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## CHAPTER IV.

### "Meghiya."

1. Thus have I heard. On a certain occasion the Blessed One dwelt at Calaka, on the Calaka mountain.

Now at that time the venerable Meghiya was the servitor of the Blessed One. And the venerable Meghiya went to where the Blessed One was and drawing near, he saluted the Blessed One and stationed himself respectfully apart, and while thus standing the venerable Meghiya said to the Blessed One: "I wish, Sire, to enter the village of Jantu to go on my rounds for alms."

"Very well, Meghiya, do as you think fit."

And the venerable Meghiya clothing himself in the forenoon and taking his alms-bowl and tunic entered the Jantu village for alms. And when he had gone his rounds and finished his meal, he went to the banks of the Kimikâla-river and as he wandered on foot from place to place along the banks of the river, he beheld an enchanting and delightful Grove of Mango-trees. And when he saw it, he exclaimed: "How beautiful, how lovely is this Mango Grove! Truly this is a fitting place for a scion of noble family to struggle and strive (after holiness). If the Blessed One consents, I will return to this Mango Grove and there struggle and strive (after holiness)."

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And the venerable Meghiya went to where the Blessed One was and drawing near, he saluted the Blessed One and sat down respectfully apart and while thus sitting, he said to the Blessed One: "In the forenoon, Sire, having put on my garments and taking my alms-bowl and tunic, I entered the Jantu village for alms, and when I had gone my rounds and finished my meal, I went to the banks of the Kimikâla-river and wandering on foot from place to place I beheld an enchanting and delightful Grove of Mango-trees and when I saw it, I exclaimed: 'How lovely, how beautiful is this Mango Grove! Surely this is a fitting place for a scion of noble family, to struggle and strive (after holiness)'. If the Blessed One will consent, I will return to this Mango Grove and struggle and strive (after holiness)."

"If, Sire, the Blessed One consents I will go to that Mango Grove and enter into the struggle."

When these words had been spoken, the Blessed One said to the venerable Meghiya: "Wait, for the present, Meghiya, we are alone now, at least till some other Bhikkhu arrives."

And a second time the venerable Meghiya spoke to the Blessed One, saying: "No further duties, Sire, have to be performed by the Blessed One, no further experience is needed, but I, Sire, have duties still to perform, and experience to gain. If, Sire, the Blessed One consents, I will go to that Mango Grove and enter upon the struggle."

A second time, the Blessed One said to the venerable Meghiya: "Wait a while, Meghiya, we are alone now, at least till some other Bhikkhu arrives."

A third time the venerable Meghiya said to the Blessed One: [As above. Transl.].

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"As to the struggle, Meghiya, in what terms shall I declare it to you? Do now, Meghiya, as you think best."

And the venerable Meghiya arose from his seat and saluted the Blessed One and passing round keeping his right side to him, he went to where the Mango Grove was, and drawing near he entered the Mango Grove and sat down during the heat of the day at the foot of a tree.

And while living in that Mango Grove, the venerable Meghiya was constantly assailed by three kinds of evil and unlawful thoughts, namely lustful thoughts, malicious thoughts, and cruel thoughts.

And the venerable Meghiya thought to himself: "How strange is it, how marvellous is it, that I, who through faith have abandoned my home for the homeless state, should be filled with these these evil and unlawful thoughts, namely, lustful thoughts, malicious thoughts, and cruel thoughts."

And the venerable Meghiya arose from his solitary communings and went to where the Blessed One was and having saluted the Blessed One, he sat down respectfully apart and while thus sitting he said to the Blessed One: "while living in that Mango Grove, Sire, I was assailed by three evil and unlawful thoughts, namely lustful thoughts, malicious thoughts and cruel thoughts and I thought how strange, how marvellous is it, that I who through faith have abandoned my home for the homeless state, should be assailed by these three evil and unlawful thoughts.

"For the immaturely released heart, O Meghiya, five conditions conduce to maturity. What are these five?

1°. In this world, Meghiya, a Bhikkhu should have a virtuous friend, a virtuous companion. For the immaturely p. 49 released heart, Meghiya, this is the first condition which conduces to maturity.

