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Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Jataka >>Ghata-Jātaka2 Source: Adapted from Archaic Translation by W.H.D. Rouse


JATAKA No. 454 GHATA-JATAKA[]

Present[]

"Kanha, rise," etc. This story the Master told in Jetavana monastery about a son's death. The circumstances are like those in the Mattha-Kundali Birth (*1). Here again the Master asked the lay disciple, "Are you in grief, layman?" He replied, "Yes, Sir." "Layman," said the Master, "long ago wise men listened to the asking of the wise, and did not grieve for the death of a son." And at his request, he told a story of the past.


Past Life[]

Once upon a time, a king named Mahakamsa reigned in Uttarapatha, in the Kamsa district, in the city of Asitanjana. He had two sons, Kamsa and Upakamsa, and one daughter named Devagabbha. On her birthday the brahmins who foretold the future said of her: "A son born of this girl will one day destroy the country and the lineage of Kamsa." The king was too fond of the girl to put her to death; but leaving her brothers to settle it, lived his days out, and then died. When he died Kamsa became king, and Upakamsa was viceroy. They thought that there would be an outcry were they to put their sister to death, so resolved to give her in marriage to none, but to keep her husbandless, and watch; and they built a single round-tower, for her to live in.

Now she had a serving-woman named Nandagopa, and the woman's husband, Andhakavenhu, was the servant who watched her. At that time a king named Mahasagara reigned in Upper Mathura, and he had two sons, Sagara and Upasagara. At their father's death, Sagara became king, and Upasagara was viceroy. This boy was Upakamsa's friend, brought up together with him and trained by the same teacher. But he became involved in his brother's zenana(harem), and being detected, ran away to Upakamsa in the Kamsa estate. Upakamsa introduced him to king Kamsa, and the king had him in great honour.

Upasagara while waiting upon the king observed the tower where lived Devagabbha; and on asking who lived there, heard the story, and fell in love with the girl. And Devagabbha one day saw him as he went with Upakamsa to wait upon the king. She asked who that was; and being told by Nandagopa that it was Upasagara, son of the great king Sagara, she too fell in love with him. Upasagara gave a present to Nandagopa, saying, "Sister, you can arrange a meeting for me with Devagabbha." "Easy enough," said Nandagopa, and told the girl about it. She being already in love with him, agreed at once. One night Nandagopa arranged an appointment, and brought Upasagara up into the tower; and there he stayed with Devagabbha. And by their constant interaction & intercourse, Devagabbha conceived. In due course of time it became known that she was with child, and the brothers questioned Nandagopa. She made them promise her pardon, and then told the ins and outs of the matter. When they heard the story, they thought, "We cannot put our sister to death. If she bears a daughter, we will spare the babe also; if a son, we will kill him." And they gave Devagabbha to Upasagara to wife.

When her full time came to be delivered, she brought on a daughter. The brothers on hearing this were delighted, and gave her the name of the Lady Anjana. And they allotted to them a village for their estate, named Govarddhana. Upasagara took Devagabbha and lived with her at the village of Govarddhana.

Devagabbha was again with child, and that very day Nandagopa conceived also. When their time was come, they brought on on the same day, Devagabbha a son and Nandagopa a daughter. But Devagabbha, in fear that her son might be put to death, sent him secretly to Nandagopa, and received Nandagopa's daughter in return. They told the brothers of the birth. "Son or daughter?" they asked. "Daughter," was the reply. "Then see that it is reared," said the brothers. In the same way Devagabbha had ten sons, and Nandagopa ten daughters. The sons lived with Nandagopa and the daughters with Devagabbha, and not a soul knew the secret.

The eldest son of Devagabbha was named Vasu-deva, the second Baladeva, the third Chanda-deva, the fourth Suriya-deva, the fifth Aggi-deva, the sixth Varuna-deva, the seventh Ajjuna, the eighth Pajjuna, the ninth Ghata-pandita, the tenth Amkura (*2). They were well known as the sons of Andhakavenhu the servant, the Ten Slave-Brethren.

In course of time they grew big, and being very strong, and in addition fierce and ferocious, they went about plundering, they even went so far as to plunder a present being conveyed to the king. The people came crowding in the king's court yard, complaining, "Andhakavenhu's sons, the Ten Brethren, are plundering the land!" So the king summoned Andhakavenhu, and rebuked him for permitting his sons to plunder. In the same way complaint was made three or four times, and the king threatened him. He being in fear of his life craved the boon of safety from the king, and told the secret, that how these were no sons of his, but of Upasagara. The king was alarmed. "How can we get hold of them?" he asked his courtiers. They replied, "Sire, they are wrestlers. Let us hold a wrestling match in the city, and when they enter the ring we will catch them and put them to death." So they sent for two wrestlers, Canura and Mutthika, and caused proclamation to be made throughout the city by beat of drum, "that on the seventh day there would be a wrestling match."

The wrestling ring was prepared in front of the king's gate; there was an enclosure for the games, the ring was decorated bright colored, the flags of victory were ready tied. The whole city was in a whirl; line over line rose the seats, tier above tier. Canura and Mutthika went down into the ring, and moved about, jumping, shouting, clapping their hands. The Ten Brethren came too. On their way they plundered the washer men's street, and clad themselves in robes of bright colours, and stealing perfume from the perfumers' shops, and wreaths of flowers from the florists, with their bodies all anointed, garlands upon their heads, earrings in their ears, they moved into the ring, jumping, shouting, clapping their hands.

At the moment, Canura was walking about and clapping his hands. Baladeva, seeing him, thought, "I won't touch the fellow with my hand!" so catching up a thick strap from the elephant stable, jumping and shouting he threw it round Canura's belly, and joining the two ends together, brought them tight, then lifting him up, swung him round over his head, and dashing him on the ground rolled him outside the arena. When Canura was dead, the king sent for Mutthika. Up got Mutthika, jumping, shouting, clapping his hands. Baladeva hit him, and crushed in his eyes; and as he cried out--"I'm no wrestler! I'm no wrestler!" Baladeva tied his hands together, saying, "Wrestler or no wrestler, it is all one to me," and dashing him down on the ground, killed him and threw him outside the arena.

Mutthika in his death-pains, uttered a prayer--"May I become a goblin, and devour him!" And he became a goblin, in a forest called by the name of Kalamattiya. The king said, "Take away the Ten Slave-Brethren." At that moment, Vasudeva threw a wheel (*3), which chopped off the heads of the two brothers (*4). The crowd, terrified, fell at his feet, and pleaded him to be their protector.

Thus the Ten Brethren, having killed their two uncles, assumed the power of governing of the city of Asitanjana, and brought their parents there.

They now set out, intending to conquer all India. In a while they arrived at the city of Ayodhya, the seat of king Kalasena. This they surrounded about, and destroyed the jungle around it, breached the wall and took the king prisoner, and took the power of governing of the place into their hands. From there they proceeded to Dvaravati(Dwarka). Now this city had on one side the sea and on one the mountains. They say that the place was goblin-haunted. A goblin would be stationed on the watch, who seeing his enemies, in the shape of an ass would bray as the ass brays. At once, by goblin magic the whole city used to rise in the air, and deposit itself on an island in the midst of the sea; when the enemy was gone, it would come back and settle in its own place again. This time, as usual, no sooner the ass saw those Ten Brethren coming, than he brayed with the bray of an ass. Up rose the city in the air, and settled upon the island. No city could they see, and turned back; then back came the city to its own place again. They returned--again the ass did as before. The power of governing of the city of Dvaravati(Dwarka) they could not take.

So they visited Kanha-dipayana (*5), and said: "Sir, we have failed to capture the kingdom of Dvaravati(Dwarka); tell us how to do it." He said: "In a ditch, in such a place, is an ass walking about. He brays when he sees an enemy, and immediately the city rises in the air. You must clasp hold of his feet (*6), and that is the way to accomplish your end." Then they took leave of the ascetic; and went all ten of then to the ass, and falling at his feet, said, "Sir, we have no help but you! When we come to take the city, do not bray!" The ass replied, "I cannot help braying. But if you come first, and four of you bring great iron ploughs, and at the four gates of the city dig great iron posts into the ground, and when the city begins to rise, if you will fix on the post a chain of iron fastened to the plough, the city will not be able to rise." They thanked him; and he did not utter a sound while they got ploughs, and fixed the posts in the ground at the four gates of the city, and stood waiting. Then the ass brayed, the city began to rise, but those who stood at the four gates with the four ploughs, having fixed to the posts iron chains which were fastened to the ploughs, the city could not rise. Upon that the Ten Brethren entered the city, killed the king, and took his kingdom.

Thus they conquered all India, and in three and sixty thousand cities they killed by the wheel all the kings of them, and lived at Dvaravati(Dwarka), dividing the kingdom into ten shares. But they had forgotten their sister, the Lady Anjana. So "Let us make eleven shares of it," said they. But Amkura answered, "Give her my share, and I will take to some business for a living; only you must remit my taxes each in your own country." They consented, and gave his share to his sister; and with her they lived in Dvaravati(Dwarka), nine kings, while Amkura embarked in trade.

In course of time, they were all increased with sons and with daughters; and after a long time had gone by, their parents died. At that period, they say that a man's life was twenty thousand years.

Then died one clearly beloved son of the great King Vasudeva. The king, half dead with grief, neglected everything, and lay mourning, and clutching the frame of his bed. Then Ghatapandita thought to himself, "Except me, no one else is able to soothe my brother's grief; I will find some means of soothing his grief for him." So assuming the appearance of madness, he paced through the whole city, gazing up at the sky, and crying out, "Give me a hare! Give me a hare!" All the city was excited: "Ghatapandita has gone mad!" they said. Just then a courtier named Rohineyya, went into the presence of King Vasudeva, and opened a conversation with him by reciting the first stanza:

"Kanha, rise! why close the eyes to sleep? why lying there
See yours own born brother, looses his mind  away,
and his wisdom (*7)! Ghata babbles, listen you of long black hair!"

When the courtier had thus spoken, the Master perceiving that he had risen, in his Perfect Wisdom uttered the second stanza:

"So soon the long-haired Kesava heard Rohineyya's cry,
He rose all anxious and distressed for Ghata's misery."

