discourse as you are ?" And then he reminded them of the Rishi Devayana and Ekasringa2, and others, who were all overcome the fascinations of fair women, "and shall not you be able to enlis the affections or excite the desire of the prince with whom yo live ?” Then these women, having heard these words, conceive in themselves a very strong desire, and forthwith set themselve to employ every art to enamour the prince. Some postured them selves before him, others offered him flowers, others with thei fingers in their mouths produced every sort of bird-like whistle others told him different kinds of lascivious story. And yet amids all this the prince was unmoved, absorbed in his thoughts about disease, old age, and death. "How may I hope to escape these, he thought ?"—and paid but little heed to the wiles of the women. Now there was one woman amongst the rest who, with her own hand taking a Malika flower from the front of her head-dress, fastened it on to the breast of the prince. The prince, looking on with a sort of vacant stare, forthwith drew the flower out and, twirling it in his hand, scattered the leaves on the ground.3 Then Udâyi, seeing that all these means were useless, besought 1 This appearance of Udâyi in the interior of the palace seems to be the subject of Fig. 1, Plate lxxiii, Tree and Serpent Worship. 2 This story of Ekasringa (Unicorn) is one frequently alluded to in Buddhist books (Catena, p. 260; Eitel's Handbook, sub. voce). It was probably the origin of the story of Sringha found in the Râmâyana (Talboys Wheeler, Hist. of India, vol. ii., p. 11). The original myth was doubtless derived from the shadow of the Sun when on the meridian, added to the Horse, the emblem of the Sun, to denote strength or juvenescence. This one-horned figure became afterwards known as the Unicorn. The later story of his seduction by the maids of Anga probably alludes to the Sun's passage westward, enamoured by the breezes of the evening. The connection of this myth with the medieval story of the Unicorn being capable of capture only by a chaste maiden is too evident to require proof. (Vide Yule's Marco Polo.) 3 This also seems to be the case in Fig. 1, Plate lxxiii, Tree and Serpent Worship. Why sit ye thus silent anu complished in every art of eminded them of the Rishi's s, who were all overcome by all not you be able to enlist the prince with whom you ard these words, conceived d forthwith set themselves nce. Some postured themflowers, others with their y sort of bird-like whistle, ious story. And yet amidst -bed in his thoughts about y I hope to escape these, he o the wiles of the women. he rest who, with her own front of her head-dress, e. The prince, looking on drew the flower out and, es on the ground.3 ns were useless, besought erior of the palace seems ee and Serpent Worship. one frequently alluded to Handbook, sub. voce). It ngha found in the Râmâii., p. 11). The original low of the Sun when on em of the Sun, to denote hed figure became afterory of his seduction by un's passage westward, The connection of this 'n being capable of capto require proof. (Vide 7. 1, Plate lxxiii, Tree perseverance; When in difficulty or dange Such a man is indeed a tru Then Udâyi, having uttered versation thus-" Great and h taken to act as a friend to your I remained silent after observin able, or the contrary, in your co plainly on the present occasion as with a friend. I observe th yielding to the importunities of you rather hate, avoid, and dis you think it wrong to act acc The very first principle of a privilege of loving some one, a desire. Respect to a husband participation in pleasure. If y indulge yourself in these obje and poor, however well they m as courteous, will find it difficu he added this Gâtha "The happiness of a woma This respect is the highe Without respect, having Is to be like a tree witho Then the prince, having he in words of deepest meaning, and said, "Udâyi! I accept yo none of your advice; but yet you speak to me? I see only are perishable, and therefore and not tending to outward ex Gâtha– 1 That is to respect in the And then he continued-" Udâyi! only regard these women another light! see them as they will be when they are old, the skins wrinkled, their beauty faded and gone, and on seeing or another think how sad their reflections then! how much mo stupid of a man in such a place and surrounded by such companion to be merry and amorous!" Then he added this Gâtha "The condition of birth, death, old age, disease, Fix (the mind on) these (three), birth, old age, disease— And so they discoursed until the sun went down; on which the prince, seeing the darkness coming on, went once more into the chamber of the women, who surrounded him on every side as they practised their arts in causing pleasure. [On this night the Queen Yasodhard