THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 GIFT OF 
 HORACE W. CARPENTIER 
 
t /L ^UirtxAvxi!^^ 
 1 A^-^ 
 
 
 UMMAGGA JATAKA 
 
 (THE STORY OF THE TUNNEL) 
 
p-f 
 UMMAGGA 
 
 (THE STOEY OF THE TUNNEL) 
 
 TRANSLATED FROM THE SINHALESE 
 
 BY 
 
 T. B. YATAWARA, M.C.B.R.A.S., 
 
 RATEMAHATMAYA 
 
 AND PRESIDENT OP VILLAGE TRIBUNALS, UDAPALATA ; JUSTICE OP THE PEACE 
 AND UNOFFICIAL POLICE MAGISTRATE, HATTON-GAMPOLA. 
 
 LONDON 
 LUZAC & CO., GREAT RUSSELL STREET 
 
 PUBLISHERS TO THE INDIA OFFICE 
 1898 
 
Printed by BALLANTYNE, HANSON 6* Co. 
 At the Ballantyne Press 
 
TO 
 
 THE RIGHT HONOURABLE 
 PROFESSOR F. MAX MULLER 
 
 KNIGHT OF THE OBDRE POUK LE MERITK, BTC. 
 
 THIS BOOK 
 
 IS WITH PERMISSION 
 
 Respectfully 2>efctcatefc 
 
 BY THE TRANSLATOR 
 
 M808706 
 
PREFACE 
 
 THE Ummagga Jataka, a translation of which is offered 
 to the reader in the following pages, recounts the story 
 of a birth of Buddha in one of his previous lives, of 
 which five hundred and fifty are recorded in the Jatakas. 
 Professor Ehys Davids in his Buddhist Birth Stories has 
 so ably introduced the Jatakas to the English reader that 
 it would be presumption on my part to attempt to go 
 over the same ground. Suffice it therefore to say that 
 this volume contains the account of the Birth of the Bod- 
 hisatva, which is the last but one related in the Jatakas. 
 
 I have selected the Sinhalese version for translation in 
 preference to the Pali story because of the high position 
 the former holds among Sinhalese classics, and of the 
 consummate beauty of its style and language. Its wide 
 popularity is principally due to the charm of the lan- 
 guage used, which no translation can reproduce, and to 
 the human interest of the story itself. It is to be re- 
 gretted that the author of this popular translation cannot 
 be identified with any degree of certainty. Tradition, 
 however, commonly attributes the work to a learned 
 Buddhist priest from Tanjore (South India), who is said 
 to have composed it during the reign of Prakkrama 
 Bahu IV. (1308-1347) " with the assistance of the supreme 
 minister Wirasinha Patiraja, and at the request of the 
 good minister Parakkrama." From internal evidence, 
 as supplied by the very large number of Tamil words 
 occurring in the translation, we are justified in assigning 
 to the author, if not a Dravidian descent, at least a very 
 intimate knowledge of Tamil. 
 
 1 Introduction to Alaris's Sidatsangardwd, p. clxxvi. 
 vii 
 
Vlll PREFACE 
 
 I have already spoken of the human interest of the 
 story. Few eastern tales indeed delineate human nature 
 in all its phases with such fulness and fidelity. The 
 vivid picture which the story presents of the customs 
 and manners and institutions of India of a bygone age is 
 worthy of special notice. It is also interesting to note 
 the striking similarity of the story of the two mothers 
 who claimed the same child as related in this Jataka 
 with Solomon's judgment. 
 
 The Sinhalese text used in this translation is Pandit 
 Batuwantudawe's edition, published by the Government 
 of Ceylon in 1874. Wherever I had occasion to differ 
 from the text, I have added footnotes. 
 
 I am compelled for the present to give up my original 
 intention of adding a glossary to the Jataka a work 
 which I hope, however, to lay before the public at an 
 early date. I may also state that should this translation 
 be appreciated, and should a further demand arise espe- 
 cially among the English reading public, it is contem- 
 plated to supplement this with the Pali text. 
 
 Before I conclude, I desire to record my sincere thanks 
 to Messrs. J. J. Thorburn and R. W. Lee of the Ceylon 
 Civil Service, the Very Reverend H. Sumangala, and 
 my tutor, the Rev. B. Saranankara, who aided my under- 
 taking from its inception, and to Mr. S. M. Burrows, 
 Assistant Government Agent, Newera Ellia, but for 
 whose kind and indefatigable assistance this transla- 
 tion would not have seen the light of day, and also to 
 Mr. N. D. M. de Silva Wickramasinha, who kindly cor- 
 rected the proofs for me. I have also to tender my warm 
 acknowledgments to Messrs. Luzac & Co. for the facilities 
 kindly afforded by them in getting the work through the 
 press. 
 
 THE TRANSLATOR. 
 
 ANGAMMANA, CEYLON, 
 April 1898. 
 
UMMAGGA JATAKA 
 
 Glory be to the Blessed, the Holy, and All- Wise. 
 
 ONCE upon a time our Lord Buddha, the completely 
 Enlightened One, the Lion of the Sakya race, the Bene- 
 factor of all, the comparable to the Incomparable ones, 
 the Tilaka of the three worlds, the Gem in the diadem 
 of the three bhuvanas, the Mine of mercy, the Abode 
 of friendship and love, the Master of wisdom, whose 
 virtue is boundless as the water of the ocean, firm as the 
 earth, high as Mahameru, pure as crystal, his mind 
 absorbed in sentiments of mercy, kindness, love, and im- 
 partiality towards all, related this Jataka in the pleasant 
 grove of Jetavana, which is filled with all marks of wealth 
 and greatness, and adorned with hundreds of temples, 
 monasteries, walks, and colleges, surpassing in beauty 
 even Nandun Uyana, the pleasure-garden of the mighty 
 Indra, in order that he might manifest the supernatural 
 wisdom which was concealed under his bodily form. This 
 grove, Jetavana, is situate close by the royal city of Sevet, 
 which is enriched with hal, campaka, ironwood, jak, mango, 
 and other fruit-bearing trees ; it contains beautiful plea- 
 sure-gardens, with hundreds of noble trees, hundreds of 
 ponds and tanks of pure water, decked with the five 
 kinds of lotuses; nor are there wanting palaces, houses, 
 and gates adorned with gold and silver, and teeming 
 crowds with bright and varied garments. This royal 
 city of Sevet is surrounded with a white wall, the 
 
 A 
 
2 UMMAGGA JATAKA 
 
 Bindings whereof rival the wavelets on the bosom of 
 the milky sea. 
 
 If it be asked, How ? the story runs thus : 
 One day, when the sun had disappeared behind the 
 western horizon, the pre-eminent Bhikkhus, gifted with 
 the virtues of morality, meditation, and wisdom, clothed 
 in deep red, beautiful PdmsuJcfda robes, like the evening 
 clouds, having left their night-cells like an army of dis- 
 ciplined warriors gatheriDg, together for the battlefield, 
 or like a body of musk elephants clad in beautiful armour 
 inlaid with gems, or like a troop of lions who stalk abroad 
 alone gathered round the majestic throne in the Dharma- 
 scila, festooned with wreaths of sweet-scented flowers, 1 
 canopied with a tapestry, adorned with stars made of 
 gold, silver, and gems, and dazzling in all glory and 
 grandeur expatiated in the following manner on the 
 perfection of the wisdom of Buddha ; while they at the 
 same time expected the appearance of Buddha, the King 
 of righteousness, the Lord of mercy, equity, and justice, 
 and the Teacher of the three worlds at the Hall, like the 
 celestials who assembled in the heavenly court of Su- 
 d harm a awaiting Indra's coming. And thus they spake: 
 " Brethren ! Buddha possesses wisdom of the highest 
 order, extending over the whole region of morality, &c. 
 Like scented oil poured on the sea, it diffuses itself over 
 all doctrines that require to be known ; it is permeated 
 with a fulness of love towards all things ; it is endowed 
 with a swift perception, as swift as the swiftest hamsa. 
 With an acute perception it penetrates the veiled meaning 
 of the Artha Dharma, Nirukti, and Pratibhana, as an 
 iron heated all day eats through a withered leaf without 
 obstruction ; it enables him to penetrate through all kinds 
 of doctrines, in every way as one does through a crystal 
 placed on the palm. While suppressing heretical opinions, 
 1 Lit, wreaths of flowers arid perfumes. 
 
UMMAGGA JATAKA 3 
 
 such as eternity of matter and spirit, annihilation of matter 
 and spirit, and such like doctrines, he, by his unrivalled 
 and penetrating wisdom, converted such Brahmins as 
 Kutadanta, Veranja, and hundreds of other Brahmins, 
 and also such Paribrajikas as Sabhiya and Bahiya, and 
 cannibals like Alavaka, such desperate characters as Angu- 
 limala, and such gods as Indra, who, in consequence of 
 their wealth, power, and ability, entertained no feelings 
 of respect towards the three gems, and also such Brahmas 
 as Baka, who, holding heretical opinions, such as concern 
 the eternity of matter and spirit, strayed into the path 
 leading to hell, and the Lord did indeed destroy their 
 venom-like sins by the unrivalled power of his omniscience. 
 
 " Moreover, this Buddha has subjugated their words, 
 thoughts, and deeds, led a great many to the four paths 
 and stages, and made them enter his holy order, and 
 secured to them the bliss of Nirvana. Brethren ! thus 
 is Buddha endowed with wisdom as above mentioned." 
 
 The Bhikkhus, who had assembled in the Hall of Preach- 
 ing, were thus expatiating on the various great virtues 
 and wisdom of Buddha, when our Lord Buddha, the Lord 
 of the [three] worlds, the -Chief of the [three] worlds, 
 Joy of the world, whose feet are adored by gods and 
 kings, 1 having heard with his divine ear when in his 
 scented cell the conversation which had arisen in the 
 Dharma Sala, just as if he himself had been there, thought 
 of what mighty things he could do by his divine power, 
 and resolved to go there. Kising from his bed, he 
 dressed himself, so as to cover three parts of his body 
 with his robe, which was like a bouquet of Muruta flowers 
 wet with scarlet-lake, girded on his belt, which was like a 
 flash of lightning with hundreds of strokes illuminating 
 an evening cloud, and over them he put on the excel- 
 
 1 Lit., whose lotus-like feet are adored by the pencils of rays emitting from 
 the gems inlaid in the crowns of all kings and gods. 
 
4 UMMAGGA JATAKA 
 
 lent Maba-Pamsu-kula robe, coloured like a well-ripened 
 nuga fruit, causing the mountains Meru and Mandara 
 to shake, as if also covering a golden dagaba with a 
 golden cloth, or covering a golden " Egeya " of eighteen 
 fathoms with a net of. pearls, or CD circling the Chitra- 
 kuta mountain with a wreath of bandhu-jiva flowers, 
 or as if pouring liquid lac over a golden mountain, and 
 displaying the glory and grandeur of his world-renowned 
 feet (which bore the thirty-two auspicious marks that 
 seemed to obscure the glory of thirty-two suns, thirty- 
 two Brahma gods, and thirty-two universal monarchs), 
 and of his eighty minor beauties, and of the halo that 
 surrounded him a fathom deep, he left his fragrant 
 chamber by the door which spontaneously opens itself 
 by virtue of his merits, accumulated during countless 
 previous ages, like the sun rising from out of a bank of 
 clouds, or like the moon breaking through a heavy dark 
 cloud, or like a brave lion leaving his golden cave with 
 mane erect ; and placing his feet, adorned with one hun- 
 dred and eight auspicious marks, upon lotuses containing 
 seven layers of petals, sprung up by the merits accumu- 
 lated in countless births, by approaching Buddhas and 
 other wise men he arrived at the Dharma Sala with all 
 the incomparable majesty of a Buddha, spreading light 
 by his ineffable looks on all the ground over which he 
 passed, as if pouring nectar on it. And just as the 
 Blessed Lord entered the Hall of Preaching, he caused 
 the " sala " to be filled with the light of the halo com- 
 posed of streams of six coloured rays, and looking with 
 his eyes of proportionate length and breadth, like unto two 
 windows of a golden palace made of shining blue sapphires, 
 or like unto a pair of bees that hover over a lotus-like 
 face shining as brightly as a golden dagoba and dazzling 
 with the five colours, towards the body of priests, who 
 were like vessels laden with every kind of precious trea- 
 
UMMAGGA JATAKA 5 
 
 sure, or like unto a forest of full-blown lotuses, or like 
 unto a wreath of flowers offered round a golden dagaba, 
 he thought within himself thus : 
 
 " These priests who are here have their senses well 
 restrained ; their minds are calm and quiet ; they have 
 control over their words, their minds, and their bodies : 
 therefore, if I do not speak to them first, not one of them 
 will dare to speak to me." So thinking, he opened his 
 lotus-like mouth, pregnant with the deeds of merit 
 achieved during countless millions of ages past, and 
 addressed them thus : " Bhikkhus ! what was the conver- 
 sation you were engaged in previous to my arrival here ? 
 If there is anything which you understand not, or have 
 any doubts about, from which you may desire to be freed, 
 tell me. By the enlightened eyes of my incomparable 
 Buddhahood I shall determine them exactly and explain 
 to you all such matters." Having uttered thus much he 
 remained silent, giving a starting-point to the exposition 
 of the Law. Then one of the Bhikkhus said, " Lord ! 
 we were not engaged in conversing on any of the thirty- 
 two subjects, such as stories about kings, robbers, &c., 
 that have been prohibited to us. We have been enjoying 
 the sweets of discourse on the subjects of the intense 
 purity and keenness of the wisdom of Buddha." Then 
 Buddha replied saying, "-Bhikkhus ! Buddha has been 
 renowned for his wisdom, not only now, but also during 
 countless previous births. He was renowned for his 
 wisdom even during the period that he was qualifying 
 himself for Buddhahood." Having uttered thus much 
 he resumed silence, when one of the Bhikkhus, with the 
 consent of the rest, rose up, adjusted his robes so as 
 to cover only one shoulder, and with his hands joined 
 together in supplication, addressed him saying, "Lord! 
 we know that Buddha is gifted with great wisdom, as 
 that is perfectly manifest to us, but the immature wisdom 
 
6 UMMAGGA JATAKA 
 
 displayed by the Blessed One in his previous births 
 while he was yet perfecting himself for Buddhahood, 
 is hid from us by the lapse of ages. 1 May it therefore 
 please the Blessed Lord to enlighten us." As one who 
 removes a curtain and exhibits a beautiful picture, the 
 Blessed One then related the story of the past. 
 
 In days gone by, when a king named Vedeha was 
 reigning in Mithila, he had four pandits, Senaka, Pukkusa, 
 Kavinda, and Devinda, who gave him advice in matters 
 temporal and spiritual. And he saw a vision at the last 
 watch of the night, on the day when the great Bosat, who 
 had acquired all virtues by the exercises necessary for the 
 attainment of Buddhahood, was conceived in the womb 
 of his mother. And the vision was as follows : 
 
 Four columns of fire, each broad as a young palmyra- 
 tree, shot up at the four corners of the wall around the 
 palace-yard, overtopping the wall and shedding light 
 around ; and lo ! there appeared in the midst of these a 
 tiny spark of light no bigger than a firefly, which sud- 
 denly burst forth in flame as high as the Brahma world, 
 and, outshining the four great fires which were burning 
 in the four corners, spread a brilliant light all over the 
 world ; so much so, that even a grain of mustard-seed 
 lying on the ground could be distinctly seen. All living 
 beings, including gods and men, passed amidst this flame, 
 offering flowers and incense thereto, and yet not even 
 a hair of their body was singed. At the sight of this 
 vision King Vedeha was struck with mortal fear, and 
 kept himself awake till morning. 
 
 When the sun arose, Senaka and the other pandits 
 
 entered the king's chamber, and having saluted him, 
 
 inquired whether he had passed a comfortable night. The 
 
 king replied, saying, " What comfort can I have after 
 
 1 Lit., by the transmigration of the soul, or. evolution. 
 
UMMAGGA JATAKA 7 
 
 seeing such a vision?" When the pandits heard the 
 king's story, Senaka, interpreting the vision, spoke to the 
 -kin or as follows : 
 
 o 
 
 " My Lord, be not afraid. This is an auspicious vision, 
 which foretells prosperity to your house." And when the 
 king asked in what manner, he informed him as follows : 
 " Your Majesty will obtain a fifth councillor who will 
 eclipse us and subdue our wisdom ; we four are the four 
 flames of fire that arose in the four corners. A fifth coun- 
 cillor will arise like unto the flame of fire that arose in 
 the midst of the others. He will be incomparable in 
 wisdom and virtue, and find no equal in the worlds of 
 gods and men." 
 
 The king then asked, " Where is he now ? " The 
 councillor replied, " king ! this day he will either be 
 conceived in his mother's womb, or be born in the world." 
 
 Thus did Senaka interpret the meaning of this vision 
 to the king by the might of his knowledge, as one who 
 sees with supernatural eyes. From that day forth the 
 king kept these words in remembrance. 1 
 
 Now in the city of Miyulu (Mithila) there are four 
 market-towns, called the South Town, the West Town, the 
 North Town, and the East Town, situated hard by the 
 gates thereof. In the East Town there dwelt a certain rich 
 man called Sirivaddhana. His wife was a princess named 
 Sumana Devi. On the day when the king saw the 
 vision, the great Bosat (Bodhisattva) departed from the 
 Tusita heaven, and was conceived in the womb of 
 Sumana Devi, the wife of Sirivaddhana, the rich merchant. 
 At that very time a thousand other gods departing from 
 the same heaven took their conception in the families of 
 elderly merchants. Sumana Devi, after a period of ten 
 months' gestation, brought forth a child, fair as the new 
 
 1 In the text I find " Raja tatopatthaya na tan vacanan sari " After that 
 day the king did not think of this. 
 
8 UMMAGGA JATAKA 
 
 moon or as a golden image. At that moment Sakra, the 
 king of the gods, looking down on the world of men, saw 
 that the great Bosat was born, and thinking that it was 
 meet to spread the fame of the Bosat throughout the 
 worlds of gods and men, descended in an invisible form 
 as the Bosat emerged from his mother's womb, and 
 placing a piece of sandal-wood in his hand, returned to 
 the heaven whence he had come, while the Bosat grasped 
 the piece of sandal- wood in his closed hand. At the birth 
 of the Bosat his mother suffered no pains of childbirth, for 
 he came out from his mother's womb as freely as water 
 flows out from a dabarava, or as a brilliant preacher 
 descends from his pulpit. 
 
 When his mother saw the piece of sandal- wood in 
 his hand, she asked him, " Son ! what hast thou in thy 
 hand ? " He replied, saying, " Mother ! it is a great 
 remedy;" and placing it in her hand, said, "Take this, 
 mother, and give it to all who may suffer from any 
 disease." The mother was greatly pleased, and told it 
 to her husband, the merchant, Sirivaddhana. Now this 
 merchant had for seven years been suffering from a 
 pain in the head. So he was overjoyed, thinking to 
 himself, " This child came out from his mother's womb 
 bringing a great medicine in his hand ; at the very 
 moment of his birth he spake to his mother; and this 
 medicine given by such a meritorious one must, doubt- 
 less, be of wondrous efficacy." Thinking thus, he took it, 
 and rubbing it a little on a grindstone, 1 applied it to his 
 forehead ; and lo ! the pain from which he had been suffer- 
 ing for seven years left him entirely, like unto water that 
 glides down a lotus-leaf. The merchant was overjoyed 
 at the wonderful power of the medicine. It was now 
 spread abroad throughout all the country that the great 
 Bosat had come out from his mother's womb bringing 
 
 1 Pali text, Nisadaya. 
 
UMMAGGA JATAKA 9 
 
 with him a mighty remedy. All who suffered from cough, 
 asthma, and such like ailments, would go to Sirivaddhana's 
 house to ask for the "great medicine," and the merchant, 
 rubbing the piece of sandal-wood on a stone, would take a 
 little of the paste, mix it with water, and give it to every 
 one who came. As soon as the divine medicine touched 
 the body, all kinds of disease would be healed. Those 
 who recovered from the ailments would return borne, de- 
 scribing on their way the wonderful effects of the medicine 
 at the merchant's bouse. 
 
 On the day fixed for giving a name to the Bosat, 
 his father thought, " Tbe names of our ancestors are of 
 no use to this son of mine ; let him be called Mahau- 
 sadha" (The Great Eemedy). And accordingly he was 
 called " Mahausadha Kumaraya" (Prince of the Great 
 Remedy). 
 
 And again tbe merchant thought, "My son is meri- 
 torious. He could not be born alone. There must be 
 other children born on the same day with him." Think- 
 ing thus, he sent his servants to inquire from house to 
 house, and on hearing that one thousand other boys had 
 been born on that very day, be sent them nurses and 
 clothes ; and many a festival was celebrated in honour of 
 the thousand children born on the same day as the Mali a 
 Bosat. These children used to be brought before the 
 Bosat daily, dressed in their best and richest garments. 
 Thus the Bosat in seven years grew up as beautiful as 
 a golden image, having the other one thousand children as 
 his playmates. 
 
 Now his playgrounds in the village were damaged by 
 elephants, horses, and other animals, and also by rain. 
 The children, too, suffered when the heat was excessive. 
 
 One day while they were at play, a rain-storm arose 
 unexpectedly ; seeing this, the Bosat, strong as an elephant, 
 ran for shelter into a house. The other children, as they 
 
10 UMMAGGA JATAKA 
 
 ran after him, stumbled and fell over one another, bruising 
 and cutting their knees in their fall. Then the Bosat 
 thought, " It would be well to build a playroom here, and 
 we shall no longer be troubled." So he said to the other 
 children, " Bring me each a piece of money (massa) and I 
 shall have a house built here, wherein we may stand, sit, or 
 sleep when there is wind, rain, or sun;" and they did as 
 he bade them. The Bosut took the thousand massas, sent 
 for a master-carpenter, and handing the money to him, 
 ordered him to build a house there. The master-carpenter 
 agreed and took the money. He then levelled the ground, 
 fixed pegs, and laid out the ground-plan ; but the manner 
 in which he drew the lines did not please the Bosat. The 
 Bosat, in directing the architect the way to lay out the 
 plan, said, "Stretch the lines out properly;" and he 
 replied, " Lord ! I have laid out the plan to the best of 
 my knowledge ; I know of no other way." Then the 
 Bosat said, " You do not know even thus much ; how 
 can you please and satisfy me ? 1 would take the line 
 in this manner, and mark off the divisions of the house." 
 And sending for the line, he laid out the plan him- 
 self. The house was laid out as if the god Visvakarma 
 had done the work. Then he asked the architect, " Can 
 you lay out the ground-plan thus ? " " No, my lord," 
 said he. " Could you build the house according to my 
 instructions?" asked the Bosat. "Yes, I can do so," he 
 replied. Then the Bosat caused to be made in this " Hall " 
 a portion for the destitute, another for the lying-in of 
 helpless women, another for Brahmin travellers from foreign 
 countries, a fourth for ordinary travellers, and a fifth for 
 foreign merchants to store their merchandise in. For each 
 of these rooms he had a separate entrance made from the 
 outside. The building having been finished in a few days, 
 the Bosat sent for artists, and under his own direction 
 caused attractive pictures to be painted therein. This 
 
UMMAGGA JATAKA I I 
 
 "Hall" resembled Sudharma (the divine hall of Sakra). 
 Afterwards, thinking that this "Hall" was still incom- 
 plete, and that it would be well to have a tank constructed, 
 he sent for a bricklayer, and giving him money of his 
 own, he caused a thousand-sided tank to be made, so as 
 to contain a hundred bathing-places, with beautiful steps 
 leading to them. This tank was covered with five kinds 
 of lotuses, and resembled the tank " Nanda." On the 
 edge of this tank he caused Amba, Damba, Nd, Pana, 
 Sapu, Dunuke, Esala, Puvangu, and other trees abound- 
 ing in leaves and flowers to be planted. He caused the 
 garden to be made as beautiful as the "Nandun Uyana." 
 Then he provided provisions for alms in connection with 
 the " Hall " for friars, Sramanas, and Brahmins ; for 
 foreign travellers who rest a while and depart, and for all 
 other poor people. 
 
 These acts of the Great One were spread abroad every- 
 where, and many people who heard thereof were wont 
 to come to the place. The Great Bosat, seated in the 
 " Hall," was wont to inquire into the rights and wrongs 
 of all who came to him. Thus did the Great Bosat dis- 
 play himself as if Buddha had made his appearance in the 
 world. 
 
 Now, seven years after King Vedeha had seen the vision 
 he thought thus : " They told me that a fifth councillor 
 would be born, who would excel the other four and surpass 
 them in wisdom; but where is he now?" And he sent 
 four ministers from out of the four gates of the city to 
 find him out. The three who went out from three of the 
 gates did not find the Bosat ; but the minister who went 
 out from the eastern gate into the Eastern Market-town, 
 when he saw the " Hall " and other works which the Bosat 
 had caused to be built, thought to himself, " He who built 
 this ' Hall/ or he who caused it to be built, must be in- 
 deed wise ! " and inquired, " Who is the architect that 
 
I 2 UMMAGGA JATAKA 
 
 built this house ? " The people replied, " This ' Hall ' was 
 not made by an architect by his own wisdom ; it was 
 made as directed by Mahausadha Pandit, the son of Siri- 
 vaddhana, the rich merchant, who instructed the archi- 
 tect." Then the minister inquired, " How old is this 
 Pandit?" And they replied, "Full seven years." 
 
 The minister found that this time exactly corresponded 
 with that on which the king had seen the vision, and 
 decided that this must be the fifth councillor who was to 
 succeed Senaka. So he sent a message to the king, inform- 
 ing him that Sirivaddhana of the East Market had a son 
 named Mahausadha Pandit, who was seven years of age, 
 and who had caused such a " Hall," and tank, and park 
 to be made, and asked whether he should bring him. The 
 king having heard this message, was very much pleased, 
 and sending for Senaka, told him the news, and said, 
 " Well, friend Senaka Pandit ! shall we send for this 
 Pandit ? " To this the jealous Senaka replied, " My lord ! 
 a man does not become entitled to the name of Pandit 
 merely because he caused a house, &c., to be built. It 
 could be done by any one, and is a very insignificant thing." 
 King Vedeha hearing this, was silent, saying to himself, 
 " This is also a matter for consideration," and sent a 
 message to the minister to tarry in that town and watch 
 the Bosat. Having received the order, the minister tarried 
 there and watched the Pandit. [Now what follows is a 
 catchword enumeration of those cases detailed hereinafter 
 in the solution of which the Pandit Mahausadha's wisdom 
 was tested.] 
 
 [Here follow three Pali hetnistichs containing the prin- 
 cipal word by which the "Prasna" (question, riddle, a 
 difficult problem or case) is known.] Flesh, oxen, knotted 
 necklace, ball of thread, son, gold, and waggon, stick, 
 skull, serpent, cock, jewel, causing birth, rice, sand, pond, 
 garden, ass, and gem. 
 
UMMAGGA JATAKA I 3 
 
 THE FIRST PRASNA (CASE). 
 
 One day when the Bosat was on his way to the play- 
 room, a hawk snatched a piece of meat from a butcher's 
 block in a market-stall and flew up in the air. Seeing 
 this, the thousand playmates ran after the hawk, saying, 
 " We shall make it drop the piece of meat." The hawk 
 too flew away, looking here and there. As they ran 
 after the hawk, looking up, they hurt themselves by 
 stumbling over stones, potsherds, and other things. Then 
 Mahausadha Pandit asked the boys whether (they wished) 
 he should make the hawk drop the piece of meat, and 
 they replied, " Lord, please make it drop." " If so," said 
 he, "behold," and without looking up, he ran as fast as 
 the wind, and treading upon the shadow of the hawk, he 
 clapped his hands, making a great noise. This noise, 
 by the majesty of the Great Bein, pierced the heart of 
 the hawk, and seemed to pass through it. The hawk 
 being terrified, dropped the piece of meat. The Bosat, 
 seeing the shadow of the hawk dropping the piece of 
 flesh, said, " I shall not let it fall on the ground," and 
 caught hold of it. Having seen this wonder, many people 
 applauded, and clapped their hands and shouted aloud. 
 The minister, having come to know of this, sent a letter 
 to the king, saying, " May it please your Majesty to know 
 that Mahausadha Pundit by this stratagem caused a 
 hawk to drop a piece of flesh which it had flown away 
 with." The king having heard of this, asked Senaka, 
 " "Well, Senaka Pandit ! what now ? Shall we get 
 Mahausadha Pandit up here ? " Senaka then thought 
 thus : " As soon as Mahausadha Pandit comes up to this 
 city we shall sink into obscurity like fireflies before the 
 sun. The king will not even know that we are alive. We 
 should not, therefore, allow him to be brought over here." 
 
1 4 UMMAGGA JATAKA 
 
 And being a defamer arid a jealous man, be addressed the 
 king in these words : " My Lord ! this much will not 
 make a man a pandit ; this thing (that he has done) is 
 a very trifling affair." The king thereupon, wavering 
 between two opinions, sent a letter to the minister com- 
 manding him to remain there and watch the Bosat further. 
 
 Here ends the case regarding the piece of meat. 
 
 THE CATTLE QUESTION. 
 
 A certain man who lived in the market-town, having 
 brought a team of oxen from a neighbouring village to 
 plough his field in the rainy season, kept them in his 
 house, and took them on the second day to the grass field 
 to graze. This man, who was riding on one of the cattle 
 and feeding them, felt tired, and getting down, he laid 
 himself under a tree and fell asleep. At that moment a 
 thief carried away the cattle. The owner of the cattle, on 
 waking up, missed his animals, and began searching for 
 them here and there, when he saw the thief going away 
 with them. He immediately ran after him and asked, 
 " Where are you taking my cattle to ? " The thief replied, 
 " I take my cattle wheresoever I please." Many persons 
 having heard their quarrel, followed them. The Pandit, 
 hearing the noise of their quarrel as they were passing the 
 gate of the " Hall," sent for both of them, and perceiving 
 by the manner of their coming which was the thief and 
 which was the owner of the cattle, inquired of them, 
 "Why are you quarrelling?" Then the owner of the 
 cattle said, " My Lord Pandit ! I purchased these cattle 
 from a man of such a name, living in such a village, and 
 taking them to my house, I kept them there that night. 
 Early on the following morning I drove them to the 
 pasture-ground. This man, finding an opportunity when 
 
UMMAGGA JATAKA I 5 
 
 I was off my guard, stole them away. I searched for 
 them here and there, but I did Dot find them. After- 
 jvarcU I saw this man taking them away, and I followed 
 him and seized him. The people of such a village know 
 that I purchased the cattle." The thief replied, " This 
 team of oxen was born and bred in my fold. This man 
 is speaking an untruth." Having heard their stories, the 
 Pandit addressed them, saying, " I shall decide this matter 
 justly ; will you abide by my decision ? " And they agreed. 
 Then the Pandit, intending to decide the case to the satis- 
 faction of all who were present there, called the thief first, 
 and inquired of him, " What liquid and solid food did 
 you give these cattle when you tended them ? " "I gave 
 them water-gruel as drink, and tala muruvata and undu 
 as food," replied the thief. Then he inquired of the owner 
 of the cattle, "What did you feed them with?" He 
 replied, "Lord! where can a poor man like myself get 
 water-gruel and tala. I fed them on grass only." The 
 Pandit having heard their stories, and obtained the 
 consent of those present, got some puvangu leaves, and 
 crushing and squeezing the juice out, made the cattle 
 drink of it. The cattle vomited and emitted only grass. 
 Then the Pandit showed it to those present, saying, 
 " See this," and inquired (of the thief), " are you the 
 thief, or are you not the thief? ("Confess!"). And he 
 said, " I am the thief." The Bosat then warned him, 
 saying, "If so, henceforth steal no more, and do no such 
 wrongful acts." After this the Bosat's attendants took 
 this man out of the place, and kicked and cuffed and 
 overpowered him. The Pandit then sent for him again, 
 and addressed him in these words : " In this life thou 
 hast suffered this much punishment, but in the next 
 world thou wilt be born in hell and suffer much greater 
 punishment. Steal no more ! " And after he had advised 
 him, he made him undertake to observe the five vows. 
 
I 6 TJ MM AGO A JATAKA 
 
 The minister having heard of this incident, informed 
 the details thereof to the king as before. The king 
 then inquired of Senaka, who said, " My Lord ! the 
 cattle question (is a very simple one) : there are many 
 who could solve it. Therefore have patience ! " The 
 king was again undecided, and sent a message as before 
 to the minister. 
 
 [It should be understood that in all other cases also, 
 the way in which the minister informs the king of the 
 incidents, the way in which the king consulted Senaka, 
 the way in which Senaka prevented the king (from 
 getting the Pandit to court), and the way the king 
 directed the minister, are the same as in this case.] 
 
 Here ends the cattle question. 
 
 THE CASE REGARDING THE NECKLACE OF KNOTTED 
 THREADS. 
 
 A poor woman, who wore a plaited necklace made of 
 blue, yellow, and various other coloured threads knotted 
 together, took it off her neck, placed it upon her clothes 
 (which she had undressed), and went down to bathe in 
 the pond constructed by the Pandit. Another woman, 
 younger than herself, seeing the ornament, coveted it, and 
 taking it up said, " Mother ! this is a very beautiful tiiuket. 
 Who made it ? I would like to make a similar ornament 
 for myself. May I put it on my neck to take its size ? " 
 To this the unsuspecting owner replied, "Yes, daughter! 
 you may take its size." Upon this the girl put it on 
 her neck and walked away with it. The owner of the 
 ornament seeing this, got out of the water at once, 
 dressed herself, and went in pursuit, and seizing the 
 other woman by her upper garment, asked, " Where are 
 
UMMAGGA JATAKA 1 7 
 
 you going with my ornament ? " To this the other 
 woman replied, " I have not taken your ornament. 
 ^This is my own necklace which I wear." Hearing this 
 quarrel, many people assembled. The Pandit, who was at 
 play with the other thousand children, hearing the noise 
 of these two women quarrelling as they passed the entrance 
 to the " Hall," inquired what the disturbance was about, 
 and hearing the cause of the quarrel between these two 
 women, he sent for both of them, and finding out by the 
 manner of their coming the one that was the thief, and 
 the other who was the owner of the ornament, examined 
 them as to the cause of their quarrel, and asked them if 
 they would abide by his decision. To this they agreed ; 
 and the Pandit thereupon began his investigation by 
 asking the thief, " When wearing this necklace what did 
 you scent it with ? " In reply she stated, " I always per- 
 fumed it with sarvasamhdraJca scent." [Now this sarva- 
 samhdraJca scent is that which is compounded of all kinds 
 of sweet-smelling things.] Then he inquired of the owner 
 of the necklace, and she replied, " Lord ! how can a poor 
 woman like myself obtain sarvasamhdraJca ? I always 
 scented the necklace with the perfume of the puvangu 
 flower." The Pandit then got down a pot of water, put 
 the necklace into it, and sending for a perfume maker, told 
 him to smell the water of the pot and say what smell 
 it emitted. The perfume maker having smelt the water, 
 found that it gave the smell of a puvangu flower, and 
 replied by a stanza, 1 " What sarvasamhdraJca scent is here ? 
 it gives the scent of the puvangu flower. This young 
 ignorant cheat of a woman has spoken an untruth ; what 
 the old woman said is true." The Bosat having thus 
 made the matter clear in public, inquired of the girl who 
 ran away with the ornament, "Are you the thief or not? 
 
 1 Sabbasamharako n'atthi suddham kangu pavayati 
 Alikam bhasatha yan dhutti saccama hu mahallika. 
 
 B 
 
I 8 UMMAGGA JATAKA 
 
 Confess ! " and made her admit that she was in fact the 
 thief. From this time forward the wisdom of the Bosat 
 became widely known. 
 
 Here ends the case regarding the necklace. 
 
 THE FOURTH CASE, REGARDING THE BALL OF THREAD. 
 
 A woman employed to watch a cotton chena having 
 carefully picked and cleaned, whilst at watch, the cotton 
 that had burst from the pod during the previous evening 
 in the chena of which she was in charge, rolled it upon a 
 spindle, and spun from it exquisitely fine threads, which 
 she made into a ball, and placing it in the fold of her 
 dress, returned home. On her way she thought, " I will 
 bathe in the pond which Mahausadha Pandit has caused 
 to be constructed ; " and taking off her outer garments, she 
 put them on the ground, with the ball of thread on the 
 top, and descended into the water to bathe. Another 
 woman, seeing this ball of thread, coveted it, and wishing 
 
 * O ' O 
 
 to possess it, took it up, and pretending to be charmed 
 with it, said, " Ah ! the fineness of this thread is very 
 excellent. What, sister! did you spin it yourself ?" So 
 saying she put it in the fold of her dress and walked away. 
 As in the case of the necklace of knots above mentioned, 
 the Pandit sent for both the women as they passed by the 
 gate of the " Hall" quarrelling, and inquired of them the 
 cause of their dispute. The Bosat asked them whether 
 they would abide by his decision, and on their consenting 
 to do so, he inquired of the thief, "In making this ball, 
 around what did you roll the thread ? " To this she 
 replied, " Lord ! I rolled it round a cotton-seed." Having 
 heard her story, he inquired of the owner of the ball of 
 thread, " Around what did you roll it ? " To which she 
 replied, " I rolled it round a tiiiibiri-seed." Now the 
 
UMMAGGA JATAKA 19 
 
 Bosat having beard both their statements, to which he 
 directed the attention of those present, unwound the ball 
 of thread, and seeing the timbiri-seed that was inside, 
 discovered which was the thief. The numerous spectators, 
 delighted with the manner in which this case had been 
 
 o 
 
 decided, shouted their praise a thousand times. 
 
 Here ends the case regarding the ball of thread. 
 
 THE QUESTION REGARDING THE SON. 
 
 A certain woman, carrying her infant son, went to the 
 Pandit's tank, and having bathed her son and placed him 
 on her clothes, descended into the pond to wash her head 
 and bathe herself. Immediately after she had gone down 
 to bathe, a Yakinni, observing her son, and wishing to 
 eat him, took the form of a woman, and coming near the 
 child, said to the woman, " Friend, this child is very 
 pretty. Is he yours?" On her saying "Yes," the 
 Yakinni asked her, " Shall I give the child suck ? " And 
 when she replied, " Very well," the Yakinni took up the 
 child, gave it a little milk, and ran away with it. The 
 mother, seeing the woman running away with her child, 
 ran after her, and asking her, "Where are you taking my 
 child to ? " caught hold of her. The Yakinni then fearlessly 
 replied, " Where did you get a child from ? This one is my 
 own son." These two were thus quarrelling, and passing 
 by the gate of the " Hall," when the Bosat, hearing the 
 noise of their quarrel, sent for both, and inquired of them 
 what the cause of their dispute was ; and recognising the 
 Yakinni from the fact of her not winking, and her eyes 
 being as red as olinda seeds, he inquired, " Will you abide 
 by my decision ? " and on their agreeing to do PO, he caused 
 a line to be drawn on the ground, and the child to be laid 
 exactly in the middle of the line. He then ordered the 
 
20 UMMAGGA JATAKA 
 
 Yakinni to take hold of the child's two arms, and the 
 mother the two legs, and said, " Now, both of you pull 
 away, and whosoever pulls the child over the line will be 
 declared the mother." They accordingly pulled the child, 
 which suffered grievous pain thereby (and cried). The 
 mother, whose heart burst with sorrow, then let go the 
 child and stood weeping. The Bosat then inquired from 
 those who were present, " Whose heart is tender towards 
 children ? Is it that of the mother or of the stranger ? " 
 Many answered, " Pandit ! the heart of a mother is 
 tender." Having heard this, the Pandit inquired of all, 
 " What now do you think ? Is it the woman who has the 
 child in her arms that is the mother, or the woman who 
 let go the child?" Every one said, "0 Pandit! the 
 woman who has let go the child is the mother." Then 
 the Pandit asked them, " Do you all know now who it is 
 that has stolen the child ? " And when they replied^ " 
 Pandit ! we do not know," he said, " Oh ! this woman 
 is a Yakinni, and she has taken the child to eat it." The 
 people then asked the Pandit, " How do you know it ? " 
 And he replied, " Because her eyes are red and never wink, 
 and she neither fears nor loves anybody. It is thus that 
 I found out that she is a Yakinni." Having thus spoken, 
 the Pandit asked her, "Who are you?" She replied, "I 
 am a Yakiuni." "Why did you take away this child?" 
 "Lord ! to eat him," she replied. The Pandit then warn- 
 ing her, said, "Hear me! you foolish one. Because you 
 committed sin in your last birth, you have been born a 
 Yakinni ; nevertheless, you commit sin still ! Oh ! how 
 foolish thou art ! " After that, exhorting her, he made 
 her take the " Pansil," and sent her away. The mother, 
 taking the child in her arms, thanked him, and said, 
 " Lord ! may you live long 1 " and went her way. 
 
 Here ends the case regarding the son. 
 
UMMAGGA JATAKA 2 I 
 
 THE SIXTH CASE, ABOUT 
 
 A certain man who, on account of his being black (kala) 
 and being short (gola), received the name of Kalagola 
 (Black-short), served in a certain house for seven years, and 
 obtained a wife, Diktala by name. This man one day 
 called to his wife and said, "Dear ! let us pay a visit to 
 our parents ; prepare some eatables and drinkables." She, 
 however, declined to go, saying, "What use have I of 
 parents now ? Do not speak about it." He made the 
 request three times, and the third time made her to con- 
 sent thereto. So having got her to prepare some cakes, 
 which he took, together with other suitable presents for 
 the parents, and curry and rice and other things necessary 
 for use on the road, he set out on the journey in company 
 with his wife. On their way they came to a broad stream, 
 and although it was not deep, both of them being afraid 
 of the water were unable to cross it, and they remained 
 standing on the bank. Now a poor man called Dikpitiya 
 (Long-black), who was walking on the bank of the river, 
 came to the spot where these two people were standing. 
 On seeing him, they accosted him, saying, " Friend ! is 
 this river deep or riot ? " Dikpitiya, perceiving that 
 Kalagola was afraid of the water, said, " This is very 
 deep, and it is infested with crocodiles, sharks, and other 
 dangerous reptiles." Having heard this, Kalagola asked, 
 " Friend ! how then do you cross it ? " To this Dikpitiya 
 replied, " I am used to, and familiar with, these crocodiles, 
 sharks, and other horrible creatures that infest this river. 
 They will not, therefore, eat me." " If that is so, friend, 
 then kindly carry us over," said they. The man said, 
 " Very good," and agreed to do so, whereupon the mar- 
 ried couple gave him meat and drink. Having partaken 
 thereof, the man asked, " Well, now, friend, whom shall I 
 
22 ITMMAGGA JATAKA 
 
 take over first ? " " Take your sister across first, and 
 afterwards take me," said Kalagola. Dikpitiya replied, 
 " Very well," and placing Diktala on bis shoulders, with 
 the cakes and provisions also, he got down into the water. 
 Going a little distance in the water, he bent down and 
 walked on his knees, and so gradually reached the oppo- 
 site bank. Kalagola, who was standing on the bank of 
 the river, thought, " This stream must indeed be very 
 deep, for even such a tall man finds the water deep (up 
 to his neck). 1 In the meanwhile, Dikpitiya, taking Diktala 
 into the middle of the river, said to her, " Dear ! I will 
 maintain you sumptuously ; you may dress and adorn 
 yourself like a goddess, aud walk about as it pleases you, 
 surrounded with men-servants and maid-servauts. What 
 happiness can this dwarf give you ? Consent to my pro- 
 posal, I pray." The woman having heard the words 
 of Dikpitija, instantly lost her love towards her hus- 
 band, who had served seven years in her parents' house 
 for her sake, and conceived a passion for Dikpitiya. 
 " Sir," said she, " if you will not forsake me, I shall do as 
 you say," and gave her consent. On reaching the oppo- 
 site bank, filled with exceeding great joy, they left Kala- 
 gola, saying, "You had better remain where you are," and 
 began to proceed on their journey, eating the cakes while 
 he was looking on. Kalagola, seeing the action of these 
 two people, thought, " These two are leaving me here, 
 and are going away together ; " and looking here and 
 there, he got down a little way into the water, but (being 
 timid) leaped back to the bank in fear. At last his 
 anger got the better of his fright, and exclaiming " Live 
 or die ! " he got down into the water again. Finding 
 that the water was shallow, he easily crossed over, and 
 reaching them, said, "You wretched villain ! where are you 
 taking my wife to?" Dikpitiya replied, "You dwarf! 
 1 Lit., finds difficulty with the water. 
 
UMMAGGA JATAKA 23 
 
 where did you get a wife from ? " So saying, he took 
 hold of Diktala's hand, and pushing Kalagola away by 
 the neck, said, " Where are you going to without staying 
 behind ? " But Kalagola followed, contending that the 
 woman was his wife, for whom he had served seven years. 
 As they were thus quarrelling and approaching the " Hall," 
 many people came together, having heard the noise of this 
 quarrel. The Bosat inquired what it was about, and sent 
 for both the parties, and having heard their statements, 
 inquired, "Will you abide by my decision?" And 
 when they said " We will," he spoke to Dikpitiya and 
 asked him, " What is your name ? " On his replying, 
 " Lord ! my name is Dikpitiya," he inquired, " What is the 
 name of your wife ? " Not knowing it, he gave some 
 other name. The Bosat then inquired, " What are the 
 names of your parents ? " and he answered, " They are 
 called so and so." Then he inquired, " What are the 
 names of your wife's parents ? " Not knowing those, he 
 gave wrong names. After this the Bosat proclaimed this 
 man's statement to the public. He then sent him aside, 
 and getting up Kalagola, inquired as before the names 
 of all those people. He, knowing the names, gave them 
 correctly. The Bosat then sent him out also, and getting 
 Diktala up before him, asked her, " What is your name ?" 
 She replied, ' ; Lord ! my name is Diktala." " What is the 
 name of your husband ? " And she, not knowing her 
 paramour's name, gave it wrongly. " What are the names 
 of your parents ? " he inquired ; and she replied, " So and 
 so." The Bosat then asked, " What are the names of the 
 parents of your husband ? " and she gave wrong names 
 at a venture. Then the Pandit Mahausadha, placing both 
 Kalagola and Dikpitiya before him, inquired of those 
 present, "Whose statement agrees with this woman's? 
 Dikpitiya s or Kalagola's?" All replied, "0 Pandit! 
 it is Kalagola's." Then the Bosat decreed, saying, 
 
24 UMMAGGA JATAKA 
 
 " This Kalagola is the husband of this woman ; Dikpitiya 
 is her paramour ; " and he made Dikpitiya confess that 
 he was the paramour. 
 
 Here ends the case regarding Kalagola. 
 
 THE SEVENTH CASE, REGARDING THE CHARIOT. 
 
 A certain man alighted from his chariot to wash his 
 face. At that moment Sakra, the king of gods, was 
 looking down on the world of men, and beholding Mahau- 
 sadha Pandit, thought, " I shall cause to be proclaimed 
 the power of the wisdom of Mahausadha, the embryo 
 Buddha." So he descended into the world in the form of 
 a man, and holding the hind part of the chariot, followed 
 it, when the person who was inside inquired, " Brother ! 
 for what purpose did you come ? " The other said, " I 
 came to serve under you." The charioteer rejoined, " Very 
 well," and getting down from the chariot, went out for a 
 call of nature. Sakra immediately mounted the chariot 
 and drove off at speed. The owner, on returning, seeing 
 Sakra taking his chariot away, ran fast after him, crying, 
 " Stop, stop ; where are you taking my chariot to ? " 
 Sakra replied, " Your chariot is perhaps another one ; this 
 is my own chariot." Disputing in this fashion, they came 
 to the gate of the "Hall." The Pandit inquired, " What 
 is the meaning of this?" And seeing both of them 
 coming towards him, he distinguished Sakra from the 
 owner of the chariot by his eyes, which winked not, and 
 by his fearless demeanour. 
 
 Nevertheless, the Pandit inquired into the cause of their 
 quarrel, and asked them, " Will you abide by my deci- 
 sion ? " And when they said, " We will," he addressed 
 them thus : " I shall cause this chariot to be driven ; 
 both of you must hold on to the back. The owner of 
 the chariot will not let it go." He then ordered one of 
 
UMMAGGA JATAKA 2 5 
 
 his attendants to drive the chariot. Upon this order 
 being given, the attendant began to drive the chariot 
 fast, and the two claimants, holding on to the back thereof, 
 followed it. The owner of the chariot, having run some 
 distance, found it difficult to follow it any farther, so he 
 let go, while Sakra continued to run behind the chariot. 
 The Pandit then caused the chariot to be stopped, and 
 said, " This man went a little distance and then let the 
 chariot go. The other kept on running after it, but there 
 is not a drop of sweat on his body. He does not pant. 
 He possesses eyes which do not wink. This person is 
 Sakra." The Pandit then asked him, " Are you a god?" 
 to which he replied, "Yes." " Why did you come to this 
 mortal world ? " asked the Bosat. The god replied, " Lord 
 Pandit ! I came to this world to spread the fame of your 
 wisdom." The Bosat then exhorted him, saying, "If so, 
 do no such thing in future." And Sakra also, displaying 
 the power of his divinit}^ poised himself in the air and 
 thanked the Pandit, saying, " You have indeed decided 
 the case of the chariot most beautifully ; " so saying, he 
 returned to his heavenly abode. 
 
 That day the minister whom King Vedeha stationed 
 at the East Town, with command to examine into the 
 wisdom of the Pandit, went up to the king and addressed 
 him in these words : 
 
 "May it please your Majesty, Mahausadha Pandit decided 
 the case of the chariot in the following manner : That 
 Pandit defeated even Sakra, the king of gods. AVhy does 
 not your Majesty appreciate the merits of superior beings?" 
 
 Whereupon the king said to Senaku, " Well, now, 
 Senaka Pandit ! shall we get Mahausadha up here ? " To 
 which Senaka replied, "0 king! this much will not 
 make a man a Pandit. May it please thee to wait awhile 
 longer. We shall know him after testing him further." 
 
 Here ends the case of the chariot. 
 
26 UMMAGGA JATAKA 
 
 THE EIGHTH QUESTION, OR THE TEST BY MEANS OF A 
 KIHIRI POLE. 
 
 After this the king, in order to try the Pandit, one 
 day sent for a kihiri pole, and cutting off a piece of 
 about a span in length, sent for a turner and got it 
 nicely rounded, and sent it to the people of tbe East 
 Market-town with this message : " The people living 
 in tbe East Market-town are said to be possessed of 
 understanding. Let them, therefore, inform us which 
 is the stem end and which the root end of this kihiri 
 stick. If they do not make it out, they will be fined a 
 thousand pieces of money." The townsmen assembled, 
 but could not make out either the stem end or the 
 root end ; so they spake to Sirivaddhana Situ, saying, 
 "Mahausadha Pandit will anyhow find it out; send for 
 him and ask him." The Situ then sent for the Pandit, 
 who was in his hall of amusement, and informed him of 
 the state of affairs, saying, " Son ! none of us are able 
 to distinguish between the stem end and the root end 
 of this kihiri stick. Tell us, my son, are you able to 
 do so ? " The Pandit having heard the words of his 
 father, thought, " The king can derive no benefit by a 
 knowledge of either the stem end or the root end of this 
 kihiri stick. It has been sent here with the view of 
 testing me," and said, "Bring it here, my brethren! I 
 can make out the two ends." And after he had sent for 
 it, he took it into his hand, and at once found out which 
 was the top and which the root ; but in order to please 
 the multitude, he sent for a pot of water, and attached 
 a string to the middle of the kihiri stick and suspended 
 it on the water. As the root was heavier than the end, 
 the former sank first. Whereupon the Pandit inquired 
 of the people around, " Is it the root or the top of a tree 
 
UMMAGGA JATAKA 2/ 
 
 that is heavier?" They all replied, " Pandit! the 
 root is heavier." Then the Pandit said, " If such is the 
 case, the part that sank first is the root," and pointed out 
 to them which was the root and which the top of the 
 stick. The townsmen thereupon informed the king which 
 was the root and which the top. The king was pleased, 
 and inquired, " Who was it that found out the root and 
 the top?" And hearing that it was Mahausadha Pandit, 
 the son of Sirivaddhaua, the Situ, he was overjoyed, and 
 asked Senaka, " What say you, Senaka ? Shall we bring 
 Mahausadha Pandit over here ? " Seuaka, however, pre- 
 vented the king from bringing the Pandit, saying, " Sire ! 
 wait a while longer ; we shall test him further." 
 
 THE NINTH QUESTION, OR THE TEST BY MEANS OF THE 
 HEAD OF A WOMAN AND THAT OF A MAN. 
 
 Again, one day the king having sent for two heads 
 (i.e., of a man and of a woman), sent them to the people of 
 the East Town with this command : " Inform me which 
 is the head of the man and which of the woman. If you 
 do not, you will be fined a thousand pieces of money." 
 The townsmen not knowing how to distinguish them, asked 
 the Bosat, who, when he looked at the two heads, found 
 out which was the head of the man and which that of the 
 woman. The suture in a man's head is straight and not 
 crooked, and that of a woman's head is crooked. By 
 means of these marks the Bosat told the townsmen which 
 was the man's head and which the woman's. The towns- 
 men returned the two heads to the king, informing him 
 which was the man's head and which the woman's head. 
 
 [The way in which the king asked Senaka, and the way 
 in which Senaka prevented the king from getting the 
 Pandit up, are the same as related in the former list.] 
 
28 UMMAGGA JATAKA 
 
 THE TENTH QUESTION, OR THE TEST BY MEANS 
 OF Two SNAKES. 
 
 And again, one day the king got two cobras (a male 
 and a female), and sent them to the people of the East 
 Market-town, saying, " Find out and tell us which of 
 these is the male one and which the female. If you 
 cannot do so, you will be fined a thousand coins." The 
 townsmen not knowing how to distinguish them, asked 
 the Pandit, who, as soon as he saw them, found out 
 which was the male and which the /emale. The tail of 
 the male is thick, and that of the female is thin ; the 
 head of the male is broad, and that of the female is 
 long ; the eyes of the male are round and large, but 
 those of the female are small and long ; the head of 
 the male is perfect all round, but that of the female is 
 unequal, as if it had been chopped off from a side. 
 By these marks the Bosat told the townsmen which was 
 the male and which the female. 
 
 THE ELEVENTH QUESTION, OR TEST BY MEANS 
 OF A COCK. 
 
 Afterwards the king sent orders to the people of the 
 East Market-town, saying, " Send me a bull which is 
 white all over the body, which has horns on the legs, and 
 a hump on the head, and which sets up a sound of the 
 three notes unfailingly. If you do not send such a one, 
 you will be fined a thousand coins." The townsmen, not 
 knowing what was meant by this riddle, inquired of the 
 Pandit, who replied, " The king wishes you to send him a 
 white cock. As the cock has spurs on its two legs, it is 
 said to have horns on the leo-s ; as it has a comb on its 
 
UMMAGGA JATAKA 2 9 
 
 Lead, it is said to have a hump thereon ; when it crows it 
 gives forth clearly three notes one short, one middling, 
 and one long hence it is said to sound three notes only. 
 Send him, therefore, such a cock." The townsmen did as 
 he bade them. 
 
 THE TWELFTH QUESTION, OR TEST BY MEANS OF 
 A GEM. 
 
 The gem given by God Sakra to King Kusa was 
 octagonal. The thread on which Sakra had strung this 
 octagonal gem being rotten from age, broke, and there 
 was no one who was able to remove the old thread and 
 replace it by a new one. One day King Vedeha sent 
 it to the townsmen of the East Market-town with 
 command to remove the old worn-out thread and put 
 in a new one. The townsmen could neither remove the 
 old one nor put in a new one, and said, " We cannot 
 do it." Then Mahausadha Pandit said, "Do not trouble 
 yourself," and sent for a little bee-honey. When he 
 got it, he smeared the holes at the two ends of the gem 
 with it, and twisting a thread of wool, the end of which 
 also he smeared with honey, he ran a portion of it into 
 one of the holes, and placed the other hole in the entrance 
 of an ant-hill, from which ants were issuing. The ants 
 smelling the honey, came out from the ant-hill, and eat- 
 ing away the old rotten thread that was in the gem, and 
 dragging at the same time the end of the woollen string, 
 drew it on and brought it out at the other end. The 
 Bosat finding that the thread had been strung into the 
 gem, gave it to the townsmen, saying, " Give this to the 
 king." Thereupon the townsmen sent it to the king, who 
 having heard the manner in which the thread was intro- 
 duced, was greatly pleased. 
 
