Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

Khuddakanikāye

In the Khuddaka Nikāya

Jātakapāḷi

The Jātaka Pāli

(Dutiyo bhāgo)

(The Second Part)

17. Cattālīsanipāto

17. The Book of the Forties

521. Tesakuṇajātakaṃ (1)

521. The Tesakuṇa Jātaka (1)

1.

1.

‘‘Vessantaraṃ [Pg.1] taṃ pucchāmi, sakuṇa bhaddamatthu te;

Rajjaṃ kāretukāmena, kiṃ su kiccaṃ kataṃ varaṃ’’.

“I ask you, Vessantara, O bird, may good fortune be yours. By one desiring to rule, what is the most excellent deed to be done?”

2.

2.

‘‘Cirassaṃ vata maṃ tāto, kaṃso bārāṇasiggaho;

Pamatto appamattaṃ maṃ, pitā puttaṃ acodayi.

“Indeed, after a long time, my father Kaṃsa, Lord of Bārāṇasī, though heedless, has questioned me, his son, who am heedful.”

3.

3.

‘‘Paṭhameneva vitathaṃ, kodhaṃ hāsaṃ nivāraye;

Tato kiccāni kāreyya, taṃ vataṃ āhu khattiya.

“First, one should restrain falsehood, anger, and frivolity; then one should perform one's duties. That, O noble, they call the practice.”

4.

4.

‘‘Yaṃ tvaṃ tāta tapokammaṃ, pubbe katamasaṃsayaṃ;

Ratto duṭṭho ca yaṃ kayirā, na taṃ kayirā tato puna.

“Dear father, whatever deed you might do when impassioned or hateful, you would surely regret it later. Do not do such a deed again.”

5.

5.

‘‘Khattiyassa pamattassa, raṭṭhasmiṃ raṭṭhavaḍḍhana;

Sabbe bhogā vinassanti, rañño taṃ vuccate aghaṃ.

“O prosperer of the kingdom, when a noble is heedless, all wealth in the kingdom is destroyed; that is called the king's misfortune.”

6.

6.

‘‘Sirī tāta alakkhī ca, pucchitā etadabravuṃ;

Uṭṭhāna vīriye pose, ramāhaṃ anusūyake.

“Dear father, Sirī and Alakkhī, the goddesses of fortune and misfortune, when asked, said this. Sirī spoke: ‘I delight in a person who is energetic, persevering, and free from envy.’”

7.

7.

‘‘Usūyake [Pg.2] duhadaye, purise kammadussake;

Kālakaṇṇī mahārāja, ramati cakkabhañjanī.

“In an envious, malevolent person, one who spoils good deeds, Kālakaṇṇī, the wheel-breaker, delights, O great king.”

8.

8.

‘‘So tvaṃ sabbesu suhadayo, sabbesaṃ rakkhito bhava;

Alakkhiṃ nuda mahārāja, lakkhyā bhava nivesanaṃ.

“Therefore, be kind-hearted towards all, be a protector of all. Drive away Misfortune, O great king, and be an abode for Fortune.”

9.

9.

‘‘Sa lakkhīdhitisampanno, puriso hi mahaggato;

Amittānaṃ kāsipati, mūlaṃ aggañca chindati.

“Indeed, that man endowed with fortune and steadfastness is one of high attainment; O lord of Kāsi, he cuts off his enemies, root and branch.”

10.

10.

‘‘Sakkopi hi bhūtapati, uṭṭhāne nappamajjati;

Sa kalyāṇe dhitiṃ katvā, uṭṭhāne kurute mano.

“Even Sakka, the lord of beings, is not heedless in exertion; having resolved on what is good, he sets his mind on exertion.”

11.

11.

‘‘Gandhabbā pitaro devā, sājīvā honti tādino;

Uṭṭhāhato appamajjato, anutiṭṭhanti devatā.

“The Gandharvas, the Ancestors, and the devas associate with such a one; the deities watch over the one who is energetic and heedful.”

12.

12.

‘‘So appamatto akkuddho, tāta kiccāni kāraya;

Vāyamassu ca kiccesu, nālaso vindate sukhaṃ.

“Therefore, be heedful and free from anger, dear father, and attend to your duties. Strive in your tasks, for the lazy do not find happiness.”

13.

13.

‘‘Tattheva te vattapadā, esāva anusāsanī;

Alaṃ mitte sukhāpetuṃ, amittānaṃ dukhāya ca’’.

“Therein lie the principles of conduct for you; this is the instruction. It is sufficient to bring happiness to friends and suffering to enemies.”

14.

14.

‘‘Sakkhisi tvaṃ kuṇḍalini, maññasi khattabandhuni ;

Rajjaṃ kāretukāmena, kiṃ su kiccaṃ kataṃ varaṃ’’.

“Are you able, O Kuṇḍalinī, do you understand, O kinswoman of nobles? By one who wishes to rule, what is the most excellent deed to be done?”

15.

15.

‘‘Dveva tāta padakāni, yattha sabbaṃ patiṭṭhitaṃ;

Aladdhassa ca yo lābho, laddhassa cānurakkhaṇā.

“Dear father, there are just two foundations upon which everything is established: the acquisition of what has not been gained, and the protection of what has been gained.”

16.

16.

‘‘Amacce tāta jānāhi, dhīre atthassa kovide;

Anakkhā kitave tāta, asoṇḍe avināsake.

“Dear father, know your ministers: that they be wise, skilled in affairs, not slanderers or cheats, dear father, not dissolute, and not destructive.”

17.

17.

‘‘Yo ca taṃ tāta rakkheyya, dhanaṃ yañceva te siyā;

Sūtova rathaṃ saṅgaṇhe, so te kiccāni kāraye.

“Dear father, whoever would guard your wealth, just as a charioteer manages a chariot, you should appoint him to carry out your affairs.”

18.

18.

‘‘Susaṅgahitantajano, sayaṃ vittaṃ avekkhiya;

Nidhiñca iṇadānañca, na kare parapattiyā.

“Having well-supported one's retinue and personally overseen one's wealth, one should not make deposits or give loans by relying on another's word.”

19.

19.

‘‘Sayaṃ [Pg.3] āyaṃ vayaṃ jaññā, sayaṃ jaññā katākataṃ;

Niggaṇhe niggahārahaṃ, paggaṇhe paggahārahaṃ.

“You yourself should know your income and expenditure; you yourself should know what has been done and what has not. Restrain one who deserves restraint, and support one who deserves support.”

20.

20.

‘‘Sayaṃ jānapadaṃ atthaṃ, anusāsa rathesabha;

Mā te adhammikā yuttā, dhanaṃ raṭṭhañca nāsayuṃ.

“You yourself should administer the welfare of the country, O bull among charioteers. Let not your unrighteous officials destroy your wealth and your kingdom.”

21.

21.

‘‘Mā ca vegena kiccāni, karosi kārayesi vā;

Vegasā hi kataṃ kammaṃ, mando pacchānutappati.

“Do not perform your duties with haste, nor have them so performed; for a deed done with haste is later regretted by the fool.”

22.

22.

‘‘Mā te adhisare muñca, subāḷhamadhikodhitaṃ ;

Kodhasā hi bahū phītā, kulā akulataṃ gatā.

“Do not unleash your very fierce and excessive anger in a dispute; for through anger many prosperous families have come to ruin.”

23.

23.

‘‘Mā tāta issaromhīti, anatthāya patārayi;

Itthīnaṃ purisānañca, mā te āsi dukhudrayo.

“Dear father, do not, thinking ‘I am the master,’ bring about ruin. May you not be a source of suffering for women and men.”

24.

24.

‘‘Apetalomahaṃsassa, rañño kāmānusārino;

Sabbe bhogā vinassanti, rañño taṃ vuccate aghaṃ.

“Of a king who is devoid of awe and follows his desires, all his wealth is destroyed; this is called the king's misfortune.”

25.

25.

‘‘Tattheva te vattapadā, esāva anusāsanī;

Dakkhassudāni puññakaro, asoṇḍo avināsako;

Sīlavāssu mahārāja, dussīlo vinipātiko’’.

“Therein lie the principles of conduct for you; this is the instruction. Be diligent now, a doer of merit, not dissolute, not destructive. Be virtuous, O great king; for one without virtue is headed for downfall.”

26.

26.

‘‘Apucchimha kosiyagottaṃ, kuṇḍaliniṃ tatheva ca;

Tvaṃ dāni vadehi jambuka, balānaṃ balamuttamaṃ’’.

“We have asked Kosiyagotta, and Kuṇḍalinī as well. Now you, Jambu, tell me of the highest strength among strengths.”

27.

27.

‘‘Balaṃ pañcavidhaṃ loke, purisasmiṃ mahaggate;

Tattha bāhubalaṃ nāma, carimaṃ vuccate balaṃ.

“In this world, there are five kinds of strength in a person of high attainment; among them, the strength of arms is said to be the last.”

28.

28.

‘‘Bhogabalañca dīghāvu, dutiyaṃ vuccate balaṃ;

Amaccabalañca dīghāvu, tatiyaṃ vuccate balaṃ.

“The strength of wealth, O long-lived one, is called the second strength; and the strength of ministers, O long-lived one, is called the third strength.”

29.

29.

‘‘Abhijaccabalaṃ ceva, taṃ catutthaṃ asaṃsayaṃ;

Yāni cetāni sabbāni, adhigaṇhāti paṇḍito.

“And the strength of high birth, that is the fourth, without a doubt. Yet a wise person surpasses all of these.”

30.

30.

‘‘Taṃ balānaṃ balaṃ seṭṭhaṃ, aggaṃ paññābaṃ balaṃ ;

Paññābalenupatthaddho, atthaṃ vindati paṇḍito.

“The strength of wisdom is the best of strengths, the highest strength of all. Supported by the strength of wisdom, the wise person finds success.”

31.

31.

‘‘Api [Pg.4] ce labhati mando, phītaṃ dharaṇimuttamaṃ;

Akāmassa pasayhaṃ vā, añño taṃ paṭipajjati.

“Even if a fool obtains a prosperous and excellent land, another takes possession of it from him, against his will or by force.”

32.

32.

‘‘Abhijātopi ce hoti, rajjaṃ laddhāna khattiyo;

Duppañño hi kāsipati, sabbenapi na jīvati.

“Even if a noble is of high birth and has obtained a kingdom, if he is foolish, O lord of Kāsi, he cannot survive even with all that.”

33.

33.

‘‘Paññāva sutaṃ vinicchinī, paññā kitti silokavaḍḍhanī ;

Paññāsahito naro idha, api dukkhe sukhāni vindati.

“Wisdom itself discerns what is learned; wisdom increases fame and renown. Here in this world, a person with wisdom finds happiness even amid suffering.”

34.

34.

‘‘Paññañca kho asussūsaṃ, na koci adhigacchati;

Bahussutaṃ anāgamma, dhammaṭṭhaṃ avinibbhujaṃ.

“Indeed, no one attains wisdom who is unwilling to listen, who fails to approach the very learned, and who does not discern what is right in principle.”

35.

35.

‘‘Yo ca dhammavibhaṅgaññū, kāluṭṭhāyī matandito;

Anuṭṭhahati kālena, kammaphalaṃ tassa ijjhati.

For the wise one who understands the analysis of the Dhamma, is diligent and unwearied, and strives at the proper time, the fruit of his kamma is accomplished.

36.

36.

‘‘Anāyatana sīlassa, anāyatana sevino;

Na nibbindiyakārissa, sammadattho vipaccati.

For one of immoral conduct, who associates with the immoral, and who acts with weariness, the true benefit does not mature.

37.

37.

‘‘Ajjhattañca payuttassa, tathāyatanasevino;

Anibbindiyakārissa, sammadattho vipaccati.

For one who is internally diligent, who associates with the virtuous, and who acts without weariness, the true benefit matures.

38.

38.

‘‘Yogappayogasaṅkhātaṃ, sambhatassānurakkhaṇaṃ;

Tāni tvaṃ tāta sevassu, mā akammāya randhayi;

Akammunā hi dummedho, naḷāgāraṃva sīdati’’.

That which is known as proper application and exertion, and the protection of what has been accumulated—these two, O father, you should attend to. Do not bring about ruin through improper action. For by improper action, the foolish one perishes, just as a dilapidated reed house collapses.

39.

39.

‘‘Dhammaṃ cara mahārāja, mātāpitūsu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards your parents, O khattiya. Having practiced the Dhamma in this world, O king, you will go to heaven.

40.

40.

‘‘Dhammaṃ cara mahārāja, puttadāresu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards your children and wives, O khattiya. Having practiced the Dhamma in this world, O king, you will go to heaven.

41.

41.

‘‘Dhammaṃ cara mahārāja, mittāmaccesu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards friends and ministers, O khattiya. Having practiced the Dhamma in this world, O king, you will go to heaven.

42.

42.

‘‘Dhammaṃ cara mahārāja, vāhanesu balesu ca;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards your vehicles and troops. Having practiced the Dhamma in this world, O king, you will go to heaven.

43.

43.

‘‘Dhammaṃ [Pg.5] cara mahārāja, gāmesu nigamesu ca…pe….

Practice the Dhamma, O great king, in villages and towns… and so on.

44.

44.

‘‘Dhammaṃ cara mahārāja, raṭṭhesu janapadesu ca…pe….

Practice the Dhamma, O great king, in kingdoms and provinces… and so on.

45.

45.

‘‘Dhammaṃ cara mahārāja, samaṇa brāhmaṇesu ca…pe….

Practice the Dhamma, O great king, towards ascetics and brahmins… and so on.

46.

46.

‘‘Dhammaṃ cara mahārāja, migapakkhīsu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards beasts and birds, O khattiya. Having practiced the Dhamma in this world, O king, you will go to heaven.

47.

47.

‘‘Dhammaṃ cara mahārāja, dhammo ciṇṇo sukhāvaho ;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, for the practiced Dhamma brings happiness. Having practiced the Dhamma in this world, O king, you will go to heaven.

48.

48.

‘‘Dhammaṃ cara mahārāja, saindā devā sabrahmakā;

Suciṇṇena divaṃ pattā, mā dhammaṃ rāja pāmado.

Practice the Dhamma, O great king. The devas with Indra, together with the Brahmās, attained the celestial realm through good practice. O king, be not heedless of the Dhamma.

49.

49.

‘‘Tattheva te vattapadā, esāva anusāsanī;

Sappaññasevī kalyāṇī, samattaṃ sāma taṃ vidū’’ti.

Therein are the principles of conduct for you; this is the instruction. Associating with the wise, being virtuous, may you yourself understand this completely.

Tesakuṇajātakaṃ paṭhamaṃ.

The Tesakuṇa Jātaka, the first, is concluded.

522. Sarabhaṅgajātakaṃ (2)

522. The Sarabhaṅga Jātaka (2)

50.

50.

‘‘Alaṅkatā kuṇḍalino suvatthā, veḷuriyamuttātharukhaggabandhā ;

Rathesabhā tiṭṭhatha ke nu tumhe, kathaṃ vo jānanti manussaloke’’.

Adorned, wearing earrings, well-dressed, with swords whose hilts are set with beryl and pearls, you stand, O lords among chariot-warriors. Who then are you? How are you known in the world of humans?

51.

51.

‘‘Ahamaṭṭhako bhīmaratho panāyaṃ, kāliṅgarājā pana uggatoyaṃ ;

Susaññatānaṃ isīnaṃ dassanāya, idhāgatā pucchitāyemha pañhe’’.

I am Aṭṭhaka, and this is Bhīmaratha; and this is Uggata, the king of Kāliṅga. We have come here for the sight of the well-restrained sages, and to ask questions.

52.

52.

‘‘Vehāyasaṃ [Pg.6] tiṭṭhasi antalikkhe, pathaddhuno pannaraseva cando;

Pucchāmi taṃ yakkha mahānubhāva, kathaṃ taṃ jānanti manussaloke’’.

You stand in the sky, in mid-air, like the moon on the fifteenth day upon its course. I ask you, O yakkha of great power, how are you known in the world of humans?

53.

53.

‘‘Yamāhu devesu sujampatīti, maghavāti taṃ āhu manussaloke;

Sa devarājā idamajja patto, susaññatānaṃ isīnaṃ dassanāya’’.

He whom they call Sujampati among the devas, they call Maghavā in the world of humans. That king of devas has arrived here today for the sight of the well-restrained sages.

54.

54.

‘‘Dūre sutā no isayo samāgatā, mahiddhikā iddhiguṇūpapannā;

Vandāmi te ayire pasannacitto, ye jīvalokettha manussaseṭṭhā’’.

From afar we have heard that sages have assembled, of great psychic power, endowed with the qualities of iddhi. With a serene mind, I pay homage to those noble ones, who are the best among humans here in this world of the living.

55.

55.

Gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchati mālutena;

Ito paṭikkamma sahassanetta, gandho isīnaṃ asuci devarāja’’.

The scent of the long-ordained sages, issuing from their bodies, is carried by the wind. Withdraw from here, O Thousand-Eyed One; the scent of the sages is impure, O King of Devas.

56.

56.

‘‘Gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchatu mālutena;

Vicitrapupphaṃ surabhiṃva mālaṃ, gandhañca etaṃ pāṭikaṅkhāma bhante;

Na hettha devā paṭikkūlasaññino’’.

Let the scent of the long-ordained sages, issuing from their bodies, be carried by the wind. Like a fragrant garland of varied flowers, we desire this very scent, venerable sirs. For in this, the devas have no perception of repulsion.

57.

57.

‘‘Purindado bhūtapatī yasassī, devānamindo sakko maghavā sujampati;

Sa devarājā asuragaṇappamaddano, okāsamākaṅkhati pañha pucchituṃ.

Purindada, lord of beings, the renowned, Indra of the devas, Sakka, Maghavā, Sujampati; that king of devas, crusher of the asura hosts, desires an opportunity to ask a question.

58.

58.

‘‘Ko nevimesaṃ idha paṇḍitānaṃ, pañhe puṭṭho nipuṇe byākarissati;

Tiṇṇañca raññaṃ manujādhipānaṃ, devānamindassa ca vāsavassa’’.

Who indeed among these wise ones here, when asked subtle questions, will be able to answer them—the questions of the three kings, lords of men, and of Vāsava, the Indra of the devas?

59.

59.

‘‘Ayaṃ [Pg.7] isi sarabhaṅgo tapassī, yato jāto virato methunasmā;

Āceraputto suvinītarūpo, so nesaṃ pañhāni viyākarissati’’.

This sage, Sarabhaṅga, is an ascetic; from the time of his birth he has abstained from sexual intercourse. He is the son of the royal chaplain, of a well-disciplined nature. He will answer their questions.

60.

60.

‘‘Koṇḍañña pañhāni viyākarohi, yācanti taṃ isayo sādhurūpā;

Koṇḍañña eso manujesu dhammo, yaṃ vuddha māgacchati esa bhāro’’.

Koṇḍañña, please answer the questions; the virtuous sages entreat you. Koṇḍañña, this is the way among humans: this burden falls upon the wise.

61.

61.

‘‘Katāvakāsā pucchantu bhonto, yaṃ kiñci pañhaṃ manasābhipatthitaṃ;

Ahañhi taṃ taṃ vo viyākarissaṃ, ñatvā sayaṃ lokamimaṃ parañca’’.

Having been granted the opportunity, let the venerable ones ask whatever question they have conceived in their minds. For I will explain that very thing to you, having myself known this world and the next.

62.

62.

‘‘Tato ca maghavā sakko, atthadassī purindado;

Apucchi paṭhamaṃ pañhaṃ, yañcāsi abhipatthitaṃ’’.

Then Maghavā Sakka, the seer of the goal, Purindada, asked the first question, the one he had longed to ask.

63.

63.

‘‘Kiṃ sū vadhitvā na kadāci socati, kissappahānaṃ isayo vaṇṇayanti;

Kassīdha vuttaṃ pharusaṃ khametha, akkhāhi me koṇḍañña etamatthaṃ’’.

Having slain what does one never grieve? The abandonment of what do the sages praise? Whose harsh speech should one endure in this world? Explain this matter to me, Koṇḍañña.

64.

64.

‘‘Kodhaṃ vadhitvā na kadāci socati, makkhappahānaṃ isayo vaṇṇayanti;

Sabbesaṃ vuttaṃ pharusaṃ khametha, etaṃ khantiṃ uttamamāhu santo’’.

Having slain anger, one never grieves. The sages praise the abandonment of denigration. One should endure the harsh speech of all. This, the virtuous call the highest patience.

65.

65.

‘‘Sakkā ubhinnaṃ vacanaṃ titikkhituṃ, sadisassa vā seṭṭhatarassa vāpi;

Kathaṃ nu hīnassa vaco khametha, akkhāhi me koṇḍañña etamatthaṃ’’.

It is possible to endure the speech of two kinds of people: an equal or a superior. But how should one endure the speech of an inferior? Explain this matter to me, Koṇḍañña.

66.

66.

‘‘Bhayā [Pg.8] hi seṭṭhassa vaco khametha, sārambhahetū pana sādisassa;

Yo cīdha hīnassa vaco khametha, etaṃ khantiṃ uttamamāhu santo’’.

One should endure the speech of a superior out of fear, and that of an equal because of contention. But whoever in this world endures the speech of an inferior—that, the virtuous call the highest patience.

67.

67.

‘‘Kathaṃ vijaññā catupattharūpaṃ, seṭṭhaṃ sarikkhaṃ athavāpi hīnaṃ;

Virūparūpena caranti santo, tasmā hi sabbesaṃ vaco khametha’’.

How can one know a person whose true nature is concealed, whether they are superior, equal, or inferior? The virtuous wander about in various guises; therefore, one should endure the speech of all.

68.

68.

‘‘Na hetamatthaṃ mahatīpi senā, sarājikā yujjhamānā labhetha;

Yaṃ khantimā sappuriso labhetha, khantī balassūpasamanti verā’’.

Not even a great army with its king, while engaged in battle, could obtain that which a patient, good person might obtain. Through the strength of patience, enmities are appeased.

69.

69.

‘‘Subhāsitaṃ te anumodiyāna, aññaṃ taṃ pucchāmi tadiṅgha brūhi;

Yathā ahuṃ daṇḍakī nāḷikero, athajjuno kalābu cāpi rājā;

Tesaṃ gatiṃ brūhi supāpakamminaṃ, katthūpapannā isinaṃ viheṭhakā’’.

Rejoicing in your well-spoken words, I ask you another question; come, please tell me. As there were the kings Daṇḍakī, Nāḷikera, and also Ajjuna and King Kalābu—tell me the destination of those of exceedingly evil deeds, those harassers of sages. Where have they been reborn?

70.

70.

‘‘Kisañhi vacchaṃ avakiriya daṇḍakī, ucchinnamūlo sajano saraṭṭho;

Kukkuḷanāme nirayamhi paccati, tassa phuliṅgāni patanti kāye.

King Daṇḍakī, having defiled the emaciated ascetic Vaccha, was uprooted along with his people and his kingdom. He is tormented in the hell named Kukkuḷa, and sparks fall upon his body.

71.

71.

‘‘Yo saññate pabbajite aheṭhayi, dhammaṃ bhaṇante samaṇe adūsake;

Taṃ nāḷikeraṃ sunakhā parattha, saṅgamma khādanti viphandamānaṃ.

The King Nāḷikera who harassed a restrained renunciate, a blameless ascetic speaking the Dhamma—in the next world, dogs gather and devour him as he writhes.

72.

72.

‘‘Athajjuno [Pg.9] niraye sattisūle, avaṃsiro patito uddhaṃpādo ;

Aṅgīrasaṃ gotamaṃ heṭhayitvā, khantiṃ tapassiṃ cirabrahmacāriṃ.

Furthermore, Ajjuna, having harassed Aṅgīrasa of the Gotama clan—who was patient, austere, and long-practiced in the holy life—has fallen into a hell with a spear-stake, head down and feet up.

73.

73.

‘‘Yo khaṇḍaso pabbajitaṃ achedayi, khantiṃ vadantaṃ samaṇaṃ adūsakaṃ;

Kalābuvīciṃ upapajja paccati, mahāpatāpaṃ kaṭukaṃ bhayānakaṃ.

He who cut into pieces a blameless renunciate, an ascetic who preached patience—that King Kalābu, having arisen in the Avīci hell, is tormented in that place of great suffering, which is painful and dreadful.

74.

74.

‘‘Etāni sutvā nirayāni paṇḍito, aññāni pāpiṭṭhatarāni cettha;

Dhammaṃ care samaṇabrāhmaṇesu, evaṅkaro saggamupeti ṭhānaṃ’’.

Having heard of these hells, and others even more wicked than these, a wise person should practice the Dhamma towards ascetics and brahmins. One who does so attains a heavenly state.

75.

75.

‘‘Subhāsitaṃ te anumodiyāna, aññaṃ taṃ pucchāmi tadiṅgha brūhi;

Kathaṃvidhaṃ sīlavantaṃ vadanti, kathaṃvidhaṃ paññavantaṃ vadanti;

Kathaṃvidhaṃ sappurisaṃ vadanti, kathaṃvidhaṃ no siri no jahāti’’.

Rejoicing in your well-spoken words, I ask you another question; come now, please tell me this: What kind of person do they call virtuous? What kind of person do they call wise? What kind of person do they call a good person? And what kind of person does fortune not abandon?

76.

76.

‘‘Kāyena vācāya ca yo’dha saññato, manasā ca kiñci na karoti pāpaṃ;

Na attahetū alikaṃ bhaṇeti, tathāvidhaṃ sīlavantaṃ vadanti.

He who here in this world is restrained in body and speech, and with his mind commits no evil whatsoever; who does not speak falsehood for his own sake—such a person they call virtuous.

77.

77.

‘‘Gambhīrapañhaṃ manasābhicintayaṃ, nāccāhitaṃ kamma karoti luddaṃ;

Kālāgataṃ atthapadaṃ na riñcati, tathāvidhaṃ paññavantaṃ vadanti.

He who, pondering a profound question with his mind, is able to resolve it; who does no harmful or cruel deed; and who does not neglect a beneficial matter when the time has come—such a person they call wise.

78.

78.

‘‘Yo [Pg.10] ve kataññū katavedi dhīro, kalyāṇamitto daḷhabhatti ca hoti;

Dukhitassa sakkacca karoti kiccaṃ, tathāvidhaṃ sappurisaṃ vadanti.

He who is grateful and mindful of favors done, who is steadfast, a good friend, and firm in loyalty; who diligently carries out his duty to one in distress—such a person they call a good person.

79.

79.

‘‘Etehi sabbehi guṇehupeto, saddho mudū saṃvibhāgī vadaññū;

Saṅgāhakaṃ sakhilaṃ saṇhavācaṃ, tathāvidhaṃ no siri no jahāti’’.

The person who is endowed with all these qualities, who is faithful, gentle, one who shares, and is generous; who is helpful, courteous, and of soft speech—such a person fortune does not abandon.

80.

80.

‘‘Subhāsitaṃ te anumodiyāna, aññaṃ taṃ pucchāmi tadiṅgha brūhi;

Sīlaṃ siriñcāpi satañca dhammaṃ, paññañca kaṃ seṭṭhataraṃ vadanti’’.

Rejoicing in your well-spoken words, I ask you another question; come now, please tell me this: Of virtue, fortune, the Dhamma of the good, and wisdom—which do the wise declare to be the most excellent?

81.

81.

‘‘Paññā hi seṭṭhā kusalā vadanti, nakkhattarājāriva tārakānaṃ;

Sīlaṃ sīrī cāpi satañca dhammo, anvāyikā paññavato bhavanti’’.

The skillful declare that wisdom is supreme, just as the moon is the king among the stars. Virtue, fortune, and the Dhamma of the good—these all follow one who possesses wisdom.

82.

82.

‘‘Subhāsitaṃ te anumodiyāna, aññaṃ taṃ pucchāmi tadiṅgha brūhi;

Kathaṃkaro kintikaro kimācaraṃ, kiṃ sevamāno labhatīdha paññaṃ;

Paññāya dānippaṭipaṃ vadehi, kathaṃkaro paññavā hoti macco’’.

Rejoicing in your well-spoken words, I ask you another question; come now, please tell me this: By doing what, by what kind of action, by what conduct, and by associating with whom does one obtain wisdom here? Now, please declare the path to wisdom: how does a mortal become wise?

83.

83.

‘‘Sevetha vuddhe nipuṇe bahussute, uggāhako ca paripucchako siyā;

Suṇeyya sakkacca subhāsitāni, evaṃkaro paññavā hoti macco.

One should associate with the venerable elders, the skillful, and the very learned. One should be a student and an inquirer. One should listen respectfully to well-spoken words. By doing so, a mortal becomes wise.

84.

84.

‘‘[Pg.11] Paññavā kāmaguṇe avekkhati, aniccato dukkhato rogato ca;

Evaṃ vipassī pajahāti chandaṃ, dukkhesu kāmesu mahabbhayesu.

A wise person observes the strands of sensual pleasure as impermanent, as suffering, and as a disease. One who sees things in this way abandons desire for sensual pleasures, which are suffering and a source of great fear.

85.

85.

‘‘Sa vītarāgo pavineyya dosaṃ, mettaṃ cittaṃ bhāvaye appamāṇaṃ;

Sabbesu bhūtesu nidhāya daṇḍaṃ, anindito brahmamupeti ṭhānaṃ’’.

He, being free from passion and having dispelled hatred, should cultivate a boundless mind of loving-kindness. Having laid aside the rod toward all beings, he, being blameless, attains the Brahma-abode.

86.

86.

‘‘Mahatthiyaṃ āgamanaṃ ahosi, tavamaṭṭhakā bhīmarathassa cāpi;

Kāliṅgarājassa ca uggatassa, sabbesa vo kāmarāgo pahīno’’.

Of great benefit has this arrival been—yours, O Aṭṭhaka, and that of Bhīmaratha, and also of the renowned King of Kāliṅga. For all of you, sensual passion has been abandoned.

87.

87.

‘‘Evametaṃ paracittavedi, sabbesa no kāmarāgo pahīno;

Karohi okāsamanuggahāya, yathā gatiṃ te abhisambhavema’’.

It is just so, O knower of others' minds; for all of us, sensual passion has been abandoned. Out of compassion, please grant us the opportunity, so that we may attain your destination.

88.

88.

‘‘Karomi okāsamanuggahāya, tathā hi vo kāmarāgo pahīno;

Pharātha kāyaṃ vipulāya pītiyā, yathā gatiṃ me abhisambhavetha’’.

I grant this opportunity out of compassion, for indeed your sensual passion has been abandoned. Pervade your bodies with abundant rapture, so that you may attain my destination.

89.

89.

‘‘Sabbaṃ karissāma tavānusāsaniṃ, yaṃ yaṃ tuvaṃ vakkhasi bhūripañña;

Pharāma kāyaṃ vipulāya pītiyā, yathā gatiṃ te abhisambhavema’’.

We shall follow all your instructions, whatever you may say, O one of vast wisdom. We shall pervade our bodies with abundant rapture, so that we may attain your destination.

90.

90.

‘‘Katāya vacchassa kisassa pūjā, gacchantu bhonto isayo sādhurūpā;

Jhāne ratā hotha sadā samāhitā, esā ratī pabbajitassa seṭṭhā’’.

Homage has been paid to Kisavaccha. Let the venerable sages of virtuous nature now depart. Always be concentrated, delighting in meditative absorption. This is the supreme delight for one who has gone forth.

91.

91.

‘‘Sutvāna [Pg.12] gāthā paramatthasaṃhitā, subhāsitā isinā paṇḍitena;

Te vedajātā anumodamānā, pakkāmu devā devapuraṃ yasassino.

Having heard the verses connected with the ultimate meaning, well-spoken by the wise sage, those renowned gods, filled with joy and appreciation, departed to their celestial city.

92.

92.

‘‘Gāthā imā atthavatī subyañjanā, subhāsitā isinā paṇḍitena;

Yo kocimā aṭṭhikatvā suṇeyya, labhetha pubbāpariyaṃ visesaṃ;

Laddhāna pubbāpariyaṃ visesaṃ, adassanaṃ maccurājassa gacche’’.

These verses, meaningful and well-phrased, well-spoken by the wise sage—whoever should listen to them, taking them to heart, would obtain a special distinction concerning past and future. Having obtained that special distinction, they would go beyond the sight of the King of Death.

93.

93.

‘‘Sālissaro sāriputto, meṇḍissaro ca kassapo;

Pabbato anuruddho ca, kaccāyano ca devalo.

Sāriputta was the ascetic Sālissara, and Kassapa was Meṇḍissara; Anuruddha was Pabbata, and Kaccāyana was Devala.

94.

94.

‘‘Anusisso ca ānando, kisavaccho ca kolito;

Nārado udāyī thero, parisā buddhaparisā;

Sarabhaṅgo lokanātho, evaṃ dhāretha jātaka’’nti.

Ānanda was the ascetic Anusissa, and Kolita was Kisavaccha; the Elder Udāyī was Nārada. The assembly of that time is now the Buddha's assembly. The Lord of the World was Sarabhaṅga. Thus should you remember this Jātaka.

Sarabhaṅgajātakaṃ dutiyaṃ.

The Sarabhaṅga Jātaka, the second, is concluded.

523. Alambusājātakaṃ (3)

523. The Alambusā Jātaka (3)

95.

95.

‘‘Atha bravi brahā indo, vatrabhū jayataṃ pitā;

Devakaññaṃ parābhetvā, sudhammāyaṃ alambusaṃ.

Then the great Indra, Vatrabhū, father of the victorious, spoke in the Sudhammā assembly to Alambusā, the celestial maiden.

96.

96.

‘‘Misse devā taṃ yācanti, tāvatiṃsā saindakā;

Isippalobhane gaccha, isisiṅgaṃ alambuse.

‘O lady Alambusā, skilled in tempting sages, the Tāvatiṃsa gods, together with Indra, beseech you: Go to the ascetic Isisiṅga!’

97.

97.

‘‘Purāyaṃ amhe acceti, vattavā brahmacariyavā;

Nibbānābhirato vuddho, tassa maggāni āvara’’.

‘Before this great ascetic, who fulfills his vows and the holy life and delights in tranquility, surpasses us, you must obstruct his paths.’

98.

98.

‘‘Devarāja kimeva tvaṃ, mameva tuvaṃ sikkhasi;

Isippalobhane gaccha, santi aññāpi accharā.

‘O King of Gods, why do you instruct me alone? You say to me, “Go, tempt the sage!” But there are other celestial nymphs as well.’

99.

99.

‘‘Mādisiyo [Pg.13] pavarā ceva, asoke nandane vane;

Tāsampi hotu pariyāyo, tāpi yantu palobhanā’’.

‘There are those like me, and even superior ones, in the Asoka and Nandana groves. Let it be their turn also; let them too go to tempt him.’

100.

100.

‘‘Addhā hi saccaṃ bhaṇasi, santi aññāpi accharā;

Tādisiyo pavarā ceva, asoke nandane vane.

‘Indeed, you speak the truth. There are other celestial nymphs, some like you and some even more excellent, in the Asoka and Nandana groves.’

101.

101.

‘‘Na tā evaṃ pajānanti, pāricariyaṃ pumaṃ gatā;

Yādisaṃ tvaṃ pajānāsi, nāri sabbaṅgasobhane.

‘But having approached a man, they do not know how to serve him in the way that you know, O woman, lovely in all your limbs.’

102.

102.

‘‘Tvameva gaccha kalyāṇi, itthīnaṃ pavarā casi;

Taveva vaṇṇarūpena, savasamānayissasi’’.

“You alone must go, O lovely one, for you are the best of women. By your beauty and form alone, you will bring him under your control.”

103.

103.

‘‘Na vāhaṃ na gamissāmi, devarājena pesitā;

Vibhemi cetaṃ āsāduṃ, uggatejo hi brāhmaṇo.

“It is not that I will not go, having been sent by the king of gods; but I fear to approach him, for the brahmin is of fierce power.”

104.

104.

‘‘Aneke nirayaṃ pattā, isimāsādiyā janā;

Āpannā mohasaṃsāraṃ, tasmā lomāni haṃsaye’’.

“Many people who have assailed sages have reached hell, having fallen into the saṃsāra of delusion. Therefore, my hair stands on end.”

105.

105.

‘‘Idaṃ vatvāna pakkāmi, accharā kāmavaṇṇinī;

Missā missitu micchantī, isisiṅgaṃ alambusā.

Having said this, Alambusā, the nymph of alluring beauty, departed, desiring to mingle with and entice Isisiṅga.

106.

106.

‘‘Sā ca taṃ vanamogayha, isisiṅgena rakkhitaṃ;

Bimbajālakasañchannaṃ, samantā aḍḍhayojanaṃ.

And she, having entered that forest protected by Isisiṅga, which was covered with a network of Bimba trees and extended for half a yojana all around,

107.

107.

‘‘Pātova pātarāsamhi, udaṇhasamayaṃ pati;

Aggiṭṭhaṃ parimajjantaṃ, isisiṅgaṃ upāgami’’.

Early in the morning, at the time of the morning meal, she approached Isisiṅga as he was sweeping the fire-hut.

108.

108.

‘‘Kā nu vijjurivābhāsi, osadhī viya tārakā;

Vicittahatthābharaṇā, āmuttamaṇikuṇḍalā.

“Who are you that shines like lightning, or like the morning star? You are adorned with elaborate hand ornaments and wear jeweled earrings.”

109.

109.

‘‘Ādiccavaṇṇasaṅkāsā, hemacandanagandhinī;

Saññatūrū mahāmāyā, kumārī cārudassanā.

“Resembling the color of the sun, fragrant with golden sandalwood, with well-formed thighs, of great allure, a maiden of lovely appearance.”

110.

110.

‘‘Vilaggā mudukā suddhā, pādā te suppatiṭṭhitā;

Gamanā kāmanīyā te, harantiyeva me mano.

“Slender-waisted, soft, and pure are you; your feet are well-placed. Your enchanting gait steals my very mind.”

111.

111.

‘‘Anupubbāva [Pg.14] te ūrū, nāganāsasamūpamā;

Vimaṭṭhā tuyhaṃ sussoṇī, akkhassa phalakaṃ yathā.

“Your thighs are gradually tapering, like an elephant’s trunk; your beautiful hips are smooth, like a polished gaming board.”

112.

112.

‘‘Uppalasseva kiñjakkhā, nābhi te sādhu saṇṭhitā;

Pūrā kaṇhañjanasseva, dūrato paṭidissati.

“Your navel is well-formed, like the filament of a blue lotus; as if full of black collyrium, it is visible from afar.”

113.

113.

‘‘Duvidhā jātā urajā, avaṇṭā sādhu paccudā;

Payodharā apatitā, aḍḍhalābusamā thanā.

“Born in a pair upon your chest, your breasts are stalkless and well-protruding; not drooping, your breasts are like half-gourds of gold.”

114.

114.

‘‘Dīghā kambutalābhāsā, gīvā eṇeyyakā yathā;

Paṇḍarāvaraṇā vaggu, catutthamanasannibhā.

“Your neck is long, shining like a polished conch, like that of a gazelle; your lips are lovely and red, like the color of your tongue.”

115.

115.

‘‘Uddhaggā ca adhaggā ca, dumaggaparimajjitā;

Duvijā nelasambhūtā, dantā tava sudassanā.

“Polished with a fine twig, your teeth of the upper and lower rows, twice-born and sprung from flawless gums, are very beautiful to see.”

116.

116.

‘‘Apaṇḍarā lohitantā, jiñjūka phalasannibhā;

Āyatā ca visālā ca, nettā tava sudassanā.

“Dark, with reddish corners, long and wide, your eyes are very beautiful to see.”

117.

117.

‘‘Nātidīghā susammaṭṭhā, kanakabyā samocitā;

Uttamaṅgaruhā tuyhaṃ, kesā candanagandhikā.

“Not too long and well-smoothed, anointed from a golden vessel, the hair on your head is fragrant with sandalwood.”

118.

118.

‘‘Yāvatā kasigorakkhā, vāṇijānaṃ ca yā gati;

Isīnañca parakkantaṃ, saññatānaṃ tapassinaṃ.

“As far as the domain of farmers and cattle-herders, and the range of merchants, and the striving of sages, of restrained ascetics,”

119.

119.

‘‘Na te samasamaṃ passe, asmiṃ pathavi maṇḍale;

Ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ mayaṃ’’.

“I see no one your equal in this realm of earth. Who are you? Or whose child are you? How may we know you?”

120.

120.

‘‘Na pañhakālo bhaddante, kassapevaṃ gate sati;

Ehi samma ramissāma, ubho asmākamassame;

Ehi taṃ upagūhissaṃ, ratīnaṃ kusalo bhava’’.

“This is not the time for questions, venerable sir of the Kassapa clan, now that your heart is so inclined. Come, good sir, let us both enjoy ourselves in our hermitage. Come, I will embrace you; be skilled in pleasures.”

121.

121.

‘‘Idaṃ vatvāna pakkāmi, accharā kāmavaṇṇinī;

Missā missitumicchantī, isisiṅgaṃ alambusā’’.

Having spoken thus, Alambusā, the nymph of alluring beauty, made as if to depart, desiring to mingle with Isisiṅga.

122.

122.

‘‘So ca vegena nikkhamma, chetvā dandhaparakkamaṃ ;

Tamuttamāsu veṇīsu, ajjhappatto parāmasi;

And he, going forth with speed, abandoning his slow gait, overtook her and grasped her by her excellent braids.

123.

123.

‘‘Tamudāvatta [Pg.15] kalyāṇī, palissaji susobhanā ;

Cavitamhi brahmacariyā, yathā taṃ atha tositā.

The lovely one, the very beautiful one, turned towards him and embraced him. When he had fallen from the holy life, she was pleased, for so it was accomplished.

124.

124.

‘‘Manasā agamā indaṃ, vasantaṃ nandane vane;

Tassā saṅkappamaññāya, maghavā devakuñjaro.

With her mind she went to Indra, dwelling in the Nandana Grove. Knowing her intention, Maghavā, chief of the gods,

125.

125.

‘‘Pallaṅkaṃ pahiṇī khippaṃ, sovaṇṇaṃ sopavāhanaṃ;

Sauttaracchadapaññāsaṃ, sahassapaṭiyatthataṃ.

Quickly sent a golden palanquin, complete with its carriers, with fifty upper coverings, and spread with a thousand carpets.

126.

126.

‘‘Tamenaṃ tattha dhāresi, ure katvāna sobhanā;

Yathā ekamuhuttaṃva, tīṇi vassāni dhārayi.

The beautiful one held him there, having placed him on her breast; as though for a single moment, she held him for three years.

127.

127.

‘‘Vimado tīhi vassehi, pabujjhitvāna brāhmaṇo;

Addasāsi harita rukkhe, samantā aggiyāyanaṃ.

Free from intoxication after three years, the brahmin awoke and saw green trees standing all around his fire-hut.

128.

128.

‘‘Navapattavanaṃ phullaṃ, kokilaggaṇaghositaṃ;

Samantā paviloketvā, rudaṃ assūni vattayi.

Looking all around at the blossoming forest of new leaves, resounding with flocks of cuckoos, he wept, and his tears flowed.

129.

129.

‘‘Na juhe na jape mante, aggihuttaṃ pahāpitaṃ;

Ko nu me pāricariyāya, pubbe cittaṃ palobhayi.

“I have not made offerings, nor have I recited mantras; my fire sacrifice has been abandoned. Who, with such service, formerly seduced my mind?”

130.

130.

‘‘Araññe me viharato, yo me tejā ha sambhutaṃ ;

Nānāratnaparipūraṃ, nāvaṃva gaṇhi aṇṇave’’.

“Who has destroyed the spiritual power that arose in me while I dwelt in the forest, seizing it as one might seize a ship in the ocean laden with various jewels?”

131.

131.

‘‘Ahaṃ te pāricariyāya, devarājena pesitā;

Avadhiṃ cittaṃ cittena, pamādo tvaṃ na bujjhasi’’.

“Sent by the king of gods to attend upon you, I subdued your mind with my mind. Being heedless, you did not realize it.”

132.

132.

‘‘Imāni kira maṃ tāto, kassapo anusāsati;

Kamalāsadisitthiyo, tāyo bujjhesi māṇava.

“Indeed, my father Kassapa used to instruct me with these words: ‘Beware of them, young man, these women who are like lotuses.’”

133.

133.

‘‘Ure gaṇḍāyo bujjhesi, tāyo bujjhesi māṇava;

Iccānusāsi maṃ tāto, yathā maṃ anukampako.

“‘Beware of the protuberances on their chests; beware of them, young man.’ Thus my father, who had compassion for me, instructed me.”

134.

134.

‘‘Tassāhaṃ vacanaṃ nākaṃ, pitu vuddhassa sāsanaṃ;

Araññe nimmanussamhi, svajja jhāyāmi ekako.

“I did not heed his word, the teaching of my wise father. Today, in this unpeopled forest, I grieve alone.”

135.

135.

‘‘Sohaṃ [Pg.16] tathā karissāmi, dhiratthu jīvitena me;

Puna vā tādiso hessaṃ, maraṇaṃ me bhavissati’’.

“I shall act in such a way that I may once more become as I was. Fie on this life! Otherwise, death will be mine.”

136.

136.

‘‘Tassa tejaṃ vīriyañca, dhitiṃ ñatvā avaṭṭhitaṃ ;

Sirasā aggahī pāde, isisiṅgaṃ alambusā.

Knowing his power, his energy, and his unwavering resolve, Alambusā bowed, touching the sage Isisiṅga's feet with her head.

137.

137.

‘‘Mā me kujjha mahāvīra, mā me kujjha mahāise;

Mahā attho mayā ciṇṇo, tidasānaṃ yasassinaṃ;

Tayā saṃkampitaṃ āsi, sabbaṃ devapuraṃ tadā’’.

“Do not be angry with me, great hero; do not be angry with me, great sage. A great service was performed by me for the glorious Thirty-three Gods, for at that time, the entire city of the gods was shaken by you.”

138.

138.

‘‘Tāvatiṃsā ca ye devā, tidasānañca vāsavo;

Tvañca bhadde sukhī hohi, gaccha kaññe yathāsukhaṃ’’.

“May the Tāvatiṃsa gods and Vāsava, lord of the Thirty-three, be happy. And you, good lady, be happy also. Go, maiden, as you please.”

139.

139.

‘‘Tassa pāde gahetvāna, katvā ca naṃ padakkhiṇaṃ;

Añjaliṃ paggahetvāna, tamhā ṭhānā apakkami.

Having taken his feet in reverence and circumambulated him to the right, she raised her joined hands in homage and departed from that place.

140.

140.

‘‘Yo ca tassāsi pallaṅko, sovaṇṇo sopavāhano;

Sauttaracchadapaññāso, sahassapaṭiyatthato;

Tameva pallaṅkamāruyha, agā devāna santike.

And that palanquin which was hers, golden, with its carriers, with fifty upper coverings, and spread with a thousand carpets—mounting that very palanquin, she went into the presence of the gods.

141.

141.

‘‘Tamokkamiva āyantiṃ, jalantiṃ vijjutaṃ yathā;

Patīto sumano vitto, devindo adadā varaṃ’’.

Seeing her coming like a torch, shining like lightning, the lord of gods, pleased, glad, and delighted, granted her a boon.

142.

142.

‘‘Varañce me ado sakka, sabbabhūtānamissara;

Nisippalobhikā gacche, etaṃ sakka varaṃ vare’’ti.

“If, Sakka, lord of all beings, you would grant me a boon, may I not go to the temptress of the seer. This, Sakka, is the boon I choose.”

Alambusājātakaṃ tatiyaṃ.

The Alambusā Jātaka, the Third.

524. Saṅkhapālajātakaṃ (4)

524. The Saṅkhapāla Jātaka (4)

143.

143.

‘‘Ariyāvakāsosi pasannanetto, maññe bhavaṃ pabbajito kulamhā;

Kathaṃ nu vittāni pahāya bhoge, pabbaji nikkhamma gharā sapañña’’.

“You have the appearance of a noble one, with serene eyes; I believe you have gone forth from a noble family. How then, being a man of wisdom, did you go forth from home into homelessness, having abandoned wealth and possessions?”

144.

144.

‘‘Sayaṃ [Pg.17] vimānaṃ naradeva disvā, mahānubhāvassa mahoragassa;

Disvāna puññāna mahāvipākaṃ, saddhāyahaṃ pabbajitomhi rāja’’.

“Having seen for myself, O god among men, the celestial mansion of the great serpent, mighty in power, and having seen the great result of merit, I have gone forth in faith, O king.”

145.

145.

‘‘Na kāmakāmā na bhayā na dosā, vācaṃ musā pabbajitā bhaṇanti;

Akkhāhi me pucchito etamatthaṃ, sutvāna me jāyihitippasādo’’.

“Not for the sake of sensual pleasure, not out of fear, nor out of hatred do the renunciants speak falsehood. Being asked, explain this matter to me; upon hearing it, serene confidence will arise in me.”

146.

146.

‘‘Vāṇijja raṭṭhādhipa gacchamāno, pathe addasāsimhi bhojaputte ;

Pavaddhakāyaṃ uragaṃ mahantaṃ, ādāya gacchante pamodamāne’’.

“While going on a trading journey, O ruler of the land, I saw on the path the sons of Bhoja, who were carrying away a great, large-bodied serpent, rejoicing as they went.”

147.

147.

‘‘Sohaṃ samāgamma janinda tehi, pahaṭṭhalomo avacamhi bhīto;

Kuhiṃ ayaṃ nīyati bhīmakāyo, nāgena kiṃ kāhatha bhojaputtā.

“So I, O lord of men, approached them, and with my hair standing on end, I spoke in fear: ‘Where is this one of dreadful body being taken? What will you do with this serpent, O sons of Bhoja?’”

148.

148.

‘‘Nāgo ayaṃ nīyati bhojanatthā, pavaddhakāyo urago mahanto;

Sāduñca thūlañca muduñca maṃsaṃ, na tvaṃ rasaññāsi videhaputta.

“This serpent is being taken for food, a great, large-bodied serpent. Its flesh is tasty, thick, and tender—you do not know its flavor, O son of Videha.”

149.

149.

‘‘Ito mayaṃ gantvā sakaṃ niketaṃ, ādāya satthāni vikopayitvā;

Maṃsāni bhokkhāma pamodamānā, mayañhi ve sattavo pannagānaṃ.

“Going from here to our own dwelling, and taking up knives, we will cut it up. We will eat the flesh, rejoicing, for we are indeed the enemies of serpents.”

150.

150.

‘‘Sace ayaṃ nīyati bhojanatthā, pavaddhakāyo urago mahanto;

Dadāmi vo balibaddāni soḷasa, nāgaṃ imaṃ muñcatha bandhanasmā.

“If this great, large-bodied serpent is being taken for food, I will give you sixteen oxen; release this serpent from its bonds.”

151.

151.

‘‘Addhā [Pg.18] hi no bhakkho ayaṃ manāpo, bahū ca no uragā bhuttapubbā ;

Karoma te taṃ vacanaṃ aḷāra, mittañca no hohi videhaputta.

“Truly, this is pleasing food for us, and we have eaten many serpents before. We will do your bidding, Āḷāra, and you shall be our friend, O son of Videha.”

152.

152.

‘‘Tadassu te bandhanā mocayiṃsu, yaṃ natthuto paṭimokkassa pāse;

Mutto ca so bandhanā nāgarājā, pakkāmi pācīnamukho muhuttaṃ.

“Then they released him from the bonds, from the snare that was fastened through his nostril. And that Nāga king, freed from his bonds, departed facing east for a moment.”

153.

153.

‘‘Gantvāna pācīnamukho muhuttaṃ, puṇṇehi nettehi palokayī maṃ;

Tadāssahaṃ piṭṭhito anvagacchiṃ, dasaṅguliṃ añjaliṃ paggahetvā.

“Having gone eastward for a moment, he looked back at me with eyes full of tears. Then I followed behind him, raising my joined hands in reverence.”

154.

154.

‘‘Gaccheva kho tvaṃ taramānarūpo, mā taṃ amittā punaraggahesuṃ;

Dukkho hi luddehi punā samāgamo, adassanaṃ bhojaputtāna gaccha.

“Go now, and make haste, lest your enemies seize you again. Painful indeed is another encounter with the cruel. Go where you will be unseen by the sons of Bhoja.”

155.

155.

‘‘Agamāsi so rahadaṃ vippasannaṃ, nīlobhāsaṃ ramaṇīyaṃ sutitthaṃ;

Samotataṃ jambuhi vetasāhi, pāvekkhi nittiṇṇabhayo patīto.

“He came to a very clear lake, blue-shining, delightful, with excellent fords; bordered by rose-apple and cane trees, he entered it, with fear overcome, delighted.”

156.

156.

‘‘So taṃ pavissa na cirassa nāgo, dibbena me pāturahuṃ janinda;

Upaṭṭhahī maṃ pitaraṃva putto, hadayaṅgamaṃ kaṇṇasukhaṃ bhaṇanto.

“Having entered it, O lord of men, the Nāga appeared before me not long after in divine form. He attended to me as a son to his father, speaking words that go to the heart and are pleasant to the ear.”

157.

157.

‘‘Tvaṃ [Pg.19] mesi mātā ca pitā aḷāra, abbhantaro pāṇadado sahāyo;

Sakañca iddhiṃ paṭilābhakosmi, aḷāra passa me nivesanāni;

Pahūtabhakkhaṃ bahuannapānaṃ, masakkasāraṃ viya vāsavassa’’.

“You are my mother and father, Āḷāra, an intimate friend, a giver of life. I have regained my power. Āḷāra, behold my dwellings, with abundant food, with much food and drink, like the Masakkasāra mansion of Vāsava.”

158.

158.

‘‘Taṃ bhūmibhāgehi upetarūpaṃ, asakkharā ceva mudū subhā ca;

Nīcattiṇā apparajā ca bhūmi, pāsādikā yattha jahanti sokaṃ.

“That place is endowed with excellent grounds, free from gravel, soft and lovely; the earth has low grass and little dust, a delightful place where beings abandon sorrow.”

159.

159.

‘‘Anāvakulā veḷuriyūpanīlā, catuddisaṃ ambavanaṃ surammaṃ;

Pakkā ca pesī ca phalā suphullā, niccotukā dhārayantī phalāni.

“There are clear ponds, blue as beryl, and in the four directions, a most delightful mango grove. The trees are in full bloom and bear fruit both ripe and young; they are in season perpetually, always bearing fruit.”

160.

160.

‘‘Tesaṃ vanānaṃ naradeva majjhe, nivesanaṃ bhassarasannikāsaṃ;

Rajataggaḷaṃ sovaṇṇamayaṃ uḷāraṃ, obhāsatī vijjurivantalikkhe.

“In the midst of those groves, O god among men, is a dwelling of radiant appearance, magnificent and made of gold, with silver bolts, shining in the sky like lightning.”

161.

161.

‘‘Maṇīmayā soṇṇamayā uḷārā, anekacittā satataṃ sunimmitā;

Paripūrā kaññāhi alaṅkatābhi, suvaṇṇakāyūradharāhi rāja.

“Made of jewels and gold, they are magnificent, of many varied designs, always well-wrought; they are filled with beautifully adorned maidens wearing golden armlets, O king.”

162.

162.

‘‘So saṅkhapālo taramānarūpo, pāsādamāruyha anomavaṇṇo;

Sahassathambhaṃ atulānubhāvaṃ, yatthassa bhariyā mahesī ahosi.

“That Saṅkhapāla, swift of form and of excellent beauty, ascended the palace of a thousand pillars and of incomparable majesty, where his wife, the chief queen, resided.”

163.

163.

‘‘Ekā [Pg.20] ca nārī taramānarūpā, ādāya veḷuriyamayaṃ mahagghaṃ;

Subhaṃ maṇiṃ jātimantūpapannaṃ, acoditā āsanamabbhihāsi.

“And one woman, swift of form, unbidden, brought a seat made of priceless beryl, a beautiful, jewelled seat of the finest quality.”

164.

164.

‘‘Tato maṃ urago hatthe gahetvā, nisīdayī pāmukhaāsanasmiṃ;

Idamāsanaṃ atra bhavaṃ nisīdatu, bhavañhi me aññataro garūnaṃ.

“Then the serpent took me by the hand and seated me on the foremost seat, saying, ‘May the venerable one be seated here, for you are indeed one of my revered elders.’”

165.

165.

‘‘Aññā ca nārī taramānarūpā, ādāya vāriṃ upasaṅkamitvā;

Pādāni pakkhālayī me janinda, bhariyāva bhattū patino piyassa.

“And another woman, swift of form, approached carrying water. O lord of men, she washed my feet, like a wife her beloved husband and master.”

166.

166.

‘‘Aparā ca nārī taramānarūpā, paggayha sovaṇṇamayāya pātiyā;

Anekasūpaṃ vividhaṃ viyañjanaṃ, upanāmayī bhatta manuññarūpaṃ.

“And another woman, swift of form, holding up a golden bowl, offered delightful food with many curries and various relishes.”

167.

167.

‘‘Turiyehi maṃ bhārata bhuttavantaṃ, upaṭṭhahuṃ bhattu mano viditvā;

Tatuttariṃ maṃ nipatī mahantaṃ, dibbehi kāmehi anappakehi.

“When I had eaten, O Bhārata, knowing their master’s mind, they attended upon me with music. Furthermore, the great Nāga king himself served me with abundant divine sensual pleasures.”

168.

168.

‘‘Bhariyā mametā tisatā aḷāra, sabbattamajjhā padumuttarābhā;

Aḷāra etāssu te kāmakārā, dadāmi te tā paricārayassu.

“Āḷāra, these are my three hundred wives, all with slender waists and complexions more radiant than the lotus. Āḷāra, let them be at your disposal. I give them to you; let them attend upon you.”

169.

169.

‘‘Saṃvaccharaṃ dibbarasānubhutvā, tadāssuhaṃ uttarimajjhabhāsiṃ ;

Nāgassidaṃ kinti kathañca laddhaṃ, kathajjhagamāsi vimānaseṭṭhaṃ’’.

“After experiencing divine delights for a year, I then spoke further to the Nāga: ‘What is this, and how was it obtained? How did you attain this excellent mansion?’”

170.

170.

‘‘Adhicca [Pg.21] laddhaṃ pariṇāmajaṃ te, sayaṃkataṃ udāhu devehi dinnaṃ;

Pucchāmi taṃ nāgarājetamatthaṃ, kathajjhagamāsi vimānaseṭṭhaṃ’’.

“Was it obtained by chance, or did it arise for you from a gift? Was it self-made, or was it given by the gods? I ask you, O Nāga king, about this matter: how did you attain this excellent mansion?”

171.

171.

‘‘Nādhicca laddhaṃ na pariṇāmajaṃ me, na sayaṃkataṃ nāpi devehi dinnaṃ;

Sakehi kammehi apāpakehi, puññehi me laddhamidaṃ vimānaṃ’’.

“It was not obtained by chance, nor did it arise for me from a gift; it was not self-made, nor was it given by the gods. By my own deeds, which are without evil, by my own merits was this mansion obtained.”

172.

172.

‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ, kissa suciṇṇassa ayaṃ vipāko;

Akkhāhi me nāgarājetamatthaṃ, kathaṃ nu te laddhamidaṃ vimānaṃ’’.

“What was your observance, what was your holy life? Of what good practice is this the result? Tell me, O Nāga king, about this matter: how indeed was this mansion obtained by you?”

173.

173.

‘‘Rājā ahosiṃ magadhānamissaro, duyyodhano nāma mahānubhāvo;

So ittaraṃ jīvitaṃ saṃviditvā, asassataṃ vipariṇāmadhammaṃ.

“I was a king, the lord of the Magadhans, Duyyodhana by name, of great power. Understanding life to be brief, impermanent, and subject to change…”

174.

174.

‘‘Annañca pānañca pasannacitto, sakkacca dānaṃ vipulaṃ adāsiṃ ;

Opānabhūtaṃ me gharaṃ tadāsi, santappitā samaṇabrāhmaṇā ca.

“With a devout mind, I reverently gave an abundance of food and drink. My house then was like a public well, and ascetics and brahmins were satisfied.”

175.

175.

‘‘Mālañca gandhañca vilepanañca, padīpiyaṃ yānamupassayañca;

Acchādanaṃ seyyamathannapānaṃ, sakkacca dānāni adamha tattha.

“Garlands, perfumes, and unguents, lamps, vehicles, and lodgings, clothing, bedding, and then food and drink—these gifts we gave reverently there.”

176.

176.

‘‘Taṃ [Pg.22] me vataṃ taṃ pana brahmacariyaṃ, tassa suciṇṇassa ayaṃ vipāko;

Teneva me laddhamidaṃ vimānaṃ, pahūtabhakkhaṃ bahuannapānaṃ’’;

‘‘Naccehi gītehi cupetarūpaṃ, ciraṭṭhitikaṃ na ca sassatāyaṃ.

“That was my observance, that my holy life; this is the result of that which was well-practiced. By that alone I obtained this mansion, with abundant food and much to eat and drink. It is endowed with dance and song, is long-lasting, but it is not eternal.”

177.

177.

‘‘Appānubhāvā taṃ mahānubhāvaṃ, tejassinaṃ hanti atejavanto;

Kimeva dāṭhāvudha kiṃ paṭicca, hatthatta māgacchi vanibbakānaṃ.

“How can those of little power, those without majesty, harm you who are of great power and majesty? O you whose weapon is your fangs, for what reason, on account of what, have you fallen into the hands of these hunters?”

178.

178.

‘‘Bhayaṃ nu te anvagataṃ mahantaṃ, tejo nu te nānvagaṃ dantamūlaṃ;

Kimeva dāṭhāvudha kiṃ paṭicca, kilesamāpajji vanibbakānaṃ’’.

“Did great fear come upon you? Or did your venom not reach the root of your fangs? O you whose weapon is your fangs, for what reason, on account of what, did you come to affliction in the presence of those hunters?”

179.

179.

‘‘Na me bhayaṃ anvagataṃ mahantaṃ, tejo na sakkā mama tehi hantuṃ ;

Satañca dhammāni sukittitāni, samuddavelāva duraccayāni.

“No great fear came upon me, nor can my fiery energy be destroyed by them. But the principles of the good, well-proclaimed, are like the ocean's shore, difficult to transgress.”

180.

180.

‘‘Cātuddasiṃ pañcadasiṃ aḷāra, uposathaṃ niccamupāvasāmi;

Athāgamuṃ soḷasa bhojaputtā, rajjuṃ gahetvāna daḷhañca pāsaṃ.

“On the fourteenth and fifteenth days, Āḷāra, I constantly observe the Uposatha. Then sixteen sons of the Bhoja clan came, carrying a rope and a strong snare.”

181.

181.

‘‘Bhetvāna nāsaṃ atikassa rajjuṃ, nayiṃsu maṃ samparigayha luddā;

Etādisaṃ dukkhamahaṃ titikkhaṃ, uposathaṃ appaṭikopayanto’’.

“Having pierced my nose and threaded a rope through it, the fierce hunters seized me and led me away. I endured such suffering as this, so as not to break my observance of the Uposatha.”

182.

182.

‘‘Ekāyane [Pg.23] taṃ pathe addasaṃsu, balena vaṇṇena cupetarūpaṃ;

Siriyā paññāya ca bhāvitosi, kiṃ patthayaṃ nāga tapo karosi.

“On a solitary path they saw you, endowed with strength and beauty. You are developed in fortune and wisdom. Desiring what, O Nāga, do you practice asceticism?”

183.

183.

‘‘Na puttahetū na dhanassa hetu, na āyuno cāpi aḷāra hetu;

Manussayoniṃ abhipatthayāno, tasmā parakkamma tapo karomi’’.

“Not for the sake of sons, not for the sake of wealth, and not for the sake of long life, O Āḷāra; aspiring to a human birth, therefore I strive and practice asceticism.”

184.

184.

‘‘Tvaṃ lohitakkho vihatantaraṃso, alaṅkato kappitakesamassu;

Surosito lohitacandanena, gandhabbarājāva disā pabhāsasi.

“You are red-eyed and broad-shouldered, adorned, with hair and beard well-trimmed. Anointed with red sandalwood, you shine in all directions like a king of the gandhabbas.”

185.

185.

‘‘Deviddhipattosi mahānubhāvo, sabbehi kāmehi samaṅgibhūto;

Pucchāmi taṃ nāgarājetamatthaṃ, seyyo ito kena manussaloko’’.

“You have attained divine power and are of great might, endowed with all sensual pleasures. I ask you, O king of nāgas, about this matter: in what way is the human world superior to this?”

186.

186.

‘‘Aḷāra nāññatra manussalokā, suddhī va saṃvijjati saṃyamo vā;

Ahañca laddhāna manussayoniṃ, kāhāmi jātimaraṇassa antaṃ’’.

“O Āḷāra, nowhere else but in the human world is purity or self-restraint found. And I, having obtained a human birth, will make an end of birth and death.”

187.

187.

‘‘Saṃvaccharo me vasato tavantike, annena pānena upaṭṭhitosmi;

Āmantayitvāna palemi nāga, cirappavuṭṭhosmi ahaṃ janinda’’.

“For a year I have dwelt in your presence and have been served with food and drink. Having taken my leave, I depart, O Nāga, for I have been long away, O lord of men.”

188.

188.

‘‘Puttā ca dārā anujīvino ca, niccānusiṭṭhā upatiṭṭhate taṃ;

Kaccinnu taṃ nābhisapittha koci, piyañhi me dassanaṃ tuyhaṃ aḷāra’’.

“Your sons, wife, and dependents, always well-instructed, attend upon you. I trust no one has reviled you? For the sight of you is dear to me, O Āḷāra.”

189.

189.

‘‘Yathāpi [Pg.24] mātū ca pitū agāre, putto piyo paṭivihito vaseyya ;

Tatopi mayhaṃ idhameva seyyo, cittañhi te nāga mayī pasannaṃ’’.

“Just as a beloved son, well cared for, would dwell in his mother's and father's house, even better than that is it for me here, O Nāga, for your mind is serene towards me.”

190.

190.

‘‘Maṇī mamaṃ vijjati lohitaṅko, dhanāharo maṇiratanaṃ uḷāraṃ;

Ādāya tvaṃ gaccha sakaṃ niketaṃ, laddhā dhanaṃ taṃ maṇimossajassu’’.

“I have a red-marked gem, a magnificent wealth-bringing jewel. Take it and go to your own dwelling; having obtained wealth, then release that gem.”

191.

191.

‘‘Diṭṭhā mayā mānusakāpi kāmā, asassatā vipariṇāmadhammā;

Ādīnavaṃ kāmaguṇesu disvā, saddhāyahaṃ pabbajitomhi rāja.

“I have seen human sensual pleasures; they are impermanent, subject to change. Having seen the peril in the strands of sensual pleasure, I have gone forth in faith, O king.”

192.

192.

‘‘Dumapphalānīva patanti māṇavā, daharā ca vuddhā ca sarīrabhedā;

Etampi disvā pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo’’.

“Like fruits from a tree, mortals fall, both young and old, at the breaking up of the body. Seeing this too, O king, I have gone forth; the blameless ascetic life is surely best.”

193.

193.

‘‘Addhā have sevitabbā sapaññā, bahussutā ye bahuṭhānacintino;

Nāgañca sutvāna tavañcaḷāra, kāhāmi puññāni anappakāni’’.

“Truly, one should associate with the wise, the learned who reflect on many matters. Having heard the Nāga and you, O Āḷāra, I will perform abundant meritorious deeds.”

194.

194.

‘‘Addhā have sevitabbā sapaññā, bahussutā ye bahuṭhānacintino;

Nāgañca sutvāna mamañca rāja, karohi puññāni anappakānī’’ti.

“Truly, one should associate with the wise, the learned who reflect on many matters. Having heard the Nāga and me, O king, perform abundant meritorious deeds.”

Saṅkhapālajātakaṃ catutthaṃ.

The Saṅkhapāla Jātaka, the Fourth.

525. Cūḷasutasomajātakaṃ (5)

525. The Cūḷasutasoma Jātaka (5)

195.

195.

‘‘Āmantayāmi [Pg.25] nigamaṃ, mittāmacce parissaje ;

Sirasmiṃ palitaṃ jātaṃ, pabbajjaṃ dāni rocahaṃ’’.

“I address the townsfolk, my friends, ministers, and assembly. A gray hair has appeared on my head; now I delight in going forth.”

196.

196.

‘‘Abhumme kathaṃ nu bhaṇasi, sallaṃ me deva urasi kappesi ;

Sattasatā te bhariyā, kathaṃ nu te tā bhavissanti’’.

“How can you speak such a calamitous word? You have fixed a dart in my breast, O lord. You have seven hundred wives; what will become of them?”

197.

197.

‘‘Paññāyihinti etā, daharā aññampi tā gamissanti;

Saggañcassa patthayāno, tena ahaṃ pabbajissāmi’’.

“These young women will manage; they will go to another. Aspiring to heaven, therefore I will go forth.”

198.

198.

‘‘Dulladdhaṃ me āsi sutasoma, yassa te homahaṃ mātā;

Yaṃ me vilapantiyā, anapekkho pabbajasi deva.

“It was an ill-gain for me, Sutasoma, that I am your mother; for while I am lamenting, you go forth unheeding, O lord.”

199.

199.

‘‘Dulladdhaṃ me āsi sutasoma, yaṃ taṃ ahaṃ vijāyissaṃ;

Yaṃ me vilapantiyā, anapekkho pabbajasi deva’’.

“It was an ill-gain for me, Sutasoma, that I gave birth to you; for while I am lamenting, you go forth unheeding, O lord.”

200.

200.

‘‘Ko nāmeso dhammo, sutasoma kā ca nāma pabbajjā;

Yaṃ no amhe jiṇṇe, anapekkho pabbajasi deva.

“What kind of Dhamma is this, Sutasoma, and what kind of renunciation, that you go forth unheeding, abandoning us in our old age, O lord?”

201.

201.

‘‘Puttāpi tuyhaṃ bahavo, daharā appattayobbanā;

Mañjū tepi taṃ apassantā, maññe dukkhaṃ nigacchanti’’.

“You also have many sons, young and not yet come of age; I imagine those charming boys, not seeing you, will come to suffering.”

202.

202.

‘‘Puttehi ca me etehi, daharehi appattayobbanehi;

Mañjūhi sabbehipi tumhehi, cirampi ṭhatvā vināsabhāvo’’.

“Even if I were to remain long with these sons of mine, young and not yet come of age, and with all of you charming ones, separation is inevitable.”

203.

203.

‘‘Chinnaṃ [Pg.26] nu tuyhaṃ hadayaṃ, adu te karuṇā ca natthi amhesu;

Yaṃ no vikandantiyo, anapekkho pabbajasi deva’’.

“Is your heart cut off from us, or do you have no compassion for us, that you go forth unheeding while we are wailing, O lord?”

204.

204.

‘‘Na ca mayhaṃ chinnaṃ hadayaṃ, atthi karuṇāpi mayhaṃ tumhesu;

Saggañca patthayāno, tena ahaṃ pabbajissāmi’’.

“My heart is not cut off, and I do have compassion for you; but aspiring to heaven, therefore I will go forth.”

205.

205.

‘‘Dulladdhaṃ me āsi, sutasoma yassa te ahaṃ bhariyā;

Yaṃ me vilapantiyā, anapekkho pabbajasi deva.

“It was an ill-gain for me, Sutasoma, that I am your wife; for while I am lamenting, you go forth unheeding, O lord.”

206.

206.

‘‘Dulladdhaṃ me āsi, sutasoma yassa te ahaṃ bhariyā;

Yaṃ me kucchipaṭisandhiṃ, anapekkho pabbajasi deva.

“It was an ill-gain for me, Sutasoma, that I am your wife; for you go forth unheeding of the conception in my womb, O lord.”

207.

207.

‘‘Paripakko me gabbho, kucchigato yāva naṃ vijāyāmi;

Māhaṃ ekā vidhavā, pacchā dukkhāni addakkhiṃ’’.

My pregnancy is complete; until I give birth to the child, please wait. May I not, alone and widowed, later see suffering.

208.

208.

‘‘Paripakko te gabbho, kucchigato iṅgha tvaṃ vijāyassu;

Puttaṃ anomavaṇṇaṃ, taṃ hitvā pabbajissāmi’’.

Your pregnancy is advanced, the child is in your womb. Come, give birth to a son of excellent complexion. Leaving him, I will go forth.

209.

209.

‘‘Mā tvaṃ cande rudi, mā soci vanatimiramattakkhi;

Āroha varapāsādaṃ, anapekkho ahaṃ gamissāmi’’.

Do not weep, O Candā, do not grieve, you whose eyes are dark as the forest's gloom. Ascend the excellent palace; I shall depart without a backward glance.

210.

210.

‘‘Ko [Pg.27] taṃ amma kopesi, kiṃ rodasi pekkhasi ca maṃ bāḷhaṃ;

Kaṃ avajjhaṃ ghātemi, ñātīnaṃ udikkhamānānaṃ’’.

Who has angered you, mother? Why do you weep and look at me so intensely? Whom shall I slay, though he be blameless, as our kinsmen look on?

211.

211.

‘‘Na hi so sakkā hantuṃ, vijitāvī yo maṃ tāta kopesi;

Pitā te maṃ tāta avaca, anapekkho ahaṃ gamissāmi’’.

He cannot be slain, my son, that conqueror who angered me. Your father, my son, said to me: 'I will depart unheeding.'

212.

212.

‘‘Yohaṃ pubbe niyyāmi, uyyānaṃ mattakuñjare ca yodhemi;

Sutasome pabbajite, kathaṃ nu dāni karissāmi’’.

I who formerly went out to the pleasure garden and made intoxicated elephants fight; now that Sutasoma has gone forth, what shall I do?

213.

213.

‘‘Mātucca me rudantyā, jeṭṭhassa ca bhātuno akāmassa;

Hatthepi te gahessaṃ, na hi gacchasi no akāmānaṃ’’.

My mother is weeping and my elder brother is unwilling. I will even seize you by the hand; you shall not go against our will.

214.

214.

‘‘Uṭṭhehi tvaṃ dhāti, imaṃ kumāraṃ ramehi aññattha;

Mā me paripanthamakāsi, saggaṃ mama patthayānassa’’.

Rise up, nurse, amuse this child elsewhere. Do not obstruct me as I aspire to heaven.

215.

215.

‘‘Yaṃ nūnimaṃ dadeyyaṃ pabhaṅkaraṃ, ko nu me imināttho ;

Sutasome pabbajite, kiṃ nu menaṃ karissāmi’’.

This radiant gem that you would give me—what use is it to me? With Sutasoma having gone forth, what shall I do with it?

216.

216.

‘‘Koso [Pg.28] ca tuyhaṃ vipulo, koṭṭhāgārañca tuyhaṃ paripūraṃ;

Pathavī ca tuyhaṃ vijitā, ramassu mā pabbaji deva’’.

Your treasury is vast, and your storehouses are full; the earth has been conquered by you. Enjoy yourself, O lord, do not go forth.

217.

217.

‘‘Koso ca mayhaṃ vipulo, koṭṭhāgārañca mayhaṃ paripūraṃ;

Pathavī ca mayhaṃ vijitā, taṃ hitvā pabbajissāmi’’.

My treasury is vast, and my storehouses are full; the earth has been conquered by me. Leaving that, I will go forth.

218.

218.

‘‘Mayhampi dhanaṃ pahūtaṃ, saṅkhātuṃ nopi deva sakkomi;

Taṃ te dadāmi sabbampi, ramassu mā pabbaji deva’’.

I too have abundant wealth, O lord; I am not even able to count it. I give all of it to you. Enjoy yourself, O lord, do not go forth!

219.

219.

‘‘Jānāmi dhanaṃ pahūtaṃ, kulavaddhana pūjito tayā casmi;

Saggañca patthayāno, tena ahaṃ pabbajissāmi’’.

I know your wealth is abundant, O Kulavaddhana, and I am honored by you. But as I aspire to heaven, for that reason I shall go forth.

220.

220.

‘‘Ukkaṇṭhitosmi bāḷhaṃ, arati maṃ somadatta āvisati ;

Bahukāpi me antarāyā, ajjevāhaṃ pabbajissāmi’’.

I am greatly distressed, Somadatta; discontent possesses me. My obstacles are many; this very day I shall go forth.

221.

221.

‘‘Idañca tuyhaṃ rucitaṃ, sutasoma ajjeva dāni tvaṃ pabbaja;

Ahampi pabbajissāmi, na ussahe tayā vinā ahaṃ ṭhātuṃ’’.

If this is pleasing to you, Sutasoma, then go forth this very day. I too will go forth; I am unable to remain without you.

222.

222.

‘‘Na hi sakkā pabbajituṃ, nagare na hi paccati janapade ca’’;

‘‘Sutasome pabbajite, kathaṃ nu dāni karissāma’’.

It is not possible for you to go forth, for no one is cooking in the city or the countryside. They lament, 'With Sutasoma having gone forth, what now shall we do?'

223.

223.

‘‘Upanīyatidaṃ maññe, parittaṃ udakaṃva caṅkavāramhi;

Evaṃ suparittake jīvite, na ca pamajjituṃ kālo.

This life, I think, is drawn to its end, like the little water in a laundry boiler. In a life so very brief, there is no time for heedlessness.

224.

224.

‘‘Upanīyatidaṃ maññe, parittaṃ udakaṃva caṅkavāramhi;

Evaṃ suparittake jīvite, andhabālā pamajjanti.

This life, I think, is drawn to its end, like the little water in a laundry boiler. In a life so very brief, the blind and foolish are heedless.

225.

225.

‘‘Te vaḍḍhayanti nirayaṃ, tiracchānayoniñca pettivisayañca;

Taṇhāya bandhanabaddhā, vaḍḍhenti asurakāyaṃ’’.

They increase hell, the animal womb, and the realm of ghosts. Bound by the fetter of craving, they increase the host of asuras.

226.

226.

‘‘Ūhaññate [Pg.29] rajaggaṃ, avidūre pubbakamhi ca pāsāde;

Maññe no kesā chinnā, yasassino dhammarājassa’’.

A cloud of dust is raised not far from the Pubbaka palace. I think the hair of our glorious King of Righteousness has been shorn.

227.

227.

‘‘Ayamassa pāsādo, sovaṇṇa pupphamālyavītikiṇṇo;

Yahi manuvicari rājā, parikiṇṇo itthāgārehi.

This is his palace, strewn with golden flowers and garlands, where the king used to wander, surrounded by his harem.

228.

228.

‘‘Ayamassa pāsādo, sovaṇṇapupphamālyavītikiṇṇo;

Yahimanuvicari rājā, parikiṇṇo ñātisaṅghena.

This is his palace, strewn with golden flowers and garlands, where the king used to wander, surrounded by his assembly of kinsmen.

229.

229.

‘‘Idamassa kūṭāgāraṃ, sovaṇṇapupphamālyavītikiṇṇaṃ;

Yahimanuvicari rājā, parikiṇṇo itthāgārehi.

This is his gabled chamber, strewn with golden flowers and garlands, where the king used to wander, surrounded by his harem.

230.

230.

‘‘Idamassa kūṭāgāraṃ, sovaṇṇa pupphamālyavītikiṇṇaṃ;

Yahimanuvicari rājā, parikiṇṇo ñātisaṅghena.

This is his gabled chamber, strewn with golden flowers and garlands, where the king used to wander, surrounded by his assembly of kinsmen.

231.

231.

‘‘Ayamassa asokavanikā, supupphitā sabbakālikā rammā;

Yahimanuvicari rājā, parikiṇṇo itthāgārehi.

This is his Ashoka grove, beautifully in bloom, delightful in all seasons, where the king used to wander, surrounded by his harem.

232.

232.

‘‘Ayamassa asokavanikā, supupphitā sabbakālikā rammā;

Yahimanuvicari rājā, parikiṇṇo ñātisaṅghena.

This is his Ashoka grove, beautifully in bloom, delightful in all seasons, where the king used to wander, surrounded by his assembly of kinsmen.

233.

233.

‘‘Idamassa uyyānaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Yahimanuvicari rājā, parikiṇṇo itthāgārehi.

This is his park, beautifully in bloom, delightful in all seasons, where the king used to wander, surrounded by his harem.

234.

234.

‘‘Idamassa uyyānaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Yahimanuvicari rājā, parikiṇṇo ñātisaṅghena.

This is his park, beautifully in bloom, delightful in all seasons, where the king used to wander, surrounded by his assembly of kinsmen.

235.

235.

‘‘Idamassa kaṇikāravanaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Yahimanuvicari rājā, parikiṇṇo itthāgārehi.

This is his Kaṇikāra grove, beautifully in bloom, delightful in all seasons, where the king used to wander, surrounded by his harem.

236.

236.

‘‘Idamassa kaṇikāravanaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Yahimanuvicari rājā, parikiṇṇo ñātisaṅghena.

This is his Kaṇikāra grove, beautifully in bloom, delightful in all seasons, where the king used to wander, surrounded by his assembly of kinsmen.

237.

237.

‘‘Idamassa pāṭalivanaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Yahimanuvicari rājā, parikiṇṇo itthāgārehi.

This is his Pāṭali grove, beautifully in bloom, delightful in all seasons, where the king used to wander, surrounded by his harem.

238.

238.

‘‘Idamassa pāṭalivanaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Yahimanuvicari rājā, parikiṇṇo ñātisaṅghena.

This is his Pāṭali grove, beautifully in bloom, delightful in all seasons, where the king used to wander, surrounded by his assembly of kinsmen.

239.

239.

‘‘Idamassa [Pg.30] ambavanaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Yahimanuvicari rājā, parikiṇṇo itthāgārehi.

This is his mango grove, beautifully in bloom, delightful in all seasons, where the king used to wander, surrounded by his harem.

240.

240.

‘‘Idamassa ambavanaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Yahimanuvicari rājā, parikiṇṇo ñātisaṅghena.

This is his mango grove, beautifully in bloom, delightful in all seasons, where the king used to wander, surrounded by his assembly of kinsmen.

241.

241.

‘‘Ayamassa pokkharaṇī, sañchannā aṇḍajehi vītikiṇṇā;

Yahimanuvicari rājā, parikiṇṇo itthāgārehi.

This is his lotus pond, covered over and teeming with birds, where the king used to wander, surrounded by his harem.

242.

242.

‘‘Ayamassa pokkharaṇī, sañchannā aṇḍajehi vītikiṇṇā;

Yahimanuvicari rājā, parikiṇṇo ñātisaṅghena’’.

This is his lotus pond, covered over and teeming with birds, where the king used to wander, surrounded by his assembly of kinsmen.

243.

243.

‘‘Rājā vo kho pabbajito, sutasomo rajjaṃ imaṃ pahatvāna ;

Kāsāyavatthavasano, nāgova ekako carati’’.

Your king, Sutasoma, has indeed gone forth, having abandoned this kingdom; clad in ochre robes, he wanders alone like a great elephant.

244.

244.

‘‘Māssu pubbe ratikīḷitāni, hasitāni ca anussarittha ;

Mā vo kāmā haniṃsu, rammaṃ hi sudassanaṃ nagaraṃ.

Do not recall former pleasures, sports, and laughter. Let not sensual desires destroy you, for the city of Sudassana is delightful.

245.

245.

‘‘Mettacittañca bhāvetha, appamāṇaṃ divā ca ratto ca;

Agacchittha devapura, āvāsaṃ puññakammina’’nti.

Cultivate a mind of loving-kindness, immeasurable, day and night. You will reach the city of the gods, the abode of those of meritorious deeds.

Cūḷasutasomajātakaṃ pañcamaṃ.

The Cūḷasutasoma Jātaka, the Fifth.

Cattālīsanipātaṃ niṭṭhitaṃ.

The Book of the Forties is concluded.

Tassuddānaṃ –

The summary thereof:

Suvapaṇḍitajambukakuṇḍalino, varakaññamalambusajātakañca;

Pavaruttamasaṅkhasirīvhayako, sutasomaarindhamarājavaro.

Suvaṇṇa-paṇḍita, Jambuka, and Kuṇḍalinī; the Jātaka of the excellent maiden Alambusā; the most excellent one named Saṅkha-sirī; Sutasoma, and the excellent king Arindama.

18. Paṇṇāsanipāto

18. The Book of the Fifties

526. Niḷinikājātakaṃ (1)

526. The Nīlinikā Jātaka (1)

1.

1.

‘‘Uddayhate [Pg.31] janapado, raṭṭhañcāpi vinassati;

Ehi niḷinike gaccha, taṃ me brāhmaṇamānaya’’.

“The countryside is afflicted, and the kingdom is perishing; come, Nīlinikā, go, and bring that holy man to me.”

2.

2.

‘‘Nāhaṃ dukkhakkhamā rāja, nāhaṃ addhānakovidā;

Kathaṃ ahaṃ gamissāmi, vanaṃ kuñjarasevitaṃ’’.

“I am not able to endure hardship, O king, nor am I skilled in journeys. How shall I go to the forest, a place frequented by elephants?”

3.

3.

‘‘Phītaṃ janapadaṃ gantvā, hatthinā ca rathena ca;

Dārusaṅghāṭayānena, evaṃ gaccha niḷinike.

“Having gone to the prosperous countryside by elephant and by chariot, you shall travel by a vehicle of joined wood. Thus you must go, Nīlinikā.”

4.

4.

‘‘Hatthiassarathe pattī, gacchevādāya khattiye;

Taveva vaṇṇarūpena, vasaṃ tamānayissasi’’.

“Taking with you elephants, horses, chariots, and foot soldiers, go, O princess. By your beauty and form, you will bring him under your sway.”

5.

5.

‘‘Kadalīdhajapaññāṇo, ābhujīparivārito;

Eso padissati rammo, isisiṅgassa assamo.

“Marked by plantain banners, surrounded by birch trees, there appears the delightful hermitage of Isisiṅga.”

6.

6.

‘‘Eso aggissa saṅkhāto, eso dhūmo padissati;

Maññe no aggiṃ hāpeti, isisiṅgo mahiddhiko’’.

“That is the sign of his fire, that smoke is visible; I think Isisiṅga, great in power, does not let the fire go out.”

7.

7.

‘‘Tañca disvāna āyantiṃ, āmuttamaṇikuṇḍalaṃ;

Isisiṅgo pāvisi bhīto, assamaṃ paṇṇachādanaṃ.

And seeing her coming, wearing jeweled earrings, Isisiṅga, being afraid, entered the hermitage roofed with leaves.

8.

8.

‘‘Assamassa ca sā dvāre, geṇḍukenassa kīḷati;

Vidaṃsayantī aṅgāni, guyhaṃ pakāsitāni ca.

And at the door of the hermitage, she played with a ball, displaying her limbs, both the hidden and the manifest.

9.

9.

‘‘Tañca disvāna kīḷantiṃ, paṇṇasālagato jaṭī;

Assamā nikkhamitvāna, idaṃ vacanamabravi.

Seeing her playing, the ascetic with matted hair, who was in the leaf hut, came out from the hermitage and spoke this word:

10.

10.

‘‘Ambho ko nāma so rukkho, yassa tevaṃgataṃ phalaṃ;

Dūrepi khittaṃ pacceti, na taṃ ohāya gacchati’’.

“Pray, what is the name of that tree, whose fruit is of such a nature? Though thrown far, it returns; it does not abandon you and go away.”

11.

11.

‘‘Assamassa [Pg.32] mama brahme, samīpe gandhamādane;

Bahavo tādisā rukkhā, yassa tevaṃgataṃ phalaṃ;

Dūrepi khittaṃ pacceti, na maṃ ohāya gacchati’’.

“Near my hermitage, O holy man, on Mount Gandhamādana, there are many such trees whose fruit is of such a nature. Though thrown far, it returns; it does not abandon me and go away.”

12.

12.

‘‘Etū bhavaṃ assamimaṃ adetu, pajjañca bhakkhañca paṭiccha dammi;

Idamāsanaṃ atra bhavaṃ nisīdatu, ito bhavaṃ mūlaphalāni bhuñjatu’’.

“Pray enter this hermitage, your reverence; accept water for your feet and food which I offer. This is a seat; pray sit here, your reverence, and partake of these roots and fruits.”

13.

13.

‘‘Kiṃ te idaṃ ūrūnamantarasmiṃ, supicchitaṃ kaṇharivappakāsati;

Akkhāhi me pucchito etamatthaṃ, kose nu te uttamaṅgaṃ paviṭṭhaṃ’’.

“What is this between your thighs, well-formed and appearing dark? Tell me this matter, as I ask you. Has your noble limb entered into a sheath?”

14.

14.

‘‘Ahaṃ vane mūlaphalesanaṃ caraṃ, āsādayiṃ acchaṃ sughorarūpaṃ;

So maṃ patitvā sahasājjhapatto, panujja maṃ abbahi uttamaṅgaṃ.

“While wandering in the forest seeking roots and fruits, I encountered a bear of most terrible appearance. It fell upon me, and attacking suddenly, it pushed me down and tore out my noble limb.”

15.

15.

‘‘Svāyaṃ vaṇo khajjati kaṇḍuvāyati, sabbañca kālaṃ na labhāmi sātaṃ;

Paho bhavaṃ kaṇḍumimaṃ vinetuṃ, kurutaṃ bhavaṃ yācito brāhmaṇatthaṃ’’.

“This wound of mine smarts and itches, and I find no comfort at any time. Your reverence is able to remove this itch; being requested, may your reverence do this for the sake of a holy man.”

16.

16.

‘‘Gambhīrarūpo te vaṇo salohito, apūtiko vaṇagandho mahā ca;

Karomi te kiñci kasāyayogaṃ, yathā bhavaṃ paramasukhī bhaveyya’’.

“Your wound is deep and bloody, not putrid, and its scent is not foul, and it is large. I will prepare for you an astringent application, so that your reverence may be supremely happy.”

17.

17.

‘‘Na [Pg.33] mantayogā na kasāyayogā, na osadhā brahmacāri kamanti;

Ghaṭṭe mudukena vinehi kaṇḍuṃ, yathā ahaṃ paramasukhī bhaveyyaṃ’’.

“Neither incantations, nor astringent applications, nor medicines are effective, O holy one. With your soft limb, rub and remove the itch, so that I may become supremely happy.”

18.

18.

‘‘Ito nu bhoto katamena assamo, kacci bhavaṃ abhiramasi araññe;

Kacci nu te mūlaphalaṃ pahūtaṃ, kacci bhavantaṃ na vihiṃsanti vāḷā’’.

“From here, in which direction is your reverence’s hermitage? I trust your reverence delights in the forest? I trust you have abundant roots and fruits? I trust that wild beasts do not harm your reverence?”

19.

19.

‘‘Ito ujuṃ uttarāyaṃ disāyaṃ, khemānadī himavatā pabhāvī ;

Tassā tīre assamo mayha rammo, aho bhavaṃ assamaṃ mayhaṃ passe.

“Straight from here, in the northern direction, the Khemā river flows from the Himālaya. On its bank is my delightful hermitage. Oh, may your reverence see my hermitage!”

20.

20.

‘‘Ambā ca sālā tilakā ca jambuyo, uddālakā pāṭaliyo ca phullā;

Samantato kimpurisābhigītaṃ, aho bhavaṃ assamaṃ mayhaṃ passe.

“Mangoes and sāl trees, tilakas and jambu trees, uddālakas and pāṭalī trees are in full bloom. All around, it resounds with the songs of kimpurisas. Oh, may your reverence see my hermitage!”

21.

21.

‘‘Tālā ca mūlā ca phalā ca mettha, vaṇṇena gandhena upetarūpaṃ;

Taṃ bhūmibhāgehi upetarūpaṃ, aho bhavaṃ assamaṃ mayhaṃ passe.

“Here there are palmyra trees, roots, and fruits, endowed with beauty and fragrance. That place is endowed with pleasant grounds. Oh, may your reverence see my hermitage!”

21.

21.

‘‘Phalā ca mūlā ca pahūtamettha, vaṇṇena gandhena rasenupetā;

Āyanti ca luddakā taṃ padesaṃ, mā me tato mūlaphalaṃ ahāsuṃ’’.

“Here there are abundant fruits and roots, endowed with color, fragrance, and taste. But hunters come to that place; may they not take my roots and fruits from there.”

23.

23.

‘‘Pitā mamaṃ mūlaphalesanaṃ gato, idāni āgacchati sāyakāle;

Ubhova gacchāmase assamaṃ taṃ, yāva pitā mūlaphalato etu’’.

“My father has gone to seek roots and fruits; he will be returning soon. Let us both go to that hermitage, once my father has returned from gathering roots and fruits.”

24.

24.

‘‘Aññe [Pg.34] bahū isayo sādhurūpā, rājīsayo anumagge vasanti;

Te yeva pucchesi mamassamaṃ taṃ, te taṃ nayissanti mamaṃ sakāse’’.

“Many other sages of virtuous character, royal seers, dwell along the path. You should ask them about my hermitage; they will lead you into my presence.”

25.

25.

‘‘Na te kaṭṭhāni bhinnāni, na te udakamābhataṃ;

Aggīpi te na hāpito, kiṃ nu mandova jhāyasi.

“Your firewood is not split, your water is not brought, and your fire has not been tended. Why do you ponder so listlessly?”

26.

26.

‘‘Bhinnāni kaṭṭhāni huto ca aggi, tapanīpi te samitā brahmacārī ;

Pīṭhañca mayhaṃ udakañca hoti, ramasi tuvaṃ brahmabhūto puratthā.

“Formerly, O holy one, the firewood was split, the fire was offered to, and the warming fire was prepared. My seat and water were ready, and you, being like a Brahma, took delight.”

27.

27.

‘‘Abhinnakaṭṭhosi anābhatodako, ahāpitaggīsi asiddhabhojano ;

Na me tuvaṃ ālapasī mamajja, naṭṭhaṃ nu kiṃ cetasikañca dukkhaṃ’’.

“You have not split the firewood, you have not brought water, you have not tended the fire, and you have not prepared food. You do not speak to me today. What has been lost? Or what is this mental suffering?”

28.

28.

‘‘Idhāgamā jaṭilo brahmacārī, sudassaneyyo sutanū vineti;

Nevātidīgho na panātirasso, sukaṇhakaṇhacchadanehi bhoto.

“Here came an ascetic with matted hair, a holy man, beautiful to behold, with a slender body, and well-mannered. He is neither too tall nor too short, with a covering of the blackest black.”

29.

29.

‘‘Amassujāto apurāṇavaṇṇī, ādhārarūpañca panassa kaṇṭhe;

Dve yamā gaṇḍā uresu jātā, suvaṇṇatindukanibhā pabhassarā.

“He is not yet bearded, his complexion is not old, and on his neck is a supporting ornament. Two matching mounds have grown on his chest, radiant and like golden tinduka fruits.”

30.

30.

‘‘Mukhañca tassa bhusadassaneyyaṃ, kaṇṇesu lambanti ca kuñcitaggā;

Te jotare carato māṇavassa, suttañca yaṃ saṃyamanaṃ jaṭānaṃ.

“His face is exceedingly beautiful to see, and from his ears hang ornaments with curled tips. They shine as the young man walks, as does the thread that binds his matted locks.”

31.

31.

‘‘Aññā [Pg.35] ca tassa saṃyamāni catasso, nīlā pītā lohitikā ca setā;

Tā piṃsare carato māṇavassa, tiriṭi saṅghāriva pāvusamhi.

“He has four other bindings: blue, yellow, red, and white. As the young man walks, they rustle like a swarm of tiriṭi-insects in the rainy season.”

32.

32.

‘‘Na mikhalaṃ muñjamayaṃ dhāreti, na santhare no pana pabbajassa;

Tā jotare jaghanantare vilaggā, sateratā vijjurivantalikkhe.

“He wears no girdle made of muñja grass, nor the bark-cloth garment of an ascetic. Those things fastened about his waist shine like lightning flashing constantly in the sky.”

33.

33.

‘‘Akhīlakāni ca avaṇṭakāni, heṭṭhā nabhyā kaṭisamohitāni;

Aghaṭṭitā niccakīḷaṃ karonti, haṃ tāta kiṃrukkhaphalāni tāni.

“Unblemished and stalkless, bound at the waist below the navel, they move constantly without striking one another. Ah, father, what tree's fruits are those?”

34.

34.

‘‘Jaṭā ca tassa bhusadassaneyyā, parosataṃ vellitaggā sugandhā;

Dvedhā siro sādhu vibhattarūpo, aho nu kho mayha tathā jaṭāssu.

His matted locks are most pleasing to see, more than a hundred, with curled tips, and fragrant. His head is well-portioned, divided in two—ah, would that my matted locks were so!

35.

35.

‘‘Yadā ca so pakirati tā jaṭāyo, vaṇṇena gandhena upetarūpā;

Nīluppalaṃ vātasameritaṃva, tatheva saṃvāti panassamo ayaṃ.

And when he unfurls those matted locks, endowed with color and fragrance, then just as a blue lotus is stirred by the wind, so this hermitage becomes fragrant.

36.

36.

‘‘Paṅko ca tassa bhusadassaneyyo, netādiso yādiso mayhaṃ kāye ;

So vāyatī erito mālutena, vanaṃ yathā aggagimhe suphullaṃ.

The mud upon him is most pleasing to see, not like the mud upon my body. Stirred by the wind, it gives off a fragrance, like a forest in full bloom in the height of summer.

37.

37.

‘‘Nihanti [Pg.36] so rukkhaphalaṃ pathabyā, sucittarūpaṃ ruciraṃ dassaneyyaṃ;

Khittañca tassa punareti hatthaṃ, haṃ tāta kiṃrukkhaphalaṃ nu kho taṃ.

He throws a tree-fruit to the ground, one of wondrous form, radiant and pleasing to see. And though thrown, it returns to his hand. Ah, father, what kind of tree-fruit is that?

38.

38.

‘‘Dantā ca tassa bhusadassaneyyā, suddhā samā saṅkhavarūpapannā;

Mano pasādenti vivariyamānā, na hi nūna so sākamakhādi tehi.

His teeth are most pleasing to see, pure, even, like the color of a fine conch shell. When they are revealed, they gladden the mind. Surely he has not eaten greens with them.

39.

39.

‘‘Akakkasaṃ aggaḷitaṃ muhuṃ muduṃ, ujuṃ anuddhataṃ acapalamassa bhāsitaṃ;

Rudaṃ manuññaṃ karavīkasussaraṃ, hadayaṅgamaṃ rañjayateva me mano.

His speech is not harsh, but fluent and gentle; straightforward, not arrogant, not fickle. His voice is pleasing, with the sweet sound of the karavīka bird; it goes to my heart and truly delights my mind.

40.

40.

‘‘Bindussaro nātivisaṭṭhavākyo, na nūna sajjhāyamatippayutto;

Icchāmi bho taṃ punadeva daṭṭhuṃ, mitto hi me māṇavohu puratthā.

His voice is full and rounded, his speech not too diffuse; surely he is not overly devoted to recitation. I wish to see him again, for that young man was my friend before.

41.

41.

‘‘Susandhi sabbattha vimaṭṭhimaṃ vaṇaṃ, puthū sujātaṃ kharapattasannibhaṃ;

Teneva maṃ uttariyāna māṇavo, vivaritaṃ ūruṃ jaghanena pīḷayi.

Between his thighs there is a wound, well-joined and smooth all over, broad, well-formed, and like a lotus bud. Because of it, that young man, uncovering it, pressed me with his thigh and hip.

42.

42.

‘‘Tapanti ābhanti virocare ca, sateratā vijjurivantalikkhe;

Bāhā mudū añjanalomasādisā, vicitravaṭṭaṅgulikāssa sobhare.

They blaze, they shine, and they are resplendent, like lightning constantly flashing in the sky. His arms are soft, with fine hair like kohl; his fingers, wondrous and rounded, are beautiful.

43.

43.

‘‘Akakkasaṅgo [Pg.37] na ca dīghalomo, nakhāssa dīghā api lohitaggā;

Mudūhi bāhāhi palissajanto, kalyāṇarūpo ramayaṃ upaṭṭhahi.

His limbs were smooth, not long-haired; his nails were long and red-tipped. Embracing me with his soft arms, the one of beautiful form attended to me, causing delight.

44.

44.

‘‘Dumassa tūlūpanibhā pabhassarā, suvaṇṇakambutalavaṭṭasucchavī;

Hatthā mudū tehi maṃ saṃphusitvā, ito gato tena maṃ dahanti tāta.

His hands are soft like tree-cotton, radiant, with beautiful skin, and rounded palms like golden plates. Having touched me with them, he has gone from here; because of that, father, I am burning.

45.

45.

‘‘Na nūna so khārividhaṃ ahāsi, na nūna so kaṭṭhāni sayaṃ abhañji;

Na nūna so hanti dume kuṭhāriyā, na hissa hatthesu khilāni atthi.

Surely he has not carried the shoulder-yoke; surely he has not broken firewood himself; surely he does not strike trees with an axe, for there are no calluses on his hands.

46.

46.

‘‘Accho ca kho tassa vaṇaṃ akāsi, so maṃbravi sukhitaṃ maṃ karohi;

Tāhaṃ kariṃ tena mamāsi sokhyaṃ, so cabravi sukhitosmīti brahme.

Indeed, a bear had made a wound upon him, and he said to me: ‘Make me well.’ I did so, and by that I found happiness. And he said: ‘I am well, O holy one.’

47.

47.

‘‘Ayañca te māluvapaṇṇasanthatā, vikiṇṇarūpāva mayā ca tena ca;

Kilantarūpā udake ramitvā, punappunaṃ paṇṇakuṭiṃ vajāma.

And this bed of yours, made of māluvā leaves, is all scattered by me and by him. Becoming tired, and having delighted in the water, again and again we would go to the leaf-hut.

48.

48.

‘‘Na majja mantā paṭibhanti tāta, na aggihuttaṃ napi yaññatantaṃ ;

Na cāpi te mūlaphalāni bhuñje, yāva na passāmi taṃ brahmacāriṃ.

Today, father, the sacred verses do not come to mind, nor the fire-oblation, nor the sacrificial rites. And I will not eat your roots and fruits, so long as I do not see that holy man.

49.

49.

‘‘Addhā [Pg.38] pajānāsi tuvampi tāta, yassaṃ disaṃ vasate brahmacārī;

Taṃ maṃ disaṃ pāpaya tāta khippaṃ, mā te ahaṃ amarimassamamhi.

Surely you also know, father, in which direction that holy man dwells. Lead me quickly to that direction, father, lest I die here in your hermitage.

50.

50.

‘‘Vicitraphullaṃ hi vanaṃ sutaṃ mayā, dijābhighuṭṭhaṃ dijasaṅghasevitaṃ;

Taṃ maṃ vanaṃ pāpaya tāta khippaṃ, purā te pāṇaṃ vijahāmi assame’’.

For I have heard of a forest with flowers of many kinds, resounding with birds, and frequented by their flocks. Lead me quickly to that forest, father, before I give up my life in your hermitage.

51.

51.

‘‘Imasmāhaṃ jotirase vanamhi, gandhabbadevaccharasaṅghasevite;

Isīnamāvāse sanantanamhi, netādisaṃ aratiṃ pāpuṇetha.

Dwelling in this radiant forest, frequented by hosts of gandhabbas and celestial nymphs, in this ancient abode of seers, you should not come to such discontent.

52.

52.

‘‘Bhavanti mittāni atho na honti, ñātīsu mittesu karonti pemaṃ;

Ayañca jammo kissa vā niviṭṭho, yo neva jānāti kutomhi āgato.

There are friends, and then there are none; one shows affection for kinsmen and friends. But this wretch, on what is he so intent, who does not even know from where he has come?

53.

53.

‘‘Saṃvāsena hi mittāni, sandhiyanti punappunaṃ;

Sveva mitto asaṃgantu, asaṃvāsena jīrati.

For it is through living together that friendships are formed, again and again. But that same friendship, for one who does not associate, perishes through lack of companionship.

54.

54.

‘‘Sace tuvaṃ dakkhasi brahmacāriṃ, sace tuvaṃ sallape brahmacārinā;

Sampannasassaṃva mahodakena, tapoguṇaṃ khippamimaṃ pahissasi.

If you see that holy man, if you converse with that holy man, then like a ripe harvest swept away by a great flood, you will quickly lose this virtue of asceticism.

55.

55.

‘‘Punapi ce dakkhasi brahmacāriṃ, punapi ce sallape brahmacārinā;

Sampannasassaṃva mahodakena, usmāgataṃ khippamimaṃ pahissasi.

And if you see that holy man again, if you converse with that holy man again, then like a ripe harvest with abundant water, you will quickly abandon this fever that has arisen.

56.

56.

‘‘Bhūtāni [Pg.39] hetāni caranti tāta, virūparūpena manussaloke;

Na tāni sevetha naro sapañño, āsajja naṃ nassati brahmacārī’’ti.

For these beings, father, wander in the world of humans in various forms. A wise man should not associate with them; having encountered them, the holy man is lost.

Niḷinikājātakaṃ paṭhamaṃ.

The Niḷinikā Jātaka, the First.

527. Ummādantījātakaṃ (2)

527. The Ummādantī Jātaka, the Second.

57.

57.

‘‘Nivesanaṃ kassa nudaṃ sunanda, pākārena paṇḍumayena guttaṃ;

Kā dissati aggisikhāva dūre, vehāyasaṃ pabbataggeva acci.

Whose dwelling is this, Sunanda, guarded by a pale brick wall? Who is that seen from afar like the tip of a flame, like a fire in the sky upon a mountain peak?

58.

58.

‘‘Dhītā nvayaṃ kassa sunanda hoti, suṇisā nvayaṃ kassa athopi bhariyā;

Akkhāhi me khippamidheva puṭṭho, avāvaṭā yadi vā atthi bhattā’’.

Whose daughter is she, Sunanda? Whose daughter-in-law, or whose wife? Being asked, tell me quickly now: is she unclaimed, or does she have a husband?

59.

59.

‘‘Ahañhi jānāmi janinda etaṃ, matyā ca petyā ca athopi assā;

Taveva so puriso bhūmipāla, rattindivaṃ appamatto tavatthe.

Indeed I know her, O lord of men, through her mother and father, and I also know her husband. That man, O protector of the earth, is yours indeed, diligent day and night in your service.

60.

60.

‘‘Iddho ca phīto ca suvaḍḍhito ca, amacco ca te aññataro janinda;

Tassesā bhariyābhipārakassa, ummādantī nāmadheyyena rāja’’.

He is prosperous, affluent, and well-established, a certain minister of yours, O lord of men. She is the wife of that Abhipāraka, and her name, O king, is Ummādantī.

61.

61.

‘‘Ambho [Pg.40] ambho nāmamidaṃ imissā, matyā ca petyā ca kataṃ susādhu;

Tadā hi mayhaṃ avalokayantī, ummattakaṃ ummadantī akāsi’’.

Oh, what a name is this of hers, so very well given by her mother and father! For just then, as she was looking at me, Ummādantī drove me mad.

62.

62.

‘‘Yā puṇṇamāse migamandalocanā, upāvisi puṇḍarīkattacaṅgī;

Dve puṇṇamāyo tadahū amaññahaṃ, disvāna pārāvatarattavāsiniṃ.

She with eyes like a gazelle, with limbs like white lotuses, sat there on the full moon day. Seeing her clothed in the red of a dove's feet, I thought on that day two full moons had risen.

63.

63.

‘‘Aḷārapamhehi subhehi vaggubhi, palobhayantī maṃ yadā udikkhati;

Vijambhamānā harateva me mano, jātā vane kimpurisīva pabbate.

When she looks up, enticing me with her curved, beautiful, lovely eyelashes, she unfolds in beauty and steals away my mind, like a kinnarī born in the mountain forest.

64.

64.

‘‘Tadā hi brahatī sāmā, āmuttamaṇikuṇḍalā;

Ekaccavasanā nārī, migī bhantāvudikkhati.

Then that stately, golden-hued woman, wearing jeweled earrings and a single garment, looks up like a startled doe.

65.

65.

‘‘Kadāssu maṃ tambanakhā sulomā, bāhāmudū candanasāralittā;

Vaṭṭaṅgulī sannatadhīrakuttiyā, nārī upaññissati sīsato subhā.

When, I wonder, will that beautiful woman—with copper-red nails and fine body-hair, with soft arms anointed with sandalwood essence, with tapering fingers—when will she, with graceful and gentle demeanor, attend to me from head to toe?

66.

66.

‘‘Kadāssu maṃ kañcanajāluracchadā, dhītā tirīṭissa vilaggamajjhā;

Mudūhi bāhāhi palissajissati, brahāvane jātadumaṃva māluvā.

When will the daughter of Tirīṭi, adorned with a golden-net ornament and possessing a slender waist, embrace me with her soft arms, as a māluvā creeper embraces a noble tree in the great forest?

67.

67.

‘‘Kadāssu lākhārasarattasucchavī, bindutthanī puṇḍarīkattacaṅgī;

Mukhaṃ mukhena upanāmayissati, soṇḍova soṇḍassa surāya thālaṃ.

When will she, whose fair skin is reddened as if with lac-dye, whose breasts are like globules, and whose limbs are fair as the white lotus, bring her face to my face, as one drunkard offers to another a cup full of liquor?

68.

68.

‘‘Yadāddasaṃ taṃ tiṭṭhantiṃ, sabbabhaddaṃ manoramaṃ;

Tato sakassa cittassa, nāvabodhāmi kañcinaṃ.

Ever since I saw her standing there, wholly auspicious and delightful, I have understood nothing at all of my own mind.

69.

69.

‘‘Ummādantimahaṃ [Pg.41] daṭṭhā, āmuttamaṇikuṇḍalaṃ;

Na supāmi divārattiṃ, sahassaṃva parājito.

Having seen Ummādantī wearing her jeweled earrings, I cannot sleep day or night, like a gambler who has lost a thousand.

70.

70.

‘‘Sakko ce me varaṃ dajjā, so ca labbhetha me varo;

Ekarattaṃ dvirattaṃ vā, bhaveyyaṃ abhipārako;

Ummādantyā ramitvāna, sivirājā tato siyaṃ’’.

If Sakka were to grant me a boon, and that boon were obtainable by me, I would wish that for one night or two, I could be Abhipādaka. Having delighted with Ummādantī, I would then become King Sivi again.

71.

71.

‘‘Bhūtāni me bhūtapatī namassato, āgamma yakkho idametadabravi;

Rañño mano ummadantyā niviṭṭho, dadāmi te taṃ paricārayassu’’.

As I was paying homage to the spirits and their lord, a yakkha approached and spoke thus to me: 'The king's mind is fixed upon Ummādantī.' Therefore, I give her to you; take your pleasure with her.

72.

72.

‘‘Puññā vidhaṃse amaro na camhi, jano ca me pāpamidañca jaññā;

Bhuso ca tyassa manaso vighāto, datvā piyaṃ ummadantiṃ adaṭṭhā’’.

My merit would be destroyed, and I am not immortal; the people would come to know of this evil deed of mine. Moreover, great would be the distress of your mind, having given your beloved Ummādantī and then seeing her no more.

73.

73.

‘‘Janinda nāññatra tayā mayā vā, sabbāpi kammassa katassa jaññā;

Yaṃ te mayā ummadantī padinnā, bhusehi rājā vanathaṃ sajāhi’’.

O lord of men, no one other than you or I will know of this deed. Since Ummādantī is given to you by me, O King, indulge your desire, then let it go.

74.

74.

‘‘Yo pāpakaṃ kamma karaṃ manusso, so maññati māyida maññiṃsu aññe;

Passanti bhūtāni karontametaṃ, yuttā ca ye honti narā pathabyā.

A person who commits an evil deed thinks, 'May others not know of this.' But spirits see him doing it, as do those men on earth who are endowed with spiritual power.

75.

75.

‘‘Añño nu te koci naro pathabyā, saddheyya lokasmi na me piyāti;

Bhuso ca tyassa manaso vighāto, datvā piyaṃ ummadantiṃ adaṭṭhā’’.

Surely no other person on earth would believe you if you claimed, 'She is not dear to me.' Moreover, great would be the distress of your mind, having given your beloved Ummādantī and then seeing her no more.

76.

76.

‘‘Addhā [Pg.42] piyā mayha janinda esā, na sā mamaṃ appiyā bhūmipāla;

Truly, O lord of men, she is dear to me; she is not unloved by me, O protector of the land.

Gaccheva tvaṃ ummadantiṃ bhadante, sīhova selassa guhaṃ upeti’’.

Go now to Ummādantī, Your Majesty, as a lion approaches its mountain cave.

77.

77.

‘‘Na pīḷitā attadukhena dhīrā, sukhapphalaṃ kamma pariccajanti;

Sammohitā vāpi sukhena mattā, na pāpakammañca samācaranti’’.

The wise, though afflicted by their own suffering, do not abandon wholesome actions that result in happiness. Nor, when intoxicated by pleasure and utterly deluded, do they commit evil deeds.

78.

78.

‘‘Tuvañhi mātā ca pitā ca mayhaṃ, bhattā patī posako devatā ca;

Dāso ahaṃ tuyha saputtadāro, yathāsukhaṃ sāmi karohi kāmaṃ’’.

You are truly my mother and father, my master, lord, nourisher, and deity. I, with my son and wife, am your slave. Do as you please, my lord, and fulfill your desire.

79.

79.

‘‘Yo issaromhīti karoti pāpaṃ, katvā ca so nuttasate paresaṃ;

Na tena so jīvati dīghamāyu, devāpi pāpena samekkhare naṃ.

He who commits evil thinking, 'I am powerful,' and having done so, feels no fear of others—that one does not live a long life. Even the gods look upon him with disfavor for his evil deed.

80.

80.

‘‘Aññātakaṃ sāmikehī padinnaṃ, dhamme ṭhitā ye paṭicchanti dānaṃ;

Paṭicchakā dāyakā cāpi tattha, sukhapphalaññeva karonti kammaṃ’’.

When those who are established in the Dhamma accept a gift given by its rightful owners to one who is not a kinsman, then both the recipients and the donors perform an action that yields a happy result.

81.

81.

‘‘Añño nu te koci naro pathabyā, saddheyya lokasmi na me piyāti;

Bhuso ca tyassa manaso vighāto, datvā piyaṃ ummadantiṃ adaṭṭhā’’.

Surely no other person on earth would believe you if you claimed, 'She is not dear to me.' Moreover, great would be the distress of your mind, having given your beloved Ummādantī and then seeing her no more.

82.

82.

‘‘Addhā piyā mayha janinda esā, na sā mamaṃ appiyā bhūmipāla;

Yaṃ te mayā ummadantī padinnā, bhusehi rājā vanathaṃ sajāhi’’.

Truly, O lord of men, she is dear to me; she is not unloved by me, O protector of the land. Since Ummādantī is given to you by me, O King, indulge your desire, then let it go.

83.

83.

‘‘Yo [Pg.43] attadukkhena parassa dukkhaṃ, sukhena vā attasukhaṃ dahāti;

Yathevidaṃ mayha tathā paresaṃ, yo evaṃ jānāti sa vedi dhammaṃ.

He who would transfer his own suffering to another, or who would secure his own happiness at the expense of another's—he does not know the Dhamma. But he who understands, 'As this is for me, so it is for others,' that one truly knows the Dhamma.

84.

84.

‘‘Añño nu te koci naro pathabyā, saddheyya lokasmi na me piyāti;

Bhuso ca tyassa manaso vighāto, datvā piyaṃ ummadantiṃ adaṭṭhā’’.

Surely no other person on earth would believe you if you claimed, 'She is not dear to me.' Moreover, great would be the distress of your mind, having given your beloved Ummādantī and then seeing her no more.

85.

85.

‘‘Janinda jānāsi piyā mamesā, na sā mamaṃ appiyā bhūmipāla;

Piyena te dammi piyaṃ janinda, piyadāyino deva piyaṃ labhanti’’.

O lord of men, you know she is dear to me; she is not unloved by me, O protector of the land. Out of affection I give you my beloved, O lord of men. For givers of what is dear, O king, receive what is dear in return.

86.

86.

‘‘So nūnāhaṃ vadhissāmi, attānaṃ kāmahetukaṃ;

Na hi dhammaṃ adhammena, ahaṃ vadhitumussahe’’.

Must I then destroy myself for the sake of desire? For surely I cannot bring myself to destroy Dhamma by means of unrighteousness.

87.

87.

‘‘Sace tuvaṃ mayha satiṃ janinda, na kāmayāsi naravīra seṭṭha;

Cajāmi naṃ sabbajanassa sibyā, mayā pamuttaṃ tato avhayesi naṃ’’.

If you do not desire what is mine, O lord of men, noblest of heroes, then I shall renounce her in the midst of all the people, O Sivi. After she has been released by me, you may then summon her.

88.

88.

‘‘Adūsiyaṃ ce abhipāraka tvaṃ, cajāsi katte ahitāya tyassa;

Mahā ca te upavādopi assa, na cāpi tyassa nagaramhi pakkho’’.

If you, Abhipādaka, were to renounce a faultless woman, O minister, it would be to your own detriment. Great blame would fall upon you, and you would have no allies in the city.

89.

89.

‘‘Ahaṃ sahissaṃ upavādametaṃ, nindaṃ pasaṃsaṃ garahañca sabbaṃ;

Mametamāgacchatu bhūmipāla, yathāsukhaṃ sivi karohi kāmaṃ’’.

I shall endure all this: the blame, the censure, the praise, and the reproach. Let it all come upon me, O protector of the land. Do as you please, O Sivi, and fulfill your desire.

90.

90.

‘‘Yo [Pg.44] neva nindaṃ na panappasaṃsaṃ, ādiyati garahaṃ nopi pūjaṃ;

Sirī ca lakkhī ca apeti tamhā, āpo suvuṭṭhīva yathā thalamhā’’.

From one who heeds neither censure nor praise, neither reproach nor honor, glory and good fortune depart, just as water from a heavy rain runs off high ground.

91.

91.

‘‘Yaṃ kiñci dukkhañca sukhañca etto, dhammātisārañca manovighātaṃ;

Urasā ahaṃ paccuttarissāmi sabbaṃ, pathavī yathā thāvarānaṃ tasānaṃ’’.

Whatever suffering and happiness may come from this, whatever transgression of the Dhamma and distress of mind, I will bear it all upon my breast, just as the earth bears all things, stationary and moving.

92.

92.

‘‘Dhammātisārañca manovighātaṃ, dukkhañca nicchāmi ahaṃ paresaṃ;

Ekovimaṃ hārayissāmi bhāraṃ, dhamme ṭhito kiñci ahāpayanto’’.

I do not wish upon others transgression of the Dhamma, distress of mind, or suffering. Standing firm in the Dhamma and causing no one to fall away, I alone shall carry this burden.

93.

93.

‘‘Saggūpagaṃ puññakammaṃ janinda, mā me tuvaṃ antarāyaṃ akāsi;

Dadāmi te ummadantiṃ pasanno, rājāva yaññe dhanaṃ brāhmaṇānaṃ’’.

O lord of men, do not place an obstacle before my meritorious action that leads to heaven. With a devoted heart, I give you Ummādantī, as a king gives wealth to brahmins at a sacrifice.

94.

94.

‘‘Addhā tuvaṃ katte hitesi mayhaṃ, sakhā mamaṃ ummadantī tuvañca;

Nindeyyu devā pitaro ca sabbe, pāpañca passaṃ abhisamparāyaṃ’’.

Truly, O minister, you are my well-wisher. Both you and Ummādantī are my friends. The gods and all the ancestors would censure me, and I would face an evil outcome in the life to come.

95.

95.

‘‘Na hetadhammaṃ sivirāja vajjuṃ, sanegamā jānapadā ca sabbe;

Yaṃ te mayā ummadantī padinnā, bhusehi rājā vanathaṃ sajāhi’’.

O King Sivi, they would not call this unrighteous—neither the townspeople nor the country folk. Since Ummādantī is given to you by me, O King, indulge your desire, then let it go.

96.

96.

‘‘Addhā tuvaṃ katte hitesi mayhaṃ, sakhā mamaṃ ummadantī tuvañca;

Satañca dhammāni sukittitāni, samuddavelāva duraccayāni’’.

Truly, O minister, you are my well-wisher. Both you and Ummādantī are my friends. But the well-proclaimed principles of the good are as difficult to transgress as the ocean's shore.

97.

97.

‘‘Āhuneyyo [Pg.45] mesi hitānukampī, dhātā vidhātā casi kāmapālo;

Tayī hutā rāja mahapphalā hi, kāmena me ummadantiṃ paṭiccha’’.

You are one worthy of my offerings, my compassionate well-wisher, my supporter, provider, and guardian of my desires. Indeed, O King, offerings made to you bear great fruit. Therefore, according to my wish, please accept Ummādantī.

98.

98.

‘‘Addhā hi sabbaṃ abhipāraka tvaṃ, dhammaṃ acārī mama kattuputta;

Añño nu te ko idha sotthikattā, dvipado naro aruṇe jīvaloke’’.

Indeed, Abhipāraka, my capable son, you have fulfilled every duty for me. In this world of the living at dawn, what other two-legged man is there to be a bringer of your well-being?

99.

99.

‘‘Tuvaṃ nu seṭṭho tvamanuttarosi, tvaṃ dhammagū dhammavidū sumedho;

So dhammagutto cirameva jīva, dhammañca me desaya dhammapāla’’.

You are indeed the most excellent, you are unsurpassed; you are a guardian of the Dhamma, a knower of the Dhamma, one of great wisdom. As one who guards the Dhamma, may you live for a very long time. O protector of the Dhamma, pray teach the Dhamma to me.

100.

100.

‘‘Tadiṅgha abhipāraka, suṇohi vacanaṃ mama;

Dhammaṃ te desayissāmi, sataṃ āsevitaṃ ahaṃ.

Well then, Abhipāraka, listen to my word. I shall teach you the Dhamma, that which is practiced by the good.

101.

101.

‘‘Sādhu dhammaruci rājā, sādhu paññāṇavā naro;

Sādhu mittānamaddubbho, pāpassākaraṇaṃ sukhaṃ.

Good is a king who delights in the Dhamma; good is a person endowed with wisdom. Good is not being treacherous to friends; the non-performance of evil brings happiness.

102.

102.

‘‘Akkodhanassa vijite, ṭhitadhammassa rājino;

Sukhaṃ manussā āsetha, sītacchāyāya saṅghare.

In the realm of a king who is free from anger and established in the Dhamma, people dwell in happiness, as though in the cool shade of their own homes.

103.

103.

‘‘Na cāhametaṃ abhirocayāmi, kammaṃ asamekkhakataṃ asādhu;

Ye vāpi ñatvāna sayaṃ karonti, upamā imā mayhaṃ tuvaṃ suṇohi.

I do not approve of this: a bad deed done without consideration. As for those who act themselves with full knowledge, listen to these similes of mine.

104.

104.

‘‘Gavaṃ ce taramānānaṃ, jimhaṃ gacchati puṅgavo;

Sabbā tā jimhaṃ gacchanti, nette jimhaṃ gate sati.

If, among the cattle crossing over, the lead bull goes crookedly, all of them go crookedly when the leader has gone astray.

105.

105.

‘‘Evameva manussesu, yo hoti seṭṭhasammato;

So ce adhammaṃ carati, pageva itarā pajā;

Sabbaṃ raṭṭhaṃ dukhaṃ seti, rājā ce hoti adhammiko.

Even so among humans, whoever is considered the most eminent, if he practices unrighteousness, how much more so the other people. The entire realm dwells in misery if the king is unrighteous.

106.

106.

‘‘Gavaṃ [Pg.46] ce taramānānaṃ, ujuṃ gacchati puṅgavo;

Sabbā gāvī ujuṃ yanti, nette ujuṃ gate sati.

If, among the cattle crossing over, the lead bull goes straight, all the cows go straight, the leader having gone straight.

107.

107.

‘‘Evameva manussesu, yo hoti seṭṭhasammato;

So sace dhammaṃ carati, pageva itarā pajā;

Sabbaṃ raṭṭhaṃ sukhaṃ seti, rājā ce hoti dhammiko.

Even so among humans, whoever is considered the most eminent, if he practices the Dhamma, how much more so the other people. The entire realm dwells in happiness if the king is righteous.

108.

108.

‘‘Na cāpāhaṃ adhammena, amarattamabhipatthaye;

Imaṃ vā pathaviṃ sabbaṃ, vijetuṃ abhipāraka.

Neither do I desire immortality through unrighteousness, nor to conquer this entire earth, O Abhipāraka.

109.

109.

‘‘Yañhi kiñci manussesu, ratanaṃ idha vijjati;

Gāvo dāso hiraññañca, vatthiyaṃ haricandanaṃ.

For whatever treasure exists here among humans—cattle, slaves, and gold, fine cloth, and yellow sandalwood,

110.

110.

‘‘Assitthiyo ratanaṃ maṇikañca, yañcāpi me candasūriyā abhipālayanti;

Na tassa hetu visamaṃ careyyaṃ, majjhe sivīnaṃ usabhomhi jāto.

Horses and women, jewels and gems, and whatever else the moon and sun watch over—not for the sake of these would I act unjustly, for I was born as a bull among the Sivis.

111.

111.

‘‘Netā hitā uggato raṭṭhapālo, dhammaṃ sivīnaṃ apacāyamāno;

So dhammamevānuvicintayanto, tasmā sake cittavase na vatto’’.

As a leader, a benefactor, a renowned protector of the realm, revering the Dhamma of the Sivis; constantly reflecting upon that very Dhamma, he is therefore not under the sway of his own mind.

112.

112.

‘‘Addhā tuvaṃ mahārāja, niccaṃ abyasanaṃ sivaṃ;

Karissasi ciraṃ rajjaṃ, paññā hi tava tādisī.

Truly, O great king, you will rule the kingdom for a long time, ever free from disaster and with good fortune, for your wisdom is indeed of such a kind.

113.

113.

‘‘Etaṃ te anumodāma, yaṃ dhammaṃ nappamajjasi;

Dhammaṃ pamajja khattiyo, raṭṭhā cavati issaro.

We rejoice in this of yours: that you are not heedless of the Dhamma. A khattiya ruler who is heedless of the Dhamma falls from his kingdom.

114.

114.

‘‘Dhammaṃ cara mahārāja, mātāpitūsu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice righteousness, O great king, towards your mother and father, O khattiya. Having practiced righteousness here, O king, you will go to heaven.

115.

115.

‘‘Dhammaṃ cara mahārāja, puttadāresu khattiya…pe….

Practice righteousness, O great king, towards your sons and wives, O khattiya...

116.

116.

‘‘Dhammaṃ cara mahārāja, mittāmaccesu khattiya…pe….

Practice the Dhamma, great king, towards friends and ministers, O khattiya…pe….

117.

117.

‘‘Dhammaṃ cara mahārāja, vāhanesu balesu ca…pe….

Practice the Dhamma, great king, towards vehicles and forces…pe….

118.

118.

‘‘Dhammaṃ cara mahārāja, gāmesu nigamesu ca…pe….

Practice righteousness, O great king, in villages and towns, O khattiya...

119.

119.

‘‘Dhammaṃ [Pg.47] cara mahārāja, raṭṭhesu janapadesu ca…pe….

Practice the Dhamma, great king, in kingdoms and countries…pe….

120.

120.

‘‘Dhammaṃ cara mahārāja, samaṇabrāhmaṇesu ca…pe….

Practice righteousness, O great king, towards samaṇas and brāhmaṇas, O khattiya...

121.

121.

‘‘Dhammaṃ cara mahārāja, migapakkhīsu khattiya…pe….

Practice righteousness, O great king, towards beasts and birds, O khattiya...

122.

122.

‘‘Dhammaṃ cara mahārāja, dhammo ciṇṇo sukhāvaho;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice righteousness, O great king; righteousness, when practiced, brings happiness. Having practiced righteousness here, O king, you will go to heaven.

123.

123.

‘‘Dhammaṃ cara mahārāja, saindā devā sabrahmakā;

Suciṇṇena divaṃ pattā, mā dhammaṃ rāja pāmado’’ti.

Practice righteousness, O great king. The gods with Indra, along with the Brahmas, reached heaven through good conduct. O king, be not heedless of the Dhamma.

Ummādantījātakaṃ dutiyaṃ.

The Ummādantī Jātaka, the Second.

528. Mahābodhijātakaṃ (3)

The Mahābodhi Jātaka (3)

124.

124.

‘‘Kiṃ nu daṇḍaṃ kimajinaṃ, kiṃ chattaṃ kimupāhanaṃ;

Kimaṅkusañca pattañca, saṅghāṭiñcāpi brāhmaṇa;

Taramānarūpohāsi, kiṃ nu patthayase disaṃ’’.

Why the staff, why the deerskin, why the parasol, why the sandals? Why the hook, the bowl, and the outer robe, O brāhmaṇa? You appear to be in a hurry; what direction do you seek?

125.

125.

‘‘Dvādasetāni vassāni, vusitāni tavantike;

Nābhijānāmi soṇena, piṅgalenābhikūjitaṃ.

For these twelve years that I have lived near you, I do not recall being barked at by your dog, Piṅgala.

126.

126.

‘‘Svāyaṃ dittova nadati, sukkadāṭhaṃ vidaṃsayaṃ;

Tava sutvā sabhariyassa, vītasaddhassa maṃ pati’’.

528. This very dog now barks as if frenzied, showing his white fangs, having heard the words spoken towards me by you, who are with your wife and have lost faith.

127.

127.

‘‘Ahu esa kato doso, yathā bhāsasi brāhmaṇa;

Esa bhiyyo pasīdāmi, vasa brāhmaṇa māgamā’’.

This fault was indeed committed, just as you say, O brāhmaṇa. Now my faith in you is even greater. Dwell here, O brāhmaṇa, do not go away.

128.

128.

‘‘Sabbaseto pure āsi, tatopi sabalo ahu;

Sabbalohitako dāni, kālo pakkamituṃ mama.

Formerly, the offering was all white; after that, it became mottled; now, it is entirely red. It is time for me to depart.

129.

129.

‘‘Abbhantaraṃ pure āsi, tato majjhe tato bahi;

Purā niddhamanā hoti, sayameva vajāmahaṃ.

Formerly, my place was within; then in the middle; then outside. Before I am driven out, I shall depart of my own accord.

130.

130.

‘‘Vītasaddhaṃ na seveyya, udapānaṃvanodakaṃ;

Sacepi naṃ anukhaṇe, vāri kaddamagandhikaṃ.

One should not associate with a person who has lost faith, who is like a waterless well. Even if one were to dig in it, the water would smell of mud.

131.

131.

‘‘Pasannameva seveyya, appasannaṃ vivajjaye;

Pasannaṃ payirupāseyya, rahadaṃ vudakatthiko.

One should associate only with the faithful and avoid the faithless. As one in need of water resorts to a clear, deep lake, so should one attend upon a person of faith.

132.

132.

‘‘Bhaje [Pg.48] bhajantaṃ purisaṃ, abhajantaṃ na bhajjaye ;

Asappurisadhammo so, yo bhajantaṃ na bhajjati.

One should associate with a person who associates with oneself, and not associate with one who does not. It is the way of an unworthy person not to associate with one who seeks association.

133.

133.

‘‘Yo bhajantaṃ na bhajati, sevamānaṃ na sevati;

Sa ve manussapāpiṭṭho, migo sākhassito yathā.

He who does not associate with one who seeks association, nor attend to one who attends upon him, is truly the most wicked of men, like a beast clinging to a branch.

134.

134.

‘‘Accābhikkhaṇasaṃsaggā, asamosaraṇena ca;

Etena mittā jīranti, akāle yācanāya ca.

Through overly frequent association, and through a lack of contact, and also through untimely requests: by these things friendships decay.

135.

135.

‘‘Tasmā nābhikkhaṇaṃ gacche, na ca gacche cirāciraṃ;

Kālena yācaṃ yāceyya, evaṃ mittā na jīyare.

Therefore, one should not visit too frequently, nor stay away for too long. One should make a request at the proper time; in this way, friendships do not decay.

136.

136.

‘‘Aticiraṃ nivāsena, piyo bhavati appiyo;

Āmanta kho taṃ gacchāma, purā te homa appiyā’’.

Through staying too long, one who is dear becomes disliked. We now ask your leave to depart, before we become disliked by you.

137.

137.

‘‘Evaṃ ce yācamānānaṃ, añjaliṃ nāvabujjhasi;

Paricārakānaṃ sataṃ, vacanaṃ na karosi no;

Evaṃ taṃ abhiyācāma, puna kayirāsi pariyāyaṃ’’.

If you do not heed the reverential gesture of us who are requesting, and do not listen to the words of us, your attendants, then we implore you thus: may you make an occasion to return again.

138.

138.

‘‘Evaṃ ce no viharataṃ, antarāyo na hessati;

Tuyhaṃ vāpi mahārāja, mayhaṃ vā raṭṭhavaddhana;

Appeva nāma passema, ahorattānamaccaye’’.

If, while we are living thus, no obstacle should arise for you, great king, or for me, O promoter of the kingdom, then perhaps we may see each other again after the passing of days and nights.

139.

139.

‘‘Udīraṇā ce saṃgatyā, bhāvāya manuvattati;

Akāmā akaraṇīyaṃ vā, karaṇīyaṃ vāpi kubbati;

Ākāmākaraṇīyamhi, kvidha pāpena lippati.

If you say that the world proceeds by association or by nature, and that one unwillingly does what should or should not be done, then, this being so, who here is stained by evil?

140.

140.

‘‘So ce attho ca dhammo ca, kalyāṇo na ca pāpako;

Bhoto ce vacanaṃ saccaṃ, suhato vānaro mayā.

If that meaning and that doctrine of yours are good and not evil, and if your words are true, then the monkey was well-killed by me.

141.

141.

‘‘Attano ce hi vādassa, aparādhaṃ vijāniyā ;

Na maṃ tvaṃ garaheyyāsi, bhoto vādo hi tādiso’’.

If you would but recognize the fault in your own doctrine, you would not blame me, for your doctrine is indeed of such a nature.

142.

142.

‘‘Issaro [Pg.49] sabbalokassa, sace kappeti jīvitaṃ;

Iddhiṃ byasanabhāvañca, kammaṃ kalyāṇapāpakaṃ;

Niddesakārī puriso, issaro tena lippati.

If a Lord of the entire world ordains life, prosperity and ruin, and action both good and evil, then a person is merely an agent carrying out a command, and it is the Lord who is stained by it.

143.

143.

‘‘So ce attho ca dhammo ca, kalyāṇo na ca pāpako;

Bhoto ce vacanaṃ saccaṃ, suhato vānaro mayā.

If that meaning and that doctrine of yours are good and not evil, and if your words are true, then the monkey was well-killed by me.

144.

144.

‘‘Attano ce hi vādassa, aparādhaṃ vijāniyā;

Na maṃ tvaṃ garaheyyāsi, bhoto vādo hi tādiso’’.

If you would but recognize the fault in your own doctrine, you would not blame me, for your doctrine is indeed of such a nature.

145.

145.

‘‘Sace pubbekatahetu, sukhadukkhaṃ nigacchati;

Porāṇakaṃ kataṃ pāpaṃ, tameso muccate iṇaṃ;

Porāṇakaiṇamokkho, kvidha pāpena lippati.

If one experiences happiness and suffering only because of past deeds, and by this one is released from the debt of evil done in the past, then in this release from an ancient debt, who here is stained by evil?

146.

146.

‘‘So ce attho ca dhammo ca, kalyāṇo na ca pāpako;

Bhoto ce vacanaṃ saccaṃ, suhato vānaro mayā.

If that purpose and the Dhamma are good, and not evil, and if your words are true, then the monkey was well-killed by me.

147.

147.

‘‘Attano ce hi vādassa, aparādhaṃ vijāniyā;

Na maṃ tvaṃ garaheyyāsi, bhoto vādo hi tādiso’’.

If you would recognize a fault in your own statement, you would not blame me, for your statement is indeed like that.

148.

148.

‘‘Catunnaṃyevupādāya, rūpaṃ sambhoti pāṇinaṃ;

Yato ca rūpaṃ sambhoti, tatthevānupagacchati;

Idheva jīvati jīvo, pecca pecca vinassati.

Supported by the four elements, form arises for beings; and from where form arises, there it ceases. Here the living being lives, perishing again and again after death.

149.

149.

Ucchijjati ayaṃ loko, ye bālā ye ca paṇḍitā;

Ucchijjamāne lokasmiṃ, kvidha pāpena lippati.

This world is annihilated—both the foolish and the wise. When the world is being annihilated, who here is stained by evil?

150.

150.

‘‘So ce attho ca dhammo ca, kalyāṇo na ca pāpako;

Bhoto ce vacanaṃ saccaṃ, suhato vānaro mayā.

If that meaning and that doctrine of yours are good and not evil, and if your words are true, then the monkey was well-killed by me.

151.

151.

‘‘Attano ce hi vādassa, aparādhaṃ vijāniyā;

Na maṃ tvaṃ garaheyyāsi, bhoto vādo hi tādiso’’.

If you would but recognize the fault in your own doctrine, you would not blame me, for your doctrine is indeed of such a nature.

152.

152.

‘‘Āhu khattavidā loke, bālā paṇḍitamānino.Mātaraṃ pitaraṃ haññe, atho jeṭṭhampi bhātaraṃ;

Haneyya putta dāre ca, attho ce tādiso siyā.

There are those in the world who profess the warrior's creed—fools who consider themselves wise. They say one may kill one's mother and father, and also one's elder brother; one may kill children and wife, if such a purpose should arise.

153.

153.

‘‘Yassa [Pg.50] rukkhassa chāyāya, nisīdeyya sayeyya vā;

Na tassa sākhaṃ bhañjeyya, mittadubbho hi pāpako.

Of the tree in whose shade one might sit or lie down, one should not break a branch; for a betrayer of a friend is an evil person.

154.

154.

‘‘Atha atthe samuppanne, samūlamapi abbahe ;

Attho me sambalenāpi, suhato vānaro mayā.

But you say that when a purpose arises, one should uproot it, even with its root. I had a purpose regarding provisions, therefore the monkey was well-killed by me.

155.

155.

‘‘So ce attho ca dhammo ca, kalyāṇo na ca pāpako;

Bhoto ce vacanaṃ saccaṃ, suhato vānaro mayā.

If that meaning and that doctrine of yours are good and not evil, and if your words are true, then the monkey was well-killed by me.

156.

156.

‘‘Attano ce hi vādassa, aparādhaṃ vijāniyā;

Na maṃ tvaṃ garaheyyāsi, bhoto vādo hi tādiso.

If you would but recognize the fault in your own doctrine, you would not blame me, for your doctrine is indeed of such a nature.

157.

157.

‘‘Ahetuvādo puriso, yo ca issarakuttiko;

Pubbekatī ca ucchedī, yo ca khattavido naro.

The person who holds the doctrine of causelessness, the one who holds to creation by a Lord, the one who believes only in past action, the annihilationist, and the person who professes the warrior's creed.

158.

158.

‘‘Ete asappurisā loke, bālā paṇḍitamānino;

Kareyya tādiso pāpaṃ, atho aññampi kāraye;

Asappurisasaṃsaggo, dukkhanto kaṭukudrayo.

These are the ignoble persons in the world, fools who consider themselves wise. Such a person would do evil and also cause others to do it. Association with the ignoble ends in suffering and yields a bitter fruit.

159.

159.

‘‘Urabbharūpena vakassu pubbe, asaṃkito ajayūthaṃ upeti;

Hantvā uraṇiṃ ajikaṃ ajañca, utrāsayitvā yena kāmaṃ paleti.

Formerly, a wolf in the guise of a ram fearlessly approached a flock of goats. Having killed a ewe, a she-goat, and a he-goat, and having terrified the flock, it flees wherever it pleases.

160.

160.

‘‘Tathāvidheke samaṇabrāhmaṇāse, chadanaṃ katvā vañcayanti manusse;

Anāsakā thaṇḍilaseyyakā ca, rajojallaṃ ukkuṭikappadhānaṃ;

Pariyāyabhattañca apānakattā, pāpācārā arahanto vadānā.

In the same way, some ascetics and brahmins, having put on a disguise, deceive people. They practice fasting, sleeping on the bare ground, wearing dust and dirt, and striving in the squatting posture. They eat by turns and abstain from drinking water; though their conduct is evil, they claim to be arahants.

161.

161.

‘‘Ete asappurisā loke, bālā paṇḍitamānino;

Kareyya tādiso pāpaṃ, atho aññampi kāraye;

Asappurisasaṃsaggo, dukkhanto kaṭukudrayo.

These are the ignoble persons in the world, fools who consider themselves wise. Such a person would do evil and also cause others to do it. Association with the ignoble ends in suffering and yields a bitter fruit.

162.

162.

‘‘Yamāhu [Pg.51] natthi vīriyanti, ahetuñca pavadanti ye;

Parakāraṃ attakārañca, ye tucchaṃ samavaṇṇayuṃ.

There are those who say, 'There is no effort,' those who declare the doctrine of causelessness, and those who describe the actions of others and the actions of oneself as empty.

163.

163.

‘‘Ete asappurisā loke, bālā paṇḍitamānino;

Kareyya tādiso pāpaṃ, atho aññampi kāraye;

Asappurisasaṃsaggo, dukkhanto kaṭukudrayo.

These are the ignoble persons in the world, fools who consider themselves wise. Such a person would do evil and also cause others to do it. Association with the ignoble ends in suffering and yields a bitter fruit.

164.

164.

‘‘Sace hi vīriyaṃ nāssa, kammaṃ kalyāṇapāpakaṃ;

Na bhare vaḍḍhakiṃ rājā, napi yantāni kāraye.

If indeed there were no effect of effort, and no result of good and evil action, a king would not support a carpenter, nor would he have great works constructed.

165.

165.

‘‘Yasmā ca vīriyaṃ atthi, kammaṃ kalyāṇapāpakaṃ;

Tasmā yantāni kāreti, rājā bharati vaḍḍhakiṃ.

And because there is an effect of effort, and a result of good and evil action, therefore a king has great works constructed and supports a carpenter.

166.

166.

‘‘Yadi vassasataṃ devo, na vasse na himaṃ pate;

Ucchijjeyya ayaṃ loko, vinasseyya ayaṃ pajā.

If for a hundred years the heavens did not rain and no frost were to fall, this world would be annihilated, these creatures would perish.

167.

167.

‘‘Yasmā ca vassatī devo, himañcānuphusāyati;

Tasmā sassāni paccanti, raṭṭhañca pālite ciraṃ.

And because the heavens send rain and frost gently falls, therefore the crops ripen and the kingdom is long protected.

168.

168.

‘‘Gavaṃ ce taramānānaṃ, jimhaṃ gacchati puṅgavo;

Sabbā tā jimhaṃ gacchanti, nette jimhaṃ gate sati.

If, while a herd of cattle is crossing, the lead bull goes crookedly, they all go crookedly, the leader having gone astray.

169.

169.

‘‘Evameva manussesu, yo hoti seṭṭhasammato;

So ce adhammaṃ carati, pageva itarā pajā;

Sabbaṃ raṭṭhaṃ dukhaṃ seti, rājā ce hoti adhammiko.

Even so among humans, should he who is considered the chief practice unrighteousness, how much more so the other people? The entire kingdom dwells in misery if the king is unrighteous.

170.

170.

‘‘Gavaṃ ce taramānānaṃ, ujuṃ gacchati puṅgavo;

Sabbā gāvī ujuṃ yanti, nette ujuṃ gate sati.

If, while a herd of cattle is crossing, the lead bull goes straight, they all go straight, the leader having gone correctly.

171.

171.

‘‘Evameva manussesu, yo hoti seṭṭhasammato;

So sace dhammaṃ carati, pageva itarā pajā;

Sabbaṃ raṭṭhaṃ sukhaṃ seti, rājā ce hoti dhammiko.

Even so among humans, should he who is considered the chief practice righteousness, how much more so the other people? The entire kingdom dwells in happiness if the king is righteous.

172.

172.

‘‘Mahārukkhassa phalino, āmaṃ chindati yo phalaṃ;

Rasañcassa na jānāti, bījañcassa vinassati.

Whoever plucks an unripe fruit from a great fruit-bearing tree does not know its taste, and its seed is also destroyed.

173.

173.

‘‘Mahārukkhūpamaṃ raṭṭhaṃ, adhammena pasāsati;

Rasañcassa na jānāti, raṭṭhañcassa vinassati.

He who rules a kingdom, which is like a great tree, unrighteously, does not know its flavor, and his kingdom is destroyed.

174.

174.

‘‘Mahārukkhassa [Pg.52] phalino, pakkaṃ chindati yo phalaṃ;

Rasañcassa vijānāti, bījañcassa na nassati.

Whoever plucks the ripe fruit of a great, fruit-bearing tree knows its flavor, and its seed does not perish.

175.

175.

‘‘Mahārukkhūpamaṃ raṭṭhaṃ, dhammena yo pasāsati;

Rasañcassa vijānāti, raṭṭhañcassa na nassati.

He who rules a kingdom, which is like a great tree, righteously, knows its flavor, and his kingdom does not perish.

176.

176.

‘‘Yo ca rājā janapadaṃ, adhammena pasāsati;

Sabbosadhīhi so rājā, viruddho hoti khattiyo.

Whatever warrior king rules the country unrighteously, that king comes into conflict with all medicinal herbs.

177.

177.

‘‘Tatheva negame hiṃsaṃ, ye yuttā kayavikkaye;

Ojadānabalīkāre, sa kosena virujjhati.

Likewise, by harming the townsfolk and those engaged in buying and selling, who provide sustenance and pay tribute, he comes into conflict with his treasury.

178.

178.

‘‘Pahāravarakhettaññū, saṅgāme katanissame ;

Ussite hiṃsayaṃ rājā, sa balena virujjhati.

By harming the renowned who know the best fields for attack and are well-trained in battle, that king comes into conflict with his army.

179.

179.

‘‘Tatheva isayo hiṃsaṃ, saññate brahmacāriyo ;

Adhammacārī khattiyo, so saggena virujjhati.

Likewise, an unrighteous warrior who harms the sages, the restrained and the celibate, comes into conflict with heaven.

180.

180.

‘‘Yo ca rājā adhammaṭṭho, bhariyaṃ hanti adūsikaṃ;

Luddaṃ pasavate ṭhānaṃ, puttehi ca virujjhati.

Whatever king, standing in unrighteousness, harms his innocent wife, produces a cruel destiny and comes into conflict with his sons.

181.

181.

‘‘Dhammaṃ care jānapade, negamesu balesu ca;

Isayo ca na hiṃseyya, puttadāre samaṃ care.

One should practice Dhamma towards the countryfolk, the townsfolk, and the armed forces. One should not harm the sages, and should act impartially towards one's wife and sons.

182.

182.

‘‘Sa tādiso bhūmipati, raṭṭhapālo akodhano;

Sapatte sampakampeti, indova asurādhipo’’ti.

Such a lord of the earth, a protector of the realm, free from anger, makes his enemies tremble, like Indra, the lord of the Asuras.

Mahābodhijātakaṃ tatiyaṃ.

The Mahābodhi Jātaka, the third.

Paṇṇāsanipātaṃ niṭṭhitaṃ.

The Book of Fifty is concluded.

Tassuddānaṃ –

The summary thereof:

Saniḷīnikamavhayano paṭhamo, dutiyo pana saummadantivaro;

Tatiyo pana bodhisirīvhayano, kathitā pana tīṇi jinena subhāti.

The first is named Saniḷīnika; the second, the excellent Ummadantī; and the third is named Bodhisirī. These three beautiful tales were taught by the Conqueror.

19. Saṭṭhinipāto

19. The Book of Sixty

529. Soṇakajātakaṃ (1)

529. The Soṇaka Jātaka (1)

1.

1.

‘‘Tassa [Pg.53] sutvā sataṃ dammi, sahassaṃ diṭṭha soṇakaṃ;

Ko me soṇakamakkhāti, sahāyaṃ paṃsukīḷitaṃ’’.

"To one who has heard of him and tells me, I will give a hundred; a thousand to one who has seen Soṇaka and tells me. Who will tell me of Soṇaka, my companion in dust-play?"

2.

2.

‘‘Athabravī māṇavako, daharo pañcacūḷako;

Mayhaṃ sutvā sataṃ dehi, sahassaṃ diṭṭha soṇakaṃ;

Ahaṃ te soṇakakkhissaṃ, sahāyaṃ paṃsukīḷitaṃ’’.

"Then a young man, a youth with five topknots, spoke: 'Give me a hundred for news of him, and a thousand for my having seen Soṇaka. I will tell you of Soṇaka, your companion in dust-play.'"

3.

3.

‘‘Katamasmiṃ so janapade, raṭṭhesu nigamesu ca;

Kattha soṇakamaddakkhi, taṃ me akkhāhi pucchito’’.

"In which province, in which kingdoms or towns, where did you see Soṇaka? Being asked, tell me this."

4.

4.

‘‘Taveva deva vijite, tavevuyyānabhūmiyā;

Ujuvaṃsā mahāsālā, nīlobhāsā manoramā.

"In your own dominion, Your Majesty, in your very own parkland, are delightful, great sal trees with straight trunks and a dark-blue luster.

5.

5.

‘‘Tiṭṭhanti meghasamānā, rammā aññoññanissitā;

Tesaṃ mūlamhi soṇako, jhāyatī anupādano ;

Upādānesu lokesu, ḍayhamānesu nibbuto.

"They stand like clouds, lovely, intertwined with one another. At their roots Soṇaka meditates, without clinging, extinguished amidst the burning worlds of attachment."

6.

6.

‘‘Tato ca rājā pāyāsi, senāya caturaṅgiyā;

Kārāpetvā samaṃ maggaṃ, agamā yena soṇako.

Then the king, having had the road made level, set out with his fourfold army and went to where Soṇaka was.

7.

7.

‘‘Uyyānabhūmiṃ gantvāna, vicaranto brahāvane;

Āsīnaṃ soṇakaṃ dakkhi, ḍayhamānesu nibbutaṃ’’.

Having gone to the parkland and wandering in the great forest, he saw Soṇaka seated, extinguished amidst those who are burning.

8.

8.

‘‘Kapaṇo vatayaṃ bhikkhu, muṇḍo saṅghāṭipāruto;

Amātiko apitiko, rukkhamūlasmi jhāyati’’.

"Alas, this monk is pitiable! Shaven-headed, clad in an outer robe, without mother or father, he meditates at the foot of a tree."

9.

9.

‘‘Imaṃ vākyaṃ nisāmetvā, soṇako etadabravi;

‘Na rāja kapaṇo hoti, dhammaṃ kāyena phassayaṃ.

Having heard this speech, Soṇaka said this: 'One is not pitiable, O king, who realizes the Dhamma with his own body.'

10.

10.

‘Yo [Pg.54] ca dhammaṃ niraṃkatvā, adhammamanuvattati;

Sa rāja kapaṇo hoti, pāpo pāpaparāyano’’’.

"'But he who, having rejected the Dhamma, follows what is not the Dhamma, that one, O king, is pitiable—evil, and bound for an evil destination.'"

11.

11.

‘‘‘Arindamoti me nāmaṃ, kāsirājāti maṃ vidū;

Kacci bhoto sukhasseyyā, idha pattassa soṇaka’’’.

"'My name is Arindama, and I am known as the king of Kāsi. Having arrived here, venerable sir, did you sleep well, Soṇaka?'"

