[9] The vita or roué meant “conciliation” but the chanter of the Sáma Veda took it to mean “hymn.”
[10] I. e., seize him with curved hand, and fling him out neck and crop. The Precentor supposed them to mean a crescent-headed arrow.
[11] I.e., rich in accomplishments.
[12] Indra’s pleasure-ground or Elysium. For a similar Zaubergarten see Liebrecht’s translation of Dunlop’s History of Fiction, p. 251, and note 325; and Gonzenbach’s Sicilianische Märchen, Vol. I, p. 224. To this latter story there is a very close parallel in Játaka No. 220, (Fausböll, Vol. II, p. 188) where Sakko makes a garden for the Bodhisattva, who is threatened with death by the king, if it is not done.
[13] Guhyaka here synonymous with Yaksha. The Guhyakas like the Yakshas are attendants upon Kuvera the god of wealth.
[14] The tilaka a mark made upon the forehead or between the eyebrows with coloured earths, sandal-wood, &c., serving as an ornament or a sectarial distinction. Monier Williams s. v.
[15] The negative particle má coalesces with udakaih (the plural instrumental case of udaka) into modakaih, and modakaih (the single word) means “with sweetmeats.” The incident is related in Táránátha’s Geschichte des Buddhismus in Indien, uebersetzt von Schiefner, p. 74.
[16] So explained by Böhtlingk and Roth s. v. cp. Taranga 72 śl. 103.
[17] He afterwards learns to speak in the language of the Piśáchas, goblins, or ogres.
[18] Called also Kumára. This was no doubt indicated by the Kumára or boy, who opened the lotus.