p »[ i I ' NOV ^^«^ lo-j,- Jmsiois P->L Section THE LIFE AND STORIES OF THE JAIN A SAVIOR V.'°'''''^ PARCVANATHA BY MAURICE BLOOMFIELD Professor of Sanskrit and Compara-tive Philology in the Johns Hopkins University baltimore The Johns Hopkins Press 1919 J. H. FDRST COMPANYj PRINTERS BALTIMORE CONTENTS PAGE Preface ix Introduction 1 Digest of Bhavadevasuri's Parsvanatha Caritra 25 Sarga the First Invocation of Arhats and Divinities 25 Frame story : The brothers Kamatha and Marubhuti 25 Story of Lalitanga and his servant Sajjana 26 Parable of the hunter who was moved to compassion 28 Story of Lalitanga, continued 29 Fable of the swan and the crow 32 Story of Lalitanga, continued 33 Story of the parrot that brought the fruit of immortality .... 34 Story of Lalitanga, continued 35 Story of the Qravaka Gandhara who rejected magic art. . . . 36 Story of Lalitanga, concluded 38 Frame story: The enmity between the brothers Kamatha and Marubhuti 38 Two parables 40 Frame story: The enmity between the brothers Kamatha and Marubhuti, continued 41 Sarga the Second Frame story : King Kiranavega 43 Story of Prince Bhima and his friend Matisagara 44 Parable of the six men who started to destroy a hostile village 44 Story of King Naladharma and the deer 45 Parable of the illusory deluge 45 Story of Ejng Naladharma and the deer, continued 47 Story of Prince Bhima and his friend Matisagara, continued. The wicked Kapalika 47 iii iv Contents PAGE Story of Prince Bhima and his friend Matisagara, continued. Qibi motif 51 Story of mother and son punished for cursing one another by implication 54 Parable of the impatient beggar who went to hell 56 Story of King Vasu who violated the truth 56 Story of the thief who was destined to die like Absalom. Unavertable fate 60 Story of the chaste royal pair Sundara and Madanavallabha 63 Story of the miserly merchant Dhanasara 67 Story of the two brothers, one stingy, the other generous. ... 68 Story of the merchant Kubera and Qri, the goddess of For- tune : The gold-man 69 Story of the miserly merchant Dhanasara, continued 70 Brahman and dish of grits 71 Frame story : Kiranavega's conversion and death 71 Saksa the Third Frame story: King Vajranabha and his infidel cousin Kubera 73 Story of King Vikrama as parrot 74 Simile of the three skulls, illustrating discretion 79 Story of King Vikrama as parrot, continued 79 Episode, illustrating the superiority of soul purification over meritorious deeds 80 Story of Kjng Vikrama, concluded 81 Story of Sumati, the evil-minded, whose vices were corrected by discernment '. 83 Story of Prabhakara and his king, wife, and friend 86 Story of King Harigcandra's courageous endurance 91 Frame Story: Conversion of Vajranabha and Kubera, and death of Vajranabha 103 Saega the Fourth Frame story: Story of the Emperor Suvarnabahu (with Qa- kuntala motifs), and his death 104 Saega the Fifth Frame story : Early life of the Arhat Pargvanatha 108 Contents v Sarga the Sixth PAGE Frame story: Marriage and later life of the Arhat Par^va- natha 113 Episode of the Brahman Datta who was afflicted with leprosy 116 Frame story : Life of Pargvanatha, continued : Meghamalin's attack and conversion 117 Frame story : Life of Pargvanatha, continued. Sermon on the fourfold dharma 118 How Dhanamitra acquired respect for knowledge 119 Parable showing how Eohini managed her pancaka of rice. . 120 How Dhanamitra gained respect for knowledge, continued. . 121 Story of the pardoned thief Vasanta 122 Story of the four merchants' sons, and of Sundara 124 Story of the minister who found happiness after his wife's death 125 Story of the four merchants' sons, continued 126 Parable of the golden peacock feather 127 Parable of the monkey-pair who became human 127 Story of the four merchants' sons, continued 127 Story of the girl who died because she had four wooers 129 Story of the four merchants' sons, concluded 130 Frame story : Pargvanatha continues his sermon on dharma 130 Story of Madanarekha and her son Nami. David and Uriah 130 Story of the Cakravartin Sanatkumara 136 Previous births of Sanatkumara and the Yaksa Asita 138 Story of the Cakravartin Sanatkumara, concluded 139 Story of the two princes Pundarlka and Kandarika 142 Frame story : Life of Pargvanatha, continued 144 Sarga the Seventh Frame story : Life of Pargvanatha, continued 145 The adventures of Princes Amarasena and Varasena 145 The faithful Parrot couple, and the son who fell in love with his own mother 151 Story of Vanaraja, the waif who became king 157 Parable of the selfish religious and the unselfish Pulindra. . 161 Parable of the man who wished to rid himself of his vixen wife 163 vi Contents PAGE Allegory of the four friends on the treasure island of human existence 164 Frame story : Life of Pargvanatha, continued 166 Sarga the Eighth Story of the misogynist Sagaradatta who was redeemed by a clever woman 168 Story of the four pupils who, even tho sinning, obtained per- fection 170 Story of Bandhudatta 170 Prenatal history of the thief in the guise of an ascetic 174 Story of Bandhudatta, continued 175 Story of Bandhudatta's former lives 177 Story of Qrigupta, gambler, thief, and murderer, who was ultimately redeemed 178 Parable of the pitcher that fell from the old woman's head. . 180 Story of Bandhudatta, concluded 180 Frame story : Life of Pargvanatha, concluded. His nirvana 181 Additional Notes: Note 1, to p. 29 : Promise to return 183 Note 2, to p. 30 : Overhearing 185 Note 3, to p. 30 : Proclamation by drum 185 Note 4, to p. 30 : Princess and half the kingdom 186 Note 5, to p. 31 : On a certain aspect of the overhearing motif - . • 186 Note 6, to p. 31 : Miraculous cures 187 Note 7, to p. 32 : Hansa bird and crow 187 Note 8, to p. 34 : Biter bit 188 Note 9, to p. 39 : Lecherous ass 188 Note 10, to p. 44 : Dreams as auguries 189 Note 11, to p. 45 : Eating grass 191 Note 12, to p. 47 : Wicked ascetics 191 Note 13, to p. 51 : Qibi motif 193 Note 14, to p. 52 : Animated statues and dolls 192 Note 15, to p. 52 : Marriage with a low-caste person 195 Notel6, top. 57: The sin of sacrificing a dough cock (pistakurkuta) 195 Contents vii PAGE Note 17, to p. 62 : Poison-damsel 198 Note 18, to p. 62 : Pragmatic gloka 199 Note 19, to p. 64 : Josef and Potifar's wife 199 Note 20, to p. 65 : Pancadivya,dhivasa 199 Note 21, to p. 68 : Goddess Fortune 202 Note 22, to p. 69 : Gold-man 202 Note 23, to p. 69 : Barber and potter 202 Note 24, to p. 83 : Childlessness , 203 Note 25, to p. 88 : Doliada, or pregnancy whim 204 Note 26, to p. 89 : Horse with inverted training 204 Note 27, to p. 100 : Human sacrifices 205 Note 28, to p. 131 : David and Uriah 206 Appendix I : Proverbs and Proverbial Expressions 208 1. Proverbs quoted in Bohtlingk's Indische Spriiche 209 2. Stanzas which either are proverbs, or are, more or less, like proverbs 211 3. Some proverbial expressions 217 Appendix II : The language of Pargvanatha 220 1. Prakrit influence 220 2. Lexical matters 224 3. Proper names 234 4. Grammatical matters 237 Text Corrections 240 Indexes ^43 1. Index of Names 243 2. Index of Subjects 350 PEEFACE The publication in India, in the year 1912, of Bhavade- vasuri's Pargvanatha Caritra opens out, for the first time, a more connected and complete account of the life and supposed teachings of the penultimate Jaina Tir- thamkara, or Savior, ParQva or Pargvanatha. The lives of the twenty-two Saviors preceding Par§va are pure myth. The last Tirthamkara, Vardhamana or Nirgran- tha Jnatrputra,^ best known as Vira or Mahavira, pre- sumably a historical personage, regarded by the Jainas as the real founder of their religion, is supposed to have lived either in the last half of the sixth, or in the first half of the fifth century b. c. ParQvanatha is said to have preceded Vira by only 250 years,^ a passably mod- erate time, as Hindu time conceptions go. But beyond the persistent and, on the whole, unitarian character of his story and his teaching, there is little to show that he was an historical personage. Be this as it may, the doctrines ascribed to Pargva are fundamental in Jaina religion, and Pargva's personality figures large in the Jaina legend and in Jaina consciousness. The life of Pargva, including his nine pre-births, as presented in Bhavadeva's work, is the first complete account of Par§vanatha published to the Western world. And his account of Par§va's life, along with the many stories woven into it, adds to the chain of Hindu fiction books a jewel of no mean price. * Prakrit Nataputta or Nayaputta, turned erroneously into Sanskrit Jfiataputra or Jfiatiputra; in Sanskrit the correct JSatrputra does not fig- ure. See Jaco'bi, Indian Antiquary, ix. 158 flf. * The Jainas say that he was born 817 b. c. ix X Life and Stories of Pargvandtha Were it not for the other chronicles of Pargvanatha, whose manuscripts are scattered thru Indian and Euro- pean libraries,^ the text which I treat here would call for a complete translation and elaboration. Yet such a treat- ment, undertaken without reference to the parallel ver- sions, would remain not much less fragmentary than that presented here. For these versions, in the light of other experience, would not only clarify one another recipro- cally, but they suggest a synoptic edition of the Parcva- natha Caritras as the only ultimately satisfactory schol- arly end. Operations along this line are precluded by the present world conditions. In lieu thereof it has seemed to me well to promote a preliminary familiarity with the Par§vanatha cycle. The body of this essay consists of a full digest of the frame story and the illustrative stories which are boxed in, in the usual exigent Hindu fiction manner. The frame story contains the fullest extant account of the Jain Savior Pargvanatha's life, preceded by a series of nine pre-births, beginning with the two hos- tile brothers Marubhuti (the ultimate ParQva) and Ka- matha (the ultimate Asura Meghamalin). These pre- births are described with the meticulous care of a chron- icle of real life, and with the sincerity of a devout believer. The hostility of the two brothers is carried on thru all pre-births; in each of them the incarnation of Kamatha kills the incarnation of Marubhuti, until Maru- bhuti 's soul ripens into that of the Savior Pargva, and until Meghamalin is converted to the worship of Par§va. The intercalated stories count among the best of Jaina fiction. One of these, namely, ' Vikrama's adventures in the body of a parrot,' I have translated in full and elabo- rated on pp. 22-43 of my paper, ' On the art of entering » See p. 1 ff . Preface xi another's body,' in the Proceedings of the American Philosophical Society, vol. lvi, pp. 1-43. This is no better than many others, e. g., the story of King Harigcandra's courageous endurance, 3.556 ff. ; or the story of Vanaraja, the waif who became king, 7.501 ff. The present work gives a sufficient account of them all. The stories as a whole, as well as the individual motifs which enter into them, are accompanied or illustrated by references to parallels, on a scale perhaps not attempted hitherto in connection with any fiction text. A good many of these remarks proved to be too cumbersome to incorporate as foot-notes on the pages of the story itself ; they are rele- gated to a rubric of Additional Notes, following immedi- ately after the main text. The Digest of the Stories, the main part of the work, is preceded by an Introduction which deals briefly with the sources of the ParQva legend, and then epitomizes the legend itself. In this way the frame story of ParQva is marked off from the incidental or emboxed stories. The Pargvanatha, is, however, not only a story text, but also a sort of Niti-gastra, or ' Book of Moralities.' A thousand or more niti-stanzas, follow the entire range of Jain morality, beginning at the top with dharma (religion), and going downward thru niti (conduct or tact) to artha (worldly wisdom), and kautilya (shrewd- ness or trickery). Many of these stanzas belong to the floating stock, long familiar thru Bohtlingk's Indische Spriiche, and many that are new are just as shrewd or racy as the old. A brief account of the substance of this niti is given in Appendix I. Further, the language of the book is rich in new materials: The influence of the Prakrit languages, the primary literary vehicle of the Jains, is at work in the otherwise excellent Sanskrit of the author. The text is xii Life and Stories of Pdrgvandtha unusually liberal in its use of new words and expressions. Some of these are known to the native Lexicografers and Grammarians; others are explained by the Editors of the text; yet others must be made out more or less precisely from the connection, or by intuition. There are also, as might be expected a large number of new proper names, personal and geographical. These matters are treated in Appendix II. The text, on the whole, is not edited badly, tho the Editors themselves print a long list of corrections. I have added some 75 corrections of my own which, I hope, will prove advantageous for a final critical edition, as well as for the sense of the stories. Maurice Bloomfield. INTRODUCTION This essay is based upon Qri Bhavadevasiiri's ParQva- natlia Caritra, edited by Shravak Pandit Hargovinddas and Shravak Pandit Bechardas (Qravakapandita-harago- vindadasa-becaradasabhyarii samgodhitam) . Benares, Virasamvat, 2048 (a. d. 1912). Professor Leumann, in his List of Digambara Manuscripts in Strassburg, WZKM. xi, p. 306, mentions an Oxford ms. of a ParQva- natha Caritra by Sakalakirti.^ A manuscript of the same work by the same author is also catalogued by R. G. Bhandarkar, in his Report on the search for Sanskrit manuscripts in the Bombay Presidency (Bombay, 1887), in the list of Digambara mss. (pp. 91-126, nr. 12). A third Pargvanatha Caritra, by Udayaviragani, is cataloged by Rajendralalamitra, in his Catalog of Sanskrit Manu- scripts in the library of the Maharaja of Bikaner (Cal- cutta 1880), nr. 1502; and a fourth, by Manikyacandra, on pp. 157-164 of Peterson's Third Report on search of Sanskrit Manuscripts in the Bombay Circle (Bombay 1887). J. Burgess, Indian Antiquary, ii. 139, note, has the following statement: '' It (namely, the ParQvanatha Caritra) was written by ' Briddha Tapa Gacha ' in Sam- vat 1654, and occasionally calls this Jaina by the name of Jagannatha. — Delamaire, Asiat. Trans, vol. i, pp. 428- 436." As the Asiatic Transactions are not accessible, I * According to C. M. Duff, The Chronology of India, p. 260, one Sakala- klrti probably composed in 1464 the Tattvarthasaradipaka ; cf. Leu- mann's List, p. 302. Sakalaklrti is also author of one of several Canti- natha Caritras; see Guerinot, Essai de Bibliographie Jaina, p. 90, and cf. pp. 75, 84, 399. See also Weber, Berlin Handschriftenverzeichnisse, vol. ii, pp. 903, 1091-2. 1 2 Life and Stories of Pdrgvandtha do not undertake to appraise this statement. The name given the author (Vrddhatapagacha) does not conform, but there is no reason why there should not exist a ParQ- vanatha Caritra of that date. There is also a Pargvanatha Kavya by Padmasundara, listed by Aufrecht in his Catalog of the Bodleian Library nr. 70 (p. 392) ; and referred to by Weber in his Berlin Handschriftenverzeichnisse, vol. ii, p. 1016, note 2. Bhadrabahu's Kalpasutra 149-169 contains a very brief and jejune Life of Pargva which does not touch upon the dramatic episode of his relation to Kamatha (Katha, Meghamalin) and Dharana (Dharanendra). And the 14th sarga of the Catrumjaya Mahatmyam, in its first 97 stan- zas, gives a brief account of Pargva's history which is evidently based upon previous Caritras; see Weber, in the Abhandlungen fiir die Kunde des Morgenlandes, vol. i, part 4, pp. 83 ff. (cf. pp. 37 ff.) ; also J. Burgess, Indian Antiquary, xxx, pp. 302 ff. For the very secondary ' Pargvanatha Caritram ' of the commentator Laksmi- vallabha see beloAv. The Pragasti describes Bhavadevasuri's spiritual de- scent or pontifical succession, beginning, as frequently is the case, with Sudharma, that disciple of Mahavira, who followed Gautama Indrabhuti as spiritual leader of the Jains after Mahavira 's and Gautama Indrabhuti 's death. Next comes Kalikasuri, belonging to the Khandillagacha.^ In this form the name occurs in the list of Gurus in Dharmasagaragani's Gurvavalisutra.^ Since this text mentions his sister, the nun SarasvatT; his conquest of King Gardabhilla; and his connection with the dispute about keeping the Paryusana (Pajjusan),^ Krdikasuri is ^ The name of this Gacha is otherwise unknown. Is it connected with Canclilya ? * See Weber, Handschriftenverzeichnisse, vol. ii, p. 1001. * See SEE. xxii. 296 flf. Introduction 3 identical with Kalakacarya or Kalikacarya who lived 453 years after Mahavira. The Qrikalakasiiriprabandha, fourth in the Prabhavaka Carita (pp. 36 ff.), tells his life ; see also Weber, Pancadandachattraprabandha, p. 7, note 1 (Berlin Academy 1877) ; Jacobi in ZDMG. xxiv. 247 ff. ; Leumann, ibid, xxvii. 493 ff. ; Stevenson, The Heart of Jainism, pp. 75 ff. The succeeding Gurus are Vijayasihha, whose Pra- bandha is the sixth in Prabhavaka Carita (pp. 69 ff.); then Virasuri, whose Prabandha is the twentieth in the same collection (pp. 272 ff.) ; next the MuniQvara Qriji- nadevasuri (yo dharmam aropya giine viguddhadhyane- suna moharipum bibheda) ; after that other distinguished Silris of the name Qrijinadeva (gurukrame punah qriji- nadevakhya babhiivur varasiirayah) ; then a teacher YaQas (= Yagodevasuri) ; and finally Bhavadevasuri who composed his work in Qripattana in ravivigvavarsa 1312. Judging from the unitarian character of the Pargva legend, systematic accounts of his pre-births and life, such as are likely to be given in the unpublished Pargva Caritras listed above, probably do not diverge greatly. The following story of ParQva's pre-births and life is based on Bhavadevasuri 's published ' History,' and a small prose Sanskrit account, incorporated in Laksmi- vallabha's commentary to the Uttaradhyayana-Sutra (Calcutta, Samvat 1936 = a. d. 1878), pp. 682, line 7 to 688, last line. This version also styles itself Pargvanatha- caritram. Since it differs somewhat from Bhavadeva- suri, it is likely to be derived from one of the other Pargva Caritras, but the differences are not such as to change the character of the story as a whole. The two accounts are hereafter designated as Bh and L. The story opens in the city of Potana, where rules 4 Life and Stories of Pdrgvanatha under magnificent auspices King Aravinda with his wife Dharani. Aravinda has a Purohita, Vigvabhnti, whose wife, Anuddhara,^ bears him two sons Kamatha and Ma- rubhuti.*^ Kamatha has for wife Varuna; Marubhuti's spouse is Vasumdhara. Vi§vabhuti retires from active life to pious contemplation, dies, and goes to heaven, fol- lowed there by his desolated widow, Anuddhara. Kamatha and Marubhuti remain behind, sorrowing for their par- ents. A great Sage, Harigcandra, preaches the Law to such purpose, that Marubhuti is weaned from all terres- trial attachments and becomes a disciple, whereas Ka- matha, whose heart is not pierced by the Sage's instruc- tion, remains a slave of his passions. Owing to Maru- bhuti's abstention, his wife, Vasumdhara, lives in en- forced chastity, and becomes love-mad. For a time she repels Kamatha 's advances, but finally submits to his unbridled lust. Blinded by love, they live in incestuous adultery. Varuna, Kamatha 's wife, observing, reports the affair to Marubhuti. Whereupon he goes to a distant village, returns in the guise of a holy beggar, and asks Kamatha for shelter. Kamatha permits him a nook in his house,'^ so that, while pretending sleep, he becomes witness to the misconduct of his brother with his own sister-in-law. He reports the affair to King Aravinda, just but stern monarch. The King has Kamatha mounted upon an ass, marked with many insignia of shame, and expelled from the city. Kamatha, disgraced, deprived of wealth and relatives, roams solitarily in the forest, broods revenge, and bides his time. He happens upon a hermitage in the forest, takes sacred vows, and practices asceticism upon a moun- "L: Anudarl. •First pre-birth of the pair. ' For Bh.'s grhakone L, has caturhastamadhye. Introduction 5 tain. In the mean time Marubhtiti becomes despondent, because of the dire retribution he has brought upon his brother. Even tho restrained by King Aravinda, he goes to the forest to conciliate Kamatha. Throwing himself upon his knees, he begs forgiveness, but Kamatha takes up a stone, and with a single blow crushes his brother's head, and, with it, his own sacred vows. While in pain from that mortal blow Marubhuti harbors distressing thoughts (artadhyana). As result, he is reborn as a wild elefant,^ leader of a herd in the Vindhya mountains. Varuna, Kamatha 's wife, blind with fury, also dies, is reborn as a she-elefant, and becomes his mate. Wildly they roam together in the forest. King Aravinda, living on the pinnacle of worldly pleas- ures, one day contemplates a great storm. In the manner of a Pratyekabuddha,^ he is reminded by the breaking of the clouds of the perishableness of all things in the sam- sara, and decides to abandon the world. He takes vows with a teacher, and wanders alone thru towns and villages. In the course of these wanderings he succeeds in con- verting to the faith of the holy Jina Saints the merchant Sagaradatta, head of a caravan. Going on his way, Saga- radatta comes to the spot where the elefant chief (Maru- bhuti) is in the habit of disporting himself with his females. While he is camping on the banks of a lake, the elefant comes there to drink, and proceeds to attack his caravan, slaying and dispersing. Aravinda 's spiritual insight tells him that the time to enlighten the elefant ' Second pre-birth of the Marubhtiti soul. ° The meaning of this word is probably ' enlightened by some particular thing, circumstance, or occurrence,' as is the case each time in the Jain legends about the four kings in Jacobi's Ausgewiihlte Erzahlungen in Maharastri, pp. 34 ff.; cf. Jatakas 378, 408. The word is rendered other- wise by translators and lexicografers. 6 Life and Stories of Pdrgvanatha has come. He places himself in kayotsarga posture/*^ and reverently approaches him. Aravinda reminds him of his former high estate as Marubhtiti, and bids him desist from his mad folly. Marubhuti, remembering his former existence, reverently signifies with his trunk that his faith is restored. Whereupon, after Aravinda has retired, the elefant lives piously on sun-warmed water and dry leaves, repenting his career of fright and de- struction. In the mean time, Kamatha, unchastened even by his murder of Marublmti, loathed of men, dies in a troubled state of soul, and is reborn as a kurkuta-serpent.^^ Kill- ing or endangering all living beings, he infests the forest, and finally bites the elefant Marubhuti, who then dies while contemplating the Law (dharmadhyana), to be reborn as a god in the Sahasrara heaven.^^ The kurkuta- serpent (Kamatha) on its death, is reborn as a hell- dweller in the Pancamavani hell,^^ suffering the tortures of that hell. On the Vaitadhya mountain stands the sumptuous city of Tilaka, ruled by the Vidyadhara king Vidyudgati with his queen Tilakavati.^* The soul of the elefant falls from the eighth Kalpa, to be reborn as prince Kiranavega.^^ *" ' Relaxation of the body ' : ' The ascetic stands immovable, his arms held stiffly downward, his knees pressed together, his feet four fingers' length apart; his toes stretched forward.' So according to R. G. Bhandar- kar, Report on the search for Sanskrit Manuscripts, 1887-91, p. 98 note. The word is rendered ' statuesque posture ' by Tawney in his Translations of Kathakoga, p. 54, and Prabandhacintamani, p. 137; ' hockende stellung,' Jacobi, Ausgewahlte Erziihlungen, vocabulary, under kaussagga. Steven- eon, The Heart of Jainism, p. 250, describes the ' kausagga ' position, as with legs crossed and hands in lap; cf. also p., 267. " Second pre-birth of the Kamatha soul. " Third prenbirth of the Marubhuti soul. ** Third pre-birth of the Kamatha soul. ^ Called Kanakatilaka in L. " Fourth pre-birth of the Marubhuti soul. Introduction 7 Vidyudgati, taking the vow, makes over his kingdom to Kiranavega. Kiranavega also, in time, turns from con- cerns of the body to those of the soul, and makes over the kingdom to his son Kiranatejas. Kiranavega goes to Puskaradvipa, and passes some time in penance on the mountain of Vaitadhya in company with an image of the Jina. The soul of the kurkuta-serpent is reborn as a great serpent (mahahi).^^ Owing to their prenatal hos- tility the serpent bites Kiranavega, who dies forgivingly, and is reborn as a god in Jambudrumavarta.^^ The ser- pent is burned by a forest-fire, and goes to the Dhuma- prabha hell.^^ The soul of the former Kiranavega, in due time, falls from its high estate, and is reborn as Prince Vajranabha, son of LaksmivatT,^*^ queen of Vajravirya, king of Qu- bhamkara.-*^ He grows into every bodily and mental per- fection, so as to become fit mate for Vijaya, daughter of King Candrakanta of Badgadega. While still heir- apparent, Vajranabha, together with an infidel cousin of his, Kubera, is converted by the sage Lokacandra. His father. King Vajravirya, retires from the world; Vaj- ranabha, after him, rules piously and righteously with his queen Vijaya, who presents him with a son, Cakrayudha. Vajranabha, in turn, has misgivings as to stability of the world and its attractions; appoints Cakrayudha his successor; takes the vow with the Jina Ksemariikara; and wanders as a mendicant to Sukachavijaya. In the mean time the soul of the serpent, returning from hell, " Fourth pre-birth of the Kamatha soul. " Fifth pre-birth of the Marubhuti soul. " Fifth pre-birth of the Kamatha soul. L. calls this stage, paficamaprthi- vinaraka. " L. corruptly, aksimatayfi bharyayah. •" Sixth pre-birth of the Marubhuti soul. 8 Life and Stories of Pdrgvandtha is reborn as a wild Bhilla, Kurangaka,-^ infesting the mountain Jvalana. As Vajranabha happens to be present there in kayotsarga posture, Kurangaka, out of prenatal hatred, hits him with an arrow. Vajranabha, tho struck fatally, remains free from evil thought, merely remark- ing that he had been killed by the soul of the Bhilla in a former existence. He is reborn as a god, Lalitanga.^^ Kurangaka, when he dies, goes to the Saptamavani hell.^^ The soul of Vajranabha falls from heaven and enters the womb of Sudargana, wife of King Vajrabahu^^ of Surapura. The queen dreams the fourteen great dreams which augur the birth of a Cakravartin (emperor). In due time a son, Suvarnabahu -^ is borne ; he grows up with every accomplishment. The king takes the vow, leaving the kingdom to his son. One day Suvarnabahu is carried off by a horse of inverted training to a her- mitage, where he meets a royal maiden and her com- panion, quite in the manner of the Qakuntala story. He carries away with him this maiden, Padma, daughter of Ratnavali, widow of the Vidyadhara king of Ratnapura, and becomes, by the aid of his wife's Vidyadhara rela- tives, a Cakravartin. In time he is converted by the Tirthariil^ara Jagannatha. One day, as he stands with a Jain image in the forest of Ksiragiri, he is attacked by a lion, inhabited by the soul of the Bhilla Kurangaka, reincarnated in the lion's body,-® after leaving hell. He dies forgivingly; is reborn as a god in the Mahapra- ^ Sixtli pre-birth of tlie Kamatha soul. ^ Seventh pre-birth of the Marubhuti soul. ^Seventh pre-birth of the Kamatha soul. "*!>. Kulicabahu. *" Eighth pre-birth of Marubhuti soul. In L. the boy is named Kana- kaprabha. ^' Eighth pre-birth of the Kamatha soul. Introduction 9 bhavimana heaven f^ but the lion, at his own death, goes to the fourth hell^^ The soul of Marubhuti, after having passed thru nine existences as high-born man or god, finally is reincarnated in the womb of Vamadevi, queen of the mighty Iksvaku king, AQvasena of Varanasi. The events of this incar- nation are described in the fifth sarga of our text with a degree of minuteness that reminds one of the Buddhology on the one hand, and of Mahavira's birth on the other hand. Not only the court of Benares, but also the entire Jaina Olympus is joyously interested in the gestation, birth, growth, and education of the future Lord of the World. Because the pregnant queen had seen in a trou- bled night a serpent by her side (parQvatah), therefore he is called ParQva. In accordance with a profesy he marries Prabhavati, the perfect daughter of Prasenajit, king in Kugasthala. But, in order to fulfill this item of his destiny, he must first convert a truculent rival for Prabhavatl's hand, Yavana, king of Kaliiiga. In the mean time the soul of the lion, the Kamatha soul, is reborn as Katha,-^ son of a Brahman, named Rora. Owing to the death of his parents, he is brought up by charity; carries on a miserable existence begging from house to house, shy and given to fear. Disgusted with life he turns ascetic, and subsists on the roots of plants. One day ParQva sees Katha, surrounded by a great " Ninth pre-birth of the Marubhuti soul. ^ Ninth pre-birth of the Kamatha soul. '°L. does not mention this name, but substitutes the original eponymic Kamatha. Catrumjaya Mahatmyam 14. 12 has Katha, but the variant Kamava points to the alternate Kamatha. Evidently the two names are interchangeable. This is the tenth pre-birth of the Kamatha soul, destined in the next birth, as the Asura Meghamalin, to be converted to Parcva's belief. 10 Life and Stories of Pdrgvandtha concourse of people, performing the severe five-fire-pen- ance (pancagnitapas). And he sees that Katha has thrown a great serpent into a fire-pan which stands upon the fagots of the fire. He asks the reason for this pitiless practice, inconsistent with Kafha's own austerities. Katha replies that kings might understand elefants and horses, but that sages alone understood religion. ParQva has the fire put out ; the agonized serpent comes out ; and Pargva makes his people show honor to him. Absorbing the essence of their worship, the serpent is reborn as Dharana, the wealthy king of the Nagas in Patala, the subterranean home of the serpents. Katha, as the result of his false practice, is reborn as an Asura by name of Meghamalin. ParQva, happening to see on the wall of his palace a picture of the Arhat, Nemi,^^ who had taken the vow early in life, decides to do the same, and to undertake the enlightenment of the world. Preparatory to his con- secration he distributes vast alms. To the songs and music of the people he goes to a hermitage where the very trees and plants rejoice over his presence. At the foot of an aQoka-tree he renounces power and wealth, plucks out his hair, and, at the age of thirty, obtains the knowledge due to mental perfection. He wanders from place to place, instructing, and acclaimed as a Saint. While standing in the forest of Kaugambi in the kayot- sarga posture, the serpent-king Dharana comes in great state to do him honor, performs a mimic representation, and during three days holds an umbrella over his head ^ L. calls him Aristanemi. This name also, e. g., in Merutunga's Upa- degacata or Mahapurusacarita ; see Weber, Die Handschriftenverzeichnisse der Kgl. Bibliothek zu Berlin, ii, p. 1025. It is in fact the fuller name of the 22nd Arhat; see Kalpasutra 170 ff.; Uttaradhyayana 22. 4 fT. The two names interchange in Jain literature, Nemi being hypocoristic. Introduction 11 to protect him from the sun. He wanders again, to many- places, to find out where dwells the enemy Illusion. The Asura Meghamfilin (the soul of Kamatha) attacks the Lord Pargva with tigers, elefants, and scorpions, but, when he shows no fear, they slink off, as tho ashamed. Meghamalin then tries to submerge him in the waters produced by a fearful thunderstorm ; even then the Lord does not budge from his place and his pious meditations. Dharana, finding out by superior insight that Kamatha is attacking the Lord, fashions by means of his serpent hoods an umbrella over his head : the Lord stands there like a royal hahsa bird, submerged in a deep trance, retaining his equanimity in the face of both Kamatha 's attacks and Dharana 's devotion. Dharana then excori- ates Meghamalin 's hatred of the Lord, pointing out that he had done him no injury, but on the contrary, had saved him from the sin of burning up Dharana on the occasion of his uncanny practice. Meghamalin then repents, resorts to the Lord, and goes home, determined to devote himself to piety. Thus ends the drama of the persecution of the soul of Marubhiiti by the soul of Kamatha, carried on thru ten existences. Then ParQva returns to his native city of KaQi (Vara- nasi), where he reaches the state of Kevalin with all its supernatural powers. His father, Agvasena ; his mother, Vama ; and his wife, PrabhavatT, come out to honor him ; Agvasena sings a hymn in his praise. Pargva continues to wander and preach, until he realizes that Nirvana is at hand. He then goes to the Sammeta mountain, and practices a month's asceticism. He attains to various forms of spiritual refinement, up to the point when his karma is destroyed. He dies and reaches the summit of heaven. Qakra bathes the body with the fluid of the ocean of milk, and adorns him with divine jewels. The 12 Life and Stories of Pdrgvandtha gods place his body upon a pyre of sandal, and pour fra- grant substances upon it. Cloud-youths (meghakuma- rakah) quench the pyre. Over the bones of the Lord the gods erect a jewel stupa, and then disperse to their vari- ous homes. In the present ParQvanatha Caritra the accounts of the pre-births, birth, life, and nirvana of the Saint, being the frame of the Caritra, are interrupted by fiction episodes which make up the bulk of the work. It will be conveni- ent to assemble here in succession the passages which deal with Pargva himself, including the account of his pre-births : 1. 17-60 : Story of the brothers Kamatha and Maru- bhuti. 1. 670-797 : The enmity between Kamatha and Maru- bhiiti. 