " and so he spoke the first stanza :

' Goats are stupid,' sjvys the wise man, and the words are surely true : This one knows not he's parading what in secret he should do. The goat hearing him spoke two stanzas : O, sir donkey, think and realise your own stupidity, You're tied with ropes, your jaw is wrenched, and very downcast is yoiu* eye. When you're loosed, you don't escai^e. Sir, that's a stui»id habit too : And that Senaka you carry, he's more stupid still than you. [279] The king understood the talk of both animals, and hearing it he quickly sent away the chariot. The ass hearing the goat's talk spoke the fourth stanza : Well, Sir king of goats, you fully know my gi-eat stupidity : But how Senaka is stupid, i)rithee do explain to me. The goat explaining this spoke the fifth stanza : — He who his own special treasure on his wife will throw away, Cannot keep her faithful ever and his life he must hetray. The king hearing his words said, "King of goats, you will surely act for my advantage : tell me now what is right for me to do." Then the goat said, " King, to all animals no one is dearer than .self: it is not good [280] to destroy oneself and abandon the honour one has gained for tlie sake of anything that is dear': so he spoke the sixth stanza : —

A king, like thee, may have conceived desire And yet renounced it if his life's the cost : Life is the chief thing : what can man seek higher f If life's secured, desires need ne'er Ixj cros.sed. So the Bodhisatta exhorted the king. The king, delighted, asked, "King of goats, whence come you T' " I am Sakka, O king, come to save you from death out of pity for you." " King of gods, I promised to give her the charm : what am I to do now ? " "Tli.-re is no need for the ruin of both of you : you say, ' It is the way of the craft,' and have her beaten with some blows : by this means she will not get it." The king said, "It is well," and agreed. The Bodhisatta after exhortation to the king went to Sakka's heaven. The king went to the garden, ha<l the queen summoned and then said, "Lady, will you have the charm?" " Ye.s, lord." "Then go through the \isual custom." "What custom?" " A hundred stripes ['-'81] on the back, but you vaunt not make a sound." She consent*?d through greed for the charm. The king made his slaves take whips and beat her on both .sides. She endured two or three stripes and then cried, "I don't want the charm." The king said, "You would have killed me to get the charm," and so flogging the skin off her back he sent her away. After that she could not bear to talk of it agnin.

At the end of the lc.s.son the Ma.ster declared the Tmths, and identified the Birth :— at the end of the Truths, the Brother wa.s establi.shed in the First Path :— "At that time the king was the discontented brother, the queen his former wife, the steal Sariputta, and Sakka wa.s myself." 178 The Jataka. Book VI.

'■'Quifkly threaded" «'/<\— The Mjister told tJiis tiile wliile dwelling in Jctavann, coiuciiiingtlie jKirfectioii of wisdom. The occ;i.sioii of the tule will lio given in the .Mahriuniuiaggii'. The Mji-ster iultlre.s.sed the hrethren, "This is not tiie first time the TiithagHtu is wise and skilled in devices," and so he told un old t^ile. Once upon a time when Brahmadattii was king in Benares, the BodhiBatta was horn in the kingdom of Kani in a smith's family, and when he grew up he hecame excellent in the crafts His parents were jKjor. Not far from their village was another smith's village of a thousand houses. The principal smith of the thousand was a favourite of the king, rich and of great substance. His daugiiter was exceetlingly l)eautiful, like to a nymph of heaven, with nil the auspicious marks of a lady of tl.e land. People came from the villages round to have razors, axes, ploughshares and goads made, and generally saw that maiden. When they went hack to their own villages, they prai.sed her heauty [282] in the places where men sit and elsewhere. The liodhisatta, being attmcted by merely hearing of her, thought, "I will make her my wife": so he took iron of the best kind, and made one delicate strong needle which pierced dice and tloated on water: then he made a sheath for it of the same kind and j)ierced dice with it : and in the same way he made seven sheaths :

how he made them is not to be told, for such work prospere through the greatness of Botlhisattas' knowledge. Then he put the needle in a tube and placing it in a case he went to that village and asked for the street where the headsmith's house was : then standing at the door he said, " Who will buy for money from my hand a needle of this kind?" describing the needle, and so standing by the head-smith's hou.se he spoke the first stanza : —