30 UMMAGGA JATAKA 
 
 THE THIRTEENTH QUESTION, REGARDING THE CALVING 
 
 OF A BULL. 
 
 One da} 7 the king, having caused his royal ox to be 
 fed with a large quantity of uiidu, so as to make its 
 belly swell out, and having cleaned its horns, and 
 smeared the whole body with oil, and bathed it with 
 turmeric, he sent it to the people of the East Market- 
 town with these words : " You are said to be wise men ; 
 this is the king's royal ox ; it is far advanced in preg- 
 nancy : deliver it of its calf, and return it to me with 
 the young one. If you do not send it in that way, you 
 will be fined a thousand coins." The townsmen said, 
 "We cannot cause this ox to bring forth a calf; what 
 shall we do?" and they asked the Pandit what should 
 be done. He, thinking it meet to answer this riddle by 
 one of a similar nature, sent for a bold man, clever in 
 speech, and said, " Come, my good fellow ! dishevel your 
 hair and let it fall down on your back : then repair to 
 the palace gate weeping and lamenting sorely. If any 
 one other than the king speak to you, answer him 
 not ; but when the king sends for .you and inquires 
 the reason for your wailing, tell him thus : ' Sire ! my 
 father is in travail for the last seven days, and is unable 
 to give birth to a child. Help me and tell me how he 
 can be delivered of the child.' Then the king will say, 
 ' What ! are you mad ? This is nonsense ; men never 
 bear children.' When he says so tell him, ' May it 
 please your Majesty, if so, how then can the people of 
 the East Market-town deliver the royal bull of its calf?' ' 
 The man attended to the directions of the Pandit, and 
 did as he had bade him. The king inquired, " By whom 
 was this idea of a similar question apprehended ? " And 
 hearing that it was by Mahausadha Pandit, he was very 
 much pleased. 
 
UMMAGGA JATAKA 3 I 
 
 THE FOURTEENTH QUESTION, OR THE TEST BY MEANS 
 OF COOKED EICE. 
 
 One day the king, saying, " We shall test the Pandit," 
 sent a messenger to the people of the East Market-town 
 with these words : " The people of the East Market-town 
 must send us some rice cooked under eight conditions, 
 namely : the cooking must be done without rice, without 
 water, without a pot, without fire, without firewood, with- 
 out an oven, and it must be sent by neither woman or 
 man, nor along any road. If cooked rice is not sent under 
 these eight conditions, you will be fined a thousand coins." 
 The people not knowing what this meant, consulted the 
 Pandit. He said, " Fear not. Take you some broken 
 rice, for that is not * rice ' ; take dew, for that is not 
 'water'; take a pan, for that is not a 'pot'; make a 
 new oven of sticks, for that is not yet an * oven ' ; get fire 
 by friction, for that is not the 'fire' got from glowing 
 embers ; take dried plantain-leaves, for they are not 
 * firewood/ In this manner prepare the ' cooked rice/ 
 put it in a pot well pressed down, and put it on the 
 head of a hermaphrodite, for he is neither man nor woman, 
 and send it to the king through a pathless jungle, for that 
 is not sending it by ' road.' " And they did so. The king 
 then inquired, " Who solved this riddle ? " and hearing that 
 it was the Pandit, he was very much pleased. 
 
 THE FIFTEENTH QUESTION, OR TEST ABOUT A 
 SAND-KOPE. 
 
 One day the king, intending to test the Pandit, sent an 
 order to the people of the East Market- town to this effect : 
 " The king is desirous of swinging in the royal swing ; the 
 old sand-rope has snapped, make a new one of sand, and 
 
3 2 UMMAGGA JATAKA 
 
 send it to us. If you do not do this, you will be fined a 
 thousand coins.' 7 The townsmen knew not what was meant 
 by this, so they consulted the Pandit, who reflected thus : 
 " This riddle also must be solved by a similar one." He 
 therefore replied, "Brother townsmen! fear not;" and 
 sending for two or three witty men who were fluent and 
 voluble, told them, " Go and tell the king : ' Sire ! the 
 people do not know the length of the sand-rope, nor 
 do they know whether it is thick or thin. May it please 
 your Majesty to send them a piece of about a span of the 
 old rope. They can then examine it, and see whether it 
 is thick or thin, and they'll then make one similar in length 
 and size, and send it to your Majesty.' If the king tells 
 you that there never was a sand-rope in his house, say, 
 ' How then can the people of the East Market-town make 
 a sand-rope and send it to your Majesty ?" The people 
 did as Mahausadha Pandit directed. The king hearing 
 this, inquired, " Who thought of this counter-question ? " 
 and having heard that it was Mahausadha Pandit, he was 
 very much pleased. 
 
 THE SIXTEENTH PUZZLE, OR THE TEST BY A TANK. 
 
 One day the king sent a messenger to the townsmen with 
 this order : " The king wishes to have some aquatic sport. 
 Send him therefore a tank covered with the five kinds of 
 lotuses, such as red, blue, white, &c. If you do not send, 
 you will be fined a thousand coins." Not knowing the 
 meaning of this, they informed the Pandit thereof. He, 
 thinking that this riddle must be met by a similar one, sent 
 for some men of voluble speech, and when they were 
 brought to him, he addressed them thus: "Make your 
 eyes as red as olinda seeds by disporting yourselves in 
 water, and go to the gate of the royal palace with your 
 wet hair, dripping garments, and bodies besmeared with 
 
UMMAGGA JATAKA 3 3 
 
 mud, taking with you yokes, goads, ropes, stones, and clubs. 
 Then send word to the king, saying that you have come 
 and are waiting at the palace gate. When the king gives 
 you permission, saying, * Let them come/ walk in and 
 say to him, * Sire ! inasmuch as your Majesty has ordered 
 the people of the East Market-town to send you a tank, 
 we brought one containing the five kinds of lotuses, and 
 suitable for your Majesty to disport yourself in. The 
 tank, which had lived a quiet life in the forest, seeing the 
 town with its watch-towers, ramparts, moats,*and gates, 
 trembled with fear, and breaking the ropes with which it 
 was secured, got back into the jungle. We beat it back 
 with stones and clubs, but could not stop it. May it please 
 your Majesty, therefore, to send a tank which your Majesty 
 is said to have brought over the other day from the forest. 
 We shall then yoke it to the other, and bring the two to- 
 gether.' The king will then tell you, ' I never brought 
 a tank over here, and never had occasion to send for a 
 tank to bring a new one yoked to it.' Then in reply you 
 must say, ' Sire ! how then can the people of the East 
 Market-town send a tank to your Majesty T ! So they did 
 as the Bosat bade them. The king then inquired, "By 
 whom was this difficulty solved ? " and having learnt that 
 it was by the Pandit, he was very much delighted. 
 
 THE SEVENTEENTH PUZZLE, OR THE TEST BY A "PARK." 
 
 Again one day the king sent command, saying, " We 
 are desirous of sporting in a park. Our park has become 
 old. The people of the East Market-town must send us a 
 new park, abounding with noble trees, full of flowers, such 
 as the campac, asoka, vakula, and tilaka." The Pandit, 
 thinking that this puzzle also should be solved by a 
 counter -puzzle, reassured the people, and sent several 
 eloquent men to the king, directing them to do the same 
 
 c 
 
34 UMMAGGA JATAKA 
 
 thing as was done in the aforesaid case of the " tank. }) 
 That day, too, the king was very much pleased, and 
 addressing Senaka Pandit inquired, saying, " Shall we 
 bring the Pandit over here?" Senaka being jealous of 
 the other's prosperity, said, "This does not betoken a 
 man to be a Pandit. Have patience, king." 
 
 The king on hearing the words of Senaka thought 
 to himself, " Mahausadha Pandit has been tried from the 
 time he was playing with sand [as a child]. He has 
 achieved success in solving the seven points, beginning 
 with the one about the piece of meat ; he has also solved 
 the difficult cases put before him by such able men as 
 my counsellors ; he has met the puzzles we sent before him 
 by counter-puzzles, and his solutions are like those of a 
 Buddha. Seiiaka would not allow me to have such a 
 Pandit brought to my court. Of what use is Senaka to 
 me? I shall go and bring the Pandit myself." Thinking 
 thus, he set out on his journey to the Eastern Market- 
 town where the Pandit was living, accompanied by a 
 great train of elephants, horses, &c. .The state charger 
 upon which the king rode tripped, and slipping into a 
 hole broke its leg. The king thereupon returned from 
 that place to the town. Senaka then went up to the 
 King Vedeha, who had returned after going only half 
 way, and addressed him, saying, " Sire ! did you depart 
 to the East Market-town with the object of bringing 
 Mahausadha Pandit here ? " And when the king said, 
 "Yes, Pandit, I did;" Senaka rejoined, "Sire! your 
 majesty took me for one who was of no service. In spite 
 of my asking you to have a little more patience, you went 
 in great haste, and at the very beginning of the journey 
 the state charger broke its leg." The king remained 
 silent on hearing the words of S&naka. 
 
 Again one day he asked Senaka, " Well, S&naka 
 Pandit, shall we get Mahausadha Pandit up here ? " 
 
UMMAGGA JATAKA 35 
 
 Senaka then replied, " If so, your majesty, do not go 
 yourself, but send a messenger to him to say, ' Pandit, 
 whilst coming to see you the king's state charger broke 
 its leg. Send us either a colt or its sire.' If he under- 
 takes to send a colt, he would come himself; if the sire, 
 he should send his father. This ivill be a test to us of his 
 wisdom." The king said, " Very well," and sent a mes- 
 senger, telling him as Senaka had directed. The Pandit 
 on hearing the words of the messenger thought to himself, 
 " The king wishes to see both myself and my father ;" and 
 going up to his father, and saluting him, said, " father ! 
 the king wishes to see both you and me. You go first, 
 accompanied by one thousand elder situs. And when you 
 do go, go not empty-handed, but take with you a sandal- 
 wood casket filled with new cow-ghee. The king will 
 then enter into conversation with you, and ask you to 
 choose a suitable seat for yourself and sit down. You 
 will then look round for one, and be seated. Whilst you 
 are engaged in conversation, I shall come in. The king 
 will receive me kindly and tell me also to look out for 
 a suitable seat and sit down. I will then look at your 
 face, at which sign you will rise from your seat and 
 say to me, ' Son, Mabausadha Pandit, take this seat.' 
 "When this is done, there will arise a question for us t 
 solve." The Situ said, " Very good," and repaired to 
 the palace in the way he was instructed by his son, and 
 sent word to the king that he had come to the palace 
 gate. And when the king sent for him he went into the 
 palace, saluted the king, and stood on one side. The 
 king spoke to the Situ, and asked, "Situ, where is your 
 son, Mahausadha Pandit ? " And he replied, " My ldJ^ 
 he will come a little later! 1 The king was pleased at 
 the words " will come," and said, " Look for a suitable 
 seat, and sit down." The Situ found a suitable seat, and 
 sat down on a side. In the meanwhile the great Bosat 
 
36 UMMAGGA JATAKA 
 
 dressed himself in all splendour, and being accompanied 
 by the thousand princes, came seated in a beautifully 
 decorated chariot. As he was coming he espied an ass 
 grazing on the bank of a trench, and he commanded his 
 strong men to seize the animal and tie up its mouth so 
 that it cannot make any noise. "Fix a cloth on your 
 shoulders," said he, "so as to form a bag ; put the ass 
 therein, and bring it concealed." These young men did 
 as the Bosat had bidden them. And the Bosat, followed 
 by the large retinue, entered the city with a splendour like 
 that of the god Sakra. And the people were not weary 
 of praising the Pandit, saying, " This, they say, is Mahau- 
 sadha, the son of Sirivaddhana Situ ; this, they say, is he 
 who brought a medicine in his hand when he was born ; 
 this, they say, is he who knew the meaning of so many 
 problems that had been propounded, and solved the ques- 
 tions." The Pandit on reaching the palace gate announced 
 his arrival to the king through the palace guard. The 
 king being pleased and delighted at the news of his arrival, 
 said to the man, " Let my son Mahausadha Pandit make 
 haste and come in." The Bosat then ascended the stair- 
 case, attended by the thousand young men, and having 
 entered the Audience Hall and saluted the king, stood 
 at a respectful distance. The king beheld the Pandit and 
 was greatly pleased, and after a pleasant talk said to him, 
 " Pandit, look out for a suitable seat, and sit down." The 
 Pandit then looked at his father's face, at which sign his 
 father rose up from his seat and said, " Pandit, take this 
 seat." The Pandit hearing the words of his father sat 
 on the seat which his father had vacated. Thereupon 
 Senaka, Pukkusa, Kavinda, Devinda, and other foolish 
 men who were there, seeing that the Pandit had made his 
 father rise from his seat, clapped their hands merrily and 
 laughed aloud, saying, " This foolish fellow is said to be 
 wise. He made his father rise from his seat, and seated 
 
UMMAGGA JATAKA 37 
 
 himself thereon. Surely it is not right to call him a wise 
 man." And the king was crestfallen. 
 
 Maha Bosat, seeing that the king was sad, inquired of 
 him, " What, my lord ! are you sad ? " The king re- 
 plied, saying, " Yes, Pandit, I am grieved. On hearing 
 about you my mind was pleased, on seeing you my mind 
 is displeased." The Pandit thereupon said, " What is the 
 reason that your mind, having been pleased by hearing 
 about me, is displeased by seeing me ? " " Because," said 
 the king, " you made your father rise up from his seat 
 and took it yourself." " What, my lord ! " rejoined the 
 Bosat, " do you say that in all cases the father is greater 
 than the son ? " The king replied, " Yes, Pandit, it is 
 so." To this the Bosat replied, " You sent word to me 
 to send you a colt or its sire." So saying he rose up from 
 his seat, and looking at the young men who brought the 
 ass told them, " Bring me the ass that you have brought." 
 And when they had brought it, he placed it near the feet 
 of the king, and inquired of him, saying, " My lord ! 
 what is the value of this ass ? " The king replied, " If 
 it be serviceable, it is worth about eight massas." " How 
 much then will a thorough-bred colt, begotten by this ass 
 in the womb of a Saindhava mare, be worth ? " inquired 
 the Bosat. The king replied, " It is invaluable." The 
 Bosat continued, " Why do you say so, my lord ? You 
 said just now that in all cases the father was greater than 
 the son ; if it be so, by your own statement the ass is a 
 nobler creature than the ajdnlya (thorough-bred ?) horse. 
 Now, my lord, have not your pandits clapped their 
 hands and laughed at me through their ignorance of even 
 this fact ? How wonderful is their wisdom ! Where did 
 you pick them up from ? " And treating the four pandits 
 contemptuously, the Bosat disclosed to the king the mean- 
 ing of the question regarding the ass, and said, " My lord, 
 if the father is in all cases superior to the son, then take 
 
38 UMMAGGA JATAKA 
 
 my father into your service ; but if the son is superior to 
 the father, then retain me." The king was overjoyed, 
 and all the assembly shouted in praise of the Pandit, say- 
 ing, "The Pandit has indeed solved the question well." 
 Thousands of people clapped their hands and waved their 
 turbans. The four pandits (Senaka, and the other three) 
 were put out of countenance. 
 
 [Now, there is no one who knows better the reverence 
 due to parents than the Bosat. And if it be asked, why 
 then did he make his father rise from his seat and assume 
 it himself, the answer is this : he did not mean any dis- 
 respect to his father, but wanted to solve the king's riddle, 
 viz., that the Bosat should send either a colt or its sire, 
 and wanted to make manifest his wisdom, and to take 
 the shine out of the wisdom of Senaka and the other 
 pandits.] 
 
 The king being pleased at the Pandit's solution of the 
 ass-riddle, took the royal vase of gold filled with a scented 
 water, and poured water on the Situ's hand, saying, " Enjoy 
 the East Market-town as a royal gift from me." And he 
 further commanded, saying, " Let the other thousand Situs 
 be submissive to Sirivaddhana Situ." Having done this the 
 king sent to the mother of the Pandit ear-rings, necklaces, 
 anklets, and all other ornaments which females wear. 
 Having been delighted at the Bosat' s solution of the ass- 
 riddle, he addressed the Situ, and said, " Situ ! give me 
 the Pandit Mahausadha, that I might bring him up as my 
 son." To this the Situ replied, " My lord ! the child is still 
 very young. Even to this day his mouth smells of milk. 
 He shall attend upon your majesty when he shall have 
 grown up." But the king continued his entreaties, saying, 
 "0 Situ! henceforward give up thy affection for the Pandit. 
 From this day forth he shall be my son. I am able to 
 support and protect my son. Go thy way now." And he 
 gave him permission to return home. The Situ thereupon 
 
UMMAGGA JATAKA 39 
 
 saluted the king, kissed his son Mahausadha Pandit, and 
 pressing him to his bosom kissed his head, and gave him 
 advice. The Pandit in return saluted the Situ with his 
 hands joined together, and said, " Father, do not give way 
 to anxiety," and sent him away. The king then asked 
 Mahausadha Pandit whether he would take his meals 
 in the palace or outside it. The Pandit thought thus : 
 " It were better that I should take my meals outside the 
 palace, inasmuch as my retinue is large." So he said, " I 
 shall take my food outside the palace." Thereupon the 
 king gave a suitable house to the Pandit, caused the 
 thousand noble youths and all their retinue to be provided 
 with means of subsistence, and furnished the house with 
 every requisite. The Pandit from this time forth lived 
 near the king, counselling him. 
 
 Now the king wished to try the (sagacity of the) Pandit. 
 There was a gem in a crow's nest on a palmyra-tree that 
 stood on the border of a tank not very far from the 
 southern gate. The reflected image of this gem appeared 
 in the tank, and people informed the king that there was 
 a gem in the tank. The king sent for Senaka, and said, 
 " It is reported that there is a gem in the tank. How shall 
 we get it ? " Senaka said, " king ! the best way to take 
 it is by emptying the tank of its water." The king 
 replied, "Then do so," and entrusted the work to Senaka. 
 Thereupon Senaka collected a great number of men, 
 removed the water and mud from the tank, and dug up 
 the earth at the bottom, but he could not find the gem ; 
 and when the tank was refilled the reflection of the gem 
 appeared again in the tank, and Senaka once more 
 removed the water and mud, and dug up the earth, but 
 could not find the gem. 
 
 The king then sent for Mahausadha Pandit, and said, 
 " A gem is seen in the tank. Senaka removed the water 
 and mud, and dug up the earth, but could not find it. 
 
4O UMMAGGA JATAKA 
 
 When the tank was refilled the gem appeared again. Can 
 you get this gem for me?" The Pandit replied, "My 
 lord ! that is by no means impossible. Come with me, 
 and I shall show you the gem." The king being pleased 
 at the words, "I shall show you the gem," thought to 
 himself, " We shall behold the wisdom of the Bosat to- 
 day," and went to the pond, attended by a great retinue. 
 The Bosat stood by the side of the pond, and looking at 
 the gem, knew that it could not be at the bottom of the 
 tank, but that it was on the tal-tree, and said, " My lord ! 
 there is no gem in this tank." Then the king inquired, 
 " Is not that which you see the gem ? " On this the 
 Pandit got down a pot of water, and said, " Look, my 
 lord ! the gem is seen not only in the tank, but also in 
 this pot." The king asked, " Where, then, can the gem 
 be ? " The Pandit replied, " My lord ! it is the reflection 
 of the gem that is seen in the pond as well as in this 
 pot. The gem is not in the pond ; it is in the crow's 
 nest on the top of this tal-tree. Send a man up and get 
 it down." The king sent a man up the tree as directed 
 by the Pandit, and had the gem brought down. The 
 Pandit took the gem into his hand and gave it to the king. 
 Many people praised the Bosat, and reviled S&naka, saying, 
 "When the gem was on the tal-tree, S&naka, like a 
 man who searches for his bow in a pot when he has left 
 it behind, got strong men to dig out this tank. If one is 
 wise, he should be like Mahausadha." 
 
 The king being pleased with the Bosat, presented him 
 with a necklace of pearls worth a lac of gold, which he 
 wore on his neck ; and to the thousand children he gave 
 a thousand strings of pearls, bidding them wear those orna- 
 ments when they came to serve him at the palace. 
 
 Here end the nineteen solutions of questions, cases, dc. , 
 beginning with that regarding the piece of meat. 
 
UMMAGGA JATAKA 41 
 
 Again, one day the king went to his park, accompanied 
 by the Pandit, when a chameleon, which lived on the top 
 of the arch at the gateway, seeing the king, got down 
 from the arch and prostrated itself on the ground. The 
 king perceiving it, asked Mahausadha Pandit, " What is 
 this chameleon doing ? " He replied, " My lord ! it is 
 paying respect to you." The king then said, " If this is 
 so, the homage it renders me shall not go unrewarded. 
 Give it some money." To this the Bosat replied, " My 
 lord ! it has no need of money ; something for food will 
 suffice." The king asked, " What does it feed upon ? " 
 " On flesh," was the Pandit's reply. " How much worth 
 of meat should it get?" asked the king. "Meat that is 
 worth about half a grain of gold." Then the king, saying, 
 " Half a grain of gold is no fit gift from a king," com- 
 manded a servant to buy and give the chameleon every 
 day meat worth two and a half grains of gold. The 
 man agreed to do so, and from that time supplied the 
 chameleon with meat. 
 
 Now it happened that on a Poya day, when no butcher was 
 to be found, this man searched for meat all over the town, 
 but not finding any, he bored a hole in the piece of gold 
 of two and a half grains weight, put a string through it, 
 and tied it to the neck of the chameleon. After this, and 
 in consequence of wearing the piece of gold, a proud spirit 
 rose within the chameleon. That day the king went again 
 to the park, and the chameleon, seeing the king approach- 
 ing, likened himself to his majesty in the pride of his 
 wealth, thinking to himself, " King Vedeha ! you are 
 not the only person who has riches. I also am possessed 
 of wealth," and so he did not get down from the arch, but 
 stayed on the top, shaking his head. The king, seeing 
 this act of the chameleon, addressed the Pandit in a stanza, 
 " Mahausadha Pandit ! this one does not descend from 
 the arch as it had done before. *What is the cause of 
 
42 UMMAGGA JATAKA 
 
 its pride?" The Pandit, suspecting that in consequence 
 of the abstention from slaughtering animals on Poya days 
 the king's servant had not been able to procure meat, and 
 must have therefore hung the gold round the neck of the 
 chameleon, replied in a verse, " This creature having re- 
 ceived a treasure of two and a half grains of gold, which 
 it could never have acquired before now, thinks, * King 
 Vedeha ! who has made the whole city of Mithila his 
 abode, and who wins the hearts of the people by the four- 
 fold way of giving gifts, pleasant words, beneficent policy, 
 and urbanity, you possess treasure in proportion to your 
 position, and I to mine. And being so, in what respect am 
 I inferior to you ? ' and therefore it despises you." Thus 
 the Bosat explained to the king this case of the chame- 
 leon. The king thereupon sent for the man whom he 
 had commanded to supply the chameleon with meat, and 
 inquired from him whether the statement of the Pandit 
 was correct, and the servant stated what had happened. 
 
 The king's faith in the Pandit's wisdom grew greater 
 and greater, and thinking, " This Pandit knew the mind 
 of the chameleon without consulting any one, even as a 
 Buddha would know," and gave him the revenue that 
 came in by the four gates. The king being annoyed with 
 the chameleon, thought of discontinuing the gift made to 
 it ; but the Pandit prevented the king from doing so, 
 saying, "It is not meet that maintenance once given 
 should be discontinued." 
 
 Here ends the case of the chameleon. 
 
 And again, a boy of Mithila, by name Pinguttaraya, 
 having gone to Taxila, studied the sciences under the 
 principal teacher of the place, and soon mastered them. 
 This boy, in returning all the books that he had borrowed 
 for study, said to the teacher, " I shall now bid you good- 
 
UMMAGGA JATAKA 43 
 
 bye." Now there was a custom that obtained in the 
 family of the teacher that if he should have a daughter 
 who had attained to womanhood, she must be given to 
 his eldest pupil. This teacher had a daughter as beautiful 
 as a goddess, and he told the youth, "My son, I shall 
 give you this daughter, and you may take her away." 
 Now this young man was an unlucky fellow, but the 
 young girl was very lucky. The sight of this maiden 
 did not excite his love ; but although he did not love her, 
 he thought, " I will not disregard the words of my master," 
 and so accepted the arrangement. The teacher gave his 
 daughter to the young man. At night the youth got 
 into the prepared bed and laid himself down to sleep. 
 As soon as the young lady followed him to bed he got 
 down from it, grumbling, and lay himself down on the 
 ground. The young woman then got down from the 
 bed herself and went towards Pinguttaraya, when he 
 again rose up and jumped into the bed. The Kumarika 
 thereupon jumped into the bed herself, and the youth 
 once more got down from it. A wretched unlucky fellow 
 can no more approach Venus than the earth reach the sky. 
 The damsel therefore remained in bed while the wretched 
 fellow slept on the floor. Having passed a week in this 
 manner, and as he could not disobey his master, he took 
 leave of him and set out on the journey homewards with 
 the young woman, although he bore no love towards 
 her. On their way no words passed between them. Dis- 
 pleased with each other, they reached the city of Mithila. 
 Pinguttaraya, who was very hungry, saw a dimbul-tree 
 close by the town laden with fruit, so he climbed up the 
 tree and began to eat them. The maiden, also being very 
 hungry, said, " Give me also some fruit." The youth said, 
 " Why, have you no hands and feet ? Climb up the tree 
 and eat them." As there is no suffering greater than 
 hunger, the girl climbed up the tree and began to eat the 
 
44 TJMMAGGA JATAKA 
 
 fruit. The young man seeing that she had climbed up 
 the tree got down at once, and covering the foot of the 
 tree with thorns, walked away towards the town, saying 
 to himself, " I have at last got rid of that wretched 
 woman." The maiden not being able to get down to the 
 ground, as there were thorns around the tree, had to 
 remain on the tree. 
 
 Now it so happened that late in the evening of the day 
 the king was returning home, riding on a well-decorated 
 elephant, after diverting himself the whole day at the 
 park. He saw the maiden on the tree, and he was at 
 once enamoured with her ; so he sent a servant to ask 
 her whether she had a husband or not. The girl said, 
 "My lord, I have a husband to whom I was given in 
 marriage by my parents, but he left me here alone on the 
 top of the tree and went his way." The man who had 
 been sent to inquire about this related the facts to the 
 king, who on hearing him said, " All things which have 
 no owner belong to the Crown." So he took down the 
 maiden from the tree, and placing her on the elephant, 
 took her to the palace and made her his queen by crown- 
 ing her on a heap of gold. The queen became the favourite 
 of the king, and increased his happiness. She was called 
 Udumbara Devi, as she had been discovered on an udum- 
 bara-tree. 
 
 After this the king caused the inhabitants of the subur- 
 ban city gate to clear and prepare the road for him to go 
 and enjoy himself in the park. Pinguttaraya also, accord- 
 ing to royal command, went to render service, and having 
 tucked himself up, set himself to work with a hoe. Before 
 the work was completed, the king set forth in a noble 
 chariot with Udumbara Devi and a great retinue to enjoy 
 himself in the park. Udumbara Devi happening to see 
 the wretch who could not prize a gift, smiled at him. 
 The king seeing the queen smile, angrily inquired of her, 
 
UMMAGGA JATAKA 45 
 
 " Why did you laugh ? " And she replied, " My lord ! 
 this man who is now employed in clearing the road is 
 the person who cherished me at first. He is the man 
 who sent me up the tree, and then blocked the foot 
 thereof with thorns. On seeing him I could not help 
 smiling, thinking to myself, this is the wretch who could 
 not appreciate a wife as fair as myself." The king there- 
 upon, drawing his sword from its scabbard, said, "You 
 speak falsely ; you smiled at some other person ; I will 
 kill you." The queen replied in terror, " My lord, may 
 it please your majesty to inquire of the pandits." Upon 
 this request the king inquired of Senaka, " Do you believe 
 what she has said ? " " I do not believe her, my lord ; 
 for what man would forsake such a woman as this ? " 
 rejoined S&naka. This reply alarmed the queen still more. 
 However, the king reflected further, and thinking, " What 
 does S&naka know ? I shall consult the Pandit Mahau- 
 sadha," put this question to him in verse, " Mahau- 
 sadha Pandit ! do you believe that there is any man who 
 would not love a beautiful and accomplished woman ? " 
 Hearing these words the Pandit replied, " My lord ! I do 
 believe it ; when a man is unfortunate, his ill-luck sepa- 
 rates him from love as the ocean does its opposite shores 
 from one another." The kiog, believing what the Great 
 One said, was reassured, and said to the Pandit, " 
 Pandit ! if you had not been here I would have lost to- 
 day this jewel of a woman by hearkening to the words of 
 the ignorant Senaka. It is you who have saved my queen 
 for me." And the king presented him with one thousand 
 massas. 
 
 Afterwards the queen affectionately addressed the king, 
 saying, " My lord ! it was on account of this Pandit that 
 my life has been spared. I beg, therefore, as a favour 
 from your majesty, that I may be allowed to treat the 
 Pandit Mahausadha as I would a brother." The king 
 
46 UMMAGGA JATAKA 
 
 replied, " Yes, my queen ! I grant the boon you ask." 
 " Then, my lord ! " said the queen, " from this day forth 
 my brother shall share all my dainties, and I would pray 
 as a further favour your Majesty's permission to send him 
 sweet food through the gates at all times and seasons." 
 " You may have that boon too," replied the king. 
 
 Here ends the case of the lucky maiden and the 
 unlucky man. 
 
 One day the king was walking up and down the terrace 
 of his palace after his midday meal, and saw through the 
 window a goat and a dog making friends with each other. 
 
 Now this goat was in the habit of feeding on the grass 
 that was thrown before the elephants before they began 
 to eat, and the elephant-keepers happening to see this, 
 beat the goat, and as it was running away, bleating, a 
 certain elephant-keeper ran after it and struck it full on 
 the back with a club. The goat with its back bent with 
 pain went and laid itself down by the side of the great 
 wall of the palace. That very day a dog, which fed itself 
 on the bones, meat, and other refuse of the royal kitchen, 
 when the cook, who had prepared and covered up rice and 
 curry, had gone out to wipe the perspiration from his body, 
 scenting the fish, meat, and other various dishes, could 
 stand- it no longer, and entering the kitchen, pushed off 
 the covers of the pots and pans, and began to eat the 
 food. The cook hearing the noise of the pots falling 
 entered the kitchen, and seeing the dog eating the meat, 
 closed the door, and beat him with stones and clubs. The 
 dog dropped the meat it had taken, and ran away howl- 
 ing. The cook, seeing the dog escape, ran after it and 
 struck it on the back. At this blow the dog, bending 
 its back, and drawing up one leg, as dogs always do 
 when beaten ever so much, ran to the spot where the 
 
UMMAGGA JATAKA 47 
 
 goat was lying down. Whereupon the goat asked the 
 dog, " Friend, you walk with your back bent. What 
 is the matter? Are you suffering from any pain in 
 it?" The dog in return inquired, "You, too, lie here 
 with your back bent. How is that ? Are you suffering 
 from any pain in your back?" Then the dog and the 
 goat related their experiences to each other. The goat 
 continued, "Well, can you enter the kitchen again?" 
 "No," said the dog; " I can never go there again. If I 
 were to go, I should lose my life." The dog then asked, 
 "Can you go to the elephant-shed?" And the goat 
 replied, " No, I cannot go there. If I were to go, I should 
 lose my life." Both of them then set about devising a plan 
 by which they could get their food. The goat said, " If we 
 two agree to act together, there is one expedient." The 
 dog asked what it was, and the goat went on explaining. 
 "Friend," said he, "henceforward you must go to the 
 elephant-shed. As dogs do not eat grass, the elephant- 
 keepers will not suspect you, knowing that dogs do not 
 eat grass. Then you steal a bundle of grass, and lay it at 
 the corner of the great wall. I too shall go to the kitchen; 
 and as goats do not eat meat, the cook will not suspect 
 me; and I shall then bring some meat for you to eat." 
 As both agreed that this stratagem would answer well to 
 help them to obtain food, they determined to carry it out. 
 
 So the dog went to the elephant-shed and brought a 
 bundle of grass and deposited it at the corner of the great 
 wall, while the goat went to the kitchen and brought a 
 piece of meat and placed it there. By means of this 
 device they lived happily. 
 
 The king on seeing the friendship of these two animals 
 thought, " I have seen a most unusual sight. These 
 animals seem to live in true friendship, although they 
 are natural enemies. I shall put a question to the five 
 pandits on this subject. He who does not answer my 
 
48 UMMAGGA JATAKA 
 
 question I shall expel from the city. On him who answers 
 it I shall confer favours, saying, ' There is none to equal this 
 Pandit.' However, there is no time to-day. When they 
 come to attend upon me to-morrow, I shall put the matter 
 before them." 
 
 With this intent, the king on the following day, when 
 the pandits came to attend upon him, put them the ques- 
 tion in a stanza, saying, " In this world certain animals 
 have such mutual distrust that they would not approach 
 within seven paces of each other. Two such naturally 
 hostile animals have become friends ; they go about to- 
 gether amicably, and with full confidence. Now, what is 
 the reason for this ? " And he added another stanza, and 
 said, " If you cannot expound this to me before noon, I 
 shall expel you all from this country. I have no use of 
 ignorant fellows." 
 
 Now, Senaka had taken the first seat, and Mahausadha 
 Pandit the last. Mahausadha considered what this ques- 
 tion meant, and not perceiving what it meant, he thought 
 within himself, " The king is too immature in understand- 
 ing to have thought this out by himself. It must have 
 been suggested to his mind by the sight of some occurrence. 
 If we get leave for one day, I shall find out what it means. 
 S&naka will somehow or other postpone answering it for 
 one day." 
 
 Senaka and the other three pandits, like unto men in 
 a dark room, could see no way of solving the question. 
 S&naka, therefore, looked at the Maha Bosat to gauge his 
 mind, and perceiving from the manner of his look that he 
 had not grasped the meaning, and would wish for one 
 day's time, and desirous of complying with his wish, he 
 laughed familiarly with the king, and said, " My lord ! 
 do you indeed mean to send us out of the country if we 
 should not be able to disclose the meaning of this question ? 
 We are not incapable of solving it ; but this is rather an 
 
UMMAGGA JATAKA 49 
 
 intricate question ; we do not wish to explain it at once in 
 public. We shall think it over alone, and then tell your 
 majesty. Grant us, therefore, a postponement." And 
 having regard to Maha Bosat, he added in a stanza, " In 
 a public assembly, wherein tbe loud noise of the people 
 creates one confused din, our thoughts are distracted, or 
 run in different channels. So we cannot answer this 
 question just now. Great king ! each of the five pandits, 
 when he has gone to enjoy the great boon of rest, will 
 concentrate his thoughts, and will in solitude think over 
 this question and then explain it to you." 
 
 The king, although dissatisfied at the words of Senaka, 
 thought, " Very well," and threatened them by the threat 
 of driving them out of the country if they should fail to 
 answer the question. 
 
 Thereupon the four pandits, Senaka and others, de- 
 scended from the palace, Senaka saying to his companions, 
 "The king has put before us a keen question. If we 
 should not be able to explain it, we shall suffer great 
 loss. You had better, therefore, enjoy a good meal and 
 thoroughly examine the question." Thus saying, he went 
 to his house. 
 
 Mahausadha Pandit also rose up from his seat, and 
 having approached Queen Udumbara, inquired of her, 
 saying, " queen ! where was the king during the greater 
 portion of yesterday or to-day ? " " The king was walking 
 up and down the terrace, looking through the window 
 while passing and repassing it," replied the queen. 
 Thereupon the Pandit reflected thus, " The king must 
 have seen something in that direction," and going thither 
 looked outside, when he, too, observed the strange conduct 
 of the goat and the dog, and concluding that this must 
 have given rise to the king's riddle, entered his own 
 room. The three pandits, Pukkusa and others, pondered 
 over the meaning of the question, but failing to discover 
 
 D 
 
50 UMMAGGA JATAKA 
 
 it, went to S&nakn, Senaka asked them, " Have you 
 fathomed the meaning of the question ? " They said, 
 " No." And S&naka said, " If so, you will be banished 
 from this country. What do you mean to do ? " They 
 then asked him, saying, " teacher ! have you found out 
 the meaning?" "I also thought over it in many ways, 
 but could not make out what it meant," said Senaka. 
 Then they all said, " If you could not make out its 
 meaning, how could we ? " 
 
 Thus these four pandits, Senaka and the other three, 
 not perceiving the meaning of the question, thought, "We 
 made a brave show like lions before the king, and came 
 away saying, ' If we get time for one day we shall consider 
 the question and disclose its meaning.' Now if we fail to 
 do so, the king will be angry ; what shall we do ? " And 
 being in great fear, they reflected, " If we ponder over the 
 meaning of this question for even six years without ceas- 
 ing, we should not be able to answer it. Mabausadha 
 Pandit must have ascertained the meaning by thinking 
 it over in hundreds and thousands of ways. Let us go 
 to him, without being proud." So they went up to him 
 and announced their arrival, and when they were told to 
 come in, they went to his palace, and after making appro- 
 priate inquiries as to his health, took their seats on one 
 side, and inquired of him, saying, " Mahausadha Pandit ! 
 have you found out the meaning of this question ? " " If I 
 do not know, who in the three worlds shall know it ; yes, 
 I have found it out," replied the Pandit. " If so, may it 
 please you to tell us also," continued the other pandits. 
 The Great One, who has compassion on all creatures, 
 thought, " Now if I do not tell these four fellows the 
 meaning of the question the king will expel them from 
 the country as being useless vagabonds, while me he will 
 reward with the seven precious gems, saying, ' There is no 
 such jewel as this Pandit/ But my compassion will not 
 
UMMAGGA JATAKA 51 
 
 let me act in this manner. So let not these fools perish 
 while there is a Pandit like me living." Moved with this 
 kind spirit towards them, he decided to tell them, and 
 ordering them to sit on low seats, with their hands up- 
 lifted in salutation towards him, and without telling them 
 what the king had really seen, he composed four stanzas, 
 one for each of them, and teaching them the Pali words, 
 only without telling them the meaning thereof, he sent 
 them away, saying, " When the king questions you, 
 answer him thus." 
 
 On the following day these four pandits and the Great 
 Bosat having gone to attend upon the king, saluted his 
 majesty, and sat upon the seats which had been prepared 
 for them. The king then asked Senaka Pandit, " S&uaka ! 
 have you found out the meaning of the question now ? " 
 Senaka replied, " My lord ! if I could not see its mean- 
 ing, who else could ? " to show his cleverness before the 
 Pandit, like one who places a puppet (Kolombu) before a 
 woman who has borne a child. And when the king said, 
 " If so, tell us ; " he cried, " My lord ! now hear me," 
 and recited the stanza taught him by Mahausadha Pandit, 
 the meaning of which is as follows : " Young lords delight 
 in goat-flesh ; it pleases them. They do not eat dog-flesh. 
 The goat and the dog, so widely different, have, however, 
 united in friendly confidence." Now, although Senaka 
 recited this stanza, he knew not its meaning. The king, 
 who understood its sense by reason of having seen the 
 incident, thought, " Verily, Senaka has explained the case. 
 I shall now question Pukkusa." He then asked Pukkusa, 
 who was seated second. " What," said Pukkusa, " am I not 
 a Pandit ? " and repeated the stanza that he had learnt. 
 Its meaning is as follows: "We cover the back of a 
 horse with goat's-skin to get a comfortable seat ; they who 
 desire such comfortable seats do not cover the horse's back 
 with dog-skins. Notwithstanding this difference, there 
 
52 UMMAGGA JATAKA 
 
 was a harmonious companionship between a goat and a 
 dog." But Pukkusa himself understood not the meaning 
 of the stanza, although he recited the words. The king, 
 however, who was aware of its meaning, thought, " This 
 man, too, has understood my question," and inquired of 
 Kavinda Pandit, who occupied the third seat. He, too, 
 recited the stanza that he had learnt. The meaning of 
 it is as follows : " The goat has twisted horns, the dog 
 has none. The goat eats grass, and the dog flesh. Not- 
 withstanding these differences, there arose a friendship be- 
 tween a goat and a dog." The king thinking, " This one 
 also knows the meaning of the question," inquired of 
 Devinda Pandit, who had taken the fourth seat. He, too, 
 recited the stanza that he had learnt. Its meaning is as 
 follows : " The goat eats grass and other herbs, the dog 
 does not eat them. What, then, does it eat ? It eats hares 
 and cats. In spite of these differences a companionship 
 arose between a goat and a dog." 
 
 When the four pandits, S&naka and the others, had 
 only recited to the king what each of them had learnt, 
 the king, without asking them the meaning of the stanzas, 
 as he had already understood them, inquired of Mahau- 
 sadha Pandit, the help of the helpless, the mine of mercy, 
 the liberator of mankind, who had taken the fifth seat, 
 " Pandit ! have you found out the meaning of the ques- 
 tion ? " He replied in a lion-like voice, " My lord ! who 
 that lives in the space between Avici and Bhavagra can 
 know it but myself ? " Thereupon the king said, " If 
 so, tell us." And he, saying, " My lord ! then hear me," 
 repeated two stanzas in order to show that he knew every 
 particular about the goat and the dog. The substance of 
 the verses is as follows: "This goat, which has eight 
 hoofs on its four feet, brings meat for the dog unknown 
 to any one ; and this dog, too, brings grass for the goat. 
 This service which the goat and the dog render to each 
 
UMMAGGA JATAKA 53 
 
 other for their mutual support the great King Vedeha 
 saw clearly when walking up and down the terrace." 
 
 The king, not knowing that the four pandits, Senaka 
 and the others, had learnt the meaning of the question 
 from the Great Bosat, said, "It is certainly a great 
 gain for me to have such pandits as these living in my 
 household," and so he treated them with great kindness, 
 thinking it right to mark his appreciation of their solution 
 of the question. And he said to them, " I am exceedingly 
 pleased with you for your clear solution of this question, 
 which you have so well explained. I will give to each 
 of you, who are certainly pandits, a chariot drawn by an 
 ' ajamya ' horse and a village plentiful in riches, grain, and 
 apparel." So he caused all these things to be given to the 
 five pandits. 
 
 Here ends the question about the goat. 
 
 The Queen Udumbara Devi, knowing that the four 
 pandits, Senaka and others, had learnt the meaning of 
 the question through Mahausadha Pandit, thought, " The 
 king has rewarded all the five pandits equally, like one 
 who makes no difference between Undu and Tala : my 
 brother Mahausadha Pandit should have been specially 
 rewarded," and so she went up to the king and asked him, 
 saying, " My lord ! who explained the question to you ? " 
 He replied, " My darling ! the five pandits." " My lord ! 
 from whom do you think did the four pandits, Senaka 
 and the others, learn it ? " inquired the queen. " I do 
 not know, my dear," replied the king. She then continued, 
 "My lord! what do the four pandits, Senaka and the 
 others, know? It was Mahausadha Pandit who taught 
 them the answers to the question, with the object of 
 saving the lives of these ignorant fellows. But you have 
 rewarded them equally. This is not right; you should 
 
54 UMMAGGA JATAKA 
 
 have rewarded Mahausadha Pandit over and above tbe 
 rest." Tbe king bearing tbis was tbe more pleased with 
 Mabausadha Pandit, inasmuch as be did not reveal tbe 
 fact that it was from him that the others knew tbe mean- 
 ing of the question. And with the view of rewarding 
 him largely, he thought, " Never mind, I shall put another 
 question to my son, and when he explains that to me I 
 shall reward him greatly." 
 
 After thinking of a suitable question for this purpose, 
 the king hit upon the " Sirimauda " question. And one 
 day, when tbe five pandits, who had come to attend upon 
 him, were seated conversing pleasantly, the king, who was 
 still pondering on the question, addressed Senaka Pandit 
 thus : 
 
 " Senaka ! I shall ask you a question." " Ask it, my 
 lord ! " replied Senaka. Then the king asked, " Do the 
 sages grant superiority to him who possesses wisdom 
 without riches, or to him who possesses elephants, horses, 
 and retinue without wisdom ? Suppose, Senaka, that one 
 with universal wisdom is poor, and the other with his 
 great retinue is foolish. Now, tell me which of these 
 appears to your mind to be the superior ? " Now, as this 
 question had been handed down for generations in Senaka's 
 family, the Pandit explained it at once to the king in these 
 terms : 
 
 " king ! ruler of the people ! all people, whether 
 they be wise or ignorant, versed in the sciences which 
 treat of horses or elephants, whether they be ignorant of 
 science, or be of warrior or Brahma caste, perform services, 
 even though unbidden, for him who possesses wealth, even 
 if he be of low caste. To him they are all submissive and 
 obedient. Therefore, I say that the wise man is inferior, 
 and the rich is superior." 
 
 The king hearing the words of Senaka, without speaking 
 to the other three (Pukkusa and others), said to Mabau- 
 
OIMAGGA JATAKA 55 
 
 sadha Pandit, who had taken the last seat of the five : 
 " Mahausadha Pandit ! the wise, the illustrious, the 
 one who knows all dharma in every way, to you I shall 
 now put the question. Which of these two do the sages 
 say is superior ? Is it the one who is wise and poor, or 
 the one who is ignorant and rich ? Consider, and tell me." 
 The Maha Bosat replied in a verse to this query of the king : 
 " An ignorant person, who thinks it a great thing when 
 be has obtained some treasure or gain, such as an appoint- 
 ment, commits the sin of taking away life and so forth, 
 and therefore, impeded in the path of virtue by the pride 
 of his wealth, he thinks only of this world, blinded to the 
 world to come by the false prospects which dazzle his 
 vision, and finally, in both worlds, whether it be that in 
 the future birth he is born in hell after sinning in his 
 frenzy, or when born again into this world he inherits 
 poverty, disgrace, and misery, the ignorant man is van- 
 quished and brought to nought. In view of this, I declare 
 that the wise man is superior, and the wealthy fool is 
 inferior." 
 
 When the Bosat had thus spoken, the king looked at 
 Senaka, and said, "How now, teacher? Mahausadha 
 Pandit says the wise man is superior." S&naka there- 
 upon replied, " My lord ! Mahausadha Pandit is but a 
 child. Even now the smell of milk issues from his mouth. 
 What does this child know ? " and brought forward an 
 argument by a stanza which said 
 
 " The knowledge of science or wisdom does not of itself 
 supply man with wealth and treasure, grain and food ; nor 
 does it give him sons and daughters, nor beauty, nor 
 wealth. Now, I shall give you an illustration. Look, 
 my lord, at that hideous, drivelling Gorimanda Situ. 
 Down both sides of his mouth the spittle falls, but he 
 possesses elephants, horses, retinue, and wealth, and lives 
 in happiness, favoured by the goddess of riches. He is 
 
56 UMMAGGA JATAKA 
 
 attended by glorious women. Seeing this, I say that a 
 man, although wise, is not superior unless rich ; a man, 
 although ignorant, is superior if rich." 
 
 If it be asked who this Gorimanda Situ is, he is a 
 Situ living in Mithila, possessed of eighty kelas of riches. 
 His form is not fit to look upon. He has no relatives, no 
 son, nor daughter. He does not know any science. When 
 he talks, saliva pours down from his mouth, and as it falls 
 it is wiped off with two full-blown lotuses, which are then 
 thrown into the street by two women fair as goddesses, 
 who stand on either side of him, dressed in their richest 
 garments. Now, when the toddy-drinkers require these 
 lotuses, they go on their way to the " Toddy Hall " to his 
 house, and say, " lord, Gorimanda Situ ! " Then the 
 Situ, hearing the words of the toddy-drinkers, says, 
 " What, my children ? " as he stands at the window. 
 When the Situ thus speaks, saliva pours down from both 
 sides of his mouth ; the two women, who stand on either 
 side, dressed in their best, wipe off the saliva with the blue 
 lotuses and throw them away. The toddy-drinkers then 
 pick these up, wash them, and go to the toddy-cellar, 
 wearing them. Such is the wealth of Gorimanda Situ. 
 Thus Senaka brought this forward as an illustration. 
 
 The king, hearing the words of S&naka, said, " Well, 
 Mahausadha Pandit ! what now ? " 
 
 To this Mahausadha Pandit replied, " O lord ! what 
 does Senaka know ? He is like a crow who picks up 
 and eats scattered rice ; he is like a dog who goes to eat 
 milk curds, regardless of the clubs that may fall on its 
 head ; he seeks only for riches to be enjoyed in this world, 
 and does not think of the clubs that may fall on his head, 
 which are punishments, in hell. Hear me, therefore, my 
 lord ! " and he quoted the stanza which said, " When the 
 ignorant one has obtained his happiness, he revels in it, 
 and is callous to merit. Because of this callousness, he 
 
UMMAGGA JATAKA 57 
 
 commits sin ; and distrained by grief for calamities that 
 befall his relatives, he goes utterly astray. Enjoying and 
 suffering both pleasure and pain, which the revolving 
 wheel of time brings, he writhes like a fish taken out of 
 water in summer and exposed to the sun. Seeing this, 
 I say that it is the wise man who is superior and not 
 the ignorant man, although he may be rich." The king 
 having heard the statement of the Mali a Bosat, inquired 
 of Seuaka, " How now, teacher ? " 
 
 Then Senaka replied, " My lord ! what does this fellow 
 know ? Leaving man aside, of all the trees in the forest 
 it is that which bears fruit that attracts birds." Speaking 
 thus, he brought forward the same argument by a stanza : 
 
 "The tree growing in the jungle which bears sweet 
 fruit is surrounded by all kinds of birds. Even so, the 
 rich person who is possessed of silver and gold, food and 
 raiment, is attended by many for their own personal 
 benefit. Seeing this, I say that he who is rich, although 
 ignorant, is superior, and the poor, but wise, man inferior." 
 The king hearing the words of Senaka said, " Son Mahau- 
 sadha Pandit, what now ? " 
 
 " Hear me," said the Bosat ; " the ignorant one, although 
 he commands influence, is not superior, for he extorts his 
 wealth from the people by acts of oppression, by blows 
 and bonds. Such an ignoramus, even while he groans in 
 the pangs of bitter repentance, is dragged off against his 
 will by Yamapallb to that dreadful hell, where he suffers 
 great torments. It is because of this that I say that 
 the wise, although poor, is superior, and the ignorant, 
 although rich, is not." 
 
 And again, when the king said, " Senaka ! what now ? " 
 Senaka Pandit replied, " Brooks, rivulets, streams, and 
 other running waters empty themselves into the river. 
 There they all lose their former names of brooks, rivulets, 
 and so forth. By the help of the union of these brooks, 
 
58 UMMAGGA JATAKA 
 
 streams, &c., the river runs on and enters the ocean, where 
 the river also loses its former name, and is called the 
 ocean. In this way all people depend upon the rich, and 
 even the very wise when they come into contact with the 
 rich lose their individual splendour as much as the river 
 which runs into the ocean. It is because of this that 
 I say that the wise man is not superior, but the rich 
 
 man is." 
 
 And again, when the king said, " Mahausadha Pandit ! 
 what now ? " the Pandit, saying, " My lord ! hear me," 
 brought forward another argument in a stanza : 
 
 " The great ocean has been brought forward as an 
 illustration. Now into this great ocean all kinds of 
 innumerable rivers and streams from different direction 
 fall the Ganges, Yamuna, Aciravati and this great ex- 
 panse of water is eternally studded with hundreds and 
 thousands of great billows, which dart against the shore, 
 and break against its impassable barrier. Even so, the 
 words of an ignorant person do not conquer those of the 
 wise. Even the rich, when in doubt as to important or 
 trivial matters, go to the wise man, although he is poor, to 
 have his doubts set at rest. Because of this, I say that the 
 wise is superior, and the ignorant, although rich, is not." 
 The king having heard what the Bosat had said, inquired 
 of Senaka, " Well, Senaka ! what say you now ? " Senaka, 
 saying, "Hear me, my lord !" continued to bring forward 
 another argument, thus: "Although a man has no self- 
 restraint, either physical or moral, yet if he has wealth 
 and followers, and if, attended by a retinue, he tells others 
 anything in a court of law, whether it will do them good 
 or harm in this world or the next, his words prevail in the 
 assembly because of his power. Even if this influential 
 mail should advise them to deprive owners of their rights, 
 or to do unlawful acts, Lakshmi (the goddess of wealth) 
 makes his words acceptable in the assembly. The wise 
 
UMMAGGA JATAKA 59 
 
 one caimot do this. Because of this, I say that the wise 
 man is not superior, but the rich man is." 
 
 And again, when the king said, "What now, son 
 Mahausadha Pandit!" the Pundit replied, " What does 
 this babbler know ? " and brought forward another argu- 
 ment by a verse, thus : 
 
 " When the ignorant one tells a lie for his own benefit 
 or for the benefit of some one else, he is publicly put to 
 shame, and in the next world he goes to hell. Because 
 of this also, I say that the wise is superior, and the igno- 
 rant, although rich, is not." 
 
 And again, S&naka brought forward another argument, 
 thus : 
 
 " If a man whose wisdom is as unlimited as the world, 
 but who for want of even a neli of paddy, rice or other 
 grain, or even half a massa of wealth, barely lives from 
 hand to mouth, takes his seat in the midst of the 
 assembly and says anything, his words pass unnoticed. 
 A person be he ever so wise is not attended upon by 
 Lakshmi, unless he is also rich ; but if a man is rich with- 
 out wisdom, she will be his companion. Therefore, the 
 wise man seems like a firefly before the blazing splendour 
 of the rich. Because of this, I say that the wise is inferior, 
 and the rich is superior." 
 
 And again, when the king inquired, " What, Mahausadha 
 Pandit ! " the Bosat continued his argument, saying, 
 " What does Senaka know ? He looks on wealth only as 
 a means of pleasure in this world, and does not regard the 
 torments of hell," and brought forward another argument 
 thus: "The high-minded sage will not lie even for the 
 sake of ruining another. He who strictly regards truth is 
 honoured among men, for they know that his words are good. 
 And because of his good speech he will in the next world go 
 to heaven. It is because of this that I maintain that the 
 wise is superior, and the ignorant, although rich, is not." 
 
60 UMMAGOA JATAKA 
 
 And again, when the king inquired, "What now?" 
 Senaka Pandit replied 
 
 " great king ! hear me. Elephants, horses, cattle, 
 buffaloes, and other riches, such as jewels, pearls, and 
 stones such gold ornaments as ear-rings set with stones, 
 bracelets, toe-rings, and so forth ; noble high-born dam- 
 sels fair as goddesses, and all the other ordinary retinue of 
 wealth exist to satisfy the bodily and mental desires of 
 the rich man. These do not fall to the lot of a poor man, 
 although he is wise. It is because of this that I maintain 
 that the rich is superior." 
 
 Thereupon the Pandit, saying, " What does this ignorant 
 Senaka know ? " continued his argument in a verse : 
 " Thoughtless actions, w r hich produce no good either in 
 this world or in the world to come, and foolishly speaking, 
 ignorant persons, are repudiated and discarded by Lakshmi, 
 as the snake casts off its slough. This shall be an illustra- 
 tion : In the first Kalpa, when the people did not know 
 whether sin was black or white (knew not sin), when the 
 years of man were many, there lived a king called C&tiya. 
 From his body the sweet scent of sandal-wood emanated, 
 and his mouth breathed the scent of lotus-flowers, and he 
 possessed the supernatural (iddhi) power of sitting in the 
 air cross-legged. He was constantly guarded by four gods 
 of Kama-L6ka, who watched over him incessantly night 
 and day. He was chief king of that Dambadiva, ten 
 thousand yadunas in extent, having an army of four hosts, 
 viz., innumerable troops of elephants, horses, &c. Because 
 of a lie spoken by this King C&tiya, powerful as he was, 
 the smell of sandal- wood which emanated from his body, 
 and the scent of lotus breathed forth, from his mouth, 
 ceased to exist, and foul vapours came forth from his 
 person. The four guardian angels who watched over him 
 on the four sides abandoned him and went away. He lost 
 his power of sitting cross-legged in the air, and whenever 
 
UMMAGGA JATAKA 6 I 
 
 he attempted to do so he fell down. Because of the lie he 
 told the earth gaped open, and he was enveloped as if by 
 a red cloak in the flames of fire which rose up from hell 
 and hurried him off alive to the place of torment. Now 
 this happiness of even this great person, who was guarded 
 on the four sides by four angels, did not avail to save Lim 
 when being drawn to hell owing to his ignorance ; he was 
 separated from it as far as the opposite shores of the ocean, 
 or as the earth and sky. Because of this, I maintain that 
 the wise is superior, and the rich is not." 
 
