THE JĀTAKA OR STORIES OF THE BUDDHA'S FORMER BIRTHS-8

THE JĀTAKA

OR

STORIES OF THE BUDDHA'S FORMER BIRTHS

No. 29.

KAṆHA-JĀTAKA.

"With heavy loads."--This story was told by the Master while at Jetavana, about the Double Miracle, which, together with the Descent from Heaven, will be related in the Thirteenth Book, in the Sarabhamiga-jātaka 1.
After he had performed the Double Miracle and had made a stay in Heaven, the All-knowing Buddha descended at the city of Saṁkassa on the day of the Great Pavāraṇā 2 Festival, and thence passed with a large following to Jetavana.
Gathering together in the Hall of Truth, the Brethren sat praising the virtues of the Master, saying, "Sirs, peerless is the Buddha; none may bear the yoke borne by the Buddha. The Six teachers, though they protested so often that they, and they only, would perform miracles, yet not a single miracle did they work. O! how peerless is the Master!"
Entering the Hall and asking the theme which the Brethren were discussing in conclave [194], the Master was informed that their theme was no other than his own virtues. "Brethren," said the Master, "who shall now bear the yoke borne by me? Even in bygone days, when I came to life as an animal, I was unmatched." And, so saying, he told this story of the past.

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Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a bull. And while he was still a young calf, his owners, who had been lodging with an old woman, made him over to her in settlement of their reckoning. She reared him like her own child, feeding him on rice-gruel and rice and on other good cheer. The name he became known by was "Granny's Blackie." Growing up, he used to range about with the other cattle of the village, and was as black as jet. The village urchins used to catch hold of his horns and ears and dewlaps, and have a ride; or they would hold on to his tail in play, and mount on his back.
One day he thought to himself, "My mother is very poor; she has painfully reared me, as if I were her own child. What if I were to earn some money to ease her hard lot?" Thenceforth he was always looking out for a job. Now, one day a young merchant at the head of a caravan came with five hundred waggons to a ford the bottom of which was so rough that his oxen could not pull the waggons through. And even when he took out the five hundred pairs of oxen and yoked the lot together to form one team, they could not get a single cart by itself across the river. Close

by that ford the Bodhisatta was about with the other cattle of the village, And the young merchant, being a judge of cattle, ran his eye over the herd to see whether among them there was a thorough-bred bull who could pull the waggons across. When his eye fell on the Bodhisatta, he felt sure he would do; and, to find out the Bodhisatta's owner, he said to the herdsmen, "Who owns this animal? If I could yoke him on and get my waggons across, I would pay for his services." Said they, "Take him and harness him, then; he has got no master hereabouts."
But when the young merchant slipped a cord [195] through the Bodhisatta's nose and tried to lead him off, the bull would not budge. For, we are told, the Bodhisatta would not go till his pay was fixed. Understanding his meaning, the merchant said, "Master, if you will pull these five hundred waggons across, I will pay you two coins per cart, or a thousand coins in all."
It now required no force to get the Bodhisatta to come. Away he went, and the men harnessed him to the carts. The first he dragged over with a single pull, and landed it high and dry; and in like manner he dealt with the whole string of waggons.
The young merchant tied round the Bodhisatta's neck a bundle containing five hundred coins, or at the rate of only one for each cart. Thought the Bodhisatta to himself, "This fellow is not paying we according to contract! I won't let him move on!" So he stood across the path of the foremost waggon and blocked the way. And try as they would, they could not get him out of the way. "I suppose he knows I've paid him short," thought the merchant; and he wrapped up a thousand coins in a bundle, which he tied round the Bodhisatta's neck, saying, "Here's your pay for pulling the waggons across." And away went the Bodhisatta with the thousand pieces of money to his "mother."
"What's that round the neck of Granny's Blackie?" cried the children of the village, running up to him. But the Bodhisatta made at them from afar and made them scamper off, so that he reached his "mother" all right. Not but what he appeared fagged out, with his eyes bloodshot, from dragging all those five hundred waggons over the river. The pious woman, finding a thousand pieces of money round his neck, cried out, "Where did you get this, my child?" Learning from the herdsmen what had happened, she exclaimed, "Have I any wish to live on your earnings, my child? Why did you go through all this fatigue?" So saying, she washed the Bodhisatta with warm water and rubbed him all over with oil; she gave him drink and regaled him with due victuals. And when her life closed, she passed away, with the Bodhisatta, to fare according to her deserts.

