Jinacaritaṁ
The Life of the Victorious Buddha

[Jātikathā]
[The Story of the Birth]

 

dasamāsāvasānamhi devī rañño kathesidaṁ
mayhaṁ ñātigharaṁ deva gantum-icchāmahaṁ iti [82]

Devī dasa-māsa-avasānamhi idaṁ rañño kathesi: “Deva! Ahaṁ mayhaṁ ñāti-gharaṁ gantuṁ icchāmi.” iti

At the end of ten months the Queen said this to the King: “Your Majesty! I wish to go to my relatives' house.”

 

raññātha samanuññātā gacchantī kulam-attano
mahatā parihāreṇa dibbañjasasamañjase [83]

Atha raññā samanuññātā, attano kulaṁ mahatā parihāreṇa dibba-añjasa-sama-añjase gacchantī,

Being authorized by the King, going along a smooth road - like a heavenly road - under the protection a great retinue of her own clan,

 

surabhikusumasaṇḍālaṅkatassālasaṇḍaṁ
samadabhamaramālāgīyamānagganādaṁ
nayanavihagasaṅghe avhayantaṁ va disvā
vipularatinivāsaṁ lumbinīkānanaṁ taṁ [84]

surabhi-kusuma-saṇḍa-alaṅkata-Sāla-saṇḍaṁ, sa-mada-bhamara-mālā-gīyamāna-agga-nādaṁ, nayana-vihaga-saṅghe avhayantaṁ va, vipula-rati-nivāsaṁ taṁ Lumbinī-Kānanaṁ disvā,

having seen the Lumbini Grove, an extensive, delightful abode, having Sāla groves decorated with bunches Saṇḍa means a heap, a cluster, a multitude; and when applied to forestry a grove, a thicket; the alternative meanings are both employed here.01 of fragrant flowers, with the prominent sound of rapt bees singing at the flowers, and being summoned, as it were, by flocks of birds who led her on,

 

vipulatararatiṁ sā tamhi kātūna ramme
amarayuvatilīlācārulīlābhirāmā
vikasitavarasālassopagantvāna mūlaṁ
sayam-atinamitekaṁ sālasākhaṁ agaṇhi [85]

sā amara-yuvatī-līlā-cāru-līlā-abhirāmā ramme tamhi vipula-tara-ratiṁ kātūna, vikasita-vara-Sālassa mūlaṁ upagantvāna, sayaṁ atinamitaṁ ekaṁ sāla-sākhaṁ agaṇhi.

after delighting greatly in her charming play in that place, which was like the play of a youthful immortal, and going to the root of an excellent blossoming Sāla tree, she grasped a branch of the Sāla tree, which bent itself down (for her).

 

tasmiṁ khaṇe kammajamālutassā
caliṁsu sāṇīhi parikkhipitvā
deviṁ jano taṁ abhipālayanto
tamhā paṭikkamma susaṇṭhitātha [86]

Tasmiṁ khaṇe assā kamma-ja-mālutā caliṁsu, atha jano, taṁ Deviṁ sāṇīhi parikkhipitvā, tamhā paṭikkamma su-saṇṭhita abhipālayanto.

At that time she was shaken by the pangs of childbirth, Lit: shaken by winds born of action; the expression is normally kammajavāta, which is an idiomatic expression with the same meaning.02 then the people, after throwing a screen around the Queen, having retreated from that place stood guarding (her).

 

sā cāruhemavalayādivibhūsitena
accantatambanakharaṁsisamujjalena
tūlātikomalasurattakarena sākhaṁ
olamba tattha-m-ajanesi ṭhitā va dhīraṁ [87]

Sā cāru-hema-valaya-ādi-vibhūsitena, accanta-tamba-nakha-raṁsi-samujjalena tūla-atikomala-su-ratta-karena, sākhaṁ olamba tattha ṭhitā va Dhīraṁ ajanesi.

Standing there hanging on to the branch with her cotton-soft lotus-like pink hands, which were adorned with charming gold bracelets and so forth, having exceedingly resplendent fingers Raṁsi, a very unusual meaning of the word, see SED under raśmi.03 with copper(-coloured) nails, she gave birth to the Hero.

 

sovaṇṇavaṇṇatanuvaṇṇavirājamānaṁ
nettābhirāmam-atulaṁ atulāya gabbhā
sammā pasāritakaraṅghiyugābhirāmaṁ
paṅkeruhā kanakahaṁsam-ivotarantaṁ [88]

Atulāya gabbhā sovaṇṇa-vaṇṇa-tanu-vaṇṇa-virājamānaṁ netta-abhirāmaṁ sammā pasārita-kara-aṅghi-yuga-abhirāmaṁ atulaṁ paṅke-āruhā kanaka-haṁsaṁ iva otarantaṁ.

