15. 'May he be a king's family-priest in the possession of evil-charming mantras and the like, may he also be treated with distinction by his king, whosoever he be who took thy lotus-stalks!' The sixth brother said: 16. 'May he who has been eager to possess thy lotus-stalks rather than thy virtues, be a famous teacher well-versed in the Veda and largely enjoy the worship of an ascetic from the people crowding together to see him!' The friend spoke: 17. 'May he who could not subdue his greediness for thy lotus-stalks obtain from the part of the king an excellent village endowed with the four plenties (abounding in population, corn, wood and water)[145], and may he die without having subdued his passions!' [145] The said four plenties are thus explained in the commentary on the Pâli _G_âtaka, which proves here of essential help, since _k_atu_hs_atam of the Sanskrit text is a wrong Sanskritisation of Pâli _k_atussada_m_, and does not suit the context. The male-servant said: 18. 'May he be the head of a village, cheerfully living with his comrades, exhilarated by the dances and chants of women, and never meet with harm from the king's side, he who destroyed his own interest for the sake of those lotus-stalks!' The sister said: 19. 'May that person[146] who ventured to take the lotus-stalks of such a being as you, be a woman of resplendent beauty and figure, may a king make her his wife and put her at the head of his zenana of a thousand females!' [146] Both the Sanskrit and the Pâli redaction have here the masculine pron. demonstr. The fault must be a very ancient one. In the imprecation of the female servant the grammatical gender is respected by _S_ûra, not so in the _G_âtaka. The maid-servant said: 20. 'May she much delight in eating sweetmeats alone stealthily, disregarding the pious, and be greatly rejoiced when she gets a dainty dish, she who set her heart on thy lotus-stalks, not on thy righteousness!' Now three inhabitants of the forest had also come to that place to hear the preaching of the Law, namely a Yaksha, an elephant, and a monkey. They had heard the conversation and were overcome with the utmost shame and confusion. Among them, the Yaksha attested his innocence, uttering in their presence this solemn protestation: 21. 'May he who failed against thee for the sake of the lotus-stalks, have his residence in the Great Monastery, entrusted with the charge of the reparations in (the town of) Ka_k_aṅgalâ, and make one window every day![147]' [147] This imprecation alludes to the story of a certain devaputra, who in the time of the Buddha Kâ_s_yapa dwelt in the said monastery and was obliged to do the labour imposed on him, whereby he suffered much. A brief account of that tale is given in the commentary on the Pâli _G_âtaka, where the speaker of this stanza is called a Devatâ, not a Yaksha. The elephant spoke: