Ja 219 Garahitajātaka
The Story about Blaming

In the present one monk can make no progress owing to discontent. The Buddha tells a story about a monkey who lived with a king and understood mankind’s wrongdoing, before being set free and reporting it to his fellows. They blocked their ears rather than listen.

⏑−−−¦⏑−−−¦¦−−−−¦⏑−⏑− Siloka pathyā
1. Hiraññaṁ me suvaṇṇaṁ me, esā rattiṁ divā kathā,
Unwrought gold is mine, wrought gold is mine, this they say by night and day,

−−−−¦⏑−−−¦¦−⏑−−¦⏑−⏑− Siloka pathyā
Dummedhānaṁ manussānaṁ Ariyadhammaṁ apassataṁ.
Unintelligent men do not consider the noble Dhamma.

−−⏑⏑⏑¦⏑−−−¦¦−−−⏑¦⏑−⏑− Siloka pathyā
2. Dve dve gahapatayo gehe, We can understand there being resolution in gaha-. Reading simply: Dve gahapatayo would also fix the metre. eko tattha amassuko,
There are two householders in the house, one has no beard in that place,

−−⏑−¦−⏑⏑−¦¦⏑−−⏑¦⏑−⏑− Siloka bhavipulā
Lambatthano veṇikato, atho aṅkitakaṇṇako,
Pendulant breasts, plaited hair, and perforated ears,

−−⏑−¦⏑⏑⏑−¦¦−−⏑⏑¦⏑−⏑− Siloka navipulā
Kīto dhanena bahunā, so taṁ vitudate janan-ti.
Being bought with lots of wealth, she attacks the people.

Tattha, {2.185} hiraññaṁ me suvaṇṇaṁ me ti,
In this connection, unwrought gold is mine, wrought gold is mine,

this is merely an abbreviated teaching,

iminā pana padadvayena dasavidham-pi ratanaṁ sabbaṁ,
with this pair of lines all ten kinds of treasures, The Vinaya, PTS 4.163, defines these: ratanaṁ nāma muttā maṇi veḷuriyo saṅkho silā pavālaṁ rajataṁ jātarūpaṁ lohitaṅko masāragallaṁ; what is called a treasure is pearl, gem, lapis lazuli, mother of pearl, quartz, coral, silver, gold, ruby and emerald.

pubbaṇṇāparaṇṇaṁ, khettavatthuṁ,
primary and secondary crops, Defined as staple grains and vegetables. fields and lands,

dvipadacatuppadañ-ca sabbaṁ dassento:
two footed (servants) and four footed (animals), all of these are shown:

“Idaṁ me idaṁ me” ti, āha.
“This is mine, this is mine,” he says.

Esā rattiṁ divā kathā ti,
This they say by day and night,

esā manussānaṁ rattiñ-ca divā ca niccakālaṁ kathā.
this is the talk of these people by night and by day, all the time.

Aññaṁ pana te: “Pañcakkhandhā aniccā” ti vā:
But others say: “The five constintuents are impermanent,” or,

“Hutvā, na bhavantī” ti, vā,
“Having become, they are not,”

na jānanti, evam-eva paridevantā vicaranti.
not knowing this, they go around lamenting in this way.

Dummedhānan-ti appapaññānaṁ.
Unintelligent means having little wisdom.

Ariyadhammaṁ apassatan-ti,
Do not consider the noble Dhamma,

ariyānaṁ Buddhādīnaṁ Dhammaṁ ariyaṁ vā,
the noble Dhamma of the noble Buddhas and so on, or,

niddosaṁ navavidhaṁ Lokuttaradhammaṁ,
the faultless ninefold supermundane Dhamma,

apassantānaṁ esā va kathā.
this is the talk of those who do not consider.

Aññā pana: “Aniccaṁ vā dukkhaṁ vā” ti, tesaṁ kathā nāma natthi.
But another (way): “Impermanence or suffering,” this is not normally what they say.

Gahapatayo ti gehe adhipatibhūtā.
Householders means the persons in charge in the house.

Eko tatthā ti tesu dvīsu gharasāmikesu:
One (has no beard) in that place means amongst those two masters of the house,

eko ti mātugāmaṁ sandhāya, vadati.
one refers to a woman, it is said.

Tattha, veṇikato ti kataveṇī,
In this connection, plaited hair means having braided hair,

nānappakārena saṇṭhāpitakesakalāpo, ti attho.
having her hair set in various weaves, this is the meaning.

Atho aṅkitakaṇṇako ti,
And perforated ears,

atha sveva viddhakaṇṇo chiddakaṇṇo ti, lambakaṇṇataṁ sandhāyāha.
and only a pierced ear, an ear with a hole, this is said concerning a pendulant ear.

Kīto dhanena bahunā ti,
Being bought with lots of wealth,

so panesa amassuko lambatthano veṇikato aṅkitakaṇṇo,
but this one who has no beard, pendulant breasts, plaited hair, and perforated ears,

mātāpitūnaṁ bahuṁ dhanaṁ datvā, kīto,
having given a lot of wealth to her mother and father, she is bought,

maṇḍetvā pasādhetvā, yānaṁ āropetvā,
adorned, decorated, and having mounted the vehicle,

mahantena parivārena gharaṁ ānīto.
surrounded by a great retinue, she enters the house.

So taṁ vitudate janan-ti,
She attacks the people,

so gahapati āgatakālato paṭṭhāya {2.186} tasmiṁ gehe,
the householder from when she first came in that house,

dāsakammakarādibhedaṁ janaṁ:
the people, divided into the servants and workers and so on,

“Are duṭṭhadāsa, duṭṭhadāsi, imaṁ na karosī” ti! mukhasattīhi vitudati,
she attacks (them) with the spear in her mouth, saying: “Begone servantmen and servantwomen, don’t do that!”

sāmiko viya hutvā, mahājanaṁ vicāreti.
like one who having become the master, manages the people.

Evaṁ tāva: “Manussaloke ativiya ayuttan”-ti manussalokaṁ garahi.
Thus to this extent, saying: “In the human world this is totally unsuitable,” she blames the world of humans.