VERSE 400
[Early textual editors:]
In Pāṭaliputta, the city named after the [trumpet] flower, the best city on earth, there were two virtuous bhikkhunīs of the Sakyan clan.
Nagaramhi kusumanāme pāṭaliputtamhi pathaviyā maṇḍe
Sakyakulakulīnāyo dve bhikkhuniyo hi guṇavatiyo
COMMENT
‘[Early textual editors:]’: see comment on verses 119-121.
COMMENT
Guṇavatiyo: ‘virtuous.’ See IGPT sv Guṇa.
COMMENT
Kusumanāme: ‘named after the [trumpet] flower.’ Pāṭalī (f.) the trumpet flower (PED).
COMMENT
Nagaramhi pathaviyā maṇḍe: ‘The best city on earth.’ This poem was likely composed many years after the Buddha’s passing, for the following reasons:
1) Firstly, when the Buddha visited the Pātaligāma shortly before his death, it was still being transformed into the capital city of Pāṭaliputta (D.2.87).
2) Secondly, during Isidāsī’s lifetime the bhikkhunī Jinadattā (verse 427) went on almsround in Ujjenī (verse 405). So it was very different from MahāKaccāyana’s time, when that area was short of bhikkhus (appabhikkhuko hoti, Vin.1.195). It took MahāKaccāyana three years to gather a quorum of ten bhikkhus to perform an ordination ceremony.
VERSE 401
One of them was Isidāsī. The other was called Bodhī. They were perfect in virtue. They took delight in practising meditation. They were learned. They had shaken off their spiritual defilements.
Isidāsī tattha ekā dutiyā bodhī ti sīlasampannā ca
Jhānajjhāyanaratāyo bahussutāyo dhutakilesāyo
COMMENT
Sīlasampannā: ‘perfect in virtue.’ See IGPT sv Sampanna.
COMMENT
Jhānajjhāyanaratāyo: ‘They took delight in practising meditation.’ Jhāyati: to practise. See IGPT sv Jhāyati.
COMMENT
Kilesā: ‘spiritual defilements.’ This means rāga, dosa, and moha: Kilesappahānan ti rāgassa pahānaṃ dosassa pahānaṃ mohassa pahānaṃ (Vin.3.93).
VERSE 402
After going on almsround, finishing their meal, washing their bowls, and they were sitting happily in solitude, they had the following conversation:
Tā piṇḍāya caritvā bhattattaṃ kariya dhotapattāyo
Rahitamhi sukhanisinnā imā girā abbhudīresuṃ
VERSE 403
[Bodhī:]
‘You are beautiful, noble Isidāsī. Your youth is still unfaded. Having seen what fault [in the household life] are you applied to the practice of unsensuousness?’
Pāsādikāsi ayye isidāsi vayopi te aparihīno
Kiṃ disvāna vyālikaṃ athāsi nekkhammamanuyuttā
COMMENT
Pāsādikāsi: ‘you are beautiful.’ See IGPT sv Pāsādika.
COMMENT
Vyālikaṃ: ‘fault [in the household life].’ Commentary: Kiṃ disvāna vyālikanti kīdisaṃ vyālikaṃ dosaṃ gharāvāse ādīnavaṃ disvā.
COMMENT
Nekkhamma: ‘the practice of unsensuousness.’ See IGPT sv Nekkhamma.
VERSE 404
Being asked thus in solitude, Isidāsī, proficient in explaining the teaching, replied: ‘Hear, Bodhī, how I went forth [into the ascetic life].
Evaṃ anuyuñjiyamānā sā rahite dhammadesanā kusalā
Isidāsī vacanamabravi suṇa bodhi yathāmhi pabbajitā
VERSE 405
‘In the excellent city of Ujjenī my father was a financier who lived restrained in [conduct within the constraints of the] code of morality. I was his only daughter, beloved, dear, and cherished.
Ujjeniyā puravare mayhaṃ pitā sīlasaṃvuto seṭṭhi
Tassamhi ekadhītā piyā manāpā ca dayitā ca
COMMENT
Sīlasaṃvuto: ‘lived restrained in [conduct within the constraints of the] code of morality.’ See IGPT sv Saṃvara.
VERSE 406
‘Then, with many jewels, came a financier from the most distinguished family in Sāketa. My father gave me to him [to become] his daughter-in-law.
