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The Thrice Blessed Day

The place was Lumbini, a beautiful garden situated in Kapilavatthu (modern Nepal). The time was the full moon day of the month of May (Vesak), around 623BC. The stage was set for an event which would come to be considered as significant around the world.

This important event was none other than the birth of Prince Siddhartha Gautama, the son of King Suddhodana and Queen Mahamaya. It was in the garden of Lumbini, in a grove of sal trees in full bloom, that the Queen gave birth to Prince Siddhartha, the future Buddha, over 2,600 years ago. Seven lotus flowers are said to have sprung up on the ground to welcome the Prince.

The noble Sakyan Prince displayed 32 special marks such as the lotus and conchshell on his palms, and another 108 marks on each foot, which were considered to be sacred. Sages predicted that he would achieve greatness in the future; that he will become a supreme ruler if he remains a lay person, and that he will achieve Buddhahood if he renounces worldly pleasures and takes up robes.

The King, who wanted his son to grow up into a supreme ruler of men, brought him up in the lap of luxury, without exposing the Prince to anything that might tire him of life. When the Prince reached the age of 16, he was married to Princess Yasodhara.

One day, Prince Siddhartha accidentally came across an old man. The next day he met a sick man, later he saw a corpse and finally, a monk. These were unusual sights for him, as the King had banished them from his sight.

On further inquiries, the Prince realised that this is the reality of life; that despite all the comforts and luxuries they are enjoying now, one day everyone will have to face old age, sickness and death. He wanted a solution which would end all suffering, and the path to true happiness.

Having decided to renounce these worldly pleasures, he left the palace on the very day that his son, Rahula was born, and took up robes. Although he started following the doctrines of many prominent sages of the time, he realised that they won't help him in his quest for the truth.

For six years, he gave the harshest treatment to his body, even depriving himself of food as another belief those days was that such rigorous treatment of the body would help in finding the truth. However, he realised that this is not so. He gave up this method and started following the Middle Path, not too much and not too little.

Finally, at the age of 35, Siddhartha Gautama attained Supreme Enlightenment under the sacred bo tree, at Buddha Gaya (Bodh Gaya) in the district of Bihar in Northern India. This great event, which also took place on a Vesak Poya, brought to fruition, His quest for the truth, over which He had spent long years.

After attaining Enlightenment, the Buddha went to Saranath, and it was here that He preached His first discourse, in the deer park, to set in motion the 'Wheel of the Dhamma'. For 45 years, He continued travelling the length and breadth of the country, dispersing the Dhamma and helping thousands of people to end all suffering.

The Buddha's Parinibbana (passing away) happened on another Vesak Full Moon Day at Kusinara in India. According to the tradition of Sri Lanka and some other countries, this event is believed to have happened in 544-543 BC.

As described in the Pali text, the Great Parinirvana Sutra, on reaching the village of Kusinara, the 80-year-old Buddha realised that His end was fast approaching and decided to rest. The Buddha then said His final words, "Listen, Bhikkhus, I say this: all conditioned things are subject to decay, strive with diligence for your liberation". He then entered Mahaparinirvana.

For the next six days, His body was laid in state. On the seventh day, after honouring the body with perfumes and garlands, it was cremated with due honour. After the completion of the cremation, the ashes were collected as relics, and were distributed. Today these relics are enshrined in stupas across Asia.

This is why Vesak is known as the Thrice Blessed Day, as it commemorates the Buddha's Birth, Enlightenment and Parinirvana.

The event which is considered as the most important day in the calendar by Buddhists all over the world, will be celebrated this year on May 12 and 13.

The significance of Vesak lies with the Buddha and His universal message of peace to mankind. This message is still unaffected by time and the expansion of knowledge, as when it was first brought into the world.

Vesak was declared an international holiday by the United Nations in 2000.

How Vesak became a Festival of Light

To children, Vesak is a festival of lights, with the lantern being its symbol. Vesak means nights of light and colour and enchantment ... nights of sight-seeing. The child's Vesak begins after sundown. It is not children alone who look forward to this side of this annual celebration.

Every Buddhist household get their illuminations for Vesak ready, at least a fortnight before the day - this holiest of holy days in the Buddhist calendar. Soon after the New Year festivities are over, shops begin displaying Buddhist flags and Vesak lanterns; coloured scenes from the life of the Buddha or from Jataka stories are put out on sale for the home-made bamboo eliya pettiya, to be hung up on the wall or kept on the fence-posts.