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When he had ended this lesson to shew that the Buddha was unmatched in the past as then, he shewed the connexion by uttering, as Buddha, this stanza:--

[196] With heavy loads to carry, with bad roads,
       They harness 'Blackie'; he soon draws the load.

After his lesson to shew that only 'Blackie' could draw the load, he shewed the connexion, and identified the Birth by saying, "Uppala-Vaṇṇā was the old woman of those days, and I myself 'Granny's Blackie.'"

Footnotes

73:1 No. 483.
73:2 The festival at the end of the rainy season (Mahāvagga IV. 1).

No. 30.

MUṆIKA-JĀTAKA.

"Then envy not poor Muṇika."--This story was told by the Master while at Jetavana about being seduced by a plump young woman, as will be related in the Thirteenth Book in the Culla-Nārada-Kassapa-jātaka 1.
Then the Master asked that Brother, saying, "Is it true, Brother, as they say, that you are passion-test?" "It is true, sir," was the reply. "Brother," said the Master, "she is your bane; even in bygone days, you met your end and were made into a relish for the company on her marriage-day." And so saying, he told this story of the past.

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Once on a time, when Brahmadatta was reigning in Benares, the Bodhisatta came to life as an ox, named Big Red, on the squire's estate in a certain hamlet. And he had a younger brother who was known as Little Red. There were only these two brothers to do all the draught-work of the family. Also, the squire had an only daughter, whose hand was asked in marriage for his son by a gentleman of the town. And the parents of the girl, with a view to furnishing dainty fare [197] for the wedding guests, began to fatten up a pig named Muṇika.
Observing this, Little Red said to his brother, "All the loads that have to be drawn for this household are drawn by you and me, my brother; but all they give us for our pains is sorry grass and straw to eat. Yet here is the pig being victualled on rice! What can be the reason why he should be treated to such fare?"

Said his brother, "My dear Little Red, envy him not; for the pig eats the food of death. It is but to furnish a relish for the guests at their daughter's wedding, that the family are feeding up the pig. Wait but a little time and the guests will be coining. Then will you see that pig lugged out of his quarters by the legs, killed, and in process of conversion into curry." And so saying, he repeated this stanza:--

Then envy not poor Muṇika; ’tis death
He eats. Contented munch your frugal chaff,--
The pledge and guarantee of length of days.

Not long afterwards the guests did arrive; and Muṇika was killed and cooked into all manner of dishes. Said the Bodhisatta to Little Red, "Did you see Muṇika, dear brother?" "I have indeed seen, brother, the outcome of Muṇika's feasting. Better a hundred, nay a thousand, times than such food is ours, though it be but grass, straw, and chaff;--for our fare harms us not, and is a pledge that our lives will not be cut short."

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When he had ended his lesson to the effect that the Brother had thus in bygone days been brought to his doom by that young woman and had been made into a relish for the company [198], he preached the Truths, at the close whereof the passion-tost Brother reached the First Path of Salvation. Also the Master shewed the connexion and identified the Birth by saying, "The passion-tost Brother was the pig Muṇika of those days, the young woman is the same in both cases, Ānanda was Little Red, and I myself Big Red."
[Note. See hereon Benfey's Pañca-Tantra, page 228, where the migrations of this popular story are traced. See also Jātakas Nos. 286 and 477.]

Footnotes

75:1 No. 477.