1. 815-885 : The enmity between Kamatha and Maru- bhuti, concluded. 2. 1-51 : King Kiranavega. 2. 1027-1065: Kiranavega 's conversion and death. 3. 1-104: King Vajranabha and his infidel cousin Kubera. 3. 1034-1108: Conversion of both, and death of Vaj- ranabha. 4. 1-161: Cakravartinship of Suvarnabahu and his death. 5. 1-254 : Early life of the Arhat ParQvanatha. 6. 1-149 : Marriage and later life of the Arhat ParQ- vanatha. 6. 166-213: Life of Par§vanatha, continued: Megha- malin's attack and conversion. 6. 214-279: Life of Pargvanatha, continued: Sermon on the four-fold dharma. Introduction 13 6. 1343-1360 : Life of Pargvanatlia, continued. 7. 1-7: Life of ParQvanatha, continued. 7. 826-838; Life of Pargvanatlia, continued. 8. 358-393: Life of Pargvanatha, concluded. His nirvana. -R" tP "rr The prenatal history of Par§va (Marubhuti) and Ka- matha represents a type of fiction in which a pair of souls are held in relation to one another by the tie of love or hatred, thru a succession of parallel births. Pro- fessor Leumann has elaborated the story of Citta and Sambhuta (the Prakrit Bambhadatta story) in two ar- ticles in vols. V and vi of the Vienna Journal of Oriental Studies. Here a pair of fond souls pass thru successive existences, until, in the end, one of them makes an abor- tive attempt to save the other from perdition. A faint suggestion of the same motif is found in the story of Brahmadatta, Kathas. 3. 27 ff. ; 114. 17 ff. An impressive example of hatred in successive births is contained in the story of Sanatkumara (Prakrit Sanaihkumara) in Parg- vanatha Caritra 6. 1011 ff. ; KathakoQa, pp. 31 ff. ; and Devendra's Prakrit version: ^^ King Vikramayagas falls in love with Visnugri, beautiful wife of the merchant Nagadatta. The king's jealous wives kill her by sorcery. The king is grieved to the point of madness, until his chief men show him the festering, evil-smelling body of Visnu§ri. He turns ascetic, is reborn in heaven, falls thence, and is born again as the merchant Jinadharma. In the mean time Nagadatta, dying in sore affliction, is reborn as the Brahman Agnigarman. Agnigarman, hav- ing turned ascetic, wanders to Rajagrha, the city of King Naravahana. There also arrives Jinadharma. Agnigar- " See Jacobi, Ausgewiihlte Erziihlutigen, pp. 20 flf. 14 Life and Stories of Pdrgvandtha man sees him, and, goaded on by his prenatal enmity, says to the king: ' Sire, if I may be allowed to eat a pudding of rice and milk oif the back of this merchant, I will break my fast, but not otherwise.' The ascetic eats from a red hot dish placed on the back of Jina- dharma ; when the meal is finished, the dish is wrenched from his back together with blood, sinews, flesh, and fat. But the victim bears patiently the fruit of his actions in a former life, turns ascetic, and is reborn as Indra. Agni- carman is reborn as Airavana, the elef ant on which Indra rides. The latter falls from that position and, after vari- ous animal rebirths, comes into existence again as the Yaksa Asita. Indra, too, falls, to be reborn as the emperor Sanatkumara. The two finally meet in a great combat, in which the Yaksa is conquered, but, being im- mortal, his final discomfiture takes the form of flight. The Prakrit Samaraiccakaha and its Sanskrit digest, Pradyumnasuri's Samaraditya Sarhksepa, deal with nine existences (bhava) of the Prince Gunasena and the Brah- man Agni§arman. In each of these the soul of Agnigar- man is controlled by hatred of the soul of Gunasena, and in each existence the reincarnation of Gunasena is de- stroyed by that of Agni^arman, until Gunasena reaches final emancipation. Anent Dhammapada 291 (' Not hatred for hatred '), Buddhaghosa's Dhammapada Commentary, 21. 2, tells how a girl eats the eggs of a hen, whereupon the hen prays that she may be reborn as a Raksasi, or ogress, fit and able to devour the children of her enemy. In 500 suc- cessive existences they return hatred for hatred. In time the girl is reborn as a young woman of Savatthi, and the hen is reborn as an ogress. The ogress devours two children of the young woman, and is about to seize the third, when the young woman seeks refuge in the monas- Introduction 15 teiy. The Buddha admonishes them to return good for evil.32 In KathakoQa, pp. 8 ff., two Brahmans, Devadharma and Devagarman, obtain two urns of gold, which they agree to bury on the bank of a river, and then seek more wealth. Coming to a well, the elder brother tells the younger to see if there is water, pushes him over while he is looking, but is himself also dragged in by the younger. They both perish ; are reborn as pairs of animals, until, in their fifth birth, they again rise to the position of Brah- man brothers. Whenever they come over the spot where the two urns are buried, they fall to quarreling, but at home they are on the best of terms. A Saint explains the phenomenon as due to their prenatal quarrel, whereupon they are converted, die, and go to the world of the gods. In addition to ' successive birth in pairs ' the story exploits another well-established fiction motif, namely * hostile brothers.' The last illustration contains both motifs. The motif ' hostile brothers ' begins with Ma- habh. 1. 209. 1 ff. : Two brothers, Sunda and Upasunda, obtain thru ascetic practices control of the world. Brah- man grants them immunity from death, except at one another's hands. They proceed to drive the gods from heaven, and to extirpate the Brahmanical caste. Vigva- karman fashions a woman, Tilottama, so entrancing that, at the sight of her, Sthanu Mahadeva develops four faces, and Indra a thousand eyes. The two brothers, as soon as they see Tilottama, both fall in love with her, and slay one another as the result of their rivalry.^^ *" See Burlingame, in the Introduction to his Translation of this work, p. 127. "This story is repeated in Kathas. 15. 135 flF. (45. 382), and retold of a pair of Asuras, Ghanta and Niffhanta, Kathas. 121. 229. Tawney, in a note to his Translation of Kathasaritsagara, vol. ii, p. 629, draws attention to 16 Life and Stories of Pdrgvandtha In ParQvanatha 4. 53 ff., at the cleatli of the king of Eatnapura, his two sons quarrel over the succession, so that the widowed queen Eatnavali finds it advisable to take her daughter Padma for safety to the hermitage of her uncle Galava. Similarly in Dharmakalpadruma ii, the princes Qura and Vira fight for the sovereignty of KauQambI, so that their sister Jayamala has to be placed in safety with her uncle, King Candraketu of Eatnapura. In Par§vanatha 6. 280 ff. the destiny of two princes, Vi- jaya and Candrasena is determined by their hostility. In Ealston's Tibetan Tales, p. 279, two princes, the older Ksemamkara, the younger Papamkara, go on an expedition to a jewel island, fill their ship with jewels, but are shipwrecked. They get to shore; Papamkara robs Ksemamkara of jewels which he has fastened to his girdle, puts out his eyes with a thorn, and leaves him on the shore. Papamkara returns home, succeeds to the throne, and is desired for son-in-law by a neighboring king who had previously offered his daughter to Kse- mamkara. The daughter refuses, and asks for a sva- yamvara. Ksemamkara, now a blind vagabond musician, stands at the svayaihvara, to one side. The princess throws the garland upon him, thus marrying him to the remonstrances of the people. Thru saccakiriya ^^ ('truth declaration ') Ksemamkara regains his sight, and is re- instated as rightful heir to the throne. * * * As regards other versions of the Par§va legend, the Qatruihjaya Mahatmyam (14. 1-97) treats Par§va's life briefly, but in essential accord with our Caritra account. the story of Otus and Ephialtes (Preller's Griechische Mythologie, vol. i, p. 81), and cites Grohmann's Sagen aus Bohmen, p. 35. ^ For this important motif see Burlingame, ' The Act of Truth,' JRAS., 1917, p. 449. Introduction 17 It omits, however, all pre-births, beginning with his de- scent from the Pranata Kalpa (Caritra 5. 29). This text, however, alludes to the enmity of Pargva and Katha (Kamatha) during the course of ten prebirths and birth (14. 42, dagabhavaratih Kathasurah). There are minor differences ; e. g. Prabhavati, Par§va's wife, is the daugh- ter of a King Naravarman, instead of Prasenajit, Nara- varman's son (Caritra 5. 145 ff.). But, in general, per- sonal as well as geographical references agree with those of the present text. The Kalpasutra (149 ff.) not only disregards the pre- natal history of the Saint, beginning with his descent from the Pranata Kalpa, but, furthermore, omits all reference to Kamatha (Katha) and the serpent king Dharana. We may suspect that Kamatha has a histori- cal kernel, being some sectarian, hostile to Pargva's Jina doctrine. The Kalpasutra agrees with the Caritras as to his birth-place, Benares, and his family: his father King Agvasena; his mother Vama (Vamadevi).^^ The story of his marriage to Prabhavati, daughter of Pra- senajit, king of KuQasthala, is ignored in the Kalpasutra, but it is stated that he lived thirty years as a house- holder ; more precisely the Caritra, 6. 105 ; 8. 377, has it that he was thirty years old when his niskramana took place. The Kalpasutra points out at the beginning of its sketch that the five most important moments of ParQva's life happened when the moon was in conjunction with the asterism Vigakha. Any suspicion that this state- ment is artificially systematic passes away in the light of Par§vanatha Caritra 5. 30, 43; 6. 108, 217; 8. 370, where are described, in order, the Saint's conception; his birth ; his wandering out into houselessness and pluck- "Pargva has the metronymic Vameya in 5. 106. 2 18 Life and Stories of Pdrgvandtha ing out his hair ; his attainment to the state of Kevalin ; and his final salvation. All authorities agree explicity as to this chronology; they also state that Pargva lived a hundred years : Kalpasiitra 168 ; Qatrumjaya Mahatmy- am 14. 96 ; Caritra 8. 377. The texts agree that the chief of Pargva's Qramana following was the Ganabhrt Arya- datta; see Kalpasiitra 161; Catruriijaya Mahatmyam 14. 68 ^® ; Caritra 6. 1352 ; 7. 1 ; the systematized list of the early followers of Par§va in their total, as given in the Caritra 6. 1352, 1363 differs a good deal from that of Kalpasiitra 160 ff. In one matter the Kalpasiitra does not seem to be on all fours with an important point of tradition, or, at least, is very inexplicit. The name of the Saint, Par§va, ' Side,' is explained irrelevantly in the Kalpasiitra, but the Commentator remarks that the name was given him because his mother, before his birth, while lying on her couch, saw in the dark a black serpent crawling about. This accords with the other authorities, especially our Caritra 5. 125, 126: ' While the Saint was in his mother's womb, she saw by night, tho it was dark, a serpent mov- ing about. At once she told her husband, who bore it in mind, decided that the serpent was the embryo's power (garbhasya prabhavah), and, therefore, named his son ParQva. ' ^^ Now it is worth while to point out, in this connection, that serpent lore or mythology figures to an extraordinary extent in the ParQva legend. Jain tradi- tion, especially iconografic tradition, assigns to each Ar- hat or Tirthamkara two attendant geniuses, or servitors ; see of recent literature, J. Burgess in the Appendix to his Translation of Biihler's Indian Sect of the Jainas, ** This text mentions ten unnamed Suris, led by Aryadatta. ^' On name-giving in deference to a dream see additional note 10, on p. 189. Introduction 19 pp. 66 ff. ; Stevenson, Heart of Jainism, p. 313. In our Caritra, 7. 827 ff., Pargva's servants are described verb- ally : ^^ ' A black, four-armed Yaksa, ParQva by name, who was born at that Tirtha, who carried as an umbrella the hood of a cobra, who had the mouth of an elefant, who had a tortoise as chariot, who held an ichneumon and a serpent in his two right arms, bhaktah parQve ' bhavad vibhoh (became a devotee at the side of the Lord).' According to Hemacandra, Abhidhanacinta- mani 43, ParQvanatha has a servant bearing his own name. This is the Qvetambara view of Pargvanatha's male attendant; see particularly. Burgess, Indian Anti- quary, xiii. 276. According to another tradition, current among the Digambaras, ParQva's male attendant is the serpent- prince Dharana (Dharanendra) whom Pargva saver from the cruelty of Kamatha or Katha (see 6. 50-68) ; cf. Burgess, Indian Antiquary, xxxii, pp. 459-464. The ParQva group reproduced there shows Dharanendra (rid- ing on a tortoise). Burgess remarks on p. 463: ^ Among the Digambara Jainas in the Kanarese district in South- ern India, there appear to be differences in the icono- graphy, especially of the attendant Yaksas and goddesses (Yaksinis), compared with that of the Cvetambaras, as described by Hemacandra. ' Of course, the present Cari- tra text takes the Qvetambara view. ParQva's female attendant, or Yaksini,^^ is named Padmavatl. She is described in our Caritra 7. 828 as golden-complexioned ; of distinguished might; having a kurkuta-serpent as chariot; holding in her two right hands a lotus and a noose, in her two left hands a fruit ^ This is, as far as I know, the first verbal description published. *' Such female divine aids are known familiarly in Jaina literature as Casanadevi, Casanadevata, or Casanasundarl; see p. 167 of this work. 20 Life and Stories of Pdrgvandtha and a hook ; cf . the figure of Padmavati, sitting on a cock (-serpent), in Burgess' reproduction.^*^ The same group shows a serpent underneath the figure of ParQvanatha himself, that being the cognizance or symbol of that Saint thruout Jaina tradition. Par§va's head is covered with seven cobra hoods ^^ in the group mentioned, as well in a statue of the Saint at Elura, reproduced in Ferguson and Burgess, Cave Temples of India, plate Ixxxvi. [ParQva's attendants have each five cobra hoods over their heads. All this, together with the role which the Serpent King, Dharana, plays in the life of the Saint, Pargva- natha Caritra 6. 50 ff.; 6. 143 if. ; especially Dharana 's dramatic part in the final reconciliation between ParQva and Kamatha, shows that the legend connects Pargva definitely with serpent mythology. The account of his name accords with this feature of the Par§va story.^^ There are other minor points of difference between the Kalpasutra and the Caritra, but both the precision and the moderation observed by the writers in the matter of ParQva's life history warrant a settled tradition and after all, perhaps, a modicum of historical foundation. See Jacobi, Indian Antiquary, ix. 160 if. ; Tawney in his Translations of Prabandhacintamani, p. 133, note 2; KathakoQa, p. viii. Some of the features of the Pargva legend occur not only in connected legends, but also incidentally in such *" Burgess' explanation (1. c.) of Padmavati's cognizance (cihna) as a harisa is not in accord with the present description, nor with his reproduc- tion which shows distinctly a cock under the figure of Padmavati. ** The Ganadharasardhagatakam of Jinadattasiiri speaks of Pargva wear- ing nine serpent's hoods, parcvanathanavaphanadharana; see Weher, Ver- zeichnisse, vol. ii, p. 982. Rauhineya Carita, stanza 422, states distinctly that Dharanendra, here called ' Naga king of Patala,' covers him with seven hoods. «Cf. Oldham, JRAS. 1891, pp. 384-386. Introduction 21 texts as deal with, or allude to the 23d Arhat. Thus, in the Kalyanamandira Stotra of Siddhasenadivakara,^^ the congenital hostility to the Lord on the part of Kamatha is alluded to. In stanza 2 Pargva is designated as kama- thasmayadhumaketu, which Jacobi, with the aid of the commentary, renders by, ' verfinsterer des liebesgottes ' (Comm. kamathasmaya = smara). It seems to mean primarily, ' ho who clouds (obscures) the smile of Ka- matha, i. e., ' changes his smile to grief,' or the like. More in accord with the legend is stanza 31: rajahsi rosad utthapitani kamathena Qathena yani chayapi tais tava na natha hata, ' the dust which the rogue Kamatha from anger cast up did not as much as hit thy shadow,' allud- ing to Kamatha 's (Meghamalin's) final efforts against the Lord, when he attacked him with a great storm, from which he was saved by the serpent-king Dharana. Again, in the Kathamahodadhi of Somacandra the story of Ka- matha 's unholy fire-practice with the serpent** is told briefly, along with Meghamalin's conversion, to wit (with some corrections) : varanasyaih nagaryam pancagnisa- dhanarupam tapah Kamathas tapati | anyada gavaksa- sthena Qrl-Par§vakumarena tapasapiijavyaprtah ptirjano bahir dadr§e avadhina | kasthamadhye prajvalan bhu- jamgag ca | tatra gatva prajvalakasthamadhyat sarpo bahir karsitah | namaskaro dattah | sa (sc. sarpo) Dha- ranendro jajiie | re murkha kim ajiianam tapas tapasi | dayadharmam na janasi 'tyadivakyais tapaso janasa- maksam dhikcakre | svamino diksagrahananantaram kayotsargasthasya tapasajivo Meghamali musalapra- manadharabhir niropasargam cakara | tarn sahamanasya Dharanendraphanamandapadhahsthitasya svaminah ke- •" See Jacobi, Ind. Stud. xiv. 376 flf. for this collection of perfervid bhakta- stanzas. "Extracted in Weber, Handschriftenverzeichnisse, vol. ii, p. 1102 flf. 22 Life and Stories of Pdrgvandtha valajnanam utpede | Dharanendrabhayabhito Megliamali prabhupadayor lagnah | mitliya duhkrtam dadau. Dharana or Dharanendra, king of the serpents, con- tinues a lively existence in Jain writings as saint and tbaumaturge. In Merutunga's Prabandhacintamani, p. 311, the king of Patala, Dharanendra, cures the Jain doctor Abhayasuri by licking his body with his tongue, afterwards showing him Stambhanaka, the holy place of Pargva. In Kathakoga, p. 184, he saves King Cetaka, when he falls into a well while holding an image of the Jina in his hand. See also Weber, Bhagavati, p. 211. Dharana continues in relation with and is worshiped by Vardhamana,^^ the 24th Arhat ; see Weber, Berlin Hand- schriftenverzeichnisse, vol. ii, pp. 991, 1036; he is men- tioned together with PadmavatI, ParQva's Yaksini, ib. 1039, being the alternate of the above mentioned Yaksa (ParQva) as attending genius of the Arhat. Many holy places connected with Pargva's career of self-culture or evangelism, as mentioned in this Caritra, seem to have enjoyed wide fame among the Jains. Thus. in 6. 140, and in the first stanza of the Pragasti at the end of the book, Kalikunda, a tirtha on lake Kunda, so called, because it was near the Kali mountain (kaleh kundasya asannabhavitvat), is quoted Catrumjaya Ma- hatmyam 14. 25 ff.; in Hahsaratna's Ullekha (prose version) of the same work (see Weber, 1. c, p. 1073) ; and in Viraprabandha, gloka 9 (Prabhavaka Carita, p. 206). Two other tirthas or towns of our text, Ahichatra, 6. 145, and KurkuteQvara, 6. 167, whose names are explained by legends, are mentioned in the Qatrumjaya Mahatmyam 14. 34-40, and in the same Ullekha. A tirtha named Stam- *^0r Mahavira, who is understood to have been in the beginning of his career a Cramana follower of Parcva; see Ayaranga-Sutta 2. 15. 16. Introduction 23 bhanaka, which I do not remember to have seen in our Caritra, bnt which is mentioned in the first verse of the Pra^asti, is closely associated with Par§va in Prabandha- cintamani, pp. 311, 312, ' the Jina Par^vanatha of Stam- bhanaka,' and ' Stambhanaka, a holy place of Par^va- natha ' ; see also the same text, p. 275, and Weber, ibid., 992, 1039. The Pracasti in its first stanza mention in addition, a number of tirthas : at Mathura, Cankhapura, Nagahrada, Latahrada, and Svarnagiri; they may be connected with the ParQva legend in general, but do not occur in our Caritra. Presumably, as coming from a later time, Merutuuga, Prabandhacintamani, p. 309, men- tions an image of the Saint set up in the temple of Dvara- vati, which remains unharmed after Dvaravati was burned and overwhelmed by the sea.^^ The Caritra has no occasion to take account of this later legend, any more than of the late tradition that King Kumarapala (circa 1125 A. D.) erected an image of the Saint in the name of his father in the Tribhuvanapala temple in Vagbhata- pura ; see Merutunga, p. 219.^^ Images or caityas of the saint are frequently mentioned in Jain literature; see Pargvanatha Caritra 6. 137, 166 ; Prabandhacintamani, p. 34; Weber, Ind. Stud. xv. 290; Handschriftenverzeich- nisse, pp. 1039, 1047, 1049, 1050, 1053, 1076. Stotras, such as Indra sings in honor of the newly born Saint in 5. 105 ff. ; or such as Pargva's father himself sings in honor of the Saint in 6. 247 ff., continue to be sung; see ibid., 471, 928, 938, 943, 992, 1012, 1033, 1039, 1001. Processions (yatra) and mimic representations (natyavidhi), such as our text mentions in 6. 134, 143, continue to be performed in honor of the Lord ; see Weber, ibid., 274, 1054-56. " See Jacobi, ZMDG. xlii. 493 ff. *' Cf . Buhler, Ueber das Leben dea Jaina Monclies Hemachandra, pp. 40, 41. DIGEST OF BHAVADEVASURI'S PARgVANATHA CARITRA Sakga the First Invocation of Arhats and Divinities Author's proemium in praise (mangala) of tlie Jaina Arhats, Nabheya, Qantinatha, Nemi, ParQvanatha, and the collective Jinenclras that liberally bestow holy knowl- edge.^ Adoration of Vagdevi (Sarasvati), the Moon, and other divine personifications, closing with a statement of the purpose of the book, namely the history (carita) in eight chapters (sarga), describing the ten existences (pre-births and birth) of the holy Jina, Lord Pargva, whose superlative qualities are praised beforehand in ecstatic language (1-16). Frame Story: The brothers Kamatha and Marubhuti Flowery description of the city of Potana. There ruled magnificently King Aravinda with his Queen Dha- rani, endowed with every womanly virtue (25). He had a wise Purohita,- Vigvabhuti, whose virtuous wife Anud- dhara bore him two sons, Kamatha and Marubhuti. Ka- matha 's wife was Varuna; Marubhuti 's, Vasumdhara. ' Analogous to the stotras, stavas, or stutis which play a more important role in Jaina religion than in Buddhism, or even Brahmanical sectarian- ism; see as specimens the Cobhanastutayah of Cobhanamuni (Jacobi in ZDMG. xxxii. 509 ff.) ; or the Bhaktamarastotra, and the Kalyanamandira- stotra (the same author in Indische Studien, xiv. 359 ff.) Cf. Guerinot, Essai de Bibliographie Jaina (Annales du Musee Guimet, vol. xxii), pp. 203 ff. * Combination of chaplain and chancellor. 25 26 Life and Stories of Pdrgvandtha They passed their lives in the pleasures of the senses. ViQvabhuti, in time, made over the care of his house to his sons, lived in fast under the direction of a holy- Teacher, pondered with his whole soul the mantra of the Paramesthinamaskara,^ and, abandoning his body, was reborn as a god in the Saudharma heaven. Also his bereaved wife Anuddhara, desolated over the loss of her husband, thinking that for her there was no further hap- piness, practised profound penance and died (17-37). Kamatha and Marubhiiti performed in sorrow the funeral rites for their parents. Then the great Sage Harigcandra, compassionate and generous, arrived in a park outside the city. The citizens, singing songs of praise, swarmed about him like bees, attracted by the fragrance of his virtues. The two brothers also went there, anxious to dispel their grief for the loss of their parents thru the consolations of religion. The Sage preached the Law (dharma), winding up with the fol- lowing illustration : Devotion to religion leads to success, as in the case of Lalitanga ; the reverse leads to destruc- tion, as in the case of his servant, Sajjana (38-60) : Story of Lalitanga and his servant Sajjana ^ In the city of Qrivasa ruled Naravahana, whose wife Kamala bore him a son, Lalitanga, endowed with many engaging qualities, prominent among them munificence, which he carried on to the point of passion (73). With * Mantra addressed to the five Paramesthins, Yugadiga (Rsabha), Canti (Cantinatha), Nemi (Aristanerai), Parcva, and Vira (Mahavlra) ; see Weber, uber das Catrumjaya Mahatmyam, p. 15. The prayer is used by Jams as last resort in danger, and before death; see, e. g. Kathakoga, pp. 104, 124, 214, and often in this book. * This story in briefer form in Kathakoga, p. 160 ff. ; and in Suvaba- huttarikatha, nr. 72 (see Hertel in Festschrift an Ernst Windisch, pp. Story of Lalitdnga and his servant Sajjana 27 him grew up a servant named Sajjana, by nature evil (durjana). Tlio people spoke adversely of this attach- ment, Lalitaiiga would not discard Sajjana. One day the king presented a valuable ornament to the prince, who gave it away, because he questioned a gift from one who imposed burdens. Sajjana informed the king. He flew into a rage, but, after citing Lalitanga into his presence, because of his youth, merely chided him gently, pointing out the virtue of thrift w^ith a view to preserving the resources of the kingdom. Even tho liberality be the greatest of virtues, moderation is the best norm : ' when one eats too much camfor the teeth fall out ' (102). He must not destroy his possessions, for some day he will have to shoulder the responsibilities of the kingdom (61- 110). Lalitanga, impressed by his father's expostulations, checked his excessive generosity. His petitioners, in their turn, blamed him, because he, the crest-jewel of the princes of liberality had, now% without apparent reason, and contrary to his practice, become an ordinary stone. The world can not live if the moon withdraws her digit,'*' the giver his tribute, or the cloud its water. They added many other arguments (131), until Lalitanga, tho still torn by conflicting emotions, again began to give. The king angrily had the doors of the palace shut upon him. Lalitanga then decided that he could not remain where liberality, which secured people's love, was construed as 149 ff.). According to Leumann, in a note on p. 239 of Tawney's Trans- lation of the Kathakoca, the story is found also among the Avagyaka tales. Ralston, Tibetan Tales, p. 279; Kingscote, Tales of the Sun, pp. 65 ff., present some of the traits of this story. More remotely, ZMDG. Ixi. 49; Jfitaka 417. The allegory of Lalitanga in Parigistaparvan 3. 214 ff. has no connection with the present story. ** See Bohtlingk, Indische Spriiche, nr. 1576. 28 Life and Stories of Pdrgvandtha a sin. In the secrecy of the night, he set out in a certain direction, mounted on a beautiful horse (111-141). Sajjana, knowing from certain signs what the prince was about, was prompted by his evil nature to follow him on foot. Lalitauga bade him tell something diverting. Sajjana embarked upon an argument as to the relative merits of virtue and vice, in which he, of course, took the side of vice. He advised Lalitanga to practice vice, and to acquire wealth by robbery. The latter replied that fortune obtained thru unrighteousness, like a lamp, illu- mines objects for a while, but, when it goes out, there is nothing but darkness. They agreed, on a bet, to lay their dispute before arbiters, Lalitanga engaging to be- come Sajjana 's servant, in case the arbiters decided that vice procures success. On arriving at a village, Sajjana asked the elders in the assembly house whether success arises from virtue or vice (158). Taken unawares, they decided in favor of vice. Sajjana then made Lalitanga give up to him his horse, which he spurred on, so that Lalitanga had to run after him, as a servant, bathed in sweat, to the jeers of Sajjana. Lalitanga, in turn, told him that he was badly named Sajjana (' good man ') since there was no evil man (durjana) like unto him: ' You are worse than the hunter who spreads havoc, for he who advises evil is worse than he who does it ' (111- 167): Parable of the hunter who was moved to compassion A certain hunter in a forest, his bow at the point of his ear, was implored by a gazelle facing death to be spared, until she had nursed her young, otherwise sure to perish from hunger. She would take upon herself the consequence of the great five sins, if she did not return Story of Lalitdnga 29 after having nursed them.^ When the hunter still doubted her, she agreed to take upon herself the yet greater sin of him that gives evil advice to one that asks, or practices mischief upon one that confides. The hunter let her go. When she returned and asked the hunter how she might escape from his arrow, the latter became disgusted with continuously threatening the lives of animals, and bade her avoid his right side and live * (168-176). Story of Lalitdnga, continued Lalitahga continued his arraignment of Sajjana with pious saws and illustrations, until the latter exclaimed: * wise man and counselor of perfection, why do not your virtues grant you your wishes ? You are like the vil- lager whose mother told him that he must under no cir- cumstances give up wealth once acquired. Then he caught hold of a bull by the tail, and was dragged and killed by him, because, tho people called to him, " let go, let go," the fool would not let go."^ Like that fool you have but one idea. If you want to make another bet as to the merits of virtue and vice, there is nothing left but that you should pluck out your eyes. ' The prince, in passion, agreed (168-191). They arrived at Qakhapura and submitted their dis- pute to some people, who again, as destiny would have it, decided as before. Sajjana then addressed Lalitauga: ' thou, that are drunk with truth, king among princes, expert in doing good to others, treasury of righteous deeds, tell what you will do now! ' Lalitanga, goaded * See additional note 1 on p. 183. 'This passage contains the root chut: see Lexical notes, p. 232., 'This suggests loosely the anecdotes about letting go the bear, told by Swynnerton, Romantic Tales from the Panjab, pp. 174, 293. 30 Life and Stories of Pargvandtha by his mockery, as if by a knife fresh from the whet- stone, went to the forest, stood under a banyan tree and, called the Forest-divinities (vanadevyah) and the World- protectors (lokapalah) to witness that Truth alone is vic- torious. The divinities showered flowers upon him. He then plucked out his eyes,^ and gave them to Sajjana, who rode off, recommending him to live on the fruit of the tree whose blossoms destroy all prosperity, whose branches endow with virtue. The prince, in great des- pair and want, still clings to virtue: ' Virtue alone is permanent, there is no other road to success in the three worlds! ' (191-207). After sunset Lalitanga, alone under the banyan tree, overheard ^ some Bharanda-birds asking a certain old bird in their midst to report the news. He narrated, to wit : ' In the city of Campa rules Jitagatru who has a daughter Puspavati, dearer than life. Her charms of person are perfection itself, but a trick of destiny has rendered all vain, since she is blind.^^ On a certain occa- sion the king sat in the assembly-hall, his daughter on his lap, reflecting that she could not be married on account of her bodily defect. He then proclaimed, by beat of drum,^^ that he who would furnish sight to the princess should obtain her as wife together with half the kingdom.'^- Then a young bird asked the old bird: ' Father, is there any means by which her eyes may be restored? ' The old bird first answered evasively, ' Papaiiibara takes out his brother's, Ksemamkara's, eyes, Ralston, Tibe- tan Tales, p. 282; they are later restored. Loss and restoration of eyes also ZMDG. Ixi. 50; Parker, Village Folk-Tales of Ceylon, vol. i, p. 386, bottom. •See additional note 2 on p. 185. " See Benfey, Pancatantra i. 370. ^See additional note 3 on p. 185. ^ See additional note 4 on p. 186. story of Lalitdnga 31 * because by night, surely, trees have ears,' ^^ but finally was cajoled into betraying his secret. He told that, upon that very tree there was a creeper whose sap, when ex- tracted, restored sight (208-235). Lalitanga felt with his hands for the creeper, cut a branch off with his knife, and poured its sap into his eye-sockets. At once, tho it was night, he could see every object.^^ Then he took more of the potent herb, and crawled in among the tail-feathers of the old bird ^^ who had previously announced that he would fly to Campa in the morning. In this way he arrived in a park of that city. He bathed, went into the city, and announced his purpose. He was cited to the presence of the king, who inquired after his family and country, but Lalitanga pressed his mission. Having filled the princess' eyes with the sap of the creeper, her sight was promptly restored, whereupon she expressed her devotion to the prince. The king arranged a sumptuous marriage, gave Lalitanga half his kingdom, so that henceforth he lived like a Dogundaka immortal,^^ in great splendor (236-268). One day, Lalitanga, standing at a window of his palace, beheld Saj jana in a wretched plight : ragged, disheveled, his veins standing out like serpents, repulsive as a skele- ton, like one who has come up from hell. Sajjana was ^ See additional note 5 on p. 186. " See additional note 6 on p.. 187. ^ Traveling in the tail-feathers of a gigantic bird of the nature of a vulture brings Caktideva to the golden city, in Kathas. 26. 34. In Deven- dra's story of Udayana (Jacobi, Ausgewahlte Erzahlungen, p. 29, lines 12 flf. ) Kumaranandi fastens himself to the middle legs of two three-legged Bharunda birds, which carry him to the siren island of Pancasela. In Ka- thas. 117. 81 Manoharika mounts a bird which carries her to the city of the Vidyadharas. In Catrumjaya Mahatmyam 10. 88 the draught from the wings of Bharanda birds set afloat a foundered ship. Cf. Weber in the note on p. 31 of his essay on the last mentioned text. " For this term see p. 226. 