 After this the king inquired, " Well, Senaka, what have 
 you to say now ? " Then S&naka Pandit said, " What, 
 my lord, does this little boy know ? I have another 
 argument, which please hear ; " thinking to himself, " I 
 shall either silence the Pandit, or shall refute any reply 
 he may make," and brought forward his reasons in a stanza, 
 thus : " When your majesty is in doubt concerning any- 
 thing that requires a wise decision, your Majesty says, ' Call 
 Senaka and other pandits/ And we five pandits, wise as 
 we are when brought before you to dispel any such doubt, 
 salute your Majesty with hands uplifted, humbling our- 
 selves before you. Your Majesty rules over us and your 
 other subjects by reason of your power and glory, as 
 Sakra Deva Kaja subdues the power of the gods of both 
 worlds who follow in his train. Now, if the wise is 
 superior, then your Majesty should be subservient to us, 
 because your Majesty is led by our counsel; but as this 
 is not so, I still maintain that the wise man is not 
 superior, but the rich is." The king hearing Senaka's 
 argument reflected, "Verily the argument just brought 
 forward is excellent. I wonder whether my son Mahau- 
 sadha Pandit will be able to bring forward another argu- 
 ment to refute this," and inquired of the Pandit, " Well, 
 Pandit ! what do you say now ? " 
 
 [Now there was none in the whole of Dambadiva except 
 
62 UMMAGGA JATAKA 
 
 the Maha Bosat who could refute this argument of Senaka 
 Pandit, and therefore] the Bosat, with his incomparable 
 wisdom, dear as glass, brought forward another argu- 
 ment, saying, " My lord ! what does this ignorant Senaka 
 know ? He regards only wealth, which is enjoyed in this 
 world ; of the power of wisdom, he knows nothing. Hear 
 from me, my lord, of the power of wisdom." And he 
 recited a stanza which said, "When a question arises 
 which the wise only can determine, the rich ignorant 
 person is no better than a slave of the wise man. Even 
 when the wise man frees from all doubt such intricate 
 points and knotty questions as can be solved only by 
 wisdom, the ignorant fellow cannot even comprehend his 
 words, but his mind wanders about as a blind steer goes 
 astray. It is because of this that I always maintained 
 that the wise is superior, and the rich is not." 
 
 Thus the Bosat made his reply, scattering (the wealth 
 of wisdom) like one displaying the seven treasures from 
 seven mountains, or (the highness of his intellect) like the 
 disc of the full moon held on high. 
 
 When the Bosat described the power of wisdom thus, 
 the king addressed S&naka and said, " Well, Senaka, if 
 you can, reply to this." 
 
 Like the man who with false pride tries to maintain 
 himself by scraping the planks of his granary after he has 
 consumed all the paddy that was stored therein, S&naka, 
 who had exhausted all the arguments he had learnt, find- 
 ing that he had no answer to give, bent his head, and 
 murmured against the king in his head. 
 
 No\v, if Senaka had made any reply, a thousand stanzas 
 would not have sufficed to relate this Ummagga Jataka. 
 And when the Bosat saw that Senaka had no other argu- 
 ment to bring forward, he described wisdom by a verse, as 
 though he were suddenly pouring forth a mighty flood, or 
 turning the celestial river towards the earth. 
 
UMMAGGA JATAKA 63 
 
 " Verily, my lord ! Buddbas and Pase Buddhas, Arahats, 
 and other sages, have all praised wisdom as being the 
 highest good. It is because of the ignorant of the igno- 
 rant, all fascinated by wealth, that men have fallen victims 
 to its charms, and maintain that wealth is superior to 
 wisdom. To all persons versed in wisdom, and who know 
 this world and the world to come, this glory of riches is 
 like the dead body of a worm, but wisdom certainly is 
 incomparably fair ; and therefore, my lord ! riches can no 
 more surpass wisdom than the great ocean its containing 
 shores." 
 
 Hearing this the king, pleased with the explanation of 
 the matter, said, " You have explained this question to us 
 as a Buddha would. As I am satisfied with your explana- 
 tion of the question, I will present you with one thousand 
 oxen, one well-trained royal elephant, fully equipped, six 
 chariots, ornamented in all splendour, drawn by ajaniya 
 horses, and sixteen villages abundant with grain, giving 
 annually an income of one lac of pieces of gold from 
 each ; " and ordered them to be given to him. 
 
 Here ends the Sirimanda question. 
 
 From this day forward the glory of the Maha Bosat 
 increased like the waves of the milky ocean. All his 
 wealth was controlled by his sister, Udumbara Devi. 
 When the Bosat attained his sixteenth year, Udumbara 
 Devi thought, " My brother has come of age ; his power 
 is very great ; he should have a wife of a ca^te equal to 
 his own," and she informed the king of this view. The 
 king was pleased, and said, " Very good, my dear. Tell 
 the Pandit of it." Thereupon the queen informed the 
 Maha Bosat of her intention ; and when the Pandit agreed, 
 saying, "Very well," the queen continued, " If so, brother, 
 shall we bring a maiden for you from a suitable family ? " 
 
64 UMMAGGA JATAKA 
 
 Then the Maha Bosat reflected, " Now, her Majesty may 
 obtain an unsuitable wife for me. I will therefore go 
 myself and look for one." He therefore said, "May it 
 please your Majesty not to tell the king for a few days for 
 what purpose I have gone away. I shall look for a suit- 
 able wife, and when I find one I shall inform you." The 
 queen agreed, saying, " Very well," when the Maha 
 Bosat, after bidding her farewell, entered his house and 
 / told his bosom friends his intention ; then, taking with 
 him a tailor's implements, he disguised himself and de- 
 parted through the northern gate into the North Market. 
 Now at that time there was a certain ancient but im- 
 poverished Situ family living in the North Market-town. 
 There was in that family an only daughter, called Amara, 
 whose face was fair to look upon. She possessed all 
 womanly graces and virtues ; she was also very fortunate. 
 Now it happened that on this very day the maiden having 
 boiled water-gruel started off to go to the field where her 
 father was ploughing, and pursued her way along the road 
 on which the Maha Bosat was travelling. When he saw 
 her approaching, he thought, " This is a fair maiden. If 
 she has no husband, she will be a fit wife for me." On 
 the other hand, Amara Devi also on seeing the Maha Bosat, 
 reflected, " If I lived in the house of such a man as this I 
 could restore the position of my family." After this the 
 Maha Bosat thought to himself, " I do not know whether 
 she has a husband or not, I shall therefore ascertain the 
 fact from her by means of signs. If she is wise, she will 
 understand what I ask by these signs." And when at a 
 distance he bent his fingers and clenched his fist. Amara 
 Devi, too, knowing the meaning of the sign made by the 
 Bosat that he was inquiring from her whether she had a 
 husband or not, extended her fingers. Thereupon the 
 Maha Bosat, finding that she was not married, stepped 
 near her, and asked her, " What is your name, friend ? " 
 

 UMMAGGA JATAKA 65 
 
 " Sir! my name is that which never existed, does not exist, 
 and never will exist in this world." " No creature born 
 in this world is immortal, therefore there is no such name 
 as Amara (undying). Can that be your name ? " inquired 
 the Bosat. " Yes, sir ! " she replied. " Friend ! to whom 
 are you taking this water-gruel." " To the first god." 
 "Is it to your father that you take the water-gruel ? " 
 " Yes, sir ! it is to him." " What is your father doing 
 there ? " " He is making one into two." " Making one 
 into two means ploughing. Is he ploughing there, friend ? " 
 " Yes, sir ! " " Where is your father ploughing ? " " In 
 that place from which there is no return." " The place from 
 which there is no return is the burial-ground. Friend ! 
 is he ploughing near a cemetery ? " " Yes, sir ! " " Well, 
 friend, when will you return ? " " If it comes, I shall not 
 come ; if it does not come, I shall come." " Friend ! is 
 your father ploughing on the other side of a river ? For 
 what I understand is this : if the river water comes 
 down you will not come ; if not, you will." " Yes, 
 sir ! " she replied. After they had thus spoken, Amara 
 Devi offered him some water-gruel, saying, " Sir ! 
 drink this water-gruel." The Bosat thinking it is 
 ungracious to refuse the first task imposed on one, 
 said, " Yes, I will drink." Then Amara Devi took the 
 pot of gruel from her head and placed it on the ground, 
 while the Bosat reflected, "Now, if this maiden gives me 
 the gruel without first washing the jar and giving me 
 water in it, I shall forsake her at this very place." But 
 Amara Devi, having filled the jar with water, gave it to 
 him, and after placing the empty jar on the ground with- 
 out giving it into his hands, stirred the pot of water-gruel, 
 and filled the jar with it. However, there was not suffi- 
 cient rice in the gruel. The Bosat therefore said, " What, 
 friend ! this gruel is very weak." And she replied, " We 
 did not get water." " What ! when your field was in 
 
 E 
 
66 UMMAGGA JATAKA 
 
 blossom it had no water?" continued the Pandit. "Yes, 
 my lord ! it is so," she replied. 
 
 Thus keeping a part of the water- gruel for her father, 
 she gave the rest to the Bosat. After drinking it and 
 washing his hands and mouth, he said to her, " Friend ! I 
 shall go to your house. Tell me the way." Amara Devi 
 saying, " Very well," told him the way to her house thus : 
 "Take this road, and when you enter the inner village 
 you will see a certain boutique where they keep for sale 
 balls of dough made of flour and sugar. Proceed a little 
 further till you see another boutique where they sell water- 
 gruel. When you reach this spot and go a little further 
 you will see a kobollla-tree in full blossom. When you 
 reach that tree take the road which is towards that hand 
 by which you eat. Do not take the road that lies towards 
 the hand with which you do not eat, or in other words, 
 take the southern road. This way (or this market-town) 
 will lead you to my parents' house ; you had better find 
 the way I have just indicated." 
 
 Here ends the case of the path which was not definitely 
 
 pointed out. 
 
 Thus Amara Devi, having directed the Bosat, went on 
 her way with the water-gruel for her father, and the 
 Bosat went to Amara Devi's house by the way she had 
 told him. After this the mother of Amara Devi, seeing 
 the Pandit, offered him a seat, and asked of him, " Son ! 
 can I offer you any water-gruel to drink 1 " And he re- 
 plied, " Mother ! our sister Amara Devi gave me some 
 water-gruel to drink." At this the mother of Amara Devi 
 thought, " This person must be one who has come here for 
 the sake of my daughter." And the Bosat, noticing the 
 
UMMAGGA JATAKA 67 
 
 poverty of the family, said to her, " Mother ! I am a tailor. 
 Have you got anything to be stitched ? " " Son ! " she 
 continued, "there are pillows, torn clothes, and other things 
 to be stitched, but I have not got the means to get them 
 sewn." He then replied, " Mother! there is no need of 
 money. Bring them; I will stitch them." Thereupon 
 the mother of Amara Devi brought and gave him some 
 torn clothes she had to be mended. Thus he mended all 
 the clothes and other necessaries which the villagers 
 wanted to be repaired, for all things undertaken by a 
 virtuous man always succeed and prosper to his satisfac- 
 tion. Then he said to Amara Devi's mother, " Mother ! 
 publish this in every street." And she made it known 
 all over the village ; and the Bosat, completing all the 
 tailoring work as soon as it was brought, earned one thou- 
 sand massas that very day. Amara Devi's mother having 
 cooked the mid-day meal for the Bosat to eat, inquired of 
 him, " Son ! how much rice shall I clean for dinner ? " 
 And the Bosat replied, " Mother ! cook sufficient for all 
 in the house." She then cooked rice, making it well 
 flavoured and seasoned. 
 
 Amara Devi returned home carrying on her head a 
 bundle of firewood, and in the fold of her dress a sheaf of 
 leaves from the jungle, and setting down the bundle of 
 firewood near the front door, entered the house from the 
 back door. Her father returned home when it was getting 
 dark. Sundry tasteful dishes were provided for the 
 Bosat. Amara Devi having waited on her parents, par- 
 took of food herself, and after they had finished eating, 
 the daughter having washed and anointed the feet of 
 her parents, performed the same services for the Bosat. 
 And the Pandit lived there for a few days, with the 
 object of observing and learning the character of Amara 
 Devi. 
 
 Now one day the Bosat to test her said to Amara Devi, 
 
68 UMMAGGA JATAKA 
 
 " Amara Devi, my dear ! take about half a seer of rice, 
 and with it cook me some gruel, rice, and cake." She 
 without saying, " How can I cook so many things with 
 only half a seer of rice," was willing to do as she was 
 bidden, and saying, " Very well, I shall do as you wish," 
 cleaned half a seer of rice, boiled the whole grains, made 
 water-gruel with the broken grains, and with the rice- 
 dust prepared cakes and all other suitable sweetmeats. 
 She gave the Maha Bosat water-gruel and cakes. As 
 soon as he took a mouthful of this water-gruel, such was 
 its sweetness that all nerves of the palate were affected by 
 it ; but to try her he spat out the mouthful of water-gruel 
 he had taken, saying, " Friend ! since you do not know 
 how to cook, why did you waste my rice ? " Amara Devi, 
 without taking offence, gave him the cakes, saying, "My 
 lord ! if the water-gruel is not good, eat these cakes." 
 As soon as the cakes were tasted, such was their sweet 
 flavour that his sense of taste was overpowered by it. As 
 before, he spat this out. Even this did not provoke the 
 maiden, for she then gave him rice, saying, "If it is so, 
 take this rice." "When a little of it was placed in the 
 mouth, all the palatal nerves were titillated. 
 
 Now the Bosat, as if in anger, said, " If you do not 
 know how to cook, why did you waste the substance I 
 earned with difficulty ? " He then mixed all the three 
 courses together, and smearing her head and body with 
 them, told her to stand near the door in the sun. Amara 
 Devi without the least anger said, " Very well," and stood 
 near the door in the sun. Then Maha Bosat finding 
 that there was no pride in her, said, " Friend ! come 
 here." She, for her part, without waiting to be bade a 
 second time, came to him at once. When the Bosat left 
 the city he had brought with him one thousand massas 
 and a fine kasi cloth in his betel-bag. This he took out, 
 and placing it in the hands of Amara Devi, said, "Friend ! 
 
UMMAGGA JATAKA 69 
 
 go with your mother, and after bathing come to me 
 dressed in this." She did as he bade her. The Pandit 
 then gave all the massas he earned by tailoring, and also 
 those he brought with him, to Amara Devi's parents, and 
 comforting the old people he said, " Take no thought of 
 your livelihood," and led Amara Devi away with him 
 into the city. With the view of testing her further he 
 kept her in the house of the gate-keeper, and telling the 
 gate-keeper's wife of his plan, he went to his house. Then 
 he sent for two of his men, and giving them a thousand 
 massas, said, " I brought and left a woman at such a 
 house ; take these thousand massas with you, and test her 
 fidelity." So saying, he despatched them. They went 
 there as the Bosat had bade them, and offered her the 
 thousand massas to tempt her. Amara Devi thus replied, 
 "This thousand massas are not worthy to wash my 
 husband's feet," and rejected their proposal. These 
 men went and informed the Bosat of it. But the Bosat 
 sent these men three times over, and even at the third 
 time she did not accept their proposal. He, there- 
 fore, on the fourth occasion told them to bring her by 
 force. They then went and brought her against her wish. 
 Amara D&vi (when brought before the Bosat) could not 
 recognise the Maha Bosat, as he was arrayed in his state 
 robes, and she smiled and wept as she looked at him. 
 The Pandit inquired of her the cause of her smiling 
 and weeping. To this Amara Devi replied, " My lord ! 
 when I saw your divine splendour, and realised that it was 
 not undeserved, I reflected that the merit you have gained 
 by virtuous acts in your former births was inconceivable, 
 and I smiled with joy. I wept through love for you 
 when I thought that you would now scorn my words, 
 and by seducing women maintained and protected by 
 others, or by committing adultery, you might go to per- 
 dition in a future birth." The Bosat having tried her 
 
70 UMMAGGA JATAKA 
 
 and found out that she was a pure-minded woman, sent 
 her back to the place from which she was brought, saying, 
 " As she does not believe me, keep her in the same place 
 whence she was brought." And again assuming the dis- 
 guise of a tailor he went to her that very night, slept 
 there, and early on the following morning he returned to 
 the palace, and informed Udumbara Devi that he had 
 brought a suitable Kumarika to be his wife. The queen, 
 having informed the king about the matter, decorated 
 Amara Devi with all a woman's ornaments for the feet, 
 ears, neck, and hands, and placed her on the great dais. 
 Then by the royal command the great city of Mithila, 
 seven yodunas in extent, was variously decorated with 
 gilded flags, and she was placed in an upright posture 
 in a splendidly adorned state chariot, so that all the 
 populace might easily behold her beauty ; for they feared 
 that if she reclined, none of the citizens would see whether 
 she was dark or fair, puny or well-formed, and thus 
 attended by a great procession, like a young goddess 
 attended by crowds of gods, she was escorted through 
 the streets of the town to the house of the Maha Bosat, 
 where she plighted her troth, and was given in marriage 
 to him. On the wedding-day of the Bosat the king sent 
 him various and numerous presents, none worth less than 
 a thousand pieces of gold. Among the citizens of Mithila, 
 from the king and his courtiers down to the cow-herds, 
 there was not one who did not bring with him one or more 
 presents. Amara Devi divided the presents sent by the 
 king into two equal shares, and returned one half to the 
 king, retaining the other half. Thus she divided all the 
 presents sent to her, even those sent by Udumbara Devi, 
 into two equal parts, and returned one half, keeping the 
 other. In this manner she won the hearts of all the 
 citizens of that great city, Mithila, in one day, even in 
 one second. From this time forward the Bosat, who is 
 
UMMAGGA JATAKA 
 
 precious as the apple of the eye to the three worlds, lived 
 in happiness with Amara Devi, instructing the king in 
 things temporal and spiritual. 
 
 Here ends the question of the wife. 
 
 One day when the three pandits (Pukkusa and others) 
 came to Senaka, he addressed them thus : " friends ! 
 we cannot now rival Mahausadha Pandit, the cultivator's 
 son. He has now taken to wife a woman even cleverer 
 than himself. We must tell something to the king to 
 discredit this fellow with him." And they replied, " 
 teacher, what can we do ? Do you propose a good way 
 yourself." "Don't trouble about the past, there is an 
 expedient for the future. I shall steal the gem in the 
 king's diadem. Pukkusa ! you steal the king's golden 
 necklace ; you, Kavinda ! steal the robe with which the 
 king covers himself; and you, Devinda! steal the king's 
 golden sandals." Thus bhese four treacherously removed 
 the four treasures from the king's palace. Afterwards 
 Senaka said, " We must now send these treasures to 
 the residence of the cultivator's son without letting many 
 people know about it." So first of all Senaka placed 
 the gem which he had stolen in a pot of Mora fruit, 
 which he entrusted to a girl, saying, " If any one else ask 
 you for the pot of Mora, do not give it ; but if they offer 
 to buy it at Mahausadha Pandit's house, give them the 
 whole pot without taking any money." This girl having 
 gone to the house of Mahausadha Pandit, walked up and 
 down without going further on, saying, " Buy Mora, buy 
 Mora." Amara Devi, who was standing near the door, 
 seeing the behaviour of this girl, thought, "This girl 
 without going anywhere else walks up and down here. 
 There must be some reason for this," and having made 
 
72 UMMAGGA JATAKA 
 
 signs to her servant girls who were in the house, she 
 sent them away, and herself addressed the girl. " Friend I 
 come here ! I will buy Mora." And when the girl 
 came near her she called out to her servant girls, but 
 they did not come to her, pretending, as she had ordered 
 them, that they did not hear her. Amara Devi therefore 
 sent this girl, saying, " Go and tell my servant girls to 
 come here," and put her hand into the pot, when she 
 discovered the gem that was in it. Amara Devi then 
 asked the girl who came to her, " Friend ! whence did 
 you come ? " And she replied, " I am the servant girl 
 of Senaka Pandit." And inquiring after her mother's 
 name, she continued, " Then give me some Mora." The 
 girl replied, " Mother ! if you require Mora, why should 
 I want payment? Take the pot and all." "If that too 
 is so," Amara Devi continued, " you may go," and sent 
 her off. She then wrote on a leaf that on such a day 
 of such a month Senaka sent her the gem of the king's 
 diadem as a present by such a person, the daughter of 
 such a servant woman. Pukkusa Pandit also sent the 
 golden necklace in a karandu of sandal flowers. Kavinda 
 
 O 
 
 Pandit sent the blanket in a pot of vegetables ; and 
 Devinda Pandit, the pair of golden slippers in a bundle 
 of straw. And Amara Devi received what all those 
 people sent her, keeping a note of the date and the 
 name of the person by whom they were sent, and re- 
 lated the whole matter to Maba Bosat. Thus the four 
 pandits (Senaka and others) having subtly sent the four 
 treasures to the house of the Maha Bosat, went to the 
 royal palace and addressed the king thus : " What, my 
 lord ! will you not wear the gem which adorns your 
 diadem ? " "I shall wear it. Bring it," was the king's 
 reply. The gem was searched for in the treasury, but 
 it was not found. About the other things, too, they 
 proceeded in the same fashion ; for they went up to the 
 
UMMAGGA JATAKA 73 
 
 king again, and asked him, " Do not you intend wearing 
 them?" The king replied, "Yes, pandits! I shall. 
 Bring them." These things, too, were not to be found 
 in the treasury. Thereupon each of the four pandits 
 said to the king, "Your ornaments are in the house of 
 Mahausadha Pandit. He wears them, my lord ! The 
 son of the cultivator is an enemy of your Majesty." 
 Thus they discredited the Pandit with the king. The 
 Maha Bosat's well-wishers related these matters to him ; 
 and he thereupon went to the court to see the king 
 and ascertain the truth. The king, who was incensed 
 against the Pandit by the words of Senaka and the 
 other wicked men, declined to grant him an audience, 
 declaring that it would be useless to see him. The 
 Pandit, perceiving that the king was angry, indicated 
 to Amara Devi that it was time to flee, and escaped out 
 of the city in a humble disguise to the South Market- 
 town, where he lived in the house of a potter, following 
 that handicraft. And now the Maha Bosat's flight was 
 noised abroad all over the city ; and the four pandits 
 (Senaka and others) hearing that the Pandit had gone 
 away, each, without the knowledge of the other, sent 
 letters to Amara Devi, saying, " Be not sorry. Are we 
 not pandits ? " Amara Devi took all the letters the four 
 pandits (Senaka and others) had written to her, and 
 sent word to each of them, saying, " Come at such a 
 time." These people, who lived separately, came to her 
 as soon as they woke up ; and as soon as they arrived 
 she had them seized and bound so that they could not 
 move, caused their hair to be cut, and cast them into 
 an old bathing house, when she tortured them, and 
 finally had them tied up in bags of matting and rattan. 
 She then sent word of this to the king, to whom she 
 caused the four pandits and the four treasures they had 
 sent to her to be conveyed. Afterwards she went to the 
 
74 UMMAGGA JATAKA 
 
 palace, saluted the king, and standing at some distance, 
 addressed him thus : " My lord ! Mahausadha Pandit is 
 not the thief; these are the four persons who stole your 
 treasures. Of these it is Senaka who stole the gem, 
 Pukkusa who stole your golden necklace, Kavinda who 
 stole your royal robe, and Devinda who stole the pair 
 of golden slippers. On such a day of such a month 
 these four pandits sent me these treasures as presents, to 
 corrupt me, by such a one, the daughter of such a person. 
 See, my lord, the notes I made. My lord ! may it please 
 your Majesty to accept these treasures which belong to 
 you." Thus saying she saluted the king and went away. 
 The king, because of the anxiety he felt at the departure 
 of the Maha Bosat, and because he had no other pandit 
 but these four, said to them, "Bathe yourselves and go 
 home," and uttered no word of reproof. 
 
 Now the goddess who resided in the Koyal Parasol 
 missing that day the melodious sound of the Maha Bosat' s 
 discourse, which displayed his noise sweet as the nightin- 
 gale's, wondered at the cause, and when she had discovered 
 it, reflected, " I shall find an expedient to get him back." 
 So at midnight, showing half her body above the Eoyal 
 Parasol, she recited the four stanzas of the Devata 
 Prasna, putting the king a question in each. The king 
 not understanding them, obtained one day's time to answer 
 her in order to consult his pandits (Senaka and others), 
 and on the following day he sent a message to the pandits 
 to come to him ; but they sent back word to say, " We are 
 ashamed to show our shaven heads in the streets." The 
 king thereupon got four skull-caps made, and sent them 
 to the pandits, saying, " Put these on your heads and 
 come to me." [They say that it is from this time that 
 headgear came into use.] Wearing these caps the pandits 
 came to the palace, saluted the king, and sat on the seats 
 which had been prepared for them. The king then said, 
 
UMMAGGA JATAKA 75 
 
 " S&naka ! last night at the middle watch the goddess 
 who resides in the Eoyal Parasol put me a question : I 
 do not know its meaning," and recited the first stanza. 
 
 Senaka hearing this stanza, saying, "Kin hanti, kan 
 hanti," stammered out whatever came first, but could find 
 no solution. The others, too, having nothing to say, hung 
 their heads. The king, who was distressed in mind when 
 questioned on the following night by the goddess as to 
 whether he had ascertained the meaning of the four ques- 
 tions, replied, " I put them before the four pandits, but 
 they themselves could not find out the meaning." The 
 goddess then frightened the king, saying, " What do all 
 these fellows know ? There is no one but Mahausadha 
 Pandit who can solve this question. Now, if you do not 
 send for him and get this question solved by him, I shall 
 cleave your head into seven parts with this glittering 
 sword." And continuing, " king ! it is not good to 
 blow fire-flies when you require fire, or to milk the horn 
 when you require milk," she explained to him these matters 
 regarding the " Kajjbpana question." 
 
 " If a person wandering in search of fire which he lacks 
 covers a fire-fly with pieces of cow-dung and dried leaves 
 which he has crumbled with the foolish idea that it will 
 set fire to the heap, he will obtain no fire, even if he 
 kneels on the ground and blows it till his eyes burst ; 
 even so one ignorant as the brute beasts obtains no 
 profit for himself, for he has no means to do so. By 
 maligning enemies, too, people gain an advantage. Even 
 the king ascends his throne and prospers by gaining over 
 the chiefs of the people, and obtaining the counsel of 
 friends who wish him well. You who are in this posi- 
 tion will not prosper after driving away such a wise 
 councillor. Now you are blowing fire-flies, neglecting 
 the fire, and milking the horn when you have the udder, 
 weighing with the hands when you have the balance, in 
 
7 6 UMMAGGA JATAKA 
 
 thus overlooking Mahausadha Pandit, and consulting on 
 this knotty question Senaka and other pandits who know 
 nothing. They themselves are like fire-flies. Now if you 
 wish to save your life send for Mahausadha Pandit, who 
 shines in wisdom as a large flame on the top of a rock, 
 and tell me the meaning of the four questions. If you 
 do not do so, you shall lose your life." Frightening him 
 thus she disappeared. 
 
 Here ends the Kajjdpana question. 
 
 Afterwards the king, trembling with mortal fear, sent 
 next day for four ambassadors, and despatched them, say- 
 ing, "My children! mount four chariots; go forth from the 
 four gates of the city, and if you see my son Mahausadha 
 Pandit anywhere, at once treat him kindly and bring 
 him back without delay." Of these four ambassadors, the 
 one who left by the southern gate found the Maha Bosat 
 in the Southern Market-town, seated on a truss of straw 
 and eating yawa rice, which he rolled into balls, with his 
 body all smeared with mud by handling clay and turning 
 the potter's wheel. 
 
 Now the reason why the Bosat did such toilsome work 
 as that of a potter is this : in his great wisdom he re- 
 flected that if the king suspected him of designs to seize 
 the sovereignty, these suspicions would be dispelled on 
 hearing that he was living by potter's work. The Maha 
 Bosat knowing as soon as he saw the king's ambassador 
 that he had come to call him back, reflected, " My posi- 
 tion will be as before. I shall now eat delicious and well- 
 flavoured rice and curry prepared by Amara Devi," and 
 putting down the roll of rice he had in his hand, he 
 washed his hand and mouth and stood up. Immediately 
 the ambassador went up to him. 
 
UMMAGGA JATAKA 77 
 
 Now this ambassador was an adherent of Senaka Pan- 
 dit. He therefore addressed the Bosat thus : " Pandit ! 
 every argument brought forward by the teacher Senaka, 
 in proof of the superiority of the rich, is indeed true ; for 
 even such wisdom as yours was unavailing when your 
 wealth declined, and you must now perforce eat your 
 scanty rice seated on a truss of straw, with your body 
 smeared with clay, whereas had your contention been cor- 
 rect, your unflagging energy and the power of your 
 wisdom would have compensated for your waning for- 
 tunes." To him the Maha Bosat thus . replied, " You 
 fool ! now by the power of my wisdom I shall again re- 
 gain my former estate, which is now lost to me. Dis- 
 criminating between suitable and unsuitable times, I know 
 when it is meet to avoid the king and when it is meet to 
 return to him, and I conceal myself when the king is 
 angry, and emerge from my retreat when he is pleased. 
 It is in order to regain the happiness I enjoyed before that 
 I perform potter's work now, and eat this tasteless yawa 
 rice. But you shall see how I shall by the power of my 
 wisdom re-establish myself in my former position, when I 
 know that the time has come for an effort, and how I shall 
 bear myself valiantly like a lion who stalks on the top 
 of the ' Ratgal-tala." : The ambassador then continued, 
 "The goddess who resides in the king's Royal Parasol 
 asked the king four questions ; he consulted Senaka and 
 the other three pandits, but not one of them could solve 
 the question, so he has sent me to you." " Did you not 
 then perceive the power of wisdom? At such a time 
 riches did not assist them," said the Maha Bosat, setting 
 forth the power of wisdom. The ambassador then gave to 
 the Maha Bosat the suit of clothes and the thousand 
 massas provided by the king, with instructions to bathe 
 and dress the Pandit, and bring him back as soon as he 
 was found. The potter was utterly confounded at the 
 
78 UMMAGGA JATAKA 
 
 thought that it was Mahausadha Pandit who had worked 
 for him ; but the Pandit reassured him, saying, " Teacher ! 
 fear not. You have rendered me great assistance ; " and 
 giving him the thousand massas, took his seat in the 
 chariot with the mud-stains on his body, and went to 
 the town, like an elephant returning to his haunt after 
 roaming at will in the wilderness. The king on being 
 informed of the arrival of the Bosat by the ambassador, 
 inquired, " Son ! where did you find the Pandit ? " And 
 he replied, "My lord! he was earning his livelihood by 
 potter's work in the South Market ; when he heard that 
 your Majesty had sent for him he came without even 
 washing himself, all mud-stained as he was." The king 
 thereupon reflected, " He cannot be my enemy ; for if he 
 was, he would have co'me with wealth and followers," and 
 said, " Then tell my son to go to his house, and wash 
 his head, and come to see me, dressed in gorgeous apparel, 
 in a procession which I shall provide in his honour." On 
 receiving this message the Pandit dressed himself as 
 directed by the king, and came to the palace like the 
 king of the gods going from "Vijeyot Maha Paya" to 
 the "Sudam Dev Hall" attended by the four hosts of 
 retinue ; and when the king permitted him to enter, he 
 came into the palace, and sat down on one side. The 
 king having conversed with him about his private affairs, 
 spoke to him thus in order to test him : " Certain wealthy 
 people do not commit sin, such as taking 'away life and so 
 forth, in order to increase their wealth, because they are 
 satisfied with what they have ; certain others refrain from 
 sin, lest those who gave them their wealth should be 
 blamed ; certain others do so from ignorance and stupidity ; 
 but you are versed in wisdom and discretion. If you wished, 
 you could kill all the sovereigns of all Dambadiva ten 
 thousand yodunas in extent, and seize the whole kingdom 
 for yourself. Why, then, do you not strive against me? 
 
UMMAGGA JATAKA 79 
 
 Why do you not kill me and take my kingdom ? " Having 
 heard these words, the Maha Bosat replied, "The wise 
 refrain from sin for their own peace of mind. Even 
 though they suffer in mind or body from loss of wealth, 
 they will not, either from friendship or enmity, abandon 
 their traditional virtue." 
 
 And aoain the king in order to test the Pandit made 
 
 o o 
 
 this insinuation : " Any one who after being reduced to 
 poverty from any cause, whether trivial or important, has 
 been restored to his former position and wealth, will, of 
 course, walk in the path of virtue." To this the Bosat 
 replied with an illustration taken from a tree : "If a 
 virtuous man sleeps or reclines at the foot of a shady 
 tree, he will not break even a branch of the tree because 
 he has slept under it. If he does so, he is a perfidious 
 traitor. My lord ! if it is an act of treachery to break 
 even a leaf from the tree under which one has rested, how 
 much greater would be my perfidy if I were to injure 
 your Majesty, who have not only enriched my father, 
 but have also loaded me with wealth, and granted me 
 your protection ? " Having thus completely refuted the 
 charge of treachery, he drew the king's attention to the 
 "Kevolution of life" (succession of births), and said, 
 "Those who have gained knowledge of anything, how- 
 ever small, in answer to their inquiries, or have had 
 their doubts cleared by a wise man, will assist and pro- 
 tect him who has instructed them. Virtuous men do 
 not forsake their trust in the wise man, who by remov- 
 ing their doubts has filled the office of mentor ; " and 
 admonishing the king, he thus said, " king ! it is 
 useless for a layman to have the five sensual desires if 
 he is slothful, for he is then unable to gratify them. 
 The Samaria (priest) who has neither physical nor moral 
 self-restraint cannot observe the ' Mahana dama ' (law of 
 his order), therefore he does not excel. Thus it is with 
 
 
80 UMMAGGA JATAKA 
 
 the king who exalts and degrades indiscriminately. If 
 a wise man yield to anger he cannot excel, for he de- 
 stroys all the good qualities he possesses, like one who 
 deliberately takes poison. My lord ! kings must reign 
 with great discretion. They cannot rule without it. 
 Monarchs who reign discreetly with the ten moral virtues 
 of royalty will increase their wealth, retinue, virtue, and 
 glory." 
 
 Here ends the Bhuri Prasnaya. 
 
 When the Maha Bosat had thus said, the king caused 
 the Maha Bosat to sit on the royal throne which had 
 the royal umbrella raised over it ; and the king himself 
 sitting in a low seat, addressed him, and said, " Pandit ! 
 The goddess of the Eoyal Umbrella put me four questions. 
 I could not solve them : I consulted the four pandits 
 (Senaka and .others), but they could not even understand 
 them. Son ! solve them for me ? " Then the Maha 
 Bosat, like a brave lion roaring on the top of the 
 Katgala, which is sixty yodunas in height, said, " My 
 lord ! by the power of my flawless wisdom, keen as a 
 sword, I shall solve and explain to you questions put 
 by the goddess of the Koyal Standard, or even the gods 
 of the Seven Heavens, such as Caturmaharajika Dev lova 
 or all the Brahmanas who live in the sixteen Brahma 
 worlds, as a strong man cleaves and scatters a bunch 
 of water-lilies with a sharp sword." And he cried, as if 
 inspired with omnipotent wisdom, "Tell me, my lord, 
 the questions put to you by the goddess." [If the Maha 
 Bosat had not possessed the knowledge of all things, 
 what would have been the result on that day ? Is this 
 not a proof that he was destined to attain Buddhahood, 
 and to proclaim aloud the doubt-dispelling doctrine ? 
 

 UMMAGGA JATAKA 8 I 
 
 What wonder is it if the great one who had solved so 
 many questions, even when he was a child playing 
 with sand, now solved those questions put by the 
 goddess ? ] 
 
 Thereupon the king, putting the question as the god- 
 dess had done, " Hanti hatthehi padehi," and so forth, 
 recited the stanza by which the question was asked : 
 
 " Hanti hatthehi padehi mukhan ca parisumbhati ; 
 Sace raja piyo hoti kan tena mabhipassasi." 
 
 Even whilst hearing the stanza the Maha Bosat perceived 
 the meaning of the question, as clearly as the disc 
 of the full moon which has risen high up in the sky. 
 And saying, "Hear me, my lord," he solved the question 
 thus : 
 
 " Sometimes a child, satiated with the breast, seated 
 on its mother's lap happily plays with her, striking her 
 with its soft little hands, pulling and grasping at her 
 hair, and beating her cheeks with its fist. And, her mind 
 diffused with love, as the milky sea is bathed in the 
 shedding moonbeams, she says to him, ' You little rogue ! 
 why do you beat me ? ' and other endearing words ; while 
 overcome by her intense love she kisses the child and 
 presses him to her bosom, while the child, seated in her 
 lap, playfully beats his mother, her love towards the child 
 ever becoming more intense. Thus, too, the child grows in 
 its father's love." Thus the Bosat made manifest the 
 meaning of this question as if the orbs of the sun were 
 held up on high. Having heard this explanation of the 
 question, the goddess, showing half her body from the 
 aperture of the Koyal Umbrella, and saying with a sweet 
 voice, " The manner of explaining the question is good," 
 presented the Bosat with a casket made of the seven 
 treasures, filled with divine perfumes and flowers, and dis- 
 appeared. The king, too, offered the Maha Bosat perfumes 
 
 F 
 
82 UMMAGGA JATAKA 
 
 and flowers, and begged for the exposition of the second 
 question. And when the Bosat asked him to recite it, he 
 repeated, "Akkosati yatha kamam," and so forth, thus : 
 
 " Akkosati yatha kamam agamaii ca n'icchati, 
 Sace raja piyo hoti kan tena mabhipassasi. 1 '' 
 
 Thereupon the Bosat explained the meaning of the 
 question thus : 
 
 " king ! the seven-year-old child, whose limbs have 
 been disciplined, and who can now perform his mother's 
 behests, says (when he is told to do anything), ' If you 
 give me such and such sweets I shall go;' and the mother, 
 humouring him, prepares and gives him the sweets he 
 wanted. After eating them he says, 'Yes, you had 
 better stay in the cool shade. I shall go out to work 
 for you.' But his mother gets annoyed when he puts off 
 going, and, making grimaces, mocks her with words and 
 gestures. She then takes a stick to flog him, and 
 frightens him, saying, ' After eating my food, will you 
 not go even to scare birds from the padi fields ? ' The 
 child runs off quickly, and the mother, unable to overtake 
 him, abuses him with every curse that comes to her lips, 
 saying, ' Go to the dogs : may you be a sacrifice for 
 devils : may the demons eat you ; ' yet though she says 
 all these evil things, she does not wish even a fraction of 
 them to befall her child. The boy then plays about the 
 whole day with other children, and being unable to return 
 home in the evening, goes to the house of some relation, 
 while the mother anxiously looks out for him, expecting 
 him to return every moment ; and when she finds in the 
 evening that he has not yet returned, she thinks to her- 
 self, 'He is frightened to come home because I was 
 angry with him.' And filled with grief, her face bathed 
 in tears, she looks for him in the houses of her relatives, 
 and when she sees him she snatches him up and kisses 
 
UMMAGGA JATAKA 83 
 
 him, and lovingly clasps him in her arms, and loving him 
 more than ever, says, 'Did you believe what I said?' 1 
 Thus he explained the question, saying, " My lord ! the 
 love of a mother for her child ever increases." And the 
 goddess, applauding as before, saluted him. 
 
 The king, too, having made him offerings, requested 
 the Bosat to explain the third question. The Bosat said, 
 " Say it, my lord ! " The king then saying, " Abbhak- 
 khati abhutena," recited the third stanza, by which the 
 third question was asked : 
 
 " Abbhakkhati abhutena alikena mabhisaraye, 
 Sace raja piyo hoti kan tena mabhipassasi." 
 
 The Maha Bosat explained it to the king thus : " My 
 lord ! when the married pair privately enjoy their love 
 they say to each other, ' You do not love me in the least ; 
 you love somebody else/ When they thus speak falsely, 
 and charge each other falsely, their mutual love increases." 
 Thus he explained the third question, and the goddess as 
 before made him offerings. 
 
 The king, too, having made his offerings as before to 
 the Pandit, prayed for the explanation of the other ques- 
 tion. And when the Bosat said, " Say it, my lord ! " the 
 king saying, " Haram annan ca panan ca vatthasenasana- 
 ni ca," and so forth, recited the stanza of the fourth 
 question : 
 
 " Haram annan ca panan ca vattbasenasanani ca, 
 AMadatthu hara santa, 
 Te ce raja piya honti kan tena mabhipassasi." 
 
 The Bosat explained this to the king, saying, "This is 
 a question concerning pious mendicant Brahmins : when 
 they come to your house to beg, and you see them accept 
 the food you have offered them and go away eating it, 
 you think, ' They have begged from me : they took food 
 belonging to me and went away eating it.' These mendi- 
 
84 UMMAGGA JATAKA 
 
 cant Brahmins will become more welcome in your abode. 
 Then, too, the class of religious devotees love the mendi- 
 cant Brahmin the more when they consume in their 
 presence the ' Satarapasa ' they have given." 
 
 When the fourth question was thus explained, the 
 goddess, having as before saluted and applauded him, 
 placed a golden casket containing the seven treasures at 
 the feet of the Bosat, saying, "Deign, Pandit, to receive 
 this." The king, being pleased, conferred the office of 
 " Senerat " on the Bosat. Henceforward the fame of the 
 Bosat increased. 
 
 Here ends the Devatd Prasnaya. 
 
 And again the four pandits (Senaka and others) con- 
 spired against the Mahausadha Pandit, saying, " The son 
 of the cultivator has now attained great eminence ; what 
 shall we do ? " Then Senaka Pandit said to the other 
 three pandits, " What matter if he has obtained great 
 eminence ? I have a plan to discredit him in the eyes 
 of the king." And when they inquired, " What plan ? " he 
 said, " I shall ask him, ' To whom is it right to confide a 
 secret ? ' and if he says, * It cannot be confided to any one/ 
 we shall, as he is a chief minister, say to the king, ' May 
 it please your Majesty, the son of the cultivator has 
 been false to you.' And thus we shall discredit him." 
 Agreeing to this, the four pandits, like four old foxes 
 approaching a lion, went to the house of the Pandit, 
 and after a pleasant talk with him, Senaka said, " 
 Pandit ! we shall ask you a question ? " And when he 
 replied, " Ask it," Senaka continued, " Pandit, what 
 is the principal thing in which a man should be estab- 
 lished 1 " 
 
UMMAGGA JATAKA 85 
 
 " He must be established in truth," he replied. 
 
 " What must next be done by the ones who are estab- 
 lished in truth ? " continued Senaka. 
 
 " They must search for riches," was the reply. 
 
 " After obtaining wealth, what must they do next ? " 
 
 " They must learn good counsel." 
 
 " What must then be done ? " 
 
 "They must not divulge to others what should be kept 
 secret in the mind," replied the Pandit. 
 
 Delighted with this, all four said, " It is well, Pandit," 
 and, thinking they were sure to drive out the son of the 
 cultivator, went to the king, and said, " Lord ! the son of 
 the cultivator has played you false." But the king replied 
 unconvinced, " I do not believe your words. He is not 
 false to me." " Lord," they continued, " if you do not 
 believe our words, when he himself comes to you ask of 
 him, ' Pandit ! to whom should we confide the secrets 
 of our hearts ? ' Now, if he is not hostile to you he will 
 say, 'These secrets can be confided to such and such a 
 one, but if he is treacherous, he will say, ' They should 
 not be confided to any one. Schemes can be divulged 
 only when they have been carried out.' Then believe 
 us, and throw aside your suspicions." The king, too, 
 saying, "Very well," accepted their advice; and one 
 day, when all the five pandits had come and were seated 
 in his presence, he inquired to whom secrets might pro- 
 perly be revealed in these words, "All the five pandits 
 are now assembled. A question has occurred to me. 
 Hear it, all of you. To whom can we confide a secret, 
 whether creditable or discreditable? To whom should 
 we tell a secret?" When he spoke thus, Senaka thinking, 
 "We shall gain over the king to our side," replied, "0 
 king, the supreme lord of the world ! you are our refuge ; 
 you have borne all our burdens. May it please your 
 Majesty, therefore, to tell us your views first. We five 
 
86 UMMAGGA JATAKA 
 
 pandits shall consider your opinion, or will give ear to 
 what you say, and shall then tell you our views." Having 
 heard this, the king, in his human infirmity, said, " If a 
 woman be virtuous, if she does not attempt to captivate 
 lovers, if observing the law of chastity she learns and 
 observes her husband's wishes, and continues to love and 
 adore him more and more, her husband should tell her 
 all secrets, whether blamable or praiseworthy." There- 
 upon Senaka being pleased, thought, " The king is with 
 us," and explained the duty as he had performed it, 
 saying, "If any man helps and succours an invalid we 
 can trust such a friend with secrets, for he does not desert 
 us in the hour of need." 
 
 The king then, asked Pukkusa, " Pukkusa ! what do 
 you think ? To whom can we tell a secret ? " Pukkusa 
 replied, " My lord ! if a person who is your senior, con- 
 temporary, or junior, and who is the offspring of the same 
 mother, is virtuous, and neither in happiness or grief 
 forsakes you in vexation, to such a loving one you can 
 confide a secret, whether he be your younger brother or 
 elder brother." 
 
 Then the king asked Kavinda, who said, " My lord ! if 
 a son works like a slave for his father, and cherishes his 
 race, to such an ' Anujata ' son, if he has manly wisdom, 
 we may confide secrets." [Now what are the three kinds of 
 sons? The "Atijata" (excellent), " Anujata" (mediocre), 
 and "Avajata" (degenerate). The son who acquires more 
 wealth than his father, and who obtains a higher rank, is 
 called " Atijata ; " the son who dissipates all his father's 
 wealth, and lives an immoral life, is called " Avajata ; ' 
 and the son who maintains his father's wealth and rank 
 is called "Anujata."] The king then asked Devinda, who 
 said, " king, the chief of all men ! if a mother cherishes 
 her darling son with ever loving fondness, then to such a 
 doting parent he can confide a secret." 
 
UMMAGGA JATAKA 87 
 
 Having consulted the four pandits (Seuaka and others), 
 the king now asked Mahausadha Pandit, who replied, " 
 king ! it is better to hide secrets, whether they deserve 
 praise or censure. The divulging of secrets is not praised 
 by wise men. The wise man who has an individuality 
 of his own will not disclose his plans to any one as long 
 as they have not been carried out, but when they have 
 been carried out he discloses them publicly without any 
 hesitation." 
 
 When the Pandit said thus the king was displeased. 
 Senaka and the king then exchanged glances. The 
 Bosat, perceiving this action, reflected, " These four people 
 by their slanders once before discredited me with the 
 king. This question has been put to test me." 
 
 [Now the sun had already sunk behind the western 
 horizon while the king was talking with the pandits, and 
 torches and lamps had been lit here and there round 
 about the palace.] So the Pandit further reflected, " The 
 behaviour of this king is suspicious : I do not know what 
 may befall me : I must go away immediately from hence," 
 and getting up from his seat, he saluted the king and de- 
 parted from the palace, thinking to himself, " Of these four 
 one has said that secrets should be confided to a friend, 
 the second to an elder or younger brother, the third to 
 a son, and the fourth to a mother. They say this, I 
 suppose, on account of what they have done or seen," 
 and reflected. " If so, I shall know the details this very 
 day." 
 
 Now it was at this time the practice of these four after 
 leaving the palace to seat themselves on a stone trough 
 near the gate, and determine on their proceedings before 
 going home. And the Pandit thought, " I shall be able 
 to ascertain their secrets if I get under this stone trough." 
 So he caused his men to raise it up, and after laying out 
 bedding below it, he got underneath and ordered his men 
 
88 UMMAGGA JATAKA 
 
 to hide themselves and let him out when the four pandits 
 had gone away after their talk. They obeyed, and hid 
 themselves. Meanwhile Senaka was saying to the king, 
 "My lord ! you did not believe our words ; have they now 
 convinced you ? " The king, without scrutiny, acquiesced 
 in the arguments of these sowers of dissension, and, struck 
 with terror, inquired of Senaka, " What shall we now do ? " 
 " My lord," replied Senaka, " it is well without loss of time 
 to kill the son of the cultivator." The king, giving the 
 royal sword to Senaka, said, " Senaka ! I have no one 
 else but you : take your friends with you, wait at the 
 entrance, and when the son of the cultivator comes to 
 wait upon the king in the morning and enters the palace, 
 cut off his head." They four also saying, " Good, my 
 lord ! be not afraid, we shall kill the son of the culti- 
 vator," went out of the palace, and seated themselves on 
 the rock trough, saying, " We have repulsed our enemy " 
 (have seen him turn his back). Seated there, Senaka 
 asked of the others, " Which of us shall strike the son of 
 the cultivator?" The other three assigned the work to 
 S&naka, saying, " teacher ! you had better do it." And 
 again Senaka said, " You have said that secrets may be 
 told to such and such a one. Now, did you judge from 
 what you have done, seen, or heard ? " 
 
 " Teacher ! let our replies stand over. When you said 
 that secrets may be confided to friends, was that in accord- 
 ance with what you have done, seen, or heard ? " Senaka 
 replied that there was no use in telling them ; but they 
 pressed him to reply, and he then said, " If the king 
 were to know my secrets, my life would be forfeited.'* 
 " Do not fear, teacher," said the others. " There is none 
 here who would disclose your secret. Disclose it. Do 
 not hesitate to confide in us." Senaka thereupon tap- 
 ping the stone trough, said, " Can the son of the culti- 
 vator be under this ? " 
 
UMMAGGA JATAKA 89 
 
 " teacher ! tlie son of the cultivator is revelling in 
 the enjoyment of his wealth. Why should he come to 
 such a filthy place as this ? He will not come. Tell us 
 your secret." Senaka then disclosed his secret, saying, 
 " Do you know such and such a courtesan ? " 
 
 " Yes," they replied. 
 
 " Is she now to be seen ? " 
 
 "No, teacher." 
 
 " My friends ! it is because when I courted her, or, in 
 other words, passed the night with her in the king's 
 garden, I killed her to obtain her ornaments, which I 
 tied up in a cloth and hung on the deer horn in a certain 
 storeroom on a certain storey, so far taking nothing from 
 the bundle till the matter has blown over. This criminal 
 offence I have confided to a friend, who has not disclosed 
 it to any one. On this account I said that secrets can be 
 confided to a friend." 
 
 The Pandit hearing the " secret " of Senaka, bore it in 
 mind. 
 
 Pukkusa then began to disclose his secret, saying, 
 " friends! there is an incurable filthy ulcer on my 
 thigh. Early every morning my younger brother secretly 
 washes it with a lotion, anoints it, and bandages it with 
 soft rags. When the king's heart is inclined towards me 
 he invites me to him, saying, ' Come here, Pukkusa,' and 
 laying his head on my thigh falls asleep. Now if the 
 king comes to know of my improper conduct he will 
 kill me. No one except my brother knows this secret. 
 And because of this I said that a secret could be confided 
 to an elder or younger brother." 
 
 Kavinda too began to disclose his secret, saying, " 
 friends ! I too have a fault. On the day of the new moon 
 a devil called Naradeva takes possession of me, and when 
 I am possessed I bark like a mad dog. I told my son of 
 the madness produced by the demon. When he finds 
 
9O UMMAGGA JATAKA 
 
 that I am taken possession of by the devil, he takes me 
 to the inner room and ties me with bonds of cord, and 
 keeping me there, comes out, closing the door, and in 
 order that no one may hear my dog-like howls, he puts 
 up dancing houses, and makes a great noise. Because of 
 this I said that secrets may be confided to sons." 
 
 Then all the three inquired of Devinda Pandit, who 
 in disclosing his " secret" said, "I, who superintend the 
 jewellers of the royal household, stole and gave to my 
 mother the wealth-conferring gem presented by Sakra to 
 King Kusa, which had been handed down from genera- 
 tion to generation of kings, and was deposited in the 
 royal treasury. She secretly gives it to me when I go 
 to the palace. By the virtue of this gem I assume an 
 all-attractive appearance and enter the palace ; and the 
 king greets me first, overlooking the rest of you. He 
 gives me daily eight or sixteen or thirty-two or sixty- 
 four ' Kahavanus ' as recompense. Now if the king 
 hears that I have stolen that gem my life will be forfeited. 
 Because of this I said that secrets could be confided to a 
 mother." 
 
 The Bosat thoroughly comprehending the secrets of all 
 these people, bore them in mind ; while they, after dis- 
 closing their secrets, like men who rip open their bodies 
 so that the entrails burst forth, went to their respective 
 houses, saying, "Don't delay. Come early. We shall 
 kill the son of the cultivator." 
 
 When the pandits (Senaka and the others) had gone 
 away, the Bosat' s men came and raised the stone trough 
 and took him away. The Bosat washed his head, 
 bathed and anointed himself with perfume and oint- 
 ment, and dressing himself partook of delicious and well 
 flavoured food, fit for a banquet of gods. Then knowing 
 that his sister, Udumbara Devi, would send him a letter 
 from the palace informing him of the state of affairs, he 
 
UMMAGGA JATAKA 91 
 
 stationed a trustworthy man at the gate, with orders at 
 once to admit and send to him any one coming from the 
 palace. Having thus ordered, he slept, like the god 
 Brahma, on a couch decorated with many coloured 
 coverings. At that very time the king, who had gone 
 to rest, was thinking of the character of the Pandit, 
 saying to himself, " Mahausadha Pandit has served me 
 since he was seven years old. He has done me no wrong; 
 but for his aid in the question asked by the goddess I 
 would have lost my life. It was wrong of me to believe 
 the words of his rancorous enemies, and to give them 
 my sword to slay the Pandit of peerless wisdom ; after 
 to-morrow I shall not behold such a Pandit." And he 
 grieved as though his heart would break; sweat poured 
 from his body, and, crushed with sorrow, he knew no 
 rest. Udumbara Devi, who was with the king on the 
 couch, perceiving his trouble, asked, "What! have I 
 offended you in any way, or has any other matter 
 vexed the king's mind ? king ! you are much cast 
 down. I have done no wrong which I try to conceal 
 from you. Perchance you have taken to heart the wrong 
 of some one else, or are grieving for some one ; tell me 
 about it." 
 
 Thereupon the king replied, " My dear, the four pandits 
 (Senaka and the others) told me that Mahausadha Pandit 
 aimed at killing me, and seizing my kingdom. Without 
 detailed inquiry I gave them the royal sword, with orders 
 to kill him, saying, ' If so, slay him/ And now thinking 
 over this, I feel as I reflect on his transcendent elo- 
 quence and wisdom that I would willingly give my life 
 for his. When I think that after to-morrow I shall never 
 behold such a Pandit, I am overwhelmed with bitter 
 sorrow." And hearing this, Udumbara Devi succumbed 
 to grief for the Bosat, as if she was crushed by a rock. 
 But thinking, " I have a plan to console the king," she 
 
92 UMMAGGA JATAKA 
 
 determined to send a letter to her brother, after the king 
 had fallen asleep, telling him how matters stood, and 
 artfully j comforted the king. "0 king! it is you who 
 brought up the son of the cultivator, and established him 
 in such splendour. From you he has obtained the rank 
 of Senerat ; yet he has now turned against you. Alas ! 
 your enemies are not insignificant ; you must kill them 
 without compassion." The king, whose grief abated at the 
 words of the queen, fell asleep ; and the queen, seeing 
 this, got up, and entering the royal closet took an ola leaf 
 and a style, and wrote thus : 
 
 "MAHAUSADHA PANDIT, The four pandits (Senaka and 
 the others) have maligned and discredited you with the 
 king. And he has given his sword to Senaka, with orders 
 to kill you at the entrance, just as you come to the palace 
 early to-morrow morning. Do not come to the palace 
 to-morrow. But if you do come, come with a sufficient 
 force to secure the city, and fight if needs must." 
 
