The Life of Asvaghosa Bodhisattva

The Master, who was named Asvaghosa Bodhisattva, was a disciple of Elder Parsva. When Elder Parsva, being deeply concerned about the Buddha-Dharma, entered samadhi in order to contemplate who was competent to renounce the world and widely propagate the teachings of the Way so as to enlighten living beings, he had a vision of a hermit heretic in Central India who was well versed in worldly wisdom, eloquent in debate, and good at argumentation. The hermit announced, “If there is any bhiksu who can hold debate with me, let him strike the ghanta (bell). If he cannot, he is not qualified to strike the ghanta in public and receive offerings from the people.”

Elder Parsva then set out from Northern India with the intention of traveling to the city of Sakya in Madhyadesa. On his way, he met some Sramaneras who joked with him, saying, “Virtuous Elder, let us carry your books for you.” Then they took away his books and teased him in various ways for no reason. Elder Parsva’s countenance did not change and, with a placid mind, he took no notice of their mischievous tricks.

One of the Sramaneras, who was a well-learned person, discerned that the elder was a great and farsighted man and suspected that he was no ordinary person. He questioned the elder and observed his behaviour, and found that he never ceased in his spiritual progress. [Elder Parsva’s] being was settled, his mind was deep and far-reaching, and he never thought of trivial matters.

When all the Sramaneras realized that the elder was a man of great virtue and unfathomable magnanimity, they treated him with doubled respect and served as his attendants in order to help send him on his way.

Then Elder Parsva disappeared by supernatural power. Upon arriving in Central India, he stayed in a monastery. He asked the bhiksus, “Why do you not strike the ghanta according to the Dharma?”

The bhiksus said, “Elder Mahallaka has a reason for not striking it.”

“What is the reason?” asked Parsva.

The bhiksus replied, “There is a heretical recluse who is good at argumentation. He announced that if none of the Buddhist Sramaneras in the country can debate with him, they should not strike the ghanta in public to receive offerings from the people. Because of this, we do not strike the ghanta.”

Elder Parsva said, “Just strike the ghanta. If he comes, I will deal with him.”

Surprised at these words, the old bhiksus were doubtful and could not come to a decision. After assembling and discussing the matter, they said, “Let us strike the ghanta. If the heretic comes, we will ask the elder to do whatever he pleases.” Thus they struck the ghanta.

The heretic appeared and asked, “Why do you strike this piece of wood today?”

The bhiksus replied, “An elder Sramana came from the north and struck the ghanta. It was not we who struck it.”

The heretic said, “Ask him to come.” Then Elder [Parsva] came and met the heretic, who asked him, “Do you intend to hold a debate with me?”

“Yes,” [Parsva] replied.

The heretic said with a contemptuous smile, “This elder bhiksu looks quite old and his words are nothing unusual. How can he hope to hold a debate with me?”

They then agreed to hold a debate in seven days’ time at that spot, in the presence of the king, ministers, other great masters of the Dharma, Sramanas, and heretics.

On the night of the sixth day, Elder Parsva entered samadhi to contemplate what he should do. At dawn on the seventh day, a great congregation assembled. [Parsva] arrived first and ascended the high seat, looking more cheerful and pleasant than usual. The heretic arrived later and took a seat at the front. He observed that the Sramana had a peaceful countenance and a quiet and calm demeanor and that his physical body possessed all the characteristics of a debater. He thought, “Is this not a saintly bhiksu, with such a calm and pleasant presence and a physical body that has all the characteristics of a debater? Today we shall have a splendid debate.”

They first discussed what punishment should be meted out to the loser. The heretic said, “The defeated person should have his tongue cut off.”

Elder Parsva said, “We must not do that. Let the defeated man become the disciple of the victor. That would be a fair enough agreement.”

“Yes,” replied the heretic, who then asked, “Who will speak first?”

Elder Parsva said, “As I am advanced in age, have come from a distant place, and took my seat here before you, I should speak first.”

The heretic said, “That is agreeable to me. I will refute whatever you may say.”

Then Elder Parsva said, “We should make the country be at peace, the great king enjoy a long life, and the land rich and happy without any calamity.”

The heretic remained silent, not knowing what to say. According to the rule, the one who was unable to respond lost the debate.

He submitted to becoming the elder’s disciple, had his head and beard shaved, became a Sramanera, and received full ordination.

Sitting alone at another place, he pondered, “My brilliant talents and deep knowledge have won me worldwide fame. How is it that by a few words I was defeated and made a disciple?” Thinking of this, he was unhappy.

Elder [Parsva] understood the heretic’s mind, and asked him to come to his room. He demonstrated his supernatural power, performing various kinds of transformations. Then the heretic realized that his teacher was no ordinary person and was happy to be subdued by him, thinking, “It befits me to be his disciple.”

The teacher said to him, “It was not easy for you to have [developed] such brilliant talents, but you have not achieved the truth. If you learn the Dharmas I have acquired, the [five] organs (indriya), the [five] powers (bala), the [seven factors of] enlightenment (bodhyanga), and the [eightfold] path, and become endowed with profound and elucidative eloquence and a clear understanding of the meaning of all doctrines, you will be unrivaled in all the world.”

Elder [Parsva] then returned to his own country, while his disciple remained in Central India, where he became well versed in various sutras and thoroughly mastered both Buddhist and non-Buddhist teachings. His matchless talents in debate won him the respect and admiration of the four groups of Buddhist followers (monks, nuns, laymen, and laywomen), and the king of India held him in great esteem.

Later on, the king of Minor Yuezhi in Northern India attacked Central India and besieged it for a long time. The king of Central India dispatched a letter that read, “If you want anything from me, I will give it to you. Why should you surround and aggravate my people by staying here for such a long time?”

The [Yuezhi king] replied, “If you intend to surrender, send me three crores of golden coins and I will spare you.”

The king replied, “I do not have even one crore of golden coins in the whole of my country. How can I acquire three crores of golden coins?”

The [Yuezhi king] replied, “You have two great treasures in your country: one is the Buddha’s almsbowl, and the other is an eloquent bhiksu. Give these to me, and they may be reckoned as equivalent to two crores of golden coins.”

The king said, “I value these two treasures highly. I cannot surrender them.”

Then the bhiksu preached the Dharma to the king, saying, “Nothing in the world is comparable to the edification of living beings. The Way of the Buddha is deep and broad. It is meant to save both oneself and others. Among the virtues of a great person, the salvation of others is the greatest. Worldwide edification is difficult; a king can rule but one country. If you disseminate the Way of the Buddha, you will be a king of the Dharma across the four seas. That a bhiksu should save people is not objectionable. Merits exist in the mind, whether one is far or near. Be magnanimous and farsighted. Why should you look only at what is before your eyes?”

Because the king had always venerated the bhiksu, he respectfully accepted his advice and handed him over to the envoy. After the envoy of the king of Yuezhi returned to his own country, the courtiers discussed the matter and said, “It befits the king to venerate the Buddha’s almsbowl. But it is too much to accept that a bhiksu is worth a crore of golden coins, when there are so many bhiksus everywhere under the sky.”

The king ascertained that the bhiksu was a well-learned person of superior ability and understanding who taught and benefited the people in a broad and profound manner, and whose eloquent preaching could edify even nonhuman beings. In order to remove his courtiers’ doubts, he ordered that seven horses not be fed for six days. On the morning of the sixth day, he assembled all Buddhist and non-Buddhist Sramanas of different schools and invited the bhiksu to preach the Dharma to them. All those who listened to him became enlightened. The king tethered the horses in front of the assembly and placed grass before them. Betel, which horses like, was also placed in the fodder. With tears flowing, the horses listened to the [bhiksu’s] preaching without any thought of eating the fodder.

Thus everyone knew that the bhiksu was no ordinary person. Because even horses could understand his words, he was named Asvaghosa (“Horse Cry”) Bodhisattva. He propagated Buddhism widely in Northern India to teach and benefit all living beings. As he knew well how to use expedient [means] to help people achieve merit, he won the respect of the four groups of Buddhist followers. All acclaimed that day as a day of merit.

~~ Taishø Volume 50, Number 2046

History of the Delhi Sultans

Earliest Days

The city of Dehli was conquered by the Emir Kotb Oddin Aibak, one of the Mamluks of the Sultan Shahab Oddin Mohammed Ibn Sam El Ghauri king of Ghizna and Khorasan, who had overcome Ibrahim Ibn Mahmood Ibn Subuktagin the beginner of the conquest of India. This Emir Kotb Oddin resided here as governor, on the part of Shahab Oddin: but when Kotb Oddin died, his son, Shams Oddin Lalmish, became governor. After this, Shams Oddin became possessed of the kingdom here, having been appointed thereto by the general consent of the people; and he governed India for twenty years. He was a just, learned, and religious prince. After his death, his son, Rokn Oddin, took possession of the throne; but polluted his reign by killing his brothers, and was, therefore, killed himself. Upon this, the army agreed to place his sister El Malika Razia, upon the throne, who reigned four years. This woman usually rode about among the army, just as men do. She, however, gave up the government, on account of some circumstances that presented themselves.

The Story of Balaban

After this, her younger brother, Nasir Oddin, became possessed of the government, which he held for twenty years. This was a very religious prince; and so much so, that he lived entirely on what he got by writing out and selling copies of the Koran. He was succeeded by his Nawab, Ghiath Oddin Ahmed, one of his fathers Mamluks, who murdered him. This man’s name was originally Balaban; his character had been just, discriminating, and mild: he filled the office of Nawab of India, under Nasir Oddin, for twenty years: he also reigned twenty years. One of his pious acts was, his building a house which was called the House of Safety; for whenever any debtor entered this, his debt was adjudged; and in like manner, every oppressed person found justice; every manslayer, deliverance from his adversary; and every person in fear, protection. When he died he was buried in this house, and there I myself visited his grave. The history of his beginnings is surprising, which is this: When a child he lived at Bokhara in the possession of one of the inhabitants, and was a little despicable ill-looking wretch. Upon a time, a certain Fakeer saw him there, and said: “You little Turk!” which is considered by them as a very reproachful term. The reply was: I am here, good Sir. This surprised the Fakeer, who said to him: Go and bring me one of those pomegranates, pointing to some which had been exposed for sale in the street. The urchin replied: Yes, Sir; and immediately, taking out all the money he had, went and bought the pomegranate. When the Fakeer received it, he said to Balaban: We give you the kingdom of India. Upon which the boy kissed his own hand, and said: I have accepted of it, and am quite satisfied.

It happened, about this time, that the Sultan Shams Oddin sent a merchant to purchase slaves from Bokhara and Samarkand. He accordingly bought a hundred, and Balaban was among them. When these Mamluks were brought before the Sultan, they all pleased him except Balaban, and him he rejected, on account of his despicable appearance. Upon this, Balaban said to the Emperor: Lord of the world! why have you bought all these slaves? The Emperor smiled, and said: For my own sake; no doubt. The slave replied: Buy me then for God’s sake. I will, said he. He then accepted of him, and placed him among the rest; but, on account of the badness of his appearance, gave him a situation among the cup-bearers.

Some of the astrologers, who were about the king, were daily in the habit of saying to him: “One of the Mamluks will one day overcome thy son, and take the kingdom from him.” To this the Emperor, on account of the justice and excellency of his own character, paid no regard, till they also told it to the Queen-Mother; who soon made an impression on his mind respecting it. He accordingly summoned the astrologers before him, and said: Pray can you tell which of the Mamluks it is, who is to take the kingdom from my son, if you see him? They said, we have a mark whereby we can distinguish him. The Emperor then ordered all the Mamluks to be present; who came accordingly, station after station, as commanded. Upon these the astrologers fixed their eyes; but did not discover the person looked for, until the day began to draw towards the close. At this time the cup-bearers said one to another, we are getting rather hungry, let us join and send some one into the street to buy us something to eat. They did so; and Balaban, as the most despicable, was sent to make the purchase. Balaban accordingly sallied forth, but could find nothing in that street which would suit him; he then went on into another, during which time the turn of the cup-bearers came on to be presented. But, as Balaban was not forthcoming, they took a little pitch and whatever else was necessary for their purpose, and daubing it over a child, took him with them in the place of Balaban; and when his name was called over, this child was presented; and the business of the day was closed, without the astrologers finding their mark upon any one; which was a providential circumstance for Balaban.

At last Balaban made his appearance; but not till the business of the day was over. The cleverness of Balaban was afterwards noticed, and he was made head of the cup-bearers. After this he was placed in the army, and soon became a general officer. After this the Sultan Jalal Oddin married his [=Balaban’s] daughter, which was before he had been made king. But when he was, he appointed Balaban to the office of Nawab or Viceroy, which he filled for twenty years. He then killed his master, and seized the empire. This Balaban had two sons; one of these, namely, El Khan El Shahid, he appointed as his own successor, and governor on his part in the provinces of Sindia: he resided at Multan. He was killed, however, in an affair with the Tartars, leaving two sons, Kaikobad and Kaikhosru. Balaban’s second son, named Nasir Oddin, was appointed to govern the districts of Laknouti and Bengal. When, however, the heir-apparent El Khan El Shahid had been killed, Balaban appointed El Khan El Shahid’s son Kaikhosru, his successor, passing over his own son Nasir Oddin.

Balaban’s Death and the Succession Struggles

Nasir Oddin, however, had a son named Moïzz Oddin residing at the court of his grandfather at Dehli, the person who eventually became successor to Balaban. This at length came to pass on account of Giath Oddin Balaban’s dying in the night, when his own son Nasir Oddin was out of the way in the district of Laknouti. On this occasion he appointed Kaikhosru his grandson, the son of El Khan El Shahid, as already mentioned.

The king, however (or chief) of the Emirs and Nawab to the Sultan Balaban happened to have conceived a strong enmity against Kaikhosru on this account he had recourse to a stratagem, which gained him his end: it was this: He forged a letter in the name of the Emirs, stating that they had declared Moïzz Oddin son of Nassir Oddin, king. With this he goes to Kaikhosru by night, as if wishing to advise with him, and says: The Emirs have proclaimed thy uncle’s son; and I very much fear for thy safety. The reply was: What am I to do? He said, save thyself by escaping to the districts of Sindia. But, replied he, how am I to get through the gates of the city, which are already barred. The keys, answered the Emir, are here in my possession. I will open the gates for you. The young man thanked him for this, and then kissed his hand. The Emir said: Mount immediately. He accordingly did, with his nobles and slaves; and the Emir opened the gates, let them out, and immediately closed them again.

He next went to Moïzz Oddin, son of Nasir Oddin, and asked permission to enter; which being granted, he proclaimed him Emperor. “But, how is this,” replied Moïzz Oddin, “since Kaikhosru my uncle’s son was appointed successor?” The Emir told him of his stratagem, and how he had got rid of Kaikhosru. Moïzz Oddin thanked him for this, and then took him to the palace; where, sending for the rest of the Emirs and nobles, they invested him with the supreme authority during the night. In the morning this was confirmed by the people generally; and Moïzz Oddin took possession of the throne.

His father, however, was living at this time in the provinces of Bengal and Laknouti: and, when the news of his son’s being made Emperor reached him, he said: I am heir to the crown, how then can my son exercise this authority during my lifetime? He accordingly set out with his army for Dehli, in order to make war upon his son Moïzz Oddin. Moïzz Oddin too marched out with his troops to give battle to his father. They both arrived at the same time at the city of Karra, which is situated on the banks of the Ganges, took their stations on opposite sides of the river, and prepared for the onset. It was the will of divine Providence, however, to spare the blood of the faithful; and hence the heart of the father Nasir Oddin began to relent towards his son; for he said to himself, surely as long as my son is king, I shall partake of his glory. Moïzz Oddin too felt in his mind that something of submission was due to his father. Each of them, therefore, as if by instinct, left his army and rode directly into the middle of the river and met there. Here the Emperor kissed the feet of his father, and asked his forgiveness. His father replied, I give you my kingdom; and so invested him with the authority of Emperor. He then wished to retire to his districts; but his son said: Nay, but you must come with me to mine. He accordingly accompanied him to Dehli; and, entering the palace, seated his son upon the throne, and took his own station before him. This day is therefore called, the day of meeting; because they had this happy rencontre in the middle of the river, no blood being shed, and the kingdom mutually given and accepted.

After this, Nasir Oddin returned to his districts; where after two years he died, leaving a family behind him. The kingdom was thus confirmed to Moïzz Oddin, which continued for four years, during which the inhabitants may be said to have enjoyed a continual holiday. After this he was affected by a complaint, by which one of his sides became quite withered, and for which the physicians could find no remedy. At this time, his Nuwab [Governor], Jalal Oddin Firoz Shah El Khilaji, revolted, taking his station upon a high mount without the city. Moïzz Oddin sent his Emirs for the purpose of giving him battle; but they all, one after another, joined him, and proclaimed him emperor. Jalal Oddin then entered the city, and enclosing Moïzz Oddin within his palace for three days, overcame him, put him to death, and took possession of his kingdom. This Jalal Oddin was a mild and well-informed prince; he governed India for two years. He had a son and a daughter.

The Reign of Ala Oddin [Khilji]

The daughter he married to his brother’s son Ala Oddin, a daring, bold, and powerful man. His wife, however, so much harassed him, that he was obliged to complain to her father, in order to have an end put to their disputes. The uncle had given him the government of Karra and Manikbur, containing two of the most populous districts in India. Ala Oddin, however, had an eye to the kingdom. The only difficulty he had to contend with was, his want of money; for he had none, except what he got by his sword in making new conquests. Upon one of these expeditions, his horse happened to stumble against, a stone as he went along, and from this a kind of ringing noise proceeded. He immediately ordered his men to dig; and here they found an immense quantity of wealth. This he divided among his followers, and hence acquired considerable power.

It happened that his uncle undertook an expedition against him, and summoned him before him, but he refused to appear. The uncle then prepared to go to him; for he said, This young man is as my son, I will therefore go to him. The nephew accordingly met him, which happened upon the banks of the Ganges, in the very place where Moïzz Oddin and Nasir Oddin had formerly met: and, like them, each rode into the middle of the river. Ala Oddin, however, had commanded his followers, that, at the time he should embrace his uncle Jalal Oddin, they were to kill him. When, therefore, the parties met, and the nephew was in the act of embracing the uncle, the followers of the nephew killed him, which put Ala Oddin in possession of his uncle’s army, and all proclaimed him Emperor. After this he governed Hindustan for twenty years. He was just, and looked to the affairs of his subjects in person.

Now he also had a nephew named Soleiman Shah, and as he was one day engaged in the chase, this nephew conceived the intention of destroying him, just as he had of destroying his own uncle. He shot him, accordingly, with an arrow in an unguarded moment, and the uncle fell from his horse. The nephew was about to make [his way] up to him, when he was told by his slave that he need not do so, as he was quite dead. He left him, therefore, and returned to the palace, and took possession of the government. A little while after Ala Oddiin, recovering from his stupor, got up and mounted a horse, which the army perceiving joined him. He then entered the city, and besieged his nephew Soleiman Shah in the palace; who, feeling his weakness, betook himself to flight, but was taken and put to death by his uncle Ala Oddin. After this he never rode a-hunting, to divine service, or to the celebration of any public holiday.

He had five sons, the younger of whom were Shahab Oddin and Kotb Oddin: the eldest he had, during his life time, ordered to be kept in prison. When taken with his last sickness (the anger of the young man on account of his imprisonment not having abated); and when the disease was making rapid advances, he sent for this son in order to name him as his successor; but, he delaying to come in consequence of this irritation, the Mamluks, the head of whom hated this son, together with the principal Nuwab, placed the younger son Shahab Oddin upon the throne, as soon as the Emperor was dead: and the appointment was confirmed by the people. The three elder children, however, were ordered to be imprisoned and their eyes to be put out: and thus was the government established.

Upon this the Queen sent for two of the most powerful of her husband’s Mamluks, the name of one of whom was Bashir, that of the other, Mubashshir, and with tears complained of the conduct of the principal Nuwab towards her children, soliciting their assistance, and stimulating them to put the chief Nuwab to death; and affirming, that it was his intention to murder her younger son Kotb Oddin. They accordingly agreed to kill him, which they did by stratagem while he was in his house. They then brought forth Kotb Oddin to his brother Shahab Oddin, who held the reins of government. Kotb Oddin remained for some time in the situation of his Nuwab, but at length deposed his brother, and took possession of the kingdom; which he held for some time.

After this he took a journey to Dawlat Abad, between which and Dehli is a distance of forty days. The road is from first to last enclosed with willow and other trees, so that a traveller seems to be in a garden throughout all this distance. Besides, there are at the distance of every three miles the stations of the foot couriers, at which there are also inhabitants, as already mentioned. From this place to El Telingana, and El Maabar, is a distance of six months. In all these stations there is a lodging for the Emperor, with cells for his suite, and for travellers generally. There is no necessity, therefore, for a poor man’s carrying any provisions with him on this road.

When, therefore, the Sultan Kotb Oddin was on this journey, and had with him Khazir Khan, the son of his elder brother who was in prison, some of the Emirs formed a conspiracy, by which it was their intention to depose the Emperor, and to proclaim this son of his elder brother. But the Emperor discovering this, instantly put his nephew and his nephew’s father to death, as well as his other brothers, who were then confined in the fortress of Kaliyur.

This fortress is situated on the top of a high hill, and seems as if it had been cut out of the rock: opposite to it is no other mount. Within it are reservoirs filled with rain-water; and about it are numerous walls, upon which warlike engines are planted. This is their strongest fortress: beneath it, is a small town.

Ghiath Oddin Toglik Seizes Power

When, however, Kotb Oddin had killed his brothers, and so purified his kingdom that no one seemed left, to contend with him, divine Providence gave the supreme power to one of his most powerful and choice friends, namely, Nasir Oddin Khosru Khan, who killed him, and took possession of the empire: but this he held only for a short time. The reason was, that when he had taken possession of the throne, he sent dresses of honour to the governors of the several provinces; which they all put on, as a mark of obedience, if we except Toglik Shah; father of the present Emperor of Hindustan Mohammed Shah. This person was then governor of Debalbur, and would neither put on the dress, nor tender his obedience. The consequence was, an army was sent against him, which he put to flight. The Emperor then sent his brother against him: him also he routed, and put to death: and so far did matters proceed, that Toglik also slew Nasir Oddin Khosru Khan and seized his empire.

This Nasir Oddin had originated some great abominations during his reign, of which the forbidding oxen to be slaughtered is one, and which is one of the regulations of the infidel Hindoos. For among them, no one is allowed to slaughter an ox; and, in case he should do so, he is ordered to be stitched up in its skin, and to be burnt. The reason is; they so much esteem the ox that they drink its urine, both to promote prosperity and to recover health. They also daub their walls with the dung of these animals. Hence it was that Nasir Oddin became so hateful to the Mohammedans, that they stimulated Toglik Ghiath Oddin, to put him to death, and to take possession of the kingdom.

This Toglik was originally descended from the Turks who inhabit the mountains in the district of Sindia. He was very poor; but, betaking himself to the cities of these parts, he got employment in feeding cattle. After this he became a foot soldier, and then a horse soldier: in the next place, as his abilities appeared he was made a g commanding officer. After this the Emperor Kotb Oddin appointed him governor of Debalbur; and his son, who is now Emperor, keeper of the horse. Toglik was brave, warlike, honourable, and just: and, as his son was stationed at Dehli as keeper of the horse, when the father had determined to rebel, he corresponded with this son, who cajoled the Emperor Khosru Khan; sometimes, for example, appearing at his post without the city, and then returning to his father. After some days, however, he was missing till after sunset, which giving some suspicion to Nasir Oddin, he sent for him, but could not find him: on this occasion he had escaped, and taken all the best of the Emperor’s horses to his father.

The Emir of Multan, Kashlu Khan, joined Toglik in his rebellion, in order to avenge Kotb Oddin, son of Nasir Oddin, their common master. When, however, the two conspirators entered Dehli, and Nasir Oddin had betaken himself to flight with only a few Hindoo fakeers, Toglik said to Kashlu Khan: You shall be Emperor. But he refused; and Toglik took possession of the government. After this, Nasir Oddin was taken and put to death; and the kingdom was purged, and remained so for four years.

After this the Emperor sent his son, who is now Emperor, to reduce the provinces of Telinga, which are at the distance of three months from Dehli; but when he had arrived at a certain part of the way, one of the courtiers thought proper to rebel, and to possess himself (if possible) of the kingdom. For this purpose he circulated a report, that the Emperor was dead; supposing that the Emirs would now immediately proclaim him king. When they heard this, however, every one of them struck his drum, and betook himself to his own part (i.e. to rebellion): so that the prince was left with his particular friends alone. The Emirs, moreover, intended to kill him; but from this they were diverted by one of the great men of their body, whose name was Timur. The prince then fled to his father with ten of his friends, whom he styled Yaran (i.e. friends in the Persic); but, when he came to him, was immediately sent back on his journey with a large army. Upon this, the Emirs, who had intended to put him to death, fled; but some of them were taken, and put to death. Thus the matter terminated, and he returned to his father.

The father himself then undertook an expedition against the province of Laknouti, in which resided at that time the Sultan Shams Oddin son of Ghiath Oddin Balaban: to whom had fled the Emirs of Toglik, as just mentioned. About this time, however, Shams Oddin died, having first bound his son, Shahab Oddin (by contract), who accordingly took possession of the throne. His younger brother, however, Ghiath Oddin Bahadur Bura, overcame him, and seized upon the kingdom. He then killed all the rest of his brothers, except Shahab Oddin, who had been bound to mount the throne, and Nasir Oddin: for they fled to Toglik imploring assistance. He allowed them, therefore, to march with his army, in order to give battle to Ghiath Oddin. Toglik had also appointed his son Mohammed to the office of Nuwab in Dehli during his own absence on this expedition. He proceeded therefore, and gained possession of the province of Laknouti, having put Ghiath Oddin to the rout, after which, however, he took him prisoner, and carried him to Dehli.

How Mohammed Toglik came to the Throne

When he had got near to Dehli, he sent to his son Mohammed, requesting him to build him a kushka, that is, a palace, which he did, and constructed one, well built of wood, in the space of three days. But Mohammed the son made an agreement with the geometrician who planned it, that the steps leading to it should be made sufficiently broad to allow the elephants to ascend them, in order to [=for] their being presented to the Emperor Toglik. A place also was so constructed, that when the foot of the elephant should come in contact with it, the whole palace should fall down upon all who may happen to be in it. When, therefore, the Emperor arrived at his palace, he had it carpetted and furnished, and took up his residence within it.

Now, the Emperor had a second son, who was a great favourite with him. In consequence of this, the elder brother, Mohammed, very much feared lest he [=the second son] should be appointed successor to the throne. When, therefore, the different orders [of nobles], as well as those who had come to welcome the Sultan, had concluded the banquet, the elephants were presented before him: but, when the elephant’s foot came in contact with the place appointed, down came the palace upon the head of the Sultan Toglik, his favourite son, and the courtiers who were assembled before him, and all perished. Mohammed, the present Emperor, accordingly took possession of the throne, having been proclaimed by the Emirs and people, and thus was the kingdom purged of his enemies.

IBN BATUTA

The History of Delhi

Delhi is one of the greatest cities of antiquity. It was first called Indrapat* and is situated in long.* 114° 38′., lat. 28° 15′. Although some consider it as in the second climate, making the southern mountainous system begin from this region they are certainly mistaken as the latitude shows. Sultáns Kuṭbu‘ddín (1,206-10), and Shamṣu‘ddín (Altmish, 1210-35) resided in the citadel of Rajah Pithúra (Prithwi). Sulṭan Ghíyásúddín Balban erected another fort, intending it as a (royal) cemetery. He also built a handsome edifice in which if any criminal took sanctuary, he was absolved from retribution. Muizz ú‘d dín Kai Kubád (1286-9) founded another city on the banks of the Jumna called Kélúkhari. Amír Khusrau in his poem the “Ḳiránu‘s Sạdain*” eulogises this city and its palace. It is now the last resting-place of Humáyún where a new and splendid monument has been erected. Sulṭan Alá u‘d din (1295–1316) founded another city and fort called Síri. Tughlakábád is a memorial of Tughlaḳ Sháh (1321–24). His son Muḥammad (1324–51) founded another city and raised a lofty pile with a thousand columns of marble and constructed other noble edifices. Sulṭán Firóz (1351–88) gave his own name to a large town* which he founded and by a cutting from the Jumna brought its waters to flow by. He likewise built another palace at a distance of 3 kós from Fíṛózábád, named Jahánnumá (the world-view). Three subter­ranean passages were made wide enough to admit of his passing along in mounted procession with the ladies of his harem; that towards the river, 5 jaribs in length; the second towards the Jahánnumá, 2 kós, and the third to old Delhi, 3 kós. Humáyún restored the citadel of Indrapat and named it Dínpanáh (asylum of the faith). Shér Khán destroyed the Delhi of Alá u‘d dín and built a separate town. Although the monuments of these cities are themselves eloquent and teach us the highest moral lessons, yet even is this latest Delhi now for the most part in ruins. The cemeteries are, however, populous. Khwájah Kuṭb u‘d dín U´shi lies here, and Shaikh Nizám u‘d din Aulía, and Shaikh Naṣír u‘d din Maḥmúd, the Lamp of Delhi, and Malik Yár-i-Pírán, and Shaikh Ṣaláḥ, and Malik Kabír-i-Aulia, and Maulaná Muḥammad, and Háji Abdu‘l Wahháb and Shaikh Abdu‘llah Ḳuraishi, and Shaikh Shams Tark-i-Biyábáni, and Shaikh Shamsi-Autád and Amír Khusrau* with many other servants of God instructed in Divine knowledge who in this spot repose in their last sleep. Here too lie Sulṭán Shaháb u‘d dín Ghóri, and Sulṭán Shams u‘d dín, and Náṣir u‘d dín Gházi, and Ghiyás ú‘d dín, and Alá u‘d díṇ and Kuṭb u‘d dín, and Tughluḳ, and Muḥammad Aádil, and Firoz and Bahlól, and Sikandar Lodi. Many now living, likewise, have laid out pleasant spots and groves for their final resting-place—to the introspective a source of blissful ecstasy, to the wise an incentive to watchfulness.

Thanésar is accounted one of the most sacred places of pilgrimage. The Saraswati flows near it for which the Hindus have great venera­tion. Near it is a lake called Kurukshetra,* which pilgrims from distant parts come to visit and where they bathe, and bestow charitable offerings. This was the scene of the war of the Mahábhárat which took place in the latter end of the Dwápar Yug.

In the city of Hastínapúr reigned Rájá Bharata who by his justice and consideration for his people gathered a fitting reward of happiness, and his virtues and good deeds confirmed for a long period the succession in his family, and fortune favoured son after son. The eighth in lineal descent from him was Rájá Kur from whom Kuru-Kshetra received its appellation. After six intermediate progenitors, an heir was born named Vichitravirya,* who had two sons, one of whom was Dhritaráshtra. He was the father of 101 children, the eldest of whom was Rájá Duryodhana, and they are called the Kauravas. The other was Pandu. Although the first men­tioned was the elder son yet on account of his blindness, the succession fell to his brother who obtained the sovereignty. His sons are called the Pándavas. There were five, namely, Yudishtira, Bhímsena, Arjuna, Nakula and Sahadeva. On Pandu‘s death the kingdom reverted to Dhritarashtra, but although the nominal sovereignty was his, the real power was possessed by Duryodhana. Since to crush their enemies is the way of the princes of the earth, Duryodhana was ever in fear of the Pandavas and sought their destruction. When Dhritaráshtra observed the growing feud, he resolved to establish his nephews in the city of Váranávatra, and sent skilled artisans with instructions to build their residences. The workmen at the instiga­tion of Duryodhana constructed a secret chamber of lac and pitch, in order that at a fitting opportunity the Pandavas might be destroyed in a flaming conflagration. But whom the Lord defends by his protection, what avails against him the striving of the impotent? When the Pandavas accepting their exile, settled in this spot, they became aware of the design. By chance a woman with five sons dwelt hard by. The Pandavas set the house on fire and set out for the wilds with their mother, while their neighbours were consumed in the flames.

Duryodhana believing that the Pandavas were destroyed, held a festival of rejoicing. The Pandavas after many adventures came forth from the wilds to the inhabited country and settled in the city of Rampilá. In a short time, the fame of their valour, skill and open-handed munificence filled the world, but none knew their name or lineage, till Duryodhana himself awaking from his dream of security suspected that the burning of the Pandavas was a fable. After prosecuting inquiries, his suspicions were confirmed, upon which he had recourse to entreaty, and recalled them with protestations of friendship, hoping thus to secure his aim. He bestowed Delhi (Indraprastha) upon them with half his kingdom and retained Hastínapúr with the other half. Yudishthira by his prudence and good fortune aided by the divine favour rose to greatness and his administra­tion advanced his power. The Kauravas flocked to his service, and in a short space he acquired universal sway. The other brothers likewise reduced many princes to their obedience. Duryodhana was beside himself at the sight of their sovereign splendour, and the pangs of envy drove him more distraught. With deceptive intent, he held a festival and invited the Pándavas and proposed a game of chaupar, playing himself, with cogged dice. By this means he won all they possessed. The last stake was made on the condition that if the Pandavas won, they should recover all that they had lost, but if otherwise, they were to quit the royal dominions and wander in the wilds for twelve years in the garb of mendicants after which they might return to civilised life for a year, and so conduct themselves that none should know them. If this last particular were infringed, they would have to pass a similar period of twelve years in the forests. Unsuspecting foul play, their uprightness brought them to ruin. Elated by the success of his device, Duryodhana was lulled into the slumber of a false security while the Pandavas under the divine direction accomplished their part of the agreement. Duryodhana now began to treat them with severity. Much altercation followed till the Pandavas consented to accept five villages if peacefully surrendered to them. Duryodhana in his pride refused and rose in arms. The scene of the conflict was in the vicinity of Kuru-kshetra. But as the end of the fraudful is disaster, Duryodhana, and his companions were totally destroyed and Yudishthira was victorious after eighteen days of successive engagements.

Towards the close of the Dwápur Yug, 135 years before the beginning of the Kali Yug, and 4,831 years anterior to this the 40th of the Divine Era,* this event rose into fame and was left to posterity as a record of por­tentous warning.

It is said that in this mighty war, the army of the Kauravas consisted of 11 achhauhini, and that of the Pandavas of 7. An achhauhini consists of 21,870 men mounted on elephants, the same number in chariots, and 65,610* cavalry; and 109,350 infantry. Marvellous to relate but 11³ individuals of both armies survived this war. Four of the army of Duryodhana, escaping with their lives took refuge with Yudhishtira, viz., Kripácháraya Bràhman who had been preceptor to both families and was renowned for wisdom and valour; Ashwatthámáṇ who was celebrated for the same qualities; Kritvarmáṇ Yadu, a brave champion; and Saniaya who, together with his reputation for wisdom, acquired renown as the charioteer of Dhritaráshtra. On the side of the Pandavas, eight survived,* viz., the 5 brothers; Satyaki Yadu famous for his bravery and sagacity; Yuyutsa brother of Duryodhana by another mother, and Krishna. After this Yudishtira reigned supreme for 36 years, and his happy destiny and virtuous disposition discovering to him the vanity of mundane things, he sought retirement and resolutely forsook a world that oppresses the weak. Together with his brethren he chose the path of renunciation and played the last stake of his life.

This great war has been related in the Mahábhárata with numerous episodes in a hundred thousand couplets, and has been translated into Persian by command of His Majesty uuder the title of Razmnámah (History of the War). It is set forth in eighteen Parbh or books. The first part is an account of the Kauravas and Pandavas and a list of contents. The second; Yudishtira sends his brethren to conquest—his supreme monarchy —the gambling feast held by the Kauravas, &c. Third, the depar­ture of the Pandavas into the solitude of their exile and other events. Fourth, the coming of the Pandavas from the wilds to the city of Viráta and remaining unknown. Fifth, the Pandavas discover themselves; the media­tion of Krishna and his rejection; the gathering at Kuru-kshetra and disposition of the armies. Sixth, the opening of the combat, the wounding of Bhíshma, the slaughter of many of the sons of Dhritaráshtra, and the events of the ten days’ engagement. Seventh, the council of war held by Duryodhana; the appointment of Drona* to the general command, his death and other events during five days. Eighth, description of the two days’ battle; Duryodhana names Karna to the command, his exploits—the flight of Yudishtira before him—the death of Karna at the hand of Arjuna on the second day. Ninth, Shalya is appointed general on account of his heroism—his death—Duryodhana conceals himself in a tank—his end and that of many champions. Tenth, the conclusion of the war, the coming of Kritvarmáṇ, Ashwatthámáṇ, and Kripacháraya to Duryodhana on the field of battle while still breathing and his advice of a night attack &c. Eleventh, the lamentations of the women on both sides—Gándhári mother of Duryodhana curses Krishna. Twelfth, account of Yudishtira after the victory—his desire to resign his kingdom. Byás and Krishna comfort him by their counsel. Bhíshma delivers many admirable and instructive maxims setting forth the duties of sovereign administration. Thirteenth, the advice tendered by Bhíshma. In my judgment, the 12th and 13th books should be comprised in one as they both contain the counsels of Bhíshma, and the 9th divided into two, the one dealing with the episode of Shalya and the other with the death of Yudishtira. Fourteenth, the great horse-sacrifice (ashwa-medh). Fifteenth, the retirement to a hermi­tage of Dhritrarástra, Gándhári, and Kunti mother of Yudishtira. Sixteenth, the destruction of the Yadu tribe. Seventeenth, Rája Yudishtira retires with his brethren who all perish in a snow-drift. Eighteenth, Yudishtira in his own body mounts to the upper world; the dissolution of the mortal remains of his brethren. The conclusion called Harbans, contains the history of the Yadus.

In this work, although there are numerous extravagant tales and fictions of the imagination, yet it affords many instructive moral observa­tions, and is an ample record of felicitous experience.

Twenty princes reigned 437 years 1 month 28 days.*

	Ys.	M.	D.
Anangpál, Toṇwar (Tuar or Tenore of U. T.)	18	0	0
Básdeva	19	1	18
Ghangnu (var. Khanku, Khankór, Kankeo, Kanakpál Gangu.	21	3	28
Pirthímal (var. Pirthipál)	19	6	19
Jaideva	20	7	28
Nirpál (var. Hirpál)	14	4	9
Adrah, (var. Andiraj and 26-8-15)	26	7	11
Bichhráj	21	2	13
Bík, (Anekpál, Anakpál)	22	3	16
Raghupál	21	6	5
Nekpál (Rekhpál)	20	4	4
Gopál	18	3	15
Sulakhan	25	2	2
Jaipál	16	4	13
Kaṇwarpál	29	9	11
Anekpál	29	6	18
Bijaipál, (var. Tajpál)	24	1	6
Mahípál (var. Muhetsál)	25	2	13
Aknépál	21	2	15
Pirthíraj	22	3	16

II.
Seven princes reigned 95*
years and 7 months.

	Ys.	M.	D.
Bíldeva (Baldeva) Chauhán	6	1	4
Amr Gangú	5	2	5
Khirpál	20	1	5
Súmér	7	4	2
Jáhir	4	4	8
Nágdeva	3	1	5
Pithaura (Prithwi Ráe)	49	5	1

III.

Eleven princes of the Ghori dynasty reigned 96 years 6 months and 20* days.

A. H.	A. D.
588	1192	Sulṭán Mụizzu’ddin* Muḥammad Sám Ghori	14	0	0
602	1206	” Ḳubu’ddín Eibak	4	0	0
607	1210	” Arám Sháh, his son	1	0	0
607	1210	” Shamsu’ddín Altmish	26	0	0
633	1235	” Ruknu’ddín Firóz Sháh, his son	0	6	28
634	1236	” Razíah, his sister,	3	6	6
637	1239	” Muizzu’ddín Bahrám Sháh, his brother	2	1	15
640	1242	” Aláu’ddín Masạúd Sháh, his nephew	4	1	1
643	1245	” Náṣiru’ddín Maḥmúd Sháh, his uncle	19	3	0
664	1265	” Ghiyáṣu’ddín Balban	20	and some months.
685	1286	” Muizzu’ddín Kaikubád, his grandson	3	Do.

IV.

Thirteen princes of the Khilji dynasty reigned 129 years 10 months and 19 days.

688	1289	Sulṭan Jalálu’ddín Khilji	7,	— some months
695	1295	Sulṭán Aláu’ddín Khilji his nephew	20,	some months.
716	1316	” Shahábu’ddín Omar, his son	0	3	some days.
717	1317	” Ḳuṭbu’ddín Mubárak Sháh, his elder brother	14*	4	0
721	1321	” Náṣiru’ddín Khusrau Khán,	0	6	0
721	1321	” Ghiyáṣu’ddín Tughlaḳ Sháh,	4,	some months.
725	1324	” Muḥammad, his son,	27	0	0
752	1351	” Firóz Sháh, son of his pater­nal uncle,	38	some months.
790	1388	” Tughlaḳ Sháh, his grandson,	0	5	3*
791	1389	” Abu Bakr Sháh, son of his paternal uncle,	1	6	0
793	1391	” Muḥammad Sháh, his pater­nal uncle,	6*	7	0
796	1393	” Ala’uddín Sikandar, his son,	0	1	11
796	1393	” Maḥmúd, his brother,	20	2	0

V.

817	1414	Khizr Khán* of the Sayyid Dynasty,	7	2	2
824	1421	Mubárak Sháh, ”	13	3	16
837	1433	Muḥammad Sháh, ”	10,	some months.
850	1446	Sulṭán Aláu’ddín Aálam Sháh,	7	do.
854	1450	” Behlól Lodi,	38	8	8
894	1488	” Sikandar, his son,	28	5	0
923	1517	” Ibrahím, his son,	7,	some months.
		” Báber,	5	0	0
		” Humayún,	9	8	1
947	1540	” Shér Khán Súr,	5	0	0
952	1545	” Salím Khán, his son,	8	and odd.
960	1552	Sulṭán Múbáriz Khán Adali.
961	1553	” Ibrahím,		some months.
962	1554	” Sikandar,	ditto.
		” Humáyún,	1	3	0

In the year 429 of the era of Bikramájít (A. D. 372) Anangpál* of the Toṇwar tribe reigned with justice and founded Delhi. In the year 848 of the same luni-solar era (A. D. 791) in the vicinity of that renowned city, a hotly contested battle was fought between Prithiráj Toṇwar and Bíldeva Chauhán, and the sovereignty was transferred to this latter tribe. During the reign of Rájá Pithaura (Prithwi Rájá) Sulṭán Mụizzu’ddín Sám made several incursions into Hindustán without any material success. The Hindu chronicles narrate that the Rájá engaged and defeated the Sulṭán* in seven pitched battles. In the year 588 A. H. (A. D. 1192,) an eighth engagement took place near Thánésar and the Rájá was taken prisoner. One hundred renowned champions (it is related) were among his special retainers. They were severally called Sámant* and their extraordinary exploits cannot be expressed in language nor reconciled to experience or reason. It is said that at this battle none of these champions was present, and that the Rájá kept to his palace in selfish indulgence, passing his time in unseemly pleasure, heedless of the administration of the state and of the welfare of his troops.

