Naḷinikājātakavaṇṇanā SHB has no heading but writes Naḷinikājātakaṁ as the end-title; PTS writes: Naḷinikājātaka, with variant spelling and omitting -vaṇṇanā. Thai writes: Naḷinikājātakaṁ, with variant spelling and omitting -vaṇṇanā. ChS: Niḷinikājātakavaṇṇanā; ChS always writes Niḷinikā.01 (Jā 526)
The Explanation of the Naḷinikā Story

Edited & Translated by Ānandajoti Bhikkhu
(August 2010)

PDFEPUBMOBI

 

Introduction

The present text has been established through a comparison of the following editions:

The variant readings between the texts are numerous, but, for the most part, trivial. I have attempted to give in the notes a summary of the difference and where such was necessary an alternative translation. This at least gives the student some idea of the significance of the alternatives.

In choosing the readings I have been guided by the grammar, the meaning, the metre and internal consistency, as these are the best guides, even though they are not infallible. It is always possible that a sentence which we believe to be ungrammatical is correct on the basis of the principle of lectio difficilior. But that also is by no means an infallible guide, and in the end an editor has to make his choice.

The text itself can be analysed in different ways: there is the story of the present, which acts as the reason for the Buddha telling the story of the past, which is the main part, and then there is the conclusion, in which the two sections are related to each other.

Another way would be to divide it into the verses, the word analysis, and the prose story sections. If we take the latter it seems to me we are dealing with two distinct strata, the verses being the oldest, and their analysis and the prose story being the younger. The reason for this is that the verses were never translated from the Pāḷi in the first place but were preserved in the original language.

The prose, on the other hand, was translated first into Sinhala and then back into Pāḷi in the 5th century, apparently by Bhadanta Buddhaghosa, who is traditionally held to have made the final rescension of the Jātaka commentary; and the word analysis, which would have been necessary to preserve their meaning is also younger in diction and style, as we can see when it occasionally breaks into a prose paraphrase of the verses.

I have rearranged the material somewhat is this edition, so that the word analysis follows each of the verses it refers to, only occasionally taking two verses at a time. In the original they follow the whole verse section they refer to, which in the case of the boy's praise of the girl amounts to 25 verses, and therefore separates the analysis from the verses to such an extent they become remote and peripheral.

Here I have integrated them with the material they are referring to as it gives the student a much better idea of how the commentators explained the often difficult verses. It is also easier to see why certain readings have been preferred over others. I have clearly marked the different sections though by greying out the word analysis, while the prose story and the verse it supports are coloured as normal.

The commentator employs a number of devices to explain his text: sometimes he simply gives an alternative and better known form of the same word; sometimes he explains one word by another, as in our dictionaries; sometimes he resorts to paraphrase, especially when the import of the verse is not at all clear.

The verse itself is limpid and for the most part well written, though like all the verse in the texts it has its fair share of obscurities. The metre appears to me to be unusual in the Siloka verses in that it allows light syllables in 2nd and 3rd positions, but apart from that is the quite normal mix of Siloka and Tuṭṭhubha, with the latter sprinkled with Jagatī lines as we regularly find elsewhere.

* * *

When we come to the story itself it is an interesting, if highly improbable, fable: a sage lives alone in the Himālayas, there is semen in the urine he passes, and a deer who happens to eat the grass in that place gets pregnant from it. A human boy is later born to the deer and he is brought up in complete seclusion from mankind, and most importantly, from womankind.

The boy's ascetic power becomes so great that Sakka in his heaven is worried by it and causes a drought to occur in the country and blames it on the boy. He then convinces the King to send his daughter to seduce him and to break his power. The King and his daughter accept Sakka's reasoning and in good faith - and for the benefit of the country - agree to the plot.

The girl dresses up as an ascetic and while the Father (the Bodhisatta) is away gathering roots and fruits in the forest, she manages to seduce the boy, who has never seen a woman before, though she does so with a completely unbelievable story.

Through their revelling the boy does indeed loose his powers, the girl then makes off, and when his Father returns the boy who has become infatuated with his new friend, tells him all about it, only to be instructed and rebuked by his Father, and repent his actions.

What happens next seems not to have interested the story-teller as, apart from the fate of the boy, who regains his former powers, he doesn't inform us. Once the boy had his powers back Sakka's seat must have glowed again, but whether he let it be, or stood up for a lifetime is not revealed.

It is interesting to note that this is not the only story of Isisiṅga that appears in the Jātakas, there is another, and somewhat similar, story just a few pages before, and which is referred to in our story. That is Jātaka 523, the Alambusājātaka, but there Sakka chooses a heavenly nymph to seduce the ascetic.

The outcome is the same, the sage is seduced, repents and Sakka is thwarted, but for some reason he does not seem upset, in fact he grants a boon to the seductress. The stories are, of course, in neither case, to be taken seriously, it is not in the logic of their events, but in their telling, that the story-teller has won his friends.

The story also appears in the Mahāvastu (Jones' translation pp. 139-147), but Ekaśṛṅga, as he is known there, is the Bodhisattva, and Nalinī is Yaśodharā in an earlier existence. There is a variation in the story as without his knowing it, Ekaśṛṅga is married to the girl and has to take up his responsibilities, eventually becoming the King and having 32 children.

The story is also known to the Hindu epics the Rāmāyaṇa and the Mahābhārata, with many further variations. In the former Ekaśṛṅga was the chief priest when the king Dasaratha performed a sacrifice in order to gain children, and as the consequence there were born Rāma, Bhārata, and the twins Lakṣmana and Śatrughna!

Because of its sexual content the Pāḷi version of the story has never been translated in full before.

 

[The Occasion]

“Uḍḍayhate ChS, Thai: Uddayhate; and similarly throughout. 02 janapado.” ti
“The country is dried up.” The Commentary on the Jātakas always begin by quoting a line from the first verse to be explained. 03

Idaṁ Satthā Jetavane viharanto PTS abbreviates excessively, here it writes, e.g. Idaṁ S. j. v., and in many other places similarly throughout when there is stock text. This makes comparison very difficult without searching out the root texts, and I have not done it here. 04
Now while the Teacher was living in Jeta's Wood

purāṇadutiyikāpalobhanaṁ PTS: -dutiyika-. 05 ārabba kathesi.
he told this about the seductions of a former wife. Lit: former second. 06

Kathento ca taṁ bhikkhuṁ kena ukkaṇṭhāpito 'sī ti pucchitvā,
In relating (the story), after asking the monk what was the cause of his dissatisfaction,

Purāṇadutiyikāyā ti vutte.
he said: (It is) because of my former wife.

“Esā kho, bhikkhu, tava anatthakārikā pubbe pi
“Monk, this one has been unbeneficial to you in the past also,

tvaṁ etaṁ nissāya jhānā parihāyitvā,
and having lost the absorptions because (of her),

mahāvināsaṁ patto” SHB, Thai: patto' sī. 07 ti vatvā atītaṁ āhari.
you came to a great calamity,” and after saying (this) he spoke about Lit: produced, brought up, fetched, figuratively it is used in these contexts to mean he recited or told a story about the past. 08 the past.

* * *

Atīte, Bārāṇasiyaṁ Brahmadatte rajjaṁ kārente,
In the past, when King Brahmadatta was ruling in Bārāṇasī,

Bodhisatto udiccabrāhmaṇamahāsālakule nibbattitvā, vayappatto uggahitasippo.
the Awakening One, after being born in a noble and wealthy brāhmaṇa family, came of age and learned a craft.

Isipabbajjaṁ pabbajitvā jhānābhiññā nibbattetvā,
(Then) after going-forth in the Seer's ordination and attaining the absorptions and deep knowledges,

Himavantapadese SHB, Thai: -pp-; but there is no reason for the gemination, same when the word recurrs below. 09 vāsaṁ kappesi.
he made his dwelling in the area of the Himālayas. Himavanta means possessed of snows; Himālaya means the region of snow; they both refer to the same mountainous area around the north of India. 10

From here to the naming below is summarised in the original thus: Alambusājātake vuttanaye neva [PTS: vuttanayen' eva] taṃ paṭicca ekā migī [PTS: migā] gabbhaṃ paṭilabhitvā puttaṃ vijāyi, Isisiṅgo tvevassa nāmaṃ ahosi; as was said in the account given in the Alambusājātaka [Jā 523] one deer, after becoming pregnant gave birth to a son, and he was named Isisiṅga. I have expanded it by bringing in the story from that Jātaka, which continues up and till the naming of the boy below. 11Ath' ekā migī, tassa passāvaṭṭhāne,
Then one deer, at the place where he was urinating,

sambhavamissakaṁ tiṇaṁ khāditvā, udakaṁ pivi. Thai: Pīvi. 12
having eaten grass mixed with semen, drank water.

Ettakeneva ca tasmiṁ paṭibaddhacittā, gabbhaṁ paṭilabhitvā,
So much was her mind bound to him that, after becoming pregnant,

tato paṭṭhāya, katthaci agantvā tattheva tiṇaṁ khāditvā, Thai omits: tattheva tiṇaṁ khāditvā. 13
from that time forth, after going somewhere and eating grass in that place,

assamassa sāmante yeva vicarati.
she wandered around in the neighbourhood of his hermitage.

Mahāsatto pariggaṇhanto Thai: -g-. 14 taṁ kāraṇaṁ aññāsi.
The Great Being after examining (the facts) understood the reason.

Sā aparabhāge manussadārakaṁ vijāyi.
Afterwards she gave birth to a human boy.

Mahāsatto taṁ puttasinehena paṭijaggi, Isisiṅgo tissa nāmaṁ akāsi.
The Great Being brought him up with a Father's love, Lit: with one having love for a child (or son). 15 and named him Isisiṅga, the Seer's Horn.

Atha naṁ Pitā vayappattaṁ pabbājetvā,
Now when he had come of age his Father, after giving the going-forth,

kasiṇaparikammaṁ uggaṇhāpesi.
taught him the preliminary meditation exercise. Kasiṇa meditation is a concentration exercise on a coloured disk. 16

So na cirasseva, jhānābhiññā nibbattetvā, ChS: uppādetvā. PTS inserts: Himavantapadese here. 17 jhānasukhena kīḷi,
In no long time, having given rise to the absorptions and the deep knowledges, he amused himself with the bliss of absorption,

ghoratapo paramadhitindriyo SHB: paramābhijitindriyo; and having conquered the senses; PTS: parimāritiṇdriyo [sic]; and mortified the senses; same below when Sakka questions the King. Thai reads: ghoratapo paramatapo paramābhijitindriyo ahosi. 18 ahosi.
and had awful power and the faculty of the greatest resolve.

Tassa Thai: Athassa. 19 sīlatejena Sakkassa bhavanaṁ PTS: Sakkabhavanaṁ; compounding the words. 20 kampi.
Because of the power of his virtue Sakka's dwelling place shook.

Sakko āvajjanto ChS, Thai: āvajjento; similar meaning 21 taṁ Thai omits. 22 kāraṇaṁ ñatvā:
Reflecting, Sakka knew the reason for it, (and thinking):

Upāyenassa sīlaṁ bhindissāmī ti,
I will break his virtue through some means (or other),

tīṇi saṁvaccharāni sakalakāsiraṭṭhe vuṭṭhiṁ nivāresi, PTS: vāresi. 23
for three (long) years he prevented rain in the whole kingdom of Kāsī,

raṭṭhaṁ aggidaḍḍhaṁ viya ahosi.
(until) the kingdom was as though burnt by fire.

Sasse asampajjamāne, dubbhikkhapīḷitā manussā sannipatitvā,
With an unsuccessful harvest, the people having become oppressed by famine,

Rājaṅgaṇe upakkosiṁsu.
they blamed it on the impurity of the King.

Atha ne Rājā vātapāne ṭhito: Kiṁ etan-ti pucchi?
Then they stood at the King's window and asked: Why is this? (saying):

“Mahārāja, tīṇi saṁvaccharāni devassa avassantassa, ChS: avassantattā. 24 sakalaraṭṭhaṁ uḍḍayhati,
“Great King, for three years the sky-god hasn't rained, and the whole kingdom is dried up,

manussā dukkhitā, devaṁ vassāpehi, Devā” ti.
people are suffering, make the sky-god rain, King.” The word deva in Pāḷi carries a number of meanings: a god or deity, the sky, a rain cloud, a king. Here they are asking the King (Deva) to make the sky (deva) rain. 25

Rājā sīlaṁ samādiyitvā uposathaṁ upavasanto pi vassaṁ SHB omits: vassaṁ; PTS omits: pi vassaṁ. 26 vassāpetuṁ nāsakkhi.
The King, after establishing the virtuous practices and maintaining the fast-day was still unable to make the rain fall down.

Tasmiṁ kāle, Sakko aḍḍharattasamaye, Thai: aḍḍharattikasamaye. 27
At that time, in the middle of the night-time, Sakka,

tassa sirigabbhaṁ pavisitvā, ekobhāsaṁ katvā, vehāse PTS: vehāsaṁ, sometimes the accusative is used with locative sense. 28 aṭṭhāsi.
after entering and illuminating the royal chamber, stood in the air.

Rājā taṁ disvā: “Ko 'si tvan”-ti pucchi.
The King, having seen him, asked: “Who are you?”

“Sakko 'ham-asmī,” ti
“I am Sakka,”

“Kenatthenāgato 'sī?” ti
“What have you come for?”

“Vassati te, Mahārāja, raṭṭhe PTS: rajje; more or less the same meaning. 29 devo” ti?
“Does the sky-god rain on your kingdom, Great King?”

“Na vassatī” ti.
“He doesn't rain.”

“Jānāsi panassa avassanakāraṇan?”-ti
“But do you know the reason for it not raining?”

“Na jānāmī” ti. ChS, Thai insert: Sakka. 30
“I do not know.”

