The Illustrated Jataka & Other Stories of the Buddha - 31 TO 40

031 -  The Story of a Tortoise

The potters hitting the tortoise when digging the dried lake for clay. Kachchapa-Jataka, Mathura Once there lived a potter in a village on the outskirt of Varanasi. He had a small family. Close to his village was a pond, where dwelt fishes and tortoises. The pond was somewhatan extension of the river Ganga. So, the creatures of the pond could easily come and go to the river. As these creatures could intuit whether or not a season would be rainy or dry, they had known that the following summer would hardly have enough rain. So, they all moved out of the pond and entered the river for the future safety. In the same pond, there lived a tortoise, which did not leave the pond despite the imminent danger, as it had strong attachment with his abode. He thought, I was born here I have grown up here   My parents have lived here   Why should I go elsewhere.   By and by, in the summer the water dried away. So he dug a hole and lay inside. One day, the potter and his friends came to the pond with spades to dig and collect clay for potteries. Incidentally, they started digging the same ground, where the tortoise had buried itself. Unknowingly, the potter hit its shell and pulled it out as if it was a large lump of clay. The dying tortoise then realised his infatuation and recited, Go there where you can find happiness, no matter what the place be A forest or village is the birth-place for thee. If you find happiness and life there Must you treat it your home wherever you be. But his realisation was too late, as he then died.   The potter then brought the carcass of the tortoise and exhibited it before his fellow villagers. Then narrating the whole story he said that the tortoise met his end because of his attachment. As he was too fond of his home he died. Then he advocated that the people, too, suffer because of attachment, such as “I have sight; I have hearing; I have smell; I have taste; I have touch; I have a son; ; I have a daughter; ; I have servants; I have possessions; ; I have gold; ; I have house and so on … . Thus, we cling to it. As every worldly phenomenon is transitory and subject to decay-and-death; nothing can be kept for ever. Further, when the object to which we are attached slips away from our clinging. And the sudden realisation of the loss then makes us suffer.” The potter’s discourse was well received by the audience, and as per the story he was remembered by the people for seven thousand years. (The potter is identified with the Bodhisatta; and Ananda with the turtle). See Kacchapa Jataka Jataka Pali No. 178. --------------------------------------------------------------------------------------------------------------------------------------------- 032 -  Jackal –The Arbitrator Dabbhapuppha Jataka, Bharhut Once the Bodhisatta was born as a tree spirit on the bank of a river. Also, there lived a jackal with his wife. As his wife, the female jackal, was very dear to him he was always intent to gratify her wishes.   One day, the female jackal expressed her desire to eat the rohit fish, and requested the jackal to bring her the same. The jackal readily agreed to bring the fish. So, he wandered on the bank of the river to grab an opportunity to find the fish for his dear wife. Soon, he saw two otters Gambhirachari and Anutirachari standing on the bank in search of a rohita fish. Seeing a big fish in the river Gambhirachari jumped into the river with a lightning speed and caught hold the tail of the fish. But the fish was too big for him. So it  dragged him deeper into the river. Gambhirachari then called upon his friend to help him. Anutirachari then joined his friend to bring the fish on the shore. After some struggle they both finally succeeded in bringing the fish on the shore. There, they killed the fish. But then the dispute began on the question of the division of the fish. The jackal, who was so far watching the otters, now decided to intervene. He came near them and said that he had been the arbiter for many such cases; and could help them by his experience. The otters agreed to his proposed arbitration. The jackal then said: Tail to Anutirachari and to Gambhirachari the head; The middle to the arbiter, who must thus be paid. Next, he advised them not to quarrel and enjoy their shares. Delightfully, he then seized the large portion of the fish and went away. The two otters were left sitting there with their eyes downcast to repent: Had we not quarrelled we would have enjoyed the fish without fail Because we quarrelled the jackal grabs the fish and leaves us head and tail. The jackal arbitrating for the two cats The jackal walking away with the large portion of the fish, leaving the head and tail for the otters The tree spirit, who witnessed the episode then sang, When a strife begins; the men seek arbiter Who in turn becomes their leader. The wealth of others’ erodes then;   And the leaders’ coffers gain. See Dabbhapuppha Jataka Jataka Pali No. 400. --------------------------------------------------------------------------------------------------------------------------------------- 033 - The Story of a Snake Charmer The snake charmer showing tricks with a snake and a monkey, Amravati Once, there lived a snake-charmer in the city of Varanasi. He had a snake and a monkey. And he used to show tricks with them to earn his livelihood. One day, when the entire city was involved in the celebration of seven-day festival, he left the monkey with a corn factor to participate in the festivities.   