Quickly threaded, smooth and straight. Polished with emery. Sharp of point and delicate, Needles ! who will buy '? After this he praised it again and spoke the second stanza : — Quickly threaded, strong and straight, Rounded properly. Iron they will penetrate. Needles! who will buy] ^ No. 546, vol. VI. [283] At that monieut the maiden was fanning her fatlier with a palmleaf as he lay on a little bed to allay discomfort after his early meal, and hearing the Bodhisatta's sweet voice, as if she had been sickened by a fresh lump of meat, and had the discomfort extinguished by a thousand pots of water, she said, "Who is this hawking needles with sweet voice in a village of smiths] For what business has he come? I will 6nd out": so laying down the palm-fan she went out and spoke with him outside, standing in the verandah. The purpose of Bodhisattus ])rospers : it was for her sake he had come to that village. She speaking with him said, "Young man, dwellers in all the kingdom come to this village for needles and the like : it is in folly you wish to sell needles in a village of smiths; though you declare the praise of your needle all day no one will take it from your hand ; if you wish to get a price, go to another village" : so she spoke two stanzas : —

Our hooks ;ire sold, both up and down, Men know our needles well : We all are smiths in this good town : Needles ! who can sell ? In iron-work we have renown, In weajKins we excel: We all are smiths in this goo«l town : Needles! who can sell? The Bodhisatta hearing her words said, " Lady, you .say this not knowing and in ignorance " : and so he spoke two stanzas : — [284] Though all are smitlis in this goml town. Vet skill can needles sell ; For masters in the craft will <3wn A tii-st-rate article. I.rfidy, if once your father know This needle made by me ; On me your hand he would bestow And all his proiK-rty. The head-smith hearing all their talk called his daughter and asked, "Who is that you are talking to I" "Father, a man selling needles." "Then call him here." She went and called him. The Bodhisatta saluted the head-smith and stood by. The head-smith asked, " (Jf what village are you?" "I am of such a village and son of such a smith." "Why are you come here?" "To sell needles." "Come, let us see your needle." [285] The Bodhisatta, wishing to declare his qualities among them all, said, " Is not a thing seen in the midst of all better than one seen by each singly?" "Quite right, friend." So he gathered all the smiths together and in their midst said, " Sir, tak<' the needle." "Master, have an anvil brought and a bronze dish full of water." This was done. The Bodhisatta took the needle-tube from the wrapper and gave it to

180 The Jdtaka. Book VI. them. The head-smith taking it asked, "Is this the needle?" "No, it is not the needle, it is the sheath." He examining couUl not see end nor tip. Tlie Bodhisatta, taking it from them, drew oft" tlie sheath with liis nail Mnd showing it to the i)eople with "This is the needle, this is the sheath," he put the needle in the master's hand and the sheath at his feet. Again when the master said, " This is the needle, I suppose," he answered, " Tliis too is a needle-sheath" : then he struck it off with his nail, and so he laid .six sheaths in succe.ssion at the head-smith's feet and saying, " Here is the needle," laid it on his hand. The thousand smiths snapped their fingers in delight, and the waving of cloths began ; then the head-smith asked, "Friend, what is the strength of this needle?" "Master, have this anvil raised up by a strong man and a water-vessel set under the anvil : then strike the needle straight into the anvil." He had thi.s done and struck the needle by the point into the anvil. The needle' piercing the anvil lay across on the surface of the water not moving a hair's breadth up or down. All the smiths said, " We have never heard all this time even by rumour that there are such smiths as this : " so they snapped their fingers and waved a thou.sand cloths. [286] The headsmith called his daughter and in the njidst of the assembly .saying, "This maiden is a suiUible mutch for you," he jK^ured water on^ them and gave her away. And afterwards when the ht-ad-sniith died the Bodhi.««\tta became head-smith in the village.

After the lesson, the Master declared the Truths and identified the Birth : "The smith'-s daughter was Rahula's mother, the clever young smith wa« myself."