12.

12.

‘‘Sadāpi bhadramadhanassa, anāgārassa bhikkhuno;

Na tesaṃ koṭṭhe openti, na kumbhiṃ na khaḷopiyaṃ ;

Paraniṭṭhitamesānā, tena yāpenti subbatā.

"It is always well for the possessionless, homeless monk. They do not store things in a granary, nor in a pot, nor in a basket. The virtuous, seeking what has been prepared by others, subsist on that.

13.

13.

‘‘Dutiyampi bhadramadhanassa, anāgārassa bhikkhuno;

Anavajjapiṇḍo bhottabbo, na ca kocūparodhati.

"A second time, it is well for the possessionless, homeless monk. He is to eat blameless alms-food, and no defilement obstructs him.

14.

14.

‘‘Tatiyampi bhadramadhanassa, anāgārassa bhikkhuno;

Nibbuto piṇḍo bhottabbo, na ca kocūparodhati.

"A third time, it is well for the possessionless, homeless monk. He is to eat cooled alms-food, and no defilement obstructs him.

15.

15.

‘‘Catutthampi bhadramadhanassa, anāgārassa bhikkhuno;

Muttassa raṭṭhe carato, saṅgo yassa na vijjati.

"A fourth time, it is well for the possessionless, homeless monk: for him who wanders in the land, liberated, for whom no attachment is found.

16.

16.

‘‘Pañcamampi bhadramadhanassa, anāgārassa bhikkhuno;

Nagaramhi ḍayhamānamhi, nāssa kiñci aḍayhatha.

"A fifth time, it is well for the possessionless, homeless monk. When a city is burning, nothing of his is burned.

17.

17.

‘‘Chaṭṭhampi bhadramadhanassa, anāgārassa bhikkhuno;

Raṭṭhe vilumpamānamhi, nāssa kiñci ahīratha.

"A sixth time, it is well for the possessionless, homeless monk. When the country is being plundered, nothing of his is stolen.

18.

18.

‘‘Sattamampi bhadramadhanassa, anāgārassa bhikkhuno;

Corehi rakkhitaṃ maggaṃ, ye caññe paripanthikā;

Pattacīvaramādāya, sotthiṃ gacchati subbato.

"A seventh time, it is well for the possessionless, homeless monk. On a road beset by thieves and other highwaymen, the virtuous one, taking his bowl and robe, travels in safety.

19.

19.

‘‘Aṭṭhamampi bhadramadhanassa, anāgārassa bhikkhuno;

Yaṃ yaṃ disaṃ pakkamati, anapekkhova gacchati’’.

"An eighth time, it is well for the possessionless, homeless monk. To whatever direction he proceeds, he goes without longing."

20.

20.

‘‘Bahūpi bhadrā etesaṃ, yo tvaṃ bhikkhu pasaṃsasi;

Ahañca giddho kāmesu, kathaṃ kāhāmi soṇaka.

"Many indeed are these blessings that you praise, O monk. But I am greedy for sensual pleasures—how can I do this, Soṇaka?"

21.

21.

‘‘Piyā [Pg.55] me mānusā kāmā, atho dibyāpi me piyā;

Atha kena nu vaṇṇena, ubho loke labhāmase’’.

"Dear to me are human sensual pleasures, and divine ones are also dear. By what means, then, might we obtain both worlds?"

22.

22.

‘‘Kāme giddhā kāmaratā, kāmesu adhimucchitā;

Narā pāpāni katvāna, upapajjanti duggatiṃ.

"Those who are greedy for sensual pleasures, who delight in them and are infatuated by them—such people, having done evil deeds, are reborn in a bad destination.

23.

23.

‘‘Ye ca kāme pahantvāna, nikkhantā akutobhayā;

Ekodibhāvādhigatā, na te gacchanti duggatiṃ.

"But those who, having abandoned sensual pleasures, have gone forth fearless, having attained mental unification, do not go to a bad destination.

24.

24.

‘‘Upamaṃ te karissāmi, taṃ suṇohi arindama;

Upamāya midhekacce, atthaṃ jānanti paṇḍitā.

"I shall make a comparison for you; listen to it, O Arindama. For here, by means of a comparison, some wise people understand the meaning."

25.

25.

‘‘Gaṅgāya kuṇapaṃ disvā, vuyhamānaṃ mahaṇṇave;

Vāyaso samacintesi, appapañño acetaso.

Seeing a corpse in the Ganges, carried along in the great flood, a crow of little wisdom, a witless creature, thought to itself:

26.

26.

‘‘‘Yānañca vatidaṃ laddhaṃ, bhakkho cāyaṃ anappako’;

Tattha rattiṃ tattha divā, tattheva nirato mano.

‘What a vehicle I have found, and this food is abundant!’ There by night and there by day, on that alone his mind was intent.

27.

27.

‘‘Khādaṃ nāgassa maṃsāni, pivaṃ bhāgīrathodakaṃ ;

Sampassaṃ vanacetyāni, na palettha vihaṅgamo.

Eating the elephant's flesh, drinking the water of the Ganges, and seeing the forest shrines, the bird did not fly away.

28.

28.

‘‘Tañca otaraṇī gaṅgā, pamattaṃ kuṇape rataṃ;

Samuddaṃ ajjhagāhāsi, agatī yattha pakkhinaṃ.

But the descending Ganges swept him away, heedless and delighting in the corpse, and carried him to the ocean, where there is no resort for birds.

29.

29.

‘‘So ca bhakkhaparikkhīṇo, udapatvā vihaṅgamo.Na pacchato na purato, nuttaraṃ nopi dakkhiṇaṃ.

And when his food was exhausted, the bird flew up. Not backwards, not forwards, not north, and not south did he find a place to rest.

30.

30.

‘‘Dīpaṃ so najjhagāgañchi, agatī yattha pakkhinaṃ;

So ca tattheva pāpattha, yathā dubbalako tathā.

He did not find an island, having gone where there is no resort for birds. And there he fell, just as a weak one does.

31.

31.

‘‘Tañca sāmuddikā macchā, kumbhīlā makarā susū;

Pasayhakārā khādiṃsu, phandamānaṃ vipakkhakaṃ.

The ocean’s fish, crocodiles, makaras, and porpoises, using force, devoured him as he struggled with broken wings.

32.

32.

‘‘Evameva [Pg.56] tuvaṃ rāja, ye caññe kāmabhogino;

Giddhā ce na vamissanti, kākapaññāva te vidū.

Just so, O king, you and other enjoyers of sensual pleasures, if, being greedy, you do not renounce them, the wise know you to be of crow-like wisdom.

33.

33.

‘‘Esā te upamā rāja, atthasandassanī katā;

Tvañca paññāyase tena, yadi kāhasi vā na vā.

This simile, O king, has been made for you to show the meaning. By this you will be known, whether you act upon it or not.

34.

34.

‘‘Ekavācampi dvivācaṃ, bhaṇeyya anukampako;

Tatuttariṃ na bhāseyya, dāsovayyassa santike’’.

A compassionate one should speak a word or two; beyond that, he should not speak, like a servant in the presence of his master.

35.

35.

‘‘Idaṃ vatvāna pakkāmi, soṇako amitabuddhimā ;

Vehāse antalikkhasmiṃ, anusāsitvāna khattiyaṃ’’.

Having said this, Soṇaka of limitless wisdom departed, flying through the air in the sky after having instructed the king.

36.

36.

‘‘Ko nume rājakattāro, suddā veyyattamāgatā ;

Rajjaṃ niyyādayissāmi, nāhaṃ rajjena matthiko.

Where now are my ministers, pure and proficient? I shall hand over the kingdom; I have no need of kingship.

37.

37.

‘‘Ajjeva pabbajissāmi, ko jaññā maraṇaṃ suve;

Māhaṃ kākova dummedho, kāmānaṃ vasamanvagaṃ’’.

This very day I will go forth; who knows of death tomorrow? May I not, like a foolish crow, come under the sway of sensual pleasures.

38.

38.

‘‘Atthi te daharo putto, dīghāvu raṭṭhavaḍḍhano;

Taṃ rajje abhisiñcassu, so no rājā bhavissati’’.

You have a young son, Dīghāvu, the increaser of the kingdom. Anoint him in the kingdom—he shall be our king.

39.

39.

‘‘Khippaṃ kumāramānetha, dīghāvuṃ raṭṭhavaḍḍhanaṃ;

Taṃ rajje abhisiñcissaṃ, so vo rājā bhavissati’’.

Quickly bring the prince, Dīghāvu, the increaser of the kingdom. I will anoint him in the kingdom—he shall be your king.

40.

40.

‘‘Tato kumāramānesuṃ, dīghāvuṃ raṭṭhavaḍḍhanaṃ;

Taṃ disvā ālapī rājā, ekaputtaṃ manoramaṃ.

Then they brought Prince Dīghāvu, the increaser of the kingdom. Seeing his delightful only son, the king addressed him:

41.

41.

‘‘Saṭṭhi gāmasahassāni, paripuṇṇāni sabbaso;

Te putta paṭipajjassu, rajjaṃ niyyādayāmi te.

Sixty thousand villages, completely prosperous in every way. Take charge of them, my son; I hand over the kingdom to you.

42.

42.

‘‘Ajjeva pabbajissāmi, ko jaññā maraṇaṃ suve;

Māhaṃ kākova dummedho, kāmānaṃ vasamanvagaṃ.

This very day I will go forth; who knows of death tomorrow? May I not, like a foolish crow, come under the sway of sensual pleasures.

43.

43.

‘‘Saṭṭhi nāgasahassāni, sabbālaṅkārabhūsitā;

Suvaṇṇakacchā mātaṅgā, hemakappanavāsasā.

Sixty thousand elephants, adorned with all ornaments, majestic beasts with golden girths and golden trappings.

44.

44.

‘‘Ārūḷhā [Pg.57] gāmaṇīyehi, tomaraṅkusapāṇibhi;

Te putta paṭipajjassu, rajjaṃ niyyādayāmi te.

Mounted by mahouts with spears and goads in hand—take charge of them, my son; I hand over the kingdom to you.

45.

45.

‘‘Ajjeva pabbajissāmi, ko jaññā maraṇaṃ suve;

Māhaṃ kākova dummedho, kāmānaṃ vasamanvagaṃ.

This very day I will go forth; who knows of death tomorrow? May I not, like a foolish crow, come under the sway of sensual pleasures.

46.

46.

‘‘Saṭṭhi assasahassāni, sabbālaṅkārabhūsitā;

Ājānīyāva jātiyā, sindhavā sīghavāhino.

Sixty thousand horses, adorned with all ornaments, thoroughbreds by birth, swift steeds from Sindh.

47.

47.

‘‘Ārūḷhā gāmaṇīyehi, illiyācāpadhāribhi ;

Te putta paṭipajjassu, rajjaṃ niyyādayāmi te.

Mounted by riders bearing swords and bows—take charge of them, my son; I hand over the kingdom to you.

48.

48.

‘‘Ajjeva pabbajissāmi, ko jaññā maraṇaṃ suve;

Māhaṃ kākova dummedho, kāmānaṃ vasamanvagaṃ.

This very day I will go forth; who knows of death tomorrow? May I not, like a foolish crow, come under the sway of sensual pleasures.

49.

49.

‘‘Saṭṭhi rathasahassāni, sannaddhā ussitaddhajā;

Dīpā athopi veyyagghā, sabbālaṅkārabhūsitā.

Sixty thousand chariots, fully equipped, with banners raised high, covered with panther and tiger skins, and adorned with all ornaments.

50.

50.

‘‘Ārūḷhā gāmaṇīyehi, cāpahatthehi vammibhi;

Te putta paṭipajjassu, rajjaṃ niyyādayāmi te.

Manned by warriors in armor with bows in hand—take charge of them, my son; I hand over the kingdom to you.

51.

51.

‘‘Ajjeva pabbajissāmi, ko jaññā maraṇaṃ suve;

Māhaṃ kākova dummedho, kāmānaṃ vasamanvagaṃ.

This very day I will go forth; who knows of death tomorrow? May I not, like a foolish crow, come under the sway of sensual pleasures.

52.

52.

‘‘Saṭṭhi dhenusahassāni, rohaññā puṅgavūsabhā;

Tā putta paṭipajjassu, rajjaṃ niyyādayāmi te.

Sixty thousand tawny milch-cows, with excellent bulls among them—take charge of them, my son; I hand over the kingdom to you.

53.

53.

‘‘Ajjeva pabbajissāmi, ko jaññā maraṇaṃ suve;

Māhaṃ kākova dummedho, kāmānaṃ vasamanvagaṃ.

This very day I will go forth; who knows of death tomorrow? May I not, like a foolish crow, come under the sway of sensual pleasures.

54.

54.

‘‘Soḷasitthisahassāni, sabbālaṅkārabhūsitā;

Vicitravatthābharaṇā, āmuttamaṇikuṇḍalā;

Tā putta paṭipajjassu, rajjaṃ niyyādayāmi te.

Sixteen thousand women, adorned with all ornaments, with varied clothes and adornments, wearing jeweled earrings—take charge of them, my son; I hand over the kingdom to you.

55.

55.

‘‘Ajjeva pabbajissāmi, ko jaññā maraṇaṃ suve;

Māhaṃ kākova dummedho, kāmānaṃ vasamanvagaṃ’’.

This very day I will go forth; who knows of death tomorrow? May I not, like a foolish crow, come under the sway of sensual pleasures.

56.

56.

‘‘Daharasseva [Pg.58] me tāta, mātā matāti me sutaṃ;

Tayā vinā ahaṃ tāta, jīvitumpi na ussahe.

Father, I have heard that my mother died when I was just a child. Without you, father, I am not able even to live.

57.

57.

‘‘Yathā āraññakaṃ nāgaṃ, poto anveti pacchato;

Jessantaṃ giriduggesu, samesu visamesu ca.

Just as a young elephant follows a forest elephant from behind, as it goes through difficult mountain terrain, on both level and uneven ground.

58.

58.

‘‘Evaṃ taṃ anugacchāmi, puttamādāya pacchato;

Subharo te bhavissāmi, na te hessāmi dubbharo’’.

Thus, taking your son, please go; I shall follow you from behind. I will be easy for you to support; I will not be difficult for you to support.

59.

59.

‘‘Yathā sāmuddikaṃ nāvaṃ, vāṇijānaṃ dhanesinaṃ;

Vohāro tattha gaṇheyya, vāṇijā byasanī siyā.

Just as with an ocean-going ship of wealth-seeking merchants, should disaster befall it at sea, the merchants would meet with misfortune.

60.

60.

‘‘Evamevāyaṃ puttakali, antarāyakaro mama ;

Imaṃ kumāraṃ pāpetha, pāsādaṃ rativaḍḍhanaṃ.

Just so, this troublesome son is an obstacle-maker for me. Take this prince to the pleasure-increasing palace.

61.

61.

‘‘Tattha kambusahatthāyo, yathā sakkaṃva accharā;

Tā naṃ tattha ramessanti, tāhi ceso ramissati.

There, maidens with hands as smooth as conch shells, like celestial nymphs attending to Sakka, will cause him to delight, and he will delight with them.

62.

62.

‘‘Tato kumāraṃ pāpesuṃ, pāsādaṃ rativaḍḍhanaṃ;

Taṃ disvā avacuṃ kaññā, dīghāvuṃ raṭṭhavaḍḍhanaṃ.

Then they led the prince to the pleasure-increasing palace. Seeing him, the maidens spoke to Dīghāvu, the increaser of the kingdom.

63.

63.

‘‘Devatā nusi gandhabbo, adu sakko purindado;

Ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ mayaṃ’’.

‘Are you a deva, or a gandhabba, or perhaps Sakka, the Giver to Foremost Men? Who are you, or whose son? How may we know you?’

64.

64.

‘‘Namhi devo na gandhabbo, nāpi sakko purindado;

Kāsirañño ahaṃ putto, dīghāvu raṭṭhavaḍḍhano;

Mamaṃ bharatha bhaddaṃ vo, ahaṃ bhattā bhavāmi vo’’.

‘I am not a deva, nor a gandhabba, nor am I Sakka, the Giver to Foremost Men. I am Dīghāvu, son of the king of Kāsi, the increaser of the kingdom. Support me, and may it be well with you; I shall be your husband.’

65.

65.

‘‘Taṃ tattha avacuṃ kaññā, dīghāvuṃ raṭṭhavaḍḍhanaṃ;

‘Kuhiṃ rājā anuppatto, ito rājā kuhiṃ gato’’’.

There the maidens said to Dīghāvu, the kingdom’s prosperer: ‘Where has the king arrived? Where has the king gone from here?’

66.

66.

‘‘Paṅkaṃ rājā atikkanto, thale rājā patiṭṭhito;

Akaṇṭakaṃ agahanaṃ, paṭipanno mahāpathaṃ.

‘The king has crossed the mire; the king stands on dry land. He has entered the great path, free of thorns and thickets.’

67.

67.

‘‘Ahañca paṭipannosmi, maggaṃ duggatigāminaṃ;

Sakaṇṭakaṃ sagahanaṃ, yena gacchanti duggatiṃ’’.

‘And I have set out on the path leading to a woeful state, thorny and dense, by which those headed for a woeful state travel.’

68.

68.

‘‘Tassa [Pg.59] te svāgataṃ rāja, sīhasseva giribbajaṃ;

Anusāsa mahārāja, tvaṃ no sabbāsamissaro’’ti.

‘Welcome to you, O king, like a lion to its mountain cave. Instruct us, great king; you are the master of us all.’

Soṇakajātakaṃ paṭhamaṃ.

The Soṇaka Jātaka, the First.

530. Saṃkiccajātakaṃ (2)

530. The Saṃkicca Jātaka (2)

69.

69.

‘‘Disvā nisinnaṃ rājānaṃ, brahmadattaṃ rathesabhaṃ;

Athassa paṭivedesi, yassāsi anukampako.

Having seen the ascetic seated, the one who was his compassionate attendant then informed King Brahmadatta, the bull among charioteers:

70.

70.

‘‘Saṃkiccāyaṃ anuppatto, isīnaṃ sādhusammato;

Taramānarūpo niyyāhi, khippaṃ passa mahesinaṃ.

‘Saṃkicca has arrived, esteemed as virtuous by the sages. Go forth in haste; quickly see the great sage.’

71.

71.

‘‘Tato ca rājā taramāno, yuttamāruyha sandanaṃ;

Mittāmaccaparibyūḷho, agamāsi rathesabho.

Then the king, that bull among charioteers, hastening, mounted a yoked chariot and, surrounded by friends and ministers, departed.

72.

72.

‘‘Nikkhippa pañca kakudhāni, kāsīnaṃ raṭṭhavaḍḍhano;

Vāḷabījani muṇhīsaṃ, khaggaṃ chattañcupāhanaṃ;

The increaser of the Kāsi kingdom set aside the five emblems of royalty: the whisk, the turban, the sword, the parasol, and the sandals.

73.

73.

‘‘Oruyha rājā yānamhā, ṭhapayitvā paṭicchadaṃ;

Āsīnaṃ dāyapassasmiṃ, saṃkiccamupasaṅkami.

The king, descending from his chariot and setting aside his regalia, approached Saṃkicca, who was seated in the Dāyapassa park.

74.

74.

‘‘Upasaṅkamitvā so rājā, sammodi isinā saha;

Taṃ kathaṃ vītisāretvā, ekamantaṃ upāvisi.

Having approached, that king exchanged friendly greetings with the sage; after concluding that conversation, he sat down to one side.

75.

75.

‘‘Ekamantaṃ nisinnova, atha kālaṃ amaññatha;

Tato pāpāni kammāni, pucchituṃ paṭipajjatha.

Seated to one side, he then perceived it was the proper time. Then he proceeded to ask about evil deeds.

76.

76.

‘‘Isiṃ pucchāma saṃkiccaṃ, isīnaṃ sādhusammataṃ;

Āsīnaṃ dāyapassasmiṃ, isisaṅghapurakkhataṃ.

‘We ask the sage Saṃkicca, esteemed as virtuous by the sages, seated in the Dāyapassa park, honored by the assembly of sages:

77.

77.

‘‘Kaṃ gatiṃ pecca gacchanti, narā dhammāticārino;

Aticiṇṇo mayā dhammo, taṃ me akkhāhi pucchito.

‘To what destination do people who transgress the Dhamma go after death? I have transgressed the Dhamma; being asked, please tell me this.’

78.

78.

‘‘Isī avaca saṃkicco, kāsīnaṃ raṭṭhavaḍḍhanaṃ;

Āsīnaṃ dāyapassasmiṃ, mahārāja suṇohi me.

The sage Saṃkicca, seated in the Dāyapassa park, said to the increaser of the Kāsi kingdom: ‘Great king, listen to me.’

79.

79.

‘‘Uppathena [Pg.60] vajantassa, yo maggamanusāsati;

Tassa ce vacanaṃ kayirā, nāssa maggeyya kaṇṭako.

‘If one who is going on a wrong path were to follow the word of one who instructs him on the right path, no thorn would afflict him.’

80.

80.

‘‘Adhammaṃ paṭipannassa, yo dhammamanusāsati;

Tassa ce vacanaṃ kayirā, na so gaccheyya duggatiṃ.

‘If one who has practiced unrighteousness were to follow the word of one who instructs him in the Dhamma, he would not go to a woeful state.’

81.

81.

‘‘Dhammo patho mahārāja, adhammo pana uppatho;

Adhammo nirayaṃ neti, dhammo pāpeti suggatiṃ.

‘Dhamma is the path, great king, while Adhamma is the wrong path. Adhamma leads to hell; Dhamma leads to a good destination.’

82.

82.

‘‘Adhammacārino rāja, narā visamajīvino;

Yaṃ gatiṃ pecca gacchanti, niraye te suṇohi me.

‘O king, those who practice unrighteousness, people with dishonest livelihoods—hear from me of the hells, the destination they go to after death.’

83.

83.

‘‘Sañjīvo kāḷasutto ca, saṅghāto dve ca roruvā;

Athāparo mahāvīci, tāpano ca patāpano.

‘Sañjīva, Kāḷasutta, Saṅghāta, and the two Roruvas; then another, Mahā-Avīci, Tāpana, and Patāpana.’

84.

84.

‘‘Iccete aṭṭha nirayā, akkhātā duratikkamā;

Ākiṇṇā luddakammehi, paccekā soḷasussadā.

‘These eight hells have thus been declared, hard to transcend, filled with those of cruel deeds, each with sixteen subsidiary hells.’

85.

85.

‘‘Kadariyatāpanā ghorā, accimanto mahabbhayā;

Lomahaṃsanarūpā ca, bhesmā paṭibhayā dukhā.

‘Tormenting the miserly, they are dreadful, blazing, greatly frightening, of a hair-raising nature, fearsome, terrifying, and painful.’

86.

86.

‘‘Catukkaṇṇā catudvārā, vibhattā bhāgaso mitā;

Ayopākārapariyantā, ayasā paṭikujjitā.

‘Four-cornered and four-gated, divided into measured portions; bounded by iron ramparts, covered over with iron.’

87.

87.

‘‘Tesaṃ ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, phuṭā tiṭṭhanti sabbadā.

‘Their ground is made of iron, blazing and filled with heat; extending a hundred yojanas all around, they stand perpetually ablaze.’

88.

88.

‘‘Ete patanti niraye, uddhaṃpādā avaṃsirā;

Isīnaṃ ativattāro, saññatānaṃ tapassinaṃ.

‘Those who transgress against the sages, the restrained ascetics, fall into these hells, feet upwards and head downwards.’

89.

89.

‘‘Te bhūnahuno paccanti, macchā bilakatā yathā;

Saṃvacchare asaṅkheyye, narā kibbisakārino.

‘Those destroyers of beings are cooked like fish cut into pieces; for innumerable years are the evildoers roasted.’

90.

90.

‘‘Ḍayhamānena gattena, niccaṃ santarabāhiraṃ;

Nirayā nādhigacchanti, dvāraṃ nikkhamanesino.

‘With bodies constantly burning, inside and out, those seeking an exit from hell do not find a door.’

91.

91.

‘‘Puratthimena [Pg.61] dhāvanti, tato dhāvanti pacchato;

Uttarenapi dhāvanti, tato dhāvanti dakkhiṇaṃ;

Yaṃ yañhi dvāraṃ gacchanti, taṃ tadeva pidhīyare.

‘They run to the east, then they run to the west; they run to the north, then they run to the south. Whichever door they go to, that very one is shut.’

92.

92.

‘‘Bahūni vassasahassāni, janā nirayagāmino;

Bāhā paggayha kandanti, patvā dukkhaṃ anappakaṃ.

‘For many thousands of years, the people bound for hell wail with upraised arms, having attained immense suffering.’

93.

93.

‘‘Āsīvisaṃva kupitaṃ, tejassiṃ duratikkamaṃ;

Na sādhurūpe āsīde, saññatānaṃ tapassinaṃ.

‘One should not assail restrained ascetics of gentle appearance, who are like an angry viper, fiery and hard to overcome.’

94.

94.

‘‘Atikāyo mahissāso, ajjuno kekakādhipo;

Sahassabāhu ucchinno, isimāsajja gotamaṃ.

‘Arjuna, lord of the Kekas, of huge body and a great archer, also known as Sahassabāhu, was destroyed for having assailed the sage Gotama.’

95.

95.

‘‘Arajaṃ rajasā vacchaṃ, kisaṃ avakiriya daṇḍakī;

Tālova mūlato chinno, sa rājā vibhavaṅgato.

‘King Daṇḍakī, having defiled the dustless sage Kisavaccha with dust, was cut down like a palm tree from the root; that king went to ruin.’

96.

96.

‘‘Upahacca manaṃ majjho, mātaṅgasmiṃ yasassine;

Sapārisajjo ucchinno, majjhāraññaṃ tadā ahu.

‘King Majjha, having offended the glorious sage Mātaṅga, was destroyed along with his retinue, and his kingdom then became the Majjha forest.’

97.

97.

‘‘Kaṇhadīpāyanāsajja, isiṃ andhakaveṇḍayo ;

Aññoññaṃ musalā hantvā, sampattā yamasādhanaṃ.

‘Having assailed the sage Kaṇhadīpāyana, the Andhakaveṇḍas, striking each other with clubs, reached the abode of Yama.’

98.

98.

‘‘Athāyaṃ isinā satto, antalikkhacaro pure;

Pāvekkhi pathaviṃ cecco, hīnatto pattapariyāyaṃ.

‘Then this king of Ceti, formerly a sky-farer, being cursed by a sage, entered the earth, humbled and having come to his end.’

99.

99.

‘‘Tasmā hi chandāgamanaṃ, nappasaṃsanti paṇḍitā;

Aduṭṭhacitto bhāseyya, giraṃ saccūpasaṃhitaṃ.

‘Therefore, the wise do not praise going astray through desire; with an uncorrupted mind, one should speak words connected with truth.’

100.

100.

‘‘Manasā ce paduṭṭhena, yo naro pekkhate muniṃ;

Vijjācaraṇasampannaṃ, gantā so nirayaṃ adho.

‘If a person with a corrupted mind looks upon a sage accomplished in knowledge and conduct, that person will go to the hell below.’

101.

101.

‘‘Ye vuḍḍhe paribhāsanti, pharusūpakkamā janā;

Anapaccā adāyādā, tālavatthu bhavanti te.

‘Those people of harsh behavior who revile the elders become childless and without heirs, like the stump of a palm tree.’

102.

102.

‘‘Yo [Pg.62] ca pabbajitaṃ hanti, katakiccaṃ mahesinaṃ;

Sa kāḷasutte niraye, cirarattāya paccati.

‘And whoever kills a renunciant, a great sage who has done what was to be done, roasts in the Kāḷasutta hell for a long time.’

103.

103.

‘‘Yo ca rājā adhammaṭṭho, raṭṭhaviddhaṃsano mago ;

Tāpayitvā janapadaṃ, tāpane pecca paccati.

And a king who is unrighteous, a destroyer of the realm, a fool—having tormented the populace, he is cooked in the Tāpana Hell after death.

104.

104.

‘‘So ca vassasahassāni, sataṃ dibbāni paccati;

Accisaṅghapareto so, dukkhaṃ vedeti vedanaṃ.

For a hundred thousand divine years, he is cooked; surrounded by a mass of flames, he feels painful suffering.

105.

105.

‘‘Tassa aggisikhā kāyā, niccharanti pabhassarā;

Tejobhakkhassa gattāni, lomehi ca nakhehi ca.

Radiant flames shoot forth from his body; from the limbs, hairs, and nails of that fire-consumer they emerge.

106.

106.

‘‘Ḍayhamānena gattena, niccaṃ santarabāhiraṃ;

Dukkhābhitunno nadati, nāgo tuttaṭṭito yathā.

With his body constantly burning, inside and out, overwhelmed by pain, he cries out like an elephant pierced by a goad.

107.

107.

‘‘Yo lobhā pitaraṃ hanti, dosā vā purisādhamo;

Sa kāḷasutte niraye, cirarattāya paccati.

That vile man who kills his father out of greed or out of hatred is cooked in the Kāḷasutta Hell for a long time.

108.

108.

‘‘Sa tādiso paccati lohakumbhiyaṃ, pakkañca sattīhi hananti nittacaṃ;

Andhaṃ karitvā muttakarīsabhakkhaṃ, khāre nimujjanti tathāvidhaṃ naraṃ.

Such a one is cooked in an iron cauldron, and while cooking, they strike the skinless one with spears. Having blinded him and made him eat urine and feces, they plunge such a man into caustic water.

109.

109.

‘‘Tattaṃ pakkuthitamayoguḷañca, dīghe ca phāle cirarattatāpite;

Vikkhambhamādāya vibandha rajjubhi, vivaṭe mukhe sampavisanti rakkhasā.

A heated, boiling iron ball, and long stakes heated for a long time—these the demons, having bound him with ropes and propped his mouth open, thrust into his gaping mouth.

110.

110.

‘‘Sāmā ca soṇā sabalā ca gijjhā, kākoḷasaṅghā ca dijā ayomukhā;

Saṅgamma khādanti vipphandamānaṃ, jivhaṃ vibhajja vighāsaṃ salohitaṃ.

Dark and spotted dogs, and iron-beaked vultures, flocks of crows, and other birds, gathering together, devour him as he writhes, tearing apart his tongue for their bloody feast.

111.

111.

‘‘Taṃ [Pg.63] daḍḍhatālaṃ paribhinnagattaṃ, nippothayantā anuvicaranti rakkhasā;

Ratī hi nesaṃ dukhino panītare, etādisasmiṃ niraye vasanti;

Ye keci loke idha pettighātino.

Like a burnt palm tree, with a shattered body, the demons roam about, crushing him. For their delight is in the suffering of others; in such a hell dwell all those in this world who are father-killers.

112.

112.

‘‘Putto ca mātaraṃ hantvā, ito gantvā yamakkhayaṃ;

Bhusamāpajjate dukkhaṃ, attakammaphalūpago.

A son who kills his mother, going from here to Yama’s abode, encounters intense suffering, undergoing the fruit of his own kamma.

113.

113.

‘‘Amanussā atibalā, hantāraṃ janayantiyā;

Ayomayehi vāḷehi, pīḷayanti punappunaṃ.

Very powerful non-humans crush the slayer of his mother again and again with iron scourges.

114.

114.

‘‘Tamassavaṃ sakā gattā, ruhiraṃ attasambhavaṃ;

Tambalohavilīnaṃva, tattaṃ pāyenti mattighaṃ.

The flowing blood from his own limbs, arisen from himself, hot like molten copper—this they make the matricide drink.

115.

115.

‘‘Jigucchaṃ kuṇapaṃ pūtiṃ, duggandhaṃ gūthakaddamaṃ;

Pubbalohitasaṅkāsaṃ, rahadamogayha tiṭṭhati.

Into a pool—disgusting, corpse-filled, putrid, foul-smelling, a mire of excrement, resembling pus and blood—he plunges and there he stands.

116.

116.

‘‘Tamenaṃ kimayo tattha, atikāyā ayomukhā;

Chaviṃ bhetvāna khādanti, saṃgiddhā maṃsalohite.

There, worms with enormous bodies and iron mouths, greedy for flesh and blood, pierce his skin and devour him.

117.

117.

‘‘So ca taṃ nirayaṃ patto, nimuggo sataporisaṃ;

Pūtikaṃ kuṇapaṃ vāti, samantā satayojanaṃ.

And having reached that hell, he is submerged to a depth of a hundred men's heights. A putrid, corpse-like stench blows for a hundred yojanas all around.

118.

118.

‘‘Cakkhumāpi hi cakkhūhi, tena gandhena jīyati;

Etādisaṃ brahmadatta, mātugho labhate dukhaṃ.

Indeed, even one with sight has his eyes overcome by that stench. Such suffering, O Brahmadatta, does a matricide receive.

119.

119.

‘‘Khuradhāramanukkamma, tikkhaṃ durabhisambhavaṃ;

Patanti gabbhapātiyo, duggaṃ vetaraṇiṃ nadiṃ.

Those who cause abortions, treading upon a sharp and hard-to-endure razor's edge, fall into the Vetaraṇī river, so difficult to cross.

120.

120.

‘‘Ayomayā simbaliyo, soḷasaṅgulakaṇṭakā;

Ubhato abhilambanti, duggaṃ vetaraṇiṃ nadiṃ.

Iron Simbali trees, with thorns sixteen finger-breadths long, hang over both sides of the Vetaraṇī river, so difficult to cross.

121.

121.

‘‘Te accimanto tiṭṭhanti, aggikkhandhāva ārakā;

Ādittā jātavedena, uddhaṃ yojanamuggatā.

They stand blazing, like masses of fire from afar; ablaze with fire, they rise up a yojana high.

122.

122.

‘‘Ete [Pg.64] vajanti niraye, tatte tikhiṇakaṇṭake;

Nāriyo ca aticārā, narā ca paradāragū.

Adulterous women and men who go to another’s wife—these go to that hell of heated, sharp thorns.

123.

123.

‘‘Te patanti adhokkhandhā, vivattā vihatā puthū;

Sayanti vinividdhaṅgā, dīghaṃ jagganti sabbadā.

They fall head-first, rolling about, destroyed, one by one. They lie with their limbs pierced through; for a long time, they are ever awake.

124.

124.

‘‘Tato ratyā vivasāne, mahatiṃ pabbatūpamaṃ;

Lohakumbhiṃ pavajjanti, tattaṃ aggisamūdakaṃ.

Then, at the end of the night, they enter a great iron cauldron like a mountain, filled with heated, fiery water.

125.

125.

‘‘Evaṃ divā ca ratto ca, dussīlā mohapārutā;

Anubhonti sakaṃ kammaṃ, pubbe dukkaṭamattano.

Thus, day and night, the immoral, shrouded in delusion, experience their own kamma, the evil formerly done by themselves.

126.

126.

‘‘Yā ca bhariyā dhanakkītā, sāmikaṃ atimaññati;

Sassuṃ vā sasuraṃ vāpi, jeṭṭhaṃ vāpi nanandaraṃ.

And the wife bought with wealth who disrespects her husband, or her mother-in-law, or father-in-law, or her husband's elder brother or sister,

127.

127.

‘‘Tassā vaṅkena jivhaggaṃ, nibbahanti sabandhanaṃ;

Sa byāmamattaṃ kiminaṃ, jivhaṃ passati attani ;

Viññāpetuṃ na sakkoti, tāpane pecca paccati.

With a hook they pull out the tip of her tongue, bound fast; she sees her own tongue, a fathom long and full of worms. Unable to plead, she is cooked in the Tāpana hell after death.

128.

128.

‘‘Orabbhikā sūkarikā, macchikā migabandhakā;

Corā goghātakā luddā, avaṇṇe vaṇṇakārakā.

Butchers of sheep, butchers of pigs, fishermen, hunters, thieves, cattle-slayers, the cruel, and those who praise the unworthy—

129.

129.

‘‘Sattīhi lohakūṭehi, nettiṃsehi usūhi ca;

Haññamānā khāranadiṃ, papatanti avaṃsirā.

Being struck with spears, iron hammers, swords, and arrows, they fall headlong into the Caustic River.

130.

130.

‘‘Sāyaṃ pāto kūṭakārī, ayokūṭehi haññati;

Tato vantaṃ durattānaṃ, paresaṃ bhuñjare sadā.

Morning and evening, the forger is struck with iron hammers; then they must always eat the vomit of other evil-natured ones.

131.

131.

‘‘Dhaṅkā bheraṇḍakā gijjhā, kākoḷā ca ayomukhā;

Vipphandamānaṃ khādanti, naraṃ kibbisakārakaṃ.

Iron-beaked crows, jackals, vultures, and ravens devour the evil-doing man as he writhes.

132.

132.

‘‘Ye migena migaṃ hanti, pakkhiṃ vā pana pakkhinā;

Asanto rajasā channā, gantā te nirayussadaṃ.

Those who kill a beast with a beast-decoy, or a bird with a bird-decoy—those unvirtuous ones, covered by defilement, will go to the Ussada hells.

133.

133.

‘‘Santo [Pg.65] ca uddhaṃ gacchanti, suciṇṇenidha kammunā;

Suciṇṇassa phalaṃ passa, saindā devā sabrahmakā.

But the virtuous go upwards through their well-practiced kamma here. Behold the fruit of good practice: the gods with Indra and the gods with Brahmā.

134.

134.

‘‘Taṃ taṃ brūmi mahārāja, dhammaṃ raṭṭhapatī cara;

Tathā rāja carāhi dhammaṃ, yathā taṃ suciṇṇaṃ nānutappeyya pacchā’’ti.

Therefore I say to you, great king, lord of the realm, practice the Dhamma. O king, practice the Dhamma in such a way that you will not regret that good practice afterwards.

Saṃkiccajātakaṃ dutiyaṃ.

The Saṃkicca Jātaka is concluded.

Saṭṭhinipātaṃ niṭṭhitaṃ.

The Nipāta of Sixty is concluded.

Tassuddānaṃ –

The summary of that:

Atha saṭṭhinipātamhi, suṇātha mama bhāsitaṃ;

Jātakasavhayano pavaro, soṇakaarindamasavhayano;

Tathā vuttarathesabhakiccavaroti.

Now in the Section of Sixty, listen to what is spoken by me: the excellent Jātaka named Soṇaka-Arindama, and likewise the excellent Saṃkicca.

20. Sattatinipāto

The Section of Seventy

531. Kusajātakaṃ (1)

20. The Kusa Jātaka (1)

1.

1.

‘‘Idaṃ [Pg.66] te raṭṭhaṃ sadhanaṃ sayoggaṃ, sakāyuraṃ sabbakāmūpapannaṃ;

Idaṃ te rajjaṃ anusāsa amma, gacchāmahaṃ yattha piyā pabhāvatī’’.

531. This kingdom is yours, with its wealth and equipage, with its royal insignia, endowed with all delights. Govern this kingdom, mother. I shall go where my beloved Pabhāvatī is.

2.

2.

‘‘Anujjubhūtena haraṃ mahantaṃ, divā ca ratto ca nisīthakāle ;

Paṭigaccha tvaṃ khippaṃ kusāvatiṃ kusa, nicchāmi dubbaṇṇamahaṃ vasantaṃ’’.

You bear a great burden, bent over, by day, by night, and at midnight. Go back quickly to Kusāvatī, Kusa! I do not desire an ugly one dwelling here.

3.

3.

‘‘Nāhaṃ gamissāmi ito kusāvatiṃ, pabhāvatī vaṇṇapalobhito tava;

Ramāmi maddassa niketaramme, hitvāna raṭṭhaṃ tava dassane rato.

I shall not go from here to Kusāvatī, O Pabhāvatī, enticed by your beauty; I delight in the charming abode of the Madda king, having abandoned my kingdom, devoted to the sight of you.

4.

4.

‘‘Pabhāvatī vaṇṇapalobhito tava, sammūḷharūpo vicarāmi mediniṃ ;

Disaṃ na jānāmi kutomhi āgato, tayamhi matto migamandalocane.

O Pabhāvatī, captivated by your beauty, I wander the earth in confusion; I know not the direction, nor whence I came, intoxicated by you, O deer-eyed maiden.

5.

5.

‘‘Suvaṇṇacīravasane, jātarūpasumekhale;

Sussoṇi tava kāmā hi, nāhaṃ rajjena matthiko’’.

O you who are clad in golden garments, wearing a beautiful golden girdle; O fair-hipped one, it is for love of you that I have no need for the kingdom.

6.

6.

‘‘Abbhūti tassa bho hoti, yo anicchantamicchati;

Akāmaṃ rāja kāmesi, akantaṃ kantu micchasi’’.

Misfortune, sir, befalls him who desires one who is unwilling. O king, you desire the unwilling one; you wish to love one who is not to be loved.

7.

7.

‘‘Akāmaṃ vā sakāmaṃ vā, yo naro labhate piyaṃ;

Lābhamettha pasaṃsāma, alābho tattha pāpako’’.

Whether she is unwilling or willing, if a man obtains his beloved, we praise that gain; not to gain her is a wicked thing.

8.

8.

‘‘Pāsāṇasāraṃ [Pg.67] khaṇasi, kaṇikārassa dārunā;

Vātaṃ jālena bādhesi, yo anicchantamicchasi’’.

You dig for the core of a stone with a piece of kaṇikāra wood; you try to bind the wind with a net, you who desire one who is unwilling.

9.

9.

‘‘Pāsāṇo nūna te hadaye, ohito mudulakkhaṇe;

Yo te sātaṃ na vindāmi, tirojanapadāgato.

Surely a stone is placed in your heart, O gentle-featured one; for I, having come from a distant land, find no pleasure from you.

10.

10.

‘‘Yadā maṃ bhakuṭiṃ katvā, rājaputtī udikkhati ;

Āḷāriko tadā homi, rañño maddassantepure.

When the princess looks at me with a frown, then I become a cook in the inner palace of King Madda.

11.

11.

‘‘Yadā umhayamānā maṃ, rājaputtī udikkhati ;

Nāḷāriko tadā homi, rājā homi tadā kuso’’.

When the princess looks at me while smiling, then I am not a cook; then I am King Kusa.

12.

12.

‘‘Sace hi vacanaṃ saccaṃ, nemittānaṃ bhavissati;

Neva me tvaṃ patī assa, kāmaṃ chindantu sattadhā’’.

If indeed the word of the soothsayers proves true, you shall never be my husband; let them cut me into seven pieces if they will.

13.

13.

‘‘Sace hi vacanaṃ saccaṃ, aññesaṃ yadi vā mamaṃ;

Neva tuyhaṃ patī atthi, añño sīhassarā kusā’’.

If indeed the word proves true, whether of others or of me, you have no other husband than Kusa of the lion-like voice.

14.

14.

‘‘Nekkhaṃ gīvaṃ te kāressaṃ, patvā khujje kusāvatiṃ;

Sace maṃ nāganāsūrū, olokeyya pabhāvatī.

O hunchback, upon reaching Kusāvatī, I will have a golden necklace made for your neck, if Pabhāvatī, she with thighs like an elephant's trunk, would look at me.

15.

15.

‘‘Nekkhaṃ gīvaṃ te kāressaṃ, patvā khujje kusāvatiṃ;

Sace maṃ nāganāsūrū, ālapeyya pabhāvatī.

O hunchback, upon reaching Kusāvatī, I will have a golden necklace made for your neck, if Pabhāvatī, she with thighs like an elephant's trunk, would speak to me.

16.

16.

‘‘Nekkhaṃ gīvaṃ te kāressaṃ, patvā khujje kusāvatiṃ;

Sace maṃ nāganāsūrū, umhāyeyya pabhāvatī.

O hunchback, upon reaching Kusāvatī, I will have a golden necklace made for your neck, if Pabhāvatī, she with thighs like an elephant's trunk, would smile at me.

17.

17.

‘‘Nekkhaṃ gīvaṃ te kāressaṃ, patvā khujje kusāvatiṃ;

Sace maṃ nāganāsūrū, pamhāyeyya pabhāvatī.

O hunchback, upon reaching Kusāvatī, I will have a golden necklace made for your neck, if Pabhāvatī, she with thighs like an elephant's trunk, would laugh aloud at me.

18.

18.

‘‘Nekkhaṃ gīvaṃ te kāressaṃ, patvā khujje kusāvatiṃ;

Sace me nāganāsūrū, pāṇīhi upasamphuse’’.

O hunchback, upon reaching Kusāvatī, I will have a golden necklace made for your neck, if Pabhāvatī, she with thighs like an elephant's trunk, would touch me with her hands.

19.

19.

‘‘Na hi nūnāyaṃ rājaputtī, kuse sātampi vindati;

Āḷārike bhate pose, vetanena anatthike’’.

Surely this princess finds no pleasure at all in Kusa. He, a cook, a hired servant who has no need of wages, nourishes you.

20.

20.

‘‘Na hi nūnāyaṃ sā khujjā, labhati jivhāya chedanaṃ;

Sunisitena satthena, evaṃ dubbhāsitaṃ bhaṇaṃ’’.

Surely this hunchback will not have her tongue cut out with a well-sharpened blade for speaking such ill words.

21.

21.

‘‘Mā [Pg.68] naṃ rūpena pāmesi, ārohena pabhāvati;

Mahāyasoti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he is of great fame,' hold him dear, O lovely one.

22.

22.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Mahaddhanoti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he is very wealthy,' hold him dear, O lovely one.

23.

23.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Mahabbaloti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he is of great strength,' hold him dear, O lovely one.

24.

24.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Mahāraṭṭhoti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he has a great kingdom,' hold him dear, O lovely one.

25.

25.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Mahārājāti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he is a great king,' hold him dear, O lovely one.

26.

26.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Sīhassaroti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he has a lion's voice,' hold him dear, O lovely one.

27.

27.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Vaggussaroti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he has a beautiful voice,' hold him dear, O lovely one.

28.

28.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Bindussaroti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he has a melodious voice,' hold him dear, O lovely one.

29.

29.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Mañjussaroti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he has a sweet voice,' hold him dear, O lovely one.

30.

30.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Madhussaroti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he has a honey-sweet voice,' hold him dear, O lovely one.

31.

31.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Satasippoti katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he is skilled in a hundred arts,' hold him dear, O lovely one.

32.

32.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Khattiyotipi katvāna, karassu rucire piyaṃ.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he is a Khattiya,' hold him dear, O lovely one.

33.

33.

‘‘Mā naṃ rūpena pāmesi, ārohena pabhāvati;

Kusarājāti katvāna, karassu rucire piyaṃ’’.

Do not judge him by his form or by his stature, O Pabhāvatī. Considering that 'he is King Kusa,' hold him dear, O lovely one.

34.

34.

‘‘Ete [Pg.69] nāgā upatthaddhā, sabbe tiṭṭhanti vammitā ;

Purā maddanti pākāraṃ, ānentetaṃ pabhāvatiṃ’’.

These elephants stand obstinately, all of them armored; before they crush the city wall, bring forth this Pabhāvatī.

35.

35.

‘‘Satta bile karitvāna, ahametaṃ pabhāvatiṃ;

Khattiyānaṃ padassāmi, ye maṃ hantuṃ idhāgatā’’.

Having made her into seven portions, I shall give this Pabhāvatī to the Khattiyas who have come here to kill me.

36.

36.

‘‘Avuṭṭhahi rājaputtī, sāmā koseyyavāsinī;

Assupuṇṇehi nettehi, dāsīgaṇapurakkhatā’’.

The princess of golden complexion, clad in silk, arose; surrounded by her host of maids, with eyes full of tears.

37.

37.

‘‘Taṃ nūna kakkūpanisevitaṃ mukhaṃ, ādāsadantātharupaccavekkhitaṃ;

Subhaṃ sunettaṃ virajaṃ anaṅgaṇaṃ, chuddhaṃ vane ṭhassati khattiyehi.

Surely that face of mine, anointed with fine cosmetics, reflected in a mirror with an ivory handle—lovely, with beautiful eyes, stainless, without blemish—will be cast away in the forest by the Khattiyas.

38.

38.

‘‘Te nūna me asite vellitagge, kese mudū candanasāralitte;

Samākule sīvathikāya majjhe, pādehi gijjhā parikaḍḍhissanti.

Surely this black hair of mine, with curled tips, soft, anointed with sandalwood essence, will be dragged about by vultures with their feet, all dishevelled, amidst the charnel ground.

39.

39.

‘‘Tā nūna me tambanakhā sulomā, bāhā mudū candanasāralittā;

Chinnā vane ujjhitā khattiyehi, gayha dhaṅko gacchati yena kāmaṃ.

Surely these arms of mine, with copper-colored nails and fine hair, soft, anointed with sandalwood essence, cut off and abandoned in the forest by the Khattiyas, a crow will seize and carry off wherever it wishes.

40.

40.

‘‘Te nūna tālūpanibhe alambe, nisevite kāsikacandanena;

Thanesu me lambissati siṅgālo, mātūva putto taruṇo tanūjo.

Surely a jackal will suckle at my breasts—which are like ripe palmyra fruits, pendulous, and anointed with sandalwood from Kāsī—just as a young, tender son suckles at his mother's.

41.

41.

‘‘Taṃ nūna soṇiṃ puthulaṃ sukoṭṭitaṃ, nisevitaṃ kañcanamekhalāhi;

Chinnaṃ vane khattiyehī avatthaṃ, siṅgālasaṅghā parikaḍḍhissanti.

Surely my broad and well-rounded hips, adorned with golden girdles, cut off in the forest by the Khattiyas and left bare, packs of jackals will drag about.

42.

42.

‘‘Soṇā [Pg.70] dhaṅkā siṅgālā ca, ye caññe santi dāṭhino;

Ajarā nūna hessanti, bhakkhayitvā pabhāvatiṃ.

Dogs, crows, and jackals, and whatever other fanged creatures there are, will surely become ageless after devouring Pabhāvatī.

43.

43.

‘‘Sace maṃsāni hariṃsu, khattiyā dūragāmino;

Aṭṭhīni amma yācitvā, anupathe dahātha naṃ.

If the warrior-kings, going far, have taken my flesh, Mother, having begged for the bones, cremate them beside the road.

44.

44.

‘‘Khettāni amma kāretvā, kaṇikārettha ropaya ;

Yadā te pupphitā assu, hemantānaṃ himaccaye;

Sareyyātha mamaṃ amma, evaṃvaṇṇā pabhāvatī’’.

Mother, having had fields prepared, plant kaṇikāra trees there. When they are in bloom at the end of winter, you should remember me, Mother, thinking, 'Pabhāvatī was of such a complexion'.

45.

45.

‘‘Tassā mātā udaṭṭhāsi, khattiyā devavaṇṇinī;

Disvā asiñca sūnañca, rañño maddassantepure’’.

Her mother, a warrior-caste woman of divine complexion, rose up, seeing the axe and the butcher's knife in the inner palace of King Madda.

46.

46.

‘‘Iminā nūna asinā, susaññaṃ tanumajjhimaṃ;

Dhītaraṃ madda hantvāna, khattiyānaṃ padassasi’’.

Surely, O Madda, with this axe, having killed your well-proportioned, slender-waisted daughter, you will give her to the warrior-kings.

47.

47.

‘‘Na me akāsi vacanaṃ, atthakāmāya puttike;

Sājja lohitasañchannā, gacchasi yamasādhanaṃ.

You did not heed my words, my child, spoken for your welfare; today, covered in blood, you shall go to Yama’s abode.

48.

48.

‘‘Evamāpajjatī poso, pāpiyañca nigacchati;

Yo ve hitānaṃ vacanaṃ, na karoti atthadassinaṃ.

Thus does a person meet with misfortune and come to a wretched state, who does not follow the words of well-wishers who see what is beneficial.

49.

49.

‘‘Sace ca ajja dhāresi, kumāraṃ cārudassanaṃ;

Kusena jātaṃ khattiyaṃ, suvaṇṇamaṇimekhalaṃ;

Pūjitaṃ ñātisaṅghehi, na gacchasi yamakkhayaṃ.

And if today you had accepted the prince, a warrior-caste man of pleasing appearance, born of Kusa, adorned with a golden and jeweled girdle, honored by his assembly of kinsmen, you would not be going to Yama's destruction.

50.

50.

‘‘Yatthassu bherī nadati, kuñjaro ca nikūjati ;

Khattiyānaṃ kule bhadde, kiṃ nu sukhataraṃ tato.

Where the drum sounds and the elephant trumpets, in the clan of the warrior-caste, O gracious one, what indeed is more pleasant than that?

51.

51.

‘‘Asso ca sisati dvāre, kumāro uparodati;

Khattiyānaṃ kule bhadde, kiṃ nu sukhataraṃ tato.

A horse neighs at the gate, and a young minstrel sings; in the clan of the warrior-caste, O gracious one, what indeed is more pleasant than that?

52.

52.

‘‘Mayūrakoñcābhirude, kokilābhinikūjite;

Khattiyānaṃ kule bhadde, kiṃ nu sukhataraṃ tato’’.

In a place resounding with peacocks and herons, and filled with the songs of cuckoos—in the clan of the warrior-caste, O gracious one, what indeed is more pleasant than that?

53.

53.

‘‘Kahaṃ [Pg.71] nu so sattumaddano, pararaṭṭhappamaddano;

Kuso soḷārapaññāṇo, yo no dukkhā pamocaye’’.

Where now is he, the crusher of enemies, the subduer of foreign lands? Kusa, of splendid wisdom, who could deliver us from suffering?

54.

54.

‘‘Idheva so sattumaddano, pararaṭṭhappamaddano;

Kuso soḷārapaññāṇo, yo te sabbe vadhissati’’.

Right here is he, the crusher of enemies, the subduer of foreign lands; Kusa, of splendid wisdom, who will slay them all.

55.

55.

‘‘Ummattikā nu bhaṇasi, andhabālā pabhāsasi ;

Kuso ce āgato assa, kiṃ na jānemu taṃ mayaṃ’’.

Are you mad that you speak so? Do you babble like a blind fool? If Kusa had come, how could we not know him?

56.

56.

‘‘Eso āḷāriko poso, kumārīpuramantare;

Daḷhaṃ katvāna saṃvelliṃ, kumbhiṃ dhovati oṇato’’.

That man, the kitchen-servant, within the princess's quarters—having firmly tucked in his lower garment, he washes a pot, bent over.

57.

57.

‘‘Veṇī tvamasi caṇḍālī, adūsi kulagandhinī;

Kathaṃ maddakule jātā, dāsaṃ kayirāsi kāmukaṃ’’.

Are you a basket-maker's daughter, or a caṇḍāla woman? Or are you a destroyer of your clan? How, being born into the Madda clan, could you make your own husband a slave?

58.

58.

‘‘Namhi veṇī na caṇḍālī, na camhi kulagandhinī;

Okkākaputto bhaddante, tvaṃ nu dāsoti maññasi’’.

I am not a basket-maker's daughter, nor a caṇḍāla woman, nor am I a destroyer of my clan. O gracious mother, do you think that the son of Okkāka is a slave?

59.

59.

‘‘Yo brāhmaṇasahassāni, sadā bhojeti vīsatiṃ;

Okkākaputto bhaddante, tvaṃ nu dāsoti maññasi’’.

He who always feeds twenty thousand brahmins—that son of Okkāka, O gracious mother, do you think he is a slave?

60.

60.

‘‘Yassa nāgasahassāni, sadā yojenti vīsatiṃ;

Okkākaputto bhaddante, tvaṃ nu dāsoti maññasi.

He for whom they always harness twenty thousand elephants—that son of Okkāka, O gracious mother, do you think he is a slave?

61.

61.

‘‘Yassa assasahassāni, sadā yojenti vīsatiṃ;

Okkākaputto bhaddante, tvaṃ nu dāsoti maññasi.

He for whom they always harness twenty thousand horses—that son of Okkāka, O gracious mother, do you think he is a slave?

62.

62.

‘‘Yassa rathasahassāni, sadā yojenti vīsatiṃ;

Okkākaputto bhaddante, tvaṃ nu dāsoti maññasi.

He for whom they always harness twenty thousand chariots—that son of Okkāka, O gracious mother, do you think he is a slave?

(‘‘Yassa usabhasahassāni, sadā yojenti vīsatiṃ;

Okkākaputto bhaddante, tvaṃ nu dāsoti maññasi).

He for whom they always yoke twenty thousand bulls—that son of Okkāka, O gracious mother, do you think he is a slave?

63.

63.

‘‘Yassa dhenusahassāni, sadā duhanti vīsatiṃ ;

Okkākaputto bhaddante, tvaṃ nu dāsoti maññasi’’.

He for whom they always milk twenty thousand milk-cows—that son of Okkāka, O gracious mother, do you think he is a slave?

64.

64.

‘‘Taggha [Pg.72] te dukkaṭaṃ bāle, yaṃ khattiyaṃ mahabbalaṃ;

Nāgaṃ maṇḍūkavaṇṇena, na naṃ akkhāsidhāgataṃ’’.

Truly, O foolish one, you have done wrong, in that you treated a mighty warrior-king, a great being, as though he had the appearance of a frog; and you did not announce him when he had arrived.

65.

65.

‘‘Aparādhaṃ mahārāja, tvaṃ no khama rathesabha;

Yaṃ taṃ aññātavesena, nāññāsimhā idhāgataṃ’’.

Forgive our offense, O great king, O bull among charioteers; in that we did not recognize you, who came here in an unknown guise.

66.

66.

‘‘Mādisassa na taṃ channaṃ, yohaṃ āḷāriko bhave;

Tvaññeva me pasīdassu, natthi te deva dukkaṭaṃ’’.

It is not fitting for one such as I that I should be a kitchen-servant. Be gracious to me; you, O lord, have done no wrong.

67.

67.

‘‘Gaccha bāle khamāpehi, kusarājaṃ mahabbalaṃ;

Khamāpito kuso rājā, so te dassati jīvitaṃ’’.

Go, foolish one, and ask forgiveness of the mighty King Kusa. When you have asked his forgiveness, King Kusa will grant you your life.

68.

68.

‘‘Pitussa vacanaṃ sutvā, devavaṇṇī pabhāvatī;

Sirasā aggahī pāde, kusarājaṃ mahabbalaṃ’’.

Having heard her father's words, Pabhāvatī of divine complexion took the feet of the mighty King Kusa with her head.

69.

69.

‘‘Yāmā ratyo atikkantā, tāmā deva tayā vinā;

Vande te sirasā pāde, mā me kujjhaṃ rathesabha.

Those nights that have passed, O lord, have passed without you. I venerate your feet with my head; do not be angry with me, O bull among charioteers.

70.

70.

‘‘Sabbaṃ te paṭijānāmi, mahārāja suṇohi me;

Na cāpi appiyaṃ tuyhaṃ, kareyyāmi ahaṃ puna.

I confess it all to you, O great king, listen to me; and I shall never again do anything displeasing to you.

71.

71.

‘‘Evaṃ ce yācamānāya, vacanaṃ me na kāhasi;

Idāni maṃ tāto hantvā, khattiyānaṃ padassati’’.

If, as I am begging thus, you will not do my bidding, then my father will kill me now and give me to the warrior-kings.

72.

72.

‘‘Evaṃ te yācamānāya, kiṃ na kāhāmi te vaco;

Vikuddho tyasmi kalyāṇi, mā tvaṃ bhāyi pabhāvati.

Since you are begging thus, how could I not do your bidding? My anger toward you is gone, O lovely one; do not be afraid, Pabhāvatī.

73.

73.

‘‘Sabbaṃ te paṭijānāmi, rājaputti suṇohi me;

Na cāpi appiyaṃ tuyhaṃ, kareyyāmi ahaṃ puna.

I forgive you for everything, O princess, listen to me; and I shall never again do anything displeasing to you.

74.

74.

‘‘Tava kāmā hi sussoṇi, pahu dukkhaṃ titikkhisaṃ ;

Bahuṃ maddakulaṃ hantvā, nayituṃ taṃ pabhāvati’’.

For love of you, O you of beautiful hips, I endured much suffering, rather than slaying many of the Madda clan to lead you away, Pabhāvatī.

75.

75.

‘‘Yojayantu rathe asse, nānācitte samāhite;

Atha dakkhatha me vegaṃ, vidhamantassa sattavo’’.

Let them yoke to the chariot the horses, variously adorned and steady. Then you shall see my impetus as I scatter the enemies.

76.

76.

‘‘Tañca tattha udikkhiṃsu, rañño maddassantepure;

Vijambhamānaṃ sīhaṃva, phoṭentaṃ diguṇaṃ bhujaṃ.

And they looked upon him there, in the inner palace of King Madda, as he stretched like a lion and slapped his two arms.

77.

77.

‘‘Hatthikkhandhañca [Pg.73] āruyha, āropetvā pabhāvatiṃ;

Saṅgāmaṃ otaritvāna, sīhanādaṃ nadī kuso.

Mounting the elephant's shoulder, having lifted up Pabhāvatī, descending into battle, Kusa roared a lion's roar.

78.

78.

‘‘Tassa taṃ nadato sutvā, sīhassevitare migā;

Khattiyā vipalāyiṃsu, kusasaddabhayaṭṭitā.

Just as other beasts flee upon hearing the roar of a lion, so too, hearing his roar, the warrior-kings fled, afflicted by fear of Kusa's sound.

79.

79.

‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Aññamaññassa chindanti, kusasaddabhayaṭṭitā.

Elephant-riders, cavalry, charioteers, and foot-soldiers cut one another down, afflicted by fear of Kusa's sound.

80.

80.

‘‘Tasmiṃ saṅgāmasīsasmiṃ, passitvā haṭṭha mānaso;

Kusassa rañño devindo, adā verocanaṃ maṇiṃ.

At the head of that battle, seeing him, the lord of the gods, with a joyful mind, gave to King Kusa the Verocana jewel.

81.

81.

‘‘So taṃ vijitvā saṅgāmaṃ, laddhā verocanaṃ maṇiṃ;

Hatthikkhandhagato rājā, pāvekkhi nagaraṃ puraṃ.

Having conquered that battle and obtained the Verocana jewel, the king, mounted on the elephant's back, entered the city.

82.

82.

‘‘Jīvaggāhaṃ gahetvāna, bandhitvā satta khattiye;

Sasurassupanāmesi, ime te deva sattavo.

Having captured them alive and bound the seven kings, he presented them to his father-in-law, saying: ‘These, O lord, are your enemies.’

83.

83.

‘‘Sabbeva te vasaṃ gatā, amittā vihatā tava;

Kāmaṃ karohi te tayā, muñca vā te hanassu vā’’.

‘All have come under your power; your enemies are defeated. Do with them as you please: either release them or have them slain.’

84.

84.

‘‘Tuyheva sattavo ete, na hi te mayha sattavo;

Tvaññeva no mahārāja, muñca vā te hanassu vā’’.

‘These are your enemies, indeed; they are not my enemies. You alone are our sovereign, O great king; release them or have them slain.’

85.

85.

‘‘Imā te dhītaro satta, devakaññūpamā subhā;

Dadāhi nesaṃ ekekaṃ, hontu jāmātaro tava’’.

‘Here are your seven daughters, beautiful like celestial maidens. Give one to each of them; let them become your sons-in-law.’

86.

86.

‘‘Amhākañceva tāsañca, tvaṃ no sabbesamissaro;

Tvaññeva no mahārāja, dehi nesaṃ yadicchasi’’.

‘You are sovereign over all of us—both ourselves and them. You alone are our great king; give to them as you wish.’

87.

87.

‘‘Ekamekassa ekekaṃ, adā sīhassaro kuso;

Khattiyānaṃ tadā tesaṃ, rañño maddassa dhītaro.

To each one of those kings, the lion-voiced Kusa then gave one of the daughters of King Madda.

88.

88.

‘‘Pīṇitā tena lābhena, tuṭṭhā sīhassare kuse;

Sakaraṭṭhāni pāyiṃsu, khattiyā satta tāvade.

Pleased by that gain and delighted with the lion-voiced Kusa, the seven kings departed at once for their own kingdoms.

89.

89.

‘‘Pabhāvatiñca ādāya, maṇiṃ verocanaṃ subhaṃ ;

Kusāvatiṃ kuso rājā, agamāsi mahabbalo.

Taking Pabhāvatī and the splendid Verocana gem, the mighty King Kusa went to Kusāvatī.

90.

90.

‘‘Tyassu [Pg.74] ekarathe yantā, pavisantā kusāvatiṃ;

Samānā vaṇṇarūpena, nāññamaññātirocisuṃ.

As they travelled in a single chariot, entering Kusāvatī, they were of similar complexion and form; neither outshone the other.

91.

91.

‘‘Mātā puttena saṅgacchi, ubhayo ca jayampatī;

Samaggā te tadā āsuṃ, phītaṃ dharaṇimāvasu’’nti.

The mother was reunited with her son, and the two, husband and wife, were then united. They lived prosperously upon the earth.

Kusajātakaṃ paṭhamaṃ.

The Kusa Jātaka, the First.

532. Soṇanandajātakaṃ (2)

532. The Soṇananda Jātaka (2)

92.

92.

‘‘Devatā nusi gandhabbo, adu sakko purindado;

Manussabhūto iddhimā, kathaṃ jānemu taṃ mayaṃ’’.

‘Are you a deva, or a gandhabba, or else Sakka, the foremost giver? Or are you a human being possessed of psychic power? How are we to know you?’

93.

93.

‘‘Nāpi devo na gandhabbo, nāpi sakko purindado;

Manussabhūto iddhimā, evaṃ jānāhi bhāradha’’.

‘I am not a deva, nor a gandhabba, nor Sakka, the foremost giver. I am a human being possessed of psychic power; thus you should know, O Bhāradha.’

94.

94.

‘‘Katarūpamidaṃ bhoto, veyyāvaccaṃ anappakaṃ;

Devamhi vassamānamhi, anovassaṃ bhavaṃ akā.

‘Of what sort is this great service of yours, venerable sir? While the sky was raining, you caused it not to rain here.’

95.

95.

‘‘Tato vātātape ghore, sītacchāyaṃ bhavaṃ akā;

Tato amittamajjhesu, saratāṇaṃ bhavaṃ akā.

‘Then, in the fierce wind and heat, you provided cool shade; then, amidst enemies, you provided a protection of arrows.’

96.

96.

‘‘Tato phītāni raṭṭhāni, vasino te bhavaṃ akā;

Tato ekasataṃ khatye, anuyante bhavaṃ akā.

‘Then you made the prosperous kingdoms subservient; then you made one hundred and one kings become your followers.’

97.

97.

‘‘Patītāssu mayaṃ bhoto, vada taṃ bhañja micchasi;

Hatthiyānaṃ assarathaṃ, nāriyo ca alaṅkatā;

Nivesanāni rammāni, mayaṃ bhoto dadāmase.

‘We are pleased with you, venerable sir. State what it is you desire. Elephant-vehicles, horse-chariots, adorned women, and delightful dwellings—these we shall give to you, venerable sir.’

98.

98.

‘‘Atha vaṅge vā magadhe, mayaṃ bhoto dadāmase;

Atha vā assakāvantī, sumanā damma te mayaṃ.

‘Or the kingdoms of Aṅga or Magadha, we will give to you, venerable sir. Or, with glad hearts, we shall give you Assaka and Avanti.’

99.

99.

‘‘Upaḍḍhaṃ vāpi rajjassa, mayaṃ bhoto dadāmase;

Sace te attho rajjena, anusāsa yadicchasi’’.

‘Or even half of the kingdom, we will give to you, venerable sir. If you have need of the kingdom, command whatever you wish.’

100.

100.

‘‘Na [Pg.75] me atthopi rajjena, nagarena dhanena vā;

Athopi janapadena, attho mayhaṃ na vijjati.

‘I have no need of a kingdom, nor a city, nor wealth. Nor is there any need for me of a country.’

101.

101.

‘‘Bhotova raṭṭhe vijite, araññe atthi assamo;

Pitā mayhaṃ janettī ca, ubho sammanti assame.

‘In your own conquered kingdom, there is a hermitage in the forest. My father and my mother both dwell in that hermitage.’

102.

102.

‘‘Tesāhaṃ pubbācariyesu, puññaṃ na labhāmi kātave;

Bhavantaṃ ajjhāvaraṃ katvā, soṇaṃ yācemu saṃvaraṃ’’.

‘I am unable to make merit towards them, my first teachers. With you as my support, let us ask Soṇa to forgive my transgression and to exercise restraint in the future.’

103.

103.

‘‘Karomi te taṃ vacanaṃ, yaṃ maṃ bhaṇasi brāhmaṇa;

Etañca kho no akkhāhi, kīvanto hontu yācakā’’.

‘I shall do your bidding, O brahmin, whatever you say to me. But please tell us this: how many petitioners will there be?’

104.

104.

‘‘Parosataṃ jānapadā, mahāsālā ca brāhmaṇā;

Ime ca khattiyā sabbe, abhijātā yasassino;

Bhavañca rājā manojo, alaṃ hessanti yācakā’’.

‘More than a hundred country-dwellers, wealthy householders and brahmins, all these Khattiyas of high birth and great renown, and you yourself, King Manoja—these will be sufficient as petitioners.’

105.

105.

‘‘Hatthī asse ca yojentu, rathaṃ sannayha sārathi ;

Ābandhanāni gaṇhātha, pādāsussārayaddhaje ;

Assamaṃ taṃ gamissāmi, yattha sammati kosiyo’’.

‘Let them yoke the elephants and horses! Charioteer, prepare the chariot! Take up the harnesses, raise the banners on the chariots! I shall go to that hermitage where Kosiya dwells.’

106.

106.

‘‘Tato ca rājā pāyāsi, senāya caturaṅginī;

Agamā assamaṃ rammaṃ, yattha sammati kosiyo’’.

Then the king departed with his four-limbed army; he went to the delightful hermitage where Kosiya dwelt.

107.

107.

‘‘Kassa kādambayo kājo, vehāsaṃ caturaṅgulaṃ;

Aṃsaṃ asamphusaṃ eti, udahārāya gacchato’’.

‘Whose is this carrying-pole of kadamba wood that travels through the air, four finger-breadths from his shoulder without touching it, as he goes to fetch water?’

108.

108.

‘‘Ahaṃ soṇo mahārāja, tāpaso sahitabbato ;

Bharāmi mātāpitaro, rattindivamatandito.

‘I am Soṇa, O great king, an ascetic steadfast in his vows. I support my mother and father, tirelessly day and night.’

109.

109.

‘‘Vane phalañca mūlañca, āharitvā disampati;

Posemi mātāpitaro, pubbe katamanussaraṃ’’.

‘Having gathered fruit and roots in the forest, O lord of the land, I nourish my mother and father, remembering what was done for me before.’

110.

110.

‘‘Icchāma assamaṃ gantuṃ, yattha sammati kosiyo;

Maggaṃ no soṇa akkhāhi, yena gacchemu assamaṃ’’.

‘We wish to go to the hermitage where Kosiya dwells. O Soṇa, show us the path by which we may go to the hermitage.’

111.

111.

‘‘Ayaṃ [Pg.76] ekapadī rāja, yenetaṃ meghasannibhaṃ;

Koviḷārehi sañchannaṃ, ettha sammati kosiyo’’.

‘This is the single-file path, O king. Yonder is that which appears like a cloud, covered with koviḷāra trees; there Kosiya dwells.’

112.

112.

‘‘Idaṃ vatvāna pakkāmi, taramāno mahāisi;

Vehāse antalikkhasmiṃ, anusāsitvāna khattiye.

Having instructed the kings and having spoken these words, the great seer departed in haste, travelling through the air in the sky.

113.

113.

‘‘Assamaṃ parimajjitvā, paññapetvāna āsanaṃ;

Paṇṇasālaṃ pavisitvā, pitaraṃ paṭibodhayi.

Having swept the hermitage and prepared a seat, he entered the leaf-hut and awakened his father.

114.

114.

‘‘Ime āyanti rājāno, abhijātā yasassino;

Assamā nikkhamitvāna, nisīda tvaṃ mahāise.

‘These kings are coming, of high birth and great renown. Come out from the hermitage and take your seat, O great seer.’

115.

115.

‘‘Tassa taṃ vacanaṃ sutvā, taramāno mahāisi;

Assamā nikkhamitvāna, sadvāramhi upāvisi’’.

Hearing his words, the great seer, hastening, came out from the hermitage and sat down at his own doorway.

116.

116.

‘‘Tañca disvāna āyantaṃ, jalantaṃriva tejasā;

Khatyasaṅghaparibyūḷhaṃ, kosiyo etadabravi.

Seeing him approaching, blazing as if with majesty, surrounded by a host of kings, Kosiya spoke this:

117.

117.

‘‘Kassa bherī mudiṅgā ca, saṅkhā paṇavadindimā ;

Purato paṭipannāni, hāsayantā rathesabhaṃ.

‘Whose kettledrums and tabors, conches, and small and large drums advance in the vanguard, delighting the lord of chariots?’

118.

118.

‘‘Kassa kañcanapaṭṭena, puthunā vijjuvaṇṇinā;

Yuvā kalāpasannaddho, ko eti siriyā jalaṃ.

‘With a broad golden frontlet, the color of lightning, a youth with quiver fastened—who is this that comes, blazing with splendor?’

119.

119.

‘‘Ukkāmukhapahaṭṭhaṃva, khadiraṅgārasannibhaṃ;

Mukhañca rucirā bhāti, ko eti siriyā jalaṃ.

‘Like gold refined in a furnace mouth, like an ember of khadira wood, his beautiful face shines. Who is this that comes, blazing with splendor?’

120.

120.

‘‘Kassa paggahitaṃ chattaṃ, sasalākaṃ manoramaṃ;

Ādiccaraṃsāvaraṇaṃ, ko eti siriyā jalaṃ.

Whose is this held-up parasol, delightful, with its staff, warding off the sun's rays? Who is this that comes, blazing with splendor?

121.

121.

‘‘Kassa aṅgaṃ pariggayha, vāḷabījanimuttamaṃ;

Caranti varapuññassa, hatthikkhandhena āyato.

Surrounding whom of excellent merit, who comes upon an elephant's back, do they proceed, holding the finest yak-tail fan?

122.

122.

‘‘Kassa setāni chattāni, ājānīyā ca vammitā;

Samantā parikirenti, ko eti siriyā jalaṃ.

Whose are these white parasols and armored noble steeds that surround him on all sides? Who is this that comes, blazing with splendor?

123.

123.

‘‘Kassa [Pg.77] ekasataṃ khatyā, anuyantā yasassino;

Samantānupariyanti, ko eti siriyā jalaṃ.

Whose are these one hundred and one glorious Khattiyas, followers who encircle him on all sides? Who is this that comes, blazing with splendor?

124.

124.

‘‘Hatthi assaratha patti, senā ca caturaṅginī;

Samantānupariyanti, ko eti siriyā jalaṃ.

A fourfold army of elephants, horses, chariots, and infantry encircles him on all sides. Who is this that comes, blazing with splendor?

125.

125.

‘‘Kassesā mahatī senā, piṭṭhito anuvattati;

Akkhobhaṇī apariyantā, sāgarasseva ūmiyo’’.

Whose is this great army that follows behind, unshakeable and boundless, like the waves of the ocean?

126.

126.

‘‘Rājābhirājā manojo, indova jayataṃ pati;

Nandassajjhāvaraṃ eti, assamaṃ brahmacārinaṃ.

The king of kings, Manoja, like Indra, lord of the victorious, comes to the hermitage of the holy men concerning Nanda's transgression.

127.

127.

‘‘Tassesā mahatī senā, piṭṭhito anuvattati;

Akkhobhaṇī apariyantā, sāgarasseva ūmiyo’’.

His is this great army that follows behind, unshakeable and boundless, like the waves of the ocean.

128.

128.

‘‘Anulittā candanena, kāsikuttamadhārino ;

Sabbe pañjalikā hutvā, isīnaṃ ajjhupāgamuṃ’’.

Anointed with sandalwood, wearing the finest Kāsi cloth, all with hands clasped in reverence, they approached the seers.

129.

129.

‘‘Kacci nu bhoto kusalaṃ, kacci bhoto anāmayaṃ;

Kacci uñchena yāpetha, kacci mūlaphalā bahū.

Is all well with you, venerable sir? Are you free from illness? Do you subsist by gleaning? And are roots and fruits plentiful?

130.

130.

‘‘Kacci ḍaṃsā makasā ca, appameva sarīsapā ;

Vane vāḷamigākiṇṇe, kacci hiṃsā na vijjati’’.

Are gadflies and mosquitoes few, and likewise creeping things? In this forest teeming with beasts of prey, is there no harm to be found?

131.

131.

‘‘Kusalañceva no rāja, atho rāja anāmayaṃ;

Atho uñchena yāpema, atho mūlaphalā bahū.

All is well with us, O king, and furthermore, O king, we are free from illness. We also subsist by gleaning, and roots and fruits are plentiful.

132.

132.

‘‘Atho ḍaṃsā makasā ca, appameva sarīsapā ;

Vane vāḷamigākiṇṇe, hiṃsā mayhaṃ na vijjati.

Furthermore, gadflies and mosquitoes are few, and likewise creeping things. In this forest teeming with beasts of prey, no harm is found by me.

133.

133.

‘‘Bahūni vassapūgāni, assame sammataṃ idha;

Nābhijānāmi uppannaṃ, ābādhaṃ amanoramaṃ.

For many years have we dwelt here in this hermitage; I do not recall any affliction or displeasure having arisen.

134.

134.

‘‘Svāgataṃ te mahārāja, atho te adurāgataṃ;

Issarosi anuppatto, yaṃ idhatthi pavedaya.

Welcome to you, great king, and your arrival is auspicious. You, the sovereign, have arrived; declare now whatever you desire of us.

135.

135.

‘‘Tindukāni [Pg.78] piyālāni, madhuke kāsumāriyo ;

Phalāni khuddakappāni, bhuñja rāja varaṃ varaṃ.

Here are tinduka, piyāla, madhuka, and kāsumārī fruits, sweet as honey. Eat, O king, the best of these.

136.

136.

‘‘Idampi pānīyaṃ sītaṃ, ābhataṃ girigabbharā;

Tato piva mahārāja, sace tvaṃ abhikaṅkhasi’’.

Here also is cool drinking water, brought from a mountain cavern. Drink of it, great king, if you so desire.

137.

137.

‘‘Paṭiggahitaṃ yaṃ dinnaṃ, sabbassa agghiyaṃ kataṃ;

Nandassāpi nisāmetha, vacanaṃ so pavakkhati.

What you have offered has been accepted; a hospitable welcome has been made for all. Now please listen to Nanda, for he has something to say.

138.

138.

‘‘Ajjhāvaramhā nandassa, bhoto santikamāgatā;

Suṇātu bhavaṃ vacanaṃ, nandassa parisāya ca’’.

It is because of Nanda's transgression that we have come to your presence. May your reverence please listen to the words of Nanda and of his retinue.

139.

139.

‘‘Parosataṃ jānapadā, mahāsālā ca brāhmaṇā;

Ime ca khattiyā sabbe, abhijātā yasassino;

Bhavañca rājā manojo, anumaññantu me vaco.

You countrymen, over a hundred in number, you wealthy householders and brahmins, and all these high-born, glorious Khattiyas, and you, your majesty, King Manoja—may you all approve my words.

140.

140.

‘‘Ye ca santi samītāro, yakkhāni idha massame;

Araññe bhūtabhabyāni, suṇantu vacanaṃ mama.

And whatever beings are assembled here, the yakkhas in this hermitage, and the spirits of the forest, past and future—may they all listen to my words.

141.

141.

‘‘Namo katvāna bhūtānaṃ, isiṃ vakkhāmi subbataṃ;

So tyāhaṃ dakkhiṇā bāhu, tava kosiya sammato.

Having paid homage to the spirits, I shall speak to you, the sage of virtuous vows. I, O Kosiya, am regarded by you as your right arm.

142.

142.

‘‘Pitaraṃ me janettiñca, bhattukāmassa me sato;

Vīra puññamidaṃ ṭhānaṃ, mā maṃ kosiya vāraya.

O hero, Kosiya, I wish to support my father and my mother. This is an occasion for merit; do not prevent me.

143.

143.

‘‘Sabbhi hetaṃ upaññātaṃ, mametaṃ upanissaja;

Uṭṭhānapāricariyāya, dīgharattaṃ tayā kataṃ;

Mātāpitūsu puññāni, mama lokadado bhava.

Indeed, this is praised by the good; relinquish this duty to me. For a long time you have performed it with energy and service. I now wish to make merit towards our parents; be one who grants me this world of merit.

144.

144.

‘‘Tatheva santi manujā, dhamme dhammapadaṃ vidū;

Maggo saggassa lokassa, yathā jānāsi tvaṃ ise.

Just as you know, O sage, so too do other people know the way of the Dhamma in this duty, that it is the path to the heavenly world.

145.

145.

‘‘Uṭṭhānapāricariyāya, mātāpitusukhāvahaṃ;

Taṃ maṃ puññā nivāreti, ariyamaggāvaro naro’’.

The man who prevents me from this merit—bringing happiness to mother and father through energetic service—that man is an obstructor of the noble path.

146.

146.

‘‘Suṇantu [Pg.79] bhonto vacanaṃ, bhāturajjhāvarā mama;

Kulavaṃsaṃ mahārāja, porāṇaṃ parihāpayaṃ;

Adhammacārī jeṭṭhesu, nirayaṃ sopapajjati.

May you venerable ones who have come on account of my brother's transgression listen to my words. O great king, one who causes the ancient family lineage to decline by acting unrighteously towards his elders is reborn in hell.

147.

147.

‘‘Ye ca dhammassa kusalā, porāṇassa disampati;

Cārittena ca sampannā, na te gacchanti duggatiṃ.

But those who are skilled in the ancient Dhamma, O lord of the land, and are endowed with good conduct—they do not go to a woeful state.

148.

148.

‘‘Mātāpitā ca bhātā ca, bhaginī ñātibandhavā;

Sabbe jeṭṭhassa te bhārā, evaṃ jānāhi bhāradha.

Mother and father, brother and sister, kinsmen and relatives—all these are the burden of the eldest. Know this, O you who bear the burden.

149.

149.

‘‘Ādiyitvā garuṃ bhāraṃ, nāviko viya ussahe;

Dhammañca nappamajjāmi, jeṭṭho casmi rathesabha’’.

Like a boatman, I take up this heavy burden and strive. I am not heedless of my duty, and I am the eldest, O bull among charioteers.

150.

150.

‘‘Adhigamā tame ñāṇaṃ, jālaṃva jātavedato;

Evameva no bhavaṃ dhammaṃ, kosiyo pavidaṃsayi.

We have attained the knowledge that dispels darkness, like a flame from a fire. Even so has the venerable Kosiya revealed the Dhamma to us.

151.

151.

‘‘Yathā udayamādicco, vāsudevo pabhaṅkaro;

Pāṇīnaṃ pavidaṃseti, rūpaṃ kalyāṇapāpakaṃ;

Evameva no bhavaṃ dhammaṃ, kosiyo pavidaṃsayi’’.

Just as the rising sun, the radiant light-maker, reveals to living beings forms both beautiful and ugly, even so has the venerable Kosiya revealed the Dhamma to us.

152.

152.

‘‘Evaṃ me yācamānassa, añjaliṃ nāvabujjhatha;

Tava paddhacaro hessaṃ, vuṭṭhito paricārako’’.

If you will not grant the request I make with clasped hands, then I shall become your attendant, a diligent servant.

153.

153.

‘‘Addhā nanda vijānāsi, saddhammaṃ sabbhi desitaṃ;

Ariyo ariyasamācāro, bāḷhaṃ tvaṃ mama ruccasi.

Truly, Nanda, you understand the good Dhamma taught by the virtuous. You are noble, of noble conduct, and you are exceedingly pleasing to me.

154.

154.

‘‘Bhavantaṃ vadāmi bhotiñca, suṇātha vacanaṃ mama;

Nāyaṃ bhāro bhāramato, ahu mayhaṃ kudācanaṃ.

I speak to you, father, and to you, mother; please listen to my words. This burden has never been considered a burden by me.

155.

155.

‘‘Taṃ maṃ upaṭṭhitaṃ santaṃ, mātāpitusukhāvahaṃ;

Nando ajjhāvaraṃ katvā, upaṭṭhānāya yācati.

While I was peacefully attending upon our parents, bringing them happiness, Nanda, having transgressed, now begs to perform that service.

156.

156.

‘‘Yo ve icchati kāmena, santānaṃ brahmacārinaṃ;

Nandaṃ vo varatha eko, kaṃ nando upatiṭṭhatu’’.

Of you peaceful and holy parents, if one of you wishes it out of love, then choose Nanda. Whom shall Nanda attend?

157.

157.

‘‘Tayā [Pg.80] tāta anuññātā, soṇa taṃ nissitā mayaṃ;

Upaghātuṃ labhe nandaṃ, muddhani brahmacārinaṃ’’.

Dear Soṇa, permitted by you, on whom we depend, may I be allowed to kiss the head of Nanda, this follower of the holy life.

158.

158.

‘‘Assatthasseva taruṇaṃ, pavāḷaṃ māluteritaṃ;

Cirassaṃ nandaṃ disvāna, hadayaṃ me pavedhati.

Like a tender young shoot of the Assattha tree, stirred by the wind, so too, upon seeing Nanda after so long, does my heart tremble.

159.

159.

‘‘Yadā suttāpi supine, nandaṃ passāmi āgataṃ;

Udaggā sumanā homi, nando no āgato ayaṃ.

When, even while sleeping, I see Nanda coming in a dream, I become elated and joyful, thinking, 'Here he is! Our Nanda has come!'

160.

160.

‘‘Yadā ca paṭibujjhitvā, nandaṃ passāmi nāgataṃ;

Bhiyyo āvisatī soko, domanassañcanappakaṃ.

“And when I awaken and do not see that Nanda has come, sorrow overcomes me all the more, and no small measure of grief.”

161.

161.

‘‘Sāhaṃ ajja cirassampi, nandaṃ passāmi āgataṃ;

Bhattucca mayhañca piyo, nando no pāvisī gharaṃ.

“Today, after a long time, I see Nanda has come; beloved of my husband and of me, Nanda, our son, has entered our home.”

162.

162.

‘‘Pitupi nando suppiyo, yaṃ nando nappavase gharā ;

Labhatū tāta nando taṃ, maṃ nando upatiṭṭhatu’’.

“Nanda is very dear to his father also; therefore, may Nanda not depart from home! O dear son, let Nanda obtain that which he desires, and let Nanda attend upon me.”

163.

163.

‘‘Anukampikā patiṭṭhā ca, pubbe rasadadī ca no;

Maggo saggassa lokassa, mātā taṃ varate ise.

“Compassionate and a support, formerly a giver of nourishment to us, the path to the heavenly world—such is a mother. O sage, she longs for you.”

164.

164.

‘‘Pubbe rasadadī gottī, mātā puññūpasaṃhitā;

Maggo saggassa lokassa, mātā taṃ varate ise’’.

“Formerly a giver of nourishment, a protector, a mother endowed with merit, the path to the heavenly world—O sage, she longs for you.”

165.

165.

‘‘Ākaṅkhamānā puttaphalaṃ, devatāya namassati;

Nakkhattāni ca pucchati, utusaṃvaccharāni ca.

“Desiring the fruit of a son, she pays homage to the deities; she consults the constellations, and the seasons and the years.”

166.

166.

‘‘Tassā utumhi nhātāya, hoti gabbhassa vokkamo ;

Tena dohaḷinī hoti, suhadā tena vuccati.

“When she has bathed at her proper season, the descent of the embryo occurs; because of this, she has cravings, and for that reason she is called ‘one of good heart’.”

167.

167.

‘‘Saṃvaccharaṃ vā ūnaṃ vā, pariharitvā vijāyati;

Tena sā janayantīti, janetti tena vuccati.

“Having carried the child for a year or less, she gives birth; for that reason she is called ‘the bearer,’ and thus she is called ‘the mother’.”

168.

168.

‘‘Thanakhīrena gītena, aṅgapāvuraṇena ca;

Rodantaṃ puttaṃ toseti, tosentī tena vuccati.

“With breast-milk and with song, and by covering his body, she pleases her crying son; for that reason she is called ‘the one who pleases’.”

169.

169.

‘‘Tato [Pg.81] vātātape ghore, mamaṃ katvā udikkhati;

Dārakaṃ appajānantaṃ, posentī tena vuccati.

“Then, in harsh wind and sun, cherishing him as her own, she watches over him; she raises the unknowing child, and for that reason she is called ‘the nurturer’.”

170.

170.

‘‘Yañca mātudhanaṃ hoti, yañca hoti pituddhanaṃ;

Ubhayampetassa gopeti, api puttassa no siyā.

“Whatever wealth belongs to the mother, and whatever wealth belongs to the father, she protects both for his sake, thinking: ‘This might be for our son’.”

171.

171.

‘‘Evaṃ putta aduṃ putta, iti mātā vihaññati;

Pamattaṃ paradāresu, nisīthe pattayobbane;

Sāyaṃ puttaṃ anāyantaṃ, iti mātā vihaññati.

“‘Son, do this! Son, do that!’—thus a mother is vexed. When her son, heedless with others’ wives, is out at midnight in the bloom of his youth, when her son does not return in the evening—thus a mother is afflicted.”

172.

172.

‘‘Evaṃ kicchā bhato poso, mātu aparicārako;

Mātari micchā caritvāna, nirayaṃ sopapajjati.

“Thus a person, raised with difficulty, who does not attend to his mother, having behaved wrongly towards his mother, is reborn in hell.”

173.

173.

‘‘Evaṃ kicchā bhato poso, pitu aparicārako;

Pitari micchā caritvāna, nirayaṃ sopapajjati.

“Thus a person, raised with difficulty, who does not attend to his father, having behaved wrongly towards his father, is reborn in hell.”

174.

174.

‘‘Dhanāpi dhanakāmānaṃ, nassati iti me sutaṃ;

Mātaraṃ aparicaritvāna, kicchaṃ vā so nigacchati.

“For those who desire wealth, even their wealth is destroyed, so I have heard; by not attending to his mother, a person comes to hardship.”

175.

175.

‘‘Dhanāpi dhanakāmānaṃ, nassati iti me sutaṃ;

Pitaraṃ aparicaritvāna, kicchaṃ vā so nigacchati.

“For those who desire wealth, even their wealth is destroyed, so I have heard; by not attending to his father, a person comes to hardship.”

176.

176.

‘‘Ānando ca pamodo ca, sadā hasitakīḷitaṃ;

Mātaraṃ paricaritvāna, labbhametaṃ vijānato.

“Joy and delight, constant laughter and play—this is always obtainable for the wise one who attends to his mother.”

177.

177.

‘‘Ānando ca pamodo ca, sadā hasitakīḷitaṃ;

Pitaraṃ paricaritvāna, labbhametaṃ vijānato.

“Joy and delight, constant laughter and play—this is always obtainable for the wise one who attends to his father.”

178.

178.

‘‘Dānañca peyyavajjañca, atthacariyā ca yā idha;

Samānattatā ca dhammesu, tattha tattha yathārahaṃ;

Ete kho saṅgahā loke, rathassāṇīva yāyato.

“Giving, and kindly speech, and beneficial conduct here, and impartiality in things, in each case as is suitable—these are the bases of sympathy in the world, like the linchpin of a moving chariot.”

179.

179.

Ete ca saṅgahā nāssu, na mātā puttakāraṇā;

Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.

“And if these bases of sympathy did not exist, a mother would not receive honor or respect on account of her son, nor a father on account of his son.”

180.

180.

‘‘Yasmā ca saṅgahā ete, sammapekkhanti paṇḍitā;

Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te.

“And because the wise rightly regard these bases of sympathy, they therefore attain greatness and become worthy of praise.”

181.

181.

‘‘Brahmāti [Pg.82] mātāpitaro, pubbācariyāti vuccare;

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

“Mother and father are called ‘Brahmā’ and ‘first teachers’; they are worthy of offerings from their children, being compassionate to their offspring.”

182.

182.

‘‘Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

Annena atho pānena, vatthena sayanena ca;

Ucchādanena nhāpanena, pādānaṃ dhovanena ca.

“Therefore, a wise person should pay homage to them and honor them with food and drink, with clothing and bedding, with anointing, with bathing, and with the washing of their feet.”

183.

183.

‘‘Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti.

“For that service to his mother and father, the wise praise him here in this world, and after passing away, he rejoices in heaven.”

Soṇanandajātakaṃ dutiyaṃ.

The Soṇananda Jātaka, the Second.

Sattatinipātaṃ niṭṭhitaṃ.

The Section of Seventy Verses is concluded.

Tassuddānaṃ –

The summary thereof:

Atha sattatimamhi nipātavare, sabhāvantu kusāvatirājavaro;

Atha soṇasunandavaro ca puna, abhivāsitasattatimamhi suteti.

Now in the excellent Section of Seventy, there is the noble King Kusāvati; and then again the noble Soṇa and Sunanda. Thus is heard in the perfumed Section of Seventy.

21. Asītinipāto

21. The Section of Eighty Verses

533. Cūḷahaṃsajātakaṃ (1)

533. The Cūḷahaṃsa Jātaka (1)

1.

1.

‘‘Sumukha [Pg.83] anupacinantā, pakkamanti vihaṅgamā;

Gaccha tuvampi mā kaṅkhi, natthi baddhe sahāyatā’’.

“Sumukha, not waiting for me, the birds depart. You go too, do not linger; for one who is bound, there is no companionship.”

2.

2.

‘‘Gacche vāhaṃ na vā gacche, na tena amaro siyaṃ;

Sukhitaṃ taṃ upāsitvā, dukkhitaṃ taṃ kathaṃ jahe.

“Whether I go or do not go, by that I would not become immortal. Having attended upon you in happiness, how could I abandon you in your suffering?”

3.

3.

‘‘Maraṇaṃ vā tayā saddhiṃ, jīvitaṃ vā tayā vinā;

Tadeva maraṇaṃ seyyo, yañce jīve tayā vinā.

“Death with you, or life without you—that death is surely better than the life that would be lived without you.”

4.

4.

‘‘Nesa dhammo mahārāja, yaṃ taṃ evaṃ gataṃ jahe;

Yā gati tuyhaṃ sā mayhaṃ, ruccate vihagādhipa.

“This is not the way of the good, O great king, that I should abandon you in such a plight. Whatever your fate, that is my fate also; this is my choice, O lord of birds.”

5.

5.

‘‘Kā nu pāsena baddhassa, gati aññā mahānasā;

Sā kathaṃ cetayānassa, muttassa tava ruccati.

“For one bound by a snare, what other destination is there than the kitchen? How can that fate be pleasing to you, who are free and aware of it?”

6.

6.

‘‘Kaṃ vā tvaṃ passase atthaṃ, mama tuyhañca pakkhima;

Ñātīnaṃ vāvasiṭṭhānaṃ, ubhinnaṃ jīvitakkhaye.

“In the destruction of the lives of both of us, what benefit do you see, O winged one, for me, for you, or for our remaining relatives?”

7.

7.

‘‘Yaṃ na kañcanadepiñcha, andhena tamasā gataṃ;

Tādise sañcajaṃ pāṇaṃ, kamatthamabhijotaye’’.

“O you with golden wings, I am gone into blinding darkness. By giving up your life in such a state, what purpose would you illuminate?”

8.

8.

‘‘Kathaṃ nu patataṃ seṭṭha, dhamme atthaṃ na bujjhasi ;

Dhammo apacito santo, atthaṃ dasseti pāṇinaṃ.

“How is it, O best of flyers, that you do not understand the benefit in the Dhamma? The Dhamma, being honored, shows its benefit to living beings.”

9.

9.

‘‘Sohaṃ dhammaṃ apekkhāno, dhammā catthaṃ samuṭṭhitaṃ;

Bhattiñca tayi sampassaṃ, nāvakaṅkhāmi jīvitaṃ’’.

“I, who have regard for the Dhamma, and for the benefit that arises from the Dhamma, and seeing my devotion for you, do not long for my own life.”

10.

10.

‘‘Addhā eso sataṃ dhammo, yo mitto mittamāpade;

Na caje jīvitassāpi, hetudhammamanussaraṃ.

“Truly, this is the way of the good: that a friend, remembering the duties of friendship, does not abandon a friend in misfortune, not even for the sake of life itself.”

11.

11.

‘‘Svāyaṃ dhammo ca te ciṇṇo, bhatti ca viditā mayi;

Kāmaṃ karassu mayhetaṃ, gacchevānumato mayā’’.

“This principle of friendship has been practiced by you, and your devotion to me is known. Fulfill this wish of mine; go, you are permitted by me.”

12.

12.

‘‘Api [Pg.84] tvevaṃ gate kāle, yaṃ khaṇḍaṃ ñātinaṃ mayā;

Tayā taṃ buddhisampannaṃ, assa paramasaṃvutaṃ.

“Moreover, should it come to pass at this time, may whatever breach is created by me among my kinsmen be perfectly guarded by you, who are endowed with wisdom.”

13.

13.

‘‘Iccevaṃ mantayantānaṃ, ariyānaṃ ariyavuttinaṃ;

Paccadissatha nesādo, āturānamivantako.

While they were thus deliberating, noble ones of noble conduct, the fowler appeared, like the Ender to the afflicted.

14.

14.

‘‘Te sattumabhisañcikkha, dīgharattaṃ hitā dijā;

Tuṇhīmāsittha ubhayo, na sañcalesumāsanā.

Those twice-born, who for a long time had been beneficial to one another, observed the enemy; both remained silent and did not stir from their seat.

15.

15.

‘‘Dhataraṭṭhe ca disvāna, samuḍḍente tato tato;

Abhikkamatha vegena, dijasattu dijādhipe.

And seeing the Dhataraṭṭha geese flying up from here and there, the enemy of birds swiftly approached the lords of the twice-born.

16.

16.

‘‘So ca vegenabhikkamma, āsajja parame dije;

Paccakamittha nesādo, baddhā iti vicintayaṃ.

And having swiftly advanced and drawn near to the supreme twice-born, the fowler proceeded cautiously, wondering, “Are they both bound?”

17.

17.

‘‘Ekaṃva baddhamāsīnaṃ, abaddhañca punāparaṃ;

Āsajja baddhamāsīnaṃ, pekkhamānamadīnavaṃ.

He saw one sitting bound, and another one unbound; the latter sat near the bound one, looking on without distress.

18.

18.

‘‘Tato so vimatoyeva, paṇḍare ajjhabhāsatha;

Pavaḍḍhakāye āsīne, dijasaṅghagaṇādhipe.

Then he, being perplexed, addressed the pale-golden ones, sitting there with their great bodies, the lords of the flocks of the twice-born.

19.

19.

‘‘Yaṃ nu pāsena mahatā, baddho na kurute disaṃ;

Atha kasmā abaddho tvaṃ, balī pakkhi na gacchasi.

“That the one bound by a great snare does not fly away is understandable; but why do you, a powerful bird, not go, being unbound?”

20.

20.

‘‘Kinnu tyāyaṃ dijo hoti, mutto baddhaṃ upāsasi;

Ohāya sakuṇā yanti, kiṃ eko avahīyasi’’.

“What, pray, is this twice-born to you, that you, being free, attend upon the bound one? The other birds have departed, leaving him behind; why do you alone remain?”

21.

21.

‘‘Rājā me so dijāmitta, sakhā pāṇasamo ca me;

Neva naṃ vijahissāmi, yāva kālassa pariyāyaṃ.

“O friend of the twice-born, he is my king and a friend equal to my very life. I will not abandon him, so long as my time endures.”

22.

22.

‘‘Kathaṃ panāyaṃ vihaṅgo, nāddasa pāsamoḍḍitaṃ;

Padañhetaṃ mahantānaṃ, boddhumarahanti āpadaṃ.

“But how did this bird not see the snare that was set? For it is characteristic of the great to be able to perceive a calamity.”

23.

23.

‘‘Yadā parābhavo hoti, poso jīvitasaṅkhaye;

Atha jālañca pāsañca, āsajjāpi na bujjhati.

“When a person faces ruin at the end of his life, then even upon encountering a net and a snare, he does not perceive it.”

24.

24.

‘‘Api [Pg.85] tveva mahāpañña, pāsā bahuvidhā tatā ;

Guyhamāsajja bajjhanti, athevaṃ jīvitakkhaye’’.

“Indeed, O one of great wisdom, snares of many kinds are spread; thus, at the destruction of life, beings encounter a hidden snare and are bound.”

25.

25.

‘‘Api nāyaṃ tayā saddhiṃ, saṃvāsassa sukhudrayo;

Api no anumaññāsi, api no jīvitaṃ dade’’.

“Surely, O fowler, living with you brings a happy result. Will you not permit us? Will you not grant us our lives?”

26.

26.

‘‘Na ceva me tvaṃ baddhosi, napi icchāmi te vadhaṃ;

Kāmaṃ khippamito gantvā, jīva tvaṃ anigho ciraṃ’’.

“You are not bound by me, nor do I desire your death. Go quickly from here as you please, and live long without distress.”

27.

27.

‘‘Nevāhametamicchāmi, aññatretassa jīvitā;

Sace ekena tuṭṭhosi, muñcetaṃ mañca bhakkhaya.

“I do not desire this freedom for myself, apart from his life. If you are satisfied with one, release him and devour me.”

28.

28.

‘‘Ārohapariṇāhena, tulyāsmā vayasā ubho;

Na te lābhena jīvatthi, etena niminā tuvaṃ.

“In height and girth, and in age, we two are equal. There is no greater gain for you from his life; therefore, exchange me for him.”

29.

29.

‘‘Tadiṅgha samapekkhassu, hotu giddhi tavamhasu ;

Maṃ pubbe bandha pāsena, pacchā muñca dijādhipaṃ.

“Come now, consider this: let your greed be for us both. First bind me with the snare, and afterwards release the lord of the twice-born.”

30.

30.

‘‘Tāvadeva ca te lābho, katāssa yācanāya ca;

Mitti ca dhataraṭṭhehi, yāvajīvāya te siyā’’.

“Just so will be your gain, and my request will have been fulfilled. And friendship with the Dhataraṭṭhas will be yours for as long as you live.”

31.

31.

‘‘Passantu no mahāsaṅghā, tayā muttaṃ ito gataṃ;

Mittāmaccā ca bhaccā ca, puttadārā ca bandhavā.

“Let the great flocks see him, released by you and departed from here; let his friends and ministers, servants, children, wife, and relatives see him.”

32.

32.

‘‘Na ca te tādisā mittā, bahūnaṃ idha vijjati;

Yathā tvaṃ dhataraṭṭhassa, pāṇasādhāraṇo sakhā.

“For many in this world, such friends as you do not exist; a friend to Dhataraṭṭha like you, who holds his life in common.”

33.

33.

‘‘So te sahāyaṃ muñcāmi, hotu rājā tavānugo;

Kāmaṃ khippamito gantvā, ñātimajjhe virocatha’’.

“Therefore, I release your companion; may the king be your follower. Go quickly from here as you please, and may you both shine forth among your kinsmen.”

34.

34.

‘‘So patīto pamuttena, bhattunā bhattugāravo;

Ajjhabhāsatha vakkaṅgo, vācaṃ kaṇṇasukhaṃ bhaṇaṃ.

He, Sumukha, respectful of his master and delighted by his master being freed, addressed him, speaking words pleasant to the ear.

35.

35.

‘‘Evaṃ luddaka nandassu, saha sabbehi ñātibhi;

Yathāhamajja nandāmi, muttaṃ disvā dijādhipaṃ’’.

“Even so, O fowler, may you rejoice with all your kinsmen, just as I rejoice today, seeing the lord of the twice-born released.”

36.

36.

‘‘Ehi [Pg.86] taṃ anusikkhāmi, yathā tvamapi lacchase;

Lābhaṃ tavāyaṃ dhataraṭṭho, pāpaṃ kiñci na dakkhati.

“Come, I shall instruct you, so that you too may obtain a gain. This Dhataraṭṭha will perceive no harm whatsoever in you.”

37.

37.

‘‘Khippamantepuraṃ netvā, rañño dassehi no ubho;

Abaddhe pakatibhūte, kāje ubhayato ṭhite.

“Having quickly led us to the inner palace, show both of us to the king, unbound and in our natural state, standing on either side of a carrying-pole.”

38.

38.

‘‘Dhataraṭṭhā mahārāja, haṃsādhipatino ime;

Ayañhi rājā haṃsānaṃ, ayaṃ senāpatītaro.

“O great king, these are Dhataraṭṭha geese, lords of their kind. This one is the king of the geese, and this other is his general.”

39.

39.

‘‘Asaṃsayaṃ imaṃ disvā, haṃsarājaṃ narādhipo;

Patīto sumano vitto, bahuṃ dassati te dhanaṃ’’.

“Without a doubt, having seen this goose-king, the lord of men, being delighted, joyful, and pleased, will give you much wealth.”

40.

40.

‘‘Tassa taṃ vacanaṃ sutvā, kammunā upapādayi;

Khippamantepuraṃ gantvā, rañño haṃse adassayi;

Abaddhe pakatibhūte, kāje ubhayato ṭhite.

Having heard those words of his, the fowler put them into action. Going quickly to the inner palace, he showed the geese to the king: unbound, in their natural state, standing on either side of a carrying-pole.

41.

41.

‘‘Dhataraṭṭhā mahārāja, haṃsādhipatino ime;

Ayañhi rājā haṃsānaṃ, ayaṃ senāpatītaro’’.

“O great king, these are Dhataraṭṭha geese, lords of their kind. Indeed, this one is the king of the geese, and this other is his general.”

42.

42.

‘‘Kathaṃ panime vihaṅgā, tava hatthattamāgatā ;

Kathaṃ luddo mahantānaṃ, issare idha ajjhagā’’.

“But how did these birds come into your hands? How did a fowler come to capture such great lords here?”

43.

43.

‘‘Vihitā santime pāsā, pallalesu janādhipa;

Yaṃ yadāyatanaṃ maññe, dijānaṃ pāṇarodhanaṃ.

“O lord of people, my snares are set in the marshes, in every place that I deem a resort for the twice-born and a means to end their lives.”

44.

44.

‘‘Tādisaṃ pāsamāsajja, haṃsarājā abajjhatha;

Taṃ abaddho upāsīno, mamāyaṃ ajjhabhāsatha.

“Having encountered such a snare, the goose-king was bound. The other, sitting near him unbound, addressed me thus.”

45.

45.

‘‘Sudukkaraṃ anariyehi, dahate bhāvamuttamaṃ;

Bhatturatthe parakkanto, dhammayutto vihaṅgamo.

“Striving for his master's welfare, the bird was endowed with righteousness.”

46.

46.

‘‘Attanāyaṃ cajitvāna, jīvitaṃ jīvitāraho;

Anutthunanto āsīno, bhattu yācittha jīvitaṃ.

“This one, though worthy of life, gave up his own life; seated there and praising his master, he begged for his master's life.”

47.

47.

‘‘Tassa taṃ vacanaṃ sutvā, pasādamahamajjhagā;

Tato naṃ pāmuciṃ pāsā, anuññāsiṃ sukhena ca.

“Having heard those words of his, I was filled with serene confidence. Then I released him from the snare and gladly gave my permission.”

48.

48.

‘‘‘So [Pg.87] patīto pamuttena, bhattunā bhattugāravo;

Ajjhabhāsatha vakkaṅgo, vācaṃ kaṇṇasukhaṃ bhaṇaṃ.

“‘He, Sumukha, respectful of his master and delighted by his master being freed, addressed me, speaking words pleasant to the ear.’

49.

49.

‘‘‘Evaṃ luddaka nandassu, saha sabbehi ñātibhi;

Yathāhamajja nandāmi, muttaṃ disvā dijādhipaṃ.

“‘Even so, O fowler, may you rejoice with all your kinsmen, just as I rejoice today, seeing the lord of the twice-born released.’”

50.

50.

‘‘‘Ehi taṃ anusikkhāmi, yathā tvamapi lacchase;

Lābhaṃ tavāyaṃ dhataraṭṭho, pāpaṃ kiñci na dakkhati.

“‘Come, I shall instruct you, so that you too may obtain a gain. This Dhataraṭṭha will perceive no harm whatsoever in you.’”

51.

51.

‘‘‘Khippamantepuraṃ netvā, rañño dassehi no ubho;

Abaddhe pakatibhūte, kāje ubhayato ṭhite.

“Friend hunter, quickly take us to the inner palace and present us both to the king, unbound and in our natural state, standing on either side of the carrying pole.”

52.

52.

‘‘‘Dhataraṭṭhā mahārāja, haṃsādhipatino ime;

Ayañhi rājā haṃsānaṃ, ayaṃ senāpatītaro.

“O Great King, these are lords of the geese, of the Dhataraṭṭha breed. Indeed, this one is the king of the geese, and this other is his general.”

53.

53.

‘‘‘Asaṃsayaṃ imaṃ disvā, haṃsarājaṃ narādhipo;

Patīto sumano vitto, bahuṃ dassati te dhanaṃ’.

“Without a doubt, having seen this goose-king, the lord of men, delighted, joyful, and pleased, will give you much wealth.”

54.

54.

‘‘Evametassa vacanā, ānītāme ubho mayā;

Ettheva hi ime āsuṃ, ubho anumatā mayā.

“Thus, by his word, I have brought them both. Indeed, it was right here that I gave my consent for both to be brought.”

55.

55.

‘‘Soyaṃ evaṃ gato pakkhī, dijo paramadhammiko;

Mādisassa hi luddassa, janayeyyātha maddavaṃ.

“This twice-born bird who has come thus is supremely righteous. Indeed, he could inspire gentleness even in a cruel hunter such as I.”

56.

56.

‘‘Upāyanañca te deva, nāññaṃ passāmi edisaṃ;

Sabbasākuṇikāgāme, taṃ passa manujādhipa’’.

“O Deva, I see no other gift like this for you, not even in the entire village of fowlers. Behold them, O lord of men.”

57.

57.

‘‘Disvā nisinnaṃ rājānaṃ, pīṭhe sovaṇṇaye subhe;

Ajjhabhāsatha vakkaṅgo, vācaṃ kaṇṇasukhaṃ bhaṇaṃ.

Seeing the king seated upon a beautiful golden seat, the goose-king addressed him, speaking words pleasant to the ear.

58.

58.

‘‘Kaccinnu bhoto kusalaṃ, kacci bhoto anāmayaṃ;

Kacci raṭṭhamidaṃ phītaṃ, dhammena manusāsasi’’.

“I trust it is well with you, venerable sir? I trust you are free from illness? I trust this realm is prosperous, and that you rule with righteousness?”

59.

59.

‘‘Kusalañceva me haṃsa, atho haṃsa anāmayaṃ;

Atho raṭṭhamidaṃ phītaṃ, dhammena manusāsahaṃ’’.

“It is well with me, O goose, and I am also free from illness. This realm is also prosperous, and I rule with righteousness.”

60.

60.

‘‘Kacci bhoto amaccesu, doso koci na vijjati;

Kacci ca te tavatthesu, nāvakaṅkhanti jīvitaṃ’’.

“I trust that among your ministers no fault is found? And that in your service, they do not spare their own lives?”

61.

61.

‘‘Athopi [Pg.88] me amaccesu, doso koci na vijjati;

Athopi te mamatthesu, nāvakaṅkhanti jīvitaṃ’’.

“Also, among my ministers, no fault is found. And also, for my sake, they do not cling to their own lives.”

62.

62.

‘‘Kacci te sādisī bhariyā, assavā piyabhāṇinī;

Puttarūpayasūpetā, tava chandavasānugā’’.

“I trust your wife is of equal standing, obedient, and speaks lovingly, endowed with sons, beauty, and fame, and compliant with your will?”

63.

63.

‘‘Atho me sādisī bhariyā, assavā piyabhāṇinī;

Puttarūpayasūpetā, mama chandavasānugā’’.

“Indeed, my wife is of equal standing, obedient, and speaks lovingly; she is endowed with sons, beauty, and fame, and is compliant with my will.”

64.

64.

‘‘Bhavantaṃ kacci nu mahā-sattuhatthattataṃ gato;

Dukkhamāpajji vipulaṃ, tasmiṃ paṭhamamāpade.

“Your honor, did you fall into the hands of a great enemy? Did you encounter immense suffering in that first calamity?”

65.

65.

‘‘Kacci yantāpatitvāna, daṇḍena samapothayi;

Evametesaṃ jammānaṃ, pātikaṃ bhavati tāvade’’.

“I trust the trapper, having rushed upon you, did not beat you with a stick? For such is the typical behavior of these base men.”

66.

66.

‘‘Khemamāsi mahārāja, evamāpadiyā sati ;

Na cāyaṃ kiñci rasmāsu, sattūva samapajjatha.

“It was safe, O great king, even in such a calamity. Though we fell into the hands of one who was like an enemy, he did us no harm whatsoever.”

67.

67.

‘‘Paccagamittha nesādo, pubbeva ajjhabhāsatha;

Tadāyaṃ sumukhoyeva, paṇḍito paccabhāsatha.

“The fowler approached and spoke first with gentle words. Then the wise Sumukha himself replied to him.”

68.

68.

‘‘Tassa taṃ vacanaṃ sutvā, pasādamayamajjhagā;

Tato maṃ pāmucī pāsā, anuññāsi sukhena ca.

“Having heard his (Sumukha's) words, this fowler was filled with faith. Then he freed me from the snare and happily gave his consent.”

69.

69.

‘‘Idañca sumukheneva, etadatthāya cintitaṃ;

Bhoto sakāsegamanaṃ, etassa dhanamicchatā’’.

“And this was devised by Sumukha himself for this very purpose: our coming into your presence, as he desired wealth for this hunter.”

70.

70.

‘‘Svāgatañcevidaṃ bhavataṃ, patīto casmi dassanā;

Eso cāpi bahuṃ vittaṃ, labhataṃ yāvadicchati’’.

“Welcome indeed is your coming, and I am pleased to see you. May this hunter also receive much wealth, as much as he desires.”

71.

71.

‘‘Santappayitvā nesādaṃ, bhogehi manujādhipo;

Ajjhabhāsatha vakkaṅgaṃ, vācaṃ kaṇṇasukhaṃ bhaṇaṃ’’.

Having satisfied the fowler with riches, the lord of men addressed the goose-king, speaking words pleasant to the ear.

72.

72.

‘‘Yaṃ khalu dhammamādhīnaṃ, vaso vattati kiñcanaṃ;

Sabbatthissariyaṃ tava, taṃ pasāsa yadicchatha.

“Whatever authority I wield is subject to the Dhamma. All sovereignty is yours; rule as you wish.”

73.

73.

‘‘Dānatthaṃ [Pg.89] upabhottuṃ vā, yaṃ caññaṃ upakappati;

Etaṃ dadāmi vo vittaṃ, issariyaṃ vissajāmi vo’’.

“For giving as gifts or for your own use, or for whatever other purpose is suitable, this wealth I give to you. I relinquish my sovereignty to you.”

74.

74.

‘‘Yathā ca myāyaṃ sumukho, ajjhabhāseyya paṇḍito;

Kāmasā buddhisampanno, taṃ myāssa paramappiyaṃ’’.

“And if this wise Sumukha, endowed with wisdom, would willingly speak to me, that would be most dear to me.”

75.

75.

‘‘Ahaṃ khalu mahārāja, nāgarājārivantaraṃ;

Paṭivattuṃ na sakkomi, na me so vinayo siyā.

“Indeed, O great king, like a Nāga king inside a basket, I am not able to speak in reply; that would not be proper conduct for me.”

76.

76.

‘‘Amhākañceva so seṭṭho, tvañca uttamasattavo;

Bhūmipālo manussindo, pūjā bahūhi hetuhi.

“He is the noblest among us, and you are the highest of beings. Protector of the earth, lord of men, you are both worthy of veneration for many reasons.”

77.

77.

‘‘Tesaṃ ubhinnaṃ bhaṇataṃ, vattamāne vinicchaye;

Nantaraṃ paṭivattabbaṃ, pessena manujādhipa’’.

“While these two are conversing and a decision is being reached, a subordinate should not speak in between, O lord of men.”

78.

78.

‘‘Dhammena kira nesādo, paṇḍito aṇḍajo iti;

Na heva akatattassa, nayo etādiso siyā.

“Friend goose, the fowler speaks righteously, it seems, saying, ‘The egg-born one is wise.’ Indeed, for one who is ungrateful, there could not be such a guide.”

79.

79.

‘‘Evaṃ aggapakatimā, evaṃ uttamasattavo;

Yāvatatthi mayā diṭṭhā, nāññaṃ passāmi edisaṃ.

“Such is his foremost nature, such is this highest of beings. Of all I have ever seen, I see no other like him.”

80.

80.

‘‘Tuṭṭhosmi vo pakatiyā, vākyena madhurena ca;

Eso cāpi mamacchando, ciraṃ passeyya vo ubho’’.

“I am pleased with your nature and with your sweet speech. This is also my wish: that I may see you both for a long time.”

81.

81.

‘‘Yaṃ kiccaṃ parame mitte, katamasmāsu taṃ tayā;

Pattā nissaṃsayaṃ tyāmhā, bhattirasmāsu yā tava.

“Whatever should be done for a supreme friend, that you have done for us. The devotion you have for us, we have undoubtedly received.”

82.

82.

‘‘Aduñca nūna sumahā, ñātisaṅghassa mantaraṃ;

Adassanena asmākaṃ, dukkhaṃ bahūsu pakkhisu.

“And now, surely, there is a great separation from our assembly of kin. Because we are not seen, sorrow has arisen among our many birds.”

83.

83.

‘‘Tesaṃ sokavighātāya, tayā anumatā mayaṃ;

Taṃ padakkhiṇato katvā, ñātiṃ passemurindama.

“To dispel their sorrow, may we, with your permission, circumambulate you respectfully and then go to see our kin, O tamer of foes.”

84.

84.

‘‘Addhāhaṃ vipulaṃ pītiṃ, bhavataṃ vindāmi dassanā;

Eso cāpi mahā attho, ñātivissāsanā siyā’’.

“Truly, I find great joy in seeing you both. And this would also be of great benefit, for it would reassure your kin.”

85.

85.

‘‘Idaṃ [Pg.90] vatvā dhataraṭṭho, haṃsarājā narādhipaṃ;

Uttamaṃ javamanvāya, ñātisaṅghaṃ upāgamuṃ.

After Dhataraṭṭha, the goose-king, had said this to the lord of men, the two of them, employing supreme speed, approached their assembly of kin.

86.

86.

‘‘Te aroge anuppatte, disvāna parame dije;

Kekāti makaruṃ haṃsā, puthusaddo ajāyatha.

Seeing those supreme, twice-born ones arrive unharmed, the geese made a ‘keka’ cry, and a great sound arose.

87.

87.

‘‘Te patītā pamuttena, bhattunā bhattugāravā;

Samantā parikiriṃsu, aṇḍajā laddhapaccayā’’.

Delighted that their lord was freed, and full of respect for him, the egg-born ones, having regained their support, surrounded him on all sides.

88.

88.

‘‘Evaṃ mittavataṃ atthā, sabbe honti padakkhiṇā;

Haṃsā yathā dhataraṭṭhā, ñātisaṅghaṃ upāgamu’’nti.

Thus, for one who has good friends, all aims become successful, just as the Dhataraṭṭha geese were reunited with their assembly of kin.

Cūḷa haṃsajātakaṃ paṭhamaṃ.

The Cūḷahaṃsa Jātaka, the first.

534. Mahāhaṃsajātakaṃ (2)

534. The Mahāhaṃsa Jātaka (2)

89.

89.

‘‘Ete haṃsā pakkamanti, vakkaṅgā bhayameritā;

Harittaca hemavaṇṇa, kāmaṃ sumukha pakkama.

“These geese are departing, bent-necked and spurred on by fear. O golden-skinned, golden-hued Sumukha, depart as you wish.”

90.

90.

‘‘Ohāya maṃ ñātigaṇā, ekaṃ pāsavasaṃ gataṃ;

Anapekkhamānā gacchanti, kiṃ eko avahīyasi.

“Having abandoned me, who alone has fallen into the power of the snare, my host of kinsmen depart without looking back. Why do you alone remain behind?”

91.

91.

‘‘Pateva patataṃ seṭṭha, natthi baddhe sahāyatā;

Mā anīghāya hāpesi, kāmaṃ sumukha pakkama’’.

“Fly away, O best of fliers; for one who is bound, there is no companionship. Do not forsake your own freedom from affliction. Depart as you wish, O Sumukha.”

92.

92.

‘‘Nāhaṃ dukkhaparetopi, dhataraṭṭha tuvaṃ jahe;

Jīvitaṃ maraṇaṃ vā me, tayā saddhiṃ bhavissati.

“Even though afflicted by suffering, O Dhataraṭṭha, I will not abandon you. My life or my death shall be together with you.”

93.

93.

‘‘Nāhaṃ dukkhaparetopi, dhataraṭṭha tuvaṃ jahe;

Na maṃ anariyasaṃyutte, kamme yojetumarahasi.

“Though I am afflicted by suffering, O Dhataraṭṭha, I will not abandon you. You should not engage me in an action connected with the ignoble.”

94.

94.

‘‘Sakumāro sakhā tyasmi, sacitte casmi te ṭhito;

Ñāto senāpati tyāhaṃ, haṃsānaṃ pavaruttama.

“I am your companion from youth and your friend; I am established in your heart. I am known as your general, O most excellent and supreme among geese.”

95.

95.

‘‘Kathaṃ [Pg.91] ahaṃ vikatthissaṃ, ñātimajjhe ito gato;

Taṃ hitvā patataṃ seṭṭha, kiṃ te vakkhāmito gato;

Idha pāṇaṃ cajissāmi, nānariyaṃ kattumussahe’’.

“Having gone from here, how could I speak proudly in the midst of my kinsmen? Having abandoned you, O best of fliers, what would I say to them upon my return? Here I shall give up my life; I cannot dare to perform an ignoble act.”

96.

96.

‘‘Eso hi dhammo sumukha, yaṃ tvaṃ ariyapathe ṭhito;

Yo bhattāraṃ sakhāraṃ maṃ, na pariccattumussahe.

“This indeed is the Dhamma, O Sumukha: that you, standing on the noble path, cannot dare to abandon me, who am your lord and friend.”

97.

97.

‘‘Tañhi me pekkhamānassa, bhayaṃ natveva jāyati;

Adhigacchasi tvaṃ mayhaṃ, evaṃ bhūtassa jīvitaṃ’’.

“Indeed, as I behold you, no fear arises in me at all. You will secure the life of me, who am in such a state.”

98.

98.

‘‘Iccevaṃ mantayantānaṃ, ariyānaṃ ariyavuttinaṃ;

Daṇḍamādāya nesādo, āpatī turito bhusaṃ.

While these noble ones of noble conduct were thus conferring, the fowler, taking up his staff, approached in great haste.

99.

99.

‘‘Tamāpatantaṃ disvāna, sumukho atibrūhayi ;

Aṭṭhāsi purato rañño, haṃso vissāsayaṃ byadhaṃ.

Seeing him approaching, the goose Sumukha cried out loudly. He stood before the king, reassuring the frightened one.

100.

100.

‘‘Mā bhāyi patataṃ seṭṭha, na hi bhāyanti tādisā;

Ahaṃ yogaṃ payuñjissaṃ, yuttaṃ dhammūpasaṃhitaṃ;

Tena pariyāpadānena, khippaṃ pāsā pamokkhasi’’.

“Fear not, O best of fliers, for such as you do not fear. I shall apply a suitable endeavor that is in accordance with the Dhamma. Through that pure undertaking, you will quickly be freed from the snare.”

101.

101.

‘‘Tassa taṃ vacanaṃ sutvā, sumukhassa subhāsitaṃ;

Pahaṭṭhalomo nesādo, añjalissa paṇāmayi.

Having heard that well-spoken word of Sumukha, the fowler, with his hair standing on end, paid homage to him with joined hands.

102.

102.

‘‘Na me sutaṃ vā diṭṭhaṃ vā, bhāsanto mānusiṃ dijo;

Ariyaṃ bruvāno vakkaṅgo, cajanto mānusiṃ giraṃ.

“Never before have I heard or seen a bird speaking a human tongue—this noble, bent-necked one, uttering human speech.”

103.

103.

‘‘Kinnu tāyaṃ dijo hoti, mutto baddhaṃ upāsasi;

Ohāya sakuṇā yanti, kiṃ eko avahīyasi’’.

“What, then, is this bird to you, that though freed, you attend upon the bound one? The other birds have abandoned him and departed; why do you alone remain behind?”

104.

104.

‘‘Rājā me so dijāmitta, senāpaccassa kārayiṃ;

Tamāpade pariccattuṃ, nussahe vihagādhipaṃ.

“He is my king, O hunter, my friend. He appointed me to the rank of general. I cannot dare to abandon that lord of birds in his time of calamity.”

105.

105.

‘‘Mahāgaṇāya bhattā me, mā eko byasanaṃ agā;

Tathā taṃ samma nesāda, bhattāyaṃ abhito rame’’.

“My lord is the leader of a great flock; may he not come to ruin alone. Therefore, good fowler, act in such a way that this lord may dwell without fear.”

106.

106.

‘‘Ariyavattasi [Pg.92] vakkaṅga, yo piṇḍamapacāyasi;

Cajāmi te taṃ bhattāraṃ, gacchathūbho yathāsukhaṃ’’.

“You are of noble conduct, O bent-necked one, you who honor your lord. I release that master of yours for your sake. May you both go as you please.”

107.

107.

‘‘Sace attappayogena, ohito haṃsapakkhinaṃ;

Paṭigaṇhāma te samma, etaṃ abhayadakkhiṇaṃ.

“If by your own authority this winged goose is to be released, then, good friend, we accept this gift of safety from you.”

108.

108.

‘‘No ce attappayogena, ohito haṃsapakkhinaṃ;

Anissaro muñcamamhe, theyyaṃ kayirāsi luddaka’’.

“But if it is not by your own authority that you release us, then, not being the master, you would be committing theft, O hunter.”

109.

109.

‘‘Yassa tvaṃ bhatako rañño, kāmaṃ tasseva pāpaya;

Tattha saṃyamano rājā, yathābhiññaṃ karissati’’.

“To whichever king you are a servant, by all means, lead us to him. There that king, Saṃyama, will do as he sees fit.”

110.

110.

‘‘Iccevaṃ vutto nesādo, hemavaṇṇe harittace;

Ubho hatthehi saṅgayha, pañjare ajjhavodahi.

Having been spoken to thus, the fowler, seizing both the golden-hued, golden-skinned ones with his hands, placed them inside a cage.

111.

111.

‘‘Te pañjaragate pakkhī, ubho bhassaravaṇṇine;

Sumukhaṃ dhataraṭṭhañca, luddo ādāya pakkami’’.

The hunter, taking those two birds in the cage, both of radiant hue—Sumukha and Dhataraṭṭha—departed.

112.

112.

‘‘Harīyamāno dhataraṭṭho, sumukhaṃ etadabravi;

Bāḷhaṃ bhāyāmi sumukha, sāmāya lakkhaṇūruyā;

Asmākaṃ vadhamaññāya, athattānaṃ vadhissati.

As he was being carried away, Dhataraṭṭha said this to Sumukha: ‘I fear greatly, O Sumukha, for Sāmā of the auspicious thighs. Believing us to be slain, she will then kill herself.’

113.

113.

‘‘Pākahaṃsā ca sumukha, suhemā hemasuttacā;

Koñcī samuddatīreva, kapaṇā nūna rucchati’’.

“O Sumukha, Suhemā, daughter of Pākahaṃsa, with skin like golden thread, surely grieves now, wretched, like a curlew on the seashore.”

114.

114.

‘‘Evaṃ mahanto lokassa, appameyyo mahāgaṇī;

Ekitthimanusoceyya, nayidaṃ paññavatāmiva.

“That you, so great in the world, immeasurable, leader of a great flock, should grieve for a single woman—this is not characteristic of the wise.”

115.

115.

‘‘Vātova gandhamādeti, ubhayaṃ chekapāpakaṃ;

Bālo āmakapakkaṃva, lolo andhova āmisaṃ.

“Just as the wind carries both scents, the pleasant and the foul; just as a fool partakes of fruit, both unripe and ripe; just as a greedy blind man partakes of food, so too do women associate with all kinds of men.”

116.

116.

‘‘Avinicchayaññu atthesu, mandova paṭibhāsi maṃ;

Kiccākiccaṃ na jānāsi, sampatto kālapariyāyaṃ.

“Unable to discern in matters, you seem to me like one who is dull-witted. You do not know what ought and ought not be done, having reached this turn of fate.”

117.

117.

‘‘Aḍḍhummatto udīresi, yo seyyā maññasitthiyo;

Bahusādhāraṇā hetā, soṇḍānaṃva surāgharaṃ.

“You speak like one who is half-mad, you who deem women to be superior. For they are common to many, like a tavern for drunkards.”

118.

118.

‘‘Māyā [Pg.93] cesā marīcī ca, soko rogo cupaddavo;

Kharā ca bandhanā cetā, maccupāsā guhāsayā ;

Tāsu yo vissase poso, so naresu narādhamo’’.

“She is an illusion, a mirage, a cause of sorrow, disease, and calamity. They are harsh, they are bonds, the snares of Death, dwelling in caves. Whatever man places his trust in them is, among men, the most base.”

119.

119.

‘‘Yaṃ vuddhehi upaññātaṃ, ko taṃ ninditumarahati;

Mahābhūtitthiyo nāma, lokasmiṃ udapajjisuṃ.

“That which has been made known by the wise, who is able to censure it? Women, known as ‘great beings,’ arose in the world.”

120.

120.

‘‘Khiḍḍā paṇihitā tyāsu, rati tyāsu patiṭṭhitā;

Bījāni tyāsu rūhanti, yadidaṃ sattā pajāyare;

Tāsu ko nibbide poso, pāṇamāsajja pāṇibhi.

“In them, sport is found; in them, delight is established. In them, seeds sprout, from which living beings are born. What man, having come into contact with a living being with his hands, could feel revulsion for them?”

121.

121.

‘‘Tvameva nañño sumukha, thīnaṃ atthesu yuñjasi;

Tassa tyajja bhaye jāte, bhītena jāyate mati.

“You alone, O Sumukha, and no other, apply yourself to matters concerning women. Now today, with fear having arisen for you, wisdom is born from one who is afraid.”

122.

122.

‘‘Sabbo hi saṃsayaṃ patto, bhayaṃ bhīru titikkhati;

Paṇḍitā ca mahantāno, atthe yuñjanti duyyuje.

“Indeed, everyone falls into doubt; the timid person merely endures fear. But the wise and the great apply themselves to matters that are difficult to undertake.”

123.

123.

‘‘Etadatthāya rājāno, sūramicchanti mantinaṃ;

Paṭibāhati yaṃ sūro, āpadaṃ attapariyāyaṃ.

“It is for this reason that kings desire a counselor who is brave, for a brave man wards off a calamity that befalls oneself.”

124.

124.

‘‘Mā no ajja vikantiṃsu, rañño sūdā mahānase;

Tathā hi vaṇṇo pattānaṃ, phalaṃ veḷuṃva taṃ vadhi.

“May the king's cooks in the great kitchen not carve us up today. For our beauty, O winged one, may be our demise, just as the bamboo is destroyed by its own fruit.”

125.

125.

‘‘Muttopi na icchi uḍḍetuṃ, sayaṃ bandhaṃ upāgami;

Sopajja saṃsayaṃ patto, atthaṃ gaṇhāhi mā mukhaṃ’’.

“Though you were free, you did not wish to fly away; you yourself approached bondage. Now today you have fallen into peril. Grasp the essence, not the mere appearance.”

126.

126.

‘‘So taṃ yogaṃ payuñjassu, yuttaṃ dhammūpasaṃhitaṃ ;

Tava pariyāpadānena, mama pāṇesanaṃ cara’’.

“Therefore, apply that suitable endeavor which is in accordance with the Dhamma. By means of your pure undertaking, strive to save my life.”

127.

127.

‘‘Mā bhāyi patataṃ seṭṭha, na hi bhāyanti tādisā;

Ahaṃ yogaṃ payuñjissaṃ, yuttaṃ dhammūpasaṃhitaṃ ;

Mama pariyāpadānena, khippaṃ pāsā pamokkhasi’’.

“Fear not, O best of fliers, for such as you do not fear. I shall apply a suitable endeavor that is in accordance with the Dhamma. Through my pure undertaking, you will quickly be freed from the snare.”

128.

128.

‘‘So luddo haṃsakājena, rājadvāraṃ upāgami;

Paṭivedetha maṃ rañño, dhataraṭṭhāyamāgato’’.

That hunter, with a carrying-pole for the geese, approached the king's gate and said, “Announce me to the king, saying: ‘This Dhataraṭṭha has arrived.’”

129.

129.

‘‘Te [Pg.94] disvā puññasaṃkāse, ubho lakkhaṇasammate ;

Khalu saṃyamano rājā, amacce ajjhabhāsatha.

Seeing them both, who resembled the embodiment of merit and were esteemed for their auspicious marks, King Saṃyama indeed addressed his ministers:

130.

130.

‘‘Detha luddassa vatthāni, annaṃ pānañca bhojanaṃ;

Kāmaṃ karo hiraññassa, yāvanto esa icchati’’.

“Give the hunter garments, food, drink, and provisions. And give him gold according to his wish, as much as he desires.”

131.

131.

‘‘Disvā luddaṃ pasannattaṃ, kāsirājā tadabravi;

Yadyāyaṃ samma khemaka, puṇṇā haṃsehi tiṭṭhati.

Seeing the hunter with a pleased mind, the King of Kāsi then said this: “Friend Khemaka, since this Khema lake is full of geese,”

132.

132.

‘‘Kathaṃ rucimajjhagataṃ, pāsahattho upāgami;

Okiṇṇaṃ ñātisaṅghehi, nimmajjhimaṃ kathaṃ gahi’’.

“How did you, with snare in hand, approach the delightful one in the midst of the flock? Surrounded by his host of kinsmen, how did you seize the great one in their center?”

133.

133.

‘‘Ajja me sattamā ratti, adanāni upāsato ;

Padametassa anvesaṃ, appamatto ghaṭassito.

“Today is my seventh night, Great King, waiting at the feeding grounds. Seeking his footprint, I remained vigilant, concealed in a hunter's blind.”

134.

134.

‘‘Athassa padamaddakkhiṃ, carato adanesanaṃ;

Tatthāhaṃ odahiṃ pāsaṃ, evaṃ taṃ dijamaggahiṃ’’.

“Then I saw his footprint, as he wandered in search of food. There I set the snare; thus I seized that bird.”

135.

135.

‘‘Ludda dve ime sakuṇā, atha ekoti bhāsasi;

Cittaṃ nu te vipariyattaṃ, adu kinnu jigīsasi’’.

“Hunter, these are two birds, yet you speak of one. Has your mind become deranged, or else what is it you wish to gain?”

136.

136.

‘‘Yassa lohitakā tālā, tapanīyanibhā subhā;

Uraṃ saṃhacca tiṭṭhanti, so me bandhaṃ upāgami.

“He whose feet are crimson, beautiful and like burnished gold, who stands with breast thrust forward—it was he who came into my snare.”

137.

137.

‘‘Athāyaṃ bhassaro pakkhī, abaddho baddhamāturaṃ;

Ariyaṃ bruvāno aṭṭhāsi, cajanto mānusiṃ giraṃ’’.

“Then this radiant bird, himself unfettered, stood speaking to the noble one who was bound and in distress.”

138.

138.

‘‘Atha kiṃ dāni sumukha, hanuṃ saṃhacca tiṭṭhasi;

Adu me parisaṃ patto, bhayā bhīto na bhāsasi’’.

“Why now, Sumukha, do you stand with jaw set firm? Or is it that, having come into my assembly, you are overcome by fear and do not speak?”

139.

139.

‘‘Nāhaṃ kāsipati bhīto, ogayha parisaṃ tava;

Nāhaṃ bhayā na bhāsissaṃ, vākyaṃ atthamhi tādise’’.

“O Lord of Kāsi, having entered your assembly, I am not afraid. It is not out of fear that I refrain from speaking; when such a need arises, I shall speak.”

140.

140.

‘‘Na te abhisaraṃ passe, na rathe napi pattike;

Nāssa cammaṃ va kīṭaṃ vā, vammite ca dhanuggahe.

“I see no champion for you, no chariots, and no foot-soldiers. I see no leather shield or wooden shield, nor any mail-clad archers.”

141.

141.

‘‘Na [Pg.95] hiraññaṃ suvaṇṇaṃ vā, nagaraṃ vā sumāpitaṃ;

Okiṇṇaparikhaṃ duggaṃ, daḷhamaṭṭālakoṭṭhakaṃ;

Yattha paviṭṭho sumukha, bhāyitabbaṃ na bhāyasi’’.

“I see no wrought or unwrought gold, no well-built city, no fortress with its water-filled moat, no strong ramparts and watchtowers, wherein you have entered, Sumukha, that you do not fear what should be feared.”

142.

142.

‘‘Na me abhisarenattho, nagarena dhanena vā;

Apathena pathaṃ yāma, antalikkhecarā mayaṃ.

“I have no need of a retinue, nor of a city or wealth. We travel a path that is no path, for we are wanderers of the sky.”

143.

143.

‘‘Sutā ca paṇḍitā tyamhā, nipuṇā atthacintakā ;

Bhāsematthavatiṃ vācaṃ, sacce cassa patiṭṭhito.

“We are renowned as wise and learned, subtle thinkers on what is meaningful. We speak words of substance, and we are established in the truth.”

144.

144.

‘‘Kiñca tuyhaṃ asaccassa, anariyassa karissati;

Musāvādissa luddassa, bhaṇitampi subhāsitaṃ’’.

“But what can even a well-spoken word accomplish for you, who are untruthful, ignoble, a speaker of falsehoods, and cruel?”

145.

145.

‘‘Taṃ brāhmaṇānaṃ vacanā, imaṃ khemamakārayi ;

Abhayañca tayā ghuṭṭhaṃ, imāyo dasadhā disā.

“It was you who, on the word of brahmins, had this Khema lake made. And a proclamation of safety was made by you throughout the ten directions.”

146.

146.

‘‘Ogayha te pokkharaṇiṃ, vippasannodakaṃ suciṃ;

Pahūtaṃ cādanaṃ tattha, ahiṃsā cettha pakkhinaṃ.

“The proclamation was that in your lotus pond, with its clear and pure water, there was abundant food, and here there was non-violence toward birds.”

147.

147.

‘‘Idaṃ sutvāna nigghosaṃ, āgatamha tavantike;

Te te bandhasma pāsena, etaṃ te bhāsitaṃ musā.

“Having heard this proclamation, we came into your presence. Yet we, those very ones, were bound by you with a snare. This proclamation of yours was a lie.”

148.

148.

‘‘Musāvādaṃ purakkhatvā, icchālobhañca pāpakaṃ;

Ubho sandhimatikkamma, asātaṃ upapajjati’’.

“One who puts false speech foremost, along with wicked desire and greed, transgressing both compacts, is reborn into a state of misery.”

149.

149.

‘‘Nāparajjhāma sumukha, napi lobhāva maggahiṃ;

Sutā ca paṇḍitātyattha, nipuṇā atthacintakā.

“We have not wronged you, Sumukha, nor did we seize him out of greed. You are renowned for being wise and learned, subtle thinkers on what is meaningful.”

150.

150.

‘‘Appevatthavatiṃ vācaṃ, byāhareyyuṃ idhāgatā;

Tathā taṃ samma nesādo, vutto sumukha maggahi’’.

“It was with the thought, ‘Perhaps, having come here, they might utter meaningful speech.’ For that reason, friend Sumukha, the hunter was instructed and seized him.”

151.

151.

‘‘Neva bhītā kāsipati, upanītasmi jīvite;

Bhāsematthavatiṃ vācaṃ, sampattā kālapariyāyaṃ.

“We are not afraid, O Lord of Kāsi, even when life is brought near its end. Having reached our appointed time, we shall speak words of meaning.”

152.

152.

‘‘Yo migena migaṃ hanti, pakkhiṃ vā pana pakkhinā;

Sutena vā sutaṃ kiṇyā, kiṃ anariyataraṃ tato.

“He who hunts a deer using a deer as decoy, or a bird using a bird, or who ensnares the wise by means of their good repute—what could be more ignoble than that?”

153.

153.

‘‘Yo [Pg.96] cāriyarudaṃ bhāse, anariyadhammavassito ;

Ubho so dhaṃsate lokā, idha ceva parattha ca.

“He who speaks the words of the noble while committed to ignoble conduct comes to ruin in both worlds, both here and hereafter.”

154.

154.

‘‘Na majjetha yasaṃ patto, na byādhe pattasaṃsayaṃ;

Vāyametheva kiccesu, saṃvare vivarāni ca.

“Having attained glory, one should not become intoxicated. Having fallen into peril, one should not be distressed. One should strive in what needs to be done and guard the openings to faults.”

155.

155.

‘‘Ye vuddhā abbhatikkantā, sampattā kālapariyāyaṃ;

Idha dhammaṃ caritvāna, evaṃte tidivaṃ gatā.

“Those wise ones who have passed on, having reached their appointed time, practiced righteousness in this world, and thus they have gone to heaven.”

156.

156.

‘‘Idaṃ sutvā kāsipati, dhammamattani pālaya;

Dhataraṭṭhañca muñcāhi, haṃsānaṃ pavaruttamaṃ’’.

“Having heard this, O Lord of Kāsi, protect the Dhamma within yourself. And release Dhataraṭṭha, the highest and best among geese.”

157.

157.

‘‘Āharantudakaṃ pajjaṃ, āsanañca mahārahaṃ;

Pañjarato pamokkhāmi, dhataraṭṭhaṃ yasassinaṃ.

“Let them bring water for his feet and a seat of great worth. I shall release the glorious Dhataraṭṭha from his cage.”

158.

158.

‘‘Tañca senāpatiṃ dhīraṃ, nipuṇaṃ atthacintakaṃ;

Yo sukhe sukhito raññe, dukkhite hoti dukkhito.

“And I shall also release that wise general, that subtle thinker on what is meaningful, who is happy when his king is happy, and sorrowful when he is sorrowful.”

159.

159.

‘‘Ediso kho arahati, piṇḍamasnātu bhattuno;

Yathāyaṃ sumukho rañño, pāṇasādhāraṇo sakhā’’.

“Such a one is indeed worthy to eat his master's food, just as this Sumukha is a friend to his king, sharing his very life with him.”

160.

160.

‘‘Pīṭhañca sabbasovaṇṇaṃ, aṭṭhapādaṃ manoramaṃ;

Maṭṭhaṃ kāsikamatthannaṃ, dhataraṭṭho upāvisi.

Dhataraṭṭha sat upon a delightful, eight-legged seat made entirely of gold, which was spread with a polished cloth from Kāsi.

161.

161.

‘‘Kocchañca sabbasovaṇṇaṃ, veyyagghaparisibbitaṃ;

Sumukho ajjhupāvekkhi, dhataraṭṭhassanantarā.

Sumukha sat down next to Dhataraṭṭha upon a seat made entirely of gold and upholstered with a tiger's skin.

162.

162.

‘‘Tesaṃ kañcanapattehi, puthū ādāya kāsiyo;

Haṃsānaṃ abhihāresuṃ, aggarañño pavāsitaṃ’’.

Then the people of Kāsi, taking up various foods in golden bowls, presented them to the geese, as sent by the foremost of kings.

163.

163.

‘‘Disvā abhihaṭaṃ aggaṃ, kāsirājena pesitaṃ;

Kusalo khattadhammānaṃ, tato pucchi anantarā.

Seeing the excellent food brought forth, sent by the King of Kāsi, he who was skilled in the conduct of nobles immediately asked:

164.

164.

‘‘Kaccinnu bhoto kusalaṃ, kacci bhoto anāmayaṃ;

Kacci raṭṭhamidaṃ phītaṃ, dhammena manusāsasi’’.

“I trust that you are well, Your Majesty? I trust you are free from affliction? I trust this kingdom is prosperous, and that you rule it in accordance with righteousness?”

165.

165.

‘‘Kusalañceva [Pg.97] me haṃsa, atho haṃsa anāmayaṃ;

Atho raṭṭhamidaṃ phītaṃ, dhammenaṃ manusāsahaṃ.

“I am indeed well, O goose, and also free from affliction. This kingdom, too, is prosperous, and I rule it in accordance with righteousness.”

166.

166.

‘‘Kacci bhoto amaccesu, doso koci na vijjati;

Kacci ca te tavatthesu, nāvakaṅkhanti jīvitaṃ’’.

“I trust there is no fault to be found among your ministers? And I trust that in matters concerning you, they do not spare their own lives?”

167.

167.

‘‘Athopi me amaccesu, doso koci na vijjati;

Athopi te mamatthesu, nāvakaṅkhanti jīvitaṃ’’.

“Indeed, among my ministers no fault is to be found. And in matters concerning me, they do not spare their own lives.”

168.

168.

‘‘Kacci te sādisī bhariyā, assavā piyabhāṇinī;

Puttarūpayasūpetā, tava chandavasānugā’’.

“I trust your wife is one of like station, obedient and pleasant of speech, endowed with sons, beauty, and renown, and compliant with your will?”

169.

169.

‘‘Atho me sādisī bhariyā, assavā piyabhāṇinī;

Puttarūpayasūpetā, mama chandavasānugā’’.

Furthermore, I have a wife who is my equal, obedient, and speaks pleasantly; she is endowed with sons and beauty, and is compliant to my will.

170.

170.

‘‘Kacci raṭṭhaṃ anuppīḷaṃ, akutociupaddavaṃ;

Asāhasena dhammena, samena manusāsasi’’.

Is your kingdom free from oppression and without any calamity? Do you govern righteously, without violence, and with impartiality?

171.

171.

‘‘Atho raṭṭhaṃ anuppīḷaṃ, akutociupaddavaṃ;

Asāhasena dhammena, samena manusāsahaṃ’’.

Indeed, my kingdom is free from oppression and without any calamity; I govern righteously, without violence, and with impartiality.

172.

172.

‘‘Kacci santo apacitā, asanto parivajjitā;

No ce dhammaṃ niraṃkatvā, adhammamanuvattasi’’.

Are the virtuous revered and the wicked shunned? I trust you do not, having rejected the Dhamma, follow unrighteousness?

173.

173.

‘‘Santo ca me apacitā, asanto parivajjitā;

Dhammamevānuvattāmi, adhammo me niraṅkato’’.

The virtuous are revered by me, and the wicked are shunned; I follow the Dhamma alone, and unrighteousness is rejected by me.

174.

174.

‘‘Kacci nānāgataṃ dīghaṃ, samavekkhasi khattiya;

Kacci matto madanīye, paralokaṃ na santasi’’.

O Khattiya, do you look far into the future? And being heedless amidst intoxicating things, are you not afraid of the world beyond?

175.

175.

‘‘Nāhaṃ anāgataṃ dīghaṃ, samavekkhāmi pakkhima;

Ṭhito dasasu dhammesu, paralokaṃ na santase.

O winged one, I do look far into the future. Established in the ten principles of righteousness, I do not fear the world beyond.

176.

176.

‘‘Dānaṃ sīlaṃ pariccāgaṃ, ajjavaṃ maddavaṃ tapaṃ;

Akkodhaṃ avihiṃsañca, khantiñca avirodhanaṃ.

Generosity, virtue, liberality, rectitude, gentleness, austerity, non-anger, non-violence, patience, and non-opposition—

177.

177.

‘‘Iccete kusale dhamme, ṭhite passāmi attani;

Tato me jāyate pīti, somanassañcanappakaṃ.

When I see these wholesome principles established in myself, from that arises in me joy and no small measure of happiness.

178.

178.

‘‘Sumukho [Pg.98] ca acintetvā, visajji pharusaṃ giraṃ;

Bhāvadosamanaññāya, asmākāyaṃ vihaṅgamo.

This bird of ours, Sumukha, without thinking and without understanding the fault in our disposition, has uttered a harsh word.

179.

179.

‘‘So kuddho pharusaṃ vācaṃ, nicchāresi ayoniso;

Yānasmāsu na vijjanti, nayidaṃ paññavatāmiva’’.

Angered, you have unwisely uttered harsh speech, speaking of faults that do not exist in us. This is not like the speech of the wise.

180.

180.

‘‘Atthi me taṃ atisāraṃ, vegena manujādhipa;

Dhataraṭṭhe ca baddhasmiṃ, dukkhaṃ me vipulaṃ ahu.

O lord of men, that transgression of mine was done impetuously. For when Dhataraṭṭha was captured, my suffering was immense.

181.

181.

‘‘Tvaṃ no pitāva puttānaṃ, bhūtānaṃ dharaṇīriva;

Asmākaṃ adhipannānaṃ, khamassu rājakuñjara’’.

You are to us as a father to his sons, as the earth is to all beings. Forgive us, O royal elephant, who are overcome by affliction.

182.

182.

‘‘Etaṃ te anumodāma, yaṃ bhāvaṃ na nigūhasi;

Khilaṃ pabhindasi pakkhi, ujukosi vihaṅgama’’.

We rejoice in this of yours, that you do not conceal your true nature. You have broken through the mental barrenness, O bird; you are upright, O winged one.

183.

183.

‘‘Yaṃ kiñci ratanaṃ atthi, kāsirāja nivesane;

Rajataṃ jātarūpañca, muttā veḷuriyā bahū.

Whatever treasure there is in the residence of the king of Kāsi—silver and gold, pearls and many beryls,

184.

184.

‘‘Maṇayo saṅkhamuttañca, vatthakaṃ haricandanaṃ;

Ajinaṃ dantabhaṇḍañca, lohaṃ kāḷāyasaṃ bahuṃ;

Etaṃ dadāmi vo vittaṃ, issariyaṃ vissajāmi vo’’.

Gems, conches, and pearls, fine cloth and yellow sandalwood, hides and ivory goods, and much copper and black iron—all this wealth I give to you; I bestow sovereignty upon you.

185.

185.

‘‘Addhā apacitā tyamhā, sakkatā ca rathesabha;

Dhammesu vattamānānaṃ, tvaṃ no ācariyo bhava.

Truly we have been revered and honored by you, O bull among charioteers. For us who live according to the principles of righteousness, please be our teacher.

186.

186.

‘‘Ācariya samanuññātā, tayā anumatā mayaṃ;

Taṃ padakkhiṇato katvā, ñātiṃ passemurindama’’.

O teacher, permitted and approved by you, we shall now, having circumambulated you, go to see our kinsfolk, O tamer of foes.

187.

187.

‘‘Sabbarattiṃ cintayitvā, mantayitvā yathātathaṃ;

Kāsirājā anuññāsi, haṃsānaṃ pavaruttamaṃ’’.

Having thought and conferred all night, in accordance with the truth, the King of Kāsi gave permission to the foremost and best of the geese.

188.

188.

‘‘Tato ratyā vivasāne, sūriyuggamanaṃ pati;

Pekkhato kāsirājassa, bhavanā te vigāhisuṃ’’.

Then, at the end of the night, towards sunrise, while the King of Kāsi looked on, they flew forth from the palace into the sky.

189.

189.

‘‘Te aroge anuppatte, disvāna parame dije;

Kekāti makaruṃ haṃsā, puthusaddo ajāyatha.

