this is one of the best written dzats possessed by the burmese. the writer has translated it from beginning to end; but he will give here only an outline of its contents. the narrator, as usual, is our buddha himself, when he was in the weloowon monastery, surrounded by the members of the assembly and a crowd of hearers.

in the country of mitila there reigned a king named dzanecka, who had two sons called arita dzanecka and paula dzanecka. after a long and prosperous reign he passed to another existence. arita dzanecka, having celebrated his father’s obsequies and made the usual purifications, ascended the throne. he confirmed his younger brother in the situation of commander-in-chief, which he had hitherto held.

on a certain day a vile courtier, by a false report, awakened in the king’s breast sentiments of jealousy and suspicion against his brother’s fidelity. the innocent prince was cast into a dungeon; but in the virtue of his innocence he found means to make his escape, went to a part of the country where he had powerful supporters, and soon found himself in a condition to bid defiance to his brother. the king assembled his troops; a battle ensued, in which the king was slain, and paul dzanecka ascended the throne.

the queen, who was with child, on hearing the news of such a disaster, went to the treasury, took some ornaments of the purest gold and the most valuable precious stones, and placed the whole in a basket. she then spread out rice so as to cover the treasure, and extended an old and dirty cloth over the opening of the basket. putting on the dress of one of the meanest women, she went out of the town, carrying the basket over her head. she left the city through the southern gate and passed into the country without being noticed by the guards.

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having gone to a certain distance from the place, the queen did not know which way to direct her steps. she sat in a dzeat during the heat of the day. whilst in the dzeat she thought of the country of tsampa, where some of her relatives lived, and resolved to go thither. she began to make inquiries at the people that were passing by respecting the route she would have to follow.

during this time the attention of a nat was suddenly attracted by the inspiration of phralaong, who was in the queen’s womb, to the sad position his mother was in. he, leaving forthwith his blissful seat, assumed the appearance of an old man guiding a carriage along the road. he came close to the dzeat and invited the queen to ascend his carriage, assuring her that he would convey her safely to tsampa. the offer was accepted. as the queen was far advanced with child, she had some difficulty in getting into the conveyance, when that portion of the earth which she was standing upon suddenly swelled and rose to the level of the carriage. the queen stepped into the chariot and they departed. during the night they arrived at a beautiful place close to the neighbourhood of tsampa. the queen alighted in a dzeat. her celestial guide bade her to wait until daybreak before she ventured into the city, and returned to the seat of tawadeintha.

during that very night a famous pounha, attended by five hundred of his disciples, had left the town at a late hour, to take a walk by moonlight and enjoy the cool of the night and a bath in the river. pamaouka, for such is the name of the pounha, came by chance to the very place where the queen was seated. his disciples continued their walk and went on the bank of the river. she appeared full of youth and beauty. but by the virtue of phralaong the pounha knew that she was in the family way, and that the child she bore was a phralaong. pamaouka alone approached close to the queen and entreated her to entertain no fear whatever; that he looked upon her as his sister. the queen related to him all the particulars of her misfortune.[169] the great pounha, moved with compassion, resolved to become her supporter and protector. at the same time he recommended her to say that he was her brother, and when his disciples should come back, to shed tears in token of the tender emotion she felt at meeting with him. everything having been arranged, pamaouka called his disciples, told them how happy he was at having found his sister, from whom he had parted many years ago. meanwhile he directed them to take her to his house, and recommended her to the special care of his wife. as for him, he would be back soon after having performed the usual ablutions. the queen was welcome in the pounha’s house, and treated with the greatest care and tenderest affection. a little while after she was delivered of a beautiful child, resembling a statue of gold. they gave him the name of dzanecka.

having reached the years of boyhood, he was one day playing with boys of his own age, when, by way of teazing, they called him the son of the widow. these keen tauntings made him urge his mother to reveal to him the name of his father. it was then that he knew the author of his birth. pamaouka taught him all the sciences known in those days, such as medicine, mathematics, &c. at the age of sixteen years young dzanecka had completed all his studies.

dzanecka resolved to devote himself to trade, and acquire thereby ample means to reconquer one day the throne of his ancestors. with a part of the treasure his mother had brought with her, he was in a position to fit out a ship in company with several other merchants. he resolved to sail for a place called caumawatoura. he had scarcely been at sea two days when a mighty storm came on. the vessel, after having held out some time against the roaring and raging billows, at last gave way, and was broken in pieces. all the crew and passengers, amounting to 700, miserably perished in the sea, without making the least effort to save themselves. our phralaong, on[170] the contrary, seizing the extremity of a log of wood, swam with all his strength, resolved to struggle to the last against adversity. mighty were his efforts for several days. at last a daughter of nats, whose duty it was to watch over the sea, saw his generous and courageous behaviour, took pity on him, and came to his assistance. there followed a sort of dialogue between her and dzanecka. the latter displayed his undaunted courage and firm purpose. the former admired the more his determined resolution. she resolved to save him from the dangerous position. taking him in her arms, she carried him, according to his wishes, to the country of mitila, in the garden of mango-trees, and placed him on the very table-stone where his ancestors were wont to enjoy themselves with a numerous retinue. phralaong immediately fell asleep. the daughter of nats, having enjoined the nat, guardian of the place, to watch over the prince, returned to her blissful seat.

on the very day that the vessel was wrecked the ruler of mitila died, leaving one daughter, named thiwalee. previous to his giving up the ghost and ascending to the seats of nats, the king had ordered his ministers into his presence, and enjoined on them to select for the husband of his daughter a man remarkable for the beauty and strength of his body, as well as by the acuteness and penetration of his mind. he was to be able to bend and unbend an enormous bow, a feat which the united efforts of a thousand soldiers could scarcely achieve, and find the place where he had concealed sixteen golden cups. on the seventh day after his death, the ministers and pounhas began to deliberate among themselves about the choice of a match worthy of the princess. several competitors offered themselves for the hand of thiwalee, but they were all rejected. at last, not knowing what to do, they resolved to leave to chance the solution of the difficulty. they sent out a charmed chariot, convinced that by the virtue inherent in it they would find out the fortunate[171] man whose destinies were to be united to those of the princess. the chariot was sent out attended by soldiers, musicians, pounhas, and noblemen. it came straight forward to the mango-trees garden, and stopped by the side of the table-stone phralaong was sleeping upon. the pounhas, on inspecting the hands and feet of the stranger, saw unmistakable signs foreshowing his elevation to the royal dignity. they awakened him by the sound of musical instruments, saluted him king, and begged of him to put on the royal dress, mount on the chariot, and proceed triumphantly to the royal city. he entered the palace through the eastern gate. having been informed of the king’s last intentions, he forthwith bent and unbent the bow, found out the sixteen golden cups, and was duly united to the beautiful and youthful thiwalee. all the people showed signs of the greatest rejoicings; the rich made him all sorts of offerings; the pounhas in white costume, holding the sacred white shell, adorned with flowers and filled with water, with their bodies bent forward, poured respectfully the water, imploring blessings on the new monarch.

when the rejoicings were over, the king rewarded the pounha pamaouka, who had been as a father to him during his exile. he applied himself to do as much good as he could in relieving the poor, and promoting the welfare of all. he delighted in mentioning to his courtiers his misfortune, and the great efforts he had made to extricate himself from difficulties. he praised the reward which attended generous efforts, and exhorted them never to flinch under difficulties, but always to exhibit a strong and unconquerable resolution under all trials, because it must sooner or later be crowned with success.

during the 7000 years that he reigned over mitila with the queen thiwalee, he faithfully practised the observances of the law, governed justly, fed the rahans and pitzega-buddhas, and gave abundant alms to the poor.

on the 10th month thiwalee was delivered of a son,[172] whom they called digaout. on a certain day, the king, having received from his gardener some mangoes full of flavour and beauty, wished to go to the garden to see the tree that yielded such delicious fruits. when he arrived at the place, he saw two mango-trees, one with a luxuriant foliage, but without fruits, the other loaded with fruits. the monarch approached the tree, riding his elephant, and plucked some mangoes, which he ate and found delicious. thence he proceeded further to inspect the other parts of the extensive garden. the courtiers and the people that followed plucked fruits from the same tree, and did it with such eagerness that they left neither fruits nor leaves on the tree.

on his return the king was surprised to see the fruitful tree destitute of both leaves and fruits, whilst the barren one had a beautiful appearance. the monarch, after a lengthened dialogue with his courtiers, concluded as follows: “the riches of this world are never without enemies; he who possesses them resembles the fruitful mango-tree. we must look out for goods that excite neither envy, jealousy, nor other passions. the rahans and pitzega-buddhas alone possess such riches. i will take a lesson from the barren mango-tree. that i may cut off and eradicate the troubles, vexations, and anxieties of life, i will renounce everything and embrace the profession of rahan.”

with this idea strongly impressed on his mind, dzanecka came back to his palace. he forthwith sent for the general of his troops, and directed him to place a strong guard in front of his apartment, and allow no one for four consecutive months to come into his presence, not even the queen, but only him who would bring his daily meal. he gave orders to his ministers to judge with impartiality, agreeably to the law. having thus arranged everything, he withdrew alone to the upper apartment of his palace. here follows a stanza in praise of the prince, who had separated from his queen, concubines, and all the pleasures and honours attending royalty.

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dzanecka alone began to meditate on the happiness of the life of pounhas and pitzega-buddhas; he admired their poor diet, their zeal in practising the observances of the law, their earnest longings after the happiness of neibban, their disengagement from the ties of passions, the state of inward peace and fixity which their souls enjoyed. in his enthusiasm he venerated them with a holy fervour, called them his masters and preceptors, and exclaimed: “who will teach me to imitate their lives, and help me to become similar to them?” in ten stanzas dzanecka reviews successively all that had belonged to him, his capital with its stately edifices, fine gates, the three walls and ditches, the beautiful and fertile country of wintzearitz, the palace with its lofty domes and massive towers, the beautifully ornamented throne, the rich and magnificent royal dresses, the royal garden and tank, the elephants, horses, and chariots, the soldiers, the pounhas, the princes, his queen and concubines. he then concludes each stanza with the following words: “when shall i leave all these things, become poor, put on the humble habit of rahans, and follow the same mode of a perfectly retired life?” with these and similar reflections dzanecka endeavoured to sunder one after the other many threads of passions, to pull down successively the branches of the impure tree, until he could give a final stroke to the roots.

at the conclusion of four months’ retirement, dzanecka sent for a faithful servant, and directed him to procure for him the various articles of the dress of a rahan. he had his head and beard shaved; put on the cherished habit, and placing a staff in his hand walked out of his apartments, and directed his course towards the gate, with the dignified deportment of a rahan of sixty years’ profession.

queen thiwalee was tired of having been so long deprived of her husband’s company. she summoned seven hundred of the handsomest damsels of the palace to go with her to the king, and by the efforts of their united charms entrap him in the net of passion and prevail upon[174] him to come back to their society. when they ascended the stair-case, they met with dzanecka in his new attire. none recognised him; but all paid him due reverence as some holy personage that had come to give instructions to the king. having reached the apartment and seen the royal dress set aside, and the beautiful and long black hairs laid on one of the sofas, the queen and her attendants soon understood the sad and heart-rending intimation which these objects were designed to convey. she ran in all haste with all her retinue down the stairs and overtook the new rahan at the moment he was crossing the outer gate of the palace. every means that could be devised to make impression on the king’s heart were resorted to by the queen and the damsels, in order to prevail upon him to forego his resolution. tears, cries, wailings, striking of the breast, display of the most graceful and seducing forms, supplications, entreaties, were all used in vain; the new rahan, unmoved and firm, continued his course, protesting that passions and concupiscence were dead in him, and that what could be said or done to engage him to change his resolution was in vain. during his progress towards the solitude of himawonta, he was comforted and encouraged by the advice and instruction of two rathees, who from their solitude flew through the air to witness the beautiful struggle between passions and virtue, and help him not to flinch before the repeated obstacles the queen put in his way, to retard, impede, and prevent the execution of his holy design. the names of these two instructors were narada and migalzein; they were clothed in the skins of panthers. they instructed him in the duties of his new calling, and exhorted him to root out of his heart with perseverance all passions, and in particular concupiscence and pride.

comforted with such timely instructions, the new rahan felt himself more than ever fixed in his resolution. on his way to the solitude, dzanecka arrived one evening at the gates of a town called daunu. he passed the night under a tree, at a distance from the queen and the crowd[175] that followed her. on the morning he entered the town, and went, as usual, along the streets to beg his food. he happened to stop for a while at the shop of a man that was fabricating arrows. dzanecka, seeing the workman shutting one eye and looking with the other to see if the shaft of the arrow was straight, asked him the reason of his doing so, as he would see better with both eyes than with one. the workman told him that it was not always good that each object in this world should have a match. “should i,” said he, “look on this shaft with both eyes, my sight, distracted by several objects, could not perceive the defects of the wood, &c., but by looking on it with only one eye the least irregularity is easily detected. when we have a work to perform, if there be two opposite wills in us, it cannot be regularly made. you have put on the habit of rahan; you have apparently renounced the world; how is it that you are followed by such a large retinue of women and other attendants? it is impossible to attend well to the duties of your profession, and at the same time keep such a company.” this cutting remark made a deep impression on dzanecka. he had gone over a little distance, when he met a number of little girls playing together. one of them had a silver bangle on each hand, with one of gold on the right hand. when she agitated the right hand, the two bangles hitting each other produced a sound. dzanecka, willing to try the wit of the little creature, asked her the reason why the movement of one hand produced a sound, whilst that of the other did not. she replied, “my left hand, that has but one bangle, is the image of the rahans who ought to be alone. in this world, when an object has its match, some collision and noise inevitably result. how is it that you, who have put on the habit of rahan, allow yourself to be followed by that woman who is still full of freshness and beauty? is she your wife or sister? should she be only your sister, it is not good that she should be with you. it is dangerous for rahans to keep the company of women.”

this sharp lecture, from the mouth of a little girl, produced[176] a deep impression on our rahan. he left the city. a large forest was in the vicinity: he resolved to part company with the queen at once. at the entrance he stopped awhile, and paused for a moment. there, on a sudden, stretching his arm, he broke the small branch of a tree, and showing it to thiwalee he said, “princess, you see this small branch; it can never be reunited to the stem it has been taken from. in like manner, it is impossible that i should ever go back with you.” on hearing the fatal words the queen fainted. all her attendants crowded round her, to afford her some relief. dzanecka himself, in the tumult and confusion that was going on, stole away with rapidity and disappeared in the forest. the queen was then carried back to daunu by her attendants, whence they all returned to mitila. alone in the solitude, phralaong enjoyed the sweets of perfect contemplation during a period of three thousand years. thiwalee, on her part, resolved to renounce the world and follow the example of her husband. she became a rahaness, in one of the royal gardens, during the same period of years, and subsequently migrated to one of the seats of brahmas, called brahma-parithitsa.

at the conclusion of the narrative buddha added: “mani-megala, the daughter of nats, who saved me in the midst of the sea, is now my beloved fair disciple of the left, oopalawon. the little girl who gave me such a wholesome instruction, at the gate of the town of daunu, is now kema, my fair disciple of the right. the rathee narada has since become my great disciple thariputra, whose wisdom is second only to my own. the other rathee miga-dzein is now my disciple maukalan, whose power for displaying wonders yields only to mine. the arrow-maker has since become ananda, my faithful and dutiful attendant. queen thiwalee has become the princess yathaudara. as to prince dzanecka, he is now the phra who is before you and addresses you, who is perfectly acquainted with all the laws and principles, and who is the teacher of men, nats, and brahmas.”