He descended from the unequalled womb (of his mother), with his golden-skinned, resplendently beautiful body, delightful eyes, and his completely delightful pair of hands and feet stretched forth, This detail concerning the birth doesn't appear in Jā Nid. The word for hands is figuritive from kara, that which does, or makes.04 like a golden goose from a lotus,

 

brahmā-m-anaggharativaḍḍhanahemajālaṁ
ādāya tena upagamma paṭiggahetvā
sammoda devi ayam-aggataro suto te
jāto ti tāya purato kathayiṁsu ṭhatvā [89]

Brahmā anaggha-rati-vaḍḍhana-hema-jālaṁ ādāya, tena upagamma paṭiggahetvā, “Sammoda, Devi, ayam-agga-taro suto te jāto” ti, tāya purato ṭhatvā kathayiṁsu.

The Brahmā (gods), after taking a priceless, delightful, golden net, approaching and catching him (as he was born), standing right there in front of her, said: “Rejoice, Your Majesty, this foremost son has been born to you.”

 

jāyanti sesamanujā malamakkhitaṅgā
jāto panesa pavaro dipadānam-indo
accantasaṇhamalakāsikavatthakamhi
nikkhittanagghataracārumaṇīva suddho [90]

Sesa-manujā mala-makkhita-aṅgā jāyanti, pana eso pavaro Dipadānaṁ Indo accanta-saṇha-amala-Kāsika-vatthakamhi nikkhitta-anaggha-tara-cāru-maṇi-iva, suddho jāto.

Other men are born with their limbs smeared with impurities, but this excellent Lord of Men was born pure, like a priceless, charming, jewel deposited on exceedingly soft, spotless Kāsi Banāras cloth, reputed as the finest cloth in India.05 cloth.

 

evam-pi sante nabhatopagantvā
dve vāridhārā subhagassa dehe
janettidehe pi utuṁ manuññaṁ
gāhāpayuṁ maṅgalakiccatāya [91]

Evaṁ pi sante, nabhato dve vāridhārā upagantvā, subhagassa dehe janetti-dehe pi maṅgala-kiccatāya manuññaṁ utuṁ gāhāpayuṁ.

This being so, after two streams of water had fallen from the sky, making the Favoured One's body and his Mother's body cool and pleasing on this auspicious occasion,

 

tesaṁ karā ratikarā ajinappaveṇiṁ
ādāya tena upagamma paṭiggahesuṁ
devā dukūlamayacumbaṭakena vīraṁ
tesaṁ karā naravarā narasīharājaṁ [92]

tesaṁ rati-karā karā Devā upagamma, ajina-ppaveṇiṁ ādāya, tena tesaṁ karā naravarā dukūlamaya-cumbaṭakena Nara-Sīha-Rājaṁ Vīraṁ paṭiggahesuṁ,

from (the Brahmās) delightful hands the Devas, having approached, took him on an antelope skin mat, and from their hands noblemen (received) that King Lion of a Man, that Champion, with a pillow made of silk,

 

tesaṁ karā ratikaro vimalo va cando
cakkaṅkitorucaraṇehi mahītalasmiṁ
sammā patiṭṭhiya puratthimakaṁ disaṁ so
olokayittha kamalāyatalocanehi [93]

ratikaro vimalo cando va, so tesaṁ karā cakka-aṅkita-uru-caraṇehi mahī-talasmiṁ sammā patiṭṭhiya, kamala-āyata-locanehi puratthimakaṁ disaṁ olokayittha.

and from their hands, like a delightful spotless moon, having correctly placed his broad wheel-marked feet on the plains of the earth, he looked to the easterly direction with his long lotus-like eyes.

 

ekaṅganānekasatāni cakka-
vāḷānahesuṁ sanarāmarātha
dhīraṁ sugandhappabhutīhi tesu
sampūjayantā idam-abraviṁsu [94]

Atha aneka-satāni cakka-vāḷāni eka-aṅganā ahesuṁ, sa-narā-amarā tesu su-gandha-ppabhutīhi sampūjayantā, Dhīraṁ idaṁ abraviṁsu:

Then countless hundreds of universes became one clear open space (for him), with their men and gods worshipping him with perfumes and so on, and to the Hero they said this:

 

natthettha tumhehi samo sudhīsa
eko pumāpaggataro kuto ti
evaṁ disālokiya lokanātho
na pekkhamāno sadisam-pi ekaṁ [95]

“Sudhīsa! Ettha tumhehi samo eko pumā pi na-atthi, kuto agga-taro?” ti Evaṁ Loka-Nātho disā-lokiya sadisaṁ ekaṁ pi na pekkhamāno,

“Sage! There is not even one man here who is your equal, how to say greater?” In this way the Protector of the World, looking in all directions, and not seeing one who was his equal,

 

uttarābhimukho sattapadaṁ gantvā kathesidaṁ
aggoham-asmi lokassa jeṭṭho seṭṭho ti ādikaṁ [96]

uttara-abhimukho satta-padaṁ gantvā, “Aggo-aham-asmi lokassa jeṭṭho seṭṭho ti” ādikaṁ idaṁ kathesi.

having taken seven steps in the northerly direction said this: “I am the greatest, the elder, the best...” The whole declaration runs thus: I am the greatest in the world, I am the elder in the world, I am the best in the world. This is my last birth, there is no more becoming for me. (see e.g. Mahāpadānasutta, DN 14).06 and so forth.