No. 31.

KULĀVAKA-JĀTAKA.

"Let all the forest's nestlings."--This story was told by the Master while at Jetavana, about a brother who drank water without straining it 1.
Tradition says that two young Brothers who were friends went from Sāvatthi into the country, and took up their abode in a pleasant spot. After staying here as long as they wanted, they departed and set out for Jetavana in order to see the Perfect Buddha.

One of them carried a strainer; the other had none; so both of them used the same strainer before drinking. One day they fell out. The owner of the strainer did not lend it to his companion, but strained and drank alone by himself.
As the other was not allowed the strainer, and as he could not endure his thirst, he drank water without straining it. In due course both reached Jetavana and with respectful salutation to the Master took their seats. After friendly words of greeting, he asked whence they had come.
"Sir," said they, "we have been living in a hamlet in the Kosala country, whence we have come in order to see you." "I trust you have arrived as good friends as you started?" Said the brother without a strainer, "Sir, he fell out with me on the road and would not lend me his strainer.", Said the other, "Sir, he didn't strain his water, but--wittingly--drank it down with all the living things it contained." "Is this report true, Brother, that you wittingly drank off water with all the living things it contained?" "Yes, sir, I did drink unstrained water," was the reply. "Brother, the wise and good of bygone days, when flying in rout along the deep in the days of their sovereignty over the City of the Devas, thought scorn to slay living-creatures in order to secure power for themselves. Rather, they turned their chariot back, sacrificing great glory in order to save the lives of the young of the Garuḷas 1." And, so saying, he told this story of the past.

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[199] Once on a time there was a king of Magadha reigning at Rājagaha in the laud of Magadha. And just as he who is now Sakka came to life in his preceding birth in the hamlet of Macala in the land of Magadha, even so was it in the selfsame hamlet that the Bodhisatta came to life in those days as a young noble. When the day for his naming came, he was named 'Prince Magha,' but when he grew up, it was as 'Magha the young Brahmin' that he was known. His parents took a wife for him from a family of equal rank with their own; and he, with a family of sons and daughters growing up round him, excelled in charity, and kept the Five Commandments.
In that village there were just thirty families, and one day the men were standing in the middle of the village transacting the affairs of the village. The Bodhisatta had kicked aside the dust from where he was standing, and was standing there in comfort, when up came another and took his stand there. Then the Bodhisatta made himself another comfortable standing-place,--only to have it taken from him like the first. Again and again the Bodhisatta began afresh until he had made comfortable standing-places for every man there. Another time he put up a pavilion,--which later on he pulled down, building a hall with benches and a jar of water inside. Another time these thirty men were led by the Bodhisatta to

become like-minded with himself; he established them in the Five Commandments, and thenceforth used to go about with them doing good works. And they too doing good works, always in the Bodhisatta's company, used to get up early and sally forth, with razors and axes and clubs in their hands. With their clubs they used to roll out of the way all stones that lay on the four highways and other roads of the village; the trees that would strike against the axles of chariots, they cut down; rough places they made smooth; causeways they built, dug water-tanks, and built a hall; they shewed charity and kept the Commandments. In this wise did the body of the villagers generally abide by the Bodhisatta's teachings and keep the Commandments.
Thought the village headman to himself, "When these men used to get drunk and commit murders and so forth, I used to make a lot of money out of them not only on the price of their drinks but also by the fines and dues they paid. But now here's this young brahmin Magha bent on making them keep the Commandments; he is putting a stop to murders and other crime." [200] And in his rage he cried, "I'll make them keep the Five Commandments!" And he repaired to the king, saying, "Sire, there is a band of robbers going about sacking villages and committing other villainies." When the king heard this, he bade the headman go and bring the men before him. And away went the man and hauled up as prisoners before the king every one of those thirty men, representing them to be the rascals. Without enquiry into their doings, the king commanded offhand that they should be trampled to death by the elephant. Forthwith they made them lie down in the king's court-yard and sent for the elephant. The Bodhisatta exhorted them, saying, "Bear in mind the Commandments; love the slanderer, the king and the elephant as yourselves." And they did so.
Then the elephant was brought in to trample them to death. Yet lead him as they might, he would not approach them, but fled away trumpeting loudly. Elephant after elephant was brought up;--but they all fled away like the first. Thinking that the men must have some drug about their persons, the king ordered them to be searched. Search was made accordingly, but nothing was found;--and so they told the king. "Then they must be muttering some spell," said the king; "ask them whether they have got a spell to mutter."
The question being put to them, the Bodhisatta said they had got a spell. And this the king's people told his majesty. So the king had them all summoned to his presence and said, "Tell me your spell."
The Bodhisatta made answer, "Sire, we have no other spell than this, that not a man among the whole thirty of us destroys life, or takes what is not given, or misconducts himself, or lies; we drink no strong drink; we abound in lovingkindness; we shew charity; we level the roads,