“Mahārāja, Himavantapadese Isisiṅgo nāma tāpaso paṭivasati PTS: vasati. 31
“Great King, in the area of the Himālayas lives an ascetic named Isisiṅga

ghoratapo Thai: so ghoratapo paramābhijitindriyo. 32 paramadhitindriyo.
who has awful power and the faculty of the greatest resolve.

So nibaddhaṁ? Thai: nivaddhaṁ. 33 deve vassante, kujjhitvā ākāsaṁ olokesi,
When the sky-god rains regularly, becoming angry, he glares at the sky,

tasmā devo na vassatī” ti.
therefore the sky-god does not rain.” This is a deception of the part of Sakka, of course, and he is basically tempting the King to do what he next suggests through this false information. 34

“Idānettha? ChS: idāni panettha. 35 kiṁ kātabban?”-ti
“But now what is to be done in this case?”

“Tassa tape bhinne devo vassissatī” ti. PTS: vassatī ti; present tense, which cannot be right here. 36
“When his power is broken, the sky-god will rain.”

“Ko panassa tapaṁ bhindituṁ samattho?” ti
“But who is able to break his power?”

“Dhītā pana te, PTS, ChS omit: pana. 37 Mahārāja, Naḷinikā Thai: Naḷinikā, Thai spells the name thus throughout. 38 samatthā.
“Your daughter, Great King, Naḷinikā is able.

Taṁ pakkosāpetvā: PTS: pakkositvā; same meaning, text uses causative form as in the text just below. 39 Asukaṭṭhānaṁ nāma gantvā,
* After summoning her, send her (saying): After going to such and such a place,

tāpasassa tapaṁ bhindā ti ChS: bhindāhī ti, alternative form of the imperative. 40 pesehī.” ti
break the ascetic's power.”

Evaṁ so Rājānaṁ anusāsitvā, Thai: anusāsetvā, alternative spelling for the absolutive. 41 sakaṭṭhānam-eva agamāsi.
Thus, after advising the King, he returned to his own place (in Heaven).

Rājā punadivase, amaccehi saddhiṁ mantetvā,
The King on the following day, after discussion with his ministers,

dhītaraṁ pakkosāpetvā, paṭhamaṁ gātham-āha:
and summoning his daughter, spoke the first verse:

“Uḍḍayhate janapado, Raṭṭhañ-cāpi vinassati,
“The country is dried up, and the Kingdom will be destroyed,

Ehi All texts: ehi; we should read -ī- m.c. to avoid two light syllables in 2nd and 3rd positions. 42 Naḷinike BJT: Nalinike; and similarly throughout: other instances will not be noted. 43 gaccha taṁ me brāhmaṇam-ānayā.” ti [1]
Come, Naḷinikā, do you go to bring the brāhmaṇa for me.” Both the King and the daughter are seen to be acting in good faith in order to save the Kingdom, so this is by no means a simple seduction story. 44

Tattha taṁ me ti taṁ mama anatthakāriṁ brāhmaṇaṁ attano vasaṁ ānehi, SHB: mānehi = me ānehi. 45
Herein, him for me, bring that unbeneficial brāhmaṇa under your control for me,

kilesarativasenassa sīlaṁ bhindā ChS: bhindāhī; alternative form of the imperative. 46 ti.
break his virtue by the power of the defilement of love.

Taṁ sutvā sā dutiyaṁ gātham-āha:
Having heard that, she spoke the second verse:

“Nāhaṁ dukkhakkhamā, Rāja, nāhaṁ addhānakovidā,
“I cannot bear suffering, King, I have no skill in roads,

Kathaṁ ahaṁ gamissāmi vanaṁ kuñjarasevitan?”-ti [2]
How will I go through a wood elephants inhabit?”

Tattha dukkhakkhamā ti ahaṁ, Mahārāja, dukkhassa khamā na homi,
Herein bear suffering, I, Great King, cannot bear suffering,

addhānam-pi na jānāmi, sāhaṁ kathaṁ gamissāmī? ti
and I do not know the road, how will I go?

Tato Rājā dve gāthā ChS: gāthāyo, alternative form of the plural. 47 abhāsi:
Then the King spoke two verses:

“Phītaṁ janapadaṁ gantvā hatthinā ca rathena ca,
“Having gone through the prosperous country with an elephant and chariot,

Dārusaṅghāṭayānena - evaṁ gaccha Niḷīnike. PTS: Naḷīniye; -ī- is m.c. to give the normal cadence. 48 [3]
And with a wooden raft - (you can) go like this, Naḷinikā.

Hatthī assā rathā pattī PTS: hatthī assarathā patti; ChS: hatthi-assarathe pattī; Thai: hatthī assā rathā pattī, alternative forms with same meaning. 49 gacchevādāya khattiye,
Go and take (with you) elephants, horses, soldiers and nobles,

Taveva vaṇṇarūpena vasaṁ tam-ānayissasī.” ti [4]
By your beauteous form you will bring him under your control.”

Tattha, dārusaṅghāṭayānenā ti, amma Naḷinike na tvaṁ padasā gamissasi, PTS: tvaṁ padasā na gamissasi; different word-order. 50
Herein, by a wooden raft (etc.) means good Naḷinika, not by foot will you go,

phītaṁ pana subhikkhaṁ khemaṁ attano janapadaṁ
but through your own prosperous, well-fed and safe country

hatthivāhanehi rathavāhanehi gantvā, PTS: omits: ca rathavāhanehi ca; ChS adds cupolas: hatthivāhanehi ca rathavāhanehi ca. 51
having gone with an elephant vehicle a with a chariot vehicle,

tato param-pi ajjhokāse Thai adds ca here. 52 paṭicchannena vayhādinā,
from there onwards with covered vehicles and so on in the open-air,

udakaṭṭhāne nāvāsaṅghāṭena PTS, Thai: nāvāsaṅkhātena; which is reckoned a boat vehicle. 53 dārusaṅghāṭayānena gaccha.
go across the waters by a naval raft, by a wooden raft.

Vaṇṇarūpenā ti evaṁ akilamamānā Thai: akilamānā. 54 gantvā,
By your beauteous form, having gone without being wearied,

tava vaṇṇena ceva SHB, Thai: ca. 55 rūpasampadāya ca taṁ brāhmaṇaṁ attano vasaṁ ānayissasī ti.
by your beautiful and fortunate form you will bring that brāhmaṇa under your control.

Evaṁ so dhītarā saddhiṁ akathetabbam-pi Thai omits pi. 56 Raṭṭhaparipālanaṁ nissāya kathesi.
Thus he spoke with his daughter about what shouldn't be spoken of in order to protect his Kingdom.

Sā pi sādhū ti sampaṭicchi.
She accepted (the proposition) saying: It is good.

[The Seduction]

Athassā sabbaṁ dātabbayuttakaṁ datvā, amaccehi saddhiṁ uyyojesi.
Then having given her all she required, he sent her off with the ministers.

Amaccā taṁ ādāya, PTS omits: taṁ ādāya, and reads gantvā instead of patvā. 57 paccantaṁ patvā,
The ministers, after taking her, arriving at the borderlands,

tattha khandhāvāraṁ nivāsāpetvā, PTS: nivāsetvā; set up [camp], but beings ministers they would have had it done for them. 58 Rājadhītaraṁ ukkhipāpetvā,
setting up the camp in that place, having the King's daughter taken up,

vanacarakadesitena ChS: vanacarakena adesitena, splitting the compound. 59 maggena Himavantaṁ pavisitvā,
entering the Himālayas with a forester who knew the path,

pubbaṇhasamaye tassa assamapadassa samīpaṁ PTS: assamasamīpaṁ; near to his ashram. 60 pāpuṇiṁsu.
in the morning-time arrived near to the area of his hermitage.

Tasmiṁ khaṇe Bodhisatto, puttaṁ assamapade nivattetvā, ChS: nivāsāpetvā; after staying behind. 61
At that time the Buddha-to-be, after making his son stay behind in the hermitage,

sayaṁ phalāphalatthāya araññaṁ paviṭṭho hoti.
had himself entered the wilds looking for various kinds of fruit.

Vanacarako PTS: Vanacarakā, plural, but only one has been mentioned in the story. 62 sayaṁ assamaṁ SHB, Thai: Vanacarakā sayaṁ assamapadaṁ. 63 āgantvā, SHB, ChS, Thai: agantvā; having gone to. 64 tassa pana vasanaṭṭhāne ChS: dassanaṭṭhāne; lovely place. 65 ṭhatvā,
The forester, after approaching his hermitage, and standing near that lovely place,

Naḷinikāya taṁ dassento PTS: dassetvā; having seen [it]. 66dve gāthā abhāsi: SHB, PTS, Thai: vadiṁsu, plural form to go with vanacarakā above, but it means they must have spoken the verses together, another reason for preferring the singular. 67
while pointing it out spoke two verses to Naḷinikā:

“Kadalīdhajapaññāṇo, PTS, Thai: Kadali-; giving two light syllables in 2nd and 3rd position, against the metre. 68 ābhujīparivārito, ChS, Thai: Kadalidhajapaññāṇo ābhujiparivārito; -ī- in both places is m.c. to avoid 2 lights in 2nd and 3rd positions. PTS reads: Kadali- and -vāraṇo, both here and below, 69
“Marked by the sign of the plantain, surrounded by the Himālayan birch, The bhūrja or bhojpatr, which is also known in English as the Himalayan birch or Jacquemon tree, Betula utilis D.Don. 70

Eso padissati rammo Isisiṅgassa assamo. [5]
Here is seen Isisiṅga's delightful hermitage.

Eso aggissa saṅkhāto eso dhūmo padissati,
Here is seen the smoke of what is reckoned a fire,

Maññe no aggiṁ hāpeti, Isisiṅgo mahiddhiko.” ti [6]
I think (it is) emitted now from the very powerful Isisiṅga's (sacred) fire.

Tattha SHB, Thai unnecessarily insert: kadalidhajapaññāṇo ti here. 71 kadalisaṅkhātā dhajā paññāṇaṁ assā ti kadalīdhajapaññāṇo.
Herein, what is reckoned as a plantain, the flag, the sign (of that) is marked by the sign of the plantain.

Ābhujiparivārito ti bhujapattavanaparikkhitto. SHB, Thai: ābhuji-, curled (leaves), which robs it of meaning. 72
Surrounded by the Himālayan birch means encircled by a wood of willow trees.

Saṅkhāto ti eso aggi assa Isisiṅgassa jhānena PTS: ñāṇena; [reckoned] by his knowledge. 73 saṅkhāto paccakkhagato PTS: paccakkhato; Thai: paccakkhakato? 74 jalati.
Reckoned means the fire is his, Isisiṅga's, reckoned by the conflagration, which burns visibily.

Maññe no aggin-ti aggiṁ no PTS: na, which unfortunately reverses the meaning; context confirms that no here must be affirmative not negative, though it can mean either. 75 hāpeti, juhati paricaratī ti maññāmi. PTS: maññe; same meaning. 76
I think ... now ... fire means I think (it is) emitted from the fire where he worships or tends.

Amaccā pi Bodhisattassa araññaṁ paviṭṭhavelāya, SHB, Thai: velāyam-eva, with confirming particle. 77
The ministers, at the time the Bodhisatta entered the wilds,

assamaṁ parivāretvā, ārakkhaṁ ṭhapetvā,
after surrounding the hermitage, standing guard (over it),

Rājadhītaraṁ Isivesaṁ gāhāpetvā,
making the King's daughter take the guise of a Seer,

suvaṇṇacīrakena Thai: suvaṇṇacīrake, locative, in a golden bark robe. 78 nivāsanapārupanaṁ SHB: -pārupaṇaṁ; there is often a variation between -n- and -- in the Sinhalese texts. 79 katvā, sabbālaṅkārehi alaṅkaritvā,
fully clothed with a golden bark robe, decorating (her) with all decorations,

tantubaddhaṁ cittabheṇḍukaṁ SHB: citra- = same word, different spelling; ChS, Thai: -geṇḍukaṁ = different word, same meaning; ChS and Thai write like this throughout, further cases will not be noted. 80 gāhāpetvā,
making her take a pretty yo-yo fastened with a string,

assamapadaṁ pesetvā, PTS: pavesetvā; having entered [the ashram], which makes no sense when she is next said to be outside it. 81 sayaṁ bahi rakkhantā aṭṭhaṁsu.
and sending her to the hermitage, stood by themselves outside keeping guard.

Sā tena bheṇḍukena kīḷantī Thai: kīḷaṁ kīḷantī, although the repetition seems unnecessary perhaps we could translate: playing a game. 82 caṅkamanakoṭiyaṁ ChS: caṅkama-, alternative form. 83 otari.
Amusing herself with the yo-yo she entered the end of the walking path.

Tasmiṁ khaṇe Isisiṅgo paṇṇasāladvāre pāsāṇaphalake nisinno hoti.
At that time Isisiṅga was sitting on a stone bench at the door of the leaf-hut.

So taṁ āgacchantiṁ disvā,
After seeing her coming,

bhītatasito uṭṭhāya, paṇṇasālaṁ pavisitvā aṭṭhāsi.
rising in fear and trembling, and entering the leaf-hut, he stood (inside).

Sā pissa paṇṇasāladvāraṁ SHB: sālādvāraṁ; but we would expect the vowel to be shortened in compounds. 84 gantvā kīḷi yeva.
After going to the door of the leaf-hut she amused herself (nearby).

Satthā tañ-ca tato uttari ca SHB: tato ca uttariṁ, and omits following ca. PTS: uttariṁ, and omits following ca. 85 atthaṁ Thai omits: ca atthaṁ. 86 pakāsento tisso gāthā abhāsi:
The Teacher explaining the meaning further than that spoke three verses:

“Tañ-ca disvāna āyantiṁ, āmuttamaṇikuṇḍalaṁ,
“Having seen her coming, adorned with jewelled earrings,

Isisiṅgo pāvisi bhīto assamaṁ paṇṇachādanaṁ. [7]
Isisiṅga fearfully entered the leaf-covered hermitage.

Assamassa ca sā dvāre bheṇḍukenassa kīḷati,
She amused herself with her yo-yo at the door of the hermitage,

Vidaṁsayantī aṅgāni, guyhaṁ pakāsitāni ca. [8]
Revealing her limbs, she displayed her secret (charms).

Tañ-ca disvāna kīḷantiṁ paṇṇasālagato PTS: paṇṇasālaṁ gato; splitting the compound. 87jaṭī,
After seeing the yogini amusing herself with (the yo-yo) at the leaf-hut,

Assamā nikkhamitvāna, idaṁ vacanam-abravī:” ti [9]
And coming forth from the hermitage, he said these words:

Tattha, bheṇḍukenassā ti assa Isisiṅgassa assamadvāre bheṇḍukena kīḷati.
Herein, with her yo-yo means she amused herself with the yo-yo at the door of Isisiṅga's hermitage.

Vidaṁsayantī ti dassentī.
Revealing means showing.

Guyhaṁ pakāsitāni cā ti guyhañ-ca rahassaṅgañ-ca ChS omits: ca. 88 pakāsitāni ca SHB omits: ca. 89
Displayed her secret (charms) means she displayed her secret and hidden parts and also

pākaṭāni mukhahatthādīni. SHB inserts: ca. 90
the common parts like the mouth, hands and so on.

Abravī ti so kira paṇṇasālāya ṭhatvā, cintesi:
He said means it seems that after standing by the leaf-hut, he thought:

‘Sacāyaṁ yakkho bhaveyya, paṇṇasālaṁ pavisitvā,
‘If this is a demon, after entering the leaf-hut,

mama maṁsaṁ PTS, ChS read: maṁ, [and grinding] me up. 91 murumurāpetvā khādeyya;
and grinding up my flesh he will devour me;

nāyaṁ yakkho, tāpaso bhavissatī’ ti
(but if) this is not a demon, it must be an ascetic.’

assamā nikkhamitvā pucchanto SHB has a very different line here: tasmā nikkhamitvā pucchissāmi nan-ti, gātham-āha; therefore, after coming forth (thinking): I will question him, he spoke this verse. PTS is similar, but adds: vatvā after nan-ti; after coming forth and saying. 92 gātham-āha: Thai has a different line altogether here: tasmā nikkhamitvā idaṁ kira āha; therefore after going forth this, it seems, was said. 93
and after coming forth from the hermitage he spoke this verse, asking:

‘Ambho! ko nāma so rukkho yassa tevaṁgataṁ phalaṁ?
‘Hey! What is the name of the tree such a fruit comes from?

Dūre pi khittaṁ pacceti, na taṁ ohāya gacchatī' ” ti. PTS adds: kathesi; he said. 94 [10]
Having thrown it afar it returns, it doesn't go away from you.’ ”

Tattha yassa tevaṁgatan-ti ChS adds: phalan, in the quotation here. 95
Herein, such [a fruit] comes from means

yassa tava rukkhassa evaṁgataṁ PTS, ChS: gatikaṁ. 96 manoramaṁ phalaṁ?
your delightful fruit, what tree does such a one come from?

Ko nāma so SHB, Thai: nāmeso. 97 rukkho ti citrabheṇḍukassa adiṭṭhapubbattā;
What is the name of the tree means that beautiful yo-yo unseen before;

rukkhaphalena tena PTS: rukkhaphalen' etena; the meaning doesn't change. 98 bhavitabban-ti maññamāno evaṁ pucchi. ChS: pucchati, present tense. 99
thinking: it must be the fruit of a tree, he asked thus.

Athassa sā rukkhaṁ SHB, Thai omits: rukkhaṁ, which would seem to be necessary to give context. 100 ācikkhantī gātham-āha: PTS places: gātham-āha after the verses. 101
Then speaking about a tree she spoke this verse:

“Assamassa mamaṁ, PTS, ChS: mama, alternative form. 102 Brahme, samīpe Gandhamādane,
“My hermitage, Holy Sir, is close to Gandhamādana, The name of a mountain in the Himālayas, the exact location of which is unclear; the name means intoxicating with its fragrance. 103

Pabbate PTS, ChS: Bahavo, [there are] many [trees]. 104 tādisā rukkhā, yassa tevaṁgataṁ phalaṁ,
There are such trees on the mountain, that such a fruit come from,

Dūre pi khittaṁ pacceti, na maṁ ohāya gacchatī.” ti [11]
Having thrown it afar it returns, it doesn't go away from me.”

Tattha samīpe Gandhamādane ti Gandhamādanapabbate mama assamassa samīpe. PTS: assamasamīpe; compounding the words. 105
Herein, close to Gandhamādana means my hermitage is close to the Mountain Gandhamādana (in the Himālaya).

Yassa tevaṁgatan-ti yassa evaṁgataṁ, ta-kāro byañjanasandhikaro PTS: sandhikaro. 106 ti.
That such a fruit come from means that such come from, the ta-element is (simply) a consonant junction (having no meaning).

Iti sā musāvādaṁ PTS: musā. 107 abhāsi.
Thus she spoke a falsehood.

Itaro pi PTS: pana. 108 saddahitvā Tāpaso eso ti saññāya,
Having faith, and perceiving: This is an ascetic,

paṭisanthāraṁ karonto gātham-āha: PTS places: gātham-āha after the verse. 109
making a friendly welcome, he spoke this verse:

“Etu All texts thus. We need to read: etū, to avoid light syllables in 2nd and 3rd positions. 110 Bhavaṁ assamimaṁ adetu,
“Come, good Sir, eat in this hermitage,

Pajjañ-ca bhakkhañ-ca paṭiccha dammi,
Receive what I can give of foot-oil and food,

Idam-āsanaṁ atra Bhavaṁ nisīdatu,
Please sit, good Sir, here in this hermitage,

Ito Bhavaṁ mūlaphalāni khādatū” PTS, ChS: bhuñjatū, with nearly the same meaning, but elsewhere khādati is used for eating roots and fruits. 111 ti. [12]
Eat, good Sir, the roots and fruits.”

Tattha assamiman-ti assamaṁ imaṁ Bhavaṁ pavisatu.
Herein, this hermitage (etc.) means enter, good Sir, this hermitage.

Adetū ti yathāsannihitaṁ āhāraṁ paribhuñjatu. PTS: bhuñjatu. 112
Eat means partake of whatever food is placed before you.

Pajjan-ti pādabbhañjanaṁ.
Foot-oil means oil for the feet.

Bhakkhan-ti madhuraphalāphalaṁ.
Food means various kinds of sweet fruit.

Paṭicchā ti paṭiggaṇha.
Receive means accept.

Idam-āsanan-ti paviṭṭhakāle evam-āha.
In this hermitage, at the time of going in is what is said.

Tassā SHB, PTS add: “Kin-te idan”-ti before tassā, as though it is the word analysis explaining the next verse. 113 paṇṇasālaṁ pavisitvā, kaṭṭhatthare ChS: kaṭṭhattharaṇe, which doesn't give the expected meaning. 114 nisīdantiyā,
After entering that leaf-hut, while sitting on the reed mat,

suvaṇṇacīrake dvidhā gate sarīraṁ appaṭicchannaṁ SHB: -p-, but gemination is warranted here. 115 ahosi.
her golden bark-robe fell in two and her body was uncovered.

Tāpaso mātugāmasarīrassa adiṭṭhapubbattā taṁ disvā, Thai: disvāna, alternative form. 116
The ascetic, having never before seen a woman's body,

Vaṇo eso ti saññāya evam-āha:
perceiving: This is a wound, ChS: vaṇṇo, [this is] beautiful. 117 said this:

“Kiṁ te idaṁ ūrunam-antarasmiṁ, Thai: kin-te idaṁ tava ūrūnam-antaraṁ, same meaning, but Jagatī metre. 118
“What is this in between your thighs

Supicchitaṁ kaṇha-r-ivappakāsati,
It appears so dark and slippery,

Akkhāhi me pucchito etam-atthaṁ,
Declare to me that which I ask about,

Kose nu te uttamaṅgaṁ paviṭṭhan?”-ti [13]
Why is it your genitals enter into a cavity?”

Tattha supicchitan-ti dvinnaṁ ūrūnaṁ samāgamakāle
Herein, slippery means between the two thighs at the time they met This may also mean: at the time of intercourse, but discussion of intercourse seems premature here. 119

suphusitaṁ SHB, PTS: suphassitaṁ, it is pleasant to the touch; but it doesn't appear he has touched it yet. PED: [su-]picchita well polished, shiny, slippery J v.197 (cp. Sk. picchala?). SED: picchala - mfn. slimy, slippery, smeary. 120 sippimukhasaṇṭhānaṁ. ChS, Thai: sippipuṭamukhasaṇṭhānaṁ; having an opening formed like the hollow mouth of an oyster. 121
it was well-oiled, formed like the mouth of an oyster.

Subhalakkhaṇena hi asamannāgatāya, taṁ ṭhānaṁ āvāṭadhātukaṁ hoti,
Being unendowed with the sign of beautiful, that place had the nature of a pit,

samannāgatāya abbhunnataṁ, sippipuṭamukhasaṇṭhānaṁ.
(but) when held up, it had an opening formed like the mouth of an oyster.

Kaṇha-r-ivappakāsatī ti ubhosu passesu kāḷakaṁ viya khāyati.
It appears so dark means it seemed to be black on both sides.

Kose nu te uttamaṅgaṁ paviṭṭhan?-ti
Why is it your genitals enter into a cavity?

tava uttamaṅgaṁ liṅgasaṇṭhānaṁ na paññāyati,
your genitals do not appear to have the form of a penis,

kiṁ nu taṁ tava sarīrasaṅkhāte kose paviṭṭhan?-ti pucchati.
he asks: why is it your body (part) enters into a sheath?

Atha naṁ sā vañcayantī gāthādvayam-āha:
Then deceiving him she spoke this pair of verses:

“Ahaṁ vane mūlaphalesanaṁ caraṁ,
“While I was roaming in the woods is search of roots and fruits,

Āsādayiṁ Thai: Asādayiṁ, here and below, but the verb is āsādeti, and therefore requires the long syllable. 122 acchaṃ We need to read: accha', m.c. as the heavy syllable in 6th position is normally avoided. 123 sughorarūpaṁ,
I struck a bear, very fierce in appearance,

So maṁ patitvā sahasajjhapatto, ChS: sahasājjhapatto, which violates the two-morae rule. 124
After running up he fell upon me with violence,

Panujja maṁ abbahi uttamaṅgaṁ. [14]
Having pushed me down he pulled off my penis.

Tattha āsādayin-ti ghaṭṭesiṁ, āgacchantaṁ disvā leḍḍunā paharin-ti attho.
Herein, struck means she knocked against, seeing (him) approaching she hit (him) with a clod of earth is the meaning.

Patitvā ti upadhāvitvā.
Running up means running close to.

Sahasajjhappatto ti maṁ PTS omits; ChS: mamaṁ, incorrect form. 125 sahasā ajjhappatto sampatto.
Fell ... with violence means with violence he fell upon or dropped on me.

Panujjā ti atha maṁ pātetvā. ChS: potevtā? Maybe given as an alternative form of the absolutive, but I cannot find the form in the Dictionaries. 126
Having pushed means then having fallen on me.

Abbahī ti mukhena mama uttamaṅgaṁ luñcitvā pakkāmi,
Pulled off means having uprooted my penis with his mouth, he departed,

tato paṭṭhāya imasmiṁ ṭhāne vaṇo jāto. SHB: ti; adding an unwanted quotation marker; Thai: imasmiṁ yeva ṭhāne vaṇo jāto ti, adding also an emphatic. 127
and because of that a wound appeared in this place.

Svāyaṁ vaṇo khajjati kaṇḍuvāyati,
This wound is (therefore) itching and irritating,

Sabbañ-ca kālaṁ na labhāmi sātaṁ,
I do not receive (any) comfort at any time,

Paho Bhavaṁ kaṇḍum-imaṁ vinetuṁ,
(You are) able, good Sir, to remove this itch,

Kurutaṁ PTS: Kurute. 128 Bhavaṁ yācito brāhmaṇatthan”-ti. [15]
When asked, dear Sir, please do this good thing for a brāhmaṇa.

Svāyan-ti so ayaṁ, Here I begin interweaving the word analysis with the verse it belongs to as it is very remote otherwise, especially in the long strings of verses that follow later. 129 tato paṭṭhāya mayhaṁ vaṇo khajjati ceva kaṇḍuñ-ca ChS: kaṇḍuvañ-ca. 130 karoti,
This means this (analysing the compound), and because of this my wound is itching and also is an irritation,

tappaccayā sāhaṁ PTS: cāhaṁ; SHB, Thai: kho 'haṁ. 131 sabbakālaṁ kāyikacetasikasukhaṁ na labhāmi.
and because of that all the time I do not receive (any) bodily or mental pleasure.

Paho ti pahu, PTS: pahū; Thai omits pahu. 132 samattho.
Able means able (alternative form), capable.

Brāhmaṇatthan-ti Bhavaṁ mayā yācito imaṁ brāhmaṇassa atthaṁ karotu,
Good thing for a brāhmaṇa means good Sir, being asked by me do this good thing for a brāhmaṇa,

idaṁ me dukkhaṁ Thai adds: mābhavissa (=mā abhavissa), do not let it be. 133 harāhī PTS: harā; different form of the imperative. 134 ti vadati.
carry away my suffering, this is what is said.