Up rose the king, and quickly came down from his chamber; and proceeding to Ghatapandita, he got fast hold of him with both hands; and speaking to him, uttered the third stanza:

"In maniac fashion, why do you pace Dvaraka all through,
And cry, "Hare, hare!" Say, who is there has taken a hare from you?"

To these words of the king, he only answered by repeating the same cry over and over again. But the king recited two more stanzas:

    "Be it of gold, or made of jewels fine,
    Or brass, or silver, as you may incline (*8),
    Shell, stone, or coral, I declare
    I'll make a hare.
"And many other hares there be, that move the woodland wide,
They shall be brought, I'll have them caught; say, which do you decide?"

On hearing the king's words, the wise man replied by repeating the sixth stanza:

"I crave no hare of earthly kind, but that within the moon (*9):
O bring him down, O Kesava! I ask no other boon!"

"Undoubtedly my brother has gone mad," thought the king, when he heard this. In great grief, he repeated the seventh stanza:

"In truth, my brother, you will die, if you make such a prayer,
And ask for what no man may pray, the moon's celestial hare."

Ghatapandita, on hearing the king's answer, stood stock still, and said: "My brother, you know that if a man prays for the hare in the moon, and cannot get it, he will die; then why do you mourn for your dead son?"

"If, Kanha, this you know, and can console another's suffering,
Why are you mourning still the son who died so long ago?"

Then he went on, standing there in the street--"And I, brother, ask only for what exists, but you are mourning for what does not exist." Then he instructed him by repeating two more stanzas:

"My son is born, let him not die!" Nor man nor deity
Can have that boon; then for which reason ask for what can never be?
"Nor mystic charm, nor magic roots, nor herbs, nor money spent,
Can bring to life again that ghost whom, Kanha, you mourn."

The King, on hearing this, answered, "Your intent was good, dear one. You did it to take away my trouble." Then in praise of Ghatapandita he repeated four stanzas:

"Men had I, wise and excellent to give me good advice:
But how has Ghatapandita opened this day mine eyes!
"Blazing was I, as when a man pours oil upon a fire ;
You did bring water, and did quench the pain of my desire.
"Grief for my son, a cruel shaft was lodged within my heart;
You have consoled me for my grief, and taken out the dart.
"That dart extracted, free from pain, tranquil, and calm I keep;
Hearing, O youth,your words of truth, no more I grieve nor weep."

And lastly:

"Thus do the merciful, and thus they who are wise indeed:
They free from pain, as Ghata here his eldest brother freed."

This is the stanza of Perfect Wisdom.

In this manner was Vasudeva consoled by Prince Ghata.

After the lapse of a long time, during which he ruled his kingdom, the sons of the ten brethren thought: "They say that Kanhadipayana(an ascetic) is possessed of divine insight. Let us put him to the test." So they procured a young boy, and dressed him up, and by binding a pillow about his belly, made it appear as though he were with child. Then they brought him into his presence, and asked him, "When, Sir, will this woman be delivered?" The ascetic perceived (*10) that the time was come for the destruction of the ten royal brothers; then, looking to see what the term of his own life should be, he perceived that he must die that very day. Then he said, "Young sirs, what is this man to you?" "Answer us," they replied persistently. He answered, "This man on the seventh day from now will bring on a knot of acacia (Babool) wood. With that he will destroy the line of Vasudeva, even though you should take the piece of wood and burn it, and threw the ashes into the river." "Ah, false ascetic!" said they, "a man can never bring on a child!" and they did the rope and string business, and killed him at once. The kings sent for the young men, and asked them why they had killed the ascetic. When they heard all, they were frightened. They set a guard upon the man; and when on the seventh day he voided from his belly a knot of acacia (Babool) wood, they burnt it, and threw the ashes into the river. The ashes floated down the river, and stuck on one side by a back gate; from there grew an eraka plant.

One day, the kings proposed that they should go and enjoy themselves in the water. So to this back gate they came; and they caused a great pavilion to be made, and in that gorgeous pavilion they ate and drank. Then in sport they began to catch hold of hand and foot, and dividing into two parts, they became very quarrelsome. At last one of them, finding nothing better for a club, picked a leaf from the eraka plant, which even as he picked it became a club of acacia (Babool) wood in his hand. With this he beat many people. Then the others picked also, and the things as they took them became clubs, and with them they beat with sticks one another until they were killed. As these were destroying each other, four only--Vasudeva, Baladeva, the lady Anjana their sister, and the priest--mounted a chariot and fled away; the rest perished, every one.

Now these four, fleeing away in the chariot, came to the forest of Kalamattika. There Mutthika the Wrestler had been born, having become according to his prayer a goblin. When he perceived the coming of Baladeva, he created a village in that spot; and taking the resemblance of a wrestler, he went jumping about, and shouting, "Who's for a fight?" snapping his fingers the while. Baladeva, as soon as he saw him, said, "Brother, I'll try a fall with this fellow." Vasudeva tried and tried his best to prevent him; but down he got from the chariot, and went up to him, snapping his fingers. The other just seized him in the hollow of his hand, and gobbled him up like a radish-bulb. Vasudeva, perceiving that he was dead, went on all night long with his sister and the priest, and at sunrise arrived at a frontier village. He lay down in the shelter of a bush, and sent his sister and the priest into the village, with orders to cook some food and bring it to him. A huntsman (his name was Jara, or Old Age) noticed the bush shaking. "A pig, sure enough," thought he; he threw a spear, and pierced his feet. "Who has wounded me?" cried out Vasudeva. The huntsman, finding that he had wounded a man, set off running in terror. The king, recovering his wits, got up, and called the huntsman--"Uncle, come here, don't be afraid!" When he came--"Who are you?" asked Vasudeva. "My name is Jara, my lord." "Ah," thought the king, "whom Old Age wounds will die, so the ancestors used to say. Without doubt I must die to-day." Then he said, Fear not, Uncle; come, bind up my wound." The mouth of the wound bound up, the king let him go. Great pains came upon him; he could not eat the food that the others brought. Then addressing himself to the others, Vasudeva said: "This day I am to die. You are delicate creatures, and will never be able to learn anything else for a living; so learn this science from me." So saying, he taught them a science, and let them go; and then died immediately.

Thus excepting the lady Anjana, they perished every one, it is said.


When the Master had ended this discourse, he said, "Lay disciple, thus people have got free from grief for a son by attending to the words of wise men of old; do not you think about it." Then he explained the truths (at the conclusion of the Truths the Lay disciple was established in the fruit of the First Path(Trance)), and identified the Birth: "At that time, Ananda was Rohineyya, Sariputra was Vasudeva(Kanha), the followers of the Buddha were the other persons, and I myself was Ghatapandita."

Footnotes:

(1)No. 449.

(2)Krishna, Bala-rama (Krishna's brother), Moon, Sun, Fire, Varuna the heaven-god, the tree Terminalia Arjuna, the Rain-cloud (? pajjunno, Skr. , while is a name of Kama), Ghee-sage (? or ghata-p., an ascetic), Sprout. The story seems to contain a kernel of nature-myth.

(3)A kind of weapon.

(4)i.e. the king and his brother.

(5)The Sage already mentioned in No. 444

(6)i.e. beseech him.

(7)Lit. "his heart and his right eye" (Sch.): Cf. Sanskr. vayu-grasta "mad."

(8)These lines have occurred already in No. 449.

(9)What we call the Man in the Moon is in India called the Hare in the Moon, see Jataka, No. 316.

(10)i.e. by his miraculous vision.


Links :
Story of Kanha(Krishna) : Petavatthu(Ghost_stories)1.18
Story of Ankur(Brother of Krishna) : Petavatthu(Ghost_stories)1.21



Pali-Roman Version[]

(Source : https://tipitaka.org/ )

[454] 16. Ghaṭapaṇḍitajātakavaṇṇanā

Uṭṭhehikaṇhāti idaṃ satthā jetavane viharanto mataputtaṃ kuṭumbikaṃ ārabbha kathesi. Vatthu maṭṭhakuṇḍalisadisameva. Idha pana satthā taṃ upāsakaṃ ‘‘kiṃ, upāsaka, socasī’’ti vatvā ‘‘āma, bhante’’nti vutte ‘‘upāsaka, porāṇakapaṇḍitā paṇḍitānaṃ kathaṃ sutvā mataputtaṃ nānusociṃsū’’ti vatvā tena yācito atītaṃ āhari.

Atīte uttarapathe kaṃsabhoge asitañjananagare mahākaṃso nāma rājā rajjaṃ kāresi. Tassa kaṃso ca, upakaṃso cāti dve puttā ahesuṃ, devagabbhā nāma ekā dhītā. Tassā jātadivase nemittakā brāhmaṇā ‘‘etissā kucchiyaṃ nibbattaputtā kaṃsagottaṃ kaṃsavaṃsaṃ nāsessantī’’ti byākariṃsu. Rājā balavasinehena dhītaraṃ vināsetuṃ nāsakkhi, ‘‘bhātaro jānissantī’’ti yāvatāyukaṃ ṭhatvā kālamakāsi. Tasmiṃ kālakate kaṃso rājā ahosi, upakaṃso uparājā. Te cintayiṃsu ‘‘sace mayaṃ bhaginiṃ nāsessāma, gārayhā bhavissāma, etaṃ kassaci adatvā nissāmikaṃ katvā paṭijaggissāmā’’ti. Te ekathūṇakaṃ pāsādaṃ kāretvā taṃ tattha vasāpesuṃ. Nandigopā nāma tassā paricārikā ahosi. Andhakaveṇḍo nāma dāso tassā sāmiko ārakkhamakāsi.

