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not to hear such trecherous words from the priest, he said that the priest had sinned by instigating him to kill the king, and that even though he was only the son of a man who carries wood, he entrusted the entire administration of the kingdom to him. Thereupon the priest replied that he was destined to be killed by the king's son and that under those circumstances he may do what is best for himself. Then the priest took leave of him. On the third day the priest contacted a dreadful disease and died. The thought that he will be killed by the king's son, simmered in the mind of Kāsthāngārika, and made him nervous. Eventually he decided to kill the king:56 In the CC, the GC and the KC it is depicted that the king Satyandhara was given to pleasures, neglected the affairs of the state, and left the administration to Kāsthāngāra. In the CC a minister named Nimmittan tries to enumerate numerous instances of the bad c ipsequences of exclusive devotion to pleasures.57 In all these three works Kāsthāngāra (Kattiyankāran in the CC) covers the throne himself, and with the support of Mathana ('Matanan' in the CC) attacks the king Satyandhara (Caccantan' in the CC),58 the only difference is that in the CC Matanan is a nephew, while in the GC and the KC Mathana is the brother-in-law of Kāsthāngāra.59
5) The UP depicts the scene in the centenary where witches are said to have been snatching the half-burnt corpses from the funeral pyres.60 Puspadanta has dropped this description. So do Tiruttakkatevar and Vadıbhasimha.
6 ) Both the UP and the SP mention that since she mounted the peacockmachine, the queen was being protected by the Yakst (“Yaksi Tevatai in the SP) who then appears in prison to console the queen who is lamenting after she has delivered the child. Puspadanta just mentions the incident in passing.61 In the CC and the GC some goddess appears before the queen in the guise of a maid-servant named Campakamālā ("Canpakamālai in the CC),62 while in the KC the name is not given.es
7) Both in the UP and the SP, Gandhotkata (Kantotkatan' in the SP) who comes to bury his dead child, finds the baby and at the request of the queen to rear the child, takes it home with great joy and gives it to his wife. He pretends to be angry and chides her for having told him to bury the child withougt properly testing whether it was dead. Sunanda (Cunatai' in the SP), seeing that her child is alive, receives him with great joy believing it to be her own son.64 Puspadanta does not narrate this incident in detail but only mentions that Gamdhukkada did not reveal the secret to his wife.65 In the CC the story is more or less the same, as in the UP and the SP.86 But in the GC and the KC the queen is shown to have put the royal ring on the child's finger and herself stood concealed under a nearby tree.67
8) The UP narrates that queen Vijayā then went to a hermitage in Dandakaranya by means of the same Garuda-yantra and stayed there incognito: and that the Yaksi used to go there daily to entertain her with religious stories. 68 The MP merely mentions that the queen went to Dandaya-vana with the help of the Garudajamta.69 The CC, the GC and the KC narrate that when the queen declined to live with her brother, the Yakşi took her to the hermitage in Dandakāraṇya.70
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