Atha me sāketato varako āgacchi uttamakulīnā
Seṭṭhi bahūtaratano tassa mamaṃ suṇhaṃ adāsi tato
COMMENT
Bahūta: ‘many.’ This is PED’s spelling (sv).
COMMENT
Suṇhaṃ: ‘daughter-in-law.’ Commentary: suṇhaṃ, suṇisaṃ puttassa bhariyaṃ. See PED sv Suṇisā.
VERSE 407
‘Approaching them morning and evening, I bowed with my head, I venerated my parents-in-law’s feet as I had been instructed.
Sassuyā sasurassa ca sāyaṃ pātaṃ paṇāmaṃ upagamma
Sirasā karomi pāde vandāmi yathāmhi anusiṭṭhā
VERSE 408
‘On seeing my husband’s sisters, brothers, or associates [approaching], or my beloved, I scrambled to give them a seat.
Yā mayhaṃ sāmikassa bhaginiyo bhātuno parijano vā
Taṃ ekavarakampi disvā ubbiggā āsanaṃ demi
VERSE 409
‘I delighted them with food, drink, snacks, and whatever else was hoarded away there [in the house]. I brought out and offered whatever was suitable for each of them.
Annena ca pānena ca khajjena ca yañca tattha sannihitaṃ
Chādemi upanayāmi ca demi ca yaṃ yassa patirūpaṃ
COMMENT
Tattha: ‘there [in the house].’ Commentary: Tatthā ti parivesanaṭṭhāne.
COMMENT
Upanayāmi: ‘I brought out.’ Commentary: upanetvā.
VERSE 410
‘Having got up early I approached my husband’s house. Having, on the threshold, washed my hands and feet, I approached my husband with palms joined in respect.
Kālena upaṭṭhahitvā patigharaṃ samupagamāmi ummāre
Dhovitvā hatthapāde pañjalikā sāmikaṃ upemi ca
COMMENT
Ummāre: ‘on the threshold.’ Commentary: Ummāre ti dvāre.
VERSE 411
‘Taking a comb, adornments, eye shadow, and a mirror, I myself adorned my husband like a maidservant.
Kocchaṃ pasādhanaṃ añjaniñca ādāsakañca gaṇhitvā
Parikammakārikā viya sayameva patiṃ vibhūsemi
VERSE 412
‘I myself prepared his rice. I myself washed his dish. I looked after my husband like a mother her only son.
Sayameva odanaṃ sādhayāmi sayameva bhājanaṃ dhoviṃ
Mātāva ekaputtakaṃ tathā bhattāraṃ paricarāmi
COMMENT
Sādhayāmi: ‘prepared.’ Commentary: Sādhayāmī ti pacāmi.
VERSE 413
‘My husband wronged me, one who had in this way rendered him such service as a devoted, humble, early rising, energetic, and virtuous servant.
Evaṃ maṃ bhattikataṃ anurattaṃ kārikaṃ nihatamānaṃ
Uṭṭhāyikaṃ analasaṃ sīlavatiṃ dussate bhattā
VERSE 414
‘He told his mother and father “I take my leave. I will go. I will be unable to live together with Isidāsī in one house.”
So mātarañca pitarañca bhaṇati āpucchāhaṃ gamissāmi
Isidāsiyā na saha sacchaṃ ekagharehaṃ saha vatthuṃ
COMMENT
Na sacchaṃ: ‘will be unable.’ Norman thinks the commentary originally explained this as sakkhissaṃ, i.e. the future of sakkoti.
VERSE 415
‘”Do not speak thus, son. Isidāsī is wise, capable, early rising, and energetic. In what way does she not please you, son?”
Mā evaṃ putta avaca isidāsī paṇḍitā parivyattā
Uṭṭhāyikā analasā kiṃ tuyhaṃ na rocate putta
VERSE 416
‘”She does me no harm, but I will not live with Isidāsī. I find her detestable. I have had enough [of her]. I take my leave. I will go.”
Na ca me hiṃsati kiñci na c’ahaṃ isidāsiyā saha vacchaṃ
Dessāva me alaṃ me āpucchāhaṃ gamissāmi
VERSE 417
‘On hearing his words my parents-in-law asked me, “What have you done wrong? Tell us in confidence [what you] really [did].”
