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Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Jataka >>Dasaratha-Jātaka

Source: Adapted from Old Archaic English Translation And Compared With Pali


JATAKA No. 461Edit

DASARATHA-JATAKA. (*1)Edit

"Let Lakkhana and Sita," etc.--This story the Master(Lord Buddha) told in Jetavana monastery about a landowner whose father was dead. This man on his father's death was overwhelmed with sorrow: leaving all his duties undone, he gave himself up to his sorrow wholly. The Master at dawn of day looking out upon mankind, perceived that he was ripe for attaining the fruit of the First Path(Trance). Next day, after going his rounds for alms in Shravasti city, his meal done, he dismissed the Brethren(Monks), and taking with him a junior Brother(Monk), went to this man's house, and gave him greeting, and addressed him as he sat there in words of honey sweetness. "You are in sorrow, lay disciple?" said he. "Yes, Sir, afflicted with sorrow for my father's sake." Said the Master, "Lay disciple, wise men of old who exactly knew the eight conditions of this world (*2), felt at a father's death no grief, not even a little." Then at his request he told a story of the past.


Once upon a time, at Benares, a great king named Dasaratha renounced the ways of evil, and reigned in righteousness. Of his sixteen thousand wives, the eldest and queen-wife had two sons, the elder son was named Rama-paṇḍita, or Rama the Wise, the second was named Prince Lakkhaṇa.

In course of time, the queen-wife died. At her death the king was for a long time crushed by sorrow, but urged by his courtiers he performed her funeral rites, and set another in her place as queen-wife. She was dear to the king and beloved. In time she also conceived, and all due attention having been given her, she brought on a son, and they named him Prince Bharata.

The king loved his son much, and said to the queen, "Lady, I offer you a boon: choose." She accepted the offer, but put it off for the time. When the boy was seven years old, she went to the king, and said to him, "My lord, you promised a boon for my son. Will you give it me now?" "Choose, lady," said he. "My lord," said she, "give my son the kingdom." The king pointed his fingers at her; "Out, nasty vicious one!" said he angrily, "my other two sons shine like blazing fires; would you kill them, and ask the kingdom for a son of yours?" She fled in terror to her magnificent chamber, and on other days again and again asked the king for this. The king would not give her this gift. He thought within himself: "Women are ungrateful and treacherous. This woman might use a forged letter or a treacherous bribe to get my sons murdered." So he sent for his sons, and told them all about it, saying: "My sons, if you live here some mischief may happen to you. Go to some neighbouring kingdom, or to the woodland, and when my body is burnt, then return and inherit the kingdom which belongs to your family." Then he summoned fortune tellers, and asked them the limits of his own life. They told him he would live yet twelve years longer. Then he said, "Now, my sons, after twelve years you must return, and uplift the umbrella of royalty." They promised, and after taking leave of their father, went on from the palace weeping. The Lady Sita said, "I too will go " she said them farewell, and went on weeping.

These three departed amidst a great company of people. They sent the people back, and proceeded until at last they came to Himalaya. There in a spot well-watered, and convenient for the getting of wild fruits, they built a hermitage, and there lived, feeding upon the wild fruits.

Lakkhana-pandita and Sita said to Rama-pandita, "You are in place of a father to us; remain then in the hut, and we will bring wild fruit, and feed you." He agreed: from then Rama-pandita stayed where he was, the others brought the wild fruit and fed him with it. ( Rama was devoted to ascetism , meditating, practised celibacy & control on passions, so Sita was like his sister in his mindset )

Thus they lived there, feeding upon the wild fruit; but King Dasaratha became weak in longing for his sons, and died in the ninth year. When his funeral rites were performed, the queen gave orders that the umbrella should be raised over her son, Prince Bharata. But the courtiers said, "The lords of the umbrella are living in the forest," and they would not allow it. Said Prince Bharata, "I will fetch back my brother Ramapandita from the forest, and raise the royal umbrella over him." Taking the five emblems of royalty (*3), he proceeded with a complete army of the four arms (*4) to their living-place. Not far away he caused camp to be pitched, and then with a few courtiers he visited the hermitage, at the time when Lakkhana-pandita and Sita were away in the woods. At the door of the hermitage sat Rama-pandita, undismayed and at ease, like a figure of fine gold firmly set. The prince approached him with a greeting, and standing on one side, told him of all that had happened in the kingdom, and falling at his feet along with the courtiers, burst into weeping. Rama-pandita neither sorrowed nor wept; emotion in his mind was none. When Bharata had finished weeping, and sat down, towards evening the other two returned with wild fruits. Rama-pandita thought--"These two are young: all-comprehending wisdom like mine is not theirs. If they are told on a sudden that our father is dead, the pain will be greater than they can bear, and who knows but their hearts may break. I will persuade them to go down into the water, and find a means of disclosing the truth." Then pointing out to them a place in front where there was water, he said, "You have been out too long: let this be your penance--go into that water, and stand there." Then he repeated a half-stanza:


"Let Lakkhana and Sita both into that pond descend."

One word sufficed, into the water they went, and stood there. Then he told them the news by repeating the other half-stanza:


"Bharata says, king Dasaratha's life is at an end."

When they heard the news of their father's death, they fainted. Again he repeated it, again they fainted, and when even a third time they fainted away, the courtiers raised them and brought them out of the water, and set them upon dry ground. When they had been comforted, they all sat weeping and wailing together. Then Prince Bharata thought: "My brother Prince Lakkhana, and the Lady Sita, cannot restrain their grief to hear of our father's death; but Rama-pandita neither wails nor weeps. I wonder what can the reason be that he grieves not? I will ask." Then he repeated the second stanza, asking the question:


"Say by what power you grieve not, Rama, when grief should be?
Though it is said your father is dead grief overwhelms not you!"

Then Rama-pandita explained the reason of his feeling no grief by saying,


"When man can never keep a thing, though loudly he may cry,
Why should a wise intelligence torment itself by that?"

"The young in years, the older grown, the fool, and the wise,
For rich, for poor one end is sure: each man among them dies."

"As sure as for the ripened fruit there comes the fear of fall,
So surely comes the fear of death to mortals one and all."

"Who in the morning light are seen by evening often are gone,
And seen at evening time, is gone by morning many a one."

"If to a fool infatuate a blessing could accrue
When he torments himself with tears, the wise this same would do."

"By this tormenting of himself he becomes thin and pale;
This cannot bring the dead to life, and nothing tears avail."

"Even as a blazing house may be put out with water, so
The strong, the wise, the intelligent,
who well the scriptures know,
Scatter their grief like cotton when the stormy winds do blow."

"One mortal dies--to familiar ties born is another straight:
Each creature's bliss dependent is on ties associate."