The corn factor treated the monkey nicely. He took a good care of the animal and offered him all sorts of good food. On the seventh day, when the snake charmer returned after his merriment he was still drunk and was not in his usual senses. He took his monkey back from the corn-factor and beat him three times with a piece of bamboo as if it were a joke. He then tethered him in the garden and fell asleep. The monkey, however, escaped and climbed on a mango tree in the garden. When the snake charmer woke up and found the monkey sitting on a tree and enjoying the fruits, he coaxed him with sweet words and asked him to come back. So, he said, “Come my nice one.”   The monkey then said, Thy praises are meaningless and unsound As a nice monkey is never to be found. Reciting these stanzas the monkey joined the band of other monkeys and never returned to his master. (The corn factor, who earned his livelihood by selling corns righteously and treated the monkey nicely, was the Bodhisatta.) See Ahigundika Jataka Jataka Pali No. 365 --------------------------------------------------------------------------------------------------------------------------------------- 034 - The Leather Garment Once the Bodhisatta was born in the family of merchants; and sold his products to the market. One day, when he was on a usual round of sale he saw a haughty mendicant clad in a leather garment. The mendicant was haughty because he had very high and false opinion of his spiritual achievements. He thought himself the greatest; and had the illusion that every creature in the world was there to honour him. Soon the merchant saw a ram bowing before the mendicant and was about to attack him, as he was wearing a leather garment, which it had not liked. But the brahmin, on contrary, thought that the animal was bowing before him to honour him. The merchant, who was witnessing the whole scene from distance, however, warned the brahmin by shouting, O Brahmin ! Don’t be rash to trust an animal As it would make you fall. If it goes back It would jump and attack. But before the brahmin could hear what the merchant was saying, the ram attacked and knocked him down on the ground, where he lay groaning in pain; and before the merchant could attend to him for some first aid he succumbed to the injury.   The merchant, ascetic and the ram (left). The ram knocks down the ascetic, Bharhut    See Chamma-Sataka Jataka Jataka Pali no. 324. ------------------------------------------------------------------------------------------------------ 035 - The Giant Crab Kakkata-Jataka, Bharhut Once, a giant crab lived in a Himalayan lake. He was so large that it caught and killed an elephant to enjoy its flesh.  The crab thus created havoc among the elephants and made many to flee the lake.   The giant crab lurking to catch the hind leg of the Bodhisatta At that time, the queen elephant conceived the Bodhisatta in her womb. Anticipating the possible danger in the lake the king elephant sent her to a safer place, far from the lake, for delivery. In course of time, she delivered a baby, who grew up like a purple mountain. He was also wise and brave.  Soon, he chose a good and nice female elephant as his companion. By and by, he came to know of the havoc created by the giant crab, who was the cause of the separation from his father. So, he planned to go to the lake and kill the crab. Eventually, one day, he marched to the lake with his mates. There, he approached his father and sought his permission and blessing to kill the giant crab. First, the elephant king did not grant him the permission but later allowed him when requested, repeatedly. The Bodhisatta then called upon all his friends to launch an expedition against the crab. His attack was not rash as he collected all relevant information about his enemy, viz., the crab was to attack the last among the retreating animals from the lake. He ordered all the elephants to march to the lake and browse there. When retreating, he deliberately stayed behind all other elephants. Thus, he was caught by the crab, which held one of his hind legs as a smith holds the lump of iron between his tongs. The Bodhisatta then pulled up his leg but could not budge an inch. The crab, indeed, was very powerful. The elephant in his peril then trumpeted in a high pitch. Sensing the danger all the elephants ran helter-skelter. In the meanwhile the crab drew him closer and closer to suck his blood. Seeing the danger he shouted at his mate not to run away. The female elephant then answered that she was not to leave him in his distress and said, The question of leaving you does not arise O noble husband of sixty! None so dear can be found On the earth like thee. She then came near the crab and spoke to him in a sweet and dulcet voice: Among all the living crabs in the sea; or Whether the Ganga or Nabbada be; You are the best and most powerful, I know Please listen and let my mate go.   