"Something strange to-day" etc. The Master told this tale while dwelling in Jetavana, conceraing a brother who feared death. He was bom in Siivatthi of good family and wa.>5 ordainetl in the Faith : but he feared death and wlien he heard even a little moving of a l>ough, or falling of a stick or voice of bird or ^ Reading udhikaranim: but we are not certain of the meaning. - See Colebrooke's Essays, vol. i. p. 232. beast or any such thing, he w;vs frightened by the fc;ir of dcivth, and went away shaking like a hare wounded in the belly. The Brethren in the Hall of Truth began to discuss, siiying, " Sii-s, they say a certiiin Brother, fearing death, nuis away shaking when he he;\i-s even a little sound : now to beings in this world dcixth is certixin, life uncertain, and should not this be wisely Wrne in mind?"' The M.ister found that this was their subject and that the Brother allowed he was afraiil of death : so he said, " Brethren, he is not afraid of death for the tirst time," and so he told an old tale. Once upon a time when Brabmadatta was king in Benares, the Bodhisatta wiis conceived l>y a wild sow : iu due time she brought forth two male young. One day she took them and h\y down in a pit. An old woman of a village at the gate of Benares was coming home with a basket-full of cotton from the cotton field [-^~] and tapping the giound with her stick.

The sow heard the sound, and in fear of death left her young ami i-an away. The old woman saw the young pigs, and feeling towai'ds them as to children of her own she put them in the basket and took them home: then she called the elder Mahatuiulila (Big-snout), the younger CuUatuiulila (Little-snout), and reared them like children. In time they grew up and became fat. When the old woman was asked to sell them for money, she answered, " They are my children," and would not sell them. On a certain feiist-day some lewd fellows were drinking strong drink, and when their meat was done they considered where they could get meat : finding out that there were pigs in the old woman's house, they took money and going thei-e, said, " Mother, Uike this money and give us one of those pigs.'" She said, *' Enough, young men : are there people who would give their chihlren to buyei*s to eat their flesh ? " and so refused them. The fellows said, " Mother, pigs cannot be children of men, give them to us": but they could not get this though they ask etl again and again. Then they made the old woman drink strong drink, and when she was drunk, siiying, " Mother, what xWll you do with the pigs ? take the money and spend it," they put pieces of money iu her hand. She took the pieces sitying, " I cannot give you Mahatuiulila, take Cullatundila." "Where is he ?

" "There he is in that bush." "Call him.' "I don't see any food for him." The fellows sent for a vessel of rice at a price. The old woman took it, and tilling the pig's trough which stood at the door she waited by it. Thirty fellows stood by with nooses in their hands. The old woman called him, ''Come, little Cullatundila, come." [288] Mahatundila, hearing this, thought, '* All this time mother has never given the call to Cullatundila, she always calls me first ; cert^iinly some danger must have arisen for us to-day." He told his younger brother, saying, "Brother, mother is calling you, go and find out." He went out, and seeing them standing by the food-trough he thought. " Death is come upon me to-day.''

182 The Jataka. JJuok 17. ami so in fear of death he turned back shakinj^ to his brother ; and when he came back he could not contain liiniself Imt reeh'd about shaking. Mahatundila seeing him said, "Brother, you are shaking to-day and reeling and watching the entrance: why are you doing sol" He, explaining the thing that he had seen, spoke the first stanza : — Something strange to-day I fear : The trough is full, and mistress l)y; Men, niHise in hand, arc standing nc^u* : To cat apjHjars a jeopjii-dy. Then the Uodhisatta hearing hin) said, '' IJrother Cullatundila, the purpose for which my mother rears pigs all this tinie [28'J] has to-day come to its fuUilment : do not grieve," and so with sweet voice and the ease of a Buddha he expounded the hiw and spoke two stanzas : — You fear, and look for aid, and <|uakc, But, liclplf.s.s, wliitlier can you Hee / We're fatti-nod for our Hcsh's s;ikc : Eat, Tundila, ami chcernilly. Plunge bold info the crystal ixm>1, Wa.sh all the stains of sweat away : You'll fuid our ointment wonderful, Whose fmgranio lu'vor ran decay. As he considered the Ten I'erfections, setting the Perfection of Love before him as his guide, and uttered the first line, his voice reached and extended to Benares over the whole twelve lejigues. At the insUmt of hearing it, the people of Benares from kings and viceroys downwards came, and those who did not come stooil listening in their houses. The king's men breaking down the bush levelled the ground and scattered sand. The drunkenness left the lewd fellows, and throwing awuy the nooses they stood listening to the law : and the old woman's diunkenness left her also. The Bodhisatta began to preach the law to Cullatundila among the multitude.