Tadā uttaramadhurāya mahāsāgaro nāma rājā rajjaṃ kāresi. Tassa sāgaro, upasāgaro cāti dve puttā ahesuṃ. Tesu pitu accayena sāgaro rājā ahosi, upasāgaro uparājā. So upakaṃsassa sahāyako ekācariyakule ekato uggahitasippo. So sāgarassa bhātu antepure dubbhitvā bhāyamāno palāyitvā kaṃsabhoge upakaṃsassa santikaṃ agamāsi. Upakaṃso taṃ rañño dassesi, rājā tassa mahantaṃ yasaṃ adāsi. So rājupaṭṭhānaṃ gacchanto devagabbhāya nivāsaṃ ekathambhaṃ pāsādaṃ disvā ‘‘kasseso nivāso’’ti pucchitvā taṃ kāraṇaṃ sutvā devagabbhāya paṭibaddhacitto ahosi. Devagabbhāpi ekadivasaṃ taṃ upakaṃsena saddhiṃ rājupaṭṭhānaṃ āgacchantaṃ disvā ‘‘ko eso’’ti pucchitvā ‘‘mahāsāgarassa putto upasāgaro nāmā’’ti nandigopāya santikā sutvā tasmiṃ paṭibaddhacittā ahosi. Upasāgaro nandigopāya lañjaṃ datvā ‘‘bhagini, sakkhissasi me devagabbhaṃ dassetu’’nti āha. Sā ‘‘na etaṃ sāmi, garuka’’nti vatvā taṃ kāraṇaṃ devagabbhāya ārocesi. Sā pakatiyāva tasmiṃ paṭibaddhacittā taṃ vacanaṃ sutvā ‘‘sādhū’’ti sampaṭicchitvā nandigopā upasāgarassa saññaṃ datvā rattibhāge taṃ pāsādaṃ āropesi. So devagabbhāya saddhiṃ saṃvāsaṃ kappesi. Atha nesaṃ punappunaṃ saṃvāsena devagabbhā gabbhaṃ paṭilabhi.

Aparabhāge tassā gabbhapatiṭṭhānaṃ pākaṭaṃ ahosi. Bhātaro nandigopaṃ pucchiṃsu, sā abhayaṃ yācitvā taṃ antaraṃ kathesi. Te sutvā ‘‘bhaginiṃ nāsetuṃ na sakkā, sace dhītaraṃ vijāyissati, tampi na nāsessāma, sace pana putto bhavissati, nāsessāmā’’ti cintetvā devagabbhaṃ upasāgarasseva adaṃsu. Sā paripuṇṇagabbhā dhītaraṃ vijāyi. Bhātaro sutvā haṭṭhatuṭṭhā tassā ‘‘añjanadevī’’ti nāmaṃ kariṃsu. Tesaṃ bhogavaḍḍhamānaṃ nāma bhogagāmaṃ adaṃsu. Upasāgaro devagabbhaṃ gahetvā bhogavaḍḍhamānagāme vasi. Devagabbhāya punapi gabbho patiṭṭhāsi, nandigopāpi taṃ divasameva gabbhaṃ paṭilabhi. Tāsu paripuṇṇagabbhāsu ekadivasameva devagabbhā puttaṃ vijāyi, nandigopā dhītaraṃ vijāyi. Devagabbhā puttassa vināsanabhayena puttaṃ nandigopāya rahassena pesetvā tassā dhītaraṃ āharāpesi. Tassā vijātabhāvaṃ bhātikānaṃ ārocesuṃ. Te ‘‘puttaṃ vijātā, dhītara’’nti pucchitvā ‘‘dhītara’’nti vutte ‘‘tena hi posethā’’ti āhaṃsu. Etenupāyena devagabbhā dasa putte vijāyi, dasa dhītaro nandigopā vijāyi. Dasa puttā nandigopāya santike vaḍḍhanti, dhītaro devagabbhāya. Taṃ antaraṃ koci na jānāti. Devagabbhāya jeṭṭhaputto vāsudevo nāma ahosi, dutiyo baladevo, tatiyo candadevo, catuttho sūriyadevo, pañcamo aggidevo, chaṭṭho varuṇadevo, sattamo ajjuno, aṭṭhamo pajjuno, navamo ghaṭapaṇḍito, dasamo aṅkuro nāma ahosi. Te andhakaveṇḍadāsaputtā dasa bhātikā ceṭakāti pākaṭā ahesuṃ.

Te aparabhāge vuddhimanvāya thāmabalasampannā kakkhaḷā pharusā hutvā vilopaṃ karontā vicaranti , rañño gacchante paṇṇākārepi vilumpanteva. Manussā sannipatitvā ‘‘andhakaveṇḍadāsaputtā dasa bhātikā raṭṭhaṃ vilumpantī’’ti rājaṅgaṇe upakkosiṃsu. Rājā andhakaveṇḍaṃ pakkosāpetvā ‘‘kasmā puttehi vilopaṃ kārāpesī’’ti tajjesi. Evaṃ dutiyampi tatiyampi manussehi upakkose kate rājā taṃ santajjesi. So maraṇabhayabhīto rājānaṃ abhayaṃ yācitvā ‘‘deva, ete na mayhaṃ puttā, upasāgarassa puttā’’ti taṃ antaraṃ ārocesi. Rājā bhīto ‘‘kena te upāyena gaṇhāmā’’ti amacce pucchitvā ‘‘ete, deva, mallayuddhavittakā, nagare yuddhaṃ kāretvā tattha ne yuddhamaṇḍalaṃ āgate gāhāpetvā māressāmā’’ti vutte cārurañca, muṭṭhikañcāti dve malle posetvā ‘‘ito sattame divase yuddhaṃ bhavissatī’’ti nagare bheriṃ carāpetvā rājaṅgaṇe yuddhamaṇḍalaṃ sajjāpetvā akkhavāṭaṃ kāretvā yuddhamaṇḍalaṃ alaṅkārāpetvā dhajapaṭākaṃ bandhāpesi. Sakalanagaraṃ saṅkhubhi. Cakkāticakkaṃ mañcātimañcaṃ bandhitvā cāruramuṭṭhikā yuddhamaṇḍalaṃ āgantvā vaggantā gajjantā apphoṭentā vicariṃsu. Dasa bhātikāpi āgantvā rajakavīthiṃ vilumpitvā vaṇṇasāṭake nivāsetvā gandhāpaṇesu gandhaṃ , mālākārāpaṇesu mālaṃ vilumpitvā vilittagattā māladhārino katakaṇṇapūrā vaggantā gajjantā apphoṭentā yuddhamaṇḍalaṃ pavisiṃsu.

Tasmiṃ khaṇe cāruro apphoṭento vicarati. Baladevo taṃ disvā ‘‘na naṃ hatthena chupissāmī’’ti hatthisālato mahantaṃ hatthiyottaṃ āharitvā vaggitvā gajjitvā yottaṃ khipitvā cāruraṃ udare veṭhetvā dve yottakoṭiyo ekato katvā vattetvā ukkhipitvā sīsamatthake bhametvā bhūmiyaṃ pothetvā bahi akkhavāṭe khipi. Cārure mate rājā muṭṭhikamallaṃ āṇāpesi. So uṭṭhāya vaggitvā gajjitvā apphoṭesi. Baladevo taṃ pothetvā aṭṭhīni sañcuṇṇetvā ‘‘amallomhi, amallomhī’’ti vadantameva ‘‘nāhaṃ tava mallabhāvaṃ vā amallabhāvaṃ vā jānāmī’’ti hatthe gahetvā bhūmiyaṃ pothetvā jīvitakkhayaṃ pāpetvā bahi akkhavāṭe khipi. Muṭṭhiko maranto ‘‘yakkho hutvā taṃ khādituṃ labhissāmī’’ti patthanaṃ paṭṭhapesi. So kālamattikaaṭaviyaṃ nāma yakkho hutvā nibbatti. Rājā ‘‘gaṇhatha dasa bhātike ceṭake’’ti uṭṭhahi . Tasmiṃ khaṇe vāsudevo cakkaṃ khipi. Taṃ dvinnampi bhātikānaṃ sīsāni pātesi. Mahājano bhītatasito ‘‘avassayā no hothā’’ti tesaṃ pādesu patitvā nipajji. Te dvepi mātule māretvā asitañjananagare rajjaṃ gahetvā mātāpitaro tattha katvā ‘‘sakalajambudīpe rajjaṃ gaṇhissāmā’’ti nikkhamitvā anupubbena kālayonakarañño nivāsaṃ ayujjhanagaraṃ gantvā taṃ parikkhipitvā ṭhitaṃ parikhārukkhagahanaṃ viddhaṃsetvā pākāraṃ bhinditvā rājānaṃ gahetvā taṃ rajjaṃ attano hatthagataṃ katvā dvāravatiṃ pāpuṇiṃsu. Tassa pana nagarassa ekato samuddo ekato pabbato, amanussapariggahitaṃ kira taṃ ahosi.

Tassa ārakkhaṃ gahetvā ṭhitayakkho paccāmitte disvā gadrabhavesena gadrabharavaṃ ravati. Tasmiṃ khaṇe yakkhānubhāvena sakalanagaraṃ uppatitvā mahāsamudde ekasmiṃ dīpake tiṭṭhati. Paccāmittesu gatesu punāgantvā sakaṭṭhāneyeva patiṭṭhāti. Tadāpi so gadrabho tesaṃ dasannaṃ bhātikānaṃ āgamanaṃ ñatvā gadrabharavaṃ ravi. Nagaraṃ uppatitvā dīpake patiṭṭhāya tesu nagaraṃ adisvā nivattantesu punāgantvā sakaṭṭhāne patiṭṭhāsi. Te puna nivattiṃsu, punapi gadrabho tatheva akāsi. Te dvāravatinagare rajjaṃ gaṇhituṃ asakkontā kaṇhadīpāyanassa isino santikaṃ gantvā vanditvā ‘‘bhante, mayaṃ dvāravatiyaṃ rajjaṃ gahetuṃ na sakkoma, ekaṃ no upāyaṃ karothā’’ti pucchitvā ‘‘parikhāpiṭṭhe asukasmiṃ nāma ṭhāne eko gadrabho carati. So hi amitte disvā viravati, tasmiṃ khaṇe nagaraṃ uppatitvā gacchati, tumhe tassa pāde gaṇhatha, ayaṃ vo nipphajjanūpāyo’’ti vutte tāpasaṃ vanditvā gantvā gadrabhassa pādesu gahetvā nipatitvā ‘‘sāmi, ṭhapetvā tumhe añño amhākaṃ avassayo natthi, amhākaṃ nagaraṃ gaṇhanakāle mā ravitthā’’ti yāciṃsu. Gadrabho ‘‘na sakkā na viravituṃ, tumhe pana paṭhamataraṃ āgantvā cattāro janā mahantāni ayanaṅgalāni gahetvā catūsu nagaradvāresu mahante ayakhāṇuke bhūmiyaṃ ākoṭetvā nagarassa uppatanakāle naṅgalāni gahetvā naṅgalabaddhaṃ ayasaṅkhalikaṃ ayakhāṇuke bandheyyātha, nagaraṃ uppatituṃ na sakkhissatī’’ti āha.

