Kāludāyi's Verses

Two Series of Kāludāyi’s Verses in the Pāli Commentaries:
A Literal Translation
Aruna Gamage, IIAS, Leiden
ABSTRACT
The Theragāthā of the Khuddakanikāya has only ten stanzas uttered by the Elder Kāludāyi.
However, the Madhuratthavilāsinī (Bv-a), the commentary to the Buddhavaṃsa preserves 64
stanzas ascribed to the Elder while the Visuddhajanavilāsinī (Ap-a), the commentary to the
Apadāna quotes a different series consisting of 48 stanzas ascribed to him. It is probable that
these two series could not be accommodated within the Pāli canon and then continued to be
preserved in the commentaries as extra-canonical texts. Yet, some of the verses in these two
series appear to be later compositions. The present article offers a literal translation of the KTh1
and the KTh2, which have so far received no scholarly attention.
Introduction
For convenience, I shall henceforth label KTh1 the series of stanzas attested in the Bv-a and
KTh2 those in the Ap-a. The KTh2 shares all ten stanzas from the Theragāthā,1 but the KTh1
borrows only two of them. If we subtract the ten verses attested in the Theragāthā, it is clear
that there is a total of 100 further stanzas attributed to Kāludāyi in both KTh1 and KTh2. Both
series, adorned with an array of literary figures, offer two eulogies to the environment of India
in spring though they are remarkably different from each other. They proceed by describing
various well-fruited, well-flowered trees and creepers standing on both sides of the road, and
divergent species of birds with charming cries and antelopes with diverse behaviours.2
Some erroneous wordings have presumably crept into the KTh1 and KTh2 due to both aural
and graphical confusions. Similarly, the copyists who are not closely acquainted with Pāli have
apparently produced a considerable amount of contaminated readings in both series. It seems,
a number of debatable wordings have most probably come into existence during the process of
transcribing both series from palm-leaf manuscripts to papers. In the palm-leaf manuscripts,
the latters are written as continuous series. Either the editor or the scribe who does not pay
much attention to the meaning of the stanza is unable to recognise precise divisions of the
compounds of some stanzas in these manuscripts. As a result, he most probably tends to divide
the compounds inaccurately. This tendency obviously leads to contaminate the text. In what
follows, are four of such instances from the KTh1:
1. KTh1 5: vicittamālā sucipallavehi susajjitā
2. KTh1 6: susajjitā vāsanivāsabhūtā
* I am immensely grateful to Dr Petra Kieffer-Pülz for her insightful comments, valuable suggestions and
corrections.
1
See Th 56-57.
2
I have already discussed some special features of these two series such as infrequent forms, grammar, tautology,
lacunae and corruptions, metrical license and literary devices, and so forth. See Gamage 2019, 55-83.
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3. KTh1 20: girī […] disā rajindā va virocayanti
4. KTh1 43: kilesasaṅghassa bhitāsakehi tapassisaṅghehi
In the first example, vicittamālā sucipallavehi does not make satisfactory sense. Most probably,
the original reading was vicittamālāsucipallavehi, which offers a literary device (rūpaka).
Thus, I take this as a compound and translate the whole phrase as ‘well decorated with
variegated garlands of pure sprouts.’ In the second example, the term vāsanivāsabhūtā does
not fit the context well. However, when taking the whole pāda as one compound, i.e.
susajjitāvāsanivāsabhūtā, it makes better sense. We are able to understand the contraction of
the pāda as susajjita+āvāsa+nivāsa+bhūtā, which literally means ‘just as well equipped
dwelling places and houses.’ In the third instance, disā (‘directions’), when taking as a separate
term is not compatible with the particular context. Similarly, the term rajindā also does not
make satisfactory sense within this context. The stanza speaks of the shiny mountains seen
around. As the Siamese (BudSir) edition records, a Myanmar edition reads gajindā in lieu of
rajindā. Apparently, disā gajindā as a compound (i.e. disāgajindā), makes better sense, and
can be translated as ‘the mountains are shining as the lords of elephants of directions.’ 3 In the
fourth example, the term bhitāsakehi does serve the context well. But when reading this term
with the preceding portion of the pāda—kilesasaṅghassa—as a sandhi:
kilesasaṅghass’abhitāsakehi (kilesasaṅghassa+abhitāsakehi) it suits well. Then, one is able to
figure out that kilesasaṅghass’abhitāsakehi is a qualification of the following portion (i.e.
tapassisaṅghehi) of the same pāda allowing him to come up with a nice rendering of the entire
pāda as follows: ‘by groups of ascetics who exceedingly frighten the heap of [their own mental]
defilements.’ 4 These instances show that the failure to understand the exact divisions of
compounds in the stanzas has somewhat constituted to deviate the poem from its original
author’s intention.
I attempted to translate many stanzas in both series more literally, although some of those
appear less idiomatic to English. However, in a few places, I had to give up the literal meaning
of the terms because they make no sense. I was not able to find the English renderings for a
couple of flora and fauna in the KTh2. For some trees remain only their botanical names and
some species of birds have only their ornithological designations. I left such terms untranslated.
The authors of both series are not consistent with nominal cases in the stanzas. In such cases, I
translated them considering the idea expressed in the whole stanza. Following example clarifies
how the author uses nominative forms in accusative sense.
KTh2 24: ketakī dhanuketakī […] sugandhā sampavāyanti
Ketakī and Dhanuketakī are defusing adorable fragrances.
It is obvious that the term sugandhā occurs here in the sense of sugandhaṃ or sugandhe. This
is not a new tendency to Pāli literature. We can see some instances for this kind in the Pāli
canon as well.5 The author moreover uses singular forms in plural sense. The substitution of
gender is also one of ubiquitous features of both series. The majority of these features can be
3
See the translation and notes on KTh1 20.
4
See the translation of KTh1 43.
5
See A II 32: saṅgahā ete samavekkhanti paṇḍitā. ‘Wise People carefully consider these means of favorable
relationship.’ See also Bodhi 2012, 420. Buddhaghosa clearly figures out the term saṅgahā as a nominative form
expressing accusative sense. See Mp III 65: “saṅgahā ete” ti upayogavacane paccattaṃ. ‘“These means of
favorable relationship” is a [term] of nominative case expressing the accusative sense.’
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considered as the strategies employed by the poet for metrical license. I have noted many of
those instances in the relevant footnotes. In this translation, I based on the Bv-a of the
Chaṭṭhasaṅgīti edition for the KTh1 and the Ap-a of the PTS edition for the KTh2. In addition
to Pāli and Sanskrit Dictionaries, I refer to some Sanskrit lexicons such as the
Śabdakalpadruma and Halāyudha because they offer useful definitions for some terms.
Similarly, I quote Pāli canonical instances as well as commentarial glosses in order to clarify
some specific terms existing in both series.
Kāludāyi’s verses in the Buddhavaṃsa Aṭṭhakathā (KTh1)6
1. aṅgārino dāni dumā bhadante

phalesino chadanaṃ vippahāya,
te accimanto’ va pabhāsayanti
samayo mahāvīra Aṅgīrasānaṃ.7
O respected sir, the trees are now crimson, expecting fruit, having shed the foliage
completely. They are shining exceedingly8 just as those are endowed with flames. O
great hero, it is the time [in favour] of9 Aṅgīrasas.
6
This series runs in the Burmese Chaṭṭhasaṅgīti (Bv-a Be 28-37) edition and the Siamese BudSir (Bv-a Se 34-
46) editions. However, both PTS and Sinhalese (SHB) editions of the Bv-a do not include these 64 stanzas.
7
The Theragāthā reads this Bhagīrasānaṃ. See Th 56. See also Th-a II 223-224. As Se records, a Siamese edition
and a Mynmar edition read this term as Bhagīrathānaṃ, and Bhagīrasānaṃ respectively. According to Vedic
tradition, there is a close connection of Gotama Buddha with Aṅgirasa. See MacDonnell and Keith 1912, 234-
235, DPPN I 20. In the Pāli canon, the term Aṅgīrasa occurs as an honorific appellation to the Buddha. For
example, see S I 196. According to Buddhaghosa, the term is a synonym for the Buddha. See Spk I 152:
“Aṅgīrasan” ti Sammāsambuddhaṃ. Bhagavato hi aṅgato rasmiyo nikkhamanti, tasmā Aṅgīraso ti vuccati.
‘“Aṅgīrasa” means the Fully-Enlightened One. The rays indeed emanate from the limb[s] of the Blessed One,
thus, [he] is called ‘Aṅgīrasa’’. See also Mp III 316. As Dhammapāla’s account reveals, some (Keci) held the
view that the term Aṅgīrasa was used to qualify king Suddhodana, the father of the Buddha. See Th-a II 226:
“Aṅgīrasassā” ti aṅgīkatasīlādisampattikassa. ‘aṅgam aṅgehi niccharaṇaka-obhāsassā’ ti Apare. Keci pana
Aṅgīraso Siddhattho ti dve nāmāni pitarā yeva gahitānī ti vadanti. ‘“Of Aṅgīrasa” means of the one who owned
the wealth that begins with moral conduct. Some other [masters opine that the term means] ‘of the one who
possesses the radiance emitting from all of [his] limbs.’ Nonetheless, some [masters] state that the two names,
viz. Aṅgīrasa and Siddhattha are referred only to the father [of the Buddha].’
8
pabhāsayanti. The use of causative instead of simple active present tense is a notable feature of this series. Here
pabhāsayanti (‘illuminate exceedingly’) is used in the sense of pabhāsanti (‘shine exceedingly’). The same term
occurs in Kāludāyi’s verses in the Theragāthā of the Khuddakanikāya. See Th 56. The meaning of the causative
form is apparently not appropriate for this context. The poet is seemingly using this form in the sense of present
active to preserve the metre. Dhammapāla when commenting on the latter text, apparently realises the
awkwardness of this usage thus, he interprets as follows: Th-a II 223: “accimanto va pabhāsayantī” ti
dīpasikhāvanto viya jalita-aggī viya vā obhāsayanti sabbā disā ti adhippāyo. ‘“They illuminate exceedingly as
though aflame” means as though having a lamp’s flame or being set on fire they irradiate well all directions, [this
is] the intention.” Interestingly, Norman also preferred the literal meaning of pabhāsayanti. See Norman 1995 I
54. Apart from this instance, this feature can be seen in several verses of the present series. See KTh1 10c has
abhidhāvayanti (‘make to run towards’) for abhidhāvanti (‘run towards’). See also KTh1 20c, 22c, 37c, 39b, 41c,
49c. The same feature is similarly applied for present tense continues forms: KTh1 17b: abhinādayantā (‘making
to cry out beautifully’) for abhinadantā and KTh1 39c: gajjayantā (‘making to roar’) for gajjantā (‘roar’).
9
There is an ellipsis, according to Dhammapāla, in this pāda, and it should be anuggahāya. See Th-a II 223:
“anugaṇhanāyā” ti vacanaseso.” ‘“In favour of” is the remnant of the utterance. The Chaṭṭhasaṅgīti reads
“anuggahāyā” ti in lieu of “anugaṇhanāyā” ti. See Th-a Be II 169. Throughout this series, I follow the
commentator’ suggestion because it suits well the context.
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2. dumā vicittā suvirājamānā
rattaṅkureh’eva ca pallavehi,
ratan’ujjalamaṇḍapasannibhāsā
samayo mahāvīra Aṅgīrasānaṃ.
The variegated trees shinning forth beautifully with [their] red shoots and sprouts,
resemble pavilions that are exceedingly flashing with jewels.10 O great hero, it is the
time [in favour] of Aṅgīrasas.
3. supupphitaggā kusumehi bhūsitā

manuññabhūtā sucisādhugandhā,
rukkhā virocanti ubhosu passesu
The delightful11 trees with [their] well-blossomed tops, adorned with flowers, with pure
and excellent fragrance, are shining on both sides. O great hero, it is the time [in favour]
of Aṅgīrasas.
4. phalehi ’nekehi samiddhibhūtā

vicittarukkhā ubhatovakāse,
khuddaṃ pipāsam pi vinodayanti
The variegated trees rich with many fruits on both locations quench hunger and thirst.
O great hero, it is the time [in favour] of Aṅgīrasas.
5. vicittamālāsucipallavehi
10
ratanujjalamaṇḍapasannibhāsā. Perhaps, sannibhāsa occurs only in the present context in Pāli literature.
However, sannibha, which also appears in KTh1 5b refers to similitude. See PTSD, s.v. sannibha: ‘resembling’,
MW, s.v. saṃnibha: ‘like, similar, resembling’, M II 137: mudutūlasannibhā. Tr. Horner 1957, 322: ‘soft like
cotton-down’, Tr. Ñāṇamoli and Bodhi 1995, 746: ‘with the sheen of soft cotton.’ The term sannibhāsa seems to
occur here in the same sense. Presumably, the author added sā after sannibhā for the sake of metrical license.
11
manuññabhūtā literally means ‘are delightful’. The poet, in a number of stanzas of the present series, makes
compounds placing the term bhūta as their second unit. These kinds of compounds are also known to the Pāli
canon wherein they function in two ways. When a term functioning as an adjective precedes bhūta, the compound
refers to the quality described by that adjective. For instance, the Alagaddūpamasutta reads thus, M I 132: Ariṭṭho
bhikkhu […] tuṇhībhūto maṅkubhūto […] nisīdi. We have the following two renderings for this sentence: ‘the
monk Ariṭṭha […] sat down silent, ashamed.’ Horner 1954 I 170; ‘bhikkhu Ariṭṭha […] sat silent, dismayed.’
Ñāṇamoli and Bodhi 1995, 226. On the contrary, when bhūta is preceded by a term functioning as a noun, the
compound offers a simile. See A Be I 448: pajā aṇḍabhūtā. Tr. ‘People are […] become like an egg.’ Bodhi 2012,
512; Mp III 128: ‘aṇḍaṃ viya bhūto’ ti aṇḍabhūto. ‘[It is called] “[the people are] become an egg” because [they
have] become like an egg’; S II 92: muñjapabbajā bhūtā. Tr. Bodhi 2000, 594: ‘like matted reeds and rushes’;
Spk II 96: “muñjababbajabhūtā” ti muñjatiṇaṃ viya babbajatiṇaṃ viya ca bhūtā tādisā jātā. ‘“[People] have
become matted reeds and rushes” means [they] have become like matted reed grass and rushes grass, [and they]
have become like that.’ For this usage of the present series, see, KTh1 4a, 6b, 11a, 32c, 35a, 43c.
Page 4 of 48
susajjitā morakalāpasannibhā,
rukkhā virocanti ubhosu passesu
The trees with [their] variegated garlands well decorated with pure sprouts, 12
resembling peacock tails, are shinning on both sides (i.e. of the road). O great hero, it
is the time [in favour] of Aṅgīrasas.
6. virocamānā phalapallavehi
susajjitāvāsanivāsabhūtā,
tosenti addhānakilantasatte
Shining forth rich with fruits and sprouts they being well-equipped resting places and
shelters13 satisfy the beings weary from the journey. O great hero, it is the time [in
favour] of Aṅgīrasas.
7. suphullitaggā vanagumbanissitā
latā anekā suvirājamānā,
tosenti satte maṇimaṇḍapā ’va
Numberless creepers with tops well-blossomed, hanging on the forest-shrubs, shining

out beautifully, satisfy the beings just as jewel pavilions. O great hero, it is the time [in
8. latā anekā dumanissitā ’va

piyehi saddhiṃ sahitā vadhū va,
palobhayantī hi sugandhagandhā
Like numberless creepers leaning on trees [for greed of their sap, so] females (human
and animal) indeed [are] united with [their] beloved male [partners], for perfumed with
fragrance they seduce [them].
9. vicittanīlādimanuññavaṇṇā
dijā samantā abhikūjamānā,
tosenti mañjussaratā ratīhi
12
Be, PTS and Se read vicittamālā sucipallavehi, as two words.
13
I extract susajjitāvāsanivāsabhūtā as susajjita+āvāsa+nivāsa+bhūtā.
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Birds with brilliant colours such as shiny blue, singing beautifully in all ends, delight
[the beings] with [their] lovely and pleasing sounds.14 O great hero, it is the time [in
10. migā ca nānā suvirājamānā

uttuṅgakaṇṇā ca manuññanettā,
disā samantā m-abhidhāvayanti
Various types of deer shinning forth beautifully with ears raised15 and charming eyes
are running in every directions. O great hero, it is the time [in favour] of Aṅgīrasas.
11. manuññabhūtā ca mahī samantā

virājamānā haritā va saddalā,
supupphirukkhā moḷinivalaṅkatā
And the earth [i.e. on the both sides of the road] is delightful all around, shining with
extremely green with new grass.16 Well-flowered trees are adorned just as females who
are wearing crowns.17 O great hero, it is the time [in favour] of Aṅgīrasas.
12. susajjitā muttamayā ’va vālukā

susaṇṭhitā cārusuphassadātā,
virocayant’ eva disā samantā
Well-equipped, with sand as though consisting of pearls, well-established giving a

delightful and pleasant touch, they illuminate indeed the directions all around. O great
hero, it is the time [in favour] of Aṅgīrasas.
14
I take mañjussaratā ratīhi as a compound. However, it is somewhat unusual. For mañjussaro, see D II 20, Sv
II 452.
15
uttuṅgakaṇṇā literally means ‘[having] high ears.’ This is apparently used in the sense of ukkaṇṇā; with ears
raised.
16
saddalā stands for the ground where new green grass is abundantly grown. Śabdastomamahānidhi defines the
term śādvala thus: ŚMn, s.v. śādvala: bahulatṛṇayukte deśe. ‘[“śādvala” means] the ground with abundant grass.’
Here is the Halāyudhakośa: Hk, s.v. śādvala: ‘navatṛṇabahuladeśaḥ.’ ‘[The term śādvala] is the plot of ground
where new grass is abundant.’ See also Th-a II 77: “susaddalā” […] ti […] sundaraharitatiṇā. ‘“susaddalā”
means beautiful and green grass.’
17
moḷinivalaṅkatā. Presumably, ‘mo’ ‘ni’ of moḷinivalaṅkatā may have expected to articulate as a short syllable
and a long syllable respectively. We assume moḷinī is a feminine gender term of molī referring to woman with a
crown. See PTSD, s.v. moli: ‘Chignon, crest, turban’, MW, s.v. maulin: ‘having a diadem or crown.’
Page 6 of 48
13. samaṃ suphassaṃ sucibhūmibhāgaṃ
manuññapupphodayagandhavāsitaṃ,
virājamānaṃ sucimañ ca sobhaṃ
The plane, pure piece of land with pleasant touch, perfumed with the fragrance of delightful
rising (i.e. ‘blossoming’)18 flowers, is shining forth [with] an extremely pure19 beauty. O
great hero, it is the time [in favour] of Aṅgīrasas.
14. susajjitaṃ Nandanakānanaṃ ’va

vicittanānādumasaṇḍamaṇḍitaṃ,
sugandhabhūtaṃ pavanaṃ surammaṃ
The wooded range,20 adorned with heaps of variegated various trees just as the well-
equipped grove of Nandana, is perfumed and absolutely delightful. O great hero, it is
the time [in favour] of Aṅgīrasas.
15. sarā vicittā vividhā manoramā

