English
And those seven hundred wives, well-formed, slender-waisted; Raised their arms and cried, "Why will you abandon us?" 242. And those seven hundred wives, obedient and sweet-speaking; Raised their arms and cried, "Why will you abandon us?" 243. And those seven hundred wives, adorned with all ornaments; The king left them, intent on renunciation. 244. And those seven hundred wives, well-formed, slender-waisted; The king left them, preceded by renunciation. 245. “Those seven hundred wives, obedient and sweet-speaking; The king abandoned them, preceded by renunciation.” 246. “He abandoned the hundred-weight bronze bowl, the golden, hundred-striped one; He took a clay bowl, that second anointing.” 247. “Fearsome, fire-like flames, burn the treasuries in parts; Silver and gold, many pearls and cat’s-eyes. 248. “Gems and conch-pearls, sandalwood paste; Skins, staffs and goods, much iron and black iron; Come, O king, turn back, lest this wealth of yours be destroyed.” 249. “Most happily indeed we live, we who have nothing at all; When Mithilā was burning, nothing of mine was burned.” 250. “Bandits have arisen, they are destroying your kingdom; Come, O king, turn back, lest this kingdom be destroyed.” 251. “Most happily indeed we live, we who have nothing at all; When the kingdom was being plundered, nothing of mine was plundered.” 252. “Most happily indeed we live, we who have nothing at all; We shall feed on joy, like the Ābhassara gods.” 253. “What is this great noise, what is this village revelry? We ask you, ascetic, where has this crowd gone?” 254. “This crowd has gone after me, as I depart; Going beyond the boundary, for the attainment of the sage’s silence; Going mixed with joys, why do you ask, knowing?” 255. “Do not think you have crossed, while bearing this body; This is not to be crossed, for there are many obstacles.” 256. “Who would be an obstacle to me, living in such a way; Who would not desire sensual pleasures, neither seen nor unseen?” 257. “Sleep, sloth, yawning, delight is the joy of food; Many dangers, indeed, dwell in the body.” 258. “It is well, indeed, that your honor, Brahmin, instructs me; Brahmin, I ask you, who are you, sir?” 259. “Nārada is my name, Kassapa they know me as; I came to your presence, good is the company of the virtuous. 260. “May all joy, and dwelling be yours; What is lacking, fulfill it, with patience and tranquility. 261. “Extend what is bent, and extend what is unbent; Having honored action, knowledge, and the Dhamma, wander forth.” 262. “Many elephants and horses, cities and countries; Having abandoned Janaka, I went forth, I found delight in the alms-bowl. 263. “Did your countrymen, friends, ministers, and relatives; Do you wrong, Janaka, why did that displease you?” 264. “Never, Migājina, did I ever; Unrighteously conquer a relative, nor did relatives conquer me. 265. “Seeing the way of the world, being devoured, mired in mud; Here they are slain, here they are bound, where the common person is attached; Making this comparison, I am a bhikkhu, Migājina.” 266. “Who is your teacher, Blessed One, whose pure word is this? For one does not say that a recluse, who has renounced an eon or knowledge, O chief of chariots, is one who overcomes suffering.” 267. “Never, Migājina, did I ever; Honor and follow any recluse or brahmin.” 268. “With great power, going to the water with splendor; While songs were being sung, while melodies were being played. 269. “Amidst the clamor of musical instruments, harmonized with perfect rhythm; There, Migājina, I saw a fruit, a mango, beyond…” heart; Being struck by people, by beings desiring fruit. 270. "So I, having abandoned that glory, having descended from the deer-skin, approached the root of a mango tree, one with fruit and one without. 271. "Seeing the fruitful mango struck, shattered and stripped, then another mango, blue-green and delightful. 272. "Even so, surely we too, among many thorny rulers, our enemies will slay us, just as the fruitful mango was struck. 273. "The leopard is slain for its skin, the elephant is slain for its tusks; the wealthy are slain for their wealth, the homeless, the friendless; the fruitful mango and the fruitless, both are my teachers." 274. "All the people are distressed, the king has gone forth, they say; elephant-riders, soldiers, charioteers, foot-soldiers. 275. "Having comforted the people, having placed a covering, having placed your son in the kingdom, then afterwards you will go forth." 276. "Abandoned by me are the country folk, friends, ministers, and relatives; there are sons of the Videhas, Dīghāvu, the kingdom's prosperity; they will rule the kingdom, in Mithilā, O lord of the people." 277. "Come, I will instruct you, a saying that pleases me; you rule the kingdom, much evil, much misconduct; by body, speech, and mind, whereby you go to a bad destination. 