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that spot for a year, in a statuesque posture, out of pride. saying to himself, I will not go near my revered father, and make a bow to my younger brothers.' So the creepers, wreathing round the boughs of the trees on the bank, clung to his neck, and crowned his head with their canopy, and the blades of kuça-grass grew between his feet, and he became in appearance like an ant-hill. Then Rishabhadeva, finding this out by his knowledge, sent his two daughters, Bambhí and Sundarí, to admonish him. They said to the hermit, 'Brother, descend from the mighty elephant of pride.' Then the hermit, having been taught wisdom, breaking loose from his bonds, lifted up his foot. At that moment, as if by previous agreement, absolute knowledge sprang up in him. He went to his father and sat down among the company of kevalins. Therefore pride must not be indulged. Here ends the story of Báhubali, having reference to pride.
In this land of Bharata there is a country called Koçala, and a city of the Koçalas. STORY OF NALA AND DAVADANTÍ. In it there was a king of the name of Nishada, sprung from the race of Ikshváku. He had a queen named Sundarí, and two sons, Nala and Kúvara. At this time, in the country of Vidarbha, there was a city named Kundinapura. In it was a king, by name Bhímaratha. He had a wife Pushpadantí. As they were living together in loving union, they had a daughter born to them. On her forehead was a natural mark like the orb of the sun. Because, when her mother was pregnant with her, she saw in a dream an elephant being burned in a forest fire, therefore the child was called Davadantí. She grew every day like a digit of the moon in the white fortnight. In due time she was sent to a teacher of accomplishments, to learn knowledge, and she gradually became clever in all learning. One day, the goddess that executes the commands of the Jina, being pleased with her
* Compare No. xx. in Miss Stokes's "Indian Fairy Tales,' and the parallels adduced in the notes. A very striking one will be found in Grimm's ninth story.
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