32 Life and Stories of Pdrgvandtha begging alms from door to door. Overcome by pity, Lalitanga had him cited to his presence, and asked whether he knew him. Sajjana did not recognize him, but taking him to be a strange king, replied : ' Who does not know the sun, or the cloud high in heaven? ' ^^ Lali- tanga then recalled himself to his memory, by telling how he had plucked out his eyes, whereupon Sajjana stood with his face downcast, as if desirous to escape even into hell. But the king made him bathe, take food, and put on becoming clothes, saying: ' To-day my king- dom has borne fruit, since in it you, my comrade in mis- fortune,^^ have arrived. Therefore enjoy happiness with a mind free from care! ' Sajjana then, in pretended hur^ility and contrition, told a hard-luck story: how, after leaving Lalitanga, he had been attacked by thieves, robbed, and beaten ; and how he had come to realize with his own eyes the fruit of sin. He did not consider himself fit to associate with the king. But Lalitanga generously pointed out that he would not have attained his own exalted and happy state, but for Sajjana 's companion- ship. Sajjana had been the touchstone wherewith the gold of Lalitanga's virtue had been tested (269-295). Queen Puspavati, suspicious of Sajjana, advised Lali- tanga to treat him generously, but to keep him at a dis- tance. They should no more associate than the swan and the crow (296-305) : Fable of the swan and the crow ^^ A crow, while hunting fish, tumbled into a pool, and was rescued by a hahsa-bird and his mate on the plan " For this trait see my paper on Muladeva, Proceedings of the American Philosophical Society, vol. lii, p. 649. "Cf. this text 3. 321, .and Muladeva, 1. c, p. 643. ^9 See additional note 7 on p. 187. Fable of the swan and the crow 33 of the tortoise on the stick.-*^ The crow invited the hahsa for a visit, and he accepted in the teeth of the remon- strances of his mate. The crow and the hahsa went into the forest, and perched amicably upon the branch of a nimba-tree.^2 There the crow defecated upon the head of a king who had come to rest under that tree, and then flew away. The hahsa was shot down with a sling-shot ^^ by one of the king's men, and, when they expressed sur- prise at seeing a crow in the shape of a hahsa, the latter recited: ' I am not, great king, a crow, but a hahsa who lives in limpid water. Addiction to the society of the vile brings death, without doubt ' (306-322). Story of Lalitdnga, continued Puspavati continued to describe Sajjana keenly, as a conch-shell, white outside, full of tortuosities inside. But the prince would not abandon Sajjana, for fate has it that noble men tend to associate with villains, just as camfor loves charcoal. Sajjana then sowed suspicion and dislike for Lalitahga in the mind of his father-in-law, and finally betrayed to him with feigned reluctance the supposed secret of their relation. Sajjana pretended that he himself was the son of King Naravahana (Lali- tanga's father), and that Lalitanga was the son of a mahlyasya kaurikasya.^^ Of attractive person, but ^ See the author in JAOS. xxxvi. 60. Two birds take each the end of stick into their bills: the animal to be rescued catches hold of the stick by mouth. *^ The acrid fruit of this tree is no good, except to be eaten by crows; see Bohlingk's Indische Spruche 3733. The snuhi tree is similarly despised, Pargvanatha 7. 14. " dhanurgulika : the word recurs as dhanurgolika in 3. 189. ^ The translation of the Kathakoga has ' potter ' in the place of this group of syllables. For low, cunning types (barber and potter) see addi- tional note 23 on p. 202. 3 34 Life and Stories of Pdrgvanatha ashamed of his caste, he had left his home to roam in strange lands. The king then ordered some servants of his to slay that night any man who came alone by a cer- tain route to the palace. When night came he sent a call to Lalitanga to come to him in the palace, by that route. But Puspavati, alert and suspicious, induced Lali- tanga to send Sajjana in his place, whereupon the latter was duly slain by the king's men.^^ Puspavati heard the uproar, and bade Lalitanga flee outside the city with an army. His father-in-law threatened war, but his minis- ters checked him with wise cautions, illustrating by the following story the folly of hasty action (323-381) : Story of the parrot that brought the fruit of immortality. Strike hut hear ^^ In a great forest in the Vindhya mountains, on a ban- yan-tree, lived a pair of parrots. Theirs was a beloved young parrot. One day it flew off, but being very young, it fell upon the ground. A hermit picked it up, took it to his hermitage, fed it, educated it, and treated it like a son. One day the young parrot overheard the abbot of the hermitage tell his pupils that in the middle of the sea there was an island, Harimela, in whose north-east corner stood a large mango-tree, bedewed with ambrosia ; and that the fruit of this tree restored youth by curing deformities, diseases, and old age. The young parrot, remembering his decrepit parents, considered that he " See additional note 8 on p. 188. " See the author, in Festgruss lan Ernst Windisch, p. 359 ( with note ) . In addition to the parallels there given see also Siamese Paksi Pakaranam, in Hertel, Das Pancatantra, p. 350 (nr. xvii) ; Taylor, Catalogue Raisonne of Oriental Manuscripts, vol. iii, p. 615; Kingscote, Tales of the Sun, p. 350. Cf. Benfey, Pancatantra i, 416. Parrot and poison-tree in different application, Mahabh. 13. 5. 1 ff. Story of the parrot and the fruit of immortality 35 might now pay the debt of their love. He flew to the magic tree and fetched one of the mangoes, but, on return- ing, grew tired and fell into the ocean, keeping the fruit in his bill (406). A merchant by the name of Sagara picked him up ; the parrot, out of gratitude, presented him with the fruit, after which he flew away to get another. The merchant decided to make the virtue of the fruit universally accessible. When he arrived at Jayapura, he presented it to the king then ruling, who had it planted, in order to reproduce the fruit for the benefit of his people (435). But a serpent, carried in the beak of a bird, happened to drop poison ^^ upon one of the man- goes, so that it ripened and fell to the ground. The keeper of the garden joyously took it to the king who gave it to his chaplain, and he ate of it and died. The king in rage had the tree cut down. But a host of men, afflicted with incurable diseases, ate of its fi-uit for euthanasia (sukhamrtyave), and became thereby like unto the God of Love. The king, discerning the true state of things, regretted his rash act, and lost pleasure in his kingdom (382-454). Story of Lalitdnga, continued On hearing this illustration of the evil effects of hasty action King Jitagatru sent one of his ministers to Lali- tanga, and obtained from him the true account of his life. The king, in mixed joy and sorrow, sent trusty messen- gers to report everything to Lalitanga's father. King Naravahana in Qrivasa. Naravahana, delighted and grateful to JitaQatru, asked him to send back Lalitanga. Jita§atru apologized humbly to his daughter and his son- "For snakes spitting venom into food see Tawney's note in his Trans- lation of Kathasaritsagara, ii. 296; Catrumjaya Maliatmyam 14. 207. 36 Life and Stories of Pdrgvanatha in-law for the wrong lie had clone them, made over his entire kingdom to Lalitahga, and retired to the forest (484). Lalitanga returned with Puspavati to his father Naravahana, who joyfully proposed to him the succession to the throne, and his own retirement from the world (512). After a polite and lengthy discussion between the two, Lalitanga accepted the responsibility, and ruled his dual kingdom in prosperity and happiness (455-538). Naravahana, now a Royal Sage (rajarsi) arrived at a park near the city, to visit Lalitanga. The latter in great joy went out with zenana and retinue to greet him. Nara- vahana preached the Law with particular reference to the Jain virtue of samyaktva (perfection), illustrating by the following story (539-569) : Story of the Qrdvaka-'' Gandhdra who rejected magic art In the city of Vasanta lived a Jain disciple, pious and virtuous, named Gandhara. Once, when he was honoring the gods in a Jain temple, a Vidyadhara,^'^ named Maha- jaina, admiringly offered him the choice of magic arts (vidya). Gandhara refused, because he was not inter- ested in successes limited by particular conditions (au- padhika), since these result only in pain. But finally he was induced to accept a certain magic charm, which he, in turn, imparted to a friend of his, Skandila by name, because he himself had no use for it (584). Skandila went to a cemetery to execute the charm, filled a basin with live coals, and placed it under a tree. He then " Designation of Jaina lay disciples. 2* Literally, ' Science-holder,' a species of demigods, famed for their knowledge of magic art, especaally the art of itravelling in the air (khe- cara). story of the Qrdvaka Gandhara 37 started to climb a rope which he had fastened to a branch of this tree. This rope he had to cut while hanging upon it. But, when he had cut one strand of it, he became afraid of falling into the basin, and came down again to the ground. While gathering courage to try the charm once more, a thief came along with a jewel-casket which he had stolen from the palace of the king. The thief, frightened by the knowledge that he was pursued by the king's men, asked Skandila what he was about. Skan- dila told him all, and the thief proposed to barter the charm in exchange for the jewel-casket.^^ Skandila agreed, and taught the thief the charm. The latter climbed the rope, cut successively its four strands, where- upon the Science 2<^ named Adhisthayini, 'Floating,' delighted with his courage, furnished him with a car on which he ascended to heaven (599). In the morning the king's men, shouting on all sides,^^ ' Catch him, bind him, the thief has been caught with the goods,' ran up to Skandila. Thereupon the thief in the role of a Vid- yadhara produced a big stone, and cried out in heaven, ' Whosoever shall injure my Teacher Skandila, upon him will I cast this rock.' The bailiffs, frightened, reported the occurrence to the king, who came and asked the thief reverently how Skandila came to be his Teacher. He told the story which they all absorbed in astonishment (570-604). "The thieves' trick of dropping loot or presenting loot to an innocent person, so as to avert suspicion from one's self, belongs to the refinements of the steyacastra: see this text 2. 452 flf., 652 ff.; 8. 124 flf.; Kathas. 10. 167; Dhammapada Commentary 5. 8; 12. 5 and 9; Jataka 444; Samaraditya- sarhksepa 2. 188 ff., 492 ff.; 6. 102, 465 ff.; 8. 518 ff. '" For these ' Sciences,' or vidyas see my paper, ' On the Art of Entering another's Body,' Proceedings of the American Philosophical Society, vol. Ivi (1917), pp. 4ff. ■" Read in 600 visvag\-yaharaka for visvag vyaharaka. 38 Life and Stories of Pdrgvandtha Story of Lalitdnga, concluded Naravahana continued his panegyric on the virtue of samyaktva which remains valid even if good conduct is infringed upon (caritrayane bhagne'pi). Lalitanga greatly honored Naravahana, and received further in- struction. He built a magnificent Jaina temple, in which he set up an image of Nabheya (Rsabha). Under tne influence of his father's teaching he renounced his king- dom, entered upon the vow of complete resignation (samastavirati-vrata), died, and went to heaven. Falling from thence he will obtain final perfection (siddhi) in Videha (605-669). Frame story: The enmity between the hr others, Kamatha and Maruhhidi ^^ The story returns to the Sage HariQcandra (see verse 40), thru whose influence many people were converted, among others Marubhuti, who was weaned from pas- sion, devoted himself to the Law, and practiced many virtues. Kamatha, whose heart was not pierced by the Sage's instruction, remained unenlightened. Owing to Marubhuti 's chastity his wife Vasumdhara became love-mad, and, after first repelling Kamatha 's advances, finally submitted to his unbridled lust. Blinded by love, they constantly indulged in incestuous adultery (683). Varuna, Kamatha 's wife, observing, reported the affair to Marubhuti. Thereupon he went to a distant village, but returned in the guise of a holy beggar (karpatika), and asked Kamatha for shelter. The latter assigned to him a corner of his house, where, pretending to sleep, he became witness to the misconduct of his brother with ^See Introduction, p. 13 5, Kamatha and Marubhuti 39 his own wife. He reported the affair to the king, Ara- vinda, just but stern monarch, who had Kamatha forcibly mounted upon an ass,^^ marked with many insignia of shame, and expelled from the city (700). Kamatha, disgraced, deprived of wealth and relatives, roaming solitary in the forest, brooded revenge against his brother. He decided to bide his time. Consumed by wrath, yet unable to retaliate, he happened upon a her- mitage in the forest, took sacred vows (diksa), and prac- ticed asceticism on a mountain. In the mean time Maru- bhuti became despondent on account of the dire retribu- tion he had brought upon his brother. Even tho re- strained by the king, he went to the forest to conciliate Kamatha (717). He threw himself upon his knees and begged forgiveness, but Kamatha took up a stone and with a single blow smashed his brother's head, and at the same time his own ascetic vow. While in pain from that mortal hurt Marubhuti harbored distressed thoughts (artadhyana) ; he was, therefore, reborn as a wild ele- fant,^^ leader of a herd in the Vindhya mountains. His sister-in-law Varuna also, blinded by anger, was born as a she-elefant, and became his mate. Wildly they roamed together in the forest (727). King Aravinda, living at the pinnacle of worldly pleasures, one day contemplated a great storm. The breaking of the clouds reminded him of the perishable- ness of all things in Samsara. Disgusted with his own excessive indulgences, he decided to abandon the world and its pleasures. His wives begged him not to abandon them, nor to expose the kingdom to danger. Neverthe- less he took the vow in the presence of a teacher, and '' See additional note 9 on p. 188. ** Second pre-birth of the future Parcva. 40 Life and Stories of Pdrgvanatha wandered about solitarily thru towns and villages. Dur- ing these roamings he met a merchant, Sagaradatta, who asked him where he was going. He replied that he was going to Mount Kailasa, to honor the gods. Sagaradatta asked whether there was any profit in honoring these hand-made gods. Aravinda replied that his gods were the twenty-four Arhats, Rsabha, etc., who had sur- mounted passion, were omniscient, were honored by Qakra. By their teaching of the Law, they had become the saviors of every being. These Arhats must be wor- shipped, and alms must be given without doubt or ques- tion, as is illustrated by the following parables (670-797) : Two parables Two merchants, Nandaka and Bhadraka, occupied adjoining shops. Bhadraka steadily attended to his busi- ness in the morning; Nandaka, on the other hand, went to a temple to worship. Bhadraka became jealous, think- ing that Nandaka must be rich to be able to neglect his business. Nandaka, in his turn, thought that Bhadraka, in the absence of competition, would be making hay while the sun shines, that is, that Bhadraka would be doing business while he was spending his time in worshiping the Prince of Jinas. Owing to his evil doubts (kuvi- kalpa) he lost the fruit of his merit in worshiping the Savior (805). A rich merchant's son, while sitting in his shop, was accosted by a mendicant Sage who asked for alms. Gladly he poured ghee into his bowl in an unbroken stream (akhandadharaya). The Sage, out of fear that he would curtail the merit of the merchant which grew as fast as he poured, did not withdraw his bowl. Then the giver became dubious, thinking, ' What will the soli- Kamatha and MaruhJiilti 41 tary ascetic do with so much ghee, if he does not even now let up? ' As fast as he was thus doubting, he kept falling step by step from the world of gods which he had been reaching thru his good deed. The Sage, who knew this, explained to him the wonderful virtues of giving, and the injurious effects of doubt (798-814). Frame Story: The enmity between the brothers Kamatha and Marubhuti, continued In consequence of the instruction of the Royal Sage Aravinda, Sagaradatta became a Jain disciple (gravaka). Going on his way, Sagaradatta arrived at the place where the elefant king, Marubhuti, was in the habit of disport- ing himself with his females. Sagaradatta camped on the banks of a beautiful lake. The elefant Marubhuti came there to drink, and proceeded to attack Sagaradatta 's caravan, slaying and dispersing. Aravinda knew thru his profound insight (avadhi) ^^ that the time to en- lighten the elefant had now come. He placed himself in kayotsarga position; the elefant came to his side and revered him. Aravinda reminded him of his former state as Marubhuti, and exhorted him to abandon his mad folly. Marubhuti then remembered his former birth as a Qravaka, paid his respects to the Sage, and signified with his trunk that his faith was restored. Varuna, his mate, as well as many people, including Sagaradatta, accepted the faith. Then Aravinda retired to the moun- tain Kailasa ; the elefant Marubhuti lived piously on sun- warmed water and dry leaves, repenting that he had inflicted destruction and terror upon living beings (815- 857). **See for this term, Leumann in Tawney's Translation of Kathakoga, p. 241 note. 42 Life and Stories of Pdrgvandtha In the mean time Kamatlia, unchastened even by the murder of Marubhuti, ignored by his teacher, despised by other ascetics, had died in a troubled state of mind (artadhyana), and was reborn as a kurkuta-serpent.'^ Killing or endangering all living beings, he infested the forest, and finally bit the elefant Marubhuti. The latter died in the thought of the Law (dharmadhyana), there- fore was reborn as a god in the Sahasrara heaven,^^ where he was acclaimed by celestial females. Varuna also was reborn in heaven as Marubhiiti's wife; they lived there in the highest enjoyment of the pleasures of the senses. The kurkuta-serpent (Kamatha) was reborn as a hell-inhabitant in the Pancamavani hell,^* suffering all the tortures of that hell (858-885). * This is the second pre-birth of the future Asura Meghamalin. The fabulous serpent, called kurkutoraga, kurkutahi, kukkutoraga, kukkutahi, kukkutabha, occurs here for the first time in literature. It is likened in stenza 860 to a winged Yama (jatapakso yama iva), and, therefore, is con- ceived as a winged dragon. But it figures as a mere cock in the sculpture described on p. 19 fl. ^' This is the third pre-birth of the future Parcva. ^ This is the third pre-birth of the future Asura Meghamalin, King Kiranavega 43 Sarga the Second Frame Story: King Kiranavega On the Vaitadhya mountain stood a sumptuous city, Tilaka, in which ruled a Vidyadhara king, Vidyudgati, with his beloved wife Tilakavati. The soul of the elefant (Marubhuti) fell from the eighth Kalpa (astamat kalpat) into the womb of Tilakavati, to be reborn as prince Kiranavega.^ In due time that prince was married to Padmavati, daughter of an important vassal of the king. The king, after giving instructions to his ministers and preaching royal wisdom to his son, made over to him his kingdom, and took vows with the celebrated Guru Sagara (34). Kiranavega had a son, Kiranatejas, who grew up finely. A Sage, Suraguru by name, arrived at a park outside the city, and delivered a sermon culminating in the five-fold vow (pancavrata 2), being the duties in lighter form (anu) of the householder (grhin) in distinc- tion from the ascetic (yati). The five duties are: ahihsa, ' non-injuriousness ' ; satya, * truth ' ; asteya, ' non- theft ' ; brahmacarya, ' chastity ' ; and aparigraha, ' non- acquisition. ' Ahihsa, or ' non-injuriousness,' is de- scribed and illustrated by the following story (1-51) : * This is the fourth pre-birth of the future Parcva. * For these vows see e. g. Ayaranga-Sutta 2. 15 ; Tattvarthadliigamasutra 7. 1 (Bibl. ind.) ; V. S. Ghate, The Indian Interpreter, vol. x, p. 31, where the fifth vrata is styled akimoanya (akinichanya! ). These five vows are in accordance with the teaching of Mahavira, rather than the reputed teaching of Pargva, which postulates only four vows, omitting the brahma- carya. Thus, explicitly, Uttaradhyayana Sutra 23. 12; of. Btihler, uber die Indis<;he Se«te der Jaina, p. 101; Stevenson, The Heart of Jainisim, p. 49. 44 Life and Stories of Pdrgvandtha Story of Prince BMma and his friend Matisdgara In Kamalapura ruled king Harivahana. His queen, Malati, dreamed that she had a lion in her lap.^. The king called in a Brahman skilled in the Science of Dreams, which he explained in a brief ' Traumschliissel ' (67). Next, he interpreted the particular dream of the queen: she would be delivered of a noble son. In due time a prince was born, and named Bhima. Simultane- ously the king's minister, Buddhila, had a son, Mati- sagara, who became Bhima 's friend and adviser.^ One day, while the prince was sitting in the lap of his father, the gardener of the Campaka park announced the arrival of the Sage Abhinanda. Greatly rejoiced, the king, the prince, and the court went there to greet him, and hear his sermon. Bhima and his friend Matisagara were con- verted, and enjoined especially not to injure innocuous living things. This the Sage illustrated by the following parable (52-106) : Parable of the six men who started to destroy a hostile village The first of the six men proposes to kill both men and beasts; the second advises that the human beings be killed, but why the beasts? The third says, the men alone must be killed, not the women; the fourth narrows it down still further by proposing that only men in arms are to be slain ; and the fifth proposes that even of those in arms only they that actually fight should be slain. * See additional note 19, on p. 189. *Tliis relation between prdnice and minister's son, or prince and other youthful friend, is constant and fundamental in fiction; e. g. Kathas. 28. 115; Jacobi, Aussewahlte Erziihlungen, p. 5, 1. IS. Parable of the illusory deluge 45 Finally the sixth says, ' He who is without enemies does not have to kill any one ' (vina §atrun ghatah karyo na kasya cit). The six men are designated respectively as Black, Blue, Grey, Brilliance (tejas), Lotus (padma), and White. But the best of all is he by whom all persons are protected from enemies (107-112).^ Story of King Naladharma and the deer The Sage continues his illustration of ahirisa, to wit: King Naladharma of Vijaya and his minister Tilaka, while hunting, came upon a deer with long and strong horns. As the king was about to cast his arrow, the deer told him not to slay, since it was a Ksatriya's business to protect (tra) from injury (ksatat).*' A king must not kill grass-eaters: even enemies that eat grass must be spared'^ (123). When the king was surprised at the deer's speech, the minister explained that the animal must be an Avatar of a god or demon. They followed the animal which led them to a young Sage, and bade them make obeisance to him. They did so, and were rewarded with a sermon. The king then, surprised at the youth of the Sage, asked him why he had retired from the world. The Muni told the following parable (113- 136): Parable of the illusory deluge King Bhuvanasara of Siddhapura rules under the guidance of his minister Mahamati. One day players from the Dekkhan are permitted to present a spectacle ^ For the spirit of this parable cf. Mahabharata 12. 95. " This pun is as old as Mahabharata 12. 59. 127. It recurs in Parcva 3. 600. Jacobi, Das Mahabharata, p. 131, and Hertel, Das Paricatantra, p. 6, translate kaatat by, * from loss.' This seems to me to slip iby the point. 'See additional note 11, on p. 191. 46 Life and Stories of Pdrgvandtha and concert at the court. In the midst of the festivity the door-keeper announces an astrologer who desires an audience. The king is impatient at the disturbance, but the minister points out that the astrologer is more im- portant than the spectacle. The astrologer is then ad- mitted ; he is robed in white, and holds a book in his hand. After exchange of courtesies, the astrologer predicts that on that very day a deluge shall arise, turning that city into an ocean (153). At once a vividly described storm and deluge break out, which drive the king and the minis- ter to the seventh story of the palace.^ After reproach- ing himself for neglect to attend to his spiritual welfare, the king makes the five-fold obeisance (pancanamaskrti ®) in his mind, when, all at once, a ship arrives (168). As he starts to board the ship, lo, there is no water, no cloud, no ship, no thunder. When the king asks the alleged astrologer to explain, he says that he is no astrologer, that he is a magician who has exhibited hocus-pocus (indrajala). The king then draws the moral that life and its attractions are also illusory; happiness, like a candle, sputtering in the wind, is impermanent. He makes over his kingdom to Prince Harivikrama and turns Ascetic (Qramana) (137-182). * The seventh story of a palace is a clich6 of Hindu fiction. See this text 2. 339; 5. 204; 6. 610, 1118; Jacobi, Ausgewahlte Erziihlungen, p. 8, 1. 1; p. 48, 1. 33; Kathakoga, pp. 130, 185; Parigiataparvan 2. 674: Jatakas 62 and 458; Samaradityasaiiiksepa 4. 391; Paficatantra 1. 5; Pancadanda- chatraprabandha 2 (p. 31). For the uses of the higher stories of Hindu palaces, see Weber's and Jacobi's remarks on p. 68, note, of the former's translation of Paiicadandachatraprabandha, Transactions of the Berlin Academy, 1877. » Made in succession to the different grades of Jaina Saints and Teachers ; see, e. g. Kalpasutra 1. Prince BMma and his friend Matisdgara 47 Story of King Naladharma and the deer, continued King Naladharma complained that, unlike the Sage then teaching, he was, because of his sins, unripe for eman- cipation. Thereupon the Sage taught him to cultivate perfection (samyaktva). The king asked who was the deer that had brought about his purification. The Sage replied that the deer in a former birth was Naladharma 's friend and spiritual adviser; he had practiced wrong asceticism, had died, and had been reborn in that place as a Yaksa. He had then become pious by constant associ- ation with himself, and, out of his love for Naladharma in the previous life, had changed into a deer in order to bring about his enlightenment. The deer now appeared in the form of a Yaksa ; told that he, like the king, had reached perfection (samyaktva) ; received additional in- struction from the Sage ; and returned to his Yaksa home. The king also returned to his capital; erected an image of the Arhat; became a Great Disciple (maha^ravaka) ; and will in future attain perfection (siddha) (183-194). Story of Prince BMma and his friend Matisdgara, continued. The Wicked Kdpdlika ^® At the end of these illustrations the Sage Abhinanda (verse 75) continued to instruct Bhima (here called Bhi- masena) in piety, and in the duty of enlightening others. Bhima returned home, and devoted himself to dharma (religion), happy in the worship of the gods. A certain Caiva ascetic (kapalika), a rogue, arrived into the pres- ence of Bhima and his friend Matisagara. He told them that he was in possession of a Science, called ' Earth- "See additional note 12, on p. 191. 48 Life and Stories of Pargvanatha Shaking ' (bliuvanaksobhinl)/^ which he had cultivated for twelve years, but that it still required a final per- formance in a cemetery. For this he needed Bhima as his aid. Matisagara warned Bhima not to mix himself up with a rogue, but the prince, confident of his own virtue (dharma), persisted in cooperating with the rogue (213). They arrived at the cemetery, where the Kapa- lika, after drawing a circle and adoring some divinity, attempted to prepare Bhima 's hair-lock, intending to cut off his head. Bhima saw thru the deceit ; told him that courage alone was his top-lock (mama sattvam eva gikha- bandhah) ; and to proceed with his business. The rogue then, realizing that his trick would not work, prepared to cut off Bhima 's head by force, and, by way of prelimin- ary, made the whole world shake by his terrible doings. Bhima stood undaunted. The rogue then told him, that, if he would freely yield his head, he would be born to bliss in another birth. After further give and take, Bhima jumped upon the shoulders of the Kapalika; the latter flew up in the air, threw Bhima off, and, as he fell, a Yaksini (Siren) received him in her folded hands, and took him to her house (228). He found himself siting upon a divine throne, and was addressed by the Yaksini. She told him that he was in the Vindhya mountain, in her magic pleasure-house ; that her name was Kamalaksa ; that she was living a licentious life with a retinue of gods; and that she had seen him falling, as he was hurled down by the Kapalika. She had taken care of him out of love ; moreover she put herself and her retinue at his service. Bhima playfully described her condition, as showing that not only earth-dwellers, but also the wise gods were subject to the lure of love. " For these ' Sciences ' see my article, ' On the Art of Entering another's Body,' Proceedings of the American Philosophical Society, vol. Ivi, pp. 4 ff. The tvicked Kdpdlika 49 He recommended her to call to mind the Jina who de- stroys the serpent's poison of Kandarpa (the God of Love), and who acts like the Great Garuda charm ^^ (ma- hagarudamantrabharii jinam). Kamalaksa declared that Bhima's mere speech has cured her of the poison of illu- sion, and asked him to teach her the salvation which destroys all pain (195-244). While they were thus communing, sweet sounds arose, w^hich Kamalaksa explained as coming from the chants of Munis. Bhima rejoiced; Kamalaksa showed him the way to the Munis, and then proceeded to her own home, promising to return with her retinue. While Bhima was paying his respects to the Munis, headed by their Guru, a great she-serpent (mahabhuja) appeared from heaven, and alighted before him. Wondering what she was, and whither she was going, he sprang upon her back. Desir- ing to cross the heavens, he shone there like Acyuta (Krsna), mounted upon the Kaliya-serpent, like a mari- ner whose ship is wrecked and who desires to save him- self upon a plank ^^ (261). After traversing many rivers, forests, and mountains, they came upon a temple of Kalika (Durga), built, or adorned with men's bones, skulls, etc. In the centre of that temple stood a frightful image of Kalika, in front of which he saw the wicked Kapalika holding a beautiful man (who turns out to be Matisagara) by the hair. Bhima hid himself, in order to " A charm that cures snake poison. " The phalaka or kasthaphalaka, ' wooden board,' represents the sten- ciled melthod by which shipwrecked mariners save fthemselves and get to shore; see, e. g. Pargvanatha 2. 261; 2. 925; 8. 21; Kathas. 25. 46; 36. 99; 52. 328; 67. 61; Dacakumaracarita i, p. 9; Samaradityasaiiiksepa 4. 98; 5. 155, 218, 269, 278, 360; 6. 106; 7. 508. This is one of the features of ' nau- fragium,' ' shipwreck,' one of the most prized devices of Hindu fiction. This links itself with the motifs, ' Treasure-Isiland,' ' Jonah,' and ' Sirens.' Of all this elsewhere. 4 50 Life and Stories of Parcvandtha see what the Kapalika would do, and that he might then suit his actions to the occasion. The Kapalika addressed his victim : * Unhappy wretch, thinli quickly of thy favo- rite divinity, before I cut off thy head in honor of this Kalika ! ' In this plight Matisagara resorted first to the Jina, and then to Bhima. The Kapalika told him that in attempting to sacrifice Bhima, who had, as he thought, the proper characteristics, he had lost him ; that the latter was at this time with Bhiksus in the Vindhya mountains ; therefore he had brought him, Matisagara, to be sacri- ficed in his stead. Bhima then sprang upon him, threw him upon the ground, and put his foot upon him. As he was about to kill him, Kalika bade him not to slay her child, that was ever collecting skulls for her. That he was just about to furnish the 108th skull, by whose means she would fulfil her purpose. Moreover, pleased with Bhima 's heroism, she bade him ask a gift. Bhima en- treated her to desist thenceforth from the slaughter of living beings and other crimes, in order that she might thus obtain perfection (siddhi). Ashamed, because a mere man, even tho of noble mind, was the source of her enlightenment, she consented to his wish, and then van- ished from sight (295). Matisagara related how he hap- pened to have gotten into the power of the Kapalika. When Bhima had disappeared, the court was in despair. The house-divinity then showed herself, told what had happened to Bhima, and predicted that Bhima would return in time. Yet Matisagara, after consulting sun- dry omens, ^"^ went in search of Bhima, was seized by the Kapalika, and saved by Bhima. At the end of his report the Kapalika also underwent change of heart, and re- sorted to the protecting grace of Bhima (245-314). " In the present text, as in all fiction texts, omens are both consulted intentionally, or deferred to when they happen incidentally; see 1. 324; 3. 149; 6. 559, 937; 8. 19, 333 ff. Prince Bhima and his friend Matisdgara 51 Story of Prince BhJma and his friend Matisdgara, continued. Qihi motif Wliile they were thus conversing, a great elefant ap- peared, placed Bhima and Matisagara upon his back, flew up into heaven, and deposited them outside a deserted city.^^ Bhima, leaving Matisagara outside, fearlessly entered alone the empty but wealthy city. He saw there a lion with a man in his paws, about to eat him. He requested the lion to release the man, and the lion, in turn, asked him how then he was to subsist. Bhima, taking the lion to be a god, told him that the gods were not in the habit of eating morsels,^^ and that he should be ashamed of himself. But, if he really could not still his desire for human flesh, he would give him some from his own body^^ (328). The lion refused, because his victim had inflicted injuries upon him in a former birth which would keep alive anger, yea even thru a hundred existences. Bhima then took the man from the lion by force, and threw him over his back. The man became invisible, but held Bhima by the hand, and led him into a palace. Bhima ascended "Deserted cities figure frequently in fiction: Parcvanatha 6. 