Tassa vacanaṃ suṇitvā sassu sasuro ca maṃ apucchiṃsu
Kissa tayā aparaddhaṃ bhaṇa vissatthā yathābhūtaṃ
VERSE 418
‘“I have done nothing wrong. I have not harmed him. I have voiced no ill-spoken words. What can be done when my husband hates me?”
Napihaṃ aparajjhaṃ kiñci napi hiṃsemi na bhaṇāmi dubbacanaṃ
Kiṃ sakkā kātuṃ ye maṃ viddessate bhattā
VERSE 419
‘Dejected, overcome by misery, they led me back to my father’s house, saying, “In protecting our son we have lost Splendour incarnate.”
Te maṃ pitugharaṃ paṭinayiṃsu vimanā dukkhena adhibhūtā
Puttaṃ anurakkhamānā jitā’mhase rūpiniṃ lakkhiṃ
COMMENT
Jitā: ‘we have lost.’ Commentary: parihīnā.
COMMENT
Vimanā: ‘dejected.’ Commentary: Vimanā ti domanassikā.
VERSE 420
‘Then my father gave me into the household of another wealthy family for half the bride-price for which the financier [from Sāketa] had taken me.
Atha maṃ adāsi tāto aḍḍhassa gharamhi dutiyakulikassa
Tato upaḍḍhasuṅkena yena maṃ vindatha seṭṭhi
VERSE 421
‘In his house I lived just a month, then he too rejected me though I served him like a slave, without harming him, being perfectly virtuous.
Tassapi gharamhi māsaṃ avasiṃ atha sopi maṃ paṭicchurati
Dās’iva upaṭṭhahantiṃ adūsikaṃ sīlasampannaṃ
COMMENT
Paṭicchurati: ‘rejected.’ See Norman’s note.
VERSE 422
‘Then my father spoke to one who was walking on almsround, a tamer [of others], [and himself] inwardly tamed. “Be my son-in-law. Throw away your robes and almsbowl.”
Bhikkhāya ca vicarantaṃ damakaṃ dantaṃ ca me pitā bhaṇati
Hohi pi me jāmātā nikkhipa pontiñca ghaṭikañca
COMMENT
Dantaṃ: ‘[and himself] inwardly tamed.’ No irony, of course.
VERSE 423
‘Then having lived with me just a fortnight he told my father “Give me robes, a bowl, and a cup. I will walk for almsfood again.”
Sopi vasitvā pakkhaṃ atha tātaṃ bhaṇati dehi me pontiṃ
Ghaṭikañca mallakañca punapi bhikkhaṃ carissāmi
VERSE 424
‘Then my father, mother, and the whole group of my relatives asked him, “What has been left undone for you here? Quickly tell us what we could do for you.”
Atha naṃ bhaṇati tāto ammā sabbo ca me ñātigaṇavaggo
Kiṃ te na kīrati idha bhaṇa khippaṃ taṃ te kīrihiti
VERSE 425
‘Spoken to thus, he replied, “Even though I am personally treated with respect [by Isidāsī], I have had enough [of her]. I will be unable to live together with Isidāsī in one house.”
Evaṃ bhaṇito bhaṇati yadi me attā sakkato alaṃ mayhaṃ
Isidāsiyā na saha sacchaṃ ekagharehaṃ saha vatthuṃ
VERSE 426
‘Being allowed to leave, he left. As for me, being all by myself, I thought: “I will take my leave, and either go [somewhere] and die, or I will go forth [into the ascetic life].”
Vissajjito gato so ahampi ekākinī vicintemi
Āpucchitūna gacchaṃ marituṃ ye vā pabbajissaṃ vā
VERSE 427
‘Then the noble [bhikkhunī] Jinadattā, expert in the discipline, learned, perfect in virtue, going on her almsround, came to my father’s house looking for food.
Atha ayyā jinadattā āgacchi gocarāya caramānā
Tātakulaṃ vinayadharī bahussutā sīlasampannā
COMMENT
Gocarāya: ‘looking for food.’ See IGPT sv Gocara.
COMMENT
Caramānā: ‘going on her almsround.’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 428
‘Seeing her at our house I rose from my seat and offered it to her. When she was seated I venerated her feet and gave her food.
Taṃ disvān’amha kule uṭṭhāyāsanaṃ paññāpayiṃ tassā
Nisinnāya ca pāde vanditvā bhojanaṃ adāsiṃ
VERSE 429
‘Having satisfied her with food, drink, snacks, and whatever else was hoarded away there [in the house], I said, “Noble lady, I wish to go forth [into the ascetic life].”
