Part 33

[158] The number six is chosen, because it has reference to the group of Bhikshus, known as the Six.—S.

[159] Kah-gyur, ix. ff. 67–69.

[160] “The first of the twelve months constituting the Hindū solar year (answering to April-May).”

[161] “Bent grass, panic grass, commonly Panicum Dactylon.”

[162] Andropogon muricatus.—S.

[163] Kah-gyur, iii. ff. 189–193. Here we have the Tittira Jātaka, which is also printed in Fausböll’s Jātaka (London, 1875), p. 218. [See “Buddhist Birth Stories” Translated by T. W. Rhys-Davids. London, 1880, p. 310, No. 37.] In the latter only the partridge, the monkey, and the elephant take part in the question as to age, the hare does not occur. The same is the case in the Chinese recension in “Les Avadānas trad. par Stanislas Julien,” ii. p. 17.—S.

[164] In the German version the bird is called a “Haselhuhn.” For the sake of convenience, the name given in the “Tittira Jātaka” has been adopted here.

[165] Kah-gyur, iv. ff. 213, 214.

[166] Kah-gyur, iv. ff. 212*, 213*. This story is very intimately connected with that contributed by me to Benfey’s Panchatantra i. 194. See also ii. 128.—S.

[167] Kah-gyur iv. f. 181.

[168] Aniyatarâśi. See Childers on the word râsi. By this word may be represented the mass of the merits obtained by means of earlier deeds.—S.

[169] Kah-gyur, iv. f. 256.

[170] Kah-gyur, iv. f. 287.

[171] Kah-gyur, vi. ff. 228–231.

[172] Kah-gyur iv. ff. 248*, 249.

[173] Kah-gyur, iv. f. 293. Cf. Panchatantra, v. 7, and Benfey’s remarks on the passage, i. 494.—S.

[174] Kah-gyur, vi. ff. 239–243. Benfey has called attention, in his Introduction to the Panchatantra, to the story in the Siddhi-Kûr of the fox which sets the lion and the bull at variance, and brings about the destruction of both. The story occurs as the twentieth tale in B. Jülg’s “Mongolischer Märchen-Sammlung,” Innsbruck, 1868, pp. 171–176. [“Mongolische Märchen,” pp. 35–40.]—S.

[175] Kah-gyur, ff. 94*, 95.

[176] Kah-gyur, iv. f. 244*.

[177] Kah-gyur, iv. f. 255. Cf. Panchatantra, i. 10, and Benfey’s remarks thereon, pp. 224–5; Hitopadeśa, iii. 7; A. Weber, Indische Studien, iii., 349, 366.—S.

[178] Kah-gyur, iv. f. 293.

[179] Kah-gyur, iv. f. 222.

[180] Of the Kāndakīllaka or Symplocos racemosa. See Böhtlingk-Roth.—S.

[181] Kah-gyur, iv. f. 212.

[182] Kah-gyur, iv. ff. 247, 248.

[183] Kah-gyur, iv. ff. 244*–245*.

[184] Kah-gyur, ii. ff. 115–116. This story is given in Spence Hardy’s “Manual of Buddhism” (London, 1853, p. 113), under the title of “The Tinduka Játaka.”—S.

[185] Diospyros embryopteris.—S.

[186] Kah-gyur, iv. 246.

[187] Kah-gyur, iv. f. 247.

[188] Kah-gyur, iv. f. 249. Cf. A. Weber in the “Monatsberichten der K. Akademie der Wiss. zu Berlin,” 1860, p. 69, and “Indische Streifen,” i. 246 (Berlin, 1868).—S.

[189] Kah-gyur, iii. f. 90.

[190] Kah-gyur, iv. f. 221.

[191] Kah-gyur, iv. f. 231.

[192] Kah-gyur, iv. ff. 232, 233; and Cf. Benfey’s Panchatantra, i., iii., ii., 360.—S.

[193] This is a variant of the fourteenth story of the fifth book of the Panchatantra, in which figures a bird named Bharanda, having one body but two beaks. The first beak devours an ambrosia-like fruit, which it refuses to share with its companion. The aggrieved beak, out of spite, eats a poisonous fruit and the bird dies. With this may be compared the following passage, quoted from the Muṇḍaka Upanishad by Prof. Monier Williams (Indian Wisdom, p. 42), “Two birds (the Paramātiman and Jīvātman, or supreme and individual souls), always united, of the same name, occupy the same tree (abide in the same body). One of them (the Jīvātman) enjoys the sweet fruit of the fig (or fruit of acts), the other looks on as a witness. Dwelling on the same tree (with the supreme soul), the deluded (individual) soul, immersed (in worldly relations), is grieved by the want of power; but when it perceives the Ruler, separate (from worldly relations) and his glory, then its grief ceases. When the beholder sees the golden-coloured maker (of the world), the lord, the soul, the source of Brahmā, then, having become wise, shaking off virtue and vice, without taint of any kind, he obtains the highest identity.”

[194] In S. Beal’s “Romantic Legend of Śākya Buddha,” pp. 93–96, it is related how the son of a man of quality in Vārāṇasī, in order to obtain the hand of a blacksmith’s daughter, applied himself to making fine needles, and made such progress in the art that he included, among the needles which he showed to the smith, one which could float on the surface of water. This tale occurs in a somewhat different shape in the Mākandikāvadāna in the Divyāvadāna, p. 239 of the St. Petersburg MS. A Brahman’s son in a hill-place, entering the house of a smith in order to collect alms, falls in love with the smith’s daughter, but learns that her father will give her to that man only who can equal or surpass him in art. The Brahman youth applied himself to the art of making needles, and then came to the smith’s house, and offered him needles for sale. All the seven needles which he produced as a test of his skill are of such a nature that they float upon water, even the largest among them not being excepted.—S.

[195] Kah-gyur, ii. f. 285.

[196] Kah-gyur ii. f. 283.

[197] On an artificial elephant which could move by means of machinery, see Mahākātyāyana and Tshaṇḍapradyota (Mém. de l’Acad. des Sciences, viie., Série, T. xxii., No. 7, p. 36). In the Jyotishkāvadāna, p. 108, artificial fishes which can be set in motion by machinery, appear under a crystal floor. The entering guest takes this for water, and is about therefore to take off his shoes.—S.

[198] Kah-gyur, ii. f. 283.