22 HISTORY OF CASIIM1R. 



mage to Chiramochana Tirtha, where after worshipping Jyeshta Rudra, the 

 prince and his queen were both identified with that deity. 



The successor of this celebrated monarch was Damodara, of whose descent 

 various opinions were entertained ; some deducing him from Asoca and others 

 considering him as sprung from a different family : he was a devout worship- 

 per of Siva : this prince constructed several stone bridges and causeways, the 

 remains of which were visible in modern times; and there were also two re- 

 markable places, which in the time of Mohammed Azim were connected with 

 the legendary history of this prince; the one a set of small irregular springs, 

 and the other a spot of uneven and marshy ground near the city. 



On one occasion as Damodara was proceeding to perform his customary 

 ablutions in the Vitasta, he was importuned for food by some hungry 

 Brahmans ; he deferred complying with their solicitations till he had bath- 

 ed in the river, then at some distance : to shorten the interval they proposed 

 to bring the river to him, and immediately the water of the Vitasta bubbled 

 up from different places near them, forming the springs that are still to be 

 seen ; the king was unmoved by this miracle, and being still determined to 

 bathe in the genuine stream, the Brahmans denounced a curse upon him, 

 and transformed him into a snake, in which shape he haunts the ground near 



wroth sinfidly at the distresses inflicted on animal nature unpervaded by waking truth, but al- 

 leviate them by patience. Those who seek to understand themselves, they are strenuous in bear- 

 ing all." A Bodhisatwa is therefore nothing but a man of patience and piety, and may be re- 

 garded as a living type, and figuratively as a lineal descendant of Buddha : his origin from the 

 Lord of the universe (Locanat'h, an epithet of Buddha) in this passage, may be so intended : at 

 the same time it appears that Bodhisatwa is sometimes considered literally as the son of Bud- 

 dha ; On verra dans la suite de cet ouvrage que Phou sa ou Boudhisatoua, les fils de Boud- 

 dha, &c. Mons. Rcmusat, on the polyglot Chinese vocabulary. Mines de l'orient vol. iv. 198,. 

 note. The continuation he refers to has not yet been received. The term, as a generic appellation 

 of a living Buddha, is common in ail Bauddha countries : one of the Bourkkans of the Calmucks 

 is named Khomschin Bodi-Sada (Pallas. Fr. Trans. Oct. ii. 222.) An Indian teacher of Boud- 

 dhism, who was invited into Tibet, is named Pothi satho (Giorgi. 240), and according to loy- 

 bere one of the names of Sommono Codom (Saniana Gotama) amongst the Siamese, isPouti Sat, 

 jpr Seigneur Pouti. ( Vie de Tkevetat.) 