Te ‘‘sādhū’’ti vatvā tasmiṃ aviravanteyeva naṅgalāni ādāya catūsu nagaradvāresu khāṇuke bhūmiyaṃ ākoṭetvā aṭṭhaṃsu. Tasmiṃ khaṇe gadrabho viravi, nagaraṃ uppatitumārabhi. Catūsu dvāresu ṭhitā catūhi ayanaṅgalehi gahetvā naṅgalabaddhā ayasaṅkhalikā khāṇukesu bandhiṃsu, nagaraṃ uppatituṃ nāsakkhi. Dasa bhātikā tato nagaraṃ pavisitvā rājānaṃ māretvā rajjaṃ gaṇhiṃsu. Evaṃ te sakalajambudīpe tesaṭṭhiyā nagarasahassesu sabbarājāno cakkena jīvitakkhayaṃ pāpetvā dvāravatiyaṃ vasamānā rajjaṃ dasa koṭṭhāse katvā vibhajiṃsu, bhaginiṃ pana añjanadeviṃ na sariṃsu. Tato puna ‘‘ekādasa koṭṭhāse karomā’’ti vutte aṅkuro ‘‘mama koṭṭhāsaṃ tassā detha, ahaṃ vohāraṃ katvā jīvissāmi, kevalaṃ tumhe attano janapade mayhaṃ suṅkaṃ vissajjethā’’ti āha. Te ‘‘sādhū’’ti sampaṭicchitvā tassa koṭṭhāsaṃ bhaginiyā datvā saddhiṃ tāya nava rājāno dvāravatiyaṃ vasiṃsu. Aṅkuro pana vaṇijjamakāsi. Evaṃ tesu aparāparaṃ puttadhītāhi vaḍḍhamānesu addhāne gate mātāpitaro kālamakaṃsu.

Tadā kira manussānaṃ vīsativassasahassāyukakālo ahosi. Tadā vāsudevamahārājassa eko putto kālamakāsi. Rājā sokapareto sabbakiccāni pahāya mañcassa aṭaniṃ pariggahetvā vilapanto nipajji. Tasmiṃ kāle ghaṭapaṇḍito cintesi ‘‘ṭhapetvā maṃ añño koci mama bhātu sokaṃ harituṃ samattho nāma natthi, upāyenassa sokaṃ harissāmī’’ti. So ummattakavesaṃ gahetvā ‘‘sasaṃ me detha, sasaṃ me dethā’’ti ākāsaṃ ullokento sakalanagaraṃ vicari. ‘‘Ghaṭapaṇḍito ummattako jāto’’ti sakalanagaraṃ saṅkhubhi. Tasmiṃ kāle rohiṇeyyo nāma amacco vāsudevarañño santikaṃ gantvā tena saddhiṃ kathaṃ samuṭṭhāpento paṭhamaṃ gāthamāha –

165.

‘‘Uṭṭhehi kaṇha kiṃ sesi, ko attho supanena te;

Yopi tuyhaṃ sako bhātā, hadayaṃ cakkhu ca dakkhiṇaṃ;

Tassa vātā balīyanti, ghaṭo jappati kesavā’’ti.

Tattha kaṇhāti gottenālapati, kaṇhāyanagotto kiresa. Ko atthoti katarā nāma vaḍḍhi. Hadayaṃ cakkhu ca dakkhiṇanti hadayena ceva dakkhiṇacakkhunā ca samānoti attho. Tassa vātā balīyantīti tassa hadayaṃ apasmāravātā avattharantīti attho. Jappatīti ‘‘sasaṃ me dethā’’ti vippalapati. Kesavāti so kira kesasobhanatāya ‘‘kesavā’’ti paññāyittha, tena taṃ nāmenālapati.

Evaṃ amaccena vutte tassa ummattakabhāvaṃ ñatvā satthā abhisambuddho hutvā dutiyaṃ gāthamāha –

166.

‘‘Tassa taṃ vacanaṃ sutvā, rohiṇeyyassa kesavo;

Taramānarūpo vuṭṭhāsi, bhātusokena aṭṭito’’ti.

Rājā uṭṭhāya sīghaṃ pāsādā otaritvā ghaṭapaṇḍitassa santikaṃ gantvā ubhosu hatthesu daḷhaṃ gahetvā tena saddhiṃ sallapanto tatiyaṃ gāthamāha –

167.

‘‘Kiṃ nu ummattarūpova, kevalaṃ dvārakaṃ imaṃ;

Saso sasoti lapasi, ko nu te sasamāharī’’ti.

Tattha kevalaṃ dvārakaṃ imanti kasmā ummattako viya hutvā sakalaṃ imaṃ dvāravatinagaraṃ vicaranto ‘‘saso saso’’ti lapasi. Ko tava sasaṃ hari, kena te saso gahitoti pucchati.

So raññā evaṃ vuttepi punappunaṃ tadeva vacanaṃ vadati. Rājā puna dve gāthā abhāsi –

168.

‘‘Sovaṇṇamayaṃ maṇīmayaṃ, lohamayaṃ atha rūpiyāmayaṃ;

Saṅkhasilāpavāḷamayaṃ, kārayissāmi te sasaṃ.

169.

‘‘Santi aññepi sasakā, araññe vanagocarā;

Tepi te ānayissāmi, kīdisaṃ sasamicchasī’’ti.

Tatrāyaṃ saṅkhepattho – tesu suvaṇṇamayādīsu yaṃ icchasi, taṃ vada, ahaṃ te kāretvā dassāmi, athāpi te na rocesi, aññepi araññe vanagocarā sasakā atthi, tepi te ānayissāmi, vada bhadramukha, kīdisaṃ sasamicchasīti.

Rañño kathaṃ sutvā ghaṭapaṇḍito chaṭṭhaṃ gāthamāha –

170.

‘‘Na cāhamete icchāmi, ye sasā pathavissitā;

Candato sasamicchāmi, taṃ me ohara kesavā’’ti.

Tattha oharāti otārehi.

Rājā tassa kathaṃ sutvā ‘‘nissaṃsayaṃ me bhātā ummattakova jāto’’ti domanassappatto sattamaṃ gāthamāha –

171.

‘‘So nūna madhuraṃ ñāti, jīvitaṃ vijahissasi;

Apatthiyaṃ yo patthayasi, candato sasamicchasī’’ti.

Tattha ñātīti kaniṭṭhaṃ ālapanto āha. Idaṃ vuttaṃ hoti – ‘‘tāta, mayhaṃ piyañāti so tvaṃ nūna atimadhuraṃ attano jīvitaṃ vijahissasi, yo apatthetabbaṃ patthayasī’’ti.

Ghaṭapaṇḍito rañño vacanaṃ sutvā niccalo ṭhatvā ‘‘bhātika, tvaṃ candato sasakaṃ patthentassa taṃ alabhitvā jīvitakkhayabhāvaṃ jānanto kiṃ kāraṇā mataputtaṃ anusocasī’’ti vatvā aṭṭhamaṃ gāthamāha –

172.

‘‘Evaṃ ce kaṇha jānāsi, yadaññamanusāsasi;

Kasmā pure mataṃ puttaṃ, ajjāpi manusocasī’’ti.

Tattha evanti idaṃ alabbhaneyyaṭṭhānaṃ nāma na patthetabbanti yadi evaṃ jānāsi. Yadaññamanusāsasīti evaṃ jānantova yadi aññaṃ anusāsasīti attho. Pureti atha kasmā ito catumāsamatthake mataputtaṃ ajjāpi anusocasīti vadati.

Evaṃ so antaravīthiyaṃ ṭhitakova ‘‘bhātika, ahaṃ tāva paññāyamānaṃ patthemi, tvaṃ pana apaññāyamānassa socasī’’ti vatvā tassa dhammaṃ desento puna dve gāthā abhāsi –

173.

‘‘Yaṃ na labbhā manussena, amanussena vā puna;

Jāto me mā marī putto, kuto labbhā alabbhiyaṃ.

174.

‘‘Na mantā mūlabhesajjā, osadhehi dhanena vā;

Sakkā ānayituṃ kaṇha, yaṃ petamanusocasī’’ti.

Tattha yanti bhātika yaṃ evaṃ jāto me putto mā marīti manussena vā devena vā puna na labbhā na sakkā laddhuṃ, taṃ tvaṃ patthesi, tadetaṃ kuto labbhā kena kāraṇena sakkā laddhuṃ, na sakkāti dīpeti. Kasmā? Yasmā alabbhiyaṃ, alabbhaneyyaṭṭhānañhi nāmetanti attho. Mantāti mantapayogena. Mūlabhesajjāti mūlabhesajjena. Osadhehīti nānāvidhosadhehi. Dhanena vāti koṭisatasaṅkhyenapi dhanena vā. Idaṃ vuttaṃ hoti – ‘‘yaṃ tvaṃ petamanusocasi, taṃ etehi mantapayogādīhi ānetuṃ na sakkā’’ti.

Rājā taṃ sutvā ‘‘yuttaṃ, tāta, sallakkhitaṃ me, mama sokaharaṇatthāya tayā idaṃ kata’’nti ghaṭapaṇḍitaṃ vaṇṇento catasso gāthā abhāsi –

175.

‘‘Yassa etādisā assu, amaccā purisapaṇḍitā;

Yathā nijjhāpaye ajja, ghaṭo purisapaṇḍito.

176.

‘‘Ādittaṃ vata maṃ santaṃ, ghatasittaṃva pāvakaṃ;

Vārinā viya osiñcaṃ, sabbaṃ nibbāpaye daraṃ.

177.

‘‘Abbahī vata me sallaṃ, yamāsi hadayassitaṃ;

Yo me sokaparetassa, puttasokaṃ apānudi.

