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down upon the earth, let him die." So saying, she caught the 

 Bodhisatva by his leg and tossed him (up) into the sky. The 

 Bodhisatva sat cross-legged in the sky, and explaining religious 

 duties to his father, in a sweet voice uttered this verse : " I am 

 thy son,* great king, lord of the people, maintain me!f The lord 

 maintains even others ;J much more the lord his own offspring." § 

 Having heard the Bodhisatva (while) sitting in the sky thus 

 inculcating duties, the kiug said thus : " Come, my darling. I 

 will of course nurse thee." So saying, he held out his hand. A 

 thousand hands were held out. The Bodhisatva, not alighting 

 into the hand of any one else, (but) just alighting into the hand 

 of the king, sat down in his lap. Having given to him the 

 viceroyalty, the king made his mother his chief queen. On the 

 death of his father he became a king of the name of Katthavahana, 

 administered the kingdom righteously, and went away (into 

 another birth) according to his deeds. 



Having pronounced this lecture on virtue to the king of Kosala, 

 having shown the two cases, and having adjusted their bearing, 

 the teacher put together the birth-story. Then the mother was 

 Mahamaya, the father was the great king Suddhodana, and 

 I myself was king Katthavahana. This is the Katthahari Jataka. 



* The sense of the phrase puttotydhan is ' I am thy son ;' and there are these 

 four kinds of sons (such) as atrajo, khettajo, antevasiko, and dinnako. There 

 atrajo means 4 born of one's self.' Khettajo means ' one's wife's son by another 

 (and) brought up on the surface of a bed, in a cot, or on the bosom, &c.' Ante- 

 msiko means a student in science (staying) near (one's self). [Panini recognizes 

 Vidydyoni sambandha. See his Sutra (IV. 3, 77).] Dinnako means one given 

 to another for maintenance and protection. But here, concerning one's own son, 

 the term putto is used. A Raja is one who entertains the people by a four- 

 fold reception. Maharaja is a great king. Addressing him, he said "Maharaja." 

 " Tvam mam posa janddhipa" — Janadhipa is the people's lord. It was a custom 

 among the Indian Aryas to have two names — the name of the teacher and the 

 name of one's own clan. This was specially predominant ia the time of Pan- 

 tajali. 



f Tvam mam posa means 'nurse me, bring me up.' 



% Afine pi devo poseti means ' even others' — men, such as elephant-keepers, 

 and the multitude in the condition of lower animals, such as elephants and 

 horses — - the lord feeds.' Anile is the accusative of a verb of which devo is 

 the nominative. The vocative form of devo is deva, as this story itself shows. 

 Therefore devo is not the vocative. 



§ Kinca devo sakam pajam, &c. Here, however, Kinca is a particle 

 (used) in the sense of censure as well as grace. " The lord does not nurse 

 me, his own son, his own offspring :" even so saying, he censures indeed. 

 " He feeds among other beings" : so saying, he shows grace indeed. The Bodhi- 

 satva, both censuring and showing grace, says thus: " Much more the lord, 

 his own offspring." 