"The strong man therefore, skilled in sacred text,
Keen-contemplating this world and the next,
Knowing their nature, not by any grief,
However great, in mind and heart is annoyed."

"So to my family I will give, them will I keep and feed,
All that remain I will maintain: such is the wise man's deed (*5)."

In these stanzas he explained the Impermanence of things.

When the company heard this Dhamma discourse of Rama-pandita, explaining the teaching of Impermanence, they lost all their grief. Then Prince Bharata saluted Rama-pandita, begging him to receive the kingdom of Benares. "Brother," said Rama, "take Lakkhana and Sita with you, and administer the kingdom yourselves." "No, my lord, you take it." "Brother, my father commanded me to receive the kingdom at the end of twelve years. If I go now, I shall not carry out his asking. After three more years I will come." "Who will carry on the government all that time?" "You do it." "I will not." "Then until I come, these slippers shall do it," said Rama, and removing his slippers of straw he gave them to his brother. So these three persons took the slippers, and asking the wise man farewell, went to Benares with their great crowd of followers.

For three years the slippers ruled the kingdom. The courtiers placed these straw slippers upon the royal throne, when they judged a cause. If the cause were decided wrongly, the slippers beat upon each other , and at that sign it was examined again; when the decision was right, the slippers lay quiet.(*6)

When the three years were over, the wise man came out of the forest, and came to Benares , and entered the park. The princes hearing of his arrival proceeded with a great company to the park, and making Sita the aggmahesim(pali), gave to them both the ceremonial annointing. The annointing ceremony thus performed, the Great Being standing in a magnificent chariot, and surrounded by a vast company, entered the city, making a circuit right-wise; then mounting to the great terrace of his splendid palace Suchandaka, he reigned there in righteousness for sixteen thousand years, and then went to the heaven.

This stanza of Perfect Wisdom explains the upshot:


"Years sixty times a hundred, and ten thousand more, all told,
Reigned strong-armed Rama, on his neck the blessed triple fold." (*7)


The Master having ended this discourse, explained the truths, and identified the Birth: (now at the conclusion of the Truths, the land-owner was established in the fruit of the First Path(Trance):) "At that time the king Shuddhodana(father of Buddha & king of Kapilavastu) was king Dasaratha, Mahamaya (deceased birth mother of Buddha) was the mother, Rahul's mother (wife of Buddha) was Sita, Ananda was Bharata, and I myself was Rama-pandita."


Footnotes:Edit

(By translator)

(1)The Dasaratha Jataka, the story is like that of the Ramayana.

(2)Gain and loss, fame and dishonour, praise and blame, bliss and suffering.

(3)Sword, umbrella, crown, slippers, and fan.

(4)Elephants, cavalry, chariots, infantry.

(5)The scholar quotes a stanza which occurred in the Kalabahu Birth, No. 329 beginning "Gain and loss".

(6)This last incident is not found in Ramayana, nor is it found in Tulsi Das' Hindi version.

(7)Three timess on the neck, like shell-spirals, were a token of luck.


Note : It is to be understood that Benares was the name of the big kingdom in those times containing many cities such as Ayodhya. Early marriage of teens had existed prior to independence in India. As example, Mr. M.K.Gandhi the great leader of peace world has produced, married at age of 13 years to Mrs. Kasturba Gandhi, she was 14. It has also been a tradition in India to treat daughter-in-law same as the daughter so Sita was like daughter to her in laws, here word used is 'dhita' which can be used also for daughter in law . This tale of previous life was told by Lord Buddha with an innocent mind; as Lord Ram at that time he saw Sita with a pure mind of a hermit practicing celibacy & meditation, who consider all women as sister or mother. So we need to understand his mindset. Also, the translations by western scholars need to be scrutinized well considering great differences in cultures & value systems. For instance, Sita cannot be considered here as sister and also as wife of Lord Rama, an unwise translation it would become. Many western translators have even translated the word used in pali for Lord Buddha, Bhadanta as 'Bha' broken, 'danta' tooth, 'brokentooth' which is laughable. So correct interpretations compared with Pali are desirable, wise & meaningful.


Pali-Roman Version Edit

(Source: tipitaka.org )


[461] 7. Dasarathajātakavaṇṇanā

Etha lakkhaṇa sītā cāti idaṃ satthā jetavane viharanto ekaṃ matapitikaṃ kuṭumbikaṃ ārabbha kathesi. So hi pitari kālakate sokābhibhūto sabbakiccāni pahāya sokānuvattakova ahosi. Satthā paccūsasamaye lokaṃ olokento tassa sotāpattiphalūpanissayaṃ disvā punadivase sāvatthiyaṃ piṇḍāya caritvā katabhattakicco bhikkhū uyyojetvā ekaṃ pacchāsamaṇaṃ gahetvā tassa gehaṃ gantvā vanditvā nisinnaṃ madhuravacanena ālapanto ‘‘kiṃ socasi upāsakā’’ti vatvā ‘‘āma, bhante, pitusoko maṃ bādhatī’’ti vutte ‘‘upāsaka, porāṇakapaṇḍitā aṭṭhavidhe lokadhamme tathato jānantā pitari kālakate appamattakampi sokaṃ na kariṃsū’’ti vatvā tena yācito atītaṃ āhari.

Atīte bārāṇasiyaṃ dasarathamahārājā nāma agatigamanaṃ pahāya dhammena rajjaṃ kāresi. Tassa soḷasannaṃ itthisahassānaṃ jeṭṭhikā aggamahesī dve putte ekañca dhītaraṃ vijāyi. Jeṭṭhaputto rāmapaṇḍito nāma ahosi, dutiyo lakkhaṇakumāro nāma, dhītā sītā devī nāma. Aparabhāge mahesī kālamakāsi. Rājā tassā kālakatāya cirataraṃ sokavasaṃ gantvā amaccehi saññāpito tassā kattabbaparihāraṃ katvā aññaṃ aggamahesiṭṭhāne ṭhapesi. Sā rañño piyā ahosi manāpā. Sāpi aparabhāge gabbhaṃ gaṇhitvā laddhagabbhaparihārā puttaṃ vijāyi, ‘‘bharatakumāro’’tissa nāmaṃ akaṃsu. Rājā puttasinehena ‘‘bhadde, varaṃ te dammi, gaṇhāhī’’ti āha. Sā gahitakaṃ katvā ṭhapetvā kumārassa sattaṭṭhavassakāle rājānaṃ upasaṅkamitvā ‘‘deva, tumhehi mayhaṃ puttassa varo dinno, idānissa varaṃ dethā’’ti āha. Gaṇha, bhaddeti. ‘‘Deva, puttassa me rajjaṃ dethā’’ti vutte rājā accharaṃ paharitvā ‘‘nassa, vasali, mayhaṃ dve puttā aggikkhandhā viya jalanti, te mārāpetvā tava puttassa rajjaṃ yācasī’’ti tajjesi. Sā bhītā sirigabbhaṃ pavisitvā aññesupi divasesu rājānaṃ punappunaṃ rajjameva yāci.