178.

‘‘Sohaṃ abbūḷhasallosmi, vītasoko anāvilo;

Na socāmi na rodāmi, tava sutvāna māṇavā’’ti.

Tattha paṭhamagāthāya saṅkhepattho – yathā yena kāraṇena ajja maṃ puttasokaparetaṃ ghaṭo purisapaṇḍito sokaharaṇatthāya nijjhāpaye nijjhāpesi bodhesi. Yassa aññassapi etādisā purisapaṇḍitā amaccā assu, tassa kuto sokoti. Sesagāthā vuttatthāyeva.

Avasāne –

179.

‘‘Evaṃ karonti sappaññā, ye honti anukampakā;

Nivattayanti sokamhā, ghaṭo jeṭṭhaṃva bhātara’’nti. –

Ayaṃ abhisambuddhagāthā uttānatthāyeva.

Evaṃ ghaṭakumārena vītasoke kate vāsudeve rajjaṃ anusāsante dīghassa addhuno accayena dasabhātikaputtā kumārā cintayiṃsu ‘‘kaṇhadīpāyanaṃ ‘dibbacakkhuko’ti vadanti, vīmaṃsissāma tāva na’’nti. Te ekaṃ daharakumāraṃ alaṅkaritvā gabbhiniākārena dassetvā udare masūrakaṃ bandhitvā tassa santikaṃ netvā ‘‘bhante, ayaṃ kumārikā kiṃ vijāyissatī’’ti pucchiṃsu. Tāpaso ‘‘dasabhātikarājūnaṃ vināsakālo patto, mayhaṃ nu kho āyusaṅkhāro kīdiso hotī’’ti olokento ‘‘ajjeva maraṇaṃ bhavissatī’’ti ñatvā ‘‘kumārā iminā tumhākaṃ ko attho’’ti vatvā ‘‘kathetheva no, bhante’’ti nibaddho ‘‘ayaṃ ito sattame divase khadiraghaṭikaṃ vijāyissati, tāya vāsudevakulaṃ nassissati, apica kho pana tumhe taṃ khadiraghaṭikaṃ gahetvā jhāpetvā chārikaṃ nadiyaṃ pakkhipeyyāthā’’ti āha. Atha naṃ te ‘‘kūṭajaṭila, puriso vijāyanako nāma natthī’’ti vatvā tantarajjukaṃ nāma kammakaraṇaṃ katvā tattheva jīvitakkhayaṃ pāpayiṃsu. Rājāno kumāre pakkosāpetvā ‘‘kiṃ kāraṇā tāpasaṃ mārayitthā’’ti pucchitvā sabbaṃ sutvā bhītā tassa ārakkhaṃ datvā sattame divase tassa kucchito nikkhantaṃ khadiraghaṭikaṃ jhāpetvā chārikaṃ nadiyaṃ khipiṃsu. Sā nadiyā vuyhamānā mukhadvāre ekapasse laggi, tato erakaṃ nibbatti.

Athekadivasaṃ te rājāno ‘‘samuddakīḷaṃ kīḷissāmā’’ti mukhadvāraṃ gantvā mahāmaṇḍapaṃ kārāpetvā alaṅkatamaṇḍape khādantā pivantā kīḷāvaseneva pavattahatthapādaparāmāsā dvidhā bhijjitvā mahākalahaṃ kariṃsu. Atheko aññaṃ muggaraṃ alabhanto erakavanato ekaṃ erakapattaṃ gaṇhi. Taṃ gahitamattameva khadiramusalaṃ ahosi. So tena mahājanaṃ pothesi . Athaññehi sabbehi gahitagahitaṃ khadiramusalameva ahosi. Te aññamaññaṃ paharitvā mahāvināsaṃ pāpuṇiṃsu. Tesu mahāvināsaṃ vinassantesu vāsudevo ca baladevo ca bhaginī añjanadevī ca purohito cāti cattāro janā rathaṃ abhiruhitvā palāyiṃsu, sesā sabbepi vinaṭṭhā. Tepi cattāro rathena palāyantā kāḷamattikaaṭaviṃ pāpuṇiṃsu. So hi muṭṭhikamallo patthanaṃ katvā yakkho hutvā tattha nibbatto baladevassa āgatabhāvaṃ ñatvā tattha gāmaṃ māpetvā mallavesaṃ gahetvā ‘‘ko yujjhitukāmo’’ti vagganto gajjanto apphoṭento vicari. Baladevo taṃ disvāva ‘‘bhātika, ahaṃ iminā saddhiṃ yujjhissāmī’’ti vatvā vāsudeve vārenteyeva rathā oruyha tassa santikaṃ gantvā vagganto gajjanto apphoṭesi. Atha naṃ so pasāritahattheyeva gahetvā mūlakandaṃ viya khādi. Vāsudevo tassa matabhāvaṃ ñatvā bhaginiñca purohitañca ādāya sabbarattiṃ gantvā sūriyodaye ekaṃ paccantagāmaṃ patvā ‘‘āhāraṃ pacitvā āharathā’’ti bhaginiñca purohitañca gāmaṃ pahiṇitvā sayaṃ ekasmiṃ gacchantare paṭicchanno nipajji.

Atha naṃ jarā nāma eko luddako gacchaṃ calantaṃ disvā ‘‘sūkaro ettha bhavissatī’’ti saññāya sattiṃ khipitvā pāde vijjhitvā ‘‘ko maṃ vijjhī’’ti vutte manussassa viddhabhāvaṃ ñatvā bhīto palāyituṃ ārabhi . Rājā satiṃ paccupaṭṭhapetvā uṭṭhāya ‘‘mātula, mā bhāyi, ehī’’ti pakkositvā āgataṃ ‘‘kosi nāma tva’’nti pucchitvā ‘‘ahaṃ sāmi, jarā nāmā’’ti vutte ‘‘jarāya viddho marissatīti kira maṃ porāṇā byākariṃsu, nissaṃsayaṃ ajja mayā maritabba’’nti ñatvā ‘‘mātula, mā bhāyi, ehi pahāraṃ me bandhā’’ti tena pahāramukhaṃ bandhāpetvā taṃ uyyojesi. Balavavedanā pavattiṃsu, itarehi ābhataṃ āhāraṃ paribhuñjituṃ nāsakkhi. Atha te āmantetvā ‘‘ajja ahaṃ marissāmi, tumhe pana sukhumālā aññaṃ kammaṃ katvā jīvituṃ na sakkhissatha, imaṃ vijjaṃ sikkhathā’’ti ekaṃ vijjaṃ sikkhāpetvā te uyyojetvā tattheva jīvitakkhayaṃ pāpuṇi. Evaṃ añjanadeviṃ ṭhapetvā sabbeva vināsaṃ pāpuṇiṃsūti.

Satthā imaṃ dhammadesanaṃ āharitvā ‘‘upāsaka, evaṃ porāṇakapaṇḍitā paṇḍitānaṃ kathaṃ sutvā attano puttasokaṃ hariṃsu, mā cintayī’’ti vatvā saccāni pakāsetvā jātakaṃ samodhānesi, saccapariyosāne upāsako sotāpattiphale patiṭṭhahi. Tadā rohiṇeyyo ānando ahosi, vāsudevo sāriputto, avasesā buddhaparisā, ghaṭapaṇḍito pana ahameva ahosinti.

Ghaṭapaṇḍitajātakavaṇṇanā soḷasamā.

Iti soḷasajātakapaṭimaṇḍitassa

Dasakanipātajātakassa atthavaṇṇanā niṭṭhitā.

Jātakuddānaṃ –

Catudvāro kaṇhuposo, saṅkha bodhi dīpāyano;

Nigrodha takkala dhamma-pālo kukkuṭa kuṇḍalī;

Bilāra cakka bhūri ca, maṅgala ghaṭa soḷasa.


Dasakanipātavaṇṇanā niṭṭhitā.


Pali-Devanagri Version[]

[४५४] १६. घटपण्डितजातकवण्णना

उट्ठेहि कण्हाति इदं सत्था जेतवने विहरन्तो मतपुत्तं कुटुम्बिकं आरब्भ कथेसि। वत्थु मट्ठकुण्डलिसदिसमेव। इध पन सत्था तं उपासकं ‘‘किं, उपासक, सोचसी’’ति वत्वा ‘‘आम, भन्ते’’न्ति वुत्ते ‘‘उपासक, पोराणकपण्डिता पण्डितानं कथं सुत्वा मतपुत्तं नानुसोचिंसू’’ति वत्वा तेन याचितो अतीतं आहरि।

अतीते उत्तरपथे कंसभोगे असितञ्‍जननगरे महाकंसो नाम राजा रज्‍जं कारेसि। तस्स कंसो च, उपकंसो चाति द्वे पुत्ता अहेसुं, देवगब्भा नाम एका धीता। तस्सा जातदिवसे नेमित्तका ब्राह्मणा ‘‘एतिस्सा कुच्छियं निब्बत्तपुत्ता कंसगोत्तं कंसवंसं नासेस्सन्ती’’ति ब्याकरिंसु। राजा बलवसिनेहेन धीतरं विनासेतुं नासक्खि, ‘‘भातरो जानिस्सन्ती’’ति यावतायुकं ठत्वा कालमकासि। तस्मिं कालकते कंसो राजा अहोसि, उपकंसो उपराजा। ते चिन्तयिंसु ‘‘सचे मयं भगिनिं नासेस्साम, गारय्हा भविस्साम, एतं कस्सचि अदत्वा निस्सामिकं कत्वा पटिजग्गिस्सामा’’ति। ते एकथूणकं पासादं कारेत्वा तं तत्थ वसापेसुं। नन्दिगोपा नाम तस्सा परिचारिका अहोसि। अन्धकवेण्डो नाम दासो तस्सा सामिको आरक्खमकासि।