susajjitā paṅkajapuṇḍarīkā,
pasannasītodakacārupuṇṇā
Various variegated lovely lakes well-equipped with mud-born white lotuses21 are filled
with limpid, cool and adorable water. O great hero, it is the time [in favour] of
Aṅgīrasas.
16. suphullanānāvidhapaṅkajehi
virājamānā sucigandhagandhā,
pamodayant’ eva narāmarānaṃ
18
The term udaya (‘rise’) of pupphodaya (puppha+udaya) is a new expression to refer to ‘blossoming’ of
flowers in this context.
19
sucimaṃ does not occur in the first four Nikāyas, but rarely in the Khuddakanikāya. For example, see J Be II
337: kalyāṇatitthaṃ sucimaṃ. ‘Charming and extremely pure [river] banks.’
20
pavana is interpreted in two ways in the commentaries. Ps II 85: “pavane” ti vanasaṇḍe. ‘“In the pavana” means
in the wooded range.’ Spk II 100: “pavane” ti mahāvane. ‘“In the pavana” means in the dense forest.’ I follow
the first interpretation here. See also PTSD, s.v. pavana: ‘side of a mountain, declivity,’ MW, s.v. pravaṇa:
‘wood.’
21
paṅkajapuṇḍarīkā. In this context, I render the term paṅkaja (‘mud-born’) in its literal sense (i.e. in yoga sense,
not as a rūḍhi) as a qualification of puṇḍarīkā. Furthermore, paṅkajapuṇḍarīkā appears to be used here in the
sense of instrumental, i.e. paṅkajapuṇḍarīkehi. In Se, as a variant of the Burmese edition
mahāpaṅkajapuṇḍarīkehi is given. This term is obviously more descriptive and hypermetric, thus appears to be
an addition of a copyist or a reader. For the term puṇḍarīka, see KTh2 45.
Page 7 of 48
[Those lakes] shining forth with well-blossomed various sorts of lotuses that are
perfumed with pure fragrance, indeed delight the human beings and deities.22 O great
17. suphullapaṅkeruhasannisinnā,23
dijā samantā m-abhinādayantā,
modanti bhariyāhi samaṅgino te
Those birds firmly sitting on well-blossomed lotuses, making cries around [and] rejoice
united with wives.24 O great hero, it is the time [in favour] of Aṅgīrasas.
18. suphullapupphehi rajaṃ gahetvā

alī vidhāvanti vikūjamānā,
madhumhi gandho vidisaṃ pavāyati
Having taken pollen from the well-blossomed flowers, the bees are running25 making
the buzz. The fragrance of honey immensely perfume the intercardinal directions.26 O
19. abhinnanādā madavāraṇā ca

girīhi dhāvanti ca vāridhārā,
savanti najjo suvirājitā va
And founts of water are running from the mountains just as rutted elephants 27 with
frequent trumpets. The rivers are flowing as if shining forth beautifully. O great hero,
it is the time [in favour] of Aṅgīrasas.28
22
Here, narāmarānaṃ apparently gives accusative sense.
23
Se gives the variant sannissitā (‘well attached to’) as a reading of a Burmese (Ma) edition. Yet, this reading is
hypermetric.
24
bhariyāhi (Lit. ‘With wives’) refers to female birds in this context. I think the author deliberately chose this
term to add an extra elegance to the poem.
25
Here vidhāvanti (Lit. ‘Run to diverse directions’) occurs to denote flight of bees, and this usage constitutes to
strengthen the literal value of the poem.
26
vidisaṃ. Th-a III 159: “vidisā” ti […] catasso anudisā. ‘“vidisā means four intercardinal directions.’ Cf. SNa
16:28: diśaṃ na kāṃcid vidiśaṃ na kāṃcit. ‘[The flame of a ceased-lamp] nether [goes] to any direction not
intercardinal direction.’
27
madavāraṇā ca. ca that occurs at the end of this pāda seems a graphical confusion or a scribal error of va, and
it does not make sense in this context. Hence, I interpret it as va; ‘as if.’
28
This verse substantially differs in Se. It runs as follows:
abhinnanādā madavāraṇā ca girīhi najjo suvirājitā ’va,
savanti dhāvanti ca vāridhārā samayo mahāvīra aṅgīrasānaṃ. ‘And the rutted elephants have [their] frequent
trumpets. The rivers are [flowing] from the mountains just as shining forth beautifully. Founts of water are flowing
and running. O great hero, it is the time [in favour] of Aṅgīrasas.’
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20. girī samantā va padissamānā,
mayūragīvā iva nīlavaṇṇā,
disārajindā ’va29 virocayanti
The mountains, clearly seen around indeed are blue coloured just as peacock necks, are
shining as the lords of kings of the directions. O great hero, it is the time [in favour] of
Aṅgīrasas.
21. mayūrasaṅghā girimuddhanasmiṃ,

naccanti nārīhi samaṅgibhūtā,
kūjanti nānāmadhurassarehi
The flocks of peacocks dance on the summit of the mountains30 united with females,31
and scream in various melodious cries. O great hero, it is the time [in favour] of
Aṅgīrasas.
22. suvādikānekadijā manuññā

vicittapattehi virājamānā,
girimhi ṭhatvā abhinādayanti
29
Although Be and Se read disā rajindā as two terms, I take these two as a compound, i.e. disārajindā to mean
the great kings who are ruling directions. That is to say, kings of the regions. Here, apparently rājindā (rāja+indā)
is shortened as rajindā for metrical license. This usage cannot be attested in the canon. Nevertheless, we do have
the term disampati (‘the lord of the directions’), as an epithet of the king. The commentary to the Jātaka glosses
the vocative form disampati as follows: Ja III 106: “disampatī” ti disānaṃ pati mahārāja. ‘“disampati” means the
lord of the directions, O great king,.’ Furthermore, the sub-commentary to the Majjhimanikāya explains the term
thus: Ps-pṭ Be II 148: “disampatī” ti […] disāsīsena deso vutto ti. desānaṃ adhipatirājā ti attho. ‘“disampati”
means [one should know that] region is stated here under the heading of direction. The lord king of the regions,
is the meaning.’ Therefore, it is justifiable to take disārajindā in the sense of the kings of the regions. As Se
records, a Myanmar edition reads the variant gajindā ’va in place of rajindā ’va. Then the whole compound
stands for disāgajindā (‘the elephants of directions’). When reading the entire verse in light of this reading, the
mountains seen around are equated to the lords of elephants of directions. To me, this reading serves the context
well because it gives an indication to the eight diggajas that associate eight cardinal points. The Amarakośa
enumerates those eight elephants as follows:
AK 1:3:3: airāvataḥ puṇḍarīko vāmanaḥ kumudo’ñjanaḥ,
puṣpadantaḥ sārvabhaumaḥ supratīkaś ca diggajāḥ. The Abhidhānappadīpikā apparently influenced by the
Amarakośa, and reproduced a gāthā to describe the disāgajas. See AbhP Be 1:30. See also Sircar 1971, 331.
30
The term girimuddhanasmiṃ is a bit peculiar. If it is a scribal error of girimuddhanismiṃ, the case ending smiṃ
is redundant because girimuddhani is adequate to express the locative meaning here. Alternatively, the author
either suffixed smiṃ to a hypothetical term girimuddhana or advertently used girimuddhanismiṃ in keeping with
metrical license.
31
morī basically stands for peahen in Pāli literature. See J II 37. Presumably, the poet purposely uses this term as
a figure of speech to strengthen the value of the work.
Page 9 of 48
Numberless lovely birds with agreeable twitters,32 shining forth with variegated wings,
are crying out beautifully standing on the mountain. O great hero, it is the time [in
23. suphullapupphākaram-ābhikiṇṇā
sugandhanānādalalaṅkatā ca,
girī virocanti disā samantā
The mountains overspread with [various] sorts of well-blossomed flowers, and adorned
with various fragrant leaves,33 are shining in the directions34 around. O great hero, it is
24. jalāsayā ’nekasugandhagandhā

surinda-uyyānajalāsayā va,
savanti najjo suvirājamānā
The rivers flow, shining forth beautifully, perfumed with many fragrances35 from the
ponds like the ponds in the garden of the lord of gods. O great hero, it is the time [in
25. vicittatitthehi alaṅkatā ca

manuññanānāmigapakkhipāsā,
najjo virocanti susandamānā
samayo mahāvīra aṅgīrasānaṃ.
The rivers, adorned with charming banks and having the cord of various kinds of deer
and birds,36 are flowing beautifully. O great hero, it is the time [in favour] of Aṅgīrasas.
26. ubhosu37 passesu jalāsayesu
32
It seems that the term suvādikā occurs only in this context in Pāli literature. See PTSD, s.v. vādika: ‘speaking,
talking.’
33
For dala, see Hk, s.v. dalaṃ: patraṃ.
34
Here, the locative case ending of disāsu is seemingly dropped metri causa.
35
See DOP, s.v. jalāsaya: ‘a lake or pond, a river.’
36
manuññanānāmigapakkhipāsā. This pāda qualifies najjo in the third pāda, and it carries a personification;
rūpaka. pāsā is used in the sense of ‘group’ here. The term apparently refers to a chain or a cord. See MW, s.v.
pāśa: ‘cord, chain.’
37
Se reads usosu that is apparently a misreading.
Page 10 of 48
supupphitā cārusugandharukkhā,38
vibhūsitaggā surasundarī ca
Well-flowered trees with charming fragrance on both sides of the lakes [appear] as
ornamented beautiful celestial females. 39 O great hero, it is the time [in favour] of
Aṅgīrasas.
27. sugandhanānādumajālakiṇṇaṃ
vanaṃ vicittaṃ suranandanaṃ ’va,
manobhirāmaṃ satataṃ gatīnaṃ
The lovely forest crowded40 with a multitude of various fragrant trees41 resembling the
god’s [park] Nandana is always adorable for passers-by.42 O great hero, it is the time
[in favour] of Aṅgīrasas.
28. sampannanānāsuci-annapānā
sabyañjanā sādurasena yuttā,
pathesu gāme sulabhā manuññā
38
According to Se, a Myanmar edition reads here tārusugandharukkhā. In this reading, tāru (Lit. ‘Relating to taru
or trees’) does not make satisfactory sense.
39
surasundarī ca. The last term, i.e. ca does not make sense in this context, and it is apparently a graphical
confusion of va. I take this as surasundarī va. Both in Sinhalese and Burmese characters for ca and va are
extremely similar. MW, s.v. surasundarī: ‘a lovely celestial female.’
40
DOP, s.v. kiṇṇa: ‘scattered, strewn.’
41
sugandhanānādumajālakiṇṇaṃ. The term jāla that constitutes in this pāda to refers to a multitude. See DOP,
s.v. jāla1: ‘a collection, a multitude.’
42
Here the term gatīnaṃ is apparently used in the sense of gantūnaṃ (‘for passers-by’).
Page 11 of 48
Numerous kinds of pure, luscious foods and drinks43 with curries connected to lovely
and delicious taste44 are easy to gain on the roads in the village. O great hero, it is the
29. virājitā āsi45 mahī samantā

vicittavaṇṇā kusumāsanassa,
ratt’indagopehi alaṅkatā ’va
The earth is shiny all around with variegated colours of a seat of flowers 46 just as
adorned with scarlet rain-mites.47 O great hero, it is the time [in favour] of Aṅgīrasas.
43
sampanna. See PTSD, s.v. sampanna: ‘successful, complete, perfect.’ Yet, I translate the term sampanna here
as ‘sweetness’ following the commentators. In the Ākaṅkheyyasutta, the Buddha gives an admonition to his
disciples thus: M I 33: sampannasīlā bhikkhave viharatha. ‘Dwell, O monks, being fully endowed with moral
conduct.’ See also Horner 1954 I 41; Ñāṇamoli and Bodhi 1995, 115. Glossing the term sampannasīlā,
Buddhaghosa explains the semantic range of sampanna in the Papañcasūdanī as follows: Ps I 153-154: tattha
“sampannasīlā” ti tividhaṃ sampannaṃ paripuṇṇa-samaṅgi-madhuravasena. tattha:“sampannaṃ sālikedāraṃ
- suvā bhuñjanti Kosiya, paṭivedayāmi te brahme - na naṃ vāretum ussahe” ti idaṃ paripuṇṇasampannaṃ nāma.
“iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato” ti
idaṃ samaṅgisampannaṃ nāma. “imissā bhante mahāpaṭhaviyā heṭṭhimaṃ talaṃ sampannaṃ, seyyathā pi
khuddaṃ madhuṃ anelakaṃ evam assādan” ti idaṃ madhurasampannaṃ nāma. ‘In regard to the [term]
“sampannasīlā” (‘being fully endowed with moral conduct’), there are threefold [meanings of the term]
sampannaṃ, namely, [being fully furnished with] perfectness, possession [and] sweetness. With regard to [these
three meanings]: 1. “the parrots, O Kosiya, consume the perfect rice-field. O Brahma, I announce you that I am
not able to prevent that [action of the parrots].” This is called being fully furnished with perfectness. 2. “One is
possessed of this restraint by pātimokkha, well possessed, entered, well entered, closely entered, replete with,
endowed with”. This is called fully furnished with endowment. 3. “The under surface of this great earth, O
Venerable one, is full of sweetness, [and] [it has] the enjoyable taste just as [of] a flawless honey-[comb]. This is
called fully furnished with sweetness.” Buddhaghosa probably quoted the above-mentioned three citations
respectively from the Jātaka (J Be I 276. See also Ja IV; Rouse, 1901, 176), Vibhaṅga (Vibh Be 255. The PTS
reads samuppanno (‘well arisen’) instead of sampanno, and it does not suit the context. See Vibh 246; Tiṭṭila 1969,
321) and Vinaya (Vin III 7; Horner, 1938 I 14). Besides the great commentator, Dhammapāla (It-a II 175-176)
and Buddhadatta (Bv-a 14; Horner 1978, 21) also shared this gloss in their commentaries.
44
Bv-a Se 39 reads sādhurasena. ‘With excellent taste’. To some extent, this term also appears to serve the present
context. Yet, sādhurasena would much better fit here. Although sādu (‘sweet’) is not synonymous with sadhu
(‘excellent’), the former term at times seemingly gave rise to the latter in Pāli literature. Both in the Āḷavakasutta
appearing in the Saṃyuttanikāya and the Suttanipāta there is the verse line thus: S I 214, Sn 32: kiṃ su have
sādutaraṃ rasānaṃ? Tr. Bodhi 2000, 315, Bodhi 2017, 185: ‘What is really the sweetest of tastes?’ The
commentaries of these two texts show that the Mahāvihāra school preserved the reading sādhutaraṃ in addition
to sādutaraṃ. Presumably, both commentators have seen another version of the Pāli canon slightly differing from
the one available to us today.Here is the gloss of the term sādutaraṃ: Spk I 327, Sn-a I 231: “sādutaran” ti
atisayena sāduṃ. “sādhutaran” ti pi pāṭho. ‘“sādutaraṃ (‘sweetest’) means extremely sweet. There is also the
reading sādhutaraṃ (‘most excellent’). See also Bodhi 2017, 622.
45
virājitā āsi mahī samantā. Here, āsi, I take in the sense of present tense. Se reads virājitā asāsi mahī samantā.
46
kusumāsanassa. Lit. ‘Of the seat with flowers.’ As attested in some canonical reference kusumāsana was offered
to Buddhas to sit on. See Ap I 69: nisīdi […] Bhagavā […] kusumāsane. ‘The Blessed one sat on the set of flowers.’
See also Walters 2017, 129. The Apadāna also contains a reference to an Elder named Kusumāsaniyatthera. See
Ap I 160. According to commentarial explanations, it refers to a seat on which variegated flowers are spread. See
Mp I 151: vaṇṇagandhasampannāni pupphāni āharitvā […] pupphāsanaṃ paññāpesuṃ. ‘Having brought the
flowers that are fully endowed with colours and fragrance, [they] laid down a seat of flowers.’ See also Th-a I 22.
47
tatt’indagopehi. See DOP, s.v. inda-gopaka: ‘the scarlet rain-mite’, ‘Red Velvet Mite’ Dhammika 2015, 42.
Page 12 of 48
30. visuddhasaddhādiguṇehi48 yuttā
Sambuddharājaṃ abhipatthayantā,
bahū hi tatth’ eva janā samantā
Indeed, just there are a number of people all around who are endowed with the qualities
such as extremely pure faith, sincerely desiring [to see] the fully Awakened king.49 O
31. vicitra-ārāmasupokkharañño50
vicitranānāpadumehi channā,
bhisehi khīraṃ ’va rasaṃ pavāyati
Lovely [and] excellent garden ponds are covered with variegated various lotuses. The
sap resembling milk [flowing] from the lotus stems, immensely perfume [the
directions].51 O great hero, it is the time [in favour] of Aṅgīrasas.
48
Se reads visuddhasuddhādiguṇehi. Here, the term suddha is redundant because the same idea is already well
expressed with the former term visuddha. Thus, this appears to be a misreading.
49
Sambuddharājaṃ. To the best of my knowledge, this term represents its first attestation in Pāli literature.
50
Se reads this line thus: vicitrā-arāmasupokkharañño, and according to this edition, a Myanmar edition reads
the very same line as °pokkharaññā. Both of these readings are hypermetric. PTSD, s.v. pokkharaṇī: ‘a lotus pond,
an artificial pool or small lake for water, plants’, MW, s.v. puṣkarin: ‘a lotus pool, any pool or pond.’ As
Buddhaghosa points out in the Sāratthappakāsinī, although the term pokkharaṇī literally means ‘a pond with
lotuses’ or ‘a pond with water’, as an actual denotation (rūḷhi), it is used as a referent to a pond whether or not it
has water or lotuses. See Spk I 17.
51
bhisehi khīraṃ ’va rasaṃ pavāyati. Canonical attestations speak of the lotus stems flowing honey-like sap.
Before looking at some sources relating to this motif, let me distinguish between bhisa and muḷāla. Pāli exegetical
sources lead us to presume that the term bhisa refers to ‘edible bulbous stems’ or ‘rhizomes of lotuses’ while the
term muḷāla stands for a ‘lotus root.’ According to Hanneder, bisa stands for ‘[edible] rhizomes’ of lotus. See
Hanneder 2002, 299. In the sub-commentary to the Saṃyuttanikāya, Dhammapāla differentiates bhisa from
muḷāla: Spk-pṭ Be I 293: “muḷālan” ti setapadumānaṃ mūlaṃ. “bhisan” ti tesaṃ yeva kandaṃ. ‘“muḷāla” means
the root of white lotuses [and] “bhisa” means the [edible] bulbous stem of those very same [white lotuses].’ The
author of the Apadāna commentary, explains bhisa offering a creative etymology as follows: Ap-a Be II 92:
dvipadacatuppadānaṃ chātakaṃ bhisati hiṃsati vināsetī ti bhisaṃ, ko so? padumakando. ‘Because it throws,
injures [and] destroys the hunger of bipeds [and] quadrupeds, it is [called] “bhisa.” What is that? The [edible]
bulbous stem of lotus.’ Nevertheless, the term muḷāla (Skt. mṛṇāla) is also used, especially in Sanskrit sources,
as a referent to the ‘lotus stalk.’ The Halāyudhakośa, for instance defines mṛṇālam as paṅkajādīnāṃ nālam
(‘[“mṛṇāla” means] the stalk of [the flowers] that begin with lotus’). See Hk: mṛṇālam. See also Hanneder 2002,
300. Both bhisa and muḷāla occur together in Pāli literature. For example, see Ap I 114: bhisaṃ muḷālaṃ gaṇhitvā.
‘Having taken [edible] bulbous stem(s) of lotus and [their] root(s).’ See also Walters 2017, 200; S V 447. At times,
these two terms can also be attested as a dvandva compound. See S II 269: bhisamuḷālaṃ. ‘[Edible] bulbous
stem(s) of lotus and [their] root(s).’ See also Bodhi 2000, 710, S V 447; Bodhi 2000, 1864, Sn-a I 296; Bodhi
2017, 730. The following are the two pādas appearing in the biography of the Elder named Bhisadāyakatthera
(‘the Elder who offered bhisa’) of the Apadāna (Ap II 420): madhu bhisehi savati – khīrasappi muḷālibhi. ‘Honey
flows from [edible] bulbous stem of lotus, [and] milk [and] clarified butter from lotus roots.’ See also Walters
2017, 623-624, Ap I 137; Walters 2017, 232. In what follows is the gloss that illustrates how the commentator
understood the idea expressed in the above-mentioned two pādas: Ap-a Be II 210: “madhuṃ bhisehi savatī” ti
pokkharamadhu padumakesarehi savati, paggharati. “khīraṃ sappiṃ muḷālibhī” ti khīrañ ca sappirasañ ca
padumamuḷālehi “savati”, paggharati. ‘“Honey flows from [edible] bulbous stem of lotus” means lotus-nectar
flows [and] oozes from the filaments of lotuses; “milk [and] clarified butter [flow] from lotus roots” means milk
and juice of clarified butter “flow” [and] ooze from lotus roots.’ This interpretation shows that the commentator
considers the [edible] bulbous stem of lotus (bhisa) and filaments of lotuses (padumakesara) to be synonymous
Page 13 of 48
32. vicitranīlacchadanenalaṅkatā
manuññarukkhā ubhato ’vakāse,
samuggatā sattasamūhabhūtā
Lovely trees adorned with charming blue foliage have well arisen52 on both sides just
like a multitude of beings. O great hero, it is the time [in favour] of Aṅgīrasas.
33. vicitranīlabbham ivāyataṃ vanaṃ