314; Bam- bhadatta (Jacobi, Ausgewahlte Erzahlungen, p. 7, 1. 28); Kathakoga, p. 129; Kathasaritsagara 43. 46; Hertel, Das Paiicatantra, p. 109, note 4; Paucadaiidachatraprabhanda 2 (p. 27); Swynnerton, Romantic Tales from the Panjab, p. 87. " See also 2. 292. This is &n addition to the usual signs of the gods : they do not sweat; are dustless; do not wink their eyes; cast no shadow, and do not touch earth with their feet. See the author in Proceedings of the American Philosophical Society, vol. Ivi, p. 28, note 60. In Valahassa Jataka (196) the bodies of Yakkbinis turn cold after eating human flesh. The signs of the gods are freely exploited in Fiction as well as in Epic. Additional examples: Parcvanatha 7. 503; Dacakumaracarita, ii. 15; Ralston, Tibetan Tales, p. 16. Even Raksasas participate in these charac- teristics; see Parker, Village Folk- Tales of Ceylon, i. 145, and Jataka 1. "See additional note 13, on p. 192. 52 Life and Stories of Pdrgvandtha to its seventh ^^ story, was greeted by sweet sounds from gala-wood statutes whicli descended from their posta- ments and conducted him to a golden throne.^^ The sta- tues offered to bathe him, whereupon he requested them to fetch Matisagara. Both were then bathed and feasted. Bhima fell into a sleep, and heard in his dream the voice of a god who told him that he was pleased with his prow- ess, and, therefore, bade him choose a gift. Bhima asked him what city that was, and why it was devoid of life (346). The god told : This is the city of Hemapura ; its king was Hemaratha, who had a Purohita, named Canda, hated of all men. The king also was cruel by nature, and, on mere suspicion, inflicted severe punishment. An enemy of Canda, spread a report that he was intimate with a low-born woman ^o (matangi) . The king consulted an ordeal, and, tho he did not determine the truth, had Canda wrapped in hemp and boiled in oil. Canda had no chance before he died to wear away his sins, and there- fore, was reborn as a Eaksasa, named Sarvagila (' All- devourer '). He remembered the hostilities of his former birth, came to that city, hid away all its people, and, hav- ing assumed the shape of a lion, carried off King Hema- ratha. He had been greatly surprised when Bhima, in heroic pity, had released Hemaratha, but, nevertheless had arranged for Bhima 's entertainment, and had again brought out the people of the city. No sooner had he said this than all the people put in their appearence (315- 355). Then Bhima 's teacher (v. 251) arrived by the road of heaven. All four, namely Bhima, Matisagara, the Eak- " See note 8, on p. 46. "See additional note 14, on p. 192. »« See additional note 15, on p. 195. Prince Bhhna and his friend Matisdgara 53 sasa (sc. Canda), and Hemaratha went to pay their devo- tions to him; this he rewarded by a longish sermon on the futility and destructiveness of wrath, in consequence of which Canda was converted (370). While the Muni was still speaking a great elefant came rushing on with a roar that scattered the assemblage. Bhima tamed him, whereupon he also paid his respects to the Sage. The ele- fant then changed his form to that of a Yaksa, declared that Hemaratha was his son in a former birth, and that he himself, thru evil associations, had ruined his per- fection (samyaktva), and had become a Vyantara. The Sage then preached on samyaktva. Afterwards Bhima visited Hemaratha 's palace where he was received as an honored guest. They exchanged fair and pious speeches (390). Kali (Kalika, w. 145-244) arrived, accompanied by the Kapalika. The goddess informed Bhima that his family was distressed at his absence, and that she herself had promised that he would return shortly. Bhima was seized by a longing for his home. The gods came upon the scene and announced the arrival of the Yaksini Ka- malaksa, who told of her conversion by Bhima and the Sages. The Yaksa then produced a car by magic ; Bhima and Matisagara mounted it for their homeward journey. In due time they arrived at a park near Kamalapura, their native city (414). There Bhima adored the gods and the Jina, the Lord of the world (425). King Nara- vahana, his father, heard of his arrival ; the king and the queen went to greet Bhima, who threw himself at their feet. Bhima and Matisagara returned in triumf on a state elefant. Matisagara, on request, narrated Bhima 's adventures. Naravahana gave many princesses in mar- riage to Bhima, consecrated him as king, and himself took the vow (diksa). Bhima also in the end took to the forest. Because he abstained from killing, teaching 54 Life and Stories of Pdrgvandtha others also to abstain, lie obtained the highest success in the two worlds (355-438). Story of mother and son punished for cursing one another hy implication -^ The narrative here passes from ahihsa (injury by deed) to the demonstration that injury by words also is reprehensible : In Vardhanagapura lived a man of good family, Sadvada, with his wife Candra, and a son Sarga. Sadvada died poor. Candra subsisted by doing chores in other people's houses, while Sarga gathered wood in the forest. One day, when Sarga was away at the forest, Candra was called to carry water to a merchant's house. Before leaving she fondly hung up an excellent meal for her son in a hammock, and went to the merchant's house. In the evening Sarga returned, threw down his wood, but, not seeing his mother, hungry and thirsty, as he was, waxed exceeding wroth. When the mother iBnally ar- rived, worn out from her day's work, Sarga said to her roughly: ' How long, wretched woman, will you stand there, impaled on a stake? ' Thereupon she retorted petulantly: ' Are your hands cut off, that you can't take your supper out of the hammock and eat it? ' In due time both became Jain ascetics, died, and went to the heaven of the gods (451). Falling from that state, the soul of Sarga was reborn as Arunadeva, the son of Ku- maradeva, a merchant of TamaliptI ; the soul of Candra, as Devini,^^ the daughter of a rich merchant Jasaditya " The same story, with less obvious application, in S'amaradityasaihksepa 7. 492 flf. Cf., remotely, Parigistaparvan 2. 316 ff.; and Hertel, Das Pafica- tantra, p. 108, note 4. ** In the sequel also Devini. Samaradityasamksepa has the Prakrit form, Demi, taken over from the Samaraiccakaha. Story of mother and son punished for cursing 55 in Patalapura. A marriage was arranged for the pair, but Arunadeva, not being ready to marry, started on a mercantile expedition with a friend of his, Mahegvara. Their ship was wrecked, but they reached the shore near Patalapura. Mahegvara left his friend in a ruined tem- ple, to get food, before the latter should put in appear- ance as bridegroom. Arunadeva, worn out by fatigue, fell asleep. Then the former Sarga as well as his former mother Candra were both overtaken by their karma in their previous birth. A robber cut off Bevini's hands, while she was promenading in the garden, in order to steal her bracelets. Beadles took up his pursuit ; he fled into the ruined temple where Arunadeva was sleeping. There he dropped the bracelets and his sword.^^ Aruna- deva woke up; thought that the divinity of the temple had made him a present ; hid away the bracelet ; and was just wondering what the sword meant, when the beadles arrived in pursuit, took him for the thief, and beat him, until the bracelets fell from him. They brought him before the king by whose command he was impaled upon a stake. MaheQvara returned, missed Arunadeva, and, on inquiry, learned that a thief had been captured there. Suspecting disaster, he soon came upon Arunadeva im- paled, and at the sight broke into terrible lamentations, falling down in a faint. When he came to he explained that the victim was Arunadeva. In his despair he at- tempted to kill himself with a rock, but was restrained by the spectators (476). Jasaditya also heard of the occurrence, went there with Devini ; and at the sight fell in a faint. On recovering he begged to enter the funeral fire. The king heard of the affair, went there, and con- soled Jasaditya by pointing out the irresistible power of "* See note 29, on p. 37. 56 Life and Stories of Pdrgvandtha karma. The Sage Amaregvara came along and instructed them all. The king was taken with remorse at his hasty- action ; he himself and Jasaditya took the diksa ; and even the thief repented. Armiadeva, Devini, and the thief went to heaven (439-499). Parable of the impatient beggar ivJio went to hell The text passes from the theme of injurious words to that of injurious thoughts, illustrating: A certain wan- dering beggar came into the neighborhood of the Vai- bhara mountain. Because he got no alms, he conceived the following evil thought : ' There is plenty to eat and drink, and yet no one gives me alms. Therefore I shall seize all.' In deep dudgeon and fierce thought he climbed to the mountain top, tore off a huge rock, and pitilessly cast it down; in its downward course all the world was destroyed. He himself was ground to pieces and went to hell as a dramaka^^ (499-505). Story of King Vasu who violated the truth ^^ The text turns to the second of the five light vows (anuvrata), namely truth-telling (verse 46), and illus- trates : King Abhicandra of Quktimati had a son named Vasu. A teacher, Ksirakadamba, had a son Parvata. Vasu, Parvata, and another boy, named Narada went to school with Ksirakadamba. Once, while they were study- ing by night on the top of the palace, sleep overcame the pupils, but the teacher overheard two ascetics who were wandering in the heavens and observing the school, say to one another: ' One of these three boys will go to " See p. 233. " Cf. Mahabharafca 12. 337. 1 S. Story of King Vasu who violated the truth 57 heaven; the other two to hell ' (519). The teacher, grieved, desired to find out which was which. So he gave to each of them a cock made of dough (pistakurkuta),-^' saying: ' These are to be slain where no one sees.' Vasu and Parvata * slew ' theirs in lonely places, but Narada, looking about in every direction, reflected : ' Yonder Sun sees; I see; the birds see; the Protectors of the World see; and all that are gifted with higher knowledge see. There is no place where no one sees. Therefore I must not slay the cock ; the Teacher has merely desired to test our intelligence. ' -^ They reported what they had done to the teacher, who rejoiced at Narada 's insight, but grieved because his teaching had failed in two out of three cases. He therefore retired to the forest. Parvata took his place as teacher; in due time, Narada became expert in all knowledge, and returned home (546). Then King Abhicandra took vows ; Vasu ruled as his successor, and became famous all over the earth for his love of truth. It happened that a certain hunter of deer cast an arrow which was lost in the ridge of the Vindhya mountain. When he went to investigate why the arrow was lost he found, by feeling about, an atmosferic crys- tal.-^ He then understood that this had seemed to him a ^* See the additional note 16, on p. 195. *• Analog to this story, Silavimarisana Jataka (305) : 'There is no such thing as secrecy in wrong doing'; of. Morris, Folk-Lore Journal iii. 244. The motif is as old as Mahabharata 13. 42. 17 ff.: 'Nothing can 'be hidden from the two dancers (day and night) and the six dice-players (the six seasons ) .' *' akagasphatika, or khasphatika ' atmosferic crystal,' is either candra- kanta, ' moon-stone,' or suryakanta, ' sun-stone.' Apparently one of their qualities is to be invisible and to make anything into which they are fixed float in the air. In general acceptance the moonstone is formed from the coagulation of the rays of the moon, and dissolves under the influence of its light. 58 Life and Stories of Pdrgvandtha gazelle, as does the shadow of the earth in the moon,^^ and that, without touch, he would nowise have found out what it was. He decided to make a present of it to King Vasu, who accepted it and rewarded the hunter; had it secretly fixed into the base of his throne; and then had the workmen who did this killed. The crystal had the effect of making the throne float in the air; this the people thought was due to the power of his truthfulness. The report was spread that the gods hovered about him on account of his truthfulness; in consequence he ob- tained the reputation called Urjasvini (' Mighty '), so that kings in fear of him became his vassals (558). It came to pass that Narada visited Parvata, who had become Ksirakadamba's successor as a teacher of the Vedas. He overheard the teacher explain the expression, ajair yastavyam, by mesair yastavyam, i. e., ' one should sacrifice goats.' Narada was scandalized.^^ He insisted that ajair in the phrase meant ' three-year old grain,' because that cannot be born again.^'' Parvata referred to the authority of the Nighantu,^^ and insisted that Ksirakadamba had interpreted it the other way. They finally bet that he who was wrong should have his tongue cut out, and that their former fellow-pupil, King Vasu should decide the controversy (567). Parvata 's mother ^^ The moon is mrgaiika ' having the figure of the deer,' or gaganka, ' hav- ing the figure of the hare.' ^^Such practice, as, indeed, all slaughter, is heinous in the eyes of Jains and Buddhists; e. g. Prabandhaointamani, pp. 93, 320; Mattakabhatta Jataka (18); also Jatakas 20, 50. The idea is by no means strange to Brahmanism; see, e. g., how Mahabh. 14. 28. 6 ff. decries goat sacrifice as hirisa, ' injury.' Cf. Biihler, tJber das Leben des Jaina Monches Hemachan- dra, p. 39. ^^ trivarsikiiTii dhanyani na hi jayanta ity ajah. The same pun argument occurs Mahabh. 12. 337. Iff.; Paficatantra, 3. 2. ^Cf. Yaska's Nirukta 4. 25; 6., 4. story of King Vasu who violated the truth 59 knew that he was wrong. In distress she w^ent to King Vasu and begged him to save Parvata,^^ by deciding that ajah meant * goats.' Vasu at first refused to take part in this act of perfidy, but in the end succumbed to the specious argument that his first duty was to protect the son of his former Teacher. A great assembly of wise men was called together ; over it presided Vasu, floating in the air on his magic throne, like the moon in the sky (584). Narada and Parvata presented their contentions, each calling upon Vasu to decide in accordance with the truth. The wise men at the assembly also solemnly con- jured Vasu by all the gods and the laws of the universe to speak the truth. Nevertheless Vasu ruled that ajah meant ' goats. ' Then the gods angrily shook his throne, so that he fell to the ground. Narada refused to look any longer upon the face of the ' dog-cooker,' ^^ who gave false witness. Vasu went to hell. The gods kept on destroying his successors, until eight of them had per- ished (598). The story is concluded with an impressive panegyric on truth, which must not be violated even in a dream or in jest (506-608). " diyatam putrabhikaa mahyam mahipate, ' Give my son to me as alms, ruler of the earth! ' "cvapaka, cvapaca, cvapacika, Prakrit sunahapaya, primarily designa- tion of a Pariah, and thence standard term of opprobrium; see Pargvanatha 3. 619, 858; Dacakumaracarita ii, p. 30; Muladeva, in Jacobi, Ausgewahlte Erzahlungen, p. 63, 1. 21. In Mahfibh. 12. 141. 1 flf., Vigvamitra, during a famine, tries to steal the leg of a dog from a Candala, an act so degrading tJiat the Candala himself tries to dissuade him. In Kathas. 13. 148, 189 branding a dog-foot on the forehead is a sign of degradation. Cf. Benfey, Das PaScatantra, vol. i, pp. 439, 445. 60 Life and Stories of Pdrgvanatha Story of the thief who was destined to die like Absalom. Unavertable fate ^^ The text turns to the third of the five light vows (anu- vrata), namely abstention from theft (verse 46), pic- turing forcibly its wickedness. Worse than murder, it causes death alive; it defiles as the touch of a Mataiiga even with a finger, and so on. Then follows illustration by story: In Qripura ruled a king, Manamardana. A young man of good family and well educated, Mahabala by name, gradually lost his relatives, began to lead a dissolute life, and, from a gambler, became a thief. Once he went by night to steal in the house of a mer- chant named Datta. As he peeked into the house thru a lattice-window, he saw Datta quarrelling bitterly with his son over some trifling disagreement of accounts. ^^ Out of decency he reflected, that a man who would aban- don sleep in the middle of the night, and quarrel with his diligent and proper son over such a trifle, would die of a broken heart, if he were to steal his property. So he went to the house of a hetaera, Kamasena. He saw her lavish her professional ministrations upon a leprous slave, as tho he were a god. He decided that he could not afford to steal from any one as greedy for money as all that (626). Then he went to the house of a Brahman and saw him sleeping with his wife on a couch. "The notion that specific fate, or fate imposed by supernatural power, is unavertable is a fruitful psychic motif of fiction: Mahabharata 1. 41. Iff.; Hitopadega in Braj Bhakha 4. 3 (Hertel, Das Paiicatantra, p. 56, with parallels); Nirmala Pathaka 2. 6 (Hertel, ib., p. 283); Kathakoga, pp. 147-157; Dhammapada Commentary 9. 12; Ralston, Tibetan Tales, pp. 273 S. Cf. ZDMG. Ixv. 434 ff., 440, 441, 449. "Unintelligible words: vicopakaikasya 'melato lekhyake, 'an account not agreeing by a single vigopaka ( ?). The word vigopaka occurs in Rau- hineya Carita; see p. 233. The thief who was doomed to die like Absalom 61 A dog^® urinated into the Brahman's hand, who said, * Thank you! ', as he rose with a start. The thief re- flected that such was the Brahman's greed (for alms) that it persisted even while he was asleep ; he, therefore, must not steal there (639). He then decided to eschew mean folks ; and broke into the king's palace. There he saw the king resting with his queen on a couch. As he stood there, intending to rob, a serpent came thru a hole in the door, bit the hand of the queen that hung outside the bed, and glided away. G-reatly astonished, he forgot his own business, and si- lently followed the serpent to the ground floor. There the serpent took on the form of a great bull, and with a roar proceeded to kill the keeper of the main door of the palace.^'^ The thief caught hold of the bull's tail, and asked him who he was, why he had come here, and what he would do next. The bull replied in a human voice, that he was the servant of Yama ; ^® that he had come, at his command, to kill the queen and the doorkeeper ; and that on the next day the architect of the new palace of the king would fall from one of its turrets. The thief then made the bull tell him how he himself would die. Reluc- tantly the bull informed him that he would die hanging on the branch of a banyan tree which stood on the king's highway. The thief then let go the bull's tail. Next day the architect died, as predicted; the thief, af right over his own impending death, went to a distant village, and "The text reads khuna for euna. •' pratoli means ' the main street of a town ' ; pratoli-dvara, ' the gate opening upon that street.' •"See the story, 'Lord of Death,' in Steel and Temple, Legends of the Panjab, pp. 207 ff. (same as Wide-Awake Stories, pp. 219 fT.); R. S. Mu- kharji, Indian Folk-Lore, pp. 92 ff.; McCulloch, Bengali Household Tales, pp. 1 ff. Serpent as messenger of death as early as Mahabh. 13. 1. 35. 62 Life and Stories of Pdrgvandtha took the diksa (initiation) with an ascetic that lived near by (650). Wliile the former thief, Mahabala, was preaching as- ceticism in the forest, a thief who had stolen a jewel casket from the king's palace came running up, pursued by the king's beadles, dropped the casket in front of Mahabala,^*^ and fled. No sooner had Mahabala taken up the casket, which was like a ' poison-maiden, ' ^^ than the beadles came along, surrounded him, and accused him of the theft. They beat him with, their fists and with staffs, fettered him, and led him to execution. Then Mahabala recited a gloka, which described the grip of his fate. His captors wondered what he meant, and brought him before the king, in whose presence he repeated his gloka, narrating all his experiences. The king determined that he should escape his impending doom. Mahabala asked to be removed from the fateful banyan, but the king suc- ceeded in allaying his apprehensions. In due time Maha- bala rode out with the king upon a mettlesome horse, which became unmanageable, and dashed under that very banyan. Mahabala (Absalom-like) was caught in the throat by a thorn in a branch of that tree. The horse ran off, and he hung there dying, but reciting his gloka at the very end '^^ (668). The king mourned Mahabala pite- ously, had him cremated in sandal-wood, and retired broken-spirited to his palace (699). Two Munis came along, and enlightened the king, so that, by the road of justice, he reached a state of imperishableness (padam avyayam) (609-722). ^See note 29, on p. 37. *> See additional note 17, on p. 198. *^See additional note 18, on p. 199. story of Sundara and Madanavallabhd 63 Story of the chaste royal pair Sundara and Madana- vallabhd The text turns to the fourth of the five light vows (anuvrata), namely chastity (verse 46) : one should see, and yet not see others' wives; even the gods extol the glories of the chaste. The theme is illustrated by the following story : Good King Sundara of Dharapura had but a single wife, Madanavallabha, crest-jewel of good women. The pair had two exemplary sons, Kirtipala and Mahapala. The king regarded all other women as sisters (sodaryavrata),^- wherefore his reputation reached to heaven. Once, in the middle of the night, the house divin- ity of the king told him, sad-faced, that his would be a rude fate, but that she herself might be able to postpone his troubles until after his youth had passed. The king, however, realizing that his trials must be due to his karma, chose to shoulder them without delay (740). He placed his kingdom in charge of his minister Subuddhi, took his wife and children, and, in garb suitable to his prospective humble life, went forth, appraising his past grandeur at the value of a blade of grass. A thief promptly robbed him, while he was asleep on the road, of the provisions he had taken with him, and also took his signet-ring. Plagued by hunger and thirst, guarding his daintily reared wife, and cajoling his crying boys, he arrived at the city of Prthvipura (750). Outside the walls of that city camped a merchant, named Qrisagara. He allowed the exiles a place in his camp to live. The king was unaccustomed to work, his two boys too small. But the queen, by feminine instinct (strisvabhava), showed skill in house-work, and earned ** See the note on 6. 773 flf. 64 Life and Stories of Pdrgvandtha their living by doing chores in neighboring houses, such as sweeping away cow-dung, and so on. They were treated kindly, and were given cast-off clothing, and coarse, cold food. Near there camped another caravan where she did some work. Its head, Somadeva, became enamored of Madanavallabha, but she rejected him scorn- fully. He then affected to treat her honorably, but in the end carried her off with him on a journey to his own city (768). Even then his designs were foiled by her virtue and regard for her husband (772). King Sundara, much afflicted by his separation from his beloved queen, chided his fate, but remained there awaiting developments. A merchant, Qrisara, happened where he was, pitied his sad condition, and offered him shelter and food, in exchange for which he and his boys were to tend a temple which the merchant had built. This he did to the satisfaction of the merchant, until one day the merchant noticed the two boys hunting birds. In punishment for this childish offence,'*^ he beat them, broke their bows and arrows, and told the king, father of such boys, that he could no longer live with him. To- gether with his boys he again started to wander, crossed a wild and dangerous forest, and arrived at an unford- able river. He put one of his boys on his shoulder, crossed the river, and left him there. But, on returning to fetch the second, he was carried off his feet by the flood, and barely saved himself by means of a log of wood which came floating his way. Thus all three were separ- ated. Racked by despair, he finally gathered courage to move on (813). He managed to reach a village, was en- tertained by a householder, but the housewife made im- proper advances to him ^^ (821). Leaving this forbidden ** The offence from the Jain point of view, however, is grave. **See additional note 19, on p. 199. Story of Sundara and Madanavallahha 65 ground, he came to Qripura, in the outskirts of which city he went to sleep under a mango tree. The king of Qripura having just died sonless, the five oracle method (pancadi\^a-adhivasana^^) of finding a successor was employed. The procession of elefant, horse, chowries, umbrella, and water-jug, headed by the court arrived at the spot where Sundara slept. The horse then neighed, the elefant roared, the water-jug emptied itself on the king, the umbrella stood over his head, and the two chow- ries waved. He was carried in triumf on the back of the elefant to the city, and received the homage of the minis- ters and vassals. Not even in all this glory did King Sundara, devoted to his own most beloved wife, think of marriage, for sooner than have two wives a man should go to prison, or exile, or hell (838). The king's two sons separately wandered far, but in time each arrived at Qripura and met at the watch of the town. The merchant Somadeva also, having Madana- vallahha, their mother, in his caravan, came to that city, and asked the king for watchmen for his caravan. The two boys were assigned to this duty. By night, in order to pass the time, the younger asked the older to tell him a story, whereupon he told him his own story. Their mother. Queen Madanavallahha, still attached to Soma- deva 's camp as woman of all work, lying awake sadly, overheard ^^ the boys, recognized them as her long-lost children, came out, and embraced them with tears. Soma- deva was angered by this occurrence, and had the boys brought before the king. Him they told what had hap- pened between them and the woman from the camp. The king then questioned Somadeva, who told him that the woman had been carried with his caravan from Prthvi- * See additional note 20, on p. 199. *• See additional note 2, on p. 185. 5 6Q Life and Stories of Pdrgvandtha pura, and that she had conducted herself unexceptionably as a woman of good family (850). The king sent for her, but she would not go out alone. Then he himself went to the camp, found her meanly clad, and ailing. He ad- dressed her tenderly, but she stood with her eyes cast upon his feet, struggling with conflicting emotions. The king, after humbly blaming himself for his shortcomings, had her conducted on an elefant to the palace, and they entered the state chamber. Then the king appointed his sons provincial rulers, after which the entire family, as the result of their virtue and courage, lived together happily (866). In the meantime the minister Subuddhi, whom Sun- dara had left in charge of his kingdom in Dharapura, had placed the king's shoes on the throne,'*'^ and kept faithful charge of his trust. When he heard of the events that happened to his king Sundara in Qrlpura, he sent a messenger to report the continued homage of his sub- jects, and their intense longing to see him again in their midst (876). The king left his older son in charge of Qrlpura, and returned with his wife and other son to Dharapura, where he was acclaimed jubilantly by min- isters, vassals and citizens (881). The next day a profetic Sage arrived at a park out- side the city. The king went out to pay his respects, and asked him to describe his previous karma. The sage told him that he and his queen had existed in a previous birth in Campa as the merchant Cankha and his wife Qri. They had lived piously, but on account of their youth had fallen *' iSignifying that the king still ruled. So in the Ramayana, Bharata ■places his esiled ibrother Rama's shoes upon the throne, as a sign that Rama is the true king of Ayodhya. See also the two padukas, sym- bolizing the dominion of Yugadi^a (Rsabha) in the Catrumjaya Mahat- myam, Indian Antiquary xxx. 243 top. story of the miserly Dlianasdra 67 from grace. They were then born into their present state, had fallen into misfortune, but had been saved by their virtue. Sundara and his wife continued to live pious and virtuous lives, died peacefully, and went to heaven (723-890). Story of the miserly merchant Dhanasdra The text turns to the fifth and last of the light vows (anuvrata), namely greedlessness (aparigraha^^), illus- trating by story: In the city of Mathura lived a mer- chant, named Dhanasara, who counted his wealth by lakhs and crores, but was exceedingly stingy. The sight of any of his people giving alms would make him shut his eyes and fall in a faint. If his neighbors gave alms, a thing which he did not see, but heard of, the mere report of that would make him flee. If urged to give for reli- gious ends, he would shut his teeth, and stand motionless. He changed the first syllable of the word dana, ' giving ' (namely, da) to na, namely ' not.' The ill repute of his stinginess became so great that no one would mention his name (906). Once upon a time he dug for treasure and made a find, but, as he looked at it, it turned to living coal. Another time he found treas- ure, but it turned to vermin, serpents, and scorpions.'*'' Just as he was beating his breast in grief over this dis- appointment, he was told of the wreck of one of his ships. Almost choked with grief, he stood like a stone fence. Then he determined to go to sea to retrieve his wealth. Remembering the city of Mahakrpana (' Stingytown '), which he had once visited, he set out for that. His ship, ^'Otherwise known as akimcanatva or akimcanya. *'Gold turns to scorpions, Indian Antiquary xix. 311; Manwaring, Ma- hratti Proverbs, p. 217 (note on nr. 1675). 68 Life and Stories of Pdrgvanatha laden with precious wares, encountered a fierce gale and was smashed into a hundred pieces (924). But he saved himself upon a plank,^" landed in a forest, and reflected upon the folly of his greed. In that forest he saw a Sage, paid his respects to him, and asked him why he had become a miser, and why he had lost his wealth. The Sage narrated (891-930) : Story of the two brothers, one stingy, the other generous In Dhatakikhandabharata lived two brothers, Dhana- dhya and Grhasambhuta. At the death of their father the older, as head of the family, was upright and generous ; the younger was stingy, and hated to see his older brother practise generosity. Yet Qri (' Fortune ') attended the older, so that he prospered notwithstanding his open- handedness, whereas the younger was abandoned by Qri.^^ In time the older brother abandoned the world, died, and was reborn as a distinguished god in the Sau- dharma heaven ; the younger, having done scant penance, also died, and was reborn as an Asura (941) ; ' You (namely, Dhanasara of the preceding story) are derived from the Asuras, but the older, having fallen from Sau- dharma, was born in Tamalipti as the son of a wealthy merchant, and attained the wisdom of a Kevalin: I am he. This accounts both for your stinginess, and the loss of your wealth ' (945). The Sage then continued to dis- course on generosity and stingines, illustrating by story (931-958) : " See note 33, on p. 49. "See additional note 21, on p. 202. The gold-man 69 Story of the merchant Kuhera and Qri, the goddess of fortune: The gold-man ^^ In the city of QriviQala ruled King Gunadhya. There lived Kubera, a wealthy merchant. Once upon a time Qrl, the goddess of fortune, who is like a fickle woman ^^ (verse 953), spoke to him in a dream: ' I have lived here in your house for seven seasons (paryaya) ; now I wish to go; I have come to take leave of you.' He asked for a delay of four days, which she granted. Kubera then gave away his entire property to the unprotected, poor, wretched, and to his own relatives. On the fourth day he joyously lay down upon an old bed, feigning sleep. The goddess arrived, he pretended to be aroused, and told her that he had been lying in deep, pleasurable sleep, because he no longer had any of the cares of wealth (972). He then asked Qri what he should do, whereupon she suggested that he might find some means of checking her waywardness. When Kubera did not react upon this, but bade her go as she desired, Qri confessed that his pious acts had renewed her attachment to him. In order to make it possible that she should stay with him (that is to say, in order that he should be rich again), she advised him to go to her temple, where he would find a man in ragged clothes. Him he should invite and feed ; then touch his foot with a staff, whereupon he would turn into a gold-man (svarnapurusa) (978). In this way he obtained the gold-man. No matter how much gold he broke off him, he did not grow less. Then a barber ^"^ came to serve him, found out what had hap- pened, and decided to try the same game. In due course ^ See additional note 22, on p. 202. " See additional note 21, on p. 202. " See additional note 23, on p. 202. 