THE JĀTAKA OR STORIES OF THE BUDDHA'S FORMER BIRTHS (Book -6) -10/3

THE JĀTAKA

OR

STORIES OF THE BUDDHA'S FORMER BIRTHS

This was all that the Great Being said to her until sunrise: after which Maddī uttered a long lament:

[563] "My husband and my children I have tended day and night,
As pupil tends a teacher, when he tries to do the right.

In goatskins clothed, wild roots and fruits I from the forest brought,
And every day and every night for your convenience sought.
I brought you yellow vilva fruit, my little girl and boy,
And many a ripe woodland fruit, to play and make you joy.

This lotus root and lotus stalk, of golden yellow hue,
Join with your little ones, O prince, and eat your portion too.

Give the white lily to your girl, to Jāli give the blue,
And see them dance in garlands deckt: O call them, Sivi, do!
O mighty monarch! lend an ear while with delightful sound
Kaṇhājinā sings sweetly, and enters our settling-ground.
Since we were banisht, joy and woe in common shared has been:
O answer! my Kaṇhājinā and Jāli hast thou seen?
How many holy brahmins I must have offended sore,
Of holy life, and virtuous, and full of sacred lore,
That Jāli and Kaṇhājinā I cannot see to-day!"
[564] To this lament the Great Being answered not one word. As he said nothing, trembling she sought her children by the light of the moon; and wheresoever they used to play, under the rose-apple trees or where not, she sought them, weeping the while, and saying:

"These clusters of rose-apple trees, that droop around the mere,
And all the fruitage of the woods—my children are not here!

Fig-tree and jack-fruit, banyan broad, and every tree that grows,
Yea, all the fruitage of the woods—my children are not here!
There stand they like a pleasant park, there cool the river flows,
The place where once they used to play—but now they are not here.
The fruit that once they used to eat, the flowers they used to wear
That yonder grow upon the hill—the children are not there!
And all the little toys that once they played with, there are those,
The oxen, horses, elephants—the children are not there!
Here are the many hares and owls, the dark and dappled deer,
With which the children used to play, but they themselves not here!
The peacocks with their gorgeous wings, the herons and the geese,
With which the children used to play, but they themselves not here!"
Not finding her darling children in the hermitage, she entered a clump of flowering plants and looked here and there for them, saying:

"The woodland thickets, full of flowers that every season blow,
Where once the children used to play, but they themselves not here!

The lovely lakes that listen, when the ruddy geese give call,
When lotus white and lotus blue and trees like coral grow 1,
Where once the children played, but now no children are at all."
[565] But nowhere could she see the children. Then returning to the Great Being, whom she beheld with his face cast down, she said to him:

"The kindling wood you have not split, the fire you have not lit,
Nor brought the water as before: why do you idly sit?

When I return unto my den my toil is done away,
But Jāli and Kaṇhājinā I cannot see to-day!"
Still the Great Being sat silent; and she distrest at his silence,

trembling like a wounded fowl, went again round the places which she had searched before, and returning said:

"O husband mine, I cannot see by whom their death has come:
The very ravens do not caw, the very birds are dumb."

Still the Great Being said no word. And she, in her longing for the little ones, a third time searched the same places quick as the wind: in one night the space which she traversed in seeking them was fifteen leagues. Then the night gave place to dawn, and at sunrise she came again to the Great Being, and stood before him lamenting. The Master explained it thus:

"When she had traversed in the search each forest and each hill,
Back to her husband she returned, and stood lamenting still.

[566] "In hills, woods, caves I cannot see by whom their death has come:
The very ravens do not caw, the very birds are dumb."




Then Maddī, dame of high renown, princess of royal birth,
Lamenting with her arms outstretcht fell down upon the earth."
"She's dead!" thought the Great Being, and trembled. "Ah, this is no place for Maddī to die! Had she died in Jetuttara city, great pomp there would have been, two kingdoms would have quaked. But I am alone in the forest, and what can I do?" Great trouble came upon him; then recovering himself somewhat, he determined to do what he could. Rising up he laid a hand on her heart, and felt it to be still warm: he brought water in a pitcher, and although for seven months past he had not touched her body, in his distress he could no longer keep to the ascetic's part, but with tears in his eyes he raised her head and laid it upon his lap, sprinkling it with water, and chafing her face and bosom as he sat. Then Maddī after a little while regains her senses, and, rising up in confusion, does obeisance to the Great Being, and asks, "My lord Vessantara, where are the children gone?" "I have given them," says he, "to a brahmin." The Master thus explained it:

"He sprinkled her with water as she fell down faint as dead,
And when she had come back again to consciousness, he said":—

[567] She asked him, "My dear, if you had given the children to a brahmin, why did you let me go weeping about all night, without saying a word?" The Great Being replied:

"I did not speak at once, because I shrank to cause you pain.
A poor old brahmin came to beg, and so, of giving fain,
I gave the children: do not fear, O Maddī! breathe again.

O Maddī, do not grieve too sore, but set your eyes on me:
We'll get them back alive once more, and happy shall we be.
Good men should ever give when asked, sons, cattle, wealth, and grain.
Maddī, rejoice! a greater gift than children cannot be."

Maddī replied:

"I do rejoice! a greater gift than children cannot be.
By giving set your mind at rest; pray do the like again:

For you, the mighty fostering king of all the Sivi land,
Amidst a world of selfish men gave gifts with lavish hand."
To this the Great Being answered: "Why do you say this, Maddī? If I had not been able to set my mind at peace by giving my children, these miracles would not have happened to me"; and then he told her all the earth-rumblings and what else had happened. [568] Then Maddī rejoicing described the miracles in these words:

"The earth did rumble, and the sound the highest heaven fills,
The lightning flared, the thunder woke the echoes of the hills!