 Having written this on the ola leaf, she folded it up 
 and put it inside a dough-nut, which she tied with a string 
 to conceal its contents, perfumed it, and placed it in a jar. 
 This jar she entrusted to a faithful handmaid, saying, 
 " Take this and give it to my brother ; " and the maiden 
 did as she was told. You need not wonder how she was 
 able to go when the palace was guarded, for the king had 
 formerly granted a boon to the queen, saying, " You may 
 send news to your brother at all times. There shall be 
 no guards." So no one prevented her going. The Bosat, 
 taking in his hand the dough-nut which contained the 
 present sent to him by the queen, sent away the maid, 
 saying, "Tell the queen that 1 got her present." She, 
 too, returned to the palace, and told the queen that she 
 had given the Pandit what was sent. The queen then 
 went and slept with the king. 
 
 The Bosat broke open the dough-nut, and reading the 
 
UMMAGGA JATAKA 93 
 
 ola leaf which was inside, and thoroughly mastering its 
 contents, went to sleep on his couch, after deliberating on 
 the steps he must take in the city. The four pandits 
 (Senaka and the others) sleeplessly passed the night, 
 which seemed like a year, anxiously awaiting the dawn, 
 and early in the morning they watched at the gateway, 
 sword in hand ; but not seeing the Pandit come they were 
 down-hearted, and went up to the king, like four trees 
 uprooted and cast down by the great hurricane of the 
 Bosat's universal kindness. The king asked them, 
 " What, Pandits ! did you kill the son of the cultivator ? " 
 And they replied, " We did not even see the son of your 
 cultivator." 
 
 Now the Bosat, while the sun rose, brought the whole 
 city under his power, and posted guards here and there, 
 and then attended by a great retinue, seated in a splen- 
 didly decorated chariot, and accompanied by a great 
 body of elephants and horses, approached the palace, 
 endowed with his incomparable good-fortune. The king 
 opening the window of the royal palace beheld the arrival 
 of the Bosat. Then the Bosat alighting from the chariot 
 at once saluted the king, who thought, "If the Pandit 
 were hostile to me he would not salute me," and calling 
 to the Pandit, " My son ! come at once," sat down on 
 the throne. The Bosat, too, went there and sat on one 
 side ; Senaka, also, and the others were present. 
 
 Afterwards the king, pretending he knew nothing, said, 
 " Son Mahausadha Pandit ! why do you thus disturb me ? 
 You left this early last evening ; and now it is only after the 
 sun has risen that you come. What have you heard, or 
 what doubts have arisen in your mind ? who told you not 
 to come and attend upon the king ? what have you been 
 told ? I should like to know the facts. Tell me why 
 you have lingered?" Thereupon the Maha Bosat re- 
 plied, " My lord ! you believed the words of my enemies 
 
94 UMMAGGA JATAKA 
 
 (Senaka and the others), and commanded them to kill me, 
 therefore I did not come." Then he reproved the king, 
 saying, " My lord, the chief of the world ! you believed 
 the advice given by my enemies (Senaka and the others) 
 to kill the wise Mahausadha Pandit, and without con- 
 sideration you ordered them to kill me. Somehow or 
 other you secretly confided this last midnight to the 
 queen. And I heard this great secret of yours as soon as 
 you disclosed it." When the king heard this he looked 
 angrily at the queen, thinking, " This secret which I con- 
 fided to her has been disclosed to her brother." The 
 Bosat perceiving that the king was wroth with the queen, 
 said, " My lord ! why are you annoyed with the queen ? 
 I know all the events of the three periods, past, future, 
 and present. My lord ! supposing I learnt your ' secret ' 
 from the queen, from whom then did I learn the secrets of 
 Senaka and the other teachers ? For I know their secrets 
 too." And disclosing first of all the " secret" of Senaka, 
 the Pandit said, " My lord ! Senaka having killed a certain 
 prostitute of this city in the royal gardens, and wrapped 
 up the ornaments she had on in her own dress, and 
 brought it to his house, kept it in such a place. Now he 
 privately confided the secret of this contemptible crime 
 which he had committed to a friend. I too heard of it. I 
 am not your enemy. It is Senaka who is against you. If 
 your enemies can profit you, keep them about your per- 
 son." The king then looked at Senaka and asked him, 
 " Senaka ! is this true ? " And when he said, "It is true, 
 my lord ! " the king ordered him to be bound hand and 
 foot and tied and taken to prison. The Pandit then dis- 
 closed Pukkusa's secret, saying, " My lord ! Pukkusa is 
 a person who should not come into contact with kings, 
 for there is on his thigh an incurable ulcer. It is dis- 
 gusting even to touch it, but your Majesty frequently 
 sleeps, laying your head on his thigh, saying, ' Pukkusa's 
 
UMMAGGA JATAKA 95 
 
 thigh is very soft,' whereas it is the bandage of rags 
 wrapped around the ulcer that is soft. This secret he 
 confided to his younger brother. I heard it disclosed." 
 The king then looked at Pukkusa and inquired, "Is it 
 true, Pukkusa ? " And when he replied, " Yes, my lord ! " 
 he was also consigned to prison. 
 
 After this the Pandit disclosed the " secret " of Kavinda, 
 saying, " A pernicious demon called Naradeva, unfit to 
 come within a king's palace, who causes the victims 
 whom he possesses to wander about crying like mad dogs, 
 enters this man on the day of the new moon. When 
 this devil takes possession of him he crawls about every- 
 where on all fours barking like a mad dog. He told his 
 son secretly how he was possessed by the demon, and I 
 heard when he made this." 
 
 Thereupon the king asked, "Is it true, Kavinda?" 
 And when he said, " Yes, my lord ! " he was also cast 
 into prison. 
 
 The Pandit then disclosed the " secret " of Devinda 
 thus : " My lord ! when seven monarchs waged a mighty 
 war against your great-grandfather, King Kusa, on account 
 of Queen Prabhavati, he routed their armies, without shed- 
 ding a drop of blood even sufficient for a fly to drink, by the 
 mere sound of his voice, shouting, ' Here I am, King Kusa. 
 I am the lion's roar ; ' at which they were prostrated like 
 a grove of talipots laid low by one blast of the hurricane ; 
 and the god Sakra, pleased with the victory, gave him the 
 great and auspicious eight-sided gem, which he placed in 
 his treasury. This gem has now got into Devinda's hands, 
 and he secretly admitted to his mother that he had stolen 
 it, but I too heard of this secret. My lord ! I am not 
 hostile to you. It is these four pandits who are your 
 enemies, but if you can utilise your foes, retain them near 
 you, and do as you please." 
 
 The king then asked D&vinda, "Is this true, Devinda?" 
 
96 TJMMAGGA JATAKA 
 
 And when he replied, " Yes," he also was put into 
 the dungeon. Thus the four pandits (Senaka and the 
 others) who had said, "We shall kill the Pandit," fell 
 into prison. And the Bosat said, " My lord ! it is because 
 of this that I said it was better to hide a secret unless 
 its object has been gained. Those who said that secrets 
 could be entrusted to certain persons, have met with a 
 great calamity." And proclaiming a higher doctrine for 
 the future, he said, " great king ! it is always well to 
 keep a secret concealed. Wise men do not approve of 
 divulging ' secrets.' As long as a man's object has not 
 been gained, so long will he, if he is wise, keep it to 
 himself like a hidden treasure. When the object has 
 been gained, then, and only then, the secret may be 
 told. Moreover, listen, my lord, to my arguments for the 
 especial concealment of secrets. 
 
 " Though women are dear to us as our own hearts in 
 this world, yet a wise man will not confide his secrets 
 even to his wife ; nor will he confide them to one whose 
 friendship can be bought, or to one who cloaks hostility 
 under the garb of friendship, and whose sentiments belie 
 his words. When a fool confides a secret which he should 
 not have divulged, he must slavishly suffer the blows, 
 revilings, and abuse of his confidant for fear that he will 
 make the secret public, for if many people know your 
 secret you are frightened, doubting the reticence of every 
 one of them. And therefore secrets should not be confided 
 to any one. Now, if you wish to discuss secrets by day, 
 secure privacy, and converse in an open place ; and if 
 you wish to do so by night, whisper softly into your 
 companion's ear, so that the sound may not be heard 
 beyond him; for if any one be lurking behind any wall 
 or rampart he will hear it, and then, my lord, the con- 
 fidence will be betrayed." 
 
 The king having heard the Maha Bosat's counsel, 
 
UMMAGGA JATAKA 97 
 
 thought, " These fellows who were themselves traitors 
 are trying to prove that the innocent Pandit also was 
 false ; " and being angry with them, he gave this order, 
 "Go, flog these men and drive them out of the town, 
 and taking them to the edge of the moat near the city 
 gate, lay them down on iron spikes, or cut off their heads, 
 and throw their carcases into the ditch." Whilst these 
 men were being thus taken to execution, with their hands 
 tightly tied behind to their backs, and halted at wher- 
 ever two roads met to be flogged with birch-rods, the 
 Pandit said to the king, " My lord ! these men are your 
 ancient ministers. It is meet to pardon their misdeeds." 
 The king agreed, and gave them to the Pandit to be his 
 slaves ; and when he there and then released them, the 
 king continued, " In this case they shall not live in my 
 kingdom," and ordered them to be expelled from the 
 country. The Pandit then said, " It is good to pardon 
 the misdeeds of the ignorant ; " and like one who heals 
 an incurable disease with a divine remedy, he calmed 
 the virulence of the king's auger by his health-giving 
 words, and obtained for the pandits pardon, and reinstate- 
 ment in their former offices. The king thereupon became 
 the more pleased with the Pandit, thinking, " If his com- 
 passion for his enemies is so great, what then must it be 
 for others ? " From this day forth Senaka and the other 
 three pandits, rendered harmless, like snakes whose fangs 
 have been drawn, could not say anything against the 
 Bosat. 
 
 Here ends the question regarding the jive pandits. 
 
 From that day the Pandit himself advised the king in 
 matters spiritual and temporal ; and he thought, " I am 
 now like a white parasol to the king ; it is I who ad- 
 
 G 
 
98 UMMAGGA JATAKA 
 
 minister the government, and I must, therefore, be 
 vigilant : " and he encircled the city with a white 
 rampart eighteen cubits high, like a wreath of waves 
 rising in the milky ocean ; adjoining this wall, to 
 strengthen it on the outside, he built a buttress all 
 round, and upon the rampart he erected hundreds of 
 towers covered with arabesques, while every gate was 
 adorned with grotesque carving on the outer side ; and 
 strongholds were established here and there. Outside the 
 encircling rampart he dug three moats ; the first full of 
 water, wherein grew five kinds of lotuses, and infested 
 with monstrous crocodiles and sharks ; around this was 
 the second moat, full of mud ; and around this again the 
 third moat, full of earth. He caused all the ruins in the 
 inner city to be cleared away. In some places large tanks 
 were dug and filled with water. All the houses in the 
 city were replenished with padi. He also caused " ferti- 
 lising" mud and seeds of "the water-lily" to be brought 
 from the Himalayas by the " Kulupaga " hermits. The 
 elas and oyas, long filled with silt, sand, and dirt, were 
 cleaned out ; water outlets were plastered with chunam 
 and mud ; and all the ruins in the outer town, too, were 
 restored. 
 
 Now all this was done to avoid all future apprehensions 
 on account of foes. He then inquired of the merchants 
 that came from different directions, " From where did you 
 come ? " and when they said " From such and such a king- 
 dom," he asked, " What does your king like ? " and on their 
 saying, "He likes such and such things," he treated them 
 with fitting kindness, and dismissed them. Then address- 
 ing the one thousand giants born on the same day as he 
 himself, he said, " Friends ! take the presents that I shall 
 now give you to the hundred kingdoms of Dambadiva, 
 and give them to the various princes to ingratiate yourself 
 with them ; serve them and live with them, constantly 
 
UMMAGGA JATAKA 99 
 
 sending me advice as to their actions and plans. I shall 
 maintain your wives." Thus saying, he sent through 
 the hundred giants ear-rings set with precious stones as 
 presents for certain kings, golden slippers for others, all 
 of which bore carved on them the letters of his name, 
 which he willed should appear to those who looked on 
 them only on that day which should see the successful 
 outcome of his design. Now each of these giants, going 
 to different kingdoms, gave the rulers the presents he took 
 away, and said, " I am come to serve you," and when the 
 king asked, " Whence have you come ? " he gave the name 
 of a kingdom other than that from which he had come. 
 The king, saying, " Very well," retained him. And thus 
 each became dear as his own life to the king he served. 
 At that time a certain Sankhapala, King of Ekabala, was 
 preparing arms and armour, and collecting soldiers. The 
 giant who lived with this king reported to Maha Bosat 
 thus : " The king of this country is preparing some plot, 
 the nature of which I know not. Send a proper person, 
 and have it thoroughly investigated." 
 
 Then the Maha Bosat called his parrot, and said, 
 " Friend ! King Sankhapala of Ekabala is engaged in 
 some plot. Go ascertain it. Then travel through all 
 Dambadiva, and bring me news of all the other king- 
 doms," and having fed it with fried grain and honey, and 
 anointed its two wings with oil boiled a hundred and a 
 thousand times, he stood by the side of the eastern 
 window and let it go. The parrot going to Ekabala 
 ascertained all King Sankhapala's affairs from the giant 
 who was with him, and having examined all Dambadiva, 
 came to the city of Uttarapancala. At that time a king 
 called Culani Brahmadatta was reigning there. A Brahmin 
 called Kevatta was advising the king in matters spiritual 
 and temporal. He was a shrewd and learned man. This 
 learned Kevatta, one day when he woke up early in the 
 
100 UMMAGGA JATAKA 
 
 morning, by the light of the lamp which burned with 
 perfumed oil, looked upon his beautiful chamber, adorned 
 with variegated hangings of divers colours, and decked 
 with sweet-smelling garlands of flowers, and regarding its 
 magnificence he thought, " To whom does this splendour 
 of mine belong ? Certainly to no one else but King 
 Culanl Brahmadatta. I would that I could make the 
 monarch who has given me such splendour the chief 
 ruler of all Dambadiva. And if I do so, I shall be his 
 chief minister." 
 
 And so he went up to the king early in the morning, 
 and after inquiring whether he had slept comfortably, 
 said, " My lord ! I have got a matter to talk over with 
 you." The king said, " Say it, teacher." " We cannot 
 speak privately in the inner city, my lord, let us go to 
 the royal gardens," replied the Pandit. And the king 
 saying, "Very well, teacher," went to the garden with 
 him, and leaving his retinue outside the garden, he 
 stationed guards all around, and entered the inner garden, 
 where he sat down on the royal seat. 
 
 Now the parrot saw what they did, and thought, 
 " There must be something in this. To-day I shall hear 
 news which I must convey to the Pandit." So it got 
 into the garden, and hid under the leaves of the royal 
 sal-tree. The king then said to the Brahmin, " Tell me, 
 teacher, the secret which is to be unfolded." And he 
 responded, " May it please your Majesty to bend down 
 your ear to me. This is a secret for our four ears only. 
 It must not, therefore, go to any ears other than yours and 
 mine. And if you do as I say, I shall make you Emperor 
 of all Dambadiva." 
 
 As King Culani Brahmadatta was very desirous to 
 possess imperial sway, he listened to the advice of the 
 Brahmin, and said, " Speak, teacher ! I shall do anything 
 you say." His counsellor continued, " My lord ! we will 
 
UMMAGGA JATAKA IOI 
 
 raise an army, and first invest a small city. After this I 
 shall enter the inner city through a postern gate, and say 
 to the king, ' My lord ! there is no use of your resisting 
 us, for we are entirely masters of the situation ; you still 
 retain your kingdom, but if you struggle with us you 
 will certainly be forced to surrender to a superior force.' 
 And if he does not do as I say, we shall capture him in 
 battle and put him to death, gain over his men, and 
 march against another kingdom. In the same way we 
 shall fight against it, and capture it ; proceeding thus 
 with the other kingdoms, we shall obtain command of 
 all Dambadiva. Afterwards we shall bring the hundred 
 princes into our city, saying, ' Let us drink to celebrate 
 the victory,' and we shall erect a toddy hall in the garden, 
 and making them sit round the toddy 'circle,' and in- 
 viting them to drink, we shall kill them with poisoned 
 toddy, and throw their corpses into the river. Thus we 
 shall seize the sovereignty of the hundred kingdoms, 
 and your Majesty will then be chief ruler of all Damba- 
 diva." 
 
 The king said, " Very well, teacher, I shall do as you 
 have said." " My lord ! this conference is one between 
 ourselves alone (of four ears only). No one else can 
 know of it ; therefore may it please your Majesty, without 
 losing any time, to set forth at a lucky hour," replied the 
 Brahmin. And the king agreed to do so, expressing his 
 approval. Now the parrot, after it had finished hearing 
 their plot, and they had ceased conversing, let a lump of 
 ordure fall on the Brahmin's head, like one making the 
 spittle fall from a leaf; and when he looked up with 
 gaping mouth to see what it was, the parrot let another 
 lump fall into his mouth, and flying up to a branch, cried 
 out, " Kreen. Kevatta ! do you think that your con- 
 ference is for four ears only ? It has now already reached 
 six ears. It will go to eight ears, and then to hundreds 
 
102 UMMAGGA JATAKA 
 
 and thousands of ears." And when Kevatta said, "Here, 
 catch the parrot," the bird flew off as swift as the wind 
 to Mithila, and reached the palace of the Maha Bosat. 
 The parrot was accustomed to perch on the Bosat's 
 shoulder if the message it had brought from anywhere was 
 for him alone, on his lap if Amara Devi too might hear 
 it, and on the ground if it was intended for the public. 
 That day the parrot alighted on the Pandit's shoulder, 
 at which sign all went away, knowing it had a secret 
 to tell ; and the Pandit, taking the parrot with him, went 
 upstairs, and inquired of it, " What have you seen and 
 what have you heard ? " to which the parrot replied, 
 "My lord! I saw nothing to excite alarm in the case of 
 the other kings of all Dambadiva, but Kevatta, the chief 
 minister of King Culani Brahmadatta of Uttarapancala, 
 took his master into the royal gardens, and held a secret 
 conversation with him. I hid myself on a branch of the 
 royal sal-tree, and after listening to the end, I let a lump 
 of ordure fall into Kevatta's mouth and came away." 
 Thus it revealed all that it had heard and seen. And 
 when the Pandit asked, "Did the king acquiesce?" it 
 replied, " He did, my lord ! " The Pandit tended the 
 parrot as usual; that is, he gave it fried grain mixed 
 with honey to eat, and honey to drink, anointed its two 
 wings with medicated oil, and laid it to rest comfortably 
 in the golden cage covered with soft quilts. The Pandit 
 then reflected, " Methinks Kevatta does not know that 
 I am Mahausadha Pandit. I shall not let his plots 
 succeed." And he then removed all the poor people who 
 lived in the inner city to the outer one ; he brought from 
 other countries, cities, and the four market-towns, and 
 established in the inner town, rich men who owned 
 clothes, ornaments, riches, and grain ; he also obtained 
 large supplies of corn. 
 
 Now King Culani Brahmadatta, having approved of the 
 
UMMAGGA JATAKA 103 
 
 plans of Kevatta Brahmin, marched against a certain 
 small kingdom with forces of men, elephants, and horses, 
 and invested it. And Kevatta Brahmin, as he had before 
 promised, entered the inner city by a postern gate, and 
 putting the matter before the ruler, secured his submission. 
 He then united the two forces and besieged another city. 
 Then King Culanl Brahmadatta, by following the advice 
 of Kevatta, brought the princes of all Dambadiva except 
 King Vedeha into subjection. 
 
 The men whom the Bosat had stationed with those 
 different kings sent letters to him incessantly, saying, 
 " King Brabmadatta has this day taken possession of so 
 many kingdoms ; be on the alert." To them he sent 
 word to say, " I am not remiss here ; do not be negligent, 
 but be on the look-out." 
 
 King Brahmadatta took all the other kingdoms of 
 Dambadiva except that of King Vedeha in seven years 
 seven months and seven days, and said to Kevatta Brah- 
 min, " Teacher ! let us now capture Mithila, the kingdom 
 of Vedeha." " My lord ! " said the Pandit, " we cannot 
 take the kingdom belonging to the city where Mahausadha 
 Pandit lives. That Pandit is very wise. He is a great 
 strategist." Thus the teacher Kevatta Brahmin described 
 the qualities of the Maha Bosat like one drawing them on 
 the disc of the moon ; and being himself a man of deep 
 artifice, he consoled the king by this device : " The king- 
 dom of Mithila is very small ; all the other kingdoms of 
 Dambadiva will suffice for us. What does one kingdom 
 matter?" But the other princes said, "No! we must 
 take the kingdom of Mithila, for only then can we drink 
 the cup of perfect conquest." Kevatta the counsellor con- 
 soled them too, and restrained them, saying, " What good 
 can we do by taking the kingdom of V&deha ? it is in 
 our power now. Let it remain so." The king, following 
 the advice of the Brahmin Kevatta, gave up the expedi- 
 
104 UMMAGGA JATAKA 
 
 tion to Mithila. And the Bosat's spies sent letters, say- 
 ing, " King Brahmadatta started off to go to Mithila 
 with a hundred princes, but has returned to his own 
 city." To them he. sent back word to say, "From this 
 time forward ascertain and acquaint me of all the king's 
 actions." 
 
 Now King Brahmadatta plotted with Kevatta to carry 
 out the design which included the murder of the princes 
 by causing them to drink poisoned toddy, and he accord- 
 ingly instructed his ministers to adorn the royal gardens 
 like Nandun Uyana, to fill thousands of jars with toddy, 
 and to provide dishes of fish and flesh to be put in various 
 places for the revel of victory. This matter was reported 
 to the Pandit by his spies who were there, but they did 
 not know that it was the wish of the king to kill the 
 princes with poison. The Maha Bosat, however, knew 
 this, for he had heard of it from the parrot. He 
 therefore sent back word to them to inform him of the 
 day fixed for the revel. And the giants informed him 
 of the fixed day as directed. Having heard this, the 
 Pandit thinking, " So long as a great Pandit like myself 
 lives, so many princes shall not die. I must assist 
 them," sent for the giants who were born on the same 
 day as himself, and said, " Friends ! it is said that 
 King Culanl Brahmadatta has decorated the royal 
 gardens, and is about to keep revel with the hundred 
 princes. Go there, and when seats are prepared for the 
 princes, appropriate the best decorated seat next bo that 
 prepared for King Culanl Brahmadatta before any one 
 takes his seat, and say, ' This is for our king ! ' and when 
 the followers of these princes ask you whose men you are, 
 tell them that you are King Vedeha's. They will then 
 quarrel with you, and say, ' What ! we obtained the 
 sovereignty of Dambadiva after full seven years and 
 seven months and seven days, and never once did we see 
 
UMMAGGA JATAKA 1 05 
 
 your King Ved&ha. Who is King V&deha ? Go ; if he 
 wants a seat here let him have the last.' You must then 
 aggravate the quarrel by boasting thus, ' Except King 
 Culanl Brahmadatta, there is none else greater than our 
 king. If we cannot get so much as a seat for him, we 
 shall neither allow you to drink the toddy nor eat the 
 fish and flesh ; ' and with your terrible voice cause them 
 to tremble like young deer who have heard the lion's 
 roar ; throw your iron clubs, and break in pieces the 
 pots and pans which are full of toddy and meat ; quickly 
 scatter the contents, so that they may not be fit to eat ; 
 and rush into the midst of the assembly, raising a great 
 tumult, like the demons who invaded Sakra's heaven, 
 and shout out, 'We are the warriors of Mahausadha 
 Pandit of Mithila. Capture us if you can ! ' to show that 
 it is you who have come." Thus instructing them, he 
 sent them off. And these giants, laying his words to 
 heart, saluted him and departed ; then equipped with the 
 five sorts of weapons, viz., the bow, spear, javelin, sword, 
 and missile, started off to the northern country of 
 Pasaldanavva, and entered the gardens adorned like 
 Nan dun Uyana. There they saw the glory and splendour 
 of the hundred thrones which had been prepared, with a 
 banner hoisted over each ; and having done everything as 
 bidden by the Bosat, they rushed against the multitude, 
 and throwing many into confusion, returned to Mithila. 
 
 King Culanl was enraged because Mahausadha Pandit 
 had prevented the great revel he had prepared in order 
 to murder the hundred princes with poisoned toddy, while 
 the hundred princes were offended because they had been 
 deprived of the cup of victory. And the soldiery were 
 disappointed because they had lost the chance of drink- 
 ing gratuitously. And so King Brahmadatta called the 
 hundred princes, and said, " Come, friends ! go to Mithila. 
 Cut off the head of King Vedeha with this sword, and 
 
106 CMMAGGA JATAKA 
 
 trample it beneath your feet as one crushes the ripe 
 palmyra with his feet ; then we will keep our wassail. 
 Go and tell your men to equip themselves for battle ; " and 
 informing Kevatta secretly of this, he said, " We shall 
 capture the enemy who hindered this great plan of ours. 
 We shall besiege Mithila with our eighteen complete 
 armies and the hundred princes. Come, teacher, with 
 us." The Brahmin, in his wisdom, reflected, "We cannot 
 capture Mahausadha Pandit. If we go, we shall only incur 
 disgrace. I shall keep back the king by arguments : " and 
 said, " My lord ! King Vedeha has no power ; the entire 
 control rests with Mahausadha Pandit. He is a person of 
 extraordinary power. The kingdom of Mithila, which he 
 guards as a lion defends his rocky lair, cannot be captured 
 by any one. If we go, we shall suffer disgrace. I do not 
 favour the expedition." The king, intoxicated with pride 
 in his rank and power, blazed forth with anger, like a 
 snake struck with a club, saying, " What will that Mahau- 
 sadha do ? " and started off to Mithila with the hundred 
 princes, who were as proud in their own conceit as himself, 
 attended by the eighteen complete armies, which raged 
 with anger, like the ocean lashed into fury by the 
 whirlwind. 
 
 Kevatta, finding that his words made no impression on 
 the king's mind, and seeing the uselessness of opposing 
 him, started off with him. The hundred warriors whom 
 the Bosat had sent to disturb King Brahmadatta's revel 
 having performed the work they had come to do, travelled 
 the whole night, reached Mithila in one day, and informed 
 the Bosat of all that they had done. And the scouts, 
 whom the Pandit had at first sent to live with the kings, 
 sent letters to the Pandit, saying, " King Culanl Brahma- 
 datta is coming, attended by a hundred princes, in order 
 to capture King Vedeha. Be on the look-out." Thus 
 letters came continuously to the Pandit " To-day they 
 
UMMAGGA JATAKA IO/ 
 
 are encamped at such a place ; " " To-day they are at such 
 a place ;" "To-day they will reach the city." On receipt 
 of this news the Maha Bosat redoubled all his prepara- 
 tions. King Vedeha heard on all sides, "They are coming 
 to capture the city." 
 
 Now, King Brahmadatta approached Mithila, seven 
 yodunas in length, by rows of torches, which had been 
 kindled in thousands early in the evening, and encom- 
 passed it. And now to describe how they besieged 
 Mithila. 
 
 First, around the dry moat they marshalled a chain of 
 elephants standing ear to ear, tall as columns of smoke 
 rising from the flames of a king's wrath, caparisoned with 
 gilded armour, and equipped with golden spears and 
 hatchets, and with clubs to be grasped in their trunks 
 animals powerful enough to crush in even a brazen 
 rampart with the weight of their onslaught, who distilled 
 three different humours from ten places ; one from three 
 places the two ears and the penis ; another from these, 
 and the two ear-holes and the eyes in all from seven 
 places ; and a third from these seven places, and also from 
 the two nostrils and the scrotum in all from ten places ; 
 which glistened on the splendid spear and darts which 
 their numerous riders held in their hands. Next they 
 placed, neck to neck, a circle of horses bred in mighty 
 Scindia, Cambodia, and Arabia, fully caparisoned and 
 adorned for battle, bearing a numerous troop of gaily 
 decked and armoured knights, which at the trumpet that 
 gave the signal for the fray pranced with delight, like the 
 swift-rushing, devastating wrath of the king, whose heart, 
 swollen with anger, like the celestial river, longed for the 
 destruction of his foe. 
 
 Then came a circle of chariots, ranged wheel to wheel, 
 spread with the skins of lions, tigers, and other animals, 
 beautifully adorned and decked with streaming flags of 
 
108 UMMAGGA JATAKA 
 
 divers colours, horsed with Scindian steeds, and filled 
 with richly dressed archers, who bore their quivers on 
 the shoulders, like a school of whales sporting in the 
 ocean of the king's anger. 
 
 And there was yet another ring of warriors standing 
 shoulder to shoulder in terrible array, like the soldiers of 
 Ma"ra, who were ten times as heavy as the earth, and 
 came in many an unnatural guise, armed variously with 
 scimitars, swords, javelins, lances, and other glittering 
 weapons, disguised in the shape of lions, elephants, 
 horses, and tigers like the soldiers of Vasavartimara, 
 who came in the shape of King Culani to test in some 
 battle with a different foe the issue of his impending 
 struggle with Siddhartha, who, about to attain Buddha- 
 hood, had mounted the Crystal Seat with no army except 
 the thirty-seven doctrines of Buddha, but with the assist- 
 ance of the bo-tree after their complete fulfilment of the 
 thirty exercises. Thus they besieged Mithila by means 
 of four forces, and kept sentinels in different places. 
 
 The people applauded, clapped their hands, and leaped 
 with joy, and delighted to think they had encompassed 
 the city, danced and shouted aloud. All seven yodunas 
 of Mithila were lit up as bright as day by thousands of 
 torches standing up in rows above the host of eighteen 
 armies, and by the flashing of the ornaments worn by 
 the hundred of princes, elephants, horses, and other forces, 
 just as the dark ignorance of men is distilled when the 
 sun of the Bosat's wisdom appears. The trumpeting of 
 elephants, the neighing of horses, the rattle of chariot 
 wheels, the thunderous tread of infantry, and the din of 
 chanks, horns, trumpets, pipes, cymbals, violins, large and 
 small drums, golden and silver chanks and other musical 
 instruments, mingled in an earth-shaking clamour. 
 
 The four pandits, Seuaka and others, hearing the sound 
 of the great tumult, not knowing what the voice was, 
 
UMMAGGA JATAKA I Op 
 
 went up to King Vedeha, and said, " My lord ! there is 
 the sound of a great commotion. We do not know what 
 it is. It would be well to inquire what the uproar is." 
 Having heard these words, the king thought, " Verily King 
 Brahmadatta has come." And when, after opening the 
 window, he looked out and saw that he had come, overcome 
 with fear he cried to Senaka and the others thus, "Our 
 lives are forfeited, for now Brahmadatta will kill us all." 
 
 Now the Mahausadha Pandit, knowing that King 
 Culanl had come fearlessly as a lion, arranged the 
 sentinels all over the city, and then ascended the steps 
 of the palace, saluted the king, and stood on one side in 
 order to reassure the monarch and his retinue, who were 
 cowering in terror. The king, reassured at the sight of 
 the Maha Bosat, felt that no one but his son, Mahausadha 
 Pandit, could extricate him from this calamity, and 
 addressing the Pandit he said 
 
 "0 Pandit! King Brahmadatta of Pancala 1 has come 
 with all the eighteen armies of the hundred princes. 
 The soldiers belonging to the kingdom of Pancala l are in- 
 numerable. They have a force of carpenters, who carry 
 with them large quantities of rafters, balks, planking, &c., 
 for building gates, watch-towers, halls, and so forth ; they 
 possess powerful contingents of elephants and horses, well 
 trained in war. They are crowded so close together, that 
 if any one gets among them he is carried off his feet 
 and borne away unseen between their shoulders. Ten 
 different clamours unite in one din, the trumpeting of 
 elephants, the neighing of horses, the rumbling of the 
 chariot wheels, the thrill of violins, the rattling of 
 drums, the chanting of battle-songs, the clashing of the 
 cymbals, and the shouts of military commands, ' Shoot/ 
 ' Capture/ ' Cut piecemeal/ and so forth. As the noise of 
 the elephants and the other three hosts is louder than 
 
 1 At another place Uttara Pancala. 
 
1 10 UMMAGGA JATAKA 
 
 the roar of the sea, no voice is strong enough to com- 
 municate the different commands, ( March,' ' Counter- 
 march/ ' Attack/ ' Attention/ &c., which are given by 
 beat of drum and sound of trumpet and chank. There 
 is a brilliant display of the lustre of jewelled and 
 gilded weapons, golden trappings or elephanthooks, and 
 royal and princely equipage, rich in golden rings, waist- 
 chains, bracelets, ear-rings, armlets, strings of pearls, pearl 
 necklaces, belts, epaulets, five-coloured tassels, fivefold 
 bracelets, rings set with jewels, single rings, anklets, toe- 
 rings, leg-rings, foot ornaments, and so forth. There is a 
 forest of various flags waving above chariots, embellished 
 with gold and silver, and decorated with red, green, and 
 other cloths. There are howdahs, horse litters, and chariots. 
 There is no lack of experts perfectly versed in the 
 eighteen sciences that treat of elephants, horses, chariots, 
 archery, and so forth. These armies are as powerful as 
 lions. They are well disciplined by skilful warriors. In 
 these armies there are ten pandits of world-wide wisdom, 
 who can devise cunning stratagems, who after taking counsel 
 alone for two days could overthrow the mighty world and 
 confound it with the heavens. In addition to these, King 
 Culani's army has an eleventh adviser in the person of 
 his mother, Talata Devi, who excels them all in wisdom. 
 Now to describe the wisdom of Talata Devi : 
 
 " One day a man carrying with him a nelli of raw rice, 
 a meal of boiled rice in a leaf-basket, and a thousand 
 inassas, went into the middle of a stream in order to cross 
 it, but being unable to reach the opposite bank because 
 the current ran strong, he cried out to the people who 
 were on the other side, ' Kind friends, I have a nelli of 
 raw rice, a packet of boiled rice, and a thousand massas. 
 Of these I shall give you "that which I like ; " if any one 
 of you can convey me over to your bank, let him do so.' 
 Then a strong man, haying tucked up his cloth tightly, 
 
UMMAGGA JATAKA I I I 
 
 got down into the river, took hold of him by the hand, 
 and after getting him over, said, ' Give me my dues/ He 
 then replied, 'Take either this nelli of raw rice or this 
 packet of boiled rice.' Hearing this, the man who had 
 piloted him through the water said, * I led you to this 
 bank regardless of my own life ; neither the nelli of raw 
 rice nor the packet of boiled rice is of any use to me. 
 Give me the thousand massas/ To this the other replied, 
 * I said I would give " that which I like." Accept it if 
 you care to.' The other, therefore, referred the matter to 
 a bystander, who said, * Did he not say that he would give 
 " that which he likes ? " Accept then what he gives.' 
 Not content with this decision he declined to accept the 
 offer, and went with the man he had assisted to the 
 chief judges, to whom he made his complaint. The 
 judges, too, after hearing the statement of both parties, 
 decided in the same way, saying, * Take whatever he gives 
 you.' Dissatisfied with the judges' decision, the plaintiff 
 appealed to the king. The king summoned the judges to 
 the palace, heard in their presence the statements of the 
 two disputants, and confirmed the decision of the judges, 
 not knowing how to decide himself. So that the man 
 who went into the river at the risk of his own life lost 
 his suit. At that time the king's mother, Talata Devi, 
 who accurately perceived that the king's judgment 'was 
 badly conceived, said, ' Son ! reconsider your decision.' 
 And he replied, ' Mother ! I have decided to the best of 
 my knowledge. If you know a better way, please decide/ 
 Thereupon Talata Devi, saying, ' Very well, I shall give 
 judgment,' addressed the person who had to go by water, 
 and said, ' Come, my son, place in order on the ground 
 the nelli of raw rice, the packet of boiled rice, and the 
 thousand massas/ And having caused him to put them in 
 order on the ground, she inquired, ' When in the water 
 what did you say to him ? ' ' I said thus and thus,' he 
 
I I 2 UMMAGGA JATAKA 
 
 replied. ' If so, take whatever you like and go away/ 
 said the queen, and he took up the thousand massas. 
 When he had gone a little distance the queen sent for 
 him, aud said ' What ! my son, do you like the thousand 
 massas ? ' l Yes, your Majesty, I like them/ he replied. 
 She then continued, ' Now, my son ! did you or did you 
 not say that you would give this man " that which I 
 like"?' 'I said so, your Majesty/ he replied. 'If so, 
 give this man the thousand massas/ said the queen. He 
 thereupon gave the thousand massas, weeping and whim- 
 pering. The king and the courtiers were pleased, and 
 applauded. Thenceforward the wisdom of Queen Talata 
 was noised all over Dambadiva. It is because of this 
 that, as I told you, Culanl's mother, Talata Devi, has 
 become the eleventh adviser of the army. 
 
 " And again in this army there march with King Culani 
 a hundred terror-stricken princes of kingdoms vanquished 
 by Brahmadatta, who has now got command of all the 
 forces in the land. This kingdom of Mithila has been 
 besieged by a host of eighteen armies. First there is a 
 rampart of elephants, then a second of horses, then a 
 third of chariots, and then a fourth of warriors : thus 
 there are four circles, and between the circle of elephants 
 aud the circle of horses there is a space ; between the 
 circle of horses and the circle of chariots there is a space ; 
 between the circle of chariots and the circle of warriors 
 there is a space ; thus the city is surrounded by four 
 circles and three spaces. Now will the kingdom of 
 Mithila, inhabited by the people of Vfedeha, be utterly 
 destroyed, and its walls and ramparts be rooted up and 
 rent asunder. The myriad festoons of lights which 
 appear before the great army that encompasses us on all 
 sides are like the star-spangled heavens. Pandit ! 
 The use of wisdom is for such a place as this. There 
 is no one who possesses such wisdom as you. How 
 
UMMAGGA JATAKA I I 3 
 
 can we contrive for escape from such a great force as 
 this?" 
 
 The Maha Bosat, having heard the words of the king, 
 who spoke thus, troubled with deadly fear, thought to 
 himself, " This king is fearfully panic-stricken. I am 
 the king's sole support. I am to him like the physician 
 who comforts a sickly man by a timely cure, like the food 
 which alone satisfies hunger, like the water which alone 
 quenches parching thirst." And he, therefore, like a lion 
 roaring on the top of the Ratgala, said to the king, 
 " Don't trouble, my lord, but enjoy the blessings of your 
 royalty. I shall overthrow the whole of these eighteen 
 armies as I would scare a flock of crows with a stone or 
 a troop of monkeys with a bow, not leaving them masters of 
 so much as a waist-cloth. I shall make them turn tail and 
 flee like a naked rabble. This battle shall be my care. Don't 
 fear or trouble. Enjoy the happiness of your royal power." 
 
 Having comforted the king with these words, he went 
 down from the palace and published the following pro- 
 clamation to all the citizens by beat of tom-tom : 
 
 " My good friends ! let each of you provide himself 
 with flowers, perfume, and ointment, the eighteen kinds 
 of sweetmeats, toddy, meat, and other food and drink ; 
 put on your fairest raiment and begin merry-making 
 without thinking. ' We are now encircled by the enemy.' 
 If any one of you drink moderately, drink of the ' great 
 drink,' and beat your drums, sing your songs, whistle, 
 clap your hands, applaud, and snap your fingers. I shall 
 supply all those who lack, for I am Mahausadha Pandit. 
 Do not be alarmed at all ; behold my power." 
 
 With these words the Maha Bosat comforted the citizens 
 also. Encouraged by these words, the citizens, who had 
 known his power from his seventh year, without the 
 slightest fear or doubt, began to make merry with dancing 
 and other amusements, as directed by the great one. 
 
 H 
 
114 UMMAGGA JATAKA 
 
 Now, when the enemies who were outside heard this 
 great noise of singing and playing, many of them entered 
 the inner city through the postern gate, but though they 
 came with hostile intent, they were not arrested by the 
 onlookers, but were suffered to roam about unmolested. 
 Those who thus entered the city saw merry-making, 
 drinking, and revelling of the citizens. King Brahma- 
 datta, hearing the noise in the inner city, addressed the 
 bystanders and said, " my friends ! these people have 
 no fear or dread at the siege of the city by this host of 
 eighteen armies. With exuberant delight, as though the 
 cup of the five pleasures were overflowing, they clap their 
 hands, they shout for joy, they whistle and sing, and beat 
 the drum. What wonder is this ? " In reply to the 
 king, who spoke thus, a spy invented this false report 
 " My lord ! for a certain purpose I entered the inner city 
 through the postern, and seeing the people celebrating a 
 festival, inquired of them, 'Friends! when all the kings 
 of the whole of Dambadiwa have come with their armies 
 and besieged your city, why are you so indifferent about 
 it ? ' And they replied, c Our king, when a young prince, 
 was anxious to celebrate a festival, when all the kings 
 of the whole of Dambadiwa should have come with 
 their armies and surrounded the city. An opportunity 
 for indulging in that wish has arrived. And he therefore 
 ordered all people by beat of tom-tom to celebrate a 
 festival for seven days, while he himself, attended by his 
 ministers, keeps wassail in the upper story of the palace, 
 revelling in his joy. He knows that these kings and 
 their armies have come and besieged the city.' Hearing 
 this, I expressed my contempt for the king, saying, ' He 
 is childish. ' " 
 
 King Brahmadatta, hearing this, inflamed with rage 
 and fury, like a snake struck with a club, said, " Go, my 
 men, and cause all these moats on all sides to be refilled 
 
TJMMAGGA JATAKA I 15 
 
 immediately ; break and raze to the ground the walls, 
 doors, battlements, watch-towers, gates, and fortresses, 
 and, entering the town quickly, scatter the heads of the 
 rabble like melons falling from an overloaded cart ; also 
 bring me the head of the king too without delay." 
 
 At this command his doughty warriors, arming them- 
 selves with sundry weapons, marched up to the gate of 
 the fortifications, saying, " We shall take the city," where 
 they suffered great loss from the mud, sand, and other 
 missiles launched against them by the warriors of the 
 Bosat ; and far from breaking into the tower, as they had 
 determined, they were not able even so much as to reach 
 the wall, but were repulsed. A few, however, were not 
 checked in their advance, but pressing forward resolutely, 
 reached the ditch, still boasting that they would take the 
 city. 
 
 Now the sentinels stationed on the battlemented towers 
 hurled down javelins, spikes, spears, and tridents, over- 
 whelming them with destruction. The soldiers of the 
 Bosat mocked the soldiers of King Brahmadatta with 
 signs and gestures, and put them to shame with con- 
 tempt and abuse, filling pots with provisions of fish, 
 meat, and toddy, which they stretched out to be taken by 
 those outside the walls, and then withdrew to consume 
 themselves. Thus they paraded the minor rampart, 
 making such gestures as to irritate the enemy who 
 could see them. The warriors of Brahmadatta, unable to 
 retaliate in any way, were thoroughly beaten, and ran 
 away stanching the blood from arms, legs, head, fore- 
 head, and face, and casting anxious looks behind them. 
 When they reached the king they said, " My lord ! a 
 man with supernatural power of flight might enter the 
 city by the air, but it is a task beyond the power, or 
 even the comprehension, of ordinary mortals." The king, 
 hearing this, was much distressed, and remained inactive 
 
I I 6 UMMAGGA JATAKA 
 
 for a few days, and not knowing auy means of capturing 
 the city, consulted Kevatta, saying, " Teacher ! there is 
 not a single one who can reach the wall of the city, much 
 less capture it. What shall we do ? " Then the Brahmin 
 replied, " If such is the case, great king, water is a 
 thing that they must get from outside. We shall cut 
 short their water-supply ; they will succumb to the de- 
 privation and be forced to open the gates. Then we 
 shall dictate our terms to the enemy." The king, saying, 
 " Yes, friend ! that is a good stratagem," from that day 
 cut short the water-supply ; and news of this reached the 
 Bosat by a message written by one of his spies who lived 
 with the king, shot into the city attached to an arrow. 
 
 Now, on the day the enemy came to the city the Bosat 
 had proclaimed that if any one should see a leaf shot into 
 the town with an arrow he should at once bring it to him. 
 And so a certain man brought and handed the leaf over 
 to the Bosat. The lord, then understanding the plan, 
 thought, " It is plain that old K&vatta and these other 
 ignorant fellows have not yet learnt that I am Mahausadha 
 Pandit," and sent for a bamboo stick sixty feet high and 
 split it into two parts, which he again bound together 
 .after removing all the knots on the inner and outer sides. 
 He then covered it with leather and had it besmeared 
 with mud. After that he sent for the mud and lily seeds 
 brought by the hermits from the Himalayas, and planting 
 the lily seed in the mud, which he placed in the water at 
 the edge of the tank, he erected the bamboo over them 
 and caused it to be filled with water. In one night the 
 seed germinated, and, growing up a fathom above the 
 bamboo, burst into flower. Then our Lord Bosat, who is 
 like a wish-conferring gem, pulled up the stem by the 
 roots, and gave it to his men, saying, " Give this to King 
 Brahmadatta." They coiled up the stem of the lotus and 
 threw it from the rampart, saying, " Friends ! men of Brah- 
 
UMMAGGA JATAKA I I f 
 
 madatta ! do not die of starvation. Pluck the petals 
 and wear them on your heads, but boil the stem of the 
 lotus and eat to repletion." That, too, a scout of the 
 Bosat picked up, and taking it before the king, said, "Be- 
 hold, my lord ! Such a lotus flower and such a long stem 
 are quite unusual, and have never been seen." And when 
 the king said, " Measure it and see," the scout, in measur- 
 ing it, made the stem out to be eighty fathoms instead of 
 sixty ; upon which the king asked when it had grown, and 
 another of the scouts, seizing upon the words as they fell 
 from the king's lips, concocted a story, and said, " One 
 day, wishing to drink a little toddy, I entered the city 
 through the postern, and saw a large tank where people 
 were amusing themselves. Many people, seated on boats 
 and canoes, were plucking flowers and amusing themselves. 
 This looks like one of the flowers growing on the bund of 
 the tank, for if it had grown in a deep place it would be 
 over one hundred fathoms in length." Hearing this, the 
 king said, "Teacher! do not think to capture the city 
 by cutting off the water-supply. That is no good strata- 
 gem of yours." "In that case," replied the pandit, "the 
 plan I have now hit upon is a very good one. The citizens 
 are supplied with padi and rice from outside. We shall 
 intercept their supplies of padi and rice. The people, when 
 pinched by famine, will doubtless open the gate. We will 
 then capture them and do as we wish." As before, the 
 Maha Bosat was informed of this plan by means of a letter, 
 and saying, " It is clear that this ignorant K&vatta does 
 not know my wisdom," caused the surface of the inner ram- 
 part to be covered with mud and sown with padi. Now, 
 every intention of the Bosat always succeeds, and so in one 
 night plants shot up above the ramparts of Mithila seven 
 yodunas in extent, their bright green colour looking like a 
 bank of clouds. The king, seeing this, inquired of the 
 bystanders, " What is that that looks so green on the top 
 
Il8 UMMAGGA JATAKA 
 
 of the ramparts?" Then a scout replied, "My lord, 
 Mahausadha Pandit, the son of the cultivator, foreseeing 
 by his wisdom a cause of fear in the future, caused every 
 grain of padi that was in the district under his control to 
 be collected, and filled the granaries of all the people of 
 the great city, throwing away the surplus on the ramparts 
 and on the streets. This padi was continually dried by the 
 sun, and then soaked by the rain. One day, for a certain 
 purpose, I entered the city through the postern gate, and 
 taking up a little of this germinated padi, said, ' Friends, 
 this is very good padi ; I shall sow it/ and scattered some 
 in the street. Seeing this, the people who were there 
 jeered at me, saying, ' This shows great starvation. If 
 you wish, take a bundle of it, clean and boil it, and eat 
 to your heart's content to save yourself from starving/ I 
 felt greatly ashamed, and regretted having touched the 
 padi." Hearing this, the king said to Kevatta, " It is 
 impossible to capture this city by stopping the supply of 
 padi. You can effect no stratagem thereby ; abandon the 
 enterprise." " My lord," he responded, "do not think so. 
 I have got another effective device. As there is no forest 
 in the inner city, they can get no firewood except from 
 outside. We will stop the firewood supply and then 
 capture the city." 
 
 The Bosat, having come to know of this as before, 
 removed the padi and plants from the rampart, and stored 
 firewood so that it could be seen from outside. The 
 people who were on the rampart laughed and jeered at 
 the soldiers of Brahmadatta, and threw large logs of 
 firewood at them, saying, "Don't starve for want of 
 firewood to cook your food. Let the men who lack wood 
 take these and boil the rice to eat and drink." Some 
 were severely injured by blows from these logs. The 
 king, seeing the large quantity of firewood, inquired what 
 it was, and one of the spies who was there said, " What, 
 
UMMAGGA JATAKA 119 
 
 my lord ! do you not know that Mahausadha Pandit, the 
 son of the cultivator, foreseeing a cause of fear in the 
 future, caused even sticks of firewood to be collected in 
 the jungle and brought into the city, and abundantly 
 supplied to each house and boutique and in every back^ 
 yard; the overplus he caused to be heaped up on the 
 rampart." Having heard this, the king said to Kevatta, 
 " This city cannot be captured even by cutting off its 
 firewood. You can effect no stratagem thereby. Give 
 up the attempt." Then the foolish Kevatta, cursing with 
 bitter anger, said, " great king ! do not think thus. I 
 have got a really good plan." The king then inquired, 
 " Teacher ! what is your stratagem ? I see no end to these 
 great devices of yours, not one of which has succeeded. 
 We cannot capture Vedeha, king of this city." 
 
 And again the foolish old Brahmin said, " My lord ! 
 it will be a great disgrace to us all if they say King 
 Brahmadatta, with his hundred princes and the armies of 
 four hosts, unable to capture King Vedeha, fled defeated. 
 Now Mahausadha Pandit is not the only wise man. I 
 also possess great wisdom, and I shall defeat him in one 
 way." " Teacher," said the king, " if there is a way, tell 
 me what it is." " 1 shall fight the battle of Dharma," 
 replied Kevatta. " What is the battle of Dharma ? " in- 
 quired the king. " great king ! " said Kevatta, " the 
 two armies shall not fight, but when the two pandits of 
 the two kings appear in one place, if one of them bows 
 before the other, the defeat shall be assigned to the king 
 whose pandit has saluted, and victory to the one whose 
 pandit has received the salutation. Besides, Mahausadha 
 Pandit does not know of this plan of ours. I am well 
 stricken in years, whereas Mahausadha is but a youth. 
 Being a wise pandit who knows the respect due to his 
 elders, he will, when he sees me, salute me without doubt. 
 Then King Vedeha will certainly be defeated. Having 
 
120 UMMAGGA JATAKA 
 
 thus defeated King Vedeha, we shall return, for there will 
 then be no disgrace in so doing. This is what is called 
 the battle of the Dharma." The Maha Bosat, learning this 
 device too as before, thought, " If by this plan I yield 
 to Kevatta, my wisdom is much at fault." Meanwhile 
 King Brahmadatta, saying, " teacher ! that is a very 
 good plan," wrote to the king, and sent a message by the 
 postern announcing that there would take place on the 
 morrow a battle of the Dharma, and that failure to attend 
 would be accounted as defeat. 
 
 Hearing this, King Vedeha called the Bosat and ac- 
 quainted him of it. And the Bosat the teacher of the 
 three worlds, the lover of all people saying, " Very well, 
 my lord," caused a "hall" for the battle of the Dharma 
 to be erected outside the western gate. Nevertheless the 
 hundred scouts who were with the various princes, not 
 knowing what the issue might be, summoned Kevatta 
 in order to protect the Bosat. King Brahmadatta and 
 the hundred princes, going to the hall of the battle of 
 the Dharma, were looking towards the east, expecting the 
 Bosat, like men who on a lucky day unanimously look 
 towards only one direction, expecting to see the new 
 moon. The foolish Kevatta too, stood looking towards 
 the eastern direction, repeating, "Time is slipping by. 
 Time is slipping by." That morning the Bosat the 
 teacher of the three worlds, who has brought the earth 
 under his flower-like feet having washed his head and 
 bathed himself with sixteen pots of sweet-scented water, 
 put on a kasi cloth worth a lac of gold coins and decked 
 himself with all ornaments ; then, after partaking of the 
 various delicious dishes prepared by Amara Devi, he went 
 to the gate of the palace in a great procession, and 
 announced his arrival to the king, who said, " Let my 
 son come in immediately." Thereupon he entered the 
 palace, saluted the king, and stood on one side ; and when 
 
UMMAGGA JATAKA 121 
 
 the king inquired, "Well, son Mahausadha Pandit?" he 
 replied, " I am going to the battle of the Dharma." The 
 king then continued, "Son, what must I do?" "My 
 lord ! I wish to deceive Kevatta by means of a gem ; 
 may it therefore please your Majesty to let me have the 
 eight-sided gem ? " replied the pandit. The king then said, 
 " Son ! do you need my leave to get it ? Take it." There- 
 upon the pandit took in his hand the gem that had been 
 given to him in his former birth by the god Sakra, and 
 saluting the king, went down from the palace. Attended 
 by the thousand warriors born on the same day as himself, 
 and by a whole army, seated in a magnificently decorated 
 chariot worth ninety thousand pieces of gold, and drawn 
 by grey horses, he reached the gate at the time of the 
 midday meal. 
 
 Now Kevatta eagerly waited, expecting the pandit's 
 arrival every moment, and craning his neck in the direc- 
 tion from which he should come, so that it looked like 
 a heron's. His body was bathed in sweat caused by the 
 rays of the sun, which was like the all-pervading glory of 
 the Maha Bosat. And the Bosat, attended by his retinue 
 of elephants and horses, that surged in the streets like the 
 angry sea inundating the earth, fearlessly caused the gate 
 to be opened, and driving out from the city, alighted from 
 the chariot and stalked towards the hall of the battle of 
 the Dharma like a roused lion with mane erect. The 
 hundred princes, beholding the glorious presence of the 
 Maha Bosat, applauded a hundred times with joy, saying, 
 " This is the son of Sirivardhana Situ Mahausadha Pandit, 
 who is second to none in wisdom in all Dambadiva." The 
 pandit, like the god Sakra, who started off to the Asura battle 
 attended by the gods of the two heavens, advanced up to 
 Kevatta, taking with him the eight-curved gem, himself 
 resplendent with his unspeakable glory and magnificence. 
 Kevatta Brahmin, seeing the Bosat, was fascinated, and, 
 
122 UMMAGGA JATAKA 
 
 unable to staud where he was, advanced to meet him, and 
 said, " Mahausadha Pandit ! we are both pandits. I 
 marvel that you have sent me no rare present, after I have 
 come and waited here so long for you. Why have you 
 failed in this mark of respect for me ? " To K&vatta 
 who thus spoke, the Bosat replied, " pandit ! I was 
 searching for a present that should be worthy of you, and 
 I have to-day found this gem. Accept it ; there is none 
 to equal it." And Kevntta, too, seeing the gem that was 
 shining in the hands of the pandit, reflected, "This pandit 
 has brought a gem for me," and saying, " If so, give it," 
 he stretched out his hand. And the Bosat, too, saying, 
 " Then take it," stretched out his hand and let the gem 
 fall OD the tips of the Brahmin's fingers. Now the 
 Brahmin could not support the heavy gem with his finger- 
 tips, and it fell on the ground and rolled on to the feet of 
 the Bosat. Then the Brahmin, anxious to possess the gem, 
 stooped down towards the feet of the Basat to pick it up. 
 Seeing this, the Bosat held the Brahmin's neck firmly with 
 one hand, and the loins with the other, so that he could 
 not raise his bowed head, and saying, " Get up, teacher ; I 
 am young enough enough to be your grandson ; do not 
 bow before me, I beg," rubbed the Brahmin's face against 
 the rough ground, and made his face as red as a shoe 
 flower with blood and clny ; then seizing him by the 
 throat, cast him off, exclaiming, " You fool ! did you think 
 you could get an obeisance from me ? " The other fell to 
 the ground six fathoms off, and rising up, went away 
 wiping away the sand. The gem was picked up by the 
 Bosat's men ; and the voice of the Bosat, crying, " Get up, 
 teacher ! do not worship me," was heard above the din of 
 the four hosts. All the people applauded and waved 
 clothes above their heads, clapping their hands and shouting 
 aloud, " See ! Kevatta Brahmin has worshipped the feet of 
 Mahausadha Pandit." Now all the people, including King 
 
UMMAGGA JATAKA 123 
 
 Brahmadatta and the hundred princes, saw Kevatta 
 stooping down at the feet of Mahausadha Pandit, and, 
 overcome with mortal fear at the sight of their champion 
 worshipping the feet of the foe, which signified their defeat 
 and put their lives in jeopardy, mounted each one his 
 charger and turned their faces to Uttara Pancala. Seeing 
 their flight, all the retinue of the Bosat in one accord cried, 
 with a great shout, "Look! King Brahmadatta and the 
 hundred princes are flying with their routed and broken 
 army ! " At this noise the panic of the princes increased 
 as they fled, while the great army was scattered, each man 
 looking only for his own safety in flight. And the Bosat's 
 men shouted all the more when they saw this. Our lord, 
 the mine of mercy, without ordering a pursuit of the fugi- 
 tives, returned to the city attended by his men ; while King 
 Brahmadatta flew a distance of twelve gavvas with the 
 army, which had been scattered in spite of its great num- 
 bers. The shameless, contemptible Kevatta mounted 
 his horse and rode off, spitting blood from his mouth and 
 wiping the gore from his forehead. And when he came 
 up with the army he cried from his seat on horseback, 
 " Friends! stop! stop! I did not bow to the son of the 
 cultivator. Halt ! Stand ! " But in spite of his exhorta- 
 tions the army fled away without halting, saying, " You 
 wicked, mean, vicious, despicable, barbarous, ugly, silly 
 old Brahmin ! after saying that you would go to fight, you 
 made obeisance before a person young enough to be your 
 grandson. Have you not committed every evil act that 
 would bring shame even on the meanest of men ? You 
 fool ! don't talk nonsense. You villain ! You had better 
 fly while you can if you want to save your skin." In 
 such abusive terms the army reviled Kevatta, and turn- 
 ing a deaf ear to his words, refused to stay their flight. 
 
