Ja 70 Kuddālajātaka
The Story about (the Wise) Kuddāla

In the present one monk ordains and disrobes six times before finally becoming an Arahat during his seventh ordination. The Buddha tells how in a previous life he too had renounced the ascetic life six times before eventually attaining his goal.

⏑−⏑−¦−⏑⏑−¦¦−⏑−⏑¦⏑−⏑− Siloka bhavipulā
1. Na taṁ jitaṁ sādhu jitaṁ, yaṁ jitaṁ avajīyati,
That victory isn’t a good victory, that victory which can be undone,

−−⏑−¦−⏑⏑−¦¦−⏑−−¦⏑−⏑− Siloka bhavipulā
Taṁ kho jitaṁ sādhu jitaṁ, yaṁ jitaṁ nāvajīyatī ti.
That victory is a good victory, that victory which can’t be undone.

Tattha, {1.313} na taṁ jitaṁ sādhu jitaṁ, yaṁ jitaṁ avajīyatī ti,
In this connection, that victory isn’t a good victory, that victory which can be undone,

yaṁ paccāmitte parājinitvā, raṭṭhaṁ jitaṁ paṭiladdhaṁ,
having defeated one’s enemies, one has victory over the kingdom,

puna pi tehi paccāmittehi avajīyati, taṁ jitaṁ sādhujitaṁ nāma na hoti.
but when that is undone by enemies, that victory is certainly not a good victory.

Kasmā?
Why?

Puna avajīyanato.
Because it is undone again.

Aparo nayo:
Another method:

jitaṁ vuccati jayo.
success is said to be victory.

Yo paccāmittehi saddhiṁ yujjhitvā, adhigato jayo,
After going to war with one’s enemies, and acquiring success,

puna tesu {1.314} jinantesu parājayo hoti, so na sādhu, na sobhano.
while subduing them there is defeat, it is not good, not proper.

Kasmā?
Why?

Yasmā puna parājayo va hoti.
Because there is defeat.

Taṁ kho jitaṁ sādhu jitaṁ, yaṁ jitaṁ nāvajīyatī ti,
That victory is a good victory, that victory which can’t be undone,

yaṁ kho pana paccāmitte nimmathetvā,
having crushed one’s enemies,

jitaṁ puna tehi nāvajīyati,
that victory is not undone by them,

yo vā ekavāraṁ laddho jayo, na puna parājayo hoti,
whoever has once gained victory, but not been defeated,

taṁ jitaṁ sādhu jitaṁ sobhanaṁ,
that victory is good, that victory is proper,

so jayo sādhu sobhano nāma hoti.
that victory is certainly good and proper.

Kasmā?
Why?

Puna nāvajīyanato.
Because it is not undone again.

Tasmā tvaṁ, mahārāja, satakkhattum-pi
Therefore you, great king, one hundred times,

sahassakkhattum-pi satasahassakkhattum-pi saṅgāmasīsaṁ jinitvā pi,
one thousand times, one hundred thousand times, having victory,

saṅgāmayodho nāma na hosi.
you are (still) not called a (true) soldier in battle.

Kiṁkāraṇā?
What is the reason?

Attano kilesānaṁ ajitattā.
Your own defilements are undefeated.

Yo pana ekavāram-pi attano abbhantare kilese jināti,
But whoever has once defeated his own internal defilements,

ayaṁ uttamo saṅgāmasīsayodho ti.
this one is the supreme soldier at the battle front.

Ākāse nisinnako va, Buddhalīlāya, rañño Dhammaṁ desesi.
While sitting in the sky, through the Buddha’s grace, he taught the Dhamma to the king.

Uttamasaṅgāmayodhabhāvo panettha:
But here is the Supreme Soldier at the Battle Front (speaking): Dhp 103.

“Yo sahassaṁ sahassena, saṅgāme mānuse jine,
“One may conquer a thousand men a thousand times in a battle,

Ekañ-ca jeyyam-attānaṁ, sa ve saṅgāmajuttamo” ti.
But having conquered one’s own self, one would be supreme in battle.”

Idaṁ suttaṁ sādhakaṁ.
This discourse is effective.