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^^IIHIII&liliiiil'ii^^^^^^^ o' stories 
 
 3 1924 023 155 595 
 

THE KATHAKOCA; 
 
 OR, 
 
 TREASURY OF STORIES. 
 
ORIENTAL TRANSLATION FUND. 
 
 NEW SBEIES. 
 II. 
 
 THE KATHAKOgi; 
 
 OH, 
 
 TREASUEY OF STORIES. 
 
 llranstaieb from $ans6i:ii iKanuscripfs 
 
 C. H. TAWNEY, M.A., 
 
 Translator of the ' KathdSarit Sdgara,' 'UttarardmacJiarila,' 'Mdlamkdgnimitra,' 
 and ' Two Centuries of BhartriharV 
 
 ^it5 Jlppendix, containing iHofes, 
 
 BY 
 
 PE0FES80K EENST LEUMANN, 
 
 Of the Strasaburg Univeraity. 
 
 PRINTED AND PTTBLI8RED UNDER THE PATRONAGE OF THE 
 ROTAL ASIATIC SOCIETY; 
 
 AND SOLD AT 
 
 22, ALBEMABLE STREET, LONDON. 
 1895. 
 
CONTENTS. 
 
 FAOE 
 
 vii 
 
 Preface 
 
 1. Story concerning the Worship of the Jina l\ 
 
 2. Story of Devap41a ' - - 3 
 
 3. Story of the Two Hermits that brought down a Deluge on the 
 
 City of Eunala - 6 
 
 4. Story of the Hermit and the Carter 6 
 
 5. Story of A^okadatta and his Son Qripati . 7 
 
 6. Story of Devadharma and Deva^arman - 8 
 
 7. Story of Samriddhidatta and Cripati in a Former Birth IL 
 
 8. Story of the Brahman Vasudeva 12 
 
 9. Story of Prince Yacobhadra 13 
 
 10. Story of Madanarekha and her Son Nami 18 
 
 11. Story of Nagadatta 28 
 
 12. Story of Prince Sanatkumara 3l\ 
 
 13. The Previous Births of Sanatkumara and the Yaksha - 32 
 
 14. Story of Prince Amarachandra - - 37 
 
 15. Story of the Couple of Parrots - 42 
 
 16. Story of King Siira and his Wife, Crutimati, who were born 
 
 again as King Simhadhvaja and Queen Madanavah 53 
 
 17. Story of the Ploughman who became a King 59 
 
 18. Story of Dipacikha - 64 
 
 19. Story of Kuruchandra and his Friends Vasantadeva and 
 
 K&mapala - - 70 
 
 20. Story of Kuruchandra in a Former Birth 70 
 
 21. How Vasantadeva and Kimapala obtained their Wives 71 
 
 22. Story of the Fortunate Youth Dhanya 78 
 
 23. Story of Ar&ma^obha and the Grateful Snake - 85 
 
 24. Story of Arama^obha in a Former Life - 94 
 
 25. Story of Rishidatta 98 
 
 26. Story of King Harishena, who became a Hermit - 1Q2J 
 
 27. Story of Eishidatta in her Previous Births - - - 116 
 
 28. Story of Metarya 117 
 
VI 
 
 PAGE 
 
 29. Story of Batna9ikha - - 124 
 
 80. Story of Prince Virtogada and his Friend Sumitra - 125 
 
 31. Story of the Hypocritical Ascetic and the Two Maidens 130 
 
 32. Story of Amaradatta and Mitrananda 146 
 
 33. Story of the Wise Minister Jn&nagarbha 148 
 
 34. Story of Lalittoga - - - 160 
 
 35. Story of the Parrot that brought the Fruit of Immortality 166A 
 
 36. Story of D&manuaka, who was first born as a Fisherman, 
 
 and then as the Son of a Merchant 168 
 
 37. Story of Eulavalaka, the Hermit, who proved unfaithful to 
 
 his Vows 175 
 
 88. Previous History of Kiilavalaka 181 
 
 39. Story of Eanal^aratha - • 184 
 
 40. Story of King Bharata and his Brother, King Bahubali, and 
 
 of the War that took place between them - C^2^ 
 
 41. Story of Nala and Davadanti - - 195"*^ 
 Appendix, containing Notes, by Professor Leumann, of the 
 
 Strasburg University - - 233 
 
 Index - 244 
 
PEEFACE. 
 
 The stories contained in the Kathako9a are, in their present 
 form, at any rate, intended to illustrate the tenets and 
 practice of Jainism. In other words, though they are 
 genuine fragments of Indian folk-lore, they have been 
 edited by some Jain theologian for the purpose of the 
 edification of the votaries of that religion. It seems, 
 accordingly, desirable to give a short account of Jainism, 
 in order to render these tales intelligible. 
 
 The religion of the Jains, called in Sanskrit Jainas, or 
 Arhatas, the followers of the Jina or Arhat, i.e., ' the con- 
 queror of the world,' or 'the holy one,' arose in the same 
 part of India, and about the same time, as Buddhism,* but 
 it has not, like that religion, become extinct in India 
 proper.! On the contrary, it still numbers among its 
 adherents many wealthy and influential men. It ought to 
 appeal to the sympathy of Europeans, as it claims to be, like 
 Buddhism, a universal religion. As Hofrath Biihler points 
 out, it opens its arms even to the despised foreigner or 
 
 * I may as well at once acknowledge my obligation to the following 
 scholars : Hofrath Biihler, and Professors Cowell, Gough, Hoernle, 
 Jacobi, Leumann, and Weber. I shall have, in the course of the 
 following pages, frequently to refer to their works. Hofrath Buhler's 
 Vortrag ' Ueber die Indische Secte der Jaina ' contains an excellent 
 summary of Jainism, to which I am largely indebted. I regret that it 
 has not been translated into English. But Jainism does not seem to 
 be popular in this country. At least, I have never heard of ' Esoteric 
 Jainism.' 
 
 t There are, of course, Buddhists in the districts of Ohittagong and 
 Darjiling. 
 
vm 
 
 Mlechchha.* But it has not spread like Buddhism, possibly 
 because its morality has been, in some respects, too rigid 
 for ordinary human nature, and its doctors inferior in tact 
 and knowledge of the world to their Buddhist rivals.! 
 
 The real founder of the sect was the Jina Vardham^na, 
 usually known by the title of Mahdvira, or great hero, who 
 was a contemporary of Gautama Buddha and of Gosdla, 
 the son of Mankhali, the founder of the sect of the 
 Ajivikas mentioned in the edicts of A9oka. I 
 
 It must be admitted that the Jains believe in twenty-four 
 Jinas, but probably only the twenty-third, Par9va, and the 
 twenty-fourth, Vardharm^na, have any claim to be con- 
 sidered historical. § It is possible that Vardham^na was 
 a reformer rather than a founder, and only improved on 
 the doctrines of Pa.r9va. Vardhamana was the son of 
 Siddhartha, who belonged to a noble warrior race, that of 
 the Jnatri Kshatriyas. He was born in Kundagrama, a 
 suburb of Vai9dli. His mother was Tri9ald, the sister of 
 Chetaka, who is sometimes called King of Videha, though 
 he was probably only primus inter pares, and in the Katha- 
 ko9a is represented as being besieged byKonika inVai9ali.ll 
 He was also related to the ruling dynasty in Magadha, as 
 Chetaka's daughter Chelland was married to King Crenika 
 or Bimbisd.ra.1I Shortly after the death of his parents, 
 
 * I.e., Barbarian. The term includes Indian Muhammadans, as 
 well as Europeans and other non-Indian Gesimdel. 
 
 t In this connection I may refer to a remark of Horace Hayman 
 WUson in his translation o* the ' Mudra Eakshasa ' (' Hindu Theatre,' 
 vol. ii., p. 217). Professor Jacobi seems to think that the founder of the 
 Jain religion was quite willing to use his family influence for the 
 advancement of his tenets. That some Jains were not wanting in a 
 due respect for princes and great men may be inferred from the 
 attempt made in the ' Kath&ko^a ' to whitewash the parricide Kouika 
 or Ajata^atru (see p. 177 of the following translation). 
 
 X See Hoernle's ' Uv&saga Dasao,' Appendix I. and II. 
 
 § The names of aU the twenty-four will be found in Jacobi's trans- 
 lation of the ' Kalpa Slitra,' and in Colebrooke's Essays, edited by 
 CoweU, vol. ii., p. 187 and £f. 
 
 II See pp. 178-180 of the following translation. 
 
 i[ Biihler's Vortrag, p. 19 ; Jacobi's Introduction to the translation 
 of the ' Achardnga Sdtra,' pp. xi., xii. and xiii. See also note 8 in 
 Hoernle's translation of the ' Uvasaga Basdo.' The Lichchavis, a 
 class of nobles in Vai94Il, are mentioned in connection with Buddha, 
 as well as with Mah4vira. 
 
IX 
 
 which took place in his thirty-first year, he abandoned the 
 world, and became a wandering ascetic. ' For twelve years 
 he led a life of austerities, visiting even the wild tribe of the 
 country called Eadha. After the first year he went about 
 almost naked.'* He then considered himself a perfected 
 saint. The period of his activity as a religious teacher 
 extended to over thirty years. The sphere of his opera- 
 tions was the kingdoms of Ko9ala, Videha, Magadha, and 
 Anga, corresponding to the modern Oudh, and the provinces 
 of Tirhut and Behar. He was frequently brought into 
 connection, in the course of his life, with Bimbis&.ra, called 
 Crenika, and his sons Abhayakumara and Ajdta9atru, or 
 Konika the parricide. He died iti Pava or Pap^, the modern 
 Padraona.t The date of his death is variously given as 
 545, 527, and 467 before Christ. 1 In the second century 
 after Mahavira's death the Jain community was torn by 
 schism, and about the beginning of the first centmry before 
 Christ it finally split up into the ^vetambaras, or white- 
 robed, and the Digambaras, or naked, Jains. § These 
 distinctions stUl subsist, though Hofrath Biihler assures us 
 that the Digambaras, or * sky-clothed,' have been compelled 
 by the progress of civilization to relax in practice the rigour 
 of their theory. 
 
 The object of the Jain religion, as of most Indian 
 systems, is to escape from the bonds of metempsychosis, 
 or the never-ending cycle of births and deaths. There 
 is no mention, as far as I know, of metempsychosis in the 
 Eig Veda. But after the joyous Vedic religion had lost 
 its hold on the minds of men, the doctrine of the trans- 
 migration of souls began to oppress the philosophical 
 
 * Jacobi's Introduction to his translation of the ' Acharanga Sutra,' 
 p. XV. See also pp. 79 and ff. of the translation. There his sufferings 
 are most minutely related. 
 
 t Biihler's Vortrag, p. 20. 
 
 j Ibid., note 15. ' The last date,' observes Buhler, ' is oertainlj 
 wrong, if the view now generally Jidopted that Buddha died between 
 482 and 472 B.C. is right, as Buddhist tradition mentions that the 
 Jain Tirthankara died in the lifetime of Buddha. The date generally 
 accepted now is 527 B.C.' 
 
 § Introduction to Hoemle's translation of the ' Uvfi,saga Dasao,' 
 p. ix. 
 
thinkers of India with a weight of gloomy foreboding.* 
 The operation of this doctrine has, in my opinion, never 
 been better described than by Professor Gough. I quote 
 from p. 21 of his ' Philosophy of the Upanishads,' a book 
 which seems to me to set forth, in a way intelligible to 
 Europeans, the main ideas which underlie the religions and 
 philosophies of India : 
 
 ' The doctrine of metempsychosis, a belief widely spread 
 among the lower races of men, coming slowly and surely 
 to lay hold of the Hindu mind, this penal retribution t 
 came to be expected in a series of embodiments in vegetal, 
 animal, human, and extra -human shapes. Each living 
 soul was to pass from body to body, from grade to grade, 
 from sphere to sphere of life in obedience to a retributive 
 operation, by which suffering followed evil-doing with the 
 blind and fatal movement of a natural law. As the life has 
 been, such will the next embodiment be in the series of 
 liv^s ; the present and the future, with their pains and 
 transitory pleasures, being the outcome of what the soul 
 has done in its anterior embodiments. The series of lives 
 has had no beginning, and shall have no end, save to the 
 perfected sage finally resolved into the fontal essence of the 
 universe. A life of such and such experiences follows from 
 works of such and such a nature, good works sending the 
 soul upwards in the scale of embodiments into a life human, 
 superhuman, or divine, and evil works sending the soul 
 downwards into bestial, insect, vegetal, penal embodiments 
 in this world, or in a nether world of torture. In this 
 world, above, below, there is no place of rest; paradises 
 and purgatories are but stages in the endless journey. In 
 
 * The doctrine of metempsychosis, as applied by the Jains, accomits 
 in a very simple way for the inequality of human conditions. It would 
 appear, also, that it must have a very beneficial effect on the morality 
 of the votaries of that reUgion. This wUl, 1 think, strike everyone who 
 peruses the tales contained in the ' Kath&kofa,' though sometimes the 
 crimes of one birth seem to be selected for punishment in an arbitrary 
 way. It is only ia human births that any advance can be made on the 
 road to hberation. This doctrine is clearly enunciated in the ' Kathd- 
 ko9a.' 
 
 t Professor Gough has been speaking of the doctrine of penal retri- 
 bution as we find it in the later period of Vedic religion. 
 
XI 
 
 every state there is nothing to expect but vanity, vexation, 
 and misery. Omnis creatura ingemiscit. There is nothing 
 to look for but grief and pain, broken at best with pleasures 
 themselves fleeting, empty and unsatisfying : nothing to 
 look for but sickness, decay, the loss of loved ones, death, 
 and the fatal recurrence of fresh birth, through an endless 
 succession of embodiments. Each present suffering, intoler- 
 able as it is, is the precursor to another and another, through 
 lives without end. The very merit that wins a sojourn in 
 a paradise, or the rank of a divinity, must sooner or later 
 be exhausted, for the bankrupt soul to descend to a lower 
 sphere. The pleasures of the paradise themselves are 
 tainted with the fear of their expiry, and with the in- 
 equalities of the inmates of the paradise.' 
 
 It is from such intolerable evils that the promulgators of 
 philosophical and religious systems in India have always 
 undertaken to deliver their followers, and the Jain prophet 
 was no exception to the general rule. But it is clear, from 
 a perusal of the tales contained in the ' Kathd.ko9a ' and 
 the ' Uv^saga Dasdo,' as well as those edited by Professor 
 Jacobi in his ' Erzahlungen in Maharashtri,' that, though 
 no religious Jain could possibly be satisfied with anything 
 less than absolute salvation from the miseries of existence 
 as his ultimate object, the blessiags of wealth and sovereignty 
 were not absolutely despised by the writers of these works, 
 but regarded as the reward of virtue in a previous life. 
 This is one of the concessions to human frailty found in 
 the Jaio system. 
 
 This salvation from the miseries of existence is called 
 moksha or nirvana, ' the absolute release from all actions 
 by the decay of the causes of bondage and existence.'* 
 This release does not imply annihilation, for we read in 
 the ' Sarva Dar9ana Sangraha ' that some consider moksha 
 to be ' the abiding in the highest regions, the soul being 
 absorbed in bliss, with its knowledge unhindered, and itself 
 
 * ' Sarva Dar9ana Sangraha,' p. 58. It appears that the portion of 
 this work dealing with the system of the Jains was translated by Pro- 
 fessor Cowell. 
 
xu 
 
 untainted by any pain or impression thereof.'* Hofrath 
 Biihler tells us that moksha can be ' attained even while the 
 soul is still in the body. But when the body falls to pieces, 
 the soul flits into the No- world (Aloka), the heaven of the 
 liberated, lying outside the world. There it continues for 
 ever in its original, that is to say, in its pure, intellectual 
 essence. Its condition is that of perfect rest, disturbed by 
 nothing.'! The attainment of moksha is usually preceded 
 by the attainment of kevalajndna, or absolute, unimpeded 
 knowledge. The possessor of this knowledge is called a 
 kevalin. t 
 
 The means by which moksha is to be attained are called, 
 as in the case of Buddhism, the three jewels — right faith, 
 right knowledge, and right conduct. § Eight faith is un- 
 swerving belief in the Jina, originally a man ' bound ' like 
 others, but who has attained, by his own exertions, emanci- 
 pation and complete knowledge, and has preached the truth 
 to suffering humanity. || Eight knowledge is the knowledge 
 of the system promulgated by the Jina. Its chief doctrines 
 are as follows : IT 
 
 The world, which includes not only the visible world, but 
 the various fabulous heavens, hells, and continents of the 
 Brahmanical cosmology, as improved on by the luxuriant 
 
 * ' Sarva Dar9ana Sangraha,' p. 59. 
 
 t Bilhler's Vortrag, pp. 8 and 9. 
 
 :{: The other kinds of knowledge are (1) Matt; (2) Qruta ; (3) 
 Avadhi, and (4) Manas-parydya (' Sarva Dargana Sangraha,' p. 46). 
 Avadhi (or Ohi) occurs frequently in the ' Kath^koya.' I have trans- 
 lated it by ' limited knowledge.' It is limited to material or physical 
 objects (Hoernle's ' Uv&saga Dasao,' appendix iii., p. 44). Manas- 
 parydya is knowledge of the thoughts of another, ' produced by the 
 abolition of all the obstructions of knowledge caused by the veil of 
 envy.' Mati is right perception ; Qruta is clear knowledge based on 
 MaU. 
 
 § Biihler's Vortrag, p. 5. 
 
 II The Jain prophet is usually, as I have already stated, called Jina 
 or Arhat. But he is also called Sarvajna, or ' the All-knowing,' and 
 Tirthankara or Tirthakara, which is variously interpreted as the 
 ' Finder of the ford through the ocean of the Samsdra,' and as ' the 
 Prophet ' or ' Founder.' He also shares with Gautama the title of 
 Buddha ' the Enlightened,' Siddha and Tathagata, ' the Perfected.' 
 (Biihler's Vortrag, p. 6). See also Jacobi's ' Acharanga Siitra,' Intro- 
 duction, pp. xix. and xx. 
 
 \ Here I follow Buhler's Vortrag very closely. See p. 8., 
 
XUl 
 
 imagination of the Jains, is uncreated.* It subsists without 
 a governor, and is eternal. Its component parts are six 
 substances : Souls, Dharma, or moral merit, Adharma, or 
 sin, space, time, and the atoms of matter. By the com- 
 bination of these atoms are produced the four elements, 
 earth, fire, water and air, and human bodies, as well as 
 the phenomena of the world of sense, and the heavenly 
 worlds. The Jains are as extravagant with regard to time 
 as with regard to space. They consider that human bodies 
 and human lives increase during the Utsarpini and diminish 
 during the Avasarpini, periods of incredible length.! ' Souls 
 are independent, real entities, the basis of which is pure 
 intelligence, and which possess an impulse towards action.' I 
 The doctrine of the bondage of souls, as held by the Jains, 
 is practically identical with the view held by Indian thinkers 
 generally. But the Jains stand alone, as far as I- know, in 
 maintaining that, to borrow Hofrath Biihler's words, souls 
 are to be found ' in apparently lifeless masses, in stone, in 
 clods of earth, in drops of water, in fire and in wind.' 
 
 The third jewel is right conduct. It divides itself into 
 two branches, according as it is incumbent on the Jain 
 monk or the Jain layman. The Jain monk, on entering 
 the order, takes five vows ; he promises to do no injury to 
 living beings, not to indulge in lying speech, not to take 
 things not given, to observe chastity, and to practise re- 
 nunciation of the most complete kind in respect of worldly 
 goods. In fact, he is forbidden to call anything his own. 
 Not only is he to abstain from these sins himself in thought, 
 word and deed, but he is not to cause others to be guilty of 
 them, or to connive at their being guilty of them.§ These 
 rules are carried out in the life of the ascetic with a minute- 
 ness that seems to the Western mind almost childish. For 
 
 * See the ' Sarva Dar9ana Sangraha,' p. 45. 
 
 f For further details see Wilson's ' Essays ou the Religion of the 
 Hindus,' vol. i., pp. 308 and 309. 
 
 J Biihler's "Vortrag, p. 8. 
 
 § See Biihler's Vortrag, p. 11 ; Hoemle's ' Uv&saga Das4o,' note 
 21, and Jacohi's Introduction to his translation of the 'Ach4ranga 
 Sdtra,' p. xxiii. 
 
XIV 
 
 instance, the first precept, not to do injury to living beings 
 {ahimsA), involves the utmost circumspection in eating, 
 drinking, and walking, so as to avoid injury to any living 
 creatures. Consequently Jain ascetics have to wear a 
 mouth-protector, to prevent insects from entering their 
 mouths, and to carry a broom and a straining-cloth. The 
 broom is used by them for sweeping the road, and the 
 place where they walk or sit down, in order to remove 
 insects. The straining-cloth is, of course, used for straining 
 water.* For the same reason, they are not allowed to 
 travel during the four months of the rainy season, when 
 insect life is most abundant.! The Jain monk must also 
 be careful not to injure eggs, seeds and sprouts. He must, 
 if he is young and strong, wear only one robe ; in any case, 
 not more than three. He has to submit to the tonsure, or 
 apparently, according to the strict letter of the law, to tear 
 out his hair. He has to subsist by begging, and is for- 
 bidden to remain for more than one night in the same 
 village, except during the rainy season. X He has to observe 
 the most strict fasts, to stand motionless in unnatural 
 positions, and eventually he is expected to starve himself 
 to death by abstaining from sixty meals.§ 
 
 The rules binding on laymen are less strict. The layman 
 is expected to abstain from gross (sthula) violation of the , 
 five precepts. Fidelity to the marriage vow takes the place 
 of absolute chastity, and a promise not to increase one's 
 wealth by unfair means, that of absolute renunciation of 
 property. Nevertheless, it must be remarked that the 
 
 * Jaoobi's Introduction to his translation of the ' Ach&ranga Sutra,' 
 p. xxviii. 
 
 t ' Biihler's Vortrag, p. 13. 
 
 X Jacobi and Buhler have shown that most of these rules are copied 
 from those laid down for Brahman ascetics. It would appear from 
 the ' Aupap&tika Siitra ' (ed. Leumann), § 29, that an ascetic may re- 
 main five nights in a town. 
 
 § According to Hofrath Buhler, this is considered by the strict 
 Digambaras indispensable for all ascetics. Even the Cvetambaras con- 
 sider it a sure road to Nirvana. He adds that even now the heads of 
 the Digamba.ra sect end their lives in this way. 
 
XV 
 
 Jain laymen, whose careers are narrated in the ' Uvasaga 
 Dasao,'* are represented as men of enormous wealth. 
 Perhaps this is intended to increase the merit of their 
 self-denial. There can be no doubt that, at the present 
 day, many Jain laymen owe their influence to their riches. 
 Even laymen are recommended to starve themselves to 
 death, though this mode of leaving the world is not abso- 
 lutely necessary in their case.t They are, of course, 
 forbidden to indulge in flesh and spirituous drinks, and in 
 other kinds of food, such as honey and fresh butter, which 
 involve injury to animal life. Agriculture is forbidden, as 
 an injury to the ' earth-body.' | Even the ordering another 
 man to plough a field is stigmatized as a sin.§ The result 
 of all this teaching has been, as Hofrath Biihler points out, 
 to make Jain laymen serious, well-conducted and humane 
 men, ready to endure great sacrifices for their religion, and 
 especially for the welfare of animals. Advantage has been 
 taken of this under British rule to enlist their sympathies 
 in favour of veterinary science, i 
 
 Hofrath Biihler considers it as a concession to the lay 
 mind, that the originally atheistic Jain system is fitted out 
 with an elaborate cult. It will be evident, from a perusal 
 of the ' Kathako^a,' that the Jains do actually worship gods 
 many and lords many. The Jinas are adored with flowers 
 and incense and candles ; hymns of praise are sung in their 
 honour, and pilgrimages are made to places hallowed by 
 their memories. The reception of lay disciples brought 
 about, according to the same authority, another effect. 
 The necessity of instructing the laity turned the wandering 
 
 * This is the text-book containiag precepts for Jaiaa lajrmen. It 
 has been edited and translated by Dr. Hoemle in the ' BibUotheca 
 Indica.' The ' Ach^ranga Siitra,' which contains the corresponding 
 precepts for monks, has been edited by Professor Jaoobi in the series of 
 the Pali Text Society, and translated by him in vol. xxii. of the ' Sacred 
 Books of the East.' , 
 
 f For -this ' last mortal emaceration,' see Hoernle's ' Uvasaga 
 
 Dasao,' p. 54. 
 
 t Buhler's Vortrag, p. 14. „,„,,. ^ 
 
 § In Hoernle's ' Uvasaga Dasao,' pp. 27-30, will be found a hst of 
 
 forbidden foods and occupations. 
 
 II One such instance is known to the writer. 
 
XVI 
 
 ascetic into the ' keeper of a cell,' in a monastery. From 
 this resulted the establishment of a monkish hierarchy, 
 which is a characteristic feature of the Jain religion. The 
 leisure which these stationary teachers enjoyed gave a 
 stimulus to literary production. The earliest Jain treatises 
 are written in a peculiar form of Prakrit, but the Jains soon 
 found it necessary to employ Sanskrit in their controversies 
 with Brahmans. ' But they did not rest satisfied with 
 merely setting forth in Sanskrit the doctrines of their own 
 religion. They threw themselves into the secular learning 
 of the Brahmans. They have achieved such success in 
 grammar, in astronomy, and even in belles-lettres, as to 
 wia for them the admiration of their opponents. Some of 
 their works are even now of importance for European 
 science.'* 
 
 In the ' Kathako9a ' there is occasional mention made of 
 nunneries and of the honour paid to holy women. Hofrath 
 Buhler tells us that nuns are only admitted by the (yvetam- 
 baras, and that the Digambaras will have nothing to do 
 with them.t They even go so far as to deny salvation to 
 women. The author of the ' Sarva Dar9ana Sangraha ' 
 concludes the section on the Jains with the following 
 words : ' A woman attains not the highest knowledge, she 
 enters not Mukti, so say the Digambaras, but there is a 
 great division on this point between them and the Cvetam- 
 baras.' 
 
 In the notes to my translation I have pointed out many 
 close resemblances of detail between the Jain stories con- 
 tained in the ' Kathako9a' and European tales.! It is in 
 my opinion highly probable that the European stories in 
 which these resemblances appear were borrowed from 
 India. It has been shown by Professors Max Miiller, 
 
 * Biihler's Vortrag, pp. 17 aaid 18. 
 
 f Jain nuns are principally recruited from child-widows (BiiMer'i 
 Vortrag, note 5). 
 
 I Instances will be found on pp. 61, 87, 89, 91, 92, 106 121 127 
 133, 134, 135, 151, 165, 167, 171, 172, 185, 187, 219, 226. In some 
 oases I have merely referred to notes in my translation of the ' Katha 
 Sarit S&gara.' 
 
XVll 
 
 Benfey an(| Ehys Davids, that Indian Buddhist stories 
 actually travelled through Persia to Europe. Indeed, it is 
 no longer denied that numerous mediaeval stories came to 
 Europe from India, though it may reasonably be doubted 
 whether these stories originated in India. Mr. Andrew 
 Lang, who has discussed this question very exhaustively, is 
 of opinion that 'the borrowing theory is excellent if it is 
 sufficiently limited. Mahrchen certainly did set out from 
 mediaeval India, and reached mediaeval Europe and Asia in 
 abundance. Not to speak of oral communications in the 
 great movements, missions and migrations, Tartar, crusad- 
 ing, commercial and Buddhistic, in all of which there must 
 have been " swopping of stories," it is certain that Western 
 literature was actually invaded by the contes, which had 
 won a way into the literature of India.'* This statement 
 is, I think, as great a concession as any rational advocate 
 of the ' borrowing theory ' ought to expect, t 
 
 But it may reasonably be asked how these Jain stories 
 came to be carried to far distant countries, in view of the fact 
 that Jainism has been almost entirely limited to India, The 
 true explanation probably is that these stories were carried 
 abroad, not by the Jains, but by the Buddhists, for both 
 Jains and Buddhists used the folklore of Eastern India 
 for the purpose of religious edification. An instance will 
 perhaps make my meaning clear, and furnish support to 
 my theory, or, rather, the theory which I have adopted. 
 
 Professor Jacobi, in his introduction to the ' Pari9ishta 
 Parvan,' a well-known Jain work, relates the following 
 incident with regard to a que^en who liad deserted in suc- 
 cession two husbands : 
 
 * 'Myth, Bitual and Eeligion,' vol. ii., p. 313. ' The Migration of 
 Symbols,' treated of by Sir George Birdwood and Count Goblet 
 d'AlvieUa, is, of course, free from the linguistic difficulty to which the 
 ' borrowing theory ' is exposed in the case of tales. 
 
 f It seems probable that the Indians borrowed some fables from the 
 Gtreeks, as they -jvere admittedly ■ their pupils in numismatics and 
 astronomy, and possibly, also, to a certain extent in sculpture, archi- 
 tecture, and the dramatic art. The resemblance between Greek and 
 Indian novels has been pointed out by me in the notes to my trans- 
 lation of the ' Katha Sarit Sagara.' 
 
 b 
 
XVIU 
 
 ' The queen and her new lover had set out on their 
 journey, and reached a swollen river. The robber proposed 
 to bring over first the queen's clothes and jewels, and then 
 herself. But when he had crossed the river with every- 
 thing the queen had on her body, he thought it safer to 
 part company with so dangerous a woman, and left her 
 naked like a new-born babe on the opposite bank. In this 
 plight she was discovered by the Vyantara god, the late 
 elephant-driver,* who had resolved on saving her soul. He 
 therefore took the form of a jackal, who had a piece of flesh 
 in his mouth. But seeing a fish, who had jumped out of 
 the water and tumbled on the dry ground, he' let go the 
 flesh and rushed on the fish; the fish, however, jerked 
 itself again into the water, while a bird, coming suddenly 
 down, seized the piece of flesh. The queen, seeing this, 
 laughed at the jackal, who had lost his flesh and missed the 
 fish, whereupon the transformed god rejoined that she had 
 lost her first and her second lovers. He exhorted her to 
 repent of her sins and take refuge with the Jinas. The 
 queen followed his advice, and became a nun.' 
 
 Curious to say, this story is found in China, in the so- 
 called ' Avadanas,' translated from the Chinese by Stanislas 
 Julien. It is called ' The Woman and the Fox.' The follow- 
 ing is a translation from the French : 
 
 ' Once on a time there was a woman rich in gold and 
 silver who loved a man. She took with her, in order to 
 follow him, her gold, her silver and her clothes ; then they 
 set off together, and arrived on the brink of a rapid river. 
 Her lover said to her, " Give me your riches, in order that 
 I may carry them over first ; I will subsequently come back 
 for you." 
 
 ' The man, having carried over all these precious articles, 
 took to his heels, and never came back again, The woman 
 remained on the bank of the river, and gave herself up for 
 lost, as no one came to her help. She saw a fox (renard 
 sauvage) which had caught a hawk, and, having seen a fish 
 * One of her husbands. 
 
XIX 
 
 in the river, had let go the hawk in the hope of catching 
 the fish. But the fox did not succeed in catching the fish, 
 and lost its first prize (the hawk). The woman said to the 
 fox : " You must be very stupid ; in your eagerness to get 
 two things you have lost both." " I confess," said the fox, 
 "that I have been stupid, but your stupidity far exceeds 
 mine." '* 
 
 This story is said by the translator to be extracted from 
 a purely Buddhist encyclopedia, entitled ' Fa-youen-tchou- 
 lin.' It is well known that the Chinese borrowed from the 
 Northern Buddhists, but this story is also found in the 
 ' Pali Jatakas,' edited by FausboU.t There we find a story 
 called the ' Chulladhanuggaha Jataka.' The Chulla- 
 dhanuggaha, who is the hero of this story, after killing with 
 his arrows an elephant and forty-nine robbers, is, owing 
 to his wife's treachery, killed by the chief of the robbers. 
 The chief of the robbers deserts her. Then Sakka (Indra) 
 assumes the form of a jackal with a piece of flesh, while 
 Matali, by his order, assumes the form of a fish, and 
 Panchasikha that of a hawk. Precisely the same drama 
 is enacted as in the Jaina form of the story, with the result 
 that the woman becomes ashamed and repents. 
 
 Whatever theory may eventually prevail, I trust that 
 folklorists will welcome, as a contribution to their science, 
 these Jain tales, which are, as far as I can see, absolutely 
 free from any suspicion of European influence. This appears 
 to be not always the case with tales collected by missionaries 
 and travellers among savage tribes. It is, of course, far 
 from my intention to attempt to disparage the labours of 
 painstaking collectors. It is only by careful industry that 
 abiding results are won in any science, and it is not likely 
 that the ' science of fairy-tales ' will prove an exception to 
 the general rule. Collections like that of SomadevaJ are 
 no doubt liable to falsification by literary embellishment. 
 I think that little of that corruption will be found in the 
 
 * ' Les Avadanas,' traduits par Stanislas Jvdien, vol. ii., p. 11. 
 
 t Vol. ui., p. 222. 
 
 :}: The compiler of the ' Katha Sarit Sagara.' 
 
XX 
 
 present volume. I have already stated my belief that the 
 tales have been slightly improved with a view to religious 
 edification. 
 
 On p. 69 will be found a description of a spiritualistic 
 stance. The medium is apparently inspired by the god 
 Hanuman, the leader of the monkeys, who assisted Eama 
 in the war that he waged against the ten-headed Eavana, 
 who carried off Sita, the wife of Eama. During this war 
 Hanuman distinguished himself by flying to the Himalaya 
 to fetch medicinal herbs for the benefit of the wounded. 
 On p. 75 there is an instance of a sneeze being regarded as 
 a good omen, as it was apparently among the ancient 
 Greeks. I do not remember any similar instance in 
 Sanskrit literature. It is possible that here we have an 
 instance of the preservation of an old Aryan superstition. 
 It is not surprising that such a notion should be found in 
 a Jain work, as the literature of the Jains has never been 
 Brahmanized, to use Mr. Talboys Wheeler's forcible ex- 
 pression.* On pp. 72 and 75 there are instances of belief 
 in the prophetic import of a tpij/itj. One feels that some- 
 thing extraordinary was required to encourage the two 
 friends to undertake their daring enterprise. Students of 
 folklore will, no doubt, discover in these tales many in- 
 teresting points which have escaped my notice. 
 
 The account of the war between Konika (or Klinika), 
 called Aiata9atru by the Buddhists, and his uncle Chetaka 
 (or Checlaga), which begins on p. 175, is no doubt historical. 
 It would appear that Konika's behaviour to his father 
 Bimbisara, though decidedly unfilial, is represented by the 
 author of this work in a more favourable light than it 
 usually is, or, perhaps, ought to be. The statement in the 
 ' Kathako9a ' with regard to the behaviour of the head- 
 queen agrees closely with that found in the ' Amitayur 
 Dhyana Slitra,' translated from the Chinese by Mr. J. 
 Takakusu.t 'The chief consort of the king, Vaidehl by 
 name,' mentioned in that work, is no doubt identical with 
 
 * I believe I owe this remark to a suggestion of Hofrath BtiKler. 
 t ' Sacred Books of the East,' vol. xlix., p. 161. 
 
XXI 
 
 Chelland,, or Chillana, the daughter of Chetaka, who is 
 sometimes called King of Videha. Ajata9atru, or Konika, 
 is generally supposed to have murdered his father. His 
 remorse for that crime seems to have disposed him favour- 
 ably towards Buddhism.* 
 
 Perhaps some readers will find the last story of the book 
 the most interesting. It is a Jain version of the story of 
 Nala and Damayanti. The tale, as told in the ' Maha- 
 bharata,' is well known in England, having been edited by 
 Sir Monier Williams, and translated by Dean Milman. The 
 story as told in the ' Kathd,ko§a ' furnishes an admirable 
 instance of the way in which Jain teachers improved 
 popular tales with a view to edification. The change of 
 the name Damayanti into Davadanti is perhaps intended 
 to render the borrowing less obvious. The etymological 
 explanation seems a little forced. 
 
 I proceed to give a short account of the MSS. of the 
 'Kathako9a' which I have used,! and of the philological 
 peculiarities of the work. 
 
 My translation is made from a text based on the follow- 
 ing iiSS. : 
 
 1. A MS. in the Sanskrit College, kindly lent to me 
 while I was in India by the principal, Mahamahopadhyaya 
 Mahe9a Chandra Nyayaratna, CLE. Professor Bendall, 
 to whom I showed it, seemed to think that it was at least 
 two hundred years old. This I call A. It seemed to me to 
 be very correctly written. It is in places so rubbed as to 
 be absolutely illegible. 
 
 2.' A copy kindly procured for me by Pandit Eama Mi^ra 
 Castri, of Benares. This I call B. 
 
 3. A copy which Atmaram Muni kindly had made for me 
 at the request of Dr. Hoernle. This I call C. 
 
 4. A copy which Professor Bendall had made of a MS. 
 at Benares. He was good enough to send this to me 
 
 * Biihler's Vortrag, p. 21. 
 
 f I am well aware that my resources in the way of MSS. have been 
 deficient. I heard from Hofrath Biihler, when my translation was 
 nearly printed, that there are some good MSS. in the Bombay Presi- 
 dency. 
 
XXll 
 
 at my request. This I call D. I have not collated it 
 carefully, but it seems to agree with B. Both B and D 
 are incomplete. They end with the termination of the 
 story of Kanakaratha. 
 
 The other two MSS. contain two more stories, viz., the 
 story of Bahubali, and the story of Nala and Davadanti. 
 
 The ' Kathako5a ' is written in Sanskrit, interspersed 
 with Prakrit gdthds. The Sanskrit is of the type called 
 ' mixed,' as it contains many ungrammatical constructions 
 and many Prakrit words. As in the ' Tantrakhyana,' of 
 which Professor Bendall gave an account in the Journal of 
 the Asiatic Society of Great Britain and Ireland, vol. xx., 
 part iv., the passive participle in ta is used in an active 
 sense. The following words appear to deserve notice, as 
 being found in the Sanskrit portion of the work. I give 
 references to the leaves of the Sanskrit College MS. 
 
 Mutkal/ipya is used in the sense of ' having taken leave 
 of,' and mtitkalita in the sense of ' sent, impelled.' The 
 former word is found on folio 3 B, 5 A, 6 B, and 45 A, and 
 the latter on folios 4 A and 16 A. 
 
 Sdhita is twice found in the sense of ' seized,' viz., on 
 folios 3 B and 4 A. I find that Mr. Bendall remarks, in 
 his paper above referred to (p. 468), that k'At is used 
 in the ' Tantrakhyana ' in the sense of ' gitrike.' I have 
 found kut (with a short u) used twice in ^his sense in the 
 ' Kathako9a.' On folio 45 A, I read ya$litimushtyddihliih 
 kutyamdndm, where the participle agrees with yoginim, and 
 evidently means ' being struck.' On 42 A I find kutyate 
 mahishdnani, which I translate ' oxeo are smitten.' On 
 folio 11 B the participle chhibita is used. This is the 
 Prakrit chhivai, which Hemachandra, in his 'De9ina- 
 mamala,' explains as spriqati. Another curious participial 
 form is chhikkita, in the phrase kendpi clihikkitam, ' some- 
 body sneezed' (folio 29 B). I see" that Sir Monier 
 Williams has the nouns chhikkana and chhikkd in the 
 sense of sneezing. In Hindustani there is a word chhinknd, 
 ' to sneeze.' The word chatati is frequently used, apparently 
 in the sense of the Hindustani charhnd. Ordinary Prakrit 
 
XXIU 
 
 words are taldrika* watchman (5 B) ; nirangl, veil (30 A) ; 
 duganchd == jugnpsd (22 A) ; mayagala, elephant (88 B). 
 
 The following words appear to be Hindi : Guphd, cave 
 (3 B) ; diithi, letter (11 B), which is obviously the modern 
 chitthl. The following words must, I think, be explained 
 from Marathi : Mena, wax (51 A) ; and davvadaka, vessel. 
 The latter word is found spelt in various ways on folios 
 51 A and 53 .A. I believe it to be the modern Marathi 
 davadd. On folio 18 A the locative angesale is found. It 
 must mean ' in the nest.' 
 
 I think I have said enough to show the ' mixed ' 
 character of the Sanskrit part of the book. The words 
 that may be called pure Sanskrit frequently appear in 
 forms inadmissible in classical Sanskrit, and the syntax is 
 extremely loose and irregular. 
 
 At the end of the volume will be found some valuable 
 notes, for which I am indebted to Professor Leumann, 
 whose wide acquaintance with Jain literature is well known. 
 He has cleared up many points on which my translation 
 fails to throw light, and has corrected many errors into 
 which I have fallen. My best thanks are also due to Mr. 
 F. F. Arbuthnot for compiling the index. 
 
 * Talaraha is also found. Talnra is noted by Dr. Schmidt as 
 occurring in the Cukasapiati. The word dandapdgika, also noted by 
 Dr. Schmidt, is found on folio 42 B. 
 
THE KATHAKOCA; 
 
 OR, 
 
 TREASURY OF STORIES. 
 
 Om ! Honour to him who is free from passion ! 
 
 Hateful calamities flee afar, 
 
 Successes suddenly establish themselves, 
 
 Glories adorn dwellings 
 
 Through worship paid to the spiritual father of the world. 
 
 First a story concerning the worship of him who is free 
 from passion. 
 
 ^ankhapura there was a king named 
 Cri9ankha ; in that city dwelt a merchant named Dha- 
 nada. He was very rich and had four sons. One day 
 that merchant, reflecting that fortune is fickle, caused to 
 be made a temple in honour of him who is free from 
 passion, and established there an image with great rejoic- 
 ing. Subsequently, owing to impeding works in a former 
 birth, he lost all his property. Through excessive poverty 
 he abandoned that town, and took up his abode in a village 
 near it, and spent some time living on what his sons gained 
 by going backwards and forwards between the city and the 
 village. Then, a great occasion having arrived, on a day of 
 the moon's change coming once in four months, + Dhanada 
 
 * Instead of ' once on a time,' C. has ' In this Jambiidvipa in 
 Bharatakshetra.' 
 
 f Atm&ram Muni informs me that these days are the day of the 
 fuU moon of the white fortnight in Phalguna, Ashadha, and Kartika. 
 
 1 
 
went to Cankhapura with his sons, who were going there ; 
 and as he ascended the steps of his own temple, he was pre- 
 sented by the woman who looked after his own garden with 
 flowers* and four other things. With these he worshipped 
 the mighty Jina. And at night, when he was exclaiming 
 against his poverty in the presence of the spiritual pre- 
 ceptor, he was presented by him with a charm for pro- 
 pitiating the Yaksha Kapardm. Once, on a night in the 
 middle of the black fortnight, when he was worshipping 
 this charm, the Yaksha Kapardint manifested himself to 
 him, and said: ' Dhanada, give me the benefit of the 
 worship that thou didst pay with flowers and four other 
 things to the venerable one who is free from passion on the 
 four-monthly festival.' Dhanada replied : ' I cannot give 
 the benefit of even one flower offered in worship to anyone 
 but the all-knowing one.' On this account the Yaksha 
 Kapardin, seeing that Dhanada was of the same creed as 
 himself, deposited in the four corners of his house four 
 jars filled with gold, and then disappeared. Dhanada in 
 the morning returned to his house, and when his sons 
 began to run down his religion, he made over to them that 
 treasure. His sons asked him most respectfully how he 
 came to acquire that wealth. Then, in order to manifest 
 in their hearts the power of true religion, he informed 
 them that all that wealth had been bestowed by the Yaksha 
 Kapardin, who had been conciliated by the power of 
 worship of the Jina. They, having acquired opulence, 
 returned to their own native city, and devoting themselves 
 to building Jaina religious edifices and to preaching the 
 Jaina doctrine, established the true faith in the minds 
 
 On these days the Jainas, after fasting, perform pious works, such as 
 ahnsgiving, penance, meditation, confession, worship, honouring of 
 spiritual superiors, etc. He also remarks that the v/am.parvan, which 
 is used here, is a term for any day specially suited for rehgious ob- 
 servance. 
 
 * Probably flowers, dresses, perfumes, garlands, and ornaments. 
 See Dr. Hoernle's ' Uvasaga Das4o,' p. 43, note 120. 
 
 f He is mentioned in Weber's ' Catrunjaya Mahatmyam,' p. 44, as 
 having 100,000 Yakshas under his orders. 
 
of even men of alien creeds. Here ends the story of 
 Dhanada concerning the worship of him who is free from 
 passion. 
 
 Even one act of worship paid to the Jina produces for 
 men all blessings, as rain showered down by a cloud 
 produces in the appointed time great blessings in the form 
 of crops. 
 
 In this very land of Bharata there is a town of the name 
 
 „ ^ , of Vasantapura. In it lived a merchant, 
 
 Story of Devapala. , t- -i- « ,, ■! 
 
 whose name, Jmadasa,* well expressed 
 
 his character. He had a servant of the name of Devapala, 
 
 who was very well conducted, self-restrained, discriminating, 
 
 appreciative of the good points of others, and devoted to 
 
 his master. This servant's business was to take the cows 
 
 to graze. Now, once on a time, the rainy season arrived. 
 
 The clouds rumbled, the tribes of long-tailed peacocks danced for joy ; 
 
 There were drops of rain and lightnings in the heaven, 
 
 The torrents flowed with turbid stream. 
 
 The great water-receptaclesf poured down rain. 
 
 At that time, as the servant, named Devapala, having led 
 his cows to graze, was returning home, it happened that a 
 river which flowed across his path, having been swelled by 
 the rain, had become difficult to ford. While Devapala 
 was looking at the river in flood, he saw in the water a 
 stone image of the Jina, and reflected : ' Oh my good luck ! 
 Oh the accumulation of my merits ! Oh the totality of my 
 actions in my past lives ! In which of them can my works 
 have been deficient?' At last there came a great down- 
 pour. He took that image of the Jina, and set it up in 
 that very spot under a pipal tree, and made a vow that he 
 would not touch food until he had worshipped it, and so 
 returned home. The cloudy went on raining, and Devapala 
 was prevented from performing his worship by the fact 
 that the river was in flood. Accordingly he would not take 
 
 * Slave of the Jina. 
 
 tThe rain-clouds. 
 ^ A Jaina is strictly forbidden to say ' The god rains.' See Jacobi's 
 translation of the ' Aoharanga Sutra,' p. 152. 
 
food, and refused to break his fast, even though Jinadasa 
 
 expostulated with him. At the end of seven days the 
 
 cloud ceased to rain, so Devapala had seven days of 
 
 fasting. At the end of the seven days of fasting he went 
 
 to the bank of the river to worship the god. 
 
 By goodness the cloud rains, by goodness the gods prosper, 
 By goodness the earth is upheld, in goodness all is estabhshed. 
 
 The god, being pleased with the goodness of Devapala, 
 gave him on the seventh day the sovereignty of that city. 
 On the seventh day the king of that city died of cholera, 
 and left no male issue. As there was no son to succeed 
 him, the ministers appointed an elephant, and fastened to 
 its temples a pitcher full of water, and let it go. It found 
 the servant named Devapala asleep on the seventh day, 
 under the pipal tree, and emptied the pitcher on his head.* 
 They bestowed on him the kingdom. He put on mag- 
 nificent garments, leaving his old clothes on the spot 
 where he was found, and made his entry into the city with 
 great public rejoicings, and became lord of it. One day 
 that merchant took his old clothes and fastened them up 
 at the gate of the palace avenue. All the king's retinue, 
 when they saw them, were disgusted with him. King 
 Devapdla, seeing that everybody was disaffected, again went 
 to the Jina and praised the lord. A demon in attendance 
 on the lord said to him : ' The royal dignity has been given 
 to thee, and no one can annul that decree; But go to 
 thy palace and have an elephant made of clay ; then 
 take thy seat on that elephant, and propitiate it with 
 
 * In the ' Katha Sarit Sagara ' we read of an elephant let loose 
 with a similar object. The man that it took up with its trunk and 
 placed on its head was anointed king. In Jacobi's ' Erzahlungen aus 
 der Mah&rashtri ' there is more than one allusion to this practice. At 
 p. 62 five ordeals {dirnvdm) are mentioned: ' On seeing him the 
 elephant trumpeted, the horse neighed; he was sprinkled by the 
 pitcher, and fanned by the chowries, and the umbrella stood over him.' 
 See also the story of Amaradatta and Mitrananda in this work. The 
 neighing of the horse reminds one of the story of Darius, the son of 
 Hystaspes. In the ' Darimukhaid,taka ' (Fausboll, vol. iii., p. 238) an 
 empty chariot is sent out. In the story of Karakandu, p. 37 of Jacobi's 
 ' Erzahlungen,' a horse is let loose. See also Jacobi's Introduction to 
 his edition of the ' Pari^ishta Parvan,' p. 46. 
 
whole grain, calling to mind at the same time the spell 
 containing the name of him who is free from passion, 
 This having been done, the elephant will move like a real 
 elephant, and all men, beholding thy marvellous power, 
 will show thee reverence.' Devapila received with due 
 attention this speech of the attendant demon, and went 
 to his palace. There he had a clay elephant made, he 
 mounted it, and uttering the name of the Jina, propitiated 
 it with whole grain, whereupon it became alive. Then all 
 the people looked upon the king with admiration, and 
 respected him, so that he enjoyed unopposed sovereignty. 
 Then one day it happened that the king with his retinue 
 went to' the house of that merchant named Jinaddsa. 
 Thereupon the merchant presented him with a golden 
 vessel full of jewels : 
 
 Everyone is ready to confer a benefit on him who merits benefits ; 
 But seldom does a mother give birth to one who does good to the 
 undeserving. 
 
 The king was pleased, and made the merchant keeper of 
 the great seal. He then continued to govern his realm with- 
 out anxiety. At length the king had erected in the middle 
 of the city a gigantic temple of the Jina, towering aloft 
 like a mountain. In it he had set up that very image of 
 the Jina, and the king with his wives went day and night 
 to the temple and worshipped him who is free from passion 
 with sweet-smelling things, such as aloes, camphor, sandal- 
 wood, and fragrant flowers. One day, as the king with 
 his wives was approaching the temple of the Jina, they 
 were met by a kdpdlika carrying a bundle of wood on his 
 head. The queen, as soon as she saw that kdpdlika thus 
 employed, fainted. She remembered her former birth, 
 and, being thereby deprived of her senses, she repeated 
 over and over again the following verse : 
 
 The water went to the river from the forest, but you were not con- 
 verted ; 
 Alas 1 you became a Jcdpdlika, so that even now such is your state. 
 
 Then the queen's trance was dispelled. The king said : 
 
' Queen, why was it that you fainted when you saw this 
 kdpdlika ?' She answered :* ' I remembered my former 
 life. In a former birth I was a Pulindi, and he was my 
 husband. One day a holy man arrived where we lived, 
 and appointed a vow for the worship of the god. I took 
 upon myself that vow, but my husband did not take it. I 
 worshipped the Jina three times a day, in the forenoon, at 
 noon, and in the afternoon; and owing to the merit of 
 that piety I have now become your chief queen, while my 
 husband is enduring this miserable condition.' When they 
 heard this, all worshipped the god. Here ends the story 
 of Devapala having reference to the worship of the god. 
 Now follows the subject of wrath. 
 
 Bain, cloud, for fifteen days on the city of Kunal4, 
 
 With raindrops as large as clubs, as by day, so also by night. 
 
 In the city of Kunala two hermits were remaining with re- 
 strained breath in the 
 Stoey of the Two Hbemits that brought . . . , 
 
 dowkaDelugeontheCityofKunAU. statuesque posture t 
 
 during the rainy 
 season. The cloud was raining everywhere. Some herdsmen 
 blamed the holy men, saying : ' These hermits will prevent 
 the cloud from raining.' The hermits flew into a passion, 
 and the first said : ' Eain, cloud, on Kunala.' The second 
 said : ' For full fifteen days.' The first said : ' With rain- 
 drops as large as clubs.' The second said : ' As by day, so 
 also by night.' Owing to this curse of the two hermits, the 
 cloud rained for fifteen days, and the city was flooded. The 
 hermits also perished and went to hell. Therefore wrath 
 should not be indulged in. 
 
 On a lofty mountain a hermit named Samvara was in 
 
 Story of the Hermit and the Carter. ^ statuesque posture. 
 
 The goddess that ful- 
 fils the command of the Jina was pleased with him, and 
 said to him : ' Great-souled one, if calamity should come 
 
 * I have inserted some words which the sense seems to require, 
 t See Dr. Hoernle's ' Uv^saga Dasao,' appendix iii., p. 41. I have 
 borrowed this term from him. 
 
upon you, you should call me to mind.' One day the 
 hermit went to a village to break his fast. As he was 
 going along, a cart met him in the road. The hermit 
 would not get out of the way. The driver of the cart spoke 
 to him repeatedly, but he still declined to budge. There- 
 upon the carter, being angry, got down from his cart and 
 beat the hermit with his cart-whip.* The hermit in wrath 
 struck him back with his staff, and a combat ensued between 
 the two men.f 
 
 In Southern Mathura there lived a merchant named 
 
 „ . „ ^ . Acokadatta, who 
 
 STORY OF Acokadatta and his Son Ceipati. , ■, „ 
 
 ' was lord of a crore. 
 
 In Northern Mathura a merchant named Samriddhidatta 
 
 went on a trading journey with five hundred carts. He 
 
 struck up a friendship with Acokadatta, and there was 
 
 great affection on both sides. Samriddhidatta returned 
 
 to his own city. One day a son was born in the house 
 
 of Acokadatta. His name was called Qripati. Acokadatta 
 
 announced to his friend when the ceremony of cutting 
 
 the umbilical cordj would take place. A daughter was 
 
 born in the house of Samriddhidatta, and he announced 
 
 the ceremony to his friend in the same manner. The 
 
 two friends agreed together that they must celebrate the 
 
 joyful marriage of their two children. The betrothal 
 
 took place; the auspicious moment was fixed. One day 
 
 the merchant Acokadatta was suddenly seized with a 
 
 terrible fever and died. Qripati was appointed in his 
 
 place, and carried on the weighty business of the house. 
 
 One day Qripati was sitting down to take his bath, when a 
 
 golden bowl was spirited away ; when he had finished his 
 
 * A conjectural translation oi pvrdnakena. 
 
 f It appears that this story is not completed. It resembles the 
 332nd Jataka. See Fausboll, vol. iii., p. 104. The MSS. here insert 
 a passage which is found again before the twenty-sixth story, to which 
 it forms a suitable introduction. It is out of place here. Two of the 
 MSS. also insert: 'Here follows the story of A9okadatta, having 
 reference to cheating.' 
 
 J Vardhdpamam. But the word seems to mean in other passages 
 'good news.' That may be the meaning here. 
 
8 
 
 ablutions, his bathing-seat' also disappeared. He went to 
 worship the god at the appointed time, but lo ! the instru- 
 ments used in the worship of the god disappeared, and at 
 this moment he heard the news of the sinking of his ships. 
 He sat down to take his food, when a plate disappeared ; 
 thirty-two golden cups for distributing vegetables and 
 thirty-two spoons also were gone. A plate began to shake. 
 He seized the plate with his hand as it was going off, and 
 it went off leaving a piece behind.* Subsequently a man 
 came to borrow money. He said : ' I must have a lakh ; 
 give it me.' When he went to look at his hoards, behold 
 all his wealth had become dust. Seized with despondency, 
 he took leave of his mother, and set out for a foreign 
 country, taking with him the fragment of the plate. He 
 ascended a mountain, and preparing to commit suicide, he 
 was engaged in reciting his wishes for the next life, when a 
 hermit in a cave, who was in the statuesque posture, saw 
 him, and exclaimed : ' ^ripati, do not act rashly ; by such 
 a death you will attain the condition of a demon ; do not 
 die an evil death, for — 
 
 In taking the halter, and in swallowing poison, in fire, and in enter- 
 ing the water, 
 
 Wearied by hunger and thirst, they slay themselves, and become 
 demons. 
 
 ' Therefore do not inflict death on yourself.' Qripati drew 
 near and bowed before the saint. The saint said : ' Why 
 are you intent on death ?' Qripati said : ' Hermit, the 
 burning up of my wealth afflicts me.' The hermit said : 
 ' Qripati, wealth is unsubstantial, filthy, the cause of 
 enmity ; of this I will give you an instance : 
 
 ' Once on a time, in this very land of Bharata, there was 
 „ -r^ T^ a town named Koca- 
 
 ibTORY OF DeVADHABMA AND DbVACARMAN. ., ^ . , ^ 
 
 vardhana. In it there 
 was a Brahman named Bhima. He had two sons, named 
 Devadharma and Deva9arman. Being afflicted with poverty, 
 
 * I have been much assisted in this passage by Muni AtmAr&m-ii, 
 whom Dr. Hoemle kindly consulted for me. I have followed his Hindi 
 paraphrase pretty closely. 
 
9 
 
 the two brothers went to a foreign land in order to 
 acquire wealth. They wandered from country to country, 
 from village to village, and from city to city, and at 
 last reached the town of Jayapura. In it there dwelt 
 a king of the name of Arike9arin, who had a daughter 
 named Madanavali. That princess went through a form of 
 penance, named " the kindler of prosperity," and was at 
 that very time concluding the penance. She had a pro- 
 clamation made in the city by beat of drum, to the effect 
 that two Brahmans, who had never appeared there before,* 
 young and handsome, and observing the vow of chastity, 
 were to be summoned. Accordingly these two were 
 summoned. She filled two golden vessels with wealth, 
 jewels, and gold, and piled up on the top pastry, sweet- 
 meats, and sugar, and gave them to the two Brahmans. 
 The two Brahmans took the two urns and went to the river 
 and feasted. They consulted together, and buried the 
 wealth in that very place in a hole in the bank, and went to 
 another country to earn more wealth. As they were going 
 along, the heart of the elder brother changed for the worse. 
 In a forest near Kau9ambi the elder brother sent his 
 brother to look into a blind well. H6 said to him : 
 " Brother, just see if there is water in this well, and come 
 back, I am very thirsty ;" and while the younger brother 
 was looking to see if there was water in the well, his elder 
 brother Devagarman threw him into the well. As he was 
 falhng, he caught hold of the hem of the elder brother's 
 garment, and so they both fell in and perished. After 
 death they were born again as serpents. In the third birth 
 they were born as mice. In their fourth birth they were 
 born as deer, and killed by a hunter. In their fifth birth 
 they were born as the sons of the Brahman Madhava, in 
 the city of Kau9ambi, by his wife Vasanti, and were named 
 Eudra and Ma3ie§vara. One day the two went to the field 
 to milk. They fell to quarrelling when they came over the 
 place where the treasure had been buried, but were made to 
 desist by the householders who were near them, and re- 
 * Compare the story of Vasudeva. 
 
10 
 
 turned home. At home they were on the best of terms, but 
 in the field they were enemies. One day they asked a 
 saint, who possessed absolute knowledge, the cause of this. 
 The saint told them of what occurred in a former life. 
 Thereupon both the brothers were converted, and took upon 
 themselves a vow. When they died they went to the world 
 of the gods.' 
 
 The hermit went on to say : ' Now, ^I'lpati, for the sake 
 of such an unsubstantial thing as this wealth, who would 
 die an evil death, and make his birth as a man of none 
 effect ?' When ^ripati heard this, his conversion took place. 
 He received consecration, and having become a perfectly 
 instructed monk, wandered about alone. After some time, 
 owing to the power of his penance, he acquired limited 
 knowledge. As he was wandering about, he came in some 
 days to Northern Mathura, and entered the house of 
 Samriddhidatta to ask for a dole. He saw all his own 
 possessions, the bathing-tub, the lota, all the instruments 
 used in the worship of the god, and the plate, the thirty- 
 two spoons, and the thirty-two cups. He observed that the 
 merchant was at that moment eating off the broken plate. 
 The hermit looked round in all directions and beheld his 
 own property. The merchant said : ' Holy man, why do 
 you look about you in all directions ?' The ascetic said : 
 ' Merchant, did you have these bathing utensils, and this 
 plate, and these cups, and so on, made for you, or were they 
 made by the orders of your ancestors ?' The merchant 
 said : ' Eeverend sir, they are inherited from my ancestors.' 
 The hermit said: 'How can you eat out of one broken 
 plate ?' The merchant answered : ' I have not got the 
 fragment of the plate.' Thereupon Qripati took the frag- 
 ment of the plate from his belt and put it near the plate. 
 The fragment adhered to the plate, and the plate was 
 mended. The hermit prepared to depart. Samriddhidatta 
 prostrated himself before the hermit, and asked for an 
 explanation. The hermit said: 'How can I assert that 
 your statement is not true?' Samriddhidatta said : ' Inad- 
 
11 
 
 vertently* I said what was untrue ; and this property has 
 been in my house for eight years.' The hermit said : ' All 
 this belongs to me ; I am the son of A9okadatta, Qripati by 
 name.' Samriddhidatta was delighted, and said : ' I bestow 
 on you my daughter, marry her ; I will make good all the 
 gold and other property."" The hermit answered : ' Merchant, 
 it is all yours ; I have abandoned all worldly pleasures. 
 Listen, merchant, to the story of our life in a former birth.' 
 Then the hermit sat down and told the story of their life in 
 a former birth : 
 
 ' In the city of Cripura, a merchant named Jinadatta had 
 
 two sons, Padmakara and Guna- 
 Stoby of Samriddhidatta and , ^ ^ n i ' 
 
 Ceipati in a Former Birth. ^^"^^^ ^ne day, when he was 
 ' at the point of death, he re- 
 
 vealed to them the existence of a hoard buried in a field. 
 Subsequently the two agreed to dig up the hoard when 
 a favourable occasion presented itself. But one midnight 
 the elder brother, Padmakara, went and ■ secretly took 
 possession of that hoard buried in the field. On a sub- 
 sequent day the two went together, by appointment, to dig 
 up the hoard. They dug up the place where it ought to 
 be, but it had disappeared. Padmakara pretended to have 
 an attack of faintness, and said : " Gunakara, you have 
 taken it."t He made his younger brother take a solemn 
 oath that he had not taken the wealth. In course of time 
 both of them died, and, owing to his deceitfulness from 
 his birth, the soul of Padmakara was born as myself, and 
 the soul of Gunakara as you. Because in my former life I 
 acted deceitfully, my wealth has come to your house in 
 this life. Therefore no one should practise deceit.' 
 
 Thereupon the merchant became converted, and took a 
 vow. 
 
 Here ends the story of A9okadatta, having reference to 
 deceit. 
 
 * This rendering is based on a paraphrase by Muni Atmaram-ji. 
 
 t This story bears a slight resemblanoe to the story of Dharma- 
 buddhi and Dushtabuddhi (' Katha Sarit Sagara ' vol. ii. p. 40 of my 
 translation). 
 
12 
 
 Behold the strange drama of avarice, 
 Acted by all beings in the three worlds, 
 In which even the beloved of Lakshmi 
 Actually assumed the disguise of a dwarf.* 
 
 Crimes have avarice for their root, diseases have humours for their 
 
 root; 
 Sorrows have affection for their root : avoid the three, and be happy. 
 
 Now for an example : 
 
 As a man's gains so is his avarice, by gain avarice is increased ; 
 The acts performed in two months cannot be expiated in a crore. 
 
 In this very land of Bharata, in the village of Ku§a- 
 
 sthala, dwelt a Brahman, 
 
 StOKY of the BeaHMAN VaSUDEVA. , tr 1 1 • i! i.1 
 
 named v asudeva ; nis latner 
 died while he was a child. One day he took leave of his 
 mother, and went to the city of Champa to study learning. 
 There he studied with a teacher named Kshirakadamba. He 
 acquired fame among men as a student, and received alms 
 even in the king's palace. Owing to too great intimacy, he 
 formed a connection with a female slave belonging to the 
 palace, and after some days she became pregnant. She said : 
 ' Brahman, when the time comes for me to have a child, 
 how will my lying-in expenses be defrayed? Without 
 money no affair can be brought to a successful conclusion. 
 Therefore do you devise a means for obtaining money.' 
 He answered : ' What means can I devise ?' The female 
 slave said : ' In the city of Cripura there is a king of the 
 name of (^rivardhana ; that king gives every morning at 
 daybreak a couple of mdshas of gold to any Brahman who 
 appears before him for the first time. A couple of mdshas 
 of gold will be sufficient to tide me over the troubles of 
 childbirth.' When the Brahman heard this, he went to 
 the city of Qripura, and slept at night in a hut belonging 
 to a native of that place. His avarice obscured his reason, 
 and so, thinking in the middle of the night that it was 
 morning, he went so far as to get up at that time to ask 
 
 * An allusion to the V&mana incarnation of Vishnu. The god ap- 
 peared before BaU and asked for as much land as he could step over in 
 three strides. This Bali granted, and Vishnu in two strides deprived 
 him of heaven and earth. 
 
13 
 
 for the couple of mdshas. He said to himself : ' If I delay- 
 about going to-day, some other man will ask before me and 
 carry off the gold, so I will go early.' But when he had got 
 half-way, the police seized him and bound him, supposing 
 that he was a thief, and took him in the morning to the 
 king's judgment-hall. The king, seeing that he was a 
 man of mild disposition, released him from his bonds, and 
 asked him who he was, and for what reason he went about 
 at night. He related from the beginning the affair of the 
 female slave, and explained why he wanted the two mdshas 
 of gold. The king said : ' Then ask whatever present you 
 like, I am pleased with you.' The Brahman said : ' I 
 should like to consider before I ask.' The king said : 
 ' Then consider.' So the Brahman went and sat alone in 
 an elevated spot and considered, but found that a hundred, 
 a thousand, a lakh — nay, even a crore — of mdshas would 
 not satisfy his desires. At that moment he saw a hermit 
 sitting in ^epadmAsana* posture, who recited the following 
 
 couplet : 
 
 ' Every song is babbling, every danoef is deceit ; 
 All ornaments are burdens, aJl desires bring pain.' 
 
 When the Brahman heard this couplet, he was filled 
 with the spirit of asceticism, and said to himself : 
 
 ' As a man's gains so is his avarice, by gain avarice is increased ; 
 The acts performed in two months cannot be expiated in a crore.' 
 
 When he had thus reflected, he plucked out his hair, and 
 took a vow. He bestowed on the king a blessing on account 
 of his having been the means of his conversion, and, after 
 explaining the meaning of the couplet, he went to the forest 
 a self-enlightened ascetic. So avarice is always to be 
 avoided. Here ends the tale having reference to avarice. 
 
 In this very Bharata there is a city named Saketapura. 
 
 In this city once lived a king 
 
 StOEY of PBINCE YaCOBHADEA. j T) J '1 T.- 
 
 ^ named Pundanka ; his younger 
 
 * A particular posture in religious meditation — sitting with the 
 thighs crossed, with one hand resting on the left thigh, the other held 
 up with the thmnb upon the heart, and the eyes directed to the tip of 
 the nose. 
 
 f The word ' dance ' must be taken to iaclude acting. 
 
14 
 
 brother was named Kundarika, and he had a wife named 
 
 Ya5obhadra. One day the elder brother Pundarika was 
 
 smitten in the heart with the arrows of love, and conceived 
 
 a passion for the wife of his younger brother Kundarika. 
 
 Once on a time he said to his sister-in-law in private : 
 
 ' Beloved, receive me as your husband.' She answered : 
 
 ' Why do you speak thus ? 
 
 ' Many quickly enter the fire, 
 Lacerate with weapons their own bodies, 
 Perform severe self-mortifications, 
 But few conquer the enemy, the mighty champion, Mara.' 
 
 Again, the queen said : ' King, poison has sprung up in 
 the nectar of immortality, the sun has brought forth 
 darkness, the moon a rain of burning coals; from the 
 quarter from which protection is expected comes danger ; 
 from water fire has arisen. If a, man with good eyes 
 wanders from the path, then who can blame the blind for 
 doing the same ?' 
 
 Let even the sight of a woman be carefully avoided, a woman impels 
 
 and carries away ; 
 The hermit Havana had to be made war upon for the sake of Slta 
 
 alone. 
 
 The king menaced his sister-in-law with angry words. 
 
 Another day, being beside himself with anger, and longing 
 
 for the love of his sister-in-law, he gave poison to his 
 
 younger brother Kundarika, in order to slay him, for 
 
 An owl does not see by day, a crow does not see by night ; 
 
 A wicked man blind with love sees neither by night nor by day. 
 
 When the king's brother Kundarika was dead, his wife 
 the princess said to herself : ' This villain will disgrace 
 me by robbing me of my honour, so I will go to some 
 foreign land in order to preserve it.' After reflecting thus 
 in her mind, she started off at night, and went to the city 
 of Crdvasti. There she entered the posalia-honBe of the 
 female ascetic Suvratd, and hearing from her mouth in- 
 struction in the holy law, she conceived aversion to the 
 world. Aversion having thus arisen, the princess took the 
 vows. But she omitted to tell the saintly superior that 
 she had become pregnant by her late husband, lest it 
 
15 
 
 should interfere with her taking the vows. The signs of 
 pregnancy became more apparent, and the saintly Suvratd 
 said to her : ' My child, what is the meaning of this ?' 
 The princess said : ' Eeverend lady, I did not tell you the 
 truth, because I wished to take the vows.' Then she was 
 left in the house of a disciple named Sugupta, who had 
 been fully instructed in the faith.* There her confinement 
 took place, and she gave birth to a son, to whom she gave 
 the name of YaQobhadra. When he attained the age of 
 eight years, he was dedicated and instructed by the priests. 
 But when he became a young man, he was distracted, 
 longing for the pleasures of the world, and continued in a 
 state of bewilderment, like a mad elephant that recollects 
 the Vindhya forest. He became out of health ; he loathed 
 food and loathed his vow, and observed his vow without 
 heart, for 
 
 Honour ye that mighty Jina, who said, ' I have not tasted the 
 
 pleasure of that love, 
 By whom Vishnu, Civa, Brahma, Indra, and the hosts of gods and 
 
 men have been conquered. 
 
 The demon of love is the origin of all demons, the great demon, 
 
 tending to produce all crimes. 
 The evil-minded one by whom the whole world has been overcome. 
 
 Accordingly, on a certain occasion, he went and said to 
 his mother : ' Mother, I cannot keep my vow ; I will go to 
 my own kingdom, I will assume the condition of a house- 
 holder. After I have enjoyed pleasures, I will take a vow 
 in my old age. At present I will rule by the side of my 
 paternal uncle Pundarika.' His mother said : ' My dear 
 child, then do what I ask : 
 
 ' Though unable to keep your vow, yet out of regard to this my request 
 Bemain here twelve years, and after that do what is fitting.' 
 
 He agreed to do what his mother asked him, and out of 
 regard to her request he remained twelve years; he was 
 detained twelve years also by the lady superior, twelve 
 more by the request of his teacher, and twelve more by the 
 injunction of his spiritual preceptor. So he was detained 
 
 * Gitartha. The Prakrit equivalent of this, giyattha, is explained 
 by Jacobi as evn cmsgehmter Monch. 
 
16 
 
 forty-eight years in all. At the end of this period he 
 
 departed, taking leave of all his superiors. When he was 
 
 starting his mother gave him a jewelled shawl. He then 
 
 took his way to the court of his uncle Pundarika, and 
 
 reached the city of SAketa at night. He said to himself : 
 
 ' I will wait upon the king to-morrow morning early ;' and 
 
 so he carelessly seated himself to see a play acted at night 
 
 in a temple. The king and many other persons were 
 
 present to see the play, which was very interesting. After 
 
 three watches of the night had passed an actress was 
 
 exhausted. Her mother said : ' My child, when but a little 
 
 difficulty has arisen, why do you allow your limbs to 
 
 become relaxed ? 
 
 ' You have sung well, you have played well ;* 
 After lasting through a long night, do not be careless when the 
 darkness passes away.' 
 
 When the hermit heard this verse repeated, he was filled 
 
 with the spirit of renunciation, and he gave the jewelled 
 
 shawl to the actress; the prince gave a golden bracelet 
 
 studded with jewels ; a lady named Crik^ntd,, who was a 
 
 native of that city, gave a necklace of pearls ; the driver of 
 
 the royal elephant gave a driving-hook ; the prime minister, 
 
 named Jayasandhi, gave a couple of golden bracelets. All 
 
 the presents taken together were worth five lakhs. The 
 
 king's mind was filled with astonishment. He asked the 
 
 hermit the cause of so unusual a gift. He answered : 
 
 ' She has brought my mind to a state of composure, which my teacher 
 
 could not do ; 
 As a candle in a cellar pierces the darkness which the sun cannot 
 pierce. 
 
 King, this lady is my spiritual preceptor, and teaches me 
 the true path; for this reason I gave her my jewelled 
 shawl.' The king then asked Crikdnta. She said : ' King, 
 I was purposing in my mind to murder my husband and 
 take another, but I also have been converted by her words.' 
 The king asked the driver of the royal elephant the reason 
 of his gift. He answered: 'King, I wished to go to 
 another kingdom, and I was purposing on the field of 
 * I read vddita/m for viditam. 
 
17 
 
 battle to drive on the elephant, and carry you into the 
 midst of your enemies.' It turned out also that the prince 
 and the minister were engaged in the same plot to murder 
 the king and seize the reins of power, but were converted 
 by the words of the actress. It is said in the Ava9yaka 
 Siddhdnta : 
 
 'You have sung the tune well, you have played it well, you have 
 danced it well, fair one ; 
 Since you have endured through a long night, let not sleep now make 
 you careless.' 
 
 When the king had thus heard the real thoughts of 
 them all he was pleased ; and seeing the emptiness of the 
 world, all of them, and especially the king, were by the 
 preaching of the hermit converted to the happiness of 
 stability. The king placed the prince on the throne, and 
 took the vows in the presence of the hermit as his spiritual 
 preceptor, and, having maintained a blameless walk, went 
 to heaven. The hermit Ya9obhadra also went to his 
 spiritual preceptor, and having confessed his sin and 
 promised amendment,* and once more maintained a holy 
 walk, he acquired unlimited knowledge, and eventually 
 dying a death of holy peace,! he went to blessedness. 
 Hence it follows that : 
 
 A word spoken in season, a gift in season to living beings, 
 A shower in season, all these, though but slight, produce fruit by 
 the crore. 
 
 Here ends the story of Ya9obhadra having reference to a 
 word spoken in season. 
 
 Virtue is the one thing needful, and not high birth. 
 What is the use of high birth without virtue ? 
 Did not some men and a queen born in a royal family. 
 Firm of soul, by practising virtue, go to heaven ? 
 
 Sita, afraid of ill repute, made her body an offering in the flame ; 
 In that the flame became like water, therein was displayed the might 
 of her virtue. 
 
 * See note 155 in Dr. Hoemle's translation of the ' Uvasaga Dasao.' 
 + Dr. Hoemle in the ' Uvasaga Dasao ' shows that samAdhvmrityu 
 is practically a euphemism for a death by means of starvation. 
 
 2 
 
18 
 
 Fire becomes water, water dry land, a mighty snake becomes the 
 
 stalk of a lotus ; j.v r 
 
 Poison becomes nectar, and the treacherous man smcere, the Hon 
 
 becomes a jackal ; 
 And all other dangerous things become harmless to mortals; the 
 
 power by whose lofty influence this happens 
 Is, as we have heard, a mighty providence arising from virtue, with 
 
 wide-reaching splendour of fortune. 
 AH hail to the honourable lady Madanarekha divinely adorned. 
 Marked by beauty and loveliness, who made her mark in the world, 
 "When her husband was killed, and his elder brother sought her love. 
 And the pride of the Vidyadhara who conceived a passion for her 
 
 met with repulse. 
 
 Now, by way of illustration, follows the story of the very 
 
 virtuous Madanarelihd,. In this 
 S-roEY^o.^MAnANAREKHA AKD ^^^^ jambudvipa, in this very 
 
 land of Bharata, in the province 
 
 of Avanti, there is a city named Sudar9anapura. In it 
 
 there ruled a king named Maniratha ; he had a younger 
 
 brother named Yugabd,hu. YugabAhu's wife, Madanarekhd, 
 
 was exceedingly beautiful : she was an ardent votary of the 
 
 law of the Jina, virtuous, auspiciously marked, full of blessed 
 
 qualities. One day King Maniratha, the elder brother, 
 
 having his mind bewildered by the beauty of Madanarekhd., 
 
 said to himself : ' I must obtain possession of this woman 
 
 by hook or by crook, through happiness or unhappiness, by 
 
 fair or foul play.' Accordingly King Maniratha in his 
 
 tenderness gave her flowers, betel, dresses, ornaments, and 
 
 other things, in order to incline her mind to his wishes ; 
 
 but Madanarekhd took them all without being corrupted. 
 
 Then the king sent a female messenger. She went and 
 
 said to Madanarekha, 'My good lady, the king, being 
 
 attached to your good qualities, sends you this message 
 
 by me : 
 
 ' Beceive me as your husband, and become the queen of this realm.' 
 Then the lady, detecting her object, spake thus the mind of the 
 
 virtuous : 
 ' By longing for other women, men go to the depths of hell. 
 Therefore be content, king ; reUnquish the wicked grasping after 
 
 pleasure.' 
 The female messenger quickly reported her words to the king. 
 
 * This is identical with the story of Kami in Jacobi's ' Ausgewahlte 
 Erzahlungen in Mahar&shtri.' 
 
19 
 
 The king said to himself : ' As long as this Yugabdhu is 
 alive she will not become my wife; therefore I will take 
 steps to destroy Yugabahu, and take her unto me to wife.' 
 Now, one night Madanarekhd, dreamed of the moon ; she 
 told her husband the next morning. He said : ' Princess, 
 your moon will bring us prosperity; you will have a 
 smiling-faced son.' Then in the third month, owing to her 
 pregnant condition, Madanarekhd, had a longing to bestow 
 a gift for the purpose of divine worship. Prince Yugabdhu 
 took care that that longing was satisfied. Then, in the 
 season of spring, Yugabihu went one day with Madana- 
 rekhd, on a pleasure excursion. While looking at the 
 festive sports of the townspeople, Yugabahu entered an 
 arbour of plantains. But when night came on. King 
 Maniratha said to himself : ' Now is my opportunity, as 
 Yugabahu has retired to rest in the wood at night with a 
 very small retinue.' Then King Maniratha, taking his 
 sword in his hand, said to Yugabahu's guards : ' Guards, 
 where is my brother Yugabahu ?' They answered : ' Sir, 
 he is sleeping in the arbour of plantain leaves.' The king 
 said : ' I have come here out of anxiety, lest some enemy 
 might overpower my brother in this wood.' With these 
 words in his mouth the king entered the arbour. Yuga- 
 bahu, for his part, perceiving that the king, his elder 
 brother, had come, rose up in a hurry. The king said : 
 ' Come, my dear brother, let us go to the city ; it is not 
 advisable to remain here.' Then Yugabahu bowed before 
 the king and prepared to start, saying to himself : ' My 
 elder brother is in a special sense my superior ; I must not 
 disobey him.' Then the evil-minded king, disregarding 
 the fear of disgrace, smote his brother Yugabahu with his 
 sword on the shoulder. Then Madanarekha cried out in 
 her horror: 'Alas! an unknightly act!' Then the 
 soldiers who were near, perceiving that Yugabahu had 
 received a sword-cut, ran to the place, exclaiming : ' What 
 is this?' King Maniratha said: ' I was so careless that I 
 let my sword fall from my hand.' Thereupon the soldiers, 
 understanding the whole proceeding, took the king away to 
 
20 
 
 the palace by force. The facts were communicated to 
 Yugabahu's son (yhandraya9as, and he, exclaiming, ' Alas, 
 alas !' came to the garden with surgeons, and had his 
 father's wound bound up and all other necessary things 
 done. 
 
 In a moment his voice stopped ; his two eyes closed ; 
 His body became motionless, and white from loss of blood ; 
 Madanarekha, perceiving that her husband was at death's door, 
 Groing close to his ear, spake thus in a soft voice. 
 
 So Madanarekha, summoning up all her self-control, 
 brought about her husband's deathbed reconciliation* with 
 all by uttering the following words : ' Noble sir, now attend 
 carefully. This is a time for self-possession, do not indulge 
 vain regrets ; the operation of action is mighty ; whatever 
 acts a man long ago performed, to him those acts return ; 
 an enemy is merely the instrumental cause. Take with 
 you the viaticmn of virtue ; condemn all wicked deeds ; beg 
 forgiveness of friends and enemies, relations and strangers ; 
 beg forgiveness of those animals that you afflicted in your 
 animal births, those inhabitants of hell that you afflicted 
 when in hell, and similarly of those gods that you gave 
 pain to when a god, and of those men that you injured in 
 your human births. 
 
 ' Life, youth, fortune, beauty, association with dear ones, 
 Might, all these things are like a wave of the sea made to dance by 
 
 the wind. 
 For living beings here, devoured by disease, birth, old age, and 
 
 death. 
 Save the law revealed by the Jina, there is no other shelter. 
 Ahen is the slaughter of enemies, alien corn, wealth, and so on, 
 Alien are relations to the soul ; in vain is the fool bewildered. 
 What wise man would swoon with anxiety about the body, the home 
 
 of impurities, 
 Filled up, as it is, with grease, blood, flesh, bone, liver, fseces, and 
 urine? 
 
 ' Have recourse to the arhats and other holy ones for 
 refuge ; remember the formula of adoration ; avoid the 
 
 * I have translated drddhand by ' reconciliation with all.' Jacobi 
 gives ' content ' as the equivalent of dr&hand (' Kalpa Siitra,' 114). 
 Weber, in his ' Fragment der Bhagavati,' seems to take it as ' attain- 
 ment of the great object of life.' 
 
21 
 
 eighteen causes of evil ;* remember the law of the Jina ; 
 think of ^rfyuga and the other Jinas.' By making this 
 suitable composing address to him when dying, she induced 
 her beloved to abandon his animosity against his enemies. 
 Then Chandraya9as in his grief began to weep. Madana- 
 rekha reflected earnestly : ' Alas, ill-fated that I am ! I 
 am ruined ! Out on my beauty, since on beholding me 
 the mind of even my respected superiors is disturbed ! He 
 who slew his own brother for my sake will certainly also 
 seize on me, so it is not fitting for me to remain here : 
 
 ' So I will go to some other reaJm, and attend to other affairs, those 
 
 of the next world. 
 Otherwise, this villain wUl slay my son also.' 
 Having thus deliberated, she left that place, her son being oppressed 
 
 with grief ; 
 And wandering on in the night towards the eastern quarter, reached 
 
 a great forest. 
 
 The night came to an end. 
 
 Alone on the second day, as the sun was setting, 
 She nourished her life there with forest fruits, and drank water. 
 Then, having rejected alf luxuries,t wearied with the toil of her journey. 
 She slept at night, to dispel her fatigue, in a natural arbour of 
 plantains. 
 
 The night descended on the forest, but through the 
 might of the formula of adoration, tigers and other living 
 creatures went far away. In the middle of the night she 
 gave birth in the arbour of plantains to a son endowed with 
 all auspicious marks. At the time of dawn she placed in 
 the hand of her son a seal marked with the name of Yuga- 
 bahu, and wrapped him up in a jewelled shawl, and then 
 went to a lake to wash her clothes. While she was bathing 
 in it she was tossed up into the sky by a water-elephant. 
 Then, as she was falling from the sky, Queen Madanarekha 
 was intercepted by a Vidyadhara, who was going to the 
 island of Nandana. He took her to the Vaitadhya moun- 
 tain. The queen said to the Vidyadhara : ' Noble sir, in 
 
 * See the translation of the ' Sarva-Dargana-Sangraha,' by Cowell 
 and Gough, p. 62. 
 
 f Sanskrit sdkdram. In the corresponding Prakrit passage (Jacobi, 
 p. 43), we have sdgdram hhattam, which Jacobi thinks may mean 
 ' zubereitete Speise.' Naktcmi, which follows sdJcdram in the Sanskrit 
 text, should probably be changed into bhaMam. 
 
22 
 
 the night a son has been born to me. I left that son in an 
 arbour of plantains, and went to a lake to wash my clothes 
 and to bathe ; but while I was thus engaged, a water- 
 elephant, seizing me with the extremity of his trunk, tossed 
 me up into the sky. As I was falKng down I was inter- 
 cepted by you. That child will be killed by some wild 
 beast, or will naturally die for want of nourishment. Do 
 me a favour ; bring the child here, or take me to him.' 
 The Vidyadhara said : ' If you accept me as a husband, I 
 will do your bidding.' The queen said : ' Who are you ?' 
 He answered : ' On the Vaitadhya mountain, in a city 
 named Eatnavaha, there was a Vidyadhara named Mani- 
 chuda ; I am his son, named Maniprabha ; my father 
 placed me upon his throne and took a vow ; now that 
 hermit is in the island of Nandi5vara, having gone there 
 to adore the chaityas ; as I was going to see him I beheld 
 you. Moreover, that son of yours was discovered in the 
 forest by Padmaratha, King of Mithila, who had been run 
 away with by his horse. He took the boy and gave him to 
 his wife Pushpamala, and she cherished him as her own 
 son, and he is there in comfort. All this I Have heard 
 from the science named Prajnapti ; now do you adorn my 
 royal throne.' When Madanarekha heard that, she said to 
 herself : ' What device shall I adopt to save my honour ?' 
 Then the queen, having reflected in her own mind, said : 
 ' First cause me to perform the pilgrimage to Nandi9vara ; 
 afterwards I will do what you say.' Then the Vidyadhara 
 Maniprabha, pleased with her speech, took her to Nan- 
 di5vara, and enabled her to worship the everlastiiig chaityas. 
 There Maniprabha and Madanarekha bowed before the 
 great hermit Manichtida, and both of them sat down in 
 front of him. The hermit, knowing by his insight the 
 behaviour of Madanarekha, expounded the holy religion, and 
 recalled his son Maniprabha to a sense of his duty. Mani- 
 prabha said to Madanarekha : ' Henceforth you are my 
 sister in the faith, and I am your servant, bound to execute 
 your orders.' So Maniprabha was converted. Then 
 Madanarekha asked the hermit for tidings of her son. He 
 
23 
 
 related as follows : ' Long ago there were two princes ; 
 they died and became gods. One of them fell from his 
 position and became King Padmaratha, the other became 
 your son. Accordingly King Padmaratha, when run away 
 with by his horse, -gave your son to his wife Pushpamala 
 on account of his love for him in a former life. King Pad- 
 maratha made a great triumphal entry into Mithila.' 
 While the great hermit was saying this, there arrived a 
 splendid deity, magnificently adorned, mounted on a 
 heavenly chariot, delighting the heart with a charming 
 exhibition of singing and dancing on the part of heavenly 
 nymphs. He circumambulated Madanarekha three times,* 
 and bowed before her, and then did his reverence to the 
 hermit and sat in front of him. Then Maniprabha, con- 
 sidering that his behaviour was out of place, said : ' If gods 
 adopt this line of conduct, to whom can we speak ? Why 
 did you pass by a distinguished hermit, who possesses the 
 four kinds of knowledge, t and whose conduct is blameless, 
 and bow first before a mere woman ?' But before the god 
 could give an answer, the hermit said solemnly : ' Do not 
 speak so ; this god does not deserve blame. For King 
 Maniratha murdered his brother Yugabahu, because he 
 was in love with this Madanarekha ; she made Yugabahu' s 
 peace with all when he was at the point of death, and he 
 became a god in the fifth kalpa; for this reason Madana- 
 rekha stands in the relation of a religious instructor to this 
 god ; whoever establishes another in the true faith is his 
 spiritual superior.' When the hermit had said this, the 
 Vidyadhara implored the god's forgiveness ; then the god 
 said to the princess : ' Virtuous lady, what can I do to 
 please you ?' The princess said : ' To me salvation only 
 is pleasing ; nevertheless, take me quickly to Mithila, there 
 I will behold the face of my son, and afterwards devote 
 
 * The prevalence of this practice in many nations may be proved 
 by a reference to the Index to my translation of the ' Kath£ Sarit 
 Sagara,' under the word ' Desiul.' It is unnecessary to dilate on the 
 importance of the number three in all rites and ceremonies. 
 
 ■f- In the ' Sarva-DarQana Sangraha,' p. 47, five kinds are mentioned. 
 But perhaps the knowledge called maii is here disregarded. 
 
24 
 
 myself to religious works.' The god (who was once 
 Yugabahu) then took the princess to Mithila, where are the 
 three kiads of knowledge of Mallinatha that produce happi- 
 ness, namely, the knowledge of his birth, the knowledge of 
 how he took the vows, and absolute, unalloyed knowledge. 
 Therefore, in the first place, the two visited the chaityas of 
 the Arhat, considering them holy spots. Then they saw a 
 holy woman in a neighbouring nunnery and worshipped 
 her. The holy woman preached to them the true religion. 
 At the end of her instructive address the god said : ' Come 
 with me, Madanarekha, let me take you to the palace and 
 show you your son.' Madanarekha answered : ' What profit 
 is there of natural afifection, which is the cause of birth ? 
 The feet of this holy woman are my refuge.' When she 
 said this, the god Yugabahu bowed before the holy lady and 
 returned to heaven. Madanarekha took the vows ; she 
 received the name of Suvrata, and commenced a course of 
 severe asceticism. In the meanwhile, owing to the power 
 of her son, all kings were made to bow to King Padmaratha. 
 Hence they gave her son the name of Nami. Being tenderly 
 fostered by nurses, he gradually grew up. One day, when 
 he had become a young man. King Padmaratha made Nami 
 marry one thousand and eight maidens. After some days 
 he put him on the throne, and himself destroying by severe 
 asceticism the influence of actions, went to blessedness. 
 Nami, subduing all kings, ruled the realm. Now, it 
 happened that in the very same night in which Maniratha 
 killed his own brother Yugabahu, he was bitten by a 
 serpent, and dying of the bite he went to the fourth hell. 
 Then the ministers placed Chandraya9as, the son of 
 Yugabahu, on the throne, and he carried on the govern- 
 ment. One day the well-bred royal white elephant of Nami, 
 named Chaturdantin, tore up the post to which he was 
 bound and started for the Vindhya forest. As the elephant 
 was going along, he was seen by some people near the city 
 of Sudar5ana, and they told King Chandraya§as ; the king 
 tamed the elephant and brought him home, and tied him 
 to an elephant-post. Nami, coming to hear of that, sent an 
 
25 
 
 ambassador to Chandraya9as in Sudarganapura ; the am- 
 bassador represented the matter to Chandraya9as. The 
 king said to the ambassador : 
 
 ' Fortune is not transmitted as a family heirloom, nor is she contained 
 ia a written edict ; 
 She should be won and enjoyed by the sword ; the earth is for the 
 enjoyment of heroes.' 
 
 Having said this, King Chandraya5as dismissed the am- 
 bassador. He went and told the whole story to King Nami, 
 who flew into a passion. King Nami with his whole army 
 arrived ready for battle at the city of Sudar§anapura. 
 King Chandraya9as also was going out to meet him, but 
 being warned by omens and dissuaded by his ministers, he 
 barred up the gates of the main street of the city, and 
 remained within the city while King Nami invested it. 
 Suvrata found out this accumulation of evils, and went 
 there to preach to both of them and to forbid the war. 
 When Nami saw the ascetic lady on the field of battle, he 
 rose up to meet her, and himself sat on the ground. The 
 ascetic Suvrata admonished him, and said : ' King, whence 
 this preparation for battle ? Empty is the fortune of empire, 
 enjoyments are terrible in their results ; therefore turn away 
 from fight, do not engage in strife. Moreover, what kind 
 of a conflict can this be which is to be waged with your 
 own brother ?' King Nami said : ' Who is my brother ?' 
 Suvrata said : ' That very Ohandraya5as is your brother,' 
 and in order to convince him, pointed to the seal and the 
 jewelled shawl. Nevertheless, he would not desist from 
 war. Then Suvrata went to Chandraya9as. When he 
 saw her, he said to himself : ' She is my mother, and also 
 a great saint ;' and he worshipped her with great humility. 
 He gave her a seat, showing great devotion, and all the 
 inmates of his harem honoured her. The king said : 
 ' Noble lady, why have you begun this terrible penance ?' 
 When the king asked Suvrata this question, she told her 
 own history. The king said : ' Well, where is that younger 
 brother of mine now ?' The noble lady said : ' He is out- 
 side the city, the very man who is besieging you.' Then 
 
26 
 
 King Chandraya9as, highly delighted, went outside the 
 
 city, and King Nami was delighted also when he found 
 
 that he was his own elder brother. Both brothers hastened 
 
 to meet one another. The elder brother rose up and 
 
 embraced Nami, and said to him : ' My dear brother, ever 
 
 since I saw my father's death I have had a loathing for the 
 
 kingly office, but I have delayed so long because there was 
 
 no one to hold the reins of government. Now do you 
 
 adorn the throne. I will take a vow.' After exhorting 
 
 King Nami with these words he anointed him king; So 
 
 King Chandraya9as took a vow, and King Nami blazed with 
 
 royal splendour like the sun. Once on a time King Nami 
 
 contracted a burning fever that lasted for six months ; it 
 
 could not be alleviated by medicines, charms, or appliances ; 
 
 in short, a thousand expedients proved ineffectual. Then 
 
 the queens themselves began to pound sandal- wood for his 
 
 benefit. The tinkling of the many bracelets on their arms 
 
 caused Nami great annoyance. Then by order of King 
 
 Nami all the queens took off their bracelets one after 
 
 another, but each kept one bracelet on her wrist for good 
 
 luck. Then the king asked: 'Are the queens no longer 
 
 pounding sandal-wood, as that sound is no longer heard ?' 
 
 The ministers said : 
 
 ' All the queens, sir, are once more pounding sandal-wood ; 
 But the sound is not heard, as each has a solitary bracelet on her 
 hand.' 
 
 Then a light flashed into the king's soul. As by many 
 bracelets pain was produced, by few bracelets a little relief 
 was produced ; and so by this example it was shown that 
 in the solitary state is great pleasure. 
 
 ' Therefore, if evet this burning fever of mine should cease. 
 Abandoning all attachment, I will become a solitary.' 
 
 With these thoughts 'in his mind, King Nami went to 
 sleep, and in a dream he saw himself mounted on a white 
 elephant. The next morning, having been woke up by the 
 sound of conchs and drums, the king thought : ' Last night 
 I had a notable dream.' While he was thus reflecting, he 
 remembered his former birth — how in it he faithfully 
 
27 
 
 observed a vow, and became a god in the prdnata kalpa* 
 and how he fell from that position and became King Nami. 
 So he placed his son on the throne and took a vow. The 
 goddess that executes the orders of the Jinaf gave him 
 the dress of a monk, and he went out of the city. Indra 
 determined to tempt him. He put on the appearance of a 
 Brahman, and came where he was. He stood before him, 
 and spoke as follows : ' King, show compassion to living 
 creatures. This city, without you, laments for that it is 
 deprived of its ruler; this is not as it should be.' The 
 hermit answered : ' Mankind receive the fruit of their own 
 individual actions ; so I attend to my own business. What 
 is the use of troubling my head about other matters?' 
 The Brahman said : ' The city of Mithila is in flames.' 
 The hermit answered : 
 
 ' In the burning of the city of MithUA nothing of mine bums.' 
 
 The Brahman said : ' Set up a rampart round the city.' 
 The hermit said : ' Bound the city of self-control I have 
 set up the rampart of quietism, and mounted on it the 
 engine of prudence.' 
 
 When Indra found that the hermit was no wise in- 
 fluenced, though plied with many speeches of this kind, 
 he appeared in his true shape, bowed before him, and 
 said : 
 
 ' That family is praised whose virtue is ever undisturbed, hermit, 
 And thou who like a lotus-bud shalt never be defiled with the mud 
 of infatuation.' 
 
 After the god Indra had praised the hermit in these 
 words, and honoured him by circumambulating him three 
 times, he flew up into the heaven, with his jewelled 
 bracelets flashing. 
 
 Having thus rigidly observed his vow, Nami went to 
 blessedness ; and Madanarekha also, having observed the 
 
 * The tenth world of the gods. Jacobi's translation of the ' Kalpa 
 Siltra,' p. 271. 
 
 t Weber (' Ueber das Catrunjaya Mahatmyam,' p. 43) informs us 
 that each Jina has his Casanadevi, or goddess that executes his orders. 
 
28 
 
 rule of piety and virtue, went to heaven. Here ends the 
 story of Madanarekha concerning persistence in virtue. 
 
 Asceticism is the net in which all the senses are tamed like deer ; 
 A myrobalan not dried up by action, that allays the fever of sin. 
 
 Now follows an example having reference to the subject 
 of asceticism. 
 
 In this very Bharata there was a city of the name of 
 Kusumapura. In it there lived a 
 
 StOEY of NaGADATTA. T.J. JTVT' l-J l-T-J 
 
 merchant named Jn agachandra ; he had 
 
 a son named Nagadatta. 
 
 A modest, ever-active, intelligent son, dear to his father and mother, 
 Who is full of merit, and naturally clever, is born by special good 
 luck. 
 
 Once on a time that Nagadatta witnessed a religious cele- 
 bration of eight kinds, which some pious man caused to be 
 performed in the temple of the Jina. The son said to his 
 father : ' Father, I also will acquire wealth with my own 
 arms, and will perform such a ceremony, for 
 
 Who cannot increase the inherited property acquired by his father 
 
 and transmitted by him to his children ? 
 But seldom does a mother give birth to a man who without wealth 
 
 is himself enterprising.* 
 
 Having gone through these reflections, he was anxious to 
 go to a foreign land ; so he sat down in the market-place. 
 While he was there, a Brahman was offering for sale for 
 five hundred drachmas the following (^loka : 
 
 That which ought not to be done is not to be done, even though 
 
 a man's life be in his throat ; 
 That which ought to be done is to be done, even though a man's 
 
 life be in his throat. 
 
 Nagadatta bought this t;loka for five hundred drachmas, 
 whereat his father flew into a passion, and in his spite 
 scolded him severely. Then Nagadatta went on a sea- 
 voyage with five hundred ships. The ships, after sailing 
 over the open sea for some days, fell into the hollow of the 
 snake-encircled mountain. First one ship fell into the 
 
 * This closely resembles a verse on p. 32 of Dr. Schmidt's ' Cuka- 
 saptati.' I fear that my translation is only approximately correct'. 
 
29 
 
 hollow. When Nagadatta went on to the ship, a man 
 there, who wished to commit suicide by starvation,* was 
 restrained by Nagadatta, who taught him the formula of 
 adoration. Now, five hundred parrots, who were natives of 
 Suvarnadvipa, were residing in that place by order of their 
 king, Sundara, in order to succour others. Whenever any 
 one falls into a difficulty, they inform the king, and the 
 king tries to devise a method for removing that difficulty. 
 So one day Nagadatta fastened a letter to the foot of a 
 parrot. The king, as soon as he read the story told in the 
 letter, was unable to eat. He sent a crier with a drum 
 round the city. A certain pilot who lived there touched! 
 the drum, and said : ' I will, by means of an artifice, drive 
 the ships out of the hollow of the snake-encircled 
 mountain into the open sea.' The king gave him, by way 
 of hire for his services, a lakh of gold pieces. The pilot 
 embarked on a ship and went to the opening of the hole 
 in the snake-encircled mountain, and said to Nagadatta : 
 'If one of you will do a daring deed, the ships will come 
 out.' Nagadatta said to the old pilot : ' What is the nature 
 of the daring deed ?' The pilot replied : ' On the top of 
 this mountain there is, in a palace of precious stones, an 
 image of the lord Nemi, made out of a sapphire. In that 
 palace are gongs of no I great size. If anyone climbs up 
 this banyan-tree and sounds the gongs, crores of bhdrunda 
 birds § will fly up, terrified by the sound of the gongs ; the 
 wind produced by the fanning of their wings will make the 
 ships proceed on their way.' When the pilot said this, 
 Nagadatta said : ' I will give a lakk of gold pieces to who- 
 
 * I have slightly altered the order of the words in the original. 
 
 f ChMhitah. The word is -pioTpeilj chMvitah, as Dr. Hoemle points 
 out. It comes from chhived = sprigati. — Hemachandra's ' Grammar ' 
 (ed. Pischel), iv. 182. I owe this reference to Dr. Hoemle. 
 
 % If the word ' no ' were omitted the sense would be improved. 
 
 § For enormous birds see the note on p. 221 of the first volume of 
 my translation of the ' Kathd Sarit SAgara,' and the additional note on 
 p. 630 of vol. ii. Some ships are released in this way in the ' Catrun- 
 jaya M5.h4tmyam.' (See p. 31.) The ' Catrunjaya ' story is probably 
 connected with the first part of Der gerambte Schleier (Kaden, ' Unter 
 den Olivenbaumen,' p. 107). The jewel-collector is abandoned in 
 both stories, in the Indian in a pit, in the European on a mountain. 
 
30 
 
 ever goes there ;' but, through fear of death, no one would 
 go there. Then Nagadatta, wishing to benefit his fellow- 
 creatures, being a hero of unparalleled audacity, climbed 
 up on a branch of the banyan, and made his way there. 
 He repaired to the temple of the lord Nemi, and, after 
 worshipping him, sounded the gongs. Their sound made 
 all the hhdrunda birds fly up, and the fanning of their 
 wings caused the ships to start. Then Nagadatta, having 
 of himself acquired inward peace,* determinedt on an 
 eight days' course of self-mortification. At this moment a 
 wandering hermit arrived to convert the eaters of human 
 flesh. Nagadatta prostrated himself before the hermit 
 with great devotion, and said : ' Eeverend sir, give me a 
 vow of starvation.' The hermit said : ' You have still 
 some relics of action that must have enjoyment for their 
 fruit-' Then the hermit converted the Vidyadhara,t and 
 forbade the eating of human flesh, and flew up into the 
 air. The Vidyadhara gave his own daughter to Nagadatta, 
 and Nagadatta maVried her. The Vidyadhara gave Naga- 
 datta sciences, spells, potent herbs, wealth, gold, jewels, 
 and other things to his heart's desire, and preparing an 
 air-going chariot, himself placed Nagadatta in it, and sent 
 him home. When Nagadatta was thus reunited to his 
 father and mother, he heard the good news§ that his ships 
 had arrived. Then Nagadatta had a temple of the Jina 
 built ; he set up in it an image of the Jina, and he went 
 three times a day to the temple that he had had made. 
 There he performed worship to the image of the Jina, and 
 did other virtuous acts. Here ends the story of Nagadatta 
 having reference to the eight-day ceremony. 
 
 Now follows the story of the great hermit Sanatkumara, 
 having reference to ascetic mortification : 
 
 * S&mdyiha. See note 81 in Dr. Hoernle's translation of the 
 ' Uv4saga Dasao.' 
 
 t Pratydhhydtam. This word generally means ' rejected.' 
 
 X It is clear that there must be a lacuna somewhere. The Vidya- 
 dhara is now mentioned for the first time. 
 
 § Vardhci^anakam. 
 
31 
 
 In this very land of Bharata, in the district of the Kurus, 
 
 is a city named Hastinasa- 
 Stoky of Prince SanatkumA.ba.* % ., ,. , , r 
 
 pura. in it uvea a king 
 
 named A9vaBena. His wife's name was Sahadevi. One 
 
 day there was born to them a very handsome son named 
 
 Sanatkumara, whose birth was announced by fourteen 
 
 dreams. A young Eajput of the name of Mahendrasiruha, 
 
 the son of Suraraja, was a great friend of his. In course 
 
 of time Sanatkumara learned all the accomplishments. 
 
 One day, when he was entering upon the period of early 
 
 manhood, Sanatkumara went to the wood at the time of 
 
 the spring festival + to amuse himself with his friend. At 
 
 that festival Sanatkumara beheld all kinds of interesting 
 
 sights. Then a certain owner of horses presented the 
 
 prince with a splendid horse. The prince mounted that 
 
 horse. The horse ran away with the prince and carried 
 
 him a long distance. The king proceeded in search of his 
 
 son, but, though he looked for Sanatkumara, he did not 
 
 find him. Then the father of Mahendrasimha asked King 
 
 A9vasena to desist from the search, and Mahendrasimha 
 
 himself went to look for his friend. He roamed about in 
 
 a great forest for a year. Then one day he heard the cry 
 
 of sdrasas, and smelled the perfume of lotuses. He also 
 
 heard a melodious sound. Going forwards, he beheld a 
 
 lake, and in a bower of plantains near that lake he saw 
 
 Sanatkumara recreating himself, followed about by crowds 
 
 of ladies, and he heard the following laudatory verse being 
 
 recited by a bard : 
 
 Victory to thee, the fortunate Sanatkumara, famed in the three 
 
 worlds, 
 The matchless jewel of the land of the Kurus, the son of King 
 
 Acvasena I 
 
 When Mahendrasimha heard this verse being recited, Jie 
 said to himself, 'Undoubtedly Prmce Sanatkumara is in 
 front of me.' On looking in front of him carefully, he 
 
 * This is identical with the second story ia Jacobi's ' Ausgewahlte 
 Erzahlungen in Maharashtri.' 
 
 t This appears to correspond exactly to the May ceremonies of our 
 ancestors. See Chaucer's ' Knight's Tale,' 175-189 and 633-654. 
 
32 
 
 recognised the prince. Mahendrasimha made a profound 
 bow, and went to meet the prince. There was great joy 
 on both sides, and Mahendrasimha was feasted with the 
 utmost attention. The prince said : ' How are my father 
 and mother ?' His friend said : ' They are very unhappy, 
 but tell me your own adventures.' The prince said : ' My 
 wife, by name Vakulamati, is coming ; she knows the 
 whole story by means of the Prajnapti science, and she 
 will relate to you all my adventures.' When the prince 
 had said this, he went to sleep.* Vakulamati said : ' Listen, 
 Mahendrasimha. When the prince- was run away with by 
 his horse, he was carried into a great forest ; on the second 
 day the horse was still galloping as fast as when he started; 
 on the third day the horse was exhausted with hunger and 
 thirst, and, lolling out its tongue, fell down. The prince 
 got off. Then the horse died. Sanatkumara, for his part, 
 with his eyes wildly rolling for want of water, fell senseless 
 on the ground. Then a certain Yaksha that lived in the 
 wood sprinkled him with water, so that he recovered con- 
 sciousness. When the prince came to himself, he said: 
 "Yaksha, where is such cold water to be found?" The 
 Yaksha said : " It is found in the Manasa lake." The 
 prince said : " If I can bathe there, all the heat of my 
 body will depart." The Yaksha took him to the Manasa 
 lake, and there he bathed and drank water ; but while he 
 was sitting on the shore of the lake he was seen by the 
 Yaksha Asita, who was his enemy in a former birth. So a 
 fight took place between the prince and the Yaksha.' At 
 this point Mahendrasimha asked : ' What was the cause of 
 the enmity between the prince and the Yaksha ?' Vakula- 
 mati said : ' I will tell you the cause of the enmity. 
 
 •In a former period there was a king of the name of 
 
 „ T, T, .Vikramaya9as in the city of 
 
 The Previous Births of -ct, ■, , , , „ 
 
 Sanatkumara and the Yaksha. Kanchanapura ; he had five 
 
 hundred wives. In the same 
 
 * In the story as edited by Dr. Jacobi it is explained that the prince 
 thought it unbecoming to be the naorrator of his own exploits. 
 
33 
 
 city Uved a merchant of the name of Nagadatta ; he had a 
 wife named Vishnu9ri, who was exceedingly beautiful- 
 One day the king saw Vishnu9ri as he was walking in the 
 palace gardens. As his heart was fascinated with her 
 beauty, he took possession of her, and introduced her into 
 his harem. Nagadatta remained afflicted at being deprived 
 of his wife, while the king, who had gained all he wished, 
 passed his days in satisfaction. But one day the rest of 
 the king's wives, being jealous of Vishnu9ri, managed to 
 kill her by means of sorcery. The king was exceedingly 
 afflicted. He would not permit them to perform funeral 
 rites with her body. But the chief men of the state, 
 without the king's knowledge, cast the body of Vishnu^ri 
 outside the city. The king continued to abstain from 
 eating and drinking, and all other hodily refreshments. 
 The chief men of the city, hearing of the king's abstinence, 
 took him on the third day to the park outside the city, and 
 showed him Vishnu9ri. When the king saw the evil- 
 smelling body, he was filled with a spirit of renunciation, 
 and took a vow. Having performed severe asceticism, he 
 was born again in the third world of the gods. After the 
 allotted period there was accomplished, he fell from it, and 
 was born again in the city of Eatnapura as a merchant, of 
 the name of Jinavarman. In the meanwhile, Nagadatta 
 died from sorrow for the loss of his wife, and other ills, 
 and was born in the city of Simhapura as the Brahman 
 Agni9arman. After the lapse of some time, the Brahman 
 Agni9arman took upon him the vow of a wandering mendi- 
 cant with three staves,* and in the course of his ascetic 
 tour he reached the city of Eajagriha. There he was 
 invited by King Naravahana to break his fast. It happened 
 that at that very time the merchant Jinavarman came there, 
 and was seen by that three-staved ascetic. He remembered 
 his enmity in a former life, and said this to the king : " Sir, 
 if I may be allowed to eat a pudding of rice and milk in a 
 
 * Professor Leumann, in ' Die Bharata-Sage,' p. 65, observes that 
 the tridand/in is a Brahman monk. Of course the three bamboo staves 
 were tied together. 
 
 3 
 
34 
 
 copper vessel on the back of this merchant, I will break my 
 fast, but not otherwise." The king ordered that that should 
 be done. All the skin of the merchant's back came away, but 
 he bore patiently that fruit of his actions in a former lite. 
 He worshipped the chaityas, and remained one month on 
 the top of a lofty mountain in the statuesque posture, 
 eating nothing ; then he died, reconciled with all, and 
 was born as Indra in the Saudharma world. The three- 
 staved ascetic also died, and was born as Airavana, the 
 elephant on which Indra rides. He then fell from that 
 position, and after various successive animal births, owing 
 to the darkness of his ignorance, he was born as the 
 Yaksha Asita. Indra, too, fell from his station, and was 
 born as the Emperor Sanatkumara, in the city of Hastina- 
 gapura. Be assured that this is the cause of their enmity. 
 ' Then a great combat took place between the Yaksha and 
 the prince. The prince, being a skilful boxer, struck the 
 Yaksha with his fist, but as the Yaksha was immortal, he 
 could not die, but he fled. The Vidyadharas showered 
 down a rain of flowers on the prince. Then Sanatkumara, 
 proceeding further, beheld eight daughters of the Vidya- 
 dhara Manavega. Manavega bestowed them on him ; the 
 prince married them. After marrying them, he went to 
 rest with the marriage bracelet on. Being somewhat 
 wakeful [he heard a plaintive sound*] ; on going forward 
 after hearing that plaintive sound, he saw a palace on the 
 Eatna5riaga mountain. Hearing the sorrowful lamentation 
 of a woman in the palace, he went there, and conquering 
 the Vidyadharas by his might, he married a beautiful lady 
 named Sunanda, and he also married her sister, called 
 Sandhydya.t He conquered the Vidyadhara Vajravega, 
 and married a hundred maidens. And after this, at the 
 time of battle, a discus was produced.' 
 
 While Vakulamati was saying all this, the prince woke 
 
 * These words are inserted to make sense. 
 
 _t Sandhyavali, in the form of the story edited by Jacobi. She is 
 said there to be the sister of Vajravega. 
 
35 
 
 up. Then he went, with a large retinue, to the Vaitadhya 
 mountain; and thence, at the request of his friend, to 
 Hastinagapura. Here follows the description, in detail, of 
 his entry.* He was reunited to his parents, he obtained 
 the nine treasures, and he conquered the six divisions of 
 India. Now, about this time, it happened that a god 
 named Sangamaka came from the heaven of l9d.na to the 
 court of Indra, the lord of Saudharma, and illuminated 
 the whole court with his brightness. The gods asked this 
 question : ' Is there any other god whose brightness is 
 equal to that of this deity ?' t Indra replied : ' Sanat- 
 kumara, in Hastinagapura, who wears a human form, 
 possesses equal brightness. Then two gods went secretly, 
 disguised as aged Brahmans, to the court of the emperor 
 to investigate the truth. The emperor asked them : ' Who 
 are you, and whence did you come here?' They said : ' We 
 have come to behold your beauty.' The Emperor Sanat- 
 kumara said : ' At present my body is smeared with oil, 
 and there is no beauty in it. You must come when I give 
 audience.' The gods went away, and came back when the 
 emperor had bathed, and was sitting on his throne. When 
 they saw his beauty, their faces became black. The emperor 
 said : ' What is the meaning of your faces becoming black 
 like this ?' They said : ' We foresee the decay of your 
 beauty.' The emperor said : ' How do you know ?' They 
 said : 'By the power of our divinity.' Then the two gods 
 appeared in their real form, and, after praising him, went 
 to their own place. The king felt a longing to renounce 
 the world, and said to himself : ' Beauty, youth, and other 
 things of the kind vanish in an instant ; so what profit is 
 there of this royal dignity, which is the cause of sin ?' 
 After going through these reflections, he took" a vow in 
 the presence of the spiritual teacher Vinayandhara, and, 
 
 * Jain writers frequently refer their readers to a common form, 
 instead of repeating tedious details. 
 
 f This confusion between beauty and brightness is common in 
 Hindu story-books. It is also found ia European mythology. See my 
 translation of the ' KathA Sarit Sagara,' vol. ii., p. 133, note. See also 
 the third note on the first of Miss Stokes's ' Indian Fairy Tales.' 
 
36 
 
 having become a perfectly-instructed monk, he roamed 
 about in accordance with the standard of solitary roaming.* 
 After performing the abstinence of the sixth meal, t and of 
 the eighth day,t he wandered about to obtain food, and 
 once he was presented, through an error, with millet and 
 rice. That bad food gave him seven diseases — dry itch, 
 fever, asthma, cough, and rice-complexion, § pain in the 
 eyes, and pain in the stomach. All these seven diseases 
 were very severe. For seven hundred years the kingly 
 hermit bore the torture 'of these seven diseases, and did 
 not use any remedies against them. One day he was 
 praised by Indra before all his court. Accordingly, two 
 gods assumed the form of physicians, and came to test the 
 hermit. They bowed before the royal sage, and said : 
 ' We are physicians that heal the body.' The hermit said : 
 ' I do not try to get my external diseases healed, but the 
 diseases of my internal part.' The physicians said : ' We 
 know nothing about that ; [we only heal the body].'|| The 
 hermit said : ' I also know how to cure that ;' and rubbing 
 with his spittle a finger that had fallen away, he restored it. 
 The gods praised him, and returned to their own place. 
 After completing such self-mortification, the royal hermit 
 went to the third heaven of the gods. Here ends the 
 story of the royal hermit Sanatkum^ra, having reference to 
 mortification. 
 
 Then follows, by way of illustration, the story of Amara- 
 
 chandra, having reference to meditation. 
 
 Meditation is the purifier of the whole world ; 
 
 It will be found to destroy the series of successive births; * 
 
 Meditation is indeed dear to the wise, 
 
 Consumiag the aggregate of all evil. 
 
 * This seems to be the eleventh standard. See Dr. Hoemle's 
 ' Uv&saga Das^o,' appendix iii., p. 43. 
 
 t Dr. Hoemle shows that this means fasting for two days and a half 
 at a time (' Uvasaga Das&o,' note 141). 
 
 X See Dr. Hoemle's translation of the ' Uvasaga D&sko,' appendix 
 iii., p. 39. 
 
 § Annaruchi in the Sanskrit. Jaeobi's Pr&krit gives bhattacchando. 
 
 II I have inserted the words in brackets, as they seem to be required 
 to make sense. 
 
37 
 
 There never was, and there never will be, a female messenger equal 
 
 to meditation. 
 For she brings about a union between men and immortal nymphs. 
 
 In this very land of Bharata is a city named Eatnapura, 
 
 „ „ and in it a kins named Sura- 
 
 bTOKY OF Prince Amarachandra. , i n i • ^ 
 
 sundara ruled his people 
 
 justly. 
 
 In this city sticks were connected only with umbrellas, imprisonings 
 with hair, and slaying of men was heard of only in chess ; 
 
 Holes were picked in necklaces only ; and hands paid the tribute of 
 pressure only in marriage.* 
 
 So may the policy be described that prevailed in 
 that city. The king had a wife named Vilasavati, and a 
 son named Prince Amarachandra, foretold by auspicious 
 dreams. When he was twelve years old he was versed in 
 the seventy-two accomplishments. One night, when Prince 
 Amarachandra was reposing in his bed, he heard a plaintive 
 sound of lamentation : ' Is there on the earth a man of 
 Kshatriya lineage endowed with great courage? Is the 
 earth bereft of heroes, that no one rescues me, though 
 hearing such loud lamentation?' Prince Amarachandra, 
 though nodding in drowsy sleep, when he heard the sound, 
 like a bold Kshatriya, took his sword in his hand, and with 
 a lightning-like bound sprang out of the castle and reached 
 the open forest. Proceeding onward in the direction from 
 which the sound came, he saw a man holding a woman by 
 her braided lock and threatening her with a drawn sword. 
 The prince called out to the man : ' You wicked and 
 infamous ruffian ! place yourself in front of me. Do you 
 think to escape while thus attempting to kill this woman 
 now that I have come ? Let the helpless woman go, and 
 fight with me.' The Vidyadhara said: 'You boy prince, 
 white and tender, with mouth full of milk, do not presume 
 to brave me. You wUl get no sweetmeats here. Go back ; 
 you are exceeding presumptuous.' The prince answered 
 
 * The whole passage is an elaborate ptm. ' Stick ' is also ' punish- 
 ment ' and 'the pressure of hands' means also 'oppressive taxes.' 
 The other puns are obvious from the translation. 
 
38 
 
 haughtily: 'You wicked ruffian, whither do you hope to 
 escape, you infamous Vidyadhara ?' While the prince was 
 lashing the Vidyadhara with these bold words, a sudden 
 flash of lightning came ; and the Vidyadhara fled, terrified 
 at the lightning. Then Prince Amarachandra said : ' Now, 
 lady, who are you?' She answered: 'On the southern 
 ridge of the Vaitadhya mountain there is a city named 
 Gaganavallabha ; in it dwells a Vidyadhara named Pavana- 
 gati, and. I am his daughter, Chitralekha by name. One 
 day, as I was standing at a window, I was carried off by a 
 Vidyadhara named Vasava, and he brought me here. Then 
 you delivered me. He who now approaches must be my 
 husband Kiranavali.' Thereupon Kiranavali asked Chitra- 
 lekha : ' My good lady, who is this man ?' She answered : 
 ' This man rescued me from the Vidyadhara.' Kiranavali 
 was pleased, and gave the prince the power of entering 
 another body.* He also gave him a necklace, and said : 
 ' By the virtue of this necklace you shall escape defeat in 
 the day of battle.' After this conversation they all went 
 to their own place. The prince related the events of the 
 night to his father. His father, pleased with his extra- 
 ordinary courage, gave him the appanage of a prince, t At 
 this conjuncture an ambassador arrived, and delivered 
 respectfully this message to the king in open court : ' In 
 the city of Cripura there is a king of the name of Crishena 
 — his daughter Jaya§ri is approaching womanhood. One 
 day the king said to her: "My dear child, what kind of 
 husband would you like : an accomplished or a handsome 
 or a rich husband?" His daughter answered: "A high- 
 bom and affectionate husband must be sought for." The 
 king said: "My dear girl, how is he to be discovered?" 
 He then went to bed at night full of anxiety about this 
 matter, and while he was lying in a semi-wakeful condition, 
 the goddess of his family said to him in a dream : " King, 
 
 * For a similar story see my translation of the ' Katha Sarit S4gara,' 
 vol. i., p. 22, with note. See also pp. 417, 418 of the same volume, and 
 pp. 353 and 627 of vol. 11. 
 
 f Kwm&la/ra hhuktih, perhaps for Icumdra hhuikUh. In the story of 
 Met&ryya a territory is given humdra hhuktya/i. 
 
39 
 
 you must construct a pavilion for the Svayamvara; the 
 man who pleases her when she sees him must be her 
 husband." Then I was sent here by the king. Now, send 
 Prince Amarachandra.' Accordingly the prince was sent, 
 and was conducted into the middle of the city with great 
 pomp. Then, on the day of the Svayamvara all the 
 princes, splendidly arrayed, sat down on elevated plat- 
 forms; Jaya5ri entered, having adorned herself magnifi- 
 cently, accompanied by the female warder. She passed by 
 all the other princes, and threw the garland of selection 
 upon the neck of Amarachandra. The princes said : 
 ' Prince Amarachandra, you must meet us before you 
 celebrate your marriage.' When the prince heard this, 
 he said to himself : ' I will first test the love or aversion 
 of the charmer for whom all this effort is being made, 
 for 
 
 ' A loving lady gives life, but one fuU of hate takes it away ; 
 Whether there be love or hate, a lover is apt to move anger in a 
 woman. 
 
 Moreover, it has been said : 
 
 ' His own queen* kiUed Viduratha with a weapon concealed in her 
 braid, 
 And an alienated wife killed the King of Benares with an anklet 
 dipped in poison.' 
 
 The prince accordingly deliberated with his friend the 
 minister, and spread the false rumour that he had a head- 
 ache; then he employed his power of entering another 
 body; the story went about that the prince was dead. 
 When the princess heard this report she demanded fire- 
 wood for her funeral-pyre ; and did not desist, though her 
 father and all the people and the princes did their best to 
 dissuade her.t The princes asserted that Prince Amara- 
 chandra died of the fear which their threat had produced. 
 
 * Dr. Fitzedward Hall, in his introduction to the 'V4savadatta 
 of Subaaidhu,' informs us that this queen's name was Bindumati. It 
 is referred to in the ' Nitisara of Kamandaki,' vii. 54, and by ' Kulliika 
 on Manu,' vii. 153, but no further details are given. 
 
 ■f For a similar test see my translation of the ' Eatha Sarit Sagara,' 
 vol. ii., p. 12. 
 
40 
 
 The princess dressed herself in white, and, mounted on a 
 horse, approached the pyre which had been made for 
 Amarachandra. Then the minister said : ' The princes 
 assert that Amarachandra died from fear of them; now, 
 in the family of our sovereigns a reproach like this makes 
 even the dead live again.' The princes said : ' If you have 
 the power, bestow life on Prince Amarachandra.' Imme- 
 diately after this speech the prince recovered life by, means 
 of his previously acquired power. The princes said to him : 
 'Engage in combat before you celebrate your marriage, 
 otherwise it will not be permitted.' Having made himself 
 ready to battle, the prince, by the virtue of his necklace, 
 conquered his enemies. Then Amarachandra celebrated 
 his marriage, and returned to his own city, which he 
 entered with great pomp. 
 
 In the meanwhile the joyful occasion was being cele- 
 brated by King Sundara with a dance of marionettes ; a 
 puppet was dancing there on a bamboo. At this moment a 
 wandering hermit came flying through the air. He im- 
 proved the occasion in these words : ' King, look at the 
 puppet-show in your inner self ; why do you gaze on an 
 external puppet-show ? For this continuance* of yours is 
 the stage ; your great name is the bamboo ; " the four 
 migrationst of the soul are the four puppets ; the four sins 
 are the pegs, being anger, pride, delusion, and avarice; 
 the eight actions are the drums; human forms are the 
 attendants that tire the puppets ; this intelligence!: is the 
 master of the puppet-show.' When King Sundara had in 
 these words been instructed by the wandering hermit, he 
 placed the prince on the throne and took a vow. Amara- 
 chandra with his consort Jaya9ri performed the functions 
 of royalty. Now, the king was a slave to his passions. 
 One day the king saw a man in Jaya9ri's palace. Having 
 been called by the prince, he entered his hall of audience 
 
 ♦ StJiAti. See the translation of the ' Sarva Dar9ana Sangraha,' 
 
 t Bito the bodies of men, animals, gods, and inhabitants of hell. 
 I t/Vwo' yam. 
 
41 
 
 to set his guards in readiness, and then he saw the very 
 
 same man seated on the royal throne, and he exactly 
 
 resembled the king himself.* The king left the city and 
 
 went into the open country. In the meanwhile a minister 
 
 named Kuruchandra was sent with a sword to kill the man. 
 
 When the minister saw him he was astonished. He said : 
 
 ' Who are you ?' The man answered : ' I am King 
 
 Amarachandra.' The minister questioned him about all 
 
 the secrets of the government. He told them all. Then 
 
 the two were made to undergo an ordeal. They both 
 
 passed it successfully. The god, by virtue of his divine 
 
 influence, made the king forget his power of entering 
 
 another body. The king was banished by the minister, 
 
 and went to a foreign land. He went up a mountain to 
 
 commit suicide. He began to recite his wishes for the 
 
 next birth. At that moment a hermit in a statuesque 
 
 posture in a cave, foreseeing his future birth, said with a 
 
 loud voice: 'King, do not act rashly.' When the king 
 
 heard this he was astonished, and went and worshipped 
 
 the hermit. The hermit said : ' King, why are you 
 
 resolved on renunciation ?' The king said : ' Holy sir, 
 
 what is the cause of my being driven from my throne ?' 
 
 The hermit said : ' King, in a former age, in the city of 
 
 Meghapura, there was a king named Megharatha. He had 
 
 a minister named Priyankara, and a disbursing officer 
 
 named Qubhankara. Priyankara was exceedingly correct 
 
 in his conduct and discreet. One day he took a vow that 
 
 he would restrict himself to a certain space at night. His 
 
 vow was that he would not go to the door of his house at 
 
 night. In the meanwhile the king sent to summon the 
 
 minister. The minister declined to go. The king flew 
 
 into a passion, and said that if he would not come he must 
 
 give up the seal. He gave up the seal sooner than break 
 
 his vow. The king said to ^^bhankara : " You must take 
 
 it." He answered :" No, indeed. In your majesty's service 
 
 one cannot, even by the sacrifice of one's body, manage to 
 
 * A remarkably similar incident will be found in Longfellow's ' King 
 Robert of Sicily.' 
 
42 
 
 obtain a couple of ghatikds* time to devote to one's religious 
 duties. So what profit is there of this royal service ?" The 
 king in his despondency said : " Then, what am I to do ?" 
 The minister said : " Give back the seal again to Priyan- 
 kara with every mark of respect." The king went to the 
 minister's house and conciliated him. The two ministers 
 began to entertain a strong mutual regard. Finally they 
 both took a vow. (yubhankara said to Priyankara : "At 
 the favourable moment you' must admonish me." Priyan- 
 kara consented. Then they both went to heaven. Here is 
 the god, the soul of Priyankara, that caused you to be 
 banished from your kingdom, and you are the soul of 
 ^ubhankara, Amarachandra by name.' 
 
 Thereupon that god appeared in visible form in the 
 very place where they were. The god said : ' I came to 
 admonish you : you must not entertain unfavourable 
 thoughts with regard to the queen, t The forms that 
 appeared were assumed by me.' When the king heard 
 this, recollection of his former birth arose in his mind. 
 The god dismissed the king to his place. Amarachandra 
 also, having established his son in his kingdom, and 
 observed his vow faithfully, obtained salvation. Here ends 
 the story of Amarachandra having reference to meditation. 
 
 People who offer worship to the mighty Jina with unbroken full 
 
 dry grain, 
 Obtaia an unbroken series of pleasures, 
 As a couple of parrots performing worship to the Jina with dry 
 
 grain 
 Obtained unbroken everlasting happiness. 
 
 Here follows the story of the couple of parrots, having 
 
 reference to the offering 
 Stoey op the Couple of Pakeots. . , , . ^ 
 
 of whole gram. I 
 
 In this very land of Bharata is a city named Siddha- 
 
 pura. In a park outside the city is a chaitya sacred to the 
 
 * Sorae say that a gJiatikd is twenty-four minutes ; some consider it 
 equal to a muhurta, or forty-eight minutes. — Monier Williams, s. v. 
 
 t This translation is conjectural. 
 
 % In the text there is an explanatory note on the above verses which 
 I have omitted. 
 
43 
 
 first Jina of the present yuga ; in front of that temple of 
 the Jina is a great fragrant mango-tree. In it dwelt a 
 couple of parrots. Now, once on a time the hen-parrot 
 said to her mate : ' Parrot, you must bring a head of rice 
 from the rice-field ; I am suffering from a longing for it.' 
 The cock-parrot answered : ' My dear, this field belongs to 
 King ^rikanta ; if anyone takes a head of rice from this 
 field,, the king takes his head from him.' When the hen- 
 parrot heard this, she said : ' Husband, there is no male in 
 the world such a coward as you. You wish to see your 
 wife die before your eyes in order to save your own life.' 
 When the cock-parrot had heard this speech of the hen- 
 parrot, he felt absolutely regardless of his own life, and 
 brought some heads of rice from the rice-field. In this 
 way he went on continually bringing heads of rice for his 
 beloved before the very eyes of the keepers of the field. 
 Then one day the king came to that field, and saw that in 
 one part of it the rice had been devoured by birds. He 
 said to the keepers of the field : ' How comes it, pray, that 
 the field has been spoiled by birds ?' Then the keepers of 
 the field answered : ' King, a certain cock-parrot is for ever 
 carrying off heads of rice ; though we are on the look-out 
 for him, he escapes like a thief.' Then the king, being 
 angry, said : ' You must set nooses and catch that parrot, 
 and bring him before -me, in order that I may put him to 
 death like a thief.' Accordingly, one day those men, in 
 accordance with the king's order, entrapped in a noose and 
 caught the cock-parrot; then they went with him to the 
 king. Then the hen-parrot came after the cock-parrot 
 lamenting. In the meanwhile those men produced the 
 cock-parrot before the king, saying : ' Your majesty, here 
 is that very cock-parrot that spoiled the rice-field.' The 
 king drew his sword and prepared to kill him. Thereupon 
 his wife, the hen-parrot, threw herself between the king 
 and the cock-parrot, and said to the king : ' My lord, do 
 not kill this husband of mine, the king of birds, that saved 
 my life, but let him go free. This husband of mine 
 counted his life but as straw to save mine ; I, king, had a 
 
44 
 
 longing for your rice, and he satisfied it.' When the king 
 heard that he laughed, and said to the parrot : ' Parrot, 
 you are said to be a wise bird. How do you show your 
 wisdom by throwing away your life for the sake of a female?' 
 Then the hen-parrot said : ' My lord, a brave man dis- 
 regards mother, father, and other relations, and abandons 
 his life for the sake of his consort, as you, king, once on a 
 time abandoned your life for the sake of ^i^idevi. So 
 wherein is this cock-parrot to blame?' The king was 
 astonished at her speech, and vexed, and said to himself : 
 ' How does this hen-parrot know my history ?' He then 
 said to her : ' Tell me, hen-parrot, how came you to use 
 me as an illustration ? Tell me the whole story ; I feel 
 great curiosity about it.' The hen-parrot said : ' My lord, 
 long ago in your city there was a witch ; she was full of 
 many tricks and treacheries, and your wife paid her much 
 attention. One day your wife ^ridevi made this request to 
 the witch : " My good woman, I have become the most 
 unfortunate of all the queens, so do you bestow on me 
 some expedient by which I may become the king's darling." 
 Then the witch gave her a fascinating spell. By the power 
 of that spell she became the king's favourite, and was made 
 the head queen, superior to all the ladies of the harem. 
 Then she gave gifts, and enjoyed pleasures at will. One 
 day that witch said to the queen : " Have you not, queen, 
 gained all your heart's desires ?" She answered : "Thanks 
 to you, I have obtained them all. But I wish to test the 
 affection of the king, whether he will make his life or death 
 dependent on my life or death ; this is the real test of 
 affection." The witch said: "If this is your object, take 
 herbs which are to be applied to the nose, in order that 
 you may be as dead. Afterwards I will restore you to life 
 with another root." The queen took thfe potent herbs, and 
 the witch went to her own place. Thereupon the queen 
 (^ridevi, having applied the herbs to her nose, lay down 
 to sleep by the side of the king. In the morning she 
 appeared to be dead. Accordingly in the king's palace a 
 sou^d of lamentation arose. Everybody began to lament, 
 
45 
 
 saying : " The queen is dead — is dead." Then, by the 
 command of the king, many people skilled in spells and 
 amulets* came together to see her, but they also gave her 
 up. Then the ministers said to the king : " Your majesty, 
 let the last rites be performed to her corpse." The king 
 said : "Let me also be consumed with fire along with her." 
 The people exclaimed : " Sir, it is not fitting that a man 
 should die for the sake of a mere woman." The king said : 
 " What will not affection do ?" So he quickly got together 
 logs of sandalwood, and in spite of many similar remon- 
 strances would not desist. Then, while the drums were 
 beaten and the people shed tears, the king proceeded to 
 the cemetery, and making a funeral-pyre, he prepared to 
 enter the flame with his darling wife. At that moment a 
 witch came running up, making a lamentation while still 
 at a distance, and Said to the king : " Sir, do not do that 
 rash act." The king said : " Eeverend lady, I wish to live 
 with my beloved." The witch said : " If that is so, wait a 
 moment, and I will restore your beloved to life, in the sight 
 of all the people." When the king heard that, his heart 
 became full of joy. Then she put another root into the 
 nose of the queen, and she recovered. When the king saw 
 her alive he danced with his arms in the air. Then the 
 king returned into the city with (yridevi, and bestowed on 
 the witch the gift of five things. The king ruled with 
 Cridevi as his consort. The witch died, and was born again 
 as a hen-parrot. Just now, when I saw Cridevi at your 
 side, I remembered my former birth.' 
 
 When the queen heard this speech of the hen-parrot, she 
 said : ' Eevered one, how comes it that you were born as a 
 bird ?' The hen-parrot said : ' Queen, owing to the power 
 of actions souls go through all conditions.' When the king 
 heard this he was pleased with the couple of parrots, and 
 granted immunity from death to the cock-parrot. He said 
 to the keepers of the rice-field : ' You must leave out every 
 day near the field a drona of rice for this pair of parrots.' 
 
 * Yemtra. The word may perhaps mean ' blunt surgical instru- 
 ments.' 
 
46 
 
 When the couple of parrots heard this, they flew away and 
 went to the mango-tree. Then the hen-parrot, having had 
 her longing satisfied, laid a couple of eggs ; and at the 
 same time her rival, the other hen-parrot, laid an egg in 
 her own nest. While she went to get grain, the first hen- 
 parrot carried off her egg out of jealousy. When she 
 returned and looked for her own egg, lo ! it was not to be 
 seen. Then she fell unconscious on the earth. When the 
 first hen-parrot saw her lamenting, she brought back the 
 egg and laid it once more in the nest. After rolling on the 
 earth, the second parrot returned once more to the nest, 
 and saw her own egg, at which she was delighted. On 
 account of this the former hen-parrot was doomed to suffer 
 for her sins hereafter, but as in her repentance she returned 
 the egg, she became liable to suffering in one birth only. 
 Prom the two eggs sprang one cock and one hen-parrot ; 
 and the parent birds brought rice from that heap of rice 
 that was placed for them by the king's orders, and so 
 nourished their young ones. Now, one day there came to 
 that temple of the Jina a wandering holy hermit, who 
 possessed supernatural knowledge. The king went with a 
 crowd of men and women to pay his respects to the hermit. 
 Then, having done obeisance to the holy man, the king 
 asked him the fruit of offering whole grain. Then the holy 
 man said ; 
 
 ' Men who offer worship to the mighty Jina with unbroken full dry 
 
 grain, 
 Obtain an unbroken series of pleasures.' 
 
 Hearing this fruit of offering whole grain, all the people 
 became eager about it, and kept offering whole grain. 
 Then the parrots said: 'Let us also offer whole grain.' 
 So both of them made that offering. One day they said to 
 their young ones : ' Do you also place unbroken grain in 
 front of the mighty Jina, that you may obtain unbroken 
 felicity.' So all the four every day with great devotion 
 offered whole grain to the mighty Jina, and when their 
 allotted period came to an end, they died and went to the 
 world of the gods. After enjoying the pleasures of the 
 
47 
 
 gods, the soul of the cock-parrot became a king of the 
 name of Hemaprabha, in the city of Hemapura-. The soul 
 of the hen-parrot also fell from the world of the gods, and 
 became Hemaprabha's wife, Jayasundari by name. The 
 second hen-parrot also, after wandering about in the course 
 of mundane existence, was born as another wife of Hema- 
 prabha's, Eati by name. The king had five hundred other 
 wives also, but the two first wives were most dear to him, 
 owing to the fact that affection had subsisted between them 
 and the king in a previous birth. One day the king con- 
 tracted a painful burning fever. At one moment he rolled 
 on the ground, at another he anointed his limbs with 
 sandalwood juice, and at another he rolled on the bed; 
 still, he could not obtain any relief. Then physicians 
 skilled in spells applied their remedies ; but no one's 
 remedy took effect on the king. Then an expiatory rite 
 was performed ; a great ceremony in honour of the mighty 
 Jinas was performed in the Jaina temples ; the deities of 
 the clan were worshipped ; but still the fever-heat in the 
 king's body was not allayed. After all this, during the 
 course of the night a certain Eakshasa appeared, and said 
 to the king : ' King, are you asleep or awake ?' The king 
 said : ' How can I sleep ?' The Eakshasa said : ' If one of 
 the queens makes herself a victim and hurls herself into 
 the sacred fire-pit you will recover ; otherwise you have no 
 chance.' When the Eakshasa had said this, he went to 
 his own place. The king said to himself : ' Is this all a 
 juggling delusion, or have I seen ^ dream to this effect 
 owing to the suffering which has reduced me ? No,' this 
 cannot be a dream, for I saw the Eakshasa before me in 
 bodily presence.' So when the king woke up in the morn- 
 ing he told Sumantrin the occurrence of the night. He 
 said; 'Let this expedient even be adopted to save your 
 life.' Then the minister told the story of the Eakshasa in 
 the presence of all the queens. Though they heard the 
 story, all the queens remained with their eyes fixed on the 
 ground out of regard for their own lives. Thereupon the 
 queen consort Eati, with the lotus of her face expanded, 
 
48 
 
 said this : ' If the king's life is saved by the sacrifice of 
 mine, I shall have attained all my objects.' Then the 
 minister had made a window and under it a ^eat fire-pit. 
 The queen adorned herself, and said to the king : ' My lord, 
 live by means of my life. I will enter the fire.' The king 
 said: 'Queen, do not abandon your life for my sake; I 
 will endure the consequences of my actions committed in a 
 previous state of existence.' Then the queen said : ' My 
 lord, if my life is to be lost for your sake, let it go.' 
 Having said this, she ascended to the window and pre- 
 pared to throw herself into the fire-pit. Thereupon the 
 Kakshasa, pleased with her courage, said : ' My good lady, 
 I am pleased with your courage, so ask your heart's desire.' 
 The queen said : ' The king, Hemaprabha by name, who 
 was given to me by my father and mother, is my boon,* 
 so I ask for him ; I do not require any other.' The Eak- 
 shasa answered : ' Nevertheless, ask one, since the ap- 
 pearance of a god should not be void of fruit.' The queen 
 said : ' If the case is so, let my husband live for a long 
 time free from disease.' The Eakshasa said : ' So be it ;' 
 and having said this, he went to his own place. Then the 
 king was pleased, and said : ' Queen, ask a favour from me ; 
 you have bought me as your slave with the price of your 
 life.' The queen said : ' If this is so, let the boon be laid 
 up in store ; when I ask for it, it should be given.' One 
 day after this Eati was propitiating the family goddess in 
 order to obtain a son, and she said : ' If I am blessed with 
 a son, I will offer up the son of Jayasundari as a victim in 
 your honour.' t As fate would have it, both the queens 
 had born to them sons endowed with many auspicious 
 marks. The queen consort Eati was much pleased, and 
 said to herself : ' The family divinity has bestowed a son 
 on me ; so how can I offer her the son of Jayasundari as a 
 victim ?' While she was turning it over in her mind, she 
 
 * The word translated ' boon ' also means ' husband.' 
 t For the subject of human sacrifices in India, see Dr. B4jendra 
 Ii41 Mitra's essay referred to on p. 445 of vol. i. of my translation of 
 the ' Eatha Sarit S&gara.' Many other references will be found in the 
 index at the end of vol. ii< 
 
49 
 
 hit on a device. She said to herself : ' I will do what I 
 
 want by means of the king's boon.' Having determined on 
 
 this, she watched her opportunity, and said one day to the 
 
 king : ' My lord, do you mean to grant me the boon which 
 
 you promised me some time ago ?' Then, on the strength 
 
 of that boon, she asked the king to give her the government 
 
 of the kingdom for five days. The king consented. Then 
 
 the queen began her five days' rule. So in the last watch 
 
 of the night she had Jayasundari's son brought ; she gave 
 
 him a bath, and worshipped* him with sandalwood, 
 
 flowers, and grain, and laid him on a frame, and placed 
 
 the frame on the head of a slave-girl ; and so, surrounded 
 
 with a train, and with drums beating, she went to worship 
 
 the goddess. At this point a Vidyadhara named Stiri, lord 
 
 of Kanchanapura, who was travelling through the. air in a 
 
 sky-chariot, saw the boy on the frame ; so he carried off the 
 
 prince and put in his place another boy that was dead ; he 
 
 then returned to his own place and gave the prince to his 
 
 own wife. Then the queen-consort Eati took the dead boy 
 
 to the temple of the goddess, and dashing him down on the 
 
 ground, accomplished her desire. Jayasundari, deprived 
 
 of her son, spent her days in great affliction. Then that 
 
 Vidyadhara Stiri, in the city of the Vidyadharas, gave that 
 
 boy the name of Madanakumara. In time he acquired the 
 
 magical arts of the Vidyadharas. One day, as he was 
 
 rokming through the air in a chariot, he saw his own 
 
 mother seated at a window afflicted at the loss of her son. 
 
 Then Madanakumara, filled with great affection, seized his 
 
 own mother and put her in the chariot ; and the queen could 
 
 not be satisfied with gazing on that prince. Then the 
 
 queen's attendants, seeing that Jayasundari was carried off, 
 
 cried out with a loud voice. But though King Hemachandra 
 
 was very brave, what could he do on the ground against 
 
 a Vidyadhara ? Then the king said to himself : ' This 
 
 second calamity is like the rubbing of salt into a wound ; 
 
 first comes the death of my son, next the carrying off of 
 
 * The point that a human victim is also an object of worship is, I 
 think, brought out by Mr. Frazer in the ' Golden Bough.' 
 
 4 
 
50 
 
 my wife.' On this account he spent his days in sorrow. 
 
 In the meanwhile the Vidyadhara Madanakumara had 
 
 carried off his mother, and was with her in a garden of 
 
 his own city, in the shade of a fragrant mango-tree near 
 
 a tank. But the soul of the hen-parrot that was in the 
 
 world of the gods, owing to its affection for the Vidyadhara 
 
 in a former life, perceived by its limited knowledge what 
 
 was going on, and said to itself : ' Oh ! the nature of the 
 
 universe ! Here is my brother carrying off his own mother 
 
 with the intention of marrying her ; so I will admonish 
 
 him.' Then she assumed two forms, that of a male and 
 
 that of a female ape, and came to the mango-tree. Then 
 
 the male ape said to the female ape : ' My dear, this is 
 
 called the bathing-place of the aspirant : animals that 
 
 plunge in this water attain the condition of humanity; 
 
 men that plunge in here acquire, owing to the virtue of this 
 
 bathing-place of the aspirant, the condition of gods ; about 
 
 this there is no doubt.* Now, there are two human beings 
 
 sitting here in the shade of this fragrant mango-tree.' The 
 
 female ape said : ' Think intently of their form, and leap 
 
 into this well, that you may become a woman and I will 
 
 become a man.' Then the monkey said : ' Pie ! fie ! who 
 
 would mention the name of this man who has carried off 
 
 his mother with the idea of marrying her ? What desire 
 
 have we for the form of that villain ?' When they heard 
 
 this speech of the monkey, both the Vidyadhara and his 
 
 mother were astonished. The Vidyadhara said to himself : 
 
 ' How can I be her son ?' The queen said to herself : 
 
 ' How can this Vidyadhara be my son ?' While they were 
 
 both engaged in these reflections, the Vidyadhara said. to 
 
 the male monkey : ' Great sir, how can this be true ?' The 
 
 monkey replied : ' It is indeed true : about this matter there 
 
 * Compare Jaoobi's introduction to his edition of the ' Paricishta 
 Parvan,' p. 26. This incident is found in the story of EAjasimha in 
 the ' Kath& PrakaQa,' as appears from an analysis of a MS. of that 
 work in the India Office Library, made by Professor Eggeling, which 
 he has kindly lent me. A female monkey becomes a woman by 
 throwing herself from a tree at the time of sanhramana ; but the male 
 monkey, her mate, is afraid to imitate her example, and retains his 
 simian nature; 
 
51 
 
 can be no doubt ; if you do not believe it, in this mountain- 
 thicket there is a hermit, who possesses absolute knowledge, 
 now performing austerities in the statuesque posture; go 
 and ask him.' When the two monkeys had finished this 
 conversation, they disappeared. Thereupon the Vidyadhara 
 prince, accompanied by his mother, went into the mountain- 
 thicket, and said to the hermit that possessed absolute 
 knowledge: 'Eevered sir, is the tMng asserted by the 
 monkey true ?' The hermit replied : ' It is indeed true ; 
 but I will not relate the facts, for fear that it may impede 
 my meditation. There is a man possessing absolute know- 
 ledge in the city of Hemapura, who will tell you the whole 
 story.' When the Vidyadhara prince heard this, he humbly 
 bowed before the hermit and went to his own city. He 
 left his first mother in a solitary place, and went to his 
 second mother, and said to her : * Mother, who is my real 
 mother, and who is my father ?' Then the Vidyadhari 
 said : ' My son, I am your mother, and this Vidyadhara is 
 your father.' The prince said : ' No doubt, mother, this is 
 true, but I have a special reason for asking.' Then the 
 Vidyadhari said : ' Your father knows the real truth about 
 it.' Then he questioned the Vidyadhara, and he told the 
 story of the frame, and continued : ' Consequently, I do not 
 really know who your parents are.' Then the prince said : 
 ' The monkey and the hermit possessing absolute know- 
 ledge said that the woman I have brought here is my 
 mother ; so I will go to the hermit possessing absolute 
 knowledge in the city of Hemapura, and so remove my 
 doubt.' When he had said this, he went with his mother 
 to Hemapura, and there put a question to the possessor of 
 absolute knowledge, while Jayasundari took a seat in the 
 midst of a crowd of women. At this moment King Hema- 
 prabha, accompanied by his attendants, was receiving 
 religious instruction from the mouth of his spiritual pre- 
 ceptor. Then the king, seizing a favourable opportunity, 
 said to the possessor of absolute knowledge : ' Eevered sir, 
 who carried off that wife of mine, Jayasundari?' The 
 possessor of absolute knowledge answered : ' King, she was 
 
52 
 
 carried off by her son.' Then the king asked, with his 
 heart full of wonder : ' Eevered sir, whence has she a son ? 
 The only son that she had was devoured by accursed death. 
 She never had a second son. Your speech is not true. It 
 does not tally with facts.' Then the hermit, ia order to 
 remove the king's doubt, told the story of the family 
 goddess, and Madanakumara also heard the tale. Then he 
 was delighted at beholding his own father. So Madana- 
 kumara was reunited to his father, and great rejoiciug took 
 place. Then Jayasundari said to the possessor of absolute 
 knowledge : ' Eevered sir, what deed brought about my 
 separation from my son ?' The hermit answered : ' Because 
 in a former life, in your birth as a parrot, you took away 
 the egg of your rival for sixteen muhurtas* therefore in this 
 life you have been separated from your ^on for sixteen 
 years. For 
 
 He who causes joy or grief to another, even though it be no larger 
 
 than a grain of mustard, 
 Sows a seed in the fruitful field of the next life, and reaps abundant 
 
 fruit. 
 
 When Jayasundari heard this speech from the hermit 
 she was afflicted with remorse, and asked the forgiveness 
 of the queen-consort Eati, and Eati also asked her for- 
 giveness. Thereupon King Hemaprabha said to the hermit : 
 ' Eevered sir, what merit did I perform in a former life 
 that in this life I have obtained such a vast kingdom, with 
 Jayasundari for my consort ?' Then the hermit said : ' In 
 a former life, in your birth as a parrot, you, with your son 
 and daughter, offered whole grain to the mighty Jina ; 
 then you died and went to the world of the gods ; thence 
 you fell and obtained a kingdom.' When the king had 
 thus been instructed with regard to his former life, he 
 gave his kingdom to the son of Eati, and he and Jaya- 
 sundari and Madanakumara became hermits ; and after 
 they had observed their vow for a long time the three 
 died, and were born as gods in the seventh world of the 
 gods. After they have fallen thence, they will be born as 
 * A nmhuria is properly a period of forty-eight minutes. 
 
53 
 
 human beings and attain perfection. Here ends the story 
 of the parrot, having reference to the offering of whole 
 grain. 
 
 Worship that son of N^bhi* to whom the kmg of the gods gave his 
 
 thousand eyes, 
 Whose two feet with their host of naUs gleam as if with all the 
 
 sciences ; 
 The worship of the Jina is celebrated with sweet perfumes, incense, 
 
 and dry whole grain ; 
 With flowers, with choice candles, food-offerings, fruit and water. 
 A man obtains by the worship of the Jina with perfuraes a sweet- 
 
 smeHing body, strength, and beauty ; 
 Prosperity, and in addition surely the highest good. 
 As King Jayasiira, together with his wife, in his third birth, 
 Attained to salvation by worshipping the hermit, the mighty Jina, 
 
 with perfumes. 
 
 Now follows the story of King Sura, having reference 
 
 ^ to worship by 
 
 Stoey of King StJea and his Wife, Obtjtimati, j^jgons of Der- 
 
 WHO WERE BORN AGAIN AS KiNG SiMHADH- » 
 
 „ ,, , ; fumes. 
 
 VAjA AND Queen Madanayali. 
 
 In this very 
 -Bharatakshetra, on the mountain of Vaitadhya, in the city 
 of Gajapura, reigned a lord of the Vidyadharas, named 
 King Sura. He had a wife named Orutimati. One day a 
 god fell visibly from the world of gods, and became 
 conceived in her. Then, having become pregnant, she 
 was seized with a longing. After her longing had remained 
 two days without being gratified, she became feeble of body. 
 Then the king said to her: 'Queen, why are you so 
 afficted ?' She answered : ' As I have become pregnant, 
 there has arisen in me a longing to worship the gods in the 
 holy place on the Ashtapada mountain.' When she had 
 said this, King Sura, accompanied by the queen, went 
 to the Ashtapada mountain. There the queen performed 
 duly the ceremony of worship, with the sound of sharp- 
 sounding . kettle-drums, conchs, drums, and cymbals, and 
 then with delighted heart offered sweet-smelling perfumes 
 to the mighty Jinas. After she had performed worship, 
 and fulfilled her longing, the king and she proceeded to 
 
 * I.e., Bishabha. 
 
54 
 
 descend from the mountain. When they came to a dense 
 thicket of the forest, an intolerable smell was wafted 
 towards them. The queen was astonished in her heart, 
 and said to the king : ' King, what produces this evil 
 smell in this wood, which is full of the perfume of flowers ?' 
 He said : ' Do you not see, queen, in an open space in 
 front of us a great hermit standing in the statuesque 
 posture* with arms uplifted ? This evil smell arises from 
 his body, heated by the rays of the sun, defiled with dirt, 
 and afflicted with perspiration.' The queen said : ' My 
 lord, the law of the Jina is to be revered, but if the 
 hermit were to be washed with pure water, he would be 
 more agreeable; therefore, let his body be washed with 
 pure water, in order that his evil smell may depart.' Then, 
 at the earnest request of his wife, the Vidyadhara king 
 brought water in the hollow of a lotus and washed the 
 hermit's body. Afterwards the two of them anointed the 
 body of that hermit with sweet-smelling sandalwood 
 perfume ; then they bowed before him, and ascended their 
 chariot to make a pilgrimage to another holy place. Then 
 a swarm of bees, attracted by the sweet scent, left a treet 
 which was laden with a multitude of flowers, and settled on 
 the body of that hermit. The hermit endured patiently 
 the suffering caused by the bees also. At this juncture 
 the Vidyadhara and his wife, having worshipped the holy 
 places, came where the hermit was. The queen could not 
 see the hermit, so she said to the Vidyadhara : ' My lord, 
 here is that very spot where the hermit was, so how is it 
 that I do not see the hermit there?' The Vidyadhara 
 looked down, and saw what seemed a peg in the place 
 where the hermit had been. They both descended from 
 the region of the air and looked, and then they discovered 
 that the hermit was being devoured by bees. They were 
 both of them very much vexed, and said : ' Out on us ! 
 
 * A hermit, -while in this posture, does not bathe. See Dr. Hoernle's 
 ' Uv&saga Das4o,' appendix iii., p. 41. 
 
 f I have inserted the words ' a tree.' There is no corresponding 
 •word in the original. 
 
55 
 
 Instead of doing the hermit a good turn, we have done 
 him an injury.' Then they both joined to drive away the 
 bees ; and at that very moment, the effect of all former 
 acts of injury to living beings, which had suffering for a 
 result, having been destroyed, that hermit obtained limit- 
 less knowledge. Then the four kinds of gods came there, 
 and in succession praised the kevalin,-* and then King 
 Jayasura and his consort said to the hermit : ' Prince of 
 hermits, forgive our fault.' Then the hermit said: 'Do 
 not be afflicted in your minds ; every soul suffers the 
 consequences of every act that it commits. But the person 
 who, beholding a hermit defiled with dirt, exhibits 
 loathing, becomes, on account of the sin of that act, an 
 object of loathing in birth after birth, for — 
 
 ' Those men are not really defiled who are defiled with dirt, mud, or 
 
 dust; 
 Those who are defiled with the mud of sin are truly defiled in this 
 world.' 
 
 When Queen Crutimati heard this speech, she was 
 terribly afraid, and said : ' Eevered sir, I, wicked woman 
 that I was, felt loathing for you on a former occasion ;' so 
 again and again she clung to the hermit's feet and begged 
 his forgiveness. The hermit said : ' My good woman, do 
 not be afflicted. By thus asking forgiveness you have 
 destroyed the whole effect of your unholy deed ; but in 
 one birth you will have to suffer the due consequences of 
 your action.' When they had heard this explanation, 
 and afterwards an exposition of the law, Jayasura and his 
 consort returned to their own city. Then, after some time 
 had elapsed, both of them took a vow. They died, and 
 were born in Saudharma. When the period of his life in 
 the world of the gods had expired, the king fell from 
 heaven, and became a king of the name of Simhadhvaja, 
 in the city of Surapura ; the queen's soul became his wife, 
 by name Madanavali. Owing to attachment in the previous 
 life, that Madanavali became dearer to the king than any 
 
 * One who had obtained unlimited knowledge. The four kinds of 
 gods are bhavcmavai, vdnamamtara, jotisa, and vemdniya. — ^Weber, 
 ' Bhagavati,' p. 203. 
 
