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Indeed, in the morning, when the sun had risen, having crossed the river four times, O hunter; Embracing each other, both of us, sometimes we wept, sometimes we laughed. 204. Seven hundred, lacking three, O hunter, which we formerly spent apart here; This life is for one year, O king, who here would dwell without his beloved? 205. And how long is your life, friend? If you know, tell your lifespan; From tradition, or from an elder's coming, tell me that, without wavering. 206. And our lifespan is a thousand years, O hunter, there is no evil disease in between; Little is suffering, more is happiness, without having abandoned attachment, we give up life. 207. And having heard this of non-humans, "Alas, life is fleeting!" He turned back, did not hunt, gave gifts, enjoyed pleasures. 208. And having heard this of non-humans, rejoice, do not quarrel; May the fault of your own deeds not torment you, just as it did those Kimpurisas for one night. 209. And having heard this of non-humans, rejoice, do not dispute; May the fault of your own deeds not torment you, just as it did those Kimpurisas for one night. 210. Diverse, with a joyful mind, I listen, to your meaningful words; Releasing Speak a word, remove my fear, O ascetic, bringer of happiness, may you live long for me. The Bhallātiya Jātaka, the eighth. 505. The Somanassa Jātaka (9) 211. Who harms you, oppresses you? Why are you sad, grieving, displeased? Whose parents today weep? Who today is laid low on the earth? 212. I am pleased, O king, by your sight; After a long time I see you, O protector of the earth. Harmless, having entered the dust, I have been oppressed by your son, O king. 213. Let the doorkeepers come, with swords girt, Let them go to the inner palace; Having killed that prince Somanassa, Having cut off his head, bring it to me. 214. The king's messengers were sent, And they spoke thus to the prince: "You have been delivered by the lord, You have met death, O warrior." 215. That prince, lamenting, Having raised his ten-fingered añjali, "I too wish, O lord of men, to see [him], Take me alive and show me [to him]." 216. Having heard that word of his, They showed the king's son. And the son, seeing his father, Spoke from afar. 217. "The doorkeepers have come, with swords girt, To kill me, O lord of men; Explain to me, when asked, this matter: What offense is there in me today?" 218. "In the evening and morning, he prepares water, He always attends the fire, diligent. Such a restrained, celibate one, Why do you call him a householder?" 219. "Palms and roots and fruits, O king, Various possessions are his. He guards and protects them diligently, Therefore I call him a householder." 220. "Indeed, what you say is true, O prince: Various possessions are his. He guards and protects them diligently, He..." The brahmin householder is thus. 221. Let my assembled audience listen, all townspeople and country folk; This fool, hearing the words of a fool, the king, without reason, kills me. 222. Firm at the root, spread out, grown, a bamboo with many branches, hard to uproot; I worship your feet, O king, permit me, O god, I will go forth. 223. Enjoy vast pleasures, O prince, and I give you all sovereignty; Today you shall be king of the Kurus, do not go forth, for going forth is suffering. 224. What pleasures do you have here, O god? Before, I rejoiced in the deva world; With forms, with sounds, and with tastes, with scents, with touches, delightful ones. 225. And I have enjoyed pleasures in the heaven, O god, surrounded by a host of nymphs; And knowing you to be a fool to be led by others, I would not dwell in such a royal family. 226. If I am a fool to be led by others, forgive this one offense of mine, my son; And if such a thing should happen again, do as you please, with joy. 227. An action done without consideration, thoughtlessly conceived; Like a medicine gone bad, its result is evil. 228. And an action done with consideration, rightly conceived; Like a medicine's success, its result is good. 229. A lazy householder enjoying sensual pleasures is not good, an unrestrained renunciant is not good; A king who acts without consideration is not good, a wise person who is angry, that is not good. 230. A warrior should act with consideration, not without consideration, O ruler; For one who acts with consideration, O king, fame and glory increase. 231. A ruler should inflict punishment with consideration, what is done in haste, O protector of the earth, causes regret; And right intentions are for a person's benefit, they cause no regret afterwards. 232. For without regret, indeed, y They do them, dividing the fields of action in the world; Praised by the wise, bringing forth happiness, they are approved by the Buddhas. 