and invite him to the kingdom,' said, 'O son! I will bestow upon thee the elephant-drivers, the charioteers, the horsemen, and arrayed footmen, with delightful horses: I will also give thee the maidens adorned with all sorts of ornaments; raise up progeny by them, and thou shalt become our sovereign: virgins well versed in dancing and singing, and perfected in this wilderness. I will bring thee adorned daughters of other kings, and after thou hast raised a numerous progeny, thou mayest become a priest. Thou art young and tender, it is good for thee to reign. What art thou doing in this wilderness?'

Here commence the virtuous sayings of Booddhu-sŭtwů: O sir! a youth ought to perform virtuous acts; the young may become ascetics; a youth's becoming a priest is extolled even by the sages. I will perform virtuous actions; I have not the least desire to be installed in the kingdom. I have seen a youth, the beloved son of much anxiety, who could but just say 'father, mother,' die before he reached maturity. I have beheld the life of beautiful young maidens consume away, being rooted up (by death) as the young sprout of a bamboo, when plucked. Men and women, even when young, die: if therefore the young die, who can confide in life? Even as the life of fish in a scarcity of water is very short, so the life of mortals shortens by every passing night: of what avail then is youth? Men are constantly harassed, constantly surrounded; they pass away without seeing good: therefore why wilt thou install me in the kingdom?"

.. The sovereign of Kashēēku said, "O son, inform me who harass mankind; who agitate mankind; and what is it that passes away without profit.' Booddhu-sutwu replied, 'Death harasses mankind; increasing age surrounds

them. This know, O sire! that as the thread grows less and less by every insertion of the shuttle, so the life of man dwindles away. As the waters of an overflowing river never reascend, so the days of man never return. An overflowing river carries away all the trees near its banks, so all mankind are borne away by increasing age and death.'

The king, hearing the virtuous sayings of Booddhusŭtwů, became very dissatisfied with human life; and being desirous of becoming a hermit, said, 'I will not return to the city: I will certainly cause my son to return, and the white umbrella to be given to him.' Thus reflecting, and being desirous of enticing his son to accept the kingdom, he said, [Here the same offers are repeated of horses, footmen, elephants, virgins, &c.]

To shew his disregard of the kingdom, Muha-sŭtwŭ replied, "O sire! why temptest thou me with perishing wealth, dying women, and youthful bloom? O king! what is love, the pleasant look, present delight, anxiety in pursuit of wealth, sons, and daughters, and wives, to me, who am released from the bonds of iniquity? I know that death will not forget me; therefore, of what use are pleasures and riches? As the shedding of ripe fruit is a constant evil, so to mankind death is a continual cause of anxiety. Of many people seen in the morning, how few are to be seen at night; and of the many seen in the evening, how few are to be seen in the morning! Virtuous deeds ought to be practised to-day, for who can tell but we must die tomorrow; nor is there any possible escape from the arrows of death. O sire! thieves long after riches: I am freed from the bonds of iniquity. Return, return, O king! I have no desire for the kingdom.'

Hearing these sayings, the king, as well as Chundradévēē, with the sixteen thousand maidens, and all the nobles, were desirous of becoming mendicants. The king made proclamation, Whosoever wishes, let him come to my son, and become a priest. This he also caused to be published by the sound of the drum throughout the city. The inhabitants of the town, then, leaving their articles of merchandize in the market, and their houses open, quitted the town, and went out to the king; who thus, with many of his subjects, embraced a forest residence with Muhasŭtwů. The hermitage granted by the angel was filled with people to the extent of six miles; Muha-sŭtwŭ also put his house of leaves in order: the women he placed in the interior, because women are apt to be afraid; to the men he assigned the yard..

All the people, taking of the fruit which had fallen on the ground, eat thereof, and performed the rites of ascetics. Mŭha-sŭtwů, by the power of his devotions being raised in the air, delivered virtuous and mellifluous sayings.

At that time a neighbouring monarch, hearing that the king of Varanusēē had departed from the city, and had entered the wilderness as a hermit, said to himself, 'I will take possession of his kingdom :' upon which he left his own capital, and entering the city of Varanŭsēē, beheld it richly adorned. Ascending the palace, and struck with its gems, he said to himself, "There must be some evil here, or the king of Kashēēkŭ would not have left this wealth.' Thus reflecting, he called seven persons who had been left behind, and enquired of them, 'Did any disaster befal your sovereign in this town?' The drunkards replied, 'No, O king!' The king enquired, 'Why, then, did he forsake it?' They replied, "Témee, the son of our sovereign, would not accept

the government; but feigning himself deaf, dumb, &c. departed from the city, and entered the forest, to perform the rites of an ascetic: on which account our sovereign, accompanied by a great multitude, left this city, to practise the rites of an anchorite near his son.' The illustrious monarch, hearing what they said, was overjoyed, and said, 'I also will become a hermit: by what gate did your sovereign depart?' They replied, 'By the east gate.' The king, accompanied by his attendants, departing out at the east gate, went toward the banks of the river. Muha-sŭtwů, informed of his approach, came from the forest, and, by the power of his devotion being seated in the air, declared the mellifluous sayings; on hearing which, this king also, with his army, became hermits under Muha-sŭtwă. In like manner, three other kings left their kingdoms, with an intention of taking Varanŭsēē; but like the former they embraced a forest residence with Booddhu-sŭtwů. The elephants and horses became wild; the chariots fell to pieces; the coin of the treasuries, mingled with the sand of the hermitage, was reduced to earth; and the whole concourse of people, having accomplished their austerities, went to heaven. The elephants and horses, having had their minds enlightened in the society of the sages, were reproduced in the six abodes of the gods.

Sutwů, closing these virtuous instructions, said, 0 ye mendicants, when I formerly left the city, I truly departed; but this is not the period of my departure.' He then collected together the Jatu. At that time, the daughter of the goddess, who guarded the umbrella, and the charioteer, were reproduced; the angel became Uniroodhŭ; the father and mother were reproduced in an illustrious family; the remaining multitude were reproduced as the assembly of Booddhů. I, the deaf, lame, and dumb, am declared to be God.'

CHAP. III.

ACCOUNT OF THE JOINUS.

"THE joinus,' says Dr. F. Buchanan, are spread all over India; but at present are not numerous any where, except in Toolŭvů. They allege, that formerly they extended over the whole of Aryu, or Bhŭrůtů-kůndů; and that all those who had any just pretensions to be of kshutriyŭ descent, were of their sect. It no doubt appears clear, that, in the south of India, many powerful princes were their followers, till the time of Ramanooju-acharyů.'

This sect is said to owe its rise to Rishubhů-dévů, a Hindoo; who is said, in the Kŭlpŭ-sōōtrů, a joinů shastră, from which the greater part of the following account is extracted, to have been incarnate thirteen times. The Kŭlpŭ-sōōtrů gives the periods of these births, and de-,

From the word jinŭ (ji, to conquer) this sect derives its name. He who has overcome the eight great crimes, is called jinu. These crimes are, eating at night; slaying any animal; eating the fruit of those trees that give milk, pumpkins, young bamboo plants; tasting honey, flesh; taking the wealth of others; taking by force a married woman; eating flowers, butter, cheese; and worshipping the gods of other religions.

b This work is written in the Urdhŭ-magůjēē and the Prakritů-Lůnkéshwŭree languages: three learned men have written commentaries on it, one of which, the Kůlpů-droomŭ-kŭlika, as well as the Kulpů-sõõtrů, are in the College library, Calcutta. The Kŭlpŭ-sõõtrů is divided into three parts, comprising the history of the joinŭ mendicants, the duties of the wise, and of ascetics.