At important junctions of roads or on vantage points on the highways, the framework for pandals or giant revolving lanterns go up about a month before Vesak. Sometimes, work on these start even earlier, depending on the size of the pandal or lantern and the amount of decorative work involved. Craftsmen are at work, getting their creations ready for lantern competitions.

All these show how important illuminations are, and what an integral part of Vesak they are. So much so that, Vesak is today a "Festival of Light". But this is only in Sri Lanka. Illuminating homes and gardens, shops and business houses, roadsides and streets is not a part of Vesak celebrations in other Buddhist countries, like Myanmar, Cambodia or Thailand.

How did Vesak become a festival of light, as it is now - giant pandals and row upon row of lanterns, and festoons of electric bulbs, turning night into day?

It all began in the mid 1880s. Its origin goes back to the year 1885 to be exact. That year, the British Governor, who was the ruler of our country then, declared Vesak Day a holiday. That year, the Buddhist flag was hoisted for the first time. Col. Henry Olcott, who played a big part in getting Vesak Day declared a holiday, called up Buddhists to light a few lamps in their homes on Vesak night, as an outward show of their inner faith.

It was important and essential to do so, as Buddhists were second class citizens then, and some Buddhists in Colombo and in other big towns were reluctant to make it known that they were Buddhists. Lighting of lamps and flying the Buddhist flag was an expression of unity and a show of strength - the strength of numbers.

The humble clay lamp - "meti pahana" - was what was first used. The paper lantern usually referred to as 'bucket' became part of Vesak illuminations, after the firm of W. E. Bastian and Co began importing them from Japan. Soon this company and others started making them here.

Some of these "bucket" lanterns came in sets, with a letter printed on each lantern, and when hung in a row, they conveyed some wish or kind thought like, "Budu Sasuna Bebaleva" (May the Buddha Sasana flourish). There were also sets with English lettering wishing people "Happy Vesak"! Then, there were the lanterns, some square, some round, that folded up and opened out and were lit with a candle stuck in the metal frame.

The "atapattama" - octagonal lantern with its satellites, came later. Today you will see bamboo frames for these lanterns piled up on roadsides or in the market place. Those who have neither the time nor the bamboo to make them, will buy them and cover the frame with tissue paper.

These bamboo frames are also made in the shape of stars, and even aeroplanes. The revolving lantern, 'kerakena koodu' displaying scenes from a popular jataka story, came still later. These lanterns are the imaginative creations of folk artists.

Vesak will not be completed without pandals. The first pandal was erected as early as 1911, in Maligakanda. This writer was told by G. L. Gautamadasa, an aritst on the editorial staff of Lake House until the 1970s, and himself a painter of pandals, that the pictures on that first pandal were painted by Henricus, the well-known painter of that time, and that the pandal was lit up by carbide lamps.

They were known as "Kitsen lamps". Perhaps 'Kitsen' was a brand name.

Once electric bulbs began to be used to light up pandals, they gradually swallowed up the artists' paintings. The purpose of the early pandal makers was to tell a story in lit-up pictures. Soon the electrician took over, displaying his skill and innovations, the paintings were drowned in the flood of light.

The crowds that gather near pandals on Vesak night and the next seven or ten nights are only dazzled by the electricians' work. To see and enjoy the story, they must come in the daytime.

- Sumana Saparamadu

Hand mudras of the Buddha

by Aditha Dissanayake

Did you know that Buddhist art and sculpture is rich in symbolism? Did you know that something as straightforward as the Buddha image, which is one of the central places of worship in our temples, is filled with various layers of meaning which are worth exploring? Today we will look at one aspect of these symbols - the mudras, the hand gestures on the images of the Buddha which are seen as non-verbal modes (ways) of communication, more powerful than the spoken word.

Statue depicting the Dhyana Mudra at Gal Viharaya

One of the mudras often seen on Buddha statues is the Dharmachakra Mudra (the gesture of teaching). The right hand is held at the level of the chest with the tips of the index finger and the thumb touching. This mudra symbolises one of the most important moments in the life of the Buddha, the occasion when He preached His first sermon after His Enlightenment, in the deer park in Saranath.

The Dhyana Mudra is seen on the seated statues of the Buddha. In this mudra, the back of the right hand rests on the palm of the other in such a way the tips of the thumbs lightly touch one another or overlap each other. The hands rest in the lap.

The right hand, resting on top, symbolises the state of Enlightenment; the left hand, resting below the right hand, represents the material world. It is said that this is how the Buddha arranged His hands when He devoted Himself to meditation under the Bodhi tree. This is how He had encountered the demon armies of Mara when they attacked Him.