surindaloke iva Nandanaṃ vanaṃ,
sabbotukaṃ sādhusugandhapupphaṃ
The elongated forest resembling a charming blue cloud, with the flowers with excellent
agreeable fragrance, belonging to all seasons,53 is like the park Nandana in the world
of the god’s king. O great hero, it is the time [in favour] of Aṅgīrasas.
34. subhañjasaṃ yojanayojanesu

subhikkhagāmā sulabhā manuññā,
janābhikiṇṇā sulabhannapānā
in this context. He moreover, equates honey (madhu) with lotus-nectar (pokkharamadhu). It seems that the
commentator understands the two pādas in more literal sense, and interprets accordingly. According to him,
pokkharamadhu stands for the nectar oozing from the filaments of lotuses. However, we see the term
pokkharamadhu occurring elsewhere in the commentaries stands for the pollens of flowers (in general) that mix
with drops of water and turn into an edible crispy substance on lotus leaves due to the sunshine. In the
Sāratthappakāsinī, Buddhaghosa explains pokkharamadhu thus: Spk I 281: kusumānaṃ pupphanasamaye vāto
reṇuvaṭṭiṃ uṭṭhāpetvā paduminīpaṇṇesu pāteti. tattha udakaphusitāni patanti. tato ādiccapākena paccitvā pakka-
ayoghaṭikā viya tiṭṭhati. etaṃ pokkharamadhu nāma. ‘During the blossoming time of flowers, the wind having
caused to rise lumps of [their] pollen, cause to [them] fall on the lotus leaves. [Then,] drops of water fall on those
[lumps of pollen]. Subsequently, having been cooked by the heat of the sun, [they] remain [on lotus leaves
appearing] just as a baked iron pot. This [substance] is called ‘lotus nectar.’ See also Spk-pṭ Be I 293, Ja VI 531.
In the Jātaka too, we see the above-mentioned two pādas: J Be II 340: madhuṃ bhisehi savati –
khīrasappimuḷālibhi. See also Ja VI 530. Interestingly, the author of the Jātaka commentary reads these two pādas
in a different perspective. Here is his gloss: Ja Be VI 531: “madhun” ti bhisakoṭiyā bhinnāya paggharaṇaraso
madhusadiso hoti. “khīrasappi muḷālibhī” ti muḷālehi paggharanaraso khīramissakanavanītasappi viya hoti. See
also Ja VI 531. ‘“Honey” means the sap oozing as a result of breaking a point of an [edible] bulbous stem of lotus,
resembles honey; “milk [and] clarified butter [flow] from lotus roots” means the sap oozing from lotus roots is
similar to fresh butter [and] clarified butter that are mixed with milk.’ As this gloss suggests, contrary to the author
of the Apadāna commentary, here the commentator of the Jātakaṭṭhakathā apparently treats the two pādas under
discussion, as a statement of figurative language. Thus, he takes madhu and khīrasappi as similes.
52
Thi-a 237: “samuggatan” ti […] uggataṃ uṭṭhitaṃ acc’uggamma ṭhitaṃ. ‘“Well arisen” means arisen, stood
up, staying after extremely arisen out.’ See also Pruitt 1998, 320.
PTSD, s.v. samuggata: ‘arisen’, PSED, s.v. samudgata: ‘upraised, uplifted, elevated.’
53
sabbotukaṃ. See MW, s.v. sarvartuka, PTSD, s.v. utuka.
Page 14 of 48
Lovely path[s] straight in every league attractive villages with excellent almsfood are
quite easy to obtain. [Those villages where] foods and drinks are quite easy to obtain,
are crowded with people. O great hero, it is the time [in favour] of Aṅgīrasas.
35. pahūtachāyūdakarammabhūtā
nivāsinaṃ54 sabbasukhappadātā,
visālasālā ca sabhā ca bahū
There are number of vast halls and assemblies that are agreeable with immense shades
and water that properly give all happiness for those who dwell. O great hero, it is the
36. vicittanānādumasaṇḍamaṇḍitā
manuñña-uyyānasupokkharañño,
sumāpitā sādhusugandhagandhā
There are well created perfect lovely garden ponds adorned with heaps of various
variegated trees are perfumed with excellent agreeable fragrance. O great hero, it is the
37. vāto mudūsītalasādhurūpo

nabhā ca abbhā vigatā samantā,
disā ca sabbā va virocayanti
The wind has the form of softness, coolness and agreeability55 and the clouds are gone
away from the sky all around. All the directions are indeed shining. O great hero, it is
38. pathe rajo’nuggamanattham eva

rattiṃ pavassanti ca mandavuṭṭhī,
54
According to Se, the variant nivāsinā (‘by one who dwells’) appeared in a Myanmar edition. This reading does
not suit the context.
55
mudūsītalasādhurūpo. The term rūpa when followed by an adjective in compounds expresses the nature or
quality of what it precedes. See Sn 132: kiṃ devasaṃgho ativiya kalyarūpo? ‘Why does the group of deities have
the form of exceedingly agreeable?’ Here is the two scholarly renderings of the same expression: Tr. Bodhi 2017,
274: ‘For what reason is the group of devas exuberantly jubilant?’; Tr. Norman 2001, 89: ‘Why is the group of
devas exceedingly happy?’ See also Th 27: sukallarūpo. ‘The form of exceedingly agreeable’; Th-a II 77:
“sukallarūpo” […] kammanīyabhāvo. ‘“The form of exceedingly agreeable” [means] the nature of being ready for
act’; M II 131: ānandarūpo. ‘The form of bliss’; Ps III 361: “ānandarūpo” ti ānandasabhāvo. ‘“The form of bliss”
means the own nature of bliss’. In KTh2 29 we find an oxymoron, sādhurūpā bhayānakā; [those who] possess
the form of good [but] fearful.’
Page 15 of 48
nabhe ca sūro muduko va tāpo
Truly, in order not to rise the dust on the road, light rains are pouring down properly at
night, and the sun in the sky indeed is of extremely gentle heat. O great hero, it is the
39. madappabāhā madahatthisaṅghā

kareṇusaṅghehi sukīḷayanti,
disā vidhāvanti ca gajjayantā
The parades of rutted elephants having the streams of juice [that exude from their
temples] are playing well with the herds of cow elephants, and [they] are running in the
directions making the trumpet. O great hero, it is the time [in favour] of Aṅgīrasas.
40. vanaṃ sunīlaṃ abhidassanīyaṃ

nīlabbhakūṭaṃ iva rammabhūtaṃ,
vilokitānaṃ ativimhanīyaṃ
The forest, which is extremely blue is excellently attractive as delightful as a ridge of

blue cloud, is absolutely astonishing for those who look around.56 O great hero, it is the
41. visuddham abbhaṃ gaganaṃ surammaṃ

maṇimayehi samalaṅkatā va,
disā ca sabbā atirocayanti
The sky with extremely pure clouds is highly attractive just as well decorated with those
made of jewels.57 And all the directions are brightly shining. O great hero, it is the time
[in favour] of Aṅgīrasas.
42. gandhabbavijjādharakinnarā ca
sugītiyantā madhurassarena,
caranti tasmiṃ pavane suramme
56
vilokitānaṃ. Lit. ‘For those who look around’. See Sv I 193: vilokitaṃ nāma anudisā pekkhaṇaṃ. ‘“vilokita
(‘looking around’)” is called looking at the intercardinal directions.’ See also Ps I 261.
57
maṇimayehi breaks the metre as it reads. Here ṇi is presumably shortened form of ṇī metri causa. The meaning
of maṇīhi (‘with jewels’) is apparently sufficient to express the meaning here and mayehi is redundant.
Page 16 of 48
Gandhabbas, Vijjādharas and Kinnaras58 beautifully singing songs in sonorous tone,59
are wandering in that perfectly charming wooded range. O great hero, it is the time [in
43. kilesasaṅghass’abhitāsakehi
tapassisaṅghehi nisevitaṃ vanaṃ,
vihāra-ārāmasamiddhibhūtaṃ
The forest frequented by groups of ascetics who exceedingly frighten the heap of [their
own mental] defilements, is prosperous with monasteries and gardens. O great hero, it
44. samiddhinānāphalino vanantā

anākulā niccamano’bhirammā,
samādhipītiṃ abhivaḍḍhayanti
The borders of the forest60 that are endowed with various perfect fruits,61 are calm62
[and] one should find constant mental delightfulness [therein]. [Those borders of the
forest] greatly enhance the rapture of the meditative concentration. O great hero, it is
45. nisevitaṃ ’nekadijehi niccaṃ

gāmena gāmaṃ satataṃ vasantā,
pure pure gāmavarā ca santi63
And there are great villages in every city ever frequented by various kinds of birds that
live by constantly flying village to village. O great hero, it is the time [in favour] of
Aṅgīrasas.
58
gandhabbavijjādharakinnarā ca. DOP, s.v. gandhabba: ‘one of a class of heaven-dwelling beings, noted
especially as musicians.’ Vp, s.v. vidhyādhara: devayonibhede. ‘[The term vidyādhara is used] to refer to a class
of deity’; DOP, s.v. kinnarī: ‘mythical being, prob[ably] an animal but with some human features or characteristics
(they live in the mountains; are timid, but sing and dance superbly…).’
59
sugītiyantā seems a bit unusual term. The author either used this term in the sense of sugāyamānā or sugīyamānā
or he invented a new verb sugītiyantā (‘beautifully singing songs’) suffixing yantā to the noun sugīti (‘beautiful
song’). I translated su here as an adverb.
60
See MW, s.v. vanānta: ‘forest-region, a wood’, PSED, s. v. vanānta: ‘the skirts or borders of a forest.’
61
samiddhinānāphalino. I take this as nānāsamiddhiphalino. The term samiddha makes better sense than
samiddhi in this context. See PTSD, s.v. samiddha, MW, s.v. samṛddha.
62
See DOP, s.v. anākula.
63
Se records two variants existing in Myanmar edition(s) thus: gāmavarā vasangi, gāmavare vasanti. The first of
these two readings appears to be an obvious mistake. Perhaps, a copyist who is less familiar to Pāli produced this
reading due to aural confusion. Although the second reading can be rendered as ‘[Those birds] live in the great
village’, it looks absurd when reading with the preceding line—gāmena gāmaṃ satataṃ vasantā. ‘Live by
constantly flying village to village’—of the verse. This verse is highly coloured with tautological oddity.
Page 17 of 48
46. vatthannapānaṃ sayanāsanañ ca
gandhañ ca mālañ ca vilepanañ ca,
tahiṃ samiddhā janatā bahū ca
In those [villages],64 there are clothing, food, drink, sleeping and sitting,65 fragrance,
garland, unguent, and many people who are fully furnished with [property]. O great
47. puññ’iddhiyā sabbayasaggapattā

janā ca tasmiṃ sukhitā samiddhā,
pahūtabhogā vividhā vasanti
Indeed, diverse rich and happy people who attained the summit of the entire fame
through the success of meritorious deeds, [furnished with] enormous wealth, are living
there. O great hero, it is the time [in favour] of Aṅgīrasas.
48. nabhe ca abbhā suvisuddhavaṇṇā

disā ca cando suvirājito va,
rattiñ ca vāto mudusītalo ca,
64
I take tahiṃ (Lit. ‘There’) in plural sense to refer to villages.
65
sayanāsanañ ca. Both compounds, namely, sayanāsana and senāsana are widely attestable in the Pāli canon.
The former term often occurs in the verse sections (for example, see D II 50, S I 61, Dhp 14:7, Ud 43), whereas
the latter is common in the prose sections (see D I 71, M I 10, S II 194, A I 237). Both of these terms are the
referents to the lodgings for monks. In the Papañcasūdanī, Buddhaghosa’s gloss on the term senāsana as follows:
Ps II 214-215:‘seti c’eva āsati ca etthā’ ti “senāsanaṃ”, mañcapīṭhādīnam etaṃ adhivacanaṃ. ten’ āha:
“senāsanan” ti mañco pi senāsanaṃ, pīṭham pi bhisi pi bimbohanam pi vihāro pi aḍḍhayogo pi pāsādo pi
hammiyam pi guhā pi aṭṭo pi mālo pi leṇam pi veḷugumbo pi rukkhamūlam pi maṇḍapo pi senāsanaṃ. yattha vā
pana bhikkhū paṭikkamanti, sabbam etaṃ “senāsanan” ti. ‘Because [‘one] seeps and sits here’, [it is called]
“senāsana (‘sleeping and sitting’)”, this is a designation of bed, chair, and so forth. It is stated thus: “senāsana”
means: bed is also a senāsana. [Similarly,] a chair, a cushion, a pillow, a monastery, a half-roofed monastery, a
building on high foundations, a palace, a cave, a watch-tower, a circular [house], a mountain cave, a bamboo
thicket, a foot of a tree, a pavilion is also a senāsana. Nonetheless, wherever else the monks retreat, all this is a
senāsana.’ We see Buddhaghosa attaching the (underlined) scriptural passage to substantiate his gloss. I assume
that he quoted this passage from the Vibhaṅga (Vibh 251; Tiṭṭila 1969, 327). But he slightly abbreviated and
altered when presenting in his commentaries. See also Sv I 208-209, Mp III 200. As both Buddhaghosa’s gloss
and the scriptural passage make clear, although the term senāsana primarily referred to ‘sleeping and sitting’, i.e.
‘a bed and chair’, conventionally or as a rūḷhi, it began to use as a referent to any kinds of dwelling places for
monks. In his Saddhammapajjotikā, Upasena also apparently follows Buddhaghosa. See Nidd-a I 97. For
Dhammapāla’s brief comment on senāsana, see Vv-a Be 20.
Page 18 of 48
And, the clouds in the sky of absolutely pure colours, and the moon is as though
illuminating the directions beautifully,66 and the wind is also soft and cool at night. O
49. cand’uggame sabbajanā pahaṭṭhā

sakaṅgaṇe citrakathā vadantā,
piyehi saddhiṃ abhimodayanti
When the moon is rising, all the people being extremely cheerful, greatly rejoice with
beloved ones telling colourful stories67 in their own compound. O great hero, it is the
50. candassa raṃsīhi nabhaṃ viroci

mahī ca saṃsuddhamanuññavaṇṇā,
disā ca sabbā parisuddharūpā
The sky is shining68 with the beams of the moon, and the earth is having absolutely pure
charming colours. And, all the directions have the form of high purity. O great hero, it
is the time of Aṅgīrasas.
51. dūre ca disvā varacandaraṃsiṃ

pupphiṃsu pupphāni mahītalasmiṃ,
samantato gandhaguṇatthikānaṃ
Having seen the excellent moonbeam indeed at a distance,69 flowers blossom70 on the
surface of the earth. Everywhere for those who are desirous of the qualities of
fragrance.71 O great hero, it is the time [in favour] of Aṅgīrasas.
66
disā ca cando suvirājito va provides here a good example of grammatical incorrectness of this series. In fact,
the author could have formulated this pāda as either disā ca candena virājitā va (‘the directions are as though
illuminated brightly by the moon’) or disā ca cando ca virājitā va (‘the directions and the moon as though are
illuminating brightly’) to ensure the accuracy of both grammar and metre.
67
citrakathā is an accusative term here although it looks like a nominative. In the canon we read cittakathī, see A
III 58: āyasmā Nārado […] cittakathī. Tr. Bodhi 2012, 677: ‘Venerable Nārada is [an] artful speaker’, DOP, s.v.
cittakath(i)n: ‘speaking brilliantly.’
68
viroci. This is apparently occurring in the sense of virocati, the present tense for metrical license.
69
dūre ca. I assume dūre va would be the original reading that has been turned into this form by later hands, thus
I render it accordingly.
70
pupphiṃsu pupphāni. I read pupphiṃsu here in the sense of present tense.
71
gandhaguṇatthikānaṃ. The meaning of this reading is doubtful. I agree with Kieffer-Pülz when she assumes,
“this verse makes the impression as if composed by collecting several pādas, and the result is a sentence without
really being convincing from the point of content.”
Page 19 of 48
52. candassa raṃsīhi vilimpitā va72
mahī samantā kusumena’laṅkatā,
viroci sabbaṅgasumālinīva
The earth, ornamented with flower[s] everywhere as though anointed by the rays of the
moon properly, is shining73 as one with all [her] limbs beautifully garlanded. O great
53. kucanti hatthī pi madena mattā

vicittapiñchā ca dijā samantā,
karonti nādaṃ pavane suramme
And the elephants intoxicated due to rut are trumpeting, and the birds with variegated
tail-feathers are making cries all around in the extremely attractive wooded range. O,
54. pathañ ca sabbaṃ paṭipajjanakkhamaṃ

iddhañ ca raṭṭhaṃ sadhanaṃ sabhogaṃ,
sabbatthutaṃ sabbasukhappadānaṃ
And the path is fully fitting for traveling along, and the country, which is prosperous
with wealth [and] food that properly gives comfort to all, is praised by all.74 O great
55. vanañ ca sabbaṃ suvicittarūpaṃ