278. "With what is given by others, completed by others, sustain yourself with alms; that is the practice of the wise." 279. "Even he who does not eat at the fourth mealtime, and dies of hunger like a starved dog; yet he would not partake of defiled, ignoble alms, a noble man, a good person, would not resort to it; this is not good, this is not right, that you, Janaka, eat a dog's leavings." 0. And for me, Sīvali, that is not uneatable, which is given up by a householder, or by a dog; Whatever possessions are gained here by Dhamma, all that food is said to be blameless. 281. O maiden Upasenī, always adorned with anklets; Why does one of your arms make a sound, and one of your arms not make a sound? 282. In this hand of mine, ascetic, two bangles are worn. From their striking together, a sound arises; that is the way of a second (companion). 283. In this hand of mine, ascetic, one bangle is worn. Being without a second, it makes no sound; it remains like a silent sage. 284. A second (person) leads to dispute; with whom will one alone dispute? For you, who desire heaven, let solitude be pleasing. 285. Do you hear, Sīvali, the words spoken by the maiden? She has reproached me, sent (by you); that is the way of a second (companion). 286. This is a two-forked path, good lady, trodden by travelers. You take one of them, and I will take the other. 287. Do not call me 'my husband', nor I 'my wife' again. Speaking just this, they approached the city of Thūṇa. 288. In the fletcher's workshop, when mealtime arrived; And there the fletcher, (having made one shaft straight;) closing one eye, looks crookedly with the other. 289. Do you see well thus, O fletcher, listen to me; That closing one eye, you look crookedly with the other? 290. With two eyes, ascetic, it appears broad. Not reaching the ultimate mark, it is not fit for straightness. 291. But closing one eye, and looking crookedly with the other; Reaching the ultimate mark, it is fit for straightness. 292. A second (person) leads to dispute, with whom... one will dispute; For you, desiring heaven, unity will be prevented. 293. You hear, Sīvalī, the tale, known by the arrow-maker; Sent, you blamed me, that is the way of the other. 294. This is a two-forked path, good lady, trodden by travelers; Of these, you take one, and I, the other. 295. Do not call me 'my husband', nor I 'my wife' again"; "Like a discarded muñja-rope, dwell alone, Sīvalī." The Mahājanaka Jātaka, the second. 540. The Suvaṇṇasāma Jātaka (3) 296. Who indeed shot me with an arrow, me, heedless, carrying water? A warrior, a brahmin, a merchant, who are you, having shot me, hiding? 297. My flesh is not to be eaten, there is no need for my skin; Then for what reason, did you think me fit to be shot? 298. Who are you, or whose son, how are we to know you? Asked by me, friend, tell me, why, having shot me, do you hide? 299. I am the king of Kāsī, they know me as Pīḷiyakkha; Out of greed, having left the kingdom, I wander hunting deer. 300. I am skilled in archery, renowned as Daḷhadhamma; Even an elephant would not escape me, if it came within arrow-shot. 301. Who are you, or whose son, how are we to know you? Of your father and yourself, declare your name and lineage. 302. I am the son of a hunter, good sir, my relatives called me Sāma; While living, they called me, today I have come to lie down. 303. I have been shot by a broad arrow, like a deer with poison; In my own blood, O King, see, I lie drenched. 304. The arrow has gone against (me), see, I am covered in blood; Sick, I ask you, why, having shot me, do you hide? 305. The leopard is killed for its skin, the elephant is killed for its tusks; Then for what reason... by my complexion, you thought me a deer.’’ 306. ‘‘A deer was standing by, it had come within arrow-shot; Seeing it, Sāma, I was startled, then anger came upon me.’’ 307. ‘‘Since I remember myself, since I attained understanding; Deer do not fear me, nor do wild animals in the forest. 308. ‘‘Since I carried the treasure, since I attained youth; Deer do not fear me, nor do wild animals in the forest. 309. ‘‘Fearful are the Kimpurisas, O King, on the Gandhamādana mountain; We go rejoicing, through mountains and forests. 310. ‘‘Then by what complexion, do deer fear me?’’ 311. ‘‘The deer did not fear you, Sāma, why should I speak a lie? Overcome by anger and greed, I shot that arrow at you. 312. ‘‘From where have you come, Sāma, or by whom were you sent? You who go to the river for water, have come to the deer-gathering place.’’ 313. ‘‘My parents are blind, I support them in the great forest; I am their water-carrier, I have come to the deer-gathering place. 314. ‘‘They have but little strength, and their life is but a thousand; Through lack of water, I think the blind ones will die. 315. ‘‘This pain is not so great for me, it can be endured by a man; But that I do not see my mother, that is more painful than this. 316.