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fame and renown increase. The Rathalaṭṭhi Jātaka, second. By that, you are known to me, O chief of chariots, in the midst of the forest; When you, with sword girt, fully armed and helmeted; From the branch of the fig tree, the ripe iguana fled. Bow to one who bows, serve one who serves; Do a service for one who does a service; Do not do a good deed for one who desires no good, do not associate with one who does not associate. Abandon one who abandons, do not make a longing; Do not associate with one whose mind is alienated; A bird, knowing a tree has lost its fruit, looks for another, for great indeed is the world. He to you I will do according to my power, looking for gratitude in the king; And all sovereignty I give to you, to whom you wish, to him you give. The Third, the Pakkagodha Jātaka. 334. The Jātaka of the King's Admonition (4-4-4) 133. If among the cows crossing, the bull goes crookedly; All of them go crookedly, when the leader has gone crookedly. 134. Just so among humans, he who is considered the best; If he practices unrighteousness, what then of the other people? The whole kingdom lies in suffering, if the king is unrighteous. 135. If among the cows crossing, the bull goes straight; All the cows go straight, when the leader has gone straight. 136. Just so among humans, he who is considered the best; If he practices righteousness, what then of the other people? The whole kingdom lies in happiness, if the king is righteous. The Fourth, the Rājovāda Jātaka. 335. The Jātaka of the Jackal (4-4-5) 137. He has a large, developed body, and long tusks, O jackal; You are not born in that family, where elephants are captured. 138. Not a lion, yet with a lion's pride, who makes himself out to be; Like a jackal attacking an elephant, he lies on the ground lamenting. 139. Of a glorious, supreme person, with a developed body, of great strength; Not considering the extent of his might and power, that jackal lies slain by the elephant. 140. And whoever here does work with measure, knowing the might and power within himself; With incantation, counsel, and well-spoken words, being cautious, he conquers greatly. The Fifth, the Jambuka Jātaka. 336. The Jātaka of the Great Umbrella (4-4-6) 141. "Grass, grass!" you babble, who brought you grass? What need have you of grass, that you speak only of grass? 142. Here came a holy man, with a great umbrella, very learned; He (told) me all Having taken up, he goes, having cast off the grass. 143. Thus it should be done, by one desiring much with little; Taking all of one's own, and not taking the grass. 144. The virtuous do not do it, the fool does the virtues; Impermanent virtue is vice, what will wisdom accomplish? 145. We gave you no seat, nor drink, nor food; Holy one, forgive me, this transgression I see. 146. I am not angry nor do I rage, nor was anything displeasing to me; Yet a thought arose in my mind, "Such surely is the custom of this family." 147. This is the custom in our family, always from father to grandfather; A seat, water, foot-washing, all this we offer. 148. This is the custom in our family, always from father to grandfather; We attend respectfully, as if to a supreme relative. 149. Known is the husk to the mice, known also is the rice grain; Rejecting husk after husk, they eat the rice grain. 150. Whatever counsel in the forest, and whatever whispered in the village; And whatever "this and that," that too is known to me. 151. Indeed, the father monkey, of the son born by custom; While he was still young, bit off the fruit with his teeth. 152. That which you creep about, like a lame goat in mustard fields; And he who lies below, that too is known to me. 153. By the absence of the peacock, the crested, sweet-voiced one; They honored the crow there, with meat and with fruit. 154. And when the peacock, endowed with voice, came to Bāveru; Then gain and honor, for the crow Theirs declined. 155. As long as the Buddha had not arisen, the Dhamma-king, the light-maker; So long did others worship, various ascetics and brahmins. 156. And when, endowed with voice, the Buddha taught the Dhamma; Then gain and honor, for the sectarians declined. The Bāveru Jātaka, the ninth. 340. The Visayha Jātaka 157. Visayha, you gave gifts before, and for you, giving was of a nature to diminish. If from now on you do not give gifts, your possessions would remain for one who restrains. 158. O thousand-eyed one, it is said to be improper even for one in great distress, to act ignobly towards a noble one. May that not be your wealth, O king of gods, for the sake of which we would abandon faith. 159. By which one chariot goes, by that another chariot goes. The ancient custom established, it continues, O Vāsava. 