The two persons having gone to the palace, and [the Minister] having decorated the gardener with the royal insignia (ābaraṇa), while he was on the Lion throne all the Chiefs make obeisance.[2] The Adikārama does not make obeisance.
Regarding this matter the King thought he must tell him a parable. Having thought so, and having called the Adikārama, he said, “In the midst of the forest there are many kinds of trees. Having cut a tree of good race out of them, and shaved [the bark off] it, and planed it, and done carving work, they take it as a log for a travellers’ shed (ambalama). Taking it [there], after they have built the travellers’ shed, do both persons possessing lineage and persons of no lineage stay in the travellers’ shed?”[3] he asked.
When he asked, the Adikārama said, “All persons stay in the travellers’ shed.”
After that, the King said, “[There is] service for persons possessing the Adikārama lineage, service for persons of no lineage, service for [all in] the world.”[4]
After that, the Adikārama from that day made obeisance to the King.
Well then, the King remained exercising the sovereignty quite virtuously (hondinma), without injustice.
North-western Province.
In The Orientalist, vol. ii, p. 55, a similar story is given, as related to Mr. K. J. Pohath by a Buddhist monk. According to it, the King visited the garden alone, pretending to steal Kaekiri fruits, and was shot by the gardener. When he was dead the gardener reported the matter to the Adikār, who got the King buried secretly, and proclaimed the gardener King. Some poor people whose lands the Adikār had seized complained to the new King, who held an enquiry, and gave judgment in their favour, remarking, “Adikār, even though it should so happen that I might be obliged to go back to the Kaekiri garden, I cannot say that the lands in dispute belong to you.”