sumāpitaṃ nandanakānanaṃ ’va,
yatīna pītiṃ satataṃ janeti
And the entire forest having the form of beautifully variegated just as well-created
grove of Nandana always produces ascetics’ rapture. O great hero, it is the time [in
56. alaṅkataṃ devapuraṃ ’va rammaṃ
72
According to Se, a Myanmar edition reads here vilīyanā’ va, which means ‘as though melting.’ This meaning
does not fit the context.
73
I translate viroci in present tense.
74
sabbatthutaṃ (Lit. ‘Praised by all’). See also PTSD, s.v. thuta: ‘praised.’
Page 20 of 48
Kapīlavatthuṃ75 iti nāmadheyyaṃ,
kulanagaraṃ idha sassirikaṃ
The hometown named Kapilavatthu, which is delightful as the decorated city of gods
is resplendent here. O great hero, it is the time [in favour] of Aṅgīrasas.
57. manuñña-aṭṭālavicittarūpaṃ76
suphullapaṅkeruhasaṇḍamaṇḍitaṃ,
vicittaparikhāhi puraṃ surammaṃ
The city has the variegated form with lovely gateways, [and it is] extremely delightful
with charming motes adorned with heaps of well-blossomed lotuses.77 O great hero, it
58. vicittapākārañ ca toraṇañ ca

subhaṅgaṇaṃ devanivāsabhūtaṃ,
manuññavīthi78 suralokasannibhaṃ
[That city] is resembling the world of divine beings [is endowed with] a variegated
rampart, a portal [and] a beautiful court [covered with sand] just as the abode of the
gods and lovely streets. O great hero, it is the time [in favour] of Aṅgīrasas.
59. alaṅkatā Sākiyarājaputtā

virājamānā varabhūsanehi,
surindaloke iva devaputtā
The royal princes of the Śākyan are adorned, are brilliantly shining with excellent
ornaments, like the sons of the gods79 in the world of the god’s king. O great hero, it is
75
Se reads Kapilavatthuṃ.
76
Se reads this pāda as follows: manuññāṭṭālavicittarūpaṃ. Perhaps, copyist’s knowledge of grammar led him to
emend manuñña aṭṭāla to manuññāṭṭāla without keeping an eye on the metre.
77
suphullapaṅkeruhasaṇḍamaṇḍitaṃ vicittaparikhāhi. I take this phrase as one compound so as to make better
sense in this context. Perhaps, the author makes a nasal ending at the end of the first term metri causa. As it makes
clear throughout this series, s/he shows a strong preference for nasal endings in the verses. In some cases, s/he
does not hesitate to convert some masculine gender nouns neuter. See KTh1 13: sucibhūmibhāgaṃ instead of
sucibhūmibhāgo (‘pure piece of land’), KTh1 54: pathaṃ instead of patho (‘path’).
78
manuññavīthi seems used here to mean manuññavīthiṃ. Se reads manuññavitti, which means ‘lovely
intelligence.’ It obviously does not make satisfactory sense within this context. Presumably, it is a result of aural
confusion of the scribe.
79
Here is Buddhaghosa’s explanation of the term devaputtā appearing in the Sāratthappakāsinī (Spk I 103):
devānaṃ hi aṅke nibbattā purisā devaputtā nāma. ‘Indeed, the sons of the gods are called the men who were born
on the lap of gods.’
Page 21 of 48
60. Suddhodano munivaraṃ abhidassanāya
amaccaputte dasadhā apesayi,
balena saddhiṃ mahatā muninda
O lord of sages, Suddhodana dispatched young ministers with huge army in ten groups80
to respectfully81 see the noble sage. O great hero, it is the time [in favour] of Aṅgīrasas.
61. n’ evāgataṃ passati n’ eva vācaṃ

sokābhibhūtaṃ naravīraseṭṭhaṃ,
tosetum icchāmi narādhipattaṃ82
Indeed, neither [Suddhodana] sees anyone who returned nor [hears] a word. I wish to
please that great hero of men, the lord of men who is overcome by grief. O great hero,
it is the time [in favour] of Aṅgīrasas.
62. taṃ dassanen’abbhutapītirāsi

udikkhamānaṃ dvipadānam indaṃ,
tosehi taṃ muninda guṇaseṭṭhaṃ
80
amaccaputte dasadhā apesayi. DOP, s.v. dasadhā: ‘in ten groups’, Ja VI 482: “dasadhā” ti dasavidhe koṭṭhāse.
‘“In ten [parts]” means tenfold divisions.’ Here amaccaputte (Lit. ‘Sons of the ministers’) apparently refers to
young ministers but not the sons of them. This verse alludes to king Suddhodana’s dispatch of ten ministers with
a large retinue to the Buddha for the purpose of persuading the latter to visit the city Kapilavatthu. Before
dispatching Kāludāyi to the Buddha, King Suddhodana has attempted to accomplish this purpose nine times
without success. Each time the king dispatched a minister surrounded by a thousand men, but none of those was
eager to fulfil his ambition. In the Manorathapūraṇī, Buddhaghosa narrates this account, and recapitulates it as
follows: Mp I 302: evaṃ navahi amaccehi saddhiṃ nava purisasahassāni pesesi. ‘In this manner, [king
Suddhodana] dispatched nine thousands men with nine ministers.’ For the tenth and the last time, the king sent
the minister Kāludāyi to the Buddha. The Manorathapūraṇī (Mp I 302) records the king’s words thus: “rājā […]
tāta, purisasahassaparivāro gantvā Dasabalaṃ ānehī” ti āha. ‘King [Suddhodana] asked thus: “dear, go,
surrounded by a thousand men and fetch the possessor of the Ten[fold] power [of knowledge] (i.e. the Buddha).”’
As far as I can see, this reference can be seen in the following commentaries: Mp I 301-302, Th-a II 221, Bv-a 23,
Ja I 85-86, Ap-a Be I 100-101. It is clear that these ten group-leaders dispatched by the king, including Kāludāyi
are the ministers themselves but not the sons of the ministers. Thus the putte in the compound amaccaputte, most
probably a marker of youth of the ministers. It is also of worth noting here that only the commentaries to the
Buddhavaṃsa and the Apadāna qualify Kāludāyi as a minister. The former text reads thus: Bv-a 23: so kira rañño
sabb’atthasādhako amacco. ‘Truly, he [i.e. Kāludāyi] is said to be the king’s minister who promotes all aims.’
For Horner’s translation, see Horner 1978, 33. See also Ap-a Be I 101.
81
Suddhodano munivaraṃ abhidassanāya. This pāda is in Vasantatilakā that has 14 syllables. As far as I can see,
this metre is not attested in the canon. It is extremely rare even in the commentaries. I suspect, someone intervened
in altering this pāda. Perhaps, this pāda was originally in Indravajrā metre like: Suddhodano taṃ abhidassanāya
(‘[King] Suddhodana, to see you (taṃ) respectfully’), and it was subsequently changed by someone by replacing
munivaraṃ in lieu of taṃ.
82
Se reads narāmipattaṃ, which is apparently a misreading. narādhipattaṃ (Lit. ‘Lordship of men’) also does
not make satisfactory sense within the context. This is most probably a graphical or aural confusion of narādhipaṃ
taṃ.
Page 22 of 48
O lord of sages, please him, who is endowed with noble qualities, who expects an
amazing heap of happiness by seeing you,83 him, the lord of bipeds.84 O great hero, it
63. āsāya kassate khettaṃ - bījaṃ āsāya vappati,

āsāya vāṇijā yanti - samuddaṃ85 dhanahārakā,
yāya āsāya tiṭṭhāmi - sā me āsā samijjhatu.
The field is ploughed 86 with expectation. The seed is sown with expectation. The
merchants who bring wealth, go to the ocean with expectation. May that my
expectation, with which I stand, be fulfilled.87
64. nātisītaṃ nāti-uṇhaṃ - nātidubbhikkhachātakaṃ,

saddalā haritā bhūmi - esa kālo mahāmunī ti.
It is neither too cool nor too hot, and there is no hunger [resulted from] extreme famine.
The earth is green with new grass. O great sage, this is the time [in favour of
Aṅgīrasas].88
Kāludāyi’s verses in the Apadāna Aṭṭhakathā (KTh2)89
1. aṅgārino dāni dumā bhadante

phalesino chadanaṃ vippahāya,
tenaccimanto va90 pabhāsayanti
samayo mahāvīra Bhāgīrasānaṃ.91
83
dassanenabbhutapītirāsi is seemingly missing the case ending nasal (i. e. abbhutapītirāsiṃ). Alternatively,
perhaps, the author intended it as a compound with the following word—dassanen’abbhutapītirāsi-
udikkhamānaṃ. For udikkhamānaṃ, see Sv I 276: āgamanam assa patthento udikkhanto ti attho. ‘One who is
longing for this [person’s] arrival, “one who is expecting”, is the meaning.’ See also DOP, s.v. udikkhati: ‘looks
for, watches for.’
84
dvipadānam indaṃ occurs here to qualify the king. In the Ja V 468 too, the term dipad’inda stands for an epithet
of the king.
85
Se reads samudaṃ (‘with pleasure’) does not make satisfactory sense to the present context. It is most probably
a misreading of samuddaṃ.
86
kassate. The duplication of ss is apparently a substitution assuming usual grammar of a passive voice verb. See
also Norman 1995 I 206.
87
See KTh2 4. See also Norman 1995 I 54.
88
Cf. KTh2 5.
89
Ap-a 533-537; Ap-a Be II 258-263; Ap-a Se II 318-324. Sinhalese (Ce) edition does not accommodate this
series.
90
Be and Se read te accimanto va. ‘They [are shining] just as those are endowed with flames.’
91
Se reads this term as two terms thus: Bhāgī rasānaṃ. Th 56 also has the same reading. But Bv-a Be 29
reads Aṅgīrasānaṃ. The Mahāvastu contains the corresponding verse (Mvu III 93) as follows:
aṃgāriṇo dāni (drumā) bhadanta
phalesino . . .
Page 23 of 48
O respected sir, the trees are now crimson, expecting fruit, having shed the foliage,
[and] thereby [they] are shining just as those are endowed with flames. O great hero, it
is the time [in favour] of Bhāgīrasas.
2. dumāni phullāni manoramāni

samantato sabbadisā pavanti,
pattaṃ pahāya phalam āsasānā
kālo ito pakkamanāya vīra.92
The delightful trees93 blossomed, having shed leaves expecting fruit, are immensely
wafting [their scent] in all directions around.94 O hero, it is the time to leave from here.
3. nevātisītaṃ api nāti-uṇhaṃ95

sukhā utū addhaniyā bhadante,
passantu taṃ Sākiyā Koḷiyā ca
pacchāmukhaṃ Rohiṇiyaṃ tarantaṃ.96
te arcimanto va prabhāsayanti
samayo Mahāvīra Bhagī rasānāṃ.
92
Cf. Mvu III 93: vanāni phullāni manoramāṇi
samantato sarvadiśā pravānti,
puṣpaṃ tyajitvā phalam ādiyante
samayo ito prakramituṃ te śāstu.
93
dumāni. This neuter term occurs here instead of the masculine dumā. As the commentary notes, this happens
due to the change of gender (Th-a II 224: liṅgavipallāsena vuttaṃ. ‘[It] is stated [thus] in terms of the change of
gender’). The Mahāvastu replaces the term with vanāni (‘forests’).
94
Here sabbadisā has the locative meaning although it is nominative perhaps for metrical license. In the gloss
on the term sabbadisā of the Theragāthā (Th 56), Dhammapāla explains its contextual meaning as follows: Th-a
II 224: “sabbadisā” ti […] sabbadisāsu. ‘“All directions” means in all directions.’
95
Be 57 and Se read this line thus: nevātisītaṃ na panāti-uṇhaṃ. ‘It is indeed not too cold but not too hot.’
96
Cf. Mvu III 93: na cātiśītaṃ na ca ati-uṣṇaṃ
ṛtusukhaṃ adhvani te bhaveya,
paśyantu te koliyā śakiyā ca
mukhaṃ rohiṇīm iva tārakāṇi.
Page 24 of 48
O respected sir, it is indeed not too cold and97 not too hot; the season is fitting for a
journey. 98 May the Śākyans and Koliyans see you facing westward, 99 crossing the
River Rohiṇī.
4. āsāya kasate khette100- bījaṃ āsāya vappati,

āsāya vāṇijā yanti - samuddaṃ dhanahārakā,
yāya āsāya tiṭṭhāmi - sā me āsā samijjhatu.101
The fields are ploughed with expectation. The seed is sown with expectation. The
merchants who bring wealth, go to the ocean with expectation. May that my
expectation, with which I stand, be fulfilled.
5. nātisītaṃ nāti-uṇhaṃ - nātidubbhikkhasādakaṃ,102

saddalā haritā bhūmi - esa kālo mahāmuni.
It is neither too cool nor too hot, and there is no cause for an extreme famine. The earth
is green with new grass. O great sage, this is the time.
6. punappunañ c’ eva vapanti bījaṃ

punappunaṃ vassati devarājā,
punappunaṃ khettaṃ kasanti kassakā
97
Obviously, pi has the sense of a conjunction here. At times, the commentators figure out pi occurring in the
canon in this sense. For example, see Ps I 40: pikāro sampiṇḍanattho. ‘[Here,] the letter pi [has] the sense of
accumulation’; Vibh-a 405: sampiṇḍanattho c’ettha pikāro. ‘And here, the letter pi [has] the sense of
accumulation.’
98
sukhā utū addhaniyā bhadante. addhaniyā is fairly rare in the Pāli canon. Although the term addhaniyaṃ (D
II 120, Vin III 9) in some places is attested therein, it is in the sense of “last long” (See Rhys Davids, T. W. and
C. A. F. 1910 I 128). The Mahāvastu reads adhvani here, the locative singular of adhvan; a journey. See MW,
s.v. adhvan. Although the Pāli equivalent of adhvani is addhani, here perhaps redundant yā is used for metrical
reasons. Dhammapāla interprets addhaniyā as ‘fitting for a journey’ (Th-a II 224: “addhaniyā” ti
addhānagamanayoggā), which Norman follows (See Norman 1995 I 54). On the other hand, addhaniyā can also
mean ‘traveler’, the epenthetic corresponding of adhvanyaḥ, a traveler. See Hk, s.v. adhvanyaḥ: pathikaḥ,
pāriyānikaḥ. See also MW, s.v. adhvanya: ‘a traveler.’
99
The literal meaning of pacchāmukhaṃ; ‘the face turned back’ (see Sv II 425, Ps III 81) is bit unusual to this
context. The canon does not have any other attestation for this term. However, Dhammapāla’s description
related to this lemma leads us to presume this means ‘facing westward’ (See Th-a II 224).
100
āsāya kasate khette. This reading looks a bit unusual. Perhaps, the copyist who was keen in creating an
alliteration within this pāda, emended khettaṃ to khette following the case ending of the preceding term kasate.
However, the Theragāthā (Th 56: 530a), KTh1 63, Ap-a Be II 57, and Ap-a Se II 318 read khettaṃ in lieu of
khette—āsāya kasate khettaṃ—‘The field is ploughed with expectation.’ To me, this reading is much better
because it is natural and rhythmic.
101
Cf. Mvu III 108: āśāya kṛṣyate kṣetraṃ - bījam āśāya vapyate,
āśāya vāṇijā yānti - samudraṃ dhanahārakā,
yo yasya āśāya tiṣṭhāmi - sā me āśā samṛdhyatu.
102
nātidubbhikkhasādakaṃ. This is an obvious mistake of nātidubbhikkhasādhakaṃ either of copyist or of
editor. Thus, I render the latter reading. Cf. KTh1 64. Here, Be and Se read nātidubbhikkhachātakaṃ. ‘There is
no hunger [resulted from] extreme famine.’
Page 25 of 48
punappunaṃ [dhaññaṃ] pūrenti koṭṭhakaṃ.103
Indeed, again and again, [they] sow the seed. Again and again, the god of clouds104
rains. Again and again, farmers plough the field. Again and again, grains fill the
storeroom.
7. punappunaṃ yācanakā caranti

punappunaṃ dānapatī dadanti,
punappunaṃ dānapatī daditvā,
punappunaṃ saggam upenti ṭhānaṃ.105
Again and again, beggars wander.106 Again and again, the lords of liberality107 give and
having given again and again, they approach the heavenly state again and again.
8. dhīro108 have sattayugaṃ puneti

yasmiṃ kule jāyati bhūripañño,
maññām’ahaṃ sakkati devadevo
tayābhijāto109 muni saccanāmo.
103
dhaññaṃ pūrenti koṭṭhakaṃ is hypermetric, but Be and Se 319 record dhaññam upeti raṭṭhaṃ. ‘Grains
approach the country.’ See also S I 174, Th 56. Here is the corresponding verse preserved in the Mahāvastu (Mvu
III 108):
punarpunaḥ kṣipra vapanti bījaṃ
punarpunaḥ varṣati devarājaḥ,
punarpunaḥ vardhati bījagrāmaṃ
punarpunar lābhaṃ labhanti karṣikā. See also DOP, s.v. koṭṭha.
104
See Sv I 218, Ps II 322: “devo” ti megho. ‘“deva” means cloud’; DOP, s.v. deva.
105
Mvu III 109: punaḥpunar yācanakā upenti
punarpunaḥ satpuruṣā dadanti,
punarpunaḥ satpuruṣā pi dattvā
punaḥpunar svargam upenti sthānaṃ.
106
Cf. S I 174: punappunaṃ yācanakā yācayanti. ‘Again and again, beggars beg.’
107
See DOP, s.v. dānapati: ‘a lord of liberality’, ‘a magnificent giver’ Bodhi 2012, 659, ‘a liberal man’ Horner
1973, 32.
108
See Be, Se and Th 57 read vīro. ‘The here.’ DOP, s.v. dhīra: ‘intelligent, wise; steadfast, firm, resolute’, Mp
III 33: “dhīro” ti dhitisampanno. ‘“dhīra” means one who is endowed with courage’. See also Bv-a 36; ‘wise one
means intent on wisdom.’ Horner 1978, 54. See also Dhp-a III 189: “dhīro” ti paṇḍito. ‘“dhīra” means the skilled
one.’ See also It-a II 62.
109
Be, Se and Th 57 read tayā hi jāto. ‘Indeed, [he who] is begotten by you.’
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The resolute man of broad wisdom 110 indeed sanctifies 111 seven generations 112 in
whatever family he is born. I suppose the god of the god is capable of [doing it]. I am
the sage who is truly named,113 well begotten by you.
9. Suddhodano nāma pitā mahesino

