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126 and wept and bewailed. (however) pondering,—"this brother  and sister  á, from the moment they heard the intelligence of their father's death, are unable to restrain their grief; but   sorrows not and weeps not; I shall, therefore, enquire of him the cause of his non-sorrowing"—uttered the second stanza for the (purpose of) that enquiry:—

"Having heard the death of a father, sorrow distresses thee not (na tan pasakati) * a. By what power (pabhāva) doest thou not grieve for that which should be grieved for?"

then addressing him explained the reason why he sorrowed not:

1.—"If a person by great grief cannot protect (pálitum) a thing, wherefore should a wise (vinnu) and discreet (medhāvī) man distress himself?

2.—"The young as well as (dahard cha) the old, the ignorant as well as the wise, and the poor as

well as the rich—all are (alike) subject to death (machchupardyanā). 3.—“The ripe fruit is ever in danger of dropping down (papataná) ; so likewise man that is born (of a woman) is always in danger of death. 4.—“Many people are seen in the morning (of whom) some disappear in the evening (savam) (and again) many people are seen in the evening (of whom) some disappear in the morning. 5.—“If a stupid person, who weeps afflicting himself, can derive any profit (kimchid attham) then indeed should the wise man do

[APRIL 5, 1872.

i. e. djuiya dhammam) is not inflamed even by ex ceeding sorrow.

10.-Thus I know exactly what should be done shall, seeing and enjoying (so 'ham dassam cha bhokkham cha) nourish (my) relations, and protect all the rest.” º

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The attendants who heard this sermon of Pandit

Rá m a, declaring the transientness of things, were consoled. Afterwards prince Bhar at a, saluting R 4 m a, said: “Accept the kingdom of B 4 r à n a s i.”

“Child, take Lakkh an a and S it ā and rule the kingdom.” “ (Why not) your Highness?” “Child, my father said to me: “Assume the king

dom by returning after twelve years. If I go now, I would not be acting up to his word.

I shall

therefore go after the expiration of the remaining three years º' “Who will reign until then 7" “Do ye.” “We cannot.”

Then (saying):—“Until I come these shoest will reign,” he took out his shoes made of grass (straw), and gave them (to Bharata.) Those three people, taking the shoes, and saluting the pandit, went with their retinue to

Bárán as i.

The shoes

reigned for three years. The ministers placing the straw shoes on the throne, administered justice.

the same

Whenever they committed an act of injustice, the

(kairamenan [?] richakkhana). 6.—“He who torments himself (attinam attano) (by sorrow) becomes lean and (colourless) cheer less ; by sorrow (tena) the dead are not saved (na palenti), it is vain (miratthā) (therefore) to weep. 7.—“As a house (saranam) involved in flames is extinguished with water, so likewise the steady, well-informed, intelligent and learned man speedily

shoes struck each other. From that warning (sign) they reheard the case. But whenever they adjudicated justly, the shoes remained silent.

The P and it, after the expiration of three years, left the wood, and, having reached Báránasi, en tered the royal park. The princes learning his arrival entered the park attended with ministers, installed Sitá (in the office of) queen-consort,

destroys the sorrow that is begotten (the felt sorrow)

and performed the ceremony of consecration on

as the wind (drives away a tuft of) cotton. 8.—Alone is man (eko' wa machcho) born in a family—alone does he depart ; the chief end of the enjoyment of all beings is their very associa tion together (for a time) samyogaparamattho va sambhogai savvapāninam).

both.

9.—Wherefore the heart (hadayam manam cha)

The M a h is atta, who had been thus con

secrated, ascended an ornamented carriage, entered the city with a large retinue, and after receiving

reverential salutation, ascended the upper storey of his magnificent mansion called Suk and a ka.

From thence he reigned righteously for 16,000

of the wise and well-informed, who sees both this

years and went to heaven. das a vassasahassānī satihim vassasatani cha |

and the world to come (passato imam cha param cha lokam), and who knows the dhammat (annaya,

Budd h a having delivered this sermon, applied

331, 3, 6 and Vshnakk in Westergaard; especially my treatise on Hala. Appendix W. 51.59. t Nature of all things, epecially the eight realities of life; namely—
 * With pasakati compare parisakkati, Fausbøll, Dhammap.

Lāhho alihho ayaso yaso cha nindá pasamsá cha sukham

kambugivoš mahābāhū Raimo rajjam akārayi" | the true explanation see Böhtlingk-Roth, s. v. As an epithet given to Ráma in the Rām. I. 1, 11. V. 32, 10. pſida, and, as already remarked above, in this respect also, that only ten hundred years are spoken of, instead of sixty hundred (making therefore altogether only 11,000 years
 * The Sanskrit form of this verse differs only in the third

cha dukkham. | Ete cha dhammé manusesu nichcham. . ..
 * Wide Răm. II. 112, 21 ff. Schl., 123. 16ff. Gorr, Zeit. d.

instead of 16,000); but as regards the remainder, there is

Deut. Morge.nl. Gesellsch. XVI, 267, 268. § “Of golden neck"; here kambugivo means ‘a neck like

das a varshasahasrāni das'a varshas'atánicha | ...... Rámo rājyam akārayat. || This is how it occurs in the last chapter of the Ra

-

golden drum, kambu being used to express gold (!); for

perfect identity. In the Sanskrit version the sentence runs as follows:–