2°. Further, Meghiya, a Bhikkhu shonld be pious, should live a life of restraint according to the precepts, and be endued with right conduct, perceiving danger in the least of the sins, and adopting the moral precepts, should exercise himself therein, For the immaturely released heart, Meghiya, this is the second condition which conduces to maturity.

3°. Further, Meghiya, there should be discourses such as tend to the eradication of evil, to a beneficial expansion of the heart, to an utter weariness of the world, to the cessation of all desire, to tranquillity, to the higher knowledge, to supreme enlightenment, to Nirvana, that is, discourses on frugality, on contentment, solitude, exclusiveness, effort and exertion, piety, self-concentration, wisdom and emancipation as resulting from insight acquired by knowledge--by means of such discourses satisfaction is obtained, and trouble and difficulties overcome.

For the immaturely released heart, Meghiya, this is the third condition which conduces to maturity.

4°. Further, Meghiya, the Bhikkhu should live a life of effort and exertion, abandoning unlawful practises, he should practise what is lawful, he should be resolute, put forth his strength, not throwing down the burden in the practise of those things that are lawful.

For the immaturely released heart, Meghiya, this is the fourth condition which conduces to maturity.

5°. Further, Meghiya, the Bhikkhu should have wisdom, should be endowed with a knowledge of the 'rise and set' of things, of sublime penetration, and of that which leads to the complete cessation of sorrow.

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For the immaturely released heart, Meghiya, this is the fifth condition which conduces to maturity.

For the immaturely released heart, Meghiya, these are the five conditions which conduce to maturity.

Thus, Meghiya, when the Bhikkhu has provided himself with a virtuous friend, a virtuous companion, a virtuous associate, it is to be expected that he will become pious, that he will live a life of restraint according to the precepts and be endued with right conduct, and seeing danger in the least of the sins, will adopt the moral precepts and exercise himself therein; and those discourses which tend to the eradication of evil, to a beneficial expansion of the heart, to an utter weariness of the world, to the cessation of all desire, to tranquillity, to the higher knowledge, to supreme enlightenment, to Nirvana, namely, discourses on frugality, contentment, solitude, exclusiveness, effort and exertion, piety, self-concentration, wisdom and emancipation resulting from insight acquired by knowledge--by the means of such discourses satisfaction is obtained and trouble and difficulties overcome.

Thus the Bhikkhu with a virtuous friend, a virtuous companion, a virtuous associate will live a life of effort and exertion, and abandoning unlawful practises will practise what is lawful, he will be resolute, put forth his strength and not throw down the burden in the practise of what is lawful.

Thus the Bhikkhu with a virtuous friend, a virtuous companion, a virtuous associate, will become wise, will be endowed with a knowledge of the 'rise and set' of things, of sublime penetration, and of that which conduces to the complete cessation of sorrow.

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Moreover, Meghiya, the Bhikkhu who holds to these five conditions, must give special attention to four other conditions; in order to abandon lust he must dwell on the impurity (of the body), in order to forsake malice he must dwell on kindness, with a view to the excision of (evil) thoughts, he must practise meditation by (counting) inhalations and exhalations; for the removal of the pride which says 'I am', he must exercise himself in the consciousness of the impermanency of all things. By the consciousness of impermanence, the consciousness of non-egoity is established, and he who is conscious of non-egoity succeeds in the removal of the notion 'I am', and in this very existence attains to Nirvana."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"He who judges not aright these mean and subtle thoughts, Whereby the mind is puffed up and inflated, Such a one wanders in confusion from birth to birth. But the wise man, ardent and mindful who keeps such thoughts in subjection. He escapes from the thoughts which puff up and inflate the mind."

2. Thus have I heard. On a certain occasion the Blessed One dwelt at Kusinara, in the Upavattana, the Sâl forest of the Mallas.

Now at that time there lived, not far from the Blessed One, a great number of Bhikkhus in huts set up in the forest.

They were puffed up, proud, fickle, garrulous, loose in p. 52 their talk, thoughtless, without knowledge, unrestrained, scatter-brained and sensuous.

