What are you wishing for, what are you seeking, for what purpose, brahmin?"

So too is the ripe mango, excellent in colour, fragrance and flavour.

Having taken it with my hands, I brought it to the fire sanctuary.

Having cut it up with a knife, it removed my hunger and thirst.

I do not attain gratification in any other fruits whatsoever.

The mango whose fruit was sweet, with the sweetest portion, delightful;

Which I rescued while it was being carried along, from the ocean, in the great sea.

I am seated towards the charming river, teeming far and wide with broad fish.

Who are you, beautiful one, or for what reason are you here, O slender-waisted one?

Whatever women there are among the gods, attendants of the gods.

There is none equal to you in beauty, among the gods, gandhabbas, and the human world;

You have been asked by me, O one with beautiful limbs, tell me your name and relatives.

I dwell in a fierce torrent, with a flood of excellent water-streams.

They have me as their chief, they flow forth in the rainy season.

Many elephant-wealth streams, flow forth with water.

They bring many kinds of fruits repeatedly.

Without doubt, that fruit of the stream becomes subject to its control.

Do not approve of attachment, ward it off, O lord of people.

Being nourished, O royal seer, you long for death.

And also whatever sages in the world, self-restrained austere ascetics;

Evil does not accumulate for that man, if he does not intend the murder of that one.

With ignoble reproach, you seek evil deed.

Without doubt, that ill repute will come to you when I am dead.

Lest all people afterwards revile you when I am dead.

He, having abandoned the hard-to-abandon types of sensual pleasure, you are determined upon peace and the Teaching.

He practises what is not the Teaching, and evil increases for him.

I am leading you to the cool place, dwell without worry.

Herons, peacocks, divine ones, jujube-seed birds and honey mynas;

Kosamba, Salala, Nīpa trees, hanging with ripe palmyra fruits.

At night you indulge yourself, by day you experience feeling.

Thus you are of great majesty, wonderful and terrifying.

Having done which among human beings, you eat the flesh of your own back.

I wandered for a long course of time, for the harm of others I was.

Just as I today eat the flesh of my own back.

Rays emanate from your limbs, with a hundred spokes, like lightning in the sky.

Is your supernormal power made a basis, well developed, even of deities who do not travel?

Who are you, or whose is that pot? Tell me this matter, brahmin.

The faults of the pot are not trifling, hear of the many hates in what has gone into the pot.

Even much that is unfit to be eaten one might eat, buy this full pot of hers.

Thinking oneself helpless, one sings along and dances, buy this full pot of hers.

With deluded mind, sleeping excessively, buy this full pot of hers.

He dances like a wooden puppet, buy this full pot of hers.

They undergo imprisonment, murder and loss of wealth, buy this full pot of hers.

Smeared, gone to one's own vomit, fallen into misfortune, buy this full pot of hers.

Not even a king of the four quarters is my equal, buy this full pot of hers.

The destination and abode of thieves and cheats, buy this full pot of hers.

Made destitute of inheritance by her, buy this full pot of hers.

The annihilator of wealthy families, buy this full pot of hers.

He might even seize his mother-in-law and also his daughter-in-law, buy this full pot of hers.

Even a slave she might take, even an attendant, buy this full pot of hers.

On that account one might even go to a realm of misery, buy this full pot of hers.

Having practised misconduct, they go to hell, buy this full pot of hers.

He, having drunk that, speaks falsehood, buy this full pot of hers.

Even the meaning spoken he does not understand, buy this full pot of hers.

Even the wise, being peaceful, speak much, buy this full pot of hers.

They come to ugliness and disgrace, buy this full pot of hers.

Its force is as if easily endured by a man, buy this full pot of hers.

That which is similar to poison in the world, what man deserves to drink it?

Attacked each other with pestles, buy this full pot of hers.

Such an intoxicant as this is useless, knowing this, great king, how could one drink it?

For thus what is in the pot has been declared by me to you in its true nature, O friend of all."

Compassionate for welfare, desiring the highest good, I shall do your word today.

And these ten chariots yoked with thoroughbreds, be my teacher, you who desire my welfare.

And the chariots yoked with thoroughbreds be yours alone, I am Sakka, the lord of the thirty-three.

Thus you, delighting in the Dhamma, O lord of men, blameless, go to the heavenly state.

From where are you, who are you? Please tell me that, declare your birth, as you are known."

I wander through marshlands and forests, eat this pasada deer and release me today.

Having eaten that pasada deer, wishing to devour, I shall eat afterwards - this is not the time for lamenting.

Having given that pledge to the brahmin, guarding the truth, I shall return again.

Tell me that, perhaps we may be able, to allow the questions for your coming.

Having given that pledge to the brahmin, guarding the truth, I shall return again.

Having given that pledge to the brahmin, guarding the truth, return again.

Having given that pledge to the brahmin, he addressed his son Alīnasattu.

And let there be no wrongdoing in your realm, I go to the presence of the man-eater.

By which today in the kingdom you would cast me out, I would reject even the kingdom without you.

And having made an agreement with the man-eater, guarding the truth, I shall go again.

If you go indeed, O king, I too shall go, both of us would not exist.