Then Nārada and Pabbata both greatly did rejoice,
Yea, all the Three and Thirty Gods with Indra, at that voice 1.
Thus Maddī, dame of royal birth, princess of high degree,
Rejoiced with him: a greater gift than children none can be."
Thus the Great Being described his own gift; and thus did Maddī repeat the tale, affirming that he had given a noble gift, and there she sat rejoicing in the same gift: on which occasion the Master repeated the stanza, "Thus Maddī," etc. 2
As they were thus talking together, Sakka thought: "Yesterday Vessantara gave his children to Jūjaka, and the earth did resound. Now suppose a vile creature should come and ask him for Maddī herself, the incomparable, the virtuous, and should take her away with him leaving the king alone: he will be left helpless and destitute. Well, then, I will take the form of a brahmin, and beg for Maddī. Thus I will enable him to attain the supreme height of perfection; I shall make it impossible that she should be given to anyone else and then I will give her back." So at dawn, to him goes Sakka. The Master explained it thus:

"And so when night was at an end, about the peep of day,
Sakka in brahmin's form to them first early made his way.

[569] "O holy man, I trust that you are prosperous and well,
With grain to glean, and roots and fruit abundant where you dwell 3.
Have you been much by flies and gnats and creeping things annoyed,
Or from wild beasts of prey have you immunity enjoyed?"
The Great Being replied:

"Thank you, brahmin—yes, I am both prosperous and well,
With grain to glean, and fruits and roots abundant where I dwell.

From flies and gnats and creeping things I suffer no annoy,
And from wild beasts of prey I here immunity enjoy.

I've lived here seven sad months, and you the second brahmin found,
Holding a goat-staff in his hand, to reach this forest-ground.

Welcome, O brahmin! blest the chance directed you this way 1;
Come enter with a blessing, come, and wash your feet, I pray.
The tindook and the piyal leaves, and kāsumārī sweet,
And fruits like honey, brahmin, take the best I have, and eat.
And this cool water from a cave high hidden on a hill,
O noble brahmin! take of it, drink if it be your will 2."
As thus they talked pleasantly together he asked of his coming:

"And now what reason or what cause directed you this way?
Why have you sought the mighty woods? resolve me this, I pray."

Then Sakka replied: "O king, I am old, but I have come here to beg your wife Maddī; pray give her to me," and he repeated this stanza:

"As a great water-flood is full and fails not any day,
So you, from whom I come to beg—give me your wife, I pray."

To this the Great Being did not reply—"Yesterday I gave away my children to a brahmin, how can I give Maddī to you and be left alone in the forest!" No, he was as though putting a purse of a thousand pieces in his hand: indifferent, unattached, with no clinging of mind, he made the mountain re-echo with this stanza:

[570] "Weary am I, nor hide I that: yet in my own despite,
I give, and shrink not: for in gifts my heart doth take delight."

This said, quickly he drew water in a pitcher, and poured it upon his hand 3, and made over Maddī to the brahmin. At that moment, all the portents which had occurred before were again seen and heard. The Master thus explained it:

"Then he took up a water-jar, the king of Sivi land,
And taking Maddī, gave her straight into the brahmin's hand.

Then was there terror and affright, then the great earth did quake,
What time he rendered Maddī for his visitor to take.
The face of Maddī did not frown 4, she did not chafe or cry,
But looked on silent, thinking, He knows best the reason why.
"Both Jāli and Kaṇhājinā I let another take,
And Maddī my devoted wife, and all for wisdom's sake.
Not hateful is my faithful wife, nor yet my children are,
But perfect knowledge, to my mind, is something dearer far."
Then the Great Being looked upon Maddī's face to see how she took it; and she, asking him why he looked upon her, cried aloud with a lion's voice in these words:

"From maidenhood I was his wife, he is my master still:
Let him to whomso he desire or give, or sell, or kill."

[571] Then Sakka, seeing her excellent resolution, gave her praise; and the Master explained it thus:

"Thereat spake Sakka, seeing how her wishes did incline:
"Conquered is every obstacle, both human and divine.

The earth did rumble, and the sound the highest heaven fills,
The lightning flares, the thunder wakes the echoes of the hills.
Now Nārada and Pabbata to hear this mighty voice,
Yea, all the Three and Thirty Gods at this hard feat rejoice.
’Tis hard to do as good men do, to give as they can give,
Bad men can hardly imitate the life that good men live.
And so, when good and evil go to pass away from earth,
The bad are born in hell below, in heaven the good have birth 1.
This is the Noble Vehicle 2: both wife and child were given,
Therefore let him descend 3 no more, but this bear fruit in heaven."
When thus Sakka had expressed his approval, he thought, "Now I must make no more delay here, but give her back and go"; and he said:

[572] "Sir, now I give you Maddī back, your fair and lovely wife,
A pair well-matched, and fitted for a most harmonious life.

Like the inevitable bond ’twixt water and a shell,
So you with Maddī; mind and heart are both according well.
Of equal birth and family on either parents' side
Here in a forest hermitage together you abide,
That ye may go on doing good where in the woods you dwell."
This said, he went on, offering a boon:

"Sakka the King of Gods am I, here come thy place to see:
Choose thou a boon, O royal sage, eight boons I give to thee."

As he spoke, he rose into the air ablaze like the morning sun. Then the Bodhisatta said, choosing his boons:

"Sakka, the lord of all the earth, has given me a boon.