The Varada Mudra, the gesture of compassion is often seen on standing Buddha statues. The hand is directed downwards with the palm completely exposed to the viewer with the fingers slightly bent, as if to support a round object. In seated statues, the hand remains at about chest level, a little to the side with the palm up. The open hand and the extended fingers in this gesture symbolise the flowering of the Buddha's Gift of Truth.

statue depicting the Bhoomisparsha Mudra from India.

There is a story behind the Abhaya Mudra (Gesture of fearlessness). Generally made with the right hand raised to shoulder height, the arm crooked, the palm of the hand facing outward, the fingers upright and joined, this mudra is seen as the traditional gesture of appeasement made by the Buddha, when a drunken elephant, sent by the wicked Devadatta, attacked Him.

The Buddha's gesture immediately stopped the animal in its tracks and subdued it. Accordingly, the gesture indicates not only the appeasement (calming) of the senses, but also the absence of fear.

The gesture of debate explaining the Buddha's teachings is called the Vitarka Mudra with the hands raised and the tips of the forefinger and the thumb touching each other. This mudra symbolises one of the stages of the Buddha's life, that of discussion or teaching of the dharma.

The circle formed by the thumb and the index finger has neither beginning nor end, and so, like the doctrines found in Buddhism, resemble perfection. Among the other mudras found in Buddhist art and sculpture are Tarjani Mudra (the gesture warding off evil), the Namaskara Mudra with the palms folded together symbolising the gesture of prayer, the Buddhashramana Mudra (the gesture beyond misery), the Paradukhitha Mudra (the gesture of helping others), the Bhoomisparsha Mudra and the Bhutadamana Mudra (the gesture warding off evil).

Please note that this is only a brief introduction to the mudras, and that there are many other mudras we have not explained or shown in graphics in this article.

When you next visit the temple, take note of the hand gestures on the Buddha statues you see, and try to identify them with what you have learnt today.

Where Buddha's sacred

The Thrice Blessed Day is around the corner and people are not only keen on decorating their houses and streets with Vesak lanterns and pandals, but also focusing on the religious significance of the day, especially, since it marks the 2,550th anniversary of the Parinirvana. So, we decided to enhance your knowledge about the sacred Buddha relics that play a significant role in religious observances today.

First, let's see what a relic is. A relic is an object, especially, a piece of the body or a personal item of someone of religious significance, carefully preserved with an air of veneration, as a tangible(that can be touched) memorial. Relics are an important aspect of Buddhism, some denominations of Christianity, Hinduism, Shamanism, and many other personal belief systems.

In Buddhism, relics of the Buddha are venerated. It is recorded that originally after the passing away of the Buddha, His body was divided for the purpose of relics, and there was an armed conflict between factions, for possession of the relics. Afterwards, these relics were taken to wherever Buddhism was propagated(spread).The Buddha's relics serve to prove to people that enlightenment is possible and also to promote good virtue.

Today, we wish to give you details about some of the places where the Buddha's relics are believed to be enshrined in Sri Lanka, and the stories behind them.

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Places...

Temple of the Tooth - Tooth relic

Girihandu Seya - Kesha (Hair) relic

Mahiyangana Dagoba - Hair relic and the Greeva(neckbone) relic

Seruwawila Dagoba - Lalata(forehead) relic

Thuparamaya - Dhakunu Aku Dhathuva

Somawatiya, Thissa Dagoba, Ruwanveliseya - Tooth relics

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Girihandu Seya

This is said to be the first ever temple built with Buddha relics. According to the legend, after the Enlightenment, the Buddha was sitting under the Kiripalu Nuga tree, while Thapassu and Bhalluka, two tradesmen from Sri Lanka, were on their way to a market.

A god appeared to them and said, "Buddha attained Enlightenment and is waiting near that tree. Give him a meal of honey and pori (popcorn), it will be good for your soul". They were very happy and gave a meal of honey and pori to the Buddha.

After the alms-giving, they became the first Daivachika Upasaka (first followers of Buddha and Dhamma). They asked the Buddha for something belonging to Him to worship, and the Buddha stroked His hair and gave a handful of hair. It is recorded that they built a thupa at Thiriyaya enshrining these sacred Hair relics.

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Temple of the Tooth

The most sacred and venerated relic in Sri Lanka, is the Sacred Tooth Relic. Now it's enshrined at the Kandy Dalada Maligawa. Going by the descriptions of ancient chronicles dealing with the Sacred Tooth Relic, it's possible to conclude that the Sacred Tooth Relic was well guarded by the kings and considered to be the palladium of kingship.