Buddhassa mātā pana māyanāmā,
yā Bodhisattaṃ parihariya kucchinā
kāyassa bhedā tidivātimodati.114
The father of the great seer is named Suddhodana and the mother of the Awakened One
is named Māyā who having cherished the Buddha-being with [her] womb, with the
breakup of the [corporal] body greatly rejoices in the heaven of Three.
10. sā Gotamī kālakatā ito cutā

dibbehi kāmehi samaṅgibhūtā,115
sā modati kāmaguṇehi pañcahi
parivāritā devagaṇehi tehi.
110
S I 42: bhūripañña. Tr. Bodhi 2000, 135: ‘broad of wisdom.’ See also PTSD, s.v. bhūripañña: ‘of extensive
wisdom, very wise.’ Nid I 95: bhūri vuccati pathavī. tāya paṭhavīsamāya paññāya vipulāya vitthatāya
samannāgato, As 148-149. Tr. Tin 1920 I 195: ‘[…] it has been said that the earth is broad, and that a man
endowed with understanding, having richness and abundance like the earth, is of ‘broad’ understanding.’
111
Here puneti is used in the sense of punāti, which means cleanses, purifies, sanctifies. See Bv-a 67: “punātī” ti
puññaṃ. Tr. Horner 1978, 100: ‘merit means it cleanses away.’
112
Here, sattayugaṃ alludes to sattamā pitāmhayugā (D I 113, M II 165, A I 163). Tr. Bodhi 2012, 257: ‘as far
back as the seventh paternal generation.’ See also Bodhi 2017, 260. Norman renders the latter phrase as ‘decent
for seven generations.’ See Norman 2001, 78.
113
Cf. Mvu III 109: vīro hi vai sapta yugāṃ punāti
yasmiṃ kule jāyati bhūriprajño,
piteva śākyā nayati devadevo
tvayāpi jāto muni satyanāmaḥ.
The whole pāda tayābhijāto muni saccanāmo is apparently a figure of speech, which Kāludāyi uses to introduce
himself. Some Elders themselves introduce as muni in many theragāthās. For instance, Anuruddha (Th 83)
Tālapuṭa (97) and Vaṅgīsa are referring to themselves as muni. saccanāmo is rendered in many ways. See Tr.
Bodhi 2012, 909: ‘the one truly named’; Bodhi 2012, 1757; n. 1320: ‘whose name truly corresponds to his
being.’ Mvu III 109 reads tvayāpi jāto muni satyanāmaḥ. Jones translates this pāda as ‘for from you is born the
seer Sathyanāma’ (Jones 1956, 107). Here he “takes Satyanāma as a personal name” (See Norman 1995 I 207 n.
533), which is hard to justify.
114
Here tidivātimodati is apparently a contaminated reading, and tidivamhi modati is well-attested in Be, Se and
Th 57. Thus, I followed the latter reading. According to the Halāyudha, tridiva, the Sanskrit corresponding term
of tidiva is so called because it is the place wherein Brahma, Viṣṇu and Śiva rejoice. See Hk, s.v. tridivaḥ: trayo
brahmaviṣṇurudrā dīvyantyatreti, MW, s.v. tridiva: ‘the 3rd or most sacred heaven, heaven (in general).
Cf. Mvu III 109: Śuddhodano nāma pitā jinasya
Buddhasya Māyā kila nāma mātā,
yā bodhisatvaṃ parihārya kukṣiṇā
kāyasya bhedāt svargeṣu modati.
115
Se reads samaṅgībhūtā. Although this reading is more accurate grammatically, it breaks the metre.
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That Gotamī having died, having passed away from here, endowed with celestial
sensual pleasures, rejoices with five qualities of sensual pleasure surrounded by those
groups of deities.
11. Buddhassa putto ’mhi asayhasāhino

Aṅgīrasassappaṭimassa tādino,
pituppitā mayha tvaṃ si Sakka116
dhammena me Gotama ayyako si.
I am the son of the Awakened One, who bears the unbearable,117 of the incomparable
Aṅgīrasa who is like that.118 O Sakka, you are my father’s father, and reasonably, you
are O Gotama, my grandfather.
12. ambā panasā kapiṭṭhā ca - pupphapallavalaṅkatā,

dhuvapphalāni pavanti119 - khuddāmadhukakūpamā,
sevamāno ubho passe - gantukālo mahāyasa.
Mango, Jack120 and Wood apple [trees]121 adorned with flowers and sprouts, frequently
produce fruits, 122 which are similar to bee honey [in combs]. 123 O greatly reputed
one,124 it is the time to go being served [by these trees standing]125 on both sides.
13. jambū sumadhurā nīpā - madhugaṇḍidivapphalā,
116
pituppitā for pitupitā and mayha for mayhaṃ are most probably for metrical reasons. Both Be and Se read this
line thus: pitu pitā mayhaṃ tuvaṃ’si Sakka. This is hypermetric although it is grammatically more accurate.
117
CPD, s.v. asyha: ‘intolerable, irresistible.’
118
tādino is the genitive singular case of tādin. As the Pāli commentarial sources reveal that tādī has a special
connotation. See Ap-a 369: “tādino” ti iṭṭhāniṭṭhesu akampiyasabhāvassa. ‘“Of the one who is like that” means
of the one who has the unshaken nature in agreeable and disagreeable [objects]’; Spk II 289: “tādino” ti
lābhālābhādīhi ekasadisassa. ‘“Of the one who is like that” means of the one who has the sameness [when
confronting the issues arising] due to gain, loss, and so forth.’ Bodhi translates tādino as of “the Stable One”,
which seems more fitting to this context (Bodhi 2000, 253). Nonetheless, I render this term more literally
following Roth. See Roth 1968, 47. See also ‘of such a one’ (Norman 2001, 20), ‘being of such a kind’ (Norman
2000, 14).
119
pavanti can mean ‘waft immensely’ or ‘blow.’ But, this meaning is not compatible within this context. Thus,
I presume the original reading was pasavanti (‘cause to be born’, ‘produce’). Notably, Be and Se read here
savanti (‘flow’). Although savanti makes better sense, it is hard to decide that it as the original reading because,
in many cases, both Be and Se make arbitrary substitutions relying on the traditional Pāli grammar. I deduce that
copyist’s inadvertence omission sa of pasavanti has given rise to a new variant reading pavanti. The former
term make fits the context although it is hypermetric.
120
PTSD, s.v. panasa: ‘the Jack or bread fruit tree (Artocarpus integrifolia) and its fruit.’
121
PTSD, s.v. kapiṭṭha: ‘the wood apple tree.’
122
Cf. D III 201: niccaphalā.
123
Lengthen of khuddā in khuddāmadhukakūpamā is most probably metri causa. DOP, s.v. khuddamadhu:
‘honey.’ See also BHSD, s.v. kṣudramadhu.
124
Be reads mahāyassa, which is a scribal error of mahāyasa.
125
It is not quite certain whether sevamāno here stands for seviyamāno (Skt. sevyamānaḥ) referring to the Buddha.
It is also possible the term denotes the trees described in this stanza. If so, it must be a singular term with plural
sense (i.e. sevamānā). Cf. KTh2 23d: disā sabbāni sobhayaṃ. ‘Enchanting all the directions.’
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tā ubhosu pajjotanti - gantukālo mahāyasa.
The rose apples and Kadamba [fruits] 126 with rich taste are [similar to] honeycombs
and heavenly fruits.127 They are shining128 in both [sides]. O greatly reputed one, it is
the time to go.
14. tiṇḍukāni piyālāni - sovaṇṇavaṇṇā manoharā,129

khuddakappaphalā130 niccaṃ - gantukālo mahāyasa.
Tinduka 131 and Piyāla 132 [trees] are frequently [bearing] golden coloured, adorable
fruits as [sweet as] bee honey. O greatly reputed one, it is the time to go.
15. kadalī pañca mocci ca - supakkaphalabhūsitā,133

ubho passesu lambanti - gantukālo mahāyasa.
Plantains and five [kinds of] bananas134 that are ornamented with perfectly ripe fruits
are drooping in both sides. O greatly reputed one, it is the time to go.
126
PTSD, s.v. nīpa: ‘N[ame] of the tree Nauclea cadamba, a species of Asoka tree’, DOP, s.v. nīpa: ‘cadamba,
Anthocephalus chinensis, Indian oak, Barringtonia racemosa’, Śkd, s.v. nīpaḥ: kadambavṛkṣaḥ, Bv-a 89:
“nīpan” ti kadambapupphaṃ. ‘“nīpa” means a kadamba flower.’ The Meghadūta (21a) reads nīpaṃ dṛṣṭvā.
‘Having seen nīpa.’ Mallinātha comments on nīpaṃ as follows: “nīpaṃ” sthalakadambakusumam. ‘“nīpa”
means ground-grown kadamba flower.’ See Kale 1967, 17-18.
127
There is no a kind of fruit is yet attested as madhugaṇḍi, perhaps it maybe a synonym of madhugaṇḍa;
‘honeycomb’. Sv-pṭ III 214: “madhugaṇḍan” ti madhupaṭalaṃ, PTSD, s.v. madhugaṇḍa: honey comb.’
madhugaṇḍiṃ occurs in the Mahāvaṃsa XXII: 43 and Geiger translates is as “honeycomb.” See Geiger 1912,
149.
128
Perhaps pajjotanti is intended to pronounce as pajotanti.
129
Be and Se read soṇṇavaṇṇā manoharā and, one might think it is more reliable at prima facie because it keeps
the metre Anuṣṭubh. I presume sovaṇṇavaṇṇā is more plausible although it is hypermetric.
130
PTS reads khuddakapphalā is seemingly an erroneous reading resulted from haplography of
khuddakappaphalā. But Be, Se and KTh2 16c preserve the more accurate reading.
131
PTSD, s.v. tinduka: ‘the tree Diospyros embryopteris’, DOP, s.v. tinduka/tiṇḍuka: ‘false mongosteen,
Diospyros malabarica, its fruit’, ‘Indian Persimm.’ Dhammika 2015, 15.
132
PTSD, s.v. piyāla: ‘the Piyal tree, Buchanania latifolia, the fruit of this tree, used as food’, MW, s.v. piyāla:
‘the tree Buchanania Latifolia (in Bengal commonly called Piyal).’
133
PTS reads supattaphalagopitā. ‘Protected by beautiful leaves and fruits’ or ‘Protected by fruits having
beautiful leaves.’ As Se records, this reading can also be attested in a Myanmar edition. Yet, the meaning of this
reading is not compatible with the context.
134
pañca mocci is an obscure phrase, especially, mocci seems most probably corrupted. Perhaps, pañca mocañ
ca was the original reading. In the Mahāvagga, we identify both coca and moca as two kinds of banana. See Vin
I 246: anujānāmi bhikkhave aṭṭha pānāni: ambapānaṃ jambupānaṃ cocapānaṃ mocapānaṃ madhupānaṃ
muddikāpānaṃ sālūkapānaṃ phārusakapānaṃ. Tr. Horner 1951 III 339: ‘I allow you, monks, eight (kinds of)
drinks: mango drink, roseapple drink, plantain drink, banana drink, honey drink, grape drink, edible lotus root
drink, phārusaka drink.’ See also Sp V 1102: “cocapānan” ti aṭṭhikehi kadaliphalehi katapānaṃ “mocapānan”
ti anaṭṭhikehi kadaliphalehi katapānaṃ. ‘“cocapāna” means the beverage that is made with banana with bones
[and] “mocapāna” means the beverage that is made with boneless banana.’ DOP, s.v. coca: ‘a kind of
(kernelled?) plantain’, PTSD, s.v. moca: ‘the plantain or banana tree, Musa, Sapientum. Śkd, s.v. moca:
‘kadalīphalam.’
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16. madhupphaladharā niccaṃ - morarukkhā manoramā,
khuddakappaphalā niccaṃ - gantukālo mahāyasa.
Mind-gratifying Mora trees135 ever bear bee honey-like tasty fruits always.136 O greatly
reputed one, it is the time to go.
17. hintālatālapantī ca - rajatakkhandho va jotare,

supakkaphalasañchannā137 - khuddakappā madhussavā,
phalāni tāni khādante - gantukālo mahāyasa.
And the rows of marshy date and Palmyra trees 138 that are properly covered with
perfectly ripe, bee honey-like juice-flowing 139 fruits, are shining just as silver
trunk[s].140 Those fruits are eaten. O greatly reputed one, it is the time to go.
18. udumbarāruṇāvaṇṇā141 - sadā sumadhurapphalā,

Fig trees that are frequently having reddish brown coloured extremely sweet fruits are
drooping in both sides. O greatly reputed one, it is the time to go.
19. itthambhūtā anekā te - nānāphaladharā dumā,

135
Mora is not listed in PTSD, MW, ASED, PSED, BHSD. The botanical name of mora tree is Dimocarpus
longan. See Lim 2013, 29.
136
khuddakappaphalā is not the contraction of khuddaka and appa but of khudda and kappa. We see the phrase
phalāni khuddakappāni (‘fruits as [sweet as] bee honey’) in the Jātaka (See J V 324). The commentary of the
Jātaka glosses the term khuddakappāni as follows: Ja V 324: “khuddakappānī” ti […]
khuddamadhupaṭibhāgāni madhurāni. ‘“Bee honey-like” means the [fruits that are] sweet resembling bee-
honey’; DOP, s.v. khudda: ‘honey’, BHSD, s.v. kṣudra: ‘honey.’ Cf: MW, s.v. kalpa: ‘equal.’
137
As Se records, a Myanmar edition reads this pāda as supattaphalasañchannā, which can be rendered in two
ways, 1) ‘properly covered with beautiful leaves and fruits’, 2) ‘properly cowered with fruits having beautiful
leaves.’ In regard to both marshy date and Palmyra trees, their fruits as well as leaves are beautiful. Since it is
apt to speak of the beauty of these two things, I would presume the first rendering is more appropriate to the
context.
138
MW, s.v. hintāla: ‘the marshy date tree, Phoenix or Elate Paludosa’, DOP, s.v. tāla: ‘the palmyra palm, the
fan palm, Borassus flabellifer.’
139
Sv-abhṭ Be II 73: “madhussavo” ti madhurarasasandanaṃ. ‘“Flowing juice” means flowing sweet taste.’
140
Although rajatakkhandho va literally means ‘just as silver trunk’ its plural meaning makes better sense in the
context.
141
Presumably, aruṇā vaṇṇā is used instead of aruṇavaṇṇā, metri causa. DOP, s.v. udumbara: ‘fig-tree, Ficus
Glomerata’, DOP, s.v. aruṇa: ‘reddish brown, tawny.’ Se reads udumbarāruṇāvaṇṇanā (‘Fig trees that are
frequently having reddish brown praise’). Here the term vaṇṇanā is an obvious mistake.
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Those numerous trees bearing various fruits charactarised in this manner, 142 are
drooping in both sides. O greatly reputed one, it is the time to go.
20. campakā salaḷā nāgā - sugandhā māluteritā,

supupphitaggā jotanti - sugandhenābhipūjayuṃ,143
sādarā vinatān’eva - gantukālo mahāyasa.
Fragrant Campaka, 144 Salaḷa 145 and Nāga 146 trees of which tops are well-flowered,
shaken by the wind, are shinning greatly honouring with fragrance as though they bent
properly with reverence.147 O greatly reputed one, it is the time to go.
21. punnāgā giripunnāgā - pupphitā dharaṇīruhā,

supupphitaggā jotanti - sugandhenābhipūjayuṃ,
sādarā vinat’uggaggā - gantukālo mahāyasa.
Flowered Punnāga148and Giri-punnāga149 trees grown in the earth150 of which tops are
well-blossomed are shinning, [and they] greatly honouring with fragrance,151 properly
bent [their] uppermost tops152 with reverence. O greatly reputed one, it is the time to
go.
22. asokā koviḷārā ca - somanassakarā varā,
142
DOP, s.v. itthambhūta: ‘being thus, so characterized’, Sdn Be 329: “itthambhūto” ti imaṃ pakāraṃ bhūto
patto. ‘“Being thus” means [something] being in this manner [and something] that reached [this nature].’
143
Both Be and Se read this as sugandhenābhipūjayuṃ, which literally means ‘[they] greatly honoured with
fragrance’ does not fit the context well. Therefore, I shall take this as sugandhenābhipūjayaṃ as a present
continues singular form with plural meaning and render accordingly. PTS reads here sugandhenābhipūjayyuṃ.
This is obviously a mistake. It is possible this contaminated reading to rise due to the aural confusion as well as
the copyist’s limited acquaintance with Pāli.
144
DOP, s.v. campaka: ‘a species of magnolia with highly fragrant flowers, Michelia champaca.’
145
PTSD, s.v. salaḷa: ‘a kind of sweet, scented tree’, DPL, s.v. sarala: ‘The tree Pinus Longifolia.’
146
PTSD, s.v. nāgarukkha: ‘the ironwood tree.’
147
PTSD, s.v. sādara: ‘reverential’, MW, s.v. sādara: ‘having or showing respect, respectful, reverential;
considerate, attentive or devoted to.’
148
There is no clear identification of punnāga in Sanskrit dictionaries. PTSD, s.v. punnāga: ‘a species of tree.’
149
giripunnāga; rock-punnāga is mentioned in the Apadāna. See Ap I 16: punnāgā giripunnāgā, Ja VI 531:
“giripunnāgā” ti mahāpunnāgā. See also DOP, s.v. giripunnāga: ‘a plant, the mountain punnāga; its flower.’
150
dharaṇīruhā is an epithet of a tree. In the commentary to the Apadāna, there is a nice explanation of the term
dharaṇīruhā as follows: Ap-a 233: dharaṇiyaṃ ruhā sañjātā vaḍḍhitā cāti “dharaṇīruhā”, rukkhā. ‘Because
[they are] grown, well arisen [and] increased in the earth, [they are called] “dharaṇīruhā (‘that grown in the
earth’)”, [it means] the trees.’ See also DOP, s.v. dharaṇīruha: ‘growing in the earth, a tree.’
151
As I did in the previous gāthā (KTh2 20d), here too, I rendered sugandhenābhipūjayuṃ as a present
continues singular form.
152
DOP, s.v. ugga: ‘powerful, intense, terrible, fierce, severe’, MW, s.v. ugra: ‘powerful, violent, mighty,
impetuous, strong, huge, formidable, terrible; high, noble; cruel, fierce, ferocious, savage; angry, passionate,
wrathful; hot, sharp, pungent.’
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sugandhā kaṇṇikābandhā153 - rattavaṇṇehi bhūsitā,154
sādarā vinat’uggaggā - samayo te mahāyasa.
Excellent Asoka155 and coral trees156 that make happiness, having extremely fragrant
[flowers] tied in bunches,157 adorned with red colours, properly bent [their] uppermost
tops with reverence. O greatly reputed one, it is your time.
23. kaṇṇikārāphullitā niccaṃ - sovaṇṇaraṃsijotakā,

dibbagandhā pavāyanti - disā sabbāni sobhayaṃ,
sādarā vinatān’eva - samayo te mahāyasa.
Kaṇikāra158 trees always in bloom, the illustrators of golden rays, are perfectly perfume
heavenly scents159 enchanting all the directions160 as though [they] properly bent with
reverence. O greatly reputed one, it is your time.
24. supattā gandhasampannā - ketakī dhanuketakī,161

