Ja 262 Mudupāṇijātaka
The Story about the Soft Hand

In the present one monk is discontent owing to his love of women. The Buddha tells a story of one princess who successfully managed to elope with her lover, even though the king held her by the hand while she bathed.

−⏑−⏑¦⏑−−−¦¦−−−⏑¦⏑−⏑− Siloka pathyā
1. Pāṇi ce muduko cassa, nāgo cassa sukārito,
If his hand is soft, and his elephant well-trained,

−⏑−−¦⏑−−−¦¦⏑⏑−⏑¦⏑−⏑− Siloka pathyā
Andhakāro ca vasseyya, atha nūna tadā siyā ti.
Should it rain in darkness, then surely it will be.

Gāthāyattho: {2.325}
This is the meaning of the verse:

sace te ekissā cūḷupaṭṭhākāya mama hattho viya hattho mudu assa,
if your page’s hand is a soft hand like my hand,

yadi ca te āneñjakāraṇaṁ sukārito eko hatthī assa,
if your well-trained elephant is immoveable,

yadi ca taṁ divasaṁ caturaṅgasamannāgato,
if the day is endowed with four factors, It is not clear to me what these four factors are.

ativiya bahalo andhakāro assa, Devo ca vasseyya.
is exceedingly thick and dark, and the Deva rains down.

Atha nūna tadā siyā ti,
Then surely it will be,

tādise kāle ime cattāro paccaye āgamma,
at such a time (if) these four reasons come together,

ekaṁsena te manorathassa matthakagamanaṁ siyā ti.
(then) certainly your heart’s desire will come to a conclusion.

⏑⏑−⏑¦⏑−−−¦¦−−−−¦⏑−⏑− Siloka pathyā
2. Analā mudusambhāsā, duppūrā tā nadīsamā,
Soft talk is not enough, like rivers hard to fill,

−−⏑−¦⏑−−−¦¦−⏑−⏑¦⏑−⏑− Siloka pathyā
Sīdanti naṁ viditvāna, ārakā parivajjaye.
Knowing this they sink, he should avoid from afar.

−−−⏑¦⏑−−−¦¦−⏑−−¦⏑−⏑− Siloka pathyā
3. Yaṁ etā upasevanti, chandasā vā dhanena vā,
Those who keep company, through desire or through wealth,

−⏑−−¦⏑−−−¦¦−−⏑⏑¦⏑−⏑− Siloka pathyā
Jātavedo va saṁ ṭhānaṁ, khippaṁ anudahanti nan-ti.
Like a fire in that place, they quickly burn him up.

Tattha, analā mudusambhāsā ti,
In this connection, soft talk is not enough,

muduvacanena pi asakkuṇeyyā,
with soft words they are unable,

neva sakkā saṇhavācāya saṅgaṇhitun-ti attho.
they are not able to treat kindly with delicate words, this is the meaning.

Purisehi vā etāsaṁ na alan-ti analā.
Or, it is never enough for them with men, this is not enough.

Mudusambhāsā ti,
Soft talk,

hadaye thaddhe pi, sambhāsā va mudu etāsan-ti mudusambhāsā.
although they have hard hearts, their talk is soft, this is soft talk.

Duppūrā tā nadīsamā ti,
Like rivers hard to fill,

yathā nadī, āgatāgatassa udakassa sandanato, udakena duppūrā,
like rivers, from the flow of whatever water arrives, are hard to fill with water,

evaṁ anubhūtānubhūtehi methunādīhi aparitussanato, duppūrā.
so from not being satisfied with repeated experience of sex and so on, it is hard to fulfill (their desires).

Tena vuttaṁ:
Therefore this is said: AN 2.61.

“Tiṇṇaṁ, bhikkhave, dhammānaṁ
“There are three things, Cf. AN 2.62, there though two, not three, things are listed, so that it seems this commentary records part of a lost discourse, which would have been in AN 3. As it is not now canonical, I leave it in commentarial colours. monastics,

atitto appaṭivāno mātugāmo kālaṁ karoti.
that women who complete their time Lit: make time, i.e. die. are not satisfied with, not satiated with.

Katamesaṁ tiṇṇaṁ?
What three?

Methunasamāpattiyā ca vijāyanassa ca alaṅkārassa ca.
The performance of sex, giving birth, and ornaments.