dig tanks, and build a public hall;--this is our spell, our safeguard, and our strength."
Well-pleased with them, the king gave them all the wealth in the slanderer's house and made him their slave; and he gave them the elephant and the village to boot.
Thenceforward, doing good works to their hearts' content, they sent for a carpenter and caused him to put up a large hall at the meeting of the four highways; but [201] as they had lost all desire for womankind, they would not let any woman share in the good work.
Now in those days there were four women in the Bodhisatta's house, whose names were Goodness, Thoughtful, Joy, and Highborn. Of these Goodness, finding herself alone with the carpenter, gave him a douceur, saying,--"Brother, contrive to make me the principal person in connexion with this hall."
"Very good," said he. And before doing any other work on the building, he had some pinnacle-wood dried, which he fashioned and bored and made into a finished pinnacle. This he wrapped up in a cloth and laid aside. When the hall was finished, and it was time to put on the pinnacle, he exclaimed, "Alas, my masters, there's one thing we have not made." "What's that?" "Why, we ought to have a pinnacle." "All right, let one be got." "But it can't be made out of green wood; we ought to have a pinnacle which had been cut some time ago, and fashioned, and bored, and laid by." "Well, what is to be done now?" "Why, have a look round to see if anybody has got such a thing in his house as a ready-made pinnacle for sale." As they. looked round accordingly, they found one in the house of Goodness, but could not buy it of her for any money. "If you will make me a partner in the good work," said she, "I will give it you for nothing."
"No," was the reply, "we do not let women have a share in the good work."
Then said the carpenter to them, "My masters, what is this you say? Save the Realm of Brahma, there is no place from which women are excluded. Take the pinnacle, and our work will be complete."
Consenting, they took the pinnacle and completed their hall. They had benches put up, and jars of water set inside, providing also a constant supply of boiled rice. Round the hall they built a wall with a gate, strewing the space inside the wall with sand and planting a row of fan-palms outside. Thoughtful too caused a pleasaunce to be laid out at this spot, and not a flowering or fruit-bearing tree could be named which did not grow there. Joy, too, caused a water-tank to be dug in the same place, covered over with the five kinds of lotuses, beautiful to behold. High-born did nothing at all.

The Bodhisatta fulfilled these seven injunctions,--to cherish one's mother, to cherish one's father, to honour one's elders, to speak truth, [202] to avoid harsh speech, to eschew slander, and to shun niggardliness:--

Whoso supports his parents, honours age,
Is gentle, friendly-spoken, slandering not,
Unchurlish, truthful, lord--not slave--of wrath,
--Him e’en the Thirty Three 1 shall hail as Good.