['2l)0J Cullatundila hearing him, thought, ''My brother says so to me: but it is never our custom to plunge into the pool, and by bathing to wash away sweat from our bodies and after taking away old stain to get new ointment : why does my brother say so to me ? " 80 he spoke the fourtli stanza : — But what is that fair crystal pool. And what the stiiins of sweat, I pray i And what the ointment wonderfid, "Whose fragrance never can decay ? The Bodhisatta hearing this said, "Then listen with attentive ear," and so expounding the law with the ease of a Buddha he spoke these stanzas : — The law is the fair crystal jwol, Sin is the stain of sweiit, they say : Virtue's the ointment wonderful, Whose fragrance never will decay. Men that lose their life are glad, Men that keep it feel annoy : Men should die and not be sad. As at mid-month's festal joy. [292] So the Great Being expounded the law in a sweet voice with a Buddha's charm. The multitude by thousands snapped their fingers and waved their cloths, and the air was full of the cry, " Good, good." The king of Benares honoured the Bodhisatta with royal i)lace, and giving glory to the old woman he caused both pigs to be bathed in perfumed water, and clothed with robes, and ornamented with jewels on the neck, and put them in the position of his sons in the city :

so he guarded them with a great retinue. The Bodhisatta gave the five commands to the king, and all the inhabitants of Benares and Kasi kept the commands. The Bodhisatta preached the law to them on the holy days (new and full moon), and sitting in judgment decided cases : while he lived there were no bringers of unjust suits. Afterwards the king died. The Bodhisatta did the last honours to his body: then he caused a book of judgments to he written and said, "By ob.serving this book ye should settle suits": so having expounded the Law to the people and preached to them with zeal, he went to the forest with Cullatundila while they all wept and lamented. Then the Bodhisatta's preaching went on for sixty thousand years.

[293] After the lesson, the .Miuster dcchired the Tmths and identified the Birth : — at the end of the Truths the Brother who feared death was established in the fruition of the first Path: — "In th(^.se days the king was Ananda, Cullatundila was tiie Brother who fe<u-s death, the multitude was the Congregation, Mahatiiiidila my.self."

^^Gold^clawed creature" etc. — The Ma.ster told this tide when dwelling in the Bamboo-grove, of Ananda's dying for his sake. The occiision is told in the Khandahala' Birth about the hiring of bowmen, and in the Cidlahanisa- Birth > No. 542, vol. VI. - No. 533, vol. v. 184 llic Jataka. Book 11. about the roar of the elephant Dhaiiajtala'. Then they liej^aii a diMcu.sHion in the Hall of Truth : " Sii-s, has the Klder Anamla, Trwusurer of tlie Law, who attiiinod all the wisdom pos-sihlo to one Mtill under discipline, given up his life for the I'erfect IJuddha when Dlianapala came/" The Ma-ster came and wa.s told the suliject of their discussion : he sjiid, " Hrothor, in former times also Ananda gave up his life for me:" and so he told an old tale. Onco upon a time there was a hrahniin village called Salindiya on the east side of Ilajayaha. The Bodhisatta wa« horn tliere in that village in a brahmin farmer's family. When he grew up lie .settled down and worked a farm of a thousand karusas' in a district of Magadha to the north-east of the villagn. One day he had gone to the field with his men, and giving them orders to jdough he went to a great pool at the end of the Held to wash his face. In that pool there lives a crab of golden hue, beautiful and charming. The IJodhisatta having chewed his toothpick went down into the pool.

When he was washing his mouth [-!^l], the crab came near. Then he lifted up the crab and taking it laid it in his outer garment : and after doing his work in the field he put the crab again in the pool and went home. From that time when going to the Held he always went first to that pool, laid the crab in his outer garment and then went alx)ut his work. So a strontr feelinu of confidence arose Ix'tween them. The IJodhisatta came to the field constantly. Now in liis eyes were seen the five graces and the three circles very pure. A she-crow in a nest on a palm in that corner of the field saw his eyes, and wishing to eat them said to the he-crow, "Husband, I have a longing." "longing for what?" "I wish to eat the eyes of a certain brahmin." " Your longing is a l)ad one : who will be able to get them for you?" "T know that you can't : but in the ant-hill near our tree there lives a black snake : wait on him: he will bite the brahmin and kill him, then you \vi]\ tear out his eyes and bring them to me." He agreed and afterwards waited on the black snake. The crab was grown great at the time when the seed sown by the Bodhisatta was sprouting. One day the snake said to the crow, " Friend, you are always waiting on me: