Isidāsī

In Pāṭaliputta, the cream of the world,the city named for a flower,there were two nuns from the Sakyan clan,both of them ladies of quality.

Nagaramhi kusumanāme, Pāṭaliputtamhi pathaviyā maṇḍe; Sakyakulakulīnāyo, Dve bhikkhuniyo hi guṇavatiyo.

In Pāṭaliputta, the cream of the world,Nagaramhi kusumanāme, the city named for a flower,Pāṭaliputtamhi pathaviyā maṇḍe; there were two nuns from the Sakyan clan,Sakyakulakulīnāyo, both of them ladies of quality.Dve bhikkhuniyo hi guṇavatiyo.

One was named Isidāsī, the second Bodhī.They both were accomplished in ethics,lovers of meditation and chanting,learned, crushing corruptions.

Isidāsī tattha ekā, Dutiyā bodhīti sīlasampannā ca; Jhānajjhāyanaratāyo, Bahussutāyo dhutakilesāyo.

One was named Isidāsī, the second Bodhī.Isidāsī tattha ekā, They both were accomplished in ethics,Dutiyā bodhīti sīlasampannā ca; lovers of meditation and chanting,Jhānajjhāyanaratāyo, learned, crushing corruptions.Bahussutāyo dhutakilesāyo.

They wandered for alms and had their meal.When they had washed their bowls,they sat happily in a private placeand started a conversation.

Tā piṇḍāya caritvā, Bhattatthaṁ kariya dhotapattāyo; Rahitamhi sukhanisinnā, Imā girā abbhudīresuṁ.

They wandered for alms and had their meal.Tā piṇḍāya caritvā, When they had washed their bowls,Bhattatthaṁ kariya dhotapattāyo; they sat happily in a private placeRahitamhi sukhanisinnā, and started a conversation.Imā girā abbhudīresuṁ.

“You’re so lovely, Mistress Isidāsī,your youth has not yet faded.What problem did you see that made youdedicate your life to renunciation?”

“Pāsādikāsi ayye, Isidāsi vayopi te aparihīno; Kiṁ disvāna byālikaṁ, Athāsi nekkhammamanuyuttā”.

“You’re so lovely, Mistress Isidāsī,“Pāsādikāsi ayye, your youth has not yet faded.Isidāsi vayopi te aparihīno; What problem did you see that made youKiṁ disvāna byālikaṁ, dedicate your life to renunciation?”Athāsi nekkhammamanuyuttā”.

Being pressed like this in private,Isidāsī, skilled in teaching DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario,voiced the following words.“Bodhī, hear how I went forth.

Evamanuyuñjiyamānā sā, Rahite dhammadesanākusalā; Isidāsī vacanamabravi, “Suṇa bodhi yathāmhi pabbajitā”.

Being pressed like this in private,Evamanuyuñjiyamānā sā, Isidāsī, skilled in teaching Dhamma,Rahite dhammadesanākusalā; voiced the following words.Isidāsī vacanamabravi, “Bodhī, hear how I went forth.“Suṇa bodhi yathāmhi pabbajitā”.

In the fine town of Ujjenī,*Modern Ujjain in Madhya Pradesh.my father was a financier, a good and moral man.I was his only daughter,dear, beloved, and cherished.

“Ujjeniyā puravare, Mayhaṁ pitā sīlasaṁvuto seṭṭhi; Tassamhi ekadhītā, Piyā manāpā ca dayitā ca.

In the fine town of Ujjenī,*Modern Ujjain in Madhya Pradesh.“Ujjeniyā puravare, my father was a financier, a good and moral man.Mayhaṁ pitā sīlasaṁvuto seṭṭhi; I was his only daughter,Tassamhi ekadhītā, dear, beloved, and cherished.Piyā manāpā ca dayitā ca.

Then some suitors came for mefrom the top family of Sāketa.*Modern Ayodhya in Uttar Pradesh. This is about 800 km to the north-east of Ujjain. The two cities lie on the so-called “southern road”, which leads from the prosperous cities of the Gangetic plain via Ujjain to the western trading ports on the Arabian Sea, and on to Andhra Pradesh on the east coast (see Snp 5.1:36.1).They were sent by a financier abounding in wealth,to whom my father then gave me as daughter-in-law.

Atha me sāketato varakā, Āgacchumuttamakulīnā; Seṭṭhī pahūtaratano, Tassa mamaṁ suṇhamadāsi tāto.

