Ja 195 Pabbatūpattharajātaka
The Birth Story about the Valley (2s)
In the present a courtier had an affair in the king of Kosala’s harem, and the king asked advice of the Buddha as to what he should do. The Buddha told a story of a similar event in the past, and the wise advice he had given at that time.
The Bodhisatta = the wise minister (paṇḍitāmacca),
Ānanda = the king (of Benares) (rājā).
Keywords: Lust, Forgiveness.
“A happy lake.”
We are told that a certain courtier intrigued in the royal harem. The king inquired into the matter, and when he found it all out exactly he determined to tell the Teacher. So he came to Jetavana, and saluted the Teacher; told him how a courtier had intrigued, and asked what he was to do. The Teacher asked him whether he found the courtier useful to him, and whether he loved his wife. “Yes,” was the reply, “the man is very useful; he is the mainstay of my court; and I do love the woman.” “Sire,” replied the Teacher, “when servants are useful, and women are dear, there is no harming them. In olden days too kings listened to the words of the wise, and were indifferent to such things.” And he told a story of the past.
In the past, when Brahmadatta was king of Benares, the Bodhisatta was born into a courtier’s family. When he came of age, he became the king’s counsellor in things temporal and spiritual.
Now one of the king’s court intrigued in the harem, and the king learned all about it. “He is a most useful servant,” he thought, “and the woman is dear to me. I cannot destroy these two.
He sent for the Bodhisatta, and bade him be seated. “Wise sir,” said he, “I have a question to ask you.”
“Ask it, O king! I will make answer,” replied the other. Then the king asked his question in the words of the first couplet:
1. Pabbatūpatthare ramme jātā pokkharaṇī sivā,
Taṁ siṅgālo apāpāyi, jānaṁ sīhena rakkhitan-ti.
On a delightful mountain plain arose auspicious lotus lakes, a jackal drank there, knowing that it was guarded by a lion.
In this connection, on a delightful mountain plain, spreading out at the foot of an Himalayan mountain, situated in that open space, this is the meaning.
Arose auspicious lotus lakes, appeared auspicious, cool, sweet-water lakes, but only shaded lotus lakes and ponds Lotuses do not grow in flowing rivers, which is the normal translation for nadī, so I think we must take it here as meaning still water ponds, or something similar. are lotus lakes.
Knowing that it was guarded by a lion, that lotus lake enjoyed by lions was guarded by a lion, that jackal, knowing: “This is guarded by a lion,” drank there. Considering this, the foolish jackal, unafraid of the lion, would still drink at such a lotus lake, this is the intention here.
“Surely,” thought the Bodhisatta, “one of his courtiers must have intrigued in the harem,” and he recited the second couplet:
2. Pivanti ce mahārāja sāpadāni mahānadiṁ,
Na tena anadī hoti, khamassu yadi te piyā ti.
If, great king, wild creatures drink from this great pond, because of that it does not stop being a pond, if they are dear to you, be patient.
In this connection, wild creatures, not just jackals, but the rest of the animals beginning with dogs, deer, cats, etc., all wild creatures at that shaded lotus lake, having the given name of a lotus lake.
If they drink from that pond it does not stop being a pond, from that pond, two-footed, also four-footed, also snakes and fish, all drink water there when thirsty, it does not stop being known as a pond because of that, nor is it a polluted pond. Why? For all of them it is in common. Whence a pond is not spoiled from being drunk from, so this woman, through defilements, not having removed her husband, having cohabited with another, does not stop being a woman. Why? Because of being common to all. Nor is she a polluted woman. Why? Because of the state of purity through the ablution at the end.
If they are dear to you, be patient, but if that woman is dear to you, and a helpful counsellor, with both of them, be patient, retain your state of impartiality.
Thus did the Great Being advise the king.
And the king abode by this advice, and he forgave them both, bidding them go and do wrong no more. And from that time they ceased. And the king gave alms, and did good, till at his life’s end he went to fill the hosts of heaven.
And the king of Kosala also, after hearing this discourse, forgave both these people and remained indifferent.
When the Teacher had ended this discourse, he identified the Jātaka, “At that time Ānanda was the king, and I myself was the wise councillor.”