sugandhā sampavāyanti - disāsabbābhigandhino,
153
PTS reads sugandhā kaṇṇikā gandhā. ‘Having fragrant [flowers] having the fragrant of bunches.’ This is a
pleonastic pāda that does not make a satisfactory sense in the context. As Se records, a Myanmar edition also
preserved the same reading. I take sugandhā kaṇṇikābandhā attested in Be and Se as more reliable reading.
154
Se reads rattavaṇṇehi bhūmitā. The second term is obviously a misreading.
155
DOP, s.v. asoka: ‘the name of a tree, Jonesia asoca’, MW, s.v. aśoka: ‘the tree Jonesia Asoka Roxb. (a tree f
moderate size belonging to the leguminous class with magnificent red flowers).’
156
DOP, s.v. koviḷāra: ‘a kind of tree, Bauhinia variegate,’ Śkd, s.v. kovidāra: ‘raktakāñcanavṛkṣaḥ.’ Bodhi
renders this term as ‘coral tree.’ (See Bodhi 2012, 1083).
157
I shall take the term kaṇṇikā to mean ‘bunches’ following the definition appearing in the Vimativinodanīṭīkā
and Cone’s interpretation: Vv-ṭ Be I 300: “kaṇṇikā” ti bahūnaṃ pupphānaṃ vā mālānaṃ vā ekato bandhitassa
nāmaṃ. ‘“kaṇṇikā” means a name either of many flowers or garlands that are tied together’; DOP, s.v.
kaṇṇikābaddha ‘tied in a bunch.’
158
kaṇṇikāra with ṇṇ is seemingly an editorial substitution assuming its Sanskrit equivalent karṇikāra.
However, kaṇikāra with ṇ has many attestations in the Pāli literature. DOP, s.v. kaṇikāra: ‘the tree
Sterospermum acerifolium, its flower’, MW, s.v. karṇikāra: ‘Pterospermum acerifolium, Cathartocarpus
fistula, the flower of Pterospermum acerifolium.’
159
Cf. M I 212: dibbā maññe gandhā sampavanti. Tr. Ñāṇamoli and Bodhi 1995, 307: ‘heavenly scents seem to
be floating in the air.’
160
disā sabbāni sobhayaṃ. Here sabbāni is neutralised by the author, and sobhayaṃ apparently occurs in plural
sense. A considerable amount of verses in the Khuddakanikāya does not agree with conventional Pāli grammar,
especially it often shows an independent policy regarding the singularity and plurality of verbs and nouns. For
instance, in the Therīgāthā (Thi 134):
naṅgalehi kasaṃ khettaṃ - bījāni pavapaṃ chamā,
puttadārāni posentā - dhanaṃ vindanti māṇavā.
‘Plough the field with ploughs, sowing the seeds on the ground properly, nourishing children and wives, young
Brahmins ascertain wealth.’ Here, both kasaṃ (‘is ploughing’) and pavapaṃ (‘is sowing properly’) that qualify
māṇavā (‘young Brahmins’) represent plural sense, namely, kasantā (‘are ploughing’) and pavapantā (‘are
sowing properly’) respectively. Here is Dhammapāla’s explanation (Thi-a 113): “kasan” ti kasantā […]
bahu’tthe hi idaṃ ekavacanaṃ […] “pavapan” ti […] vapantā. ‘“Is ploughing” means are ploughing. This is a
singular expression in the sense of the plural. “Is sowing properly” means are sowing properly.’ See also Pruitt
1998, 152. As Norman remarks, the “author with no eye for consistency” (Norman 1995 II 86.) of these
occurrences. But, one can argue that the author ignored grammatical consistencies for the sake of metrical
license. See also KTh2 25d: ubho magge pasobhayaṃ, KTh2 26d: ubho magge palobhayaṃ.
161
According to the Se, a Myanmar edition reads manuketakī here.
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sādaraṃ162 pūjayantā va - samayo te mahāyasa.
Ketakī163 and Dhanu-ketakī164 [bushes] having beautiful leaves, replete with fragrance,
are properly defusing perfect fragrances, [and they] that strongly perfume all the
directions, are similar to those who are honouring with reverence. O greatly reputed
one, it is your time.
25. mallikā jātisumanā - sugandhā khuddamallikā,

disā sabbā pavāyanti - ubho magge pasobhayaṃ,
sādarā te palambanti - samayo te mahāyasa.
Arabian jasmine, 165 jasmine 166 and khudda-mallikā (little jasmine? 167 ) trees are
perfectly defusing fragrance in all directions 168 gracing both [sides of] ways
beautifully.169 They are well drooping with reverence. O greatly reputed one, it is your
time.
26. sindhuvārā sītagandhā - sugandhā māluteritā,

disāsabbābhipūjentā - ubho magge palobhayaṃ,170
sādarā vinat’uggaggā - samayo te mahāyasa.
On both [sides of] ways, excellently fragrant Sinduvāra171 and white sandalwood172
trees shaken by the wind, are greatly honouring all directions while seducing, properly
bent [their] uppermost tops with reverence. O greatly reputed one, it is your time.
27. sīhā kesarasīhā ca - catuppadanisevitā,

acchambhītā surāpāne - migarājā patāpino.
28. sīhanādena pūjenti - sādarā te migābhibhū,

maggamhi ubhato vūḷhā - samayo te mahāyasa.
162
Be reads sādarā.
163
DOP, s.v. ketakī: ‘the tree Pandanus odoratissimus.’
164
DOP, s.v. dhanuketakī: ‘a kind of ketakī.’ Sinhalese name of dhanuketakī is dunukéyyā and its scientific
name is attested as Pandanus ceylanicus. See Ashton et al. 1997, 72.
165
DPL, s.v. mallikā: ‘Arabian jasmine’, ASED, s.v. mallikā: ‘Kind of Jasmine (Jasminum Sambac: both flower
and plant).’
166
DOP, s.v. jātisumanā: ‘a kind of jasmine, the great-flowered jasmine; a jasmine flower, jasmine blossom.’
167
I am not certain whether khuddamallikā refers to a small kind of jasmine. If not, it yet remains to be
identified.
168
See the note on KTh2 2b: sabbadisā.
169
ubho magge pasobhayaṃ. See the note on KTh2 23d: disā sabbāni sobhayaṃ.
170
Be and Se read pasobhayaṃ. ‘Gracing beautifully.’ See also the note on KTh2 23d: disā sabbāni sobhayaṃ.
171
DPL, s.v. sinduvāra: ‘the tree Vitex negundo’, Hk, s.v. sinduvāra: nirguṇḍī sinduvāraḥ syān mandāraḥ
pāribhadrakaḥ.
172
PSED, s.v. śītagandha: ‘white sandal’, MW, s.v. śītagandha: ‘having cool fragrance, sandalwood.’
Page 33 of 48
The lions and maned lions 173 associated with quadrupeds, are heroes [who are]
fearless 174 of living beings, 175 powerful 176 kings of beasts. Those overlords of
animals,177 honouring with [their] (lion’s) roar with reverence, placing in sequence178
in the both [sides of] the way. O greatly reputed one, it is your time.
29. byagghā sindhavā nakulā179- sādhurūpā bhayānakā,

ākāse sampatantā ’va - nibbhītā yena kenaci,
tehi te sādarā natā - samayo te mahāyasa.
Tigers, Sindh hourses180 and mongooses that have the form of goodness but frightful,181
[running] as if flying about in the sky nicely,182 are fearless of anyone.183 By them, you
are respectfully worshiped. O greatly reputed one, it is your time.
173
These two stanzas, i.e. KTh2 27 and 28, is a pair. DOP, s.v. kesarasīha: ‘a maned lion, a lion.’
174
DOP, s.v. acchammbhi(n): ‘not stiff or rigid (with fear); unafraid.’ Presumably, acchambhītā has been
created by a copyist who is not much familiar with Pāli.
175
surāpāne. I assume that two terms sūrā pāṇe have been turned into surāpāne by the editors. surāpāne does not
make sense in this context. See PTSD, s.v. surāpāna: ‘drinking strong liquor.’ When reading palm-leaf
manuscripts in which all the words are written in continuous series, the editor is sometimes unable to realise the
proper divisions of words. As Porter points out, ‘by taking a letter or syllable from one word, and adding it to that
which proceeds or follows, he would give rise to a various reading.’ See Porter 1848, 25. sūrā literally means ‘a
heroes.’ See sūrā. PTSD, s.v. sūra: ‘violent, courageous, a hero’, MW, s.v. śūra: ‘violent, heroic, brave.’ pāṇa
refers to a living being. Many commentators including Buddhaghosa rightly explain the meaning of the term pāṇa
as follows: Sv I 69: “pāṇo” ti c’ettha vohārato satto, paramatthato jīvitindriyaṃ. ‘“Living creature” means in this
context, [refer to] the living being in the conventional sense [and] the faculty of vitality in the absolute sense’. See
also Ps I 198, Spk II 144, As 97. The substitution of dental n for retroflex ṇ and vice versa is a common feature in
Sinhalese palm-leaf Manuscripts.
176
PTSD, s.v. patāpa: ‘splendour, majesty’, MW, s.v. pratāpin: ‘glowing, shining, splendid, majestic,
powerful.’
177
PTSD, s.v. migābhibhū: ‘king of beasts (i. e. the lion).’ See also Sn 133: migābhibhū. Norman translates this
as ‘overlord of animals.’ (Norman 2001, 90) while Bodhi rendered it as ‘the lord of beasts’ (Bodhi 2017, 275) .
178
vūḷhā. A III 69: tesaṃ kāmoghavūḷhānaṃ. Tr. Bodhi 2012, 684: ‘those swept up by the flood of sensuality.’
Mp III 258: “kāmoghavūḷhānan” ti kāmoghakaḍḍhitānaṃ. ‘“[Those who] are carried away by the floods of
sensuality” means [those who] are drawn by the floods of sensuality’; Vin I 149: gāmo udakena vūḷho hoti. Tr.
Horner 1951, 197: ‘[T]he village […] to be carried away by the water.’ PTSD, s.v. vuḷha & vūḷha: ‘carried
away’, PSED, s.v. vyūḍha: ‘expanded, developed, broad, wide; Placed in order, arranged, marshalled.’ In this
transition, I rely on Apte.
179
PTS read naṅkulā This is most probably an erroneous variant reading resulted due to the auditory confusion
of copyists. DOP, s.v. nakula: ‘an ichneumon, a mongoose.’
180
PTSD, s.v. sindhava: ‘belonging to the Sindh, a Sindh horse.’ The commentary to the Dhammapada explains
the term sindhavā (Dhp-a IV 4) as follows: “Sindhavā” ti Sindhavaraṭṭhe jātā assā. ‘“Sindhavā” means the
horses that are born in Sindhu country.’
181
PTSD, s.v. bhayānaka: ‘frightful, horrible.’ Here, sādhurūpā bhayānakā is an oxymoron.
182
PTSD, s.v. sampatati: ‘to jump about, to fly along or about’, Vv 12: kokilā sampatanti. Tr. Kennedy 1942,
16: ‘kokilas hover about’; Vv-a 57: “sampatantī” ti […] samantato patanti vicaranti. ‘“[They] flying about [in
the sky] nicely” means [they] alight around, [they] behave around.’
183
nibbhītā yena kenaci is an unusual statement of which literal meaning is ‘are brave for anybody.’ This is
seemingly using instead of na bhītā yassa kassaci. Typically, in the canon, genitive case governs when
expressing this sense. See A II 120: so na bhāyati samparāyikassa maraṇassa, J IV 64: yassa bhāyati maccharī.
Page 34 of 48
30. tidhā pabhinnā184 chaddantā, surūpā sussarā subhā,
sattappatiṭṭhitaṅgā te, ubho maggesu kūjino,
sādarā hāsamānā va, samayo te mahāyasa.
Auspicious six-tusked185 elephants flowing rut-fluid from three places who have lovely
form, are endowed with pleasant cries. They with sevenfold stance186 are crying187 in
both [sides of the] ways, appear as [they are] smiling 188 with reverence. O greatly
reputed one, it is your time.
31. migā varāhā pasadā - citrāsāvayavā subhā,

ārohapariṇāhena - surūpā aṅgasaṃyutā,
ubho magge gāyamānā va - samayo te mahāyasa.
184
PTS reads here tidhammabhinnā and it is obviously a contaminated reading of tidhā pabhinnā. Both Be and
Se preserve the latter reading. According to the Se, a Myanmar edition reads here timmebhinnā, which is also a
contaminated reading. The phrase tidhā pabhinnā can be attested in the Pāli canon. For instance, see Ap II 354:
tidhāppahinnā mātaṅgā kuñjarā saṭṭhihāyanā. Tr. Walters 2017, 640: ‘Mātaṅgas rutting in three ways [and]
tuskers sixty years of age [.]’ See also Ap II 388; Walters 2017, 714, Ap-a 311; Gamage 2019, 74 n. 149. The
Madhuratthavilāsinī speaks of elephants flowing rut-fluid from seven places. See Bv-a 210: sattadhāpabhinnaṃ.
Tr. Horner 1978, 304: ‘seven-fold firm, and showing signs of rut in seven places.’
185
DOP, s.v. chaddanta: ‘one of the types of the elephant (the most superior)’, cf. LV 348:
gajavaramahāpramāṇaḥ ṣaḍdanto hemajālasaṃchannaḥ. ‘Having the measure of a huge and noble elephant
[bearing] six tusks, properly cowered by golden nets’; BC 1: 20: dhṛtvā himādridhavalaṃ guru ṣaḍviṣāṇāṃ
dānādhivāsitamukhaṃ dviradasya rūpam. ‘Bearing a form of a possessor of two tusks [i.e. ‘an elephant’] with
heavy six tusks as white as the snow-mountain [i.e. ‘the mount Himalaya’], [and] with the face properly perfumed
with rut-fluid.’
186
sattappatiṭṭhitaṅgā te. In the canon, the elephant of the wheel-roller monarch is qualified with the term
sattappatiṭṭha. See D II 174, M III 173: hatthiratanaṃ […] sattappatiṭṭho. Tr. T. W. Rhys Davids and C. A. F.
1910-1921 II 204: ‘[T]he Elephant Treasure […] seven-fold firm’; Tr. Ñāṇamoli and Bodhi. 1995, 1025: ‘[T]he
elephant-treasure […] with sevenfold stance’. In his sub-commentary to the Dīghanikāya, Dhammapāla glossing
on the term under discussion, reveals why that it is called an elephant with sevenfold stance as follows: Sv-pṭ II
252: “sattappatiṭṭho” ti bhūmiphusanakehi vāladhi, varaṅgaṃ, hattho ti imehi ca tīhi, catūhi pādehi cāti sattahi
avayavehi patiṭṭhitattā sattapatiṭṭho. ‘“[The Elephant] with sevenfold stance” means [the elephant is called]
“with sevenfold stance” because [it is] firm with seven limbs, [namely], with these three [limbs] that touch the
ground: tail, noble limb [i.e. ‘penis’, trunk and four legs.’
187
It is interesting to note here that the author collocates kūjino with elephants instead of gajjino. The elephant’s
trumpet usually depicted in Pāli with gajjeti or kuñcati. kūjino typically refers to birds twitter. See MW, s.v.
kūjin: ‘warbling, making a rumbling sound in the bowels.’
188
hāsamānā va (Lit. ‘Those who are entertaining’) is seemingly occurs here in the sense of hasamānā va (‘just
as smiling’). We have already seen the author of the KTh1 frequently substitute causative forms instead of
present and continuous forms. In some contexts, the term hāsa means ‘joy’, or ‘happiness.’ For instance, the
Dhammasaṅgaṇī enumerates hāsa as a synonym of pītī (Dhs 10.), Ap I 259: hāso me udapajjatha; ‘The joy
arose in me’; Vv 119: taṃ me giraṃ suṇantassa, hāso me vipulo ahu. Tr. Gehman 1942, 116: ‘When that I
heard That Voice abundant joy arose in me’; Vv-a 316: “hāso” ti tuṭṭhi. ‘“hāsa (‘joy’) ” means satisfaction.’
However, hāsamānā can also mean ‘those who are entertaining.’ See S IV 306: hāseti. Bodhi translates the verb
as ‘entertains’ (Bodhi 2000, 1333). It seems that ‘those who are smiling’ seems more apt to the context.
Page 35 of 48
Beautiful deer, wild boars and spotted deer189 with variegated limbs,190 endowed with
bodies that have lovely form with right height and length,191 [appear] as those who are
singing in both [sides of the] way. O greatly reputed one, it is your time.
32. gokaṇṇā sarabhā192 rurū193 - ārohapariṇāhino,

surūpā aṅgasampannā - sevamānā va accharuṃ,
sevamānā tehi tadā - samayo te mahāyasa.
Elks,194 sarabha deer and gold coloured deer endowed with limbs that have lovely form
with right height and length, truly remained195 while serving [you]. On that occasion,
you [could walk] being served by them.196 O greatly reputed one, it is your time.
33. dīpī acchā taracchā ca - tudarā varuṇā sadā,

te dāni sikkhitā197 sabbe - mettāya tava tādino,
te p’ajja sevakā addhā198 - samayo te mahāyasa.
189
PTSD, s.v. pasatamiga: ‘spotted antelope.’ See also MW, s.v. pṛishat.
190
citrā sa+avayavā literally means ‘with variegated limbs’ or ‘variegated own limbs’? It is hard to determine
that this should be extracted sa or sva? To me, this is an abstruse term, although I followed the first
interpretation. See also DOP, s.v. avayava: ‘limb, member, part, constituent’, PSED, s.v. sāvayava: ‘composed
of parts.’
191
CPD, s.v. ārohapariṇāha: ‘height or length and breadth or circumference’, A II 250:
ārohapariṇāhasampanno. Tr. Bodhi 2012 616: ‘possesses […] the right proportions’; Ap II 457:
aṅgapaccaṅgasampanno - ārohapariṇāhavā,
abhirūpo ruci homi - sampuṇṇaṅgo anūnako. Tr. Walters 2017, 862: ‘I possess perfected limbs, [with proper]
length and circumference; I’m very handsome [and] splendid, [with] complete limbs, no[thing] lacking.’
192
PTS reads this as rathabhā. This is a contaminated reading. However, both Be and Se preserve sarabhā,
which is most probably the original reading. See also Ja III 402: “sarabhā” ti sarabhamigā. ‘“sarabhā” means
sarabha-deer’; PTSD, s.v. sarabha: ‘a sort of deer’, MW, s.v. śarabha: ‘a kind of deer or (in later times) a
fabulous animal.’
193
The PTS reads rūru. PTSD, s.v. ruru: ‘a sort of deer’, MW, s.v. ruru: ‘a spices of antelope, a kind of savage
animal.’ In this translation, I follow the following interpreting appearing in the Jātaka commentary (Ja V 418):
“rurū” ti suvaṇṇavaṇṇamigā. ‘“ruru” means gold coloured deer.’
194
DOP, s.v. gokaṇṇa: ‘a span, a kind of deer or elk’, PTSD, s.v. gokaṇṇa: ‘a large species of deer.’
195
accharuṃ seems a third person aorist plural form. The verb acchati is a generic term denoting many postures
such as standing, sitting, and so forth. Here is a couple of glosses on acchati and acchanti: Vv-a 298: “acchatī”
ti nisīdati. ‘“acchati” means sits’; Vv-ṭ Be III 407: “acchatī” ti tiṭṭhati. ‘“acchati” means stands’; Sv III 870:
“acchantī” ti vasanti. ‘“acchanti” means live’; Sv-pṭ III 61: “acchantī” ti āsanti upavisantī ti attho. ‘“acchanti”
means sit, enter is the meaning.’ DOP, s.v. acchati: ‘sits, remains, stays.’
196
sevamānā tehi tadā. I assume sevamānā is a future continuous form referring to the Buddha. The term tadā
alludes to the future tense. If so, sevamānā occurs here in singular sense, i.e. sevamāno.
197
The PTS reads sakkhitā here, but it does not make satisfactory sense.
198
The Be, PTS and Se read te paccasevakā. Although sevakā (‘servants’) can easily be rendered, it is not clear
what the author intended by pacca. I think pacca here is an aural confusion of p’ajja; te p’ajja sevakā, which
means ‘they are also servants, today.’ The terms pi (‘also’) and ajja (‘today’) are typically contracted as p’ajja.
For instance, see J V 369: so p’ajja saṃsayaṃ patto. ‘He is also doubtful today.’ The commentary explains so
p’ajja as follows: Ja V 369: “so p’ajjā”ti so pi ajja. On this ground, I shall emend te paccasevakā to te p’ajja
sevakā and translate accordingly.
Page 36 of 48
Leopards, bears, hyenas199 and jackals200are ever piercing201 [but] they are disciplined
now, with loving kindness of you who is like that. Indeed, they are also [your] servants
today. O greatly reputed one, it is your time.
34. sasā sigālā202 nakulā203 - kalandakāḷakā bahū,