The story of how the Tooth Relic was brought to Sri Lanka is also very interesting.

The Sacred Tooth Relic was brought from Dantapura in Kalinga in the second half of the fourth century in the reign of Kitsirimevan, the first king of the Chulavansa.

The ruler of Kalinga, King Guhasiva, faced with the danger of losing in battle, decided to send the Tooth Relic to his friend, in Sri Lanka, Mahasena(father of King Kithsirimevan). After about eight centuries of its existence in India, the Sacred Tooth Relic was secretly taken away by Danta and Hemamala, said to be the son-in-law and daughter of King Guhasiva.

The chronicles such as the Dathavamsa, Daladasirita and the Mahavamsa record that the couple went through a route that was not crowded, in order to safeguard the Relic. It is recorded that the prince and the princess donned the garb of ascetics and carried the relic hidden within the coiffure(hair style) of Hemamala not to be noticed by passers-by.

The relic was reported to have performed several miracles in the ship, on its way to Sri Lanka. It was first kept at the Megagiri Vihara in the Mahamevana park, Anuradhapura. After that the king himself had been its custodian, which fact proves its unique place in national regard.

With the varying fortunes of the Sinhalese, the relic, though in its own temple, was housed in different places to which the capital was moved. Now it is located in Kandy which was our last royal capital.

Relics are enshrined

Mahiyangana Chetiya

There are several stories in our ancient chronicles, such as Mahavamsa, Deepavamsa, Dathuwamsa and Thupawansa about the relics at Mahiyangana. According to the Mahavamsa the Buddha's first visit to Sri Lanka and the stories connected with the relics enshrined here are described as follows, in the Mahavamsa.

... In the middle of Lanka, on the delightful bank of river, ganga, in the beautiful Mahanaga garden - three yojanas (measurement of length) and a yojana wide - which was the battlefield of the Yakkhas, there was a great gathering of all Yakkhas resident in the island of Lanka.

The 'Blessed One' (The Buddha) went to this gathering of Yakkhas. There, in the midst of that assembly, hovering in the air over their heads, at the site of the Mahiyangana Thupa, he struck terror in the form of rain, storm, darkness and so forth.

The Yakkhas, overwhelmed by fear, besought the unfearful 'Conqueror' (The Buddha) for safety. The 'Conqueror', the Giver of the Security, spoke thus to the terrified Yakkhas: "I will banish your fear and distress, O Yakkhas, give me here, a place to sit." Those Yakkhas told the Blessed One: "We all, O Lord, give you even the whole island. May you release us from fear".

Then, having dispelled their terror, cold and darkness, He spread His rug of skin given to Him on the ground. The Conqueror, sitting there, made the rug, with a burning flame around the edge, to expand. Overcome by its burning heat and terrified, they stood at the periphery. Then, did the Saviour cause the pleasant Giridipa to come here near to them. When they had settled on it, He made it return to its former place.

Then laid the Saviour fold of His rug of skin. The devas assembled, and in that assembly, the master preached to them the Dhamma. The conversion of many crores of living beings took place. Countless were those who were established in the refuges and precepts.

The lord of Devas, Mahasumana of the SumanaKuta mountain, who attained the Fruit of a stream-winner, asked Him who was worthy of adoration, for something to worship. The Conqueror, who had pure and blue-black locks, being intent on the good of living beings, stroked His hair and gave Mahasumana a handful of hairs.

Receiving them in a splendid golden casket, he placed the hairs on a heap of different gems - seven cubits round-piled up where the master had sat. Covering them over with a thupa of blue sapphire, he worshipped them...

... When the Buddha had passed away, the thera named Sarabhu, a disciple of the Sariputta thera, removed from the funeral pyre, by his miraculous power, the neckbone of the Conqueror and brought it here. Surrounded by bhikkus, he of great supernatural power placed it in the same thupa, covered it with golden- coloured stones, raised the thupa to twelve cubits..."

The Mahiyangana Chetiya we see today has undergone much renovation since then.

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The Hair relics of the Buddha from Chittagong, east Pakistan gifted to the Ceylon government by the government of Pakistan.

These relics were obtained through the courtesy of the Ceylon government by Gate Mudliyar L. M. W. Senanayake and enshrined at the Madampe Sambuddha Jayanthi dagoba, built by him.

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Mirisavatiya Chetiya

Mirisavatiya is a chetiya containing "Sarwanghadatu" (Different relics kept in one place). After King Dutugemunu won the battle with the Tamils, he built this stupa as an atonement for the sins he had committed.

As the most recent sin he had committed he considered an incident where he had eaten a red pepper-pod without giving the Sangha, because in his childhood he had made a promise that he would never partake of any food without giving a share of it to the Sangha. The Mahavamsa explains the incident of building the stupa as follows. (chapter 26)

"... All the requisite of the king and 500 present were placed at the site of Maricavatti monastery. The king's men, who bore the spear, planted erect the excellent spear with the relics at the very site of Thupa.

"The great king, along with the ladies of the harem, sported in water the whole day and, in the evening, said, "Let us go, take the spear, men". Those who were entrusted with the function could not move the spear. The king's army, which assembled, paid homage to it with incense and garlands.

The king saw the miracle and was overjoyed. He arranged sentinels there, entered the city and had a chetiya constructed there, enclosing the spear".

The most venerated places

Once Ananda Thera asked the Buddha, what specific sights will be considered as sacred places of worship, after the passing away of the Buddha. The Buddha then replied, "Ananda, there are four places for people who are confidently treading on the path of Dhamma to visit, which may further inspire them in the Dhamma..."

"And whosoever, Ananda, should die on such a pilgrimage, with his heart established in faith, he at the breaking up of the body, after death, will be reborn in a realm of heavenly happiness." Mahaparinibbana Sutta, the Buddha

Here are the places He mentioned in His own words:

* Lumbini: "Here the Tathagata was born! This, Ananda, is a place that a pious man should visit and look upon with feelings of reverence."

* Buddhagaya (or Bodh Gaya): "Here the Tathagata became fully enlightened, in unsurpassed, Supreme Enlightenment! This, Ananda, is a place that a pious man should visit and look upon with feelings of reverence."

* Saranath: "Here the Tathagata set rolling the unexcelled Wheel of the Law! This, Ananda, is a place that a pious man should visit and look upon with feelings of reverence."

* Kusinara: "Here the Tathagata passed away into Nibbana wherein the elements of clinging do not arise! This, Ananda, is a place that a pious man should visit and look upon with feelings of reverence."

Now, let's delve into some facts about these four sacred places situated in India and Nepal.

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Bodh Gaya (Buddhagaya)

Bodh Gaya is the place where the Buddha attained Enlightenment. It is located six miles to the south of Gaya, in Bihar. It enshrines a great gilded statue of the Buddha touching the earth, which symbolises the supreme event.

To the west of the temple stands the Bodhi tree, and a red sandstone slab representing the Vajrasana on which the Buddha is said to have sat when He reached Full Enlightenment.

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Kusinara (Kushinagar)

Place where the Buddha passed away

Here between twin sal trees, the Buddha lay down and passed into Mahaparinibbana. There is a large chetiya (stupa) here, which dates back to the Gupta period. There are also ruins of many shrines and monasteries from ancient times. In recent times, a shrine has been built to house a large recumbent figure of the Buddha depicting his Mahaparinibbana.

A large mound nearby, known as Ramabhar, is the place where a great stupa stood marking the spot where the Buddha's remains were cremated, and where the relics of the Buddha were divided into eight equal portions to distribute to the kings.

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Lumbini

This is the sacred place where the Buddha was born. It has been identified with the site of Rummindei in Nepal. Here, there is an ancient shrine with an image representing His birth as Prince Siddhartha.

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The sixteen places of veneration in Sri Lanka

* Mahiyangana Raja Maha Viharaya

* Nagadipa Purana Viharaya

* Kelaniya Raja Maha Viharaya

* Sri Pada

* Diva Guhava

* Digavapi Raja Maha Viharaya

* Muthiyangana Raja Maha Viharaya

* Tissamaharama Raja Maha Viharaya

* Sri Maha Bodiya

* Mirisawetiya Viharaya

* Ruwanvelisaya

* Thuparama Viharaya

* Abayagiri Viharaya

* Jetavanaramaya

* Sela Chetiya (Mihintala Raja Maha Viharaya)

* Kiri Vehera.

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Saranath

It was known as the Deer Park or the Isipatana during ancient times. This is where the Buddha gave his first discourse to his five former companions, and where all five eventually became fully liberated.

Other places of significance in India

Sanchi

From the time of Emperor Asoka, Sanchi, in Madhya Pradesh, became a major centre of Dhamma activity. Today the great stupa, measuring one hundred feet in diameter and fifty in height, still remains, from that time.