56 
 
 other lady of his harem. Now, it must be remembered 
 that, owing to her disgust at the hermit in her former life, 
 the guilt of an unholy act attached to her. That guilt 
 began to display itself. An evil smell arose in the body of 
 the queen. The people of the city fled, unable to bear that 
 evil smell. The king, seeing her condition, showed her to 
 the physicians. They said it was incurable, and they also 
 abandoned her. Then the king had a palace built in the 
 middle of the forest, and abandoned the queen there, 
 causing her to be guarded by trusty warriors stationed at a 
 distance. The queen said to herself : ' This is the result 
 of my actions in a former life, so I must bear it with 
 unflinching mind.' While she was going through these 
 reflections, she saw a pair of parrots in a fragrant mango- 
 tree. The hen-parrot said to her mate : ' My lord, tell me 
 some wonderful story.' Madanavali thought : ' I also will 
 listen, in order that I may forget my grief.' The cock- 
 parrot said : ' My dear, shall I tell you a fictitious tale, or 
 something that has actually happened ?' The hen-parrot 
 said : ' Tell me something that has actually happened.' 
 Then the cock-parrot told how there was a Vidyadhara of 
 the name of Jayasura, how his wife was named Crutimati, 
 how they went to Ashtapada, how they worshipped the 
 hermit with perfume, how they went to the world of the 
 gods, how they fell thence into the city of Surapura, and 
 became King Simhadhvaja and his wife Madanavali. Thus 
 the cock-parrot related the whole story of Madanavali from 
 the very commencement. The queen said to herself: 
 ' How does this bird know three lives of mine ? Never 
 mind, now I will hear what he has to say.' The hen- 
 parrot went on to say : ' My lord, where is that Madanavali 
 now ?' The cock-parrot said : ' You may see her sitting 
 before you alone in this palace.' The hen-parrot went on 
 to ask : ' My lord, is there any remedy for her complaint ?' 
 The cock-parrot said : ' This evil smell has attached to her 
 in this life because in a former birth she showed disgust at 
 a hermit ; if for seven days she worships the mighty Jina 
 three times a day with sweet-smelling substances, she will 
 
57 
 
 be relieved from this affliction in the form of an evil 
 smell.'* Then Madanavali, hearing this, threw down all 
 her ornaments as a present in front of the parrot couple ; 
 but they, after holding this conversation, instantly dis- 
 appeared. The queen, with her heart full of astonishment, 
 said to herseK : ' How does this parrot know my history ? 
 When I get a favourable opportunity, I will ask some 
 hermit, that possesses supernatural knowledge, the story of 
 the parrot ; for the present I will do what the cock-parrot 
 said. I will worship the mighty Jina with sweet-smelling 
 substances.' Accordingly she worshipped the mighty Jina 
 for seven days. After seven days her body became free from 
 disease, and the evil smell left her. Then the soldiers, 
 who were guarding her, brought the good news to the king 
 that the evil smell had left the body of Madanavali. Then 
 the king was delighted, and put her on an elephant, and 
 brought her to his own palace. Then he had great 
 rejoicings celebrated in the city. At this conjuncture the 
 man who took care of the public gardens said to the king : 
 ' King, to-day there has arrived in the gardens the hermit 
 Amritatejas, who possesses unlimited knowledge.' There- 
 upon Madanavali said to the king : ' My lord, this is a 
 cause of rejoicing, greater even than the cause of rejoicing 
 we had before.' Then the king, accompanied by Madana- 
 vali, went to pay his respects to the hermit. He bowed 
 before him, and listened to his exposition of the law. 
 Then Madanavali, choosing a favourable opportunity, said 
 to the hermit : ' Eevered sir, who is that cock-parrot that 
 instructed me when I had fallen into calamity?' The 
 kevalin said to her : ' My good woman, your husband in a 
 former life, being a god, descended from the world of the 
 gods, and put on the form of a parrot, and came to you.' 
 The queen again asked the kevalin : ' Eevered sir, is that 
 god present in this assembly of gods or not ?' The hermit 
 answered : ' It was that god that is standing in front of 
 you, wearing a jewelled bracelet as an ornament.' The 
 
 * See vol. i. of my translation of the ' Katha Sarit S&gara,' p. 25, 
 and the supplementary note on p. 628 of vol. ii. 
 
58 
 
 queen said to the god : ' Noble sir, when I had fallen into 
 calamity, I was most opportunely instructed by you. 
 What service can I render you as a return for that benefit?' 
 The god said : ' My good woman, on the seventh day 
 from to-day I shall fall from the world of gods, and become 
 the son of a Vidyadhara ; then you must admonish me.' 
 The queen agreed to do what he said, saying : ' If I have 
 the requisite knowledge, I will admonish you.' When the 
 god had. held this conversation he went to his own place. 
 Then the queen said to the king, her husband : ' My lord, 
 abandon your love for me ; I will take a vow before the 
 hermit.' The king said : ' Queen, when the proper season 
 comes we will both of us take a vow.' Then the queen by 
 great persistence broke the bond of affection, and took a 
 vow. The king became a lay disciple, and returned to his 
 own house. Madanavali went on performing penance. 
 Now, on the seventh day that god fell from heaven, and 
 became the son of a Vidyadhara. They gave him the 
 name of Mriganka. Gradually he grew up to man's estate. 
 Now, one night it happened that Madanavali, while 
 engaged in meditation at the door of her convent, was seen 
 by that prince Mriganka as he was roaming through the 
 air in a chariot. Then he descended from his chariot, and 
 told her of his supernatural power, and said to her : ' My 
 good lady, why do you perform a terrible penance ? If you 
 are performing it for the sake of enjoyment, then listen to 
 my words : I am a young Vidyadhara named Mriganka, and 
 I am now going to marry Eatnamala. But now that I have 
 seen you, I ask you to ascend my chariot ; I have no need 
 of Eatnamala. Come and enjoy with me the happiness of 
 the Vidyadharas.' Though he said this, and uttered many 
 coaxing speeches, Madanavali did not swerve from her firm 
 virtue. The more he exhibited the passion of love, the 
 more engrossed with her meditation was Madanavali. At 
 last, while she was bearing patiently his persecution, there 
 arose in her unlimited knowledge. Then the gods praised 
 her. Then Madanavali gave instruction in religion to that 
 Vidyadhara named Mriganka. Thereupon the Vidyadhara 
 
59 
 
 asked : ' Lady,* how is it that I have an affection for you?'. 
 Then Madanavali told him his three births, and said : 
 ' Hence it is that you fell in love with me. Now, abandon 
 passion, the cause of the ceaseless -revolution of births and 
 deaths. Strive to attain religion.' When the Vidyadhara 
 had heard about his former births from the kevalin,\ he 
 resolved on self-renunciation, and took a vow. Having 
 performed penance, he went to blessedness. Madanavali 
 also, having duly observed the way of life of a kevalin,X 
 and having thus prevented future births, obtained salvation. 
 Here ends the story of Madanavali, having reference to 
 the offering of perfumes by way of worship. 
 
 Moreover, whoever offers in front of the Jina an offering of food,§ 
 
 full of faith. 
 That man obtains the blessed happiness of men and gods, like the 
 
 ploughman. 
 
 He who, endowed with much faith, brings an offering to the moon- 
 like feet of the mighty Jina, 
 Enjoys the excellent enjoyments of gods, Asuras, men and snakes. 
 
 In this very land of Bharata there is a city named 
 
 Stoet of the Ploughman who became a King. " ' 
 
 it there was a 
 
 king named Surasena. Now, long ago there was a city 
 named Dhanya belonging to the family of that king, and 
 in the family of the same king there was a king named 
 Simhadhvaja. Now, in the entrance to that city a hermit 
 practising a severe form of penance had established him- 
 self in the middle of the road in the statuesque posture. 
 But the people entering the city thought him a nuisance, 
 and saying, ' This man is of evil omen to us,' persecuted 
 him. Therefore the god, who dwelt in the city, became 
 enraged at this time with the citizens. In the meanwhile, 
 as the hermit went on bearing patiently terrible per- 
 secution, unlimited knowledge arose in him, and at that 
 
 * In the original the masculine is used, 
 f The masculine form is used. 
 I KevaUpa/ryiiya. 
 
 § Nevajjam, this being a Pr&krit gdthd. In the Sanskrit passages 
 that follow, the Sanskrit equivalent ncdvedya is used. 
 
60 
 
 very moment he died. Then the god, who presided over 
 the city, made up his mind to kill all the citizens, but was 
 propitiated by the king by means of great devotion. Then 
 the god said : ' King, remove this city, and settle it some- 
 where else, in order that there may be security.' Then the 
 city was settled on another site, and thus arose the town of 
 Kshemapuri. Now, that god held the true faith, and so 
 he went and dwelled in the temple of Eishabha, in the 
 form of a lion, though that temple was in the forest. He 
 would not allow wicked people even to enter the temple. 
 Now, at this time a ploughman was driving his plough in 
 front of the temple, and his wife was bringing him his 
 dinner* from the city of Kshemapuri. In this way he 
 passed his days. Now, one day a wandering hermit came 
 there to worship the Jina. Seeing the hermit, the plough- 
 man also entered the temple. He bowed before the hermit, 
 and said : ' Eevered sir, how is it that I am so unhappy in 
 this human birth ?' The hermit said : ' In a former birth 
 you did not give gifts .to hermits — you did not make an 
 offering of food to the Jina ; it is for this reason that you 
 are deprived of enjoyments.' "When the ploughman heard 
 this, he took a vow in the presence of that hermit as 
 follows : ' From to-day I will set apart a portion of my own 
 dinner, and, making it into a ball, will offer it as a food- 
 offering in front of the Jina. Moreover, I will give gifts 
 lio the hermits to the utmost of my power.' The hermit 
 said : ' My son, having taken the vow, do not neglect to 
 perform it.' When the hermit had said this, he flew up 
 into the air. Accordingly the ploughman every day, when 
 his dinner came, presented a food-offering in front of the 
 Jina. One day his food came late, when he was very 
 hungry. He sat down to eat, and was lifting a morsel 
 to his mouth, when suddenly he remembered his vow. 
 Immediately he put down the morsel, and went into the 
 temple of the Jina with the food-offering. As he was 
 entering, he saw a great lion with a mouth terrible with 
 teeth. Then the ploughman said to himself : ' How can I 
 * BhaMa/m, probably boiled rice. 
 
61 
 
 eat my dinner without presenting the food-offering? 
 Whether I die or live to-day in the presence of the Jina, I 
 must certainly give him the offering.' So he adopted a 
 courageous course, and entered, and as he advanced into 
 the temple, the lion kept receding with backward steps. 
 The god was much pleased with this courage of his, and 
 when he had fearlessly entered the temple of the Jina, the 
 lion was not to be seen. After the ploughman had, with a 
 heart full of a weight of devotion, offered the food to the 
 august Jina, he returned to his own place. Then that 
 very god, in order to test the virtue of the ploughman, 
 appeared before him in the form of a hermit while he was 
 eating his dinner.* Just as the ploughman was lifting a 
 morsel to his mouth, the hermit appeared ; so the plough- 
 man, in pious joy, gave the hermit what he had taken to 
 eat. Then he took another handful of rice, and was 
 preparing to eat it, when again the hermit came in the form < 
 of an old man ; to him also he gave rice. When he was 
 again preparing to eat, the hermit came as a young man, so 
 he gave him what remained of his meal. Thus he gave 
 food to the hermit three times. Then the god was pleased 
 with his virtue, and revealed himself in his divine form, 
 and said to the ploughman : ' I am pleased with your 
 entire devotion to the faith of the adorable Jina, so ask a 
 boon.' Then the ploughman said: 'If you are pleased 
 with me, my lord, then separate me from this herd.' The 
 god said, ' So be it,' and returned to his own place. 
 The ploughman related to his wife the whole story of his 
 interview with the god, and she said : ' My lord, you are 
 fortunate, in that by your entire faith you have propitiated 
 the mighty Jina.' By thus welcoming his success she 
 earned merit. 
 
 Now, at this time there was in the city of Kshemapuri 
 Vishnu9ri, the daughter of King Surasena, an exceedingly 
 beautiful girl. As the king could not find a suitable 
 
 * Compare the beginning of Grimm's No. 81, Bruder Lustig. 
 St. Peter appears three times to him as a beggar, and Bruder Lustig 
 gives >iim three-fourths of his loaf and three out of his four kreuzers. 
 
62 
 
 husband for her, he proceeded to hold her Svayamvara, 
 and summoned to it all princes. On the day of the 
 Svayamvara all the kings, magnificently adorned, ascended 
 platforms. Then Vishnu9ri, decked with ornaments on all 
 her limbs, came among the suitors ; and at the same time 
 that ploughman, having heard of the Svayamvara, came to 
 see it. The female warder, having described in succession 
 the families of all the kings, at last came with Vishnu9ri 
 near the door. She saw the ploughman standing on his 
 plough. Being inspired by the god, the princess passed 
 over all the princes and chose the ploughman. Then her 
 mother and father were afflicted. They said : ' Unhappy 
 is our lot, since our daughter has chosen a ploughman.' 
 Then, too, all the kings were enraged. They said : 
 ' Though we were present, this girl has chosen a plough- 
 man. We cannot well blame the girl or the ploughman ; 
 the blame must fall on King Surasena, the girl's father, 
 because, after inviting us, he has given his daughter to a 
 ploughman. So we will kill this ploughman and seize her.' 
 Having said this, all the kings attacked the ploughman. 
 The ploughman for his part, animated with the might of 
 the deity, fought with them all, while they at once assailed 
 him. Then the ploughman, whirling aloft his plough, 
 cleft the foreheads of elephants, cut ojpen the heads of 
 horses, and dashed chariots ia pieces. Then all the kings 
 were astonished. They said to one another : ' Is this a 
 god, or a Vidyadhara, or is he some Siddha hero, that 
 such might is seen to be his ? So let us propitiate him 
 before he destroys us all.' Having said this, they joined 
 together, with Chandasimha at their head, and tried to 
 conciliate the ploughman, saying: '0 thou god, pardon 
 the impropriety which we committed.' Then the father 
 and mother, beholding such exploits performed by the 
 ploughman, made their daughter marry him, and cele- 
 bra,ted the ceremony with great rejoicings. They did 
 honour to the kings and dismissed them. The ploughman 
 enjoyed with Vishnu9ri the pleasures of royalty. One day 
 that god appeared before the ploughman in visible form, 
 
63 
 
 and said to him : ' Great sir, your poverty has vanished.' 
 He said : ' Thanks to you, ' I have obtained all that is 
 pleasant.' The god said : ' Whatever else you choose to 
 ask I will immediately give you.' The ploughman 
 answered : ' If it be so, my lord, let that city, which you 
 made desolate, be again inhabited owing to your favour.' 
 The god said : ' So be it.' Then he caused that city to be 
 inhabited. The ploughman remained enjoying ever new 
 pleasures with Vishnu9ri. And inasmuch as, even in this 
 world, the ploughman had obtained a kingdom by virtue of 
 the merit attained by offering food to the mighty Jinas, 
 knowing well the result of such a rite, he kept making the 
 food-offering in front of the Jiaa with his two wives every 
 day. Thus being immersed in happiness, he finds his 
 days pass like those of a god in the dogundika heaven. 
 Now, it happened that that very god, of whom we spoke 
 above, fell from heaven, his period having expired, and 
 became conceived in Vishnu9ri. When the full time had 
 come a son was born. The name of Kumsuda was given 
 to him. Gradually he grew up to be a young man. On 
 account of their affection in a former birth he was very 
 dear to the ploughman-king. After some time had passed, 
 he gave the kingdom to that son, and took a vow. When 
 he died, owing to the merit of the food-offering, he became 
 a god in the first world of the gods. He began to reflect by 
 means of his limited knowledge what good deed he had 
 done in a former birth to obtain such magnificence. Then 
 he discovered that he had obtained such good fortune by 
 means of an offering of food. Having thus discovered the 
 action that he himself performed in a previous birth, he 
 went every day to admonish his own son. In the last 
 watch of the night he said to him : ' King, listen to my 
 speech with an attentive mind. Because in a former birth I 
 gave with great devotion a food-offering to the Jina, 
 therefore this splendour has fallen to my lot. Moreover, 
 it came about by your favour and the favour of the Jina, 
 therefore do you also perform acts of worship to the 
 excellent Jina. I, your father, have become a god in the 
 
64 
 
 world of gods by the fruit of an offering of food to the 
 Jina, and I have come to admonish you on account of my 
 love in a previous birth. Therefore, let the religion of the 
 Jina be your refuge also.' After the god had in these words 
 warned his son, he returned to the world of gods. Owing 
 to the food-offering to the Jina, he will, after enjoying the 
 pleasures of gods and men, obtain salvation in the seventh 
 birth. Here ends the story of the ploughman, having 
 reference to worship by means of a food-offering. 
 
 I win tell the Btory of that Gandhabhadr4, who, having with great 
 
 devotion 
 Offered a candle in front of the Jina, obtained salvation. 
 
 Now follows the story of Dipa9ikha, having reference to 
 worship by means of a candle. 
 Story of DiPAfiKHA. j^ ^j^.^ Bij^rata there is a city named 
 
 Cvetambika. In it there was a king named Vijayavarman, 
 and a female servant named Gandhabhadra. One day she 
 heard the fruit of the merit of worshipping the Jina with a 
 candle thus described : 
 
 A beautiful body, a clear intellect, nnimpaired senses, 
 
 Grood eyes, long-continued strength, many auspicious marks on the 
 
 body. 
 And supreme lordship, are the fruit of giving a candle to the great 
 
 Jina.* 
 
 When she heard this, faith was produced in her. Then, 
 at the time of lighting lamps, she offered a candle in the 
 temple of the Jina out of her lawfully acquired earnings ; 
 and when her. life's allotted period was terminated she 
 died, and her soul was conceived again in that same city 
 in Jaya, the wife of King Vijayavarman. At that moment 
 the queen saw a flaming fire enter her mouth. The next 
 morning she told the king. The king said : ' Queen, you 
 will have a truly remarkable son.' Accordingly in the 
 third month a longing came on. The queen felt a desire to 
 worship gods and holy men, and to give gifts to the poor 
 
 * This passage is oorijecturally translated. In two of the MSS. 
 many words are omitted. In the Sanskrit College MS. some words 
 seem to be repeated. 
 
65 
 
 and wretched. The king had her longing satisfied, and 
 when the days were accomplished a son was born. The 
 ceremony of cutting the navel-striag was performed, and 
 the boy was called Dipa9ikha, because from the day of his 
 birth he had on his forehead a gem by way of a mark, and 
 it resembled the flame of a candle in brightness.* This 
 produced astonishment in the minds of all men. Now, at 
 this time there was in Kantipura a king named Vikra- 
 masena ; he had a daughter named Gandharvadatta. She 
 was proud of her skUl in playing the lyre, and so had a 
 high opinion of herself ; and she gave out that she would 
 accept as a husband any man that could beat her in 
 the accomplishment of playing the lyre. Then the king 
 had a building for a Svayamvara constructed. AU princes 
 were invited. Dipa5ikha also, having grown up to be a 
 young man, came to the Svayamvara. When all the 
 princes were seated on platforms, Gandharvadatta came 
 into the midst of the guests assembled for the Svayamvara, 
 When Dipa5ikha saw her, he said to himself : ' the skill 
 of destiny in composing the universe !' 
 
 Then Gandharvadatta saw Dipa^ikha. She said to 
 herself : ' This man is a jewel among men, even if he does 
 not possess skill in the pastime of playing the lyre. So 
 I must marry him.' Thus the princess fell in love with 
 Dipa9ikha at first sight. And at this conjuncture a man 
 of the name of Jalandharat cried out in the middle of 
 the guests assembled at the Svayamvara : ' Hear, all ye 
 princes ! The princess has made a vow that, if any one of 
 the princes assembled here shall surpass her in playing 
 the lyre, that man shall be her husband, t So now display, 
 each of you, your knowledge of the lyre.' Then, having 
 heard this, a conceited prince played the lyre. A mad 
 elephant was placed near ; the prince by playing the lyre 
 quieted the elephant. Then the princess thought : ' These 
 
 * For parallels see the notes to Miss Stokes' ' Indian Fairy Tales,' 
 p. 242 (Story of Phulmati Bani). 
 
 f Or from Jalandhara. 
 
 I A princess, also called G-andh9,rvadatta, makes the same promise 
 in the ' Katha Sarit Sagara' (vol. ii. of my translation, p. 431). 
 
 5 
 
66 
 
 princes show themselves very clever in the accomplishment 
 of music ; but if I hear the one whom I saw first I shall be 
 able to keep my promise.' Then another prince took up the 
 lyre. A barren tree was placed near him. By playing the 
 lyre he made the tree burst into blossom. Then another 
 took the lyre, and by playing it sweetly attracted a distant 
 deer.* Then yet another took it up. An elephant was 
 placed near. A mouthful of sweet food was given to the 
 elephant. • By playing the lyre the prince made the 
 elephant give up the mouthful when half devoured. All 
 the princes exhibited wonderful feats of skill of this 
 kind in playing the lyre. Then Gandharvadatta took 
 the lyre and played it sweetly. Then the sound made a 
 mad elephant come near from a distance. A deer also 
 came from a distance. That same barren tree was 
 clothed with flowers from its very root. An elephant was 
 made to surrender entirely a mouthful it had taken. All 
 the princes were astonished. They said to one another 
 that the princess was hard to win. Then the lyre was 
 given to Dipa9ikha, and he played it. All the people 
 there were eager to hear the lyre played by him ; but 
 he played it so well that everyone in the Svayanivara 
 pavilion went to sleep. Seeing them all asleep, Dipa9ikha 
 took a seal-ring from the hand of the princess, and a gold 
 bracelet from the hand of King Vikramasena ; he took 
 also the ornaments of all the others, and made a pile of 
 them in the middle of the Svayamvara pavilion. In a 
 moment the princes woke up and saw the heap of orna- 
 ments. In the astonishment of their minds they said : 
 ' Oh, what wonderful skill in playing the lyre he does 
 possess !' Gandharvadatta was delighted, and threw on 
 his neck the garland of election. The marriage was 
 performed with full ceremonial. After remaining there 
 some time, the prince set out for his own country, accom- 
 panied by Gandharvadatta. As he was going along he 
 reached the city of Pratishthana, and he encamped in a 
 
 * Compare Grimm's story of ' Der wunderliche Spielmami.' 
 
67 
 
 garden in the suburbs. And at this time it happened that 
 Lllavati, the daughter of Karka, the king of that town, was 
 bitten by a serpent. Saying that she was dead, they 
 proceeded to carry her to the funeral pyre. Dipa9ikha 
 heard the sound of the bier.* He said to Gandharvadatta : 
 ' My dear, they are carrying out a living person.' She 
 said : ' How do you know ?' He answered : ' I know by 
 the peculiar sound.' She said : ' How can you tell by the 
 sound ?' He answered : ' By means of spells one can 
 know all things.' She said : ' If it be so, then restore the 
 corpse to life.' So he sent a messenger of his own and 
 had the corpse stopped, and the ground near the pyre 
 anointed. When this had been done, the prince went 
 there, and was seen by King Karka. On seeing him the 
 king was astonished, and said to himself : ' Certainly 
 Lilavati will be restored to life.' The prince fastened up 
 his hair in a knot. Lilavati was set down on the ground 
 which the prince had anointed, and he, calling to mind 
 the spell, thus addressed Lilavati : ' Arise up, and, taking 
 a golden vessel, give me water to rinse my mouth.' The 
 princess rose up, and all the people were delighted. Great 
 rejoicings took place. When King Karka found out that 
 Dipa9ikha was the son of King Vijayadharma, t he gave 
 him his daughter Lilavati, and the marriage was cele- 
 brated. After staying there some days, he again set out 
 for his own country. As he was on his way, he came in 
 due course to Ujjayini, and, as fate would have it, encamped 
 there. Now, at the time of twilight he saw a blazing pyre. 
 The prince, when night had come on, went there without 
 telling his wife, and approached the pyre sword in hand. 
 While he was standing at the foot of a tree, an adept 
 in magic arrived. He drew a circle I and beat a cymbal, 
 muttering spells. Then a maiden came into the circle. 
 The adept said to the maiden : ' Come now, call to mind 
 
 * Vdhitra. 
 
 + He is called above Vijayavarman. 
 
 I See the word ' circle ' in the iadex at the end of vol. ii. of my 
 translation of the ' Kath& Sarit Sagara.' 
 
68 
 
 your guardian deity, for your last hour has come.' "When 
 he drew his dagger and said this to the maiden, she began 
 to weep. Then Dipa9ikha was filled with compassion at 
 hearing this lamentation of the damsel, so he drew his 
 sword from the sheath, and said to the maiden, 'Fear 
 not'; and presenting himself in front of the adept in 
 magic, he said : ' You scoundrel, you worst of villains, 
 are you not ashamed to kill this girl ? I will cut off your 
 head with this sword.' When the adept in magic heard 
 this heroic speech, his whole body trembled with fear, and 
 he forgot to repeat his spells. He said to the prince : 
 ' Noble sir, you ought not to impede me when intent on 
 performing magic rites. I am an adept named Bharabhnti, 
 and I have begun the employment of a spell for attracting 
 a beautiful maiden. The previous rites lasted twelve 
 months, and to-day, the crowning day of the whole 
 ceremony, I have drawn here by the might of spells this 
 princess for a sacrifice, so do not impede me.' Thereupon 
 Prince Dipagikha said : ' Noble sir, the slaughter of a 
 woman is a disgrace to a man of honour, so think no more 
 of murdering a woman, which involves great guilt. More- 
 over, you seem to be a man of a very attractive exterior, so 
 the slaying of a woman is peculiarly unbecoming to you.' 
 Then the adept in magic was ashamed. He said to the 
 prince : ' Distinguished sir, right well have you admonished 
 me. I am exceedingly wicked. So I abandon this wicked 
 enterprise, and I will now return to rny own place. You 
 must give back to King Avantivardhana this maiden 
 named Avantini.' The prince said : ' I will do so.' 
 Thereupon the adept went to his own place, and Prince 
 Dlpa9ikha returned to his camp with the maiden. He 
 related the adventure to his two wives, and in the morning 
 he handed over the girl to the king, Avantivardhana, and 
 related to him the circumstances. The king, Avanti- 
 vardhana, was pleased, and gave his daughter to Dipa9ikha. 
 The joyful wedding ceremony was performed. After the 
 prince had remained some time, he again continued his 
 march by regular stages towards his own country. As he 
 
69 
 
 was travelling along, he came to the city of Padmavati, 
 and encamped in a garden outside the city. When King 
 Maucha, the lord of that town, heard of it, he conducted 
 him into the city with great pomp. Now, it happened that 
 the following conversation arose in the court of that king. 
 King Mancha said : ' When the gods enter the body of a 
 human being, they do not say anything intelligible.' 
 Dipa9ikha said : ' King, do not say this. I assure you all 
 this that you doubt does happen.' The king said again : 
 'How can a superhuman being enter a human body?' 
 Dipa9ikha said : ' If you feel any curiosity about it, I will 
 myself show you.' Then the king summoned his own 
 daughter, named Kamalata. Prince Dipa§ikha placed her 
 in a circle, and thought on the spell in his own heart, and 
 summoned the great hero Hanuman. Then the medium* 
 whirled round like a wind-amitten leaf t and said nothing. 
 Then Prince Dipa9ikha thought instantly on the spell, and 
 then the medium began to speak. Dipa9ikha said : ' Let 
 other questions remain over for the present. First tell us 
 why there has been so much delay about this matter.' 
 The medium said : ' First, one has to look out for a suitajble 
 medium, furnished with all five senses unimpaired, because 
 one has to speak by the senses of another. Then I went 
 to the Himalaya and fetched the magic herbs ; then I 
 came here. This is the cause of the delay.' The lord of 
 the city of Padmavati asked other questions also. The 
 princess answered them all. Then the king was satisfied, 
 and Dipa9ikha dismissed the deity. From that time forth 
 Princess Kamalata talked like Sarasvati. Then Kamalata 
 was given to Dipa9ikha. After the prince had remained 
 there some days he went on with his four wives, and 
 arrived at the city of Cvetambika. There he was reunited 
 to his father, and great rejoicings took place. King 
 Vijayavarman established Dipa9ikha in his kingdom and 
 .took a vow. Dipa9ikha governed the realm. One day he 
 said in his heart : ' What meritorious act did I perform in 
 a former life to acquire such happiness as I now have ?' 
 * Patravi. f Compare Virgil, ' ^neid,' Ti. 46-51. 
 
70 
 
 While he was intently reflecting upon this, there arose in 
 his mind the recollection of his former birth. Then he 
 saw that it was the fruit of offering a candle; so he 
 practised religion with increased zeal. This is the story of 
 Dipa9ikha, having reference to worship by means of a 
 candle. 
 
 By giving a gift in common there results to many a common ad- 
 vantage, 
 
 And in this case the highest fruit is a state of happiness, like that 
 of Kuruchandra. 
 
 In illustration of this there follows the story of 
 
 „ „ „ Kuruchandra, having 
 
 Story of Kuruchandra and his Friends . ... ° 
 
 1,. 17' ' reference to giving. 
 
 VASANTADBVA AND KaMAPALA. ° ° 
 
 In Jambudvipa, in 
 this very land of Bharata, there is a city named Gajapura. 
 In it there was a king named Kuruchandra. Now, once 
 on a time the revered Cantinatha arrived in the garden 
 of Gajapura. King Kuruchandra went out with great 
 splendour to worship the revered Cantinatha. After he 
 had bowed before him he listened to his preaching, and 
 on obtaining a favourable opportunity, he asked the Jina 
 the following question : ' By what merit, my lord, did I 
 obtain such a kingdom ? Moreover, owing to what action 
 do five things, of which clothes and fruit are the principal, 
 come to me as a present every day ? As for those things 
 about which I ask, if I do not give them to others, I cannot 
 enjoy them myself. Tell me all this, my lord.' The holy 
 one said : ' King, you obtained the kingdom by a pious 
 gift. Now hear the act of merit by which you obtained 
 that fruit of merit : 
 
 'In this very land of Bharata there is a city of the 
 
 „ „ ^ „ name of Cripura. 
 
 Story of Kuruchandra in a Former Birth. ^ . , ^ ^ 
 
 In it dwelt four 
 
 merchants, who were friends, and they were known by 
 
 these names — Sudhana, Dhanapati, Dhane9vara, and 
 
 Dhanada. All four of them went to Eatnadvlpa to 
 
 acquire wealth. The four had a servant called Dronaka, 
 
71 
 
 who carried their provisions. One day they all saw 
 in a wood a great hermit ia the statuesque posture, 
 and they said : " Lo, a great piece of good fortune 
 has befallen us, in that this hermit, like a treasure of 
 quietism, has come within range of our eyes. So let us do 
 ourselves a kindness by giving him something." It 
 happened to be the time for the hermit to eat. So they 
 all four said to Dronaka: "Worthy Dronaka, give this 
 hermit something." So the hermit was relieved by 
 Dronaka, out of faith, with more food than they intended ; 
 and thus Dronaka placed to his credit an action which 
 would produce much auspicious fruit. Then, by the help of 
 their good action, they arrived at Eatnadvipa, and having 
 acquired wealth came back. By that very seed of merit 
 they became successful on all occasions. Now, Dhanapati 
 and Dhane9vara were very deceitful. They traded with 
 Sudhana and Dhanada on a system of subtle trickery. 
 But Dronaka was of a very guileless character. He was 
 born as yourself, Kuruchandra, to King Duhprasaha, in 
 the city of Gajapura, by his wife Crisundari, having been 
 foretold by a dream of the moon. In the meanwhile 
 Sudhaha and Dhanada died, and were born apart as sons 
 of merchants, the first in the city of Kampilya, and 
 the second in the city of Kartika. One was called 
 Vasantadeva, and the other Kamapala. As for those two 
 deceitful merchants, Dhanapati and Dhanefvara, when 
 they died, their allotted period of life having come to an 
 end, they were born as women on account of their deceitful 
 nature, one in Cankapura, and the other in Jayanti. One 
 was called Mailla, and the other Kesara. In course of time 
 they all grew up to be young men and young women. 
 
 ' Now, one day about this time Vasantadeva went from 
 
 the city of Kampilya to 
 How Vasantadbva and KAmapala _ ,, , . , ., 
 
 „, » Jayanti to acquire wealth. 
 
 OBTAINED THEIE WIVES.* ■' ^ 
 
 There, on the great moon- 
 
 * This is identical with the story of the two Brdhman friends in 
 book xiii. of the ' Katha Sarit Sagara.' See the remarks of Professor 
 Wilson, quoted by me in a note on p. 423 of vol. ii. of my translation. 
 
72 
 
 festival of the eighth day,* he saw Kesara in the garden of 
 Eatinandana, and she also saw him, Vasantadeva asked a 
 native of Jayanti: "Who is this lady?" And then a young 
 merchant named Priyankara, who had struck up a friend- 
 ship with him, said : " My friend, she is the daughter of 
 the merchant Panchanandin, and the sister of Jayantadeva, 
 and her name is Kesara." Then Vasantadeva made friends 
 with Jayantadeva. One day Jayantadeva asked Vasanta- 
 deva to a meal in his house. Then Vasantadeva saw 
 that Kesara was exceedingly beautiful. Now, it happened 
 that on this occasion Vasantadeva received flowers from 
 the hand of Jayantadeva, and Kesara's nurse, Priyankara 
 by name, thought that a very good omen. Then she said 
 to Kesara : " You also ought to make some present to 
 Vasantadeva." Kesara said : "Do whatever seems good 
 to you." Then Priyankara gave to VasantadBva, while in 
 the garden of his own house, clusters of Priyangu and 
 Kakkola fruits, and said to him : " My mistress Kesara 
 sends you these sweets, sprung from the trees planted 
 by Sundara with his own hands." Then Vasantadeva, 
 knowing her feelings, was delighted, and said to Priyankara : 
 " My good woman, you have done nobly ; you must in the 
 same way do another thing also, which it is suitable for 
 you to do." Then Priyankara went and told Kesara the 
 whole story, and Kesara was delighted. Now, it happened 
 that in the last watch of the night t Kesara had a dream to 
 the effect that she was married to Vasantadeva ; Vasantadeva 
 also had a dream that he married Kesara. In the morning 
 Kesara told her dream with a glad heart to Priyankara, 
 and while she was telling it the family chaplain happened 
 to utter the words, " Even so shall it be."t Both of them 
 rejoiced at hearing this utterance of the family chaplain, 
 and Priyankara said to Kesara- : "Be assured that 
 
 * See, for the meeting oiE two lovers at a religious festival, my trans- 
 lation of the ' Kath& Sarit S&gara,' vol. ii., p. 262, note. 
 
 t For the belief that such dreams come true, see my translation of 
 the ' Kath4 Sarit S4gara,' vol. i., p. 441 ; vol. ii., p. 482. 
 
 J Here we have an instance of belief in a <pri/iri. See Homer's 
 ' Odyssey,' xx., 1. 105. 
 
73 
 
 Vasantadeva ■will be your husband." Kesara made the 
 knot which it is usual to make on perceiving an omen. 
 Then Priyankara related Kesara's dream to Vasantadeva, 
 and Vasantadeva, for his part, related his own dream, and 
 thinking from the tallying of the dreams that his object 
 was as good as accomplished, he was highly delighted. In 
 this way some time passed, while the mutual affection 
 of that couple kept every day increasing. Now, one day 
 Vasantadeva, while in his own house, heard the sound of 
 festive drums in the house of the merchant Panchanandin. 
 He exclaimed: "Ha! what is this?" and then a maid- 
 servant said: "To-day Kesara has been given to Varadatta, 
 the son of the merchant Sudatta, who is a native of 
 Kanyakubja ; hence this rejoicing." When Vasantadeva 
 heard this he fainted. At this moment Priyankard, arrived 
 and comforted Vasantadeva, and said : "I have been sent 
 by Kesara, and she sends the following message to you, 
 ' You must not grieve. My mother, father, and relations, 
 not knowing my heart, have begun all this business ; but 
 certainly you are my real husband. If I cannot obtain 
 you, my only resource is to die.' " When Vasantadeva 
 heard this he was satisfied, and his fainting-fit came to an 
 end. Then Vasantadeva said : " My good woman, in this 
 conjuncture my resolution is the same." Then Priyankara, 
 went and told this to Kesara ; she was, so to speak, born 
 again. Those two spent many days in thinking of a device 
 for getting married. Then the troop of bridegroom's 
 friends arrived. Then Vasantadeva said to himself : 
 " To-morrow early the marriage will take place." Having 
 heard this news, he went out of the city in despair, and, 
 entering into the wood, said to himself : " Oh, the wanton 
 sport of fate ! That maiden promised to marry me, and 
 now that her mother and father are giving her to another, 
 she will commit suicide. So I had better abandon my 
 life before I hear of her death." After going through 
 these reflections he fastened a noose on the branch of an 
 A9oka-tree, and tied himself to it. At that moment a man 
 rushed forth from a dense thicket of the wood like a friend, 
 
74 
 
 and said: "Noble sir, do not act thus rashly"; and with 
 these words he cut the noose. He took Vasantadeva 
 under a Kinkilli-tree, and both of them sat down. The 
 man said : ' Noble sir, why have you attempted an act 
 reprobated by all excellent people?" Then Vasantadeva 
 told his story. Then the man said : " Granted that things 
 are as you say, nevertheless a discerning man like you 
 ought not to act thus. In this case some artifice should 
 be employed. If even by an artifice the object cannot be 
 attained, death is our refuge in the last resort. Thus I, 
 too, in the very same circumstances live, though afflicted. 
 A living man sees hundreds of good chances ; if the worst 
 come to the worst, death is a refuge." When Vasantadeva 
 heard this, he said : " Noble sir, who are you, and how 
 are you unhappy?" He said: "I am the son of a 
 merchant; I live in the city of Kdrtika, and my name is 
 Kamala. Once on a time I started to visit foreign 
 countries. As I was roaming about, I came in course of 
 time to Cankhapura. It happened one day that all the 
 people of that town assembled in a garden outside it to 
 attend a festival in honour of the Yaksha Cankha, and I 
 went there also. There I saw a maiden in a grove of 
 fragrant mango-trees, and she also saw me, and imme- 
 diately we fell desperately in love with one another. Then 
 she offered me betel with her own hand. I thought in 
 my heart: 'What shall I do? Shall I take it or not?' 
 While I was thus reflecting, a mad elephant, that was 
 roaming about at will, came there. Through fear of that 
 elephant the girl's attendants ran away, but she did not 
 run away herself. While the elephant was preparing to 
 seize that girl, as she stood trembling in every limb, I 
 struck the elephant with a stick behind. It left the girl 
 and went away. Then the girl's attendants reassembled 
 and praised me. At this moment the whole herd of 
 elephants came up, and made the people fly in all 
 directions, and I could not see what became of that girl. 
 After I had roamed about for some days in that city, 
 without getting tidings of that girl, I came here with an 
 
75 
 
 empty heart. I am deeply in love with that girl, but I 
 
 cannot obtain her, as I cannot get certain news of her ; 
 
 still, I do not choose death. But there is an artifice by 
 
 which you may obtain Kesara. She will be married 
 
 to-morrow morning, so to-day she must perform worship to 
 
 the god of love ; this worship she will perform alone, such 
 
 is the custom. So let you and me enter the city before she 
 
 arrives, and go to the temple of the god of love. When 
 
 she comes to the temple of the god, I will, with her consent, 
 
 put on her dress and go to her house. But when I have 
 
 gone some distance, you must take Kesara and make off as 
 
 fast as possible." When Vasantadeva heard this, he said, 
 
 " This is just like your nobleness," and rejoiced. Then 
 
 he said to Kamapala : "My friend, my gain will be your 
 
 ruin." At this moment somebody sneezed,* and Kamapala 
 
 said : " By forwarding your business, I shall ensure my 
 
 own prosperity also." At this moment someone near said, 
 
 with reference to his own business: "There can be no 
 
 doubt about that." Vasantadeva, catching the meaning of 
 
 the omen, agreed to the proposal of Kamapala, and the 
 
 two went into the city together. After taking food they 
 
 went together at the time of evening to the temple of the 
 
 god of love, and both of them remained concealed behind 
 
 the image of the god. After a short time the sound of 
 
 cymbals was heard. Both of them, hearing the sound, 
 
 were delighted, as it showed that Kesara was approaching ; 
 
 and in a short time she arrived, thinking, from the throbbing 
 
 of her limbs, that she was about to meet her beloved. 
 
 Kesara got out of her litter, and entered the temple of the 
 
 god of love. She took the instruments of worship from 
 
 the hand of Priyankara, and Priyankara shut the door. 
 
 Kesara performed her worship, and after the worship she 
 
 thus addressed the god of love : " lord, husband of 
 
 Kati, thou seest into the hearts of all creatures ; how is it, 
 
 then, that, though knowing my heart, thou dost join me to 
 
 a husband whom I have not chosen? My heart is not 
 
 * This seems to be a good omen, like the irTapwrai ng in Xenophon's 
 ' Anabasis,' iii. 2, 9. See also Catullus, xlv. 8. 
 
76 
 
 pleased with anyone but Vasantadeva. But now, what is 
 the use of this reproach ? Anyhow, by thy favour, let him 
 be my husband in another birth." Having said this, she 
 was proceeding to hang herself on the arch of the god's 
 temple, but at that moment Vasantadeva rushed out and 
 saved her life. When, she saw him, she wondered where 
 he could have come from. Vasantadeva said : "I am the 
 lover for whom you asked the god of love. This is my 
 friend. We entered this temple before you, and have 
 devised a plan for carrying you off. Now, give your 
 ornaments and other things to this friend of mine, in 
 order that, wearing your clothes, he may return to your 
 house, and we two may go to another country." When 
 he said this to Kesara she gave her clothes to Kamapala, 
 and taking the clothes of Kamapala, she herself remained 
 hidden behind the image of the god. Kamapala for his 
 part, in female garments, having his whole body wrapped 
 up in them, and covering his face with the veil,* opened 
 the door of the temple of the god of love and went out. 
 He gave into the hand of Priyankara the vessel containing 
 the implements of worship, and, holding her hand, got 
 up into the litter. Immediately the servants lifted up the 
 litter, and so he went to the house of the merchant 
 Panchanandin without being discovered. Even Brahma 
 does not penetrate a well-laid plot.t When he had 
 reached the house and got out of the litter he was taken to 
 the bride's apartment. Priyankara said to him, " Call to 
 mind the spell that produces union with the beloved," and 
 went out. Kamapala, for his part, set himself to call to 
 mind a spell for ensuring union with his love. At this 
 moment the daughter of Kesara's uncle by the maternal 
 side, Maira by name, who had come there to be present 
 at the wedding, and who had been seen on that previous 
 occasion by Kamapala, entered the bride's chamber and 
 
 * Nirangi, which Hemachandra in his ' De9iaamaraal& ' paraphrases 
 by qvrovagunthamam. , 
 
 t I read here damibhasya for damtasya. See Bohtlingk's ' Indische 
 Spriiehe,' No. 7,112. 
 
77 
 
 began to say as follows : " Friend, we have now an oppor- 
 tunity for talking together, therefore I will say something. 
 Do not be distressed in mind, for fate is the cause of 
 desirable and undesirable results to all living beings. 
 When I was in Cankhapura I heard your whole story ; 
 your heart takes no pleasure in anyone but Vasantadeva. 
 But, friend, you are lucky, since you have obtained the 
 pleasure of seeing and conversing, and so on, with your 
 beloved ; but hear my sad story. One day I went to a 
 garden outside the city with my attendants to witness a 
 festival in honour of the Yaksha Cankha. There I saw a 
 young man resembling the god of love. I sent him betel 
 and other things by the hand of a female companion. He 
 saved me from a mad elephant ; but I fled again from fear 
 of the herd of elephants. I cannot find out the where- 
 abouts of that young man, who has departed somewhither ; 
 though I have instituted a search for him in many quarters, 
 I cannot find him. From that day forth I take pleasure in 
 nothing. I have seen him in a dream, but I have never 
 seen him in bodily presence. So I shall not be allowed by 
 fate union with him, even by means of exchange of words ; 
 I alone can know what my grief is in this state of affairs. 
 You are as dear to me as my life, that is why I have told 
 you all this. So, my sister, abandon grief — be calm ; by 
 the help of favouring fortune. all will turn out well." Then 
 Kamapala said : " Gazelle-eyed one, I am that young man 
 whom you saw on that occasion at the great festival of the 
 Yaksha. By the help of favouring fortune Vasantadeva 
 has been united with Kesara ; in the same way our union 
 also has come about, so dismiss anxiety." Then he 
 showed himself in his true form, and Maira, beholding 
 him, was delighted, but was not able to speak for fear. 
 Then Kamapala said : " My darling, cease this fear ; show 
 me a door by which we can go out." Then Maira showed 
 him a back door leading into the garden of the house. 
 Then Kamapala went out into that garden with his beloved 
 and met Vasantadeva, who had come there before with 
 Kesara. The two arrived. at the same instant.' 
 
"78 
 
 Then the Jina explained to King Kuruchandra that all 
 five of them united in a previous birth in giving a gift to a 
 hermit. ' For this reason,' said the hermit, ' five splendid 
 things come to you every day as a gift. For this reason 
 you cannot enjoy these five things unless you have given 
 them to these people.'* When they had heard their former 
 life thus described by the holy Cantinatha, recollection of it 
 arose in all, and they remembered it perfectly. The king, 
 after bowing before the Jina, took Vasantadeva and Kama- 
 pala and their wives to his own palace, and treated those 
 two men as his brothers. With their help he ruled his 
 kingdom. After he had cherished his realm for some time, 
 he placed his son on the throne, and then all five took a 
 vow. All five observed the conduct prescribed by their vow 
 free from transgression, and went to heaven. 
 
 Thus ends the story of King Kuruchandra, having refer- 
 ence to a gift in common. 
 
 He who gives a gift to holy men, who are treasures of virtue, 
 Whose bodies are restrained with purity and penance, obtains happi- 
 ness and is rich. 
 
 In this very land of Bharata there is a city named 
 
 Stoey of the Fobtunatb Youth Dhanya. Supratishtha ; m it 
 
 there was a king 
 named Jita9atru. Once on a time, a family that had 
 formerly been rich, and had afterwards by the dispensation 
 of fate become poor, left another city through shame, and 
 settled in the city of Supratishtha. The family was naturally 
 well conducted, and a young son of it, who was devoted to 
 giving, used to graze the calves of the citizens. One day 
 there was a great festival in that city, and all the people 
 went to the city garden, taking with them various kinds of 
 eatables. That grazer of cattle, seeing what the citizens 
 were about, felt a great desire to join in the festival. So he 
 left the calves in the neighbourhood of the town and came 
 home, and said to his mother : ' Mother, make preparations 
 
 *_ There is clearly some important omission either here or at the 
 beg innin g of the story. As it stands it is unintelligible. 
 
79 
 
 to enable me also to keep the feast.' His mother, when 
 she heard what her son said, remembering the previous 
 wealth of the family, began to weep with piteous sobs, as 
 her throat was filled with a weight of woe ; for women have 
 no other resource than weeping. When the women who 
 lived in the neighbourhood heard the mother of the grazer 
 of calves weeping, they said to her : ' Why do you weep ?' 
 When they asked her, she told them her story. Then they 
 felt pity for her, and, to satisfy the boy, gave her milk, rice, 
 molasses, and clarified butter. Out of it she made a pudding, 
 and then the boy took the food and sat down to eat it. His 
 mother said, ' It is hot,' and covered up the pudding mixed 
 with molasses and butter ; so the boy remained patiently 
 waiting. At that moment a hermit, with body dried up by 
 mortification, who had conquered his senses and conquered 
 all trials of patience,* came there to beg. The boy, when 
 he saw him, thought in his heart : ' Fortunate am I, in 
 that this saint, who is an eminent treasure of merit, has 
 come here.' Then the noble-hearted boy relieved the 
 hermit by giving him the pudding. Accordingly, by virtue 
 of the gift to the hermit, he acquired merit that would 
 ensure him one happy life as a man. He himself ate 
 another pudding full of butter and molasses. At eventide 
 the people said: 'Where have you left those calves?' 
 Then he went out into the environs of the city to look for 
 them. When he came back to the city, having hunted 
 them up, he found the gates of the city closed. So he re- 
 mained outside the city, and listened to the religious 
 discourse of the hermit on the twelve vows against the 
 killing of living creatures, and so on.+ While thus engaged, 
 his allotted period of life came to an end, and he died 
 during the night. He was conceived again in that very 
 city in the family of a certain merchant. From the day of 
 his conception the merchant was blessed with an increase 
 
 * Hunger, thirst, cold, heat, stinging flies, etc. See Dr. Hoemle's 
 note in the ' Uvasaga-Dasao,' appendix iii., p. 47, where twenty-two 
 such ' trials ' are entunerated. The word in the origiaal is pcurisaha. 
 
 f See Dr. Hoernle's ' Uv^saga-Das^o,' appendix iii., p. 34. 
 
80 
 
 of wealth. Then on an auspicious day a son was born that 
 deHghted the eyes of men. On the day that his navel- 
 string was to be cut a great treasure was found full of 
 jewels and gold. Then his father and mother made a great 
 feast in honour of his birth, and for the sake of showing 
 respect to the gods and spiritual teachers, and gave him the 
 name of Dhanya.* When the due time arrived, he was 
 sent to the school where reading and writing were taught, 
 and he studied under a teacher of accomplishments.. His 
 four brothers were hostile to him, but his parents rebuked 
 them. Then the brothers asked their parents why they 
 treated him with so much respect. Thereupon their parents 
 said : ' He possesses many great qualities, and therein you 
 are not equal to him ; for this reason we treat this son 
 with so much respect.' The sons said : ' Then, put us all 
 to the test.' Then they gave to each of them thirty-two 
 rupees, and said : ' Trade with these.' So the sons set out 
 to do their best. Dhanya, being clever in all accomplish- 
 ments, bought a very strong ram, and made it fight for a 
 stake of one thousand dinar as with the prince's ram, and it 
 beat the prince's ram. So Dhanya came home immediately 
 with a ram and a thousand dindras ; but the others gained 
 no profit, as they had not acquired merit in a former life, 
 and came home at the end of the day with downcast faces. 
 The next day those four sons said : ' Father, try us once 
 more.' So he gave sixty cowries to each of them. Those 
 four sons went on buying and selling, but made no profit ; 
 on the contrary, they suffered loss. Now, it happened that 
 in that very city there lived a merchant named Mahadhana, 
 who was a thoroughgoing miser. He acquired wealth by 
 various undertakings, but would not give half a mite of it 
 away in charity, or help his relations in any way. To 
 make a long story short, he would not spend even on his 
 own person. When entreated by applicants, he flew into a 
 passion, and when he saw others giving away anything, he 
 spoke angry words to them. It happened that a fiery fever 
 
 * i.e., Portunatus. In many European stories one brother is more 
 luoky in his xmdertakings than the others. See Grimm's No. 36. 
 
81 
 
 seized him ; then in his delirium he filled a bed with that 
 wealth, and put another bed on top of it and so slept. He 
 did not abandon his bed at the moment of death, though 
 everyone abandoned him. So he died on that very bed, 
 and was carried on it to the cemetery. Then the keeper of 
 the cemetery brought the bed to the cross-road, to sell it, 
 but no one would buy it. However, Dhanya, owing to the 
 luck that attended him, had the sense to buy it, and then 
 he made it over to his parents. He took out the pegs of 
 the bed and extracted from it the jewels ; so their treasure, 
 already great, was increased. Then all the four brothers 
 took counsel to kill Dhanya. But the wife of one of the 
 brothers overheard their deliberations, and, being filled 
 with compassion, told Dhanya. Then Dhanya said to him- 
 self : ' Alas ! these brothers are jealous of me ; and yet I 
 have done them no injury, so why are they angry with me ? 
 Anyhow, I cannot remain here.' After going through these 
 reflections he went out of the city alone, and wandered 
 about on the earth. 
 
 One day a householder saw him in a field near the road, 
 and was delighted with him, thinking him a man of dis- 
 tinction. So he invited him to dinner, and told his wife to 
 give him a pudding of choice rice. While Dhanya was 
 eating his food, the householder, driving his plough, came 
 on a jar full of dindras. Then the householder thought : 
 ' This piece of luck is due to the power of this man.' So he 
 placed the jar in front of him, saying : ' It is thanks to your 
 merit that I have obtained this treasure, so do you take it.' 
 But Dhanya said : ' Take it yourself.' Then, leaving that 
 place, he came in course of time to Eajagriha. There he 
 rested in a garden outside the city under a fragrant mango- 
 tree. Then he was seen by the gardener, named Kusuma- 
 pala. He said to himself : ' Here is a most distinguished 
 man,' and in his delight he carried him off to his own 
 house, and he and his family treated him with the highest 
 consideration, and Dhanya lived there in the utmost 
 comfort. Now, at this time King Crenika was reigning in 
 that city. One day his queen consort, Dharini by name, 
 
 6 
 
82 
 
 gave birth to a daughter. Then the king had proclaimed 
 by beat of drum through the whole town : ' Whoever has a 
 daughter born in his house to-day must report the same to 
 me.' Now, there was a merchant of the name of Gobhadra 
 living there, who had a wife named Bhadra. She gave 
 birth to a daughter that same day. Likewise a daughter 
 was born in the house of that Kusumapala. Gobhadra and 
 Kusumapala went both of them to the king's palace, and 
 said : ' Your majesty, both of us have had daughters born 
 to us to-day.' The king honoured them, and said : ' Both 
 of them must be my daughter's companions.' They, after 
 receiving the order of the king, returned home. The 
 merchant Gobhadra named his daughter Subhadra, and 
 the gardener Kusumapala named his Pushpavati. The 
 king named his daughter 8oma9ri. So the princess associ- 
 ated with these two companions. In time they all grew up. 
 So they began to think who should be the husband of all 
 three of them. One day Pushpavati saw Dhanya, and fell 
 in love with him. She said in her own mind : ' Truly this 
 is a handsome man, and full of merit, for since his arrival 
 trees, that had not a single flower before, have put forth 
 flowers and fruit. So he will be a fitting husband for all 
 three of us. Accordingly I must by some artifice let the 
 princess know about him.' So she made Dhanya prepare 
 a bouquet constructed with curious art, and going to the 
 king's palace, she made it over to her companion Soma9rl. 
 When she saw that bouquet, she said to her companion : 
 ' Friend, who made this bouquet ?' Pushpavati said : ' My 
 friend, there is a young man staying in our house who is 
 in appearance like the god of love, and is skilful in all 
 accomplishments ; he has sent you this bouquet to show his 
 skill.' Then Soma9ri, hearing his name, thought : ' I will 
 marry no one but him.' And from that day forth she 
 remained thinking of him, with her cheek resting on the 
 palm of her left hand, with her lower lip agitated with 
 deep-drawn' hot sighs, neglecting all other concerns. Then 
 the king heard of the condition in which his daughter was 
 from the attendants ; so he sent the warder and summoned 
 
83 
 
 Dhanya from the house of the gardener Kusumapala. 
 After Dhanya had made his bow, he was placed on a 
 becoming seat. When the king saw that he was Hke a 
 youthful god, he said to himself : ' My daughter has fixed 
 her affection on a worthy object.' So he had the princess 
 summoned, and said to Dhanya : ' I give you this maiden 
 to wife.' Then Dhanya received her with a heart full of 
 abundance of joy.' Thereupon Soma9ri bowed before her 
 parents, and said : ' Let him also marry my two com- 
 panions.'* Then the king said : 'If this thing pleases all 
 three of you, let it be so.' Accordingly Soma^ri informed 
 her companions, and the king caused the marriage of those 
 maidens to Dhanya to be celebrated with great solemnity ; 
 and Gobhadra and Kusumapala also spent large sums on 
 it. Dhanya lived happily with those three wives in a palace 
 given him by the king. The king also gave him many 
 elephants and horses, and much "gold and raiment, and 
 wealth of other kinds, so that he lived in comfort. One 
 day Dhanya, while sitting at a window in his palace, saw 
 his parents wandering about in the road in a miserable 
 condition, with soiled garments. He sent some servants 
 of his own, and had them brought to his house ; then he 
 made them take a bath, and had them dressed in splendid 
 garments. They clung to Dhanya's neck and wept aloud. 
 Then Dhanya made them sit on a seat of honour, and said 
 to them, specially addressing his father : ' My father, how 
 have you both suddenly become poor ? How could such 
 a splendid fortune fail ?' His father answered : ' As soon 
 as you left our house the whole of our wealth gradually 
 disappeared. Some of our property was carried off by 
 thieves ; some of it was burned in a conflagration ; some 
 of it was seized by the king on account of a crime com- 
 mitted by my sons ; all my wealth having thus been dis- 
 sipated, we were ashamed to live at home any longer : 
 I have accordingly come here ; your elder brothers are 
 outside.' Then Dhanya sent men, and brought his 
 
 * In the ' Katha Sarit Sigara' (vol. ii., p. 471), Mandaradevi re- 
 quests that Naravahanadatta may marry her four companions. 
 
84 
 
 brothers into his house. They said to him : ' Brother, our 
 behaviour was unseemly ; so, as you are a mine of virtue, 
 pardon our fault.' Then Dhanya gave his brothers wealth, 
 and sent them away to another city, where by his might 
 they all became very rich. Then Dhanya made over all 
 the care of his house to his father and mother, and lived 
 happily with his wives. One day Subhadra came to him 
 weeping. Dhanya said : ' Pair one, why are you weeping ?' 
 She said: 'My beloved brother Calibhadra has been 
 receiving religious teaching from the hermit Dharmaghosha, 
 and has become agitated in mind. He is desirous of under- 
 taking a course of asceticism, but my mother said to him : 
 "My darling boy, asceticism is difficult, and you are 
 delicately nurtured ; if you are resolved on a life of this 
 kind, leave off luxuries gradually, in order that your body 
 may grow accustomed to it." Accordingly, following the 
 advice of my mother, he reduces his indulgences every day. 
 Calibhadra has renounced food, ornaments, beds, unguents, 
 and similar luxuries, and is practising the dchdmla* 
 penance ; he sleeps on the ground with only one garment 
 on ; he will no doubt immediately take the vow of a monk. 
 Know that this is the cause of my grief.' When Dhanya 
 heard this he laughed, and said : ' Calibhadra must be a 
 coward if he cannot at once take upon himself the burden of 
 self-restraint.' Then Soma9ri said : ' My lord, he is not a 
 coward, but tender ; he is gradually accustoming his body 
 to difficult asceticism.' Dhanya replied : ' What is difficult 
 to resolute men ?' Then Subhadra smiled, and said : ' If 
 this is not difficult, then why do you also not do it?' 
 Dhanya said : ' If you tell me to adopt a life of religion I 
 will do it at once, and if I do not I will pay a penalty,' 
 Then they said : ' If you will adopt a life of self-restraint, 
 we also will take a vow at the feet of the Tirthankara.' 
 Now, it happened that at that very time Crivira, who sur- 
 passed in attractiveness all the other Jinas, arrived in that 
 
 * A chdmla means the eating of dry food simply moistened or boiled 
 in water. See Dr. Hoernle's paper in the India/n Antiquary for 
 August, 1890, note 31. 
 
85 
 
 city, and Dhanya's officers reported the fact to him. Then 
 Dhanya was pleased, and went out with his three wives in a 
 litter with great splendour, to do honour to Crivira. Qali- 
 bhadra also went out with great magnificence, glittering with 
 jewelled ornaments like a god, in order to take the vow. 
 Then both of them left their litters and entered where the 
 Jina was, and after worshipping him, they sat down in a 
 suitable place and listened to his discourse on religion. 
 When Qalibhadra had heard the discourse, he tore out his 
 hair* himself, and with his eight wives took a vow. Then 
 Dhanya also and his three wives took a vow ; and after 
 these two men had performed severe asceticism for a long 
 time, they had recourse to starvation at the latter end of 
 their lives, and were born as two gods in the Sarvarthasiddhi 
 abode. Here ends the story of Dhanya, having reference to 
 giving alms. 
 
 Strive ever after the performance of faultlessly correct 
 conduct, the root of true religion, and that will be acquired 
 by honouring the Tlrthankara, and the congregation, and 
 by other similar observances. 
 
 Now follows the story of Arama9obha, touching the 
 honouring of the Jina and the congregation. 
 
 In this very land of Bharata, in the country of Ku9adhya, 
 
 I there is a village named Sthala- 
 
 Stobt of AbXmacobhA and -r, i i ■ i 
 
 „ ^ a craya. For a whole yojana round 
 
 THE G-BATEFUL SNAKE. ^ •' . 
 
 it there are no trees — ^nothing, m 
 fact, higher than grass. In it there lived a Brahman 
 named Agni9arman, and he had a wife named Jvalana9ikha, 
 and a daughter named Vidyutprabha. When the girl was 
 eight years old her mother died. From that time forth 
 Vidyutprabha performed the household duties. She got 
 up early in the morning and milked the cow ; she cleaned 
 and polished up everything, and took the cattle out to the 
 pasture ; in the middle of the day she drove the cattle 
 home and gave her father his meal, and afterwards ate 
 herself ; then she went again to the forest to pasture the 
 * See Dr. Hoemle's ' Uvasaga Das4o,' appendix iii., p. 30. 
 
86 
 
 cows. At sunset she came home tired, and had to perform 
 her household duties. As she worked like this every day, 
 she became exhausted by the excessive burden of her family 
 duties. One day, being quite broken down by the burden 
 of household service, she said to her father : ' Father, bring 
 to the house another mother, in order that I may be com- 
 fortable. When he heard this speech of his daughter's, he 
 married another wife. She threw all the burden of the 
 house on Vidyutprabha, and gave her whole attention . to 
 anointing her body with unguents, bathing, and personal 
 adornment.* Vidyutprabha said to herself : ' Alas ! I got 
 my father to bring another mother into the house with the 
 hope of gaining relief for myself ; but since this lady came 
 I have been especially afflicted by increase of my labour, 
 while this mother of mine sits with her feet crossed in 
 perpetual ease.' Living a life of such hardship, she reached 
 the age of twelve years. Now, about this time it happened 
 that one day she threw grass before the cattle, and went to 
 sleep. Then a huge black snake came near her in a 
 state of the greatest terror, and, waking her up, began to 
 say to her with a human voice : ' I am exceedingly terrified, 
 and have eoine to you for protection. If these wicked 
 snake-catchers follow me up, they will take me and throw 
 me into a basket, so do you, my darling child, put me in 
 your own lap and cover me up with your outer garment.' 
 Then Vidyutprabha fearlessly did as he said. Immediately 
 the snake-catchers arrived with potent herbs in their hands. 
 The snake-catchers said to the girl : ' Girl, have you seen a 
 snake coming this way ?' The Brahman's daughter said to 
 the snake-catchers : ' I was asleep, so I know nothing about 
 it.' The snake-catchers said to one -another: 'This girl 
 has seen the snake, and is frightened out of her life.' So 
 the snake-catchers departed. She said to the snake : ' All 
 the snake-catchers are gone, so dismiss your fear and 
 depart.' Then the snake abandoned its snake body and 
 became a manifest god, and said to that maiden : ' My 
 
 * The behaviour of the stepmother is of the true folk-lore type. 
 Compare Balston's ' Eussian Folk-Tales,' p. 150. 
 
87 
 
 dear girl, I am much pleased by the benefit that you have 
 conferred on me, so choose a boon.'* She said ; ' Make a 
 shade over my head that I may pasture my cattle in 
 comfort.' The god said to himself ; ' This girl is foolish to 
 ask for shade.' So he made a great garden to shelter her, 
 and it was of the following nature : 
 
 It was full of flowers and fruits that continued in every season ; 
 
 thick with leaves ; 
 Haunted by soent-loving bees ; ever proof against the rays of the siin. 
 
 Then the god said : ' My dear child, wherever you remain, 
 or wherever you go, this garden will always accompany you. 
 When you are in trouble think on me.' Having said this, 
 the god disappeared. So the garden remained sheltering 
 her. At nightfall she went home with her cattle. Her 
 mother said : 'Dear child, take food.' She answered: 'I 
 am not hungry.' Then in the last watch of the night she 
 went out with her cows. In this way she kept going back- 
 wards and forwards between her house and the field, and 
 the garden always went with her. Once, when she was 
 sleeping under the trees of the garden, the King of Patali- 
 putra, having made the circuit of the regions, came to that 
 forest. The king, seeing that that garden was in all respects 
 charming, sat down under a fragrant mango-tree ; then by 
 the king's order the elephants and camels and other 
 animals were fastened to various trees ; the elephants' 
 armour and things of that kind were hung on the branches 
 of the trees. Then the girl was awakened by the cries of 
 the soldiers, so she went to look after her cows, which were 
 terrified by the elephants and other strange things. While 
 she ran after her cows that were running away, the garden 
 also ran with her, carrying the horses and other animals 
 along with it. The king was bewildered to think what this 
 could mean, and he said to his minister : ' Minister, what 
 is this strange sight that I see ?' The minister said : ' Un- 
 
 * In Kaden's ' XJnter den Olivenbaumen ' there is a grateful snake 
 whom Lichtmess, in the story of that name, delivers from some boys. 
 The snake was an enchanted priaoess, and he at length marries her. 
 See also my translation of the ' Katha Sarit Sagara,' vol. i., pp. 56 and 
 564, and vol. ii., pp. 107 and 638. 
 
88 
 
 doubtedly it is the power of this girl.' Then the minister 
 said to her : ' Do you go back, and we will bring your 
 cows.' So she went back, and the garden went with her ; 
 while the grooms by the order of the king brought back her 
 cows. The king, seeing her youth, fell in love with her. 
 Then the minister, perceiving the desire of the king, said : 
 ' My dear girl, accept this king, named Jita9atru, as your 
 husband.' The girl said : ' I cannot say anything about 
 this ; but the Brahman, Agni9arman, who lives in this 
 village, can say.' Then the minister went to that village 
 by the king's order, and asked the Brahman, saying: 
 ' Brahman, give this maiden to King Jita9atru.' The 
 Brahman said : ' I would give even my life to the king, 
 much more my daughter.' Then the Brahman gave his 
 daughter, and King Jita§atru married her according to the 
 Gandharva form of marriage. Wherever she went, a 
 splendid garden flourished over her head, therefore the 
 king gave her the name of Arama9obha. He then bestowed 
 on his father-in-law, the Brahman, twelve villages. Then 
 the king put Arama9obha on an elephant and went to his 
 own city, accompanied by the garden, that waved its trees 
 over their heads. He entered his palace with great re- 
 joicings. He then ruled in consort with Arama9obha, being 
 sunk in great enjoyment. The garden shaded his palace. 
 Now, it came to pass that the second wife of the Brahman 
 Agnimitra gave birth to a daughter. In course of time 
 she grew up to be a young woman ; thereupon her mother 
 reflected : ' If Ardma9obha were to die, the king would 
 marry this daughter of mine.' So she began to devise a 
 plot for killing Arama9obha. Accordingly, she said to the 
 Brahman : ' My lord, you never send any presents of food 
 and BO on for Arama9obha.' The Brahman said : ' She is 
 not in want of anything.' His wife answered : ' Although 
 she may not be in want of anything, still, a daughter always 
 longs for something sent from the home of her father.' 
 Then she made some stmhakegara* sweetmeats prepared of 
 first-rate ingredients, but she took care to fill them full of 
 * Lion-mane. 
 
89 
 
 poison.* She placed these sweetmeats in an undamaged 
 pitcher, and said to the Brahman : ' My lord, go yourself 
 and give these to Arama9obha. You must also tell her 
 from me that she is to eat these sweetmeats herself, and 
 not to give them to anyone else ; for these sweetmeats will 
 meet with ridicule in the king's palace, on account of the 
 clumsy way in which they are made, for what skill can be 
 expected from rustic villagers?' Agni9arman, not seeing 
 through her craftiness, put a seal on the pitcher and started 
 off. In course of time he reached the city of Pataliputra, 
 and being weary, he slept under the shade of a banyan-tree 
 in the garden outside the city. Now, it happened that that 
 very snake-prince saw the Brahman asleep, and possessing, 
 from the union in hitn of merit and religion, the knowledge 
 called limited, f he knew that he was the father of Arama- 
 9obha. He said to himself : ' Ha ! I see what it is ; that 
 stepmother has given him food mixed with poison, and sent 
 him with it to Arama9obha to bring about her death.' 
 Having perceived this, he took out the poison. Then the 
 Brahman gave the food to Xrama9obha. t She said to the 
 king : ' My lord, look at this pitcher, in order that it may 
 be opened.' The king said : ' Queen, no one is considered 
 by me equal to you, so open the pitcher yourself.' Then 
 the queen opened the pitcher, and a perfume unattainable 
 in the world of mortals issued from it. Sweetmeats 
 appeared in it resembling ambrosia. The king said : 
 ' Queen, give one sweetmeat to each of the other queens.' 
 Then, in accordance with the king's order, one sweetmeat 
 was given to each of the queens. All of them, when they 
 had tasted the sweetmeats, praised Arama9obha, and said : 
 ' Truly her parents must be prosperous, since they send 
 their daughter such sweetmeats, which even a king would 
 find it difficult to obtain.' Then Agni9arman said to the 
 king: 'My lord, let Arama9obha be sent to her father's 
 
 * Compare the cake which the envious sisters send to Maruzzedda 
 in Gonzenbaoh's third tale (' SicUianisohe Marohen,^ p. 10). 
 
 f See Dr. Hoemle's 'Uvasaga Dasao,' appendix iii., p. 44. It 
 appears to extend to material objects only. 
 
 f I have here inserted one or two words to make sense. 
 
90 
 
 house for a few days in order that she may see her mother.' 
 The king said : ' What ! do you not even know that kings' 
 wives never see the sun ?' Then the Brahman, Agni9arman, 
 went home, and told the whole occurrence to his wife. She 
 said to herself : ' Alas ! my scheme has not succeeded ; so 
 it is clear that the poison had no strength in it. I will 
 send again, but cooked food this time, and I will put 
 another and a terrible poison in it.' Then she made some 
 delicious pastry, and putting in it a terrible poison, she 
 sent it again by the hand of the Brahman. Again the 
 Brahman went to sleep under the banyan-tree, and again 
 the god removed the poison from the sweet pastry while he 
 was asleep. This cooked food was praised in the 'king's 
 palace like the sweetmeats. The Brahman came back to 
 his house as before, and told all to his wife. When she 
 heard it, that wicked-minded woman was much grieved. 
 One day she heard that j4.rama9obha was pregnant. So 
 she made some food mixed with tdlaputa poison, and put it 
 in the hand of the Brahman, and again sent him off, 
 saying : ' That daughter of yours is pregnant ; you must 
 certainly bring her to her father's house, that she may give 
 birth to her first child there.' The Brahman started off, 
 and, as before, the god took away the poison while he slept 
 on the way. He reached the king's palace and presented 
 the food, which was praised as before. When the Brahman 
 was taking leave of his daughter in presence of the king, he 
 asked that she might be sent to his house.* The king 
 answered : ' Brahman, kings' wives never give birth to 
 children in their fathers' houses.' Then the Brahman 
 held a dagger to his breast, and said to the king : ' If you 
 will not send her, I will involve you in the guilt of a 
 Brahman's murder.' The ministers said to the king : 
 ' Your majesty, this Brahman is obstinate. Some time or 
 other he will involve you in the guilt of killing a Brahman ; 
 so send the queen.' Then the king made great preparations, 
 and sent her off with her father, and she went with him to 
 his house. There she happily gave birth to a son. One 
 * I have here inserted some words which the sense requires. 
 
91 
 
 day she went for some necessity to the back part of the 
 premises, and her stepmother followed close behind her. 
 Then Arama9obha saw a well, and said : ' Mother, since 
 when has this well been here?' Her mother answered: 
 ' My dear child, I had this well made.' While lrama9obha 
 was looking at the well, her stepmother crept up behind 
 her and pushed her into it. Then, as she was falling into 
 the well, she called to mind the serpent-prince, and the 
 serpent-prince himself held her up with his own hand. 
 Then the god was very angry with that Brahman's wife. 
 But Arama9obha said, ' My lord, she is my mother,' and 
 so pacified the wrath of the god. Then he made a palace 
 in the well and placed her there. The garden also went 
 with her into the well. Then the stepmother* arranged 
 her daughter as a newly- delivered woman, and, after telling 
 her what to do, placed her instead of the real mother near 
 the son of Ar^ma9obhd. Now, it happened one day that 
 her body was seen to be devoid of brilliancy. Then her 
 ladies-in-waiting said to her : ' Queen, how is this ? Your 
 body seems to be devoid of brilliancy.' She answered : ' I 
 do not know ; for the last two or three days my body is not 
 in good health.' 
 
 Then they employed various .expedients, but none of 
 them restored health to her body. Now, about this time 
 the king sent a minister from the town of Pd,taliputra to 
 fetch her. So the false Ardma9obhd set out. Then her 
 slaves said to her : ' Queen, queen, why does the garden 
 not come with you ?' She replied : ' My garden is thirsty, 
 and has gone into the well to drink water. It will follow 
 me.' So the false queen went with her attendants to. the 
 city of Pdtaliputra. The king arranged for her a triumphal 
 entrance. When he saw his son he was delighted. B,ut 
 when he saw that the body of the queen had lost its beauty, 
 
 * Here we have the well-known story of the substituted bride. A 
 similar story is found in the ' Katha Sarit S4gara,' vol. ii., p. 157 of 
 my translation. For some European parallels see pp. 162 and 637 of 
 the same volume. Grimm's eleventh story, ' Briiderchen und Schwes- 
 terchen ' is an exceedingly close parallel. He refers us to some 
 similar stories in his notes. 
 
92 
 
 he said : ' Queen, what is this that has happened to your 
 body ?' Then her slaves said : ' The queen suffered from 
 an unhealthy state of body.' Then the king was cast down, 
 and said again : ' Why do I not see the garden with you, 
 queen ?' The supposed Ardina9obhd said : ' King, I have 
 let it go to drink water. It will come after me as soon as I 
 think of it.' Then the king said to himself : ' Is this the 
 real Ard,ma9obhd, or some other woman ?' On another 
 occasion he said to the queen : ' Queen, summon that 
 garden.' She said : ' I will summon it when a convenient 
 season comes.' The king said to himself : ' Of a truth this 
 is not the real Ardma9obha ; it is some other woman.' 
 Then the real iLrama9obh^ said to the god : ' My lord, 
 separation from my son afflicts me exceedingly, so arrange 
 that I may see my son.' Then the god said : ' By my 
 power go and see your son, but you must come back 
 quickly before dawn ; if you do not, I will never grant you 
 an interview again. Now, with regard to this matter, this 
 shall be a sign to you : you shall see in your hair a dead 
 snake.' She said : ' So be it.' Having said this, Arama- 
 9obh^ immediately went to the palace in which her son was 
 Bleeping. She took up her son in her tender hands,* and 
 after playing with him a time, put him back comfortably in 
 his place. Then she repaired to her palace below the earth, 
 and threw all round the prince a heap of flowers and fruits 
 coming irom her own garden. In the morning the nurse 
 of that son related this occurrence to the king. The king, 
 hearing it, went and saw it with his own eyes, and said to 
 the supposed Arama9obhli : ' Queen, what is this that I 
 see ?' She answered : ' My lord, I brought all these flowers 
 and fruits from my garden.' The king said : ' Then bring 
 some now.' The queen answered : ' King, I can only bring 
 them at night, but not in the day.' When the king heard 
 that, he said to himself : ' Surely there is some foul play 
 
 * In Grimm's ' Marehen No. 11,' ' Briiderchen und Schwesterchen,' 
 the real queen comes three times to nurse her chUd. On the third 
 night the king speaks to her. See also Ealston's ' Bussian Folk-Tales,' 
 p. 184. 
 