So tassā musāvādaṁ sabhāvo ti saddahitvā,
After placing faith in the lies about her condition,

sace te PTS: vo, enclitic having the same meaning. 135 evaṁ sukhaṁ hoti karissāmī, ti
(thinking): If I can make you happy in this way,

taṁ padesaṁ oloketvā, anantaraṁ gātham-āha:
having looked at the area, he spoke the next verse:

“Gambhīrarūpo tĕ vaṇo salohito,
“Your wound appears to be deep and red,

Apūtiko pakkagandho mahā ca, PTS reads: pannagandho, [fresh and] bad-smelling, here and below; ChS: vaṇagandho; smelly wound; Thai: mahāpi ca; it is big, fresh and smells like its decaying. The metre is then Jagatī. 136
It is big, fresh and smells like it's decaying,

Karomi te kiñci kasāyayogaṁ,
I will make you some remedial decoction,

Yathā Bhavaṁ paramasukhī bhaveyyā.” ti [16]
Like that, good Sir, you will come to be at perfect ease.”

Tattha salohito ti rattobhāso.
Herein, red means shining red.

Apūtiko ti pūtimaṁsarahito.
Fresh means free of rotting flesh.

Pakkagandho ChS: Vaṇagandho. 137 ti thokaṁ duggandho.
Smells like it's decaying means a little bad-smelling.

Kasāyayogan-ti ahaṁ keci rukkhakasāye gahetvā,
Remedial decoction means having got some tree-decoction,

tava ekaṁ Thai: etaṁ; that. 138 kasāyayogaṁ karissāmī PTS, ChS: karomi, I make; perhaps using the present tense with near future meaning. 139 ti.
I will make some remedial decoction to you.

Tato Naḷinikā gātham-āha:
After that Naḷinikā spoke this verse:

“Na mantayogā na BJT: kiñci; [or] some [remedial decoction]. This would require the metre pausing at the 5th and restarting from the same syllable. 140 kasāyayogā,
“Not through a charm-remedy, or a remedial decoction,

Na osadhā Brahmacārī kamanti,
Nor through medicine, Holy One, will (the itch) go away,

Yaṁ te mudū BJT, SHB, Thai: mudu, spoiling the opening. 141 tena vinehi kaṇḍuṁ, BJT: kaṇḍu; PTS: kaṇḍukaṁ; same meaning. 142
Please remove the itch gently with your (penis),

Yathā ahaṁ paramasukhī BJT: -sukhi here but -sukhī in the verse above. 143 bhaveyyan.”-ti [17]
Like that I will come to be at perfect ease.”

Tattha kamantī ti, bho Brahmacāri, imasmiṁ mama vaṇe
Herein, go away means, good and Holy One, this my wound

neva mantayogā, na kasāyayogā, na pupphaphalādīni osadhāni kamanti,
will go away neither through a charm-remedy, nor a remedial decoction, nor a flower or fruit medicine,

anekavāraṁ katehi pi Thai omits pi. 144 tehi etassa phāsukabhāvo PTS: phāsubhāvo; same meaning. 145 na bhūtapubbo.
after doing that many times before it was still not comfortable.

Yaṁ pana te etaṁ mudu aṅgajātaṁ tena ghaṭṭiyamānasseva tassa kaṇḍuṁ PTS, ChS: kaṇḍu, nominative. 146 na hoti,
But through rubbing gently with your organ it will not itch,

tasmā PTS: tasmāssa, therefore [please remove] his [itch]. 147 tena vinehi kaṇḍun-ti.
therefore please remove the itch with that.

So saccaṁ eso SHB: esa. 148 bhaṇatī ti sallakkhetvā,
After reflecting: This is the truth he speaks,

methunasaṁsaggena sīlaṁ bhijjati, jhānaṁ antaradhāyatī Thai: parihāyī, is abandoned. 149 ti ajānanto,
not knowing: through engaging in sexual intercourse virtue is broken, and the absorptions are lost,

mātugāmassa adiṭṭhapubbattā,
having never seen a woman before,

methunadhammassa ca ajānanabhāvena,
being in ignorance of sexual intercourse,

bhesajjan-ti vadantiyā tāya methunadhammaṁ PTS, ChS: methunaṁ, [engaged in] sex. 150 paṭisevi.
through her speaking of medicine, he engaged in sexual intercourse with her.

Tāvad-evassa sīlaṁ bhijji, jhānaṁ parihāyi.
Then his virtue was broken, his absorptions were lost.

So dve tayo vāre saṁsaggaṁ katvā, kilanto hutvā nikkhamitvā,
After having (sexual) intercourse two or three times, becoming tired and leaving,

saraṁ oruyha nhatvā, PTS, Thai: nahātvā, spelling variation. 151
descending into and washing in the lake,

paṭippassaddhadaratho āgantvā paṇṇasālāya ChS: -sālāyaṁ, alternative spelling. 152 nisīditvā,
easing his fatigue and sitting (again) in the leaf-hut,

puna pi Taṁ tāpaso ti maññamāno,
still thinking: This is an ascetic,

vasanaṭṭhānaṁ pucchanto gātham-āha: PTS places: gātham-āha after the verse. 153
asking about her residence, he spoke this verse:

“Ito nu Bhoto katamena assamo?
“From here, good Sir, where is your hermitage?

Kacci All texts read: kacci, in the next three lines, spoiling the metre in the opening; we need to read kaccī, m.c.. 154 Bhavaṁ abhiramasī Thai: abhiramasi, spoiling the metre both in the cadence. 155 araññe?
Do you, good Sir, take delight in the wilds?

Kacci nu PTS omits: nu, making the metre even worse. 156 te mūlaphalaṁ pahūtaṁ?
Do you have abundant roots and fruits?

Kacci Bhavantaṁ na vihiṁsanti vāḷā?” Thai: bālā; [injury from] fools. 157 ti [18]
Do you, good Sir, not (risk) injury from predators?

Tattha katamenā ti ito katamena disābhāgena bhoto assamo?
Herein, where means from here where, in what direction is the venerable's hermitage?

Bhavan-ti ālapanam-etaṁ.
Good Sir, this is a vocative.

Tato Naḷinikā catasso gāthā ChS: gāthāyo, alternative form of the plural. 158 abhāsi:
Then Naḷinikā spoke four verses:

“Ito ujuṁ uttarāyaṁ disāyaṁ,
“From here straight in the northerly direction.

Khemā nadī Himavantā ChS: Himavatā. 159 pabhāvī, BJT, SHB, PTS, Thai: pabhāti, gleams [in the Himālaya]; same in the word analysis, see below. 160
The river Khemā moves through the Himālayas,

Tassā tīre assamo mayha' Thai: mayhaṁ, spoiling the cadence here, but mayha' in the next line. 161 rammo,
On the bank of that (river) is my delightful hermitage,

Aho Bhavaṁ assamaṁ mayha' PTS: mahyaṁ, against the metre in the cadence. 162 passe. [19]
If you like, good Sir, you can see my hermitage.

Tattha uttarāyan-ti uttarāya.
Herein, northerly means northerly (alternative form).

Khemā ti evaṁnāmikā nadī.
Khemā, such is the name of the river.

Himavantā pabhāvī ti Himavantato pavattati.
Moves through the Himālaya means flowing down from the Himālaya.

Aho ti patthanatthe nipāto.
If you like is a particle expressing desire.

Ambā ca sālā tilakā Thai: tiṇḍukā, Diospyros embryopteris, I cannot find a common name for this tree. 163 ca jambuyo,
Mango, Sal, plum, and rose-apple trees,

Uddālakā pāṭaliyo ca phullā, Thai: uddālakā ca pāṭaliyo suphullā, meaning almost identical, but metre is awkward, requiring a pause and restart at the 5th syllable. 164
The Cassia, and the blossoming trumpet-flower tree,

Samantato kimpurisābhigītaṁ,
All around the bird-men sing,

Aho Bhavaṁ assamaṁ mayha' passe. [20]
If you like, good Sir, you can see my hermitage.

Uddālakā ti Vātaghātakā.
The Cassia is the Golden Shower Tree.

Kimpurisābhigītan-ti samantato PTS: sabbadā; the meaning is similar. 165 parivāretvā,
The kimpurisa sing means all around, being surrounded on all sides,

madhurasaddena gāyantehi kimpurisehi abhigītaṁ.
with a sweet voice there is the singing of the song of the kimpurisa. CPED: kimpurisa, masc., a bird with a human head. 166

Tālā ca mūlā ca phalā ca mettha, SHB: pahūtam-ettha; [Palmyra and roots] in abundance are there. 167
There are Palmyra and roots and fruits for me there,

Vaṇṇena gandhena upetarūpaṁ, BJT: -rūpā; but -rūpaṁ in the next line with a similar grammar. 168
With beauty and good scent well-endowed,

Taṁ bhūmibhāgehi upetarūpaṁ,
That portion of the land is well-endowed,

Aho Bhavaṁ assamaṁ mayha' passe. [21]
If you like, good Sir, you can see my hermitage.

Tālā ca mūlā ca phalā ca metthā ti ettha mama assame pāsādikā
Palmyra and roots and fruits are there for me means there at my lovely hermitage

tālarukkhā ca tesañ-ñeva vaṇṇagandhādisampannā PTS: vaṇṇādisampannā. 169
there are palmyra trees that are endowed with beauty and good scent and so on

kandasaṅkhātā Thai: sakaṇḍa-, I can see no good meaning for this here. 170 mūlā ca phalā ca. PTS reads: tālamūlā ca mūlā ca phalā ca. 171
and what are reckoned as tubers, roots and fruits.

Phalā ca mūlā ca pahūtam-ettha,
Abundant roots and fruits are there,

Vaṇṇena gandhena rasenupetā,
With beauty, scent and taste endowed,

Āyanti ca luddakā taṁ padesaṁ:
But if hunters come to that district (I say):

Mā me tato mūlaphalaṁ ahāsun”-ti. PTS: ahaṁsun-ti; Thai: aharayun-ti, different forms of the aorist. 172 [22]
Do not take from here my roots and fruits.”

Pahūtam-etthā ti nānārukkhaphalā PTS: -phalāphalā. 173 ca rukkhavallimūlā ca pahūtā ettha.
Abundant ... are there means various and abundant fruit trees and vine tree roots are there.

Mā me tato ti taṁ mama assamapadaṁ PTS: assamapadesaṁ. 174 sambahulā luddakā PTS: pahūtaluddakā; which would appear to be the wrong adjective. 175 āgacchanti,
Do not ... from there means very many hunters come to the area of my hermitage,

mayā cettha āharitvā ṭhapitaṁ bahu madhurasamūlaphalāphalaṁ PTS, Thai: madhurarasaṁ mūlaphalaṁ, splitting the compound, and dropping phalā-. 176 atthi,
and after I have collected and caused to be placed there abundant and various sweet tasting fruits and roots,

te mayi cirāyante mūlaphalāphalaṁ Thai: mūlaphalaṁ, roots and fruits, same just below. 177 hareyyuṁ.
after tarrying a while they carry off my roots and various fruits.

Te tato mama mūlaphalāphalaṁ mā hariṁsu, PTS: āhariṁsu; same meaning. 178
They should not take my roots and various kinds of fruits from there

tasmā sace pi mayā saddhiṁ āgantukāmo ehi, no ce ahaṁ gamissāmī ti āha.
therefore if you wish to come with me come, or if not, I will go, is what is said.

Taṁ sutvā tāpaso yāva Pitu āgamanā SHB: āgamaṇā; always this form, showing the n/ alternation found in the Sinhalese texts. 179 adhivāsāpetuṁ gātham-āha:
Having heard that, the ascetic, wanting to wait until his Father had returned, spoke this verse:

“Pitā mamaṁ mūlaphalesanaṁ gato,
“My Father has gone searching for roots and fruits,

Idāni āgacchati sāyakāle,
He will return here at evening time,

Ubho va gacchāmase assamaṁ taṁ,
We both can go to your hermitage then,

Yāva Pitā mūlaphalato etū.” ti [23]
After Father has come back from (collecting) roots and fruits.”

Tattha ubho va gacchāmase ti mama PTS: mamaṁ; different form. 180 Pitu ārocetvā ubho va gamissāma.
Herein, both can go means after informing my Father we both will go.

Tato sā cintesi:
Because of that she thought:

“Ayaṁ tāva araññe va SHB, PTS omits: . 181 vaḍḍhitabhāvena mama itthibhāvaṁ na jānāti,
“Having grown up just in this monastery he doesn't know my femininity,

Pitā panassa maṁ disvā va jānitvā,
but his Father, after seeing and understanding, (saying):

Tvaṁ idha kiṁ karosī? ti kājakoṭiyā paharitvā,
What did you do here? and hitting me with the head of his carrying pole,

sīsam-pi me bhindeyya.
will break my head.

Tasmiṁ anāgate yeva mayā gantuṁ vaṭṭati,
Therefore before he comes it is good for me to go,

āgamanakammam-pi me niṭṭhitan”-ti.
my work in coming here is finished.”

Sā tassa āgamanūpāyaṁ ācikkhantī itaraṁ gātham-āha:
Telling him the way to come to her, she spoke the next verse:

“Aññe bahū isayo sādhurūpā,
“There are many other well-disposed sages,

Rājīsayo BJT, SHB: Rājisayo; against the metre in the opening. 182 anumagge vasanti,
Royal sages, living along the road,

Te yeva pucchesi mamassamaṁ taṁ,
Please ask them about my hermitage,

Te taṁ nayissanti mamaṁ sakāse.” ti [24]
They will guide you to my neighbourhood.”