Seeing those supreme, twice-born ones had arrived unharmed, the geese made a sound, 'Kekā'; a great clamor arose.

190.

190.

‘‘Te [Pg.99] patītā pamuttena, bhattunā bhattugāravā;

Samantā parikiriṃsu, aṇḍajā laddhapaccayā’’.

Those egg-born ones, respectful of their master and delighted that he was freed, having found their support, surrounded him on all sides.

191.

191.

‘‘Evaṃ mittavataṃ atthā, sabbe honti padakkhiṇā;

Haṃsā yathā dhataraṭṭhā, ñātisaṅghaṃ upāgamu’’nti.

Just as the Dhataraṭṭha geese auspiciously rejoined their assembly of kinsfolk, so for one who has friends, all their purposes succeed.

Mahāhaṃsajātakaṃ dutiyaṃ.

The Mahāhaṃsa Jātaka, the Second.

535. Sudhābhojanajātakaṃ (3)

535. The Sudhābhojana Jātaka (3).

192.

192.

‘‘Neva kiṇāmi napi vikkiṇāmi, na cāpi me sannicayo ca atthi ;

Sukiccharūpaṃ vatidaṃ parittaṃ, patthodano nālamayaṃ duvinnaṃ’’.

I neither buy nor do I sell, nor is there any store of it for me. This was obtained with great difficulty and is but a small amount; this measure of rice is not enough for the two of us.

193.

193.

‘‘Appamhā appakaṃ dajjā, anumajjhato majjhakaṃ;

Bahumhā bahukaṃ dajjā, adānaṃ nupapajjati.

From a little, one should give a little; from a moderate amount, a moderate amount; from much, one should give much. Not to give is not proper.

194.

194.

‘‘Taṃ taṃ vadāmi kosiya, dehi dānāni bhuñja ca;

Ariyamaggaṃ samārūha, nekāsī labhate sukhaṃ’’.

Therefore I say to you, Kosiya: give gifts and also partake. Ascend the Noble Path; one who does not eat alone finds happiness.

195.

195.

‘‘Moghañcassa hutaṃ hoti, moghañcāpi samīhitaṃ;

Atithismiṃ yo nisinnasmiṃ, eko bhuñjati bhojanaṃ.

For one who eats a meal alone while a guest is seated, their offering is in vain, and their striving is also in vain.

196.

196.

‘‘Taṃ taṃ vadāmi kosiya, dehi dānāni bhuñja ca;

Ariyamaggaṃ samārūha, nekāsī labhate sukhaṃ’’.

Therefore I say to you, Kosiya: give gifts and also partake. Ascend the Noble Path; one who does not eat alone finds happiness.

197.

197.

‘‘Saccañcassa hutaṃ hoti, saccañcāpi samīhitaṃ;

Atithismiṃ yo nisinnasmiṃ, neko bhuñjati bhojanaṃ.

For one who does not eat a meal alone while a guest is seated, their offering is true, and their striving is also true.

198.

198.

‘‘Taṃ taṃ vadāmi kosiya, dehi dānāni bhuñja ca;

Ariyamaggaṃ samārūha, nekāsī labhate sukhaṃ’’.

Therefore I say to you, Kosiya: give gifts and also partake. Ascend the Noble Path; one who does not eat alone finds happiness.

199.

199.

‘‘Sarañca juhati poso, bahukāya gayāya ca;

Doṇe timbarutitthasmiṃ, sīghasote mahāvahe.

A person may make offerings at the lake, at the Bahukā river, and at Gayā; at Doṇa, at the Timbaru ford, and in the swift-flowing great river.

200.

200.

‘‘Atra cassa hutaṃ hoti, atra cassa samīhitaṃ;

Atithismiṃ yo nisinnasmiṃ, neko bhuñjati bhojanaṃ.

For one who does not eat a meal alone while a guest is seated—herein lies their true offering, herein lies their true striving.

201.

201.

‘‘Taṃ [Pg.100] taṃ vadāmi kosiya, dehi dānāni bhuñja ca;

Ariyamaggaṃ samārūha, nekāsī labhate sukhaṃ’’.

Therefore I say to you, Kosiya: give gifts and also partake. Ascend the Noble Path; one who does not eat alone finds happiness.

202.

202.

‘‘Baḷisañhi so nigilati, dīghasuttaṃ sabandhanaṃ;

Atithismiṃ yo nisinnasmiṃ, eko bhuñjati bhojanaṃ.

For one who eats a meal alone while a guest is present is like one who swallows a fish-hook, complete with its long line and binding.

203.

203.

‘‘Taṃ taṃ vadāmi kosiya, dehi dānāni bhuñja ca;

Ariyamaggaṃ samārūha, nekāsī labhate sukhaṃ’’.

Therefore I say to you, Kosiya: give gifts and also partake. Ascend the Noble Path; one who does not eat alone finds happiness.

204.

204.

‘‘Uḷāravaṇṇā vata brāhmaṇā ime, ayañca vo sunakho kissa hetu;

Uccāvacaṃ vaṇṇanibhaṃ vikubbati, akkhātha no brāhmaṇā ke nu tumhe’’.

How magnificent is the complexion of these brahmins! And this dog of yours—for what reason does it manifest such varied hues and appearances? Tell us, O brahmins, who are you?

205.

205.

‘‘Cando ca sūriyo ca ubho idhāgatā, ayaṃ pana mātali devasārathi;

Sakkohamasmi tidasānamindo, eso ca kho pañcasikhoti vuccati.

The Moon and the Sun have both come here. This one is Mātali, the divine charioteer. I am Sakka, lord of the Thirty-three gods, and that one is called Pañcasikha.

206.

206.

‘‘Pāṇissarā mudiṅgā ca, murajālambarāni ca;

Suttamenaṃ pabodhenti, paṭibuddho ca nandati’’.

The sounds of cymbals and Mudiṅga drums, of Muraja and Ālambara tabors, awaken him from sleep; and being awakened, he rejoices.

207.

207.

‘‘Ye kecime maccharino kadariyā, paribhāsakā samaṇabrāhmaṇānaṃ;

Idheva nikkhippa sarīradehaṃ, kāyassa bhedā nirayaṃ vajanti’’.

Whoever is stingy and miserly, who reviles ascetics and brahmins, having laid down this bodily frame right here, at the breaking up of the body, they go to hell.

208.

208.

‘‘Ye kecime suggatimāsamānā, dhamme ṭhitā saṃyame saṃvibhāge;

Idheva nikkhippa sarīradehaṃ, kāyassa bhedā sugatiṃ vajanti’’.

Whoever, aspiring to a good destination, is established in the Dhamma, in restraint, and in sharing, having laid down this bodily frame right here, at the breaking up of the body, they go to a good destination.

209.

209.

‘‘Tvaṃ [Pg.101] nosi ñāti purimāsu jātisu, so maccharī rosako pāpadhammo;

Taveva atthāya idhāgatamhā, mā pāpadhammo nirayaṃ gamittha’’.

You were our kinsman in former births; that one is stingy, irascible, and of evil nature. We have come here for your own benefit; may you, of evil nature, not go to hell.

210.

210.

‘‘Addhā hi maṃ vo hitakāmā, yaṃ maṃ samanusāsatha;

Sohaṃ tathā karissāmi, sabbaṃ vuttaṃ hitesibhi.

Indeed, you are my well-wishers, in that you instruct me. I will do accordingly, all that is said by those who wish me well.

211.

211.

‘‘Esāhamajjeva upāramāmi, na cāpihaṃ kiñci kareyya pāpaṃ;

Na cāpi me kiñci adeyyamatthi, na cāpidatvā udakaṃ pivāmi.

From this very day I shall cease, nor shall I do any evil. There is nothing of mine that is not to be given, nor do I drink water without having given.

212.

212.

‘‘Evañca me dadato sabbakālaṃ, bhogā ime vāsava khīyissanti;

Tato ahaṃ pabbajissāmi sakka, hitvāna kāmāni yathodhikāni’’.

And as I give in this way at all times, O Vāsava, these riches of mine will be exhausted; then, O Sakka, I will go forth, having abandoned such sensual pleasures as I have.

213.

213.

‘‘Naguttame girivare gandhamādane, modanti tā devavarābhipālitā;

Athāgamā isivaro sabbalokagū, supupphitaṃ dumavarasākhamādiya.

On the supreme mountain, the excellent mountain Gandhamādana, those goddesses, protected by the best of gods, rejoice. Then came the foremost sage, who has surpassed all worlds, taking a branch of an excellent, well-flowered tree.

214.

214.

‘‘Suciṃ sugandhaṃ tidasehi sakkataṃ, pupphuttamaṃ amaravarehi sevitaṃ;

Aladdha maccehi va dānavehi vā, aññatra devehi tadārahaṃ hidaṃ.

Pure, fragrant, revered by the Thirty-three, the finest flower, frequented by the best of immortals; unobtainable by mortals or by Dānavas, it is worthy only of the gods.

215.

215.

‘‘Tato catasso kanakattacūpamā, uṭṭhāya nāriyo pamadādhipā muniṃ;

Āsā ca saddhā ca sirī tato hirī, iccabravuṃ nāradadeva brāhmaṇaṃ.

Then four women, chief among females, with skin like gold—Āsā, Saddhā, Sirī, and then Hirī—arose and spoke thus to the sage, the divine brahmin Nārada:

216.

216.

‘‘Sace [Pg.102] anuddiṭṭhaṃ tayā mahāmuni, pupphaṃ imaṃ pārichattassa brahme;

Dadāhi no sabbā gati te ijjhatu, tuvampi no hohi yatheva vāsavo.

If this Pāricchattaka flower has not been designated by you, O great sage, O Brahma, give it to us. May all your goals be achieved, and may you become for us just like Vāsava.

217.

217.

‘‘Taṃ yācamānābhisamekkha nārado, iccabravī saṃkalahaṃ udīrayi;

Na mayhamatthatthi imehi koci naṃ, yāyeva vo seyyasi sā piḷandhatha’’.

Considering them as they were requesting, Nārada spoke thus, uttering a contentious statement: 'I have no use for these; whichever of you is the most excellent, let her wear it.'

218.

218.

‘‘Tvaṃ nottamevābhisamekkha nārada, yassicchasi tassā anuppavecchasu;

Yassā hi no nārada tvaṃ padassasi, sāyeva no hehiti seṭṭhasammatā’’.

You yourself should discern the best among us, Nārada. Give it to whomever you wish. For to whomever among us you give it, Nārada, she alone will be considered the foremost among us.

219.

219.

‘‘Akallametaṃ vacanaṃ sugatte, ko brāhmaṇo saṃkalahaṃ udīraye;

Gantvāna bhūtādhipameva pucchatha, sace na jānātha idhuttamādhamaṃ’’.

This statement is not suitable, O fair-bodied ones. What brahmin would utter a contentious statement? Go and ask the Lord of Beings himself, if you do not know who here is highest and lowest.

220.

220.

‘‘Tā nāradena paramappakopitā, udīritā vaṇṇamadena mattā;

Sakāse gantvāna sahassacakkhuno, pucchiṃsu bhūtādhipaṃ kā nu seyyasi’’.

They, greatly angered by Nārada's utterance, intoxicated with the pride of their beauty, went to the presence of the Thousand-Eyed One and asked the Lord of Beings, 'Who, indeed, is the most excellent?'

221.

221.

‘‘Tā disvā āyattamanā purindado, iccabravī devavaro katañjalī;

Sabbāva vo hotha sugatte sādisī, ko neva bhadde kalahaṃ udīrayi’’.

Seeing them, Purindada, the best of gods, with a troubled mind and with hands clasped in reverence, spoke thus: 'May all of you be similar, O fair-bodied ones. Who indeed, O good ones, has stirred up this quarrel?'

222.

222.

‘‘Yo [Pg.103] sabbalokaccarito mahāmuni, dhamme ṭhito nārado saccanikkamo;

So nobravi girivare gandhamādane, gantvāna bhūtādhipameva pucchatha;

Sace na jānātha idhuttamādhamaṃ’’.

The great sage who has wandered through all worlds, Nārada, established in the Dhamma, truthful in his striving, he told us on the excellent mountain Gandhamādana: 'Go and ask the Lord of Beings himself, if you do not know who here is highest and lowest.'

223.

223.

‘‘Asu brahāraññacaro mahāmuni, nādatvā bhattaṃ varagatte bhuñjati;

Viceyya dānāni dadāti kosiyo, yassā hi so dassati sāva seyyasi’’.

That great sage, a wanderer in the great forest, does not eat food without having given, O fair-bodied ones. Kosiya gives gifts after careful consideration. Indeed, to whomever he gives, she will be the most excellent.

224.

224.

‘‘Asū hi yo sammati dakkhiṇaṃ disaṃ, gaṅgāya tīre himavantapassani ;

Sa kosiyo dullabhapānabhojano, tassa sudhaṃ pāpaya devasārathi’’.

That Kosiya who dwells in the southern direction, on the bank of the Ganges, on a slope of the Himālaya—he is one for whom food and drink are difficult to obtain. O divine charioteer, convey the divine food to him.

225.

225.

‘‘Sa mātalī devavarena pesito, sahassayuttaṃ abhiruyha sandanaṃ;

Sukhippameva upagamma assamaṃ, adissamāno munino sudhaṃ adā’’.

That Mātali, sent by the best of gods, having mounted the chariot yoked with a thousand horses, very quickly approached the hermitage; remaining unseen, he gave the divine food to the sage.

226.

226.

‘‘Udaggihuttaṃ upatiṭṭhato hi me, pabhaṅkaraṃ lokatamonuduttamaṃ;

Sabbāni bhūtāni adhicca vāsavo, ko neva me pāṇisu kiṃ sudhodahi.

As I was attending to the fire sacrifice, worshipping the light-maker, the supreme dispeller of the world's darkness, who indeed has placed what divine food in my hands? Is it Vāsava, who surpasses all beings?

227.

227.

‘‘Saṅkhūpamaṃ setamatulyadassanaṃ, suciṃ sugandhaṃ piyarūpamabbhutaṃ;

Adiṭṭhapubbaṃ mama jātu cakkhubhi, kā devatā pāṇisu kiṃ sudhodahi’’.

Like a conch, white, of incomparable appearance, pure, fragrant, of lovely form, and wondrous—never before seen by my eyes—what deity has placed this divine food in my hands?

228.

228.

‘‘Ahaṃ [Pg.104] mahindena mahesi pesito, sudhābhihāsiṃ turito mahāmuni;

Jānāsi maṃ mātali devasārathi, bhuñjassu bhattuttama mābhivārayi.

I was sent by Mahinda, O great seeker. I have quickly brought the divine food, O great sage. Know me as Mātali, the divine charioteer. Partake of this excellent food; do not refuse it.

229.

229.

‘‘Bhuttā ca sā dvādasa hanti pāpake, khudaṃ pipāsaṃ aratiṃ daraklamaṃ ;

Kodhūpanāhañca vivādapesuṇaṃ, sītuṇhatandiñca rasuttamaṃ idaṃ’’.

And having been eaten, it destroys twelve evils: hunger, thirst, discontent, anxiety and fatigue, anger and resentment, quarrels and slander, cold, heat, and sloth. This is the supreme essence.

230.

230.

‘‘Na kappatī mātali mayha bhuñjituṃ, pubbe adatvā iti me vatuttamaṃ;

Na cāpi ekāsnamarīyapūjitaṃ, asaṃvibhāgī ca sukhaṃ na vindati’’.

It is not fitting for me to eat without having given beforehand, Mātali; such is my supreme vow. Nor is eating alone praised by the noble ones, and one who does not share does not find happiness.

231.

231.

‘‘Thīghātakā ye cime pāradārikā, mittadduno ye ca sapanti subbate;

Sabbe ca te maccharipañcamādhamā, tasmā adatvā udakampi nāsniye.

Those who harm women, those who commit adultery, those who betray friends, and those who curse the virtuous—all these, with stinginess as the fifth, are base. Therefore, without giving, I would not even consume water.

232.

232.

‘‘So hitthiyā vā purisassa vā pana, dassāmi dānaṃ vidusampavaṇṇitaṃ;

Saddhā vadaññū idha vītamaccharā, bhavanti hete sucisaccasammatā’’.

Therefore, to a woman or to a man, I shall give a gift praised by the wise. The faithful, the bountiful, those free from stinginess here, indeed become pure and esteemed by the truthful.

233.

233.

‘‘Ato matā devavarena pesitā, kaññā catasso kanakattacūpamā;

Āsā ca saddhā ca sirī tato hirī, taṃ assamaṃ āgamu yattha kosiyo.

Then, sent by the best of gods, four maidens with skin like gold—Āsā, Saddhā, Sirī, and then Hirī—came to that hermitage where Kosiya was.

234.

234.

‘‘Tā [Pg.105] disvā sabbo paramappamodito, subhena vaṇṇena sikhārivaggino;

Kaññā catasso caturo catuddisā, iccabravī mātalino ca sammukhā.

Seeing them—the four maidens from the four directions, with lovely complexions like flames of a fire—he was supremely delighted and spoke thus in Mātali's presence.

235.

235.

‘‘Purimaṃ disaṃ kā tvaṃ pabhāsi devate, alaṅkatā tāravarāva osadhī;

Pucchāmi taṃ kañcanavelliviggahe, ācikkha me tvaṃ katamāsi devatā.

Who are you, O goddess, who illuminates the eastern direction, adorned like the morning star, the best of stars? I ask you, O one with a body like a golden creeper, tell me, what deity are you?

236.

236.

‘‘Sirāha devīmanujebhi pūjitā, apāpasattūpanisevinī sadā;

Sudhāvivādena tavantimāgatā, taṃ maṃ sudhāya varapañña bhājaya.

I am Sirī, worshipped by gods and humans, always associating with beings free from evil. I have come to your presence because of the dispute over the divine food. Therefore, O one of excellent wisdom, share that divine food with me.

237.

237.

‘‘Yassāhamicchāmi sudhaṃ mahāmuni, so sabbakāmehi naro pamodati;

Sirīti maṃ jānahi jūhatuttama, taṃ maṃ sudhāya varapañña bhājaya’’.

The man whom I favor, O great sage, that man rejoices in all sensual pleasures. Know me as Sirī, O best of sacrificers. Therefore, O one of excellent wisdom, share the divine food with me.

238.

238.

‘‘Sippena vijjācaraṇena buddhiyā, narā upetā paguṇā sakammunā ;

Tayā vihīnā na labhanti kiñcanaṃ, tayidaṃ na sādhu yadidaṃ tayā kataṃ.

People endowed with skill, knowledge-and-conduct, and intelligence, proficient in their own work; deprived of you, they obtain nothing. This is not good, this which is done by you.

239.

239.

‘‘Passāmi posaṃ alasaṃ mahagghasaṃ, sudukkulīnampi arūpimaṃ naraṃ;

Tayānugutto siri jātimāmapi, peseti dāsaṃ viya bhogavā sukhī.

I see a man who is lazy, a glutton, even one of very low birth and ugly. Guarded by you, O Sirī, he employs even a man of high birth, who is wealthy and happy, like a slave.

240.

240.

‘‘Taṃ taṃ asaccaṃ avibhajjaseviniṃ, jānāmi mūḷhaṃ vidurānupātiniṃ;

Na tādisī arahati āsanūdakaṃ, kuto sudhā gaccha na mayha ruccasi’’.

“I know you to be untruthful, associating without discernment, deluded, and following after the unwise. Such a one is not worthy of even a seat and water, let alone ambrosia. Go, for you do not please me.”

241.

241.

‘‘Kā [Pg.106] sukkadāṭhā paṭimukkakuṇḍalā, cittaṅgadā kambuvimaṭṭhadhārinī;

Osittavaṇṇaṃ paridayha sobhasi, kusaggirattaṃ apiḷayha mañjariṃ.

“Who are you, with teeth so white, wearing earrings, adorned with decorated armlets, and bearing polished golden ornaments? You shine, clad in a lustrous garment, wearing a flower spray red as a flame-tipped blade of kusa grass.”

242.

242.

‘‘Migīva bhantā saracāpadhārinā, virādhitā mandamiva udikkhasi;

Ko te dutīyo idha mandalocane, na bhāyasi ekikā kānane vane’’.

“Like a doe, startled and wounded by an archer with his bow, you gaze about so gently. Who is your companion here, O gentle-eyed one? Are you not afraid, all alone in this great forest?”

243.

243.

‘‘Na me dutīyo idha matthi kosiya, masakkasārappabhavamhi devatā;

Āsā sudhāsāya tavantimāgatā, taṃ maṃ sudhāya varapañña bhājaya’’.

“I have no companion here, O Kosiya. I am a goddess from Masakkasāra. I, Hope, have come to your presence for the sake of ambrosia. Therefore, O one of excellent wisdom, please grant me a share of the ambrosia.”

244.

244.

‘‘Āsāya yanti vāṇijā dhanesino, nāvaṃ samāruyha parenti aṇṇave;

Te tattha sīdanti athopi ekadā, jīnādhanā enti vinaṭṭhapābhatā.

“For the sake of hope, merchants seeking wealth go forth; boarding a ship, they journey across the ocean. There they sink, or else at times they return with their wealth lost and their cargo ruined.”

245.

245.

‘‘Āsāya khettāni kasanti kassakā, vapanti bījāni karontupāyaso;

Ītīnipātena avuṭṭhitāya vā, na kiñci vindanti tato phalāgamaṃ.

“For the sake of hope, farmers plow their fields; they sow the seeds and skillfully tend to their work. But through the onset of blight or through drought, they obtain no harvest therefrom.”

246.

246.

‘‘Athattakārāni karonti bhattusu, āsaṃ purakkhatvā narā sukhesino;

Te bhatturatthā atigāḷhitā puna, disā panassanti aladdha kiñcanaṃ.

“Putting hope before them, men who seek happiness perform services for their masters. For their masters' sake they are sorely oppressed, and then flee to all quarters, having gained nothing at all.”

247.

247.

‘‘Hitvāna dhaññañca dhanañca ñātake, āsāya saggādhimanā sukhesino;

Tapanti lūkhampi tapaṃ cirantaraṃ, kumaggamāruyha parenti duggatiṃ.

“For the sake of hope, those who seek happiness abandon grain, wealth, and kin. With minds set on heaven, they practice even harsh austerities for a very long time; yet, having taken a wrong path, they proceed to a woeful state.”

248.

248.

‘‘Āsā [Pg.107] visaṃvādikasammatā ime, āse sudhāsaṃ vinayassu attani;

Na tādisī arahati āsanūdakaṃ, kuto sudhā gaccha na mayha ruccasi’’.

“O Hope, you are known to be a deceiver of these beings. Remove this desire for ambrosia from yourself! Such a one is not worthy of even a seat and water, let alone ambrosia. Go, for you do not please me.”

249.

249.

‘‘Daddallamānā yasasā yasassinī, jighaññanāmavhayanaṃ disaṃ pati;

Pucchāmi taṃ kañcanavelliviggahe, ācikkha me tvaṃ katamāsi devatā’’.

“Shining with glory, O glorious one, lady of the quarter called by the inferior name, the West! I ask you, O one with a body like a golden creeper: tell me, which goddess are you?”

250.

250.

‘‘Saddhāha devīmanujehi pūjitā, apāpasattūpanisevinī sadā;

Sudhāvivādena tavantimāgatā, taṃ maṃ sudhāya varapañña bhājaya’’.

“I am Saddhā, the goddess Faith, honored by humankind and ever attended by virtuous beings. I have come to your presence on account of the dispute over the ambrosia. Therefore, O one of excellent wisdom, please grant me a share of the ambrosia.”

251.

251.

‘‘Dānaṃ damaṃ cāgamathopi saṃyamaṃ, ādāya saddhāya karonti hekadā;

Theyyaṃ musā kūṭamathopi pesuṇaṃ, karonti heke puna viccutā tayā.

“Through faith, some at times practice generosity, self-control, renunciation, and also restraint. But others, having fallen away from you, then commit theft, falsehood, fraud, and also slander.”

252.

252.

‘‘Bhariyāsu poso sadisīsu pekkhavā, sīlūpapannāsu patibbatāsupi;

Vinetvāna chandaṃ kulitthiyāsupi, karoti saddhaṃ puna kumbhadāsiyā.

“A man with desire, turning away from his own wives—though they be his equals, endowed with virtue, and faithful to their husband—and even from other women of good family, will then place his faith in the word of a mere water-carrying slave.”

253.

253.

‘‘Tvameva saddhe paradārasevinī, pāpaṃ karosi kusalampi riñcasi;

Na tādisī arahati āsanūdakaṃ, kuto sudhā gaccha na mayha ruccasi’’.

“O Saddhā, it is you who causes one to resort to another's wife! You commit evil and abandon the wholesome. Such a one is not worthy of even a seat and water, let alone ambrosia. Go, for you do not please me.”

254.

254.

‘‘Jighaññarattiṃ aruṇasmimūhate, yā dissati uttamarūpavaṇṇinī;

Tathūpamā maṃ paṭibhāsi devate, ācikkha me tvaṃ katamāsi accharā.

“At the end of the night, as the dawn is rising, she who is seen is of the most excellent form and beauty. You appear to me just like her, O goddess. Tell me, which celestial nymph are you?”

255.

255.

‘‘Kālā [Pg.108] nidāgheriva aggijāriva, anileritā lohitapattamālinī;

Kā tiṭṭhasi mandamigāvalokayaṃ, bhāsesamānāva giraṃ na muñcasi’’.

“Like a dark cloud in the hot season, like a flame fanned by the wind, wearing a garland of red leaves—who are you that stands there, gazing like a gentle doe? You seem as if you wish to speak, yet you utter no word.”

256.

256.

‘‘Hirāha devīmanujehi pūjitā, apāpasattūpanisevinī sadā;

Sudhāvivādena tavantimāgatā, sāhaṃ na sakkomi sudhampi yācituṃ;

Kopīnarūpā viya yācanitthiyā’’.

“I am Hirī, the goddess of conscience, honored by humankind and ever attended by virtuous beings. I have come to your presence on account of the dispute over the ambrosia. Yet I, that very person, am unable to ask for the ambrosia, for a woman's begging is like a thing of shame.”

257.

257.

‘‘Dhammena ñāyena sugatte lacchasi, eso hi dhammo na hi yācanā sudhā;

Taṃ taṃ ayācantimahaṃ nimantaye, sudhāya yañcicchasi tampi dammi te.

“O one of fair form, you shall receive it through principle and right method. For this is the rule: ambrosia is not won by begging. Since you do not beg, it is you whom I invite. Whatever ambrosia you desire, that ambrosia I shall give to you.”

258.

258.

‘‘Sā tvaṃ mayā ajja sakamhi assame, nimantitā kañcanavelliviggahe;

Tuvañhi me sabbarasehi pūjiyā, taṃ pūjayitvāna sudhampi asniye’’.

“You, O one with a body like a golden creeper, are invited by me today to my own hermitage. For you are worthy of being honored by me with all flavors. Having honored you, I too shall partake of the ambrosia.”

259.

259.

‘‘Sā kosiyenānumatā jutīmatā, addhā hiri rammaṃ pāvisi yassamaṃ;

Udakavantaṃ phalamariyapūjitaṃ, apāpasattūpanisevitaṃ sadā.

“Permitted by the radiant Kosiya, Hirī then entered the delightful hermitage, a place endowed with water and fruit, honored by the noble, and ever frequented by virtuous beings.”

260.

260.

‘‘Rukkhaggahānā bahukettha pupphitā, ambā piyālā panasā ca kiṃsukā;

Sobhañjanā loddamathopi padmakā, kekā ca bhaṅgā tilakā supupphitā.

“Here many flowering trees of the forest grove were in full bloom: mangoes, piyālas, jackfruits, and kiṃsukas; sobhañjanas, loddas, and also padmakas; kekas, bhaṅgas, and tilakas, all beautifully blossomed.”

261.

261.

‘‘Sālā [Pg.109] karerī bahukettha jambuyo, assatthanigrodhamadhukavetasā ;

Uddālakā pāṭali sinduvārakā, manuññagandhā mucalindaketakā.

“Here were many sāl trees and karerīs, many jambu trees, assatthas, nigrodhas, madhukas, and vetasas; uddālakas, pāṭalis, and sinduvārakas; and the sweet-scented mucalindas and ketakas.”

262.

262.

‘‘Hareṇukā veḷukā keṇu tindukā, sāmākanīvāramathopi cīnakā;

Mocā kadalī bahukettha sāliyo, pavīhayo ābhūjino ca taṇḍulā.

“Here grew hareṇukā, veḷukā, keṇu, and tinduka plants; sāmāka, nīvāra, and also cīnaka grains; wild and cultivated plantains; and here were many kinds of fine rice, paddy, self-grown grains, and husked rice.”

263.

263.

‘‘Tassevuttarapassena, jātā pokkharaṇī sivā;

Akakkasā apabbhārā, sādhu appaṭigandhikā.

“And on its northern side was a natural, auspicious lotus pond, with smooth, gentle banks, pleasant, and with no offensive odor.”

264.

264.

‘‘Tattha macchā sanniratā, khemino bahubhojanā;

Siṅgū savaṅkā saṃkulā, satavaṅkā ca rohitā;

Āḷigaggarakākiṇṇā, pāṭhīnā kākamacchakā.

“Therein fish dwelled, secure and well-fed, delighting in that place: siṅgū, savaṅkā, and rohitā fish; it was teeming with āḷis, gaggaras, pāṭhīnas, and kākamacchakas.”

265.

265.

‘‘Tattha pakkhī sanniratā, khemino bahubhojanā;

Haṃsā koñcā mayūrā ca, cakkavākā ca kukkuhā;

Kuṇālakā bahū citrā, sikhaṇḍī jīvajīvakā.

“Therein birds dwelled, secure and well-fed, delighting in that place: swans, herons, and peacocks; ruddy geese and cuckoos; many colorful kuṇālakas, crested birds, and partridges.”

266.

266.

‘‘Tattha pānāya māyanti, nānā migagaṇā bahū;

Sīhā byagghā varāhā ca, acchakokataracchayo.

“Many herds of various beasts would come there to drink: lions and tigers, boars, bears, and hyenas.”

267.

267.

‘‘Palāsādā gavajā ca, mahiṃsā rohitā rurū;

Eṇeyyā ca varāhā ca, gaṇino nīkasūkarā;

Kadalimigā bahukettha, biḷārā sasakaṇṇikā.

“Rhinoceroses and gayals, buffaloes, rohita deer and ruru deer; eṇeyya deer and boars, herd-dwelling swine; and here were many kadali deer, wild cats, and hares.”

268.

268.

‘‘Chamāgirī pupphavicitrasanthatā, dijābhighuṭṭhā dijasaṅghasevitā’’.

“The grounds and hills were carpeted with colorful flowers, resounding with the calls of birds and frequented by their flocks.”

269.

269.

‘‘Sā [Pg.110] suttacā nīladumābhilambitā, vijju mahāmegharivānupajjatha;

Tassā susambandhasiraṃ kusāmayaṃ, suciṃ sugandhaṃ ajinūpasevitaṃ;

Atricca kocchaṃ hirimetadabravi, ‘nisīda kalyāṇi sukhayidamāsanaṃ’.

“She of fair complexion, as lovely as if suspended from a dark-leaved tree, entered like a flash of lightning from a great cloud. For her, at the leaf-hut's door, he spread out a much-desired seat of kusa grass with a well-tied top, clean, fragrant, and adorned with black antelope skin, and said this to Hirī: ‘Be seated, O fair one; this seat is comfortable.’”

270.

270.

‘‘Tassā tadā kocchagatāya kosiyo, yadicchamānāya jaṭājinandharo ;

Navehi pattehi sayaṃ sahūdakaṃ, sudhābhihāsī turito mahāmuni.

“Then, for her who was seated on the grass mat and desiring it, Kosiya, the great sage who wore matted hair and an antelope skin, himself quickly brought the ambrosia with water in fresh leaves.”

271.

271.

‘‘Sā taṃ paṭiggayha ubhohi pāṇibhi, iccabravi attamanā jaṭādharaṃ;

‘Handāhaṃ etarahi pūjitā tayā, gaccheyyaṃ brahme tidivaṃ jitāvinī’.

“Receiving it with both hands, she, with a gladdened heart, spoke thus to the matted-haired ascetic: ‘Indeed, now that I have been honored by you, O holy one, I shall return to the celestial realm, victorious.’”

272.

272.

‘‘Sā kosiyenānumatā jutīmatā, udīritā vaṇṇamadena mattā;

Sakāse gantvāna sahassacakkhuno, ayaṃ sudhā vāsava dehi me jayaṃ.

“Permitted by the radiant Kosiya, she, elated and intoxicated with the pride of her beauty, went into the presence of the Thousand-Eyed One and declared: ‘Here is the ambrosia, O Vāsava! Grant me the victory!’”

273.

273.

‘‘Tamena sakkopi tadā apūjayi, sahindadevā surakaññamuttamaṃ;

Sā pañjalī devamanussapūjitā, navamhi kocchamhi yadā upāvisi’’.

“Then Sakka himself, together with the gods, paid homage to her, that most excellent celestial maiden. Honored by gods and humans, with hands respectfully joined, she took her seat upon a new grass mat.”

274.

274.

‘‘Tameva saṃsī punadeva mātaliṃ, sahassanetto tidasānamindo;

Gantvāna vākyaṃ mama brūhi kosiyaṃ, āsāya saddhā siriyā ca kosiya;

Hirī sudhaṃ kena malattha hetunā.

“Then the Thousand-Eyed One, lord of the Thirty-Three gods, again instructed Mātali: ‘Go and speak my words to Kosiya: “O Kosiya, for what reason was it that Hirī obtained the ambrosia, and not Āsā, Saddhā, or Sirī?”’”

275.

275.

‘‘Taṃ [Pg.111] su vatthaṃ udatārayī rathaṃ, daddallamānaṃ upakāriyasādisaṃ.Jambonadīsaṃ tapaneyyasannibhaṃ, alaṅkataṃ kañcanacittasannibhaṃ.

“Then he brought forth that chariot, blazing like a celestial mansion, made of Jambu-river gold, like unto pure gold, adorned, and like a varied golden jewel.”

276.

276.

‘‘Suvaṇṇacandettha bahū nipātitā, hatthī gavassā kikibyagghadīpiyo ;

Eṇeyyakā laṅghamayettha pakkhino, migettha veḷuriyamayā yudhā yutā.

“Many golden moons were affixed to it, along with figures of elephants, cattle, horses, jays, tigers, and leopards. There were antelopes and leaping birds, and beasts made of beryl, yoked as if for battle.”

277.

277.

‘‘Tatthassarājaharayo ayojayuṃ, dasasatāni susunāgasādise;

Alaṅkate kañcanajāluracchade, āveḷine saddagame asaṅgite.

“To it they yoked a thousand royal Sindhu horses, bay in color, like young elephants, adorned with golden nets upon their chests, with ear ornaments, moving by voice alone, and proceeding without hindrance.”

278.

278.

‘‘Taṃ yānaseṭṭhaṃ abhiruyha mātali, disā imāyo abhinādayittha;

Nabhañca selañca vanappatiniñca, sasāgaraṃ pabyadhayittha mediniṃ.

“Mounting that most excellent of vehicles, Mātali made all these directions resound. He caused the sky, the mountains, the great forest trees, and the earth with its oceans to tremble.”

279.

279.

‘‘Sa khippameva upagamma assamaṃ, pāvāramekaṃsakato katañjalī;

Bahussutaṃ vuddhaṃ vinītavantaṃ, iccabravī mātali devabrāhmaṇaṃ.

Quickly approaching the hermitage, with his outer robe over one shoulder and with hands joined in reverence, Mātali spoke thus to the learned, venerable, and disciplined divine brahmin:

280.

280.

‘‘Indassa vākyaṃ nisāmehi kosiya, dūto ahaṃ pucchati taṃ purindado;

Āsāya saddhā siriyā ca kosiya, hirī sudhaṃ kena malattha hetunā’’.

“Hear the word of Indra, O Kosiya. I am his messenger; Purindada asks you: ‘O Kosiya, for what reason did Hirī obtain the ambrosia, rather than Āsā, Saddhā, and Sirī?’”

281.

281.

‘‘Andhā [Pg.112] sirī maṃ paṭibhāti mātali, saddhā aniccā pana devasārathi;

Āsā visaṃvādikasammatā hi me, hirī ca ariyamhi guṇe patiṭṭhitā’’.

“Sirī seems blind to me, O Mātali; and Saddhā, O divine charioteer, is fickle. Āsā, for her part, is known to me as a promise-breaker, whereas Hirī is established in noble virtue.”

282.

282.

‘‘Kumāriyo yācimā gottarakkhitā, jiṇṇā ca yā yā ca sabhattuitthiyo;

Tā chandarāgaṃ purisesu uggataṃ, hiriyā nivārenti sacittamattano.

“These maidens protected by their clan, aged women, and women with husbands—they all, with modesty, restrain their own minds from the desire and lust that has arisen towards other men.”

283.

283.

‘‘Saṅgāmasīse sarasattisaṃyute, parājitānaṃ patataṃ palāyinaṃ;

Hiriyā nivattanti jahitva jīvitaṃ, te sampaṭicchanti punā hirīmanā.

“At the head of battle, amidst arrows and spears, the defeated, the falling, and the fleeing turn back because of modesty, having given up their lives. With minds full of modesty, they again accept the fight.”

284.

284.

‘‘Velā yathā sāgaravegavārinī, hirāya hi pāpajanaṃ nivārinī;

Taṃ sabbaloke hirimariyapūjitaṃ, indassa taṃ vedaya devasārathi’’.

“Just as the shore restrains the ocean’s force, so indeed does modesty restrain people from evil. That modesty is honored by the noble ones in all the world—O divine charioteer, make this known to Indra.”

285.

285.

‘‘Ko te imaṃ kosiya diṭṭhimodahi, brahmā mahindo atha vā pajāpati;

Hirāya devesu hi seṭṭhasammatā, dhītā mahindassa mahesi jāyatha’’.

“Who taught you this view, O Kosiya? Was it Brahmā, Mahinda, or Pajāpati? For Hirī is considered supreme among the gods; she was born as the daughter of Mahinda, the great seeker of virtue.”

286.

286.

‘‘Handehi dāni tidivaṃ apakkama, rathaṃ samāruyha mamāyitaṃ imaṃ ;

Indo ca taṃ indasagotta kaṅkhati, ajjeva tvaṃ indasahabyataṃ vaja’’.

“Come now, let us depart for heaven, having mounted this cherished chariot of mine. Indra longs for you, O one of Indra’s lineage; this very day, go to companionship with Indra.”

287.

287.

‘‘Evaṃ visujjhanti apāpakammino, atho suciṇṇassa phalaṃ na nassati;

Ye keci maddakkhu sudhāya bhojanaṃ, sabbeva te indasahabyataṃ gatā’’.

Thus are those of sinless action purified, and the fruit of good conduct does not perish. Whosoever saw the meal of ambrosia being given to Hirī, they all, having rejoiced in that gift, attained companionship with Indra.

288.

288.

‘‘Hirī [Pg.113] uppalavaṇṇāsi, kosiyo dānapati bhikkhu;

Anuruddho pañcasikho, ānando āsi mātali.

“Uppalavaṇṇā was Hirī; the donor monk was Kosiya; Anuruddha was Pañcasikha; Ānanda was Mātali.”

289.

289.

‘‘Sūriyo kassapo bhikkhu, moggallānosi candimā;

Nārado sāriputtosi, sambuddho āsi vāsavo’’ti.

“The monk Kassapa was Sūriya; Moggallāna was Candimā; Sāriputta was Nārada; the Perfectly Enlightened One was Vāsava.”

Sudhābhojanajātakaṃ tatiyaṃ.

The Sudhābhojana Jātaka, the Third.

536. Kuṇālajātakaṃ (4)

536. The Kuṇāla Jātaka (4)

Evamakkhāyati, evamanusūyati. Sabbosadhadharaṇidhare nekapupphamālyavitate gaja-gavaja mahiṃsa-ruru-camara-pasada-khagga-gokaṇṇa-sīha-byaggha-dīpi-accha-koka-taraccha-uddāra-kadalimiga- biḷāra-sasa-kaṇṇikānucariteākiṇṇanelamaṇḍalamahāvarāhanāgakulakareṇu -saṅghādhivuṭṭhe issamiga- sākhamiga-sarabhamiga-eṇīmiga-vātamiga-pasadamiga-purisālu -kimpurisa-yakkha-rakkhasanisevite amajjavamañjarīdhara-pahaṭṭha -pupphaphusitaggā nekapādapagaṇavitatekurara-cakora-vāraṇa-mayūra-parabhata- jīvañjīvaka-celāvakā-bhiṅkāra-karavīkamattavihaṅgagaṇa-satata sampaghuṭṭheañjana-manosilā-haritāla- hiṅgulakahema-rajatakanakānekadhātusatavinaddhapaṭimaṇḍitappadese evarūpe khalu, bho, ramme vanasaṇḍe kuṇālo nāma sakuṇo paṭivasati ativiya citto ativiya cittapattacchadano.

Thus it is said, thus it is heard. In a delightful forest grove, on ground that bears all medicinal herbs, spread with many flowers and garlands; frequented by elephants, wild oxen, buffaloes, ruru deer, yaks, pasāda deer, rhinoceroses, gokaṇṇa deer, lions, tigers, leopards, bears, wolves, hyenas, otters, kadali deer, cats, hares, and kaṇṇikā deer; inhabited by throngs of young elephants, great boars, herds of elephants, and female elephants; frequented by issa deer, monkeys, sarabha deer, eṇī deer, vāta deer, pasāda deer, wild men, kimpurisas, yakkhas, and rakkhasas; spread with many kinds of trees with clusters of unopened buds and blossoms, their tops covered with flowers; constantly resounding with the cries of ospreys, partridges, vāraṇa birds, peacocks, cuckoos, jīvañjīvaka birds, celāvaka birds, bhiṅkāra birds, and flocks of intoxicated karavīka birds; in a region adorned with hundreds of various minerals like collyrium, red arsenic, orpiment, vermilion, gold, and silver—in such a delightful forest grove, sirs, dwells a bird named Kuṇāla, exceedingly beautiful, with exceedingly beautiful wings and plumage.

Tasseva khalu, bho, kuṇālassa sakuṇassa aḍḍhuḍḍhāni itthisahassāni paricārikā dijakaññāyo. Atha khalu, bho, dve dijakaññāyo kaṭṭhaṃ mukhena ḍaṃsitvā taṃ kuṇālaṃ sakuṇaṃ majjhe nisīdāpetvā uḍḍenti – ‘‘mā naṃ kuṇālaṃ sakuṇaṃ addhānapariyāyapathe kilamatho ubbāhetthā’’ti.

Indeed, sirs, that very bird Kuṇāla had three thousand five hundred female birds as attendants. Then, sirs, two female birds, holding a stick with their beaks, seated the bird Kuṇāla in the middle and flew, thinking: ‘May fatigue not afflict the bird Kuṇāla on his long journey.’

Pañcasatā dijakaññāyo heṭṭhato heṭṭhato uḍḍenti – ‘‘sacāyaṃ kuṇālo sakuṇo āsanā paripatissati, mayaṃ taṃ pakkhehi paṭiggahessāmāti.

Five hundred female birds flew below them, thinking: ‘If this bird Kuṇāla should fall from his seat, we will catch him with our wings.’

Pañcasatā dijakaññāyo uparūpari uḍḍenti – ‘‘mā naṃ kuṇālaṃ sakuṇaṃ ātapo paritāpesī’’ti.

Five hundred female birds flew above him, thinking: ‘May the sun not scorch the bird Kuṇāla.’

Pañcasatā [Pg.114] pañcasatā dijakaññāyo ubhatopassena uḍḍenti – ‘‘mā naṃ kuṇālaṃ sakuṇaṃ sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā vāto vā ussāvo vā upapphusī’’ti.

Five hundred female birds flew on each side, thinking: ‘May neither cold nor heat, grass nor dust, wind nor dew touch the bird Kuṇāla.’

Pañcasatā dijakaññāyo purato purato uḍḍenti – ‘‘mā naṃ kuṇālaṃ sakuṇaṃ gopālakā vā pasupālakā vā tiṇahārakā vā kaṭṭhahārakā vā vanakammikā vā kaṭṭhena vā kaṭhalena vā pāṇinā vā ( ) leḍḍunā vā daṇḍena vā satthena vā sakkharāhi vā pahāraṃ adaṃsu. Māyaṃ kuṇālo sakuṇo gacchehi vā latāhi vā rukkhehi vā sākhāhi vā thambhehi vā pāsāṇehi vā balavantehi vā pakkhīhi saṅgamesī’’ti.

Five hundred female birds flew ahead, thinking: ‘May no cowherds, shepherds, grass-cutters, wood-gatherers, or forest workers strike the bird Kuṇāla with a stick, a clod of earth, a staff, a weapon, or with pebbles. May this bird Kuṇāla not collide with bushes, vines, trees, branches, posts, rocks, or with powerful birds.’

Pañcasatā dijakaññāyo pacchato pacchato uḍḍenti saṇhāhi sakhilāhi mañjūhi madhurāhi vācāhi samudācarantiyo – ‘‘māyaṃ kuṇālo sakuṇo āsane pariyukkaṇṭhī’’ti.

Five hundred female birds flew behind, addressing him with gentle, friendly, pleasant, and sweet words, thinking: ‘May this bird Kuṇāla not become weary on his seat.’

Pañcasatā dijakaññāyo disodisaṃ uḍḍenti anekarukkhavividhavikatiphalamāharantiyo – ‘‘māyaṃ kuṇālo sakuṇo khudāya parikilamitthā’’ti.

Five hundred female birds flew in all directions, bringing various choice fruits from many trees, thinking: ‘May this bird Kuṇāla not be afflicted by hunger.’

Atha khalu, bho, tā dijakaññāyo taṃ kuṇālaṃ sakuṇaṃ ārāmeneva ārāmaṃ uyyāneneva uyyānaṃ nadītittheneva nadītitthaṃ pabbatasikhareneva pabbatasikharaṃ ambavaneneva ambavanaṃ jambuvaneneva jambuvanaṃ labujavaneneva labujavanaṃ nāḷikerasañcāriyeneva nāḷikerasañcāriyaṃ khippameva abhisambhonti ratitthāya.

Then, indeed, sirs, those female birds swiftly brought the bird Kuṇāla from park to park, from garden to garden, from river ford to river ford, from mountain peak to mountain peak, from mango grove to rose-apple grove, from breadfruit grove to coconut grove, for the sake of his delight.

Atha khalu, bho, kuṇālo sakuṇo tāhi dijakaññāhi divasaṃ paribyūḷho evaṃ apasādeti – ‘‘nassatha tumhe vasaliyo, vinassatha tumhe vasaliyo, coriyo dhuttiyo asatiyo lahucittāyo katassa appaṭikārikāyo anilo viya yenakāmaṃgamāyo’’ti.

Then, indeed, sirs, the bird Kuṇāla, having been attended upon by those female birds all day, would disparage them thus: ‘Perish, you wretches! Be destroyed, you wretches! You are thieves, rogues, unmindful, fickle-minded, ungrateful for kindness shown, going wherever you please like the wind!’

Tasseva khalu, bho, himavato pabbatarājassa puratthimadisābhāge susukhumasunipuṇagirippabhava – haritupayantiyo.

Indeed, sirs, in the eastern region of that king of mountains, the Himālaya, there are rivers originating from the mountains, with exceedingly fine and pure water, flowing by green banks.

Uppala [Pg.115] paduma kumuda naḷina satapatta sogandhika mandālaka sampativirūḷhasucigandha manuññamāvakappadese.

In a region of delightful lakes, free of weeds, with pure and fragrant water, where blue lotuses, red lotuses, white water lilies, day lotuses, hundred-petaled lotuses, fragrant lotuses, and mandārava flowers flourish.

Kuravaka-mucalinda-ketaka-vedisa-vañjula -punnāgabakula-tilaka-piyaka-hasanasāla-saḷalacampaka asoka-nāgarukkha-tirīṭi-bhujapatta-lodda-candanoghavanekāḷāgaru-padmaka-piyaṅgu-devadārukacocagahane kakudhakuṭajaaṅkola-kaccikāra -kaṇikāra-kaṇṇikāra-kanavera-koraṇḍaka-koviḷāra-kiṃsuka-yodhika vanamallika -manaṅgaṇa-manavajja-bhaṇḍi-surucira-bhaginimālāmalyadhare jātisumanamadhugandhika- dhanutakkāri tālīsa-tagaramusīrakoṭṭha-kacchavitate atimuttakasaṃkusumitalatāvitatapaṭimaṇḍitappadese haṃsa-pilava-kādamba-kāraṇḍavābhinadite vijjādhara-siddha -samaṇa-tāpasagaṇādhivuṭṭhe varadeva-yakkha-rakkhasa-dānava-gandhabba-kinnaramahoragānuciṇṇappadese evarūpe khalu, bho, ramme vanasaṇḍe puṇṇamukho nāma phussakokilo paṭivasati ativiya madhuragiro vilāsitanayano mattakkho.

In such a delightful forest grove, with thickets of kuravaka, mucalinda, ketaka, vedisa, vañjula, punnāga, bakula, tilaka, piyaka, asana, sāla, pine, campaka, asoka, nāga, tirīṭi, birch, lodda, sandalwood, and aloe wood trees; with groves of padmaka, piyaṅgu, devadāru, and plantain trees; with kakudha, kuṭaja, aṅkola, kaccikāra, kaṇikāra, kaṇṇikāra, kanavera, koraṇḍaka, koviḷāra, kiṃsuka, yodhika, vanamallika, anaṅgana, anavajja, bhaṇḍi, and surucira trees, bearing garlands of bhaginimālā flowers; spread with thickets of jasmine, madhugandhika, dhanutakkāri, tālīsa, tagara, and musīra flowers; in a region adorned with a canopy of flowering atimuttaka creepers; resounding with the calls of swans, ducks, kādamba geese, and kāraṇḍava ducks; inhabited by hosts of sorcerers, accomplished ones, ascetics, and hermits; frequented by excellent devas, yakkhas, rakkhasas, dānavas, gandhabbas, kinnaras, and great serpents—in such a delightful forest grove, sirs, dwells a spotted cuckoo named Puṇṇamukha, with an exceedingly sweet voice, with graceful, intoxicated eyes.

Tasseva khalu, bho, puṇṇamukhassa phussakokilassa aḍḍhuḍḍhāni itthisatāni paricārikā dijakaññāyo. Atha khalu, bho, dve dijakaññāyo kaṭṭhaṃ mukhena ḍaṃsitvā taṃ puṇṇamukhaṃ phussakokilaṃ majjhe nisīdāpetvā uḍḍenti – ‘‘mā naṃ puṇṇamukhaṃ phussakokilaṃ addhānapariyāyapathe kilamatho ubbāhetthā’’ti.

Indeed, O monks, that Phussa cuckoo named Puṇṇamukha had three hundred and fifty female birds as attendants. Then, O monks, two female birds, holding a stick in their beaks, seated that Phussa cuckoo named Puṇṇamukha in the middle and flew, thinking: ‘May weariness not afflict this Phussa cuckoo named Puṇṇamukha on the long journey.’

Paññāsa dijakaññāyo heṭṭhato heṭṭhato uḍḍenti – ‘‘sacāyaṃ puṇṇamukho phussakokilo āsanā paripatissati, mayaṃ taṃ pakkhehi paṭiggahessāmā’’ti.

Fifty female birds flew underneath, thinking: ‘If this Phussa cuckoo named Puṇṇamukha should fall from his seat, we will catch him with our wings.’

Paññāsa dijakaññāyo uparūpari uḍḍenti – ‘‘mā naṃ puṇṇamukhaṃ phussakokilaṃ ātapo paritāpesī’’ti.

Fifty female birds flew overhead, thinking: ‘May the sun not scorch this Phussa cuckoo named Puṇṇamukha.’

Paññāsa paññāsa dijakaññāyo ubhatopassena uḍḍenti – ‘‘mā naṃ puṇṇamukhaṃ phussakokilaṃ sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā vāto vā ussāvo vā upapphusī’’ti.

Fifty female birds flew on either side, thinking: ‘May neither cold nor heat, grass nor dust, wind nor dew touch this Phussa cuckoo named Puṇṇamukha.’

Paññāsa [Pg.116] dijakaññāyo purato purato uḍḍenti – ‘‘mā naṃ puṇṇamukhaṃ phussakokilaṃ gopālakā vā pasupālakā vā tiṇahārakā vā kaṭṭhahārakā vā vanakammikā vā kaṭṭhena vā kathalāya vā pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā sakkharāhi vā pahāraṃ adaṃsu. Māyaṃ puṇṇamukho phussakokilo gacchehi vā latāhi vā rukkhehi vā sākhāhi vā thambhehi vā pāsāṇehi vā balavantehi vā pakkhīhi saṅgāmesī’’ti.

Fifty female birds flew in front, thinking: ‘May no cowherds, shepherds, grass-cutters, wood-gatherers, or forest workers strike this Phussa cuckoo named Puṇṇamukha with a stick, a potsherd, a hand, a clod of earth, a staff, a weapon, or with pebbles. May this Phussa cuckoo named Puṇṇamukha not collide with shrubs, creepers, trees, branches, posts, rocks, or with powerful birds.’

Paññāsa dijakaññāyo pacchato pacchato uḍḍenti saṇhāhi sakhilāhi mañjūhi madhurāhi vācāhi samudācarantiyo – ‘‘māyaṃ puṇṇamukho phussakokilo āsane pariyukkaṇṭhī’’ti.

Fifty female birds flew behind, conversing with soft, friendly, pleasant, and sweet words, thinking: ‘May this Phussa cuckoo named Puṇṇamukha not become weary in his seat.’

Paññāsa dijakaññāyo disodisaṃ uḍḍenti anekarukkhavividhavikatiphalamāharantiyo – ‘‘māyaṃ puṇṇamukho phussakokilo khudāya parikilamitthā’’ti.

Fifty female birds flew in all directions, bringing various kinds of fruits from many trees, thinking: ‘May this Phussa cuckoo named Puṇṇamukha not be afflicted by hunger.’

Atha khalu, bho, tā dijakaññāyo taṃ puṇṇamukhaṃ phussakokilaṃ ārāmeneva ārāmaṃ uyyāneneva uyyānaṃ nadītittheneva nadītitthaṃ pabbatasikhareneva pabbatasikharaṃ ambavaneneva ambavanaṃ jambuvaneneva jambuvanaṃ labujavaneneva labujavanaṃ nāḷikerasañcāriyeneva nāḷikerasañcāriyaṃ khippameva abhisambhonti ratitthāya.

Then, indeed, O monks, those female birds quickly conveyed that Phussa cuckoo named Puṇṇamukha from park to park, from garden to garden, from river ford to river ford, from mountain peak to mountain peak, from mango grove to mango grove, from rose-apple grove to rose-apple grove, from breadfruit grove to breadfruit grove, from coconut grove to coconut grove, for the sake of pleasure.

Atha khalu, bho, puṇṇamukho phussakokilo tāhi dijakaññāhi divasaṃ paribyūḷho evaṃ pasaṃsati – ‘‘sādhu, sādhu, bhaginiyo, etaṃ kho, bhaginiyo, tumhākaṃ patirūpaṃ kuladhītānaṃ, yaṃ tumhe bhattāraṃ paricareyyāthā’’ti.

Then, indeed, O monks, the Phussa cuckoo named Puṇṇamukha, being attended upon by those female birds all day, praised them thus: ‘Excellent, excellent, sisters! This, sisters, is fitting for you, daughters of good family, that you should attend upon your husband.’

Atha khalu, bho, puṇṇamukho phussakokilo yena kuṇālo sakuṇo tenupasaṅkami. Addasaṃsu kho kuṇālassa sakuṇassa paricārikā dijakaññāyo taṃ puṇṇamukhaṃ phussakokilaṃ dūratova āgacchantaṃ; disvāna yena puṇṇamukho phussakokilo tenupasaṅkamiṃsu; upasaṅkamitvā taṃ puṇṇamukhaṃ phussakokilaṃ etadavocuṃ – ‘‘ayaṃ, samma puṇṇamukha, kuṇālo sakuṇo ativiya pharuso ativiya pharusavāco, appevanāma tavampi āgamma piyavācaṃ labheyyāmā’’ti. ‘‘Appevanāma, bhaginiyo’’ti vatvā yena kuṇālo sakuṇo tenupasaṅkami; upasaṅkamitvā kuṇālena [Pg.117] sakuṇena saddhiṃ paṭisammoditvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho puṇṇamukho phussakokilo taṃ kuṇālaṃ sakuṇaṃ etadavoca – ‘‘kissa tvaṃ, samma kuṇāla, itthīnaṃ sujātānaṃ kuladhītānaṃ sammāpaṭipannānaṃ micchāpaṭipanno’si ? Amanāpabhāṇīnampi kira, samma kuṇāla, itthīnaṃ manāpabhāṇinā bhavitabbaṃ, kimaṅga pana manāpabhāṇīna’’nti!

Then, O monks, the Phussa cuckoo named Puṇṇamukha approached the Kuṇāla bird. The attendant female birds of the Kuṇāla bird saw the Phussa cuckoo named Puṇṇamukha coming from afar. Having seen him, they approached the Phussa cuckoo named Puṇṇamukha and said this: ‘Friend Puṇṇamukha, this Kuṇāla bird is extremely harsh and speaks very roughly. Perhaps on your account we might receive a kind word.’ ‘Perhaps, sisters,’ he said, and approached the Kuṇāla bird. Having approached and exchanged friendly greetings with the Kuṇāla bird, he sat down to one side. Seated to one side, the Phussa cuckoo named Puṇṇamukha said this to the Kuṇāla bird: ‘Why, friend Kuṇāla, are you wrongly disposed towards women who are of good birth, daughters of good family, and well-conducted? It is said, friend Kuṇāla, that one should speak pleasantly even to women who speak unpleasantly, how much more so to those who speak pleasantly!’

Evaṃ vutte, kuṇālo sakuṇo taṃ puṇṇamukhaṃ phussakokilaṃ evaṃ apasādesi – ‘‘nassa tvaṃ, samma jamma vasala, vinassa tvaṃ, samma jamma vasala, ko nu tayā viyatto jāyājinenā’’ti. Evaṃ apasādito ca pana puṇṇamukho phussakokilo tatoyeva paṭinivatti.

When this was said, the Kuṇāla bird rebuked that Phussa cuckoo named Puṇṇamukha thus: ‘Be gone, you wretch, you outcast! Perish, you wretch, you outcast! Who is as clever as you, conquered by your wife?’ And being thus rebuked, the Phussa cuckoo named Puṇṇamukha turned back from that very spot.

Atha khalu, bho, puṇṇamukhassa phussakokilassa aparena samayena nacirasseva kharo ābādho uppajji lohitapakkhandikā. Bāḷhā vedanā vattanti māraṇantikā. Atha khalu, bho, puṇṇamukhassa phussakokilassa paricārikānaṃ dijakaññānaṃ etadahosi – ‘‘ābādhiko kho ayaṃ puṇṇamukho phussakokilo, appevanāma imamhā ābādhā vuṭṭhaheyyā’’ti ekaṃ adutiyaṃ ohāya yena kuṇālo sakuṇo tenupasaṅkamiṃsu. Addasā kho kuṇālo sakuṇo tā dijakaññāyo dūratova āgacchantiyo, disvāna tā dijakaññāyo etadavoca – ‘‘kahaṃ pana tumhaṃ vasaliyo bhattā’’ti? ‘‘Ābādhiko kho, samma kuṇāla, puṇṇamukho phussakokilo appevanāma tamhā ābādhā vuṭṭhaheyyā’’ti. Evaṃ vutte, kuṇālo sakuṇo tā dijakaññāyo evaṃ apasādesi – ‘‘nassatha tumhe vasaliyo, vinassatha tumhe vasaliyo, coriyo dhuttiyo asatiyo lahucittāyo katassa appaṭikārikāyo anilo viya yenakāmaṃgamāyo’’ti; vatvā yena puṇṇamukho phussakokilo tenupasaṅkami; upasaṅkamitvā taṃ puṇṇamukhaṃ phussakokilaṃ etadavoca – ‘‘haṃ, samma, puṇṇamukhā’’ti. ‘‘Haṃ, samma, kuṇālā’’ti.

Then, O monks, after some time, not long after, a severe illness arose for the Phussa cuckoo named Puṇṇamukha: dysentery. Strong, deathly pains occurred. Then, O monks, it occurred to the attendant female birds of the Phussa cuckoo named Puṇṇamukha: ‘This Phussa cuckoo named Puṇṇamukha is ill; perhaps he might recover from this illness.’ Leaving him alone and without a companion, they approached the Kuṇāla bird. The Kuṇāla bird saw those female birds coming from afar, and having seen them, said this to them: ‘Where, you wretches, is your husband?’ ‘Friend Kuṇāla, the Phussa cuckoo named Puṇṇamukha is ill; perhaps he might recover from that illness.’ When this was said, the Kuṇāla bird rebuked those female birds thus: ‘Be gone, you wretches! Perish, you wretches! You thieves, you rogues, you faithless, fickle-minded ones, ungrateful for what has been done, going wherever you please like the wind!’ Having said this, he approached the Phussa cuckoo named Puṇṇamukha. Having approached, he said to the Phussa cuckoo named Puṇṇamukha: ‘Well, friend Puṇṇamukha?’ ‘Well, friend Kuṇāla?’

Atha khalu, bho kuṇālo sakuṇo taṃ puṇṇamukhaṃ phussakokilaṃ pakkhehi ca mukhatuṇḍakena ca pariggahetvā vuṭṭhāpetvā nānābhesajjāni pāyāpesi. Atha khalu, bho, puṇṇamukhassa phussakokilassa so ābādho paṭippassambhīti. Atha khalu, bho, kuṇālo sakuṇo taṃ puṇṇamukhaṃ [Pg.118] phussakokilaṃ gilānavuṭṭhitaṃ aciravuṭṭhitaṃ gelaññā etadavoca –

Then, O monks, the Kuṇāla bird, having embraced that Phussa cuckoo named Puṇṇamukha with his wings and beak, helped him up and had him drink various medicines. Then, O monks, that illness of the Phussa cuckoo named Puṇṇamukha subsided. Then, O monks, the Kuṇāla bird said this to that Phussa cuckoo named Puṇṇamukha, who had recovered from sickness, recently recovered from his affliction:

‘‘Diṭṭhā mayā, samma puṇṇamukha, kaṇhā dvepitikā pañcapatikāya chaṭṭhe purise cittaṃ paṭibandhantiyā, yadidaṃ kabandhe pīṭhasappimhīti. Bhavati ca panuttarettha vākyaṃ –

‘I have seen, friend Puṇṇamukha, Kaṇhā, who had two fathers and five husbands, setting her heart on a sixth man, that is, on a headless trunk, a cripple. And on this matter, there is this supreme saying:

290.

290.

‘‘Athajjuno nakulo bhīmaseno, yudhiṭṭhilo sahadevo ca rājā;

Ete patī pañca matticca nārī, akāsi khujjavāmanakena pāpa’’nti.

‘Then Arjuna, Nakula, Bhīmasena, Yudhiṭṭhila, and King Sahadeva—transgressing these five husbands, the woman committed an evil deed with a hunchbacked dwarf.’

‘‘Diṭṭhā mayā, samma puṇṇamukha, saccatapāpī nāma samaṇī susānamajjhe vasantī catutthabhattaṃ pariṇāmayamānā surādhuttakena pāpamakāsi.

‘I have seen, friend Puṇṇamukha, a female ascetic named Saccatapā, living in the middle of a charnel ground. While subsisting on a meal every fourth day, she committed an evil deed with a drunkard.’

‘‘Diṭṭhā mayā, samma puṇṇamukha, kākavatī nāma devī samuddamajjhe vasantī bhariyā venateyyassa naṭakuverena pāpamakāsi.

‘I have seen, friend Puṇṇamukha, the queen named Kākavatī, dwelling in the middle of the ocean. The wife of Venateyya, she committed an evil deed with the dancer Kuvera.’

Diṭṭhā mayā, samma puṇṇamukha, kuruṅgadevī nāma lomasuddarī eḷikakumāraṃ kāmayamānā chaḷaṅgakumāradhanantevāsinā pāpamakāsi.

‘I have seen, friend Puṇṇamukha, the doe-queen named Kuruṅgadevī, with her beautiful fleece. Desiring the ram-prince, she committed an evil deed with Dhanantevāsin, the disciple of Prince Chaḷaṅga.’

Evañhetaṃ mayā ñātaṃ, brahmadattassa mātaraṃ ohāya kosalarājaṃ pañcālacaṇḍena pāpamakāsi.

Thus have I known this: Brahmadatta’s mother, having abandoned the Kosala king, committed a wicked act with Pañcālacaṇḍa.

291.

291.

‘‘Etā ca aññā ca akaṃsu pāpaṃ, tasmāhamitthīnaṃ na vissase nappasaṃse;

Mahī yathā jagati samānarattā, vasundharā itarītarāpatiṭṭhā ;

Sabbasahā aphandanā akuppā, tathitthiyo tāyo na vissase naro.

These and others have committed wicked acts; therefore, I neither trust nor praise women. Just as the earth, the world, is impartial, the bearer of wealth, a foundation for the high and the low, all-enduring, unshakeable, and imperturbable—so too are women. Therefore, a man should not trust them.

292.

292.

‘‘Sīho [Pg.119] yathā lohitamaṃsabhojano, vāḷamigo pañcāvudho suruddho;

Pasayhakhādī parahiṃsane rato, tathitthiyo tāyo na vissase naro.

Just as a lion that feeds on blood and flesh, a fierce beast armed with five weapons, exceedingly ferocious, one that devours by force, delighting in harming others—so too are women. Therefore, a man should not trust them.

‘‘Na khalu, samma puṇṇamukha, vesiyo nāriyo gamaniyo, na hetā bandhakiyo nāma, vadhikāyo nāma etāyo, yadidaṃ vesiyo nāriyo gamaniyo’’ti.

Indeed, friend Puṇṇamukha, they are not merely courtesans, women, or gadabouts, nor are they simply called unchaste; in truth, they are called murderesses—these who are known as courtesans, women, and gadabouts.

‘‘Coro viya veṇikatā, madirāva diddhā vāṇijo viya vācāsanthutiyo, issasiṅghamiva viparivattāyo, uragāmiva dujivhāyo, sobbhamiva paṭicchannā, pātālamiva duppūrā rakkhasī viya duttosā, yamovekantahāriyo, sikhīriva sabbabhakkhā, nadīriva sabbavāhī, anilo viya yenakāmaṃcarā, neru viya avisesakarā, visarukkho viya niccaphalitāyo’’ti. Bhavati ca panuttarettha vākyaṃ –

Like thieves with braided hair, like poisoned liquor, like merchants with flattering words, as quick to change as a bear is swift, like snakes they are double-tongued, like a concealed pit, like the abyss they are hard to fill, like a demoness they are hard to satisfy, like Yama they surely take all, like fire they are all-devouring, like a river they carry all away, like the wind they go where they please, like Mount Neru they make no distinction, like a poison tree they are ever-fruiting. And here, moreover, is a further verse:

293.

293.

‘‘Yathā coro yathā diddho, vāṇijova vikatthanī;

Issasiṅghamiva parivattā, dujivhā urago viya.

Like a thief, like poisoned liquor, like a merchant who boasts; as quick to change as a bear is swift, double-tongued like a snake.

294.

294.

‘‘Sobbhamiva paṭicchannā, pātālamiva duppurā;

Rakkhasī viya duttosā, yamovekantahāriyo.

Like a concealed pit, hard to fill as the netherworld, like a demoness hard to satisfy, like Yama who surely takes all away.

295.

295.

Just as fire (spreads), a river's current, And wind moves freely; And like Mount Meru, there is no distinction, And like a poison tree, (always) bearing fruit; They destroy wealth in the house, A woman who brings endless jewels.

‘‘Yathā sikhī nadī vāto, nerunāva samāgatā.

Like fire, a river, and the wind, they are indiscriminate like Mount Neru.

Visarukkho viya niccaphalā, nāsayanti ghare bhogaṃ;

Ratanantakaritthiyo’’ti.

Like a poison tree ever-fruiting, they destroy the wealth in the home; women are the destroyers of treasures.

‘‘Cattārimāni, samma puṇṇamukha, yāni (vatthūni kicce jāte anatthacarāni bhavanti; tāni) parakule na vāsetabbāni – goṇaṃ dhenuṃ yānaṃ bhariyā. Cattāri etāni paṇḍito dhanāni gharā na vippavāsaye.

These four things, friend Puṇṇamukha, should not be allowed to dwell in another’s household: a bull, a milch cow, a vehicle, and a wife. A wise person should not let these four possessions be away from home.

296.

296.

‘Goṇaṃ [Pg.120] dhenuñca yānañca, bhariyaṃ ñātikule na vāsaye;

Bhañjanti rathaṃ ayānakā, ativāhena hananti puṅgavaṃ;

Dohena hananti vacchakaṃ, bhariyā ñātikule padussatī’’’ti.

One should not let an ox, a milch cow, a vehicle, or a wife dwell in the household of relatives. Unskilled drivers break a cart; by overloading they kill a bull; by over-milking they harm the calf; and a wife in the household of relatives becomes corrupted.

‘‘Cha imāni, samma puṇṇamukha, yāni (vatthūni) kicce jāte anatthacarāni bhavanti –

These six things, friend Puṇṇamukha, when a need arises, become sources of misfortune—

297.

297.

‘Aguṇaṃ dhanu ñātikule ca bhariyā, pāraṃ nāvā akkhabhaggañca yānaṃ;

Dūre mitto pāpasahāyako ca, kicce jāte anatthacarāni bhava’’’nti.

A bow without a string, a wife in the household of relatives, a boat on the far shore, a vehicle with a broken axle, a distant friend, and an evil companion—when a need arises, these become sources of misfortune.

‘‘Aṭṭhahi khalu, samma puṇṇamukha, ṭhānehi itthī sāmikaṃ avajānāti. Daliddatā, āturatā, jiṇṇatā, surāsoṇḍatā, muddhatā, pamattatā, sabbakiccesu anuvattanatā, sabbadhanaanuppadānena – imehi khalu, samma puṇṇamukha, aṭṭhahi ṭhānehi itthī sāmikaṃ avajānāti. Bhavati ca panuttarettha vākyaṃ –

Indeed, friend Puṇṇamukha, a woman despises her husband for eight reasons: because he is poor, sick, old, a drunkard, foolish, or negligent; because of his compliance to her in all matters; and because he gives her all his wealth. For these eight reasons, friend Puṇṇamukha, a woman despises her husband. And here, moreover, is a further verse:

298.

298.

‘Daliddaṃ āturañcāpi, jiṇṇakaṃ surasoṇḍakaṃ;

Pamattaṃ muddhapattañca, sabbakiccesu hāpanaṃ;

Sabbakāmappadānena, avajānāti sāmika’’’nti.

She despises her husband if he is poor, sick, old, a drunkard, negligent, or has become foolish; if he neglects his duties in all matters, and by his giving of all she desires.

‘‘Navahi khalu, samma puṇṇamukha, ṭhānehi itthī padosamāharati. Ārāmagamanasīlā ca hoti, uyyānagamanasīlā ca hoti, nadītitthagamanasīlā ca hoti, ñātikulagamanasīlā ca hoti, parakulagamanasīlā ca hoti, ādāsadussamaṇḍanānuyogamanuyuttasīlā ca hoti, majjapāyinī ca hoti, nillokanasīlā ca hoti, sadvāraṭhāyinī ca hoti – imehi khalu, samma puṇṇamukha, navahi ṭhānehi itthī padosamāharatīti. Bhavati ca panuttarettha vākyaṃ –

Indeed, friend Puṇṇamukha, a woman brings about corruption through nine reasons. She is disposed to visiting pleasure gardens, disposed to visiting parks, disposed to visiting riverbanks, disposed to visiting the households of relatives, disposed to visiting the households of others, disposed to being devoted to adorning herself with mirrors and fine clothes, she is a drinker of intoxicants, she is disposed to gazing about, and she is disposed to standing at the doorway—indeed, friend Puṇṇamukha, a woman brings about corruption through these nine reasons. And here, moreover, is a further verse:

299.

299.

‘Ārāmasīlā ca uyyānaṃ, nadī ñāti parakulaṃ;

Ādāsadussamaṇḍanamanuyuttā, yā citthī majjapāyinī.

The woman who is disposed to visiting pleasure gardens, parks, rivers, relatives, and other families; who is devoted to adorning herself with mirrors and fine clothes; and who is a drinker of intoxicants;

300.

300.

‘Yā [Pg.121] ca nillokanasīlā, yā ca sadvāraṭhāyinī;

Navahetehi ṭhānehi, padosamāharanti itthiyo’’’ti.

...and she who is disposed to gazing about, and she who is disposed to standing at the doorway—by these nine reasons, women bring about corruption.

‘‘Cattālīsāya khalu, samma puṇṇamukha, ṭhānehi itthī purisaṃ accācarati. Vijambhati, vinamati, vilasati, vilajjati, nakhena nakhaṃ ghaṭṭeti, pādena pādaṃ akkamati, kaṭṭhena pathaviṃ vilikhati, dārakaṃ ullaṅghati ullaṅghāpeti, kīḷati kīḷāpeti, cumbati cumbāpeti, bhuñjati bhuñjāpeti, dadāti, yācati, katamanukaroti, uccaṃ bhāsati, nīcaṃ bhāsati, aviccaṃ bhāsati, viviccaṃ bhāsati, naccena gītena vāditena rodanena vilasitena vibhūsitena jagghati, pekkhati, kaṭiṃ cāleti, guyhabhaṇḍakaṃ sañcāleti, ūruṃ vivarati, ūruṃ pidahati, thanaṃ dasseti, kacchaṃ dasseti, nābhiṃ dasseti, akkhiṃ nikhanati, bhamukaṃ ukkhipati, oṭṭhaṃ upalikhati, jivhaṃ nillāleti, dussaṃ muñcati, dussaṃ paṭibandhati, sirasaṃ muñcati, sirasaṃ bandhati – imehi khalu, samma puṇṇamukha, cattālīsāya ṭhānehi itthī purisaṃ accācarati.

Indeed, friend Puṇṇamukha, a woman transgresses against a man in forty ways: she yawns, she bends down, she acts gracefully, she feigns shyness, she scrapes one nail with another, she steps on his foot with her foot, she scratches the ground with a stick, she lifts up a child or has one lifted up, she plays or has one play, she kisses or has one kissed, she eats or has one eat, she gives, she asks, she imitates what is done, she speaks loudly, she speaks softly, she speaks openly, she speaks in private, she laughs with dancing, singing, music, weeping, gracefulness, or adornment, she gazes, she sways her hips, she moves her private parts, she exposes her thigh, she covers her thigh, she shows her breast, she shows her armpit, she shows her navel, she winks her eye, she raises her eyebrows, she licks her lip, she puts out her tongue, she loosens her garment, she fastens her garment, she undoes her hair, she ties up her hair—indeed, friend Puṇṇamukha, in these forty ways a woman transgresses against a man.

‘‘Pañcavīsāya khalu, samma puṇṇamukha, ṭhānehi itthī paduṭṭhā veditabbā bhavati. Sāmikassa pavāsaṃ vaṇṇeti, pavuṭṭhaṃ na sarati, āgataṃ nābhinandati, avaṇṇaṃ tassa bhaṇati, vaṇṇaṃ tassa na bhaṇati, anatthaṃ tassa carati, atthaṃ tassa na carati, akiccaṃ tassa karoti, kiccaṃ tassa na karoti, paridahitvā sayati, parammukhī nipajjati, parivattakajātā kho pana hoti kuṅkumiyajātā, dīghaṃ assasati, dukkhaṃ vedayati, uccārapassāvaṃ abhiṇhaṃ gacchati, vilomamācarati, parapurisasaddaṃ sutvā kaṇṇasotaṃ vivaramodahati, nihatabhogā kho pana hoti, paṭivissakehi santhavaṃ karoti, nikkhantapādā kho pana hoti, visikhānucārinī aticārinī kho pana hoti, niccaṃ sāmike agāravā paduṭṭhamanasaṅkappā, abhiṇhaṃ dvāre tiṭṭhati, kacchāni aṅgāni thanāni dasseti, disodisaṃ gantvā pekkhati – imehi khalu, samma puṇṇamukha, pañcavīsāya ṭhānehi itthī paduṭṭhā veditabbā bhavati. Bhavati ca panuttarettha vākyaṃ –

Indeed, friend Puṇṇamukha, a corrupted woman is to be known by twenty-five signs. She praises her husband’s absence, does not remember him when he is away, does not rejoice when he returns, speaks ill of him, does not speak well of him, acts against his welfare, does not act for his welfare, does what ought not be done for him, does not do what ought to be done for him, sleeps fully clothed, lies down facing away from him, is restless and fidgety, sighs deeply, feels distressed, frequently goes to relieve herself, behaves perversely, opens her ear and listens intently upon hearing another man's voice, is a squanderer of wealth, makes friends with the neighbors, is always going out, roams the streets, is unfaithful, is constantly disrespectful to her husband, has corrupt thoughts and intentions, frequently stands at the door, exposes her armpits, limbs, and breasts, and goes about looking in all directions—indeed, friend Puṇṇamukha, by these twenty-five signs a corrupted woman is to be known. And here, moreover, is a further verse:

301.

301.

‘Pavāsaṃ [Pg.122] tassa vaṇṇeti, gataṃ tassa na socati ;

Disvāna patimāgataṃ nābhinandati;

Bhattāravaṇṇaṃ na kadāci bhāsati, ete paduṭṭhāya bhavanti lakkhaṇā.

She praises his absence, she does not grieve for him when he is gone; seeing her husband returned, she does not rejoice; she never speaks of her husband’s virtues—these are the signs of a corrupted woman.

302.

302.

‘Anatthaṃ tassa carati asaññatā, atthañca hāpeti akiccakārinī;

Paridahitvā sayati parammukhī, ete paduṭṭhāya bhavanti lakkhaṇā.

Unrestrained, she acts against his welfare; doing what ought not be done, she diminishes his welfare; she sleeps fully clothed, lying with her back to him—these are the signs of a corrupted woman.

303.

303.

‘Parivattajātā ca bhavati kuṅkumī, dīghañca assasati dukkhavedinī;

Uccārapassāvamabhiṇhaṃ gacchati, ete paduṭṭhāya bhavanti lakkhaṇā.

She becomes restless and fidgety; feeling distressed, she sighs deeply; she frequently goes to relieve herself of urine and feces—these are the signs of a corrupted woman.

304.

304.

‘‘Vilomamācarati akiccakārinī, saddaṃ nisāmeti parassa bhāsato;

Nihatabhogā ca karoti santhavaṃ, ete paduṭṭhāya bhavanti lakkhaṇā.

She engages in perverse conduct, doing what ought not to be done; she listens to the voice of another man speaking; she destroys wealth and forms intimacies. These are the signs of a corrupted woman.

305.

305.

‘Kicchena laddhaṃ kasirābhataṃ dhanaṃ, vittaṃ vināseti dukkhena sambhataṃ;

Paṭivissakehi ca karoti santhavaṃ, ete paduṭṭhāya bhavanti lakkhaṇā.

She destroys wealth acquired with difficulty, brought forth through hardship, and amassed with suffering; and she forms intimacies with neighbors. These are the signs of a corrupted woman.

306.

306.

‘Nikkhantapādā visikhānucārinī, niccañca sāmimhi paduṭṭhamānasā;

Aticārinī hoti apetagāravā, ete paduṭṭhāya bhavanti lakkhaṇā.

Her feet are ever wandering, she roams the streets, her mind is constantly corrupted towards her husband; she is an adulteress and is devoid of respect. These are the signs of a corrupted woman.

307.

307.

‘Abhikkhaṇaṃ [Pg.123] tiṭṭhati dvāramūle, thanāni kacchāni ca dassayantī;

Disodisaṃ pekkhati bhantacittā, ete paduṭṭhāya bhavanti lakkhaṇā.

She frequently stands at the doorway, revealing her breasts and armpits; with a wandering mind, she gazes in every direction. These are the signs of a corrupted woman.

308.

308.

‘Sabbā nadī vaṅkagatī, sabbe kaṭṭhamayā vanā;

Sabbitthiyo kare pāpaṃ, labhamāne nivātake.

All rivers are winding; all forests are made of wood; all women would commit evil, should they find a secluded place.

309.

309.

‘Sace labhetha khaṇaṃ vā raho vā, nivātakaṃ vāpi labhetha tādisaṃ;

Sabbāva itthī kayiruṃ nu pāpaṃ, aññaṃ alattha pīṭhasappināpi saddhiṃ.

If they should find an opportunity, a secret place, or such a secluded spot, all women would indeed commit evil; finding no other, they would do so even with a cripple.

310.

310.

‘‘Narānamārāmakarāsu nārisu, anekacittāsu aniggahāsu ca;

Sabbattha nāpītikarāpi ce siyā, na vissase titthasamā hi nāriyo’’ti.

In women who are pleasure-makers for men, who are of many minds and unrestrained; even if they should be pleasing in every way, do not trust them, for women are indeed like fords.

311.

311.

‘Yaṃ ve disvā kaṇḍarīkinnarānaṃ, sabbitthiyo na ramanti agāre;

Taṃ tādisaṃ maccaṃ cajitvā bhariyā, aññaṃ disvā purisaṃ pīṭhasappiṃ.

Indeed, having seen the Kandari-Kinnaras, one should know this: all women do not delight in their homes. A wife, having abandoned such a man, and seeing another man, a cripple, committed an evil deed.

312.

312.

‘Bakassa ca bāvarikassa rañño, accantakāmānugatassa bhariyā;

Avācarī paṭṭhavasānugassa, kaṃ vāpi itthī nāticare tadaññaṃ.

The wife of King Baka of Bāvari, who was utterly given to sensual pleasures, committed misconduct with one who followed his own desires. What other man, then, would a woman not transgress against?

313.

313.

‘Piṅgiyānī [Pg.124] sabbalokissarassa, rañño piyā brahmadattassa bhariyā;

Avācarī paṭṭhavasānugassa, taṃ vāpi sā nājjhagā kāmakāminī.

Piṅgiyānī, the beloved wife of King Brahmadatta, lord of the entire world, committed misconduct with a horse-keeper who followed his own desires. That lustful woman did not attain her desire, and thus lost out on both sides.

314.

314.

‘Luddhānaṃ lahucittānaṃ, akataññūna dubbhinaṃ;

Nādevasatto puriso, thīnaṃ saddhātumarahati.

Of women who are greedy, fickle-minded, ungrateful, and treacherous to friends, a man not possessed by passion ought not to place his trust.

315.

315.

‘Na tā pajānanti kataṃ na kiccaṃ, na mātaraṃ pitaraṃ bhātaraṃ vā;

Anariyā samatikkantadhammā, sasseva cittassa vasaṃ vajanti.

They do not recognize a favor done, nor a duty in return; they do not recognize mother, father, or brother. Ignoble, having transgressed righteousness, they fall under the sway of their own minds.

316.

316.

‘Cirānuvuṭṭhampi piyaṃ manāpaṃ, anukampakaṃ pāṇasamampi bhattuṃ ;

Āvāsu kiccesu ca naṃ jahanti, tasmāhamitthīnaṃ na vissasāmi.

Even a husband long-lived with, who is beloved, pleasing, compassionate, and dear as life itself, they abandon in times of danger and in the midst of duties; therefore, I do not trust women.

317.

317.

‘Thīnañhi cittaṃ yathā vānarassa, kannappakannaṃ yathā rukkhachāyā;

Calācalaṃ hadayamitthiyānaṃ, cakkassa nemi viya parivattati.

Indeed, a woman’s mind is like a monkey’s; like the shade of a tree that flits from branch to branch. The heart of a woman is utterly fickle; it revolves like the rim of a wheel.

318.

318.

‘Yadā tā passanti samekkhamānā, ādeyyarūpaṃ purisassa vittaṃ;

Saṇhāhi vācāhi nayanti menaṃ, kambojakā jalajeneva assaṃ.

When, carefully observing, they see a man’s wealth that is fit to be taken, they take it from him with gentle words, just as the Kambojans lead a horse with water-moss.

319.

319.

‘Yadā na passanti samekkhamānā, ādeyyarūpaṃ purisassa vittaṃ;

Samantato naṃ parivajjayanti, tiṇṇo nadīpāragatova kullaṃ.

When, carefully observing, they do not see a man’s wealth that is fit to be taken, they shun him from all sides, just as one who has crossed to the far shore of a river abandons the raft.

320.

320.

‘Silesūpamāṃ [Pg.125] sikhiriva sabbabhakkhā, tikkhamāyā nadīriva sīghasotā;

Sevanti hetā piyamappiyañca, nāvā yathā orakūlaṃ parañca.

They are like birdlime, like an all-consuming fire, of sharp deceit, like a swift-flowing river. They consort with both the loved and the unloved, just as a boat serves this shore and the other.

321.

321.

‘Na tā ekassa na dvinnaṃ, āpaṇova pasārito;

Yo tā mayhanti maññeyya, vātaṃ jālena bādhaye.

They belong not to one, nor to two; they are like a shop spread open. Whoever would think, ‘She is mine,’ might as well try to bind the wind with a net.

322.

322.

‘Yathā nadī ca pantho ca, pānāgāraṃ sabhā papā;

Evaṃ lokitthiyo nāma, velā tāsaṃ na vijjati.

Like a river ford, a road, a tavern, an assembly hall, or a public water-stand, so indeed are women in this world; for them, no boundary is found.

323.

323.

‘Ghatāsanasamā etā, kaṇhasappasirūpamā;

Gāvo bahitiṇasseva, omasanti varaṃ varaṃ.

They are like fire, like the head of a black serpent. Just as cows graze on whatever they find outside the fence, they seek out one man after another.

324.

324.

‘Ghatāsanaṃ kuñjaraṃ kaṇhasappaṃ, muddhābhisittaṃ pamadā ca sabbā;

Ete naro niccayato bhajetha, tesaṃ have dubbidu sabbabhāvo.

Fire, an elephant, a black serpent, an anointed king, and all women—these five a man should attend to with constant care. Indeed, their true nature is difficult to know.

325.

325.

‘Naccantavaṇṇā na bahūnaṃ kantā, na dakkhiṇā pamadā sevitabbā;

Na parassa bhariyā na dhanassa hetu, etitthiyo pañca na sevitabbā’’’.

One of exceedingly great beauty should not be consorted with; nor one who is desired by many; nor a woman who is adroit. Another man's wife should not be consorted with; nor one who consorts for the sake of wealth. These five kinds of women should not be consorted with.

Atha khalu, bho, ānando gijjharājā kuṇālassa sakuṇassa ādimajjhakathāpariyosānaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

Then indeed, sirs, Ānanda the vulture king, having understood the beginning, middle, and end of the discourse of the bird Kuṇāla, at that time recited these verses:

326.

326.

‘‘Puṇṇampi cemaṃ pathaviṃ dhanena, dajjitthiyā puriso sammatāya;

Laddhā khaṇaṃ atimaññeyya tampi, tāsaṃ vasaṃ asatīnaṃ na gacche.

Even if a man were to give this entire earth filled with wealth to a woman he esteems, having found an opportunity, she would still despise him. One should not fall under the sway of such unvirtuous women.

327.

327.

‘‘Uṭṭhāhakaṃ [Pg.126] cepi alīnavuttiṃ, komārabhattāraṃ piyaṃ manāpaṃ;

Āvāsu kiccesu ca naṃ jahanti, tasmāhamitthīnaṃ na vissasāmi.

Even an energetic and active husband from one's youth, beloved and pleasing, they abandon in times of danger and in the midst of duties; therefore, I do not trust women.

328.

328.

‘‘Na vissase icchati manti poso, na vissase rodati me sakāse;

Sevanti hetā piyamappiyañca, nāvā yathā orakūlaṃ parañca.

Do not trust her, thinking, 'She desires me'; do not trust her, thinking, 'She weeps in my presence.' They consort with both the loved and the unloved, just as a boat serves this shore and the other.

329.

329.

‘‘Na vissase sākhapurāṇasanthataṃ, na vissase mittapurāṇacoraṃ;

Na vissase rājānaṃ sakhā mamanti, na vissase itthi dasanna mātaraṃ.

Do not trust an old acquaintance; do not trust a former friend who is a thief; do not trust a king who says, 'I am your friend'; do not trust a woman, even if she is the mother of ten.

330.

330.

‘‘Na vissase rāmakarāsu nārisu, accantasīlāsu asaññatāsu;

Accantapemānugatassa bhariyā, na vissase titthasamā hi nāriyo.

Do not trust women who give pleasure to fools, who are of transgressive habits, and who are unrestrained. Do not trust a wife, even one followed with the deepest love, for women are indeed like river fords.

331.

331.

‘‘Haneyyuṃ chindeyyuṃ chedāpeyyumpi, kaṇṭhepi chetvā rudhiraṃ piveyyuṃ;

Mā dīnakāmāsu asaññatāsu, bhāvaṃ kare gaṅgatitthūpamāsu.

They might kill, they might cut, or have one cut down; having slit a throat, they might even drink the blood. Do not form affection for those of base desires, the unrestrained, who are like the fords of the Ganges.

332.

332.

‘‘Musā tāsaṃ yathā saccaṃ, saccaṃ tāsaṃ yathā musā;

Gāvo bahitiṇasseva, omasanti varaṃ varaṃ.

To them, a lie is like the truth, and their truth is like a lie. Just as cows graze on whatever they find outside the fence, they seek out one man after another.

333.

333.

‘‘Gatenetā palobhenti, pekkhitena mhitena ca;

Athopi dunnivatthena, mañjunā bhaṇitena ca.

They entice with their gait, with their glance, and with their smile; and also with immodest dress and with sweet speech.

334.

334.

‘‘Coriyo kathinā hetā, vāḷā ca lapasakkharā;

Na tā kiñci na jānanti, yaṃ manussesu vañcanaṃ.

They are indeed harsh thieves, fierce and sweet of speech; there is no deceit among humans that they do not know.

335.

335.

‘‘Asā [Pg.127] lokitthiyo nāma, velā tāsaṃ na vijjati;

Sārattā ca pagabbhā ca, sikhī sabbaghaso yathā.

Indeed, women in this world are insatiable; for them, no boundary is found. They are impassioned and audacious, like an all-devouring fire.

336.

336.

‘‘Natthitthīnaṃ piyo nāma, appiyopi na vijjati;

Sevanti hetā piyamappiyañca, nāvā yathā orakūlaṃ parañca.

For women, there is truly no one dear, nor is there anyone not dear. They consort with both the loved and the unloved, just as a boat serves this shore and the other.

337.

337.

‘‘Natthitthīnaṃ piyo nāma, appiyopi na vijjati;

Dhanattā paṭivallanti, latāva dumanissitā.

For women, there is truly no one dear, nor is there anyone not dear; for the sake of wealth they entwine themselves, like a creeper dependent on a tree.

338.

338.

‘‘Hatthibandhaṃ assabandhaṃ, gopurisañca maṇḍalaṃ ;

Chavaḍāhakaṃ pupphachaḍḍakaṃ, sadhanamanupatanti nāriyo.

Women run after the elephant-keeper, the horse-groom, the cowherd, and any group of men; the corpse-burner, the garbage-sweeper, and any man with wealth.

339.

339.

‘‘Kulaputtampi jahanti akiñcanaṃ, chavakasamasadisampi ;

Anugacchanti anupatanti, dhanahetu hi nāriyo’’ti.

They abandon even a man of good family if he is destitute; yet they will follow and run after even a man like a corpse-eater, for women indeed act for the sake of wealth.

Atha khalu, bho, nārado devabrāhmaṇo ānandassa gijjharājassa ādimajjhakathāpariyosānaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

Then indeed, sirs, Nārada the divine brahmin, having understood the beginning, middle, and end of the discourse of Ānanda the vulture king, at that time recited these verses:

340.

340.

‘‘Cattārome na pūrenti, te me suṇātha bhāsato;

Samuddo brāhmaṇo rājā, itthī cāpi dijampati.

These four can never be filled—listen to me as I speak of them: the ocean, a brahmin, a king, and a woman; and also the lord of birds.

341.

341.

‘‘Saritā sāgaraṃ yanti, yā kāci pathavissitā;

Tā samuddaṃ na pūrenti, ūnattā hi na pūrati.

All the rivers that are on the earth flow to the ocean, yet they do not fill the ocean; for it is never filled, being ever deficient.

342.

342.

‘‘Brāhmaṇo ca adhīyāna, vedamakkhānapañcamaṃ;

Bhiyyopi sutamiccheyya, ūnattā hi na pūrati.

A brahmin, having studied the Vedas with the historical narratives as the fifth, would still desire more learning; for due to incompleteness, he is not filled.

343.

343.

‘‘Rājā ca pathaviṃ sabbaṃ, sasamuddaṃ sapabbataṃ;

Ajjhāvasaṃ vijinitvā, anantaratanocitaṃ;

Pāraṃ samuddaṃ pattheti, ūnattā hi na pūrati.

A king, having conquered the entire earth with its oceans and mountains, his dwelling place filled with countless treasures, still longs for the ocean beyond; for due to incompleteness, he is not filled.

344.

344.

‘‘Ekamekāya itthiyā, aṭṭhaṭṭha patino siyā;

Sūrā ca balavanto ca, sabbakāmarasāharā;

Kareyya navame chandaṃ, ūnattā hi na pūrati.

For each and every woman, there might be eight husbands, heroic and strong, providers of all sensual pleasures; yet she would still form a desire for a ninth; for due to incompleteness, she is not filled.

345.

345.

‘‘Sabbitthiyo [Pg.128] sikhiriva sabbabhakkhā, sabbitthiyo nadīriva sabbavāhī;

Sabbitthiyo kaṇṭakānaṃva sākhā, sabbitthiyo dhanahetu vajanti.

All women are like fire, all-devouring; all women are like a river, all-sweeping. All women are like a thorny branch; all women go for the sake of wealth.

346.

346.

‘‘Vātañca jālena naro parāmase, osiñcaye sāgaramekapāṇinā;

Sakena hatthena kareyya ghosaṃ, yo sabbabhāvaṃ pamadāsu osaje.

That man who would entrust his entire being to women might as well try to catch the wind with a net, bail out the ocean with a single hand, or make a sound with his own hand.

347.

347.

‘‘Corīnaṃ bahubuddhīnaṃ, yāsu saccaṃ sudullabhaṃ;

Thīnaṃ bhāvo durājāno, macchassevodake gataṃ.

Of these thievish women of many wiles, among whom truth is exceedingly hard to find, their nature is difficult to know, like the path of a fish in the water.

348.

348.

‘‘Analā mudusambhāsā, duppūrā tā nadīsamā;

Sīdanti naṃ viditvāna, ārakā parivajjaye.

Insatiable, soft-spoken, and hard to fill are they, like rivers. Knowing that they cause one to sink, one should avoid them from afar.

349.

349.

‘‘Āvaṭṭanī mahāmāyā, brahmacariyavikopanā;

Sīdanti naṃ viditvāna, ārakā parivajjaye.

They are bewitching, of great illusion, destroyers of the holy life. Knowing that they cause one to sink, one should avoid them from afar.

350.

350.

‘‘Yaṃ etā upasevanti, chandasā vā dhanena vā;

Jātavedova saṇṭhānaṃ, khippaṃ anudahanti na’’nti.

Whomever they associate with, whether through desire or for wealth, they quickly burn him up, just as fire consumes its own fuel.

Atha khalu, bho, kuṇālo sakuṇo nāradassa devabrāhmaṇassa ādimajjhakathāpariyosānaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

Then indeed, sirs, the bird Kuṇāla, having understood the beginning, middle, and end of the discourse of the divine brahmin Nārada, at that time spoke these verses:

351.

351.

‘‘Sallape nisitakhaggapāṇinā, paṇḍito api pisācadosinā;

Uggatejamuragampi āside, eko ekāya pamadāya nālape.

A wise man might converse with a person holding a sharpened sword, or even with a wrathful demon; he might even handle a serpent of fiery venom, but he should not converse alone with a woman.

352.

352.

‘‘Lokacittamathanā hi nāriyo, naccagītabhaṇitamhitāvudhā;

Bādhayanti anupaṭṭhitassatiṃ, dīpe rakkhasigaṇova vāṇije.

For women are the churners of the world's mind, armed with dance, song, speech, and smiles; they afflict the man whose mindfulness is unestablished, like a horde of ogres afflicting merchants on an island.

353.

353.

‘‘Natthi [Pg.129] tāsaṃ vinayo na saṃvaro, majjamaṃsaniratā asaññatā;

Tā gilanti purisassa pābhataṃ, sāgareva makaraṃ timiṅgalo.

They have no discipline and no restraint; delighting in intoxicants and flesh, they are uncontrolled. They swallow a man's wealth, just as the Timiṅgala in the ocean swallows the Makara.

354.

354.

‘‘Pañcakāmaguṇasātagocarā, uddhatā aniyatā asaññatā;

Osaranti pamadā pamādinaṃ, loṇatoyavatiyaṃva āpakā.

Their pasture is the pleasure of the five strands of sensual desire; they are arrogant, fickle, and unrestrained. Women flow towards the heedless man, just as rivers flow into the salt sea.

355.

355.

‘‘Yaṃ naraṃ upalapenti nāriyo, chandasā va ratiyā dhanena vā;

Jātavedasadisampi tādisaṃ, rāgadosavadhiyo dahanti naṃ.

Whatever man women entice, whether with desire, pleasure, or wealth, they burn him, even if he is like unto Jātaveda, for they are slayers through passion and hatred.

356.

356.

‘‘Aḍḍhaṃ ñatvā purisaṃ mahaddhanaṃ, osaranti sadhanā sahattanā;

Rattacittamativeṭhayanti naṃ, sāla māluvalatāva kānane.

Knowing a man to be prosperous and of great wealth, they approach him with greed and violence; they entwine him whose mind is impassioned, like a māluvā creeper entwining a sāl tree in the forest.

357.

357.

‘‘Tā upenti vividhena chandasā, citrabimbamukhiyo alaṅkatā;

Uhasanti pahasanti nāriyo, sambarova satamāyakovidā.

Adorned, with faces like painted images, they approach with various wiles. The women laugh loudly and smile gently, like Sambara, skilled in a hundred illusions.

358.

358.

‘‘Jātarūpamaṇimuttabhūsitā, sakkatā patikulesu nāriyo;

Rakkhitā aticaranti sāmikaṃ, dānavaṃva hadayantarassitā.

Adorned with gold, gems, and pearls, honored in their husbands' families, women, though guarded, are unfaithful to their lord, like she who dwelt within the Dānava.

359.

359.

‘‘Tejavāpi [Pg.130] hi naro vicakkhaṇo, sakkato bahujanassa pūjito;

Nārinaṃ vasagato na bhāsati, rāhunā upahatova candimā.

For even a man who is powerful and discerning, respected and revered by the multitude, does not shine when he has fallen under the sway of women, just like the moon afflicted by Rāhu.

360.

360.

‘‘Yaṃ kareyya kupito diso disaṃ, duṭṭhacitto vasamāgataṃ ariṃ ;

Tena bhiyyo byasanaṃ nigacchati, nārinaṃ vasagato apekkhavā.

Whatever disaster an angry enemy with a malevolent heart might inflict upon another enemy who has come into his power, a man with attachments who has fallen under the sway of women comes to a disaster even greater than that.

361.

361.

‘‘Kesalūnanakhachinnatajjitā, pādapāṇikasadaṇḍatāḷitā;

Hīnamevupagatā hi nāriyo, tā ramanti kuṇapeva makkhikā.

Though threatened by having their hair plucked and nails cut, though beaten with feet, hands, and sticks, women still resort to what is base; for they delight in the base, just as flies delight in a corpse.

362.

362.

‘‘Tā kulesu visikhantaresu vā, rājadhāninigamesu vā puna ;

Oḍḍitaṃ namucipāsavākaraṃ, cakkhumā parivajje sukhatthiko.

They, in families or on the streets, or again in royal cities and towns, are the very snare of Namuci, set and waiting. The one with eyes, who seeks for happiness, should avoid it.

363.

363.

‘‘Ossajitva kusalaṃ tapoguṇaṃ, yo anariyacaritāni mācari;

Devatāhi nirayaṃ nimissati, chedagāmimaṇiyaṃva vāṇijo.

Whoever, having abandoned the wholesome quality of austerity, practices ignoble conduct, is led by the deities to hell, like a merchant who acquires a worthless gem.

364.

364.

‘‘So idha garahito parattha ca, dummatī upahato sakammunā;

That fool is blamed here and in the next world, afflicted by his own deed.

Gacchatī aniyato gaḷāgaḷaṃ, duṭṭhagadrabharathova uppathe.

Unsteady, he goes from one state of misery to another, like a cart with a stubborn donkey on the wrong path.

365.

365.

‘‘So upeti nirayaṃ patāpanaṃ, sattisimbalivanañca āyasaṃ;

Āvasitvā tiracchānayoniyaṃ, petarājavisayaṃ na muñcati.

He goes to the Patāpana hell and the iron forest of silk-cotton trees with sword-like thorns; having dwelt in the animal realm, he is not freed from the domain of the king of ghosts.

366.

366.

‘‘Dibyakhiḍḍaratiyoṃ [Pg.131] ca nandane, cakkavatticaritañca mānuse;

Nāsayanti pamadā pamādinaṃ, duggatiñca paṭipādayanti naṃ.

The divine sports and delights in the Nandana grove, and the conduct of a Wheel-turning Monarch among humans—these things women destroy for the heedless man, and they lead him to a woeful state.

367.

367.

‘‘Dibyakhiḍḍaratiyo na dullabhā, cakkavatticaritañca mānuse;

Soṇṇabyamhanilayā ca accharā, ye caranti pamadāhanatthikā.

Divine sports and delights are not hard to obtain, nor is the conduct of a Wheel-turning Monarch among humans, nor are celestial nymphs in golden mansions, for those who live having no need of women.

368.

368.

‘‘Kāmadhātusamatikkamā gati, rūpadhātuyā bhāvo na dullabho;

Vītarāgavisayūpapattiyā, ye caranti pamadāhanatthikā.

The destiny that transcends the sense-sphere and existence in the form-sphere are not difficult to attain for those who live having no need of women, thereby reaching the domain of the passionless.

369.

369.

‘‘Sabbadukkhasamatikkamaṃ sivaṃ, accantamacalitaṃ asaṅkhataṃ;

Nibbutehi sucihī na dullabhaṃ, ye caranti pamadāhanatthikā’’ti.

The transcendence of all suffering, the secure, the ultimate, the unshakable, the unconditioned—this is not difficult to attain for those who are quenched and pure, who live having no need of women.

370.

370.

‘‘Kuṇālohaṃ tadā āsiṃ, udāyī phussakokilo;

Ānando gijjharājāsi, sāriputto ca nārado;

Parisā buddhaparisā, evaṃ dhāretha jātaka’’nti.

I was Kuṇāla at that time, Udāyī was the Phussa cuckoo, Ānanda was the vulture king, and Sāriputta was Nārada. The assembly then is the Buddha's assembly now. Thus should you remember the Jātaka.

Kuṇālajātakaṃ catutthaṃ.

The Kuṇāla Jātaka, the Fourth.

537. Mahāsutasomajātakaṃ (5)

537. The Mahāsutasoma Jātaka (5)

371.

371.

‘‘Kasmā tuvaṃ rasaka edisāni, karosi kammāni sudāruṇāni;

Hanāsi itthī purise ca mūḷho, maṃsassa hetu adu dhanassa kāraṇā’’.

“Why, O cook, do you perform such terribly cruel deeds? Deluded one, do you kill women and men for the sake of flesh, or is it for the sake of wealth?”

372.

372.

‘‘Naṃ [Pg.132] attahetū na dhanassa kāraṇā, na puttadārassa sahāyañātinaṃ;

Bhattā ca me bhagavā bhūmipālo, so khādati maṃsaṃ bhadantedisaṃ’’.

“Not for my own sake, nor for the sake of wealth, not for my children and wife, nor for friends and relatives. But my master, the fortunate lord and protector of the earth, he, venerable sir, eats such flesh.”

373.

373.

‘‘Sace tuvaṃ bhatturatthe payutto, karosi kammāni sudāruṇāni;

Pātova antepuraṃ pāpuṇitvā, lapeyyāsi me rājino sammukhe taṃ’’.

“If you perform such cruel deeds while engaged in your master's interest, then go to the inner palace early in the morning and you should state this to me in the presence of the king.”

374.

374.

‘‘Tathā karissāmi ahaṃ bhadante, yathā tuvaṃ bhāsasi kāḷahatthi;

Pātova antepuraṃ pāpuṇitvā, vakkhāmi te rājino sammukhe taṃ’’.

“I will do so, venerable sir, just as you, Kāḷahatthi, have spoken. Having gone to the inner palace early in the morning, I will state this to you in the presence of the king.”

375.

375.

Tato ratyā vivasāne, sūriyuggamanaṃ pati;

Kāḷo rasakamādāya, rājānaṃ upasaṅkami;

Upasaṅkamma rājānaṃ, idaṃ vacanamabravi.

Then, when the night was ending, towards sunrise, Kāḷa took the cook and approached the king. Having approached the king, he spoke this word:

376.

376.

‘‘Saccaṃ kira mahārāja, rasako pesito tayā;

Hanati itthipurise, tuvaṃ maṃsāni khādasi’’.

“Is it true, great king, that the cook was sent by you, that he kills women and men, and that you eat their flesh?”

377.

377.

‘‘Evameva tathā kāḷa, rasako pesito mayā;

Mama atthaṃ karontassa, kimetaṃ paribhāsasi’’.

“It is just so, Kāḷa. The cook was sent by me. Since he is acting for my benefit, why do you rebuke him?”

378.

378.

‘‘Ānando sabbamacchānaṃ, khāditvā rasagiddhimā;

Parikkhīṇāya parisāya, attānaṃ khādiyā mato.

“Ānanda, greedy for flavors, ate all the fish. When his retinue was exhausted, he ate himself and died.”

379.

379.

‘‘Evaṃ pamatto rasagārave ratto, bālo yadī āyati nāvabujjhati;

Vidhamma putte caji ñātake ca, parivattiya attānaññeva khādati.

“Thus, a heedless fool, delighting in the love of flavors, if he does not comprehend the future, destroys his children, abandons his relatives, and turning about, devours only himself.”

380.

380.

‘‘Idaṃ [Pg.133] te sutvāna vigetu chando, mā bhakkhayī rāja manussamaṃsaṃ;

Mā tvaṃ imaṃ kevalaṃ vārijova, dvipadādhipa suññamakāsi raṭṭhaṃ’’.

“Having heard this, may your desire cease. Do not, O king, feed on human flesh. Do not, O lord of bipeds, like the fish king, render this kingdom entirely empty.”

381.

381.

‘‘Sujāto nāma nāmena, oraso tassa atrajo ;

Jambupesimaladdhāna, mato so tassa saṅkhaye.

“There was one named Sujāta, his own firstborn son; not having obtained a Jambu fruit, he died due to its lack.”

382.

382.

‘‘Evameva ahaṃ kāḷa, bhutvā bhakkhaṃ rasuttamaṃ;

Aladdhā mānusaṃ maṃsaṃ, maññe hissāmi jīvitaṃ’’.

“Just so, Kāḷa, having eaten the most excellent food, if I do not obtain human flesh, I think I will give up my life.”

383.

383.

‘‘Māṇava abhirūposi, kule jātosi sotthiye;

Na tvaṃ arahasi tāta, abhakkhaṃ bhakkhayetave’’.

“Young man, you are handsome, born in a fortunate family; you, dear one, should not eat what is unfit to eat.”

384.

384.

‘‘Rasānaṃ aññataraṃ etaṃ, kasmā maṃ tvaṃ nivāraye;

Sohaṃ tattha gamissāmi, yattha lacchāmi edisaṃ.

“This is one among many flavors; why do you restrain me? I will go wherever I can obtain such as this.”

385.

385.

‘‘Sovāhaṃ nippatissāmi, na te vacchāmi santike;

Yassa me dassanena tvaṃ, nābhinandasi brāhmaṇa’’.

“I will depart, I will not remain near you; for at the sight of me, O brahmin, you feel no joy.”

386.

386.

‘‘Addhā aññepi dāyāde, putte lacchāma māṇava;

Tvañca jamma vinassassu, yattha pattaṃ na taṃ suṇe’’.

“Surely, we may obtain other sons as heirs, O youth; but may you, vile one, perish, where no news of you is ever heard.”

387.

387.

‘‘Evameva tuvaṃ rāja, dvipadinda suṇohi me;

Pabbājessanti taṃ raṭṭhā, soṇḍaṃ māṇavakaṃ yathā’’.

“Just so, O king, lord of bipeds, listen to me; they will banish you from the kingdom, just as they did the drunken youth.”

388.

388.

‘‘Sujāto nāma nāmena, bhāvitattāna sāvako;

Accharaṃ kāmayantova, na so bhuñji na so pivi.

“There was one named Sujāta, a disciple of those with developed minds; as if desiring a celestial nymph, he neither ate nor drank.”

389.

389.

‘‘Kusaggenudakamādāya, samudde udakaṃ mine;

Evaṃ mānusakā kāmā, dibbakāmāna santike.

“As one might measure the water in the ocean by taking it up with the tip of a kusa-grass blade, so too are human sensual pleasures in the presence of divine sensual pleasures.”

390.

390.

‘‘Evameva ahaṃ kāḷa, bhutvā bhakkhaṃ rasuttamaṃ;

Aladdhā mānusaṃ maṃsaṃ, maññe hissāmi jīvitaṃ’’.

“Just so, Kāḷa, having eaten the finest food, not obtaining human flesh, I think I will abandon life.”

391.

391.

‘‘Yathāpi [Pg.134] te dhataraṭṭhā, haṃsā vehāyasaṅgamā;

Abhuttaparibhogena, sabbe abbhatthataṃ gatā.

“Just as those Dhataraṭṭha geese, travelling through the sky, all went to their ruin by eating what should not have been eaten.”

392.

392.

‘‘Evameva tuvaṃ rāja, dvipadinda suṇohi me;

Abhakkhaṃ rāja bhakkhesi, tasmā pabbājayanti taṃ’’.

“Just so, O king, lord of bipeds, listen to me; you eat what is not to be eaten, O king, therefore they banish you.”

393.

393.

‘‘Tiṭṭhāhīti mayā vutto, so tvaṃ gacchasi pammukho ;

Aṭṭhito tvaṃ ṭhitomhīti, lapasi brahmacārini;

Idaṃ te samaṇāyuttaṃ, asiñca me maññasi kaṅkapattaṃ’’.

“When I said, ‘Stand still,’ you went on, turning away. Though not standing, you claim, ‘I am standing,’ O practitioner of the holy life. This is unfitting for you, O recluse. Do you consider my sword to be a heron's feather?”

394.

394.

‘‘Ṭhitohamasmī sadhammesu rāja, na nāmagottaṃ parivattayāmi;

Corañca loke aṭhitaṃ vadanti, āpāyikaṃ nerayikaṃ ito cutaṃ.

“I am established in the good Dhamma, O king; I do not change my name or clan. In the world, they call a thief 'unestablished'—one fallen from here, destined for the plane of misery, for hell.”

395.

395.

‘‘Sace tvaṃ saddahasi rāja, sutaṃ gaṇhāhi khattiya ;

Tena yaññaṃ yajitvāna, evaṃ saggaṃ gamissasi’’.

“If you have faith, O king, O khattiya, capture Sutasoma. Having performed a sacrifice with him, thus you will go to heaven.”

396.

396.

‘‘Kismiṃ nu raṭṭhe tava jātibhūmi, atha kena atthena idhānupatto;

Akkhāhi me brāhmaṇa etamatthaṃ, kimicchasī demi tayajja patthitaṃ’’.

“In which country is your birthplace? And for what purpose have you come here? Explain this matter to me, O brahmin. What do you desire? I will give you today whatever you wish for.”

397.

397.

‘‘Gāthā catasso dharaṇīmahissara, sugambhiratthā varasāgarūpamā;

Taveva atthāya idhāgatosmi, suṇohi gāthā paramatthasaṃhitā’’.

“Four verses, O lord of the great earth, with profound meaning, like the excellent ocean. I have come here for your benefit alone. Listen to these verses connected to the highest good.”

398.

398.

‘‘Na ve rudanti matimanto sapaññā, bahussutā ye bahuṭṭhānacintino;

Dīpañhi etaṃ paramaṃ narānaṃ, yaṃ paṇḍitā sokanudā bhavanti.

“Indeed, the intelligent and wise do not weep, those who are learned and reflect on many matters. For this is the supreme refuge for mortals, namely, that the wise become dispellers of sorrow.”

399.

399.

‘‘Attānaṃ [Pg.135] ñātī udāhu puttadāraṃ, dhaññaṃ dhanaṃ rajataṃ jātarūpaṃ;

Kimeva tvaṃ sutasomānutappe, korabyaseṭṭha vacanaṃ suṇoma tetaṃ’.

“Do you grieve for yourself, or for your relatives, your children and wife? For grain, wealth, silver, or gold? For what do you grieve, Sutasoma, noblest of the Korabyas? We wish to hear that word of yours.”

400.

400.

‘‘Nevāhamattānamanutthunāmi, na puttadāraṃ na dhanaṃ na raṭṭhaṃ;

Satañca dhammo carito purāṇo, taṃ saṅkaraṃ brāhmaṇassānutappe.

“I grieve not for myself, nor for children and wife, nor wealth, nor kingdom. There is the ancient Dhamma practiced by the good; I grieve for the promise I made to the brahmin.”

401.

401.

‘‘Kato mayā saṅkaro brāhmaṇena, raṭṭhe sake issariye ṭhitena;

Taṃ saṅkaraṃ brāhmaṇasappadāya, saccānurakkhī punarāvajissaṃ’’.

“A promise was made by me with a brahmin, while I was established in sovereignty in my own kingdom. Having fulfilled that promise for the brahmin, I, a guardian of truth, will return again.”

402.

402.

‘‘Nevāhametaṃ abhisaddahāmi, sukhī naro maccumukhā pamutto;

Amittahatthaṃ punarāvajeyya, korabyaseṭṭha na hi maṃ upesi.

“I do not believe this at all: that a happy man, freed from the mouth of death, would return again into the hand of an enemy. O noblest of the Korabyas, this does not seem plausible to me.”

403.

403.

‘‘Mutto tuvaṃ porisādassa hatthā, gantvā sakaṃ mandiraṃ kāmakāmī;

Madhuraṃ piyaṃ jīvitaṃ laddha rāja, kuto tuvaṃ ehisi me sakāsaṃ’’.

“Freed from the man-eater's hand, a seeker of sensual pleasures, you will go to your own palace. Having gained a sweet, dear life, O king, how will you come back to my presence?”

404.

404.

‘‘Mataṃ vareyya parisuddhasīlo, na jīvitaṃ garahito pāpadhammo;

Na hi taṃ naraṃ tāyati duggatīhi, yassāpi hetu alikaṃ bhaṇeyya.

“One of pure virtue should choose death, not a blameworthy life of evil conduct. For if one speaks a lie, even for another's sake, that person cannot protect one from evil destinies.”

405.

405.

‘‘Sacepi vāto girimāvaheyya, cando ca sūriyo ca chamā pateyyuṃ;

Sabbā ca najjo paṭisotaṃ vajeyyuṃ, na tvevahaṃ rāja musā bhaṇeyyaṃ.

“Even if the wind should carry away a mountain, if the moon and the sun should fall to the earth, if all the rivers should flow upstream—not even then, O king, would I speak a lie.”

406.

406.

‘‘Nabhaṃ [Pg.136] phaleyya udadhīpi susse, saṃvaṭṭaye bhūtadharā vasundharā;

Siluccayo meru samūlamuppate, na tvevahaṃ rāja musā bhaṇeyyaṃ’’.

“Though the sky should split, the ocean dry up, the earth, bearer of beings, roll up, and rocky Mount Meru be uprooted from its base—not even then, O king, would I speak a lie.”

407.

407.

‘‘Asiñca sattiñca parāmasāmi, sapathampi te samma ahaṃ karomi;

Tayā pamutto anaṇo bhavitvā, saccānurakkhī punarāvajissaṃ’’.

“I touch the sword and the spear, and I make an oath to you, my friend: released by you, having become free of debt, I, a guardian of truth, will return again.”

408.

408.

‘‘Yo te kato saṅkaro brāhmaṇena, raṭṭhe sake issariye ṭhitena;

Taṃ saṅkaraṃ brāhmaṇasappadāya, saccānurakkhī punarāvajassu’’.

“That promise you made with the brahmin, while established in sovereignty in your own kingdom—having fulfilled that promise for the brahmin, as a guardian of truth, return again.”

409.

409.

‘‘Yo me kato saṅkaro brāhmaṇena, raṭṭhe sake issariye ṭhitena;

Taṃ saṅkaraṃ brāhmaṇasappadāya, saccānurakkhī punarāvajissaṃ’’.

“The promise that was made by me with the brahmin, while I was established in sovereignty in my own kingdom—having fulfilled that promise for the brahmin, I, a guardian of truth, will return again.”

410.

410.

‘‘Mutto ca so porisādassa hatthā, gantvāna taṃ brāhmaṇaṃ etadavoca;

Suṇoma gāthāyo satārahāyo, yā me sutā assu hitāya brahme’’.

“And he, freed from the man-eater's hand, went to that brahmin and said this: 'O brahmin, let us hear the verses worth a hundred, which, when heard by me, would be for my welfare.'”

411.

411.

‘‘Sakideva sutasoma, sabbhi hoti samāgamo;

Sā naṃ saṅgati pāleti, nāsabbhi bahusaṅgamo.

“Even a single meeting with the good, Sutasoma, is enough. That association protects one; not so, frequent association with the wicked.”

412.

412.

‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, seyyo hoti na pāpiyo.

“Associate only with the good, make friendship with the good; knowing the true Dhamma of the virtuous, one becomes better, not worse.”

413.

413.

‘‘Jīranti ve rājarathā sucittā, atho sarīrampi jaraṃ upeti;

Satañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.

“Indeed, well-adorned royal chariots decay, and the body too approaches old age; but the Dhamma of the virtuous does not approach old age; the peaceful proclaim this to the good.”

414.

414.

‘‘Nabhañcaṃ [Pg.137] dūre pathavī ca dūre, pāraṃ samuddassa tadāhu dūre;

Tato have dūrataraṃ vadanti, satañca dhammo asatañca rāja’’.

“The sky is far, and the earth is far; the far shore of the ocean, they say, is far. But even further than that, O king, they say, is the Dhamma of the good and of the wicked.”

415.

415.

‘‘Sahassiyā imā gāthā, nahimā gāthā satārahā;

Cattāri tvaṃ sahassāni, khippaṃ gaṇhāhi brāhmaṇa’’.

“These verses are worth a thousand each, O brahmin, they are not worth a mere hundred. Take, then, four thousand, and quickly!”

416.

416.

‘‘Āsītiyā nāvutiyā ca gāthā, satārahā cāpi bhaveyya gāthā;

Paccattameva sutasoma jānahi, sahassiyā nāma kā atthi gāthā’’.

“A verse might be worth eighty, or it might be worth ninety; a verse might even be worth a hundred. But know this for yourself, Sutasoma, my son: what verse is there that is worth a thousand?”

417.

417.

‘‘Icchāmi vohaṃ sutavuddhimattano, santoti maṃ sappurisā bhajeyyuṃ;

Ahaṃ savantīhi mahodadhīva, na hi tāta tappāmi subhāsitena.

“I desire the growth of my own learning, so that good and peaceful men might associate with me. Just as the great ocean is not satisfied by the flowing rivers, I, my son, am not satisfied by well-spoken words.”

418.

418.

‘‘Aggi yathā tiṇakaṭṭhaṃ dahanto, na tappatī sāgarova nadīhi;

Evampi te paṇḍitā rājaseṭṭha, sutvā na tappanti subhāsitena.

“As fire burning grass and wood is not satisfied, nor the ocean by rivers, so too, O best of kings, the wise are not satisfied with what is well-spoken.”

419.

419.

‘‘Sakassa dāsassa yadā suṇomi, gāthaṃ ahaṃ atthavatiṃ janinda;

Tameva sakkacca nisāmayāmi, na hi tāta dhammesu mamatthi titti’’.

“When I hear a verse full of meaning, even from my own servant, O lord of men, I listen to it with care—for in the Dhamma, dear father, I find no satiety.”

420.

420.

‘‘Idaṃ [Pg.138] te raṭṭhaṃ sadhanaṃ sayoggaṃ, sakāyuraṃ sabbakāmūpapannaṃ;

Kiṃ kāmahetu paribhāsasimaṃ, gacchāmahaṃ porisādassa ñatte’’.

“This kingdom of yours, with its wealth, its conveyances, its royal regalia, and endowed with all sensual pleasures—why, for the sake of sensual pleasures, do you revile me? I am going to the presence of the man-eater.”

421.

421.

‘‘Attānurakkhāya bhavanti hete, hatthārohā rathikā pattikā ca;

Assāruhā ye ca dhanuggahāse, senaṃ payuñjāma hanāma sattuṃ’’.

“These elephant riders, charioteers, and foot soldiers, these horsemen and archers, exist for their own protection. Let us deploy the army; let us slay the enemy.”

422.

422.

‘‘Sudukkaraṃ porisādo akāsi, jīvaṃ gahetvāna avassajī maṃ;

Taṃ tādisaṃ pubbakiccaṃ saranto, dubbhe ahaṃ tassa kathaṃ janinda’’.

“The man-eater has done what is very difficult to do—having captured me alive, he released me. Remembering such a former good deed, how could I be hostile toward him, O lord of men?”

423.

423.

‘‘Vanditvā so pitaraṃ mātarañca, anusāsetvā negamañca balañca;

Saccavādī saccānurakkhamāno, agamāsi so yattha porisādo’’.

Having paid homage to his father and mother, and having instructed the townspeople and the army, he, a speaker of truth, protecting the truth, went to where the man-eater was.

424.

424.

‘‘Kato mayā saṅkaro brāhmaṇena, raṭṭhe sake issariye ṭhitena;

Taṃ saṅkaraṃ brāhmaṇasappadāya, saccānurakkhī punarāgatosmi;

Yajassu yaññaṃ khāda maṃ porisāda’’.

“An agreement was made by me with the brahmin while established in sovereignty in my own kingdom. Having fulfilled that agreement for the brahmin, I, a protector of truth, have returned. Perform your sacrifice, eat me, O Porisāda.”

425.

425.

‘‘Na hāyate khāditaṃ mayhaṃ pacchā, citakā ayaṃ tāva sadhūmikāva ;

Niddhūmake pacitaṃ sādhupakkaṃ, suṇoma gāthāyo satārahāyo’’.

“My meal will not be diminished by being eaten later. For now, this pyre is still smoking. Meat cooked on a smokeless fire is well-cooked. Let us first hear the verses that are worth a hundred.”

426.

426.

‘‘Adhammiko [Pg.139] tvaṃ porisādakāsi, raṭṭhā ca bhaṭṭho udarassa hetu;

Dhammañcimā abhivadanti gāthā, dhammo ca adhammo ca kuhiṃ sameti.

“You are unrighteous, you have practiced man-eating, and you were banished from your kingdom for the sake of your belly. These verses speak only of Dhamma; and where can Dhamma and Adhamma be equal?”

427.

427.

‘‘Adhammikassa luddassa, niccaṃ lohitapāṇino;

Natthi saccaṃ kuto dhammo, kiṃ sutena karissasi’’.

“For one who is unrighteous, cruel, and ever with blood on his hands, there is no truth, so how could there be Dhamma? What will you do with what you have heard?”

428.

428.

‘‘Yo maṃsahetu migavaṃ careyya, yo vā hane purisamattahetu;

Ubhopi te pecca samā bhavanti, kasmā no adhammikaṃ brūsi maṃ tvaṃ’’.

“He who would hunt in the wilderness for the sake of meat, or he who would kill a man for his own purpose—both of them are equal after death. Why then do you call me unrighteous?”

429.

429.

‘‘Pañca pañcanakhā bhakkhā, khattiyena pajānatā;

Abhakkhaṃ rāja bhakkhesi, tasmā adhammiko tuvaṃ’’.

“Five five-nailed creatures are permissible food for a discerning khattiya. You, O king, eat what is not permissible food; therefore, you are unrighteous.”

430.

430.

‘‘Mutto tuvaṃ porisādassa hatthā, gantvā sakaṃ mandiraṃ kāmakāmī;

Amittahatthaṃ punarāgatosi, na khattadhamme kusalosi rāja’’.

“Freed from the man-eater's hand, you went to your own palace, desiring sensual pleasures; yet you have returned to the enemy's hand. You are not skilled in the way of a khattiya, O king.”

431.

431.

‘‘Ye khattadhamme kusalā bhavanti, pāyena te nerayikā bhavanti;

Tasmā ahaṃ khattadhammaṃ pahāya, saccānurakkhī punarāgatosmi;

Yajassu yaññaṃ khāda maṃ porisāda’’.

“Those who are skilled in the way of a khattiya, for the most part, become inhabitants of hell. Therefore, having abandoned the way of a khattiya, I have returned as a protector of truth. Perform your sacrifice, eat me, O Porisāda.”

432.

432.

‘‘Pāsādavāsā pathavīgavassā, kāmitthiyo kāsikacandanañca;

Sabbaṃ tahiṃ labhasi sāmitāya, saccena kiṃ passasi ānisaṃsaṃ’’.

“Dwellings in palaces, land, cattle, and horses, desirable women, and sandalwood from Kasi—all this you obtain there through your sovereignty. What benefit do you see in truthfulness?”

433.

433.

‘‘Ye [Pg.140] kecime atthi rasā pathabyā, saccaṃ tesaṃ sādhutaraṃ rasānaṃ;

“Of all the flavors that exist on earth, the flavor of truth is the sweetest.”

Sacce ṭhitā samaṇabrāhmaṇā ca, taranti jātimaraṇassa pāraṃ’’.

“Ascetics and brahmins established in truth cross to the far shore of birth and death.”

434.

434.

‘‘Mutto tuvaṃ porisādassa hatthā, gantvā sakaṃ mandiraṃ kāmakāmī;

Amittahatthaṃ punarāgatosi, na hi nūna te maraṇabhayaṃ janinda;

Alīnacitto asi saccavādī’’.

“Freed from the man-eater's hand, you went to your own palace, desiring sensual pleasures; yet you have returned to the enemy's hand. Surely you have no fear of death, O lord of men; you are of undaunted mind, a speaker of truth.”

435.

435.

‘‘Katā me kalyāṇā anekarūpā, yaññā yiṭṭhā ye vipulā pasatthā;

Visodhito paralokassa maggo, dhamme ṭhito ko maraṇassa bhāye.

“Good deeds of many kinds have been done by me; sacrifices, abundant and praised, have been offered. The path to the next world has been cleared. Established in the Dhamma, who would fear death?”

436.

436.

‘‘Katā me kalyāṇā anekarūpā, yaññā yiṭṭhā ye vipulā pasatthā;

Anānutappaṃ paralokaṃ gamissaṃ, yajassu yaññaṃ ada maṃ porisāda.

“Good deeds of many kinds have been done by me; sacrifices, abundant and praised, have been offered. Without remorse, I will go to the next world. Perform your sacrifice, eat me, O Porisāda.”

437.

437.

‘‘Pitā ca mātā ca upaṭṭhitā me, dhammena me issariyaṃ pasatthaṃ;

Visodhito paralokassa maggo, dhamme ṭhito ko maraṇassa bhāye.

“My father and mother have been cared for by me; my sovereignty has been righteously administered. The path to the next world has been cleared. Established in Dhamma, who would fear death?”

438.

438.

‘‘Pitā ca mātā ca upaṭṭhitā me, dhammena me issariyaṃ pasatthaṃ;

Anānutappaṃ paralokaṃ gamissaṃ, yajassu yaññaṃ ada maṃ porisāda.

“My father and mother have been cared for by me; my sovereignty has been righteously administered. Without remorse, I shall go to the next world. Perform your sacrifice, eat me, O Porisāda.”

439.

439.

‘‘Ñātīsu mittesu katā me kārā, dhammena me issariyaṃ pasatthaṃ;

Visodhito paralokassa maggo, dhamme ṭhito ko maraṇassa bhāye.

“Favors have been done by me for relatives and friends; my sovereignty has been righteously administered. The path to the next world has been cleared. Established in Dhamma, who would fear death?”

440.

440.

‘‘Ñātīsuṃ [Pg.141] mittesu katā me kārā, dhammena me issariyaṃ pasatthaṃ;

Anānutappaṃ paralokaṃ gamissaṃ, yajassu yaññaṃ ada maṃ porisāda.

“Favors have been done by me for relatives and friends; my sovereignty has been righteously administered. Without remorse, I will go to the next world. Perform your sacrifice, eat me, O Porisāda.”

441.

441.

‘‘Dinnaṃ me dānaṃ bahudhā bahūnaṃ, santappitā samaṇabrāhmaṇā ca;

Visodhito paralokassa maggo, dhamme ṭhito ko maraṇassa bhāye.

“Gifts have been given by me in many ways to many people, and ascetics and brahmins have been satisfied. The path to the next world has been cleared. Established in Dhamma, who would fear death?”

442.

442.

‘‘Dinnaṃ me dānaṃ bahudhā bahūnaṃ, santappitā samaṇabrāhmaṇā ca;

Anānutappaṃ paralokaṃ gamissaṃ, yajassu yaññaṃ ada maṃ porisāda’’.

“Gifts have been given by me in many ways to many people, and ascetics and brahmins have been satisfied. Without remorse, I shall go to the next world. Perform your sacrifice, eat me, O Porisāda.”

443.

443.

‘‘Visaṃ pajānaṃ puriso adeyya, āsīvisaṃ jalitamuggatejaṃ;

Muddhāpi tassa viphaleyya sattadhā, yo tādisaṃ saccavādiṃ adeyya’’.

“A man might knowingly eat poison, or a venomous snake, blazing and of fierce energy; but the head of one who would eat such a speaker of truth would split into seven pieces.”

444.

444.

‘‘Sutvā dhammaṃ vijānanti, narā kalyāṇapāpakaṃ;

Api gāthā suṇitvāna, dhamme me ramate mano’’.

“Having heard the Dhamma, people discern good and evil. Having heard these verses, my mind delights in the Dhamma.”

445.

445.

‘‘Sakideva mahārāja, sabbhi hoti samāgamo;

Sā naṃ saṅgati pāleti, nāsabbhi bahusaṅgamo.

“Just once, O great king, does one have an association with the good. That association protects one, not frequent association with the bad.”

446.

446.

‘‘Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, seyyo hoti na pāpiyo.

“One should associate only with the good; one should cultivate friendship with the good. Knowing the true Dhamma of the virtuous, one becomes better, not worse.”

447.

447.

‘‘Jīranti ve rājarathā sucittā, atho sarīrampi jaraṃ upeti;

Satañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.

“Indeed, well-decorated royal chariots decay, and the body too approaches old age; but the Dhamma of the virtuous does not approach old age. The good indeed proclaim this to the good.”

448.

448.

‘‘Nabhañcaṃ [Pg.142] dūre pathavī ca dūre, pāraṃ samuddassa tadāhu dūre;

Tato have dūrataraṃ vadanti, satañca dhammo asatañca rāja’’.

“The sky is far, and the earth is far; they say the far shore of the ocean is far. But farther still, they say, is the Dhamma of the good and the bad, O king.”

449.

449.

‘‘Gāthā imā atthavatī subyañjanā, subhāsitā tuyha janinda sutvā;

Ānandi vitto sumano patīto, cattāri te samma vare dadāmi’’.

“Having heard these verses of yours, O lord of men, which are meaningful, well-phrased, and well-spoken, I am joyful, delighted, glad-minded, and pleased. I grant you, friend, four boons.”

450.

450.

‘‘Yo nattano maraṇaṃ bujjhasi tuvaṃ, hitāhitaṃ vinipātañca saggaṃ;

Giddho rase duccarite niviṭṭho, kiṃ tvaṃ varaṃ dassasi pāpadhamma.

“You who do not understand your own death, nor what is beneficial and unbeneficial, nor downfall and heaven; you who are greedy for tastes and entrenched in misconduct—what boon can you give, you of evil ways?”

451.

451.

‘‘Ahañca taṃ dehi varanti vajjaṃ, tvañcāpi datvāna avākareyya;

Sandiṭṭhikaṃ kalahamimaṃ vivādaṃ, ko paṇḍito jānamupabbajeyya’’.

“And were I to say to you, ‘Give a boon,’ you, having given it, might then retract it. What wise person, knowing this, would enter into this present quarrel and dispute?”

452.

452.

‘‘Na taṃ varaṃ arahati jantu dātuṃ, yaṃ vāpi datvāna avākareyya;

Varassu samma avikampamāno, pāṇaṃ cajitvānapi dassameva’’.

“A person is not worthy to grant a boon if, having granted it, he would retract it. Choose, friend, without wavering; even sacrificing my life, I will surely give it.”

453.

453.

‘‘Ariyassa ariyena sameti sakhyaṃ, paññassa paññāṇavatā sameti;

Passeyya taṃ vassasataṃ arogaṃ, etaṃ varānaṃ paṭhamaṃ varāmi’’.

“Friendship comes together between the noble and the noble; friendship comes together between the wise and the wise. May I see you healthy for a hundred years—this I choose as the first of the boons.”

454.

454.

‘‘Ariyassa ariyena sameti sakhyaṃ, paññassa paññāṇavatā sameti;

Passāsi maṃ vassasataṃ arogaṃ, etaṃ varānaṃ paṭhamaṃ dadāmi’’.

“Friendship comes together between the noble and the noble; friendship comes together between the wise and the wise. You shall see me healthy for a hundred years—this I give as the first of the boons.”

455.

455.

‘‘Ye [Pg.143] khattiyāse idha bhūmipālā, muddhābhisittā katanāmadheyyā;

Na tādise bhūmipatī adesi, etaṃ varānaṃ dutiyaṃ varāmi’’.

“Those khattiyas here who are rulers of the earth, anointed and of renowned name—do not eat such lords of the earth. This I choose as the second of the boons.”

456.

456.

‘‘Ye khattiyāse idha bhūmipālā, muddhābhisittā katanāmadheyyā;

Na tādise bhūmipatī ademi, etaṃ varānaṃ dutiyaṃ dadāmi’’.

“Those khattiyas here who are rulers of the earth, anointed and of renowned name—I will not eat such lords of the earth. This I give as the second of the boons.”

457.

457.

‘‘Parosataṃ khattiyā te gahitā, talāvutā assumukhā rudantā;

Sake te raṭṭhe paṭipādayāhi, etaṃ varānaṃ tatiyaṃ varāmi’’.

Over a hundred warrior lords have been captured by you, their hands bound, with tearful faces, weeping. Restore them to their own kingdoms—this, of the boons, is the third I choose.

458.

458.

‘‘Parosataṃ khattiyā me gahitā, talāvutā assumukhā rudantā;

Sake te raṭṭhe paṭipādayāmi, etaṃ varānaṃ tatiyaṃ dadāmi’’.

Over a hundred warrior lords I have captured, their hands bound, with tearful faces, weeping. I restore them to their own kingdoms—this, of the boons, is the third I grant.

459.

459.

‘‘Chiddaṃ te raṭṭhaṃ byathitā bhayā hi, puthū narā leṇamanuppaviṭṭhā;

Manussamaṃsaṃ viramehi rāja, etaṃ varānaṃ catutthaṃ varāmi’’.

Your kingdom is desolate, its people distressed by fear; many have entered places of hiding. Abstain from human flesh, O king—this, of the boons, is the fourth I choose.

460.

460.

‘‘Addhā hi so bhakkho mama manāpo, etassa hetumhi vanaṃ paviṭṭho;

Sohaṃ kathaṃ etto upārameyyaṃ, aññaṃ varānaṃ catutthaṃ varassu’’.

Truly, that food is pleasing to me; for its sake have I entered the forest. How then could I desist from it? Choose another boon, the fourth.

461.

461.

‘‘Naṃ [Pg.144] ve piyaṃ meti janinda tādiso, attaṃ niraṃkacca piyāni sevati;

Attāva seyyo paramā ca seyyo, labbhā piyā ocitatthena pacchā’’.

O lord of men, one such as you, thinking 'This is dear to me,' disregards the self and pursues what is dear. Yet the self is better, indeed better than what is most dear. For one who has cultivated himself, dear things may be obtained hereafter.

462.

462.

‘‘Piyaṃ me mānusaṃ maṃsaṃ, sutasoma vijānahi;

Namhi sakkā nivāretuṃ, aññaṃ varaṃ samma varassu’’.

Human flesh is dear to me, Sutasoma, understand this. I am not able to be stopped. Choose another boon, friend.

463.

463.

‘‘Yo ve piyaṃ meti piyānurakkhī, attaṃ niraṃkacca piyāni sevati;

Soṇḍova pitvā visamissapānaṃ, teneva so hoti dukkhī parattha.

Whoever, guarding what is dear and thinking 'This is dear to me,' disregards the self and pursues what is dear, is like a drunkard who drinks a poisoned draught. Through that very act, he comes to suffer in the next world.

464.

464.

‘‘Yo cīdha saṅkhāya piyāni hitvā, kicchenapi sevati ariyadhamme ;

Dukkhitova pitvāna yathosadhāni, teneva so hoti sukhī parattha’’.

But whoever in this world, having reflected, abandons what is dear and, even with difficulty, cultivates the noble Dhamma, is like a sick person who drinks medicine. Through that very act, he becomes happy in the next world.

465.

465.

‘‘Ohāyahaṃ pitaraṃ mātarañca, manāpiye kāmaguṇe ca pañca;

Etassa hetumhi vanaṃ paviṭṭho, taṃ te varaṃ kinti mahaṃ dadāmi’’.

Having abandoned my father and mother, and the five pleasing strands of sensual pleasure, for this very reason have I entered the forest. How then could I grant you that boon?

466.

466.

‘‘Na paṇḍitā diguṇamāhu vākyaṃ, saccappaṭiññāva bhavanti santo;

Varassu samma iti maṃ avoca, iccabravī tvaṃ na hi te sameti’’.

The wise do not speak with a double tongue; the virtuous are ever true to their promise. 'Choose a boon, friend,' you said to me. Having said this, you now say otherwise; your words are not consistent.

467.

467.

‘‘Apuññalābhaṃ ayasaṃ akittiṃ, pāpaṃ bahuṃ duccaritaṃ kilesaṃ;

Manussamaṃsassa kate upāgā, taṃ te varaṃ kinti mahaṃ dadeyyaṃ.

The gaining of demerit, disgrace, ill-repute, much evil, misconduct, and defilement—all this one incurs for the sake of human flesh. How then could I grant you that boon?

468.

468.

‘‘Naṃ [Pg.145] taṃ varaṃ arahati jantu dātuṃ, yaṃ vāpi datvāna avākareyya;

Varassu samma avikampamāno, pāṇaṃ cajitvānapi dassameva’’.

A person is not worthy to grant a boon if, having granted it, he would then retract it. You said to me: 'Choose, friend, without wavering; even if I must give up my life, I will surely grant it.'

469.

469.

‘‘Pāṇaṃ cajanti santo nāpi dhammaṃ, saccappaṭiññāva bhavanti santo;

Datvā varaṃ khippamavākarohi, etena sampajja surājaseṭṭha.

The virtuous would give up their lives, but never the Dhamma; the virtuous are ever true to their promise. Having granted the boon, do not now quickly retract it. Abide by this, O most excellent of kings.

470.

470.

‘‘Caje dhanaṃ aṅgavarassa hetu, aṅgaṃ caje jīvitaṃ rakkhamāno;

Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ, caje naro dhammamanussaranto’’.

One would give up wealth for the sake of a principal limb; one would give up a limb while protecting one's life. But remembering the Dhamma, a person would give up limb, wealth, and life—all of it.

471.

471.

‘‘Yasmā hi dhammaṃ puriso vijaññā, ye cassa kaṅkhaṃ vinayanti santo;

Taṃ hissa dīpañca parāyaṇañca, na tena mittiṃ jirayetha pañño.

From whomever a person may learn the Dhamma, and those virtuous ones who dispel his doubt—that one is truly his island and his refuge. A wise person should not let friendship with such a one decay.

472.

472.

‘‘Addhā hi so bhakkho mama manāpo, etassa hetumhi vanaṃ paviṭṭho;

Sace ca maṃ yācasi etamatthaṃ, etampi te samma varaṃ dadāmi.

Truly, that food is pleasing to me; for its sake have I entered the forest. And since you ask this of me, friend, this boon too I shall grant you.

473.

473.

‘‘Satthā ca me hosi sakhā ca mesi, vacanampi te samma ahaṃ akāsiṃ;

Tuvampi me samma karohi vākyaṃ, ubhopi gantvāna pamocayāma’’.

You have been my teacher and you are my friend; I have followed your word, friend. You too, friend, follow my word. Let us both go and set them free.

474.

474.

‘‘Satthā ca te homi sakhā ca tyamhi, vacanampi me samma tuvaṃ akāsi;

Ahampi te samma karomi vākyaṃ, ubhopi gantvāna pamocayāma’’.

I am your teacher and I am your friend; you have followed my word, friend. I too, friend, shall follow your word. Let us both go and set them free.

475.

475.

‘‘Kammāsapādenaṃ [Pg.146] viheṭhitattha, talāvutā assumukhā rudantā;

Na jātu dubbhetha imassa rañño, saccappaṭiññaṃ me paṭissuṇātha’’.

You were tormented by Kammāsapāda, your hands bound, with tearful faces, weeping. Never be disloyal to this king. Hearken to my solemn promise.

476.

476.

‘‘Kammāsapādena viheṭhitamhā, talāvutā assumukhā rudantā;

Na jātu dubbhema imassa rañño, saccappaṭiññaṃ te paṭissuṇāma’’.

We were tormented by Kammāsapāda, our hands bound, with tearful faces, weeping. We will never be disloyal to this king. We hearken to your solemn promise.

477.

477.

‘‘Yathā pitā vā atha vāpi mātā, anukampakā atthakāmā pajānaṃ;

Evameva vo hotu ayañca rājā, tumhe ca vo hotha yatheva puttā’’.

Just as a father or a mother is compassionate and desires the welfare of their children, even so may this king be to you, and may you be to him just as children.

478.

478.

‘‘Yathā pitā vā atha vāpi mātā, anukampakā atthakāmā pajānaṃ;

Evameva no hotu ayañca rājā, mayampi hessāma yatheva puttā’’.

Just as a father or a mother is compassionate and desires the welfare of their children, even so may this king be to us, and we shall be to him just as children.

479.

479.

‘‘Catuppadaṃ sakuṇañcāpi maṃsaṃ, sūdehi randhaṃ sukataṃ suniṭṭhitaṃ;

Sudhaṃva indo paribhuñjiyāna, hitvā katheko ramasī araññe.

The flesh of four-footed beasts and of birds, cooked by chefs, well-made and well-prepared—having partaken of it as Indra does ambrosia, how can you, having abandoned it, delight alone in the forest?

480.

480.

‘‘Tā khattiyā vallivilākamajjhā, alaṅkatā samparivārayitvā;

Indaṃva devesu pamodayiṃsu, hitvā katheko ramasī araññe.

Those royal ladies, with waists slender like creepers, adorned and surrounding you, delighted you as celestial nymphs delight Indra among the gods. Having abandoned them, how can you delight alone in the forest?

481.

481.

‘‘Tambūpadhāne bahugoṇakamhi, subhamhi sabbassayanamhi saṅge ;

Seyyassa majjhamhi sukhaṃ sayitvā, hitvā katheko ramasī araññe.

In a fine multi-storied palace, upon an all-encompassing couch with copper-hued pillows and long-fleeced coverlets, you slept in comfort. Having abandoned this, how can you delight alone in the forest?

482.

482.

‘‘Pāṇissaraṃ [Pg.147] kumbhathūṇaṃ nisīthe, athopi ve nippurisampi tūriyaṃ;

Bahuṃ sugītañca suvāditañca, hitvā katheko ramasī araññe.

The sound of clapping hands and kettle-drums at midnight, and even instrumental music played without a person, much that was well-sung and well-played—having abandoned this, how can you delight alone in the forest?

483.

483.

‘‘Uyyānasampannaṃ pahūtamālyaṃ, migājinūpetapuraṃ surammaṃ;

Hayehi nāgehi rathehupetaṃ, hitvā katheko ramasī araññe’’.

Your delightful city, endowed with parks and abundant flowers, frequented by deer in the Migājina park, furnished with horses, elephants, and chariots—having abandoned it, how can you delight alone in the forest?

484.

484.

‘‘Kāḷapakkhe yathā cando, hāyateva suve suve;

Kāḷapakkhūpamo rāja, asataṃ hoti samāgamo.

Just as the moon in the waning fortnight diminishes day by day, even so, O king, is association with the wicked; it is like the waning fortnight.

485.

485.

‘‘Yathāhaṃ rasakamāgamma, sūdaṃ kāpurisādhamaṃ ;

Akāsiṃ pāpakaṃ kammaṃ, yena gacchāmi duggatiṃ.

Just as I, by associating with the cook Rasaka, a most vile man, committed an evil deed by which I am heading to a woeful state.

486.

486.

‘‘Sukkapakkhe yathā cando, vaḍḍhateva suve suve;

Sukkapakkhūpamo rāja, sataṃ hoti samāgamo.

Just as the moon in the waxing fortnight increases day by day, even so, O king, is association with the virtuous; it is like the waxing fortnight.

487.

487.

‘‘Yathāhaṃ tuvamāgamma, sutasoma vijānahi;

Kāhāmi kusalaṃ kammaṃ, yena gacchāmi suggatiṃ.

Know this, Sutasoma: just as by associating with you, I shall now perform a wholesome deed by which I may go to a happy destination.

488.

488.

‘‘Thale yathā vāri janinda vuṭṭhaṃ, anaddhaneyyaṃ na ciraṭṭhitīkaṃ;

Evampi hoti asataṃ samāgamo, anaddhaneyyo udakaṃ thaleva.

O lord of men, just as rain that has fallen on high ground is not lasting and does not long endure, even so is association with the wicked: it is not lasting, like water on high ground.

489.

489.

‘‘Sare yathā vāri janinda vuṭṭhaṃ, ciraṭṭhitīkaṃ naravīraseṭṭha ;

Evampi ve hoti sataṃ samāgamo, ciraṭṭhitīko udakaṃ sareva.

O lord of men, O best of heroes, just as rain that has fallen into a great lake is long-enduring, even so is association with the virtuous: it is long-enduring, like water in a great lake.

490.

490.

‘‘Abyāyiko [Pg.148] hoti sataṃ samāgamo, yāvampi tiṭṭheyya tatheva hoti;

Khippañhi veti asataṃ samāgamo, tasmā sataṃ dhammo asabbhi ārakā’’.

Association with the virtuous is imperishable; however long it lasts, it remains so. But association with the wicked quickly perishes. Therefore, the way of the virtuous is far from that of the wicked.

491.

491.

‘‘Na so rājā yo ajeyyaṃ jināti, na so sakhā yo sakhāraṃ jināti;

Na sā bhariyā yā patino na vibheti, na te puttā ye na bharanti jiṇṇaṃ.

He is no king who conquers the unconquerable; he is no friend who overcomes a friend. She is no wife who does not respect her husband; they are no children who do not support their aged parents.

492.

492.

‘‘Na sā sabhā yattha na santi santo, na te santo ye na bhaṇanti dhammaṃ;

Rāgañca dosañca pahāya mohaṃ, dhammaṃ bhaṇantāva bhavanti santo.

That is no assembly wherein the virtuous are not found; they are not virtuous who do not speak the Dhamma. Only they who speak the Dhamma, having abandoned lust, hatred, and delusion, are truly virtuous.

493.

493.

‘‘Nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍitaṃ;

Bhāsamānañca jānanti, desentaṃ amataṃ padaṃ.

When a wise person, mingling with fools, does not speak, they do not recognize him as wise. But when he speaks, teaching the deathless state, then they know him.

494.

494.

‘‘Bhāsaye jotaye dhammaṃ, paggaṇhe isinaṃ dhajaṃ;

Subhāsitaddhajā isayo, dhammo hi isinaṃ dhajo’’ti.

One should speak and illuminate the Dhamma; one should raise the banner of the seers. The seers have well-spoken words as their banner; truly, the Dhamma is the banner of the seers.

Mahāsutasomajātakaṃ pañcamaṃ.

The Mahāsutasoma Jātaka, the fifth.

Asītinipātaṃ niṭṭhitaṃ.

The Section of Eighty is concluded.

Tassuddānaṃ –

The summary thereof:

Sumukho pana haṃsavaro ca mahā, sudhabhojaniko ca paro pavaro;

Sakuṇāladijādhipativhayano, sutasomavaruttamasavhayanoti.

And then Sumukha, and the great, excellent goose; and the other excellent one, Sudhābhojanika; the one named Kuṇāla, lord of birds; and the one named the most excellent Sutasoma.

22. Mahānipāto

22. The Great Division

538. Mūgapakkhajātakaṃ (1)

538. The Mūgapakkha Jātaka (1)

1.

1.

‘‘Mā [Pg.149] paṇḍiccayaṃ vibhāvaya, bālamato bhava sabbapāṇinaṃ;

Sabbo taṃ jano ocināyatu, evaṃ tava attho bhavissati’’.

“Do not display your wisdom, but be considered a fool by all beings. Let all people look down upon you; thus will your purpose be achieved.”

2.

2.

‘‘Karomi te taṃ vacanaṃ, yaṃ maṃ bhaṇasi devate;

Atthakāmāsi me amma, hitakāmāsi devate’’.

“I shall do that word of yours which you speak to me, O deity. You desire my welfare, mother; you desire my benefit, O deity.”

3.

3.

‘‘Kiṃ nu santaramānova, kāsuṃ khaṇasi sārathi;

Puṭṭho me samma akkhāhi, kiṃ kāsuyā karissasi’’.

“Why indeed, hurrying so, do you dig a pit, O charioteer? Being asked, friend, tell me: what will you do with the pit?”

4.

4.

‘‘Rañño mūgo ca pakkho ca, putto jāto acetaso;

Somhi raññā samajjhiṭṭho, puttaṃ me nikhaṇaṃ vane’’.

“The king’s son was born mute and crippled, without consciousness. I have been instructed by the king: ‘Bury my son in the forest.’”

5.

5.

‘‘Na badhiro na mūgosmi, na pakkho na ca vīkalo ;

Adhammaṃ sārathi kayirā, maṃ ce tvaṃ nikhaṇaṃ vane’’.

“I am not deaf, nor am I mute; I am not crippled, nor am I deformed. You would be doing an unrighteous act, charioteer, if you were to bury me in the forest.”

6.

6.

‘‘Ūrū bāhuṃ ca me passa, bhāsitañca suṇohi me;

Adhammaṃ sārathi kayirā, maṃ ce tvaṃ nikhaṇaṃ vane’’.