Rājā tassā taṃ varaṃ adatvāva cintesi ‘‘mātugāmo nāma akataññū mittadubbhī, ayaṃ me kūṭapaṇṇaṃ vā kūṭalañjaṃ vā katvā putte ghātāpeyyā’’ti. So putte pakkosāpetvā tamatthaṃ ārocetvā ‘‘tātā, tumhākaṃ idha vasantānaṃ antarāyopi bhaveyya, tumhe sāmantarajjaṃ vā araññaṃ vā gantvā mama maraṇakāle āgantvā kulasantakaṃ rajjaṃ gaṇheyyāthā’’ti vatvā puna nemittake brāhmaṇe pakkosāpetvā attano āyuparicchedaṃ pucchitvā ‘‘aññāni dvādasa vassāni pavattissatī’’ti sutvā ‘‘tātā, ito dvādasavassaccayena āgantvā chattaṃ ussāpeyyāthā’’ti āha. Te ‘‘sādhū’’ti vatvā pitaraṃ vanditvā rodantā pāsādā otariṃsu. Sītā devī ‘‘ahampi bhātikehi saddhiṃ gamissāmī’’ti pitaraṃ vanditvā rodantī nikkhami. Tayopi janā mahāparivārā nikkhamitvā mahājanaṃ nivattetvā anupubbena himavantaṃ pavisitvā sampannodake sulabhaphalāphale padese assamaṃ māpetvā phalāphalena yāpentā vasiṃsu.

Lakkhaṇapaṇḍito ca sītā ca rāmapaṇḍitaṃ yācitvā ‘‘tumhe amhākaṃ pituṭṭhāne ṭhitā, tasmā assameyeva hotha, mayaṃ phalāphalaṃ āharitvā tumhe posessāmā’’ti paṭiññaṃ gaṇhiṃsu. Tato paṭṭhāya rāmapaṇḍito tattheva hoti. Itare dve phalāphalaṃ āharitvā taṃ paṭijaggiṃsu. Evaṃ tesaṃ phalāphalena yāpetvā vasantānaṃ dasarathamahārājā puttasokena navame saṃvacchare kālamakāsi. Tassa sarīrakiccaṃ kāretvā devī ‘‘attano puttassa bharatakumārassa chattaṃ ussāpethā’’ti āha. Amaccā pana ‘‘chattassāmikā araññe vasantī’’ti na adaṃsu. Bharatakumāro ‘‘mama bhātaraṃ rāmapaṇḍitaṃ araññato ānetvā chattaṃ ussāpessāmī’’ti pañcarājakakudhabhaṇḍāni gahetvā caturaṅginiyā senāya tassa vasanaṭṭhānaṃ patvā avidūre khandhāvāraṃ katvā tattha nivāsetvā katipayehi amaccehi saddhiṃ lakkhaṇapaṇḍitassa ca sītāya ca araññaṃ gatakāle assamapadaṃ pavisitvā assamapadadvāre ṭhapitakañcanarūpakaṃ viya rāmapaṇḍitaṃ nirāsaṅkaṃ sukhanisinnaṃ upasaṅkamitvā vanditvā ekamantaṃ ṭhito rañño pavattiṃ ārocetvā saddhiṃ amaccehi pādesu patitvā rodati. Rāmapaṇḍito pana neva soci, na paridevi, indriyavikāramattampissa nāhosi. Bharatassa pana roditvā nisinnakāle sāyanhasamaye itare dve phalāphalaṃ ādāya āgamiṃsu. Rāmapaṇḍito cintesi ‘‘ime daharā mayhaṃ viya pariggaṇhanapaññā etesaṃ natthi, sahasā ‘pitā vo mato’ti vutte sokaṃ sandhāretuṃ asakkontānaṃ hadayampi tesaṃ phaleyya, upāyena te udakaṃ otāretvā etaṃ pavattiṃ ārocessāmī’’ti. Atha nesaṃ purato ekaṃ udakaṭṭhānaṃ dassetvā ‘‘tumhe aticirena āgatā, idaṃ vo daṇḍakammaṃ hotu, imaṃ udakaṃ otaritvā tiṭṭhathā’’ti upaḍḍhagāthaṃ tāva āha –

84.

‘‘Etha lakkhaṇa sītā ca, ubho otarathodaka’’nti.

Tassattho – etha lakkhaṇa sītā ca āgacchatha, ubhopi otaratha udakanti;

Te ekavacaneneva otaritvā aṭṭhaṃsu. Atha nesaṃ pitu pavattiṃ ārocento sesaṃ upaḍḍhagāthamāha –

‘‘Evāyaṃ bharato āha, rājā dasaratho mato’’ti.

Te pitu matasāsanaṃ sutvāva visaññā ahesuṃ. Punapi nesaṃ kathesi, punapi te visaññā ahesunti evaṃ yāvatatiyaṃ visaññitaṃ patte te amaccā ukkhipitvā udakā nīharitvā thale nisīdāpetvā laddhassāsesu tesu sabbe aññamaññaṃ roditvā paridevitvā nisīdiṃsu. Tadā bharatakumāro cintesi – ‘‘mayhaṃ bhātā lakkhaṇakumāro ca bhaginī ca sītā devī pitu matasāsanaṃ sutvāva sokaṃ sandhāretuṃ na sakkonti, rāmapaṇḍito pana neva socati, na paridevati, kiṃ nu kho tassa asocanakāraṇaṃ, pucchissāmi na’’nti. So taṃ pucchanto dutiyaṃ gāthamāha –

85.

‘‘Kena rāmappabhāvena, socitabbaṃ na socasi;

Pitaraṃ kālakataṃ sutvā, na taṃ pasahate dukha’’nti.

Tattha pabhāvenāti ānubhāvena. Na taṃ pasahate dukhanti evarūpaṃ dukkhaṃ kena kāraṇena taṃ na pīḷeti, kiṃ te asocanakāraṇaṃ, kathehi tāva nanti.

Athassa rāmapaṇḍito attano asocanakāraṇaṃ kathento –

86.

‘‘Yaṃ na sakkā nipāletuṃ, posena lapataṃ bahuṃ;

Sa kissa viññū medhāvī, attānamupatāpaye.

87.

‘‘Daharā ca hi vuddhā ca, ye bālā ye ca paṇḍitā;

Aḍḍhā ceva daliddā ca, sabbe maccuparāyaṇā.