kasturā sūrā gandhā te - kevalā gāyamānā va.204
- samayo te mahāyasa.
[There are] many hares, jackals, mongooses, squirrels, giant squirrels, 205 musk-deer206
and rhinoceroses207 that are brave. [It seems,] as if they are singing altogether. O greatly
reputed one, it is your rime.
35. mayūrā nīlagīvā te - susikhā subhapakkhikā,

supiñchā te sunādā ca - veḷuriyamaṇisannibhā,
nādaṃ karontā pūjenti - kālo te pitu dassane.
199
DOP, s.v. taraccha: ‘a hyena’. See also PSED, s.v. tarakṣaḥ, tarakṣuḥ.
200
In the Jātaka the tusks of an elephant is qualified with varuṇa. See J VI 135: accutavaruṇadantaṃ. Apart
from this term, there is no direct attestation to trace varuṇa but as the Halāyudhakośa reveals that, this is a
synonym for jackal. See Hk, s.v. varuṇa: jambūka. See also Śkd, s.v. varuṇa: jambukaḥ.
201
tudarā has no canonical or commentarial attestation. Presumably, this is a contaminated reading due to
Burmese orthography and intervention of editors and copyists. But, DOP lists tudaka (see DOP, s.v. tudaka:
‘pricking, piercing’). Depending on Cone’s interpretation, I take the term tudarā here as a qualification of dīpi
acchā taracchā.
202
Both Be and Se read siṅgālā here. Perhaps this is a result of aural confusion.
203
PTS reads naṅgulā. This is also a contaminated reading of nakulā crept into the text probably due to aural
confusion.
204
In this verse that consists of 6 pādas, kevalā gāyamānā va runs as pāda d as it reads in the Be, Se and PTS
editions. A pāda of this verse is missing. Here, pāda d runs as kevalā gāyamānā va. It terribly violates the metre
when occurring as pāda d. To put this differently, kevalā gāyamānā va is highly unlikely occur as an even pāda
(i.e. yuk or sama pāda) of pathyāvaktra or Anuṣṭubh metre. But, it suits well as an odd pāda (i.e. ayuk or viṣama
pāda), especially, in this case as pāda e. It is most probably pāda e is of this verse is misplaced as pāda d by the
editors. Thus, I presume that pāda d of this verse is missing, but not pāda e.
205
kalandakālakā is bit problematic form. Interestingly, commentators gloss kalanda with kālaka, and vice
versa. See Sv III 941, Ps II 135: “kalandakā” ti hi kāḷakānaṃ etaṃ nāmaṃ. ‘“kalandakā” means indeed, this is a
name of kāḷakas’; Ps-pṭ Be II 200: “kāḷakādayo” ti kalandakādayo. ‘“kāḷaka, and others” means kalanda, and
others.’ See also DOP, s.v. kalandaka: ‘a squirrel’, DOP, s.v. kāḷaka: ‘a squirrel.’ Perhaps the author may have
intended the giant squirrels (Ratufa macroura) with kāḷakā. ‘[T]his genus is presented by three species in South
Asia of which one species is endemic to South Asia and one is endemic to India.’ Srinivasulu and Srinivasulu
2012, 121.
206
This maybe an alternative form of kastūrikā, which Monier Williams renders as ‘musk-deer.’ See MW, s.v.
kastūrikā.
207
gandhā. This may be a misreading resulted due to the aural confusion of gaṇḍā (‘rhinoceroses’). See MW,
s.v. gaṇḍa: ‘a rhinoceros.’
Page 37 of 48
Those are blue necked, fair-crested, and lovely winged peacocks. They, having
beautiful cries and fair tail-feathers208 resembling lapis lazuli gems,209 are honouring
making scream. It is the time to see210 your father.
36. suvaṇṇacitrahaṃsā ca - javahaṃsā vihācarā,

te sabbe āsayā chuddhā - jinadassanabyāvaṭā,
madhurassarena kūjanti - kālo te pitu dassane.
[There are] gold coloured geese, variegated geese as well as the geese with swiftness
traversing the sky. All of them who are keen to see the Conqueror, 211 released212 from
lair, and making cries in pleasant tone. It is the time to see your father.
37. haṃsā koñcā sunadā te - cakkavākā nadīcarā,

bakā balākā rucirā - jalakākā sarakukkuṭā,
sādarābhinādino ete - kālo te pitu dassane.
Those gooses and curlews 213 have beautiful cries. Sheldrakes 214 traverse the river.
Herons, 215 cranes, 216 cormorants 217 and waterfowls 218 are lovely. These [species of
birds] are making great cries with reverence. It is the time to see your father.
208
ñ of supiñchā is a variant reading most probably resulted from Burmese author’s pen.
209
I think ‘lapis lazuli’ is the best fitting simile for the peacock feathers. See DPL, s.v. veḷuriyaṃ: ‘a precious
stone, perhaps lapis lazuli.’ SWKF, s.v. vaiḍūrya: ‘Katzenauge.’
210
From this stanza, dassane recurs in last line of this series. Apparently, this locative noun has dative meaning
expressing purpose i.e. dassanāya (‘to see’).
211
See PTSD, s.v. dassanavyāvaṭa: ‘keen on a sight, eager to see.’ See also Ud-a 116: “byāvaṭo” ti ussukko.
‘“He who is eager” means he who is looking forwards’; Spk-pṭ Be II 288: “byāvaṭo” ti pasuto. ‘“He who is
eager” means he who intents upon.’
212
Bv-a 101: “chuddhā” ti suchuddhā suvuddhāritā ti attho. Tr. Horner 1978, 147: ‘Rejected means well
rejected; the meaning is well withdrawn from’; DOP, s.v. chuddha: ‘thrown away, rejected, abandoned;
released, emerged from.’ Cf. Bv 15: bilāsayā darīsayā, nikkhamanti sakāsayā, te p’ajja āsayā chuddhā, dhuvaṃ
Buddho bhavissasi. Tr. Horner 2000, 18: ‘[Animals] having lairs in holes, lairs in caves, come forth each from
its lair; these lairs are rejected too today. Assuredly you will be a Buddha.’
213
haṃsā koñcā. Hannedar points out that ‘goose’ the more appropriate translation of haṃsa. See Hanneder
2002, 297. PTSD, s.v. koñca: ‘the heron’, DOP, s.v. koñca: ‘a heron or crane’, MW, s.v. krauñca: ‘a kind of
curlew; an osprey.’
214
DOP, s.v. cakkavāka: ‘the Cakra bird, (the ruddy sheldrake?).’ See also Balcerowicz and Mejor 2004, 266 n.
28. Some identify cakravāka as Sheldrake or Brahminy duck (Anas casarca, Sanskrit cakravāka). See Kutban
and Doniger 2012, 205.
215
PTSD, s.v. baka: ‘a crane, heron.’
216
PTSD, s.v. balākā: ‘a water fowl’, MW, s.v. balākā: ‘a crane.’
217
MW, s.v. jalakāka: ‘water-crow’, PSED, s.v. jalakāka: ‘the diver-bird.’ According to the research related to
ornithology, jalakāka represents Phalacrocoracidae (Cormorants). See Turcotte and Watts 1999, 86.
218
sarakukkuṭā. This species of bird remains to be ascertained. I am not sure this refers to sārasa. The latter
terms is rendered as ‘a water bird, Ardea sibirica’ in PTSD and as ‘the Indian or Siberian crane, Ardea Sibirica’
in MW.
Page 38 of 48
38. citrā surūpā susarā219 - sālikā220 suvataṇḍikā,
rukkhaggā sampatantā te - ubho maggesu kūjino,
tesu tesu nikūjanti - kālo te pitu dassane.
Colourful, myna birds and snouted parrots 221 possess lovely forms [and] charming
cries. They are flying from the tops of the tree[s] properly and making cries on both
[sides of] ways. [They are] making cries in a lower tone222 at various places. It is the
time to see your father.
39. kokilā sakalā citrā - sadā mañjussarā varā,

vimhāpitā te janataṃ - saddhimittādike surā,
sarehi pūjayantā ’va - kālo te pitu dassane.
The cuckoos [whose feathers] are completely variegated, frequently endowed with
perfect lovely tone. They, who are courageous for astonishing223 people together with
friends,224 and so forth (?), [appear] as if honouring with cries. It is the time to see your
father.
219
Be and Se read sussarā. This term is not in conformity with metre.
220
Be and Se read sāḷikā. DPL, s.v. sāḷikā: ‘the mynah bird, Gracula Religiosa’, see MW, s.v. śārikā: ‘kind of
bird (commonly called Maina, either the Gracula Religiosa or the Turdus Salica…).’
221
suvataṇḍikā is an ambiguous term. It is not certain that this is a scribal error of suvatuṇḍikā; parrots with
snout. See MW, s.v. tuṇḍī: ‘a beak, snout.’ See also MW, s.v. tuṇdika: ‘furnished with a snout.’
222
nikūjanti. I am not certain how to translate the upasarga ni here.
223
vimhāpitā. As far as I can tell, this term cannot be attested in the four Suttanikāyas. Whereas, it is in the
Apadāna, the term vimhita occurs to mean ‘astonishment.’ For instance, see Ap II 464 tadāhaṃ vimhito hutvā -
sutvā vākyaṃ manoramaṃ. Walters 2017, 877: At that time, being astonished, having heard that lovely
speaking’; Ap II 505 tadā Buddhānubhāvaṃ taṃ - disvā vimhitamānaso. ‘On that occasion, having seen the
dignity of the Buddha, I was with the thought of astonishment’; Walters 2017, 961. See also Ap I 237:
vimhitāsayo (‘intention of astonishment’), Ap II 490, 499: vimhitamānaso (‘thought of astonishment’), Ap II
497: vimhito (‘[was] astonished’), Ap II 574: vimhitā (‘[was] astonished’), Ap II 578: vimhitā (‘[ware]
astonished’). In the Milindapañha too, we see the term occurring in the same sense. See Mil 122: rājā […]
vimhito. ‘The king was astonished.’ See also Horner 1969 I 170. Although the term vimhāpana (‘astonishing’)
cannot be attested in the four Suttanikāyas, it is in the commentaries as a synonymous to the term kuhana
(‘deception’). For example, in the Majjhimanikāya, there is the following phrase: M I 465: janakuhanatthaṃ.
‘For the purpose of deceiving people.’ (See also Ñāṇamoli and Bodhi 1995, 568). In the Papañcasūdanī,
Buddhaghosa explains this phrase as thus: Ps III 182: “janakuhanatthan” ti janavimhāpanatthaṃ. ‘“For the
purpose of deceiving people” means for the purpose of astonishing people.’ We see here the commentator
equating kuhana with vimhāpana. See also It 28, It-a I 109. The term kuhana constantly occurs in the canon in
a negative connotation. It is not quite certain whether the masters of the Mahāvihāra school saw both these terms
in negative sense. What is certain is that the term vimhāpitā is used in the verse under discussion in positive
sense. See also PTSD, s.v. vimhāpeti: ‘to astonish, to cause dismay to, to deceive.’
224
saddhimittādike surā is an unintelligible reading. The literal meaning of this term, i. e. ‘Clever with friends
and so forth’, makes no reliable sense in this context. This contaminated reading may have resulted due to the
intervention of the copyist whose acquaintance in Pāli is quite poor. surā perhaps occurs here to mean those who
are courageous. For sūra, see n. 136.
Page 39 of 48
40. bhiṅkā kururā225 sārā - pūritakānanā226 sadā,
ninnādayantā pavanaṃ - aññam aññasamaṅgino,
gāyamānā sareneva - kālo te pitu dassane.
The ferocious, strong227 and young elephants228 ever fill the forest, trumpeting over the
wooded range united with each other; [appear] as those who are singing in a sweet tone.
It is the time to see your father.
41. tittirā229 susarā sārā - susarā vanakukkuṭā,230

mañjussarā rāmaṇeyyā - kālo te pitu dassane.
The perfect partridges and jungle fowls are endowed with lovely screams. [They have]
melodious cries that are delightful. It is the time to see your father.
42. setavālukasañchannā - supatitthā manoramā,

madhurodakasampuṇṇā - sarā jotanti te sadā,
tattha nhatvā pivitvā ca - samayo te ñātidassane.
Those delightful lakes with beautiful [and] excellent fords,231 well-covered with white
sands, are completely filled with sweet water, are shinning always. Having bathed and
drunk there, [you could walk]. It is the time to see your relatives.
225
kururā is probably a misreading for kurūrā (PTSD, s.v. ‘bloody, raw, cruel’, MW, s.v. krūra: ‘cruel, fierce,
ferocious, pitiless, harsh, formidable.’ I take it as an adjective for bhiṅkā. Be and Se substitute kurarā here,
which is not fitting to the context. As the canonical attestations make it clear, kurarā refer to a species of bird.
See Ap I 17, J VI 539. See also DPL, s.v. kurara: ‘a sea-eagle or osprey.’
226
pūritakānanā sadā. In addition to the PTS edition, a Myanmar edition recorded in the Se, has the same
reading. Yet, both Be and Se take this pāda thus: pūritā kānane sadā. To me, pūritakānanā as a bahuvrīhi
serves the context well.
227
I assume sārā (PTSD, s.v. sāra: ‘essential, most excellent, strong’) as an adjective for bhiṅkā.
228
DPL, s.v. bhiṅko: ‘a young elephant.’ In the Saṃyuttanikāya, the term bhiṅkacchāpā is used to refer to young
elephants (S II 269). The following is the Sāratthappakāsinī’s definition of this term (Spk II 231): “bhiṅkacchāpā”
ti hatthi potakā. te kira abhiṇhaṃ bhiṅkārasaddaṃ karonti, tasmā bhiṅkāracchāpā ti vuccanti. ‘“Young
offspring” means young elephants. It is said that they make a cry [resembling to that] of a vase repeatedly. Thus,
[they] are called “bhiṅkāracchāpā.”’ Here bhiṅkāracchāpā is seemingly a misreading. The Chaṭṭhasaṅgīti edition
reads bhiṅkacchāpā here. See Spk Be II 212.
229
DOP, s.v. tittira: ‘a partridge.’
230
As 117: vanakukkuṭa. Tin translates this term as ‘wildfowl.’ See Tin 1920 I 155, and Ṇyānaponika renders it
as ‘Waldhühnern.’ See Nyānaponika 2005, 216.
231
supatitthā manoramā. In the canon, the term supatittha is used to qualify river banks as well as fords of the
lakes. See Ap Be I 16: uttānakūlā nadikā - supatitthā manoramā. ‘The small river with shallow banks and
beautiful and excellent fords.’ The PTS reads supatiṭṭhā in lieu of supatitthā (see Ap I 15). Thus, Walters
renders it ‘well-fixed.’ See Walters 2017, 39. Following is the gloss on the term supatitthā appearing in the
commentary that I follow in this translation: Ap-a Be I 235: “supatitthā” ti sundarapatitthā. ‘“supatitthā” means
with beautiful and excellent fords.’ In what follow are three more examples of supatittha together with their
commentarial glosses: (1.) M I 167: sūpatitthaṃ. Tr. Horner 1954 I 210: ‘a delightful ford”; Tr. Ñāṇamoli and
Bodhi 1995, 259: ‘smooth banks’, Ps II 173: “suppatitthan” ti anupubbagambhīrehi sundarehi titthehi upetaṃ.
‘“suppatittha” means [the river] that is endowed with beautiful [and] gradually-sloping banks.’ S I 91:
supatitthā. (2.) Tr. Bodhi 2000: ‘with good fords’; Spk I 160: “supatitthā” ti sundaratitthā. ‘“supatitthā” means
[the lake] with beautiful fords.’ (3.) A III 190: supatitthā. Tr. Bodhi 2012, 776: ‘with smooth banks’; Mp III
297: “supatitthā” ti samatitthā. ‘“supatitthā” means [the lake] with flat fords.’
Page 40 of 48
43. kumbhīrā makarākiṇṇā - valayā muñjarohitā,
macchakacchapabyāviddhā - sarā setodakā232 subhā,
tattha nhatvā pivitvā ca - samayo te ñātidassane.
The attractive lakes with limpid water are replete with crocodiles, makaras, and valaya,
muñja and rohita fish. 233 [Those lakes] are whirled around by fish and tortoises.234
Having bathed and drunk there, [you could walk]. It is the time to see your relatives.
44. nīl’uppalasamākiṇṇā - tathā235 ratt’uppalehi ca,