70 Life and Stories of Pdrgvanatha he saw such a man standing in the temple of the divinity, invited and fed him, and then struck his foot with a cud- gel. But the man fell at the blow, cried aloud, armed police arrived on the spot, and took the barber before the king. He told of the gold-man in Kubera's house, and how everything had happened differently when he had tried it. Wliereupon Kubera was cited into the royal presence, and told the entire marvel from beginning to end. The king rejoiced that so pious a man as Kubera resided in his kingdom, honored him, and dismissed the barber. Others followed Kubera's example and led gen- erous lives (959-989). Story of the miserly merchant Dhanasdra, continued Upon hearing these sermons and stories Dhanasara told the Sage that henceforth he would keep for himself only one-fourth of such wealth as he might acquire, and distribute the rest in the cause of religion. The Sage accepted his declaration, and instructed him still further. Later on Dhanasara went to Tamalipti on business, but also passed some time in honoring the Jina. In the town there was a house which had been depopulated by a Vyantara demon. There Dhanasara lived in the com- pany of a Jina image. By night, until sunrise, the demon angrily haunted him, assuming terrible forms. But Dha- nasara kept calm, so that the demon was much impressed, and told him to ask a favor. Dhanasara asked nothing ; so the god, of his own accord, advised him to return home to Mathura, and there become rich again. Dhana- sara accepted this advice, in order to purge himself of stinginess. He returned to Mathura, found there his for- mer property, in due time became enormously rich, built a lofty Jaina temple, made other benefactions, and re- Kiranavega's conversion and death 71 tained only a fourth part of his wealth (1001). He died in fast, and became a god in the Saudharma heaven. He will obtain salvation in Videha (990-1014). Brahman and dish of grits ^^ The text proceeds to show that greed, even if only in thought (atilaulyata-dhyana), is reprehensible, illustrat- ing by a version of ' The Brahman in the Potter's Shop ' : A certain mendicant obtaining a dish of grits, settled to sleep in a temple with the dish at his feet. There he ruminated as follows : ' I shall sell these grits and buy a she-goat with the money ; sell the goat and her kids and get a milch-cow ; sell the milch-cow and get a she-buffalo ; sell the she-buffalo and get a noble mare, whose superb colts will procure great wealth. Then I shall build a lovely palace with a couch of state, gather a retinue, in- vite my relatives, marry the beautiful daughter of a most distinguished Brahman, and have by her a son with all the perfect characteristics. He will gradually grow up, until one day I shall see him in the courtyard crying, whereupon I shall, in a rage, strike my wife with my foot — thus ! ' Then he saw his dish smashed, his grits scat- tered — and greatly grieved (1015-1026). Frame Story: Kiranavega's conversion and death The Sage thus finished the exposition of the five light vows (anuvratani) of the house-holders, which corres- pond to the great vows (mahavratani) of ascetics. Many people were converted. King Kiranavega turned from "See my article, 'On recurring Psychic Mdtifs in Hindu Fidtion, JAOS. xxxvi. pp. 26 ff. See also Dhammapada Commentary 3. 4; Parker, Village Folk-Tales of Ceylon, vol. i, pp. 197, 304, 306. 72 Life and Stories of Pdrgvandtha concerns of the body to concerns of the soul, and became as one who has attained salvation while yet alive (jivan- mukta). There are four different grades of men who according to their various characters are influenced dif- ferently by stories. They are connected with the three so-called gunas, or ' qualities ' : tamas, ' darkness ' ; ra- jas, ' passion '; and sattva, ' goodness,' culminating in sattvika narottamah, ' most excellent men of sattva character ^^ (1038). Kiranavega then thanked the Sage, resorted to his protection, and made over his kingdom to his son Kiranatejas. With the permission of the Guru he went to Puskaradvipa, and passed some time on the mountain of Vaitaclhya, in austere penance, carrying an image of the Jina. The soul of the kurkuta serpent (1. 858 ff.) came from hell, being reborn there as a great serpent.^^" Owing to their prenatal enmity the serpent bit Kiranavega. The later regarded this as the result of his karma, died contentedly and forgivingly, and was reborn as a god in Jambudrumavarta.^'^ The serpent was burned by a forest-fire, and went to the Dhumaprabha hell, which is vividly described. Final blessing (1027-1065) 58 ^ The same classification in 6. 544, and a similar application of the gunas in Mahabharata 14. 36. 1 ff. "*'' Fourth pre-birth of the future Meghamalin. ^' Fifth pre-birth of tlie future Parcva. ^ Fifth pre-ibirth of the future Meghamalin. King Vajrandbha and his cousin Kuhera 73 Sakga the Third Frame story: King Vajrandbha and his infidel cousin Kubera Kiranavega fell in due time from his high estate of god, and was reborn as Prince Vajranabha,^ son of Lak- smivati, the wife of Vajravirya, king of Qubhamkara. He grew into every bodily and mental perfection, so as to become the fitting mate of Vijaya, daughter of Can- drakanta of Badgadega, with whom he lived wisely and piously ( 20 ) . It happened that he had a visit from a cousin (matulanandana), by name of Kubera, an infidel, hated even by his own father. Kubera mocked Vajranabha's piety, advising him to ' fulfil every desire of his mind, speech, and body.' While Vajranabha was trying to re- form Kubera, the great Sage Lokacandra arrived in a park outside the city. They both went to hear him preach a lengthy sermon on a variety of topics (58). Kubera remained sceptical, upheld the advantages of a sensual life, and supported his position by rationalistic arguments (65). The Sage gently reproved and refuted him, and, in the course of exposition of the Jaina doc- trine, arrived at the four worldly (laukika) virtues, which are the theme proper of this Sarga. These are vinaya, ' tact ' ; viveka, ' discernment ' ; susamga, ' association with good people ' ; and susattvata, * resolute courage ' ^ (98). The text next defines the first of these virtues, il- lustrating by the following story (1-104) : ^ Sixth pre^birth of the future Pargva. 'See Calibhadra Carita 1. 21; 2. 2. 74 Life and Stories of Pdrgvandtha Story of King Vikrama as a parrot -* In the city of Avanti, in the land of Avanti, ruled the mighty and accomplished King Vikrama, by the side of his noble and lovely queen Kamalavati. One day he ad- dressed the people assembled in his hall of audience: ' Ah, tell me! Is there anywhere any accomplishment, science, wealth, or intelligence, so marvelous as not to be found in my kingdom? ' ^ A stranger in the assembly rose up and declaimed aloud : ' Long have I roamed the treasure-laden earth, but I have not beheld a union of the rivers of glory and knowledge like unto thee. In Patala (Hades) rules Vasuki (the beautiful king of the ser- pents) ; in heaven Qakra (Indra). Both these, invisible as they are, are realized by the mind thru thy majesty, Euler of the Earth ! ' He then went on to praise the min- isters, warriors, and wives of the king, but found just a single shortcoming in the king, namely, that he was ig- norant of the ' Art of entering another's body.' The king asked: ' Wliere is this to be found? Tell me quickly! ' The other replied : ' On the mountain of Qri, in the keep of a man Siddhegvara. ' ^ The king dismissed the assem- bly, put his minister in charge of his kingdom, and, eager to obtain this science, went out from the city by night, without regard to danger or hardship. In due time he ^^ This is, perhaps, the most interesting and original story of the book. It has been treated in relation to its congeners, and translated in full, by the author in his essay, 'On the art of entering another's body,' Proceed- ings of the American Philosophical Society, vol. IvL (1917), pp. Iff. The translation with annotations is on pp. 22-43. ^ For this sort of boastful inquiry see, e. g., Jacobi, Ausgewahlte Er- zjihlungen aus dem Mfiharastri, p. 39; Leumann, Die Avacyaka-Erzahl- ungen, ii. 8. 3 (p. 15). ^ The name means ' Lord of Magic' story of King Vikrama as a parrot 75 reached the mountain of Qri, beheld SiddheQvara, ob- tained his favor, and was accepted as a pupil (127). Now a certain Brahman had been on the spot a long time ahead of Vikrama, hoping to acquire the same sci- ence. But the very devotion he showed became a plague, because of his constant importunity. On the other hand, the Master was pleased with the king's devotion, wiiich was coupled with tact and disinterestedness, so that he begged Vikrama to accept from him the ' Art of entering another's body,' in discharge of the debt imposed by the king's devotion (133). Upon hearing this, Vikrama, indifferent to his own in- terests, perceiving the disappointment of the Brahman, begged the Teacher rather to confer the science upon the Brahman. The Teacher said; ' Do not give a serpent milk to drink! He is unworthy, and with an unworthy person the science works great mischief. Think how, once upon a time, a Master of Magic, seeing the bones of a lion, made the body of the lion whole, and undertook to give him life ; how, warned by his people, he neverthe- less, in his madness, gave him life; then the lion slew him.^ Notwithstanding this warning the king fervently embraced the Master's feet, and prevailed upon him to bestow the science upon that Brahman. After that, out of respect for the command of the Master, he also ac- cepted it himself (144). Vikrama, in the company of the Brahman, returned to Avanti, confiding to him on the way his own history. Leaving the Brahman outside the city, he entered alone, in order to observe the state of his kingdom. Noticing that the people within the palace were upset, because the "This refers to a familiar fable: see Benfey, Das Pancatantra i. 489; ii. 332; Hertel, Das Pancatantra, p. 131. 76 Life and Stories of Pdrgvandtha state elefant had died, he returned to the Brahman and said to him : ' Friend, I have a mind to disport myself by means of my science ; I shall enter into the elefant, so as to see something of what is going on in the city. Do you act as guardian beside my body, so that, with your help, I shall not fail to recognize it. ' Thus he spoke, there left his own body, and entered into the carcass of the elefant, which then, as before, disported itself blithely. Then that base-souled Brahman, violator of faith, betrayer of friend, reflected : ' Of what use to me is my own wretched body, plagued by racking poverty; I will enter Vi- krama's body, and serenely rule the kingdom! ' Thus he did. The fake king entered the palace quivering like an animal of the forest, because he did not know how to behave, and where to go. Holding on to the arm of the minister, he sat down on the throne; the king's retinue bowed before him. The assembled multitude cried, ^ Fate has restored to life the king of the elefants, and the king of men has returned again. This is indeed sugar falling into milk '6 (160). But the fake king continued to act strangely, so that the people wondered whether some god or demon, in the guise of the king, had not taken possesion of the vacant throne; or whether the king's mind was not wandering. The minister decided that the king's mind was sure to be restored by the nectar of Kamalavati's speech, and had him conducted to her. The queen rose in confusion, and, when she looked at him, fell to the ground in a faint. On being restored, and hearing his voice, she was greatly grieved and thought, ' He looks like my beloved, yet afflicts me like an enemy.' When the king asked her to explain her perturbation, she answered artfully : ' Your * The same figure, garkaradugdhasa-myogah, in 6. 1349. Story of King Vikrama as a parrot 77 Majesty! At the time when you started upon your jour- ney, I uttered a fond prayer to Candi for your safe re- turn, vowing not to look upon my beloved before adoring her. Now, having failed to do so, Candl felled me to the ground. Therefore I shall let you know myself, king, the time for paying devotion to the goddess.' The king then retired (173). At this time the minister was adorning the state ele- fant '^ for the royal entry, so that the people should see their sovereign, at length returned. Now the menials who were painting the ornamental marks on the elefant dis- cussed the fake king's strange conduct, and Vikrama saw thru the treachery of the Brahman. Bitterly regretting his misplaced confidence, he decided to escape, lest the rogue should mount as a tuft upon his wretched person. This he did, escaping hot pursuit in a distant forest, where he took rest in the shade of a banyan tree. There he perceived a man standing between the trunks of the tree, engaged in killing parrots with a sling-shot.^ The king, worried by his great and unwieldy body, decided to make a change, and entered into the body of a parrot. Then this parrot said to the hunter, ' Friend, what do you want to be killing so many parrots for? Take me to Avanti, and you will surely get a thousand tanka coins for me; you must, however, give me assurance of per- sonal safety.' This the hunter did, and went with the parrot to Avanti, where he stood on the king's highway, offering the parrot for an exorbitant price, and justify- ing that price on the ground that the parrot could recite whatsoever Qastras people asked for (195). At this juncture some attendant maids of queen Kama- 'Now inhabited by Vikrama. ' dhanurgolika : the word recurs in our text, 1. 317, in the form dhanur- gulika. Neither compound is in the Lexicons. 78 Life and Stories of Pdrgvandtha lavati arrived. The parrot who knew well their disposi- tions, as soon as he was accosted by one of them, recited in a sweet voice : ' Pierced by the arrow of thine eyes, graceful lady, one deems oneself happy and lives; not pierced, one dies : here is a marvelous Science of Arch- ery.' After some further give and take, the maid re- ported to the queen, and she promptly commissioned her to buy the parrot. This she did ; the hunter went to his home. Wlien the parrot saw KamalavatI joyfully coming to meet him, he extended his right wing, and chanted sweetly: ' queen, in order to uphold thy weight, as thou restest on his left arm, Vikrama holds the earth as a counter-balance on his right arm.' The queen replied smiling: * parrot! what you say amounts to this, that one cannot, unless he rules the earth, drag the load of a woman. Very pointedly you have stated that we impose a great burden: what wise person would not be pleased with a statement of the truth? ' She put him into a golden cage, tended him in person, fed him upon every delicacy, and constantly regaled herself with the nectar flow of his conversation (209). As time went by, the queen and the parrot engaged in a contest of riddles and charades, both simple and intricate,^ on the whole counting among the most interesting of that species of jeux d'esprit in Hindu literature (227). Again, the queen asked the parrot to recite some well-spoken words, devoted to salutary instruction (hitopadega). The parrot complied, discoursed on deliberation in speech and action; on rectitude and kindness; on wrath, envy, and malice; winding up with the simile of the three skulls, illustrating the value of discretion (233) : ® They are expounded on pp. 31-35 of my translation of this story, cited above. Story of King Vikrama as a parrot 79 Simile of the three skulls, illustrating discretion ^^ A certain king of yore caused his wise men to make the test of the three skulls, that had been brought by a stranger from another land. On that occasion, a thread put into the ear of one of the skulls came out of its mouth : the price of that skull was a farthing (kaparda), because it would blab what it had heard. Again, a thread put into the ear of the second skull came out at the other ear : the price of that skull was a lakh, because it forgot what it had heard. But the thread inserted into the ear of the third skull went straight down its throat: that skull was priceless, because what it heard remained in its heart. ' Conforming with this, queen, who, that has ears and hears reference to another's guilt, does not become discreet in mind? ' (238). Story of King Vikrama as a parrot, continued KanHalavati's soul was so delighted with the parrot's discourse, that she promised to live and die with him. But the wise parrot answered : ' Say not so, beloved wife of a king! Of what account am I, a wee animal, beside thee, beloved of King Vikrama ? ' The queen said : ' My eye tells me that my beloved has returned, but my mind says not; I shall devise some means to dismiss the king. But you, as a husband, shall afford me delight, that do I here declare.' The king-parrot then realized that his science had been of profit to him, for how else could he have tested the heart of the queen? (245). Next, the queen asked the parrot to instruct her on the " This is named trikapaliparlksanam, for which see the citations in note 81 on p. 36 of the above-mentioned trajislation. See also Hertel, Das Paucatantra, p. 46. 80 Life and Stories of Pdrgvandtha essence of religion, which the parrot did, in accordance with the familiar teaching of the Jaina vows, winding up with the superiority of mental purity as compared with ascetic practice. This he illustrates by the following story (252) : Episode, illustrating the superiority of soul purification over meritorious deeds A wise king heard that his brother Soma, a Sage, was sojourning in a park outside his city. He went to pay his respects, listened to the law from his mouth, and re- turned to the palace. The chief queen then made the fol- lowing vow : ' I shall in the morning salute this Sage, and not take food before he has feasted.' Now, on the road between the city and the park, there was a river. When she arrived there by night the river was in flood, too deep for crossing. In the morning she asked her husband how she might obtain her heart's desire. The king said: * Go cheerfully with your retinue, adore the Eiver god- dess, and with pure mind recite, '* 0, Goddess River, if my husband has practised chastity, since the day on which he paid his devotions to my brother-in-law, then promptly give me passage." ^^ The queen reflected in surprise: ' Why now does the king, fifth Protector of the World, say such an absurd thing? Since the day of his devotion to his brother, I have become pregnant by him with a son ; that wifely state of mine he knows full well. ' Neverthe- less, out of wifely devotion, she went with her retinue to the bank of the river, honored the River goddess, and made the truth-declaration,^^ as told by her husband. At " The notion that rivers may be induced by prayer to furnish passage is a very old one in India; see Rig-Veda 3. 33. 9; 4. 19. 6. " satyacravana = the Buddhist saccakiriya; see Burlingame, JRAS., 1917, pp. 429 ff. story of King Vikrama as a parrot 81 once the river banked its waters to the right and to the left, became shallow, and the queen crossed. After revering and feasting the Sage, she told him her story, and asked how her husband's inconceivable chastity- could be valid. The Sage replied : ' When I took the vow, from that time on the king also became indifferent to earthly matters. But as there was no one to bear the burden of royalty, he kept on performing his royal acts, in deed, but not in thought. The king's chastity is valid, because his mind is unspotted, even as a lotus that stands in the mud. ' The queen then bade adieu to the Sage, and asked him how she was to recross the river. The Sage told : ' You must say to the Goddess River, " If that Sage, since tak- ing the vow, has steadily lived in fast, then give me pas- sage! " ' The queen, in renewed surprise, went to the bank of the river, recited the words of the Sage, crossed, and arrived home. She narrated all to the king, and asked, ' How could the Sage be in fast, since I myself en- tertained him with food ? ' The king replied : ' You are simple, queen, you do not grasp the spirit of religion : the lofty-minded Sage is indifferent to both eating or non-eating. Mind is the root, speech the crown, deed the branch-expansion of the tree of religion: from the firm root of that tree everything springs forth.' Then the queen understood (286). Story of King Vikrama as a parrot, concluded When the queen had heard this speech of the parrot, she recognized the parrot's true character: ' My falter- ing mind was under delusion ; this is the king, here speaks his voice ! ' She went to sleep rejoicing. Then the parrot- king, noticing there a house-lizard, entered into it, that 6 82 Life and Stories of Pdrgvandtha he might further test the queen. When the queen awoke, and saw the parrot still, she tried to rouse him with ten- der words and endearments. Failing to do so, she fell into a faint, and, when she came to, mourned the parrot piteously, but finally bathed and anointed his body, pre- paratory to his funeral rites, in the course of which she would, as a faithful wife, commit her body to the flames along with her spouse. When the fake king heard this he exclaimed in con- sternation, ' Alas, alas, this kingdom, without Kamala- vati, will be profitless to me: I must restore her to life.' He left the body which he had usurped, and entered that of the parrot. The king promptly left the lizard, and re- sumed his own body. Resplendent, like a mighty mass of glowing clouds, Vikrama quickly went to the presence of the queen (305) . At the sight of him Kamalavati grew radiant as a garland of lotuses. Having perceived that his speech, his gait, his habit, and his regard were just as before, she fell at his feet and clung to him. The king teased her about her love for the parrot, but she averred that the parrot was now violently repulsive to her (312). The king took the parrot in his hand and said : ' What have we here, Brahman! ' The parrot replied: ' That which befits them that deceive their teacher, their king, and their friend.' The king, recognizing his contrition, consoled him by pointing out that his companionship had enabled him to pass the troublous experience of the sci- ence.^^ Then the Brahman showed that he was fully peni- tent : * Full well thou knowest, king, what sort of com- panionship thou didst enjoy with me, that has strayed from my own house and body — tricker of friend, sover- eign, and teacher. It does not befit thee to see and to ^ See the note 18 above on p. 32. Story of Sumati, the evil-minded 83 touch me. Seize me by the left foot, and cast me some- where, that I may devote myself to a better life. All this shall serve thee as a lesson in the wickedness of men! ' The king's heart was still more softened; he dismissed him in peace to a life of religious devotion. Vikrama con- tinued to rule his kingdom happily in Kamalavati's society. Thus the science, obtained by him thru tactful conduct, led to a happy issue, but the very same science imposed great misery upon the Brahman who was want- ing in that virtue (105-324). Story of Sumati, the evil-minded, whose vices were corrected hy discernment The Sage next expounds the second of the ' worldly virtues ' (see verse 98), namely, viveka, or ' discernment.' Upon this he lavishes ecstatic praise, illustrating by the following story: King Qrisena in Qripura had a Puro- hita, named Soma, who was childless. The king was wor- ried, for fear that his successor should be deprived of spiritual support to his rule, in case the Purohita failed to have a son. He advised Soma to make an appeal for a son to his household divinity.^^ This he did, threaten- ing to die of starvation,^ ^ in case she should not grant his wish (341). The goddess had no available child; there- "See additional note 24, on p. 203. "^ Threat of suicide, usually 'by entering the fire,' or by starvation ('hunger-strike') is one of the constant minor progressive motifs. The idea is closely related to the so-called dharna (Hopkins, JAOS. xxi. 146 flf.) ; so, e. g., in Jataka 90. The point of the threat is, to exact some wish, which is then regularly granted. Thus in Prabhavaka Carita, p. 9, ?loka 138 (Vajraprabandha) Rukmini tells her father that she wishes to marry Vajra, else she will enter the fire. In fact love-matters furnish the most frequent occasion for the threat. In Pargvanatha the motif appears in 3. 606; 6. 568; 8. 96. The theme will furnish a substantial article for the Encvclopedia of Fiction. 84 Life and Stories of Pdrgvanatha fore, in her perplexity, slie went to a Yaksa who had attained perfection, and told him that Soma w^as threat- ening suicide. If he should happen to fulfil his threat, people would then cease to pay her devotion (puja). The Yaksa advised her to trick the Purohita, by promising him a son, but that he should be a rake, gambler, and thief. The Purohita consulted the king, who advised him to accept her promise, but, with the additional stipulation, that the son should be gifted with discernment (viveka), the corrective of all shortcomings. He got the consent of his goddess to this proposition, and then mated with the second concubine of his household.^*' After that he reflected, remorsefully, that his son would be low-born, despised by his own family, and that the king also would become disgusted with him. Again he took counsel with the king, who reassured him, and pointed out that the ' sun of discernment ' would dispel the darkness of guilt (361). In due time, Soma had a son born him, and, when he grew up, the father himself instructed him. While teach- ing a group of pupils he placed him in an underground chamber, sitting the while on a bench over it expounding the Qastras. In order to make sure that the boy under- stood what was being taught. Soma tied a string to his own thumb, passed the other end to his son, to shake whenever he did not understand. One day Soma recited the niti-stanza : ^' ' Wealth is dissipated in three ways : by giving it away; by enjoying it; and by losing it. He who does not give it away, or does not enjoy it, his money is lost in the third way.' Sumati pulled the string; his " See additional note 15, on p. 195. " See BiJhtlingk, Indische Spriiclie, 2757, and the literature there cited. See also Bhojaprabandha, stanza 63, and compare Prabandhacintamani, p. 111. Story of Sumati, the evil-minded 85 father again expounded the gloka; the boy again pulled the string. Then his father dismissed the other pupils, and, calling his son out of his hiding, chided him for his failure to comprehend. But the boy pointed out that gifts fittingly bestowed, in truth, are never lost, or fruitless, whereas, the personal enjoyment of wealth is for the moment, for this world alone, and, therefore, lost (375). Soma rejoiced over his son's wisdom, and reported the occurrence to the king, who ascribed the boy's wisdom to his viveka. He had him brought in state to his court, and installed in the hereditary office of Purohita (386). On some occasion the king asked Sumati what was the cause of the different stations which souls occupy in the world. Sumati skilfully met this test by pointing out that actions (karma), founded upon discernment or non-dis- cernment, regulate fate in subsequent births. Thus the emperor Bharata, tho steeped in the mud of royal pleas- ures, obtained thru discernment release from samsara,^^ but the fish Tandula, owing to his guilt in eating other fish, went to the seventh hell.^'^ The king acclaimed his wisdom (394). However, the evil propensities which the family divin- ity had prof esied, were bound to come out. One day, Su- mati stole a necklace belonging to the king, and lived in .fear of discovery henceforth. His discernment told him how little sense there was in his living the terror-stricken life of a thief, favorite of the king as he was. He re- stored the necklace (399). Another time he was tempted by one of the queens,^^ attracted by his charming person. But his discernment pointed out to him that the wife of his king must be regarded in the light of a mother, and "^Cf. Stevenson, Heart of Jainism, pp. 158, 170. " Apparently alluding to some fable. ^ See additional note 19, on p. 199. 86 Life and Stories of Pdrgvandtha that the punishment for intercourse with the wife of another is cutting off of one's head in hell, and infamy like that of Indra, because he violated Ahalya, the wife of Gautama.^^ He therefore managed to conserve his chastity (405). Again, he was attacked by the desire to gamlble, but checked himself by realizing that gambling is the chief of passions, and that King Nala and others were by it plunged into misfortune. Thus his discern- ment overcame his third temptation (410). One day Sumati asked the king why he showed such implicit trust in him, tho it was not the habit of kings to be confiding. The king replied that there was no reason for distrust, because he, Sumati, came from the Purohitas of the royal family. Then Sumati again asked why he had been chosen while yet so young, and the king answered that |he had desired to test the unfolding of his discernment. This he supported by the familiar punning allusion to the uselessness of a ' strong bow without string ' = ' good family without virtue. ' ^~ The king then told him the story of his life, which he listened to with downcast face. In the end Sumati entered upon the path of virtue (325- 419). Story of Prabhakara and his king, wife, and friend The sage then turns to the third worldly virtue (lau- kika guna), namely, keeping good company (susamga, or susamsarga). By contact with a touchstone, brass be- comes gold ; by contact with gold, glass becomes a jewel 23 "^ From Catapatha Brahmana 3. 3. 4. 18 on to Kathasaritsagara 17. 137 flf. See my Vedic Concordance, under ahalyayai. For lechery of the gods see Vasavadatta (Gray's translation, p. 130, with note) ; Dagakumaracarita i, p. 44; Bohtlingk, Indische Spriiche, nr. 2170. "savarieo 'pi dhanurdando nirgunah kiiii karisyati; see Bohtlingk, In- dische Spriiche, nr. 5369. "Cf. Bohtlingk, ibid., 1618. story of Prabhdkara 87 This he illustrates by the well-known (lokakhyata) story of Prabhakara (527) : In Virapura lived a virtuous Brahman, named Divakara, who had a son named Pra- bhakara, addicted to every vice: alchemy,^^ gambling, quarreling, and vagabondage. His father excoriated his evil ways, and bade him master the Qastras, drink the sap of poetry, acquire the proper accomplishments, prac- tice virtue, and thus raise high the family. Prabhakara answered all that with jeers and jibes : ' the Qastra does not quench thirst ; nor poetry still hunger ' ; and so on. The father sadly deplored his ownership of such a son, but in the end, out of parental affection, presented him with a Qloka memorialis, recommending association with a grateful king ; marriage of a noble wife ; and choice of a disinterested friend ^^ (442). The father died. A friend informed Prabhakara, just as he was gambling, of his father's death. So engrossed did he remain in his pur- suit, that he bade the friend attend to the funeral. After a time Prabhakara, remembering his gloka, started to travel. On the road he heard of a certain village chief (Thakkura), Sihha by name, ungrateful, empty-headed, and stuck-up ; to him he resorted for patronage. While in his service, he was married by him to a low-born, coarse, and ignorant slave-girl ; he also struck up friend- ship with a rapacious merchant, named Lobhanandi (450). It so happened that the Thakkura was cited to the presence of the king, and Prabhakara accompanied him thither. Prabhakara recited a Qloka in the hearing of the king, whose import was that birds of a feather should flock together.2^ The king was so much pleased that he ** dhaturii dhamati. =" Cf. Bohtlingk, Indische Spriiche, nrs. 691, ISafl. "•BOhtlingk, Indische Spruche, nr. 4933; cf. 5290, 5643. 88 Life and Stories of Pdrgvandtha rewarded Prabhakara with the gift of a city. Moreover, at the latter 's request, the Thakkura was entrusted with the sovereignty of a province. Prabhakara also disposed the king so favorably towards Lobhanandi, that he, who had been poor, became very rich (455). Now the Thakkura had a pet peacock whom he loved better than a child. It came to pass that Prabhakara 's low-born wife was taken with a pregnant woman's whim-^ (dohada) for the pea- cock's flesh. Prabhakara, instead of giving her the flesh of this peacock, gave her some other, and hid away the Thakkura 's pet.-^ As soon as the peacock was missed, the drum was sounded, and a reward of 800 dinars promised him who would tell of its whereabouts. Then his wife, deciding to get rid of him, and, at the same time, to obtain the reward, touched the drum.-'-* She went be- fore the Thakkura, told him of her whim for peacock's flesh, pretending at the same time that she had tried to keep Prabhakara from killing the king's pet. Out of ex- cessive love for her, he had killed the peacock, and given her his flesh. The Thakkura sent his soldiers after Pra- bhakara, but he escaped to Lobhanandi 's house, intend- ing to test his friendship. He told him also that he had slain the Thakkura 's peacock. Then Lobhanandi betrayed him ; he was fettered, and brought before the Thakkura. He appealed to him pathetically to pardon this one fault of his, but was bidden inexorably to produce the peacock, " See additional note 25, on p. 204. **A similar story in Ralston, Tibetan Tales, p. 151 ff. In Jataka 159; Chavannes, Cinq Cent Contes Chinois, nr. 20, the flesh of a peacock ie eaten for its curative quality. In the sequel of the present story Prabhakara hides away a king's son, in order to test the king's generosity. This also is the theme of a story in Vikrama Carita (Indische Studien xv. 321 ; Lescal- lier, Le Trone Enchante, p. 110). In Jataka 86 a king is tested by doing him an injury; in Jataka 218 a boy is hidden away. *°See additional note 3, on p. 185. story of Prabhdkara 89 or meet death. Prabhakara, after reciting his father's §loka, produced the peacock, and then went away, reflect- ing sadly on the results of evil association with an un- worthj^ lord, wife, and friend (484). He wandered about until he arrived at the city of Sun- dara, where he happened upon Gunasundara, the son of the king of that city, practicing military tactics on the field for military exercise (klialurika) outside the city. They struck up acquaintance : Prabhakara, finding him a gracious and noble prince, took service with him, in the hope of purging himself of the contact with his former evil lord (495). Then he married a noble, faithful and discreet wife, Qrl by name ; also, he gained the friendship of Vasanta, a rich and generous merchant. At the death of his father, Gunasundara, succeeding, chose Prabhakara for his minister. It happened that the two went on an expedition, riding two noble horses of inverted training.