Such was the praiseworthy state to which he grew, and at his life's close he passed away to be reborn in the Realm of the Thirty-three as Sakka, king of Devas; and there too were his friends reborn.
In those days there were Asuras dwelling in the Realm of the Thirty-three. Said Sakka, King of Devas, "What good to us is a kingdom which others share?" So he made the Asuras drink the liquor of the Devas, and when they were drunken, he had them hurled by the feet on to the steeps of Mount Sineru. They tumbled right down to 'The Asura Realm,' as it is called,--a region on the lowest level of Mount Sineru, equal in extent to the Realm of the Thirty-three. Here grows a tree, resembling the Coral Tree of the Devas, which lasts for an aeon and is called the Pied Trumpet-flower. The blossoms of this tree shewed them at once that this was not the Realm of Devas, for there the Coral Tree blooms. So they cried, "Old Sakka has made us drunk and cast us into the great deep, seizing on our heavenly city." "Come," they shouted, "let us win back our own realm from him by force of arms." And up the sides of Sineru they climbed, like ants up a pillar.
Hearing the alarm given that the Asuras were up, Sakka went out into the great deep to give them battle, but being worsted in the fight turned and fled away along crest after crest of the southern deep in his 'Chariot of Victory,' which was a hundred and fifty leagues long.
Now as his chariot sped along the deep, it came to the Forest of the Silk-Cotton Trees. Along the track of the chariot these mighty trees were mowed down like so many palms, and fell into the deep. And as the young of the Garuḷas hurtled through the deep, loud were their shrieks. Said Sakka to Mātali, his charioteer, "Mātali, my friend, what manner of noise is this? [203] How heartrending it sounds." "Sire, it is the united cry of the young Garuḷas in the agony of their fear, as their forest is uprooted by the rush of your chariot." Said the Great Being, "Let them not be troubled because of me, friend Mātali. Let us not, for

empire's sake, so act as to destroy life. Rather will I, for their sake, give my life as a sacrifice to the Asuras. Turn the car back." And so saying, he repeated this stanza

Let all the forest's nestlings, Mātali,
Escape our all-devouring chariot.
I offer up, a willing sacrifice,
My life to yonder Asuras; these poor birds
Shall not, through me, from out their nests be torn.

At the word, Mātali, the charioteer, turned the chariot round, and made for the Realm of Devas by another route. But the moment the Asuras saw him begin to turn his chariot round, they cried out that the Sakkas of other worlds were surely coming up; "it must be his reinforcements which make him turn his chariot back again." Trembling for their lives, they all ran away and never stopped till they came to the Asura Realm. And Sakka entering heaven, stood in the midst of his city, girt round by an angelic host of his own and of Brahma's angels. And at that moment through the riven earth there rose up the 'Palace of Victory,' some thousand leagues high,--so-called because it arose in the hour of victory. Then, to prevent the Asuras from coming back again, Sakka had guards set in five places,--concerning which it has been said:--

[204] Impregnable both cities stand! between,
In fivefold guard, watch Nāgas, Garuḷas,
Kumbhaṇḍas, Goblins, and the Four Great Kings!

But when Sakka was enjoying as king of Devas the glory of heaven, safely warded by his sentinels at these five posts, Goodness died and was reborn as a handmaiden of Sakka once more. And the effect of her gift of the pinnacle was that there arose for her a mansion--named 'Goodness'--studded with heavenly jewels, five hundred leagues high, where, under a white heavenly canopy of royal state, sat Sakka, king of Devas, ruling men and Devas.
Thoughtful, too, died, and was once more born as a handmaiden of Sakka; and the effect of her action in respect of the pleasaunce was such that there arose a pleasaunce called 'Thoughtful's Creeper-Grove.' Joy, too, died and was reborn once more as one of Sakka's handmaidens; and the fruit of her tank was that there arose a tank called 'Joy' after her. But Highborn, [205] having performed no act of merit, was reborn as a crane in a grotto in the forest.
"There's no sign of Highborn," said Sakka to himself; "I wonder where she has been reborn." And as he considered the matter, he discovered her whereabouts. So he paid her a visit, and bringing her back with him to heaven shewed her the delightful city of the Devas, the Hall of Goodness, Thoughtful's Creeper-Grove, and the Tank called Joy. "These three," said Sakka, "have been reborn as my handmaidens by reason of