88.

‘‘Phalānamiva pakkānaṃ, niccaṃ patanato bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

89.

‘‘Sāyameke na dissanti, pāto diṭṭhā bahujjanā;

Pāto eke na dissanti, sāyaṃ diṭṭhā bahujjanā.

90.

‘‘Paridevayamāno ce, kiñcidatthaṃ udabbahe;

Sammūḷho hiṃsamattānaṃ, kayirā taṃ vicakkhaṇo.

91.

‘‘Kiso vivaṇṇo bhavati, hiṃsamattānamattano;

Na tena petā pālenti, niratthā paridevanā.

92.

‘‘Yathā saraṇamādittaṃ, vārinā parinibbaye;

Evampi dhīro sutavā, medhāvī paṇḍito naro;

Khippamuppatitaṃ sokaṃ, vāto tūlaṃva dhaṃsaye.

93.

‘‘Macco ekova acceti, ekova jāyate kule;

Saṃyogaparamātveva, sambhogā sabbapāṇinaṃ.

94.

‘‘Tasmā hi dhīrassa bahussutassa, sampassato lokamimaṃ parañca;

Aññāya dhammaṃ hadayaṃ manañca, sokā mahantāpi na tāpayanti.

95.

‘‘Sohaṃ dassañca bhokkhañca, bharissāmi ca ñātake;

Sesañca pālayissāmi, kiccametaṃ vijānato’’ti. –

Imāhi dasahi gāthāhi aniccataṃ pakāseti.

Tattha nipāletunti rakkhituṃ. Lapatanti lapantānaṃ. Idaṃ vuttaṃ hoti – ‘‘tāta bharata, yaṃ sattānaṃ jīvitaṃ bahumpi vilapantānaṃ purisānaṃ ekenāpi mā ucchijjīti na sakkā rakkhituṃ, so dāni mādiso aṭṭha lokadhamme tathato jānanto viññū medhāvī paṇḍito maraṇapariyosānajīvitesu sattesu kissa attānamupatāpaye, kiṃkāraṇā anupakārena sokadukkhena attānaṃ santāpeyyā’’ti.

Daharā cāti gāthā ‘‘maccu nāmesa tāta bharata, neva suvaṇṇarūpakasadisānaṃ daharānaṃ khattiyakumārakādīnaṃ, na vuddhippattānaṃ mahāyodhānaṃ, na bālānaṃ puthujjanasattānaṃ, na buddhādīnaṃ paṇḍitānaṃ, na cakkavattiādīnaṃ issarānaṃ, na niddhanānaṃ daliddādīnaṃ lajjati, sabbepime sattā maccuparāyaṇā maraṇamukhe saṃbhaggavibhaggā bhavantiyevā’’ti dassanatthaṃ vuttā.

Niccaṃ patanatoti idaṃ vuttaṃ hoti – yathā hi tāta bharata, pakkānaṃ phalānaṃ pakkakālato paṭṭhāya ‘‘idāni vaṇṭā chijjitvā patissanti, idāni patissantī’’ti patanato bhayaṃ niccaṃ dhuvaṃ ekaṃsikameva bhavati, evaṃ āsaṅkanīyato evaṃ jātānaṃ maccānampi ekaṃsikaṃyeva maraṇato bhayaṃ, natthi so khaṇo vā layo vā yattha tesaṃ maraṇaṃ na āsaṅkitabbaṃ bhaveyyāti.

Sāyanti vikāle. Iminā rattibhāge ca diṭṭhānaṃ divasabhāge adassanaṃ, divasabhāge ca diṭṭhānaṃ rattibhāge adassanaṃ dīpeti. Kiñcidatthanti ‘‘pitā me, putto me’’tiādīhi paridevamānova poso sammūḷho attānaṃ hiṃsanto kilamento appamattakampi atthaṃ āhareyya. Kayirātaṃ vicakkhaṇoti atha paṇḍito puriso evaṃ paridevaṃ kareyya, yasmā pana paridevanto mataṃ vā ānetuṃ aññaṃ vā tassa vaḍḍhiṃ kātuṃ na sakkoti, tasmā niratthakattā paridevitassa paṇḍitā na paridevanti.

Attānamattanoti attano attabhāvaṃ sokaparidevadukkhena hiṃsanto. Na tenāti tena paridevena paralokaṃ gatā sattā na pālenti na yāpenti. Niratthāti tasmā tesaṃ matasattānaṃ ayaṃ paridevanā niratthakā. Saraṇanti nivāsagehaṃ. Idaṃ vuttaṃ hoti – yathā paṇḍito puriso attano vasanāgāre āditte muhuttampi vosānaṃ anāpajjitvā ghaṭasatena ghaṭasahassena vārinā nibbāpayateva, evaṃ dhīro uppatitaṃ sokaṃ khippameva nibbāpaye. Tūlaṃ viya ca vāto yathā saṇṭhātuṃ na sakkoti, evaṃ dhaṃsaye viddhaṃseyyāti attho.

Macco ekova accetīti ettha tāta bharata, ime sattā kammassakā nāma, tathā hi ito paralokaṃ gacchanto satto ekova acceti atikkamati, khattiyādikule jāyamānopi ekova gantvā jāyati. Tattha tattha pana ñātimittasaṃyogena ‘‘ayaṃ me pitā, ayaṃ me mātā, ayaṃ me mitto’’ti saṃyogaparamātveva sambhogā sabbapāṇīnaṃ, paramatthena pana tīsupi bhavesu kammassakāvete sattāti attho.

Tasmāti yasmā etesaṃ sattānaṃ ñātimittasaṃyogaṃ ñātimittaparibhogamattaṃ ṭhapetvā ito paraṃ aññaṃ natthi, tasmā. Sampassatoti imañca parañca lokaṃ nānābhāvavinābhāvameva sammā passato. Aññāya dhammanti aṭṭhavidhalokadhammaṃ jānitvā. Hadayaṃ manañcāti idaṃ ubhayampi cittasseva nāmaṃ. Idaṃ vuttaṃ hoti –

‘‘Lābho alābho yaso ayaso ca, nindā pasaṃsā ca sukhañca dukkhaṃ;

Ete aniccā manujesu dhammā, mā soca kiṃ socasi poṭṭhapādā’’ti. (jā. 1.4.114) –

Imesaṃ aṭṭhannaṃ lokadhammānaṃ yena kenaci cittaṃ pariyādīyati, tassa ca aniccataṃ ñatvā ṭhitassa dhīrassa pituputtamaraṇādivatthukā mahantāpi sokā hadayaṃ na tāpayantīti. Etaṃ vā aṭṭhavidhaṃ lokadhammaṃ ñatvā ṭhitassa hadayavatthuñca manañca mahantāpi sokā na tāpayantīti evampettha attho daṭṭhabbo.