Prithee my father reconcile, let him recall me soon
And set me in my royal seat: this the first boon I crave.
May I condemn no man to death, not though he guilty be:
Condemned, may I release from death: this second boon I crave.
May all the people for their help look only unto me,
The young, the old, the middle-aged: this the third boon I crave.
May I not seek my neighbour's wife, contented with my own,
Nor subject to a woman's will: this the fourth boon I crave.

I prithee, Sakka, grant long life to my beloved son,
Conquering the world in righteousness: this the fifth boon I crave.

Then at the end of every night, at dawning of the day,
May food celestial be revealed: this the sixth boon I crave.
May means of giving never fail, and may I give alway
With hearty gladness and content: this the seventh boon I crave.
[573] Hence freed, may I be straight advanced to heaven, then that I may
No more be born upon the earth: this the eighth boon I crave."
When Sakka, King of Gods, had heard his saying, thus said he:

"Ere long, the father whom you love, will wish his son to see."

With this address, Sakka went back to his own place. Explaining this, the Master said:

"The Mighty One, the King of Gods, this said, Sujampati,
After the giving of the boons straight back to heaven went he 1."

Now the Bodhisatta and Maddī lived happily together in the hermitage which Sakka had given them; but Jūjaka, with the children, went on a journey of sixty leagues. The deities watched over the children; Jūjaka when the sun went down used to tie up the children with osiers and leave them lying upon the ground, but himself in fear of cruel and wild beasts would climb up a tree and would sit in the fork of the boughs. Then a god would come to the children in the form of Vessantara, and a goddess in the form of Maddī; they would set free the children, and chafe their hands and feet, wash them and dress them, would give them food and put them to rest on a celestial couch: [574] then at dawn they would lay them down again in their bonds, and would disappear. Thus by help of the gods the children went on their way unhurt. Jūjaka also was guided by the gods, so that intending to go to the kingdom of Kalinga, in fifteen days he came to the city of Jetuttara. The same night, Sañjaya, king of Sivi, dreamt a dream, and his dream was on this fashion: As he was seated in high durbar, a man came and gave him two blossoms into his hand, and he hung them one on either ear; and the pollen fell from them upon his chest. When he awoke in the morning, he asked his brahmins what it meant. They said, "Some knights of yours, sire, who have been long absent, will return." So next morning, after feasting on many a dainty dish, he sat in his durbar, and the deities brought this brahmin and set him in the courtyard of the palace. In a moment the king saw the children, and said:

"Whose face is this that yellow shines, dry as though fire did scorch,
Like some gold bangle—one as though all shrivelled with a torch?

Both like in body, like in marks—who can these children be?
Like Jāli is the boy, and like Kaṇhājinā is she.

They're like two little lion cubs that from their cave descend,
And like each other: and they seem all golden as they stand."

After thus praising them in three stanzas the king sent a courtier to them, with instructions to bring them to him. Quickly he brought them; and the king said to the brahmin:

"Good Bhāradvāja, tell me whence you have those children brought?"

Jūjaka said:

"A fortnight since one gave them me, well pleased with what he wrought."

[575] The king said:

"By what soft speech or word of truth did you make him believe?
From whom these children, chiefest of all gifts, did you receive?"

Jūjaka said:

"It was the King Vessantara, in forest lands who lives,
Gave them as slaves, who like the earth to all suitors freely gives.

’Twas King Vessantara who gave his own as slaves to me,
To whom all suitors go, as go all rivers to the sea."
Hearing this, the courtiers spake in dispraise of Vessantara:

"Were he at home, it were ill done by any king that's good:
How could he give his children then, when banisht in the wood?

O listen to me, gentles all, that here assembled stand,
How could the king his children give to serve another's hand?
Slaves male or female he might give, a horse, a mule, a car,
Or elephants: but how give those who his own children are?"
But the boy hearing this, could not stomach his father's blame; but as though raising with his arm Mount Sineru smitten by the windblast 1, he recited this stanza:

"How, grandsire, can he give, when none in his possession are,
Slaves male or female, elephants, a horse, a mule, a car?"

The king said:

[576] "Children, I praise your father's gift: no word of blame I say.
But then how was it with his heart when he gave you away?"

The lad replied:

"All full of trouble was his heart, and it burned hot as well,
His eyes were red like Rohinī, and down the teardrops fell."

Then spake Kaṇhājinā and said:

          "Father, this brahmin see—
With creepers, like his homeborn slave, my back he loves to beat.
This is no brahmin, father dear! for brahmins righteous be;
A goblin this in brahmin shape, who drives us off to eat.
How can you see us driven off with all this cruelty?"

The king, seeing that the brahmin did not let them go, recited a stanza:

"You children of a king and queen, royal your parents are:
Once you would climb upon my hip; why do you stand afar?"

The lad replied:

"We're children of a king and queen, royal our parents are,
But now a brahmin's slaves are we, and so we stand afar."

The king said:

"My dearest children, speak not so; my heart is parcht with heat,
My body's like a blazing fire, uneasy is this seat.

My dearest children, speak not so; you make me sorrow sore.
Come, I will buy you with a price, ye shall be slaves no more.
[577] Come tell me truly as it is,—I will the brahmin pay—
What price your father set on you when he gave you away?"
The lad replied:

"A thousand pieces was my price: to set my sister free,
Of elephants and all the rest 1 a hundred each fixed he."

The king bade pay the price for the children.

"Up, bailiff, pay the brahmin quick, and let the price be told:
A hundred male and female slaves, and cattle from the fold,
A hundred elephants and bulls, a thousand pounds in gold.'