तदा उत्तरमधुराय महासागरो नाम राजा रज्‍जं कारेसि। तस्स सागरो, उपसागरो चाति द्वे पुत्ता अहेसुं। तेसु पितु अच्‍चयेन सागरो राजा अहोसि, उपसागरो उपराजा। सो उपकंसस्स सहायको एकाचरियकुले एकतो उग्गहितसिप्पो। सो सागरस्स भातु अन्तेपुरे दुब्भित्वा भायमानो पलायित्वा कंसभोगे उपकंसस्स सन्तिकं अगमासि। उपकंसो तं रञ्‍ञो दस्सेसि, राजा तस्स महन्तं यसं अदासि। सो राजुपट्ठानं गच्छन्तो देवगब्भाय निवासं एकथम्भं पासादं दिस्वा ‘‘कस्सेसो निवासो’’ति पुच्छित्वा तं कारणं सुत्वा देवगब्भाय पटिबद्धचित्तो अहोसि। देवगब्भापि एकदिवसं तं उपकंसेन सद्धिं राजुपट्ठानं आगच्छन्तं दिस्वा ‘‘को एसो’’ति पुच्छित्वा ‘‘महासागरस्स पुत्तो उपसागरो नामा’’ति नन्दिगोपाय सन्तिका सुत्वा तस्मिं पटिबद्धचित्ता अहोसि। उपसागरो नन्दिगोपाय लञ्‍जं दत्वा ‘‘भगिनि, सक्खिस्ससि मे देवगब्भं दस्सेतु’’न्ति आह। सा ‘‘न एतं सामि, गरुक’’न्ति वत्वा तं कारणं देवगब्भाय आरोचेसि। सा पकतियाव तस्मिं पटिबद्धचित्ता तं वचनं सुत्वा ‘‘साधू’’ति सम्पटिच्छित्वा नन्दिगोपा उपसागरस्स सञ्‍ञं दत्वा रत्तिभागे तं पासादं आरोपेसि। सो देवगब्भाय सद्धिं संवासं कप्पेसि। अथ नेसं पुनप्पुनं संवासेन देवगब्भा गब्भं पटिलभि।

अपरभागे तस्सा गब्भपतिट्ठानं पाकटं अहोसि। भातरो नन्दिगोपं पुच्छिंसु, सा अभयं याचित्वा तं अन्तरं कथेसि। ते सुत्वा ‘‘भगिनिं नासेतुं न सक्‍का, सचे धीतरं विजायिस्सति, तम्पि न नासेस्साम, सचे पन पुत्तो भविस्सति, नासेस्सामा’’ति चिन्तेत्वा देवगब्भं उपसागरस्सेव अदंसु। सा परिपुण्णगब्भा धीतरं विजायि। भातरो सुत्वा हट्ठतुट्ठा तस्सा ‘‘अञ्‍जनदेवी’’ति नामं करिंसु। तेसं भोगवड्ढमानं नाम भोगगामं अदंसु। उपसागरो देवगब्भं गहेत्वा भोगवड्ढमानगामे वसि। देवगब्भाय पुनपि गब्भो पतिट्ठासि, नन्दिगोपापि तं दिवसमेव गब्भं पटिलभि। तासु परिपुण्णगब्भासु एकदिवसमेव देवगब्भा पुत्तं विजायि, नन्दिगोपा धीतरं विजायि। देवगब्भा पुत्तस्स विनासनभयेन पुत्तं नन्दिगोपाय रहस्सेन पेसेत्वा तस्सा धीतरं आहरापेसि। तस्सा विजातभावं भातिकानं आरोचेसुं। ते ‘‘पुत्तं विजाता, धीतर’’न्ति पुच्छित्वा ‘‘धीतर’’न्ति वुत्ते ‘‘तेन हि पोसेथा’’ति आहंसु। एतेनुपायेन देवगब्भा दस पुत्ते विजायि, दस धीतरो नन्दिगोपा विजायि। दस पुत्ता नन्दिगोपाय सन्तिके वड्ढन्ति, धीतरो देवगब्भाय। तं अन्तरं कोचि न जानाति। देवगब्भाय जेट्ठपुत्तो वासुदेवो नाम अहोसि, दुतियो बलदेवो, ततियो चन्ददेवो, चतुत्थो सूरियदेवो, पञ्‍चमो अग्गिदेवो, छट्ठो वरुणदेवो, सत्तमो अज्‍जुनो, अट्ठमो पज्‍जुनो, नवमो घटपण्डितो, दसमो अङ्कुरो नाम अहोसि। ते अन्धकवेण्डदासपुत्ता दस भातिका चेटकाति पाकटा अहेसुं।

ते अपरभागे वुद्धिमन्वाय थामबलसम्पन्‍ना कक्खळा फरुसा हुत्वा विलोपं करोन्ता विचरन्ति , रञ्‍ञो गच्छन्ते पण्णाकारेपि विलुम्पन्तेव। मनुस्सा सन्‍निपतित्वा ‘‘अन्धकवेण्डदासपुत्ता दस भातिका रट्ठं विलुम्पन्ती’’ति राजङ्गणे उपक्‍कोसिंसु। राजा अन्धकवेण्डं पक्‍कोसापेत्वा ‘‘कस्मा पुत्तेहि विलोपं कारापेसी’’ति तज्‍जेसि। एवं दुतियम्पि ततियम्पि मनुस्सेहि उपक्‍कोसे कते राजा तं सन्तज्‍जेसि। सो मरणभयभीतो राजानं अभयं याचित्वा ‘‘देव, एते न मय्हं पुत्ता, उपसागरस्स पुत्ता’’ति तं अन्तरं आरोचेसि। राजा भीतो ‘‘केन ते उपायेन गण्हामा’’ति अमच्‍चे पुच्छित्वा ‘‘एते, देव, मल्‍लयुद्धवित्तका, नगरे युद्धं कारेत्वा तत्थ ने युद्धमण्डलं आगते गाहापेत्वा मारेस्सामा’’ति वुत्ते चारुरञ्‍च, मुट्ठिकञ्‍चाति द्वे मल्‍ले पोसेत्वा ‘‘इतो सत्तमे दिवसे युद्धं भविस्सती’’ति नगरे भेरिं चरापेत्वा राजङ्गणे युद्धमण्डलं सज्‍जापेत्वा अक्खवाटं कारेत्वा युद्धमण्डलं अलङ्कारापेत्वा धजपटाकं बन्धापेसि। सकलनगरं सङ्खुभि। चक्‍कातिचक्‍कं मञ्‍चातिमञ्‍चं बन्धित्वा चारुरमुट्ठिका युद्धमण्डलं आगन्त्वा वग्गन्ता गज्‍जन्ता अप्फोटेन्ता विचरिंसु। दस भातिकापि आगन्त्वा रजकवीथिं विलुम्पित्वा वण्णसाटके निवासेत्वा गन्धापणेसु गन्धं , मालाकारापणेसु मालं विलुम्पित्वा विलित्तगत्ता मालधारिनो कतकण्णपूरा वग्गन्ता गज्‍जन्ता अप्फोटेन्ता युद्धमण्डलं पविसिंसु।

तस्मिं खणे चारुरो अप्फोटेन्तो विचरति। बलदेवो तं दिस्वा ‘‘न नं हत्थेन छुपिस्सामी’’ति हत्थिसालतो महन्तं हत्थियोत्तं आहरित्वा वग्गित्वा गज्‍जित्वा योत्तं खिपित्वा चारुरं उदरे वेठेत्वा द्वे योत्तकोटियो एकतो कत्वा वत्तेत्वा उक्खिपित्वा सीसमत्थके भमेत्वा भूमियं पोथेत्वा बहि अक्खवाटे खिपि। चारुरे मते राजा मुट्ठिकमल्‍लं आणापेसि। सो उट्ठाय वग्गित्वा गज्‍जित्वा अप्फोटेसि। बलदेवो तं पोथेत्वा अट्ठीनि सञ्‍चुण्णेत्वा ‘‘अमल्‍लोम्हि, अमल्‍लोम्ही’’ति वदन्तमेव ‘‘नाहं तव मल्‍लभावं वा अमल्‍लभावं वा जानामी’’ति हत्थे गहेत्वा भूमियं पोथेत्वा जीवितक्खयं पापेत्वा बहि अक्खवाटे खिपि। मुट्ठिको मरन्तो ‘‘यक्खो हुत्वा तं खादितुं लभिस्सामी’’ति पत्थनं पट्ठपेसि। सो कालमत्तिकअटवियं नाम यक्खो हुत्वा निब्बत्ति। राजा ‘‘गण्हथ दस भातिके चेटके’’ति उट्ठहि । तस्मिं खणे वासुदेवो चक्‍कं खिपि। तं द्विन्‍नम्पि भातिकानं सीसानि पातेसि। महाजनो भीततसितो ‘‘अवस्सया नो होथा’’ति तेसं पादेसु पतित्वा निपज्‍जि। ते द्वेपि मातुले मारेत्वा असितञ्‍जननगरे रज्‍जं गहेत्वा मातापितरो तत्थ कत्वा ‘‘सकलजम्बुदीपे रज्‍जं गण्हिस्सामा’’ति निक्खमित्वा अनुपुब्बेन कालयोनकरञ्‍ञो निवासं अयुज्झनगरं गन्त्वा तं परिक्खिपित्वा ठितं परिखारुक्खगहनं विद्धंसेत्वा पाकारं भिन्दित्वा राजानं गहेत्वा तं रज्‍जं अत्तनो हत्थगतं कत्वा द्वारवतिं पापुणिंसु। तस्स पन नगरस्स एकतो समुद्दो एकतो पब्बतो, अमनुस्सपरिग्गहितं किर तं अहोसि।