Imesaṁ kho, bhikkhave, tiṇṇaṁ dhammānaṁ
These three things, monastics,

atitto appaṭivāno mātugāmo kālaṁ karotī” ti.
women who complete their time are not satisfied with, not satiated with.”

Sīdantī ti aṭṭhasu mahānirayesu soḷasasu ussadanirayesu nimujjanti.
They sink means they plunge into the eight great hells and the sixteen lesser hells.

Nan-ti nipātamattaṁ. {2.327}
Naṁ, this is merely a particle. Inserted m.c.

Viditvānā ti evaṁ jānitvā.
Knowing means knowing thus.

Ārakā parivajjaye ti:
He should avoid from afar,

“Etā itthiyo nāma methunadhammādīhi,
knowing: “These women surely with sexual intercourse and so on,

atittā, kālaṁ katvā, etesu nirayesu sīdanti,
not being satisfied, after death, sink into the hells,

etā evaṁ attanā sīdamānā, kassaññassa sukhāya bhavissantī” ti?
these (women), sinking themselves in this way, what else will they be happy with?”

Evaṁ ñatvā paṇḍito puriso dūrato va tā parivajjaye, ti dīpeti.
Knowing this the wise man avoids them from afar, this is the explanation.

Chandasā vā dhanena vā ti,
Through desire or through wealth,

attano vā chandena ruciyā pemena,
through his own desire, liking, loving,

bhativasena laddhadhanena vā,
or because of wealth received through wages,

yaṁ purisaṁ etā itthiyo upasevanti bhajanti.
these women keep company, associate with that person.

Jātavedo ti aggi.
Fire means fire. (Repeating the note from Ja 35): This is what SED says: jātavedas, jāta-vedas (-ta-) mfn. (fr. vid cl. 6) “having whatever is born or created as his property”, “all-possessor” (or fr. vid cl.2. “knowing [or known by] all created beings”; cf. Nir. vii, 19 ŚBr. ix, 5, 1, 68 MBh. ii, 1146 &c.; N. of Agni) RV. AV. VS. &c.; m. fire...

So hi jātamatto va vediyati, vidito pākaṭo hotī ti Jātavedo.
Even a new born experiences fire, it is understood, it is clearly seen, so Jātaveda (is said). This is a folk-etymology, deriving jātaveda from jātamatto va vediyati.

So yathā attano ṭhānaṁ kāraṇaṁ okāsaṁ anudahati,
As in his place, when there is a cause, an opportunity, it burns,

evam-etā pi yaṁ upasevanti,
so those (women) keep company with someone,

taṁ purisaṁ dhanayasasīlapaññāsamannāgatam-pi,
that person, though endowed with wealth, fame, virtue and wisdom,

tesaṁ sabbesaṁ dhanādīnaṁ vināsanato,
all of these, from the destruction of wealth and so on,

puna tāya sampattiyā, abhabbuppattikaṁ kurumānā,
from that abundance, making it not liable to arise again,

khippaṁ anudahanti jhāpenti.
quickly burn it up, set fire to it.

Vuttam-pi cetaṁ:
This is also said: This looks like a quotation from a canonical source, but it is only found here.

“Balavanto dubbalā honti, thāmavanto pi hāyare,
“Those who are strong become weak, and those who are firm dwindle away,

Cakkhumā andhakā honti, mātugāmavasaṁ gatā.
Those with eyes become blind, when under the control of women.

Guṇavanto nigguṇā honti, paññavanto pi hāyare,
Those with virtue lose their virtue, those with wisdom dwindle away,

Pamattā bandhane senti, mātugāmavasaṁ gatā.
The heedless lie in bondage, when under the control of women.

Ajjhenañ-ca tapaṁ sīlaṁ saccaṁ cāgaṁ satiṁ matiṁ,
Study, asceticism, virtue, truth, sharing, mindfulness, wisdom,

Acchindanti pamattassa, panthadūbhī va takkarā.
They cut these off from the heedless, like treacherous thieves on the road.

Yasaṁ kittiṁ dhitiṁ sūraṁ bāhusaccaṁ pajānanaṁ,
Fame, glory, resolution, heroism, much learning, and knowing,

Khepayanti pamattassa, kaṭṭhapuñjaṁ va pāvako ti.”
They waste away the heedless, like an inferno a bunch of sticks.”