And the Blessed One beheld these Bhikkhus living in huts set up in the forest, puffed up, fickle, garrulous, loose in their talk, thoughtless, without knowledge, unrestrained, scatter-brained and sensuous.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"He who keeps not watch over his body, Who is under the spell of false doctrines, Who succumbs to sloth and torpor, Such a one passes into the power of the Tempter. But he who keeps watch over his mind, Whose sphere is right thoughts, Who sets ever before him right doctrine, Who knows the 'rise and set' of things, Who overcomes sloth and torpor, That Bhikkhu escapes from all states of punishment."

3. Thus have I heard. On a certain occasion, the Blessed One with a large gathering of the Brotherhood, was wandering about from place to place in the Kosala-country. Now at that time the Blessed One having left the road, went to the foot of a tree and sat down on the appointed seat.

And a certain herdsman approached the Blessed One, and drawing near, saluted the Blessed One and sat down apart and as the herdsman sat there, the Blessed One, instructed, animated, incited and gladdened him with righteous discourse.

And the herdsman, instructed, animated, incited and gladdened by the righteous discourse of the Blessed One p. 53 said: "May it please the Blessed One and the brethren to take their morrow's meal with me?"

And the Blessed One assented by his silence.

And the herdsman, perceiving that the Blessed One had assented, arose from his seat and saluted the Blessed One, and passing round keeping his right side to him, he departed. And the herdsman at the end of that night having caused to be prepared in his own house an abundance of gruel and butter-milk announced to the Blessed One that the time had come saying: "Sire, the time is come, the meal is ready."

And the Blessed One, robing himself in the forenoon and taking his alms-bowl and tunic, went, together with the Brotherhood, to where the herdsman's house was and when he arrived there, he sat down on the appointed seat.

And the herdsman with his own hands served and offered to the brethren, with the Buddha at their head, the gruel and the butter-milk. And when the Blessed One had finished his meal and withdrawn his hand from the bowl, the herdsman taking a low seat, sat down respectfully apart and while he was thus sitting, the Blessed One instructed, animated, incited and gladdened the herdsman with righteous discourse. And the Blessed One arose from his seat and departed. Not long after the departure of the Blessed One, a certain man, (in a feud) connected with a woman, took the life of the herdsman.

And a number of Bhikkhus went to where the Blessed One was and drawing near they saluted the Blessed One and sat down respectfully apart, and while thus sitting, they said to the Blessed One: "That herdsman it is said, Sire, who lately served and offered to the Fraternity with p. 54 the Buddha at their head, gruel and butter-milk, has been killed by a man, in connection with some quarrel about a woman. And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"Whatever an enemy may do to an enemy Or an angry man to an angry man, A mind intent on what is wrong, Works evil worse."1

4. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bambu Grove, in Kalandikanivapa.

Now at that time the venerable Sariputta and the venerable Moggalana the Great were living at the Kapotakandara monastery.

And the venerable Sariputta while sitting, with lately shaven hair, in the open air, on a moonlit night, fell into a trance.

And two Yakkhas, who were associates, came from the north country to the south country, to transact some business. And when these Yakkhas observed the venerable Sariputta, sitting in the open air, in the moonlit night, with lately shaven hair, the first Yakkha said to the second Yakkha: "It occurs to me, friend, to give this Samana a blow on the head." When these words had been spoken the second Yakkha said to his friend: "Enough, friend, do not strike the Samana. A renowned man, is this Samana, very powerful and mighty in magic."

A second time the first Yakkha said to the second Yakkha: "It occurs to me, friend, to give this Samana a blow on the head."

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A second time the second Yakkha replied: "Enough, friend, strike not the Samana. A renowned man is this Samana, very powerful and mighty in magic."

A third time the first Yakkha said to the second Yakkha: "It occurs to me, friend, to give this Samana a blow on the head."

And a third time the second Yakkha replied: "Enough, friend. A renowned man is this Samana, very powerful and mighty in magic."

And the first Yakkha, not heeding the second Yakkha, delivered a blow on the head of the venerable Sariputta; such a blow, moreover, as would fell an elephant 7 or 7½ cubits high or crush a huge mountain peak. And that Yakkha crying out, 'I burn, I burn', fell there and then, into the great Hell.