तस्स आरक्खं गहेत्वा ठितयक्खो पच्‍चामित्ते दिस्वा गद्रभवेसेन गद्रभरवं रवति। तस्मिं खणे यक्खानुभावेन सकलनगरं उप्पतित्वा महासमुद्दे एकस्मिं दीपके तिट्ठति। पच्‍चामित्तेसु गतेसु पुनागन्त्वा सकट्ठानेयेव पतिट्ठाति। तदापि सो गद्रभो तेसं दसन्‍नं भातिकानं आगमनं ञत्वा गद्रभरवं रवि। नगरं उप्पतित्वा दीपके पतिट्ठाय तेसु नगरं अदिस्वा निवत्तन्तेसु पुनागन्त्वा सकट्ठाने पतिट्ठासि। ते पुन निवत्तिंसु, पुनपि गद्रभो तथेव अकासि। ते द्वारवतिनगरे रज्‍जं गण्हितुं असक्‍कोन्ता कण्हदीपायनस्स इसिनो सन्तिकं गन्त्वा वन्दित्वा ‘‘भन्ते, मयं द्वारवतियं रज्‍जं गहेतुं न सक्‍कोम, एकं नो उपायं करोथा’’ति पुच्छित्वा ‘‘परिखापिट्ठे असुकस्मिं नाम ठाने एको गद्रभो चरति। सो हि अमित्ते दिस्वा विरवति, तस्मिं खणे नगरं उप्पतित्वा गच्छति, तुम्हे तस्स पादे गण्हथ, अयं वो निप्फज्‍जनूपायो’’ति वुत्ते तापसं वन्दित्वा गन्त्वा गद्रभस्स पादेसु गहेत्वा निपतित्वा ‘‘सामि, ठपेत्वा तुम्हे अञ्‍ञो अम्हाकं अवस्सयो नत्थि, अम्हाकं नगरं गण्हनकाले मा रवित्था’’ति याचिंसु। गद्रभो ‘‘न सक्‍का न विरवितुं, तुम्हे पन पठमतरं आगन्त्वा चत्तारो जना महन्तानि अयनङ्गलानि गहेत्वा चतूसु नगरद्वारेसु महन्ते अयखाणुके भूमियं आकोटेत्वा नगरस्स उप्पतनकाले नङ्गलानि गहेत्वा नङ्गलबद्धं अयसङ्खलिकं अयखाणुके बन्धेय्याथ, नगरं उप्पतितुं न सक्खिस्सती’’ति आह।

ते ‘‘साधू’’ति वत्वा तस्मिं अविरवन्तेयेव नङ्गलानि आदाय चतूसु नगरद्वारेसु खाणुके भूमियं आकोटेत्वा अट्ठंसु। तस्मिं खणे गद्रभो विरवि, नगरं उप्पतितुमारभि। चतूसु द्वारेसु ठिता चतूहि अयनङ्गलेहि गहेत्वा नङ्गलबद्धा अयसङ्खलिका खाणुकेसु बन्धिंसु, नगरं उप्पतितुं नासक्खि। दस भातिका ततो नगरं पविसित्वा राजानं मारेत्वा रज्‍जं गण्हिंसु। एवं ते सकलजम्बुदीपे तेसट्ठिया नगरसहस्सेसु सब्बराजानो चक्‍केन जीवितक्खयं पापेत्वा द्वारवतियं वसमाना रज्‍जं दस कोट्ठासे कत्वा विभजिंसु, भगिनिं पन अञ्‍जनदेविं न सरिंसु। ततो पुन ‘‘एकादस कोट्ठासे करोमा’’ति वुत्ते अङ्कुरो ‘‘मम कोट्ठासं तस्सा देथ, अहं वोहारं कत्वा जीविस्सामि, केवलं तुम्हे अत्तनो जनपदे मय्हं सुङ्कं विस्सज्‍जेथा’’ति आह। ते ‘‘साधू’’ति सम्पटिच्छित्वा तस्स कोट्ठासं भगिनिया दत्वा सद्धिं ताय नव राजानो द्वारवतियं वसिंसु। अङ्कुरो पन वणिज्‍जमकासि। एवं तेसु अपरापरं पुत्तधीताहि वड्ढमानेसु अद्धाने गते मातापितरो कालमकंसु।

तदा किर मनुस्सानं वीसतिवस्ससहस्सायुककालो अहोसि। तदा वासुदेवमहाराजस्स एको पुत्तो कालमकासि। राजा सोकपरेतो सब्बकिच्‍चानि पहाय मञ्‍चस्स अटनिं परिग्गहेत्वा विलपन्तो निपज्‍जि। तस्मिं काले घटपण्डितो चिन्तेसि ‘‘ठपेत्वा मं अञ्‍ञो कोचि मम भातु सोकं हरितुं समत्थो नाम नत्थि, उपायेनस्स सोकं हरिस्सामी’’ति। सो उम्मत्तकवेसं गहेत्वा ‘‘ससं मे देथ, ससं मे देथा’’ति आकासं उल्‍लोकेन्तो सकलनगरं विचरि। ‘‘घटपण्डितो उम्मत्तको जातो’’ति सकलनगरं सङ्खुभि। तस्मिं काले रोहिणेय्यो नाम अमच्‍चो वासुदेवरञ्‍ञो सन्तिकं गन्त्वा तेन सद्धिं कथं समुट्ठापेन्तो पठमं गाथमाह –

१६५.

‘‘उट्ठेहि कण्ह किं सेसि, को अत्थो सुपनेन ते।

योपि तुय्हं सको भाता, हदयं चक्खु च दक्खिणं।

तस्स वाता बलीयन्ति, घटो जप्पति केसवा’’ति॥

तत्थ कण्हाति गोत्तेनालपति, कण्हायनगोत्तो किरेस। को अत्थोति कतरा नाम वड्ढि। हदयं चक्खु च दक्खिणन्ति हदयेन चेव दक्खिणचक्खुना च समानोति अत्थो। तस्स वाता बलीयन्तीति तस्स हदयं अपस्मारवाता अवत्थरन्तीति अत्थो। जप्पतीति ‘‘ससं मे देथा’’ति विप्पलपति। केसवाति सो किर केससोभनताय ‘‘केसवा’’ति पञ्‍ञायित्थ, तेन तं नामेनालपति।

एवं अमच्‍चेन वुत्ते तस्स उम्मत्तकभावं ञत्वा सत्था अभिसम्बुद्धो हुत्वा दुतियं गाथमाह –

१६६.

‘‘तस्स तं वचनं सुत्वा, रोहिणेय्यस्स केसवो।

तरमानरूपो वुट्ठासि, भातुसोकेन अट्टितो’’ति॥

राजा उट्ठाय सीघं पासादा ओतरित्वा घटपण्डितस्स सन्तिकं गन्त्वा उभोसु हत्थेसु दळ्हं गहेत्वा तेन सद्धिं सल्‍लपन्तो ततियं गाथमाह –

१६७.

‘‘किं नु उम्मत्तरूपोव, केवलं द्वारकं इमं।

ससो ससोति लपसि, को नु ते ससमाहरी’’ति॥

तत्थ केवलं द्वारकं इमन्ति कस्मा उम्मत्तको विय हुत्वा सकलं इमं द्वारवतिनगरं विचरन्तो ‘‘ससो ससो’’ति लपसि। को तव ससं हरि, केन ते ससो गहितोति पुच्छति।

सो रञ्‍ञा एवं वुत्तेपि पुनप्पुनं तदेव वचनं वदति। राजा पुन द्वे गाथा अभासि –

१६८.

‘‘सोवण्णमयं मणीमयं, लोहमयं अथ रूपियामयं।

सङ्खसिलापवाळमयं, कारयिस्सामि ते ससं॥

१६९.

‘‘सन्ति अञ्‍ञेपि ससका, अरञ्‍ञे वनगोचरा।

तेपि ते आनयिस्सामि, कीदिसं ससमिच्छसी’’ति॥

तत्रायं सङ्खेपत्थो – तेसु सुवण्णमयादीसु यं इच्छसि, तं वद, अहं ते कारेत्वा दस्सामि, अथापि ते न रोचेसि, अञ्‍ञेपि अरञ्‍ञे वनगोचरा ससका अत्थि, तेपि ते आनयिस्सामि, वद भद्रमुख, कीदिसं ससमिच्छसीति।

रञ्‍ञो कथं सुत्वा घटपण्डितो छट्ठं गाथमाह –

१७०.

‘‘न चाहमेते इच्छामि, ये ससा पथविस्सिता।

चन्दतो ससमिच्छामि, तं मे ओहर केसवा’’ति॥

तत्थ ओहराति ओतारेहि।

राजा तस्स कथं सुत्वा ‘‘निस्संसयं मे भाता उम्मत्तकोव जातो’’ति दोमनस्सप्पत्तो सत्तमं गाथमाह –

१७१.

‘‘सो नून मधुरं ञाति, जीवितं विजहिस्ससि।

अपत्थियं यो पत्थयसि, चन्दतो ससमिच्छसी’’ति॥

तत्थ ञातीति कनिट्ठं आलपन्तो आह। इदं वुत्तं होति – ‘‘तात, मय्हं पियञाति सो त्वं नून अतिमधुरं अत्तनो जीवितं विजहिस्ससि, यो अपत्थेतब्बं पत्थयसी’’ति।

घटपण्डितो रञ्‍ञो वचनं सुत्वा निच्‍चलो ठत्वा ‘‘भातिक, त्वं चन्दतो ससकं पत्थेन्तस्स तं अलभित्वा जीवितक्खयभावं जानन्तो किं कारणा मतपुत्तं अनुसोचसी’’ति वत्वा अट्ठमं गाथमाह –

१७२.

‘‘एवं चे कण्ह जानासि, यदञ्‍ञमनुसाससि।

कस्मा पुरे मतं पुत्तं, अज्‍जापि मनुसोचसी’’ति॥

तत्थ एवन्ति इदं अलब्भनेय्यट्ठानं नाम न पत्थेतब्बन्ति यदि एवं जानासि। यदञ्‍ञमनुसाससीति एवं जानन्तोव यदि अञ्‍ञं अनुसाससीति अत्थो। पुरेति अथ कस्मा इतो चतुमासमत्थके मतपुत्तं अज्‍जापि अनुसोचसीति वदति।

एवं सो अन्तरवीथियं ठितकोव ‘‘भातिक, अहं ताव पञ्‍ञायमानं पत्थेमि, त्वं पन अपञ्‍ञायमानस्स सोचसी’’ति वत्वा तस्स धम्मं देसेन्तो पुन द्वे गाथा अभासि –

१७३.

‘‘यं न लब्भा मनुस्सेन, अमनुस्सेन वा पुन।

जातो मे मा मरी पुत्तो, कुतो लब्भा अलब्भियं॥

१७४.