the good works they did; but you, having done no good work, have been reborn in the brute creation. Henceforth keep the Commandments." And having exhorted her thus, and confirmed her in the Five Commandments, he took her back and let her go free. And thenceforth she did keep the Commandments.
A short time afterwards, being curious to know whether she really was able to keep the Commandments, Sakka went and lay down before her in the shape of a fish. Thinking the fish was dead, the crane seized it by the head. The fish wagged its tail. "Why, I do believe it's alive," said the crane, and let the fish go. "Very good, very good," said Sakka; "you will be able to keep the Commandments." And so saying he went away.
Dying as a crane, Highborn was reborn into the family of a potter in Benares. Wondering where she had got to, and at last discovering her whereabouts, Sakka, disguised as an old man, filled a cart with cucumbers of solid gold and sat in the middle of the village, crying, "Buy my cucumbers! buy my cucumbers!" Folk came to him and asked for them. "I only part with them to such as keep the Commandments," said he, "do you keep them?" "We don't know what you mean by your 'Commandments'; sell us the cucumbers." "No; I don't want money for my cucumbers. I give them away,--but only to those that keep the Commandments." "Who is this wag?" said the folk as they turned away. Hearing of this, Highborn thought to herself that the cucumbers must have been brought for her, and accordingly went and asked for some. "Do you keep the Commandments, madam?" said he. "Yes, I do," was the reply. "It was for you alone that I brought these here," said he, and leaving cucumbers, cart and all at her door he departed.
Continuing all her life long to keep the Commandments, Highborn after her death was reborn the daughter of the Asura king Vepacittiya, and for her goodness was rewarded with the gift of great beauty. When she grew up, her father mustered the Asuras together to give his daughter her pick of them for a husband. [206] And Sakka, who had searched and found out her whereabouts, donned the shape of an Asura, and came down, saying to himself, "If Highborn chooses a husband really after her own heart, I shall be he."
Highborn was arrayed and brought forth to the place of assembly, where she was bidden to select a husband after her own heart. Looking round and observing Sakka, she was moved by her love for him in a bygone existence to choose him for her husband. Sakka carried her off to the city of the devas and made her the chief of twenty-five millions of dancing-girls. And when his term of life ended, he passed away to fare according to his deserts.

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His lesson ended, the Master rebuked that Brother in these words, "Thus, Brethren, the wise and good of bygone days when they were rulers of the Devas, forbore, even at the sacrifice of their own lives, to be guilty of slaughter. And can you, who have devoted yourself to so saving a creed, drink unstrained water with all the living creatures it contains?" And he chewed the connexion and identified the Birth, by saying, "Ānanda was then Mātali the charioteer, and I Sakka."
[Note. Compare the commentary on Dhammapada, pp. 184 et seqq.; and Culla-vagga v. 13 in vol. ii. of Oldenberg's Vinaya (translated at page 100 of vol. XX. of the Sacred Books of the East) for the incidents of the Introductory Story. For the incident of Sakka and the Asuras in the Story of the Past, see Jātaka-mālā, No. 11 (J. R. A. S. 1893, page 315).]

Footnotes

76:1 As to the rules for filtering water, see Vinaya Cullavagga v. 13.
77:1 Garuḷas were winged creatures of a supernatural order, the inveterate foes of the Nāgas, whose domain was the water. Cf. (e.g.) Jātaka No. 154.
80:1 One of the devalokas, or angelic realms, of Buddhist cosmogony, was the Tāvatiṁsa-bhavanaṁ, or 'Realm of the Thirty-three,' so called because its denizens were subject to thirty-three Devas headed by Sakka, the Indra of the pre-buddhist faith. Every world-system, it may here be added, had a Sakka of its own, as is indicated infra.