Then some suitors came for meAtha me sāketato varakā, from the top family of Sāketa.*Modern Ayodhya in Uttar Pradesh. This is about 800 km to the north-east of Ujjain. The two cities lie on the so-called “southern road”, which leads from the prosperous cities of the Gangetic plain via Ujjain to the western trading ports on the Arabian Sea, and on to Andhra Pradesh on the east coast (see Snp 5.1:36.1).Āgacchumuttamakulīnā; They were sent by a financier abounding in wealth,Seṭṭhī pahūtaratano, to whom my father then gave me as daughter-in-law.Tassa mamaṁ suṇhamadāsi tāto.

Come morning and come evening,I bowed with my head to the feetof my father and mother-in-law,just as I had been told.

Sassuyā sasurassa ca, Sāyaṁ pātaṁ paṇāmamupagamma; Sirasā karomi pāde, Vandāmi yathāmhi anusiṭṭhā.

Come morning and come evening,Sassuyā sasurassa ca, I bowed with my head to the feetSāyaṁ pātaṁ paṇāmamupagamma; of my father and mother-in-law,Sirasā karomi pāde, just as I had been told.Vandāmi yathāmhi anusiṭṭhā.

Whenever I saw my husband’s sisters,his brothers, his servants,or even he, my one and only,I nervously gave them a seat.

Yā mayhaṁ sāmikassa, Bhaginiyo bhātuno parijano vā; Tamekavarakampi disvā, Ubbiggā āsanaṁ demi.

Whenever I saw my husband’s sisters,Yā mayhaṁ sāmikassa, his brothers, his servants,Bhaginiyo bhātuno parijano vā; or even he, my one and only,Tamekavarakampi disvā, I nervously gave them a seat.Ubbiggā āsanaṁ demi.

Whatever they wanted—food and drink,treats, or whatever was in the cupboard—I brought out and offered to them,ensuring each got what was fitting.

Annena ca pānena ca, Khajjena ca yañca tattha sannihitaṁ; Chādemi upanayāmi ca, Demi ca yaṁ yassa patirūpaṁ.

Whatever they wanted—food and drink,Annena ca pānena ca, treats, or whatever was in the cupboard—Khajjena ca yañca tattha sannihitaṁ; I brought out and offered to them,Chādemi upanayāmi ca, ensuring each got what was fitting.Demi ca yaṁ yassa patirūpaṁ.

Having risen bright and early,I approached the main house,washed my hands and feet,and went to my husband with cupped palms.

Kālena upaṭṭhahitvā, *upaṭṭhahitvā → uṭṭhahitvā (sya1ed, sya2ed, pts1ed, pts2ed, mr); upaṭṭhahituṁ (?)Gharaṁ samupagamāmi ummāre; Dhovantī hatthapāde, Pañjalikā sāmikamupemi.

Having risen bright and early,Kālena upaṭṭhahitvā, *upaṭṭhahitvā → uṭṭhahitvā (sya1ed, sya2ed, pts1ed, pts2ed, mr); upaṭṭhahituṁ (?)I approached the main house,Gharaṁ samupagamāmi ummāre; washed my hands and feet,Dhovantī hatthapāde, and went to my husband with cupped palms.Pañjalikā sāmikamupemi.

Taking a comb, adornments,eyeshadow, and a mirror,I myself did the makeup for my husband,as if I were his beautician.

Kocchaṁ pasādaṁ añjaniñca, Ādāsakañca gaṇhitvā; Parikammakārikā viya, Sayameva patiṁ vibhūsemi.

Taking a comb, adornments,Kocchaṁ pasādaṁ añjaniñca, eyeshadow, and a mirror,Ādāsakañca gaṇhitvā; I myself did the makeup for my husband,Parikammakārikā viya, as if I were his beautician.Sayameva patiṁ vibhūsemi.

I myself cooked the rice;I myself washed the pots.I looked after my husbandlike a mother her only child.

Sayameva odanaṁ sādhayāmi, Sayameva bhājanaṁ dhovantī; Mātāva ekaputtakaṁ, Tathā bhattāraṁ paricarāmi. *Tathā → tadā (bj)

I myself cooked the rice;Sayameva odanaṁ sādhayāmi, I myself washed the pots.Sayameva bhājanaṁ dhovantī; I looked after my husbandMātāva ekaputtakaṁ, like a mother her only child.Tathā bhattāraṁ paricarāmi. *Tathā → tadā (bj)

Thus I showed my devotion to him,*Bhatti “devotion” in this line is followed by anuratta (“loyal”) in the next. The persistence of senses of these words is shown by their occurrence together in the much later Haribhaktikalpalatikā 1.10 (bhaktānuraktaṁ).a loyal, virtuous, and humble servant,getting up early, and working tirelessly:yet still my husband did me wrong.

Evaṁ maṁ bhattikataṁ, Anurattaṁ kārikaṁ nihatamānaṁ; Uṭṭhāyikaṁ analasaṁ, *Uṭṭhāyikaṁ → uṭṭhāhikaṁ (mr)Sīlavatiṁ dussate bhattā.

Thus I showed my devotion to him,*Bhatti “devotion” in this line is followed by anuratta (“loyal”) in the next. The persistence of senses of these words is shown by their occurrence together in the much later Haribhaktikalpalatikā 1.10 (bhaktānuraktaṁ).Evaṁ maṁ bhattikataṁ, a loyal, virtuous, and humble servant,Anurattaṁ kārikaṁ nihatamānaṁ; getting up early, and working tirelessly:Uṭṭhāyikaṁ analasaṁ, *Uṭṭhāyikaṁ → uṭṭhāhikaṁ (mr)yet still my husband did me wrong.Sīlavatiṁ dussate bhattā.

He said to his mother and father:‘I’ll take my leave and go,I can’t stand to live together with Isidāsīstaying in the same house.’

So mātarañca pitarañca, Bhaṇati ‘āpucchahaṁ gamissāmi; Isidāsiyā na saha vacchaṁ, Ekāgārehaṁ saha vatthuṁ’. *Ekāgārehaṁ → ekagharepa'haṁ (?)

He said to his mother and father:So mātarañca pitarañca, ‘I’ll take my leave and go,Bhaṇati ‘āpucchahaṁ gamissāmi; I can’t stand to live together with IsidāsīIsidāsiyā na saha vacchaṁ, staying in the same house.’Ekāgārehaṁ saha vatthuṁ’. *Ekāgārehaṁ → ekagharepa'haṁ (?)

‘Son, don’t speak like this!Isidāsī is astute and competent,she gets up early and works tirelessly,son, why doesn’t she please you?’

‘Mā evaṁ putta avaca, Isidāsī paṇḍitā paribyattā; Uṭṭhāyikā analasā, Kiṁ tuyhaṁ na rocate putta’.

‘Son, don’t speak like this!‘Mā evaṁ putta avaca, Isidāsī is astute and competent,Isidāsī paṇḍitā paribyattā; she gets up early and works tirelessly,Uṭṭhāyikā analasā, son, why doesn’t she please you?’Kiṁ tuyhaṁ na rocate putta’.

‘She hasn’t done anything to hurt me,but I just can’t stand to live with her.As far as I’m concerned, she’s just detestable.I’ve had enough, I’ll take my leave and go.’

‘Na ca me hiṁsati kiñci, Na cahaṁ isidāsiyā saha vacchaṁ; Dessāva me alaṁ me, Apucchāhaṁ gamissāmi’. *Apucchāhaṁ → āpucchāhaṁ (sya1ed, sya2ed, pts1ed, pts2ed); āpucchahaṁ-nāpucchahaṁ (?)

‘She hasn’t done anything to hurt me,‘Na ca me hiṁsati kiñci, but I just can’t stand to live with her.Na cahaṁ isidāsiyā saha vacchaṁ; As far as I’m concerned, she’s just detestable.Dessāva me alaṁ me, I’ve had enough, I’ll take my leave and go.’Apucchāhaṁ gamissāmi’. *Apucchāhaṁ → āpucchāhaṁ (sya1ed, sya2ed, pts1ed, pts2ed); āpucchahaṁ-nāpucchahaṁ (?)

When they heard his words,my father-in-law and mother-in-law asked me:‘What did you do wrong?Boldly tell how it occurred.’*Accept Norman’s reading vissatthā (confident, without fear) for vissaṭṭhā (clearly).

Tassa vacanaṁ suṇitvā, Sassu sasuro ca maṁ apucchiṁsu; ‘Kissa tayā aparaddhaṁ, *Kissa → kiṁsa (?)Bhaṇa vissaṭṭhā yathābhūtaṁ’.

When they heard his words,Tassa vacanaṁ suṇitvā, my father-in-law and mother-in-law asked me:Sassu sasuro ca maṁ apucchiṁsu; ‘What did you do wrong?‘Kissa tayā aparaddhaṁ, *Kissa → kiṁsa (?)Boldly tell how it occurred.’*Accept Norman’s reading vissatthā (confident, without fear) for vissaṭṭhā (clearly).Bhaṇa vissaṭṭhā yathābhūtaṁ’.

‘I’ve done nothing wrong,I haven’t hurt him, or said anything bad.What can I possibly do,when my husband finds me so hateful?’

‘Napihaṁ aparajjhaṁ kiñci, Napi hiṁsemi na bhaṇāmi dubbacanaṁ; Kiṁ sakkā kātuyye, Yaṁ maṁ viddessate bhattā’.

‘I’ve done nothing wrong,‘Napihaṁ aparajjhaṁ kiñci, I haven’t hurt him, or said anything bad.Napi hiṁsemi na bhaṇāmi dubbacanaṁ; What can I possibly do,Kiṁ sakkā kātuyye, when my husband finds me so hateful?’Yaṁ maṁ viddessate bhattā’.

They led me back to my father’s home,distraught, overcome with suffering, and said:‘By caring for our son,we’ve lost her, so lovely and lucky!’

Te maṁ pitugharaṁ paṭinayiṁsu, Vimanā dukhena adhibhūtā; Puttamanurakkhamānā, ‘Jitāmhase rūpiniṁ lakkhiṁ’.

They led me back to my father’s home,Te maṁ pitugharaṁ paṭinayiṁsu, distraught, overcome with suffering, and said:Vimanā dukhena adhibhūtā; ‘By caring for our son,Puttamanurakkhamānā, we’ve lost her, so lovely and lucky!’‘Jitāmhase rūpiniṁ lakkhiṁ’.

Next my dad gave me to the householdof a second wealthy family-man.For this he got half the bride-priceof that which the financier paid.

Atha maṁ adāsi tāto, Aḍḍhassa gharamhi dutiyakulikassa; Tato upaḍḍhasuṅkena, Yena maṁ vindatha seṭṭhi.

Next my dad gave me to the householdAtha maṁ adāsi tāto, of a second wealthy family-man.Aḍḍhassa gharamhi dutiyakulikassa; For this he got half the bride-priceTato upaḍḍhasuṅkena, of that which the financier paid.Yena maṁ vindatha seṭṭhi.

In his house I also lived a month,before he too wanted me gone;though I served him like a slave,virtuous and doing no wrong.

Tassapi gharamhi māsaṁ, Avasiṁ atha sopi maṁ paṭiccharayi; *paṭiccharayi → paṭicchasi (bj); paṭicchati (sya1ed, sya2ed, pts1ed, pts2ed);Dāsīva upaṭṭhahantiṁ, Adūsikaṁ sīlasampannaṁ.

In his house I also lived a month,Tassapi gharamhi māsaṁ, before he too wanted me gone;Avasiṁ atha sopi maṁ paṭiccharayi; *paṭiccharayi → paṭicchasi (bj); paṭicchati (sya1ed, sya2ed, pts1ed, pts2ed);though I served him like a slave,Dāsīva upaṭṭhahantiṁ, virtuous and doing no wrong.Adūsikaṁ sīlasampannaṁ.

My father then spoke to a beggar for alms,a tamer of others and of himself:‘Be my son-in-law;set aside your tonsure-cloth and pot.’*Poṭṭhi is unique in Pali, and evidently represents the Sanskrit pauṣṭika, a robe used for the tonsure ceremony. Also, the father uses ghaṭika (“pot”) rather than the familiar patta (“bowl”).

Bhikkhāya ca vicarantaṁ, Damakaṁ dantaṁ me pitā bhaṇati; ‘Hohisi me jāmātā, *Hohisi → sohisi (bj, pts1ed, pts2ed); so sihi (sya1ed, sya2ed)Nikkhipa poṭṭhiñca ghaṭikañca’. *poṭṭhiñca → pontiñca (bj, sya1ed, sya2ed, pts1ed, pts2ed)