“Behold my thighs and arms, and listen to my speech. You would be doing an unrighteous act, charioteer, if you were to bury me in the forest.”

7.

7.

‘‘Devatā nusi gandhabbo, adu sakko purindado;

Ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ mayaṃ’’.

“Are you a deity, a gandhabba, or Sakka, the giver in former times? Who are you, or whose son are you? How may we know you?”

8.

8.

‘‘Namhi devo na gandhabbo, nāpi sakko purindado;

Kāsirañño ahaṃ putto, yaṃ kāsuyā nikhaññasi.

“I am not a deva, nor a gandhabba, nor Sakka, the giver in former times. I am the son of the king of Kāsi, whom you are about to bury in this pit.”

9.

9.

‘‘Tassa rañño ahaṃ putto, yaṃ tvaṃ sammūpajīvasi ;

Adhammaṃ sārathi kayirā, maṃ ce tvaṃ nikhaṇaṃ vane.

“I am the son of that king whom you serve. You would be doing an unrighteous act, charioteer, if you were to bury me in the forest.”

10.

10.

‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;

Na tassa sākhaṃ bhañjeyya, mittadubbho hi pāpako.

“Of the tree in whose shade one might sit or lie, one should not break a branch; for one who betrays a friend is truly wicked.”

11.

11.

‘‘Yathā [Pg.150] rukkho tathā rājā, yathā sākhā tathā ahaṃ;

Yathā chāyūpago poso, evaṃ tvamasi sārathi;

Adhammaṃ sārathi kayirā, maṃ ce tvaṃ nikhaṇaṃ vane.

“As the tree, so is the king; as the branch, so am I. As the man who comes for shade, so are you, O charioteer. You would be doing an unrighteous act, charioteer, if you were to bury me in the forest.”

12.

12.

‘‘Pahūtabhakkho bhavati, vippavuṭṭho sakaṃ gharā;

Bahū naṃ upajīvanti, yo mittānaṃ na dubbhati.

“He has abundant food, even when away from his own home; many depend on him—he who does not betray his friends.”

13.

13.

‘‘Yaṃ yaṃ janapadaṃ yāti, nigame rājadhāniyo;

Sabbattha pūjito hoti, yo mittānaṃ na dubbhati.

“Whatever country he goes to, whatever towns or royal cities, he is honored everywhere—he who does not betray his friends.”

14.

14.

‘‘Nāssa corā pasāhanti, nātimaññanti khattiyā ;

Sabbe amitte tarati, yo mittānaṃ na dubbhati.

“Thieves do not overpower him, nobles do not despise him; he overcomes all enemies—he who does not betray his friends.”

15.

15.

‘‘Akkuddho sagharaṃ eti, sabhāyaṃ paṭinandito;

Ñātīnaṃ uttamo hoti, yo mittānaṃ na dubbhati.

“He returns to his home unangered, he is welcomed in the assembly; he becomes the foremost among his kin—he who does not betray his friends.”

16.

16.

‘‘Sakkatvā sakkato hoti, garu hoti sagāravo ;

Vaṇṇakittibhato hoti, yo mittānaṃ na dubbhati.

“By honoring, he is honored; by being respectful, he is shown respect; he is a bearer of praise and fame—he who does not betray his friends.”

17.

17.

‘‘Pūjako labhate pūjaṃ, vandako paṭivandanaṃ;

Yaso kittiñca pappoti, yo mittānaṃ na dubbhati.

“The respectful receives respect, the venerator receives veneration in return; he attains fame and renown—he who does not betray his friends.”

18.

18.

‘‘Aggi yathā pajjalati, devatāva virocati;

Siriyā ajahito hoti, yo mittānaṃ na dubbhati.

“He blazes like a fire, he shines like a deity; he is not forsaken by fortune—he who does not betray his friends.”

19.

19.

‘‘Gāvo tassa pajāyanti, khette vuttaṃ virūhati;

Vuttānaṃ phalamasnāti, yo mittānaṃ na dubbhati.

“His cattle are fruitful, what is sown in his field thrives; he enjoys the fruit of what is sown—he who does not betray his friends.”

20.

20.

‘‘Darito pabbatāto vā, rukkhato patito naro;

Cuto patiṭṭhaṃ labhati, yo mittānaṃ na dubbhati.

“A man fallen from a cliff, a mountain, or a tree, having slipped, finds a foothold—he who does not betray his friends.”

21.

21.

‘‘Virūḷhamūlasantānaṃ, nigrodhamiva māluto;

Amittā nappasāhanti, yo mittānaṃ na dubbhati’’.

“Enemies do not overpower him, just as the wind does not overpower a banyan tree with its well-established network of roots—he who does not betray his friends.”

22.

22.

‘‘Ehi taṃ paṭinessāmi, rājaputta sakaṃ gharaṃ;

Rajjaṃ kārehi bhaddante, kiṃ araññe karissasi’’.

“Come, prince, I will take you back to your own home. Rule the kingdom, good sir. What will you do in the forest?”

23.

23.

‘‘Alaṃ [Pg.151] me tena rajjena, ñātakehi dhanena vā;

Yaṃ me adhammacariyāya, rajjaṃ labbhetha sārathi’’.

“I have no need of that kingdom, O charioteer, nor of relatives or wealth—a kingdom that would be gained by me through unrighteous conduct.”

24.

24.

‘‘Puṇṇapattaṃ maṃ lābhehi, rājaputta ito gato;

Pitā mātā ca me dajjuṃ, rājaputta tayī gate.

“O prince, when you have returned from here, ensure that I receive a full bowl. Your father and mother would give it to me, O prince, upon your return.”

25.

25.

‘‘Orodhā ca kumārā ca, vesiyānā ca brāhmaṇā;

Tepi attamanā dajjuṃ, rājaputta tayī gate.

“The ladies of the court and the princes, the merchants and the brahmins—they too, with delighted minds, would give, O prince, upon your return.”

26.

26.

‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Tepi attamanā dajjuṃ, rājaputta tayī gate.

“The elephant-riders, the commanders, the charioteers, and the foot-soldiers—they too, with delighted minds, would give, O prince, upon your return.”

27.

27.

‘‘Bahudhaññā jānapadā, negamā ca samāgatā;

Upāyanāni me dajjuṃ, rājaputta tayī gate’’.

“The country-dwellers, rich in grain, and the townsfolk, having gathered together, would give me gifts, O prince, upon your return.”

28.

28.

‘‘Pitu mātu cahaṃ catto, raṭṭhassa nigamassa ca;

Atho sabbakumārānaṃ, natthi mayhaṃ sakaṃ gharaṃ.

“I am cast off by my father and mother, by the country and the town, and also by all the princes. I have no home of my own.”

29.

29.

‘‘Anuññāto ahaṃ matyā, sañcatto pitarā mahaṃ;

Ekoraññe pabbajito, na kāme abhipatthaye.

“I have been given leave by my mother, I have been fully cast off by my father. I have gone forth to the forest alone; I do not long for sensual pleasures.”

30.

30.

‘‘Api ataramānānaṃ, phalāsāva samijjhati;

Vipakkabrahmacariyosmi, evaṃ jānāhi sārathi.

“Indeed, for those who are not hasty, the hope for the fruit is fulfilled. My holy life has ripened; know this, O charioteer.”

31.

31.

‘‘Api ataramānānaṃ, sammadattho vipaccati;

Vipakkabrahmacariyosmi, nikkhanto akutobhayo’’.

“Indeed, for those who are not hasty, the right purpose ripens. My holy life has ripened; I have gone forth, fearless from any quarter.”

32.

32.

‘‘Evaṃ vaggukatho santo, visaṭṭhavacano casi ;

Kasmā pitu ca mātucca, santike na bhaṇī tadā’’.

“Being one of such pleasant and articulate speech, why did you not speak then in the presence of your father and mother?”

33.

33.

‘‘Nāhaṃ asandhitā pakkho, na badhiro asotatā;

Nāhaṃ ajivhatā mūgo, mā maṃ mūgamadhārayi.

“I am not crippled from having no joints, nor deaf from having no hearing; I am not mute from having no tongue. Do not consider me mute.”

34.

34.

‘‘Purimaṃ sarāmahaṃ jātiṃ, yattha rajjamakārayiṃ;

Kārayitvā tahiṃ rajjaṃ, pāpatthaṃ nirayaṃ bhusaṃ.

“I remember a former life, where I exercised kingship. Having exercised kingship there, I reached a terrible hell.”

35.

35.

‘‘Vīsatiñceva [Pg.152] vassāni, tahiṃ rajjamakārayiṃ;

Asītivassasahassāni, nirayamhi apaccisaṃ.

“For twenty years I exercised kingship there; for eighty thousand years I was tormented in hell.”

36.

36.

‘‘Tassa rajjassahaṃ bhīto, mā maṃ rajjābhisecayuṃ ;

Tasmā pitu ca mātucca, santike na bhaṇiṃ tadā.

“I was afraid of that kingship, lest they should anoint me to rule. Therefore, I did not speak then in the presence of my father and mother.”

37.

37.

‘‘Ucchaṅge maṃ nisādetvā, pitā atthānusāsati;

Ekaṃ hanatha bandhatha, ekaṃ khārāpatacchikaṃ ;

Ekaṃ sūlasmiṃ uppetha, iccassa manusāsati.

“Having seated me on his lap, my father instructed me in the affairs of the state: ‘Strike one, bind one, flay one with caustic; impale one on a stake,’ thus he instructed regarding its welfare.”

38.

38.

‘‘Tāyāhaṃ pharusaṃ sutvā, vācāyo samudīritā;

Amūgo mūgavaṇṇena, apakkho pakkhasammato;

Sake muttakarīsasmiṃ, acchāhaṃ samparipluto.

“Hearing those harsh words uttered, though not mute, I assumed the appearance of a mute; though not lame, I was considered lame. I lay utterly immersed in my own urine and feces.”

39.

39.

‘‘Kasirañca parittañca, tañca dukkhena saṃyutaṃ;

Komaṃ jīvitamāgamma, veraṃ kayirātha kenaci.

“Life is wretched and brief, and it is conjoined with suffering. Having come to such a life, how could one foster enmity toward anyone?”

40.

40.

‘‘Paññāya ca alābhena, dhammassa ca adassanā;

Komaṃ jīvitamāgamma, veraṃ kayirātha kenaci.

“Through not obtaining wisdom and not seeing the Dhamma, having come to such a life, how could one foster enmity toward anyone?”

41.

41.

‘‘Api ataramānānaṃ, phalāsāva samijjhati;

Vipakkabrahmacariyosmi, evaṃ jānāhi sārathi.

“Indeed, even for those who do not hasten, the desired fruit is achieved. My holy life has ripened; know this, O charioteer.”

42.

42.

‘‘Api ataramānānaṃ, sammadattho vipaccati;

Vipakkabrahmacariyosmi, nikkhanto akutobhayo’’.

“Indeed, even for those who do not hasten, the true goal ripens. My holy life has ripened; I have gone forth, fearless from any quarter.”

43.

43.

‘‘Ahampi pabbajissāmi, rājaputta tavantike;

Avhāyassu maṃ bhaddante, pabbajjā mama ruccati’’.

“I too shall go forth in your presence, O prince. Invite me, good sir; the going forth is pleasing to me.”

44.

44.

‘‘Rathaṃ niyyādayitvāna, anaṇo ehi sārathi;

Anaṇassa hi pabbajjā, etaṃ isīhi vaṇṇitaṃ’’.

“Having returned the chariot, come without debt, O charioteer. For the going forth of one without debt—this is praised by the sages.”

45.

45.

‘‘Yadeva tyāhaṃ vacanaṃ, akaraṃ bhaddamatthu te;

Tadeva me tvaṃ vacanaṃ, yācito kattumarahasi.

“May it be well with you. Just as I have acted upon your word, so too should you, being asked, now act upon mine.”

46.

46.

‘‘Idheva [Pg.153] tāva acchassu, yāva rājānamānaye;

Appeva te pitā disvā, patīto sumano siyā’’.

“Stay right here for a while, until I bring the king. It may be that your father, upon seeing you, will be pleased and joyful.”

47.

47.

‘‘Karomi tetaṃ vacanaṃ, yaṃ maṃ bhaṇasi sārathi;

Ahampi daṭṭhukāmosmi, pitaraṃ me idhāgataṃ.

“I shall do that word of yours which you speak to me, O charioteer. I too wish to see my father when he has come here.”

48.

48.

‘‘Ehi samma nivattassu, kusalaṃ vajjāsi ñātinaṃ;

Mātaraṃ pitaraṃ mayhaṃ, vutto vajjāsi vandanaṃ’’.

“Come, friend, turn back, and report my well-being to my kinsmen. To my mother and father, convey the homage I bid you.”

49.

49.

Tassa pāde gahetvāna, katvā ca naṃ padakkhiṇaṃ;

Sārathi rathamāruyha, rājadvāraṃ upāgami.

Having taken hold of his feet and circumambulated him to the right, the charioteer mounted the chariot and approached the king’s gate.

50.

50.

‘‘Suññaṃ mātā rathaṃ disvā, ekaṃ sārathimāgataṃ;

Assupuṇṇehi nettehi, rodantī naṃ udikkhati.

His mother, seeing the empty chariot and the charioteer having come alone, weeping, with eyes full of tears, looked up at him.

51.

51.

‘‘Ayaṃ so sārathi eti, nihantvā mama atrajaṃ;

Nihato nūna me putto, pathabyā bhūmivaḍḍhano.

“This charioteer comes, having killed my own son. Surely my son, an augmenter of the earth, is slain upon the ground.”

52.

52.

‘‘Amittā nūna nandanti, patītā nūna verino;

Āgataṃ sārathiṃ disvā, nihantvā mama atrajaṃ.

“Surely my enemies rejoice, surely my foes are delighted, seeing the charioteer come, having killed my own son.”

53.

53.

‘‘Suññaṃ mātā rathaṃ disvā, ekaṃ sārathimāgataṃ;

Assupuṇṇehi nettehi, rodantī paripucchi naṃ.

His mother, seeing the empty chariot and the charioteer having come alone, weeping, with eyes full of tears, questioned him.

54.

54.

‘‘Kinnu mūgo kiṃ nu pakkho, kinnu so vilapī tadā;

Nihaññamāno bhūmiyā, taṃ me akkhāhi sārathi.

“Was he mute? Was he lame? Why then did he lament as he was being struck down upon the earth? Tell me that, O charioteer.”

55.

55.

‘‘Kathaṃ hatthehi pādehi, mūgapakkho vivajjayi;

Nihaññamāno bhūmiyā, taṃ me akkhāhi pucchito’’.

“How did the mute and lame one resist with his hands and feet as he was being struck down upon the earth? Being asked, tell me this.”

56.

56.

‘‘Akkheyyaṃ te ahaṃ ayye, dajjāsi abhayaṃ mama;

Yaṃ me sutaṃ vā diṭṭhaṃ vā, rājaputtassa santike’’.

“I would tell you, noble lady, if you would grant me safety, what I have heard or seen in the presence of the prince.”

57.

57.

‘‘Abhayaṃ samma te dammi, abhīto bhaṇa sārathi;

Yaṃ te sutaṃ vā diṭṭhaṃ vā, rājaputtassa santike’’.

“I grant you safety, friend; speak without fear, O charioteer, whatever you have heard or seen in the presence of the prince.”

58.

58.

‘‘Na so mūgo na so pakkho, visaṭṭhavacano ca so;

Rajjassa kira so bhīto, akarā ālaye bahū.

“He is not mute, nor is he lame, and he is articulate in speech. It is said he was afraid of kingship and so made many pretenses.”

59.

59.

‘‘Purimaṃ [Pg.154] sarati so jātiṃ, yattha rajjamakārayi;

Kārayitvā tahiṃ rajjaṃ, pāpattha nirayaṃ bhusaṃ.

“He remembers his former birth, where he exercised kingship; having exercised kingship there, he reached a terrible hell.”

60.

60.

‘‘Vīsatiñceva vassāni, tahiṃ rajjamakārayi;

Asītivassasahassāni, nirayamhi apacci so.

“For twenty years he exercised kingship there; for eighty thousand years he was tormented in hell.”

61.

61.

‘‘Tassa rajjassa so bhīto, mā maṃ rajjābhisecayuṃ;

Tasmā pitu ca mātucca, santike na bhaṇī tadā.

“Fearing that kingship, lest they should anoint him king, he therefore did not speak then in the presence of his father and mother.”

62.

62.

‘‘Aṅgapaccaṅgasampanno, ārohapariṇāhavā;

Visaṭṭhavacano pañño, magge saggassa tiṭṭhati.

“Endowed with major and minor limbs, of fine stature and girth, articulate in speech and wise, he stands on the path to heaven.”

63.

63.

‘‘Sace tvaṃ daṭṭhukāmāsi, rājaputtaṃ tavatrajaṃ;

Ehi taṃ pāpayissāmi, yattha sammati temiyo’’.

“If you wish to see the prince, your own son, come, I will lead you to where Temiya dwells.”

64.

64.

‘‘Yojayantu rathe asse, kacchaṃ nāgāna bandhatha;

Udīrayantu saṅkhapaṇavā, vādantu ekapokkharā.

“Let them yoke the horses to the chariots, bind the girths on the elephants. Let the conches and drums be sounded, let the single-faced drums be played.”

65.

65.

‘‘Vādantu bherī sannaddhā, vaggū vādantu dundubhī;

Negamā ca maṃ anventu, gacchaṃ puttanivedako.

“Let the braced war drums be played, let the melodious kettledrums sound. Let the townsfolk follow me; I go to announce my son.”

66.

66.

‘‘Orodhā ca kumārā ca, vesiyānā ca brāhmaṇā;

Khippaṃ yānāni yojentu, gacchaṃ puttanivedako.

“Let the ladies of the court and the princes, the merchants and the brahmins, quickly yoke their vehicles; I go to announce my son.”

67.

67.

‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Khippaṃ yānāni yojentu, gacchaṃ puttanivedako.

“Let the elephant-riders, the commanders, the charioteers, and the foot-soldiers quickly yoke their vehicles; I go to announce my son.”

68.

68.

‘‘Samāgatā jānapadā, negamā ca samāgatā;

Khippaṃ yānāni yojentu, gacchaṃ puttanivedako’’.

“Let the assembled country-folk and the gathered townsfolk quickly yoke their vehicles; I go to announce my son.”

69.

69.

‘‘Asse ca sārathī yutte, sindhave sīghavāhane;

Rājadvāraṃ upāgacchuṃ, yuttā deva ime hayā’’.

The charioteers, having yoked the swift Sindh steeds, approached the royal gate, saying: ‘Your Majesty, these horses are yoked.’”

70.

70.

‘‘Thūlā javena hāyanti, kisā hāyanti thāmunā;

Kise thūle vivajjetvā, saṃsaṭṭhā yojitā hayā’’.

“The stout ones fall behind in speed, the lean ones fall behind in strength; avoiding the lean and the stout, well-matched horses have been yoked.”

71.

71.

‘‘Tato [Pg.155] rājā taramāno, yuttamāruyha sandanaṃ;

Itthāgāraṃ ajjhabhāsi, sabbāva anuyātha maṃ.

Then the king, hastening, mounted the yoked chariot and addressed the women's quarters: ‘All of you, follow me!’

72.

72.

‘‘Vālabījanimuṇhīsaṃ, khaggaṃ chattañca paṇḍaraṃ;

Upādhi rathamāruyha, suvaṇṇehi alaṅkatā.

Taking the yak-tail fan, the turban, the sword, and the white parasol, the retinue, adorned with gold, mounted the chariots.

73.

73.

‘‘Tato sa rājā pāyāsi, purakkhatvāna sārathiṃ;

Khippameva upāgacchi, yattha sammati temiyo.

Then that king set out, with the charioteer leading the way. He very quickly approached the place where Temiya was dwelling.

74.

74.

‘‘Tañca disvāna āyantaṃ, jalantamiva tejasā;

Khattasaṅghaparibyūḷhaṃ, temiyo etadabravi’’.

Seeing him coming, blazing as if with splendor, surrounded by an assembly of warriors, Temiya spoke these words:

75.

75.

‘‘Kacci nu tāta kusalaṃ, kacci tāta anāmayaṃ;

Sabbā ca rājakaññāyo, arogā mayha mātaro’’.

“Is all well with you, father? Are you free from illness, father? And are all the royal ladies, my mothers, free from disease?”

76.

76.

‘‘Kusalañceva me putta, atho putta anāmayaṃ;

Sabbā ca rājakaññāyo, arogā tuyha mātaro’’.

“All is well with me, my son, and I am also free from illness. And all the royal ladies, your mothers, are without disease.”

77.

77.

‘‘Kacci amajjapo tāta, kacci te suramappiyaṃ;

Kacci sacce ca dhamme ca, dāne te ramate mano’’.

Father, I trust you do not drink intoxicants? I trust that liquor is not dear to you? Does your mind delight in truth, in righteousness, and in giving?

78.

78.

‘‘Amajjapo ahaṃ putta, atho me suramappiyaṃ;

Atho sacce ca dhamme ca, dāne me ramate mano’’.

I do not drink intoxicants, my son, and liquor is not dear to me; and my mind delights in truth, in righteousness, and in giving.

79.

79.

‘‘Kacci arogaṃ yoggaṃ te, kacci vahati vāhanaṃ;

Kacci te byādhayo natthi, sarīrassupatāpanā’’.

I trust your yoked vehicle is sound, and that your conveyance functions well? I trust you have no illnesses that afflict the body?

80.

80.

‘‘Atho arogaṃ yoggaṃ me, atho vahati vāhanaṃ;

Atho me byādhayo natthi, sarīrassupatāpanā’’.

And my yoked vehicle is sound, and my conveyance functions well; and I have no illnesses that afflict the body.

81.

81.

‘‘Kacci antā ca te phītā, majjhe ca bahalā tava;

Koṭṭhāgārañca kosañca, kacci te paṭisanthataṃ’’.

I trust your borderlands are prosperous, and your central regions are populous? I trust your granaries and treasury are well-provided for?

82.

82.

‘‘Atho antā ca me phītā, majjhe ca bahalā mama;

Koṭṭhāgārañca kosañca, sabbaṃ me paṭisanthataṃ’’.

And my borderlands are prosperous, and my central regions are populous; my granaries and treasury, all are well-provided for.

83.

83.

‘‘Svāgataṃ [Pg.156] te mahārāja, atho te adurāgataṃ;

Patiṭṭhapentu pallaṅkaṃ, yattha rājā nisakkati’’.

Welcome to you, great king, and your arrival is most fortunate. Let them prepare a seat where the king may sit.

84.

84.

‘‘Idheva te nisīdassu, niyate paṇṇasanthare;

Etto udakamādāya, pāde pakkhālayassu te’’.

Pray, sit here, great king, upon this prepared spread of leaves. Taking water from here, please wash your feet.

85.

85.

‘‘Idampi paṇṇakaṃ mayhaṃ, randhaṃ rāja aloṇakaṃ;

Paribhuñja mahārāja, pāhuno mesidhāgato’’.

Here is my leaf-vegetable, O king, cooked and without salt. Partake of it, great king; you who have come here are my guest.

86.

86.

‘‘Na cāhaṃ paṇṇaṃ bhuñjāmi, na hetaṃ mayha bhojanaṃ;

Sālīnaṃ odanaṃ bhuñje, suciṃ maṃsūpasecanaṃ’’.

I do not eat leaves, for that is not my food. I eat the rice of fine Sāli grain, pure and with a meat sauce.

87.

87.

‘‘Accherakaṃ maṃ paṭibhāti, ekakampi rahogataṃ;

Edisaṃ bhuñjamānānaṃ, kena vaṇṇo pasīdati’’.

It seems amazing to me, regarding you who live alone in seclusion and sustain yourself on such food. By what means does your complexion shine so brightly?

88.

88.

‘‘Eko rāja nipajjāmi, niyate paṇṇasanthare;

Tāya me ekaseyyāya, rāja vaṇṇo pasīdati.

Alone, O king, I lie down on a prepared spread of leaves; because of this solitary sleeping, O king, my complexion is bright.

89.

89.

‘‘Na ca nettiṃsabandhā me, rājarakkhā upaṭṭhitā;

Tāya me sukhaseyyāya, rāja vaṇṇo pasīdati.

No sword-bearing royal guards are in attendance on me; because of this peaceful sleep, O king, my complexion is bright.

90.

90.

‘‘Atītaṃ nānusocāmi, nappajappāmināgataṃ ;

I do not grieve for the past, nor do I yearn for the future.

Paccuppannena yāpemi, tena vaṇṇo pasīdati.

I sustain myself with what is present; for that reason, my complexion is bright.

91.

91.

‘‘Anāgatappajappāya, atītassānusocanā;

Etena bālā sussanti, naḷova harito luto’’.

Through yearning for the future and grieving for the past, by this, fools wither away, like a green reed that has been cut.

92.

92.

‘‘Hatthānīkaṃ rathānīkaṃ, asse pattī ca vammino;

Nivesanāni rammāni, ahaṃ putta dadāmi te.

Corps of elephants, corps of chariots, horses, and armored foot-soldiers; delightful dwellings—these I give to you, my son.

93.

93.

‘‘Itthāgārampi te dammi, sabbālaṅkārabhūsitaṃ;

Tā putta paṭipajjassu, tvaṃ no rājā bhavissasi.

I give you a harem as well, adorned with every ornament. Beget sons by them, my son, and you shall be our king.

94.

94.

‘‘Kusalā naccagītassa, sikkhitā cāturitthiyo ;

Kāme taṃ ramayissanti, kiṃ araññe karissasi.

Women skilled in dance and song, trained in graceful arts, will delight you with sensual pleasures. What will you do in the forest?

95.

95.

‘‘Paṭirājūhi [Pg.157] te kaññā, ānayissaṃ alaṅkatā;

Tāsu putte janetvāna, atha pacchā pabbajissasi.

From other kings I shall have adorned maidens brought for you. Having begotten sons by them, then afterwards you may go forth into homelessness.

96.

96.

‘‘Yuvā ca daharo cāsi, paṭhamuppattiko susu;

Rajjaṃ kārehi bhaddante, kiṃ araññe karissasi’’.

You are young and a tender youth, in the very first stage of life. Rule the kingdom, I pray you. What will you do in the forest?

97.

97.

‘‘Yuvā care brahmacariyaṃ, brahmacārī yuvā siyā;

Daharassa hi pabbajjā, etaṃ isīhi vaṇṇitaṃ.

A young man should live the holy life; one who lives the holy life should be young. For the going-forth of a youth—this is what is praised by the seers.

98.

98.

‘‘Yuvā care brahmacariyaṃ, brahmacārī yuvā siyā;

Brahmacariyaṃ carissāmi, nāhaṃ rajjena matthiko.

A young man should live the holy life; one who lives the holy life should be young. I shall live the holy life; I have no need for the kingdom.

99.

99.

‘‘Passāmi vohaṃ daharaṃ, amma tāta vadantaraṃ ;

Kicchāladdhaṃ piyaṃ puttaṃ, appatvāva jaraṃ mataṃ.

I see a young child, just able to say 'mother' and 'father'—a beloved son, obtained with difficulty—dead before reaching old age.

100.

100.

‘‘Passāmi vohaṃ dahariṃ, kumāriṃ cārudassaniṃ;

Navavaṃsakaḷīraṃva, paluggaṃ jīvitakkhayaṃ.

I see a young maiden, a girl lovely to behold, snapped off like a tender bamboo shoot, her life exhausted.

101.

101.

‘‘Daharāpi hi miyyanti, narā ca atha nāriyo;

Tattha ko vissase poso, daharomhīti jīvite.

For the young die indeed, both men and women. In that case, what person can be confident in life, thinking, 'I am young'?

102.

102.

‘‘Yassa ratyā vivasāne, āyu appataraṃ siyā;

Appodakeva macchānaṃ, kiṃ nu komārakaṃ tahiṃ.

With the passing of each day and night, one's lifespan grows shorter. Like the lives of fish in a small puddle of water, what significance, then, does youthfulness have?

103.

103.

‘‘Niccamabbhāhato loko, niccañca parivārito;

Amoghāsu vajantīsu, kiṃ maṃ rajjebhisiñcasi’’.

The world is constantly afflicted, constantly surrounded. While the nights pass unfailingly, why do you anoint me for the kingdom?

104.

104.

‘‘Kena mabbhāhato loko, kena ca parivārito;

Kāyo amoghā gacchanti, taṃ me akkhāhi pucchito’’.

By what is the world afflicted? And by what is it surrounded? What are the unfailing things that pass away? Being asked, please explain this to me.

105.

105.

‘‘Maccunābbhāhato loko, jarāya parivārito;

Ratyo amoghā gacchanti, evaṃ jānāhi khattiya.

The world is afflicted by death, surrounded by old age. The nights pass unfailingly; know this, O khattiya.

106.

106.

‘‘Yathāpi tante vitate, yaṃ yadevūpaviyyati ;

Appakaṃ hoti vetabbaṃ, evaṃ maccāna jīvitaṃ.

Just as on a stretched loom, with each thread that is woven, little remains to be woven; even so is the life of mortals.

107.

107.

‘‘Yathā [Pg.158] vārivaho pūro, gacchaṃ nupanivattati ;

Evamāyu manussānaṃ, gacchaṃ nupanivattati.

Just as a river, full and flowing, does not turn back, so the life of human beings, flowing onward, does not return.

108.

108.

‘‘Yathā vārivaho pūro, vahe rukkhepakūlaje;

Evaṃ jarāmaraṇena, vuyhante sabbapāṇino’’.

Just as a river in full flood might carry away the trees on its banks, so are all living beings swept away by old age and death.

109.

109.

‘‘Hatthānīkaṃ rathānīkaṃ, asse pattī ca vammino;

Nivesanāni rammāni, ahaṃ putta dadāmi te.

Corps of elephants, corps of chariots, horses, and armored foot-soldiers; delightful dwellings—these I give to you, my son.

110.

110.

‘‘Itthāgārampi te dammi, sabbālaṅkārabhūsitaṃ;

Tā putta paṭipajjassu, tvaṃ no rājā bhavissasi.

I give you a harem as well, adorned with every ornament. Beget sons by them, my son, and you shall be our king.

111.

111.

‘‘Kusalā naccagītassa, sikkhitā cāturitthiyo;

Kāme taṃ ramayissanti, kiṃ araññe karissasi.

Women skilled in dance and song, trained in graceful arts, will delight you with sensual pleasures. What will you do in the forest?

112.

112.

‘‘Paṭirājūhi te kaññā, ānayissaṃ alaṅkatā;

Tāsu putte janetvāna, atha pacchā pabbajissasi.

From other kings I shall have adorned maidens brought for you. Having begotten sons by them, then afterwards you may go forth into homelessness.

113.

113.

‘‘Yuvā ca daharo cāsi, paṭhamuppattiko susu;

Rajjaṃ kārehi bhaddante, kiṃ araññe karissasi.

You are young and a tender youth, in the very first stage of life. Rule the kingdom, I pray you. What will you do in the forest?

114.

114.

‘‘Koṭṭhāgārañca kosañca, vāhanāni balāni ca;

Nivesanāni rammāni, ahaṃ putta dadāmi te.

Granaries and treasury, vehicles and armies, and delightful dwellings—these I give to you, my son.

115.

115.

‘‘Gomaṇḍalaparibyūḷho, dāsisaṅghapurakkhato;

Rajjaṃ kārehi bhaddante, kiṃ araññe karissasi’’.

Surrounded by herds of cattle, attended by a host of female servants, rule the kingdom, I pray you. What will you do in the forest?

116.

116.

‘‘Kiṃ dhanena yaṃ khīyetha, kiṃ bhariyāya marissati;

Kiṃ yobbanena jiṇṇena, yaṃ jarāyābhibhuyyati.

What use is wealth that is subject to destruction? What use is a wife who will die? What use is worn-out youth that is overcome by old age?

117.

117.

‘‘Tattha kā nandi kā khiḍḍā, kā rati kā dhanesanā;

Kiṃ me puttehi dārehi, rāja muttosmi bandhanā.

In such a state, what joy is there, what play? What delight, what seeking of wealth? What are sons and wives to me? O king, I am released from bondage.

118.

118.

‘‘Yohaṃ evaṃ pajānāmi, maccu me nappamajjati;

Antakenādhipannassa, kā ratī kā dhanesanā.

I who understand thus, know that Death does not neglect me. For one overcome by the End-maker, what delight is there, what seeking of wealth?

119.

119.

‘‘Phalānamiva [Pg.159] pakkānaṃ, niccaṃ patanato bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

Just as for ripe fruits there is the constant fear of falling, so for mortals who are born there is the constant fear of death.

120.

120.

‘‘Sāyameke na dissanti, pāto diṭṭhā bahū janā;

Pāto eke na dissanti, sāyaṃ diṭṭhā bahū janā.

Of the many people seen in the morning, some are not seen by evening; of the many people seen in the evening, some are not seen by morning.

121.

121.

‘‘Ajjeva kiccaṃ ātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅkaraṃ tena, mahāsenena maccunā.

Today itself the effort must be made; who knows if death will come tomorrow? For we have no agreement with that Death and its great army.

122.

122.

‘‘Corā dhanassa patthenti, rājamuttosmi bandhanā;

Ehi rāja nivattassu, nāhaṃ rajjena matthiko’’ti.

Thieves long for wealth; O king, I am freed from bondage. Come, O king, turn back. I have no need of the kingdom.

Mūgapakkhajātakaṃ paṭhamaṃ.

The Mūgapakkha Jātaka, the first.

539. Mahājanakajātakaṃ (2)

539. The Mahājanaka Jātaka (2)

123.

123.

‘‘Koyaṃ majjhe samuddasmiṃ, apassaṃ tīramāyuhe;

Kaṃ tvaṃ atthavasaṃ ñatvā, evaṃ vāyamase bhusaṃ’’.

“Who is this in the midst of the ocean, who strives though seeing no shore? Knowing what purpose, do you exert yourself so intensely?”

124.

124.

‘‘Nisamma vattaṃ lokassa, vāyāmassa ca devate;

Tasmā majjhe samuddasmiṃ, apassaṃ tīramāyuhe’’.

“Having considered the way of the world and the fruit of exertion, O deity, therefore I strive in the midst of the ocean, though I do not see the shore.”

125.

125.

‘‘Gambhīre appameyyasmiṃ, tīraṃ yassa na dissati;

Mogho te purisavāyāmo, appatvāva marissasi’’.

“In the deep, immeasurable ocean, whose shore is not seen, your human striving is in vain; you will die without reaching it.”

126.

126.

‘‘Anaṇo ñātinaṃ hoti, devānaṃ pitunañca so;

Karaṃ purisakiccāni, na ca pacchānutappati’’.

“He who performs a man's duties becomes free from debt to his kinsmen, to the gods, and to his ancestors; and he does not regret it afterwards.”

127.

127.

‘‘Apāraṇeyyaṃ yaṃ kammaṃ, aphalaṃ kilamathuddayaṃ;

Tattha ko vāyamenattho, maccu yassābhinippataṃ’’.

“For a task that cannot be accomplished, that is fruitless and brings only weariness, what is the point of striving, for one upon whom death is impending?”

128.

128.

‘‘Apāraṇeyyamaccantaṃ, yo viditvāna devate;

Na rakkhe attano pāṇaṃ, jaññā so yadi hāpaye.

“O deity, one who, knowing something to be utterly impossible, would not protect his own life, should know that he is ensuring his own failure.”

129.

129.

‘‘Adhippāyaphalaṃ eke, asmiṃ lokasmi devate;

Payojayanti kammāni, tāni ijjhanti vā na vā.

“O deity, some in this world undertake actions, their intention being the fruit; these may succeed or they may not.”

130.

130.

‘‘Sandiṭṭhikaṃ [Pg.160] kammaphalaṃ, nanu passasi devate;

Sannā aññe tarāmahaṃ, tañca passāmi santike.

“O deity, do you not see the visible fruit of action? Others have sunk, but I strive to cross; and I see that fruit near at hand.”

131.

131.

‘‘So ahaṃ vāyamissāmi, yathāsatti yathābalaṃ;

“Therefore I will strive according to my capacity and my strength;

Gacchaṃ pāraṃ samuddassa, kassaṃ purisakāriyaṃ’’.

going to the far shore of the ocean, I will perform a man’s duty.”

132.

132.

‘‘Yo tvaṃ evaṃ gate oghe, appameyye mahaṇṇave;

Dhammavāyāmasampanno, kammunā nāvasīdasi;

So tvaṃ tattheva gacchāhi, yattha te nirato mano’’.

“You who, in such a flood, an immeasurable great ocean, endowed with righteous striving, do not sink because of your action; go, then, to that very place where your mind delights.”

133.

133.

‘‘Āsīsetheva puriso, na nibbindeyya paṇḍito;

Passāmi vohaṃ attānaṃ, yathā icchiṃ tathā ahu.

“A person should indeed aspire; a wise person should not despair. I see myself: as I wished, so it has come to be.”

134.

134.

‘‘Āsīsetheva puriso, na nibbindeyya paṇḍito;

Passāmi vohaṃ attānaṃ, udakā thalamubbhataṃ.

“A person should indeed aspire; a wise person should not despair. I see myself lifted from the water onto dry land.”

135.

135.

‘‘Vāyametheva puriso, na nibbindeyya paṇḍito;

Passāmi vohaṃ attānaṃ, yathā icchiṃ tathā ahu.

“A person should indeed strive; a wise person should not despair. I see myself: as I wished, so it has come to be.”

136.

136.

‘‘Vāyametheva puriso, na nibbindeyya paṇḍito;

Passāmi vohaṃ attānaṃ, udakā thalamubbhataṃ.

“A person should indeed strive; a wise person should not despair. I see myself lifted from the water onto dry land.”

137.

137.

‘‘Dukkhūpanītopi naro sapañño, āsaṃ na chindeyya sukhāgamāya;

Bahū hi phassā ahitā hitā ca, avitakkitā maccumupabbajanti.

“Even a wise person, when afflicted by suffering, should not cut off hope for the coming of happiness; for many experiences, both harmful and beneficial, come to mortals unthought of.”

138.

138.

‘‘Acintitampi bhavati, cintitampi vinassati;

Na hi cintāmayā bhogā, itthiyā purisassa vā’’.

“Even the unthought-of comes to be, and the thought-of perishes; for possessions are not made of thought, for a woman or a man.”

139.

139.

‘‘Aporāṇaṃ vata bho rājā, sabbabhummo disampati;

Nājja nacce nisāmeti, na gīte kurute mano.

“Truly, the king, the lord of all the earth, ruler of the land, is not as he was before; today he does not listen to dancing, nor does he set his mind on song.”

140.

140.

‘‘Na mige napi uyyāne, napi haṃse udikkhati;

Mūgova tuṇhimāsīno, na atthamanusāsati’’.

“He does not look at deer, nor at gardens, nor at swans; like a mute he sits in silence, he does not give instruction on what is beneficial.”

141.

141.

‘‘Sukhakāmā [Pg.161] rahosīlā, vadhabandhā upāratā ;

Kassa nu ajja ārāme, daharā vuddhā ca acchare.

“Desiring happiness, delighting in solitude, abstaining from killing and bondage; in whose park today do the young and old dwell?”

142.

142.

‘‘Atikkantavanathā dhīrā, namo tesaṃ mahesinaṃ;

Ye ussukamhi lokamhi, viharanti manussukā.

“The wise have overcome craving, homage to those great seers; who in this world of striving dwell without striving.”

143.

143.

‘‘Te chetvā maccuno jālaṃ, tataṃ māyāvino daḷaṃ;

Chinnālayattā gacchanti, ko tesaṃ gatimāpaye’’.

“Having cut the net of Death, the strong, spread-out snare of the Deceiver, they go forth, their attachments severed. Who can trace their path?”

144.

144.

‘‘Kadāhaṃ mithilaṃ phītaṃ, vibhattaṃ bhāgaso mitaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I, having abandoned flourishing Mithilā, divided and measured into portions, go forth into homelessness? When, oh when, will that be?”

145.

145.

‘‘Kadāhaṃ mithilaṃ phītaṃ, visālaṃ sabbatopabhaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I, having abandoned flourishing Mithilā, vast and resplendent on every side, go forth into homelessness? When, oh when, will that be?”

146.

146.

‘‘Kadāhaṃ mithilaṃ phītaṃ, bahupākāratoraṇaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I, having abandoned flourishing Mithilā, with its many ramparts and archways, go forth into homelessness? When, oh when, will that be?”

147.

147.

‘‘Kadāhaṃ mithilaṃ phītaṃ, daḷhamaṭṭālakoṭṭhakaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I, having abandoned flourishing Mithilā, with its strong watchtowers and gatehouses, go forth into homelessness? When, oh when, will that be?”

148.

148.

‘‘Kadāhaṃ mithilaṃ phītaṃ, suvibhattaṃ mahāpathaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I, having abandoned flourishing Mithilā, with its well-divided great roads, go forth into homelessness? When, oh when, will that be?”

149.

149.

‘‘Kadāhaṃ mithilaṃ phītaṃ, suvibhattantarāpaṇaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I, having abandoned flourishing Mithilā, with its well-divided inner markets, go forth into homelessness? When, oh when, will that be?”

150.

150.

‘‘Kadāhaṃ mithilaṃ phītaṃ, gavassarathapīḷitaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I, having abandoned flourishing Mithilā, thronged with cattle, horses, and chariots, go forth into homelessness? When, oh when, will that be?”

151.

151.

‘‘Kadāhaṃ mithilaṃ phītaṃ, ārāmavanamāliniṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I, having abandoned flourishing Mithilā, adorned with parks and groves, go forth into homelessness? When, oh when, will that be?”

152.

152.

‘‘Kadāhaṃ mithilaṃ phītaṃ, uyyānavanamāliniṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I, having abandoned flourishing Mithilā, adorned with pleasure gardens and groves, go forth into homelessness? When, oh when, will that be?”

153.

153.

‘‘Kadāhaṃ mithilaṃ phītaṃ, pāsādavanamāliniṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon flourishing Mithila, adorned with palaces and groves, and go forth? When, oh when, will that be?”

154.

154.

‘‘Kadāhaṃ [Pg.162] mithilaṃ phītaṃ, tipuraṃ rājabandhuniṃ;

Māpitaṃ somanassena, vedehena yasassinā;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon flourishing Mithila, the triple-gated city, kinswoman to kings, built by the joyful and glorious Videha, and go forth? When, oh when, will that be?”

155.

155.

‘‘Kadāhaṃ vedehe phīte, nicite dhammarakkhite;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the flourishing Videhas, teeming and guarded by Dhamma, and go forth? When, oh when, will that be?”

156.

156.

‘‘Kadāhaṃ vedehe phīte, ajeyye dhammarakkhite;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the flourishing Videhas, invincible and guarded by Dhamma, and go forth? When, oh when, will that be?”

157.

157.

‘‘Kadāhaṃ antepuraṃ rammaṃ, vibhattaṃ bhāgaso mitaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the delightful inner palace, divided into measured portions, and go forth? When, oh when, will that be?”

158.

158.

‘‘Kadāhaṃ antepuraṃ rammaṃ, sudhāmattikalepanaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the delightful inner palace, plastered with fine lime and clay, and go forth? When, oh when, will that be?”

159.

159.

‘‘Kadāhaṃ antepuraṃ rammaṃ, sucigandhaṃ manoramaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the delightful inner palace, fragrant and charming, and go forth? When, oh when, will that be?”

160.

160.

‘‘Kadāhaṃ kūṭāgāre ca, vibhatte bhāgaso mite;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the peaked mansions, divided into measured portions, and go forth? When, oh when, will that be?”

161.

161.

‘‘Kadāhaṃ kūṭāgāre ca, sudhāmattikalepane;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the peaked mansions, plastered with fine lime and clay, and go forth? When, oh when, will that be?”

162.

162.

‘‘Kadāhaṃ kūṭāgāre ca, sucigandhe manorame;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the peaked mansions, fragrant and delightful, and go forth? When, oh when, will that be?”

163.

163.

‘‘Kadāhaṃ kūṭāgāre ca, litte candanaphosite;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the peaked mansions, smeared and sprinkled with sandalwood, and go forth? When, oh when, will that be?”

164.

164.

‘‘Kadāhaṃ soṇṇapallaṅke, gonake cittasanthate;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the golden couches, the fleecy coverlets, and the colorful spreads, and go forth? When, oh when, will that be?”

165.

165.

‘‘Kadāhaṃ maṇipallaṅke, gonake cittasanthate;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the jeweled couches, the fleecy coverlets, and the colorful spreads, and go forth? When, oh when, will that be?”

166.

166.

‘‘Kadāhaṃ [Pg.163] kappāsakoseyyaṃ, khomakoṭumbarāni ca;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon cotton and silk, linen and cloth from fig trees, and go forth? When, oh when, will that be?”

167.

167.

‘‘Kadāhaṃ pokkharaṇī rammā, cakkavākapakūjitā ;

Mandālakehi sañchannā, padumuppalakehi ca;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the delightful lotus ponds, resounding with the calls of ruddy geese, covered with mandārava flowers, lotuses, and water lilies, and go forth? When, oh when, will that be?”

168.

168.

‘‘Kadāhaṃ hatthigumbe ca, sabbālaṅkārabhūsite;

Suvaṇṇakacche mātaṅge, hemakappanavāsase.

“When shall I abandon the elephant herds, adorned with all ornaments, the golden-girt elephants, clad in golden trappings,

169.

169.

‘‘Ārūḷhe gāmaṇīyehi, tomaraṅkusapāṇibhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders with spears and goads in hand, and go forth? When, oh when, will that be?”

170.

170.

‘‘Kadāhaṃ assagumbe ca, sabbālaṅkārabhūsite;

Ājānīyeva jātiyā, sindhave sīghavāhane.

“When shall I abandon the horse herds, adorned with all ornaments, thoroughbreds by birth, swift Sindhava steeds,

171.

171.

‘‘Ārūḷhe gāmaṇīyehi, illiyācāpadhāribhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders bearing swords and bows, and go forth? When, oh when, will that be?”

172.

172.

‘‘Kadāhaṃ rathaseniyo, sannaddhe ussitaddhaje;

Dīpe athopi veyyagghe, sabbālaṅkārabhūsite.

“When shall I abandon the chariot divisions, harnessed, with banners raised high, decked with leopard and tiger skins, adorned with all ornaments,

173.

173.

‘‘Ārūḷhe gāmaṇīyehi, cāpahatthehi vammibhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders with bows in hand and clad in armor, and go forth? When, oh when, will that be?”

174.

174.

‘‘Kadāhaṃ sovaṇṇarathe, sannaddhe ussitaddhaje;

Dīpe athopi veyyagghe, sabbālaṅkārabhūsite.

“When shall I abandon the golden chariots, harnessed, with banners raised high, decked with leopard and tiger skins, adorned with all ornaments,

175.

175.

‘‘Ārūḷhe gāmaṇīyehi, cāpahatthehi vammibhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders with bows in hand and clad in armor, and go forth? When, oh when, will that be?”

176.

176.

‘‘Kadāhaṃ sajjhurathe ca, sannaddhe ussitaddhaje;

Dīpe athopi veyyagghe, sabbālaṅkārabhūsite.

“When shall I abandon the silver chariots, harnessed, with banners raised high, decked with leopard and tiger skins, adorned with all ornaments,

177.

177.

‘‘Ārūḷhe gāmaṇīyehi, cāpahatthehi vammibhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders with bows in hand and clad in armor, and go forth? When, oh when, will that be?”

178.

178.

‘‘Kadāhaṃ [Pg.164] assarathe ca, sannaddhe ussitaddhaje;

Dīpe athopi veyyagghe, sabbālaṅkārabhūsite.

“When shall I abandon the horse chariots, harnessed, with banners raised high, decked with leopard and tiger skins, adorned with all ornaments,

179.

179.

‘‘Ārūḷhe gāmaṇīyehi, cāpahatthehi vammibhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders with bows in hand and clad in armor, and go forth? When, oh when, will that be?”

180.

180.

‘‘Kadāhaṃ oṭṭharathe ca, sannaddhe ussitaddhaje;

Dīpe athopi veyyagghe, sabbālaṅkārabhūsite.

“When shall I abandon the camel chariots, harnessed, with banners raised high, decked with leopard and tiger skins, adorned with all ornaments,

181.

181.

‘‘Ārūḷhe gāmaṇīyehi, cāpahatthehi vammibhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders with bows in hand and clad in armor, and go forth? When, oh when, will that be?”

182.

182.

‘‘Kadāhaṃ goṇarathe ca, sannaddhe ussitaddhaje;

Dīpe athopi veyyagghe, sabbālaṅkārabhūsite.

“When shall I abandon the ox chariots, harnessed, with banners raised high, decked with leopard and tiger skins, adorned with all ornaments,

183.

183.

‘‘Ārūḷhe gāmaṇīyehi, cāpahatthehi vammibhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders with bows in hand and clad in armor, and go forth? When, oh when, will that be?”

184.

184.

‘‘Kadāhaṃ ajarathe ca, sannaddhe ussitaddhaje;

Dīpe athopi veyyagghe, sabbālaṅkārabhūsite.

“When shall I abandon the goat chariots, harnessed, with banners raised high, decked with leopard and tiger skins, adorned with all ornaments,

185.

185.

‘‘Ārūḷhe gāmaṇīyehi, cāpahatthehi vammibhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders with bows in hand and clad in armor, and go forth? When, oh when, will that be?”

186.

186.

‘‘Kadāhaṃ meṇḍarathe ca, sannaddhe ussitaddhaje;

Dīpe athopi veyyagghe, sabbālaṅkārabhūsite.

“When shall I abandon the ram chariots, harnessed, with banners raised high, decked with leopard and tiger skins, adorned with all ornaments,

187.

187.

‘‘Ārūḷhe gāmaṇīyehi, cāpahatthehi vammibhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders with bows in hand and clad in armor, and go forth? When, oh when, will that be?”

188.

188.

‘‘Kadāhaṃ migarathe ca, sannaddhe ussitaddhaje;

Dīpe athopi veyyagghe, sabbālaṅkārabhūsite.

“When shall I abandon the deer chariots, harnessed, with banners raised high, decked with leopard and tiger skins, adorned with all ornaments,

189.

189.

‘‘Ārūḷhe gāmaṇīyehi, cāpahatthehi vammibhi;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

mounted by leaders with bows in hand and clad in armor, and go forth? When, oh when, will that be?”

190.

190.

‘‘Kadāhaṃ hatthārohe ca, sabbālaṅkārabhūsite;

Nīlavammadhare sūre, tomaraṅkusapāṇine ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the elephant riders, adorned with all ornaments, brave, clad in blue armor, with spears and goads in hand, and go forth? When, oh when, will that be?”

191.

191.

‘‘Kadāhaṃ [Pg.165] assārohe ca, sabbālaṅkārabhūsite;

Nīlavammadhare sūre, illiyācāpadhārine ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the horse riders, adorned with all ornaments, brave, clad in blue armor, bearing swords and bows, and go forth? When, oh when, will that be?”

192.

192.

‘‘Kadāhaṃ rathārohe ca, sabbālaṅkārabhūsite;

Nīlavammadhare sūre, cāpahatthe kalāpine ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

“When shall I abandon the chariot riders, adorned with all ornaments, brave, clad in blue armor, with bow in hand and quiver, and go forth? When, oh when, will that be?”

193.

193.

‘‘Kadāhaṃ dhanuggahe ca, sabbālaṅkārabhūsite;

Nīlavammadhare sūre, cāpahatthe kalāpine;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

When will I abandon the archers, adorned with all ornaments, brave, wearing blue armor, with bows in hand and quivers, and go forth into homelessness? When will that be?

194.

194.

‘‘Kadāhaṃ rājaputte ca, sabbālaṅkārabhūsite;

Citravammadhare sūre, kañcanāveḷadhārine;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

When will I abandon the princes, adorned with all ornaments, brave, wearing variegated armor, wearing golden bracelets, and go forth into homelessness? When will that be?

195.

195.

‘‘Kadāhaṃ ariyagaṇe ca, vatavante alaṅkate;

Haricandanalittaṅge, kāsikuttamadhārine;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

When will I abandon the noble retinues, endowed with vows, adorned, their limbs smeared with yellow sandalwood, wearing the finest Kasi cloth, and go forth into homelessness? When will that be?

196.

196.

‘‘Kadāhaṃ amaccagaṇe ca, sabbālaṅkārabhūsite;

Pītavammadhare sūre, purato gacchamāline ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

When will I abandon the host of ministers, adorned with all ornaments, brave, wearing yellow armor, garlanded and walking in front, and go forth into homelessness? When will that be?

197.

197.

‘‘Kadāhaṃ sattasatā bhariyā, sabbālaṅkārabhūsitā;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

When will I abandon seven hundred wives, adorned with all ornaments, and go forth into homelessness? When will that be?

198.

198.

‘‘Kadāhaṃ sattasatā bhariyā, susaññā tanumajjhimā;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

When will I abandon seven hundred wives, of good conduct, slender-waisted, and go forth into homelessness? When will that be?

199.

199.

‘‘Kadāhaṃ sattasatā bhariyā, assavā piyabhāṇinī;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

When will I abandon seven hundred wives, obedient, sweet-spoken, and go forth into homelessness? When will that be?

200.

200.

‘‘Kadāhaṃ [Pg.166] satapalaṃ kaṃsaṃ, sovaṇṇaṃ satarājikaṃ;

Pahāya pabbajissāmi, taṃ kudāssu bhavissati.

When will I abandon a bronze bowl of one hundred palas and a golden coin of a hundred rājikas, and go forth into homelessness? When will that be?

201.

201.

‘‘Kadāssu maṃ hatthigumbā, sabbālaṅkārabhūsitā;

Suvaṇṇakacchā mātaṅgā, hemakappanavāsasā.

When will it be that the herds of elephants, adorned with all ornaments, with golden girths, mighty elephants, clad in golden caparisons,

202.

202.

‘‘Ārūḷhā gāmaṇīyehi, tomaraṅkusapāṇibhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains with spears and goads in hand, will no longer follow me as I go? When will that be?

203.

203.

‘‘Kadāssu maṃ assagumbā, sabbālaṅkārabhūsitā;

Ājānīyāva jātiyā, sindhavā sīghavāhanā.

When will it be that the herds of horses, adorned with all ornaments, thoroughbreds by birth, from Sindh, swift-moving,

204.

204.

‘‘Ārūḷhā gāmaṇīyehi, illiyācāpadhāribhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains holding swords and bows, will no longer follow me as I go? When will that be?

205.

205.

‘‘Kadāssu maṃ rathasenī, sannaddhā ussitaddhajā;

Dīpā athopi veyyagghā, sabbālaṅkārabhūsitā.

When will it be that the chariot forces, equipped, with banners raised high, adorned with leopard and tiger skins, adorned with all ornaments,

206.

206.

‘‘Ārūḷhā gāmaṇīyehi, cāpahatthehi vammibhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains, with bows in hand, armored, will no longer follow me as I go? When will that be?

207.

207.

‘‘Kadāssu maṃ soṇṇarathā, sannaddhā ussitaddhajā;

Dīpā athopi veyyagghā, sabbālaṅkārabhūsitā.

When will it be that the golden chariots, equipped, with banners raised high, adorned with leopard and tiger skins, adorned with all ornaments,

208.

208.

‘‘Ārūḷhā gāmaṇīyehi, cāpahatthehi vammibhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains, with bows in hand, armored, will no longer follow me as I go? When will that be?

209.

209.

‘‘Kadāssu maṃ sajjhurathā, sannaddhā ussitaddhajā;

Dīpā athopi veyyagghā, sabbālaṅkārabhūsitā.

When will it be that the silver chariots, equipped, with banners raised high, adorned with leopard and tiger skins, adorned with all ornaments,

210.

210.

‘‘Ārūḷhā gāmaṇīyehi, cāpahatthehi vammibhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains, with bows in hand, armored, will no longer follow me as I go? When will that be?

211.

211.

‘‘Kadāssu maṃ assarathā, sannaddhā ussitaddhajā;

Dīpā athopi veyyagghā, sabbālaṅkārabhūsitā.

When will it be that the horse chariots, equipped, with banners raised high, adorned with leopard and tiger skins, adorned with all ornaments,

212.

212.

‘‘Ārūḷhā gāmaṇīyehi, cāpahatthehi vammibhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains, with bows in hand, armored, will no longer follow me as I go? When will that be?

213.

213.

‘‘Kadāssu [Pg.167] maṃ oṭṭharathā, sannaddhā ussitaddhajā;

Dīpā athopi veyyagghā, sabbālaṅkārabhūsitā.

When will it be that the camel chariots, equipped, with banners raised high, adorned with leopard and tiger skins, adorned with all ornaments,

214.

214.

‘‘Ārūḷhā gāmaṇīyehi, cāpahatthehi vammibhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains, with bows in hand, armored, will no longer follow me as I go? When will that be?

215.

215.

‘‘Kadāssu maṃ goṇarathā, sannaddhā ussitaddhajā;

Dīpā athopi veyyagghā, sabbālaṅkārabhūsitā.

When will it be that the ox chariots, equipped, with banners raised high, adorned with leopard and tiger skins, adorned with all ornaments,

216.

216.

‘‘Ārūḷhā gāmaṇīyehi, cāpahatthehi vammibhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains, with bows in hand, armored, will no longer follow me as I go? When will that be?

217.

217.

‘‘Kadāssu maṃ ajarathā, sannaddhā ussitaddhajā;

Dīpā athopi veyyagghā, sabbālaṅkārabhūsitā.

When will it be that the goat chariots, equipped, with banners raised high, adorned with leopard and tiger skins, adorned with all ornaments,

218.

218.

‘‘Ārūḷhā gāmaṇīyehi, cāpahatthehi vammibhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains, with bows in hand, armored, will no longer follow me as I go? When will that be?

219.

219.

‘‘Kadāssu maṃ meṇḍarathā, sannaddhā ussitaddhajā;

Dīpā athopi veyyagghā, sabbālaṅkārabhūsitā.

When will it be that the ram chariots, equipped, with banners raised high, adorned with leopard and tiger skins, adorned with all ornaments,

220.

220.

‘‘Ārūḷhā gāmaṇīyehi, cāpahatthehi vammibhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains, with bows in hand, armored, will no longer follow me as I go? When will that be?

221.

221.

‘‘Kadāssu maṃ migarathā, sannaddhā ussitaddhajā;

Dīpā athopi veyyagghā, sabbālaṅkārabhūsitā.

When will it be that the deer chariots, equipped, with banners raised high, adorned with leopard and tiger skins, adorned with all ornaments,

222.

222.

‘‘Ārūḷhā gāmaṇīyehi, cāpahatthehi vammibhi;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

mounted by chieftains, with bows in hand, armored, will no longer follow me as I go? When will that be?

223.

223.

‘‘Kadāssu maṃ hatthārohā, sabbālaṅkārabhūsitā;

Nīlavammadharā sūrā, tomaraṅkusapāṇino;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

When will it be that the elephant riders, adorned with all ornaments, brave, wearing blue armor, with spears and goads in hand, will no longer follow me as I go? When will that be?

224.

224.

‘‘Kadāssu maṃ assārohā, sabbālaṅkārabhūsitā;

Nīlavammadharā sūrā, illiyācāpadhārino;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

When will it be that the horse riders, adorned with all ornaments, brave, wearing blue armor, holding swords and bows, will no longer follow me as I go? When will that be?

225.

225.

‘‘Kadāssu [Pg.168] maṃ rathārohā, sabbālaṅkārabhūsitā;

Nīlavammadharā sūrā, cāpahatthā kalāpino;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

When will it be that the chariot riders, adorned with all ornaments, brave, wearing blue armor, with bows in hand and quivers, will no longer follow me as I go? When will that be?

226.

226.

‘‘Kadāssu maṃ dhanuggahā, sabbālaṅkārabhūsitā;

Nīlavammadharā sūrā, cāpahatthā kalāpino;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

When will it be that the archers, adorned with all ornaments, brave, wearing blue armor, with bows in hand and quivers, will no longer follow me as I go? When will that be?

227.

227.

‘‘Kadāssu maṃ rājaputtā, sabbālaṅkārabhūsitā;

Citravammadharā sūrā, kañcanāveḷadhārino;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

When will it be that the princes, adorned with all ornaments, brave, wearing variegated armor, wearing golden bracelets, will no longer follow me as I go? When will that be?

228.

228.

‘‘Kadāssu maṃ ariyagaṇā, vatavantā alaṅkatā;

Haricandanalittaṅgā, kāsikuttamadhārino;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

When will it be that the noble retinues, endowed with vows, adorned, their limbs smeared with yellow sandalwood, wearing the finest Kasi cloth, will no longer follow me as I go? When will that be?

229.

229.

‘‘Kadāssu maṃ amaccagaṇā, sabbālaṅkārabhūsitā;

Pītavammadharā sūrā, purato gacchamālino ;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

When will it be that the host of ministers, adorned with all ornaments, brave, wearing yellow armor, garlanded and walking in front, will no longer follow me as I go? When will that be?

230.

230.

‘‘Kadāssu maṃ sattasatā bhariyā, sabbālaṅkārabhūsitā;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

When will it be that my seven hundred wives, adorned with all ornaments, will no longer follow me as I go? When will that be?

231.

231.

‘‘Kadāssu maṃ sattasatā bhariyā, susaññā tanumajjhimā;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

When will it be that my seven hundred wives, of good conduct, slender-waisted, will no longer follow me as I go? When will that be?

232.

232.

‘‘Kadāssu maṃ sattasatā bhariyā, assavā piyabhāṇinī;

Yantaṃ maṃ nānuyissanti, taṃ kudāssu bhavissati.

When will it be that my seven hundred wives, obedient, sweet-spoken, will no longer follow me as I go? When will that be?

233.

233.

‘‘Kadāhaṃ pattaṃ gahetvāna, muṇḍo saṅghāṭipāruto;

Piṇḍikāya carissāmi, taṃ kudāssu bhavissati.

When shall I, taking a bowl, shaven-headed, wrapped in the outer robe, wander for alms? When will that be?

234.

234.

‘‘Kadāhaṃ paṃsukūlānaṃ, ujjhitānaṃ mahāpathe;

Saṅghāṭiṃ dhārayissāmi, taṃ kudāssu bhavissati.

When shall I wear an outer robe made of rags discarded on the highway? When will that be?

235.

235.

‘‘Kadāhaṃ sattāhasammeghe, ovaṭṭho allacīvaro;

Piṇḍikāya carissāmi, taṃ kudāssu bhavissati.

When shall I, drenched in a continuous seven-day rain, with wet robes, wander for alms? When will that be?

236.

236.

‘‘Kadāhaṃ [Pg.169] sabbattha gantvā, rukkhā rukkhaṃ vanā vanaṃ;

Anapekkho gamissāmi, taṃ kudāssu bhavissati.

When shall I, having gone everywhere, from tree to tree, from forest to forest, go without longing? When will that be?

237.

237.

‘‘Kadāhaṃ giriduggesu, pahīnabhayabheravo;

Adutiyo gamissāmi, taṃ kudāssu bhavissati.

When shall I, having abandoned fear and dread, go alone to mountain fastnesses? When will that be?

238.

238.

‘‘Kadāhaṃ vīṇaṃ varujjako, sattatantiṃ manoramaṃ;

Cittaṃ ujuṃ karissāmi, taṃ kudāssu bhavissati.

When shall I, like one who tunes a seven-stringed, delightful lute, make my mind straight? When will that be?

239.

239.

‘‘Kadāhaṃ rathakārova, parikantaṃ upāhanaṃ;

Kāmasaññojane checchaṃ, ye dibbe ye ca mānuse’’.

When shall I, like a wheelwright cutting leather for a shoe, cut through the fetters of sensual desire, both divine and human?

240.

240.

‘‘Tā ca sattasatā bhariyā, sabbālaṅkārabhūsitā;

Bāhā paggayha pakkanduṃ, kasmā no vijahissasi.

And those seven hundred wives, adorned with all ornaments, raising their arms, cried out: 'Why will you abandon us?'

241.

241.

‘‘Tā ca sattasatā bhariyā, susaññā tanumajjhimā;

Bāhā paggayha pakkanduṃ, kasmā no vijahissasi.

And those seven hundred wives, well-proportioned, slender-waisted, raising their arms, cried out: 'Why will you abandon us?'

242.

242.

‘‘Tā ca sattasatā bhariyā, assavā piyabhāṇinī;

Bāhā paggayha pakkanduṃ, kasmā no vijahissasi.

And those seven hundred wives, obedient, sweet-spoken, raising their arms, cried out: 'Why will you abandon us?'

243.

243.

‘‘Tā ca sattasatā bhariyā, sabbālaṅkārabhūsitā;

Hitvā sampaddavī rājā, pabbajjāya purakkhato.

Having abandoned those seven hundred wives, adorned with all ornaments, the king rushed forth, intent on the going forth.

244.

244.

‘‘Tā ca sattasatā bhariyā, susaññā tanumajjhimā;

Hitvā sampaddavī rājā, pabbajjāya purakkhato.

Having abandoned those seven hundred wives, well-proportioned and slender-waisted, the king rushed forth, intent on the going forth.

245.

245.

‘‘Tā ca sattasatā bhariyā, assavā piyabhāṇinī;

Hitvā sampaddavī rājā, pabbajjāya purakkhato’’.

Having abandoned those seven hundred wives, obedient and sweet-spoken, the king rushed forth, intent on the going forth.

246.

246.

‘‘Hitvā satapalaṃ kaṃsaṃ, sovaṇṇaṃ satarājikaṃ;

Aggahī mattikaṃ pattaṃ, taṃ dutiyābhisecanaṃ’’.

Having abandoned a bronze bowl worth a hundred palas and a golden one of great value, he took up a clay bowl; that was his second consecration.

247.

247.

‘‘Bhesmā aggisamā jālā, kosā ḍayhanti bhāgaso;

Rajataṃ jātarūpañca, muttā veḷuriyā bahū.

Fearsome, fire-like flames blaze, treasures are burnt piecemeal; silver and gold, and many pearls and beryl gems.

248.

248.

‘‘Maṇayo [Pg.170] saṅkhamuttā ca, vatthikaṃ haricandanaṃ;

Ajinaṃ daṇḍabhaṇḍañca, lohaṃ kāḷāyasaṃ bahū;

Ehi rāja nivattassu, mā tetaṃ vinasā dhanaṃ’’.

Gems, conches, and pearls, fabrics, yellow sandalwood, hides, staffs, and wares, much bronze and iron—come, O king, turn back! Let not this wealth of yours be destroyed.

249.

249.

‘‘Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;

Mithilāya dayhamānāya, na me kiñci adayhatha’’.

Oh, how happily we live, we who have nothing. While Mithilā is burning, nothing of mine is burned.

250.

250.

‘‘Aṭaviyo samuppannā, raṭṭhaṃ viddhaṃsayanti taṃ;

Ehi rāja nivattassu, mā raṭṭhaṃ vinasā idaṃ’’.

Rebels have arisen, they are destroying the kingdom; come, O king, turn back, let not this kingdom perish.

251.

251.

‘‘Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;

Raṭṭhe vilumpamānamhi, na me kiñci ahīratha.

Oh, how happily we live, we who have nothing. While the kingdom is being plundered, nothing of mine is taken.

252.

252.

‘‘Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;

Pītibhakkhā bhavissāma, devā ābhassarā yathā’’.

Oh, how happily we live, we who have nothing. We shall feed on joy, like the Ābhassara gods.

253.

253.

‘‘Kimheso mahato ghoso, kā nu gāmeva kīḷiyā ;

Samaṇa teva pucchāma, kattheso abhisaṭo jano’’.

What is this great noise? What village festival is this? We ask you, ascetic, where has this crowd gathered?

254.

254.

‘‘Mamaṃ ohāya gacchantaṃ, ettheso abhisaṭo jano;

Sīmātikkamanaṃ yantaṃ, munimonassa pattiyā;

Missaṃ nandīhi gacchantaṃ, kiṃ jānamanupucchasi’’.

This crowd has gathered here for me as I go, having abandoned all, crossing the boundary to attain the sage's silence. Why do you ask as if you do not know, seeing them follow, attached to worldly pleasures?

255.

255.

‘‘Māssu tiṇṇo amaññittha, sarīraṃ dhārayaṃ imaṃ;

Atīraṇeyya yamidaṃ, bahū hi paripanthayo’’.

Do not think you have crossed over while still bearing this body; for this is difficult to cross, and many indeed are the obstacles.

256.

256.

‘‘Ko nu me paripanthassa, mamaṃ evaṃvihārino;

Yo neva diṭṭhe nādiṭṭhe, kāmānamabhipatthaye’’.

What obstacle could there be for me, living thus, who longs for no sensual pleasures, neither in the seen nor in the unseen?

257.

257.

‘‘Niddā tandī vijambhitā, aratī bhattasammado;

Āvasanti sarīraṭṭhā, bahū hi paripanthayo’’.

Sleep, sloth, yawning, discontent, and drowsiness from food—these abide in the body; many indeed are the obstacles.

258.

258.

‘‘Kalyāṇaṃ vata maṃ bhavaṃ, brāhmaṇa manusāsati ;

Brāhmaṇa teva pucchāmi, ko nu tvamasi mārisa’’.

Indeed, good sir, O brahmin, you advise me well. O brahmin, I ask you, who are you, venerable sir?

259.

259.

‘‘Nārado iti me nāmaṃ, kassapo iti maṃ vidū;

Bhoto sakāsamāgacchiṃ, sādhu sabbhi samāgamo.

My name is Nārada; they know me as Kassapa. I have come into your presence; good is the meeting with the virtuous.

260.

260.

‘‘Tassa [Pg.171] te sabbo ānando, vihāro upavattatu;

Yaṃ ūnaṃ taṃ paripūrehi, khantiyā upasamena ca.

May all joy and a peaceful abiding be yours. Whatever is lacking, fulfill it with patience and tranquility.

261.

261.

‘‘Pasāraya sannatañca, unnatañca pasāraya ;

Kammaṃ vijjañca dhammañca, sakkatvāna paribbaja’’.

Extend what is contracted, and extend what is raised up; having honored action, knowledge, and the Dhamma, wander forth.

262.

262.

‘‘Bahū hatthī ca asse ca, nagare janapadāni ca;

Hitvā janaka pabbajito, kapāle ratimajjhagā.

Many elephants and horses, and cities and kingdoms too—having abandoned them, Janaka, I went forth and found delight in the alms bowl.

263.

263.

‘‘Kacci nu te jānapadā, mittāmaccā ca ñātakā;

Dubbhimakaṃsu janaka, kasmā te taṃ aruccatha’’.

Surely it is not that your countrymen, friends, ministers, and kinsmen have turned against you, O Janaka? Why then did that life displease you?

264.

264.

‘‘Na migājina jātucche, ahaṃ kañci kudācanaṃ;

Adhammena jine ñātiṃ, na cāpi ñātayo mamaṃ.

Never, O deer-skin wearer, would I at any time unrighteously conquer any kinsman, nor would my kinsmen conquer me.

265.

265.

‘‘Disvāna lokavattantaṃ, khajjantaṃ kaddamīkataṃ;

Haññare bajjhare cettha, yattha sanno puthujjano;

Having seen the way of the world, being consumed and mired in mud, where they are killed and bound, where the common person is sunk in attachment;

Etāhaṃ upamaṃ katvā, bhikkhakosmi migājina’’.

Having drawn this analogy, O deer-skin wearer, I became a mendicant.

266.

266.

‘‘Ko nu te bhagavā satthā, kassetaṃ vacanaṃ suci;

Na hi kappaṃ vā vijjaṃ vā, paccakkhāya rathesabha;

Who then is your Blessed One, your Teacher? Whose word is this, so pure? Surely, O bull among charioteers, you have not rejected some doctrine or knowledge,

Samaṇaṃ āhu vattantaṃ, yathā dukkhassatikkamo’’.

for they call one a contemplative who speaks of how suffering is overcome.

267.

267.

‘‘Na migājina jātucche, ahaṃ kañci kudācanaṃ;

Samaṇaṃ brāhmaṇaṃ vāpi, sakkatvā anupāvisiṃ’’.

Never, O deer-skin wearer, did I at any time approach any contemplative or brahmin to pay homage.

268.

268.

‘‘Mahatā cānubhāvena, gacchanto siriyā jalaṃ;

Gīyamānesu gītesu, vajjamānesu vaggusu.

With great majesty, going forth and blazing with glory, while songs were being sung and sweet instruments played,

269.

269.

‘‘Tūriyatāḷasaṅghuṭṭhe, sammatālasamāhite;

Sa migājina maddakkhiṃ, phaliṃ ambaṃ tirocchadaṃ;

Haññamānaṃ manussehi, phalakāmehi jantubhi.

Amidst the resounding of instruments and cymbals, in measured rhythm and harmony, I saw, O deer-skin wearer, a fruitful mango tree with dense foliage, being struck by men, by creatures desiring its fruit.

270.

270.

‘‘So khohaṃ taṃ siriṃ hitvā, orohitvā migājina;

Mūlaṃ ambassupāgacchiṃ, phalino nipphalassa ca.

So indeed, O deer-skin wearer, having abandoned that glory and descended, I approached the roots of the mango trees—the fruitful one and the fruitless one.

271.

271.

‘‘Phaliṃ [Pg.172] ambaṃ hataṃ disvā, viddhaṃstaṃ vinaḷīkataṃ;

Athekaṃ itaraṃ ambaṃ, nīlobhāsaṃ manoramaṃ.

Having seen the fruitful mango struck, destroyed, and ruined, then another mango, blue-hued and delightful.

272.

272.

‘‘Evameva nūnamhepi, issare bahukaṇṭake;

Amittā no vadhissanti, yathā ambo phalī hato.

Just so, indeed, shall we, being rulers with many troubles, be struck down by our enemies, just as the fruitful mango is struck.

273.

273.

‘‘Ajinamhi haññate dīpi, nāgo dantehi haññate;

Dhanamhi dhanino hanti, aniketamasanthavaṃ;

Phalī ambo aphalo ca, te satthāro ubho mama’’.

The leopard is killed for its hide, the elephant is killed for its tusks; the wealthy are killed for their wealth. I will be without a home and without acquaintance. The fruitful mango and the fruitless one—both are my teachers.

274.

274.

‘‘Sabbo jano pabyādhito, rājā pabbajito iti;

Hatthārohā anīkaṭṭhā, rathikā pattikārakā.

All the people are afflicted, saying, 'The king has gone forth!' The elephant riders, the soldiers, the charioteers, and the infantry.

275.

275.

‘‘Assāsayitvā janataṃ, ṭhapayitvā paṭicchadaṃ;

Puttaṃ rajje ṭhapetvāna, atha pacchā pabbajissasi’’.

Having reassured the people, having established the royal umbrella, having installed your son in the kingdom, then afterward you may go forth.

276.

276.

‘‘Cattā mayā jānapadā, mittāmaccā ca ñātakā;

Santi puttā videhānaṃ, dīghāvu raṭṭhavaḍḍhano;

Te rajjaṃ kārayissanti, mithilāyaṃ pajāpati’’.

Countrymen have been abandoned by me, and friends, ministers, and kinsmen. There are sons of the Videhas; my son Dīghāvu, the increaser of the realm, is long-lived. They will administer the kingdom in Mithilā, O lady.

277.

277.

‘‘Ehi taṃ anusikkhāmi, yaṃ vākyaṃ mama ruccati;

Rajjaṃ tuvaṃ kārayasi, pāpaṃ duccaritaṃ bahuṃ;

Kāyena vācā manasā, yena gacchasi duggatiṃ.

Come, I will instruct you in that word which pleases me. You rule the kingdom, committing much evil and misconduct by body, speech, and mind, by which you go to a woeful state.

278.

278.

‘‘Paradinnakena paraniṭṭhitena, piṇḍena yāpehi sa dhīradhammo’’.

Let that wise one subsist on alms-food given by others, prepared by others.

279.

279.

‘‘Yopi catutthe bhattakāle na bhuñje, ajuṭṭhamārīva khudāya miyye;

Na tveva piṇḍaṃ luḷitaṃ anariyaṃ, kulaputtarūpo sappuriso na seve;

Tayidaṃ na sādhu tayidaṃ na suṭṭhu, sunakhucchiṭṭhakaṃ janaka bhuñjase tuvaṃ’’.

Even if one should not eat until the fourth mealtime and die of hunger, like one who refuses leftovers, still a person of good family, a true person, should not partake of defiled, ignoble alms-food. This is not good, this is not right—you eat what is left by dogs, O Janaka.

280.

280.

‘‘Na [Pg.173] cāpi me sīvali so abhakkho, yaṃ hoti cattaṃ gihino sunassa vā;

Ye keci bhogā idha dhammaladdhā, sabbo so bhakkho anavayoti vutto’’.

Nor, O Sīvali, is that inedible for me, whatever is given up by a householder or by a dog. Whatever provisions are righteously gained here, all that is food, declared to be blameless.

281.

281.

‘‘Kumārike upaseniye, niccaṃ niggaḷamaṇḍite;

Kasmā te eko bhujo janati, eko te na janatī bhujo’’.

O maiden Upaseni, constantly adorned with bracelets, why does one of your arms make a sound, while the other arm makes no sound?

282.

282.

‘‘Imasmiṃ me samaṇa hatthe, paṭimukkā dunīvarā ;

Saṅghātā jāyate saddo, dutiyasseva sā gati.

In this hand of mine, O ascetic, two bracelets are fastened; a sound arises from their striking together. Such is the nature of a pair.

283.

283.

‘‘Imasmiṃ me samaṇa hatthe, paṭimukko ekanīvaro ;

So adutiyo na janati, munibhūtova tiṭṭhati.

In this hand of mine, O ascetic, a single bracelet is fastened; being without a second, it makes no sound. It remains as if it were a sage.

284.

284.

‘‘Vivādappatto dutiyo, keneko vivadissati;

Tassa te saggakāmassa, ekattamuparocataṃ’’.

A second person leads to dispute; with whom can one who is alone dispute? For you, who are desirous of heaven, may solitude be pleasing.

285.

285.

‘‘Suṇāsi sīvali kathā, kumāriyā paveditā;

Pesiyā maṃ garahittho, dutiyasseva sā gati.

Do you hear, O Sīvali, the words declared by the maiden? You blamed me for this servile life; such is the nature of a second person.

286.

286.

‘‘Ayaṃ dvedhāpatho bhadde, anuciṇṇo pathāvihi;

Tesaṃ tvaṃ ekaṃ gaṇhāhi, ahamekaṃ punāparaṃ.

Here, fair lady, is a forked path, frequented by travelers. Of these, you take one, and I will take the other.

287.

287.

‘‘Māvaca maṃ tvaṃ pati meti, nāhaṃ bhariyāti vā puna’’;

‘‘Imameva kathayantā, thūṇaṃ nagarupāgamuṃ.

Do not call me 'my husband,' and I will not call you 'my wife' again.' Speaking just this, they approached the city pillar.

288.

288.

‘‘Koṭṭhake usukārassa, bhattakāle upaṭṭhite;

Tatrā ca so usukāro, (ekaṃ daṇḍaṃ ujuṃ kataṃ;

) Ekañca cakkhuṃ niggayha, jimhamekena pekkhati’’.

At the arrow-maker's workshop, when mealtime arrived, that arrow-maker, having made a shaft straight, closing one eye, squints with the other.

289.

289.

‘‘Evaṃ no sādhu passasi, usukāra suṇohi me;

Yadekaṃ cakkhuṃ niggayha, jimhamekena pekkhasi’’.

Thus you do not see well, O arrow-maker, listen to me: that you close one eye and squint with the other.

290.

290.

‘‘Dvīhi [Pg.174] samaṇa cakkhūhi, visālaṃ viya khāyati;

Asampatvā paramaṃ liṅgaṃ, nujubhāvāya kappati.

O ascetic, with two eyes it appears vast; without reaching the final mark, it is not fit for straightness.

291.

291.

‘‘Ekañca cakkhuṃ niggayha, jimhamekena pekkhato;

Sampatvā paramaṃ liṅgaṃ, ujubhāvāya kappati.

But for one who, closing one eye and squinting with the other, reaches the final mark, it is fit for straightness.

292.

292.

‘‘Vivādappatto dutiyo, keneko vivadissati;

Tassa te saggakāmassa, ekattamuparocataṃ’’.

A second person leads to dispute; with whom can one who is alone dispute? For you, who are desirous of heaven, may solitude be pleasing.

293.

293.

‘‘Suṇāsi sīvali kathā, usukārena veditā;

Pesiyā maṃ garahittho, dutiyasseva sā gati.

Do you hear, O Sīvali, the words made known by the arrow-maker? You blamed me for this servile life; such is the nature of a second person.

294.

294.

‘‘Ayaṃ dvedhāpatho bhadde, anuciṇṇo pathāvihi;

Tesaṃ tvaṃ ekaṃ gaṇhāhi, ahamekaṃ punāparaṃ.

Here, fair lady, is a forked path, frequented by travelers. Of these, you take one, and I will take the other.

295.

295.

‘‘Māvaca maṃ tvaṃ pati meti, nāhaṃ bhariyāti vā puna’’;

‘‘Muñjāvesikā pavāḷhā, ekā vihara sīvalī’’ti.

Do not call me 'my husband,' and I will not call you 'my wife' again. Like a stalk of muñja grass pulled from its sheath, live alone, O Sīvali.

Mahājanakajātakaṃ dutiyaṃ.

The Mahājanaka Jātaka, the Second.

540. Suvaṇṇasāmajātakaṃ (3)

540. The Suvaṇṇasāma Jātaka

296.

296.

‘‘Ko nu maṃ usunā vijjhi, pamattaṃ udahārakaṃ ;

Khattiyo brāhmaṇo vesso, ko maṃ viddhā nilīyasi.

Who has pierced me with an arrow, while I was heedless and drawing water? Are you a noble, a brahmin, or a merchant? Who are you that, having struck me, now hides?

297.

297.

‘‘Na me maṃsāni khajjāni, cammenattho na vijjati;

Atha kena nu vaṇṇena, viddheyyaṃ maṃ amaññatha.

My flesh is not to be eaten, nor is there any use for my skin. For what reason, then, did you think I should be shot?

298.

298.

‘‘Ko vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ mayaṃ;

Puṭṭho me samma akkhāhi, kiṃ maṃ viddhā nilīyasi’’.

Who are you? Whose son are you? How may we know you? Being asked, good sir, tell me: why, having shot me, do you hide?

299.

299.

‘‘Rājāhamasmi kāsīnaṃ, pīḷiyakkhoti maṃ vidū;

Lobhā raṭṭhaṃ pahitvāna, migamesaṃ carāmahaṃ.

I am the king of the Kāsīs; they know me as Pīḷiyakkha. Out of greed, having abandoned my kingdom, I roam seeking game.

300.

300.

‘‘Issatthe casmi kusalo, daḷhadhammoti vissuto;

Nāgopi me na mucceyya, āgato usupātanaṃ.

I am skilled in archery, renowned as 'Strong-bow.' Not even an elephant could escape me, having come within range of my arrow.

301.

301.

‘‘Ko [Pg.175] vā tvaṃ kassa vā putto, kathaṃ jānemu taṃ mayaṃ;

Pituno attano cāpi, nāmagottaṃ pavedaya’’.

Who are you? Whose son are you? How may we know you? Declare your own name and lineage, and that of your father.

302.

302.

‘‘Nesādaputto bhaddante, sāmo iti maṃ ñātayo;

Āmantayiṃsu jīvantaṃ, svajjevāhaṃ gato saye.

I am the son of a hunter, venerable sir. My kinsmen called me Sāma while I was alive. Today I have gone to my final rest.

303.

303.

‘‘Viddhosmi puthusallena, savisena yathā migo;

Sakamhi lohite rāja, passa semi paripluto.

I am pierced by a broad, poisoned arrow, like a deer. See, O king, how I lie submerged in my own blood.

304.

304.

‘‘Paṭivāmagataṃ sallaṃ, passa dhimhāmi lohitaṃ;

Āturo tyānupucchāmi, kiṃ maṃ viddhā nilīyasi.

See the arrow lodged in my side; see how I spurt blood. Afflicted, I ask you: why did you strike me and then hide?

305.

305.

‘‘Ajinamhi haññate dīpi, nāgo dantehi haññate;

Atha kena nu vaṇṇena, viddheyyaṃ maṃ amaññatha’’.

The leopard is killed for its skin, the elephant for its tusks. But for what quality did you think that I should be shot?

306.

306.

‘‘Migo upaṭṭhito āsi, āgato usupātanaṃ;

Taṃ disvā ubbijī sāma, tena kodho mamāvisi’’.

A deer stood nearby, having come within range of my arrow. Seeing it, Sāma, you were startled, and because of that, anger entered me.

307.

307.

‘‘Yato sarāmi attānaṃ, yato pattosmi viññutaṃ;

Na maṃ migā uttasanti, araññe sāpadānipi.

As long as I can remember myself, since I attained understanding, deer are not afraid of me, nor are any wild beasts in the forest.

308.

308.

‘‘Yato nidhiṃ parihariṃ, yato pattosmi yobbanaṃ;

Na maṃ migā uttasanti, araññe sāpadānipi.

Since I have avoided hoarding, since I have attained youth, deer are not afraid of me, nor are any wild beasts in the forest.

309.

309.

‘‘Bhīrū kimpurisā rāja, pabbate gandhamādane;

Sammodamānā gacchāma, pabbatāni vanāni ca.

O King, we are timid kimpurisas on the Gandhamādana mountain; rejoicing, we go through mountains and forests.

310.

310.

(‘‘Na maṃ migā uttasanti, araññe sāpadānipi;

) Atha kena nu vaṇṇena, utrāsanti migā mamaṃ’’.

No wild animals are frightened of me, nor beasts of prey in the forest; then for what reason do the wild animals take fright at me?

311.

311.

‘‘Na taṃ tasa migo sāma, kiṃ tāhaṃ alikaṃ bhaṇe;

Kodhalobhābhibhūtāhaṃ, usuṃ te taṃ avassajiṃ.

No wild animal was afraid of you, Sāma—why should I speak falsely to you? Overcome by anger and greed, I released that arrow at you.

312.

312.

‘‘Kuto nu sāma āgamma, kassa vā pahito tuvaṃ;

Udahāro nadiṃ gaccha, āgato migasammataṃ’’.

From where have you come, Sāma? Or by whom were you sent? You go to the river as a water-carrier, you who are esteemed by the wild animals.

313.

313.

‘‘Andhā [Pg.176] mātāpitā mayhaṃ, te bharāmi brahāvane;

Tesāhaṃ udakāhāro, āgato migasammataṃ.

My mother and father are blind; I support them in the great forest. For them I am a carrier of water; I have come to the river, esteemed by the wild animals.

314.

314.

‘‘Atthi nesaṃ usāmattaṃ, atha sāhassa jīvitaṃ;

Udakassa alābhena, maññe andhā marissare.

Though they have perseverance, their life is precarious; through lack of water, I think the blind ones will die.

315.

315.

‘‘Na me idaṃ tathā dukkhaṃ, labbhā hi pumunā idaṃ;

Yañca ammaṃ na passāmi, taṃ me dukkhataraṃ ito.

This is not so much my sorrow, for this can be obtained by a person; but that I will not see my mother—that is a greater sorrow to me than this.

316.

316.

‘‘Na me idaṃ tathā dukkhaṃ, labbhā hi pumunā idaṃ;

Yañca tātaṃ na passāmi, taṃ me dukkhataraṃ ito.

This is not so much my sorrow, for this can be obtained by a person; but that I will not see my father—that is a greater sorrow to me than this.

317.

317.

‘‘Sā nūna kapaṇā ammā, cirarattāya rucchati ;

Aḍḍharatteva ratte vā, nadīva avasucchati.

Surely my poor mother will grieve for a long time; she will waste away like a river drying up at midnight or at dawn.

318.

318.

‘‘So nūna kapaṇo tāto, cirarattāya rucchati ;

Aḍḍharatteva ratte vā, nadīva avasucchati.

Surely my poor father will grieve for a long time; he will waste away like a river drying up at midnight or at dawn.

319.

319.

‘‘Uṭṭhānapādacariyāya, pādasambāhanassa ca;

Sāma tāta vilapantā, hiṇḍissanti brahāvane.

My mother and father will wander the great forest, lamenting for Sāma, for his help in rising and walking, and for the massaging of their feet.

320.

320.

‘‘Idampi dutiyaṃ sallaṃ, kampeti hadayaṃ mamaṃ;

Yañca andhe na passāmi, maññe hissāmi jīvitaṃ’’.

This second dart also makes my heart tremble: that I will not see the blind ones. I think I shall lose my life.

321.

321.

‘‘Mā bāḷhaṃ paridevesi, sāma kalyāṇadassana;

Ahaṃ kammakaro hutvā, bharissaṃ te brahāvane.

Do not lament so much, Sāma, you who are fair to behold; becoming their servant, I will support them in the great forest.

322.

322.

‘‘Issatthe casmi kusalo, daḷhadhammoti vissuto;

Ahaṃ kammakaro hutvā, bharissaṃ te brahāvane.

I am skilled in archery and renowned as 'Strongbow'; becoming a servant, I will support them in the great forest.

323.

323.

‘‘Migānaṃ vighāsamanvesaṃ, vanamūlaphalāni ca;

Ahaṃ kammakaro hutvā, bharissaṃ te brahāvane.

Searching for the food of wild animals, and for forest roots and fruits, I, becoming a servant, will support them in the great forest.

324.

324.

‘‘Katamaṃ taṃ vanaṃ sāma, yattha mātāpitā tava;

Ahaṃ te tathā bharissaṃ, yathā te abharī tuvaṃ’’.

Which is that forest, Sāma, where your mother and father dwell? I will support them in the same way that you supported them.

325.

325.

‘‘Ayaṃ [Pg.177] ekapadī rāja, yoyaṃ ussīsake mama;

Ito gantvā aḍḍhakosaṃ, tattha nesaṃ agārakaṃ;

Yattha mātāpitā mayhaṃ, te bharassu ito gato.

This single-file path, O King, is the one at my head. Go half a league from here, and there is their dwelling. Where my mother and father are, go from here and support them.

326.

326.

‘‘Namo te kāsirājatthu, namo te kāsivaḍḍhana;

Andhā mātāpitā mayhaṃ, te bharassu brahāvane.

Homage be to you, King of Kāsi; homage be to you, increaser of Kāsi. My mother and father are blind; support them in the great forest.

327.

327.

‘‘Añjaliṃ te paggaṇhāmi, kāsirāja namatthu te;

Mātaraṃ pitaraṃ mayhaṃ, vutto vajjāsi vandanaṃ’’.

I raise my joined palms to you in reverence, O King of Kāsi, homage be to you; please convey my respects to my mother and father.

328.

328.

‘‘Idaṃ vatvāna so sāmo, yuvā kalyāṇadassano;

Mucchito visavegena, visaññī samapajjatha.

Having spoken thus, that Sāma, young and fair to behold, overcome by the venom’s force, fell unconscious.

329.

329.

‘‘Sa rājā paridevesi, bahuṃ kāruññasañhitaṃ;

Ajarāmarohaṃ āsiṃ, ajjetaṃ ñāmi no pure;

Sāmaṃ kālaṅkataṃ disvā, natthi maccussa nāgamo.

That king lamented much, filled with compassion: 'I thought myself ageless and immortal; today I know what I did not know before. Having seen Sāma dead, I know there is no escape from death for a mortal.'

330.

330.

‘‘Yassu maṃ paṭimanteti, savisena samappito;

Svajjevaṃ gate kāle, na kiñci mabhibhāsati.

He who was speaking with me, though afflicted with poison, now that his time has passed, speaks not a word to me.

331.

331.

‘‘Nirayaṃ nūna gacchāmi, ettha me natthi saṃsayo;

Tadā hi pakataṃ pāpaṃ, cirarattāya kibbisaṃ.

Surely I am going to hell, of this I have no doubt; for I have done an evil deed, a transgression that will bring suffering for a long time.

332.

332.

‘‘Bhavanti tassa vattāro, gāme kibbisakārako;

Araññe nimmanussamhi, ko maṃ vattumarahati.

For a wrongdoer in a village, there are those who will speak out; but in this unpeopled forest, who is there to reproach me?

333.

333.

‘‘Sārayanti hi kammāni, gāme saṃgaccha māṇavā;

Araññe nimmanussamhi, ko nu maṃ sārayissati’’.

When young men gather in a village, they call deeds to mind; but in this unpeopled forest, who now will call me to account?

334.

334.

‘‘Sā devatā antarahitā, pabbate gandhamādane;

Raññova anukampāya, imā gāthā abhāsatha.

Then a deity, invisible on the Gandhamādana mountain, out of compassion for the king, spoke these verses:

335.

335.

‘‘Āguṃ kira mahārāja, akari kamma dukkaṭaṃ;

Adūsakā pitāputtā, tayo ekūsunā hatā.

Indeed, great king, you have committed a fault, a wicked deed; an innocent son and his parents—three persons—are slain by a single arrow.

336.

336.

‘‘Ehi taṃ anusikkhāmi, yathā te sugatī siyā;

Dhammenandhe vane posa, maññehaṃ sugatī tayā.

Come, I shall instruct you, so that you may have a good destination; support the blind ones in the forest according to Dhamma, and I believe you will attain a good destination.

337.

337.

‘‘Sa [Pg.178] rājā paridevitvā, bahuṃ kāruññasañhitaṃ;

Udakakumbhamādāya, pakkāmi dakkhiṇāmukho.

That king, after lamenting much, filled with compassion, took the water pot and departed facing south.

338.

338.

‘‘Kassa nu eso padasaddo, manussasseva āgato;

Neso sāmassa nigghoso, ko nu tvamasi mārisa.

Whose footstep is this, that sounds like a human approaching? This is not the sound of Sāma—who are you, good sir?

339.

339.

‘‘Santañhi sāmo vajati, santaṃ pādāni neyati ;

Neso sāmassa nigghoso, ko nu tvamasi mārisa’’.

For Sāma walks quietly, he places his feet quietly; this is not the sound of Sāma—who are you, good sir?

340.

340.

‘‘Rājāhamasmi kāsīnaṃ, pīḷiyakkhoti maṃ vidū;

Lobhā raṭṭhaṃ pahitvāna, migamesaṃ carāmahaṃ.

I am the king of the Kāsīs; they know me as Pīḷiyakkha. Out of desire for the hunt, I have left my kingdom and now roam in search of game.

341.

341.

‘‘Issatthe casmi kusalo, daḷhadhammoti vissuto;

Nāgopi me na mucceyya, āgato usupātanaṃ’’.

I am skilled in archery and renowned as 'Strongbow'; not even an elephant can escape me, once it comes within range of my arrow.

342.

342.

‘‘Svāgataṃ te mahārāja, atho te adurāgataṃ;

Issarosi anuppatto, yaṃ idhatthi pavedaya.

Welcome to you, great king, and your arrival is most welcome. You are the lord here, now that you have arrived; command whatever we have here.

343.

343.

‘‘Tindukāni piyālāni, madhuke kāsumāriyo;

Phalāni khuddakappāni, bhuñja rāja varaṃ varaṃ.

There are tinduka fruits, piyālas, madhukas, and kāsumārīs; these are fruits of a humble sort. Eat, O King, the very best of them.

344.

344.

‘‘Idampi pānīyaṃ sītaṃ, ābhataṃ girigabbharā;

Tato piva mahārāja, sace tvaṃ abhikaṅkhasi’’.

Here also is cool water, brought from a mountain cavern; drink from it, great king, if you so desire.

345.

345.

‘‘Nālaṃ andhā vane daṭṭhuṃ, ko nu vo phalamāhari;

Anandhassevayaṃ sammā, nivāpo mayha khāyati’’.

The blind are not able to see in the forest; who then brought you fruit? This provision truly seems to me to be for one who is not blind.

346.

346.

‘‘Daharo yuvā nātibrahā, sāmo kalyāṇadassano;

Dīghassa kesā asitā, atho sūnagga vellitā.

A young man, a youth not overly large, Sāma, fair to behold; his long hair is black, and curled at the tips.

347.

347.

‘‘So have phalamāharitvā, ito ādāya kamaṇḍaluṃ;

Nadiṃ gato udahāro, maññe na dūramāgato’’.

Having gathered fruit and taken the water pot from here, he has gone to the river for water; I think he will not be long.

348.

348.

‘‘Ahaṃ taṃ avadhiṃ sāmaṃ, yo tuyhaṃ paricārako;

Yaṃ kumāraṃ pavedetha, sāmaṃ kalyāṇadassanaṃ.

I have slain Sāma, who was your attendant; the youth, fair to behold, whom you described.

349.

349.

‘‘Dīghassa kesā asitā, atho sūnaggavellitā;

Tesu lohitalittesu, seti sāmo mayā hato’’.

Long were his hairs, black, and curled at the tips; among them, smeared with blood, lies Sāma, slain by me.

350.

350.

‘‘Kena [Pg.179] dukūlamantesi, hato sāmoti vādinā;

Hato sāmoti sutvāna, hadayaṃ me pavedhati.

Why do you lament, saying, 'Sāma is slain'? Hearing 'Sāma is slain,' my heart trembles.

351.

351.

‘‘Assatthasseva taruṇaṃ, pavāḷaṃ māluteritaṃ;

Hato sāmoti sutvāna, hadayaṃ me pavedhati’’.

Like a tender shoot of the Assattha tree stirred by the wind, hearing 'Sāma is slain,' my heart trembles.

352.

352.

‘‘Pārike kāsirājāyaṃ, so sāmaṃ migasammate;

Kodhasā usunā vijjhi, tassa mā pāpamicchimhā’’.

O Pārika, this king of Kāsi pierced Sāma, who was considered a deer, with an arrow in anger; let us not wish evil upon him.

353.

353.

‘‘Kicchā laddho piyo putto, yo andhe abharī vane;

Taṃ ekaputtaṃ ghātimhi, kathaṃ cittaṃ na kopaye’’.

A dear son, obtained with difficulty, who supported us blind in the forest; I have slain that only son—how could my heart not be angered?

354.

354.

‘‘Kicchā laddho piyo putto, yo andhe abharī vane;

Taṃ ekaputtaṃ ghātimhi, akkodhaṃ āhu paṇḍitā’’.

A dear son, obtained with difficulty, who supported the blind in the forest; you have slain that only son, yet the wise praise non-anger.

355.

355.

‘‘Mā bāḷhaṃ paridevetha, hato sāmoti vādinā;

Ahaṃ kammakaro hutvā, bharissāmi brahāvane.

Do not lament excessively, saying, 'Sāma is slain.' I will become your servant and support you in this great forest.

356.

356.

‘‘Issatthe casmi kusalo, daḷhadhammoti vissuto;

Ahaṃ kammakaro hutvā, bharissāmi brahāvane.

I am skilled in archery, and famed as 'Firm in the Dhamma'; I will become your servant and support you in this great forest.

357.

357.

‘‘Migānaṃ vighāsamanvesaṃ, vanamūlaphalāni ca;

Ahaṃ kammakaro hutvā, bharissāmi brahāvane’’.

Seeking the fodder of wild beasts, and the roots and fruits of the forest, I will become your servant and support you in this great forest.

358.

358.

‘‘Nesa dhammo mahārāja, netaṃ amhesu kappati;

Rājā tvamasi amhākaṃ, pāde vandāma te mayaṃ’’.

This is not the Dhamma, great king, this is not proper for us; you are our king—we bow at your feet.

359.

359.

‘‘Dhammaṃ nesāda bhaṇatha, katā apacitī tayā;

Pitā tvamasi amhākaṃ, mātā tvamasi pārike’’.

You speak righteously, O forest-dwellers; reverence has been shown by you. You are our father, and you, Pārikā, are our mother.

360.

360.

‘‘Namo te kāsirājatthu, namo te kāsivaḍḍhana;

Añjaliṃ te paggaṇhāma, yāva sāmānupāpaya.

Homage to you, O king of Kāsi, homage to you, O increaser of Kāsi; we raise our joined palms to you, please lead us to Sāma.

361.

361.

‘‘Tassa pāde samajjantā, mukhañca bhujadassanaṃ;

Saṃsumbhamānā attānaṃ, kālamāgamayāmase’’.

Stroking his feet, gazing upon his face and arms, and embracing him, we shall await our death.

362.

362.

‘‘Brahā vāḷamigākiṇṇaṃ, ākāsantaṃva dissati;

Yattha sāmo hato seti, candova patito chamā.

The great forest, teeming with wild beasts, appears like the sky; where Sāma lies slain, like the moon fallen to earth.

363.

363.

‘‘Brahā [Pg.180] vāḷamigākiṇṇaṃ, ākāsantaṃva dissati;

Yattha sāmo hato seti, sūriyova patito chamā.

The great forest, teeming with wild beasts, appears like the sky; where Sāma lies slain, like the sun fallen to earth.

364.

364.

‘‘Brahā vāḷamigākiṇṇaṃ, ākāsantaṃva dissati;

Yattha sāmo hato seti, paṃsunā patikuntito.

The great forest, teeming with wild beasts, appears like the sky; where Sāma lies slain, covered with dust.

365.

365.

‘‘Brahā vāḷamigākiṇṇaṃ, ākāsantaṃva dissati;

Yattha sāmo hato seti, idheva vasathassame’’.

The great forest, teeming with wild beasts, appears like the sky; where Sāma lies slain, right there shall be our hermitage.

366.

366.

‘‘Yadi tattha sahassāni, satāni niyutāni ca;

Nevamhākaṃ bhayaṃ koci, vane vāḷesu vijjati’’.

Even if there were thousands, hundreds, or myriads there, we would have no fear of any wild beasts in the forest.

367.

367.

‘‘Tato andhānamādāya, kāsirājā brahāvane;

Hatthe gahetvā pakkāmi, yattha sāmo hato ahu.

Then the king of Kāsi, taking the blind ones, led them by the hand into the great forest, to where Sāma had been slain.

368.

368.

‘‘Disvāna patitaṃ sāmaṃ, puttakaṃ paṃsukunthitaṃ;

Apaviddhaṃ brahāraññe, candaṃva patitaṃ chamā.

Seeing Sāma fallen, their dear son covered in dust, cast away in the great forest, like the moon fallen to earth.

369.

369.

‘‘Disvāna patitaṃ sāmaṃ, puttakaṃ paṃsukunthitaṃ;

Apaviddhaṃ brahāraññe, sūriyaṃva patitaṃ chamā.

Seeing Sāma fallen, their dear son covered in dust, cast away in the great forest, like the sun fallen to earth.

370.

370.

‘‘Disvāna patitaṃ sāmaṃ, puttakaṃ paṃsukunthitaṃ;

Apaviddhaṃ brahāraññe, kalūnaṃ paridevayuṃ.

Seeing Sāma fallen, their dear son covered in dust, cast away in the great forest, they lamented piteously.

371.

371.

‘‘Disvāna patitaṃ sāmaṃ, puttakaṃ paṃsukunthitaṃ;

Bāhā paggayha pakkanduṃ, adhammo kira bho iti.

Seeing Sāma fallen, their dear son covered in dust, they raised their arms and cried out, 'Truly, this is unrighteousness!'

372.

372.

‘‘Bāḷhaṃ kho tvaṃ pamattosi, sāma kalyāṇadassana;

Yo ajjevaṃ gate kāle, na kiñci mabhibhāsasi.

Surely you are deeply heedless, Sāma of lovely appearance, that at such a time as this, you say nothing to me.

373.

373.

‘‘Bāḷhaṃ kho tvaṃ padittosi, sāma kalyāṇadassana;

Yo ajjevaṃ gate kāle, na kiñci mabhibhāsasi.

Surely you are burning with pain, Sāma of lovely appearance, that at such a time as this, you say nothing to me.

374.

374.

‘‘Bāḷhaṃ kho tvaṃ pakuddhosi, sāma kalyāṇadassana;

Yo ajjevaṃ gate kāle, na kiñci mabhibhāsasi.

Surely you are very angry, Sāma of lovely appearance, that at such a time as this, you say nothing to me.

375.

375.

‘‘Bāḷhaṃ kho tvaṃ pasuttosi, sāma kalyāṇadassana;

Yo ajjevaṃ gate kāle, na kiñci mabhibhāsasi.

Surely you are fast asleep, Sāma of lovely appearance, that at such a time as this, you say nothing to me.

376.

376.

‘‘Bāḷhaṃ [Pg.181] kho tvaṃ vimanosi, sāma kalyāṇadassana;

Yo ajjevaṃ gate kāle, na kiñci mabhibhāsasi.

Surely you are deeply distressed, Sāma of lovely appearance, that at such a time as this, you say nothing to me.

377.

377.

‘‘Jaṭaṃ valinaṃ paṃsugataṃ, ko dāni saṇṭhapessati ;

Sāmo ayaṃ kālaṅkato, andhānaṃ paricārako.

Who now will arrange my matted, wrinkled, dust-covered hair? This Sāma is dead, the attendant of the blind.

378.

378.

‘‘Ko me sammajjamādāya, sammajjissati assamaṃ;

Sāmo ayaṃ kālaṅkato, andhānaṃ paricārako.

Who, taking the broom, will sweep the hermitage for me? This Sāma is dead, the attendant of the blind.

379.

379.

‘‘Ko dāni nhāpayissati, sītenuṇhodakena ca;

Sāmo ayaṃ kālaṅkato, andhānaṃ paricārako.

Who now will bathe me with cool and warm water? This Sāma has passed away, the attendant of the blind.

380.

380.

‘‘Ko dāni bhojayissati, vanamūlaphalāni ca;

Sāmo ayaṃ kālaṅkato, andhānaṃ paricārako’’.

Who now will feed me with roots and fruits from the forest? This Sāma is dead, the attendant of the blind.

381.

381.

‘‘Disvāna patitaṃ sāmaṃ, puttakaṃ paṃsukunthitaṃ;

Aṭṭitā puttasokena, mātā saccaṃ abhāsatha.

Having seen Sāma fallen, her dear son covered in dust, afflicted by grief for her son, the mother spoke an Act of Truth.

382.

382.

‘‘Yena saccenayaṃ sāmo, dhammacārī pure ahu;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that this Sāma formerly lived righteously, by this utterance of truth, may the poison in Sāma be destroyed.

383.

383.

‘‘Yena saccenayaṃ sāmo, brahmacārī pure ahu;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that this Sāma formerly lived a holy life, by this utterance of truth, may the poison in Sāma be destroyed.

384.

384.

‘‘Yena saccenayaṃ sāmo, saccavādī pure ahu;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that this Sāma was formerly a speaker of truth, by this utterance of truth, may the poison in Sāma be destroyed.

385.

385.

‘‘Yena saccenayaṃ sāmo, mātāpettibharo ahu;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that this Sāma was a supporter of his mother and father, by this utterance of truth, may the poison in Sāma be destroyed.

386.

386.

‘‘Yena saccenayaṃ sāmo, kule jeṭṭhāpacāyiko;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that this Sāma was respectful to the elders in his family, by this utterance of truth, may the poison in Sāma be destroyed.

387.

387.

‘‘Yena saccenayaṃ sāmo, pāṇā piyataro mama;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that this Sāma is dearer to me than life itself, by this utterance of truth, may the poison in Sāma be destroyed.

388.

388.

‘‘Yaṃ [Pg.182] kiñcitthi kataṃ puññaṃ, mayhañceva pitucca te;

Sabbena tena kusalena, visaṃ sāmassa haññatu’’.

Whatever merit has been made by me and also by your father, by all that wholesome action, may the poison in Sāma be destroyed.

389.

389.

‘‘Disvāna patitaṃ sāmaṃ, puttakaṃ paṃsukunthitaṃ;

Aṭṭito puttasokena, pitā saccaṃ abhāsatha.

Seeing Sāma fallen, the young son covered in dust, distressed by sorrow for his son, the father spoke the truth.

390.

390.

‘‘Yena saccenayaṃ sāmo, dhammacārī pure ahu;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that Sāma was a follower of Dhamma in the past, by this utterance of truth, may the poison in Sāma be destroyed.

391.

391.

‘‘Yena saccenayaṃ sāmo, brahmacārī pure ahu;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that Sāma was a celibate in the past, by this utterance of truth, may the poison in Sāma be destroyed.

392.

392.

‘‘Yena saccenayaṃ sāmo, saccavādī pure ahu;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that Sāma was a truthful speaker in the past, by this utterance of truth, may the poison in Sāma be destroyed.

393.

393.

‘‘Yena saccenayaṃ sāmo, mātāpettibharo ahu;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that Sāma was a supporter of his parents, by this utterance of truth, may the poison in Sāma be destroyed.

394.

394.

‘‘Yena saccenayaṃ sāmo, kule jeṭṭhāpacāyiko;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that Sāma was respectful to elders in his family, by this utterance of truth, may the poison in Sāma be destroyed.

395.

395.

‘‘Yena saccenayaṃ sāmo, pāṇā piyataro mama;

Etena saccavajjena, visaṃ sāmassa haññatu.

By the truth that Sāma was dearer to me than life, by this utterance of truth, may the poison in Sāma be destroyed.

396.

396.

‘‘Yaṃ kiñcitthi kataṃ puññaṃ, mayhañceva mātucca te;

Sabbena tena kusalena, visaṃ sāmassa haññatu.

Whatever merit has been made by me and by your mother, by all that wholesome deed, may the poison in Sāma be destroyed.

397.

397.

‘‘Sā devatā antarahitā, pabbate gandhamādane;

Sāmassa anukampāya, imaṃ saccaṃ abhāsatha.

That deity, concealed on the Gandhamādana mountain, out of compassion for Sāma, spoke this truth:

398.

398.

‘‘Pabbatyāhaṃ gandhamādane, cirarattanivāsinī ;

Na me piyataro koci, añño sāmena vijjati;

Etena saccavajjena, visaṃ sāmassa haññatu.

I have long dwelt on the Gandhamādana mountain; none is dearer to me than Sāma. By this utterance of truth, may the poison in Sāma be destroyed.

399.

399.

‘‘Sabbe vanā gandhamayā, pabbate gandhamādane;

Etena saccavajjena, visaṃ sāmassa haññatu’’.

All the forests on the Gandhamādana mountain are fragrant. By this utterance of truth, may the poison in Sāma be destroyed.

400.

400.

Tesaṃ [Pg.183] lālappamānānaṃ, bahuṃ kāruññasañhitaṃ;

Khippaṃ sāmo samuṭṭhāsi, yuvā kalyāṇadassano.

As they were lamenting, filled with great compassion, Sāma quickly arose, a youth of lovely appearance.

401.

401.

‘‘Sāmohamasmi bhaddaṃ vo, sotthināmhi samuṭṭhito;

Mā bāḷhaṃ paridevetha, mañjunābhivadetha maṃ’’.

I am Sāma, may it be well with you. I have arisen safely. Do not lament excessively; address me with gentle words.

402.

402.

‘‘Svāgataṃ te mahārāja, atho te adurāgataṃ;

Issarosi anuppatto, yaṃ idhatthi pavedaya.

Welcome to you, O great king, and may your arrival be a good one. You have arrived as a lord; declare what is here.

403.

403.

‘‘Tindukāni piyālāni, madhuke kāsumāriyo;

Phalāni khuddakappāni, bhuñja rāja varaṃ varaṃ.

Tinduka fruits, piyāla fruits, madhuka fruits, and kāsumāri fruits, small fruits; eat, O king, the very best.

404.

404.

‘‘Atthi me pāniyaṃ sītaṃ, ābhataṃ girigabbharā;

Tato piva mahārāja, sace tvaṃ abhikaṅkhasi’’.

I have cool water, brought from a mountain cave; from that, drink, O great king, if you so desire.

405.

405.

‘‘Sammuyhāmi pamuyhāmi, sabbā muyhanti me disā;

Petaṃ taṃ sāmamaddakkhiṃ, ko nu tvaṃ sāma jīvasi’’.

I am bewildered, I am confused, all directions are obscured to me. I saw you dead, Sāma—how is it that you now live?

406.

406.

‘‘Api jīvaṃ mahārāja, purisaṃ gāḷhavedanaṃ;

Upanītamanasaṅkappaṃ, jīvantaṃ maññate mataṃ.

O great king, a man, though living, who is in deep pain, with his mind's intentions overwhelmed, is considered dead while living.

407.

407.

‘‘Api jīvaṃ mahārāja, purisaṃ gāḷhavedanaṃ;

Taṃ nirodhagataṃ santaṃ, jīvantaṃ maññate mataṃ.

O great king, a man, though living, who is in deep pain, having attained the peace of cessation, is considered dead while living.

408.

408.

‘‘Yo mātaraṃ pitaraṃ vā, macco dhammena posati;

Devāpi naṃ tikicchanti, mātāpettibharaṃ naraṃ.

Whatever mortal righteously supports his mother or father, even the gods care for that man who supports his parents.

409.

409.

‘‘Yo mātaraṃ pitaraṃ vā, macco dhammena posati;

Idheva naṃ pasaṃsanti, pecca sagge pamodati’’.

Whatever mortal righteously supports his mother or father, they praise him here in this world, and after death, he rejoices in heaven.

410.

410.

‘‘Esa bhiyyo pamuyhāmi, sabbā muyhanti me disā;

Saraṇaṃ taṃ sāma gacchāmi, tvañca me saraṇaṃ bhava’’.

Now I am even more bewildered, all directions are obscured to me. I go to you for refuge, Sāma; be a refuge for me.

411.

411.

‘‘Dhammaṃ cara mahārāja, mātāpitūsu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards your mother and father, O khattiya. Having practiced the Dhamma here, O king, you will go to heaven.

412.

412.

‘‘Dhammaṃ cara mahārāja, puttadāresu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards your children and wife, O khattiya. Having practiced the Dhamma here, O king, you will go to heaven.

413.

413.

‘‘Dhammaṃ [Pg.184] cara mahārāja, mittāmaccesu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards friends and ministers, O khattiya. Having practiced the Dhamma here, O king, you will go to heaven.

414.

414.

‘‘Dhammaṃ cara mahārāja, vāhanesu balesu ca;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards your mounts and armies. Having practiced the Dhamma here, O king, you will go to heaven.

415.

415.

‘‘Dhammaṃ cara mahārāja, gāmesu nigamesu ca;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, in villages and towns. Having practiced the Dhamma here, O king, you will go to heaven.

416.

416.

‘‘Dhammaṃ cara mahārāja, raṭṭhesu janapadesu ca;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, in kingdoms and provinces. Having practiced the Dhamma here, O king, you will go to heaven.

417.

417.

‘‘Dhammaṃ cara mahārāja, samaṇabrāhmaṇesu ca;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards ascetics and brahmins. Having practiced the Dhamma here, O king, you will go to heaven.

418.

418.

‘‘Dhammaṃ cara mahārāja, migapakkhīsu khattiya;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, towards beasts and birds, O khattiya. Having practiced the Dhamma here, O king, you will go to heaven.

419.

419.

‘‘Dhammaṃ cara mahārāja, dhammo ciṇṇo sukhāvaho;

Idha dhammaṃ caritvāna, rāja saggaṃ gamissasi.

Practice the Dhamma, O great king, for the practiced Dhamma brings happiness. Having practiced the Dhamma here, O king, you will go to heaven.

420.

420.

‘‘Dhammaṃ cara mahārāja, saindā devā sabrahmakā;

Suciṇṇena divaṃ pattā, mā dhammaṃ rāja pāmado’’ti.

Practice the Dhamma, O great king. The gods with Indra and Brahmā reached heaven through good conduct. O king, do not be negligent of the Dhamma.

Suvaṇṇasāmajātakaṃ tatiyaṃ.

The Suvaṇṇasāma Jātaka, the third.

541. Nimijātakaṃ (4)

541. The Nimi Jātaka (4)

421.

421.

‘‘Accheraṃ vata lokasmiṃ, uppajjanti vicakkhaṇā;

Yadā ahu nimirājā, paṇḍito kusalatthiko.

How wonderful, indeed, in the world that discerning ones arise! Such was King Nimi, a wise man seeking what is wholesome.

422.

422.

‘‘Rājā sabbavidehānaṃ, adā dānaṃ arindamo;

Tassa taṃ dadato dānaṃ, saṅkappo udapajjatha;

Dānaṃ vā brahmacariyaṃ vā, katamaṃ su mahapphalaṃ.

The king of all the Videhas, the foe-subduer, gave gifts. As he was giving those gifts, a thought arose in him: 'Between giving and the holy life, which has the greater fruit?'

423.

423.

Tassa saṅkappamaññāya, maghavā devakuñjaro;

Sahassanetto pāturahu, vaṇṇena vihanaṃ tamaṃ.

Knowing his thought, Maghavā, the elephant among the gods, the thousand-eyed one, appeared, dispelling the darkness with his radiance.

424.

424.

Salomahaṭṭho [Pg.185] manujindo, vāsavaṃ avacā nimi;

‘‘Devatā nusi gandhabbo, adu sakko purindado.

With his hair standing on end, Nimi, lord of men, said to Vāsava: 'Are you a deity, a gandhabba, or Sakka, the giver of cities?'

425.

425.

‘‘Na ca me tādiso vaṇṇo, diṭṭho vā yadi vā suto;

Ācikkha me tvaṃ bhaddante, kathaṃ jānemu taṃ mayaṃ’’.

Never have I seen or heard of such an appearance. Tell me, good sir, how are we to know you?

426.

426.

Salomahaṭṭhaṃ ñatvāna, vāsavo avacā nimiṃ;

‘‘Sakkohamasmi devindo, āgatosmi tavantike;

Alomahaṭṭho manujinda, puccha pañhaṃ yamicchasi’’.

Knowing his hair stood on end, Vāsava said to Nimi: 'I am Sakka, the lord of gods; I have come into your presence. Let your hair not stand on end, O lord of men, and ask whatever question you desire.'

427.

427.

So ca tena katokāso, vāsavaṃ avacā nimi;

‘‘Pucchāmi taṃ mahārāja, sabbabhūtānamissara;

Dānaṃ vā brahmacariyaṃ vā, katamaṃ su mahapphalaṃ’’.

And having been given leave by him, Nimi addressed Vāsava: ‘I ask you, O great king, sovereign lord of all beings: Which is of greater fruit, giving or the holy life?’

428.

428.

So puṭṭho naradevena, vāsavo avacā nimiṃ;

‘‘Vipākaṃ brahmacariyassa, jānaṃ akkhāsijānato.

Asked by the lord of men, Vāsava spoke to Nimi; knowing the result of the holy life, he explained it to him who was discerning.

429.

429.

‘‘Hīnena brahmacariyena, khattiye upapajjati;

Majjhimena ca devattaṃ, uttamena visujjhati.

‘By an inferior holy life, one is reborn among khattiyas; by a middling one, one attains divinity; by the supreme, one is purified.’

430.

430.

‘‘Na hete sulabhā kāyā, yācayogena kenaci;

Ye kāye upapajjanti, anāgārā tapassino.

‘These bodies are not easily obtained by any kind of entreaty; those who are reborn in such bodies are homeless ascetics.’

431.

431.

‘‘Dudīpo sāgaro selo, mujakindo bhagīraso;

Usindaro kassapo ca, asako ca puthujjano.

‘Dudīpa, Sāgara, Sela, Mujakinda, Bhagīrasa, Usindara, Kassapa, and Asaka, the worldling.’

432.

432.

‘‘Ete caññe ca rājāno, khattiyā brāhmaṇā bahū;

Puthuyaññaṃ yajitvāna, petattaṃ nātivattisuṃ.

‘These and many other kings, khattiyas, and brahmins, having performed various sacrifices, did not transcend the state of the departed.’

433.

433.

‘‘Atha yīme avattiṃsu, anāgārā tapassino;

Sattisayo yāmahanu, somayāmo manojavo.

‘But those who lived as homeless ascetics—Sattisaya, Yāmahanu, Somayāma, and Manojava—’

434.

434.

‘‘Samuddo māgho bharato ca, isi kālapurakkhato ;

Aṅgīraso kassapo ca, kisavaccho akatti ca.

‘Samudda, Māgha, Bharata, and the sage Kālapurakkhato; Aṅgīrasa, Kassapa, Kisavaccha, and Akatti.’

435.

435.

‘‘Uttarena [Pg.186] nadī sīdā, gambhīrā duratikkamā;

Naḷaggivaṇṇā jotanti, sadā kañcanapabbatā.

‘To the north is the river Sīdā, deep and difficult to cross. The golden mountains always shine, radiant like reed-flames.’

436.

436.

‘‘Parūḷhakacchā tagarā, rūḷhakacchā vanā nagā;

Tatrāsuṃ dasasahassā, porāṇā isayo pure.

‘With dense thickets of tagara shrubs, with dense undergrowth in forests and mountains; there, in former times, were ten thousand ancient seers.’

437.

437.

‘‘Ahaṃ seṭṭhosmi dānena, saṃyamena damena ca;

Anuttaraṃ vataṃ katvā, pakiracārī samāhite.

‘I am foremost in giving, restraint, and self-control; having undertaken the unsurpassed observance, I wandered about, composed.’

438.

438.

‘‘Jātimantaṃ ajaccañca, ahaṃ ujugataṃ naraṃ;

Ativelaṃ namassissaṃ, kammabandhū hi māṇavā.

‘To a man of high birth and one of low birth, if he has gone straight, I would bow down exceedingly, for beings have their actions as their kin.’

439.

439.

‘‘Sabbe vaṇṇā adhammaṭṭhā, patanti nirayaṃ adho;

Sabbe vaṇṇā visujjhanti, caritvā dhammamuttamaṃ’’.

‘All classes, if unrighteous, fall downwards into hell; all classes are purified by practicing the supreme Dhamma.’

440.

440.

Idaṃ vatvāna maghavā, devarājā sujampati;

Vedehamanusāsitvā, saggakāyaṃ apakkami.

Having spoken thus, Maghavā, king of the gods, Sujampati, having instructed the King of Videha, departed to the heavenly host.

441.

441.

‘‘Imaṃ bhonto nisāmetha, yāvantettha samāgatā;

Dhammikānaṃ manussānaṃ, vaṇṇaṃ uccāvacaṃ bahuṃ.

‘Listen to this, good sirs, as many as are gathered here: the varied and abundant praise of righteous people.’

442.

442.

‘‘Yathā ayaṃ nimirājā, paṇḍito kusalatthiko;

Rājā sabbavidehānaṃ, adā dānaṃ arindamo.

‘How this King Nimi, wise, seeking what is wholesome, king of all the Videhas, the foe-subduer, gave alms.’

443.

443.

‘‘Tassa taṃ dadato dānaṃ, saṅkappo udapajjatha;

Dānaṃ vā brahmacariyaṃ vā, katamaṃ su mahapphalaṃ’’.

‘As he was giving that gift, this thought arose in him: “Which is of greater fruit, giving or the holy life?”’

444.

444.

Abbhuto vata lokasmiṃ, uppajji lomahaṃsano;

Dibbo ratho pāturahu, vedehassa yasassino.

A wonder indeed, a hair-raising event, arose in the world: a divine chariot appeared for the glorious King of Videha.

445.

445.

Devaputto mahiddhiko, mātali devasārathi;

Nimantayittha rājānaṃ, vedehaṃ mithilaggahaṃ.

A divine being of great power, Mātali, the charioteer of the gods, invited the king, the Videhan lord of Mithilā.

446.

446.

‘‘Ehimaṃ rathamāruyha, rājaseṭṭha disampati;

Devā dassanakāmā te, tāvatiṃsā saindakā;

Saramānā hi te devā, sudhammāyaṃ samacchare’’.

‘Come, ascend this chariot, O best of kings, lord of the land. The Tāvatiṃsa gods, with Indra, wish to see you; indeed, remembering you, the gods are gathered in the Sudhammā Hall.’

447.

447.

Tato [Pg.187] rājā taramāno, vedeho mithilaggaho;

Āsanā vuṭṭhahitvāna, pamukho rathamāruhi.

Then the king, the Videhan lord of Mithilā, hastening, rose from his seat and, as the chief, mounted the chariot.

448.

448.

Abhirūḷhaṃ rathaṃ dibbaṃ, mātali etadabravi;

‘‘Kena taṃ nemi maggena, rājaseṭṭha disampati;

Yena vā pāpakammantā, puññakammā ca ye narā’’.

When he had mounted the divine chariot, Mātali said this to him: ‘By which path shall I lead you, O best of kings, lord of the land: that taken by evil-doers, or by those people who have done meritorious deeds?’

449.

449.

‘‘Ubhayeneva maṃ nehi, mātali devasārathi;

Yena vā pāpakammantā, puññakammā ca ye narā’’.

‘Lead me by both ways, Mātali, divine charioteer: that taken by evil-doers, and by those people who have done meritorious deeds.’

450.

450.

‘‘Kena taṃ paṭhamaṃ nemi, rājaseṭṭha disampati;

Yena vā pāpakammantā, puññakammā ca ye narā’’.

‘By which shall I lead you first, O best of kings, lord of the land: that taken by evil-doers, or by those people who have done meritorious deeds?’

451.

451.

‘‘Niraye tāva passāmi, āvāse pāpakamminaṃ;

Ṭhānāni luddakammānaṃ, dussīlānañca yā gati’’.

‘First I shall see the hells, the abodes of evil-doers, the places of those of cruel deeds, and the destination of the immoral.’

452.

452.

Dassesi mātali rañño, duggaṃ vetaraṇiṃ nadiṃ;

Kuthitaṃ khārasaṃyuttaṃ, tattaṃ aggisikhūpamaṃ.

Mātali showed the king the river Vetaraṇī, difficult to cross, foul, mixed with caustic substances, heated, resembling a flame of fire.

453.

453.

Nimī have mātalimajjhabhāsatha, disvā janaṃ patamānaṃ vidugge;

‘‘Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme janā vetaraṇiṃ patanti’’.

Nimi then addressed Mātali, seeing people falling into that dreadful place: ‘Indeed, fear seizes me, charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What evil, pray, have these mortals done, that these people fall into the Vetaraṇī?’

454.

454.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he declared it to the discerning king.

455.

455.

‘‘Ye dubbale balavantā jīvaloke, hiṃsanti rosanti supāpadhammā;

Te luddakammā pasavetva pāpaṃ, teme janā vetaraṇiṃ patanti’’.

‘Those strong ones in the world of the living who, being of exceedingly evil ways, harm and anger the weak—those cruel-doers, having generated evil—those people fall into the Vetaraṇī.’

456.

456.

‘‘Sāmā [Pg.188] ca soṇā sabalā ca gijjhā, kākolasaṅghā adanti bheravā;

Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme jane kākolasaṅghā adanti’’.

‘Black dogs and spotted dogs and vultures, and terrifying flocks of crows devour them. Indeed, fear seizes me, charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What evil, pray, have these mortals done, that flocks of crows devour these people?’

457.

457.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he declared it to the discerning king.

458.

458.

‘‘Ye kecime maccharino kadariyā, paribhāsakā samaṇabrāhmaṇānaṃ;

Hiṃsanti rosanti supāpadhammā, te luddakammā pasavetva pāpaṃ;

Teme jane kākolasaṅghā adanti’’.

‘Those who are stingy and miserly, revilers of ascetics and brahmins, who, being of exceedingly evil ways, harm and anger them—those cruel-doers, having generated evil—flocks of crows devour those people.’

459.

459.

‘‘Sajotibhūtā pathaviṃ kamanti, tattehi khandhehi ca pothayanti;

Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme janā khandhahatā sayanti’’.

‘Having become fiery, they walk on the earth and strike with heated logs. Indeed, fear seizes me, charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What evil, pray, have these mortals done, that these people lie struck down by logs?’

460.

460.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he declared it to the discerning king.

461.

461.

‘‘Ye jīvalokasmi supāpadhammino, narañca nāriñca apāpadhammaṃ;

Hiṃsanti rosanti supāpadhammā, te luddakammā pasavetva pāpaṃ;

Teme janā khandhahatā sayanti’’.

‘Those in the world of the living of exceedingly evil ways who harm and anger a blameless man or woman—those cruel-doers, having generated evil—those people lie struck down by logs.’

462.

462.

‘‘Aṅgārakāsuṃ [Pg.189] apare phuṇanti, narā rudantā paridaḍḍhagattā;

Bhayañhi maṃ vidanti sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme janā aṅgārakāsuṃ phuṇanti’’.

‘Others sink into a pit of embers, people weeping, with their bodies scorched. Indeed, fear seizes me, charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What evil, pray, have these mortals done, that these people sink into a pit of embers?’

463.

463.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he declared it to the discerning king.

464.

464.

‘‘Ye keci pūgāya dhanassa hetu, sakkhiṃ karitvā iṇaṃ jāpayanti;

Te jāpayitvā janataṃ janinda, te luddakammā pasavetva pāpaṃ;

Teme janā aṅgārakāsuṃ phuṇanti’’.

‘Those who, for the sake of a guild or for wealth, bear false witness and enforce a debt—having made people pay, O lord of men—those cruel-doers, having generated evil, those people sink into a pit of embers.’

465.

465.

‘‘Sajotibhūtā jalitā padittā, padissati mahatī lohakumbhī;

Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme janā avaṃsirā lohakumbhiṃ patanti’’.

‘Fiery, blazing, and aflame, a great iron cauldron appears. Indeed, fear seizes me, charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What evil, pray, have these mortals done, that these people fall headfirst into the iron cauldron?’

466.

466.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he declared it to the discerning king.

467.

467.

‘‘Ye sīlavantaṃ samaṇaṃ brāhmaṇaṃ vā, hiṃsanti rosanti supāpadhammā;

Te luddakammā pasavetva pāpaṃ, teme janā avaṃsirā lohakumbhiṃ patanti’’.

'Those who harm or anger a virtuous ascetic or brahmin, being of exceedingly evil ways—those cruel-doers, having generated evil—those people fall headfirst into the iron cauldron.'

468.

468.

‘‘Luñcanti [Pg.190] gīvaṃ atha veṭhayitvā, uṇhodakasmiṃ pakiledayitvā ;

Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme janā luttasirā sayanti’’.

'They tear at their necks, then twist them, having soaked them in hot water. Indeed, fear seizes me, charioteer, seeing this. I ask you, Mātali, divine charioteer: What evil, pray, have these mortals done, that these people lie with severed heads?'

469.

469.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he spoke to one who was capable of knowing.

470.

470.

‘‘Ye jīvalokasmi supāpadhammino, pakkhī gahetvāna viheṭhayanti te;

Viheṭhayitvā sakuṇaṃ janinda, te luddakāmā pasavetva pāpaṃ;

Teme janā luttasirā sayanti.

'Those in the world of the living who are of exceedingly evil ways, who catch birds and torment them—having tormented birds, O lord of men—those of cruel desires, having generated evil, those people lie with severed heads.'

471.

471.

‘‘Pahūtatoyā anigādhakūlā, nadī ayaṃ sandati suppatitthā;

Ghammābhitattā manujā pivanti, pītañca tesaṃ bhusa hoti pāni.

'Abundant in water, with deep banks, this river flows with good fords. People scorched by heat drink, and what they drink becomes chaff.'

472.

472.

‘‘Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, pītañca tesaṃ bhusa hoti pāni’’.

'Indeed, fear seizes me, charioteer, seeing this. I ask you, Mātali, divine charioteer: What evil, pray, have these mortals done, that what they drink becomes chaff?'

473.

473.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he spoke to one who was capable of knowing.

474.

474.

‘‘Ye suddhadhaññaṃ palāsena missaṃ, asuddhakammā kayino dadanti;

Ghammābhitattāna pipāsitānaṃ, pītañca tesaṃ bhusa hoti pāni’’.

'Those merchants of impure deeds who give pure grain mixed with chaff—for them, when oppressed by heat and thirsty, what they drink becomes chaff.'

475.

475.

‘‘Usūhi [Pg.191] sattīhi ca tomarehi, dubhayāni passāni tudanti kandataṃ;

Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme janā sattihatā sayanti’’.

'With arrows, spears, and javelins, they pierce both sides of the wailing ones. Fear grips me, O charioteer, seeing this. I ask you, Mātali, divine charioteer: What evil have these mortals done, that these people lie here struck by spears?'

476.

476.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he spoke to one who was capable of knowing.

477.

477.

‘‘Ye jīvalokasmi asādhukammino, adinnamādāya karonti jīvikaṃ;

Dhaññaṃ dhanaṃ rajataṃ jātarūpaṃ, ajeḷakañcāpi pasuṃ mahiṃsaṃ ;

Te luddakammā pasavetva pāpaṃ, teme janā sattihatā sayanti’’.

'Those in the world of the living who act unrighteously, taking what is not given to make their living—grain, wealth, silver, gold, and also goats, sheep, cattle, and buffalo—those cruel-doers, having generated evil, these people lie here struck by spears.'

478.

478.

‘‘Gīvāya baddhā kissa ime puneke, aññe vikantā bilakatā sayanti ;

Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme janā bilakatā sayanti’’.

'Why are some here bound by the neck, while others lie carved up, cut into pieces? Fear grips me, charioteer, seeing this. I ask you, Mātali, divine charioteer: What evil have these mortals done, that these people lie here cut into pieces?'

479.

479.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he spoke to one who was capable of knowing.

480.

480.

‘‘Orabbhikā sūkarikā ca macchikā, pasuṃ mahiṃsañca ajeḷakañca;

Hantvāna sūnesu pasārayiṃsu, te luddakammā pasavetva pāpaṃ;

Teme janā bilakatā sayanti.

'Sheep-butchers, pork-butchers, and fishermen, having killed cattle, buffalo, goats, and sheep, and laid them out for sale in the slaughterhouses—those cruel-doers, having generated evil, these people lie here cut into pieces.'

481.

481.

‘‘Rahado [Pg.192] ayaṃ muttakarīsapūro, duggandharūpo asuci pūti vāti;

Khudāparetā manujā adanti, bhayañhi maṃ vindati sūta disvā;

Pucchāmi taṃ mātali devasārathi, ime nu maccā kimakaṃsu pāpaṃ;

Yeme janā muttakarīsabhakkhā’’.

'This lake is filled with urine and excrement, foul-smelling, impure, and stinking. People afflicted by hunger eat it. Fear grips me, charioteer, seeing this. I ask you, Mātali, divine charioteer: What evil have these mortals done, that these people feed on urine and excrement?'

482.

482.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he spoke to one who was capable of knowing.

483.

483.

‘‘Ye kecime kāraṇikā virosakā, paresaṃ hiṃsāya sadā niviṭṭhā;

Te luddakammā pasavetva pāpaṃ, mittadduno mīḷhamadanti bālā.

'Those who are torturers and sowers of discord, always intent on harming others—those cruel-doers, having generated evil, those fools and betrayers of friends devour filth.'

484.

484.

‘‘Rahado ayaṃ lohitapubbapūro, duggandharūpo asuci pūti vāti;

Ghammābhitattā manujā pivanti, bhayañhi maṃ vindati sūta disvā;

Pucchāmi taṃ mātali devasārathi, ime nu maccā kimakaṃsu pāpaṃ;

Yeme janā lohitapubbabhakkhā’’.

'This lake is filled with blood and pus, foul-smelling, impure, and stinking. People scorched by heat drink from it. Fear grips me, charioteer, seeing this. I ask you, Mātali, divine charioteer: What evil have these mortals done, that these people feed on blood and pus?'

485.

485.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he spoke to one who was capable of knowing.

486.

486.

‘‘Ye mātaraṃ vā pitaraṃ vā jīvaloke, pārājikā arahante hananti;

Te luddakammā pasavetva pāpaṃ, teme janā lohitapubbabhakkhā’’.

'Those in the world of the living who kill their mother or father, or who kill Arahants who have reached the final goal—those cruel-doers, having generated evil, these people feed on blood and pus.'

487.

487.

‘‘Jivhañca [Pg.193] passa baḷisena viddhaṃ, vihataṃ yathā saṅkusatena cammaṃ;

Phandanti macchāva thalamhi khittā, muñcanti kheḷaṃ rudamānā kimete.

'See their tongues pierced by a hook, struck like a hide with a hundred spikes. They writhe like fish cast on land; weeping, they drool. What have these people done?'

488.

488.

‘‘Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme janā vaṅkaghastā sayanti’’.

'Fear grips me, charioteer, seeing this. I ask you, Mātali, divine charioteer: What evil have these mortals done, that these people lie here, devoured by hooks?'

489.

489.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he spoke to one who was capable of knowing.

490.

490.

‘‘Ye keci sandhānagatā manussā, agghena agghaṃ kayaṃ hāpayanti;

Kuṭena kuṭaṃ dhanalobhahetu, channaṃ yathā vāricaraṃ vadhāya.

'Those people who engage in conspiracy, who defraud in trade by falsifying value, cheating with deceit for the sake of greed for wealth, like one in hiding for the slaughter of a water-creature—'

491.

491.

‘‘Na hi kūṭakārissa bhavanti tāṇā, sakehi kammehi purakkhatassa;

Te luddakammā pasavetva pāpaṃ, teme janā vaṅkaghastā sayanti’’.

'Indeed, for the deceitful, driven by their own deeds, there is no refuge. Those cruel-doers, having generated evil, these people lie here, devoured by hooks.'

492.

492.

‘‘Nārī imā samparibhinnagattā, paggayha kandanti bhuje dujaccā;

Sammakkhitā lohitapubbalittā, gāvo yathā āghātane vikantā;

Tā bhūmibhāgasmiṃ sadā nikhātā, khandhātivattanti sajotibhūtā.

'These women, their bodies completely torn apart, wail with their arms upraised, these ill-born ones. Smeared and anointed with blood and pus, they are like cattle carved up in a slaughterhouse. They are forever buried in the earth, visible past their shoulders, blazing.'

493.

493.

‘‘Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Imā nu nāriyo kimakaṃsu pāpaṃ, yā bhūmibhāgasmiṃ sadā nikhātā;

Khandhātivattanti sajotibhūtā’’.

'Fear grips me, charioteer, seeing this. I ask you, Mātali, divine charioteer: What evil have these women done, that they are forever buried in the earth, visible past their shoulders, blazing?'

494.

494.

Tassa [Pg.194] puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he spoke to one who was capable of knowing.

495.

495.

‘‘Kolitthiyāyo idha jīvaloke, asuddhakammā asataṃ acāruṃ;

Tā dittarūpā pati vippahāya, aññaṃ acāruṃ ratikhiḍḍahetu;

Tā jīvalokasmiṃ ramāpayitvā, khandhātivattanti sajotibhūtā.

'These women of good family, here in the world of the living, were of impure deeds and unlovely, wicked conduct. Abandoning their husbands, they went with other men for the sake of pleasure and sport. Having enjoyed themselves in the world of the living, they are now visible past their shoulders, blazing.'

496.

496.

‘‘Pāde gahetvā kissa ime puneke, avaṃsirā narake pātayanti;

Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme janā avaṃsirā narake pātayanti’’.

'Having seized them by the feet, why are some cast headfirst into hell? Fear grips me, charioteer, seeing this. I ask you, Mātali, divine charioteer: What evil have these mortals done, that these people are cast headfirst into hell?'

497.

497.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he spoke to one who was capable of knowing.

498.

498.

‘‘Ye jīvalokasmi asādhukammino, parassa dārāni atikkamanti;

Te tādisā uttamabhaṇḍathenā, teme janā avaṃsirā narake pātayanti.

'Those in the world of the living who act unrighteously, who transgress against the wives of others—such people, thieves of the highest treasure, are cast headfirst into hell.'

499.

499.

‘‘Te vassapūgāni bahūni tattha, nirayesu dukkhaṃ vedanaṃ vedayanti;

Na hi pāpakārissa bhavanti tāṇā, sakehi kammehi purakkhatassa;

Te luddakammā pasavetva pāpaṃ, teme janā avaṃsirā narake pātayanti’’.

'There, for many multitudes of years, they experience painful feelings in the hells. Indeed, for the evil-doer, driven by their own actions, there is no refuge. Those cruel-doers, having generated evil, these people are cast headfirst into hell.'

500.

500.

‘‘Uccāvacāme [Pg.195] vividhā upakkamā, nirayesu dissanti sughorarūpā;

Bhayañhi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu pāpaṃ, yeme janā adhimattā dukkhā tibbā;

Kharā kaṭukā vedanā vedayanti’’.

'These various and diverse torments are seen in the hells, of exceedingly horrible form. Fear grips me, charioteer, seeing this. I ask you, Mātali, divine charioteer: What evil have these mortals done, that these people experience such excessive, intense, harsh, and bitter painful feelings?'

501.

501.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ pāpakammānaṃ, jānaṃ akkhāsijānato.

Asked by him, Mātali, the divine charioteer, explained; knowing the result of evil deeds, he spoke to one who was capable of knowing.

502.

502.

‘‘Ye jīvalokasmi supāpadiṭṭhino, vissāsakammāni karonti mohā;

Parañca diṭṭhīsu samādapenti, te pāpadiṭṭhiṃ pasavetva pāpaṃ;

Teme janā adhimattā dukkhā tibbā, kharā kaṭukā vedanā vedayanti.

Those in this world of the living who hold very evil views, who through delusion perform treacherous deeds and establish others in their views—they, having generated evil from their evil view, these people experience feelings that are exceedingly painful, intense, sharp, and bitter.

503.

503.

‘‘Viditā te mahārāja, āvāsā pāpakamminaṃ;

Ṭhānāni luddakammānaṃ, dussīlānañca yā gati;

Uyyāhi dāni rājīsi, devarājassa santike’’.

Great king, you have seen the dwellings of those of evil deeds, the haunts of the cruel, and the destiny of the immoral. Now, O king, go forth to the presence of the king of gods.

504.

504.

‘‘Pañcathūpaṃ dissatidaṃ vimānaṃ, mālāpiḷandhā sayanassa majjhe;

Tatthacchati nārī mahānubhāvā, uccāvacaṃ iddhi vikubbamānā.

Behold this five-spired celestial mansion. There, in the middle of a couch, dwells a woman of great power, adorned with garlands, displaying diverse psychic powers.

505.

505.

‘‘Vittī hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ayaṃ nu nārī kimakāsi sādhuṃ, yā modati saggapattā vimāne’’.

Indeed, joy finds me, O charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What good deed did this woman do, that she rejoices in a celestial mansion, having attained heaven?

506.

506.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

When asked, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to the one who knew.

507.

507.

‘‘Yadi [Pg.196] te sutā bīraṇī jīvaloke, āmāyadāsī ahu brāhmaṇassa;

Sā pattakāle atithiṃ viditvā, mātāva puttaṃ sakimābhinandī;

Saṃyamā saṃvibhāgā ca, sā vimānasmi modati.

If you have heard of Bīraṇī in the world of the living, she was a servant girl of a brahmin. Recognizing a guest at the proper time, she rejoiced in him as a mother in her own son. Through restraint and sharing, she now delights in the celestial mansion.

508.

508.

‘‘Daddallamānā ābhenti, vimānā satta nimmitā;

Tattha yakkho mahiddhiko, sabbābharaṇabhūsito;

Samantā anupariyāti, nārīgaṇapurakkhato.

Shining brightly, seven created celestial mansions illuminate. There, a yakkha of great psychic power, adorned with all ornaments, moves about on all sides, attended by a host of women.

509.

509.

‘‘Vittī hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ayaṃ nu macco kimakāsi sādhuṃ, yo modati saggapatto vimāne’’.

Indeed, joy finds me, O charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What good deed did this mortal do, that he rejoices in a celestial mansion, having attained heaven?

510.

510.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

When asked, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to the one who knew.

511.

511.

‘‘Soṇadinno gahapati, esa dānapatī ahu;

Esa pabbajituddissa, vihāre satta kārayi.

Soṇadinno the householder was a master of giving. For the sake of those who had gone forth, he had seven monasteries built.

512.

512.

‘‘Sakkaccaṃ te upaṭṭhāsi, bhikkhavo tattha vāsike;

He respectfully attended to the monks residing there,

Acchādanañca bhattañca, senāsanaṃ padīpiyaṃ.

with clothing and food, lodging and lamps.

Adāsi ujubhūtesu, vippasannena cetasā.

He gave to the upright ones with a serene mind.

513.

513.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī ;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāhitaṃ.

On the fourteenth, the fifteenth, and the eighth day of the fortnight, and during the special observance fortnight, well-composed in the eight factors,

514.

514.

‘‘Uposathaṃ upavasī, sadā sīlesu saṃvuto;

Saṃyamā saṃvibhāgā ca, so vimānasmi modati.

He observed the Uposatha, ever restrained in virtue; through restraint and sharing, he delights in the celestial mansion.

515.

515.

‘‘Pabhāsati midaṃ byamhaṃ, phalikāsu sunimmitaṃ;

Nārīvaragaṇākiṇṇaṃ, kūṭāgāravarocitaṃ;

Upetaṃ annapānehi, naccagītehi cūbhayaṃ.

This mansion shines forth, well-constructed of crystal, crowded with the finest groups of women, adorned with excellent peaked-roof buildings, endowed with food and drink, and with both dance and song.

516.

516.

‘‘Vittī [Pg.197] hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu sādhuṃ, ye modare saggapattā vimāne’’.

Indeed, joy finds me, O charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What good deeds did these mortals do, that they rejoice in a celestial mansion, having attained heaven?

517.

517.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

When asked, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to the one who knew.

518.

518.

‘‘Yā kāci nāriyo idha jīvaloke, sīlavantiyo upāsikā;

Dāne ratā niccaṃ pasannacittā, sacce ṭhitā uposathe appamattā;

Saṃyamā saṃvibhāgā ca, tā vimānasmi modare.

Whatever women there are here in the world of the living, virtuous female lay disciples, delighting in giving, always with serene minds, established in truth, diligent in the Uposatha; through restraint and sharing, they rejoice in the celestial mansion.

519.

519.

‘‘Pabhāsati midaṃ byamhaṃ, veḷuriyāsu nimmitaṃ;

Upetaṃ bhūmibhāgehi, vibhattaṃ bhāgaso mitaṃ.

This mansion shines forth, made of beryl, endowed with terraces, divided into measured sections.

520.

520.

‘‘Āḷambarā mudiṅgā ca, naccagītā suvāditā;

Dibbā saddā niccharanti, savanīyā manoramā.

Āḷambara and mudiṅgā drums, dance and song well-played; divine sounds issue forth, pleasant to hear and delightful.

521.

521.

‘‘Nāhaṃ evaṃgataṃ jātu, evaṃsuruciraṃ pure;

Saddaṃ samabhijānāmi, diṭṭhaṃ vā yadi vā sutaṃ.

Never before have I known such a sound, so very delightful, whether seen or heard.

522.

522.

‘‘Vittī hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu sādhuṃ, ye modare saggapattā vimāne’’.

Indeed, joy finds me, O charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What good deeds did these mortals do, that they rejoice in a celestial mansion, having attained heaven?

523.

523.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

When asked, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to the one who knew.

524.

524.

‘‘Ye keci maccā idha jīvaloke, sīlavantā upāsakā;

Ārāme udapāne ca, papā saṅkamanāni ca;

Arahante sītibhūte, sakkaccaṃ paṭipādayuṃ.

Whatever mortals here in the world of the living, virtuous male lay disciples, respectfully provided parks, wells, water-sheds, and walkways for the Arahants who have become cool.

525.

525.

‘‘Cīvaraṃ [Pg.198] piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Adaṃsu ujubhūtesu, vippasannena cetasā.

They gave robes, almsfood, medicine, and lodging to the upright ones, with a serene mind.

526.

526.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāhitaṃ.

On the fourteenth, the fifteenth, and the eighth day of the fortnight, and during the special observance fortnight, well-composed in the eight factors,

527.

527.

‘‘Uposathaṃ upavasuṃ, sadā sīlesu saṃvutā;

Saṃyamā saṃvibhāgā ca, te vimānasmi modare.

They observed the Uposatha, always restrained in virtue; through restraint and sharing, they rejoice in the celestial mansion.

528.

528.

‘‘Pabhāsati midaṃ byamhaṃ, phalikāsu sunimmitaṃ;

Nārīvaragaṇākiṇṇaṃ, kūṭāgāravarocitaṃ.

This mansion shines forth, well-constructed of crystal, crowded with the finest groups of women, adorned with excellent peaked-roof buildings.

529.

529.

‘‘Upetaṃ annapānehi, naccagītehi cūbhayaṃ;

Najjo cānupariyāti, nānāpupphadumāyutā.

Endowed with food and drink, and with both dance and song; and a river flows nearby, lined with trees of various flowers.

530.

530.

‘‘Vittī hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ayaṃ nu macco kimakāsi sādhuṃ, yo modatī saggapatto vimāne’’.

Indeed, joy finds me, O charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What good deed did this mortal do, that he rejoices in a celestial mansion, having attained heaven?

531.

531.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

When asked, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to the one who knew.

532.

532.

‘‘Mithilāyaṃ gahapati, esa dānapatī ahu;

Ārāme udapāne ca, papā saṅkamanāni ca;

Arahante sītibhūte, sakkaccaṃ paṭipādayi.

In Mithilā, this householder was a master of giving. He respectfully provided parks, wells, water-sheds, and walkways for the Arahants who have become cool.

533.

533.

‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Adāsi ujubhūtesu, vippasannena cetasā.

He gave robes, almsfood, medicine, and lodging to the upright ones, with a serene mind.

534.

534.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāhitaṃ.

On the fourteenth, the fifteenth, and the eighth day of the fortnight, and during the special observance fortnight, well-composed in the eight factors,

535.

535.

‘‘Uposathaṃ upavasī, sadā sīlesu saṃvuto;

Saṃyamā saṃvibhāgā ca, so vimānasmi modati’’.

He observed the Uposatha, ever restrained in virtue; through restraint and sharing, he delights in the celestial mansion.

536.

536.

‘‘Pabhāsati midaṃ byamhaṃ, phalikāsu sunimmitaṃ ;

Nārīvaragaṇākiṇṇaṃ, kūṭāgāravarocitaṃ.

This mansion shines forth, well-constructed of crystal, crowded with the finest groups of women, adorned with excellent peaked-roof buildings.

537.

537.

‘‘Upetaṃ [Pg.199] annapānehi, naccagītehi cūbhayaṃ;

Najjo cānupariyāti, nānāpupphadumāyutā.

Endowed with food and drink, and with both dance and song; and a river flows nearby, lined with trees of various flowers.

538.

538.

‘‘Rājāyatanā kapitthā ca, ambā sālā ca jambuyo;

Tindukā ca piyālā ca, dumā niccaphalā bahū.

Rājāyatana trees, wood apples, mangoes, sal trees, rose-apples, tinduka trees, and piyāla trees—many trees always bearing fruit.

539.

539.

‘‘Vittī hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ayaṃ nu macco kimakāsi sādhuṃ, yo modatī saggapatto vimāne’’.

Indeed, joy finds me, O charioteer, upon seeing this. I ask you, Mātali, divine charioteer: What good deed did this mortal do, that he rejoices in a celestial mansion, having attained heaven?

540.

540.

‘‘Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

Being questioned by him, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to one who knows.

541.

541.

‘‘Mithilāyaṃ gahapati, esa dānapatī ahu;

Ārāme udapāne ca, papā saṅkamanāni ca;

Arahante sītibhūte, sakkaccaṃ paṭipādayi.

