and having come nd Devadatta were ho had taken no an to respect in his presence, even as you at, so that he and waved their garinents and their Sâkya youths were greatly cast down their heads in shame and disappoint slipped away in every direction, and re Meantime, Siddârtha causing the c sessed, and every jewelled ornament to them to Gôtamî with which to adorn then, surrounded by five hundred dane wards the palace of the prince her h the inner apartments she partook of th [Kiouen XIII contains 6726 words, a 3.363 taels.] CHAPTER Story of Gôt §1. IT came to pass in aftertime, when arrived at complete enlightenment, th lowing question-" What were the I yourself and Gôtamî that led to her se from amongst all the Sâkya princes ?" 66 Listen, Udâyi, and weigh my words this occasion that Gôtamî rejected the and exhibited a preference for me; but by that in the Himalaya region ther every kind of beast, each of whom wand food according to its taste and prefere those beasts there was a very beautifull for grace of form and strength, her sl the male beasts were on this account en to possess her as their own, one say another Come with me.' So at la another, Let us not quarrel over thi tigress herself decide whom she will se plied to the buffalo king and said, 'Above the back of your -ck I observe a high projection, fit for a yoke to rest upon by nich you may draw a chariot or other vehicle-how can I select u, possessing such an objectionable form, or desire to have you my lord and husband?' Then came a large white elephant wards the tigress and addressed her thus-'I am the great ephant-king of these snowy mountains—in all warfare I am used one that invariably secures victory. Such vast strength do I ssess, you cannot refuse to select me as a husband.' Then the tigress replied, But you, if you come near to or hear e roar of the lion king, are filled with fear and trembling and ke to instant flight, you give proofs of abject terror and confusion you go, how then can I take you to be my husband ?' “At this time, in the midst of those beasts, the lion king of the rd came forward towards the tigress and spake thus-Look ell and examine my proportions and my form; see how in the fore rt I am large and powerfully made, whilst in the flank I am aceful and sleek. I dwell in the midst of the mountains, and ss my life without restraint, and I am able to protect and feel other creatures, I am lord of all the beasts, there are none o would dare to compete with me, whoever sees my form or hears e sound of my roar takes at once to instant flight; I am not able speak further about my prodigious strength or my majestic and aceful form; but I ask you, dear tigress, as you know all this, select me and take me as your husband.' Then the tigress plied to the lion and said, 'Your strength is very great, and ur spirit high and noble, your body and entire mien are in the ghest degree graceful; now, then, I have selected you as my husnd, and I desire to honour and respect you henceforth as I ought do.' 'Now at this time I was the king of these beasts, and this beaual tigress was Gôtamî that now is, the other beasts were the e hundred Sâkya princes, and as the tigress then selected me er my address, so in the present life Gôtamî selected me as a sband in preference to all the Sâkyas." oh! beautiful tigress, oke to rest upon by me near to or hear e lion king of the u as my hus- nd this beausts were the selected me ted me as a 66 for the accommodation of the Prince were appointed a certain number of during the first portion of the nigh apartment of the palace) others were the night; and in the third, for the aft dhara was queen of the first, surro attendants. Manôdara [this means the second. [There are some Doctors attendants on Manôdara only knew her sence.] Over the third palace Gôtamî who waited on the Prince were togeth ten myriads.] In each apartment two born, and besides these eight myria Sâkya-born. Moreover, Suddhôdana, in recollectio caused a vast hall to be constructed, w that of the Autumn Sun when it is clo might be only half observed as it w pleasures at any time; and all the a nected with this he ordered to be conceal no dirt or refuse of any sort such things, should at any time be the Palace he organised a performanc instruments; amongst which were the lutes of twenty-three strings (hong-ha (ku-chang), a thousand five-stringed g drums, a thousand dulcimers with th 1 There is much confusion in the di of Buddha. In the present work th viz.—Yasôdhara, Manôdara, and Gô the names are Yasôdharâ, daughte (born of a Gazelle) and Utpalavarna Chinese memoir, at the end of the Sh names, viz., Kieou-i (this correspond the mother of Rahûla; Lou-ye, wh Mrigadàva. Burnouf (Introd., p. 278) nch trumpets (lo). All these musical instruments, producing fferent sounds, were played and accompanied by singing, and gulated by movements of the hand by day and night, within the yal apartments of the Prince's Palace, without interruption— sembling in sound the uncertain and deep muttering that comes rth from a great cloud.1 Thus then the Prince passed his time in the midst of a hundred housand most beautiful and accomplished women, enjoying every ›ecies of delight and receiving every service and attention at their ands, whilst they, adorned with every kind of ornament of gold, lver, and precious stones, etc., conspired to amuse and gratify im with music and dancing, even as Sâkra participates in every ort of pleasure at the hands of his attendants, sometimes chatting ith one in words of soft dalliance, glancing at one another, smiling t one another, embracing one another, sighing, ogling, looking at ne another with head inclined, indulging in every kind of soft aress, etc. Thus! thus did the Prince pass his time with the eautiful women of his harem, and receive every possible pleasure, ithout leaving his palace. Meanwhile Suddhôdana Râja, in recollection of the prediction of sita, endeavoured, as the Prince grew in years, to remove from him he three wives to be Yasôdharâ, Gopâ, and Utpalavarna; but in he Lalita Vistara (p. 96, n.) it is said that Yasodharâ and Gopâ re often confounded. Eitel, on the other hand, says (sub. voce, Gautami) that Kieou-i is the same as Mahâprajapati. Remusat Fo-koue-ki, p. 70,) speaks of Kieou-i as the wife of Buddha, and he mother of Rahûla; but again, Klaproth (Fo-koue-ki, p. 204) nakes Kieou-i the same as Katchânâ, evidently guided by Turnour, who makes Buddha speak of his wife as Buddhakachanâ, i.e, Yasôharâ (R.A.S.B., 1838, p. 816). In any case I do not think Kieou-i can be restored to Gopâ, it must be either Gôtamî, or Kumarî; he former is the more probable. 1 This passage is well illustrated by Plate lxxiii., Fig. 1, Tree nd Serpent Worship; the scene of that plate can be no other than he appearance of Udayi in the Zenana, to exhort the women to enewed blandishments (vide infra). ruments, producing ed by singing, and nd night, within the hout interruptionuttering that comes "Mahârâja, because the Prince was i And because he was mindful of the Removed from him all knowledge And constantly consulted with his his purpose)." The Fear of Bi § 3. In this manner for ten years the of his father the Râja, nor once remo Now at this time, in the Southern co king whose family name was Sanrâni,1 who, being fearful of some enemy ari kingdom, frequently assembled his pr cussion with them on this subject. occasion, he addressed them thus-" diligent inquiry and search through there be anyone therein capable of strength), and so able to deprive me see to it that he is prevented from accordingly went forth and dispat through the dominions of the Râja, & tions of the king. These two men a directions, proceeded throughout the borders in order, and when about to a man came to them and said, "Av very high precipitous mountain belon underneath the wooded belt of that tribe of people called the Sâkyas; 1 Shen-lin-ni, doubtless for Srenika vide 229, n. 2. |