My father then spoke to a beggar for alms,Bhikkhāya ca vicarantaṁ, a tamer of others and of himself:Damakaṁ dantaṁ me pitā bhaṇati; ‘Be my son-in-law;‘Hohisi me jāmātā, *Hohisi → sohisi (bj, pts1ed, pts2ed); so sihi (sya1ed, sya2ed)set aside your tonsure-cloth and pot.’*Poṭṭhi is unique in Pali, and evidently represents the Sanskrit pauṣṭika, a robe used for the tonsure ceremony. Also, the father uses ghaṭika (“pot”) rather than the familiar patta (“bowl”).Nikkhipa poṭṭhiñca ghaṭikañca’. *poṭṭhiñca → pontiñca (bj, sya1ed, sya2ed, pts1ed, pts2ed)

He stayed a fortnight before he said to my dad:‘Give me back my tonsure-cloth,my pot and my mug—*For mallaka as “mug” see AN 3.100:4.1.I’ll wander begging again.’

Sopi vasitvā pakkhaṁ, *pakkhaṁ → pakkamatha (bj)Atha tātaṁ bhaṇati ‘dehi me poṭṭhiṁ; Ghaṭikañca mallakañca, Punapi bhikkhaṁ carissāmi’.

He stayed a fortnight before he said to my dad:Sopi vasitvā pakkhaṁ, *pakkhaṁ → pakkamatha (bj)‘Give me back my tonsure-cloth,Atha tātaṁ bhaṇati ‘dehi me poṭṭhiṁ; my pot and my mug—*For mallaka as “mug” see AN 3.100:4.1.Ghaṭikañca mallakañca, I’ll wander begging again.’Punapi bhikkhaṁ carissāmi’.

So then my mum and my dadand my whole group of relatives said:‘What has not been done for you here?Quickly, tell us what we can do for you!’

Atha naṁ bhaṇatī tāto, Ammā sabbo ca me ñātigaṇavaggo; ‘Kiṁ te na kīrati idha, Bhaṇa khippaṁ taṁ te karihi’ti.

So then my mum and my dadAtha naṁ bhaṇatī tāto, and my whole group of relatives said:Ammā sabbo ca me ñātigaṇavaggo; ‘What has not been done for you here?‘Kiṁ te na kīrati idha, Quickly, tell us what we can do for you!’Bhaṇa khippaṁ taṁ te karihi’ti.

When they spoke to him like this he said,‘If I can make do for myself, that is enough.I can’t stand to live together with Isidāsīstaying in the same house.’

Evaṁ bhaṇito bhaṇati, ‘Yadi me attā sakkoti alaṁ mayhaṁ; Isidāsiyā na saha vacchaṁ, Ekagharehaṁ saha vatthuṁ’.

When they spoke to him like this he said,Evaṁ bhaṇito bhaṇati, ‘If I can make do for myself, that is enough.‘Yadi me attā sakkoti alaṁ mayhaṁ; I can’t stand to live together with IsidāsīIsidāsiyā na saha vacchaṁ, staying in the same house.’Ekagharehaṁ saha vatthuṁ’.

Released, he left.But I sat all alone contemplating:‘Having taken my leave, I’ll go,either to die or to go forth.’

Vissajjito gato so, Ahampi ekākinī vicintemi; ‘Āpucchitūna gacchaṁ, Marituye vā pabbajissaṁ vā’. *Marituye → maritāye (bj); marituṁ (sya1ed, sya2ed)

Released, he left.Vissajjito gato so, But I sat all alone contemplating:Ahampi ekākinī vicintemi; ‘Having taken my leave, I’ll go,‘Āpucchitūna gacchaṁ, either to die or to go forth.’Marituye vā pabbajissaṁ vā’. *Marituye → maritāye (bj); marituṁ (sya1ed, sya2ed)

But then Mistress Jinadattā,learned and virtuous,who had memorized the monastic law,came resorting to my dad’s house for alms.

Atha ayyā jinadattā, Āgacchī gocarāya caramānā; Tātakulaṁ vinayadharī, Bahussutā sīlasampannā.

But then Mistress Jinadattā,Atha ayyā jinadattā, learned and virtuous,Āgacchī gocarāya caramānā; who had memorized the monastic law,Tātakulaṁ vinayadharī, came resorting to my dad’s house for alms.Bahussutā sīlasampannā.

When I saw her,I rose from my seat and prepared it for her.When she had taken her seat,I honored her feet and offered her a meal,

Taṁ disvāna amhākaṁ, Uṭṭhāyāsanaṁ tassā paññāpayiṁ; *Uṭṭhāyāsanaṁ → uṭṭhāya +Nisinnāya ca pāde, Vanditvā bhojanamadāsiṁ.