93 
 
 here.' On the second night, the whole thing went on 
 just as before. Then, on the third night, the king stood 
 with intent heart in a part of the room not lit up by the 
 lamp, and beheld all the actions of Arama9obha ; then he 
 said to himself in the fulness of his joy : ' This is certainly 
 the queen.' At that moment Arama9obha left the palace of 
 her son. In the morning the king said to the sister of 
 Ar^ma§obh£ : ' To-day you must without fail summon the 
 garden ; there is no way out of it.' When the queen heard 
 this her face became pale, and she said to herself : ' What 
 answer can I give to-day ?' Next night, when Arama9obhd., 
 after going through all the actions of the preceding night, 
 was preparing to return, the king, who was lurking in a 
 part of the room not lit up by the lamp, seized her hand, 
 and said : ' Queen, why do you deceive me without cause ?' 
 Then Ard,ma9obha said^: ' King, I never deceive you ; but 
 there is a cause for my conduct.' The king said : ' What 
 is the cause ?' She answered : ' To-morrow I will tell you, 
 but let me go now.' The king answered : ' You must tell 
 me the cause now.' The queen said : ' When the cause is 
 told you will regret all this.' But, though thus addressed 
 by her, the king would not let her go. Then Ard,ma9obha 
 told the whole incident from the beginning, and at this 
 moment the dawn appeared. When Arama9obha proceeded 
 to bind up her hair that had become disarranged, a serpent 
 fell from the god. When the queen saw the serpent 
 stretched out in her hair, she was grieved, and she said : 
 ' Ah, my father, am I, then, abandoned by thee ?' When 
 she uttered this lament in a loud voice, the king said : 
 ' Queen, why are you so much afflicted ?' Then she told 
 the whole incident of the serpent-prince. Then the king 
 was very angry with that Brahman's wife, and had her 
 summoned, and with his own hand chastised her with 
 strokes of a whip ; but Arama9obha fell at his feet, and 
 entreated the king, saying : ' My lord, spare her.' So she 
 brought about her release from further punishment. Then 
 the king took from her and her husband the twelve villages 
 that he had given them, and banished both of them from his 
 
94 
 
 land. The two consorts passed some time in mutual 
 affection and loving intercourse ; then one day the keeper 
 of the park said to the king : ' My liege, to-day there has 
 arrived in the garden of the sandalwood grove the saint (^n 
 Virachandra, who possesses learning and knowledge.' Then 
 the king went to adore him, surrounded hy all his harem. 
 He went and bowed before the great hermit, and sat down 
 to hear his sermon. At the end of it Ard,ma9obhd said to 
 him : ' Eeverend sir, what act did I perform in a previous 
 life ?' Then the spiritual teacher said : 
 
 ' In this very land of Bharata, in the town of Champa, 
 [ there was a mer- 
 
 StOEY op AraMACOBHA in a POKMBR Lite. , . n rr 
 
 chant named Ku- 
 landhara ; he had a wife named Kulananda. They had 
 seven daughters — their names were Kamala9ri, Kamalavati, 
 Kamala, Lakshmika, (yri, Ya9odevi, and Priyakarita — and 
 they were all married in the houses of rich merchants. 
 One day an eighth daughter was born, but she was utterly 
 without promise of good fortune, so her father and mother 
 were afflicted at her birth, and did not even give her a 
 name. In time she grew up, but her father did not offer 
 her in marriage. Then people said, " Why do you not 
 marry your daughter?" Then the merchant, moved by 
 the speeches of the people, began to look out for a bride- 
 groom. One day there arrived in the exchange of the 
 merchants a traveller with limbs begrimed with dirt. The 
 merchant said to him: "Who are you? What kind of 
 family do you belong to? What is your name?" He 
 answered : "I am a merchant's son, and my name is 
 Nandana, and I live in the city of Kau9ali. Once on a 
 time, my wealth having been exhausted, I went to the land 
 of Gauda to make money ; but even there I could not 
 make money, owing to my ill-luck. My feelings of pride 
 made me return to my own country, and there I live by 
 serving other men." When the merchant heard this, he 
 said to himself, " This is a suitable bridegroom for my 
 daughter." So he gave him his daughter. One day the 
 
95 
 
 bridegroom said to the merchant : "I will go once more to 
 the land of Gauda." The merchant said : " Then take 
 your wife with you." Then Nandana set out with his wife. 
 As he was going along he came in due course to the city of 
 Ujjayini, and there they both of them entered a refuge 
 for travellers at the time of evening. Nandana said to 
 himself : " By thus travelling with my wife by short stages, 
 I have already consumed a great portion of my provision 
 for the journey. If the whole of my provision for the 
 journey is consumed, I shall have to live by begging." So 
 Nandana left his wife asleep, and, taking the provision for 
 the journey with him, went off. In the morning she woke 
 up, and said to herself: "Where is my husband gone? 
 What can I do alone ? If I go to my father's house I shall 
 not be treated with respect." Then she lamented profusely, 
 and at last, calming herself, she went into the house of a 
 merchant named Manibhadra, in that very Ujjayini, in order 
 to preserve her chastity. The merchant said: "Who are 
 you ? Whose daughter are you ? Who is your husband ?" 
 She said: "I am the daughter of the merchant Kulan- 
 dhara ; my husband is a man of the name of Nandana. As 
 I was going with him to the land of Gauda, I was 
 separated from the caravan." When Manibhadra heard 
 this, he said : " My dear, I regard you as a daughter ; 
 remain in comfort in my house." Then she remained 
 in his house, and performed household duties. Then 
 Manibhadra went so far as to send out his own men to 
 search for that caravan, but he did not succeed in clearing 
 up the mystery. Then he sent a man to her father's 
 house to interview the merchant Kulandhara. He went 
 and said to the merchant: "Merchant, how many daughters 
 have you? How many are married, and how many are 
 unmarried? Tell me the facts of this matter, as I have 
 been sent by Manibhadra with a proposal for the hand of 
 an unmarried one." Then Kulandhara said : " I have 
 eight daughters : seven of them are married in Champa, 
 and the eighth has gone with her husband to the land of 
 Gauda." Then the messenger returned to Ujjayini and 
 
96 
 
 told the whole story to Manibhadra. Then Manibhadra, 
 having learned the truth, treated Nandana's wife with 
 great respect. Then that young woman performed with 
 the utmost devotion in the Jaina temple — that Manibhadra 
 had caused to be built — religious services, such as anointing 
 with oil and decorating. By associating with holy women 
 she became free from all connection with evil. Whatever 
 valuable things Manibhadra gave her she disposed of ; and 
 she had splendid musical instruments made for the temple 
 of the Jina. When she obtained much wealth, she had 
 made three splendid umbrellas. She performed many 
 penances, she caused many good works to be accomplished, 
 and, according to her power, she exercised charity to the 
 congregation. One day, seeing the merchant Manibhadra 
 troubled with anxiety, she said : " Why are you anxious 
 to-day, my father ?" Manibhadra said : " My daughter, 
 the king has presented to the god a garden full of fruit and 
 flowers, but to-day it has suddenly withered up. Many 
 devices have been tried, but it has not become fresh again. 
 This is the refison why I am anxious." When she heard 
 this, she said: "My father, do not be afflicted; I will 
 restore the grove to its pristine freshness by the power of 
 my virtue." When she had said this she meditated in her 
 heart on the goddess, that executes the orders of the Jina, 
 and refused food of all the four kinds,* and remained in 
 the statuesque posture. Then on the third day the goddess, 
 that executes the orders of the Jina, appeared, and said : 
 " Virtuous lay-woman, the garden is afflicted by a demon, 
 and almost withered, but by the force of thy virtue it shall 
 be as good as ever to-morrow morning." Having said this 
 the goddess disappeared. Then, morning having come, 
 she related all the story of the night to the merchant. 
 When Manibhadra heard that he went to inspect the 
 garden. When he saw that it was full of flowers and 
 
 * See Hoernle's ' Uvasaga Dasdo,' p. 36, note. They are there 
 enumerated as : aacma, food, such as rice, curry, etc. ; pdna, drink, 
 such as milk, water-gruel, etc. ; hhdima, delicacies, such as cocoa- 
 nut and other fruits ; sdima, relishes, such as betel, ginger, etc. 
 
97 
 
 fruits, he said to the daughter of the merchant : "Daughter, 
 it is by your power that my wishes have been fulfilled; 
 now it is time for you to break your fast." Having said 
 this, he got together a company of people and conducted 
 her home amid the beating of drums with great rejoicing. 
 That woman went home praised by all people ; and after 
 supplying the wants of the congregation, consistiag of four 
 classes,* she died a death of holy peace, and became a god 
 in Saudharma ; falling from that she became a Brahman's 
 daughter, Vidyutprabha by name. Manibhadra also went 
 to the world of gods ; falling from that he became a man, 
 then he died and became the serpent-prince who showed 
 you such tenderness. Because in your former birth, being 
 bewildered by falsehood, you did at first through ignorance 
 do an unrighteous deed — owing to the influence of that 
 deed you were bom miserable. Because in a former birth, 
 when living in the house of Manibhadra, you showed 
 extraordinary piety in accordance with the law of the Jina — 
 owing to the iafluence of that you obtained unequalled 
 felicity. Because on that occasion you renewed again by 
 your virtue the garden of the Jina — owing to the influence 
 of that act, you have this garden given you by the god, 
 which always wanders about with you wherever you go. 
 Because in a former life you gave three umbrellas, therefore 
 you are always in the shade. Because in a former birth 
 you gave the implements of worship of the Jina, therefore 
 you have had enjoyments. It is owing to your own religious 
 devotion that the fortune of royalty has come to you. In 
 course of time you will attain salvation.' 
 
 When the queen heard this, she fell fainting on the 
 earth, and remembered her former birth, and beheld all 
 her previous existence. At the end of her swoon, the 
 queen said to the holy man : ' Eeverend sir, let me separate 
 from the king, and take a vow before you. You ought to 
 remain here until this can be accomplished.' The king, 
 too, said : ' You ought also to wait here until I can put my 
 son on the throne, and come to you to take a vow.' Then 
 * Monks, nuns, and lay disciples, male and female. 
 
 7 
 
98 
 
 the king placed his son Malayasundara on the throne, and, 
 accompanied by Arama9obha, took a vow. Both of them 
 obsen^ed in it a conduct without reproach, and obtained 
 the happiness of heaven. When they fall from it, they 
 will go through some births in succession and obtain 
 salvation. 
 Here ends the story of Arama9obhd. 
 
 Here begins the story of Eishidatta, having reference to 
 
 _, _, , „ virtue. 
 
 Story of Eishidatta* , ,i ■ -r i i / ■ -n.-, 
 
 In this very Jambudvipa, m Bhara- 
 
 takshetr'a, is a district called Madhyade9a; in it was a 
 city named Eathamardana, in which Hved a king named 
 Hemaratha. His wife was named Suya9as, and they had 
 a gem of a son named Eanakaratha. At this same time 
 there was in the northern quarter a city named Kaveri ; in 
 it reigned a king named Surasundara, and the name of his 
 queen was Vasula, and they had a daughter named Eukmini. 
 In course of time she grew up. When her mother saw that 
 she had recently attained womanhood, she adorned her 
 with ornaments on all her limbs, and sent her into the 
 presence of her father. She bowed before him, and then 
 he took her on his lap, and said to himseK in his heart : 
 ' This girl is in the first bloom of youth ; to what bride- 
 groom must she be given ? Ah ! I know. King Hemaratha 
 has a son, Prince Kanakaratha; he will be a deserving 
 bridegroom for her, and no one else will.' After the king 
 had determined on this plan with his ministers, he sent 
 an ambassador to King Hemaratha ; then the ambassador 
 asked for Kanakaratha, and he, by the order of his father, 
 set out for the city of Kaveri. He advanced by forced 
 marches, and had to encamp in the forest districts of the 
 border. Then the loads were taken off the camels; the 
 lines of tents were set up on all sides ; the horses had the 
 saddles removed from their backs and rolled on the ground ; 
 the elephants were taken to the binding -post by their 
 
 * This resembles very closely the story of Kadaligarbha in the 
 ' Katha Sarit Sagara.' See vol. i. of my translation, p. 286. 
 
99 
 
 drivers. While this was going on, an ambassador ap- 
 proached Prince Kanakaratha, who had taken his seat 
 on a throne under a fragrant mango-tree, and said thus 
 to him : ' Eoyal sir, my master. Prince Aridamana, thus 
 announces to you by my mouth : " Your entering within 
 the borders of my territory will bring about your death; 
 so, if you feel disposed to fight, meet me face to face ; if 
 not, submit to my authority, and return home." ' When 
 the prince heard this he knit his brows so as to assume 
 a terrible appearance, and gave the ambassador this answer : 
 ' Listen, ambassador ! Go and tell that disgrace to his 
 family, your master, that I, the prince, have come to kill 
 him. I am delighted with the hope of combat, and ready 
 armed to meet him, so send your master here at once.' 
 Thereupon the ambassador went and delivered to his 
 master the whole message as sent by Kanakaratha; and 
 when Aridamana heard it, he went with his whole army 
 to fight with Prince Kanakaratha. Then Kanakaratha, 
 hearing from his swift horsemen that he was coming, went 
 out to meet him. When the armies met, a terrible fight 
 took place. At that moment the universe seemed to be all 
 one cry, with the rolling of drums, the gallant shouts of 
 warriors, the trumpetings of elephants, and the neighiags 
 of horses. Then the prince, galloping towards Aridamana, 
 said to him : ' Here I am, you frog of the lake of battle, 
 destitute of discernment; now fight!' Having said this, 
 he dashed forward with the swiftness of lightning, and 
 took him prisoner. He took him with him in his camp 
 for some stages, and then let him go. Aridamana there- 
 upon was filled with the spirit of renunciation, and 
 abandoned his kingdom and took a vow; and having 
 observed a conduct without transgression, he attained 
 blessedness 'in the holy place of the Tirthakara Nami. 
 The prince in his march came to a forest; and on that 
 occasion the forest became like a city, owing to the prince's 
 army settling down and encamping in it. It happened 
 that, while the army was there, some men went out to 
 look for water, and at the time of evening they returned 
 
100 
 
 and bowed before the prince. The prince said: 'How is 
 it that you have been so long away?' They said: 'By 
 the order of your majesty we went hence into a wood, and 
 there we saw a lake like a sea ; and while we were in that 
 wood we saw a maiden, who surpassed in beauty the 
 nymphs of heaven, amusing herself with swinging; but 
 while we were looking at her, she suddenly disappeared. 
 Then we searched that wood tree by tree, but we could not 
 see her ; it was for this reason that we were so long away.' 
 "When the prince heard it, he was agitated with the emotion 
 of wonder. And just at this time the sun set. So the 
 prince dismissed them, and said his evening prayer, and, 
 folding himself in an eiderdown quilt, went to sleep. In the 
 morning he washed the lotus of his face, and worshipped 
 the gods, and ordered the victorious drum to be sounded 
 for the onward advance. All the army, when they heard 
 the sound of the drum, began to march. The prince 
 himself, surrounded by some princes who were his friends, 
 having the path pointed out to him by scouts, went forward 
 to the lake. Thereupon the prince went to that place 
 where the maiden was seen by those who went to look for 
 water. As fate would have it, the prince saw the maiden 
 in the very same spot. When the prince saw her, he said 
 to himself : ' If she is a nymph of heaven, then the eyes 
 of Indra alone are of any use to their possessor ; if she 
 is a snake-maiden, then the king of snakes is truly the 
 prince of fortunate ones.* Such a pearl of women is not 
 found in this world of mortals. Is camphor produced in 
 a salt-miue ?' While the prince was sunk in these reflec- 
 tions, the rear-guard of his army came up ; and then the 
 maiden, hearing the noise of the host, vanished. Then 
 the army continued its march round the lake ; and while 
 the prince was searching for that fair-eyed maiden, having 
 his heart drawn towards her by love, he saw a chaitya. 
 Then the prince said to himself : ' That fair one will be in 
 this chaitya;' so he went into it. And then the prince saw 
 in that chaitya an image of the eminent Eishabha ; so he 
 * The Sanskrit word ttiat means ' snake ' means also ' enjoyer.' 
 
101 
 
 had an abundant supply of flowers brought, and himself 
 made an offering to the excellent Jina. After he had made 
 his offering, he composed this hymn of praise : 
 
 ' To-day my eye is blessed, to-day my head is blessed. 
 To-day my band is blessed, to-day my foot is blessed, 
 Since thou hast been propitiated, adored, worshipped and praised.' 
 
 Speaking thus, he bent before the chief of prophets again 
 and again. Thereupon, at this very conjuncture, there 
 arrived a hermit with heavy matted hair hanging down, 
 with body broken with old age. When the prince saw this 
 hermit, such as has been described, and saw that that very 
 lady-loVe of his was . carrying for him a large basket, his 
 eyes were dilated with curiosity. The girl, too, seeing the 
 prince, thought : ' Is this Indra, or the moon, or the sun- 
 god? or is he the god of love himself, present in visible 
 form?' Then the prince, having worshipped the mighty 
 Jina, bowed before that hermit when he arrived. Then 
 the hermit said to the prince: 'My son, what family is 
 blessed by thee ? What succession of letters is fortunate 
 enough to form thy name? To what cause is the great 
 happiness of thy arrival due?' The prince answered all 
 his questions ; in the meanwhile he saw the damsel, who 
 was. concealed by the hermit's weight of matted hair. 
 Then the prince said to the hermit: 'Who caused this 
 temple of the Jina to be built in this wood? Who are 
 you? Who is this maiden? Tell me all.' Then the 
 hermit said: 'My son, my story is long; first let us 
 worship the god; so wait a moment.' Having said this, 
 the hermit went in and worshipped the god; while the 
 maiden looked at the prince, and the prince looked at the 
 , maiden. Then the hermit, having worshipped the god 
 with lotuses, came out into the porch of the temple, and 
 said to Prince Kanakaratha: 'Come to this hut of mine 
 which is near, in order that I may show you respect.' 
 Then the prince went into the hut in order to please him. 
 The hermit said : ' Hear, my son, the story of the chaitya, 
 of myself, and of this maiden : 
 
102 
 
 ' In this very land of Bharata ther6 is a city named 
 
 Amaravati ; in it there was a 
 
 Stoey of King I^shena, ^ ^^^^^ Harishena, and he 
 
 WHO BECAME A HbRMIT. ,5" ., , ^ / , 
 
 had a wife named Pnyadar9ana ; 
 they had a son named Jinasena. One day a horse, that 
 had been trained in an inverse manner,* carried off King 
 Harishena. He came to this very wood, and got rid of 
 his horse, and gradually wandering about in the wood, the 
 king reached a hermitage, and there he bowed before the 
 abbot Yi9vabhuti, sprung from the family of Kachchhamaha- 
 kachchha. The hermit, knowing by his marks that he 
 was a king, blessed him, and said : " Whence have you 
 come hither? How is it that you are alone?" Then the 
 king, being asked this question by the hermit, told the 
 whole truth. In the meanwhile the army, that was follow- 
 ing the king, arrived, and rejoiced when they saw the king. 
 Then the army encamped outside the hermitage. The king 
 remained there a whole month, courting the favour of the 
 hermits, and he had this temple of Eishabha built. When 
 he was leaving, the hermit gave King Harishena a charm 
 for destroying the effects of poison, f Then the king went 
 to his own town. The people showed great joy when he 
 made his entrance into the town. So he continued govern- 
 ing his kingdom. One day, as he was sitting in the hall 
 of audience, a man came and said : " King, there is a city 
 called Mangalavati. In it there reigna a king named 
 Priyadar9ana, and he has a queen named Vidyutprabha. 
 They have a daughter named Pritimati, who has been 
 bitten by a serpent, and I have been sent by my master to 
 inform you." When the king heard this, he travelled to 
 that place by means of swift camels, and by means of that 
 very poison-counteracting charm freed the maiden from 
 the influence of the poison. Then her father gave her to 
 him, and lie married her, and returned with her to his own 
 city. There he lived happily, and after the lapse of some 
 time he committed the care of his kingdom to his son, and 
 
 * I.e., to gallop when it should stop, and vice versa. 
 t Compare ' Katha Sarit Sagara,' vol. i., p. 461. 
 
103 
 
 with that newly-married wife went to practise asceticism. 
 Both the king and the queen went to the hermitage of the 
 abbot Vi9vabhuti, and there engaged in asceticism. Then, 
 while the Queen Pritimati was practising asceticism, a 
 pregnancy which was previously caused declared itself in 
 the fifth month. When the ascetics saw her ia such a 
 state they were all shocked. Then King Harishena said : 
 " Queen, what is the meaning of this ?" She answered : 
 " This is a pregnancy previously caused, but I did not tell 
 you of it when I ought to have done so, because I was 
 afraid that it would interfere with my practising asceti- 
 cism." Then all the ascetics who had previously occupied 
 that hermitage left it, and went elsewhere. But Harishena 
 and his wife remained there. Those two passed four 
 months in a state of extreme sorrow, blaming their own 
 action. When the ninth month was completed Queen 
 Pritimati brought forth a daughter. Because she was born 
 in the hermitage of the rishis, her parents called her Eishi- 
 datta. Then, as fate would have it, her mother Pritimati 
 died from the consequences of childbirth, and after per- 
 forming Pritimati' s funeral the father tended and brought 
 up the child till she attained the age of eight years. Then 
 her father thought : " The beings that roam in the forest 
 will see that my child is beautiful, and will carry her off." 
 So he prepared a coUyrium for her. The secret of this 
 coUyrium that makes invisible* was long ago communi- 
 cated to him by the abbot Vi9vabhuti. For that reason 
 that daughter of his became invisible to those that roam 
 in the forest. 
 
 ' Know, prince of auspicious aspect, that I am that 
 Harishena, and that this is my daughter.' 
 
 The prince looked at the maiden with such a loving 
 glance, and she looked at him with such a loving glance, 
 that they were * both in either's powers.'t The hermit, 
 
 * Compare ' Katha Sarit Sagara,' vol. ii., p. 221. 
 
 t I take these words from Shakespeare's ' Tempest.' I may, perhaps, 
 draw attention to the fact that there is a certain similarity between 
 the two stories. 
 
104 
 
 perceiving in his own mind their desire, smiled and said to 
 the prince : ' Prince, I hereby give you this daughter of 
 mine.' The prince answered : * I receive what you are 
 pleased to give me, reverend sir.' Then the hermit said : 
 ' Eise up, prince ; go to your own camp and take food.' 
 The prince said to the hermit : ' My lord, I will to-day eat 
 with you, so come along with me.' The hermit said : 
 ' My dear youth, your majesty makes it hard to refuse, but 
 for hermits no other food but bulbs and roots is appro- 
 priate.' When the hermit had said this, he dismissed the 
 prince, who went to his camp with his suite and took food. 
 Then, in an auspicious moment, the prince married the 
 daughter of Harishena, ^ishidatta by name, and lived 
 there with her for some days. Then one day the hermit 
 said to the prince with faltering voice : ' Prince, support 
 of the world, why should I say much to you ? Take care 
 never to make my daughter an object of insult. This girl, 
 who from living in the forest is wanting in experience of 
 the world, is committed by me to your care ; by living with 
 you she will acquire many excellent qualities, since even 
 dust that settles on the navel of a deer* becomes sweet- 
 scented. But I now wish to enter the fire, as for people 
 like me death is better than life.' Then the prince fell at 
 the feet of the hermit, and said to that mighty saint : ' Do 
 not even mention the word " suicide." ' Then Eishidattd, 
 weeping, said to her father : ' Show some compassion to 
 me.' The hermit said : ' My dear girl, do not say this, 
 but listen to my admonition. Be obedient to your 
 superiors ; observe the laws of virtue ; do not be angry 
 even with rival wives ; do not turn aside from holiness in 
 pleasure or in pain.' And then the hermit, having taken 
 leave of Prince Kanakaratha and of his own daughter, and 
 calling to mind the mantra of the five Parameshtins,+ 
 entered the fire. Eishidattd,, weeping and rolling on the 
 earth, uttered the following lamenj; : 
 
 * Or perhaps ' on musk.' 
 
 t Yuga,di9a, Canti, Nemi, Parpva, and Vira. (' Weber uber das 
 Catrunjaya M4h4tmyam,' p. 15.) 
 
105 
 
 ' father ! father ! devoted to boundless love of thy child, 
 To-day, without thee, I am wretched, like a plantain-tree deprived 
 
 of its root ; 
 I never beheld my mother ; but thou hast been my mother ; 
 So, thou being gone, both my hands have fallen to earth.' 
 
 Then Prince Kanakaratha, in order to admonish his 
 beloved, said to her : 
 
 ' Stay, stay, my beloved ; do not stretch out weeping overmuch ; 
 Of what profit is it that thou sorrowest over one gone to the other 
 
 world ? 
 Queen, thy father is not to be lamented, since he reigned as a king 
 
 and observed his vows as a hermit.' 
 
 Then the prince performed his funeral ceremonies and 
 made a sacrificial sthandila in the place of burial. Then 
 the prince set out with his wife Eishidatta for his own city. 
 And Eishidatta, as she was going along with her husband, 
 kept sowing by the way a series of saddphala* fruits that 
 her father had given her.t So the prince, travelling by 
 continuous stages, reached Eathamardana, and entered it 
 with great rejoicings. Then Kanakaratha, with his wife, 
 bowed at the feet of his parents, and was welcomed by 
 them. So Prince Kanakaratha lived happily with his wife. 
 In the meanwhile King Surasundara, the lord of Kaveri, 
 heard that the prince had married the hermit's daughter, 
 and his daughter Eukmini, who longed for the prince, was 
 much afflicted. Then one day she fell in with a witch 
 named Sulasa, who was deeply versed in all charms and 
 spells ; and she managed, by giving her food and clothes, 
 to incline the witch in her mind to undertake the task of 
 disgracing Eishidatta in order that the prince might come 
 to her. So she despatched the wicked Sulasa to Eatha- 
 mardana. Then Sulasa, after a few days, arrived in the 
 city of Eathamardana. And at night-time she went into 
 the palace of Prince Kanakaratha, after administering a 
 narcotic drug to all the inmates, and when she saw Eishi- 
 
 * Further on the word sahdkdra (fragrant mango) is used. Sadd- 
 phala means, according to Monier Wfllianis, always bearing fruit : 
 the cocoanut-tree, the glomerous fig-tree, the jack, the VUva-tree. 
 
 t See the note on p. 290 of vol. i. of my translation of the ' Katha 
 Sarit Sagara,' and additional note on p. 576. 
 
106 
 
 datta sleeping by the side of the prince, she shook her 
 head, and said in her heart : 
 
 ' the beauty, the splendour, of this fawn-eyed fair one 1 
 Happy indeed is the man whose beloved she has become.' 
 
 Then that witch smeared the face of Eishidatta with 
 blood,* placed some flesh on her pillow, and, after killing a 
 man, fled from the palace of the prince. Accordingly, in 
 the morning the prince's retinue, seeing that a man had 
 been killed, made a confused murmur. Hearing the 
 murmur the prince said to himself : ' Alas ! alas ! I hear 
 that a man has been killed in the night, so I wonder if this 
 beloved of mine is a Eakshasi.' Then, seeing that the 
 mouth of Eishidatta was stained with blood, and that flesh 
 had been placed on the pillow — beholding, I say, his 
 beloved in this position — he said to himself : ' Alas ! the 
 saying of the (yastras, that the giEt of beauty is prolific of 
 misfortune, is indeed true.' Having formed many ideas of 
 this kind in his mind, and having again felt doubtful about 
 them, he at once woke up his beloved, saying : ' Queen, 
 rise up, rise up !' And then, seeing his darling aroused 
 from sleep, he thus addressed her : ' Queen, I wish to ask 
 you something. Are you, though born in the faniily of 
 Harishena, a Eakshasi ?' She was terrified, and said : 
 'Eoyal sir, why do you talk in this way to me?' The 
 prince said : ' My dear, last night a man was killed ; there 
 is flesh on your pillow ; your mouth is stained with blood. 
 These two things I have seen with my own eyes.' "When 
 Eishidatta heard this speech of her husband's, and saw the 
 facts for herself, she said to the prince : ' Eoyal sir, if I 
 have been a flesh-eater in the past, how could I, as I do, 
 prohibit the eating of flesh? I know nothing about all 
 this ; it must have been done by some enemy, impelled by 
 my deeds in a former life. But if you have any displeasure 
 
 * See p. 289 of vol. i. of my translation of the ' Kath& Sarit Sdgara,' 
 and the note on p. 631 of vol. ii. In No. 20 of Gonzenbach's ' Sioilian- 
 ische Marchen,' the holy Francis takes away the three children of his 
 god-daughter, and besmears her mouth with blood. She is accused of 
 being a were-wolf. A similar incident wiU be found in Grimm's notes 
 on No. 3 in his collection (Marienkind). 
 
107 
 
 against me, put me' to death.' When the prince heard this 
 speech, he said to her : ' My beloved, yoii are innocent ; 
 do not be afflicted in your mind.' While the prince was 
 saying this he himself removed the flesh, and washed her 
 lotus-like mouth. In this way the witch went on con- 
 tinually bringing disgrace on her, and the prince, being 
 deeply attached to her, continually went on palliating the 
 disgrace. One day King Hemaratha said to his ministers : 
 ' Alas ! alas ! every day there is a man killed in my city ; 
 do you know nothing about it ?' They said : ' King, this 
 is not the handiwork of a woman ; this is all we know.' 
 The king was filled with anger, and said : ' Then let all 
 these sectaries* be banished from the city, whatever these 
 men know or do not know.' Then, by the order of the 
 king, all the sectaries, except the Jaina hermits, were 
 banished. Now, at this very juncture the witch Sulasa 
 came into the king's court, and said to the king : ' Eoyal 
 sir, I had a dream last night, to the effect that a certain 
 deity said to me : " To-morrow the king wUl expel all the 
 sectaries, so you must go to him and tell him that the wife 
 whom his son brought from the forest is certainly a Eak- 
 shasi, and that all this that has been done is her doing, so 
 he ought not to illtreat the sectaries. Because the boar 
 eats the sugar-canes the buffaloes are smitten." If, royal 
 sir, you have any doubt about the truth of my statement, 
 go to-night and look for yourself.' The king said, ' I will 
 look,' and dismissed the witch. When night came, he 
 made Prince Kanakaratha sleep near him, on the pretext 
 that he had a pain in his limbs. While the prince 
 was lying near his father, he thus reflected with himself 
 during the night : ' Alas ! now the disgrace of my beloved 
 will be made manifest, since, on the one hand, it is not 
 lawful for me to disobey my father's orders ; on the other 
 hand, my wife will be disgraced by my obeying them. On 
 one side is a tiger, on the other a river.' Then, during 
 that very night, Sulasa, the witch, smeared, as before, the 
 
 * Pdshan^nah. The word has not generally a bad meaning with 
 Jains. See Dr. Hoernle's translation of the ' Uv4saga Dasao,' note 52, 
 
108 
 
 mouth of Eishidatta with blood, and placed flesh on her 
 pillow. King Hemaratha sent spies, who ascertained that 
 fact, and in the morning they reported it to the king. 
 Then King Hemaratha was angry, and said to the prince : 
 ' Fie ! how is it that, though you know this female to be 
 a bloodthirsty Eakshasi, you still protect her? Depart, 
 depart, husband of a Eakshasi ! leave my territories ; you 
 have to-day stained a stainless race.' Then the prince 
 folded his hands as a suppliant, and said to the king : 
 ' Eoyal sir, this is all untrue. Be merciful to me ; do not 
 be angry with me.' Then the king said : ' Go yourself 
 and look.' So the prince went in sorrow to his own 
 house. There he saw his darling weeping, with her cheek 
 pillowed on her left hand. The prince said : ' Queen, 
 why do you rain down water with showers of tears ? 
 What are we to do ? Yesterday a witch denounced you to 
 the king as a Eakshasi, and early this morning the king 
 sent spies, and discovered you to be so. Now I really do 
 not know what will happen to you.' At this moment 
 the king arrived, and, dragging the weeping girl by the 
 hair, delivered her to the executioners, and gave them 
 the following order : ' Take this wicked Eakshasi all round 
 the city, and then remove her to the cemetery, and slay 
 her quickly.' Thereupon Prince Kanakaratha began to 
 gash his own body, but King Hemaratha prevented him 
 by tying his limbs with his own hands. Then the exe- 
 cutioners took Eishidatta, and entwined indigo with the 
 seven locks of her hair. They encircled her neck with a 
 garland of Nimba-leaves ; they held over her a shoe by 
 way of umbrella, on a lofty pole ; they placed a piece of 
 an old broom, by way of tuft, on her head ; the whole of 
 her body was stained with powder ; she was hooted by the 
 low people who had assembled, and so they led her, with 
 dissonant cymbals, horns, and drums preceding her, in this 
 condition through the city, in accordance with the king's 
 order.* Then, while the citizens lamented, the execu- 
 
 * In this difficult passage I have been assisted by Atm&r&m Muni 
 and Dr. Hoernle. 
 
109 
 
 tioners took her into the cemetery, and at that very 
 moment the sun went to his rest, as if unable to witness 
 her miserable, pitiable condition, and immediately darkness 
 was diffused all over the landscape. Then one of the 
 executioners drew his sword, and said to Eishidatta : 
 ' Bloodthirsty one, think upon some favourite deity, for 
 you will this moment cease to be.' While, after saying 
 this, he was brandishing his sword, Eishidatta, in her 
 terror, fell on the ground in a faint. Then all the 
 executioners, seeing that she seemed to be dead, said : 
 ' What is the use of this slaying of the slain ?' So they 
 returned to the city. Now, in the evening twilight the cool 
 breeze began to blow on her body, and she recovered 
 consciousness, and seeing the cemetery, and not seeing the 
 executioners, she fled to save her life, like a doe escaped 
 from the net. And after she had gone a long way and 
 reached an uninhabited forest, she lamented aloud : ' 
 my father ! my father ! deprived of you I have fallen 
 into the slough of calamity; so come and support with 
 your hand your own child. If I had not been foolish 
 enough to separate from you then, how would misfortune 
 have come upon me now ? my soul ! what sin did 
 you commit in a former birth that such a disgrace should 
 have befallen me, though I am innocent ?' After she had 
 uttered many lamentations of this kind, she walked on 
 slowly towards the south, with the intention of repairing 
 to her father's hermitage, and the way was made clear to 
 her by the sahakdra trees, which she had sown with her 
 own hand on the path by which she had come after her 
 marriage : so she followed that track, and in course of time 
 reached the hermitage. When she saw the place where 
 her father was burned, Eishidattd, wept bitterly. She said : 
 " Alas ! father, here is your child returned. Where have 
 you gone ? Come and appear to me. Have pity upon me 
 and comfort me, who am afflicted, downcast, solitary^ and 
 without a protector. Alas ! father, in this uninhabited 
 wood, deprived of you, with whom can I take refuge? 
 where can I go ? what can I do ?' When Eishidatta had 
 
110 
 
 lamented much to this effect, she gradually got the better 
 of her grief, and she remained living in her father's hut 
 eating bulbs, roots and fruits, alone in that uninhabited 
 forest. One day she reflected in her mind : ' How shall I 
 be able to preserve my virtue in this lonely wood ? Ah, 
 I know. Long ago my father told me of a plant the 
 virtue of which will turn a woman into a man.' Having 
 resolved to make use of this plant, she went into the forest 
 and fetched that plant and put it in her ear, and by virtue 
 of it she immediately became a man.* Then she put on 
 the dress of a hermit, and lived happily in that forest, 
 worshipping the great Jina with sweet-smelling flowers three 
 times a day. So she passed some time. In the meanwhile 
 her beloved, though he enjoyed the pleasures of a royal 
 station, felt his heart empty — like an animal that has been 
 left behind when all its companions have been sold. 
 SulasA, thinking that she had triumphed, went and made 
 the daughter of the King of Kd,veri happy with the joyful 
 news. Then King Surasundara sent an ambassador to 
 Hemaratha. The ambassador went and said to Hema- 
 maratha. King of Eathamardana : ' Eoyal sir, the King of 
 Kaveri sends you the following message : " The prince 
 never came here. What is the reason?" So send the 
 prince at once to marry the daughter of my master. Do 
 not despise a good connection.' When Hemaratha heard 
 this speech of the ambassador, he said to the prince his 
 son in private : ' My dear boy, why do you thus perpetually 
 grieve ? Have you not heard the saying that one should 
 not blame a deed that is done ?■!■ so, to please me, go and 
 marry the daughter of the King of Kaveri.' Then the 
 prince, though unwilling, obeyed the command of his 
 father, and set out to marry Eukminl on a day fixed by the 
 astrologers; then advancing gradually, he reached that 
 very forest. When he saw that forest, the eyes of the 
 prince were bedewed with tears, and he said to himself : 
 
 * Compare ' Kath4 Sarit S&gara,' vol. ii., p. 302. 
 f The sense seems to be, ' It is of no use crying over spilt 
 milk.' 
 
Ill 
 
 ' Alas ! here is that very forest in which I married that 
 fair-eyed one. 
 
 ' Here are all the very same trees ; here is that same lake ; 
 The whole landscape is the same, and in front of me is the temple 
 
 of the Jina. 
 What formerly gave me pleasure has now become a source of 
 
 affliction to me I 
 Fate, what hast thou done to me, though I am innocent and alive 
 
 to the vanity of the world ?' 
 
 Being occupied with melancholy thoughts of this kind, 
 the prince went with a few foot soldiers into the temple of 
 the Jina. At this very moment his right eye throbbed 
 violently ;* then the prince said to himself : ' My eye throbs 
 as if indicating a meeting with the beloved ; but Fate has 
 taken her away. Can this omen be ineffectual ?' 
 
 While the prince was going through these reflections, 
 ^ishidatta came to him as a hermit, and offered him flowers. 
 The prince took the garland of flowers from her hand, and 
 looked again and again at the hermit with a look that 
 indicated his perception of the resemblance to his beloved, 
 i^ishidattd the hermit said to herself : ' I wonder if my 
 beloved has set out to marry Eukminl.' The prince 
 worshipped the Jina, and then went to his tent after sum- 
 moning the hermit Eishidatta. He made the supposed 
 hermit sit on a seat of honour, and feasted him, and after 
 requesting him with great vehemence to accept the present, 
 he clothed him in a suit of raiment. Then the prince said 
 to that hermit : ' When did you come to this forest ?' 
 Then the hermit said : " Eoyal sir, in this hermitage there 
 was a hermit named Harishena ; he had a daughter, named 
 Eishidattd, who was exceedingly virtuous. Some prince or 
 other married her, and took her away to his own city ; as 
 for her father, Harishena, he attained the condition of a 
 divinity by entering the fire. At that time I came here, 
 after wandering over the earth, and from that day forth I 
 worship Eishabha in this temple. While I have been dwell- 
 ing here, five years have been completed, but to-day all my 
 
 * Compare ' Katha Sarit S&gara,' ii. 128. 
 
112 
 
 aspirations have been fulfilled by beholding you.' Then 
 the prince said to the hermit : ' How is it, hermit, that my 
 eye is never sated with gazing on you ?' The hermit an- 
 swered : ' Eoyal sir, one person is dear to one, and another 
 to another. The kumudas* rejoice in the moon, and the 
 kamalas in the sun.' Then the prince said : ' Hermit, I 
 have to continue my journey ; but how am I to advance, 
 seeing that my mind, being bound with the chain of love 
 for you, cannot go forward ? So come along with me ; on 
 my return I will leave you here.' Then the hermit said : 
 ' Do not insist, royal sir, since intercourse with kings is to 
 the detriment of ascetics.' Then the prince said once more 
 to the hermit : ' What ! do even people like you, my lord, 
 refuse to grant petitions ?' The minister also said to the 
 hermit : ' Please do what the prince says.' The hermit, 
 who was really Eishidatta, was induced to consent to all by 
 their great persistence, and at this moment the sun went to 
 his rest. The hermit and the prince offered up their 
 evening prayer, and spent the night lying on the same 
 couch. Then at dawn the prince set out, and, travelling 
 by continuous stages, reached the city of Kaveri, and then 
 the King Surasundara, with his suite, came to meet him. 
 The festive entry into the city took place amid universal 
 rejoicing. A palace was prepared for the marriage; the 
 prince was adorned. Then, on a day fixed by the astrologers, 
 he married Eukmini. One day, when Eukmini was sitting 
 on the prince's lap, sh6 said to him : ' Lord of my life, 
 what sort of a person was that unfortunate Eishidattd, who 
 captivated your soul ?' Then the prince said : ' How can 
 I describe in detail the perfections of that Eishidattd, ? In 
 comparison with her beauty, the wife of the god of love is a 
 mere slave girl, Menakd, is only fit to be her mask, and the 
 wives of the serpents are the dust of her feet. But since I 
 am deprived of her by the decree of Pate, you have become 
 dear to me. For if one cannot obtain a razor, is not 
 
 * Theste appear to be different kinds of lotus. The sudden affection 
 that the prince conceives fdr the hermit reminds one of Cymbeline's 
 feeUng towards his daughter when she was disguised as a page. 
 
113 
 
 even rubbing some alleviation ?' Then Eukminl flew in a 
 passion, and revealed to the prince the daring deed that she 
 had some ^me ago committed, and at that moment Eishi- 
 datta the hermit was delighted in her soul at the taking 
 away of her reproach. When the prince heard this, he 
 looked terrible with knit brows, and, flinging Eukmini 
 from his lap, scolded her severely in the following words : 
 ' You wicked and cruel woman, you have hurled yourself 
 and me into hell ! Alas ! of that accomplished and virtuous 
 and beautiful woman that was, the memory only subsists, 
 and this you have done. Why did you commit a deed 
 detestable in the eyes of all men in order to serve your own 
 interests?' While he was reproaching Eukmini in these 
 words, the day broke, and she fled weeping. Then the 
 prince, afflicted at the loss of his wife, had a pyre built up 
 in the court of the house, and, though his followers tried to 
 dissuade him, he proceeded to ascend it. Then the King 
 of Kdiveri came there with speed, and tried to dissuade 
 him, saying : ' Prince, this womanish proceedkig is not 
 becoming to men like you.' But the prince did not desist 
 from his persistent intention. Then the attendants said to 
 Eishidattd, the hermit : ' Eeverend sir, this prince will do 
 whatever you tell him, so dissuade him from suicide.' The 
 hermit, when entreated by those attendants, laughed, and 
 said to the prince : * Prince, why do you die for a mere 
 woman ? How comes it that you have forgotten the 
 promise that you made when you brought me away from 
 the forest ? Moreover, 
 
 ' Even the idea of union with your beloved will be impossible when 
 
 you are dead, 
 But if you hve she wUl return from some place or other, and be 
 reunited with you.' 
 
 Then the prince said to the hermit : ' Hermit, why do you 
 deceive me ? Does a dead person anywhere ever come back 
 to life ?' The hermit answered : ' Give the word, and, 
 owing to this virtue of yours, Eishidattd, though dead, 
 shall come back to life.' Then the prince said to the 
 hermit : ' My lord, let me hear this again quickly : have 
 
 8 
 
114 
 
 you seen her anywhere with your eyes, or have you heard 
 of her, or do you know by your knowledge that she is 
 living anywhere, that you speak thus confidently ?' The 
 hermit answered : ' Prince, I know all about your beloved 
 by my supernatural knowledge. As you see me, such is 
 she in the city of Yama, the land of the southern region. 
 So I will transport myself into the realm of Yama instead 
 of her, and will bring that JRishidattd, here for the sake of 
 you, my friend.' Then the prince said : ' Hermit, if this 
 be so, further delay is out of place.' The hermit answered : 
 ' Prince, can one travel to the southern region with the 
 momentary speed of thought ? One would catch cold for 
 nothing.' The prince said : ' Long ago I gave you my 
 heart ; now I give you my very self.' The hermit answered: 
 ' Eemain, prince, in possession of your own self ; if here- 
 after I ask you for any boon, you must grant it me.' The 
 prince said : ' So be it.' After this conversation, the 
 hermit went behind a screen, and after remaining there a 
 moment, during which she got rid of the form of a male 
 hermit by means of a second herb, she appeared from 
 behind the screen as Eishidattd, the daughter of Harishena, 
 and at that moment a troop of gods rained flowers on her 
 head. When the people saw her, they said to one another : 
 ' Eukmini compared with Eishidatta is like brass compared 
 with gold. So Prince Kanakaratha was quite right in his 
 persistent intention; who would not die for such a 
 woman ?' As for the prince himself, he could not have 
 enough of gazing at Eishidattd,, whom he had not seen for 
 such a long time. Moreover, Surasundara was exceed- 
 ingly delighted when he saw her. Then King Surasundara 
 placed Eishidatta and the prince on a huge elephant, and 
 took them to his own palace; and there, to show his 
 respect for her, he honoured her with a bath, with clothes, 
 jewels and other things of the kind. Then the king had 
 that wicked witch, Sulasa, mounted on an ass and led 
 round the city. Cymbals and drums were beaten before 
 her, the citizens abused her at every step, and at every step 
 people beat her with sticks, fists and other things, and »t 
 
115 
 
 last the king had both her ears and her nose cut off, and 
 banished her from the city. And King Surasundara took 
 his own daughter aside and reproached her bitterly. But 
 Prince Kanakaratha, reunited with Eishidatta, was plunged 
 in a lake of happiness. For some time he was simply 
 bewildered with his joy ; but one day he said to his beloved 
 Eishidatta., who was seated on his lap, ' My darling, all has 
 turned out prosperously, but my friend, the hermit, is 
 suffering in the house of Yama.' Eishidatta laughed, and 
 said : ' Prince, do not be downcast ; I accomplished all this 
 by means of a herb. But grant me the boon that you pre- 
 viously promised me.' The prince said : ' Well, then, 
 what boon is to be granted ?' Eishidatta said : ' Eegard 
 Eukmini as you regard me.' When the prince heard this, 
 he said to himself : ' How excellent is the feeling of her 
 soul even towards one that is an enemy !' Having gone 
 through these reflections, he said to his beloved : ' Be it 
 so, queen.' When Eishidatta heard this, she herself sum- 
 moned Eukmini, and induced her to lay aside her shame. 
 Then the prince took leave of the King of KAveri and 
 returned with those two beloved ones to his own city. Then 
 King Hemaratha came out to meet his son. When the 
 prince saw that his own father had come, he bowed before 
 him, and they entered the city. Then King Hemaratha, 
 having heard the facts, being ashamed of his own mis- 
 conduct, showed great honour to Eishidatta. In course of 
 time Hemaratha placed Kanakaratha on his throne, and, 
 repairing to Bhadracharya, took the vows in his presence. 
 Then Kanakaratha ruled his realm righteously, and had by 
 Eishidatta a son, named Simharatha. One day the king, 
 while sitting at a window with Eishidatta, saw a bank of 
 clouds, which was immediately swept away by the force of 
 a violent wind. Then, seeing that the cloud was dispersed 
 almost as soon as it had gathered, the king became full of 
 the spirit of renunciation, and he said thus to himself : 
 ' Even as this bank of clouds appeared and disappeared, so 
 in this revolving world transient are life, wealth and other 
 
116 
 
 blessings.'* While the king, with his beloved Eishidatta, 
 was thus full of ascetic impulses, in the morning a keeper 
 of the garden came and said to the king: 'My liege, there 
 has arrived in the Kusumakara garden a teacher named 
 Bhadraya9as, with his attendants.' When the king heard 
 this, he bestowed on the gardener a gift consisting of five 
 things, and he went to worship the sage. After he had 
 worshipped him, he listened, in the company of Eishidattii, 
 to his religious discourse. At the end of the sermon, 
 Eishidattd, said : ' Eeverend sir, what deed did I do in a 
 former life that I should have been thus falsely accused of 
 being a Eakshasi ?' The sage said : 
 
 ' In this land of Bharata there is a city named Gangapura. 
 
 In it there lived a king named 
 
 StOEY of BiSHIDATtI in her « ^3;, JT.1.J 
 
 PEEvioTTs Births. Gangadatta ; and he had a 
 
 queen named Gang^, and their 
 daughter was named Gangdsena. In that very city there 
 was an abbess of the name of Chandraya9as, from whom 
 Gangdsend. received religious instruction. Then, after 
 some time had passed, shet solemnly renounced in the 
 presence of Chandraya9as all earthly pleasures as resembling 
 poison. Now, it happened that in that very city a female 
 lay disciple, named Sangd., was performing the penance of 
 fasting for a whole month. Accordingly the people wor- 
 shipped her, and published her fame abroad. When 
 Gangdisend, saw how matters stood, she could not endure 
 that Sang^ should be praised, so one day she made the 
 following imputation against the lay sister, that she was a 
 Edkshasi, and devoured the flesh of corpses during the 
 night, though she practised mortification during, the day. 
 Though Sangd heard the charge that had been brought 
 against her, she endured it patiently, and did not bring 
 a lying accusation against her rival. Owing to that deed 
 Gangdsend, roamed through many births, and was again 
 born as a princess in the city of Gangdpura. Then she 
 
 * CompEire Jaoobi's Introduction to his edition of the ' Pari^ishta 
 Parvan,' p. 19. 
 •f The Sanskrit has ' you,' which gives a kind of sense. 
 
117 
 
 once more took a vow, and became angry and died without 
 repenting of her anger, and became the wife of the lord 
 l9dna.* From that position she fell, and was conceived 
 as the daughter of the hermit Harishena, in the womb of 
 his wife Pritimati, and was born in the hermitage as 
 Eishidattd, ; so, my good lady, it is owing to the influence 
 of deeds in a previous birth that this grievous accusation 
 was brought against you.' 
 
 When 5'ishidattd heard this account of her former 
 existence from the mouth of the sage, she remembered all 
 her births. When Kanakaratha heard that, he' felt inclined 
 to renounce the world; and both of them, after placing 
 their son Simharatha on the throne, took the vows in 
 the presence of the religious teacher Bhadraya9as. They 
 performed the most terrible mortifications, and both of 
 them obtained absolute knowledge, t This pair of kevalins 
 enduring mortification, when the accumulated actions of 
 a long existence had come to an end, having gained glory 
 by destroying the enemy of the soul's peace, obtained 
 the most blessed state abounding in the most exalted 
 happiness.! 
 
 Here ends the story of Eishidatta, having reference to 
 virtue. 
 
 Now follows the story of Metarya, concerning compassion 
 
 to living creatures. 
 Story of Metarya. t j.i. • i j n -di, j. • iv. 
 
 In this very land of Bharata, m the 
 
 city of Sanketa, there was a king named Chandravatamsaka. 
 
 He had two queens, named respectively Sudar9ana and 
 
 Priyadar9and. Sudar9and had two sons, named Sd,gara- 
 
 chandra and Munichandra ; whereas the two sons of 
 
 Priyadar9and were named Gunachandra and Bdlachandra. 
 
 Then King Chandravatamsaka established Sd,garachandra 
 
 in the position of crown-prince, § and gave Munichandra a 
 
 * One of tiie older forms of Civa-Budra (Monier Williams), 
 t Kevalajndna. The possessor of such knowledge is called a 
 kevalvn. See Dr. Hoemle's ' Uv&saga Basao,' appendix iii., p. 44. 
 X The state is, of course, tnoksha, or liberation. 
 § YvAia/r&ja. 
 
118 
 
 kingdom in Ujjayini by way of appanage.* One day, in 
 the month of MAgha, Bang Chandrdvatamsaka was per- 
 forming asceticism in the statuesque posture in his 
 bedroom, and he formed the following resolution : ' I will 
 not put an end to my painful posture as long as the lamp 
 is burning.' Then the chambermaid, after each of the 
 four watches, replenished the lamp with oil. At the dawn 
 of day the king died, owing to the delicacy of his health, 
 and went to the world of gods, and Sigarachandra reigned 
 in his stead. One day he said to his second mother 
 Priyadar9and : ' Let your sons have the kingdom ; I will 
 take a vow.' But Priyadar9an^ thought that the govern- 
 ment could be carried on by S^garachandra and by no 
 other, and so she did not accept the kingdom for her sons. 
 Then many, days passed. One day Priyadarfan^ saw King 
 S^garachandra adorned with royal splendour going to the 
 amusements of a spring festival ;t then, after the manner 
 of the feminine character, she became angry with the king. 
 She said to herself : ' Long ago, when he offered me the 
 kingdom for my sons, I would not take it ; now I should 
 be delighted if my sons could obtain the kingdom in any 
 way, so I must kill Sagarachandra by some device or other.' 
 One day SAgarachandra was in a garden outside the city 
 with his younger brothers, and as they all wished to eat 
 something cool and refreshing, he sent a female servant to 
 the cook to fetch sweetmeats. Priyadar9and, said to her : 
 ' Why have you come ?' She said : ' I have come to get 
 some cool food for the king.' In the meanwhile Priyadar- 
 q&ni smeared her hands with poison and stood in the path. 
 In course of time she saw the female servant coming along 
 with a single simhakega/ral sweetmeat. On pretence of 
 examining it, she took it in her hands and rubbed it with 
 her palms, and then gave it back into the hands of the 
 servant impregnated with poison. The servant gave the 
 sweetmeat to King Sagarachandra. The king said to 
 
 * Kumdrabhuktycn. Literally, for enjoyment as a prince, 
 t Corresponding to the English May-games, 
 j Literally, lion's mane. 
 
119 
 
 hiniBelf : ' There is only one sweetmeat, and my two 
 brothers are hungry : it would not be fitting for me to eat 
 while they are fasting.' So he gave each of them half the 
 sweetmeat, and they ate it. Then it became manifest that 
 they had taken poison, for .their eyes were seen to be 
 whirling round from the effect of it. The king sent for 
 the physicians, and they made the princes drink a solution 
 of gold.* That brought the princes back to life. Then 
 the king said to the female servant : ' Who gave you the 
 sweetmeat ?' She answered : ' The cook gave it me ; but 
 as I was coming along the path, Priyadar9anfi, took the 
 sweetmeat from my hand and then rubbed it.' S^gara- 
 chandra said to himself : ' This second mother of mine 
 impregnated the sweetmeat with poison, and sent it here 
 to put an end to my life.' When he had mastered the 
 situation, the king reflected : ' When I offered her the 
 kingdom on that occasion she would not take it ; now she 
 behaves in this way.' So he became filled with the spirit 
 of renunciation, and took the vow of a hermit, making 
 over the kingdom to the sons of Priyadar9and. One day 
 some holy men came from Ujjayini. The hermit S^gara- 
 chandra asked them : ' Are you free from persecution ia 
 Ujjayini ?' They answered : ' In that city the son of the 
 king and the son of the chaplain oppress the hermits.' 
 Then SAgarachandra, hearing the conduct of his own 
 brother's son, went to Ujjayini. He rested under some 
 tree or other. When the time for begging came, the hermit 
 Sfi.garaohandra was invited by the hermits who lived there. 
 He answered : ' I must break my fast on the food which I 
 have myself obtained; I cannot eat food brought by 
 another. So point out to me the houses where hermits 
 are relieved.' Then a certain hermit pointed out the house 
 of the chaplain. The hermit S^garaohandra went there, 
 and proclaimed in a loud voice the advantage of religion. 
 Then the ladies came out, making a great disturbance. 
 The hermit said with piercing accents : ' Lay sister, what 
 is the meaning of this ?' Thereupon, hearing the tumult, 
 * Compoi-e Shakespeare's ' Henry IV. B.,' IV. v. 168. 
 
120 
 
 the son of the king and the son of the chaplain came to the 
 spot. Both of them, when they saw the hermit, shut the 
 door, and said : ' Come, hermit, dance.' The hermit said : 
 ' How am I to dance without music ? So you two must 
 play music in an agreeable manner, in order that I may 
 satisfy your desire for seeing dancing.' Then the hermit 
 laid aside his begging-bowl and began to dance. Then the 
 hermit said: 'You two do not know how to play music 
 properly.' This enraged the company. The son of the 
 king and the son of the chaplain said : ' We are at home in 
 the accomplishment of fighting, but we do not profess the 
 accomplishment of music' The hermit said : ' Then fight 
 with me.' Then the hermit began to fight with them. 
 Then the hermit vanquished them in fight, and, paralyzing 
 the limbs of both of them,* opened the door and departed. 
 Then S^garachandra the hermit went to the garden to 
 engage in religious meditation. Munichandra heard what 
 had happened, but he could not find the hermit S^gara- 
 chandra, though he looked for him everywhere. Then he 
 asked the hermits. They said : ' To-day a guest came, but 
 he has gone somewhere, and we do not know where ; how- 
 ever, he was seen to-day standing in the garden.' So 
 King Munichandra went there and reproached the hermit. 
 The hermit reproached the king, saying : ' King, does this 
 contempt for hermits become you, of all people?' The 
 king was ashamed, and went on to say : ' My lord, do me 
 a favour : release the prince and the other young man.' 
 The hermit said : ' If they will take a vow I will release 
 them.' The king agreed to that. Then he gave back to 
 both of them the use of their limbs, and they both of them 
 took a vow. The prince duly observed his vow under his 
 uncle S^garachandra, but the chaplain's son became 
 disgusted. Then they died and went to the world of the 
 gods. There they both made this mutual agreement, that 
 whichever of them first fell from the world of the gods was 
 to be admonished by the other. So the soul of the chaplain 
 
 * Gdtrabhcmgam kritvd, I suppose their limbs were put out of 
 joint. 
 
121 
 
 fell from the world of gods, and, owing to the effect of the 
 disgust shown in a former birth, he was conceived in the 
 womb of an elephant-driver's wife. Now, it happened that 
 a woman of the merchant caste, the wife of a merchant, 
 who lived in that city, was a great friend of that elephant- 
 driver's wife. She gave her own son to the woman of the 
 merchant caste. Then the woman of the merchant caste 
 kept continually laying him at the feet of the elephant- 
 driver's wife. They gave the boy the name of Metarya. 
 In course of time Metarya grew up. At night the god 
 came from the world of gods and admonished that Metarya ; 
 but he would not receive his admonitions. And about this 
 time Metarya was seen by the elephant-driver adorned 
 with fresh youth, returning to his house in a chariot, after 
 marrying eight daughters of opulent men. Then the 
 elephant-driver said : ' If my son were alive, I also would 
 perform for him the ceremony of betrothal.' Then the 
 wife of the elephant-driver, being inspired by the power of 
 the god, revealed all her conduct to the elephant-driver, 
 and said : ' This is my son.' When the elephant-driver 
 heard that Metarya was his son, he dragged him out of his 
 chariot, and saying, ' The marriage of people 'of inferior 
 caste with people of high caste is not commendable,' flung 
 him into a dungeon in his own house. After twelve years 
 the god came there. The god said : ' Friend, do you 
 recognise me ?' Metarya said : ' I do not recognise you.' 
 Then the god appeared in his true form, and said : ' I am 
 your friend in a former life. I have frequently come from 
 the world of gods to admonish you, but you will not receive 
 my admonitions. It is I that have brought about all the 
 present state of affairs.' Metarya said : ' Then bring about 
 my release.' Then the god gave him a goat. That goat 
 went on producing jewels continually,* and the elephant- 
 driver regularly made over those jewels to King Qrenika. 
 
 * This goat resembles the ass in Gronzenbach's ' Sicilianische 
 Marchen,' No. 52, and still more closely the ass in Kaden's ' Unter den 
 Olivenbaumen,' ' Schuhflicker im Grliicke.' See also Grimm's No. 36. 
 More parallels will be fomid on pp. 8 and 453 of vol. ii. of my transla- 
 tion of the ' Kath4 Sarit Sdgara.' 
 
122 
 
 The king said to the elephant-driver : ' Tell me, what can 
 I give you?' The elephant-driver said: 'Give your 
 daughter to my son.' So the elephant-driver went on 
 presenting jewels. One day Prince Abhaya said to the 
 elephant-driver : ' Whence have you jewels in your house?' 
 The elephant-driver answered : ' A goat gives them to me.' 
 Then Prince Abhaya asked the elephant-driver for the 
 goat. The elephant-driver gave it to him, and it was 
 brought to the king's palace. There the goat produced no 
 jewels ; it only produced evil-smelling things. Then it was 
 given back to the elephant-driver, and in his house it 
 produced jewels as before. King Qrenika thought : ' This 
 goat possesses divine powers.' One day the king asked 
 the god to make a chariot-road to the Yaibhdra* mountain. 
 The god made it. On another occasion the king asked the 
 god for a rampart of gold. The god made a rampart of 
 gold. Again the king said to the elephant-driver : ' Bring 
 the sea here, in order that your son may bathe in the sea 
 and be purified.' The god performed it. Then the king 
 gave his own daughter to the son of the elephant-driver. 
 Moreover, the eight daughters of rich men, who had before 
 been married by the elephant-driver's son, came to him 
 also. Then he remained living in his house for twelve 
 years with those nine wives, enjoying the pleasures of the 
 world. Again the god admonished him. Then the wives 
 of Met^rya asked the god to grant them twelve years more 
 of their husband's society. So Metdrya took a vow at the 
 end of forty-nine years. He was initiated by Mahfivira. 
 lie then roamed about in accordance with the standard of 
 solitary roaming, t One day, as he was wandering about 
 from house to house in the city of E^jagriha to beg food, 
 he went to the house of a goldsmith. Now, it happened 
 that at this moment the goldsmith had placed some grains 
 of gold on a cloth, by way of a weight, and gone into the 
 house. At that very instant a heron came and swallowed 
 
 * A very holy place of pilgrimage. See ' Weber ttber das Ootrun^jaytt 
 M&h&tmyam,' pp. 22 and 88. 
 
 1 1 take it that this is the eleventh standard. See Dr. Hoemle'g 
 ' Uv&Baga Das&o,' appendix iii., p. 48. 
 
123 
 
 the grains of gold, thinking that they were barley-corns. 
 The goldsmith came oat of the house and looked abont 
 for the grains, and could not find them. Then he said 
 to himself : ' This hermit here has taken the grains.' 
 Then he asked the hermit : ' Hermit, did you take the 
 grains ?' The hermit, in order to save the life of a hving 
 being, did not say anything. Then the goldsmith said : 
 ' If you took the grains, give them up ; or if anyone else 
 has taken them, say who he is.' The hermit adopted the 
 statuesque posture and remained silent. Then the gold- 
 smith, wild with anger, placed melted lead round the head 
 of the hermit. The hermit endured it all, but did not say 
 that it was the heron that swallowed the grains. Then 
 the goldsmith knocked out his two eyes with a blow from 
 a wedge.* That Metarya, remaining engaged in pure 
 meditation, gained absolute knowledge, free from im- 
 pediments, and after gaining it attained salvation. There- 
 upon a servant of that goldsmith let fall suddenly a bundle 
 of faggots ; that frightened the heron, and made him bring 
 up the grains. When the goldsmith saw that, he and all 
 his family took a vow. Here ends the story of Metarya, 
 having reference to compassion for living creatures. 
 
 Many other great-hearted men also distinguished for 
 religion, Batna9ikha and others, engaged in pure devotion, 
 have become partakers of good fortune and altogether 
 prosperous.! 
 
 In this Jaina religion, many souls, such as Cridar^ana 
 the merchant, and others, by the might of the five prin- 
 cipal beings, have become partakers of good fortune. 
 Among these the advantage which Prince Batna^ikha 
 obtained by the formula of adoration is specially spoken of. 
 
 It was as follows : 
 
 Here follows the story of Eatna9ikha, having reference 
 to the formula of adoration. 
 
 * Two of the MSS. read phdcliara. The one which I call ' B ' reads 
 ■p&choura, which appears to be a Marathi word for a wedge, 
 f This sentence is in Fr4krit. 
 
124 
 
 In this very Jambudvipa, in this very land of Bharata, 
 
 „ ^ there is a village of the name of QAli- 
 
 Story of Batnacieha. ^ .P ,, ,. , , 
 
 grd.ma. In it there lived a house- 
 holder named Sangata, who was simple by nature, but very 
 poor. One day he gave shelter in his house to a hermit. 
 The hermit instructed him in religion. He said : ' San- 
 gata, everywhere does the flower bear fruit : for 
 
 ' By religion one may obtain prosperity, wealth, glory, to an equal 
 extent, and by religion renown, 
 Intellect free from stain, well-conducted sons, a virtuous daughter, 
 and well-established wisdom.' 
 
 The householder said : ' Mighty sir, how can people like 
 myself, who live in continual poverty, practise religion?' 
 The hermit said : ' Virtuous sir, learn from my mouth the 
 great formula of adoration.' The householder said : ' What 
 formula of adoration ? What is got by reciting it ?' The 
 holy man said : ' Hear the peculiar efficacy of the formula 
 of adoration ; 
 
 ' After committing thousands of sins and slaying hundreds of men, 
 By duly repeating* this formula, even animals have gone to heaven. 
 Those who have attained, and those who wUl attain, and those who 
 
 are attaining the highest beatitude, 
 All of these, by continually calling to mind the formula of adoration, 
 have gone to heaven.' 
 
 When he heard the efficacy of the formula described in these 
 words, he learned the formula of adoration from the mouth 
 of the hermit. The holy man said : ' You must repeat 
 this formula with your prayers every day at morning, 
 noon, and evening,' After saying this, the hermit in the 
 morning continued his wanderings. The householder went 
 on repeating the formula of adoration at morning, noon, 
 and evening of every day, with pure miad. After some 
 time his allotted period of life came to an end, and he 
 died. Now, in this very land of Bharata, in the country of 
 Sandarbha, in the city of Nandipura, there was a king 
 named Padmanana; and he had a queen named Kumu- 
 dini. In her womb the soul of the householder became 
 
 * Sam&rAdhya. In classical Sanskrit , t"he word would mean 
 ' having propitiated.' 
 
125 
 
 incarnate. In her sleep she saw a heap of jewels. So 
 when the son was born, they gave him the name of Eatna- 
 9ikha. Being tenderly cherished, he became, in course of 
 time, expert in all the accomplishments. When he became 
 a young man, his father united him in marriage to the 
 daughter of the King of Ko9ald, named Suko9a. One day 
 King PadmAnana saw a grey hair* on his head, and filled 
 with the idea of renunciation, he anointed Eatna9ikha as 
 ruler in his kingdom, and himself, with his queen, went to 
 live in the forest. So King Eatna9ikha ruled the kingdom. 
 Now, that king took great pleasure in stories, but he showed 
 special favour to anyone who told him a story of a man of 
 great virtue. 
 
 One day a certain person began the story of Virangada 
 and Sumitra, saying, ' Hear, king ! — 
 
 ' In this very land of Bharata there is a city called 
 
 Viiayapura. In it there was 
 Stoey of Prince Vibangada and , . j o ^ j 
 
 HIS Friend Sumitra. ^. ^S ^^^^^ Surangada ; 
 
 his son was a prince named 
 Virangada. Now, that son was a wishing-jewelf of wealth 
 to petitioners, and to those who desired protection a cage 
 of adamant, and to the wretched and afflicted a paternal 
 mansion. That prince had a great friend in Sumitra, the 
 son of the prime minister. One day the prince had a 
 conversation of this kind with Sumitra. The prince said : 
 " My friend, we must go to another land ; without going 
 to another land how can we test our merit ? how can we 
 acquire fresh knowledge? So let us start for a foreign land, 
 after informing our fathers and mothers of our intention." 
 ' Thus they deliberated, and remained thinking over 
 a means of starting. One day, while the prince was 
 amusing himself in the garden, a certain thief adorned 
 for execution, with eyes rolling with fear, fell at his feet, 
 
 * See my translation of the 'Katha Sarit Sagara,' vol. i., p. 67; 
 voL ii., p. 628. See also Professor Jacobi's preface to his edition of 
 the ' Pariijishta Parvan,' p. 14, note. 
 
 f See my translation of the ' Kath4 Sarit S4gara,' vol. ii., p. 8. 
 
126 
 
 crying out : " Protect me." In the meanwhile the execu- 
 tioners arrived in pursuit of him, running at full speed, 
 and said to the prince : " Prince, this wicked robber was 
 seen by us to-day coming out of the house of the merchant 
 Sudatta with the plunder that he had taken. Accordingly, 
 by order of the king, he was taken away to the place of 
 execution to be impaled. Now he has escaped and fled to 
 you. So permit us to carry out the orders of the king." 
 The prince said to himself: "It does not become great- 
 souled men to surrender suppliants, and yet it does not 
 become them to protect thieves ; so what shall I do ?" 
 Then he thought : " Let him be what he will, it is incum- 
 bent on one to protect suppliants." So the prince said : 
 " As long as I live, no one can slay him. I will certainly 
 not surrender him, even in the destruction of the world. 
 Go and tell my father so." The executioners went and 
 informed the king. The king was angry, and ordered the 
 prince to be banished. 
 
 ' Then the prince was delighted,* and went with Sumitra 
 to another land. After he had crossed many realms, in 
 the course of his wanderings, he came to a great forest, 
 and went to sleep in the shade of a banyan-tree to dispel 
 his fatigue ; while Sumitra kept watch to protect him. 
 Now, it happened that a Yaksha was dwelling in that tree. 
 So, being attracted by their beauty and other good quali- 
 ties, he said to himself : " I will show these two some 
 hospitality."t Accordingly he became visible. Sumitra, 
 saying to himself, " This is some god," rose up to honour 
 him. Then the Yaksha said : " Sumitra, I am the Yaksha 
 that inhabits this banyan- tree." Sumitra bowed before 
 him. The Yaksha said : " Auspicious sir, you two are to-day 
 my guests; tell me, what hospitality can I show you?" 
 Sumitra said: "The mere sight of you is hospitality 
 enough." The Yaksha said : " Nevertheless, the sight of 
 
 * For the same reason Mrigankadatta is delighted at the sentence 
 passed on him {' Kathd Sarit S&gara,' vol. ii., p. 147). 
 
 t In the ' Katha Sarit SAgara,' vol. ii., p. 82, a Yaksha entertains 
 two Brahmans. 
 
127 
 
 a god should not be without fruit. For thia reason receive 
 these two jewels." Sumitra asked the properties of the 
 jewels. The Yaksha said : " This, which is a sapphire, if 
 worshipped for seven nights, will give the kingly dignity ; 
 this other one, which is a ruby, will give you more pro- 
 vision for the day than you can possibly desire.* You must 
 give the sapphire to the prince." Sumitra received the 
 two jewels, and then the Yaksha disappeared. Sumitra 
 thought: "How great is the power of the prince's merit, 
 that even the gods assist him in this way!" Then the 
 morning broke, and the two set out on their journey. The 
 prince became hungry, and was preparing to eat some 
 fruits, but Sumitra forbade him. Then, about noontide, 
 they reached the city of Maha9ala, and encamped in the 
 park surrounding the city. Then Sumitra made over the 
 sapphire to the prince. The prince said : " What is this?" 
 Sumitra replied : " Prince, worship this jewel in order 
 that you may become a king." The prince said, full of 
 astonishment : " How did you obtain this splendid jewel ?" 
 Sumitra answered : "By the power of your merit. When 
 you have obtained a kingdom I will tell you all." The 
 prince said: "Friend, how can I obtain a kingdom?" 
 With this thought in his mind, he sat down in the shade of 
 a fragrant mango-tree. Sumitra, for his part, went aside, 
 and worshipped the wishing-jewel, and asked for food for 
 the day. At that moment shampooers arrived. The sham- 
 pooers respectfully shampooed the two young men with per- 
 fumed oil. Then females of celestial beauty approached 
 with fragrant unguents in their hands, and anointed and 
 perfumed the bodies of the two young men. Then they 
 went into a bathing pavilion to bathe, and there they were 
 made to sit on costly golden seats, and were douched by 
 means of pitchers filled with perfumed water by a company 
 of heavenly nymphs. Then they were clothed with mag- 
 nificent dresses of a cotton material fit for gods. Then 
 the nymphs put flowers on their heads, and perfumed their 
 
 * This is the well-known story of ' Tisohohen deck dioh.' See my 
 translation of the ' Kath4 Sarit 84gara,' vol. i., p. 14 ; vol. ii., p. 627. 
 
128 
 
 bodies with sandalwood, and served them with a banquet ; 
 and after the banquet was over all the preparations dis- 
 appeared. Then the prince said : " Sumitra, what is the 
 meaning of this extraordinary wonder ?" Sumitra an- 
 swered : " This, prince, is due to the power of the sapphire." 
 Now, it happened that at this time the king of that very 
 city of Mahd9dla died without a son. Then the barons had 
 recourse to the five ordeals of the elephant, the horse, and 
 so on. The elephant came into the city park trumpeting. 
 There he sprinkled the prince, named Virtogada, with the 
 water of inauguration, and, taking him up in his trunk, 
 placed him on his forehead. All the barons and the chief 
 ministers and the other ministers, and the crowd with 
 them, bowed before him, and exclaimed : " Long live the 
 king !" The ministers hailed the king as lord, and prayed 
 him to establish himself in the city. The king was 
 astonished, and his friend was delighted. Sumitra said to 
 himself: "Let my dear friend have the kingdom; I will 
 amuse myself in the city as I please, without the know- 
 ledge of the king." After forming this intention, Sumitra 
 disappeared, and went into the city. The king looked for 
 him everywhere, but could not find him. Then the king 
 said to the barons : " Look for my dear friend, and bring 
 him here." Then the king entered the city, and began to 
 rule there. He married eight princesses. So King Vir£n- 
 gada administered his realm without opposition. Sumitra, 
 for his part, roamed about at will in the city. One day a 
 hetmra in that town, named Batisend, was sitting at a 
 window. She saw that Sumitra was very handsome. She 
 said to herself : " Surely this man is exceedingly blessed 
 by fortune ; so it will be a good thing if I can bring him 
 here by some device." So she sent a female servant, who 
 brought Sumitra to the house. Eatisenfl showed him great 
 affection, and Sumitra was much pleased with her beauty. 
 Then he remained in her house, and while there became 
 much attached to her ; but he did not give her a corre- 
 sponding amount of wealth. So her affection for him 
 diminished. One day Sumitra said to himself: "This 
 
129 
 
 woman will not be satisfied with a small gift." So on an 
 
 auspicious day he propitiated that wishing-jewel, and by 
 
 virtue of that jewel he was enabled to give her enormous 
 
 wealth. The hetcera was pleased, but out of avarice asked 
 
 again for money. Sumitra, by virtue of the jewel, gave 
 
 her abundance. As fast as the hetisra asked for wealth, 
 
 Sumitra supplied it. Then, one day the hetcera said to 
 
 herself : " Surely he must possess a wishing-stone, else 
 
 how could he have the power of giving so much ? So I 
 
 will get possession of that stone." One day, when he was 
 
 engaged in bathing,* she took the jewel from his garment. 
 
 "When Sumitra looked for the jewel, he could not find it. 
 
 He said to himself : " Surely that hetcera has taken the 
 
 jewel." So he asked her. Then she feigned anger and 
 
 said to Sumitra : "I want no more of your gifts ; but do 
 
 not cover me with false reproach in the presence of my 
 
 hired servants." When Sumitra heard this, he said to 
 
 himself: "There can be no doubt that she has taken the 
 
 jewel ; otherwise how could she utter such a contumelious 
 
 speech, as if she had got all she wanted?" Then Sumitra 
 
 left her house. He was so ashamed that he did not dare 
 
 to tell the king ; so he went to another country. Sumitra 
 
 said to himself : " Oh, howfooHsh I was to be cheated by a 
 
 mere woman ! Now I must, somehow or other, think of a 
 
 device for doing her some injury. Moreover, in that way 
 
 I shall exhibit my own valour : 
 
 ' " For out on the manliness of that man who is not able 
 
 To recompense the benefaction of benefactors and the enmity of 
 enemies 1" 
 
 Eoaming in another country engaged in these thoughts, he 
 beheld a great city t adorned with splendid gardens, forts, 
 and temples. When he beheld the delightsomeness of the 
 city, he was much pleased ; but when he entered into the 
 city he observed that it was altogether deserted. He saw 
 troops of monkeys gibbering joyfully in the temples; he 
 saw tigers roaring in all the houses, and serpents hanging 
 
 * Literally, sitting down in the act of bathing, 
 f Indivarasena finds a similar city in the ' Kath4 Sarit S4gara,' 
 vol. i., p. 385. 
 
 9 
 
130 
 
 from the arches of the gateways. Wandering from house 
 to house in the city, Sumitra at last reached the palace ; 
 there also he did not hehold a single human being. Then 
 he went up to the seventh story of the palace. There he 
 saw a couple of female camels with their bodies streaked 
 with saffron colour, with their heads whitened with 
 abundance of camphor, with their slender necks adorned 
 with garlands of sweet-smelling flowers, and their two feet 
 fettered with iron gyves. Sumitra said to himself : " This 
 is strange ! How did these female camels get into this 
 deserted city? Moreover, how did they ascend to this 
 seventh story ?" While he was thinking over this, he saw 
 in a window two vessels ; in one vessel was white coUyrium, 
 in the other black.* He also saw in the same place a 
 coUyrium pencil for the eyes. Sumitra thought : " Surely 
 this is coUyrium that possesses some wonderful magical 
 properties. Someone has touched with the white coUyrium 
 the eyes of the camels, and from being women, they have 
 become by its application female camels.""!" Thereupon 
 Sumitra touched their eyes with the black coUyrium, and 
 by virtue of the coUyrium they became two girls of unex- 
 ampled loveliness. Those girls said to Sumitra : " How 
 have you come to this deserted town ?" Sumitra said : 
 " My good fortune was in the ascendant. But I have great 
 wonder in my heart : how did you, wearing the form of 
 women, arrive in this town?" They proceeded to tell their 
 story as follows : 
 
 '"In this very land of Bharata, in the northern quarter, 
 
 „ „ . on the bank of the Ganges, 
 
 Stoey op the Hypockitical Ascetic . ° ' 
 
 AND THE Two MAIDENS. ^^ a town named Su- 
 
 bhadra. In it there lived 
 a merchant named Gangaditya, and he had a wife named 
 
 * In the second story of the ' Panchadandaohattraprabandha ' we 
 find a cat and black ointment. "When anointed with this, she turns 
 into a lovely princess. When first discovered in her feline form, her 
 eyes were seen to be smeared with white ointment (amjana). 
 
 t See the index at the end of my translation of the ' Kath4 Sarit 
 S&gara,' under the head ' Animal Transformation.' 
 
131 
 
 Vasudhara. He had two twin daughters born to him in 
 addition to eight sons, and their names were Jaya and 
 Vijaya. In course of time they grew up to womanhood. 
 Now, at this time there lived in that neighbourhood in a 
 forest on the sands of the Ganges a handsome ascetic* 
 with matted hair, named Su9arman, who was a sweet 
 speaker, quick in inventing answers to suit the occasion, 
 and skilled in the science of prognostics. One day ourt 
 father respectfully invited the ascetic to dinner. When the 
 time for dinner arrived, ourt father washed his feet and 
 made him sit down to eat; and then splendid food of 
 delicacies, relishes, and sweetmeats were served up. In 
 the meanwhile we two maidens fanned him with a fan. 
 Then that ascetic, as he was eating his food, observed our 
 beauty, and was overcome with love ; and while under the 
 power of love that hermit said to himself : 
 
 ' " ' Disappointing is the terrible vow, ascetic, the taking of which is 
 
 to be accomplished by discipliae of the heart ; 
 I must abandon the crowd in the city of Oiva, that holds in hand 
 
 the spear of that thunderbolt-bearing god. 
 If one does not care for pleasure in the society of beautiful maidens, 
 Then, I think, one may certainly be considered to differ not at all 
 
 from a madman.' 
 
 "While absorbed in these reflections he forgot to eat his 
 dinner, and, remaining silent like a devotee, he pretended 
 to be engaged in contemplation. Then the merchant 
 said to him : ' Great sir, eat ; it is not proper to meditate 
 now; the food will get cold.' When he said this, the 
 ascetic, though absorbed in contemplation, took a little 
 food. At the end of the meal the merchant said : ' Great 
 sir, what is your grief that prevails so that you have even 
 forgotten your food ?' The ascetic said : ' Merchant, I 
 cannot feel the smallest grief as long as there are persons 
 like yourself devoted to me ; but I cannot bear to behold 
 your evil fortune.' When the ascetic had said this he went 
 
 * This story is found in the ' Tantrakhyana.' See the paper by 
 Professor BendaU in the Journal of the Boyal Asiatic Society of Great 
 Britain and Ireland, vol. x., part 4, p. 482, where some paraUels are 
 given; among others, the tale beginning on p. 102 of vol. i. of my 
 translation of the ' Kath4 Sarit Sagara.' 
 
 f The Sanskrit has ' my.' 
 
