________________
CHAPTER VI.
.
111
the king, and all poor persons took thula, enjoyed them, and gave them away. (26).
“There lived not such a being as was poor, or in pain, for all were immersed in festive joy as in the garlen file celestia king on the top of the Mern. (27).
"The king of the S'úk yas, pur in very respect, forsook all regal duties, and devoted himself to religion. (228).
“Entering the grove of penance (Por. ) he asks of Máyádoví, "how do you feel in healtii, Loiding the noblest of being in you?" (29)
NOTES.
1. Yellowish white colour, p. 94 This is not in keeping with the comparison subsequently given. "Fellowish wivite cannot be compared with silver or Son. Naturally th so-called white clephant : of a yellowish white or fawny colour, and the plerasu closely confirms it. White as silver or snow" must, hereforo, le looked upon as the regult ol portical license in the Giftbás,
In the Burinese version no clephant is mentioned
2. Poshatha, p. 91. This is the ritu or inst to which reference is marlo on . 70. It was also called Uposhalha and Ashşamí. Sew my Analysis of the Sanskrit Buddhist Litrature of Nepal' ?02.
3. Bu hans rell verseil in the leas and the Upanishads, p. 96. In the Chinese version the king is Davle to order some maid. sorvauts to proceed to the chief minister, Malianáinaputra, and desire him to sond for eight Brahmans, to wit, Yajna-bharanta, Vinaka
badanta, l'avara-bhailanta, l'indu-bhadanta, Braluna-bbalanta, and the thirce sons of Káśyapa. The maids conveyed the oriler to the warder at the gate, one Rojana, who went to the prime minister, and brought the minister and the Bráhujans to the king. The Brálmans being named no inention is made about their knowledge of the Vedas and the Upanishads. The number of Brébrass in my text is linited to five. In the Tibetan version as rendered into French the words are " Brahmanes tres-habiles ii expliquor le sens du Rig Veda et des (ástras," (p. 63). In the Chinese rersion the reference to the Hindu sástras was probably not deemed proper to be