In Mithilā, this householder was a generous donor. He respectfully provided parks, wells, drinking spots, and walkways for the Arahants who had become cool.

542.

542.

‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Adāsi ujubhūtesu, vippasannena cetasā.

He gave robes, almsfood, requisites, and lodging to the upright ones, with a mind of serene confidence.

543.

543.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāhitaṃ.

On the fourteenth, the fifteenth, and the eighth day of the fortnight, and during the special observance fortnight, well-established in the eight factors,

544.

544.

‘‘Uposathaṃ upavasī, sadā sīlesu saṃvuto;

Saṃyamā saṃvibhāgā ca, so vimānasmi modati’’.

He observed the Uposatha, ever restrained in virtue. Through self-control and sharing, he rejoices in the heavenly mansion.

545.

545.

‘‘Pabhāsati midaṃ byamhaṃ, veḷuriyāsu nimmitaṃ;

Upetaṃ bhūmibhāgehi, vibhattaṃ bhāgaso mitaṃ.

This mansion shines brightly, made of beryl, endowed with terraces, divided into measured sections.

546.

546.

‘‘Āḷambarā mudiṅgā ca, naccagītā suvāditā;

Dibyā saddā niccharanti, savanīyā manoramā.

Āḷambara and mudiṅga drums, dance, song, and well-played music—divine sounds issue forth, pleasant to hear and delightful.

547.

547.

‘‘Nāhaṃ evaṃgataṃ jātu, evaṃsuruciyaṃ pure;

Saddaṃ samabhijānāmi, diṭṭhaṃ vā yadi vā sutaṃ.

Never before have I known such a state, so delightful; nor do I recall such a sound, whether seen or heard.

548.

548.

‘‘Vittī [Pg.200] hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ayaṃ nu macco kimakāsi sādhuṃ, yo modati saggapatto vimāne’’.

Joy arises in me upon seeing this, O charioteer. I ask you, Mātali, divine charioteer: What good deed did this mortal do, who, having attained heaven, rejoices in this mansion?

549.

549.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

Being questioned by him, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to one who knows.

550.

550.

‘‘Bārāṇasiyaṃ gahapati, esa dānapatī ahu;

Ārāme udapāne ca, papā saṅkamanāni ca;

Arahante sītibhūte, sakkaccaṃ paṭipādayi.

In Bārāṇasī, this householder was a generous donor. He respectfully provided parks, wells, drinking spots, and walkways for the Arahants who had become cool.

551.

551.

‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Adāsi ujubhūtesu, vippasannena cetasā.

He gave robes, almsfood, requisites, and lodging to the upright ones, with a mind of serene confidence.

552.

552.

‘‘Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāhitaṃ.

On the fourteenth, the fifteenth, and the eighth day of the fortnight, and during the special observance fortnight, well-established in the eight factors,

553.

553.

‘‘Uposathaṃ upavasī, sadāsīlesu saṃvuto;

Saṃyamā saṃvibhāgā ca, so vimānasmi modati.

He observed the Uposatha, ever restrained in virtue. Through self-control and sharing, he rejoices in the heavenly mansion.

554.

554.

‘‘Yathā udayamādicco, hoti lohitako mahā;

Tathūpamaṃ idaṃ byamhaṃ, jātarūpassa nimmitaṃ.

Just as the rising sun is great and red, so is this mansion, made of refined gold.

555.

555.

‘‘Vittī hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ayaṃ nu macco kimakāsi sādhuṃ, yo modatī saggapatto vimāne’’.

Joy arises in me upon seeing this, O charioteer. I ask you, Mātali, divine charioteer: What good deed did this mortal do, who, having attained heaven, rejoices in this mansion?

556.

556.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

Being questioned by him, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to one who knows.

557.

557.

‘‘Sāvatthiyaṃ gahapati, esa dānapatī ahu;

Ārāme udapāne ca, papā saṅkamanāni ca;

Arahante sītibhūte, sakkaccaṃ paṭipādayi.

In Sāvatthī, this householder was a generous donor. He respectfully provided parks, wells, drinking spots, and walkways for the Arahants who had become cool.

558.

558.

‘‘Cīvaraṃ piṇḍapātañca, paccayaṃ sayanāsanaṃ;

Adāsi ujubhūtesu, vippasannena cetasā.

He gave robes, almsfood, requisites, and lodging to the upright ones, with a mind of serene confidence.

559.

559.

‘‘Cātuddasiṃ [Pg.201] pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāhitaṃ.

On the fourteenth, the fifteenth, and the eighth day of the fortnight, and during the special observance fortnight, well-established in the eight factors,

560.

560.

‘‘Uposathaṃ upavasī, sadā sīlesu saṃvuto;

Saṃyamā saṃvibhāgā ca, so vimānasmi modati.

He observed the Uposatha, ever restrained in virtue. Through self-control and sharing, he rejoices in the heavenly mansion.

561.

561.

‘‘Vehāyasā me bahukā, jātarūpassa nimmitā;

Daddallamānā ābhenti, vijjuvabbhaghanantare.

Many mansions in the sky, made of gold, shine resplendently, illumining the space amidst lightning and dense clouds.

562.

562.

‘‘Vittī hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Ime nu maccā kimakaṃsu sādhuṃ, ye modare saggapattā vimāne’’.

Joy arises in me upon seeing this, O charioteer. I ask you, Mātali, divine charioteer: What good deed did these mortals do, who, having attained heaven, rejoice in their mansions?

563.

563.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

Being questioned by him, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to one who knows.

564.

564.

‘‘Saddhāya suniviṭṭhāya, saddhamme suppavedite;

Akaṃsu satthu vacanaṃ, sammāsambuddhasāsane ;

Tesaṃ etāni ṭhānāni, yāni tvaṃ rāja passasi.

With faith well-established in the well-expounded Good Dhamma, they followed the Teacher’s word in the dispensation of the Perfectly Enlightened One. These are their abodes, O king, which you now see.

565.

565.

‘‘Viditā te mahārāja, āvāsā pāpakamminaṃ;

Atho kalyāṇakammānaṃ, ṭhānāni viditāni te;

Uyyāhi dāni rājīsi, devarājassa santike’’.

Known to you, great king, are the dwellings of evil-doers; and the abodes of those who do good are also known to you. Now proceed, O royal sage, to the presence of the King of Devas.

566.

566.

‘‘Sahassayuttaṃ hayavāhiṃ, dibbayānamadhiṭṭhito;

Yāyamāno mahārājā, addā sīdantare nage;

Disvānāmantayī sūtaṃ, ‘‘ime ke nāma pabbatā’’.

Mounted on a divine chariot drawn by a thousand horses, the great king, while traveling, saw the mountains in the Sīdantara sea. Having seen them, he addressed his charioteer: 'What are these mountains called?'

567.

567.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

Being questioned by him, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to one who knows.

568.

568.

‘‘Sudassano karavīko, īsadharo yugandharo;

Nemindharo vinatako, assakaṇṇo girī brahā.

Sudassana, Karavīka, Īsadhara, Yugandhara, Nemindhara, Vinataka, and Assakaṇṇa—these are the great mountains.

569.

569.

‘‘Ete [Pg.202] sīdantare nagā, anupubbasamuggatā;

Mahārājānamāvāsā, yāni tvaṃ rāja passasi.

These are the mountains of Sīdantara, rising in succession, the abodes of the Great Kings, which you, O king, now behold.

570.

570.

‘‘Anekarūpaṃ ruciraṃ, nānācitraṃ pakāsati;

Ākiṇṇaṃ indasadisehi, byaggheheva surakkhitaṃ.

Manifold in form and lovely, it shines with various wonders, crowded with beings like Indra, well-guarded as if by tigers.

571.

571.

‘‘Vittī hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Imaṃ nu dvāraṃ kimabhaññamāhu, (manorama dissati dūratova.)

Joy arises in me upon seeing this, O charioteer. I ask you, Mātali, divine charioteer: What, indeed, do they call this gate? (It appears delightful from afar.)

572.

572.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

Being questioned by him, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to one who knows.

573.

573.

‘‘Citrakūṭoti yaṃ āhu, devarājapavesanaṃ;

Sudassanassa girino, dvārañhetaṃ pakāsati.

This is what they call Citrakūṭa, the entrance for the king of the devas; it is the shining gateway of the mountain Sudassana.

574.

574.

‘‘Anekarūpaṃ ruciraṃ, nānācitraṃ pakāsati;

Ākiṇṇaṃ indasadisehi, byaggheheva surakkhitaṃ;

Pavisetena rājīsi, arajaṃ bhūmimakkama’’.

Manifold in form and lovely, it shines with various wonders, crowded with beings like Indra, well-guarded as if by tigers. Enter by this gate, O royal sage, and tread upon this dustless ground.

575.

575.

‘‘Sahassayuttaṃ hayavāhiṃ, dibbayānamadhiṭṭhito;

Yāyamāno mahārājā, addā devasabhaṃ idaṃ.

Mounted on a divine chariot drawn by a thousand horses, the great king, while traveling, saw this assembly of the devas.

576.

576.

‘‘Yathā sarade ākāse, nīlobhāso padissati;

Tathūpamaṃ idaṃ byamhaṃ, veḷuriyāsu nimmitaṃ.

Just as in the autumn sky a blue glow appears, so is this mansion, fashioned of beryl.

577.

577.

‘‘Vittī hi maṃ vindati sūta disvā, pucchāmi taṃ mātali devasārathi;

Imaṃ nu byamhaṃ kimabhaññamāhu, (manorama dissati dūratova.)

Joy arises in me upon seeing this, O charioteer. I ask you, Mātali, divine charioteer: What is this mansion called? (It appears delightful from afar.)

578.

578.

Tassa puṭṭho viyākāsi, mātali devasārathi;

Vipākaṃ puññakammānaṃ, jānaṃ akkhāsijānato.

Being questioned by him, Mātali, the divine charioteer, knowing the result of meritorious deeds, explained it to one who knows.

579.

579.

‘‘Sudhammā [Pg.203] iti yaṃ āhu, passesā dissate sabhā;

Veḷuriyārucirā citrā, dhārayanti sunimmitā.

What they call Sudhammā—behold, this assembly hall is seen! Beautiful, varied, and well-constructed, it is supported by beryl pillars.

580.

580.

‘‘Aṭṭhaṃsā sukatā thambhā, sabbe veḷuriyāmayā;

Yattha devā tāvatiṃsā, sabbe indapurohitā.

‘Octagonal, well-made pillars, all of lapis lazuli; where the Tāvatiṃsa gods, all with Indra as their chief, gather.

581.

581.

‘‘Atthaṃ devamanussānaṃ, cintayantā samacchare;

Pavisetena rājīsi, devānaṃ anumodanaṃ’’.

‘Reflecting on the welfare of gods and humans, they assemble harmoniously; enter, royal sage, to the gods’ approval.’

582.

582.

‘‘Taṃ devā paṭinandiṃsu, disvā rājānamāgataṃ;

‘‘Svāgataṃ te mahārāja, atho te adurāgataṃ;

Nisīda dāni rājīsi, devarājassa santike’’.

‘The gods rejoiced, seeing the king arrived: “Welcome, great king! Your coming is indeed opportune. Sit now, royal sage, near the king of gods.”’

583.

583.

‘‘Sakkopi paṭinandittha, vedehaṃ mithilaggahaṃ;

Nimantayittha kāmehi, āsanena ca vāsavo.

‘Sakka too welcomed Vedeha, the lord of Mithilā. Vāsava invited him with sensual pleasures and a seat.

584.

584.

‘‘Sādhu khosi anuppatto, āvāsaṃ vasavattinaṃ;

Vasa devesu rājīsi, sabbakāmasamiddhisu;

Tāvatiṃsesu devesu, bhuñja kāme amānuse’’.

‘Well have you arrived at the abode of the sovereign. Dwell among the gods, royal sage, amidst the fulfillment of all desires; among the Tāvatiṃsa gods, enjoy divine pleasures.’

585.

585.

‘‘Yathā yācitakaṃ yānaṃ, yathā yācitakaṃ dhanaṃ;

Evaṃsampadamevetaṃ, yaṃ parato dānapaccayā.

‘Like a borrowed chariot, like borrowed wealth, such is this attainment that comes from gifts from others.’

586.

586.

‘‘Na cāhametamicchāmi, yaṃ parato dānapaccayā;

Sayaṃkatāni puññāni, taṃ me āveṇikaṃ dhanaṃ.

‘I do not desire that which comes from gifts from others. My own merits, self-made, that is my exclusive treasure.’

587.

587.

‘‘Sohaṃ gantvā manussesu, kāhāmi kusalaṃ bahuṃ;

Dānena samacariyāya, saṃyamena damena ca;

Yaṃ katvā sukhito hoti, na ca pacchānutappati’’.

‘So I, going among humans, will perform many wholesome deeds: through generosity, even conduct, restraint, and self-control. Having done which, one is happy and does not later regret.’

588.

588.

‘‘Bahūpakāro no bhavaṃ, mātali devasārathi;

Yo me kalyāṇakammānaṃ, pāpānaṃ paṭidassayi’’.

‘You have been of great service to me, Mātali, divine charioteer, for you have shown me the fruits of wholesome and evil deeds.’

589.

589.

‘‘Idaṃ vatvā nimirājā, vedeho mithilaggaho;

Puthuyaññaṃ yajitvāna, saṃyamaṃ ajjhupāgamī’’ti.

‘Having said this, King Nimi, Vedeha, the lord of Mithilā, having performed an extensive sacrifice, undertook self-restraint.’

Nimijātakaṃ catutthaṃ.

The Nimi Jātaka, the Fourth.

542. Umaṅgajātakaṃ (5)

542. The Umaṅga Jātaka (5)

590.

590.

‘‘Pañcālo [Pg.204] sabbasenāya, brahmadattoyamāgato;

Sāyaṃ pañcāliyā senā, appameyyā mahosadha.

‘King Brahmadatta of Pañcāla has come with his whole army. This evening, O Mahosadha, the Pañcāla army is immeasurable.

591.

591.

‘‘Vīthimatī pattimatī, sabbasaṅgāmakovidā;

Ohārinī saddavatī, bherisaṅkhappabodhanā.

‘Well-arrayed and well-ordered, skilled in every battle; imposing and resonant, roused by the sound of drums and conches.’

592.

592.

‘‘Lohavijjā alaṅkārā, dhajinī vāmarohinī;

Sippiyehi susampannā, sūrehi suppatiṭṭhitā.

‘Adorned with metalwork, bearing banners and beautiful women; well-endowed with artisans, well-established with heroes.’

593.

593.

‘‘Dasettha paṇḍitā āhu, bhūripaññā rahogamā ;

Mātā ekādasī rañño, pañcāliyaṃ pasāsati.

‘Here, they say, are ten wise men, profound in wisdom, who go to secret places. The king’s mother is the eleventh; she governs in Pañcāla.’

594.

594.

‘‘Athetthekasataṃ khatyā, anuyantā yasassino;

Acchinnaraṭṭhā byathitā, pañcāliyaṃ vasaṃ gatā.

‘And here are one hundred Khattiyas, glorious followers, whose realms are intact; though distressed, they have come under the sway of the Pañcāla king.’

595.

595.

‘‘Yaṃvadā-takkarā rañño, akāmā piyabhāṇino;

Pañcālamanuyāyanti, akāmā vasino gatā.

‘Compliant and tribute-payers to the king, though unwilling, speaking pleasantly, they follow the Pañcāla king, unwillingly gone under his control.’

596.

596.

‘‘Tāya senāya mithilā, tisandhiparivāritā;

Rājadhānī videhānaṃ, samantā parikhaññati.

‘With that army, Mithilā, the capital city of the Videhas, is surrounded at its three junctions and is being trenched on all sides.’

597.

597.

‘‘Uddhaṃ tārakajātāva, samantā parivāritā;

Mahosadha vijānāhi, kathaṃ mokkho bhavissati’’.

‘Above, like a cluster of stars, it is surrounded on all sides. Mahosadha, understand: how will there be liberation?’

598.

598.

‘‘Pāde deva pasārehi, bhuñja kāme ramassu ca;

Hitvā pañcāliyaṃ senaṃ, brahmadatto palāyiti’’.

‘O king, stretch out your feet, enjoy sensual pleasures and delight. Brahmadatta will flee, abandoning the Pañcāla army.’

599.

599.

‘‘Rājā santhavakāmo te, ratanāni pavecchati;

Āgacchantu ito dūtā, mañjukā piyabhāṇino.

‘The king desires intimacy with you; he will send precious gifts. Let messengers come from here, charming and pleasant of speech.’

600.

600.

‘‘Bhāsantu mudukā vācā, yā vācā paṭinanditā;

Pañcālo ca videho ca, ubho ekā bhavantu te’’.

‘Let them speak gentle words, words that are welcomed. May Pañcāla and Videha both become one.’

601.

601.

‘‘Kathaṃ nu kevaṭṭa mahosadhena, samāgamo āsi tadiṅgha brūhi;

Kacci te paṭinijjhatto, kacci tuṭṭho mahosadho’’.

‘How then, Kevaṭṭa, was your meeting with Mahosadha? Tell me that now. Did you reject him? Was Mahosadha satisfied?’

602.

602.

‘‘Anariyarūpo [Pg.205] puriso janinda, asammodako thaddho asabbhirūpo;

Yathā mūgo ca badhiro ca, na kiñcitthaṃ abhāsatha’’.

‘O great king, he is a person of ignoble nature, unsociable, obstinate, and unseemly; like a mute and a deaf person, he spoke nothing of value.’

603.

603.

‘‘Addhā idaṃ mantapadaṃ sududdasaṃ, attho suddho naravīriyena diṭṭho;

Tathā hi kāyo mama sampavedhati, hitvā sayaṃ ko parahatthamessati’’.

‘Indeed, this counsel is very hard to understand; its pure meaning is seen through manly effort. For so my body trembles. Having abandoned one’s own, who will go into another’s hand?’

604.

604.

‘‘Channañhi ekāva matī sameti, ye paṇḍitā uttamabhūripattā;

Yānaṃ ayānaṃ atha vāpi ṭhānaṃ, mahosadha tvampi matiṃ karohi’’.

‘For us six who are wise, who have attained the highest and most profound wisdom, only one counsel is fitting. Whether to go, not to go, or to stay, Mahosadha, you too make up your mind.’

605.

605.

‘‘Jānāsi kho rāja mahānubhāvo, mahabbalo cūḷanibrahmadatto;

Rājā ca taṃ icchati māraṇatthaṃ, migaṃ yathā okacarena luddo.

‘O king, you know indeed that Cūḷani Brahmadatta is of great power and great might. And that king desires to kill you, like a cruel hunter a deer in its own haunt.’

606.

606.

‘‘Yathāpi maccho baḷisaṃ, vaṅkaṃ maṃsena chāditaṃ;

Āmagiddho na jānāti, maccho maraṇamattano.

‘Just as a fish, greedy for raw meat, does not recognize the crooked hook concealed by meat, and thus does not recognize its own death.

607.

607.

‘‘Evameva tuvaṃ rāja, cūḷaneyyassa dhītaraṃ;

Kāmagiddho na jānāsi, macchova maraṇamattano.

‘Just so, O king, greedy for sensual pleasure, you do not recognize the danger from Cūḷani's daughter, just as a fish does not recognize its own death.’

608.

608.

‘‘Sace gacchasi pañcālaṃ, khippamattaṃ jahissati;

Migaṃ panthānubandhaṃva, mahantaṃ bhayamessati’’.

‘If you go to Pañcāla, you will quickly lose your life. Like a deer following a path, great fear will come upon you.’

609.

609.

‘‘Mayameva bālamhase eḷamūgā, ye uttamatthāni tayī lapimhā;

Kimeva tvaṃ naṅgalakoṭivaḍḍho, atthāni jānāsi yathāpi aññe’’.

‘We indeed are fools, deaf and dumb, who spoke to you about the highest matters. What do you, a mere plow-raised fellow, know of such matters like others?’

610.

610.

‘‘Imaṃ gale gahetvāna, nāsetha vijitā mama;

Yo me ratanalābhassa, antarāyāya bhāsati’’.

‘Seizing him by the throat, expel him from my realm! He who speaks to obstruct my gaining of the jewel.’

611.

611.

‘‘Tato [Pg.206] ca so apakkamma, vedehassa upantikā;

Atha āmantayī dūtaṃ, mādharaṃ suvapaṇḍitaṃ.

Then, departing from the vicinity of Videha, he addressed a messenger, Mādhara, the wise parrot.

612.

612.

‘‘Ehi samma haritapakkha, veyyāvaccaṃ karohi me;

Atthi pañcālarājassa, sāḷikā sayanapālikā.

‘Come, friend, green-winged one, perform a service for me. There is a myna bird belonging to the king of Pañcāla, a guardian of the bedchamber.’

613.

613.

‘Taṃ bandhanena pucchassu, sā hi sabbassa kovidā;

Sā tesaṃ sabbaṃ jānāti, rañño ca kosiyassa ca.

‘Ask her about the plot, for she is skilled in all things. She knows everything about them, both the king’s and Kosiya’s.’

614.

614.

‘‘‘Āmo’ti so paṭissutvā, mādharo suvapaṇḍito;

Agamāsi haritapakkho, sāḷikāya upantikaṃ.

‘“Yes,” replied Mādhara, the wise parrot. The green-winged one went near the myna bird.’

615.

615.

‘‘Tato ca kho so gantvāna, mādharo suvapaṇḍito;

Athāmantayi sugharaṃ, sāḷikaṃ mañjubhāṇikaṃ.

Then, having gone there, Mādhara, the wise parrot, addressed Sughara, the sweet-voiced myna bird.

616.

616.

‘Kacci te sughare khamanīyaṃ, kacci vesse anāmayaṃ;

Kacci te madhunā lājā, labbhate sughare tuvaṃ’.

‘Is it agreeable for you, Sughara? Is it well with you at home? Are you able to obtain honey and parched grain, O Sughara?’

617.

617.

‘Kusalañceva me samma, atho samma anāmayaṃ;

Atho me madhunā lājā, labbhate suvapaṇḍita.

‘It is well for me, friend, and also, friend, I am free from illness. And also, O wise parrot, I obtain honey and parched grain.’

618.

618.

‘Kuto nu samma āgamma, kassa vā pahito tuvaṃ;

Na ca mesi ito pubbe, diṭṭho vā yadi vā suto’’.

‘From where now, friend, have you come? Or by whom have you been sent? Never before have I seen you here, nor heard of you.’

619.

619.

‘‘Ahosiṃ sivirājassa, pāsāde sayanapālako;

Tato so dhammiko rājā, baddhe mocesi bandhanā’’.

‘I was a guardian of the bedchamber in King Sivi’s palace. Then that righteous king released those bound in fetters.’

620.

620.

‘‘Tassa mekā dutiyāsi, sāḷikā mañjubhāṇikā;

Taṃ tattha avadhī seno, pekkhato sughare mama’’.

‘I had a companion, a sweet-voiced myna bird. A hawk slew her there, while I looked on, in my own dwelling.’

621.

621.

‘‘Tassā kāmā hi sammatto, āgatosmi tavantike;

Sace kareyya okāsaṃ, ubhayova vasāmase’’.

‘Intoxicated with desire for her, I have come into your presence. If you would make an opportunity, we could both live together.’

622.

622.

‘‘Suvova suviṃ kāmeyya, sāḷiko pana sāḷikaṃ;

Suvassa sāḷikāyeva, saṃvāso hoti kīdiso’’.

‘A parrot should desire a she-parrot, and a myna bird a she-myna bird. What kind of union would there be for a parrot with a myna bird?’

623.

623.

‘‘Yoyaṃ [Pg.207] kāme kāmayati, api caṇḍālikāmapi;

Sabbo hi sadiso hoti, natthi kāme asādiso’’.

‘Whoever desires sensual pleasures, even with a Caṇḍāla woman—everyone is indeed alike; there is no dissimilarity in sensual desire.’

624.

624.

‘‘Atthi jampāvatī nāma, mātā sivissa rājino;

Sā bhariyā vāsudevassa, kaṇhassa mahesī piyā.

‘There is one named Jampāvatī, the mother of King Sivi. She was the wife of Vāsudeva, the beloved chief queen of Kaṇha.’

625.

625.

‘‘Raṭṭhavatī kimpurisī, sāpi vacchaṃ akāmayi;

Manusso migiyā saddhiṃ, natthi kāme asādiso’’.

‘Raṭṭhavatī, the Kimpurisī, she too desired a calf. A man with a doe—there is no dissimilarity in sensual desire.’

626.

626.

‘‘Handa khvāhaṃ gamissāmi, sāḷike mañjubhāṇike;

Paccakkhānupadañhetaṃ, atimaññasi nūna maṃ’’.

‘Well then, I shall go, O sweet-voiced myna bird. This is indeed a word of refusal; surely you despise me.’

627.

627.

‘‘Na sirī taramānassa, mādhara suvapaṇḍita;

Idheva tāva acchassu, yāva rājāna dakkhasi ;

Sossi saddaṃ mudiṅgānaṃ, ānubhāvañca rājino’’.

‘Fortune is not for one who hurries, Mādhara, wise parrot. Stay here for a while, until you see the king. You will hear the sound of drums and see the king’s power.’

628.

628.

‘‘Yo nu khvāyaṃ tibbo saddo, tirojanapade suto;

Dhītā pañcālarājassa, osadhī viya vaṇṇinī;

Taṃ dassati videhānaṃ, so vivāho bhavissati’’.

‘Now this piercing sound, heard across the countryside, is for the daughter of the King of Pañcāla, radiant as a medicinal herb. He will give her to the Videhan; that will be the wedding.’

629.

629.

‘‘Ediso mā amittānaṃ, vivāho hotu mādhara;

Yathā pañcālarājassa, vedehena bhavissati’’.

‘May such a marriage befall my enemies, Mādhara, as will occur for the King of Pañcāla with the Videhan.’

630.

630.

‘‘Ānayitvāna vedehaṃ, pañcālānaṃ rathesabho;

Tato naṃ ghātayissati, nassa sakhī bhavissati’’.

‘Having brought Videha, the foremost of Pañcāla’s charioteers will then have him slain; he will not be his friend.’

631.

631.

‘‘Handa kho maṃ anujānāhi, rattiyo sattamattiyo;

Yāvāhaṃ sivirājassa, ārocemi mahesino;

Laddho ca me āvasatho, sāḷikāya upantikaṃ’’.

‘Well then, permit me for just seven nights, that I may inform the great sage, King Sivi. And I have obtained lodging near the myna bird.’

632.

632.

‘‘Handa kho taṃ anujānāmi, rattiyo sattamattiyo;

Sace tvaṃ sattarattena, nāgacchasi mamantike;

Maññe okkantasattaṃ maṃ, matāya āgamissasi’’.

‘Very well, I allow you seven nights. If you do not return to me within seven nights, I shall consider myself to have perished; you will return to find me dead.’

633.

633.

‘‘Tato [Pg.208] ca kho so gantvāna, mādharo suvapaṇḍito;

Mahosadhassa akkhāsi, sāḷikāvacanaṃ idaṃ’’.

Then, having gone, Mādhara, the wise parrot, reported to Mahosadha these words of the myna bird.

634.

634.

‘‘Yasseva ghare bhuñjeyya bhogaṃ, tasseva atthaṃ puriso careyya’’;

‘‘Handāhaṃ gacchāmi pure janinda, pañcālarājassa puraṃ surammaṃ;

Nivesanāni māpetuṃ, vedehassa yasassino.

‘In whose house one enjoys possessions, for his welfare should a person act.’ ‘Well then, I shall go forth, O lord of men, to the beautiful city of the Pañcāla king, to prepare dwellings for the glorious Videha.’

635.

635.

‘‘Nivesanāni māpetvā, vedehassa yasassino;

Yadā te pahiṇeyyāmi, tadā eyyāsi khattiya’’.

‘Having prepared dwellings for the glorious Videha, when I send word to you, then you shall come, O khattiya.’

636.

636.

‘‘Tato ca pāyāsi pure mahosadho, pañcālarājassa puraṃ surammaṃ;

Nivesanāni māpetuṃ, vedehassa yasassino’’.

Then Mahosadha went forth to the delightful city of the King of Pañcāla, to prepare dwellings for the glorious Videha.

637.

637.

‘‘Nivesanāni māpetvā, vedehassa yasassino;

Athassa pāhiṇī dūtaṃ, vedehaṃ mithilaggahaṃ ;

Ehi dāni mahārāja, māpitaṃ te nivesanaṃ’’.

Having prepared dwellings for the glorious Videha, he then sent a messenger to Videha, the lord of Mithilā, saying: ‘Come now, great king, your dwelling has been prepared.’

638.

638.

‘‘Tato ca rājā pāyāsi, senāya caturaṅgiyā ;

Anantavāhanaṃ daṭṭhuṃ, phītaṃ kapiliyaṃ puraṃ’’.

Then the king set out with his fourfold army to see Anantavāhana and the prosperous city of Kāmpilya.

639.

639.

‘‘Tato ca kho so gantvāna, brahmadattassa pāhiṇi;

‘Āgato’smi mahārāja, tava pādāni vandituṃ.

Then, having gone there, he sent word to Brahmadatta: ‘I have come, great king, to venerate your feet.’

640.

640.

‘Dadāhi dāni me bhariyaṃ, nāriṃ sabbaṅgasobhiniṃ;

Suvaṇṇena paṭicchannaṃ, dāsīgaṇapurakkhataṃ’’’.

‘Give me my wife now, a woman beautiful in every limb, covered with gold, and escorted by a retinue of female servants.’

641.

641.

‘‘Svāgataṃ teva vedeha, atho te adurāgataṃ;

Nakkhattaṃyeva paripuccha, ahaṃ kaññaṃ dadāmi te;

Suvaṇṇena paṭicchannaṃ, dāsīgaṇapurakkhataṃ’’.

‘Welcome to you, Videha, and your coming is most welcome. Just inquire about the auspicious time, and I will give you the maiden, covered with gold and escorted by a retinue of female servants.’

642.

642.

‘‘Tato ca rājā vedeho, nakkhattaṃ paripucchatha ;

Nakkhattaṃ paripucchitvā, brahmadattassa pāhiṇi.

Then King Videha inquired about the auspicious time; having inquired about the auspicious time, he sent word to Brahmadatta.

643.

643.

‘‘Dadāhi [Pg.209] dāni me bhariyaṃ, nāriṃ sabbaṅgasobhiniṃ;

Suvaṇṇena paṭicchannaṃ, dāsīgaṇapurakkhataṃ’’.

‘Give me my wife now, a woman beautiful in every limb, covered with gold, and escorted by a retinue of female servants.’

644.

644.

‘‘Dadāmi dāni te bhariyaṃ, nāriṃ sabbaṅgasobhiniṃ;

Suvaṇṇena paṭicchannaṃ, dāsīgaṇapurakkhataṃ’’.

‘I now give you your wife, a woman beautiful in every limb, covered with gold, and escorted by a retinue of female servants.’

645.

645.

‘‘Hatthī assā rathā pattī, senā tiṭṭhanti vammitā ;

Ukkā padittā jhāyanti, kinnu maññanti paṇḍitā.

‘Elephants, horses, chariots, and foot soldiers—the army stands in armor. Blazing torches are burning. What do the wise ones think?’

646.

646.

‘‘Hatthī assā rathā pattī, senā tiṭṭhanti vammitā ;

Ukkā padittā jhāyanti, kiṃ nu kāhanti paṇḍita’’.

‘Elephants, horses, chariots, and foot soldiers—the army stands in armor. Blazing torches are burning. O wise one, what will you do now?’

647.

647.

‘‘Rakkhati taṃ mahārāja, cūḷaneyyo mahabbalo;

Paduṭṭho brahmadattena, pāto taṃ ghātayissati’’.

‘The mighty Cūḷaneyya protects you, great king. But hostile Brahmadatta will have you slain at dawn.’

648.

648.

‘‘Ubbedhati me hadayaṃ, mukhañca parisussati;

Nibbutiṃ nādhigacchāmi, aggidaḍḍhova ātape.

‘My heart throbs and my mouth is parched. I find no peace, like one scorched by fire in the sun’s heat.’

649.

649.

‘‘Kammārānaṃ yathā ukkā, anto jhāyati no bahi;

Evampi hadayaṃ mayhaṃ, anto jhāyati no bahi’’.

‘As a blacksmith’s forge burns within but not without, so too my heart burns within but not without.’

650.

650.

‘‘Pamatto mantanātīto, bhinnamantosi khattiya;

Idāni kho taṃ tāyantu, paṇḍitā mantino janā.

‘Heedless, you have gone beyond counsel; your plans are broken, O khattiya. Now indeed, let your wise counselors protect you!’

651.

651.

‘‘Akatvāmaccassa vacanaṃ, atthakāmahitesino;

Attapītirato rājā, migo kūṭeva ohito.

‘Not heeding the word of a minister who seeks his welfare and good, a king who delights in his own pleasure is like a deer caught in a snare.’

652.

652.

‘‘Yathāpi maccho baḷisaṃ, vaṅkaṃ maṃsena chāditaṃ;

Āmagiddho na jānāti, maccho maraṇamattano.

‘Just as a fish, greedy for bait, does not perceive the bent hook concealed by meat, that fish does not know its own death.’

653.

653.

‘‘Evameva tuvaṃ rāja, cūḷaneyyassa dhītaraṃ;

Kāmagiddho na jānāsi, macchova maraṇamattano.

‘So too, O king, greedy with sensual desire for Cūḷaneyya’s daughter, you do not recognize your own death, just like that fish.’

654.

654.

‘‘Sace gacchasi pañcālaṃ, khippamattaṃ jahissasi;

Migaṃ panthānubandhaṃva, mahantaṃ bhayamessati.

‘If you go to Pañcāla, you will quickly lose your life. Great fear will come upon you, like a deer following a track.’

655.

655.

‘‘Anariyarūpo [Pg.210] puriso janinda, ahīva ucchaṅgagato ḍaseyya;

Na tena mittiṃ kayirātha dhīro, dukkho have kāpurisena saṅgamo.

‘A man of ignoble nature, O lord of men, might bite like a snake taken into one’s lap. A wise person should not form a friendship with him, for association with a base person is indeed painful.’

656.

656.

‘‘Yadeva jaññā purisaṃ janinda, sīlavāyaṃ bahussuto;

Teneva mittiṃ kayirātha dhīro, sukho have sappurisena saṅgamo’’.

‘Whatever man you might know, O lord of men, to be virtuous and learned, with him a wise person should form a friendship, for association with a good person is indeed a source of happiness.’

657.

657.

‘‘Bālo tuvaṃ eḷamūgosi rāja, yo uttamatthāni mayī lapittho;

Kimevahaṃ naṅgalakoṭivaḍḍho, atthāni jānāmi yathāpi aññe.

‘You are a fool, O king, deaf and dumb, who has spoken to me of the highest matters. How could I, raised at the tip of a plough, know of such matters as others do?’

658.

658.

‘‘Imaṃ gale gahetvāna, nāsetha vijitā mama;

Yo me ratanalābhassa, antarāyāya bhāsati’’.

‘Seize this man by the neck and drive him from my kingdom! He who speaks to create an obstacle to my gaining of the jewel.’

659.

659.

‘‘Mahosadha atītena, nānuvijjhanti paṇḍitā;

Kiṃ maṃ assaṃva sambandhaṃ, patodeneva vijjhasi.

‘Mahosadha, the wise do not brood over the past. Why do you keep piercing me with a goad, as if I were a harnessed horse?’

660.

660.

‘‘Sace passasi mokkhaṃ vā, khemaṃ vā pana passasi;

Teneva maṃ anusāsa, kiṃ atītena vijjhasi’’.

‘If you see a way of release, or if you see a path to safety, then instruct me with that. Why do you pierce me with what is past?’

661.

661.

‘‘Atītaṃ mānusaṃ kammaṃ, dukkaraṃ durabhisambhavaṃ;

Na taṃ sakkomi mocetuṃ, tvaṃ pajānassu khattiya.

‘A past human deed is difficult to perform and hard to overcome. I am not able to release you from it; understand this, O khattiya.’

662.

662.

‘‘Santi vehāyasā nāgā, iddhimanto yasassino;

Tepi ādāya gaccheyyuṃ, yassa honti tathāvidhā.

‘There are sky-faring nāgas, powerful and glorious; even they could carry away one for whom such things are possible.’

663.

663.

‘‘Santi vehāyasā assā, iddhimanto yasassino;

Tepi ādāya gaccheyyuṃ, yassa honti tathāvidhā.

‘There are sky-faring horses, powerful and glorious; even they could carry away one for whom such things are possible.’

664.

664.

‘‘Santi vehāyasā pakkhī, iddhimanto yasassino;

Tepi ādāya gaccheyyuṃ, yassa honti tathāvidhā.

‘There are sky-faring birds, powerful and glorious; even they could carry away one for whom such things are possible.’

665.

665.

‘‘Santi [Pg.211] vehāyasā yakkhā, iddhimanto yasassino;

Tepi ādāya gaccheyyuṃ, yassa honti tathāvidhā.

‘There are sky-faring yakkhas, powerful and glorious; even they could carry away one for whom such things are possible.’

666.

666.

‘‘Atītaṃ mānusaṃ kammaṃ, dukkaraṃ durabhisambhavaṃ;

Na taṃ sakkomi mocetuṃ, antalikkhena khattiya’’.

‘A past human deed is difficult to perform and hard to overcome. I am not able to release you through the sky, O khattiya.’

667.

667.

‘‘Atīradassī puriso, mahante udakaṇṇave;

Yattha so labhate gādhaṃ, tattha so vindate sukhaṃ.

‘A person unable to see the further shore in the great ocean finds happiness wherever he can get a foothold.’

668.

668.

‘‘Evaṃ amhañca rañño ca, tvaṃ patiṭṭhā mahosadha;

Tvaṃ nosi mantinaṃ seṭṭho, amhe dukkhā pamocaya’’.

‘Even so for us and for the king, you are our support, O Mahosadha. You are the best of our counselors; release us from this suffering!’

669.

669.

‘‘Atītaṃ mānusaṃ kammaṃ, dukkaraṃ durabhisambhavaṃ;

Na taṃ sakkomi mocetuṃ, tvaṃ pajānassu senaka’’.

‘A past human deed is difficult to perform and hard to overcome. I am not able to release you from it; understand this, Senaka.’

670.

670.

‘‘Suṇohi metaṃ vacanaṃ, passa senaṃ mahabbhayaṃ;

Senakaṃ dāni pucchāmi, kiṃ kiccaṃ idha maññasi’’.

‘Listen to my word, behold this army, this great terror. Now I ask Senaka: what do you think should be done here?’

671.

671.

‘‘Aggiṃ vā dvārato dema, gaṇhāmase vikantanaṃ ;

Aññamaññaṃ vadhitvāna, khippaṃ hissāma jīvitaṃ;

Mā no rājā brahmadatto, ciraṃ dukkhena mārayi’’.

‘Let us either set fire to the gate or take up swords. Slaying one another, let us quickly give up our lives, so that King Brahmadatta does not kill us slowly with suffering.’

672.

672.

‘‘Suṇohi metaṃ vacanaṃ, passa senaṃ mahabbhayaṃ;

Pukkusaṃ dāni pucchāmi, kiṃ kiccaṃ idha maññasi’’.

‘Listen to my word, behold this army, this great terror. Now I ask Pukkusa: what do you think should be done here?’

673.

673.

‘‘Visaṃ khāditvā miyyāma, khippaṃ hissāma jīvitaṃ;

Mā no rājā brahmadatto, ciraṃ dukkhena mārayi’’.

‘Let us eat poison and die; let us quickly give up our lives, so that King Brahmadatta does not kill us slowly with suffering.’

674.

674.

‘‘Suṇohi metaṃ vacanaṃ, passa senaṃ mahabbhayaṃ;

Kāmindaṃ dāni pucchāmi, kiṃ kiccaṃ idha maññasi’’.

‘Listen to my word, behold this army, this great terror. Now I ask Kāminda: what do you think should be done here?’

675.

675.

‘‘Rajjuyā bajjha miyyāma, papātā papatāmase ;

Mā no rājā brahmadatto, ciraṃ dukkhena mārayi’’.

‘Let us hang ourselves with a rope and die, or let us hurl ourselves from a cliff, so that King Brahmadatta does not kill us slowly with suffering.’

676.

676.

‘‘Suṇohi metaṃ vacanaṃ, passa senaṃ mahabbhayaṃ;

Devindaṃ dāni pucchāmi, kiṃ kiccaṃ idha maññasi’’.

‘Listen to my word, behold this army, this great terror. Now I ask Devinda: what do you think should be done here?’

677.

677.

‘‘Aggiṃ [Pg.212] vā dvārato dema, gaṇhāmase vikantanaṃ;

Aññamaññaṃ vadhitvāna, khippaṃ hissāma jīvitaṃ;

Na no sakkoti mocetuṃ, sukheneva mahosadho’’.

‘Let us either set fire to the gate or take up swords. Slaying one another, let us quickly give up our lives. Mahosadha cannot free us easily.’

678.

678.

‘‘Yathā kadalino sāraṃ, anvesaṃ nādhigacchati;

Evaṃ anvesamānā naṃ, pañhaṃ najjhagamāmase.

‘Just as one seeking for pith in a banana tree does not find any, so, though we seek his counsel, we cannot fathom this problem.’

679.

679.

‘‘Yathā simbalino sāraṃ, anvesaṃ nādhigacchati;

Evaṃ anvesamānā naṃ, pañhaṃ najjhagamāmase.

‘Just as one seeking for heartwood in a silk-cotton tree does not find any, so, though we seek his counsel, we cannot fathom this problem.’

680.

680.

‘‘Adese vata no vuṭṭhaṃ, kuñjarānaṃvanodake;

Sakāse dummanussānaṃ, bālānaṃ avijānataṃ.

‘Alas, we have been living in the wrong place, like elephants in a waterless forest, in the company of dejected, foolish, and ignorant men.’

681.

681.

‘‘Ubbedhati me hadayaṃ, mukhañca parisussati;

Nibbutiṃ nādhigacchāmi, aggidaḍḍhova ātape.

‘My heart throbs and my mouth is parched. I find no peace, like one scorched by fire in the sun’s heat.’

682.

682.

‘‘Kammārānaṃ yathā ukkā, anto jhāyati no bahi;

Evampi hadayaṃ mayhaṃ, anto jhāyati no bahi’’.

‘As a blacksmith’s firebrand burns within but not without, so too my heart burns within but not without.’

683.

683.

‘‘Tato so paṇḍito dhīro, atthadassī mahosadho;

Vedehaṃ dukkhitaṃ disvā, idaṃ vacanamabravi.

Then that wise, firm, and far-seeing Mahosadha, seeing Vedeha afflicted, spoke this word:

684.

684.

‘Mā tvaṃ bhāyi mahārāja, mā tvaṃ bhāyi rathesabha;

Ahaṃ taṃ mocayissāmi, rāhuggahaṃva candimaṃ.

‘Do not fear, great king! Do not fear, O bull among charioteers! I will free you as the moon is freed from Rāhu’s grasp.’

685.

685.

‘Mā tvaṃ bhāyi mahārāja, mā tvaṃ bhāyi rathesabha;

Ahaṃ taṃ mocayissāmi, rāhuggahaṃva sūriyaṃ.

‘Do not fear, great king! Do not fear, O bull among charioteers! I will free you as the sun is freed from Rāhu’s grasp.’

686.

686.

‘‘Mā tvaṃ bhāyi mahārāja, mā tvaṃ bhāyi rathesabha;

Ahaṃ taṃ mocayissāmi, paṅke sannaṃva kuñjaraṃ.

‘Do not fear, great king! Do not fear, O bull among charioteers! I will free you like an elephant sunk in the mud.’

687.

687.

‘Mā tvaṃ bhāyi mahārāja, mā tvaṃ bhāyi rathesabha;

Ahaṃ taṃ mocayissāmi, peḷābaddhaṃva pannagaṃ.

‘Do not fear, great king! Do not fear, O bull among charioteers! I will free you like a snake confined in a basket.’

688.

688.

‘Mā tvaṃ bhāyi mahārāja, mā tvaṃ bhāyi rathesabha;

Ahaṃ taṃ mocayissāmi, pakkhiṃ baddhaṃva pañjare.

‘Do not fear, great king! Do not fear, O bull among charioteers! I will free you like a bird bound in a cage.’

689.

689.

‘Mā [Pg.213] tvaṃ bhāyi mahārāja, mā tvaṃ bhāyi rathesabha;

Ahaṃ taṃ mocayissāmi, macche jālagateriva.

‘Do not fear, great king! Do not fear, O bull among charioteers! I will free you like fish caught in a net.’

690.

690.

‘Mā tvaṃ bhāyi mahārāja, mā tvaṃ bhāyi rathesabha;

Ahaṃ taṃ mocayissāmi, sayoggabalavāhanaṃ.

‘Do not fear, great king! Do not fear, O bull among charioteers! I will free you along with your yoked forces and vehicles.’

691.

691.

‘Mā tvaṃ bhāyi mahārāja, mā tvaṃ bhāyi rathesabha;

Pañcālaṃ vāhayissāmi, kākasenaṃva leḍḍunā.

‘Do not fear, great king! Do not fear, O bull among charioteers! I will drive away the Pañcāla king as one drives away a flock of crows with a clod of earth.’

692.

692.

‘Adu paññā kimatthiyā, amacco vāpi tādiso;

Yo taṃ sambādhapakkhandaṃ, dukkhā na parimocaye’’’.

‘For what use is wisdom, or a minister such as I, if he cannot completely free you from suffering when you have fallen into such distress?’

693.

693.

‘‘Etha māṇavā uṭṭhetha, mukhaṃ sodhetha sandhino;

Vedeho sahamaccehi, umaṅgena gamissati’’.

‘Come, young men, arise! Clear the opening of the tunnel. Vedeha with his ministers will go by way of the tunnel.’

694.

694.

‘‘Tassa taṃ vacanaṃ sutvā, paṇḍitassānucārino ;

Umaṅgadvāraṃ vivariṃsu, yantayutte ca aggaḷe’’.

Having heard that word of the wise one, his followers opened the tunnel door and its mechanically-fitted bolts.

695.

695.

‘‘Purato senako yāti, pacchato ca mahosadho;

Majjhe ca rājā vedeho, amaccaparivārito’’.

Senaka went in front and Mahosadha behind; in the middle was King Vedeha, surrounded by his ministers.

696.

696.

‘‘Umaṅgā nikkhamitvāna, vedeho nāvamāruhi;

Abhirūḷhañca taṃ ñatvā, anusāsi mahosadho.

Having come out from the tunnel, Vedeha boarded a ship. And when Mahosadha knew he had boarded, he instructed him:

697.

697.

‘Ayaṃ te sasuro deva, ayaṃ sassu janādhipa;

Yathā mātu paṭipatti, evaṃ te hotu sassuyā.

‘Here, Your Majesty, is your father-in-law; here, O lord of men, is your mother-in-law. Let your conduct toward your mother-in-law be as your conduct toward your own mother.’

698.

698.

‘Yathāpi niyako bhātā, saudariyo ekamātuko;

Evaṃ pañcālacando te, dayitabbo rathesabha.

‘Just as one’s own uterine brother, born of the same mother, should be cherished, so too, O bull among charioteers, should Pañcālacanda be cherished by you.’

699.

699.

‘Ayaṃ pañcālacandī te, rājaputtī abhicchitā ;

Kāmaṃ karohi te tāya, bhariyā te rathesabha’’’.

‘Here is Pañcālacandī, the princess you desired. Do with her as you wish; she is your wife, O bull among charioteers.’

700.

700.

‘‘Āruyha nāvaṃ taramāno, kinnu tīramhi tiṭṭhasi;

Kicchā muttāmha dukkhato, yāma dāni mahosadha’’.

‘Having boarded the ship to cross over, why do you stand on the shore? With difficulty we have been freed from suffering. Let us go now, Mahosadha!’

701.

701.

‘‘Nesa [Pg.214] dhammo mahārāja, yohaṃ senāya nāyako;

Senaṅgaṃ parihāpetvā, attānaṃ parimocaye.

‘This is not the Dhamma, great king, that I, the leader of the army, should save myself by abandoning a division of the army.’

702.

702.

‘‘Nivesanamhi te deva, senaṅgaṃ parihāpitaṃ;

Taṃ dinnaṃ brahmadattena, ānayissaṃ rathesabha’’.

‘O king, a division of the army has been left behind in your residence, the one given by Brahmadatta. I shall bring it back, O bull among charioteers.’

703.

703.

‘‘Appaseno mahāsenaṃ, kathaṃ viggayha ṭhassasi;

Dubbalo balavantena, vihaññissasi paṇḍita’’.

‘With a small army against a large army, how will you stand in battle? Weak against the strong, you will be destroyed, O wise one.’

704.

704.

‘‘Appasenopi ce mantī, mahāsenaṃ amantinaṃ;

Jināti rājā rājāno, ādiccovudayaṃ tamaṃ’’.

‘A wise king, even with a small army, conquers a king with a large army but without counsel, just as the rising sun conquers the darkness.’

705.

705.

‘‘Susukhaṃ vata saṃvāso, paṇḍitehīti senaka;

Pakkhīva pañjare baddhe, macche jālagateriva;

Amittahatthattagate, mocayī no mahosadho’’.

‘Very happy indeed is association with the wise, O Senaka! Like birds bound in a cage, or like fish caught in a net, when we had fallen into the hands of our enemies, Mahosadha freed us.’

706.

706.

‘‘Evametaṃ mahārāja, paṇḍitā hi sukhāvahā;

Pakkhīva pañjare baddhe, macche jālagateriva;

Amittahatthattagate, mocayī no mahosadho’’.

‘Thus it is, great king, for the wise indeed bring happiness. Like birds bound in a cage, or like fish caught in a net, when we had fallen into the hands of our enemies, Mahosadha released us.’

707.

707.

‘‘Rakkhitvā kasiṇaṃ rattiṃ, cūḷaneyyo mahabbalo;

Udentaṃ aruṇuggasmiṃ, upakāriṃ upāgami.

‘Having guarded for the entire night, the mighty Cūḷaneyya, at the rising of the dawn, approached his benefactor.’

708.

708.

‘‘Āruyha pavaraṃ nāgaṃ, balavantaṃ saṭṭhihāyanaṃ;

Rājā avoca pañcālo, cūḷaneyyo mahabbalo.

‘Having mounted the excellent elephant, strong and sixty years old, the Pañcāla king, the mighty Cūḷaneyya, spoke.’

709.

709.

‘‘Sannaddho maṇivammena, saramādāya pāṇinā;

Pesiye ajjhabhāsittha, puthugumbe samāgate.

‘Armored in jeweled mail, taking an arrow in his hand, he addressed his attendants who were gathered in a great throng.’

710.

710.

‘‘Hatthārohe anīkaṭṭhe, rathike pattikārake;

Upāsanamhi katahatthe, vālavedhe samāgate’’.

‘(He addressed the) elephant-riders, vanguard soldiers, charioteers, and infantry; those with practiced hands in archery, hair-splitting archers who were assembled.’

711.

711.

‘‘Pesetha kuñjare dantī, balavante saṭṭhihāyane;

Maddantu kuñjarā nagaraṃ, vedehena sumāpitaṃ.

‘Send forth the tusked elephants, strong and sixty years old; let the elephants crush the city well-built by Vedeha.’

712.

712.

‘‘Vacchadantamukhā setā, tikkhaggā aṭṭhivedhino;

Paṇunnā dhanuvegena, sampatantutarītarā.

‘White arrows with points like a calf’s tooth, sharp-tipped, bone-piercing; propelled by the bow’s force, they fly ever so swiftly.’

713.

713.

‘‘Māṇavā [Pg.215] vammino sūrā, citradaṇḍayutāvudhā;

Pakkhandino mahānāgā, hatthīnaṃ hontu sammukhā.

‘Let the young warriors, armored heroes, with decorated bows and weapons, great champions, rush forward to face the elephants.’

714.

714.

‘‘Sattiyo teladhotāyo, accimantā pabhassarā;

Vijjotamānā tiṭṭhantu, sataraṃsīva tārakā.

‘Let the spears, washed with oil, flaming and radiant, stand gleaming like stars with a hundred rays.’

715.

715.

‘‘Āvudhabalavantānaṃ, guṇikāyūradhārinaṃ;

Etādisānaṃ yodhānaṃ, saṅgāme apalāyinaṃ;

Vedeho kuto muccissati, sace pakkhīva kāhiti.

‘From such warriors as these—strong in arms, wearing armor, and never fleeing from battle—how will Vedeha escape, even if he could fly away like a bird?’

716.

716.

‘‘Tiṃsa me purisanāvutyo, sabbevekekaniccitā;

Yesaṃ samaṃ na passāmi, kevalaṃ mahimaṃ caraṃ.

‘I have thirty champions, all of single, firm resolve. I see no equal to them wandering this entire earth.’

717.

717.

‘‘Nāgā ca kappitā dantī, balavanto saṭṭhihāyanā;

Yesaṃ khandhesu sobhanti, kumārā cārudassanā;

‘And there are caparisoned, tusked elephants, mighty and sixty years old, upon whose shoulders shine princes of lovely appearance.’

718.

718.

‘‘Pītālaṅkārā pītavasanā, pītuttaranivāsanā;

Nāgakhandhesu sobhanti, devaputtāva nandane.

‘With yellow ornaments, yellow garments, and yellow upper and lower robes, they shine on the elephants’ shoulders like sons of gods in the Nandana grove.’

719.

719.

‘‘Pāṭhīnavaṇṇā nettiṃsā, teladhotā pabhassarā;

Niṭṭhitā naradhīrehi, samadhārā sunissitā.

‘Swords the color of the Pāṭhīna fish, oiled and radiant, wrought by heroic men, with even edges, well-sharpened.’

720.

720.

‘‘Vellālino vītamalā, sikkāyasamayā daḷhā;

Gahitā balavantehi, suppahārappahāribhi.

‘Spears, stainless, made of tempered iron, and sturdy, are grasped by strong men, skilled at striking mighty blows.’

721.

721.

‘‘Suvaṇṇatharusampannā, lohitakacchupadhāritā;

Vivattamānā sobhanti, vijjuvabbhaghanantare.

‘Endowed with golden hilts, held in red sheaths, they shine as they whirl, like lightning in a dense mass of clouds.’

722.

722.

‘‘Paṭākā vammino sūrā, asicammassa kovidā;

Dhanuggahā sikkhitarā, nāgakhandhe nipātino.

‘Armored heroes with banners, skilled with sword and shield; excellent archers, they strike down upon the elephants’ shoulders.’

723.

723.

‘‘Etādisehi parikkhitto, natthi mokkho ito tava;

Pabhāvaṃ te na passāmi, yena tvaṃ mithilaṃ vaje’’.

‘Surrounded by such warriors, there is no escape for you from here. I see no power in you by which you might go to Mithilā.’

724.

724.

‘‘Kiṃ nu santaramānova, nāgaṃ pesesi kuñjaraṃ;

Pahaṭṭharūpo āpatasi, siddhatthosmīti maññasi.

‘Why now, as if in a great hurry, did you send forth the elephant, O hero? You attack with a joyful appearance, thinking, “I have succeeded!”’

725.

725.

‘‘Oharetaṃ [Pg.216] dhanuṃ cāpaṃ, khurappaṃ paṭisaṃhara;

Oharetaṃ subhaṃ vammaṃ, veḷuriyamaṇisanthataṃ’’.

‘Put down this bow, withdraw the razor-arrow; take off this shining armor, inlaid with beryl and jewels.’

726.

726.

‘‘Pasannamukhavaṇṇosi, mitapubbañca bhāsasi;

Hoti kho maraṇakāle, edisī vaṇṇasampadā’’.

‘Your facial complexion is clear, and you speak friendly words; indeed, at the time of death, such perfection of complexion can occur.’

727.

727.

‘‘Moghaṃ te gajjitaṃ rāja, bhinnamantosi khattiya;

Duggaṇhosi tayā rājā, khaḷuṅkeneva sindhavo.

‘Your roaring is in vain, O king; your counsel is shattered, O warrior. You are hard to restrain, O king, like a thoroughbred with a broken bit.’

728.

728.

‘‘Tiṇṇo hiyyo rājā gaṅgaṃ, sāmacco saparijjano;

Haṃsarājaṃ yathā dhaṅko, anujjavaṃ patissasi’’.

‘Yesterday the king crossed the Ganges with his ministers and retinue. Like a crow chasing a swan king, you will come to ruin.’

729.

729.

‘‘Siṅgālā rattibhāgena, phullaṃ disvāna kiṃsukaṃ;

Maṃsapesīti maññantā, paribyūḷhā migādhamā.

‘Jackals in the night, seeing a blossoming Kiṃsuka tree and thinking it was a piece of meat, gathered all around it, those wretched beasts.’

730.

730.

‘‘Vītivattāsu rattīsu, uggatasmiṃ divākare ;

Kiṃsukaṃ phullitaṃ disvā, āsacchinnā migādhamā.

‘When the night had passed and the sun had risen, seeing the Kiṃsuka tree in blossom, the hopes of those wretched beasts were cut off.’

731.

731.

‘‘Evameva tuvaṃ rāja, vedehaṃ parivāriya ;

Āsacchinno gamissasi, siṅgālā kiṃsukaṃ yathā’’.

‘Even so, O king, having surrounded Vedeha, you will depart with your hopes cut off, like the jackals at the Kiṃsuka tree.’

732.

732.

‘‘Imassa hatthe pāde ca, kaṇṇanāsañca chindatha;

Yo me amittaṃ hatthagataṃ, vedehaṃ parimocayi.

‘Cut off his hands and feet, his ears and nose—he who freed my enemy, Vedeha, who had fallen into my hands.’

733.

733.

‘‘Imaṃ maṃsaṃva pātabyaṃ, sūle katvā pacantu naṃ;

Yo me amittaṃ hatthagataṃ, vedehaṃ parimocayi.

‘Let them impale him on a stake and cook him, this one who should be devoured like meat—he who freed my enemy, Vedeha, who had fallen into my hands.’

734.

734.

‘‘Yathāpi āsabhaṃ cammaṃ, pathabyā vitaniyyati;

Sīhassa atho byagghassa, hoti saṅkusamāhataṃ.

‘Just as the hide of a bull, a lion, or a tiger is stretched out upon the ground and pierced through with pegs,’

735.

735.

‘‘Evaṃ taṃ vitanitvāna, vedhayissāmi sattiyā;

Yo me amittaṃ hatthagataṃ, vedehaṃ parimocayi’’.

‘Thus, having stretched you out, I will pierce you with spears—you who freed my enemy, Vedeha, who had fallen into my hands.’

736.

736.

‘‘Sace me hatthe pāde ca, kaṇṇanāsañca checchasi;

Evaṃ pañcālacandassa, vedeho chedayissati.

‘If you cut off my hands and feet, and my ears and nose, then Vedeha will likewise have Pañcālacanda’s cut off.’

737.

737.

‘‘Sace [Pg.217] me hatthe pāde ca, kaṇṇanāsañca checchasi;

Evaṃ pañcālacandiyā, vedeho chedayissati.

‘If you cut off my hands and feet, and my ears and nose, then Vedeha will likewise have Pañcālacandī’s cut off.’

738.

738.

‘‘Sace me hatthe pāde ca, kaṇṇanāsañca checchasi;

Evaṃ nandāya deviyā, vedeho chedayissati.

If you should cut off my hands and feet, and ears and nose, thus will the Videhan have Queen Nandā’s kin cut off.

739.

739.

‘‘Sace me hatthe pāde ca, kaṇṇanāsañca checchasi;

Evaṃ te puttadārassa, vedeho chedayissati.

If you were to cut off my hands and feet, ears and nose, thus will the Videhan have your sons and wives cut off.

740.

740.

‘‘Sace maṃsaṃva pātabyaṃ, sūle katvā pacissasi;

Evaṃ pañcālacandassa, vedeho pācayissati.

If you were to cook me on a spit like meat to be eaten, thus will the Videhan have Pañcālacanda’s kin cooked.

741.

741.

‘‘Sace maṃsaṃva pātabyaṃ, sūle katvā pacissasi;

Evaṃ pañcālacandiyā, vedeho pācayissati.

If you were to cook me on a spit like meat to be eaten, thus will the Videhan have Pañcālacandī’s kin cooked.

742.

742.

‘‘Sace maṃsaṃva pātabyaṃ, sūle katvā pacissasi;

Evaṃ nandāya deviyā, vedeho pācayissati.

If you were to cook me on a spit like meat to be eaten, thus will the Videhan have Queen Nandā’s kin cooked.

743.

743.

‘‘Sace maṃsaṃva pātabyaṃ, sūle katvā pacissasi;

Evaṃ te puttadārassa, vedeho pācayissati.

If you were to cook me on a spit like meat to be eaten, thus will the Videhan have your sons and wives cooked.

744.

744.

‘‘Sace maṃ vitanitvāna, vedhayissasi sattiyā;

Evaṃ pañcālacandassa, vedeho vedhayissati.

If, having stretched me out, you will pierce me with a spear, thus will the Videhan have Pañcālacanda’s kin pierced.

745.

745.

‘‘Sace maṃ vitanitvāna, vedhayissasi sattiyā;

Evaṃ pañcālacandiyā, vedeho vedhayissati.

If, having stretched me out, you will pierce me with a spear, thus will the Videhan have Pañcālacandī’s kin pierced.

746.

746.

‘‘Sace maṃ vitanitvāna, vedhayissasi sattiyā;

Evaṃ nandāya deviyā, vedeho vedhayissati.

If, having stretched me out, you will pierce me with a spear, thus will the Videhan have Queen Nandā’s kin pierced.

747.

747.

‘‘Sace maṃ vitanitvāna, vedhayissasi sattiyā;

Evaṃ te puttadārassa, vedeho vedhayissati;

Evaṃ no mantitaṃ raho, vedehena mayā saha.

If, having stretched me out, you will pierce me with a spear, thus will the Videhan have your sons and wives pierced. Thus was our secret counsel, between the Videhan and me.

748.

748.

‘‘Yathāpi palasataṃ cammaṃ, kontimantāsuniṭṭhitaṃ ;

Upeti tanutāṇāya, sarānaṃ paṭihantave.

Just as a shield of a hundred layers of leather, well-fitted with handle and straps, serves for the protection of the body, to ward off arrows.

749.

749.

‘‘Sukhāvaho [Pg.218] dukkhanudo, vedehassa yasassino;

Matiṃ te paṭihaññāmi, usuṃ palasatena vā’’.

As a bringer of happiness and a dispeller of suffering for the glorious Videhan, I parry your intention, as one parries an arrow with a hundred-layered shield.

750.

750.

‘‘Iṅgha passa mahārāja, suññaṃ antepuraṃ tava;

Orodhā ca kumārā ca, tava mātā ca khattiya;

Umaṅgā nīharitvāna, vedehassupanāmitā’’.

Come, look, great king, your inner chambers are empty; the harem ladies and princes, and your mother, O warrior, having been brought out of the tunnel, have been led to the Videhan.

751.

751.

‘‘Iṅgha antepuraṃ mayhaṃ, gantvāna vicinātha naṃ;

Yathā imassa vacanaṃ, saccaṃ vā yadi vā musā’’.

Go now to my inner chambers, and search them; see whether his words are true, or if they are false.

752.

752.

‘‘Evametaṃ mahārāja, yathā āha mahosadho;

Suññaṃ antepuraṃ sabbaṃ, kākapaṭṭanakaṃ yathā’’.

It is so, great king, as Mahosadha has said. The entire inner palace is empty, like a town deserted by crows.

753.

753.

‘‘Ito gatā mahārāja, nārī sabbaṅgasobhanā;

Kosambaphalakasussoṇī, haṃsagaggarabhāṇinī.

Gone from here, great king, is the woman beautiful in every limb, with lovely hips like a Kosamba plank, and a voice like a cackling swan.

754.

754.

‘‘Ito nītā mahārāja, nārī sabbaṅgasobhanā;

Koseyyavasanā sāmā, jātarūpasumekhalā.

From here was taken, great king, the dark-hued woman beautiful in every limb, clothed in silk, with a beautiful golden girdle.

755.

755.

‘‘Surattapādā kalyāṇī, suvaṇṇamaṇimekhalā;

Pārevatakkhī sutanū, bimboṭṭhā tanumajjhimā.

With lovely red feet, beautiful, wearing a golden-jeweled girdle; with eyes like a dove, a beautiful body, lips like a bimba fruit, and a slender waist.

756.

756.

‘‘Sujātā bhujalaṭṭhīva, vedīva tanumajjhimā;

Dīghassā kesā asitā, īsakaggapavellitā.

Graceful, with arms like tender vines, slender-waisted like an altar, with long, black hair, slightly curled at the tips.

757.

757.

‘‘Sujātā migachāpāva, hemantaggisikhāriva;

Nadīva giriduggesu, sañchannā khuddaveḷubhi.

Graceful as a young deer, like the flame of a winter fire; like a river in mountain gorges, hidden by small bamboos.

758.

758.

‘‘Nāganāsūru kalyāṇī, paramā timbarutthanī;

Nātidīghā nātirassā, nālomā nātilomasā’’.

Lovely one, with thighs like an elephant's trunk, and breasts supreme like Timbaru fruit; not too tall, not too short, not hairless, nor too hairy.

759.

759.

‘‘Nandāya nūna maraṇena, nandasi sirivāhana;

Ahañca nūna nandā ca, gacchāma yamasādhanaṃ’’.

Surely, Sirivāhana, you rejoice at Nandā's death; now Nandā and I will go to Yama's domain.

760.

760.

‘‘Dibbaṃ adhīyase māyaṃ, akāsi cakkhumohanaṃ;

Yo me amittaṃ hatthagataṃ, vedehaṃ parimocayi’’.

You master divine illusion, you have performed a trick to delude the eyes, for you have released my enemy, the Videhan, who was in my grasp.

761.

761.

‘‘Adhīyanti [Pg.219] mahārāja, dibbamāyidha paṇḍitā;

Te mocayanti attānaṃ, paṇḍitā mantino janā.

Here, great king, the wise study divine illusion. The wise, who are counselors, free themselves.

762.

762.

‘‘Santi māṇavaputtā me, kusalā sandhichedakā;

Yesaṃ katena maggena, vedeho mithilaṃ gato’’.

I have young men, skilled in making breaches; by the path they made, the Videhan went to Mithilā.

763.

763.

‘‘Iṅgha passa mahārāja, umaṅgaṃ sādhu māpitaṃ;

Hatthīnaṃ atha assānaṃ, rathānaṃ atha pattinaṃ;

Ālokabhūtaṃ tiṭṭhantaṃ, umaṅgaṃ sādhu māpitaṃ’’.

Come, look, great king, at the well-made tunnel— for elephants, and for horses, for chariots, and for foot-soldiers; standing and providing light, the well-made tunnel.

764.

764.

‘‘Lābhā vata videhānaṃ, yassimedisā paṇḍitā;

Ghare vasanti vijite, yathā tvaṃsi mahosadha’’.

Truly fortunate are the Videhans, in whose kingdom dwell such wise men as you are, Mahosadha.

765.

765.

‘‘Vuttiñca parihārañca, diguṇaṃ bhattavetanaṃ;

Dadāmi vipule bhoge, bhuñja kāme ramassu ca;

Mā videhaṃ paccagamā, kiṃ videho karissati’’.

Livelihood and honors, double food and wages, I give, and abundant wealth. Enjoy sensual pleasures and delight. Do not go back to Videha; what will the Videhan do for you?

766.

766.

‘‘Yo cajetha mahārāja, bhattāraṃ dhanakāraṇā;

Ubhinnaṃ hoti gārayho, attano ca parassa ca;

Yāva jīveyya vedeho, nāññassa puriso siyā.

Whoever, O great king, should abandon his master for the sake of wealth is blameworthy to both himself and to the other. As long as the Videhan lives, I shall not be another’s man.

767.

767.

‘‘Yo cajetha mahārāja, bhattāraṃ dhanakāraṇā;

Ubhinnaṃ hoti gārayho, attano ca parassa ca;

Yāva tiṭṭheyya vedeho, nāññassa vijite vase’’.

Whoever, O great king, should abandon his master for the sake of wealth is blameworthy to both himself and to the other. As long as the Videhan stands, I shall not dwell in another’s realm.

768.

768.

‘‘Dammi nikkhasahassaṃ te, gāmāsītiñca kāsisu;

Dāsisatāni cattāri, dammi bhariyāsatañca te;

Sabbaṃ senaṅgamādāya, sotthiṃ gaccha mahosadha.

I give you a thousand gold coins, and eighty villages in Kāsi; I give you four hundred female slaves, and a hundred wives. Taking your entire retinue, go in safety, Mahosadha.

769.

769.

‘‘Yāva dadantu hatthīnaṃ, assānaṃ diguṇaṃ vidhaṃ;

Tappentu annapānena, rathike pattikārake’’.

Let them give provisions to the elephants, and a double portion to the horses. Let them satisfy the charioteers and foot soldiers with food and drink.

770.

770.

‘‘Hatthī asse rathe pattī, gacchevādāya paṇḍita;

Passatu taṃ mahārājā, vedeho mithilaṃ gataṃ.

Elephants, horses, chariots, and infantry—take them and go, O wise one. Let the great king, the Videhan, see you when you have arrived in Mithilā.

771.

771.

‘‘Hatthī assā rathā pattī, senā padissate mahā;

Caturaṅginī bhīsarūpā, kiṃ nu maññasi paṇḍita’’.

Elephants, horses, chariots, and infantry—a great army appears, four-fold and terrifying in form. What do you think, O wise one?

772.

772.

‘‘Ānando [Pg.220] te mahārāja, uttamo paṭidissati;

Sabbaṃ senaṅgamādāya, sotthiṃ patto mahosadho’’.

O great king, your supreme joy is manifest. Having taken his entire retinue, Mahosadha has arrived safely.

773.

773.

‘‘Yathā petaṃ susānasmiṃ, chaḍḍetvā caturo janā;

Evaṃ kapilaye tyamha, chaḍḍayitvā idhāgatā.

Just as four people abandon a corpse in a charnel ground, so too have we come here, having abandoned Kapila.

774.

774.

‘‘Atha tvaṃ kena vaṇṇena, kena vā pana hetunā;

Kena vā atthajātena, attānaṃ parimocayi’’.

Then, by what quality, or by what cause, or by what kind of purpose, did you free yourself?

775.

775.

‘‘Atthaṃ atthena vedeha, mantaṃ mantena khattiya;

Parivārayiṃ rājānaṃ, jambudīpaṃva sāgaro’’.

I countered purpose with purpose, O Videhan, and counsel with counsel, O warrior. I encompassed the king, as the ocean surrounds Jambudīpa.

776.

776.

‘‘Dinnaṃ nikkhasahassaṃ me, gāmāsīti ca kāsisu;

Dāsīsatāni cattāri, dinnaṃ bhariyāsatañca me;

Sabbaṃ senaṅgamādāya, sotthināmhi idhāgato’’.

A thousand gold coins were given to me, and eighty villages in Kāsi; four hundred female slaves were given, and a hundred wives were given to me. Taking my entire retinue, I have come here safely.

777.

777.

‘‘Susukhaṃ vata saṃvāso, paṇḍitehīti senaka;

Pakkhīva pañjare baddhe, macche jālagateriva;

Amittahatthattagate, mocayī no mahosadho’’.

“Happy indeed is living with the wise,” said Senaka. “Like birds bound in a cage, or fish caught in a net, when we had fallen into the enemy’s hands, Mahosadha released us.”

778.

778.

‘‘Evametaṃ mahārāja, paṇḍitā hi sukhāvahā;

Pakkhīva pañjare baddhe, macche jālagateriva;

Amittahatthattagate, mocayī no mahosadho’’.

“Thus it is, O great king, the wise indeed bring happiness. Like birds bound in a cage, like fish caught in a net, Mahosadha released us from the enemy’s hand.”

779.

779.

‘‘Āhaññantu sabbavīṇā, bheriyo dindimāni ca;

Dhamentu māgadhā saṅkhā, vaggū nadantu dundubhī’’.

“Let all the lutes be struck, and the drums and kettledrums. Let the Magadhan conches be blown, let the melodious war-drums resound.”

780.

780.

‘‘Orodhā ca kumārā ca, vesiyānā ca brāhmaṇā;

Bahuṃ annañca pānañca, paṇḍitassābhihārayuṃ.

“The women of the inner chambers, the princes, the merchants, and the brahmins offered much food and drink to the wise one.”

781.

781.

‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Bahuṃ annañca pānañca, paṇḍitassābhihārayuṃ.

“Elephant riders, troop leaders, charioteers, and infantrymen offered much food and drink to the wise one.”

782.

782.

‘‘Samāgatā jānapadā, negamā ca samāgatā;

Bahuṃ annañca pānañca, paṇḍitassābhihārayuṃ.

“The country folk assembled, and the townspeople gathered; they offered much food and drink to the wise one.”

783.

783.

‘‘Bahujano [Pg.221] pasannosi, disvā paṇḍitamāgataṃ;

Paṇḍitamhi anuppatte, celukkhepo avattathā’’ti.

“Many people were filled with faith, seeing the wise one arrive. When the wise one had come, the waving of cloths began.”

Umaṅgajātakaṃ pañcamaṃ.

The Fifth: The Umaṅga Jātaka.

543. Bhūridattajātakaṃ (6)

543. The Bhūridatta Jātaka (6)

784.

784.

‘‘Yaṃ kiñci ratanaṃ atthi, dhataraṭṭhanivesane;

Sabbāni te upayantu, dhītaraṃ dehi rājino’’.

“Whatever treasures there are in Dhataraṭṭha’s dwelling, let them all be yours; give the daughter to the king.”

785.

785.

‘‘Na no vivāho nāgehi, katapubbo kudācanaṃ;

Taṃ vivāhaṃ asaṃyuttaṃ, kathaṃ amhe karomase’’.

“Never before has a marriage with nāgas been performed by us. How can we arrange this unsuitable union?”

786.

786.

‘‘Jīvitaṃ nūna te cattaṃ, raṭṭhaṃ vā manujādhipa;

Na hi nāge kupitamhi, ciraṃ jīvanti tādisā.

“Surely your life is forfeit, or your kingdom, O lord of men. For when a nāga is angered, such as you do not live long.”

787.

787.

‘‘Yo tvaṃ deva manussosi, iddhimantaṃ aniddhimā;

Varuṇassa niyaṃ puttaṃ, yāmunaṃ atimaññasi’’.

“You, who are a god or a human, being without power, scorn the powerful one, Varuṇa’s own son, the lord of the Yamunā.”

788.

788.

‘‘Nātimaññāmi rājānaṃ, dhataraṭṭhaṃ yasassinaṃ;

Dhataraṭṭho hi nāgānaṃ, bahūnamapi issaro.

“I do not despise King Dhataraṭṭha, the glorious one, for Dhataraṭṭha is lord of many nāgas.”

789.

789.

‘‘Ahi mahānubhāvopi, na me dhītaramāraho;

Khattiyo ca videhānaṃ, abhijātā samuddajā’’.

“Though the serpent is of great power, he is not worthy of my daughter. I am a kshatriya of the Videhans, and she is the noble-born Samuddajā.”

790.

790.

‘‘Kambalassatarā uṭṭhentu, sabbe nāge nivedaya;

Bārāṇasiṃ pavajjantu, mā ca kañci viheṭhayuṃ’’.

“Let Kambala and Assatara arise! Announce to all the nāgas: ‘Let them proceed to Bārāṇasī, but let them harm no one.’”

791.

791.

‘‘Nivesanesu sobbhesu, rathiyā caccaresu ca;

Rukkhaggesu ca lambantu, vitatā toraṇesu ca.

“In dwellings, in pools, in streets, and at crossroads, let them hang from treetops and be stretched across archways.”

792.

792.

‘‘Ahampi sabbasetena, mahatā sumahaṃ puraṃ;

Parikkhipissaṃ bhogehi, kāsīnaṃ janayaṃ bhayaṃ’’.

“I too, with my great, all-white body, will encircle the great city with my coils, generating fear among the people of Kāsi.”

793.

793.

Tassa taṃ vacanaṃ sutvā, uragānekavaṇṇino;

Bārāṇasiṃ pavajjiṃsu, na ca kañci viheṭhayuṃ.

Hearing his words, serpents of various colors went forth to Bārāṇasī, and they harmed no one.

794.

794.

Nivesanesu sobbhesu, rathiyā caccaresu ca;

Rukkhaggesu ca lambiṃsu, vitatā toraṇesu ca.

In dwellings, in pools, in streets, and at crossroads, they hung from treetops and were stretched across archways.

795.

795.

Tesu [Pg.222] disvāna lambante, puthū kandiṃsu nāriyo;

Nāge soṇḍikate disvā, passasante muhuṃ muhuṃ.

Seeing them hanging there, the women wailed loudly, seeing the nāgas with their trunk-like forms, hissing again and again.

796.

796.

Bārāṇasī pabyadhitā, āturā samapajjatha;

Bāhā paggayha pakkanduṃ, ‘‘dhītaraṃ dehi rājino’’.

Bārāṇasī was afflicted and became distressed. Raising their arms, they cried out, ‘Give the daughter to the king!’

797.

797.

‘‘Pupphābhihārassa vanassa majjhe, ko lohitakkho vitatantaraṃso;

Kā kambukāyūradharā suvatthā, tiṭṭhanti nāriyo dasa vandamānā.

“In the midst of the forest where flowers are gathered, who is that red-eyed, broad-shouldered one? And who are these ten women, wearing conch-shell bracelets and armlets, finely dressed, who stand paying homage?”

798.

798.

‘‘Ko tvaṃ brahābāhu vanassa majjhe, virocasi ghatasittova aggi;

Mahesakkho aññatarosi yakkho, udāhu nāgosi mahānubhāvo’’.

“Who are you, mighty-armed one, blazing in the midst of the forest like a fire fed with ghee? Are you a yakkha of great power, or a nāga of great majesty?”

799.

799.

‘‘Nāgohamasmi iddhimā, tejassī duratikkamo;

Ḍaṃseyyaṃ tejasā kuddho, phītaṃ janapadaṃ api.

“I am a nāga, possessing psychic power, majestic, and hard to overcome. If angered, I could scorch even a flourishing country with my fiery energy.”

800.

800.

‘‘Samuddajā hi me mātā, dhataraṭṭho ca me pitā;

Sudassanakaniṭṭhosmi, bhūridattoti maṃ vidū’’.

“Samuddajā is my mother and Dhataraṭṭha is my father. I am Sudassana’s younger brother; I am known as Bhūridatta.”

801.

801.

‘‘Yaṃ gambhīraṃ sadāvaṭṭaṃ, rahadaṃ bhismaṃ pekkhasi;

Esa dibyo mamāvāso, anekasataporiso.

“That deep, ever-whirling, frightful lake you see—that is my divine abode, many hundreds of fathoms deep.”

802.

802.

‘‘Mayūrakoñcābhirudaṃ, nīlodaṃ vanamajjhato;

Yamunaṃ pavisa mā bhīto, khemaṃ vattavataṃ sivaṃ’’.

“Resounding with peacocks and curlews, with blue water in the heart of the forest—enter the Yamunā without fear; it is safe and auspicious for the virtuous.”

803.

803.

‘‘Tattha patto sānucaro, saha puttena brāhmaṇa;

Pūjito mayhaṃ kāmehi, sukhaṃ brāhmaṇa vacchasi’’.

“Having arrived there with your retinue and with your son, O brahmin, honored by me with sensual pleasures, you will live happily, O brahmin.”

804.

804.

‘‘Samā samantaparito, pahūtatagarā mahī;

Indagopakasañchannā, sobhati harituttamā.

“All around, the earth is level, abundant with fragrant tagara. Covered with cochineal insects, it shines with the finest green.”

805.

805.

‘‘Rammāni vanacetyāni, rammā haṃsūpakūjitā;

Opupphāpadmā tiṭṭhanti, pokkharañño sunimmitā.

“Delightful are the forest shrines, delightful the ponds resounded with by swans. The well-fashioned ponds stand, covered with blooming lotuses.”

806.

806.

‘‘Aṭṭhaṃsā [Pg.223] sukatā thambhā, sabbe veḷuriyāmayā;

Sahassathambhā pāsādā, pūrā kaññāhi jotare.

“The eight-sided pillars are finely made, all crafted of beryl. The thousand-pillared palace, filled with maidens, shines.”

807.

807.

‘‘Vimānaṃ upapannosi, dibyaṃ puññehi attano;

Asambādhaṃ sivaṃ rammaṃ, accantasukhasaṃhitaṃ.

“You have attained a divine mansion through your own merit: uncrowded, auspicious, delightful, and endowed with ultimate happiness.”

808.

808.

‘‘Maññe sahassanettassa, vimānaṃ nābhikaṅkhasi;

Iddhī hi tyāyaṃ vipulā, sakkasseva jutīmato’’.

“I think you do not long for the mansion of the thousand-eyed one, for this vast power of yours is like that of Sakka, the radiant one.”

809.

809.

‘‘Manasāpi na pattabbo, ānubhāvo jutīmato;

Paricārayamānānaṃ, saindānaṃ vasavattinaṃ’’.

“The power of the radiant one is not to be attained even in the mind by the powerful attendant deities, along with their lords.”

810.

810.

‘‘Taṃ vimānaṃ abhijjhāya, amarānaṃ sukhesinaṃ;

Uposathaṃ upavasanto, semi vammikamuddhani’’.

“Desiring that mansion of the immortals, seeking their bliss, I observe the Uposatha, lying on top of an anthill.”

811.

811.

‘‘Ahañca migamesāno, saputto pāvisiṃ vanaṃ;

Taṃ maṃ mataṃ vā jīvaṃ vā, nābhivedenti ñātakā.

“And I, seeking game, entered the forest with my son. My relatives do not know of me, whether I am dead or alive.”

812.

812.

‘‘Āmantaye bhūridattaṃ, kāsiputtaṃ yasassinaṃ;

Tayā no samanuññātā, api passemu ñātake’’.

“I take my leave of you, Bhūridatta, glorious son of Kāsi. Permitted by you, may we see our relatives.”

813.

813.

‘‘Eso hi vata me chando, yaṃ vasesi mamantike;

Na hi etādisā kāmā, sulabhā honti mānuse.

“This indeed is my wish, that you should dwell near me, for such pleasures are not easily obtained in the human world.”

814.

814.

‘‘Sace tvaṃ nicchase vatthuṃ, mama kāmehi pūjito;

Mayā tvaṃ samanuññāto, sotthiṃ passāhi ñātake’’.

“If you do not wish to stay, though honored with my pleasures, then, permitted by me, go in safety and see your relatives.”

815.

815.

‘‘Dhārayimaṃ maṇiṃ dibyaṃ, pasuṃ putte ca vindati;

Arogo sukhito hoti, gacchevādāya brāhmaṇa’’.

“Wear this divine jewel, brahmin. With it, one obtains cattle and sons, and becomes healthy and happy. Go, taking it with you.”

816.

816.

‘‘Kusalaṃ paṭinandāmi, bhūridatta vaco tava;

Pabbajissāmi jiṇṇosmi, na kāme abhipatthaye’’.

“I approve your words, Bhūridatta. I am old and shall go forth; I do not long for sensual pleasures.”

817.

817.

‘‘Brahmacariyassa ce bhaṅgo, hoti bhogehi kāriyaṃ;

Avikampamāno eyyāsi, bahuṃ dassāmi te dhanaṃ’’.

“If the holy life should break, and there is need of wealth, then unwavering, come to me; I will give you much treasure.”

818.

818.

‘‘Kusalaṃ paṭinandāmi, bhūridatta vaco tava;

Punapi āgamissāmi, sace attho bhavissati’’.

“I approve your words, Bhūridatta. I shall come again, should there be a need.”

819.

819.

‘‘Idaṃ [Pg.224] vatvā bhūridatto, pesesi caturo jane;

Etha gacchatha uṭṭhetha, khippaṃ pāpetha brāhmaṇaṃ.

Thus spoke Bhūridatta, and sent forth four men: “Come, go, arise, and quickly bring the brahmin here.”

820.

820.

Tassa taṃ vacanaṃ sutvā, uṭṭhāya caturo janā;

Pesitā bhūridattena, khippaṃ pāpesu brāhmaṇaṃ.

Hearing his command, four men arose. Sent by Bhūridatta, they quickly brought the brahmin.

821.

821.

‘‘Maṇiṃ paggayha maṅgalyaṃ, sādhuvittaṃ manoramaṃ;

Selaṃ byañjanasampannaṃ, ko imaṃ maṇimajjhagā’’.

“Lifting high the auspicious gem, a treasure fair, delightful to the heart, a stone endowed with manifest qualities, who now has obtained this jewel?”

822.

822.

‘‘Lohitakkhasahassāhi, samantā parivāritaṃ;

Ajja kālaṃ pathaṃ gacchaṃ, ajjhagāhaṃ maṇiṃ imaṃ’’.

“Surrounded on all sides by a thousand red-eyed ones, today, while going on the path to death, I obtained this jewel.”

823.

823.

‘‘Supaciṇṇo ayaṃ selo, accito mahito sadā;

Sudhārito sunikkhitto, sabbatthamabhisādhaye.

“This stone, when properly handled, is always revered and honored. Well-held and well-placed, it accomplishes every purpose.”

824.

824.

‘‘Upacāravipannassa, nikkhepe dhāraṇāya vā;

Ayaṃ selo vināsāya, pariciṇṇo ayoniso.

“But for one who fails in its handling, whether in placing or in wearing, this stone, used without wise reflection, leads to destruction.”

825.

825.

‘‘Na imaṃ akusalo dibyaṃ, maṇiṃ dhāretumāraho;

Paṭipajja sataṃ nikkhaṃ, dehimaṃ ratanaṃ mama’’.

“An unskillful one is not fit to bear this divine jewel. Take one hundred pieces of gold, and give me this precious gem.”

826.

826.

‘‘Na ca myāyaṃ maṇī keyyo, gohi vā ratanehi vā;

Selo byañjanasampanno, neva keyyo maṇī mama’’.

“This gem of mine is not to be bought, not with cattle or with precious things; a stone endowed with auspicious marks, my jewel is not to be bought.”

827.

827.

‘‘No ce tayā maṇī keyyo, gohi vā ratanehi vā;

Atha kena maṇī keyyo, taṃ me akkhāhi pucchito’’.

“If the gem is not to be bought with cattle or with precious things, then with what is the gem to be bought? Tell me that, being asked.”

828.

828.

‘‘Yo me saṃse mahānāgaṃ, tejassiṃ duratikkamaṃ;

Tassa dajjaṃ imaṃ selaṃ, jalantamiva tejasā’’.

“Whoever would show me a great Nāga, powerful and hard to overcome, to him I would give this stone, blazing as if with splendor.”

829.

829.

‘‘Ko nu brāhmaṇavaṇṇena, supaṇṇo patataṃ varo;

Nāgaṃ jigīsamanvesi, anvesaṃ bhakkhamattano.

“Who are you in the guise of a brahmin? A Supaṇṇa, best of flyers, you seek to conquer a Nāga, searching for your own food.”

830.

830.

‘‘Nāhaṃ dijādhipo homi, na diṭṭho garuḷo mayā;

Āsīvisena vittoti, vajjo brāhmaṇa maṃ vidū’’.

“I am not a lord of birds, nor have I seen a Garuḷa. O brahmin, know me as a physician, renowned for dealing with venomous snakes.”

831.

831.

‘‘Kiṃ nu tuyhaṃ balaṃ atthi, kiṃ sippaṃ vijjate tava;

Kismiṃ vā tvaṃ paratthaddho, uragaṃ nāpacāyasi’’.

“What strength do you have? What skill do you possess? On what are you so confident that you do not respect a snake?”

832.

832.

‘‘Āraññikassa [Pg.225] isino, cirarattaṃ tapassino;

Supaṇṇo kosiyassakkhā, visavijjaṃ anuttaraṃ.

“A Supaṇṇa taught the supreme venom-lore to a forest-dwelling sage of the Kosiya clan, who had long practiced asceticism.”

833.

833.

‘‘Taṃ bhāvitattaññataraṃ, sammantaṃ pabbatantare;

Sakkaccaṃ taṃ upaṭṭhāsiṃ, rattindivamatandito.

“I diligently attended to that certain one whose self was developed, while he was dwelling in the mountain's heart, untiring day and night.”

834.

834.

‘‘So tadā pariciṇṇo me, vattavā brahmacariyavā;

Dibbaṃ pātukarī mantaṃ, kāmasā bhagavā mama.

“Then that Blessed One, observing his vows and practicing the holy life, having been served by me, out of compassion made manifest to me a divine mantra.”

835.

835.

‘‘Tyāhaṃ mante paratthaddho, nāhaṃ bhāyāmi bhoginaṃ;

Ācariyo visaghātānaṃ, alampānoti maṃ vidū’’.

“Relying on these mantras, I am confident; I do not fear serpents. Know me as Alampāna, the teacher of poison-destroyers.”

836.

836.

‘‘Gaṇhāmase maṇiṃ tāta, somadatta vijānahi;

Mā daṇḍena siriṃ pattaṃ, kāmasā pajahimhase’’.

“Let us seize the jewel, dear son! Somadatta, understand this! Let us not willingly abandon the fortune obtained by our efforts.”

837.

837.

‘‘Sakaṃ nivesanaṃ pattaṃ, yo taṃ brāhmaṇa pūjayi;

Evaṃ kalyāṇakārissa, kiṃ mohā dubbhimicchasi’’.

“He honored you, O brahmin, when you reached his own dwelling. Why, out of delusion, do you wish to harm such a doer of good?”

838.

838.

‘‘Sace tvaṃ dhanakāmosi, bhūridatto padassati ;

Tameva gantvā yācassu, bahuṃ dassati te dhanaṃ’’.

“If you desire wealth, Bhūridatta will give it. Go to him and ask; he will give you much wealth.”

839.

839.

‘‘Hatthagataṃ pattagataṃ, nikiṇṇaṃ khādituṃ varaṃ;

Mā no sandiṭṭhiko attho, somadatta upaccagā’’.

“It is better to eat what is in the hand, what is in the bowl, what has been purchased. O Somadatta, let not this present advantage pass us by.”

840.

840.

‘‘Paccati niraye ghore, mahissamapi vivarati ;

Mittadubbhī hitaccāgī, jīvarevāpi sussati.

“The betrayer of friends, abandoning what is beneficial, is tormented in a dreadful hell and is split asunder. Even while living, he wastes away.”

841.

841.

‘‘Sace tvaṃ dhanakāmosi, bhūridatto padassati;

Maññe attakataṃ veraṃ, naciraṃ vedayissasi’’.

“If you desire wealth, Bhūridatta will give it. I think you will soon experience the enmity you have made for yourself.”

842.

842.

‘‘Mahāyaññaṃ yajitvāna, evaṃ sujjhanti brāhmaṇā;

Mahāyaññaṃ yajissāma, evaṃ mokkhāma pāpakā’’.

“Having performed a great sacrifice, thus brahmins are purified. We shall perform a great sacrifice; thus we will be freed from evil.”

843.

843.

‘‘Handa dāni apāyāmi, nāhaṃ ajja tayā saha;

Padampekaṃ na gaccheyyaṃ, evaṃ kibbisakārinā’’.

“Well now, I am going away; I will not be with you today. Not even a single step would I go with such an evildoer.”

844.

844.

‘‘Idaṃ [Pg.226] vatvāna pitaraṃ, somadatto bahussuto;

Ujjhāpetvāna bhūtāni, tamhā ṭhānā apakkami.

Having said this to his father, the learned Somadatta, having called the spirits to witness, departed from that place.

845.

845.

‘‘Gaṇhāhetaṃ mahānāgaṃ, āharetaṃ maṇiṃ mama;

Indagopakavaṇṇābho, yassa lohitako siro.

“Seize this great serpent! Bring me his jewel! His head is red, and his color is like an indagopaka beetle.”

846.

846.

‘‘Kappāsapicurāsīva, eso kāyo padissati ;

Vammikaggagato seti, taṃ tvaṃ gaṇhāhi brāhmaṇa’’.

“This body appears like a heap of cotton; he lies on top of an anthill. Seize him, O brahmin!”

847.

847.

‘‘Athosadhehi dibbehi, jappaṃ mantapadāni ca;

Evaṃ taṃ asakkhi satthuṃ, katvā parittamattano’’.

Then with divine herbs and by muttering mantra verses, he was unable to harm him, for he had made a protection for himself.

848.

848.

‘‘Mamaṃ disvāna āyantaṃ, sabbakāmasamiddhinaṃ;

Indriyāni ahaṭṭhāni, sāvaṃ jātaṃ mukhaṃ tava.

“Seeing me approach, fulfilled in all desires, your faculties are displeased, and your face has become pale.”

849.

849.

‘‘Padmaṃ yathā hatthagataṃ, pāṇinā parimadditaṃ;

Sāvaṃ jātaṃ mukhaṃ tuyhaṃ, mamaṃ disvāna edisaṃ.

“Like a lotus held in the hand and crushed by the palm, so your face has become pale on seeing me in this state.”

850.

850.

‘‘Kacci nu te nābhisasi, kacci te atthi vedanā;

Yena sāvaṃ mukhaṃ tuyhaṃ, mamaṃ disvāna āgataṃ’’.

“Are you not pleased to see me? Do you have some pain? Why has your face become pale upon seeing me arrive?”

851.

851.

‘‘Supinaṃ tāta addakkhiṃ, ito māsaṃ adhogataṃ;

Dakkhiṇaṃ viya me bāhuṃ, chetvā ruhiramakkhitaṃ;

Puriso ādāya pakkāmi, mama rodantiyā sati.

“Dear son, a month ago I saw a bad dream: as if my right arm were cut off and smeared with blood, and a man took it and departed while I was weeping.”

852.

852.

‘‘Yatohaṃ supinamaddakkhiṃ, sudassana vijānahi;

Tato divā vā rattiṃ vā, sukhaṃ me nopalabbhati’’.

“Since I saw that dream, Sudassana, understand this: from then on, day or night, I find no happiness.”

853.

853.

‘‘Yaṃ pubbe parivāriṃsu, kaññā ruciraviggahā;

Hemajālapaṭicchannā, bhūridatto na dissati.

He whom maidens of lovely form, veiled in golden nets, formerly surrounded—that Bhūridatta is not to be seen.

854.

854.

‘‘Yaṃ pubbe parivāriṃsu, nettiṃsavaradhārino;

Kaṇikārāva samphullā, bhūridatto na dissati.

He whom bearers of excellent swords, blooming like kaṇikāra trees, formerly surrounded—that Bhūridatta is not to be seen.

855.

855.

‘‘Handa [Pg.227] dāni gamissāma, bhūridattanivesanaṃ;

Dhammaṭṭhaṃ sīlasampannaṃ, passāma tava bhātaraṃ’’.

“Come now, let us go to Bhūridatta's dwelling; let us see your brother, who is righteous and endowed with virtue.”

856.

856.

‘‘Tañca disvāna āyantiṃ, bhūridattassa mātaraṃ;

Bāhā paggayha pakkanduṃ, bhūridattassa nāriyo.

Seeing Bhūridatta's mother approaching, Bhūridatta's wives wailed, raising up their arms.

857.

857.

‘‘Puttaṃ teyye na jānāma, ito māsaṃ adhogataṃ;

Mataṃ vā yadi vā jīvaṃ, bhūridattaṃ yasassinaṃ’’.

O mother, we know not of your son, the glorious Bhūridatta, who has been gone from here for a month, whether he is dead or alive.

858.

858.

‘‘Sakuṇī hataputtāva, suññaṃ disvā kulāvakaṃ;

Ciraṃ dukkhena jhāyissaṃ, bhūridattaṃ apassatī.

Like a bird bereaved of her young, seeing the empty nest, long shall I grieve with sorrow, not seeing Bhūridatta.

859.

859.

‘‘Kurarī hatachāpāva, suññaṃ disvā kulāvakaṃ;

Ciraṃ dukkhena jhāyissaṃ, bhūridattaṃ apassatī.

Like a curlew bereaved of her young, seeing the empty nest, long shall I grieve with sorrow, not seeing Bhūridatta.

860.

860.

‘‘Sā nūna cakkavākīva, pallalasmiṃ anodake;

Ciraṃ dukkhena jhāyissaṃ, bhūridattaṃ apassatī.

Surely, like a female ruddy shelduck in a waterless pond, long shall I grieve with sorrow, not seeing Bhūridatta.

861.

861.

‘‘Kammārānaṃ yathā ukkā, anto jhāyati no bahi;

Evaṃ jhāyāmi sokena, bhūridattaṃ apassatī’’.

Just as a blacksmith's firebrand burns within, not without, so do I burn with sorrow, not seeing Bhūridatta.

862.

862.

‘‘Sālāva sampamathitā, mālutena pamadditā;

Senti puttā ca dārā ca, bhūridattanivesane’’.

Like a sāla tree, violently shaken and crushed by the wind, so lie the sons and wives in Bhūridatta's dwelling.

863.

863.

‘‘Idaṃ sutvāna nigghosaṃ, bhūridattanivesane;

Ariṭṭho ca subhogo ca, padhāviṃsu anantarā.

Hearing this uproar in Bhūridatta's dwelling, Ariṭṭha and Subhoga immediately ran forth.

864.

864.

‘‘Amma assāsa mā soci, evaṃdhammā hi pāṇino;

Cavanti upapajjanti, esassa pariṇāmitā’’.

Mother, take comfort, do not grieve; for such is the nature of beings. They pass away and are reborn; this is their transformation.

865.

865.

‘‘Ahampi tāta jānāmi, evaṃdhammā hi pāṇino;

Sokena ca paretasmi, bhūridattaṃ apassatī.

I too know, dear one, that such is the nature of beings; but I am overcome with sorrow, not seeing Bhūridatta.

866.

866.

‘‘Ajja ce me imaṃ rattiṃ, sudassana vijānahi;

Bhūridattaṃ apassantī, maññe hissāmi jīvitaṃ’’.

Know this, Sudassana: if on this very night I do not see Bhūridatta, I think I shall give up my life.

867.

867.

‘‘Amma [Pg.228] assāsa mā soci, ānayissāma bhātaraṃ;

Disodisaṃ gamissāma, bhātupariyesanaṃ caraṃ.

Mother, take comfort, do not grieve. We shall bring back our brother. We shall go in all directions, wandering in search of our brother.

868.

868.

‘‘Pabbate giriduggesu, gāmesu nigamesu ca;

Orena sattarattassa, bhātaraṃ passa āgataṃ’’.

In mountains and mountain strongholds, in villages and market towns—before seven nights have passed, you shall see your brother returned.

869.

869.

‘‘Hatthā pamutto urago, pāde te nipatī bhusaṃ;

Kacci nu taṃ ḍaṃsī tāta, mā bhāyi sukhito bhava’’.

The serpent, released from your hand, fell fiercely upon your feet. Did it perhaps bite you, dear one? Do not fear, be well.

870.

870.

‘‘Neva mayhaṃ ayaṃ nāgo, alaṃ dukkhāya kāyaci;

Yāvatatthi ahiggāho, mayā bhiyyo na vijjati’’.

This Nāga is not capable of causing me any suffering whatsoever. For among all snake-catchers that exist, none is found greater than I.

871.

871.

‘‘Ko nu brāhmaṇavaṇṇena, ditto parisamāgato;

Avhāyantu suyuddhena, suṇantu parisā mama’’.

Who is this in the guise of a brahmin, so arrogant, who has come to the assembly? Let him challenge me to a fine contest; let my assembly listen.

872.

872.

‘‘Tvaṃ maṃ nāgena ālampa, ahaṃ maṇḍūkachāpiyā;

Hotu no abbhutaṃ tattha, āsahassehi pañcahi’’.

You, Alampa, challenge me with a Nāga, and I shall challenge you with a young frog. Let there be a contest between us for a stake of five thousand.

873.

873.

‘‘Ahañhi vasumā aḍḍho, tvaṃ daliddosi māṇava;

Ko nu te pāṭibhogatthi, upajūtañca kiṃ siyā.

For I am rich and wealthy; you are a poor young man. Who then is your guarantor, and what would be the stake?

874.

874.

‘‘Upajūtañca me assa, pāṭibhogo ca tādiso;

Hotu no abbhutaṃ tattha, āsahassehi pañcahi’’.

I shall have a stake, and a suitable guarantor as well. Let there be a contest between us for a stake of five thousand.

875.

875.

‘‘Suṇohi me mahārāja, vacanaṃ bhaddamatthu te;

Pañcannaṃ me sahassānaṃ, pāṭibhogo hi kittima’’.

Hear my word, O great king, may it be well with you. Kittima is indeed my guarantor for the five thousand.

876.

876.

‘‘Pettikaṃ vā iṇaṃ hoti, yaṃ vā hoti sayaṃkataṃ;

Kiṃ tvaṃ evaṃ bahuṃ mayhaṃ, dhanaṃ yācasi brāhmaṇa’’.

Is it a paternal debt, or one you have made yourself? Why, O brahmin, do you ask me for so much wealth?

877.

877.

‘‘Alampāno hi nāgena, mamaṃ abhijigīsati ;

Ahaṃ maṇḍūkachāpiyā, ḍaṃsayissāmi brāhmaṇaṃ.

For Alampāna seeks to conquer me with a Nāga; I, with a young frog, shall have that brahmin bitten.

878.

878.

‘‘Taṃ tvaṃ daṭṭhuṃ mahārāja, ajja raṭṭhābhivaḍḍhana;

Khattasaṅghaparibyūḷho, niyyāhi ahidassanaṃ’’.

To see that, O great king, O increaser of the kingdom, go forth today, surrounded by your assembly of warriors, to the serpent-show.

879.

879.

‘‘Neva [Pg.229] taṃ atimaññāmi, sippavādena māṇava;

Atimattosi sippena, uragaṃ nāpacāyasi’’.

I do not despise you, young man, for your talk of skill; but you are excessive in your skill and do not respect the serpent.

880.

880.

‘‘Ahampi nātimaññāmi, sippavādena brāhmaṇa;

Avisena ca nāgena, bhusaṃ vañcayase janaṃ.

I too do not despise you, brahmin, for your talk of skill; but with a non-venomous Nāga, you greatly deceive the people.

881.

881.

‘‘Evaṃ cetaṃ jano jaññā, yathā jānāmi taṃ ahaṃ;

Na tvaṃ labhasi ālampa, bhusamuṭṭhiṃ kuto dhanaṃ’’.

If the people knew this as I know it, Alampa, you would not get even a handful of chaff, let alone wealth.

882.

882.

‘‘Kharājino jaṭī dummī, ditto parisamāgato;

Yo tvaṃ evaṃ gataṃ nāgaṃ, aviso atimaññasi.

Wearing a rough hide, with matted hair, foolish and arrogant, you have come to the assembly, you who scorn such a Nāga as this, calling him non-venomous.

883.

883.

‘‘Āsajja kho naṃ jaññāsi, puṇṇaṃ uggassa tejaso;

Maññe taṃ bhasmarāsiṃva, khippameso karissati’’.

Indeed, having encountered him, you would know him to be full of fierce splendor. I think he will quickly make you into a heap of ashes.

884.

884.

‘‘Siyā visaṃ siluttassa, deḍḍubhassa silābhuno;

Neva lohitasīsassa, visaṃ nāgassa vijjati’’.

There might be venom in a silutta, or in a deḍḍubha that eats stones; but venom is never found in a Nāga with a red head.

885.

885.

‘‘Sutametaṃ arahataṃ, saññatānaṃ tapassinaṃ;

Idha dānāni datvāna, saggaṃ gacchanti dāyakā;

Jīvanto dehi dānāni, yadi te atthi dātave.

This I have heard from the Arahants, the restrained ascetics: ‘Having given gifts here, the donors go to heaven.’ Give gifts while you are living, if you have anything to give.

886.

886.

‘‘Ayaṃ nāgo mahiddhiko, tejassī duratikkamo;

Tena taṃ ḍaṃsayissāmi, so taṃ bhasmaṃ karissati’’.

This Nāga is of great psychic power, splendid, and difficult to overcome; with him I shall have you bitten, and he will reduce you to ash.

887.

887.

‘‘Mayāpetaṃ sutaṃ samma, saññatānaṃ tapassinaṃ;

Idha dānāni datvāna, saggaṃ gacchanti dāyakā;

Tvameva dehi jīvanto, yadi te atthi dātave.

By me too, friend, this has been heard from the restrained ascetics: ‘Having given gifts here, the donors go to heaven.’ You yourself should give while living, if you have anything to give.

888.

888.

‘‘Ayaṃ ajamukhī nāma, puṇṇā uggassa tejaso;

Tāya taṃ ḍaṃsayissāmi, sā taṃ bhasmaṃ karissati’’.

This one is named Ajamukhī, full of fierce splendor; with her I shall have you bitten, and she will reduce you to ash.

889.

889.

‘‘Yā dhītā dhataraṭṭhassa, vemātā bhaginī mama;

Sā taṃ ḍaṃsatvajamukhī, puṇṇā uggassa tejaso’’.

She who is the daughter of Dhataraṭṭha, my half-sister—may that Ajamukhī, full of fierce splendor, bite you.

890.

890.

‘‘Chamāyaṃ ce nisiñcissaṃ, brahmadatta vijānahi;

Tiṇalatāni osadhyo, ussusseyyuṃ asaṃsayaṃ.

If I were to sprinkle this on the ground, O Brahmadatta, know that the grasses, creepers, and medicinal herbs would undoubtedly wither.

891.

891.

‘‘Uddhaṃ [Pg.230] ce pātayissāmi, brahmadatta vijānahi;

Satta vassāniyaṃ devo, na vasse na himaṃ pate.

If I were to cast this upward, O Brahmadatta, know that for seven years the god would not send rain, nor would dew fall.

892.

892.

‘‘Udake ce nisiñcissaṃ, brahmadatta vijānahi;

Yāvantodakajā pāṇā, mareyyuṃ macchakacchapā’’.

If I were to sprinkle this into the water, O Brahmadatta, know that all water-born creatures—fish and turtles—would die.

893.

893.

‘‘Lokyaṃ sajantaṃ udakaṃ, payāgasmiṃ patiṭṭhitaṃ;

Komaṃ ajjhoharī bhūto, ogāḷhaṃ yamunaṃ nadiṃ’’.

A being, having plunged into the river Yamunā, devoured what was tender. The worldly, clinging water was established at the ford.

894.

894.

‘‘Yadesa lokādhipatī yasassī, bārāṇasiṃ pakriya samantato;

Tassāha putto uragūsabhassa, subhogoti maṃ brāhmaṇa vedayanti’’.

He is that glorious lord of the world who has made Bārāṇasī his domain all around. I am the son of that bull among serpents; O brahmin, they know me as Subhoga.

895.

895.

‘‘Sace hi putto uragūsabhassa, kāsissa rañño amarādhipassa;

Mahesakkho aññataro pitā te, maccesu mātā pana te atulyā;

Na tādiso arahati brāhmaṇassa, dāsampi ohārituṃ mahānubhāvo’’.

If you are indeed the son of the bull among serpents, the king of Kāsi, lord of the immortals, then your father is one of great power and your mother is peerless among mortals. Such a one of great power does not deserve to be treated even as a slave by a brahmin.

896.

896.

‘‘Rukkhaṃ nissāya vijjhittho, eṇeyyaṃ pātumāgataṃ;

So viddho dūramacari, saravegena sīghavā.

Relying on a tree, you shot an antelope that had come to drink. Wounded, it fled far away, swift with the speed of the arrow.

897.

897.

‘‘Taṃ tvaṃ patitamaddakkhi, araññasmiṃ brahāvane;

Samaṃ sakājamādāya, sāyaṃ nigrodhupāgami.

You saw it fallen in the great forest wilderness. Taking it on a carrying pole, in the evening you approached the banyan tree.

898.

898.

‘‘Sukasāḷikasaṅghuṭṭhaṃ, piṅgalaṃ santhatāyutaṃ;

Kokilābhirudaṃ rammaṃ, dhuvaṃ haritasaddalaṃ.

Resounding with the calls of parrots and mynahs, tawny and wide-spreading, delightful with the cries of cuckoos, with a constant carpet of green grass.

899.

899.

‘‘Tattha te so pāturahu, iddhiyā yasasā jalaṃ;

Mahānubhāvo bhātā me, kaññāhi parivārito.

There he appeared to you, blazing with psychic power and glory: my brother of great power, surrounded by maidens.

900.

900.

‘‘So tena pariciṇṇo tvaṃ, sabbakāmehi tappito;

Aduṭṭhassa tuvaṃ dubbhi, taṃ te veraṃ idhāgataṃ.

You were attended to by him, gratified with all pleasures; yet you betrayed one who was without malice. Therefore that enmity has come upon you here.

901.

901.

‘‘Khippaṃ [Pg.231] gīvaṃ pasārehi, na te dassāmi jīvitaṃ;

Bhātu parisaraṃ veraṃ, chedayissāmi te siraṃ’’.

Quickly, stretch out your neck! I will not grant you your life. To avenge the injury to my brother, I will cut off your head.

902.

902.

‘‘Ajjhāyako yācayogī, āhutaggi ca brāhmaṇo;

Etehi tīhi ṭhānehi, avajjho hoti brāhmaṇo’’.

A reciter of the Vedas, one who subsists on begging, and a brahmin who tends the sacrificial fire: on these three grounds a brahmin is inviolable.

903.

903.

‘‘Yaṃ pūraṃ dhataraṭṭhassa, ogāḷhaṃ yamunaṃ nadiṃ;

Jotate sabbasovaṇṇaṃ, girimāhacca yāmunaṃ.

That city of Dhataraṭṭha, submerged in the river Yamunā, shines all of gold, reaching to the Yamunā mountain.

904.

904.

‘‘Tattha te purisabyagghā, sodariyā mama bhātaro;

Yathā te tattha vakkhanti, tathā hessasi brāhmaṇa’’.

There are my brothers, tigers among men, born of the same womb. O brahmin, as they will direct there, so it shall be for you.

905.

905.

‘‘Anittarā ittarasampayuttā, yaññā ca vedā ca subhogaloke;

Tadaggarayhañhi vinindamāno, jahāti vittañca satañca dhammaṃ.

In this world of pleasure, through sacrifices and the Vedas, some are ordinary, some unsurpassed. But by censuring what should be held as supreme, one abandons wealth, goodness, and the true law.

906.

906.

‘‘Ajjhenamariyā pathaviṃ janindā, vessā kasiṃ pāricariyañca suddā;

Upāgu paccekaṃ yathāpadesaṃ, katāhu ete vasināti āhu’’.

The nobles are for study, kings for ruling the earth, Vessas for farming, and Suddas for service. They say that each keeps to their own sphere, for they were so created by the Controller.

907.

907.

‘‘Dhātā vidhātā varuṇo kuvero, somo yamo candimā vāyu sūriyo;

Etepi yaññaṃ puthuso yajitvā, ajjhāyakānaṃ atho sabbakāme.

Dhātā, Vidhātā, Varuṇa, Kuvera, Soma, Yama, the Moon, the Wind, and the Sun—these too, having performed sacrifices in various ways, fulfilled all the desires of the reciters.

908.

908.

‘‘Vikāsitā cāpasatāni pañca, yo ajjuno balavā bhīmaseno;

Sahassabāhu asamo pathabyā, sopi tadā mādahi jātavedaṃ’’.

Powerful Arjuna of the mighty army, thousand-armed and unequalled on earth, who could draw five hundred bows—even he then tended the sacrificial fire.

909.

909.

‘‘Yo brāhmaṇe bhojayi dīgharattaṃ, annena pānena yathānubhāvaṃ;

Pasannacitto anumodamāno, subhoga devaññataro ahosi’’.

Whoever for a long time feeds brahmins with food and drink according to his means, with a confident mind and rejoicing, becomes one or another of the blissful gods.

910.

910.

‘‘Mahāsanaṃ [Pg.232] devamanomavaṇṇaṃ, yo sappinā asakkhi bhojetumaggiṃ ;

Sa yaññatantaṃ varato yajitvā, dibbaṃ gatiṃ mucalindajjhagacchi’’.

He who was able to feed the fire—of great seat, divine, and of mind-pleasing hue—with ghee, having performed the best sacrificial rite, attained the divine destination of Mucalinda.

911.

911.

‘‘Mahānubhāvo vassasahassajīvī, yo pabbajī dassaneyyo uḷāro;

Hitvā apariyantaraṭṭhaṃ sasenaṃ, rājā dudīpopi jagāma saggaṃ’’.

Of great power, living for a thousand years, handsome and magnificent was he who went forth. Having abandoned his boundless kingdom with its army, even King Dudīpa went to heaven.

912.

912.

‘‘Yo sāgarantaṃ sāgaro vijitvā, yūpaṃ subhaṃ soṇṇamayaṃ uḷāraṃ;

Ussesi vessānaramādahāno, subhoga devaññataro ahosi.

King Sāgara, having conquered the ocean-bounded earth, raised up a beautiful, magnificent, golden sacrificial post. Kindling the fire for Vessānara, he became one or another of the blissful gods.

913.

913.

‘‘Yassānubhāvena subhoga gaṅgā, pavattatha dadhisannisinnaṃ samuddaṃ;

Salomapādo paricariyamaggiṃ, aṅgo sahassakkhapurajjhagacchi’’.

By whose power the bountiful Ganges flows to the sea that resembles curdled milk; he with the hairy feet, having attended to the fire, King Aṅga, went to the city of the Thousand-Eyed One.

914.

914.

‘‘Mahiddhiko devavaro yasassī, senāpati tidive vāsavassa;

So somayāgena malaṃ vihantvā, subhoga devaññataro ahosi’’.

Of great psychic power, glorious, a chief among gods, the commander of Vāsava's host in the triple heaven—having dispelled impurity through the Soma sacrifice, he became one or another of the blissful gods.

915.

915.

‘‘Akārayi lokamimaṃ parañca, bhāgīrathiṃ himavantañca gijjhaṃ ;

Yo iddhimā devavaro yasassī, sopi tadā ādahi jātavedaṃ.

He who caused this world and the next to be made, and the Bhāgīrathī, the Himālaya, and the Vulture's Peak—that powerful, glorious, best of gods, even he then tended the sacrificial fire.

916.

916.

‘‘Mālāgirī [Pg.233] himavā yo ca gijjho, sudassano nisabho kuveru ;

Ete ca aññe ca nagā mahantā, cityā katā yaññakarehi māhu’’.

Mālāgiri, Himavā, and Gijjhakūṭa, Sudassana, Nisabha, and Kuveru—these and other great mountains, they say, were made as fire-altars by the performers of sacrifice.

917.

917.

‘‘Ajjhāyakaṃ mantaguṇūpapannaṃ, tapassinaṃ yācayogotidhāhu ;

Tīre samuddassudakaṃ sajantaṃ, sāgarojjhohari tenapeyyo.

They say of a reciter endowed with the power of mantras, an ascetic who subsists on begging: if he stood on the ocean shore wanting water, the ocean would be drinkable for him.

918.

918.

‘‘Āyāgavatthūni puthū pathabyā, saṃvijjanti brāhmaṇā vāsavassa;

Purimaṃ disaṃ pacchimaṃ dakkhiṇuttaraṃ, saṃvijjamānā janayanti vedaṃ’’.

Many grounds for sacrifice are found on the earth, and there are brahmins of Vāsava. Existing in the east, west, south, and north, they generate the Veda.

919.

919.

‘‘Kalī hi dhīrāna kaṭaṃ magānaṃ, bhavanti vedajjhagatānariṭṭha;

Marīcidhammaṃ asamekkhitattā, māyāguṇā nātivahanti paññaṃ.

O Ariṭṭha, the path of the Vedas is a losing game for the wise. Because they do not properly see the mirage-like nature of things, the snares of illusion overcome their wisdom.

920.

920.

‘‘Vedā na tāṇāya bhavanti dassa, mittadduno bhūnahuno narassa;

Na tāyate pariciṇṇo ca aggi, dosantaraṃ maccamanariyakammaṃ.

The Vedas are no protection for a man who harms a friend or destroys life. Nor does a well-tended fire protect a mortal with a heart full of hate, one of ignoble deeds.

921.

921.

‘‘Sabbañca maccā sadhanaṃ sabhogaṃ, ādīpitaṃ dāru tiṇena missaṃ;

Dahaṃ na tappe asamatthatejo, ko taṃ subhikkhaṃ dvirasaññu kayirā.

Just as fire, fed with all the wealth and enjoyments of mortals, with wood and with grass, burns with unequalled power and is never satisfied, so who could ever sate that insatiable one who knows two tastes?

922.

922.

‘‘Yathāpi [Pg.234] khīraṃ vipariṇāmadhammaṃ, dadhi bhavitvā navanītampi hoti;

Evampi aggi vipariṇāmadhammo, tejo samorohatī yogayutto.

Just as milk, which is subject to change, becomes curds and then fresh butter, so too is fire subject to change: when the right conditions are absent, its heat subsides.

923.

923.

‘‘Na dissatī aggimanuppaviṭṭho, sukkhesu kaṭṭhesu navesu cāpi;

Nāmatthamāno araṇīnarena, nākammunā jāyati jātavedo.

Fire is not seen to have entered into dry wood or into fresh. Not by a man merely wishing for it with his fire-sticks, nor without the proper action, is the fire-god born.

924.

924.

‘‘Sace hi aggi antarato vaseyya, sukkhesu kaṭṭhesu navesu cāpi;

Sabbāni susseyyu vanāni loke, sukkhāni kaṭṭhāni ca pajjaleyyuṃ.

If fire were to dwell within, even in dry and fresh wood, all the forests in the world would dry up, and dry wood would blaze up.

925.

925.

‘‘Karoti ce dārutiṇena puññaṃ, bhojaṃ naro dhūmasikhiṃ patāpavaṃ;

Aṅgārikā loṇakarā ca sūdā, sarīradāhāpi kareyyu puññaṃ.

If a man makes merit with wood and grass by feeding the powerful, smoke-crested fire, then charcoal-makers, salt-makers, cooks, and even corpse-burners would also be making merit.

926.

926.

‘‘Atha ce hi ete na karonti puññaṃ, ajjhenamaggiṃ idha tappayitvā;

Na koci lokasmiṃ karoti puññaṃ, bhojaṃ naro dhūmasikhiṃ patāpavaṃ.

But if these people do not make merit by satisfying the fire here, then no one in the world makes merit by feeding the powerful, smoke-crested fire.

927.

927.

‘‘Kathañhi lokāpacito samāno, amanuññagandhaṃ bahūnaṃ akantaṃ;

Yadeva maccā parivajjayanti, tadappasatthaṃ dvirasaññu bhuñje.

Being one who is honored by the world, how could the knower of two tastes eat that unpraised thing which mortals avoid, that which has a disagreeable smell and is unloved by many?

928.

928.

‘‘Sikhimpi devesu vadanti heke, āpaṃ milakkhū pana devamāhu;

Sabbeva ete vitathaṃ bhaṇanti, aggī na devaññataro na cāpo.

Some say that fire is a god among gods, while barbarians say that water is a god. All of them speak falsely: fire is not any kind of god, nor is water.

929.

929.

‘‘Anindriyabaddhamasaññakāyaṃ [Pg.235], vessānaraṃ kammakaraṃ pajānaṃ;

Paricariya maggiṃ sugatiṃ kathaṃ vaje, pāpāni kammāni pakubbamāno.

Vessānara is without faculties, bound, with a non-percipient body, a mere servant of people. How can one who performs evil deeds go to a good destination by serving this fire?

930.

930.

‘‘Sabbābhibhū tāhudha jīvikatthā, aggissa brahmā paricārakoti;

Sabbānubhāvī ca vasī kimatthaṃ, animmito nimmitaṃ vanditassa.

They say here that for the sake of livelihood the all-conquering Brahmā is an attendant of the fire. But for what reason would the all-powerful and controlling one, the uncreated, worship the created?

931.

931.

‘‘Hassaṃ anijjhānakhamaṃ atacchaṃ, sakkārahetu pakiriṃsu pubbe;

Te lābhasakkāre apātubhonte, sandhāpitā jantubhi santidhammaṃ.

For the sake of honor, in the past they uttered what is laughable, untrue, and inimical to meditation. When gain and honor are not forthcoming, they are made to reconcile with the peaceful teaching by other people.

932.

932.

‘‘Ajjhenamariyā pathaviṃ janindā, vessā kasiṃ pāricariyañca suddā;

Upāgu paccekaṃ yathāpadesaṃ, katāhu ete vasināti āhu.

The nobles are for study, kings for ruling the earth, Vessas for farming, and Suddas for service. They say that each keeps to their own sphere, for they were so created by the Controller.

933.

933.

‘‘Etañca saccaṃ vacanaṃ bhaveyya, yathā idaṃ bhāsitaṃ brāhmaṇehi;

Nākhattiyo jātu labhetha rajjaṃ, nābrāhmaṇo mantapadāni sikkhe;

Nāññatra vessehi kasiṃ kareyya, suddo na mucce parapesanāya.

If this statement spoken by the brahmins were true, then a non-Khattiya would never obtain a kingdom, a non-Brahmin would not learn the sacred verses, no one other than a Vessa would engage in farming, and a Sudda would never be freed from serving others.

934.

934.

‘‘Yasmā ca etaṃ vacanaṃ abhūtaṃ, musāvime odariyā bhaṇanti;

Tadappapaññā abhisaddahanti, passanti taṃ paṇḍitā attanāva.

Because this statement is untrue, these belly-slaves speak falsely; the witless believe it, but the wise see it for themselves.

935.

935.

‘‘Khatyā [Pg.236] hi vessānaṃ baliṃ haranti, ādāya satthāni caranti brāhmaṇā;

Taṃ tādisaṃ saṅkhubhitaṃ pabhinnaṃ, kasmā brahmā nujju karoti lokaṃ.

For Khattiyas take tribute from Vessas, and brahmins wander about having taken up weapons. Since the world is so agitated and divided, why does Brahmā not set it straight?

936.

936.

‘‘Sace hi so issaro sabbaloke, brahmā bahūbhūtapatī pajānaṃ;

Kiṃ sabbalokaṃ vidahī alakkhiṃ, kiṃ sabbalokaṃ na sukhiṃ akāsi.

If Brahmā is indeed the lord of the whole world, the master of many beings and creatures, why did he ordain misfortune for the whole world? Why did he not make the whole world happy?

937.

937.

‘‘Sace hi so issaro sabbaloke, brahmā bahūbhūtapatī pajānaṃ;

Māyā musāvajjamadena cāpi, lokaṃ adhammena kimatthamakāri.

If Brahmā is indeed the lord of the whole world, the master of many beings and creatures, for what reason did he make the world with unrighteousness, along with illusion, falsehood, blame, and conceit?

938.

938.

‘‘Sace hi so issaro sabbaloke, brahmā bahūbhūtapatī pajānaṃ;

Adhammiko bhūtapatī ariṭṭha, dhamme sati yo vidahī adhammaṃ.

If Brahmā is indeed the lord of the whole world, the master of many beings and creatures, then, O Ariṭṭha, that lord of beings is unrighteous, for when righteousness exists, he has ordained unrighteousness.

939.

939.

‘‘Kīṭā paṭaṅgā uragā ca bhekā, hantvā kimī sujjhati makkhikā ca;

Etepi dhammā anariyarūpā, kambojakānaṃ vitathā bahūnaṃ.

One is purified by killing insects, moths, snakes, and frogs, worms and flies—these teachings are of an ignoble nature, the false beliefs of many among the Kambojans.

940.

940.

‘‘Sace hi so sujjhati yo hanāti, hatopi so saggamupeti ṭhānaṃ;

Bhovādi bhovādina mārayeyyuṃ, ye cāpi tesaṃ abhisaddaheyyuṃ.

If he who kills is purified, and the one who is killed also goes to a heavenly state, then let a Brahmin kill a Brahmin, and also those who place faith in them.

941.

941.

‘‘Neva [Pg.237] migā na pasū nopi gāvo, āyācanti attavadhāya keci;

Vipphandamāne idha jīvikatthā, yaññesu pāṇe pasumārabhanti.

Neither wild animals, nor domestic animals, nor cattle plead for their own slaughter; yet while they struggle here for their lives, people slaughter these living beings in sacrifices.

942.

942.

‘‘Yūpussane pasubandhe ca bālā, cittehi vaṇṇehi mukhaṃ nayanti;

Ayaṃ te yūpo kāmaduho parattha, bhavissati sassato samparāye.

Fools, at the erection of the sacrificial post and the binding of animals, persuade with colorful words, saying: ‘This sacrificial post of yours will be a milker of desires hereafter; it will be eternal for you in the future life.’

943.

943.

‘‘Sace ca yūpe maṇisaṅkhamuttaṃ, dhaññaṃ dhanaṃ rajataṃ jātarūpaṃ;

Sukkhesu kaṭṭhesu navesu cāpi, sace duhe tidive sabbakāme;

Tevijjasaṅghāva puthū yajeyyuṃ, abrāhmaṇaṃ kañci na yājayeyyuṃ.

If from the sacrificial post one could milk gems, conches, and pearls, grain, wealth, silver, and gold; and if from dry or new wood one could milk all desires in heaven, then communities of those versed in the three Vedas would sacrifice extensively and would never have any non-brahmin perform a sacrifice.

944.

944.

‘‘Kuto ca yūpe maṇisaṅkhamuttaṃ, dhaññaṃ dhanaṃ rajataṃ jātarūpaṃ;

Sukkhesu kaṭṭhesu navesu cāpi, kuto duhe tidive sabbakāme.

From where could one milk from the sacrificial post gems, conches, and pearls, grain, wealth, silver, and gold? And from dry or new wood, from where could one milk all desires in heaven?

945.

945.

‘‘Saṭhā ca luddā ca paluddhabālā, cittehi vaṇṇehi mukhaṃ nayanti;

Ādāya aggiṃ mama dehi vittaṃ, tato sukhī hohisi sabbakāme.

Deceitful, greedy, and deluded fools persuade with colorful words, saying: ‘Tend the fire, give me wealth, and then you will be happy with all desires.’

946.

946.

‘‘Tamaggihuttaṃ saraṇaṃ pavissa, cittehi vaṇṇehi mukhaṃ nayanti;

Oropayitvā kesamassuṃ nakhañca, vedehi vittaṃ atigāḷhayanti.

Having entered that fire sacrifice for refuge, they persuade with colorful words. Having caused the patron's hair, beard, and nails to be shaved off, they grasp wealth tightly by means of the Vedas.

947.

947.

‘‘Kākā [Pg.238] ulūkaṃva raho labhitvā, ekaṃ samānaṃ bahukā samecca;

Annāni bhutvā kuhakā kuhitvā, muṇḍaṃ karitvā yaññapathossajanti.

Like many crows, having come together against an owl found alone in a solitary place, these deceivers, having eaten the food and practiced deception, make the patron shaven-headed and cast him out from the path of sacrifice.

948.

948.

‘‘Evañhi so vañcito brāhmaṇehi, eko samāno bahukā samecca;

Te yogayogena vilumpamānā, diṭṭhaṃ adiṭṭhena dhanaṃ haranti.

Thus indeed is he deceived by the brahmins, being one alone while many have gathered. Plundering him by various schemes, they take away his visible wealth for the sake of the unseen.

949.

949.

‘‘Akāsiyā rājūhivānusiṭṭhā, tadassa ādāya dhanaṃ haranti;

Te tādisā corasamā asantā, vajjhā na haññanti ariṭṭha loke.

Those who are idle, though instructed by kings, take and carry away his wealth. Such men are like thieves, unrighteous; though deserving to be executed, O Ariṭṭha, they are not struck down in the world.

950.

950.

‘‘Indassa bāhārasi dakkhiṇāti, yaññesu chindanti palāsayaṭṭhiṃ;

Taṃ cepi saccaṃ maghavā chinnabāhu, kenassa indo asure jināti.

‘You are Indra’s right arm,’ they say, as they cut a palāsa stick in the sacrifices. If this is true and Maghavā has his arm cut off, by what means then does Indra conquer the asuras?

951.

951.

‘‘Tañceva tucchaṃ maghavā samaṅgī, hantā avajjho paramo sa devo ;

Mantā ime brāhmaṇā tuccharūpā, sandiṭṭhikā vañcanā esa loke.

That is indeed false, for Maghavā is whole. He is a slayer, inviolable, the supreme deva. These mantras of the brahmins are hollow; this is a visible deception in the world.

952.

952.

‘‘Mālāgiri himavā yo ca gijjho, sudassano nisabho kuveru;

Ete ca aññe ca nagā mahantā, cityā katā yaññakarehi māhu.

They say that Mālāgiri, Himavā, and Gijjhakūṭa, Sudassana, Nisabha, and Kuveru—these and other great mountains were made as sacrificial mounds by the performers of sacrifices.

953.

953.

‘‘Yathāpakārāni hi iṭṭhakāni, cityā katā yaññakarehi māhu;

Na pabbatā honti tathāpakārā, aññā disā acalā tiṭṭhaselā.

For they say that sacrificial mounds are made by sacrificers with bricks of a certain kind. But mountains are not of such a kind; they are of a different sort, immovable, standing rocks.

954.

954.

‘‘Na [Pg.239] iṭṭhakā honti silā cirena, na tattha sañjāyati ayo na lohaṃ;

Yaññañca etaṃ parivaṇṇayantā, cityā katā yaññakarehi māhu.

Bricks do not become stone over a long time, nor does iron or bronze arise there. Yet, praising this sacrifice, they say that sacrificial mounds are made by the performers of sacrifices.

955.

955.

‘‘Ajjhāyakaṃ mantaguṇūpapannaṃ, tapassinaṃ yācayogotidhāhu;

Tīre samuddassudakaṃ sajantaṃ, taṃ sāgarojjhohari tenapeyyo.

They say here that a student endowed with the power of mantras, an ascetic devoted to begging, while releasing water on the shore of the ocean, swallowed that ocean, and for that reason it is undrinkable.

956.

956.

‘‘Parosahassampi samantavede, mantūpapanne nadiyo vahanti;

Na tena byāpannarasūdakā na, kasmā samuddo atulo apeyyo.

More than a thousand rivers, said to be endowed with mantras, flow from all around. Their water does not thereby become corrupted in taste. Why then is the measureless ocean undrinkable?

957.

957.

‘‘Ye keci kūpā idha jīvaloke, loṇūdakā kūpakhaṇehi khātā;

Na brāhmaṇajjhoharaṇena tesu, āpo apeyyo dvirasaññu māhu.

Whatever wells here in the world of the living are dug by well-diggers have salty water. It is not because of a brahmin's swallowing that the water in them is undrinkable; they say it has a second taste.

958.

958.

‘‘Pure puratthā kā kassa bhariyā, mano manussaṃ ajanesi pubbe;

Tenāpi dhammena na koci hīno, evampi vossaggavibhaṅgamāhu.

Formerly, in the past, who was whose wife? Mind first gave birth to man. By that principle, too, no one is inferior. Even so, they speak of an analysis of social divisions.

959.

959.

‘‘Caṇḍālaputtopi adhicca vede, bhāseyya mante kusalo matīmā ;

Na tassa muddhāpi phaleyya sattadhā, mantā ime attavadhāya katā.

Even the son of an outcaste, having studied the Vedas, might, if skillful and wise, recite the mantras. His head would not split into seven pieces. These mantras are made for self-destruction.

960.

960.

‘‘Vācākatā giddhikatā gahītā, dummocayā kabyapathānupannā;

Bālāna cittaṃ visame niviṭṭhaṃ, tadappapaññā abhisaddahanti.

Composed of words, greedily grasped, hard to be freed from, following the path of poetry; the minds of fools are settled on what is crooked, and those of little wisdom place their faith in it.

961.

961.

‘‘Sīhassa [Pg.240] byagghassa ca dīpino ca, na vijjatī porisiyaṃbalena;

Manussabhāvo ca gavaṃva pekkho, jātī hi tesaṃ asamā samānā.

The strength of a lion, a tiger, or a leopard is not found in a man. And the human state is regarded like that of cattle. For their species are unequal, though they may seem equal.

962.

962.

‘‘Sace ca rājā pathaviṃ vijitvā, sajīvavā assavapārisajjo;

Sayameva so sattusaṅghaṃ vijeyya, tassappajā niccasukhī bhaveyya.

And if a king, having conquered the earth with its living beings, were to conquer the host of enemies by himself alone, then his people would be ever happy.

963.

963.

‘‘Khattiyamantā ca tayo ca vedā, atthena ete samakā bhavanti;

Tesañca atthaṃ avinicchinitvā, na bujjhatī oghapathaṃva channaṃ.

The counsel of the khattiyas and the three Vedas are equal in meaning. And without discerning their meaning, one does not understand, like a blind person on a flooded path.

964.

964.

‘‘Khattiyamantā ca tayo ca vedā, atthena ete samakā bhavanti;

Lābho alābho ayaso yaso ca, sabbeva tesaṃ catunnañca dhammā.

The counsel of the khattiyas and the three Vedas are equal in meaning. Gain and loss, dishonor and fame—all these are conditions for all four of them.

965.

965.

‘‘Yathāpi ibbhā dhanadhaññahetu, kammāni karonti puthū pathabyā;

Tevijjasaṅghā ca tatheva ajja, kammāni karonti puthū pathabyā.

Just as householders, for the sake of wealth and grain, perform various works upon the earth, so too today do the communities of those with the three Vedas perform various works upon the earth.

966.

966.

‘‘Ibbhehi ye te samakā bhavanti, niccussukā kāmaguṇesu yuttā;

Kammāni karonti puthū pathabyā, tadappapaññā dvirasaññurā te’’.

Those who are equal to householders, always striving and attached to the strands of sensual pleasure, perform various works upon the earth. They are of little wisdom, those who perceive a second distinction.

967.

967.

‘‘Kassa bherī mudiṅgā ca, saṅkhāpaṇavadindimā;

Purato paṭipannāni, hāsayantā rathesabhaṃ.

Whose are these drums and kettledrums, these conches, cymbals, and tambourines, that advance in front, delighting the lord of the chariot?

968.

968.

‘‘Kassa kañcanapaṭṭena, puthunā vijjuvaṇṇinā;

Yuvā kalāpasannaddho, ko eti siriyā jalaṃ.

Who is this youth, girded with a quiver, with a broad golden band the color of lightning, who comes blazing with splendor?

969.

969.

‘‘Ukkāmukhapahaṭṭhaṃva[Pg.241], khadiraṅgārasannibhaṃ;

Mukhañca rucirā bhāti, ko eti siriyā jalaṃ.

Like something burnished at a furnace-mouth, resembling an ember of khadira wood, his beautiful face shines. Who is this who comes blazing with splendor?

970.

970.

‘‘Kassa jambonadaṃ chattaṃ, sasalākaṃ manoramaṃ;

Ādiccaraṃsāvaraṇaṃ, ko eti siriyā jalaṃ.

Whose is this delightful golden parasol with its ribs, a protection from the sun’s rays? Who is this who comes blazing with splendor?

971.

971.

‘‘Kassa aṅgaṃ pariggayha, vāḷabījanimuttamaṃ;

Ubhato varapuññassa, muddhani uparūpari.

Whose is this excellent chowrie fan, held high above the head, on both sides of this one of excellent merit?

972.

972.

‘‘Kassa pekhuṇahatthāni, citrāni ca mudūni ca;

Kañcanamaṇidaṇḍāni, caranti dubhato mukhaṃ.

Whose are these colorful and soft peacock-feather fans with handles of gold and jewels, that move on both sides of his face?

973.

973.

‘‘Khadiraṅgāravaṇṇābhā, ukkāmukhapahaṃsitā;

Kassete kuṇḍalā vaggū, sobhanti dubhato mukhaṃ.

With the luster of khadira embers, burnished like the mouth of a furnace, whose are these lovely earrings that adorn both sides of his face?

974.

974.

‘‘Kassa vātena chupitā, niddhantā mudukāḷakā ;

Sobhayanti nalāṭantaṃ, nabhā vijjurivuggatā.

Whose are these soft black locks, touched and blown about by the wind, that adorn the edge of his forehead like lightning arisen in the sky?

975.

975.

‘‘Kassa etāni akkhīni, āyatāni puthūni ca;

Ko sobhati visālakkho, kassetaṃ uṇṇajaṃ mukhaṃ.

Whose are these eyes, so long and wide? Who is this large-eyed one who shines so? Whose is this face with the tuft of hair between the eyebrows?

976.

976.

‘‘Kassete lapanajātā, suddhā saṅkhavarūpamā;

Bhāsamānassa sobhanti, dantā kuppilasādisā.

Whose are these teeth, born of speech, pure and like the best of conches? When he speaks, his teeth shine, resembling kuppila buds.

977.

977.

‘‘Kassa lākhārasasamā, hatthapādā sukhedhitā;

Ko so bimboṭṭhasampanno, divā sūriyova bhāsati.

Whose are these well-formed hands and feet, the color of lac? Who is this one, endowed with bimba-red lips, who shines like the sun by day?

978.

978.

‘‘Himaccaye himavati, mahāsālova pupphito;

Ko so odātapāvāro, jayaṃ indova sobhati.

Like a great sāl tree in the Himalayas in full bloom at the end of the cold season, who is this one in a white cloak who shines like victorious Indra?

979.

979.

‘‘Suvaṇṇapīḷakākiṇṇaṃ, maṇidaṇḍavicittakaṃ;

Ko so parisamogayha, īsaṃ khaggaṃ pamuñcati.

Who is this who, having entered the assembly, slightly draws his sword, its hilt inlaid with gold and variegated with jewels?

980.

980.

‘‘Suvaṇṇavikatā [Pg.242] cittā, sukatā cittasibbanā ;

Ko so omuñcate pādā, namo katvā mahesino’’.

Who is he that takes off his well-made, decorated slippers, worked with gold and with decorative stitching, having paid homage to the great seer?

981.

981.

‘‘Dhataraṭṭhā hi te nāgā, iddhimanto yasassino;

Samuddajāya uppannā, nāgā ete mahiddhikā’’ti.

For these are the Dhataraṭṭha nāgas, possessed of psychic power and glorious. Born of Samuddajā, these nāgas are of great psychic power.

Bhūridattajātakaṃ chaṭṭhaṃ.

The Bhūridatta Jātaka, the Sixth.

544. Candakumārajātakaṃ (7)

544. The Candakumāra Jātaka (7)

982.

982.

‘‘Rājāsi luddakammo, ekarājā pupphavatīyā;

So pucchi brahmabandhuṃ, khaṇḍahālaṃ purohitaṃ mūḷhaṃ.

There was a king of cruel deeds, Ekarāja in Pupphavatī. He asked the degenerate brahmin, Khaṇḍahāla, his deluded chaplain.

983.

983.

‘Saggāna maggamācikkha, tvaṃsi brāhmaṇa dhammavinayakusalo;

Yathā ito vajanti sugatiṃ, narā puññāni katvāna’.

‘Declare the path to heaven, O brahmin; you are skilled in the doctrine and discipline. Tell me how people, having done meritorious deeds, go from here to a happy state.’

984.

984.

‘Atidānaṃ daditvāna, avajjhe deva ghātetvā;

Evaṃ vajanti sugatiṃ, narā puññāni katvāna’.

‘Having given an extraordinary gift, and having had those who should not be killed slain, O king, thus do people, having done meritorious deeds, go to a happy state.’

985.

985.

‘Kiṃ pana taṃ atidānaṃ, ke ca avajjhā imasmi lokasmiṃ;

Etañca kho no akkhāhi, yajissāmi dadāmi dānāni’.

‘What, then, is that extraordinary gift, and who in this world are those who should not be killed? Declare this to me, and I shall perform a sacrifice and give gifts.’

986.

986.

‘Puttehi deva yajitabbaṃ, mahesīhi negamehi ca;

Usabhehi ājāniyehi catūhi, sabbacatukkena deva yajitabbaṃ’’’.

‘One should sacrifice with sons, O king, and with chief queens and merchants; with four bulls and four thoroughbreds—with a set of four of everything, O king, should one sacrifice.’

987.

987.

‘‘Taṃ sutvā antepure, kumārā mahesiyo ca haññantu;

Eko ahosi nigghoso, bhismā accuggato saddo’’.

Upon hearing that in the inner palace—'Let the princes and chief queens be killed!'—there arose a single uproar, a terrible, very loud sound.

988.

988.

‘‘Gacchatha vadetha kumāre, candaṃ sūriyañca bhaddasenañca;

Sūrañca vāmagottañca, pacurā kira hotha yaññatthāya.

‘Go and tell the princes—Canda, Sūriya, and Bhaddasena, Sūra and Vāmagotta—'Be prepared, it is said, for the sake of the sacrifice.’

989.

989.

‘‘Kumāriyopi vadetha, upasenaṃ kokilañca muditañca;

Nandañcāpi kumāriṃ, pacurā kira hotha yaññatthāya.

‘Also tell the princesses—Upasenā, Kokilā, and Muditā, and also the princess Nandā—'Be prepared, it is said, for the sake of the sacrifice.’

990.

990.

‘‘Vijayampi mayhaṃ mahesiṃ, erāvatiṃ kesiniṃ sunandañca;

Lakkhaṇavarūpapannā, pacurā kira hotha yaññatthāya.

‘Also my chief queens, Vijayā, Erāvatī, Kesinī, and Sunandā, endowed with excellent marks and form—'Be prepared, it is said, for the sake of the sacrifice.’

991.

991.

‘‘Gahapatayo [Pg.243] ca vadetha, puṇṇamukhaṃ bhaddiyaṃ siṅgālañca;

Vaḍḍhañcāpi gahapatiṃ, pacurā kira hotha yaññatthāya’’.

‘And tell the householders—Puṇṇamukha, Bhaddiya, and Siṅgāla, and also the householder Vaḍḍha—'Be prepared, it is said, for the sake of the sacrifice.’

992.

992.

‘‘Te tattha gahapatayo, avocisuṃ samāgatā puttadāraparikiṇṇā;

Sabbeva sikhino deva karohi, atha vā no dāse sāvehi’’.

Those householders there, having assembled and surrounded by their sons and wives, said: ‘Make us all your bondsmen, O king, or else proclaim us as slaves.’

993.

993.

‘‘Abhayaṃkarampi me hatthiṃ, nāḷāgiriṃ accuggataṃ varuṇadantaṃ ;

Ānetha kho ne khippaṃ, yaññatthāya bhavissanti.

‘Also bring my elephants Abhayaṃkara, the exceedingly tall Nāḷāgiri, and Varuṇadanta; bring them quickly, for they shall be for the sake of the sacrifice.’

994.

994.

‘‘Assaratanampi kesiṃ, surāmukhaṃ puṇṇakaṃ vinatakañca;

Ānetha kho ne khippaṃ, yaññatthāya bhavissanti.

‘Also the jewel of a horse, Kesi, and Surāmukha, Puṇṇaka, and Vinataka; bring them quickly, for they shall be for the sake of the sacrifice.’

995.

995.

‘‘Usabhampi yūthapatiṃ anojaṃ, nisabhaṃ gavampatiṃ tepi mayhaṃ ānetha;

Samūha karontu sabbaṃ, yajissāmi dadāmi dānāni.

‘Also bring my herd-leader bull Anoja, and my bulls Nisabha and Gavampati; let them gather everything. I will perform a sacrifice and give gifts.’

996.

996.

‘‘Sabbaṃ paṭiyādetha, yaññaṃ pana uggatamhi sūriyamhi;

Āṇāpetha ca kumāre, abhiramantu imaṃ rattiṃ.

‘Prepare everything for the sacrifice at sunrise. And command the princes to enjoy themselves this night.’

997.

997.

‘‘Sabbaṃ upaṭṭhapetha, yaññaṃ pana uggatamhi sūriyamhi;

Vadetha dāni kumāre, ajja kho pacchimā ratti’’.

‘Make everything ready for the sacrifice at sunrise. Now tell the princes: 'Indeed, this is your last night.’

998.

998.

‘‘Taṃtaṃ mātā avaca, rodantī āgantvā vimānato;

Yañño kira te putta, bhavissati catūhi puttehi’’.

His mother, weeping, came from her celestial mansion and said to him: ‘Your sacrifice, O son, will be, it is said, with four sons.’

999.

999.

‘‘Sabbepi mayhaṃ puttā cattā, candasmiṃ haññamānasmiṃ;

Puttehi yaññaṃ yajitvāna, sugatiṃ saggaṃ gamissāmi’’.

‘All four are indeed my sons. When Canda is slain, having sacrificed with my sons, I will go to a happy state, to heaven.’

1000.

1000.

‘‘Mā taṃ putta saddahesi, sugati kira hoti puttayaññena;

Nirayāneso maggo, neso maggo hi saggānaṃ.

‘Do not believe that, O son, that a happy state is won through a sacrifice of sons. This is the path to hell; this is not the path to heaven.’

1001.

1001.

‘‘Dānāni [Pg.244] dehi koṇḍañña, ahiṃsā sabbabhūtabhabyānaṃ’’;

Esa maggo sugatiyā, na ca maggo puttayaññena’’.

‘Give gifts, O Koṇḍañña, and practice non-harming towards all beings. This is the path to a happy state, not the path through a sacrifice of sons.’

1002.

1002.

‘‘Ācariyānaṃ vacanā, ghātessaṃ candañca sūriyañca;

Puttehi yaññaṃ yajitvāna duccajehi, sugatiṃ saggaṃ gamissāmi’’.

‘By the word of my teachers, I will slay Canda and Sūriya. Having performed a sacrifice with my sons, so hard to give up, I will go to a happy state, to heaven.’

1003.

1003.

‘‘Taṃtaṃ pitāpi avaca, vasavattī orasaṃ sakaṃ puttaṃ;

Yañño kira te putta, bhavissati catūhi puttehi’’.

His father also, the sovereign, said this to his own legitimate son: ‘Your sacrifice, O son, will be, it is said, with four sons.’

1004.

1004.

‘‘Sabbepi mayhaṃ puttā cattā, candasmiṃ haññamānasmiṃ;

Puttehi yaññaṃ yajitvāna, sugatiṃ saggaṃ gamissāmi’’.

‘All four are indeed my sons. When Canda is slain, having sacrificed with my sons, I will go to a happy state, to heaven.’

1005.

1005.

‘‘Mā taṃ putta saddahesi, sugati kira hoti puttayaññena;

Nirayāneso maggo, neso maggo hi saggānaṃ.

‘Do not believe that, O son, that a happy state is won through a sacrifice of sons. This is the path to hell; this is not the path to heaven.’

1006.

1006.

‘‘Dānāni dehi koṇḍañña, ahiṃsā sabbabhūtabhabyānaṃ;

Esa maggo sugatiyā, na ca maggo puttayaññena’’.

‘Give gifts, O Koṇḍañña, and practice non-harming towards all beings. This is the path to a happy state, not the path through a sacrifice of sons.’

1007.

1007.

‘‘Ācariyānaṃ vacanā, ghātessaṃ candañca sūriyañca;

Puttehi yaññaṃ yajitvāna duccajehi, sugatiṃ saggaṃ gamissāmi’’.

‘By the word of my teachers, I will slay Canda and Sūriya. Having performed a sacrifice with my sons, so hard to give up, I will go to a happy state, to heaven.’

1008.

1008.

‘‘Dānāni dehi koṇḍañña, ahiṃsā sabbabhūtabhabyānaṃ;

Puttaparivuto tuvaṃ, raṭṭhaṃ janapadañca pālehi’’.

‘Give gifts, O Koṇḍañña, and practice non-harming towards all beings. Surrounded by your sons, you should rule the kingdom and the country.’

1009.

1009.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa;

Api nigaḷabandhakāpi, hatthī asse ca pālema.

‘Do not kill us, O king! Give us as slaves to Khaṇḍahāla. Even bound in chains, we will tend the elephants and horses.’

1010.

1010.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa;

Api nigaḷabandhakāpi, hatthichakaṇāni ujjhema.

‘Do not kill us, O king! Give us as slaves to Khaṇḍahāla. Even bound in chains, we will clear away elephant dung.’

1011.

1011.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa;

Api nigaḷabandhakāpi, assachakaṇāni ujjhema.

‘Do not kill us, O king! Give us as slaves to Khaṇḍahāla. Even bound in chains, we will clear away horse dung.’

1012.

1012.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa ;

Yassa honti tava kāmā, api raṭṭhā pabbājitā;

Bhikkhācariyaṃ carissāma’’.

‘Do not kill us, O king! Give us as slaves to Khaṇḍahāla. Or, if it is your wish, banished from the kingdom, we will wander for alms.’

1013.

1013.

‘‘Dukkhaṃ [Pg.245] kho me janayatha, vilapantā jīvitassa kāmā hi;

Muñcetha dāni kumāre, alampi me hotu puttayaññena’’.

‘Indeed, you cause me suffering, lamenting thus, desirous of life. Release the princes now! Enough of this sacrifice of sons for me!’

1014.

1014.

‘‘Pubbeva khosi me vutto, dukkaraṃ durabhisambhavañcetaṃ;

Atha no upakkhaṭassa yaññassa, kasmā karosi vikkhepaṃ.

“Indeed, you were told by me before that this is difficult to do and hard to accomplish. Now, for the prepared sacrifice, why do you create an obstacle?

1015.

1015.

‘‘Sabbe vajanti sugatiṃ, ye yajanti yepi yājenti;

Ye cāpi anumodanti, yajantānaṃ edisaṃ mahāyaññaṃ’’.

“All go to a good destination: those who sacrifice, those who have the sacrifice performed, and also those who rejoice in such a great sacrifice being performed.”

1016.

1016.

‘‘Atha kissa jano pubbe, sotthānaṃ brāhmaṇe avācesi;

Atha no akāraṇasmā, yaññatthāya deva ghātesi.

“Then why did the people previously have the brahmins recite blessings for our welfare? Now, without reason, O lord, you have us slain for a sacrifice.

1017.

1017.

‘‘Pubbeva no daharakāle, na hanesi na ghātesi;

Daharamhā yobbanaṃ pattā, adūsakā tāta haññāma.

“Previously, in our childhood, you did not strike us, you did not slay us. Having reached youth from childhood, innocent, O father, we are being slain.

1018.

1018.

‘‘Hatthigate assagate, sannaddhe passa no mahārāja;

Yuddhe vā yujjhamāne vā, na hi mādisā sūrā honti yaññatthāya.

“Mounted on elephants, mounted on horses, see us in armor, O great king. Whether in battle or while fighting, indeed, heroes like us are not for a sacrifice.

1019.

1019.

‘‘Paccante vāpi kupite, aṭavīsu vā mādise niyojenti;

Atha no akāraṇasmā, abhūmiyaṃ tāta haññāma.

“When the borderlands are in revolt or in the forests, they employ those like us. Now, without reason, in an inappropriate place, O father, we are being slain.

1020.

1020.

‘‘Yāpi hi tā sakuṇiyo, vasanti tiṇagharāni katvāna;

Tāsampi piyā puttā, atha no tvaṃ deva ghātesi.

“Indeed, even those birds that live having made grass nests, their sons are dear to them. Yet you, O lord, have us slain.

1021.

1021.

‘‘Mā tassa saddahesi, na maṃ khaṇḍahālo ghāteyya;

Mamañhi so ghātetvāna, anantarā tampi deva ghāteyya.