Sohaṃdassañca bhokkhañcāti gāthāya – tāta bharata, andhabālānaṃ sattānaṃ viya mama rodanaparidevanaṃ nāma na anucchavikaṃ, ahaṃ pana pitu accayena tassa ṭhāne ṭhatvā kapaṇādīnaṃ dānārahānaṃ dānaṃ, ṭhānantarārahānaṃ ṭhānantaraṃ, yasārahānaṃ yasaṃ dassāmi, pitarā me paribhuttanayena issariyaṃ paribhuñjissāmi, ñātake ca posessāmi, avasesañca antoparijanādikaṃ janaṃ pālessāmi, dhammikasamaṇabrāhmaṇānaṃ dhammikaṃ rakkhāvaraṇaguttiṃ karissāmīti evañhi jānato paṇḍitapurisassa anurūpaṃ kiccanti attho.

Parisā imaṃ rāmapaṇḍitassa aniccatāpakāsanaṃ dhammadesanaṃ sutvā nissokā ahesuṃ. Tato bharatakumāro rāmapaṇḍitaṃ vanditvā ‘‘bārāṇasirajjaṃ sampaṭicchathā’’ti āha. Tāta lakkhaṇañca, sītādeviñca gahetvā gantvā rajjaṃ anusāsathāti. Tumhe pana, devāti. Tāta, mama pitā ‘‘dvādasavassaccayena āgantvā rajjaṃ kāreyyāsī’’ti maṃ avoca, ahaṃ idāneva gacchanto tassa vacanakaro nāma na homi, aññānipi tīṇi vassāni atikkamitvā āgamissāmīti. ‘‘Ettakaṃ kālaṃ ko rajjaṃ kāressatī’’ti? ‘‘Tumhe kārethā’’ti. ‘‘Na mayaṃ kāressāmā’’ti. ‘‘Tena hi yāva mamāgamanā imā pādukā kāressantī’’ti attano tiṇapādukā omuñcitvā adāsi. Te tayopi janā pādukā gahetvā rāmapaṇḍitaṃ vanditvā mahājanaparivutā bārāṇasiṃ agamaṃsu. Tīṇi saṃvaccharāni pādukā rajjaṃ kāresuṃ. Amaccā tiṇapādukā rājapallaṅke ṭhapetvā aḍḍaṃ vinicchinanti. Sace dubbinicchito hoti, pādukā aññamaññaṃ paṭihaññanti. Tāya saññāya puna vinicchinanti. Sammā vinicchitakāle pādukā nissaddā sannisīdanti. Rāmapaṇḍito tiṇṇaṃ saṃvaccharānaṃ accayena araññā nikkhamitvā bārāṇasinagaraṃ patvā uyyānaṃ pāvisi. Tassa āgamanabhāvaṃ ñatvā kumārā amaccagaṇaparivutā uyyānaṃ gantvā sītaṃ aggamahesiṃ katvā ubhinnampi abhisekaṃ akaṃsu. Evaṃ abhisekappatto mahāsatto alaṅkatarathe ṭhatvā mahantena parivārena nagaraṃ pavisitvā padakkhiṇaṃ katvā candakapāsādavarassa mahātalaṃ abhiruhi. Tato paṭṭhāya soḷasa vassasahassāni dhammena rajjaṃ kāretvā āyupariyosāne saggapuraṃ pūresi.

96.

‘‘Dasa vassasahassāni, saṭṭhi vassasatāni ca;

Kambugīvo mahābāhu, rāmo rajjamakārayī’’ti. –

Ayaṃ abhisambuddhagāthā tamatthaṃ dīpeti.

Tattha kambugīvoti suvaṇṇāḷiṅgasadisagīvo. Suvaṇṇañhi kambūti vuccati.

Satthā imaṃ dhammadesanaṃ āharitvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne kuṭumbiko sotāpattiphale patiṭṭhahi. Tadā dasarathamahārājā suddhodanamahārājā ahosi, mātā mahāmāyādevī, sītā rāhulamātā, bharato ānando, lakkhaṇo sāriputto, parisā buddhaparisā, rāmapaṇḍito pana ahameva ahosinti.

Dasarathajātakavaṇṇanā sattamā.



Pali-Devnagri Version Edit

(Source: tipitaka.org)


[४६१] ७. दसरथजातकवण्णना

एथ लक्खण सीता चाति इदं सत्था जेतवने विहरन्तो एकं मतपितिकं कुटुम्बिकं आरब्भ कथेसि। सो हि पितरि कालकते सोकाभिभूतो सब्बकिच्‍चानि पहाय सोकानुवत्तकोव अहोसि। सत्था पच्‍चूससमये लोकं ओलोकेन्तो तस्स सोतापत्तिफलूपनिस्सयं दिस्वा पुनदिवसे सावत्थियं पिण्डाय चरित्वा कतभत्तकिच्‍चो भिक्खू उय्योजेत्वा एकं पच्छासमणं गहेत्वा तस्स गेहं गन्त्वा वन्दित्वा निसिन्‍नं मधुरवचनेन आलपन्तो ‘‘किं सोचसि उपासका’’ति वत्वा ‘‘आम, भन्ते, पितुसोको मं बाधती’’ति वुत्ते ‘‘उपासक, पोराणकपण्डिता अट्ठविधे लोकधम्मे तथतो जानन्ता पितरि कालकते अप्पमत्तकम्पि सोकं न करिंसू’’ति वत्वा तेन याचितो अतीतं आहरि।

अतीते बाराणसियं दसरथमहाराजा नाम अगतिगमनं पहाय धम्मेन रज्‍जं कारेसि। तस्स सोळसन्‍नं इत्थिसहस्सानं जेट्ठिका अग्गमहेसी द्वे पुत्ते एकञ्‍च धीतरं विजायि। जेट्ठपुत्तो रामपण्डितो नाम अहोसि, दुतियो लक्खणकुमारो नाम, धीता सीता देवी नाम। अपरभागे महेसी कालमकासि। राजा तस्सा कालकताय चिरतरं सोकवसं गन्त्वा अमच्‍चेहि सञ्‍ञापितो तस्सा कत्तब्बपरिहारं कत्वा अञ्‍ञं अग्गमहेसिट्ठाने ठपेसि। सा रञ्‍ञो पिया अहोसि मनापा। सापि अपरभागे गब्भं गण्हित्वा लद्धगब्भपरिहारा पुत्तं विजायि, ‘‘भरतकुमारो’’तिस्स नामं अकंसु। राजा पुत्तसिनेहेन ‘‘भद्दे, वरं ते दम्मि, गण्हाही’’ति आह। सा गहितकं कत्वा ठपेत्वा कुमारस्स सत्तट्ठवस्सकाले राजानं उपसङ्कमित्वा ‘‘देव, तुम्हेहि मय्हं पुत्तस्स वरो दिन्‍नो, इदानिस्स वरं देथा’’ति आह। गण्ह, भद्देति। ‘‘देव, पुत्तस्स मे रज्‍जं देथा’’ति वुत्ते राजा अच्छरं पहरित्वा ‘‘नस्स, वसलि, मय्हं द्वे पुत्ता अग्गिक्खन्धा विय जलन्ति, ते मारापेत्वा तव पुत्तस्स रज्‍जं याचसी’’ति तज्‍जेसि। सा भीता सिरिगब्भं पविसित्वा अञ्‍ञेसुपि दिवसेसु राजानं पुनप्पुनं रज्‍जमेव याचि।