The story runs that Rájá Jaichand Raṭhór, who held the supremacy of Hindustán was at this time ruling at Kanauj, and the other Rájás to some extent acknowledged his authority and he himself was so liberal-minded that many natives of Irán and Turán were engaged in his service. He announced his intention of celebrating the great sacrifice symbolic of paramount supremacy and set about its preparations. One of its conditions is that all menial service should be performed by princes alone, and that even the duties of the royal scullery and the kindling of fires are directly a part of their office. He likewise promised to bestow his beautiful daughter on the bravest of the assembled chivalry. Rájá Pithaura had resolved to attend the festival, but a chance speech of some courtier that while the Chauhán sovereignty existed, the great sacrifice could not legitimately be performed by the Raṭhór chief, inflamed his ancestral pride and he held back. Rájá Jaichand proposed to lead an army against him, but his counsellors representing the duration of the war and the approach of the appointed assembly, dissuaded him from the enterprise. To carry out the integrity of the festival, a statue of Rájá Pithaura was made in gold and placed in the office of porter at the royal gates. Roused to indignation at this news, Rájá Pithaura set out in disguise accompanied by 500 picked warriors and suddenly appeared at the gathering and carry­ing off the image, he put a great number to the sword and hastily returned. The daughter of Jaichand, who was betrothed to another prince, hearing of this adventurous deed, fell in love with Pithaura and refused her suitor. Her father, wroth at her conduct, expelled her from her chamber in the palace and assigned her a separate dwelling. Pithaura, distracted at the news, returned with a determination to espouse her, and it was arranged that Chándá a bard, a rival in skill of Babylonian* minstrelsy, should proceed to the court of Jaichand on the pretence of chanting his praises, while the Rájá himself with a body of chosen followers should accompany him as attendants. Love transformed the intention into act, and by this ingenious device and the spell of valour, he carried off his heart’s desire, and after prodigies of bravery and heroism reached his own kingdom. The hundred Sámants (above mentioned) accompanied him under various disguises. One after the other they covered his retreat and defeated their pursuers. Gobind Ráe Gehlót made the first stand and bravely fighting, fell. Seven thousand of the enemy sank engulfed in death before him. Next Narsingh Deva, Chándá, Pundír, and Sárdhól* Solanki, and Pálhan Deva Kachhwáhah with his two brothers, during the first day’s action, after performing feats of astonishing heroism sold their lives dearly, and all these heroes perished in the retreat.

The Rájá, with the bard Chándá and two of his brothers, brought his bride to Delhi amid the admiration of a wondering world.

Unfortunately the prince was all engrossed by his affection for his beautiful wife and neglected all other affairs. After a year had thus passed, Sulṭán Shahábu’ddín by reason of the above events, formed an alliance with Rájá Jaichand, and assembling an army, invaded the country and captured many places. But no one dared even to represent, not to say, remedy this state of affairs. At last, the principal nobles meeting together, introduced Chándá through the seven gates of the palace, who entering the women’s apartments, by his representations somewhat disturbed the Rájá’s mind. But in the pride of his former victories, he marched to battle with but a small army. As his brave champions were now no more, his kingdom fallen from its ancient renown, and Jaichand his former ally, reversing his past policy, in league with the enemy, the Rájá in this contest was taken prisoner and carried by the Sulṭán to Ghazni. Chándá in his fidelity and loyalty hastened to Ghazni, entered the Sulṭán’s service and gained his favour. By his address, he discovered the Rájá and comforted him in his prison. He proposed that he should praise his dexterity with the bow to the Sulṭán who would desire to wit­ness it, and that then he might use his opportunity. The proposal was carried out and the Rájá pierced the Sulṭán with an arrow. His retainers fell upon the Rájá and Chándá and cut them to pieces.

The Persian historians give a different account and state that the Rájá was killed in battle.

Fate discloses many such events from its treasure-house of wonders. But where—and blessed is he—who will take warning thereby and act on the lesson?

When the Chauhán dynasty fell, the choicest portion of Hindustán passed into the hands of Sulṭán Mụizzu’ddín Ghori. Leaving Malik Ḳuṭbu’ddín (Eibak) who was one of his slaves, at the village Guhrám,* he himself returned to Ghazni, laying waste the hilly country on his northern march. Ḳuṭbu’ddín in the same year possessed himself of Delhi and many other places and followed up his successes with remarkable ability. On the death of Mụizzu’ddín, Ghiyáṣu’ddín Maḥmúd son of Ghiyáṣu’ddín Muḥammad sent from Fírózkoh (his capital) the umbrella and insignia of royalty to Malik Ḳuṭbu’ddín. Ḳuṭbu’ddín was enthroned at Lahore and exalted his reputation by his justice, munificence and valour. He lost his life while playing at chaugán.*

The nobles raised his son Arám Sháh to the throne, but a strong faction set up Malik Altmish, who had been a purchased slave, and was the son-in-law and adopted heir of Ḳuṭbu’ddín. Arám Sháh was defeated and retired into obscurity, and Altmish assumed the title of Shamsu’ddín. It is said that his father was chief of some of the Turkish tribes. His brethren and cousins distracted by envy, sold, like Joseph, this nursling of intelligence, into slavery. Through the vicissitudes of fortune, he had various changes of masters until a merchant brought him to Ghazni. Sulṭán Mụizzu’ddín Sám proposed to purchase him, but his owner chaffered for his value and placed an exorbitant price on him. The Sulṭán enraged, forbade any one to purchase him. Ḳuṭbu’ddín on his return to Ghazni after the conquest of Gujarát, having obtained permission, bought him for a large sum and adopted him as a son. Khwájah Ḳuṭbu’ddín U´shi* was his contemporary and edified the world by his outward demeanour and the sanctity of his interior life. When Altmish died, his son (Ruknu’ddín Fíróz Sháh) succeeded him who regarded wealth as a means of self-indul­gence and thought little of winning the affections of his people. He made over the control of affairs to his mother Sháh Turkán. The nobles withdrawing their allegiance raised Razíah the daughter of Sulṭán Shamsu’ddín to the throne. The Sulṭán himself had previously made her his heir. Some of his courtiers asked him the reason of his doing so while he had sons still living. He replied that his sons, addicted to drinking were unfitted for the dignity. During the reign of Mụizu’ddin Bahrám Sháh, the Mughal troops devastated Lahore. A disloyal faction imprisoned the king and put him to death. In the reign of Sulṭán Aláu’ddín Masạúd Sháh occurred an eruption of the Mughals into Bengal, entering by way of China or Tibet, but his troops defeated them. Another body advanced from Turkishtán to U´ch. The Sulṭán set out to engage them, but on reach­ing the banks of the Biáh, intelligence reached him that the enemy had retreated. He returned to Delhi and there affected the company of low and base flatterers and ended his days in prison.

Náṣiru’ddin Maḥmúd ruled with capacity and munificence. In his time also, the Mughals entered the Panjáb but retreated on hearing of his approach.

The “Tabaḳát i Náṣiri”* takes its name from him. He had many excellent qualities. Ghiyaṣu’ddín Balban who had been the slave and son-in-law of his father, he raised to the rank of chief minister and gave him the title of Ulugh* Khán. This minister filled his high office worthily and sought the divine favour in watchfulness over his people.

Náṣiru’ddín dying without children, the faithful minister was raised to the sovereignty. Clemency and solid gravity of character added fresh lustre to his dignity, and far from spending his precious hours in unworthy pursuits, he gladdened his kingdom by his appreciation of merit, his knowledge of men and his devotion to God. Those of ill repute and the wicked were banished into obscurity, and the good happily prospered under his encouragement. He conferred the government of the Panjáb on his eldest son Muḥammad, commonly known as Khán i Shahíd,* through whose valour and vigilance the province rested in security. Mír Khusrau and Mír Hasan were in his suite. He was returning from a visit to his father unprepared for hostilities, when he encountered some Mughal troops between Dípálpúr and Lahor and lost his life in the action. Mír Khusrau was taken prisoner but contrived to escape. The province of Bengal had been bestowed by Ghiyáṣu’ddín on his youngest son Bughra Khán.

On the death of Ghiyáṣu’ddín, the nobles despatched Kai Khusrau the son of Khán i Shahíd, who had been nominated heir, to (his father’s government of) Multán, and bestowed the title of Sulṭán Mụizzu’ddín Kaikubád on the son of Bughra Khán who thus acquired the sovereignty of Delhi. His father in Bengal, assuming the title of Náṣiru’ddín marched to Delhi whence Kaikubád advanced with a force to encounter him. The armies met on the banks of the Sarjú (Gogra) near the town of Ajodhya, and through the conspiracy of disloyal and evil counsellors, the father after the interview returned to Bengal and the supreme sovereignty rested with the son. It is strange that Amír Khusrau should have chosen such a subject as this interview for encomium in his poem the Kirán u‘s Sạdain. The fortunes of this thankless unfilial son through his insobriety fell into decay. A faction set up his son, under the title of Shamsu’ddín to remedy the disorder, and the body of the wretched Kai­kubád was flung into the waters of the Jumna. Shamsu’ddín was set aside and the sovereignty, by assent of the ministers, conferred on the Khiljis.

Jalálu’ddín who was paymaster of the Imperial forces, ascended the throne and by his simplicity of character lent no favour to the designs of the factious. His nephew Malik Aláu’ddín who had been brought up under his care, went from Karrah to the Deccan and having amassed great booty was inflated by its possession and proved rebellious. The Sulṭán by the persuasion of intriguers advanced from Delhi to Karrah, where the traitor slew him and assumed the title of Sulṭán Aláu’ddín. Thus by a marvel of Fate did the empire devolve on this miscreant, yet he accom­plished some excellent reforms. On several occasions he encountered and defeated the Mughals. Mír Khusrau dedicated to him his Khamsah* and the story of Dewal* Ráni to his son Khizr Khán. Unfortunately he aban­doned his usual prudence and fell under the influence of a eunuch (Káfúr) on whom he conferred the conduct of the administration. Through the sugges­tions of that wretch, his three sons Khizr Khán, Shádi Khán and Mubárak Khán were imprisoned, and on his own death, by the same instrumentality the youngest son was raised to the throne under the title of Shahábu´ddín. He destroyed the sight of two of his brothers, but Mubárak Khán providentially escaped. A few days later the wretch (Káfúr) was himself assassinated and Mubárak Khán who was in prison became chief minister.

Subsequently he deposed his younger brother, and assumed the title of Sulṭán Ḳuṭbu’ddín. He reduced Gujarát and the Deccan. Through his incapacity and licentious disposition he chose a favourite of the lower orders named Hasan for the comeliness of his person, and bestowed on him the title of Khusrau Khán. Although the faithful ministers of the Crown represented the man’s unworthiness and infamy, the king regarded their honest advice as the suggestions of envy, till Khusrau Khán, plotting secretly, dared to assassinate his master and assumed the sovereignty under the title of Náṣiru’ddín. He put to death the surviving members of the family of Aláu’ddín and perpetrated the greatest cruelties. Malik Gházi who was one of Aláu’ddin’s chief nobles, defeated and slew him and with the concurrence of the nobles, ascended the throne with the title of Sulṭán Ghiyáṣu’ddín Tughlaḳ Sháh. After settling the affairs of Bengal, he returned to Delhi. His son Muḥammad Khán erected a pavilion at the distance of 3 kós from Delhi, in the space of three days and with much entreaty invited the king to enter it. The roof of the building fell in and the king perished in the ruins. Although (Ziáu’ddín) Barni* endeavours to substantiate the innocence of Muḥammad Khán, the haste with which the pavilion was erected, and the eagerness to entertain the king therein, have all the appearance of guilty design.

When Sulṭán Muḥammad died, Fíróz the son of (Sálár) Rajab his paternal uncle was, according to the will of Muḥammad, raised to the throne. He ruled with capacity and prudence and left many useful works as memorials of his reign. At his death anarchy to some extent prevailed in the empire. A faction set up his grandson (Ghiyáṣu’ddín) Tughlaḳ Sháh (II) but in a short space he was sent to his last sleep by the hands of traitors and Abu Bakr* another grandson succeeded him.

In the reign of Sulṭán Maḥmúd, the direction of affairs devolved on Mallú Khán who received the title of Iḳbál Khán, but his incapacity and ill-fortune were unequal to the burden of state guidance. Internal dis­orders arose. A grandson of Firóz Sháh was acknowledged by some, under the title of Naṣrat Sháh and increased the anarchy. Constant struggles took place in the vicinity of Delhi till in the year 801 A. H. (A. D. 1398) Timúr invaded the country. Sulṭán Maḥmúd fled to Gujarát and every competitor for power was crushed.

When Timúr was on his return march, he left Khizr Khán, whom he had met during this invasion, in the government of Multán and Dípálpúr. For two months Delhi was a waste. Naṣrat Sháh who had fled into the Doáb, took possession of the throne. Iḳbál Khán then marched on Delhi and seized it and the other fled to Mewát. Maḥmúd Khán now came from Gujarát and Iḳbál Khán feigned acceptance of his service. One night the Sulṭán, in desperation of his affairs departed alone to the court of Sulṭán Ibrahím of the Sharḳi dynasty (of Jaunpúr) but met with no encourage­ment nor assistance. He was compelled therefore to return and Iḳbál Khán now opposed him but without success, and subsequently was taken prisoner in an action against Khizr Khán and was slain. Sulṭán Maḥmúd now took possession of Delhi, and was for some time occupied in hostilities, till he was carried off by an illness, and the Khilji dynasty terminated with him.

For a short period allegiance was paid to Daulat Khán (Lodi) Kháṣah Khail, till Khizr Khán marched from Multán and took possession of Delhi. Malik Mardán Daulat Khán, one of the nobles of the Court of Sulṭán Fíróz, had adopted Sulaimán the father of Khizr Khán as his son who subsequently, in default of recognised heirs, succeeded to his govern­ment. * Khizr Khán in gratitude (to Timúr) did not* assume the regal title but styled his Court “The Sublime Standards,” and adorned the Khutbah with the name of that illustrious monarch and afterwards with that of Mírzá Sháh Rukh, but it concluded with a prayer for himself. His son Mubárak Sháh succeeded him in accordance with his will. Sulṭán Ibrahím Sharḳi and Hoshang (of Málwah) being engaged in hostilities, Mubárak intended an attack on Kálpi and the adjacent territories, but he was perfidiously set upon by a band of traitors and slain.* Muḥammad Sháh, who according to some was the son of Faríd the son of Khizr Khán, while another account makes him the son of Mubárak, was raised to the throne. Sulṭán Aláu’ddín (his son and successor) possessed no share of rectitude and abandoned himself to licentious gratification. Bahlól (Lodi) now aspired to greatness. He was the nephew of Sulṭán Sháh Lódi of the Sháhú Khél* tribe (of Afgháns). His father Bahrám in the time of Sulṭán Maḥmúd, came with five sons from the borders of Balót to Mul­tán and subsisted with some difficulty* by traffic. Sulṭán Sháh* obtained service under Khizr Khán. He received the title of Islám Khán, and the revenues of Sirhind were assigned to him. Bahlól, the son of his nephew on his brother’s side was prospering ill in Sirhind, but was received into favour by him and adopted as a son. Bahlól was born in Multán and during the month in which his birth was expected, a beam of the house fell and killed his mother. He was extracted by the Cæsarean operation and his destiny proved fortunate. Although he allowed his sovereign (Aláu’ddín) who lived in retirement (at Badáoṇ) to retain nominal power, he boldly assumed the supreme authority.* His reign showed some capacity and his conduct was marked by intelligence and recognition of merit. He was carried off by an illness in his 80th year. It is said that he once happened to meet with a darvesh, having at the time with him but a trifling sum of money. The spiritually enlightened recluse called out, “Who will buy the kingdom of Delhi for such a sum of money?” His companions laughed in mockery at the man, but Bahlól frankly gave him all he had, and paid him reverence and eventually fulfilled the prediction.* He carried on wars with the Sharḳi kings which continued with varying successes, until he took Jaunpúr and this dynasty was overthrown. He left his son, Bárbak at Jaunpúr and returned to Delhi. As he was return­ing to Delhi from an expedition against Gwalior he died near the town of Saketh.* His son Nizám Khán with the concurrence of the nobles, assumed the sovereignty and was styled Sulṭán Sikandar. He ruled with sagacity and appreciation of character and transferred the capital to Agra In the year A. H. 911 (A. D. 1505), a great earthquake occurred and many lofty buildings were levelled. Sikandar was of comely person and mild disposition and popular from his liberality and open-handedness.

On his death, his son Sulṭán Ibrahím ascended the throne of Delhi and his authority was recognised as far as the confines of Jaunpúr, the nobles conferring upon Jalál Khán another son of Sikandar’s, the sovereignty of Jaunpúr. Dissensions followed between the brothers, and Jalál Khán abandoned his government and took refuge with the governor of Gwalior but meeting with no success, fled to the court of Sulṭán Maḥmúd of Málwah, and succeeding as little there, he set out for Gondwánah. There the royal partisans* seized him and carried him to the king by whom he was put to death. During his reign various chiefs revolted, such as Daryá Khán Loháni viceroy of Behár, and his son Bahádur Khán had the Khutbah read and the coin minted in his own name. Daulat Khán Lodi fled to Kabul and sought protection at the court of Baber, whom he led to the conquest of Hindustán while affairs resulted in a prosperous issue.

ABUL FAZL’S AIN-I-AKBARI

The Legend of Mihirakula (2)

288. His (Hiranyaksa’s) son Hiranyakula, the founder of Hiranyotsa, ruled for sixty years, and the son of the latter, Vasukula, also for sixty years.
289. Then his son Mihirakula, a man of violent acts and resembling Kala (Death), ruled in the land which was overrun by hordes of Mlecchas.
290. In him the northern region brought forth, as it were, another god of death, bent in rivalry to surpass the southern region which has Yama [as its
     guardian],
291. The people knew his approach by noticing the vultures, crows and other [birds] which were flying ahead eager to feed on those who were being slain within his armies’ [reach].
292. This royal Vetala was day and night surrounded by thousands of murdered human beings, even in his pleasure-houses.
293. This terrible enemy of mankind had no pity for children, no compassion for women, no respect for the aged.
294. When he once noticed that the breasts of his queen who was wearing a jacket made of cloth from Simhala (Ceylon) were marked with golden footprints,
     he flamed up in anger.
295. When told on inquiry by the chamberlain that the cloth made in Simhala was marked with the stamp of the king’s foot, he thereupon set out on an
     expedition.
296. The southern ocean when it was swelled by the streams of the juice flowing from the temples of his war-elephants, showed a desire of embracing (extending to) the Yamuna.
297. At last he removed in violent onslaught the king of Simhala [from his throne], and at the same time [from his own heart] the wrath which had arisen
     from the sight of his queen touched by the foot [of that king].
298. When the demons from the palaces of Lanka saw his army in the distance, they feared another attack of Raghava (Rama) and fell to trembling.
299. After this [king] of mighty power had installed there another ruler, he brought away [from there] the cloth called by the name of Yamusadeva which was
     stamped with an image of the sun.
300. On his return he scattered the Cola, Karnata, Lata and other kings as an elephant in rut [scatters the other] elephants by his mere odour.
301. When these kings returned on his departure, their cities announced to them their capture by the broken girdle of their battlements.
302. When on reaching the ‘Gate (dvara) of Kasmir’ he heard the terrified cry of an elephant which had fallen over a precipice, he was thrilled with delight.
303. The perverse-minded king was in raptures with joy over this sound, and had then a hundred other elephants rolled down by force.
304. As the touch of wicked men defiles the body, so the relation [of their deeds] defiles the speech. Therefore yet other inhuman acts of his are not narrated [by me].
305. Who can understand the conduct of men who do astonishing acts and are [withal] of a low mind? Since even he took to piety for the sake of collecting
     religious merits.
306. Thus, evil-minded as he was, he founded at Srinagari the [shrine of Siva] Mihiresvara, and in Holada the large town called Mihirapura.
307. Brahmans from Gandhara, resembling himself in their habits and verily themselves the lowest of the twice-born, accepted Agraharas from him.
308. The gathering of the clouds pleases the peacocks though it spreads darkness, while the wild goose is pleased by the breaking up of the clouds which brings clearness. From the mutual regard which the giver and recipient [of a gift] show for each other, there appears in the highest degree a resemblance of tastes.
309. After ruling the land for seventy years this terror of the earth became afflicted in his body with many diseases, and immolated himself in the flames.
310. When he sacrificed his own body there issued from the sky a voice which declared: “ This destroyer of three crores [of human beings] has attained
     salvation, since he has shown no mercy for his own person either.”
311. In the opinion of those who report this, he figures as a liberal patron who has made amends for his cruelties by gifts of Agraharas and similar deeds.

312-316. Some excuse the cruelty of this lion among men by [referring to] a tenacious popular tradition, which maintains: “ After killing the inhabitants of Aryadesa he performed a terrible penance, and re-established pious observances in this land which, overrun by impure Daradas, Bhauttas and Mlecchas, had fallen off from the sacred law. When determined to burn himself in the flames he offered an atonement. It was on this account that he bestowed a thousand Agraharas on Brahmans from the Gandhara-land at Vijayesvara. Then finally he bravely gave up his body to the flames on an iron board which was studded with razors, swords, knives and other [sharp instruments].”

317. Others have declared that his above described acts were intended for the destruction of the Khasas, who had obtained predominance when the city [of
     Nara] had been burned through the wrath of the Naga.
318. When he was diverting the river called Candrakulya, a rock in the middle which could not be moved, impeded the work.
319. Then the king performed a penance, and was told by the gods in a dream that a powerful Yaksa, who observed the vow of chastity, lived in that
     rock.
320. If a chaste woman were to touch it, he could not cause [further] obstruction. Hence on the following day the king had that what the dream had
     revealed to him, tried at the rock.
321. The attempts of ever so many women of good birth having failed, the mighty rock then moved when touched by a potter’s wife named Candravati.
322. Thereupon the king in his anger over this depravity slaughtered three crores of women of respectable birth, together with their husbands, brothers
     and sons.
323. Such is the account as current in the tradition of others. But, in truth, the destruction of living beings, even if it has some reason, is a misdeed of the gravest kind.
324. That a king of such wickedness was not killed by a rising of his subjects, can only be due to his having been protected by the gods who caused him to act in this manner.
325. When he had at last found his death through the superior effect of his subjects’ merit, his virtuous son Baka was crowned by the citizens.