The bailiff paid the brahmin quick, at once the price was told:
A hundred male and female slaves, and cattle from the fold,
A hundred bulls and elephants, a thousand pounds in gold."
Thereto he gave him a seven-storeyed palace; great was the brahmin's pomp! He put away all his treasure, and went up into his palace, and lay down on his fine couch, eating choice meats.
The children were then washed and fed and drest; the grandfather took one on his hip, the grandmother took the other. To explain this, the Master said:

"The children bought, well washt and drest, richly adorned, and fed,
[578] And set on their grandparents' hips, the king then spake and said:

"Jāli, your parents are we trust both prosperous and well 2,
With grain to glean and roots and fruits abundant where they dwell.
Have they been much by flies and gnats and creeping things annoyed,
And have they from wild beasts of prey immunity enjoyed?"
The lad replied:

"I thank thee, king, and answer thus: my parents both are well,
With grain to glean and roots and fruits abundant where they dwell.

From flies and gnats and creeping things they suffer not annoy,
And from wild beasts of prey they there immunity enjoy.
Wild bulbs and radishes she digs, catmint and herbs seeks she,
With jujubes, nuts, and vilva fruit she finds us food alway.

And when she brings wild fruits and roots, whatever they may be,
We all together come and eat by night and eke by day.

Our mother's thin and yellow grown by seeking for our food,
Exposed to heat, exposed to wind in the beast-haunted wood.
Like to a tender lotus flower held in the hand which fades:
Her hair is thin 1 with wandering amid the forest glades.
Beneath her armpits clotted dirt, her hair in topknot bound,
She tends the fire, and clothed in skins she sleeps upon the ground."
Thus having described his mother's hardships, he reproached his grandfather in these words:

"It is the custom in the world that each man loves his son;
But this in one case it would seem your honour has not done."

[579] The king acknowledged his fault:

"It was ill done of me indeed to ruin the innocent,
When by the people's voice I drove my son to banishment.

Then all the wealth which I possess, all that I have in hand,
Be his; and let Vessantara come and rule in Sivi land."
The lad replied:

"Not for my word will he return, the chief of Sivi land:
Then go thyself and fill thy son with blessings from thy hand."

Then to his general-in-chief King Sañjaya thus said:

"My horses, chariots, elephants, and soldiers go prepare,
And let the people come around, the chaplains all be there.

The sixty thousand warrior lords armed and adorned so fair,
Drest up in blue or brown or white, with bloodred crests, be there.
Like as the spirit-haunted hills, where trees a plenty grow,
Are bright and sweet with plants divine, so here the breezes blow.
Bring fourteen thousand elephants, with trappings all of gold,
With drivers holding lance and hook: as many horse be told.
Sindh horses, all of noble breed, and very swift to go,
Each ridden by a henchman bold, and, holding sword and bow 2.
[580] Let fourteen thousand chariots be yoked and well arrayed,
Their wheels well wrought of iron bands, and all with gold inlaid.
Let them prepare the banners there, the shields and coats of mail,
And bows withal, those men of war that strike and do not fail."
Thus the king described the constitution of his army; and he gave orders to level the road from Jetuttara away to Mount Vaṁka to a width of eight rods 3, and thus and thus to decorate it. He said:

"Strow lāja flowers all about, and scented garlands strow,
Let there be pious offerings on the way that he shall go.

Each hamlet bring a hundred jars of wine for those who wish,
And set them down beside the road by which my son shall go.

Let flesh and cakes be ready there, soup garnisht well with fish,
And set them down beside the road by which my son shall go.

Wine, oil, and ghee, milk, millet, rice, and curds in many a dish,
Let them be set beside the road by which my son shall go.
Cooks and confectioners be there, and men to sing or play,
Dancers and tumblers, tomtom men, to drive dull care away.
The lutes give voice, the harsh-mouth’d conch, and let the people thrum
On timbrels and on tabours and on every kind of drum."
[581] Thus the king described the preparation of the road.
But Jūjaka ate too much and could not digest it, so he died on the spot. The king arranged for his funeral: proclamation was made through the city by beat of drum, but no relative could be found, and his goods fell to the king again.
On the seventh day, all the host assembled. The king in great ceremony set out with Jāli as his guide. This the Master explained as follows:

"Then did the mighty host set forth, the army of the land,
And went towards the Vaṁka hill, while Jāli led the band.

The elephant of sixty years gave forth a trumpet sound 1,
Loud trumpeted the mighty beast what time his girth they bound.
Then rattled loud the chariot wheels, then neighed the horses loud,
As the great army marched along the dust rose in a cloud.
For every need provided well the host marcht with a will,
And Jāli led the army on as guide to Vaṁka hill.
They entered in the forest wide, so full of birds and trees,
With every kind of flowering plant and any fruit you please.
There when the forest is in flower, a shower of song is heard,
The twitter here and twitter there of many a bright-winged bird.
A night and day they marcht, and came to the end of their long road,
And entered on the district where Vessantara abode 2"
[582] On the banks of Lake Mucalinda, Prince Jāli caused them to intrench a camp: the fourteen thousand chariots he set facing the road by which they came, and a guard here and there to keep off lions, tigers, rhinoceros, and other wild beasts. There was a great noise of elephants and so forth; this the Great Being heard, and scared to death thought he—"Have they killed my father and come hither after me!" Taking Maddī with him he climbed a hill and surveyed the army. Explaining this, the Master said:

"The noise of this approaching host Vessantara did hear;
He climbed a hill and looked upon the army, full of fear.

O listen, Maddī, how the woods are full of roaring sound,
The neighing of the horses hear, the banners see around.

Can they be hunters, who with pits or hunting-nets or knives
Seek the wild creatures in the woods with shouts to take their lives?

So we, exiled though innocent, in this wild forest land,
Expect a cruel death, now fallen into an enemy's hand."
When she had heard these words, she looked at the army, and convinced that it was their own army, she recited this stanza to comfort him:

[583] "All will be well: thy enemies can do no hurt to thee,
No more than any flame of fire could overcome the sea."

So the Great Being was reassured, and with Maddī came down from the hill and sat before his hut. This the Master explained:

"Then King Vessantara hereat descended from the hill,
And sat before his leafy hut and bad his heart be still."

At that moment, Sañjaya sent for his queen, and said to her: "My dear Phusatī, if we all go together it will be a great shock, so I will first go alone. When you feel that they must be quiet and reassured, you may come with a company." After a little time he told Jāli and Kaṇhājinā to come. He turned his chariot to face the road by which he had come, and set a guard in this place and in that, mounted upon his caparisoned elephant, and went to seek his son. The Master explained it thus:

"He set his army in array, his car turned to the road,
And sought the forest where his son in loneliness abode.

Upon his elephant, his robe over one shoulder thrown,
Clasping his upraised hands, he went to give his son the throne.
Then he beheld the beauteous prince, fearless, composed in will,
Seated before his hut of leaves and meditating still.
[584] Vessantara and Maddī then their father went to greet,
As they beheld him drawing nigh, eager his son to see.
Then Maddī made obeisance, laid her head before his feet,
Then he embraced them; with his hand he stroked them pleasantly."
Then weeping and lamenting for sorrow, the king spoke kindly to them.

"I hope and trust, my son, that you are prosperous and well,
With grain to glean and fruits and roots abundant where you dwell.

Have you been much by flies and gnats and creeping things annoyed,
And have you from wild beasts of prey immunity enjoyed?"
The Great Being answered his father:

"My lord, the life we had to live a wretched life has been;
We had to live as best we could, to eat what we could glean.

Adversity breaks in a man, just as a charioteer
Breaks in a horse: adversity, O king, has tamed us here.
But ’tis our parents' absence which has made our bodies thin,
Banisht, O king, and with the woods and forests to live in."
After this he asked the fate of his children.

"But Jāli and Kaṇhājinā, your hapless heirs, whom now,
A brahmin cruel, merciless, drives on like any cow,

[585] If you know anything of these the royal children, tell,
As a physician tries to make a man with snake-bite well."

The king said:

"Both Jāli and Kaṇhājinā, your children, now are bought:
I paid the brahmin: therefore be consoled, my son, fear nought."

The Great Being was consoled to hear this, and conversed pleasantly with his father.

"I hope, dear father, you are well, and trouble comes no more,
And that my mother does not weep until her eyes are sore."

The king replied:

"Thank you, my son, I am quite well, and trouble comes no more,
So too your mother does not weep until her eyes are sore."

The Great Being said:

"I hope the kingdom all is well, the countryside at peace,
The animals all strong to work, the rain clouds do not cease."

The king replied:

"O yes, the kingdom all is well, the countryside at peace,
The animals all strong to work, the rain clouds do not cease."

As they thus talked together, Queen Phusatī, feeling sure that they must be all relieved from anxiety, came to her son with a great company.
[586] The Master explained it thus:

"Now while they talked together thus, the mother there was seen
Approaching to the door afoot, barefooted though a queen.

Vessantara and Maddī then their mother went to greet,
And Maddī ran and laid her head before her mother's feet.
The children safe and sound afar then Maddī did espy,
Like little calves that see their dam loud greetings they did cry.
And Maddī saw them safe and sound: like one possest she sped,
Trembling, and felt all full of milk the breasts at which they fed."
At that moment the hills resounded, the earth quaked, the great ocean was troubled, Sineru, king of mountains, bent down: the six abodes of the gods were all one mighty sound. Sakka, king of the gods, perceived that six royal personages and their attendants lay senseless on the ground, and not one of them could arise and sprinkle the others with water; so he resolved to produce a shower of rain. This he did, so that those who wished to be wet were wet, and those who did not, not a drop of rain fell upon them, but the water ran off as it runs from a lotus-leaf. That rain was like rain that falls on a clump of lotus-lilies. [587] The six royal persons were restored to their senses, and all the people cried out at the marvel, how the rain fell on the group of kinsfolk, and the great earth did quake. This the Master explained as follows:

"When these of kindred blood were met, a mighty sound outspake,
That all the hills reechoed round, and the great earth did quake.

God brought a mighty cloud wherefrom he sent a shower of rain,
When as the King Vessantara his kindred met again.

King, queen, and son, and daughter-in-law, and grandsons, all were there,
When they were met their flesh did creep with rising of the hair.
The people clapt their hands and loud made to the king a prayer:
They called upon Vessantara and Maddī, one and all:
"Be thou our lord, be king and queen, and listen to our call 1!"
Then the Great Being addressed his father:

"You and the people, countryfolk and townsfolk, banisht me,
When I upon my royal throne was ruling righteously."

The king replied, to allay his son's resentment:

"It was ill done of me indeed to ruin the innocent,
When by the people's voice I drove my son to banishment."

After reciting this verse, he added yet another, to ask for relief from his own sorrow:

"A father's or a mother's pain, or sister's, to relieve,
A man should never hesitate his very life to give."

[588] The Bodhisat, who had been desirous of resuming his royalty, but had refrained from saying so much in order to inspire respect, now agreed; whereupon the sixty thousand courtiers, his birthmates, cried out—

"’Tis time to wash, O mighty king—wash off the dust and dirt!"