 The Brahmin quickly dashed forward into the midst of 
 the army, crying, " What do you say ? 1 did not salute 
 
124 UMMAGGA JATAKA 
 
 the son of the cultivator. I tell you I did not salute 
 him. Does a man bruise his forehead, knees, and arms by 
 a salutation ? To-day I hear from you for the first time of 
 such salutation. That son of the cultivator played me 
 false by means of a gem." Thus he convinced the men of 
 the truth of his statement, and regaining his control of the 
 mighty army, he stopped' their flight, which had lasted 
 about three yodunas, and bringing it back again, invested 
 the city as before. 
 
 Now, though the army did not think of this device 
 owing to the power of the Bosat, it was so numerous that 
 if each soldier cast a single handful of earth it would have 
 sufficed not only to fill the moats, but also to overtop the 
 twenty-seven foot rampart with a mass of equal height. 
 And it is for this reason that they did not think of such a 
 plan : Buddha, the teacher of the three worlds, has said, 
 " Bodhisattanam adhippaya nama ijjhanti" "The will of 
 the Bosat is ever fulfilled." And therefore by the power of 
 our Bosat, who is like a wish-conferring gem, not a single 
 soul threw a handful or clod of earth towards the town, or 
 even thought of doing so. All, therefore, came up to the 
 city and resumed their former positions. Then King 
 Brahmadatta inquired of Kevatta, " Teacher, what shall 
 we do ? " and the wretched fellow replied, " We shall not 
 let any one come out from the city gates, or even from the 
 inlet. When that is done the harassed people will them- 
 selves open the gate. We will then easily capture the 
 enemy, and do whatever we wish with them." And when 
 the Bosat ascertained this by means of a message sent by 
 a spy, he thought, " If the enemy stay here for a long 
 time, then we shall have no peace of mind ; I shall drive 
 them off by means of a stratagem." He therefore searched 
 out an adroit and cunning man, and when he found one in 
 the person of Anuk&vatta, he said to him, " I have got a 
 certain plan ; I wish you to carry it out for me." The 
 
UMMAGOA JATAKA 12$ 
 
 other replied, " My lord ! what must I do ? Tell me." The 
 Bosat then continued, "Stay on the great rampart, and 
 when our men are not on the alert, seize the opportunity to 
 say to the people of Brahmadatta, 'Friends ! don't be dis- 
 couraged, but try to maintain your position for a short 
 time. All the people in the inner city are as dispirited as 
 fowls caught in a net. In a few days they will themselves 
 open the gate ; you will then be able to capture Vedeha 
 and the wretched son of the cultivator.' Thus saying, 
 walk up and down the rampart, and win their hearts by 
 giving them fish and meat and other food and drink. Our 
 people, hearing you speak thus, will revile and abuse you, 
 and then seizing you and tightly tying your hands and 
 feet, will almost beat you to death with a bamboo in the 
 sight of the people of Brahmadatta ; then taking you down, 
 they will tie your hair into five knots, and daub you with 
 brick-dust, and deck you with chaplets of ' rat ' and 
 'kaneru' flowers, and after giving you a number of blows 
 that will raise weals on your body, they will tie your 
 hands firmly behind your back, and taking you up to the 
 top of the rampart, will put you in a basket made fast to a 
 rope, and lower you down in the presence of the people of 
 King Brahmadatta, who, when you are left outside as a 
 treacherous villain, will take you and show you to the 
 king. Now if the king ask you for what fault they did 
 such things to you, tell him thus ' great king ! my 
 wealth is great. Mahausadha, the son of the cultivator, 
 got angry with me, and denouncing me as a traitor to the 
 king, confiscated my property ; and as I pondered how I 
 might make the son of the cultivator, who had robbed and 
 deprived me of all my wealth, lose his head, I sympathised 
 greatly with your army in their discouragement at being 
 unable to capture the town, and gave them food and drink, 
 telling them of the straits to which the besieged were re- 
 duced ; on hearing which, animated by his old grudge, he 
 
126 UMMAGGA JATAKA 
 
 committed this outrage on me. Your men know all these 
 things/ Thus speak, and contrive to impose on the 
 king, and when you have fully gained his confidence, 
 continue ' great king ! now you have me on your 
 side. Be at ease, for Vedeha and Mahausadha, the son 
 of the cultivator, are as dead men. I know minutely 
 the strong and weak places of the rampart, and also 
 those places in the moats which are infested with sharks 
 and crocodiles, and those places which are not. In a few 
 days I shall get the kingdom for you/ Then the king, 
 confiding in you, will treat you lavishly and entrust his 
 army over to you. You will then go to attack the city with 
 the army, and lead it into the places where there are fierce 
 alligators and sharks. Then the soldiers, terrified by the 
 alligators and sharks, will not fight, or even reach the moat. 
 Afterwards you will go up to the king and say, * My 
 lord ! this army of yours has been rendered disaffected 
 by the son of the cultivator. There is not a single soul, 
 not excepting Kevatta or any of the princes, who has 
 not taken bribes from him. I alone am loyal to you. 
 Though they march under your banner, they have been 
 bought by the pandit. When such a large number have 
 become turn-coats, what can I do unaided ? If you do not 
 believe me, may it please your Majesty to order them to 
 appear before you in full dress. When all of these appear 
 before you so dressed in obedience to your order, look at 
 the ornaments, swords, and other presents that were given 
 to the princes by the son of the cultivator with his name 
 carved on them, and believe what I say/ The king will 
 thereupon order the princes up before him, as you advised, 
 and when they come to him he will, upon seeing the name 
 of which you have forewarned him, tremble with fear and 
 dismiss the princes. He will then ask you, ' Teacher ! 
 what shall we now do ? ' And to this inquiry you will 
 reply, ' great king ! the son of the cultivator is a person 
 
UMMAGGA JATAKA I2/ 
 
 t)f many wiles, and if we remain here for some days he 
 will gain over all your army and put an end to your 
 career. Let us tarry no longer, but take horse at mid- 
 night and flee to escape death at the hands of the enemy.' 
 When you speak to him thus be will believe you, and do 
 as you say. You will then ascertain the time of the king's 
 flight and indicate it to our men." 
 
 Thereupon Anuk&vatta replied, " pandit ! if I can 
 in any way assist you, I shall do all as you direct." Then 
 the pandit continued, " You must bear a few blows while 
 V&d&ha's army is looking on." And he replied, " pan- 
 dit ! provided you do not actually kill me or deprive me 
 of my hands and feet, you may do anything you wish with 
 my body." 
 
 Then, after making much of Anukevatta's wife and 
 
 o 
 
 children and all his household without exception, they tied 
 Anukevatta's hair into five knots, publicly gave him 
 several blows which left their marks on his body, and 
 disfigured him by smearing him all over with brick-dust, 
 decking him out with garlands of " kan&ru." After that 
 they put him in a basket, and fastening it to a rope, lowered 
 him down outside the rampart and exhibited him to Brah- 
 madatta's people. The king, after testing Anukevatta in 
 many ways, took him into his confidence, honoured him with 
 his friendship, and gave him control over the army. Now 
 Anuk&vatta took the army, and marching against the city 
 to capture it, led his men near to the fords, infested by such 
 ravenous alligators and sharks that even a finger could not 
 be dipped into the water without being snapped off, telling 
 them, " There is no danger in getting into the water here ; 
 the fortification here, too, is weak, and there are no pickets." 
 But those who got into the water were devoured ; while, 
 on the other hand, the men who were on the watch-towers 
 wrought great havoc among the remainder by the shower 
 of arrows, spikes, lances, and hooks that they hurled 
 
128 UMMAGGA JATAKA 
 
 upon them. The army was almost annihilated, and re- 
 fused to advance to the attack or even face the enemy. 
 And Anukevatta went up to the king and addressed 
 him thus " mighty king ! there is not one who will 
 fight for you. All have taken bribes from the son of 
 the cultivator. If you do not believe me, may it please 
 your Majesty to order up all the princes in full dress and 
 set your doubts at rest when you see the name carved on 
 their ornaments." The king, as advised, assembled them 
 all, and seeing the inscription on the various ornaments, 
 believed that they had all taken bribes, and dismissing 
 them all said, "Now, teacher, what shall we do?" And 
 the latter replied, "My lord, no action is now possible. 
 If we waste time by waiting here the son of the cultivator 
 will capture you ; though Kevatta walks about with a 
 sore on his forehead, he too has taken bribes. During 
 the battle of the Dbarma he secretly received a peerless 
 gem, and prevailed on you to return to this death-trap 
 after you had fled nearly three yodunas. So he too is 
 certainly a traitor, and therefore I would not have you 
 stay here a single night. I wish you to fly at midnight. 
 I am the only loyal person in this army." Hearing this, 
 the king was panic-stricken, and said, " If so, teacher, 
 there is none here who is true to me but you ; saddle a 
 horse with your own hand and arrange for my departure." 
 Anukevatta, knowing that the king would certainly fly, 
 reassured him, saying, " great king ! do not be alarmed," 
 and went immediately to the scouts and said, "The king 
 will fly to-day. Don't think of sleep." He then went 
 and saddled the horse for the king's flight, arranging the 
 bridle in such an unusual way that should the reins be 
 pulled to stop the animal it would go on without halting, 
 and came to the king in the middle of the night and 
 said, " I have brought the horse saddled. It is now time. 
 May it please your Majesty to start at once." The king 
 
UMMAGGA JATAKA I 29 
 
 mounted the horse and fled ; while Anukevatta, also 
 mounting a horse, rode some distance as if going along 
 with the king and then halted, upon which King Brah- 
 madatta pulled hard to stop the steed which had been 
 harnessed in the strange manner, but without halting a 
 moment it ran away with him. 
 
 Meanwhile Anukevatta, getting into the midst of the 
 army, shouted with a loud voice, " King Culani Brahma- 
 datta has fled," and the spies with their followers repeated 
 his shout with great cries. Then the hundred princes, 
 thinking that Mahausadha Pandit had opened the gates 
 and made a sortie, were panic-stricken, and in fear of 
 instant death fled headlong like a naked rabble, leaving all 
 their wealth behind them, and neglecting even their swords 
 and uniforms, each one looking only to his own safety. 
 Then, too, the spies redoubled their shouts, calling out, "The 
 hundred princes have also fled." And hearing this noise 
 the men who were at the city gate and on the watch-towers 
 and ramparts re-echoed the cry, the spies who were outside 
 and the people who were within the city joining in one 
 loud uproar. All these shouts were blent in one earth- 
 splitting din, which surged like the ocean struck by a 
 sudden squall, and a wild clamour arose within and 
 without the walls. And the soldiers, who were almost 
 eighteen Akkhohinis in number, were struck with mortal 
 fear, thinking that Mahausadha Pandit had certainly 
 captured King Brahmadatta and the hundred princes, 
 and seeing neither help nor refuge nor means of escape, 
 they ran headlong like the former fugitives, not only 
 leaving all their property behind where it lay, but without 
 taking even a cloth to cover them. Thus not a soul 
 remained to people the field where so great a royal force 
 had lately pitched its camp. 
 
 As for King Culani and the hundred princes, they 
 were utterly dispersed, and returned each one to his 
 
 I 
 I 
 
130 UMMAGGA JATAKA 
 
 kiogdom. Alarmed by the tumult that prevailed during 
 the night the elephants and horses stampeded, break- 
 ing their tethered ropes and chains, and made for 
 the jungle. Early on the following day the sentinels 
 opened the gate and went out of the city, where they 
 saw the great transformation that had taken place. 
 They then went up to Mahausadha Pandit, who is like 
 a wish-conferring gem, and asked him what was to be 
 done with the booty. And he replied, " As the spoils 
 have not been taken by violence, but have been left 
 behind by the enemy uncared for, they belong to us 
 as abandoned property. Out of these give the pro- 
 perty of the princes to our king, bring me all that 
 belonged to K6 vatta and the other ' situs/ and let the 
 people take the property that belonged to the remainder 
 of the army, who 1 numbered nearly eighteen Akkho- 
 hinis." 
 
 And it took a fortnight to remove the gold and silver 
 valuables, and four months to remove the padi, rice, 
 weapons, and other commoner articles. The Bosat loaded 
 Anuk6vatta with favours. He also caused the elephants 
 and horses that had fled to be recaptured. From that 
 time forward the coffers of the people of Mithila over- 
 flowed with the ten kinds of wealth. 
 
 Now seven years had elapsed since King Brahmadatta 
 and the hundred princes had been defeated, during which 
 they lived in Uttarapancala. 
 
 One day the old Kvatta Brahmin looked at his face 
 in a mirror, and seeing the scar on his forehead like the 
 mark of a burn, was enraged like a snake struck with 
 a club as he thought to himself, " This is the hand- 
 work of no other than Mahausadha, the son of the 
 cultivator, who put me to shame before the hundred 
 princes," and reflected how he could make an end of the 
 Maha Bosat. Then he struck on a great plan, viz., to 
 
UMMAGGA JATAKA 131 
 
 entice King Vedeha by promising him in marriage the 
 king's daughter, Princess Pancala Candi, who was fair as a 
 goddess, and endowed with the sixty- four graces of women, 
 to bring him into the city with the Maha Bosat, as an 
 angler drags to land the fish that has swallowed his 
 bait, then to kill both of them and enjoy the fruits of 
 victory. Resolving to do this, and having finally made 
 up his mind, he went up to the king, and said, "My 
 lord ! I have a secret scheme to discuss." And the king 
 replied, " By following your secret counsels before I had 
 to flee here naked, without saving so much as a robe. 
 What good will you get from this plan ? Say no more ! " 
 The other then continued, " great king ! there is no 
 scheme to equal this one." " If so, tell me of it," replied 
 the king. Thereupon the Pandit, saying, " First of all, we 
 must have privacy," took the king to the upper storey 
 of the palace, and said, " great king ! we must excite 
 the passions of King VMdha, and bring him into this 
 city together with the son of the cultivator, and then 
 kill them." "Well," said the king, "by what means 
 do you intend to excite the king's passions and bring 
 him to this city ? " And he replied, " great king, 
 your daughter, Princess Pancala Candi, possesses exquisite 
 beauty. We shall have her transcendent charms cele- 
 brated by poets in song and verse, which we shall cause to 
 be recited throughout all Mithila. And when the king 
 as soon as he hears of her beauty cares nothing for his 
 kingdom unless he can possess her, and is infatuated 
 with the desire to wed her, I shall myself go thither, 
 and return after fixing an auspicious day and hour. 
 When I have returned after fixing the date, that king 
 will come to this city with Mahausadha Pandit, like a 
 fish that has swallowed a bait. We will then seize them 
 and put them to death." The king being persuaded by 
 these words was very much pleased, and said, " Teacher ! 
 
132 UMMAGGA JATAKA 
 
 that plan is very good," and agreed to carry it out, say- 
 ing, " I shal] do as you say." 
 
 Now a minah bird who guarded King Culam's bed- 
 chamber carefully listened to the private conversation of 
 these two and committed it to memory. Afterwards the 
 king sent for well-read poets, and telling them how matters 
 stood, gave them lavish rewards, and then showing them 
 his daughter, said, " My children ! describe the beauty of 
 this princess, celebrating it in verse." Those poets com- 
 posed tuneful poems very pleasant to the ear, and recited 
 them to the king. That day the king conferred many 
 favours on them. Master musicians learnt these songs 
 from the poets, and sung them before large assemblies, to 
 the great delight of the audience. When these poems and 
 songs became known to many, the king again sent for 
 singers, and said, "My children! go and catch lihiniyas, 
 and stay on trees during the night, singing ; early in the 
 morning tie bells on the necks of lihiniyas and set them 
 free, and come down secretly." Now the reason for so 
 doing was to start a rumour over all Dambadiva that even 
 the gods sang praises of the beauty of King Brahmadatta's 
 daughter. 
 
 The king sent for poets again and said, " Now you must 
 compose and sing lays, saying, * That a princess so fair 
 is too good a match for any other king of all Dambadiva 
 except King Veddha of Mithila/ comparing the glory of 
 King Vedeha to the beauty of the princess." Starting from 
 that time they travelled four hundred leagues, singing in 
 every place they came to till they reached Mithila, and 
 there too they sang these lays before large audiences, many 
 of whom, delighted with the songs, applauded again and 
 again, and loaded them with presents. During the night, 
 too, these singers sang from the top of trees, and early in 
 the morning descended, after tying bells round the necks 
 of koslihiniyas and letting them fly away. When the 
 
UMMAGGA JATAKA 133 
 
 sound of these bells was heard in the air, it was noised 
 abroad throughout the whole city that even the gods ex- 
 tolled the beauty of Culam's daughter. King VMe'ha 
 having heard of this sent for these singers, and caused 
 them to sing these songs at his palace before a large as- 
 sembly ; and charmed with the idea that King Culain would 
 give him in marriage so fair a maid as his daughter, con- 
 ferred great favours on them, and treated them with every 
 kindness. They came back and related the matter to 
 King Culam, whereupon Kevatta said, " great king ! 
 I shall now go and fix a lucky hour and date." And the 
 king replied, " Very well, teacher ! What must you take 
 with you ? " " Let me have some sort of presents," re- 
 sponded the Brahmin. And the king saying, " Yes, take 
 these," provided him with costly presents. So the 
 Brahmin started with a large procession, and reached the 
 kingdom of VMeha, where upon the news of his arrival 
 the sole topic of conversation in the city was the in- 
 tention of King Brahmadatta to give his daughter in 
 marriage to the king, the re-establishment of friendship 
 and amity between the two monarchs, and the advent of 
 Kevatta Brahmin to fix a lucky hour for the nuptials. 
 King VMeha, too, heard of the Brahmin's coming. Upon 
 hearing the news the Bosat, knowing as he did the 
 schemes of others, did not look with favour upon Kevatta's 
 marriage embassy, and with the object of thoroughly 
 probing the affair, sent word to spies who lived with King 
 Culani, asking for detailed information as to the marriage. 
 In reply they announced that they were ignorant of the 
 details, as the king and Kdvatta had conferred together 
 in the bedchamber of the upper storey of the palace ; but 
 that a sella who watches the king's bedroom knew the 
 nature of their interview fully. On receipt of this reply, 
 the Bosat determined not to let the wicked Kdvatta spy 
 out the city after he had been at such pains to guard 
 
134 UMMAGGA JATAKA 
 
 it. Lest the enemy should secure any advantage, the Bosat 
 decorated the roadway from the great gate to the palace 
 gate, and thence on to the gate of his residence, erecting 
 screens of rattan on either side of the roadway, and cover- 
 ing the top with mats, which he adorned with pictures. 
 He also strewed the ground with white sand and flowers 
 of five kinds, and put brimming jars of water on either 
 side of the roadway, with cocoa-nut flowers and ornamental 
 plantain trees. Kvatta, who entered the town without 
 clearly seeing the houses and buildings of the city, thought 
 to himself, " The king has made these decorations in honour 
 of the auspicious event which brings me here," for the 
 Brahmin did not know that the object was to hide the city 
 from his sight. Thus he went through the decorated 
 streets, and seeing the king, offered him the presents he 
 had brought, and after a pleasant talk with him sat on 
 one side. After receiving hospitality at the hands of the 
 king, he related the reason of his coming thither thus : 
 
 " great king ! our ruler is desirous of cementing 
 the friendly relations which now exist between you by a 
 marriage alliance. He has sent treasures and gifts. And 
 now let silver-tongued ambassadors come from that country; 
 let them utter only such acceptable words as are pleasant 
 and agreeable to your ears ; let the factions of VSdeha and 
 Pancala lay aside their differences ; let them say to one 
 another only such words as may give mutual satisfaction, 
 for this marriage will seal the compact of friendship be- 
 tween the King of Pancala and the King of Vedeha ; let 
 therefore no ill-omened words mar this auspicious event ; 
 let us promote it by propitious converse ; let auspicious 
 words only be used. Not only this, my lord ; the king 
 will send you his peerless daughter and other precious 
 treasures. Henceforward let ambassadors of persuasive 
 speech pass between the cities bearing gifts from one 
 monarch to the other ; for is not the union of the two 
 
UMMAGGA JATAKA 135 
 
 countries like the mingling of the waters of the Ganges 
 and the Jumna ? Shall they not live in pleasing union ? 
 Our king would have sent another envoy, but fearing that 
 110 other would be able to describe in words sufficiently 
 attractive to do it justice the proposal of the marriage 
 which I now bear, said to me, ' Teacher ! go in person, 
 and win over the king to look favourably on the alliance, 
 and bring him to this city.' And therefore, king of 
 kings ! may it please your Majesty to come without 
 dalliance ; from your journey there two benefits will 
 accrue the acquisition of an incomparable princess, and 
 the establishment of friendship with the king." 
 
 Pleased at this speech, the king was won over merely 
 by the words, "You will obtain a princess of exquisite 
 beauty " ; and said, " teacher ! formerly both you and 
 Mahausadha Pandit strove with one another at the battle 
 of the Dharma. Now, go and see my son ; speak pleasantly 
 to him, and forgive him, for you are both Pandits, and 
 then come back." K6vatta agreed, and started off. 
 
 Now, very early on the morning of that day the Bosat, 
 being determined not to bandy words with that wretched 
 fellow, drank a small quantity of ghee to justify his in- 
 tended excuse, and causing the floor to be cow-dunged, 
 he had the dung laid on two inches thick, and smeared 
 thickened oil on the pillars. He also caused all the furni- 
 ture to be removed from the place, except only the narrow 
 couch on which the Bosat reclined. After this he gave 
 these directions to his people : " When the Brahmin enters 
 into conversation with me, say, ' Brahmin ! don't talk 
 with the Pandit ; he has taken a medicinal oil to-day/ 
 And when I begin to talk after he stops, say, ' lord ! 
 have you not taken a medicinal oil ? You should not 
 talk.' ' And after so instructing them, he covered himself 
 with a red robe, and laid down on the sofa in the inner- 
 most of the seven closets on the ground floor. K6vatta, 
 
136 UMMAGGA JATAKA 
 
 on reacLing the door of the outer court, inquired of the 
 watchers where the Pandit was ; and the} 7 replied, " 
 Brahmin ! don't talk loud, don't raise your voice ; without 
 a whisper walk in silently as a dumb man. To-day our 
 master has taken a medicinal oil, and cannot stand loud 
 talk or noise." The watchers at the gates of the other 
 courts too said the same thing. The Brahmin passed the 
 seventh gate in silence without a whisper, and reached the 
 Bosat. The Bosat showed signs of beginning a conversa- 
 tion with the BrahmiD, who went up to him, but the by- 
 standers stopped him, saying, " Did you not take a very 
 efficacious medicinal oil to-day ? What advantage can 
 there be in talking with this wretched Brahmin ? " Kvatta 
 could find no seat near the Bosat, nor any facility for 
 resting himself. He received no kindly greeting from the 
 Bosat, but stood like an old bull which had entered a dung- 
 littered pen in wet weather, lifting one foot from the mire 
 with a splodge and rubbing it on the other to get rid of the 
 clammy filth that adhered between the toes. Now, one 
 man looked at the Brahmin, who was in this plight, and 
 rubbed his eye ; another stared ; while a third scratched 
 his elbow. The Brahmin, seeing the behaviour of these 
 fellows, glanced suspiciously here and there, and said, 
 " Pandit, I shall go now ; " when another fellow said, " You 
 vile Brahmin ! do you still talk when we have told you not 
 to ? We shall now break every bone in your body." 
 Trembling with fear he looked back, when a second by- 
 stander struck him a blow on the back with a bamboo 
 stick, while a third caught him by the neck and pushed 
 him, saying, " Will you, or will you not go ? " And a 
 fourth ran up to him and gave him a slap on the small of 
 his back ; and the Brahmin, shuddering with terror like an 
 old buck escaped from the jaws of a cheetah, tottered off 
 at his best speed with difficulty, and reached the palace. 
 Meanwhile the king was thinking to himself, " To-day 
 
ITMMAGGA JATAKA 137 
 
 my son will be delighted with the news of my marriage. 
 What is more, the two Pandits will discuss the battle of 
 the Dharma, and effect a mutual reconciliation which will 
 redound greatly to my advantage." Just then the king 
 saw Kevatta, who had come staggering thither, and in- 
 quired by the following stanza about the conversation 
 which had taken place between the tw^o : 
 
 " Kathannu Kevatta Mahosadhena 
 Samagamo asi tadingha brtihi 
 Kacci te patinijjhatto 
 Kacci tutthd Mahosadho." 
 
 By this stanza the king inquired thus : " Well, Kevatta, 
 did you and my son forget the enmity engendered by the 
 battle of the Dharma and become reconciled ? What was 
 the nature of your frieudly converse ? Was my son pleased 
 to hear of the marriage proposed by your king ? Tell me 
 all details without reserve." Thereupon Kevatta recited 
 this stanza : 
 
 " Anariyarftpo puris6 janinda 
 Asammodako thaddho asabbhirflpo 
 Yatha nmgova Badhird 
 N' kincattham abhasatha," 
 
 which said, " king, the chief of men ! that Mahau- 
 sadha Pandit is by nature rude : he has an ignoble charac- 
 ter and an evil disposition, and is altogether vicious : he 
 spoke to me no more than if he were dumb, and listened 
 to me no more than if he were deaf. That Pandit may 
 suit you, but there is none so wicked as he." Thus 
 the angry Brahmin said whatever came first. He did not, 
 however, say a word about the blows he had received. He 
 thought it was like the beating that Handuruwa got, and 
 he therefore made no mention whatever of the indignity 
 he had suffered, but dilated on the evil disposition of the 
 Great One. The king was displeased at this, but did not 
 contradict him ; he even provided K&vatta and his suite 
 
138 UMMAGGA JATAKA 
 
 with provisions and lodgings, and said, " Go, teacher, and 
 rest." After dismissing him the king thought to himself, 
 " My son is very wise : he is a person of kind speech : yet 
 he did not talk with the Brahmin, and was displeased at 
 even seeing him. What is this ? Methinks my son saw 
 some source of future apprehension in this Brahmin's 
 arrival hither. Kevatta's arrival, therefore, is not to our 
 advantage or profit. I believe that by the enticement of 
 the proposed marriage he wishes to get me into his own 
 country in order to kill me, and that it was because my 
 son knew this that he declined to speak to him." While 
 he was troubled by these apprehensions, S6naka and the 
 other " seas of wisdom " came to him. From them the 
 king inquired, " Well, S6naka ! shall I go to Uttarapancala 
 and bring Cftlanf s daughter over here ? Are you all in 
 favour of the expedition ? " Then S6naka replied, " 
 great king ! what is this you say ? Will any one drive 
 away with blows a beautiful maiden who comes to him ? 
 If your Majesty go thither and bring this princess, you will 
 have no equal among the kings of Dambadiva except 
 Brahmadatta ; for you will then be the consort of the chief 
 ruler's daughter. Moreover, my lord, the king gives you in 
 marriage his daughter, the fairest of Dambadiva's women, 
 because he regards you alone as his equal, while he looks 
 on all the other princes merely as his vassals. There is 
 therefore a great advantage to be gained, and if any one in 
 his folly opposes the expedition, have no hesitation about 
 it, but set out. We too who accompany you shall be 
 recompensed with feasts and presents of costly raiments." 
 
 Thus Senaka, who did not yield the palm to Kdvatta 
 for folly, envy, and natural greed, specially incited the 
 king, and instigated him to accept his advice. While 
 they were talking, Kevatta coming from the place 
 where he was, said, " Great king ! I cannot linger here 
 any longer, for I must now depart." And the king 
 
O1MAGGA JATAKA 139 
 
 dismissed him graciously. The Bosat finding that the 
 Brahmin had gone, bathed and dressed himself, came to 
 attend upon the king, and saluting him he sat on one 
 side. The king then thought, " My son is a great coun- 
 sellor ; he is versed in all devices. By his natural wisdom, 
 and with no extraneous assistance, he can thoroughly 
 solve all the enigmas of the past, future, and present, 
 and he is therefore aware of the advantages and draw- 
 backs of our proposed expedition ; " but suddenly carried 
 away by his passions, and in the folly of his ignorance, 
 did not delay to follow out his original intention, and 
 inquired of the Pandit by the following stanza : 
 
 " Channam hi eka va matl sarneti 
 Ye Pandita uttamabhtiripatta 
 Yanarn ayanam athavapi thanam 
 Mahosadha tvampi matiru karohi." 
 
 " Son Mahausadha Pandit ! the opinions of all six of 
 us S^naka, Pukkusa, Kavinda, Ddvinda, Kevatta, and 
 VMeha in favour of going to Uttarapancala to bring 
 the daughter of King Brahmadatta, are unanimous and 
 as free from difference as the waters of the Gauges and 
 the Juinna. Mahausadha Pandit ! do you also con- 
 sider well by your excellent wisdom whether it is right 
 or wrong to go thither or to refrain from going, and tell 
 us whether we should go or not." Hearing this the 
 Great One thought, " Persuaded as he is in his folly by 
 the words of these four, blinded by ignorance and fired by 
 passion, the king will certainly go and come to great destruc- 
 tion. I will tell him the defects of the expedition, and stop 
 him if he is to be stopped ; " and replied in the follow- 
 ing four stanzas, thus: "Great king! do you not know 
 that King Brahmadatta possesses the fivefold elements 
 of power ? I foresee that he will get you to go there 
 by offering to give you his daughter in marriage, in order 
 to wipe out the disgrace of the defeat he formerly suffered 
 
140 UMMAGGA JATAKA 
 
 when repulsed before this city, and will wreak his will 
 on you, as a hunter disposes of a deer caught in the 
 toils. If in the ardour of your passions you go to Uttara- 
 pancala, you will quickly meet your death, as a fish dies 
 when it swallows the longed-for bait, blind in its greed 
 to the hook that lurks beneath ; you will come to great 
 destruction, like a deer caught in the reeds, and therefore 
 I do not approve of your journey hither. 
 
 " Janasi kho raja mahamibhavo 
 Mahabbalo Culani-Brahmadatto 
 Eaja Va tarn icchati karanattham 
 Migam yatha okacarena luddo 
 
 Yathapi maccho balisam vankam mamsena chaditam 
 Kamagiddho na janati maccho maranam attano 
 Evam eva tuvam raja Culaneyyassa dhitaran 
 Kamagiddho na janasi macch6 va maranam attano 
 Sace gacchasi pancalam khippam attain jahissasi 
 Migam panthanupannam va mahantam bhayam essati." 
 
 When he spoke thus, the foolish king, unable to con- 
 sider the matter sensibly, thought that he was being 
 insulted, and was incensed with the idea that the Maha 
 Bosat had forgotten that he was merely a servant, and 
 that the king was his master, and had said no words 
 about the marriage, although he knew full well that the 
 chief ruler of Dambadiva had sent an embassy to offer in 
 marriage the daughter of his house, but had foretold a 
 terrible death for the king, whom he treated as a fool ; he 
 was as a fish that swallowed a hook, as a deer entangled 
 in the reeds, and was convinced that Senaka, his other 
 three pandits, and K6 vatta were the only people who spoke 
 fittingly of the marriage. And he abused and reviled the 
 Bosat in many ways, saying, " We were fools in asking 
 such a great and momentous question of you, the son 
 of a cultivator, who earn your bread by hanging on the 
 plough as you turn up the soil," and ordered him to be 
 cast forth, crying, " Seize by the neck this fellow who 
 
UMMAGOA JATAKA 14! 
 
 Las spoken so as to deter me from winning this peerless 
 maiden, and drive him from my palace." 
 
 The Bosat perceiving the king's wrath thought, " I 
 shall be disgraced to my dying day if any one on the 
 orders of this foolish king seizes me by the arm or neck, 
 therefore I shall go of my own accord." And rising up 
 from his seat he saluted the king and went to his house. 
 Now although the king had spoken in anger, he did not, 
 out of respect for the Bosat, order any one in particular 
 to strike or to buffet him or to cast him out ; and no one 
 approached the Bosat, but each man looked at his neigh- 
 bour, as the king's words applied to no special indi- 
 vidual, and for this reason : if the king in his anger 
 say generally, " Here, beat him, flog him, and drive him 
 out," the bystanders who hear these words will not stir, 
 but gaze eagerly on the king's face without lifting a 
 hand ; it is only he on whom the king looks as he issues 
 his order that should carry it out ; if any one but the 
 recipient of the order performs the service which does 
 not concern him, he shall suffer the disgrace which he 
 may wrongfully inflict on the other. Now as the king 
 did not address any one directly, not a soul even ap- 
 proached the Bosat and asked him to return, much less 
 offered him any indignity. 
 
 Afterwards the Bosat thought, "If the king, who in 
 his ignorance does not distinguish friend from foe, sets 
 out in the fervour of his passion to win the daughter 
 of Brabmadatta, his blindness to the danger that looms 
 before him in the future will be his utter ruin, but it 
 would ill become me to let the words of my generous 
 protector rankle in my mind. I must try to save him. 
 I shall therefore first send the parrot, and when it returns 
 with the full details I shall go myself." Accordingly he 
 sent the parrot to the city. The manner in which the 
 Bosat ascertained the real state of affairs by sending 
 
142 UMMAGGA JATAKA 
 
 the parrot was described in the stanza by our Lord 
 Buddha, the teacher of the three worlds, after he attained 
 to Buddhahood. 
 
 " Tatoca so appakamma Vedehassa upantika, 
 Atha amantayl dutarn madharamsuva panditam 
 Ehi samma haripakkha veyyavaccam karohi me 
 Atthi Pancalarajassa salika sayanapalika 
 Tarn pattharena pucchassu, sa hi sabbassa kovida 
 Sane sabbam pajanati ranno ca Kosiyassa ca 
 Amoti so patissutva, madharo suvapandito, 
 Agamasi haripakkho, salikaya upantikam 
 Tatoca so kho gantvana madharo suvapandito 
 Atha amantayl duto, salikam manjubhanikam 
 Kacci ghare khamaniyam, kacci wasse Anamayam 
 Kacci te madhuna laja labbhate sughare tava 
 Kusalasseva me samma, anamayam atho mama, 
 Atho me 'madhuna laja labbhate suvapandita, 
 Kuto nu samma agamma, kassa va pahito tuvam 
 Na ca me si ito pubbe, dittho va yadi va suto." 
 
 " mendicants ! that Mahansadha Pandit went to 
 his house after incurring King Vedha's censure, and 
 calling the young Madhara parrot which he reared, sent 
 it off to serve as a messenger, speaking to it thus : " My 
 beloved parrot with two golden wings ! come hither. I 
 have a service which you must perform for me." At 
 this the parrot joyfully got out of the golden cage in 
 which it was, saluted the Pandit by uplifting its two 
 wings, and standing on one side replied, "I shall per- 
 form any service you bid me ; tell it me without hesita- 
 tion." Hearing this the Pandit addressed it thus : " 
 parrot of the Madhara species ! as the talk between 
 Kevatta Brahmin and King Brahmadatta about the mar- 
 riage has been kept private, ascertain fully from the 
 sella that watches the king's bed whether the promise 
 is true or false, and come immediately to acquaint me." 
 Thus saying, the Pandit fed it with fried padi mixed 
 with honey, and gave it honey to drink, and smeared 
 
UMMAGGA JATAKA 143 
 
 its two wings with oil boiled and distilled hundreds and 
 thousands of times, when the very wise parrot, keeping 
 well in mind the service it had to perform, reverently 
 saluted the Great One three times, and flying out of the 
 open window in the upper storey of the palace, set out 
 as fast as the wind in the direction of the kingdom of 
 Sivi, and learning the news there approached the sella, 
 Now to describe how the parrot reached the sella : he 
 went and perched on the golden pinnacle of the palace 
 and uttered a sweet and heart-stirring note, because he 
 did not know on what storey or in what room the sella 
 was, and would be guided to her by her cry in answer 
 to his song, and she hearing this cry went near the king's 
 bedchamber, and perching on the golden cage called three 
 times in succession in the warmth of her passion. The 
 parrot then advanced a little, guided by her voice, which 
 he heard again and again, gradually approached, and 
 alighting on the window-sill, and satisfying himself that 
 there was no one else there, went up close to her. Now 
 it took this precaution, because in this world men in 
 their pursuit of women are liable to suffer wounds, bruises, 
 and hurts, and he shrank from receiving such a warning 
 from any inmate of the palace who might see him. 
 Again the sella said, " Friend ! come here and sit in 
 this golden cage," and the parrot went into the cage 
 and spoke to the sella, who said, " What, my lord ? " 
 And he continued, " How, do you not repent and regret 
 living in this cage ? Are you well supplied with honey 
 and fried padi?" To this she replied, "Sir! I am very 
 happy to live here and have no trouble. I am abun- 
 dantly supplied with honey and fried padi too." The 
 parrot hearing what she said, reflected, "Now if I say 
 that I have come from Mithila, she will not associate 
 with me, even if she lose her life," and fabricated a story 
 to the effect that he had come from Aristapura of the 
 
144 UMMAGGA JATAKA 
 
 kingdom of Sivi, on a mission from King Sivi, and sang 
 this stanza : 
 
 " Ahosini Sivirajassa, pasade sayanapalako 
 Tato so dhammiko raja baddhe mocesi bandhana. 
 
 " King Sivi's chamberlain I used to be, 
 But he from bondage now has set me free." 
 
 " Friend ! I am not an ordinary person. I am the parrot 
 which watches the bedchamber of King Sivi. Our king 
 is a very righteous man ; therefore he has set free the 
 prisoners who had languished in the dungeons, and the 
 birds who pined in cages, relieving me also from my gilded 
 prison. Eoaming daily where I list in search of food, I 
 return to live in my golden cage ; I am not like you who 
 remain constantly in your cage, with never an opportunity 
 to get out." To the parrot which thus addressed her the 
 sella gave to eat from the store of fried padi and honey 
 which was kept for her ; and finally she said, " Friend ! 
 you have come from very far ; why have you come ? " 
 The parrot, hearing her words, reflected, " Now, it is im- 
 possible in this world to win the heart of woman without 
 prevarication and duplicity. I shall therefore gain her 
 regard by a falsehood and discover her secrets," and he 
 recited this stanza : 
 
 " Tassa meka dutlyasi, salika manjubhanika 
 Tan tattha avadhi seno, pekkhato sughare mamam." 
 
 " Friend ! my first wife was of your kindred ; she too 
 was no ordinary person ; her youth and beauty stole the 
 hearts of men, and her words were sweet and pleasant to 
 hear ; but alas ! my wife, who was to me as divine oint- 
 ment to the eye, fell a prey to a hawk, who killed her 
 before my very eyes as I was standing by, and carried 
 her away from me." In reply to this the sella inquired, 
 " How did the hawk kill your wife and take her away ? " 
 And the parrot invented this story, which he related in a 
 
UMMAGGA JATAKA L45 
 
 convincing manner. " One day our king invited me to 
 join him at a water-party. I took my wife with me, and 
 after we had amused ourselves in the water, we returned 
 together in the evening to the palace ; then in order to 
 dry our plumage I flew out of the window with my wife, 
 and perched on the ring of the finial which surmounted 
 the pinnacle of the roof. At that very moment a hawk 
 flying near the pinnacle swooped down to seize me, but I 
 fled swiftly, trembling with deadly fear. My wife, how- 
 ever, unwieldy on account of her pregnancy, could not 
 fly swiftly, and thus before my very eyes, as I was looking 
 on, the hawk seized and killed her and carried her off. 
 The king seeing me weep through grief for her, inquired 
 of me, * Friend I why are you wailing ? ' and hearing the 
 reason, he said to me, ' Friend ! do not weep, but go and 
 search for another wife.' I then replied, ' Women are for 
 the most part of frail virtue, and it is therefore better to 
 live alone than to bring home an immodest and vicious 
 wife.' Thereupon the king sent me to you, saying, ' There 
 is a virtuous sella watching King Culani's bedchamber, 
 whose character excels your wife's by a thousand-fold ; 
 she is very good. Go then immediately and sound her 
 inclinations ; if she says she is willing, and permits your 
 suit, and you yourself agree, come and tell me at once. 
 Either the queen or myself shall go and bring her in a 
 great procession, and give her to you in marriage.' I 
 have, therefore, come to propose marriage to you ; and if 
 you care for me, tell me quickly, for I cannot linger here ; 
 if you will live with me, we two shall pass our lives happily 
 in harmonious intercourse. Disclose your true feelings 
 without reserve." The sella on hearing these words was 
 very much pleased, but concealing her satisfaction, recited 
 this stanza as if she were displeased : 
 
 " Suvova suvin kameyya saliko pana salikam 
 Suvassa salikayaca, samvaso hoti kidiso." 
 
 K 
 
146 UMMAGGA JATAKA 
 
 The meaning of this stanza is this : " parrot ! what 
 is this you say ? a parrot should choose a parrot as his 
 mate, arid a sella a sella. When did a parrot ever wed a 
 sella ? I never even heard of such a match." At this 
 the parrot thought, " Although she says she cannot suffer 
 me, it is not that she dislikes me. In her heart she loves 
 me dearly. I must in some way find arguments to win 
 her over," and recited this stanza : 
 
 " Yam yam kami kamayatl, api candali kamapi. 
 Sabbattha sadiso hoti, natthi kame asadiso. 
 
 " My friend ! when the female is attracted to the male, 
 high and low are brought to one level by this desire ; for 
 these desires recognise no distinction, and even among 
 men the passions, though of different kinds, are summed up 
 in ' the desire to gratify the senses/ r ' And to prove this he 
 recited this stanza : 
 
 " Atthi Jambavati nama mata sibbissa rajin6, 
 Sa bhariya Vasudevassa, kanhassa mahesi piya. 
 
 " In the past, for example, when King Vasuddva, the 
 eldest of the ten princely brothers of the Krishna family, 
 who reigned in the kingdom of Dv&ravati, had left the 
 town in order to divert himself in the park, he saw a very 
 handsome maiden standing by the roadside as she jour- 
 neyed to the town from a Candala village for some pur- 
 pose of her own. The king, with amorous intent, inquired 
 about her caste, and although he was told that she was of 
 a Candala family, so great was his infatuation that, when 
 he heard she was unmarried, he desisted from going to the 
 park, and took her home to the palace, where he exalted 
 her above sixteen thousand queens, and placing a crown 
 on her brow, made her his chief consort. That queen bore 
 the king a son, who was called Sivi. This prince, after the 
 death of his royal father, reigned over the kingdom of 
 Dvaravati. Thus even a king, born of the noble warrior 
 
UMMAGGA JATAKA 147 
 
 caste, mated with a Candala woman. Now, as you and 
 I are lower animals, what difference between us? We 
 need wait only to know each other's inclination." And 
 he added another argument by this stanza : 
 
 " Rathavati kimpurisi, sapi vaccam akamayi 
 Manussa migiya saddhim, natthi kame asadisa." 
 
 The meaning of this stanza is this : "In days gone by 
 a certain Brahmin, seeing the evil of the five passions, 
 forsook his great wealth, and betook himself to the Hima- 
 layas, where he built a pansala and dwelt as a pious hermit. 
 In a place not far from this pansala a large number of 
 harpies dwelt in a rock cave, and close by this there lived 
 a great spider. This spider used to spin its web across 
 the entrance of the cave, and every morning caught a 
 harpy, tore off its head and sucked its blood. Now the 
 harpies were very weak and naturally timorous creatures, 
 whereas the spider was as large as a chariot wheel ; and 
 the harpies being powerless, went to the hermit, who kindly 
 questioned them as to the cause of their visit. To this 
 they replied, * Lord ! a spider is exterminating us. You 
 are our only help ; kill it, and thus preserve not only our 
 happiness, but also our very lives/ Hearing this the 
 hermit at once drove them off, saying, 'Do people like 
 me take away life ? Begone from me ! ' Thereupon the 
 harpies thought, ' The maiden of our tribe called Ratha- 
 vati is yet unmarried ; we will soon bring her, and then 
 renew our supplication.' So they brought her to the 
 hermit and said, c Let this damsel be your handmaiden, and 
 now kill our enemy for us/ The hermit fell in love with 
 her, kept her with him, and early next morning concealed 
 himself near the entrance of the harpies' cave, and slew 
 the spider with a blow from a club when it came for its 
 prey. The hermit afterwards lived with this maiden, had 
 sons and daughters, and after a long life passed away." 
 
148 UMMAGGA JATAKA 
 
 The parrot having cited this instance, said, " Friend ! a 
 hermit, though a man, lived with a maiden of the animal 
 tribe of harpies. We are both birds, and therefore there is 
 nothing to delay our marriage but our own inclinations." 
 The sella hearing the words of the parrot, said, " My 
 lord ! one's mind is not always the same. I hate to be 
 separated from one I love, therefore say no more if I am 
 to be parted from you in the future, for I could not bear 
 to be deserted hereafter." The parrot, who was very 
 shrewd and well versed in women's wiles, recited this 
 stanza to test her further : 
 
 " Handakho' ham gamissami, salike manjubhanike 
 Paccakkhanupadam hetam ati maiiiiasi ntina mam. 
 
 " As you thus admit your aversion to me I shall go 
 away. Do you think I am an ordinary bird because I 
 came alone to this place of yours to crave your favour ? 
 I am a fit object for respect from kings. Will it be a 
 wonder if I can obtain a wife ? I shall seek another, and 
 therefore I shall go away immediately." The sella hearing 
 the words, " I shall go away immediately," sorrowed bitterly 
 as though her heart would break, and animated by the 
 love with which he had at first sight inspired her, and by 
 her own passions, suffered the fiery grief of separation as if 
 her whole heart were tortured in flames ; but yet in her 
 womanly artifices she stimulated aversion, at the same 
 time detaining him by this metaphorical stanza : 
 
 " Na sir! taramanassa, madhara suva pandita, 
 Idheva tava acchassu, yava rajana dakkhasi 
 Sossa saddan mutinganam anubhavanca rajino." 
 
 The meaning of the stanza is this : "0 parrot ! the 
 person who wishes to succeed in attaining his object 
 must not be rash, for fortune deserts the hasty ; there- 
 fore, stay here to-night. Domestic life and the main- 
 tenance of a wife are not things that can be undertaken 
 without consideration. What is done hurriedly is done 
 
UMMAGOA JATAKA 149 
 
 badly ; hence stay here to-night ; and if you do stay, you 
 shall mark the splendour of our king, hear the songs of 
 the beautiful, richly-dressed nautch-girls, sweet as the 
 mermaids' lays, listen to the rattle of the drums they 
 beat. If you stay here to-night, you will certainly reap 
 nothing but gain ; you have got no wife at home, for 
 you have said that your only mate was carried off by 
 a hawk. Why, then, are you in such a hurry ? If you 
 tarry here, you will have your wish." Thus she modestly 
 showed that she wished him to stay. 
 
 The parrot replied, " Since you put the matter thus, 
 I shall stay," and remained with her, won her regard 
 by his conversation, and lived happily with her day and 
 night in the pleasures of marriage,, so that each was as 
 dear as life to the other. 
 
 Afterwards the parrot reflected, " She will now disclose 
 any secret that is in her mind without reserve ; and 
 therefore I shall at once question her and then hurry 
 away from this place," and said, " My dear sella ! " to 
 which she replied, " What, my lord." " I would fain ask 
 you a question ; may I do so ? " 
 
 "Yes, ask it, but on the morrow, for this is the anni- 
 versary of our wedding ; if your tidings are in keeping 
 with this festival, tell me to-day ; if not, keep them 
 back." 
 
 " What is this you say ? What I am going to speak 
 of is a festival of festivals, a pouring of honey upon 
 honey ! Why is King Brahmadatta about to give his 
 daughter of dazzling beauty to his enemy King Vedeha 
 and not to one of his hundred vassal princes ? " The 
 sella was greatly displeased at these words, and said, 
 " My lord ! on a day so auspicious for us as this, why 
 do you ask me such an unlucky question ? " 
 
 " I say it is auspicious, and you say it is inauspicious. 
 How is it that our words are so contradictory ? " 
 
150 UMMAGGA JATAKA 
 
 " My lord ! it is not a matter for discussion on such 
 a lucky day as this. I shall not, therefore, speak 
 of it." 
 
 " My dear ! tell it to me of all things." 
 
 " My lord ! this is the very last thing in the world you 
 should ask about. I cannot and will not, therefore, speak 
 of it." 
 
 "Well, then, if you do not tell me the secrets of 
 your heart, what is the advantage of our living 
 together ? " 
 
 The sella, whose heart was filled with grief at these 
 words, fearing that the parrot would abandon and desert 
 her if she did not speak out, said, " In that case I 
 shall tell you. Listen to my words. Don't wish even 
 your enemies such a marriage as this arranged by King 
 Brahmadatta and King Vedeha. 
 
 " Ediso te amittanam vivaho hotu madhara 
 Yatha Pancalarajassa Vedehena bhavissati." 
 
 And when the parrot asked the reason of this she 
 replied, "Listen, I shall tell you. King Brahmadatta 
 after inveigling King Vede^ha and Mahausadha Pandit 
 to this kingdom by the promised marriage with his 
 daughter, will kill them. If they come hither, their fate 
 is sealed. The marriage proposal is not the outcome of 
 friendship, and can lead to no good result. Indeed, the 
 king, far from giving his daughter in marriage, would not 
 let the bridegroom so much as look upon her. The king 
 and Kevatta conspired in the bedchamber where I was, 
 saying, ' We shall kill them both and drink the cup of 
 victory,' and Kevatta has now gone to cajole the king 
 into coming." Thus without omitting the smallest detail, 
 the sella disclosed their secret to the parrot. Hear- 
 ing this the parrot extolled Kdvatta thus : " This is a 
 proof of K6vatta's consummate wisdom. By this strata- 
 
[JMMAGGA JATAKA 151 
 
 gem they may well get the king to this town and kill 
 him ; their plan is really well designed. But why talk 
 of such a disastrous affair upon this day which marked 
 our happiness ? Say no more about it," and silenced 
 her. Now the parrot finding that he had accomplished 
 the object of his visit, passed the night with her, 
 and at dawn said, "My dear! I shall now go to the 
 kingdom of Sivi and tell our king that I have found a 
 suitable wife. Let me go for seven days. On the eighth 
 day I shall come with a great procession. Till I return 
 do not grieve for me nor pine by fasting from food and 
 water, but live without a care." The sella, unable to 
 bear the grief of being separated from the parrot, and 
 lacking in skill to reply to her husband, said, " Very 
 well. I shall let you go for seven days, but if you do 
 not come till the eighth day, it is indeed my grave that 
 you will visit ; if you really love me, come within seven 
 days." Thereupon the parrot replied, " My darling ! 
 what do you say ? If I do not see you on the eighth 
 day, shall I survive either ? Is my heart a stone ? Could 
 I, whose first wife died prematurely in childbirth, survive 
 the loss of my second after seven days of marriage. Have 
 no fear about my return ; " but he thought in his heart, 
 "You may live or die, what do I care for you?" Then 
 leaving the cage, he turned his face to the kingdom of 
 Sivi, flew a short distance, and, turning off towards 
 Mithila, where he arrived safely, perched on the shoulder 
 of the Bosat. And when the Great One took him to the 
 upper storey and inquired what he had ascertained, the 
 parrot related from beginning to end without an omis- 
 sion all that the sella had done and said. The Bosat 
 fed him with fried padi and honey, and gave him honey 
 to drink, and anointing the inner side of the two wings 
 with oil boiled and distilled a hundred and thousand 
 times over, rubbed the joints of his legs, and left him to- 
 
152 UMMAGGA JATAKA 
 
 rest on his luxurious golden ca^e. The Buddha, who 
 
 O O ' 
 
 told of these things, disclosed them by this stanza : 
 
 " Tato ca kho so gantvana, madharo suva pandito 
 Mahosadhassa akkhasi, saliya vacanam idani. 
 
 " mendicants ! that parrot having ascertained and 
 brought the secrets from the sella, did convey all to 
 Mahausadha Pandit." 
 
 When the Bosat heard the words of the parrot, he 
 thought, " The king being displeased with me will go, and 
 come to great destruction. And if any one come to know 
 that I took to heart the angry words of the king who had 
 done me such high honour, and did not help, knowing his 
 fate full well, he will censure me. Why should this king 
 die when there lives a counsellor like me ? I will start 
 before the king and see King Brahmadatta, and build a 
 goodly city for our king, King Vedeha, make a lesser 
 tunnel of about one gavva long, and a greater tunnel of 
 about two gavvas long; and I will join the daughter of 
 King Culani to our king ; and while a hundred princes 
 and a great company of eighteen Akkohinies of warriors 
 beset our city, I will snatch our king from destruction as 
 one would snatch the moon's circle when it is fallen in 
 the mouth of B4hu, and his safe return is in my hands." 
 As he thus thought, there arose within our lord the five 
 kinds of joy ; and impelled by joy he spake as follows : 
 " If any man receive wealth of every kind of any king, 
 and want for nothing, living in great prosperity, such wise 
 man, from the three doors of deed, word, and thought, 
 should act for his king's advantage. When he sees his 
 king's calamity, and has power to save him and helps him 
 not, he betrays his friend. Therefore, it becomes me not 
 to take to heart a trifling word which the king may 
 ignorantly or unwittingly have said." Thus reflecting, 
 he washed his head and bathed himself with sixteen pots 
 
UMMAGGA JATAKA 153 
 
 of sweet-scented water, and dressing in every kind of 
 fine raiment, went to the palace and saluted the king, 
 and staDding on a side, spoke to the king in these 
 words : " How now, great king ! Wilt thou go to the 
 Uttarapancala country?" "Yes, my son, I shall go. 
 What is the use of a kingdom to me if I cannot obtain 
 Princess Pancala Candi ? Do you also desert me not, 
 but come with me. By going thither two benefits will 
 accrue to me I shall get a jewel of a woman, and, from 
 my relationship with the king, kindly feelings will be 
 established between us/' 
 
 Thereupon the Pandit answered the king as follows : 
 " Great king ! if that be so, I will go first and build 
 palaces for your Majesty to live in, and other houses as 
 well ; and the day that I send word to you, on that 
 day come." 
 
