3. 'The sky makes thee a resting-place for thy feet, as if it were the earth, O thou being with lotus-like feet; thou shinest far and wide, bearing the lustre of the sun, so to speak. Who art thou, whose form is a delight to the eyes?' The Bodhisattva replied: 4. 'Know me, O king, one of those Devarshis who attained Brahma's world, having by the power of their mind's strong and assiduous attachment to religion vanquished love and hatred[202], those two proud foes, like two haughty chiefs of a hostile army in battle.' [202] Love, viz. sensual love and covetousness, and hatred (with anger) are the two great divisions of vyasanâni (vices, evil habits), not only with Buddhists. See, for instance, Manu VII, 45 foll. After these words the king offered him the hospitable reception due to a worthy guest, water to wash his feet and the arghya-water[203], accompanying this act (of homage) with kind words of welcome and the like. Then, casting admiring looks at his face, he said: 'Very wonderful, O Great _Ri_shi, is thy figure. Indeed, thy power is supernatural. [203] The arghya is the name of a worshipful offering of water to a worthy guest, given with the other ceremonial marks of hospitality: vish_t_ara, padya, madhuparka. 5. 'Without clinging to the walls of a building, thou walkest in the sky as easily as on earth. Tell me, O thou whose brightness has the lustre of a flash of lightning, how didst thou obtain this supernatural power?' The Bodhisattva spoke: 6. 'Such superhuman power is the result, O king, of meditation (dhyâna), spotless good conduct (_s_îla), and an excellent restraint of the senses, which I have so practised in other existences that they became essential elements of my nature.' The king said: 'Does there exist in earnest anything like a world hereafter?' The Brahman[204] said: 'Verily, Your Majesty, there is a world hereafter.' The king said: 'But, my dear sir, how should I too be able to believe so?' The Bodhisattva said: 'This is a tangible truth, Your Majesty, which may be proved by reasoning with the ordinary modes of proof (pramâ_n_a): perception by the senses and the rest[205]. It is exemplified by the declarations of reliable persons, and may be tested by the method of accurate examination. Do but consider this: [204] The inhabitants of Brahma's world are called Brahmans. [205] The others are inference and analogy; for it is unlikely that the Brahman would think of persuading a disbeliever by means of the fourth mode of proof, revelation. 7. 'The heaven, with its ornament of sun, moon and stars, and the many-shaped variety of animals, are the world hereafter in a concrete and visible form. Let not thy mind be benumbed by scepticism so as not to perceive this truth.