But the Great Being replied, "Wait a little." Then he entered his hut, and took off his hermit's dress, and put it away. Next he came out of the hut, and said, "This is the place where I have spent nine months and a half in ascetic practices, where I attained the summit of perfection in giving, and where the earth did quake": thrice he went about the hut rightwise and made the five-fold prostration before it 2. Then they attended to his hair and beard, and poured over him the water of consecration, while he shone in all his magnificence like the king of the gods. So it is said,

"Then did the King Vessantara wash off the dust and dirt."

Great was his glory: every place quaked that he looked on, those skilled in auspicious words uttered them, they caught up all manner of musical instruments; over the mighty ocean there was a sound like the noise of thunder; the precious elephant they brought richly caparisoned, and girding himself with the sword of price he mounted the precious elephant, whilst the sixty thousand courtiers, his birthmates, compassed him around in gorgeous array.

Maddī also they bathed and adorned and sprinkled with the water of consecration, and as they poured the water they cried aloud, "May Vessantara protect thee!" with other words of good omen. The Master explained it thus:

"With washen head and goodly robes and ornaments of state,
Girt with his awful sword he rode the elephant his mate 1.

And then the sixty thousand chiefs, so beauteous to view,
His birthmates, came about their lord and did obeisance due.
[589] The women then bathed Maddī, and all together pray—
"Vessantara and Sañjaya preserve you all alway!"
Thus reestablished, and their past trouble remembering,
There in the pleasant master's land they made a merry cheer.
Thus reestablished, and the past trouble remembering,
Happy and glad the lady went with her own children dear."
So in happiness she said to her children:

"I only ate one meal a day, I slept upon the ground,
That was my vow for love of you until you should be found.

But now my vow is brought to pass, and now again I pray,
What good so ever we have done preserve you both alway,
And may the great king Sañjaya preserve you both alway
What good so ever has been done by father or by me,
By that truth grow thou never old, immortal do thou be."
[590] Queen Phusatī said also, "Henceforth let my daughter-in-law be robed in these robes, and wear these ornaments!" These she sent her in boxes. This the Master explained thus:

"Garments of cotton and of silk, linen and cloth so fine
Her mother-in-law to Maddī sent which made her beauty shine.

Necklet and bracelet, frontlet-piece, foot-bangle, jewelled zone
Her mother-in-law to Maddī sent, wherewith her beauty shone.
And when the princess passing fair her jewellery surveyed,
She shone, as shines in Nandana the goddesses arrayed.
With washen head and ornaments and goodly robes to see,
She shone, like to some heavenly nymph before the Thirty-Three.
As when in Cittalatā Grove 2 the wind a plantain sways,
The princess of the beauteous lips looked lovely as that tree.
Like as a brilliant-feathered bird that flies the airy ways,
She with her pretty pouting lips and beauty did amaze.
[591] They brought a fine young elephant, a mighty and a strong,
Which neither spear nor battle din could fright, whose tusks were long.
She mounts upon the elephant, so mighty and so strong,
Which neither spear nor battle din could fright, whose tusks were long."
So they two in great pomp proceeded to the camp. King Sañjaya and his innumerable host  3 amused themselves in hill sports and woodland

sports for a whole month. During that time, by the Great Being's glory, no hurt was done in all that great forest by wild beast or bird. The Master thus explained it:

"By glory of Vessantara, through all that mighty wood,
No beast or bird did any harm to the others, all did good.

And when he was to go away, they all with one consent,
Birds, beasts, and all the creatures of the wood, together went:
But silent were all pleasant sounds when he had left the wood."
[592] After the month's merry-making, Sañjaya summoned his captain-in-chief, and said, "We have stayed a long time in the forest; is the road ready for my son's return?" He replied, "Yes, my lord, it is time to go." He sent word to Vessantara, and with his army departed, following with all his host the road which had been prepared from the heart of Vaṁka hill to the city of Jetuttara. This the Master explained as follows:

"The royal road was newly made, with flowers and bunting fair arrayed
From where he lived in forest glade down to the town Jetuttara.

His sixty thousand mates around, and boys and women places found,
Brahmins and Vesiyas, homeward bound unto the town Jetuttara.
There many an elephant mahout, the charioteers and men afoot,
With all the royal guard to boot were going to Jetuttara.
Warriors that skulls 1 or pelties wore, of mailed men with swords good store,
To guard the prince went on before down to the town Jetuttara."
The king traversed this journey of sixty leagues in two months. He then entered Jetuttara, decorated to receive him, and went up to the palace. This the Master explained:

"Then the fair city entered they, with walls and arches high,
With songs and dances, food and drink in plentiful supply.

Delighted were the country folk and people of the town
To welcome back to Sivi land their prince of high renown.
All waved their kerchiefs in the air to see the giver come;
Now is a gaol-delivery proclaimed by beat of drum."
[593] So King Vessantara set free all creatures, down to the very cats; and on the day that he entered the city, in the evening, he thought: "When day dawns, the suitors who have heard of my return will come, and what shall I give them?" At that moment Sakka's throne grew hot: he considered, and saw the reason. He brought down a rain of the seven kinds of jewels like a thundershower, filling the back and front of the palace with them waist-high, and over all the city knee-deep. Next day, he allotted this or that place to various families and let them pick up the jewels; the rest he made to be collected and placed in his own dwelling with his treasure; and in his treasuries he had enough to distribute always in future. This the Master explained as follows:

"When as Vessantara came back, Sivi's protector king,
The god a shower of precious gold upon the place did bring.

So when Vessantara the prince his generous gifts had given;
He died at last, and fully wise, he passed away to heaven."

