Ja 7 Kaṭṭhahārijātaka
The Story about the Wood Gatherer

In the present the king of Kosala, learning of the low birth of his queen, rejected her, and her son. The Buddha convinces him otherwise, and tells a story of the past where he had been born of a king and claimed his rightful place at court.

−−−−¦⏑−−−¦¦−−−⏑¦⏑−⏑− Siloka pathyā
1. Putto tyāhaṁ mahārāja, tvaṁ maṁ posa janādhipa,
I am your son, great king, you must support me, leader of men,

−−⏑−¦−−−−¦¦−⏑−−¦⏑−⏑− Siloka mavipulā
Aññe pi devo poseti, kiñ-ca devo sakaṁ pajan-ti?
The king supports others, so why not his own son?

Tattha, {1.135} putto tyāhan-ti putto te ahaṁ.
In this connection, I am your son means your son am I. Analysing the compound.

Putto ca nāmesa atrajo, khettajo, antevāsiko, dinnako ti catubbidho.
He is known as a son in four ways: being born from oneself, i.e. a biological son. born by proxy, a pupil, an adopted son.

Tattha, attānaṁ paṭicca jāto atrajo nāma.
In this connection, born because of oneself one is called born from oneself.

Sayanapiṭṭhe pallaṅke ure ti evam-ādīsu nibbatto khettajo nāma.
Being born by laying (the child) on the bed, on the sofa, (or) on the chest, and so on one is born by proxy. PD says: a type of son (fathered by an appointed substitute for the husband). Hindu law, as explained in SED says: kṣetraja, kṣetra-ja m. (scil. putra) “born from the womb”, a son who is the offspring of the wife by a kinsman or person duly appointed to raise up issue to the husband (this is one of the twelve kinds of issue allowed by the old Hindū law) Baudh. Gaut. Mn. ix, 159 ff. Yājñ. i, 68 and 69; ii, 128. Perhaps khetta is a short form for khettakāra, a husbandman, one who tends (someone else’s) field?

Santike sippuggaṇhanako antevāsiko nāma.
Dwelling near while learning a craft one is known as a pupil. Literally: one who lives inside.

Posāvanatthāya dinno dinnako nāma.
One given for nurturing is called an adopted son.

Idha pana atrajaṁ sandhāya, putto ti vuttaṁ.
But here referring to one who is born from oneself, son is said.

Catūhi saṅgahavatthūhi janaṁ rañjetī ti rājā, mahanto rājā mahārājā.
One who pleases the people with the four bases of kindness is a king, a king who is great is a great king. Analysing the compound.

Tam-ālapanto āha: mahārājā ti.
Addressing him, he said: great king.

Tvaṁ maṁ posa janādhipā ti janādhipa mahājanajeṭṭhaka,
You must support me, leader of men, means leader of men, great elder of men,

tvaṁ maṁ posa, bharassu vaḍḍhehi.
you must support me, you must maintain (me) through development.

Aññe pi devo posetī ti aññe pi hatthibandhādayo manusse,
The king supports others means others, men such as elephant-keepers and so on,

hatthiassādayo tiracchānagate ca bahujane devo poseti.
elephants, horses and so on, animals and the many folk the king supports.

Kiñ-ca devo sakaṁ pajan-ti?
So why not his own son?

Ettha pana kiñ-cā ti garahatthe ca anuggahaṇatthe ca nipāto.
But here why is a particle with the meaning of both blaming and encouraging.

“Sakaṁ pajaṁ attano puttaṁ maṁ devo na posetī” ti,
“The king does not support the son who is his own offspring,”

vadanto garahati nāma,
speaking thus he blames him,

“Aññe bahujane posetī” ti, vadanto anuggaṇhati nāma.
“Many other people he supports,” speaking thus he encourages him.

Iti Bodhisatto garahanto pi anuggaṇhanto pi:
Thus the Bodhisatta both blamed and encouraged him,

Kiñ-ca devo sakaṁ pajan?”-ti āha.
saying: So why not his own son?”