राजा तस्सा तं वरं अदत्वाव चिन्तेसि ‘‘मातुगामो नाम अकतञ्‍ञू मित्तदुब्भी, अयं मे कूटपण्णं वा कूटलञ्‍जं वा कत्वा पुत्ते घातापेय्या’’ति। सो पुत्ते पक्‍कोसापेत्वा तमत्थं आरोचेत्वा ‘‘ताता, तुम्हाकं इध वसन्तानं अन्तरायोपि भवेय्य, तुम्हे सामन्तरज्‍जं वा अरञ्‍ञं वा गन्त्वा मम मरणकाले आगन्त्वा कुलसन्तकं रज्‍जं गण्हेय्याथा’’ति वत्वा पुन नेमित्तके ब्राह्मणे पक्‍कोसापेत्वा अत्तनो आयुपरिच्छेदं पुच्छित्वा ‘‘अञ्‍ञानि द्वादस वस्सानि पवत्तिस्सती’’ति सुत्वा ‘‘ताता, इतो द्वादसवस्सच्‍चयेन आगन्त्वा छत्तं उस्सापेय्याथा’’ति आह। ते ‘‘साधू’’ति वत्वा पितरं वन्दित्वा रोदन्ता पासादा ओतरिंसु। सीता देवी ‘‘अहम्पि भातिकेहि सद्धिं गमिस्सामी’’ति पितरं वन्दित्वा रोदन्ती निक्खमि। तयोपि जना महापरिवारा निक्खमित्वा महाजनं निवत्तेत्वा अनुपुब्बेन हिमवन्तं पविसित्वा सम्पन्‍नोदके सुलभफलाफले पदेसे अस्समं मापेत्वा फलाफलेन यापेन्ता वसिंसु।

लक्खणपण्डितो च सीता च रामपण्डितं याचित्वा ‘‘तुम्हे अम्हाकं पितुट्ठाने ठिता, तस्मा अस्समेयेव होथ, मयं फलाफलं आहरित्वा तुम्हे पोसेस्सामा’’ति पटिञ्‍ञं गण्हिंसु। ततो पट्ठाय रामपण्डितो तत्थेव होति। इतरे द्वे फलाफलं आहरित्वा तं पटिजग्गिंसु। एवं तेसं फलाफलेन यापेत्वा वसन्तानं दसरथमहाराजा पुत्तसोकेन नवमे संवच्छरे कालमकासि। तस्स सरीरकिच्‍चं कारेत्वा देवी ‘‘अत्तनो पुत्तस्स भरतकुमारस्स छत्तं उस्सापेथा’’ति आह। अमच्‍चा पन ‘‘छत्तस्सामिका अरञ्‍ञे वसन्ती’’ति न अदंसु। भरतकुमारो ‘‘मम भातरं रामपण्डितं अरञ्‍ञतो आनेत्वा छत्तं उस्सापेस्सामी’’ति पञ्‍चराजककुधभण्डानि गहेत्वा चतुरङ्गिनिया सेनाय तस्स वसनट्ठानं पत्वा अविदूरे खन्धावारं कत्वा तत्थ निवासेत्वा कतिपयेहि अमच्‍चेहि सद्धिं लक्खणपण्डितस्स च सीताय च अरञ्‍ञं गतकाले अस्समपदं पविसित्वा अस्समपदद्वारे ठपितकञ्‍चनरूपकं विय रामपण्डितं निरासङ्कं सुखनिसिन्‍नं उपसङ्कमित्वा वन्दित्वा एकमन्तं ठितो रञ्‍ञो पवत्तिं आरोचेत्वा सद्धिं अमच्‍चेहि पादेसु पतित्वा रोदति। रामपण्डितो पन नेव सोचि, न परिदेवि, इन्द्रियविकारमत्तम्पिस्स नाहोसि। भरतस्स पन रोदित्वा निसिन्‍नकाले सायन्हसमये इतरे द्वे फलाफलं आदाय आगमिंसु। रामपण्डितो चिन्तेसि ‘‘इमे दहरा मय्हं विय परिग्गण्हनपञ्‍ञा एतेसं नत्थि, सहसा ‘पिता वो मतो’ति वुत्ते सोकं सन्धारेतुं असक्‍कोन्तानं हदयम्पि तेसं फलेय्य, उपायेन ते उदकं ओतारेत्वा एतं पवत्तिं आरोचेस्सामी’’ति। अथ नेसं पुरतो एकं उदकट्ठानं दस्सेत्वा ‘‘तुम्हे अतिचिरेन आगता, इदं वो दण्डकम्मं होतु, इमं उदकं ओतरित्वा तिट्ठथा’’ति उपड्ढगाथं ताव आह –

८४.

‘‘एथ लक्खण सीता च, उभो ओतरथोदक’’न्ति॥

तस्सत्थो – एथ लक्खण सीता च आगच्छथ, उभोपि ओतरथ उदकन्ति।

ते एकवचनेनेव ओतरित्वा अट्ठंसु। अथ नेसं पितु पवत्तिं आरोचेन्तो सेसं उपड्ढगाथमाह –

‘‘एवायं भरतो आह, राजा दसरथो मतो’’ति॥

ते पितु मतसासनं सुत्वाव विसञ्‍ञा अहेसुं। पुनपि नेसं कथेसि, पुनपि ते विसञ्‍ञा अहेसुन्ति एवं यावततियं विसञ्‍ञितं पत्ते ते अमच्‍चा उक्खिपित्वा उदका नीहरित्वा थले निसीदापेत्वा लद्धस्सासेसु तेसु सब्बे अञ्‍ञमञ्‍ञं रोदित्वा परिदेवित्वा निसीदिंसु। तदा भरतकुमारो चिन्तेसि – ‘‘मय्हं भाता लक्खणकुमारो च भगिनी च सीता देवी पितु मतसासनं सुत्वाव सोकं सन्धारेतुं न सक्‍कोन्ति, रामपण्डितो पन नेव सोचति, न परिदेवति, किं नु खो तस्स असोचनकारणं, पुच्छिस्सामि न’’न्ति। सो तं पुच्छन्तो दुतियं गाथमाह –

८५.