Pleased with the female’s flattery, the crab loosened his grip with the least suspicion of what the elephant could do. No sooner than the elephant found the grip of the crab loosened, he gave a thunderous cry of elation, which drew all the run away elephants back. Together, they pulled the crab on the shore and trampled him to mince-meat. In course of time, the crab-tarn was flooded with water and the two claws of the crab floated to the Ganga. One of those claws was found and lifted by ten brothers who made it a drum called Aanaka. The other claw was carried away to the sea and was picked up by the titans, who made a drum out of it and called it ‘Aalambara’. In one of the battles when the titans lost to Sakka the drum came in possession of the latter. Since then Sakka used the drum in his battle to strike awe in the hearts of his enemies. Thus, the expression - ‘it thunders like the Aalambara cloud !’ – is in vogue. See Kakkata Jataka Jataka Pali  No. 267. ---------------------------------------------------------------------------------------------------------------------------------------- 036 - Mahilaimukha Elephant Mahilamukha overhearing the evil conversations of the burglars. Mahilamukha-Jataka, Amravati    Once there lived an elephant called Mahilamukha in a royal stall. He was gentle, innocuous and extremely obedient to his mahout.  Once, some burglars sat close to the stall and indulged in conversations. They were talking about all sorts of evil deeds by extolling their merits. Thus, they praised all the burglars’ tricks and cruelty. Mahilamukha,too, overheard those conversations. Next day, the burglars again visited the stall as they found it to be a safe haven for their late night meetings and conversations. Soon, the stall became a rendezvous for their late night meetings, where they discussed nothing but their feats and prowess of all sorts of cruelty and killings. Now, by repeatedly listening to the glorification of the cruelty the elephant thought that cruelty alone was the virtue. His ears were, thus, poisoned by repeatedly listening to the evils. Next morning, when the mahout approached the stall the elephant lifted and flung him on the ground and trampled his head, because he thought that killing was a virtue. The gruesome act of Mahilamukha surprised every body because he was otherwise known as the gentlest of all elephants. When the second mahout tried to control him, the elephant killed him too. Likewise, the third, fourth and fifth mahouts were killed by the elephant. Now, the king sent the Bodhisatta to examine into the matter. In course of investigation he learnt that the elephant was both sane and physically fit, yet, something was amiss about him. So, he made a thorough investigation of the place and discovered that some burglars had camped and conversed in the stall. This gave the Bodhisatta the clue for the ill-behaviour of Mahilamukha. So, he submitted a report to the king with the recommendation to send a group of sages near the stall to deliver some saintly discourses. As the sages extolled the merits of right conduct and so on, the elephant’s mind soon changed and he stopped inflicting pains on others. Thus it is said, Hearing the burglars’ evil-talk The gentle elephant learnt to attack and kill   But upon listening to the sages’ words of virtue   Once again he became good through and through.   See Mahilamukha Jataka Jataka Pali No. 26. ------------------------------------------------------------------------------------------------------------------------------------ 037 - The Story of Vinilaka Once, a golden gander paired with a female crow, who gave birth to an offspring. They called him Vinilaka (Dingy), as he was neither golden like his father; nor black like his mother.  The gander was also married to a resplendent white goose, who gave birth to two wise, white and comely ganders. The female crow and her son lived in Mithila. So, the gander often visited her and his son, Vinilaka there. One day, when he returned from Mithila, the two young ganders asked him as to where was he coming from. The father said that he had been to Mithila to visit his other son, who was born of a female crow. As he was his father too, as he was theirs, so he had visited him in Mithila. The two young ones then thought of helping their father. So, they proposed to bring Vinilaka to their abode. Having obtained the address of Vinilaka and the consent of his father to bring Vinilaka, they flew to Mithila. There, after greeting Vinilaka and introducing themselves, they conveyed their