The four gateways are richly carved with bas-reliefs illustrating the Jataka tales, and scenes from the Buddha's life. The relics of Sariputta and Mahamoggallana, the two chief disciples of the Buddha, are enshrined here.

Vesali (Vaishali)

The city of Vesali, today known as Basarh in the Muzaffarpur district of Bihar, was once the capital of the powerful Licchavi clan. It was a stronghold of Dhamma from the early days. It was here that the Buddha announced his approaching Mahaparinibbana.

A little over one hundred years after the Buddha's passing away, the Second Council (second Dhamma Sangayana) was held here.

Significance of Jathaka stories

by R. S. Karunaratne

Stories found in the Jathaka tradition belong to the cult of 'Buddhology'. The stories were primarily intended for the edification of story-loving people. What is significant is that each birth story of the Buddha has a moral lesson for everybody.

Therefore, in these stories we hear about many aspects of life, different types of people and situations. Invariably, there is the element of the supernatural and the unseen.

In the following stories an attempt is made to give young readers a sample of Buddhology or birth stories of the Buddha. They are sure to entertain and enlighten the reader.

Nalapana Jathaka

Once upon a time a troop of monkeys lived in a forest in the state of Kosala. The leader of the monkeys always warned them of fierce water demons that live in ponds.

One day, when their leader was away, the monkeys jumped from tree to tree in search of water. At once they saw a huge pond full of clean water. The monkeys wanted to jump into the pond and drink water. However, they remembered their leader's warning and refrained from doing so. Then they sat around the pond waiting for their leader's arrival.

When the leader came, the monkeys told him that they were very thirsty. Then the leader walked around the pond and found footsteps of human beings and animals leading to the pond. However, the footprints showed that none of them had returned.

The leader said, "There's a water demon in the pond. Let's find out a way to drink the water without getting into the pond."

Finding that the monkeys were not stepping into the pond, the water demon popped his head from the water and invited them to step in and drink the water. The leader was quick to confront him. "I know what your plans are. If we step into the pond, you'll eat all of us. We won't walk into that trap."

The leader then brought a reed and blew into it making it a pipe. He advised the monkeys to drink water using the reeds that grew in abundance in the forest.

Thus the leader saved the lives of the monkeys. The leader was the Bodhisathva in that life.

Moral: Obey your leader and beware of crafty men.

Manichora Jathaka

When King Brahmadatta was ruling Benares in the days of yore, Bodhisatva was a village youth. He got married to Sujata, a beautiful damsel. As a devoted wife she looked after her husband and attended to the needs of her father-in-law and mother-in-law.

One day Sujata told her husband that she wished to see her parents. The husband agreed to her suggestion and helped her to prepare various foods to be taken during the journey.

They travelled by a cart with the husband in front and his beautiful wife sitting behind. After some time the husband who drove the cart and his wife riding in it were very tired. So they stopped the cart near a river and bathed. The husband once again began to drive the cart and Sujata sat behind as usual.

After a long journey the cart reached the city. The King who was riding an elephant was struck by her beauty. He lost no time in sending a courtier who was ordered to find out whether the woman was married or not.

The courtier who returned soon afterwards informed the King that she was married and her husband was driving the cart.

The vicious King thought of a plan to kill the husband and take away his wife. He called one of his men, and giving him the jewel crest ordered him to drop it in the cart. The man carried out the task and returned to the king.

"I've lost my jewel crest! Look for it everywhere," the King ordered his men. The King also ordered his security guards to close all entry points to the city and catch the thief. The King's men who started checking all the vehicles stopped the cart and demanded they search it.

The King's men who found the jewel crest arrested the husband and produced him before the King. He looked at the thief and ordered his men to cut off his head. Then he was dragged away from the city to mete out the punishment.

Sujata ran behind him wailing, "Oh! you're going to die because of me", and pleaded with the men not to kill him. But the men did not listen to her and prepared to behead her husband.

Sujata pleaded to the gods to save her husband. Her lament heated God Sakka's seat. Then God Sakka saw what the King was trying to do.

God Sakka came down from his heavenly abode and sat on the back of the King's elephant. He forced the King to dismount and lifted up Bodhisatva and placed him on the elephant. Instead of Bodhisatva's head, the executioner cut off the King's head.

God Sakka made Bodhisatva the King of Benares and Sujata became the queen. The people rejoiced because God Sakka had given them a righteous King.

Moral: Greed and lust lead to disaster.

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