high table-land, and on seeing the two birds coming they set out to meet them and escorted them home. And thus accompanied by a flock of their kinsfolk they reached the plateau of Cittakuta.

The Master, to make the matter clear, said:

Seeing their chiefs all safe and sound returned from haunts of men,
The winged flock with noisy cries welcomed them back again.

Thus circling round their lord in whom they trust, these ruddy geese
Paid all due honour to their king, rejoiced at his release.

While thus escorting their king, these geese asked him, saying, "How, sire, did you escape?" The Great Being told them of his escape by the help of Sumukha, and of the action of king Samyama and his courtiers. On hearing this, the flock of geese in their joy sang their praises, saying, "Long live Sumukha, captain of our host, and long live the king and the fowler. May they be happy and free from sorrow."

[382] The Master, to make the matter clear, said:

Thus all whose hearts are full of love succeed in what they do,
E'en as these geese back to their friends once more in safety flew.

This has been fully related in the Cullahamsa Birth.

The Master here ended his story and identified the Birth: "At that time the fowler was Channa, queen Khema was the nun Khema, the king was Sariputta, the king's retinue the followers of Buddha, Sumukha was Ananda, and the goose-king was I myself."

Footnotes

^186:1 For other versions of this story see note on Cullahamsa-Jataka, p. 175 of this volume.

^187:1 One reading gives Acariya, "My masters, are there any golden geese?"

^190:1 Taking the v. 1. pado chijjeyya. The plural pada in the text must be wrong, as the royal goose had only one foot snared.

^190:2 ma anighaya hapesi, cf. Jat. IV. 424. 21. hapeti is here constructed with a dative instead of the more usual accusative.

^191:1 aparibruhayi. For the form of the word cf. Whitney's Skt Grammar section 1087, for the meaning cf. Jat. III. 31. 14 and 191. 5.

^191:2 For this use of yo va so va cf. Jat. IV. 38. 9, V. 313. 23, VI. 31. 25.

^191:3 sangahaka, Jat. III. 262. 21, IV. 110. 20, is explained as "conciliating by means of the four kingly virtues called the sangahavatthus."

^192:1 This line occurs in the previous story, p. 180.

^193:1 Reading Samyama no.

^194:1 Literally "with auspicious marks upon the thigh."

^194:2 rucchiti for rodissati, cf. Jat. VI. 80. 15.

^194:3 Foolish talk is here compared to the sound of boiling water or perhaps to the crackling of thorns beneath the pot, and also to the noise of birds swooping down upon a field of grain.

^195:1 These lines occur in Jat. II. p. 228, English version.

^195:2 For appatibhana in the sense of "not ready with a reply" cf. Jat. IV. 304. 16, VI. 246. 15.