intention to carry him to their father. Vinilaka happily welcomed the invitation. So, the two asked him to perch on a stick, which they could hold by their beaks and fly to their abode. When Vinilaka was thus being flown, Videha, the king of Mithila was visiting some place on his royal chariot underneath. His chariot had four milky-white horses. Seeing the king being carried by four white horses on the land and he himself being carried by two white ganders in the air he thought that he was greater than the king. So, he shouted, “I am the Greatest. I am superior to king Videha, because he is being carried by the white horses on the land; but I have the subjects, who carry me in the air”. The two ganders were offended and thought of dropping him on the ground. But considering the possible grief of their father they silently brought him before the latter. But they informed him what Vinilaka had uttered on the way. The father gander also considered that Vinilaka was not fit to stay with them. So, he asked him to go back to Mithila. The two ganders again carried Vinilaka and flew to his city. There, they dropped him on the heap of dung and flew back. Since then Vinilika lived there, in the place most suitable to him. See Vinilaka Jataka Jataka Pali No. 160. ------------------------------------------------------------------------------------------------------------------------------- 038 - The Sacrifice of Vessantara   Vessantara-Jataka, Sanchi Vessantara-Jataka,Goli, Andhra Pradesh The lineage of the Sivis is best known for its charity and sacrifices in the Indian traditions since time immemorial. Once, the Bodhisatta was born as Vessantara (Sanskrit: Vishvantara) in the dynasty of the Sivi in the kingdom of Jetuttara. King Sanjaya was his father; and Queen Phusati was his mother. He appeared to be a child prodigy because he spoke on the very day when he was born. Interestingly, on the same day a white elephant was also born. This elephant, who was given the name Pacchaya, was gifted with the supernatural power to make the rain fall. Vessantara’s passion for charity was so intense that the earth trembled when he pledged to make a great gift at the young age of eight. At sixteen he married Maddi (Sanskrit: Madri). He had two children: Jali and Kanhajina. At that time there was a great draught in Kalinga. So, eight Brahmins from Kalinga came to Vessantara to beg for his white elephant to make the rain fall in their country. Vessantara acceded to their request and donated the elephant. When the people of Jetuttara heard of this news they were terribly disturbed. Agitatingly, they went to the king and asked him to punish the prince by banishing him to the forest of Vankagiri. The will of the people eventually prevailed and Vessantara  had to go on exile much to the unwillingness of the king. Before setting out he obtained the king’s consent to hold an alms-giving ceremony called the “Gifts of Seven Hundreds (Sattasataka). On the occasion he gave away seven hundred pieces of seven hundred kinds of things to the needy people.   Vessantara, driving his chariot When Vessantara took leave of his parents and was preparing to depart his wife Maddi insisted to accompany him with her children Jali and Kanhajina. Vessantara’s chariot being drawn by the deer. Maddi and the two children in the coach with the king, the Thai version They left the palace in a royal chariot drawn by four horses. On the way four brahmins met him and begged for his four horses. After giving the four horses to the brahmins when he began to fasten the girth tightly round his waist to put himself under the yoke and to drag the carriage there appeared four yakkhas in the form of red deer. They put their shoulders under the yoke like well-trained excellent horses and drew his carriage. When Maddi was staring at them with joy and surprise the Bodhisatta said, Lo! the influence of the benevolent forest Of the hermitage That the best of the deer Extend hospitability To the forest-guests So ardently. The queen, however, remarked, You may conceal your merits, and say so I call this to be your influence. Like the laughing lotuses, which surpass the beauty of the stars mirrored in the water, Exposing so fully To the curious gaze of the radiant Moon With its groping rays For the delightful titillation. When they were thus involved in the pleasant conversation they encountered one more brahmin beggar, who begged for the carriage. So, Vessantara had to part with his carriage, too. He then lifted his son Jali in his arms, and Maddi lifted Kanhanjana; and thus they continued their jouney on foot. The sun was scorching. So, The cloud overspread overhead to act as a canopy. The trees extended their branches to offer them delicious fruits as an offering to their virtue of charity. When they longed for water the lotus ponds appeared before them to quench their thirst. Further, the yakkhas shortened their path to protect them from exertion. Thus, treading through Suvannagiritala, Kantimara, Mount Aranjagiri, Dunnivittha, the