found herself about to be delivered.1] On this night, also, the Queen Mother Gôtamî, called Prajâpatî, in her sleep had the following dream-she thought she saw a white ox-King in the midst of the city going on in a wistful way bellowing and crying, whilst no one in the place was able to get before it to stop it or hinder it. Again, Suddhôdana on that night dreamt that he saw in the midst of the city a royal standard like that of Indra fixed in the ground. It was adorned with every kind of jewel and beautifully formed. It appeared even like the Royal Mount Sumeru standing up from the midst of the watery earth, and reaching high up into space. Again, it seemed that from the midst of this royal standard a bright light shone out, which lit up the world on every side. And then from the four quarters of heaven he thought he 1 This is an ambiguous sentence. According to the subsequent narrative Yasodharâ was not delivered till six years after. Doubtless the passage in the text is an attempt to reconcile the accounts found in the different schools. We may observe, however, that the agreement of the passage cited from the Abhinishkramana by M. Foucaux (Lalita Vistara, p. 389, n.), with the events narrated in the subsequent pages, proves that the work we are now translating is known in Thibet. not love ?" nly regard these women in irth, old age, disease rous desire is present, n went down; on which the - earth, and reaching high m the midst of this royal lit up the world on every of heaven he thought he ording to the subsequent ix years after. Doubtless oncile the accounts found however, that the agreeIshkramana by M. Fouevents narrated in the e are now translating is heaven, with their retinues, appe having taken the standard the The same night Yasodhara wa and had twelve dreams which d unable to rest, the prince turn beloved! why are you so restles indicates distress, and your hear you that you start so? My Yas tery), nor in a place for burning or in a desert; but you are with in the King's palace, well protect or robbers to frighten you; but safety and no cause for alarm! heart is greatly affected, filled v then, as you have just awoke, the harâ, with many tears and almos follows-"My prince! in my sle visions-oh! let me tell them! Sacred one! in my sleep I saw all and trembling! I saw the gre twain, fall to the earth. I saw th falling through space. I saw & over myself and affording me a that son of the slave, whose name it away and went off with it. adorn my head-dress, cut off and the various ornaments worn on (scattered) as the water is driv graceful and attractive, sudden ugly. I saw my hands and my f body. I saw myself suddenly st clothing. I saw my chair, on wh suddenly overturned. I saw th reposed with you, and enjoyed y its four legs, fall to the earth. I and the entire world left in pitchy darkness. I saw a lig torch which was in the city depart from it. I saw the guard spirit of this city, who protects it on every side, his person beautiful and so magnificently attired, suddenly stand with one of the gates and raise his voice in lamentation and wail I saw the city of Kapilavastu suddenly converted into a wa frightful to behold, without one spot of delight. I saw all trees and flowers scatter their leaves and the tanks all dry up. saw a number of fully-armed men hastening in every direct towards the four quarters of the world. "Such were the dreams, O Prince! which cause me this distre and indeed I cannot tell whether they be indications of good bad fortune-or what will be the result, whether my life is comi to an end, or whether your love and society is to be taken from m on these accounts I was troubled in my sleep, and am still d tressed in mind." Then the prince began to reflect, and thought thus with hi self "It is because I shall soon leave my home and become Recluse, that these dreams have appeared to Yasodharâ." Then he addressed her and said, "Dear wife! though you h seen a thousand standards broken and fall to the earth, or a tho sand suns and stars showering through space, yet let none these things trouble or alarm you-dreams are but the empty pr ducts of a universal law; return, dear wife, to your rest! Y are young in years and your body delicate and soft, let not su anxieties as these molest you or cause you distress!" Then Yasô harâ, having heard the words of the prince, returned to her cou and slept, whilst the prince reposed by her side.1 Moreover, on the same night the prince himself had five dreams 1 The original is more explicit. Sufficient at any rate to sho that up to this time the prince was not weaned from the gratifica tion of his senses. But the text explains this by saying that h desired to hush Yasodhara's suspicions. 2 These five dreams are given with slight variation by Spenc Hardy, Manual, p. 167. |