160. If there will be, we shall give; if there is not, what can we give? Even being so, we shall give. Let us not neglect giving. The Visayha Jātaka, the tenth. The Kokila Chapter, the fourth. Its summary – Ativela, Pabhāsati, Jītavara, Vanamajjha, Rathesabha, Jimhagama; Then Jambu, Tiṇāsana, Pīṭhavara, then Taṇḍula, Mora, Visayha – ten. 5. The Cūḷakuṇāla Chapter 341. The Kaṇḍarī Jātaka 161. In women who delight men, with many minds and unrestrained; Even if they are not pleasing in every way, one should not trust, for women are like fords. 162. Seeing which, of the Kaṇḍarī Kinnaras, all women do not delight in the home; Such a mortal, his wife abandoned, seeing another man, a 'creeper-on-the-seat'. 163. And of King Baka of Bāvarika, whose wife was extremely devoted to sensual pleasures; She behaved wrongly towards him who was bound by her will. or any other woman, she should not transgress. 164. Piṅgiyānī, the beloved queen of King Brahmadatta, lord of all the world, transgressed with one who followed the earth's end; but even him, that lustful woman did not find. The Kaṇḍarī Jātaka, the first. 342. The Vānara Jātaka (4-5-2) 165. Indeed I was able to lift myself from water to land; Now I will not again fall into your power, water-born one. 166. Enough of these mangoes, jambus, and jackfruits; Those across the ocean, better for me is a fig tree. 167. He who does not quickly understand an opportunity that has arisen, falls into the power of enemies, and later regrets. 168. But he who quickly discerns an opportunity that has arisen, is freed from the oppression of enemies, and does not later regret. The Vānara Jātaka, the second. 343. The Kuntinī Jātaka (4-5-3) 169. I lived in your house, always honored and revered; But now you have done this, come, O King, I will depart. 170. He who repays a deed with a deed, a wrong with a wrong; Thus is enmity appeased, stay, Kuntinī, do not go. 171. Between one who has done and one who has been done to, friendship is not renewed; The heart does not consent, go, O chief of chariots. 172. Between one who has done and one who has been done to, friendship is renewed; Among the wise, not the foolish, stay, Kuntinī, do not go. The Kuntinī Jātaka, the third. 344. The Amba Jātaka (4-5-4) 173. May she who adorns herself in blue, and is tormented by pincers, fall into the power of her who stole your mangoes. 174. Twenty or twenty-five, or twenty-nine years of age; May such a husband not be found by her who stole your mangoes. 175. May she go a long journey, alone, a secret rendezvous; May she not see her husband at the tryst, she who stole your mangoes. carried away. Adorned, well-dressed, garlanded, smeared with sandalwood; May she lie alone on her bed, she who carried away your mangoes. When fire burns the forest, the flame with its black path; What will you do, slow one, with such sluggish effort? Many tree hollows, and crevices in the earth; If we do not reach them, our time will come. He who is swift when it is time to be slow, and slow when it is time to be swift; Like treading on a dry leaf, he breaks his own purpose. He who is slow when it is time to be slow, and swift when it is time to be swift; Like the moon dividing the night, his purpose is fulfilled. Having abandoned the lord of men, rich in all desires; How, indeed, venerable Kesī, do you delight in the hermitage of Kappa? Sweet and delightful, there are charming words; The well-spoken words of Kappa, Narada, delight me. You used to eat rice of fine grain, pure, with meat sauce; How do you endure the wild millet, unsalted? Whether sweet or unsweet, whether little or much; Where one may eat with trust, trust is the highest taste. Holding a massive iron club, you stand in the sky; Are you appointed for my protection, or do you intend my destruction? I am a messenger of the ogres here, O king, I am sent for your destruction; But Indra, the king of gods, protects you, therefore I do not split your head. If the king of gods protects me, Indra, lord of gods, husband of Sujā; Then let the ogres... Let all weep, do not fear the demon race. 188. Let the Kumbhaṇḍas weep as they wish, all the dust-demons; The demons are not fit for battle, that great terror. 189. Having come from the forest to the village, what kind of character, what kind of vow should I have? What kind of man, dear, should I serve? Tell me that, as I ask. 190. He who trusts you, dear, and forgives your trust; He who is obedient and patient, associate with him when you go from here. 191. He who by body, by speech, and by mind has done no evil; Relying on him as on one's chest, associate with him when you go from here. 192. A man with a turmeric-dye passion, a monkey-mind, a man passionate and dispassionate; Such a one, dear, do not serve, even if he were a non-human. 193. Neither common among women, nor among food, O charioteer; But see how well conceived is the breaking of friendship. 194. Like a sharp sword in flesh, so slander turns about; Where the bull and the lion, are devoured by the lowest of beasts. 195. He lies on this bed, which you see, O charioteer; He who understands the words