capital of Cheta (where his uncle ruled), Gandhamadana, the foot of Mount Vipula to the river Ketumati (where a forester offered them food) and then by crossing the river Nalika along the bank of lake Muchalinda and further crossing a dense forest they finally reached Vankagiri. Vissakamma, the Engineer of Sakka had already built two hermitages for them in the forest. One was for Vessantara and the other was for the rest of the family. The power of Vessantara was so strong that no wild animal came near their hermitages. Happily, they spent four months. Vessantara-Jataka, Mathura One day, one old Brahmin named Jujaka came to the hermitage when Maddi had gone to the forest to bring some fruits for the family. Accosting Vessantara he begged for his two children because Amittatapana, his wife had demanded for two slaves for herself. As Vessantara was widely known for his dana-paramita (perfection of charitability) the greedy Brahmin was intent on exploiting the situation. Vessantara tried to convince the Brahmin to change his mind in several ways. Yet, he insisted on accepting nothing but the two children. Knowing Jujaka’s mind the children were extremely terrified and ran away to a nearby pond and hid themselves. They, however, re-appeared when their father called them. And by then Vessantara had finally agreed to the shrew demand of Jujaka. The brahmin, then chanting some phrases of benediction to the donour ordered the children to accompany him. The children, who did not want to leave glued to the feet of their father to ask Jujaka to wait at least until the arrival of their mother. But shrewd and mean Jujaka without wasting time fastened the hands of the two delicate children with a creeper and forcibly dragged them to his destination. The bleeding and bewailing children, however, screamed, Oh! the mother will certainly cry like the chataka  (bird) upon return Whose little ones are killed. How would she act When she comes back with many roots and fruits Gathered from the forest But finds the hermitage empty. Oh father! I have many toys – Horses, elephants and chariots – Give half to mother to assuage her grief. When Maddi returned late in the evening and did not find her children around, she asked Vessantara of their whereabouts. But Vessantara kept silence. She then repeated the same question several times, yet Vessantara did not utter a single word. So, she again went inside the forest and looked for the children for whole night. Next morning, when she returned she fainted. Vessentara then helped her regain consciousness. That was the time he apprised her of the whereabouts of the children and narrated the story. By then Maddi had mustered up the courage to endure the trauma. Surprisingly, she praised Vessantara’s great act of dana-sila (Conduct of charity). Their sacrifice trembled the earth. And so did mount Sineru with all its resplendent gems. Surprised, Sakka, the lord of the  devas inquired into the cause. When he learnt the cause of the quakes owing to the sacrifice of Vessantara he visited the hermitage next morning to test the firmity of his vow in the guise of a mendicant and begged him for his wife. Even then Vessantara did not lose the firmness of his mind and nodded to donate Maddi as well. Besides, no anger sprang even in the heart of Maddi. She did not wail. She rather looked stupefied and stood like a statue with her eyes fixed on her husband with a fresh load of suffering. Admiringly, Sakka then said, Though a house-holder Yet giving up the most beloved children and wife in charity With such detachment; Can there be a greater exemplification of magnanimity? Now, it was the time for Sakka to reveal his identity. He gave Maddi back to Vessantara. Furthermore, he offered eight boons to the great donor, which included the reunion of his family; his recall to the father’s kingdom; and his ability to benefaction. In the meanwhile, Jujaka had traveled sixty leagues and having lost his way he reached Jetuttara, though he intended to reach Kalinga. His rugged appearance and harsh behaviour with the two delicate children attracted the royal guards, who brought him before the king. King Sanjaya, when  saw his grand-children and learnt their story he bought them back from the cruel brahmin in lieu of handsome gifts and seven-storeyed palace. But Jujaka could hardly enjoy those riches as he died of over-eating in a few days. The king along with Phusati, Jali and his army then marched to Vankagiri to bring back his son and the daughter-in-law. The white elephant Pacchaya also joined the procession as he had just returned from Kalinga as no one could subdue him there. Finally, after a month of merry-making in the forest they all returned to the kingdom, happily. (Devadatta is identified with Jujaka and his wife Amittapana as Chincha; Sanjaya as Suddhodhana and Phusati as Mahamaya; Rahula with Jali, Uppalavanna as Kanhajina Rahulamata as Maddi; and Vessantara as the Bodhisatta). See Vessantara Jataka Jataka Pali No.547; Cf.Vishvantara-Jataka