Ja 257 The Story about (the ex-Minister) Gāmaṇicanda

In the present the monks are discussing the Buddha’s wisdom. The Buddha tells them about a former life in which he had been the wise king Janasandha, and how he had extricated a former minister from false accusations, and the many problems and riddles that he solved.

1. Nāyaṁ gharānaṁ kusalo, lolo ayaṁ valīmukho,
Kataṁ kataṁ kho dūseyya, evaṁ dhammam-idaṁ kulan-ti.

This one is not skilled in houses, this greedy one with wrinkled face, whatever has been made he spoils, such is the nature of this clan.

In this connection, this one is not skilled in houses, this being is not skilled in houses, he has no cleverness to plan or to build houses.

Greedy one means a greedy type.

Wrinkled face, on his face are wrinkles, he has a wrinkled face.

Such is the nature of this clan, what is known as this monkey clan can spoil whatever has been made, they can destroy it, such is their own nature.

2. Na-y-idaṁ cittavato lomaṁ, nāyaṁ assāsiko migo,
Siṭṭhaṁ me Janasandhena nāyaṁ kiñci vijānatī ti.

This hairy one is without thought, this animal is no comfort, he doesn’t know anything about what Janasandha taught me.

In this connection, this hairy one is without thought, whoever has rough hair on his body, this is one not having thought connected with wise planning. Having a natural mind there is certainly no animal without thought.

This animal is no comfort, having this support, or giving this advice, through not being able to comfort another, he is not without comfort.

Animal means monkey, this is said.

What Janasandha taught me, this is what my father Janasandha taught, related, “Normally a monkey does not know what is and what is not a cause,” he gave this advice, this is the explanation.

He doesn’t know anything, therefore this monkey does not know anything, this should be the conclusion reached here. But in the canon it is written: “He doesn’t spoil anything,” Again this seems to be a reading that no longer exists in the Pāḷi, but which is recorded as being there by the commentary. At present the mūla records the same reading as here: nāyaṁ kiñci vijānati. this is not in the commentary.

3. Na mātaraṁ pitaraṁ vā bhātaraṁ bhaginiṁ sakaṁ,
Bhareyya tādiso poso, siṭṭhaṁ Dasarathena me ti.

Not even to his own mother, father or brother and sister, would such a person give support, is what Dasaratha taught me.

In this connection, his own ... brother and sister, his own brother or sister.

In the canon it is written: “Friend,” but in the commentary: it is considered when ‘His own,’ is said, they mean his own brothers and sisters, when ‘Friend,’ is said, it is thought: ‘He obtains a friend.’ ”

Would such a person give support means would raise.

Such a person means of whatever kind he is seen to be, such kind of a monkey is not a being to give support.

What Dasaratha taught me this is what my father This is evidently another name for his father Janasandha; exactly why the name was changed here is not clear as Janasandhena would also be metrical. taught. From connecting the people with his father through the four bases of sympathy: These four are generosity (dāna), kind speech (peyyavajja), usefulness (atthacariyā), impartiality (samānattatā). Janasandha is said. The name means connected (or united) with the people.

What is to be done or not done regarding the ten chariots, through making for himself even one chariot, Dasaratha is said. Having learned such an instruction in his presence, this is said:

Goṇo putto hayo ceva naḷakāro gāmabhojako,
Gaṇikā taruṇī sappo migo tittiradevatā,
Nāgo tapassino ceva, atho brāhmaṇamāṇavo ti.

Bull, child, and horse, basket-maker, village headman, courtesan, woman, snake, deer, partridge, Devatā, Nāga and ascetics, then young brahmin students.