RAJATARANGINI, 1

Asokacarita (4) | The Legend of Emperor Asoka (Theravadin Records)

Kings of Magadha

Bimbisara and the prince Siddhattha were friends, and friends likewise were the fathers of both. The Bodhisatta was five years older than Bimbisara; twenty-nine years old was he when he left (his father’s) house. When he had striven six years and thereafter had attained to wisdom, he, being thirty-five years old, visited Bimbisära. The virtuous Bimbisära was fifteen years old when he was anointed king by his own father, and when sixteen years had gone by since his coming to the throne, the Master preached his doctrine. Two and fifty years he reigned; fifteen years of his reign passed before the meeting with the Conqueror, and yet thirtyseven years (of his reign) followed in the lifetime of the Tathagata.

Bimbisara’s son, the foolish Ajatasattu, reigned thirty-two years after he, the traitor, had slain (his father). In the eighth year of Ajatasattu the Sage entered into nibbana and thereafter did he, Ajãtasattu, reign yet twenty-four years.

[…]

WHEN Ajatasattu’s son Udayabhaddaka had slain him he, the traitor, reigned sixteen years. Udayabhaddaka’s son Anuruddhaka slew (his father) and Anuruddha’s son named Muia did likewise. Traitors and fools, these (sons) reigned over the kingdom; in the reign of these two (kings) eight years elapsed. Munia’s son Nagadasaka slew his father and then did the evildoer reign twenty-four years.

Then were the citizens wroth, saying: `This is a dynasty of parricides,’ and when they had banished the king Nagadasaka they met together and (since) the minister known by the name Susunaga was proved to be worthy, they anointed him king, mindful of the good of all. He reigned as king eighteen years. His son Kalasoka reigned twenty-eight years. At the end of the tenth year of Kalasoka’s reign a century had gone by since the parinibbana of the Sambuddha.

[…]

Consecration of the pious Asoka

The sons of Kalasoka were ten brothers, twenty-two years did they reign. Afterwards, the nine Nandas were kings in succession; they too reigned twenty-two years.

Then did the brahman Canakka anoint a glorious youth, known by the name Candagutta, as king over all Jambudipa, born of a noble clan, the Moriyas, when, filled with bitter hate, he had slain the ninth (Nanda) Dhanananda.

Twenty-four years he reigned, and his son Bindusära reigned twenty-eight. A hundred glorious sons and one had Bindusara; Asoka stood high above them all in valour, splendour, might, and wondrous powers. He, when he had slain his ninety-nine brothers born of different mothers, won the undivided sovereignty over all Jambudipa. Be it known, that two hundred and eighteen years had passed from the nibana of the Master unto Asoka’s consecration.

Four years after the famous (Asoka) had won for himself the undivided sovereignty he consecrated himself as king in the city Pataliputta. Straightway after his consecration his command spread so far as a yojana (upward) into the air and downward into the (depths of the) earth.’

Day by day did the devas bring eight men’s loads of water of (the lake) Anotatta; the king dealt it out to his people. From the Himalaya did the devas bring for cleansing the teeth twigs of naga-creeper, enough for many thousands, healthful fruits, myrobalan and terminalia and mangofruits from the same place, perfect in colour, smell, and taste. The spirits of the air brought garments of five colours, and yellow stuff for napkins, and also celestial drink from the Chaddanta-lake. Out of the naga-kingdom the nagas (brought) stuff, coloured like the jasmine-blossom and without a seam, and celestial lotus-flowers and collyrium and unguents; parrots brought daily from the Chaddanta-lake ninety thousand waggon-loads of rice. Mice converted this rice, unbroken, into grains without husk or powder, and therewith was meal provided for the royal family. Perpetually did honey-bees prepare honey for him, and in the forges bears swung the hammers. Karavika-birds, graceful and sweet of voice, came and made delightful music for the king. And being consecrated king, Asoka raised his youngest brother Tissa, son of his own-mother, to the office of vice-regent.

Here ends the Consecration of the pious Asoka.

Visit of the samanera Nigrodha

(Asoka’s) father had shown hospitality to sixty thousand brahmans, versed in the Brahma-doctrine, and in like manner he himself nourished them for three years. But when he saw their want of self-control at the distribution of food he commanded his ministers saying: (hereafter) I will give according to my choice.’ The shrewd (king) bade (them) bring the followers of the different schools into his presence, tested them in an assembly, and gave them to eat, and sent them thence when he had entertained them. As he once, standing at the window, saw a peaceful ascetic, the samanera Nigrodha, passing along the street, he felt kindly toward him. The youth was the son of prince Sumana, the eldest brother of all the sdns of Bindusara.

When Bindusära had fallen sick Asoka left the government of Ujjeni conferred on him by his father, and came to Pupphapura, and when he had made himself master of the city, after his father’s death, he caused his eldest brother to be slain and took on himself the sovereignty in the splendid city.

The consort of prince Sumana, who bore the same name (Sumana), being with child, fled straightway by the east gate and went to a candala village, and there the guardian god of a nigrodha-tree called her by her name, built a hut and gave it to her. And as, that very day, she bore a beautiful boy, she gave to her son the name Nigrodha, enjoying the protection of the guardian god. When the headman of the candälas saw (the mother), he looked on her as his own wife, and kept her seven years with honour. Then, as the thera Mahavaruna saw that the boy bore the signs of his destiny, the arahant questioned his mother and ordained him, and even in the room where they shaved him. He attained to the state of arahant. Going thence to visit his royal mother, he entered the splendid city by the south gate, and following the road that led to that village, he passed (on his way) the king’s court. Well pleased was the king by his grave bearing, but kindly feeling arose in him also by reason of a former life lived together.

Now once, in time past, there were three brothers, traders in honey; one was used to sell the honey, two to get the honey. A certain paecekabuddha was sick of a wound; and another paccekabuddha, who, for his sake, wished for honey, came even then to the city on his usual way for seeking alms. A maiden, who was going for water to the river-bank, saw him. When she knew, from questioning him, that he wished for honey, she pointed with hand outstretched and said:

‘Yonder is a honey-store, sir, go thither.’

The trader, with believing heart, gave to the buddha who came there a bowlful of honey, so that it ran over the edge. As he saw the honey filling (the bowl) and flowing over the edge, and streaming down to the ground, he, full of faith, wished: ‘May I, for this gift, come by the undivided sovereignty of Jambudipa, and may my command reach forth a yojana (upward) into the air and (downward) under the earth. To his brothers as they came, he said: ‘To a man of such and such a kind have I given honey; agree thereto since the honey is yours also.’ The eldest brother said grudgingly:

‘It was surely a candala, for the candalas ever clothe themselves in yellow garments.’ The second said: ‘Away with thy paccekabuddha over the sea!’ But when they heard his promise to let them participate of the reward, they gave their sanction. Then the (maid who) had pointed out the store wished that she might become the Toyal spouse of the (first), and (desired) a lovely form with limbs of perfect outline.’

Asoka was he who gave the honey, the queen Asamdhimitta was the maid, Nigrodha he who uttered the word ‘candala’, Tissa he who had wished him away over the sea. He who had uttered the word ‘candala’ lived (in expiation thereof) in a candala village, but because he had desired deliverance, he also, even in the seventh year, attained unto deliverance.

The king, in whom kindly feelings had arisen towards that same (Nigrodha), summoned him in all haste into his presence; but he came staidly and calmly thither. And the king said to him: ‘Sit, my dear, upon a fitting seat.’ Since he saw no other bhikkhu there he approached the royal throne. Then, as he stepped toward the throne, the king thought: ‘To-day, this samanera will be lord in my house!’ Leaning on the king’s hand he (the monk) mounted the throne and took his seat on the royal throne under the white canopy. And seeing him seated there king Asoka rejoiced greatly that he had honoured him according to his rank. When he had refreshed him with hard and soft foods prepared for himself he questioned the samanera concerning the doctrine taught bythe Saipbuddha. Then the samanera preached to him the ‘Appamadavagga’ ‘.

And when the lord of the earth had heard him he was won to the doctrine of the Conqueror, and he said to (Nigrodha):

‘My dear, I bestow on thee eight perpetual supplies of food.’ And he answered: ‘These will I bestow on my master.’

When again eight (supplies) were bestowed on him he allotted these to his teacher; and when yet eight more were bestowed he gave them to the community of bhikkhus. And when yet again eight were bestowed, he, full of understanding, consented to accept them. Together with thirty-two bhikkhus, he went on the following day, and when he had been served by the king with his own hands, and had preached the doctrine to the ruler, he confirmed him with many of his train in the refuges and precepts of duty.’

Here ends the Visit of the samanera Nigrodha.

Entrance (of Asoka) into the doctrine

Thereon the king, with glad faith, doubled day by day (the number) of bhikkhus (receiving bounty), till they were sixty thousand. Putting aside the sixty thousand teachers of false doctrine, he bestowed alms perpetually on sixty thousand bhikkhus in his house.

Having commanded costly foods, hard and soft, to be prepared speedily, in order to feast the sixty thousand bhikkhus, and having caused the town to be gaily decked, he went to the brotherhood and bade them to his house; and after he had brought them thither, had bestowed hospitality on them and largely provided them with the things needful for ascetics, he questioned them thus:’ How great is (the content of) the dhamma taught by the Master?’ And the thera Moggaliputta-Tissa answered him upon this matter. When he heard: ‘There are eighty-four (thousand) sections of the dhamma,’ the king said: ‘Each one of them will I honour with a vihara.’

Then bestowing ninety-six kotis (of money) in eighty-four thousand towns, the ruler bade the kings all over the earth begin (to build) viharas and he himself began to build the Asokarama.’

With the grant for the three gems, for Nigrodha and for the sick, he bestowed in (support of) the faith for each of them a hundred thousand (pieces of money) each day With the treasure spent for the Buddha the (priests) held thupa-offerings of many kinds continually in many vihäras. With the treasure spent for the dhamma the people continually prepared the four things needful for the use of bhikkhus who were learned in the doctrine. Of the loads of water borne from the Anotatta-lake he bestowed four on the brotherhood, one every day to sixty theras who knew the tipitaka; but one he had commanded to be given to the queen Asamdhimitta, while the king himself had but two for his own use. To the sixty thousand bhikkhus and to sixteen thousand women (of the palace), he gave day by day those tooth-sticks called nagalath.

‘When, one day, the monarch heard of the naga-king Mahakala of wondrous might, who had beheld four Buddhas, who had lived through one age of the world, he sent for him to be brought (into his presence) fettered with a chain of gold; and when he had brought him and made him sit upon the throne under the white canopy, when he had done homage to him with (gifts of) various flowers, and had bidden the sixteen thousand women (of the palace) to surround him, he (the king) spoke thus: ‘Let us behold the (bodily) form of the omniscient Great Sage, of Him who hath boundless knowledge, who hath set rolling the wheel of the true doctrine.’ The naga-king created a beauteous figure of the Buddha, endowed with the thirty-two greater signs and brilliant with the eighty lesser signs (of a Buddha), surrounded by the fathom-long rays of glory and adorned with the crown of flames.’

At the sight thereof the king was filled with joy and amazement and thought: ‘Even such is the image created by this. (Mahakala), nay then, what (must) the (real) form of the Tathagata have been!’ And he was more and more uplifted with joy, and for seven days without ceasing did he, the great king of wondrous power, keep the great festival called the ‘Feast of the eyes ‘.

Here ends the Entrance (of Asoka) into the doctrine.

Story of the thera Tissa, the son of Moggali

Now the mighty and believing king and thera Moggaliputta had already in former times been seen by the holy ones.

At the time of the Second Council, the theras, looking into the future, saw the downfall of the faith in the time of that king. Looking around in the whole world for one who should be able to stay that downfall, they saw the Brahmä Tissa who had not long to live (in the Brahma heaven). To him they went and prayed him, the mighty in wisdom, to bring this downfall to nought by being reborn himself among men. And he granted their prayer, desiring that the doctrine should shine forth in brightness. But to the youthful Siggava and Candavajji the sages spoke thus: ‘When a hundred and eighteen years are passed the downfall of the religion will begin. We shall not live to see that (time). You, bhikkhus, have had no part in this matter’ therefore you merit punishment, and your punishment shall be this: that the doctrine may shine forth in brightness, the Brahma Tissa, mighty in wisdom, will be reborn in the house of the brahman Moggali. As time passes on one of you shall receive the boy into the order, another shall carefully instruct him in the word of the Sambuddha.

There was a thera Dasaka-disciple of the thera Upali. Sonaka was his (Dasaka’s) disciple, and both those theras were disciples of Sonaka.

In former times there lived in Vesali a learned brahman named Dasaka. As the eldest of three hundred disciples he dwelt with his teacher, and at the end of twelve years having come to the end of (studying) the vedas, he, going about with the (other) disciples, met the thera Upali, dwelling at the Valika-monastery, after he had established the sacred word (in council), and sitting down near him he questioned him concerning hard passages in the vedas, and the other expounded them to him. ‘A doctrine is come after all the doctrines, O brahman, yet all doctrines end in the one doctrine; which is that one?’

Thus spoke the thera concerning the name (of the true doctrine), but the young brahman knew it not. He asked: ‘What manta is this?’ and when the answer was given: ‘The manta of the Buddha,’ he said: ‘Impart it to me,’ and the other answered: ‘We impart it(only) unto one who wears our robe.’

And he (Dasaka) asked his teacher and also his father and mother on behalf of that manta. When he with three hundred young brahmans had received from the thera the pabbajjä the brahman in time received the upassada Then to a thousand (disciples) who had overcome the asavas, among whom was the thera Dasaka, did the thera Upali teach the whole tipitaka. Past reckoning is the number of the other Ariyas, and of those who yet stood outside (the religion), by whom the pitakas were learned from the thera.

In the land of the Kasi lived the son of a caravan-guide, named Sonaka. With his father and mother he had come trading, to Giribbaja. He went, youth as he was, fifteen years old, into the Veluvana (monastery); fifty-five young brahmans, his companions, came with him.

When he saw the thera Däsaka there with his disciples around him, faith came to him and he asked him for the pabbajja-ordination. (The thera) said: ‘Ask thy teacher.’ Afterwards, the young Sonaka, having fasted three meal-times and won his parents’ leave to enter the order, came again, and then, when he had received from the thera Dasaka the pabbajja and the upasampada, together with those other youths, he learned the three pitakas. Amid the company of the thousand disciples of the thera, who had overcome the asavas, who were versed in the pitakas, the ascetic Sojiaka was the foremost.

In the city that bears the name of the patali flower there lived the wise Siggava, son of a minister. He, when eighteen years old and dwelling in three palaces fitted for the three seasons of the year, went, in company with his friend Candavajji, a minister’s son, and surrounded by five hundred followers, to the Kukkutarama, and visited the thera Sonaka.

And when he perceived that (the thera) sat sunk in a trance with senses restrained’ and did not answer his greeting, he asked the brotherhood about this matter. They said: ‘Those who are deep in a trance give no reply.’ (So he asked) ‘How come they forth from (the trance)?’ And the bhikkhus said:

‘At a call from the master, or a call from the brotherhood, or. when the allotted time is ended, or at the approach of death they come forth (from the trance).’

As they saw, speaking thus, that these (youths) were destined for holiness, they caused the call from the brotherhood to be given; and (the thera) awoke from the trance and went to them. The youth asked: ‘Wherefore didst thou not speak to me, venerable one?’ The (thera) answered: ‘We were enjoying that which is for us to enjoy.’ The (young man) said: ‘Let us also enjoy this.’ He answered: ‘Those only can we cause to enjoy it who are like unto us.’

Then, with their parents’ leave, the young Siggava and Candavajji and their five hundred followers likewise received the pabbajja and (afterwards) the upasampada-ordination from the thera Sonaka. With him as their master the two eagerly studied the three pitakas and attained to the six supernormal powers.

Thereafter when Siggava knew that Tissa had been born into this world, the thera, from that time, frequented his house for seven years. And not for seven years did it befall him to hear the words ‘Go further on’ (said to him). But in the eighth year did he hear those words ‘Go further on’, in that house. As he went forth the brahman Moggali, who was even then coming in, saw him and asked him: ‘Hast thou received aught in our house?’ And he answered: ‘Yes.’ When (Moggali) went into his house he heard (what had befallen) and when the thera came to the house again, on the second day afterwards, he reproached him with the lie. And when he had heard the thera’s words the brahman, full of faith, gave him continual alms of his own food, and little by little did all of his household become believers, and the brahman continually offered hospitality (to the thera), giving him a seat in his house.

So as time passed the young Tissa gradually came to the age of sixteen years and reached the further shore of the ocean of the three vedas. The thera, thinking that he might have speech with him in this way, made all the seats in his house to vanish, save the seat of the young brahman. Being come from the Brahma-world (this latter) loved cleanliness, and therefore were they used to keep his chair hung up for better care thereof.’

Then the people in the house, finding no other seat, full of confusion, since the thera had to stand, prepared the seat of the young Tissa for him. When the young brahman returned from his teacher’s house and saw (the thera) sitting there he fell into anger and spoke to him in unfriendly wise. The thera said to him: ‘Young man, dost thou know the manta ?’ And the young brahman (for answer) asked him the same question again. Since the thera replied: ‘I know it,’ he asked him concerning hard passages in the vedas. The thera expounded them to him; for, when leading the lay life, he had already studied the vedas even to the end. How should he not be able to expound them since he had mastered the four special sciences?

‘For him whose thought arises and does not perish, thought shall perish and not arise (again); but for him whose thought shall perish and not arise, thought shall arise (again) and not perish.’

The wise thera asked this question from the (chapter called) Cittayamaka. And it was as the (darkness of) night to the other, and he said to him: ‘What kind of manta is that, o bhikkhu?’ ‘The manta of the Buddha,’ answered (the thera); and when the other said: ‘Impart it to me,’ he said:

‘I impart it (only) to one who wears our robe.’

So with the leave of his father and mother (the young man) received the pabbajja-ordination, for the sake of the manta, and the thera, when he had ordained him, imparted to him duly the (method of the) kammatthanas. By practice of meditation this highly gifted man soon won the fruit of sotapatti, and when the thera was aware of this he sent him to the thera Candavajji that he might learn the suttapitaka and abhidhammapitaka of him. And this he learned (from Candavajji).

And thereafter the monk Siggava, having conferred on him the upasampada, taught him the vinaya and again instructed him in the two other (pitakas). When, afterwards, the young Tissa had gained the true insight, he attained in time to the mastery of the six supernormal powers and reached the rank of a thera. Far and wide shone his renown like the sun and moon. The world paid heed to his word even as to the word of the Sarnbuddha.

Here ends the Story of the thera Tissa, the son of Moggali.

Ordination of Prince Tissa and Aggibrahma

One day the prince (Tissa) when hunting saw gazelles sporting joyously in the wild. And at this sight he thought:

‘Even the gazelles sport thus joyously, who feed on grass in the wild. Wherefore are not the bhikkhus joyous and gay, who have their food and dwelling in comfort?’

Returned home he told the king his thought. To teach him the king handed over to him the government of the kingdom for one week, saying: ‘Enjoy, prince, for one week, my royal state; theit will I put thee to death.’ Thus said the ruler.

And when the week was gone by he asked: ‘Wherefore art thou thus wasted away ?’ And when (Tissa) answered: ‘By reason of the fear of death,’ the king spoke again to him and said: ‘Thinking that thou must die when the week was gone by, thou wast no longer joyous and gay; how then can ascetics be joyous and gay, my dear, who think ever upon death?’

And (Tissa) when his brother spoke thus, was turned toward faith in the doctrine (of the Buddha). And afterwards when he once went forth hunting, he saw the thera Mahadhammarakkhita, the self-controlled, sitting at the foot of a tree, and fanned by a cobra with a branch of a säla-tree. And that wise (prince) thought: ‘When shall I, like this thera, be ordained in the religion of the Conqueror, and live in the forest-wilderness?’

When the thera, to convert him, had come thither flying through the air, standing on the water of the pond in the Asokarama, he, leaving his goodly garments behind him in the air, plunged into the water and bathed his limbs. And when the prince saw this marvel he was filled with joyful faith, and the wise man made this wise resolve: ‘This very day will I receive the pabbajja-ordination.’ He went to the king and respectfully besought him to let him receive the pabbajjii.

Since the king could not turn him from (his resolve) he took him with him and went with a great retinue to the vihära. There (the prince) received the pabbajji from the thera Mahädhammarakkhita and with him four hundred thousand persons, but the number of those who afterwards were ordained is not known. A nephew of the monarch known by the name Aggibrahma was the consort of the king’s daughter Samghamitti and the son of these two (was) named Sumana. He (Aggibrahma) also craved the king’s leave and was ordained together with the prince.

The prince’s ordination, whence flowed blessing to many folk, was in the fourth year of (the reign of) king Asoka. In the same year he received the upasampada-ordination, and since his destiny was holiness the prince, zealously striving, became an arahant, gifted with the six supernormal powers.

Ordination of Mahinda and Sanghamitta

All those beautiful viharas (then) begun they duly finished in all the cities within three years; but, by the miraculous power of the thera Indagutta, who watched over the work, the äräma named after Asoka was likewise quickly brought to completion. On those spots which the Conqueror himself had visited the monarch built beautiful cetiyas here and there. On every side from the eighty-four thousand cities came letters on one day with the news: ‘The viharas are completed.’