Jataka Mala 9; Cariyapitaka 1.9; Avadanakalpalata No.23. ------------------------------------------------------------------------------------------------------------------------------- 039 - The Wisdom of Vidhura Pandita Once there lived a wise man named Vidhura Pandita. He became the minister of king Dhananjaya, who ruled the kingdom of Kuru with Indapatta (modern Indrastha of the Delhi region) as his capital. The king was virtuous; and so were the other three contemporary kings, namely, Sakka, the king of the devas; Varuna, the king of the Nagas; and Venateyya the king of the Supannas or garudas (large golden eagles). Once all the four kings met in a garden on some occasion, where each claimed to be the most virtuous. So, the dispute began, which was not resolved by them. So, they requested Vidhurapandita, the wisest person of the time to settle the dispute. Vidhura satisfied all of them by telling that each was equal just like the four spokes of a wheel. Pleased, the Naga king offered him a jewelled ornament from his own neck; and the other kings also rewarded him with some precious gifts.  When the king of the Nagas returned to his palace and Vimala, his consort noticed that his neckalace was missing she demanded an explanation. The king narrated the whole story and praised the wisdom of the Kuru minister for having resolved the dispute of the four virtuous kings. Charmed, Vimala craved to meet the minister. She asked the king, “O lord! Bring me the heart of Vidhura if you love me.” She then feigned illness. The Naga king and his wife Vimala. The Naga court, Ajanta That was the time when the yakkha (yaksa) General Punnaka was flying over the Naga kingdom on his white winged horse and saw the Naga princess Irandati amusing herself on a swing adorned with flowers and singing a melodious song all by herself in the royal garden. No sooner than he looked at her he lost his heart to her.  So, he descended there and introduced himself to her. The princess, too, was equally charmed by his looks.   Yaksa General Punnaka flying on his horse The Naga princess Irandati amusing herself in a swing in the royal garden. Soon she was to catch the attention of the Yakkha General Punnaka, Ajanta   The General then went to the Naga king to ask for the Irandati’s hand. As the yakkhas were far more powerful than the Nagas the Naga king could not reject his proposal outrightly on the ground by stating that the yakkhas and Nagas belonged to two different species. He, therefore, obtained some time for consideration of the proposal. So, on one hand, he did not overlook the love for his daughter, who persisted for the marriage; and on the other he did not incur any hostility of his chieftains. Yet, he was indecisive. So, he consulted his minister, who was cunning and jealous of Vidhurpandita’s wide-popularity. The minister advised him to ask Punnaka to bring the heart of the Vidhurapandita as a condition for the princess’s hands. The king accepted the suggestion as it was to fulfil the wish of the ailing Queen Vimala, too. Punnaka accepted the condition for the marriage and went to the court of Dhananjaya in Indapatta. As he knew the king’s weakness for gambling he challenged him for a game of dice. He offered his wonderful steed and an all-seeing-gem at stake. Tempted for the gem when the king fumbled for his stake, Punnaka asked him to put his most precious gem, which was none but Vidhurapandita. The game of the dice was thus on. Soon the king lost; and Vidhurapandita was put at the disposal of the Yakkha General. Vidhura’s wife Anujja fainted when she heard that her husband was to be taken away by the Yakkha General. Flying on his horse with Vidhura on his back Punnaka reached a secluded place on a dark hillock called the Kalapabbata and dismounted upon it. There, he drew his sword out of the sheath and with a lightning speed struck it in the abdomen of his captive. The sword, however, did not hurt Vidhura; and was broken. Surprised, Punnaka asked the reason for this miracle but Vidhura told him that the answer to such a query would made at an appropriate time. Punnaka then wished to set him free and take him to Indapatta. But the virtuous minister so desirous to practise charity desired to help Punnaka. So, he preferred to accompany him to the Naga kingdom. Vidhurapandita, giving sermon to the Naga king Varuna (top left) Vimala, the Naga Queen waiting for Vidhurapandita to hear his discourses (top middle), Ajanta Delightful reunion of Punnaka and Irandati (shown through the window). Punnaka’s horse is sitting outside his chamber (centre) Vidhurapandita, giving sermon to the Naga king Varuna, Ajanta When Punnaka and Vidhura entered the Naga kingdom they were given a warm reception. The entire Naga kingdom was then decorated with flags and banners. Festoons adorned the house-tops and floral gates were erected all over the path to receive the prospective groom. When the malicious Naga minister sought an explanation from Punnaka for not having killed Vidhura to bring his heart, Punnaka said, “As I won the costliest jewel of Indapatta from the Kuru king I did not find a matching casket for it”. The reply made the Naga minister dumb-founded. In the Naga world, Vidhura first gave discourses to King Varuna and then to his consort Vimala. Both were delighted at his preaching. Soon, Punnaka and Irandati were married, and lived happily. Finally, Punnaka took Vidhura back to Indapatta and presented him the all-seeing-gem. Thus, Vidhura had the two best jewels of the time in his crown: one from the Naga king Varuna; and the other from the yakkha General Punnaka.  