233. The doorkeepers came, sword-bearers, saffron-robed, to kill me, O king; While I was seated on my mother's lap, I was dragged away by them suddenly, O god. 234. Having reached a bitter, difficult strait, though I had obtained a sweet life, O king; With difficulty I was saved from death today, I am indeed resolved on renunciation. 235. This son of yours, Sudhammā, is young, compassionate, a joyful prince; I ask him, but do not obtain him today, you too should ask him. 236. Rejoice in the alms-round, my son, having understood the Dhamma, wander forth; Having laid down the rod towards all beings, blameless, attain the Brahma-state. 237. What a wonderful sight, that you, Sudhammā, cause me, who am suffering, to suffer more; Being told, "Ask your son," you encourage the prince even more. 238. Those who are liberated, blameless in their enjoyments, fully extinguished, wander this world; I cannot hinder the prince who is treading that noble path. 239. Indeed, the wise should certainly be served, the learned who contemplate many things; Having heard their good sayings, Sudhammā, one becomes free from anxiety, free from sorrow. The Somanassa Jātaka, the ninth. 506. The Campeyya Jātaka (10) 240. Who are you, shining like lightning, like a star, a medicinal herb? Are you a goddess or a celestial musician? I do not think you are human. 241. I am not a goddess, nor a celestial musician, nor a human, O great king; I am a Nāga maiden, venerable sir, I have come here for a purpose. 242. Your mind is agitated, your senses are disturbed, streams of water flow from your eyes; What have you lost? What are you wishing for, O lady, that you have come here? Please tell me. 243. Whose mighty power They call him a serpent, people call him a nāga, O king of men; A man seeking a livelihood seized him, release my husband from bondage. 244. How did this one, endowed with strength and vigor, Come into the hands of a hunter? Tell me that matter, O nāga maiden, How can we know a seized nāga? 245. The nāga could turn a city to ashes, So indeed is he endowed with strength and vigor; But the nāga respects the Dhamma, Therefore he strives and practices asceticism. 246. On the fourteenth and fifteenth, O king, The nāga king observes the Uposatha at the crossroads; A man seeking a livelihood seized him, Release my husband from bondage. 247. Sixteen thousand women, Adorned with jeweled earrings, Dwelling in water-houses, They too have taken refuge in him. 248. Release him by Dhamma, not by force, With a village, with a nīkha, with a hundred cows; Let the serpent, released in body, roam, Let the seeker of merit release him from bondage. 249. I will release him by Dhamma, not by force, With a village, with a nīkha, with a hundred cows; Let the serpent, released in body, roam, Let the seeker of merit release him from bondage. 250. I give a hundred nīkhas, O hunter, And a large jeweled earring; And a four-footed couch, Resembling a river of umā flowers. 251. And two similar wives, And a bull, and a hundred cows; Let the serpent, released in body, roam, Let the seeker of merit release him from bondage. 252. Even without a gift, by your word, O king of men, We will release the serpent from bondage; Let the serpent, released in body, roam, Let the seeker of merit release him from bondage. 253. The Campaka nāga, released, Said this to the king: "Homage to you, O king of Kāsī, Homage to you, O enhancer of Kāsī; I raise my hands in salutation to you, May you see my dwelling." 254. Indeed, they say it is difficult to trust, When a human trusts a non-human; But if you ask me this, I will show you my nāga dwellings. 255. Even if the wind were to carry away a mountain, And the moon And the sun might fall to earth; All rivers might flow upstream, but never, O king, would I speak falsely. The sky might split, the ocean dry up, the earth, supporter of beings, might be destroyed; Mount Meru, the king of mountains, might be uprooted, but never, O king, would I speak falsely. Indeed, they say it is truly difficult to trust, when a human trusts a non-human; But if you ask me for this matter, we shall see your Naga dwellings. You are indeed of terrible venom, noble, of great power, and quick to anger; Released from bondage because of me, you ought to know what has been done for us. May he burn in terrible hells, may he not attain any bodily comfort; May he, bound in a basket, meet death, who does not acknowledge such a deed. Let this be your promise of truth, be free from anger, free from resentment; And all your Naga clan, may the Supannas avoid them, as fire in summer. You pity the Naga clan, O king of men, just as a mother her beloved only son; And I, together with your Naga clan, will perform noble service. Let them indeed harness the well-decorated royal chariots, the well-trained Kamboja mules; And let them harness the elephants with golden trappings, we shall see the Naga's dwellings. Drums, mudiṅgas, paṇavas, and conches, resounded for King Uggasena; The king set forth, greatly resplendent, escorted amidst a retinue of women. The king of Kasi saw the ground adorned with gold;