And the venerable Moggallana the Great beheld with his divinely clear vision, surpassing that of men, the blow delivered by the Yakkha on the head of the venerable Sariputta, and when he saw it, he went to where the venerable Sariputta was and drawing near, said to him: "I trust, brother, that you are at ease, that you are doing well, that there is no pain."

"I am at ease, brother Moggallana, and am doing well, but I feel a slight pain in my head."

"How strange is it, brother Sariputta! How marvellous is it, brother Sariputta! How great is the magical power, how great is the might of the venerable Sariputta!" Just now, brother Sariputta, a certain Yakkha delivered a blow on your head, and how great was that blow! With such a blow, indeed, one might fell an elephant 7 or 7½ cubits high and crush a huge mountain peak. And the venerable Sariputta says: 'I am at ease, friend Moggallana, p. 56 I am doing well, friend Moggallana, I feel only a slight pain in my head'."

"It is strange, brother Moggallana, it is wonderful, brother Moggallana--how great must be the magical power of the venerable Moggallana, that he saw a Yakkha at all. I did not see even a mud-sprite."

And the Blessed One with his divinely clear hearing, surpassing that of men, heard the conversation which took place between these two mighty heroes.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"He whose heart, like a rock unshaken stands, Who is passion free, not angry with the angry, He whose heart is thus trained, How shall pain come to such a one?"

5. Thus have I heard. On a certain occasion the Blessed One dwelt at Kosambi in the Ghosita monastery.

Now at that time the Blessed One was living surrounded by a crowd of monks and nuns, of male and female lay disciples, of kings and their ministers, as well as by heretical sects and their pupils, and he suffered annoyance and discomfort.

And this thought occurred to him: "Surrounded by a crowd of monks and nuns, of male and female votaries, of kings and their ministers, as well as by heretical sects and their pupils, I suffer annoyance and discomfort. What if I were to live alone, remote from the crowd?"

And the Blessed One robing himself in the forenoon and taking his alms-bowl and tunic, entered Kosambi for alms. Having perambulated Kosambi for alms, he returned from p. 57 his rounds and after finishing his meal, he himself put in order his sleeping place, and taking his alms-bowl and tunic, and without informing his servitor or giving notice to the Brethren, he departed, alone, without a companion, in the direction of Palileyyaka and wandering from place to place he reached Palileyyaka and took up his abode there.

And the Blessed One sojourned in the dense grove Rakkhilâ, in the vicinity of Palileyyaka, at the foot of the Bhadda Sâl tree.

Now a certain noble elephant lived there, who was much inconvenienced by a crowd of male and female elephants, young elephants and elephant calves. He had to feed on blades of grass with their tips broken off, and they ate the young branches which he himself had broken down. He had also to drink water that had been polluted and when he plunged (into the water) to cross over, the female elephants rubbed their bodies against him. In consequence of this crowd he was annoyed and lived ill at ease.

And this thought occurred to the noble elephant; "Surrounded by a crowd of male elephants and she elephants, young elephants and elephant calves, I have to feed on blades of grass with their tips broken off and they eat the young branches I myself have broken down. I have also to drink water that has been polluted and when I plunge (into the water) to cross over, the female elephants rub their bodies against me. In consequence of this crowd I am annoyed and live ill at ease. What if I were to live alone, remote from the crowd?"

And the noble elephant leaving the herd went to the deep groves of Rakkhita, in the vicinity of Palileyyaka, to the foot of the Bhadda Sâl tree, where the Blessed One p. 58 was. And when he arrived there, he removed the grass from the spot which the Blessed One occupied, and brought with his trunk drinking water for the Blessed One.

And as the Blessed One was rejoicing in the calm of solitude and isolation, this thought arose; "Formerly, I lived a life of annoyance and discomfort surrounded by monks and nuns etc. [as above. Transl.]. Now no longer surrounded by monks and nuns etc. [as above. Transl.]. I live in comfort and at ease."