‘‘केन रामप्पभावेन, सोचितब्बं न सोचसि।

पितरं कालकतं सुत्वा, न तं पसहते दुख’’न्ति॥

तत्थ पभावेनाति आनुभावेन। न तं पसहते दुखन्ति एवरूपं दुक्खं केन कारणेन तं न पीळेति, किं ते असोचनकारणं, कथेहि ताव नन्ति।

अथस्स रामपण्डितो अत्तनो असोचनकारणं कथेन्तो –

८६.

‘‘यं न सक्‍का निपालेतुं, पोसेन लपतं बहुं।

स किस्स विञ्‍ञू मेधावी, अत्तानमुपतापये॥

८७.

‘‘दहरा च हि वुद्धा च, ये बाला ये च पण्डिता।

अड्ढा चेव दलिद्दा च, सब्बे मच्‍चुपरायणा॥

८८.

‘‘फलानमिव पक्‍कानं, निच्‍चं पतनतो भयं।

एवं जातान मच्‍चानं, निच्‍चं मरणतो भयं॥

८९.

‘‘सायमेके न दिस्सन्ति, पातो दिट्ठा बहुज्‍जना।

पातो एके न दिस्सन्ति, सायं दिट्ठा बहुज्‍जना॥

९०.

‘‘परिदेवयमानो चे, किञ्‍चिदत्थं उदब्बहे।

सम्मूळ्हो हिंसमत्तानं, कयिरा तं विचक्खणो॥

९१.

‘‘किसो विवण्णो भवति, हिंसमत्तानमत्तनो।

न तेन पेता पालेन्ति, निरत्था परिदेवना॥

९२.

‘‘यथा सरणमादित्तं, वारिना परिनिब्बये।

एवम्पि धीरो सुतवा, मेधावी पण्डितो नरो।

खिप्पमुप्पतितं सोकं, वातो तूलंव धंसये॥

९३.

‘‘मच्‍चो एकोव अच्‍चेति, एकोव जायते कुले।

संयोगपरमात्वेव, सम्भोगा सब्बपाणिनं॥

९४.

‘‘तस्मा हि धीरस्स बहुस्सुतस्स, सम्पस्सतो लोकमिमं परञ्‍च।

अञ्‍ञाय धम्मं हदयं मनञ्‍च, सोका महन्तापि न तापयन्ति॥

९५.

‘‘सोहं दस्सञ्‍च भोक्खञ्‍च, भरिस्सामि च ञातके।

सेसञ्‍च पालयिस्सामि, किच्‍चमेतं विजानतो’’ति॥ –

इमाहि दसहि गाथाहि अनिच्‍चतं पकासेति।

तत्थ निपालेतुन्ति रक्खितुं। लपतन्ति लपन्तानं। इदं वुत्तं होति – ‘‘तात भरत, यं सत्तानं जीवितं बहुम्पि विलपन्तानं पुरिसानं एकेनापि मा उच्छिज्‍जीति न सक्‍का रक्खितुं, सो दानि मादिसो अट्ठ लोकधम्मे तथतो जानन्तो विञ्‍ञू मेधावी पण्डितो मरणपरियोसानजीवितेसु सत्तेसु किस्स अत्तानमुपतापये, किंकारणा अनुपकारेन सोकदुक्खेन अत्तानं सन्तापेय्या’’ति।

दहरा चाति गाथा ‘‘मच्‍चु नामेस तात भरत, नेव सुवण्णरूपकसदिसानं दहरानं खत्तियकुमारकादीनं, न वुद्धिप्पत्तानं महायोधानं, न बालानं पुथुज्‍जनसत्तानं, न बुद्धादीनं पण्डितानं, न चक्‍कवत्तिआदीनं इस्सरानं, न निद्धनानं दलिद्दादीनं लज्‍जति, सब्बेपिमे सत्ता मच्‍चुपरायणा मरणमुखे संभग्गविभग्गा भवन्तियेवा’’ति दस्सनत्थं वुत्ता।

निच्‍चं पतनतोति इदं वुत्तं होति – यथा हि तात भरत, पक्‍कानं फलानं पक्‍ककालतो पट्ठाय ‘‘इदानि वण्टा छिज्‍जित्वा पतिस्सन्ति, इदानि पतिस्सन्ती’’ति पतनतो भयं निच्‍चं धुवं एकंसिकमेव भवति, एवं आसङ्कनीयतो एवं जातानं मच्‍चानम्पि एकंसिकंयेव मरणतो भयं, नत्थि सो खणो वा लयो वा यत्थ तेसं मरणं न आसङ्कितब्बं भवेय्याति।

सायन्ति विकाले। इमिना रत्तिभागे च दिट्ठानं दिवसभागे अदस्सनं, दिवसभागे च दिट्ठानं रत्तिभागे अदस्सनं दीपेति। किञ्‍चिदत्थन्ति ‘‘पिता मे, पुत्तो मे’’तिआदीहि परिदेवमानोव पोसो सम्मूळ्हो अत्तानं हिंसन्तो किलमेन्तो अप्पमत्तकम्पि अत्थं आहरेय्य। कयिरा तं विचक्खणोति अथ पण्डितो पुरिसो एवं परिदेवं करेय्य, यस्मा पन परिदेवन्तो मतं वा आनेतुं अञ्‍ञं वा तस्स वड्ढिं कातुं न सक्‍कोति, तस्मा निरत्थकत्ता परिदेवितस्स पण्डिता न परिदेवन्ति।

अत्तानमत्तनोति अत्तनो अत्तभावं सोकपरिदेवदुक्खेन हिंसन्तो। न तेनाति तेन परिदेवेन परलोकं गता सत्ता न पालेन्ति न यापेन्ति। निरत्थाति तस्मा तेसं मतसत्तानं अयं परिदेवना निरत्थका। सरणन्ति निवासगेहं। इदं वुत्तं होति – यथा पण्डितो पुरिसो अत्तनो वसनागारे आदित्ते मुहुत्तम्पि वोसानं अनापज्‍जित्वा घटसतेन घटसहस्सेन वारिना निब्बापयतेव, एवं धीरो उप्पतितं सोकं खिप्पमेव निब्बापये। तूलं विय च वातो यथा सण्ठातुं न सक्‍कोति, एवं धंसये विद्धंसेय्याति अत्थो।