When I saw her,Taṁ disvāna amhākaṁ, I rose from my seat and prepared it for her.Uṭṭhāyāsanaṁ tassā paññāpayiṁ; *Uṭṭhāyāsanaṁ → uṭṭhāya +When she had taken her seat,Nisinnāya ca pāde, I honored her feet and offered her a meal,Vanditvā bhojanamadāsiṁ.

satiating her with food and drink,treats, or whatever was in the cupboard.Then I said:‘Ma’am, I wish to go forth!’

Annena ca pānena ca, Khajjena ca yañca tattha sannihitaṁ; Santappayitvā avacaṁ, ‘Ayye icchāmi pabbajituṁ’.

satiating her with food and drink,Annena ca pānena ca, treats, or whatever was in the cupboard.Khajjena ca yañca tattha sannihitaṁ; Then I said:Santappayitvā avacaṁ, ‘Ma’am, I wish to go forth!’‘Ayye icchāmi pabbajituṁ’.

But my dad said to me:‘Child, practice Dhamma right here then!With food and drinksatisfy ascetics and the twice-born.’*“Twice-born” (dvijātī) is an epithet of brahmins, referring to material and spiritual births. It is normally found only in later literature, and this might be the first recorded usage of the idiom.

Atha maṁ bhaṇatī tāto, ‘Idheva puttaka carāhi tvaṁ dhammaṁ; *puttaka → puttike (sya1ed, sya2ed, mr)Annena ca pānena ca, Tappaya samaṇe dvijātī ca’.

But my dad said to me:Atha maṁ bhaṇatī tāto, ‘Child, practice Dhamma right here then!‘Idheva puttaka carāhi tvaṁ dhammaṁ; *puttaka → puttike (sya1ed, sya2ed, mr)With food and drinkAnnena ca pānena ca, satisfy ascetics and the twice-born.’*“Twice-born” (dvijātī) is an epithet of brahmins, referring to material and spiritual births. It is normally found only in later literature, and this might be the first recorded usage of the idiom.Tappaya samaṇe dvijātī ca’.

Then I said to my dad,crying, my cupped palms raised to him:‘I’ve done bad things in the past;I shall wear that bad deed away.’

Athahaṁ bhaṇāmi tātaṁ, Rodantī añjaliṁ paṇāmetvā; ‘Pāpañhi mayā pakataṁ, Kammaṁ taṁ nijjaressāmi’.

Then I said to my dad,Athahaṁ bhaṇāmi tātaṁ, crying, my cupped palms raised to him:Rodantī añjaliṁ paṇāmetvā; ‘I’ve done bad things in the past;‘Pāpañhi mayā pakataṁ, I shall wear that bad deed away.’Kammaṁ taṁ nijjaressāmi’.

And my dad said to me:‘May you attain awakening, the highest state,and may you find the extinguishmentthat was realized by the best of men!’

Atha maṁ bhaṇatī tāto, ‘Pāpuṇa bodhiñca aggadhammañca; Nibbānañca labhassu, Yaṁ sacchikarī dvipadaseṭṭho’.

And my dad said to me:Atha maṁ bhaṇatī tāto, ‘May you attain awakening, the highest state,‘Pāpuṇa bodhiñca aggadhammañca; and may you find the extinguishmentNibbānañca labhassu, that was realized by the best of men!’Yaṁ sacchikarī dvipadaseṭṭho’.

I bowed down to my mother and father,and my whole group of relatives;and then, seven days after going forth,I realized the three knowledges.

Mātāpitū abhivādayitvā, Sabbañca ñātigaṇavaggaṁ; Sattāhaṁ pabbajitā, Tisso vijjā aphassayiṁ.

I bowed down to my mother and father,Mātāpitū abhivādayitvā, and my whole group of relatives;Sabbañca ñātigaṇavaggaṁ; and then, seven days after going forth,Sattāhaṁ pabbajitā, I realized the three knowledges.Tisso vijjā aphassayiṁ.

I know my last seven lives;I shall relate to you the deedsof which this life is the fruit and result:focus your whole mind on that.

Jānāmi attano satta, Jātiyo yassayaṁ phalavipāko; Taṁ tava ācikkhissaṁ, Taṁ ekamanā nisāmehi.

I know my last seven lives;Jānāmi attano satta, I shall relate to you the deedsJātiyo yassayaṁ phalavipāko; of which this life is the fruit and result:Taṁ tava ācikkhissaṁ, focus your whole mind on that.Taṁ ekamanā nisāmehi.

