When the king heard these words, he commanded the brahmans to be sent for, learned in the veda's and skilled in the interpretation of ,castra's. And Maya standing before them, spoke to the brahmans and said: "I have seen a dream, expound the meaning thereof to me." And the brahmans spoke: ,,Relate, o queen, what dream thou hast seen; after hearing it, we may understand it. " Then the queen answered: "Like unto snow and silver, exceeding the glory of sun and moon, with stately pace and well-built, with six tusks and noble, his limbs as firm as diamond and full of beauty, a splendid elephant has entered my womb. Reveal to me the meaning of this."

On hearing these words, the brahmans spake as follows: "Behold, a great joy shall befall thee, it brings no misfortune to your race. A son shall be born unto thee, his body adorned with tokens, worthy descendant of the royal race, a noble ruler of the world. When he forsakes love, royal power and palace and without giving any more thought to them wanders forth in pity for the whole world, he will become a Buddha to be honored bv the three worlds and he will make glad the universe with the marvellous nectar of immortality". (57: 5).

Left on the scene are the brahmans explaining the dream; one sits on a chair under a tree, a second kneels a bit more to the right, resting his hands in front of him on the ground. In the lefthand corner some attendants, sitting and standing. The pendapa is separated from the seated brahman by an incense-burner; within, both king and queen are seated; below the dais on which the thrones are placed, some four other attendants sit on the ground, their faces turned towards the kneeling brahman. On the right of the pendapa a female servant kneels with a folded tray on a bench, beneath which is a box, and behind that more of the royal suite are sitting; there are two ordinary servants with umbrella and sinte-leaf, the rest is the armed guard. In the background on the left is a tree and on the right we see the upper part of a palace.

The interpretation of the dream is also to be found on a couple of reliefs at Gandhara, where king and queen as here are on the right sitting next each other and opposite on the left a brahman. Another version shews the king between an old and a young ascetic and gives the explanation of the dream to the rsi Asita who rightly ought not to appear until after the birth of the Bodhisattva a) At Barabudur there was no cause for such confusion; according to the text, we now have the interpreters of the dream before us and presently on No. 31 Asita will appear on the scene.