Tattha Rājīsayo ti, samma, mayā na sakkā PTS: na sakkā mayā; different word order. 183 cirāyituṁ,
Herein, Royal sages means, my dear, I am unable to tarry a while,

aññe pana sādhusabhāvā brāhmaṇisayo ca rājisayo ca ChS: rājīsayo ca brāhmaṇīsayo ca; different word order. 184
but there are other well-disposed Royal sages and brāhmaṇa sages

anumagge mama assamassa maggapasse PTS, ChS: assamamaggapasse, parsing the compund. 185 vasanti,
residing along the road who know the road to my hermitage,

ahaṁ tesaṁ PTS: te taṁ; after informing them of it. 186 ācikkhitvā gamissāmi,
after informing them I will go,

tvaṁ te puccheyyāsi,
you must ask them,

te taṁ mama santikaṁ nayissantī ti.
and they will lead you into my vicinity.

Evaṁ sā attano palāyanūpāyaṁ katvā,
After making a plan for her getaway,

paṇṇasālato nikkhamitvā, taṁ PTS omits: taṁ. 187 olokentam-eva Tvaṁ nivattā ti vatvā,
leaving the hermitage, seeing him and saying: You wait (here),

āgamanamaggeneva amaccānaṁ santikaṁ agamāsi.
she went back to the vicinity of the road she had arrived on with the ministers.

Te taṁ gahetvā khandhāvāraṁ gantvā, anupubbena Bārāṇasiṁ pāpuṇiṁsu. PTS: sampāpuṇiṁsu; emphatic form. 188
After taking her and going to the camp, they gradually reached Bārāṇasī.

Sakko pi taṁ divasam-eva tussitvā sakalaraṭṭhe devaṁ vassāpesi,
Sakka being satisfied that day make the sky-god rain down on the whole of the kingdom,

tato subhikkhaṁ janapadaṁ ahosi. PTS omits: tato subhikkhaṁ janapadaṁ ahosi. 189
and because of that there was plenty of food in the country.

Isisiṅgatāpasassa pi tāya pakkantam-attāya eva kāye PTS replaces: eva kāye with sarīre. 190 ḍāho SHB, Thai: dāho, alternative spelling. 191 uppajji.
Through her leaving the ascetic Isisiṅga's body developed a fever.

So kampanto, Thai: kampento, causative form, made to tremble. 192 paṇṇasālaṁ pavisitvā, vākacīraṁ pārupitvā socanto nipajji.
Trembling, after entering the leaf-hut, and covering himself with his bark cloth he lay down grieving.

 

[The Sons' Praise]

Bodhisatto sāyaṁ āgantvā, puttaṁ apassanto: kahaṁ PTS: kuhiṁ; different word, same meaning. 193 nu kho gato? ti
After coming in the evening the Awakening One, not seeing his son, (said): Where has he gone?

Kājaṁ PTS: Kācaṁ; [after putting down his] glass? 194 otāretvā paṇṇasālaṁ pavisitvā, taṁ PTS omits: taṁ. 195 nipannakaṁ disvā,
After putting down his carrying pole and entering the leaf-hut, and seeing him lying there, (he said):

Tāta, kiṁ karosī? ti piṭṭhiṁ parimajjanto tisso gāthā abhāsi:
Dear, what has happened? and while rubbing his back, he spoke three verses:

“Na te kaṭṭhāni bhinnāni, na te udakam-ābhataṁ, Thai: -āgataṁ, have not come [with the water]. 196
“You have no broken firewood, you have not brought the water,

Aggi pi All texts: Aggi pi; giving light syllables in 2nd and 3rd positions, which is normally avoided. 197 te na hāpito, Thai: hāsito? have not gladdened [the fire]; this may be a copying error. 198 kiṁ nu mando va jhāyasi? [25]
You have not attended to the fire, what are you thinking of, lazy one?

Bhinnāni kaṭṭhāni huto ca aggi,
Broken firewood and the sacrificial fire,

Tapanīpi te samitā Brahmacārī,
You, an ascetic, peacefully living the Holy life,

Pīṭhañ-ca mayhaṁ udakañ-ca hoti -
(Preparing) my stool and (setting up) water -

Ramasi All texts: ramasi; but we need to read: ramasī, to correct the opening. BJT, SHB read: ramasi tvaṁ, which still doesn't help the metre. 199 tuvaṁ brahmabhūto puratthā. [26]
Previously you delighted in excellence.

Tattha bhinnānī ti araññato uddhaṭāni.
Herein, broken means collected from the wilderness.

Na hāpito Thai: hāsito. 200 ti na jalito.
Not attended means not light.

Bhinnānī ti pubbe tayā mamāgamanavelāya kaṭṭhāni uddhaṭāneva honti.
Broken... means formerly you have collected firewood during the time I was coming.

Huto ca aggī ti aggi ca huto ca PTS, ChS, Thai omit: ca. 201 hoti.
The sacrificial fire means there is the fire and the sacrifice.

Tapanī ti visibbana-aggisaṅkhātā PTS: visīvana-aggiṭṭhasaṅkhātā; alternative form of the first word, I do not understand what the insertion -iṭṭha- could mean here. 202 tapanīpi, SHB, Thai: visibbanāggisaṅkhātā aggitapanīpi; a fire-ascetic is one who warms himself at what is reckoned a fire. 203
Ascetic, an ascetic is one who warms himself at what is reckoned a fire, Tāpasa is derived from the verb tapati, which means heating. An ascetic is one making heat through striving in practice. 204

te samitā va sayam-eva PTS omits: sayam-eva. 205 saṁvidahitā va hoti.
they prepare themselves peacefully.

Pīṭhan-ti mama āsanatthāya Thai: vasanatthāya; [the stool] in my living-place. 206 pīṭhañ-ca paññattam-eva hoti.
Stool means my sitting stool had been prepared.

Udakañ-cā ti pādadhovana-udakam-pi PTS: pādadhovanodakaṁ ca; sandhi form of the words. 207 upaṭṭhāpitam-eva PTS: upaṭṭhitam-eva; text is causative, this is the simplex. 208 hoti.
And water means foot-washing water had been set out.

Brahmabhūto ti tuvam-pi ito puratthā seṭṭhabhūto imasmiṁ assame PTS: araññe; in this wilderness. 209 abhiramasi.
Excellence (etc.) means previously to this you greatly delighted in being the best in this hermitage.

Abhinnakaṭṭho 'si anābhatodako,
(But now) you have no broken firewood, and have not brought the water,

Ahāpitaggī SHB: Ahāsitaggī; which doesn't make sense in the context, and is probably a printer's error. 210 'si asiddhabhojano,
You have neglected the fire, and the food is not ready,

Na me tuvaṁ ālapasī ChS, Thai: ālapasi, which spoils the cadence. 211 mamajja,
And today you do not converse with me,

Naṭṭhaṁ nu kiṁ cetasikañ-ca dukkhan?”-ti [27]
Why are you perishing and your mental faculties suffering?

Abhinnakaṭṭho 'sī ti so dāni ajja anuddhaṭakaṭṭho. ChS adds: 'si. 212
No broken firewood means now, today, you have not collected firewood.

Asiddhabhojano ti na te kiñci amhākaṁ kandamūlaṁ vā paṇṇaṁ vā seditaṁ.
Food is not ready means none of our roots or leaves have been boiled.

Mamajjā ti mama putta, ajja na me Thai: me va. 213 tvaṁ ālapasi.
Today ... with me... means my child, today you do not converse with me.

Naṭṭhaṁ nu kin-ti kiṁ nu te naṭṭhaṁ kiṁ vā cetasikadukkhaṁ, PTS: kiṁ te naṭṭhaṁ kiṁ cetasikadukkhaṁ; ChS: kiṁ cetasikaṁ vā dukkhaṁ; the meaning is more or less the same. 214
Why are you perishing (etc.) means why are you perishing or why are your mental faculties suffering,

akkhāhi me nipannakāraṇan-ti, pucchati.
tell me what is the cause of your lying there, he asks.

So Pitu vacanaṁ sutvā, taṁ kāraṇaṁ kathento āha:
After hearing his Father's words, he spoke about the reason:

“Idhāgamā jaṭilo Brahmacārī,
“There came here a yogi, a Holy One,

Sudassaneyyo sutanū vineti,
Very beautiful, slender, he leads,

Nevātidīgho na panātirasso, PTS: punātirasso; but not too short; Thai: api nātirasso, more or less same meaning. 215
Neither too tall nor too short,

Sukaṇhakaṇhacchadanehi bhoto. [28]
That venerable one had very black hair.

Tattha idhāgamā ti Tāta, imaṁ assamapadaṁ āgato.
Herein, came here means Father, he came to this hermitage.

Sudassaneyyo ti suṭṭhu dassaneyyo.
Very beautiful means very beautiful (parsing the compound).

Sutanū ti suṭṭhu tanuko nātikiso nātithūlo.
Slender mean very slender, not too thin, not too thick.

Vinetī ti attano sarīrappabhāya assamapadaṁ ekobhāsaṁ viya vineti PTS omits: vineti. I can't see how vineti can be explained with pūreti? 216 pūreti.
He leads means like one lighting up the hermitage with his own bodily radiance, he leads, he fulfills.

Sukaṇhakaṇhacchadanehi bhoto ti,
That venerable one had very black hair means,

Tāta, tassa bhoto sukaṇhehi PTS: kaṇhehi. 217 kaṇhacchadanehi,
Father, that good one had very dark black hair,

bhamaravaṇṇehi kesehi sukaṇhasīsaṁ SHB, Thai: sukaṇhaṁ sīsaṁ, splitting the compound. 218 sumajjitamaṇimayaṁ viya khāyati.
and a head with very black locks and eyebrows made like polished gems, it seems.

Amassujāto apurāṇavaṇṇī,
Being beardless and youthful,

AĀdhārarūpañ-ca panassa kaṇṭhe,
On his neck was (something) shaped (like) our support (bowl),

Dve passa PTS: Dv' āssa; His two [bumps]; ChS: Dve yamā, two twin. 219 gaṇḍā ure sujātā,
With two bumps on his blessed chest,

Suvaṇṇapiṇḍūpanibhā PTS: Sovaṇṇa-ā; Thai: suvaṇṇapiṇḍasannibhā; different spellings, same meaning; ChS: Suvaṇṇatindukanibhā; different words, same meaning. 220 pabhassarā. [29]
Like resplendent golden globules. The tinduka (or tiṇḍuka) is a fruit tree. Flora and fauna describes the tiṇḍuka thus: a medium-sized evergreen tree with spreading branches sometimes reaching almost to the ground, a fragrant white flower and globose fruit covered with soft red velvety hair. 221

Amassujāto ti na tāvassa massu jāyati, taruṇo yeva.
Being beardless means so far he had not grown a beard, being young.

Apurāṇavaṇṇī ti acirapabbajito.
Youthful means not long having gone forth.

Ādhārarūpañ-ca panassa kaṇṭhe ti
On his neck was (something) shaped (like) our support (bowl) means

kaṇṭhe ca panassa amhākaṁ bhikkhābhājanaṭhapanapattādhārasadisaṁ PTS: -paṇṇādhāra-; ChS: bhikkhābhājanaṭṭhapanaṁ pattādhārasadisaṁ; splitting the compound, and reading -ṭṭ-. 222
* on his neck was set up an ornament like the alms bowl which is used for our support,

piḷandhanaṁ atthī ti, muttāhāraṁ PTS: muttābhāraṇaṁ; decorated with pearls. 223 sandhāya vadati.
referring to a string of pearls is said.

Gaṇḍā ti thane sandhāyāha.
Bumps is said in regard to her breasts.

Ure sujātā ti uramhi sujātā, urato ti pi pāṭho.
On his blessed chest means on his blessed chest (different form), from his (chest) is another reading.

Pabhassarā ti pabhāsampannā; pabhāsare ti pi pāṭho, obhāsantī ti attho.
Resplendent means endowed with splendour; splendid is another reading, radiating is the meaning.

Mukhañ-ca tassa bhusadassaneyyaṁ,
His face was very beautiful,

Kaṇṇesu lambanti ca kuñcitaggā,
Having ears hanging down with curled tips,

Te jotare carato māṇavassa,
Which glittered when that youth walked around,

Suttañ-ca yaṁ saṁyamanaṁ jaṭānaṁ. [30]
(As did) the well-fastened ball of locks (on his head).

Bhusadassaneyyan-ti ativiya dassanīyaṁ. PTS: dassaneyyaṁ; alternative spelling. 224
Very beautiful means extraordinarily beautiful.

Kuñcitaggā ti sīhakuṇḍalaṁ PTS: sīhakuṇḍale; different case ending, same meaning. 225 sandhāya vadati.
Curled tips is said in reference to her lion's earrings. According to PED (s.v. sīha): a very precious earring. 226

Suttañ-cā ti yaṁ tassa jaṭābandhanasuttaṁ, SHB: jaṭābandhanaṁ suttaṁ; Thai: jaṭāsu bandhanaṁ suttaṁ; splitting the compound. 227 tam-pi jotati pabhaṁ PTS: pabhañ-ca. 228 muñcati.
Ball means his well-bound ball of locks, that shone, let loose a light.

Aññā ca tassa saṁyamanī ChS, Thai: saṁyamāni, which spoils the cadence. 229 catasso,
Also he had four fastenings,

Nīlā pītā lohitikā ca setā, PTS: Nīlā pi tā lohitikā ca satā; And hundreds of blue and red? 230
Blue, yellow, red and white,

Tā saṁsare PTS, ChS: piṁsare, which tinkled. 231 carato māṇavassa,
Which flew about when that youth walked around,

Cirīṭisaṅghā-r-iva PTS: Tirīṭisaṅghā-r-iva; like a flock of birds. Repeated in the word analysis. 232 pāvusamhi. [31]
Like a flock of parrots in the rainy season.