Annena ca pānena ca khajjena ca yañca tattha sannihitaṃ
Santappayitvā avacaṃ ayye icchāmi pabbajituṃ
VERSE 430
‘Then my father said to me: “Practise the teaching right here [in this house], my child. Satisfy ascetics and twice-born [noble disciples] with food and drink.”
Atha maṃ bhaṇati tāto idheva puttike carāhi tvaṃ dhammaṃ
Annena ca pānena ca tappaya samaṇe dvijātī ca
COMMENT
Idheva: ‘right here [in this house].’ Commentary: Idhevā ti imasmiṃ eva gehe ṭhitā.
COMMENT
Dvijātī: ‘twice-born [noble disciples].’ Commentary: Dvijātī ti brāhmaṇajātī. The noble birth is one’s second birth:
• Since I was born with the noble birth I do not recall that I have ever intentionally deprived a living being of life
☸ yatohaṃ bhagini ariyāya jātiyā jāto nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā (M.2.103).
The commentary says ‘twice-born’ means brahmans. But not just brahmans can be twice-born. Any of the noble disciples (ariyasāvako) are, namely the eight types of individual (aṭṭhapurisapuggalā, A.3.286).
VERSE 431
‘Then, weeping and saluting him with joined palms, I said to my father: “Something demeritorious has been done by me. I shall destroy that accumulated demerit.”
Athahaṃ bhaṇāmi tātaṃ rodantī añjaliṃ paṇāmetvā
Pāpaṃ hi mayā pakataṃ kammaṃ taṃ nijjaressāmi
COMMENT
Pāpaṃ: ‘something demeritorious.’ See IGPT sv Pāpaka.
COMMENT
Kammaṃ: ‘accumulated demerit.’ See IGPT sv Kamma.
VERSE 432
‘Then my father said to me: “Attain enlightenment and the highest attainment. Realise the Untroubled which the best of men has realised.”
Atha maṃ bhaṇati tāto pāpuṇa bodhiñca aggadhammañca
Nibbānañca labhassu yaṃ sacchikari dvipadaseṭṭho
COMMENT
Dhamma: ‘attainment.’ See IGPT sv Dhamma.
VERSE 433
‘I venerated my parents and the whole group of my relatives. Seven days after going forth [into the ascetic life] I attained the three final knowledges.
Mātāpitaro abhivādayitvā sabbañca ñātigaṇavaggaṃ
Sattāhaṃ pabbajitā tisso vijjā aphassayisaṃ
VERSE 434
‘I know seven of my former lifetimes. I will explain to you [the deed] of which this [suffering of mine] is the fruit and result. Listen to it attentively.
Jānāmi attano satta jātiyo yass’ayaṃ phalaṃ vipāko
Taṃ tava ācikkhissaṃ taṃ ekamanā nisāmehi
VERSE 435
‘In the city of Erakakaccha I was a wealthy goldsmith. Intoxicated with exuberance on account of youth I enjoyed another man’s wife.
Nagaramhi erakakacche suvaṇṇakāro ahaṃ bahūtadhano
Yobbanamadena matto so paradāraṃ āsevihaṃ
COMMENT
Bahūta: PED’s spelling (sv). See verse 406.
COMMENT
Yobbanamadena matto: ‘intoxicated with exuberance on account of youth.’ See IGPT sv Mada.
COMMENT
Āsevihaṃ: ‘enjoyed.’ Āsevati: to frequent, visit; to practise, pursue, indulge, enjoy (PED sv).
VERSE 436
‘Having passed away from there I was roasted in hell. I was roasted for a long time. Escaping from there I entered a monkey’s womb.
Sohaṃ tato cavitvā nirayamhi apaccisaṃ ciraṃ pakko
Tato ca uṭṭhahitvā makkaṭiyā kucchimokkamiṃ
COMMENT
Uṭṭhahitvā: ‘escaping.’ See DOP sv Utthiṭṭhati.
VERSE 437
‘When I was seven days old a large [adult] monkey, the leader of the group, castrated me. This was the karmic consequence of my transgressing with another man’s wife.
Sattāhaṃ jātakaṃ maṃ mahākapi yūthapo nillacchesi
Tassetaṃ kammaphalaṃ yathāpi gantvāna paradāraṃ
COMMENT
Transgressing: ‘gantvāna.’ Commentary: atikkamitvā.
VERSE 438
‘Having passed away from there, having died in the Sindhava forest, I entered the womb of a one-eyed, lame goat.
Sohaṃ tato cavitvā kālaṃ karitvā sindhavāraññe
Kāṇāya ca khañjāya ca eḷakiyā kucchimokkamiṃ
VERSE 439
‘For twelve years I carried children around [on my back]. And as the result of my transgressing with another man’s wife, I was castrated, full of worms, tailless, and unhealthy.
Dvādasa vassāni ahaṃ nillacchito dārake parivahitvā
Kimino vaṇṭo akallo yathāpi gantvāna paradāraṃ
COMMENT
Dārake parivahitvā: ‘I carried children around [on my back].’ Commentary: piṭṭhiṃ āruyha kumārake vahitvā.
VERSE 440
‘Having passed away from there I was born of a cow belonging to a cattle merchant, a copper-orange calf. Within twelve months I was castrated.
Sohaṃ tato cavitvā govāṇijakassa gāviyā jāto
Vaccho lākhātambo nillacchito dvādase māse
VERSE 441
‘I hauled a heavy plough and [later] pulled a waggon. And as the result of my transgressing with another man’s wife, I was blind, tailless, and unhealthy.
Voḍhūna naṅgalaṃ mahaṃ sakaṭañca dhārayāmi’haṃ
Andho vaṇṭo akallo yathāpi gantvāna paradāraṃ
COMMENT
Voḍhūna: ‘hauled.’ Commentary: Voḍhūnā ti vahitvā.
VERSE 442
‘Having passed away from there I was born of a household slave, on the roadside. And as the result of my transgressing with another man’s wife, I was neither female nor male.
Sohaṃ tato cavitvā vīthiyā dāsiyā ghare jāto
Neva mahilā na puriso yathāpi gantvāna paradāraṃ
VERSE 443
‘I died in my thirtieth year. I was born as a little girl in a wretched and impoverished carter’s family, much oppressed by creditors.
Tiṃsati vassamhi mato sākaṭikakulamhi dārikā jātā
Kapaṇamhi appabhoge dhanikapurisapātabahulamhi
VERSE 444
‘Then, because of the huge accumulation of interest [on loans given by him], a caravan leader forcibly removed me from the family house and dragged me off wailing.
Taṃ maṃ tato satthavāho ussannāya vipulāya vaḍḍhiyā
Okaḍḍhati vilapantiṃ acchinditvā kulagharasmā
COMMENT
Vaḍḍhiyā: ‘interest [on loans given by him].’ Commentary: Vaḍḍhiyāti iṇavaḍḍhiyā.
VERSE 445
‘Then in my sixteenth year [the caravan leader’s] son, called Giridāsa, saw me, a young maiden, and took me as his [subsidiary] wife.
Atha soḷasame vasse disvāna maṃ patta yobbanaṃ kaññaṃ
Orundhat’assa putto giridāso nāma nāmena
COMMENT
Orundhati: ‘took me as his [subsidiary] wife.’ Commentary: avarundhati.
VERSE 446
‘He had another wife, a moral, virtuous, and glorious woman who was devoted to her husband. I stirred up [my husband’s] enmity towards her.
Tassapi aññā bhariyā sīlavatī guṇavatī yasavatī ca
Anurattā bhattāraṃ tassāhaṃ viddesanamakāsiṃ
COMMENT
Guṇavatī: ‘virtuous.’ See IGPT sv Guṇa.
COMMENT
Tassāhaṃ viddesanamakāsiṃ: ‘I stirred up [my husband’s] enmity towards her.’ Commentary: Tassāhaṃ viddesanamakāsinti tassa bhattuno taṃ bhariyaṃ sapattiṃ viddesanakammaṃ akāsiṃ. Yathā taṃ so kujjhati evaṃ paṭipajjiṃ.
VERSE 447
‘That [my husbands in this lifetime] went on rejecting me was a karmic consequence of that [stirring up of my husband’s enmity], though I served [all of them] like a slave. I have [now] put an end to all that [demerit].’
Tassetaṃ kammaphalaṃ yaṃ maṃ apakīritūna gacchanti
Dās’iva upaṭṭhahantiṃ tassapi anto kato mayā ti
COMMENT
Tassapi: ‘all that [demerit].’ Commentary: anunayapāpakakammassa dāruṇassa