And in the mind of the noble elephant this thought arose: "Formerly, I lived a life of annoyance and discomfort surrounded by male elephants and she elephants etc. [as above. Transl.]. Now no longer surrounded I live in comfort and at ease."

And the Blessed One, with reference to his own solitude, and perceiving what was passing in the mind of that noble elephant, breathed forth this solemn utterance:--

"The heart of the noble elephant (with tusks like plough-poles) Is at one with the heart of the Noble One For each delights in (the solitude of) the forest."

6. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the venerable Pindolabharadvâja was sitting, not far from the Blessed One in a cross-legged position, with body erect. He was a frequenter of forests, a recipient of alms, a weaver of clothes made of rags taken from a dust-heap, possessor of the three garments of a monk, content with little, satisfied, solitary, living apart p. 59 from men, strenuous and eager, a keeper of the Dhutangas 1, and addicted to lofty thoughts.

And the Blessed One beheld the venerable Pindolabharadvâja, sitting not far off, in a cross-legged position, with body erect, a frequenter of forests, a recipient of alms, a wearer of clothes made of rags taken from a dust-heap, possessor of the three garments of a monk, content with little, satisfied, solitary, living apart from men, strenuous and eager, a keeper of the Dhutangas, and addicted to lofty thoughts.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"To speak no ill, to injure not, To be restrained according to the precepts, To be temperate in food, To sleep secluded, To dwell on lofty thoughts, This is the law of the Buddha."

7. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the venerable Sariputta was sitting, not far from the Blessed One, in a cross-legged position, with body erect, desiring little, content, a lover of solitude, living apart, strenuous and eager, and addicted to lofty thoughts.

And the Blessed One beheld the venerable Sariputta, sitting not far off, in a cross-legged position, with body erect, desiring little, content, a lover of solitude, living apart, p. 60 strenuous and eager and addicted to lofty thoughts. And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"The silent monk who dwells on lofty thoughts, Who rejoices little, Who is trained in the ways of silence; To such a one, ever tranquil and mindful, Sorrow comes not."

8. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the Blessed One was held in reverence, honoured, respected and esteemed, and was a recipient of the requisites of a monk of the Order, such as robes, alms, pallet, and medicines in case of sickness. The Brethren were also held in reverence, honoured, respected and esteemed and were recipients of the requisites of a monk, such as, robes, alms, pallet and medicines in case of sickness.

The wandering monks of the heretical sects were not held in reverence, etc. [as above. Transl.] and were not recipients of the requisites, [as above. Transl.]. And these wandering monks of the heretical sects could not endure the honour extended to the Blessed One and the Brethren, and they went to where the wandering nun Sundari was and drawing near they said to the wandering nun Sundari: "Is it in your power, Sister, to do something for your relatives?"

What am I to do, Sirs, what is it in my power to do? I am ready to sacrifice my life for my relatives."

"Then go at once, Sister, to the Jetavana."

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"Be it so, Sirs," said Sundari the wandering nun in assent to these wandering monks of the heretical sects, and she went at once to the Jetavana.

And since these wandering monks of the heretical party knew that many people living in the Jetavana 1 would have an opportunity of seeing the sudden arrival there of Sundari, the wandering nun, (they went there themselves) and (secretly) depriving her of life, threw her into a ruined well in the Jetavana. And they went to where the King Posenadi Kosala was, and drawing near they said to the King Posenadi Kosala; "great King, the wandering nun Sundari has disappeared."

"Where then do you suspect she is?"

"In the Jetavana, great King."

"Then search the Jetavana."

And those wandering monks of the heretical party searched in the Jetavana, and taking (the body) out of the ruined well into which it had been thrown, they placed it on a litter and brought it into Savatthi by the carriage road, and when they reached the place where the four roads meet, they caused a murmur amongst the people, by calling out: "Behold, Sirs, the work of the Sakya sons, shameless are these Sakya sons, impious, wicked, liars and depraved! They profess to be religious, pious, holy, truth speaking, virtuous and good men! There is nothing of the Samana in them, there is nothing of the Brahmana in them. There is no meaning in their Samana-ship, there is no meaning in their Brahmana-ship. Where is their Samana-ship, where is their Brahmana-ship? For how would a man who fulfils the duty of a man, deprive a woman of her life?" And the p. 62 people of Savatthi, whenever they saw the Bhikkhus, reviled, abused, annoyed and worried them by using harsh and improper language, calling out: "Shameless are the Sakya sons, impious, wicked, liars and depraved!"