---

When the Master had ended this discourse of Vessantara, with its thousand stanzas, he identified the Birth: "At that time, Devadatta was Jūjaka, the lady Cincā was Amittatāpanī, Channa was Cetaputta, Sāriputta was the ascetic Accuta, Anuruddha was Sakka, King Suddhodana was King Sañjaya, Mahāmāyā was Phusatī, Rāhula's mother was Queen Maddī, Rāhula was Prince Jāli, Uppalavaṇṇā was Kaṇhājinā, the followers of Buddha were the rest of the people, and King Vessantara was I myself 1."

Footnotes

246:1 Dakarākkhasa-pañho niṭṭhito.
246:2 See No. 483 (trans. IV. 167).
246:3 See Hardy, Manual, p. 150; and Vol. IV. p. 104 of this translation.
248:1 I.e. before she became the mother of Buddha.
249:1 The Ten Boons, according to the scholiast, are: (1) to be chief queen, (2) to have dark eyes, (3) to have dark eyebrows, (4) to be named Phusatī, (5) to have a son, (6) to keep her figure slim, (7) that her breasts be firm, (8) not to become grey-haired, (9) to have soft skin, (10) to save the condemned. This section is called Dasa-vara-gāthā.
249:2 Reading n’assan tu for nassantu. Cf. the Burmese version, p. 7: "grant that my hair may not whiten."
249:3 I.e. may I be fair enough to keep my influence over the king.
249:4 The compound khujjatecalākkhakākiṇṇe I cannot understand. It may contain khujja "humpback" and ceṭaka "slave"; but the second part may possibly represent some such word as celaṁ "cloth," or even celukkhepa "waving of cloths in token of joy." The next compound I translate as though it were sūtamāgadha°, as Fausbøll suggests in his note. Citraggalerughusite seems to contain aggala "a peg" and ugghosita "sounded," in some form; the scholiast uses the word "door."
249:5 Here the story proper begins; we have returned to the time referred to in the introduction, p. 247.
250:1 Vaiçya.
250:2 kammajavātā.
251:1 So the Burmese, p. 9: but catusaṭṭhi usually means 64. The idea was however that four should attend on him in each of the sixty divisions of the day and night.
251:2 Four nahutas (the nahuta is one followed by 28 ciphers).
253:1 urūḷhavo?
253:2 vaṭṁsakā?
254:1 devatāvattanena seems to be out of place; it should go with nikkhamiṁsu according to the Burmese, and common sense.
254:2 Ugga: a mixed caste, by a Kshatriya father from a Çūdra mother. The scholiast, however, explains the word by uggatā paññātā, as though from uggacchati.
254:3 See below, p. 267 (text, p. 515).
256:1 Reading dakkhiṇaṁ with B^d; adakkhiṇam violates the metre.
257:1 The last two stanzas are repeated, with a difference, from V. 259^21-4, trans. V. p. 133.
258:1 The plants named are: kuṭaja (Wrightia Antidysenterica), bimbajāla (Momordica Monadelpha), lemapadmaka (hairy lotus).
258:2 Himavanta-vaṇṇanā.
259:1 Four stanzas, almost the same, are here condensed into one. The tree is kaṇikāra (Pterospermum Acerifolium).
260:1 The scholiast says: "He knew that the gift of spirits brings no fruit with it, but gave it nevertheless, that tipplers might have the "noble gift" and might not be able to say that they could not get what they wanted." This shews a tolerance not always seen in the pious.
261:1 atiyakkhā: "bhūtavijjā ikkhaṇikā," "women possest who have seen demons."
261:2 Compare above, p. 47²² (trans., p. 30), V. 258 ²⁸ (trans., p. 132), and the following lines.
261:3 The scholiast, in his comment paraphrasing the above, adds another stanza (p. 504):
"Then sounded forth a mighty sound, a terrible great roar;
"For giving gifts they banish thee—now hast thou given more!"
262:1 abhisasiṁ: "pīḷesiṁ," schol.
262:2 paṁkamhi: "kāmapaṁkamhi," schol.
263:1 gohanubbeṭhanena: gohanaṁ is cowdung (see V. 246). I take this to refer to the patties of cowdung used as fuel.
263:2 icche occurs for the first time here; it comes from , "to rule" (schol. "issarā hoti").
266:1 "Here endeth the Gift Section (Dāna-khaṇḍam)."
267:1 Compare 584¹¹ below, 532¹⁴, and Mahābhārata (Calcutta) XII. 13, 727.
267:2 Above, p. 254 (text, p. 490).
269:1 karañja (Pongamia Glabra), kakudha (Terminalia Arjuna).
269:2 Read pavisitvā taṁ.
270:1 Read dva for deva.
270:2 "Here endeth the Entering into the Forest (Vanappavesana-khaṇḍaṁ)."
271:1 A pun on amitto, "foe."
271:2 A sacrifice nine days after birth?
272:1 Reading agantva.
272:2 "Equal in caste, quality, and position," schol.
273:1 The scholiast says: "When he entered the wood, not knowing the road to Vaṁka hill he became perplext and went astray: as he sat there, the dogs of a countryman of Ceta surrounded him to keep watch; then he climbed up a tree and cried with a loud voice" (kandi). I take it rather from , as in IV. 471¹, i.e. he leapt aside, went astray. The scholiast anticipates what is soon to come.
274:1 Reading āhutiṁ = .
274:2 āsadañcamasañjaṭaṁ. The division of the words is doubtful. Schol. ākaḍḍhitvā phalānaṁ gaṇhanattham aṁkusañ ca aggidahanañ ca jaṭañ ca dhārento. I see nothingp. 274 to suggest a "hook," unless perhaps āsada, "food-giver" ( ): but the rest of the couplet describes the religious trappings of the ascetic. camasa should be "bowl" or "spoon," and āsada, perhaps "fire," as suggested by schol. B^d, aggijuhana-kaṭacchusank-hātimasañ ca. This couplet might have described the ascetic who comes in later.