‘‘न मन्ता मूलभेसज्‍जा, ओसधेहि धनेन वा।

सक्‍का आनयितुं कण्ह, यं पेतमनुसोचसी’’ति॥

तत्थ यन्ति भातिक यं एवं जातो मे पुत्तो मा मरीति मनुस्सेन वा देवेन वा पुन न लब्भा न सक्‍का लद्धुं, तं त्वं पत्थेसि, तदेतं कुतो लब्भा केन कारणेन सक्‍का लद्धुं, न सक्‍काति दीपेति। कस्मा? यस्मा अलब्भियं, अलब्भनेय्यट्ठानञ्हि नामेतन्ति अत्थो। मन्ताति मन्तपयोगेन। मूलभेसज्‍जाति मूलभेसज्‍जेन। ओसधेहीति नानाविधोसधेहि। धनेन वाति कोटिसतसङ्ख्येनपि धनेन वा। इदं वुत्तं होति – ‘‘यं त्वं पेतमनुसोचसि, तं एतेहि मन्तपयोगादीहि आनेतुं न सक्‍का’’ति।

राजा तं सुत्वा ‘‘युत्तं, तात, सल्‍लक्खितं मे, मम सोकहरणत्थाय तया इदं कत’’न्ति घटपण्डितं वण्णेन्तो चतस्सो गाथा अभासि –

१७५.

‘‘यस्स एतादिसा अस्सु, अमच्‍चा पुरिसपण्डिता।

यथा निज्झापये अज्‍ज, घटो पुरिसपण्डितो॥

१७६.

‘‘आदित्तं वत मं सन्तं, घतसित्तंव पावकं।

वारिना विय ओसिञ्‍चं, सब्बं निब्बापये दरं॥

१७७.

‘‘अब्बही वत मे सल्‍लं, यमासि हदयस्सितं।

यो मे सोकपरेतस्स, पुत्तसोकं अपानुदि॥

१७८.

‘‘सोहं अब्बूळ्हसल्‍लोस्मि, वीतसोको अनाविलो।

न सोचामि न रोदामि, तव सुत्वान माणवा’’ति॥

तत्थ पठमगाथाय सङ्खेपत्थो – यथा येन कारणेन अज्‍ज मं पुत्तसोकपरेतं घटो पुरिसपण्डितो सोकहरणत्थाय निज्झापये निज्झापेसि बोधेसि। यस्स अञ्‍ञस्सपि एतादिसा पुरिसपण्डिता अमच्‍चा अस्सु, तस्स कुतो सोकोति। सेसगाथा वुत्तत्थायेव।

अवसाने –

१७९.

‘‘एवं करोन्ति सप्पञ्‍ञा, ये होन्ति अनुकम्पका।

निवत्तयन्ति सोकम्हा, घटो जेट्ठंव भातर’’न्ति॥ –

अयं अभिसम्बुद्धगाथा उत्तानत्थायेव।

एवं घटकुमारेन वीतसोके कते वासुदेवे रज्‍जं अनुसासन्ते दीघस्स अद्धुनो अच्‍चयेन दसभातिकपुत्ता कुमारा चिन्तयिंसु ‘‘कण्हदीपायनं ‘दिब्बचक्खुको’ति वदन्ति, वीमंसिस्साम ताव न’’न्ति। ते एकं दहरकुमारं अलङ्करित्वा गब्भिनिआकारेन दस्सेत्वा उदरे मसूरकं बन्धित्वा तस्स सन्तिकं नेत्वा ‘‘भन्ते, अयं कुमारिका किं विजायिस्सती’’ति पुच्छिंसु। तापसो ‘‘दसभातिकराजूनं विनासकालो पत्तो, मय्हं नु खो आयुसङ्खारो कीदिसो होती’’ति ओलोकेन्तो ‘‘अज्‍जेव मरणं भविस्सती’’ति ञत्वा ‘‘कुमारा इमिना तुम्हाकं को अत्थो’’ति वत्वा ‘‘कथेथेव नो, भन्ते’’ति निबद्धो ‘‘अयं इतो सत्तमे दिवसे खदिरघटिकं विजायिस्सति, ताय वासुदेवकुलं नस्सिस्सति, अपिच खो पन तुम्हे तं खदिरघटिकं गहेत्वा झापेत्वा छारिकं नदियं पक्खिपेय्याथा’’ति आह। अथ नं ते ‘‘कूटजटिल, पुरिसो विजायनको नाम नत्थी’’ति वत्वा तन्तरज्‍जुकं नाम कम्मकरणं कत्वा तत्थेव जीवितक्खयं पापयिंसु। राजानो कुमारे पक्‍कोसापेत्वा ‘‘किं कारणा तापसं मारयित्था’’ति पुच्छित्वा सब्बं सुत्वा भीता तस्स आरक्खं दत्वा सत्तमे दिवसे तस्स कुच्छितो निक्खन्तं खदिरघटिकं झापेत्वा छारिकं नदियं खिपिंसु। सा नदिया वुय्हमाना मुखद्वारे एकपस्से लग्गि, ततो एरकं निब्बत्ति।

अथेकदिवसं ते राजानो ‘‘समुद्दकीळं कीळिस्सामा’’ति मुखद्वारं गन्त्वा महामण्डपं कारापेत्वा अलङ्कतमण्डपे खादन्ता पिवन्ता कीळावसेनेव पवत्तहत्थपादपरामासा द्विधा भिज्‍जित्वा महाकलहं करिंसु। अथेको अञ्‍ञं मुग्गरं अलभन्तो एरकवनतो एकं एरकपत्तं गण्हि। तं गहितमत्तमेव खदिरमुसलं अहोसि। सो तेन महाजनं पोथेसि । अथञ्‍ञेहि सब्बेहि गहितगहितं खदिरमुसलमेव अहोसि। ते अञ्‍ञमञ्‍ञं पहरित्वा महाविनासं पापुणिंसु। तेसु महाविनासं विनस्सन्तेसु वासुदेवो च बलदेवो च भगिनी अञ्‍जनदेवी च पुरोहितो चाति चत्तारो जना रथं अभिरुहित्वा पलायिंसु, सेसा सब्बेपि विनट्ठा। तेपि चत्तारो रथेन पलायन्ता काळमत्तिकअटविं पापुणिंसु। सो हि मुट्ठिकमल्‍लो पत्थनं कत्वा यक्खो हुत्वा तत्थ निब्बत्तो बलदेवस्स आगतभावं ञत्वा तत्थ गामं मापेत्वा मल्‍लवेसं गहेत्वा ‘‘को युज्झितुकामो’’ति वग्गन्तो गज्‍जन्तो अप्फोटेन्तो विचरि। बलदेवो तं दिस्वाव ‘‘भातिक, अहं इमिना सद्धिं युज्झिस्सामी’’ति वत्वा वासुदेवे वारेन्तेयेव रथा ओरुय्ह तस्स सन्तिकं गन्त्वा वग्गन्तो गज्‍जन्तो अप्फोटेसि। अथ नं सो पसारितहत्थेयेव गहेत्वा मूलकन्दं विय खादि। वासुदेवो तस्स मतभावं ञत्वा भगिनिञ्‍च पुरोहितञ्‍च आदाय सब्बरत्तिं गन्त्वा सूरियोदये एकं पच्‍चन्तगामं पत्वा ‘‘आहारं पचित्वा आहरथा’’ति भगिनिञ्‍च पुरोहितञ्‍च गामं पहिणित्वा सयं एकस्मिं गच्छन्तरे पटिच्छन्‍नो निपज्‍जि।

अथ नं जरा नाम एको लुद्दको गच्छं चलन्तं दिस्वा ‘‘सूकरो एत्थ भविस्सती’’ति सञ्‍ञाय सत्तिं खिपित्वा पादे विज्झित्वा ‘‘को मं विज्झी’’ति वुत्ते मनुस्सस्स विद्धभावं ञत्वा भीतो पलायितुं आरभि । राजा सतिं पच्‍चुपट्ठपेत्वा उट्ठाय ‘‘मातुल, मा भायि, एही’’ति पक्‍कोसित्वा आगतं ‘‘कोसि नाम त्व’’न्ति पुच्छित्वा ‘‘अहं सामि, जरा नामा’’ति वुत्ते ‘‘जराय विद्धो मरिस्सतीति किर मं पोराणा ब्याकरिंसु, निस्संसयं अज्‍ज मया मरितब्ब’’न्ति ञत्वा ‘‘मातुल, मा भायि, एहि पहारं मे बन्धा’’ति तेन पहारमुखं बन्धापेत्वा तं उय्योजेसि। बलववेदना पवत्तिंसु, इतरेहि आभतं आहारं परिभुञ्‍जितुं नासक्खि। अथ ते आमन्तेत्वा ‘‘अज्‍ज अहं मरिस्सामि, तुम्हे पन सुखुमाला अञ्‍ञं कम्मं कत्वा जीवितुं न सक्खिस्सथ, इमं विज्‍जं सिक्खथा’’ति एकं विज्‍जं सिक्खापेत्वा ते उय्योजेत्वा तत्थेव जीवितक्खयं पापुणि। एवं अञ्‍जनदेविं ठपेत्वा सब्बेव विनासं पापुणिंसूति।

सत्था इमं धम्मदेसनं आहरित्वा ‘‘उपासक, एवं पोराणकपण्डिता पण्डितानं कथं सुत्वा अत्तनो पुत्तसोकं हरिंसु, मा चिन्तयी’’ति वत्वा सच्‍चानि पकासेत्वा जातकं समोधानेसि, सच्‍चपरियोसाने उपासको सोतापत्तिफले पतिट्ठहि। तदा रोहिणेय्यो आनन्दो अहोसि, वासुदेवो सारिपुत्तो, अवसेसा बुद्धपरिसा, घटपण्डितो पन अहमेव अहोसिन्ति।

घटपण्डितजातकवण्णना सोळसमा।

इति सोळसजातकपटिमण्डितस्स

दसकनिपातजातकस्स अत्थवण्णना निट्ठिता।

जातकुद्दानं –

चतुद्वारो कण्हुपोसो, सङ्ख बोधि दीपायनो।

निग्रोध तक्‍कल धम्म-पालो कुक्‍कुट कुण्डली।

बिलार चक्‍क भूरि च, मङ्गल घट सोळस॥


दसकनिपातवण्णना निट्ठिता।

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