No. 32.

NACCA-JĀTAKA.

"A pleasing note." This story was told by the Master while at Jetavana, about a Brother with many belongings. The incident is just the same as in the Devadhamma-jātaka supra 1.
"Is this report true, Brother," said the Master, "that you have many belongings?" "Yes, sir." "Why have you come to own so many belongings?" Without listening beyond this point, the Brother tore off the whole of his raiment, and stood stark naked before the Master, crying, "I'll go about like this!" "Oh, fie!" exclaimed every one. The man ran away, and reverted to the lower state of a layman. Gathering together in the Hall of Truth, the Brethren talked of his impropriety in behaving in that manner right before the Master. In came the Master and asked what was the theme of discussion in the conclave. "Sir," was the answer, "we were discussing the impropriety of that Brother, and saying that in your presence and right before all the four classes of your followers 2 he had so far lost all sense of shame as to stand there stark naked as a village-urchin, and that, finding himself loathed by everyone, he relapsed to the lower state and lost the faith."
Said the Master, "Brethren, this is not the only loss his shamelessness has caused him; for in bygone days he lost a jewel of a wife just as now he has lost the jewel of the faith." And so saying, he told this story of the past.

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[207] Once on a time, in the first cycle of the world's history, the quadrupeds chose the Lion as their king, the fishes the monster-fish Ānanda, and the birds the Golden Mallard 3. Now the King Golden
   Mallard had a lovely young daughter, and her royal father granted her any boon she might ask. The boon she asked for was to be allowed to choose a husband for herself; and the king in fulfilment of his promise mustered all the birds together in the country of the Himalayas. All manner of birds came, swans and peacocks and all other birds; and they flocked together on a great plateau of bare rock. Then the king sent for his daughter and bade her go and choose a husband after her own heart. As she reviewed the crowd of birds, her eye lighted on the peacock with his neck of jewelled sheen and tail of varied hue; and she chose him, saying, "Let this be my husband." Then the assembly of the birds went up to the peacock and said, "Friend peacock, this princess, in choosing her husband from among all these birds, has fixed her choice on you."
Carried away by his extreme joy, the peacock exclaimed, "Until this clay you have never seen how active I am;" and in defiance of all decency he spread his wings and began to dance;--and in dancing he exposed himself.
Filled with shame, King Golden Mallard said, "This fellow has neither modesty within his heart nor decency in his outward behaviour; I certainly will not give my daughter to one so shameless." And there in the midst of all that assembly of the birds, he repeated this stanza:--

A pleasing note is yours, a lovely back,
A neck in hue like lapis lazuli;
A fathom's length your outstretched feathers reach.
Withal, your dancing loses you my child.

Right in the face of the whole gathering King Royal Mallard gave his daughter to a young mallard, a nephew of his. Covered with shame at the loss of the mallard princess, [208] the peacock rose straight up from the place and fled away. And King Golden Mallard too went back to his dwelling-place.
"Thus, Brethren," said the Master, "this is not the only time his breach of modesty has caused him loss; just as it has now caused him to lose the jewel of the faith, so in bygone days it lost him a jewel of a wife." When he had ended this lesson, he shewed the connexion and identified the Birth by saying,

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"The Brother with the many belongings was the peacock of those days, and I myself the Royal Mallard."
[Note. See Plate XXVII. (11) of the Stūpa of Bharhut (where a fragment of a carving of this story is figured), Benfey's Pañca-Tantra I. p. 280, and Hahn's Sagewiss. Studien, p. 69. Cf. also Herodotus, VI. 129.]

Footnotes

83:1 No. 6.
83:2 i.e. Brethren, Sisters, lay-brothers, and lay-sisters.
83:3 Cf. No. 270.

 

Om Tat Sat
                                                        
(Continued...) 

(My humble salutations to Sreeman Professor E B Cowell ji and also Sreeman Robert Chalmers  for the collection)