275:1 dhara (Grislea Tomentosa), assakaṇṇa (Vatica Robusta), khadira (Acacia Catechu), phandana (Butea Frondosa).
275:2 najjuha: I cannot identify this bird.
275:3 Other trees mentioned are: kapittha (Feronia Elephantum), kapitthana = kapitana? (Thespesia Populneoides).
275:4 The names of the trees are given in full, and may be found in Childers. We may add the following: kuṭajī = kuṭajo?, kuṭṭha (Costus Speciosus )
uddhālaka (unknown), somarukkha = somavakka?, puttajiva (Putranjīva Roxburghii).
276:1 The words siṁghātakā, samsādiya, pasādiyā need explanation. They appear to be plants; the two latter are explained as a kind of rice. bhiṁsa is a flower = , Mahavastu III. 92¹², etc.
276:2 upayanakā: "kakkaṭakā."
276:3 This couplet is made up of words which express joy and affection, and seems to contain names for the birds playfully made; jīvaputto means one who has living children. Perhaps it is not too fanciful to hear an echo of their melodious chirping. The scholiast says: tesam etān’ eva nāmāni ahesuṁ.
276:4 Jūjaka.
276:5 The following lines occur: V. 323 (trans., V. p. 170; see also IV. p. 270).
278:1 Again I omit many names in this description, for which I know no English equivalents.
280:1 See VI. 532¹⁴ (above, p. 276); V. 323¹⁶, 377²¹ (trans., pp. 171, 200); cp. IV. 427²⁶ (trans., p. 207).
280:2 See p. 277 above.
280:3 Perhaps with an allusion to his mother's gift, p. 250 above. So the Burmese.
281:1 upaghāte: "sīsaṁhi upasiṁghite."
282:1 uddharissam: of coming out of the river on the other side. So Mahāvastu II. 244⁸, nadīto kacchapo uddharitvā.
282:2 nikkha: equal to five suvaṇṇas.
283:1 anumajjatha?
283:2 visamacakkhulo: or "of different colours," as the Burmese version has it.
284:1 See above, p. 80. The verses have been compressed in translation.
285:1 This line does not scan, and does not give the required sense, "it is nothing to me" (mama na kiñci hotu, sch.). Read with B^d aṭhāna me for aṭṭhānam (cp. line 25 of text), "this is wrong," and omit taṁ (or omit me).—Perhaps aṭṭhānam etaṁ is concealed here.
285:2 Reading: sakā mātā, pitā n’ atthi (B^d has pitā). So Burmese version.
287:1 "Here endeth the Children's Section (kumārapaṅhaṁ)." Schol.
287:2 te. So Burmese version. The versicle has tayo.
287:3 rumbhitvā?
287:4 dasa disā na paññāyiṁsu.
288:1 She appeals to them as a princess. Schol.
290:1 See IV. 359¹ (p. 226 of the translation).
292:1 Four lines in another metre interrupt this couplet, which mention the names of Indra, Brahma, Prajāpati, with kings Soma, Varna, and Vessavana.
292:2 "Here endeth the Chapter of Maddī." Schol.
292:3 See above, p. 276.
293:1 See above, pp. 48, 277, 280.
293:2 See p. 280.
293:3 As a symbol of donation, water was poured upon the right hand (dakkhinodakaṁ).
293:4 bhakuṭī "a frown." Not in Childers.
294:1 See II. 86 (trans., p. 59), IV. 65 (trans., p. 42).
294:2 No trace has hitherto been found in the South of the Three Vehicles of Northern Buddhism (Çiksāsamuccaya 328⁸, cp. Lotus de la Bonne Loi 315); it is therefore worth while quoting the note on the word brahmayānaṁ: "seṭṭhayānaṁ, tividho hi sucaritadhammo evarūpo dānadhammo ariyamaggassa paccayo hotīti, brahmayānam ti vuccati."
294:3 anokkamma: "apāyabhūmim anokkamitvā" used absolutely. No example in Childers.
295:1 "Here endeth the Sakka Chapter." Schol. (Sakka-pabbaṁ).
296:1 The world is destroyed sometimes by fire or water, sometimes by wind. The construction is difficult; I take vātābhihatassa sineruno as gen. absol., and the object as understood.
297:1 Reading hatthinādisatena with B^d. This must be the sense, but the reading is uncertain.
297:2 See III. 371²¹ (trans., p. 234).
298:1"Torn out by the twigs of the trees." Schol.
298:2 Compare V. 259⁴ (trans., p. 132).
298:3 usabhaṁ = 20 yaṭṭhis.
299:1 "The people of Kāsi had returned him to Sañjaya, ruin having fallen in their country; he trumpeted with joy because he expected to see his mother again." Schol.
299:2 "Here endeth the Mahārājā Section (Mahārājā-pabbaṁ)." Schol.
302:1 "Here endeth the Section of the Six Princes (Chakhattiya-khaṇḍaṁ)." Schol.
302:2 Touching the earth with forehead, elbows, waist, feet, and knees.
303:1 paccayo: "born on the same day as himself." Schol.
303:2 One of Indra's gardens.
303:3 akkhohinī, the proverbial word for an army complete in all points and numbering 10,000,000⁶.
304:1 karotiyā: sīsakarotiko ti laddhanāmā sīse paṭimukkakaroṭino yodhā.
305:1 A number of verses follow, describing the contents of the Jātaka book. They are the work of some copyist.

 

Om Tat Sat
                                                        
(Continued...) 

(My humble salutations to Sreeman Professor E B Cowell ji and Sreeman W H D Rouse ji  Neil for the collection)