In the city of ErakaccaI was a goldsmith with lots of money.Drunk on the pride of youth,I had sex with someone else’s wife.

Nagaramhi erakacche, *erakacche → erakakacche (sya1ed, sya2ed, pts1ed, pts2ed, mr)Suvaṇṇakāro ahaṁ pahūtadhano; Yobbanamadena matto, So paradāraṁ asevihaṁ.

In the city of ErakaccaNagaramhi erakacche, *erakacche → erakakacche (sya1ed, sya2ed, pts1ed, pts2ed, mr)I was a goldsmith with lots of money.Suvaṇṇakāro ahaṁ pahūtadhano; Drunk on the pride of youth,Yobbanamadena matto, I had sex with someone else’s wife.So paradāraṁ asevihaṁ.

Having passed away from there,I burned in hell for a long time.Rising up from thereI was conceived in a monkey’s womb.

Sohaṁ tato cavitvā, Nirayamhi apaccisaṁ ciraṁ; Pakko tato ca uṭṭhahitvā, Makkaṭiyā kucchimokkamiṁ.

Having passed away from there,Sohaṁ tato cavitvā, I burned in hell for a long time.Nirayamhi apaccisaṁ ciraṁ; Rising up from therePakko tato ca uṭṭhahitvā, I was conceived in a monkey’s womb.Makkaṭiyā kucchimokkamiṁ.

When I was only seven days old,I was castrated by the monkey chief.This was the fruit of that deed,because of adultery with another’s wife.

Sattāhajātakaṁ maṁ, Mahākapi yūthapo nillacchesi; Tassetaṁ kammaphalaṁ, Yathāpi gantvāna paradāraṁ.

When I was only seven days old,Sattāhajātakaṁ maṁ, I was castrated by the monkey chief.Mahākapi yūthapo nillacchesi; This was the fruit of that deed,Tassetaṁ kammaphalaṁ, because of adultery with another’s wife.Yathāpi gantvāna paradāraṁ.

Having passed away from there,passing away in Sindhava grove,I was conceived in the wombof a lame, one-eyed she-goat.

Sohaṁ tato cavitvā, Kālaṁ karitvā sindhavāraññe; Kāṇāya ca khañjāya ca, Eḷakiyā kucchimokkamiṁ.

Having passed away from there,Sohaṁ tato cavitvā, passing away in Sindhava grove,Kālaṁ karitvā sindhavāraññe; I was conceived in the wombKāṇāya ca khañjāya ca, of a lame, one-eyed she-goat.Eḷakiyā kucchimokkamiṁ.

I carried children on my back for twelve years,and all the while I was castrated,worm-eaten, and tail-less,because of adultery with another’s wife.

Dvādasa vassāni ahaṁ, Nillacchito dārake parivahitvā; Kimināvaṭṭo akallo, Yathāpi gantvāna paradāraṁ.

I carried children on my back for twelve years,Dvādasa vassāni ahaṁ, and all the while I was castrated,Nillacchito dārake parivahitvā; worm-eaten, and tail-less,Kimināvaṭṭo akallo, because of adultery with another’s wife.Yathāpi gantvāna paradāraṁ.

Having passed away from there,I was reborn in a cowowned by a cattle merchant.A red calf, castrated, for twelve months

Sohaṁ tato cavitvā, Govāṇijakassa gāviyā jāto; Vaccho lākhātambo, Nillacchito dvādase māse.

Having passed away from there,Sohaṁ tato cavitvā, I was reborn in a cowGovāṇijakassa gāviyā jāto; owned by a cattle merchant.Vaccho lākhātambo, A red calf, castrated, for twelve monthsNillacchito dvādase māse.

I drew a big plow.I shouldered a cart,blind, tail-less, feeble,because of adultery with another’s wife.

Voḍhūna naṅgalamahaṁ, *Voḍhūna → te puna (sya1ed, sya2ed, pts1ed, pts2ed, mr); vodhuna (Ma-aka)Sakaṭañca dhārayāmi; Andhovaṭṭo akallo, Yathāpi gantvāna paradāraṁ.

I drew a big plow.Voḍhūna naṅgalamahaṁ, *Voḍhūna → te puna (sya1ed, sya2ed, pts1ed, pts2ed, mr); vodhuna (Ma-aka)I shouldered a cart,Sakaṭañca dhārayāmi; blind, tail-less, feeble,Andhovaṭṭo akallo, because of adultery with another’s wife.Yathāpi gantvāna paradāraṁ.