132 
 
 to his own place. The merchant said to himself : ' Of a 
 truth this hermit is a great authority on prognostics ; so 
 there can be no doubt that by virtue of his knowledge he 
 has seen some calamity impending over me.' So our 
 father, disturbed in mind, went to his cloister and questioned 
 him in private. Then the ascetic said : ' What can I do ? 
 On one side is the tiger, on the other side the river. You 
 are a very pious patron of ascetics, and I cannot neglect 
 your interests. It is not fit for ascetics to speak of such 
 things ; nevertheless, as you are so devoted to holy men, I 
 will tell you the truth. When I sat down on that occasion 
 to eat in your house, I beheld all the marks of your 
 daughters, and saw that they involved the destruction of 
 the paternal side of the family. Being absorbed in anxiety 
 with regard to this, I neglected my food ; but at last I took 
 some to please you.' Then the merchant, being distracted 
 with fear, said : ' Eeverend sir, is there any means of 
 averting this ?' The ascetic said : ' There is an expedient, 
 but it is difficult to carry out. Nobody would consent to 
 the abandonment of these two daughters, so dear to their 
 family.' The merchant said : ' On the principle that one 
 should abandon one for the sake of the family,* I will do 
 whatever you command.' The ascetic said : ' If this be so, 
 then deck these two maidens with ornaments on all their 
 limbs, and put them into a wooden box without anyone 
 knowing of it, and send them to float down the stream of 
 the Ganges, and afterwards have performed a ceremony for 
 averting calamity ; and if you do this, all will turn out well.' 
 When he had said this, the merchant took the following 
 steps in order to preserve his family. First he had a great 
 box made. Then he made his two daughters bathe and 
 put on all their ornaments, and he put them into the box. 
 He put food into the box, and fastened up its openings with 
 wax.t Then the father set the box afloat on the stream of 
 the Ganges, and returned home. Then the ascetic per- 
 formed a ceremony for averting calamity. Afterwards he 
 
 * See Bohtlingk's ' Indische Spriiohe,' No. 2,627. 
 t MS. ^ has mena, which means ' wax ' in Marathi. 
 
133 
 
 returned to his own cloister, and said to his pupils : ' Hear, 
 
 pupils : to-day the holy goddess Gangahas brought from the 
 
 Himalaya mountain a wooden box full of instruments of 
 
 worship, in order to ensure the success of my spells. You 
 
 must go to the lower bathing-place and bring that wooden 
 
 box. You must not open it. If you open it, the success 
 
 of my spells will be impeded.' The pupils thought : ' Oh, 
 
 the excellence of our abbot !' and all the pupils were beside 
 
 themselves with wonder. Then the abbot said : ' That 
 
 bathing-place is two has distant.' Then the pupils started. 
 
 In the meanwhile that wooden box had been seen by King 
 
 Subhima, the lord of that city, whUe amusing himself in 
 
 the river. Being full of curiosity, he took possession of it 
 
 and opened it, and saw the two maidens.* When the king 
 
 saw the beauty of the maidens, he was over head and ears 
 
 in love, and said to the minister : ' Oh minister, behold a 
 
 marvel : for 
 
 ' " ' Are they maidens of Pat&la, or daughters of Vidy^dharas, 
 Or nymphs of heaven, or children of kings of men ?' 
 
 The king asked one of the maidens who they were, but 
 they answered not a word. Then his friend, perceiving the 
 king's wish, said : ' King, no one abandons maidens thus 
 adorned without a reason ; so you may be sure that some- 
 one has put these maidens into the Ganges as victims, in 
 order to attain some object. So let the king put another 
 pair in their place and take them.' Another said : ' Put a 
 pair of females.' So they brought a couple of female apes 
 from the wood and put them into the box, and sealed it up 
 as before. Then the wooden box was sent floating down 
 the stream of the Ganges, and the king returned to his 
 town in high spirits. The king went on attending to the 
 affairs of his kingdom. Now, it happened that those pupils 
 of the ascetic, wandering along the bank, as fate would 
 have it, after a long time found the wooden box, and 
 quickly took it and made it over to the ascetic. The ascetic 
 
 * A similar incident wiU be found on p. 220 of Kaden's ' Unter den 
 Olivenbaunien.' A king finds two maidens set afloat in a box. In the 
 twenty-second story of BasUe's ' Pentamerone ' a king marries a maiden 
 whom he finds floating about on the sea in a box. 
 
134 
 
 was delighted. Indeed, this wicked abbot was in such a 
 state of expectation that the sun seemed to him slow in 
 setting. However, it did set at last. Then the ascetic said 
 to his pupils : ' Hear : to-day you must lock the doors of the 
 monastery and remain outside ; even if you hear loud cries, 
 you must not enter until the sun rises ; you must not by 
 any means show yourselves my enemies by thus interfering 
 with the success of my spells.' Then the ascetic shut the 
 doors of the monastery, and himself remained inside. Then 
 the ascetic proceeded to say : ' Women, the fruit of your 
 good luck has to-day reached its climax, in that you have 
 obtained as husband myself, a god that dwells in heaven ; 
 so you must not humiliate me.' When he had said this, 
 he used his two hands to open the box. But the moment 
 he opened it that wicked ascetic was seized by the two 
 female apes, wild with hunger. The two apes reduced him 
 to such a state that, 
 
 '"Having his limbs torn with sharp claws, his ears spht, and his 
 
 cheeks scratched,* 
 And his nose taken off by the female apes, with their teeth, in 
 
 despair he exclaimed, 
 ' Eun here, run here, my pupils ; I am being devoured by Rakshasis.' 
 Thus lamenting continually, he fell suddenly on the ground. 
 
 Though his pupils heard his piteous cries for aid, they 
 did not come to help him, for they had been specially for- 
 bidden by him ; so, by the appointment of destiny, he died, 
 and became a very terrible E^kshasa. By his knowledge 
 • he knew all about his death in his previous state of exist- 
 ence, and he became a very ill-conducted being. He knew 
 that King Subhima had carried o£f his wives, and that by 
 the instrumentality of that king his own bad death had 
 been brought about, so he became very angry with King 
 Subhima. So that ascetic, who had now become a 
 E^kshasa, and remembered his former birth, killed the 
 king, and exterminated all the inhabitants of the city, 
 except us two girls." 
 
 * In Kaden's ' Unter den Olivenbaumen,' p. 75, a similar incident 
 will be found. A girl is taken out of a sack, and a big dog put in. 
 When the sack was opened the big dog sprang out, ' vndzerriss sie alle 
 heide.' 
 
135 
 
 ' Then the two ladies said to Sumitra : " This, great- 
 hearted sir, is our history: the device of coUyrium has 
 been arranged by that Mkshasa. By the application of 
 the white coUyrium human beings become camels ; by the 
 application of the black they again become human beings. 
 This is our history. So it is owing to our good luck that 
 you have arrived ; we are tired of dwelling in this un- 
 inhabited forest ; release us from this affliction." 
 
 ' When Sumitra, who was tender-hearted and incapable of 
 refusing a request, heard this, he said : " Where is the 
 Eakshasa now ? At what time does he come to visit you ?" 
 The girls said : " He comes here from the island of the 
 EAkshasas, sometimes after two days, sometimes after 
 three — just as he likes. Sometimes he stays a fortnight, 
 sometimes a month, but he will certainly come to-day. So 
 during the night-time you must go into the splendid tank 
 adorned with jewels on the ground-floor, and so save your 
 life. In the morning you must act as seems expedient." 
 Then Sumitra made the two girls camels again, and 
 remained concealed in that very place. So at eventide the 
 Mkshasa arrived, exclaiming: "How is it that there is a 
 smell of humanity* here to-day?" The two ladies said: 
 " We are human beings, and it is our smell that is diffused 
 through the air." So the Ed,kshasa remained there that 
 night. In the morning the two girls said to the Eakshasa : 
 " Sir, we are terrified at remaining alone, so you must come 
 back quickly. . . ."t Having said this, the Eakshasa 
 went away. Then Sumitra took the vessels of coUyrium, 
 and, turning those two camels into women again, he 
 brought them down from the seventh story, and then he 
 again turned them into camels, and, loading them with a 
 burden of jewels, set out for the city of Maha9ala. After 
 some days he met with a man skilful in the conjuring of 
 
 * This is common enough in European tales. It is, perhaps, 
 sufficient to refer to Grimm's No. 29, where the Teufel exclaims, ' I 
 smell human flesh.' See also the second story in the ' Panehadan- 
 dachattraprabandha,' and Balston's ' Eussian Folk-Tales,' p. 103. 
 ■ t It is clear that some words have faUen out here. Probably the 
 Eakshasa said when he would come back. 
 
136 
 
 demons. To him Sumitra related his exploit. He said : 
 "Do not be afraid, Sumitra." And so that man skilled 
 in magic science cheered up Sumitra. And at that 
 moment the wicked Eakshasa arrived, having assumed a 
 terrible form, uttering a loud laugh, scaring all animals. 
 Immediately the man skilled in magic fixed the Eakshasa 
 motionless. Then the Eakshasa, pleased with the wonderful 
 might of his spBllSj said to the conjurer : " Mighty magician, 
 people have a saying that there are remedies even against 
 Eakshasas. You have proved the truth of this ; so let me 
 go; I will do whatever you command." The magician 
 said : " If this is so, then abandon your feelings of hostility 
 against this hero Sumitra." The Eakshasa answered : 
 " If this is to be so, then make him give up my two 
 darlings." The man skilled in magic said : " By associating 
 with the wives of -another man you will certainly incur a 
 painful and terrible death ; and after you have died you 
 wUl go to hell. Moreover, you are of divine nature, and 
 these are human females; so, as you are of divine nature) 
 how can you entertain deluding passion for human females? 
 By all means let these women go. Your present conduct 
 is suited only to the lowest betags." When the Eakshasa 
 heard this speech of the man skilled in magic, he was 
 pleased, and gave the two women to Sumitra ; then he went 
 to his own place. Then Sumitra was delighted, and said to 
 the man skilled in magic : "0 man of noble nature, of 
 great courage and great compassion, there is no other bene- 
 factor of his neighbour ia the world like you, since by force 
 of spells you have conquered such a wicked Edkshasa." 
 The man skilled in magic answered : " Sumitra, how am I 
 courageous? You are really courageous, since you have 
 carried off the two wives of a Eakshasa without the force of 
 spells." When they had thus exchanged friendly speeches, 
 they both set out for their own destinations. The magician 
 went to his own home, and Sumitra, with his two wives, 
 went to the city of Mahd.5d.la; there he had a delightful 
 palace built for himself, and lived happily, sporting with 
 his wives. In the meanwhile Eatisena became depressed 
 
137 
 
 by the loss of Sumitra. For three nights she refused 
 nourishment ; no wealth came from her jewel ; then she 
 became still more depressed, and, though she was 
 admonished by her aged mother, she did not give up her 
 attachment for Sumitra. So Eatisend said to the old 
 hetcera : 
 
 ' " Though pain embrace my terrified body, my speech is certain, and 
 my opinion is this : 
 No other man even comes near Sumitra in nobility. 
 
 I will immediately enter the fire. I will never again love 
 any man except Sumitra." She remained resolute in this 
 intention which she had formed. 
 
 ' Now, one day, as Eatisena was sitting at the window, 
 she saw Sumitra beautifully adorned. So she went out 
 in haste and politely conducted him into her house. She 
 showed him great affection. Then the old hetcera said to 
 Sumitra : " My dear fellow, where have you been absent 
 these many days ? From the day on which you left our 
 house, this daughter of mine has been in danger of her life, 
 on account of losing you." Then Sumitra said to him- 
 self : " Ah, she has again planned a piece of treachery, so I 
 will remain some time in her house, otherwise I shall never 
 get the jewel out of her." Having thus considered, he re- 
 mained in the house of the hetcera. After some time had 
 passed, Sumitra said one day to Eatisend : " My dear, I 
 will show you an extraordinary marvel if you will not be 
 angry." She said : " Show me that marvel." Then 
 Sumitra turned Eatisena into a female camel, by employing 
 the coUyrium as before described. Then he went himself 
 to his own house. Meanwhile, when the maid came to call 
 Eatisena at meal-time, she looked, and lo ! there was 
 no Eatisena, but a female camel. Then she was terribly 
 frightened, and said to all the attendants : " Undoubtedly 
 our mistress has been devoured by a Eakshasa ; otherwise, 
 without the intervention of a Eakshasa, how could a female 
 camel get up into this palace ?" Then the attendants 
 came there also, and every one of them was astonished, and 
 
138 
 
 they said to one another : " What lover has visited her 
 lately ?" The maid said : " Indeed, a man versed in every 
 accomplishment, who has come from a foreign country, 
 has been her lord, so undoubtedly this is his doing. 
 Accordingly, let the king be informed of it, before he 
 manages to escape to a distance." Then the old hetcera 
 ■went to the king's palace and informed him. The king 
 said to himself : " Undoubtedly, no one else but my friend 
 Sumitra could have performed such an achievement." 
 Then the king said to the old hetcera : " My good woman, 
 how. much time has passed since he came into your 
 house ?" Then the hetara said : " This man came into my 
 house on the very day on which your majesty obtained the 
 sovereignty of this town. Afterwards he went to another 
 land ; now he has returned, and a fortnight has passed 
 since his return." When the king heard this he ordered 
 his servants to search for his friend immediately. Then 
 the old hettera pointed out Sumitra to the king's servants. 
 They brought him to the king. Thereupon the king, even 
 when he saw his friend Sumitra coming at a distance, rose 
 up. When he came face to face with him he embraced 
 him warmly, and the two sat down and asked after one 
 another's health. King VirS,ngada said : " Is my cunning 
 friend Sumitra well?" Sumitra answered: "In every- 
 thing he is well off, thanks to the favour of your highness." 
 The king said : " Now tell me the rest of your adventures. 
 Why did you turn the daughter of this hetara into a 
 camel?" Sumitra answered: "In order that she might 
 easily browse on the shoots of the trees, for she has not 
 money, enough to procure other food." Thereupon the 
 maid said to Sumitra : "Bring this confidential conversa- 
 tion to an end, and relieve my mistress from her 
 deformity; we have seen your skill in accomplishments." 
 Sumitra answered: "You wicked woman! Do you call 
 this skill in accomplishments ? Why, I will turn you also 
 into a female donkey, and make you browse on all the dirt 
 in the town, in order that there may be no offensive smell 
 in my lord's city. If you do not want me to do this, give 
 
139 
 
 up my wishing-stone." Thereupon the king said: "My 
 friend, what is your wishing-stone ?" Sumitra answered : 
 " That by the power of which I provided all the dinner 
 arrangement for you in the forest." Then the king's eyes 
 became red with anger, and he said : " You wicked harlot ! 
 you manifest thief ! you have stolen the jewel of my 
 friend." Then the hetcera, terribly alarmed, fell at the 
 feet of Sumitra, exclaiming: "Protect me!" Sumitra 
 appeased the king Virangada, and took back his wishing- 
 stone. He then restored Eatisena to her proper shape. 
 She was desperately in love with Sumitra. Then the 
 hetmra, perceiving it, bestowed Eatisena on Sumitra. So 
 Sumitra, being married to three wives, passed his time 
 in the enjoyment of the pleasures of the world. On a 
 subsequent day the king said to Sumitra : " Sumitra, after 
 you left me on that day, how did you manage to disappear 
 for so long a time ; and what pleasure or pain did you 
 experience ? How did you obtain the couple of jewels that 
 you mentioned before? This circumstance excites my 
 curiosity." Then Sumitra related the whole story exactly 
 as it happened, beginning with his obtaining of the jewels. 
 When the king heard the story of Sumitra he was 
 astonished, and said to him : " Oh, the excellence of your 
 perseverance ! for 
 
 ' " From good conduct comes respect, from perseverance the attainment 
 of the prosperity proposed, 
 From diet freedom from disease, from rehgion heaven and also 
 happiness." 
 
 Then Sumitra said : " King, what is the use of persever- 
 ance to , men ? Merit acquired in a previous life is of 
 primary importance. Without perseverance, by means of 
 merit every happiness is acquired. For 
 
 '"Though a friend may be hard to obtain, far of^ and situated in 
 impassable regions, 
 In the power of others, and detained by wicked men long prepared. 
 Nevertheless, when thought of, that friend is certainly acquired by a 
 
 man with ease, 
 If he possesses, as his trusty helper, even an atom of merit pre- 
 viously gained." 
 
140 
 
 'Having stated religiouB truths in these and similar 
 utterances, the two friends ruled in that town.' 
 
 Now we go on with the story of Eatna5ikha. 
 
 Display thou perseverance as a calf produces excrement, 
 But a man obtains joys by merit, like King Virllngada. 
 
 King Eatna9ikha, having heard this story from the mouth 
 
 of a bard, said to himself : ' Wonderful are the exploits of 
 
 determined men. For 
 
 ' The real greatness of a man, like that of gold, is manifested 
 When he i^ severely blackened'**' in the vessels of a thousand trials.' 
 
 King Eatna9ikha thus reflected : ' Without travelling to a 
 foreign land one does not obtain glory, fame, knowledge of 
 accomplishments, or anything. So I will certainly go to a 
 foreign land and make trial of my merit.' Having thus 
 reflected, he told the whole story to his minister, named 
 Purnabhadra. He said : ' King, who can hinder your 
 wishes ? But still I must represent to your majesty that 
 foreign countries are difficult to traverse, the tracks are full 
 of dangers, enemies are on the look-out for weak points, 
 and the kingly body is unable to endure hardships ; so 
 having obtained the kingdom, let the king cherish it as the 
 fruit of his merit.' 
 
 Though the minister addressed many remonstrances of 
 this kind to the king, he would not desist. Then the 
 king formed a secret plan, and at the end of night he left 
 the city, with his sword for his only companion, and went 
 towards the north. Then, beholding many marvels in 
 villages, assemblies, towns, and cities, relying everywhere 
 on the power of his own merit, the king at last entered a 
 terrible wood. That forest was of the following kind : 
 
 It 'was full of bamboos, banyans, ratans, and JcutajjaB;^ 
 It 'was rich in ankoUa, viVoa,^ gallaM,^ hrita/mdla,* tamdla,^ and 
 gdlofi trees ; 
 
 * This seems to be clearly the meaning of the Prakrit 'words ; but 
 gold ought not to turn black 'when tested in the fire. 
 ' Wrightia Antidysenterioa. ^ ^gle Marmelos, Bel. 
 
 ^ Ghim olibanum tree, Bos'wellia Thurifera. ^ Cassia Fistula. 
 ^ Xanthoohymus Piotorius. " Shorea Bobusta. 
 
141 
 
 It was densely crowded and terrible with nim5a-trees,^ mango-trees, 
 
 uduwharas? jujube-trees, and Tcwpilaa ;' 
 It was skirted with pipals,"' paldgas,^ reeds, nilas,^^ bhillas,^ and 
 
 bhillotas ; 
 It was diversified with rose-apples, kadamihas,^* tamarinds, and 
 
 Tcajpitthas ;^ 
 It was closely packed with tindukas^ va/runa-ixees^'' with ^ishas,^^ 
 
 and gripa/rni-trees ;i' 
 It contained marsh-date-trees, palm-trees, fz'mjopd-trees,^ gcvmi- 
 
 trees,^^ and sUk-cotton-trees, which were all massive and touched 
 
 the sky with their towering tops ; 
 It was covered with lines of whistling canes, being continually split 
 
 asunder.* 
 
 When he had advanced some distance in this wood, the 
 king saw an infuriated elephant resembling Airavana. He 
 said to himself : ' How is it that there is an elephant of 
 this kind in this wood ?' In the meanwhile the elephant 
 lifted up its trunk and came near King Eatna9ikha. Then 
 the king, skilled in the art of managing elephants, tamed 
 the elephant. At that moment a garland of flowers fell 
 from the sky on the king's neck. The king was astonished. 
 He heard in the sky this exclamation of heavenly nymphs : 
 ' Hail to his heroic powers !' Then the king mounted on 
 the elephant, and set out towards the north. Then he 
 became thirsty, and, looking round for water, he descried a 
 large lake. The kiag got down from the elephant and 
 drank water. When the elephant had drunk water it 
 would not come out of the lake. Then the king left the 
 elephant and went on. As he advanced a woman presented 
 him with garments of heavenly stuff and of great value. 
 Then she gave him ornaments for every limb and joint, 
 
 ^ Azadirachta Indica. ^ Fieaa Grlomerata. 
 
 A kind of Cimgapa, or perhaps Aloe Perfoliata. 
 
 1" Ficus Beligiosa. " Butea Frondosa. 
 
 12 A kind of fig-tree. i' Symplocos Bacemosa. 
 
 1* Nauclea Cadamba. 
 
 15 Wood apple-tree, Feronia Elephantum. 
 
 w Diospyros Embryopteris. ^^ Cratseva Eoxburghii. 
 
 1* Acacia Sirisha. " Premna Spiaosa. 
 
 20 Dalbergia Sisu. ^ Acacia Suma. 
 
 * I have omitted the names of some trees which I have been unable 
 to identify. Atmaram Muni is of opinion that some of the names are 
 local. I gladly acknowledge the help that he has given me in this 
 difficult Frdkrit passage. 
 
142 
 
 and, in addition to an unguent of flowers, betel-nut mixed 
 with camphor, cardamoms, and kankola, and said to him : 
 ' Welcome, king !' The king said : ' My good lady, who 
 are you ?' The woman said again : ' Welcome, matchless 
 monarch!' The king said: 'My good lady, why do you 
 say "matchless monarch"?' The woman said: 'Indra 
 and the other gods, when worshipped for a long time, may 
 perhaps give and may perhaps not give, but my friend 
 propitiated you, and you gave her her desire.' The king 
 asked : ' Who is this friend of yours ? When did she see 
 me ?' When the king asked this question, she said : ' In 
 the northern direction from this place there is a mountain 
 called Vaitadhya. On it there is a city named Sagaya,* in 
 which lived a king of the name of Surana. He had two 
 daughters, named Svayamprabha and Mahdprabha, and 
 two sons, named Ca5ivega and Suravega. One day King 
 Surana established 9a9ivega in his kingdom, and took a vow 
 in the presence of a wandering hermit named Eavitejas. 
 Then Suravega, beholding the enjoyment that the royal 
 dignity bestowed, conceived a desire to obtain it. There- 
 upon the Vidyadhara Suravega made his maternal uncle, 
 Vasuvega by name, his ally, and came to fight with 
 Qa9ivega. Ca5ivega for his part, perceiving that Suravega 
 possessed great force, by the advice of his ministers left his 
 city with his army and elephants, and has built a city 
 in this forest. He has a daughter named Chandraprabha. 
 One day the king was informed by a soothsayer, on seeing 
 Chandraprabha, that the man who was destined to marry 
 her would enable him to recover his kingdom. King 
 (ya9ivega asked the soothsayer how he was to recognise the 
 man. The soothsayer answered : " He who shall tame a 
 mighty elephant t belonging to the lord of the city of 
 Sugriva, while roaming about in this wood in a state of 
 madness, shall become the husband of your daughter, and 
 restore to you your kingdom." Prom that day forward 
 
 * Or S4gara, according to two of the MSS. 
 
 + Literally a smell-elephant. According to Monier "Williams, it is 
 an elephant of the best class, supposed to emit a peculiar smell. 
 
143 
 
 the mighty elephant was guarded by Vidyadharas every 
 day ; but it rebelled against its driver, tore up the pillar to 
 which it was fastened, and entered this wood.* For this 
 reason Chandraprabha, the daughter of Qa§ivega, being in 
 the sky with her friends, threw the garland of election 
 eagerly round your neck, and sent you these garments, 
 with betel and other presents.' While the Yidyadhari 
 was saying this to the king, there came from some 
 quarter or other a chariot drawn by horses. The king was 
 astonished. Then a groom bowed before him, and said to 
 him : ' Where is now that man who tamed the mighty 
 elephant ? Our master wishes to have an interview with 
 him, and inquires after his health.' Then the Vidyadhari 
 said : ' Did that man, such as we see him to be, go off with 
 the elephant ?' The groom answered : ' Even so ; say no 
 more. My master is pleased with him, therefore he 
 desires an interview with him.' Then the Vidyddhari 
 said : ' Can a great elephant, terrible as death, be tamed 
 by a mere man ? So it is clear that this person is of the 
 nature of a god ; let your master, therefore, himself come 
 and see him !' When the groom heard this he was 
 astonished, and told it to King Vasutejas. He reflected : 
 'Inconceivable are the developments of merit;' then he 
 sent his own minister to summon Eatna9ikha. In the 
 meanwhile the Vidyadhari had returned to her own place. 
 Then the minister won over King Eatnaglkha by showing 
 respect in all kinds of ways, and took him to the Vidyadhara 
 king. The elephant was taken by the head elephant- 
 keeper. Then King Vasutejas, having accomplished his 
 object, went to the city of Sugriva, and there he made 
 King Eatna9ikha marry eight maidens, and kept him near 
 himself. One day King Vasutejas said to King Eatna9ikha : 
 ' A man possessing absolute knowledge, Purnasumangala 
 by name, came into my town. I was converted by his 
 preaching ; I became disgusted with this royalty, which is 
 the cause of hell. Thereupon, as I had not a son fit to 
 bear the weight of the kingdom, I asked Sumangala, the 
 * There seems to be an omission here. 
 
144 
 
 man of absolute knowledge, what course I ought to take. 
 He said: "The man who shall subdue your mighty 
 elephant shall inherit your kingdom." So release me, and 
 receive my kingdom, in order that I may take a vow.' 
 Then King Eatna9ikha consented to the proposal of 
 Vasutejas, and Vasutejas established him in his kingdom. 
 Then King Eatna9ikha remained in that kingdom in the 
 enjoyment of pleasures. In the meanwhile the Vidyadhara 
 Ca9ivega heard that Eatna9ikha had succeeded in obtaining 
 the kingdom. So he came there in person and gave him 
 his daughter Chandraprabha, and the science named 
 Invincible, with a thousand other sciences. When the 
 Vidyadhara Suvega heard that circumstance, he came 
 there in the form of an elephant, and remained in the 
 garden of the city of Sugriva. Thereupon King Eatna9ikha 
 came to that park, with a small escort, out of curiosity. 
 After he had for a long time made that wild elephant run 
 about, he tamed it. Then the king got up and sat on the 
 elephant's back, and, lo ! the elephant flew up into the air. 
 Then the king struck the elephant on the head with a blow 
 of his fist, which resembled a blow from a rod of adamant. 
 Then the Vidyadhara, having his body paralyzed by this 
 terrific blow, forgot his spells, and fell on the surface of 
 the earth, displaying his real form. Then the Vidyadhara 
 rolled on the ground, saying : ' Honour to the Jaina saints !' 
 King Eatna9ikha said to himself : ' Oh ! he remembers the 
 sacred formula when he is in difficulties, so he is fortunate.' 
 Thereupon he sprinkled him with water. When Eatna9ikha 
 had restored him with fanning, he said to him : ' Great 
 sir, pardon my offence.' Then the Vidyadhara said: 'King, 
 as you did not know my real nature, you committed no 
 offence ; it is I that committed an offence in this, since, 
 though I knew the facts, I acted thus treacherously against 
 a great brother in the faith.' The king asked the 
 VidyMhara : ' Great sir, who are you ?' The Vidyadhara 
 said : ' I am a Vidyd,dhara named Suvega, the lord of the 
 city of Chakrapura. Through partiality for Suravega, the 
 son of my sister, I drove 9a9ivega out of his kingdom, and 
 
145 
 
 established Suravega in it. Thereupon I heard from a 
 soothsayer that you would restore to Ca9ivega his kingdom. 
 So I assumed the form of an elephant and came here to kill 
 you. But I have been vanquished by you. Now I am 
 disgusted with this sea of existence ; take my kingdom. I 
 will first crave the pardon of Ca9ivega, and then carry 
 out my intention.' "While he was saying this, 9a9ivega 
 suddenly came to the spot, and the Vidyadhara Suvega 
 said to him : ' Ca9ivega, establish as sovereign in my 
 kingdom- my relation Eatna9ikha.' ' Bat Ratnagikha and 
 Ca9ivega said to Suvega : ' Great sir, rule your hereditary 
 kingdom ; afterwards, when you are old, you ought to 
 perform asceticism.' Though they said this to him, 
 Suvega would not desist from his intention. He took a 
 vow in the presence of his spiritual guide. Eatna9ikha 
 and Suvega went to the city of Chakrapura. Eatna9ikha 
 became king in Chakrapura. Suravega, hearing the story 
 of his uncle, became inclined to renunciation and took a 
 vow. He gave back his kingdom to Ca9ivega. So 
 Eatna9ikha, having attained felicity, held the government 
 of the mountain of Vaitadhya. He had built numerous 
 temples to the Jinas ; he gave gifts to deserving persons, 
 and caused the law to be preached at holy places. One day 
 he saw a Tirthankara, named Sujasa, who had arrived in 
 the city of S^keta. Then, with all the hairs on his body 
 standing on end from joy, joining his hands on his fore- 
 head, he thus praised the mighty Jina : 
 
 ' Hail, thou that art loving to men, whose countenance is pure as a 
 cloud, whose eyes and mind are impartial, 
 Who increasest joy, who lookest with equal mind on wealth, gold, 
 and jewels.' 
 
 Having praised the mighty Jina with laudatory utterances 
 of this kind, and worshipped the hermits of his retinue, 
 King Eatna9ikha sat down near the Jina and listened to 
 his sermon, which ran as follows : ' Prosperity is change- 
 ful as a wave of the sea ; youth lasts for three or four 
 days ; life is fleeting as an autumn cloud. What is the 
 use of riches ? Practise blameless virtue.' When the 
 king had heard this exhortation, he inquired from the holy 
 
 10 
 
146 
 
 man about his former life, and the holy man told him that 
 he had obtained such a kingdom owing to the power of the 
 formula of adoration. When he had heard this about his 
 former birth, and the wonderful power of the formula of 
 adoration, King Eatna9ikha became more devout than ever ; 
 and after a short time had elapsed he became inclined to 
 renunciation, and made over the kingdom to his son, and, 
 having observed a blameless walk and conversation, he 
 attained absolute knowledge, and reached final emancipation. 
 Here ends the story of Eatna9ikha, having reference to the 
 formula of adoration. 
 
 Now begins the story of Amaradatta and Mitrdnanda, 
 having reference to sin. 
 
 In this land of Bharata there is a city called Suratilaka ; 
 
 StOEY of AmAEADATTA and MiTEiNANDA. ™ ^^ ^^^^^ ^^^ ^ ^^°8 
 
 named Makaradhvaja, 
 
 and he had a queen named Madanasena. One day the 
 
 queen saw in a dream a lake adorned with a multitude of 
 
 lotuses. When the time was fully come, a son was born. 
 
 Then they gave that prince the name of Padmake9ara, and 
 
 in course of time he was appointed crown-prince. One day, 
 
 as Madanasena was combing out the hair on the head of 
 
 Makaradhvaja, she saw a gray hair. She said by way .of 
 
 joke, ' My lord, here is a messenger of religion come to 
 
 'you,' and placed the white hair in the king's hand.* When 
 
 he saw it his face became black. Then he placed Prince 
 
 Padmake9ara on the throne, and going to the forest with 
 
 the queen, became an ascetic. When he had gone there 
 
 and was practising asceticism, a child that had been 
 
 previously conceived by the queen began to grow. Then 
 
 the king asked the queen: 'Queen, what is this?' The 
 
 queen said : ' King, the fact that I had previously conceived 
 
 this child was not revealed by me, as I feared that it would 
 
 be an impediment to my vow.' Then the king told that 
 
 * See ' Kathfi, Sarit Sagara ' (my translation), i. 67 ; ii. 628. Com- 
 pare also the note in Jacobi's Introduction to his edition of the ' Pari- 
 9i8hta Parvan,' p. 14. 
 
147 
 
 fact to the abbot, and then when the due time was come, 
 the queen gave birth to a son. Though the other female 
 ascetics attended the queen, she, being oppressed by the 
 exhaustion of child-birth, died for want of proper remedies. 
 At this conjuncture, a merchant, of the name of Devadhara, 
 a native of Ujjayinl, arrived in that forest of ascetics with 
 his wife Devasend, on their way back from Harshapura. 
 This merchant was devoted to ascetics. He saw that the 
 abbot's face was black. The merchant said : ' Why is your 
 face black?' The abbot told him the whole occurrence. 
 The merchant said : ' Then give this boy to me, reverend 
 sir, in order that I may give it to my wife, who has recently 
 been delivered. A girl has lately been born to her. So 
 this boy and the girl will drink milk at her breast, and so 
 thrive comfortably.' The abbot then gave the boy to the 
 merchant Devadhara. The merchant said to his atten- 
 dants : ' My ' wife has given birth to twins, a boy and a 
 girl.' They gave that boy the name of Amaradatta, and 
 the daughter the name of Sundari. In course of time 
 Amaradatta struck up a great friendship with Mitrananda, 
 the son of a merchant who was an inhabitant of that city. 
 -One da,y in the rainy season they went to amuse themselves 
 in the public garden of Ujjayinl, on the bank of the river 
 Sipra, near a haunted banyan-tree. They were playing the 
 game of ball between them. Then, while Amaradatta was 
 throwing the ball, and Mitrananda catching it, it fell into 
 the mouth of a corpse hanging on that banyan-tree. The 
 corpse said : ' As that ball has fallen into my mouth, so 
 shall it fall into thy mouth when thou art hanging upon 
 this very tree.' When Mitrananda heard this, he was 
 terrified, and said to Amaradatta : ' My dear friend, enough 
 of play. Let us go to our own house.' Amaradatta 
 answered : ' As this ball has fallen into the mouth of a 
 corpse, let us play with another.' Though Amaradatta 
 said this, Mitrananda would not consent to play. Then 
 both of them went to their own rooms. After eating, the 
 two were sitting together. Then Amaradatta said : ' Mitra- 
 nanda, why does your face appear black?' Mitrananda 
 
148 
 
 related the whole circumstance. Amaradatta observed: 
 ' My friend, a corpse cannot speak, but this is the sport of 
 a demon. "Whether it be true or false, this obstacle may 
 be overcome by displaying valour ; as in old times Jnana- 
 garbha, by exerting himself, warded off the calamity im- 
 pending over him.' Then Mitrananda said: 'Who was 
 this Jnanagarbha ?' So Amaradatta told his story : 
 
 ' In this very land of Bharata there is a great city 
 
 Story of thb Wise Minister JnAnagaebha. ^ '. 
 
 it there was a kmg 
 
 of the name of Jita9atru, and a minister of the name of 
 Jnanagarbha. The minister's eldest son was named 
 Subuddhi. He had also many other sons. One day, when 
 the king was sitting in his court, a certain great soothsayer, 
 who could predict the future, came there. The king caused 
 a seat to be given to him, and said : " Tell me, soothsayer, 
 what do you know ?" He said : " King, I am a soothsayer 
 that predicts according to the appearance of eight parts of 
 the body." The king said : " Then what will happen to 
 these courtiers within a fortnight?" He considered, and 
 said : " Within a fortnight this minister Jnanagarbha will 
 die with his whole family." When Jnanagarbha heard this, 
 he dismissed the assembly, and went home with the sooth- 
 sayer. There he questioned him in detail. The soothsayer 
 said : "Your eldest son will be your ruin." When he 
 heard this, he dismissed the prophet with gifts, and told 
 the circumstance to his eldest son. Then the minister, in 
 order to save his family, put his eldest son into a chest, 
 making provision in it for food and natural necessities, and 
 after putting a padlock on it, he had it sealed with the 
 king's seal, saying : " This is my household treasure." 
 Then he deposited the chest in the king's palace, and he 
 himself, going home, proceeded to worship the shrines in 
 his own house, taking care to have it guarded on every side 
 with cavalry and infantry. Now, on the fifteenth day from 
 this, the following cry was raised by the female slaves in 
 the king's inner apartments : " Eun, run, the son of the 
 
149 
 
 minister has cut off the hair of Eatnavati, and is escaping." 
 Then the king was angry, and sent a body of troops to kill 
 the minister's son. Thereupon the minister, being in his 
 house, said to the commander of the force : " Wait until 
 I have an interview with the king, to whom I am willing 
 to go surroimded by your servants." He agreed. The 
 minister went to the king, and said to him : " My lord, 
 wait until I open that chest." The king consented. The 
 chest was opened, and in it he saw the minister's son with 
 scissors and a braid of hair in his hand. The minister 
 said : " King, this is the doing of some demon, who was my 
 enemy in a former birth." When the king and the 
 minister had seen that occurrence, they both of them 
 became disgusted with the world, and after placing their 
 respective sons in their places, they both took a vow. In 
 the same way I also will overcome this obstacle by some 
 device, and will deliver my friend Mitrananda.'* 
 
 Mitrananda said : ' Then let us leave this place.' When 
 they had thus deliberated together, they went out on the 
 pretence of sleeping in their rooms, and immediately de- 
 parted. One day they reached a garden in the suburbs of 
 Pataliputra. There they saw a great temple. In that 
 temple Prince Amaradatta beheld a statue. Seeing that it 
 was very beautiful, he was afflicted with the arrows of 
 Cupid, and was not able to move a step from the spot.t 
 When Amaradatta beheld the statue thus beautiful, he said 
 to himself : ' Is this some heavenly nymph turned to marble 
 by someone's curse ?'t While the prince was thus de- 
 liberating, Mitrdnanda said to him : ' My friend, shall we 
 enter the city ?' Amaradatta answered : ' Mitrananda, 
 wait a moment, that I may behold the beauty of the statue.' 
 When he said this, Mitrananda waited. After a moment or 
 two he said again : ' My friend, rise up, let us go into the 
 city.' Then Amaradatta threw aside his bashfulness, and 
 
 * This translation is conjectural. The passage seems to be corrupt. 
 
 t In the ' Katha Sarit S4gara ' (vol. ii. of my translation, p. €00), 
 Vikramaditya faUs in love with a statue, which turns out to be that of 
 Kalingasend, the daughter of the King of Kahnga. 
 
 X See vol. ii. of my translation of the ' Katha Sarit Sagara,' p. 578. 
 
150 
 
 said : ' My friend, I cannot leave this statue ; and if yoa 
 try to separate me from it by force, my life will certainly 
 leave me.' When Mitrananda heard this, he wept, and 
 Amaradatta wept also. At this moment a native of the 
 place, a merchant, Katnasagara by name, came into that 
 temple. The merchant asked : ' Why are you two dis- 
 tracted with grief ?' Mitrananda told the merchant, though 
 with difficulty, the case of Amaradatta. The merchant 
 said to himself : ' Oh, the might of Cupid triumphs ! There 
 is in his mind a passion even for 3, stone image.' Then 
 Mitrananda said to the merchant : ' My lord, who had this 
 temple made? Who was the workman employed on it? 
 Who had so much artistic skill ? Did he make this statue 
 by his own artistic invention only, or did he carve it to 
 represent some person ?' The merchant said : ' I had this 
 temple made. It was made by an architect residing in the 
 city of Sopara, named Suradeva.' Mitrananda said : ' I 
 will go to that city.' Then Amaradatta said : ' Without 
 you I cannot support my life.' Then Mitrananda fixed a 
 limit of two months for his absence, and gave instructions 
 to Eatnasd.gara to take care of his friend. Then Mitrananda 
 crossed the sea, and went to the city of Sopara. There he 
 put on a splendid garment, and, taking a present in his 
 hand, went to the architect's house. The architect showed 
 him great regard, and asked the cause of his coming. 
 Mitrananda said : ' I wish to have a temple built in honour 
 of a god, therefore I have come to you. So show me a 
 model of a temple.' The architect said : ' I made the 
 temple in the garden outside Pataliputra ; this is the model 
 of it.' Mitrananda said : ' Was the marble statue in that 
 temple devised out of your own head, or is it the likeness 
 of any lady ?' The architect said : ' The statue is copied 
 from Katnamanjari, the daughter of King Mahasena in 
 Ujjayini, and is not the product of my own artistic inven- 
 tion.' When Mitrdjianda heard this, he said : ' I will come 
 to you again in an auspicious moment ;' and thereupon he 
 journeyed to Ujjayini. He arrived there at the time of 
 sunset, and went to the house of a hetara. And while he 
 
151 
 
 -was there, he heard at night-time the following proclama- 
 tion by beat of drum : ' A rich merchE^nt will give a 
 thousand dlndras to whoever will guard until dawn this 
 man who died a violent death.' When Mitr^nanda heard 
 this, he asked a man : ' Why is this corpse to be guarded ?' 
 The man answered : ' This corpse is very difficult to protect 
 froiji the Lamia.'* When Mitr^nanda heard this, as he 
 was desirous of money, he touched the drum, and took five 
 hundred dindras by way of advance, and then guarded the 
 corpse through the night. When the morning came, the 
 relations of the dead man refused to give him the other five 
 hundred dindras, and took the corpse away from him by 
 force. Mitrananda said : ' I will inform the king of this 
 unjust proceeding.' Then he bought a respectable dress 
 for a hundred dindras, and went to the house of Vaisanta- 
 tilaka, a principal hetcera. Then he gave four hundred 
 dindras to the mother of Vasantatilak^ ; then he was bathed 
 and feasted in the most splendid manner by the old 
 hetara, but as he was intent on his friend's interests, he 
 remained indifferent for three watches of the night, think- 
 ing of nothing else. Then the old hetcera said to Mitrd,- 
 nanda : ' Why do you thus cheat my daughter of your 
 society ? Is she neither affectionate nor good-looking, that 
 you wUl not speak to her ?' Mitrananda answered her : 
 'Mother, I will do all your bidding, but I ask you one 
 thing : have you the entrde of the apartments of the 
 princess, or not ?' She answered : ' This daughter of mine 
 is always entering the apartments of the princess ; Eatna- 
 manjari is a great friend of my daughter's.' Then Mitrd- 
 nanda said : ' The next time you enter Eatnamanjari's 
 
 * I translate Mari by Lamia. We find further on that the Mari 
 assumes the form of a beautiful woman. The story may be compared 
 with ' The Soldier's Midnight Watch ' and ' The Headless Princess ' in 
 Ealston's ' Russian Folk-Tales,' pp. 271-283. In an article in the Globe 
 newspaper of September 18, 1894, on 'Funeral Superstitions,' I find 
 the following sentence : ' Readers of the " Golden Ass " will remember 
 the weird and dismal superstitions with which the ancient world 
 surrounded the corpse of the departed, and how heavy a bribe was 
 needed to induce the student Telephron to watch beside a dead body 
 previous to its interment.' This passage will be found in the ' Meta- 
 morphoses of Apuleius,' lib. ii., c. 35 and flf. 
 
152 
 
 private apartments, you must say to her that I have been 
 sent with a message to her from her beloved Amaradatta.' 
 When the old hetara heard this, she was delighte'd, and 
 went herself to the apartments of the princess. When 
 Katnamanjari saw her, she said : ' Mother, you seem to 
 be very merry to-day.' She told Eatnamanjari all that 
 cunning fellow's doings. When the princess heard this, she 
 was rather pleased. She said : ' Then let me have an inter- 
 view, mpther, with that bringer about of interviews.' When 
 the hetcera had heard this, she came home, and told Mitrd- 
 nanda all that had taken place. At night-time she went 
 with him to the chief gate of the palace, and said to him : 
 ' How will you manage, my dear boy, to enter this pavilion 
 of Eatnamanjari, that is surrounded with seven ramparts ?' 
 As she said this, she pointed out the pavilion of Eatnaman- 
 jari with the tip of her finger. Then he leapt with the 
 speed of lightning, and, bounding over the seven ramparts, 
 reached the pavilion of the princess. He lighted in a 
 window there, and saw Eatnamanjari. The hetesra said to 
 herself : ' This must be some heroic being* to possess such 
 might ;' so she went home with this thought in her mind. 
 The princess, seeing a man suddenly arrive, was struck 
 with amazement ; however, she pretended to be asleep, in 
 order to see what he would do. At this moment Mitrd,- 
 nanda drew his dagger and made a mark on her right 
 thigh ; and then he took the bracelet from her left hand, 
 and returned to the house of the hetcera by the very same 
 way by which he had come. The princess bewailed her 
 ill-luck in not being addressed by that heroic being, and 
 kept awake all night ; however, at the end of that night 
 she fell asleep. Then Mitrananda appeared the next morn- 
 ing before the gate of the palace, with a bundle on the end 
 of a bamboo, making a great panting. The warder informed 
 the king, and Mitrananda was called, and the king said to 
 him : ' Why do you look as if you were out of your mind ?' 
 Mitrananda told him the ill-treatment he had received 
 
 * VirwpvmisTia. I remember reading in the newspapers that this 
 very term was used by a Bengali of an English aeronaut. 
 
153 
 
 from the merchant. The king summoned the merchant, 
 and said to him : ' Why do you not give this man the 
 money you ought to give him ?' The merchant said : ' My 
 lord, for three days I remained absorbed in mourning 
 according to the custom of the world, therefore I did not 
 give him the money I ought to have given him ; so I will 
 give it now.' Having said this, the merchant went home. 
 The king then said to Mitr&nanda : ' How did you guard 
 the corpse ?' Mitrananda answered : ' King, I girded up 
 my loins firmly and drew my dagger, and remained on the 
 alert, looking about me in every direction. Accordingly, 
 in the first watch the tribe of jackals arrived. In the 
 second watch terrible vampires * came. In the third watch 
 the congregation of witches arrived. In the fourth watch a 
 charmingly-dressed fair one came near the corpse. I knew 
 that she was a Lamia, f so I seized her by the left hand. 
 Then she slipped from my grasp, but as she went I marked 
 her on the right thigh with my dagger,! and when she 
 slipped away, her bracelet remained in my hand. The 
 king said : ' Then show me the bracelet.' Mitrananda drew 
 the bracelet from his zone and put it in the hand of the 
 king. The king saw that it was the bracelet of Eatnaman- 
 jari, marked with her own name. His face became black. 
 He said to himself : ' Poison has been produced in nectar, 
 since this Eatnamanjari has acquired the reputation of a 
 Lamia.' Then the king went into the pavilion of Eat- 
 namanjari. There the king beheld Eatnamanjari, clothed 
 in transparent garments, sleeping heavily, with no bracelet 
 on her left wrist, and with a bandage wrapped round her 
 right thigh. Then the king said to himself : ' I will myself 
 arrest that girl, who disgraces my family like a witch.' 
 Having thus deliberated, he returned to his own dwelling. 
 The king said to Mitrananda : ' As you displayed courage 
 in guarding the corpse, do you know any other charms and 
 spells that will avail in other similar cases ?' Mitrdnanda 
 said : ' I am a master of spells.' The king said : ' That fair 
 
 * The word translated ' vampire ' is Vetala. f Mari. 
 
 X Compare the ' Katha Sarit Sagara,' vol. ii., p. 239. 
 
164 
 
 one that you saw in the fourth watch of the night, and who 
 is disgraced by the appellation of Lamia, was my daughter. 
 So if you have the power, take her, or punish her yourself.' 
 Mitrd,nanda said : ' I will see once whether it is possible or 
 impossible.' The king said, ' Be it so.' Then Mitrananda 
 went by order of the king into the pavilion of Eatnamanjari. 
 She, seeing that he came by order of her father, showed 
 him honour by offering him a seat, and so on. Then 
 Mitrd,nanda said to the princess : ' My good lady, let me 
 tell you the state of affairs. My dear friend. Prince 
 Amaradatta, saw your form sculptured in stone in a temple 
 in the public gardens of the city of Pdtaliputra, and he has 
 consequently fallen desperately in love with you, and if he 
 does not obtain you he will die. I am his great friend, 
 Mitrd,nanda by name, and I have come here for you. For 
 the sake of Amaradatta I have denounced you to the^ king 
 as a Lamia. It was I that took away the bracelet from 
 your left wrist during the night, and I made with my 
 dagger a mark on your right thigh. Henceforth I will do 
 whatever pleases you. Now you must do all that I tell 
 you ; if you do not consent, I will die in this very spot ; and 
 then Amaradatta will die in Pktaliputra, so the title of 
 Ijamia will certainly attach to you. So do as you like.' 
 When Eatnamanjari heard this, she deliberated in her 
 mind, and said to Mitrdnanda : ' Mitrananda, as your 
 friend Prince Amaradatta is in love with a stone image of 
 me, I must save him and you, even at the cost of my own 
 life.' Mitrananda answered : ' If this is the case, then you 
 must hiss when the king hands you over to me.' Having 
 given her these instructions, Mitrdnanda returned into the 
 king's court. The king said : 'Master of spells, can you 
 subdue her or not ?' He said : ' I can subdue that woman, 
 but give me a horse. Before the sun rises I will take her 
 to another country.' When he had said this, the king, 
 being terrified, dragged her by the hair, and handed her 
 over to Mitrananda, hissing all the time. Mitrd,nanda also, 
 muttering inarticulate spells, lifted Eatnamanjari on to the 
 horse, and departed from the city at sunset. As Eat- 
 
155 
 
 namanjari waB going along on the road, she said to Mitrd 
 nanda : ' My lord, you ought not to ride on the same horse 
 as your friend's wife.' He said : ' You are as a daughter to 
 me, so why should we not ride on the same horse ?' When 
 she heard this, she said to herself : ' Happy is the man 
 whose friend he is.' While she was engaged in these 
 reflections, Mitrananda brought her into the public garden 
 of Pdtaliputra. Just at this point, the two months being 
 at an end, Amaradatta, through grief for his friend, had 
 asked the merchant Katnasd,gara for firewood.* Then Eat- 
 nasagara made ready the pyre, but the citizens said to 
 Amaradatta : ' Wait somehow or other till this day comes 
 to an end.' Then Amaradatta waited to please the people. 
 Then the people said to Amaradatta : ' A horseman is 
 approaching.' While all looked on with the utmost excite- 
 ment, Mitrananda came up to Amaradatta. Then the two 
 friends rejoiced greatly, and immediately the marriage took 
 place in front of that very fire as a witness. The merchant 
 Eatnasdgara and the people of the city talked much of them 
 to one another. Now, it happened that the king of that 
 city died in the course of the night without leaving issue. 
 Then the ministers had recourse to the five ordeals. The 
 mighty elephant came into the garden outside the city. 
 There the elephant sprinkled Prince Amaradatta and put 
 him on its back. Then the horse neighed. The two 
 chowries fanned the prince. An umbrella was held over his 
 head. A divine voice was heard in the air : ' Long live 
 King Amaradatta !' Then great rejoicings took place in the 
 city. King Amaradatta entered the city in triumph, and 
 arrived in the palace. Then the ministers and the feudatory 
 princes and others anointed him king. Amaradatta made 
 Mitrd,nanda head of his cabinet, Eatnamanjari was the 
 jewel of his harem, and the merchant Eatnasdgara was 
 appointed royal merchant. So he ruled his realm. Once, 
 after many days had passed, Mitrananda said to the king : 
 'King, that speech of the corpse presses on my mind, so 
 grant me a favour; send me away to a distance.' As 
 * In order to burn himself. 
 
156 
 
 Mitrd,nanda was very importunate, Amaradatta at length 
 sent him, guarded by his servants, towards Vasantapura. 
 
 But as no news came of him, after some days the king 
 Employed a man to inquire, but no intelligence came. 
 
 Then the king said to himself : ' What has become of my 
 friend? If there were any seer in the neighbourhood, I 
 would ask for information about my friend.' While the 
 king was saying this to himself, a keeper of the garden 
 and plantations came to him, and said : ' To-day a great 
 hermit, possessing four kinds of knowledge, named the 
 priest* Dharmaghosha, has arrived in the park.' When 
 the king heard that, he was delighted, and went with Eat- 
 namanjari to adore him ; and after bowing before him he 
 received from his mouth religious instruction. At this 
 moment an inhabitant of that town, a merchant, A9oka- 
 datta by name, bowed before the religious teacher, and , 
 said : ' Eeverend sir, for what action is my daughter 
 diseased in this birth ? What is the cause of her sick- 
 ness ?' The holy man had her brought there, and cured 
 her completely by casting one look at her. Then the 
 merchant said : 'Eevered sir, what action did this my 
 daughter commit in a former birth ?' The holy man said : 
 ' In a former age there was a merchant named Bhutadeva 
 in the city of Bhutasala. He had a wife named Kukshi- 
 mati. One day Kukshimati saw the cat drinking the milk, 
 and she spoke a wicked speech to her daughter-in-law, 
 saying : " Are you possessed by the female demons, that 
 you do not save the milk from the cat?" When that 
 daughter-in-law heard that, she was immediately deluded 
 by a female demon. Then the king and the rest of the 
 people delivered her from the demon. So the wife of the 
 merchant's son recovered her condition of health, but the 
 mother-in-law, Kukshimati, acquired the sobriquet of 
 " Black-tongue." Then Kukshimati, hearing the way in 
 which she was reviled by the public, became inclined to 
 
 * Suri, a common title of Jaiaa teachers. Usually five kinds of 
 knowledge are enumerated. See Dr. Hoemle's ' Uv4saga DasAo,' 
 p. 48, note. 
 
157 
 
 renunciation. She took a vow and went to heaven. Fall- 
 ing from heaven, she became this daughter of yours. So, 
 on account of the influence of her previous life, she has 
 been possessed by the goddesses of the air. But just now, 
 on beholding me, the goddesses of the air left her and 
 fled.' 
 
 "When he had said this the woman remembered her 
 former birth, and beheld her previous life. A desire for 
 renunciation sprang up in her. She asked to be allowed 
 to take a vow; but the holy man would not sanction it. 
 He said : ' The effects of indulgence still subsist in you.' 
 So she observed the conduct prescribed for householders. 
 
 At this point Amaradatta asked the religious teacher 
 what had happened to Mitrananda. Then the holy man 
 said : 
 
 ' Hear, king ! When Mitrananda left you, he went, 
 surrounded by your brave warriors, towards the city of 
 Vasantapura ; and when they had advanced into a certain 
 forest, a body of Bhillas made an attack on them. All the 
 warriors fled, terrified at the attack, wishing to save their 
 lives. Mitrananda, too, fled in a certain direction. When 
 he had roamed about a considerable time in the wood, he 
 reached a certain lake. Having drunk water from it, he 
 slept under a banyan-tree. In the meanwhile a serpent 
 came out from the hollow trunk of that tree, and bit 
 Mitrananda ; but at that very moment an ascetic came 
 there, who restored him to life, when senseless from the 
 effect of the poison. The hermit went to his own place, 
 but Mitrananda, setting out to return to you, was on the 
 way seized by bandits, who proceeded to sell him to some 
 merchants who travelled in boats. Those merchants took 
 Mitrananda to Persia. And bringing him back from Persia, 
 with the intention of going to another country, they arrived 
 at Ujjayini. At that time the city of Ujjayini was dis- 
 turbed with fear of robbers. By order of the king, police- 
 men were patrolling in every direction. Now, it happened 
 that Mitrananda escaped from those members of the 
 caravan, and was seen by the policemen entering Ujjayini 
 
158 
 
 from the stream which formed a barrier to protect it. 
 They cried out, "A thief!" and imprisoned him closely 
 during the night. They then made him over to the head- 
 policeman, who was their commander, and he, being angry, 
 hung Mitrananda on that very same banyan-tree, so that 
 he died, and as some herdsmen were playing, the ball 
 entered his mouth.' 
 
 When King Amaradatta heard of the death of Mitra- 
 nanda from the hermit, he lamented with a loud voice. 
 Katnamanjari also cried. But the great hermit restored 
 King Amaradatta to composure by exhortations tending to 
 renunciation. He said : ' Do not sorrow, king ; various 
 is the transmigration of souls produced by works.' Then 
 King Amaradatta said : ' Eeverend sir, where has the soul 
 of Mitrananda been again conceived ?' The holy man 
 discerned by the might of pure meditation the course of 
 that soul, and said to the king : ' King, the soul of Mitra- 
 nanda has been conceived in your own family, in your wife 
 Eatnamanjari, and shall be born as your son, Kamalagupta 
 by name.' Then the king questioned the hermit about 
 the previous life of MitrS,nanda. He said : ' Eevered sir, 
 what action did the soul of Mitrananda commit in a 
 previous life, that it has suffered so much affliction in this 
 life ?' The holy man said : ' Hear, king ! In a 
 former age there was in this very land of Bharata, ia the 
 city of Saketa, a householder named Kshemankara. He 
 had a wife named Satya9ri and a servant named Chanda- 
 sena, who was skilled in all kinds of work. One day the 
 servant Chandasena was guarding a field. Now, it hap- 
 pened that he saw a pilgrim gathering corn in a field 
 belonging to another man, near the field he was guarding. 
 He cried out: "Masters, thisis athief ; hailg him on a 
 branch of this tree." But the proprietor" of'the field, out of 
 compassion, would not do that. His cruiel' speech produced 
 great grief in the heart of the pilgrim. Chandasena came 
 home in the evening. That action became attached to his 
 soul. One day when Satya9ri and her daughter-in-law were 
 eating, a morsel stuck in the throat of the latter. When 
 
159 
 
 Satya9ri saw it, she cried out : " Ah ! you must be a Edkshasi, 
 to eat -with such large mouthfuls." When the daughter-in- 
 law heard this, she was grieved in her heart. One day 
 Chandasena said to his master, named Kshemankara : "I 
 am going to meet my relations." He, being angry, said : 
 "May you not succeed in meeting your relations !" One 
 day Kshemankara and Satya9ri entertained a hermit with 
 pure food. Chandasena also was standing by, and approving 
 what they did. When the hermit had gone, a flash of 
 lightning fell on all three of them. Then they all three 
 went to Saudharma. When they fell from that heaven, the 
 soul of Kshemankara was bom as yourself, Amaradatta ; 
 the soul of Satya9ri was born as Eatnamanjari, and the 
 soul of Chandasena was born as Mitrananda. Then Mitra- 
 nanda, because he spoke an evil speech, was hanged on a 
 branch of a banyan-tree. Because Satya9ri in a former 
 birth spake an evil speech in denouncing her daughter-in- 
 law as a E^shasi, she, in this birth as Eatnamanjari, was 
 disgraced by the imputation of being a Lamia. Because 
 you in a former birth expressed a wish to your servant that 
 he might not meet his relations, you have in this birth been 
 separated from your relations.' 
 
 When they heard these circumstances'of a former birth, 
 they all took the vows of lay disciples. Amaradatta 
 addressed another question to the holy hermit : ' Eeverend 
 sir, does a corpse speak ?' The hermit said : ' The soul of 
 the pilgrim after he had died became a demon ; so, on 
 account of his enmity to Mitrananda in a former birth, he 
 entered into the mouth of the corpse and spoke to Mitra- 
 nanda.' When they had heard this, they all went away to 
 their own places. The king continued to rule his kingdom 
 with Eatnamanjari for his consort. One day Eatnamanjari 
 gave birth to a son. She gave him the name of Kamala- 
 gupta. Prince Kamalagupta was instructed in the (^astras, 
 and in course of time he attained adolescence. One day 
 King Amaradatta, having placed his son on his throne, went 
 with Eatnamanjari and took a vow before that very same 
 
160 
 
 Bpiritual teacher. After they have performed asceticism, 
 they will in course of time attain salvation. 
 
 Wine, the pleasures of the senses, sin, sleep, and boasting, which is 
 
 mentioned in the fifth place, 
 These are the five delusions which plunge the soul into the circuit 
 
 of mundane existence. 
 
 Therefore, having heard the story of Amaradatta and 
 Mitrananda, sin* is to be avoided. Here comes to an end 
 the story of Amaradatta and Mitrananda, having reference 
 to sin. 
 
 Munificence, chastity, asceticism, meditation — this piety is of four 
 
 kinds ; 
 They who observe it heartily, those souls' are a vessel of merit. 
 
 By munificence creatures are tamed ; by munificence even enmities 
 
 come to an end; 
 By munificence is gained glory pure as the moon; there is no 
 
 instrument superior to munificence. 
 
 A spotless family ; a handsome shape, such as heart could wish, 
 
 and free from disease ; 
 Prosperity that enriches the whole world ; an illustrious development 
 
 of fortune ; 
 Moreover, also, blameless learning, an extensive good reputation ; 
 A multitude of attractive qualities ; all these are obtained by 
 
 munificence. 
 
 Even the siding with virtue produces success, as in the case of 
 
 Lahtanga ; 
 But the opposite conduct produces destruction, as in the case of his 
 
 servant Sajjaua. 
 
 Now follows a story with regard to the virtue of muni- 
 
 _ , ficence. In Jambudvipa, in this very 
 Stoey of Lalitanga. , , . _, , ,, , 
 
 land of iiharata, there was a town 
 
 named Crivdsa ; in it lived a king of the name of Nara- 
 vahana ; his head queen, who wore the diadem, was called 
 KamaM. Those two parents had born to them a son 
 named Lalitanga, the delight of their eyes. He possessed 
 all the auspicious marks, was clever in all the accomplish- 
 ments, exceedingly learned, full of discernment, and 
 appreciated merit. He, even when a raw boy, dwelt in 
 the minds of the learned ; he was devoted to his god, to his 
 
 * Kashdya. See the ' Sarva Dar^ana Sangraha ' (Cowell and 
 Gough's translation), p. 55. 
 
161 
 
 spiritual teacher, to his parents, and then to all the members 
 of his family. Moreover, he was exceedingly generous; 
 when he saw a petitioner he was delighted. 
 
 That lunar day seemed to have slipped away, and yet was in his 
 
 mind Hke an extra month, 
 That day was not counted, on which there was not the arrival of a 
 
 petitioner. 
 That prince had a servant named Sajjana, whom he treated as a 
 
 friend ; 
 Sajjana* he was by name, but by character he was exceedingly 
 
 wicked. 
 
 One day that Prince Lalitanga gave away to a beggar a 
 very valuable ornament which his father had given him. 
 Sajjana told the king of LaUtanga's vice of generosity. 
 His report put the king in a rage. He summoned his son, 
 and spoke to him at first with conciliatory words, but firmly, 
 for a son is like a friend : for 
 
 A father should pet his son for five years, for ten years he should 
 
 beat biTTi ; 
 But when the sixteenth year has arrived, he should treat his son as 
 
 a friend. 
 
 He said : ' My son, have you not heard, 
 
 ' A tree is burned from too much cold ; famine comes from too much 
 
 rain; 
 From too much giving comes unseemliness ; " too much " is nowhere 
 approved, f 
 
 For this reason, my son, you must spend less.' The 
 prince said : 
 
 ' Father, even by great bestovraig wealth does not come to destruc- 
 tion, 
 As the water in a great well, though drawn up by the village. 
 
 Nevertheless, I will not do what is displeasing to the 
 
 king. The command of a superior must be implicitly 
 
 obeyed.' Having said this, the prince went home. The 
 
 prince was now forbidden to indulge in excessive generosity. 
 
 The petitioners said : ' Prince, 
 
 ' How is this ? Having been, king, like a wishing-jewel on earth 
 
 from thy munificence. 
 How is it that thou hast now become like an ordinary stone ? 
 
 * Sajjana means ' good man.' 
 
 f My MSS. read nekshyate, but BohtUngk (' Indische Spriiche,' 
 No. 2504) reads neshyate, which makes better sense. 
 
 11 
 
162 
 
 If the moon shall withdraw her digit, the giver tribute, the cloud 
 
 rain, 
 In these oases, how shall the world manage to subsist ? 
 The ocean, intent only on accutoulation, has sunk down to the abyss ; 
 But, see, the cloud, the giver, roars above the firmament. 
 The seas leave their place, the mighty mountains move ; _ 
 But even amid dissolving worlds great ones leave not their promised 
 
 vow.' 
 
 The prince, having heard this, began again to give 
 charity, and the king heard of it. The king forbade his 
 enteriag the palace. The prince was grieved in his soul. 
 He said to himself : 
 
 ' When illness, defilement, poverty, dishonour, or the rainy season 
 
 comes, 
 Except a foreign land, there is no happiness here for men of spirit.' 
 
 Having formed this resolution, he mounted his horse in 
 the middle of the night, when people were not about, and 
 set out in a certain direction. His friend Sajjana also went 
 with him. As they were going along, they conversed as 
 follows. The prince said : ' Sajjana, tell me some news.' 
 He said : ' Prince, of virtue and vice, which is preferable ?' 
 The prince said : ' fool, 
 
 ' Women, children, herdsmen, ploughboys even, know this clearly. 
 That from virtue comes triumph, but by vice is brought about 
 destruction.' 
 
 Sajjana said : ' I am a fool, no doubt ; but with regard to 
 virtue and vice, say what is virtue and what is vice.' The 
 prince said : 
 
 ' True speech, devotion to one's spiritual teacher, almsgiving accord- 
 ing to one's power, compassion to the afflicted. 
 This is virtue that procures men objects of desire, and keeps off 
 calamity. 
 
 The opposite of this is vice.' Sajjana said : ' Come, 
 prince, virtue brings about destruction, and vice produces 
 success ; for you are now reduced to such a miserable 
 condition, though you are virtuous. So how can virtue 
 bring success ? Therefore it is incumbent on you now to 
 practise vice. Acquire wealth by some such an occupation 
 as robbery.' The prince said : ' Sajjana, do not speak like 
 that. 
 
163 
 
 ' Am I to obtain fortune by injustice ? That illumination is like a 
 lamp : 
 For a moment it lights up objects ; but when it is at an end, there 
 is nothing but darkness. 
 
 We are two people only in a forest : who shall be arbiter 
 in our dispute? If, as we advance, any witnesses shall 
 declare that vice produces success, then I, though a prince, 
 will be your servant as long as you live.' Sajjana said : 
 'If my assertion is declared true, then I will take your 
 horse, ornaments, and other possessions.' The prince said : 
 ' So be it.' When they had made this agreement, they 
 went to a forest hamlet. There they asked some decrepit 
 old Pulindas : ' Ho ! you Pulindas, does virtue or vice 
 produce success ?' As it happened, they also said that vice 
 produced success. Sajjana took from the prince his horse, 
 ornaments, and other possessions, and Prince Lalitanga 
 went along on foot. The wicked Sajjana said : ' Prince, 
 you have experienced in an obvious way the result of 
 taking the side of virtue ; now make vice your rule of life.' 
 The prince said: 'I will not desert virtue even at the 
 " crack of doom." ' Accordingly they made an agreement 
 that the prince's eyes were to be surrendered, if virtue were 
 worsted in the dispute. As fate would have it, they 
 reached first the very village they had left before, and 
 those very same old Pulindas said that vice ensured success. 
 When they had gone a considerable distance, Sajjana said 
 to the prince : ' Fulfil your promise ; give me your eyes.' 
 The prince went under a banyan-tree, and pulled out his 
 eyes with his own hands, and gave them to Sajjana, ex- 
 claiming: 'Virtue brings success!' The wicked Sajjana 
 went off with the two eyes. While the prince was under 
 that very banyan-tree, the sun set. 
 
 Many birds came screaming, as if crying out from sorrow 
 At the prince's misfortune, and settled down in their nest-dwellings. 
 In the meanwhile, being assembled together in that banyan-tree, 
 Some hhdrunda birds of their own accord thus began to converse. 
 
 One said : ' Well, birds, what strange thing has anyone 
 seen to-day ?' Another answered : ' In the city of Champa 
 there is a king named Jita9atru. His daughter. Push- 
 
164 
 
 pdvati by name, as fate will have it, owing, that is to say, 
 to the influence of her sins in a former birth, is without 
 the use of her eyes, and blind, though old enough to be 
 married. That is an affliction to the mind of her father, 
 that pierces his life like an arrow. One day the king had 
 a proclamation made throughout his city by beat of drum : 
 " Whoever will restore the eyes of Pushpavati, the daughter 
 of Jita9atru, by means of a herb or a spell, to him the king 
 will give the half of his kingdom and his daughter besides." ' 
 A certain young bird asked the old bird : ' Father, is there 
 any means by which her eyes may be restored afresh ?' 
 The old bird said : 
 
 ' My ohUd, I will tell you in the day, after looking round, and not at 
 
 night; 
 Very cunning people wander about under the banyan-tree, like 
 Vararuchi.* 
 
 For that reason do not ask now ; at the time of dawn I 
 will tell you of a means.' The young bird would not desist 
 from its importunity, but asked very persistently, saying : 
 ' I will not let you off without telling me.' The old bird 
 said : ' A creeper embraces the root of this banyan-tree, 
 and extends over it. If her eyes are sprinkled with the 
 juice of that plant, they will be restored again immediately.' 
 When the prince, who was under the banyan-tree, heard 
 this speech of the bird, he first sprinkled that jiiice into 
 the sockets of his own eyes. His eyes became clear as 
 before. The prince said to himself: 'I wUl take the 
 healing plant, and go to the city of Champa, and there 
 make clear the eyes of the princess.' Then he took the 
 virtuous herb, and crawled in among the feathers of a 
 bhdrunda bird, and lay there. At the hour of dawn all the 
 birds went to the city of Champa. Lalitanga crept out of 
 
 * See my translation of the ' Kathd Sarit S&gara,' vol. i., p. 25, for 
 the story of Vararuchi. In the note will be found a parallel. For 
 other parallels see also note on p. 263, and Addenda and Corrigenda. 
 In Kaden's ' Unter den Olivenbaumen ' the witch says : ' I cannot teU you 
 now, for the grass has eyes and the trees have ears.' I learn from an 
 analysis of a MS. of the ' Kath4 Frakiga, ' in the India Office, which 
 Professor Bggeling has kindly lent me, that these lines are found in a 
 story in that MS. entitled ' Br^hma^akatha.' 
 
165 
 
 the bird's feathers, and entered the city.* Then he went 
 to the palace, and entering it, he made the eyes of the 
 princess quite clear, t The king gave him the half of his 
 kingdom and the princess. Lalitanga married Pushpavati 
 in an auspicious moment. He ruled half of his father-in- 
 law's kingdom. After some time had passed, that very 
 Sajjana, roaming like a beggar from house to house for 
 what he could get to eat, came to the gate of the prince's 
 palace. The king saw him. He said : ' I have seen my 
 great friend Sajjana.' 
 
 Then the prince made him abandon his mean dress, bathe, and take 
 
 food, 
 And put on good clothes ; and then he thus addressed him : 
 ' To-day my Jiingdom has borne fruit, sincg in it you, my companion' 
 
 in misfortune, have arrived ; 
 Therefore enjoy all the happiness of it with a mind free from care.' 
 
 The prince gave Sajjana a seat of honour. One day 
 Pushpavati asked him in private : ' My lord, since yester- 
 day you are on terms of great friendship with Sajjana. 
 Who is this Sajjana?' The prince immediately told the 
 whole story from the very beginning, commencing with the 
 events that happened in another country. The princess 
 said : ' My lord, this is not a good man [sajjana], but a 
 bad man ; you ought not to be friends with him. By all 
 means he must be abandoned ; considering this, give him 
 up, king. Have you not heard this ? 
 
 ' He who associates with the excellent, converses with the wise. 
 And makes friends with those who are free from covetousness, is 
 never ruined. 
 
 To this is applicable the instance of the swan and the 
 crow : 
 ' Great king, I am a swan free from conceit in a clear lake ; 
 From addiction to the society of the vile comes death, without doubt.' 
 
 Though the prince was thus advised, he did not abandon 
 
 Sajjana : for 
 
 It is hard, as fate goes, to prevent even the great from associating 
 
 with the vile ; 
 How can the camphor help having a love for the charcoal ? 
 
 * Compare my translation of the 'Kath4 Sarit Sagara,' vol.i., p. 221. 
 f In Ealston's ' Eussian Folk-Tales,' the water of a magic well 
 produces the same effect. See pp. 250 and 255. 
 
166 
 
 One day King Jita9atru, the father-in-law of Lalitanga, 
 
 asked Sajjana in private : ' Who is this Prince Lalitanga ? 
 
 What is his origin ?' Then Sajjana showed his character, 
 
 for he said : ' King, I am a prince ; he is the son of a 
 
 potter.' When the king heard this, he was angry, and 
 
 ordered his servants to kill Lalitanga. He said : ' You 
 
 must destroy the man who comes by the gate leading into 
 
 the main approach to the palace at the time of sunset.' 
 
 So he sent a summons to Lalitanga at the time of sunset. 
 
 Lalitanga took his sword and rose up to go. But Push- 
 
 pavati forbade him. She said : 
 
 ' You must not trust this, if you are a man that understands these 
 
 matters : 
 Have you not read in policy, that a king can be no man's friend ? 
 
 So, my lord, remain here yourself ; send Sajjana on this 
 errand.' Sajjana was sent, and as he was entering the 
 gate of the palace avenue he was killed.* The princess 
 saw that her father was angry, and she said to her 
 husband : ' My lord, set your army in battle array, and 
 march out.' He did so. Jita9atru also was ready for the 
 fray. But the nobles said to the king : 
 
 ' The man who acts rashly is quickly deserted by happy fortunes : 
 Hear, with reference to this, the example of King Jaya. 
 
 ' This is as follows: 
 
 ' In a banyan-tree in a great wood on the Vindhya 
 
 mountain there lived a 
 Stoet of the Paeeot that brought . . f A 
 
 THB FeUIT of ImMOETALITY. ^ ^ • J B 
 
 parrot was born. One 
 day, when the parent birds had gone away into the forest, 
 the young parrot went out of the nest. After it had gone 
 a little distance, owing to its being so young, it fell on the 
 ground. When wearied it was seen by a certain hermit. 
 Out of compassion he gave it water to drink, took it to his 
 own hermitage, and gave it the name of (^nkaniqa,. The 
 parrot's parents also came to that hermitage to look for 
 
 * Compare vol. i., p. 162, of my translation of the ' KathA Sarit 
 S&gara,' with the note. 
 
167 
 
 their nestling. One day the parrot heard the abhot telling 
 his pupils that in the middle of the sea there is an island, 
 named Harisena ; that in the north-east corner of that 
 island there is a large fragrant mango-tree, bedewed with 
 ambrosia ; and that the fruit of that tree cures the body of 
 deformity, disease, and old age. So the parrot flew up and 
 went to that island to bring the fruit of the fragrant 
 mango-tree. On its return, it fell in the middle of the 
 sea, on account of the weight of the fruit, and was seen by 
 the head of a maritime caravan, picked up, and restored to 
 life. The merchant said to the parrot : " What is this fruit, 
 and who are you?" The parrot told his story, and gave 
 the fruit to Sagaradatta.* He brought another fruit and 
 gave it to his parents. Sagaradatta presented the fruit to 
 the King of Jayapura, and related the marvellous virtues 
 attaching to it. The king, in order to benefit the whole 
 world, sowed the seed of the fragrant mango-tree in an 
 orchard. It triumphantly flowered and bore fruit, which 
 ripened together with the wishes of the king. One day the 
 poison of a serpent, that was held in the beak of a kite, 
 dropped on a mango-fruit. + On account of the heat of 
 the poison, the fruit ripened throughout, and becoming 
 loosened from the tree, fell on the ground. The keeper of 
 the garden brought the mango-fruit to the king. The 
 king, remembering the maxim, " One should consecrate to 
 religion what one values most," gave the fruit to his 
 chaplain ; and the chaplain immediately ate it up without 
 washing it, and died. The king was in a rage, and ex- 
 claiming that the tree was a poison-tree, had it cut down. 
 A host of men who longed for death, being maimed, 
 diseased, blind, and lepers, ate the fruits of the tree, with 
 the result that they all became sound of body. The king 
 heard of that fact. He regretted what he had done all the 
 rest of his life. So do you take care not to act rashly, 
 having heard the story of the King of Jayapura.' 
 
 * In Grimm's seventeenth tale (' The White Snake ') a crow gives a 
 young man an apple from the Tree of Life. 
 
 f For a similar case see my translation of the ' Katha Sarit S&gara,' 
 vol. ii., p. 296. 
 
168 
 
 At this juncture the chief nobles of King Naravahana, 
 who had come to fetch the prince, told his family and other 
 particulars about him. Afterwards the parents of Lalitanga 
 arrived. His father-in-law gave Prince Lalitanga his own 
 kingdom, and, becoming a hermit, went to heaven. King 
 Naravahana brought his son to his own city, and persuaded 
 him to forgive him his offence, saying : ' My dear boy, 
 wealth is not diminished by almsgiving,' So the father 
 gave his kingdom to Lalitanga, and took a vow, and after 
 observing a holy conversation went to heaven. Lalitanga' 
 ruled his realm as king. Here ends the story of Lalitanga. 
 
 Whoever being addicted to compassion towards living creatures 
 
 gives up injuring others, 
 To that man even calamity will becorae a feast, as in the case of 
 
 Damannaka. 
 
 Here follows the story of Damannaka, concerning com- 
 passion to living creatures. 
 
 In this very land of Bharata is a city named Eajapura, 
 
 in which city the troops 
 Story of DAmannaka, who was first » , j ^ 
 
 ^ 01 peacocks dance, when 
 
 BOEN AS A Fisherman, and then ^ 
 
 AS THE Son of a Merchant. ^^^J ^^^ar the noise of 
 
 the drums beaten in the 
 temple of the Jina. In that city lived a respectable youth 
 of the name of Sunanda, who was a fisherman. But he 
 was by nature much inclined to show compassion to all 
 living creatures. He had a great friend, a lay disciple 
 named Jinadasa. One day he went with Jinadasa to his 
 spiritual teacher. After bowing before the teacher, they 
 both sat down, and the teacher gave them religious instruc- 
 tion with regard to compassion to living creatures. He 
 said : 
 
 ' Even one instance of compassion to living creatures produces ten 
 million salutary results, 
 And drives away infinite calamities and woes, and is the cause of 
 heaven and salvation.' 
 