kumud’uppalasaṅkiṇṇā - sarā sobhanti ’nekadhā,
tattha sītalakā toyā - samayo te ñātidassane.
The lakes that are well crowded with blue water lilies236 and red water lilies,237 [as well
as the lakes that are] crowded with white water lilies [and] blue water lilies, 238 look
beautiful239 in many ways.240 There, waters are extremely cool. It is the time to see your
relatives.
232
Be and Se read sītodakā. ‘[With] cold water.’ The commentary Ud-a 402-403: “setodikā” ti nikkaddamā.
‘“[The river] with white water” means [the river] with mud-free water.’
233
I take two lines, i.e. KTh2 43ab as semantically connected one split-compound. Cf. Ap I 15: kumbhīlā
makarā c’ettha. ‘Crocodiles and Makaras in this [small river].’ See also Walters 2017, 39. See also DOP, s.v.
kumbhīra/kumbhīla: ‘a crocodile’[…] kumbhīla: ‘a crocodile (of the Ganges).’ DPL, s.v. makaro: ‘Name of
mythical fish or sea monster.’ See also MW, makara: ‘a kind of sea-monster (sometimes confounded with the
crocodile, shark, dolphin…)’, ASED, s.v. ‘kind of marine monster.’ The Abhidhānaratnamālā of Halāyudha
identifies makara as a kind of fish. See Habh, s.v. makara: ‘matsyaviśeṣo makaraḥ.’ Furthermore, Halāyudha
explains the term as follows: Hk, s.v. makara: pādīnāṃ gaṇāntargato jalajantuviśeṣaḥ. ‘[“makara” means] a
species of living creatures living in water that is reckoned among those who possess legs.’ valayā is not
consistent in some other canonical contexts. Cf. Ap 15: jalajā muñjarohitā. jalajā here seems a distorted form of
valayā. Perhaps, this is a substitution of the scribes, which is a clear reminder of ‘the tendency for an uncommon
expression to be replaced by a common one’ in textual criticism. See Martin 2010, 16. Interestingly, the Jātaka
reads this as follows: J IV 70: vālajaṃ muñjarohitaṃ J VI 278: valajā muñjarohitā. See Hk, s.v. valayaḥ:
śaṅkhakaḥ, kambuḥ. ‘[“Valayaḥ” means] the conch-shell [and] a conch.’ See also Śkd, s.v. valaya. J IV 70:
“vālajan” ti vālajamacchaṃ, “muñjarohitan” ti muñjamacchañ ca rohitamacchañ ca. ‘“valajaṃ” means Valaja
fish [and] “muñjarohitaṃ” means Muñja fish and Rohita fish.’ PTSD, s.v. muñja: ‘a sort of fish (+rohita, taken
as Dvandva…),’ DPL, s.v. rohito: ‘the fish Cyprinus Rohita.’ See also Weber and Beaufort 1964. 152.
234
DOP, s.v. kacchapa: ‘a turtle, a tortoise.’ byāviddhā has apparently come from a Burmese Pen. Burmese
Manuscripts typically substitute b for v. PTS edition reads J VI 530: macchakacchapavyāviddhā. ‘[The lotus
pond] is whirled around by fish and tortoises.’ The commentary glosses this pāda as follows: J VI 531:
“vyāviddhā” ti pasanne udake vyāviddhā paṭipāṭiyaṃ gacchantā dissanti. ‘“vyāviddhā” means [fish and
tortoises] are whirling around in clear water [of the water pond and they] are seen moving in sequence.’ See also
for vyāviddha PTSD, s.v. vyāviddha: ‘whirling about, flitting (here & there), moving about, pell-mell.’ MW,
vyāviddha: ‘thrown or tossed about, whirling round.’
235
PTS read yathā. ‘Just as’, which is not compatible with this context.
236
nīl’uppalasamākiṇṇā. Hanneder’s study shows that the accurate rendering of uppala is ‘blue water lily.’ See
Hanneder 2002, 295-308. Since this verse refers to uppala and ratt’uppala in addition to nīl’uppala, I render
uppala as ‘water lily’ to suit the context.
237
The ellipsis saṅkiṇṇā seems to have been assumed after ratt’uppalehi ca for the completion of meaning.
238
DOP, s.v. kumuda: ‘a water-lily, esp. the night-blossoming white water-lily (Nymphaea alba or Nymphaea
pubescens)’, MW, s.v. kumuda: ‘the esculent white water-lily (Nymphaea esculenta).’
239
PTSD, s.v. sobhati: ‘to shine, to be splendid, look beautiful.’
240
DOP, s.v. nekadhā: ‘many times, in many ways.’
Page 41 of 48
45. puṇḍarīkehi sañchannā - padumehi samohatā,
ubho maggesu sobhanti - pokkharañño tahiṃ tahiṃ,
tatthodakāni nhāyanti - samayo te ñātidassane.
The ponds well-covered with white lotuses, well-overspread 241 with lotuses, 242 look
beautiful in various places on both [sides of the] roads. There, [the people] are bathing
waters. It is the time to see your relatives.
46. setapulinasaṅkiṇṇā - supatitthā manoramā,

sītodakamahoghehi - sampuṇṇā tā nadī243 subhā,
ubho maggehi sandanti - samayo te ñātidassane.
Those lovely rivers completely filled with great floods of cool water, well crowded with
white sandbanks in the middle,244 with beautiful and excellent fords, are flowing indeed
in both [sides of] the way.245 It is the time to see your relatives.
241
samohata is seemingly a graphical confusion of samotata that happened due to the close resemblance of ta
and ha in Burmese characters. See Vv 63: nānāpadumasañchannā, puṇḍarīkasamotatā. Tr. Kennedy 1942, 76:
‘covered with various lotuses, with white lotus overspread.’ The two verse lines just quoted also appear in the
Petavatthu. See Pv 41. Its rendering runs thus. “(the ponds) are covered with many pink lotuses and bedecked
with the white lotus.” Gehman 1942, 201. The commentaries of these two canonical texts gloss samotata as
follows: Vv-a 191 “samotatā” ti […] samantato avatatā. ‘“samotatā” means [the lotus ponds are] covered
around [with white lotuses]’, Pv-a 157: “samotatā” ti samokiṇṇā. ‘“samotatā” means [they are] well crowded
[with white lotuses].’ I translate samotata.
242
puṇḍarīkehi and padumehi. The Halāyudhakośa glosses the term puṇḍarīkam with śuklapadmaṃ (‘white
lotus’) and sitāmbhojaṃ (‘white lotus’). Interestingly, the Pāli commenters, especially, Buddhaghosa offer a
couple of interpretations of uppala and puṇḍarīka. According to his first interpretation, any kind of water lily is
called uppala irrespective of its blueness, redness and whiteness, and the second says that uppala means the water
lily that has hundred petals, and puṇḍarīka means the lotus less than hundred petals. He moreover proceeds stating
that white lotus is called paduma irrespective of the number of its petals, and red lotus is called puṇḍarīka. See
Sv II 219, Ps II 322, Mp III 234: setarattanīlesu yaṃ kiñci uppalaṃ uppalam eva, ūnakasatapattaṃ puṇḍarīkaṃ,
satapattaṃ padumaṃ. pattaniyamaṃ vā vinā pi setaṃ padumaṃ, rattaṃ puṇḍarīkan ti ayam ettha vinicchayo.
‘Any water lily out of [the ones existing] in white, red or in blue, [irrespective of its colour] it is indeed [simply
called] ‘an uppala’ [without specifying as set’uppalaṃ (‘a white water lily’), ratt’uppalaṃ (‘a red water lily’) or
nīl’uppalaṃ (‘a blue water lily’) [and] the [lotus that is] less than hundred petals is [called] ‘a puṇḍarīka’ [and]
the [lotus] that has hundred petals, is [called] ‘a paduma.’ Alternatively, even without determining the [number
of] petals, the white [lotus] is [called] ‘a paduma’ [and] the red [lotus] is [called] ‘a puṇḍaṛīka’, this is the
regulation here.’ He is Dhammapāla’s gloss on the term setarattanīlesu: Sv-pṭ I 343: “setarattanīlesū” ti uppalesu,
set’uppalaratt’uppalanīl’uppalesū ti attho. ‘“Out of the whites, reds [and] blues” means among the water lilies;
among the white water lilies, red water lilies [and] blue water lilies, is the meaning.’ See also Mp-ṭ III Be 13. The
following comment on paduma and puṇḍaṛīka appears in the Manorathapūraṇī (Mp II 236): “paduman” ti
paṇḍarapadumaṃ. “puṇḍarīkan” ti rattapadumaṃ. ‘“paduma” means ‘a white lotus’[and] “puṇḍaṛīka” means ‘a
red lotus.’ Dhammapāla also follows what Buddhaghosa stated in the Manorathapūraṇī thus: Vv-a 236:
setakamalaṃ “padumaṃ”, rattakamalaṃ “puṇḍarīkan” ti vadanti. ‘Some [masters] state that a white lotus is
“paduma” [and] red lotus is “puṇḍarīka.” It is significant to note that the commentators do not use puṇḍarīka to
refer to white lotus in many contexts. However, Dhammapāla sometimes equates puṇḍarīka with ‘white lotus’
using setakamala (Vv-a 191) and setapaduma (Pv-a 157).
243
PTS reads kānadī, which does not make sense within this context.
244
PTSD, s.v. pulina: ‘a sandy bank or mound in the middle of a river’, Hk, s.v. pulinam: toyotthitataṭam, jalād
acirotthitaṃ taṭaṃ. ‘[“pulina” means] the [sand] bank risen from the [river’s] water, the [sand] bank recently
risen from the [river’s] water.’
245
maggehi. I take magge hi.
Page 42 of 48
47. maggasa246 ubhato passe - gāmanigamasamākulā,
saddhā pasannā janatā - ratanattayamāmakā,
tesaṃ sampuṇṇasaṅkappo - samayo te ñātidassane.
On both sides of the road, [there are] well crowded villages and towns247 with people
who are faithful, tranquil and considering [thus:] “the Three Jewels belong my side.”
Being the one who completely fill the intention of those [people], [you may walk]. It is
the time to see your relatives.
48. tesu tesu padesesu, devā mānussakā ubho,

gandhamālābhipūjenti, samayo te ñātidassane ti.
In various regions, both deities and humans 248 are greatly honouring [you] with
perfumes and garlands.249 It is the time to see your relatives.
246
PTS reads maggesu.
247
gāmanigamasamākulā is hypermetric. It is fairly complicated to translate this stanza. The author follows
unusual syntaxes here. Especially, the pādas bcd deviate the usual Pāli idiom. I guess s/he has intended the
following sequence of phrases: maggesu ubhato passe, saddhā pasannā ratanattayamāmakā janatā
gāmanigamasamākulā. It seems that the underlined terms function as adjectives of gāmanigamasamākulā in this
stanza. I take the latter term in the sense of samākulagāmanigamā. To phrase differently, I take
gāmanigamasamākulā as a viśeṣaṇa-uttarapadā-samāsa in which the last member of the compound, i.e.
samākulā functions as the adjective, and I translate the whole compound as samākulagāmanigamā; ‘well
crowded villages and towns.’ We have many instances for this kind of compounds in the Pāli canon. See A II
86: samaṇamacalo. Tr. Bodhi 2012, 468: ‘The ascetic unshaken’; Mp III 113: “samaṇamacalo” ti […]
niccalasamaṇo. ‘“samaṇamacala” means the ascetic who is steady.’
248
Literally, mānussakā and mānusakā refer to the manufactured things or possessions of humans. See Bv-a
100: “mānusakā” ti manussānaṃ santakā mānussakā. Tr. Horner 1978, 145: ‘Man-made means pertaining to
men, man-made.’ See also PTSD, s.v. mānusaka: ‘a human being, man.’ However, here the poet is obviously
using it for metrical license.
249
Perhaps, gandhamālāhi pūjenti would be the original reading, which makes better sense. There is a
reasonable possibility to confuse hi and bhi both in Sinhalese and Burmese characters.
Page 43 of 48
Bibliography
Abbreviations
A Aṅguttaranikāya
AbhP Abhidhānappadīpikā
Ap Apadāna
Ap-a Visuddhajanavilāsinī
As Atthasālinī
Bv Buddhavaṃsa
Bv-a Buddhavaṃsa-aṭṭhakathā
D Dīghanikāya
Dhp-a Dhammapada-aṭṭhakathā
Dhs Dhammasaṅgaṇī
It Itivuttaka
It-a Itivuttaka-aṭṭhakathā
J Jātaka
Ja Jātaka-aṭṭhakathā
M Majjhimanikāya
Mil Milindapañha
Mp Manorathapūraṇī
Nidd Niddesa
Ps Papañcasūdanī
Ps-pṭ Papañcasūdanīpurāṇaṭīkā
Pṭsm-a Paṭisambhidāmagga-aṭṭhakathā
Pv Petavatthu
Pv-a Petavatthu-aṭṭhakathā
S Saṃyuttanikāya
Sdn Saddanīti
Sn Suttanipāta
Sn-a Suttanipāta-aṭṭhakathā
Sp Samantapāsādikā
Spk Sāratthappakāsinī
Sv Sumaṅgalavilāsinī
Sv-abhṭ Sīlakkhandhavagga-abhinavaṭīkā
Sv-pṭ Sumaṅgalavilāsinīpurāṇaṭīkā
Th Theragāthā
Th-a Theragāthā-aṭṭhakathā
Thi Therīgāthā
Thi-a Therīgāthā-aṭṭhakathā
Ud-a Udāna-aṭṭhakathā
Vibh-a Vibhaṅga-aṭṭhakathā
Vin Vinaya
Vjb Vajirabuddhiṭīkā
Page 44 of 48
Vv Vimānavatthu
Vv-a Vimānavatthu-aṭṭhakathā
Vv-ṭ Vimativinodanīṭīkā
Special Abbreviations
Be Burmese Chaṭṭhasaṅgīti Tipiṭaka Edition

Ce Sinhalese Buddhajayanti Tipiṭaka Edition and Simon Hewavitarne Bequest
Aṭṭhakathā Edition
KTh1 1st series of Kāludāyi’s verses
KTh2 2nd series of Kāludāyi’s verses
Se Siamese Tipiṭaka and Aṭṭhakathā (BudSir)
Except where otherwise stated, all the above abbreviations refer to editions of texts published
by the Pali Text Society (PTS).
AK Ramanathan, A.A. Amarakośa: with the Unpublished South Indian

Commentaries. Vol. I. 1989. India: Adyar Library and Research Centre.
ASED MacDonnell, Arthur Anthony. 1893. A Sanskrit English Dictionary. London:

Longmans Green & Company.
BC Cowell, Edward. B. 1894. Buddha-Katita or Life of Buddha. New Delhi: Cosmo

Publications.
BHSD Edgerton, Franklin. 1953. Buddhist Hybrid Sanskrit Grammar and Dictionary.
Two Vols. New Haven: Yale University Press.
CPD Trenckner, V. et al. 1924-2011. A Critical Pāli Dictionary, vols. I, fasc.1-III,

fasc. 8. Copenhagen: Royal Danish Academy of Science and Letters; Bristol:
Pali Text Society.
DOP Cone, Margaret. 2001-2010. Dictionary of Pāli 2 vols. Oxford: Pali Text
Society.
DPL Childers, Robert Cæsar.1875. A Dictionary of Pāli Language. London: Trübner

& Co.
DPPN Malalasekara, G. P.1937-1938. Dictionary of Pāli Proper Names 2 Vols.

London: John Murray, Albemarle Street.
Habh Th. Aufrecht. 1861. Halayudha’s Abhidhānaratnamālā. London: Williams &

Norgate.
Hk Jośhī, Jayaśaṅkara. 1957. Halāyudhakośaḥ. Lakhnau: Uttara Pradeśa Hindī

Saṃsthāna.
Page 45 of 48
JC Rouse, W. H. D. 1905. “Jinacarita.” London: Journal of Pali Text Society.
LV 1993. Lalitavistara. Ed. Hokazono.
Mvu Senart, Par É. 1977. Le Mahāvastu. Texte Sanscrit Publié Pour La Première
Fois Et Accompagné D’Introductions Et D’un Commentaire Vol. III. Paris: À
L’Imprimerie Nationale.
MW Monier-Williams, Monier. 1899. A Sanskrit-English Dictionary. Oxford:

Oxford University Press.
PSED Apte, Vaman Shivaram.1890. The Practical Sanskrit-English Dictionary.

Poona: Shiralkar.
PTSD Rhys Davids, T.W. and William Stede. 1921–1925. Pāli-English Dictionary.
London: Pali Text Society.
ŚKd Kanta Deva, Raja Radha. 1967. Śabdakalpadrumaḥ. Varanasi: Chaukhamba

Sanskrit Series.
ŚMn Bhaṭṭāchārya, Srī Tārānātha. 1967. Śabdastomamahānidhi. Varanasi:

Chowkhamba Sanskrit Series Office.
SNa Johnston, E. H. 1928. The Saundarananda of Aśvaghoṣa. London: Oxford

University Press.
SWKF Böhtlingk, Otto.1856-1884. Sanskrit-Wörterbuch in Kürzerer Fassung 7 Vols.

St. Petersburg: Buchdruckerei der Kaiserlichen Akademie der Wissenschaften.
Vp Tarkavācaspati, Śrī Tārānātha. 1962. Vācaspatyam. Varanasi: Chaukhamba

Sanskrit Series.
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Kāludāyi's Verses

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Two Series of Kāludāyi’s Verses in the Pāli Commentaries:

Aruna Gamage, IIAS, Leiden

Kāludāyi’s verses in the Buddhavaṃsa Aṭṭhakathā (KTh1)6

1. aṅgārino dāni dumā bhadante

3. supupphitaggā kusumehi bhūsitā

4. phalehi ’nekehi samiddhibhūtā

Numberless creepers with tops well-blossomed, hanging on the forest-shrubs, shining

8. latā anekā dumanissitā ’va

10. migā ca nānā suvirājamānā

11. manuññabhūtā ca mahī samantā

12. susajjitā muttamayā ’va vālukā

Well-equipped, with sand as though consisting of pearls, well-established giving a

14. susajjitaṃ Nandanakānanaṃ ’va

15. sarā vicittā vividhā manoramā

18. suphullapupphehi rajaṃ gahetvā

19. abhinnanādā madavāraṇā ca

21. mayūrasaṅghā girimuddhanasmiṃ,

22. suvādikānekadijā manuññā

24. jalāsayā ’nekasugandhagandhā

25. vicittatitthehi alaṅkatā ca

26. ubhosu37 passesu jalāsayesu

29. virājitā āsi45 mahī samantā

33. vicitranīlabbham ivāyataṃ vanaṃ

34. subhañjasaṃ yojanayojanesu

37. vāto mudūsītalasādhurūpo

38. pathe rajo’nuggamanattham eva

39. madappabāhā madahatthisaṅghā

40. vanaṃ sunīlaṃ abhidassanīyaṃ

The forest, which is extremely blue is excellently attractive as delightful as a ridge of

41. visuddham abbhaṃ gaganaṃ surammaṃ

44. samiddhinānāphalino vanantā

45. nisevitaṃ ’nekadijehi niccaṃ

47. puññ’iddhiyā sabbayasaggapattā

48. nabhe ca abbhā suvisuddhavaṇṇā

49. cand’uggame sabbajanā pahaṭṭhā

50. candassa raṃsīhi nabhaṃ viroci

51. dūre ca disvā varacandaraṃsiṃ

53. kucanti hatthī pi madena mattā

54. pathañ ca sabbaṃ paṭipajjanakkhamaṃ

55. vanañ ca sabbaṃ suvicittarūpaṃ

56. alaṅkataṃ devapuraṃ ’va rammaṃ

58. vicittapākārañ ca toraṇañ ca

59. alaṅkatā Sākiyarājaputtā

61. n’ evāgataṃ passati n’ eva vācaṃ

62. taṃ dassanen’abbhutapītirāsi

63. āsāya kassate khettaṃ - bījaṃ āsāya vappati,

64. nātisītaṃ nāti-uṇhaṃ - nātidubbhikkhachātakaṃ,

Kāludāyi’s verses in the Apadāna Aṭṭhakathā (KTh2)89

1. aṅgārino dāni dumā bhadante

2. dumāni phullāni manoramāni

3. nevātisītaṃ api nāti-uṇhaṃ95

4. āsāya kasate khette100- bījaṃ āsāya vappati,

5. nātisītaṃ nāti-uṇhaṃ - nātidubbhikkhasādakaṃ,102

6. punappunañ c’ eva vapanti bījaṃ

7. punappunaṃ yācanakā caranti

8. dhīro108 have sattayugaṃ puneti

9. Suddhodano nāma pitā mahesino

10. sā Gotamī kālakatā ito cutā

11. Buddhassa putto ’mhi asayhasāhino

12. ambā panasā kapiṭṭhā ca - pupphapallavalaṅkatā,

13. jambū sumadhurā nīpā - madhugaṇḍidivapphalā,

14. tiṇḍukāni piyālāni - sovaṇṇavaṇṇā manoharā,129

15. kadalī pañca mocci ca - supakkaphalabhūsitā,133