^" When they, not knowing the peculiarity of the horses, attempted to check them, they ran off at a fierce gallop, landing them in a great forest, far away from their reti- nue. As they were galloping along, Prabhakara plucked three myrobalans from a tree. With these, one by one, he restored the king, who had been overcome by thirst and hunger. In time, they were found by the king's reti- nue, and were brought back to the city in triumf and great rejoicing (520). Now the five-year old son of Gunasundara was in the habit of visiting Prabhakara 's house, to play there. He wore a child's necklace. In order to test the king's qual- ity, Prabhakara, one day, hid the boy out of sight. At the end of a long and vain search, the king was not only deeply grieved, but also much perplexed, because he knew *> See additional note 26, on p. 204. 90 Life and Stories of Pdrgvandtha that the boy had gone to the house of the minister. All the court, excepting Prabhakara, assembled mournfully about the king on his throne. Then Prabhakara 's wife asked him why he did not, on that day, go to the palace. He replied, that he did not dare to do so, because he had himself slain the boy in a fit of madness. He furthermore pretended that she had told him in the past, that the boy had cast the evil eye ^^ on her on account of some pre- natal hostility (531). She went to the merchant Vasanta, for advice. He reassured her, and promised her that he would protect his friend with his life and his wealth. In the presence of the king he accused himself of the mur- der. While the king was in a state of doubt, Prabha- kara 's wife appeared before him, exonerated Vasanta, and assumed the guilt, pretending that the boy had been slain to satisfy a pregnancy whim of hers. Then Prabha- kara, greatly perturbed, presented himself in person, and claimed that he had slain the boy in a fit of mental aber- ration, while living in fear of a misfortune which threat- ened him (542). The king, still perplexed, finally con- cluded that he could not punish Prabhakara, because he had saved his life in extreme need by giving him the three myrobalans. But for that, there would now be no king, jior kingdom ; no son, and no royal train. When Prabha- kara had thus tested the king, he produced the boy, sound and smiling, to the supreme happiness of the king. Then Prabhakara narrated his life's story, that hinged on the Qloka given him by his father. The king forgave, and they continued in the relation of mutually confiding ^'In Mahabh. 8. 87. 171 the heroes Karna and Calya cannot endure the look of their enemies. In Viracarita xvi (Indische Studien, xiv. 127) Sanaka curses Udacoca, so that he whom she shall look at in her wedding hour shall die. Evil eye (jettatura), also in Day, Folk-Tales of Bengal, p. 108; Parker, Village Folk-Tales of Ceylon, i. 11, 173, 177. King Harigcandra's courageous endurance 91 king and minister. Prabhakara lived happily in the pos- session of a noble lord, a good wife, and a faithful friend (420-555). Story of King Harigcandra's courageous endurance ^- The text turns to the exposition and praise of the last of the four worldly virtues (laukika gunah), namely sattva, or ' courageous endurance,' ending with the fol- lowing illustration: King Hari^candra, of Iksvaku de- scent, ruled in Ayodhya. One night he heard a bard recite a gloka in praise of sattva ; ^^ this the king, much im- pressed with its meaning, memorized. In the morning a disturbance arose, because a boar was rampant in the Qakravatara forest, tearing down trees and creepers, and endangering the peace of the ascetics living therein. The king rode into the forest, was told by his two companions, Kapiiijala and Kuntala, where the boar was, and, in due course, brought him down (585). The king, curious to know how much injury he had done to his unstable target, sent Kapinjala to see. Kapinjala, on his return, bade the king go and see for himself. The king found the vic- tim covered with blood ' like a burning forest-fire,' so that he suspected him to be of divine origin. Kapinjala, who knew the truth, tried to keep the king from closely investigating, but the king persisted, and found the victim ^ This story is a skilful fictional rifacimento of an epic narrative, told in Markandeya Purana 7. It is dramatized in Ksemendra's, or Ksemicvara's play Candakaucika, edited by Jayanmoliana Carman (Calcutta 1867), translated by L. Fritze, under the title ' Kaugika's Zorn,' Leipzig, Reclam's Universalbibliothek, No, 1726 (of. Pischel, Gottingische Gelehrte Anzeigen, 1883, p. 1217). Echoes of the same story may be found in Chavannes, Cinq Cent Contes et Apologues Chinois, nrs. 6 and 13, and in Stokes, Indian Fairy Tales, pp. 224 ff. On the character of the Epic story see Muir, Ori- ginal Sanskrit Texts i^ pp. 379 ff. »' Cf. Bohtlingk, Indische Spruche, nrs. 6147-9. 92 Life and Stories of Pdrgvanatha to be a pregnant doe. Being greatly distressed at his mortal sin of having slain an embryo, he decided to go to the hermitage, in order to obtain there absolution for his sin. As he entered with his two friends, he was received kindly, but, when he asked whether there was any expia- tion possible for the crime of killing the embryo of a doe, the chief Sage of the hermitage answered evasively that, * while Harigcandra was king, no injury could happen to their hermitage ' (603). At that point a tumult arose, out of which was heard the voice of the Sage's daughter, Vaiicana. She wailed: ' mother, if this doe of mine shall die, then I will starve myself to death! ' And her mother in turn wailed: ' If you will starve yourself, then I will do likewise; bereft of you, life is of no use to me.' The Sage had the two women brought into his presence, and, with wily intent, asked Vaficana why she was crying. In this manner he elicited from her the statement that she was crying over the loss of the doe, her play-fellow, raised by her from childhood. The Sage, now acting as if he did not know that the king was the offender, depicted in lurid colors, the misfortune that would befall his house thru the death of his daughter and his wife, as well as the loss of his spiritual sanctity. He then pretended to wonder whence ,such an unexpected calamity could have arisen during the rule of a king of the royal line of Iksvaku. The king, greatly dejected, exposed his guilt by asking what he should do : he could punish others, but not himself. The 3age hid his face in his garment of bark, excoriated the king with sharp invective, which he kept up even after the king offered to enter the fire, abandon the country, or take the vow (628). The Sage remained inexorable, but finally, at the suggestion of his pupil Angaramukha, acting as his accomplice, prescribed that the king should King Harigcandra's courageous endurance 93 make over to him his kingdom and all his possessions. The king consenting, the agreement was ratified in the presence of another pupil of the Sage, Kautilya ^^ by- name, who had come from Benares (641). Even then Vancana pretended that she would enter the fire together with the doe, until the king bought her off with the prom- ise of a lakh of gold. The king returned with train to his city of Ayodhya (648). Now the king's wise and trusty minister, Vasubhuti, hearing the whole story from Kuntala, guaged both the king's folly in making his promises, as well as the Sage's wile. He therefore told the king that he must not give up his kingdom, and make himself homeless. But the latter insisted on keeping his pact, and asked Vasubhuti to procure the lakh needful for the assuagement of Van- cana. He did so. When the Sage arrived with Angara- mukha, the money was handed him. The Sage asked, ' What is that ? ' The king told him that it was the money ^or Vancana. The Sage refused to be paid from the king's treasury, because that meant paying him with his own money, since the king had previously given him all Jiis possessions (669). The king, next, bade Vasubhuti procure from merchants a loan of the amount needed, but they, by the magic power of the Sage, had become hostile, and refused, on the ground that the Sage henceforth was their king. Even when he appealed to them in person, they persisted in refusing (678). A lengthy controversy arose between the king and Vasubhuti on the one side, and the Sage and Ahgaramukha on the other side, in the course of which the latter tw^o abused the king, charging him with breaking faith, and ruining his and his family's reputation. The king finally sent for the jewels of his Queen, Sutara by name. She herself appeared on the "* The meaning of this name is ' Trickster.' 94 Life and Stories of Pdrgvandtha spot, and offered her jewelry, but the Sage refused, on the ground that her property also belonged to the king, and therefore to himself, so that it was not available to ex- punge the debt to Vancana. Kuntala then took a hand in these recriminations, accusing the two Brahmans of being Eaksasas (ogres) in disguise. The Sage thereupon cursed him, so that he became a jackal, infesting ceme- teries (707). The king sought to soothe the Sage, but the Sage spurned him with his foot. Then RohitaQva, the little son of the king, begged the Sage not to strike his father, but to take himself in payment. The Sage, moved to tears, whispered to Ahgaramukha that his tear-choked throat was unable to make answer. But Ahgaramukha advised him not to release the king. Harigcandra then asked for a month's delay, within which he might obtain the money. The Sage asked whether he would beg the money; the king replied that a scion of the Iksvaku house might give alms, but could not beg for them. He explained further that he would sell himself in order to pay up (716). Then the king was acclaimjed for his noble resolution by by- standing ascetics, Sutara proposed to follow him into exile, clinging to her decision in the teeth of his and the Sage's remonstrances (724). In the end the Sage con- sented to the departure of HariQcandra and Sutara, on the condition that they leave behind all their possessions and jewels. Then Vasubhuti, outraged by the Sage's rapacity, called him a Brahmaraksasa,^^ and was prompt- ly punished by being turned into a parrot. The king, with wife and son, started on his journey, followed by the tearful people of his city, whom he finally dismissed with a voice softened by love (738). " That is to say, in this connection, a Brahman ogre. King Harigcandra's courageous endurance 95 They traveled on the high-road, until Sutara was worn out with fatigue. The king consoled her by pointing out that they were near Varanasi (Benares), and bade her rest under a campaka tree on the shore of the Gaiiga. While she was sitting there in sad thought, crying, with her head covered, Rohitagva began to whimper for food. The king forgetfully cried out: ' Sirrah, give the child sweetmeats! ' When no one responded, the child again cried. His mother grieved over the sad lot of a descend- ant of the imperial house of Bharata, while the king real- ized that he had fallen low indeed, when he no longer could give his child some breakfast. He entertained him, by pointing out the birds disporting themselves on the Ganga, but, after a little, the boy again wailed : ' Daddy, I am very hungry! ' It happened that an old woman came journeying along, carrying her provisions for the journey on her head. As she asked the way to the city, she observed that the family, notwithstanding their sorry plight, bore the marks of royalty. When Rohitagva again begged his mother for food, the old woman offered some of hers. But the boy, keen set as he was, yet being the son of a courageously enduring man (sattvikasya suta- tvatah), refused. The king told her that he did not accept doles given in pity. Whereupon she went her way (762). The king bade the queen rise, if she were over her fatigue, but she tried to discourage the journey, because Varanasi belonged to an enemy. The king averred that he must somehow get the money for the Sage; Sutara offered herself to be sold as a slave. The king replied that they must be sold altogether, if any were sold. Touch- ingly Rohitagva begged his mother not to sell him, but to let him stay with her : he would do without sweetmeats. She consoled him by promising that he would become an emperor (cakravartin). They arrived at Benares, and 96 Life and Stories of Pdrgvandtha went to the market-place. The king put grass on his head,^^ as a sign that he was there in the character of a slave. Again Rohita§va was distressed; his father, to cheer him, promised him an elefant (778). After more sad reflections, the king proposed to Sutara, that she and the child return to the house of her father, but the faith- ful wife refused to disgrace him: rather would she die, or become the slave of an enemy (786). A Brahman ^^ came along, looking around for hired help. Attracted by HariQcandra's form and presence, he asked him why he was demeaning himself as a menial. The king remained silent. The Brahman then surveyed Sutara and Rohi- tagva ; struck by their distinction, he blamed the Qastras for their inaccurate characterization of the different classes of men. The king corrected him: the Qastras speak truly; their state is due to fate (karma, daiva). In the end the Brahman bought Sutara at a price fixed by himself, five thousand gold pieces, with the stipulation that twice that sum should be her ransom. Rohitagva persistently clung to his mother, so that the Brahman had to knock him down twice (804). But in the end he took pity, and, at Harigcandra's suggestion, bought the boy also for a thousand. Then he went to his home with Sutara and RohitaQva (808). At this juncture the Sage and his damned soul, or advocatus diaboli, Aiigaramukha, appeared on the scene, to collect the debt due the Sage. The king offered what he had obtained from the sale of his wife and child, but the Sage angrily rejected it as not being enough. Aiiga- ramukha suggested that he should go to King CandraQe- ^ In the Candakaugika 50. 2, when King Harigcandra wishes to sell him- self as a slave, the stage direction is girasi trnam krtva; see additional note 11, on p. 191. ^ His name is given later on as Vajrahrdaya, ' Stone-Heart.' King Harigcandra's courageous endurance 97 khara of Varanasi, and ask for the money. Harigcandra refused to beg money from an enemy: he would rather work as a Candala, and pay from his earnings. Oppor- tunely an old Nisada, Kaladanda by name, dressed in a loin-cloth, a staff in his hand, came along, and hired him as a watchman in a cemetery of which he had charge. He was to rifle the corpses of their garments, and save the half -burned faggots of the funeral-pyres. His pay was to be half-shares. The king agreed, stipulating that his share was to be paid to the Sage. The latter, hearing this arrangement, broke out in praise of the king's courage and faith. The king and Kaladanda went to their ceme- tery (828). Now a pestilence suddenly broke out in that city of Varanasi, which took off people by the thousand. The king called his minister Satyavasu in consultation. On the way to the king, he was addressed by a certain man, Kalahaiisa, carrying a parrot in a cage. On inquiry, Kalahansa said that he was bringing the parrot to king Candragekhara, because the parrot was versed in all the Qastras.^^ When the two were in the presence of the king, he complained of the pestilence, inexplicable, because both himself and his people were leading exemplary lives. He bade the minister find out its cause. Just then ar- rived a bawd (kuttini) ^^ who had lost her ' daughter ' by the pestilence. Beating her breast, she arraigned the king's character, as being the cause of the pestilence, and the death of her charming daughter, Anangasundari. The king, outraged by her cruel and false accusation, con- sulted the minister, who suggested the intervention of a mighty sorcerer that had come from Ujjayini. The magi- *• See my paper, * On Talking Birds in Hindu Fiction,' Featgrusa an Ernst Windisch, pp. 349 ff. ; and above, p. 77. " See for this stock figure of fiction, the author in Proc. Amer. Philos. Soc. vol. lii, p. 631. 7 98 Life and Stories of Pdrgvandtha cian, cited, explained tliat the pestilence was due to the sport of a Raksasi (ogress) (845). At the request of the bawd he at once restored Anangasundari to life. The king still doubted the power of the sorcerer, until the latter boasted that he could bring Vasuki from Patala; ^^ Indra from heaven; or Lanka (Ceylon) from the ocean. He then was given the materials for a great magic rite, by means of which he compelled the supposed Raksasi to fall down within his magic circle, where she lay still, the people shrinking away from her, as mice from a cat (855). King Candragekhara expressed admiration for the skill of the magician, who then pointed out that it was now the king's turn to perform his part by punishing the Raksasi. The king ordered the minister to call the exe- cutioner^^ (meaning Kaladanda). Instead, the minister called Kalahahsa, and, when he put down his cage, Can- dra§ekhara asked what was in it. The minister an- swered : ' an omniscient parrot-king, ' and bade the parrot sing the king's praise, which he did (862). The magician reminded the king of the punishment due to the Raksasi ; just then Kaladanda (the executioner) arrived, followed by Harigcandra. The parrot joyfully acclaimed Harig- candra as king, but he angrily denied the allegation, and told the parrot not to talk nonsense. Then the minister told the executioner to uncover the Raksasi 's face; he bade Harigcandra do so. When the latter looked at her, he saw that she was his wife, queen Sutara. Convinced as he was that she could not be a Raksasi,^^ he again *• The king of the serpents from his subterranean home. " Here called cvapaca, ' dog-cook ' ; see the note on p. 59. *"RaksasTs often assume the form of beautiful women; consequently beautiful women are accused, justly or unjustly, of being Rtiksasis; see Kathas. 32. 157; Kathakoga, pp. 106, 116, 153; Dacakumaracarita, ii, p. 38; Stokes, Indian Fairy Tales, pp. 5 flf. Cf. Tawney's note in his Translation of Kathasaritsagara, vol. ii, p. 631. King Harigcandra^s courageous endurance 99 recognized the cruel hand of fate. Since he would neither acknowledge her guilt, nor divulge his true station in the justice hall of his enemy, he decided to await the decree of destiny. King CandraQekhara then spoke admiringly to his minister of Sutara's beauty, whereupon the parrot hailed Sutara as queen and daughter of IJQinara. Can- dragekhara thought him foolish or drunk, but the parrot insisted that he was right. Candragekhara quizzed both Harigcandra and Sutara, but both continued to assert that they were what their stations showed them to be. After a consultation between the king and his minister, HariQcandra was ordered to bring on an ass which Su- tara was made to ride.'*^ Then the parrot, outraged, undertook to pass thru an ordeal to prove that Sutara was a queen, and not a Raksasi. He was subjected to a fire-ordeal, from which he emerged unscathed. The assembled audience acclaimed Sutara as a Sati (noble wife), and not a Raksasi; the magician was dismissed as an impostor; the parrot put back in his cage. After Sutara had been released from the ass, Harigcandra, by the order of the Candala, returned to the cemetery, won- dering at the part that the parrot had played in the un- folding of his destiny (902). Harigcandra entered the frightful cemetery, infested by foul animals, demons, and sorcerers, evil-smelling with the stench of corpses. There he heard wails, which sounded as tho they came from some woman who had lost her husband. He answered, asking the reason of her lament. She pointed to a noble man hanging head do^vn upon a branch of a banyan tree. When he asked the man the cause of his evil plight, he turned out to be Mahasena, son of CandraQekhara, carried off, together with his be- *• See additional note 9, on p. 188. 100 Life and Stories of Pdrgvandtha loved wife, by a Vidyadhari, who desired to institute a great sacrifice (mahahoma) with the flesh of his body^^ (920). Just then the Vidyadhari had gone to bathe in the Ganga. HariQcandra, eager to die while performing a service to another, prevailed upon Mahasena to escape with his wife, Hari§candra acting as his substitute in the Vidyadhari 's sacrifice. Joyfully he tied himself, face down, to the branch of the banyan tree (934). On her return the Vidyadhari asked a retainer to ascertain whether the sacrificial man bore auspicious marks. The retainer found that he bore the marks of an emperor (cakravartin). She then appealed to HariQcandra to show courage, in order that the science ' All-conquering ' (viQvavaQikaravidya),^^ accruing from this sacrifice, be kind and liberal to her. She began to cut off his flesh, but the sound of a jackal caused a disturbance. She asked her retainers to stop the noise, because it might arouse some ascetic. This actually happened, whereupon the Vidyadhari was greatly distressed. Hariqcandra sug- gested that she should finish by cutting off his head. But she replied that such a procedure would violate the order of the sacrifice. An ascetic then appeared, raging over the desecration of the hermitage, whereupon the Vidya- dhari vanished with her retinue (954). The ascetic, rummaging about, came upon Harigcandra, hanging from the tree, his flesh cut from his body. From certain signs he was led to ask him whether he was HariQ- candra, and, when he said yes, he asked whether he had paid the debt owing the Sage. HariQcandra replied that the payment would be complete in a few days. The ascetic turned out to be Kautilya, the Sage's witness to ** See additional note 27, on p. 205. *» For these personified ' Sciences ' see the author in Proc. Amer. Philos. Soc, vol. Ivi, pp. 4 ff. King Harigcandra's courageous endurance 101 his contract with HariQcandra. Kautilya blamed him for lending himself to a sacrifice while in debt, HariQcandra hung his head in shame. Then Kautilya went home, after having cured him with herbs, lest he might die, and de- fault on his debt. The king remained downcast, because he had neither paid his debt, nor aided the Vidyadhari in finishing her magic. While engaged in these reflections, he was ordered by his master, the Nisada, to take the garment off a corpse, which was then coming to the ceme- tery. The king learned from a lamenting woman that the corpse was that of her son, and found it not in his heart to snatch the garment off her boy. For this he was chided by the Nisada, who told him that there was no shame in doing this, since it was the custom of their caste (974). The woman continued her lament, until HariQcandra gathered that she was Sutara, and that the dead boy was his son RohitaQva. Both father and mother grieved greatly. Sutara explained that Rohitagva had been sent into the forest to gather fagots and flowers, had been bitten by a snake, and had perished there for want of treatment (990). Tho he now knew that the corpse was that of his own and only son, and understood the agony of Sutara over the loss of her only child, he asked her for the boy's garment, in order to fulfil his duty to his employer, the Nisada (1001). Then a shower of flowers rained upon him from heaven, and his heroism was acclaimed to the beat of drums. All at once he found himself in Ayodhya, upon his throne, with Rohitagva playing in his lap, his minister VasubhUti and his faithful Kuntala by his side, both in reverential attitude. And Sutara was chatting with a friend, both having come to see a play (1007). In front of him was his assembly, citizens were engaged in festivities. As he gazed in bewilderment, wondering whether he was dream- 102 Life and Stories of Pdrgvandtha ing or mad, two gods, Candracuda and Maniprabha, told him that he was indeed a lucky mortal, whose courage was being acclaimed by Vastospati (Indra) himself be- fore the heaven-dwelling gods (1014). That his noble soul had regained for him his kingdom; that Vasubhuti, in the body of the parrot, had proved the purity of Sutara by passing thru the ordeal of fire; and that Kuntala, in the body of the jackal, had by his shriek, foiled the Vidyadhari's sacrifice, and thus saved him. That, more- over, the entire episode of his life, beginning with the boar adventure, had been a drama of illusion (kutana- takam). They then asked him to choose a gift, but all the king desired was, that his noble courage should con- tinue with him. The two gods returned to heaven, and Harigcandra continued to rule prosperously and piously (556-1033). Frame Story: Conversion of Vajranabha and Kuhera, and death of Vajranabha The text returns to the frame story at the beginning of this sarga. The infidel Kubera was converted by the Sage Lokacandra's elaborate exposition of the four ' worldly virtues.' Kubera, furthermore, inquired after those virtues which reach beyond the world (lokottara). Lokacandra explained that the same worldly virtues, applied to the highest aims, constitute the virtues that reach beyond life (lokottara gunah). At the end of the Sage's sermon on this theme, Kubera asked him to be his Guru (1048), and to instruct him on the four following points: choice of divinity; manner of worship; essential right (tattva) ; and the fruit accruing therefrom. The Guru told him that the Jina was the highest divinity, and expounded the manner of his worship ; the nine essential rights, and their fruit (1069). Conversion of Vajrandbha and Ruber a 103 Prince Vajranabha, in the company of Kubera, re- turned to the city. His father, King Vajravirya, made over to him his kingdom, and took the vow. Vajranabha, while ruling piously and righteously, was taken, in his turn, with misgivings as to the stability of the world and its allurements. He also decided to seek salvation. Not- withstanding the protest of his son Cakrayudha, he ap- pointed him his successor, and turned mendicant. He v/andered to Sukacchavijaya. There the soul of the serpent (2.1048) had been reborn as a wild Bhilla ^^ by name of Kurangaka, who infested the mountain of Jvalana. Vajranabha went there and placed himself in kayotsarga posture, fearless in the midst of the howls of elefants, jackals, Raksasas, and so on (100). Kuran- gaka, out of prenatal hatred, hit Vajranabha with an arrow. Vajranabha, tho struck fatally, remained free from evil thought, remarking that he had been killed by the soul of the Bhilla in a former birth. He was reborn as the god Lalitanga.^'^ Kurangaka, when he died, went to the Saptamavani helP« (1034-1108). ** Sixth pre-birth of the future Meghamalin. — Bhilla is the designation of wild forest dwellers. *' Seventh pre-birth of the future Pargva. *• Seventh pre-birth of the future Meghemalin. 104 Life and Stories of Pdrgvanatha Sarga the Fourth Frame story: Story of the Emperor SuvarnahdJm {with Qakuntald '}notifs'^), and his death King Vajrabahu of Surapura had a lovely and virtuous wife, named Sudargana. The soul of Vajranabha (of the previous sarga), in due time, fell from heaven, and en- tered the womb of Sudargana. The queen had the ' four- teen great dreams, ' ^ which herald the birth of a Cakra- vartin (emperor). In due course she gave birth to a boy whom the king named Suvarnabahu ^ (15). He grew up so accomplished as to permit the king, who had become averse to the world, to take the vow, and to leave his kingdom in charge of his son. One day Suvarnabahu mounted an inversely trained horse,* which galloped off when checked by the rein. The horse did not stop until they came to a lake. After bathing in its clear waters, the king saw in front of him an ascetic's grove full of antelopes. His right eye twitched,^ which encouraged him to enter the grove in joyous anticipation (32). There he saw a maiden, surrounded by companions, engaged in sprinkling creepers. The king thought her more beautiful than Rambha ^ ; she seemed the quintessence of the * The story of Cakuntala (Malulbh. 1. 69 if.) is, occasionally, the prototype of love affairs between heroes and hermitage maidens. The present adven- ture is direct imitation. See also the story of Kadaligarbha, Kathas. 32. 99 flf., and the story of Ruru, Kathas. 14. 76 ff. * See additional note 10, on p. 189. ' Eighth pre-'birth of the future Pargva. * See additional note 26, on p. 204. "A good omen. Very frequent motif; see, e. g. Samaradityasamkaepa 5. 186, 289; 7. 374, 438. * The loveliest of the Apsaras, or heavenly nymphs. Story of the Emperor Suvarnahdhu 105 charms of Nagas, Vidyadharas, and immortal women. While engaged in this thought, the maiden and a com- panion entered a bower of flowers. There she began to sprinkle a bakula-tree with her mouth, to the delight of its blossoms.'^ Ravished by her charms, the king reflected that she could not be an ordinary hermitage servitor, but must be of royal descent (39). Now a bee flew into the face of the maiden. She asked her companion to protect her, but received the reply, that this was King Suvarna- bahu's business. Then the king showed himself, and asked who dared to injure her, while the son of Vajrabahu was protector of the earth. The maidens remained silent. When the king again asked whether anything was dis- turbing their pious practices, the friend found courage to say, that during Suvarnabahu's rulership no one could do so; that a bee merely had disturbed her friend (47). Then she asked him who he was. Unwilling to declare himself, he pretended to belong to the king's retinue, commissioned by the king to protect the hermitage from intrusion. But the maiden knew him to be the king him- self (52). The king then asked who her mistress was. With a sigh she replied that her name was Padma, the daugh- ter of Ratnavali, the wife of the Vidyadhara king of Ratnapura. At his death his sons had quarreled,^ the kingdom had been distracted; therefore Ratnavali had taken her young daughter to that hermitage, whose abbot was Ratnavali 's brother Galava (55). A soothsayer had ' Just as the agoka tree blossoms when touched by the foot of a young and lovely womaai, so does the bakula tree blossom when sprinkled by the mouth of lovely femininity. The kadamba blossoms with the roar of the thunder. And day and night lotuses open their calyxes to the rays of sun and moon. * See p. 16. 106 Life and Stories of Pdrgvandtha profesied that Padma would be the wife of the Cakra- vartin Suvarnabahu,^ carried there by a run-away horse. The king, recognizing the hand of destiny, asked to see the Sage. The maiden (whose name turned out to be Nanda) told him that the Sage had gone to pay his respects to another Muni, but would return on that day. Then an old nun told Nanda to go with Padma to greet the Sage. Nanda reported to the Sage the king's arrival, whereupon he extoled the profet who had predicted it. Together with the ladies he went to do honor to the king, who received him with distinction. The Sage told him of the prof esy, and the pair were wedded by the Gandharva rite of marriage (69). Padma 's stepbrother, Padmottara, a Vidyadhara king, arrived, paid his respects to Suvarnabahu, and bade him follow him to the mountain of Vaitadhya, there to assume lordship over the Vidyadharas. The king consented. With Padma he mounted the heaven-going chariot of the Vidyadhara. Padma mourned her separation from her mother, the hermitage maidens, the gazelles, and the flowers she had been tending (80). Pointing out her glorious destiny, Ratnavali consoled her, bidding her live as an exemplar of wifely devotion. They arrived at the mountain of Vaitadhya, where Suvarnabahu was conse- crated king of the Vidyadharas. After staying there for some time he returned to his own city (96). He acquired the fourteen great jewels,^^ celebrated the great festival (mahotsava) of eighteen days, and dispatched the wheel of sovereignty from his armory into the easterly direc- * Predestined marriages, a cliche of Hindu fiction, recur in this text, 5. 168; 8. 168. " In Buddhist texts (Mahavastu, p. 108 of Senart's edition) ; Mahaau- dassana Sutta (Sacred Books of the East, xi. 251 flf.) seven 'jewels' of the Cakravartin are mentioned. So also Kathas. 101. 23, story of the Emperor Suvarnabdhu 107 tion. He cast an arrow which fell down before the king of Magadha, as he w^as sitting in his assembly hall. The king angrily took it up, but, when he read on it the name of Suvarnabahu, he went with presents in his hands to conciliate him. Suvarnabahu also conquered succes- sively Varadama and Prabhasa, respectively the gods of the southern and western directions ; Sindhu ; the divinity of Vaitadhya; and other kings and divinities, so as to control the whole earth (116). Kings and gods then con- secrated him emperor by the great consecration (maha- bhiseka), which lasted twelve years, being performed with water from holy bathing places (tirthas). He acquired sixty-four thousand wives; thirty-two thousand kings became his vassals. He had countless elefants, chariots, cities, and villages. Thus he ruled long in all the glamour of a Cakravartin (120). One day, as he was sitting upon the roof of his palace, he heard of the arrival of Jagannatha, the Tirthamkara (Savior). Removing his imperial insignia, he humbly went to greet him. After receiving instruction from him, he became enlightened, and decided to devote himself to salvation. He took the vow with Jagannatha, became an accomplished disciple (gitartha), and continued to per- fect himself still farther (144). Once, when he stood with a Jain image in the forest of Ksiragiri, he was attacked by a lion, inhabited by the soul of the Bhilla Kurangaka,^^ who had been reincarnated in the lion's body after leav- ing hell (see 3.1095 ff.). He died forgivingly; was reborn as a god in the Mahaprabhavimana heaven ^^ ; but the lion, at his own death, went to the fourth helP^ (1-161). ' Eighth pre-birth of the future Meghamalin. ' Ninth and last pre-birth of the futiire Par?va. 