 Sunanda then made a solemn promise, saying : ' Eeverend 
 sir, henceforth I will not slay living creatures ; I will 
 
169 
 
 not eat flesh.' Once on a time, after many days had 
 elapsed, a famine took place. During that famine all 
 people lived on the flesh of fish, as they could not obtain 
 rice. Sunanda's wife said to him : ' You also must observe 
 the same conduct as other people.' He said : ' I will have 
 no more to do with deeds that are the cause of crime.' 
 His wife said to him : ' you fool ! who has deluded you, 
 so that you do not observe the customs of your race ?' 
 Thereupon some of his brothers-in-law met together, and 
 dragged him by force to a great pool in the river, and made 
 him throw his net into it. When Sunanda saw many fish 
 caught in the net, wriggling helplessly, compassion arose 
 in his heart. He let all the fish go, and returned home. 
 In the same way Sunanda's brothers-in-law made him 
 perform the same evil act for three successive days. He 
 did not perform it with his inclination, as well as with his 
 bodily organs. But from the striking of the fish against 
 one another, the fin of one fish was broken. He said to 
 his brothers-in-law : ' Alas ! alas ! I will not kill living 
 creatures for the sake of my family : for 
 
 ' When I am gone to hell, will that family deliver me 
 For the sake of which I now, fool that I am, slay crorea of living 
 
 creatures ? 
 Since the body does not advance one step in the other world together 
 
 with the soul, 
 Why do they inculcate the slaying of living creatures for its sake ?' 
 
 After saying this, he took to fasting and died. 
 
 Now, in this very land of Bharata, in the city of Eaja- 
 
 griha, there was a king of the name of Naravarman ; and in 
 
 the same city there was a merchant of the name of Mani- 
 
 kara, the possessor of twelve crores of gold coins. He had 
 
 a wife named Sujasa. The soul of Sunanda was conceived 
 
 in her. When her time was completed, a son was born, 
 
 and the name of Damannaka was given to him. Gradually 
 
 he attained the age of eight years. One day, as fate would 
 
 have it, the plague broke out in the house of the merchant : 
 
 He who gives food out of compassion, and gives men water to drink. 
 In his land the plague spreads, continually infecting crowds. 
 
 The king said : ' This is the plague. It will spread all over 
 
170 
 
 the town.' So he ordered a wall to be built at the door of 
 
 the merchant's house, and in a short time all the human 
 
 beings in it, beginning with the father and mother of the 
 
 family, died of the plague. But Damannaka was spared by 
 
 the plague, on account of the compassion that he had shown 
 
 in a previous birth ; but he could not get out of the house. 
 
 However, in course of time, he -got out by the passage made 
 
 by the dogs, which came in to eat the dead bodies. Beaming 
 
 about to beg alms, he entered the house of a merchant 
 
 named Sagarapota. While he was standing at the door of 
 
 the house, a couple of hermits came on their begging round. 
 
 The elder of the two ascetics, when he saw Damannaka, 
 
 said : 
 
 ' Hear my words : I infer from the marks on his body, 
 This boy shall one day become a merchant, the master of this house.' 
 
 The merchant Sagarapota, being separated by a wall, heard 
 
 this speech, and said to himself : ' Hermits do not say what 
 
 is false even at the crack of doom, for 
 
 ' Hermits who are free from attachment and hatred, who look im- 
 partially on jewels, straws, friends and enemies, 
 Do not, like ordinary men, speak an inconsiderate speech. 
 
 So shall my family become extinct? Shall my son 
 Samudradatta be destroyed, since, though my family is so 
 numerous and flourishing, this beggar is to be lord in my 
 house? However, what a hermit says cannot prove false.' 
 The merchant was miserable. He said : ' Out on this 
 drama of the universe ! Shall this beggar become master 
 of this wealth, which my father and grandfather and other 
 ancestors so long cherished ? So I will devise some scheme. 
 What is the use of lamenting ? I will think of a plan for 
 killing him. If he is overlooked, he will be fatal like a 
 disease.' Having thus deliberated with his own heart, he 
 took a sweetmeat, and said to that Damannaka : ' Come 
 here, my darling, that I may give you a sweetmeat.' When 
 Dd,mannaka heard this, he went with him. The merchant 
 went to the quarter of the Chanddlas. There was a chief 
 of the Chandalas named Khangila. He called him aside 
 and gave him money, and said to him : ' Come, do me this 
 
171 
 
 service, to kill this boy secretly ; and when he is slain, you 
 must bring me a token of it." The Chandala agreed, and 
 took Damannaka a long way off from the city. The 
 Chandala reflected in his mind : * What crime can this poor 
 wretch have committed, that Sagarapota tries to have him 
 killed ? So I will assuredly not kill him ; my hands will 
 not move for the purpose.' Then he drew his knife, that 
 resembled the tongue of Yama, and cut off his little finger, 
 and said to the child : ' If you remain in this city, I will 
 kill you ; if you leave the city and go elsewhere, I will let 
 you off.' He wept, and said: 'I will do as you say.' So 
 the Chandala spared him and went home. He showed the 
 piece of his finger to Sagarapota, who was delighted.* 
 Damannaka, while roamiiig about in the wood, was seen 
 by Sagarapota's herdsman, who asked him, ' Who are you ?' 
 He said : ' I am a son of a merchant, and my whole family 
 has perished.' Then the herdsman took him to his house, 
 and made him over to his wife, and said : ' The goddess of 
 our clan has given this son to you, who have no son.' The 
 wife of the herdsman was delighted. Owing to his modesty 
 and other virtues, he became much beloved by the two 
 women, t Then Damannaka, growing up in that cattle- 
 farm, reached adolescence. One day the merchant Sagara- 
 pota came to inspect the cattle-farm. He saw Damannaka 
 there, and asked : ' Who is this boy ?' He said : ' He was 
 roaming about alone in this wood without a master, so I 
 adopted him as my son.' The merchant, seeing that his 
 little finger was cut off, came to the conclusion that he was 
 Damannaka ; then he said to himself : ' Can the speech of 
 the hermit, that this boy is to be the lord of my external 
 wealth, be falsified ? Nevertheless, I must not cease to 
 strive manfully.' Having thus reflected, Sagarapota said : 
 ' Come, herdsman, I must go home.' He said : ' You have 
 
 * The order to Mil a person, and bring back some part of the body 
 as a token or voucher, is very common in European stories. In 
 Gronzenbach's third story the old queen orders the cook to kill Maruz- 
 zedda's three children, and to bring their liver and heart. (Gonzen- 
 bach, ' SicUianisehe Marchen,' p. 18.) 
 
 f There appears to be some omission here. 
 
172 
 
 come to-day after a long absence, and even now you have 
 not inspected the cattle-farm.' Sagarapota said : ' I have 
 important business at home, so I must go this very instant.' 
 The herdsman said : ' If there is any very urgent business, 
 then this son of mine can take a letter there.' So Sagara- 
 pota wrote a letter, and put it into his hand, and sent him 
 off. Damannaka started on his journey. When he reached 
 the garden of Kajagriha, he was tired, and he lay down in 
 the temple of the gpd of love to refresh himself. Sleep fell 
 upon him. In the meanwhile the daughter of that very 
 merchant, Visha by name, came there to worship the god 
 of love. She saw Damannaka with his broad eyes and 
 broad chest ; and while she was looking at him, her eye fell 
 on her father's letter, so she took it from the end of his 
 stick and read it. It ran as follows : ' Health and pros- 
 perity ! Sagarapota from the cattle-farm lovingly embraces 
 Samudradatta, and tells him what is to be done : 
 
 ' Before tie has time to wash his feet, you must immediately bestow 
 
 on this man 
 Visha (poison) and so make my heart free from the thorn of pain.' 
 
 She thought : ' No doubt my father has found here a bride- 
 groom fit for me ; as for the marriage having to be per- 
 formed this very day, it means that to-day is an auspicious 
 day, so the marriage must take place to-day. As for the 
 order that Visha is to be given, in his eagerness he has 
 written an anusvdra instead of the long a, so I will put it 
 right.' Having thus reflected, she took some coUyrium 
 from her eyes and made the letter d instead of a dot ; and 
 sealing the letter up again, she left it as it was, and went 
 home.* After a short time Damannaka reached the house. 
 He gave the letter to Samudradatta. Samudradatta took 
 the letter and read it and considered it. He said : ' My 
 father's order is law to me,' so he collected all the necessary 
 preparations for the marriage, and all the host of his rela- 
 
 * Compare Grimm's No. 29, in which the robbers alter the letter 
 found in the pocket of the ' Gluckskind.' The story is also found in 
 Dasent's ' Norse Tales.' See my paper in the Indian Antiguarv for 
 July, 1881. -^ ^ " 
 
173 
 
 tions assembled. On that very day, as soon as an auspicious 
 
 moment arrived, Damannaka was married. 
 
 ' The ceremony was begun in which people's bodies don splendid 
 
 raiment, and gleam with the rays of jewels, 
 In which the bride and bridegroom despise sorrow, 
 In which feet are immersed at the door in the dense mud of saffron, 
 And in which women dance.' 
 
 In the meanwhile Sagarapota entered the city. The 
 people, who met him in the road, said : ' You are lucky to 
 obtain such a son-in-law.' Sagarapota said to himself : 
 ' No doubt this rascal has married my daughter.' When he 
 got home, he saw his daughter, and Damannaka with his 
 body adorned with the wedding bracelet. He thought : 
 ' Ah ! I proposed this matter one way, and destiny has dis- 
 posed it another. Now this man has becbme master of all 
 the persons in my house, for women bear rule in the house 
 of householders, and over the women the son-in-law bears 
 rule. Moreover, it has been said : 
 
 ' Of triads, three are pleasing, blossom, lamp-black, and vermilion ; 
 Three others are pleasing, milk, son-in-law, and cymbal. 
 
 I cannot bear to see this unbecoming sight ; I shall more 
 easily endure the widowhood of my daughter. Anyhow 
 I will by all means kill him.' Having thus determined, he 
 went to the quarter of the Chandalas, and said to Khangila : 
 ' You did not obey my orders.' He said : ' On that occa- 
 sion, when I saw that he was a child, pity arose in my 
 bosom ; show me him now that I may kill him.' Sagara- 
 pota said : ' If it is so, then I will send that Damannaka 
 to-day to worship the protecting divinity of the city ; then 
 you must kill him.' Then he came home. When he 
 reached his home, he said : ' Have the bride and bride- 
 groom observed the custom of our family or not ?' They 
 said : ' It has been observed.' Then he made preparations 
 for the worship of the goddess of the city. Then the bride 
 and bridegroom set out to worship the goddess. As they 
 were going along they were seen by Samudradatta, who 
 was in the market, and he asked them : ' Where are you 
 going at such a time of twilight, when the sun has gone to 
 rest and the darkness is spreading abroad ?' Damannaka 
 
174 
 
 said : ' We are going to worship the goddess of the city.' 
 Samudradatta said : ' Then do you wait ; I will go and 
 worship the goddess.' So he went off with the necessaries 
 for worship. But as Samudradatta entered the temple, he 
 was killed by Khangila, who had entered previously. When 
 Sagarapota had heard of the slaying, he came back to the 
 house to look for Samudradatta, but he saw Damannaka 
 and his wife. When Sagarapota was informed of his son's 
 death, his heart burst and he died. When the king heard 
 the story, he made Damannaka master in his house. One 
 day the panegyrists chanted this : 
 
 ' Misfortunes, as it were, flowing favourably, becdme triumphs to that 
 man 
 To whom the god. of death, the revealer of joy, pain and calamity, 
 is favourable.' 
 
 When he heard this, Damannaka gave those three a 
 thousand coins. The king hearing of this unusual gift, 
 summoned Damannaka, and asked him the reason of the 
 gift. He told the king his former history. The king was 
 pleased, and gave him the rank of royal merchant. He 
 enjoyed great luxury, gave gifts, and built temples. One 
 day he thought to himself : ' What action did I perform in 
 a former birth that I have happiness in place of calamity ?' 
 While he was thinking thus the day dawned. In the morn- 
 ing the person, who was appointed to superintend religion, 
 said to Damannaka : ' The teacher Vimalabodha has arrived 
 in the park.' Damannaka was delighted, and went to 
 worship him. After worshipping, he asked him about his 
 former life. The hermit told him his former life, which 
 has been related above. He said : ' As you caused calamity 
 to fishes three times in a former life, so calamity came 
 upon you three times in this life. As you broke the fin of 
 one fish, so your little finger was cut off. It is owing to 
 your compassion for living creatures that you have such 
 prosperity.' When he' heard this, he remembered his 
 former birth, and took a vow, and went to heaven. The 
 story of Damannaka regarding compassion to living 
 creatures is finished. 
 
175 
 
 Even a severe penanee undergone, even a life in the wood long 
 
 endured, 
 Is useless here to a man destitute of respect for his teacher, like 
 
 Kulavalaka. 
 
 For instance, here, follows the story of Kulavalaka : 
 In this very land of Bharata there is a city named 
 ,, ^^, , „ Eaiaeriha. In it 
 
 bTOEY OF KULAViXAKA, THE HbBMIT, WHO , j i • ■, 
 
 PROVED Unfaithful to his Vows. ^^^^"^ ^ ^"^^ ^^™«^ 
 
 Crenika.* His seven 
 
 humours were purified by the seven categories t proceeding 
 
 from the mouth of the Jina. He had a son named Abhaya, 
 
 bom from his wife Nanda, and a prince named A9oka- 
 
 chandra, born from his wife Chillana, and other sons, 
 
 Halla, Vihalla, and so on, also sons of Chillana, and by 
 
 other queens many princes, Prince Kalaga and others. He 
 
 had also other children. Crenika was ruling his kingdom. 
 
 One day the holy Mahavlra encamped there. The king 
 
 went to worship him. After worshipping him, he sat down. 
 
 At the end of the sermon Prince Abhaya asked the master : 
 
 ' Eeverend sir, who will be the last royal sage after this ?' 
 
 The holy man declared : ' In our religion 1 the last royal 
 
 saint is King Udayi ; after him the crowned kings will not 
 
 take a vow.' Then Prince Abhaya, fearing that his taking 
 
 a vow would be impeded, refused to accept the throne. 
 
 Crenika said : ' You must not take a vow without saying 
 
 good-bye to me. You must not depart unless I give you 
 
 leave.' Prince Abhaya promised accordingly. Once on a 
 
 time, when a great stress of cold had fallen on the country, 
 
 the king went with Queen Chillana to worship Mahavira. 
 
 When they were on their way back, after worshipping 
 
 him, Queen Chillana saw a great hermit standing in the 
 
 statuesque posture, enduring the torture of cold. The 
 
 queen said to herself : ' How will this great hermit live 
 
 through the night in this stress of cold without a blanket ?' 
 
 With this thought in her mind, the queen went to sleep at 
 
 * Called also Bimbisara, Bhambhas&ra and- Bibbhisara (Buhler, 
 ' Die Indisohe Secte der Jaina,' pp. 20 and 21). 
 
 ■f I take dhdtu as equivalent to tattva. See Cowell and Gough's 
 ' Sarva Darpana Sangraha,' p. 53. 
 
 + Tirthe. 
 
176 
 
 night in her bed. In the course of the night her hand 
 
 somehow shpped out from under the blanket. That hand 
 
 being cold, Queen Chillana woke up. She said : ' How will 
 
 he get through the night ?' The king heard this speech, 
 
 and said to himself : ' Surely the queen must have made 
 
 an assignation with someone, as she says this over and 
 
 over again.' The king fell into a passion. In the morning 
 
 he said to Prince Abhaya : ' Burn all the harem ' ; and 
 
 having given him these instructions, he went himself to 
 
 the Jina. After bowing before him, he said : ' Eeverend 
 
 sir, is Queen Chillana the wife of one or of many ?' The 
 
 master asserted : ' Queen Chillana is devoted to one 
 
 husband only, and is of good character ; but the meaning 
 
 of her saying, " How will he get through the night ?" is as 
 
 follows : At sunset she saw a hermit enduring the trial of 
 
 cold. At night, when it was very cold, the queen's hand 
 
 came outside the blanket, and that made her remember the 
 
 hermit, and wonder how he was getting on.' The king's 
 
 doubt was removed, and he went back to the palace full of 
 
 remorse. In the meanwhile Prince Abhaya set on fire an 
 
 empty elephant-stable, and went off to worship the Jina. 
 
 On the way the king met him. He said : ' Prince Abhaya, 
 
 have you set the harem on fire ?' He answered : ' Certainly.' 
 
 The king said : ' Why did you not enter it ?' Prince 
 
 Abhaya answered : ' My father, how could I enter it 
 
 without permission ?' The king said : ' I permit you.' 
 
 Prince Abhaya said : ' If this is my father's order, never 
 
 mind entering the material fire. I will enter self-restraint, 
 
 the fire that consumes passion.' Then Prince Abhaya, 
 
 together with his mother, took a vow with great ceremony. 
 
 Then, after some time, the king made up his mind that he 
 
 would give the kingdom to Konika ;* so he gave to the two 
 
 princes, Halla and Vihalla, the elephant Sechanaka. He 
 
 gave to Queen Chillana the necklace Devadatta, and also a 
 
 pair of garments of woven silk and a couple of bracelets. 
 
 One day Konika consulted with the ten princes. Prince 
 
 * Hofrath Biihler calls him Kiinika, and tells us that he was also 
 called Ai&ta9atru. He appears to have been also called A9okaohandra. 
 
177 
 
 Kala, and others, and threw King Qrenika into prison. 
 He gave him a hundred lashes every forenoon, and a 
 hundred every afternoon, and ordered that he should have 
 nothing to eat or drink. Then Queen Chillana concealed 
 beans in her hair, and with great difficulty took them in 
 for him to eat ; Chandrahasa also managed to take wine in 
 her hair, and when her hair was washed a hundred times, 
 all the water became wine. Owing to the strength given 
 him by the wine, the king was able to endure the whippings.* 
 One day there was born to that Konika a son, of the name 
 of Udaya, by his wife Padmavati. On one occasion Konika 
 was eating with the child in his lap. The child's urine 
 fell into the vessel of rice. Konika did not put him off his 
 lap for fear of disturbing him, but ate the rice mixed 
 with urine. He said to his mother, who was near him : 
 'Mother, did anybody ever love his son so much?' His 
 mother said : ' You monstrous criminal, listen ! When 1 
 was pregnant with you, I had a longing to eat your father's 
 flesh, t The king satisfied my longing. When you were 
 born, I abandoned you in an enclosure of agoka-tveea, 
 saying that you were a villain. When the king heard it, 
 he himself went to the enclosure and brought you back ; 
 so you were named A5okachandra. Then a dog tore your 
 finger. It became a whitlow. So he gave you the name 
 of Konika. When the swelling on your finger ripened, you 
 suffered a good deal of pain from it. Your father held that 
 finger in his mouth, though streaming with matter ; so 
 you did not cry. To this extent did he love you.' When 
 Konika heard this, he was full of remorse. He said : 'A 
 sorry return I have made to my father.' So he immediately 
 went off in person with an iron club to break the fetters. 
 In the meanwhile the guards said to the king : ' Konika is 
 coming in a very impatient mood, with an iron club in his 
 
 * This story is found ia the ' Amitajnir-dhyina-siitra,'. pp. 161 and 
 162 of vol. ilix. of the ' Sacred Books of the Bast.' The queen 
 Vaidehi supports Bimbisara in a very similar way. 
 
 f This is mentioned in the ' Thusajataka.' (Fausboll, vol. iii., p. 338.) 
 The Buddhists give the name of Ajatajatru to the king whom the 
 Jainas call Konika, or Kiinika. 
 
 12 
 
178 
 
 hand ; it is not known what his object is.' The king said 
 
 to himself : ' He will put me to death by some painful 
 
 mode of execution ;' so he took tdlaputa poison. When 
 
 Konika arrived there, King ^renika was dead. He became 
 
 an inhabitant of hell, destined to live in the first hell for 
 
 eighty-four thousand years. In this very land of Bharata 
 
 he shall be the first Tirthankara, named Mahapadma. 
 
 Then Konika was afflicted at the loss of his father, and 
 
 repeated this verse : 
 
 ' Gardens, houses, regions having enjoyed as if laughing, 
 Though the places are beheld, the men are not beheld like the regions.' 
 
 Though admonished by his nobles, he would not bathe or 
 take food. Then, being unable to endure his sorrow for 
 his father, he left Eajagriha, and founded the new city of 
 Champa. This Konika made the seat of his rule. Then 
 the princes Halla and Vihalla, mounted on the elephant 
 Sechanaka, adorned with the silk garments, the beautiful 
 bracelets and necklace, roamed about every day in the city 
 of Champa. One day Padmavati, the wife of Konika, 
 seeing the splendid appearance that they made, said to the 
 king : ' King, to you the kingdom is only a burden ; but the 
 princes Halla and Vihalla have all the enjoyment of it. 
 They roam about the city amusing themselves, mounted on • 
 the elephant Sechanaka. Therefore demand from them 
 those precious things, of which Sechanaka is the chief.' 
 The king said : ' I am ashamed to demand the precious 
 things given to them by my father.' The queen said : 
 ' Give them other precious things instead of these.' Then 
 the king asked the princes for Sechanaka and the other 
 precious things. They said : ' You are king and lord of all 
 we have ; take the precious things.' Having said this, the 
 princes went home. The two deliberated, and came to the 
 conclusion that the king would take their possessions by 
 force; so they mounted the elephant Sechanaka, and went 
 off by night to the city of Vai9ali to King Chetaka. King 
 Konika, when he heard what had happened, sent an am- 
 bassador to King Chetaka. The ambassador said : ' Send 
 HaUa and Vihalla quickly.' King Chetaka said : ' There 
 
179 
 
 is no difference between them and yourself in my mind. 
 
 Halla and Vihalla and all of you are alike in my estimation, 
 
 as being the sons of my daughter. How can I give up 
 
 these that have sought refuge with me ? No one else gives 
 
 up those that fly to him for refuge, especially if they be the 
 
 sons of his daughter.' "When King Konika heard this, he 
 
 flew in a passion, and sent the ambassador a second time 
 
 with this message : ' Deliver up the princes ; i£ you do not 
 
 deliver them up, make ready for battle.' Chetaka said : 
 
 ' Let my fortunes go to ruin, let my whole family go to destruction, 
 Let my head be out off, let calamity also prevail on aU sides ; 
 But virtuous men do not recede from a thing that they have promised, 
 Dispersing the darkness of delusion with the Ulumination of the sun 
 of discernment.' 
 
 Having thus deliberated, Chetaka agreed to fight. Konika, 
 
 for his part, having made all the necessary preparation for 
 
 war, came to Vai9ali. The war began. But Chetaka had 
 
 this advantage, that he could shoot one arrow every day at 
 
 a warrior equal to himself, and by the power of the deity it 
 
 was not ineffectual. Then ia ten days the ten younger 
 
 brothers of Konika, Prince Kala, and others were killed. 
 
 Then Konika's mind was distracted with fear, and he said 
 
 to himself : ' No doubt I shall be killed on the eleventh 
 
 day, so it is not expedient to fight.' So the king retired, 
 
 and performed the asceticism of the eighth day. Then, 
 
 according to previous agreement, the lord of Saudharma 
 
 and the lord Chamara * came to Konika, and said to him : 
 
 ' King, what can we do to please you ?' The king said : 
 
 'Destroy Chetaka.' They said: 'How can we destroy 
 
 Chetaka, who is supremely orthodox ? But we will protect 
 
 your life when you are fighting.' The king said : ' So be 
 
 it.' Then King Konika fought with Chetaka. And by the 
 
 help of the lord Chamara, Konika kept dispersing the host 
 
 of his adversary by means of combats with the rathamugala 
 
 and the gildkantaka,\ and came near Chetaka. Then Kiag 
 
 * For the magnificence of the Asura prince Chamara, see "Weber's 
 ' Bhagavati,' p. 210. ' By the lord of Saudharma ' is meant Cakra. 
 
 t See Dr. Hoemle's ' Uv&saga Das4o,' appendix iii., p. 59, for a 
 description of these formidable engines. The rathamMgala appears 
 to have been a scythed chariot ; the mahdgiWeantaka appears to have 
 been a baUista which threw large stones. 
 
180 
 
 Chetaka discharged an arrow at Konika. The arrow struck 
 on a stone, and by virtue of Indra's power diverged in its 
 course. King Chetaka said : ' Has the stream of my merit 
 diminished, that this never-failing arrow has diverged in its 
 course ? Then it is not expedient to fight any more.' So 
 he entered the city. King Konika, for his part, remained 
 blockading the city. The city had lofty ramparts, and 
 therefore no one could take it by escalade. Every night 
 the Princes Halla and Vihalla, mounted on the elephant 
 Sechanaka, penetrated into the camp of the besiegers, and 
 killed many of their soldiers. Then King Konika asked his 
 ministers: 'Is there any stratagem by which these two 
 princes may be killed ?' The ministers said : ' If the 
 elephant Sechanaka could be killed, then these two, without 
 being killed, would be as good as dead.' Then a stratagem 
 was devised for killing the elephant Sechanaka. A trench 
 was made in the path by which the elephant used to come, 
 full of firebrands of acacia-wood, and it was covered above 
 with a quantity of grass. Then Halla and Vihalla came at 
 night mounted on the elephant. The elephant reached the 
 border of the ditch, but would not advance, though troubled 
 (at having to stop). Then the Princes Halla and Yihalla, 
 being enraged, said to the elephant ; ' you wicked 
 elephant, you have been fed by us, and it is thanks to you 
 that Chetaka is now reduced to such a condition ; now in 
 the time of distress you will not advance.' When the 
 elephant heard this, he put the princes down from his back, 
 and, falling into the trench full of firebrands, died and 
 went to hell. The princes were afflicted at the death of the 
 elephant, and being disposed to renunciation, they were 
 taken to Mahavira by the goddess that executes the orders 
 of the Jina. There they were both admitted to a vow by 
 the hand of the teacher. Then one day, as Konika was 
 absorbed in thought, he heard a voice in the. air utter these 
 'words : 
 
 ' If the hermit Kiilavalaka shall love the hetmra M&gadhika, 
 Then Eng A^okachandra shall take the city of Vai5&U.' 
 
 When the king heard this, he said : ' Who is this hermit 
 
181 
 
 Kiilavalaka ?' Then a certain minister, who knew the facts, 
 told the story of Kulavalaka. He said : 
 
 ' King, in this very land of Bharata there is a teacher 
 
 Previous History of Kulavalaka. ^^^^^ Sangamasuri, who is 
 
 surrounded by many pupils. 
 One of his pupils was ill conducted, being addicted to 
 expatiating on the beauty and charms of women. He de- 
 lighted in beholding them. The teacher admonished him, 
 saying : " Great-souled one, it is not fitting for hermits to 
 look at women ; as it is said in the Scriptures : 
 
 ""As even a small jungle-fire consurQes a whole forest of bamboos, 
 So even the name of young women drives away severe penance.' " 
 
 Though the pupil was admonished in this way, he did 
 not learn wisdom, but nursed a special hatred against his 
 teacher. One day the teacher ascended the top of Gimar. 
 When they had worshipped the lord Nemi and were coming 
 down, that wicked pupil said in his heart : " This is an 
 opportunity for destroying my teacher, so I will kill him, 
 otherwise he will smite me with severe speeches." So he 
 let loose a huge stone behind his teacher. He s&,w it 
 coming along with many checks, and going out of the path 
 he escaped to a distance. The hermit said to his pupil : 
 " you wicked one, defiler of the bed of your teacher, 
 enemy of your teacher, what have you done ? Some people 
 do not forget a benefit once conferred ; I have for a long 
 time been conferring benefits on you by imparting to you 
 learning and other things." Then the teacher said : " Since 
 you bear an enmity against me with reference to women, 
 your asceticism shall be destroyed by a woman." When the 
 teacher had said this, he went to his monastery.* That 
 wicked pupil, for his part, went to the forest, thinking that 
 he would falsify the word of his teacher. He performed 
 asceticism on the bank of a mountain torrent. Then the 
 rainy season came on, and the river began to flow with a 
 full volume of water. Then the goddess of the water, 
 
 * Skrit, gachchha. 
 
182 
 
 pleased with the severe asceticism of that great hermit, said 
 to herself : " I must take care that the river does not sweep 
 away this great-hearted man with its stream." So the 
 river began to flow close to the other bank. That fact was 
 bruited abroad by the people who lived in that country, and 
 so he has acquired the name of Kulavalaka. "Whatever 
 caravan arrives in the neighbourhood at the end of the 
 monthly fast, or the fortnightly fast, goes there, and the 
 members of it break their fast in that very place.' 
 
 Then Konika, hearing this, sent for Magadhika, a hetcera, 
 and said to her : ' My good woman, bring here the ascetic 
 Kulavalaka.' She said : ' I will do so.' She disguised her- 
 self as a Jaina female disciple, and went there with a 
 caravan. She bowed before the ascetic Kulavalaka, and 
 said to him respectfully : ' Eeverend sir, hearing that you 
 were here, I came here to pay my respects to you.' Then 
 she praised him as follows : 
 
 ' To-day is a successful day for me, since I have seen you, a moving 
 
 sanctuary ; 
 Now show me favour, great and excellent hermit, by receiving my 
 
 alms; 
 Beceive my alms, for such worthy objects, as you are, are obtained 
 
 by the power of merit ; 
 Does a rain of gold take place in the courtyard of one devoid of 
 
 merit ?' 
 
 When Kdlavalaka had been propitiated by her respect, that 
 
 showed itself in this way, he went to her place to receive 
 
 alms, and she gave him sweetmeats. After he had eaten 
 
 the sweetmeats, he was attacked with dysentery, and was 
 
 so tortured by it that he could not even rise up. Then 
 
 Magadhika said to the hermit : ' Alas ! alas ! I have 
 
 brought you into a state of suffering ; now I wish to cure 
 
 you, so permit me to treat you with pure remedies : 
 
 should you break your vow in any way, you can confess it 
 
 afterwards ; for 
 
 ' In aU cases an ascetic, who is trying to save his soul by abstinence, 
 Is delivered from transgression, but the fact is, cessation from the 
 strict rule is in itself purifying.' 
 
 Being thus admonished by her with appropriate precepts 
 
 stated in religious text-books, that high-souled man con- 
 
183 
 
 sented to allow her to attend on him, as an exceptional 
 case. Then Magadhika attended on him. For some days 
 she treated him with medicines and things of the kind. 
 Then the hermit attained a healthy condition of body. 
 Thereupon one day that Magadhika, displaying all her 
 charms, having adorned her body with all her ornaments, 
 with an arch smile spoke thus to the hermit : ' What is 
 the use of this difficult penance ? Cultivate me, the only 
 auspicious treasury of happiness ; abandon the seal of your 
 vow ; leave the forest ; repair to the city.' When Kulava- 
 laka heard such words from her, he abandoned the virtue 
 of self-control, and gave up his vow. Then Magadhika 
 returned with him, delighted in her mind, to King Konika. 
 She said to him : ' King, this is my lover, a hermit of the 
 name of Ktilavdlaka ; let whatever you wish to have done 
 by him be done.' The king said to Klilavalaka : ' Great- 
 souled one, think of some stratagem for taking the city of 
 Vai9ah.' The great-souled one accepted the commission. 
 He assumed the dress of a wandering mendicant, that 
 carries three bamboo staves, and entered the city. He saw 
 the stwpa of the holy hermit, the lord Suvrata, in the 
 middle of the city, and he said to himself, ' Surely it is due 
 to the power of this stupa that the city is not taken ;* so I 
 wUl take steps to make the people dig it up.' The people 
 said to him : ' Ho, wandering mendicant, will the siege of 
 the city ever cease ?' The hermit said : ' If you dig up this 
 stupa, the siege will cease, and if not, it will not cease.' 
 Then he went into the besieging army, and made this 
 arrangement with King Konika, that when the people 
 removed the stupa, he was to march away with his army. 
 The king agreed to it. The hermit again entered the city. 
 The people said to him : ' Wandering mendicant, what 
 assurance have we in this matter ?' He answered : ' While 
 the stupa is being dug up, the besieging army will march 
 away ; this is the assurance.' The- people began to dig up 
 the stv^a. As fast as they tore it up, the army retired. 
 * Compare Jaeobi's introduction to his edition of the ' Pari9ishta 
 Parvan,' p. 68. 
 
184 
 
 When the people saw this, proof of the truth of the mendi- 
 cant's saying, they began to root up the stdpa with double 
 zeal. Then, the stupa having been rooted up, Konika 
 wheeled round and took the city. At this moment King 
 Chetaka fell into a well with an image of the Jina in his 
 hand. As he was falling he was seized by King Dharana,* 
 and taken to his own city. There he fasted for a month in 
 great exultation, and went to heaven. 
 
 Thus Kulavalaka, being devoid of regard for his teacher, 
 lost his asceticism. Therefore men should be devoted to 
 their teachers. The story of Kiilavalaka, having regard to 
 the displeasing of a teacher, is finished. 
 
 Now follows the story of Kanakaratha, having reference 
 to munificence. 
 
 In this very land of Bharata, on the mountain Vaitadhya, 
 
 Story of Kanakabatha. !« ^ °"y ""^"^^^ Kanakapura. In 
 it there lived a king named Kana- 
 karatha. In him abode these virtues : he was munificent, 
 simple, the essence of courtesy, handsome, and able to 
 assume what shape he pleased. By means of his power 
 of changing his shape he attained all the objects he 
 desired. One night he was roaming alsout his own city 
 incognito, and there happened to be a play going on in a 
 temple. In it a song was being sung, and in the song the 
 singer uttered the following verse : 
 
 ' Swans are everywhere white, peacockB everywhere have their 
 
 feathers painted with various hues ; 
 Everywhere are birth and death, everywhere does the enjoyer enjoy.' 
 
 When the Vidyadhara heard this verse, he reflected in his 
 mind : ' The meaning of these lines is clear : in this world 
 swans are everywhere white, peacocks have everywhere 
 variegated feathers, everywhere are death and birth ; but 
 this is not clear, that everywhere do enjoyers enjoy. This 
 is wrong ; for a king who leaves his own country does not 
 meet with respect in other lands. A man enjoys the love 
 of his wife in his own home, but not elsewhere. This is 
 
 * King of the NdgaTctimdras. See Weber's ' Bhagavatl,' p. 211. 
 
185 
 
 most indubitably false. For instance, I possess all kinds 
 of enjoyments; if I find the same in a foreign land, I 
 will acknowledge that this speech is true.' Having gone 
 through these reflections, he summoned his minister, and 
 after deliberating with him, he went to the city of King 
 Tamrachiida, a hundred yojanas off. When the khig 
 entered that city, he thought : ' A handsome man, wearing 
 splendid clothes, meets with respect everywhere.' For this 
 reason he took the form of a deformed man, with both his 
 eyes streaming, with his nose gone, and his two lips fallen 
 away. To cut the story short, he was excessively repul- 
 sive, impossible to look at. Such he became. At this 
 moment King Tamrachiida, seated in a seven-storied 
 palace, was looking at the beauty of the city. Near him, 
 for the purpose of doing him honour, were seated the 
 nobles, the chief feudatories, the secretaries, the pay- 
 masters, and the other courtiers. Then the king, puffed 
 up with the importance of his own kingdom, said: 'You 
 courtiers, by whose favour do you enjoy such a fortune of 
 rule ?' They said to the king, with servile complaisance : 
 'King, all this springs from your favour.' Then the 
 princess, whose name was Madanamanjari, when she heard 
 those feudatories and other courtiers say this, laughed a 
 little, and then remained sUent.* The king asked his 
 daughter the reason of her laughing, saying : ' My darling, 
 what is this ?' His daughter answered : ' My father, these 
 servants of yours said what is not true ; for that reason I 
 laughed.' The king said : ' My dear, what is untrue ?' 
 She answered : ' Their assertion that their happiness 
 springs from your favour ; that is untrue.' The king 
 asked his daughter : ' Then, my dear, what is true ?' She 
 said : ' Every man fares according to his own actions.' 
 When the king heard this speech of his daughter in the 
 audience-hall, he flew into a passion, and calling his 
 
 '*' Madanamanjari reminds one, to a certain extent, of Cordelia. 
 See also Kaden, ' TJnter den Olivenbaumen.' In the story headed 
 ' Wasser und Salz,' a daughter tells her father the king that she loves 
 him like water and salt, and he orders her to be slain. When she is 
 happily married to a prince, he acknowledges that she was in the right. 
 
186 
 
 ministers, said this to them : ' Come, come ! bring some 
 poor leper, afflicted with disease, and very wretched, as a 
 fit bridegroom for my daughter, in order that this Madana- 
 manjari may be given to him, so that she may reap the 
 fruit of her own actions.' When they heard this speech of 
 the , king's, they all searched all over the city for such a 
 bridegroom. At this moment her mother, hearing from 
 people what had happened, came into the audience-hall, 
 and said to Madanamanjari : ' My dear child, what have 
 you said to your father ?' The daughter said : ' I did not 
 say what was false, since all people reap the reward of their 
 own actions.' Her mother said : ' So far, no irreparable 
 harm has been done; obey the command of the king.' 
 The daughter said : ' Even if the world comes to an end, I 
 will not say what is false.' Then those servants of the 
 king, roaming about in the city, saw, in a place where four 
 roads meet, that very being, who had assumed the form of 
 a leper. They said to one another : ' This is exactly the 
 sort of man the king ordered to be brought ; no one more 
 wretched than he has been born, so let us go to the king 
 with him.' Having thus deliberated, they said to him: 
 'Leper, rise up; the king summons you!' Then that 
 leper said : ' I was before mocked by fate. It is not becom- 
 ing on your part to mock mp further. Is there no other 
 bridegroom fit for the princess ?' The king's servants said : 
 ' Come, rise up ; we are merely carrying out the king's 
 orders ; but about this matter our master knows — we do 
 not know.' When they had said this, they all dragged 
 him up, and took him to the king. Then the ministers 
 took their hands off the leper, and said to the king : ' Your 
 majesty, this man has been brought by your orders.' 
 Then the king gave his daughter to that leper. Then the 
 leper said to the king : ' My lord, it is not proper to give 
 your daughter to a sick man, whose family you do not 
 know. Moreover, it is not fitting for me to marry her. Is 
 it becoming for a crow to marry a female swan ?' Though 
 the leper expressed his unwillingness in these and similar 
 Words, the king made him marry his daughter, and dis- 
 
187 
 
 missed him. Madanamanjari bowed before the feet of her 
 father and mother, and, with her lotus-like face full of joy, 
 went out of the palace. While Madanamanjari was walk- 
 ing along with her husband, the leper fell down in the main 
 street, and remained lying there.* The leper said to his 
 wife : ' Princess, I cannot move a step from this place.' 
 Then Madanamanjari said : 'My lord, do not be unhappy ; 
 get upon my back, in order that I may carry you where 
 you wish to go.' The leper, perceiving her disposition, 
 said : ' We will remain here to-day ; to-morrow we will do 
 what is fitting.' At this moment a great multitude of men 
 went to the king's palace, and said to the king : ' Grant, 
 your majesty, that we may build a straw hut for your son- 
 in-law, and give it to him.' The king permitted it. Then 
 the crowd built the couple a hut, and made it over to 
 them ; and in it the leper lived with his wife. In the 
 meanwhile that leper thought in his heart : ' I wonder 
 whether this wife of mine is attached to me or .not ; so I 
 will test her affection or aversion.' Then he began to 
 speak : ' Princess, hear this one speech of mine with 
 attentive heart; from associating with me you will in a 
 short time become leprous, since these diseases are con- 
 tagious — herpes, consumption, leprosy, jaundice, ophthal- 
 mia : these five diseases are propagated by contagion. 
 Owing to leprosy, your hair, which is as black as a swarm 
 of bees or lampblack, will perish' ; your lotus-like face will 
 lose its bloom ; your two eyes, which are like a couple of 
 petals of full-blown blue water-lilies, will close up. Ah ! 
 slender one, your lip, which resembles a ripe &im&a-fruit, 
 will not retain its hue. To speak briefly, your body will be 
 destroyed in every way by association with me, as a 
 mango-fruit is spoiled by the neighbourhood of a poisonous 
 tree. So, seek the protection of your mother and her 
 brothers ; why should you perish for my sake ?' When 
 the leper had said this, he remained silent. Then Madana- 
 manjari said : ' My lord, why do you utter such an im- 
 
 * The tests to which the leper subjects his wife remind one of 
 Grimm's story No. 52, ' Konig Drosselbart.' 
 
188 
 
 proper speech ? Women born in a good family do not do 
 such things, even when the world is coming to' an end. 
 Have you not heard this, husband ? To excellent women 
 husbands are deities : for 
 
 ' Let my body fade away, let my eyes stream, let my youth disappear, 
 Let my life even go, nevertheless, my lord, I wiU virait upon thee ; 
 Thou art my lord, thou art my friend, my relation, ornament, and 
 
 refuge, 
 Thou art my life, my dearest — what need of much speech in this 
 
 matter ? 
 
 My lord, before me such words, appropriate only to vile 
 persons, must not be spoken.' When that Vidyadhara 
 knew that his wife really loved him, he summoned by a 
 thought the goddess that produces various forms. He 
 said : ' Lady, thou goddess that producest various forms, 
 make me now a palace of pure gold.' Then the goddess 
 produced the palace in half a second. Of what kind was 
 it ? Its floor gleamed, inlaid with jewels of five colours ; 
 its walls shone, composed of pure crystal ; in that palace 
 there were a thousand statues of precious stone, set upon 
 pedestals of gold ; moreover, 
 
 It was forty stories high ; it glittered with a hundred pinnacles and 
 balls; 
 
 With its lofty bulk it obstructed the onward advance of the chariot- 
 horses of the sun. 
 
 The leper beholds himself exalted on a golden throne in 
 the centre of it, resembling a prince of gods. When the 
 people saw that palace, they were astonished ; they said : 
 ' Is this ia vimdna of the gods come down from heaven, 
 since it has never been seen by us before, nor read of in 
 books? Surely this palace is very astounding!' Then 
 King Tamrachuda heard of the palace. Thereupon the king 
 went to see the palace, with a heart full of eager curiosity. 
 When the king, accompanied by his retinue, ascended the 
 palace, he could not find the way on account of the nature 
 of the crystal walls, as it was all full of dazzling brightness. 
 Then, with great difficulty, the king at last found the path. 
 In the highest story of that palace he saw a Vidyfi,dhara 
 sitting on a throne of heavenly beauty, and wearing 
 
189 
 
 heavenly ornaments. When he saw him such as has been 
 
 described, astonishment arose in his mind. At that 
 
 moment the minister of that Vidyadhara, named Buddhi- 
 
 sagara, arrived, attended by the Vidyadhara warriors. 
 
 Buddhisagara bowed before the king and sat down, and all 
 
 the Vidyadhara warriors sat down in order of dignity. 
 
 Eight lovely women, all heavenly nymphs, waved chowries. 
 
 At this moment a Vidyadhara play was begun to be acted. 
 
 All the people inhabiting the city, when they saw it, were 
 
 astonished. Tamrachuda also was astonished. He said 
 
 with amazement : ' First a leper, then possessed of such 
 
 beauty ! Who is this ? Is it Indra ? or the god of love ? or 
 
 Narayana ? or Baladeva ? or the Yaksha named Dhanada ?' 
 
 While Tamrachuda and all the people were making these 
 
 surmises, a Vidyadhara warrior recited this verse : 
 
 ' Hail, lord of the Vait&^ya mountain 1 Hail, thou that by great science 
 
 hast conquered thy enemies ! 
 Hail, thou that art also kind to thy friends and dependants I Hail, 
 King Kanakarathal' 
 
 When the people heard this verse, they said : ' Of a truth 
 this is a prince of the Vidyadharas, who has come here, 
 having assumed, for some reason, the form of a leper ; so 
 this Princess Madanamanjari is fortunate, and must have 
 accumulated merit, since she has gained as her husband 
 this lord of the Vidyadharas. Then King Kanakaratha 
 rose up, and himself caused a throne to be given to King 
 Tamrachuda. At this moment the queen Dharini, the 
 mother of Madanamanjari, came there. Then Madana- 
 manjari bowed before her father,' King Tamrachuda, and 
 said to him : ' Father, you gave me to a leper of mean 
 form ; but owing to the might of my merit, he has become 
 like a celestial prince. 
 
 ' Let ViiTTi go to a foreign land, let him wander about in the forest, let 
 bim be whelmed in the sea ; 
 But even in his house a man from merit obtains successions of 
 blessings. 
 
 So, father, was your speech true, or was my speech true ?' 
 The king said : * Your speech was true, without doubt, my 
 daughter : for so long a time have I been deceived by my 
 
190 
 
 •wrong notion. Henceforth I admit that everyone's lot is 
 determined by his own actions.' Then King Tamrachuda 
 said to the Vidyadhara : ' My lord, with what curiosity was 
 it that you came here, having assumed such a shape?' 
 Then the Vidyadhara told him the whole story from the 
 beginning to the end. The king was delighted when he 
 heard it. Then the Vidyadhara said to the kiug : ' King, 
 permit me to return to my own city.' The king answered : 
 ' You must not go until you and your retinue have feasted 
 in my house.' The Vidyadhara accepted the king's pro- 
 posal. Then the king regaled that prince of the Vidya- 
 dharas with heavenly baths, food, clothes, ornaments, 
 perfumes and other things, and said to his daughter : ' My 
 dear child, let me see you again at some other time.' 
 When he had said this, he dismiss^ them to their city. 
 Then the Vidyadhara produced a heavenly chariot. He 
 mounted it, and set out with his wife, and so went to his 
 city. There much rejoicing at his return took place. Then 
 he made a triumphal entry into the city with great pomp, 
 Kanakaratha reached his palace, and in the society of 
 Madanamanjari enjoyed the pleasures of the Vidyadharas. 
 Subsequently, one day the keeper of the public park came 
 with his palms joined, and said to King Kanakaratha : 
 ' King, you are fortunate ; for to-day the saint Dharma- 
 ghosha, surrounded by many disciples, has arrived in the 
 delightful park.' When he heard that from the keeper of 
 the public park, he was pleased, and gave him a reward. 
 Then he went with great pomp to worship the sage, accom- 
 panied by Madanamanjari. He reached the park, and 
 having there adored the spiritual teacher, he listened to his 
 sermon. The teacher said : ' Vidyadhara, the state of a 
 man is hard to obtain. Now that you have obtained it, 
 you must make an effort in the matter of religion. For 
 enjoyments, glory, blessedness, fortune, beauty, salvation, 
 all these things are obtained by merit. Therefore, king, 
 knowing this, you must exert yourself in the way of religion 
 in order to obtain happiness that will bear fruit.' When 
 the king heard this, he asked about his former life. He 
 
191 
 
 said : ' Eeverend sir, what merit did I perform ia a former 
 life, that in this life enjoyments come to me everywhere ?' 
 The teacher said : ' Listen ; in a former age there was in 
 Saligrd,ma a householder named. Dhanadeva. He had a 
 wife named Ya9odevi. One day a hermit came to your house 
 to eat, after a month's fast. You and your wife ya9odevi 
 restored him with milk and rice. Owing to the merit of 
 that action you have been born as a prince of Vidyadharas, 
 after your death ; Ya9odevi, also, after her death, has been 
 born in this birth as Madanamanjari, your wife.' When 
 this had been said, both of them remembered their former 
 birth. They saw their former Ufe in a swoon. At the end 
 of the swoon they thought : ' Does even a small gift given 
 to a worthy recipient produce so much fruit ?' Then they 
 pronounced the twelve vows.* After they had bowed before 
 the teacher, they went to their own place. Kanakaratha, 
 helped by his wife, kept giving gifts to fit recipients. When 
 the end of life approached, they placed their son on the 
 throne, and, adopting a vow of abstinence from food, they 
 both went to heaven. Here ends the story of Kanakaratha, 
 having reference to the bestowal of charity on a fitting 
 recipient. 
 
 Bahubalit and Marichi accumulated pride, and the lord 
 Sthulabhadra ; and Sadhu, who sojourned in the lion's 
 cave, and was arrogant; Siddhasena the poet, Chanakya 
 and Konika also, the King Duryodhana, and Ravana, and 
 the Sage, reverenced under the name of Sagarachandra, 
 and (Sanatkumara) the fourth universal emperor, on 
 account of his beauty. For religion is not possible in 
 arrogance, t 
 
 * The five lesser and the seven disciplinary vows. — Dr. Hoernle's 
 ' Uy^saga Das&o,' appendix iii., p. 34. 
 
 f Before this, the MS. which I call G inserts Kdvya/m (a poem). 
 What follows is in verse, but some lines are defective. 
 
 X Atmdrdm Muni has been good enough to furnish me with a note 
 on this passage. The story of Bahubali wUl be found in the text. 
 Marichi was the son of Bharata, and took the vows under Bishab- 
 hadeva. He became puffed up because he heard that he would be 
 bom as the Tirthankara Mahavira. Consequently, he was punished 
 
192 
 
 In the town of Vinita, King Eishabhadeva had two wives, 
 
 Sumangala and 
 Story op King Bhabata and his Brother, King ci j ' xn 
 
 ^, ~ Sunanda. From 
 
 Bahubali, and of the War that took r. rv a 
 
 PLACE between THEM. ^'^^ QuBen Su- 
 
 mangala were 
 born the twins Bharata and Bambhi ; from the Queen 
 Sunanda were born Bahubali and Sundari. When King 
 Eishabhadeva had taken a vow, he gave a kingdom to Prince 
 Bharata, and distributed another territory among his ninety- 
 eight sons, and then he attained absolute knowledge. Then 
 King Bharata,* having spent sixty thousand years in sub- 
 duing the lords of the holy place called Magadha ia the East 
 of India, of that called Varadama in the South, and of that 
 called Prabhasa in the West, and having established his 
 sway in the region of the Indus, and having taken the 
 roads of the dark cave to the North, and of the Khanda- 
 prapata cave to the South, returned to the city of Vinita. 
 As he had conquered the earth, and his ninety-eight brothers 
 had abandoned their kingdoms, and been admitted to vows 
 before his father, Bharata returned after sixty thousand 
 years to Vinita. His discus would not enter the armoury. 
 
 by having to endure many low births. Sthiilabhadra was puffed up 
 with his knowledge, and Bhadrabahu forbade him to read four Purvas. 
 Sadhu was the elder brother of Sthiilabhadra. He fasted for four 
 months in a lion's cave. Siddhasena was the son of Vikramiditya's 
 pwrohita. He told his superior that he was ashamed to repeat the 
 Jaina texts before learned men, as they were written in Pr&kiit, and 
 asked permission to translate them into Sanskrit. For this he was 
 punished by having a twelve years' penance imposed on him, and by 
 being ordered to- convert to the Jaina faith eighteen kings. Among 
 these eighteen he converted Vikram&ditya. Siddhasena was a- great 
 poet aaid a great preacher. S^garachandra was a pupU of a pupil of 
 Kalikachdrya. When K&Ukich4rya came to his village, he did not 
 recognise him, and treated him with contempt.' Kalikaoh&rya 
 humbled his pride in a religious disputation, and then Sagarachandra 
 performed a severe penance. The fourth emperor, according to the 
 Jainas, was Sanatkum&ra. He was proud of his personal appearance. 
 His story is related in this work. It will be found also in Jacobi's 
 ' Erzahlungen ' in Mah4rashtri. 
 
 * Here the following words are found in A and C : ' Magadha- vara- 
 dama -prabh&sa- Sihdhukhamda-ppavaya-timisa-guha saddhim v4sa 
 sahassa uyaviyam agao Bharaho.' Nearly the same words are* found 
 in Jacobi's ' Ausgewahlte Erzahlimgen,' p. 26. I have followed, to the 
 best of my power, a Hindi paraphrase furnished to me by Atm&rim 
 Muni. 
 
193 
 
 Then he determined to make war on Bahubali, in Taksh- 
 a5ila. He sent to him an ambassador named Suvega. 
 The ambassador went to the court of Bahubali. Bahubali 
 said :* ' Is there victorious triumph among the subjects in 
 the kingdom of my elder brother, the inhabitants of the 
 city of Vinita, who were once cherished by my adored 
 father, whom he fostered by bestowing on them a multitude 
 of accomplishments? Are the chiefs of the city and the 
 country, the horses, the elephants, the generals, and the 
 soldiers well?' When the king had asked this question 
 he ceased, and Suvega -answered without perturbation. 
 The ambassador said : t ' Since the king has conquered the 
 kings of men, and even fate would be powerless to harm 
 him, could any one do any harm to any one of the horses, 
 troops, and generals ia that city that lies around his 
 palace ? That elder brother, the emperor, is to be re- 
 spected by you, on account both of his elder birth and 
 of his valour. If you wish for long life and rule, then 
 abandon, Bahubali, your pride.' When he had said 
 this, he ceased, and Bahubali said: I ' Ambassador, what 
 you have said is becoming ; you are exceedingly eloquent ; 
 there is no one like you, that would dare to say this in my 
 presence. As you are executing your master's errand, you 
 have no fear for your life.' Then he took him by the 
 back of the neck and sent him about his business. The 
 ambassador went and told exactly what had taken place 
 to King Bharata, saying : ' My lord, Bahubali, rendered 
 arrogant by his might, says thus : " Ambassador, go to 
 your master, and say to him : * Do you forget that day 
 on which you were tossed about like a ball? Why are 
 you proud of having conquered Ganga and Sindhu, a 
 couple of females, and the Nahala warriors ?' " ' When 
 King Bharata heard this, he proudly ordered his drum to 
 be sounded for the advance. When the armies met, there 
 was a great fight. At this point, Anilavega, the young 
 
 * The speech that follows is ia verse in the original, 
 t The following speech also is in verse. 
 I This speech also is in verse. 
 
 13 
 
194 
 
 Vidyadhara, who was in an underground house, heard the 
 drum of battle and came out. That brave warrior, adorned 
 in heavenly style, bowed before Bahubali, and first 
 challenged the enemy. He carried on the combat with 
 weapons in various ways; the army was terrified, and 
 Bharata himself rose up. 
 
 Then all fought there, elephants with elephants, 
 
 Horses with horses, charioteers with charioteers, soldiers with soldiers. 
 
 Bharata was deprived of his weapons by Anilavega with his 
 weapons. Then at the end of a year Bharata sent forth 
 the discus. Anilavega with his fist fought a splendid fight 
 against the discus. The discus fight lasted twenty-one 
 days ; then, on the twenty-first day, Bharata cut off with 
 the discus the head of the brave warrior Anilavega, who 
 was senseless from thirst. Then Bahubali, seeing much 
 loss of life, sent an ambassador to Bharata to say : ' The 
 battle and enmity is between us two ; why do we allow so 
 many soldiers to be killed ?' Bharata agreed, and engaged 
 in five kinds of fighting; first fighting with eyes,* next 
 with speech, then also with arms, fists, and clubs, and in 
 all of them Bharata was defeated. Bharata was, in fact, 
 beaten by Bahubali in all the five combats. Being angry, 
 he sent forth the discus, but the discus had no power 
 against his own family. It revolved round his head, and 
 returned to its place. Bahubali said to himself : ' Oh, the 
 stream of the ever-developing universe, subject to pleasures 
 of sense and attachment !' Then he tore out his hair and 
 took a vow. Bharata, seeing Bahubali absorbed in medita- 
 tion, did obeisance to him, and thus spake : ' I reverence 
 that warrior, the son of Sunanda, who has conquered those 
 eyes, victorious over the three worlds, by which I, Bharata, 
 the conqueror of the six divisions of the world, have cer- 
 tainly been conquered.' Haying praised him in these 
 words, he instituted his son in the kingdom, and then the 
 emperor returned to his own place. Bahubali remained on 
 
 * Compare the 134th story in Grimm, ' Die sechs Diener.' One of 
 these can break in pieces whatever he looks at. ' Ber guckte die 
 Fei/nde em hiaschen acha/rf an, da aprangen sie ausemander wie Glas. 
 
195 
 
 that spot for a year, in a statuesque posture, out of pride, 
 saying to himself, ' I will not go near my revered father, 
 and make a bow to my younger brothers.' So the creepers, 
 wreathing round the boughs of the trees on the bank, clung 
 to his neck, and crowned his head with their canopy, and the 
 blades of kuga-graaa grew between his feet, and he became 
 in appearance like an ant-hill. Then Eishabhadeva, finding 
 this out by his knowledge, sent his two daughters, Bambhi 
 and Sundari, to admonish him. They said to the hermit, 
 ' Brother, descend from the mighty elephant of pride.' Then 
 the hermit, having been taught wisdom, breaking loose from 
 his bonds, lifted up his foot. At that moment, as if by 
 previous agreement, absolute knowledge sprang up in him. 
 He went to his father and sat down among the company of 
 kevalins. Therefore pride must not be indulged. Here 
 ends the story of Bdhubah, having reference to pride. 
 
 In this land of Bharata there is a country called Ko9ala, 
 
 „ „ ^ , and a city of the Kocalas. 
 
 Story of Nala and Davadahtti. ,. ■, ,■■ , • . ii 
 
 In it there was a kmg of the 
 
 name of Nishada, sprung from the race of Ikshvaku. He 
 
 had a queen named Sundari, and two sons, Nala and 
 
 Kuvara. At this time, in the country of Vidarbha, there 
 
 was a city named Kundinapura. In it was a king, by name 
 
 Bhimaratha. He had a wife Pushpadanti. As they were 
 
 living together in loving union, they had a daughter born 
 
 to them. On her forehead was a natural mark like the orb 
 
 of the sun.* Because, when her mother was pregnant with 
 
 her, she saw in a dream an elephant being burned in a 
 
 forest fire, therefore the child was called Davadanti. She 
 
 grew every day like a digit of the moon in the white 
 
 fortnight. In due time she was sent to a teacher of 
 
 accomplishments, to learn knowledge, and she gradually 
 
 became clever in all learning. One day, the goddess that 
 
 executes the commands of the Jina, being pleased with her 
 
 * Compare No. xx. in Miss Stokes's " Indian Fairy Tales,' and the 
 parallels adduced in the notes. A very Striking one will be ^oiind in 
 Grimm's ninth story. 
 
196 
 
 great merit, gave her a golden image of the illustrious lord 
 Canti,* and said to her : ' My daughter, this image of the 
 adorable lord Canti must be worshipped by you three times 
 a day.' She, for her part, did so. In time she grew up. 
 The king when he saw her of ripe age, said to himself : 
 ' This girl is of matchless beauty ; to whom must I give 
 her ? Either there is no bridegroom fit for her, or, if there 
 is one fit for her, I do not know of him. So I must appoint 
 a Svayamvara, in order that my daughter may select a 
 bridegroom according to her own wish.' Then he sent 
 an ambassador, and summoned the kings and the princes, 
 and they came, surrounded by elephants, horses, chariots, 
 and footmen. Nala also came there. King Bhlmaratha 
 welcomed them all in splendid dwellings. Then he had 
 made a Svayamvara-pavilion, adorned with pillars of gold. 
 In it he placed golden thrones, and on those the kings and 
 the princes sate. In the meanwhile, by order of her father, 
 Davadanti arrived, adorned with the mark that shot forth 
 a blaze of glory, with calm face, graceful with shapely 
 bosom, herself gracing the Svayamvara-pavilion. When 
 the kings saw her, the faces of aU of them were full of 
 astonishment. Then, by order of the king, the warder of 
 the women's apartments, Bhadra by name, began to tell 
 the princess the families of the kings. She said : ' Princess 
 Davadanti, this is the lord of Ka9i (Benares) of great 
 strength of arm, Bala by name ; if you wish to see the 
 river Gangd, with its tossing waves, choose him.' Davadanti 
 said : ' Bhadr^, the people of Benares are addicted to the 
 bad habit of cheating their neighbours, so my mind does 
 not take pleasure in him. Go on further.' Then she went 
 on further, and said again : ' Princess, this is the lord of 
 Kunkuna, named Simha ; choose him, and in the hot 
 season enjoy yourself agreeably in the plantain-groves.' 
 Then Davadanti said : ' Bhadr^, the people of Kunkuna get 
 angry without reason, so I cannot please him on every 
 occasion ; mention another king.' She went forward, and 
 said again : ' Princess, this is the King Mahendra, an 
 * The sixteenth Tirthankara of the present age. 
 
197 
 
 inhabitant of the region of K^9mira; if you desire to 
 indulge in the saffron game,* choose him.' Davadanti 
 said : ' Do you not know that my body shrinks from a 
 quantity of snow?' Then she went on, and proceeded to 
 say: 'Princess, this is the lord of Kau9d.mbi, the King 
 Jayako9a ; so choose him.' Davadanti said : ' Kapinjala,t 
 this is a very beautiful garland that they have made for 
 me.' The warder said to herself : ' Her not answering me 
 about the king amounts to a refusal.' Then she went 
 further on, and spoke again : ' Throw the garland of 
 selection on the neck of King Jaya, the lord of Kalinga, by 
 the Eahu of whose sword the moons of his enemies have 
 been swallowed.' | Davadanti said: ' My respects to him 
 who is as old as my father !' Then Bhadra went forward, 
 and said : ' Does this lord of Gauda, who is like the sun 
 in the heaven, the roaring of whose numerous troops of 
 elephants cleaves the world, § please you?' Davadanti 
 said : ' Mother, the colour of the man is black and horrible 
 like that of the elephants, so pass on quickly.' Then 
 Bhadra went on, and said again : ' Princess, this is the 
 lord of Ujjayini, the king named Padmandbha ; if you 
 wish to amuse yourself among the trees growing on the 
 banks of the Sipra, choose him.' Davadanti said : ' Alas ! 
 I am wearied out with the trouble of walking round this 
 enclosure of the Svayamvara-pavilion. So I will go further 
 on.' Then Bhadra went further on, and said : ' Princess, 
 here is King Nala, the son of Nishada, equal in beauty to 
 the god of love.' Davadanti thought, ' Oh, his matchless 
 beauty ! Oh, his wonderful grace !' Then she threw the 
 garland of selection on the neck of Nala. Then there arose 
 a cry among the people : ' Bravo ! bravo ! Davadanti has 
 chosen well !' Thereupon King Krishna drew his sword, 
 and began to reproach Nala, saying : ' Nala, it is not possible 
 that you should marry Davadanti. This Davadanti has 
 
 * KunTcuma-Jcridd. 
 
 t I suppose kapmjald must be a term of affection here : ' Partridge.' 
 % An allusion to the idea that an ecUpse of the moon is caused by 
 the swallowing of that luminary by Eahu.' 
 § Literally, ' the egg of BrahJon^.' 
 
198 
 
 acted in an unseemly fashion in choosing you; therefore 
 give her up, or prepare to fight.' Nala answered : ' Vilest 
 of men, are you in any way injured in not having been 
 chosen by Davadanti ? So, as you have left the path of 
 virtue, you must be disciplined by me.' So Nala drew his 
 sword, and the fire of wrath blazed up in him. Then the 
 troops of both of them prepared for battle. Davadanti 
 said to herself : ' Alas ! I am unfortunate, since this 
 calamity has arisen for my sake ; so, if I am devoted to the 
 divine Arhat, let Nala be victorious, goddess, that dost 
 execute the orders of the Jina, or let the battle cease !' 
 When she had said this, she took a pitcher fuU of water, 
 and threw three jets of water. When King Krishna felt 
 that water touch his body, he lost his fierceness. Then 
 King Krishna, being freed from anger, said to himself : 
 ' Alas ! I have done what is unbecoming ; this is not an 
 ordinary man, so it is fitting that I should propitiate him;' 
 then he inclined himself before Nala, and obtained his 
 pardon. Nala conversed with King Krishna, and then 
 dismissed him. Then King Bhimaratha, observing the 
 might of Nala, was astonished, and celebrated his marriage 
 with great pomp ; he gave Prince Nala elephants, horses, 
 jewels, ornaments, dresses, and other gifts. Having thus 
 remained there some days after his marriage, Nala set out 
 again for his own city. When Davadanti was starting with 
 her husband, her mother spoke thus to her : 
 
 ' My daughter, say what is pleasant, act humbly, avoid reproach of 
 
 others ; 
 As long as you are in the body, do not desert your husband, even in 
 
 calamity ; 
 Even when you attain prosperity, do not indulge a thoiight of pride, 
 
 even in a dream ; 
 Preserve also your chastity stainless, even at the cost of your life.' 
 
 Davadanti welcomed this instruction from her mother, 
 and set out, after bowing before her parents. Nala put 
 her in the chariot, and took her in his lap ; and then, as 
 Nala marched along, obscuring the circle of the heaven 
 with the dust of the earth flung up by his horses and 
 soldiers, the sun set in the intermediate space, and the 
 
199 
 
 bosom of the sky was filled with a mass of darkness. It 
 was impossible to distinguish water, dry land, trees, 
 mountains, and hollows. Nevertheless, Nala, being eager 
 to reach his city, did not desist from his advance. Then 
 the darkness went to its lair, and the army proceeded on 
 its course without an obstacle. One day, as Nala and 
 Davadanti were advancing, they came in sight of a hermit 
 in the statuesque posture, the whole of whose body was 
 being devoured by bees. Nala and Davadanti delivered 
 him from the bees, and refreshed him with pure* food. 
 After taking respectful leave of the hermit, Nala reached 
 the environs of the city of Ko9ala, in a few unimpeded 
 journeys. Nala said to Davadanti : ' Queen, this is my 
 city, named Ko§ala, in a region adorned with temples of the 
 Jina.' She said : ' I am fortunate ; having obtained Nala 
 for a husband, I will continually worship the gods.' Then, 
 on an auspicious day, Nala entered his city, in which vast 
 wealth was displayed on platforms of many kinds, and on 
 every house a dancing flag kissed the sky with its border, 
 which filled the atmosphere with the sound of various 
 drums, which was densely crowded with bands of dancing 
 girls, and at every step he received a special welcome. 
 And then Nala, accompanied by Davadanti, bowed before 
 his father and mother. Then Prince Nala at one time 
 amused himself with Davadanti by sporting in the water ; 
 at another time he enjoyed the delights of swinging ; at 
 another time he himself interweaved perfumed flowers, and 
 so made for her an ornamental braid of elaborate con- 
 struction ; at another time he amused himself with dice ; 
 at another time he played on the tabor, beating it himself, 
 and made Davadanti dance to the music in private. Thus 
 inseparable from Davadanti, he passed the time in ever 
 fresh enjoyments. One day King Nishada placed Nala in 
 his own office, and made Kiivara crown prince, and took a 
 vow ; then Nala ruled the realm, being, like fire, irresistible 
 in the expansion of his splendour. One day he asked his 
 miuisters : ' Do I rule the territory acquired by my father, or 
 * I have translated ^rdfu^a by pure. 
 
200 
 
 a larger one ?' The ministers said : * You have reduced 
 under your power half of India, with the exception of three 
 districts ; but two hundred yojanas from this place is the 
 city of Taksha5ila : in it there is a king, named Kadamba, 
 who does not attend to your orders. He has been long 
 overlooked by you like an insignificant disease, and has 
 become difficult to deal with. So first send an ambassador 
 to find out his inclinations.' Then an ambassador was 
 sent, and he went immediately to Taksha9ila, and said to 
 Kadamba : ' Nala, the fire that burns up the wood of his 
 enemies, thus commands : " Do homage to me, and then 
 rule your own kingdom ; but if you will not do so, you will 
 meet defeat at the hands of this king." ' When King 
 Kadamba heard this speech of the ambassador, not knowing 
 his own weakness, he bit his lips, and said to the am- 
 bassador : ' Ambassador, is your master a child, or mad, 
 or epileptic, that he does not know that I am the Garuda 
 that swallows up all enemies like snakes ? Or has he no 
 ministers capable of distinguishing between good and bad 
 qualities, that they have not restrained Nala from such 
 unbecoming babble ? So depart, ambassador ! If your 
 master is exceedingly tired of life, let him prepare for 
 combat and approach quickly; I am now prepared for 
 battle.' Then the ambassador returned and told Nala 
 what Kadamba had said. Then the eyes of Nala became 
 red with rage, and he set out with a force of all four arms, 
 and in course of time reached Taksha9ila ; then Nala in- 
 vested the city of Taksha9ila. Kadamba could not endure 
 that, so he prepared for battle and marched out. The two 
 armies began a battle. It doubled the brilliancy of the 
 sun's rays with the flashing of many weapons; it ob- 
 structed the circle of the earth ; it gleamed with points of 
 flame springing from clashing sword-blades ; it presented 
 to view a multitude of headless trunks dancing, gazed on 
 by gods, Siddhas, and Yakshas; while heads of warriors 
 appeared like lotuses on the streams of blood that flowed 
 along. Nala said to Kadamba : ' What is the use of 
 killing these poor worms of foot-soldiers ? Let you and me 
 
201 
 
 fight.' Then the two began to engage in wrestling and 
 other combats. Whatever kind of contest Kadamba chal- 
 lenged Nala to, he was beaten in by Nala. Then Kadamba 
 fled, and took to a life of mortification, and remained in 
 the statuesque posture. "While in that posture, he was 
 thus addressed by Nala: 'I am vanquished by thee by 
 means of this holy conduct, so rule thy own kingdom.' 
 But Kadamba would not take the kingdom, having aban- 
 doned longing for such things. And then Nala, pleased 
 with the goodness of Kadamba, placed his son, who was 
 named Jaya9akti, on the throne. Then the kings anointed 
 Nala king of half India. Then Nala returned to Ko9ala, 
 and there he spent his time in various amusements with 
 Davadanti.* Kuvara, the firebrand of his own family, 
 being desirous of the kingdom, kept seeking a stratagem 
 against Nala. One day, by the power of fate, Nala con- 
 tracted the vice of gambling; then Kuvara played with 
 Nala, thinking to himself : ' I will take his kingdom from 
 him.' And a long time passed, during which victory first 
 fell to one and then to the other, as the hand alternately 
 strikes the two faces of a drum. One day, as fate would 
 have it, Nala could not beat Kuvara ; the die he wished for 
 would not fall to Nala. Then the cruel Kuvara again slew 
 Nala's pieces ; t then Kuvara won from Nala cities, villages, 
 fields, and market-towns, and so on, until Nala, being 
 deprived of his wealth, was like a lake being deprived of 
 water in the hot season ; the people were despondent. 
 Kuvara was delighted at having his wish granted by the 
 blind power of gambling; the people devoted to Nala 
 lamented ; and Davadanti came, hearing that lamentation. 
 She said : ' King, do me a favour. I entreat you, abandon 
 this bad habit of gambling. Truly these dice are, like 
 enemies, clever to bring you calamity. Give, if you like, 
 this kingdom to your younger brother Kuvara with your 
 own hand, but do not gain for yourself disgrace. This 
 kingdom has been won by many warlike efi'orts, and the 
 
 * Here the MSS. have Damadanti. 
 
 f The game appears to have resembled backgammon. 
 
202 
 
 idea that it should be lost by play vexes my heart like wax 
 found somewhere else than in the ear.' Though Dava- 
 danti said this to Nala, he would not cease playing ; then 
 DavadantI sent the ministers. Though they appealed to 
 him in many ways, Nala could not be induced by them to 
 stop playing. When a man is seized by a derangement of 
 the three humours, no medicine or other remedy has any 
 effect on him. Then Nala lost all his kingdom ; he lost 
 DavadantI and all his other wives, and he lost every orna- 
 ment on his person. Then Kuvara said : ' Leave my 
 kingdom ; do not remain in it. This realm, which your 
 father gave you, has been given in turn to me by the dice.' 
 Then Nala, with the garments that he had on as his only 
 property, left his kingdom and went away. DavadantI was 
 going with him, but Kuvara forbade her, saying : ' Fawn- 
 eyed one, do not depart. You have been won by me in 
 gambling ; adorn my harem.' Then the ministers said to 
 Klivara : ' DavadantI will not even touch the shadow of a 
 strange man, so do not put her in your harem, because the 
 wife of an elder brother must be looked upon as a mother ; 
 so, if you do it by force, the chaste one with her curse will 
 reduce you to dust in a moment : for nothing is difficult 
 for chaste women. Moreover, you need not give Nala 
 cities or villages, but you must give him a chariot, with a 
 charioteer, and provisions for the journey.' So Mvara, 
 afraid of the ministers, let DavadantI go. He gave his 
 brother a chariot, with provisions and a charioteer. Nala 
 said : ' What is the use of a chariot to me, who have 
 thrown away in sport the prosperity acquired by the 
 conquest of half India?' The counsellors said to Nala: 
 'We were ready to follow you, but Klivara forbids it, 
 though we have long been your servants. Moreover, we 
 serve him who is king in this family ; this is our hereditary 
 usage. Now your wife DavadantI is your minister. But 
 how will she travel on foot with her feet soft as a lotus, 
 with her body tender as a girUha flower, on the road which 
 is made difficult by grains of sand heated by the rays of 
 the sun ? So take, prince, this chariot ; mount it with 
 
203 
 
 Davadanti.' Being thus entreated by the coTmsellors, Nala 
 mounted the chariot, and set out with Davadanti. "When 
 the women of the city saw Davadanti with one garment on, 
 as if she were going to bathe, they wept. Then Nala, going 
 along the street, saw a pillar five hundred cubits high. 
 Forgetting the grief produced by the loss of his kingdom, 
 he easily pulled it up in sport as if it were a banana-stem, 
 and again restored it to its place. When the citizens saw 
 this, they said : * Alas ! though Nala is possessed of such 
 remarkable strength, he is deprived of his kingdom by the 
 dispensation of fate. Long ago, when Nala was playing 
 with Kuvara in the city gardens, a hermit, that knew the 
 future, arrived there. When he saw Nala, he said : " This 
 Nala shall be the ruler of the southern half of India, and 
 he shall move a pillar of five hundred cubits' height stand- 
 ing in the town." These two things have come to pass ; but 
 we have seen with our own eyes that, while Nala is ahve, 
 another king has been established in Eo^ala. That does 
 not agree with the prediction. However, it is certain that 
 the prediction of a man of unlimited knowledge must prove 
 true. Ktivara shall not enjoy the kingdom. Nala shall 
 be king here.' Such conversation did Nala hear among 
 the people, while, mounted on the chariot with Davadanti, 
 he was leaving the city. As he went out, he said to Dava- 
 danti : ' Where shall we go ?' She answered : ' Eing, go 
 to the city of Kundina ; favour my father by becoming a 
 guest there.' Then by Nala's order the charioteer drove 
 the chariot and horses in the direction of the city of 
 Kundina. In course of time Nala reached a forest. It 
 was one where the troops of travellers were terrified by the 
 spots of the growling tigers, and where the deer were 
 devoured by them with loud roars. It was alarming on 
 account of the serpents, dangerous from their venom, that 
 roamed about, and the multitudes of savage beasts that 
 were seen. In that wood some Bhillas, holding in their 
 hands bows, arrows, and darts, stopped Nala. He got out 
 of the chariot, and went to meet them. But Davadanti 
 held his hand, and said : ' My lord, how can yon, being 
 
204 
 
 like a lion, attack these creatures, who are like jackals ? 
 How can you use against these your sword, which is the 
 pleasure-house of the fortune of the conquest of half India ? 
 Are you not ashamed ?' Then Davadanti uttered shouts, 
 which the greatness of her chastity rendered terrible, and 
 the Bhillas fled in every direction, alarmed by those cries, 
 like deer terrified by the roaring of a lion. Nala and Dava- 
 danti followed on the track of the Bhilla's, and went a long 
 distance. In the meanwhile another party of Bhillas seized 
 the chariot. When fate is adverse, what can the valour of 
 a hero accomplish ? Nala went along in the forest, holding 
 Davadanti's hand with his, calling to mind the happy day 
 of their marriage. Davadanti's soft, lotus-like feet were 
 wounded by the points of the darbha-grsbss, and so, with 
 drops of blood falling from them, she marked the forest as 
 if with cochineal. Formerly Nala had bound her head 
 with the silk turban as his queen consort, but now he 
 bound her feet with pieces of his garment. Then, as she 
 was worn out with travelling on foot, Nala made her sit in 
 his lap, and fanned her with the border of his own robe, 
 and brought her water to drink in cup-like lotus-leaves. 
 Then Davadanti said to him : ' My lord, how far have we 
 to go now ?' Nala answered : ' Queen, this forest extends 
 for a hundred yojanas, and as yet we have only got over 
 five yojanas ; so keep up your courage.' When they had 
 finished this conversation, the sun set. Then Nala made 
 an excellent bed with soft leaves, and said to Davadanti : 
 ' Queen, sleep here. You need not be afraid of any danger ; 
 I am keeping guard.' When Nala had said this, he threw 
 half his own garment on the bed. Then Davadanti wor- 
 shipped the gods, and called to mind the five chiefs of 
 religion,* and went to sleep. When she was asleep, Nala 
 said to himself : ' Those men, who make their father-in-law 
 their refuge, are not included in the list of men ; so in my 
 present condition I will not enter the house of Davadanti's 
 
 * Probably these five are Tugadlpa, C&nti, Nemi, P&rQva, and Vira. 
 (Weber, ' tjber das Catrunjaya M4Mtmyam,' p. 15.) See also Fleet's 
 ' Corpus Inscriptionum Indioarum,' vol. iii., p. 66. 
 
205 
 
 father. I will make my heart as hard as adamant, and 
 desert DavadantI, though she is dear to me ; and then, like 
 a beggar, intent only on the relief of my own wants, T will 
 roam about in another land. Owing to the might of Dava- 
 danti's virtue, no harm will befall her ; for to chaste women 
 virtue is a complete panoply.'* Then with his dagger he 
 cut off half his own garment, and wrote on the border of 
 Davadanti's robe the following letters with his own blood : 
 
 ' On the right side of the banyan-tree goes the path to Vidarbha ; 
 But on the left side to Koqalk, if your inclination is set thither.'f 
 
 Then, with suppressed weeping, so that he could not be 
 heard, Nala proceeded, like a thief, to walk away with 
 noiseless foot, leaving DavadantI asleep, looking at her 
 with neck turned back. After he had gone a little way, he 
 said to himself again : ' Now that the girl is thus left asleep 
 in the wood unprotected, some tiger or lion will devour her. 
 Then what will become of me? For this reason, I will 
 guard her until the sun rises ; in the morning let her go 
 where she likes.' Then Nala returned by the very same 
 path by which he went, and when he saw her sleeping on 
 the ground, covered with one garment only, he said to 
 himself : ' Alas ! Davadanti, covered with only one garment, 
 is sleeping alone in the uninhabited wood. Alas Jor 
 Nala's ladies that never see the sun! It is through the 
 fault of my actions that Davadanti is reduced to such a 
 condition. What am I to do ? That I, miserable wretch, 
 do not blush, when I see my wife rolling on the ground, 
 proves that I am truly shameless, and made of adamant ; 
 or, rather, I am proved to be so by the fact that I left her in 
 the forest. But my heart cannot bear to leave this faithful 
 wife and go away ; let me live or die with her ! No ! 
 rather let me alone be a vessel of woe in the forest, teeming 
 with a thousand dangers ; but she, if she carries out my 
 instructions written on her garment, will reach the abode 
 of her own family, and live in comfort. May this be her 
 
 * Compare Milton's ' Comus,' 420, 421. 
 
 f The second line is partly obhterated in A, and there are evidently 
 large omissions in 0. 
 