 On j hearing this the king's heart was full of joy as he 
 thought, " Verily, this shows that my son will not leave 
 me ; " and said, " Son ! as you are going first, what must 
 you have of me?" And he replied, "Let me have some 
 strong warriors." " Take any number you wish," replied 
 the king. The Great One then said, " May it please your 
 Majesty to send with me the strong men who are under 
 restraint in the prisons." The king replied, " Why do 
 you ask of me ? Do as you wish." Thereupon the Great 
 One caused the prison doors to be opened, and breaking 
 the chains of those superhuman warriors, whom he judged 
 to be able to give effect to every scheme he might frame, 
 in any plan soever, took them out, and conferring great 
 favours on them, said, "Do service to me." Then the 
 Bosat, taking with him eighteen castes of men skilled^in 
 different works carpenters, workers in iron and leather, 
 painters, and others and making them bring adzes, axes, 
 hoes, crowbars, and other tools suitable for his purpose, 
 set forth attended by a great host. 
 
154 UMMAGGA JATAKA 
 
 The Buddha, explaining the manner in which the Bosat 
 had set out, pronounced this stanza : 
 
 " Totoca payasi pur6 Mahosadho 
 Pancala rajassa puram surammam 
 Nivesanani mapetum, Vedehassa yasassino." 
 
 " mendicants ! taking with him strong warriors to 
 build cities and houses, that Pandit Mahausadha set out 
 before the king." 
 
 Then along the course of his march the Bosat built 
 villages at intervals of four gavvas, and stationed a repre- 
 sentative in each village with these instructions : " Against 
 our king's return, bringing with him Princess Pancala 
 Candi, you will make ready horses, elephants, and chariots 
 to replace the unfit horses, elephants, and chariots which 
 the king brings with him, and, mounting his people thereon, 
 you will forward them forthwith to Mithila, taking care 
 that they do not fall into the hands of the enemy." Thus 
 making arrangements on his way, he reached the river-side, 
 and calling to him Auandakumaraya, gave him these in- 
 structions : " Take about three hundred shipbuilders, cut 
 strong timber, build therewith three hundred ships, and in 
 the same place dress a large quantity of timber for building 
 palaces, gates, doors, ramparts, and houses, and load three 
 hundred ships therewith." Thus instructing him, he sent 
 him away, and crossing to the opposite bank of the river, 
 he measured the distances by his paces, and in his mind 
 determined the sites, thinking : " Here shall be the greater 
 tunnel, two gavvas in extent, and here the city for our 
 king to live in, and here again the lesser tunnel, one 
 gavva in extent, reaching to the king's palace." So 
 thinking, he came to the city in a great procession. 
 
 King Culani Brahmadatta hearing of the Bosat' s coming 
 was much delighted, thinking to himself : " No long 
 time after Mahausadha Pandita comes, the Vdeha will 
 
UMMAGGA JATAKA 155 
 
 come also. I shall without doubt see the last of my 
 enemies. My wish will this time be fulfilled. I shall kill 
 the two of them and drink the cup of victory, and bring 
 all Dambadiva under one umbrella and reign supreme." 
 
 As soon as our lord, who is like sweet ointment to the 
 eyes of the people, entered the city, the men of that city, 
 which is forty-eight gavvas in length and breadth, shouted 
 with one voice, " This is Mahausadha Pandit. Is not this 
 that Great One who drove off the hundred princes and the 
 eighteen Akkhohinis of men, as one drives away a flock 
 of crows with a stone ? " and when they saw him, unable 
 to believe their eyes, they were greatly bewildered. That 
 whole city was moved that day, like the milky ocean by 
 the moonbeams. Thus as the citizens gazed upon him, 
 admiring the beauty of his person, the Bosat went to the 
 palace gate and sent to inform the king of his arrival. 
 Then the king said, " Tell him to come in ; " and entering 
 the palace he did obeisance to the king, and stood on one 
 side. The king, after a pleasant talk with him, said, 
 " Son ! when will the king come 1 " And he replied, 
 " On the day that I send word to him to come." There- 
 upon the king inquired, "Why did you come first?" 
 "My lord ! " replied the Pandit, " I came to build palaces 
 for our king's marriage." " It is well," the king replied, 
 and caused the Bosat's retinue to be supplied with neces- 
 saries for their food, and, on treating the Great One well, 
 gave him a goodly place to live in, and said, " Son ! do 
 not be idle until the king come. If you see anything 
 that should be done for us, do it and live in peace." 
 When the Bosat went up inside the palace, he stood at the 
 foot of the steps leading to the upper storey, and thought, 
 " Here shall be the entrance to the small tunnel ; " and 
 again a further idea occurred to him : " The king himself 
 has told me that if anything was to be done for him I 
 should do it; so I shall contrive that this ladder shall 
 
156 UMMAGGA JATAKA 
 
 not fall in when we dig the tunnel." Then he said, 
 " Great king ! I looked at all the parts of the palace 
 which should be altered as I stood on the foot of the 
 step-ladder and observed no defect, except that there is 
 some little fault in the step-ladder. If you consent and 
 will give me sufficient beams and planks, I will alter it so 
 well that even ' Vismakarma' himself shall not condemn the 
 work, much less an ordinary carpenter." The king replied, 
 ''Very well. Have it done as you wish," and ordered a 
 large quantity of timber to be supplied. The Great One 
 then thought and determined : " The entrance to the 
 lesser tunnel should be here." So he removed the old 
 ladder, and had boards fixed so that no earth should fall 
 into the place where the entrance of the tunnel was to 
 be, after which he secured a new ladder so firmly that 
 it could not sink down. The king was not aware of the 
 peril that was in store for him, but thought that it was 
 done from goodwill towards him. The only defect the 
 Bosat saw in the ladder was that it would be a bad thing 
 if it should sink down when the tunnel was being dug. 
 So the Bosat passed the day in superintending the works, 
 and next day said to the king, " My lord ! if you will give 
 me a house, I shall convert it into a noble palace and 
 other buildings for the king and his retinue to live in." 
 The king replied, " Very well, my son ; except my house, 
 you may take any house you like in the city." " Great 
 king ! we are strangers. Your men are many. When 
 we go to take their houses they will quarrel with us. 
 "What shall we do to them?" "Pandit! do not give a 
 thought to their words, but take any house you like." 
 "My lord ! if my own guards be stationed at the palace 
 until we get a house they will not let complainants come 
 in, and therefore they will have to go back. If this is 
 done, your Majesty and we too shall be free from trouble.'* 
 " Very good. Place your own guards at the gates." 
 
UMMAGGA JATAKA 157 
 
 Then the Bosat stationed his own guards at the top 
 of the ladder at the entrance of the palace, and in other 
 places, and instructed his men thus : " Don't let any one 
 come into the palace. First go and overthrow the house 
 of Talat4 Devi, the king's mother." 
 
 The men who went to execute this order began from 
 the gate onwards to lay bare the walls and buttresses, 
 stripping them of their outer covering. The king's mother 
 hearing of this came out of the house immediately and 
 said, " Fellows ! who is breaking down my house ? " And 
 they replied, " Mahausadha Pandit is having the house 
 broken down in order to build a palace for the king." 
 
 11 Why, children, cannot the king live in this house ? " 
 
 " The retinue of our king is very great. This house is 
 too small ; this is being done in order to build a palace 
 on a large scale." 
 
 Enraged at these words, the queen exclaimed, " Fellows ! 
 do you not know that I am the king's mother? I will 
 tell my son, and know what to do with you." 
 
 " What are you saying ? We are breaking these walls 
 down upon the orders of our master the Pandit. If you 
 are powerful enough to do so, stop us." 
 
 Thereupon the queen, exclaiming, "I shall tell you 
 what I will do with you," started off in a rage to the 
 palace to tell the king. The guards who were at the gate 
 denied her entrance, saying, " Don't come in." She then 
 exclaimed, "What do you mean? I am the king's 
 mother. There never was a guard set against me. Let 
 me go in." They replied, " Your king has told us not 
 to let any one come in. Don't stay here. Go away." 
 Thereupon the queen, being unable to get an audience, 
 stood looking at her house being broken down. One of 
 the fellows who was there rose up, and saying, " Will you 
 go from this place or not," seized hold of her neck and 
 pushed her off. The old lady rose up with difficulty, 
 
158 UMMAGGA JATAKA 
 
 wiping the sand off her face, and thought, " This shows 
 beyond doubt that the king has given the order. If not, 
 is there any one who could treat me thus ? " And going 
 up to the Pandit, she said, " Son Mahausadha Pandit ! 
 why do you cause my house to be broken down ? " But 
 the Bosat, without saying a single word or looking in her 
 direction, made as if he did not hear her. The people 
 who were close by inquired, " queen ! what is the 
 matter ? " She replied, " My children ! why does the 
 Pandit let my house to be broken." And they answered, 
 " To build a palace for King Vdeha." " Why, children," 
 she continued, "do you think you cannot get another 
 house in this great city ? Here is a lac of massu ; take 
 this money, get a house in another place, and build your 
 palaces. Then they replied, " Suppose we take your lac 
 of coins and give over this house. This city is not 
 wanting in rich men ; and therefore, when we take another 
 house, they will also think of giving bribes. If that is 
 done, how can we find houses and build palaces when 
 all the houses we acquire are given up for bribes ? 
 However, as you weep and wail and pray so much, 
 we shall deliver your house over to you, provided you 
 will not tell any one that you gave bribes to release 
 your house." 
 
 " My children ! what say you ? Don't you know that 
 when people say that even the king's mother released her 
 house by giving bribes, the shame is upon me ? And no 
 one shall know it but myself." 
 
 They agreed, and taking the lac of gold coins which 
 the queen gave, gave up the house to the queen. 
 
 Now this lac of massu is not gold melted with the five 
 kinds of metal, as copper and so forth, as the present gold 
 is. That gold was called "Nila Karshapana," two-fourths 
 of which is madha gold, and two-fourths the five kinds of 
 metal. It must, therefore, be understood that the lac of 
 
UMMAGGA JATAKA 159 
 
 gold coins the queen gave amounted to fifty thousand 
 madha gold pieces. 
 
 So they left the queen's house alone and went away. 
 Then they surrounded KeVatta's house and, as before, 
 began to break down everything from the gate onwards. 
 Then the Brahmin jumped up, as he thought to himself: 
 " I was the man whom this cultivator's son selected from 
 the whole number of enemies who came against him, to 
 seize the neck in the sight of the hundred princes and 
 their army, and he rubbed my face on the ground, and 
 suffused my forehead and face with pools of blood, so that 
 now my flesh is white as if burned with a leprous disease, 
 and put me to shame. And again, when I went to tell 
 the king of the marriage, he got me alone in his house 
 and his strongest men to beat me with a bamboo, and 
 tied my hands behind my back, and left me all but dead. 
 Not satisfied with that, he has now come hither, and it is 
 my house, of all the houses in this large city, that he is 
 getting, and is taking measures to dispossess me. Well ! 
 even if the king come or not, I shall do to this fellow 
 what should be done to both." So, inflamed with anger, 
 he went towards the palace gate to complain to the king 
 in spite of the people who were on guard, who said to him, 
 " Old Brahmin ! don't approach." On the strength of his 
 intimacy with the king, he reached the gate. One of the 
 guards then jumped up and said, "You vile, wicked 
 Brahmin ! when you were repeatedly told not to come 
 near, do you still come ? " and with his hand struck the 
 Brahmin a blow on the back, and the marks of the five 
 fingers appeared upon the flesh. After receiving that 
 blow the Brahmin remained silent and looked on every 
 side, trembling with fear and in great pain of body, almost 
 unable to say anything more ; and not knowing what to 
 do, he gave the men a lac of gold coins and induced them 
 to leave the house. In this manner they went on breaking 
 
160 UMMAGOA JATAKA 
 
 most of the bouses in the whole city until the evening, 
 and the bribes they received for going away from these 
 houses amounted in all to 9,000,000 of gold coins. It 
 must be understood that of these 4,500,000 were madha 
 gold. 
 
 After this the Bosat travelled all over the city, and 
 went to the palace. The king then inquired, " Pandit ! 
 have you secured a place to live in ? " He replied, " Great 
 king ! there is none who will not give us such a place ; but 
 when we take a house where they have long time lived, 
 they are agitated with much grief, and it is not in me to 
 cause displeasure to any. There is a place about a gavva 
 outside the town where I can build a palace for our king." 
 On hearing this the king was delighted, as he thought 
 within himself, " When we fight in the inner town, we shall 
 not be able to distinguish the enemy. If the attack takes 
 place outside, we can encircle and kill them and easily 
 gain the victory." Thus thinking, he said, "Very well, 
 my son ; you may build the houses at the site you have 
 chosen." The Bosat then continued, " Great king ! we for 
 our part shall do all that. Do not let any of your people 
 come to the place where our works are going forward in 
 search of firewood, or herbs, or any such thing. If any 
 one come, a quarrel somehow or other might arise. Then 
 there will be no peace of mind to your Majesty." There- 
 upon the king replied, " Very well, my son ; I shall 
 prevent people going thither from this place." And again 
 the Bosat said, " My lord ! our elephants will come 
 together to sport in the water and will play together 
 there, and if the citizens be annoyed with us and say, 
 * Since the arrival of Mahausadha Pandit we do not have 
 even our water to drink/ your Majesty must bear with 
 it." And the king replied, "My son ! let your elephants 
 cool themselves and play in the water undisturbed." 
 
 After this the king proclaimed by beat of tom-tom : "If 
 
UMMAGGA JATAKA l6l 
 
 any one goes to the place where Mahausadha Pandit is 
 carrying on his works, he will be fined a thousand 
 pieces." 
 
 The Bosat saluted the king, and went out of the city 
 with his retinue. There in the place which he had 
 fixed upon to build the town he founded a village called 
 " Gangulgomuwa," on the further bank of the river. 
 There he stationed elephants, horses, and chariots, as well 
 as cattle, and gave instructions for the prosecution of the 
 works, tasking his men, and saying, " You must do so 
 much, you so much, and so on." After so doing he began 
 to work at the tunnels. The gate of the greater tunnel 
 was near the river. Six thousand powerful warriors began 
 digging at the greater tunnel ; they removed the earth in 
 leather bags and cast it into the water of the river, and 
 all the earth thus removed was trampled upon by the 
 elephants, so that the river was stirred up and discoloured. 
 The citizens asked, " What is the cause of this ? " and 
 the spies of the Great One said, "Mahausadha Pandit's 
 elephants are sporting in water, and thereby the water of 
 the river is become muddy. They trample the bottom of 
 the river and throw up the mud." This quieted their 
 suspicions. The Bosat's wishes always come to pass ; 
 hence neither rock nor root was met with in the 
 tunnel, and the earth sank down and disappeared. The 
 gate of the lesser tunnel was in the " New Town." 
 About seven hundred giants were at work on it ; they 
 carried the earth in leathern bags to the town, and 
 heaped it therein ; the earth so brought they mixed 
 with water to build ramparts therewith, and also used 
 it for plastering walls and other like works. The en- 
 trance to the greater tunnel was in the same city. The 
 tunnel was provided with a number of doors, eighteen 
 cubits high, curiously contrived with machinery, by which 
 one of the nails of any door being pressed all the doors 
 
162 UMMAGGA JATAKA 
 
 were closed, and a second nail being pressed, all the doors 
 were opened. Either side of the tunnel was worked in 
 bricks and plastered with stucco. The top of the tunnel 
 was roofed in with planks and polished with chank shells, 
 and the whole place was made white with " makul." This 
 greater tunnel contained eighty large doors and sixty-four 
 small ones. All of these were fitted with machinery. 
 On either side of the tunnel there were several hundreds 
 and thousands of lamp-houses. The locks of the doors of 
 these, too, were contrived with machinery. And, again, 
 there were on either side of the tunnel bedrooms for all 
 the hundred princes, and the locks of the doors were of 
 machinery. In each bedroom there was placed a large 
 bed, decorated with variously coloured beddings and 
 trappings ; and in each room there was a throne, sur- 
 mounted by a white umbrella, and decorated in the same 
 way. In the bedrooms, near the large beds, there were 
 modelled figures of women as fair as goddesses, dressed 
 in all a woman's attire, so beautifully done that a person 
 who did not know of it would not be able to distinguish 
 them from real women unless he felt them. And, again, 
 there were charming paintings done on either side of the 
 tunnel by clever artisan painters. If it be asked what 
 these paintings were, they were : the pomp of Sakra ; 
 the four great divisions of the universe ; Mount Meru ; 
 the four great oceans ; Mount Himalayas ; the tank 
 Anotatta ; the Mount Vermillion ; the discs of the moon 
 and the sun ; the heaven called Caturmaharajika, and 
 the other heavens of the sensual gods, and the Sodasa 
 Brahma world and other wonders of the universe. Further, 
 he collected sand as white as melted silver, and he designed 
 on the roof a wilderness of full-blown lotus flowers, which 
 seemed to be suspended to the stalks above and blossoms 
 below. On either side of the tunnel he caused markets 
 to be made to contain various sorts of merchandise. In 
 
UMMAGGA JATAKA 163 
 
 every part they hung up garlands of sweet - smelling 
 flowers. So the tunnel thus made was as beautiful as 
 the divine hall of Sudharma. 
 
 Now the ambassador Ananda whom the Bosat had at 
 first sent had loaded three hundred ships with the timber 
 which he had got sawn by the three hundred carpenters, 
 and brought it down the river and told the Bosat of it. 
 Then the Bosat transported the timber to the town, and, 
 saying to Ananda, "Keep these ships hidden, and bring 
 them up when I tell you to do so," directed them to be 
 hidden in a port not far from the place determined for 
 their departure. 
 
 Again he had three moats dug round the city, viz., a 
 water moat, a mud moat, and a dry moat. He also 
 brought to completion a rampart, eighteen cubits high, 
 and a buttress to support it, with doors, watch-towers, 
 strongholds, postern-gates, with all the accompaniments of 
 a royal residence, including stalls for horses and elephants, 
 and tanks of water. In four months he finished all these 
 vast works the greater tunnel, the lesser tunnel, and 
 the town, for which he had levelled the sides, and when 
 they were finished he sent ambassadors to call the king. 
 
 The Buddha, who was describing this matter, illustrated 
 it by this stanza : 
 
 *' Nivesanani mapetva Vedehassa yasassino. 
 Athassa pah in! dutam, 
 Ehi dani maharaja mapitan te nivesanam." 
 
 " mendicants ! Mahausadha Pandit having gone 
 before King Vedeha, built towns, tunnels, palaces, and 
 other houses, and having completed these works in four 
 months, sent messengers to call the King Vedeha." 
 
 No sooner did the king hear the words of the messenger 
 than, attended by his men, he started off to Kampilla, as 
 if he had been on the look-out for the first signs of their 
 
 coming. 
 
1 64 UMMAGGA JATAKA 
 
 The Buddha, as an illustration of this, recited the 
 following stanza : 
 
 " Tato'ca raja payasi, senaya-caturangiya 
 Ananta vahanan datthum phitam Kampilliyam puram." 
 
 " mendicants ! that King Vedeha, who was blind of 
 wisdom, and greedy in his lust, not being able to distin- 
 guish between right and wrong, foolish in his ignorance, 
 started off to Kampilla, in Uttara,pancala, where was 
 assembled that vast hostile army, numbering eighteen 
 Akkhohinis of men and the hundred princes." 
 
 Then the king travelled four gavvas and reached the 
 inner bank. The Bosat, who had gone to meet the king, 
 brought him with him to the town he had built. The 
 king ascended the palace, and after partaking of delicious 
 dishes, slept a while, and then sent ambassadors to King 
 Culani in the evening to tell the purpose of his coming. 
 
 The Buddha illustrated this incident in the following 
 stanza : 
 
 " Tato'ca kho so gantvana, Brahmadattassa pahini 
 Agatosmi maharaja, tava padani vanditum 
 Dadahi dani me bhariyan narim sabbanga sobhinim, 
 Suvannena paticchannam dasigana purakkhatani." 
 
 " mendicants ! it was in these terms tbat King 
 Vedeha sent word to King Brahmadatta : ' Great king ! I 
 am come to worship your noble feet. May it please your 
 Majesty to send your daughter to be my wife, arrayed in 
 all her charms of person, and attended by men-servants 
 and maid-servants.' ' : 
 
 Now although King Vedeha said, in his desire for a 
 wife, that he would worship King Culani, yet he was very 
 old, while King Culani was of an age with his grandson. 
 Now when King Vedeha should have King Brahmadatta's 
 daughter to wife, he must needs worship him, no matter 
 how old or how rich he might be ; and he also thought 
 
UMMAGGA JATAKA 165 
 
 that it would be well if, by propitiating, he could obtain 
 the princess. 
 
 King Culaui, hearing the words of the ambassador sent 
 from King Vedeha, was much delighted, and thought, 
 " Where shall my enemy go now ? To-morrow I will 
 sever the heads of both these fellows, and trampling 
 them under foot, shall drink the cup of victory." So in 
 his heart he cherished anger, but in words feigned his 
 delight to the ambassador, and making him presents, he 
 sent him away with a reply couched in the following 
 stanza : 
 
 " Svagatan tava Vedeha, atote aduragatam. 
 Nakkhattanneva paripuccha ahain kannam dadami te. 
 Suvannena paticchannan dasigana purakkhatam." 
 
 The meaning of this stanza is this : " King Vedeha ! 
 your coming hither is no bad coming, but a very good 
 one. The only thing now required for the marriage, 
 about which you have questioned me, is a lucky hour. 
 I shall give over to you my daughter, who possesses 
 graceful features, fully arrayed in all her raiment of gold, 
 in her charms of person, and attended by men-servants 
 and maid-servants." 
 
 The ambassador returned and said to the king, " My 
 lord ! there is no delay on their part. Inform them at 
 once of the lucky hour chosen for the marriage. The 
 king will give you his daughter." The king thereupon 
 sent back word through the ambassador, saying, "The 
 stars of this day are good." 
 
 The Buddha, who was telling the story, recited this 
 stanza : 
 
 " Tato ca raja vedeho, nakkhattam paripucchatha 
 Nakkhattani paripucchitva, brahmadattassa pahini. 
 Dadahi dani me bhariyan, narim sabbangasobhinim 
 Suvannena paticchannam, dasigana purakkhatam." 
 
 " mendicants ! this impatient king sent back word, 
 
I 66 UMMAGGA JATAKA 
 
 saying, 'The stars of to-day are good. May it please 
 your Majesty to send your daughter, who possesses all 
 the beauties of her sex, with her attendants, at once/ " 
 
 Thereupon King Brahmadatta sent back word again, 
 saying, " I shall send my daughter immediately in all 
 the glory of a queen, along with a large procession of 
 attendants." Thus he lied to the messengers who had 
 come to him, and sent them back ; but to the hundred 
 princes he sent messengers with these directions : " Tell 
 them to start towards the ' New City/ in the same order in 
 which on that day they marched to Mithila fully furnished 
 with eighteen Akkhohinis of men belonging to all the five 
 branches. So shall I sever the heads of my two enemies, 
 and drink the cup of victory to-morrow." As the king had 
 directed, the princes moved the four branches of the host, 
 while the king himself, placing his mother, Queen Talata, 
 his chief queen, Nanda, his own Prince Pancala Canda, 
 and his daughter, Princess Pancala Candi in the second 
 storey of the palace, and after carefully placing guards, 
 himself went to the " New City." 
 
 The Bosat treated the large army that came with King 
 Vedeha very hospitably. Some of the men were drinking 
 toddy, some were eating flesh and fish ; some who were 
 exhausted by the rapidity of the march for the king 
 had not allowed them to sleep betook themselves to rest. 
 And King Vedeha, reclining on his royal bed in a beauti- 
 fully decorated upper room, attended by Senaka and other 
 Pandits, and by his ministers, was conversing pleasantly. 
 
 Afterwards King Culani mustered the hundred princes ; 
 and the army, consisting of eighteen Akkhohinis of men, 
 encircled the city in the same manner in which he had 
 previously dealt with the city of Mithila ; namely, by 
 encircling the town with four unbroken lines, not showing 
 anywhere a vacant space, and with a space between each 
 encircling line. So they stood holding hundreds and 
 
UMMAGGA JATAKA 1 6? 
 
 thousands of torches, resolved not to take the city until 
 the sun rose. 
 
 Then the illustrious Bo^at, who is like a gem that brings 
 to its owner all he wishes for, knowing that King Brah- 
 madatta had come, chose three hundred giants born on 
 the same day as himself, and gave them these instructions : 
 " Do you all go through the lesser tunnel and take down 
 those four persons, King Brahmadatta's mother, his chief 
 queen, and the prince and princess through that tunnel ; 
 bring them to the inner tunnel without taking them 
 out, and in the ' Great Audience Hall' wait till we 
 come." The giants reverently accepted the orders of 
 the Great One, went through the lesser tunnel, and 
 posting guards inside and outside the panels which had 
 been constructed at the foot of the staircase, removed the 
 bar of the door and ascended the upper storey of the 
 palace. Then they seized hold of the guards who were at 
 the foot and the top of the staircase, and also in other 
 places about the palace, and all the officers of the royal 
 household who were there, tied their hands and feet 
 together, gagged their mouths with clothes so that they 
 could not cry out, and hung them upon hooks attached 
 to the walls in places where they could not be seen ; then 
 they took all the various luxuries that had been prepared 
 for the royal family, and of those some they ate, and the 
 rest they destroyed, and then ascended to the upper 
 storey of the palace. That day Queen Talata, her 
 daughter-in-law, and her two grandchildren, all four of 
 the royal family, clinging one to the other, lay in one 
 bed, thinking, " War is an uncertain thing. Who knows 
 what will happen ? Who can we suppose will be victorious 
 or defeated ? " Then the giants, standing at the door of 
 the room where they lay, called to them. Hearing their 
 voices Queen Talata got up from the bed, came to the 
 door, and inquired, "What? my children!" And the 
 
1 68 UMMAGGA JATAKA 
 
 giants replied, " queen ! our king has captured and 
 killed King Vedeha and Mahausadha Pandit, and has 
 brought all the kingdom of Dambadiva under one sceptre, 
 and he is now together with the hundred princes gloriously 
 drinking the cup of victory. He has sent for you four also 
 to come to that festival." The queen was delighted at what 
 she heard and opened the door, and the four descended 
 from the palace to the foot of the staircase. The giants 
 led them into the tunnel. Then the members of the 
 royal family said, " We have lived a long time in this 
 palace, but have never yet found our way into this street. 
 What is the name of this ? " Thereupon the giants re- 
 plied, " What do you say ? You cannot get into this 
 street every day. This is called the ' Street of Rejoicing,' 
 and as to-day is the feast of drinking the cup of victory, 
 the king has sent us to invite you." Believing these 
 words to be true, they went along gladly, joking and 
 laughing, and admiring the beauties of the tunnel. Some 
 of the giants stopped behind, and going back to the 
 palace broke open the doors of the treasuries, wrapped in 
 bundles as much precious treasures as they could carry, 
 and entering the tunnel, locked the door and went away. 
 The giants who were leading the four members of the 
 royal family conducted them into the greater tunnel, 
 which was decorated as splendidly as heaven, and led 
 them on. These four, seeing splendour which they 
 had not even dreamt of, thought that it was done for the 
 king's marriage. Then the giants, without taking them 
 out of the tunnel, kept them in a beautifully adorned 
 bedroom inside ; some of them kept watch over them, 
 while others went up to the Bosat and informed him that 
 they had brought them. Hearing their words, our lord, 
 the lover of all people, was delighted with joy as he 
 thought to himself, " Now my wish is being fulfilled." 
 Going up to the king, he saluted him, and stood aside. The 
 
UMMAGGA JATAKA 169 
 
 king, whose whole mind was burdened with thoughts of 
 lust, thinking all the time, "Now he will send me his 
 daughter," got up suddenly from his seat, opened the 
 window, and, looking out, saw the four hosts of an 
 innumerable army, with hundreds and thousands of 
 torches, encircling the town. Then his heart trembled ; 
 and, full of doubt, he addressed Senaka and other wise 
 Pandits thus : " Here is an army fully equipped with 
 elephants, horses, and chariots with all the implements of 
 war. Here are soldiers who raise the war-cries, * capture, 
 kill, cut.' The city is illuminated as clear as day by the 
 light of the torches, which shine like stars in a clear sky. 
 Has King Culani come here with good intentions when he 
 brings a host like that of ' Mara/ or has he come as an 
 enemy ? Pandits ! which do you say it is ? " And he 
 recited this stanza : 
 
 " Hatthi assa ratha patti, Sena titthanti vammita 
 Ukka paditta jhayanti, kin nu maniianti pandita." 
 
 Hearing this the Pandit Senaka replied, " Great king ! 
 do not trouble. The light of many torches is seen. I 
 think that King Brahmadatta has come with his daughter, 
 in order to give her over to you without making any 
 mistake as to the lucky hour." And Pukkusa said, 
 " Great king ! they are keeping watch over you to show 
 you honour as you have come to a foreign country." 
 Thus if anything occurred to those four ignorant fellows, 
 they said whatever came to their mouths, like men talking 
 nonsense. King Vedeha hearing the command given : 
 " These men must stay in this place, those in that place, 
 and so on. Keep careful watch at such a place. Do not 
 delay. Do not sleep ; " and seeing the people equipped 
 for battle, stricken with fear of death, hoping to hear 
 something from the Bosat, said thus : " Here is a fivefold 
 host of countless elephants, horses, chariots, and foot 
 
170 UMMAGGA JATAKA 
 
 soldiers fully equipped in battle array. There is the light 
 of numberless torches. Mahausadha Pandit ! what do 
 you think of it ? What do they intend doing towards 
 us ? " Hearing these words, the Bosat, the teacher of the 
 three worlds, who is like the tree that lasts for ever, 
 thought, " I will first bring this foolish king close to the 
 fire of death, and after showing him my power, will again 
 comfort him." Then he said, " King Brahmadatta, who 
 is incomparable in the possession of the fivefold power, 
 such as strength of body, strength of counsel, and so forth, 
 thinking ' King Vedeha has come to this city, I brought 
 him with difficulty, and it would be bad if he should run 
 away,' will keep careful watch from this hour during the 
 three watches of the night ; and when it dawns he will 
 seize hold of you and kill you. Of a certainty he did not 
 in the least propose this journey to give his daughter to 
 you in marriage, or to show you any goodwill." On 
 hearing these words Senaka and the rest were terrified 
 with fear of death, and could not speak a word. The 
 throat of the king was parched, and the saliva ceased to 
 flow ; his body was bathed with sweat ; and weeping with 
 fear of death, he thus spake : " My heart is trembling 
 like a young mango leaf ; the spittle of my mouth is dried 
 up ; I know of no way to liberate myself from this fear, 
 like one who, having been singed in the fire, is exposed 
 to the sun. I know no way of escape, and can take no 
 comfort. Moreover, as the fire of the smith's forge burns 
 within, and is not seen outside ; even so the fire that has 
 arisen within the heart burns within, and is not seen 
 outside." So saying, he wept. The Bosat, hearing the 
 king's bitter cry of woe, thought, " This king, who is 
 blind of wisdom, did not do what I said at first. In 
 order that he may be more obedient in future, I shall 
 first put him to shame, and then let him know who I 
 am." So he said, " Great king ! when being blind in your 
 
UMMAGGA JATAKA 171 
 
 lasciviousness, and led astray by ignorance, you questioned 
 me as to the expedition, though I told you again and 
 again that a fear of this kind would come upon you, you 
 did not listen to my words, saying, ' That is not good/ 
 but listened to the words of Senaka and the others, saying, 
 1 That is good/ and through that folly you have come to 
 your present fear. The way in which those great coun- 
 sellors, Senaka and the other Pandits, by their counsel got 
 you a wife and united you in relationship with the king, 
 is admirable. These people, hankering after a piece of 
 waist-cloth or a handful of rice, fascinated your mind, and 
 deceived you by praising your expedition, and so brought 
 you hither. All is now come to pass, and I shall see 
 them save you. I will then be able to see their power. 
 Without relying on my words, who had been your chief 
 counsellor in everything, and who wished your prosperity, 
 both in this world and in the next, and being allured with 
 lasciviousness, you have now been caught in the jaws of 
 death, since you came here lusting after Princess Pancala 
 Candi like a greedy deer caught in a strong trap. Did I 
 not repeat this parable on the very day when you asked 
 me whether the expedition to Pancala l would succeed ? 
 Again, king, chief of the people ! have I not told you 
 not to have any friendship with that bad, ignoble ass ; 
 and if you listen to his words and seek refuge in him, you 
 will receive no good either in this world or in the next, 
 and you shall suffer pain in both worlds ; but you, with- 
 out following my advice, did what he said ; and had you 
 done as I said, you would not suffer to-day -such grief and 
 pain as this." 
 
 And again the Pandit reflected : " I shall reprove him 
 sternly and bring him to shame, so^ that he may not be 
 disobedient to me in the future. I shall therefore repeat 
 what I said before, and bring him to a state of fear and 
 
 1 Pancala is a shortened form of " Uttarapancala." 
 
UMMAGGA JATAKA 
 
 shame." Then he said, " Great king ! when I told you 
 that day not to start on this expedition, you told me that 
 Kevatta and the others are really pandits, and attended 
 at the palace, and that they alone knew the desires of 
 kings, and knew fit words for a marriage ; saying, * What 
 does this son of a cultivator who only knows how to get 
 his food by hanging on to the handle of the plough know 
 about the affairs of a palace and customs affecting mar- 
 riage ? ' Then enraged with me, did you not say, ' Here ! 
 seize hold of the neck of this son of the cultivator and put 
 him out of my palace ? ' It is not at all right that you, 
 who spoke thus on that day, should now ask me, the son 
 of a cultivator, to find you means of escape. You, who 
 have such oceans of wisdom, seem a fool to ask me to 
 find you the means of escape. I only know the way to 
 earn my food by ploughing. If you want, you can learn 
 from me how to plough. It is only Senaka and the 
 others who are wise, who are really pandits, and who 
 know a way of escape from this death. If you wish to 
 say anything to me, you had better desire some of your 
 men, as you did then, to seize me by my neck and put me 
 out. From these eighteen Akkhohims of men let Senaka 
 and the others save you. What do I know about it ? " 
 
 Hearing this the king thought, " The Pandit is re- 
 calling the wrongs I had done him before. My son 
 saw clearly by his eye of wisdom the fear that threat- 
 ened, and thoroughly puts me to shame. My son, 
 who knows the three modes of time, past, present, and 
 future, and who possesses a transparent wisdom the 
 benevolent one knowing that such a fear would befall in 
 the future cannot have been idle during the four months 
 he has been here. He must have certainly done some- 
 thing for our escape. I must inquire about it." So he 
 said, " Son Mahausadha Pandit ! the wise will not trea- 
 sure in their heart rough behaviour and words spoken 
 
UMMAGGA JATAKA 
 
 unwittingly in the past, and by repeating them bring to 
 shame those who have been brought to grief. You are 
 a very wise Pandit, but you still bring forward the 
 wrongs I did in my folly. Why do you strike me, as 
 if you were urging on with a sharp spur a steed tightly 
 equipped to fly away with you on its back through a 
 circle of enemies ? If you wish to give me counsel, and if 
 you know either a plan to escape from getting caught, or 
 of any place to retreat for refuge, advise me of that. Do 
 not recall what I said in the past in my folly, and pierce 
 me with your words, sharp as arrows. Do not whip 
 me with your words, as if you were whipping a horse 
 which is tightly tethered. Tell me a plan of escape." 
 Hearing these words our lord, who is a mine of mercy, 
 thought, " This king is very ignorant, and through want 
 of wisdom he does not in the least know the relative 
 superiority of men. I shall try him a little more and 
 then comfort him." So he recited this stanza : 
 
 " Atltam manusam kammam, dukkaran durabhi sambhavam. 
 JST' tarn sakkomi mocetun twampi janassu khattiya." 
 
 x " Great king ! when such a large army has encircled us, 
 to have any device to effect escape is a very difficult thing 
 for men. If formerly there was anything that men could 
 do, there is nothing now. It is now impossible even to 
 think of such a plan, much less carry it out. I am unable 
 to save you with any device that I might now put to work ; 
 and therefore, great king, may it please your Majesty to 
 find out some way of escape." So he recited this stanza : 
 
 " Santi vehasaya naga, iddhimanto yasassino, 
 Tepi adaya gaccheyyum yassa honti tatha vidha." 
 
 " Some princes possess elephants like those named 
 Uposatha and Chaddanta, which have miraculous power 
 to fly away with them through the air when they are in 
 
174 UMMAGGA JATAKA 
 
 difficulties like this ; and if you have such an elephant, 
 let him rescue you from this disaster and take you through 
 the air. 
 
 "Again, some princes possess flying horses of miraculous 
 power ; and if your Majesty have such a horse, let him 
 take you through the air. 
 
 "And again, some others possess flying garudas to ride 
 on, while some have birds to ride on, and others demons 
 of supernatural power ; and if your Majesty have such, let 
 them carry you out of this calamity. I am unable to 
 take you through the air to Mithila like flying elephants, 
 horses, garudas, and demons." 
 
 Hearing these words the king remained silent. 
 
 Then Senaka thought, " There is no other help for the 
 king and ourselves except the Pandit. The king, who has 
 heard the Pandit's words, is now terrified and unable to 
 say anything. I, too, will now open my mouth and pray, 
 and see what comes of it." So he recited this stanza : 
 
 " Atiradassi puriso, mahante udakannave 
 Yattha so labbhate gadham, tattha so vindate sukham 
 Evam amhanca rafi.no ca, tvam patittha Mahosadha, 
 Tvan nosi mantinani settho amhe dukkha pamocaya." 
 
 " Just as when a man fallen into the sea with difficulty 
 sights the land and forthwith he is full of joy; even as the 
 land to that swimmer are you to us, surpassing myself 
 and the king in wisdom and contrivance, and therefore 
 deliver us from this disaster." 
 
 The Bosat, by way of greatly terrifying Senaka, who had 
 spoken thus, and bring him to shame, recited this stanza : 
 
 " Atitam manusam kammam dukkaran durabhisambhavam 
 Na tarn sakkomi mocetun, tvam pi janassu, Senaka." 
 
 " you fool ! you are the man who, in spite of my 
 saying on that day that I did not approve of this expedi- 
 tion, urged many reasons in favour of it, and inveigled 
 
UMMAGGA JATAKA 175 
 
 the king into it. It is you who brought him here, and 
 put him into such a grief as this, and entangled him in 
 this folly, you sinner ! Even if there is a plan of escape 
 that could be executed by man, it is impossible to think 
 of such a thing at this moment, much less do it. There 
 is nothing that I could now do and realise an escape. 
 You were also some time back honourable Pandits, who 
 thought that there were none like you. Think of some 
 means by your own wisdom and rescue the king, at the 
 same time escaping yourselves. If you are clever enough, 
 take him through the air and keep him in Mithila." 
 
 Meanwhile the king, who was thinking of a way to 
 escape, trembling with fear, and being unable to say any- 
 thing to the Bosat, thus reflected : " This Senaka too is a 
 pandit. I shall ask him whether he has got any plan." 
 So he said, " Senaka ! if you know of a good plan to escape 
 from this fear that has arisen in us, tell us," and then 
 recited this stanza : 
 
 " Sunehi etam vacanam, passasetam mahabbhayam ; 
 Senakani dani pucchami, kim kiccam idha mannasi." 
 
 Thereupon Senaka, thinking, "Like a man who has 
 strayed from the way for one month asking the road of 
 one who has gone astray for six months, is this king 
 who asks of me a plan. I shall speak out what comes to 
 my mouth, whether it be good or bad." So he devised a 
 plan, and recited this stanza : 
 
 " Aggin duvarato dema, ganhamase vikattanam 
 Anna niannam vidhitvana, khippam bhessama jivitam ; 
 Mano raja Brahmadatto, ciram dukkhena marayi." 
 
 The meaning of this stanza is this : " Great king ! if 
 you will carry out the plan of which I will now tell you, 
 it will be good. We will go inside the palace, get the 
 door tied on the outside, set the whole building on fire, 
 take each of us a very sharp sword, cut each other with 
 
I 76 UMMAGGA JATAKA 
 
 them, and die ; and when we are dead, this decorated 
 palace shall be one pyre for your Majesty and all of us. 
 If King Brahmadatta captures us, as he has a lifelong 
 hatred against us, he will torture us and torment us with 
 pain for many days before he kills us. It is therefore 
 better to die immediately." 
 
 Hearing this the king said, " Such a death and such a 
 pyre will do for you and your wife, but not for me." 
 Then he inquired from Pukkusa and other Pandits. They, 
 too, being ignorant, said what first came to their mouth. 
 And the king in asking the advice of Pukkusa recited 
 this stanza : 
 
 " Sunehi etam vacanam, passasetam mahabbhayam ; 
 Pukkusan dani pucchami kim kiccam ida mannasl" 
 
 Hearing this stanza Pukkusa said, " Great king ! if 
 King Brahmadatta seize hold of us he will, as he has a 
 lifelong hatred against us, inflict various punishments on 
 us, and after tormenting us for a long time, will kill us. 
 As we cannot stop death in any way, let us all take some 
 deadly poison and kill ourselves." Hearing these words 
 the king was displeased, and said, " You may die instantly 
 together with your wife. Do not speak of such a thing 
 to me." Then he spoke to Kavinda, and said, "0 Kavinda! 
 you are also a Pandit. If you know of any way for escape, 
 tell me," and recited this stanza : 
 
 " Sunehi etam vacanam, passasetam mahabbhayam ; 
 Kavindam dani pucchami kim kiccam idha mannasi." 
 
 Hearing this Kavinda said, " Great king ! King Brah- 
 madatta after capturing us will torment us unmercifully, 
 and give us great pain, and after many days will kill us. 
 Instead of suffering pain and death at his hands, let us 
 each take a rope, climb the upper storey of the palace and 
 tie the rope on a pinnacle near the window, make a noose, 
 put it round our neck, and jump down, or, in short, hang 
 
UMMAGGA JATAKA 1/7 
 
 ourselves, or else jump down a steep precipice and die 
 instantaneously." Thereupon the king said, " You and 
 your wife may die with a rope round your necks, but no 
 such thing shall happen to me." Then he spoke to 
 Devinda, " Devinda ! have you also not seen the fear that 
 has arisen in us ? If you also know of any device, tell 
 me of it." Then he recited this stanza : 
 
 " Sunohi etam vacanam, passas'etam mahabbhayam ; 
 Devindam 'daifi pucchami kim kiccam idha mannasi." 
 
 Hearing this stanza, Devinda got up, and being unable 
 to find out another plan, thought, " I shall say the same 
 as Senaka," and spoke thus : " Great king ! if Brahmadatta 
 seize hold of us he will punish us as he likes, and kill us 
 after giving us pain for a long time. Instead of suffering 
 such pain at the hands of the enemy, we must get the 
 door of this palace firmly tied on the outside and set fire 
 to the palace, take each a sword and cut ourselves, and 
 die. This beautifully adorned palace will then be of no 
 use to Brahmadatta, but will be one common pyre. 
 There is no other plan that I know of except this. As 
 the earth supports one who falls on it, even so it is our 
 Lord Mahausadha, the mine of mercy, the lover of all 
 people, who can save us easily from this calamity ; and to 
 do so is not in the power of people blind of wisdom, as we 
 are. Is your Majesty more foolish than we are that you 
 should ask from us four, who are blind of wisdom, a way 
 for escape, when you have this Great One, who illumines 
 tbe whole world by the rays of his wisdom, as if one 
 should try to kindle a flame from a firefly instead of from 
 embers ? A prayer we shall make, let us all make to the 
 Pandit. We will all at once weep bitterly before him, 
 and pray him to save us all. If it is impossible for this 
 Great One, who has an equal love to every one, be he 
 friend or foe, who is like milk poured into a chank shell, 
 
 M 
 
1/8 UMMAGGA JATAKA 
 
 or the milky ocean struck with the moonbeams, and will 
 surely not. let so many people die an unprotected death : 
 if he, too, assures us that he cannot save us, then may we 
 all, as Senaka Pandit has said, tie the door, set fire to 
 the palace, cut each other down, and die." 
 
 Hearing this the king, who was unable to say anything 
 to the Bosat, as he had already recalled all the injuries 
 which the king had done to him, to move the heart of the 
 Bosat, who was listening to him, weeping bitterly, recited 
 this stanza : 
 
 " Yatha kadalino saram anvesam nadhigacchati 
 Evam anvesamananam pannam najjhagaraamase 
 Yatha simbalino sarain anvesam nadhigacchati 
 Evam anvesamananam pannam najjhagamamase." 
 
 The meaning of this stanza is this: "Just as an ignorant 
 man who mistakenly thinks that there is a heart in the 
 plantain tree and resharpens his iron which cut already, 
 and getting into a forest of plantain trees slips the sheaths 
 of the stem up to the main stock and finds no heart ; even 
 so I, who am searching for a way of escape from this 
 calamity, found not wisdom in any one of these pandits, 
 which is the heart I looked for. And again, just as a 
 man who wished to use the heart of an imbul tree, like 
 the man who searches for the heart in the plantain, found 
 no heart in them after felling every tree of the kind in 
 the forest ; even so I, who am searching for a way of 
 escape from this grief, saw not even an atom of wisdom, 
 which is the heart I am searching for, in any one of these 
 fellows. Alas ! how unfortunate is my lot, who live with 
 fools who cannot find a stratagem to relieve one when in 
 grief, like a great elephant living in a large forest, where 
 there is no water, that has been scorched with the heat of 
 the hot season. My heart is trembling like a young leaf 
 shaken by the wind. The saliva of my mouth is dried 
 up, and my throat is parched. I find no comfort, as one 
 
UMMAGGA JATAKA 
 
 who is scorched by the fire and then cast into the sun. 
 And again, as fire burns within the forge of the smith, 
 but is not seen from outside ; so within my heart there 
 burns the fire of death, and is not seen from outside. In 
 keeping these pandits as my ministers to give me counsel 
 and wise advice, I am like the foolish man who looked for 
 a heart in the plantain tree, or the elephant which lives 
 in that waterless forest, and will in a few days fall into 
 the hands of the enemy ; even so will I, when none of 
 these ignorant pandits will be able to relieve me from 
 this grief." So saying, he wept bitterly. 
 
 Hearing these words of the king, who wept in a manner 
 to rend the heart of those who heard him, our Lord Bosat, 
 who is like a crystal cage wherein one can take refuge, 
 thought thus : " This king is swooning with fear of death. 
 As food and drink help the hungry and thirsty man and 
 physicians the sick, so there is no one to help this king 
 but me. It will be bad should his heart split with grief 
 because I do not now comfort him, but still act roughly. 
 The pain I took for four months would prove useless. I 
 will therefore comfort him." So he consoled him. 
 
 Buddha, who was describing this incident, recited this 
 stanza : 
 
 " Tato so pandito dhiro, atthadassi Mahosadho ; 
 Vedeham dukkhitam disva, idam vacanam abruvi. 
 Ma tvam bhayi maharaja, ma tvam bhayi rathesabha. 
 Aham tvam mocayissami panke sannam va kimjaram." 
 
 " Mendicants ! when that king had gone to the ' New 
 City* in search of a maiden to be his wife, to the dis- 
 pleasure of Mahausadha Pandit, the city was encircled 
 by Brahmadatta and the hundred princes with their 
 armies ; instead of thinking of the wife, he asked for a 
 way of escape, being unable to save himself." To him 
 Mahausadha Pandit thus said, "Did not I say to you, 
 * Do not go thither. If you do go, you will fall into great 
 
ISO UMMAGGA JATAKA 
 
 destruction. You cannot go there ' ? Then you abused me, 
 saying that I did not know my business, and drove me 
 out in disgrace. Did you not come on the advice of 
 Senaka and other pandits, who said, ' Go thither, and if 
 you go, you will have a great success ' ? Then, therefore, 
 may it please your Majesty to ask a plan of escape from 
 those pandits." Then the king consulted Seneka and the 
 other three, and having heard their method of dying, 
 which they all recommended to him, he got angry, and 
 being unable through fear to ask advice of the Pandit, 
 King Vedeha wept so that the Pandit should hear him. 
 When the Pandit heard the sound of the king's weeping, 
 he thought, " If his heart should split with grief, and 
 should die because I do not now comfort him, all the 
 trouble I took both night and day will be useless, and 
 the manifestation of my wisdom, which shows itself con- 
 tinuously through a multitude of days, like the paintings 
 on the moon's disc, will be nought, like lines drawn on 
 water." He then recited this stanza : 
 
 " Tato so pandito dhiro, atthadassl Mahosadho; 
 Vedeham dukkhitam disva, idam vacanam abruvi. 
 Ma tvam bhayi maharaja, ma tvam bhayi rathesabha. 
 Aham tvam mocayissami, paiike sannam'va kunjaram." 
 
 Mahausadha Pandit who, knowing every event, past, 
 future, and present, and the consequences of them, by his 
 innate wisdom, without learning of others, is wiser than 
 all others, said these words to King Vedeha, who was 
 weeping, being overcome with fear of death, and comforted 
 him 
 
 " Great king ! trouble not. I will save you, thus be- 
 sieged as you are by these armies, consisting of a hundred 
 princes and eighteen Akkhohinis of soldiers, like the saving 
 of the sun fallen into the mouth of Eahu. I will relieve 
 you, though you be like an elephant stuck in the mud. 
 Without the knowledge of any one of the soldiers of this 
 
tJMMAGGA JATAKA l8l 
 
 army I will save you though you be like a snake caught 
 in a snake-charmer's box, you, King Vedeha, the snake, 
 the snake-charmer, Brahmadatta, and his investing army 
 the box in which you are caught and keep you at Mithila. 
 I shall save you, though you be like birds caught in a net. 
 I will save you, though you be like fish caught in a net. 
 Great king ! fear not. Do not think that I will save you 
 alone. Without letting any danger befall on a single 
 living creature of the army, consisting of elephants, horses, 
 and chariots, and foot soldiers that came with you, I shall 
 easily set them all free and convey, them to Mithila. 
 Great king ! fear not the least. I have only to imagine 
 it ; without any one's assistance, or without any scheme of 
 war, by the power of my own wisdom I can disperse the 
 hundred princes and the eighteen Akkhohinis of royal 
 forces, as one scatters a bevy of crows with a stone. 
 Let not your Majesty fear." [What is the use of the 
 wisdom of others ? Is not that minister or wise man the 
 best who, when one is in such a difficulty as this, can help 
 a man out of it ? ] 
 
 And again the Bosat said, " Great king! for what pur- 
 pose did you think that I came hither before you ? 
 Foreseeing by the divine eye of my wisdom that such a 
 fear as this would fall upon you, I tried to stop your 
 expedition, and in spite of that you would not stay back ; 
 then knowing to what grief you would come, I thought 
 that it ill became me to live if you should die ; and with- 
 out taking to heart your angry words, I came before you. 
 And what think you I did during the four months I 
 stayed here ? Great king ! do not fear. I shall easily 
 relieve you from this danger, and convey you safe to 
 Mithila." 
 
 When the king heard the words of the Bosat, who 
 spoke out boldly without any hesitation, brave as a fear- 
 less lion, he was overjoyed, and thought to himself, " Now 
 
I 82 UMMAGGA JATAKA 
 
 I am restored to life," and thereon was comforted. When 
 the Bosat had thus raised the lion's roar, Senaka and the 
 others were much delighted. But when the Bosat said, 
 " Do not fear ; I shall save you all easily," Senaka was 
 utterly baffled, and inquired : " My lord ! when such a 
 large force has encompassed us with its four encircling 
 hosts, through which there is no outlet or means of escape, 
 by means of what stratagem will you save us and take us 
 away ? " " Senaka ! " replied the Bosat, " I can drive the 
 enemy away and get out of the gate and go away under 
 their very eyes. However, I shall take you away through 
 the decorated tunnel, so that none of them shall know of 
 it." Again he said, " Senaka ! prepare for the outset ; " 
 and he ordered his giants to open the gate of the tunnel. 
 "Brethren !" said he, "go up at once and open the gate 
 of the tunnel. King Vedeha, attended by his ministers, 
 will go through the tunnel." So they went and opened 
 the gate of the tunnel. Then the whole tunnel was 
 disclosed to view, compelling the mind to admiration, like 
 the decorated heavenly court Sudharma. 
 
 The Buddha, to disclose the manner in which the giants 
 opened the gates of the tunnel at the order of the Bosat, 
 spoke this stanza : 
 
 " Etha manava utthetha, mukhani sodhetha sandhino 
 Vedeho saha'maccehi Ummaggena gamissati." 
 
 " Mendicants ! the well-trained and obedient giants of 
 
 o 
 
 Mahausadha Pandit opened the gates of the tunnel which 
 the penetrating wisdom of the Pandit had contrived with 
 machinery, and having opened it informed the Bosat." 
 Thereupon the Bosat acquainted the king that the time 
 was come, saying, "It is now time to depart." Then the 
 king descended from the palace. And Senaka removed 
 the head covering he had received from the king on that 
 day that Amara Devi had caused his head to be shaven, 
 
UMMAGGA JATAKA 183 
 
 girded a cloth about him, and wrapped his clothes up 
 into a bundle as big as the fear that had fallen on his 
 heart, and put the bundle on his shoulder. It is not to 
 be thought that he did not look here and there in fear 
 and tear his old under-garment and bandage his knees, 
 elbows, and forehead. The Bosat, seeing this fellow's 
 absurd actions, said, " You fool ! what are you doing 
 there ? " He replied, " Pandit ! when one goes through 
 a tunnel, does he not put away all the fine garments and 
 ornaments he was wearing, and wearing only an under- 
 garment, go through it on his knees 1 Therefore, I am 
 making ready to go through the tunnel." The Pandit 
 answered, " Senaka ! do not think any more than when 
 you enter the tunnel you must kneel down and crawl like 
 an iguana with your body bent. If you wish to ride 
 through this tunnel on an elephant, or a horse, or in a 
 chariot, you have only got to place yourself on any one 
 of these. The tunnel I have dug is eighteen fathoms in 
 height. Its gates and doors are very broad and high. 
 Therefore, to go through the tunnel do not dress only in 
 an under-garment, do not tie^ up your knees in rags, but 
 dress in any fine garments you may wish, mount any 
 vehicle you like, and start in front of the king." 
 
 So the Bosat instructed that Senaka, who was dread- 
 fully frightened, should go in front next the king, went, 
 and after them the Pandit. If reasons for his going last 
 be asked, they were these : " Senaka, having seen the 
 enemy, was very much terrified and careless of every- 
 thing, and would run away without looking behind him, 
 and then the king would not stop to admire the beauty 
 of the tunnel, which was variously decorated in such a 
 manner as he had not seen even in dreams. Therefore, the 
 Pandit went behind the king, so that he might call the 
 king's attention to the decorations, saying, " Great king ! 
 look, look ; come quickly." Inside the tunnel there was 
 
I 84 UMMAGGA JATAKA 
 
 an immense quantity of rice, fish, flesh, and other meat 
 and drink for the people in general ; and as soon as they 
 got into the tunnel they began to enjoy themselves, at 
 the same time admiring the magnificence of the tunnel. 
 
 o o 
 
 The Bosat walked behind the king, suggesting what he 
 should observe, and saying, " Look this way, king ! " 
 And the king went admiring the tunnel, which was as 
 lovely as Suddharma Hall. 
 
 The Buddha, to explain how they went, recited this 
 stanza : 
 
 " Purato Senako yati, pacchato ca Mahosadho. 
 Majjhe ca Eaja Vgdeho, amaccaparivarito." 
 
 " mendicants ! that day on their way through the 
 tunnel, Senaka went ahead, Mahausadha Pandit went 
 behind, and between them went King Vedeha, attended 
 by his ministers." 
 