'Ninth pre-birth of the future Meghamalin. 108 Life and Stories of Pdrgvandtha Saega the Fifth Frame story: Early life of the Arhat Pdrgvandtha The soul of the lion (see 4.146), after passing thru wretched animal existences, was reincarnated as Katha,^ the son of a Brahman, named Rora. Both his parents died as soon as he was born, so that he had to be brought up by charity. As a grown man, he also carried on a miserable existence, wandering from house to house, shy and given to fear. One day, observing some rich men, resplendent in their finery, he became disgusted with life. Concluding that the rich owed their opulence to their penances in some previous existence, he decided to follow their example, turned ascetic, and subsisted on the roots of plants (8). The soul of Suvarnabahu, on the other hand, was rein- carnated in the womb of Vamadevi, queen of the mighty Iksvaku king Agvasena of Varanasi (Benares). The soul descended on the fourth day of the dark half of the month Caitra, under the constellation Vigakha. Fourteen great dreams of the queen,^ here explained elaborately in a kind of key, or ' traumschltissel,' announced to her the arrival of a glorious and virtuous son (37). At the end of an undisturbed period of pregnancy, the queen was delivered on the tenth day of the black half of the month Pausa, under the constellation Vigakha (43). All nature rejoiced at the event. The eight ' region maidens ' (dik- kumari) of the lower world came on to acclaim the mother of the world, who had furnished the torch that * Tenth and last pre-birth of the Kamatha soul, the future Meghamalin. *See additional note 10, on p. 189. Early life of the Arhat Pdrgvandtha 109 would illumine the world, and prepared the festival of the birth of a Jina (55). The eight region maidens of the upper world showered flowers upon him. Other sets of eight divine maidens ^ each came from a different quarter to wait upon mother and son (68). Four region maidens from the island of Rucaka cut his navel-string,^ buried it in a pit which they filled with jewels, and planted durva-grass over it. Variously they continued to minister to mother and child, showering blessings upon them (77). A great tumult arose in heaven; the seats of the gods shook. Indra came from heaven ; sang a hymn in praise of the mother ; bestowed gifts upon mother and child. Hari, the thirty-three Vasavas, the ten Vaima- nikas, the thirty-two Vyantara lords, and other divini- ties ^ garlanded and bathed the child (96). Suras danced and sang about him, and performed other festal acts. Qakra, after performing sorcery for his good luck, praised him as the future Savior of the three worlds (112). Indra placed ambrosia into the thumb of the baby to suck,^ and appointed five Apsaras as his nurses'^ (116). Other Vasavas, coming from mount Meru, performed an eight day soma sacrifice to the eternal Arhats. Queen ' The names of theae varieties of maidens are cataloged pedantically in sfcs. 51 ff. * According to Kathakoea, p. 80, the day on which the navel-string is cut is auspicious. "See for these classifications, Burgess, Indian Antiquary, xxx. 28; Hertel, Paricisitaparvan, pp. 14 ff.; Stevenson, Heart of Jainism, p. 181. ' In Mahabh. 3. 126. 31 Yuvanagva begets a son out of his thigh. Indra gives the boy his first finger to suck ; hence his name Mandhatar ( = mam dhatar, 'self -sucker '). A different pun on this name, in Ralson, Tibetan Tales, p. 1 ; see the note there. 'In the Tibetan Tales a noble child is regularly handed over to eight nurses, two to carry him, two to suckle him, two to cleanse him, and two to play with him ; see pp. 52, 273, 279. See also the descriptions in Jatakas 538 and 547. 110 Life and Stories of Pdrgvandtha Varna rejoiced in her son. The king, apprised of the happy event, had prisoners released in his honor. The people were jubilant. When the time for name giving had come, the queen remembered that she had seen in a troubled night a serpent moving by her side (parQvatah). This she had told the king, who interpreted the serpent as the power of the boy ; therefore he named him ParQva ^ (126). He was petted by his nurses, the Apsaras, and sucked the ambrosia which Indra had put into his thumbs, whenever he was hungry. Young gods, in the shape of beasts and birds, sported for his delight (129). He grew up with every youthful bodily perfection, be- cause he possessed the twenty-two auspicious character- istics, so that all the accomplishments came to him of themselves. On reaching manhood his manly charms de- lighted numerous maidens (144) . On a certain occasion a man, admitted to the audience hall of the king, reported that in Ku§asthala there had ruled a king Naravarman, who had taken the vow at the end of a glorious career, after having made over his kingdom to his son Prasenajit (155). The latter had an altogether perfect daughter, Prabhavati. She had once heard in the park a song in praise of Pargva's perfections, since then had been beside herself with longing for him, and had been encouraged by her retinue in the hope that she would obtain him as her own (171). Prabhavati 's parents had understood and approved of her feelings ; Prasenajit, with a view to Pargva, had decided to institute a svayamvara ^ (178). "On name-giving by dream see note on p. 190. The name Parcva thus means, ' Side.' In Viracarita xxiii (Indische Studien xiv. 137) a pregnant woman seea a serpent and, therefore, begets a serpent. ■Ceremony by ■which a maiden of high caste chooses her own husband. She throws a garland over the man of her choice. The events just described echo the story of Nala and Damayantl. Early life of the Arhat Pdrgvandtha 111 But Yavana, king of Kaliiiga, had been angered at the thought that Prabhavati should be given in marriage to any one but himself. He had therefore beleaguered Kugasthala with a great host. The speaker himself, Purusottama, father of the minister Sagaradatta, had been sent by Prasenajit to report these events to A^vasena, so that the latter might act accordingly (186). On the strength of this report, A§vasena, being wroth, made preparations to go to the assistance of Prasenajit in Kugasthala. Wlien ParQva heard of this, he promptly came out of his play-room; acknowledged his father's ability to prevail in war; but offered instead to gain the end in view by instructing Yavana (193). His father consented. ParQva started with Purusottama and a great equipment. On the way Matali, Indra's charioteer, at Indra's bidding, offered him Indra's car and his own services as charioteer. On arriving in Kugasthala Pargva dwelt in a seven-storied palace,^'' erected for him by the gods in the middle of a park. He sent an ambassador to announce to Yavana his peaceful mission, advising him to abandon the siege. But Yavana refused angrily; would not hear of either ParQva or Agvasena ; and threat- ened the ambassador with death at the hand of his sol- diers (215). An old minister of his, however, warned them not to destroy the kingdom by attacking the ambas- sador of the holy Lord ParQva. After they had desisted, he soothed the ambassador's wounded feelings by promis- ing to do honor to Par^va (221). The minister then urged Yavana to conciliate Parcva: a contest with him would be like that of a spark with the sun ; of a lion with a hare ; of Garuda (Tarksya) with a crow; of the elefant with " See note 8, on p. 46. 112 Life and Stories of Pdrgvandtha Kunthu.^^ He pointed out, moreover, that Indra's car with Matali as charioteer was at ParQva's disposal (227). Yavana saw the folly of his ways, tied an axe to his throat,^^ went submissively to the audience hall of ParQva, and was received and dismissed forgivingly (239). Wlien Prasenajit heard this he brought Prabha- vati to be his happy bride. ParQva said that he had come to act as his protector, and not to marry a maiden. Whereat Prabhavati was sorely grieved. Prasenajit proposed to join him on his return to Benares, and to interview his father. To this Pargva consented; they returned to Benares and were received in state (1-254). " Apparently a legendary allusion either to the 17th Jaina Arhat (Kal- pasutra 185 ff.) ; or to a Jaina Emperor (Cakrin) of that name. The Arhat Kunthu (Kunthunatha) is mentioned frequently in the Jain Angas, as well as in ancillary writings; see Weber, Handschriftenverzeichnisse, vol. ii, Index, p. 1289; Indisohe Studien, xvi. p. 278, note 1; Stevenson, Heart of Jainism, pp. 56, 313. "See additional note 11. on p. 191. Marriage of the Arhat Pdrgvandtha 113 Saega the Sixth Frame story: Marriage and later life of the Arhat Pdrgvandtha King AQvasena rejoiced at the sight of ParQva and Prabhavati, greeted Prasenajit, and inquired after his mission. Prasenajit, pointing out Prabhavati 's love, asked that she be chosen as Pargva's wife.^ Agvasena replied that he shared his wish, but that ParQva had grown averse to life and royal glory, and longed for nirvana, so that he did not know what Pargva might do. They both went to PaxQva, and stated their desire. Pargva answered that eternal, and not perishable possessions were his desire ; that, therefore, he wished to uproot the tree of existence. A^vasena agreed that such desire, of itself, spelled salvation, but asked that he should first fulfil his father's heart's desire, by founding a family (14). ParQva consenting, festive preparations were made. Prabhavati was adorned in all the splendor of a royal bride (29). Pargva, arrayed brilliantly, riding a white elefant, arrived at the marriage pavillion (34). The marriage took place; wedding gifts were bestowed; the people were entertained with sumptuous festivities; the bridal couple went to their house and passed their days in marital bliss (49). Once, when the Lord was standing at a window of his palace, he noticed a great concourse of people. On inquiry, he found that they had come to do honor to the ascetic Katha (see 5.1 ff.). Out of curiosity the Lord also went *In Samaradityasamksepa 1. 5 Prabhavati is said to be Parcva's murti, ' embodiment.' 114 Life and Stories of Pdrgvandtha to see, and found Katha performing the severe five-fire penance (pancagnitapas -). And he saw that Katha had thrown a great serpent into a fire-pan, which stood upon the fagots of his fire. He asked the reason for this pitiless practice, inconsistent with Katha 's own austeri- ties. Katha replied that kings understood only elefants and horses ; that religion was understood by Sages alone (59 . Par§va ordered the fire put out ; the agonized serpent came out; and the king made his people do honor (namas- kara) to him. Absorbing the essence of this worship, the serpent was reborn as Dharana, the wealthy king of the Nagas 3 (63). Katha, on the other hand, as the result of his false practices, was reborn as an Asura (demon), by name of Meghamalin (68). One day in spring ParQva entered a palace in his park, and saw there, painted on a wall, the picture of Nemi, the Arhat, engaged in ascetic practice. Reflecting that Nemi had taken the vow in early life, he decided that he himself also would abandon the samsara. The Sarasva- tas and other divinities descended from the Heaven of Brahma, and encouraged him to save the world (77). At night, while lying on his bed in meditation, he decided to undertake the task of enlightening the world (83). In the morning, after informing his parents of his decision, he began to distribute alms, preparatory to his consecra- tion (diksa). He gave away enormous riches. The Va- savas from heaven, and princes of the earth prepared his consecration. He shone like the wish-tree of heaven (kal- padru). He mounted a wonderful palankin, and, to the * Consists of sitting between four fires, the sun as fifth burning down upon the head. ^ See above, p. 19. For serpents, saved from danger, see Kathakoga, p. 87, and Tawney's note there. In each case, as in the sequel of the present story (see p. 118) they show gratitude. Later life of the Arhat Pdrgvancitha 115 songs and music of bards, acclaimed by the people of the city, went to a hermitage to enjoy the glories of renuncia- tion (102). There the very plants and trees rejoiced over his presence. At the foot of an a§oka-tree he re- nounced power and wealth, plucked out his hair,^ and, at the age of thirty, obtained the knowledge due to mental perfection. Indra gathered five fistfuls of his plucked hair in his own robe, and threw them into the milk-ocean (110). Three hundred princes took the vow with him. Finally, after the gods, Asuras, and kings had left him, he remained behind in kayotsarga posture (113). On the next day he went to a place called Kopakata, to obtain food in the house of a householder named Dhanya. He was received joyously, and given what he needed, to the applause of gods and men (120). Next he wandered, until he came into the forest of Kadambari, at the foot of the Kaligiri mountain, and remained with a Jain image on the shore of lake Kunda. An elefant, named Mahi- dhara, coming there to drink, remembered the events of his former life, in which he had been a householder, named Hemala. In the company of a friend, named Supratistha, he had taken the vow of Qravaka ; had been mocked for his small body; had been angered thereby; had craved a large body, and therefore, had been reborn as a mountain-like elefant. Desiring now, tho an animal, to do honor to the Lord, he went into the lake and plucked lotuses which he placed at his feet (133). The gods ar- rived, worshiped the Lord with fragrant substances, and * Obligatory and universal practice of the Jaina Arhats and Yatis (monks) ; see Kalpasutra in the lives of the Arhats; Kathakoca, pp. 85, 194; Jacobi, Ausgewiihlte Erzahlungen in Maharastri, p. 38, 1. 33; Daga- kumaracarita i, p. 47. As Pargva was first among the Jains to practice this form of austerity, he is known as LuScitakeca ' Plucked-Head.' In Samaradityasaniksepa 5. 576, gatakeca, 'hairless' is the designation of a Jaina monk. In explanation see, e. g., Stevenson, Heart of Jainism, p. 32. 116 Life and Stories of Pdrgvandtha joyously performed a mimic representation. The her- mits of that region spoke of this occurrence to King Karakandu,^ in Campa, who thereupon came to greet the Lord. The gods set up an image of the Lord which the king adored; he built for it an extensive caitya. The image had the power to grant desires, and to remove untoward influences (139). The lake Kunda became a purifying tirtha, assuming the name Kalikunda, because the mountain Kali was in its vicinity.*' The elefant died piously in due time at that tirtha, and was reborn as a wealthy miracle-performing Vyantara. Par§vanatha then went to Qivapurl, and placed himself in kayotsarga posture in the forest of KauQamba. The serpent king Dharana (see v. 63), remembering his former kindness, arrived there in great state to do him honor, and per- formed a mimic representation. During three days he held an umbrella over the Lord's head to protect him from the sun. From that time on the city there was called Ahichattra (' Mushroom,' lit., Serpent's umbrel- la '). He then went to Eajapura, where King Igvara came to do him honor. At the sight of the Lord the king remembered the events of a former birth, and narrated them to his minister (1-49) : Episode of the Brahman, Datta, who was afflicted with leprosy In former days there lived in Qrivasantapura a Brah- man, Datta by name, skilled in omens and horoscopes. Having become afflicted with leprosy, he was despised by his family, and went to the Gaiiga to die. As he was •First of the four historic Pratyekabuddhas. For their history end literary belongings see Oharpentier, Paccekabuddhageschichten, pp. 35 flF. " kaleh kundasyasannabhavitvat ; see p. 22. Meghamdlin's attack and conversion 117 about to enter the water, a Vidyadhara Sage warned him that there was no profit in cutting the branch, but that he must cut the karma root of the tree of misfortune : ' Make the great elixir of the Jina take away every sickness ! ' When Datta asked what was that elixir, the Eishi re- plied: ' The five-fold vows, accompanied by perfection, and overthrow of mental blindness.' Datta was con- verted. One day he went into a caitya and asked a Sage there, whether or not a person with his affliction was fit to worship the gods. The Sage replied that even ascetics worshiped the gods with bodies fouled by dirt. He then told him that he would be reborn as a cock. When Datta was distressed at this prospective misery, he consoled him by the promise that, after having fulfilled his karma, he would see a Sage in Eajagrha, would remember his former birth, would then die from fasting, and ultimately become Igvara, king in Rajapura. 'All this happened as predicted, and now, Minister, I who came in this royal procession to do honor to ParQvanatha, have remembered my former birth ' (150-165). Frame story: Life of Pdrgvandtha, continued. Meghamdlin's attack and conversion Having worshiped Par§va, Icvara had a caitya built on the spot where the Saint had been in kayotsarga pos- ture. In it he placed an image of the Saint. The caitya then obtained the name Kukkutegvara,''' the city there being called Kukkutegvara. The Lord then wandered again, surveying the earth, to find the place where dwelled the enemy Illusion. The Asura Meghamalin (formerly Kajha: see v. 68), prompted by his prenatal ' ' Cock-Icvara, symbolizing the prenatal history of the king. 118 Life and Stories of Pdrgvandtha hostility, attacked ParQva ^ with tigers, elefants, and scorpions, but, when the Lord showed no fright, they slunk off, as tho ashamed. Then the Asnra tried to sub- merge him in the waters produced by a fearful thunder- storm, but the Lord did not budge from his place and from his pious meditations (90). The serpent king Dha- rana found out, by avadhi insight,^ that Katha was attack- ing the Lord, went there with his divine wives, and placed lotuses at the feet of the Lord. By means of his seven hoods he fashioned an umbrella over his head ; ^*^ the Lord stood there like a royal hahsa bird, submerged in a deep trance (194). The wives of Dharana honored him with songs and the music of instruments. But the Lord re- tained his equanimity in the face of both Dharana 's devotion and Kamatha's ^^ attacks. Dharana then exco- riated Meghamalin's hatred of the Lord, pointing out that he had done him no injury, but, on the contrary, had saved him from the sin of burning him (Dharana) on the occasion of his unholy practice (see p. 114) . Meghamalin then repented, resorted to the Lord, and went home, de- termined to devote himself to piety (213). Frame story: Life of Pdrgvandtha, continued: Sermon on the fourfold dharma Thereupon ParQva went to his native city of Kaci,^^ where he reached the state of Kevalin with all its super- natural powers. The thrones of the gods shook; they ac- «Here called Crivameya, 'the holy son of Vama ' (his mother). "See for this term Tawney's Translation of Kathakoca, p. 241 note. ^"Dharana figures, alternately with Pargvayaksa, m the male attendant spirit of Parcva. Jain sculptures show Pargva regularly with seven cobras covering his head; see above, pp. 18 ff. A serpent king protects with his hoods Padumakumara in Jataka 472; cf. The Orientalist, vol. i, p. 146. " The name Kamatha goes back to the first pre-birth of Meghamalin. " Or Varanasi, ' Benares.' How Dhanamitra acquired respect for knowledge 119 claimed him, showered marks of favor upon him, and built for him a magnificent resting place (242). Agva- sena, his wife Vama, and Pargva's wife, Prabhavati, went out to do him honor. Agvasena sang a hymn in his honor, after which he and his train encamped (257). ParQva then preached on the banks of the Gaiiga and Yamuna, pointing his sermon towards the fourfold dhar- ma consisting of charity (dana), virtue (§ila), asceticism (tapas), and character (bhava).^^ Turning to the defini- tion of charity, he established three kinds: giving of knowledge ( jnanadana) ; bestowing security from fear or danger (abhayadana), and furnishing support to religion ( dharmopastambhadana ) . These he illustrated by stories, beginning with jnanadana (166-279) : How Dhanamitra acquired respect for knowledge King Jayanta of Rajapura had, by his wife Kamala- vati, two sons, Vijaya and Candrasena, both virtuous. But, owing to sins in a former birth, they were unfor- giving and intolerant towards one another. One day Jayanta received a letter from Kurudeva, a vassal king, stating that Sevala, king of Simala, was attacking his villages and disturbing the country. Jayanta appointed the older prince, Vijaya, to lead his troops against Se- vala, whereupon the younger, Candrasena, turned angrily from the palace. The king and his ministers remonstrated with him, pointing out that it would be improper to appoint him over the head of his older brother, but he remained sulky. Vijaya set forth, and, after trying to bring Sevala to reason, was challenged by him. The " The same four-fold division of the dharma is employed freely as the pivot of stories; see Hertel, Das Pancatantra, p. 108. Cf. also Samara- dityasamksepa 3. 156, 157; 7. 24, and Stevenson, Heart of Jainism, p. 229. 120 Life and Stories of Pdrgvandtha armies came to grips ; Vijaya was defeated, and brought back by the ministers. Then Jayanta, about to go out to battle himself, was implored by Candrasena to intrust the command to him, which the king did. Candrasena conquered Sevala, and was therefore appointed heir- apparent to the throne in place of Vijaya (312). Shamed by his disgrace, Vijaya wandered to a deserted city,^"* where he passed the night in a temple. In the morning he saw there a Sage who instructed him in the Law. In consequence thereof he took the vow, and received elabo- rate instructions on many points of religion. These led to the ' pentad of noble great vows ' (sanmahavrata- pahcakam), which is to be dealt with in the manner in which RohinI managed her pancaka-measure of rice. Vi- jaya then asked to be told the parable of Rohini (280- 388): Parable shelving how Rohini managed her pancaka of rice ^^ A merchant, Datta, desired to find out which of his four daughters-in-law was most fit to superintend his house- hold. He gave them each a pancaka of rice, and told them to manage it in such wise, that they could any time return the measure. The first daughter-in-law thought he was crazy, and threw the rice outside. The second thought it was sacrificial leavings, and ate it. The third kept the rice carefully. But the fourth, Rohim,i^ go^ed it, and made it multiply. After five years he asked for the rice to be returned. The first three daughters-in-law were assigned inferior duties,^^ but Rohini was appointed mistress of the household (389-399). "* See note 15, on p. 51. " For this parable of the talents cf . Kathakoca, p. 80. ^The name Rohini seems to be chosen symbolically: it means 'Grower.' " See Lexical Notes, under, uj jhika, p. 228. How Dhanamitra gained respect for knowledge 121 How Dhanamitra gained respect for knowledge, continued ' Just as the youngest wife obtained increase of her rice, and superiority over all her rivals, so, prince, must the pentad of vows, by fitting conduct, be brought to in- crease! ' Vijaya remained with the Guru, and engaged in study. After further instruction, the Guru installed him in his own position as teacher, went to the mountain of Sammeta, and there entered nirvana. Vijaya obtained high distinction as a teacher, but grew tired of his pro- fession, which merely dried up his throat. The elders encouraged him, but he insisted that ascetic practice, even without learning, constituted a Pandit. He died unconfessed, and went to the Saudharma heaven; fell thence ; and was reborn in Padmapura as Dhana^arman, the son of a merchant named Dharia (413). His father had him instructed, but, because he had sinfully despised knowledge in a previous birth, nothing stuck to him. The father, in distress, tried many devices to correct this, but nothing succeeded. One day he went with his son to a Sage to ask why his son was stupid. The Sage explained his son's plight, as due to contempt of knowledge in a previ- ous birth. When Dhanagarman heard this, he remembered his former existence, and, on the advice of the Sage, started to get learning by every effort. Again he died; was reborn as a god in Saudharma ; fell from that estate ; and returned to earth as Dhanamitra. Once more he could retain no knowledge. However, as result of an un- worldly life, he recollected his former existence, where- upon his aversion to knowledge fell away from him. He took the mendicant's vow. By constantly laboring to impart knowledge he himself obtained the knowledge of a Kevalin; used himself as an example to show the evil 122 Life and Stories of Pdrgvandtha consequent upon contempt of knowledge; and thus led many people to perfection (400-438). Story of the pardoned thief Vasanta ^^ Pargva then turns to the exposition of the second of the charities, namely, the gift of security from fear or danger (abhayadana: see v. 273), illustrating by story: King Druma of Vasantapura had five hundred wives, at their head the lovely Priyariikara. It happened that a young thief was caught with his loot, and brought before the king. Wlien the king quizzed him, he told that he was Vasantasena, son of the merchant Vasudatta in Vindhya- pura. Spoiled in bringing up, he had become addicted to gambling, had committed many indiscretions, and had finally been driven from home by his father (458). He had then become a vagabond beggar, sleeping in empty temples, addicted to vice and gambling, and had finally found his way to that city. Seeing people enjoy them- selves, he had been seized by a craving for pleasure, had committed theft, and been taken by the king's bailiffs: * Do thou now, king, decree the customary doom! ' (463). Tho moved by pity, the king condemned him to be im- paled. Then queen Priyariikara begged the king to lend her poor Vasanta ^^ for one day, in order that she might satisfy his curiosity as to the pleasures of the sariisara. The king consented. She took him with her to her house ; " This story reappears in an inferior and briefer version in Samara- dityasamksepa 9. 578 ff. It is analogous to Shakespeare's Prolog to Taming of the Shrew. The notion of royal power granted for a limited number of days appears in the present text 7. 426; Dhammapada Ck)mmentary 10. 9; 12. 4. Related with this theme is the idea of ' beggar on horse-back ' ; see Jatakas 241, 306. ^'Vasantaka with intentional diminutive suffix; see p. 238. Story of the pardoned thief Vasanta 123 t had him bathed, clothed, and adorned most elaborately. She herself stood by his side, serving him with a great variety of dainty food (480). At the end of this feast he was placed upon a couch, and entertained with wonderful stories. Next, he was put upon a mettlesome horse, and led by a great retinue past the palace, to be exhibited before the king who stood at a window. In the evening he was housed in a dwelling outside the city, where he was entertained by the songs and blandishments of slave girls. In the morning he was put back into his former clothes ; like a fallen flag, he was returned to the king who made him over to the executioner (492). But now the second queen asked to entertain him for a day, and, in the same way, one after another, every queen of the court treated him with ever increasing lux- ury, rivaling with each other in these performances, so that he lived like a Dogundaga "^^ god. And yet his soul was not satisfied (495). Now the last of the five hundred queens, Qilamati -^ by name, a sort of Cinderella wife, who was ordinarily too modest to importune the king for his favors, asked him to let her determine what was to be done to the thief. She then entertained him not at all sumptuously, but conferred upon him the gift of abhaya, freedom from fear, or safety. The thief, who had been dejected thruout his luxurious experiences with the other queens, now rejoiced more than tho he had obtained the suzerainty over the three worlds. In the morning the king observed that he was wearing a wholly different look from that of the preceding days. When asked the reason the thief said : ' When the word impalement had entered my ear like poison, all the world was empty for me. Food *» For this term see p. 226. *' ' Queen Virtuous.' 124 Life and Stories of Pdrgvandtha seemed offal; water, poison; the palace, the house of Yama (Pluto) ; the bed, like arrows; sandal, the ground- up body of my brother; my horse, an ass; my chair of state, an old winno wing-shovel ; my jewels, chains; my necklace, a wreath of pots ; my turban, a crown of thorns. My attendants seemed like lunatics ; the soldiers, like exe- cutioners ; music, like the confused beating of drums ; and the poets seemed engaged in senseless shrieking. But to-day the world seems full to me, because the blessed Cilamati has conferred upon me the gift of abhaya ' (520). The king thus became aware of Qilamati's supe- rior character, showed her affection and made her chief queen. Vasanta also henceforth, by the king's favor, lived happily and prosperously; in due time he took the vow, died, and went to heaven (439-532). Story of the four merchants' sons, and of Sundara^^ ParQva then turns to the exposition of dharmopastam- bhadana, ' furnishing support to religion ' (v. 273), by gifts to mendicants of food, shelter, medicine, clothes, and utensils, illustrating by story: During the rule of King Jayanara there lived in Jayapura four rich merch- ants ' sons who were friends : Candra, Bhanu, Bhima, and Krsna. They lived in luxury on their parents, until they reached manhood. Then Candra bethought himself that the time had come to support himself ; his friends fell in with his state of mind. They communicated with their parents, who warned them of the dangers of travel by sea and in strange lands. In the face of these warnings, and notwithstanding unfavorable omens, they started upon an expedition (563). A violent storm wrecked their ship, but Candra saved himself upon a plank.-^ Deeply de- " The same story, with changed names in Kathakoea, pp. 70 ff. *' See note 13, on p. 49. Story of the minister and his dead wife 125 jected, because he had brought disaster upon his friends, he hanged himself upon a tree (568). A Sage cut him down, and told him that, if he really was tired of life, he had better make away with himself in the near-by holy bathing place (tirtha) of Kamuka. On the way there he heard a voice three times, saying, '■ Act not in haste.' This, he discovered, came from another Sage, who bade him not to act like a woman ; that only the living behold happiness. This he illustrated by the following story (533-575) : Story of the minister who found happiness after his wife's death ^'^ Bhanu, minister of King Candrasena of Qrimangala- pura, lived in great mutual affection with his wife Saras- vati. One morning Sarasvati rose dejectedly from bed, and, on pressure, explained that she had had a dream in which Bhanu had conversed with another woman. This came to the ear of the king who decided to make a test of Sarasvati 's devotion. He sent off Bhanu to Jaya- pura, and managed that a false report of Bhanu 's death should reach Sarasvati. She promptly died of a broken heart (586). The king, remorseful about his jest, fell at Bhanu 's feet, and asked for a favor. When Bhanu granted it, the king told him that his wife had died in consequence of his practical joke, but that he, Bhanu, should not follow her to death. Bhanu granted the re- quest, on the condition that the king should not ask him to marry again. Bhanu, on returning home, carried on a cult with his wife's bones, ever wailing and craving death, "Hertel, Das Pancatantra, pp. 140 flF.; reports this story as nr. 7 in the Gujarat! Pancakhyanavarttika, and as also occurring in Hemavijaya's Katharatnakara. 126 Life and Stories of Pdrgvandtha but keeping himself alive, on account of his promise to the king (597) . Finally, he decided to cast her bones into the Ganga during his lifetime. There the daughter of the king of Benares, also Sarasvati by name, heard him wail, asked his story, and, on hearing it, fell into a faint. Eestored by her companions, she told the king, who had been cited to the spot, that she had remembered her for- mer existence, in which Bhanu had been her husband. The king married her to Bhanu, and they lived together in happiness (605) . Later on the king took the vow, leav- ing Bhanu to rule in his stead. Suddenly Sarasvati sick- ened of an incurable fever. Bhanu, in despair, went to the seventh story of the palace ^^ to cast himself down. A Carana Sage, wandering over the heavens, stopped him, and advised him to resort to the dharma and the Jina. Bhanu blissfully consented ; went with the Sage to Sarasvati 's bedside; she was cured, and also converted. They lived in royal splendor, until they took the vow, making over the kingdom to their son (576-619). Story of the four merchants' sons, continued The Sage who was instructing Candra then continued : * Now I am Bhanu; desist, Candra, from suicide thru ignorance! ' Candra asked how he was to get over his grief for the loss of his wealth and friends. Bhanu re- commended the (fivefold) obeisance to the Lord, warned him against the desire of having things too much his own way (atilaulya), illustrating by two parables (619-629) : ' See note 8, on p. 46. Story of the four merchants' sons 127 Parable of the golden peacock feather -® A certain person, by the favor of a Yaksa, is permitted to pick up a golden feather every day as it falls from the plumage of a golden peacock. Not content with this slow process of accumulation, he foolishly captures the pea- cock, only to find him like any other peacock. On coming home, his feathers are ordinary feathers, whereat he is sorely grieved (630-634). Parable of the monkey-pair who became human -"* A fond pair of monkeys arrive at the holy bathing- place Prapata, on the side of which they climb a tree. The tree being very shaky, they tumble into the water, and come out a lovely pair of human beings. The male, surprised and delighted, proposes to his mate to try an- other fall, on the chance that they should become im- mortal gods. The wdse female warns him against excessive greed, but he tries the fall, turning again into a monkey. She goes off with a Vidyadhara (635-640). Story of the four merchants' sons, continued The Muni then bade Candra remain content, where- upon Candra went to Puspapura, where he prospered greatly. One by one his three friends turned up; they " A secondary, rather illogical version of this story in Jataka 136. T^e idea of birds yielding gold is as old as Mahabh. 