206 
 
 lot !' Having made up his mind to this course, he spent 
 the night there, and went away with rapid step, just as 
 Davadanti was on the point of waking. Now, just at this 
 point, at the very end of night, Davadanti had a dream. 
 She thought that she climbed up on a fragrant mango- 
 tree, charming with flowers and fruit, and ate its mellow 
 fruit. And then a wild elephant suddenly rooted up the 
 fragrant mango-tree, and she fell supportless on the earth. 
 At that moment Davadanti woke up. Not seeing Nala, she 
 began to look all round the horizon, like a doe that has 
 strayed from its herd. She exclaimed : ' Alas ! an ex- 
 ceedingly wicked thing has been done, in that I have been 
 left unprotected by my best beloved in an uninhabited 
 wood. But no doubt he has gone to some lake to fetch 
 water for me to wash my face in the morning. Or some 
 Vidydrdhari, in love with his matchless beauty, must have 
 carried him o£f for her pleasure. 
 
 ' The mountains are the same, the trees, the forest, and the landscape, 
 Only I do not see Nala the lotus-eyed.' 
 
 Her mind was distracted by much doubt of this kind, and 
 terrified at not beholding Nala, though she looked in 
 every direction, she began to consider the meaning of her 
 dream. 'The fragrant mango-tree, abounding in flowers 
 and fruit, was King Nala ; the tasting by me of the fruits 
 referred to the joys of empire. The rooting up of the tree 
 by a wild elephant indicated Nala's loss of his throne by 
 the appointment of destiny ; as for my falling from this 
 fragrant mango-tree, that indicated my loss of Nala ; so 
 according to this dream it will be hard for me to see Nala.' 
 Then Davadanti began to lament aloud unrestrainedly, 
 for tender-hearted women have no self-control when mis- 
 fortune befalls them. She said : ' my husband ! how 
 came you to leave me ? Did I burden you ? Why, even a 
 serpent is burdened by its skin ! Goddesses of the wood, 
 I entreat you, show me my beloved ; or show me the path 
 purified by his lotus-like feet. Break open, Earth, like 
 a ripe cucumber, that by that aperture I may enter Hades 
 and obtain rest.' Thus lamenting, and bedewing the 
 
207 
 
 forest-trees with streams of tears, not being able to find 
 rest without Nala anywhere, either on land or on water, at 
 last she saw the letters on the border of her robe, and she 
 began to read them with expanding countenance. She said : 
 ' Truly I am deserted by my beloved, but only in body, not 
 in mind ; otherwise, how could I have been favoured with 
 instructions ? So if I fulfil the command of my husband 
 as that of a spiritual superior, the world here will be pure 
 for me. So, I will go to the house of my father ; as for the 
 house of my husband, such an abode, in the absence of a 
 husband, is a place of reproach for women.' Having thus 
 determined, she went by the path to the right of the banyan- 
 tree, looking at Nala's characters, as if they were Nala him- 
 self at her side. Owing to the might of her spotless chastity, 
 no harmful things had power to molest her. The lion, 
 which, through wrath, had its spring prepared, displaying its 
 crooked teeth, was not able to attack Davadanti. Even the 
 herd of elephants that deafened the whole horizon with the 
 bees that followed their scent, that had their trunks ex- 
 tended like poles, though angry, fled far away, owing to the 
 might of Davadanti's chastity. The forest fire, that with 
 the blowing of its smoke defiled the whole horizon, and 
 with its vast size touched the heaven, did not come near 
 her or scorch her, but went away to a distance. The ser- 
 pents, extending their broad hoods, and discharging, with 
 hissing sound, jets of poison, disturbed with increasing anger, 
 were not able to strike her. Then Davadanti, when her 
 liiribs were exhausted with perspiration produced by the 
 fatigue of the journey, when blood was streaming from the 
 soles of her feet pierced with thorns, when her body was 
 defiled with dust, saw a caravan approaching. She thought : 
 ' Heavens ! it must be owing to the development of my 
 merit that I have beheld this blessed caravan, which will 
 be the means of taking me out of this forest.' At the very 
 moment that she felt a little consoled, a number of bandits, 
 terrible with various weapons, enclosed the caravan on all 
 sides. The travellers were terrified ; Davadanti cried out : 
 ' Do not be afraid ! do not be afraid !' Then she addressed 
 
208 
 
 the robbers : ' Oh, you villains ! do not plunder this cara- 
 van which I am protecting; otherwise you will fall into 
 calamity.' Nevertheless, the thieves did not desist. Then 
 she uttered shouts, terrible on account of her virtue : and 
 all those brigands fled from them, as if they were the 
 twanging of the strings of bows. Then the people of the 
 caravan said : ' This is some sylvan goddess that has come, 
 attracted by our merits, and by her cries of triumph has 
 delivered the caravan.' The head of the caravan adored 
 her as a mother, and said to her : ' Goddess, who are you ? 
 How came you to be roaming in the wood ?' Then Dava- 
 danti, weeping, told him her whole story. He said : ' As 
 the wife of the great King Nala, you are an object of rever- 
 ence to me, and by delivering me from the robbers you 
 have benefited me. So purify my dwelling-place.' Having 
 said this, he took Davadanti into his own dwelling-place. 
 He worshipped her as a divinity. In the meanwhile the 
 rainy season arrived. There was rain for three nights 
 without intermission. Davadanti was in comfort; but 
 when the rain ceased, Davadanti left the caravan, and 
 again went off alone. And as she was going along, she saw a 
 Eakshasa, with yellow hair, body black as a swarm of bees, 
 and hand terrible with a dagger. Then the Eakshasa 
 said : ' I have fasted for seven nights, and now food has 
 come to me.' Davadanti said : ' My good sir, every soul 
 that is born must certainly die ;. does the unsuccessful fear 
 death ?* I am afSiicted with many sorrows, and I ask for 
 death, that I may be delivered from my pain. You will 
 easily devour me, as I am consumed with sorrow on account 
 of my separation from Nala. So devour me. Why do you 
 delay ? I give you this body of mine : without death, how 
 can I bid farewell to my woes ?' Then the Eakshasa was 
 pleased with her courage. He said : ' My good lady, I am 
 pleased with you ; what kindness can I do you ?' She 
 answered : ' If you are pleased with me, then tell me, when 
 shall I be reunited with my husband?' The Eakshasa 
 
 * I am unable to ascertain the correct reading here. 
 
209 
 
 knew by his magic power,* and answered : ' When twelve 
 years have been accompUshed from the day of your banish- 
 ment, while you are in the house of your father, Nala will, 
 of himself, come to you.' He went on to say: 'Why 
 endure this toil of travelling ? if you give the word, I will 
 take you to your father's house in the twinkling of an eye.' 
 She answered : ' I am satisfied with what you say about my 
 reunion with Nala : I will not go with a strange man. Go 
 to your own place.' Then he became invisible, after ex- 
 hibiting a divine body gleaming with a mass of splendour. 
 Davadanti, having heard that Nala's absence in a foreign 
 land would last for twelve years, took certain vows. She 
 said : ' I will not use red garments, betel, ornaments, un- 
 guents, nor cooked food, until Nala is reunited to me.' 
 Then, being devoted to the performance of severe asceticism, 
 and even when she broke her fast, subsisting on fruits 
 without seeds, thinking on that image of the lord Canti 
 enshrined in her heart, she remained in a mountain 
 cavern. The leader of the caravan, not seeing her in the 
 caravan, being anxious in mind, looking for her everywhere, 
 came to the mountain cave. When she had finished her 
 meditation, she spoke to the head of the caravan. Hearing 
 their conversation, some hermits arrived there, and stood 
 with motionless ears like deer. In the meanwhile the cloud 
 began to rain with large drops. When they were alarmed, 
 she said : ' My good men, fear not.' She made a trench 
 round them on all sides, and proclaimed her chastity, say- 
 ing : ' If my chastity is unimpaired, let the cloud rain out- 
 side this trench!' Thereupon no rain fell in the space 
 within the trench, as if it had been a house covered by a 
 thatched roof ; while outside even the stones were carried 
 away by the violence of the deluge. When the ascetics 
 saw that, they were astonished in their minds, and thought : 
 ' Surely no woman has such beauty and such power, there- 
 fore she must be some goddess.' The head of the caravan 
 said : ' Queen, what are you meditating on, or why do you 
 remain without fear ?' She answered : ' I am meditating 
 * The Sanskrit word is vihhcmga^ 
 
 14 
 
210 
 
 on the divine Arhat, and owing to his power I have no 
 fear.' She then declared at length the real truth of the 
 doctrine of the divine teacher, and made the leader of 
 the caravan accept the Jaina faith. The hermits also, 
 having now drmik the mUk of true religion, reprobated 
 their own religion as sour gruel, and adopted the Jaina 
 faith. The leader of the caravan caused a city to be built 
 there, and because five hundred ascetics had been con- 
 verted, he named that city Tapasapura. There he had a 
 temple of the Jina made, and an image of the holy lord 
 Canti set up in it, and all spent their time in devout 
 attention to the Jaina religion. One night, at twelve 
 o'clock, Davadanti saw an illumination on the summit 
 of the moimtaia. She saw gods ascending and descending. 
 Their cries of triumph woke the inhabitants of the town. 
 Davadanti ascended the mountain with them ; there the 
 gods had conferred the distinction of a kevalin* on the 
 hermit Simhake9arin. After worshipping that hermit, 
 they all sat down in front of him. Now, at that time 
 Ya9obhadra, the spiritual guide of that hermit, came 
 there. He, too, bowed before the kevalin, and sat down 
 in front of him. The kevalin delivered a sermon on 
 religion. At this juncture a god came there, illuminating 
 the circle of the sky. He bowed before the kevalin, and 
 said to Davadanti: 'My good lady, in this very wood of 
 ascetics I was a pupil of the abbot ; my name was Karpara, 
 and I was a maintainor of the five sacred fires; but the 
 ascetics were angry with me, so I went to another place, 
 nursing anger in my heart against them. One night, as I 
 was going along my path, blind with anger, I fell into a 
 mountain chasm ; my teeth struck against a point of 
 crag and were broken ; I remained where I fell for seven 
 nights, overpowered by the pain caused by the breaking of 
 my teeth ; the other ascetics troubled themselves about me 
 no more than if I had been a bad dream, much less did 
 they think of rescuing me. On the contrary, the ascetics 
 were especially delighted, as I had left the grove of ascetics, 
 * A possessor of unlimited knowledge. 
 
211 
 
 even as a serpent leaves a house. Then I died with my 
 anger still more violently kindled against the hermits, and 
 became a serpent in that very forest of ascetics. Once on 
 a time, puffing out my hood, I rushed to bite you ;* but 
 when you saw me, you recited the charm of the five chiefs 
 of religion ; the moment that charm reached my ears, my 
 advance was checked, and I again entered my hole. One 
 day I heard you teaching religion to the ascetics, to the 
 effect that whoever, actuated by anger, pride, delusion, and 
 greed, kills a living creature, suffers terrible agonies in a 
 future birth. Then I said to myself: "Alas! what will 
 become of me, since I live by destroying lite ? Moreover, I 
 have seen these ascetics somewhere before." While I was 
 thus intently reflecting, there arose in me recollection of my 
 former birth. I reprobated with horror my former evil 
 deeds, and had recourse to starvation. I then died, and 
 was born as a god in Saudharma, Kusumaprabha by name ; 
 and as it is owing to hearing your religious discourse that 
 I have become a god, I have come here looking upon you 
 as my benefactor. So I am your son in the faith.' He 
 then said to the ascetics : ' Pardon my former anger against 
 you.' He observed the vow of a layman which he had 
 formerly made. He dragged out that body of a serpent 
 from a mountain ravine, and suspended it on a tree, and 
 said : ' Whoever shall indulge in anger, he, like Karpara, 
 shall become a serpent in a subsequent birth.' Then the 
 abbot, being alarmed in mind, said to the kevalin : ' Admit 
 me to a vow, reverend sir.' Then the kevalin answered : 
 'This spiritual teacher Ya9obhadra will admit you to a 
 vow.' The abbot said again : ' Eeverend sir, how did you 
 take a vow ?' The kevalin said : ' I am the son of Kuvara, 
 in the city of Ko9ala, and Ke9arin, the king of the city of 
 Sanga, gave me his own daughter, Bandhumati by name. 
 By order of my father I went there and married that 
 maiden. When I returned with her I saw on the way 
 a teacher named Jayabhadra, who had arrived. I adored 
 him with the utmost devotion, and I heard from his mouth 
 * I change the da/rgcmdrtham of the MSS. into daqam&rtham. 
 
212 
 
 a sermon full of nectar to the ears. At the end of the 
 sermon I asked a question: " Eeverend sir, how much time 
 have I to live?" Then the teacher thought intently, and 
 said : " You have, my child, a life of exactly five days before 
 yon ." Then, knowing that death was near, I said : " Eeverend 
 sir, I have but a short period to live ; what shall I do now?" 
 The teacher said : " My child, do not be afflicted ; take a 
 vow: for this vow observed for only a single day is the 
 cause of heaven and of emancipation." Then I took a vow, 
 and by the order of the teacher I came here, and having 
 burnt up the fuel of actions by the fire of pure contempla- 
 tion, I have attained unlimited knowledge.' Having said 
 this, and having obstructed the impulse. to action,* and 
 destroyed the deeds that promote repeated birth, Simha- 
 ke9arin obtained salvation. The gods performed the funeral 
 rites of his body. The abbot was admitted to a vow by the 
 saint Ya9obhadra. Davadanti said : ' Eeverend sir, admit 
 me also to a vow.' The saint said : ' My good woman, you 
 have still to enjoy worldly pleasures with Nala, so you 
 ought not to take a vow.' The next morning the saint 
 Ya9obhadra descended from the mountain, and arrived in 
 Tapasapura. In this state of devotion to religion, Davadanti 
 remained seven years in the mountain cavern, with limbs 
 unwashed. One day she suddenly heard this : ' Davadanti, 
 I saw your husband Nala to-day in a certain place.' When 
 she heard this, she ran in the direction of the voice, and 
 after going a long distance she fell down in the forest. Not 
 seeing Nala, she began to weep, saying : ' Alas ! where shall 
 I go ? What shall I do ?' And then Davadanti was beheld 
 by a Eakshasi, who extended her mouth, and exclaimed : 
 ' I will devour you !' but owing to the might of her chastity, 
 the Eakshasi could not devour Davadanti. Then the Eak- 
 shasi disappeared like someone seen in a dream. Going on 
 further, she saw a river with no water in it. Being afflicted 
 with thirst, she produced water by a blow of her heel, 
 through the power of her chastity. Then, having drunk 
 
 * Yoga. For the meaning of this word in Jaina philosophy see 
 CowelL and Grough's translation of the ' Sarva £>ar9ana Sangraha,' p. 53. 
 
213 
 
 water there, she again went on. Being fatigued, she rested 
 under a banyan-tree, and was seen by the members of a 
 caravan. They said: 'Good lady, who are you? You 
 appear like a goddess.' She answered: 'I am a human 
 being ; having strayed from my caravan, I am wandering 
 about in this wood. Show me the way to Tapasapura.' 
 They said : ' We came here to fetch water. As the sun is 
 near the mountain of setting, we cannot show you the 
 way. But if you will come with us, we will take you with 
 the caravan to some place of refuge.'* Then Davadantl 
 went with them to the caravan. The leader of the caravan 
 saw her, and asked her : ' Who are you ?' She said : ' I 
 am a merchant's daughter, who, while asleep in the forest, 
 was deserted by my husband, and I came here with your 
 men as if with relations.' The leader of the caravan said : 
 'I shall go to Achalapura; so, my child, you had bettor 
 come there too : I will transport you like a flower with the 
 utmost care.' Then he made her get up into the best 
 waggon. The leader of the caravan set out on his journey. 
 He halted in a mountain thicket perfumed with the clouds 
 of fragrant dust that issued from the expanded blossoms of 
 the trees. At night Davadanti heard some member of the 
 caravan reciting the formula of adoration of the five chief 
 saints of the Jaina religion. She said to Dhanadeva, the 
 head of the caravan : ' He who is reciting the formula of 
 adoration must be a lay disciple, a religious man ; therefore 
 I wish to behold him.' The head of the caravan was as kind 
 to her as a father, so he took her there. She saw the lay 
 disciple, and found that he was worshipping a likeness of 
 a Jina drawn on cloth, which was black as the leaf of a 
 tamdla-tree. Davadanti also worshipped the likeness, and 
 welcomed and honoured the lay disciple. She asked him : 
 ' Of what Tirthankara is this a likeness ?' He answered : 
 ,' I am a merchant dwelling in the city of Kanchi. One day 
 a holy man named Jnanayukta came there. I bowed before 
 him, and asked : " When shall I attain salvation ?" He 
 
 * This passage appears to be corrupt, and I cannot conjecture the- 
 right reading. 
 
214 
 
 answered: "After you have fallen from the ■world of gods, 
 you will become a king in the city of Mithill,, of the name 
 of Prasannachandra, and after you have been admitted to 
 a vow by the lord Malli, the nineteenth Tirthankara, you 
 will attain perfection." From that time forward I have 
 been devoted to the lord Malli ; for this reason I worship 
 his likeness.' He then said to Davadanti : ' Who are you, 
 my good lady ?' She told him her whole story. The lay 
 disciple, who was of the same faith as herself, said : ' This 
 leader of the caravan, Dhanadeva, stands to you in the 
 position of a father, therefore you must not be afflicted.' 
 The next morning, at dawn, the leader of the caravan 
 reached Achalapura. The caravan left Davadanti there, 
 and went elsewhere. Then Davadanti, being thirsty, entered 
 the city tank to drink water. All the women of the city 
 there looked upon her as a water-nymph. "While she was 
 drinking water, an iguana laid hold of her left foot, since 
 in affliction fresh affliction ever comes. Then Davadanti 
 repeated the formula of adoration, and it compelled the 
 iguana to let go her foot. When she had drunk and come 
 out of the tank, she sat down near it> in a melancholy 
 frame of mind. At that time there was a king named 
 Eituparna in' Achalapura ; he had a queen named 
 Chandraya9as ; her maids saw Davadanti, and were struck 
 with her beauty; so in their amazement they went and 
 told Chandrayafas. She had Davadanti summoned into 
 her presence, and said to her: 'My good lady, who are 
 you ?' She answered : ' I am the daughter of a merchant, 
 and I have been abandoned in the forest.' Chandraya5as 
 said : ' You are my daughter, and your name shall be 
 Chandravati. So remain in comfort in my house.' 
 
 Now, after this, Davadanti was in the habit every day of 
 giving gifts to poor and unprotected men in the neighbour 
 hood of the town. One day, when she was in the alms 
 house, she saw a thief being taken along by the police, tied 
 with peacock bonds ;* then Davadanti asked : ' What has 
 he stolen ?' They answered : ' He has stolen a casket 
 * This is a literal translation. 
 
215 
 
 belonging to Chandravati ; therefore he is to be put to 
 
 death.' The thief seized his fingers with his teeth, and 
 
 said to Davadanti : ' Princess, deliver me ; I take refuge 
 
 with you.' Then Davadanti proclaimed her chastity, and 
 
 by the might of her chastity the thief's bonds were broken, 
 
 and the policemen were driven to a distance. When the 
 
 king heard of this occurrence, he came there. The king 
 
 said to Davadanti : ' My dear child, how did you come to 
 
 do this unbecoming deed? You ought not to rescue a 
 
 robber.' Davadanti said : ' I did so because my heart was 
 
 overpowered by pity. Pardon this offence of mine.' Then 
 
 the king set the thief at liberty. The thief every day 
 
 came to worship Davadanti as his mother. One day she 
 
 said to him : ' Who are you, and whence do you come ?' 
 
 The thief said : ' How is it that you do not recognise me ? 
 
 I was Pingala, the slave of the caravan leader Vasanta, 
 
 who lived in Tapasapura. One day, being addicted to 
 
 gambling and other vices, I dug a hole into the house of 
 
 the caravan leader, and took away the choicest part of his 
 
 wealth. As I was going along with it, some robbers took 
 
 it away from me. So I came here to Achalapura. I 
 
 became a servant of King Eituparna. One day, seeing 
 
 Chandravati's jewel-case, my heart was fluttered ; when I 
 
 got an opportunity, I stole it. When the king's constables 
 
 found that out, they pinioned me ; as I was being led off 
 
 to slaughter, you saw me, and rescued me. But after you 
 
 left Tapasapura, the caravan leader Vasanta remained a 
 
 sevennight without taking food. Then, at the end of seven 
 
 days, the saint Ya9obhadra admonished him, and made him 
 
 take food. One day the caravan leader Vasanta went to 
 
 Ko9ala, to visit Kuvara, with a large present. Then 
 
 Kuvara, being pleased, gave him the headship of the town 
 
 of Tdpasapura. Then Vasanta returned to his house as 
 
 Cri9ekhara, filling the air with the noise of his drums. 
 
 There he reigns over Tapasapura.' Tiien Davadanti said 
 
 to him: 'My dear child, take a vow.' He said : ' Mother, 
 
 I will do whatever you tell me.' Then Pingala took a vow. 
 
 In the meanwhile, one day King Bhimaratha heard that 
 
216 
 
 Nala, being addicted to play, had lost his kingdom, and 
 had entered a great forest with Davadanti ; but it was not 
 known whether he was alive anywhere or dead. When 
 Pushpadanti heard that, she wept, deluging her heart with 
 a copious flood of tears. Then King Bhimaratha sent off a 
 young Brahman, named Harimitra, who was clever in his 
 lord's affairs, to look for them. As he was wandering 
 about, he came, in course of time, to Achalapura, and went 
 to see King Bituparna. Ghandraya9as asked him : ' Is my 
 sister Pushpadanti well ?' The Brfihman said : ' Push- 
 padanti continues in good health, but she is grievously 
 afflicted in her mind at hearing that Nala and Davadanti 
 have lost their throne.' Chandraya9as said: 'Brahman, 
 why do you talk like this ?' Then the Brahman Harimitra 
 told the whole story of Nala and Davadanti from the 
 beginning. When Chandraya9as heard it, she wept very 
 copiously. When they saw her weeping, all the courtiers 
 wept also. When the Brd,hman saw that every one was 
 full of grief, being afflicted with hunger, he went to the 
 almshouse, and entered to get something to eat ; there 
 he saw Davadanti superintending the distribution of alms 
 and he was delighted. He rose up and bowed before 
 Davadanti, and said : ' Queen, what is this miserable 
 condition that has befallen you ? It is a happy thing that 
 I have seen you yet alive.' Then he forgot the pangs of 
 hunger, and went to Chandraya9as, and said to her: 
 ' Queen, you are fortunate ; Davadanti is in your alms- 
 house.' When Queen Chandraya9as heard that, she came 
 there, and, seeing Davadanti, folded her in a close embrace. 
 Chandraya9as said : ' Shame on me ! shame on me ! for 
 not recognising you in this condition ! But, my dear child, 
 how could you deceive me by disguising yourself ? Alas ! 
 did you leave Nala, or did Nala leave you ? If you could 
 bring yourself to leave your husband, even when he had 
 fallen into evil courses, then surely the sun must rise in the 
 west. Alas ! Nala, are you not ashamed of abandoning 
 this treasury of virtues ? Why, Nala, did you show this 
 want of discernment ? My darling, I sympathize with 
 
217 
 
 your sorrows; pardon my fault in not recognising you. 
 Moreover, what has become of the mark on your brow from 
 which so much brilliancy shot forth ?' Then Chandraya9as 
 rubbed Davadanti's forehead with the moisture of her 
 mouth, and the mark on her brow stood out in all its 
 brilliancy, like the sun emerging from clouds, like a lump 
 of gold withdrawn from the fire. Then Chandraya9as gave 
 Davadanti a bath with her own hands, and clothed her in 
 splendid garments, and brought her to the king. The two, 
 Chandraya9as and Davadanti, sat down with the King. 
 Now, it happened that exactly at this time the sun set. 
 The circle of the sky was fiUed with darkness, as a vessel 
 with lampblack. But nevertheless the darkness did not 
 penetrate into the palace. Then the king said : ' Surely 
 the sun has set, and there is no lamp in this palace; so 
 why is there illumination here ?' Then Davadanti pointed 
 out the mark on her forehead to Queen Chandraya9as. Then 
 the king, out of curiosity, covered the mark with his hand, 
 and the king's palace became as full of darkness as a 
 mountain cave. The king, withdrawing his hand, asked 
 Davadanti the story of her losing the throne, and of her 
 other troubles. Then Davadanti, weeping, with downcast 
 face, told the whole story of their losing the throne and 
 subsequent troubles. The king wiped her eyes with his 
 own outer garment, and said: 'My dear child, do not 
 weep. Fortune prevails even against gods and Asuras.' 
 At this moment an immortal, bright as the rays of the sun, 
 entered the palace, and, joining his hands in an attitude of 
 supplication, said to Davadanti : ' I, being a thief, by name 
 Pingala, went by your order, and took upon me the 
 observance of vows, and, roaming about, went to Tapasa- 
 pura. There I remained in the cemetery in the statuesque 
 posture, being burned with the fire of the funeral-pyres, 
 meditating on religion, remembering the formula of the 
 five chiefs of the faith, reprobating my former sins ; and so 
 I died and became a god. As by limited knowledge I 
 perceived my former lite, I came here to visit you, since 
 you benefited me by saving my life, and inducing me to 
 
218 
 
 adopt the life of a wandering hermit. So may you long be 
 happy !' Then the god returned to his own place, after 
 raining down seven crores of gold. Then King Eituparna, 
 seeing with his own eyes the fruit of good actions that the 
 god had reaped, adopted the Jaina faith. Then, after some 
 days. King Eituparna was thus addressed by the Br£hman : 
 ' King, dismiss Davadanti to the house of her father.' 
 Chandraya9a8 said : ' Be it so.' Then Davadanti, having 
 been dismissed by King Eituparna, set out, surrounded by 
 a force of all four arms. When King Bhimaratha heard 
 that Davadanti was coming, being bound by the cords of 
 affection, he went out to meet her, accompanied by Pushpa- 
 danti. Then Davadanti, beholding her parents afar off, 
 got out of her carriage and fell at their feet. Their tears 
 fell so copiously, on thus meeting after so long a separation, 
 that mud was produced on the surface of the earth all 
 round. Davadanti, embracing her mother as Yamun^ 
 embraces Gangd,, clung to her neck, and lamented for a 
 long time without restraint. Then, wiping their lotus-like 
 faces, they told one another all their joy and grief. Then 
 Pushpadanti took Davadanti on her lap, and said : ' My 
 dear child, if indeed I have seen you alive, my merit must 
 be awake and active. If you remain in our house, you will 
 easily meet with your husband.' Then King Bhimaratha, 
 being pleased, gave Harimitra five hundred villages ; then 
 they entered the city in triumph. They worshipped the. 
 gods and spiritual teachers earnestly for seven days. On 
 the eighth day King Bhimaratha said to Dayadanti : ' My 
 dear child, I will take steps to have you reunited with 
 Nala.' 
 
 Now, after Nala left Davadanti, he wandered about in 
 the forest, and saw smoke arising from a thicket. Then, 
 after a time, it became terrible with flame, and then there 
 burst forth a forest conflagration, spreading and making a 
 crackling noise among the burning canes ; awful with the 
 cries of various wild beasts, destroying the trees. Then 
 Nala heard a cry : ' Eescue me, thou circle of the sun to 
 the lotuses of the Ikshvaku race.' Then Nala, entirely 
 
219 
 
 dominated by disinterested compassion, went in the direction 
 of the cry, and saw a great snake exclaiming : ' Eescue ! 
 rescue!' He said to himself: 'How does this serpent 
 know my name or family? Or how comes it that a serpent 
 speaks with a human voice ?' While in amazement at 
 these strange things, Nala threw his upper garment to 
 draw the snake towards him. When the garment reached 
 the bottom of the pit, the snake coiled his body round it, 
 and Nala drew it up out of the pit like a rope. When Nala 
 was trying to put the snake in a place free from grass, it bit 
 his hand. He flung the snake down on the ground, and 
 said : ' You have shown gratitude and done a noble action 
 in thus benefiting me your benefactor. Certainly, this is 
 true, that whoever gives your race milk to drink, is bitten by 
 them.' When Nala had said this, he proceeded to go away, 
 but the poison of the serpent in a moment made him 
 hunchbacked, yellow-haired, like a Pi9dcha, with attenuated 
 hands and feet like a camel, and with protuberant belly 
 like Gane9a. Such did Nala become.* When Nala saw 
 that all his limbs were thus of repulsive appearance, he 
 said to himself : ' With this shape my life is worthless, so 
 I will take a vow that will do me good in the next world.' 
 While Nala was engaged in these thoughts, the god 
 abandoned the form of a serpent, and manifested himself, 
 and said : ' King, abandon your despondency ; I am your 
 father, Nishada by name. On that occasion, when I resigned 
 the throne to you, I took a vow, and dying was born in the 
 world of gods presided over by Brahm^, as a god. I knew 
 this condition that you are in by my limited knowledge. So 
 I assumed by my delusive power the form of a serpent, and 
 have made your body, as you have fallen into an unhappy 
 state, thus deformed. You must look upon that like the 
 drinking of a bitter medicine. Since you have reduced all 
 kings to the position of servants, this deformity has become 
 
 * As the metamorphosis of King Nala was really a benefit, we may 
 compare this incident with one in a Servian story referred to by Preller 
 in his ' Qrieohisohe Mythologie,' vol. ii., p. 475. A shepherd saves the 
 life of a snake in a forest fire. In retnm for this, the snake's father 
 gives him endless treasures, and teadies him the language of birds. 
 
220 
 
 necessary. Owing to it they will not attack you, as ft will 
 not be possible to recognise you. But do not entertain at 
 present the desire of taking a vow. You have still to enjoy 
 the whole earth. I myself will announce to you the proper 
 time for religious observance. Now receive this vilva-irmt 
 and this jewel-case ; you must keep both most carefully ; 
 but when you desire to regain your own form, you must 
 break open this vilva-huit, and in it you will find garments 
 fit for gods ; you must also open this casket, and there you 
 will see a chain and other ornaments ; by putting on those 
 garments and those ornaments you will recover your own 
 shape.' Then Nala asked the god what had happened to 
 Davadanti. The god related her whole story, laying special 
 stress upon her chastity. The god said to Nala : ' Why 
 do you roam about in the wood in this way ? I will take 
 you wherever you want to go.' Nala said : ' Take me to 
 Sumsumarapura.' Then the god took him to Sumsumara- 
 pura in a moment, and putting him down there, went to 
 his own place. Nala, for his part, worshipped the lord 
 Nemi in a Jaina temple in the garden of that city, and 
 went to the gate of Sumsumd,rapura. And at this moment 
 a mad elephant broke loose. It had torn up the post to 
 which it was fastened; it made the howdah on its back 
 tremble in the wind of its movement, and dragged down 
 with its trunk the birds that hovered over it. So it roamed 
 along, tearing to pieces the plantation of trees. Then 
 King Dadhiparna ascended the walls of the city, and 
 exclaimed : ' Whoever subdues that elephant, I will give 
 him all his desire.' The hunchbacked Nala said : ' Where 
 is that elephant, that I may subdue it ?' While Nala was 
 saying this, the elephant came to that place, roaring like a 
 cloud. The hunchback ran towards it; Nala, being 
 skilful in avoiding the blows of the elephant's trunk, ran in 
 front of it, behind it, and at the side of it, until he had 
 tired the elephant out. Then the hunchback jumped up 
 like Garuda, and climbed up on its shoulder. He sat in the 
 front part of the howdah, let down his legs on its back, and 
 slapped it with his hand on the temples. Then the people 
 
221 
 
 uttered a cry of triumph. The king gave him a' golden 
 chain ; and Nala, having subdued the elephant, conducted 
 it to the post to -which it had to be tied. Then he got 
 down from the elephant, and took a seat, without bowing to 
 Dadhiparna. King "Dadhiparna said : ' Hunchback, you 
 that are so clever in managing elephants, do you know any 
 other art ?' Nala said : ' If you wish to see a delicious 
 Bun-cooked dish, I will make one.' Then the king gave 
 dehcious ingredients to the hunchback. He put the dish 
 in the rays of the sun, and calling to mind the sun-charm, 
 prepared a heavenly delicious dish. The king and his 
 attendants ate that delicious dish, which was as exquisite 
 as if given by the wishing-tree. Then King Dadhiparna 
 said : ' Oh, the admirable cooking of this delicious dish ! 
 Oh, the sweetness of the flavour ! Oh, the wonderful 
 tenderness ! Oh, how attractive it is to all the senses ! 
 Nala knows how to cook a delicious dish of this kind. I 
 was long accustomed to it while I was in the service of 
 Nala. So can you, hunchback, be Nala ? But such a 
 deformed person cannot be supposed to be Nala. Moreover, 
 how could one separated by two hundred yojanas come 
 here ? Moreover, how could that lord of half India travel 
 alone ?' Then the king, being pleased, gave the hunch- 
 back dresses and ornaments, a hundred thousand rupees, 
 and five hundred villages. The hunchback took all the 
 rest, but he would not take the villages. The king said to 
 the hunchback : ' Let me give you something else.' The 
 hunchback said : ' If this is your wish, then prohibit 
 hunting and the use of intoxicating drinks in your 
 dominions.' The king did so out of his great regard for 
 his advice. One day King Dadhiparna asked the hunch- 
 back : ' Who are you, and whence do you come ?' The 
 hunchback said : ' I am the cook of King Nala in the city 
 of KofaM, and my name is Hundika. I learned accomplish- 
 ments from that Nala. Nala lost his kmgdom at play to 
 Kuvara. He reached a forest with Davadanti, and perished 
 in that very forest. For this reason I have come to you ; 
 but I would not remain with that Kuvara, who does not 
 
222 
 
 appreciate merit, and is treacherous and deceitful,' Then 
 King Dadhiparna, hearing the news of the death of Nala, 
 ■was so grieved that his grief cannot be described. One day 
 King Dadhiparna sent an ambassador for some reason or 
 other to the father of Davadanti. King Bhimaratha received 
 him kindly. One day, on some occasion or other, the am- 
 bassador happened to say to King Bhimaratha : ' My master 
 has Nala's cook. He has been taught by Nala how to 
 make a delicious dish cooked in the sun.' Then Davadanti, 
 hearing of it, said to her father : ' Father, send a spy, and 
 find out what kind of a man this cook is. There is no one 
 in the world, except Nala, that knows how to make a 
 delicious dish cooked in the sun. Perhaps it may be Nala 
 in disguise.' Then King Bhimaratha sent a Brahman 
 named Ku9ala, skilful in his master's affairs, to find out thq 
 appearance of Dadhiparna's cook. The Brahman Ku9ala 
 went to the city of Sumsumdra. Moreover, his zeal was 
 doubled by good omens. When he saw the hunchback, he 
 was depressed and despondent, and thought : ' What a 
 difference between Nala of godlike beauty and this hunch- 
 back ! There is as much diffeirence between them as 
 between Meru and a mustard-seed.' Then the messenger, 
 having reflected a little in his mind, sang a dodhaka song : 
 
 ' Surely Nala was a singiilarly heartless, cruel villain, and no mistake, 
 Since he left at night the chaste Davadanti asleep in the forest.' 
 
 Then the hunchback, hearing the song sung again and 
 again, remembered Davadanti, and lamented with a shower 
 of tears. Ku9ala said : ' Hunchback, why do you weep ?' 
 The hunchback answered : ' I weep on hearing your song, 
 full of pathetic sentiment.' Then the hunchback asked 
 Kufala the meaning of the song. Then Ku9ala told the 
 whole story, from the gambling of Nala until Davadanti' s 
 entry into the city of Kundina. Ku9ala went on to say : 
 ' Hunchback, the ambassador of King Dadhiparna told King 
 Bhimaratha that you could prepare a delicious sun-cooked 
 dish. Now, Nala also was able to prepare this dish ; and 
 reflecting on this, Davadanti persuaded her father to send 
 
223 
 
 me here to look at you. When I saw you, I said to myself : 
 " There is a vast difference between an exceedingly ugly 
 hunchback and Nala, who was handsome in all his limbs 
 and lineaments. Who would compare the crane, that 
 destroys the families of fish, with the moon that deHghts 
 men ?" When I was coming near this place where you are, 
 I met with a multitude of favourable omens, but they have 
 proved fruitless, since you are not Nala.' Then the hunch- 
 back, being overpowered with affection for Davadanti, took 
 the Brahman to his house : for 
 
 Even a crow, coming from the place where a beloved person lives, 
 Produces pleasure, much more a man sent by the beloved. 
 
 The hunchback said : ' How can I welcome you. Brahman, 
 by way of showing my gratitude for making me hear a song 
 about the chaste Davadanti and the great hero Nala ?' 
 When he said this, he made preparations for giving him. 
 food and other refreshments. Then he gave to the Brah- 
 man all the ornaments that Dadhiparna had given him. 
 Then Ku9ala reached the city of Kundina in safety. He 
 told King Bhimaratha the whole story of the hunchback, 
 beginning with his taming of the mad elephant, Davadanti 
 said : ' Father, surely that must be Nala himself, and he 
 must have become deformed owing to some bad food or some 
 evil action in a previous state of existence, for such clever- 
 ness in managing elephants, and skill in preparing food by 
 means of the sun, and such a magnificent gift — all these are 
 characteristic of no person except Nala. So bring that 
 hunchback here by means of some device, that I may test 
 him myself.' King Bhimaratha said : ' My dear child, if the 
 hunchback comes quickly on hearing of a pretended svayam- 
 vara, we may be sure that he is Nala. Then he will be 
 discovered by his driving rapidly the chariot and horses. 
 I will name a near day. If the hunchback comes to the 
 svayamvara quickly, no doubt he is Nala. Even an ordinary 
 man would not endure the disgrace of his wife, much less 
 Nala, that king of men.' Then Bhimaratha sent a mes- 
 senger to Dadhiparna. He announced the svaycmyvara of 
 Davadanti on the fifth day of the white fortnight of Chaitra. 
 
224 
 
 Dadhiparna thought : ' Davadanti is a lady that I should 
 love ; but she lives in a very distant country. The fifth day 
 is to-morrow. I cannot go there in the time. What am I 
 to do ?' So Dadhiparna was tortured by anxiety, like a fish 
 in a small piece of water. The hunchback said to himself : 
 'Davadanti is exceedingly chaste, she will never desire 
 a second husband ; besides, if she were to have a fancy that 
 way, who would take her while I am alive ? So I will take 
 Dadhiparna to that svayamvara in six watches ; for I shall 
 go there with him as being attached to his person.' Then the 
 hunchback said to Dadhiparna : ' Why are you so afflicted ? 
 Tell me the cause ; for one cannot cure a patient that does 
 not tell his disease.' The king said : ' Hunchback, Nala 
 has made his auspicious entry into the city of the gods, 
 and Davadanti will make her svayamvara a second iime 
 , to-morrow morning. I long to obtain Davadanti ; but 
 Vidarbha is far off, and there is an interval of six patches 
 . only. The messenger has taken many days to come ; how, 
 then, can I go there in so short a time ? Thinking over this, 
 I can obtain no peace of mind.' The hunchback said : 
 ' Do not be unhappy, king ; give me a chariot with thorough- 
 bred horses, and I will take you to the city of Kundina by 
 to-morrow morning.' The king said to himself : ' This is 
 not an ordinary man ; this is some Vidyfidhara or some 
 god.' So he gave him a chariot with thoroughbred horses. 
 Then Nala made ready the chariot, and said to Dadhiparna : 
 ' King, mount the chariot.' Then the king, his betel-box- 
 bearer, his umbrella-bearer, and his two chowrie-bearers, 
 five men in all, ascended that chariot, and the hunchback 
 was the sixth. He fastened up that tn^m-fruit and that 
 casket in his clothes on his loins ; he invoked the gods and 
 the spiritual teachers, and urged on the horses. Then the 
 four-horsed chariot, being driven on by Nala, who knew the 
 dispositions of horses, began to move quickly. Thereupon 
 the garment of Dadhiparna, .being blown away by the wind 
 raised by the motion of the chariot, fell on the ground. 
 Dadhiparna told the hunchback. The hunchback laughed, 
 and said : ' King, where is your garment ? The chariot 
 
225 
 
 has come twenty-five yojanas since the garment fell.' Then 
 Dadhiparna was astonished ; but seeing in front of him a 
 vibhitaka-tree, he said to the hunchback : ' Mark, hunch- 
 back, I know the number of fruits on this vibhitaka-tree 
 without counting them.' The hunchback said : ' Then 
 show the marvel.' The king said : ' I will not show it now, 
 as there Would be delay ; I will show it to you on the way 
 back.' The hunchback said : ' King, do not be afraid, there 
 will be no loss of time with me as your charioteer. With 
 one blow of my fist I will lay all the fruits in front of you.' 
 The king answered : ' Bring all the fruits down and behold a 
 marvel. There are eighteen thousand fruits.' Then the 
 hunchback brought them down with a blow of his fist. 
 Dadhiparna counted them, and there turned out to be 
 exactly as many as he had said. Then the hunchback, 
 being entreated, gave Dadhiparna the art of understanding 
 the dispositions of horses, and himself received from him 
 the art of numbering fruits. The next morning the chariot 
 approached the city of Kundina. T^e lotus of Dadhi- 
 parna's face was expanded with joy. In the meanwhile, 
 Davadanti saw a dream at the end of night.* She told it 
 to her father. She said : ' I saw the revered goddess of 
 happiness. She carried me through the sky to the garden 
 of Ko9ala ; then, by the command of the goddess, I climbed 
 up a fragrant mango-tree, which was full of fruit and 
 flowers. The goddess put a splendid fruit into my hand. 
 A bird, which had before gone up to guard it, fell down.' 
 Bhimaratha said : ' My daughter, you have seen a most 
 favourable dream. The goddess of happiness is your accu- 
 mulated merit in active operation. The garden of Ko9ala 
 is the kingdom of Ko9ala. The climbing up the fragrant 
 mango-tree is the chain of events leading to a meeting 
 between you and Nala. The falling down of the bird, that 
 had previously ascended, is the deposition of Klivara. As 
 for your seeing the dream in the morning, that means that 
 
 * For the belief that dreams seen at this time are sure to prove true, 
 see my translation of the ' Katha Sarit S^ara,' vol. i., p. 441 ; and 
 vol. ii., p. 482. 
 
 15 
 
226 
 
 you will be re-united to Nala to-day.' At that very moment 
 Dadhiparna reached the gate of the city. A man, named 
 Mangala,* came and announced his arrival to Bhimaratha. 
 Bhimaratha embraced the king as a friend, and gave him a 
 splendid lodging. After Bhimaratha had made Dadhiparna 
 take food and other refreshments, he asked him : ' Have you 
 a cook who can cook in the sun ? Show him to me.' Then 
 Dadhiparna ordered the hunchback to prepare a delicious 
 dish. The hunchback immediately prepared it. At the 
 request of Dadhiparna, Bhimaratha and all his retinue ate 
 of that delicious dish. Then Davadanti, in order to try the 
 taste of it, had a pot full of the food brought, and took some 
 of it.t The moment she tasted the flavour, she said : 
 ' Undoubtedly this hunchback is Nala himself. Long ago, 
 a spiritual teacher, possessing supernatural knowledge, said 
 to me : " No one in India, except Nala, knows the art of 
 making a delicious dish cooked in the sun." So this must 
 certainly be Nala. As for his being at present a hunch- 
 back, there must be some special reason for that. One 
 test of Nala is the delicious dish ; but there is another also. 
 If I am touched merely by the finger of Nala, all the hairs of 
 my body stand on end. So let the hunchback touch me 
 with his hand. If this test also proves successful, then, 
 undoubtedly, this hunchback is Nala himself.' Then she 
 asked the hunchback : ' Hunchback, are you Nala ?' He 
 said : ' What similarity can there be between the broad- 
 breasted Nala and me, a hunchback, only fit to give pain 
 to the eyes of men?' Nevertheless, being earnestly en- 
 treated, he touched the breast of Davadanti with his finger, 
 and the mere touch of his finger gave her such pleasure 
 that the hairs stood on end all over her body, and it became 
 like a kdrkotaka-'pla.nt. She said : ' On that occasion you 
 left me asleep ; now, my husband, ouy have been seen by 
 
 * Fortunate or auspicious. 
 
 t In the story of Shams ul din and his son, Hasan Badr ul din is dis- 
 covered by his skill in cooking (Lane's ' Arabian Nights,' vol. i., p. 266). 
 Bhima disguises himself as a cook in the Virataparvan of the Maha- 
 bhdrata. De Gubernatis ('Zoological Mythology,' vol. i., p. 158) 
 remarks that service in the kitchen is especially dear to the young hero. 
 
227 
 
 me, where will you go ?' While saying this, she took Nala 
 into the house, and asked him to display his real form. 
 So he took the garments and ornaments out of the vilva- 
 fruit and the casket, and put them on, and so assumed his 
 own form. When Davadanti saw him, she was delighted, 
 and embraced him closely, as a creeper does a tree. Bhima- 
 ratha, perceiving it, placed Nala on his own throne, and said 
 to him : ' You are my lord ; tell me what I am to do.' Saying 
 this, he sat down before him, with his hands joined in an 
 attitude of supplication. Dadhiparna said to Nala : ' You 
 are my sovereign, pardon what I did to you that was 
 unbecoming towards a sovereign, since it was done in 
 ignorance.' King Eituparna, having been summoned by 
 Davadanti, came with Chandraya9as ; and Vasanta, who 
 under the name of Cri9ekhara had become lord of Tapasa- 
 pura, was also summoned. King Bhimaratha showed theru 
 all honour. One day, when they were all sitting down in 
 the audience-hall of Bhima, a god arrived. He joined his 
 hands in an attitude of supplication, and said to Davadanti : 
 ' I am the abbot of the ascetics who was converted by you, 
 and dying I became by the might of the Jaina religion a 
 god in Saudharma.' 
 
 For this reason, having rained down seven crores of gold, 
 he returned to his own place. Bhimaratha, Eituparna, 
 Vasanta, and the other kings, met together, and anointed 
 Nala as sovereign. Then Nala gave them the order, and 
 then, accompanied by them, surrounded with all their forces, 
 with his wild elephants roaring, filling the heaven with the 
 dust raised from the earth by the hoofs of his horses, terri- 
 fying the ears of all his enemies by the creaking of his 
 chariot-wheels, Nala arrived in the neighbourhood of the city 
 of Ayodhyd. When Kuvara heard that Nala was coming, his 
 body was swallowed by great distress. Nala sent this message 
 to Kuvara by an ambassador : ' Fight with me ; let your for- 
 tune become mine, or let my fortune become yours.' Then 
 Kuvara, being afraid to fight, began again to gamble ; and 
 Nala, being superior in merit, stripped him of all that he had. 
 After this, Nala restored him to his former position of crown 
 
228 
 
 prince, because, though he was cruel, he was his younger 
 brother. Then, having recovered his kingdom, Nala, together 
 with Davadanti, worshipped eagerly at all the sacred shrines 
 in Ayodhya. The kings offered various presents, and bowed 
 before the lotus of his foot, and Nala held the sovereignty 
 of half India for many thousands of years. One day the 
 god Nishada came from heaven, and said to Nala, who was 
 full of projects for engaging in the pleasures of the world : 
 ' You are not a man, since you do not defend your treasure 
 of discernment, which is being pillaged by such robbers as 
 passion and its crew. I promised you long ago that I 
 would tell you the time to become a hermit ; so now adopt 
 self-restraint.' When the god had said this, he went to his 
 own place. At this moment a religious teacher, named 
 Jinabha'dra, who possessed supernatural knowledge, arrived 
 there. Then Nala went to worship him with Davadanti. 
 When the king had worshipped him, and heard the 
 religious instruction he had to give, he asked : ' Eeverend 
 sir, what good deed did we two perform in a former life 
 that we acquired such a splendid sovereignty, and, after 
 losing it, recovered it again ?' The sage said : ' In this 
 very Jambudvipa, in the land of Bharata, near the moun- 
 tain Ashtapada, there is a city named Sangara. In it there 
 was a king named Mammana, and he had a wife named 
 Yiramati. One day the king, having gone out to hunt, 
 saw a hermit coming with a caravan. He thought that 
 the hermit would impede his hunting, and was an evil 
 omen to him ; so he took him out of the caravan, and, 
 making him turn back, brought him to his palace. They 
 mocked the hermit for twelve hours ; then the two asked 
 him these questions : " Whence do you come, and where 
 are you going?" The hermit said: "I have come from 
 Eohitapura with a caravan, to worship the images of the 
 Jinas on the Ashtdpada mountain." When they heard this 
 speech of the hermit, their anger melted away. Then the 
 hermit, knowing their good disposition, preached to them 
 religion, the principal characteristic of which is mercy to 
 all living things. Then they made some progress in 
 
229 
 
 religion. They refreshed the hermit with food and drink. 
 After they had kept the hermit some time, and had heard 
 from him the truths of religion, and had entreated his for- 
 giveness, they sent him away, and he went to Ashtapada. 
 Thus, having been converted by association with a saint, 
 they diligently observed the vow of lay disciples. One day 
 the goddess, that attends upon the Jina, took Viramati to the 
 Ashtapada mountain to confirm her faith. There Viramati 
 saw the images of the Arhats, each of life size, made of 
 various jewels, splendidly constructed by gods and Asuras, 
 and was highly delighted. After she had worshipped these 
 images, she returned to her own city. And Viramati, be- 
 lieving that she had worshipped a great object of devotion, 
 performed twenty-four Achdmla mortifications,* one for each 
 of the Jinas. She had made suitable forehead-marks for 
 each of the twenty-four images of Jinas, composed of gold, 
 set off by jewels placed upon them. On a subsequent day 
 Viramati went with her retinue to the Ashtapada mountain, 
 and worshipped the Jinas by bathing and anointing them, 
 and other pious acts, and then she fixed with great devotion 
 those marks on the foreheads of the images of the Jinas. 
 Viramati gave suitable gifts to those that came to the holy 
 place, wandering hermits and others, and completed her 
 vow of mortification, and, considering that her human 
 birth had fulfilled its object, that her wealth had produced 
 fruit, and that her life was truly successful, she returned to 
 her own city. Thus some considerable time passed over 
 this couple, while they were engaged in the religious 
 observances of the Jaina faith. They died when their 
 allotted period of life came to an end, and were born as 
 a god and a goddess in Saudharma. Then the soul of 
 Mammana was born in this very land of Bharata, in a 
 country named Eahuli, in the city of Potana, as the son of 
 Dhammillasa, a cowherd, and Eenuka his wife. After his 
 birth he was called Bhanya. The soul of Viramati fell 
 
 * Achdmla means the eating of dry food simply moistened or boiled 
 in water. See Dr. Hoernle's paper in the> IndAcm Antiquary for 
 August, 1890, note 31. 
 
230 
 
 from the world of the gods and became Dhusari, the wife 
 of Dhanya. Dhanya used to go outside the city and 
 pasture his oxen. 
 
 ' Then, the rainy season having arrived, and the clouds 
 pouring down showers, Dhanya went to the forest to pasture 
 his oxen, holding an umbrella over his head. There h'e 
 saw a hermit, thin from severe self-mortification, standing 
 motionless in the statuesque posture. Then Dhanya held 
 with great devotion the umbrella over the head of the 
 hermit, on account of the rain that the cloud was pouring 
 down. Then Dhanya prostrated himself before the hermit, 
 and said: "Whence have you come here?" The hermit 
 said : " Worthy sir, I have come from the land of Pandu, and 
 I am bound for Lankd ; I am going to worship the spiritual 
 teachers there. But I have been detained by the cloud 
 that has been raining for a sevennight." Dhanya said : 
 " My lord, the ground is unfit for walking on account of 
 the mud, so get up on this bullock of mine, and come to 
 my house in the city." The hermit said : "Worthy sir, it 
 is not fitting for hermits to make use of any means of 
 conveyance ;" so the hermit walked to the city with Dhanya. 
 There Dhanya took the hermit to his house, and made him 
 break his fast by giving him milk. Dhanya and Dhusari 
 took the vows of lay disciples in the presence of the hermit. 
 He remained during the rainy season in that city of Potana, 
 and afterwards went elsewhere. Dhanya and Dh6sari for 
 a long time observed the vows of lay disciples, and then 
 took upon themselves regular vows, and having observed 
 these regular vows for seven years, they both died, and in 
 their fourth birth were born as twins in the Himalayan 
 region. Then they lived a religious life, and eventually 
 died, and were born in their fifth birth in the world of 
 gods called Saudharma. Dhanya became a god called 
 Kshiradindira. Dhusari was born as his wife in the same 
 world of gods, and went by the name of the goddess 
 KshiradindirA. Then the soul of Dhanya fell from the 
 world of gods, and was born as yourself, Nala. The soul 
 of Dhusari fell from the world of gods, and was born as this 
 
231 
 
 your wife, Davadanti. Because in a former life you gave 
 a gift to a hermit, and became a lay disciple, by way of 
 fruit of that merit, divinity and kingship have fallen to your 
 lot. And this Davadanti also became your wife owing to 
 the power of that religious observance. Because, Davadanti, 
 in a former life you worshipped the twenty-four Jinas on the 
 Ashtapada mountain, and gave them forehead-marks made 
 of jewels — owing, I say, to the influence of that pious act, 
 you were born with a natural mark on your forehead 
 resembling the disc of the sun. Because in a former birth 
 you two separated the hermit for twelve hours from his 
 caravan, therefore you have both been deprived of your 
 kingdom for twelve years.' When Nala had heard this, 
 being inclined to renunciation, he placed on his throne his 
 son named Pushpala, and, accompanied by Davadanti, he 
 took the vows in the presence of the teacher. Then he began 
 to read the books of the sacred canon and to endure severe 
 ordeals. Then, one day, Nala was so influenced by his 
 previous actions that he wished to return to the married 
 state. Thereupon he was abandoned by his spiritual 
 teacher. The god Nishada came and admonished him. 
 Being unable to keep his vow, Nala starved himself. 
 Davadanti also had recourse to starvation. Nala died and 
 became Kuvera ; Davadanti died and became his wife. 
 They have obtained the position of low deities because they 
 inflicted some pain. Both of them will consume their 
 actions, and wUl in due course attain salvation. Here 
 ends the story of Nala concerning gambling.* 
 
 1. The story of Dhanada, having reference to the worship 
 of him who is free from passion. 2. The story of Devapala, 
 having reference to the worship of the gods. 3. The story 
 of the two rishis in Kun^la, having reference to anger. 4. 
 The story of the hermit Samvara, having reference to anger. 
 5. The story of the merchant A9oka, having reference to 
 covetousness. 6. The story of Pundarika and Kundarika 
 
 * What follows is found in the Sanskrit College MS. only. The list 
 of stories appears to be incorrect. 
 
232 
 
 and Ya5obhadra, having reference to timely speech. 7. The 
 atory of Madanarekha, having reference to the vow of 
 chastity. 8, The story of Nagadatta, having reference to 
 the eight-day ceremony. 9. The story of Sanatkumdra, 
 having reference to asceticism. 10. The story of Amara- 
 chandra, having reference to meditation. 11. The story of 
 the parrots, having reference to worship by means of whole 
 grain. 12. The story of Madanavali, having reference to 
 worship by means of perfumes. 13. The story of the 
 ploughman, having reference to worship by means of a 
 food-offering. 14. The story of Dipa9ikha, having referen§e 
 to worship by means of candles. 15. The story of Dhanya, 
 having reference to giving. 16. The story of Ar^macobha, 
 having reference to worship. 17. The story of Pishidatta, 
 having reference to chastity. 18. The story of Metarya, 
 having reference to compassion to living creatures. 19. 
 The story of Eatna9ikha, having reference to the formula 
 of adoration. 20. The story of Amarachandra and Mitra- 
 nanda, having reference to sin. 21. The story of King 
 Amarasena. 22. The story of Lalitanga. 23. The story 
 of Damannaka, having reference to compassion to Uving 
 creatures. 24. The story of Kulavalaka, having reference 
 to outraging a spiritual teacher. 25. The story of Kanaka- 
 ratha, having reference to giving to a worthy object. 26. 
 The story of Bahubali, having reference to pride. 27. The 
 story of King Nala, having reference to gambling. 
 
 HBEB ENDS THE KATHAK09A. 
 
NOTES BY PEOFESSOE LEUMANN. 
 
 The following notes have been sent me by Professor Leumann, whose 
 familiarity with Jain literature is well known. They form a most 
 useful addition to my translation, and will, I think, greatly increase its 
 value. Professor Leumann wishes me to express his thanks to Pro- 
 fessor BendaU for the loan of his MS. of the ' Kathakoga.' He adds : 
 ' I have used it before for making extracts, which now form MS. 
 L 94 (Cf. ' Zeitsohrift der Deutschen Morgenlandisohen GeseUschaft,' 
 vol. xlvii., p. 310).' [My additions to Professor Leumann's notes, 
 which consist principally of extracts from the MS. which I call C, are 
 enclosed in square brackets.] 
 
 P. 1*. This is the traditional introduction to Jain tales, both 
 Qvet&mbara and Digambara. 
 
 P. 2, 11. 3, f. Bendall's MS. seems to have n^ara/ma/moMTccuya-wpd- 
 ycmi-1critta-2>ushpa-catu(h)sari]cah, which seeias to mean : he took^ a 
 ■pushpa-catuhsarika, i.e., a fourfold flower-garland, which had been 
 plucked by the woman attending his own garden^ as an offering for 
 obtaining a particular boon from the deity. Gatuhsa/rika is a word 
 like trisa/raka — ^threefold necklace, or string; in Prakrit, iiscvra (see 
 ' Aupap&tika Glossary,' p. 123c). Updycma, if the reading be right, is 
 an offering to deities for obtaining a son, or some other wish. The 
 reference given in the note is, at any rate, out of place, because the 
 gardener's wife can have only flowers. [0 reads here : Nijd/rama- 
 niAliha/yd-upa/ycmi-kritahpusTvpacatusari'kah,. — G. H. T.] 
 
 P. 2, 11. 12, f. This passage is to be changed, according to the pre- 
 ceding one. Here the reading pushpa-catuhsofl-a-piija leaves no 
 doubt, and confirms the above translation. The Yaksha means, 
 apparently, to say : ■ ' Give me a pushpacatuhswra, that I may be able 
 to present it to the Jiaa for obtaining the merit from such offering.' 
 Accordingly, Dhcmada answers : ' I cannot give such flowers' to any- 
 one except the Jiaa.' This is certainly the meaning, and therefore 
 the passage in print (p. 2, 1. 15, f.) should be changed; at least, 
 BendaU's MS. has not here the -wordi. pimya, ' the benefit of.' And so, 
 also, the Yaksha's words would read in English : ' Dhanada, give me 
 the benefit obtainable by worshipping the Jina with a pushpoL- 
 catuAsara.' Dhanada can certainly not transfer his merit (punya) ; 
 
 ' This is not expressed in the above reading, but must be supplied, appar- 
 ently. [Professor Leumann's footnotes are numbered consecutively.] 
 
 ^ Nijdrdmapdiihayd is apparently meant. But, as the MS. C has the 
 same reading, it is better to translate : out of a garland of his own garden 
 he made a pmhpa-catuhsarika (for presenting it) as an updyana (to the 
 deity). 
 3 Kvsv/masya . . . dd/nam; there is no 'punya here. 
 
234 
 
 he can only offer flowers to the Taksha for enabling him to obtain the 
 same merit. But even this he wished not to do, as his creed is not to 
 worship anyone except the Jina. 
 
 So the request of the Yaksha is only a trial to see whether Dhanada 
 is really faithful to the Jina or not. And this is the general character 
 of the Yakshas in the Jain legends, viz., to try the creed, and then to 
 reward it. 
 
 P. 3, U. 4-7. These lines should be put in small type, as the original 
 is a verse in the Ary4 metre. 
 
 P. 3, 1. 17, ' drops of rain.' BendaU's MS. has Iomoa, vijjuld 
 gapapo.^ The second word is the same as vijjulaya (vidyul-latd), and 
 the first must be the third singular of a verb, which, however, is not 
 known elsewhere. Or should Sanskrit lapati or jplcmati be meant ? 
 
 P. 3, 11. 25-28. Also here the original is in metre ; in BendaU's 
 MS. it is a defective gloka, which possibly can be restored with the 
 help of the other MSS. 
 
 Aho hhdgyam ! (aho) . . . ! oho me punya-samgamah 
 Aho me karma-sdmagri-katare karma-ldghavam ! 
 
 In the last line of the cloka there must be a misreading, but the 
 sense is clear : ' Oh, how light are my actions in the midst of the 
 huge totality of actions 1' viz. : ' I am no longer suffering from the 
 weight of actions causing numerous re-births.' The first seems to 
 point to kaiake for kata/re. 
 
 [C repeats aho bhdgya/m, which completes the first line ; it also 
 reads kata/re. — C. H. T.] 
 
 P. 8 J. On the other hand, Buddhist texts use frequently the ex- 
 pression devo varshati (of., e.g., the ' Sumagadh&vaddna,' §§ 43, 44). 
 
 P. 6 *. Nothing is wanting except ' she answered,' which must be 
 supplied before yat. The translation of p. 6, 1. 1, f. would then be : 
 ' Queen, what is that ?' [She answered :] ' Because I saw this kdpd- 
 lika, [therefore] I remembered my former life.' 
 
 P.- 6, 11. 13, ff. The following story is taken from the Avapyaka 
 tales. It is found in the different commentaries on ' Ava9yaka- 
 niryukti,' x. 35, 4. The opening verse is (according to the 
 comments) spoken by the two hermits named Karada and Ukkarada 
 in the following way : 
 
 Karada said : Varisa deva^ Kundlde 
 
 Ukkarada said : Hasa divasdni panca ya 
 
 Karada said : Mutthi-meitdhim dhdrdhim 
 
 Ukkarada said : Jahd rattim tahd divam. 
 
 The same distribution is made in the' ' Kath4ko9a.' Accordingly, 
 the opening hne of the verse should read as follows : 
 
 'Kain, cloud, on Kun^a' 'tor full fifteen days.' 
 
 According to the ' Ava9yaka ' commentaries, the tale is based on some 
 historical event which took place thirteen yea/rs before Mahdvira 
 reached the kevalajnd/na. 
 P. 7 f. It would be as well to insert the omitted passage," and to 
 
 * Tor gayane in the sky. [Here C has : 
 
 Gajjanti ghand nachchanti sihigand lavaim vijjuld gayane 
 Kdlamkasd ya kalvsam, vahanti varasanti vdridhard. — C. H. T.] 
 " So against what was said on p. 3 {. 
 
 ^ First comes a (J^rdiilavikridita stanza, which deserves notice. Then 
 BendaU's MS. has tathd hi: dhammo mardna kunto, which is a wrong praWka 
 
235 
 
 give an exact reference where to find the 'twenty-sixth story.' The 
 last phrase, ' Here follows the story of Afokadatta,' is certainly in its 
 place here, as other stories are introduced in a similar way. Also 
 Bendall's MS. has got it. 
 
 P. 7, U. 10, ff. The same story, ^without the tales inserted in it, 
 is found in the comments on ' Ava^yaka-niry.,' viii., 162, 13. 
 The man here, instead of trying suicide, simply becomes a Jaina 
 monk, and, on reaching Northern Mathur4, makes his friend do the 
 same. 
 
 The two intercalated stories both describe how somebody tried to 
 kill_ his younger brother for a treasure common to both. A similar 
 incident is found at the beginning of a Dayavaikalika tale ('Zeitschrift 
 der D. Morg. Gesellschaft,' xlvi., 603). 
 
 P. 11 *. Literally, ' I am a cheat,' or some similar expression. 
 Bendall's MS. has aham vardmsitah. [So my MSS.— C. H. T.] 
 
 P. 18 f. This often-quoted gloka is = ' Uttar&dhyayana - siitra,' 
 xiii. 16 (see ' Wiener Zeitschrift ftir die Kunde des Morg.,' vol. vi., 
 p. 24). 
 
 Pp. 13-18. The , story of Prince Ya9obhadra is drawn from the 
 commentaries on ' Avafyaka-niry.,' xvii. 15-17. The last of the three 
 verses (xvii. 17) is quoted in the sequel (p. 17, 11. 5-10). In p. 16* 
 vdditam (in Prakrit vdi/yam) is, indeed, the correct reading (though 
 vvmditam is given by Bendall's MS.). 
 
 P. 14, 11. 12-16. This passage, which is very faulty in BendaU's 
 MS., seems to be averse — at any rate, it is coined after some very old 
 sayings found both in Jain and Buddhist literature, and terminating 
 with the refrain : Jdyam sa/ranato bha/yam. See Weber's ' Samyak- 
 tvakaumudi ' (' Sitzungsberichte der Berliner Akad.,' 1889, p. 756, note), 
 and Oldenburg's ' J^takas ' {Jowmal Boyal As. Soc, 1893, p. 349, f.). 
 The ' Kathakoya ' passage should be given for the sake of comparison. 
 [It runs thus in C : Bdjni vadati : he rajan, amrite visham utpamna/iri 
 gii/rydd andhalcd/ram chandramaaah angd/ravrishtih yato rdkshas tato 
 hhayam jaldd agrdh utthitah yadd sv/neiro na/rah unmdrgam ydti tat 
 drishtivihalasya ho doshah ? — 0. H. T.] 
 
 P. 15*. Oitdrtha literally denotes one who has sung (i.e., learnt), 
 not only the sMra, (i.e., the text), but also the artha (i.e., the com- 
 mentary) ; it is, therefore, a term for a monk fully versed in the neces- 
 sary texts. 
 
 of some Ary^ drawn apparently from some Niryukti or Bh^shja. Then 
 a new tale is referred to Vinitdydm nagarydm ^ri Biahahhadeva-priyd 2 
 Sumangald-Sunandd. 
 
 Now follows a gdthd (' Avagyaka-niry.,' ii., 124), numbered 3 ; finally a prose 
 phrase. 
 
 [The twenty-sixth story is that of 'Bibubali,' beginning on] p. 192. I 
 proceed to copy out the omitted passage as it stands in C : 
 
 Mdnam Bdhubalir Marichir achayat gri Sthjldbhadrdh prablmh 
 Sddhuk Simhagulidsthitau (sic) matimadah gri Siddliasenahkamh 
 Chdrtakyah Mia Konihah hshitipaU Duryodhxj/no Bdvamxh 
 Stirih Sdgarachandra ityabhimataq chahri chaturtho'pi cha 1. 
 
 Tathd hi dkammo maeiia kunto ° 1. Vinitdydm nagarydm, (^ri JRitJiabha- 
 deva-priyd 2 Sumamgald Sunamdd. devi kumamgalde Bharaho Bambhi 
 ya mihunayam jdyam, Devi ya Sunamdde Bdhvhall Sumdari cheva 3. gri 
 Mishabhadeve, vratam dpanne fri Bharatei;iiarasya rdjye datte ashtanavati- 
 putrdndm vibhajya rdjye datte avdmi henalajndnam avdpa. VancJiand- 
 vishaye Agokadatta-kathdnakam Icathyate. — 0. H, T.] 
 
236 
 
 P. 17, 1. 17. Before ' went ' insert ' obtained the universal know- 
 ledge [icevala^'ndma] and.' 
 
 P. 18*. The story which, by Jacobi, has been drawn' from 
 Devendra's commentary on ' Uttaradhyayana-siitra,' ix., occurs also in 
 the commentary on ' Avagyaka-niryukti,' xvii. 45' ( = ' Uttaradhy.- 
 niryukti,' verse 318). 
 
 P. 18, D. 32-34. The original seems to have a ^loka line (or an Axyk 
 line?): 
 
 Bhadre'sau rdjd tava gundnwahto, manmuJchdt ida/iti vadati. 
 
 This is the reading of Bendall's MS., which apparently requires 
 emendation. [C inserts ivdm before vadati. For idam, my text has 
 evam.—C. H. T.] 
 
 P. 20 *. The passage is : hha/rtii/r amtyd/r&dha/nAm hdra/ydmdsa. 
 We shoidd expect hJiobrta/ra/m, ' She made her husband fulfil his final 
 reconciliation with all.' 
 
 P. 21*. The eighteen sins are mentioned, e.g., in 'Aupapatika 
 Sutra,' § 56, p. 61, f. 
 
 P. 21 f . BendaU's MS. reads tyahtam for naJctam, which is equally 
 wrong. 
 
 P. 23 f . The four kinds of knowledge, i.e., the five without the 
 highest of them, which is the Ttevalajndna. 
 
 P. 26, U. 21-23. This passage should be printed as a verse. It is a 
 gloka in the Sanskrit text. 
 
 P. 28 *. The last P&da is the same as in the verse translated on 
 p. 5, 11. 16-18. 
 
 P. 29. It seems that the author has here made free use of some 
 recollections from the story of TJdiyana (Jacobi, 'Ausgewahlte 
 Ezahlungen,' p. 29). This story of tjdayana is also among the 
 Avafyaka tales (on ' Ava(;y.-niry.,' viii. 52). Jacobi has borrowed it' 
 from Devendra's commentary on ' Uttaradhy.' xviii. 48. 
 
 P. 29 J. The word na before mahat-pramdnd dhahltdh is certainly 
 a mistake. Bendall's MS. has it. It is therefore a bad reading, which 
 already belonged to the common source of our MSS., like the one 
 mentioned in p. 16 *. 
 
 P. 30, 1. 10. 'An eight days' course of self-mortification.' This 
 renders AshtdhniTtA twpah, which should be translated by ' the Ashtdh- 
 niJcA penance.' AshtdhniJcd is a reUgious festival of the Jains, described 
 in the Berlin MS. or. fol. 1693. See also B^jendra Mitra's ' Notices,' 
 vol. ix., p. 8, f. 
 
 P. 30, 1. 30. ' The eight-day ceremony.' This again renders 
 AshtdhniTcd ta/pah. 
 
 P. 31*. The story is taken' from Devendra's commentary on 
 ' Uttar^dhyayana,' xviii. 37. 
 
 P. 34 f. Bendall's MS. has : Tasydh svasdm ca Sandhydyam 
 parininye. If the form svasdm is found in the other MSS., it is worth 
 noting. [It is found in C and in my text. — C. H. T.] 
 
 P. 36, 1. 1. 'A perfectly-instructed monk.' This well represents 
 gitdrtha (p. 15*). 
 
 P. 36*. The passage in Hoemle's book treats of the eleven 
 standards of a laymam, for which the best reference would be Sama- 
 v^yanga xi. Here, however, a monk's standard is mentioned. The 
 
 I point out this reference, as by its help the reader may find an easy 
 Sanskrit version of the same tale in the Indian edition of the 'UttarS- 
 dhyayana.' 
 
237 
 
 eltallamhdra pratimd, ' solitary stay' i.e., apart from fellow-moiiks,' 
 is often mentioned; it belongs, however, not to the regular twelve 
 monks' standards, as may be seen from the Ust of them in Sama- 
 vay&nga xii. 
 
 P. 36 J. Bead ' of the eighth meal.' If the day were meant, we 
 should have ashtami, not ashtama (sc, hhaMa). 
 
 P. 36, 11. 6-8. The enumeration of diseases is a 9loka in the Sanskrit 
 text. 
 
 P. 36 §. AnnwrucM (or bhaltacchamda) is ' morbid appetite.' 
 
 P. 88 f . Bendall's MS. has the right reading Ttumdra-hliuktih 
 pradattd. 
 
 P. 42 J. The sign ought to stand before the phrase, not after it, for 
 the explanatory note stands immediately after the two gdthds. 
 
 P. 45 *. Bead ' diagrams ' instead of ' amulets.' 
 
 P. 50 *. See also the story in the conmients on ' Vi9eshd,va9yaka- 
 bh&shya,' i. 862. 
 
 P. 59* f. Also elsewhere the masculine gender is used with female 
 Kevahns, or Tirthakaras (like MaUi, see p. 214, 11. 4 and 6). 
 
 P. 64 and p. 69. Bendall's MS. has SvetSmviki both times. If this 
 is confirmed by the other MSS., it should be restored as a wrong varia- 
 tion for the older Svetavikd, or Svetabikd, often occurring in Jain 
 legends {Seyaviyd is Pr4krit). [C has Svetdmbikd. — C. H. T.] 
 
 P. 64 *. The passage is an Axy&, which may be restored from the 
 different MSS. : 
 
 Oangani angam suddhd huddhi avalahhhaydi ahkhAim 
 Sawuttamam paduttam jininda-divaya-paydiia-phalam . 
 
 This seems to be about the wording which may be derived from Bendall's 
 MS., but it is liable to correction. At any rate, several words in the 
 translation seem to be superfluous. 
 [Chas: 
 
 Gauge atrigam suddhd bvddhi avalahkJiadtm ahkhdxm 
 Sawuttamam paJaUtam jinanda divayi payaita phalam. 
 
 It is clear that a gloss is inserted in A, but I caoinot compare it, as it is 
 in Calcutta.— C. H. T.] 
 
 P. 70, U. 22, f . The first query is wanting in Bendall's MS. (perhaps 
 also in others). The whole address of the kmg should be given. It mU 
 become clear, I think, that on p. 78* nothing is wanting. Bendall's 
 MS. has : Kena Icarmand vasiiphala-pramukliAni panca 3 rasiitni 
 pratidivasam dhopanikdydm sampadyante .' tdni prashtani bhanitvd 
 dtinand updbliuvjdmi, anyasya Jcasydpi na daddmi efat sarva7ii 
 mamdgre samdiga svdmin. [Professor Leumann marks as wrong 
 the second syllable in vasuphaU,ni and the first syllable in prashfdni. 
 I proceed to copy out C : Bdjdprastdvamprdpya prishto Jina/i : svdmin 
 Jcena putty ena maya evammdham rdjyam prdptam anyachcha kena 
 karmand vasuphcUa pramukhdni panca 2 vastiini pratidivasam 
 dhoyanikdyd/fl sampadyamtef tdmi hhanitvd dtmaTid na upa- 
 hlmnjdmi anyasya kasydpi na daddmi etaf sarvam mamdffre samdAga 
 svdmin. I find the ondtted prashfdni in my text, I therefore conclude 
 that it is hi A.— C. H. T.] 
 
 P. 71, 1. 18. Bead 'also' instead of 'but.' The Sanskrit has 
 Drotiako'pi. Only Dhanapati and Dhane9vara were cheats. 
 
 P. 74, 1. 17. Also Bendall's MS. has here ' K&mala ' (instead of 
 
 ^ ' Beaming ' is incorrect. 
 
238 
 
 Kamapala) ; it may be a short form of the name, or a mistake of the 
 origiaal MS. 
 
 P. 76 1. Vamtasya, also inBendall's MS. Again a common mistake 
 of all the four MSS. The line ought to have been printed as a verse. 
 
 P. 76, 1. 32. After 'who,' insert 'lived in Cankhapura and." The 
 Sanskrit text has Ganhha^ura/udsini.^ The maiden is here through- 
 out called ' Maira,' whUe her name was ' MaUla ' in the former story 
 (p. 7i, 1. 30). 
 
 P. 77. Omit the last phrase in the bottom line, and read at the top 
 of p. 78 as foUows : ' AJso those two (friends) had come (with their 
 wives to listen to the lord) on his arrival^" (in the garden of G-ajapura). 
 The Jina showed them to King Kurucandra, (saying) that all five . . .' 
 p. 78 *. By the preceding correction everything is in order. The 
 curious dependence of the king on his four fellow-creatures is explained 
 by their collective offering made to a hermit in a former life. 
 
 Pp. 78, f. The introduction to the story of Dhanya-is found in an 
 Ava^yaka tale. 
 
 P. 85, U. 17-20. This is a ^loka in the Sanskrit text. It ought to 
 be printed accordingly. 
 
 P. 116, 11. 18 and 21. Bead Chand/rayagd. This form is clearly 
 indicated at the second passage, ChcLndrcuyaqd-samipe. It is certainly 
 not good Sanskrit, but common in works drawn from Prakrit sources. 
 See also the Prakritic form ' Sujasa" (p. 169, 1. 32). 
 
 P. 116, U. 15, 17, 19, 26, 84. Bead Gangddatta and Ocmgasend 
 throughout. 
 
 P. 116 f. ' You ' is quite right, as Gangasena is simply the former 
 existence of Eishidatt&, and therefore the same person. 
 
 P. 117*. Bead 'of the lord of the t9ana' (Kalpa). The Ipana 
 (Kalpa) is the second Kalpa. Other Kalpas are named in other parts 
 of the ' Kathdkoga.' 
 