When the great king, great in majesty, in wondrous power and valour, received the letters, he, desiring to hold. high festival in all the aramas at once, proclaimed in the town with beat of drum: ‘On the seventh day from this day shall a festival of all the aramas be kept, in every way, in all the provinces. Yojana by yojana on the earth shall great largess be given; the aramas in the villages and the streets shall be adorned. In all the viharas let lavish gifts of every kind be bestowed upon the brotherhood, according to the time and the means (of givers), and adornments, such as garlands of lamps and garlands of flowers, here and there, and all that is meet for festivals, with music of every kind, in manifold ways. And all are to take upon themselves the duties of the uposatha-day and hear religious discourse, and offerings of many kinds must they make on the same day.’ And all the people everywhere held religious festivals of every kind, glorious as the world of gods,’even as had been commanded and (did) yet more.

On that day the great king wearing all his adornments with the women of his household, with his ministers and surrounded by the multitude of his troops, went to his own arama, as if cleaving the earth. In the midst of the brotherhood he stood, bowing down to the venerable brotherhood. In the assembly were eighty kotis of bhikkhus, and among these were a hundred thousand ascetics who had overcome the asavas. Moreover there were ninety times one hundred thousand bhikkhunis, and among these a thousand had overcome the äsavas. These (monks and nuns) wrought the miracle called the ‘unveiling of the world’ to the end that the king Dhammasoka might be converted. Candasoka (the wicked Asoka) was he called in earlier times, by reason of his evil deeds; he was known as Dhammäsoka (the pious Asoka) afterwards because of his pious deeds. He looked around over the (whole) Jambudipa bounded by the ocean and over all the vihäras adorned with the manifold (beauties of) the festival and with exceeding joy, as he saw them, he asked the brethren, while taking his seat: ‘Whose generosity toward the doctrine of the Blessed One was ever (so) great (as mine), venerable sirs’

The thera Moggaliputta answered the king’s question:

‘Even in the lifetime of the Blessed One there was no generous giver like to thee.’

When the king heard this he rejoiced yet more and asked:

‘Nay then, is there a kinsman of Buddha’s religion like unto me?’

But the thera perceived the destiny of the king’s son Mahinda’ and of his daughter Samghamitta, and foresaw the progress of the doctrine that was to arise from (them), and he, on whom lay the charge of the doctrine, replied thus to the king: ‘Even a lavish giver of gifts like to thee is not a kinsman of the religion; giver of wealth is he called, O ruler of men. But he who lets son or daughter enter the religious order is a kinsman of the religion and withal a giver of gifts.’

Since the monarch would fain become a kinsman of the religion he asked Mahinda and Samghamitta, who stood near:

‘Do you wish to receive the pabbajja, dear ones? The pabbajja is held to be a great (good).’ Then, when they heard their father’s words, they said to him: ‘This very day we would fain enter the order, if thou, O king, dost wish it; for us, even as for thee, will blessing come of our pabbajja.’

For already since the time of the prince’s (Tissa’s) pabbajja had he resolved to enter the order, and she since (the ordination) of Aggibrahma. Although the monarch wished to confer on Mahinda the dignity of prince-regent, yet did he consent to his ordination with the thought: ‘This (last) is the greater dignity.’ So he permitted his dear son Mahinda, distinguished (above all others) by intelligence, beauty and strength, and his daughter Samghamitta, to be ordained with all solemnity.

At that time Mahinda, the king’s son, was twenty years old, and the king’s daughter Samghamitta was then eighteen years old. On the very same day did he receive the pabbajja and also the upasampada-ordination, and for her the pabbajja ordination and the placing under a teacher took place on the same day.

The prince’s master was the thera named after Moggali; the pabbajja-ordination was conferred on him by the thera Mahädeva, but Mahantika pronounced the ceremonial words,’ and even in the very place where he (received) the upasampada-ordination this great man reached the state of an arahant together with the special kinds of knowledge.

The directress of Samghamitta was the renowned Dhamma and her teacher was Ayupala; in time she became free from the asavas. Those two lights of the doctrine, who brought great blessing to the island of Lanka, received the pabbajja in the sixth year of king Dhammäsoka. The great Mahinda, the converter of the island (of Lanka), learned the three pitakas with his master in three years. This bhikkhuni, even like the new moon, and the bhikkhu Mahinda, like the sun, illumined always the sky, the doctrine of the Sambuddha.

Council of Asoka

Once in time past, a dweller in the forest, who went forth into the forest- from Pataliputta, loved a wood-nymph named Kunti. Owing to the union with him she bore two sons, the elder was Tissa and the younger was named Sumitta. Afterwards both received the pabbajja-ordination from the thera Mahavaruna and attained to arahantship and the possession of the six supernormal powers.

(Once) the elder suffered pains in the foot from the poison of a venomous insect, and when his younger brother asked (what he needed) he told him that a handful of ghee was the remedy. But the thera set himself against pointing out to the king what things needful in sickness, and against going in search of the ghee after the midday meal. ‘If, on thy begging-round, thou receivest ghee, bring it to me,’ said the thera Tissa to the excellent thera Sumitta. When he went forth on his begging-round he received not one handful of ghee, and (in the meanwhile) the pain had come to such a pass that even a hundred vessels of ghee could not have cured it. And because of that malady the thera was near to death, and when he had exhorted (the other) to strive unceasingly he formed the, resolve to pass into nibbana.

Lifted up in the air as he sat, and winning mastery of his own body by the fire-meditation, according to his own free resolve, he passed into nibbana. Flames that broke forth from his body consumed the flesh and skin of the thera’s whole body, the bones they did not consume.

When the monarch heard that the thera had died in this wise he went to his own arama surrounded by the multitude of his troops. Mounted on an elephant the king brought down the bones; and when he had caused due honour to be paid to the relics, he questioned the brotherhood as to (the thera’s) illness. Hearing about it he was’ greatly moved, and had tanks made at the city gates and filled them with remedies for the sick, and day by day he had remedies bestowed on the ‘congregation of the bhikkhus, thinking: might the bhikkhus never find remedies hard to obtain

The thera Sumitta passed into nibanna even when he was walking (in meditation) in the cankama-hall, and by this also was a great multitude of people converted to the doctrine (of the Buddha). Both these theras, the sons of Kunti, who had, wrought a great good in the world, passed into nibbana in the eighth year of Asoka.

From that time onwards the revenues of the brotherhood were exceeding great, and since those who were converted later caused the revenues to increase, heretics who had (thereby) lost revenue and honour took likewise the yellow robe, for the sake of revenue, and dwelt together with the bhikkhus. They proclaimed their own doctrines as the doctrine of the Buddha and carried out their own practices even as they wished.

And when the thera Moggaliputta, great in firmness of soul, saw the coming-out of this exceedingly evil plague-boil on the doctrine, he, far-seeing, deliberated upon the right time to do away with it. And when he had committed his great company of bhikkhus to (the direction of) the thera Mahinda, he took up his abode, all alone, further up the Ganges on the Ahogahga-mountain, and for seven years he gave himself up to solitary retreat.

By reason of the great number of the heretics and their unruliness, the bhikkhus could not restrain them by the law; and therefore the bhikkhus in Jambudipa for seven years held no uposatha-ceremony nor the ceremony of pavarana in all the aramas.

When the great king, the famed Dhammasoka, was aware of this, he sent a minister to the splendid Asokarama, laying on him this command: ‘Go, settle this matter and let the uposatha-festival be carried out by the community of bhikkhus in my arama.’ This fool went thither, and when he had called the community of bhikkhus together he announced the king’s command: ‘Carry out the uposatha-festival.’

‘We hold not the uposatha-festival with heretics,’ the community of bhikkhus replied to that misguided minister. The minister struck off the head of several theras, one by one, with his sword, saying, ‘I will force you to hold the uposathafestival.’ When the king’s brother, Tissa, saw that crime he came speedily and sat on the seat nearest to the minister. When the minister saw the thera he went to the king and told him (the whole matter).

When the monarch heard it he was troubled and went with all speed and asked the community of bhikkhus, greatly disturbed in mind: ‘Who, in truth, is guilty of this deed that has been done?’

And certain of them answered in their ignorance: ‘The guilt is thine,’ and others said: ‘Both of you are guilty’; but those who were wise answered: ‘Thou art not guilty.’

When the king heard this be said: ‘Is there a bhikkhu who is able to set my doubts to rest and to befriend religion?’ ‘There is the thera Tissa, the son of Moggali, O king,’ answered the brethren to the king. Then was the king filled with zeal.

He sent four theras, each attended by a thousand bhikkhus and four ministers, each with a thousand followers, that same day, with the charge laid on them by (the king) himself to bring the thera thither; but though they prayed him he came not.

When the king heard this he sent again eight theras and eight ministers each with a thousand followers, but even as before he came not.

The king asked: ‘Nay then, how shall the thera come?’ The bhikkhus told him how the thera could be moved to come: ‘O great king, if they shall say to him, “be our helper, venerable sir, to befriend religion,” then will the thera come.’

Again the king sent (messengers) sixteen theras and sixteen ministers, each with a thousand followers, laying that (same) charge upon them, and he said to them: “Aged as he is, the’ thera will not enter any wheeled vehicle; bring the thera by ship on the Ganges.’

So they went to him and told him, and hardly had he heard (their message) but he rose up. And they brought the thera in a ship and the king went to meet him. Going down even knee-deep into the water the king respectfully gave his right hand to the thera, as he came down from the ship.’ The venerable thera took the king’s right hand from compassion toward him, and came down from the ship.

The king led the thera to the pleasure-garden called Rativaddhana, and when he had washed and anointed his feet and had seated himself the monarch spoke thus, to test the thera’s faculty: ‘Sir, I would fain see a miracle.’ And to the question which (miracle he desired) he answered: ‘An earthquake.’ And again the other said to him: ‘Which wouldst thou see, of the whole (earth shaken) or only of a single region?’ Then when he had asked: ‘Which is the more difficult?’ and heard (the rep]y): ‘The shaking of a single region is the more difficult,’ he declared that he desired to see this last.

Then within the boundary of a yojana (in extent) did the thera place a waggon, a horse and a man, and a vessel full of water at the four cardinal points, and over this yojana by his miraculous power he caused the earth to tremble, together with the half of (each of) these (things) and let the king seated there behold this.

Then the monarch asked the thera whether or not he himself shared the guilt of the murder of the bhikkhus by the minister. The thera taught the king: ‘There is no resulting guilt without evil intent,’ and he recited the Tittira-jataka.

Abiding a week there in the pleasant royal park he instructed the ruler in the lovely religion of the Sambuddha. In this same week the monarch sent out two yakkhas and assembled together all the bhikkhus on the earth. On the seventh day he went to his own splendid arama and arranged an assembly of the community of bhikkhus in its full numbers.

Then seated with the thera on one side behind a curtain the ruler called to him in turn the bhikkhus of the several confessions and asked them: ‘Sir, what did the Blessed One teach?’ And they each expounded their wrong doctrine, the Sassata-doctrine and so forth.’ And all these adherents of false doctrine did the king cause to be expelled from the order; those who were expelled were in all sixty thousand. And now he asked the rightly-believing bhikkhus: ‘What does the Blessed One teach?’ And they answered: ‘He teaches the Vibhajja doctrine.’

And the monarch asked the thera: ‘Sir, does the Sambuddha (really) teach the Vibhajja-doctrine?’ The thera answered: ‘Yes.’ And when the king knew this he was glad at heart and said: ‘Since the community is (henceforth) purified, sir, therefore should the brotherhood hold the uposatha festival,’ and he made the thera guardian of the order and returned to his fair capital; the brotherhood held thenceforth the uposatha-festival in concord.

Out of the great number of the brotherhood of bhikkhus the thera chose a thousand learned bhikkhus, endowed with the six supernormal powers, knowing the three pitakas and versed in the special sciences, to make a compilation of the true doctrine. Together with them did he, in the Asokarama, make a compilation of the true dhamma. Even as the thera Mahäkassapa and the thera Yasa had held a council so did the thera Tissa. In the midst of this council the thera Tissa set forth the Kathavatthuppakarana, refuting the other doctrines. Thus was this council under the protection of king Asoka ended by the thousand bhikkhus in nine months.

In the seventeenth year of the king’s reign the wise (thera) who was seventy-two years old, closed the council with a great pavarana-ceremony. And, as if to shout applause to the reestablishment of doctrine, the great earth shook at the close of the council.

[…]

Conversion of Different Countries

When the thera Moggaliputta, the illuminator of the religion of the Conqueror, had brought the (third) council to an end and when, looking into the future, lie had beheld the founding of the religion in adjacent countries, (then) in the month Kattika he sent forth theras, one here and one there. The thera Majjhantika he sent to Kasmira and Gandhara, the thera, Mahadeva he sent to Mahisamandala. To Vanaväsa be sent the thera named Rakkhita, and to Aparantaka the Yona named Dhammarakkhita; to Maharattha (he sent) the thera named Mahadhammarakkhita, but the thera Maharakkhita he sent into the country of the Yona. He sent the thera Majjhima to the Himalaya country, and to Suvambhümi he sent the two theras Sona and Uttara. The great thera Mahinda, the theras Utthiya, Uttiya, Sambala and Bhaddasala his disciples, these five theras he sent forth with the charge: `Ye shall found in the lovely island of Lanka the lovely religion of the Conqueror.’

At that time in Kasmira and Gandhära did the naga-king of wondrous power, Araväla, cause the rain called `Hail’ to pour down upon the ripe crops, and cruelly did he overwhelm everything with a flood. The thera Majjhantika went thither with all speed, passing through the air, and wrought (miracles such as) walking on the surface of The water in Aravä!a’s lake and so forth. When the nagas beheld it they told their king with fury about this thing.

Then full of fury the naga-king brought divers terrors to pass; fierce winds blew, a cloud gave forth thunder and rain, thunder strokes crashed, and lightning flashed here and there, trees and mountain-tops were hurled down. Nagas in grisly forms terrified (beholders) on every side, he himself spat forth smoke and fire threatening in different ways.

When the thera by his wondrous power had brought all these terrors to naught, he said to the naga-king, showing his eminent might: `Even if the world together with the gods came seeking to terrify me, they would not be equal to me (in strength) whatever fears and dread (they may arouse) in this place.’ Nay, if thou shouldst raise the whole earth with the ocean and the mountains, thou mighty naga, and shouldst hurl them upon me, thou couldst in no wise arouse fear and dread in me. It were surely but thy own destruction, thou lord of serpents.’

Then to him, humbled by these words the thera preached the doctrine, and thereupon the naga-king came unto the (three) refuges and the precepts of duty, and this likewise did eighty-four thousand serpents and many gandhabbas, yakkhas and kumbhandakas in the Himalaya. But a yakkha named Pandaka with (his wife) the yakkhini Harita and his five hundred sons obtained the first fruit (of sanctification).

`Henceforth let no anger arise as of old; work no more harm to the harvest, for living beings love their happiness; cherish love for beings, let men live in happiness.’ Thus were they taught by him and they did according to (this teaching). Then the lord of serpents made the thera sit upon a jewel-throne and he stood near, fanning him. But the dwellers in Kasmira and Gandhara who had come to worship the naga-king acknowledged the thera as the mightier in working wonders, and when they had paid the thera reverence they seated themselves on one side near him. The thera expounded to them the dhamma, (namely) the Asivisupama. The conversion of eighty thousand persons took place and a hundred thousand persons received the pabbajja from the thera. Since then Kasmira and Gandhära shine with yellow robes and prize above all the three things.

The thera Mahadeva who had gone to the Mahisamandala. country preached in the midst of the people the Devadütasuttanta. Forty thousand (persons) made pure (in themselves) the eye of the truth and yet forty thousand received from him the pabbajja-ordination.

The thera Rakkhita, who had gone to Vanaväsa, preached, floating in the air in the midst of the people, the Anamataggasamyutta. The conversion of sixty thousand persons took place, thirty-seven thousand in number received the pabbajja frbm him. Five hundred, viharas were founded in the country. Thus did the tbera establish there the religion of the Conqueror.

The thera Dhammarakkhita the Yona, being gone to Aparantaka’ and having preached in the midst of the people the Aggikkhandhopama-sutta gave to drink of the nectar of truth to thirty-seven thousand living beings who had come togdther there, lie who perfectly understood truth and untruth. A thousand men and yet more women went forth from noble families and received the pabbajja.

The wise Mahadhammarakkhita, who had gone to Maharattha, related there the jataka called Mahanaradakassapa. Eighty-four thousand persons attained to the reward of the path (of salvation), thirteen thousand received from him the pabbajja.

The wise Maharakkhita who went to the country of the Yona delivered in the midst of the people the Kalakarama suttanta. A hundred and seventy thousand living beings attained, to the reward of the path (of salvation); ten thousand received the pabbajja.

The wise Majjhima preached in the Himalaya region whither he had gone with four theras, the Dhammacakkappavattana-suttanta. Eighty kotis of living beings attained to the reward of the path (of salvation). The five theras separately converted five kingdoms; from each of them a hundred thousand persons received the pabbajja, believing in the doctrine of the Sammasambuddha.

Together with the thera Uttara the thera Sona of wondrous might went to Suvannabhumi. Now at this time, whenever a boy was born in the king’s palace, a fearsome female demon who came forth out of the sea, was wont to devour (the child) and vanish again. And at that very moment a prince was born in the king’s palace. When the people saw the theras they thought: ‘These are companions of the demons,’ and they came armed to kill them. And the theras asked: ‘What does this mean?’ and said to them: `We are pious ascetics, in no wise companions of the demon.’ Then the demon came forth from the ocean with her following, and when the people saw them they raised a great outcry. But the thera created twice as many terrifying demons and therewith surrounded the demon and her following on every side. She thought: ‘This (country) is come into possession of these (people),’ and, panic-stricken, she took to flight.

When the thera had made a bulwark round the country he pronounced in the assembly the Brahmajala (suttanta).

Many were the people who came unto the (three) refuges and the precepts of duty; sixty thousand were converted to the true faith. Three thousand five hundred sons of noble families received the pabbajja and one thousand five hundred daughters of noble families received it likewise. Thenceforth when a prince was born in the royal palace the kings gave to such the name Sonuttara.

[…]

Last Days of Asoka

IN the eighteenth year (of the reign) of king Dhammasoka, the great Bodhi-tree was planted in the Mahameghavanarama. In the twelfth year afterwards died the dear consort of the king, Asamdhimitta, the faithful (believer) in the Sambuddha In the fourth year after this the ruler of the earth Dhammäsoka raised the treacherous Tissarakkhä to the rank of queen. In the third year thereafter this fool, in the pride of her beauty, with the thought: `Forsooth, the king worships the great Bodhi-tree to my cost!’ drawn into the power of hate and working her own harm, caused the great Bodhi-tree to perish by means of a mandu-thorn. In the fourth year after did Dhammasoka of high renown fall into the power of mortality. These make up thirty-seven years.

MAHAVAMSA, [2, 4, 5, 12, 20]

The Foundation of the Kaniska Stupa of Purusapura

Traveling south from Gandhara for four days, the group came to the country of Purusapura. Once, when the Buddha traveled to this country with his disciples, he said to Ananda, “After my nirvana, a king by the name of Kaniska will build a stupa at this place.”

King Kaniska later appeared in the world. He once went on a pleasure trip. Indra, intending to enlighten him, transformed himself into a shepherd boy who was making a stupa by the roadside.

The king asked him, “What are you doing?”

The boy replied, “I am making a Buddha stupa.”

The king remarked, “That is a very good deed.”

Then the king built a stupa more than four hundred feet high right over the one made by the shepherd boy. He decorated it with various kinds of precious ornaments. None of the stupas and temples [Faxian and the group] had seen on the way could compare with this one in magnificence and grandeur. It was generally said that this stupa was the most splendid in all of Jambudvipa. When the construction of King Kaniska’s stupa had been completed, the
smaller one, which was about three feet high, emerged on the south side of the larger one.

The Buddha’s almsbowl was kept in this country. The king of Yuezhi dispatched a great force to attack the country in ancient times, with the intention of acquiring the almsbowl. Having subdued the country, the devout Buddhist king of Yuezhi made rich offerings because he wanted to take away the almsbowl. He presented offerings to the Triple Gem, then caparisoned a huge elephant and placed the bowl upon it. But the elephant crouched on the ground and would not move forward. Then the king made a four-wheeled cart that was hitched to eight elephants, and the bowl was placed on it. But the cart could not move. The king realized that it was not time for him to own the Buddha’s almsbowl. With a sense of deep shame and remorse [at his deeds], he built a stupa and a monastery on the spot, and guardians were stationed there to make all kinds of offerings.

THE JOURNEY OF THE EMINENT MONK FAXIAN

The Legend of Mihirakula

Several hundred years ago there was a king named Mahirakula (known as Dazu, “Great Clan,” in Chinese), who reigned in this city over all parts of India. He was a man of talent and intelligence with a bold and furious nature. All the neighboring countries were his vassal states. Wishing to learn about the buddha-dharma in his leisure time, he ordered the monks to recommend a learned monk of virtue [to be his teacher]. But none of the monks dared accept the offer, as they had few desires in their quiet lives and did not seek fame or eminence, while those who were erudite and prominent feared his majesty.

At that time there was a man who had been a servant of the royal household but he had also been a monk for a long time. A man of refined speech and skillful in discussion, he was chosen by the monks to accept the king’s appointment. King Mahirakula said, “Out of respect for the buddha-dharma I tried to seek a monk of renown, and you now recommend a slave to hold discussions with me! I thought that there were many brilliant scholars in the community of monks but now I have come to know the actual condition. What is there for me to respect?” Then he issued an order to all the five parts of India to destroy whatever was connected with Buddhism and to expel all monks and not allow a single one to remain behind.