Having passed away from there,I was born of a slave in the street,with neither male nor female parts,*The text is literally “neither woman nor man”. The preceding verses speak repeatedly of castration, making it clear that this means having no genitals, rather than simply being a person who is non-binary.because of adultery with another’s wife.

Sohaṁ tato cavitvā, Vīthiyā dāsiyā ghare jāto; Neva mahilā na puriso, Yathāpi gantvāna paradāraṁ.

Having passed away from there,Sohaṁ tato cavitvā, I was born of a slave in the street,Vīthiyā dāsiyā ghare jāto; with neither male nor female parts,*The text is literally “neither woman nor man”. The preceding verses speak repeatedly of castration, making it clear that this means having no genitals, rather than simply being a person who is non-binary.Neva mahilā na puriso, because of adultery with another’s wife.Yathāpi gantvāna paradāraṁ.

I died at thirty years of age,and was reborn as a girl in a carter’s family.We were poor, of little wealth,greatly oppressed by creditors.

Tiṁsativassamhi mato, Sākaṭikakulamhi dārikā jātā; Kapaṇamhi appabhoge, Dhanika purisapātabahulamhi.

I died at thirty years of age,Tiṁsativassamhi mato, and was reborn as a girl in a carter’s family.Sākaṭikakulamhi dārikā jātā; We were poor, of little wealth,Kapaṇamhi appabhoge, greatly oppressed by creditors.Dhanika purisapātabahulamhi.

Because of the huge interest we owed,I was dragged away screaming,taken by force from the family homeby a caravan leader.

Taṁ maṁ tato satthavāho, Ussannāya vipulāya vaḍḍhiyā; Okaḍḍhati vilapantiṁ, Acchinditvā kulagharasmā.

Because of the huge interest we owed,Taṁ maṁ tato satthavāho, I was dragged away screaming,Ussannāya vipulāya vaḍḍhiyā; taken by force from the family homeOkaḍḍhati vilapantiṁ, by a caravan leader.Acchinditvā kulagharasmā.

When I was sixteen years old,seeing I was a girl of marriageable age,*For pattayobbanaṁ as “come of age”, i.e. old enough to have sex, see Ja 532:80.4.his son confined me as his wife—*Like an ox in a pen (AN 6.60:3.1).Giridāsa was his name.

Atha soḷasame vasse, Disvā maṁ pattayobbanaṁ kaññaṁ; Orundhatassa putto, Giridāso nāma nāmena.

When I was sixteen years old,Atha soḷasame vasse, seeing I was a girl of marriageable age,*For pattayobbanaṁ as “come of age”, i.e. old enough to have sex, see Ja 532:80.4.Disvā maṁ pattayobbanaṁ kaññaṁ; his son confined me as his wife—*Like an ox in a pen (AN 6.60:3.1).Orundhatassa putto, Giridāsa was his name.Giridāso nāma nāmena.

He also had another wife,a virtuous and well-known lady of quality,loyal to her husband;yet I stirred up resentment in her.

Tassapi aññā bhariyā, Sīlavatī guṇavatī yasavatī ca; Anurattā bhattāraṁ, *Anurattā → anuvattā (mr)Tassāhaṁ viddesanamakāsiṁ. *Tassāhaṁ → tassa taṁ (?)

He also had another wife,Tassapi aññā bhariyā, a virtuous and well-known lady of quality,Sīlavatī guṇavatī yasavatī ca; loyal to her husband;Anurattā bhattāraṁ, *Anurattā → anuvattā (mr)yet I stirred up resentment in her.Tassāhaṁ viddesanamakāsiṁ. *Tassāhaṁ → tassa taṁ (?)

As the fruit of that deed,they abandoned me and left,though I served them like a slave.Now I’ve made an end to this as well.”

Tassetaṁ kammaphalaṁ, Yaṁ maṁ apakīritūna gacchanti; Dāsīva upaṭṭhahantiṁ, Tassapi anto kato mayā”ti.

As the fruit of that deed,Tassetaṁ kammaphalaṁ, they abandoned me and left,Yaṁ maṁ apakīritūna gacchanti; though I served them like a slave.Dāsīva upaṭṭhahantiṁ, Now I’ve made an end to this as well.”Tassapi anto kato mayā”ti.