“Do not believe him. Let not Khaṇḍahāla slay me. For having slain me, he would immediately thereafter slay you too, O lord.

1022.

1022.

‘‘Gāmavaraṃ nigamavaraṃ dadanti, bhogampissa mahārāja;

Athaggapiṇḍikāpi, kule kule hete bhuñjanti.

“They give the best villages and towns, and wealth to him, O great king. And these brahmins also enjoy the first portion of food in every family.

1023.

1023.

‘‘Tesampi tādisānaṃ, icchanti dubbhituṃ mahārāja;

Yebhuyyena ete, akataññuno brāhmaṇā deva.

“Even to such benefactors they wish to do harm, O great king. For the most part, these brahmins are ungrateful, O lord.

1024.

1024.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa;

Api nigaḷabandhakāpi, hatthī asse ca pālema.

“O lord, do not slay us. Give us as slaves to Khaṇḍahāla. Even bound in fetters, we will tend the elephants and horses.

1025.

1025.

‘‘Mā [Pg.246] no deva avadhi, dāse no dehi khaṇḍahālassa;

Api nigaḷabandhakāpi, hatthichakaṇāni ujjhema.

“O lord, do not slay us. Give us as slaves to Khaṇḍahāla. Even bound in fetters, we will clear away elephant dung.

1026.

1026.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa;

Api nigaḷabandhakāpi, assachakaṇāni ujjhema.

“O lord, do not slay us. Give us as slaves to Khaṇḍahāla. Even bound in fetters, we will clear away horse dung.

1027.

1027.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa;

Yassa honti tava kāmā, api raṭṭhā pabbājitā;

Bhikkhācariyaṃ carissāma’’.

“O lord, do not slay us. Give us as slaves to Khaṇḍahāla. If it is your wish, we will even go forth from the kingdom and live the life of a mendicant.”

1028.

1028.

‘‘Dukkhaṃ kho me janayatha, vilapantā jīvitassa kāmā hi;

Muñcetha dāni kumāre, alampi me hotu puttayaññena’’.

“Indeed, you cause me suffering, lamenting, for you are desirous of life. Release the princes now! I have had enough of this sacrifice of my sons.”

1029.

1029.

‘‘Pubbeva khosi me vutto, dukkaraṃ durabhisambhavañcetaṃ;

Atha no upakkhaṭassa yaññassa, kasmā karosi vikkhepaṃ.

“Indeed, you were told by me before that this is difficult to do and hard to accomplish. Now, for the prepared sacrifice, why do you create an obstacle?

1030.

1030.

‘‘Sabbe vajanti sugatiṃ, ye yajanti yepi yājenti;

Ye cāpi anumodanti, yajantānaṃ edisaṃ mahāyaññaṃ’’.

“All go to a good destination: those who sacrifice, those who have the sacrifice performed, and also those who rejoice in such a great sacrifice being performed.”

1031.

1031.

‘‘Yadi kira yajitvā puttehi, devalokaṃ ito cutā yanti;

Brāhmaṇo tāva yajatu, pacchāpi yajasi tuvaṃ rājā.

“If, it seems, by sacrificing one's sons one goes to the world of the devas after passing from here, then let the brahmin sacrifice first. Afterwards, you may sacrifice, O king.

1032.

1032.

‘‘Yadi kira yajitvā puttehi, devalokaṃ ito cutā yanti;

Esveva khaṇḍahālo, yajataṃ sakehi puttehi.

“If, it seems, by sacrificing one's sons one goes to the world of the devas after passing from here, then let this very Khaṇḍahāla sacrifice with his own sons.

1033.

1033.

‘‘Evaṃ jānanto khaṇḍahālo, kiṃ puttake na ghātesi;

Sabbañca ñātijanaṃ, attānañca na ghātesi.

“Khaṇḍahāla, knowing this, why does he not have his own sons slain? And all his relatives, and why does he not have himself slain?

1034.

1034.

‘‘Sabbe vajanti nirayaṃ, ye yajanti yepi yājenti;

Ye cāpi anumodanti, yajantānaṃ edisaṃ mahāyaññaṃ.

“All go to hell: those who sacrifice, those who have the sacrifice performed, and also those who rejoice in such a great sacrifice being performed.

1035.

1035.

‘‘Sace hi so sujjhati yo hanāti, hatopi so saggamupeti ṭhānaṃ;

Bhovādi bhovādina mārayeyyuṃ, ye cāpi tesaṃ abhisaddaheyyuṃ’’.

“If indeed he who slays is purified, and he who is slain goes to a heavenly state, then brahmins should slay other brahmins, and also those who have faith in them.”

1036.

1036.

‘‘Kathañca kira puttakāmāyo, gahapatayo gharaṇiyo ca;

Nagaramhi na uparavanti rājānaṃ, mā ghātayi orasaṃ puttaṃ.

“And how is it that the householders and housewives who desire sons do not cry out to the king in the city: ‘Do not slay your own legitimate son!’?

1037.

1037.

‘‘Kathañca [Pg.247] kira puttakāmāyo, gahapatayo gharaṇiyo ca;

Nagaramhi na uparavanti rājānaṃ, mā ghātayi atrajaṃ puttaṃ.

“And how is it that the householders and housewives who desire sons do not cry out to the king in the city: ‘Do not slay the son born of your own body!’?

1038.

1038.

‘‘Rañño camhi atthakāmo, hito ca sabbajanapadassa ;

Na koci assa paṭighaṃ, mayā jānapado na pavedeti’’.

“I desire the welfare of the king and am a benefactor to the whole country. Let no one be resentful. The country-folk do not inform against me.”

1039.

1039.

‘‘Gacchatha vo gharaṇiyo, tātañca vadetha khaṇḍahālañca;

Mā ghātetha kumāre, adūsake sīhasaṅkāse.

“Go, you housewives, and speak to the father and to Khaṇḍahāla: ‘Do not slay the princes, who are innocent and like lions.’

1040.

1040.

‘‘Gacchatha vo gharaṇiyo, tātañca vadetha khaṇḍahālañca;

Mā ghātetha kumāre, apekkhite sabbalokassa’’.

“Go, you housewives, and speak to the father and to Khaṇḍahāla: ‘Do not slay the princes, who are cherished by the whole world.’”

1041.

1041.

‘‘Yaṃ nūnāhaṃ jāyeyyaṃ, rathakārakulesu vā;

Pukkusakulesu vā vessesu vā jāyeyyaṃ;

Na hajja maṃ rāja yaññe ghāteyya’’.

“If only I had been born in the families of chariot-makers, or in Pukkusa families, or among the Vessas; then the king would not slay me today in the sacrifice.”

1042.

1042.

‘‘Sabbā sīmantiniyo gacchatha, ayyassa khaṇḍahālassa;

Pādesu nipatatha, aparādhāhaṃ na passāmi.

“All you ladies, go to the noble Khaṇḍahāla and fall at his feet. I do not see any offense on my part.

1043.

1043.

‘‘Sabbā sīmantiniyo gacchatha, ayyassa khaṇḍahālassa;

Pādesu nipatatha, kinte bhante mayaṃ adūsema’’.

“All you ladies, go to the noble Khaṇḍahāla and fall at his feet, asking: ‘Venerable sir, what offense have we committed against you?’”

1044.

1044.

‘‘Kapaṇā vilapati selā, disvāna bhātare upanītatte;

Yañño kira me ukkhipito, tātena saggakāmena’’.

Pitifully wails Selā, seeing her brothers brought near: “It seems a sacrifice has been prepared by my father, who desires heaven.”

1045.

1045.

‘‘Āvatti parivatti ca, vasulo sammukhā rañño;

Mā no pitaraṃ avadhi, daharamhā yobbanaṃ pattā’’.

Rolling back and forth, Vasula pleaded in the king’s presence: “O father, do not slay us, who have grown from boyhood to youth.”

1046.

1046.

‘‘Eso te vasula pitā, samehi pitarā saha;

Dukkhaṃ kho me janayasi, vilapanto antepurasmiṃ;

Muñcetha dāni kumāre, alampi me hotu puttayaññena’’.

“Vasula, here is your father; be reconciled with your father. You cause me suffering by lamenting in the inner palace. Now release the princes! I have had enough of this sacrifice of my sons.”

1047.

1047.

‘‘Pubbeva khosi me vutto, dukkaraṃ durabhisambhavañcetaṃ;

Atha no upakkhaṭassa yaññassa, kasmā karosi vikkhepaṃ.

“I told you before that this is difficult to do and hard to accomplish. Now that the sacrifice has been prepared, why do you create an obstacle?”

1048.

1048.

‘‘Sabbe vajanti sugatiṃ, ye yajanti yepi yājenti;

Ye cāpi anumodanti, yajantānaṃ edisaṃ mahāyaññaṃ’’.

“All go to a good destination: those who sacrifice, those who have the sacrifice performed, and also those who rejoice in such a great sacrifice being performed.”

1049.

1049.

‘‘Sabbaratanassa [Pg.248] yañño upakkhaṭo, ekarāja tava paṭiyatto;

Abhinikkhamassu deva, saggaṃ gato tvaṃ pamodissasi’’.

“A sacrifice of all treasures has been prepared, O sole king, it is ready for you. Go forth, Your Majesty! Having gone to heaven, you will rejoice.”

1050.

1050.

‘‘Daharā sattasatā etā, candakumārassa bhariyāyo;

Kese pakiritvāna, rodantiyo maggamanuyāyiṃsu.

These seven hundred young women, the wives of Prince Canda, with their hair disheveled, followed along the path, weeping.

1051.

1051.

‘‘Aparā pana sokena, nikkhantā nandane viya devā;

Kese pakiritvāna, rodantiyo maggamanuyāyiṃsu’’.

But others, overcome with sorrow, went forth like devas from the Nandana grove; with their hair disheveled, they followed along the path, weeping.

1052.

1052.

‘‘Kāsikasucivatthadharā, kuṇḍalino agalucandanavilittā;

Niyyanti candasūriyā, yaññatthāya ekarājassa.

Wearing fine Kāsi cloth, adorned with earrings, smeared with aloe-wood and sandalwood, Canda and Sūriya are led forth for the sacrifice of the sole king.

1053.

1053.

‘‘Kāsikasucivatthadharā, kuṇḍalino agalucandanavilittā;

Niyyanti candasūriyā, mātu katvā hadayasokaṃ.

Wearing fine Kāsi cloth, adorned with earrings, smeared with aloe-wood and sandalwood, Canda and Sūriya are led forth, causing sorrow in their mother’s heart.

1054.

1054.

‘‘Kāsikasucivatthadharā, kuṇḍalino agalucandanavilittā;

Niyyanti candasūriyā, janassa katvā hadayasokaṃ.

Wearing fine Kāsi cloth, adorned with earrings, smeared with aloe-wood and sandalwood, Canda and Sūriya are led forth, causing sorrow in the people’s hearts.

1055.

1055.

‘‘Maṃsarasabhojanā nhāpakasunhāpitā, kuṇḍalino agalucandanavilittā;

Niyyanti candasūriyā, yaññatthāya ekarājassa.

Fed on meat-broth, well-bathed by attendants, wearing earrings, smeared with aloe-wood and sandalwood, Canda and Sūriya are led forth for the sacrifice of the sole king.

1056.

1056.

‘‘Maṃsarasabhojanā nhāpakasunhāpitā, kuṇḍalino agalucandanavilittā;

Niyyanti candasūriyā, mātu katvā hadayasokaṃ.

Fed on meat-broth, well-bathed by attendants, wearing earrings, smeared with aloe-wood and sandalwood, Canda and Sūriya are led forth, causing sorrow in their mother’s heart.

1057.

1057.

‘‘Maṃsarasabhojanā nhāpakasunhāpitā, kuṇḍalino agalucandanavilittā;

Niyyanti candasūriyā, janassa katvā hadayasokaṃ.

Fed on meat-broth, well-bathed by attendants, wearing earrings, smeared with aloe-wood and sandalwood, Canda and Sūriya are led forth, causing sorrow in the people’s hearts.

1058.

1058.

‘‘Yassu pubbe hatthivaradhuragate, hatthīhi anuvajanti;

Tyajja candasūriyā, ubhova pattikā yanti.

Those who formerly went at the head of excellent elephants, followed by elephants—today those two, Canda and Sūriya, both go on foot.

1059.

1059.

‘‘Yassu [Pg.249] pubbe assavaradhuragate, assehi anuvajanti;

Tyajja candasūriyā, ubhova pattikā yanti.

Those who formerly went at the head of excellent horses, followed by horses—today those two, Canda and Sūriya, both go on foot.

1060.

1060.

‘‘Yassu pubbe rathavaradhuragate, rathehi anuvajanti;

Tyajja candasūriyā, ubhova pattikā yanti.

Those who formerly went in excellent chariots, followed by chariots—today those two, Canda and Sūriya, both go on foot.

1061.

1061.

‘‘Yehissu pubbe nīyiṃsu, tapanīyakappanehi turaṅgehi;

Tyajja candasūriyā, ubhova pattikā yanti’’.

Those who formerly were conveyed by steeds with golden trappings—today those two, Canda and Sūriya, both go on foot.

1062.

1062.

‘‘Yadi sakuṇi maṃsamicchasi, ḍayassu pubbena pupphavatiyā;

Yajatettha ekarājā, sammūḷho catūhi puttehi.

“If you desire flesh, O bird, fly to the east of Pupphavatī. There a deluded sole king is sacrificing his four sons.”

1063.

1063.

‘‘Yadi sakuṇi maṃsamicchasi, ḍayassu pubbena pupphavatiyā;

Yajatettha ekarājā, sammūḷho catūhi kaññāhi.

“If you desire flesh, O bird, fly to the east of Pupphavatī. There a deluded sole king is sacrificing his four daughters.”

1064.

1064.

‘‘Yadi sakuṇi maṃsamicchasi, ḍayassu pubbena pupphavatiyā;

Yajatettha ekarājā, sammūḷho catūhi mahesīhi.

“If you desire flesh, O bird, fly to the east of Pupphavatī. There a deluded sole king is sacrificing his four chief queens.”

1065.

1065.

‘‘Yadi sakuṇi maṃsamicchasi, ḍayassu pubbena pupphavatiyā;

Yajatettha ekarājā, sammūḷho catūhi gahapatīhi.

“If you desire flesh, O bird, fly to the east of Pupphavatī. There a deluded sole king is sacrificing four householders.”

1066.

1066.

‘‘Yadi sakuṇi maṃsamicchasi, ḍayassu pubbe pupphavatiyā;

Yajatettha ekarājā, sammūḷho catūhi hatthīhi.

“If you desire flesh, O bird, fly to the east of Pupphavatī. There a deluded sole king is sacrificing four elephants.”

1067.

1067.

‘‘Yadi sakuṇi maṃsamicchasi, ḍayassu pubbena pupphavatiyā;

Yajatettha ekarājā, sammūḷho catūhi assehi.

“If you desire flesh, O bird, fly to the east of Pupphavatī. There a deluded sole king is sacrificing four horses.”

1068.

1068.

‘‘Yadi sakuṇi maṃsamicchasi, ḍayassu pubbena pupphavatiyā;

Yajatettha ekarājā, sammūḷho catūhi usabhehi.

“If you desire flesh, O bird, fly to the east of Pupphavatī. There a deluded sole king is sacrificing four bulls.”

1069.

1069.

‘‘Yadi sakuṇi maṃsamicchasi, ḍayassu pubbena pupphavatiyā;

Yajatettha ekarājā, sammūḷho sabbacatukkena’’.

“If you desire flesh, O bird, fly to the east of Pupphavatī. There a deluded sole king is sacrificing with every set of four.”

1070.

1070.

‘‘Ayamassa pāsādo, idaṃ antepuraṃ suramaṇīyaṃ ;

Tedāni ayyaputtā, cattāro vadhāya ninnītā.

“This is his palace, this his very delightful inner palace; and now those four noble sons are led away to be slain.”

1071.

1071.

‘‘Idamassa kūṭāgāraṃ, sovaṇṇaṃ pupphamalyavikiṇṇaṃ;

Tedāni ayyaputtā, cattāro vadhāya ninnītā.

“This is his gabled mansion, golden and strewn with flower garlands; and now those four noble sons are led away to be slain.”

1072.

1072.

‘‘Idamassa [Pg.250] uyyānaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Tedāni ayyaputtā, cattāro vadhāya ninnītā.

“This is his park, delightful and always in full bloom; and now those four noble sons are led away to be slain.”

1073.

1073.

‘‘Idamassa asokavanaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Tedāni ayyaputtā, cattāro vadhāya ninnītā.

“This is his Asoka grove, delightful and always in full bloom; and now those four noble sons are led away to be slain.”

1074.

1074.

‘‘Idamassa kaṇikāravanaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Tedāni ayyaputtā, cattāro vadhāya ninnītā.

“This is his Kaṇikāra grove, delightful and always in full bloom; and now those four noble sons are led away to be slain.”

1075.

1075.

‘‘Idamassa pāṭalivanaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Tedāni ayyaputtā, cattāro vadhāya ninnītā.

“This is his Pāṭali grove, delightful and always in full bloom; and now those four noble sons are led away to be slain.”

1076.

1076.

‘‘Idamassa ambavanaṃ, supupphitaṃ sabbakālikaṃ rammaṃ;

Tedāni ayyaputtā, cattāro vadhāya ninnītā.

“This is his mango grove, delightful and always in full bloom; and now those four noble sons are led away to be slain.”

1077.

1077.

‘‘Ayamassa pokkharaṇī, sañchannā padumapuṇḍarīkehi;

Nāvā ca sovaṇṇavikatā, pupphavalliyā cittā suramaṇīyā;

Tedāni ayyaputtā, cattāro vadhāya ninnītā’’.

“This is his lotus pond, covered with red and white lotuses, and a very delightful boat fashioned from gold, adorned with flowering creepers; and now those four noble sons are led away to be slain.”

1078.

1078.

‘‘Idamassa hatthiratanaṃ, erāvaṇo gajo balī dantī;

Tedāni ayyaputtā, cattāro vadhāya ninnītā.

“This is his elephant-treasure, the elephant Erāvaṇa, strong and tusked; and now those four noble sons are led away to be slain.”

1079.

1079.

‘‘Idamassa assaratanaṃ, ekakhūro asso;

Tedāni ayyaputtā, cattāro vadhāya ninnītā.

“This is his horse-treasure, a horse with a single hoof; and now those four noble sons are led away to be slain.”

1080.

1080.

‘‘Ayamassa assaratho, sāḷiya nigghoso subho ratanavicitto;

Yatthassu ayyaputtā, sobhiṃsu nandane viya devā;

Tedāni ayyaputtā, cattāro vadhāya ninnītā.

“This is his horse-chariot, beautiful and adorned with gems, with a sweet sound, wherein the noble sons once shone like devas in the Nandana grove; and now those four noble sons are led away to be slain.”

1081.

1081.

‘‘Kathaṃ nāma sāmasamasundarehi, candanamudukagattehi ;

Rājā yajissate yaññaṃ, sammūḷho catūhi puttehi.

“How indeed can the deluded king perform the sacrifice with his four sons, who are dark, equally handsome, with limbs soft from sandalwood?”

1082.

1082.

‘‘Kathaṃ nāma sāmasamasundarāhi, candanamudukagattāhi;

Rājā yajissate yaññaṃ, sammūḷho catūhi kaññāhi.

“How indeed can the deluded king perform the sacrifice with his four daughters, who are dark, equally beautiful, with limbs soft from sandalwood?”

1083.

1083.

‘‘Kathaṃ [Pg.251] nāma sāmasamasundarāhi, candanamudukagattāhi;

Rājā yajissate yaññaṃ, sammūḷho catūhi mahesīhi.

“How indeed can the deluded king perform the sacrifice with his four chief queens, who are dark, equally beautiful, with limbs soft from sandalwood?”

1084.

1084.

‘‘Kathaṃ nāma sāmasamasundarehi, candanamudukagattehi;

Rājā yajissate yaññaṃ, sammūḷho catūhi gahapatīhi.

“How indeed can the deluded king perform the sacrifice with four householders, who are dark, equally handsome, with limbs soft from sandalwood?”

1085.

1085.

‘‘Yathā honti gāmanigamā, suññā amanussakā brahāraññā;

Tathā hessati pupphavatiyā, yiṭṭhesu candasūriyesu’’.

“Just as villages and towns become empty, devoid of humans, a vast wilderness, so too will Pupphavatī become when Canda and Sūriya have been sacrificed.”

1086.

1086.

‘‘Ummattikā bhavissāmi, bhūnahatā paṃsunā ca parikiṇṇā;

Sace candavaraṃ hanti, pāṇā me deva rujjhanti.

“I will become a madwoman, slain by a demon and strewn with dust. If he slays the excellent Canda, O Your Majesty, my life will cease.”

1087.

1087.

‘‘Ummattikā bhavissāmi, bhūnahatā paṃsunā ca parikiṇṇā;

Sace sūriyavaraṃ hanti, pāṇā me deva rujjhanti’’.

“I will become a madwoman, slain by a demon and strewn with dust. If he slays the excellent Sūriya, O Your Majesty, my life will cease.”

1088.

1088.

‘‘Kiṃ nu mā na ramāpeyyuṃ, aññamaññaṃ piyaṃvadā;

Ghaṭṭikā uparikkhī ca, pokkharaṇī ca bhārikā ;

Candasūriyesu naccantiyo, samā tāsaṃ na vijjati’’.

“Why indeed would they not delight me, speaking sweetly to one another? Ghaṭṭikā, Uparikkhī, Pokkharaṇī, and Bhārikā, dancing before Canda and Sūriya—there is no one equal to them.”

1089.

1089.

‘‘Imaṃ mayhaṃ hadayasokaṃ, paṭimuñcatu khaṇḍahāla tava mātā;

Yo mayhaṃ hadayasoko, candamhi vadhāya ninnīte.

“Khaṇḍahāla, may your mother release this heart-sorrow of mine, this sorrow I feel as Canda is led away to be slain.”

1090.

1090.

‘‘Imaṃ mayhaṃ hadayasokaṃ, paṭimuñcatu khaṇḍahāla tava mātā;

Yo mayhaṃ hadayasoko, sūriyamhi vadhāya ninnīte.

“Khaṇḍahāla, may your mother release this heart-sorrow of mine, this sorrow I feel as Sūriya is led away to be slain.”

1091.

1091.

‘‘Imaṃ mayhaṃ hadayasokaṃ, paṭimuñcatu khaṇḍahāla tava jāyā;

Yo mayhaṃ hadayasoko, candamhi vadhāya ninnīte.

“Khaṇḍahāla, may your wife release this heart-sorrow of mine, this sorrow I feel as Canda is led away to be slain.”

1092.

1092.

‘‘Imaṃ mayhaṃ hadayasokaṃ, paṭimuñcatu khaṇḍahāla tava jāyā;

Yo mayhaṃ hadayasoko, sūriyamhi vadhāya ninnīte.

“Khaṇḍahāla, may your wife release this heart-sorrow of mine, this sorrow I feel as Sūriya is led away to be slain.”

1093.

1093.

‘‘Mā ca putte mā ca patiṃ, addakkhi khaṇḍahāla tava mātā;

Yo ghātesi kumāre, adūsake sīhasaṅkāse.

“Khaṇḍahāla, you who slay the innocent, lion-like princes—may your mother never again see her sons or her husband!”

1094.

1094.

‘‘Mā ca putte mā ca patiṃ, addakkhi khaṇḍahāla tava mātā;

Yo ghātesi kumāre, apekkhite sabbalokassa.

“O Khaṇḍahāla, you who slay the princes cherished by the whole world—may your mother never again see her sons or her husband!”

1095.

1095.

‘‘Mā [Pg.252] ca putte mā ca patiṃ, addakkhi khaṇḍahāla tava jāyā;

Yo ghātesi kumāre, adūsake sīhasaṅkāse.

“O Khaṇḍahāla, you who slay the innocent, lion-like princes—may your wife never again see her sons or her husband!”

1096.

1096.

‘‘Mā ca putte mā ca patiṃ, addakkhi khaṇḍahāla tava jāyā;

Yo ghātesi kumāre, apekkhite sabbalokassa’’.

“O Khaṇḍahāla, you who slay the princes cherished by the whole world—may your wife never again see her sons or her husband!”

1097.

1097.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa;

Api nigaḷabandhakāpi, hatthī asse ca pālema.

“Do not slay us, O lord; give us as slaves to Khaṇḍahāla. Even bound in fetters, we will tend the elephants and horses.”

1098.

1098.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa;

Api nigaḷabandhakāpi, hatthichakaṇāni ujjhema.

“Do not slay us, O lord; give us as slaves to Khaṇḍahāla. Even bound in fetters, we will sweep up elephant dung.”

1099.

1099.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa;

Api nigaḷabandhakāpi, assachakaṇāni ujjhema.

“Do not slay us, O lord; give us as slaves to Khaṇḍahāla. Even bound in fetters, we will sweep away horse dung.”

1100.

1100.

‘‘Mā no deva avadhi, dāse no dehi khaṇḍahālassa;

Yassa honti tava kāmā, api raṭṭhā pabbājitā;

Bhikkhācariyaṃ carissāma.

“Do not slay us, O lord; give us as slaves to Khaṇḍahāla. Whatever your wishes may be, even if banished from the kingdom, we will wander for alms.”

1101.

1101.

‘‘Dibbaṃ deva upayācanti, puttatthikāpi daliddā;

Paṭibhānānipi hitvā, putte na labhanti ekaccā.

“Even the poor, desiring sons, beseech the gods, O lord; yet some, despite their cleverness, do not obtain sons.”

1102.

1102.

‘‘Āsīsikāni karonti, puttā no jāyantu tato paputtā ;

Atha no akāraṇasmā, yaññatthāya deva ghātesi.

“They make aspirations: ‘May sons be born to us, and then grandsons.’ Yet without reason, O lord, you slay us for the sake of a sacrifice.”

1103.

1103.

‘‘Upayācitakena puttaṃ labhanti, mā tāta no aghātesi;

Mā kicchāladdhakehi puttehi, yajittho imaṃ yaññaṃ.

“One obtains a son through supplication; do not, father, slay us. Do not perform this sacrifice with sons so hard-won.”

1104.

1104.

‘‘Upayācitakena puttaṃ labhanti, mā tāta no aghātesi;

Mā kapaṇaladdhakehi puttehi, ammāya no vippavāsesi’’.

“One obtains a son through supplication; do not, father, slay us. Do not, with sons obtained in misery, separate us from our mother.”

1105.

1105.

‘‘Bahudukkhā posiya candaṃ, amma tuvaṃ jīyase puttaṃ;

Vandāmi kho te pāde, labhataṃ tāto paralokaṃ.

“Having nourished Canda with much suffering, mother, you are now deprived of your son. I venerate your feet. May father obtain the next world!”

1106.

1106.

‘‘Handa ca maṃ upaguyha, pāde te amma vandituṃ dehi;

Gacchāmi dāni pavāsaṃ, yaññatthāya ekarājassa.

“Come now, mother, embrace me and allow me to venerate your feet. I go now into exile for the sacrifice of the sole king.”

1107.

1107.

‘‘Handa [Pg.253] ca maṃ upaguyha, pāde te amma vandituṃ dehi;

Gacchāmi dāni pavāsaṃ, mātu katvā hadayasokaṃ.

“Come now, mother, embrace me and allow me to venerate your feet. I go now into exile, having caused heart-sorrow for my mother.”

1108.

1108.

Handa ca maṃ upaguyha, pāde te amma vandituṃ dehi;

Gacchāmi dāni pavāsaṃ, janassa katvā hadayasokaṃ’’.

“Come now, mother, embrace me and allow me to venerate your feet. I go now into exile, having caused heart-sorrow for the people.”

1109.

1109.

‘‘Handa ca padumapattānaṃ, moḷiṃ bandhassu gotamiputta;

Campakadalamissāyo, esā te porāṇikā pakati.

“Come now, son of Gotamī, bind a crest of lotus petals mixed with campaka blossoms; this was your former custom.”

1110.

1110.

‘‘Handa ca vilepanaṃ te, pacchimakaṃ candanaṃ vilimpassu;

Yehi ca suvilitto, sobhasi rājaparisāyaṃ.

“Come now, anoint yourself with this final unguent, this sandalwood paste; well-anointed with it, you shine in the royal assembly.”

1111.

1111.

‘‘Handa ca mudukāni vatthāni, pacchimakaṃ kāsikaṃ nivāsehi;

Yehi ca sunivattho, sobhasi rājaparisāyaṃ.

“Come now, put on these soft garments, this final Benares cloth; well-dressed in it, you shine in the royal assembly.”

1112.

1112.

‘‘Muttāmaṇikanakavibhūsitāni, gaṇhassu hatthābharaṇāni;

Yehi ca hatthābharaṇehi, sobhasi rājaparisāyaṃ’’.

“Take these hand ornaments adorned with pearls, gems, and gold; with these hand ornaments you shine in the royal assembly.”

1113.

1113.

‘‘Na hi nūnāyaṃ raṭṭhapālo, bhūmipati janapadassa dāyādo;

Lokissaro mahanto, putte snehaṃ janayati’’.

“Surely this protector of the realm, this lord of the land, this heir of the country, this great lord of the world, does not generate affection for his sons.”

1114.

1114.

‘‘Mayhampi piyā puttā, attā ca piyo tumhe ca bhariyāyo;

Saggañca patthayāno, tenāhaṃ ghātayissāmi’’.

“My sons are dear to me, and I myself am dear, and you, my wives, are dear. But aspiring for heaven, for that reason I will have them slain.”

1115.

1115.

‘‘Maṃ paṭhamaṃ ghātehi, mā me hadayaṃ dukkhaṃ phālesi;

Alaṅkato sundarako, putto deva tava sukhumālo.

“Slay me first, O lord; do not let sorrow break my heart. Your son is adorned, handsome, and delicate.”

1116.

1116.

‘‘Handayya maṃ hanassu, paraloke candakena hessāmi;

Puññaṃ karassu vipulaṃ, vicarāma ubhopi paraloke’’.

“Come, my lord, slay me; in the next world I will be with Canda. Make abundant merit, and we both shall wander in the next world.”

1117.

1117.

‘‘Mā tvaṃ cande rucci maraṇaṃ, bahukā tava devarā visālakkhi;

Te taṃ ramayissanti, yiṭṭhasmiṃ gotamiputte’’.

“Do not delight in death, Candā. You have many brothers-in-law, O wide-eyed one. They will delight you when the son of Gotamī has been sacrificed.”

1118.

1118.

‘‘Evaṃ vutte candā attānaṃ, hanti hatthatalakehi’’;

‘‘Alamettha jīvitena, pissāmi visaṃ marissāmi.

When this was said, Candā struck herself with the palms of her hands, crying: “Enough of this life! I will drink poison and die.”

1119.

1119.

‘‘Na [Pg.254] hi nūnimassa rañño, mittāmaccā ca vijjare suhadā;

Ye na vadanti rājānaṃ, mā ghātayi orase putte.

“Surely this king has no good-hearted friends and ministers who would say to the king: ‘Do not slay your own legitimate sons.’”

1120.

1120.

‘‘Na hi nūnimassa rañño, ñātī mittā ca vijjare suhadā;

Ye na vadanti rājānaṃ, mā ghātayi atraje putte.

“Surely this king has no good-hearted kinsmen and friends who would say to the king: ‘Do not slay your own sons.’”

1121.

1121.

‘‘Ime tepi mayhaṃ puttā, guṇino kāyūradhārino rāja;

Tehipi yajassu yaññaṃ, atha muñcatu gotamiputte.

“These too are my sons, O king, virtuous and wearing armlets. Perform the sacrifice with them, and then release the sons of Gotamī.”

1122.

1122.

‘‘Bilasataṃ maṃ katvāna, yajassu sattadhā mahārāja;

Mā jeṭṭhaputtamavadhi, adūsakaṃ sīhasaṅkāsaṃ.

“Having cut me into a hundred pieces, perform the sevenfold sacrifice, O great king. But do not slay the eldest son, who is blameless and like a lion.”

1123.

1123.

‘‘Bilasataṃ maṃ katvāna, yajassu sattadhā mahārāja;

Mā jeṭṭhaputtamavadhi, apekkhitaṃ sabbalokassa’’.

“Having cut me into a hundred pieces, perform the sevenfold sacrifice, O great king. But do not slay the eldest son, who is regarded by the whole world.”

1124.

1124.

‘‘Bahukā tava dinnābharaṇā, uccāvacā subhaṇitamhi;

Muttāmaṇiveḷuriyā, etaṃ te pacchimakaṃ dānaṃ’’.

“Many and various are the ornaments I have given you—pearls, gems, and beryl—for your fine speeches. This is the final gift for you.”

1125.

1125.

‘‘Yesaṃ pubbe khandhesu, phullā mālāguṇā vivattiṃsu;

Tesajjapi sunisito, nettiṃso vivattissati khandhesu.

“On whose shoulders blooming flower garlands formerly rested—on those same shoulders today the well-sharpened sword will fall.”

1126.

1126.

‘‘Yesaṃ pubbe khandhesu, cittā mālāguṇā vivattiṃsu;

Tesajjapi sunisito, nettiṃso vivattissati khandhesu.

“On whose shoulders colorful flower garlands formerly rested—on those same shoulders today the well-sharpened sword will fall.”

1127.

1127.

‘‘Aciraṃ vata nettiṃso, vivattissati rājaputtānaṃ khandhesu;

Atha mama hadayaṃ na phalati, tāva daḷhabandhañca me āsi.

“Alas, soon the sword will fall upon the princes’ shoulders, and yet my heart does not break; so firm, it seems, was its substance.”

1128.

1128.

‘‘Kāsikasucivatthadharā, kuṇḍalino agalucandanavilittā;

Niyyātha candasūriyā, yaññatthāya ekarājassa.

“Wearing fine Kāsi cloth, adorned with earrings, smeared with aloe and sandalwood, lead forth Canda and Sūriya for the sacrifice of the sole king.”

1129.

1129.

‘‘Kāsikasucivatthadharā, kuṇḍalino agalucandanavilittā;

Niyyātha candasūriyā, mātu katvā hadayasokaṃ.

Wearing fine Kāsi cloth, adorned with earrings, smeared with aloe and sandalwood, they lead forth Canda and Sūriya, having caused heart-sorrow for their mother.

1130.

1130.

‘‘Kāsikasucivatthadharā, kuṇḍalino agalucandanavilittā;

Niyyātha candasūriyā, janassa katvā hadayasokaṃ.

Wearing fine Kāsi cloth, adorned with earrings, smeared with aloe and sandalwood, they lead forth Canda and Sūriya, having caused heart-sorrow for the people.

1131.

1131.

‘‘Maṃsarasabhojanā nhāpakasunhāpitā, kuṇḍalino agalucandanavilittā;

Niyyātha candasūriyā, yaññatthāya ekarājassa.

“Having eaten savory meat, having been well bathed by attendants, wearing earrings, smeared with agalloch and sandalwood, lead forth Canda and Sūriya for the sacrifice of the sole king.”

1132.

1132.

‘‘Maṃsarasabhojanā [Pg.255] nhāpakasunhāpitā, kuṇḍalino agalucandanavilittā;

Niyyātha candasūriyā, mātu katvā hadayasokaṃ.

Having eaten savory meat, having been well bathed by attendants, wearing earrings, smeared with agalloch and sandalwood, they lead forth Canda and Sūriya, having caused heart-sorrow for their mother.

1133.

1133.

‘‘Maṃsarasabhojanā nhāpakasunhāpitā, kuṇḍalino agalucandanavilittā;

Niyyātha candasūriyā, janassa katvā hadayasokaṃ’’.

Having eaten savory meat, having been well bathed by attendants, wearing earrings, smeared with agalloch and sandalwood, they lead forth Canda and Sūriya, having caused heart-sorrow for the people.

1134.

1134.

‘‘Sabbasmiṃ upakkhaṭasmiṃ, nisīdite candasmiṃ yaññatthāya;

Pañcālarājadhītā pañjalikā, sabbaparisāya samanupariyāyi.

When everything was prepared and Prince Canda was seated for the sacrifice, the daughter of the Pañcāla king, with hands held in reverence, circumambulated the entire assembly.

1135.

1135.

‘‘Yena saccena khaṇḍahālo, pāpakammaṃ karoti dummedho;

Etena saccavajjena, samaṅginī sāmikena homi.

‘By the truth that the witless Khaṇḍahāla is performing an evil deed, by this declaration of truth may I be united with my husband.’

1136.

1136.

‘‘Ye idhatthi amanussā, yāni ca yakkhabhūtabhabyāni;

Karontu me veyyāvaṭikaṃ, samaṅginī sāmikena homi.

‘Whatever non-human beings are here, and whatever yakkhas and spirits there may be, let them perform this service for me: may I be united with my husband.’

1137.

1137.

‘‘Yā devatā idhāgatā, yāni ca yakkhabhūtabhabyāni;

Saraṇesiniṃ anāthaṃ tāyatha maṃ, yācāmahaṃ patimāhaṃ ajeyaṃ’’.

‘Whatever deities have come here, and whatever yakkhas and spirits there may be, protect me, a helpless seeker of refuge. I beseech you, may I not be deprived of my husband.’

1138.

1138.

‘‘Taṃ sutvā amanusso, ayokūṭaṃ paribbhametvāna;

Bhayamassa janayanto, rājānaṃ idamavoca.

Hearing this, a non-human being, whirling an iron hammer and generating fear in him, spoke this to the king:

1139.

1139.

‘‘Bujjhassu kho rājakali, mā tāhaṃ matthakaṃ nitāḷesiṃ ;

Mā jeṭṭhaputtamavadhi, adūsakaṃ sīhasaṅkāsaṃ.

‘Wake up, you wicked king, lest I smash your head! Do not slay your eldest son, who is blameless and like a lion.’

1140.

1140.

‘‘Ko te diṭṭho rājakali, puttabhariyāyo haññamānāyo ;

Seṭṭhi ca gahapatayo, adūsakā saggakāmā hi.

‘What vision have you seen, O wicked king, that your sons and wives are being slain, and blameless bankers and householders who desire heaven?’

1141.

1141.

‘‘Taṃ sutvā khaṇḍahālo, rājā ca abbhutamidaṃ disvāna;

Sabbesaṃ bandhanāni mocesuṃ, yathā taṃ anupaghātaṃ.

Hearing that, and seeing this marvel, Khaṇḍahāla and the king released everyone from their bonds, so that they were unharmed.

1142.

1142.

‘‘Sabbesu [Pg.256] vippamuttesu, ye tattha samāgatā tadā āsuṃ;

Sabbe ekekaleḍḍukamadaṃsu, esa vadho khaṇḍahālassa’’.

When all had been freed, everyone who was then gathered there gave a single clod of earth, saying: ‘This is the execution of Khaṇḍahāla!’

1143.

1143.

‘‘Sabbe paviṭṭhā nirayaṃ, yathā taṃ pāpakaṃ karitvāna;

Na hi pāpakammaṃ katvā, labbhā sugatiṃ ito gantuṃ’’.

They all entered hell for having done that evil deed. For having done an evil deed, it is not possible to go from here to a good destination.

1144.

1144.

‘‘Sabbesu vippamuttesu, ye tattha samāgatā tadā āsuṃ;

Candaṃ abhisiñciṃsu, samāgatā rājaparisā ca.

When all had been freed, the assembled royal court and all who were gathered there consecrated Canda.

1145.

1145.

‘‘Sabbesu vippamuttesu, ye tattha samāgatā tadā āsuṃ;

Candaṃ abhisiñciṃsu, samāgatā rājakaññāyo ca.

When all had been freed, the assembled royal maidens and all who were gathered there consecrated Canda.

1146.

1146.

‘‘Sabbesu vippamuttesu, ye tattha samāgatā tadā āsuṃ;

Candaṃ abhisiñciṃsu, samāgatā devaparisā ca.

When all had been freed, the assembled company of devas and all who were gathered there consecrated Canda.

1147.

1147.

‘‘Sabbesu vippamuttesu, ye tattha samāgatā tadā āsuṃ;

Candaṃ abhisiñciṃsu, samāgatā devakaññāyo ca.

When all had been freed, the assembled deva maidens and all who were gathered there consecrated Canda.

1148.

1148.

‘‘Sabbesu vippamuttesu, ye tattha samāgatā tadā āsuṃ;

Celukkhepamakaruṃ, samāgatā rājaparisā ca.

When all had been freed, the assembled royal court and all who were gathered there waved their cloths in the air.

1149.

1149.

‘‘Sabbesu vippamuttesu, ye tattha samāgatā tadā āsuṃ;

Celukkhepamakaruṃ, samāgatā rājakaññāyo ca.

When all had been freed, the assembled royal maidens and all who were gathered there waved their cloths in the air.

1150.

1150.

‘‘Sabbesu vippamuttesu, ye tattha samāgatā tadā āsuṃ;

Celukkhepamakaruṃ, samāgatā devaparisā ca.

When all had been freed, the assembled company of devas and all who were gathered there waved their cloths in the air.

1151.

1151.

‘‘Sabbesu vippamuttesu, ye tattha samāgatā tadā āsuṃ;

Celukkhepamakaruṃ, samāgatā devakaññāyo ca.

When all had been freed, the assembled deva maidens and all who were gathered there waved their cloths in the air.

1152.

1152.

‘‘Sabbesu vippamuttesu, bahū ānanditā ahuṃ ;

Nandiṃ pavesi nagaraṃ, bandhanā mokkho aghositthā’’ti.

When all were freed, many were delighted. Joy entered the city; release from bondage was proclaimed.

Candakumārajātakaṃ sattamaṃ.

The Candakumāra Jātaka, the Seventh.

545. Mahānāradakassapajātakaṃ (8)

545. The Mahānāradakassapa Jātaka (8)

1153.

1153.

‘‘Ahu [Pg.257] rājā videhānaṃ, aṅgati nāma khattiyo;

Pahūtayoggo dhanimā, anantabalaporiso.

There was a king of the Videhans, a warrior named Aṅgati, with abundant transport, wealthy, a man of endless strength.

1154.

1154.

So ca pannarasiṃ rattiṃ, purimayāme anāgate;

Cātumāsā komudiyā, amacce sannipātayi.

On the fifteenth night, before the first watch had passed, at the Cātumāsī Komudī festival, he assembled his ministers.

1155.

1155.

‘‘Paṇḍite sutasampanne, mitapubbe vicakkhaṇe;

Vijayañca sunāmañca, senāpatiṃ alātakaṃ.

The wise, learned, long-standing friends, and discerning ministers: Vijaya, Sunāma, and the general Alātaka.

1156.

1156.

‘‘Tamanupucchi vedeho, ‘‘paccekaṃ brūtha saṃ ruciṃ;

Cātumāsā komudajja, juṇhaṃ byapahataṃ tamaṃ;

Kāyajja ratiyā rattiṃ, viharemu imaṃ utuṃ’’.

The king of Videha asked them: ‘Each of you declare your inclination. Today is the Cātumāsī Komudī, the darkness is dispelled by moonlight. With what delight shall we pass this night, this season?’

1157.

1157.

‘‘Tato senāpati rañño, alāto etadabravi;

‘‘Haṭṭhaṃ yoggaṃ balaṃ sabbaṃ, senaṃ sannāhayāmase.

Then the king’s general, Alāta, said this: ‘Let us equip the entire joyful and fit army and forces.’

1158.

1158.

‘‘Niyyāma deva yuddhāya, anantabalaporisā;

Ye te vasaṃ na āyanti, vasaṃ upanayāmase ;

Esā mayhaṃ sakā diṭṭhi, ajitaṃ ojināmase.

‘Let us go forth to battle, O deva, we men of endless strength. Those who do not come under your sway, let us bring under your sway. This is my own view: let us conquer the unconquered.’

1159.

1159.

Alātassa vaco sutvā, sunāmo etadabravi;

‘‘Sabbe tuyhaṃ mahārāja, amittā vasamāgatā.

Hearing Alāta’s words, Sunāma said this: ‘All your enemies, great king, have come under your control.’

1160.

1160.

‘‘Nikkhittasatthā paccatthā, nivātamanuvattare;

Uttamo ussavo ajja, na yuddhaṃ mama ruccati.

‘The enemies have laid down their weapons; they follow submissively. Today is the highest festival; war does not please me.’

1161.

1161.

‘‘Annapānañca khajjañca, khippaṃ abhiharantu te;

Ramassu deva kāmehi, naccagīte suvādite’’.

‘Let them quickly bring you food, drink, and delicacies. Enjoy sensual pleasures, O deva, with dance, song, and fine music.’

1162.

1162.

Sunāmassa vaco sutvā, vijayo etadabravi;

‘‘Sabbe kāmā mahārāja, niccaṃ tava mupaṭṭhitā.

Hearing Sunāma's words, Vijaya said this: ‘All pleasures, O great king, are constantly available to you.’

1163.

1163.

‘‘Na hete dullabhā deva, tava kāmehi modituṃ;

Sadāpi kāmā sulabhā, netaṃ cittamataṃ mama.

‘It is not difficult for you, O deva, to delight in sensual pleasures. Pleasures are always easily obtained; this is not my mind’s inclination.’

1164.

1164.

‘‘Samaṇaṃ [Pg.258] brāhmaṇaṃ vāpi, upāsemu bahussutaṃ;

Yo najja vinaye kaṅkhaṃ, atthadhammavidū ise’’.

‘Let us attend upon some learned ascetic or brahmin, a seer who knows the meaning and the Dhamma, who today might dispel our doubt.’

1165.

1165.

Vijayassa vaco sutvā, rājā aṅgati mabravi;

‘‘Yathā vijayo bhaṇati, mayhampetaṃva ruccati.

Hearing Vijaya's words, King Aṅgati said: ‘As Vijaya speaks, so it pleases me also.’

1166.

1166.

‘‘Samaṇaṃ brāhmaṇaṃ vāpi, upāsemu bahussutaṃ;

Yo najja vinaye kaṅkhaṃ, atthadhammavidū ise.

‘Let us attend upon some learned ascetic or brahmin, a seer who knows the meaning and the Dhamma, who today might dispel our doubt.’

1167.

1167.

‘‘Sabbeva santā karotha matiṃ, kaṃ upāsemu paṇḍitaṃ;

Yo najja vinaye kaṅkhaṃ, atthadhammavidū ise’’.

‘All of you, being present, make up your minds: whom, a wise one, should we attend upon? A seer who knows the meaning and the Dhamma, who today might dispel our doubt.’

1168.

1168.

‘‘Vedehassa vaco sutvā, alāto etadabravi;

‘‘Atthāyaṃ migadāyasmiṃ, acelo dhīrasammato.

Hearing Videha's words, Alāta said this: ‘There is in this deer park a naked ascetic, esteemed as wise.’

1169.

1169.

‘‘Guṇo kassapagottāyaṃ, suto citrakathī gaṇī;

Taṃ deva payirupāsemu, so no kaṅkhaṃ vinessati’’.

‘He is Guṇa of the Kassapa clan, learned, an eloquent speaker, and the head of a school. Let us attend upon him, O deva; he will dispel our doubt.’

1170.

1170.

‘‘Alātassa vaco sutvā, rājā codesi sārathiṃ;

‘‘Migadāyaṃ gamissāma, yuttaṃ yānaṃ idhānaya’’.

Hearing Alāta’s words, the king ordered the charioteer: ‘We shall go to the deer park—bring the yoked chariot here.’

1171.

1171.

Tassa yānaṃ ayojesuṃ, dantaṃ rūpiyapakkharaṃ ;

Sukkamaṭṭhaparivāraṃ, paṇḍaraṃ dosināmukhaṃ.

They yoked his chariot, made of ivory, with silver trappings, with white, polished fittings, white, its front like the moonlit night.

1172.

1172.

‘‘Tatrāsuṃ kumudāyuttā, cattāro sindhavā hayā;

Anilūpamasamuppātā, sudantā soṇṇamālino.

There were four Sindh horses yoked, adorned with lotuses, swift as the wind, well-trained, and wearing golden garlands.

1173.

1173.

‘‘Setacchattaṃ setaratho, setassā setabījanī;

Vedeho sahamaccehi, niyyaṃ candova sobhati.

With a white parasol, a white chariot, white horses, and a white fan, King Videha, together with his ministers, shone like the moon as he went forth.

1174.

1174.

‘‘Tamanuyāyiṃsu bahavo, indikhaggadharā balī;

Assapiṭṭhigatā vīrā, narā naravarādhipaṃ.

Many strong sword-bearers followed him; heroes mounted on horses, men following the lord of excellent men.

1175.

1175.

So muhuttaṃva yāyitvā, yānā oruyha khattiyo;

Vedeho sahamaccehi, pattī guṇamupāgami.

After traveling for a moment, the warrior-king descended from the chariot. Videha, with his ministers, approached Guṇa on foot.

1176.

1176.

Yepi tattha tadā āsuṃ, brāhmaṇibbhā samāgatā;

Na te apanayī rājā, akataṃ bhūmimāgate.

Even those brahmins and wealthy men who were gathered there, having come to the unprepared ground, the king did not dismiss.

1177.

1177.

‘‘Tato [Pg.259] so mudukā bhisiyā, muducittakasanthate ;

Mudupaccatthate rājā, ekamantaṃ upāvisi.

Then the king sat down to one side on a soft cushion, on a soft, painted spread, on a soft covering.

1178.

1178.

‘‘Nisajja rājā sammodi, kathaṃ sāraṇiyaṃ tato;

‘‘Kacci yāpaniyaṃ bhante, vātānamaviyaggatā.

Seated, the king exchanged friendly greetings, then spoke words of courtesy: 'I hope, venerable sir, you are able to get along? Are your winds not disturbed?'

1179.

1179.

‘‘Kacci akasirā vutti, labhasi piṇḍayāpanaṃ ;

Apābādho casi kacci, cakkhuṃ na parihāyati’’.

I hope your livelihood is not difficult, and you obtain alms for sustenance? Are you free from illness? Is your eyesight not failing?

1180.

1180.

Taṃ guṇo paṭisammodi, vedehaṃ vinaye rataṃ;

‘‘Yāpanīyaṃ mahārāja, sabbametaṃ tadūbhayaṃ.

Guṇa responded in kind to him, to Videha, who delighted in discipline: 'It is tolerable, great king; all of it, in both respects.'

1181.

1181.

‘‘Kacci tuyhampi vedeha, paccantā na balīyare;

Kacci arogaṃ yoggaṃ te, kacci vahati vāhanaṃ;

Kacci te byādhayo natthi, sarīrassupatāpiyā’’.

O Videha, I hope your border regions are not becoming powerful? I hope your forces are healthy and fit? I hope your vehicle runs well? I hope you have no illnesses that afflict the body?

1182.

1182.

Paṭisammodito rājā, tato pucchi anantarā;

Atthaṃ dhammañca ñāyañca, dhammakāmo rathesabho.

Having exchanged greetings, the king, the bull of chariots, fond of Dhamma, then immediately asked about meaning, Dhamma, and justice.

1183.

1183.

‘‘Kathaṃ dhammaṃ care macco, mātāpitūsu kassapa;

Kathaṃ care ācariye, puttadāre kathaṃ care.

Kassapa, how should a mortal conduct themselves according to the Dhamma towards mother and father? How should they conduct themselves towards teachers, and how towards children and wife?

1184.

1184.

‘‘Kathaṃ careyya vuḍḍhesu, kathaṃ samaṇabrāhmaṇe;

Kathañca balakāyasmiṃ, kathaṃ janapade care.

How should one behave towards the elders, how towards ascetics and brahmins; how towards the army, how should one conduct oneself in the country?

1185.

1185.

‘‘Kathaṃ dhammaṃ caritvāna, maccā gacchanti suggatiṃ;

Kathañceke adhammaṭṭhā, patanti nirayaṃ atho’’.

How, having lived according to the Dhamma, do mortals go to a good destination? And how do some, being unrighteous, fall into hell?

1186.

1186.

‘‘Vedehassa vaco sutvā, kassapo etadabravi;

‘‘‘Suṇohi me mahārāja, saccaṃ avitathaṃ padaṃ.

Having heard Videha's words, Kassapa said this: 'Listen to me, great king, to the true and unfailing word.'

1187.

1187.

‘‘‘Natthi dhammacaritassa, phalaṃ kalyāṇapāpakaṃ;

Natthi deva paro loko, ko tato hi idhāgato.

'There is no fruit, good or bad, for one who practices Dhamma. There is no other world, O king; for who has come here from there?'

1188.

1188.

‘‘‘Natthi [Pg.260] deva pitaro vā, kuto mātā kuto pitā;

Natthi ācariyo nāma, adantaṃ ko damessati.

'There are no ancestors, O king. Whence mother, whence father? There is no such thing as a teacher; who will tame the untamed?'

1189.

1189.

‘‘‘Samatulyāni bhūtāni, natthi jeṭṭhāpacāyikā;

Natthi balaṃ vīriyaṃ vā, kuto uṭṭhānaporisaṃ;

Niyatāni hi bhūtāni, yathā goṭaviso tathā.

'Beings are of equal measure; there is no reverence for elders. There is no strength or energy; whence exertion or manly power? For beings are fixed by destiny, just like a goṭa-plant.'

1190.

1190.

‘‘‘Laddheyyaṃ labhate macco, tattha dānaphalaṃ kuto;

Natthi dānaphalaṃ deva, avaso devavīriyo.

'A mortal obtains what is to be obtained; then whence the fruit of giving? There is no fruit of giving, O king; effort is powerless.'

1191.

1191.

‘‘‘Bālehi dānaṃ paññattaṃ, paṇḍitehi paṭicchitaṃ;

Avasā denti dhīrānaṃ, bālā paṇḍitamānino.

'Giving is prescribed by fools, accepted by the wise. Powerless fools, who consider themselves wise, give to the steadfast.'

1192.

1192.

‘‘‘Sattime sassatā kāyā, acchejjā avikopino;

Tejo pathavī āpo ca, vāyo sukhaṃ dukhañcime;

Jīve ca sattime kāyā, yesaṃ chettā na vijjati.

'These seven are eternal bodies, unbreakable, unchangeable: fire, earth, water, and air, pleasure and pain, and the life-principle—these are the seven bodies whose destroyer is not found.'

1193.

1193.

‘‘‘Natthi hantā va chettā vā, haññe yevāpi koci naṃ;

Antareneva kāyānaṃ, satthāni vītivattare.

'There is no killer or cutter, nor is there anyone who is slain. Weapons pass through the space between bodies.'

1194.

1194.

‘‘‘Yo cāpi siramādāya, paresaṃ nisitāsinā;

Na so chindati te kāye, tattha pāpaphalaṃ kuto.

'Even if one were to take the head of others with a sharp sword, one does not cut those bodies; then whence the fruit of evil?'

1195.

1195.

‘‘‘Cullāsītimahākappe, sabbe sujjhanti saṃsaraṃ;

Anāgate tamhi kāle, saññatopi na sujjhati.

'All are purified by wandering on for eighty-four great aeons. Before that time has come, even the restrained are not purified.'

1196.

1196.

‘‘‘Caritvāpi bahuṃ bhadraṃ, neva sujjhantināgate;

Pāpañcepi bahuṃ katvā, taṃ khaṇaṃ nātivattare.

'Even having practiced much good, they are not purified before the time comes; and even having done much evil, they do not overstep that fixed period.'

1197.

1197.

‘‘‘Anupubbena no suddhi, kappānaṃ cullasītiyā;

Niyatiṃ nātivattāma, velantamiva sāgaro’’’.

'Our purification is gradual, over eighty-four aeons. We do not overstep destiny, like the ocean its shore.'

1198.

1198.

Kassapassa vaco sutvā, alāto etadabravi;

‘‘Yathā bhadanto bhaṇati, mayhampetaṃva ruccati.

Hearing Kassapa's words, Alāta said this: 'As the venerable sir says, so it pleases me as well.'

1199.

1199.

‘‘Ahampi purimaṃ jātiṃ, sare saṃsaritattano;

Piṅgalo nāmahaṃ āsiṃ, luddo goghātako pure.

'I too remember a former life from my wandering in transmigration. I was named Piṅgala, a cruel cow-killer in the past.'

1200.

1200.

‘‘Bārāṇasiyaṃ [Pg.261] phītāyaṃ, bahuṃ pāpaṃ kataṃ mayā;

Bahū mayā hatā pāṇā, mahiṃsā sūkarā ajā.

In flourishing Bārāṇasī, much evil was done by me. Many living beings were killed by me—buffalo, pigs, and goats.

1201.

1201.

‘‘Tato cuto idha jāto, iddhe senāpatīkule;

Natthi nūna phalaṃ pāpaṃ, yohaṃ na nirayaṃ gato.

Then, having passed away from there, I was born here, in a prosperous general's family. Surely there is no fruit of evil, since I have not gone to hell.

1202.

1202.

Athettha bījako nāma, dāso āsi paṭaccarī ;

Uposathaṃ upavasanto, guṇasantikupāgami.

Now there was a slave here named Bījaka, a rag-wearer. Observing the Uposatha, he approached Guṇa.

1203.

1203.

Kassapassa vaco sutvā, alātassa ca bhāsitaṃ;

Passasanto muhuṃ uṇhaṃ, rudaṃ assūni vattayi.

Hearing Kassapa’s words, and Alāta’s speech as well, sighing hotly again and again, weeping, he shed tears.

1204.

1204.

Tamanupucchi vedeho, ‘‘kimatthaṃ samma rodasi;

Kiṃ te sutaṃ vā diṭṭhaṃ vā, kiṃ maṃ vedesi vedanaṃ’’.

Videha then asked him: 'Why, dear friend, do you weep? What have you heard or seen? What suffering do you make known to me?'

1205.

1205.

Vedehassa vaco sutvā, bījako etadabravi;

‘‘Natthi me vedanā dukkhā, mahārāja suṇohi me.

Hearing Videha's words, Bījaka said this: 'I have no painful feeling, great king, listen to me.'

1206.

1206.

‘‘Ahampi purimaṃ jātiṃ, sarāmi sukhamattano;

Sāketāhaṃ pure āsiṃ, bhāvaseṭṭhi guṇe rato.

'I too remember my own happiness in a past life. I was once in Sāketa, a wealthy merchant, delighting in virtues.'

1207.

1207.

‘‘Sammato brāhmaṇibbhānaṃ, saṃvibhāgarato suci;

Na cāpi pāpakaṃ kammaṃ, sarāmi katamattano.

Honored by brahmins and wealthy men, delighting in sharing, pure; nor do I recall any evil deed done by myself.

1208.

1208.

‘‘Tato cutāhaṃ vedeha, idha jāto duritthiyā;

Gabbhamhi kumbhadāsiyā, yato jāto suduggato.

Having passed away from there, Vedeha, I was born here in misfortune, in the womb of a potter's slave-girl, from whom I was born very wretched.

1209.

1209.

‘‘Evampi duggato santo, samacariyaṃ adhiṭṭhito;

Upaḍḍhabhāgaṃ bhattassa, dadāmi yo me icchati.

Even being so wretched, I was firm in right conduct. I gave half my meal to whoever desired it.

1210.

1210.

‘‘Cātuddasiṃ pañcadasiṃ, sadā upavasāmahaṃ;

Na cāpi bhūte hiṃsāmi, theyyañcāpi vivajjayiṃ.

On the fourteenth and fifteenth days, I always observed the fast. Nor did I harm living beings, and I avoided theft as well.

1211.

1211.

‘‘Sabbameva hi nūnetaṃ, suciṇṇaṃ bhavati nipphalaṃ;

Niratthaṃ maññidaṃ sīlaṃ, alāto bhāsatī yathā.

'Indeed, all this well-practiced conduct becomes fruitless. I consider this virtue pointless, just as Alāta speaks.'

1212.

1212.

‘‘Kalimeva nūna gaṇhāmi, asippo dhuttako yathā;

Kaṭaṃ alāto gaṇhāti, kitavosikkhito yathā.

‘Surely I seize the losing throw, like an unskilled rogue; Alāta seizes the winning throw, like a trained gambler.’

1213.

1213.

‘‘Dvāraṃ [Pg.262] nappaṭipassāmi, yena gacchāmi suggatiṃ;

Tasmā rāja parodāmi, sutvā kassapabhāsitaṃ’’.

‘I see no door by which I might go to a good destination; therefore, O king, I weep, having heard what was spoken by Kassapa.’

1214.

1214.

Bījakassa vaco sutvā, rājā aṅgati mabravi;

‘‘Natthi dvāraṃ sugatiyā, niyatiṃ kaṅkha bījaka.

Hearing Bījaka’s words, King Aṅgati said: ‘There is no door to a good destination; Bījaka, doubt not about destiny.’

1215.

1215.

‘‘Sukhaṃ vā yadi vā dukkhaṃ, niyatiyā kira labbhati;

Saṃsārasuddhi sabbesaṃ, mā turittho anāgate.

‘Whether happiness or sorrow, it is said, is obtained by destiny. The purification of all is through transmigration; do not hasten for the future.’

1216.

1216.

‘‘Ahampi pubbe kalyāṇo, brāhmaṇibbhesu byāvaṭo ;

Vohāramanusāsanto, ratihīno tadantarā’’.

‘I too was virtuous in the past, engaged in the affairs of brahmins and wealthy men, instructing in legal matters, yet devoid of joy during that time.’

1217.

1217.

‘‘Punapi bhante dakkhemu, saṅgati ce bhavissati’’;

Idaṃ vatvāna vedeho, paccagā sanivesanaṃ.

‘Again, venerable sir, we shall see you, if there is a meeting.’ Having said this, Vedeha returned to his residence.

1218.

1218.

Tato ratyā vivasāne, upaṭṭhānamhi aṅgati;

Amacce sannipātetvā, idaṃ vacanamabravi.

Then, at the end of the night, at the time of attendance, Aṅgati, having assembled his ministers, spoke these words:

1219.

1219.

‘‘Candake me vimānasmiṃ, sadā kāme vidhentu me;

Mā upagacchuṃ atthesu, guyhappakāsiyesu ca.

‘In my Candaka mansion, let them always provide pleasures for me. Let them not approach me concerning affairs, whether secret or public.’

1220.

1220.

‘‘Vijayo ca sunāmo ca, senāpati alātako;

Ete atthe nisīdantu, vohārakusalā tayo’’.

‘Vijaya and Sunāma, and the general Alātaka—let these three, skilled in legal matters, attend to affairs.’

1221.

1221.

Idaṃ vatvāna vedeho, kāmeva bahumaññatha;

Na cāpi brāhmaṇibbhesu, atthe kismiñci byāvaṭo.

Having said this, Vedeha esteemed pleasures greatly, nor was he engaged in any affair concerning brahmins and wealthy men.

1222.

1222.

Tato dvesattarattassa, vedehassatrajā piyā;

Rājakaññā rucā nāma, dhātimātaramabravi.

Then, after fourteen nights, Vedeha's beloved daughter, the princess named Rucā, addressed her nurse:

1223.

1223.

‘Alaṅkarotha maṃ khippaṃ, sakhiyo cālaṅkarontu me;

Suve pannaraso dibyo, gacchaṃ issarasantike’.

‘Adorn me quickly, and let my companions also be adorned. Tomorrow is the divine fifteenth day; I am going to my lord's presence.’

1224.

1224.

Tassā mālyaṃ abhihariṃsu, candanañca mahārahaṃ;

Maṇisaṅkhamuttāratanaṃ, nānāratte ca ambare.

They brought her garlands, precious sandalwood, gems, conch shells, pearls, and jewels, and garments of various colors.

1225.

1225.

Tañca [Pg.263] sovaṇṇaye pīṭhe, nisinnaṃ bahukitthiyo;

Parikiriya pasobhiṃsu, rucaṃ ruciravaṇṇiniṃ.

Many women surrounded her, seated on a golden throne, and adorned Rucā of lovely complexion, making her beautiful.

1226.

1226.

Sā ca sakhimajjhagatā, sabbābharaṇabhūsitā;

Sateratā abbhamiva, candakaṃ pāvisī rucā.

Amidst her friends, adorned with all ornaments, like the sky full of stars, Rucā entered the Candaka palace with radiance.

1227.

1227.

Upasaṅkamitvā vedehaṃ, vanditvā vinaye rataṃ;

Suvaṇṇakhacite pīṭhe, ekamantaṃ upāvisi’’.

Having approached Vedeha and paid homage, she who delighted in discipline sat down to one side on a gold-inlaid seat.

1228.

1228.

Tañca disvāna vedeho, accharānaṃva saṅgamaṃ;

Rucaṃ sakhimajjhagataṃ, idaṃ vacanamabravi.

And Vedeha, seeing her—Rucā amidst her friends, like a gathering of celestial nymphs—spoke these words:

1229.

1229.

‘‘Kacci ramasi pāsāde, antopokkharaṇiṃ pati;

Kacci bahuvidhaṃ khajjaṃ, sadā abhiharanti te.

‘I hope you are enjoying the palace, near the inner lotus pond? I hope they always bring you various kinds of food?’

1230.

1230.

‘‘Kacci bahuvidhaṃ mālyaṃ, ocinitvā kumāriyo;

Gharake karotha paccekaṃ, khiḍḍāratiratā muhuṃ.

‘I hope that you maidens, constantly delighting in play and pleasure, gather many kinds of garlands and arrange them, each in your own little rooms?’

1231.

1231.

‘‘Kena vā vikalaṃ tuyhaṃ, kiṃ khippaṃ āharantu te;

Manokarassu kuḍḍamukhī, api candasamamhipi’’.

‘Or in what are you lacking? What shall they quickly bring for you? Wish for it, O fair-faced one, even if it were the moon itself!’

1232.

1232.

Vedehassa vaco sutvā, rucā pitaramabravi;

‘‘Sabbametaṃ mahārāja, labbhatissarasantike.

Hearing Vedeha's words, Rucā said to her father: ‘All this, great king, is obtainable in the presence of a lord.’

1233.

1233.

‘‘Suve pannaraso dibyo, sahassaṃ āharantu me;

Yathādinnañca dassāmi, dānaṃ sabbavanīsvahaṃ’’.

‘Tomorrow is the divine fifteenth day. Let them bring me a thousand, and I shall give a gift to all mendicants.’

1234.

1234.

Rucāya vacanaṃ sutvā, rājā aṅgati mabravi;

‘‘Bahuṃ vināsitaṃ vittaṃ, niratthaṃ aphalaṃ tayā.

Hearing Rucā's words, King Aṅgati said: ‘Much wealth has been wasted by you, uselessly and fruitlessly.’

1235.

1235.

‘‘Uposathe vasaṃ niccaṃ, annapānaṃ na bhuñjasi;

Niyatetaṃ abhuttabbaṃ, natthi puññaṃ abhuñjato’’.

‘Always observing the Uposatha day, you do not partake of food and drink. It is by destiny that this is not eaten; there is no merit for one who does not eat.’

1236.

1236.

‘‘Bījakopi hi sutvāna, tadā kassapabhāsitaṃ;

Passasanto muhuṃ uṇhaṃ, rudaṃ assūni vattayi.

‘For even Bījaka, having then heard what was spoken by Kassapa, sighing hotly again and again, shed tears as he wept.’

1237.

1237.

‘‘Yāva [Pg.264] ruce jīvamānā, mā bhattamapanāmayi;

Natthi bhadde paro loko, kiṃ niratthaṃ vihaññasi’’.

‘As long as you live, Rucā, do not refuse food. There is no other world, good lady; why do you torment yourself uselessly?’

1238.

1238.

Vedehassa vaco sutvā, rucā ruciravaṇṇinī;

Jānaṃ pubbāparaṃ dhammaṃ, pitaraṃ etadabravi.

Hearing Vedeha's words, Rucā of lovely complexion, knowing the law of cause and effect, spoke thus to her father:

1239.

1239.

‘‘Sutameva pure āsi, sakkhi diṭṭhamidaṃ mayā;

Bālūpasevī yo hoti, bālova samapajjatha.

‘This I have heard before, and now I have witnessed it myself: whoever associates with a fool, becomes a fool himself.’

1240.

1240.

‘‘Mūḷho hi mūḷhamāgamma, bhiyyo mohaṃ nigacchati;

Patirūpaṃ alātena, bījakena ca muyhituṃ.

‘For a deluded person, by associating with another who is deluded, falls into even greater delusion. It is fitting that you are deluded by Alāta and Bījaka.’

1241.

1241.

‘‘Tvañca devāsi sappañño, dhīro atthassa kovido;

Kathaṃ bālehi sadisaṃ, hīnadiṭṭhiṃ upāgami.

‘But you, O deva, are wise, a sage skilled in what is beneficial. How is it that, like a fool, you have adopted such a base view?’

1242.

1242.

‘‘Sacepi saṃsārapathena sujjhati, niratthiyā pabbajjā guṇassa;

Kīṭova aggiṃ jalitaṃ apāpataṃ, upapajjati mohamūḷho naggabhāvaṃ.

‘If one is purified simply by the path of transmigration, then the asceticism of Guna is useless. Like an insect falling into a blazing fire, one deluded by folly takes up nakedness.’

1243.

1243.

‘‘Saṃsārasuddhīti pure niviṭṭhā, kammaṃ vidūsenti bahū ajānaṃ ;

Pubbe kalī duggahitovaatthā, dummo ca yā balisā ambujova.

‘Many who are ignorant, settled in the view of “purification through transmigration,” corrupt their own kamma. This view is like a poorly grasped snake, or like a fish caught on a hook.’

1244.

1244.

‘‘Upamaṃ te karissāmi, mahārāja tavatthiyā;

Upamāya midhekacce, atthaṃ jānanti paṇḍitā.

‘I will make a comparison for you, great king, for your benefit. For by means of a comparison, some wise people here understand the meaning.’

1245.

1245.

‘‘Vāṇijānaṃ yathā nāvā, appamāṇabharā garu;

Atibhāraṃ samādāya, aṇṇave avasīdati.

‘Just as a merchants’ ship, taking on an excessive load, heavy and immeasurable, sinks in the ocean.’

1246.

1246.

‘‘Evameva naro pāpaṃ, thokaṃ thokampi ācinaṃ;

Atibhāraṃ samādāya, niraye avasīdati.

‘Even so, a person accumulating evil little by little, having taken on an excessive burden, sinks down into hell.’

1247.

1247.

‘‘Na tāva bhāro paripūro, alātassa mahīpati;

Ācināti ca taṃ pāpaṃ, yena gacchati duggatiṃ.

‘The burden is not yet full for Alāta, O lord of the earth. He is still accumulating that evil by which he will go to a woeful state.’

1248.

1248.

‘‘Pubbevassa [Pg.265] kataṃ puññaṃ, alātassa mahīpati;

Tasseva deva nissando, yañceso labhate sukhaṃ.

‘Previously, O king, merit was made by Alāta. The happiness which he now obtains, O deva, is the result of that very merit.’

1249.

1249.

‘‘Khīyate cassa taṃ puññaṃ, tathā hi aguṇe rato;

Ujumaggaṃ avahāya, kummaggamanudhāvati.

‘That merit of his dwindles away, for he delights in demerit. Abandoning the straight path, he pursues a crooked path.’

1250.

1250.

‘‘Tulā yathā paggahitā, ohite tulamaṇḍale;

Unnameti tulāsīsaṃ, bhāre oropite sati.

‘Just as with a held-up balance, when a weight is placed in the pan, it is lowered, and the beam rises.’

1251.

1251.

‘‘Evameva naro puññaṃ, thokaṃ thokampi ācinaṃ;

Saggātimāno dāsova, bījako sātave rato.

‘Even so, a person accumulating merit little by little is destined for heaven, like the slave Bījaka who delights in what is pleasant.’

1252.

1252.

‘‘Yamajja bījako dāso, dukkhaṃ passati attani;

Pubbevassa kataṃ pāpaṃ, tameso paṭisevati.

“Whatever suffering the slave Bījaka sees in himself today, it is the evil done by him previously that he now experiences.”

1253.

1253.

‘‘Khīyate cassa taṃ pāpaṃ, tathā hi vinaye rato;

Kassapañca samāpajja, mā hevuppathamāgamā.

“And his evil deed is exhausted, for he delights in discipline. Having associated with Kassapa, may he not go to a wrong path.”

1254.

1254.

‘‘Yaṃ yañhi rāja bhajati, santaṃ vā yadi vā asaṃ;

Sīlavantaṃ visīlaṃ vā, vasaṃ tasseva gacchati.

“Whatever person a king associates with, whether good or bad, virtuous or immoral, he falls under that very one's influence.”

1255.

1255.

‘‘Yādisaṃ kurute mittaṃ, yādisaṃ cūpasevati;

Sopi tādisako hoti, sahavāso hi tādiso.

“Whatever kind of friend one makes, and whatever kind one associates with, one also becomes of that same kind, for such is the nature of association.”

1256.

1256.

‘‘Sevamāno sevamānaṃ, samphuṭṭho samphusaṃ paraṃ;

Saro diddho kalāpaṃva, alittamupalimpati;

Upalepabhayā dhīro, neva pāpasakhā siyā.

“One who associates with another, one who is touched while touching another, like a poisoned arrow smearing a quiver, contaminates the uncontaminated. Fearing contamination, the wise one should not befriend the evil.”

1257.

1257.

‘‘Pūtimacchaṃ kusaggena, yo naro upanayhati;

Kusāpi pūti vāyanti, evaṃ bālūpasevanā.

“The person who wraps a rotten fish with kusa grass—the kusa grass also smells rotten. Such is association with fools.”

1258.

1258.

‘‘Tagarañca palāsena, yo naro upanayhati;

Pattāpi surabhi vāyanti, evaṃ dhīrūpasevanā.

“The person who wraps tagara powder in a palāsa leaf—the leaves also become fragrant. Such is association with the wise.”

1259.

1259.

‘‘Tasmā pattapuṭasseva, ñatvā sampākamattano;

Asante nopaseveyya, sante seveyya paṇḍito;

Asanto nirayaṃ nenti, santo pāpenti suggatiṃ’’.

“Therefore, having known the ripening for oneself, just as with the leaf-container, a wise person should not associate with the wicked, but should associate with the virtuous. The wicked lead to hell, while the virtuous lead to a good destination.”

1260.

1260.

Ahampi [Pg.266] jātiyo satta, sare saṃsaritattano;

Anāgatāpi satteva, yā gamissaṃ ito cutā.

“I too remember my own seven births while wandering in saṃsāra; and there are seven more in the future, to which I shall go after passing away from here.”

1261.

1261.

‘‘Yā me sā sattamī jāti, ahu pubbe janādhipa;

Kammāraputto magadhesu, ahuṃ rājagahe pure.

“That seventh birth of mine in the past, O lord of men, was in Magadha; I was the son of a blacksmith in the city of Rājagaha.”

1262.

1262.

‘‘Pāpaṃ sahāyamāgamma, bahuṃ pāpaṃ kataṃ mayā;

Paradārassa heṭhento, carimhā amarā viya.

“Having associated with an evil companion, much evil was done by me; harassing the wives of others, we roamed about as if we were immortal.”

1263.

1263.

‘‘Taṃ kammaṃ nihitaṃ aṭṭhā, bhasmacchannova pāvako;

Atha aññehi kammehi, ajāyiṃ vaṃsabhūmiyaṃ.

“That kamma remained latent, like a fire covered with ashes. Then, through other deeds, I was born in the land of the Vaṃsas.”

1264.

1264.

‘‘Kosambiyaṃ seṭṭhikule, iddhe phīte mahaddhane;

Ekaputto mahārāja, niccaṃ sakkatapūjito.

“In Kosambī, in a merchant's family—successful, prosperous, and of great wealth—I was an only son, O great king, always honored and revered.”

1265.

1265.

‘‘Tattha mittaṃ asevissaṃ, sahāyaṃ sātave rataṃ;

Paṇḍitaṃ sutasampannaṃ, so maṃ atthe nivesayi.

“There I associated with a friend, a companion delighting in what is pleasant, wise and endowed with learning; he established me in what is beneficial.”

1266.

1266.

‘‘Cātuddasiṃ pañcadasiṃ, bahuṃ rattiṃ upāvasiṃ;

Taṃ kammaṃ nihitaṃ aṭṭhā, nidhīva udakantike.

“On the fourteenth and fifteenth days, I observed the precepts for much of the night. That kamma was laid aside, like a treasure by the water's edge.”

1267.

1267.

‘‘Atha pāpāna kammānaṃ, yametaṃ magadhe kataṃ;

Phalaṃ pariyāga maṃ pacchā, bhutvā duṭṭhavisaṃ yathā.

“Then the fruit of the evil deeds that were done in Magadha later came upon me, like the effect of consuming a deadly poison.”

1268.

1268.

‘‘Tato cutāhaṃ vedeha, roruve niraye ciraṃ;

Sakammunā apaccissaṃ, taṃ saraṃ na sukhaṃ labhe.

“Having passed away from there, O Vedeha, for a long time in the Roruva hell I was tormented by my own kamma. Remembering that, I find no happiness.”

1269.

1269.

‘‘Bahuvassagaṇe tattha, khepayitvā bahuṃ dukhaṃ;

Bhinnāgate ahuṃ rāja, chagalo uddhatapphalo.

“Having exhausted much suffering there for many multitudes of years, I became a goat with a broken gait, O king, with swollen testicles.”

1270.

1270.

‘‘Sātaputtā mayā vūḷhā, piṭṭhiyā ca rathena ca;

Tassa kammassa nissando, paradāragamanassa me.

“The sons of the wealthy were carried by me, both on my back and by cart. This was the result of that kamma, of my going to another's wife.”

1271.

1271.

‘‘Tato cutāhaṃ vedeha, kapi āsiṃ brahāvane;

Niluñcitaphalo yeva, yūthapena pagabbhinā;

Tassa kammassa nissando, paradāragamanassa me.

“Having passed away from there, O Vedeha, I was a monkey in the great forest. My testicles were torn out by a reckless troop-leader. This was the result of that kamma, of my going to another's wife.”

1272.

1272.

‘‘Tato [Pg.267] cutāhaṃ vedeha, dassanesu pasū ahuṃ;

Niluñcito javo bhadro, yoggaṃ vūḷhaṃ ciraṃ mayā;

Tassa kammassa nissando, paradāragamanassa me.

“Having passed away from there, O Vedeha, I was a beast in the land of the Dasaṇṇas. A swift and fine bull, I was castrated, and for a long time I pulled the yoke. This was the result of that kamma, of my going to another's wife.”

1273.

1273.

‘‘Tato cutāhaṃ vedeha, vajjīsu kulamāgamā;

Nevitthī na pumā āsiṃ, manussatte sudullabhe;

Tassa kammassa nissando, paradāragamanassa me.

“Having passed away from there, O Vedeha, I came to a family among the Vajjis. In a human state so hard to obtain, I was neither female nor male. This was the result of that kamma, of my going to another's wife.”

1274.

1274.

‘‘Tato cutāhaṃ vedeha, ajāyiṃ nandane vane;

Bhavane tāvatiṃsāhaṃ, accharā kāmavaṇṇinī.

“Having passed away from there, O Vedeha, I was born in the Nandana Grove, in the abode of the Tāvatiṃsa gods, as a celestial nymph of desirable beauty.”

1275.

1275.

‘‘Vicittavatthābharaṇā, āmuttamaṇikuṇḍalā;

Kusalā naccagītassa, sakkassa paricārikā.

“Adorned with colorful garments and ornaments, wearing jeweled earrings, skilled in dance and song, I was an attendant of Sakka.”

1276.

1276.

‘‘Tattha ṭhitāhaṃ vedeha, sarāmi jātiyo imā;

Anāgatāpi satteva, yā gamissaṃ ito cutā.

“Standing here, O Vedeha, I remember these births, and also the seven future ones to which I shall go after passing away from here.”

1277.

1277.

‘‘Pariyāgataṃ taṃ kusalaṃ, yaṃ me kosambiyaṃ kataṃ;

Deve ceva manusse ca, sandhāvissaṃ ito cutā.

“That wholesome deed which was done by me in Kosambī has now come to fruition. Having passed away from here, I will transmigrate among both gods and humans.”

1278.

1278.

‘‘Satta jacco mahārāja, niccaṃ sakkatapūjitā;

Thībhāvāpi na muccissaṃ, chaṭṭhā nigatiyo imā.

“For seven births, O great king, I will be constantly honored and revered. For six of these destinations, I will not be freed from the female state.”

1279.

1279.

‘‘Sattamī ca gati deva, devaputto mahiddhiko;

Pumā devo bhavissāmi, devakāyasmimuttamo.

“And in the seventh destination, O deva, I will be a devaputta of great power; I shall be a male god, supreme among the host of devas.”

1280.

1280.

‘‘Ajjāpi santānamayaṃ, mālaṃ ganthenti nandane;

Devaputto javo nāma, yo me mālaṃ paṭicchati.

“Even today in the Nandana grove, they weave a garland of santāna flowers. There is a devaputta named Java, who will receive my garland.”

1281.

1281.

‘‘Muhutto viya so dibyo, idha vassāni soḷasa;

Rattindivo ca so dibyo, mānusiṃ saradosataṃ.

“That divine moment is like sixteen years here; and that divine day and night is a hundred human years.”

1282.

1282.

‘‘Iti kammāni anventi, asaṅkheyyāpi jātiyo;

Kalyāṇaṃ yadi vā pāpaṃ, na hi kammaṃ vinassati.

“Thus deeds follow, even through innumerable births; whether good or evil, a deed is never destroyed.”

1283.

1283.

‘‘Yo [Pg.268] icche puriso hotuṃ, jātiṃ jātiṃ punappunaṃ;

Paradāraṃ vivajjeyya, dhotapādova kaddamaṃ.

“Whatever man wishes to be a man, again and again in birth after birth, should avoid another’s wife, as one with washed feet avoids mud.”

1284.

1284.

‘‘Yā icche puriso hotuṃ, jātiṃ jātiṃ punappunaṃ;

Sāmikaṃ apacāyeyya, indaṃva paricārikā.

“Whatever woman wishes to become a man, again and again in birth after birth, should honor her husband, as an attendant honors Indra.”

1285.

1285.

‘‘Yo icche dibyabhogañca, dibbamāyuṃ yasaṃ sukhaṃ;

Pāpāni parivajjetvā, tividhaṃ dhammamācare.

“Whoever desires divine enjoyments, a divine lifespan, fame, and happiness, should avoid evil deeds and practice the threefold Dhamma.”

1286.

1286.

‘‘Kāyena vācā manasā, appamatto vicakkhaṇo;

Attano hoti atthāya, itthī vā yadi vā pumā.

“By body, speech, and mind, one who is heedful and discerning acts for their own welfare, whether a woman or a man.”

1287.

1287.

‘‘Ye kecime mānujā jīvaloke, yasassino sabbasamantabhogā;

Asaṃsayaṃ tehi pure suciṇṇaṃ, kammassakāse puthu sabbasattā.

“Whatever humans there are in this living world, glorious and enjoying all-round prosperity, without a doubt good conduct was practiced by them previously. All beings are individually owners of their kamma.”

1288.

1288.

‘‘Iṅghānucintesi sayampi deva, kutonidānā te imā janinda;

Yā te imā accharāsannikāsā, alaṅkatā kañcanajālachannā’’.

“Come now, reflect for yourself, O deva, from what source these women of yours have come, O lord of men; these who are like celestial nymphs, adorned and covered with golden nets.”

1289.

1289.

Iccevaṃ pitaraṃ kaññā, rucā tosesi aṅgatiṃ;

Mūḷhassa maggamācikkhi, dhammamakkhāsi subbatā.

In this way, the maiden Rucā pleased her father Aṅgati. She pointed out the path to the deluded one; she of good vows proclaimed the Dhamma.

1290.

1290.

Athāgamā brahmalokā, nārado mānusiṃ pajaṃ;

Jambudīpaṃ avekkhanto, addā rājānamaṅgatiṃ.

Then from the Brahmā world came Nārada to the human race. Surveying Jambudīpa, he saw King Aṅgati.

1291.

1291.

‘‘Tato patiṭṭhā pāsāde, vedehassa puratthato ;

Tañca disvānānuppattaṃ, rucā isimavandatha.

Then he stood in the palace, to the east of the Videhan king. And seeing that he had arrived, Rucā paid homage to the sage.

1292.

1292.

‘‘Athāsanamhā oruyha, rājā byathitamānaso ;

Nāradaṃ paripucchanto, idaṃ vacanamabravi.

Then, distressed in mind, the king rose from his seat; questioning Nārada, he spoke these words:

1293.

1293.

‘‘Kuto [Pg.269] nu āgacchasi devavaṇṇi, obhāsayaṃ sabbadisā candimāva;

Akkhāhi me pucchito nāmagottaṃ, kathaṃ taṃ jānanti manussaloke’’.

From where do you come, O divine-hued one, illuminating all directions like the moon? Tell me, when asked, your name and lineage; how do people know you in the world?

1294.

1294.

‘‘Ahañhi devato idāni emi, obhāsayaṃ sabbadisā candimāva;

Akkhāmi te pucchito nāmagottaṃ, jānanti maṃ nārado kassapo ca’’.

Indeed, I now come from the world of the gods, illuminating all directions like the moon; I will tell you, when asked, my name and lineage. They know me as Nārada and Kassapa.

1295.

1295.

‘‘Accherarūpaṃ tava yādisañca, vehāyasaṃ gacchasi tiṭṭhasī ca;

Pucchāmi taṃ nārada etamatthaṃ, atha kena vaṇṇena tavāyamiddhi’’.

Marvelous is your form, and that you go and stand in the sky. I ask you, Nārada, about this matter: by what quality is this your power?

1296.

1296.

‘‘Saccañca dhammo ca damo ca cāgo, guṇā mamete pakatā purāṇā;

Teheva dhammehi susevitehi, manojavo yena kāmaṃ gatosmi’’.

Truth, Dhamma, self-control, and generosity—these qualities of mine are ancient and innate; by these well-cultivated qualities, I go wherever I wish with the speed of mind.

1297.

1297.

‘‘Accheramācikkhasi puññasiddhiṃ, sace hi etehi yathā vadesi;

Pucchāmi taṃ nārada etamatthaṃ, puṭṭho ca me sādhu viyākarohi’’.

You describe wonderfully the accomplishment of merit, if indeed it is by these as you say. I ask you, Nārada, about this matter; being asked, explain it well to me.

1298.

1298.

‘‘Pucchassu maṃ rāja tavesa attho, yaṃ saṃsayaṃ kuruse bhūmipāla;

Ahaṃ taṃ nissaṃsayataṃ gamemi, nayehi ñāyehi ca hetubhī ca’’.

Ask me, O king, whatever your purpose is, whatever doubts you have, O ruler of the earth; I shall lead you to certainty, through methods, principles, and reasons.

1299.

1299.

‘‘Pucchāmi taṃ nārada etamatthaṃ, puṭṭho ca me nārada mā musā bhaṇi;

Atthi nu devā pitaro nu atthi, loko paro atthi jano yamāhu’’.

I ask you, Nārada, about this matter; being asked, Nārada, do not speak falsely to me. Are there gods? Are there ancestors? Is there another world, as people say?

1300.

1300.

‘‘Attheva [Pg.270] devā pitaro ca atthi, loko paro atthi jano yamāhu;

Kāmesu giddhā ca narā pamūḷhā, lokaṃ paraṃ na vidū mohayuttā’’.

Indeed, there are gods and ancestors; there is another world, as people say. But men, greedy for sensual pleasures and deluded, do not know the other world, being yoked to delusion.

1301.

1301.

‘‘Atthīti ce nārada saddahāsi, nivesanaṃ paraloke matānaṃ;

Idheva me pañca satāni dehi, dassāmi te paraloke sahassaṃ’’.

If you believe, Nārada, that there is a dwelling place for the dead in the next world, then give me five hundred here, and I will give you a thousand in the next world.

1302.

1302.

‘‘Dajjemu kho pañca satāni bhoto, jaññāmu ce sīlavantaṃ vadaññuṃ ;

Luddaṃ taṃ bhontaṃ niraye vasantaṃ, ko codaye paraloke sahassaṃ.

Indeed, we would give five hundred to you, good sir, if we knew you to be virtuous and generous. But you, good sir, being cruel and dwelling in hell, who would demand a thousand from you in the next world?

1303.

1303.

‘‘Idheva yo hoti adhammasīlo, pāpācāro alaso luddakammo;

Na paṇḍitā tasmiṃ iṇaṃ dadanti, na hi āgamo hoti tathāvidhamhā.

Here, whoever is of unrighteous character, of evil conduct, lazy, and of cruel deeds—the wise do not give a loan to such a person, for indeed there is no return from one like that.

1304.

1304.

‘‘Dakkhañca posaṃ manujā viditvā, uṭṭhānakaṃ sīlavantaṃ vadaññuṃ;

Sayameva bhogehi nimantayanti, kammaṃ karitvā puna māharesi’’.

And knowing a person to be skillful, energetic, virtuous, and generous, people themselves invite him with their wealth, saying, ‘Having done your work, bring it back again.’

1305.

1305.

‘‘Ito cuto dakkhasi tattha rāja, kākolasaṅghehi vikassamānaṃ ;

Taṃ khajjamānaṃ niraye vasantaṃ, kākehi gijjhehi ca senakehi ;

Sañchinnagattaṃ ruhiraṃ savantaṃ, ko codaye paraloke sahassaṃ.

Fallen from here, O king, you will see yourself there, being torn apart by flocks of crows and owls. You, being devoured while dwelling in hell by crows, vultures, and hawks, with limbs severed and blood flowing—who would demand a thousand from you in the next world?

1306.

1306.

‘‘Andhaṃtamaṃ [Pg.271] tattha na candasūriyā, nirayo sadā tumulo ghorarūpo;

Sā neva rattī na divā paññāyati, tathāvidhe ko vicare dhanatthiko.

There is blinding darkness there, no sun or moon; hell is ever tumultuous and dreadful in form. Neither night nor day is discerned; who, seeking wealth, would wander in such a place?

1307.

1307.

‘‘Sabalo ca sāmo ca duve suvānā, pavaddhakāyā balino mahantā;

Khādanti dantehi ayomayehi, ito paṇunnaṃ paralokapattaṃ.

Two dogs, Sabala and Sāma, with massive bodies, strong and large, devour with iron teeth those driven from here, who have gone to the next world.

1308.

1308.

‘‘Taṃ khajjamānaṃ niraye vasantaṃ, luddehi vāḷehi aghammigehi ca;

Sañchinnagattaṃ ruhiraṃ savantaṃ, ko codaye paraloke sahassaṃ.

You, dwelling in hell, being devoured by cruel beasts and carnivorous animals, with limbs severed and blood flowing—who would demand a thousand from you in the next world?

1309.

1309.

‘‘Usūhi sattīhi ca sunisitāhi, hananti vijjhanti ca paccamittā ;

Kāḷūpakāḷā nirayamhi ghore, pubbe naraṃ dukkaṭakammakāriṃ.

With well-sharpened arrows and spears, enemies strike and pierce in the dreadful, utterly black hell, the man who formerly did evil deeds.

1310.

1310.

‘‘Taṃ haññamānaṃ niraye vajantaṃ, kucchismiṃ passasmiṃ vipphālitūdaraṃ;

Sañchinnagattaṃ ruhiraṃ savantaṃ, ko codaye paraloke sahassaṃ.

You, being struck down while going about in hell, with your belly split open at the side, with limbs severed and blood flowing—who would demand a thousand from you in the next world?

1311.

1311.

‘‘Sattī usū tomarabhiṇḍivālā, vividhāvudhā vassanti tattha devā;

Patanti aṅgāramivaccimanto, silāsanī vassati luddakamme.

Spears, arrows, javelins, and various weapons the devas rain down there; they fall like flaming coals; a rain of stones pours on the one of cruel deeds.

1312.

1312.

‘‘Uṇho ca vāto nirayamhi dussaho, na tamhi sukhaṃ labbhati ittarampi;

Taṃ taṃ vidhāvantamalenamāturaṃ, ko codaye paraloke sahassaṃ.

And a hot wind in hell is unbearable; no comfort is found there even for a moment. You, running about, filthy and afflicted—who would demand a thousand from you in the next world?

1313.

1313.

‘‘Sandhāvamānampi [Pg.272] rathesu yuttaṃ, sajotibhūtaṃ pathaviṃ kamantaṃ;

Patodalaṭṭhīhi sucodayantaṃ, ko codaye paraloke sahassaṃ.

You, running about yoked to chariots, becoming ablaze as you traverse the ground, being well-urged on with goads and whips—who would demand a thousand from you in the next world?

1314.

1314.

‘‘Tamāruhantaṃ khurasañcitaṃ giriṃ, vibhiṃsanaṃ pajjalitaṃ bhayānakaṃ;

Sañchinnagattaṃ ruhiraṃ savantaṃ, ko codaye paraloke sahassaṃ.

You, climbing a mountain piled with razors—terrifying, blazing, and dreadful—with limbs severed and blood flowing—who would demand a thousand from you in the next world?

1315.

1315.

‘‘Tamāruhantaṃ pabbatasannikāsaṃ, aṅgārarāsiṃ jalitaṃ bhayānakaṃ;

Sudaḍḍhagattaṃ kapaṇaṃ rudantaṃ, ko codaye paraloke sahassaṃ.

You, climbing a mountain-like heap of burning coals, blazing and dreadful, with your body completely scorched, wailing miserably—who would demand a thousand from you in the next world?

1316.

1316.

‘‘Abbhakūṭasamā uccā, kaṇṭakanicitā dumā;

Ayomayehi tikkhehi, naralohitapāyibhi.

High as a thundercloud peak are the trees covered with thorns, with sharp iron thorns that drink human blood.

1317.

1317.

‘‘Tamāruhanti nāriyo, narā ca paradāragū;

Coditā sattihatthehi, yamaniddesakāribhi.

Women and men who are adulterous climb them, urged on by the agents of Yama, with spears in their hands.

1318.

1318.

‘‘Tamāruhantaṃ nirayaṃ, simbaliṃ ruharimakkhitaṃ;

Vidaḍḍhakāyaṃ vitacaṃ, āturaṃ gāḷhavedanaṃ.

You, climbing that hellish silk-cotton tree, smeared with blood, with body torn and flayed, afflicted with intense, severe pain,

1319.

1319.

‘‘Passasantaṃ muhuṃ uṇhaṃ, pubbakammāparādhikaṃ;

Dumagge vitacaṃ gattaṃ, ko taṃ yāceyya taṃ dhanaṃ.

gasping repeatedly in the heat, suffering for past misdeeds, with body flayed on the treetop—who would beg for wealth from you there?

1320.

1320.

‘‘Abbhakūṭasamā uccā, asipattācitā dumā;

Ayomayehi tikkhehi, naralohitapāyibhi.

High as a thundercloud peak are the trees covered with sword-leaves, with sharp iron leaves that drink human blood.

1321.

1321.

‘‘Tamāruhantaṃ asipattapādapaṃ, asīhi tikkhehi ca chijjamānaṃ ;

Sañchinnagattaṃ ruhiraṃ savantaṃ, ko codaye paraloke sahassaṃ.

You, climbing that sword-leaf tree, being cut by sharp swords, with limbs severed and blood flowing—who would demand a thousand from you in the next world?

1322.

1322.

‘‘Tato [Pg.273] nikkhantamattaṃ taṃ, asipattācitā dumā ;

Sampatitaṃ vetaraṇiṃ, ko taṃ yāceyya taṃ dhanaṃ.

Then, you, having just escaped from those trees covered with sword-leaves, falling into the Vetaraṇī—who would beg for wealth from you there?

1323.

1323.

‘‘Kharā kharodakā tattā, duggā vetaraṇī nadī;

Ayopokkharasañchannā, tikkhā pattehi sandati.

Rough, with caustic water, hot, and hard to cross is the Vetaraṇī River; covered with iron lotuses, it flows with sharp leaves.

1324.

1324.

‘‘Tattha sañchinnagattaṃ taṃ, vuyhantaṃ ruhiramakkhitaṃ;

Vetaraññe anālambe, ko taṃ yāceyya taṃ dhanaṃ’’.

There, you, with body lacerated, swept along, smeared with blood, helpless in the Vetaraṇī—who would ask for wealth from you there?

1325.

1325.

‘‘Vedhāmi rukkho viya chijjamāno, disaṃ na jānāmi pamūḷhasañño;

Bhayānutappāmi mahā ca me bhayā, sutvāna kathā tava bhāsitā ise.

I tremble like a tree being felled; with bewildered perception, I know not the direction. I am tormented by fear, and great is my fear, having heard the words you have spoken, O sage.

1326.

1326.

‘‘Āditte vārimajjhaṃva, dīpaṃvoghe mahaṇṇave;

Andhakāreva pajjoto, tvaṃ nosi saraṇaṃ ise.

Like water in the midst of a fire, like an island in the flood of the great ocean, like a lamp in the darkness—you are our refuge, O sage.

1327.

1327.

‘‘Atthañca dhammaṃ anusāsa maṃ ise, atītamaddhā aparādhitaṃ mayā;

Ācikkha me nārada suddhimaggaṃ, yathā ahaṃ no nirayaṃ pateyyaṃ’’.

Teach me the meaning and the Dhamma, O sage, for I have erred in the past. Show me the path to purity, Nārada, so that I may not fall into hell.

1328.

1328.

‘‘Yathā ahu dhataraṭṭho ( ), vessāmitto aṭṭhako yāmataggi;

Usindaro cāpi sivī ca rājā, paricārakā samaṇabrāhmaṇānaṃ.

As were Dhataraṭṭha, Vessāmitta, Aṭṭhaka, Yāmataggi, Usindara, and King Sivi also, attendants to ascetics and brahmins.

1329.

1329.

‘‘Ete caññe ca rājāno, ye saggavisayaṃ gatā;

Adhammaṃ parivajjetvā, dhammaṃ cara mahīpati.

These and other kings have gone to the heavenly realm; avoiding unrighteousness, you too, O lord of the earth, practice the Dhamma.

1330.

1330.

‘‘Annahatthā ca te byamhe, ghosayantu pure tava;

Ko chāto ko ca tasito, ko mālaṃ ko vilepanaṃ;

Nānārattānaṃ vatthānaṃ, ko naggo paridahissati.

And let those with food in hand proclaim in your city: ‘Who is hungry? Who is thirsty? Who needs garlands? Who needs perfumes? Who is naked and will wear clothes of various colors?’

1331.

1331.

‘‘Ko [Pg.274] panthe chattamāneti, pādukā ca mudū subhā;

Iti sāyañca pāto ca, ghosayantu pure tava.

‘Who on the road needs an umbrella, and soft, lovely sandals?’ Thus, evening and morning, let them proclaim in your city.

1332.

1332.

‘‘Jiṇṇaṃ posaṃ gavassañca, māssu yuñja yathā pure;

Parihārañca dajjāsi, adhikārakato balī.

Do not yoke the aged person, ox, and horse as before; and give them relief, for the strong one performs the task.

1333.

1333.

‘‘Kāyo te rathasaññāto, manosārathiko lahu;

Avihiṃsāsāritakkho, saṃvibhāgapaṭicchado.

Your body is known as the chariot, the mind its swift charioteer, with harmlessness as its axle, covered by sharing.

1334.

1334.

‘‘Pādasaññamanemiyo, hatthasaññamapakkharo;

Kucchisaññamanabbhanto, vācāsaññamakūjano.

Restraint of feet is its wheel-rims, restraint of hands its door-bolts, restraint of belly its inner chamber, restraint of speech its non-creaking.

1335.

1335.

‘‘Saccavākyasamattaṅgo, apesuññasusaññato;

Girāsakhilanelaṅgo, mitabhāṇisilesito.

Truthful speech its every component, with non-slander it is well-yoked; gentle speech its faultless frame, measured speech its linchpin.

1336.

1336.

‘‘Saddhālobhasusaṅkhāro, nivātañjalikubbaro;

Athaddhatānatīsāko, sīlasaṃvaranandhano.

Faith and non-greed are its fine adornment, humility and reverence its pole; gentleness its shaft, moral restraint its bond.

1337.

1337.

‘‘Akkodhanamanugghātī, dhammapaṇḍarachattako;

Bāhusaccamapālambo, ṭhitacittamupādhiyo.

Non-anger and non-injury, the Dhamma its white parasol; great learning its back-rest, a steadfast mind its cushion.

1338.

1338.

‘‘Kālaññutācittasāro, vesārajjatidaṇḍako;

Nivātavuttiyottako, anatimānayugo lahu.

Knowing the right time is the essence of its mind, confidence its staff; humble conduct its yoke-strap, non-conceit its light yoke.

1339.

1339.

‘‘Alīnacittasanthāro, vuddhisevī rajohato;

Sati patodo dhīrassa, dhiti yogo ca rasmiyo.

An energetic mind is its floor-covering, one devoted to growth, with defilements destroyed; mindfulness is the goad of the wise, resolve is the yoke and the reins.

1340.

1340.

‘‘Mano dantaṃ pathaṃ neti, samadantehi vāhibhi;

Icchā lobho ca kummaggo, ujumaggo ca saṃyamo.

The tamed mind leads the way, like well-trained steeds; desire and greed are a crooked path, restraint is the straight path.

1341.

1341.

‘‘Rūpe sadde rase gandhe, vāhanassa padhāvato;

Paññā ākoṭanī rāja, tattha attāva sārathi.

For the vehicle rushing onward amidst forms, sounds, tastes, and smells—wisdom is the goad, O king, and the self is the charioteer.

1342.

1342.

‘‘Sace etena yānena, samacariyā daḷhā dhiti;

Sabbakāmaduho rāja, na jātu nirayaṃ vaje’’.

If, with this vehicle, one has balanced conduct and firm resolve, O king, being a fulfiller of all desires, one will never go to hell.

1343.

1343.

‘‘Alāto [Pg.275] devadattosi, sunāmo āsi bhaddaji;

Vijayo sāriputtosi, moggallānosi bījako.

Alāta was Devadatta, Sunāma was Bhaddaji; Vijaya was Sāriputta, Bījaka was Moggallāna.

1344.

1344.

‘‘Sunakkhatto licchaviputto, guṇo āsi acelako;

Ānando sā rucā āsi, yā rājānaṃ pasādayi.

Sunakkhatta the Licchavi’s son was Guṇa the naked ascetic; Ānanda was that Rucā who pleased the king.

1345.

1345.

‘‘Ūruveḷakassapo rājā, pāpadiṭṭhi tadā ahu;

Mahābrahmā bodhisatto, evaṃ dhāretha jātaka’’nti.

Ūruveḷakassapa was the king, holding wrong views at that time; the Bodhisatta was Mahābrahmā—thus remember this Jātaka.

Mahānāradakassapajātakaṃ aṭṭhamaṃ.

The Mahānāradakassapa Jātaka, the eighth.

546. Vidhurajātakaṃ (9)

546. The Vidhura Jātaka (9)

Dohaḷakaṇḍaṃ

The Chapter on Craving

1346.

1346.

‘‘Paṇḍu kisiyāsi dubbalā, vaṇṇarūpaṃ natavedisaṃ pure;

Vimale akkhāhi pucchitā, kīdisī tuyhaṃ sarīravedanā’’.

You are pale, emaciated, and weak; your complexion and form are not as they were before. O Vimalā, tell me, as you are asked, what is this bodily feeling of yours?

1347.

1347.

‘‘Dhammo manujesu mātīnaṃ, dohaḷo nāma janinda vuccati;

Dhammāhataṃ nāgakuñjara, vidhurassa hadayābhipatthaye’’.

It is a law for mothers among humans, O lord of men, called a 'dohaḷa'; struck by this law, O elephant among Nāgas, I long for the heart of Vidhura.

1348.

1348.

‘‘Candaṃ kho tvaṃ dohaḷāyasi, sūriyaṃ vā atha vāpi mālutaṃ;

Dullabhañhi vidhurassa dassanaṃ, ko vidhuramidha mānayissati’’.

Do you long for the moon, the sun, or even the wind? For a sight of Vidhura is difficult to obtain; who will bring Vidhura here?

1349.

1349.

‘‘Kinnu tāta tuvaṃ pajjhāyasi, padumaṃ hatthagataṃva te mukhaṃ;

Kinnu dummanarūposi issara, mā tvaṃ soci amittatāpana’’.

Why, dear father, do you ponder? Your face is like a lotus held in the hand. Why do you look so downcast, O lord? Do not grieve, O tormentor of enemies.

1350.

1350.

‘‘Mātā [Pg.276] hi tava irandhati, vidhurassa hadayaṃ dhaniyati;

Dullabhañhi vidhurassa dassanaṃ, ko vidhuramidha mānayissati’’.

Your mother, O Irandhatī, craves Vidhura's heart. For a sight of Vidhura is difficult to obtain; who will bring Vidhura here?

1351.

1351.

‘‘Tassa bhattupariyesanaṃ cara, yo vidhuramidha mānayissati’’;

‘‘Pituno ca sā sutvāna vākyaṃ, rattiṃ nikkhamma avassutiṃ cari’’.

“Go, seek a husband who will bring Vidhura here.” And she, having heard her father's words, went out at night and made a proclamation.

1352.

1352.

‘‘Ke gandhabbe rakkhase ca nāge, ke kimpurise cāpi mānuse;

Ke paṇḍite sabbakāmadade, dīgharattaṃ bhattā me bhavissati’’.

Who among the gandhabbas, rākkhasas, and nāgas, who among the kimpurisas and also humans, who among the wise, the givers of all desires, will be my husband for a long time?

1353.

1353.

‘‘Assāsa hessāmi te pati, bhattā te hessāmi anindalocane;

Paññā hi mamaṃ tathāvidhā, assāsa hessasi bhariyā mama.

I will be your comfort and husband, I will be your supporter, O blameless-eyed one; for my wisdom is such that you will find comfort as my wife.

1354.

1354.

‘‘Avacāsi puṇṇakaṃ irandhatī, pubbapathānugatena cetasā;

Ehi gacchāma pitu mamantike, esova te etamatthaṃ pavakkhati.

Thus Irandhatī spoke to Puṇṇaka, with a mind following the ancient path: “Come, let us go to my father’s presence—he will explain this matter to you.”

1355.

1355.

‘‘Alaṅkatā suvasanā, mālinī candanussadā;

Yakkhaṃ hatthe gahetvāna, pitusantikupāgami’’.

Adorned, well-dressed, garlanded, anointed with sandalwood, taking the Yakkha by the hand, she approached her father's presence.

1356.

1356.

‘‘Nāgavara vaco suṇohi me, patirūpaṃ paṭipajja suṅkiyaṃ;

Patthemi ahaṃ irandhatiṃ, tāya samaṅgiṃ karohi maṃ tuvaṃ.

Hear my words, O best of Nāgas; accept a suitable price. I desire Irandhatī—unite me with her.

1357.

1357.

‘‘Sataṃ hatthī sataṃ assā, sataṃ assatarīrathā;

Sataṃ valabhiyo puṇṇā, nānāratnassa kevalā;

Te nāga paṭipajjassu, dhītaraṃ dehirandhatiṃ’’.

A hundred elephants, a hundred horses, a hundred mule-drawn chariots, a hundred pinnacle-roofed houses filled entirely with various jewels—accept these, O Nāga, and give me your daughter Irandhatī.

1358.

1358.

‘‘Yāva [Pg.277] āmantaye ñātī, mitte ca suhadajjane ;

Anāmanta kataṃ kammaṃ, taṃ pacchā anutappati’’.

Let me first consult my kinsmen, friends, and companions. A deed done without consultation brings remorse later.

1359.

1359.

Tato so varuṇo nāgo, pavisitvā nivesanaṃ;

Bhariyaṃ āmantayitvāna, idaṃ vacanamabravi.

Then that Nāga Varuṇa, entering his dwelling, addressed his wife and spoke these words.

1360.

1360.

‘‘Ayaṃ so puṇṇako yakkho, yācatī maṃ irandhatiṃ;

Bahunā vittalābhena, tassa dema piyaṃ mamaṃ’’.

This is that yakkha Puṇṇaka, who asks me for Irandhatī in exchange for a great gain of wealth; let us give my beloved to him.

1361.

1361.

‘‘Na dhanena na vittena, labbhā amhaṃ irandhatī;

Sace ca kho hadayaṃ paṇḍitassa, dhammena laddhā idha māhareyya;

Etena vittena kumāri labbhā, nāññaṃ dhanaṃ uttari patthayāma’’.

Not by riches, not by wealth, can our Irandhatī be obtained. But if he, having righteously obtained the heart of a wise man, should bring it here, by that wealth the maiden may be obtained. We desire no other wealth beyond that.

1362.

1362.

Tato so varuṇo nāgo, nikkhamitvā nivesanā;

Puṇṇakāmantayitvāna, idaṃ vacanamabravi.

Then the Nāga Varuṇa, having gone out from his dwelling, addressed Puṇṇaka and spoke these words:

1363.

1363.

‘‘Na dhanena na vittena, labbhā amhaṃ irandhatī;

Sace tuvaṃ hadayaṃ paṇḍitassa, dhammena laddhā idha māharesi;

Etena vittena kumāri labbhā, nāññaṃ dhanaṃ uttari patthayāma’’.

Not by riches, not by wealth, can our Irandhatī be obtained. But if you, having righteously obtained the heart of a wise man, should bring it here, by that wealth the maiden may be obtained. We desire no other wealth beyond that.

1364.

1364.

‘‘Yaṃ paṇḍitotyeke vadanti loke, tameva bāloti punāhu aññe;

Akkhāhi me vippavadanti ettha, kaṃ paṇḍitaṃ nāga tuvaṃ vadesi’’.

Whom some in the world call wise, others in turn call a fool. Since they disagree on this, explain to me: whom do you, O Nāga, call wise?

1365.

1365.

‘‘Korabyarājassa dhanañcayassa, yadi te suto vidhuro nāma kattā;

Ānehi taṃ paṇḍitaṃ dhammaladdhā, irandhatī padacarā te hotu.

Of the Kuru king Dhanañjaya, if you have heard of his minister named Vidhura, bring that wise one, righteously obtained, and let Irandhatī be your attendant.

1366.

1366.

‘‘Idañca sutvā varuṇassa vākyaṃ, uṭṭhāya yakkho paramappatīto;

Tattheva santo purisaṃ asaṃsi, ānehi ājaññamidheva yuttaṃ.

And having heard this word of Varuṇa, the yakkha arose, extremely pleased. Right there he instructed a man: “Bring here a harnessed thoroughbred.”

1367.

1367.

‘‘Jātarūpamayā [Pg.278] kaṇṇā, kācamhicamayā khurā;

Jambonadassa pākassa, suvaṇṇassa uracchado’’.

Its ears were made of gold, its hooves of crystal gems, its breastplate of refined Jambu-river gold.

1368.

1368.

‘‘Devavāhavahaṃ yānaṃ, assamāruyha puṇṇako;

Alaṅkato kappitakesamassu, pakkāmi vehāyasamantalikkhe.

Mounting the horse, a divine vehicle, Puṇṇaka, adorned, with trimmed hair and beard, departed through the air into the sky.

1369.

1369.

‘‘So puṇṇako kāmarāgena giddho, irandhatiṃ nāgakaññaṃ jigīsaṃ ;

Gantvāna taṃ bhūtapatiṃ yasassiṃ, iccabravī vessavaṇaṃ kuveraṃ.

Puṇṇaka, consumed by lustful passion, desiring to win the nāga maiden Irandhatī, went to the glorious lord of beings and said this to Vessavaṇa Kuvera:

1370.

1370.

‘‘Bhogavatī nāma mandire, vāsā hiraññavatīti vuccati;

Nagare nimmite kañcanamaye, maṇḍalassa uragassa niṭṭhitaṃ.

“In the palace named Bhogavatī, the dwelling called Hiraññavatī, in the city wrought of gold, established for the serpent king.”

1371.

1371.

‘‘Aṭṭālakā oṭṭhagīviyo, lohitaṅkassa masāragallino;

Pāsādettha silāmayā, sovaṇṇaratanehi chāditā.

With watchtowers and camel-necked parapets, of red arsenic and cat's eye gems; palaces there of stone, covered with gold and jewels.

1372.

1372.

‘‘Ambā tilakā ca jambuyo, sattapaṇṇā mucalindaketakā;

Piyaṅgu uddālakā sahā, uparibhaddakā sinduvārakā.

Mangoes, tilakas, and rose-apples, seven-leaved trees, mucalindas, ketakas; piyangus, uddālakas, sahas, uparibhaddakas, and sinduvārakas.

1373.

1373.

‘‘Campeyyakā nāgamallikā, bhaginīmālā atha mettha koliyā;

Ete dumā pariṇāmitā, sobhayanti uragassa mandiraṃ.

Champakas, nāga-mallikās, bhaginīmālā flowers, and here koliyā trees; these well-tended trees adorn the serpent’s dwelling.

1374.

1374.

‘‘Khajjurettha [Pg.279] silāmayā, sovaṇṇadhuvapupphitā bahū;

Yattha vasato papātiko, nāgarājā varuṇo mahiddhiko.

Date palms there of stone, many with ever-golden flowers, where dwells the nāga king Varuṇa, born on a precipice, of great power.

1375.

1375.

‘‘Tassa komārikā bhariyā, vimalā kañcanavelliviggahā;

Kālā taruṇāva uggatā, pucimandatthanī cārudassanā.

His young wife, Vimalā, flawless, with a form like a golden vine, dark, youthful, and well-risen, with breasts like nimb fruits, lovely to behold.

1376.

1376.

‘‘Lākhārasarattasucchavī, kaṇikārāva nivātapupphitā ;

Tidivokacarāva accharā, vijjuvabbhaghanā vinissaṭā.

With smooth skin the color of red lac, like a kaṇikāra tree flowered in a windless place; like a celestial nymph wandering in heaven, like lightning issued forth from a dense cloud.

1377.

1377.

‘‘Sā dohaḷinī suvimhitā, vidhurassa hadayaṃ dhaniyati;

Taṃ tesaṃ demi issara, tena te denti irandhatiṃ mamaṃ’’.

“She, with pregnancy-longing and greatly bewildered, craves Vidhura’s heart. That I shall give to them, O lord, so that they may give Irandhatī to me.”

1378.

1378.

‘‘So puṇṇako bhūtapatiṃ yasassiṃ, āmantaya vessavaṇaṃ kuveraṃ;

Tattheva santo purisaṃ asaṃsi, ānehi ājaññamidheva yuttaṃ.

Puṇṇaka addressed the glorious lord of beings, Vessavaṇa Kuvera. Being right there, he instructed a man: “Bring here a harnessed thoroughbred.”

1379.

1379.

‘‘Jātarūpamayā kaṇṇā, kācamhicamayā khurā;

Jambonadassa pākassa, suvaṇṇassa uracchado.

With ears made of gold, with hooves made of crystal; a breastplate of refined Jambu-river gold.

1380.

1380.

‘‘Devavāhavahaṃ yānaṃ, assamāruyha puṇṇako;

Alaṅkato kappitakesamassu, pakkāmi vehāyasamantalikkhe’’.

Mounting the horse, a divine conveyance, Puṇṇaka, adorned, with trimmed hair and beard, departed through the air, into the sky.

1381.

1381.

‘‘So [Pg.280] aggamā rājagahaṃ surammaṃ, aṅgassa rañño nagaraṃ durāyutaṃ ;

Pahūtabhakkhaṃ bahuannapānaṃ, masakkasāraṃ viya vāsavassa.

He went to delightful Rājagaha, the city of the king of Aṅga, hard to assail; with abundant provisions, much food and drink, like Masakkasāra, the city of Vāsava.

1382.

1382.

‘‘Mayūrakoñcāgaṇasampaghuṭṭhaṃ, dijābhighuṭṭhaṃ dijasaṅghasevitaṃ;

Nānāsakuntābhirudaṃ suvaṅgaṇaṃ, pupphābhikiṇṇaṃ himavaṃva pabbataṃ.

Filled with the cries of flocks of peacocks and herons, resounding with birds, frequented by flocks of the twice-born; with beautiful courtyards, echoing with the calls of various birds, strewn with flowers, like the Himālaya mountain.

1383.

1383.

‘‘So puṇṇako vepulamābhirūhi, siluccayaṃ kimpurisānuciṇṇaṃ;

Anvesamāno maṇiratanaṃ uḷāraṃ, tamaddasā pabbatakūṭamajjhe.

Puṇṇaka ascended Vepulla, the rocky height frequented by kimpurisas, while seeking a magnificent jewel. He saw it in the middle of the mountain peak.

1384.

1384.

‘‘Disvā maṇiṃ pabhassaraṃ jātimantaṃ, manoharaṃ maṇiratanaṃ uḷāraṃ;

Daddallamānaṃ yasasā yasassinaṃ, obhāsatī vijjurivantalikkhe.

Seeing the radiant, high-quality gem, the captivating, magnificent jewel-treasure; shining brightly with glory, glorious, it gleams like lightning in the sky.

1385.

1385.

‘‘Tamaggahī veḷuriyaṃ mahagghaṃ, manoharaṃ nāma mahānubhāvaṃ;

Ājaññamāruyha manomavaṇṇo, pakkāmi vehāyasamantalikkhe.

He grasped the precious veḷuriya gem, named Manohara, of great power; mounting the thoroughbred of delightful color, he departed through the air, into the sky.

1386.

1386.

‘‘So aggamā nagaramindapatthaṃ, oruyhupāgacchi sabhaṃ kurūnaṃ;

Samāgate ekasataṃ samagge, avhettha yakkho avikampamāno.

He went to the city of Indapattha, descended, and approached the assembly of the Kurus. When a hundred kings had gathered in concord, the yakkha, unwavering, issued a challenge.

1387.

1387.

‘‘Ko nīdha raññaṃ varamābhijeti, kamābhijeyyāma varaddhanena ;

Kamanuttaraṃ ratanavaraṃ jināma, ko vāpi no jeti varaddhanena’’.

“Who here among the kings is the supreme victor? Whom shall we conquer with superior wealth? What unsurpassed, excellent jewel shall we win? Or who indeed shall conquer us with superior wealth?”

1388.

1388.

‘‘Kuhiṃ [Pg.281] nu raṭṭhe tava jātibhūmi, na korabyasseva vaco tavedaṃ;

Abhītosi no vaṇṇanibhāya sabbe, akkhāhi me nāmañca bandhave ca’’.

“In what land, pray, is your birthplace? This speech of yours is not that of a Kuru. By your appearance, you are fearless before us all; tell me your name and your kinsmen.”

1389.

1389.

‘‘Kaccāyano māṇavakosmi rāja, anūnanāmo iti mavhayanti;

Aṅgesu me ñātayo bandhavā ca, akkhena devasmi idhānupatto’’.

“I am the young man Kaccāyana, O king; they call me Anūnanāma. My relatives and kinsmen are in Aṅga; I have come here for the sake of dicing.”

1390.

1390.

‘‘Kiṃ māṇavassa ratanāni atthi, ye taṃ jinanto hare akkhadhutto;

Bahūni rañño ratanāni atthi, te tvaṃ daliddo kathamavhayesi’’.

“What treasures does this young man possess, which a gambler, winning from you, might take? The king has many treasures; how do you, a poor man, challenge him?”

1391.

1391.

‘‘Manoharo nāma maṇī mamāyaṃ, manoharaṃ maṇiratanaṃ uḷāraṃ;

Imañca ājaññamamittatāpanaṃ, etaṃ me jinitvā hare akkhadhutto’’.

“This jewel of mine is named Manohara, a captivating and magnificent jewel-treasure; and this thoroughbred, the tormentor of foes—these things may the gambler take, having won them from me.”

1392.

1392.

‘‘Eko maṇī māṇava kiṃ karissati, ājāniyeko pana kiṃ karissati;

Bahūni rañño maṇiratanāni atthi, ājāniyā vātajavā anappakā’’.

“What will one jewel do, young man? And what will one thoroughbred do? The king has many jewel-treasures, and not a few thoroughbreds swift as the wind.”

Dohaḷakaṇḍaṃ nāma.

The Chapter on Pregnancy-Longing.

Maṇikaṇḍaṃ

The Chapter on the Jewel

1393.

1393.

‘‘Idañca me maṇiratanaṃ, passa tvaṃ dvipaduttama;

Itthīnaṃ viggahā cettha, purisānañca viggahā.

“And behold this jewel-treasure of mine, O best of bipeds; herein are the forms of women, and the forms of men.

1394.

1394.

‘‘Migānaṃ viggahā cettha, sakuṇānañca viggahā;

Nāgarājā supaṇṇā ca, maṇimhi passa nimmitaṃ.

“Herein are the forms of beasts, and the forms of birds; see Nāga kings and Supaṇṇas, fashioned in the jewel.

1395.

1395.

‘‘Hatthānīkaṃ [Pg.282] rathānīkaṃ, asse pattī ca vammine ;

Caturaṅginimaṃ senaṃ, maṇimhi passa nimmitaṃ.

“The elephant corps, the chariot corps, horses, and armored foot soldiers; see this fourfold army fashioned in the jewel.

1396.

1396.

‘‘Hatthārohe anīkaṭṭhe, rathike pattikārake;

Balaggāni viyūḷhāni, maṇimhi passa nimmitaṃ.

“Elephant riders, front-line soldiers, charioteers, and foot soldiers; see the divisions of the army arrayed, fashioned in the jewel.

1397.

1397.

‘‘Puraṃ uddhāpasampannaṃ, bahupākāratoraṇaṃ;

Siṅghāṭakesu bhūmiyo, maṇimhi passa nimmitaṃ.

“A city complete with lofty ramparts, with many walls and archways; see the grounds at the crossroads, fashioned in the jewel.

1398.

1398.

‘‘Esikā parikhāyo ca, palikhaṃ aggaḷāni ca;

Aṭṭālake ca dvāre ca, maṇimhi passa nimmitaṃ.

“Palisades and moats, trenches and crossbars; watchtowers and gates—see them fashioned in the jewel.

1399.

1399.

‘‘Passa toraṇamaggesu, nānādijā gaṇā bahū;

Haṃsā koñcā mayūrā ca, cakkavākā ca kukkuhā.

“See at the archway paths many flocks of diverse birds: swans, cranes, and peacocks, ruddy geese and cuckoos.

1400.

1400.

‘‘Kuṇālakā bahū citrā, sikhaṇḍī jīvajīvakā;

Nānādijagaṇākiṇṇaṃ, maṇimhi passa nimmitaṃ.

“Many colorful kuṇāla birds, peacocks, and jīvajīvaka birds; see the jewel thronged with flocks of diverse birds, fashioned therein.

1401.

1401.

‘‘Passa nagaraṃ supākāraṃ, abbhutaṃ lomahaṃsanaṃ;

Samussitadhajaṃ rammaṃ, soṇṇavālukasanthataṃ.

“Behold the city with its fine ramparts, amazing and hair-raising; with banners raised high, delightful, strewn with golden sand.

1402.

1402.

‘‘Passettha paṇṇasālāyo, vibhattā bhāgaso mitā;

Nivesane nivese ca, sandhibyūhe pathaddhiyo.

“See here the leaf huts, divided and measured in sections; dwellings within dwellings, and well-arranged junctions and main roads.

1403.

1403.

‘‘Pānāgāre ca soṇḍe ca, sūnā odaniyā gharā;

Vesī ca gaṇikāyo ca, maṇimhi passa nimmitaṃ.

“Drinking houses and taverns, slaughterhouses and cook-shops; prostitutes and courtesans—behold them fashioned in the jewel.

1404.

1404.

‘‘Mālākāre ca rajake, gandhike atha dussike;

Suvaṇṇakāre maṇikāre, maṇimhi passa nimmitaṃ.

“Garland-makers and dyers, perfumers and cloth-merchants; goldsmiths and jewelers—see them fashioned in the jewel.

1405.

1405.

‘‘Āḷārike ca sūde ca, naṭanāṭakagāyino;

Pāṇissare kumbhathūnike, maṇimhi passa nimmitaṃ.

“Cooks and chefs, dancers, actors, and singers; hand-clappers and pot-drummers—behold them fashioned in the jewel.

1406.

1406.

‘‘Passa bherī mudiṅgā ca, saṅkhā paṇavadindimā;

Sabbañca tāḷāvacaraṃ, maṇimhi passa nimmitaṃ.

“See the kettle-drums and tabors, conches, paṇava-drums, and diṇḍima-drums; and all manner of rhythmic instruments—behold them fashioned in the jewel.”

1407.

1407.

‘‘Sammatālañca [Pg.283] vīṇañca, naccagītaṃ suvāditaṃ;

Tūriyatāḷitasaṅghuṭṭhaṃ, maṇimhi passa nimmitaṃ.

Cymbals and lutes, dances and songs sweetly played; the sound of instruments being struck—behold them fashioned in the jewel.

1408.

1408.

‘‘Laṅghikā muṭṭhikā cettha, māyākārā ca sobhiyā;

Vetālike ca jalle ca, maṇimhi passa nimmitaṃ.

Acrobats and boxers are here, magicians and showmen; bards and jesters—behold them fashioned in the jewel.

1409.

1409.

‘‘Samajjā cettha vattanti, ākiṇṇā naranāribhi;

Mañcātimañce bhūmiyo, maṇimhi passa nimmitaṃ.

Festivals are held here, thronged with men and women; grounds with platforms upon platforms—behold them fashioned in the jewel.

1410.

1410.

‘‘Passa malle samajjasmiṃ, phoṭente diguṇaṃ bhujaṃ;

Nihate nihatamāne ca, maṇimhi passa nimmitaṃ.

Behold the wrestlers in the assembly, slapping their doubled arms; the defeated and the victors—behold them fashioned in the jewel.

1411.

1411.

‘‘Passa pabbatapādesu, nānāmigagaṇā bahū;

Sīhā byagghā varāhā ca, acchakokataracchayo.

Behold at the foot of the mountains many herds of diverse beasts: lions, tigers, boars, bears, wolves, and hyenas.

1412.

1412.

‘‘Palāsādā gavajā ca, mahiṃsā rohitā rurū;

Eṇeyyā ca varāhā ca, gaṇino nīka sūkarā.

Antelopes, wild oxen, buffaloes, roe deer, and spotted deer; gazelles, boars, and herds of pigs.

1413.

1413.

‘‘Kadalimigā bahū citrā, biḷārā sasakaṇṭakā;

Nānāmigagaṇākiṇṇaṃ, maṇimhi passa nimmitaṃ.

Many colorful musk deer, cats, and porcupines; thronged with flocks of diverse beasts, behold it fashioned in the jewel.

1414.

1414.

‘‘Najjāyo supatitthāyo, soṇṇavālukasanthatā;

Acchā savanti ambūni, macchagumbanisevitā.

Rivers with good fords, strewn with golden sand; clear waters flow, frequented by schools of fish.

1415.

1415.

‘‘Kumbhīlā makarā cettha, susumārā ca kacchapā;

Pāṭhīnā pāvusā macchā, balajā muñjarohitā.

Crocodiles and makaras are here, dolphins and turtles too; pāṭhīna fish, pāvusa fish, balaja fish, and muñjarohita fish.

1416.

1416.

‘‘Nānādijagaṇākiṇṇā, nānādumagaṇāyutā;

Veḷuriyaka-rodāyo, maṇimhi passa nimmitaṃ.

Thronged with flocks of diverse birds, endowed with groves of diverse trees; with banks of lapis lazuli, behold them fashioned in the jewel.

1417.

1417.

‘‘Passettha pokkharaṇiyo, suvibhattā catuddisā;

Nānādijagaṇākiṇṇā, puthulomanisevitā.

Behold here the lotus ponds, well-divided in the four directions; thronged with flocks of diverse birds, frequented by large fish.

1418.

1418.

‘‘Samantodakasampannaṃ, mahiṃ sāgarakuṇḍalaṃ;

Upetaṃ vanarājehi, maṇimhi passa nimmitaṃ.

Endowed with water all around, the earth with the ocean as its girdle; endowed with rows of forests—behold it fashioned in the jewel.

1419.

1419.

‘‘Purato videhe passa, goyāniye ca pacchato;

Kuruyo jambudīpañca, maṇimhi passa nimmitaṃ.

Behold Videha in front, and Aparagoyāna behind; Kuru and Jambudīpa—behold them fashioned in the jewel.

1420.

1420.

‘‘Passa [Pg.284] candaṃ sūriyañca, obhāsante catuddisā;

Sineruṃ anupariyante, maṇimhi passa nimmitaṃ.

Behold the moon and sun, illuminating the four directions, circling around Sineru—behold them fashioned in the jewel.

1421.

1421.

‘‘Sineruṃ himavantañca, sāgarañca mahītalaṃ ;

Cattāro ca mahārāje, maṇimhi passa nimmitaṃ.

Sineru and the Himalayas, the ocean and the surface of the earth; and the four Great Kings—behold them fashioned in the jewel.

1422.

1422.

‘‘Ārāme vanagumbe ca, pāṭiye ca siluccaye;

Ramme kimpurisākiṇṇe, maṇimhi passa nimmitaṃ.

In parks and woodland thickets, on slopes and rocky heights, delightful places thronged with kimpurisas—behold them fashioned in the jewel.

1423.

1423.

‘‘Phārusakaṃ cittalataṃ, missakaṃ nandanaṃ vanaṃ;

Vejayantañca pāsādaṃ, maṇimhi passa nimmitaṃ.

The Phārusaka, Cittalata, Missaka, and Nandana forests; and the Vejayanta palace—behold them fashioned in the jewel.

1424.

1424.

‘‘Sudhammaṃ tāvatiṃsañca, pārichattañca pupphitaṃ;

Erāvaṇaṃ nāgarājaṃ, maṇimhi passa nimmitaṃ.

The Sudhammā hall and Tāvatiṃsa, and the Pārichatta tree in bloom; and Erāvaṇa, the king of elephants—behold them fashioned in the jewel.

1425.

1425.

‘‘Passettha devakaññāyo, nabhā vijjurivuggatā;

Nandane vicarantiyo, maṇimhi passa nimmitaṃ.

Behold here the celestial maidens, risen from the sky like lightning, wandering in Nandana—behold them fashioned in the jewel.

1426.

1426.

‘‘Passettha devakaññāyo, devaputtapalobhinī;

Devaputte ramamāne, maṇimhi passa nimmitaṃ.

Behold here the celestial maidens, enticing the sons of gods; and the sons of gods delighting—behold them fashioned in the jewel.

1427.

1427.

‘‘Parosahassapāsāde, veḷuriyaphalasanthate;

Pajjalante ca vaṇṇena, maṇimhi passa nimmitaṃ.

A palace with over a thousand pinnacles, strewn with beryl slabs, and blazing with color—behold it fashioned in the jewel.

1428.

1428.

‘‘Tāvatiṃse ca yāme ca, tusite cāpi nimmite;

Paranimmitavasavattino, maṇimhi passa nimmitaṃ.

The Tāvatiṃsa, Yāma, Tusita, and Nimmānarati realms, and the Paranimmitavasavattī gods—behold them fashioned in the jewel.

1429.

1429.

‘‘Passettha pokkharaṇiyo, vippasannodikā sucī;

Mandālakehi sañchannā, padumuppalakehi ca.

Behold here the lotus ponds, with very clear and pure water, covered with mandārava flowers, lotuses, and water lilies.

1430.

1430.

‘‘Dasettha rājiyo setā, dasanīlā manoramā;

Cha piṅgalā pannarasa, haliddā ca catuddasa.

Here are ten white lines, ten delightful blue ones; six tawny, fifteen, and fourteen yellow.

1431.

1431.

‘‘Vīsati tattha sovaṇṇā, vīsati rajatāmayā;

Indagopakavaṇṇābhā, tāva dissanti tiṃsati.

Twenty there are golden, twenty made of silver; thirty are seen there, shining with the color of Indagopaka insects.

1432.

1432.

‘‘Dasettha kāḷiyo chacca, mañjeṭṭhā pannavīsati;

Missā bandhukapupphehi, nīluppalavicittikā.

Here are ten black ones, and six, and twenty-five madder-red; mixed with bandhuka flowers, adorned with blue water lilies.

1433.

1433.

‘‘Evaṃ [Pg.285] sabbaṅgasampannaṃ, accimantaṃ pabhassaraṃ;

Odhisuṅkaṃ mahārāja, passa tvaṃ dvipaduttama’’.

Thus endowed with every feature, blazing and radiant, behold this prize, O great king, O supreme among bipeds.”

Maṇikaṇḍaṃ nāma.

The Chapter on the Jewel.

Akkhakaṇḍaṃ

The Chapter on Dice

1434.

1434.

‘‘Upāgataṃ rāja mupehi lakkhaṃ, netādisaṃ maṇiratanaṃ tavatthi;

Dhammena jissāma asāhasena, jito ca no khippamavākarohi.

“Come now, O king, accept the wager! You do not possess such a jewel-treasure. By righteousness we shall win, not by force; and if you are defeated, yield it to us quickly.

1435.

1435.

‘‘Pañcāla -paccuggata-sūrasena, macchā ca maddā saha kekakebhi;

Passantu note asaṭhena yuddhaṃ, na no sabhāyaṃ na karonti kiñci’’.

“Let the Pañcālas who have come forth, the Sūrasenas, the Macchas, and the Maddas together with the Kekakas witness our contest without deceit; they do nothing for us in this assembly.”

1436.

1436.

‘‘Te pāvisuṃ akkhamadena mattā, rājā kurūnaṃ puṇṇako cāpi yakkho;

Rājā kaliṃ viccinamaggahesi, kaṭaṃ aggahī puṇṇako nāma yakkho.

Intoxicated with the thrill of dice, they entered—the king of the Kurus and also the yakkha Puṇṇaka. The king chose and took the losing throw; the yakkha named Puṇṇaka took the winning one.

1437.

1437.

‘‘Te tattha jūte ubhaye samāgate, raññaṃ sakāse sakhīnañca majjhe;

Ajesi yakkho naravīraseṭṭhaṃ, tatthappanādo tumulo babhūva’’.

There at the dice game, both having come together in the presence of kings and among friends, the yakkha defeated the best of heroic men, and a great, tumultuous shout of applause arose there.

1438.

1438.

‘‘Jayo mahārāja parājayo ca, āyūhataṃ aññatarassa hoti;

Janinda jīnosi varaddhanena, jito ca me khippamavākarohi’’.

“Victory, O great king, and defeat—for those who compete, one or the other occurs. Lord of men, you have been defeated for the noble stake; yield to me quickly what has been won.”

1439.

1439.

‘‘Hatthī [Pg.286] gavassā maṇikuṇḍalā ca, yañcāpi mayhaṃ ratanaṃ pathabyā;

Gaṇhāhi kaccāna varaṃ dhanānaṃ, ādāya yenicchasi tena gaccha’’.

“Elephants, cattle and horses, jeweled earrings, and whatever other treasure of mine is on earth—take, Kaccāna, the choicest of wealth, and having taken it, go wherever you wish.”

1440.

1440.

‘‘Hatthī gavassā maṇikuṇḍalā ca, yañcāpi tuyhaṃ ratanaṃ pathabyā;

Tesaṃ varo vidhuro nāma kattā, so me jito taṃ me avākarohi’’.

“Elephants, cattle and horses, jeweled earrings, and whatever other treasure of yours is on earth—the best among them is the minister named Vidhura. He has been won by me; yield him to me.”

1441.

1441.

‘‘Attā ca me so saraṇaṃ gatī ca, dīpo ca leṇo ca parāyaṇo ca;

Asantuleyyo mama so dhanena, pāṇena me sādiso esa kattā’’.

“He is my very self, my refuge and my resort, my island, my shelter, and my final support. He is incomparable to me with any wealth; this minister is like my very life.”

1442.

1442.

‘‘Ciraṃ vivādo mama tuyhañcassa, kāmañca pucchāma tameva gantvā;

Esova no vivaratu etamatthaṃ, yaṃ vakkhatī hotu kathā ubhinnaṃ’’.

“Long would this dispute between you and me last. Let us go and ask him as we please; let him resolve this matter for us. Whatever he says shall be the word for both of us.”

1443.

1443.

‘‘Addhā hi saccaṃ bhaṇasi, na ca māṇava sāhasaṃ;

Tameva gantvā pucchāma, tena tussāmubho janā’’.

“Indeed, young man, you speak truthfully and without rashness. Let us go and ask him; then both of us will be satisfied.”

1444.

1444.

‘‘Saccaṃ nu devā vidahū kurūnaṃ, dhamme ṭhitaṃ vidhuraṃ nāmamaccaṃ;

Dāsosi rañño uda vāsi ñāti, vidhuroti saṅkhā katamāsi loke’’.

“Is it true, sir, that the Kurus know of the minister named Vidhura, who is established in righteousness? Are you the king’s slave or his kinsman? For what reason are you known in the world as ‘Vidhura’?”

1445.

1445.

‘‘Āmāyadāsāpi bhavanti heke, dhanena kītāpi bhavanti dāsā;

Sayampi heke upayanti dāsā, bhayā paṇunnāpi bhavanti dāsā.

“Some are slaves by birth, some are bought with wealth; some enter into servitude of their own accord, and some become slaves driven by fear.”

1446.

1446.

‘‘Ete [Pg.287] narānaṃ caturova dāsā, addhā hi yonito ahampi jāto;

Bhavo ca rañño abhavo ca rañño, dāsāhaṃ devassa parampi gantvā;

Dhammena maṃ māṇava tuyha dajjā’’.

“These four are indeed the slaves of men. Surely I too was born from a womb. In the king’s prosperity and in the king’s decline, I am a slave of my lord, having gone even beyond. Righteously, O young man, he should give me to you.”

1447.

1447.

‘‘Ayaṃ dutīyo vijayo mamajja, puṭṭho hi kattā vivarettha pañhaṃ;

Adhammarūpo vata rājaseṭṭho, subhāsitaṃ nānujānāsi mayhaṃ’’.

“This is my second victory today, for, being questioned, the minister has explained the matter. Truly, this foremost of kings is unrighteous; you do not approve of my well-spoken words.”

1448.

1448.

‘‘Evaṃ ce no so vivarettha pañhaṃ, dāsohamasmi na ca khosmi ñāti;

Gaṇhāhi kaccāna varaṃ dhanānaṃ, ādāya yenicchasi tena gaccha’’.

“If he should not explain the question thus: ‘I am a slave, and not a relative,’ then take, Kaccāna, the best of riches; take what you desire and go where you wish.”

Akkhakaṇḍaṃ nāma.

The Section on Dice.

Gharāvāsapañhā

The Question on Household Life

1449.

1449.

‘‘Vidhura vasamānāssa, gahaṭṭhassa sakaṃ gharaṃ;

Khemā vutti kathaṃ assa, kathannu assa saṅgaho.

“O Vidhura, for a householder living in his own home, how would his livelihood be secure? How indeed would he accumulate wealth?”

1450.

1450.

‘‘Abyābajjhaṃ kathaṃ assa, saccavādī ca māṇavo;

Asmā lokā paraṃ lokaṃ, kathaṃ pecca na socati’’.

“How would he be free from ill will and be a speaker of truth, O young man? How, having passed on from this world to the next, does one not grieve?”

1451.

1451.

Taṃ tattha gatimā dhitimā, matimā atthadassimā;

Saṅkhātā sabbadhammānaṃ, vidhuro etadabravi.

Then Vidhura—accomplished, resolute, intelligent, a seer of the goal, one who had comprehended all things—spoke thus:

1452.

1452.

‘‘Na sādhāraṇadārassa, na bhuñje sādumekako;

Na seve lokāyatikaṃ, netaṃ paññāya vaḍḍhanaṃ.

“He should not have a wife in common with others, nor should he enjoy delicacies alone. He should not pursue sophistry, for that is not conducive to the growth of wisdom.”

1453.

1453.

‘‘Sīlavā vattasampanno, appamatto vicakkhaṇo;

Nivātavutti atthaddho, surato sakhilo mudu.

“He should be virtuous, accomplished in his duties, heedful, and discerning; of humble conduct, not obstinate, agreeable, friendly, and gentle.”

1454.

1454.

‘‘Saṅgahetā [Pg.288] ca mittānaṃ, saṃvibhāgī vidhānavā;

Tappeyya annapānena, sadā samaṇabrāhmaṇe.

“He should be a unifier of friends, generous, and resourceful. He should always satisfy ascetics and brahmins with food and drink.”

1455.

1455.

‘‘Dhammakāmo sutādhāro, bhaveyya paripucchako;

Sakkaccaṃ payirupāseyya, sīlavante bahussute.

“He should be one who loves the Dhamma, a repository of learning, and inquisitive. He should respectfully attend upon the virtuous and the very learned.”

1456.

1456.

‘‘Gharamāvasamānassa, gahaṭṭhassa sakaṃ gharaṃ;

Khemā vutti siyā evaṃ, evaṃ nu assa saṅgaho.

“For a householder dwelling in his own home, thus would his livelihood be secure; thus indeed would he accumulate wealth.”

1457.

1457.

‘‘Abyābajjhaṃ siyā evaṃ, saccavādī ca māṇavo;

Asmā lokā paraṃ lokaṃ, evaṃ pecca na socati’’.

“Thus he would be without ill will and be a speaker of truth, O young man. Thus, having passed on from this world to the next, he does not grieve.”

Gharāvāsapañhā nāma.

The Question on Household Life.

Lakkhaṇakaṇḍaṃ

The Section on Characteristics

1458.

1458.

‘‘Ehi dāni gamissāma, dinno no issarena me;

Mamevatthaṃ paṭipajja, esa dhammo sanantano’’.

“Come now, we shall go. You have been given to me by the lord. Submit to my purpose; this is the eternal law.”

1459.

1459.

‘‘Jānāmi māṇava tayāhamasmi, dinnohamasmi tava issarena;

Tīhañca taṃ vāsayemu agāre, yenaddhunā anusāsemu putte’’.

“I know, young man, that I am yours; I have been given to you by your master. Let me stay at home for three days, that I may instruct my sons.”

1460.

1460.

‘‘Taṃ me tathā hotu vasemu tīhaṃ, kurutaṃ bhavajja gharesu kiccaṃ;

Anusāsataṃ puttadāre bhavajja, yathā tayī pecca sukhī bhaveyya’’.

“Let it be so for me; let us stay for three days. Do your duties in the house now. Instruct your wife and children now, so that when you have passed on, they may be happy.”

1461.

1461.

‘‘Sādhūti vatvāna pahūtakāmo, pakkāmi yakkho vidhurena saddhiṃ;

Taṃ kuñjarājaññahayānuciṇṇaṃ, pāvekkhi antepuramariyaseṭṭho’’.

Saying, “Good,” the generous Yakkha departed with Vidhura. The noble chief entered the inner palace, a place frequented by royal elephants, nobles, and horses.

1462.

1462.

‘‘Koñcaṃ mayūrañca piyañca ketaṃ, upāgami tattha surammarūpaṃ;

Pahūtabhakkhaṃ bahuannapānaṃ, masakkasāraṃ viya vāsavassa’’.

There he approached a divinely beautiful place, with herons, peacocks, and beloved banners, abundant with food, with much to eat and drink, like the Masakkasāra garden of Vāsava.

1463.

1463.

‘‘Tattha [Pg.289] naccanti gāyanti, avhāyanti varāvaraṃ;

Accharā viya devesu, nāriyo samalaṅkatā.

There, well-adorned women danced and sang, calling out to one another, like celestial nymphs among the gods.

1464.

1464.

‘‘Samaṅgikatvā pamadāhi yakkhaṃ, annena pānena ca dhammapālo;

Atthattha mevānuvicintayanto, pāvekkhi bhariyāya tadā sakāse.

Having provided the Yakkha with female attendants, and with food and drink, Dhammapāla, reflecting only on the matter at hand, then approached his wife.

1465.

1465.

‘‘Taṃ candanagandharasānulittaṃ, suvaṇṇajambonadanikkhasādisaṃ;

Bhariyaṃvacā ehi suṇohi bhoti, puttāni āmantaya tambanette.

He spoke to his wife, who was anointed with the fragrant essence of sandalwood and resembled an ornament of Jambu-river gold: ‘Come, listen, my lady. Summon the children, O you with copper-hued eyes.’”

1466.

1466.

‘‘Sutvāna vākyaṃ patino anujjā, suṇisaṃvaca tambanakhiṃ sunettaṃ;

Āmantaya vammadharāni cete, puttāni indīvarapupphasāme’’.

Having heard her husband’s words, Anujjā spoke to her daughter-in-law, who had copper-hued nails and beautiful eyes: ‘Summon these children, the armor-bearers, who are dark like blue lotus flowers.’”

1467.

1467.

‘‘Te āgate muddhani dhammapālo, cumbitvā putte avikampamāno;

Āmantayitvāna avoca vākyaṃ, dinnāhaṃ raññā idha māṇavassa.

When they had arrived, Dhammapāla, unshaken, kissed his sons on the head. Having addressed them, he spoke these words: ‘I have been given by the king to this young man here.’”

1468.

1468.

‘‘Tassajjahaṃ attasukhī vidheyyo, ādāya yenicchati tena gacchati;

Ahañca vo sāsitumāgatosmi, kathaṃ ahaṃ aparittāya gacche.

“Today I am at his disposal for his own happiness, and compliant; having taken me, he goes wherever he wishes. And I have come to instruct you all; how could I depart without giving you counsel?”

1469.

1469.

‘‘Sace [Pg.290] vo rājā kururaṭṭhavāsī, janasandho puccheyya pahūtakāmo;

Kimābhijānātha pure purāṇaṃ, kiṃ vo pitā anusāse puratthā.

“If King Janasandha, the ruler of the Kurus, being full of desires, should ask you: ‘What do you recall of former times in the city? What did your father advise you in the past?’”

1470.

1470.

‘‘Samāsanā hotha mayāva sabbe, konīdha rañño abbhatiko manusso;

Tamañjaliṃ kariya vadetha evaṃ, mā hevaṃ deva na hi esa dhammo;

Viyaggharājassa nihīnajacco, samāsano deva kathaṃ bhaveyya’’.

“All of you, be of one mind with me. Who here is a man superior to the king? Having paid homage, you should speak thus: ‘Let it not be so, Your Majesty, for this is not right. How could one of lowly birth, a subject of the tiger-king, be of equal standing with you, Your Majesty?’”

Lakkhaṇakaṇḍaṃ nāma.

The Section on Characteristics.

Rājavasati

On Dwelling with the King

1471.

1471.

‘‘So ca putte amacce ca, ñātayo suhadajjane;

Alīnamanasaṅkappo, vidhuro etadabravi.

Then Vidhura, with unshrinking resolve of mind, spoke this to his sons and ministers, to his kinsmen, friends, and associates:

1472.

1472.

‘‘Ethayyo rājavasatiṃ, nisīditvā suṇātha me;

Yathā rājakulaṃ patto, yasaṃ poso nigacchati.

“Come, sirs, sit down and listen to me regarding dwelling with the king: how a person who has entered a royal household attains fame.”

1473.

1473.

‘‘Na hi rājakulaṃ patto, aññāto labhate yasaṃ;

Nāsūro nāpi dummedho, nappamatto kudācanaṃ.

“For one who has entered a royal household does not gain fame by being unknown; nor does a coward, a fool, or a heedless person ever gain it.”

1474.

1474.

‘‘Yadāssa sīlaṃ paññañca, soceyyaṃ cādhigacchati;

Atha vissasate tyamhi, guyhañcassa na rakkhati.

“When the king finds in him virtue, wisdom, and purity, then he trusts him and does not keep his own secrets from him.”

1475.

1475.

‘‘Tulā yathā paggahitā, samadaṇḍā sudhāritā;

Ajjhiṭṭho na vikampeyya, sa rājavasatiṃ vase.

“Like a scale held up, with beam balanced and well-supported, he should not waver when appointed to a task; such a one may dwell with the king.”

1476.

1476.

‘‘Tulā yathā paggahitā, samadaṇḍā sudhāritā;

Sabbāni abhisambhonto, sa rājavasatiṃ vase.

“Like a scale held up, with beam balanced and well-supported, accomplishing all things; such a one may dwell with the king.”

1477.

1477.

‘‘Divā vā yadi vā rattiṃ, rājakiccesu paṇḍito;

Ajjhiṭṭho na vikampeyya, sa rājavasatiṃ vase.

“Whether by day or by night, a wise man skilled in the king's affairs should not waver when appointed to a task; such a one may dwell with the king.”

1478.

1478.

‘‘Divā [Pg.291] vā yadi vā rattiṃ, rājakiccesu paṇḍito;

Sabbāni abhisambhonto, sa rājavasatiṃ vase.

“Whether by day or by night, a wise man skilled in the king's affairs, accomplishing all things; such a one may dwell with the king.”

1479.

1479.

‘‘Yo cassa sukato maggo, rañño suppaṭiyādito;

Na tena vutto gaccheyya, sa rājavasatiṃ vase.

If there is a well-made path, well-prepared for him by the king, he should not go by it unless told; such a one may dwell in the royal residence.

1480.

1480.

‘‘Na rañño sadisaṃ bhuñje, kāmabhoge kudācanaṃ;

Sabbattha pacchato gacche, sa rājavasatiṃ vase.

He should never enjoy sensual pleasures equal to the king; in all things, he should walk behind; such a one may dwell in the royal residence.

1481.

1481.

‘‘Na rañño sadisaṃ vatthaṃ, na mālaṃ na vilepanaṃ;

Ākappaṃ sarakuttiṃ vā, na rañño sadisamācare;

Aññaṃ kareyya ākappaṃ, sa rājavasatiṃ vase.

He should not wear clothing like the king’s, nor garlands, nor unguents. He should not adopt a bearing or manner similar to the king's; he should adopt a different bearing. Such a one may dwell in the royal residence.

1482.

1482.

‘‘Kīḷe rājā amaccehi, bhariyāhi parivārito;

Nāmacco rājabhariyāsu, bhāvaṃ kubbetha paṇḍito.

When the king sports with his ministers, surrounded by his wives, a wise minister should not cultivate affection for the king’s wives.

1483.

1483.

‘‘Anuddhato acapalo, nipako saṃvutindriyo;

Manopaṇidhisampanno, sa rājavasatiṃ vase.

Not arrogant, not fickle, prudent, with senses restrained, endowed with mental resolve; such a one may dwell in the royal residence.

1484.

1484.

‘‘Nāssa bhariyāhi kīḷeyya, na manteyya rahogato;

Nāssa kosā dhanaṃ gaṇhe, sa rājavasatiṃ vase.

He should not sport with the king’s wives, nor confer with them in private. He should not take wealth from the treasury; such a one may dwell in the royal residence.

1485.

1485.

‘‘Na niddaṃ bahu maññeyya, na madāya suraṃ pive;

Nāssa dāye mige haññe, sa rājavasatiṃ vase.

He should not value sleep too much, nor drink liquor for intoxication. He should not kill animals in the royal park; such a one may dwell in the royal residence.

1486.

1486.

‘‘Nāssa pīṭhaṃ na pallaṅkaṃ, na kocchaṃ na nāvaṃ rathaṃ;

Sammatomhīti ārūhe, sa rājavasatiṃ vase.

He should not mount the king's seat, couch, chair, boat, or chariot, thinking, 'I am honored'; such a one may dwell in the royal residence.

1487.

1487.

‘‘Nātidūre bhaje rañño, nāccāsanne vicakkhaṇo;

Sammukhañcassa tiṭṭheyya, sandissanto sabhattuno.