मच्‍चो एकोव अच्‍चेतीति एत्थ तात भरत, इमे सत्ता कम्मस्सका नाम, तथा हि इतो परलोकं गच्छन्तो सत्तो एकोव अच्‍चेति अतिक्‍कमति, खत्तियादिकुले जायमानोपि एकोव गन्त्वा जायति। तत्थ तत्थ पन ञातिमित्तसंयोगेन ‘‘अयं मे पिता, अयं मे माता, अयं मे मित्तो’’ति संयोगपरमात्वेव सम्भोगा सब्बपाणीनं, परमत्थेन पन तीसुपि भवेसु कम्मस्सकावेते सत्ताति अत्थो।

तस्माति यस्मा एतेसं सत्तानं ञातिमित्तसंयोगं ञातिमित्तपरिभोगमत्तं ठपेत्वा इतो परं अञ्‍ञं नत्थि, तस्मा। सम्पस्सतोति इमञ्‍च परञ्‍च लोकं नानाभावविनाभावमेव सम्मा पस्सतो। अञ्‍ञाय धम्मन्ति अट्ठविधलोकधम्मं जानित्वा। हदयं मनञ्‍चाति इदं उभयम्पि चित्तस्सेव नामं। इदं वुत्तं होति –

‘‘लाभो अलाभो यसो अयसो च, निन्दा पसंसा च सुखञ्‍च दुक्खं।

एते अनिच्‍चा मनुजेसु धम्मा, मा सोच किं सोचसि पोट्ठपादा’’ति॥ (जा॰ १.४.११४) –

इमेसं अट्ठन्‍नं लोकधम्मानं येन केनचि चित्तं परियादीयति, तस्स च अनिच्‍चतं ञत्वा ठितस्स धीरस्स पितुपुत्तमरणादिवत्थुका महन्तापि सोका हदयं न तापयन्तीति। एतं वा अट्ठविधं लोकधम्मं ञत्वा ठितस्स हदयवत्थुञ्‍च मनञ्‍च महन्तापि सोका न तापयन्तीति एवम्पेत्थ अत्थो दट्ठब्बो।

सोहं दस्सञ्‍च भोक्खञ्‍चाति गाथाय – तात भरत, अन्धबालानं सत्तानं विय मम रोदनपरिदेवनं नाम न अनुच्छविकं, अहं पन पितु अच्‍चयेन तस्स ठाने ठत्वा कपणादीनं दानारहानं दानं, ठानन्तरारहानं ठानन्तरं, यसारहानं यसं दस्सामि, पितरा मे परिभुत्तनयेन इस्सरियं परिभुञ्‍जिस्सामि, ञातके च पोसेस्सामि, अवसेसञ्‍च अन्तोपरिजनादिकं जनं पालेस्सामि, धम्मिकसमणब्राह्मणानं धम्मिकं रक्खावरणगुत्तिं करिस्सामीति एवञ्हि जानतो पण्डितपुरिसस्स अनुरूपं किच्‍चन्ति अत्थो।

परिसा इमं रामपण्डितस्स अनिच्‍चतापकासनं धम्मदेसनं सुत्वा निस्सोका अहेसुं। ततो भरतकुमारो रामपण्डितं वन्दित्वा ‘‘बाराणसिरज्‍जं सम्पटिच्छथा’’ति आह। तात लक्खणञ्‍च, सीतादेविञ्‍च गहेत्वा गन्त्वा रज्‍जं अनुसासथाति। तुम्हे पन, देवाति। तात, मम पिता ‘‘द्वादसवस्सच्‍चयेन आगन्त्वा रज्‍जं कारेय्यासी’’ति मं अवोच, अहं इदानेव गच्छन्तो तस्स वचनकरो नाम न होमि, अञ्‍ञानिपि तीणि वस्सानि अतिक्‍कमित्वा आगमिस्सामीति। ‘‘एत्तकं कालं को रज्‍जं कारेस्सती’’ति? ‘‘तुम्हे कारेथा’’ति। ‘‘न मयं कारेस्सामा’’ति। ‘‘तेन हि याव ममागमना इमा पादुका कारेस्सन्ती’’ति अत्तनो तिणपादुका ओमुञ्‍चित्वा अदासि। ते तयोपि जना पादुका गहेत्वा रामपण्डितं वन्दित्वा महाजनपरिवुता बाराणसिं अगमंसु। तीणि संवच्छरानि पादुका रज्‍जं कारेसुं। अमच्‍चा तिणपादुका राजपल्‍लङ्के ठपेत्वा अड्डं विनिच्छिनन्ति। सचे दुब्बिनिच्छितो होति, पादुका अञ्‍ञमञ्‍ञं पटिहञ्‍ञन्ति। ताय सञ्‍ञाय पुन विनिच्छिनन्ति। सम्मा विनिच्छितकाले पादुका निस्सद्दा सन्‍निसीदन्ति। रामपण्डितो तिण्णं संवच्छरानं अच्‍चयेन अरञ्‍ञा निक्खमित्वा बाराणसिनगरं पत्वा उय्यानं पाविसि। तस्स आगमनभावं ञत्वा कुमारा अमच्‍चगणपरिवुता उय्यानं गन्त्वा सीतं अग्गमहेसिं कत्वा उभिन्‍नम्पि अभिसेकं अकंसु। एवं अभिसेकप्पत्तो महासत्तो अलङ्कतरथे ठत्वा महन्तेन परिवारेन नगरं पविसित्वा पदक्खिणं कत्वा चन्दकपासादवरस्स महातलं अभिरुहि। ततो पट्ठाय सोळस वस्ससहस्सानि धम्मेन रज्‍जं कारेत्वा आयुपरियोसाने सग्गपुरं पूरेसि।

९६.

‘‘दस वस्ससहस्सानि, सट्ठि वस्ससतानि च।

कम्बुगीवो महाबाहु, रामो रज्‍जमकारयी’’ति॥ –

अयं अभिसम्बुद्धगाथा तमत्थं दीपेति।

तत्थ कम्बुगीवोति सुवण्णाळिङ्गसदिसगीवो। सुवण्णञ्हि कम्बूति वुच्‍चति।

सत्था इमं धम्मदेसनं आहरित्वा सच्‍चानि पकासेत्वा जातकं समोधानेसि, सच्‍चपरियोसाने कुटुम्बिको सोतापत्तिफले पतिट्ठहि। तदा दसरथमहाराजा सुद्धोदनमहाराजा अहोसि, माता महामायादेवी, सीता राहुलमाता, भरतो आनन्दो, लक्खणो सारिपुत्तो, परिसा बुद्धपरिसा, रामपण्डितो पन अहमेव अहोसिन्ति।

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