 The people who were on guard, knowing that the king 
 and the Pandit had come, led out the royal family, the 
 mother of King Brahmadatta, and the rest to the " Great 
 Audience Hall." The king, too, came out of the tunnel 
 with the Bosat. They four on seeing the Bosat and the 
 king were terrified with fear of death and wept aloud, 
 thinking, " Verily ! we have got into the hands of the 
 enemy. The persons who brought us look like the Pandit's 
 warriors." When these four cried, King Brahmadatta, who 
 was visiting the guards who were stationed all round the 
 city at a distance of nearly three gavvas from it, reached 
 a place not very far from the ford of the river, and heard 
 the noise of weeping in the middle of the night, which 
 was calm and quiet, but did not tell any one through 
 shame, as he thought, " If I say that it is the voice of 
 Nanda Devi the people will exclaim, 'Nanda Devi is 
 everywhere. There is not a single day wherever the king 
 goes that he does not mention Nanda Devi's name.' " 
 
 As soon as the Princess Pancala Candi was brought 
 
UMMAGGA JATAKA 185 
 
 through the tunnel, the Bosat made her stand on a heap 
 of gold, and installed her as his queen, and said, " Great 
 king ! when your Majesty came to take away this princess, 
 you fell upon a great fear ; let her therefore be your chief 
 queen." 
 
 At that time three hundred ships were brought and 
 anchored at the ford. Having started from the " Great 
 
 o 
 
 Audience Hall," the king went on board a ship that was 
 beautifully decorated ; and the other four of the royal 
 household, including the mother of Brahmadatta, went 
 into the same boat. 
 
 The Buddha, to explain it, recited this stanza : 
 
 " Ummagga nikkhamitvana, Yedeho navam aruhi 
 Abhirulhan ca tain natva anusasi Mahosadho. 
 Ayan te sasuro Deva, ayam sassu janadhipa 
 Yatha matu patipatti, evan te hotu sassuya." 
 
 " Mendicants ! on that day King Vedeha started off 
 from the tunnel and got into a ship." To him Mahausadha 
 Pandit spoke these words : t: Great king ! this Prince 
 Pancala Candi is your brother-in-law, this Queen Nanda 
 is your mother-in-law ; towards her you should behave 
 with the same love as you would show the mother who 
 bore you. Do not neglect Prince Pancala Candi because 
 he is your brother-in-law, but treat him like a brother. 
 This Princess Pancala Candi is a virgin of pure Kshatriya 
 caste on both sides. Do you care for her, and provide for 
 her suitably to her royal rank." Thus the Bosat advised 
 the king. If it be asked why the Bosat thus advised the 
 king, the reason is this : The Pandit thought that it 
 would be bad if the king should say, " Kill the mother ; 
 kill the wife of the king who got me thither by a pretence 
 that he would give me his daughter in marriage, and put 
 me to shame by terrifying me so horribly." He also 
 thought that it would not be well if, since Queen Nauda 
 was fairer than her daughter, the foolish and wandering 
 
1 86 UMMAGGA JATAKA 
 
 king should fall iu love with the mother and abuse his 
 relationship with her. So the Pandit gave this advice, 
 and got the king's promise to treat them properly. And 
 the king took his advice to heart, saying, " Son ! I shall 
 not fail to do everything you say." In thus advising the 
 king the Bosat did not even mention the name of the 
 king's mother, Talata Devi, for she was advanced in years. 
 All this advice the Bosat gave standing on the shore. 
 Afterwards the king, wishing to set sail at once, said to 
 the Pandit, " Son ! you speak standing on the shore. 
 Embark on board at once. Why stay on the shore? 
 With difficulty we got out of the hands of the enemy, and 
 therefore let us set sail at once," and recited this stanza : 
 
 " Aruyha navam taramano kin im tirainhi titthasi. 
 Kiccha mutt'amha dukkhato, yama 'dani Mahosadha." 
 
 The Bosat answered, "My lord! it is not meet to take 
 ship with you," and recited these two stanzas : 
 
 " N'esa dhammo maharaja so'ham senaya nayako 
 Senangam parihapetva attanam parimocaye. 
 Mvesanamhi te deva, senangam parihapitam 
 Tarn dinnam Brahmadattena anayissam rathesabha." 
 
 " Great king ! when an army gets into the hands of the 
 foe, if the chief of that army does not either discover a 
 device to extricate his men and take them away, or if that 
 may not be, die together with them, what is the use 
 of his being the chief of the army ? He is not even a 
 'good' man. Now, am not I the chief of this force? and 
 will one like myself save his own life alone when his men 
 are in the city in the hands of the foe ? Great king ! 
 of those who travelled with you a distance of four hundred 
 gavvas, some of them, fatigued by the march, are sleeping, 
 others enjoy themselves with meat and drink, and are not 
 aware of your departure. Some of those who came with 
 me, having been all throughout the four months working 
 
UMMAGGA JATAKA 187 
 
 at the tunnel, moats, ramparts, and in otter works, and 
 having laboured hard night and day unceasingly, are 
 broken down with toil, and are not aware of your going. 
 It is not in me to leave behind a single man of those who 
 worked for me. All that host I shall bring away, as if 
 King Brahmadatta had been conquered and yielded it to 
 me. Great king ! wait not a moment on the roadway, but 
 advance immediately. I have already built villages for 
 you at intervals of seven yodunas, established halting- 
 places, and filled the hundreds of villages that are on the 
 way with clothes and ornament, food and drink. I have 
 kept elephants, horses, and vehicles ready for you in those 
 villages. When you go from one village to another leave 
 behind in each successive village the unserviceable beasts 
 and vehicles, and take others in place of them and go to 
 Mithila forthwith." Hearing this the king recited this 
 stanza : 
 
 " Appaseno mahasenam, katham viggayha thassasi 
 Dubbalo balavantena vihannissati Paiidita." 
 
 The meaning is this : " Mahausadha Pandit ! your army 
 is very small. How will you conquer the great force of 
 Brahmadatta? The powerful kill the weak and bring 
 them to destruction." Hearing this, the Bosat replied in 
 this stanza : 
 
 " Appaseno pi ce manti, mahasenam amantinam 
 Jinati raja rajanam, adicco vodayam tamam." 
 
 "Great king! although a man possessed great wisdom, 
 yet if he does not excel in devices and plans he is 
 conquered by the great deviser and strategist with his 
 small force ; and therefore King Brahmadatta, who is not 
 a strategist, and his hundred princes with their Akkhohinis 
 of soldiers, will be conquered by you with your small force; 
 though you have one minister in my person, but one who 
 is like a great strategist. If it be asked how that may be, 
 
1 88 [JMMAGGA JATAKA 
 
 it shall be even as tbe great darkness that prevails all 
 oVer the world at night is dispersed and illumined when 
 the sun appears. So I, though I have but a small force, 
 will conquer Brahmadatta. Do not your Majesty doubt 
 about it, but start away." So saying, he saluted the king 
 and stayed behind. Afterwards the king recalled the 
 virtues of the Bosat as he thought to himself, " I escaped 
 from the hands of my enemies. I got the queen I came 
 in search for, and my wish has been fulfilled ; " and, over- 
 flowing with the five kinds of joy, he described the virtues 
 of the Bosat to Senaka in these words : 
 
 " Susukham vata samvaso Panditehiti Senaka 
 Pakkhiva panjare baddhe macche jalagateriva. 
 Amittahatthatthagate, mocayi no mahosadho." 
 
 " Senaka ! it is highly important that one should live 
 with the wise. It brings happiness both in this world 
 and in the next. Mahausadha Pandit saved us all, who 
 were caught in the hands of the foe, like birds caught in a 
 cage or fish caught in a net, and sent us away safely ; 
 and therefore it is of great importance that one should 
 live with the wise." Thus the king described the virtues 
 of the Bosat in a manner indescribable. 
 
 Hearing this, Senaka, who was going to describe the 
 Bosat's virtues for the first time in his life, recited this 
 stanza : 
 
 " Evam etam maharaja Panditahi sukhavaha, 
 Pakkhiva panjare baddhe macche jalagateriva. 
 Amittahatthatthagate mocayi no mahosadho." 
 
 " Great king ! it is very true very true indeed. It is 
 highly honourable to live with those who are wise. 
 Mahausadha Pandit did save us all who were caught in 
 the hands of the enemy, like birds in a cage and fish in a 
 net, and send us away safely." 
 
 Afterwards the king, having reached the other bank of 
 
UMMAGGA JATAKA 189 
 
 the river, came successively to the villages which tbe Bosat 
 had built at intervals of seven yodunas, in which the am- 
 bassador, whom the Bosat had instructed and placed there 
 beforehand, supplied the king with elephants, horses, and 
 chariots, as well as with food and drink in which the king 
 delighted. And leaving behind the beasts and carriages 
 that were worn by the journey, they took others in their 
 place and advanced from village to village, as the Bosat 
 had instructed them to do, to recruit from their weary 
 journey ; and so without delay they traversed four hundred 
 gavvas, and reached Mithila on the following day at the 
 mid-day meal. 
 
 The Bosat having sent the king away, went to the gate 
 of the tunnel, and drawing the sword, which he had slung 
 across his shoulders, from the scabbard, dug up the sand 
 in the " Great Audience Hall " and hid it in the ground. 
 Then he went through the tunnel and entered the new 
 city, washed his head and bathed himself with sixteen 
 pots of sweet scented water, and after partaking of various 
 sweet dishes, he slept on his bed, delighted to think, " My 
 wish has been fulfilled ; " and then his heart overflowed 
 with the five kinds of pleasure. As soon as the day 
 dawned, King Culam, giving commands to his army, 
 reached the New City. The Buddha, disclosing the 
 manner in which King Culam came giving directions to 
 his soldiers, recited this stanza : 
 
 " Rakkhitva kasinam rattim, Culaneyyo mahabbalo. 
 Udente arunaggamhi, upakarim upagami 
 Aruyha pavaram nagani balavantam satthihayanam ; 
 Raja avoca Pancalo, Culaneyyo mahabbalo 
 Sannaddho manivammena saram adaya panina 
 Pessiye ajjhabhasittha puthu gumbe samagate." 
 
 " mendicants ! King Brahmadatta, who possesses a 
 powerful army, kept sentinels, during the three watches 
 of the night, in different places round the beleaguered 
 
190 UMMAGGA JATAKA 
 
 city, encompassed by four encircling lines, unbroken, and 
 presenting no means of egress each line separated by an 
 interval from the other. Then he himself inspected the 
 guards in each night watch, and came to the New City 
 as soon as dawn appeared on the rising of the sun. And 
 again, King Brahmadatta, who was furnished with all the 
 five branches of a complete army, had mounted on a state 
 elephant, magnificently caparisoned, of great beauty and 
 strength, powerful enough to break down and overcome 
 the enemy wherever it should go. This elephant had skill 
 to know which way victory lay in a battlefield. It was 
 sixty years old, and its humours were upon it. Its ear- 
 lobes were split in three places, and it had waxed lustily 
 in strength. The king, equipped in armour of gold set 
 with precious stones, with the device of an arrow on his 
 finger nail, came to the city issuing commands to his well- 
 appointed warriors of the various branches, who were 
 clever to use the bow." The Buddha related the manner 
 in which the kiug gave commands to his force in this 
 stanza : 
 
 " Hattharohe anikatthe rathike pattikarike ; 
 Upasanamhi katahatthe valavedhe samagate." 
 
 " Advance, my great army, equipped in the five weapons 
 of war, some of whom ride on elephants, some on horses, 
 some in chariots. March up at once in your armour, 
 you warriors clever in the use of your bows, and whose 
 hands have been trained to one system, and who are 
 skilful by the light of a lightning flash to aim at and 
 pierce through a black horse hair with a karabata berry 
 suspended to it, which hangs from a pole that is fixed on 
 two other piles placed perpendicularly in the earth at a 
 distance of a bow-shot." 
 
 And again King Culani said, "I will lay hold of King 
 Vedeha without killing him," and ordered his hundreds 
 
UMMAGGA JATAKA 
 
 and thousands of giant-elephants, which had polished and 
 shining tusks, and which get into humours when they are 
 sixty years old, "Just crush down that rampart eighteen 
 cubits high round the city w r hich Mahausadha Pandit has 
 built for King Vedeba. You giants, clever in the use of 
 your bow, hurl down a rain of arrows, which are as white 
 and shining as the teeth of young calves, and which would 
 force their way through a man's bones without staying 
 their flight. Step forward, you young heroic giants, who 
 are equipped with the five kinds of variously decorated 
 weapons, who will not take a step behind in your marches, 
 but will advance forward resolutely, and who have the 
 strength to grasp an elephant by its tusks and throw it 
 off, if perchance you meet such on your march. How 
 will King Vedeha escape from the hands of my giants, 
 equipped as they are with every kind of armour, and 
 possessed of powerful weapons, and who will never turn 
 tail, but advance forward ? Though by some magic he 
 should go through the air like a bird, my warriors of the 
 bow will not allow him to do it. And if my thirty-nine 
 thousand powerful and incomparable warriors should go 
 to battle empty-handed, they would conquer the enemy, 
 stripping them of their own weapons to cut them with. 
 I never saw such warriors with any other king of Dam- 
 badiva. I alone have such as these. Let them go forward 
 immediately in full armour. Let the beautiful princes 
 who ride on powerful elephants, dressed in golden trappings, 
 give the words to their elephants forthwith. Let the 
 hundreds and thousands of my incomparable warriors, who 
 are dressed in golden clothes and decorated in golden 
 ornaments, who have anointed themselves with golden 
 ointment, who are equipped in the five kinds of armour, 
 and who ride on elephants in panoply of gold, with golden 
 axes, golden hatchets, and the like, advance at once, Iikt3 
 unto the assembled gods in Naildun Uyana. Let those 
 
192 TJMMAGGA JATAKA 
 
 giants who hold in their hands well-made swords, in 
 colour like the stomach of the sheat fish, with well-finished 
 blades, excellently sharpened on three stones by wise men, 
 and which are so keen that they could cut a piece of 
 cotton which the wind might carry against them, which 
 shine at mid-day like the disc of the sun let those 
 giants who deal blows on the enemy, and do not miss, 
 advance with their swords drawn from their scabbards. 
 [Now to describe what kind of swords these were. Steel 
 was obtained by burning the excrement of Koslihiniyas, 
 which had been fed on flesh mixed with steel dust got 
 from the filings of Jati steel. The steel obtained from 
 the excrement was again filed and mixed with flesh as 
 before and given to the birds. And so the process was 
 seven times repeated. From the steel obtained from the 
 seventh burning the swords were made.] 
 
 " Let my Pataka giants, thirty -nine thousand in number, 
 advance at once. [If it be asked what kind of giants 
 these were, they were like this : If a hostile army like 
 that of Mara were in a city like the 'Ayodhya' city, 
 provided with moats, ramparts, watch-towers, buttresses, 
 and gates, and if my ' Pataka ' giants, who were outside, 
 should think of conquering the enemy within the impreg- 
 nable city, they could, from the place they stood in, jump 
 into the air, and then, without descending to the ground, 
 take another jump still higher, and conquer the enemy in 
 the inner city with weapons they have in their hands, and 
 come back through the air turning somersaults in the same 
 way, and stand in the place whence they started. These 
 giants are clever enough to cleave even elephants into 
 two pieces with one blow of their swords.] ye sons of 
 Vedeha's city ! at first you escaped by means of the wisdom 
 and devices of your cultivator's son. Now, where can 
 there be a means of escape for you ? Let me see how you 
 will by your royal power and stratagems escape and go 
 
UMMAGGA JATAKA 193 
 
 to Mithila." Thus King Culani raged in anger, saying, 
 " You are now caught like a fish which has put its neck 
 between the meshes of a net. I shall capture you as a 
 fish is caught in a net," urged his elephant with the goad, 
 and gave the word to his men, who were like a gathering 
 flood round the new city, " Seize ; shoot." 
 
 Then the Bosat's spies thought, " Who will win ? What ! 
 if they break the rampart, crush the walls, and enter the 
 city ? we must then cut off the heads of King Brahmadatta 
 and his hundred princes, and lay them before our lord 
 the Pandit." Then they, severally with their attendants, 
 surrounded the princes of the hundred cities. Then our 
 lord, the illustrious Maha Bosat, the Tilaka of the three 
 worlds, the teacher of the three worlds, the one who can. 
 subdue his enemies, who is endowed with the various sorts 
 of wisdom and majestic glories, who has the power of a 
 valiant lion, who can overcome forces of elephants of every 
 kind, having risen from the magnificent bed in which he 
 lay at night and attended to the wants of nature, took 
 his mid-day meal early, adorned himself with ornaments, 
 dressed in a kasi cloth worth a lac of gold, adjusted his 
 red flannel upper garment worth a lac of gold, leaving 
 one shoulder bare, took into his hand a walking-stick 
 ornamented with works of solid gold, put on his pair 
 of golden sandals, and attended with two young maidens 
 dressed in a woman's best and brightest raiment, rivalling 
 goddesses in beauty, who were fanning the Great One 
 with two fans made of the tails of the Indian yak, opened 
 the window of his pleasant palace and walked up and 
 down in the manner of Sakra, looking here and there 
 so that King Culani might see him. And King Culani, 
 seeing the majesty and the glory of the Great One's 
 figure, had no peace of mind, and quickly drove his 
 elephant, thinking to himself, " I shall now capture him." 
 
 When he saw the king coming, the Pandit reflected, 
 
 N 
 
194 UMMAGGA JATAKA 
 
 " Verily, this king has thought, ' I have laid hold of King 
 Vedeha/ and here he comes at double speed, giving the 
 word to his elephant. He does not know how our king 
 has gone to Mithila, taking with him this king's wife and 
 children. Therefore will I show this king my face, which 
 has a colour like to that of a well-polished golden mirror ; " 
 and looking at the king's face through the window, he 
 addressed him in honeyed tones as follows : 
 
 " Kin nu santaramano va, nagam pesesi kunjarani 
 Pahattharupo apatasi laddhattho'smiti mannasi 
 Ohar'etaiii dhanum capam khurappam patisamhara 
 Ohar'etam subham vammam veluriyamanisanthatam." 
 
 " Why, great king, do you drive your elephant so 
 hastily ? Do you think that your wish has been ful- 
 filled? Do not think so for a moment. But, without 
 more ado, abandon the idea and do as I tell you. It 
 was last afternoon that you grasped your hpw and have 
 not since laid it down, and methinks your hands must 
 be benumbed with grasping it ; so throw that bow and 
 arrow away. If you are not willing to do that, give them 
 to some one else. It was last afternoon, again, that you 
 covered yourself with that beautiful armour, wrought of 
 cat's eye. Perhaps your body is swollen thereby, and you 
 suffer great discomfort. Your body must be black and 
 blue. Yesterday your rest was broken during the three 
 night watches. You must be tired, so do not allow 
 yourself to faint in the heat of the sun, but rouse your 
 spirits, go to your city, and sleep comfortably in your 
 palace." So saying, he scoffed at the king as making 
 merry with him. The king hearing his words, thought, 
 "The son of the cultivator is jeering at me," and said in 
 a voice of thunder, " I shall know what to do with you," 
 and spoke this stanza : 
 
 " Pasannamukhavanno si mihitapubbam va bhasasi ; 
 Hoti kho marane kale tadis! vaimasampada." 
 
UMMAGGA JATAKA 195 
 
 The meaning of this stanza is : " Your face shines 
 beautifully like a polished golden mirror. You talk, 
 smiliug the while. You are not the only man who on the 
 verge of death has talked so pleasantly, and whose face 
 has shone so beautifully. At no distant moment you, too, 
 shall die. It is because of that your face shines with so 
 much beauty. It is the death-gleam upon your face. 
 Now will I forthwith cut off your head, and drink the cup 
 of victory." 
 
 When that great army saw the dazzling beauty of the 
 Bosat, as he talked with the king, they thought, " Our 
 king and Mahausadha Pandit are talking together. We 
 do not know what it is about. Come, let us go near 
 and hear." So saying, the hundred princes and the 
 army went near the king. The Great One thought, 
 " This king does not know yet that I am Mahausadha 
 Pandit. I shall not let him kill me." Then he said, 
 " Great king ! did you and Kevatta, speaking together 
 on a certain bygone day, think of something in your 
 hearts and utter another thing with your lips ? Then 
 understand that what you thought did not come to pass, 
 but what you said is come to pass." Then he recited this 
 stanza : 
 
 " Moghan te gajjitam raja, bhinnamanto si khatti} r a, 
 Dugganho hi taya raja khalunkeneva sindhavo." 
 
 " Great king ! do you think that no one else knew of 
 the secret conference held between yourself and Kevatta, 
 seated alone in the bedroom of the upper storey of the 
 palace, though you fancied that no one else but you two 
 knew of it ? Do not fancy so ? I know as much as if it 
 had been told me. Your secret plan has broken down. 
 Our king has escaped to his city. Now, if you think of 
 following him, that also is impossible. Our king is like 
 a wonderfully clever horseman riding a Scindian steed, 
 
196 UMMAGGA JATAKA 
 
 while you are like a very timid man riding on an ass. 
 Therefore, it is impossible for you to follow him and 
 capture him. To illustrate my simile : Kevatta is the 
 ass, and you the person riding on the ass. I am the 
 thoroughbred Scindian steed, and our king is the person 
 riding that steed." Thus he illustrated his simile ; and 
 again he said, " Great king ! when our king crossed the 
 river he did not go alone, but went with a great company 
 of courtiers and warriors. And now, your Majesty, if 
 you follow him up thinking, ' I will chase after him and 
 capture him,' you will not be able to seize him, but will 
 die on the road. You will be like a pelican chasing a 
 golden swan." And again, like a fearless lion, he thus 
 illustrated the king's position in these terms : 
 
 " Sigala ratti-bhagasmim phullam disvana kimsukam 
 Mamsapesiti maiiiianta, paribbulha migadhama, 
 Evame va tuvain raja, Vedeham parivariya, 
 Asacchinno gamissasi, sigala kim sukam yatha." 
 
 "Now, great king, to describe by a simile how you failed 
 to realise even an atom of your wish, though you broke 
 your rest during the three watches of the night and 
 brought an army such as this, you know how a herd of 
 foxes in search of prey, if they see by the light of the 
 moon, or of the stars, or of lightning, or of any other 
 light a bunch of full-blown flowers hanging down from 
 a kela tree, and wrongly suppose the flowers to be 
 meat hanging down, without going any further in search 
 of meat they encircle the tree and think, ' We shall eat 
 meat ; ' but when it dawns, and they see that their meat 
 is full-blown kela flowers, the herd of foxes say to each 
 other, ' Friends ! this is not meat, but bunches of kela 
 flowers ; ' then, satisfied that it is really so, they go 
 away without caring for them : even so, great king, 
 your Majesty thought, ' I have captured the King 
 Vedeha,' and broke your rest during the whole night. 
 
UMMAGGA JATAKA 197 
 
 But now have done with hatred of our king, and take 
 yourself off like those wretched foxes." When the king 
 heard the words of the Bosat, who spoke unhesitatingly 
 without any fear, he reflected: " This son of the cultivator 
 says fearlessly 'The king has fled.' It must be true that 
 he has sent the king away ; " and inflamed with anger, 
 he thought within himself, " Before this, too, when we 
 went up to this king's city on account of this son of 
 the cultivator, he made us fly without even a piece of 
 cloth or an upper garment. The enemy, who were in 
 our hands, he took out from our hands. There is none 
 who defeats our attempts like this fellow. If there be 
 any fitting punishment for him and for his king, such 
 as decapitation and so forth, all those will I inflict on 
 him alone." Then he directed his people thus : " This 
 Mahausadha has saved my enemy, King Vedeha, who 
 had got into my clutches, and sent him away. Of the 
 man who did these things, cut off the legs and hands, 
 and slice the flesh from his body, pin the pieces together, 
 and fry them in the fire ; and just as people put the 
 skins of lions, tigers, cattle, deer, and other animals to 
 dry, pegging them to the ground, so do you put this 
 Mahausadha on the ground, and peg his four limbs to 
 punish him ; put him down, cleave him, split him with a 
 sharp sword, slice his flesh as if it were the flesh of a 
 tiger, deer, or pig." 
 
 [Although the kings of this Sakwaja, ten thousand 
 yodunas in extent, join together, they could not do such 
 a thing to our lord, much less our king. Nothing of what 
 the king said can be done to him.] So the Bosat, hearing 
 these words of the king, laughed aloud. 
 
 Now to describe how our lord's face showed increasing 
 love, while the king's face grew more angry. His face 
 began to shine more and more brightly, as if the rough- 
 ness and the anger of the king were quicksilver, and 
 
198 UMMAGGA JATAKA 
 
 the face of our lord a golden mirror to which the quick- 
 silver is applied. 
 
 Then the Bosat thought thus : " This foolish king does 
 not know where his relations have gone to, and gives 
 order for punishment to be inflicted on me. He abuses 
 me, but does not know how I got hold of his wife and 
 children and sent them to Mithila. This king, who is so 
 powerful and glorious, might think that I deceived him ; 
 and if, in anger, he should shoot me with the arrow in his 
 hand, or kill me in some other way, it would not be well. 
 I shall, therefore, make him faint with fear, and deprive 
 him of his senses as he sits upon his elephant, and after- 
 wards comfort him." Then he recited this stanza : 
 
 " Sace me hatthapadan ca, kanna nasan ca cliedayi. 
 Evam Paiicalacandassa "Vedeho chedayissati. 
 Sace me hatthapadan ca kajtmanasan ca chedayi. 
 Evam Nandaya Deviya Yedeho chedayissati." 
 
 " Great king ! if your Majesty cut off my hands, legs, 
 and ears, and punish me, our king will inflict all these 
 evils on your son, your daughter, your queen, Nanda 
 Devi, and your mother, whose hands, feet, ears, and noses 
 he will cut off. Great king ! if your Majesty punish me 
 by slicing the flesh off my body and pinning the pieces 
 together, even so, and twice as much, will our king 
 punish your four relatives ; and again, if you punish me 
 by pegging my limbs to the ground, as one pegs the 
 skins of lions, tigers, deer, and cattle to dry, even so 
 will our king inflict manifold punishment on your four 
 relatives. And, my lord ! like armour which a man gets 
 made by workers in leather sewing together a hundred 
 thicknesses, to be a shield to protect his life against all 
 injuries, whether from arrows or the assaults of other 
 weapons ; even so I, like that shield made of a hundred 
 pieces of leather, go in front, and cheering the heart of 
 the king, do not let any fear fall upon him. Great king ! 
 
UMMAGGA JATAKA 199 
 
 do not think I am saying this idly. When I sent our 
 king to Mithila with your wife and children and mother, 
 I said to him, * Great king ! if King Culani seize hold of me 
 ;md charge me with sending you secretly away, and cut off 
 my ears, nose, hands, and feet, and inflict manifold punish- 
 ments upon me, what will you then do ? ' He answered, 
 * Mahausadha Pandit ! if he really inflict any punishment 
 on you, I cannot be revenged on the king, because he 
 is powerful, but I shall inflict a twofold punishment on 
 his four relatives/ Verily ! great king, if you punish me, 
 who am a single person, my king will inflict every possible 
 injury on Nanda Devi, on your children, and your mother. 
 Great king ! I am a shield made of a hundred layers of 
 leather, and withstand your arrow like wisdom in front of 
 my king's body, give him confidence, and save him from 
 any injury your arrow might inflict." Hearing this, King 
 Culani thought, " What does this son of the cultivator 
 say ? If I say that I would do him any injury, he will 
 get his king to do as much to my wife and children. 
 He does not know that when I came yesterday I set 
 guards to keep careful watch over my wife and children. 
 This fellow will die at no distant moment, and therefore 
 he is rattling away like a dying man." 
 
 Our lord, Bosat the wise, who knows the heart of 
 others, divining the king's thought, reflected : " This 
 king thinks that my fear makes me talk nonsense. I 
 will inform him how I sent his wife and children to 
 Mithila." Then he said, " Great king ! as you have 
 thought that I am talking nonsense through fear of 
 death, may it please your Majesty to send your people 
 and see about it, in order that you may be assured 
 of the truth of my words. I took Queen Nanda, your 
 two children, and your mother through the lesser tunnel, 
 and giving them in charge of King Vedeha, sent them 
 to Mithila through the greater tunnel. They will 
 
200 UMMAGGA JATAKA 
 
 travel four hundred gavvas from this palace, and come to 
 Mithila." 
 
 Thereupon the king thought, "This Pandit speaks very 
 boldly. When I was inspecting the guard by the river- 
 side in the middle watch of the night, I heard a voice like 
 that of Nanda Devi. This Pandit is no weakling. No 
 one has wisdom like his. His words may be true." Then 
 he summoned up his royal courage, and though there was 
 great grief in his heart at the thought, he called a minister 
 and said these words : " My son ! Mahausadha Pandit 
 says that he brought my wife and children and other 
 relatives through the tunnel, and giving them in charge 
 of King Vedeha, sent them to Mithila. Find out whether 
 his statement is true or not, and return immediately." 
 
 Hearing this, the minister with his attendants went 
 to the palace, opened the door, and entered, when he saw 
 the officers of the household, their legs and hands tied and 
 mouths gagged, hanging from hooks attached to the wall ; 
 the food and drink had been scattered in every direction, 
 the dishes and other vessels broken, the doors of the 
 bedroom opened, and the disfigured state of the palace, 
 where a flock of crows were preying upon the sweet- 
 meats and tearing the fragments from each other's beaks, 
 and generally the wretched condition of the palace, like 
 a fishing village on the coast abandoned by its inhabitants, 
 or like a pit into which corpses have been flung, the lasfc 
 of which met his view when he entered through the 
 opened window. 
 
 Having seen all this he came to the king, and reported 
 thus : " Great king ! whatever Mahausadha Pandit has told 
 you, there is not one word which is not true. All he said 
 is true. Formerly your palace seemed to be a heaven. 
 Now this beautiful palace is infested with a flock of crows, 
 like those that fly about an abandoned fishing village, 
 attracted by the stench of the fish. I saw not your wife, 
 
UMMAGGA JATAKA 2OI 
 
 nor children, nor your mother. Neither have I heard 
 where they are gone to. What the Pandit has told you is 
 true." The king, trembling with grief at separation from 
 his four relatives, thought : " The son of the cultivator 
 has brought this calamity upon me ; " and like a snake 
 struck with a club, his auger increased more than ever. 
 
 The Bosat, finding from the manner of the king that 
 this was so, thought : " This king has great glory and 
 power and retinue. Now, if in anger, without any regard 
 to the good that will befall him in the future, he thinks, 
 ' What use have I of this fellow/ and in royal pride do 
 me some injury, it will be ill. Is not this an occasion 
 for wisdom ? I shall find some stratagem to incline the 
 king towards me." Then he thought, "If I should 
 describe the beauty of Queen Nanda to the king, as if he 
 had never seen her before, he might incline favourably to 
 me who describe his queen. He will think, * If I kill 
 Mahausadha Pandit, I shall not get back my beautiful 
 jewel of a wife. If I kill him, I shall not get back my four 
 relatives.' Then, owing to the affection which the king 
 bears for his queen, he will do me no injury." Standing 
 for safety on the upper storey of the palace, he took his 
 golden hand from underneath the red woollen cloth with 
 which he was covered, and when he did so it was like 
 lightning flashing out of clouds at evening. Then he 
 recited this stanza describing Nanda Devi's beauty, and 
 told the king : " This is the way through which Nanda 
 Devi went," by pointing out the direction with his illus- 
 trious hand : 
 
 " Ito gata maharaja, narl sabbangasobhana 
 Kosumbhaphalakasussoni hamsagaggarabhanini 
 Maharaja ito ulta naii sabbangasobhana 
 Koseyyavasana sama jatarupasumekhala." 
 
 " king ! Nanda Devi, who is possessed of nearly all 
 the sixty-four feminine beauties, went this way. I took 
 
202 UMMAGGA JATAKA 
 
 her out of the tunnel and sent her to Mithila with King 
 Vedeha. Great king ! what beauty do you think that 
 queen is possessed of? Hear from me an account of her 
 unparalleled beauty. Her lips and loins are as dazzling 
 as plates of solid gold. Her speech is sweet and soothing 
 and lovely, and her voice is like the voice of young swans. 
 She is dressed in silk cloth, wrought in gold of kasi. She 
 has by nature a body golden-coloured. She is girt with 
 girdles of gold. Such a radiant Nanda have I sent away 
 by this road. The sole of her foot is as red as if it was 
 plastered with wax. Her eyes, which are like the eyes 
 of young deer, are long, as if they were gone away to 
 speak a secret to the ear ; the pupils are round like the 
 eyes of pigeons, and gleam with the five colours, and they 
 surpass even the petals of blue lotus flower. Her lips are 
 as red as ripe bimbuwela fruit. She has beautiful teeth, 
 like lines of small pieces of chank set in the two portions 
 of a gourd. She has limbs which dance like a well-grown 
 
 o o 
 
 kaluwel creeper. She has a slender waist. Her hair is a 
 dark-green colour, very fine, long, and curled at the end. 
 Her look is as pleasant as that of a young virgin deer. 
 Her figure shines as brilliantly as a flame in winter, or is 
 as pleasing to the eye of every man who sees her as is a 
 flame during winter. If it be asked, why should we be 
 delighted at seeing a flame of fire, it is for this reason : 
 When a flame of fire is seen during winter, there will be 
 no one who will not think of warming his hands thereat. 
 If any one sees Nanda Devi, who is dazzling in her beauty 
 like rays of light, who is that man who will not hope to 
 embrace her ? Nanda Devi is possessed of the five especial 
 beauties of a woman, viz., beauty of skin, beauty of flesh, 
 beauty of age, beauty of teeth, and beauty of bones. 
 Her breasts are hard as those of a maiden of sixteen 
 years, and would not soften although she bring forth 
 any number of children, or live to any age ; they are as 
 
UMMAGGA JATAKA 203 
 
 pleasing as two golden timbiri fruits hung on a beautiful 
 golden tree. Is it asked why the hardness of her breasts 
 is described ? The reason is : Though a woman possesses 
 beauty like that of a goddess, and array herself in every 
 kind of ornaments from the tips of her toe to the ends 
 of her hair, omitting nothing, but her breasts be soft, the 
 love that men will have towards her will also be soft. 
 And, therefore, in addition to Nanda Devi's charming 
 beauty, her breasts are also as strong as the love that 
 men who see her will have towards her." Then he 
 stretched his illustrious hand, and said, " So lovely a 
 queen went this way towards Mithila." 
 
 As the Great One was thus describing the beauty of 
 Nanda Devi, the king's love towards her began to in- 
 crease, as if he had never seen her. The Bosat, marking 
 the affection that arose in the king, said, " Great king ! 
 do you wish the death of a queen who possesses such 
 beauty ? Will you suifer no loss when she dies ? What 
 is more, if she dies it would give me pleasure, for if 
 you kill me here, our king will kill Nanda Devi there. 
 Then Nauda Devi and I shall go before King Yama, and 
 that righteous king will see UP, and say, ' Of men there is 
 no one like Mahausadha Pandit, and of women there is no 
 one like Nanda Devi,' and give her in marriage to me, 
 telling us, ' Nanda Devi is the only fit wife for you/ 
 Therefore, though I lose my life, when I get such a jewel 
 of a wife, what will be wanting to me. If I die, I shall 
 suffer no loss." 
 
 Thus the Bosat described Queen Nanda only. He did 
 not even mention the names of the other three, for men 
 do not love others as much as they love their wives. 
 He spoke of Nanda Devi only, thinking that so he 
 might remind the king of his children also. He did 
 not mention even the name of Talata Devi, for she was 
 very old. 
 
204 UMMAGGA JATAKA 
 
 And the king felt as if Queen Nauda was standing 
 before him, while the Allwise Lord described the beauty 
 of Nanda Devi, inspired by his native wisdom. 
 
 Then the king thought, " There is nobody powerful 
 enough to bring Nanda Devi to me except Mahausadha 
 Pandit," and within him there arose a great grief. The 
 Bosat, aware of it, replied, " Great king, be not troubled. 
 Nanda Devi, your son, and your mother will come. The 
 only hindrance to their coming is if I go not to them. 
 When I go there they will come. When you have me 
 near you do not be so troubled, but be consoled." Then 
 the king thought, " This is wonderful. When I had 
 come, setting close watch to protect my city, when I was 
 watching this city with guards who were strong and 
 guards who were clever, this Pandit conveyed my four 
 relatives away, including my queen, Nanda Devi, without 
 any one's knowledge, from the city ; gave them in charge 
 of King Vedeha., and sent him away with his army without 
 our knowledge, although we had not slept during the 
 three watches, and had been guarding the city. Has he 
 learned magic of the gods ? Is he a mesmerist ? " Thus 
 thinking, he questioned the Pandit by this stanza : 
 
 " Dibbam addhlyase mayam, akasi cakkhumohanam 
 Yd me amittam hatthagatam Yedeham parimocayi." 
 
 " What is it you have done, Pandit ? You who took 
 away my four relatives from the palace, where they were 
 guarded, and sent my enemy, King Vedeha, out of this 
 city, which was guarded all round by so great a force ; 
 had you any divine magic or mesmeric power ? " Hearing 
 this, the Great One said, " Great king ! I know divine 
 magic also, nor is the mesmeric art unknown to me. 
 Does not the wise learn divine magic, and escape himself 
 and his companions from a danger that has come upon 
 them ? 
 
UMMAGGA JATAKA 205 
 
 " Adhlyante maharaja, dibbamay'idha Pandita 
 Te mocayanti attanam nisslte mantino jane. 
 Santi manavaputta me kusala sandhichedaka. 
 Tesam katena maggena vedeho Mithilam gato. 
 
 "But I, great king, used no divine magic, nor did I 
 blind your eyes. I shall tell you how I sent them away. 
 It was through the tunnel that was dug and magnificently 
 decorated by my young warriors, who are very clever at 
 digging tunnels, that King Vedeha removed your relatives 
 and took them to Mithila." 
 
 Hearing this, the king thought, " Even when one or 
 two persons go through a tunnel, they do so with great 
 exertion and trouble. This Pandit says that the king fled 
 with his army with him. And what kind of a tunnel can 
 it be ? I should like to see it." The Bosat, finding from 
 the manner of the king that he wished to see the tunnel, 
 and meaning that he should see it thoroughly, recited 
 this stanza : 
 
 " Inghapassa maharaja Ummaggam sadhu mapitam 
 Hatthinam atha assanaui rathanani atha pattinam 
 Alokabhutam titthantam Ummaggam sadhu nitthitam. " 
 
 " Great king ! the tunnel I have dug contains the 
 paintings of elephants, and of horses and chariots in 
 decorated trappings, and of a great force of infantry, 
 armed with every kind of weapons, as if prepared for 
 battle. They seem like living bodies, and cannot at 
 once be made out to be paintings. Possessing all these 
 magnificent decorations, this tunnel is like a divine hall, 
 and there is no other wonder in the ten thousand worlds 
 except this. It is so beautiful. May it please your 
 Majesty to see that tunnel. Great king ! the tunnel, 
 which was designed by my moon-like wisdom and sun- 
 like plans joined together, has about eighty larger gates, 
 and about sixty-four minor ones. It has one hundred 
 bedrooms, and several hundreds of lamp-rooms. To see 
 
206 UMMAGGA JATAKA 
 
 all these things come joyfully, without any deceitful 
 intention or hatred. Suffer yourself to be borne to this 
 New City, attended by your own ministers and the 
 hundred princes. And now, if you do not come with 
 good intent, but, as they should say, ' Although the king 
 has escaped, half is won if the Pandit be captured,' you 
 enter the city with pretence of friendship and goodwill, 
 but with a bad motive in your heart, and walk into the 
 tunnel with a deceitful intent to capture me, thinking, 
 ' I shall do to this one alone all I would have done 
 to both ; ' one of those giants, who were born on the 
 same day as I, is powerful enough to protect me by 
 slaying and conquering not only an army of four hosts, 
 with the hundred princes from the whole ten thousand 
 yodunas of Dambadiva, but an army of the four continents 
 also, with their respective kings, though they be led by 
 an all-powerful universal monarch in all his glory. There- 
 fore, great king ! if you have in your mind any old feelings 
 of envy against me, think not of such weakness, but come 
 in at once." Thus saying, he opened the gate of the 
 New Town. Then King Culam, attended with the 
 hundred princes and the ministers, went into the city. 
 Our Lord Bosat, who is like a magic gem, or a health- 
 giving ointment to the eyes of the people, who is the 
 teacher of the three worlds, descended from the palace, 
 like a fearless lion approaching a herd of elephants, 
 saluted the king, and entered the tunnel along with King 
 Brahmadatta, the hundred princes, and the large host of 
 the enemy. King Brahmadatta, seeing the tunnel wonder- 
 fully constructed for the king's wedding, which resembled 
 a well decorated noble city, described the virtues of the 
 Bosat thus : " Princes ! if there lives a person like this 
 Mahausadha Pandit either in a king's domain or in the 
 country, or in any city, or in any king's palace, there 
 shall then be no loss but gain to that kingdom, country, 
 
UMMAGGA JATAKA 2O/ 
 
 and palace. And therefore King Vedeba, who has this 
 Pandit, gains great advantage." [And it must be understood 
 that the monarch, who was thus praising the Bosat, said 
 this ironically of King Vedeha, in exaltation of the Pandit.] 
 "And now, if Mahausadha Pandit lives either under me or 
 in my country, or in a village, or a city where my order 
 prevails, it would be a great advantage to me, certainly a 
 great gain." 
 
 Afterwards the Bosat showed him the hundred stores. 
 When the doors of one of them were opened, the doors of 
 all the other stores get opened. When one is closed, all 
 get closed. Admiring these wonderful decorations the 
 king went ahead, and the Pandit went behind him. The 
 hundred princes and the king's " Agampadi " l army also 
 entered the tunnel. The king, going through the tunnel, 
 which is about two gavvas, crossed the threshold ; and 
 the Bosat, finding that the king had gone out of the 
 tunnel, himself got out of it, and without letting any 
 other come out, he closed the doors of the tunnel by 
 pressing one of the springs secretly. Then instantly all 
 those doors the eighteen larger doors, sixty-four smaller 
 doors, the hundred doors of the bedrooms, and the 
 hundreds and thousands doors of the lamp-stores were 
 closed and locked. The whole tunnel became as dark as the 
 hell " Lokantarika." The men in general trembled with 
 fear. Those who were locked within the tunnel could not 
 have recognised each other ; they only heard their voices. 
 
 Now the Bosat, after he had given Princess Pancala 
 Candi to King Vedeha on the previous night and had 
 sent the king away, had entered the tunnel and hidden 
 his sword under the sand. This he at once took out from 
 the place where he had hidden it, and jumped up into the 
 sky about sixteen cubits high, returned back to the ground, 
 seized hold of the king's hand in his own left hand, and 
 
 1 Mercenary. 
 
20 8 UMMAGGA JATAKA 
 
 held the sword to the king's neck, and to frighten him 
 asked, " Great king ! to whom do all the kingdoms of 
 Dambadiva belong ? " The king, terrified with fear, said 
 three times, " Pandit ! to you ; to you. Kill me not. 
 Pardon me." The Bosat replied, " Great king ! do not 
 fear. I did not hold the sword to your neck intending 
 to kill you, but to show you the power of my wisdom." 
 Then he gave the sword into the king's hand, saying, 
 " Great king ! now if you wish to kill me, kill me at once 
 with this sword. If you do not wish to kill me, then 
 pardon me." Hearing this the king answered, " I pardon 
 you. Do not distrust me." Then these two took an bath 
 by their swords that they would never wrong each other. 
 Afterwards the king said, " Pandit ! when you have such 
 physical strength in addition to the power of wisdom, 
 why do you not take the kingdom ? " " Great king ! " he 
 replied, " if I like I can kill all the princes in the world 
 and take the kingdom, but the sages have condemned, and 
 do condemn, the possession of glory obtained by killing 
 others." The king, pleased at these words, said, " Pandit ! 
 the men who were caught inside the tunnel are weeping 
 because you do not open the tunnel gate. Open the door 
 and grant them their lives." Then the lord, the lover of 
 all the people, the teacher of the three worlds, the help 
 of the helpless, the mine of mercy, opened the tunnel 
 door. The whole tunnel was lit up as if the sun had 
 risen. The spirits of the men revived, and they were 
 glad. The hundred princes with their men came out of 
 the tunnel, and went to the place where the Bosat was. 
 Afterwards the princes said, "It is on account of you, 
 Pandit, that we received back our lives. If the tunnel 
 gate had remained shut for a few minutes more, we 
 should all have died inside the tunnel." The lord then 
 replied, "Why, princes, this is not the only time that all 
 your lives have been saved by my means. Before this, 
 
UMMAGGA JATAKA 2OQ 
 
 also, I saved your lives." The princes, who did not know 
 that he had saved their lives before, asked the Pandit, 
 " Pandit ! when was it ? " The lord, assuring all of them, 
 indicated the occasion, saying, " Princes, do you remember 
 the day you had prepared toddy, meat, and other such 
 things at the royal park, saying, ' Let us drink the cup 
 of victory, since we have come to this city Uttarapancala, 
 having conquered all the kingdoms of Dainbadiva save 
 Mithila' ? " " Yes, Pandit, we remember," they replied. 
 " Well, then, did not the king accede to the words of 
 Kevatta, who had concocted a plan with him to kill you 
 all by giving you poisoned toddy and meat ? This I knew, 
 and thought, ' These princes must not die under my very 
 eyes without an effort to save them.' So I sent the giants 
 born on the same day as I, and got the toddy-pots broken 
 and confounded the plot. Thus did I save your lives." 
 
 The princes were grieved, and asked, " Is it true, great 
 king, that you did such a thing ? " He replied, " It is 
 true that I acceded to the words of Kevatta, and did such 
 a thing. What the Pandit says is true." Thereupon the 
 princes embraced the Bosat, and presented him with their 
 crowns and the sixty-four kinds of ornaments they had 
 about their persons, saying, "It is you who have helped 
 all of us. Thanks to you it is that we have received back 
 our lives." The Bosat accepted the presents, and, to remove 
 King Culanfs distress, said, " Great king ! trouble not. 
 It is not your fault. It is the fault of your association 
 with that wretched sinner Kevatta. Ask pardon of all 
 these princes, and promise that you will not do any such 
 thing hereafter." The king said, " Pardon me, princes, 
 for the wrong I did unwittingly at the instance of that 
 shameless, ignoble, idiotic rascal Kevatta. I did not do 
 this thing because of any abiding hatred towards you. 
 As long as I live I shall do no such thing hereafter." So 
 he obtained their pardon. Thus the princes, having made 
 
 o 
 
210 UMMAGGA JATAKA 
 
 amends for their faults, lived in unanimity. Afterwards 
 King Brabmadatta made ready a great quantity of meat 
 and drink ; and all the princes and the people of Uttara- 
 pancala and Vedeha united together to amuse themselves 
 for seven days inside the tunnel. From there they got 
 into the New Town, and honoured the Bosat with many 
 presents. The king, seated in the upper storey of the 
 palace, attended by the hundred princes, wishing to keep 
 the Bosat by him, said, " Mahausadha Pandit ! I shall 
 supply all expenses necessary for your daily support, and 
 a number of villages, cattle, buffaloes, elephants, horses, 
 and so on ; and also the ten kinds of gems and pearls, 
 and the rest, with precious stones, corals, cat's eye, emeralds, 
 rubies, silver, and gold. Divers raiment shall you have 
 and clothes from different countries ; afterwards also men- 
 servants and maid-servants. Your position shall be second 
 in power and glory to me alone. I will give you all the 
 possessions wherein King Vedeha established you, without 
 stinting you of anything, and as much again besides. 
 If King Vedeha, the king of a single country, could pro- 
 vide for you, cannot I, who am lord of all Dambadiva' s 
 ten thousand yodunas ? Moreover, you perform the office 
 of Senerat for one king of Vedeha and his country, but 
 if you stay with me you will be Senerat to one hundred 
 princes, as though you should hold that office both for me 
 and for the hundred princes of Dambadiva's ten thousand 
 yodunas. Your order, power, and glory will prevail all 
 over Dambadiva, beyond that of all the kings. Now, 
 if you remain, the ministers and the people of the ten 
 thousand yoduuas of Dambadiva shall not trouble whether 
 I am living or not, but shall think only of you. What is 
 more, not the people and the princes alone, but I, too, 
 will not do anything of ourselves, but only what you say. 
 Therefore, stay with me." The Bosat declined the king's 
 wealth, saying, " Great king ! if a man be the patron of 
 
UMMAGCA JATAKA 2 I I 
 
 another, who has maintained that other and cared for 
 him, giving him of his wealth for many years, and if that 
 other leave his patron because some other has said, ' I 
 will give you more wealth than he,' and goes lusting 
 after the new wealth, will not the patron feel dishonoured, 
 and irtcur dishonour at the hands of others ? Why do I 
 ask this question ? For this reason : Has not the king 
 taught me from my infancy, and given me much wealth, 
 and placed me in high place, and provided for me, and 
 shall my gratitude be as fugitive as a line drawn on 
 water, merely because I was told I should receive more 
 wealth from another? If I stay with you I should be 
 abused by other people, who would say, ' This shall be 
 his behaviour towards every king who keeps him with 
 him.' This is the insult I shall receive from others. 
 The insult I would feel would be of this kind. The king, 
 when I had no other relative, retained me by him from 
 my seventh year, and, on my account, greatly helped 
 my parents, and placed me in a high position, and 
 gave me great wealth : should I leave that king I 
 should be insulted by the people, who would say that 
 what I did was wrong, and that I acted so because I was 
 told I should get more wealth thereby. And therefore 
 I shall have no escape from both the places from the 
 people and my heart. Hence, as long as my king lives, 
 so long I shall not tell men who called me Vedeha's 
 Mahausadha to call me Culani's Mahausadha. I shall not 
 let those people who called me Mahausadha Pandit of 
 Mithila call me Mahausadha Pandit of Uttarapancala. 
 I will not stay behind so long as my king is alive." 
 Then the king said, " If so, Pandit, promise me that you 
 will come to me when your king leaves this world." And 
 the Bosat replied, " Great king ! as to life, young die as 
 well as old. If I be spared till then I will come." After- 
 ward the king entertained the Bosat royally. When 
 
2 I 2 UMMAGGA JATAKA 
 
 seven days had elapsed the Great One asked permission 
 to go away. Then the king said, "Pandit! I shall give 
 you such and such things to take with you." Then he 
 described the presents in this stanza : 
 
 " Dammi nikkhasahassan te, gamasiti ca Kasisu. 
 DasTsatani cattari, dammi bhariyasatan ca te. 
 Sabbasenangam adaya sotthlm gaccha mahosadha." 
 
 "Mahausadha Pandit! I will give you one thousand 
 ' nikkhas,' or twenty-five thousand pieces of gold. I will 
 give you eighty 'uturusalu' villages of Kasi, adjoining the 
 kingdom of Vedeha, yielding each of them a revenue of 
 a lac of pieces of gold, so that you will have from them 
 an income of eighty lacs of gold pieces. I shall give you 
 four hundred active maidens in their girlhood. I will 
 give you to wife one hundred radiantly beautiful queens, 
 dressed in all queenly apparel. I will give you also, to 
 keep as a present, my army of elephants, horses, chariots, 
 and infantry. Take with you your own army and the 
 army I will give you, and go to your own country in 
 safety." Thus saying, he gave him permission to go. 
 
 Now, although King Vedeha would not send his four 
 relatives, such as Nanda Devi and the rest, back, if the 
 Pandit had stayed with him when he begged him to do 
 so, yet King Brahmadatta would have been as happy as 
 Sakra when he got his chariot, and would not even have 
 thought about his queen and other relations being outside, 
 much less said anything about it. 
 
 The Bosat, to comfort the king, who had given him 
 permission to go, said, " Great king ! trouble not about 
 your relatives, nor think they are four hundred gavvas 
 distant from you. On the day my king was going away, 
 I advised him in these words : ' Great king ! look upon 
 Nanda Devi as a mother, and treat her accordingly. 
 Look on Prince Pancala Canda as a brother. And your 
 
UMMAGGA JATAKA 213 
 
 daughter, Princess Pancala Candi, I installed as chief queen 
 over his other sixteen thousand queens, and crowned her 
 and gave her over to him, and sent them away. In a few 
 days after I reach King Vedeha' s city I shall send back 
 your mother, wife, and son." 
 
 The king said, " Very well, Pandit," and gave the 
 Bosat all that dowry that was intended for his daughter- 
 men-servants and maid-servants, clothes and ornaments, 
 elephants, horses, and chariots decorated with gold, and 
 all other things suitable, omitting nothing to suit his 
 chiefdom, and to make people say, " Who but this 
 monarch can give such presents ? " Handing these over 
 to the Pandit, the king said, " Give them all to my 
 daughter. Pandit Mahausadha ! start at once, accom- 
 panied by your army of elephants, horses, chariots, and 
 infantry, with joy like the god Sakra, who conquered the 
 Asuras. Let Vedeha, and other citizens who are anxiously 
 expecting your safe arrival in Mithila, see you and be 
 delighted." 
 
 The hundred spies of the Bosat, who lived with those 
 different princes, came with their attendants and sur- 
 rounded the Bosat. The Great One, who started off 
 attended with his innumerable four hosts of armies, which 
 looked like the great ocean flowing through the land, 
 halted on the way, and sent men, saying, " Go and bring 
 me the revenue of the eighty villages given to me by 
 King Brahmadatta," and reached the country of Vedeha. 
 
 And now that wretched Senaka, the ocean of wisdom, 
 who, the day he was told to go through the tunnel, had 
 bandaged his knees and elbows with rags and dressed 
 himself in an old cloth, knowing what was about to happen 
 in the future, left a man on the road with these instruc- 
 tions : " Friend ! if King Culam or any one else comes 
 this way, do you come at once and tell me." So the man, 
 having seen the Bosat coming at a place twelve gavvas 
 
214 UMMAGGA JATAKA 
 
 distant from Mithila, came and said to Senaka, " Mahau- 
 sadha Pandit is coming with a great attendance." Hearing 
 this, Senaka went up at once to the palace and informed 
 the king. The king, looking out from the palace window, 
 saw the multitude which was coming, and said, " Senaka ! 
 what say you ? Our Pandit had a small force, but this 
 host has a very fearful appearance ; " and, terrified with 
 fear, he inquired of Senaka to this purpose : 
 
 " Hatthi assa ratha patti, sena hi dissate maha 
 Caturangim bhimsarupa kin nu mannasi Pandita." 
 
 " The four terrible hosts of the army elephants, horses, 
 chariots, and infantry come in sight. Senaka ! what 
 do you think they are ? " Then Senaka reassured the 
 king, and told him what they were : " Great king ! 
 fear not. This matter will be a great rejoicing to you, 
 for Mahausadha Pandit, our benefactor, our heart, our 
 eye, our life, our lord, the lover of the people, the lord 
 of the world, the tilaka of the three worlds, the wise, 
 the crystal cage of the refugees, the light of wisdom, 
 is coming, attended with the four hosts of the army, 
 including the hosts of the hundred princes, the army of 
 King Brahmadatta, and the army which went forth from 
 Mithila." " What is it you say, Senaka ? The Pandit's 
 army was small. This is an army great as that of King 
 Brahmadatta, who came on that day." And Senaka again 
 said, " Great king ! trouble not. It is the army presented 
 to the Pandit by the king, who was pleased with our 
 lord, enchanted with his very sweet and honeyed speech 
 about religion, which is like divine medicine to the ears 
 of those who hear him. Do not doubt that what I 
 say is the fact." Hearing this, the king was greatly 
 pleased, and issued orders to the citizens thus, by beat of 
 tom-tom, saying, " Decorate my kingdom, Mithila, which 
 is about seven yodunas in extent, like unto a heaven, and 
 
UMMAGGA JATAKA 215 
 
 advance to meet the Pandit." The citizens, who were 
 eagerly waiting to see the Pandit, as soon as they heard 
 this order, decorated that large city, which is about 
 twenty-eight gavvas in extent, and made it as beautiful 
 as the heaven of Sakra, which was prepared for the 
 god Sakra, when he returned from conquering the Asuras, 
 with streaming flags and banners, pots, and arches made of 
 pi an tain- trees, white sand, and the five kinds of flowers. 
 The men themselves dressed in all their ornaments 
 and fine raiment, and went to meet the lord, whom they 
 brought to the city. The Pandit filled the eyes of the 
 men and women of that city with tears of joy, and made 
 them like petals of blue lotus wet with dew, satisfied 
 their hearts and eyes, and also comforted the grief of 
 those who had not seen him for five months, and went 
 into the palace incomparable in glory and magnificence, 
 like nectar to the heart, ointment to the eye, a minute 
 part of whose glory cannot be described although one 
 was endowed with a thousand mouths, like Ananta, and 
 begin therewith to describe his glory. When the king 
 saw the Bosat his heart overflowed with the five kinds 
 of joy, viz., slight joy, momentary joy, joy that comes 
 like a sudden shock, transports of joy, and joy all- 
 pervading. He got up hastily from his seat and went 
 to meet him, embraced him and kissed his head, and 
 resumed his seat, and talking pleasantly with him, recited 
 this stanza : 
 
 " Yatha petam susanasmim, chaddetva caturo jana. 
 Evani Kampilliye tvamha chaddayitva idhagata 
 Atha tvam kena vannena kena va pana hetuna 
 Kena va atthajatena attanam parimocayi." 
 