Saṁyamanī catasso ti
Four fastenings means

iminā maṇisuvaṇṇapavāḷarajatamayāni PTS adds pi. 233 cattāri piḷandhanāni dasseti.
that he saw four ornaments made from [blue] crystal, [yellow] gold, [red] coral and [white] silver.

Tā saṁsare ti tāni piḷandhanāni
Which flew about means those ornaments

pāvusamhi SHB: pāvuse; another form of the locative; PTS, Thai: pāvusena, instrumental, but a locative is needed to give durative sense. 234 pavuṭṭhe SHB: navavuṭṭhe; new rain; PTS: va vaṭṭhe; same meaning. 235 deve cirīṭisaṅghā Thai: tiriṭi-, here but tirīṭi- in the verse. 236 viya viravanti.
sounded like a flock of parrots when the gods rain down in the rainy season.

Na mekhalaṁ ChS: mikhalaṁ; same meaning. 237 muñjamayaṁ dhăreti, ChS: dhāreti; but a light syllable is needed in the cadence; Thai: ṭhapeti, does not fix. 238
He does not wear a girdle made of grass,

Na santhare BJT, SHB: santace; PTS: santacaṁ; bark; both readings are repeated in the word analysis. 239 no pana pabbajassa,
It is no (normal) covering for the ascetic,

Tā jotare jaghanantare PTS: jaghanavare; [while clinging to] his noble buttocks; which seems an odd sentiment. 240 vilaggā, BJT, SHB, Thai: visattā; while entangled with. 241
It glitters, while clinging between his buttocks,

Sateratā BJT, SHB, Thai: Sateritā, alternative spelling. 242 vijju-r-iv' antalikkhe. [32]
Like flashes of lightning in the firmament.

Mekhalan-ti mekhalaṁ, SHB, PTS: Mekhale ti mekhalaṁ; but both write mekhalaṁ in the verse, so this doesn't make sense; ChS: mikhalan-ti mekhalaṁ. I think the correct reading should be: mekhalan-ti mikhalaṁ, ayam-eva vā pāṭho; but none of the editions quite have it like this. 243 ayam-eva vā Thai omits . 244 pāṭho;
Girdle means girdle (alternative spelling), this is indeed another reading;

idaṁ nivatthakañcanacīrakaṁ PTS: cīraṁ; same meaning. 245 sandhāyāha.
this is said in reference to his gold bark dress.

Na santhare ti na vāke.
No covering means no bark (garments).

Idaṁ vuttaṁ hoti:
This is what is said:

Tāta, yathā mayaṁ tiṇamayaṁ vā vākamayaṁ vā, cīrakaṁ PTS: vākacīraṁ katvā; having made a bark dress [we wear (it)]. 246 dhārema,
Father, in whatever way it is made, made from grass or made from bark, we wear a bark garment,

na tathā so, so pana suvaṇṇacīrakaṁ PTS: cīraṁ. 247 dhāretī ti.
but not so he, he wears a golden bark garment.

Akhīlakāni Thai: akhilakāni, against the metre. 248 ca avaṇṭakāni,
Without thistles and without stalks, Both of these words are obscure and therefore the meaning is unclear. PED (s.v. vaṇṭa): avaṇṭa (of thana, the breast of a woman) not on a stalk (i. e. well-formed, plump). 249

Heṭṭhā nabhyā, BJT, SHB: nābhyā. 250 kaṭisamohitāni,
Beneath the navel, around his waist,

Aghaṭṭitā niccakiliṁ ChS, Thai: niccakīḷaṁ; PTS: Avighaṭṭitā niccaṁ kiḷiṁ; the meaning doesn't change, but we would have to allow for a resolved syllable in 1st position, and a heavy 6th, which is normally avoided. Repeated in the word analysis. 251 karonti,
Without striking (them) they always play,

Haṁ Tāta kiṁrukkhaphalāni tāni? [33]
Dear Father, the fruit of what tree are these?

Akhīlakānī ti akācāni nikkaṇṭakāni. SHB: avākāni nibbasaṇāni; without bark and cast-off clothes; ChS: atacāni nippaṇṇāni; without bark and leaves; Thai: apākāni nibbaṇāni; I cannot find an entry for either word in the Dictionaries. 252
Without thistles means free from grit, free from thorns.

Kaṭisamohitānī ti kaṭiyaṁ baddhāni. PTS: nibaddhāni; same meaning; Thai: bandhāni, Thai always writes bandh- with this word, other instances will not be noticed. 253
Around his waist means bound to his waist.

Niccakiliṁ karontī ti aghaṭṭitāni pi niccaṁ kilikilāyanti. ChS: niccakālaṁ kīḷāyanti; they play all the time; Thai: niccakāle kīḷāpenti; they are made to play at all times. 254
They always play (etc.) means without striking (them) they are always tinkling.

Haṁ PTS: Ahan Tāta; but Han Tāta in the text. 255 Tātā ti ambho PTS, ChS: Hambho, different form of same word. 256 Tāta.
Dear Father means dear Father.

Kiṁ rukkhaphalāni tānī ti tāni tassa māṇavassa suttāruḷhāni kaṭiyaṁ baddhāni
The fruit of what tree are these means that youth's string of ornaments bound to the waist,

katararukkhaphalāni nāmā? ti Maṇisaṅghāṭiṁ PTS: Maṇisaṅghāni; multitude of jewels? 257 sandhāyāha.
what is the name of the fruit of that tree? It is said in reference to the jewelled robe.

Jaṭā ca tassa bhusadassaneyyā,
His locks are very beautiful,

Parosataṁ vellitaggā sugandhā,
Having more than a hundred sweet-smelling curls on top,

Dvedhā siro sādhu vibhattarūpo,
The two sides of his head were divided in a lovely fashion,

Aho nu kho mayha' tathā jaṭāssu! [34]
Oh, that my locks might be like that!

Jaṭā ti jaṭāmaṇḍalākārena baddharatanamissakakesavaṭṭiyo SHB: -missa-; alternative form; PTS: baddhā ratana-, splitting the compound. 258 sandhāyāha.
Locks is said in reference to the rolls of bound and bejewelled hair that were in the manner of a circle of locks (on his head).

Vellitaggā ti kuñcitaggā.
Curls on top means wavy on top.

Dvedhā siro ti tassa sīsaṁ dvedhā katvā,
The two sides of his head means after making the two sides on his head,

baddhānaṁ jaṭānaṁ vasena suṭṭhu vibhattarūpaṁ.
and binding his locks he divided them in a good fashion.

Tathā ti yathā tassa māṇavassa jaṭā tathā tumhehi mama na baddhā,
Like that means my locks are not bound by you in the same way as that youth's locks,

aho vata mama SHB: mamaṁ; alternative form. 259 pi tathā assū ti, patthento āha. PTS omits: āha. 260
oh, that mine would be like that, he said making a wish.

Yadā Thai: Yathā, But as. 261 ca so pakirati PTS: parikati; PED identifies this as a mistake, s.v. pakirati. 262 tā jaṭāyo,
But when his locks fall down,

Vaṇṇena gandhena upetarūpā,
Endowed with a beautiful scent,

Nīluppalaṁ vātasameritaṁ va,
Like a blue lotus pervading the wind,

Tatheva saṁvāti Thai: pavāyati, against the metre in the opening and the break. 263 panassamo PTS: saṅkhāti vanassamo; [so this] ashram in the wood is considered? 264 ayaṁ. [35]
So this hermitage is perfumed (by his hair).

Upetarūpā ti upetasabhāvā.
Endowed means endowed with that condition.

Vātasameritaṁ vā ti yathā nāma nīluppalaṁ vātena samīritaṁ,
Pervading the wind means as the blue lotus pervades the wind,

tatheva ayaṁ imasmiṁ vanasaṇḍe assamo Thai: assame. 265 saṁvāti.
so this hermitage in this jungle thicket is made fragrant.

Paṅko Thai: Vaṇṇo, (Even) the color. 266 ca tassa bhusadassaneyyo,
(Even) the dust of his (body) is very beautiful,

Netādiso yādiso mayha' kāye, BJT, SHB, PTS: kāyo; drop (The dust) on from the translation. 267
(The dust) on my body is not of such a kind,

So vāyatī SHB, ChS, Thai: vāyati, against the metre in the opening. 268 erito mālutena,
He emits a perfume bestirred by the wind,

Vanaṁ yathā aggagimhe suphullaṁ. PTS: aggagimhesu phullaṁ; unusually parsing either way gives the same meaning. 269 [36]
Like a blossoming wood at the height of the hot season.

Netādiso ti Tāta, yādiso PTS omits: Tāta, writes na etādiso. 270 mama kāye paṅko, na tādiso PTS, ChS: netādiso, same meaning. 271 tassa sarīre, PTS omits: sarīre. 272
Such a kind (etc.) means Father, whatever dust there is on my body, it is not of such a kind as on his body,

so hi SHB, Thai omit: so hi; we would then need to translate: which is beautiful... 273 dassanīyo ceva sugandho ca.
his is beautiful and sweet-smelling.

Aggagimhe ti Vasantasamaye.
At the height of the hot season means in the Spring time.

Nihanti so rukkhaphalaṁ pathabyā,
He throws the fruit of the tree upon the earth,

Sucittarūpaṁ ruciraṁ dassaneyyaṁ,
(Having) a good form, pleasant and beautiful,

Khittañ-ca tassa PTS: nassa? 274 punar-eti ChS: ehi, imperative? 275 hatthaṁ,
Thrown it comes back to his hand,

Haṁ Tāta kiṁ rukkhaphalaṁ nu kho taṁ? [37]
Dear Father, what sort of fruit is that?

Nihantī ti paharati.
He throws means he strikes.

Kiṁ rukkhaphalaṁ nu kho tan-ti katararukkhassa nu kho taṁ phalaṁ?
What sort of fruit is that means of which tree is that fruit?

Dantā ca tassa bhusadassaneyyā,
His teeth are very beautiful,

Suddhā samā saṅkhavarūpapannā,
Pure, even and like noble pearls,

Mano pasādenti vivariyamānā,
They gladden the mind when uncovered,

Na SHB, PTS: Na ha, giving resolution of the 1st syllable. 276 nūnas ChS: Na hi nūna, in which case we have resolution of the first syllable, also in the word analysis below. 277 so sākam-akhādi tehi? [38]
Does he not eat vegetables with them?

Saṅkhavarūpapannā ti sudhotasaṅkhapaṭibhāgā.
Like noble pearls means like very clean pearls.

Na hi nūna so SHB omits: hi; PTS omits: Na hi nūna so. 278 sākam-akhādi tehī SHB, Thai omit: tehī here. 279 ti
Does he not eat vegetables with them? means

nūna ChS places the negative here and reads: ca khādi, at the end of the sentence, the meaning is unaffected. 280 so māṇavo mayaṁ viya tehi dantehi
does that youth not, like us, with those teeth

rukkhapaṇṇāni ceva mūlaphalāphalāni SHB, PTS: mūlaphalāni. 281 ca na khādi?
eat tree leaves and roots and various kinds of fruits?

Amhākañ-hi tāni khādantānaṁ sabalā paṇṇavaṇṇā dantā PTS: sākapaṇṇavaṇṇadantā; [our] teeth [are eating] vegetable coloured leaves? SHB, Thai: khādantānaṁ supaṅkavaṇṇā dantā; it must mean: having teeth the colour of [white?] clay for eating, which seems a strange adjective. 282 ti dīpeti.
Our teeth are eating variegated coloured leaves is what is meant.

Akakkasaṁ agaḷitaṁ muhuṁ Thai: mahuṁ, also in the word analysis below. I have not seen this form elsewhere. 283 muduṁ,
Smooth, flowing, swift and soft,

Ujuṁ We need to exlcude Ujuṁ, m.c. The meaning is hardly affected by the exclusion. 284 anuddhataṁ acapalam-assa bhāsitaṁ, This is certainly an irregular form, but looking at the word-commentary below it appears this is what the commentator was reading also. 285
Straight, not haughty or fickle was his speech,

Rudaṁ manuññaṁ karavīkasussaraṁ,
(His) cry was pleasant like the sweet sound of the cuckoo,

Hadayaṅgamaṁ rañjayateva me mano. [39]
Stirring the heart, it surely delights my mind.

Akakkasan-ti Tāta, tassa bhāsitaṁ apharusaṁ agaḷitaṁ,
Smooth (etc.) means Father, his speech was not rough, flowing,

punappunaṁ SHB: punappuna; alternative form. 286 vadantassāpi madhuratāya SHB, Thai: sumadhuratāya; very sweet. 287 muhuṁ muduṁ,
again and again his words were sweet, swift and soft,

amussatāya SHB: apammussanatāya? 288 ujuṁ, avikkhittatāya SHB, PTS: amammanatāya ujuṁ ācikkhittatāya; not stammering, straight, informative. 289 anuddhataṁ, ChS: anuddhaṭaṁ; not pulled out, not destroyed? Perhaps a printer's error. 290 patiṭṭhitatāya acapalaṁ.
without forgetting, straight, not haughty, without perplexity, not fickle and with steadfastness.

Rudan-ti bhāsamanassa panassa ChS: bhāsamānassa (only); when speaking; SHB, Thai: bhāsamāssa (only). 291 sarasaṅkhātaṁ rudam-pi,
(His) cry means what is reckoned the sound of his speech when speaking, his cry,

manoharaṁ karavīkassa viya, sussaraṁ sumadhuraṁ.
was like a charming cuckoo, having a sweet sound, very honeyed.

Rañjayatevā ti mama mano rañjati SHB: rañjeti; causative form, makes my mind delight. 292 yeva.
Surely delights (etc.) means it surely delights my mind.