 P. 117, 1. 14. Bead Bhad/rayaga for "gas. 
 
 Pp. 117-123. The story of Met&rya is borrowed from the Ava^yaka 
 tales ; it is found in the comments on Ava§yaka-niry., viii. 182, 2. A 
 Sanskrit version wUl also be found in Merutunga's ' Mah&purusha- 
 charita,' iv. (Weber's Catalogue, ii., p. 1026, 1. 32), and elsewhere. 
 P. 122 f. Correct this according to the note on p. 36 *. 
 P. 123 *. Bendall's MS. haa pdca/ra, like the MS. B. 
 P. 123 f . Add : It should be printed as a verse, for it is an Ary4 in 
 the original. 
 
 P. 132 i". Bendall's MS. has : Manj'Oshd-dmd/rdni madnasdritd/ni. 
 P. 135 f . Bendall's MS. has : ETcdhmyoM d/od/m, hibhyatah ataa 
 tvayd tvcmtam iti Tcathayitvd gato rdkshasah. The other MSS. will 
 probably help to restore the correct reading. [C has agamtcuvyam after 
 ima/ritam, so has my text. Both have bibhyataf,. — C. H. T.] 
 
 P. 140, U. 4, f. Bead : ' A man ought to go to whichever place, or 
 to carry out whatever design ; excelling then by merits, he wiU obtain 
 joys like . . .' Compare the similar Gatha on p. 189, U. 83-36. This 
 is the exact rendering. At any rate, the first line seems to have : 
 
 Vaccatu jaitha vi tattha vijam vd tarn vd Jcaretu vacasdyani. 
 
 [C has : Vaccau jattJia vi tattha vijam vd tam vd hareviu vavasdyam 
 Punndhio ya pdvai auhdim Viranga rdo vva.] 
 
 ' Read also ' (Jankhapura ' for ' Qankapura ' on p. 71, 1. 29. 
 ■"* Samavasarane. 
 
239 
 
 P. 140*. Bead ' tried' (Kasyjcim,dna:=Sa,Qsknt hashya/mana). 
 
 P. 142, 1. 9. Bead 'have become happy '•(sop^a^i-jd.te) instead of 
 ' gave her her desire.' 
 
 P. 142 *. Bead ' Sagara.' This is also the reading of Bendall's MS., 
 and it ought to have been adopted in the text. 
 
 P. 142, 1. 18. Bead ' Baviteja.' This is the form appropriate to a 
 text of this kind. See also ' Bhadraya9a ' above (on p. 117, 1. 14). 
 
 P. 143*. The taming of the elephant is intentionally omitted, 
 because it has been related before (p. 141, 11. 15 ff.). Continue : ' Then, 
 as it happened, Chandraprabha ..." 
 
 P. 143, 1. 15. For ' Even so ; say no more. My,' read : ' Indeed, 
 but.' Ncupararp, means ' but.' The conversation between the Vidya- 
 dhari and the groom is intended to point out that Eatnapikha, the hero, 
 cannot be simply fetched by a groom. Therefore the meaning of the 
 first query of the Vidyddhari is : 'Has he stolen the elephant ?' There 
 is irony and anger at the same time in this query. 
 
 P. 148, 11. 22, 29, 32, and p. 144, 1. 6. Bead ' Vasuteja ' for 
 ' Vasutejas,' and compare the note on p. 142, 1. 18. See also the name 
 ' Sujasa ' (p. 145, 1. 24), virhich is entirely Prakritio. 
 
 Pp. 146, f. The introduction to the story about Amritadatta and 
 Mitrananda occurs in an Ava9yaka tale. 
 
 P. 148, 11. 2, f. The sport of a demon. Bendall's MS. has : Pa/ram 
 tu eshd'mta/ra-kridd. [0 has : Vyamtara-kridd. — 0. H. T.] 
 
 P. 149 *. In BendaU's MS. the passage reads : Tato'ham api 
 v/pdyendntarwyam hcmishydmi, mitra Mitrdmamdam aha Mitrd- 
 namdenoktam : mdtra tato 'yam degah . . . [So, too, C] 
 
 P. 156 *. ■ See note on p. 23 f. 
 
 P. 160*. Kashdya is more exactly 'passion.' There are four 
 kashdyas : Krodha, anger ; mdna, conceit ; md/yd, deceit ; lobha, 
 desire. 
 
 Pp. 160-168. The story of Lalitanga is found among the Ava9yaka 
 tales. See also Hemaoandra's ' PariQishtaparvan,' iii. 214-275. 
 
 P. 161, U. 8-11. This is no verse. 
 
 P. 161 f. Bendall's MS. has nekshate, which is also wrong. 
 
 P. 171 f . It is quite natural that with the herdsman's wife also 
 Sagarapota's wife became fond of the boy. In Bendall's MS. the 
 syllable va is wanting. (It has : Striyor ati vallahho habhii/va.) 
 
 Pp. 176, S. The story of Kiilavala is one of the Uttaradhyayana 
 tradition ; it is found in the ' Comments on Uttar&dhy.,' i. 2. Jacobi 
 published Devendra's version in the ' Zeitsohrift der Deutschen Morgenl. 
 Gesellsch.,' vol. xxxiv., p. 291, ^in the note. The story occurs like- 
 wise in the ' Commentaries on Avagyaka-niry.,' chap, ix., 65, 6. The 
 ' Kathako^a ' has taken in much matter besides, which occurs also in 
 canonical books. The introduction (pp. 175, f.) is found in an Ava9yaka 
 tale ; what follows (pp. 176-180) is found in the Bhagavati, as well as 
 elsewhere (for instance, in the ' Comments on Ava9yaka-niryukti,' 
 xvii. 11). The whole is most interesting, as it is based entirely on 
 historical facta. The Bhagavati passage comprises, after a short 
 introduction of an entirely different topic, the whole of vii. 9. It is no 
 regular narrative, but a dogmatic disquisition on the base of those 
 historical premises. 
 
 P. 177 f. The same episode is told in the ' Nirayavaliya-sutta,' 
 edited by Warren, in the ' Transactions of the A.cad6my in Amsterdam, 
 1879.' This text (which forms the eighth upd/nga of the Jains) contains 
 besides many other incidents out of the lives of Crenika and Konika. 
 
240 
 
 See also Jaoobi's remarks in the ' Zeitschr. der D. Morg. Ges., 
 vol. xxxiv., pp. 183-188. 
 
 P. 179 *. This mcident (with Saudharma and Camara) particularly 
 rests on the above Bhagavati passage. 
 
 P. 191, 1. 22. Here Bendall's MS. closes {sv^dtra-dcma-vishaye 
 KamaTccwafha-'kat'hdmakam. iti qriKathaJcoqah smrvpiurnah quhhwm 
 bhuydt). What follows is certainly an Appendix, made to supply the 
 shortened passage on p. 7 f. AU MSS. have the necessary reference, and 
 the story fits in well there, as it illustrates the second Ttashwya (see 
 note on p. 160 *). The first Jcashdya (kopa) is illustrated on p. 6, 1. 13, 
 to p. 7, 1. 9. The third Tcashdya (md/yd), ' cheating ' (vcmcam.d), is 
 Ulustrated on p. 7, 1. 10, top. 11, 1. 34. The fourth Tcashdya (lobha), 
 ' avarice,' is illustrated on p. 12, 1. 1, to p. 13, 1. 31. From this it 
 becomes clear that, after p. 7, 1. 9, a story Olustrating mama, (' pride ') 
 is absolutely wanted. It may be that the author purposely put in its 
 place the introductory verses only, and added the tale at the end, as it 
 was perhaps not to hand in time. 
 
 P. 191 +. Kamyam here means a Cardulavikridita stanza. This mean- 
 ing is common in modern anthologies and in tale-collections which 
 contain verses in different metres. The stanza should be restored, as 
 has been pointed out above (on p. 7 f ). Bendall's MS. leaves only one 
 word uncertain. It has : 
 
 Mdnam Bdhubalir Maricir acayat ^SthiUabhadrah prabhuh 
 Sddhvk sirnhaguhd-sthUo mati-madah S^i iddhaaenah Icavih 
 Gd/imkyah \JeaXa, haunaMTj\ kshitipatir Dwryodhano Sdvanah 
 Sfirih Sdgaracandra ity ahhimataq cahri caturtho' pi ca. 
 [The uncertain words appear from O to be Icila, Tcomkah.'] All the 
 tales here referred to, except ^those of Siddhasena, Duryodhana, and 
 Edvana, are found among the Ava9yaka tales. The first forms also the 
 long introductory tale in Qubha9ilagani's ' Kathako^a,' which after it is 
 also called ' BharahesaraBahubali-vritti.' This work of Qubhapilagani 
 would be well worth translating ; there are good MSS. of it available 
 in Berlin,ii Strasburg,!^ and Poona — the Berlin copy has even got a 
 tabd, which would certainly prove very useful. The arrangement of 
 Cubha9fla's ' Kath&ko9a ' is very similar to that of the present one. 
 There are in the whole thirteen Pr&krit Aryas, which chiefly enumerate 
 heroes and heroines of the faith, and which are successively commented 
 on by the respective tales. This is the reason why the whole is also 
 called a uriiii ('commentary'). In the tales many verses are inter- 
 spersed, as in the story of Lalitanga (pp. 160-168). The language is 
 good Sanskrit, and therefore rather different from the idiom of the 
 present ' Kath4ko9a.' Atm&ram Muni's note regarding Sddh/uh simha- 
 guhdsthitah requires emendation. Sddhu is not a proper name, and 
 the man is not a brother of Sthiilabhadra. The respective tale is 
 printed by Jacobi in Prakrit from Devendra's Uttar^dhyayana com- 
 mentary (Hemacandra's ' Pari9ishta parvan,' Appendices, p. 9, 1. 4, to 
 p. 12, 1. 5), and in Sanskrit (Hemacandra's ' Pari9ishtaparvan,' 
 yiii. 109-169). As has bsjn said before, the tale is also among the 
 Ava9yaj£a tales. 
 
 ^^ It is one of the recently acquired manuscripts not yet mentioned in 
 Weber's Catalogue ; its signature is MS. or. folio 1880 (dated Saqivat, 1833, 
 pJuUguna, su di 5 ^ukravdre). 
 
 ^* The Strasburg copy is mentioned (along with MS. L 94, in the ' Zeitschrift 
 der Deutschen Morg. Ges.,' vol. xlvii., p. 310. Its date is, Saipvat, 1737, 
 varshe caiira ba di da^ami ravivdsare. 
 
241 
 
 Also Sthulabhadra's story is printed both ways by Jacobi in his 
 edition of the Pari9iBhtaparvan. « And so is Canakya's. A Pr&kfit 
 version of the tale about Kalikao4rya (in prose and verse) is printed 
 and translated by Jaoobi in the ' Zeitschrift der Deutsehen Morg. Ges." 
 vol. xxxiv., pp. 247-318. Two metrical versions in Prakrit are pubhshed 
 with a glossary in the same journal (vol. xxxvii., pp. 493-520) by 
 Leumann. 
 
 P. 191, 11. 29, f. These two lines are apparently not in. the Sanskrit 
 text. At any rate, only what precedes ought to be in smaller type. 
 
 P. 192*. The passage is an Ary4 = Ava9yakaniryukti iii. 128^ 
 Bead : 
 
 Mdgdha- Varaddma-PahTidsa-Sindhu-KJumdappavdya- Timisaguhd 
 Satthiip, vdsa-sahasse oyavium dgao Bharaho. 
 
 Jacobi's passage has been corrected by Leumann in the 'Wiener 
 Zeitschrift fur die Kunde des Morgenlandes,' vi., p. 44, note. There 
 it has been pointed out that the whole story has been treated as well in 
 the comments on Ava^yaka-niryukti iii. 128', as ia the seventh Upanga 
 of the canon. 
 
 P. 193 * t {. Smaller type should have been used to indicate verses 
 in the original. 
 
 Pp.. 195-231. It is not surprising- that the tale of Nala and Davadantf 
 is added only as a second and last Appendix (wanting altogether with 
 the first Appendix in Bendall's MS.). The story has been noticed by 
 Jain novelists only in quite nxodern times. It was probably an innova- 
 tion that the author of our Kathako9a, or the writer that supplemented 
 it (if the author has not done so himself), added the story to the general 
 stock of Jain tales. It is printed from the ' Eath&kof a ' in the ' Sahitya- 
 parieaya,' part ii., pp. 52-93, Calcutta, 1881, published by Nllamani 
 Mukhop4dhyaya Nyay&lank4ra. I owe the ' S&hityaparioaya ' to the 
 extreme kindness of Dr. Beinhold Eost, who gave me the two little books 
 (part i. and part ii.) during my last stay in London (in 1892). The same 
 little volume prints also (on pp. 37-51) from the ' Kathiko^a' the story of 
 Lalitanga. As the editor has added some valuable notes ^^ at the bottom 
 of the pages, the translator of the ' Kathakoga ' might have spared some 
 trouble by referring to it. [I am glad to acknowledge here that I have 
 derived much advantage from this book, though perhaps I have not 
 made as good use of it as I ought to have done. — C. H. T.] Sometimes, 
 however, difficult or incorrect readings are changed by Nilamani ; so 
 for atih Jcutrdpi neshyate (see above on page 161f ) he prints ndtih 
 Tcutrdpi qohhate, and for vate Va/rarucir yathdhe puts (see translation, 
 p. 164*) vafe ydkshdda/yo yathd. 
 
 P. 195, 1.' 20. Bead JKsAaiAa for Nishada. 
 
 Pp. 196, 197. These two pages are much shortened in the edition. 
 
 P. 198. The second verse on this page is omitted iu the edition. 
 
 [P. 201. Add to second footnote : ' It was, no doubt, Pachisi.' See 
 ' Da9a Kumara Charita,' ed. Btihler, p. 47, 1. 21.— C. H. T.] 
 
 ^' He goes, however, astray sometimes when he tries to explain particular 
 Jain terms ; so his note on avadhijnAna (at the bottom of p. 78) is wrong, 
 and displays, as a Jain would say, some vibhanga-jndna (see note on p. 209*). 
 Also the rendering of the word avadhijndna by ' limited knowledge,' which 
 has been adhered to throughout the present translation, cannot be accounted 
 for. It ought to be 'limit-knowledge' at least, but this would not do, as 
 limit is not exactly the same as avadhi. As the case stands, it is better to 
 say Avadhi-knowledge, and to refer the reader to the different passages where 
 the word occurs, so that he may see in which application it is used. 
 
 16 
 
242 
 
 P. 205 f. The reading of tlie edition is entirely different, and at the 
 same time unmetrioal. 
 
 P. 207,1. 84 ('At'), up to p. 208, 1. 9 ('caravan'), viz., the whole 
 passage treating of the bandits, is left out in the edition. 
 
 P. 208 *. The edition has akritdrthasya mrityv/r hhaywya ndlam, 
 for the unlucky, death is not enough to cause fear.' [C has akritarthasya 
 mrityunayam.'} 
 
 P. 209*. 'Bead, 'by a wrong conception.' This is the sense of 
 vibJiamga-jnwna. The EAkshasa is indeed mistaken. NUamani has 
 changed the word, as he did not understand it ; he prints vibhutva- 
 balena jndtvd. 
 
 P. 209, 1. 24 (' In the '), up to 1. 33 (' that '). This fanciful incident 
 is discarded by Nilamani. 
 
 P. 210, 1. 12 (' One '), up to p. 212, 1. 22 (' T4pasapura'), and p. 212, 
 1. 28 (' saying '), up to p. 218, 1. 11 (' caravan '). Both passages are 
 omitted by Nilamani on account of their Jain tendencies. _ To connect 
 the followiag phrase he inserts atrdmtare Ttenacit before sd/rtha/vahena. 
 
 P. 213,11. 14, f. Thehttle phrase 'and . . . relations' ia_ of course 
 omitted by Nilamani in accordance with the preceding omissions. 
 
 P. 218, 1. 20, to p. 214, 1. 11. All omitted by Nilamani as not being 
 of interest for anyone but a Jain. 
 
 P. 214, ]. 14 (' Then '), up to 1. 22 (' time '). This incident is again 
 omitted by Nilamani. 
 
 P. 214, 11. 24, 26, 29, and pp. 216-218. Bead ChandrayaQa throughout 
 for Chandraya^as ; cf. Nilamani's note on p. 72 of his edition, and the 
 note above on p. 116, 11. 18, 21. 
 
 P. 214, 1. 34 (' One day '), up to p. 215, 1. 37. Omitted in the edition. 
 The whole incident is most interesting, not for its contents, but for its 
 origin ; for it is clearly made up of the two little stories related in the 
 cormnentaries on ' Ava^yaka Niryukti,' ix., 139, 4 and 5. Most of 
 the later Jaina tales, which seem to be original, are certainly of the 
 same making, though generally this cannot be so strictly proved as in 
 the present case. 
 
 P. 216, 11. 87, f. Instead of ' did you show this want of discernment?' 
 the edition has etat te Jculocitam ? [The translation should be, ' Is this 
 becoming to your famUy ?' — C. H. T.] 
 
 P. 217, U. 2-7 (up to ' fire '), and U. 11-20 (up to ' cave ' and ' with- 
 drawing his hand '). All wanting in the edition ; as this double incident 
 is very silly, one is inclined to think that Nilamani had access to some 
 better MSS., not so overloaded with ridiculous episodes. Of ooiu'se 
 it may as well be that his taste has led him to discard the present 
 passage. 
 
 P. 217, 1. 27, to p. 218, 1. 5 (up to ' faith '). Wanting in the edition. 
 
 P. 218, 11. 14-16. This most silly exaggeration is also in the print. 
 So, probably, also the other passage on which we passed our verdict 
 (viz., p. 217, 11. 2-7 ; U. 11-20) belonged to the original version. All 
 this, however, shows that the story of Nala and Davadanti differs in 
 style a great deal from the rest of the work ; and this is another proof 
 for its being a separate production, which has come in from some 
 independent source not generally explored by Jaia collectors. Also the 
 simile (p. 218, U. 17, f.), ' as Yamuna embraces Ganga,' and similar 
 passages, betray an entirely different origin. Also the dodhaka on 
 p. 222 points to the same fact, as the other tales have all G4thas 
 instead. 
 
 P. 219, 1. 26. Bead Nishadha for Nishada. 
 
243 
 
 P. 222. The dodhaka is turned into Sanskrit by Nflamani, and 
 accordingly he calls the words (though they are entirely unmetrical) a 
 gita. Apparently he disliked the Prakrit, and even more the vernaculars ; 
 that is certainly the reason why he has selected just two tales, of Lali- 
 tinga and of Nala, which do not contain any gathas. 
 
 P. 223, 11. 4, f. ' That destroys the families of fish.' This seems to 
 render some word like matsyaTmldmtaka. Nilamani has a curious 
 misreading, matsya-Tcufmnbaka, which he in vain tries to explain in a 
 note on p. 95. [The words are in C : kutra daUta matsya-kutwrnhako 
 vakah ?—C. H. T.] 
 
 P. 223, 11. 11, f. The verse is omitted in the edition. 
 , P. 223, U. 24-27 (' Such . . . Nala '). This passage is apparently an 
 Ary& stanza in the Sanskrit; at any rate, Nflamani has one here, 
 though its first line is irregular. It reads as follows : 
 
 Kari^kshd-kufcUatvam nO/ryap&kasya ca karana-edmarthyam 
 Atyadbhutam ca ddnam Nalam vind 'nyasya ndsty eva. 
 
 [Professor Leumann's conjecture is supported by C] 
 
 P. 226, 11. 20-82. This insipid invention is again discarded by 
 Nflamani. He ought, however, also to have omitted the preceding 
 words ('one test of Nala is the delicious dish'). These give no sense 
 now with him ; it does not help a bit if he adds a note to explain ekd 
 (' one ') by mukhyd (' chief '). Before aha (' she said ') he inserts 
 iatah Da/vadoMti kubjasamipam gatvd. 
 
 P. 227, 1. 14. Bead Candraya^a as before. 
 
 P. 227, IL 14-16. Also Nflamani has this passage, tathd ca Tdpaaa- 
 pwrasva/mi Vasantah Origekhara dkd/rita^. With him the last two 
 names have no sense, as he has discarded before the respective passage 
 (on p. 215) which would make clear what they mean. 
 
 P. 227, 1. 17 ('One'), up to 1. 24 ('place'). Rightly omitted by 
 Nflamani, because he left out before (pp. 210-212) the corresponding 
 passage. 
 
 P. 228, 1. 6, to p. 231, 1. 28. The whole of this final fancy is dropped 
 by Nflamani as being purely Jainic. It is, however, interesting as a 
 novelistio fabrication. For, the mention of Mammaija and of Dhanya's 
 {i.e., Mammana's) buUook shows that the writer possessed an entirely 
 vague notion of the story about Mammana and his golden buUock 
 related in the commentaries on ' Avapyaka-niry.,' ix., verse 49*=. The 
 story itself is absolutely different, but the slight connection becomes 
 certain in this case from the fact that the name Mammana occurs 
 nowhere else. I have derived it elsewhere from the Christian notion 
 of the jiafuin/ag, his golden bidlock being the same as the golden calf of 
 the Jews. See Weber, ' Die Griechen in Indien,' ' Sitzungsberiohte der 
 Berliner Akad.' 1890, p. 919, note 2. 
 
 P. 228, 1. 7, and p. 231, 1. 21. Eead Nishadha as before. 
 
INDEX OF NAMES. 
 
 A. 
 
 Abhaya, a prince, ii., 122, 175, 176 
 
 Achalapura, a city, 213-216 
 
 ' Ach&rtoga Siitra,' The, a text-book, 
 
 containiug precepts for Jaina 
 
 monks, notes ix., xiL-xv., 3 
 Af oka, a king, vi. 
 Afokachandra, a prince, 175, 176 
 
 note, 177, 180 
 A9okadatta, a merchant, 7, 11, 156, 
 
 236 
 Apvasena, a king, 31 
 Agni^arman, a Br&hman, 83, 85, 88- 
 
 90 
 Agnimitra, a Brahman (a mistake 
 
 for Agni^armaa), 88 
 Airavana, the elephant of Indra, 
 
 34, 141 
 Ajatajatru, or Konika, a king, ix., 
 
 XX., xxi., 176 note, 177 note 
 Alviella, Count Goblet d', xvii. 
 
 note 
 Amarachandra, a prince and Mng, 
 
 36-42, 232 
 Amaradatta, a prince and king, 4 
 
 note, 146-150, 152, 154-160, 232, 
 
 239 
 Amar&vati, a city, 102 
 ' Amitayur Dhy&na Siitra,' The, xx. 
 Amritatejas, the hermit, 57 
 Amsterdam, Transactions of the 
 
 Academy in, 239 
 
 Anga, a country, ix. 
 
 Anilavega, a young Vidyadhara, 
 
 193, 194 
 Apuleius, Metamorphoses of, 151 
 
 note 
 Ar&ma^obha, a queen, 85, 88-94, 98, 
 
 232 
 Achat, the holy one, a Jain pro- 
 phet, vii., xii. note, 210, 229 
 Aridamana, a prince, 99 
 Arike9arin, a king, 9 
 Asht&pada mountain, 53, 56, 228, 
 
 229, 231 
 Asia, xyii. 
 Asiatic Society's Journal, xx., 131 
 
 note, 235 
 Asuras, or demons, 59, 217, 229 
 Atmaram Muni, xxi., notes 1, 8, 
 
 11, 108, 141, 191, 192, 240 
 ' Avafyaka,' The, 17, 234-236, 238- 
 
 243 
 Avanti, a province, 18 
 ATantini, a maiden princess, 68 
 Avantivardhana, a king, 68 
 Ayodhy4, a city and province, 227, 
 228 
 
 B. 
 B&hubali, a king, xxii., 191-195, 
 
 232 
 Bala, a king, 196 
 Balachandra, a prince, 117'^ 
 Baladeva, 189 
 
245 
 
 Bali, a Daitya, 12 note 
 
 Bambhi, a princess, 192, 195 
 
 Bandhumati, a princess, 211 
 
 Basile's ' Pentamerone,' 133 note 
 
 Behar, vii. 
 
 Benares, xix., 196 
 
 Bendall, Professor, xxi., xxii., 181 
 
 note, 233-241 
 Benfey, Professor, xvii. 
 Berlin, 236, 240 
 
 Bhadr4, a female warder, 196, 197 
 BhadrA, a merchant's wife, 82 
 Bhadrab4hu, a famous Jain teacher, 
 
 192 note 
 Bhadrach&rya, a priest, 115 
 Bhadrayajas, a teacher, 116, 117, 
 
 239 
 ' Bhagavatf, Fragment der,' notes 
 
 20, 55, 179, 184, 239 
 Bh&rabhuti, an adept, 68 
 Bharata, arking, 192-194 
 Bharata, land of, i.e., India, 3, 8, 
 
 12, 13, 18, 28, 81, 87, 42, 58, 59, 
 
 64, 70, 78, 85, 94, 98,^102, 116, 
 
 117, 124, 125, 180, 146, 148, 158, 
 
 160, 168, 169, 175, 178, 181, 184, 
 
 195, 228, 229 
 ' Bharata-Sage, Die,' 33 note 
 BhiUas, The, a wild tribe, 157, 208, 
 
 204 
 Bhima, a Br4hman, 8 ; the second 
 
 Pan^ava prince, 226 note 
 Bhimaratha, a king, 195, 196, 198, 
 
 215, 216, 218, 223, 225-227 
 Bhutadeva, a merchant, 156 
 Bhutas^la, a city, 166 
 ' Bibliotheoa Indioa,' xv. note 
 Bimbis&ra, or Qresika, viii., ix., xx., 
 
 175 note 
 Bindumati, a queen, 39 note 
 Birdwood, Sir Greorge, xvii. note 
 BShtUngk's ' Indische Spriiche,' 
 
 notes 76, 132, 161 
 Brahm^, 15, J6, 219 
 ' Brahmanakatha,' The, 164 note 
 
 Br&hmans, xvi., 12, 18, 27, 28, 71 
 
 note 
 Buddha Gautama, viii. and note, 
 
 ix. note, xii. note 
 BuddMs&gara, a minister, 189 
 Buddhism, vii., viii., xii. 
 Buddhists, vii. note, ix. note, xvii., 
 
 xix., xxi., 177 note, 234, 235 
 Biihler's, Dr., ' Die Indische Seote 
 
 der Jaina,' vii., ix., xi., xvi. and 
 
 notes, 175 note, 176 note, 242 
 
 Qajivega, a Vidy&dhara, 142-145 
 Calcutta, 241 
 
 Qalibhadra, a prince, 84, 85 
 Qaligrama, a village, 124 
 Qankhapura, a city, 1, 2, 71, 74, 77, 
 
 238 and note 
 C4nti, a Tirthankara or Jain pro- 
 ' phet,'196, 209, 210 
 C&ntinatha, a revered preacher, 70, 
 
 78 
 Qd,stras, The, 106, 159 
 ' Catrunjaya M&h4tmyam,' The, 
 
 'notes 2, 29, 204 
 Catullus, 75 note 
 
 Chaitra, a spring month, March- 
 April, 223 
 Chakrapura, a city, 144, 145 
 Chamara, the Asura prince, 179 and 
 
 note 
 Champa, a city, 12, 94, 95, 148, 163, 
 
 164, 178 
 Ch4nakya, a minister of Chandra- 
 
 gupta, 191 
 Ohandala, or Chandalas, a very low 
 
 tribe, 170, 171, 173 
 Chaudasena, a servant, 158, 159 
 Chandasimha, a king, 62 
 Chandrah^sa, a woman, 177 
 Chandraprabh^, a princess, 142-144, 
 
 239 
 Chandravatamsaka, a king, 117, 118 
 
246 
 
 Ghandravati, an adopted daughter, 
 
 214, 215 
 Chandrayajas, an abbess, 116, 238, 
 
 242, 243 
 Chandraya^as, a prince and king, 
 
 20, 21, 24-26 
 Chandrayajas, a queen, 214, 216- 
 
 218, 227 
 Chaturdantin, an elephant, 24 
 Chetaka, or Chedaga, a king, viii., 
 
 XX., xil., 178-180, 184 
 Chilian^, or Chellana, a queen, viii., 
 
 xxi., 175-177 
 Chinese, xviii.-xx. 
 Chitralekh&j a Vidyadhara's 
 
 daughter, 38 
 Chittagong, vii. 
 
 Chulladhanuggaha J&taka, zix. 
 Civa, a god, 15, 131 
 Colebrooke's ' Essays,' viii. note 
 Cordelia, a Shakespearian heroine, 
 
 185 note 
 Cowell, Professor, notes viii., xi., 
 
 21, 160, 175, 212 
 Cr&vasti, a city, 14 
 
 Crenika, a king, viii., ii., 81, 121, 
 
 122, 175, 177, 178, 240 
 Cri, a daughter, 94 
 Cripankha, a king, 1 
 Orl9ekhara, an official, 215, 227 
 Qridar9ana, a merchant, 123 
 Qridevf, a queen, 44, 45 
 Qrlkanta, a king, 43 
 Qrlkanti, a lady, 16 
 Qripati, son of a merchant, 7, 8, 10 
 Qripura, a city, 11, 12, 38, 70 
 Qrishena, a king, 38 
 Qrisimdarf, a queen, 71 
 Qrivardhana, a king, 12 
 Qriv4sa, a town, 160 
 Qrivtra, a Jain saint, 84, 85 
 Qriyuga, a Jina, 21 
 Qrutimati, a queen, 53, 55, 56 
 Qubhankara, an officer, 41, 42 
 Qukan&9a, a parrot, 166 
 
 ' Qukasaptati,' The, notes xxiii., 28 
 
 Cupid, 149, 150 
 
 Qvet&mbaras, or white-robed Jains, 
 
 ix., xiv. note, xvi., 233 
 Qvet4mbika, a city, 64, 69, 237 
 Cymbeline, a Shakespearian heroine, 
 
 112 note 
 
 D. 
 
 Dadhiparna, a king, 220-227 
 Damannaka, first a fisherman, then 
 
 a merchant's son, 168-174, 232 
 Damayanti, story of, xxi. 
 ' Darlmukhajataka,' The, 4 note 
 Darius, the son of Hystaspes, 4 
 
 note 
 Darjiling, v. 
 
 Dasent's ' Norse Tales,' 172 note 
 Davadanti, a princess, xxi., xxii., 
 
 195-199, 201-210, 212-218, 220- 
 
 228, 231, 241, 242 
 Davids, Professor Bhys, xvii. 
 ■ De9inaniamala,' The, 76 note 
 Deva9arman, a Br&hman, 8, 9 
 Devadatta, a necklace, 176 
 Devadhara, a merchant, 147 
 Devadharma, a Br&hman, 8 
 Devapala, a servant, 8-6, 231 
 Devasena, a merchant's wife, 147 
 Devendra, an author, 236, 239, 240 
 DhammiUasa, a cowherd, 229 
 Dhanada, ui merchant, 1-3, 70, 71, 
 
 231, 233, 284 
 Dhanadeva, a householder, 191 
 Dhanadeva, leader of a caravan, 
 
 218, 214 
 Dhanapati, a merchant, 70, 71, 237 
 Dhane9wara, a merchant, 70, 71, 
 
 237 
 Dhanya, a city, 59 
 Dhanya, the fortunate youth, 78, 
 
 80-85, 229, 230, 232, 238 
 Dharana, king of the Nigakumaras, 
 
 184 
 Dharini, a queen, 81, 189 
 
247 
 
 Dharmabuddhl, 11 note 
 Dharmaghosha, a hermit, priest, 
 
 and saint, 84, 156, 190 
 Dhiisari, a wife, 230 
 Digambaras, or naked Jains, iz., 
 
 xiv. note, xvi., 233 
 Dipa^Utha, a prince, 64-70, 232 
 Dronaka, a servant, 70, 71 
 Duhprasaha, a king, 71 
 Duryodhana, a king, 191, 240 
 Dushtabuddhi, 11 note 
 
 E. 
 Eggeling, Professor, notes 50, 164 
 ' Erzahlungen in Maharashtri,' xi., 
 
 notes 4, 18, 192 
 Europe, xvii. 
 European, vii., xvi., xix., 91 note 
 
 F. 
 FausboU, Dr., xix., notes 4, 7, 177 
 Fleet's ' Corpus Iliscriptionum Indi- 
 
 carum,' 204 note 
 Frazer, Mr., 49 note 
 
 G. 
 
 Gaganavallabha, a city, 38 
 Gajapura, a city, 53, 70, 71, 238 
 GandhabbadrA, a female servant, 
 
 64 
 Gandharva marriage, 88 
 Gandharvadattd, a princess, 65-67 
 Ganefa, a god, 219 
 Gang4, a queen, 116 
 Gang4, or Ganges river, 183, 193, 
 
 218, 242 
 Gang&datta, a king, 116, 238 
 Gang4ditya, a merchant, 130 
 Gangapura, a city, 116 
 Gangasena, a princess, 116, 238 
 Ganges, or Ganga river, 130-133, 
 
 196 
 Garuda, a mythical bird, the vehicle 
 
 of Vishnu, 200, 220 
 Gauda, a country, 94, 95, 197 
 Girnar, a mountain, 181 
 
 Glohe newspaper, 151 note 
 Gobhadra, a merchant, 82, 83 
 ' Golden Bough,' The, 49 note 
 Gonzenbach's ' Sicilianisohe Mar- 
 
 ohen,' notes 89, 106, 121, 171 
 Gosala, the son of Mankhali, the 
 
 founder of the sect of the Ajivikas, 
 
 viii. 
 Gough, Professor, vii. note, x. and 
 
 note, notes 21, 160, 175, 212 
 Greeks, xvii. note, xx. 
 Grimm's Stories, notes 61, 80, 
 
 91, 92, 106, 121, 135, 167, 172, 
 
 187, 194, 195 
 Gubematis, Count de, 226 note 
 Gunachandra, a prince, 117 
 Gunakara, a merchant's son, 11 
 
 H. 
 
 Hades, 206 
 
 Hall, Dr. Fitzedward, 39 note 
 
 HaUa, a prince, 175, 176, 178-180 
 
 Hanuman, the leader of the mon- 
 keys, XX., 69 
 
 Harimitra, a Brahman,. 216, 218 
 
 Harisena, an island, 167 
 
 Harishena, a king and hermit, 102- 
 104, 106, 111, 114, 117 
 
 Harshapura, a city, 147 
 
 Hastin4gapura, a city, 31, 84, 35 
 
 Hemachandra, a king, 49 
 
 Hemachandra, an author, 76 note, 
 239, 240 
 
 Hemaprabha, a king, 47, 48, 51, 52 
 
 Hemapura, a city, 47, 51 
 
 Hemaratha, a king, 98, 107, 108, 
 110, 115 
 
 Himalaya mountains, xx., 183, 230 
 
 Hoernle, Dr., notes vii., viii., ix., 
 xii., xiii., xv., xxi., 2, 6, 8, 29, 
 30, 36, 54, 79, 84, 85, 89, 96, 107, 
 108, 117, 122, 179, 191, 229, 286 
 
 Homer's ' Odyssey,' 72 note 
 
 Hundika, a name assumed by King 
 Naia, 221 
 
248 
 
 i94na, heaven of, 35, 117, 238 
 Ikshv&ku, the race of, 195, 218 
 India, vii., x., xvi., xvii., 35, 192, 
 
 200-202, 221, 228; 
 IndioM Antiqua/ry, notes 84, 172, 
 
 229 
 India Office Library, 50 note 
 Indra, a god, xix., 15, 27, 34-36 
 
 100, 101, 142, 180, 189 
 Indus river, 192 
 
 Jacobi, Professor, notes vii., viii., 
 ix. ; xi. ; notes, xii. xiii., xiv., xv. ; 
 XV. ; notes, 3, 4, 15, 20, 21, 27, 32, 
 34, 36, 50, 116, 125, 146, 183, 192, 
 236, 239-241 
 
 Jain, or Jains, vii., viii., x., xi., xiii., 
 XV., xvii., xix., XX., xxi., 233-235, 
 239, 241, 242 
 
 Jaina, or Jainas, vii., xv. note, 2, 
 3, 47, 82, 96, 107, 144, 177 note, 
 192 note, 210, 212 note, 213, 218, 
 220, 227, 229, 235, 242 
 
 Jainism, vii., xvii. 
 
 J^landhara, a man, 65 and note 
 
 Jambildvlpa, the central division of 
 the vrorld, including India, 1 
 note, 18, 70, 98, 124,160, 228 
 
 J^taka, 7 note 
 
 Jaya, a king, 166, 197 
 
 Jay4, a merchant's daughter, 131 
 
 Jay&, a queen, 64 
 
 Jayabhadra, a teacher, 211 
 
 Jaya9akti, a king, 201 
 
 Jaya^rl, a princess, 38-40 
 
 Jayako9a, a king, 197 
 
 Jayantadeva, a merchant's daughter, 
 72 
 
 Jayanti, a city, 71, 72 
 
 Jayapura, a town, 9, 167 
 
 Jayasandhi, a prime minister, 16 
 
 Jayasundari, a queen, 47-49, 51, 52 
 
 Jina, or Jinas, The, vii., viii., xii. 
 
 and note, xv., xviii., 1-6, 15, 18, 
 20, 21, 27, 28, 30, 42, 43, 46, 47, 
 52-54, 56, 57, 59, 60, 61, 63, 64, 
 70, 78, 85, 96, 97, 101, 110, 111, 
 145, 168, 175, 176, 180, 184, 195, 
 198, 199, 210, 213, 228, 229, 231, 
 233, 234, 238 
 Jinabhadra, a teacher, 228 
 Jinad&sa, a lay disciple, 168 
 Jinadasa, a merchant, 3-5 
 Jinadatta, a merchant, 11 
 Jinasena, a prince, 102 
 Jinavarman, a merchant, 33 
 Jita9atru, a kmg, 78, 88, 148, 163, 
 
 164, 166 
 Jn&nagarbha, a wise minister, 148 
 Jnanayukta, a holy man, 213 
 JuUen Stanislas, a translator, xviii., 
 
 xix. note 
 Jvalanagikh4, a Brahman's wife, 85 
 
 K. 
 K&9I, or Benares, a city, 196 
 Ka9mira, a country, 197 
 Kadamba, a' king, 200, 201 
 Kaden's ' Unter den Olivenbaumen,' 
 
 notes 87, 121, 133, 134, 164, 185 
 K41aga, a prince, 175, 177, 179 
 K41ik&ch4rya, a teacher, 192 note 
 Kalinga, a country, 149 note, 197 
 Kalingasen4, a princess, 149 note 
 ' Kalpa Siitra,' The, notes viii., 20, 
 
 27 
 Kamal4, a daughter, 94 
 Kamala, a queen, 160 
 Kamala9ri, a daughter, 94 
 KamalaguptaJ a prince, 158, 159 
 E4malat4, a princess, 69 
 £anialavati, a daughter, 94 
 E.aniap41a, a merchant, 70, 71, 74- 
 
 78, 238 
 Kampilya, a city, 71 
 Kanakapura, a city, 184 
 Kanakaratha, a king, xxii., 184, 189- 
 
 191, 232 
 
249 
 
 Kanakaratha, a prince, 98, 99, 101, 
 
 104, 105, 107, 108, 114, 115, 117 
 Kdnohanapura, a city, 32, 49 
 K&nchi, a city, 213 
 K&ntiptira, a city, 65 
 Kanyakubja, a town, 73 
 Eapilika, a low caste, 5, 6, 234 
 Earada, a hermit, 234 
 Karakandu, story of, 4 note 
 Earka, a king, 67 
 Earpara, an ascetic, then a serpent, 
 
 210, 211: 
 Eartika, a city, 71, 74 
 ' Katha PrakaQa,' The, notes, 50, 
 
 164 
 ' Eatha Sarit SAgara,' notes xvi., 
 
 xvii., xix., 4, 11, 23, 29, 35, 38, 39, 
 
 48, 57, 65, 67, 71, 72, 83, 87, 91, 
 
 98, 102, 103, 105, 106, 110, 111, 
 
 121, 125-127, 129, 131, 146, 149, 
 
 164-167, 225 
 Eau^ali, a city, 94 
 Eau^dmbi, a city,f9, 197 
 E&veri, a city, 98, 105, 110, 112, 113, 
 
 115 
 Kegarin, a king, 211 
 Eesara, a woman, 71-73, 75-77 
 Ehandaprapata cave, 192 
 Ehangila, chief of the Chandilas, 
 
 170, 173, 174 
 EinkiUi-tree, 74 
 Eiran&vali, a husband, 38 
 EofaM, a city and country, 125, 
 
 195, 199, 201, 203, 205, 211, 215, 
 
 221, 225 
 EoQalas, The, 195 
 Eo9avardhana, a town, 8 
 Eonika, or Eiinika, a king, yiii., ix., 
 
 XX., xxi., 176-180, 182-184, 191, 
 
 240 
 Krishna, a king, 197, 198 
 Kshatriya lineage, viii. note, 37 
 Eshemankara, a householder, 158, 
 
 159 
 Eshemapuri, a city, 69, 61 
 
 Eshiradindira, a god, 230 
 Eshiradindir4, a goddess, 230 
 Eshirakadamba, a teacher, 12 
 Eu9idhya, a ooimtry, 85 
 EuQala, a Br&hman, 222, 223 
 Ku^asthala, a village, 12 
 Kukshimati, a merchant's wife, 156 
 Eulanand&, a merchant's wife, 94 
 Eulandhara, a merchant, 94, 95 
 EiUav^laka, a hermit, 175, 180-184, 
 
 232, 239 
 ' Eulluka on Manu,' 39 note 
 Euinsuda, son of a ploughman-king, 
 
 63 
 Eumudini, a queen, 124 
 EunalA, a city, 6, 231, 234 
 Kundagrama, a suburb of the town 
 
 of Vaif&Ii, viii. 
 Eundarika, a prince, 14, 231 
 Eundina, a city, 203, 222-225 
 Eundinapura, a city, 195 
 Eunkuna, a country, 196 
 Euruohandra, a minister, 41 
 Euruchandra, a king, 70, 71, 78, 
 
 238 
 Eurus, The, 31 
 Eusum&kara, a garden, 116 
 KusumapMa, a gardener, 81-83 
 Eusumaprabha, a god, 211 
 Eusumapura, a city, 28 
 Eiivara, a prince, 199, 201-203, 211, 
 
 215, 221, 225, 227 
 Euvera, the god of wealth, 231 
 
 L. 
 
 Lakshmi, a goddess, 12 
 Lakshmik4, a daughter, 94 
 Lalitanga, a prince, 160, 161, 163- 
 
 166, 168, 232, 239, 240, 243 
 Lamia, a witch, or demon, 151 note, 
 
 153, 154, 159 
 Lane's ' Arabian Nights,' 226 note 
 Lang, Mr. Andrew, xvii. 
 Lanka, a country, 230 
 
250 
 
 Leumann, Professor Ernst, vii., 
 xiv. note, 33 .note, 233, 237, 243 
 Lildvati, a princess, 67 
 Longfellow, The poet, 41 note 
 
 M. 
 Madanakum&ra, a Vidyadhara, 49- 
 
 52 
 Madanamanjari, a princess, 185-187, 
 
 189-191 
 Madanarekha, a princess, 18-24, 27, 
 
 28, 282 
 Madanaseni, a queen, 146 
 MadanivaU, a princess, 9 
 Madanavali, a queen, 53-55, 59, 
 
 232 
 M4dhava, a Br&hman, 9 
 Madhyadeja, a district, 98 
 Magadha, a country, viii., ix. 
 M&gadha, a holy place, 192 
 M&gadhik&, a heicera, 180, 182, 183 
 Magha, a month, 118 
 Mah&bharata, The, ixi., 226 note 
 Maha^ala, a city, 127, 128, 135, 
 
 136 
 Mahadhana, a miser, 80 
 Mahdpadma, the iirst Tirthahkara, 
 
 178 
 Mahiprabha, a princess, 142 
 Mah^sena, a king, 150 
 Mahavira, or great hero, viz., the 
 
 Jina Vardhamana, viii., ix., 122, 
 
 175, 180, 191, 234 
 Mahefvara, a Br&hman, 9 
 Mahendra, a king, 196 
 Mahendrasimha, a B&jput, 31, 32 
 Maill4, a vroman, 71, 238 
 Mairk, a woman, 76, 77, 238 
 Makaradhvaja, a king, 146 
 Malayasundara, a king, 98 
 Malli, the nineteenth Tirthankara, 
 
 214, 237 
 Mallin&tha, 24 
 
 Manimana, a king, 228, 229, 243 
 M&nasa lake, 32 
 
 Manavega, a Vidyidhara, 34 
 Mancha, a king, 69 
 Mangala, a man, 226 
 Mangalavatf, a city, 102 
 Manibhadra, a merchant, 95-97 
 Maniehuda, a Vidy4dhara, 22 
 Manikara, a merchant, 169 
 Maniprabha, a Vidy&dhara, 22, 23 
 Maniratha, a king, 18, 19, 23, 24 
 M4ra, the god of love, 14 
 Mariohi, a sage, 191 and note 
 Mathura, Northern, 7, 10, 235 
 Mathura, Southern, 7 
 Meghapura, a city, 41 
 Megharatha, a king, 41 
 Menakd,, a heavenly nymph, 112 
 Meru, Mount, 222 
 Met&rya, an elephant-driver's son, 
 
 117, 121-128, 232, 288 
 MUman, Dean, xxi. 
 Milton's ' Comus,' 205 note 
 MithilA, a city, 22-24, 27, 214 
 Mitr&nanda, a merchant's son, 4 
 
 note, 146-160, 239 
 Monier Williams, Sir, xxi., xxii., 
 
 notes 42, 105, 117, 142 
 Mriganka, a Vidyadhara prince, 58 
 Miiller, Professor Max, xvi. 
 Muniohandra, a prince, 117, 120 
 
 N. 
 
 Ndbhi, son of, i.e., Eishabha, 53 and 
 
 note, 60 
 Nagachandra, a merchant, 28 
 N&gadatta, a merchant, 33 
 N&gadatta, a merchant's son, 28-30, 
 
 232 
 N4hala warriors, 193 
 Nala, a prince and king, xxi., xxii., 
 
 195-209, 212, 216, 218-232, 241- 
 
 243 
 Nami, a king and prophet, 18 and 
 
 note, 24-27, 99 
 Nanda, a queen, 175 
 Nandana, a merchant's son, 94-66 
 
251 
 
 Nandana, island of, 21 
 Nandlfvara, island of, 22 
 Nandipura, a city, 124 
 Narav&hana, a king, 33 
 Narav&hana, a king, 160, 167 
 Naravarman, a king, 169 
 N4r&yana, a god, 189 
 Nemi, a Jain prophet, 29, 30, 181, 
 
 220 
 Nilamani, an author, 242, 243 
 Nishadha, a king and god, 195, 197, 
 
 199, 219, 228, 231, 241, 248 
 ' Nitis&ra of Kamandaki,' The, 39 
 
 note, 241, 243 
 
 O. 
 
 Oldenburg's Jdtakas, 235 
 Oudh, ix. 
 
 Fadmakara, a merchant's son, 11 
 
 Padmake9ara, a prince, 146 
 
 Fadman&bha, a king, 197 
 
 Fadm&nana, a king, 124, 125 
 
 Fadmaratha, a king, 22-24 
 
 Padm&sana posture, 13 and note 
 
 Fadm^vati, a city, 69 
 
 Fadmavati, a queen, 177, 178 
 
 Fali Jatakas, six. 
 
 Fan Text Society, xv. note 
 
 ' Fanchadandachatiraprabandha,' 
 
 The, 135 note 
 Fanohanandin, a merchant, 72, 73, 
 
 76 
 Fandu, land of, 230 
 Farameshtins, The five, 104 and 
 
 note 
 Far9va, the twenty-third Jina, viii. 
 'Pari^ishta Parvan,' The, a well- 
 known Jain work, xvii., notes 4, 
 50, 116, 125, 146, 183, 239, 240, 
 241 
 Fat41a, one of the seven regions 
 under the earth, the abode of the 
 N&gas, or serpents, 13S 
 
 P&taliputra, a city (the modern 
 
 Fatna), 87, 89, 91, 149, 150, 154, 
 
 155 
 P&va, or F&P&, the modem Padra- 
 
 ona, ix. and note 
 Pavanagati, a Vidy^dhara, 38 
 Persia, xvii., 157 
 Peter, St., 61 note 
 Pi^doha, a gobUn, 219 
 Pingala, a slave and thief, 215, 217 
 Poona, 240 
 
 Potana, a city, 229, 230 
 Prabh&sa, a holy place, 192 
 Prajnapti, a science, 22 
 Prasannachandra, a king, 214 
 Pratishthana, a city, 66 
 Preller's ' Griechische Mythologie,' 
 
 219 note 
 Pritimati, a princess and queen, 
 
 102, 103, 117 
 Priyadar^ana, a king, 102 
 Friyadar^and, a queen, 102 
 PriyakaritA, a daughter, 94 
 Friyankara, a merchant, 72 
 Friyankara, a minister, 41, 42 
 FriyankarA, a nurse, 72, 73, 75, 76 
 Pulindas, a barbarous tribe, 163 
 Pulindi, a female Pulinda, 6 
 Pundarika, a king, 13-16, 231 
 Piirnabhadra, a minister, 140 
 Piirnasumangala, a man possessing 
 
 absolute knowledge, 143 
 Pushpadanti, a queen, 195, 216, 218 
 Fushpala, a prince and king, 231 
 FushpamalA, a queen, 22, 23 
 Pushpavati, a gardener's daughter, 
 
 82 
 Pushpavati, a princess, 163-166 
 
 E. 
 Badha, a country, ix. 
 Bahu, a demon that causes eclipses 
 
 by swallowing the sun and moon, 
 
 197 and note 
 EahuH, a country, 229 
 
252 
 
 Eajagriha, a city, 33, 81, 122, 169, 
 
 172,' 175, 178 ' 
 Bajapura, a city, 168 
 Rajasimha, story of, 50 note 
 Eajendra L&l Mitra, Dr., 48 note, 
 
 236 
 B&ksbasa, a male demon, 47, 48, 
 
 184-137, 208, 242 
 Bakshasi, a female demon, 106-108, 
 
 116, 134, 159, 212 
 Ealston's 'Eussian Folk-Tales,' 
 
 notes 86, 92, 135, 151, 165 
 B&ma, the seventh avat^ra of 
 
 Vishnu, husband of Sfta, xx. 
 Bathamardana, a city, 98, 105, 110 
 Bati, a queen, 47, 48, 52 
 Eati, goddess of love, 75 
 Batinandana, Garden of, 72 
 Eatisena, a hetcera, 128, 129, 136, 
 
 137, 139 
 Batna9ikha, a prince, 123, 125, 140, 
 
 141, 143-146, 232, 239 
 Batnajringa mountain, 34 
 Batnadvlpa, a city, 70, 71 
 Batnamali, a lady, 58 
 BatnamajQJari, a princess, 150-156, 
 
 158, 159 
 Eatnapura, a city, 33,- 37 
 Batnas4gara, a merchant, 150, 155 
 Eatn&vaha, a city, 22 
 Eatnavati, a woman, 149 
 E&vana, the ten -headed foe of 
 
 B4ma, xx., 14, 191, 240 
 Bavitejas, a hermit, 142, 239 
 Benukd,, a cowherd's wife, 229 
 Big Veda, ix. 
 Bishabha, Temple of, 60, 100, 102, 
 
 111 
 Eishabhadeva, a king, 191 note, 192, 
 
 195 
 !pishidatt&, a hermit's daughter, 
 
 98, 103-106, 108, 109, 111-117, 
 
 232, 238 
 Eituparna, a king, 214-216, 218, 
 
 227 
 
 Bohitapura, a city, 228 
 Bost, Dr. Eeinhold, 241 
 Budra, a Brahman, 9 
 Bukmini, a princess, 98, 106, 110- 
 115 
 
 S. 
 
 S4dhu, a Jain ascetic, 191, 192 note, 
 
 240 
 Sagarachandra, a prince, king, and 
 
 hermit, 117-120, 191, 192 note 
 S&garadatta, a merchant, 167 
 S&garapota, a merchant, 170-174, 
 
 239 
 Sagaya, or Sagara, a city, 142, 239 
 Sahadevi, a queen, 31 
 Sajjana, a servant, 161-163, 165, 
 
 166 
 S&keta, a city, 145, 158 
 Saketapura, a city, 13, 16 
 S&Ugr&ma, a city, 191 
 Samriddhidatta, a merchant, 7 
 Samudradatta, a merchant's son, 
 
 170, 172-174 
 Samvara, a hermit, 6, 231 
 Sanatkum&ra, a royal hernait, 30-32, 
 
 34-36, 191, 192 note, 232 
 Sandarbha, a country, 124 
 Sandhy4y&, a lady, 34 and note 
 Sanga, a city, 211 
 Sang&, a female lay disciple, 116 
 Sangamaka, a god, 35 
 Sangamas'dri, a teacher, 181 
 Sangara, a city, 228 
 Sangata, a householder, 124 
 Sanketa, a city, 117 
 Sarasvati, a goddess, 69 
 'Sarva Darfana Sangraha," The, 
 
 xi., xii. note, xiii. note, xvi., 
 
 notes 21, 23, 40, 175, 212 
 Sarvarthasiddhi, abode or world, 85 
 Satya^ri, a householder's wife, 158, 
 
 159 
 Saudharma world, 34, 35, 55, 97, 
 
 169, 179, 211, 227, 229, 230 
 
253 
 
 Schmidt, Dr., xxiii., 28 note 
 Sechanaka, an elephant, 176, 178, 180 
 Shakespeare's ' Tempest ' and 
 
 ' Henry IV.,' notes 103, 119 
 Siddhapura, a city, 42 
 Siddhas, or semi-divine heinga of 
 
 great purity and holiness, 200 
 Siddhasena, the poet, 191, 192 note, 
 
 240 
 Siroha, a king, 196 
 Simhadhvaja, a king, 53, 55, 56, 59 
 Simhake^arin, a hermit, 210, 212 
 Simhapura, a city, 33 
 Simharatha, a prince, 115, 117 
 Sindhu, a river, 193 
 Sipra river, 147, 197 
 Sita, the wife of Bama, carried off 
 
 by E4vana, xx., 14, 17 
 Soma^ri, a princess, 82-84 
 Somadeva, the compiler of the 
 'Kath4 Sarit Sagara,' xii. and 
 note 
 Sop4ra, a city, 150 
 Sthal49raya, a village, 85 
 Sthiilabhadra, a Jain ascetic, 191, 
 
 192 note, 240, 241 
 Stokes', Miss, 'Indian Fairy Tales,' 
 
 notes 35, 65, 195 
 Strassburg, vi., 240 and note 
 Subhadra, a merchant's daughter, 
 
 82,84 
 Subhadra, a town, 130 
 Subhima, a Mng, 133, 134 
 Subuddhi, a minister's son, 148 
 Su(;arman, an ascetic, 131 
 Sudarfana, a queen, 117 
 Sudar9anapura, a city, 18, 24, 25 
 Sudatta, a merchant, 73, 126 
 Sudhana, a merchant, 70, 71 
 Sugriva, a city, 142-144 
 Sugupta, a monk, 15 
 Sujasa, a merchant's wife, 169 
 Sujasa, a Tlrthankara, or prophet, 
 
 145, 239 
 Suko9a, a Mng, 124 
 
 Sulasa, a witch, 105, 107, 110, 114 
 Sumangal^, a queen, 192 
 Sumantrin, a minister, 47 
 Sumitra, a prince's friend, 125-130, 
 
 135-139 
 Surnsumarapura, a city, 220, 222 
 Sunanda, a fisherman, 168, 169 
 Sunanda, a lady, 34 
 Sunanda, a queen, 192, 194 
 Sundara, a king, 29, 72 
 Sundari, a merchant's daughter, 
 
 147 
 Sundari, a princess, 192, 195 
 Sundari, a queen, 195 
 Supratishtha, a city, 78 
 Siira, or Jayasiira, a Vidyadhara 
 
 king, 53-56 
 Siiradeva, an architect, 150 
 Siirana, a king, 142 
 Surangada, a king, 125 
 Surapura, a city, 55, 56 
 Suraraja, a B4jput, 31 
 Siirasena, a king, 59, 61, 62 
 Surasundara, a king, 37, 40 
 Surasundara, a king, 98, 105, 110, 
 
 112, 114, 115 
 Suratilaka, a city, 146 
 Siiravega, a Vidyadhara prince, 142, 
 
 144, 145 
 Siiri, a Vidyadhara, 49 
 Suvarnadvipa, a town or country, 
 
 29 
 Suvega, an ambassador, 193 
 Suvega, a Vidyadhara, 144, 145 
 Suvrata, a female ascetic, 14, 15, 
 
 24,25 
 Suvrata, a holy hermit, 183 
 Suya^as, a queen, 98 
 Svayamprabha, a princess, 142 
 
 T. 
 Takakusu, Mr. J., xx. and note 
 Taksha9ila, a city, 123, 200 
 Tamrachuda, a king, 185-188, 190 
 ' Tantrakhy&na,' The, 131 note 
 
254 
 
 Tapasapura, a city, 210, 212, 213, 
 
 215, 217, 227, 237 
 Tartar, xvii. 
 
 Telepliron, a student, 151 note 
 ' ThuBaj4taka,' The, 177 note 
 Tirhut, ix. 
 Tirthankara, i.e., a Jain prophet, 
 
 ix. note, xii. note, 84, 85, 99, 145, 
 
 178, 191 note, 196 note, 213, 237 
 Trigala, mother of the Jina Vard- 
 
 hamtoa, or Mahavira, viii. 
 
 U. 
 
 Udaya, a prince, 177 
 
 Udayi, a king and last royal saint, 
 175 
 
 Ujjayini, a town and province, 67, 
 95, 118, 119, 147, 160, 157, 197 
 
 Ukkarada, a hermit, 234 
 
 Upanishads, Philosophy of the, x. 
 
 ' TJttar&dhyayana Siitra,' The, 236 
 and note, 239, 240 
 
 ' Uv^saga Das&o,' the text-book 
 containing precepts for Jain lay- 
 men, viii. note, ix. note, xi., xiii. 
 note, XV. and note, notes 2, 6, 30, 
 36, 54, 79, 85, 89, 96, 107, 117, 
 122, 179, 191 
 
 V. 
 
 Vaibh4ra moimtain, 122 and note 
 Yniqill, a city, viii., 178, 180, 183 
 Vaidehi, a queen, xx., 177 note ' 
 Yait&dhya mountain, 21, 22, 35, 38, 
 
 53, 142, 145, 184, 189 
 Vajravega, a Vidyidhara, 34 
 Vakulamati, a princess, 32, 34 
 Vamana, incarnation of Vishnu, 12 
 
 and note 
 Varad&ma, a holy place, 192 
 Varadatta, a merchant's son, 73 
 Vararuohi, story of, 164 and note 
 Vardhamana, or Mah&vira, the 
 
 twenty-fourth Jina, viii. and note 
 Yasanta, a caravan leader, 216, 227 
 
 Vasantadeva, a merchant, 70-78 
 Vasantapura, a town, 3, 156, 157 
 Vasantatilakfi., a hetcera, 151 
 V4santi, a wife, 9 
 V&sava, a Vidy&dhara, 88 
 Vasavadatt4 of Subandhu, 39 note 
 Vasudeva, a Br&hman, 9 note, 12 
 Vasudhari, a merchsint's wife, 131 
 V4sula, a queen, 98 
 Vasutejas, a king, 148, 239 
 Vasuvega, a Vidy4dhara, 142 
 Vi9vabhuti, an abbot, 102, 103 
 Vidarbha, a country, 195, 205, 224 
 Videha, a kingdom, viii., ix. xxi. 
 Vidiiratha, a king, 39 
 Vidy4dhara, A, or The, 18,21, 22, 30, 
 34, 37-39, 49, 60, 51, 54, 58, 59, 
 62, 142-144, 184, 188-190, 194, 
 224 
 Vidy&dharas, The, 84, 49, 138, 148, 
 
 189, 190, 191 
 Vidyadhari, A, or The, 51, 143, 206, 
 
 239 
 Vidyutprabha, a Brihman's daugh- 
 ter, 85, 86, 97 
 Vidyutprabha, a queen, 102 
 Vihalla, a prince, 175, 176, 178-180 
 Vijaya, a merchant's daughter, 131 
 Vijayapura, a city, 126 
 Vijayavarman, a king, 64, 67, 69 
 Vikramaditya, a king, 149 note, 192 
 
 note 
 Vikramasena, a king, 65, 66 
 Vikramaya9as, a king, 82 
 Vil^savatl, a queen, 37 
 Vimalabodha, a teacher, 174 
 Vinayandhara, a spiritual teacher, 
 
 85 
 Vindhya forest, 15, 24 
 Vindhya mountain, 166 
 VinitA, a town, 192, 193 
 Virachandra, a saint, 94 
 Viramati, a queen, 228, 229 
 Vir&ngada, a prince and king, 125, 
 128, 138, 139 
 
255 
 
 Virgil's ' jEneid,' 69 note 
 Vishd, a daughter, 172 
 Vishnu, a god, 12 note, 15 
 VishnuQri, a princess, 61-63 
 
 W. 
 
 Weber, Professor, notes v., 2, 20, 
 27, 55, 104, 122, 179, 184, 204, 
 235, 238, 240, 243 
 
 Wheeler, Mr. Talboys, xx. 
 
 Wilson, Professor Horace Haynaan, 
 viii. note, xiii. note, 71 note 
 
 X. 
 
 Xenophon's ' Anabasis,' 75 note 
 
 Y. 
 
 Ya9obhadra, a prince, hermit, saint. 
 
 and spiritual teacher, 13, 15, 17, 
 210-212, 215, 235 
 YaQobhadr^, a wife, 14 
 Ya9odevf, a daughter, 94 
 Ya^odevi, a householder's wife, 191 
 Yaksha, A, or The, 32, 126, 127, 233, 
 
 234 
 Yaksha Asita, The, 32, 34 
 Yaksha Qankha, 74, 77 
 Yaksha Dhanada, 189 
 Yaksha Kapardin, 2 
 Yakshas, 2 note, 200, 234 
 Yama, a deity, the Hindu Pluto, 
 
 114, 115, 171 
 Yamun&, or the river Jumna, that 
 
 joins the Ganges [Gang4] at 
 
 AUahabad, 218, 242 
 Yugab&hu, a prince, 18, 19, 21, 23, 
 
 24 
 
GENEKAL INDEX. 
 
 A. 
 
 Abbot, 102, 103, 227 
 
 Abstinence, 182, 191 
 
 Actions, 185, 186, 190, 218, 231 
 
 Actress, presents given to, 16 
 
 Admonitions, 104, 120 
 
 Adoration, the formula of, 21, 29, 
 
 123, 124, 146, 213, 214, 232 
 Affection, 45, 128 
 Affliction, 214 
 
 Air, travelling through the, 49, 58 
 Alms, 182 
 Amulets, 45, 237 
 Anger, 211, 231 
 Animal transformation, 130 note, 
 
 135 
 Apes, 50, 133, 134 
 Architect, 150 
 Arrogance, 191 
 Arrows, xix., 179, 180 
 Asceticism, 24, 28, 30, 33, 84, 85, 
 
 103, 118, 145, 146, 160, 179, 181, 
 
 184, 209, 232 
 Ascetics, 103, 112, 131-134, 146, 
 
 147, 157, 170, 182, 209-211, 227 
 Aspirations, 112 
 Astrologers, 110, 112 
 Avarice, 12, 13, 240 
 
 Banyan-tree, 147, 157-159, 163, 164, 
 166, 205, 207, 213 
 
 Beans, 177 
 
 Bees, 54, 87, 199 
 
 Betel, 74, 77, 142, 143, 209 
 
 Birds, xviii., 29 and note, 30, 163, 
 
 164 
 Births, allusion to previous or 
 
 former, 9, 11, 33, 56, 63, 69, 97, 
 
 109, 117, 146, 149, 156-159, 164, 
 
 174, 191, 211, 217, 223, 228 
 Births, future, ix.-xi., 9, 211 
 Body, the home of impurities, 20 
 Boons, 67 
 Bracelets, 26, 27, 152-154, 173, 176, 
 
 178 
 
 C. 
 Camels, 87, 98, 102, 130, 135, 137, 
 
 138 
 Camphor, 142, 165 
 Candles used in worship, and the 
 
 benefits derived therefrom, 64, 70, 
 
 232 
 Caravans, 95, 207-210, 213, 214, 
 
 228 
 Cardamoms, 142 
 Cat, 156 
 Cemetery, 81 
 Chaityas, i.e., Jain temples, or 
 
 sacred shrines, 22, 24, 34, 42, 100, 
 
 101 
 Charcoal, 165 
 Chariots, 190, 396, 202-204, 223- 
 
 225 
 
257 
 
 Charity, 162, 191 
 
 Charms, 102, 153, 211 
 
 Chastity, xiii., xiv., 160, 198, 204, 
 
 207, 209, 212, 215, 220, 232 
 Circles, magical, 67, 68 
 Circulation of Jain stories, xvii. 
 Circumambulation, 23 and note, 
 
 27 
 CoUyrium, 103, 130, 135, 137, 172 
 Compassion, 117, 123, 168-170, 174, 
 
 232 
 Contemplation, 212 
 Cooking, 221, 222, 226 and note 
 Corpse, 147, 151, 153, 155, 159 
 Courage, 136, 208 
 CoTetoiisness, 165, 231 
 Crimes, 12 
 Crow, 165, 186 
 
 D. 
 
 Death described, 20 
 Deceitfulness, 11 
 Deer, 203, 209 
 Defilement described, 55 
 Delusions, five, 160, 211 
 Demon, 148, 149, 156, 159, 239 
 Dinaras, 80, 81, 151 
 Disappearance of things all of a 
 
 sudden, 7, 9 
 Discus, 192, 194 
 Diseases, 12, 36, 187 
 Dogs, 134 note, 170 
 Dreams, 72, 73, 77, 206, 212, 225 
 Drona, a measure, 45 
 
 E. 
 
 Elephants mentioned, 4, 17, 24, 65, 
 66, 74, 77, 83, 87, 98, 99, 128, 
 141, 142 and note— 145, 155, 176, 
 178, 180, 193, 196, 198, 207, 220, 
 221, 223 
 
 Emancipation, final, 146, 212 
 
 Enmity, 32, 194 
 
 Entering the body of another, 38-41 
 
 Executioners, 108, 109 
 
 Exhortations, 145 
 Eyes, 163-165, 187, 188 
 
 F. 
 Fables, Indian and Greek, xvii. 
 
 note 
 Fasting, xii., 116, 191 
 Fires, sacred, 210 
 Fish, xviii., xix., 169, 174, 224 
 Flesh, xviii., xix., 106-108, 177 
 Flowers, 111, 127, 141, 142 
 Folk-lore, vii., xvii., xx. 
 Folk-lorists, xix. 
 Food, 96 and note, 104, 131 
 Food offerings, 60, 61, 63, 64, 232 
 Forest described, 140, 141 
 Form changed by plunging into 
 
 water, 50 
 Fortune described, 25 
 Fruits, 105 and note, 225 
 Funeral, 103 
 
 G. 
 Gambling, 201, 202, 215, 220, 227, 
 
 231, 232 
 Gardens, 87, 88, 91-93, 96, 97 
 Garland of selection, 39, 197 
 Generosity, 161 
 Ghatika, a measure of time, 42 and 
 
 note 
 Gifts, 70,. 78; 79, 191, 198 
 Goodness described, 4 
 Grain, offering of whole, 42, 46, 232 
 Grazer of cattle, 78, 79 
 
 H. 
 
 Hair, 177, 187, 226 
 
 Heaven, 35, 55, 159 
 
 Herbs, xx., 44, 69, 114, 115, 164 
 
 Hermits mentioned, 22, 23, 27, 30, 
 40, 41, 51, 52, 54-57, 59-61, 71, 78, 
 79, 84, 94, 101-104, 107, 110-112, 
 114, 115, 119, 120, 123, 124, 132, 
 142, 145, 156-159, 166, 168, 170, 
 171, 175, 176, 180-183, 191, 199, 
 203, 209-211, 218, 228-231 
 17 
 
258 
 
 Heron swallows grains of gold, 122, 
 
 123 
 Hetsera, 150-152,. 180, 182 
 Horses, 4, 31, 32, 8,3, 98, 99, 102, 
 
 128, 143, 155, 193, 196, 198, 223- 
 
 225 
 Hospitality, 126 and note 
 Household duties, 85, 86, 95 
 Human beings changed into 
 
 animals, a.nd. vice-versdj 50, 135 
 Human sacrifices, 48 and note, 49 
 Hunchback, 219-226 
 Husband, quaUties of a, 38 
 Hymns of praise, 101, 145 
 
 I. 
 
 Iguana, 214 
 
 Incarnate, 125 
 
 Indulgence, 157 
 
 Invisible, 'rendered, 103 and note 
 
 J. ' 
 Jackals, xviii., xix., 158, 204 
 Jaina doctrines, ix.-xvi. 
 Jewels, the three, viz., right faith, 
 
 right knowledge, and right con- 
 
 ducti xii., xiii. 
 Jewel, wishing, 125 and note, 127- 
 
 129,- 137, 139 
 
 K. 
 Kalpa, or world of the gods m 
 
 Jaihism, 23, 27 and note, 238 
 Kash&ya, or passion, 160 note, 239, 
 
 240 
 Kevalajnana, or the very highest 
 
 kind of knowledge, 234, 236 
 Kevalin, i.e., one who has obtained 
 
 unlimited knowledge, xii, and 
 
 note, 55, 57, 59, 117, 195, 210, 
 
 211, 237 
 Knowledge, absolute, xii. and note, 
 
 117, 143, 144, 146, 192, 195 
 Knowledge, kinds of, xii. and note, 
 ' 23, 24, 55, 57, 58, 63, 156 and 
 
 note 
 
 Knowledge, limited, xii. and note, 
 
 217, 241 note 
 Knowledge, supernatural, 57, 114, 
 
 226, 228 
 Knowledge, unUmited, 212 
 
 : L. 
 Lake, 100, 146, 157 
 Lamentations, 105, 109, 111 
 Layman, the Jain, xiv., xv., xvi., 
 
 236 
 Leper, 186-189 
 Life, former, 78, 116, 117, 139, 146, 
 
 158 
 Lion, 205, 207 
 Living beings, or creatures, xiii., 
 
 xiv., 174, 232 
 Lotus, 31, 101, 112 note, 146 
 Love, 14, 15, 39, 58, 59, 74, 75, 77, 
 
 82, 88, 112, 131, 137, 154, 172 
 Lyre-playing, the, 65 ; effects pro- 
 duced, 66 
 
 M. 
 Magic, 67, 68, 136, 209 
 Maidens, 100, 131-138 
 Mango-tree and fruit, 50, 167, 206, 
 
 225 
 Manuscripts used by the translator 
 
 and annotator, defined as A, B, 
 
 C, D, Professor Bendall's, etc., 
 
 xxi., xxii., 233-243 
 Marks on the body, 170 
 ! Marriage, 172, 178 
 Meditation, 36, 37, 158, 160, 194, 
 
 209, 232 
 i Medium, the, xx., 69 and note 
 Mendicant, 33, 188, 184 
 Mercy to all living things, 228 
 Merit, power of, 127, 148 
 Merit, reward of, 70, 71, 189, 140, 
 
 189, 190, 191, 231 
 Metempsychosis, ix., x. and note 
 Migration of symbols, xvii. and 
 
 note 
 Migrations of the soul, 40 and note 
 
259 
 
 Milk, 191, 219, 230 
 
 Miser, 80 
 
 Moksha, i.e., emancipation from 
 
 rebirth, or absolute release, xi. and 
 
 note', xii. 
 Monastery, xvi. ' - 
 Money, necessity of, 12 
 Monk, the Br&hman, 33 note 
 Monk, the Jain, xiii., xiv., 235, 
 
 236 
 Monkeys, 129 
 Moon, 195 
 
 Mortifications, 229 and note 
 Muhurta, a measure of time, 52 
 Munificence, 160, 161, 184 
 Music, 120, 199 
 Musical instruments, 53 
 Myth, xvii. note 
 
 N. 
 Necklace, 38, 40, 176, 178 
 Nirvana, or absolute release, or 
 
 eternal rest, xi., xiv. note 
 Novels, Greek and Indian, xvii. 
 
 note 
 Nunneries, xvi. 
 Nuns, xvi. and note 
 Nymphs, 127, 141, 149, 189 
 
 0. 
 
 Offerings to the Jina, 53, 59 
 Ointment, 130 note 
 Omen, 75 
 Oppression, 119 
 Opulence, 2 
 
 P. 
 Parrots, ,29, 42, 43, 50, 52, 58, 56, 57, 
 
 166, 232 
 Passion, 1, 3, 5, 59, 176, 228, 231, 
 
 239 
 Peacocks, 168, 184 
 Penance, 58, 84, 116 
 Perfumes, 53, 56, 232 
 Persecution, 119 
 Perseverance, 139, 140 
 
 Plague, 169, 170 '•"• 
 
 Plant which turns a womaii into a 
 
 man, 110 and note ' 
 Plantains, 19, 81, 196 ' ' 
 Ploughman, story of tiie, 59-64, 232 
 Poison, 89, 90, 102,' 118, 119, 153, 
 
 157, 167, 172, 178,' 219 
 Pohcemen, 157, 158, 214 
 Postures practised by hermits and 
 
 ascetics, xiv., 6, 8, 13 and note, 
 
 118, 128, 175, 195, 199, 201, 217 
 Poverty, 1, 8, 63, 124 
 Prakrit, xvi.j xxii., 233, 238, 240, 
 
 241, 243 
 Prediction of the future, 148 
 Pride, 191, 198, 195, 198, 211, 232, 
 
 240 
 Prognostics, 132 
 Prosperity from compassion for 
 
 living creatures, 174 
 Pimning verse, 37 
 Pyre for burning, 155 
 
 R. 
 Sain, 80 
 
 Eaincloud, 3 and note 
 Eainy season described, 3 
 Eehgion, 59, 124, 146, 174, 190, 191, 
 
 204, 210-212, 217, 228, 229 
 Eehgion, discourses on, 85, 116, 211 
 Eeligious instruction, 116, 156, 228 
 Eeligious meditation, 120 
 Eehgious vi^orks, 24, 28, 96, 220, 
 
 229 
 Eenunciation, spirit of, xiii., xiv., 
 
 16, 99, 115, 119, 125, 145, 146, 
 
 157, 158 
 Eice, 177, 191 
 Eishis, or sages, 103, 281 
 Root to restore life, 44, 45 
 
 S. 
 ' Sacred Books of the East,' xv. 
 
 note, XX. note, 177 note 
 Sacred formula, 144 
 Salvation, xi., xvi., 160, 212, 213 
 
260 
 
 Sandal-WQod, 45, 47, 49, 128 
 Sanscrit, vij., xvi., xx., xxiii., 236 
 
 note, 237-241, 243 
 Sarasa, or Indian crane, 31 '*' 
 Sciences, 144 ^ 
 
 Season, things done in, 17 
 Sermons, 94, 145, 175, 190, 210, 212 
 Serpent prince; 89^ 9l/93, 97 
 Serpents, 102, 129, 157, 167, 203, 
 
 207, 210, 219 
 Ships, 28-30 
 
 Sins, xiii., xv.J 146, 160, 23^, 239 
 Sins, four, described, 40- 
 SmeU, 56, 57 
 8;iakes, 86, 87 note, 92 
 Sneezing, xx., xxii^75 and note 
 Solitary state is great pleasure, 26, 
 
 36 and note 
 Soothsayer, 1^, 145, 148 
 Sorrows, 12, 50, 208, 217 
 Souls, xi., xiii., xviii., 158, 1§0, 169, 
 
 230 
 SpeDs used, 44, 67-69, 76, 133, 136, 
 
 144, 153, 154, 164 
 Spiritualistic stance, xx. 
 Starvation, xiv., xv., 211, 231 
 Statue, 149, 150 
 Sttipa, or mound, 183, 184 
 Suicide, 29, 41, 73, 104, 113, 235 
 Sun, 195, 197, 202, 205, 217 
 Supernatural power, 58 
 Svayamvara, the selection of a hus- 
 band by a princess at a public 
 assembly, 39, 62, 65, 66, 196, 197, 
 223, 224 
 Swan, 165, 184, 186 
 Sweetmeats, 88, 89, 118, 119, 131, 
 170, 
 
 T. 
 
 Teacher, 181, 184, 191, 228, 232 
 Temple, 149, 150, 154, 174 
 
 T^s, 98 
 
 :ftiief, 125, 126, 158, 205, 214, 215, 
 ' 217..V 
 
 Thought, speed of, 114 
 Throbbing of the limbs, 75, 111 
 Tigers- 149, 150, 154, 174 
 Trade, 80 
 
 Transmigration, of souls, ix., x., 
 158 
 
 V. 
 
 Valour, 129, 148 
 
 Vampires, 153 and note 
 
 Vice, 162, 163 
 
 Virtue, 17, 18, 28, 96, 98, 117, 160, 
 162, 163, 205 
 
 Vows taken, 3, 10, 11, 13, 14, 15, 
 17, 26, 33, 35, 40-42, 55, 58-60, 
 78, 84, 85, 97-99, 115, 117, 118, 
 IflO, '122, 123, 142, 144-146, 
 149, 157, 159, 168, 174-176, 180, 
 192, 199, 209, 211, 212, 215, 219, 
 230 
 
 Vows, the five, xiii., xiv. 
 
 Vows, the twelve, 79 and note, 191 
 and note 
 
 W. 
 
 Wealth abused, 8, 10 
 Wine, 177 
 Wishing-stone, 139 
 Witch, 44, 45, 105, 114, 153 
 Women, xvi., 181, 188, 189 
 Worship, XV., 1-3, 5, 6, 53, 63, 64, 
 101", 173, 231, 232 
 
 ' Zeitschrift der Deutschen Morgen- 
 landisohen Gesellschaft,' 233, 239, 
 240 and note, 241 
 
 V1LLI.no and suns, PBIMTKRS, OUILDFOBD. 
 
r:-^2Wvz.