A discerning person should attend upon the king from neither too far nor too near; he should stand before him, in sight of his master.

1488.

1488.

‘‘Na ve rājā sakhā hoti, na rājā hoti methuno;

Khippaṃ kujjhanti rājāno, sūkena’kkhīva ghaṭṭitaṃ.

A king is indeed not a friend, a king is not a companion; kings are quick to anger, like an eye struck by a sharp awn.

1489.

1489.

‘‘Na pūjito maññamāno, medhāvī paṇḍito naro;

Pharusaṃ patimanteyya, rājānaṃ parisaṃgataṃ.

A wise and learned man, though honored, should not be conceited; he should not speak harshly in reply to the king when in an assembly.

1490.

1490.

‘‘Laddhadvāro [Pg.292] labhe dvāraṃ, neva rājūsu vissase;

Aggīva saṃyato tiṭṭhe, sa rājavasatiṃ vase.

Having gained an entrance, he may find a further entrance; yet he should never trust in kings. He should remain restrained, like a fire; such a one may dwell in the royal residence.

1491.

1491.

‘‘Puttaṃ vā bhātaraṃ vā saṃ, sampaggaṇhāti khattiyo;

Gāmehi nigamehi vā, raṭṭhehi janapadehi vā;

Tuṇhībhūto upekkheyya, na bhaṇe chekapāpakaṃ.

When a khattiya favors his own son or brother with villages or towns, or with realms or provinces, one should remain silent and indifferent, speaking nothing cunning and wicked.

1492.

1492.

‘‘Hatthārohe anīkaṭṭhe, rathike pattikārake;

Tesaṃ kammāvadānena, rājā vaḍḍheti vetanaṃ;

Na tesaṃ antarā gacche, sa rājavasatiṃ vase.

Elephant-riders, soldiers, charioteers, and foot-soldiers—by their deeds and heroic acts, the king increases their wages. He should not come between them; such a one may dwell in the royal residence.

1493.

1493.

‘‘Cāpovūnudaro dhīro, vaṃsovāpi pakampaye;

Paṭilomaṃ na vatteyya, sa rājavasatiṃ vase.

A wise person should be like an unstrung bow, or like a bamboo that is shaken; he should not go against the grain. Such a one may dwell in the royal residence.

1494.

1494.

‘‘Cāpovūnudaro assa, macchovassa ajivhavā ;

Appāsī nipako sūro, sa rājavasatiṃ vase.

Let him be like an unstrung bow, and like a tongueless fish; eating little, prudent, and brave, such a one may dwell in the royal residence.

1495.

1495.

‘‘Na bāḷhaṃ itthiṃ gaccheyya, sampassaṃ tejasaṅkhayaṃ;

Kāsaṃ sāsaṃ daraṃ balyaṃ, khīṇamedho nigacchati.

He should not go to women excessively, seeing the decline of his vigor; he succumbs to coughing, asthma, fear, and weakness, his intelligence diminished.

1496.

1496.

‘‘Nātivelaṃ pabhāseyya, na tuṇhī sabbadā siyā;

Avikiṇṇaṃ mitaṃ vācaṃ, patte kāle udīraye.

Let him not speak excessively, nor always remain silent; at the proper time, let him utter speech that is concise and measured.

1497.

1497.

‘‘Akkodhano asaṅghaṭṭo, sacco saṇho apesuṇo;

Samphaṃ giraṃ na bhāseyya, sa rājavasatiṃ vase.

Not angry, not contentious, truthful, gentle, and not slanderous; let him not speak frivolous words; such a one may dwell in the royal residence.

1498.

1498.

‘‘Mātāpettibharo assa, kule jeṭṭhāpacāyiko;

Saṇho sakhilasambhāso, sa rājavasatiṃ vase.

Let him be a supporter of his parents and respectful of the elders in his family. Gentle, with friendly conversation; such a one may dwell in the royal residence.

1499.

1499.

‘‘Vinīto sippavā danto, katatto niyato mudu;

Appamatto suci dakkho, sa rājavasatiṃ vase.

Disciplined, skilled, self-controlled, well-trained, restrained, gentle, heedful, pure, and capable; such a one may dwell in the royal residence.

1500.

1500.

‘‘Nivātavutti vuddhesu, sappatisso sagāravo;

Surato sukhasaṃvāso, sa rājavasatiṃ vase.

Humble in conduct towards elders, respectful and reverent, well-disposed and easy to associate with; such a one may dwell in the royal residence.

1501.

1501.

‘‘Ārakā [Pg.293] parivajjeyya, sahituṃ pahitaṃ janaṃ;

Bhattāraññevudikkheyya, na ca aññassa rājino.

Let him avoid from afar people sent to cause conflict. Let him look up to his own master and not to another king.

1502.

1502.

‘‘Samaṇe brāhmaṇe cāpi, sīlavante bahussute;

Sakkaccaṃ payirupāseyya, sa rājavasatiṃ vase.

Ascetics and brahmins who are virtuous and very learned, let him respectfully attend upon them; such a one may dwell in the royal residence.

1503.

1503.

‘‘Samaṇe brāhmaṇe cāpi, sīlavante bahussute;

Sakkaccaṃ anuvāseyya, sa rājavasatiṃ vase.

Ascetics and brahmins who are virtuous and very learned, let him respectfully serve them; such a one may dwell in the royal residence.

1504.

1504.

‘‘Samaṇe brāhmaṇe cāpi, sīlavante bahussute;

Tappeyya annapānena, sa rājavasatiṃ vase.

Ascetics and brahmins who are virtuous and very learned, let him satisfy them with food and drink; such a one may dwell in the royal residence.

1505.

1505.

‘‘Samaṇe brāhmaṇe cāpi, sīlavante bahussute;

Āsajja paññe sevetha, ākaṅkhaṃ vuddhimattano.

Having approached ascetics and brahmins who are virtuous and very learned, let the wise one associate with them, aspiring to one's own growth.

1506.

1506.

‘‘Dinnapubbaṃ na hāpeyya, dānaṃ samaṇabrāhmaṇe;

Na ca kiñci nivāreyya, dānakāle vaṇibbake.

He should not reduce a gift previously given to ascetics and brahmins, nor should he turn away any beggars at the time of giving.

1507.

1507.

‘‘Paññavā buddhisampanno, vidhānavidhikovido;

Kālaññū samayaññū ca, sa rājavasatiṃ vase.

Wise, endowed with intelligence, skilled in the method of arrangements, a knower of the right time and occasion; such a one may dwell in the royal residence.

1508.

1508.

‘‘Uṭṭhātā kammadheyyesu, appamatto vicakkhaṇo;

Susaṃvihītakammanto, sa rājavasatiṃ vase.

Industrious in his duties, heedful and discerning, with well-organized work; such a one may dwell in the royal residence.

1509.

1509.

‘‘Khalaṃ sālaṃ pasuṃ khettaṃ, gantā cassa abhikkhaṇaṃ;

Mitaṃ dhaññaṃ nidhāpeyya, mitaṃva pācaye ghare.

He should frequently visit the threshing floor, the hall, the livestock, and the fields. He should store grain in measured amounts and have measured amounts cooked at home.

1510.

1510.

‘‘Puttaṃ vā bhātaraṃ vā saṃ, sīlesu asamāhitaṃ;

Anaṅgavā hi te bālā, yathā petā tatheva te;

Coḷañca nesaṃ piṇḍañca, āsīnānaṃ padāpaye.

As for one's own son or brother who is not established in virtue—those fools are indeed like the limbless, they are just like the departed. One should provide them with cloth and food when they are seated.

1511.

1511.

‘‘Dāse kammakare pesse, sīlesu susamāhite;

Dakkhe uṭṭhānasampanne, ādhipaccamhi ṭhāpaye.

Slaves, workers, and messengers who are well-established in virtue, skillful, and endowed with energy, let him establish in authority.

1512.

1512.

‘‘Sīlavā ca alolo ca, anurakkho ca rājino;

Āvī raho hito tassa, sa rājavasatiṃ vase.

Virtuous and ungreedy, a guardian of the king, beneficial to him in public and in private; such a one may dwell in the royal residence.

1513.

1513.

‘‘Chandaññū [Pg.294] rājino cassa, cittaṭṭho assa rājino;

Asaṅkusakavutti’ssa, sa rājavasatiṃ vase.

He should know the king's will, his mind should be on the king; his conduct should be without crookedness. Such a one may dwell in the royal residence.

1514.

1514.

‘‘Ucchādaye ca nhāpaye, dhove pāde adhosiraṃ;

Āhatopi na kuppeyya, sa rājavasatiṃ vase.

He should anoint and bathe the king, and wash his feet with head bowed; even when struck, he should not be angry. Such a one may dwell in the royal residence.

1515.

1515.

‘‘Kumbhampañjaliṃ kariyā, cāṭañcāpi padakkhiṇaṃ;

Kimeva sabbakāmānaṃ, dātāraṃ dhīramuttamaṃ.

Let one make the añjali gesture like a pot, and respectfully circumambulate with pleasing speech, for the giver of all desires, the wise and supreme one.

1516.

1516.

‘‘Yo deti sayanaṃ vatthaṃ, yānaṃ āvasathaṃ gharaṃ;

Pajjunnoriva bhūtāni, bhogehi abhivassati.

He who gives a couch, cloth, a vehicle, a resting place, a house; like a rain cloud, he rains down upon beings with riches.

1517.

1517.

‘‘Esayyo rājavasati, vattamāno yathā naro;

Ārādhayati rājānaṃ, pūjaṃ labhati bhattusu’’.

Thus a man, behaving in the royal residence, pleases the king and receives honor from his master.

Rājavasati nāma.

The Royal Residence.

Antarapeyyālaṃ

The Intermediate Summary

1518.

1518.

‘‘Evaṃ samanusāsitvā, ñātisaṅghaṃ vicakkhaṇo;

Parikiṇṇo suhadehi, rājānamupasaṅkami.

Having thus instructed the assembly of relatives, the discerning one, surrounded by his well-wishers, approached the king.

1519.

1519.

‘‘Vanditvā sirasā pāde, katvā ca naṃ padakkhiṇaṃ;

Vidhuro avaca rājānaṃ, paggahetvāna añjaliṃ.

Having bowed his head at his feet and circumambulated him, Vidhura, raising his joined hands, spoke to the king.

1520.

1520.

‘‘Ayaṃ maṃ māṇavo neti, kattukāmo yathāmati;

Ñātīnatthaṃ pavakkhāmi, taṃ suṇohi arindama.

This young man leads me, intending to act as he pleases. I will declare the welfare of my relatives; listen to that, O subduer of foes.

1521.

1521.

‘‘Putte ca me udikkhesi, yañca maññaṃ ghare dhanaṃ;

Yathā pecca na hāyetha, ñātisaṅgho mayī gate.

I consider my sons and the other wealth in my home, so that my assembly of relatives may not decline when I have gone.

1522.

1522.

‘‘Yatheva khalatī bhūmyā, bhūmyāyeva patiṭṭhati;

Evetaṃ khalitaṃ mayhaṃ, etaṃ passāmi accayaṃ’’.

Just as one stumbles on the ground and stands firm again upon the ground, so too this stumble of mine, I see this as a transgression.

1523.

1523.

‘‘Sakkā na gantuṃ iti mayha hoti, chetvā vadhitvā idha kātiyānaṃ;

Idheva hohī iti mayha ruccati, mā tvaṃ agā uttamabhūripañña’’.

It is possible not to go, so I think, having cut down and slain the Kātyāyana here. 'Stay right here,' is what pleases me; do not go, O one of supreme abundant wisdom.

1524.

1524.

‘‘Mā [Pg.295] hevadhammesu manaṃ paṇīdahi, atthe ca dhamme ca yutto bhavassu;

Dhiratthu kammaṃ akusalaṃ anariyaṃ, yaṃ katvā pacchā nirayaṃ vajeyya.

Do not set your mind on base things, but be devoted to the goal and the Dhamma. Shame on unwholesome, ignoble deeds, which, when done, one goes afterward to hell.

1525.

1525.

‘‘Nevesa dhammo na puneta kiccaṃ, ayiro hi dāsassa janinda issaro;

Ghātetuṃ jhāpetuṃ athopi hantuṃ, na ca mayha kodhatthi vajāmi cāhaṃ’’.

This is neither the Dhamma nor a proper task. For a master, O king, is indeed lord over a slave, with power to kill, to burn, or even to strike. I have no anger, and I will go.

1526.

1526.

‘‘Jeṭṭhaputtaṃ upaguyha, vineyya hadaye daraṃ;

Assupuṇṇehi nettehi, pāvisī so mahāgharaṃ’’.

Having embraced his eldest son, dispelling sorrow from his heart, with eyes full of tears, he entered the great house.

1527.

1527.

‘‘Sālāva sammapatitā, mālutena pamadditā;

Senti puttā ca dārā ca, vidhurassa nivesane.

Like sāla trees well-fallen, crushed by the wind, so lie sons and wives in Vidhura's dwelling.

1528.

1528.

‘‘Itthisahassaṃ bhariyānaṃ, dāsisattasatāni ca;

Bāhā paggayha pakkanduṃ, vidhurassa nivesane.

A thousand wives and seven hundred slave women, raising their arms, wailed in Vidhura's dwelling.

1529.

1529.

‘‘Orodhā ca kumārā ca, vesiyānā ca brāhmaṇā;

Bāhā paggayha pakkanduṃ, vidhurassa nivesane.

Women of the inner chambers and princes, commoners and brahmins, raising their arms, wailed in Vidhura's dwelling.

1530.

1530.

‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Bāhā paggayha pakkanduṃ, vidhurassa nivesane.

Elephant riders, troop commanders, charioteers, and infantrymen, raising their arms, wailed in Vidhura's dwelling.

1531.

1531.

‘‘Samāgatā jānapadā, negamā ca samāgatā;

Bāhā paggayha pakkanduṃ, vidhurassa nivesane.

The country people gathered, and the townspeople gathered, raising their arms, they wailed in Vidhura's dwelling.

1532.

1532.

‘‘Itthisahassaṃ bhariyānaṃ, dāsisattasatāni ca;

Bāhā paggayha pakkanduṃ, kasmā no vijahissasi.

A thousand wives and seven hundred slave women, raising their arms, wailed, 'Why will you abandon us?'

1533.

1533.

‘‘Orodhā ca kumārā ca, dāsisattasatāni ca;

Bāhā paggayha pakkanduṃ, kasmā no vijahissasi.

Women of the inner chambers and princes, and seven hundred slave women, raising their arms, wailed, 'Why will you abandon us?'

1534.

1534.

‘‘Hatthārohā anīkaṭṭhā, dāsisattasatāni ca;

Bāhā paggayha pakkanduṃ, kasmā no vijahissasi.

Elephant riders and troop commanders, and seven hundred slave women, raising their arms, wailed, 'Why will you abandon us?'

1535.

1535.

‘‘Samāgatā [Pg.296] jānapadā, dāsisattasatāni ca;

Bāhā paggayha pakkanduṃ, kasmā no vijahissasi’’.

The country people gathered, and seven hundred slave women, raising their arms, wailed, 'Why will you abandon us?'

1536.

1536.

‘‘Katvā gharesu kiccāni, anusāsitvā sakaṃ janaṃ;

Mittāmacce ca bhacce ca, puttadāre ca bandhave.

Having done the duties in the house, having instructed his own people, friends and ministers and servants, children, wives, and relatives.

1537.

1537.

‘‘Kammantaṃ saṃvidhetvāna, ācikkhitvā ghare dhanaṃ;

Nidhiñca iṇadānañca, puṇṇakaṃ etadabravi.

Having arranged the affairs, and having declared the wealth in the house, the treasure, and the loans, he said this to Puṇṇaka.

1538.

1538.

‘‘Avasī tuvaṃ mayha tīhaṃ agāre, katāni kiccāni gharesu mayhaṃ;

Anusāsitā puttadārā mayā ca, karoma kaccāna yathāmatiṃ te’’.

You have stayed in my house for three days; my duties in the house have been performed; and my children and wives have been instructed by me. Now, Kaccāna, let us act according to your wish.

1539.

1539.

‘‘Sace hi katte anusāsitā te, puttā ca dārā anujīvino ca;

Handehi dānī taramānarūpo, dīgho hi addhāpi ayaṃ puratthā.

If indeed, O Katta, your sons and wives and dependents have been instructed by you, then come now quickly, for long indeed is this journey ahead.

1540.

1540.

‘‘Achambhitova gaṇhāhi, ājāneyyassa vāladhiṃ;

Idaṃ pacchimakaṃ tuyhaṃ, jīvalokassa dassanaṃ’’.

Without trembling, take hold of the noble steed's tail. This is your last sight of the living world.

1541.

1541.

‘‘Sohaṃ kissa nu bhāyissaṃ, yassa me natthi dukkaṭaṃ;

Kāyena vācā manasā, yena gaccheyya duggatiṃ’’.

Why should I fear, since I have done no evil by body, speech, or mind, by which one might go to a bad destination?

1542.

1542.

‘‘So assarājā vidhuraṃ vahanto, pakkāmi vehāyasamantalikkhe;

Sākhāsu selesu asajjamāno, kālāgiriṃ khippamupāgamāsi’’.

That king of horses, carrying Vidhura, departed through the sky; unimpeded by branches or rocks, it quickly reached Mount Kāla.

1543.

1543.

‘‘Itthisahassaṃ bhariyānaṃ, dāsisattasatāni ca;

Bāhā paggayha pakkanduṃ, yakkho brāhmaṇavaṇṇena;

Vidhuraṃ ādāya gacchati.

A thousand wives and seven hundred slave women, raising their arms, wailed: 'The yakkha in the guise of a brahmin takes Vidhura away!'

1544.

1544.

‘‘Samāgatā [Pg.297] jānapadā, negamā ca samāgatā;

Bāhā paggayha pakkanduṃ, yakkho brāhmaṇavaṇṇena;

Vidhuraṃ ādāya gacchati.

The country people gathered, and the townspeople gathered, raising their arms, they wailed: 'The yakkha in the guise of a brahmin takes Vidhura away!'

1545.

1545.

‘‘Itthisahassaṃ bhariyānaṃ, dāsisattasatāni ca;

Bāhā paggayha pakkanduṃ, paṇḍito so kuhiṃ gato.

A thousand wives and seven hundred slave women, raising their arms, wailed: 'Where has that wise one gone?'

1546.

1546.

‘‘Samāgatā jānapadā, negamā ca samāgatā;

Bāhā paggayha pakkanduṃ, paṇḍito so kuhiṃ gato’’.

The country people gathered, and the townspeople gathered, raising their arms, wailed: 'Where has that wise one gone?'

1547.

1547.

‘‘Sace so sattarattena, nāgacchissati paṇḍito;

Sabbe aggiṃ pavekkhāma, natthattho jīvitena no’’.

If that wise one does not come within seven nights, we shall all enter the fire, for there is no purpose for us in life.

1548.

1548.

‘‘Paṇḍito ca viyatto ca, vibhāvī ca vicakkhaṇo;

Khippaṃ mociya attānaṃ, mā bhāyitthāgamissati’’.

Wise and accomplished, discerning and sagacious, he will quickly free himself and come. Do not fear.

Antarapeyyālaṃ nāma.

This is called the Intermediate Summary.

Sādhunaradhammakaṇḍaṃ

The Chapter on the Dhamma of the Good Man.

1549.

1549.

‘‘So tattha gantvāna vicintayanto, uccāvacā cetanakā bhavanti;

Nayimassa jīvena mamatthi kiñci, hantvānimaṃ hadayamānayissaṃ’’.

Having gone there and pondering, various thoughts arose in him: ‘His life is of no concern to me; I will kill him and bring his heart.’

1550.

1550.

‘‘So tattha gantvā pabbatantarasmiṃ, anto pavisitvāna paduṭṭhacitto;

Asaṃvutasmiṃ jagatippadese, adhosiraṃ dhārayi kātiyāno.

Having gone there and entered within the mountain with a corrupted mind, in an unprotected place on the earth, Kātiyāna held him head-downwards.

1551.

1551.

‘‘So lambamāno narake papāte, mahabbhaye lomahaṃse vidugge;

Asantasanto kurūnaṃ kattuseṭṭho, iccabravi puṇṇakaṃ nāma yakkhaṃ.

As he hung in the hellish abyss, a place of great terror, hair-raising and difficult to pass, the chief minister of the Kurus, without trembling, spoke thus to the yakkha named Puṇṇaka.

1552.

1552.

‘‘Ariyāvakāsosi [Pg.298] anariyarūpo, asaññato saññatasannikāso;

You have the guise of a noble one, yet are ignoble in nature; you are unrestrained, though you appear restrained.

Accāhitaṃ kammaṃ karosi ludraṃ, bhāve ca te kusalaṃ natthi kiñci.

You perform excessive and cruel deeds, and no wholesome quality exists in your being.

1553.

1553.

‘‘Yaṃ maṃ papātasmiṃ papātumicchasi, ko nu tavattho maraṇena mayhaṃ;

Amānusasseva tavajja vaṇṇo, ācikkha me tvaṃ katamāsi devatā’’.

You who wish to cast me into the precipice, what is your purpose in my death? Your appearance today is not human; tell me, what kind of deity are you?

1554.

1554.

‘‘Yadi te suto puṇṇako nāma yakkho, rañño kuverassa hi so sajibbo ;

Bhūmindharo varuṇo nāma nāgo, brahā sucī vaṇṇabalūpapanno.

If you have heard of the yakkha named Puṇṇaka, he is indeed a confidant of King Kuvera. Bhūmindhara is the Nāga named Varuṇa, great, pure, endowed with beauty and strength.

1555.

1555.

‘‘Tassānujaṃ dhītaraṃ kāmayāmi, irandhatī nāma sā nāgakaññā;

Tassā sumajjhāya piyāya hetu, patārayiṃ tuyha vadhāya dhīra’’.

I desire his younger daughter, the Nāga maiden named Irandhatī. For the sake of that slender-waisted beloved, O wise one, I have brought you here for your destruction.

1556.

1556.

‘‘Mā heva tvaṃ yakkha ahosi mūḷho, naṭṭhā bahū duggahītena loke ;

Kiṃ te sumajjhāya piyāya kiccaṃ, maraṇena me iṅgha suṇomi sabbaṃ’’.

O Yakkha, do not be so foolish. Many are lost in the world through wrong grasping. What has that slender-waisted beloved to do with my death? Come, let me hear everything.

1557.

1557.

‘‘Mahānubhāvassa mahoragassa, dhītukāmo ñātibhato hamasmi;

Taṃ yācamānaṃ sasuro avoca, yathā mamaññiṃsu sukāmanītaṃ.

I am a kinsman, desiring the daughter of the mighty, great serpent. When I requested her, my father-in-law spoke to me as if they considered me easily led by desire.

1558.

1558.

‘‘Dajjemu [Pg.299] kho te sutanuṃ sunettaṃ, sucimhitaṃ candanalittagattaṃ;

Sace tuvaṃ hadayaṃ paṇḍitassa, dhammena laddhā idha māharesi;

Etena vittena kumāri labbhā, naññaṃ dhanaṃ uttari patthayāma.

‘We would give you the slender, fair-eyed maiden, with pure smiles and limbs anointed with sandalwood, if you, having rightfully obtained the heart of the wise one, bring it here. With this wealth the maiden may be obtained; we desire no other greater treasure.’

1559.

1559.

‘‘Evaṃ na mūḷhosmi suṇohi katte, na cāpi me duggahitatthi kiñci;

Hadayena te dhammaladdhena nāgā, irandhatiṃ nāgakaññaṃ dadanti.

Thus, I am not deluded—listen, O Kuru; nor have I any wrong grasping. With your heart, rightfully obtained, the Nāgas will give me Irandhatī, the Nāga maiden.

1560.

1560.

‘‘Tasmā ahaṃ tuyhaṃ vadhāya yutto, evaṃ mamattho maraṇena tuyhaṃ;

Idheva taṃ narake pātayitvā, hantvāna taṃ hadayamānayissaṃ’’.

Therefore, I am intent on your destruction—thus my purpose is served by your death. Right here, having cast you into a chasm and slain you, I will take your heart.

1561.

1561.

‘‘Khippaṃ mamaṃ uddhara kātiyāna, hadayena me yadi te atthi kiccaṃ;

Ye kecime sādhunarassa dhammā, sabbeva te pātukaromi ajja’’.

Quickly lift me up, Kātiyāna, if you have need of my heart. Whatever qualities a good man has, I will reveal them all to you today.

1562.

1562.

‘‘So puṇṇako kurūnaṃ kattuseṭṭhaṃ, nagamuddhani khippaṃ patiṭṭhapetvā;

Assatthamāsīnaṃ samekkhiyāna, paripucchi kattāramanomapaññaṃ.

Then Puṇṇaka, having swiftly placed the foremost of the Kurus on the mountain peak, and observing him seated at the Assattha tree, questioned the Kuru of discerning wisdom.

1563.

1563.

‘‘Samuddhato mesi tuvaṃ papātā, hadayena te ajja mamatthi kiccaṃ;

Ye kecime sādhunarassa dhammā, sabbeva me pātukarohi ajja’’.

You have been lifted by me from the precipice; today I have need of your heart. Whatever qualities a good man has, reveal them all to me today.

1564.

1564.

‘‘Samuddhato tyasmi ahaṃ papātā, hadayena me yadi te atthi kiccaṃ;

Ye kecime sādhunarassa dhammā, sabbeva te pātukaromi ajja’’.

I have been lifted by you from the precipice. If you have need of my heart, whatever qualities a good man has, I will reveal them all to you today.

1565.

1565.

‘‘Yātānuyāyī [Pg.300] ca bhavāhi māṇava, allañca pāṇiṃ parivajjayassu;

Mā cassu mittesu kadāci dubbhī, mā ca vasaṃ asatīnaṃ nigacche’’.

Be one who follows good custom, young man, and avoid harming a benefactor. Never be treacherous to friends, nor fall under the sway of unvirtuous women.

1566.

1566.

‘‘Kathaṃ nu yātaṃ anuyāyī hoti, allañca pāṇiṃ dahate kathaṃ so;

Asatī ca kā ko pana mittadubbho, akkhāhi me pucchito etamatthaṃ’’.

How does one follow good custom? How does one ‘burn the wet hand’? Who is an unvirtuous woman, and who is a treacherous friend? As I ask, explain this matter to me.

1567.

1567.

‘‘Asanthutaṃ nopi ca diṭṭhapubbaṃ, yo āsanenāpi nimantayeyya;

Tasseva atthaṃ puriso kareyya, yātānuyāyīti tamāhu paṇḍitā.

One who would invite with a seat even someone unacquainted and never seen before—a person should act for their benefit; the wise call such a one a ‘follower of good custom.’

1568.

1568.

‘‘Yassekarattampi ghare vaseyya, yatthannapānaṃ puriso labheyya;

Na tassa pāpaṃ manasāpi cintaye, adubbhī pāṇiṃ dahate mittadubbho.

In whose house one might stay for even a single night, where one might receive food and drink, one should not think ill of them even in one’s mind. To harm a friend is to ‘burn the wet hand’.

1569.

1569.

‘‘Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā;

Na tassa sākhaṃ bhañjeyya, mittadubbho hi pāpako.

Of the tree in whose shade one might sit or lie, one should not break a branch; for a betrayer of friends is evil.

1570.

1570.

‘‘Puṇṇampi cemaṃ pathaviṃ dhanena, dajjitthiyā puriso sammatāya;

Laddhā khaṇaṃ atimaññeyya tampi, tāsaṃ vasaṃ asatīnaṃ na gacche.

Even if a man were to give this entire earth filled with wealth to a woman he esteems, having found an opportunity, she might still despise him. Do not come under the sway of such unvirtuous women.

1571.

1571.

‘‘Evaṃ kho yātaṃ anuyāyī hoti, allañca pāṇiṃ dahate punevaṃ;

Asatī ca sā so pana mittadubbho, so dhammiko hoti jahassu adhammaṃ’’.

Thus one follows good custom; thus one who burns the wet hand is a betrayer of friends; and such is an unvirtuous woman. Be righteous; abandon unrighteousness.

Sādhunaradhammakaṇḍaṃ nāma.

The Chapter on the Qualities of a Good Person.

Kālāgirikaṇḍaṃ

The Kālāgiri Chapter

1572.

1572.

‘‘Avasiṃ [Pg.301] ahaṃ tuyhaṃ tīhaṃ agāre, annena pānena upaṭṭhitosmi;

Mitto mamāsī visajjāmahaṃ taṃ, kāmaṃ gharaṃ uttamapañña gaccha.

I stayed three nights in your dwelling; I was attended with food and drink. You were my friend—I now release you. O one of supreme wisdom, go home as you wish.

1573.

1573.

‘‘Api hāyatu nāgakulā attho, alampi me nāgakaññāya hotu;

So tvaṃ sakeneva subhāsitena, muttosi me ajja vadhāya pañña’’.

Let the welfare of the Nāga clan decline; enough for me with the Nāga maiden. By your own well-spoken words, O wise one, you are freed by me today from death.

1574.

1574.

‘‘Handa tuvaṃ yakkha mamampi nehi, sasuraṃ te atthaṃ mayi carassu;

Mayañca nāgādhipatiṃ vimānaṃ, dakkhemu nāgassa adiṭṭhapubbaṃ’’.

Come now, O yakkha, take me also; accomplish your purpose with your father-in-law through me. And let us see the palace of the Nāga king, never before seen.

1575.

1575.

‘‘Yaṃ ve narassa ahitāya assa, na taṃ pañño arahati dassanāya;

Atha kena vaṇṇena amittagāmaṃ, tuvamicchasi uttamapañña gantuṃ’’.

Whatever would be for a person’s harm, a wise one ought not to see. For what reason, then, O one of supreme wisdom, do you wish to go to a hostile place?

1576.

1576.

‘‘Addhā pajānāmi ahampi etaṃ, na taṃ pañño arahati dassanāya;

Pāpañca me natthi kataṃ kuhiñci, tasmā na saṅke maraṇāgamāya’’.

Surely, I also understand this: a wise one ought not to see such a thing. But I have done no evil anywhere, therefore I do not fear the coming of death.

1577.

1577.

‘‘Handa ca ṭhānaṃ atulānubhāvaṃ, mayā saha dakkhasi ehi katte;

Yatthacchati naccagītehi nāgo, rājā yathā vessavaṇo naḷiññaṃ.

Come then, O Kuru, see with me this place of matchless power, where the Nāga dwells amidst dance and song, like King Vessavaṇa in Naḷinī.

1578.

1578.

‘‘Taṃ [Pg.302] nāgakaññā caritaṃ gaṇena, nikīḷitaṃ niccamaho ca rattiṃ;

Pahūtamālyaṃ bahupupphachannaṃ, obhāsatī vijjurivantalikkhe.

That place, frequented by groups of Nāga maidens, ever filled with sport by day and night, abundant with garlands, covered with many flowers, shines like lightning in the sky.

1579.

1579.

‘‘Annena pānena upetarūpaṃ, naccehi gītehi ca vāditehi;

Paripūraṃ kaññāhi alaṅkatāhi, upasobhati vatthapilandhanena.

Endowed with food and drink, with dances, songs, and music, replete with well-adorned maidens, it shines with garments and ornaments.

1580.

1580.

‘‘So puṇṇako kurūnaṃ kattuseṭṭhaṃ, nisīdayī pacchato āsanasmiṃ;

Ādāya kattāramanomapaññaṃ, upānayī bhavanaṃ nāgarañño.

Then Puṇṇaka had the foremost of the Kurus sit behind him on the seat. Taking the Kuru of discerning wisdom, he brought him to the palace of the Nāga king.

1581.

1581.

‘‘Patvāna ṭhānaṃ atulānubhāvaṃ, aṭṭhāsi kattā pacchato puṇṇakassa;

Sāmaggi pekkhamāno nāgarājā, pubbeva jāmātaramajjhabhāsatha’’.

Having reached that place of immeasurable power, the Kuru stood behind Puṇṇaka. Expecting concord, the Nāga king addressed his son-in-law beforehand.

1582.

1582.

‘‘Yannu tuvaṃ agamā maccalokaṃ, anvesamāno hadayaṃ paṇḍitassa;

Kacci samiddhena idhānupatto, ādāya kattāramanomapaññaṃ’’.

You went to the world of mortals, seeking the heart of the wise one; have you now arrived here successfully, bringing the Kuru of discerning wisdom?

1583.

1583.

‘‘Ayañhi so āgato yaṃ tvamicchasi, dhammena laddho mama dhammapālo;

Taṃ passatha sammukhā bhāsamānaṃ, sukho have sappurisehi saṅgamo’’.

Here he has come, the one you desired, rightfully obtained, my protector of the Dhamma. See him there, speaking face to face; truly, happy is association with the good.

Kālāgirikaṇḍaṃ nāma.

The Chapter Called 'Kālāgiri'.

1584.

1584.

‘‘Adiṭṭhapubbaṃ [Pg.303] disvāna, macco maccubhayaṭṭito ;

Byamhito nābhivādesi, nayidaṃ paññavatāmiva’’.

Having seen one never seen before, a mortal, standing in fear of death, terrified, does not pay respect. This is not how the wise behave.

1585.

1585.

‘‘Na camhi byamhito nāga, na ca maccubhayaṭṭito;

Na vajjho abhivādeyya, vajjhaṃ vā nābhivādaye.

I am not terrified, O Nāga, nor do I stand in fear of death. One condemned should not pay respect, nor should one accept respect from the condemned.

1586.

1586.

‘‘Kathaṃ no abhivādeyya, abhivādāpayetha ve;

Yaṃ naro hantumiccheyya, taṃ kammaṃ nupapajjati’’.

How should one pay respect, or accept respect, when a person wishes to kill another? Such an action is not fitting.

1587.

1587.

‘‘Evametaṃ yathā brūsi, saccaṃ bhāsasi paṇḍita;

Na vajjho abhivādeyya, vajjhaṃ vā nābhivādaye.

It is just as you say; you speak the truth, O wise one. The condemned should not pay respect, nor should one accept respect from the condemned.

1588.

1588.

‘‘Kathaṃ no abhivādeyya, abhivādāpayetha ve;

Yaṃ naro hantumiccheyya, taṃ kammaṃ nupapajjati’’.

How should one pay respect, or accept respect, when a person wishes to kill another? Such an action is not fitting.

1589.

1589.

‘‘Asassataṃ sassataṃ nu tavayidaṃ, iddhījutībalavīriyūpapatti ;

Pucchāmi taṃ nāgarājetamatthaṃ, kathaṃ nu te laddhamidaṃ vimānaṃ.

Is this attainment of yours—this power, splendor, strength, and energy—eternal or not eternal? I ask you this matter, O Nāga king: how did you obtain this celestial mansion?

1590.

1590.

‘‘Adhiccaladdhaṃ pariṇāmajaṃ te, sayaṃkataṃ udāhu devehi dinnaṃ;

Akkhāhi me nāgarājetamatthaṃ, yatheva te laddhamidaṃ vimānaṃ.

Was it obtained by chance, born from the ripening of past action, self-made, or given by the gods? Explain this matter to me, O Nāga king, just how you obtained this celestial mansion.

1591.

1591.

‘‘Nādhiccaladdhaṃ na pariṇāmajaṃ me, na sayaṃkataṃ nāpi devehi dinnaṃ;

Sakehi kammehi apāpakehi, puññehi me laddhamidaṃ vimānaṃ’’.

Not gained by chance, nor by transformation, not self-made, nor given by the gods. By my own blameless deeds, by merits, this mansion was gained by me.

1592.

1592.

‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ, kissa suciṇṇassa ayaṃ vipāko;

Iddhījutībalavīriyūpapatti, idañca te nāga mahāvimānaṃ’’.

What was your observance, what was your holy life? Of what well-practiced deed is this the result: this attainment of psychic power, splendor, strength, and energy, and this great mansion of yours, O Nāga?

1593.

1593.

‘‘Ahañca [Pg.304] bhariyā ca manussaloke, saddhā ubho dānapatī ahumhā;

Opānabhūtaṃ me gharaṃ tadāsi, santappitā samaṇabrāhmaṇā ca.

My wife and I, in the human world, were both faithful and patrons of giving. My home then was like a public well, and ascetics and brahmins were satisfied.

1594.

1594.

‘‘Mālañca gandhañca vilepanañca, padīpiyaṃ seyyamupassayañca;

Acchādanaṃ sāyanamannapānaṃ, sakkacca dānāni adamha tattha.

Garlands, perfumes, and unguents; lamps, beds, and lodgings; clothing, savories, food, and drink—we gave these gifts there with respect.

1595.

1595.

‘‘Taṃ me vataṃ taṃ pana brahmacariyaṃ, tassa suciṇṇassa ayaṃ vipāko;

Iddhījutībalavīriyūpapatti, idañca me dhīra mahāvimānaṃ’.

That was my observance, that my holy life; of that well-practiced deed this is the result: this attainment of psychic power, splendor, strength, and energy, and this great mansion of mine, O wise one.

1596.

1596.

‘‘Evaṃ ce te laddhamidaṃ vimānaṃ, jānāsi puññānaṃ phalūpapattiṃ;

Tasmā hi dhammaṃ cara appamatto, yathā vimānaṃ puna māvasesi’.

If you have thus obtained this mansion, you know the arising of the fruit of merit. Therefore, practice the Dhamma diligently, so that you may not lack a mansion again.

1597.

1597.

‘‘Nayidha santi samaṇabrāhmaṇā ca, yesannapānāni dademu katte;

Akkhāhi me pucchito etamatthaṃ, yathā vimānaṃ puna māvasema’’.

For here there are no ascetics or brahmins to whom we might give food and drink. Being asked, explain this matter to me: how may we dwell in a mansion again?

1598.

1598.

‘‘Bhogī hi te santi idhūpapannā, puttā ca dārā anujīvino ca;

Tesu tuvaṃ vacasā kammunā ca, asampaduṭṭho ca bhavāhi niccaṃ.

For you have fellow serpents reborn here, sons, wives, and dependents. Towards them, in word and deed, be always uncorrupted.

1599.

1599.

‘‘Evaṃ tuvaṃ nāga asampadosaṃ, anupālaya vacasā kammunā ca;

Ṭhatvā idha yāvatāyukaṃ vimāne, uddhaṃ ito gacchasi devalokaṃ’’.

Thus, O Nāga, maintain non-offense in speech and action; having dwelt here in the mansion for the duration of your life, you will go upwards from here to the world of the gods.

1600.

1600.

‘‘Addhā [Pg.305] hi so socati rājaseṭṭho, tayā vinā yassa tuvaṃ sajibbo;

Dukkhūpanītopi tayā samecca, vindeyya poso sukhamāturopi’’.

Surely that most excellent king grieves, being without you for whom you are as life itself. Even one overcome by suffering, even one who is sick, would find happiness upon meeting you.

1601.

1601.

‘‘Addhā sataṃ bhāsasi nāga dhammaṃ, anuttaraṃ atthapadaṃ suciṇṇaṃ;

Etādisiyāsu hi āpadāsu, paññāyate mādisānaṃ viseso’’.

Truly, O Nāga, you speak the Dhamma of the good, unexcelled and meaningful. For in calamities such as these, the distinction of those like me is made known.

1602.

1602.

‘‘Akkhāhi no tāyaṃ mudhā nu laddho, akkhehi no tāyaṃ ajesi jūte;

Dhammena laddho iti tāyamāha, kathaṃ nu tvaṃ hatthamimassa māgato’’.

Tell us, was this man obtained for nothing? Tell us, did someone win you at dice? You say, 'I was obtained righteously.' How then did you come into this one's hand?

1603.

1603.

‘‘Yo missaro tattha ahosi rājā, tamāyamakkhehi ajesi jūte;

So maṃ jito rājā imassadāsi, dhammena laddhosmi asāhasena.

The king who was the lord there—this one defeated him at dice. That defeated king gave me to him. I was obtained righteously, without violence.

1604.

1604.

‘‘Mahorago attamano udaggo, sutvāna dhīrassa subhāsitāni;

Hatthe gahetvāna anomapaññaṃ, pāvekkhi bhariyāya tadā sakāse.

The great serpent, joyful and elated, hearing the wise one's well-spoken words, took the one of noble wisdom by the hand and then led him into his wife's presence.

1605.

1605.

‘‘Yena tvaṃ vimale paṇḍu, yena bhattaṃ na ruccati;

Na ca me tādiso vaṇṇo, ayameso tamonudo.

He for whom you are pale, O Vimalā, for whom food does not please you—this is that dispeller of darkness.

1606.

1606.

‘‘Yassa te hadayenattho, āgatāyaṃ pabhaṅkaro;

Tassa vākyaṃ nisāmehi, dullabhaṃ dassanaṃ puna.

He whose heart you desire, this light-maker has come. Listen to his words; to see him again is rare.

1607.

1607.

‘‘Disvāna taṃ vimalā bhūripaññaṃ, dasaṅgulī añjaliṃ paggahetvā;

Haṭṭhena bhāvena patītarūpā, iccabravi kurūnaṃ kattuseṭṭhaṃ.

Vimalā, seeing him of vast wisdom, raised her ten-fingered hands in reverence. Appearing delighted and with a joyful heart, she spoke thus to the foremost of the Kurus.

1608.

1608.

‘‘Adiṭṭhapubbaṃ disvāna, macco maccubhayaṭṭito;

Byamhito nābhivādesi, nayidaṃ paññavatāmiva’’.

Having seen one never seen before, a mortal, beset by fear of death, would be bewildered and not pay homage. This is not like the wise.

1609.

1609.

‘‘Na [Pg.306] camhi byamhito nāgi, na ca maccubhayaṭṭito;

Na vajjho abhivādeyya, vajjhaṃ vā nābhivādaye.

I am not bewildered, O Nāgī, nor am I beset by fear of death. One who is to be killed should not pay homage, nor should one pay homage to one who is to be killed.

1610.

1610.

‘‘Kathaṃ no abhivādeyya, abhivādāpayetha ve;

Yaṃ naro hantumiccheyya, taṃ kammaṃ nupapajjati’’.

How could one pay homage to, or have homage paid by, a person whom one wishes to kill? Such an action is not fitting.

1611.

1611.

‘‘Evametaṃ yathā brūsi, saccaṃ bhāsasi paṇḍita;

Na vajjho abhivādeyya, vajjhaṃ vā nābhivādaye.

It is so, as you say. You speak the truth, O wise one. One who is to be killed should not pay homage, nor should one pay homage to one who is to be killed.

1612.

1612.

‘‘Kathaṃ no abhivādeyya, abhivādāpayetha ve;

Yaṃ naro hantumiccheyya, taṃ kammaṃ nupapajjati’’.

How could one pay homage to, or have homage paid by, a person whom one wishes to kill? Such an action is not fitting.

1613.

1613.

‘‘Asassataṃ sassataṃ nu tavayidaṃ, iddhījutībalavīriyūpapatti;

Pucchāmi taṃ nāgakaññetamatthaṃ, kathaṃ nu te laddhamidaṃ vimānaṃ.

Is this attainment of psychic power, splendor, strength, and energy of yours impermanent or permanent? I ask you this, O Nāga maiden: how did you obtain this mansion?

1614.

1614.

‘‘Adhiccaladdhaṃ pariṇāmajaṃ te, sayaṃkataṃ udāhu devehi dinnaṃ;

Akkhāhi me nāgakaññetamatthaṃ, yatheva te laddhamidaṃ vimānaṃ’’.

Was it gained by chance, by transformation, self-made, or given by the gods? Explain to me, O Nāga maiden, just how you obtained this mansion.

1615.

1615.

‘‘Nādhiccaladdhaṃ na pariṇāmajaṃ me, na sayaṃ kataṃ nāpi devehi dinnaṃ;

Sakehi kammehi apāpakehi, puññehi me laddhamidaṃ vimānaṃ’’.

It was not gained by chance, nor by transformation, not self-made, nor given by the gods. By my own blameless deeds, by merits, this mansion was gained by me.

1616.

1616.

‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ, kissa suciṇṇassa ayaṃ vipāko;

Iddhījutībalavīriyūpapatti, idañca te nāgi mahāvimānaṃ’’.

What was your observance, what was your holy life? Of what well-practiced deed is this the result: this attainment of psychic power, splendor, strength, and energy, and this great mansion of yours, O Nāgī?

1617.

1617.

‘‘Ahañca kho sāmiko cāpi mayhaṃ, saddhā ubho dānapatī ahumhā;

Opānabhūtaṃ me gharaṃ tadāsi, santappitā samaṇabrāhmaṇā ca.

Indeed, I and my husband were both faithful and patrons of giving. My home then was like a public well, and ascetics and brahmins were satisfied.

1618.

1618.

‘‘Mālañca [Pg.307] gandhañca vilepanañca, padīpiyaṃ seyyamupassayañca;

Acchādanaṃ sāyanamannapānaṃ, sakkaccaṃ dānāni adamha tattha.

Garlands, perfumes, and unguents; lamps, beds, and lodgings; clothing, savories, food, and drink—we gave these gifts there with respect.

1619.

1619.

‘‘Taṃ me vataṃ taṃ pana brahmacariyaṃ, tassa suciṇṇassa ayaṃ vipāko;

Iddhījutībalavīriyūpapatti, idañca me dhīra mahāvimānaṃ’’.

That was my observance, that my holy life; of that well-practiced deed this is the result: this attainment of psychic power, splendor, strength, and energy, and this great mansion of mine, O wise one.

1620.

1620.

‘‘Evaṃ ce te laddhamidaṃ vimānaṃ, jānāsi puññānaṃ phalūpapattiṃ;

Tasmā hi dhammaṃ cara appamattā, yathā vimānaṃ puna māvasesi’’.

If you have thus obtained this mansion, and you know the arising of the fruit of merit, therefore practice the Dhamma diligently, so that you may not lack a mansion again.

1621.

1621.

‘‘Nayidha santi samaṇabrāhmaṇā ca, yesannapānāni dademu katte;

Akkhāhi me pucchito etamatthaṃ, yathā vimānaṃ puna māvasema’’.

For here there are no ascetics or brahmins to whom we might give food and drink. Being asked, explain this matter to me: how may we dwell in a mansion again?

1622.

1622.

‘‘Bhogī hi te santi idhūpapannā, puttā ca dārā anujīvino ca;

Tesu tuvaṃ vacasā kammunā ca, asampaduṭṭhā ca bhavāhi niccaṃ.

For you have fellow serpents reborn here, sons, wives, and dependents. Towards them, in word and deed, be always uncorrupted.

1623.

1623.

‘‘Evaṃ tuvaṃ nāgi asampadosaṃ, anupālaya vacasā kammunā ca;

Ṭhatvā idha yāvatāyukaṃ vimāne, uddhaṃ ito gacchasi devalokaṃ’’.

Thus, O Nāgī, maintain non-offense in speech and action; having dwelt here in the mansion for the duration of your life, you will go upwards from here to the world of the gods.

1624.

1624.

‘‘Addhā hi so socati rājaseṭṭho, tayā vinā yassa tuvaṃ sajibbo;

Dukkhūpanītopi tayā samecca, vindeyya poso sukhamāturopi’’.

Surely that most excellent king grieves, being without you for whom you are as life itself. Even one overcome by suffering, even one who is sick, would find happiness upon meeting you.

1625.

1625.

‘‘Addhā [Pg.308] sataṃ bhāsasi nāgi dhammaṃ, anuttaraṃ atthapadaṃ suciṇṇaṃ;

Etādisiyāsu hi āpadāsu, paññāyate mādisānaṃ viseso’’.

Truly, O Nāgī, you speak the Dhamma of the good, unexcelled and meaningful. For in calamities such as these, the distinction of those like me is made known.

1626.

1626.

‘‘Akkhāhi no tāyaṃ mudhā nu laddho, akkhehi no tāyaṃ ajesi jūte;

Dhammena laddho iti tāyamāha, kathaṃ nu tvaṃ hatthamimassa māgato’’.

Tell us, was this man obtained for nothing? Tell us, did someone win you at dice? You say, 'I was obtained righteously.' How then did you come into this one's hand?

1627.

1627.

‘‘Yo missaro tattha ahosi rājā, tamāyamakkhehi ajesi jūte;

So maṃ jito rājā imassadāsi, dhammena laddhosmi asāhasena.

The king who was the lord there—this one defeated him at dice. That defeated king gave me to him. I was obtained righteously, without violence.

1628.

1628.

‘‘Yatheva varuṇo nāgo, pañhaṃ pucchittha paṇḍitaṃ;

Tatheva nāgakaññāpi, pañhaṃ pucchittha paṇḍitaṃ.

Just as Varuṇa the Nāga asked the wise one a question, so too the Nāga maiden asked the wise one a question.

1629.

1629.

‘‘Yatheva varuṇaṃ nāgaṃ, dhīro tosesi pucchito;

Tatheva nāgakaññampi, dhīro tosesi pucchito.

Just as the wise one, being questioned, pleased Varuṇa the Nāga, so too the wise one, being questioned, pleased the Nāga maiden.

1630.

1630.

‘‘Ubhopi te attamane viditvā, mahoragaṃ nāgakaññañca dhīro ;

Achambhī abhīto alomahaṭṭho, iccabravi varuṇaṃ nāgarājānaṃ.

The wise one, knowing that both the great serpent and the Nāga maiden were pleased in mind, being himself unstartled, fearless, and with hair not bristling, spoke thus to Varuṇa, the Nāga king.

1631.

1631.

‘‘Mā rodhayi nāga āyāhamasmi, yena tavattho idaṃ sarīraṃ;

Hadayena maṃsena karohi kiccaṃ, sayaṃ karissāmi yathāmati te’’.

"Do not hinder me, O Nāga, I have come for your purpose. With heart and flesh do what must be done; I myself will do as you think fit."

1632.

1632.

‘‘Paññā have hadayaṃ paṇḍitānaṃ, te tyamha paññāya mayaṃ sutuṭṭhā;

Anūnanāmo labhatajja dāraṃ, ajjeva taṃ kuruyo pāpayātu’’.

"Wisdom indeed is the heart of the wise, and by that wisdom we are greatly pleased. May Anūnanāma obtain his wife today; may he lead her to the Kurus even today."

1633.

1633.

‘‘Sa [Pg.309] puṇṇako attamano udaggo, irandhatiṃ nāgakaññaṃ labhitvā;

Haṭṭhena bhāvena patītarūpo, iccabravi kurūnaṃ kattuseṭṭhaṃ.

That Puṇṇaka, delighted and elated, having obtained the Nāga maiden Irandhatī, with a joyous disposition and pleased appearance, thus spoke to the chief counsellor of the Kurus.

1634.

1634.

‘‘Bhariyāya maṃ tvaṃ akari samaṅgiṃ, ahañca te vidhura karomi kiccaṃ;

Idañca te maṇiratanaṃ dadāmi, ajjeva taṃ kuruyo pāpayāmi’’.

"You have endowed me with a wife, and I, O Vidhura, will do what is needful for you. This jewel I also give to you, and today I will take you to the land of the Kurus."

1635.

1635.

‘‘Ajeyyamesā tava hotu metti, bhariyāya kaccāna piyāya saddhiṃ;

Ānandi vitto sumano patīto, datvā maṇiṃ mañca nayindapatthaṃ.

"May this friendship of yours be unconquerable, O Kaccāna, together with your beloved wife. Delighted, glad, well-disposed, and pleased, having given the jewel and the royal couch..."

1636.

1636.

‘‘Sa puṇṇako kurūnaṃ kattuseṭṭhaṃ, nisīdayī purato āsanasmiṃ;

Ādāya kattāramanomapaññaṃ, upānayī nagaraṃ indapatthaṃ.

That Puṇṇaka seated the chief counsellor of the Kurus on the seat in front. Having taken the agent of excellent wisdom, he brought him to the city of Indapattha.

1637.

1637.

‘‘Mano manussassa yathāpi gacche, tatopissa khippataraṃ ahosi;

Sa puṇṇako kurūnaṃ kattuseṭṭhaṃ, upānayī nagaraṃ indapatthaṃ’’.

"As swiftly as a man's mind might travel, even swifter was he. That Puṇṇaka brought the chief counsellor of the Kurus to the city of Indapattha."

1638.

1638.

‘‘Etindapatthaṃ nagaraṃ padissati, rammāni ca ambavanāni bhāgaso;

Ahañca bhariyāya samaṅgibhūto, tuvañca pattosi sakaṃ niketaṃ’’.

"Behold the city of Indapattha, and the delightful mango groves in their various parts. I am united with my wife, and you have reached your own abode."

1639.

1639.

‘‘Sa puṇṇako kurūnaṃ kattuseṭṭhaṃ, oropiya dhammasabhāya majjhe;

Ājaññamāruyha anomavaṇṇo, pakkāmi vehāyasamantalikkhe.

That Puṇṇaka, having caused the chief counsellor of the Kurus to descend in the middle of the assembly hall, mounted a noble steed of excellent form and departed through the air into the sky.

1640.

1640.

‘‘Taṃ [Pg.310] disvā rājā paramappatīto, uṭṭhāya bāhāhi palissajitvā;

Avikampayaṃ dhammasabhāya majjhe, nisīdayī pamukhamāsanasmiṃ’’.

Seeing him, the king was supremely pleased. Rising and embracing him with his arms, unwavering in the midst of the assembly hall, he seated him on the foremost seat.

1641.

1641.

‘‘Tvaṃ no vinetāsi rathaṃva naddhaṃ, nandanti taṃ kuruyo dassanena;

Akkhāhi me pucchito etamatthaṃ, kathaṃ pamokkho ahu māṇavassa’’.

"You are our guide, like a trainer of a yoked chariot. The Kurus rejoice at seeing you. Being asked by me, explain this matter: how was the release of that young man?"

1642.

1642.

‘‘Yaṃ māṇavotyābhivadī janinda, na so manusso naravīraseṭṭha;

Yadi te suto puṇṇako nāma yakkho, rañño kuverassa hi so sajibbo.

"He whom you call a young man, O king, is not human, O best of heroes. If you have heard of the yakkha named Puṇṇaka, he is indeed a courtier of King Kuvera."

1643.

1643.

‘‘Bhūmindharo varuṇo nāma nāgo, brahā sucī vaṇṇabalūpapanno;

Tassānujaṃ dhītaraṃ kāmayāno, irandhatī nāma sā nāgakaññā.

"There is a great and pure Nāga named Varuṇa, a supporter of the earth, endowed with beauty and strength. Puṇṇaka desired his younger daughter, the Nāga maiden named Irandatī."

1644.

1644.

‘‘Tassā sumajjhāya piyāya hetu, patārayittha maraṇāya mayhaṃ;

So ceva bhariyāya samaṅgibhūto, ahañca anuññāto maṇi ca laddho’’.

"For the sake of that beloved, slender-waisted one, he deceived me unto death. He is now united with his wife, and I have been given leave, and the jewel has been obtained."

1645.

1645.

‘‘Rukkho hi mayhaṃ paddhāre sujāto, paññākkhandho sīlamayassa sākhā;

Atthe ca dhamme ca ṭhito nipāko, gavapphalo hatthigavassachanno.

"Indeed, a tree of mine is well-grown on the main road, with a trunk of wisdom and branches of virtue. Established in both welfare and in Dhamma, it is mature, bearing sought-after fruit, and frequented by elephants, cattle, and horses."

1646.

1646.

‘‘Naccagītatūriyābhinādite, ucchijja senaṃ puriso ahāsi;

So no ayaṃ āgato sanniketaṃ, rukkhassimassāpacitiṃ karotha.

"Amidst the sounds of dance, song, and instrumental music, a man cut off my army and took me away. Now this very one has come to our abode; perform reverence for this tree."

1647.

1647.

‘‘Ye [Pg.311] keci vittā mama paccayena, sabbeva te pātukarontu ajja;

Tibbāni katvāna upāyanāni, rukkhassimassāpacitiṃ karotha.

"Whatever riches exist through my agency, let all of them be made manifest today. Having prepared substantial offerings, perform reverence for this tree."

1648.

1648.

‘‘Ye keci baddhā mama atthi raṭṭhe, sabbeva te bandhanā mocayantu;

Yatheva yaṃ bandhanasmā pamutto, evamete muñcare bandhanasmā.

"Whoever are bound in my kingdom, let all of them be freed from their bonds. Just as this one was freed from bondage, so may these be released from their bonds."

1649.

1649.

‘‘Unnaṅgalā māsamimaṃ karontu, maṃsodanaṃ brāhmaṇā bhakkhayantu;

Amajjapā majjarahā pivantu, puṇṇāhi thālāhi palissutāhi.

"Let them raise their ploughs for this month; let the brahmins feast on meat and rice. Let those who abstain from intoxicants drink liquor from full and overflowing bowls."

1650.

1650.

‘‘Mahāpathaṃ nicca samavhayantu, tibbañca rakkhaṃ vidahantu raṭṭhe;

Yathāññamaññaṃ na viheṭhayeyyuṃ, rukkhassimassāpacitiṃ karotha’’.

"Let them always keep the great highways in order, and establish strong protection in the realm, so that they may not harm one another. Perform reverence for this tree."

1651.

1651.

Orodhā ca kumārā ca, vesiyānā ca brāhmaṇā;

Bahuṃ annañca pānañca, paṇḍitassābhihārayuṃ.

The women of the royal court and the princes, the merchants and the brahmins, brought much food and drink to the wise one.

1652.

1652.

Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Bahuṃ annañca pānañca, paṇḍitassābhihārayuṃ.

Elephant-riders, army commanders, charioteers, and foot-soldiers brought much food and drink to the wise one.

1653.

1653.

Samāgatā jānapadā, negamā ca samāgatā;

Bahuṃ annañca pānañca, paṇḍitassābhihārayuṃ.

The country-folk assembled, and the town-folk assembled; they brought much food and drink to the wise one.

1654.

1654.

Bahujano pasannosi, disvā paṇḍitamāgate;

Paṇḍitamhi anuppatte, celukkhepo pavattathāti.

The multitude was delighted, seeing the wise one arrive. When the wise one had arrived, a tossing up of clothes occurred.

Vidhurajātakaṃ navamaṃ.

The Vidhura Jātaka, the Ninth.

547. Vessantarajātakaṃ (10)

547. The Vessantara Jātaka (10)

Dasavarakathā

The Discourse on the Ten Boons

1655.

1655.

‘‘Phussatī [Pg.312] varavaṇṇābhe, varassu dasadhā vare;

Pathabyā cārupubbaṅgi, yaṃ tuyhaṃ manaso piyaṃ’’.

"O Phussatī, of excellent beauty and radiance, choose ten boons. O you of lovely form on this earth, choose whatever is dear to your mind."

1656.

1656.

‘‘Devarāja namo tyatthu, kiṃ pāpaṃ pakataṃ mayā;

Rammā cāvesi maṃ ṭhānā, vātova dharaṇīruhaṃ’’.

"Homage to you, O King of Gods, what evil have I done? You remove me from my delightful place, like the wind, a tree."

1657.

1657.

‘‘Na ceva te kataṃ pāpaṃ, na ca me tvamasi appiyā;

Puññañca te parikkhīṇaṃ, yena tevaṃ vadāmahaṃ.

"No evil has been done by you, nor are you un-dear to me; but your merit is exhausted, which is why I speak thus."

1658.

1658.

‘‘Santike maraṇaṃ tuyhaṃ, vinābhāvo bhavissati;

Paṭigaṇhāhi me ete, vare dasa pavecchato’’.

"Your death is near, there will be separation; accept these ten boons from me as I offer them."

1659.

1659.

‘‘Varaṃ ce me ado sakka, sabbabhūtānamissara;

Sivirājassa bhaddante, tattha assaṃ nivesane.

"If you would grant me a boon, O Sakka, lord of all beings, may I be in the dwelling of King Sivi, O blessed one."

1660.

1660.

‘‘Nīlanettā nīlabhamu, nilakkhī ca yathā migī;

Phussatī nāma nāmena, tatthapassaṃ purindada.

"With blue eyes, blue eyebrows, and eyes like a doe; Phussatī by name, there I saw her, O Giver to the People."

1661.

1661.

‘‘Puttaṃ labhetha varadaṃ, yācayogaṃ amacchariṃ;

Pūjitaṃ paṭirājūhi, kittimantaṃ yasassinaṃ.

"May I obtain a son who is a giver of the best, worthy of requests, free from stinginess, honored by rival kings, renowned and glorious."

1662.

1662.

‘‘Gabbhaṃ me dhārayantiyā, majjhimaṅgaṃ anunnataṃ;

Kucchi anunnato assa, cāpaṃva likhitaṃ samaṃ.

"While I am carrying a child in the womb, may my waist not be prominent; may my belly be not raised up, but even, like a well-drawn bow."

1663.

1663.

‘‘Thanā me nappapateyyuṃ, palitā na santu vāsava;

Kāye rajo na limpetha, vajjhañcāpi pamocaye.

"May my breasts not sag, may there be no grey hairs, O Vāsava; may dust not adhere to my body, and may I be able to release the condemned."

1664.

1664.

‘‘Mayūrakoñcābhirude, nārivaragaṇāyute;

Khujjacelāpakākiṇṇe, sūdamāgadhavaṇṇite.

"(May my dwelling be) resounding with peacocks and herons, frequented by groups of excellent women, filled with hunchbacks and attendants, and praised by cooks and bards."

1665.

1665.

‘‘Citraggaḷerughusite, surāmaṃsapabodhane;

Sivirājassa bhaddante, tatthassaṃ mahesī piyā’’.

"(May it be) resounding with various sounds, arousing delight in liquor and meat; in the realm of King Sivi, O blessed one, may I there be the beloved chief queen."

1666.

1666.

‘‘Ye te dasa varā dinnā, mayā sabbaṅgasobhane;

Sivirājassa vijite, sabbe te lacchasī vare.

"These ten boons that have been given to you by me, O you who are beautiful in every limb, you shall obtain all these boons in the kingdom of King Sivi."

1667.

1667.

‘‘Idaṃ [Pg.313] vatvāna maghavā, devarājā sujampati;

Phussatiyā varaṃ datvā, anumodittha vāsavo.

Having said this, Maghavā, the King of Gods, Sujampati, having given the boons to Phussatī, Vāsava rejoiced.

Dasavarakathā nāma.

The Story of the Ten Boons.

Hemavantaṃ

The Himalayas

1668.

1668.

‘‘Parūḷhakacchanakhalomā, paṅkadantā rajassirā;

Paggayha dakkhiṇaṃ bāhuṃ, kiṃ maṃ yācanti brāhmaṇā’’.

"With overgrown armpit hair, nails, and body hair, with mud-stained teeth and dusty heads, raising their right arms, what do these brahmins beg from me?"

1669.

1669.

‘‘Ratanaṃ deva yācāma, sivīnaṃ raṭṭhavaḍḍhanaṃ;

Dadāhi pavaraṃ nāgaṃ, īsādantaṃ urūḷhavaṃ’’.

"We ask for the jewel, O king, the increaser of the Sivi kingdom's prosperity. Bestow upon us the excellent elephant, the noble tusker with tusks like plough-shafts, of great stature."

1670.

1670.

‘‘Dadāmi na vikampāmi, yaṃ maṃ yācanti brāhmaṇā;

Pabhinnaṃ kuñjaraṃ dantiṃ, opavayhaṃ gajuttamaṃ’’.

"I give and do not waver, whatever the brahmins ask of me; a magnificent elephant in rut, a tusker, a superb elephant fit for a king to ride."

1671.

1671.

‘‘Hatthikkhandhato oruyha, rājā cāgādhimānaso;

Brāhmaṇānaṃ adā dānaṃ, sivīnaṃ raṭṭhavaḍḍhano’’.

"Descending from the elephant's back, the king, with a mind set on generosity, gave the gift to the brahmins, he, the increaser of the Sivi realm."

1672.

1672.

‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Hatthināge padinnamhi, medanī sampakampatha.

"Then there was terror, then there was hair-raising; when the great elephant was given away, the earth trembled."

1673.

1673.

‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Hatthināge padinnamhi, khubbhittha nagaraṃ tadā.

"Then there was terror, then there was hair-raising; when the great elephant was given away, the city was then agitated."

1674.

1674.

‘‘Samākulaṃ puraṃ āsi, ghoso ca vipulo mahā;

Hatthināge padinnamhi, sivīnaṃ raṭṭhavaḍḍhane’’.

"The city was in turmoil, and a great and widespread noise arose when the great elephant, the increaser of the Sivi realm, was given away."

1675.

1675.

‘‘Uggā ca rājaputtā ca, vesiyānā ca brāhmaṇā;

Hatthārohā anīkaṭṭhā, rathikā pattikārakā.

"Nobles and princes, merchants and brahmins, elephant riders, army commanders, charioteers, and foot soldiers—"

1676.

1676.

‘‘Kevalo cāpi nigamo, sivayo ca samāgatā;

Disvā nāgaṃ nīyamānaṃ, te rañño paṭivedayuṃ.

"The entire town as well, and the Sivis who had assembled, seeing the elephant being led away, reported it to the king."

1677.

1677.

‘‘Vidhamaṃ deva te raṭṭhaṃ, putto vessantaro tava;

Kathaṃ no hatthinaṃ dajjā, nāgaṃ raṭṭhassa pūjitaṃ.

"Your son Vessantara is destroying your kingdom, O king. How could he give away our elephant, the elephant revered by the realm?"

1678.

1678.

‘‘Kathaṃ no kuñjaraṃ dajjā, īsādantaṃ urūḷhavaṃ;

Khettaññuṃ sabbayuddhānaṃ, sabbasetaṃ gajuttamaṃ.

"How could he give away our elephant, with tusks like plough-shafts, of great stature, expert in all battlefields, the all-white, best of elephants?"

1679.

1679.

‘‘Paṇḍukambalasañchannaṃ, [Pg.314] pabhinnaṃ sattumaddanaṃ;

Dantiṃ savāḷabījaniṃ, setaṃ kelāsasādisaṃ.

"Covered with a pale woolen blanket, in rut, crushing foes; a tusker with a yak-tail whisk, white as Mount Kailasa."

1680.

1680.

‘‘Sasetacchattaṃ saupādheyyaṃ, sāthabbanaṃ sahatthipaṃ;

Aggayānaṃ rājavāhiṃ, brāhmaṇānaṃ adā gajaṃ.

"With a white parasol and its trappings, with its lore and its elephant-driver, the foremost royal vehicle—he gave the elephant to the brahmins."

1681.

1681.

‘‘Annaṃ pānañca yo dajjā, vatthasenāsanāni ca;

Etaṃ kho dānaṃ patirūpaṃ, etaṃ kho brāhmaṇārahaṃ.

"One who gives food and drink, and clothes and lodging—this indeed is a fitting gift, this indeed is worthy of brahmins."

1682.

1682.

‘‘Ayaṃ te vaṃsarājā no, sivīnaṃ raṭṭhavaḍḍhano ;

Kathaṃ vessantaro putto, gajaṃ bhājeti sañjaya.

"This was our dynastic treasure, the increaser of the Sivi realm; how could Vessantara, your son, give away the elephant, O Sañjaya?"

1683.

1683.

‘‘Sace tvaṃ na karissasi, sivīnaṃ vacanaṃ idaṃ;

Maññe taṃ saha puttena, sivī hatthe karissare’’.

"If you do not act upon this word of the Sivis, I think the Sivis will take you, together with your son, into their hands."

1684.

1684.

‘‘Kāmaṃ janapado māsi, raṭṭhañcāpi vinassatu;

Nāhaṃ sivīnaṃ vacanā, rājaputtaṃ adūsakaṃ;

Pabbājeyyaṃ sakā raṭṭhā, putto hi mama oraso.

"Let the countryside perish, and let the kingdom be destroyed; I will not, at the word of the Sivis, banish my innocent prince from my own realm, for he is my own legitimate son."

1685.

1685.

‘‘Kāmaṃ janapado māsi, raṭṭhañcāpi vinassatu;

Nāhaṃ sivīnaṃ vacanā, rājaputtaṃ adūsakaṃ;

Pabbājeyyaṃ sakā raṭṭhā, putto hi mama atrajo.

"Let the countryside perish, and let the kingdom be destroyed; I will not, at the word of the Sivis, banish my innocent prince from my own realm, for he is my own son, born of my body."

1686.

1686.

‘‘Na cāhaṃ tasmiṃ dubbheyyaṃ, ariyasīlavato hi so;

Asilokopi me assa, pāpañca pasave bahuṃ;

Kathaṃ vessantaraṃ puttaṃ, satthena ghātayāmase’’.

"And I would not be hostile toward him, for he is of noble virtue; it would be a disgrace for me, and would produce much evil; how could we have our son, Prince Vessantara, slain with a weapon?"

1687.

1687.

‘‘Mā naṃ daṇḍena satthena, na hi so bandhanāraho;

Pabbājehi ca naṃ raṭṭhā, vaṅke vasatu pabbate’’.

"Let him not be harmed with rod or weapon, for he does not deserve to be bound; but banish him from the kingdom, let him dwell on Mount Vaṅka."

1688.

1688.

‘‘Eso ce sivīnaṃ chando, chandaṃ na panudāmase;

Imaṃ so vasatu rattiṃ, kāme ca paribhuñjatu.

"If this is the wish of the Sivis, we shall not reject their wish; let him stay for this one night and enjoy sensual pleasures."

1689.

1689.

‘‘Tato ratyā vivasāne, sūriyassuggamanaṃ pati ;

Samaggā sivayo hutvā, raṭṭhā pabbājayantu naṃ’’.

"Then at the end of the night, toward the rising of the sun, let the Sivis, having united, banish him from the kingdom."

1690.

1690.

‘‘Uṭṭhehi [Pg.315] katte taramāno, gantvā vessantaraṃ vada;

Sivayo deva te kuddhā, negamā ca samāgatā.

"Rise up, charioteer, and hasten; go and tell Vessantara: ‘The Sivis are angry with you, O lord, and the townsfolk have assembled.’"

1691.

1691.

‘‘Uggā ca rājaputtā ca, vesiyānā ca brāhmaṇā;

Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Kevalo cāpi nigamo, sivayo ca samāgatā.

"Nobles and princes, merchants and brahmins, elephant riders, army commanders, charioteers, and foot soldiers, the entire town as well, and the Sivis have assembled."

1692.

1692.

‘‘Asmā ratyā vivasāne, sūriyassuggamanaṃ pati;

Samaggā sivayo hutvā, raṭṭhā pabbājayanti taṃ.

"At the end of this night, toward the rising of the sun, the Sivis, having united, will banish you from the kingdom."

1693.

1693.

‘‘Sa kattā taramānova, sivirājena pesito;

Āmuttahatthābharaṇā, suvattho candanabhūsito.

That charioteer, hastening, sent by the Sivi king, wearing hand-ornaments, well-dressed and adorned with sandalwood,

1694.

1694.

‘‘Sīsaṃ nhāto udake so, āmuttamaṇikuṇḍalo;

Upāgami puraṃ rammaṃ, vessantaranivesanaṃ.

his head bathed, wearing jeweled earrings, he approached the lovely city, the dwelling of Vessantara.

1695.

1695.

‘‘Tatthaddasa kumāraṃ so, ramamānaṃ sake pure;

Parikiṇṇaṃ amaccehi, tidasānaṃva vāsavaṃ.

There he saw the prince, delighting in his own city, surrounded by ministers, like Vāsava among the thirty-three gods.

1696.

1696.

‘‘So tattha gantvā taramāno, kattā vessantaraṃbravi;

Dukkhaṃ te vedayissāmi, mā me kujjhi rathesabha.

Having gone there and hastening, the charioteer said to Vessantara: "I must announce sorrow to you; do not be angry with me, O bull among charioteers."

1697.

1697.

‘‘Vanditvā rodamāno so, kattā rājānamabravi;

Bhattā mesi mahārāja, sabbakāmarasāharo.

Bowing down and weeping, that charioteer addressed the king: "You are my master, great king, the provider of all desired pleasures."

1698.

1698.

‘‘Dukkhaṃ te vedayissāmi, tattha assāsayantu maṃ;

Sivayo deva te kuddhā, negamā ca samāgatā.

"I must announce sorrow to you; may you all give me solace in this. The Sivis are angry with you, O lord, and the townsfolk have gathered."

1699.

1699.

‘‘Uggā ca rājaputtā ca, vesiyānā ca brāhmaṇā;

Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Kevalo cāpi nigamo, sivayo ca samāgatā.

"Nobles and princes, merchants and brahmins, elephant riders, army commanders, charioteers, and foot soldiers, the entire town as well, and the Sivis have assembled."

1700.

1700.

‘‘Asmā ratyā vivasāne, sūriyassuggamanaṃ pati;

Samaggā sivayo hutvā, raṭṭhā pabbājayanti taṃ’’.

"At the end of this night, toward the rising of the sun, the Sivis, having united, will banish you from the kingdom."

1701.

1701.

‘‘Kismiṃ me sivayo kuddhā, nāhaṃ passāmi dukkaṭaṃ;

Taṃ me katte viyācikkha, kasmā pabbājayanti maṃ’’.

"About what are the Sivis angry with me? I see no wrongdoing. Explain this to me, charioteer—why do they banish me?"

1702.

1702.

‘‘Uggā [Pg.316] ca rājaputtā ca, vesiyānā ca brāhmaṇā;

Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Nāgadānena khiyyanti, tasmā pabbājayanti taṃ’’.

"The nobles and princes, merchants and brahmins, elephant riders, army commanders, charioteers, and foot soldiers are vexed by the gift of the elephant; therefore, they banish you."

1703.

1703.

‘‘Hadayaṃ cakkhumpahaṃ dajjaṃ, kiṃ me bāhirakaṃ dhanaṃ;

Hiraññaṃ vā suvaṇṇaṃ vā, muttā veḷuriyā maṇi.

"I would give my heart, even my eye. What to me is external wealth? Gold or fine gold, pearls, beryl, or gems."

1704.

1704.

‘‘Dakkhiṇaṃ vāpahaṃ bāhuṃ, disvā yācakamāgate;

Dadeyyaṃ na vikampeyyaṃ, dāne me ramate mano.

"Even my right arm, seeing beggars approach, I would give without wavering; my mind delights in giving."

1705.

1705.

‘‘Kāmaṃ maṃ sivayo sabbe, pabbājentu hanantu vā;

Neva dānā viramissaṃ, kāmaṃ chindantu sattadhā’’.

"Let all the Sivis banish or kill me as they please; I will never cease from giving, let them cut me into seven pieces."

1706.

1706.

‘‘Evaṃ taṃ sivayo āhu, negamā ca samāgatā;

Kontimārāya tīrena, girimārañjaraṃ pati;

Yena pabbājitā yanti, tena gacchatu subbato’’.

Thus say the Sivis and the assembled townsfolk: 'By the bank of the Kontimārā, towards Mount Arañjara, let the virtuous one go by the path the banished take.'

1707.

1707.

‘‘Sohaṃ tena gamissāmi, yena gacchanti dūsakā;

Rattindivaṃ me khamatha, yāva dānaṃ dadāmahaṃ’’.

I will go that way, where wrongdoers go; grant me a night and a day, that I may give a gift.

1708.

1708.

‘‘Āmantayittha rājānaṃ, maddiṃ sabbaṅgasobhanaṃ;

Yaṃ te kiñci mayā dinnaṃ, dhanaṃ dhaññañca vijjati.

He addressed the royal Maddī, beautiful in every limb: 'Whatever wealth and grain exists that I have given you,

1709.

1709.

‘‘Hiraññaṃ vā suvaṇṇaṃ vā, muttā veḷuriyā bahū;

Sabbaṃ taṃ nidaheyyāsi, yañca te pettikaṃ dhanaṃ.

'Bullion or gold, many pearls and beryls—all that you should secure, and whatever paternal wealth is yours.'

1710.

1710.

‘‘Tamabravi rājaputtī, maddī sabbaṅgasobhanā;

Kuhiṃ deva nidahāmi, taṃ me akkhāhi pucchito’’.

The princess Maddī, beautiful in every limb, said to him, 'Where, my lord, shall I secure it? Tell me, now that I have asked.'

1711.

1711.

‘‘Sīlavantesu dajjāsi, dānaṃ maddi yathārahaṃ;

Na hi dānā paraṃ atthi, patiṭṭhā sabbapāṇinaṃ.

'Give to the virtuous, Maddī, gifts according to what is proper; for there is no support higher than giving, a foundation for all living beings.'

1712.

1712.

‘‘Puttesu maddi dayesi, sassuyā sasuramhi ca;

Yo ca taṃ bhattā maññeyya, sakkaccaṃ taṃ upaṭṭhahe.

Be kind to your children, Maddī, and to your mother-in-law and father-in-law. And diligently attend to him whom you would acknowledge as your husband.

1713.

1713.

‘‘No ce taṃ bhattā maññeyya, mayā vippavasena te;

Aññaṃ bhattāraṃ pariyesa, mā kisittho mayā vinā’’.

'If, however, a husband should not acknowledge you, due to your separation from me, seek another husband; do not waste away without me.'

1714.

1714.

‘‘Ahañhi [Pg.317] vanaṃ gacchāmi, ghoraṃ vāḷamigāyutaṃ;

Saṃsayo jīvitaṃ mayhaṃ, ekakassa brahāvane’’.

'For I am going to the forest, dreadful and haunted by fierce beasts; my life is uncertain, alone in the great wilderness.'

1715.

1715.

‘‘Tamabravi rājaputtī, maddī sabbaṅgasobhanā;

‘‘Abhumme kathaṃ nu bhaṇasi, pāpakaṃ vata bhāsasi.

Then princess Maddī, beautiful in every limb, said to him: 'How can you speak so? You utter a wicked thing!'

1716.

1716.

‘‘Nesa dhammo mahārāja, yaṃ tvaṃ gaccheyya ekako;

Ahampi tena gacchāmi, yena gacchasi khattiya.

'This is not right, great king, that you should go alone. I too will go by the path that you take, O warrior.'

1717.

1717.

‘‘Maraṇaṃ vā tayā saddhiṃ, jīvitaṃ vā tayā vinā;

Tadeva maraṇaṃ seyyo, yaṃ ce jīve tayā vinā.

Death with you, or life without you—that very death is better than that I should live without you.

1718.

1718.

‘‘Aggiṃ ujjālayitvāna, ekajālasamāhitaṃ;

Tattha me maraṇaṃ seyyo, yaṃ ce jīve tayā vinā.

Having kindled a fire, gathered into a single flame, death therein would be better for me than to live without you.

1719.

1719.

‘‘Yathā āraññakaṃ nāgaṃ, dantiṃ anveti hatthinī;

Jessantaṃ giriduggesu, samesu visamesu ca.

Just as a female elephant follows a wild tusker, victorious in mountain passes, on level and uneven ground,

1720.

1720.

‘‘Evaṃ taṃ anugacchāmi, putte ādāya pacchato;

Subharā te bhavissāmi, na te hessāmi dubbharā.

so will I follow you, taking the children behind me; I will be easy for you to support, I will not be a burden to you.

1721.

1721.

‘‘Ime kumāre passanto, mañjuke piyabhāṇine;

Āsīne vanagumbasmiṃ, na rajjassa sarissasi.

Seeing these boys, charming and sweet-spoken, seated in a forest thicket, you will not long for the kingdom.

1722.

1722.

‘‘Ime kumāre passanto, mañjuke piyabhāṇine;

Kīḷante vanagumbasmiṃ, na rajjassa sarissasi.

Seeing these boys, charming and sweet-spoken, playing in a forest thicket, you will not long for the kingdom.

1723.

1723.

‘‘Ime kumāre passanto, mañjuke piyabhāṇine;

Assame ramaṇīyamhi, na rajjassa sarissasi.

Seeing these boys, charming and sweet-spoken, in a delightful hermitage, you will not long for the kingdom.

1724.

1724.

‘‘Ime kumāre passanto, mañjuke piyabhāṇine;

Kīḷante assame ramme, na rajjassa sarissasi.

Seeing these boys, charming and sweet-spoken, playing in a lovely hermitage, you will not long for the kingdom.

1725.

1725.

‘‘Ime kumāre passanto, māladhārī alaṅkate;

Assame ramaṇīyamhi, na rajjassa sarissasi.

Seeing these boys, wearing garlands and adorned, in a delightful hermitage, you will not long for the kingdom.

1726.

1726.

‘‘Ime kumāre passanto, māladhārī alaṅkate;

Kīḷante assame ramme, na rajjassa sarissasi.

Seeing these boys, wearing garlands and adorned, playing in a lovely hermitage, you will not long for the kingdom.

1727.

1727.

‘‘Yadā [Pg.318] dakkhisi naccante, kumāre māladhārine;

Assame ramaṇīyamhi, na rajjassa sarissasi.

When you see the boys dancing, wearing garlands, in a delightful hermitage, you will not long for the kingdom.

1728.

1728.

‘‘Yadā dakkhisi naccante, kumāre māladhārine;

Kīḷante assame ramme, na rajjassa sarissasi.

When you see the boys dancing, wearing garlands, playing in a lovely hermitage, you will not long for the kingdom.

1729.

1729.

‘‘Yadā dakkhisi mātaṅgaṃ, kuñjaraṃ saṭṭhihāyanaṃ;

Ekaṃ araññe carantaṃ, na rajjassa sarissasi.

When you see a great elephant, a sixty-year-old tusker, wandering alone in the forest, you will not long for the kingdom.

1730.

1730.

‘‘Yadā dakkhisi mātaṅgaṃ, kuñjaraṃ saṭṭhihāyanaṃ;

Sāyaṃ pāto vicarantaṃ, na rajjassa sarissasi.

When you see a great elephant, a sixty-year-old tusker, roaming at dusk and dawn, you will not long for the kingdom.

1731.

1731.

‘‘Yadā kareṇusaṅghassa, yūthassa purato vajaṃ;

Koñcaṃ kāhati mātaṅgo, kuñjaro saṭṭhihāyano;

Tassa taṃ nadato sutvā, na rajjassa sarissasi.

When a great elephant, a sixty-year-old tusker, goes before a herd of she-elephants and trumpets, hearing its cry, you will not long for the kingdom.

1732.

1732.

‘‘Dubhato vanavikāse, yadā dakkhisi kāmado;

Vane vāḷamigākiṇṇe, na rajjassa sarissasi.

When you see the forest blossoming on both sides, a giver of pleasures, a forest teeming with fierce beasts, you will not long for the kingdom.

1733.

1733.

‘‘Migaṃ disvāna sāyanhaṃ, pañcamālinamāgataṃ;

Kimpurise ca naccante, na rajjassa sarissasi.

Seeing a deer at evening, come wearing five garlands, and the kimpurisas dancing, you will not long for the kingdom.

1734.

1734.

‘‘Yadā sossasi nigghosaṃ, sandamānāya sindhuyā;

Gītaṃ kimpurisānañca, na rajjassa sarissasi.

When you hear the roar of the flowing river, and the songs of the kimpurisas, you will not long for the kingdom.

1735.

1735.

‘‘Yadā sossasi nigghosaṃ, girigabbharacārino;

Vassamānassulūkassa, na rajjassa sarissasi.

When you hear the cry of the owl that haunts the mountain caves, you will not long for the kingdom.

1736.

1736.

‘‘Yadā sīhassa byagghassa, khaggassa gavayassa ca;

Vane sossasi vāḷānaṃ, na rajjassa sarissasi.

When you hear in the forest the cries of fierce lions, tigers, rhinoceroses, and wild oxen, you will not long for the kingdom.

1737.

1737.

‘‘Yadā morīhi parikiṇṇaṃ, barihīnaṃ matthakāsinaṃ;

Moraṃ dakkhisi naccantaṃ, na rajjassa sarissasi.

When you see a peacock dancing, surrounded by peahens, chief among the crested birds, you will not long for the kingdom.

1738.

1738.

‘‘Yadā morīhi parikiṇṇaṃ, aṇḍajaṃ citrapakkhinaṃ;

Moraṃ dakkhisi naccantaṃ, na rajjassa sarissasi.

When you see a peacock dancing, surrounded by peahens, born from an egg, with colorful wings, you will not long for the kingdom.

1739.

1739.

‘‘Yadā morīhi parikiṇṇaṃ, nīlagīvaṃ sikhaṇḍinaṃ;

Moraṃ dakkhisi naccantaṃ, na rajjassa sarissasi.

When you see a peacock dancing, surrounded by peahens, blue-necked and crested, you will not long for the kingdom.

1740.

1740.

‘‘Yadā [Pg.319] dakkhisi hemante, pupphite dharaṇīruhe;

Surabhiṃ sampavāyante, na rajjassa sarissasi.

When you see in winter the trees of the earth in bloom, wafting their fragrance, you will not long for the kingdom.

1741.

1741.

‘‘Yadā hemantike māse, haritaṃ dakkhisi medaniṃ ;

Indagopakasañchannaṃ, na rajjassa sarissasi.

When in the winter months you see the earth green, covered with cochineal insects, you will not long for the kingdom.

1742.

1742.

‘‘Yadā dakkhisi hemante, pupphite dharaṇīruhe;

Kuṭajaṃ bimbajālañca, pupphitaṃ loddapadmakaṃ ;

Surabhiṃ sampavāyante, na rajjassa sarissasi.

When you see in winter the earth's trees in bloom—the kuṭaja, bimbajāla, loddha, and padmaka flowering—wafting their fragrance, you will not long for the kingdom.

1743.

1743.

‘‘Yadā hemantike māse, vanaṃ dakkhisi pupphitaṃ;

Opupphāni ca padmāni, na rajjassa sarissasi’’.

When in the winter months you see the forest blossoming, with water-lilies and lotuses in bloom, you will not long for the kingdom.

Hemavantaṃ nāma.

The Section on the Himālaya.

Dānakaṇḍaṃ

The Chapter on Giving.

1744.

1744.

‘‘Tesaṃ lālappitaṃ sutvā, puttassa suṇisāya ca;

Kalunaṃ paridevesi, rājaputtī yasassinī.

Hearing their lamentation, and that of her son and daughter-in-law, the glorious princess lamented piteously.

1745.

1745.

‘‘Seyyo visaṃ me khāyitaṃ, papātā papateyyahaṃ;

Rajjuyā bajjha miyyāhaṃ, kasmā vessantaraṃ puttaṃ;

Pabbājenti adūsakaṃ.

Better for me to eat poison, to fall from a precipice, to die bound by a rope. Why do they banish my son Vessantara, the innocent one?

1746.

1746.

‘‘Ajjhāyakaṃ dānapatiṃ, yācayogaṃ amacchariṃ;

Pūjitaṃ paṭirājūhi, kittimantaṃ yasassinaṃ;

Kasmā vessantaraṃ puttaṃ, pabbājenti adūsakaṃ.

A master of recitations, a generous donor, open to requests, ungrudging, honored by rival kings, famed, and glorious—why do they banish Vessantara, their son, who is innocent?

1747.

1747.

‘‘Mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyikaṃ;

Kasmā vessantaraṃ puttaṃ, pabbājenti adūsakaṃ.

One who supports his mother and father, and honors the elders of his clan—why do they banish Vessantara, their son, who is innocent?

1748.

1748.

‘‘Rañño hitaṃ devihitaṃ, ñātīnaṃ sakhinaṃ hitaṃ;

Hitaṃ sabbassa raṭṭhassa, kasmā vessantaraṃ puttaṃ;

Pabbājenti adūsakaṃ.

A benefit to the king, a benefit to the queen, a benefit to relatives and friends, a benefit to the whole realm—why do they banish Vessantara, their son, who is innocent?

1749.

1749.

‘‘Madhūniva palātāni, ambāva patitā chamā;

Evaṃ hessati te raṭṭhaṃ, pabbājenti adūsakaṃ.

Like plundered honeycombs, like mangoes fallen to the ground, so will your kingdom be, when they banish the innocent one.

1750.

1750.

‘‘Haṃso [Pg.320] nikhīṇapattova, pallalasmiṃ anūdake;

Apaviṭṭho amaccehi, eko rājā vihiyyasi.

Like a swan with worn-out feathers in a waterless marsh, forsaken by your ministers, you, O king, will be left all alone.

1751.

1751.

‘‘Taṃ taṃ brūmi mahārāja, attho te mā upaccagā;

Mā naṃ sivīnaṃ vacanā, pabbājesi adūsakaṃ’’.

This I tell you, great king, let not your welfare pass you by. Do not, at the word of the Sivi people, banish the innocent one.

1752.

1752.

‘‘Dhammassāpacitiṃ kummi, sivīnaṃ vinayaṃ dhajaṃ;

Pabbājemi sakaṃ puttaṃ, pāṇā piyataro hi me’’.

I pay respect to the Dhamma, the discipline and banner of the Sivis; I banish my own son, though he is dearer to me than life.

1753.

1753.

‘‘Yassa pubbe dhajaggāni, kaṇikārāva pupphitā;

Yāyantamanuyāyanti, svajjekova gamissati.

He whose banners, like blossoming kanikāra trees, formerly followed him as he went—today he will go alone.

1754.

1754.

‘‘Yassa pubbe dhajaggāni, kaṇikāravanāniva;

Yāyantamanuyāyanti, svajjekova gamissati.

He whose banners, like a forest of kanikāra trees, formerly followed him as he went—today he will go alone.

1755.

1755.

‘‘Yassa pubbe anīkāni, kaṇikārāva pupphitā;

Yāyantamanuyāyanti, svajjekova gamissati.

He whose armies, like blossoming kanikāra trees, formerly followed him as he went—today he will go alone.

1756.

1756.

‘‘Yassa pubbe anīkāni, kaṇikāravanāniva;

Yāyantamanuyāyanti, svajjekova gamissati.

He whose armies, like a forest of kanikāra trees, formerly followed him as he went—today he will go alone.

1757.

1757.

‘‘Indagopakavaṇṇābhā, gandhārā paṇḍukambalā;

Yāyantamanuyāyanti, svajjekova gamissati.

Those of the hue of the Indagopa insect, the pale woolen blankets of Gandhāra, used to follow him as he went—today he will go alone.

1758.

1758.

‘‘Yo pubbe hatthinā yāti, sivikāya rathena ca;

Svajja vessantaro rājā, kathaṃ gacchati pattiko.

He who formerly went by elephant, by palanquin, and by chariot—how does that King Vessantara today go on foot?

1759.

1759.

‘‘Kathaṃ candanalittaṅgo, naccagītappabodhano;

Khurājinaṃ pharasuñca, khārikājañca hāhiti.

How will he, whose limbs were anointed with sandalwood, who was awakened by dance and song, now carry a hide, an axe, and a carrying-pole with baskets?

1760.

1760.

‘‘Kasmā nābhiharissanti, kāsāva ajināni ca;

Pavisantaṃ brahāraññaṃ, kasmā cīraṃ na bajjhare.

Why will they not bring him ochre robes and animal hides? As he enters the great forest, why is he not bound with bark cloth?

1761.

1761.

‘‘Kathaṃ nu cīraṃ dhārenti, rājapabbājitā janā;

Kathaṃ kusamayaṃ cīraṃ, maddī paridahissati.

How now will they wear bark robes, those royal banished folk? How shall Maddī wear a robe made of kusa grass?

1762.

1762.

‘‘Kāsiyāni ca dhāretvā, khomakoṭumbarāni ca;

Kusacīrāni dhārentī, kathaṃ maddī karissati.

Having worn silks from Kāsi, and fine linen and cotton cloth, how will Maddī manage, wearing robes of kusa grass?

1763.

1763.

‘‘Vayhāhi [Pg.321] pariyāyitvā, sivikāya rathena ca;

Sā kathajja anujjhaṅgī, pathaṃ gacchati pattikā.

Having traveled about in carriages, in palanquins and chariots—how will she today, unsupported, go along the path on foot?

1764.

1764.

‘‘Yassā mudutalā hatthā, caraṇā ca sukhedhitā;

Sā kathajja anujjhaṅgī, pathaṃ gacchati pattikā.

She whose hands have soft palms, and whose feet were delicately raised—how will she today, unsupported, go along the path on foot?

1765.

1765.

‘‘Yassā mudutalā pādā, caraṇā ca sukhedhitā;

Pādukāhi suvaṇṇāhi, pīḷamānāva gacchati;

Sā kathajja anujjhaṅgī, pathaṃ gacchati pattikā.

She whose feet have soft soles, and whose steps are so delicate that she walked even in golden sandals as if in pain—how will she today, unsupported, go along the path on foot?

1766.

1766.

‘‘Yāssu itthisahassānaṃ, purato gacchati mālinī;

Sā kathajja anujjhaṅgī, vanaṃ gacchati ekikā.

She who, adorned with garlands, used to walk before thousands of women—how will she today, unsupported, go to the forest alone?

1767.

1767.

‘‘Yāssu sivāya sutvāna, muhuṃ uttasate pure;

Sā kathajja anujjhaṅgī, vanaṃ gacchati bhīrukā.

She who, in the city, would often tremble upon hearing the cry of a jackal—how does she today, unsupported and timid, go to the forest?

1768.

1768.

‘‘Yāssu indasagottassa, ulūkassa pavassato;

Sutvāna nadato bhītā, vāruṇīva pavedhati;

Sā kathajja anujjhaṅgī, vanaṃ gacchati bhīrukā.

She who, hearing the hooting cry of the owl of Indra's clan, would tremble in fear like a vāruṇī creeper—how does she today, unsupported and timid, go to the forest?

1769.

1769.

‘‘Sakuṇī hataputtāva, suññaṃ disvā kulāvakaṃ;

Ciraṃ dukkhena jhāyissaṃ, suññaṃ āgammimaṃ puraṃ.

Like a bird whose young are slain, seeing her empty nest, long will I grieve in sorrow, having come to this empty city.

1770.

1770.

‘‘Sakuṇī hataputtāva, suññaṃ disvā kulāvakaṃ;

Kisā paṇḍu bhavissāmi, piye putte apassatī.

Like a bird whose young are slain, seeing her empty nest, I will grow thin and pale, not seeing my beloved sons.

1771.

1771.

‘‘Sakuṇī hataputtāva, suññaṃ disvā kulāvakaṃ;

Tena tena padhāvissaṃ, piye putte apassatī.

Like a bird whose young are slain, seeing her empty nest, I will rush here and there, not seeing my beloved sons.

1772.

1772.

‘‘Kurarī hatachāpāva, suññaṃ disvā kulāvakaṃ;

Ciraṃ dukkhena jhāyissaṃ, suññaṃ āgammimaṃ puraṃ.

Like an osprey whose fledglings are slain, seeing her empty nest, long will I grieve in sorrow, having come to this empty city.

1773.

1773.

‘‘Kurarī hatachāpāva, suññaṃ disvā kulāvakaṃ;

Kisā paṇḍu bhavissāmi, piye putte apassatī.

Like an osprey whose fledglings are slain, seeing her empty nest, I will grow thin and pale, not seeing my beloved sons.

1774.

1774.

‘‘Kurarī hatachāpāva, suññaṃ disvā kulāvakaṃ;

Tena tena padhāvissaṃ, piye putte apassatī.

Like an osprey whose fledglings are slain, seeing her empty nest, I will rush here and there, not seeing my beloved sons.

1775.

1775.

‘‘Sā [Pg.322] nūna cakkavākīva, pallalasmiṃ anūdake;

Ciraṃ dukkhena jhāyissaṃ, suññaṃ āgammimaṃ puraṃ.

Surely, like a ruddy sheldrake in a waterless pond, long will I grieve in sorrow, having come to this empty city.

1776.

1776.

‘‘Sā nūna cakkavākīva, pallalasmiṃ anūdake;

Kisā paṇḍu bhavissāmi, piye putte apassatī.

Surely, like a ruddy sheldrake in a waterless pond, I will become thin and pale, not seeing my beloved sons.

1777.

1777.

‘‘Sā nūna cakkavākīva, pallalasmiṃ anūdake;

Tena tena padhāvissaṃ, piye putte apassatī.

Surely, like a ruddy sheldrake in a waterless pond, I will rush here and there, not seeing my beloved sons.

1778.

1778.

‘‘Evaṃ me vilapantiyā, rājā puttaṃ adūsakaṃ;

Pabbājesi vanaṃ raṭṭhā, maññe hissāmi jīvitaṃ’’.

While I was thus lamenting, the king banished my innocent son from the kingdom to the forest; I think I shall give up my life.

1779.

1779.

‘‘Tassā lālappitaṃ sutvā, sabbā antepure bahū ;

Bāhā paggayha pakkanduṃ, sivikaññā samāgatā.

Hearing her wailing, all the many Sivi maidens in the inner palace gathered together and, raising their arms, cried out.

1780.

1780.

‘‘Sālāva sampamathitā, mālutena pamadditā;

Senti puttā ca dārā ca, vessantaranivesane.

Like sāla trees violently shaken, crushed by the wind, so lie the sons and wives in Vessantara’s dwelling.

1781.

1781.

‘‘Orodhā ca kumārā ca, vesiyānā ca brāhmaṇā;

Bāhā paggayha pakkanduṃ, vessantaranivesane.

The royal ladies and princes, the merchants and brahmins, raising their arms, cried out in Vessantara’s dwelling.

1782.

1782.

‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Bāhā paggayha pakkanduṃ, vessantaranivesane.

Elephant riders, army commanders, charioteers, and foot soldiers, raising their arms, cried out in Vessantara's dwelling.

1783.

1783.

‘‘Tato ratyā vivasāne, sūriyassuggamanaṃ pati;

Atha vessantaro rājā, dānaṃ dātuṃ upāgami.

Then, at the end of the night, toward the rising of the sun, King Vessantara approached to give gifts.

1784.

1784.

‘‘Vatthāni vatthakāmānaṃ, soṇḍānaṃ detha vāruṇiṃ;

Bhojanaṃ bhojanatthīnaṃ, sammadeva pavecchatha.

Give clothes to those who desire clothes, give strong drink to those fond of it; give food to those who need food—distribute it all properly.

1785.

1785.

‘‘Mā ca kiñci vanibbake, heṭṭhayittha idhāgate;

Tappetha annapānena, gacchantu paṭipūjitā.

Let no beggar who comes here be harmed; satisfy them with food and drink; let them depart, honored.

1786.

1786.

‘‘Athettha vattatī saddo, tumulo bheravo mahā;

Dānena taṃ nīharanti, puna dānaṃ adā tuvaṃ.

Then a sound arose, tumultuous, dreadful, and great: 'By his giving they banish him, yet he gave gifts again!'

1787.

1787.

‘‘Tesu mattā kilantāva, sampatanti vanibbakā;

Nikkhamante mahārāje, sivīnaṃ raṭṭhavaḍḍhane.

Intoxicated and exhausted, the beggars collapsed as the great king, the increaser of the Sivi kingdom, departed.

1788.

1788.

‘‘Acchecchuṃ [Pg.323] vata bho rukkhaṃ, nānāphaladharaṃ dumaṃ;

Yathā vessantaraṃ raṭṭhā, pabbājenti adūsakaṃ.

Alas, indeed, they have cut down the tree, the tree bearing various fruits, just as they banish the innocent Vessantara from the kingdom.

1789.

1789.

‘‘Acchecchuṃ vata bho rukkhaṃ, sabbakāmadadaṃ dumaṃ;

Yathā vessantaraṃ raṭṭhā, pabbājenti adūsakaṃ.

Alas, indeed, they have cut down the tree, the wish-granting tree, just as they banish the innocent Vessantara from the kingdom.

1790.

1790.

‘‘Acchecchuṃ vata bho rukkhaṃ, sabbakāmarasāharaṃ;

Yathā vessantaraṃ raṭṭhā, pabbājenti adūsakaṃ.

Alas, indeed, they have cut down the tree, the tree bringing all desired tastes, just as they banish the innocent Vessantara from the kingdom.

1791.

1791.

‘‘Ye vuḍḍhā ye ca daharā, ye ca majjhimaporisā;

Bāhā paggayha pakkanduṃ, nikkhamante mahārāje;

Sivīnaṃ raṭṭhavaḍḍhane.

Those who were old, those who were young, and those in the prime of life, stretched out their arms and wailed as the great king departed, the increaser of the Sivi kingdom.

1792.

1792.

‘‘Atiyakkhā vassavarā, itthāgārā ca rājino;

Bāhā paggayha pakkanduṃ, nikkhamante mahārāje;

Sivīnaṃ raṭṭhavaḍḍhane.

The chief consorts and the women of the king's inner palace stretched out their arms and wailed as the great king, the increaser of the Sivi kingdom, departed.

1793.

1793.

‘‘Thiyopi tattha pakkanduṃ, yā tamhi nagare ahu;

Nikkhamante mahārāje, sivīnaṃ raṭṭhavaḍḍhane.

The women in that city also wailed there, as the great king, the increaser of the Sivi kingdom, departed.

1794.

1794.

‘‘Ye brāhmaṇā ye ca samaṇā, aññe vāpi vanibbakā;

Bāhā paggayha pakkanduṃ, adhammo kira bho iti.

The brahmins, ascetics, and other mendicants stretched out their arms and cried out, 'Indeed, sirs, this is unrighteous!'

1795.

1795.

‘‘Yathā vessantaro rājā, yajamāno sake pure;

Sivīnaṃ vacanatthena, samhā raṭṭhā nirajjati.

Thus King Vessantara, while performing sacrifices in his own city, is banished from his own kingdom by the word of the Sivis.

1796.

1796.

‘‘Satta hatthisate datvā, sabbālaṅkārabhūsite;

Suvaṇṇakacche mātaṅge, hemakappanavāsase.

Having given seven hundred elephants, all adorned with ornaments, great elephants with golden girth-bands, clad in golden caparisons.

1797.

1797.

‘‘Ārūḷhe gāmaṇīyehi, tomaraṅkusapāṇibhi;

Esa vessantaro rājā, samhā raṭṭhā nirajjati.

Mounted by chieftains with spears and goads in hand; this King Vessantara is banished from his own kingdom.

1798.

1798.

‘‘Satta assasate datvā, sabbālaṅkārabhūsite;

Ājānīyeva jātiyā, sindhave sīghavāhane.

Having given seven hundred horses, all adorned with ornaments, thoroughbreds by birth, swift steeds from Sindh.

1799.

1799.

‘‘Ārūḷhe gāmaṇīyehi, illiyācāpadhāribhi;

Esa vessantaro rājā, samhā raṭṭhā nirajjati.

Mounted by chieftains bearing swords and bows; this King Vessantara is banished from his own kingdom.

1800.

1800.

‘‘Satta rathasate datvā, sannaddhe ussitaddhaje;

Dīpe athopi veyagghe, sabbālaṅkārabhūsite.

Having given seven hundred chariots, yoked and ready with banners raised high, covered with leopard and tiger skins, and all adorned with ornaments.

1801.

1801.

‘‘Ārūḷhe [Pg.324] gāmaṇīyehi, cāpahatthehi vammibhi;

Esa vessantaro rājā, samhā raṭṭhā nirajjati.

Mounted by chieftains, armored and with bows in hand; this King Vessantara is banished from his own kingdom.

1802.

1802.

‘‘Satta itthisate datvā, ekamekā rathe ṭhitā;

Sannaddhā nikkharajjūhi, suvaṇṇehi alaṅkatā.

Having given seven hundred women, each standing in a chariot, equipped with golden cords and adorned with golden ornaments.

1803.

1803.

‘‘Pītālaṅkārā pītavasanā, pītābharaṇavibhūsitā;

Aḷārapamhā hasulā, susaññā tanumajjhimā;

Esa vessantaro rājā, samhā raṭṭhā nirajjati.

Adorned with yellow ornaments, clad in yellow robes, embellished with yellow jewelry; with curved eyelashes, smiling, of graceful form, and slender-waisted; this King Vessantara is banished from his own kingdom.

1804.

1804.

‘‘Satta dhenusate datvā, sabbā kaṃsupadhāraṇā ;

Esa vessantaro rājā, samhā raṭṭhā nirajjati.

Having given seven hundred milk-cows, all with bronze pails; this King Vessantara is banished from his own kingdom.

1805.

1805.

‘‘Satta dāsisate datvā, satta dāsasatāni ca;

Esa vessantaro rājā, samhā raṭṭhā nirajjati.

Having given seven hundred female slaves and seven hundred male slaves, this King Vessantara is banished from his own kingdom.

1806.

1806.

‘‘Hatthī assarathe datvā, nāriyo ca alaṅkatā;

Esa vessantaro rājā, samhā raṭṭhā nirajjati.

Having given elephants, horses, chariots, and adorned women, this King Vessantara is banished from his own kingdom.

1807.

1807.

‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Mahādāne padinnamhi, medanī sampakampatha.

Then it was dreadful, then it was hair-raising; when the great gift was given, the earth quaked.

1808.

1808.

‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Yaṃ pañjalikato rājā, samhā raṭṭhā nirajjati.

Then it was dreadful, then it was hair-raising, when the king, with hands joined in reverence, was banished from his own kingdom.

1809.

1809.

‘‘Athettha vattatī saddo, tumulo bheravo mahā;

Dānena taṃ nīharanti, puna dānaṃ adā tuvaṃ.

Then a sound arose, tumultuous, dreadful, and great: 'By his giving they banish him, yet he gave gifts again!'

1810.

1810.

‘‘Tesu mattā kilantāva, sampatanti vanibbakā;

Nikkhamante mahārāje, sivīnaṃ raṭṭhavaḍḍhane’’.

Intoxicated and exhausted, the beggars collapsed as the great king, the increaser of the Sivi kingdom, departed.

1811.

1811.

‘‘Āmantayittha rājānaṃ, sañjayaṃ dhamminaṃ varaṃ ;

Avaruddhasi maṃ deva, vaṅkaṃ gacchāmi pabbataṃ.

He addressed King Sañjaya, the best of the righteous: 'You have banished me, O lord; I shall go to Vaṅka mountain.'

1812.

1812.

‘‘Ye hi keci mahārāja, bhūtā ye ca bhavissare;

Atittāyeva kāmehi, gacchanti yamasādhanaṃ.

For all beings, O great king, who have been and who will be, go to Yama's abode, unsatisfied with sensual pleasures.

1813.

1813.

‘‘Svāhaṃ [Pg.325] sake abhissasiṃ, yajamāno sake pure;

Sivīnaṃ vacanatthena, samhā raṭṭhā nirajjati.

I, who was master in my own city and performed sacrifices, am banished from my own kingdom by the word of the Sivis.

1814.

1814.

‘‘Aghaṃ taṃ paṭisevissaṃ, vane vāḷamigākiṇṇe;

Khaggadīpinisevite, ahaṃ puññāni karomi;

Tumhe paṅkamhi sīdatha’’.

I will resort to that dangerous forest, teeming with beasts of prey, frequented by rhinoceroses and leopards. I will make merit, while you sink in the mud.

1815.

1815.

‘‘Anujānāhi maṃ amma, pabbajjā mama ruccati;

Svāhaṃ sake abhissasiṃ, yajamāno sake pure;

Sivīnaṃ vacanatthena, samhā raṭṭhā nirajjati.

Grant me permission, mother, for the renunciant life is pleasing to me. I, who was master in my own city and performed sacrifices, am banished from my own kingdom by the word of the Sivis.

1816.

1816.

‘‘Aghaṃ taṃ paṭisevissaṃ, vane vāḷamigākiṇṇe;

Khaggadīpinisevite, ahaṃ puññāni karomi;

I will resort to that dangerous wilderness, teeming with beasts of prey, frequented by rhinoceroses and leopards, and there I will perform meritorious deeds.

Tumhe paṅkamhi sīdatha.

While you sink in the mud.

1817.

1817.

‘‘Anujānāmi taṃ putta, pabbajjā te samijjhatu;

Ayañca maddī kalyāṇī, susaññā tanumajjhimā;

I grant you permission, son. May your renunciation be successful. But this Maddi, who is lovely, of graceful form, and slender-waisted—

Acchataṃ saha puttehi, kiṃ araññe karissati’’.

Let her stay here with her sons; what will she do in the forest?

1818.

1818.

‘‘Nāhaṃ akāmā dāsimpi, araññaṃ netumussahe;

Sace icchati anvetu, sace nicchati acchatu’’.

I would not venture to take even an unwilling slave girl to the forest; if she wishes, let her follow; if she does not wish, let her stay.

1819.

1819.

‘‘Tato suṇhaṃ mahārājā, yācituṃ paṭipajjatha;

Mā candanasamācāre, rajojallaṃ adhārayi.

Then the great king proceeded to entreat his daughter-in-law: 'Do not, you whose conduct is like sandalwood, cover yourself in dust and dirt.'

1820.

1820.

‘‘Mā kāsiyāni dhāretvā, kusacīraṃ adhārayi;

Dukkho vāso araññasmiṃ, mā hi tvaṃ lakkhaṇe gami.

Do not, having once worn Benares silk, now wear a garment of kusa grass. Life in the forest is harsh; do not go, O fortunate one.

1821.

1821.

‘‘Tamabravi rājaputtī, maddī sabbaṅgasobhanā;

Nāhaṃ taṃ sukhamiccheyyaṃ, yaṃ me vessantaraṃ vinā’’.

To him spoke the princess Maddi, lovely in all her limbs: 'I would not wish for any happiness that is without Vessantara.'

1822.

1822.

‘‘Tamabravi mahārājā, sivīnaṃ raṭṭhavaḍḍhano;

Iṅgha maddī nisāmeti, vane ye honti dussahā.

The great king, increaser of the Sivi realm, said to her: 'Come, Maddī, listen now to the things in the forest that are hard to endure.'

1823.

1823.

‘‘Bahū kīṭā paṭaṅgā ca, makasā madhumakkhikā;

Tepi taṃ tattha hiṃseyyuṃ, taṃ te dukkhataraṃ siyā.

Many insects, moths, mosquitoes, and honeybees—they too might harm you there; that would be more painful for you.

1824.

1824.

‘‘Apare [Pg.326] passa santāpe, nadīnupanisevite;

Sappā ajagarā nāma, avisā te mahabbalā.

See other afflictions, dwelling near rivers: serpents named Ajagara, non-venomous, and of great strength.

1825.

1825.

‘‘Te manussaṃ migaṃ vāpi, api māsannamāgataṃ;

Parikkhipitvā bhogehi, vasamānenti attano.

They encircle with their coils a man or a beast, even one that has come near, and bring it under their control.

1826.

1826.

‘‘Aññepi kaṇhajaṭino, acchā nāma aghammigā;

Na tehi puriso diṭṭho, rukkhamāruyha muccati.

And other dangerous beasts, bears by name, with matted black fur; no man seen by them escapes by climbing a tree.

1827.

1827.

‘‘Saṅghaṭṭayantā siṅgāni, tikkhaggātippahārino ;

Mahiṃsā vicarantettha, nadiṃ sotumbaraṃ pati.

Clashing their horns, with sharp points and fierce blows, buffaloes roam here, toward the Sotumbara river.

1828.

1828.

‘‘Disvā migānaṃ yūthānaṃ, gavaṃ sañcarataṃ vane;

Dhenuva vacchagiddhāva, kathaṃ maddi karissasi.

Seeing herds of wild animals and cattle wandering in the forest, like a cow longing for her calf, what will you do, Maddī?

1829.

1829.

‘‘Disvā sampatite ghore, dumaggesu plavaṅgame;

Akhettaññāya te maddi, bhavissate mahabbhayaṃ.

Seeing the dreadful monkeys leaping in the treetops, for you, Maddī, who are unfamiliar with the region, there will be great fear.

1830.

1830.

‘‘Yā tvaṃ sivāya sutvāna, muhuṃ uttasayī pure;

Sā tvaṃ vaṅkamanuppattā, kathaṃ maddi karissasi.

You who, upon hearing the cry of a jackal, were often frightened in the past; now that you have reached the Vaṅka mountain, what will you do, Maddī?

1831.

1831.

‘‘Ṭhite majjhanhike kāle, sannisinnesu pakkhisu;

Saṇateva brahāraññaṃ, tattha kiṃ gantumicchasi’’.

At high noon, when the birds are settled and still, the great forest falls silent; why do you wish to go there?

1832.

1832.

‘‘Tamabravi rājaputtī, maddī sabbaṅgasobhanā;

Yāni etāni akkhāsi, vane paṭibhayāni me;

Sabbāni abhisambhossaṃ, gacchaññeva rathesabha.

The princess Maddī, beautiful in every limb, said to him: 'All these dangers in the forest that you have described to me, I shall overcome them all. I will certainly go, O bull among charioteers.'

1833.

1833.

‘‘Kāsaṃ kusaṃ poṭakilaṃ, usiraṃ muñjapabbajaṃ ;

Urasā panudahissāmi, nassa hessāmi dunnayā.

Kāsa grass, kusa grass, poṭakila, usīra, and muñja reeds, I will push aside with my chest; I shall not be of weak resolve.

1834.

1834.

‘‘Bahūhi vata cariyāhi, kumārī vindate patiṃ;

Udarassuparodhena, gohanuveṭhanena ca.

Indeed, through many observances a maiden finds a husband: through restraint of the belly and through wrapping the shins.

1835.

1835.

‘‘Aggissa pāricariyāya, udakummujjanena ca;

Vedhabyaṃ kaṭukaṃ loke, gacchaññeva rathesabha.

By tending the sacred fire and by plunging into water—widowhood is bitter in the world. I will certainly go, O bull among charioteers.

1836.

1836.

‘‘Apissā [Pg.327] hoti appatto, ucchiṭṭhamapi bhuñjituṃ;

Yo naṃ hatthe gahetvāna, akāmaṃ parikaḍḍhati;

Vedhabyaṃ kaṭukaṃ loke, gacchaññeva rathesabha.

She may not even get to eat the leftovers of him who, seizing her by the hand, drags her against her will. Widowhood is bitter in the world; I will certainly go, O bull among charioteers.

1837.

1837.

‘‘Kesaggahaṇamukkhepā, bhūmyā ca parisumbhanā;

Datvā ca nopakkamati, bahudukkhaṃ anappakaṃ;

Vedhabyaṃ kaṭukaṃ loke, gacchaññeva rathesabha.

Seizing her by the hair and lifting her up, striking her on the ground; and having struck her, he does not desist—much suffering, and not a little. Widowhood is bitter in the world; I will certainly go, O bull among charioteers.

1838.

1838.

‘‘Sukacchavī vedhaverā, datvā subhagamānino;

Akāmaṃ parikaḍḍhanti, ulūkaññeva vāyasā;

Vedhabyaṃ kaṭukaṃ loke, gacchaññeva rathesabha.

Though she has fair skin, men proud of their good fortune drag the unwilling widow, just as crows drag an owl. Widowhood is bitter in the world; I will certainly go, O bull among charioteers.

1839.

1839.

‘‘Api ñātikule phīte, kaṃsapajjotane vasaṃ;

Nevābhivākyaṃ na labhe, bhātūhi sakhinīhipi ;

Vedhabyaṃ kaṭukaṃ loke, gacchaññeva rathesabha.

Even in a prosperous family of kinsmen, living in a shining bronze mansion, she receives no greeting from her brothers or female friends. Widowhood is bitter in the world; I will certainly go, O bull among charioteers.

1840.

1840.

‘‘Naggā nadī anūdakā, naggaṃ raṭṭhaṃ arājakaṃ;

Itthīpi vidhavā naggā, yassāpi dasa bhātaro;

Vedhabyaṃ kaṭukaṃ loke, gacchaññeva rathesabha.

A river without water is bare, a kingdom without a king is bare; a widowed woman is also bare, even if she has ten brothers. Widowhood is bitter in the world; I will certainly go, O bull among charioteers.

1841.

1841.

‘‘Dhajo rathassa paññāṇaṃ, dhūmo paññāṇamaggino;

Rājā rathassa paññāṇaṃ, bhattā paññāṇamitthiyā;

Vedhabyaṃ kaṭukaṃ loke, gacchaññeva rathesabha.

The banner is the sign of a chariot, smoke is the sign of fire; the king is the sign of a kingdom, a husband is the sign of a woman. Widowhood is bitter in the world; I will certainly go, O bull among charioteers.

1842.

1842.

‘‘Yā daliddī daliddassa, aḍḍhā aḍḍhassa kittimaṃ;

Taṃ ve devā pasaṃsanti, dukkarañhi karoti sā.

The poor woman who is true to a poor man, the rich woman to a rich man—her the gods indeed praise, for she does what is difficult.

1843.

1843.

‘‘Sāmikaṃ anubandhissaṃ, sadā kāsāyavāsinī;

Pathabyāpi abhijjantyā, vedhabyaṃ kaṭukitthiyā.

I will follow my husband, always wearing the ascetic's ochre robe. For a woman, even one who might desire the whole earth, widowhood is bitter.

1844.

1844.

‘‘Api sāgarapariyantaṃ, bahuvittadharaṃ mahiṃ;

Nānāratanaparipūraṃ, nicche vessantaraṃ vinā.

Without Vessantara, she would not desire the earth, though it be bounded by the ocean, possessed of great wealth, and full of various jewels.

1845.

1845.

‘‘Kathaṃ nu tāsaṃ hadayaṃ, sukharā vata itthiyo;

Yā sāmike dukkhitamhi, sukhamicchanti attano.

How indeed are the hearts of those women, seekers of their own comfort, who desire happiness for themselves while their husband is suffering?

1846.

1846.

‘‘Nikkhamante [Pg.328] mahārāje, sivīnaṃ raṭṭhavaḍḍhane;

Tamahaṃ anubandhissaṃ, sabbakāmadado hi me’’.

When the great king, the increaser of the Sivi realm, departs, I will follow him, for he is the giver of all my desires.

1847.

1847.

‘‘Tamabravi mahārājā, maddiṃ sabbaṅgasobhanaṃ;

Ime te daharā puttā, jālī kaṇhājinā cubho;

Nikkhippa lakkhaṇe gaccha, mayaṃ te posayāmase’’.

The great king said to Maddī, beautiful in every limb: 'These young children of yours, Jāli and Kaṇhājinā, both—leave them, O you of auspicious signs, and go. We shall look after them.'

1848.

1848.

‘‘Tamabravi rājaputtī, maddī sabbaṅgasobhanā;

Piyā me puttakā deva, jālī kaṇhājinā cubho;

Tyamhaṃ tattha ramessanti, araññe jīvasokinaṃ’’.

The princess Maddī, beautiful in every limb, replied: 'My beloved children, O king, Jāli and Kaṇhājinā, both; they will delight me there in the forest, as I live in sorrow.'

1849.

1849.

‘‘Tamabravi mahārājā, sivīnaṃ raṭṭhavaḍḍhano;

Sālīnaṃ odanaṃ bhutvā, suciṃ maṃsūpasecanaṃ;

Rukkhaphalāni bhuñjantā, kathaṃ kāhanti dārakā.

'Having been used to eating fine sālī rice with pure meat sauces, how will the children fare eating the fruits of trees?'

1850.

1850.

‘‘Bhutvā satapale kaṃse, sovaṇṇe satarājike;

Rukkhapattesu bhuñjantā, kathaṃ kāhanti dārakā.

'Having eaten from bronze bowls worth a hundred palas, and golden ones of great value, how will the children fare, eating from tree leaves?'

1851.

1851.

‘‘Kāsiyāni ca dhāretvā, khomakoṭumbarāni ca;

Kusacīrāni dhārentā, kathaṃ kāhanti dārakā.

'Having worn garments of Kāsi silk, and fine linen and cotton cloth, how will the children fare, wearing robes of grass and bark?'

1852.

1852.

‘‘Vayhāhi pariyāyitvā, sivikāya rathena ca;

Pattikā paridhāvantā, kathaṃ kāhanti dārakā.

'Having traveled in conveyances, palanquins, and chariots, how will the children fare, running about on foot?'

1853.

1853.

‘‘Kūṭāgāre sayitvāna, nivāte phusitaggaḷe;

Sayantā rukkhamūlasmiṃ, kathaṃ kāhanti dārakā.

'Having slept in gabled chambers, sheltered from the wind with bolts fastened, how will the children fare, sleeping at the foot of a tree?'

1854.

1854.

‘‘Pallaṅkesu sayitvāna, gonake cittasanthate;

Sayantā tiṇasanthāre, kathaṃ kāhanti dārakā.

'Having slept on divans with beautifully spread woolen covers, how will the children fare, sleeping on a bed of grass?'

1855.

1855.

‘‘Gandhakena vilimpitvā, agarucandanena ca;

Rajojallāni dhārentā, kathaṃ kāhanti dārakā.

'Having been anointed with perfumes, with aloe and sandalwood, how will the children fare, covered in dust and grime?'

1856.

1856.

‘‘Cāmaramorahatthehi, bījitaṅgā sukhedhitā ;

Phuṭṭhā ḍaṃsehi makasehi, kathaṃ kāhanti dārakā’’.

'Their limbs fanned by yak-tail whisks and peacock feathers, nurtured in comfort, how will the children fare, bitten by gadflies and mosquitoes?'

1857.

1857.

‘‘Tamabravi [Pg.329] rājaputtī, maddī sabbaṅgasobhanā;

Mā deva paridevesi, mā ca tvaṃ vimano ahu;

Yathā mayaṃ bhavissāma, tathā hessanti dārakā.

The princess Maddī, beautiful in all her limbs, replied: 'Do not lament, O king, and do not be disheartened. As we shall be, so will the children be.'

1858.

1858.

‘‘Idaṃ vatvāna pakkāmi, maddī sabbaṅgasobhanā;

Sivimaggena anvesi, putte ādāya lakkhaṇā’’.

Having said this, Maddī, beautiful in every limb, departed. She, the one of auspicious signs, followed along the Sivi road, taking her children.

1859.

1859.

Tato vessantaro rājā, dānaṃ datvāna khattiyo;

Pitu mātu ca vanditvā, katvā ca naṃ padakkhiṇaṃ.

Then King Vessantara, the Khattiya, having given gifts, paid homage to his father and mother and circumambulated them respectfully.

1860.

1860.

Catuvāhiṃ rathaṃ yuttaṃ, sīghamāruyha sandanaṃ;

Ādāya puttadārañca, vaṅkaṃ pāyāsi pabbataṃ.

Having swiftly mounted the swift chariot yoked with four horses, taking his children and wife, he set out for the Vaṅka mountain.

1861.

1861.

Tato vessantaro rājā, yenāsi bahuko jano;

‘‘Āmanta kho taṃ gacchāma, arogā hontu ñātayo’’.

Then King Vessantara, where many people were, said: 'We now take our leave of you; we are going. May our kinsmen be free from illness.'

1862.

1862.

‘‘Iṅgha maddi nisāmehi, rammarūpaṃva dissati;

Āvāsaṃ siviseṭṭhassa, pettikaṃ bhavanaṃ mama’’.

Come, Maddi, listen: it appears like a delightful sight. This is the dwelling place of the chief of the Sivis, my ancestral home.

1863.

1863.

‘‘Taṃ brāhmaṇā anvagamuṃ, te naṃ asse ayācisuṃ;

Yācito paṭipādesi, catunnaṃ caturo haye’’’.

The brahmins followed him and requested horses from him. When requested, he provided four horses for the four of them.

1864.

1864.

‘‘Iṅgha maddi nisāmehi, cittarūpaṃva dissati;

Migarohiccavaṇṇena, dakkhiṇassā vahanti maṃ’’.

Come, Maddi, listen: it appears like a painted image. With the color of a red deer, the southern mares carry me.

1865.

1865.

‘‘Athettha pañcamo āgā, so taṃ rathamayācatha;

Tassa taṃ yācitodāsi, na cassupahato mano.

Then a fifth one came there and asked him for his chariot. He gave it when asked, and his mind was not afflicted.

1866.

1866.

‘‘Tato vessantaro rājā, oropetvā sakaṃ janaṃ;

Assāsayi assarathaṃ, brāhmaṇassa dhanesino’’.

Then King Vessantara, having caused his own family to alight, handed over the horse-chariot to the wealth-seeking brahmin.

1867.

1867.

‘‘Tvaṃ maddi kaṇhaṃ gaṇhāhi, lahu esā kaniṭṭhikā;

Ahaṃ jāliṃ gahessāmi, garuko bhātiko hi so’’.

You, Maddi, take Kaṇhā; she is light, being the younger sister. I will take Jāli, for he is heavy, being the brother.

1868.

1868.

‘‘Rājā kumāramādāya, rājaputtī ca dārikaṃ;

Sammodamānā pakkāmuṃ, aññamaññaṃ piyaṃvadā’’.

The king, taking the prince, and the princess, the maiden, departed, rejoicing together, speaking pleasant words to one another.

Dānakaṇḍaṃ nāma.

The Chapter on Giving.

Vanapavesanaṃ

Entering the Forest

1869.

1869.

‘‘Yadi [Pg.330] keci manujā enti, anumagge paṭipathe;

Maggaṃ te paṭipucchāma, kuhiṃ vaṅkatapabbato.

If any people come, along the main path or a side path, we ask them the way: ‘Where is Vaṅkata Mountain?’

1870.

1870.

‘‘Te tattha amhe passitvā, kalunaṃ paridevayuṃ;

Dukkhaṃ te paṭivedenti, dūre vaṅkatapabbato’’.

Seeing us there, they would lament piteously; they would report the hardship: ‘Far away is Vaṅkata Mountain.’

1871.

1871.

‘‘Yadi passanti pavane, dārakā phaline dume;

Tesaṃ phalānaṃ hetumhi, uparodanti dārakā.

If the children see fruit-bearing trees in the forest, for the sake of those fruits the children cry.

1872.

1872.

‘‘Rodante dārake disvā, ubbiddhā vipulā dumā;

Sayamevonamitvāna, upagacchanti dārake.

Seeing the crying children, the tall, large trees, bending down of their own accord, approach the children.

1873.

1873.

‘‘Idaṃ accherakaṃ disvā, abbhutaṃ lomahaṃsanaṃ;

Sādhukāraṃ pavattesi, maddī sabbaṅgasobhanā.

Seeing this wonder, amazing and hair-raising, Maddī, beautiful in every limb, uttered a cry of approval.

1874.

1874.

‘‘Accheraṃ vata lokasmiṃ, abbhutaṃ lomahaṃsanaṃ;

Vessantarassa tejena, sayamevonatā dumā’’.

‘A wonder indeed in the world, amazing and hair-raising! By the majesty of Vessantara, the trees have bent down of their own accord.’

1875.

1875.

‘‘Saṅkhipiṃsu pathaṃ yakkhā, anukampāya dārake;

Nikkhantadivaseneva, cetaraṭṭhaṃ upāgamuṃ’’.

The yakkhas shortened the path, out of compassion for the children; on the very day they set out, they arrived in the Ceta country.

1876.

1876.

‘‘Te gantvā dīghamaddhānaṃ, cetaraṭṭhaṃ upāgamuṃ;

Iddhaṃ phītaṃ janapadaṃ, bahumaṃsasurodanaṃ’’.

Having travelled a long distance, they arrived in the Ceta country, a prosperous and flourishing land, abundant with meat, liquor, and rice.

1877.

1877.

‘‘Cetiyo parivāriṃsu, disvā lakkhaṇamāgataṃ;

Sukhumālī vata ayyā, pattikā paridhāvati.

The Cetans surrounded them, seeing her who had arrived endowed with auspicious marks. ‘How delicate indeed is the noble lady, wandering on foot!’

1878.

1878.

‘‘Vayhāhi pariyāyitvā, sivikāya rathena ca;

Sājja maddī araññasmiṃ, pattikā paridhāvati’’.

Having travelled about in litters, palanquins, and chariots, today that same Maddī wanders on foot in the forest.

1879.

1879.

‘‘Taṃ disvā cetapāmokkhā, rodamānā upāgamuṃ;

Kacci nu deva kusalaṃ, kacci deva anāmayaṃ;

Kacci pitā arogo te, sivīnañca anāmayaṃ.

Seeing him, the Cetan chiefs approached weeping: ‘We trust, O lord, that you are well? We trust, O lord, that you are in good health? We trust your father is free from illness, and that the Sivis are also well?’

1880.

1880.

‘‘Ko te balaṃ mahārāja, ko nu te rathamaṇḍalaṃ;

Anassako arathako, dīghamaddhānamāgato;

Kaccāmittehi pakato, anuppattosimaṃ disaṃ’’.

‘Where is your army, O great king? Where is your retinue of chariots? Without horses, without a chariot, you have come a long way. We trust you have not been overcome by enemies, having arrived in this region?’

1881.

1881.

‘‘Kusalañceva [Pg.331] me samma, atho samma anāmayaṃ;

Atho pitā arogo me, sivīnañca anāmayaṃ.

‘Indeed, friends, I am well, and also, friends, I am in good health. Moreover, my father is free from illness, and the Sivis are also well.’

1882.

1882.

‘‘Ahañhi kuñjaraṃ dajjaṃ, īsādantaṃ urūḷhavaṃ;

Khettaññuṃ sabbayuddhānaṃ, sabbasetaṃ gajuttamaṃ.

‘For I gave away an elephant, with tusks like chariot-poles, of mighty frame, skilled in all battlefields, an all-white, supreme elephant.’

1883.

1883.

‘‘Paṇḍukambalasañchannaṃ, pabhinnaṃ sattumaddanaṃ;

Dantiṃ savāḷabījaniṃ, setaṃ kelāsasādisaṃ.

‘Covered with a pale woolen blanket, in rut and crushing its foes, a tusker with its chowrie-fan, white as Mount Kelāsa.’

1884.

1884.

‘‘Sasetacchattaṃ saupādheyyaṃ, sāthappanaṃ sahatthipaṃ;

Aggayānaṃ rājavāhiṃ, brāhmaṇānaṃ adāsahaṃ.

‘With its white parasol and cushions, with its housing and its elephant-keeper, the foremost royal vehicle—this I gave to the brahmins.’

1885.

1885.

‘‘Tasmiṃ me sivayo kuddhā, pitā cupahatomano;

Avaruddhasi maṃ rājā, vaṅkaṃ gacchāmi pabbataṃ;

Okāsaṃ sammā jānātha, vane yattha vasāmase’’.

‘On account of this, the Sivis were angry with me, and my father’s mind was afflicted. The king has banished me; I go to Vaṅka mountain. Please know of a suitable place in the forest where we might dwell.’

1886.

1886.

‘‘Svāgataṃ te mahārāja, atho te adurāgataṃ;

Issarosi anuppatto, yaṃ idhatthi pavedaya.

‘Welcome to you, great king, and your arrival is fortunate. You have arrived as our lord; tell us what is needed here.’

1887.

1887.

‘‘Sākaṃ bhisaṃ madhuṃ maṃsaṃ, suddhaṃ sālinamodanaṃ;

Paribhuñja mahārāja, pāhuno nosi āgato’’.

‘Vegetables, lotus roots, honey, and meat, and pure Sāli rice—partake of these, great king, you are our honored guest who has arrived.’

1888.

1888.

‘‘Paṭiggahitaṃ yaṃ dinnaṃ, sabbassa agghiyaṃ kataṃ;

Avaruddhasi maṃ rājā, vaṅkaṃ gacchāmi pabbataṃ;

Okāsaṃ sammā jānātha, vane yattha vasāmase’’.

‘What has been given is accepted, and all has been honored. The king has banished me; I go to Vaṅka mountain. Please know of a suitable place in the forest where we might dwell.’

1889.

1889.

‘‘Idheva tāva acchassu, cetaraṭṭhe rathesabha;

Yāva cetā gamissanti, rañño santika yācituṃ.

‘Stay here for a while, O bull among charioteers, in the Ceta country, until the Cetans go to the king’s presence to plead.’

1890.

1890.

‘‘Nijjhāpetuṃ mahārājaṃ, sivīnaṃ raṭṭhavaḍḍhanaṃ;

Taṃ taṃ cetā purakkhatvā, patītā laddhapaccayā;

Parivāretvāna gacchanti, evaṃ jānāhi khattiya’’.

‘To persuade the great king, the increaser of the Sivis’ realm; then the Cetans, having placed you at their head, pleased and having gained their purpose, will go surrounding you—know this, O warrior.’

1891.

1891.

‘‘Mā vo ruccittha gamanaṃ, rañño santika yācituṃ;

Nijjhāpetuṃ mahārājaṃ, rājāpi tattha nissaro.

‘Let not this journey to plead with the king be agreeable to you. To persuade the great king is not possible, for the king himself is powerless in this matter.’

1892.

1892.

‘‘Accuggatā hi sivayo, balaggā negamā ca ye;

Te vidhaṃsetumicchanti, rājānaṃ mama kāraṇā’’.

‘For the Sivis are extremely powerful, as are the army leaders and the townsfolk. They wish to destroy the king on my account.’

1893.

1893.

‘‘Sace [Pg.332] esā pavattettha, raṭṭhasmiṃ raṭṭhavaḍḍhana;

Idheva rajjaṃ kārehi, cetehi parivārito.

‘If this is the situation in the realm, O increaser of the realm, then rule the kingdom right here, surrounded by the Cetans.’

1894.

1894.

‘‘Iddhaṃ phītañcidaṃ raṭṭhaṃ, iddho janapado mahā;

Matiṃ karohi tvaṃ deva, rajjassa manusāsituṃ’’.

‘Prosperous and flourishing is this realm, this great land is wealthy. Make up your mind, O lord, to govern the kingdom.’

1895.

1895.

‘‘Na me chando mati atthi, rajjassa anusāsituṃ;

Pabbājitassa raṭṭhasmā, cetaputtā suṇātha me.

‘I have no desire or intention to govern the kingdom, having been banished from my country. Listen to me, O sons of the Cetas.’

1896.

1896.

‘‘Atuṭṭhā sivayo āsuṃ, balaggā negamā ca ye;

Pabbājitassa raṭṭhasmā, cetā rajjebhisecayuṃ.

‘The Sivis would be displeased, as would the army leaders and the townsfolk, if the Cetans were to consecrate me, one banished from his kingdom, as king.’

1897.

1897.

‘‘Asammodiyampi vo assa, accantaṃ mama kāraṇā;

Sivīhi bhaṇḍanañcāpi, viggaho me na ruccati.

‘There would be endless discord for you on my account; and quarreling with the Sivis and conflict are not agreeable to me.’

1898.

1898.

‘‘Athassa bhaṇḍanaṃ ghoraṃ, sampahāro anappako;

Ekassa kāraṇā mayhaṃ, hiṃseyya bahuko jano.

‘Then there would be fierce conflict, no small slaughter; on account of me alone, many people would be harmed.’

1899.

1899.

‘‘Paṭiggahitaṃ yaṃ dinnaṃ, sabbassa agghiyaṃ kataṃ;

Avaruddhasi maṃ rājā, vaṅkaṃ gacchāmi pabbataṃ;

Okāsaṃ sammā jānātha, vane yattha vasāmase’’.

‘What has been given is accepted, and all has been honored. The king has banished me; I go to Vaṅka mountain. Please know of a suitable place in the forest where we might dwell.’

1900.

1900.

‘‘Taggha te mayamakkhāma, yathāpi kusalā tathā;

Rājisī yattha sammanti, āhutaggī samāhitā.

“Indeed, we shall tell you, as those who are skilled, where the royal sages dwell, with sacrificial fires appeased, composed.”

1901.

1901.

‘‘Esa selo mahārāja, pabbato gandhamādano;

Yattha tvaṃ saha puttehi, saha bhariyāya cacchasi.

“This mountain, great king, is Mount Gandhamādana, where you will dwell with your sons and with your wife.”

1902.

1902.

‘‘Taṃ cetā anusāsiṃsu, assunettā rudaṃmukhā;

Ito gaccha mahārāja, ujuṃ yenuttarā mukho.

“The Cetans, with tearful eyes and weeping faces, instructed him: ‘Go forth from here, great king, straight on toward the north.’”

1903.

1903.

‘‘Atha dakkhisi bhaddante, vepullaṃ nāma pabbataṃ;

Nānādumagaṇākiṇṇaṃ, sītacchāyaṃ manoramaṃ.

“Then, venerable sir, you will see a mountain named Vepulla, teeming with various kinds of trees, cool-shaded and delightful.”

1904.

1904.

‘‘Tamatikkamma bhaddante, atha dakkhisi āpagaṃ;

Nadiṃ ketumatiṃ nāma, gambhīraṃ girigabbharaṃ.

“Having passed beyond that, venerable sir, you will then see a river named Ketumatī, deep, flowing through a mountain gorge.”

1905.

1905.

‘‘Puthulomamacchākiṇṇaṃ, supatitthaṃ mahodakaṃ;

Tattha nhatvā pivitvā ca, assāsetvā saputtake.

“Teeming with broad-scaled fish, with pleasant fords and abundant water; there, having bathed and drunk, refresh your children.”

1906.

1906.

‘‘Atha [Pg.333] dakkhisi bhaddante, nigrodhaṃ madhupipphalaṃ;

Rammake sikhare jātaṃ, sītacchāyaṃ manoramaṃ.

“Then, venerable sir, you will see a banyan tree with sweet fruits, grown on a charming peak, with cool shade and delightful.”

1907.

1907.

‘‘Atha dakkhisi bhaddante, nāḷikaṃ nāma pabbataṃ;

Nānādijagaṇākiṇṇaṃ, selaṃ kimpurisāyutaṃ.

“Then, venerable sir, you will see a mountain named Nāḷika, teeming with various flocks of birds, a rocky place inhabited by kimpurisas.”

1908.

1908.

‘‘Tassa uttarapubbena, mucalindo nāma so saro;

Puṇḍarīkehi sañchanno, setasogandhikehi ca.

“To its northeast lies a lake called Mucalinda, covered with white lotuses and with white fragrant water lilies.”

1909.

1909.

‘‘So vanaṃ meghasaṅkāsaṃ, dhuvaṃ haritasaddalaṃ;

Sīhovāmisapekkhīva vanasaṇḍaṃ vigāhaya;

Puppharukkhehi sañchannaṃ, phalarukkhehi cūbhayaṃ.

“That forest, resembling a cloud, ever verdant and lush; enter the woodland thicket like a lion seeking prey; it is covered with flowering trees and fruit-bearing trees on both sides.”

1910.

1910.

‘‘Tattha bindussarā vaggū, nānāvaṇṇā bahū dijā;

Kūjantamupakūjanti, utusaṃpupphite dume.

“There, with sweet voices, many birds of various colors sing and echo one another among the trees blossoming in season.”

1911.

1911.

‘‘Gantvā girividuggānaṃ, nadīnaṃ pabhavāni ca;

So addasa pokkharaṇiṃ, karañjakakudhāyutaṃ.

“Having gone to mountain fastnesses and the sources of rivers, he saw a lotus pond, frequented by karañja and kakudha trees.”

1912.

1912.

‘‘Puthulomamacchākiṇṇaṃ, supatitthaṃ mahodakaṃ;

Samañca caturaṃsañca, sāduṃ appaṭigandhiyaṃ.

“Teeming with broad-scaled fish, with pleasant fords and abundant water; level and four-cornered, sweet and free from foul odors.”

1913.

1913.

‘‘Tassā uttarapubbena, paṇṇasālaṃ amāpaya;

Paṇṇasālaṃ amāpetvā, uñchācariyāya īhatha’’.

“To its northeast, have a leaf-hut made; having had the leaf-hut made, strive for the life of gleaning.”

Vanapavesanaṃ nāma.

Entering the Forest.

Jūjakapabbaṃ

The Chapter of Jūjaka

1914.

1914.

‘‘Ahu vāsī kaliṅgesu, jūjako nāma brāhmaṇo;

Tassāsi daharā bhariyā, nāmenāmittatāpanā.

“There was a resident in the Kaliṅga country, a brahmin named Jūjaka. He had a young wife, Amittatāpanā by name.”

1915.

1915.

‘‘Tā naṃ tattha gatāvocuṃ, nadiṃ udakahāriyā;

Thiyo naṃ paribhāsiṃsu, samāgantvā kutūhalā.

“The women who had gone to the river to fetch water spoke to her. Gathering out of curiosity, they reviled her.”

1916.

1916.

‘‘Amittā nūna te mātā, amitto nūna te pitā;

Ye taṃ jiṇṇassa pādaṃsu, evaṃ dahariyaṃ satiṃ.

“Surely your mother is an enemy, and surely your father is an enemy, who gave you, being so young, to an old man.”

1917.

1917.

‘‘Ahitaṃ [Pg.334] vata te ñātī, mantayiṃsu rahogatā;

Ye taṃ jiṇṇassa pādaṃsu, evaṃ dahariyaṃ satiṃ.

“Indeed, your relatives consulted in private to your detriment, who gave you, being so young, to an old man.”

1918.

1918.

‘‘Amittā vata te ñātī, mantayiṃsu rahogatā;

Ye taṃ jiṇṇassa pādaṃsu, evaṃ dahariyaṃ satiṃ.

“Indeed, your relatives are enemies; having consulted in private, they gave you, being so young, to an old man.”

1919.

1919.

‘‘Dukkaṭaṃ vata te ñātī, mantayiṃsu rahogatā;

Ye taṃ jiṇṇassa pādaṃsu, evaṃ dahariyaṃ satiṃ.

“Indeed, your relatives have done wrong; having consulted in private, they gave you, being so young, to an old man.”

1920.

1920.

‘‘Pāpakaṃ vata te ñātī, mantayiṃsu rahogatā;

Ye taṃ jiṇṇassa pādaṃsu, evaṃ dahariyaṃ satiṃ.

“Indeed, your relatives have done evil; having consulted in private, they gave you, being so young, to an old man.”

1921.

1921.

‘‘Amanāpaṃ vata te ñātī, mantayiṃsu rahogatā;

Ye taṃ jiṇṇassa pādaṃsu, evaṃ dahariyaṃ satiṃ.

“Indeed, your relatives have done what is displeasing; having consulted in private, they gave you, being so young, to an old man.”

1922.

1922.

‘‘Amanāpavāsaṃ vasi, jiṇṇena patinā saha ;

Yā tvaṃ vasasi jiṇṇassa, mataṃ te jīvitā varaṃ.

“You live an unpleasant life with an aged husband. For you who live with an old man, death is better than life.”

1923.

1923.

‘‘Na hi nūna tuyhaṃ kalyāṇi, pitā mātā ca sobhane;

Aññaṃ bhattāraṃ vindiṃsu, ye taṃ jiṇṇassa pādaṃsu;

Evaṃ dahariyaṃ satiṃ.

“Surely, fair lady, O beautiful one, your father and mother found no other husband, for they gave you, being so young, to an old man.”

1924.

1924.

‘‘Duyiṭṭhaṃ te navamiyaṃ, akataṃ aggihuttakaṃ;

Ye taṃ jiṇṇassa pādaṃsu, evaṃ dahariyaṃ satiṃ.

“Your new moon observance must have been ill-performed, your fire sacrifice neglected, for them to have given you, being so young, to an old man.”

1925.

1925.

‘‘Samaṇe brāhmaṇe nūna, brāhmaṇacariyaparāyaṇe;

Sā tvaṃ loke abhisapi, sīlavante bahussute;

Yā tvaṃ vasasi jiṇṇassa, evaṃ dahariyā satī.

“Surely you have cursed in the world ascetics and brahmins devoted to the holy life, the virtuous and very learned, you who live with an old man, being so young.”

1926.

1926.

‘‘Na dukkhaṃ ahinā daṭṭhaṃ, na dukkhaṃ sattiyā hataṃ;

Tañca dukkhañca tibbañca, yaṃ passe jiṇṇakaṃ patiṃ.

“Being bitten by a snake is not such suffering, nor is being struck by a spear; but that suffering is sharp indeed, which is to see an aged husband.”

1927.

1927.

‘‘Natthi khiḍḍā natthi rati, jiṇṇena patinā saha;

Natthi allāpasallāpo, jagghitumpi na sobhati.

“There is no play, there is no delight, with an aged husband. There is no friendly conversation; even to laugh is not seemly.”

1928.

1928.

‘‘Yadā ca daharo daharā, mantayanti rahogatā;

Sabbesaṃ sokā nassanti, ye keci hadayassitā.

“When a young man and a young woman converse together in private, all their sorrows vanish, whatever clings to the heart.”

1929.

1929.

‘‘Daharā [Pg.335] tvaṃ rūpavatī, purisānaṃbhipatthitā;

Gaccha ñātikule accha, kiṃ jiṇṇo ramayissati’’.

“You are young, beautiful, and desired by men. Go, stay among your relatives. What pleasure can an old man give?”

1930.

1930.

‘‘Na te brāhmaṇa gacchāmi, nadiṃ udakahāriyā;

Thiyo maṃ paribhāsanti, tayā jiṇṇena brāhmaṇa’’.

“I will not go to the river to fetch water, brahmin. The women insult me on account of you, an old brahmin.”

1931.

1931.

‘‘Mā me tvaṃ akarā kammaṃ, mā me udakamāhari;

Ahaṃ udakamāhissaṃ, mā bhoti kupitā ahu’’.

“Do not do my work, do not fetch my water. I will bring the water myself. Do not be angry, lady.”

1932.

1932.

‘‘Nāhaṃ tamhi kule jātā, yaṃ tvaṃ udakamāhare;

Evaṃ brāhmaṇa jānāhi, na te vacchāmahaṃ ghare.

“I was not born in a family where you would fetch water. Know this, brahmin: I will not live in your house.”

1933.

1933.

‘‘Sace me dāsaṃ dāsiṃ vā, nānayissasi brāhmaṇa;

Evaṃ brāhmaṇa jānāhi, na te vacchāmi santike’’.

“If you do not bring me a male or female slave, brahmin, know this: I will not live with you.”

1934.

1934.

‘‘Natthi me sippaṭhānaṃ vā, dhanaṃ dhaññañca brāhmaṇi;

Kutohaṃ dāsaṃ dāsiṃ vā, ānayissāmi bhotiyā;

Ahaṃ bhotiṃ upaṭṭhissaṃ, mā bhoti kupitā ahu’’.

“I have no craft, nor wealth or grain, O brahmin woman. From where shall I bring a male or female slave for you? I will attend to you, lady. Do not be angry, lady.”

1935.

1935.

‘‘Ehi te ahamakkhissaṃ, yathā me vacanaṃ sutaṃ;

Esa vessantaro rājā, vaṅke vasati pabbate.

“Come, I will tell you, as I have heard it said. King Vessantara lives on Vaṅka Mountain.”

1936.

1936.

‘‘Taṃ tvaṃ gantvāna yācassu, dāsaṃ dāsiñca brāhmaṇa;

So te dassati yācito, dāsaṃ dāsiñca khattiyo’’.

“Go and beg from him a male and female slave, brahmin. When asked, that khattiya will give them to you.”

1937.

1937.

‘‘Jiṇṇohamasmi dubbalo, dīgho caddhā suduggamo;

Mā bhoti paṭidevesi, mā ca tvaṃ vimanā ahu;

Ahaṃ bhotiṃ upaṭṭhissaṃ, mā bhoti kupitā ahu’’.

“I am old and frail, and the road is long and very difficult to travel. Do not grieve, lady, and do not be downcast. I will attend to you, lady. Do not be angry, lady.”

1938.

1938.

‘‘Yathā agantvā saṅgāmaṃ, ayuddhova parājito;

Evameva tuvaṃ brahme, agantvāva parājito.

Just as one is defeated without going to battle, without having fought, even so, brahmin, you are defeated without even going.

1939.

1939.

‘‘Sace me dāsaṃ dāsiṃ vā, nānayissasi brāhmaṇa;

Evaṃ brāhmaṇa jānāhi, na te vacchāmahaṃ ghare;

Amanāpaṃ te karissāmi, taṃ te dukkhaṃ bhavissati.

If you do not bring me a male or female slave, brahmin, know this: I will not remain in your house. I will do what is displeasing to you, and that will be your suffering.

1940.

1940.

‘‘Nakkhatte utupubbesu, yadā maṃ dakkhisilaṅkataṃ;

Aññehi saddhiṃ ramamānaṃ, taṃ te dukkhaṃ bhavissati.

When, at the festivals of the constellations and seasons, you see me adorned, delighting with others, that will be suffering for you.

1941.

1941.

‘‘Adassanena [Pg.336] mayhaṃ te, jiṇṇassa paridevato;

Bhiyyo vaṅkā ca palitā, bahū hessanti brāhmaṇa’’.

By my not being seen by you, and by your lamenting as an old man, your wrinkles and gray hairs will only increase, brahmin.

1942.

1942.

‘‘Tato so brāhmaṇo bhīto, brāhmaṇiyā vasānugo;

Aṭṭito kāmarāgena, brāhmaṇiṃ etadabravi’’.

Then that brahmin, afraid, submissive to his brahmin wife, afflicted by sensual passion, said this to his brahmin wife:

1943.

1943.

‘‘Pātheyyaṃ me karohi tvaṃ, saṃkulyā saguḷāni ca ;

Madhupiṇḍikā ca sukatāyo, sattubhattañca brāhmaṇi.

Prepare provisions for me: cakes with molasses, well-made honey balls, and roasted barley meal, O brahmin woman.

1944.

1944.

‘‘Ānayissaṃ methunake, ubho dāsakumārake;

Te taṃ paricarissanti, rattindivamatanditā’’.

I will bring back a pair of young male slaves. They will attend to you day and night, tirelessly.

1945.

1945.

‘‘Idaṃ vatvā brahmabandhu, paṭimuñci upāhanā;

Tato so mantayitvāna, bhariyaṃ katvā padakkhiṇaṃ.

Having said this, the brahmin put on his sandals. Then, after taking counsel, he circumambulated his wife.

1946.

1946.

‘‘Pakkāmi so ruṇṇamukho, brāhmaṇo sahitabbato;

Sivīnaṃ nagaraṃ phītaṃ, dāsapariyesanaṃ caraṃ’’.

He set off with a tearful face, the brahmin, firm in his vow, wandering to the prosperous city of the Sivis in search of a slave.

1947.

1947.

‘‘So tattha gantvā avaca, ye tatthāsuṃ samāgatā;

Kuhiṃ vessantaro rājā, kattha passemu khattiyaṃ’’.

Arriving there, he said to those who were gathered there: ‘Where is King Vessantara? Where can we see the khattiya?’

1948.

1948.

‘‘Te janā taṃ avaciṃsu, ye tatthāsuṃ samāgatā;

Tumhehi brahme pakato, atidānena khattiyo;

Pabbājito sakā raṭṭhā, vaṅke vasati pabbate.

Those people who had gathered there said to him: 'By you brahmins, the khattiya has been brought to this state through excessive giving. Banished from his own kingdom, he lives on Vaṅka Mountain.'

1949.

1949.

‘‘Tumhehi brahme pakato, atidānena khattiyo;

Ādāya puttadārañca, vaṅke vasati pabbate’’.

By you, O brahmin, the khattiya has been brought to this state through excessive giving. Taking his children and wife, he dwells on Vaṅka Mountain.

1950.

1950.

‘‘So codito brāhmaṇiyā, brāhmaṇo kāmagiddhimā;

Aghaṃ taṃ paṭisevittha, vane vāḷamigākiṇṇe;

Khaggadīpinisevite.

Urged on by the brahmin woman, the brahmin, greedy for sensual pleasures, pursued that evil deed in the forest, teeming with beasts of prey, frequented by rhinoceroses and leopards.

1951.

1951.

‘‘Ādāya beḷuvaṃ daṇḍaṃ, aggihuttaṃ kamaṇḍaluṃ;

So pāvisi brahāraññaṃ, yattha assosi kāmadaṃ.

Taking a beluva-wood staff, his fire-offering implements, and a water pot, he entered the great forest, where he heard of the giver of wishes.

1952.

1952.