Bindussaro nātivissaṭṭhavākyo, PTS, ChS, Thai: -visaṭṭha-; probably simplified m.c. to produce the regular −⏑⏑ break. 293
A full sound, not speaking too much,

Na nūna sajjhāyam-atippayutto,
Surely not applied to study (of the texts),

Icchāmi kho Chs: bho, my dear, which seems too familiar for use with his Father. 294 taṁ punar-eva ChS, Thai: punad-eva; different sandhi formation. 295 daṭṭhuṁ,
I desire to see him again (and again),

Mitto BJT, SHB, PTS: Mittaṁ; the word is used both as a masculine mitto in the present tense and as a neuter mettaṁ. 296 hi me māṇavo 'hū BJT, SHB, Thai: māṇavāhu, alternative form of the sandhi, also in the word analysis below. The long –ū is m.c. 297 puratthā. [40]
That young man, who was formerly called my friend.

Bindussaro ti piṇḍitassaro.
A full sound means a compact sound.

Māṇavo 'hū ti so hi māṇavo puratthā mama mitto ahu. SHB: mittaṁ ahu; PTS: puratthāya mama mittaṁ ahū. 298
That young man ... called (etc.), that young man who was formerly called my friend (change of word order and form to explain the sentence).

Susandhi sabbattha vimaṭṭhimaṁ vaṇaṁ,
He had a fissure, a wound that was very smooth of all sides,

Puthū PTS: puthuṁ; Thai: puthu, against the metre in the opening. 299 sujātaṁ kharapattasannibhaṁ,
Broad, well-made, looking like a wet leaf,

Teneva maṁ uttariyāna māṇavo,
With that the youth, having covered me over,

Vivaritaṁ PTS, Thai: vivariya, which doesn't help the metre; we should read vivāritaṁ, m.c. 300 ūruṁ jaghanena Thai: jaṅghanena, giving a heavy 6th syllable against the metre in the break. 301 pīḷayi. [41]
Pressed down his open thighs with his buttocks.

Susandhi sabbattha vimaṭṭhimaṁ vaṇan-ti
He had a fissure, a wound that was smooth of all sides means

Tāta tassa māṇavassa ūrūnaṁ antare ekaṁ vaṇaṁ atthi,
Father, in between that youth's thighs there was a wound,

taṁ susandhi PTS: susandhiṁ; accusative case. 302 suphusitaṁ, SHB, PTS: suphussitaṁ. 303 sippipuṭamukhasadisaṁ,
that fissure was pleasant to the touch, having an opening formed like the mouth of an oyster,

sabbattha vimaṭṭhaṁ SHB, Thai: vimaṭṭhimaṁ; that was very smooth. 304 samantato maṭṭhaṁ.
very smooth on all sides, everywhere smooth.

Puthū ti mahantaṁ.
Broad means great.

Sujātan-ti susaṇṭhitaṁ.
Well-made means well-composed.

Kharapattasannibhan-ti supupphitapadumamakuḷasannibhaṁ. SHB, PTS omit: supupphita-. 305
Looking like a wet leaf means resembling the fully blossomed buds of a lotus flower.

Uttariyānā ti uttaritvā avattharitvā.
Having covered means having covered (different form), having spread over.

Pīḷayī ti pīḷesi. Thai: pīḷeti, present tense, which cannot be right. 307
Pressed down means pressed down (different form).

Tapanti ābhanti virocare ca,
Shining, bedazzling and illuminating,

Sateratā vijju-r-iv' antalikkhe,
Like flashes of lightning in the firmament.

Bāhā mudū añjanalomasādisā, Thai: sadisā, against the metre in the cadence. 308
His soft arms had glossy down,

Vicitravaṭṭaṅgulikāssa PTS: -aṅgulikassa. 309 sobhare. [42]
His beautiful round fingers were resplendent.

Tapantī ti tassa māṇavassa sarīrato niccharantā
Shining (etc.) means from that youth's body was emanating

suvaṇṇavaṇṇaraṁsiyo PTS, Thai: suvaṇṇavaṇṇā raṁsiyo, splitting the compound. 310 jalanti obhāsanti virocanti PTS: obhāsenti virocenti; causative forms, but maybe not affecting the meaning here. 311 ca.
rays of a golden colour, which were gleaming, glistening and illuminating.

Bāhā ti bāhā pissa mudū.
Arms (etc.) means his arms were soft.

Añjanalomasādisā ti añjanasadisehi lomehi PTS: romehi; variant form. 312 samannāgatā.
Had glossy down means being endowed with down that is like gloss.

Vicitravaṭṭaṅgulikassa ChS: aṅgulikāssa, against the two morae rule. 313 sobhare ti hatthāpissa varalakkhaṇavicitrāhi, SHB, PTS: dhuvalakkhaṇa-; permanent marks; Thai reads yeva here in place of vara; we could translate: his hands truly had beautiful marks. 314
His beautiful round fingers were resplendent means his hands had beautiful noble marks,

pavālaṅkurasadisāhi vaṭṭaṅgulīhi samannāgatā sobhanti.
and were endowed with round fingers, like sprouting buds, that were resplendent.

Akakkasaṅgo, na ca dīghalomo,
Having smooth limbs, and not long bodily hair,

Nakhassa PTS, ChS: Nakhāssa, against the two-morae rule. 315 dīghā api lohitaggā, Thai: avilohita-, which I can't find in the Dictionaries. 316
His long fingernails were red at the tips,

Mudūhi bāhāhi palissajanto,
Embracing (me) with his soft arms,

Kalyāṇarūpo ramayaṁ upaṭṭhahi. [43]
Beautiful, delighting, he attended to me.

Akakkasaṅgo ti kacchupīḷakādirahita-aṅgapaccaṅgo. SHB: -rahitaṅga-; sandhi form. 317
Having smooth limbs means his various limbs were void of scabs and boils.

Ramayaṁ upaṭṭhahī ti maṁ ramayanto upaṭṭhahi PTS: upaṭṭhāsi; he attends to; another aorist having the same meaning. 318 paricari.
Delighting, he attended to me means taking delight (in it) he attended to, he looked after me.

Dumassa tūlūpanibhā, pabhassarā,
Like the cotton of trees, resplendent,

Suvaṇṇakambutalavaṭṭasucchavi, PTS, Thai: -kambū- and -chavī; BJT, SHB: -kambū-; unnecessarily lengthening the vowels. 319
Having very golden palms, round and beautiful skin,

Hatthā mudū tehi maṁ samphusitvā,
Having been touched by those soft hands,

Ito gato te ChS, Thai: tena. 320 maṁ The 6th syllable is heavy in this verse against the normal prosody. 321 dahanti Tāta. [44]
(Though) he has gone from here, Father, they (still) torment me.

Tūlūpanibhā ti mudubhāvassa upamā.
Like the cotton is a similie meaning soft by nature.

Suvaṇṇakambutalavaṭṭasucchavī ti suvaṇṇamayaṁ ādāsatalaṁ SHB: suvaṇṇamaya ādāsatalaṁ; Thai: suvaṇṇamayā adāsatalaṁ. 322 viya
Having very golden palms, round and beautiful skin means having palms like a flat mirror made of gold,

vaṭṭā ca succhavi ca, parimaṇḍalatalā PTS: succhavī ca, parimaṇḍalā. 323 ceva sundaracchavi cā ti attho.
round and beautiful, palms that are even all round, and beautiful skin is the meaning.

Samphusitvā ti suṭṭhu phusitvā PTS: phussitvā; alternative form. 324 attano hatthasamphassaṁ, SHB omits: hattha-. 325
Having been touched means having been touched by the touch of her hand,

mama sarīre pharāpetvā.
having excited my body.

Ito gato ti mama olokentasseva ito gato.
(Though) he has gone from here means looking around I see he has gone from here.

Tena maṁ dahantī ti tena tassa hatthasamphassena PTS: hatthasamphassā; different form of the instrumental. 326 idāni SHB: idāneva. 327 maṁ dahanti.
They (still) torment me means the touch of his hands still torments me.

Tathā hi tassa gatakālato paṭṭhāya mama sarīre ḍāho SHB: dāho. 328 uṭṭhito,
Therefore because it is time for him to go my body became feverish,

tenamhi domanassappatto nipanno ti.
and from that I have fallen into depression.

Na PTS: Na ha, giving resolution of the 1st syllable. 329 nūna so khārividhaṁ ahāsi,
He surely did not carry a pole and basket,

Na nūna ChS, Thai insert: so here, against the metre. 330 kaṭṭhāni sayaṁ abhañji,
He surely did not break his firewood,

Na nūna so hanti dume kuṭhāriyā,
He surely did not cut down a tree with an axe,

Na hissa PTS: pissa; no change in meaning. 331 hatthesu khilāni SHB, PTS, Thai: khīḷāni; [no] poles? BJT: khīlāni; probably the same as the previous, showing the l/ variation found in the Sinhala texts; also in the word analysis. 332 atthi. [45]
There were no callouses on his hands.

Khārividhan-ti, ChS reads: Na nūna so khāravidhan-ti. 333
A pole and basket (etc.) means,

Tāta, nūna so māṇavo na khāribhāraṁ ukkhipitvā vicari. SHB, Thai: vicarati, present tense: does not ... wander around. 334
Father, that youth did not, after picking up a pole carrier, wander around.

Khilānī ti khīṇāni, ChS: kilāni; I cannot find kila in any of the Dictionaries. 335 ayam-eva vā pāṭho.
Callouses means wasted, this indeed is another reading.

Accho ca kho tassa vaṇaṁ akāsi,
A bear had caused his wound,

So maṁ 'bravī: sukhitaṁ maṁ karohi,
He said to me: please make me happy,

Tāhaṁ kariṁ tena mamā 'si PTS: mamāpi. 336 sokhyaṁ, Thai: sohaṁ sukhitaṁ akāsiṁ, mamāsi sukhyaṁ; I made him happy, it was my pleasure; the metre is very poor; Thai also reads sukhyaṁ in the word analysis. 337
What I did for him was my pleasure,

So cābravī: BJT, SHB: So maṁ 'bravī; PTS: so ca bravī; Thai: so ca maṁ bravī, against the metre in the opening. 338 sukhitosmī ti Brahme. [46]
And he said: I am happy, Pious One.

Sokhyan-ti sukhaṁ.
Pleasure means pleasure (alternative form).

Ayañ-ca te māluvapaṇṇasanthatā
This rug made with creeper leaves

Vikiṇṇarūpā va mayā ca tena ca.
Is scattered all about by me and by him.

Kilantarūpā udake ramitvā,
(Then) weary, after delighting in the water,

Punappunaṁ paṇṇakuṭiṁ PTS: c' assa kuṭiṁ; to his hut - but that would make Isisiṅga speak about himself in the 3rd person. 339 vajāma. [47]
We ran back again to the leaf-hut.

Māluvapaṇṇasanthatā vikiṇṇarūpāvā ti SHB, PTS, Thai have a very different line: Santhatā ti santhāro. Vikiṇṇarūpā cā [PTS: vā] ti; but the word analysis never quotes part of a compound as the lemma, and the whole compound is explained in what would be the next section of the word analysis if this were correct, so I believe this must be a mistake, even if it is an old one. 340
Rug made with creeper leaves ... all scattered about means

Tāta, ayaṁ tava māluvapaṇṇasanthatā, PTS: -santhāro; floor covering. 341
Father, this, your rug of creeper leaves,

ajja mayā ca tena ca aññamaññaṁ parāmasanāliṅganavasena PTS inserts: sammā. 342 parivattantehi, SHB, Thai: samparivaṭṭantehi; and encircling. 343
because of the mutual caressing, embracing and twisting around by the two of us today,

vikiṇṇā viya ākulabyākulā jātā.
is scattered like it has become entangled and confused.

Punappunaṁ paṇṇakuṭiṁ vajāmā ti PTS reads simply: Punappunañ-cassā ti. 344
We ran back again to the leaf-hut means

Tāta, ahañ-ca so ca abhiramitvā,
Father, after delighting greatly,

kilantarūpā paṇṇasālato nikkhamitvā
wearily leaving from the leaf-hut,

udakaṁ pavisitvā ramitvā,
entering the water, and delighting (therein),

vigatadarathā PTS: vinītadarathā; I can't see any good meaning here? 345 punappunaṁ imam-eva kuṭiṁ pavisāmā ti, vadati.
we quickly ran back again to this hut and we reentered, this is what is said.

Na majja Written like this m.c. to avoid the sandhi while fulfilling the metre. 346 mantā paṭibhanti Tāta,
Father, today we did not recite the mantras,

Na aggihuttaṁ na pi yaññatantaṁ, BJT, SHB: yaññatantraṁ; Sanskritised form. see below; PTS, Thai: yañña' tatra, nor the sacrifice there; possibly a corruption owing to the obscurity of the term, but it is repeated in the word analysis. 347
Nor offer the fire-sacrifice, nor the extended sacrifice, SED: yajñá-tantra, n. extension of a sacrifice. 348

Na cāpi te mūlaphalāni bhuñje,
Nor can I eat those roots and fruits,

Yāva We need to read: yāvā here m.c. to correct the opening. 349 na passāmi taṁ Thai inserts: edisaṁ, such a one; against the metre. 350 Brahmacāriṁ. [48]
Until I see that Holy One (again).

Mantā ChS: Na majja mantā. 351 ti ajja mama tassa gatakālato Thai: gatassa kālato, splitting the compound. 352 paṭṭhāya,
The mantras (etc.) means today, because it was time for him to go,

neva mantā paṭibhanti, na upaṭṭhahanti PTS: upaṭṭhahantī ti, adding the quoatation marker, but how we would interpret it here I am unsure. 353 na ruccanti.
we did not recite the mantras, nor did we attend or take delight (in them).