Now in the country of Magadha, King Bālāditya (known as Youri, “Morning Sun,” in Chinese) respected the buddha-dharma and loved his subjects. Because King Mahirakula employed cruel punishment and practiced tyranny, King Bālāditya defended his territory and refused to pay tribute to Mahirakula as his subordinate. King Mahirakula mobilized his troops to punish Bālāditya, but Bālāditya got news of the invasion and said to his ministers, “I have heard that the invaders are coming but I do not have the heart to injure the soldiers. May you officials and commoners spare me of guilt and allow my humble self to hide in the grassy marshland.” Having said so, he left the palace and went to the mountainous wilderness and several myriads of his admirers and followers accompanied him to take refuge on an island.

King Mahirakula then handed over his troops to his younger brother and sailed across the sea to attack the island. King Bālāditya guarded the strategic points and sent his light cavalrymen to lure the enemy to war. Amid the clamor of gongs and drums, Bālāditya’s soldiers, lying in ambush, suddenly appeared in all quarters and captured Mahirakula alive, who was then granted the favor of an audience. Ashamed of his misbehavior, King Mahirakula covered his
face with his robes. King Bālāditya, seated on his lion seat and surrounded by his officials, ordered his attendants to tell Mahirakula, “Uncover your face; I wish to speak to you.” Mahirakula said in reply, “The vassal and the lord have changed positions. We now face each other in grudges and enmity, and since we are not on friendly terms what is the use of having a face-to-face talk?” Despite repeated exhortation to [uncover his face] he would not do so. Then it was ordered to enumerate Mahirakula’s faults. “The Triple Gem is the field of blessedness, it is that on which all creatures of the four forms of birth can depend. If I had allowed you to act like a jackal or wolf you would have completely destroyed the causes of superior [good] deeds. Good luck is not on your side and so you have been captured by me. Your crimes are unpardonable and you must be sentenced to death.”

When the mother of King Bālāditya, who was a woman of erudition and good memory and an expert physiognomist, heard that Mahirakula was to be executed, she promptly told King Bālāditya, “I have heard that Mahirakula is a person with marvelous features and great wisdom. I wish to have a look at him.” King Bālāditya then had Mahirakula led to his mother’s palace. The queen mother said, “Alas, Mahirakula! You need not feel ashamed. The world is impermanent and honor and disgrace replace each other alternately. I am just as your mother and you, my son. You should remove the covering on your face so that we may talk face to face.” Mahirakula said, “I was the lord of a country hostile to you but I am now a captive at your court. I have demolished the achievements of my forerunners and brought my ancestral line to an end. Not only I am ashamed to face my forefathers but also I feel remorseful to my subjects. I am ashamed to see heaven and earth so I regretfully cover my face with my clothes.” The king’s mother said, “The rise and fall of a nation depends on circumstances and existence or extinction is predestined by fate. If your mind looks at things with a view of equality, then both gain and loss are forgotten. If your mind is controlled by things, there will then arise feelings of calumny and commendation. You should believe in karmic retribution and change with the change of time. If you remove your covering and speak to me face to face, you may perhaps be able to keep your life.”

Mahirakula said gratefully, “I am a man of no talent and attained the throne by mere chance. Through my malpractice in political administration my royal lineage was brought to an end. Although I am under arrest I still cling to my life even for a short while. For your great courtesy I thank you face to face with profuse gratitude.” Then he removed his robes from his face. The king’s mother said to him, “Take good care of yourself and you will live to the natural end of your life.”

Then she told King Bālāditya, “It is laid down in the code of our ancestors that we should forgive other people’s faults and be kind to living beings. Although King Mahirakula has done evil for a long time his personal blessedness has not yet been exhausted. If you kill this man we will suffer famine for twelve years. He has prognostic signs of reinstatement but he will not be the king of a great country; he will occupy and possess a small country in the north.” Under the admonition of his compassionate mother, King Bālāditya took pity on the lord who had lost his kingdom; he married his young daughter to him and treated him with special hospitality. Mahirakula’s defeated soldiers were enrolled to reinforce his guards before [the former king] was sent out of the island.

In the meantime King Mahirakula’s younger brother had returned to his own country and established himself as king, so Mahirakula had lost the throne and had to flee and hide himself in the mountainous wilderness. He then went north to seek refuge in the country of Kaśmīra, and the king of Kaśmīra accorded him deep courtesy and conferred feudal estates upon him.

After some years had passed [Mahirakula], commanding the people of his fiefdom, killed the king of Kaśmīra on some pretext and proclaimed himself king. With the prestige of his success in the war he then attacked the country of Gandhāra in the west and he had his troops lie in ambush and killed the king. The members of the royal clan and all the ministers were slaughtered and one thousand six hundred stupas and monasteries were demolished. Apart from those killed in the war, there were nine koṭis of people who remained alive, and he intended to kill them all and not allow a single one to survive. At that time his assistants at court admonished him, saying, “Your Majesty’s prestige awed the strong enemies so much that their chiefs were executed even before the soldiers exchanged blows. What guilt have the common people committed? We wish to substitute our humble lives for their deaths.” The king said, “You believe in the buddha-dharma and think highly of future blessedness. Because you desire to achieve buddhahood you widely propagate the Jātaka stories. Do you intend to hand down my evil repute to posterity? Go back to your seats and say no more!”

Three koṭis of people of the upper class were taken to the bank of the Indus River and put to death, three koṭis of people of the middle class were drowned in the river, and three koṭis of people of the lower class were granted to the soldiers [as slaves]. After that, Mahirakula carried the loot he had taken from the conquered country and marched home in triumph. But in less than a year’s time he died a sudden death, and at that time clouds and mist darkened the sky and the earth quaked, with a violent wind blowing vehemently. A person who had realized sainthood had pity on him and remarked with a sigh of regret, “You unjustly killed innocent people and destroyed the buddhadharma. You will fall into the deepest hell of incessant suffering and rotate [in the wheel of rebirth] without end.”

XUANZANG’S SI YU KI, 4

The Legends of Arhat Jayanta and King Kaniska

The Arhat Jayanta Chases the Evil Dragon Far into the Sea

There once was a reverend arhat called Jayanta. Seven hundred years after the Buddha had left the world, he appeared in Kasmir. At that time there was an evil dragon king in Kasmir called Aruna. It frequently brought about calamities and distressed the nobles. The whole population of the land was distressed by it. There were then two thousand arhats who all exerted their supernatural strength to drive the dragon out, so that he would leave the land. Among them there were five hundred arhats who moved the earth with their supernatural power. Another five hundred emitted a bright light. Another five hundred entered concentration and walked in meditation. Each and every one exerted his supernatural strength but could not make [the dragon] move.

Then finally the Reverend Jayanta went to the dragon pond, snapped his fingers three times, and said, “Leave now, dragon! You cannot stay here!” So the dragon left, not daring to stay. The two thousand arhats then said to the reverend, “We and you, reverend, have alike achieved the destruction of our impurities. Our enlightened Dharma bodies are all equal; but although we all exerted our supernatural strength, we could not make the dragon move. How did you, reverend, drive the dragon Aruna far away into the ocean with three snaps of your fingers?” The reverend then replied, “Ever since I was a common man, I have observed the prohibitory precepts. I have guarded my evenmindedness concerning any wrongdoings, just as if they were the four most serious ones. The reason that you sages could not move the dragon is that you do not have the same supernatural strength. Therefore you could not move him.”

The Reverend Jayanta then went to northern India with his disciples. On his way he met a crow. He looked up at it and smiled. The disciples said, “We wonder, reverend, why you smiled. Please explain to us what it means!” The reverend replied, “When the right time comes, I shall give you an explanation. Thereupon he went on and he arrived at the city of Taksasila. Having reached the gate of the city, he was dispirited and his complexion changed. When it was time to eat, he entered the city to beg for food. After he had obtained his food, he went back through the gate of the city. Again he was dispirited, and his complexion changed. The disciples kneeled and said, ‘We wonder why you smiled before, and also why your complexion changed and became sad.”

The Reverend Jayanta then answered his disciples, “In the past, ninety-one kalpas after the Buddha Vipasyin had entered nirvana, I was the son of an elder. At that time I wanted to go forth, but my parents did not let me. They said to me, Our family matters are important. If you go forth, who will provide for our posterity? We shall choose you a wife. When she has given birth to an heir, we shall give you permission to go forth.’ I immediately got married. After I had taken a wife, I again asked to go forth. My parents again said, ‘When you have a son, we shall give you permission to go forth.’ Shortly thereafter I had a son. When my son could speak, I again said to my parents, ‘I would like your permission first. Allow me to go forth!’

“At that moment my parents were afraid to go against their former words. They secretly instructed the wet nurse to tell their grandchild, ‘When your father wants to go forth and leave, you must hold your father back at the gate and say to him, Do you want to abandon me now, after you have given me [life], and go forth? If you go, please have me killed now before you leave.’” I, his father, immediately felt dispirited, changed my mind, and said to my son, ‘I shall stay now. I shall not leave any more!’ For this reason I have been drifting through birth and death. When I contemplate my former lives with my eye of the path, it is very difficult to meet anyone in heaven, among men, or in the three unwholesome destinations. It may be very difficult to encounter someone, but when I took one look just now, I recognized that the crow I saw a while ago was the grandson from that period.

“Now the reason why I was dispirited before and my complexion changed is that I met a hungry demon near the city, who said to me, ‘I have been near this city for seventy years. My mother entered the city to seek food for me, but she has not come out once. I am starving and thirsty now, and I am extremely distressed. Please, reverend, enter the city! If you meet my mother, please tell her for me to come quickly and take care of me.’

“So I entered the city. I met the hungry demon’s mother and said to her, ‘Your son is starving outside, and he is in great distress. He would like to see you! ’ The hungry demon’s mother then replied, ‘It has been more than seventy years since I entered this city. My own little merit has recently caused me to become emaciated and without strength. Even though there is such impure food as bloody pus, mucus, and excrement, the very strong take it away first. I cannot get it. When I finally have a mouthful of impure food and I want to take it out through the gate to share it with my son, there are strong demons at the gate again, and they will not let me leave. I wish that you, reverend, would have pity on me and take care of me, so that mother and child may see each other and eat this impure food!’ I, the reverend, then took care of the hungry demon’s mother, and she could leave through the gate of the city. When mother and child saw each other, they shared the impure food. Then I, the reverend, asked this demon, ‘How long have you lived here?’ The demon then answered, ‘I have seen this city destroyed seven times over.’ I, the reverend, then sighed and said, ‘A hungry demon’s life is long and extremely painful.’”

When the disciples heard these words, they were all disgusted with birth and death; and they obtained the path.

Two Bhiksus Visit Jayanta and Are Reborn in Heaven

Once there were two bhiksus in southern India then who had heard that Jayanta had very splendid dignity. They came to Kasmir, where he was staying. On their way they saw a bhiksu under the trees whose appearance was very humble. He was in front of a furnace lighting a fire. The two bhiksus asked him, “Do you know the Reverend Jayanta?” He answered, “Yes.” The bhiksus said, “Where is he now?” He said, “In the third cave up there.”

The two bhiksus then climbed the mountain. When they got to the cave, they saw the bhiksu who had just been lighting a fire. The two bhiksus then wondered why. The bhiksus said, “He has such distinguished virtues. Why should we worry about our inability to arrive here first?” Then one bhiksu wanted to do away with his doubts, and he asked him, “O reverend, you have such dignity; why do you light the fire yourself?” The reverend answered, “I remember the suffering of my past births and deaths. I would burn my head, hands, and feet for the Sangha. All the more would I burn this firewood.”

Then the second bhiksu asked, “I am ignorant of the suffering of your past births and deaths. How were they? I would like to hear about them.” The reverend answered, “I remember that five hundred existences ago I was bom as a dog. I was constantly distressed by hunger and thirst. There were only two occasions when I was fully satisfied. One was when I met a drunkard who had vomited his wine on the ground, and I was happily satisfied. The other was when I met two people, husband and wife, who made a living together. The husband went to the field, and his wife stayed behind to prepare the food. For some reason she left for a while. I immediately went in and stole that food. The vessel with the food happened to have a small mouth. Although my head did go in, it was difficult to get it out afterward. Although I had eaten my fill, I suffered afterwards. When the husband returned from the field, he cut off my head and it fell into the vessel.” When the two bhiksus had heard his exposition of the Doctrine, they were disgusted with birth and death and became srotapannas.

The King of the Kusanas Meets the Arhat Jayanta

In the land of the Kusanas there was a king called Candana Kaniska. He had heard that in Kasmlr the reverend arhat called Jayanta was very famous, and he wanted to meet him. So he personally went to that country together with his attendants. While on his way the thought secretly arose in his mind, “I am a king now. All people in the world prostrate themselves in reverence before a king. If he himself is not someone with great virtue, how can he bear being worshipped by me?” Having thought this, he then went on his way to the other country. Someone then informed the Reverend Jayanta, “The king of the Kusanas, called Candana Kaniska, is coming from afar with his attendants to meet you. Please, reverend, adjust your clothes and let us do him honor!” The reverend then replied, “I have heard that the Buddha has said that the path of someone who has gone forth is respected and that he is an example for laymen. He devotes all his attention solely to his virtues. How could he go out with personal adornment to welcome someone?” So, saying nothing, he sat quietly in a formal manner and did not go out.

Thereupon the king of the Kusanas arrived at the place where he was staying, and he met the Reverend Jayanta. When he saw his dignified virtues, his respectful devotion became twice as deep. So he came forward, bowed, and stood aside.

At that moment, the reverend wanted to spit. Without realizing it, the king of the Kusanas stepped forward and presented a spittoon. So the Reverend Jayanta said to the king, “I, a poor man of the path, am not fit to be a field of merit for you now, O king. Why do you waste your time in coming to see me?” The king of the Kusanas was profoundly ashamed then [and he thought,] “I previously ventured to have a trifling opinion and he knew my thoughts. If he himself does not have divine qualities, how could he be like that?” And he had enormous respect for the reverend.

Then the Reverend Jayanta immediately gave some instruction to the king, “When you came, O king, your path was fine. May you go just as you came.” When the king heard these instructions, he immediately returned to his country. While on their way, his ministers were resentful and they said, “We followed you, O king, on a far journey to another country. In the end we did not hear anything. So we return to our country with nothing.” The king of the Kusanas then declared to his ministers, “Do you blame me now for having gained nothing? The reverend gave me the instructions, ‘When you came, your path was fine. May you go just as you came.’ Do you not understand this? In the past I kept the precepts and practiced liberality. I repaired monasteries and constructed pagodas. Because of these several qualities, I planted the seeds to be a king and I now enjoy this rank. I am now developing further merit and extensively accumulating wholesomeness. In the future world I will surely experience the merit again. That is why he instructed me, saying, ‘When you came, your path was fine. May you go just as you came.’”

When his ministers had heard this, they bowed and apologized. “We are your servants and our knowledge is shallow, so we arrived at a false understanding. We say that the way you came and your divine qualities, O great king, fit well with the purport of your words. Because of the virtues you have accumulated, you enjoy the rank of king.” The ministers were happy. Having said this, they withdrew.

The King of the Kusanas Has Three Wise Subjects as Virtuous Friends

Once the king of the Kusanas, called Candana Kaniska, was befriended by three wise people. The first was called Bodhisattva Asvaghosa. The second was a great minister called Mathara. The third was a skillful physician called Caraka. These three people were the king’s friends. He treated them generously, and they were always nearby. Bodhisattva Asvaghosa said to the king, “When you apply my words, it will allow you, O king, to be always accompanied by good in the world into which you are bom, to be perpetually free from any hardship, and to leave the unwholesome destinations permanently.” The second one, the great minister, also said to the king, “If you apply my private words, O king, and do not divulge them, you will be able to subdue the whole territory between the four seas.” The third one, the skillful physician, further said to the king, “If you apply my words, O great king, it will allow you, O king, never to meet with an untimely death. The hundred flavors will please you, and you will be in good health and free from ailment.” The king followed his words, and he never knew even a slight illness.

Thereupon the king applied the words of his great minister. Confronted by his military power, there were none who were not subjugated. Three directions of the territory between the four seas had been subdued, and only the eastern one had not yet been subjected. So he equipped his army and wanted to go and punish it. He sent his people and his white elephants ahead. They led the way, and the king followed behind. He was about to reach the Onion [Pamir] Range and cross a steep pass, but the elephants and horses that he had mounted before did not want to proceed any further. The king was very startled and said to his horses, “Since we began mounting you in military expeditions, three directions have been subdued. Why do you not want to continue on your way now?” The great minister then said to the king, “I told you before not to divulge my private words! You have divulged them now, O king. Your fate will not be far away.” The king knew it would be as his great minister had said. He would surely die before long.

In the course of his military expeditions the king had killed more than three hundred thousand people. He knew that his punishment in the future would be severe and that he would certainly undergo it without any doubt. He became afraid, and he was repentant. He developed dana (liberality), kept the precepts, constructed monasteries, and worshipped the Sangha. The four things [clothing, food, bedding, and medicine] were not lacking. Developing his virtues, he was tirelessly diligent.

Then all his ministers said to one another, “The king has committed immense crimes. His massacres go beyond principle. Even though he may perform meritorious deeds now, what good does it do in regard to his past crimes?” The king heard about this. He wanted to do away with their doubtful minds and devised a means. He ordered his subjects, “Heat up a big cauldron and let it boil very hard for seven days and seven nights! Do not let it stop!” The king then threw a ring from his finger into the cauldron, and he told his ministers, “Return the ring in the cauldron to me, sirs!” The ministers said to the king, “We prefer to go to our deaths for some other crime! This ring cannot be gotten.” The king said to his ministers, “Might there be a means to get it?” The ministers then replied, “One might put out the fire underneath and add cold water on top. Through this means one might be able to obtain it without hurting one’s hand.” The king replied, “The evil I have performed before may be compared to that hot cauldron. I am now developing that which is wholesome. I feel shame and remorse, and I shall not do evil any more. Why would I not extinguish it? The three unwholesome destinations may be avoided, and I may become a man or a god.” The ministers immediately understood. When they had heard this, they were all glad. The words of a wise man must be put to use.

TSA-PAO-TSANG-CHING, 91-94

The Legend of King Hariścandra

The righteous birds spoke:
There lived formerly in the Tretā Age a most exalted Rājarṣi named Hariścandra, virtuous in soul, a ruler of the earth, brilliant in fame. No famine, nor sickness, nor untimely death occurred among men, nor did the citizens delight in evil, while he ruled as king; nor, further, did the people become uproarious through wealth, valour, austerities or spirituous liquors; nor were any females born who failed to reach womanhood.

And he, of mighty arm, when once chasing a deer in the forest, heard women repeatedly crying, “save us”! The king, giving over the deer, called out “fear not! who is this perverse being that, under my rule, behaves with injustice?” At this interval also the Raudra Vighnarāj, the opponent of every undertaking, who was following that cry, deliberated:—“This Viśvāmitra, full of heroism, undertaking incomparable austerities, keeping a vow, is mastering the sciences of Śiva and others, which have not been perfected before. Those sciences being mastered by this man, who governs his mind in patience and silence, are verily lamenting, afflicted with dread. How can I manage this? Glorious is this noblest of the Kauśika family; I am much weaker than he: these terrified sciences are thus bewailing: it appears to me difficult to be accomplished. Now this king has come in my way, calling out repeatedly ‘fear not!’; into him indeed entering, I will speedily accomplish my desire.”

Then the king possessed by that Raudra Vīghnarāja, who had thus taken counsel with himself, uttered this speech in anger:—“Who is this wicked man that binds fire in the corner of his garment, when I the lord am present, gleaming with the glowing splendour of my power? He today, pierced in every limb by my arrows, which in their flight from my bow illumine the other regious of the sky, shall enter upon a long sleep.”

Thereupon Viśvāmitra having heard the king’s speech was enraged: and, when that great Ṛṣi was enraged, those sciences perished in a moment. The king moreover, seeing Viśvāmitra, rich in austerities, being terrified, suddenly trembled exceedingly like the leaf of the peepul tree. When the Muni exclaimed, “wretch!” and “stand!”; then the king falling prostrate in reverence addressed him:—“O adorable lord! this is my duty! I have committed no fault! Deign not O Muni! to be angry with me, who am engaged in my duty. A king, conversant with his duties, must give gifts, and must afford protection, and lifting his bow must wage war, according to the Dharma-śāstras.”

Viśvāmitra spoke:
“To whom, O king, must thou give gifts, whom must thou protect, and with whom must thou wage war? Speedily declare this, if thou fearest unrighteousness.”

Hariścandra spoke:
“I must always give gifts to brahmans principally, and to others who are straitened in their means; I must protect those in fear; I must make war with enemies.”

Viśvāmitra spoke:
“If your highness, a king, duly regards the duties of kings—I am a brahman desirous of a reward, let the desired fee be given me.”

The birds spoke:
The Raja, having heard this speech with gladdened soul, deemed himself as it were born anew, and addressed the sage of the Kauśika race: “Be it declared, adorable sir! what, free from doubt, I must give thee; consider it as already given, albeit most difficult to be obtained, whether gold or money, son, wife, body, life, kingdom, city, good fortune—whatever is the desire of my own soul.”

Viśvāmitra spoke:
“O king! this present has been accepted, which thou hast given: first, however, bestow the fee appertaining to the Rājasūya sacrifice.”

The Raja spoke:
“O brahman! I will indeed give your honour that fee. Choose, O chief of the dvijas, whatever present thou desirest.”

Viśvāmitra spoke:
“Give me this earth, with its ocean, and with its mountains, villages and towns; and thy entire kingdom, O warrior, with its multitude of chariots, horses, and elephants; also thy treasury and treasure; and whatever else thou possessest, excepting thy wife, and son and body, O sinless one! and excepting thy virtue, which, O thou that knowest all the virtues, follows its possessor when he moves. What need for me to say more? Let all this be granted me.”

The birds spoke:
With gladdened mind the king, unperturbed in countenance, having heard the Ṛṣi’s speech, joining his hands respectfully replied, “So be it!”

Viśvāmitra spoke:
“If all thy property is given me, thy kingdom, the earth, thy army, thy wealth,—whose is the lordship, O Rājarṣi! when I the ascetic am seated in the kingdom?”

Hariścandra spoke:
“At what time I have yielded up the earth to thee, O brahman! at that time thou, Sir, art the owner; how much more now the king.”

Viśvāmitra spoke:
“If O king! the whole earth has been given me by thee, thou must deign to depart from the realm where I hold sway, unfastening all thy ornaments, such as thy waisthand and every thing else, and clothing thyself with the bark of trees, together with thy wife and son.”

The birds spoke:
Having said “So be it!” and having so done, the king started to go, in company with his wife Śaivyā and his young son. Then he addressed the king, having obstructed the road as he was moving—“Where wilt thou go, without giving me the fee appertaining to the Rājasūya sacrifice?”

Hariścandra spoke:
“Adorable Sir! this kingdom has been given thee free from adversaries: these our three bodies, O Brahman! are all that remain to me this day.”

Viśvāmitra spoke:
“Nevertheless thou must assuredly give me the sacrificial fee; a promise unfulfilled, especially to brahmans, proves injurious. As long as brahmans delight, O king! in the Rājasūya sacrifice, so long indeed must the fee for the Rājasūya sacrifice he given. After making a promise, one must bestow the gift; and one must fight against assailants; so too the afflicted must he protected; thus hast thou already agreed.”

Hariścandra spoke:
“Adorable Sir, I have nought at present; I will give thee the fee after a while: and show me favour, O Brahmarshi! hearing in mind noble behaviour.”

Viśvāmitra spoke:
“What length of time must I wait for thee, O guardian of men! Tell me speedily, or the fire of my curse shall consume thee.”

Hariścandra spoke:
“In a month will I give thee the fee-money, O Brahmarshi! At present I have no means; deign to grant me this permission.”

Viśvāmitra spoke:
“Go, go, O noble king; observe thy duty; and may thy way be auspicious! May there be no enemies!”

The birds spoke:
Permitted to go, the king departed; his queen, who was unused to walk afoot, followed him. Seeing that most noble king departing from the city with his wife and son, the citizens raised a cry and followed the king, exclaiming —

“Alas, O master! why leavest thou us, who are afflicted with continual sufferings? Thou, O king, art devoted to righteousness, and thou art the benefactor of the citizens. Lead us also, O Rājarṣi! if thou regardest righteousness. Stay a moment, O king of monarchs! Our eyes as bees drink thy lotus-like mouth. When again shall we behold thee, who, when thou goest forth, art preceded and followed by kings? Here is thy wife, holding her young son in her hand, following thee, before whom, when thou goest forth, go thy servants seated on elephants! Here goes today walking afoot the king of monarchs, Hariścandra! Alas, O king, what will thy very youthful, beautiful-browed, soft-skinned, fine-nosed face become, when injured by the dust on the road? Stay, stay, O best of kings, observe thy own duty. Mildness is a very noble virtue, especially among kṣatriyas; what need have we of wife, what need of children, or of wealth, or of grain, O master? Abandoning all this, we have become mere shadows of thee. Alas master! alas Mahārājā! alas, O lord! why dost thou abandon us? Where thou art, there indeed will we be. That is joy, where thou indeed art. That is our city where thou art. That is Svarga where thou, our king, art.”

Having thus heard the citizens’ address the king, overwhelmed with grief, stood then in the road through very compassion for them. Still Viśvāmitra, seeing him distressed by the citizens exclamations, approaching him, with eyes rolling in anger and impatience, spoke: “Pie on thee, vile in thy conduct false, crooked in thy speech! who also, after giving me thy kingdom, wishest again to withdraw it.” The king thus roughly accosted by him replied thus trembling, “I am going” and departed hastily drawing his wife in his hand. Thereupon the sage of the Kauśika family suddenly belaboured with a wooden staff the very youthful toil-wearied wife, as the king was drawing her along. Seeing her thus beaten, the king Hariścandra, oppressed with pain, exclaimed “I am going nor did he utter aught else.

But then spoke five Viśve Devas full of pity, “This Viśvāmitra is very wicked; what worlds will he obtain, who has uprooted this best of sacrificers from his throne? By whose funeral ceremony further shall the soma juice expressed at the great sacrifice be purified, by drinking which we shall reach the exhilaration that is preceded by incantations?”

The birds spoke:
Having heard this their remark, the sage of the Kauśika race, exceedingly enraged, cursed them—“Ye shall all assume human form!” And propitiated by them, the great Muni added, “Although in human form, ye shall have no offspring. There shall be neither marriage of wives for you, nor hostility: freed from love and anger ye shall become gods again.” Thereupon those gods descended to the mansion of the Kurus with their own portions; they were born of the womb of Draupadī as the five grandchildren of Pāṇḍu. Hence the five heroic Pāṇḍaveyas did not take to themselves wives, through the curse of that great Muni.

[…]

The birds spoke:
Hearing Viśvāmitra’s speech, the king moved on slowly, full of sorrow, followed by his wife Śaivyā with her young boy. The king having reached the divine city of Benares—the choice of Śiva who pronounced that it was not to be enjoyed by men. Distressed with sorrow, he travelled afoot with his compliant wife. On entering the city, he saw Viśvāmitra present. Seeing he had already arrived, Hariścandra bowed reverently and, joining his hands respectfully, addressed the great Muni “Here is my life, and this is my son, and this is my wife, O Muni! Take that as the choicest arghya offering with which thou shouldst quickly deal. Whatever else we should do, deign to excuse that.”

Viśvāmitra spoke:
“Gone is the month, O Rājarṣi!; let my fee be given me, if thy word regarding the Rājasūya sacrifice he remembered.”

Hariścandra spoke:
“O brahman, rich in fadeless austerities! today the month will, in truth, be completed: await this halfday which remains, but not long.”

Viśvāmitra spoke:
“Be it so, Mahārājā! I will come again: unless today thou shall make the gift, I will pronounce a curse on thee.”

The birds spoke:
Thus having spoken the brahman departed: and the Raja then took thought—“How shall I give him the fee which has been promised? Whence can I find powerful friends? Whence can I get wealth at this moment? Blameworthy is my present: how can I escape going downward? How much more am I abandoning life! To what region shall I, who am nothing, go, if I perish without having performed my promise? I shall become a robber of brahmans, a worm, a wicked man, the vilest of the vile; or I shall become a slave—better indeed let me sell myself.”

The birds spoke:
Then his wife in words broken with weeping answered the king, who was distressed, dejected, anxious, with downcast face—“Leave off care, O Mahārājā; preserve thy truthfulness; a man destitute of truth should be avoided like a burning-ground. There is no higher righteousness, they say, for a man than this, namely, maintaining his truthfulness, O noble man! Oblations to consecrated fire, or study, or the whole circle of good deeds, such as liberality, &c., are fruitless in him who speaks at random. Truthfulness is constantly declared in the Dharma-śāstras to tend to the salvation of men of understanding; and falsehood to the overthrow of men of uneducated minds. A king named Kṛti, after offering seven horse-sacrifices and a Rājasūya sacrifice, fell forthwith from Svarga for falsehood. O king, I have given birth to a child—”Thus having spoken she wept alond. The king spoke as follows to her whose eyes were bathed in tears.

Hariścandra spoke:
“Cease, lady, thy agitation; here stands thy boy; pray, speak what thou desirest to say, O thou who art graceful in thy gait!”

The queen spoke:
“O king, I have given birth to a child: the wives of good men bear fruit in their sons. Do thou therefore, being such a man, give me in exchange for wealth, and pay the brahman the fee.”

The birds spoke:
Hearing this proposal, the king lost his senses; and on regaining consciousness lamented, sorely grieved:—“Dire is this grief, O lady, that thou thus mentionest to me: is thy joyous intercourse with me, wretch that I am, forgotten? Ah! alas! how eouldest thou suggest this. O sweet-smiler. Repugnant is this plan: how can I execute it?” Thus having spoken, the king, repeating the word “Shame! shame!” fell to the ground overwhelmed by faintness. Seeing the king Hariścandra prostrate on the earth. the queen full of sorrow, uttered these piteous words:—

The queen spoke:
“Alas! Mahārājā! from whom has come this evil thought, that thou, who art accustomed to coverings made of the hair of the spotted deer, hast fallen on the bare ground? Here sleeps the king, my lord, on the ground,—he, by whom ten thousands of choice cattle and wealth were dispensed among brahmans. Ah! woe! what has this king done to thee, O brahman, that he, the equal of Indra and Viṣṇu, has been reduced to a state of coma?” Having soliloquised thus, she, beautiful-hipped, fell swooning, crushed by the intolerable great weight of her husband’s misfortunes. The child seeing his parents lying thus helpless on the ground, being excessively hungry and very unhappy, spoke “Father, dear father, give me some food; mother, mother, give me something to eat. I Lave become dreadfully hungry, and the tip of my tongue is growing parched.”

The birds spoke:
At this interval arrived Viśvāmitra great in austerities; but, seeing Hariścandra lying on the ground in a swoon, he sprinkled the king with water and addressed him thus:—“Rise up, rise up, O supreme king; give me the fee I desire. A debtor’s misery increases from day to day.” Then being refreshed with the snow-cold water, the king, recovering consciousness, and perceiving Viśvāmitra, again fell into a swoon, and the Muni grew angry. The brahman, making the king recover, spoke:—“Let my fee be given me, if thou regardest righteousness. By truth the sun sheds warmth; in truth the earth stands firm; truth in speech is the highest righteousness: Svarga is based on truth. Also a hundred horse-sacrifices and truth are placed in the balance—truth verily outweighs the hundred horse-sacrifices. Otherwise what motive is there for my speaking thus peaceably to thee, base one, evil-intentioned, and cruel, false in speech? Since thou art powerful as king, let this my kindly feeling be heeded. If O king, thou shalt not give me the fee today, when tho sun reaches the Western mountain, then I will assuredly curse thee.”

Having spoken thus the brāhman departed; and the king remained, weak with terror, fugitive, vile, indigent, harassed by the malicious and the rich. His wife again spoke thus—“Let my proposal be complied with, lest consumed by the fire of his curse thou perish.” But the king, thus urged by his wife again and again, replied—“Lady, here without pity I proceed to sell thee; what even the malicious could not do, that do I, if my voice be able to utter so hard a speech as this.” Thereupon having so spoken to his wife, he went unnerved to the city and then, his throat and eyes impeded with tears, uttered this speech;—

The king spoke:
“Ho! ho! citizens, listen ye all to my word. Why do ye ask me, ‘ho! who art thou?’ I am mischievous, inhuman either a very cruel Rākṣasa, or even more wicked than that I, who will not yield up my life, am come to sell my wife. If any of you has need of the desire of my life as a slave-girl, let him speak quickly while I survive.”

The birds spoke:
A certain aged brāhman approaching accosted the king— “Deliver the slave-girl to me; I am a purchaser, paying ready money. I have no little wealth, and my wife is very young; she cannot perform the household duties; therefore give me this girl. This wealth is proportionate to the skill, age, beauty and disposition of thy wife: take it; deliver me the maiden.” When thus addressed by the brahman, king Hariścandra’s mind was lacerated with grief; nor did he make him any reply. Thereupon the brahman binding up the money in cash in the end of the king’s back-cloth dress, dragged off the queen, seizing her by the hair. But the child Rohitāsya, who had a boy’s side-locks of hair, and who was clutching her dress with his hand, wept on seeing his mother dragged away.

The queen spoke:
“Loose, loose me, noble Sir! while I take a look at my boy. A future view of him, kind Sir! will be difficult to get. See! come my child to me thy mother thus sold into slavery. Do not touch me, my royal child! I must not be touched by thee now!” Then suddenly the boy seeing his mother dragged along, ran to her crying “Mother!” with tear-soiled eyes. The brāhman purchaser, seeing the child had approached, kicked him with his foot; the latter, however, exclaiming “Mother!” did not leave hold of his mother.

The queen spoke:
“Shew me favour, O master! and buy this boy. Although purchased, I shall not be a diligent servant to thee, Sir, when separated from him. Do thou in this way beam favourably on me unfortunate; unite me with my child as a cow with her calf.”

The brāhman spoke:
“Take ṭhou this wealth and give me the boy: the wages of a man and woman have been fixed by those conversant with the Dharma-śāstras at a hundred, a thousand, and a hundred thousand pieces, and a price of ten millions by others.”

The birds spoke:
Accordingly then he bound that money in the king’s upper garment, and taking the boy bound him close together with his mother. Seeing them both, his wife and son, led away, the king lamented sorely grieved, sighing deeply again and again. “My wife whom neither the wind, nor the sun, nor the moon, nor the populace formerly gazed on, here she is, fallen into bondage. Here is my boy, who is sprung from the Solar race, and whose hands and fingers are very young, disposed of by sale. Shame on me, sorry fool that I am! Ah, my darling! ah, my child, my pet! my imprudent conduct, base man that I am, has brought me into thraldom to fate; yet I am not dead, ah shame!”

The birds spoke:
While the king was thus lamenting, the brāhman taking them both disappeared hastily among trees, houses and other high objects. Then Viśvāmitra meeting the king, demanded the wealth; Hariścandra delivered that money to him. Considering those riches, procured by the sale of the wife, insufficient, Kauśika enraged addressed the sorrow-stricken king. “O kṣatriya, if thou deemest this a fitting sacrificial fee for me j then behold thou quickly my supreme might, arising from austerities well performed here, and from stainless brāhmanhood, and from my terrible majesty, and from my perfect study.”

Hariścandra spoke:
“More will I give thee, adorable one; be pleased to wait some time; at present I have nought; my wife has been sold, and my young son.”

Viśvāmitra spoke:
“This fourth part that now remains of the day, O king, for that I must wait; nought more must I say to thee.”

The birds spoke:
So, having’ uttered the harsh pitiless speech to the supreme king, the angry Kauśika took the money and quickly departed. When Viśvāmitra had gone, the king, encompassed by a sea of fear and sorrow, after reflecting in every aspect, spoke aloud, with downcast face:—“Whatever man desires me for a slave, bought with money, let him speak quickly, while the sun yet shines.”

Then advanced hastily the god Dharma, wearing the form of a caṇḍāla, foul-smelling, disfigured, uncouth, bearded, with projecting teeth, compassionate, dark in complexion, his belly pendulous, his eyes tawny and haggard, his pronunciation rude, and carrying a batch of birds, adorned with garlands taken from corpses, a skull in his hand, his face long, horrid to look at, talking much and often, surrounded by a pack of dogs, dreadful, a staff in his hand, hideous.

The caṇḍāla spoke:
“I am an applicant to thee; tell me quickly thy own hire, at which, whether little or much, thou art to be acquired.”

The birds spoke:
There gazing at him, such as he was, cruel-eyed, very coarse, muttering, very bad in disposition, the king asked “Who art thou?”

The caṇḍāla spoke:
“I am a caṇḍāla, known here in this greatest of cities as Pravīra, famed as the slayer of those condemned to death, the gatherer of blankets from corpses.”

Hariścandra spoke:
“I should not wish to become the despicable slave of a caṇḍāla; better to be consumed by the fire of the curse rather than to be thrall to a caṇḍāla.”

The birds spoke:
While he was so speaking, the great hermit Viśvāmitra arrived, his eyes rolling with anger and wrath, and said this to the king:—

Viśvāmitra spoke:
“This caṇḍāla is ready to give thee no little wealth; why is not my full sacrificial fee paid me?”

Hariścandra spoke:
“Adorable descendant of Kuśika! I know myself to he sprung from the Solar race; how, though desirous of wealth, shall I go into bondage to a caṇḍāla?

Viśvāmitra spoke:
“If thou wilt not give me the caṇḍāla’s wealth, obtained in exchange for thyself, at the fixed time, I will assuredly curse thee.”

The birds spoke:
Thereupon the king Hariścandra, his life bound up in his anxiety, overcome with agitation seized the Ṛṣi’s feet, exclaiming—“Be thou gracious! I am a slave; I am in suffering; frightened am I; and I am specially thy votary: shew me favour, O Brahmarṣi! Deplorable is association with caṇḍālas. Instead of the balance of the money, I would he subject to thee indeed, O mighty Muni! thy agent in every matter, thy servant, obedient to thy will.”

Viśvāmitra spoke:
“If your honour is my servant, then, given by me to the caṇḍāla for a hundred millions of money, thou hast fallen into slavery.”

The birds spoke:
When he had so spoken, the low out-caste then, glad in mind, giving that pelf to Viśvāmitra, bound the king and led him, bewildered by blows of the staff, his senses utterly confused, grieved at his separation from his loved kindred, to his town.

Then king Hariścandra, dwelling in the caṇḍāla’s town, at morning, noon and evening sang this:—“My downcast girl seeing before her my downcast son, filled with grief, remembers me; hoping ‘the king will free ns both, by giving, when he has amassed wealth, more wealth than this to the brāhman.’ She, fawn-eyed, does not know that I have done more wickedly. Loss of kingdom, abandonment of friends, sale of wife and son, and this caṇḍāla-life that I have sunk to:—alas! a succession of misfortunes.” Dwelling in this condition, he remembered unceasingly his beloved son and his soul-engrossing wife; deprived of all his property, and abject.

Now for some time king Hariścandra, as a servant to that man, became a gatherer of garments from dead bodies at the burning-ground, and was instructed by the caṇḍāla, who gathered garments from dead bodies—“Stay here day and night on the look out for the arrival of corpses. This part is to be given to the king, and a sixth part is for the corpse, let three parts be for me, and two parts for thy wages.”

Thus instructed he went to the mortuary house and to the southern quarter, where then stood in Benares the burning-ground, a place of horrible cries, frequented by hundreds of jackals, strewn with the garlands from corpses, foul-smelling, reeking with smoke, thronged by Piśācas, Bhūtas, Vetālas, Dākinīs, and Yakṣas, crowded with vultures and jackals, encompassed by packs of dogs, thickly strewn with heaps of bones, full of dreadful odours; pervaded with the cries of the friends of the various dead persons and with a terrible hubbub—“Ah! son!—friend!—ah! kinsman!—brother!—my child, dear to me now!—ah! husband!—sister!—mother!—ah! maternal uncle!—paternal grandfather!—maternal grandfather!—father!—grandson!—where art thou gone! —come, my kinsman!”; where was heard a great din of persons uttering such cries as these :—a place filled with the sputtering of burning flesh, marrow and fat. Black half-burnt corpses, their rows of teeth just bursting into view grinned from amidst the fire, as if saying, ‘This is the body’s final state!’ Here the fire crackled along rows of bones of various ages; and there was the sound of the wailing of the relations, which was caused by the merriment of the pukkasas. There is heard a very loud and frightful sound,—-as if at the close of the age,—of Bhūtas, Vetālas, Piśācas, Gaṇas and Rākṣasas singing. Crowded with great heaps of buffaloes’ ordure and cows’ dung; and surrounded with high piles of the ashes derived therefrom, mixed with bones; darkened by the confusion of the crows among the many offerings, garlands and lamps; filled with many sounds, the burning-ground resembles Naraka. The buming-ground reverberated with the fire-pregnant, inauspicious yells of the she-jackals; it was impenetrable by reason of the terrific cries; very dire with the close contagion of fear; and painful by reason of the sounds of lamentation.

The king arrived there, unhappy, ready to grieve: “Ah servants, ministers, brāhmans! Where has that my kingdom gone, O Creator? Ah Śaivyā! ah my young son! forsaking me, luckless one, through Viśvāmitra’s fault they both, mine own relatives, have gone elsewhere.” There revolving thus in his mind over and over again the words of the caṇḍāla, dirty, uncouth in every limb, his hair long, mal-odorous, bearing a flag, armed with a club, somewhat resembling Death, and running hither and thither, exclaiming “This price has been obtained for this corpse, and shall I get it? This is mine, this is for the king, and this for the head cāṇḍāla the king, while running in all directions, and while alive, entered into another birth. Clothed in patched cloth made of old rags well fastened together; his face, arms, belly and feet covered with ashes from funeral piles and with dust; his hands and fingers smeared with various kinds of fat, oil and marrow; sighing; intent on satisfying himself by feeding on various corpses and water; his head dressed with bands of garlands therefrom; he sleeps not either by day or by night, frequently exclaiming “ah! alas!” In this manner passed twelve months as if a hundred.