And a great number of Bhikkhus, having robed themselves in the forenoon, and taking their alms-bowls and tunics entered Savatthi for alms. And when they had gone their rounds in Savatthi and returned from receiving alms and finished their meal, they went to where the Blessed One was, and drawing near they saluted the Blessed One and sat down apart; and while thus sitting these Bhikkhus said to the Blessed One: "Whenever the people of Savatthi see the Bhikkhus, they revile, abuse, annoy and worry the Bhikkhus, by using harsh language and calling out; "Shameless are these Sakya sons, etc. [as above. Transl.].

"This uproar, O Bhikkhus, will not last long, it will last for seven days and at the end of the seventh day, it will subside. Therefore, O Bhikkhus, reprove those men of Savatthi, who, when they see you, revile, abuse etc. [as above. Transl.], with these verses:

"The liar goes to hell, also he who having done an action, says 'I have not done it'; Hereafter there will be no distinction between them, In another existence they will be men of base conduct."

And these Bhikkhus having learnt by heart these verses in the presence of the Blessed One, reproved the men of Savatthi who reviled them with the above verses [abbreviation. Transl.].

And the people said to themselves: "These Samanas, p. 63 these Sakya sons are unreasonable, we will have no more to do with these Sakya sons."

Thus the uproar did not last long, for seven days only did it last, and at the end of the seventh day it subsided.

And a number of Bhikkhus went to where the Blessed One was and drawing near, they saluted the Blessed One and sat down apart, and while thus sitting, they said to the Blessed One: "It is strange, Sire, it is marvellous, Sire! How well spoken were those words of the Blessed One: 'This uproar will not last long, for seven days will it last, at the end of the seventh day it will subside'. The uproar, Sire, has ceased."

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"The unrestrained pierce others with their words, As one elephant pierces another elephant in battle. When the Bhikkhu, of uncorrupted heart, Hears the utterance of harsh words, He bears them with resignation."

9. Thus have I heard. On a certain occasion the Blessed One dwelt at Râjagaha, in the Bamboo Grove, in Kalandikanivâpa.

And there arose in the mind of the venerable Upasena, the son of Vanganta, this reflection, as he passed his days in solitude and seclusion: "How great is my gain, how great to me the advantage, that I have as Master, the Supreme Buddha, that I, under the discipline of the Doctrine so well taught, have abandoned my house for the homeless state, that I have, as holy companions, righteous and pious men, that I have fulfilled the precepts, that I am steadfast, tranquil in mind, an Arahat who has destroyed p. 64 the sins, great in power, mighty in strength! Blessed to me is life, blessed is death!"

And the Blessed One grasping with his own mind the thoughts that were in the mind of the venerable Upasena, the son of Vanganta, in this connection, on that occasion, breathed forth this solemn utterance:--

"He whom life torments not, Who sorrows not at the approach of death, If such a one is resolute and has seen Nirvana, In the midst of grief, he is griefless. The tranquil minded Bhikkhu, who has uprooted the thirst for existence, By him the succession of births is ended, He is reborn no more!"

10. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

Now at that time the venerable Sariputta was sitting, not far from the Blessed One, in a cross-legged position, with body erect, contemplating his own state of tranquillity.

And the Blessed One beheld the venerable Sariputta sitting, not far off, in a cross-legged position, with body erect, contemplating his own state of tranquillity.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:--

"The Bhikkhu whose mind is wholly calm, Who has severed that which leads to a desire for existence, By him the succession of births has been ended, He is released from the bonds of the Wicked One."

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### Footnotes

p. 54

1 Vide: Buddhism. Rhys Davids. p. 129.

p. 59

1 Thirteen ascetic practises.

p. 61

1 "This passage seems to be very corrupt." Paul Steinthal. Ed. of Text.