‘‘Taṃ paviṭṭhaṃ brahāraññaṃ, kokā naṃ parivārayuṃ;

Vikkandi so vippanaṭṭho, dūre panthā apakkami.

When he had entered that great forest, wolves surrounded him. He cried out, lost and bewildered, and strayed far from the path.

1953.

1953.

‘‘Tato [Pg.337] so brāhmaṇo gantvā, bhogaluddho asaññato;

Vaṅkassorohaṇe naṭṭhe, imā gāthā abhāsatha’’.

Then that brahmin, greedy for possessions and unrestrained, having gone and become lost at the descent of Vaṅka, spoke these verses:

1954.

1954.

‘‘Ko rājaputtaṃ nisabhaṃ, jayantamaparājitaṃ;

Bhaye khemassa dātāraṃ, ko me vessantaraṃ vidū.

Who knows Prince Vessantara for me—the bull among men, the victorious, the unconquered, the giver of safety in time of fear?

1955.

1955.

‘‘Yo yācataṃ patiṭṭhāsi, bhūtānaṃ dharaṇīriva;

Dharaṇūpamaṃ mahārājaṃ, ko me vessantaraṃ vidū.

Who knows Vessantara for me—the great king who was a refuge to supplicants, like the earth to beings, comparable to the earth?

1956.

1956.

‘‘Yo yācataṃ gatī āsi, savantīnaṃva sāgaro;

Sāgarūpamaṃ mahārājaṃ, ko me vessantaraṃ vidū.

Who knows Vessantara for me—the great king who was a resort for supplicants, like the ocean for flowing rivers, comparable to the ocean?

1957.

1957.

‘‘Kalyāṇatitthaṃ sucimaṃ, sītūdakaṃ manoramaṃ;

Puṇḍarīkehi sañchannaṃ, yuttaṃ kiñjakkhareṇunā;

Rahadūpamaṃ mahārājaṃ, ko me vessantaraṃ vidū.

Who knows Vessantara for me—the great king comparable to a lake with a fine, pure ford, with cool, delightful water, covered with white lotuses, and filled with filaments and pollen?

1958.

1958.

‘‘Assatthaṃva pathe jātaṃ, sītacchāyaṃ manoramaṃ;

Santānaṃ visametāraṃ, kilantānaṃ paṭiggahaṃ;

Tathūpamaṃ mahārājaṃ, ko me vessantaraṃ vidū.

Who knows Vessantara for me—the great king comparable to a sacred fig tree grown by the road, with cool and delightful shade, a resting place for travelers, a welcome for the weary?

1959.

1959.

‘‘Nigrodhaṃva pathe jātaṃ, sītacchāyaṃ manoramaṃ;

Santānaṃ visametāraṃ, kilantānaṃ paṭiggahaṃ;

Tathūpamaṃ mahārājaṃ, ko me vessantaraṃ vidū.

Who knows Vessantara for me—the great king comparable to a banyan tree grown by the road, with cool and delightful shade, a resting place for travelers, a welcome for the weary?

1960.

1960.

‘‘Ambaṃ iva pathe jātaṃ, sītacchāyaṃ manoramaṃ;

Santānaṃ visametāraṃ, kilantānaṃ paṭiggahaṃ;

Tathūpamaṃ mahārājaṃ, ko me vessantaraṃ vidū.

Who knows Vessantara for me—the great king comparable to a mango tree grown by the road, with cool and delightful shade, a resting place for travelers, a welcome for the weary?

1961.

1961.

‘‘Sālaṃ iva pathe jātaṃ, sītacchāyaṃ manoramaṃ;

Santānaṃ visametāraṃ, kilantānaṃ paṭiggahaṃ;

Tathūpamaṃ mahārājaṃ, ko me vessantaraṃ vidū.

Who knows Vessantara for me—the great king comparable to a sal tree grown by the road, with cool and delightful shade, a resting place for travelers, a welcome for the weary?

1962.

1962.

‘‘Dumaṃ iva pathe jātaṃ, sītacchāyaṃ manoramaṃ;

Santānaṃ visametāraṃ, kilantānaṃ paṭiggahaṃ;

Tathūpamaṃ mahārājaṃ, ko me vessantaraṃ vidū.

Who knows Vessantara for me—the great king comparable to a tree grown by the road, with cool and delightful shade, a resting place for travelers, a welcome for the weary?

1963.

1963.

‘‘Evañca [Pg.338] me vilapato, paviṭṭhassa brahāvane;

Ahaṃ jānanti yo vajjā, nandiṃ so janaye mama.

As I lament thus, having entered the great forest, may whoever should say, ‘I know,’ bring joy to me.

1964.

1964.

‘‘Evañca me vilapato, paviṭṭhassa brahāvane;

Ahaṃ jānanti yo vajjā, tāya so ekavācāya;

Pasave puññaṃ anappakaṃ’’.

As I lament thus, having entered the great forest, may whoever should say, ‘I know,’ by that single utterance, generate abundant merit.

1965.

1965.

‘‘Tassa ceto paṭissosi, araññe luddako caraṃ;

Tumhehi brahme pakato, atidānena khattiyo;

Pabbājito sakā raṭṭhā, vaṅke vasati pabbate.

A hunter wandering in the forest heard his lament and replied: 'By you, O brahmin, the khattiya has been brought to this state through excessive giving. Banished from his own kingdom, he lives on Vaṅka Mountain.'

1966.

1966.

‘‘Tumhehi brahme pakato, atidānena khattiyo;

Ādāya puttadārañca, vaṅke vasati pabbate.

By you, O brahmin, the khattiya has been brought to this state through excessive giving. Taking his children and wife, he dwells on Vaṅka Mountain.

1967.

1967.

‘‘Akiccakārī dummedho, raṭṭhā pavanamāgato;

Rājaputtaṃ gavesanto, bako macchamivodake.

A witless man, doing what should not be done, has come from the kingdom to the forest, seeking the prince, like a heron seeking a fish in the water.

1968.

1968.

‘‘Tassa tyāhaṃ na dassāmi, jīvitaṃ idha brāhmaṇa;

Ayañhi te mayā nunno, saro pissati lohitaṃ.

I will not grant you your life here, brahmin. For this arrow, shot by me, will drink your blood.

1969.

1969.

‘‘Siro te vajjhayitvāna, hadayaṃ chetvā sabandhanaṃ;

Panthasakuṇaṃ yajissāmi, tuyhaṃ maṃsena brāhmaṇa.

Having smashed your head and cut out your heart with its attachments, I will make an offering to the birds of the path with your flesh, O brahmin.

1970.

1970.

‘‘Tuyhaṃ maṃsena medena, matthakena ca brāhmaṇa;

Āhutiṃ paggahessāmi, chetvāna hadayaṃ tava.

With your flesh, fat, and brain, O brahmin, I will make an offering, having cut out your heart.

1971.

1971.

‘‘Taṃ me suyiṭṭhaṃ suhutaṃ, tuyhaṃ maṃsena brāhmaṇa;

Na ca tvaṃ rājaputtassa, bhariyaṃ putte ca nessasi’’.

That will be well-sacrificed, well-offered by me with your flesh, O brahmin. And you shall not take away the prince’s wife and children.

1972.

1972.

‘‘Avajjho brāhmaṇo dūto, cetaputta suṇohi me;

Tasmā hi dūtaṃ na hanti, esa dhammo sanantano.

A brahmin envoy is inviolable, son of Ceta, listen to me. Therefore, one does not kill an envoy; this is the ancient law.

1973.

1973.

‘‘Nijjhattā sivayo sabbe, pitā naṃ daṭṭhumicchati;

Mātā ca dubbalā tassa, acirā cakkhūni jīyare.

All the Sivis are worn out with longing; his father wishes to see him. And his mother is frail; soon her eyes will fail.

1974.

1974.

‘‘Tesāhaṃ pahito dūto, cetaputta suṇohi me;

Rājaputtaṃ nayissāmi, yadi jānāsi saṃsa me.‘‘Piyassa me piyo dūto, puṇṇapattaṃ dadāmi te’’;

I have been sent as their envoy, son of Ceta, listen to me. I am to lead the prince back; if you know, tell me.” “You are the dear envoy of one dear to me; I give you this full bowl.

1975.

1975.

‘‘Imañca [Pg.339] madhuno tumbaṃ, migasatthiñca brāhmaṇa;

Tañca te desamakkhissaṃ, yattha sammati kāmado’’.

And this gourd of honey, O brahmin, and a deer’s thigh; I will also point out to you the place where the giver of wishes dwells.

Jūjakapabbaṃ nāma.

The Chapter on Jūjaka.

Cūḷavanavaṇṇanā

The Shorter Description of the Forest

1976.

1976.

‘‘Esa selo mahābrahme, pabbato gandhamādano;

Yattha vessantaro rājā, saha puttehi sammati.

This is that Mount Gandhamādana, O great brahmin, where King Vessantara dwells together with his children.

1977.

1977.

‘‘Dhārento brāhmaṇavaṇṇaṃ, āsadañca masaṃ jaṭaṃ;

Cammavāsī chamā seti, jātavedaṃ namassati.

Wearing the guise of a brahmin, with staff, beard, and matted hair, clad in skins, he sleeps on the ground, worshipping the sacrificial fire.

1978.

1978.

‘‘Ete nīlā padissanti, nānāphaladharā dumā;

Uggatā abbhakūṭāva, nīlā añjanapabbatā.

These dark trees appear, bearing various fruits, lofty as cloud-peaks, dark as antimony mountains.

1979.

1979.

‘‘Dhavassakaṇṇā khadirā, sālā phandanamāluvā;

Sampavedhanti vātena, sakiṃ pītāva māṇavā.

Dhava, Assakaṇṇa, Khadira, Sāla, Phandana, and Māluvā trees tremble in the wind, like youths who have drunk once.

1980.

1980.

‘‘Upari dumapariyāyesu, saṅgītiyova suyyare;

Najjuhā kokilasaṅghā, sampatanti dumā dumaṃ.

Above, among the trees, a sound like singing is heard; flocks of cuckoos alight from tree to tree.

1981.

1981.

‘‘Avhayanteva gacchantaṃ, sākhāpattasamīritā;

Ramayanteva āgantaṃ, modayanti nivāsinaṃ;

Yattha vessantaro rājā, saha puttehi sammati.

Stirred by branches and leaves, they seem to call out to the traveler, delighting the newcomer, gladdening the inhabitant, where King Vessantara dwells together with his children.

1982.

1982.

‘‘Dhārento brāhmaṇavaṇṇaṃ, āsadañca masaṃ jaṭaṃ;

Cammavāsī chamā seti, jātavedaṃ namassati.

Wearing the guise of a brahmin, with staff, beard, and matted hair, clad in skins, he sleeps on the ground, honoring the sacred fire.

1983.

1983.

‘‘Ambā kapitthā panasā, sālā jambū vibhītakā;

Harītakī āmalakā, assatthā badarāni ca.

Mangoes, wood-apples, jackfruits, sāl trees, rose-apples, vibhītaka, harītakī, āmalaka, assattha trees, and jujubes.

1984.

1984.

‘‘Cārutimbarukkhā cettha, nigrodhā ca kapitthanā;

Madhumadhukā thevanti, nīce pakkā cudumbarā.

Here are lovely Timbaru trees, and Nigrodhas, and Kapittha trees; Madhu and Madhuka thrive, ripe Udumbara fruits grow low.

1985.

1985.

‘‘Pārevatā bhaveyyā ca, muddikā ca madhutthikā;

Madhuṃ anelakaṃ tattha, sakamādāya bhuñjare.

Pigeons are here, and doves, and Muddikā and Madhutthikā; pure honey is there, they take their own and eat.

1986.

1986.

‘‘Aññettha [Pg.340] pupphitā ambā, aññe tiṭṭhanti dovilā;

Aññe āmā ca pakkā ca, bhekavaṇṇā tadūbhayaṃ.

Here some mango trees are in bloom, others stand with fruit; some are unripe and some ripe, and both are the color of a frog.

1987.

1987.

‘‘Athettha heṭṭhā puriso, ambapakkāni gaṇhati;

Āmāni ceva pakkāni, vaṇṇagandharasuttame.

And here below a man gathers mango fruits, both unripe and ripe, supreme in color, scent, and taste.

1988.

1988.

‘‘Ateva me acchariyaṃ, hiṅkāro paṭibhāti maṃ;

Devānamiva āvāso, sobhati nandanūpamo.

Thus it is wondrous to me, an exclamation arises in me; like the abode of gods, it shines, comparable to Nandana Grove.

1989.

1989.

‘‘Vibhedikā nāḷikerā, khajjurīnaṃ brahāvane;

Mālāva ganthitā ṭhanti, dhajaggāneva dissare;

Nānāvaṇṇehi puppheti, nabhaṃ tārācitāmiva.

Vibhedikā trees, coconut palms, and date palms in the great forest stand like woven garlands, appearing like banner tops; the forest blooms with various colors, like the sky adorned with stars.

1990.

1990.

‘‘Kuṭajī kuṭṭhatagarā, pāṭaliyo ca pupphitā;

Punnāgā giripunnāgā, koviḷārā ca pupphitā.

Kuṭaja trees, Kuṭṭhatagara trees, and Pāṭali trees are in bloom; Punnāga trees, Giripunnāga trees, and Koviḷāra trees are in bloom.

1991.

1991.

‘‘Uddālakā somarukkhā, agaruphalliyā bahū;

Puttajīvā ca kakudhā, asanā cettha pupphitā.

Uddālaka trees, Soma trees, many Agarupalliyā, and Puttajīva trees, Kakudha trees, and Asana trees are in bloom here.

1992.

1992.

‘‘Kuṭajā salaḷā nīpā, kosambā labujā dhavā;

Sālā ca pupphitā tattha, palālakhalasannibhā.

Kuṭaja, Salaḷa, Nīpa, Kosamba, Labuja, Dhava, and Sāla trees are blooming there, resembling heaps of straw.

1993.

1993.

‘‘Tassāvidūre pokkharaṇī, bhūmibhāge manorame;

Padumuppalasañchannā, devānamiva nandane.

Not far from it is a lotus pond, in a delightful region of the earth, covered with lotuses and water lilies, like the Nandana grove of the gods.

1994.

1994.

‘‘Athettha puppharasamattā, kokilā mañjubhāṇikā;

Abhinādenti pavanaṃ, utusampupphite dume.

And here, intoxicated with flower nectar, the sweet-speaking cuckoos fill the forest with sound, when the trees are in full seasonal bloom.

1995.

1995.

‘‘Bhassanti makarandehi, pokkhare pokkhare madhū;

Athettha vātā vāyanti, dakkhiṇā atha pacchimā;

Padumakiñjakkhareṇūhi, okiṇṇo hoti assamo.

Honey drips with nectar from every lotus; and here the winds blow, from the south and then the west; the hermitage is strewn with lotus pollen.

1996.

1996.

‘‘Thūlā siṅghāṭakā cettha, saṃsādiyā pasādiyā ;

Macchakacchapabyāviddhā, bahū cettha mupayānakā;

Madhuṃ bhisehi savati, khirasappimuḷālibhi.

Here are broad water chestnuts, to be enjoyed and delighted in; filled with fish and turtles, many come here. Honey flows from the lotus stalks, with milk, ghee, and lotus roots.

1997.

1997.

‘‘Surabhī [Pg.341] taṃ vanaṃ vāti, nānāgandhasamoditaṃ ;

Sammaddateva gandhena, pupphasākhāhi taṃ vanaṃ;

Bhamarā pupphagandhena, samantā mabhināditā.

A fragrant wind blows through that forest, filled with various scents; that forest is as if overwhelmed by the fragrance of blossoming branches; bees, drawn by the flowers’ fragrance, resound on all sides.

1998.

1998.

‘‘Athettha sakuṇā santi, nānāvaṇṇā bahū dijā;

Modanti saha bhariyāhi, aññamaññaṃ pakūjino.

And here there are birds, many twice-born of various colors; they rejoice with their mates, cooing to one another.

1999.

1999.

‘‘Nandikā jīvaputtā ca, jīvaputtā piyā ca no;

Piyā puttā piyā nandā, dijā pokkharaṇīgharā.

The Nandikā and Jīvaputtā birds are here, and the Jīvaputtā are dear to us; dear are the Piyaputta, dear are the Nandā, the birds who dwell in the lotus pond.

2000.

2000.

‘‘Mālāva ganthitā ṭhanti, dhajaggāneva dissare;

Nānāvaṇṇehi pupphehi, kusaleheva suganthitā ;

Yattha vessantaro rājā, saha puttehi sammati.

They stand like woven garlands, and appear like banner tops, skillfully woven with flowers of many colors; where King Vessantara dwells at peace with his children.

2001.

2001.

‘‘Dhārento brāhmaṇavaṇṇaṃ, āsadañca masaṃ jaṭaṃ;

Cammavāsī chamā seti, jātavedaṃ namassati’’.

Wearing the garb of a brahmin, with staff, beard, and matted hair, clad in skins, he sleeps on the bare ground and reveres the sacrificial fire.

2002.

2002.

‘‘Idañca me sattubhattaṃ, madhunā paṭisaṃyutaṃ;

Madhupiṇḍikā ca sukatāyo, sattubhattaṃ dadāmi te’’.

And this is my barley-meal, mixed with honey, and well-made honey-balls too. I give you this barley-meal.

2003.

2003.

‘‘Tuyheva sambalaṃ hotu, nāhaṃ icchāmi sambalaṃ;

Itopi brahme gaṇhāhi, gaccha brahme yathāsukhaṃ.

Let the provisions be yours, I do not desire provisions. Take from here also, O brahmin, go, O brahmin, as you please.

2004.

2004.

‘‘Ayaṃ ekapadī eti, ujuṃ gacchati assamaṃ;

Isīpi accuto tattha, paṅkadanto rajassiro;

Dhārento brāhmaṇavaṇṇaṃ, āsadañca masaṃ jaṭaṃ.

This single path leads straight to the hermitage; there dwells the sage Accuta, with mud-stained teeth and dust-covered head, wearing the guise of a brahmin, with staff, beard, and matted hair.

2005.

2005.

‘‘Cammavāsī chamā seti, jātavedaṃ namassati;

Taṃ tvaṃ gantvāna pucchassu, so te maggaṃ pavakkhati’’.

Clad in skins, he sleeps on the bare ground, pays homage to the sacred fire. Go and ask him, he will tell you the path.

2006.

2006.

Idaṃ sutvā brahmabandhu, cetaṃ katvā padakkhiṇaṃ;

Udaggacitto pakkāmi, yenāsi accuto isi.

Hearing this, the brahmin, making a respectful circuit around him, departed with an uplifted heart to where the sage Accuta was.

Cūḷavanavaṇṇanā.

The Description of the Small Forest.

Mahāvanavaṇṇanā

The Description of the Great Forest.

2007.

2007.

Gacchanto [Pg.342] so bhāradvājo, addassa accutaṃ isiṃ;

Disvāna taṃ bhāradvājo, sammodi isinā saha.

As that Bhāradvāja went, he saw the sage Accuta. Having seen him, Bhāradvāja exchanged greetings with the sage.

2008.

2008.

‘‘Kacci nu bhoto kusalaṃ, kacci bhoto anāmayaṃ;

Kacci uñchena yāpesi, kacci mūlaphalā bahū.

“I hope, sir, that you are well, that you are free from illness. Do you subsist on gleanings? Are roots and fruits abundant?

2009.

2009.

‘‘Kacci ḍaṃsā makasā ca, appameva sarīsapā;

Vane vāḷamigākiṇṇe, kacci hiṃsā na vijjati’’.

“Are gadflies and mosquitoes few, and creeping things as well? In this forest teeming with wild beasts, is no harm found?”

2010.

2010.

‘‘Kusalañceva me brahme, atho brahme anāmayaṃ;

Atho uñchena yāpemi, atho mūlaphalā bahū.

“All is well with me, brahmin, and I am free from illness. I subsist on gleanings, and roots and fruits are abundant.

2011.

2011.

‘‘Atho ḍaṃsā makasā ca, appameva sarīsapā;

Vane vāḷamigākiṇṇe, hiṃsā mayhaṃ na vijjati.

“And gadflies and mosquitoes are few, and creeping things as well. In this forest teeming with wild beasts, no harm comes to me.

2012.

2012.

‘‘Bahūni vassapūgāni, assame vasato mama;

Nābhijānāmi uppannaṃ, ābādhaṃ amanoramaṃ.

“For the many years I have dwelt in this hermitage, I do not recall any disagreeable illness arising.

2013.

2013.

‘‘Svāgataṃ te mahābrahme, atho te adurāgataṃ;

Anto pavisa bhaddante, pāde pakkhālayassu te.

“Welcome to you, great brahmin, and your coming is not unwelcome. Enter within, good sir, and wash your feet.”

2014.

2014.

‘‘Tindukāni piyālāni, madhuke kāsumāriyo;

Phalāni khuddakappāni, bhuñja brahme varaṃ varaṃ.

"Here are tinduka and piyāla fruits, madhuka and kāsumārī. These are small forest fruits; eat, brahmin, the very best."

2015.

2015.

‘‘Idampi pānīyaṃ sītaṃ, ābhataṃ girigabbharā;

Tato piva mahābrahme, sace tvaṃ abhikaṅkhasi’’.

"This cool water was brought from a mountain cave. Drink, great brahmin, if you wish."

2016.

2016.

‘‘Paṭiggahitaṃ yaṃ dinnaṃ, sabbassa agghiyaṃ kataṃ;

Sañjayassa sakaṃ puttaṃ, sivīhi vippavāsitaṃ;

Tamahaṃ dassanamāgato, yadi jānāsi saṃsa me’’.

"What was given is accepted; all of it is held in high esteem. I have come to see Sañjaya's own son, who was banished by the Sivis. If you know, tell me."

2017.

2017.

‘‘Na bhavaṃ eti puññatthaṃ, sivirājassa dassanaṃ;

Maññe bhavaṃ patthayati, rañño bhariyaṃ patibbataṃ;

Maññe kaṇhājinaṃ dāsiṃ, jāliṃ dāsañca icchasi.

"You have not come for the sake of merit, to see the Sivi king. I think you desire the king's devoted wife; I think you want Kaṇhājinā the female slave, and Jāli the male slave."

2018.

2018.

‘‘Atha vā tayo mātāputte, araññā netumāgato;

Na tassa bhogā vijjanti, dhanaṃ dhaññañca brāhmaṇa’’.

"Or perhaps you have come to lead the three—mother and children—from the forest. He has no possessions, wealth, or grain, O brahmin."

2019.

2019.

‘‘Akuddharūpohaṃ [Pg.343] bhoto, nāhaṃ yācitumāgato;

Sādhu dassanamariyānaṃ, sannivāso sadā sukho.

"I am not of an angry disposition, sir, nor have I come to beg. It is good to see the noble ones; living with them is always pleasant."

2020.

2020.

‘‘Adiṭṭhapubbo sivirājā, sivīhi vippavāsito;

Tamahaṃ dassanamāgato, yadi jānāsi saṃsa me’’.

"I have not seen the Sivi king before, he who was exiled by the Sivis. I have come to see him; if you know, tell me."

2021.

2021.

‘‘Esa selo mahābrahme, pabbato gandhamādano;

Yattha vessantaro rājā, saha puttehi sammati.

"This, great brahmin, is the mountain Gandhamādana, where King Vessantara dwells together with his children."

2022.

2022.

‘‘Dhārento brāhmaṇavaṇṇaṃ, āsadañca masaṃ jaṭaṃ;

Cammavāsī chamā seti, jātavedaṃ namassati.

"Assuming the appearance of a brahmin, with matted hair and a deerskin, clad in skins, he sleeps on the ground and pays homage to the sacred fire."

2023.

2023.

‘‘Ete nīlā padissanti, nānāphaladharā dumā;

Uggatā abbhakūṭāva nīlā añjanapabbatā.

"Here appear dark trees, bearing various fruits, towering like storm clouds, dark as mountains of antimony."

2024.

2024.

‘‘Dhavassakaṇṇā khadirā, sālā phandanamāluvā;

Sampavedhanti vātena, sakiṃ pītāva māṇavā.

"Dhava, assakaṇṇa, khadira, sāla, phandana, and māluva trees tremble in the wind, like youths who have drunk for the first time."

2025.

2025.

‘‘Upari dumapariyāyesu, saṅgītiyova suyyare;

Najjuhā kokilasaṅghā, sampatanti dumā dumaṃ.

"Above, in the treetops, sounds like a concert are heard. Flocks of najjuhas and cuckoos fly from tree to tree."

2026.

2026.

‘‘Avhayanteva gacchantaṃ, sākhāpattasamīritā;

Ramayanteva āgantaṃ, modayanti nivāsinaṃ;

Yattha vessantaro rājā, saha puttehi sammati.

"Stirred by their branches and leaves, they seem to call out to the traveler, delighting the newcomer and gladdening the resident, there where King Vessantara dwells together with his children."

2027.

2027.

‘‘Dhārento brāhmaṇavaṇṇaṃ, āsadañca masaṃ jaṭaṃ;

Cammavāsī chamā seti, jātavedaṃ namassati.

"Assuming the appearance of a brahmin, with matted hair and a deerskin, clad in skins, he sleeps on the ground and pays homage to the sacred fire."

2028.

2028.

‘‘Karerimālā vitatā, bhūmibhāge manorame;

Saddalāharitā bhūmi, na tatthuddhaṃsate rajo.

"Garlands of kareri flowers are spread out on the delightful ground. The earth is lush and green with grass; no dust is stirred up there."

2029.

2029.

‘‘Mayūragīvasaṅkāsā, tūlaphassasamūpamā;

Tiṇāni nātivattanti, samantā caturaṅgulā.

"Like peacock necks in hue, soft as cotton to the touch, the grasses do not exceed four fingers' breadth all around."

2030.

2030.

‘‘Ambā jambū kapitthā ca, nīce pakkā cudumbarā;

Paribhogehi rukkhehi, vanaṃ taṃ rativaḍḍhanaṃ.

"Mangoes, rose-apples, wood-apples, and low-hanging, ripe figs—with such trees for use, that forest increases delight."

2031.

2031.

‘‘Veḷuriyavaṇṇasannibhaṃ[Pg.344], macchagumbanisevitaṃ;

Suciṃ sugandhaṃ salilaṃ, āpo tatthapi sandati.

"Water with the appearance of beryl, frequented by schools of fish, pure and fragrant, flows even there."

2032.

2032.

‘‘Tassāvidūre pokkharaṇī, bhūmibhāge manorame;

Padumuppalasañchannā, devānamiva nandane.

"Not far from there, in a delightful spot, is a lotus pond, covered with lotuses and water lilies, like the Nandana grove of the gods."

2033.

2033.

‘‘Tīṇi uppalajātāni, tasmiṃ sarasi brāhmaṇa;

Vicittaṃ nīlānekāni, setā lohitakāni ca.

"Three kinds of water lilies are in that pond, O brahmin: various blues, whites, and reds."

2034.

2034.

‘‘Khomāva tattha padumā, setasogandhikehi ca;

Kalambakehi sañchanno, mucalindo nāma so saro.

"There, lotuses like fine linen are found, along with white fragrant water lilies. That pond, named Mucalinda, is covered with kalambaka shrubs."

2035.

2035.

‘‘Athettha padumā phullā, apariyantāva dissare;

Gimhā hemantikā phullā, jaṇṇutagghā upattharā.

"Here lotuses bloom, appearing limitless. In summer and winter they bloom, knee-deep coverlets."

2036.

2036.

‘‘Surabhī sampavāyanti, vicittapupphasanthatā;

Bhamarā pupphagandhena, samantā mabhināditā.

"Sweet scents drift from the carpet of diverse flowers. Bees hum all around, drawn by the flowers' fragrance."

2037.

2037.

‘‘Athettha udakantasmiṃ, rukkhā tiṭṭhanti brāhmaṇa;

Kadambā pāṭalī phullā, koviḷārā ca pupphitā.

"Here, along the water's edge, trees stand, O brahmin: kadambas, pāṭalī in bloom, and koviḷārā blossoming."

2038.

2038.

‘‘Aṅkolā kacchikārā ca, pārijaññā ca pupphitā;

Vāraṇā vayanā rukkhā, mucalindamubhato saraṃ.

"Aṅkola and kacchikāra trees, and pārijaññā trees are in full bloom. Vāraṇā and vayanā trees stand on both sides of the Mucalinda pond."

2039.

2039.

‘‘Sirīsā setapārisā, sādhu vāyanti padmakā;

Nigguṇḍī sirīnigguṇḍī, asanā cettha pupphitā.

"Sirīsa, setapārisa, and padmaka trees are sweetly fragrant. Nigguṇḍī, sirīnigguṇḍī, and asanā are in bloom here."

2040.

2040.

‘‘Paṅgurā bahulā selā, sobhañjanā ca pupphitā;

Ketakā kaṇikārā ca, kanaverā ca pupphitā.

"Abundant paṅgurā, selā, and sobhañjanā are in bloom. Ketakā, kaṇikārā, and kanaverā are also in full flower."

2041.

2041.

‘‘Ajjunā ajjukaṇṇā ca, mahānāmā ca pupphitā;

Supupphitaggā tiṭṭhanti, pajjalanteva kiṃsukā.

"Arjuna, assakaṇṇa, and mahānāmā are in bloom. They stand with their topmost branches in flower, blazing like kiṃsukā trees."

2042.

2042.

‘‘Setapaṇṇī sattapaṇṇā, kadaliyo kusumbharā;

Dhanutakkārī pupphehi, sīsapāvaraṇāni ca.

"Setapaṇṇī, sattapaṇṇā, kadaliyo, and kusumbharā are here. Dhanutakkārī and sīsapā are covered in flowers."

2043.

2043.

‘‘Acchivā sallavā rukkhā, sallakiyo ca pupphitā;

Setageru ca tagarā, maṃsikuṭṭhā kulāvarā.

"Acchivā and sallavā trees, and sallakiyo are in bloom. Setageru, tagarā, maṃsikuṭṭhā, and kulāvarā are also here."

2044.

2044.

‘‘Daharā [Pg.345] rukkhā ca vuddhā ca, akuṭilā cettha pupphitā;

Assamaṃ ubhato ṭhanti, agyāgāraṃ samantato.

"Both young and old trees here, unbending, are in full bloom. They stand on both sides of the hermitage, surrounding the fire-hall."

2045.

2045.

‘‘Athettha udakantasmiṃ, bahujāto phaṇijjako;

Muggatiyo karatiyo, sevālasīsakā bahū.

"And there by the water’s edge, phaṇijjako grows abundantly. Muggatiyo, karatiyo, and many sevālasīsakā are also there."

2046.

2046.

‘‘Uddāpavattaṃ ulluḷitaṃ, makkhikā hiṅgujālikā;

Dāsimakañjako cettha, bahū nīcekaḷambakā.

"Uddāpavatta, ulluḷita, makkhikā, and hiṅgujālikā are here. Also dāsimakañjako, and many nīcekaḷambakā."

2047.

2047.

‘‘Elamphurakasañchannā, rukkhā tiṭṭhanti brāhmaṇa;

Sattāhaṃ dhāriyamānānaṃ, gandho tesaṃ na chijjati.

"Covered with elā and phuraka, the trees stand, O brahmin. Even when held for seven days, their fragrance does not fade."

2048.

2048.

‘‘Ubhato saraṃ mucalindaṃ, pupphā tiṭṭhanti sobhanā;

Indīvarehi sañchannaṃ, vanaṃ taṃ upasobhati.

"On both sides of the Mucalinda pond, beautiful flowers stand. Covered with indīvara flowers, that grove shines brightly."

2049.

2049.

‘‘Aḍḍhamāsaṃ dhāriyamānānaṃ, gandho tesaṃ na chijjati;

Nīlapupphī setavārī, pupphitā girikaṇṇikā;

Kalerukkhehi sañchannaṃ, vanaṃ taṃ tulasīhi ca.

"Even when kept for half a month, their fragrance does not fade. Nīlapupphī, setavārī, and girikaṇṇikā are in bloom. That grove is covered with kalerukkha and tulasī."

2050.

2050.

‘‘Sammaddateva gandhena, pupphasākhāhi taṃ vanaṃ;

Bhamarā pupphagandhena, samantā mabhināditā.

"That grove seems intoxicated with the fragrance of its flowering branches. Bees hum all around, drawn by the flowers' fragrance."

2051.

2051.

‘‘Tīṇi kakkārujātāni, tasmiṃ sarasi brāhmaṇa;

Kumbhamattāni cekāni, murajamattāni tā ubho.

"Three kinds of kakkāru grow in that lake, O brahmin: some are the size of pots, and the other two are the size of drums."

2052.

2052.

‘‘Athettha sāsapo bahuko, nādiyo haritāyuto;

Asī tālāva tiṭṭhanti, chejjā indīvarā bahū.

"And here there is much mustard, with green stalks. Eighty palm trees stand, and many indīvara flowers are ready to be picked."

2053.

2053.

‘‘Apphoṭā suriyavallī ca, kāḷīyā madhugandhiyā;

Asokā mudayantī ca, vallibho khuddapupphiyo.

"Apphoṭā, suriyavallī, kāḷīyā with honeyed scent, asokā, mudayantī, and vallibho with small flowers."

2054.

2054.

‘‘Koraṇḍakā anojā ca, pupphitā nāgamallikā ;

Rukkhamāruyha tiṭṭhanti, phullā kiṃsukavalliyo.

Koraṇḍaka, anojā, and nāgamallikā are in bloom; having climbed the trees, the kiṃsuka creepers stand in full blossom.

2055.

2055.

‘‘Kaṭeruhā [Pg.346] ca vāsantī, yūthikā madhugandhiyā;

Niliyā sumanā bhaṇḍī, sobhati padumuttaro.

Kaṭeruha, vāsantī, and honey-scented yūthikā are there; niliyā, sumanā, and bhaṇḍī too; and the excellent lotus shines.

2056.

2056.

‘‘Pāṭalī samuddakappāsī, kaṇikārā ca pupphitā;

Hemajālāva dissanti, ruciraggi sikhūpamā.

Pāṭalī, samuddakappāsī, and kaṇikārā are in bloom. They appear like golden nets, beautiful as the crests of a fire.

2057.

2057.

‘‘Yāni tāni ca pupphāni, thalajānudakāni ca;

Sabbāni tattha dissanti, evaṃ rammo mahodadhi.

Whatever flowers there are, both land-born and water-born, all of them are seen there. So delightful is the great ocean.

2058.

2058.

‘‘Athassā pokkharaṇiyā, bahukā vārigocarā;

Rohitā naḷapī siṅgū, kumbhilā makarā susū.

And in that lotus pond are many aquatic creatures: rohitā, naḷapī, siṅgū, kumbhila, makara, and susu.

2059.

2059.

‘‘Madhu ca madhulaṭṭhi ca, tālisā ca piyaṅgukā;

Kuṭandajā bhaddamuttā, setapupphā ca lolupā.

There are madhu, madhulaṭṭhi, tālisā, and piyaṅgukā; kuṭandajā, bhaddamuttā, setapupphā, and lolupā.

2060.

2060.

‘‘Surabhī ca rukkhā tagarā, bahukā tuṅgavaṇṭakā ;

Padmakā naradā kuṭṭhā, jhāmakā ca hareṇukā.

There are fragrant trees, tagara, and many tuṅgavaṇṭakā; padmakā, naradā, kuṭṭhā, jhāmakā, and hareṇukā.

2061.

2061.

‘‘Haliddakā gandhasilā, hiriverā ca guggulā;

Vibhedikā corakā kuṭṭhā, kappurā ca kaliṅgukā.

There are haliddakā, gandhasilā, hiriverā, and guggulā; vibhedikā, corakā, kuṭṭhā, kappurā, and kaliṅgukā.

2062.

2062.

‘‘Athettha sīhabyagghā ca, purisālū ca hatthiyo;

Eṇeyyā pasadā ceva, rohiccā sarabhā migā.

And here there are lions and tigers, bears and elephants; eṇeyya deer, pasada deer, rohicca deer, and sarabha deer.

2063.

2063.

‘‘Koṭṭhasuṇā suṇopi ca, tuliyā naḷasannibhā;

Cāmarī calanī laṅghī, jhāpitā makkaṭā picu.

There are jackals and dogs, and slender tuliyā; cāmarī, calanī, laṅghī, jhāpitā, monkeys, and picu.

2064.

2064.

‘‘Kakkaṭā kaṭamāyā ca, ikkā goṇasirā bahū;

Khaggā varāhā nakulā, kāḷakettha bahūtaso.

There are crabs and kaṭamāyā, and many ikkā and goṇasirā; rhinoceroses, boars, mongooses, and here there are many kāḷaka.

2065.

2065.

‘‘Mahiṃsā soṇasiṅgālā, pampakā ca samantato;

Ākucchā pacalākā ca, citrakā cāpi dīpiyo.

There are buffaloes, dogs, and jackals, and pampakā all around; ākucchā and pacalākā, and also citrakā and panthers.

2066.

2066.

‘‘Pelakā ca vighāsādā, sīhā gogaṇisādakā;

Aṭṭhapādā ca morā ca, bhassarā ca kukutthakā.

There are pelakā and vighāsādā, lions and gogaṇisādakā; aṭṭhapādā, peacocks, bhassarā, and wild cocks.

2067.

2067.

‘‘Caṅkorā kukkuṭā nāgā, aññamaññaṃ pakūjino;

Bakā balākā najjuhā, dindibhā kuñjavājitā.

Partridges, cocks, and elephants call to one another; herons, cranes, najjuhā, ḍiṇḍibhā, and kuñjavājitā are there.

2068.

2068.

‘‘Byagghinasā [Pg.347] lohapiṭṭhā, pammakā jīvajīvakā;

Kapiñjarā tittirāyo, kulā ca paṭikutthakā.

There are byagghinasā and lohapiṭṭhā, pammakā and pheasants; kapiñjarā partridges and tittirā partridges, kulā and paṭikutthakā.

2069.

2069.

‘‘Mandālakā celakeṭu, bhaṇḍutittiranāmakā;

Celāvakā piṅgalāyo, goṭakā aṅgahetukā.

There are mandālakā, celakeṭu, and those named bhaṇḍutittira; celāvakā, piṅgalā, goṭakā, and aṅgahetukā.

2070.

2070.

‘‘Karaviyā ca saggā ca, uhuṅkārā ca kukkuhā;

Nānādijagaṇākiṇṇaṃ, nānāsaranikūjitaṃ.

There are karavīka birds, saggā, uhuṅkārā, and kukkuhā; the place is filled with flocks of diverse birds, resounding with their varied calls.

2071.

2071.

‘‘Athettha sakuṇā santi, nīlakā mañjubhāṇikā;

Modanti saha bhariyāhi, aññamaññaṃ pakūjino.

Here there are birds, blue and sweet-voiced; they rejoice with their mates, calling to one another.

2072.

2072.

‘‘Athettha sakuṇā santi, dijā mañjussarā sitā;

Setacchikuṭā bhadrakkhā, aṇḍajā citrapekhuṇā.

Here there are birds, twice-born, sweet-voiced, and white; with white crests, beautiful eyes, egg-born, with speckled wings.

2073.

2073.

‘‘Athettha sakuṇā santi, dijā mañjussarā sitā;

Sikhaṇḍī nīlagīvāhi, aññamaññaṃ pakūjino.

Here there are birds, twice-born, sweet-voiced, and white; crested peacocks with blue necks, calling to one another.

2074.

2074.

‘‘Kukutthakā kuḷīrakā, koṭṭhā pokkharasātakā;

Kālāmeyyā baliyakkhā, kadambā suvasāḷikā.

There are wild cocks, kuḷīrakā, koṭṭhā, and pokkharasātakā; kālāmeyyā, baliyakkhā, kadamba geese, and mynah birds.

2075.

2075.

‘‘Haliddā lohitā setā, athettha nalakā bahū;

Vāraṇā bhiṅgarājā ca, kadambā suvakokilā.

Here there are many nalakā birds—yellow, red, and white; vāraṇā and bhiṅgarāja, kadamba geese, and beautiful cuckoos.

2076.

2076.

‘‘Ukkusā kurarā haṃsā, āṭā parivadentikā;

Pākahaṃsā atibalā, najjuhā jīvajīvakā.

Ospreys, curlews, and swans; āṭā birds and parivadentikā; very strong pākahaṃsā, najjuhā, and pheasants.

2077.

2077.

‘‘Pārevatā ravihaṃsā, cakkavākā nadīcarā;

Vāraṇābhirudā rammā, ubho kālūpakūjino.

Doves, sun-geese, and river-frequenting ruddy geese; delightful vāraṇābhirudā, both cooing at the proper time.

2078.

2078.

‘‘Athettha sakuṇā santi, nānāvaṇṇā bahū dijā;

Modanti saha bhariyāhi, aññamaññaṃ pakūjino.

Here there are birds, many twice-born birds of various colors; they rejoice with their mates, calling to one another.

2079.

2079.

‘‘Athettha sakuṇā santi, nānāvaṇṇā bahū dijā;

Sabbe mañjū nikūjanti, mucalindamubhatosaraṃ.

Here there are birds, many twice-born birds of various colors; all sing sweetly on both sides of the Mucalinda lake.

2080.

2080.

‘‘Athettha sakuṇā santi, karaviyā nāma te dijā ;

Modanti saha bhariyāhi, aññamaññaṃ pakūjino.

Here there are birds, those twice-born named karavīka; they rejoice with their mates, calling to one another.

2081.

2081.

‘‘Athettha [Pg.348] sakuṇā santi, karaviyā nāma te dijā;

Sabbe mañjū nikūjanti, mucalindamubhatosaraṃ.

Here there are birds, those twice-born named karavīka; all sing sweetly on both sides of the Mucalinda lake.

2082.

2082.

‘‘Eṇeyyapasadākiṇṇaṃ, nāgasaṃsevitaṃ vanaṃ;

Nānālatāhi sañchannaṃ, kadalīmigasevitaṃ.

Crowded with antelope, frequented by elephants; covered with various creepers, frequented by kadalī deer.

2083.

2083.

‘‘Athettha sāsapo bahuko, nīvāro varako bahu;

Sāli akaṭṭhapāko ca, ucchu tattha anappako.

Here is much mustard seed, and abundant wild rice and varaka grain; Sāli rice that ripens without cultivation, and plenty of sugarcane.

2084.

2084.

‘‘Ayaṃ ekapadī eti, ujuṃ gacchati assamaṃ;

Khudaṃ pipāsaṃ aratiṃ, tattha patto na vindati;

Yattha vessantaro rājā, saha puttehi sammati.

This single-file path leads straight to the hermitage; one who arrives there finds no hunger, thirst, or discontent; it is where King Vessantara dwells peacefully, together with his children.

2085.

2085.

‘‘Dhārento brāhmaṇavaṇṇaṃ, āsadañca masaṃ jaṭaṃ;

Cammavāsī chamā seti, jātavedaṃ namassati’’.

Maintaining the appearance of a brahmin, with staff, deerskin, and matted hair; he wears an animal hide, sleeps on the bare ground, and pays homage to the sacred fire.

2086.

2086.

Idaṃ sutvā brahmabandhu, isiṃ katvā padakkhiṇaṃ;

Udaggacitto pakkāmi, yattha vessantaro ahu’’.

Having heard this, the brahmin, after circumambulating the sage, departed with an elated mind to the place where Vessantara was.

Mahāvanavaṇṇanā.

The Description of the Great Forest.

Dārakapabbaṃ

The Chapter of the Children.

2087.

2087.

‘‘Uṭṭhehi jāli patiṭṭha, porāṇaṃ viya dissati;

Brāhmaṇaṃ viya passāmi, nandiyo mābhikīrare’’.

Arise, Jāli, stand forth. It seems like the old days; I see one who looks like a brahmin. Do not make a sound of welcome.

2088.

2088.

‘‘Ahampi tāta passāmi, yo so brahmāva dissati;

Addhiko viya āyāti, atithī no bhavissati’’.

I too, dear father, see him who appears like Brahmā. He comes like a wayfarer; he will be our guest.

2089.

2089.

‘‘Kacci nu bhoto kusalaṃ, kacci bhoto anāmayaṃ;

Kacci uñchena yāpetha, kacci mūlaphalā bahū.

Is all well with you, sir? Are you free from illness? Do you live on gleanings? Are roots and fruits plentiful?

2090.

2090.

‘‘Kacci ḍaṃsā makasā ca, appameva sarīsapā;

Vane vāḷamigākiṇṇe, kacci hiṃsā na vijjati’’.

Are gadflies and mosquitoes few, and likewise reptiles? In this forest teeming with beasts of prey, is there no harm?

2091.

2091.

‘‘Kusalañceva no brahme, atho brahme anāmayaṃ;

Atho uñchena yāpema, atho mūlaphalā bahū.

Indeed, brahmin, we are well, and also, brahmin, free from illness; we subsist on gleanings, and also roots and fruits are plentiful.

2092.

2092.

‘‘Atho [Pg.349] ḍaṃsā makasā ca, appameva sarīsapā;

Vane vāḷamigākiṇṇe, hiṃsā amhaṃ na vijjati’’.

Furthermore, there are gadflies and mosquitoes, and but few reptiles; in this forest teeming with beasts of prey, no harm befalls us.

2093.

2093.

‘‘Satta no māse vasataṃ, araññe jīvasokinaṃ ;

Idampi paṭhamaṃ passāma, brāhmaṇaṃ devavaṇṇinaṃ;

Ādāya veḷuvaṃ daṇḍaṃ, aggihuttaṃ kamaṇḍaluṃ.

Having lived for seven months in the forest, grieving for our lives, now for the first time we see a brahmin, godlike in appearance, bearing a bamboo staff, the sacrificial fire, and a water-pot.

2094.

2094.

‘‘Svāgataṃ te mahābrahme, atho te adurāgataṃ;

Anto pavisa bhaddante, pāde pakkhālayassu te.

Welcome to you, great brahmin, and your coming is indeed fortunate. Enter within, O blessed one, and wash your feet.

2095.

2095.

‘‘Tindukāni piyālāni, madhuke kāsumāriyo;

Phalāni khuddakappāni, bhuñja brahme varaṃ varaṃ.

Here are Tinduka fruits, Piyālas, Madhukas, and Kāsumārīs; small fruits, O brahmin, eat of the very best.

2096.

2096.

‘‘Idampi pānīyaṃ sītaṃ, ābhataṃ girigabbharā;

Tato piva mahābrahme, sace tvaṃ abhikaṅkhasi.

Here is cool water, brought from a mountain cavern; drink then, great brahmin, if you so desire.

2097.

2097.

‘‘Atha tvaṃ kena vaṇṇena, kena vā pana hetunā;

Anuppatto brahāraññaṃ, taṃ me akkhāhi pucchito’’.

But for what reason, or for what cause, have you come to this great forest? Tell me, since you are asked.

2098.

2098.

‘‘Yathā vārivaho pūro, sabbakālaṃ na khīyati;

Evaṃ taṃ yācitāgacchiṃ, putte me dehi yācito’’.

As a river swollen with water at all times does not diminish, so I have come to beg from you; give me your children, I beseech you.

2099.

2099.

‘‘Dadāmi na vikampāmi, issaro naya brāhmaṇa;

Pāto gatā rājaputtī, sāyaṃ uñchāto ehiti.

I give and do not waver. You are the master, O brahmin, lead them away. The princess went out in the morning; she will return in the evening from her gleaning.

2100.

2100.

‘‘Ekarattiṃ vasitvāna, pāto gacchasi brāhmaṇa;

Tassā nhāte upaghāte, atha ne māladhārine.

Stay for one night, O brahmin, and depart in the morning; when she has bathed and served you, then take these garland-wearers.

2101.

2101.

‘‘Ekarattiṃ vasitvāna, pāto gacchasi brāhmaṇa;

Nānāpupphehi sañchanne, nānāgandhehi bhūsite;

Nānāmūlaphalākiṇṇe, gaccha svādāya brāhmaṇa’’.

Stay for one night, O brahmin, and depart in the morning. This place is strewn with various flowers, adorned with various scents, and filled with various roots and fruits. Go then, O brahmin, for your enjoyment.

2102.

2102.

‘‘Na vāsamabhirocāmi, gamanaṃ mayha ruccati;

Antarāyopi me assa, gacchaññeva rathesabha.

I do not wish to stay; it is going that pleases me. An obstacle might arise for me; I must go, O bull among charioteers.

2103.

2103.

‘‘Na hetā yācayogī naṃ, antarāyassa kāriyā;

Itthiyo mantaṃ jānanti, sabbaṃ gaṇhanti vāmato.

For women are not helpful to a beggar; they are makers of obstacles. Women know spells; they take everything by deceit.

2104.

2104.

‘‘Saddhāya [Pg.350] dānaṃ dadato, māsaṃ adakkhi mātaraṃ;

Antarāyampi sā kayirā, gacchaññeva rathesabha.

While you are giving this gift in faith, let them not see their mother. She might create an obstacle; I must go, O bull among charioteers.

2105.

2105.

‘‘Āmantayassu te putte, mā te mātaramaddasuṃ;

Saddhāya dānaṃ dadato, evaṃ puññaṃ pavaḍḍhati.

Bid farewell to your children, lest they see their mother; for one giving a gift with faith, thus merit increases.

2106.

2106.

‘‘Āmantayassu te putte, mā te mātaramaddasuṃ;

Mādisassa dhanaṃ datvā, rāja saggaṃ gamissasi’’.

Bid farewell to your sons, lest they see their mother; having given wealth to one like me, O king, you will go to heaven.

2107.

2107.

‘‘Sace tvaṃ nicchase daṭṭhuṃ, mama bhariyaṃ patibbataṃ;

Ayyakassapi dassehi, jāliṃ kaṇhājinaṃ cubho.

If you do not wish to see my devoted wife, then show both Jāli and Kaṇhājinā to their grandfather.

2108.

2108.

‘‘Ime kumāre disvāna, mañjuke piyabhāṇine;

Patīto sumano vitto, bahuṃ dassati te dhanaṃ’’.

Having seen these children, charming and sweet-spoken, he, being pleased, glad, and delighted, will give you much wealth.

2109.

2109.

‘‘Acchedanassa bhāyāmi, rājaputta suṇohi me;

Rājadaṇḍāya maṃ dajjā, vikkiṇeyya haneyya vā;

Jino dhanañca dāse ca, gārayhassa brahmabandhuyā’’.

I fear having them taken from me, O prince, listen to me. He might subject me to royal punishment, sell me, or even kill me. The king might take back his property and these slaves from a contemptible brahmin like me.

2110.

2110.

‘‘Ime kumāre disvāna, mañjuke piyabhāṇine;

Dhamme ṭhito mahārājā, sivīnaṃ raṭṭhavaḍḍhano;

Laddhā pītisomanassaṃ, bahuṃ dassati te dhanaṃ’’.

Having seen these children, charming and sweet-spoken, the great king, established in Dhamma, the increaser of the Sivi kingdom, obtaining joy and gladness, will give you much wealth.

2111.

2111.

‘‘Nāhaṃ tampi karissāmi, yaṃ maṃ tvaṃ anusāsasi;

Dārakeva ahaṃ nessaṃ, brāhmaṇyā paricārake’’.

I will not do what you instruct me; I shall take the children away to be servants for my brahmin wife.

2112.

2112.

‘‘Tato kumārā byathitā, sutvā luddassa bhāsitaṃ;

Tena tena padhāviṃsu, jālī kaṇhājinā cubho’’.

Then the children, distressed at hearing the cruel man's words, both Jāli and Kaṇhājinā, fled in every direction.

2113.

2113.

‘‘Ehi tāta piyaputta, pūretha mama pāramiṃ;

Hadayaṃ mebhisiñcetha, karotha vacanaṃ mama.

Come, dear beloved son, fulfill my perfection; gladden my heart, do my bidding.

2114.

2114.

‘‘Yānā nāvā ca me hotha, acalā bhavasāgare;

Jātipāraṃ tarissāmi, santāressaṃ sadevakaṃ’’.

Be for me a vehicle and a ship, unwavering in the ocean of existence; I shall cross beyond birth, and I shall help the world with its gods to cross over.

2115.

2115.

‘‘Ehi amma piyadhīti, pūretha mama pāramiṃ ;

Hadayaṃ mebhisiñcetha, karotha vacanaṃ mama.

Come, dear beloved daughter, fulfill my perfection; gladden my heart, do my bidding.

2116.

2116.

‘‘Yānā [Pg.351] nāvā ca me hotha, acalā bhavasāgare;

Jātipāraṃ tarissāmi, uddharissaṃ sadevakaṃ’’.

Be for me a vehicle and a ship, unwavering in the ocean of existence; I shall cross beyond birth, and I shall uplift the world with its gods.

2117.

2117.

‘‘Tato kumāre ādāya, jāliṃ kaṇhājinaṃ cubho;

Brāhmaṇassa adā dānaṃ, sivīnaṃ raṭṭhavaḍḍhano.

Then taking the children, both Jāli and Kaṇhājinā, he, the increaser of the Sivi kingdom, gave them as a gift to the brahmin.

2118.

2118.

‘‘Tato kumāre ādāya, jāliṃ kaṇhājinaṃ cubho;

Brāhmaṇassa adā vitto, puttake dānamuttamaṃ.

Then, taking the children, both Jāli and Kaṇhājinā, he, being pleased, gave to the brahmin the excellent gift of his children.

2119.

2119.

‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Yaṃ kumāre padinnamhi, medanī sampakampatha.

That was a terrifying thing, that was a hair-raising thing: when the children were given away, the earth trembled violently.

2120.

2120.

‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Yaṃ pañjalikato rājā, kumāre sukhavacchite;

Brāhmaṇassa adā dānaṃ, sivīnaṃ raṭṭhavaḍḍhano’’.

That was a terrifying thing, that was a hair-raising thing: when the king, with hands clasped in reverence, the increaser of the Sivi kingdom, gave his tenderly-raised children as a gift to the brahmin.

2121.

2121.

‘‘Tato so brāhmaṇo luddo, lataṃ dantehi chindiya;

Latāya hatthe bandhitvā, latāya anumajjatha.

Then that cruel brahmin, having bitten off a creeper with his teeth, bound their hands with it and beat them with that same creeper.

2122.

2122.

‘‘Tato so rajjumādāya, daṇḍañcādāya brāhmaṇo;

Ākoṭayanto te neti, sivirājassa pekkhato’’.

Then that brahmin, taking a rope and a stick, led them away, striking them, while the Sivi king looked on.

2123.

2123.

‘‘Tato kumārā pakkāmuṃ, brāhmaṇassa pamuñciya;

Assupuṇṇehi nettehi, pitaraṃ so udikkhati.

Then the children ran off, having broken free from the brahmin. With eyes full of tears, he looked up at his father.

2124.

2124.

‘‘Vedhamassatthapattaṃva, pitu pādāni vandati;

Pitu pādāni vanditvā, idaṃ vacanamabravi.

Like a trembling leaf of a sacred fig tree, he bows at his father's feet; having bowed at his father's feet, he spoke these words.

2125.

2125.

‘‘Ammā ca tāta nikkhantā, tvañca no tāta dassasi;

Yāva ammampi passemu, atha no tāta dassasi.

O father, mother has gone out, and you are giving us away. Wait until we can see our mother, and then, father, you may give us away.

2126.

2126.

‘‘Ammā ca tāta nikkhantā, tvañca no tāta dassasi;

Mā no tvaṃ tāta adadā, yāva ammāpi etu no;

Tadāyaṃ brāhmaṇo kāmaṃ, vikkiṇātu hanātu vā.

O father, mother has gone out, and you are giving us away. Do not give us away, father, until our mother comes; then let this brahmin do as he pleases, whether to sell us or to kill us.

2127.

2127.

‘‘Balaṅkapādo andhanakho, atho ovaddhapiṇḍiko ;

Dīghuttaroṭṭho capalo, kaḷāro bhagganāsako.

He has deformed feet and crooked nails, and also sagging calves; a long upper lip, he is unsteady, with protruding teeth and a broken nose.

2128.

2128.

‘‘Kumbhodaro [Pg.352] bhaggapiṭṭhi, atho visamacakkhuko;

Lohamassu haritakeso, valīnaṃ tilakāhato.

He is pot-bellied and broken-backed, and with uneven eyes; with a copper-colored beard and greenish hair, marked with wrinkles and moles.

2129.

2129.

‘‘Piṅgalo ca vinato ca, vikaṭo ca brahā kharo;

Ajināni ca sannaddho, amanusso bhayānako.

He is tawny and bent, deformed, large, and rough; clad in animal hides, a frightening, non-human creature.

2130.

2130.

‘‘Manusso udāhu yakkho, maṃsalohitabhojano;

Gāmā araññamāgamma, dhanaṃ taṃ tāta yācati.

Is he a human or a yakkha, a devourer of flesh and blood, who has come from a village into the forest to beg for wealth from you, O father?

2131.

2131.

‘‘Nīyamāne pisācena, kiṃ nu tāta udikkhasi;

Asmā nūna te hadayaṃ, āyasaṃ daḷhabandhanaṃ.

As we are being led away by this ghoul, why, O father, do you just look on? Surely your heart is made of stone, or of iron, strongly bound.

2132.

2132.

‘‘Yo no baddhe na jānāsi, brāhmaṇena dhanesinā;

“Do you not know us, bound by the brahmin who desires wealth;

Accāyikena luddena, yo no gāvova sumbhati.

By the urgent and cruel one, who goads us like cattle.

2133.

2133.

‘‘Idheva acchataṃ kaṇhā, na sā jānāti kismiñci;

Migīva khīrasammattā, yūthā hīnā pakandati.

“Let Kaṇhā stay right here; she knows nothing at all. Like a doe drunk on milk, separated from the herd, she cries out.

2134.

2134.

‘‘Na me idaṃ tathā dukkhaṃ, labbhā hi pumunā idaṃ;

Yañca ammaṃ na passāmi, taṃ me dukkhataraṃ ito.

“This is not so much my sorrow, for this can be obtained by a man; but that I do not see my mother—that is a greater sorrow to me than this.

2135.

2135.

‘‘Na me idaṃ tathā dukkhaṃ, labbhā hi pumunā idaṃ;

Yañca tātaṃ na passāmi, taṃ me dukkhataraṃ ito.

“This is not so much my sorrow, for this can be obtained by a man; but that I do not see my father—that is a greater sorrow to me than this.”

2136.

2136.

‘‘Sā nūna kapaṇā ammā, cirarattāya rucchati ;

Kaṇhājinaṃ apassantī, kumāriṃ cārudassaniṃ.

“Surely now my poor mother will grieve for a long time, not seeing Kaṇhājinā, the lovely maiden.”

2137.

2137.

‘‘So nūna kapaṇo tāto, cirarattāya rucchati;

Kaṇhājinaṃ apassanto, kumāriṃ cārudassaniṃ.

“Surely now my poor father will grieve for a long time, not seeing Kaṇhājinā, the lovely maiden.”

2138.

2138.

‘‘Sā nūna kapaṇā ammā, ciraṃ rucchati assame;

Kaṇhājinaṃ apassantī, kumāriṃ cārudassaniṃ.

“Surely now my poor mother will grieve long in the hermitage, not seeing Kaṇhājinā, the lovely maiden.”

2139.

2139.

‘‘So nūna kapaṇo tāto, ciraṃ rucchati assame;

Kaṇhājinaṃ apassanto, kumāriṃ cārudassaniṃ.

“Surely now my poor father will grieve long in the hermitage, not seeing Kaṇhājinā, the lovely maiden.”

2140.

2140.

‘‘Sā nūna kapaṇā ammā, cirarattāya rucchati;

Aḍḍharatte va ratte vā, nadīva avasucchati.

“Surely now my poor mother will grieve for a long time; whether at midnight or at dawn, she will dry up like a river.”

2141.

2141.

‘‘So [Pg.353] nūna kapaṇo tāto, cirarattāya rucchati;

Aḍḍharatte va ratte vā, nadīva avasucchati.

“Surely now my poor father will grieve for a long time; whether at midnight or at dawn, he will dry up like a river.”

2142.

2142.

‘‘Ime te jambukā rukkhā, vedisā sinduvārakā ;

Vividhāni rukkhajātāni, tāni ajja jahāmase.

“These are your rose-apple trees, the vedisa and sinduvāra trees; various kinds of trees—those we abandon today.”

2143.

2143.

‘‘Assatthā panasā ceme, nigrodhā ca kapitthanā;

Vividhāni phalajātāni, tāni ajja jahāmase.

“These sacred fig trees, jackfruit trees, banyan trees, and wood-apple trees; various kinds of fruits—those we abandon today.”

2144.

2144.

‘‘Ime tiṭṭhanti ārāmā, ayaṃ sītūdakā nadī;

Yatthassu pubbe kīḷāma, tāni ajja jahāmase.

“These parks stand, this cool-watered river, where we formerly played—those we abandon today.”

2145.

2145.

‘‘Vividhāni pupphajātāni, asmiṃ uparipabbate;

Yānassu pubbe dhārema, tāni ajja jahāmase.

“Various kinds of flowers on this mountain above, which we formerly wore—those we abandon today.”

2146.

2146.

‘‘Vividhāni phalajātāni, asmiṃ uparipabbate;

Yānassu pubbe bhuñjāma, tāni ajja jahāmase.

“Various kinds of fruits on this mountain above, which we formerly ate—those we abandon today.”

2147.

2147.

‘‘Ime no hatthikā assā, balibaddā ca no ime;

Yehissu pubbe kīḷāma, tāni ajja jahāmase’’.

“These are our toy elephants and horses, and these our bulls, with which we formerly played—those we abandon today.”

2148.

2148.

‘‘Nīyamānā kumārā te, pitaraṃ etadabravuṃ;

Ammaṃ ārogyaṃ vajjāsi, tvañca tāta sukhī bhava.

As those children were being led away, they said this to their father: “Tell mother to be well, and you, father, be happy.

2149.

2149.

‘‘Ime no hatthikā assā, balibaddā ca no ime;

Tāni ammāya dajjesi, sokaṃ tehi vinessati.

“These are our toy elephants and horses, and these our bulls. Give those to mother; with them she will dispel her grief.

2150.

2150.

‘‘Ime no hatthikā assā, balibaddā ca no ime;

Tāni ammā udikkhantī, sokaṃ paṭivinessati.

“These are our toy elephants and horses, and these our bulls. Mother, seeing those, will dispel her grief.”

2151.

2151.

‘‘Tato vessantaro rājā, dānaṃ datvāna khattiyo;

Paṇṇasālaṃ pavisitvā, kalunaṃ paridevayi’’.

Then King Vessantara, the khattiya, having given the gift, entered the leaf-hut and lamented piteously.

2152.

2152.

‘‘Kaṃ nvajja chātā tasitā, uparucchanti dārakā;

Sāyaṃ saṃvesanākāle, ko ne dassati bhojanaṃ.

“Whom now will the hungry, thirsty children cry to? In the evening, at bedtime, who will give them food?

2153.

2153.

‘‘Kaṃ nvajja chātā tasitā, uparucchanti dārakā;

Sāyaṃ saṃvesanākāle, ammā chātamha detha no.

“Whom now will the hungry, thirsty children cry to? In the evening, at bedtime, they will say, ‘Mother, we are hungry, give to us!’

2154.

2154.

‘‘Kathaṃ [Pg.354] nu pathaṃ gacchanti, pattikā anupāhanā;

Santā sūnehi pādehi, ko ne hatthe gahessati.

“How now will they walk the path, on foot and without shoes? With tired, swollen feet, who will take them by the hand?

2155.

2155.

‘‘Kathaṃ nu so na lajjeyya, sammukhā paharaṃ mama;

Adūsakānaṃ puttānaṃ, alajjī vata brāhmaṇo.

“How now could he not feel shame, striking my innocent children in my presence? Truly, shameless is that brahmin!

2156.

2156.

‘‘Yopi me dāsidāsassa, añño vā pana pesiyo;

Tassāpi suvihīnassa, ko lajjī paharissati.

“Even if it were my male or female slave, or some other servant, even one so lowly—what shameless person would strike him?

2157.

2157.

‘‘Vārijasseva me sato, baddhassa kumināmukhe;

Akkosati paharati, piye putte apassato.

“While I, like a fish caught in the mouth of a fish trap, do not see my beloved children, he reviles and strikes them.

2158.

2158.

‘‘Adu cāpaṃ gahetvāna, khaggaṃ bandhiya vāmato;

Ānessāmi sake putte, puttānañhi vadho dukho.

“Taking up my bow, fastening my sword on my left side, I will bring back my own children, for indeed the harming of children is painful.

2159.

2159.

‘‘Aṭṭhānametaṃ dukkharūpaṃ, yaṃ kumārā vihaññare;

Satañca dhammamaññāya, ko datvā anutappati’’.

“This is an improper form of suffering, that the children are afflicted; and knowing the Dhamma of the good, who, having given, would regret?”

2160.

2160.

‘‘Saccaṃ kirevamāhaṃsu, narā ekacciyā idha;

Yassa natthi sakā mātā, yathā natthi tatheva so.

“Indeed, some men here have spoken truly thus: ‘He who has no mother of his own is as if he does not exist.’

2161.

2161.

‘‘Ehi kaṇhe marissāma, natthattho jīvitena no;

Dinnamhāti janindena, brāhmaṇassa dhanesino;

“Come, Kaṇhā, let us die. There is no purpose in our living. We have been given by the king to the brahmin who seeks wealth;

Accāyikassa luddassa, yo no gāvova sumbhati.

to the urgent and cruel one, who goads us like cattle.”

2162.

2162.

‘‘Ime te jambukā rukkhā, vedisā sinduvārakā;

Vividhāni rukkhajātāni, tāni kaṇhe jahāmase.

“These are your rose-apple trees, the vedisa and sinduvāra trees; various kinds of trees—those, Kaṇhā, we abandon.

2163.

2163.

‘‘Assatthā panasā ceme, nigrodhā ca kapitthanā;

Vividhāni phalajātāni, tāni kaṇhe jahāmase.

“These sacred fig trees, jackfruit trees, banyan trees, and wood-apple trees; various kinds of fruits—those, Kaṇhā, we abandon.

2164.

2164.

‘‘Ime tiṭṭhanti ārāmā, ayaṃ sītūdakā nadī;

Yatthassu pubbe kīḷāma, tāni kaṇhe jahāmase.

“These parks stand, this cool-watered river, where we formerly played—those, Kaṇhā, we abandon.

2165.

2165.

‘‘Vividhāni pupphajātāni, asmiṃ uparipabbate;

Yānassu pubbe dhārema, tāni kaṇhe jahāmase.

“Various kinds of flowers on this mountain above, which we formerly wore—those, Kaṇhā, we abandon.

2166.

2166.

‘‘Vividhāni [Pg.355] phalajātāni, asmiṃ uparipabbate;

Yānassu pubbe bhuñjāma, tāni kaṇhe jahāmase.

“Various kinds of fruits on this mountain above, which we formerly ate—those, Kaṇhā, we abandon.

2167.

2167.

‘‘Ime no hatthikā assā, balibaddā ca no ime;

Yehissu pubbe kīḷāma, tāni kaṇhe jahāmase’’.

“These are our toy elephants and horses, and these our bulls, with which we formerly played—those, Kaṇhā, we abandon.”

2168.

2168.

‘‘Nīyamānā kumārā te, brāhmaṇassa pamuñciya;

Tena tena padhāviṃsu, jālī kaṇhājinā cubho’’.

As those children were being led away, having broken free from the brahmin, both Jālī and Kaṇhājinā ran here and there.

2169.

2169.

‘‘Tato so rajjumādāya, daṇḍañcādāya brāhmaṇo;

Ākoṭayanto te neti, sivirājassa pekkhato’’.

Then that brahmin, taking a rope and a stick, striking them, led them away, while the King of Sivi looked on.

2170.

2170.

‘‘Taṃ taṃ kaṇhājināvoca, ayaṃ maṃ tāta brāhmaṇo;

Laṭṭhiyā paṭikoṭeti, ghare jātaṃva dāsiyaṃ.

Then Kaṇhājina said to him: ‘Father, this brahmin strikes me with a stick, as if I were a slave girl born in his house.’

2171.

2171.

‘‘Na cāyaṃ brāhmaṇo tāta, dhammikā honti brāhmaṇā;

Yakkho brāhmaṇavaṇṇena, khādituṃ tāta neti no;

Nīyamāne pisācena, kiṃ nu tāta udikkhasi’’.

‘This is not a brahmin, father, for brahmins are righteous. He is a yakkha in the guise of a brahmin, father, who leads us away to be devoured. While being led by a goblin, why, father, do you just look on?’

2172.

2172.

‘‘Ime no pādakā dukkhā, dīgho caddhā suduggamo;

Nīce colambate sūriyo, brāhmaṇo ca dhāreti no.

‘These feet of ours are sore, and the path is long and very difficult to traverse; the sun hangs low, and the brahmin drives us on.’

2173.

2173.

‘‘Okandāmase bhūtāni, pabbatāni vanāni ca;

Sarassa sirasā vandāma, supatitthe ca āpake.

‘We call upon the spirits, the mountains, and the forests. With our heads we salute the lakes and the waters at the good fords.’

2174.

2174.

‘‘Tiṇalatāni osadhyo, pabbatāni vanāni ca;

Ammaṃ ārogyaṃ vajjātha, ayaṃ no neti brāhmaṇo.

‘Grasses, creepers, and herbs, mountains and forests—tell our mother we are well, and that this brahmin is leading us away.’

2175.

2175.

‘‘Vajjantu bhonto ammañca, maddiṃ asmāka mātaraṃ;

Sace anupatitukāmāsi, khippaṃ anupatiyāsi no.

‘May the honored ones tell our mother, Maddī: “If you wish to follow, may you quickly follow us.”’

2176.

2176.

‘‘Ayaṃ ekapadī eti, ujuṃ gacchati assamaṃ;

Tamevānupateyyāsi, api passesi ne lahuṃ.

‘This single path leads straight to the hermitage; follow that very one, and perhaps you might see us soon.’

2177.

2177.

‘‘Aho vata re jaṭinī, vanamūlaphalahārike ;

Suññaṃ disvāna assamaṃ, taṃ te dukkhaṃ bhavissati.

‘Alas, O matted-haired one, gatherer of roots and fruits in the forest; seeing the empty hermitage, great will be your sorrow.’

2178.

2178.

‘‘Ativelaṃ [Pg.356] nu ammāya, uñchā laddho anappako ;

Yā no baddhe na jānāsi, brāhmaṇena dhanesinā.

‘For too long has our mother been gathering; her gleaning must be abundant, for she does not know we are bound by this wealth-seeking brahmin.’

2179.

2179.

‘‘Accāyikena luddena, yo no gāvova sumbhati;

Apajja ammaṃ passemu, sāyaṃ uñchāto āgataṃ.

‘By this urgent and cruel one, who drives us like cattle—would that we might see our mother today, returning in the evening from her gathering.’

2180.

2180.

‘‘Dajjā ammā brāhmaṇassa, phalaṃ khuddena missitaṃ;

Tadāyaṃ asito dhāto, na bāḷhaṃ dhārayeyya no.

‘May mother give the brahmin fruit mixed with honey; then he, having eaten and being satisfied, would not drive us on so forcefully.’

2181.

2181.

‘‘Sūnā ca vata no pādā, bāḷhaṃ dhāreti brāhmaṇo;

Iti tattha vilapiṃsu, kumārā mātugiddhino’’.

‘Alas, our feet are swollen, and the brahmin drives us on forcefully.’ Thus they lamented there, the children longing for their mother.

Dārakapabbaṃ nāma.

The Chapter on the Children.

Maddīpabbaṃ

The Chapter on Maddī

2182.

2182.

‘‘Tesaṃ lālappitaṃ sutvā, tayo vāḷā vane migā;

Sīho byaggho ca dīpi ca, idaṃ vacanamabravuṃ.

Having heard their lamentation, three wild beasts in the forest—a lion, a tiger, and a leopard—spoke these words:

2183.

2183.

‘‘Mā heva no rājaputtī, sāyaṃ uñchāto āgamā;

Mā hevamhāka nibbhoge, heṭhayittha vane migā.

‘May the princess not return from her gathering in the evening; may the wild beasts in the forest not harm us in our helplessness.’

2184.

2184.

‘‘Sīho ca naṃ viheṭheyya, byaggho dīpi ca lakkhaṇaṃ;

Neva jālīkumārassa, kuto kaṇhājinā siyā;

Ubhayeneva jīyetha, patiṃ putte ca lakkhaṇā’’.

‘A lion, a tiger, or a leopard might harm him, O Lakkhaṇā. It would not be only Prince Jāli; how then could Kaṇhājinā be safe? O Lakkhaṇā, you would be bereft of both husband and sons.’

2185.

2185.

‘‘Khaṇittikaṃ me patitaṃ, dakkhiṇakkhi ca phandati;

Aphalā phalino rukkhā, sabbā muyhanti me disā.

‘My digging stick has fallen, and my right eye twitches; the fruit-bearing trees are fruitless, and all directions are confused to me.’

2186.

2186.

‘‘Tassā sāyanhakālasmiṃ, assamāgamanaṃ pati;

Atthaṅgatamhi sūriye, vāḷā panthe upaṭṭhahuṃ.

At that evening time, as she was returning to the hermitage, when the sun had set, wild beasts stood upon her path.

2187.

2187.

‘‘Nīce colambate sūriyo, dūre ca vata assamo;

Yañca nesaṃ ito hassaṃ, taṃ te bhuñjeyyu bhojanaṃ.

‘The sun hangs low, and the hermitage is indeed far away; whatever food I was to bring them, that they would now be enjoying.’

2188.

2188.

‘‘So nūna khattiyo eko, paṇṇasālāya acchati;

Tosento dārake chāte, mamaṃ disvā anāyatiṃ.

‘Surely that warrior sits alone in the leaf hut, comforting his hungry children, seeing that I am not returning.’

2189.

2189.

‘‘Te [Pg.357] nūna puttakā mayhaṃ, kapaṇāya varākiyā;

Sāyaṃ saṃvesanākāle, khīrapītāva acchare.

‘Surely my children, of a poor and wretched mother, are waiting at evening bedtime as if they had just drunk milk.’

2190.

2190.

‘‘Te nūna puttakā mayhaṃ, kapaṇāya varākiyā;

Sāyaṃ saṃvesanākāle, vāripītāva acchare.

‘Surely my children, of a poor and wretched mother, are waiting at evening bedtime as if they had just drunk water.’

2191.

2191.

‘‘Te nūna puttakā mayhaṃ, kapaṇāya varākiyā;

Paccuggatā maṃ tiṭṭhanti, vacchā bālāva mātaraṃ.

‘Surely my children, of a poor and wretched mother, stand waiting to meet me, like young calves for their mother.’

2192.

2192.

‘‘Te nūna puttakā mayhaṃ, kapaṇāya varākiyā;

Paccuggatā maṃ tiṭṭhanti, haṃsāvuparipallale.

‘Surely my children, of a poor and wretched mother, stand waiting to meet me, like swans upon a pond.’

2193.

2193.

‘‘Te nūna puttakā mayhaṃ, kapaṇāya varākiyā;

Paccuggatā maṃ tiṭṭhanti, assamassāvidūrato.

‘Surely my children, of a poor and wretched mother, stand waiting to meet me not far from the hermitage.’

2194.

2194.

‘‘Ekāyano ekapatho, sarā sobbhā ca passato;

Aññaṃ maggaṃ na passāmi, yena gaccheyya assamaṃ.

‘The way is one, the path is single; seeing its lakes and pools, I see no other path by which I might reach the hermitage.’

2195.

2195.

‘‘Migā namatthu rājāno, kānanasmiṃ mahabbalā;

Dhammena bhātaro hotha, maggaṃ me detha yācitā.

‘Homage to you, O beasts, kings mighty in the forest! Be my brothers in the Dhamma; grant me passage, I implore you.’

2196.

2196.

‘‘Avaruddhassāhaṃ bhariyā, rājaputtassa sirīmato;

Taṃ cāhaṃ nātimaññāmi, rāmaṃ sītāvanubbatā.

‘I am the wife of a glorious, exiled prince. I do not scorn him, for I am devoted to him, like Sītā was to Rāma.’

2197.

2197.

‘‘Tumhe ca putte passatha, sāyaṃ saṃvesanaṃ pati;

Ahañca putte passeyyaṃ, jāliṃ kaṇhājinaṃ cubho.

‘You see your own children at evening's rest; and I wish to see my children, Jāli and Kaṇhājinā, both of them.’

2198.

2198.

‘‘Bahuṃ cidaṃ mūlaphalaṃ, bhakkho cāyaṃ anappako;

Tato upaḍḍhaṃ dassāmi, maggaṃ me detha yācitā.

‘Here are many roots and fruits, and this food is abundant. I will give you half of it—grant me passage, I implore you.’

2199.

2199.

‘‘Rājaputtī ca no mātā, rājaputto ca no pitā;

Dhammena bhātaro hotha, maggaṃ me detha yācitā’’.

‘Our mother is a princess, and our father is a prince; be my brothers in the Dhamma, grant me passage, I implore you.’

2200.

2200.

‘‘Tassā lālappamānāya, bahuṃ kāruññasañhitaṃ;

Sutvā nelapatiṃ vācaṃ, vāḷā panthā apakkamuṃ’’.

Having heard her lament, her eloquent speech imbued with much compassion, the wild beasts departed from the path.

2201.

2201.

‘‘Imamhi naṃ padesamhi, puttakā paṃsukuṇṭhitā;

Paccuggatā maṃ tiṭṭhanti, vacchā bālāva mātaraṃ.

‘In this very place, my children, covered with dust, stand waiting to meet me, like young calves for their mother.’

2202.

2202.

‘‘Imamhi [Pg.358] naṃ padesamhi, puttakā paṃsukuṇṭhitā;

Paccuggatā maṃ tiṭṭhanti, haṃsāvuparipallale.

‘In this very place, my children, covered with dust, stand waiting to meet me, like swans upon a pond.’

2203.

2203.

‘‘Imamhi naṃ padesamhi, puttakā paṃsukuṇṭhitā;

Paccuggatā maṃ tiṭṭhanti, assamassāvidūrato.

‘In this very place, my children, covered in dust, stand waiting to meet me not far from the hermitage.’

2204.

2204.

‘‘Dve migā viya ukkaṇṇā, samantā mabhidhāvino;

Ānandino pamuditā, vaggamānāva kampare;

Tyajja putte na passāmi, jāliṃ kaṇhājinaṃ cubho.

‘Like two fawns with ears pricked, they would run all around me; rejoicing, delighted, leaping and gamboling. But today I do not see my children—Jāli and Kaṇhājinā, both of them.’

2205.

2205.

‘‘Chakalīva migī chāpaṃ, pakkhī muttāva pañjarā;

Ohāya putte nikkhamiṃ, sīhīvāmisagiddhinī;

Tyajja putte na passāmi, jāliṃ kaṇhājinaṃ cubho.

‘Like a doe leaving her fawn, like a bird freed from its cage, like a lioness greedy for meat, I left my children and went forth. But today I do not see my children—Jāli and Kaṇhājinā, both of them.’

2206.

2206.

‘‘Idaṃ nesaṃ padakkantaṃ, nāgānamiva pabbate;

Citakā parikiṇṇāyo, assamassāvidūrato;

Tyajja putte na passāmi, jāliṃ kaṇhājinaṃ cubho.

‘Here are their footprints, like those of elephants on the mountain; their sand-castles are scattered about not far from the hermitage. But today I do not see my children, Jāli and Kaṇhājinā, both of them.’

2207.

2207.

‘‘Vālikāyapi okiṇṇā, puttakā paṃsukuṇṭhitā;

Samantā mabhidhāvanti, te na passāmi dārake.

‘Though covered with sand, the children, smeared with dust, would run all around me; but I do not see those boys.’

2208.

2208.

‘‘Ye maṃ pure paccuṭṭhenti, araññā dūramāyatiṃ;

Tyajja putte na passāmi, jāliṃ kaṇhājinaṃ cubho.

Those who formerly rose to greet me, as I came from afar from the forest; today I do not see my sons, Jāli and Kaṇhājina, both of them.

2209.

2209.

‘‘Chakaliṃva migiṃ chāpā, paccuggantuna mātaraṃ;

Dūre maṃ pavilokenti, te na passāmi dārake.

Like fawns going forth to meet their mother, they would look out for me from afar; I do not see those children.

2210.

2210.

‘‘Idaṃ nesaṃ kīḷānakaṃ, patitaṃ paṇḍubeḷuvaṃ;

Tyajja putte na passāmi, jāliṃ kaṇhājinaṃ cubho.

This was their plaything, a fallen yellow reed. Today I do not see my sons, Jāli and Kaṇhājina, both of them.

2211.

2211.

‘‘Thanā ca mayhime pūrā, uro ca sampadālati;

Tyajja putte na passāmi, jāliṃ kaṇhājinaṃ cubho.

My breasts are full and my heart is breaking; today I do not see my sons, Jāli and Kaṇhājina, both of them.

2212.

2212.

‘‘Ucchaṅgeko vicināti, thanamekāvalambati;

Tyajja putte na passāmi, jāliṃ kaṇhājinaṃ cubho.

One would search in my lap, the other would cling to my breast; today I do not see my sons, Jāli and Kaṇhājina, both of them.

2213.

2213.

‘‘Yassu [Pg.359] sāyanhasamayaṃ, puttakā paṃsukuṇṭhitā;

When in the evening my little sons, covered in dust,

Ucchaṅge me vivattanti, te na passāmi dārake.

would roll about on my lap; those children I do not see.

2214.

2214.

‘‘Ayaṃ so assamo pubbe, samajjo paṭibhāti maṃ;

Tyajja putte apassantyā, bhamate viya assamo.

This hermitage formerly appeared to me like a festival ground; today, as I do not see my sons, the hermitage seems to spin.

2215.

2215.

‘‘Kimidaṃ appasaddova, assamo paṭibhāti maṃ;

Kākolāpi na vassanti, matā me nūna dārakā.

Why does this hermitage seem so silent to me? Not even crows are calling; surely my children are dead.

2216.

2216.

‘‘Kimidaṃ appasaddova, assamo paṭibhāti maṃ;

Sakuṇāpi na vassanti, matā me nūna dārakā.

Why does this hermitage seem so silent to me? Even the birds do not sing; surely my children are dead.

2217.

2217.

‘‘Kimidaṃ tuṇhibhūtosi, api ratteva me mano;

Kākolāpi na vassanti, matā me nūna dārakā.

Why are you so silent? Is my mind distraught? Not even crows are calling; surely my children are dead.

2218.

2218.

‘‘Kimidaṃ tuṇhibhūtosi, api ratteva me mano;

Sakuṇāpi na vassanti, matā me nūna dārakā.

Why are you so silent? Is my mind distraught? Even the birds do not sing; surely my children are dead.

2219.

2219.

‘‘Kacci nu me ayyaputta, migā khādiṃsu dārake;

Araññe iriṇe vivane, kena nītā me dārakā.

Could it be, my noble lord, that wild beasts have devoured my children? In the forest, in the barren, desolate wilderness, by whom were my children taken away?

2220.

2220.

‘‘Adu te pahitā dūtā, adu suttā piyaṃvadā;

Adu bahi no nikkhantā, khiḍḍāsu pasutā nu te.

Or were they sent as messengers by you? Or are the sweet-speaking ones asleep? Or have they gone outside, intent on their games?

2221.

2221.

‘‘Nevāsaṃ kesā dissanti, hatthapādā ca jālino;

Sakuṇānañca opāto, kena nītā me dārakā.

Neither their hair is seen, nor the hands and feet of Jāli, nor the swooping of birds of prey; by whom were my children taken away?

2222.

2222.

‘‘Idaṃ tato dukkhataraṃ, sallaviddho yathā vaṇo;

Tyajja putte na passāmi, jāliṃ kaṇhājinaṃ cubho.

This is more painful than that, like a wound pierced by a dart; today I do not see my sons, Jāli and Kaṇhājina, both of them.

2223.

2223.

‘‘Idampi dutiyaṃ sallaṃ, kampeti hadayaṃ mama;

Yañca putte na passāmi, tvañca maṃ nābhibhāsasi.

This second dart, too, makes my heart tremble: that I do not see my sons, and that you do not speak to me.

2224.

2224.

‘‘Ajjeva me imaṃ rattiṃ, rājaputta na saṃsasi;

Maññe okkantasantaṃ maṃ, pāto dakkhisi no mataṃ’’.

O prince, if you do not tell me this very night, I think in the morning you will see me dead, my life departed.

2225.

2225.

‘‘Nūna maddī varārohā, rājaputtī yasassinī;

Pāto gatāsi uñchāya, kimidaṃ sāyamāgatā’’.

Surely Maddī, the princess of noble form and fame, went foraging in the morning. Why has she returned so late in the evening?

2226.

2226.

‘‘Nanu [Pg.360] tvaṃ saddamassosi, ye saraṃ pātumāgatā;

Sīhassapi nadantassa, byagghassa ca nikujjitaṃ.

Did you not hear the sound of those who came to the lake to drink, the roar of the lion, and the growl of the tiger?

2227.

2227.

‘‘Ahu pubbanimittaṃ me, vicarantyā brahāvane;

Khaṇitto me hatthā patito, uggīvañcāpi aṃsato.

An omen appeared to me as I wandered in the great forest; my digging tool fell from my hand, and my basket also slipped from my shoulder.

2228.

2228.

‘‘Tadāhaṃ byathitā bhītā, puthu katvāna pañjaliṃ;

Sabbadisā namassissaṃ, api sotthi ito siyā.

Then, distressed and frightened, with hands joined in reverence, I paid homage to all the directions, thinking, 'May there be well-being from this.'

2229.

2229.

‘‘Mā heva no rājaputto, hato sīhena dīpinā;

Dārakā vā parāmaṭṭhā, acchakokataracchihi.

May the prince not have been killed by a lion or a leopard, nor the children seized by bears, wolves, or hyenas.

2230.

2230.

‘‘Sīho byaggho ca dīpi ca, tayo vāḷā vane migā;

Te maṃ pariyāvaruṃ maggaṃ, tena sāyamhi āgatā.

A lion, a tiger, and a leopard, three fierce beasts of the forest, blocked my path; for that reason, I have returned in the evening.

2231.

2231.

‘‘Ahaṃ patiñca putte ca, āceramiva māṇavo;

Anuṭṭhitā divārattiṃ, jaṭinī brahmacārinī.

I have served my husband and sons like a student serves his teacher, striving day and night, a matted-haired ascetic, living the holy life.

2232.

2232.

‘‘Ajināni paridahitvā, vanamūlaphalahāriyā;

Vicarāmi divārattiṃ, tumhaṃ kāmā hi puttakā.

Clad in hides, gathering forest roots and fruits, I wander day and night for your sake, my children.

2233.

2233.

‘‘Ahaṃ suvaṇṇahaliddiṃ, ābhataṃ paṇḍubeḷuvaṃ;

Rukkhapakkāni cāhāsiṃ, ime vo putta kīḷanā.

I have brought golden turmeric and pale yellow bamboo, and I have brought tree-ripened fruits; these, my sons, are your playthings.

2234.

2234.

‘‘Imaṃ mūlāḷivattakaṃ, sālukaṃ ciñcabhedakaṃ;

Bhuñja khuddehi saṃyuttaṃ, saha puttehi khattiya.

Eat this assortment of roots and bulbs, these lotus roots and tamarind, together with the little ones, with your sons, O Khattiya.

2235.

2235.

‘‘Padumaṃ jālino dehi, kumudañca kumāriyā;

Māline passa naccante, sivi puttāni avhaya.

Give a lotus to Jāli, and a water lily to the girl; watch them dancing with their garlands, call the children of the Sivis.

2236.

2236.

‘‘Tato kaṇhājināyapi, nisāmehi rathesabha;

Mañjussarāya vagguyā, assamaṃ upayantiyā.

Then, O bull among charioteers, listen also to Kaṇhājinā, as she of the sweet, lovely voice approaches the hermitage.

2237.

2237.

‘‘Samānasukhadukkhamhā, raṭṭhā pabbājitā ubho;

Api sivi putte passesi, jāliṃ kaṇhājinaṃ cubho.

We who share the same happiness and sorrow were both exiled from the kingdom; O Sivi, do you see your children, Jāli and Kaṇhājina, both of them?

2238.

2238.

‘‘Samaṇe [Pg.361] brāhmaṇe nūna, brahmacariyaparāyaṇe;

Ahaṃ loke abhissapiṃ, sīlavante bahussute;

Tyajja putte na passāmi, jāliṃ kaṇhājinaṃ cubho’’.

Surely I must have cursed some ascetics or brahmins in the world, some who were virtuous, learned, and devoted to the holy life; for today I do not see my children, Jāli and Kaṇhājina, both of them.

2239.

2239.

‘‘Ime te jambukā rukkhā, vedisā sinduvārakā;

Vividhāni rukkhajātāni, te kumārā na dissare.

Here are your rose-apple trees, your Vedisa and Sinduvāra trees; various kinds of trees, but those princes are not seen.

2240.

2240.

‘‘Assatthā panasā ceme, nigrodhā ca kapitthanā;

Vividhāni phalajātāni, te kumārā na dissare.

Here are the sacred fig trees, the jackfruit trees, the banyans, and the wood-apple trees; various kinds of fruits, but those princes are not seen.

2241.

2241.

‘‘Ime tiṭṭhanti ārāmā, ayaṃ sītūdakā nadī;

Yatthassu pubbe kīḷiṃsu, te kumārā na dissare.

Here stand the groves, here is the cool-watered river, where they used to play before; but those princes are not seen.

2242.

2242.

‘‘Vividhāni pupphajātāni, asmiṃ uparipabbate;

Yānassu pubbe dhāriṃsu, te kumārā na dissare.

There are various kinds of flowers on this mountain slope, which they used to wear before; but those princes are not seen.

2243.

2243.

‘‘Vividhāni phalajātāni, asmiṃ uparipabbate;

Yānassu pubbe bhuñjiṃsu, te kumārā na dissare.

There are various kinds of fruits on this mountain slope, which they used to eat before; but those princes are not seen.

2244.

2244.

‘‘Ime te hatthikā assā, balibaddā ca te ime;

Yehissu pubbe kīḷiṃsu, te kumārā na dissare’’.

Here are your little elephants and horses, and here are your oxen, with which they used to play; but those princes are not seen.

2245.

2245.

‘‘Ime sāmā sasolūkā, bahukā kadalīmigā;

Yehissu pubbe kīḷiṃsu, te kumārā na dissare.

Here are the deer, the hares, and the owls, and many antelope with which they used to play; but those princes are not seen.

2246.

2246.

‘‘Ime haṃsā ca koñcā ca, mayūrā citrapekhuṇā;

Yehissu pubbe kīḷiṃsu, te kumārā na dissare’’.

Here are the swans and the cranes, and the peacocks with their colorful tails, with which they used to play; but those princes are not seen.

2247.

2247.

‘‘Imā tā vanagumbāyo, pupphitā sabbakālikā;

Yatthassu pubbe kīḷiṃsu, te kumārā na dissare.

Here are those forest thickets, always in bloom; those princes who used to play here are not to be seen.

2248.

2248.

‘‘Imā tā pokkharaṇī rammā, cakkavākūpakūjitā;

Mandālakehi sañchannā, padumuppalakehi ca;

Yatthassu pubbe kīḷiṃsu, te kumārā na dissare.

Here are those lovely lotus ponds, resounding with the cries of ruddy geese, covered with mandālaka flowers, lotuses, and blue water lilies; those princes who used to play here are not to be seen.

2249.

2249.

‘‘Na te kaṭṭhāni bhinnāni, na te udakamāhataṃ;

Aggipi te na hāpito, kiṃ nu mandova jhāyasi.

The firewood is not split, the water is not brought, and the fire is not kindled; why do you brood as if dull-witted?

2250.

2250.

‘‘Piyo [Pg.362] piyena saṅgamma, samo me byapahaññati;

Tyajja putte na passāmi, jāliṃ kaṇhājinaṃ cubho’’.

Meeting with my beloved, my tranquility is shattered; for today I do not see my children, Jāli and Kaṇhājinā, both of them.

2251.

2251.

‘‘Na kho no deva passāmi, yena te nīhatā matā;

Kākolāpi na vassanti, matā me nūna dārakā.

O king, I do not see by whom they were carried off or killed; even the crows do not cry; surely my children are dead.

2252.

2252.

‘‘Na kho no deva passāmi, yena te nīhatā matā;

Sakuṇāpi na vassanti, matā me nūna dārakā’’.

O king, I do not see by whom they were carried off or killed; even the birds do not cry; surely my children are dead.

2253.

2253.

‘‘Sā tattha paridevitvā, pabbatāni vanāni ca;

Punadevassamaṃ gantvā, rodi sāmikasantike.

Having lamented there among the mountains and forests, she returned again to the hermitage and wept in her husband's presence.

2254.

2254.

‘‘‘Na kho no deva passāmi, yena te nīhatā matā;

Kākolāpi na vassanti, matā me nūna dārakā.

'O king, I do not see by whom they were carried off or killed; even the crows do not cry; surely my children are dead.'

2255.

2255.

‘‘‘Na kho no deva passāmi, yena te nīhatā matā;

Sakuṇāpi na vassanti, matā me nūna dārakā.

'O king, I do not see by whom they were carried off or killed; even the birds do not cry; surely my children are dead.'

2256.

2256.

‘‘‘Na kho no deva passāmi, yena te nīhatā matā;

Vicaranti rukkhamūlesu, pabbatesu guhāsu ca’.

'O king, I do not see by whom they were carried off or killed; they may be wandering at the roots of trees, on mountains, and in caves.'

2257.

2257.

‘‘Iti maddī varārohā, rājaputtī yasassinī;

Bāhā paggayha kanditvā, tattheva patitā chamā’’.

Thus Maddī, the lovely and renowned princess, stretching out her arms, cried aloud and collapsed right there on the ground.

2258.

2258.

‘‘Tamajjhapattaṃ rājaputtiṃ, udakenābhisiñcatha;

Assatthaṃ naṃ viditvāna, atha naṃ etadabravi’’.

He sprinkled water on the princess who had collapsed. Then, knowing she had recovered, he spoke this to her.

2259.

2259.

‘‘Ādiyeneva te maddi, dukkhaṃ nakkhātumicchisaṃ;

Daliddo yācako vuḍḍho, brāhmaṇo gharamāgato.

'Maddī, from the very beginning I did not wish to tell you this sorrow. A poor, old, begging brahmin came to our dwelling.

2260.

2260.

‘‘Tassa dinnā mayā puttā, maddi mā bhāyi assasa;

Maṃ passa maddi mā putte, mā bāḷhaṃ paridevasi;

'To him I gave our children, Maddī—do not fear, take heart! Look at me, Maddī, not at the children; do not grieve so deeply.

Lacchāma putte jīvantā, arogā ca bhavāmase.

We shall regain our children alive, and may we ourselves be free from disease.

2261.

2261.

‘‘Putte pasuñca dhaññañca, yañca aññaṃ ghare dhanaṃ;

Dajjā sappuriso dānaṃ, disvā yācakamāgataṃ;

Anumodāhi me maddi, puttake dānamuttamaṃ’’.

Children, cattle, grain, and whatever other wealth is in the house—a virtuous person should give a gift upon seeing a beggar arrive. Rejoice with me, Maddī, in this supreme gift of our children.'

2262.

2262.

‘‘Anumodāmi [Pg.363] te deva, puttake dānamuttamaṃ;

Datvā cittaṃ pasādehi, bhiyyo dānaṃ dado bhava.

'I rejoice with you, O lord, in the supreme gift of the children. Having given, gladden your heart, and be one who gives even more.'

2263.

2263.

‘‘Yo tvaṃ maccherabhūtesu, manussesu janādhipa;

Brāhmaṇassa adā dānaṃ, sivīnaṃ raṭṭhavaḍḍhano’’.

'You, O lord of men, enhancer of the Sivi kingdom, have given a gift to a brahmin among a people given to stinginess.'

2264.

2264.

‘‘Ninnāditā te pathavī, saddo te tidivaṅgato;

Samantā vijjutā āguṃ, girīnaṃva patissutā.

The earth resounded because of you; the sound of it has reached the triple heaven. Lightning flashed all around, like echoes from the mountains.

2265.

2265.

‘‘Tassa te anumodanti, ubho nāradapabbatā;

Indo ca brahmā pajāpati, somo yamo vessavaṇo;

Sabbe devānumodanti, tāvatiṃsā saindakā.

Both the Nārada and Pabbata mountains rejoice in you; Indra and Brahmā, Pajāpati, Soma, Yama, and Vessavaṇa; all the gods of Tāvatiṃsa, with Indra, rejoice.

2266.

2266.

‘‘Iti maddī varārohā, rājaputtī yasassinī;

Vessantarassa anumodi, puttake dānamuttamaṃ’’.

Thus Maddī, the lovely and renowned princess, rejoiced with Vessantara in the supreme gift of their children.

Maddīpabbaṃ nāma.

The Chapter on Maddī.

Sakkapabbaṃ

The Chapter on Sakka

2267.

2267.

Tato ratyā vivasāne, sūriyassuggamanaṃ pati;

Sakko brāhmaṇavaṇṇena, pāto tesaṃ adissatha.

Then, at the end of the night, toward the rising of the sun, Sakka, in the guise of a brahmin, appeared to them at dawn.

2268.

2268.

‘‘Kacci nu bhoto kusalaṃ, kacci bhoto anāmayaṃ;

Kacci uñchena yāpetha, kacci mūlaphalā bahū.

'Is it well with you, sir? Are you free from illness? Do you subsist on gleanings? Are roots and fruits plentiful?

2269.

2269.

‘‘Kacci ḍaṃsā makasā ca, appameva sarīsapā;

Vane vāḷamigākiṇṇe, kacci hiṃsā na vijjati’’.

'Are gadflies and mosquitoes few, and creeping things as well? In this forest teeming with wild beasts, is there no harm?'

2270.

2270.

‘‘Kusalañceva no brahme, atho brahme anāmayaṃ;

Atho uñchena yāpema, atho mūlaphalā bahū.

'It is well with us, brahmin, and we are also free from illness, brahmin. We subsist on gleanings, and roots and fruits are plentiful.

2271.

2271.

‘‘Atho ḍaṃsā makasā ca, appameva sarīsapā;

Vane vāḷamigākiṇṇe, hiṃsā mayhaṃ na vijjati.

'Also, there are gadflies and mosquitoes, and few creeping things; in this forest teeming with wild beasts, no harm comes to me.

2272.

2272.

‘‘Satta no māse vasataṃ, araññe jīvasokinaṃ;

Idaṃ dutiyaṃ passāma, brāhmaṇaṃ devavaṇṇinaṃ;

Ādāya veḷuvaṃ daṇḍaṃ, dhārentaṃ ajinakkhipaṃ.

'For seven months we have lived in the wilderness, grieving for our living kin. This is the second time we have seen a brahmin with the appearance of a god, carrying a bamboo staff and wearing a deerskin cloak.

2273.

2273.

‘‘Svāgataṃ [Pg.364] te mahābrahme, atho me adurāgataṃ;

Anto pavisa bhaddante, pāde pakkhālayassu te.

'Welcome to you, great brahmin, and your coming is not unwelcome. Enter within, good sir, and wash your feet.

2274.

2274.

‘‘Tindukāni piyālāni, madhuke kāsumāriyo;

Phalāni khuddakappāni, bhuñja brahme varaṃ varaṃ.

'Here are tinduka, piyāla, madhuka, and kāsumārī fruits; small forest fruits—eat the very best, brahmin.

2275.

2275.

‘‘Idampi pānīyaṃ sītaṃ, ābhataṃ girigabbharā;

Tato piva mahābrahme, sace tvaṃ abhikaṅkhasi.

'Here also is cool water, brought from a mountain cavern; drink of it, great brahmin, if you so desire.

2276.

2276.

‘‘Atha tvaṃ kena vaṇṇena, kena vā pana hetunā;

Anuppatto brahāraññaṃ, taṃ me akkhāhi pucchito’’.

'Now, for what reason, or on what account, have you come to this great forest? Tell me, as I have asked.'

2277.

2277.

‘‘Yathā vārivaho pūro, sabbakālaṃ na khīyati;

Evaṃ taṃ yācitāgacchiṃ, bhariyaṃ me dehi yācito’’.

'Just as a full flood of water never runs dry at any time, so I have come to you to ask: give me your wife, I beg of you.'

2278.

2278.

‘‘Dadāmi na vikampāmi, yaṃ maṃ yācasi brāhmaṇa;

Santaṃ nappaṭiguyhāmi, dāne me ramatī mano’’.

'I give and do not waver in what you ask of me, O brahmin. I do not hide what I have; my mind delights in giving.'

2279.

2279.

‘‘Maddiṃ hatthe gahetvāna, udakassa kamaṇḍaluṃ;

Brāhmaṇassa adā dānaṃ, sivīnaṃ raṭṭhavaḍḍhano.

Taking Maddī by the hand, and a water pot, the enhancer of the Sivi kingdom gave the gift to the brahmin.

2280.

2280.

‘‘Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Maddiṃ paricajantassa, medanī sampakampatha.

Then there was a dreadful thing, then there was a hair-raising thing: as he was giving Maddī away, the earth quaked.

2281.

2281.

‘‘Neva sā maddī bhākuṭi, na sandhīyati na rodati;

Pekkhatevassa tuṇhī sā, eso jānāti yaṃ varaṃ’’.

But that Maddī neither frowned, nor grew angry, nor wept. Silently she gazed at him, thinking: 'He knows what is best.'

2282.

2282.

‘‘Komārī yassāhaṃ bhariyā, sāmiko mama issaro;

Yassicche tassa maṃ dajjā, vikkiṇeyya haneyya vā’’.

'I am his wife from my youth; my husband is my master. He may give me to whomever he wishes, or sell me, or kill me.'

2283.

2283.

‘‘Tesaṃ saṅkappamaññāya, devindo etadabravi;

Sabbe jitā te paccūhā, ye dibbā ye ca mānusā.

Understanding their resolve, the king of the gods said this: 'All obstacles are overcome by you, both those that are divine and those that are human.'

2284.

2284.

‘‘Ninnāditā te pathavī, saddo te tidivaṅgato;

Samantā vijjutā āguṃ, girīnaṃva patissutā.

The earth resounds because of you; your fame has reached the triple heaven. Lightning flashes all around, like the echoes from the mountains.

2285.

2285.

‘‘Tassa te anumodanti, ubho nāradapabbatā;

Indo ca brahmā pajāpati, somo yamo vessavaṇo;

Sabbe devānumodanti, dukkarañhi karoti so.

Both Nārada and Pabbata rejoice in you, as do Indra, Brahmā, Pajāpati, Soma, Yama, and Vessavaṇa; all the gods rejoice, for you have done what is hard to do.

2286.

2286.

‘‘Duddadaṃ [Pg.365] dadamānānaṃ, dukkaraṃ kamma kubbataṃ;

Asanto nānukubbanti, sataṃ dhammo durannayo.

Giving what is hard to give, doing what is hard to do—the wicked do not imitate this; the Dhamma of the good is hard to follow.

2287.

2287.

‘‘Tasmā satañca asataṃ, nānā hoti ito gati;

Asanto nirayaṃ yanti, santo saggaparāyaṇā.

Thus, the destiny of the good and the unrighteous differ; the unrighteous go to hell, the good are bound for heaven.

2288.

2288.

‘‘Yametaṃ kumāre adā, bhariyaṃ adā vane vasaṃ;

Brahmayānamanokkamma, sagge te taṃ vipaccatu’’.

Since you gave away your children and wife while dwelling in the forest, not forsaking the divine vehicle, may that ripen for you in heaven.

2289.

2289.

‘‘Dadāmi bhoto bhariyaṃ, maddiṃ sabbaṅgasobhanaṃ;

Tvañceva maddiyā channo, maddī ca patinā saha.

I give you Maddī, your wife, radiant in every limb. May you be united with Maddī, and Maddī with her lord.

2290.

2290.

‘‘Yathā payo ca saṅkho ca, ubho samānavaṇṇino;

Evaṃ tuvañca maddī ca, samānamanacetasā.

As milk and a conch, both of equal color, so are you and Maddī, of like mind and heart.

2291.

2291.

‘‘Avaruddhettha araññasmiṃ, ubho sammatha assame;

Khattiyā gottasampannā, sujātā mātupettito;

Yathā puññāni kayirātha, dadantā aparāparaṃ’’.

Dwell peacefully in the hermitage, both of you, though confined here in the forest; noble khattiyas, rich in lineage, well-born from both mother and father. May you perform meritorious deeds, giving again and again.

2292.

2292.

‘‘Sakkohamasmi devindo, āgatosmi tavantike;

Varaṃ varassu rājisi, vare aṭṭha dadāmi te’’.

I am Sakka, lord of gods, I have come into your presence. Choose a boon, O royal sage; I give you eight boons.

2293.

2293.

‘‘Varaṃ ce me ado sakka, sabbabhūtānamissara;

Pitā maṃ anumodeyya, ito pattaṃ sakaṃ gharaṃ;

Āsanena nimanteyya, paṭhametaṃ varaṃ vare.

If you grant me a boon, Sakka, lord of all beings, may my father approve of me, having arrived home from here, and invite me with a seat—this is the first boon I choose.

2294.

2294.

‘‘Purisassa vadhaṃ na roceyyaṃ, api kibbisakārakaṃ;

Vajjhaṃ vadhamhā moceyyaṃ, dutiyetaṃ varaṃ vare.

May I not approve of a man's execution, even of a wrongdoer; may I free one liable to execution—this is the second boon I choose.

2295.

2295.

‘‘Ye vuḍḍhā ye ca daharā, ye ca majjhimaporisā;

Mameva upajīveyyuṃ, tatiyetaṃ varaṃ vare.

May the old, the young, and those of middle age all depend upon me alone—this is the third boon I choose.

2296.

2296.

‘‘Paradāraṃ na gaccheyyaṃ, sadārapasuto siyaṃ;

Thīnaṃ vasaṃ na gaccheyyaṃ, catutthetaṃ varaṃ vare.

May I not go to another's wife, may I be content with my own wife; may I not go under the sway of women—this is the fourth boon I choose.

2297.

2297.

‘‘Putto me sakka jāyetha, so ca dīghāyuko siyā;

Dhammena jine pathaviṃ, pañcametaṃ varaṃ vare.

May a son be born to me, Sakka, may he be long-lived, and may he righteously conquer the earth—this is the fifth boon I choose.

2298.

2298.

‘‘Tato ratyā vivasāne, sūriyassuggamanaṃ pati;

Dibbā bhakkhā pātubhaveyyuṃ, chaṭṭhametaṃ varaṃ vare.

Then, at the end of the night, as the sun rises, may divine food appear—this is the sixth boon I choose.

2299.

2299.

‘‘Dadato [Pg.366] me na khīyetha, datvā nānutapeyyahaṃ;

Dadaṃ cittaṃ pasādeyyaṃ, sattametaṃ varaṃ vare.

May what I give never be exhausted, and may I never regret having given. May my mind be gladdened while giving—this is the seventh boon I choose.

2300.

2300.

‘‘Ito vimuccamānāhaṃ, saggagāmī visesagū;

Anivatti tato assaṃ, aṭṭhametaṃ varaṃ vare’’.

Freed from here, may I be bound for heaven, having attained distinction; from there may I be a non-returner—this is the eighth boon I choose.

2301.

2301.

‘‘Tassa taṃ vacanaṃ sutvā, devindo etadabravi;

Aciraṃ vata te tato, pitā taṃ daṭṭhumessati’’.

Having heard his words, the lord of gods said this: “Soon indeed your father will come from there to see you.”

2302.

2302.

‘‘Idaṃ vatvāna maghavā, devarājā sujampati;

Vessantare varaṃ datvā, saggakāyaṃ apakkami’’.

Having said this, Maghavā, king of the gods, Sujā’s lord, having granted Vessantara the boons, departed to the heavenly host.

Sakkapabbaṃ nāma.

The Chapter on Sakka

Mahārājapabbaṃ

The Chapter on the Great King

2303.

2303.

‘‘Kassetaṃ mukhamābhāti, hemaṃ vuttattamagginā;

Nikkhaṃva jātarūpassa, ukkāmukhapahaṃsitaṃ.

“Whose face shines forth like gold refined by fire, like a golden ornament of pure gold, radiant as if polished by a torch?”

2304.

2304.

‘‘Ubho sadisapaccaṅgā, ubho sadisalakkhaṇā;

Jālissa sadiso eko, ekā kaṇhājinā yathā.

“Both are alike in their limbs, both alike in their marks; one is like Jāli, the other like Kaṇhājinā.”

2305.

2305.

‘‘Sīhā bilāva nikkhantā, ubho sampatirūpakā;

Jātarūpamayāyeva, ime dissanti dārakā’’.

“Like lions emerged from a cave, both perfectly alike in form; these children appear as if made of pure gold.”

2306.

2306.

‘‘Kuto nu bhavaṃ bhāradvāja, ime ānesi dārake;

Ajja raṭṭhaṃ anuppatto, kuhiṃ gacchasi brāhmaṇa’’.

“From where, good Bhāradvāja, have you brought these children? You have arrived in the kingdom today; where are you going, brahmin?”

2307.

2307.

‘‘Mayhaṃ te dārakā deva, dinnā vittena sañjaya;

Ajja pannarasā ratti, yato laddhā me dārakā’’.

“These children are mine, O king; they were given for a price, O Sañjaya. Today is the fifteenth night since I received these children.”

2308.

2308.

‘‘Kena vā vācapeyyena, sammāñāyena saddahe;

Ko tetaṃ dānamadadā, puttake dānamuttamaṃ’’.

“By what persuasive speech, by what right method, could one believe it? Who gave you that gift, the supreme gift of children?”

2309.

2309.

‘‘Yo yācataṃ patiṭṭhāsi, bhūtānaṃ dharaṇīriva;

So me vessantaro rājā, puttedāsi vane vasaṃ.

“He who was a support for beggars, like the earth for beings—that King Vessantara gave his children to me while dwelling in the forest.”

2310.

2310.

‘‘Yo yācataṃ gatī āsi, savantīnaṃva sāgaro;

So me vessantaro rājā, puttedāsi vane vasaṃ’’.

“He who was a refuge for beggars, like the ocean for flowing rivers—that King Vessantara gave his children to me while dwelling in the forest.”

2311.

2311.

‘‘Dukkaṭaṃ [Pg.367] vata bho raññā, saddhena gharamesinā;

Kathaṃ nu puttake dajjā, araññe avaruddhako.

“Truly, a wrong was done by the king, a faithful householder! How indeed could he give away his children, while banished in the forest?”

2312.

2312.

‘‘Imaṃ bhonto nisāmetha, yāvantettha samāgatā;

Kathaṃ vessantaro rājā, puttedāsi vane vasaṃ.

“Listen, good sirs, all you who are gathered here: how King Vessantara gave away his children while dwelling in the forest.”

2313.

2313.

‘‘Dāsiṃ dāsaṃ ca so dajjā, assaṃ cassatarīrathaṃ;

Hatthiñca kuñjaraṃ dajja, kathaṃ so dajja dārake’’.

“He might give a female slave or a male slave, a horse or a mule-drawn chariot; he might give an elephant or a noble tusker, but how could he give away his children?”

2314.

2314.

‘‘Yassa nassa ghare dāso, asso cassatarīratho;

Hatthī ca kuñjaro nāgo, kiṃ so dajjā pitāmaha’’.

“If in his house there were no slave, horse, mule-drawn chariot, elephant, tusker, or great elephant, what could he give, O grandfather?”

2315.

2315.

‘‘Dānamassa pasaṃsāma, na ca nindāma puttakā;

Kathaṃ nu hadayaṃ āsi, tumhe datvā vanibbake’’.

“We praise his giving, O children, and we do not blame you; but how was his heart when he gave you to a beggar?”

2316.

2316.

‘‘Dukkhassa hadayaṃ āsi, atho uṇhampi passasi;

Rohinīheva tambakkhī, pitā assūni vattayi’’.

“His heart was afflicted by sorrow, and you also see the heat of it; with eyes red like the Rohiṇī stars, our father shed tears.”

2317.

2317.

‘‘Yaṃ taṃ kaṇhājināvoca, ayaṃ maṃ tāta brāhmaṇo;

Laṭṭhiyā paṭikoṭeti, ghare jātaṃva dāsiyaṃ.

“And this is what Kaṇhājinā said: ‘This brahmin, father, strikes me with a stick as if I were a slave born in the house.’”

2318.

2318.

‘‘Na cāyaṃ brāhmaṇo tāta, dhammikā honti brāhmaṇā;

Yakkho brāhmaṇavaṇṇena, khādituṃ tāta neti no;

Nīyamāne pisācena, kinnu tāta udikkhasi’’.

“‘This is no true brahmin, father, for brahmins are righteous. A yakkha in a brahmin’s guise is taking us to devour, father. As we are being led away by this fiend, why do you just stand watching, father?’”

2319.

2319.

‘‘Rājaputtī ca vo mātā, rājaputto ca vo pitā;

Pubbe me aṅgamāruyha, kiṃ nu tiṭṭhatha ārakā’’.

“Your mother is a princess, and your father is a prince; formerly, you climbed upon my lap, why do you now stand so far away?”

2320.

2320.

‘‘Rājaputtī ca no mātā, rājaputto ca no pitā;

Dāsā mayaṃ brāhmaṇassa, tasmā tiṭṭhāma ārakā’’.

“Our mother is a princess, and our father is a prince; but we are slaves of the brahmin, therefore we stand at a distance.”

2321.

2321.

‘‘Mā sammevaṃ avacuttha, ḍayhate hadayaṃ mama;

Citakāyaṃva me kāyo, āsane na sukhaṃ labhe.

“Do not speak thus, my dears, it burns my heart; my body is like a funeral pyre, I find no comfort on my seat.”

2322.

2322.

‘‘Mā sammevaṃ avacuttha, bhiyyo sokaṃ janetha maṃ;

Nikkiṇissāmi dabbena, na vo dāsā bhavissatha.

“Do not speak thus, my dears; you only increase my sorrow. I will ransom you with wealth; you shall not be slaves.”

2323.

2323.

‘‘Kimagghiyañhi [Pg.368] vo tāta, brāhmaṇassa pitā adā;

Yathābhūtaṃ me akkhātha, paṭipādentu brāhmaṇaṃ’’.

“For what price, my dears, did your father give you to the brahmin? Tell me the truth, that the brahmin may be paid.”

2324.

2324.

‘‘Sahassagghañhi maṃ tāta, brāhmaṇassa pitā adā;

Atha kaṇhājinaṃ kaññaṃ, hatthinā ca satena ca’’.

“Dear father, my father gave me to the brahmin for a thousand; and the maiden Kaṇhājinā for a hundred elephants.”

2325.

2325.

‘‘Uṭṭhehi katte taramāno, brāhmaṇassa avākara;

Dāsisataṃ dāsasataṃ, gavaṃ hatthusabhaṃ sataṃ;

Jātarūpasahassañca, puttānaṃ dehi nikkayaṃ.

“Rise up, Katta, and quickly provide for the brahmin: a hundred female slaves, a hundred male slaves, a hundred cows, a hundred elephants, a hundred bulls, and a thousand pieces of gold; give this as the ransom for the children.”

2326.

2326.

‘‘Tato kattā taramāno, brāhmaṇassa avākari;

Dāsisataṃ dāsasataṃ, gavaṃ hatthusabhaṃ sataṃ;

Jātarūpasahassañca, puttānaṃdāsi nikkayaṃ’’.

“Then Katta, acting swiftly, provided for the brahmin: a hundred female slaves, a hundred male slaves, a hundred cows, a hundred elephants, a hundred bulls, and a thousand pieces of gold; this he gave as the ransom for the children.”

2327.

2327.

‘‘Nikkiṇitvā nahāpetvā, bhojayitvāna dārake;

Samalaṅkaritvā bhaṇḍena, ucchaṅge upavesayuṃ.

Having ransomed the children, they had them bathed and fed, adorned them with ornaments, and seated them upon their laps.

2328.

2328.

‘‘Sīsaṃ nhāte sucivatthe, sabbābharaṇabhūsite;

Rājā aṅke karitvāna, ayyako paripucchatha.

With their heads washed, dressed in clean clothes, and adorned with all ornaments, the grandfather, the king, having placed them on his lap, questioned them.

2329.

2329.

‘‘Kuṇḍale ghusite māle, sabbābharaṇabhūsite;

Rājā aṅke karitvāna, idaṃ vacanamabravi.

With tinkling earrings and a garland, adorned with all ornaments, the king, placing the child on his lap, spoke these words.

2330.

2330.

‘‘Kacci ubho arogā te, jāli mātāpitā tava;

Kacci uñchena yāpetha, kacci mūlaphalā bahū.

“Are your parents both well, Jāli? Do you live by gleaning? Are roots and fruits plentiful?”

2331.

2331.

‘‘Kacci ḍaṃsā makasā ca, appameva sarīsapā;

Vane vāḷamigākiṇṇe, kacci hiṃsā na vijjati’’.

“Are gadflies and mosquitoes few, and reptiles also few? In the forest teeming with beasts of prey, is there no harm?”

2332.

2332.

‘‘Atho ubho arogā me, deva mātāpitā mama;

Atho uñchena yāpenti, atho mūlaphalā bahū.

“Indeed, O king, both my parents are well; indeed, they live by gleaning; indeed, roots and fruits are plentiful.”

2333.

2333.

‘‘Atho ḍaṃsā makasā ca, appameva sarīsapā;

Vane vāḷamigākiṇṇe, hiṃsā nesaṃ na vijjati.

“Indeed, gadflies and mosquitoes are few, and reptiles also few; in the forest teeming with beasts of prey, there is no harm for them.”

2334.

2334.

‘‘Khaṇantālukalambāni, bilāni takkalāni ca;

Kolaṃ bhallātakaṃ bellaṃ, sā no āhatva posati.

“Digging up yams, bulbs, lotus roots, and takkala fruits, and bringing kola, bhallātaka, and bella fruits, she nourishes us.”

2335.

2335.

‘‘Yañceva [Pg.369] sā āharati, vanamūlaphalahāriyā;

Taṃ no sabbe samāgantvā, rattiṃ bhuñjāma no divā.

“Whatever she brings, a gatherer of forest roots and fruits, we all gather together to eat it at night, not by day.”

2336.

2336.

‘‘Ammāva no kisā paṇḍu, āharantī dumapphalaṃ;

Vātātapena sukhumālī, padumaṃ hatthagatāmiva.

“Our mother, bringing fruit from the trees, is thin and pale. Delicate, she is affected by wind and sun, like a lotus held in the hand.”

2337.

2337.

‘‘Ammāya patanūkesā, vicarantyā brahāvane;

Vane vāḷamigākiṇṇe, khaggadīpinisevite.

“My mother's hair has grown thin as she wanders in the great forest, a wilderness teeming with beasts of prey, frequented by rhinoceroses and leopards.”

2338.

2338.

‘‘Kesesu jaṭaṃ bandhitvā, kacche jallamadhārayi;

Cammavāsī chamā seti, jātavedaṃ namassati.

“Having tied her hair in a matted lock, wearing a skin and a garment of leaves, she sleeps on the ground and worships the sacred fire.”

2339.

2339.

‘‘Puttā piyā manussānaṃ, lokasmiṃ udapajjisuṃ;

Na hi nūnamhākaṃ ayyassa, putte sneho ajāyatha’’.

“Beloved children are born to people in this world; surely, no affection for his children arose in our lord.”

2340.

2340.

‘‘Dukkaṭañca hi no putta, bhūnahaccaṃ kataṃ mayā;

Yohaṃ sivīnaṃ vacanā, pabbājesimadūsakaṃ.

“Indeed, my son, I have done wrong; a deed that destroys merit has been done by me, in that I, heeding the words of the Sivi people, banished the faultless one.”

2341.

2341.

‘‘Yaṃ me kiñci idha atthi, dhanaṃ dhaññañca vijjati;

Etu vessantaro rājā, siviraṭṭhe pasāsatu’’.

“Whatever wealth and grain I possess here, let King Vessantara return and govern the kingdom of the Sivis.”

2342.

2342.

‘‘Na deva mayhaṃ vacanā, ehiti sivisuttamo;

Sayameva devo gantvā, siñca bhogehi atrajaṃ’’.

“Not by my words, O king, will the best of the Sivis return. The king himself must go and anoint his own son with riches.”

2343.

2343.

‘‘Tato senāpatiṃ rājā, sajjayo ajjhabhāsatha;

Hatthī assā rathā pattī, senā sannāhayantu naṃ;

Negamā ca maṃ anventu, brāhmaṇā ca purohitā.

Then King Sañjaya addressed his general: ‘Let the army—elephants, horses, chariots, and infantry—be made ready; let the townsfolk follow me, and the brahmins and royal chaplains too.’

2344.

2344.

‘‘Tato saṭṭhisahassāni, yodhino cārudassanā;

Khippamāyantu sannaddhā, nānāvaṇṇehilaṅkatā.

“Let sixty thousand warriors, of lovely appearance, come quickly, fully armed and adorned in various colors.”

2345.

2345.

‘‘Nīlavatthadharā neke, pītāneke nivāsitā;

Aññe lohitauṇhīsā, suddhāneke nivāsitā;

Khippamāyantu sannaddhā, nānāvaṇṇehilaṅkatā.

“Let some come wearing blue garments, some clad in yellow, others with red turbans, and some dressed in white; let them come quickly, fully armed and adorned in various colors.”

2346.

2346.

‘‘Himavā yathā gandhadharo, pabbato gandhamādano;

Nānārukkhehi sañchanno, mahābhūtagaṇālayo.

“Like Himavā, the scent-bearing mountain, Gandhamādana, covered with various trees, the abode for hosts of great beings;”

2347.

2347.

‘‘Osadhehi [Pg.370] ca dibbehi, disā bhāti pavāti ca;

Khippamāyantu sannaddhā, disā bhantu pavantu ca.

“And with its divine herbs, the quarters shine and a fragrance blows forth. Let them come quickly, fully armed; let the quarters shine and a fragrance blow forth.”

2348.

2348.

‘‘Tato nāgasahassāni, yojayantu catuddasa;

Suvaṇṇakacchā mātaṅgā, hemakappanavāsasā.

“Then let them yoke fourteen thousand elephants, great tuskers with golden girths, with golden saddles and coverings.”

2349.

2349.

‘‘Ārūḷhā gāmaṇīyehi, tomaraṅkusapāṇibhi;

Khippamāyantu sannaddhā, hatthikkhandhehi dassitā.

“Mounted by chieftains with lances and goads in hand, let them come quickly, fully armed, displayed upon the backs of elephants.”

2350.

2350.

‘‘Tato assasahassāni, yojayantu catuddasa;

Ājānīyāva jātiyā, sindhavā sīghavāhanā.

“Then let fourteen thousand horses be yoked, thoroughbreds by birth, swift steeds from Sindh.”

2351.

2351.

‘‘Ārūḷhā gāmaṇīyehi, illiyācāpadhāribhi;

Khippamāyantu sannaddhā, assapiṭṭhe alaṅkatā.

“Mounted by chieftains bearing swords and bows, let them come quickly, fully armed and adorned on horseback.”

2352.

2352.

‘‘Tato rathasahassāni, yojayantu catuddasa;

Ayosukatanemiyo, suvaṇṇacitapakkhare.

“Then let fourteen thousand chariots be yoked, with well-made iron rims and side-panels decorated with gold.”

2353.

2353.

‘‘Āropentu dhaje tattha, cammāni kavacāni ca;

Vippālentu ca cāpāni, daḷhadhammā pahārino;

Khippamāyantu sannaddhā, rathesu rathajīvino’’.

“Let them raise their banners, leather shields, and armor; let the strong-bowed strikers string their bows. Let them come quickly, fully armed in their chariots, those who live by the chariot.”

2354.

2354.

‘‘Lājāolopiyā pupphā, mālāgandhavilepanā;

Agghiyāni ca tiṭṭhantu, yena maggena ehiti.

“Let roasted grain, flowers, garlands, perfumes, and ointments, and other valuable offerings be placed along the path by which he will come.”

2355.

2355.

‘‘Gāme gāme sataṃ kumbhā, merayassa surāya ca;

Maggamhi patitiṭṭhantu, yena maggena ehiti.

“In every village, let a hundred pots of liquor and spirits be placed on the road by which he will come.”

2356.

2356.

‘‘Maṃsā pūvā saṅkuliyo, kummāsā macchasaṃyutā;

Maggamhi patitiṭṭhantu, yena maggena ehiti.

“Let meat, cakes, sweetmeats, and gruel mixed with fish be placed on the road by which he will come.”

2357.

2357.

‘‘Sappi telaṃ dadhi khīraṃ, kaṅgubījā bahū surā;

Maggamhi patitiṭṭhantu, yena maggena ehiti.

“Let ghee, oil, curd, milk, and much liquor brewed from millet seed be placed on the road by which he will come.”

2358.

2358.

‘‘Āḷārikā ca sūdā ca, naṭanaṭṭakagāyino;

Pāṇissarā kumbhathūṇiyo, mandakā sokajjhāyikā.

“Cooks and butchers, dancers, actors, and singers; hand-clappers, acrobats, the slow-witted, and those who lament.”

2359.

2359.

‘‘Āhaññantu [Pg.371] sabbavīṇā, bheriyo dindimāni ca;

Kharamukhāni dhamentu, nadantu ekapokkharā.

“Let all lutes be struck, and drums and kettledrums too; let harsh-mouthed horns be blown, let single-headed drums resound.”

2360.

2360.

‘‘Mudiṅgā paṇavā saṅkhā, godhā parivadentikā;

Dindimāni ca haññantu, kutumpa dindimāni ca’’.

“Let mudiṅga-drums, paṇava-drums, conches, godhā-lutes, and parivādinī-lutes resound; let the dindima-drums and kutumba-dindima-drums be struck.”

2361.

2361.

‘‘Sā senā mahatī āsi, uyyuttā sivivāhinī;

Jālinā magganāyena, vaṅkaṃ pāyāsi pabbataṃ.

Great was that army, the equipped Sivi host; with Jāli as guide, it proceeded to the Vanka mountain.

2362.

2362.

‘‘Koñcaṃ nadati mātaṅgo, kuñjaro saṭṭhihāyano;

The sixty-year-old tusker, the elephant, cries out like a heron;

Kacchāya baddhamānāya, koñcaṃ nadati vāraṇo.

When bound with the girth, the elephant cries out like a heron.

2363.

2363.

‘‘Ājānīyā hasiyanti, nemighoso ajāyatha;

Abbhaṃ rajo acchādesi, uyyuttā sivivāhinī.

The thoroughbreds neigh, the sound of the wheel-rims arose; dust covered the sky, the army of the Sivis was arrayed for battle.

2364.

2364.

‘‘Sā senā mahatī āsi, uyyuttā hārahārinī;

Jālinā magganāyena, vaṅkaṃ pāyāsi pabbataṃ.

That army was great, arrayed for battle, carrying provisions; with Jāli as its guide, it proceeded to the crooked mountain.

2365.

2365.

‘‘Te pāviṃsu brahāraññaṃ, bahusākhaṃ mahodakaṃ ;

Puppharukkhehi sañchannaṃ, phalarukkhehi cūbhayaṃ.

They entered the great forest, with its many branches and great waters, covered with both flowering trees and fruit trees.

2366.

2366.

‘‘Tattha bindussarā vaggū, nānāvaṇṇā bahū dijā;

Kūjantamupakūjanti, utusampupphite dume.

There, many birds of various colors, with lovely, melodious voices, sing and respond in song among the trees blooming in season.

2367.

2367.

‘‘Te gantvā dīghamaddhānaṃ, ahorattānamaccaye;

Padesaṃ taṃ upāgacchuṃ, yattha vessantaro ahu’’.

Having traveled a long way, at the passing of days and nights, they approached that region where Vessantara was.

Mahārājapabbaṃ nāma.

The Chapter of the Great King.

Chakhattiyakammaṃ

The Six Royals

2368.

2368.

‘‘Tesaṃ sutvāna nigghosaṃ, bhīto vessantaro ahu;

Pabbataṃ abhiruhitvā, bhīto senaṃ udikkhati.

Having heard their uproar, Vessantara became frightened; having climbed the mountain, terrified, he gazed upon the army.

2369.

2369.

‘‘Iṅgha maddi nisāmehi, nigghoso yādiso vane;

Ājānīyā hasiyanti, dhajaggāni ca dissare.

Come, Maddi, listen to what kind of uproar is in the forest! Thoroughbreds are neighing, and the tops of banners are visible.

2370.

2370.

‘‘Ime [Pg.372] nūna araññasmiṃ, migasaṅghāni luddakā;

Vāgurāhi parikkhippa, sobbhaṃ pātetvā tāvade;

Vikkosamānā tibbāhi, hanti nesaṃ varaṃ varaṃ.

Surely these are hunters in the forest who, having surrounded herds of deer with nets and driven them straight into a pit, are crying out with sharp cries as they kill the very best among them.

2371.

2371.

‘‘Yathā mayaṃ adūsakā, araññe avaruddhakā;

Amittahatthattaṃ gatā, passa dubbalaghātakaṃ’’.

Just as we, who are blameless, confined in the forest, have fallen into the hands of our enemies—behold the slaughter of the weak!

2372.

2372.

‘‘Amittā nappasāheyyuṃ, aggīva udakaṇṇave;

Tadeva tvaṃ vicintehi, api sotthi ito siyā’’.

May our enemies not overcome us, just as a fire cannot prevail in the ocean. Reflect on this, and perhaps there may be safety from this.

2373.

2373.

‘‘Tato vessantaro rājā, orohitvāna pabbatā;

Nisīdi paṇṇasālāyaṃ, daḷhaṃ katvāna mānasaṃ’’.

Then King Vessantara, having descended from the mountain, sat down in the leaf-hut, having made his mind firm.

2374.

2374.

‘‘Nivattayitvāna rathaṃ, vuṭṭhapetvāna seniyo;

Ekaṃ araññe viharantaṃ, pitā puttaṃ upāgami.

Having turned back the chariot and halted the armies, the father approached his son, who was dwelling alone in the forest.

2375.

2375.

‘‘Hatthikkhandhato oruyha, ekaṃso pañjalīkato;

Parikiṇṇo amaccehi, puttaṃ siñcitumāgami.

Having descended from the elephant’s back, with his robe over one shoulder and hands clasped in reverence, surrounded by his ministers, he came to anoint his son.

2376.

2376.

‘‘Tatthaddasa kumāraṃ so, rammarūpaṃ samāhitaṃ;

Nisinnaṃ paṇṇasālāyaṃ, jhāyantaṃ akutobhayaṃ.

There he saw the prince, of delightful form and composed mind, seated in the leaf-hut, meditating, free from any fear.

2377.

2377.

‘‘Tañca disvāna āyantaṃ, pitaraṃ puttagiddhinaṃ;

Vessantaro ca maddī ca, paccuggantvā avandisuṃ.

And seeing that father approaching, one who yearned for his son, both Vessantara and Maddi went out to meet him and paid him homage.

2378.

2378.

‘‘Maddī ca sirasā pāde, sasurassābhivādayi;

‘Maddī ahañhi te deva, pāde vandāmi te suṇhā’ ;

Tesu tattha palisajja, pāṇinā parimajjatha’’.

And Maddi with her head paid homage to her father-in-law’s feet: ‘I am Maddi, O lord, your daughter-in-law; I pay homage to your feet.’ Then, embracing them right there, she stroked them with her hand.

2379.

2379.

‘‘Kacci vo kusalaṃ putta, kacci putta anāmayaṃ;

Kacci uñchena yāpetha, kacci mūlaphalā bahū.

Is all well with you, my son? Are you free from illness, my son? Do you sustain yourselves by gleaning? Are roots and fruits plentiful?

2380.

2380.

‘‘Kacci ḍaṃsā makasā ca, appameva sarīsapā;

Vane vāḷamigākiṇṇe, kacci hiṃsā na vijjati’’.

Are gadflies and mosquitoes few, and likewise creeping things? In this forest teeming with beasts of prey, is there no harm to be found?

2381.

2381.

‘‘Atthi no jīvikā deva, sā ca yādisakīdisā;

Kasirā jīvikā homa, uñchācariyāya jīvitaṃ.

We have a livelihood, O lord, such as it is; our livelihood is difficult, a life of gleaning.

2382.

2382.

‘‘Aniddhinaṃ [Pg.373] mahārāja, dametassaṃva sārathi;

Tyamhā aniddhikā dantā, asamiddhi dameti no.

O great king, just as a charioteer tames a steed, so lack of prosperity tames the powerless. We are powerless and have been tamed; our misfortune has subdued us.

2383.

2383.

‘‘Api no kisāni maṃsāni, pitu mātu adassanā;

Avaruddhānaṃ mahārāja, araññe jīvasokinaṃ’’.

Indeed, our flesh has grown lean, O great king, from not seeing our father and mother, we who are confined, living in sorrow in the forest.

2384.

2384.

‘‘Yepi te siviseṭṭhassa, dāyādāpattamānasā;

Jālī kaṇhājinā cubho, brāhmaṇassa vasānugā;

Accāyikassa luddassa, yo ne gāvova sumbhati.

And what of Jāli and Kaṇhājinā, the heirs of the best of the Sivis? Both are subject to the will of a harsh and cruel brahmin, who strikes them as though they were cattle.

2385.

2385.

‘‘Te rājaputtiyā putte, yadi jānātha saṃsatha;

Pariyāpuṇātha no khippaṃ, sappadaṭṭhaṃva māṇavaṃ’’.

Those children of the princess, if you know of them, tell us. Fetch them for us quickly, as one would fetch help for a youth bitten by a snake.

2386.

2386.

‘‘Ubho kumārā nikkītā, jālī kaṇhājinā cubho;

Brāhmaṇassa dhanaṃ datvā, putta mā bhāyi assasa’’.

Both children have been redeemed, both Jāli and Kaṇhājinā. Having given wealth to the brahmin, my son, do not fear; be comforted.

2387.

2387.

‘‘Kacci nu tāta kusalaṃ, kacci tāta anāmayaṃ;

Kacci nu tāta me mātu, cakkhu na parihāyati’’.

Is all well with you, dear father? Are you free from illness, dear father? And my mother, dear father, is her eyesight not failing?

2388.

2388.

‘‘Kusalañceva me putta, atho putta anāmayaṃ;

Atho ca putta te mātu, cakkhu na parihāyati’’.

All is well with me, my son, and I am also free from illness, my son. And your mother’s eyesight, my son, is not failing.

2389.

2389.

‘‘Kacci arogaṃ yoggaṃ te, kacci vahati vāhanaṃ;

Kacci phīto janapado, kacci vuṭṭhi na chijjati’’.

Are your draught animals healthy? Does your vehicle run well? Is the countryside prosperous? Does the rain not fail?

2390.

2390.

‘‘Atho arogaṃ yoggaṃ me, atho vahati vāhanaṃ;

Atho phīto janapado, atho vuṭṭhi na chijjati’’.

My draught animals are healthy, and my vehicle runs well. The countryside is prosperous, and the rain does not fail.

2391.

2391.

‘‘Iccevaṃ mantayantānaṃ, mātā nesaṃ adissatha;

Rājaputtī giridvāre, pattikā anupāhanā.

While they were conferring in this way, their mother appeared; the princess was at the mountain pass, on foot and without sandals.

2392.

2392.

‘‘Tañca disvāna āyantaṃ, mātaraṃ puttagiddhiniṃ;

Vessantaro ca maddī ca, paccuggantvā avandisuṃ.

And seeing that mother approaching, one who yearned for her children, both Vessantara and Maddi went out to meet her and paid her homage.

2393.

2393.

‘‘Maddī ca sirasā pāde, sassuyā abhivādayi;

Maddī ahañhi te ayye, pāde vandāmi te suṇhā’’.

And Maddi with her head paid homage to her mother-in-law’s feet, saying: ‘I am Maddi, O noble lady, your daughter-in-law; I pay homage to your feet.’

2394.

2394.

‘‘Maddiñca puttakā disvā, dūrato sotthimāgatā;

Kandantā mabhidhāviṃsu, vacchabālāva mātaraṃ.

And the children, seeing Maddi, who had arrived safely from afar, ran weeping towards her, like young calves towards their mother.

2395.

2395.

‘‘Maddī [Pg.374] ca puttake disvā, dūrato sotthimāgate;

Vāruṇīva pavedhentī, thanadhārābhisiñcatha’’.

And Maddi, seeing her children who had arrived safely from afar, trembled like a rain cloud and drenched them with streams of milk from her breasts.

2396.

2396.

‘‘Samāgatānaṃ ñātīnaṃ, mahāghoso ajāyatha;

Pabbatā samanādiṃsu, mahī pakampitā ahu.

Among the assembled relatives a great clamor arose; the mountains resounded, and the earth trembled.

2397.

2397.

‘‘Vuṭṭhidhāraṃ pavattento, devo pāvassi tāvade;

Atha vessantaro rājā, ñātīhi samagacchatha.

Then the heavens let loose a torrent of rain, and at that moment King Vessantara was reunited with his relatives.

2398.

2398.

‘‘Nattāro suṇisā putto, rājā devī ca ekato;

Yadā samāgatā āsuṃ, tadāsi lomahaṃsanaṃ.

The grandchildren, the daughter-in-law, the son, the king, and the queen—when they were all assembled together, it was a hair-raising moment.

2399.

2399.

‘‘Pañjalikā tassa yācanti, rodantā bherave vane;

Vessantarañca maddiñca, sabbe raṭṭhā samāgatā;

Tvaṃ nosi issaro rājā, rajjaṃ kāretha no ubho’’.

With hands clasped in reverence, they begged him, weeping in the fearsome forest. All the people of the kingdom, assembled before Vessantara and Maddi, said: ‘You are our lord, O king; may you both rule the kingdom for us!’

Chakhattiyakammaṃ nāma.

The Deed of the Six Royals.

2400.

2400.

‘‘Dhammena rajjaṃ kārentaṃ, raṭṭhā pabbājayittha maṃ;

Tvañca jānapadā ceva, negamā ca samāgatā’’.

You banished me from the kingdom as I was ruling righteously; and you, the country-folk and the townspeople, have now assembled.

2401.

2401.

‘‘Dukkaṭañca hi no putta, bhūnahaccaṃ kataṃ mayā;

Yohaṃ sivīnaṃ vacanā, pabbājesimadūsakaṃ’’.

Indeed, my son, a wrong deed was done by me, a deed destroying merit, in that I, at the word of the Sivi people, banished you, the faultless one.

2402.

2402.

‘‘Yena kenaci vaṇṇena, pitu dukkhaṃ udabbahe;

Mātu bhaginiyā cāpi, api pāṇehi attano’’.

By whatever means, I would relieve the suffering of my father, and also of my mother and sister, even at the cost of my own life.

2403.

2403.

‘‘Tato vessantaro rājā, rajojallaṃ pavāhayi;

Rajojallaṃ pavāhetvā, saṅkhavaṇṇaṃ adhārayi’’.

Then King Vessantara washed away the dust and grime. Having washed away the dust and grime, he put on garments the color of a conch shell.

2404.

2404.

‘‘Sīsaṃ nhāto sucivattho, sabbābharaṇabhūsito;

Paccayaṃ nāgamāruyha, khaggaṃ bandhi parantapaṃ.

Having bathed his head, clad in pure robes, and adorned with all ornaments, he mounted the elephant Paccaya and strapped on his sword, the tormentor of foes.

2405.

2405.

‘‘Tato saṭṭhisahassāni, yodhino cārudassanā;

Sahajātā pakiriṃsu, nandayantā rathesabhaṃ.

Then sixty thousand soldiers, handsome to behold, his companions from birth, surrounded him, delighting the lord of the chariot.

2406.

2406.

‘‘Tato [Pg.375] maddimpi nhāpesuṃ, sivikaññā samāgatā;

Vessantaro taṃ pāletu, jālī kaṇhājinā cubho;

Athopi taṃ mahārājā, sañjayo abhirakkhatu’’.

Then the assembled Sivi maidens also bathed Maddi, saying: ‘May Vessantara protect her, may both Jāli and Kaṇhājinā also protect her, and may the great King Sañjaya guard her.’

2407.

2407.

‘‘Idañca paccayaṃ laddhā, pubbe saṃklesamattano;

Ānandiyaṃ ācariṃsu, ramaṇīye giribbaje.

And having obtained this support, recalling their past affliction, they rejoiced in delightful Giribbaja.

2408.

2408.

‘‘Idañca paccayaṃ laddhā, pubbe saṃklesamattano;

Ānandi vittā sumanā, putte saṅgamma lakkhaṇā.

And having obtained this support, remembering her past affliction, delighted and glad-hearted, she was reunited with her children, who were blessed with good marks.

2409.

2409.

‘‘Idañca paccayaṃ laddhā, pubbe saṃklesamattano;

Ānandi vittā patītā, saha puttehi lakkhaṇā’’.

And having obtained this support, remembering her past affliction, delighted, joyful, and contented, she, who was blessed with good marks, was together with her children.

2410.

2410.

‘‘Ekabhattā pure āsiṃ, niccaṃ thaṇḍilasāyinī;

Iti metaṃ vataṃ āsi, tumhaṃ kāmā hi puttakā.

Formerly I ate but a single meal and always slept on the bare ground. Such was my vow, my children, undertaken for your sake.

2411.

2411.

‘‘Taṃ me vataṃ samiddhajja, tumhe saṅgamma puttakā;

Mātujampi taṃ pāletu, pitujampi ca puttaka;

Athopi taṃ mahārājā, sañjayo abhirakkhatu.

That vow of mine is now fulfilled, having been reunited with you, my children. My son, may you, born of a mother and a father, be protected; and may the great King Sañjaya also guard you.

2412.

2412.

‘‘Yaṃ kiñcitthi kataṃ puññaṃ, mayhañceva pitucca te;

Sabbena tena kusalena, ajaro amaro bhava’’.

Whatever merit has been made by me and by your father, by all that wholesome deed, may you be ageless and deathless!

2413.

2413.

‘‘Kappāsikañca koseyyaṃ, khomakoṭumbarāni ca;

Sassu suṇhāya pāhesi, yehi maddī asobhatha.

Cotton and silk, linen and koṭumbara garments, the mother-in-law sent to her daughter-in-law, with which Maddi shone.

2414.

2414.

‘‘Tato hemañca kāyūraṃ, gīveyyaṃ ratanāmayaṃ;

Sassu suṇhāya pāhesi, yehi maddī asobhatha.

Then golden armlets and necklaces made of gems, the mother-in-law sent to her daughter-in-law, with which Maddi shone.

2415.

2415.

‘‘Tato hemañca kāyūraṃ, aṅgadaṃ maṇimekhalaṃ;

Sassu suṇhāya pāhesi, yehi maddī asobhatha.

Then golden armlets, bracelets, and jeweled girdles, the mother-in-law sent to her daughter-in-law, with which Maddi shone.

2416.

2416.

‘‘Uṇṇataṃ mukhaphullañca, nānāratte ca māṇike ;

Sassu suṇhāya pāhesi, yehi maddī asobhatha.

A high forehead-ornament and various red jewels, the mother-in-law sent to her daughter-in-law, with which Maddi shone.

2417.

2417.

‘‘Uggatthanaṃ giṅgamakaṃ, mekhalaṃ pāṭipādakaṃ ;

Sassu suṇhāya pāhesi, yehi maddī asobhatha.

A bodice, a jingling ornament, a girdle, and an anklet, the mother-in-law sent to her daughter-in-law, with which Maddi shone.

2418.

2418.

‘‘Suttañca [Pg.376] suttavajjañca, upanijjhāya seyyasi;

Asobhatha rājaputtī, devakaññāva nandane.

Adorned with pearls and strings of pearls, reclining on a couch, the princess shone like a celestial maiden in the Nandana grove.

2419.

2419.

‘‘Sīsaṃ nhātā sucivatthā, sabbālaṅkārabhūsitā;

Asobhatha rājaputtī, tāvatiṃseva accharā.

Having bathed her head, clad in pure clothes, adorned with every ornament, the princess shone like a nymph of Tāvatiṃsa.

2420.

2420.

‘‘Kadalīva vātacchupitā, jātā cittalatāvane;

Dantāvaraṇasampannā, rājaputtī asobhatha.

Like a plantain tree shaken by the wind, grown in the Cittalatā Grove, endowed with beautiful teeth, the princess shone.

2421.

2421.

‘‘Sakuṇī mānusinīva, jātā cittapattā patī;

Nigrodhapakkabimboṭṭhī, rājaputtī asobhatha.

Like a human bird with colorful wings, devoted to her husband, with lips like a ripe banyan fruit, the princess shone.

2422.

2422.

‘‘Tassā ca nāgamānesuṃ, nātibaddhaṃva kuñjaraṃ;

Sattikkhamaṃ sarakkhamaṃ, īsādantaṃ urūḷhavaṃ.

And they brought for her an elephant, like a young elephant not tightly bound, enduring spears, enduring arrows, with tusks like a plough-pole, and a strong body.

2423.

2423.

‘‘Sā maddī nāgamāruhi, nātibaddhaṃva kuñjaraṃ;

Sattikkhamaṃ sarakkhamaṃ, īsādantaṃ urūḷhavaṃ’’.

That Maddi mounted the elephant, like a young elephant not tightly bound, enduring spears, enduring arrows, with tusks like a plough-pole, and a strong body.

2424.

2424.

‘‘Sabbamhi taṃaraññamhi, yāvantettha migā ahuṃ;

Vessantarassa tejena, naññamaññaṃ viheṭhayuṃ.

In all that forest, however many beasts were there, by Vessantara’s power, they did not harm one another.

2425.

2425.

‘‘Sabbamhi taṃaraññamhi, yāvantettha dijā ahuṃ;

Vessantarassa tejena, naññamaññaṃ viheṭhayuṃ.

In all that forest, however many birds were there, by Vessantara’s power, they did not harm one another.

2426.

2426.

‘‘Sabbamhi taṃaraññamhi, yāvantettha migā ahuṃ;

Ekajjhaṃ sannipātiṃsu, vessantare payātamhi;

Sivīnaṃ raṭṭhavaḍḍhane.

In all that forest, however many beasts were there, they assembled together when Vessantara, the enhancer of the Sivi kingdom, had departed.

2427.

2427.

‘‘Sabbamhi taṃaraññamhi, yāvantettha dijā ahuṃ;

Ekajjhaṃ sannipātiṃsu, vessantare payātamhi;

Sivīnaṃ raṭṭhavaḍḍhane.

In all that forest, however many birds were there, they assembled together when Vessantara, the enhancer of the Sivi kingdom, had departed.

2428.

2428.

‘‘Sabbamhi taṃaraññamhi, yāvantettha migā ahuṃ;

Nāssu mañjū nikūjiṃsu, vessantare payātamhi;

Sivīnaṃ raṭṭhavaḍḍhane.

In all that forest, however many beasts were there, they made no pleasant sound when Vessantara, the enhancer of the Sivi kingdom, had departed.

2429.

2429.

‘‘Sabbamhi taṃaraññamhi, yāvantettha dijā ahuṃ;

Nāssu mañjū nikūjiṃsu, vessantare payātamhi;

Sivīnaṃ raṭṭhavaḍḍhane.

In all that forest, however many birds were there, they did not sweetly sing when Vessantara, the enhancer of the Sivi kingdom, departed.

2430.

2430.

‘‘Paṭiyatto [Pg.377] rājamaggo, vicitto pupphasanthato;

Vasi vessantaro yattha, yāvatāva jetuttarā.

The royal road was made ready, adorned and strewn with flowers, where Vessantara stayed, as far as Jetuttara.

2431.

2431.

‘‘Tato saṭṭhisahassāni, yodhino cārudassanā;

Samantā parikiriṃsu, vessantare payātamhi;

Sivīnaṃ raṭṭhavaḍḍhane.

Then sixty thousand warriors, handsome to behold, surrounded him on all sides when Vessantara, the enhancer of the Sivi kingdom, departed.

2432.

2432.

‘‘Orodhā ca kumārā ca, vesiyānā ca brāhmaṇā;

Samantā parikiriṃsu, vessantare payātamhi;

Sivīnaṃ raṭṭhavaḍḍhane.

Women of the inner chambers and young princes, merchants and brahmins, surrounded him on all sides when Vessantara, the enhancer of the Sivi kingdom, departed.

2433.

2433.

‘‘Hatthārohā anīkaṭṭhā, rathikā pattikārakā;

Samantā parikiriṃsu, vessantare payātamhi;

Sivīnaṃ raṭṭhavaḍḍhane.

Elephant riders, troop-leaders, charioteers, and foot soldiers, surrounded him on all sides when Vessantara, the enhancer of the Sivi kingdom, departed.

2434.

2434.

‘‘Samāgatā jānapadā, negamā ca samāgatā;

Samantā parikiriṃsu, vessantare payātamhi;

Sivīnaṃ raṭṭhavaḍḍhane.

Country folk gathered, townsfolk assembled; they surrounded him on all sides when Vessantara, the enhancer of the Sivi kingdom, departed.

2435.

2435.

‘‘Karoṭiyā cammadharā, illīhatthā suvammino;

Purato paṭipajjiṃsu, vessantare payātamhi;

Sivīnaṃ raṭṭhavaḍḍhane.

Drummers wearing leather, sword-bearers, and the well-armored went before him when Vessantara, the enhancer of the Sivi kingdom, departed.

2436.

2436.

‘‘Te pāvisuṃ puraṃ rammaṃ, mahāpākāratoraṇaṃ;

Upetaṃ annapānehi, naccagītehi cūbhayaṃ.

They entered the lovely city, with great ramparts and gateways, replete with food and drink, and with both dancing and singing.

2437.

2437.

‘‘Vittā jānapadā āsuṃ, negamā ca samāgatā;

Anuppatte kumāramhi, sivīnaṃ raṭṭhavaḍḍhane.

The country districts were joyful, and the townspeople gathered together when the prince arrived, the enhancer of the Sivi kingdom.

2438.

2438.

‘‘Celukkhepo avattittha, āgate dhanadāyake;

Nandiṃ pavesi nagare, bandhanā mokkho aghosatha.

Cloth was tossed up when the wealth-giver arrived; joy entered the city, and release from bonds was announced.

2439.

2439.

‘‘Jātarūpamayaṃ [Pg.378] vassaṃ, devo pāvassi tāvade;

Vessantare paviṭṭhamhi, sivīnaṃ raṭṭhavaḍḍhane.

A rain of gold the sky then poured down, when Vessantara, the increaser of the Sivi kingdom, entered.

2440.

2440.

‘‘Tato vessantaro rājā, dānaṃ datvāna khattiyo;

Kāyassa bhedā sappañño, saggaṃ so upapajjathā’’ti.

Then King Vessantara, the Khattiya, having given gifts, upon the breaking up of the body, that wise one was reborn in heaven.

Vessantarajātakaṃ dasamaṃ.

The Vessantara Jātaka, the tenth.

Mahānipāta niṭṭhitā.

The Great Division is concluded.

Jātakapāḷi niṭṭhitā.

The Jātaka Pāḷi is concluded.