Ja 214 Puṇṇanadījātaka
The Story about the Full River

In the present the monks are talking about the Buddha’s wisdom. The Buddha explains that even in past lives he had been wise and resourceful and tells how he interpreted a verse and a present of a cooked crow from a king, and so won favour with him again.

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
1. Puṇṇaṁ nadiṁ yena ca peyyam-āhu,
The one who drinks when the river is full they say,

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Jātaṁ yavaṁ yena ca guyham-āhu,
The one hidden when the barley is grown they say,

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Dūraṁ gataṁ yena ca avhayanti:
They call upon him when one has gone far off:

−−⏑−¦−⏑⏑¦−⏑−⏑− Tuṭṭhubha
So tyāgato handa ca bhuñja brāhmaṇā ti.
Well then, brahmin, you must eat and then come to him.

Tattha, {2.174} puṇṇaṁ nadiṁ yena ca peyyam-āhū ti
In this connection, the one who drinks when the river is full they say,

‘kākapeyyā’ nadīhi vadantā,
speaking regarding rivers ‘from which a crow can drink’, This seems to have been proverbial, meaning the river is so full even a crow standing on the bank can drink from it.

yena puṇṇaṁ nadiṁ ‘kākapeyyam’-āhu,
the river is full when they say ‘from it a crow can drink’,

na hi apuṇṇā nadī ‘kākapeyyā’ ti vuccati.
but when the river is not full, ‘from it a crow can drink’, is not said.

Yadā pi nadītīre ṭhatvā, gīvaṁ pasāretvā,
Having stood on the river bank, and stretched out his neck,

kākena pātuṁ sakkā hoti, tadā naṁ ‘kākapeyyā’ ti vadanti.
the crow is able to drink, because of that they say ‘from which a crow can drink’.

Jātaṁ yavaṁ yena ca guyham-āhū ti,
The one hidden when the barley is grown they say,

yavan-ti desanāsīsamattaṁ,
barley is merely an abbreviated teaching,

idha pana sabbam-pi jātaṁ uggataṁ sampannataruṇasassaṁ adhippetaṁ.
but here all young crops that have grown up and are ripe is the intention. I.e. barley is being used as a synecdoche to indicate all young crops.

Tañ-hi yadā anto paviṭṭhakākaṁ paṭicchādetuṁ sakkoti,
Truly when a crow has entered inside he is able to be concealed,

tadā guyhatī, ti guyhaṁ.
at that time he hides, so hidden (is said).

Kiṁ guyhati?
Who hides?

The crow.

Iti kākassa guyhaṁ kākaguyhan-ti taṁ vadamānā,
Thus with the hiding of the crow ‘the crow-hider’, is spoken of,

kākena guyhavacanassa kāraṇabhūtena ‘guyhan’-ti vadanti.
‘hidden’ is said because of the crow who is the cause for the word indicating hidden.

Tena vuttaṁ yena ca guyham-āhū ti.
Because of this then they say hidden.

Dūraṁ gataṁ yena ca avhayantī ti,
They call upon him when one has gone far off,

dūraṁ gataṁ vippavutthaṁ piyapuggalaṁ yaṁ āgantvā,
having approached a dear person who has gone afar off and lives abroad,

nisinnaṁ disvā,
seeing him sitting,

sace itthannāmo āgacchati vassa kākā ti vā,
or, if one of such and such a name approaches, the crow must caw,

vassantañ-ñeva vā sutvā:
or, hearing the crow cawing:

“Yathā kāko vassati, itthannāmo āgamissatī” ti,
“Since the crow caws, the one of such and such a name approaches,”

evaṁ vadantā yena ca avhayanti kathenti mantenti udāharantī, ti attho.
saying this they call upon, talk to, address, bring it up, this is the meaning.

So tyāgato ti so te ānīto.
Come to him means he must be led home.

Handa ca bhuñja, brāhmaṇā ti,
Well then, brahmin, you must eat,

gaṇha, brāhmaṇa, bhuñjassu naṁ, khāda idaṁ kākamaṁsan-ti attho.
take, brahmin, you must eat, chew on this crow meat, this is the meaning.

⏑−−⏑¦⏑−−−¦¦−⏑−⏑¦⏑−⏑− Siloka pathyā
2. Yato maṁ saratī rājā, vāyasam-pi pahetave,
Because the king remembers me, and offers up the crow (to me),

−−−−¦⏑−−−¦¦⏑⏑−−¦⏑−⏑− Siloka pathyā
Haṁsā koñcā mayūrā ca: asatī yeva pāpiyā ti.
(He will offer) geese, herons and peacocks: forgetting would be worse.

Tattha, {2.175} yato maṁ saratī rājā, vāyasam-pi pahetave ti
In this connection, because the king remembers me, and offers up the crow (to me),

yadā rājā vāyasamaṁsaṁ labhitvā, tam-pi pahetuṁ maṁ sarati.
when the king has received this crow meat, he remembers to make offerings to me.

Haṁsā koñcā mayūrā cā ti,
Geese, herons and peacocks,

yadā panassa ete haṁsādayo upanītā bhavissanti,
but because of this, he will present these geese and so on,

ekāni haṁsamaṁsādīni lacchati,
he will obtain goose meat and so on,

tadā maṁ kasmā na sarissatī? ti attho.
then why would he not remember me? this is the meaning.

Aṭṭhakathāyaṁ pana: Haṁsakoñcamayūrānan-ti pāṭho.
But in the commentary: Haṁsakoñcamayūrānaṁ is a reading. The meaning would be the same.

So sundaratarā, imesaṁ haṁsādīnaṁ maṁsaṁ labhitvā,
Most excellently, having obtained this goose meat and so on,

kasmā maṁ na sarissati, sarissati yevā, ti attho.
why would he not remember me, he surely remembers, this is the meaning.

Asatī yeva pāpiyā ti,
Forgetting would be worse,

yaṁ vā taṁ vā labhitvā, saraṇaṁ nāma sundaraṁ,
having obtained this or that, remembering is called excellent,

lokasmiṁ pana asati yeva pāpiyā, asatikaraṇaṁ yeva hīnaṁ lāmakaṁ,
but in the world forgetting is worse, forgetting is low, inferior,

tañ-ca amhākaṁ rañño natthi.
but this is not (like) our king.