One day that noble king wearied, separated from his kindred, and uncouth in form, being overpowered by slumber, fell indeed into a dead sleep; and there on his pallet beheld a great wonder:—Through the power of destiny, he had in another body by diligent occupation at the burning-ground given the guru his fee, and there was immunity from the infliction of pain for twelve years. Then he saw himself conceived in the womb of a pukkasa woman. Further the king, when in that condition, considered thus—“Immediately I am born, I will verily practice the duty of liberality.” Thereupon he was born. Then as a pukkasa boy he was always ready to perform the obsequies of the dead bodies in the burning-ground. On his reaching his seventh year, a dead brāhman was brought to the burning ground by the relatives; then he perceived that the brāhman had been poor and virtuous. But he, asking for his wage, despised the brāhmans; those brāhmans mentioned there what Viśvāmitra had done,—“Do thou a deed most sinful, and vicious, O evil-doer; Hariścandra the king was formerly turned by Viśvāmitra into a pukkasa for breaking the slumber of a brāhman, by the destruction of his merit.” When he did not have patience with them, they then in anger cursed him—“Go forthwith thou vilest of men to terrible Naraka.” Immediately upon these words, the king still in his sleep saw Yama’s messengers, bearing nooses, terror-inspiring. He saw himself then seized by them and led off by force. Sorely afflicted, exclaiming, “Alas now, O mother! O father!” he fell into Naraka into a tub of oil. And he was torn asunder beneath by saws and the edges of razors, and suffered pain in dense darkness, feeding on pus and blood. He saw his dead self, seven years old, in the form of a pukkasa. Day by day in Naraka he is burnt and roasted in one place; he is afflicted and shaken in another place; he is killed and torn asunder in another place; in another he is made to melt away and to blaze; in another place he is assailed with cold winds. He remained in Naraka one day, which was as long as a hundred years; so a hundred years there in Naraka are called by the demons. Thereafter cast upon the earth he was born as a dog, eating filth and vomited matter, and enduring cold and heat: in a month he died. Next he saw his body born as an ass, an elephant, a monkey, an ox, a goat, a cat, and a heron, a bull, a sheep, a bird, a worm, a fish, a tortoise, and a wild boar, a porcupine, a cock, a parrot, a maina, and motionless living objects, a snake and other corporeal beings. Day by day consumed with grief he saw the birth of one living being after another; a day was as a hundred years. A full hundred years thus passed with him there born among the lower creation. And the king saw himself born once again in his own race. While in that state, he lost his kingdom in dice-playing; and his wife was carried off, and his son too; and he sought the forest alone. There he saw a terrible ravenous lion approaching with open mouth, accompanied by a young elephant; and again he was devoured, while ready to bewail his wife, ‘Ah Śaivyā! where art thou gone now, forsaking me here in misery?’ Again he saw his wife with her son imploring him, ‘ Rescue us O Hariścandra! What hast thou to do with dice-playing, my lord? Thy son has fallen to a lamentable condition, and so has thy wife Śaivyā.’ Then he no longer saw them, though running about again and again. And again he saw,—he the king was seated in Svarga; slie poor thing was brought by force, with dishevelled hair, stript of her garments, exclaiming ‘Ah! alas! rescue me!’ in repeated cries. Then again he saw there through Yama’s ordainment—the dwellers in the sky are calling out ‘Come hither O king! Yama has been addressed by Viśvāmitra, O king, regarding thee.’ Yama’s servants, who bore nooses of serpents, having thus spoken, lead away the prince by force. Yama related Viśvāmitra’s deed. At that point, however, his change which resulted from iniquity came to an end. These were all his states of being which were revealed in sleep; they were all experienced by him during twelve years. When the twelve years were spent, being brought forcibly by the demons, he saw Yama in bodily shape. Yama addressed the king, ‘This anger of the high-souled Viśvāmitra is difficult to be resisted. Kauśika will inflict even death on thy son. Go thou to the world of men, and undergo the remainder of thy suffering. When thou art gone there, O supreme king! thou shalt obtain happiness.’ And when the twelve years expired, the king, at the end of his misery, fell from the sky, being thrust away by Yama’s messengers.

And when fallen from Yama’s world, he awoke through the agitation of fear, exclaiming, “Alas! woe is me!” thinking of the working of the corrosive substance in his wounds. “In my sleep I have seen grievous woe, the end of which I do not perceive: but have twelve years, as I have seen in my sleep, gone with me?” he inquired with agitation of the pukkasas standing there. “No” replied certain of the bystanders; and others said exactly the same.

Then the king grieved at hearing this, sought the gods for refuge, ejaculating, “May the gods bestow blessings on me, on Śaivyā and on my child. Adoration to great Dharma! Adoration to Kṛṣṇa the creator, all-comprising, pure, ancient, and immutable! Adoration to thee, O Vṛhaspati! and adoration to thee, Indra!”

Having uttered this prayer, the king employed himself in the pukkasas’ occupation, in fixing the price of corpses, as if again dead in memory. Filthy, matted-haired, black, armed with a club, despondent was the king. No son had he, nor wife indeed, in the track of his memory; ruined in energy was he through the loss of his kingdom; dwelling then in the burning-ground.

To that place came his queen, bewailing, bringing her son dead, for the boy had been bitten by a snake. “Ah my darling! ah my son, my child!” thus she was oft exclaiming; emaciated, pallid, insane, her hair covered with dust.

The queen spoke:
“Alas O king! dost thou not see today on earth this thy child, whom thou didst formerly see playing about, now bitten by a huge snake and dead?”

The king, listening to that her lamentation, hurried thither thinking “here will be a dead man’s blanket.” But the king did not recognise as his wife her, who was weeping sorely, who worn with his long absence was like a woman in another birth. The princess too seeing him, who formerly had beautiful locks, now with matted curls did not recognise the king, who was like a withered tree. The king seeing the snake-bitten child, who was characterized with the kingly marks, on the black cloth, fell into a reverie:—“Ah! alas! to what a state has this child born in the family of some king been brought by malignant Death! For, since I have seen my child thus lying in his mother’s lap, my child Rohitāsya with his lotus-like eyes recurs to my memory. Such indeed would be my child, and of about this age, if dreadful Death has not made him his thrall.”

The queen spoke:
“Ah my child! through disregard of some sin this great and terrible evil has befallen us, the end of which we do not perceive. Ah, my lord king! how dost thou remain placidly in some place without consoling me who am miserable? Loss of kingdom, forsaking of friends, sale of wife and child—what has thou not done to the Rājarṣi Hariścandra, O creator?”

Hearing this her lament the fallen king, recognising his loved wife and his dead son, exclaimed “Alas! this is indeed my very Śaivyā, this is my child!” and wept consumed with sorrow, and fell into a swoon. She too recognising him fallen into that state, fainted with affliction and sank motionless to the ground. The king and queen both regaining consciousness together, wailed in deep suffering, oppressed with the load of anguish.

The king spoke:
“Alas my child! when I look on thy very young face, with its beautiful eyes, brows, nose and curls, is not my afflicted heart torn asunder? To whom, as he comes to me of himself sweetly babbling, ‘Father, dear father,’ shall I affectionately exclaim with an embrace, ‘My child, my child’? By whose knees shall the yellow dust be brought that shall soil my upper garment, my lap and body? Born of my body and limbs, thou wast the delight of mind and heart to me, who, bad father that I am, sold thee, O my child, like a chattel. After snatching away my large kingdom entire, with its resources and wealth, Fate as a noxious serpent then bit my child. Just gazing on the lotus-face of my son, who has been bitten by the serpent Fate, even I am now blinded by the dire poison.” Having thus spoken, incoherent through tears, he took the boy, and embracing him, fell motionless in a swoon.

The queen spoke:
“This tiger-like man is known truly by his voice; he has the moon-like mind of a wise man; it is Hariścandra without doubt. And his nose is prominent in front and goes downwards; and like opening buds are the teeth of him, the renowned, the high-souled. Wherefore has this king come to the burning-ground today?”

Ceasing her grief for her son, she looked at the prostrate king. Agitated, surprised, afflicted, sorely oppressed on account of her husband and son, gazing earnestly, she then saw her husband’s abominable staff fit for a low outcaste. Thereupon the long-eyed lady fainted, and gradually regaining consciousness, spoke falteringly:—

“Fie on thee, O Fate! most doleful, unruly, abominated, who hast reduced this god-like king to the position of a low outcaste. Though thou didst make him undergo loss of kingdom, forsaking of friends and the sale of wife and son, yet hast thou turned the king, after he was parted from us, into this caṇḍāla. Ah! O king! why dost thou not now raise me, who am thus afflicted, from the ground and tell me to mount to thy couch? I do not see this day thy regal umbrella, nor yet thy golden vase, thy chowrie or fan; what is this revolution? He, before whom formerly, when he moved, kings in the guise of servants freed the earth from dust with their own upper garments,—such having been, he the supreme king now walks oppressed with grief in the burning-ground, which is thickly strewn with jars and pots, with skulls fast fixed therein; where the hair of corpses is concealed by the remains of sacrificial ceremonies and strings; where the cavities of the dry ground are bedecked with oily exudations; which is dreadful by reason of the mixing of the marrow and half-burnt bones with the ashes and charcoal; where the small birds have been scared away by the cries of the vultures and jackals; which has spread gloom over the regions of the sky with the colour of the trails of smoke from the funeral piles; where the night-roaming demons are joyful through the delight of tasting carrion.”

Thus having spoken the princess embraced the king’s neck and, bearing hundreds of woes and griefs, lamented with sorrowful voice,—

The queen spoke:
“O king, is it sleep or waking truth? Tell me Sir, this that thou art thinking of: my mind is bewildered indeed. If this be so, O thou conversant with righteousness, there is no help in righteousness, nor in worship of brāhmans, gods and others, nor in protecting the world; there is no such thing as righteousness. Whence are there truth, and candour, and meekness, in that thou, the devotee of righteousness, hast been ousted from thy kingdom?”

Hearing this her speech, sighing deeply he related in faltering accents to the slender-limbed lady, how he had become a low outcaste. She also the timid lady wept very long, and sighing deeply, full of grief, told him how her son had met his death.

The king spoke:
“My darling, I choose not to undergo affliction for a long time, nor is my soul docile, O slender-limbed lady. Behold my ill-fortune. If I shall enter the fire, with the permission of the caṇḍāla, I shall in another birth go again into bondage to caṇḍālas. I shall fall into Naraka, as a worm-eating insect; into Vaitariṇī which is slimy with much pus, fat, blood, and sinews. Reaching the Asipatra wood, I shall be frightfully cut to pieces; or reaching Mahāraurava and Raurava I shall be burnt. Surrender of life is the shore for one sunk in the ocean of grief. I had just one son, who was this boy, to continue my family. He too has sunk through the violence of the waters of my Fate, which are very strong. How shall I resign my life? I am dependent on others, and in a strait. Or, does not a man afflicted with pain regard evil? There is no such suffering in the brute creation, nor in the Asipatra forest. Whence is there such suffering in Vaitariṇī as in the bereavement of a son? I will fall then with my son’s body into the blazing fire, O slender-limbed! Thou must pardon my ill-deeds; and do thou who hast my permission go to the brāhman’s house, O bright smiler! And hearken, O slender-limbed! to my word with respectful mind. If one makes gifts, if one offers sacrifices, if the gurus are satisfied, there may be union for me in another world with my son and with thee. But whence in this world will there be this aim for me? In company with thee I shall speed happily on in the search for our son, which I shall make laughingly or somewhat secretly, O bright-smiler. Thou must pardon at my request all that I have spoken ill; despise not that brāhman through pride that thou art a queen; thou must please him with thy utmost efforts, as if he were thy lord and god, O beautiful lady!”

The queen spoke:
“I also, O Rājarṣi, unable to endure the burden of grief will assuredly enter the blazing fire with thee here this day.”

The birds spoke:
Thereupon the king heaping up the funeral pile, placed his son thereon; and then associated with his wife he joined his hands reverently, thinking of the Supreme Soul, Śiva, Nārāyaṇa Hari Vāsudeva, the ruler of the gods, who sits in the cave-like recesses of the heart, of Brāhman who is without beginning or end; of Kṛṣṇa, yellow-clad, beautiful.

While he was thinking, Indra and all the gods, making Dharma their leader, assembled in haste. Approaching spake they all—“Ho! O king! hearken, O lord! This is Brāhman, visible to open sight, and the adorable Dharma himself; and here are all the Sādhyas, the Maruts, the Lokapālas, with their vehicles, the Nagas, the Siddhas and the Gandharvas, and the Rudras and the two Aśvins,— these and and others, many in number, and also Viśvāmitra, whom the three worlds could not formerly make a friend. But Viśvāmitra desires to proffer thee friendship and good.”

He mounted, thereon he met Dharma, and Indra and Viśvāmitra,

Dharma spoke:
“Be not rash, O king! I Dharma have visited thee, gratified with thy patience, self-command, truth and other virtues.”

Indra spoke:
“O virtuous Hariścandra! I Indra have approaclied nigh thee; the eternal worlds are won by thee and thy wife and son! Accompanied by thy wife and son, ascend, O king! to the third heaven, which to others is very difficult of attainment, but which has been won by thine own deeds.”

The birds spoke:
Then Indra, the lord, going to the funeral pile, poured down from the sky a shower of nectar that prevents sudden death, and a very copious shower of flowers, accompanied with the sound of the heavenly drums, here and there on that closelygathered assemblage of gods. Then the high-souled king’s son arose, very youthful in body, in perfeet health, placid in his organs and mind. And king Hariścandra immediately embraced his son; and in possessing his wife regained his own Fortune. He was decked with heavenly garlands; and was happy, completely satisfied in heart, and filled with supreme joy.

Indra at once re-addressed him. “Accompanied by thy wife and son, thou shalt gain supreme felicity. Ascend, O virtuous king, by the results of thy own actions!”

Hariścandra spoke:
“O king of the gods! while unpermitted by my master the low outcaste, I will not, without having recompensed him, ascend to the abode of the gods.”

Dharma spoke:
“Perceiving this thy affliction that was to be, I myself descended as the low outcaste through an illusion of myself; and I displayed that inconsiderate conduct.”

Indra spoke:
Ascend, O Hariścandra, to the supreme abode which is desired by all mankind on the earth, the abode of men holy in deed.”

Hariścandra spoke:
“O king of the gods, adoration to thee! hearken also to this my speech, that, filled with affection, I speak to thee whose countenance is beautified through benignity. My subjects in the city of Kośalā remain with minds sunk in my grief; how disregarding them shall I now ascend to heaven? The murder of a brāhman, the killing of a guru, the slaughter of cattle, and the slaying of women—equal to these has been pronounced the great sin incurred in the abandonment of one’s adherents. Neither in this world nor in the other do I see happiness for one who abandons an obsequious and innocent adherent, who ought not to be abandoned. If they go to Svarga in company with me, O lord of the gods! then I too will go; or I will go even to Naraka with them.”

Indra spoke:
“Many are their merits and sins, various and diverse. How wilt thou again attain to Svarga which will be enjoyed by multitudes?”

Hariścandra spoke:
“O Indra, by the influence of the householders a king enjoys his kingdom, and sacrifices with great sacrifices, and works meritorious deeds; and therefore by their influence have I performed everything; I will not forsake those benefactors in the desire to gain Svarga. Therefore whatever, O lord of the gods, I have done well, whatever I have given in alms, whatever sacrifices or prayers I have made, let that be common to them and us. For whatever fruit of my action must be eaten through long time, let that be for me and them together just a single day through thy favour!”

The birds spoke:
“So shall it be!” thus having spoken Indra, lord of the three worlds, and Dharma, and Viśvāmitra, Gādhi’s son, became propitious in their minds. Indra went from Svarga to the earth, with a company of ten million heavenly chariots and addressed the people of Ayodhyā thus, “Ascend ye to heaven.” And having heard with affection that speech of Indra and the king’s speech, and having brought Rohitāsya, Viśvāmitra himself, great in austerities, with the gods also, the Munis, and the Siddhas, enthroned the king’s son in the charming city of Ayodhyā, after enthroning the king. Then all the people, his glad and prosperous friends, with their children servants and wives, ascended to heaven with the king. Those people moved step by step from one heavenly chariot to another. Then king Hariścandra also grew in gladness. The king, attaining unparalleled dignity with the heavenly chai’iots, sat on the figure of a city which was surrounded with ramparts and walls.

Then beholding his prosperity, Uśanas, the eminent spiritual guide of the Daityas, conversant with the meaning and the truth of all the Śāstras, sang a verse there.

Śukra (Uśanas) spoke:
“Like unto Hariścandra there has been no king, nor shall there he. Whoever, when afflicted with his own sufferings listens to those of others, may he obtain great happiness! May he who longs for Svarga gain Svarga; may he who longs for a son gain a son; may he who longs for a wife gain a wife; may he who longs for a kingdom gain a kingdom! Ah, the majesty of patience! ah, the great fruit of liberality! since Hariścandra has reached his city and has gained his sovereignty.”

MARKANDEYA PURANA, 7-8

Dilli-raja-vamsavali | The Delhi Chronicle

Sri. Salutation to Ganapati/Om/Salutation to Siva.

1. May he, who creates, protects, and destroys the (universe)- he, who makes men steady and awakens them, that Hara, who fulfils the desires of his votaries, be the destroyer of the travails of this world to you all.
2. Reaching his head, the celestial stream anoints him as the emperor [of the universe]; and with her waves acts as the ever tremulous Cauri; the circle of the rays of the moon becomes his extremely white parasol; may that Sankara of immeasurable glory, cause your welfare.
3. The land of Hariyanaka was first enjoyed by the Tomaras and then by the Cauhanas. It is now ruled by the Saka kings.
4. First came Sahabadina, then Khudavadina, master of the earth, Samusdina, then Pherujsahi, lord of the earth.
5. After him Jalaldina, and then was born king Maujadina, [then] the glorious, and noble king Alavadina, and Nasaradina, the lord of the earth.
6. In his kingdom, abounding in benign rule, extending from Gauda to Gajjana, from the Dravida region and from the Setubandha [to the north], where the entire region was filled with inner content, the earth bore vernal floral charms produced by the rays of the innumerable precious stones and corals which dropped on it from the crowns of the bent heads of the rulers who came from every direction for his service.
7. He, whose legions daily traversed for a bath the earth both eastward to the confluence of the Ganges with the (Ganga-Sagara) and westward to the confluence of the Indus with the sea. He, under whose reign courtesans, proudly dressed in many coloured raiments moved about without fear, filling the air with the tinkle of their bracelets, produced by the wanton movements of their hands.
8. The dust raised by the hooves of whose cavalry marching ahead of his army stops the enemies in front. He, the central gem in the pearl necklace of the seven-sea-girt earth, Nayaka Sri Hammira Gayasdina, the king and the emperor reigns supreme.
9. When the great mass of dust raised from the earth trampled by the hooves of his fast-running horses, enveloped the quarters and the sky, the splendour of the sun along with his steadily spreading rays disappeared. It is but usual among kings that there is no count of days or nights.
10. When he went forth on a military expedition, the Gaudas – abdicated their glory; the Andhras through fear sought the shelter of holes; the Keralas forsook their pleasures; the Karnatas hid themselves in caves; the Maharashtras gave up their places, the Gurjjaras resigned their vigour and the Latas turned into Kiratas.
11. The earth being now supported by this sovereign, Sesa, altogether forsaking his duty of supporting the weight of the globe, has betaken himself to the great bed of Visnu; and Visnu himself, for the sake of protection, taking Laksmi on his breast, and relinquishing all worries, sleeps in peace on the ocean of milk.
12. The metropolis of the lord of many hundreds of cities, the charming great city called Dhilli (Delhi) flourishes like a crescent-headed arrow on the side of his enemies. Like the earth, it is the storehouse of innumerable jewels; like the sky, a source of delight, like the nether regions, the abode of many Daityas; like maya herself, the most bewitching.
13. In that city of Dhilli renowned under the name Yoganipura there was a householder (?) the wealthy abode of innumerable good qualities, devoid of blemishes, wise, noble minded, given to meritorious acts, named Uddhara.
14. Where the clear Candrabhaga joined the beautiful Vitasta, the Vipasa and Satadru; opposite is situated the Indus (Sindhu), the good friend with its tributaries, without high waves(?).
15. Honey is useless, sugarcane juice (or alcohol) is useless, so is the nectar in heaven. If one drinks the nectar (like water) of the Indus (Sindhu), even his nectar of knowledge becomes insipid.
16. In this northernly region, in which the earth is washed by the divine nectar of Sindhu, which removes all kinds of distress, there is Uccapuri, which laughs at Amaravati (the city of gods) that is situated on the banks of the heavenly Ganga.
17. In that city lived his father Haripala, whose father (was) Yasoraja. His father was Dallahara, whose father was Kipu. This is his genealogy on the father’s side.
18. Uddhara’s mother was Candi, the daughter of Prthu, whose father was Hariscandra; his father was Utsahana, the son of Sahadeva, who was the son of Tola. Tola’s father was Vyagharahara who was the son of Singha and grandson of
    Gaura.
19. In the work entitled Vamsavali, the two genealogies have been given in detail; here in this record, the names have been taken to the extent desired to recall them to memory.
20. He had three wives, embodiments, as it were, of will, wisdom and energy. The eldest wife, Jajala (was accompanied by) Rajasri and Ratandevi.
21. Her (Jajala’s) son was named Hariraja, pure in body, speech and mind, renowned, the abode of the sixty-four arts, apparently like Visnu, the sole protector of the universe.
22. His two younger brothers named Sthiraraja and Jaitra shine forth along with a sister Virada. The second wife also had at first a daughter, the liberal minded Dhanavati.
23. After her, Ratandevi had two sons, Gunaraja and Bhupati. There was also a son, Haradeva, known as Natha and also another girl.
24. She had also another son Uttamaraja and a daughter named Sadali. Thus, we have here the root, stem, branches, fruits and flowers of this Wishing Tree.
25. Numerous and extensive free inns (dharmasalas) were established by this performer of sacrifice in different places. But here, this wise one, with a view to relieving the exhaustion of tired travellers, had a well excavated.
26. To the east of the village Palamba and to the west of Kusumbhapura, he made a well which quenches thirst and removes fatigue.
27. May this well, like a lovely woman with rotund, heaving breasts, gorgeous with undulating necklaces, be the assuager of the thirst of many a love sick swain and perfumed with the mass of petals from the flowery trees.
28. (This well), being very clear laughs at the minds of good people (or the Manasa lake) taking it as turbid. Like the supreme knowledge of philosophers, it shines, causing restfulness to the self.
    29-30. May this devout and noble Uddhara thakkura, whose pleasure rests in the final salvation in heaven, who is a devotee of Siva, accompanied by sons, wives, friends and dependents, have the good fortune, to enjoy all the wordly pleasures.
29. The praiseworthy eulogy has been composed by Pandit Yogisvara of eternal fame, to record the construction of this well of Uddhara, the sole receptacle of all blessings.
    In this year of Vikarmarka, in Samvat 1333 on the 13th day of the dark fortnight in the month of Sravana on Wednesday.
    In the kingdom of Sultan Ghiyasuddin is the country of Hariyana. Five kos from Dhilli, Palam comes in the way. In the month Jeth, on Saturday …

PALAM BAOLI INSCRIPTION