 " Pandit I four men put a corpse on a hurdle, take 
 it away to the 'raw grave' and leave it there, and come 
 away without any love for it ; even so we kept you at 
 Kampilla, and came away saving our lives, but bore you 
 
216 UMMAGGA JATAKA 
 
 no love. By what means, stratagem, wisdom, or cause, 
 did you save yourself and get away, and save the lives 
 of your army also ? " 
 
 Hearing this, the Pandit replied in this stanza : 
 
 " Attham atthena Vedeha, man tarn mantena khattiya 
 Parivarayissam rajanam Jambudipam va sagaro." 
 
 " Great king ! while King Brahmadatta entertained 
 one purpose, I entertained another in my transcendent 
 wisdom, and overruled his purpose. When he thought 
 of any artifice, that, too, I conquered by my artifice. 
 And, moreover, I, by the power of my wisdom, subdued 
 the hundred princes, the lords of Dambadiva, and 
 their forces, who had encircled me like the encircling 
 ocean ; and like the hosts of a universal monarch, all 
 the princes and their armies surrounded me." Thus 
 saying, he repeated the history from the time King 
 Brahmadatta issued his commands before the battle up 
 to the time he opened the gates, and all he did and said ; 
 and then from the time they entered the tunnel up to the 
 time the Pundit took the king and hid his sword in the 
 Great Hall ; how they made amends and opened the gate 
 at the prayer of the king, and rescued the princes and 
 armies entrapped in the tunnel from death ; and also the 
 story about the festivities they held for seven days, as 
 well as about the presents the hundred princes gave him 
 for seven days, and the various gifts which King Brahma- 
 datta gave, and the dowry that king gave his daughter, 
 and also the other minor gifts which King Culani and 
 other princes gave him ; and recited this stanza : 
 
 " Dinnam nikkhasahassam me gamasiti ca Kasisu. 
 Dasisatani cattari, dinnam bhariyasatafi ca me 
 Sabbasenangamadaya sotthin'amhi idhagato." 
 
 " He gave twenty-five thousand pieces of Madha gold ; 
 four hundred young maidens, fair of feature, their breasts 
 
UMMAGGA .TATAKA 2 I/ 
 
 covered with every kind of fine raiment ; one hundred 
 princesses, dressed in various garments, to be my wives ; 
 eighty villages of his district Kasi, adjoining our kingdom 
 Vedeha, each village yielding an annual income of one 
 lac of gold ; and a ' presentation army/ composed out of 
 the four hosts of a regular army of King Brahmadatta, 
 and also out of the armies of the hundred princes their 
 love for which the princes gave up. Attended with all 
 that retinue, I came away joyfully and in good spirits." 
 
 The king, who was overjoyed on hearing this story, re- 
 cited the following stanza in praise of the Bosat's virtue : 
 
 " Susukham vata samvaso Panditehiti Seuaka. 
 Pakkhlva pafijare baddhe macche jalagateriva, 
 Amittahatthatthagate mocayi no mahosadho." 
 
 " Senaka ! it is very good to live with the wise, and 
 if we live in one and the same country, city, place, with 
 the Pandit, we shall have nothing to fear, either from an 
 enemy or a thief in this world, nor from hell in the next. 
 You yourself have seen reasons for this, as he has twice 
 saved you when you were caught in the clutches of that 
 great army of eighteen Akkhohims of men, like 'kendattas' 
 caught in a cage, or a fish in a net ; and therefore you 
 know it. And hence it is very good to live with the wise." 
 Thus the king described the Pandit's virtues. Senaka, too, 
 accepted what the king said. "True, my lord ;" said he, 
 and with a frank disposition, for the first time in his life, 
 he praised the Pandit thus : " Great monarch ! it is true. 
 The wise Pandit will not let any evil befall us either in 
 this world or in the next, but only * good/ All of us who 
 were caught by the enemy, like birds caught in a cage, 
 or fish caught in a net, and were doomed to death, this 
 Pandit saved and restored to happiness. In this world the 
 wise man is a hundred and a thousand times superior to 
 all others, and even so is our Mahausadha Pandit." Thus 
 he sincerely praised the Bosat in the most unstinting 
 
2l8 UMMAGGA JATAKA 
 
 manner. Afterwards the king proclaimed this order in 
 the town by beat of tom-tom : " Keep festival for seven 
 days. If there are any who bear goodwill towards me, 
 let all such honour the Pandit with various presents." 
 Buddha, disclosing the fact, recited these stanzas : 
 
 " Orodha ca kumara ca Vesiyana ca Brahmana 
 Bahuin annan ca panan ca Panditassabhiharayurp. 
 Hattharuha amkattha rathika pattikarika. 
 Bahum annan ca panan ca Panditassabhiharayum. 
 Samagata janapada negama ca samagata 
 Bahuin annan ca panan ca Panditassabhiharayurp." 
 
 " mendicants ! by the order of that King Vedeha, 
 the people played all sorts of tunes on their vinas, making 
 very pleasant music. They blew the five kinds of chanks : 
 kara, vijaya, jayatura, &c. ; they intoned the five kinds 
 of music : atata, vitata, vitatatataya, ghanaya, susiraya. 
 The men of the city and the men of the country, who were 
 naturally inclined to honour the Pandit with festivities, 
 hearing the beating of the drums, began to be more 
 delighted than before, and gave proof of their respect for 
 him in proportion to their wealth. Queens, such as the 
 chief queen Udumbara, princes, courtiers, Brahmins, and 
 all other people, took very many presents, food, and drink 
 to the Bosat's house. So did the riders on horses, 
 elephants, chariots, and other vehicles, infantry, men of 
 the country, and men of the town. 
 
 " mendicants ! the great multitude which had 
 assembled on the day the Pandit, who had travelled five 
 hundred gavvas from his country, and gone to a place 
 where were the one hundred princes, who alone conquered 
 by means of the power of his wisdom the four hosts of the 
 mighty army and the princes who had encircled him to 
 kill him, came from Uttarapancala to Vedeha, and saw 
 the Pandit, who had returned safely, were overjoyed to 
 see him as they said to each other, * He has returned 
 
UMMAGGA JATAKA 
 
 from conquering the hundred princes, and King Brahma- 
 datta with them ; ' and the people, who were happy aud 
 delighted, amused themselves in various ways for seven 
 days, waving their turbans, &c., as if the glory and power 
 of the Pandit were spreading." After the Bosat had thus 
 kept the national festivals, and made an end in seven 
 days, he went to the palace, and said, " Great king ! may 
 it please your Majesty to send back at once King Culani's 
 mother, son, and queen." And the king replied, " Very 
 well, my son ; but why do you tell me to send them 
 away? You had better do anything you desire." Then 
 the Bosat royally honoured each of them separately, and 
 likewise entertained and gave many presents to the men 
 of the four hosts which the King Brahmadatta and the 
 hundred princes had presented to him. Then he gave 
 over this great force, aud the four hundred maidens, in- 
 cluding the hundred virgins whom King Brahmadatta 
 had given to him, to Nanda Devi, and sent her away, 
 accompanied by a great host, giving to her the army 
 which had been presented to him, so that they might 
 leave her and return to him. These three royal person- 
 ages went with incomparable pomp, travelling a hundred 
 yodunas, and reached Uttarapaficala. And King Brahma- 
 datta asked his mother, "Mother dear! was King Vedeha 
 displeased with you on account of the enmity he has 
 against me, as you are a relative of his enemy I " The 
 queen replied, " What say you, son ? The Pandit gave 
 me to the king to be his goddess, Nanda Devi to be a 
 mother to him, and Prince Pancala Canda to be a brother, 
 born of the same womb ; and the king honoured us very 
 much, and treated us kindly, with all civility." Thus 
 the venerable lady praised King Vedeha in the highest 
 terms. The king, hearing these words, was the more 
 pleased, and sent his son-in-law a great number of gifts 
 and presents. 
 
22O UMMAGGA JATAKA 
 
 If it be asked what reason there was for the king to 
 ask his mother and not his wife, Queen Nanda, of the 
 treatment they had at King Vedeha's hands, it is this : 
 There was none other so fair as Nanda Devi in the whole 
 Dambadiva ; she was away from the king at a place four 
 hundred gavvas distant, and might have thought, " I shall 
 enjoy myself," and behaved as badly as she wished, without 
 any fear or love for the king, and then if questioned she 
 would not tell what she did, but what she did not she 
 would tell ; whereas mothers-in-law act towards their 
 daughters-in-law like spying cats or cackling hens, and 
 readily discredit them with their husbands by saying 
 what is false instead of what is true. And therefore 
 this is the reason that the king questioned his mother 
 and not his queen. From this day forward the adherents 
 of both parties lived in unity and friendship. 
 
 Here ends the part relating to the great tunnel. 
 
 Now the king loved Queen Pancala Candi dearly, and 
 on the second year of their marriage she bore him a son. 
 But when this son was ten years of age his father, King 
 Vedeha, died. So the Bosat raised the royal standard, 
 and set the ten-year-old prince on the throne ; and then 
 he said, " My lord ! I will now go to your great-grand- 
 father, King Culam." The prince replied, " Do not 
 forsake me, who am so young. You. shall be to me in 
 the place of a father, and I will care for you and see 
 that you want nothing." When she heard this speech, 
 Queen Pancala Candi said, " It is true I had parents 
 besides, but it was you who gave me in marriage to a 
 monarch who dwelt four hundred yodunas distant from 
 my home. It is you who broke down the inveterate 
 
UMMAGGA JATAKA 221 
 
 hostility of the princes, and made them coalesce like milk 
 and water. And so it is you upon whom our welfare 
 depends. When you go away from this city we shall 
 not have any one to go to for help. Do not go, but stay 
 and enjoy your former rank, the same as if the father 
 of the child were living, and rule as well." To these 
 words the Bosat replied, " Nay ; for the reason I say will 
 I go, for on the day when I was about to return to this 
 kingdom, I promised your father that I would come to 
 him when King Vedeha died ; and therefore I must go. 
 I cannot stay." So he set forth amidst the tears of most 
 of the people of Mithila, who wept in their love for him 
 and grief at his going. And he took with him his wife 
 Amara Devi, and the giants who were born on the same 
 day with him ; and of the common men and women he 
 took all who wished to go with him. Then he went on a 
 journey of a hundred yodunas, and reached Uttarapancala. 
 Then King Culani, who had heard that Mahausadha 
 Pandit was coming, advanced forward with his four hosts 
 to meet him, and taking him in great state to his city, he 
 gave him a magnificent palace to live in ; but besides this 
 the king gave him nothing but the eighty smaller villages 
 he had had when he formerly dwelt in that city. How- 
 ever, he troubled not the least about it, but performed the 
 king's service punctually. At that time a Brahmin, called 
 Bheri, who was very wise and virtuous, and clever in 
 speech, and endowed with discernment of good and evil, 
 used to take his daily meal at the palace, and passed his 
 time at the royal gardens. Now the Bosat had been told 
 that a person of such distinction took his food at the 
 palace, while the Ascetic on his part had heard the name 
 of Mahausadha Pandit as of a person attending upon the 
 king, and that there was none to equal him. But they 
 never saw each other. Now Queen Nanda was not 
 pleased with Mahausadha Pandit, because he had separated 
 
222 UMMAGGA JATAKA 
 
 her from her husband the king, for she thought, " It was 
 he who took us secretly through the tunnel, and separated 
 me from the king for about a month," and at this thought 
 she was very angry. And since she was unable to do 
 anything herself, she addressed five of her favourite 
 women, and said, " All of you keep an eye on the faults 
 of Mahausadha Pandit and inform the kin<? of them, and 
 bring him into disfavour with the king." So the five 
 women sought for occasion against the Great One, and 
 followed him wherever he went, without letting any one 
 know of their designs. 
 
 Now it happened one day that, after his meals at the 
 palace, the Ascetic was on his way to his cell, when he 
 met the Bosat in the palace-yard coming to attend upon 
 the king. The Great One saluted the Ascetic, and stood 
 on one side. Then the Ascetic thought within himself, 
 " This Pandit is wise ; therefore I will test his wisdom. 
 But who is there that will not understand what is spoken 
 by words ? But to interpret a meaning conveyed by signs 
 is a difficult thing. So I will make signs to him with my 
 hands, and in that way question him." Then he looked 
 the Bosat in the face, and opened out his hand. Now if 
 it be asked what his meaning was, it was this : He was 
 thinking to himself, " What does the king give this Pandit, 
 whom he has brought hither from his country ? Does he 
 give him riches with a free hand and maintain him well ? " 
 So, to convey his meaning, he opened out his hand ; and 
 the Bosat replied by closing his fist. If it be asked what 
 he meant to convey he intended to express that the king 
 had brought him there, in pursuance of his promise to the 
 king, and that as one does not part with what he grasps 
 in his hand, so the king gave him nothing. The Ascetic, 
 finding that the Bosat had divined his meaning, stretched 
 out his hand and rubbed his head, meaning to convey : 
 " Then, if you are dissatisfied, why not become an ascetic 
 
UMMAGGA JATAKA 223 
 
 like myself?" This, too, was not lost upon the Bosat, 
 and in his turn he rubbed his belly, as who should say, 
 " There are many bellies that I must fill, and therefore I 
 cannot become an ascetic." When he had received this 
 answer the Ascetic went into his cell, while the Bosat 
 saluted him and went to attend upon the king. Then 
 Queen Nanda's favourite women, who had been looking 
 from the perforated window of the palace and saw what had 
 happened, went to the king, and said, " My lord ! Mahau- 
 sadha Pandit, in conjunction with the Ascetic, has designs 
 upon your kingdom. In a very short time they will kill 
 you, and take it to themselves." In this way they tried to 
 discredit him with the kin^. But the kin^ said, " What ! 
 
 O O * 
 
 have you seen this thing with your own eyes ? Have you 
 trustworthy information of it?" "Listen," they con- 
 tinued; "the Ascetic, after taking his meal yesterday at 
 the palace, met the Pandit, and, as many were present, 
 he was afraid to converse in words, and therefore made 
 signs, and said, ' Pandit ! you are a man possessed of 
 wisdom. Why not make the whole kingdom of Dam- 
 badiva as the palm of your hand, or as a threshing-floor, 
 and take the kingdom into your own hand ? ' This he 
 conveyed by opening out his hand. The Pandit under- 
 stood him, and closed his hand, signifying that if he laid 
 hold of the sword he would in a few days kill the king 
 and take the kingdom to himself. Then the Ascetic 
 rubbed his head, implying that if that were so, he should 
 cut off the king's head. The Pandit, thinking that if he 
 aimed a blow at the king's head he might misdirect his 
 hand and strike too high, rubbed his belly, meaning to 
 say that it would be better to cleave the king's stomach 
 in two. Why should we tell a thing we heard ? This 
 we saw with our own eyes." And again they said, " We 
 entreat your Majesty to kill Mahausadha Pandit without 
 the least delay." The king thought, " I cannot wrong 
 
224 UMMAGGA JATAKA 
 
 this Pandit. I must question the Ascetic, arid learn what 
 the Pandit is reported to have said to bim." So, on the 
 following day, after the Ascetic had finished his meal, the 
 king spoke to him thus : "Well, did you see the Pandit ? " 
 " Great king ! " replied the Ascetic, " when I was going 
 away yesterday after my meal at the palace, I met him 
 oil the way." " Had you any talk with him ? " inquired 
 the king. The Ascetic answered, " Great king ! I had 
 heard that he was a wise person, aiid I thought that if he 
 was wise he would understand me, and so to test him I 
 put him a question by means of a sign. He understood 
 me, and solved my riddle to my satisfaction." Thus he 
 related all that had happened. The king inquired, "My 
 lord ! is the Pandit a wise man ? " Then the Ascetic 
 described his wisdom, and said, " Great king ! he is wise. 
 There is not in any place his equal in wisdom." The 
 king saluted the Ascetic, and sent him off to his cell. 
 After he was gone the Bosat came up. Then the king 
 inquired of him in the same manner what the talk he 
 had had with the Ascetic was about. The Bosat replied, 
 " He told me nothing in words. He put me a question 
 by a sign, and that question I answered accurately by the 
 same device." So the Pandit gave the same account of 
 the matter as the Ascetic had given. That day the king, 
 being pleased with the Great One, instituted him to the 
 rank of Senarat over the whole of Dambadiva's ten 
 thousand yodunas, and gave them into his charge, saying, 
 "All Dambadiva shall do what the Pandit commands, and 
 I will henceforward do the same." Just as the five great 
 rivers that flow from the Himalayas join together and fall 
 into the great ocean, so did all riches and glories pour 
 into the Bosat's house in a full flood, like rivers falling 
 into the ocean. When the king had given him all this 
 wealth, the Great One, rich in wisdom, thought thus : 
 " The king has on a sudden installed me in such high 
 
UMMAGGA JATAKA 225 
 
 honour, and placed me in possession of so much wealth 
 and glory, that there is none to equal him in wealth and 
 glory, save I alone. When a monarch is angry with a 
 man and intends his death, he first heaps wealth and 
 honour upon him. All this time the king has not given 
 me anything, but now riches and honour pour upon me 
 like rain. I do not know whether it is in good or in ill 
 will towards me. It will be well to ascertain this without 
 loss of time. There is none who can ascertain what the 
 king's motives really are, except the Ascetic. Brahmin 
 Bheri is a person of great wisdom ; he will be able to find 
 it out by some plan of his own." Thus thinking, he took 
 with him a large quantity of perfume and flowers, and a 
 few of such things as are fit for a mendicant to eat, and 
 entering the Ascetic's cell, offered him the perfumes and 
 flowers, and said, "My lord! since you told the king of 
 my merits, my house has been filled with riches as a great 
 lake is full of water, so that there is none to equal me in 
 wealth except the king. I do not know whether it is 
 with good intent or evil intent that he has shown me 
 these favours. Do you find out, and let me know what 
 is the king's fixed purpose towards me.'-' The Ascetic 
 agreed, and said, "Very well." So on the following day, 
 when he was on his way to the palace, he bethought him 
 of a suitable question, viz., the question regarding the 
 water-demon; but again he thought, "I must not show 
 myself a spy who is in the Pandit's confidence. I will 
 ask the question by means of a stratagem, and find out 
 what the king's will is towards the Pandit." Thus think- 
 ing, he went to the palace, and when he had taken his 
 meal the king came up to him and stood, saluting him. 
 Then the Ascetic thought, " Now, if I put my question 
 in the presence of a number of people, and if the king 
 is angry with the Pandit, and gives expression to his 
 anger in public, it will not be well." So he said to the 
 
 p 
 
226 UMMAGGA JATAKA 
 
 king, " Great king ! I wish to speak to you on a secret 
 matter in private." Thereupon the king sent away all 
 his attendants. Then the Ascetic said, " Great king ! 
 I will ask you a question." "Ask it," said he ; "if I can 
 answer it I will do so." Then the Ascetic Bheri recited 
 the first stanza of the question regarding the water- 
 demon : 
 
 " Sac6 kho vuyhamananam sattannam udakannave 
 Manussabalim esano, navam ganheyya rakkhaso 
 Anupubbam katham datva muncesi dakarakkhato." 
 
 Now the meaning of this stanza is this : "Great king ! 
 suppose that seven of you Talata Devi, the mother who 
 brought you forth ; Nanda Devi, your chief queen ; Prince 
 Tikshana Mantri, your brother; Prince Dhanasekara, your 
 friend ; Brahmin Kevatta, your chief counsellor ; Mahau- 
 sadha Pandit, and yourself are voyaging in a ship over 
 the great ocean, and a water-demon, who feeds on human 
 flesh when in search of prey, saw the boat in which you 
 seven were sailing, and seized hold of your boat and said, 
 * You must give me your six companions, one after 
 another, else I will not let you go,' in what order would 
 you yield them ? Whom first ? whom second ? and so 
 on ; and whom last of all to be the demon's prey, that 
 you might yourself escape from the hands of the water- 
 demon ? ' When the king heard this, who was free and 
 had no guile in his heart, he revealed his mind in the 
 following stanza : 
 
 " Mataram pathamam dajjam, bhariyam datvana bhataram 
 Tato sahayam datvana, pancamam dajjam Brahmanam 
 Chatthaham dajjam attanam neva dajjam Mahosadham." 
 
 The meaning of this stanza is this : " My lord ! if the 
 water-demon should seize hold of my ship and bid me 
 successively give up my six companions to be his prey, 
 and save myself, I should certainly first give up my 
 
UMMAGGA JATAKA 22/ 
 
 mother, next Nanda Devi, thirdly my brother, fourthly 
 my friend, and fifthly Kevatta. After giving up these 
 five, when there remained only myself and the Pandit, if 
 the demon asked for a further sacrifice, I should gird my 
 clothes about me, and, disregarding the glories of my 
 sovereignty of Dambadiva, I should say to him, * Friend ! 
 eat me up ; ' and throwing Mahausadha Pandit behind 
 me, should myself, in place of the Pandit, jump into the 
 gaping mouth of the demon, and should myself be his 
 prey ; but while I live I will not yield my Pandit to the 
 water-demon, and myself look on." This was the end of 
 the question and answer. Then the Ascetic thought, 
 " The question I have put to the king, and the goodwill 
 he has for the Pandit, will not be noised abroad, since I 
 alone heard his answer. So it will be well for me to 
 spread the story abroad, as oil spread on the ocean. I 
 will go from the palace with the king, get a large number 
 of persons together, and put the question in their presence. 
 He will answer in their presence, as he answered me, 
 naming the order in which he would sacrifice the other 
 five, and saying that he would save Mahausadha Pandit 
 alive. Then I will dwell on the virtues of his mother and 
 the four others, and emphasise the faults of the Pandit. 
 The king will then speak of the faults of others, and dwell 
 on the virtues of the Pandit, so that the virtues of the 
 Bosat will shine as clearly as the full moon in the 
 firmament of heaven." So thinking, he said to the king, 
 " king ! assemble together the people of the inner city, 
 the princes and nobles, and other men of note, and prepare 
 a magnificent seat in the palace, and decorate it." This 
 done, the Ascetic, seated on the magnificently decorated 
 throne, put to the king the same question, from the begin- 
 ning, as he had put to him when they two were alone ; and 
 when the king said, as he had before said, that he would 
 first give his mother to the demon, and last of all himself, 
 
228 UMMAGGA JATAKA 
 
 but would save Mahausadha Pandit alive, and when lie 
 further said, " So long as I live I will not be separated 
 from my Pandit for a moment," even the Ascetic said, 
 " Great king ! do not say what is not in your mind. 
 Who will believe the words you say ? You have said 
 that when the water-demon seized hold of the boat you 
 would sacrifice six persons in succession, beginning with 
 the mother who bore you, and save the Pandit alive, and 
 all the time you have no greater enerny than Mahausadha 
 Pandit. As to a man's mother, there is none that helps 
 him more than she. What is more, your mother is not, 
 like other mothers, possessed of ordinary qualities. She 
 has been of great assistance to you. Why would you 
 give away a mother possessed of so much virtue ? " And 
 in order that the king might understand her value the 
 better, the Ascetic recited this stanza : 
 
 " Peseta te janatti ca, digharattamikampika 
 Chabbe tayi padutthasmim pandita atthadassini ; 
 A imam upanisam katva vadha tarn parimocayi 
 Tain tadisim panadayim, orasam gabbhadharinim 
 Mataram kena dosena dajjasi dakarakkhano." 
 
 The meaning of this stanza is : "In the lifetime of the 
 father of this King Culani, when he was a little prince, 
 the Purohita Brahmin, who served the king after having 
 had his pleasure with Queen Talata, killed the king by 
 means of poisoned food, hoisted the royal standard, and 
 took the queen to be his wife. At that time, in the 
 reign of the Brahmin, Prince Culani one day said to his 
 mother, ' Mother ! I am hungry.' The mother gave him 
 jaggery, honey, and sweetmeats ; but flies swarmed about 
 the plate, so the prince let a few drops of honey from his 
 plate fall on the ground, and drove off the flies that were 
 on his plate. The swarm of flies flew away and covered 
 the honey on the floor. Then the prince drove off the 
 flies on the floor as well, ate his sweets, cleaned his hand 
 
UMMAGGA JATAKA 2 29 
 
 and mouth, and went to play. The Brahmin, seeing this 
 act, thought, ' This prince, before he had grown up even a 
 little, drove off the flies, and afterwards ate his sweetmeats. 
 If he lives to come to man's estate he will not give me 
 the kingdom. I will therefore kill him.' And he told 
 the matter to Talata Devi. The queen said, ' My lord ! 
 through the love I had towards you, I killed a king so 
 great as my king by poisoning, and therefore what use is 
 this fellow to me ? I will kill him secretly.' So saying, 
 she comforted the Brahmin. And the queen, in her 
 wisdom, struck upon a device immediately, and calling 
 her cook, said to him, ' Child ! my son, Prince Culani, 
 and your son, Dhanusekhara, were born on the same day. 
 They came here together, and with a great concourse of 
 princes ; they are friends as thick as life. Now the Brahmin, 
 Chabba, wishes to kill my son. You must save his life 
 for me.' The cook answered, ' It is well, your Majesty. 
 What shall I do ? ' The queen said, ' Let my son live in 
 your house. You must all three of you remain in the 
 great kitchen, so that every one may know it, but not 
 suspect our design. When no one doubts that Prince 
 Culani, the cook, and his son are in the kitchen, you must 
 heap the bones of sheep where you lie, and when people 
 go to rest at night, set fire to the kitchen, and, without 
 letting any one know, depart through the open gate of 
 this town, taking the two children with you, and escape 
 into the other city in the Pasaldanavva. Save my son's 
 life for me, but do not let it be known that he is a 
 prince.' The cook agreed, and said, ' It is well.' Then 
 she gave him of her treasures pearls, stones, and gold. 
 The cook and the other two, after setting fire to the 
 kitchen, went away, and came in time to the city of 
 Sagala, in Madu-rata. There the cook went and did 
 obeisance to the king, and made his rank in life known 
 to him. The king of Madu sent away his previous cook, 
 
230 UMMAGGA JATAKA 
 
 and gave the control of the kitchen to the new-comer. 
 The two children used to go with the cook to the palace, 
 and the king one day asked whose children they were. 
 The cook said they were his own. Then the king said, 
 'The children are not cast in the same mould/ The 
 cook replied, ' They are the children of different wives. 
 One of them is like me, and the other like his mother.' 
 As time passed on they made friends with the daughter 
 of the king of Madu, and would play together in the 
 palace. Now, Prince Culaui and the princess, seeing each 
 other constantly, fell in love. At the play-room Prince 
 Culam used to order the princess about and say, ' Bring 
 that here ; wait you/ making her bring his top or whip. 
 Sometimes, when she will not bring what he wants, he 
 treats her rudely and knocks her on the head. Out of 
 respect for her royalty and love for the prince, the prin- 
 cess sometimes endures the blows. At other times, when 
 she cannot bear the pain of the blow, she rubs the place 
 and cries. When the king heard her cry, he asked who 
 struck his daughter, and the nurse would inquire who 
 it was ; but the princess thought, ' If I say, " Here I am ; 
 he struck me," my father will exercise his royal authority 
 against him/ So she passes the matter off, out of love 
 for the prince, and says, ' What do you say ? Who dares 
 to beat me ? I cried for fun/ Now, one day the king 
 himself saw the prince strike his daughter, and thought, 
 ' This boy is not like the other ; he is as pleasant to look 
 upon as a golden image. He is not the least afraid because 
 this is a palace, and my daughter the daughter of a king, 
 while he is a stranger and the son of a cook. The truth 
 was hidden from me, but this boy is not the son of the 
 cook/ From that day forward the king marked him. 
 The nurse used to take sweets to the place where the 
 princess was at play, and the princess would distri- 
 bute them to the other children, who stretched out 
 
UMMAGGA JATAKA 231 
 
 their hands to take the sweets, and received them into 
 their two hands, and so ate them ; but Prince Cujani in 
 the middle of the game would of himself put out a hand 
 to take them. This too the king saw. Again, one day 
 Prince Culani spun his top, and it got underneath the 
 king's sofa. The prince went to take it, but having re- 
 gard to his royal dignity, he thought, ' If I bend my 
 head under the bed of this foreign king, will it not look 
 as if I did obeisance to him ? ' So he drew the top to him 
 by means of a stick. When the king saw this act, too, he 
 thought, ' This cannot be the cook's son/ So he called 
 the cook to him and inquired, ' Whose child is this ? ' 
 * It is my son,' he replied. The king said, ' Fellow ! 
 don't I know your son ? Do not tell me a falsehood. Say 
 the thing that really is. If you tell a lie you will soon 
 know the result.' So saying, he stretched out his sword 
 to frighten him. The cook, terrified with fear of death, 
 said, ' I will tell your Majesty in private.' Then the 
 king sent the other people away, and the cook, begging to 
 be forgiven, related the story from the time of the late 
 King Culani, who was killed by poison, down to the time 
 that the king questioned him, and also what he had done 
 and how he had come, as accurately as possible. Having 
 heard the truth of the matter, the king dressed his daughter 
 in the robes of a queen, and bestowed her on Prince 
 Cujaui. This is the story of King Culam's life at Madu. 
 It was now noised abroad that the cook, his son, and 
 Prince Culani were burned to death inside the kitchen by 
 the fire. When Talata Devi heard of the matter she said 
 to the Brahmin, ' What was passing in your mind and 
 mine has come to pass. All three of them were burned 
 to death in the room.' When she told the Brahmin thus 
 he was greatly pleased. Moreover, the queen brought the 
 sheep's bones, and assured the Brahmin that they were 
 truly the remains of Prince Culani.',' This story the Ascetic 
 
232 UMMAGGA JATAKA 
 
 called to mind to illustrate the excellent qualities of the 
 queen, and said, " Your mother effected this device by her 
 wisdom and protected you. For what fault of hers would 
 you give your mother, who helped you so signally, to the 
 water-demon?" Hearing this, the king said, "I know 
 that the virtues of my mother are many ; but her faults, I 
 know, are more than the virtues you described. My lord ! 
 I am unable to tell you all of them. Some alone can I 
 tell. Listen," and he recited this stanza : 
 
 "Dahara viya alankaram, dhareti apilandhiyam ; 
 Dovarike anikatthe, ativelam pajagghati 
 Tato pi patirajanam, sayam dutani sasati 
 Mataram tena dosena dajjaham dakarakkhano." 
 
 " She is now in her old age, but she puts on a young 
 woman's ornaments, which are not fitting for her to wear ; 
 and when I am seated on the throne attended by my 
 ministers, she walks up and down in a manner that all 
 may see. The noise of her ' manimekhala ' and other orna- 
 ments is heard jingling all over the palace, drowning other 
 sounds. I, seated on the throne attended by my ministers, 
 know that the sound is made by her ornaments, and I 
 keep silent in shame, and the ministers look each other in 
 the face. Again, my lord, consider another bad trait of 
 hers. She writes letters privately to the other king pur- 
 porting to be in my name, in which she says, ' My mother 
 is not old ; she is better than a princess of sixteen years 
 of age. Such-and-such a king should come and take her 
 away to wife. Then the kings, on seeing the letters, are 
 terrified with fear, and write in reply, asking, ' Why do 
 you ask your servants to do a thing which you should not 
 ask of us ? ' I think if I were to read them aloud in 
 public there would not be a spot in which I could hide 
 my face for shame. My lord ! on account of these faults, 
 I should give my mother to the water-demon." " Well," 
 said the Ascetic, " you give your mother as a prey to the 
 
UMMAOGA JATAKA 233 
 
 water-demon on account of these faults. No one possesses 
 such good qualities as Queen Nanda ; " and he described her 
 virtues thus : 
 
 " Itthigumbassa pavara accantapiyavadim 
 Anuggata silavati chaya va anapayinl 
 Akkodhana pannavati, pandita atthadassim 
 Ubbarim kena dosena dajjasi dakarakkhano." 
 
 " Great king ! this Nanda Devi, who stands the chief 
 queen over your other sixteen thousand queens, who is 
 possessed of the five marks of beauty, and resplendent 
 with all fairness, has cleaved to you like your own shadow 
 from her infancy. If I am to speak of her virtues at 
 the time you were living at Sagala, of the kingdom of 
 Madu, when you beat her she bore the blows and did not 
 question your orders, and, out of love to you, did not tell 
 her parents. For what fault of hers will you give her to 
 the water-demon ? Nanda Devi, who possesses such vir- 
 tues, who is not given to anger, who is very wise, who 
 knows your -wishes, who lived as you wished, who bore 
 you children as fortunate as you, and who have increased 
 your royal glory." Hearing these words, the king, dis- 
 closing her faults, recited this stanza : 
 
 " Khiddaratisamapannam, anatthavasam agatam. 
 Sa mam sakanam puttanam, ayacam yacate dhanam 
 So'ham dadami saratto bahum uccavacam dhanam 
 Suduccajam cajitvana, paccha socami dummano 
 Ubbarim tena dosena dajjami dakarakkhano." 
 
 "Lord ! this Nanda Devi has not refused me the enjoy- 
 ments of the pleasures of sense, and now, having me under 
 her control, asks me for ornaments and trinkets which she 
 should not ask me for. She asks me for ornaments 
 which, out of love for my other queens and their children, 
 I have given for their adornment, for which she has no 
 right to ask. I gave them to her in the heat of my de- 
 sire, little knowing that I should repent it in the future. 
 
234 UMMAGGA JATAKA 
 
 Again, she strips my children of their ornaments, on the 
 pretext that the king gave them to her, and disregards 
 their tears ; nay, she is delighted to think that she has 
 taken them. Then the other queens and the children 
 come to me and say, ' Why did you give us these things, 
 and why do you now take them back ? ' And I am 
 grieved when the little ones cry and weep about me, and 
 say that I have acted so because of the interference of this 
 queen. Then I repent, and think to myself what I did 
 was wrong ; but I find it impossible to comfort them, 
 though I give them twice as much as they had at first 
 from my royal treasury. It is on account of her that such 
 annoyance befalls me. It is on account of these faults 
 that I should give her to the water-demon." 
 
 " Well, you have told rne why you would surrender 
 your queen, but your brother has been of great assistance 
 to you. Why should you give him over to the water- 
 demon ? " inquired the Ascetic. And he described the 
 brother's virtues thus : 
 
 " Yen'ocita janapada amta ca patiggaham 
 Abhata pararajjehi abhibhatthaya bahum dhanam 
 Dhanuggahanam pavaram suram Tikhinamantinam 
 Bhataram kena dosena dajjasi dakarakkhano." 
 
 " Great king ! when you had gone away from your 
 mother-country, and were living in a strange land, did 
 not he fill you with honours and place you upon the 
 throne ? He, the Prince Tikshana Mantri, conceived in 
 the same womb that bore you, who is far superior to 
 all the bowmen of Dambadiva why will you give him 
 up to the water-demon ? The Prince Tikshana was born 
 when your mother, Talata Devi, had poisoned the late 
 King Culani, and was living with the Brahmin. Although 
 born at that time, he was the son of the dead King Culani. 
 When the Prince Tikshana Mantri grew up, the Brahmin 
 gave him a sword, and said, ' Take this, and stay near 
 
UMMAGGA JATAKA 235 
 
 me.' The prince, thinking the Brahmin was his father, 
 attended upon him. [There were hypocrites in those 
 days as at the present time.] And a certain minister 
 addressed the prince secretly : * Prince, you are not this 
 man's son. When you were in your mother's womb, your 
 mother killed your father for love of this Brahmin, and 
 installed him king. You are the son of the great King 
 Culani.' Thereupon the prince was enraged, like a snake 
 beaten with a club, and thought of killing the Brahmin 
 by means of a stratagem. So he entered the palace and 
 gave the sword which the Brahmin had given him to 
 one of the men who was standing there, and to another 
 he said, ' Say that that is your sword, and make a brawl 
 about it.' So saying, he went into the palace. Then the 
 two men, saying, ' This is my sword,' each claimed the 
 sword, the one asking the other how he came by it ; 
 and they fell to quarrelling. The prince, as if he had 
 known nothing of the matter before, sent a man to see 
 what the quarrel was about. The man returned and said, 
 1 A man is claiming your sword as his own, and tries to 
 wrest it out of another's grasp ; the two are quarrelling.' 
 The Brahmin, on hearing this, asked what the matter was. 
 And the prince inquired of him, ' Does the sword you 
 gave me belong to another \ ' The Brahmin continued : 
 * What are you saying ? When I have in my store 
 hundreds and thousands of swords, why should I give to 
 my only son another man's sword ? ' 'If so,' the prince 
 continued, ' can you distinguish the sword you gave me ? 
 Shall I get it for you to examine ? ' The Brahmin said, 
 ' W T hy, my son ? Do I not know the sword I gave you ? 
 Fetch it at once.' The prince sent for the sword, and 
 drawing it from the scabbard, said, ' Look ! ' and, under 
 pretence of showing it to the Brahmin, held the scabbard 
 in the left hand, and with a single blow cleft the Brahmin's 
 head in twain, as by a lightning-stroke, so that the head 
 
236 UMMAGGA JATAKA 
 
 fell at his feet. Then be removed the dend Brahmin from 
 the royal palace, cleaned the house, and raised the royal 
 standard in bis own honour. His mother then told him 
 how Culani was still alive at Sagala. Hearing that, Prince 
 Tikshana Mantri, attended with bis four hosts of men, 
 went to Sagala and brought back bis brother, and installed 
 him as king. That prince had an instantaneous insight 
 into things, and on that account be was known over 
 Dambadiva as Prince Tikshana Mantri." When he bad 
 thus said the Ascetic inquired, "Why will you give such 
 a brother as this to the water-demon ? " Hearing this, the 
 king disclosed his brother's faults in this stanza : 
 
 " Mayocita janapada anitaca patiggaham 
 Abhatam pararajjehi abhibhatthaya bahum dhanam 
 Dhanuggahanam pavaro suro tikhinamantino 
 Maya so sukhito raja atimaiinati darako 
 Upatthanam pi me ayye na so eti yatha pure 
 Bhataram tena dosena dajj'aham dakarakkhano. " 
 
 He thinks, "I brought this person, who was without 
 riches, to this city, and installed him king. There is none 
 in all Dambadiva superior to me in all the science of the 
 bow whether to draw the bow or speed the shaft not 
 to speak of other matters. At first, when coming to 
 attend upon the king, he used to come earlier than the 
 rest, but now, such is his pride, be comes very late, some- 
 times never at all. This is the fault for which I will give 
 him as a prey to the water-demon." The Ascetic then 
 said, " Well, this is the fault for which you would give 
 your brother to the demon. Why will you give up Dhanu- 
 sekhara ? " Then he recited this stanza : 
 
 " Eka rattam va ubhayo tvancapi Dhanusekhava. 
 Ubhojat'ettha Pancala, sahaya susamavasa 
 Cariyayam anubandhittho ekadukkhasukho tava 
 Ussukko te divarattim, sabbakiccesu vavato 
 Sahayam kena dosena, dajjasi dakarakkhano." 
 
UMMAGGA JATAKA 237 
 
 " king ! Dlianusekliara is a person very clever in the 
 science of the bow to pull a strong bow and let go the 
 string. He was born in this Paiicala on the same day as 
 you. He clave to you as your own shadow, and enjoyed 
 and suffered happiness and sorrow equally with you. 
 Moreover, he attended upon you unceasingly nigLt and 
 day. Why should you give up such a friend as he is ? " 
 
 Hearing this, the king, disclosing Dhanusekhara's faults, 
 recited these three stanzas : 
 
 " Cariyayam ayaip ayye pajagghittho maya saha 
 Ajjapi tena vannena ativelam pajagghati. 
 Ubbariyapi me ayye mantayami rahogato 
 Anamantova pavisati pubbe appativedito 
 Laddhavaro katokaso ahirikam anadaram 
 Sahayam tena dosena, dajj'aham dakarakkhano." 
 
 " My lord ! this friend of mine has from his boyhood 
 eaten and drank with me, played with me, and lived with 
 me. Having lost all fear of me now that I am king, he has 
 no love or respect for me, as he once had. What is more, 
 as no guard is set upon him, he may talk with my queen 
 at any time in private, and although the guards try to 
 stop it, he abuses them and threatens them, and then 
 fearlessly goes to the place where she is and works her 
 mischief. He clasps his hands and laughs in my pre- 
 sence. He treats me in the same way as he did when 
 I was poor. Unordered he comes to the place where I 
 am. For these faults I would give my friend to the water- 
 demon." The Ascetic, in the same manner as before, said, 
 " Because of this fault you give your friend to the water- 
 demon. Kevatta is a person of great service to you ; " 
 and describing his qualities, he recited this stanza : 
 
 " Kusalo sabbanimittanam rudannu agatagamo 
 Uppade supine yutto niyyane ca pavesane 
 Paddho bhtimmantalikkhasmim nakkhattapadakovido. 
 Brahmanam kena dosena dajjasi dakarakkhano." 
 
238 UMMAGGA JATAKA 
 
 " Great king ! this Kevatta is a person who, by the 
 power of his science, could tell unspoken the thoughts of 
 others as if he saw them with his own eyes. He is very 
 clever in the knowledge of royal laws and other laws. He 
 knows how to interpret dreams. He knows perfectly what 
 expeditions will succeed, what will fail. He also knows 
 all about the eclipse of the moon and of the sun. So 
 clever is he in devising plans that he could find a way to 
 join earth to heaven. He has wisdom to effect any aim. 
 He is great in counsel. Why give such a Brahmin as this 
 to the water-demon ? " The king, disclosing the faults of 
 the Brahmin, recited this stanza : 
 
 " Parisayapi me ayye, ummiletva udikkhati 
 Tasma ajja bhamum luddam dajjaham dakarakkhano." 
 
 " When I am seated on my throne, attended by the 
 ministers of my court, this Brahmin puckers his forehead, 
 raises his eyebrows, showing eyes as red as a jungle- 
 cock, glaring at me as if in anger. When I see this fellow's 
 aspect, which would scare a man even in a dream ; when 
 I see his figure, teeth, face, and eyes as a fiend's, I am as 
 frightened as if I saw a demon. For these reasons I should 
 give this Brahmin monster to the demon." Hearing this, 
 the Ascetic said, "You said, king, that you would give 
 your mother and the other four successively to the water- 
 demon as his prey, and that, after giving them, you would 
 regard your royal power and glory as little as the rheum a 
 man voids in the morning, and give your life to save Pandit 
 Mahausadha. What virtue, either in the past or present, 
 do you see in him that you should do such a thing as 
 this ? " Then the Ascetic, describing the power and glory 
 of the king, recited these stanzas : 
 
 " Sa samuddapariyayam mahim sagarakundalam 
 Vasundharam avasasi amaccaparivarito. 
 Caturanto maharattho vijitavl mahabbalo 
 Pathavya ekarajasi yaso te vipulam gato 
 
UMMAGGA JATAKA 239 
 
 Solasitthisahassani amuttamanikundala 
 Nanajanapada tayo devakaniiasamapabha. 
 Evam sabbangasampannam sabbakamasamiddhinam 
 Sukhitanam piyam digham jlvitam ahu khattiya 
 Atha tvan kena vannena, kena va pana hetuna. 
 Panditam anurakkhanto panam cajasi duccajam." 
 
 " Great king ! having become chief ruler over Damba- 
 diva's ten thousand yodunas, whose confines are on every 
 side of the shores of the ocean, you advise the other princes 
 who are your servants. You are attended by a host of 
 ministers and powerful forces. You have conquered all. 
 You have power and glory like Sakra. Moreover, you are 
 attended by sixteen thousand ladies resplendent in various 
 queenly adornments, earrings set with precious stones, and 
 the like. Do you not possess kingdoms, towns, villages, royal 
 villages, houses, parks, fields, clothes, jewels, food and drink, 
 men-servants and maid-servants, sons and daughters, cattle 
 and buffaloes, silver and gold, elephants and horses, chariots, 
 doolies, and palanquins, and the four hosts that attend 
 a king? All these things you have a house, as it were, 
 for the five pleasures to riot in. Such things your soul 
 enjoys. And have not the wise said that a man has no 
 treasure but his soul ? Why should you, on account of 
 Mahausadha Pandit, make such a sacrifice as men do not 
 make or think of? " After that the king said, " My lord ! 
 What say you ? If not I alone, but the gods and Brahmas 
 of the ten thousand Sakvalas also, and other gods, such as 
 the gods of the reptiles and the snakes, and the kings 
 called Ananta, in each Sakvala, were every one of them 
 to create to himself a thousand mouths, and to describe 
 the virtues of my son, Mahausadha Pandit, by each diiferent 
 mouth, telling of different virtues until their lives' end, 
 even then I do not think they could finish describing his 
 virtues and see to the end of them. A Pandit of such in- 
 comparable wisdom as this Pandit there has not existed in 
 the past, and never will be born in the future. Therefore I 
 
240 UMMAGGA JATAKA 
 
 will describe a small virtue like showing the sky through 
 the eye of a needle : 
 
 " Yathapi agate ayye mama hattham Mahosadhe. 
 Nabhijanami dhirassa anumattam pi dukkatam 
 Sace ca kismica kale maranam me pure siya 
 Putte ca me paputte ca sukhapeyya Mahosadho. 
 Anagatam paccuppanam sabbam attham vipassati. 
 Anaparadhakamman tarn neva dajjam dakarakkhano. " 
 
 " Lord ! since this Mahausadha Pandit came hither, up 
 to this very hour of this very day, I saw not nor heard of 
 the least fault in him. This it was in him that pleased 
 me, and if my name be wiped out first he will, by the 
 fruits of his wisdom, place all my children and grand- 
 children in happiness, and not let any calamity befall them. 
 Again, like an all- wise supreme Buddha, by the power of 
 his wisdom, he knows fully both the gain and loss, the 
 good and evil, that prevail, that will prevail, that have 
 prevailed. That faultless and sweet Pandit, while I live, 
 shall not be given to the water-demon to be his prey." 
 So the king, speaking what was in his mind, described 
 the virtues of the Bosat without reserve, making them as 
 plain for all to see as though he inscribed them on the 
 moon's full orb. When the king, in all honesty, spoke 
 the opinion that was in his mind, the Ascetic, in order that 
 all who were collected in that vast assembly might hear, 
 recited these stanzas, so that the matter might be the 
 better proclaimed : 
 
 " Idam sunotha Pancala Culaniyassa bhasitam 
 Panditam anurakkhanto panam cajati duccajam. 
 Matu bhariyaya bhatucca sakhino Brahmanassa ca 
 Attanocapi Pancalo channam cajati jivitam 
 Evam mahiddhika panna nipuna sadhuchintam 
 Ditthadhamme hitatthaya samparaye sukhaya ca." 
 
 " meritorious men ! hear what I say. King Culani 
 says that he would give the five persons, including his 
 
UMMAGGA JATAKA 241 
 
 mother who bore him, as a prey to the water-demon, 
 and, finally, his own life also to save this Mahausadha 
 Pandit, which fact, meritorious citizens, do you all hear 
 and keep in mind." 
 
 Thus it is that wisdom, because it accomplishes any 
 thought of man, is supernatural and miraculous. It is 
 as hard to capture as a horse's hair split into a hundred 
 parts ; and because it is of unspeakable assistance to 
 man for all his good in this world and in the next, it is 
 thought to be the only highest good. In these words the 
 Ascetic, like one placing a pinnacle of precious stones on 
 the top of a palace, made on the seven precious things, 
 built of the virtue of his wisdom, proclaimed the wisdom 
 of the Bosat, exalting it, and made an end of the 
 Ummagga Jataka, concluding it with the question of the 
 water-demon. Thus our Lord Buddha, the Lord of the 
 three worlds, having proclaimed the four sublime truths, 
 of suffering, of the cause of suffering, described the 
 exercise of his wisdom in the hearing of the Bhikkus, 
 who assembled in the court of Dharma, as if he were 
 drawing it on the orb of the moon. That proclamation 
 of the Dharma did great good to many mortals, gods, 
 nagas, and supunnas. After he had thus related the 
 Jataka, the Buddha explained who those great personages 
 were, beginning with Mahausadha Pandit, and recited this 
 stanza : 
 
 " Bheri Uppalavannasi pita Suddhodano ahu 
 Mata asi Mahamaya Amara Bimbasundari 
 Suvo ahosi Anando Sariputtosi Culani 
 Mahosadho lokanatho evam dharetha jatakam." 
 
 " Mendicants ! the Ascetic of that time is the great 
 nun, Uppalavanna ; the Pandit's father, Siriwaddhana 
 Situ, is King Suddhodana ; the Pandit's mother, Sumana 
 Devi, is Queen Mahamaya ; and the Pandit's wife, 
 Amara Devi, is Princess Yasodhara, who bore my son, 
 
 Q 
 
242 UMMAGGA JATAKA 
 
 Prince Rahula, being the chief queen over a hundred 
 and sixty -nine thousand queens ; and the parrot who con- 
 veyed all secret messages, and did the Pandit every 
 service, is my brother, Ananda Thera, who is the chief 
 of those who attend upon Buddha, and the chief of the 
 wise, the mine of the Dharma, the lover of Buddha, and 
 who is like the full moon in the sky of my Buddhahood ; 
 King Culani Brahmadatta, who at that time brought 
 eighteen Akkhohims of men to the city where the Pandit 
 was, and ran away defeated, is Sariputta Thera, the chief 
 of the wise except myself, who is as my right hand ; 
 Mahausadha Pandit, who at that time, from his seventh 
 year, surpassed the five wise Pandits, Senaka, Pukkusa, 
 Kavinda, Devinda, and Kevatta, in wisdom, is I myself, 
 who am now the supreme Buddha." 
 
 Here ends the Ummagga Jdtaka. 
 
 Printed by BALLANTYNE, HANSON & Co. 
 Edinburgh 6* London 
 
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INDEX OF PRIVATE NAMES. 
 
 Apte, M. C., i 
 Arbuthnot, F. F., 10, 15 
 D'Arcy, W. E. D., 25 
 Ashpitel, F. W.; 26 
 Aston, W. G., 2 
 
 Bacon, Wisner, 21 
 
 Ball, C. J., 1 8 
 
 Beal, S., 19 
 
 Bemmelen, J. F. van, 9 
 
 Bennet, W. H., 18 
 
 Berrington, B. J., 9 
 
 Bevan, E. J., 25 
 
 Bezold, C., 3 
 
 Biesen, C. van den, 22 
 
 Bird wood, Sir G., 25 
 
 Black, C. E. D., 27 
 
 Blackden, M. W., 4 
 
 Blandford, W. F. H., 24 
 
 Brown, C. P., 27 
 
 Browne, Edward G., 9 
 
 Budde, K., 18 
 
 Budge, E. A. Wallis 4, 14, 15 
 
 Burgess, J., 24 
 
 Burnell, A. C., 25 
 
 Campbell, J. M., 24 
 Campbell, Sir G., 27 
 Cappeller, Carl, 5 
 Carter, P. J., 27 
 Chakrabarti J. C., 6 
 Chenery, J., 10 
 Cool, W., 6 
 Cordier, H., 20 
 Cornill, C. H., 18 
 Cowell, E. B., 2, 26 
 Cowpei 1 , B. H., 7 
 Cross, C. J., 25 
 Cunningham, J. M., 25 
 
 Cunningham, Sir A., 25 . 
 
 Cust, R. N., 7, 8 
 
 Das, Sarat Candra, 13 
 Driver, S. R., 18 
 
 Eastwick, E. B., 26 
 Edkins, J., 8 
 Eggeling, J. ; 25 
 Eitel, E. J., 8 
 
 Fausboll, V., 25 
 Fleet, J. F., 25 
 Forrest, G. W., 25, 26 
 Forster, W., 26 
 Frazer, G. W., 4 
 Fiihrer, A., 24 
 
 Ghosha, P. C., 25 
 Gladstone (W. E.), 9 
 Goldstiicker, J., 26 
 Gray, J., 4, 1 1 
 Gribble, J. D. B., 9 
 Grierson, G. A., 24 
 Griffith, R. J. H., 21 
 Guirandon, F. G. de, 10 
 Gurumurti, R., 27 
 
 Halcombe C. J. H., 10 
 Hall, F. 24 
 Hardy, R. S., 10 
 Harper, W. R., I, 3, n 
 Harper, R. F., 10 
 Haupt, P., 17. 
 Hertz, H. F., 25 
 Hirschfeld, H., 2 
 Hooyer, G. B., 6, 9 
 Hultzsch, E., 23, 26 
 Hunter, F. M., 23 
 
Index of Private Names. 
 
 29 
 
 Jacob, Max, 18 
 
 Rosen, F., 17 
 
 Jaeschke, H. A., 27 
 
 Rosthorn, A. de, 17 
 
 Jarrett, H. S., 23 
 
 Ruben, P., 17 
 
 Jastrow, M., II 
 
 
 Johnson, F. E., 16 
 
 Samasrami, S. V., 21 
 
 Johnston, C., n, 12 
 
 Sankaranarayna, P., 18 
 
 Judson, A., 13 
 
 Sauerwein, G., 18. 
 
 
 Sayce, A. H. 18 
 
 Kamphausen, A., 18 
 
 Schlegel, G., 20. 
 
 King, L. W., 12, 14 
 
 Schlich, W. , 27. 
 
 Kittel, F., 13 
 
 Seth, Mesrovb J., 19 
 
 Kittel, R., 18 
 
 Smith, E. W., 24 
 
 
 Sprenger, A., 25 
 
 Lacouperie, T. de, 2 
 
 Steele, R., 19 
 
 Land, J. P. N., 13 
 
 Stein, M. A., 19 
 
 Leumann, E., 19 
 
 Steingass, F., 10 
 
 Levinsohn, J. B., 8 
 
 Stoffel, C., 19 
 
 Loewe, L., 8, 13 
 
 Swami Vivekananda, 21 
 
 Logan, W., 26 
 
 
 Loth, O., 25 
 
 Taylor, E. J., 6, 20 
 
 Love, H. D., 26 
 
 Tawney, C. H., 19 
 
 Luzac, C. G., 3 
 
 Temple, G., 20 
 
 
 Temple, R. C., n, 20 
 
 Mackenzie, Sir A., 26 
 
 Thomas, F. W., 2 
 
 Macnaghten, (Sir W. Hay), 15 
 
 Tiele, C. P., 20 
 
 Mainwaring, G. P., 26 
 
 Trumpp, E., 23 
 
 Margoliouth, D. S., 15 
 
 
 Mitra, R., 24, 25 
 
 Uhlenbeck, C. C., 21 
 
 Molesworth, J. T. 26 
 
 
 Monier-Williams, Sir M., 16, 25 
 
 Vambery, H., 17 
 
 Moore, G. F., 22 
 
 Venis, A., 21 
 
 Morgan, E. Delmar, 21 
 
 Vivekananda Swami, 21 
 
 Miiller, F. Max, 16, 26 
 
 Voelcker, J. A., 23 
 
 Navalkar, G. R., 26 
 
 Watson, F., 27 
 
 
 Watt, G. 25 
 
 Oldenberg, H., 25 
 
 Wellhausen, J., 18 
 
 Oudemans, A. C., 17 
 
 West, Sir R., 21 
 
 
 Wildeboer, G., 21 
 
 Poole, R. Lane, 13 
 
 Wilson, C. R., 27 
 
 
 Wilson, H. H., 15, 25, 26 
 
 Rea, A., 24. 
 
 Winckler, H., 22 
 
 Rehatsek, E., 15 
 
 Wright, W., 22 
 
 Ridding, C. M., 2 
 
 Wynkoop, J. D., 22 
 
 Risley, H. H., 27 
 
 
 Robertson, A., 27 
 
 Yatawara, J. B., 22 
 
LUZAC'S ORIENTAL LIST. 
 
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