The Thai version (Anujja is identified with Yashodhara; Varuna as Sariputta; Supanna king as Moggallana; Dhananjaya as Ananda; and Sakka as Anuruddha) See Vidhura Pandita Jataka  Jataka Pali No.546 (No.546 in some editions). Also called Punnaka-Jataka.  Cf. Dhumakari jataka. See Atanatiya Sutta Digha Nikaya 3.204. -------------------------------------------------------------------------------------------------------------------------------- 040 - Chullabodhi – The Conqueror of Anger   Once the Bodhisatta was born in an erudite family and became a scholar of great fame. His name was Chullabodhi. As he remembered his past lives and the fruits of the life of a recluse, therefore, he one day, renounced the worldly life and became an ascetic. His wife, a well accomplished lady, too, resolved to follow him and accompanied him wherever he went despite all discouragements and persuasions. She happily accompanied him even in the cemeteries, desert houses, mountains, the forests infested with wild animals and so on. Thus, several years passed. Once, in a gorgeous sunny day of spring when the groves and gardens were in their full bloom; the cuckoos were singing; and the soft and silky wind was wafting the aroma of the fully blossomed flowers, Chullabodhi, seated in front of his forest hermitage was sewing his pamsakula (rags of an ascetic) and his elegant semi-clad wife was meditating under a tree. The king of the country then spotted them and stopped there. He was particularly attracted to the chiselled beauty of the woman flashing through her birch garments. He, instantly thought of abducting her. But taking a note of the presence of the male ascetic and remembering some old tales of the supernatural powers of the ascetics he initially exercised restraint. So, to examine the power of the ascetic he asked him as to how would he defend the woman if a thief or a wild animal were to attack her. Chullabodhi answered him coolly “I would not release him”.   The Woman ascetic engrossed in meditation, Ajanta The king, who did not bother to comprehend the message hidden in the sentence hastily inferred that the ascetic had no supernatural power. So, he thought that it would be easy for him to take away the woman. He then ordered his guards to take her to his harem. When the woman heard the king’s order she looked like a doe, which is attacked by a wild animal. Her countenance changed, and her eyes were filled with tears. She wailed and lamented, and in a faltering voice asked the ascetic to use his supernatural powers to save her. Yet, the ascetic remained calm. He did not show even a jot of anger. When she was forcibly pushed to the king’s chariot the king suddenly pondered over the utterances made by the ascetic. Failing to comprehend the exact meaning of his reply, he asked him to explain, who he referred to as “him” in his statement.  The ascetic said, “By ‘him’ I mean ‘Anger’, which is like fire, which by the process of attrition springs from a piece of wood to destroy that very wood. So does the wrath, that breaks out by a false conception, destroys the very person in whom it arises. When the fever of anger bursts forth with fierceness, the man loses all his reputation just like the water lilies, which lose charm with the dissipation of the moon-shine owing to the sun-rise. But when one pays no heed to the insults and remembers that anger alone is his real enemy his reputation shines forth like the bright disc of the moon. Further, an angry person, no matter whether adorned with the best of ornaments would look ugly, because the fire of wrath would destroy the serenity of his beauty.  Bewildered by the wrath, a man deviates from the path of happiness; and tread the path of misery just like the moon, which loses its lustre when enters the dark course of the fort-night. So, by ‘him’ I mean the man’s chief enemy - the Anger’, which I did not release to redeem my pledge.” These marvellous words and the serenity in the face of the ascetic changed the heart of the king. He suddenly grew reverence for him and felt ashamed of his guilt. He then bowed down on his feet and begged for his forgiveness after praising his virtues. Further, he released the wife of Chullabodhi and proceeded to his kingdom with a purified mind. Thus,  it is said, He, who wins anger appeases his enemies. He, who loses anger burns but himself. Chullabodhi Jataka Jataka Pali No. 443; Chariyapitaka 2.4; jm21