Na aggihuttaṁ napi yaññatantan-ti
Nor offer the fire-sacrifice, nor the extended sacrifice means

Mahābrahmuno ārādhanatthāya kattabbaṁ havyadhūmādiyaññakiriyā pi Thai: -vidhūmanādi-; SHB: kattabbahomavidhūmanādi-; ChS: kattabbahomavidhūpanādi-; it would seem kattabba is compounded with the wrong word here. 354 -
The invitation to be made to the Great Brahmā, making the sacrifice by waving the smoke of the oblation -

me na paṭibhāti na upaṭṭhāti SHB, Thai omit: na upaṭṭhāti. 355 na ruccati.
this has not been recited by me, nor did I attend or take pleasure (in them).

Na cāpi te ti tayā ābhatamūlaphalāphalāni ChS: -phalāphalāni; Thai: -mala-; printer's error. 356 pi na bhuñjissāmi. SHB, ChS, Thai: bhuñjāmi; I do not eat. 357
Nor ... those means I will eat those roots and various kinds of fruits brought back by you.

Addhā pajānāsi tuvam-pi Tāta,
For sure you will know, Father,

Yassaṁ disaṁ BJT, SHB, PTS: disāyaṁ; locative, giving a locative absolutive phrase: Where that Holy One is living; we then have to count the metre as restarting at the 5th syllable; Thai inserts: so, against the metre of the opening. 358 vasate Brahmacārī,
In what place that Holy One lives,

Taṁ maṁ disaṁ BJT: disā. 359 pāpaya Tāta khippaṁ,
Let me go quickly to that place, Father,

Mā te ahaṁ amarim-assamamhi! [49]
Do not let me die in your hermitage!

Yassaṁ disan-ti yassaṁ disāya. PTS: yassaṁ disāyaṁ yassan-disāyaṁ; showing the reading must be wrong, in fact it appears the gloss has found its way into the text; ChS: yassaṁ disāyaṁ, same meaning. 360
What place means in what direction.

Vicitraphullañhi BJT, PTS: Vicitrapupphaṁ hi; beautiful flowers; Thai: vicitraphalañhi; beautiful fruits, not an epithet normally used of fruits. 361 vanaṁ, sutaṁ mayā,
The wood has beautiful blossoms, I have heard,

Dijābhighuṭṭhaṁ, dijasaṅghasevitaṁ,
Resounding with birds, inhabited by flocks of birds,

Taṁ maṁ vanaṁ PTS: disaṁ; to that area. 362 pāpaya Tāta khippaṁ,
Let me go quickly to that wood, Father,

Purā te pāṇaṁ vijahāmi assame.” ti [50]
Before I forsake my life in this hermitage.

Vanan-ti tassa māṇavassa assamaṁ parivāretvā ṭhitavanaṁ. ChS adds the quotation marker ti. 363
Wood (etc.) means having surrounded that youth's hermitage they abide in that wood.

 

[The Father's Advice]

Tassevaṁ vilapantassa taṁ vilāpaṁ PTS: vippalāpaṁ; confused talk. 364 sutvā,
After hearing the nonsense of that nonsensical (child),

Mahāsatto: Ekāya itthiyā imassa sīlaṁ bhinnaṁ bhavissatī ti ñatvā,
the Great Being, knowing: His virtue will be broken by this woman,

taṁ ovadanto cha gāthā ChS: gāthāyo. 365 abhāsi:
advising him, spoke six verses:

“Imasmā haṁ Thai: Imasmā hi; also in the word analysis. 366 jotirase vanamhi,
“In this resplendent wood,

Gandhabbadevaccharasaṅghasevite,
Inhabited by heavenly musicians, gods and angels,

Isīnamāvāsĕ PTS, Thai: Isīnaṁ āvāse; giving the unusual Vedic opening. 367 sanantanamhi,
Where the sages are always dwelling,

Netādisaṁ aratiṁ pāpuṇetha. [51]
You must not become discontent.

Tattha imasmā ti imasmiṁ.
Herein, in this means in this (alternative form).

Haṁ ti nipātamattaṁ.
Haṁ is simply a particle (without meaning).

Jotirase ti hūyamānassa jotino raṁsi-obhāsite.
Resplendent means illuminated with the rays of bright invocations. Hūya is not found in the Pāḷi dictionaries, but see SED: devahūya. 368

Sanantanamhī ti porāṇake.
Always means from ancient times.

Pāpuṇethā ti pāpuṇeyya.
Must not become means should not become.

Idaṁ vuttaṁ hoti:
This is what is said:

Tāta, evarūpe vane vasanto yaṁ aratiṁ Thai: abhiratiṁ, the meaning is the same. 369 tvaṁ patto,
Dear, dwelling in such a wood you have become discontent,

etādisaṁ na pāpuṇeyya paṇḍito kulaputto, pattuṁ nārahatī ti attho.
(but) you, a wise one born of a good family, should not become so, it is not worthy to become (so), is the meaning.

Bhavanti mittāni atho PTS: atha; against the metre in the cadence. 370 na honti,
(Some) are friends, and then (some) are not,

Ñātīsu mittesu karonti pemaṁ,
They have love for (your) relatives and friends,

Ayañ-ca jammo: kissa vā Thai: divā; maybe we could translate: [he who does not know where to settle] by day. 371 niviṭṭho,
* This one is contemptible: he who does not know,

Yo neva jānāti: kutomhi āgato. [52]
For whom (there should be) devotion, (or) from whence he came. I.e. one who does not know his lineage, which was the way to establish his status in ancient India. 372

Bhavantī ti imaṁ gāthaṁ Mahāsatto antogatam-eva bhāsati.
There are (etc.), the Great Being also included this verse (when) he spoke.

Ayam-ettha PTS: Ayaṁ hettha. 373 adhippāyo:
Herein, this is the intention:

loke sattānaṁ mittāni nāma honti pi na honti pi,
in the world of beings there are some known as friends and some who are not,

tattha, yesaṁ honti te attano ñātīsu ca mittesu ca pemaṁ karonti.
herein, there are some of those who have love for your relatives and friends.

Ayañ-ca jammo ti migasiṅgo lāmako. PTS omits: lāmako. 374
This one is contemptible means (like) an inferior horned animal. This seems to be a play on Isisiṅga's name, which means the Seer's Horn. 375

Kissa vā niviṭṭho ti kena nāma kāraṇena
For whom (there should be) devotion means for what reason

tasmiṁ mātugāme mittasaññāya niviṭṭho?
(should there be) devotion for one having conscious love for this woman?

So migiyā kucchimhi ChS, Thai: kucchismiṁ; alternative form of the locative. 376 nibbattitvā, Thai: kucchimhi nibbattetvā; both alternative forms with no change of meaning. 377 araññe vaḍḍhitattā,
Having arisen in an animal's womb, and being reared in the forest,

kutomhi āgato ti attano PTS omits: attano. 378 āgataṭṭhānam-eva ChS: āgataṭṭhānamattam-pi; even [from what place he came]. 379 na jānāti, pageva ñātimitte ti.
he does not know himself: from what place he came, much less (his) relatives and friends.

Saṁvāsena hi mittāni sandhīyanti Thai: sandhiyanti; but the verb normally has the long vowel. 380 punappunaṁ,
Through living together friends are connected again and again,

Sveva mitto PTS: Sā ca metti; That friendliness that [is not met with]. 381 asaṅgantu, asaṁvāsena jīrati. [53]
That friend who is not met with, through non-association is destroyed.

Punappunan-ti, Tāta, PTS: tāni; those [friends]. 382 mittāni SHB, Thai: mittā, alternative form of the plural. 383 nāma
Again and again means, Dear, what are known as friends

punappunaṁ PTS: punappuna. 384 saṁvāsena saṁsevanena Thai: sevanena saddhiṁ; and associating together with. 385 sandhīyanti ghaṭīyanti. PTS omits: ghaṭīyanti; Thai: sandhiyanti ghaṭiyanti. 386
through living together or associating again and again are connected or combined.

Sveva mitto ti so eva mitto PTS: Sā ca metti ti sā eva metti; compare text. 387 asaṅgantu asamāgacchantassa purisassa,
That friend (etc.) means that friend who is not met with, who is a person who no longer comes together (with you),

tena asamāgamasaṅkhātena asaṁvāsena, jīrati vinassati.
through what is reckoned to be not meeting, through not living together, is destroyed or perishes.

Sace tuvaṁ dakkhasi Brahmacāriṁ,
If you will see this Holy One (again),

Sace tuvaṁ sallape BJT, SHB, Thai: sallapi, here and in the next verse, but that is an aorist and the word analysis paraphrases with the future tense. 388 Brahmacārinā,
If you talk with this Holy One (again),

Sampannasassaṁ va mahodakena,
Just as a successful harvest by the great waters,

Tapoguṇaṁ khippam-imaṁ pahassasi. ChS: pahissati, also in the word analysis, probably an alternative form, but I can't find it in the Dictionaries. 389 [54]
(So) this ascetic virtue will be quickly taken away.

Sace ti tasmā, Tāta, sace tvaṁ puna pi taṁ dakkhasi, SHB, Thai: dakkhissasi, alternative form of the future tense - it would appear to be a double form as the verb dakkhati is already future. 390 tena vā sallapissasi,
If (etc.) means therefore, Dear, if you will see him again, or will talk with him,

atha yathā nāma sunipphannaṁ sassaṁ ChS: nipphannasassaṁ; omit well. 391 mahoghena harīyati,
then just as a well-ripened harvest is carried off by a great flood,

evaṁ imaṁ attano tapoguṇaṁ pahassasi hāressasī PTS: pahāressasī; this suggests a verb pahāreti, but no such verb is listed in the Dictionaries. 392 ti attho.
so will your ascetic virtue be taken away, will be carried away, this is the meaning.

Punāpi PTS: punappi, here and below, unusual sandhi formation; SHB, Thai: punapi, here and below, against the metre. 393 ce dakkhasi Brahmacāriṁ,
If you will see this Holy One (again),

Punāpi ce sallape Brahmacārinā,
If you talk with this Holy One (again),

Sampannasassaṁ va mahodakena,
Just as a successful harvest by the great waters,

Usmāgataṁ khippam-imaṁ pahissasi. PTS: pahassasi; be laughed at? 394 [55]
(So) this power will be quickly taken away.

Usmāgatan-ti samaṇatejaṁ.
Heat means ascetic heat.

Bhūtāni hetāni caranti Tāta,
There are beings, Dear, living in this

Virūparūpena manussaloke,
World of men having different forms,

Na tāni sevetha naro sapañño,
A wise man does not associate with them,

Āsajjanaṁ nassati PTS: tassati; the Holy life is fearful? 395 Brahmacārī.” ti [56]
Through contact with them the Holy life is destroyed.”

Virūparūpenā ti vividharūpena.
Having different forms means having various forms.

Idaṁ vuttaṁ hoti:
This is what is said:

Tāta, manussalokasmiñ-hi etāni yakkhinisaṅkhātāni SHB: yakkhiṇi-; showing the n/ alternation in the Sinhalese texts; same again below. 396 bhūtāni
Dear, in this world of men there are beings reckoned as demonesses

vividharūpapaṭicchannena attano, rūpena attano vasaṅgate khādituṁ caranti,
who cover themselves with various forms, through the power of those forms they live to devour (men),

tāni sapañño naro na sevetha.
a wise man does not associate with them.

Tādisañ-hi bhūtaṁ Thai: tādisabhūtaṁ. 397 āsajjanaṁ patvā nassati Thai: nassasi, aorist, was destroyed. PTS reads nassati here, but tassati in the verse. 398 Brahmacārī,
Having come into contact with such beings the Holy life is destroyed,

diṭṭho 'si tāya yakkhiniyā na khādito ti, evaṁ ChS omits: evaṁ. 399 puttaṁ ovadi.
seeing (this) do not be devoured by those demonesses, thus he advised his child.

So pitu kathaṁ sutvā, yakkhinī kira sā ti,
Having heard his Father's speech, (thinking): It seems she is a demoness,

bhīto, cittaṁ nivattetvā,
afraid, his mind being repulsed,

“Tāta, etto na gamissāmi, khamatha me” ti khamāpesi.
he made him forgive (him, saying): “Father, I will not go from here, forgive me.”

So pi naṁ samassāsetvā: Ehi tvaṁ, māṇava,
After comforting him (he said): Come, young man,

mettaṁ bhāvehi, karuṇaṁ, muditaṁ, upekkhan-ti,
develop friendliness, compassion, gladness and equanimity,

brahmavihārabhāvanaṁ ācikkhi.
and he explained the development of the (four) spiritual states.

So tathā paṭipajjitvā puna jhānābhiññā PTS: jhānaṁ; but it would seem necessary to include the abhiññās here too. 400 nibbattesi.
Having practiced in that way he again attained the absorptions and the deep knowledges.

Satthā imaṁ Dhammadesanaṁ āharitvā,
After giving this Dhamma teaching,

Saccāni pakāsetvā, jātakaṁ samodhānesi,
and showing the Truths, he made the connection to the story,

Saccapariyosāne ukkaṇṭhitabhikkhu Sotāpattiphale patiṭṭhahi.
and at the conclusion of the Truths that dissatisfied monk was established in the fruition of Stream-Entry.

Tadā Naḷinikā purāṇadutiyikā ahosi, Isisiṅgo ukkaṇṭhitabhikkhu,
(The Buddha said): at that time Naḷinikā was his former wife, Isisiṅga was the dissatisfied monk,

Pitā pana aham-evā ti. ChS: aham-eva ahosin-ti. 401
and I the Father.

Naḷinikājātakavaṇṇanā Niṭṭhitaṁ SHB, PTS: Naḷinijātakaṁ; ChS: Niḷinikājātakavaṇṇanā Pathamaṁ; Thai: Niḷinikājātakaṁ Niṭṭhitaṁ Pathamaṁ. 402
The Explanation of the Naḷinikā Story