2. 62. Cf. Benfey, Das Paucatantra, i. 378. ""Cf. Pargva 7. 452 ff.; Paricistaparvan 2. 40711.; Kathakoga, p. 50; Kathaprakaca, in Gurupujakaumudi, p. 122; Prabendhacintamani, p. 283; Pancakhyanavarttika nr. 37, reproduced by Hertel, Das Paiicatantra, p. 150. Leumann, in Hertel's Translation of Parigistaparvan, p. 234, cites Kalpabhasya Pedhiya 283, and Jinabhadraganin's Vigesavagyaka Bhasya i. 862. Cf. also S'amaradityasariiksepa 2. 173 ff. 128 Life and Stories of Pdrgvandtha also prospered under his instruction. Candra and Bhanu were by nature upright and kind; the other two rather tricky. In time they were possessed with a longing to return home. They crossed the sea, and traveled by cara- van. Meeting at a village a Sage who had fasted a month, they appointed a menial, named Sundara, to see to his feeding. Sundara was greatly rejoiced at the chance to perform a deed so holy : -^ the benefit of this act accrued to all, but especially to Sundara himself (660). In due time the four were reborn as divinities among the Jyo- tiskumara gods. Candra and Bhanu fell from that estate, and became sons of rich merchants, named Qrivardhana and Manorama ; Bhima and Krsna also fell, and were born as Sundari and Rukmini, daughters of a rich merchant.-^ The two men married the two women and lived with them in great affection. The soul of Sundara was reborn as ViQvasena, king in ViQvapura (666). The two merchants undertook a trade expedition to Vigvapura, and there waited upon Vigvasena. On account of their prenatal love for one another, he received them kindly. Together they went to pay their respects to a Sage, who instructed them by a sermon, leading up to the exposition of samata or samya (' equipoise,' or ' equanimity '), illustrated by the following story (641-690) : '* Cf . my paper, ' The Character and Adventures of Muladeva,' Proc. Amer. Philosoph. Soc., vol. lii, p. 643, bottom. Especially in Jain and Budd- hist literature, such an act is performed frankly for the reward that is sure to follow; see Prabandhacintamani, p. 24; Kathakoga, pp. 53, 60, 64, 79, 181; Pareva 7. 29; Jatakas 307, 415; Dhammapada Commentary 17. 3; 24. 12. Cf. the legend in Stevenson, Heart of Jainism, p. 219. Kathas. 27. 95 illustrates the same feeling in Brahmanical fiction: cf. the story of Punyabala, Benfey, Pancatantra, ii. 537. Contrariwise forgetful- ness, after promise, to break the fast of an ascetic (parana) is regarded as a great sin: see Catrumjaya Mahatmyam (Indian Antiquary xxx. 297); Pradyumnasuri's Samaradityasamksepa 1. 109 ff. ^' They are born as women in allusion to their defective character, above. The girl who died because she had four wooers 129 Story of the girl who died because she had four wooers 30 Nanda, lovely daughter of the merchant Candana in Qripura, was promised in marriage by four of her rela- tives to four different men. When they came severally to marry her, they got into a quarrel, whereupon Nanda, in order to remove its cause, entered the fire. One wooer entered the fire with her ; the second, disgusted with life, wandered to a distance; the third took her bones, and started for a holy bathing place to dispose of them there ; the fourth built a mound ^^ over what was left of her. Then he went to the city to beg alms, which he deposited there, watching over the mound by day and night (705). The wooer who had gone abroad managed to acquire the magic art called ' Eesuscitation ' (samjivini), returned with it, and joyously restored Nanda to life. Now a dis- pute arose, as to which of the four wooers was entitled to Nanda. A wise man decided, that he who had taken her bones to the holy bathing place was her son ; that he who had restored her to life was her father ; that he who died with her was her brother ; but, that he who had fed her was her husband (712). The text then strains to draw the parallel : just as support by food is the essential need in marriage, so equipoise is essential for salvation (691- 717). *"Thi3 is the second story of Vetalapaficavirigati ; Katlias. 76; Baital Pachisi (Oesterley, pp. 39, 183); Laksmlvallabha in his Commentary to Uttaradhyayana Sutra (translated by Charpentier, Paccekabuddhage- •schichten, p. 125). Hertel, Das PaScatantra, p. 108, note 7, reports the story also from the Dharmakalpadruma. A very interesting variant, in Jiilg, Mongolische Miirchen, p. 236; cf. Benfey, Das PaScatantra, p. 490; Kleinere Schriften, vol. ii, p. 233. The story has also passed into folk-lore; see Parker, Village Folk-Tales of Ceylon, vol. i, p. 378, and the note at the end. " sthandilaka. In Kathakoga, p. 105, a sthandila is made in the place of burial. 9 130 Life and Stories of Pdrgvandtha Story of the four merchants' sons, concluded After listening to further instruction from the Sage, King ViQvasena (formerly Sundara) asked why he felt so great a love for the two merchants. The Sage narrated the events of the four merchants' sons' lives, as well as that of Sundara himself. In the end they all took the vow, became gods, and will, in due time, obtain the station of Siddhas, or ' Enlightened ' (718-732). Frame story: Pdrgvandtha continues his sermon on dharma Having concluded his exposition of the threefold dana, ParQva turns to the second branch of the dharma, namely Qila, or ' virtue ' (see 6.272), which he subdivides and classifies, especially with regard to its application to ascetics (yati) on the one hand (ten vratas), and to householders (grhin) on the other (twelve vratas) ^^ (767). He then turns to that highest virtue which even the gods find difficult to observe, namely bramhariipa, or avoidance of illicit attachment to those who belong to others. This he illustrates by the following story (732- 772) : Story of Madanarekhd and her son Nami. David and Uriah ^* In the city of Sudargana, in the land of Avanti, ruled a king 'Maniratha; he had a younger brother Yugabahu. Yugabahu had a wife, Madanarekha, beautiful and vir- ^ Cf . Stevenson, Heart of Jainism, pp. 205 ff. ^ A fine Prakrit version of this story, in Jacobi's Ausgewahlte Erzahl- ungen, pp. 41 ff.; also Kathakoca, pp. 18 ff. A variant of part of the same theme in Kathakoca, pp. 14 ff. According to Leumann, in a note to Taw- Story of Madanarekhd and her son Nami 131 tuous. Maniratha became infatuated with Madanarekha's beauty, sent her flowers, betel, and so on, but she took them as signs of kindness on the part of an elder brother. Then he sent a female messenger to ask her to be, as his wife, queen of the realm. She rejected his addresses, warned him that hankering after strange women led to hell, and bade him relinquish his wicked lust (787). The prurient king, realizing that, as long as his brother was alive, Madanarekha would not consent, looked for a chance to kill him.^^ (791). One night Madanarekha dreamt of the moon,^^ and was told by her husband that she would beget a brilliant son. It was in the spring of the seasons that Yugabahu went one day with Madana- rekha, in pregnant condition, to a park to witness the sports of the townspeople. At night he retired to an arbor of kadali-trees, protected by a small guard (807). Then Maniratha, sword in hand, asked the guard where his brother was, pretending that he wished to protect him in the wood. Maniratha entered the arbor, and, when Yugabahu rose up excitedly, told him to come to the city, because it was not advisable to remain there. Thereupon Maniratha smote him on the shoulder, so that he fell in a faint to the ground. Madanarekha cried out in horror : 'Alas, an unknightly deed ' ; Yugabahu 's guard came run- ning to the spot. The king pretended that he had care- lessly let his sword fall out of his hand (815), but the guards, understanding the whole proceedings, took the king away to the palace by force. The facts were told to Yugabahu 's son, Candrayagas, who, in great distress, ney's Translation of KathakocA, p. 236, a version of this story is contained in the commentary on Avacyaka-Niryukti 17. 45. For its literary con- nections see Charpentier, Paccekabuddliageschichten, pp. 84 ff. ** See additional note 28, on p. 206. »" See additional note 10, on p. 189. 132 Life and Stories of Pdrgvanatha hurried with physicians to attend to his father's wounds Madanarekha perceived the symptoms of death, went close to Yugabahu's ear, and in a soft voice instructed her moribund husband. With impressive speech she bade him die in peace and forgiveness, and to resort to the religion of the Jina. The fire of Yugabahu's anger was quenched by the nectar of Madanarekha 's words ; he died, thinking pure thoughts, and became a god in the world of Brahma (855). Madanarekha, afraid that the king, in his unbridled pas- sion, would seize her and slay her child, wandered away into the forest, where she lived upon fruits and w^ater. In the middle of the night she gave birth to a son, endowed with auspicious marks. In the morning she placed in the hand of her babe a seal marked with the name of Yuga- bahu, wrapped him up in a jeweled shawl, left him there in an arbor of plantains, and then went to a lake to wash her clothes. While she was bathing there, she was tossed up in the air by a water-elefant.^® As she was falling from the sky, she was intercepted by a Vidyadhara youth, who was on his way to the island of NandiQvara. Bewil- dered by her beauty he took her to the Vaitadhya moun- tain. She cried pitifully, told him what had happened, and begged him to rescue her child, who was in danger of being killed by wild beasts, or perishing from hunger. The Vidyadhara agreed, on condition that she should accept him as her husband (872). He explained that he was Maniprabha, the son of Manicuda, a Vidyadhara king in the city of Ratnavaha. His father had taken the vow, had gone as a hermit to the island of Nandi§vara, and had placed him on the throne. (Moreover, her son had been discovered in the forest by Padmaratha, king of " jalabha: for this interesting new word see p. 225 bottom. Story of Madanarekhd and her son Nami 133 Mithila, who had been run away with by his horse.'^ He had taken the boy, and given him to his wife Puspamala, who was cherishing him as her son. All that he had learned from the Science called Prajnapti (' Pre- science ').^^ Now she should kindly adorn his throne (879). The queen, anxious to preserve her vows to her dead husband,^^ sparred for time. She asked the Vidyadhara to allow her to make a pilgrimage to Nandigvara, after which she would comply with his desire. Together they worshiped there the images of the eternal Arhats, Rsabha, Candranana, Varisena, and Vardhamana. They then paid reverence to the Sage Manicuda,^*^ who in- structed them in religion to such purpose, that Mani- prabha declared himself thenceforth the brother and servant of Madanarekha. Madanarekha asked the hermit for tidings of her son. He related that, ' long ago there were two princes who died and became gods. One of them fell and became king Padmaratha ; the other became your son. Padmaratha, when run away with by his horse, found your son, and gave him to his wife Puspamala, on account of his love for him in his former existence. He is living happily in Mithila ' (897). While the hermit was telling this there arrived a god in great state. He first circumambulated Madanarekha to the right three times,^^ and bowed down before her; " See additional note 26, on p. 204. "See the author in Proc. Amer. Philoa. Soc. vol. Ivi. pp. 4ff. *' As sati, or devoted wife. " Maniprabha's father. ** This ethnic practice, Latin dextratio, Celtic desiul, famous in Hindu ritual, is also a standard mode of showing honor in fiction; see this text, 6. 997; Kathas. 14. 30; 15. 137; 43. 214; 63. 83; 100. 54; 106. 84; 107. 126; Dacakumaracarita i, p. 37; ii, p. 1; Jatakas 193, 251, 276, 457; Kathakoca, pp. 23, 27; Jacobi, Ausgewahlte Erziihlungen aus dem Maharastri, pp. 14, 134 Life and Stories of Pdrgvandtha after that lie did reverence to the hermit and sat in front of him. Maniprabha considered his behavior out of place, but the Sage explained that the god was the soul of Yuga- bahu become god in the fifth Kalpa; that Madanarekha had made Yugabahu's peace with everyone when he was at the point of death ; that, therefore, Madanarekha stood in the relation of religious instructor to this god. The god then asked Madanarekha what he might do to please her, and she asked him to take her to Mithila, that she might behold the face of her son; after that she would devote herself to religious works (914). The god took her to Mithila, where they met a holy woman in a neigh- boring nunnery, who preached to them the true religion. When the god offered to take Madanarekha to the palace to see her son, she answered that there was no profit in natural affection, the cause of samsara, and that she would take refuge with the feet of the holy women living there. The god then returned to heaven. Madanarekha took the vow, received the name of Suvrata, and com- menced a course of austere asceticism (921). By the power of her son all princes were made subject to Padmaratha, who, therefore, bestowed upon him the name Nami.^' When he had grown up, Padmaratha married him to 1008 wives ; he himself, after destroying his karma by severe penance, went to bliss. After that, Nami, having subdued all kings, ruled the realm. Now in the very night in which Maniratha killed his own brother Yugabahu, he was bitten by a serpent and went to the fourth hell. He was succeeded by Candrayagas, 1. 18 (tippayahinam^tripradaksmam); 45, 1. 15; Paricistaparvan 2. 44. See Tawney's notes to his Translation of Kathasaritsagara, vol. i, pp. 98, 573; vol. ii, pp. 365, note, 629. *" There is untranslatable pun here: 'subjected' is nata, from the root nam ; Nami is construed as ' subjector.' story of Madanarekhd and her son Nami 135 Yugabaliu's son. It happened that one of king Nami's elefants tore out his hitch-post and started for the Vindhya forest. He was caught and tamed by king Can- drayagas. Nami, hearing of this, sent an envoy to Can- drayagas, demanding his property, but his request was rejected haughtily. Thereupon he laid siege to Sudar- §ana, Candraya^as' capital city (936). The nun Suvrata, mother of both kings, came upon the field, and was received with distinction by Nami. After pointing out the futility of war in general, she divulged to him that he was battling against his own brother, and that she herself was his mother. Suvrata next went to Candraya^as and told him the same history. Both brothers hastened to meet one another in mutual love; Candrayagas resigned his kingdom to his younger brother, and Nami's royal splendor blazed like the sun (958). It happened that king Nami contracted a fever that lasted six months. When all expedients of the doctors had failed, the queens themselves began to pound sandal- wood ^^ for his benefit. The tinkling of their bracelets annoyed the king, so that, by his order, the queens took off their bracelets one after another, but each left one bracelet on her wrist for luck. The king then, no longer hearing the sound, inquired whether the queens had stopped pounding sandal. The ministers explained that they were still pounding, but that no sound came from a single bracelet. From this the king saw a light, namely, that the solitary state is bliss.^'' Wlien he had recovered from his fever, he placed his son on the throne, and took the vow. Indra, wishing to tempt Nami, stood before him " Sandal is proverbially cooling. "Nami is one of the four traditional Pratyekabuddhas ; see the note on p. 116. 136 Life and Stories of Pdrgvandtha in the guise of a Brahman, and said: ' King, show com- passion to living creatures. This city, without you, laments for its ruler. ' The hermit answered : ' Mankind receive the fruit of their own individual actions; so I attend to my own business.' The Brahman next said: * The city of Mithila is in flames. ' The hermit answered : * In the burning of the city of Mithila nothing of mine burns.' The Brahman said: * Set up a rampart round the city.' The hermit said: ' Eound the city of self- control I have set up the rampart of soul peace, and mounted on it the engine of prudence.' Indra tried still other lures, but, when the Sage remained firm in his resolve, he praised and circumambulated him thrice to the right,"*^ and flew up to heaven. The Sage attained to bliss, and his mother Madanarekha reached the state of purity (773-998). Story of the Cakravartin Sanatkumdra.*^ Pargva then turns to the exposition of the third item of the dharma, namely tapas, * asceticism,' illustrating by the story of the Emperor Sanatkumara : In the land of Bharata, in the district of the Kurus, in the city of Hastinagapura, ruled king Agvasena, together with his beloved queen Sahadevi. A prince, Sanatkumara, en- dowed with all good characteristics, was born to them, after he had been announced to his mother by the four- « See note 41, on p. 133. *• A Prakrit version, in Jaoobi, Ausgewahlte Erzahlungen in Maharastri, pp. 20 ff. ; a Sanskrit version in Kathakooa, pp. 31 S. ; and in Laksmi- vaUabha's commentary on the Uttaradhyayana- Sutra, pp. 522 If. This story is told by itself, as ' Sanatcumara Oadha,' digested in Taylor's Cata- logue Raisonne, vol. iii, p. 248 ff. Of. Stevenson, Heart of Jainism, p. 159. A different story of Sanatkumara's Cakravartinship is told in SamarS- dityasamiksepa 5. 28 f . Story of the Cakravartin Sanatkumdra 137 teen great dreams.^'^ He was brought up in the company of a boy named Mahendrasihha, with whom he played in the sand.*^ After he had grown to manhood, the prince, one spring day, mounted a noble horse, named Abdhikal- lola,*® which flew up in the air. The king went out to search for his son, but did not find him. Then Mahendra- sinha told the king to desist from the search, and himself started to look for his friend. After roaming in a great forest during a year, he heard one day the sound of cranes, and, going forward, perceived Sanatkumara recreating in the company of ladies on the shore of a lake. At the same time a bard was singing a verse in glowing praise of the prince. Mahendrasinha went to meet him, and there was great joy on both sides. Sanatkumara asked his friend how he had come there ; inquired after his parents ; and, finally, Mahendrasihha asked to be told the prince's adventures (1039). Prince Sanatkumara said that he did not think it be- coming in him to narrate his own exploits. So he called his Vidyadhari wife Bakulamati, and, alleging that he was overcome by sleep, requested her to enlighten his friend. She told how the horse, which had carried off Sanatkumara, had entered a great forest, had galloped unchecked, until, on the third day, it fell down exhausted with hunger and thirst. The prince wandered about in search of water, until he fell senseless under a sapta- chada tree. A Yaksa sprinkled him with water from lake Manasa, and, at his request, took him to that lake to bathe and drink. While siting on the shore there, he was seen *' See additional note 10, on p. 189. *» parisukriditah : our 'making mud pies together,' standard expression for boy friends; see the author in Proc. Amer. Philos. Soc. lii, p. 616, note 3. "In the Prakrit version, p. 20, 1. 20, the name of this horse is Jalahi- kallola. 138 Life and Stories of Pdr^vandtha by another Yaksa, named Asitaksa, who had been his enemy in a former birth. Mahendrasinha asked what was the cause of the enmity between the prince and the Yaksa. Bakulamati narrated (1056) : Previous births of Sanatkumdra and the Yaksa Asita ^^ King VikramayaQas of Kaiicanapura had five hundred lovely wives. In the same city lived a merchant, Naga- datta, who had one exceedingly beautiful wife, Visnugri. One day, the king saw her, succumbed to her fascinations, and took possession of her as a member of his harem. Nagadatta wandered about in despair, calling her Avith endearing names, while the king, deeming himself lucky, passed his days in degraded satisfaction. But the queens, tortured by jealousy, slew Visnugri by sorcery, and now the king was exceedingly grieved. He would not permit his ministers to perform funeral rites over her body, so they cast her body into a park outside the city. The king continued to abstain from eating and drinking, until they took him, on the third day, to the park, and showed him the cadaver of Visnugri, overrun by worms, dripping with putrefaction, eyes picked by crows, infested by birds of prey, and smelling foully. The king became averse to the world, and took vows with a teacher, Sudharma. Having performed severe asceticism, he was reborn in the third Kalpa, fell thence, and was born again in Ratna- pura as Jinadharma, the son of a merchant. In the mean- time Nagadatta had died from grief, passed thru many animal existences, and finally was born in Sinhapura, as the Brahman Agnigarman. As wandering, three-staved ^^ "^ See p. 13, and the additional note 28, on p. 206. •" tridandin, 'carrying a buncli of three staiTs'; see Tewney, Kathakoca, p. 33, note; Hertel, ParLcistaparvan, p. 189. Story of the Cakravartin Sanatkumdra 139 ascetic, he reached the city of Ratnapura. There he was invited by king Naravahana to break his fast. It hap- pened at this very time that the merchant Jinadharma came there, and was seen by Agnigarman. Remembering his enmity in a former life, he said to the king: ' Sire, if I may be allowed to eat a hot pudding off the back of this merchant, I will break my fast, but not otherwise. ' After some remonstrance the king consented, out of regard for the ascetic. When the meal was finished the dish was wrenched from the merchant's back, together with blood, sinews, fat, and flesh. The victim bore patiently the fruit of his actions in a former life, turned ascetic, and was reborn as the god Indra in the Saudharma heaven. The three-staved ascetic also died, and was reborn as Airavana, Indra 's elefant. Both fell from their stations, Airavana was reborn as the impious Yaksa Asitaksa; Indra as the prince Sanatkumara. This is the cause of their enmity (1091). Story of the Cakravartin Sanatkumdra, concluded Then a terrific conflict arose between the Yaksa and Sanatkumara, in which the Yaksa not only employed weapons, but also the elements and demons. But, after many indecisive bouts, Sanatkumara finally felled the Yaksa with a blow of his fist. Tho smashed into a hun- dred pieces, the Yaksa, being immortal, did not die, but fled. Gods and Vidyadharas in heaven shouted the vic- tory cry, and rained a shower of flowers upon the hero (1104). Afterwards Sanatkumara proceeded to the forest Nan- dana, saw there the eight daughters of the Vidyadhara King Bhanuvega, and was conducted by them to their city of Priyaihgama. The prince was received by Bhanu- 140 Life and Stories of Pdrgvandtha vega, who told him that a Sage had predicted that the conqueror of Asitaksa would become the husband of his eight daughters. Sanatkumara married the eight. Later on he freed a captive princess, Sunanda from the thrall of a Vidyadhara, named Vajravega, and married both her, as well as Sandhyavali, the sister of that Vidya- dhara. After that he engaged in a great conflict with the Vidyadhara king Aganivega, slew him, and wrested from him his royal fortune. He married yet a hundred more Vidyadhara maidens, and thus accumulated 110 wives (1168). After that he went to his native city of Hastina- gapura, and ruled there as Cakrin, or emperor (1175). At that time a god, named Samgama, came from the heaven of Igana to the court of Indra in the Saudharma heaven. Samgama 's lustre outshone the gods there, as the sun outshines the moon and the stars. The gods asked Indra, whether there existed any other god as lus- trous as he, and Indra answered, that Sanatkumara in Hastinagapura outshone even the gods. The two gods, Vijaya and Vaijayanta, went to the presence of Sanatku- mara,^^ while he was engaged in anointing himself, and found that his beauty exceeded even Indra 's description. Sanatkumara bade them wait, went to make an elaborate toilet, and then exhibited himself once more in all his still greater royal splendor. But then they appeared dejected and said : ' Alas, that all this perfection of beauty, bril- liance, and youth of men should be seen one moment, and then vanish ! ' They went away. The emperor, in aston- ishment, looked at his bedizened two arms, and found that they had grown dim; looked upon his breast, hung with necklaces, and saw that it had become unbeautiful. "* Of. for thia part of the story, Leumann, Die Avagyaka-Erzahlungen, pp. 34-36, in tlie Abliandlungen fiir die Kunde des Morgenlandes, vol. x, nr. 2. For Western parallels see J. J. Meyer, Hindu Tales, p. 88, note. story of the Cakravartin Sanatkumdra 141 He exclaimed: * Alas, in the world all is perishable: beauty, youth, and brilliance; no one craves a pudding mixed with poison. ' He placed his imperial diadem upon his son, took the vow with the Guru Vinayaihdhara, and wandered forth into homelessness. His people followed him on his way for six months, but he did not look upon them even with a lion's glance ^^ (1213). It came to pass that, after a fast of two days and a half, he was given porridge with goat's buttermilk, after which he fasted again for two days and a half. Owing to this regimen he was afflicted by seven diseases: scab, fever, cough, asthma, nausea,^^ opthalmia, and pain in the body, which he bore for seven hundred years, while performing the severest austerities. Owing to this, he obtained the power to cure diseases, but, even thus, he did not apply any remedy to his own body. Again he was praised by Indra in Saudharma, and the same two gods (Vijaya and Vaijayanta), having assumed the guise of two Qabara physicians,^^ went before him, and offered to remove his diseases. Then he rubbed his finger with his spittle, and made it bright as gold,^« and said : 'Ah, if you are true doctors, then do ye quickly cure the disease whose name is Saihsara.' They replied, that the deep- seated disease Saihsara they could not cure ; that he him- " sirihavalokana, ' the lion's backward look.' **annaruci: Kathakoca, p. 36, rea^is annaruci; the Prakrit version bhatta- chando. The laat two seem to mean the opposite, namely, ' morbid appe- tite.' But Prakrit bhattachanda may be Skt. bhakta + achanda, and aruci is the medical term for ' lack of appetite.' It seems, therefore, that Parcva'- natha has the right word, and that Kathakoga is to be corrected accord- ingly. "Wandering village doctors; they occur also in Samaradityasariiksepa 6. 402. " To show that he might cure himself, if so disposed, see additional note 6, on p. 187. 142 Life and Stories of Pdrgvandtha self was the mighty physician. Then they went their way. But the Saint Sanatkumara, having fulfilled his life, went to the Kalpa of bliss called (after him) the Sanatkumara Kalpa (999-1231). Story of the two princes Pundarika and Kandariha ^'^ ParQva then turns to the exposition of the fourth divi- sion of the dharma, namely bhava, or ' character ' (see 6.272). This is extoled as the soul of the dharma, the friend of its heart, the doorkeeper to bliss, etc., followed by many other ecstatic similes. Its importance is illus- trated, as follows (1237) : In the city of Qripundarikini ruled King Mahapadma, whose lovely and virtuous wife Padmavati bore him two sons, Pundarika and Kanda- rika, both of them proficient in war and learning (gastra- gastra-vi^aradau). King Mahapadma was converted by the sermon of a Guru, who had come to the park Nalini- vana in company with many Sthaviras, or Elders. He made over his kingdom to Pundarika (1254). In time, the same Sthaviras returned, whereupon Pundarika, along with his brother and retinue, went out to pay their respects. Pundarika, in his turn, was converted, pro- posed to take the dlksa,^^ and to pass his sovereignty on to Kandarika (1266). Kandarika, however, himself also seized by the spirit of the occasion, insisted upon becom- ing monk. After some argumentation Pundarika per- mitted him to take the vow, and arranged a great festival ^' A Pimdarika-Kandarika-(Kundarika)-katha is mentioned in Weber, Handschriftenverzeichnisse, vol. ii, pp. 950 and 1103. But see the different story connected with the same two names in Kathakoea, pp. 13 ff. The present legend seems to be familiarly known to the Jains; see Stevenson, Heart of Jainism, p. 159. ^* Consecration for an ascetic life. The two princes Pundanka and Kandarika 143 of departure (malian niskramanotsavah ) .^'^ For a long time Kandarika lived in pious bliss (1284). But one spring-time, when all nature became sensuous, and the people celebrated the season of love, the Muni, over- whelmed by his youth, fell from grace. In consequence thereof, he was abandoned by his pious associates, and despised by his Guru (1305). After a time Kandarika returned to a park outside the city, and bade the keepers call his brother. King Pundarika. Upon his arrival Kandarika showed his changed state, whereat his brother warned him against the consequences of his fall, pointing out the worthlessness of everything, except the law of the Jina. But Kandarika, deaf to remonstrance, asked his brother for the kingdom. Pundarika gladly agreed ; they exchanged their insignia — the royal insignia for the marks of the Sadhu (1319). Kandarika then entered the palace, accompanied by citizens, ministers, etc., wearing black looks on their faces ; despised by them, because he had gone out like a lion, and returned like a jackal. Greed- ily he, that was accustomed to the spare food of the for- est, ate to repletion of the rich food set before him. He was attacked by cholera, colic, and pain. His attendants would not minister to his needs, because he had fallen from grace. While planning to kill in the morning his ministers and physicians, who contemned him, he died in evil thought (raudradhyana), and was born as a hell- dweller in the Saptamavani hell (1330). Pundarika, considering himself lucky in having reached the Law that is hard to attain, went to a Guru to be initiated in the asceticism that would destroy his karma. In his presence he renounced the eighteen items of sin, such as injuring life, falsehood, etc., and gave up "Cf. Buddhist mahanikkhamana. 144 Life and Stories of Pdrgvandtha the things of pleasure and desire. He died after his soul had been purged of its filth by the water of bhava, and became a superior god in the heavenly palace, called Sar- varthasiddha (sarvarthasiddhakhye vimane) (1232- 1342). Frame story: Life of Pdrgvandtha, continued At the end of this sermon on the fourfold dharma many were converted, or even reached perfection. Among them was ParQva's father, King A§vasena (verse 257), who took the vow, after having made over his kingdom to his son Hastisena. Then also Vamadevi (Vama, his mother), and Prabhavati (his wife), took the vow. Ten distinguished men, Aryadatta ^^ and others, took the vow, and became heads of assemblies (ganabhrt) . Lord Pargva poured divine perfume, procured by Qakra, upon their heads. The gods also showed them honor, and Par^va, after having further instructed them, went to a temple (devachanda) in the north, to enjoy there the bliss of tranquility (1343-1360). •"Cf. above, p. 18. The list here of Pargva'a Ganabhrts is: Aryadatta, Aryaghosa, Vasistha, Brabmanameka, Soma, Cridbara, Varisena, Bbadra- yagas, Jaya, and Vijaya. The Princes Amarasena and Varasena 145 Saega the Seventh Frame story: Life of Pdrgvandtha, continued At this juncture the Jain leader (ganabhrt) Aryadatta (6. 1352), a follower of Pargva, undertook to preach, in order to strengthen devotion to the Jina: Wise people become ascetics (yati) ; those destined to be reborn be- come (pious) householders (grhin). If the latter show honor (puja) to the Arhats, the tree of their existence becomes fruitful. The ptija is threefold, consisting either of flowers, unhusked grain (aksata), or hymns of praise (stotra). The * flower honor ' (puspapiija) is illustrated by the following story (7) : The adventures of Princes Amarasena and Varasena ^ In the city of Esabha ruled King Kuga. In his domain lived the merchant Abhayamkara with his wife KuQala- mati. They employed two laborers, of good disposition ; one to do house-work, the other to tend cattle. Once these laborers contrasted complainingly their destiny with that of their master: ' We poor wretches, shut out from all human interests, pass fruitlessly thru existence, like a ' Thia story, with variations, in Kathako 159, 171 vinaya, tact, 73, 75 viveka, discernment, 73, 83-85 vixen wife, 163 vows taken (dikaa), 39, 43, 53, 57, 62, 103, 104, 107, 108, 114, 115, 120, 121, 126, 135, 138, 141, 142, 144 Vyantara, demons, 53, 70, 109, 116, 159, 162 Water-elefant, 132 wealth, how to use it, 84 woman-hater, 168 worldly virtues, four, 73, 102 ' World-protectors,' 30 wrath, futility of, 53 Yakaa, god, 47, 53, 84, 127. 137, 159, 173; YaksinI 48; Yakaas and Yaksinis, attending Arhats, 19, 166 ff. yjitra, procession, 23 1 1 DATE DUE 1 1 GAYLORD PR.NTED IN U S A . illiiHHIIiHIiyiiiUlillUUiaiUtHiiiJ