When Kammāsapāda, having cooked him, would forcibly eat him, split on a wooden stake.

And this life of yours I shall exchange, therefore I praise death for the sake of life.

The sorrowful mother fell upon the earth, and his father, having raised his arms, wails.

King Soma and King Varuṇa, Pajāpati, the moon and the sun;

Protected by these from the man-eater, permitted, return safely, dear son.

That safety I make for you, by this truth may the gods remember;

Permitted, return safely, son.

By this truth may the gods remember, permitted, return safely, brother.

By this truth may the gods remember, permitted, return safely, husband.

Having known me as a fierce man-eater, who knowing safety would come here?

And I am the son of Jayaddisa, eat me today for the release of my father.

This deed of yours is very difficult to do, who would wish for death for the release of his father.

And for the sake of his mother, having gone to the world beyond, associated with happiness and heaven.

I am one who has discerned birth and death, just as it is for me here, so too in the hereafter.

Or I fall from the top of the tree for you, covering me you gave me meat.

Therefore you, being in a hurry, break up the firewood and kindle the fire."

Having kindled it, announced, "Now the great twin fire is ablaze."

In such a way I do for you, in whatever way, covering me, you instructed me.

His head would split into seven pieces, whoever would not accept such a speaker of truth.

By that very thing, that moon, the young god, praised with the hare, is today a wish-granting demon.

Thus you, released from the man-eater, shine in Kapila, O one of great majesty;

Gladdening your father and mother, and may all your kinsmen's side rejoice.

Permitted, safely, happy, healthy, he returned from the beings defiled by tawny.

Paying homage with joined palms, approached, "Homage to you, doer of what is difficult to do."

You wither, O large-eyed one, like a garland crushed by hands.

It is not of an easily obtainable nature, such as is my longing.

All of them are abundant for me, I give you your longing.

To them I shall declare what my longing is like."

Knowers of forests and knowers of deer, who have sacrificed their lives for my purpose.

A white elephant with six tusks, I saw in a dream;

I have need of its tusks, without obtaining them there is no life for me.

What the king's daughter saw in a dream, tell us what kind of noble elephant it was.

In which direction dwells the king of serpents, the six-tusked one that was seen in a dream?

There is an eminent mountain named Suvaṇṇapassa, fully in bloom, frequented by kimpurisas.

Then you will see the king banyan tree, cloud-like in colour, and with a thousand roots.

Eight thousand elephants protect him, with tusks as long as plough-poles, strikers swift as the wind.

But having seen a human being there, they would reduce him to ashes, not even his dust would remain.

And those made of pearls, gems, and lapis lazuli, what will you do with an ornament of tusks;

Do you wish to kill the elephant with six tusks, or will you have the hunter's sons slain?

Do this matter for me, hunter, I will give you five excellent villages.

How indeed does that king of serpents bathe, how may we understand the destination of the elephant.

In full bloom, frequented by swarms of bees, for here that king of serpents bathes.

Rejoicing, he goes to his abode, having put in front the great queen, the entirely auspicious one.

Weighs up the seven vast mountains, the lofty mountain named Golden-Flank.

There he saw the king banyan tree, cloud-like in colour, with eight thousand roots.

Eight thousand elephants protect him, with tusks as long as plough-poles, strikers swift as the wind.

In full bloom, frequented by swarms of bees, where that king of serpents bathes.

The ignoble one approached the pitfall, engaged by one obedient to the mind's control.

He struck the elephant that had come to the side with a broad arrow, the doer of wrongful deeds.

Making conflict with grass and wood, they ran in the eight directions all around.

Though touched by suffering, perception arose: "The arahant's banner is not to be harmed by the virtuous."

Devoid of self-control and truth, he does not deserve the ochre robe.

Endowed with self-control and truth, he indeed deserves the ochre robe.

"For what purpose, or for what reason, my dear, did you kill me, or whose is this undertaking?"

She saw that and she informed me, and she said to me 'there is need for the tusks'."

That princess prone to wrath knows them, the fool desiring murder made enmity.

You should tell that wrathful princess, "The elephant is slain, come, here are his tusks."

Lovely, beautiful, incomparable on earth, having taken them, he departed from there quickly.

Not seeing the man, the enemy of the elephant, they returned to where that king of elephants was.

They all went to their own abode, having put in front the great sage, the entirely auspicious one.

With golden streaks illuminating all around, that hunter approached the city of Kāsi;

He presented the tusks to the princess, "The elephant is slain, come, here are his tusks."

Right there her heart split, and by that very thing the foolish woman died.

The monks with well-liberated minds asked, "The Buddhas do not manifest without a reason."

She was then a princess, I was then the king of serpents.

The hunter who approached the city of Kāsi, he indeed was Devadatta at that time.

Free from anguish, free from sorrow, free from the dart, having directly known by himself, the Buddha spoke.

A king of serpents I was then, thus remember the Jātaka.

I wish to attain greatness, to conquer this earth.

The Teaching practised is indeed the function, for a king it is, O pure one delighting in purity.

By which we may attain fame among gods and humans, brahmin.

That benefit and that right, when asked, declare, brahmin.

That benefit and right which you wish to accomplish, O warrior.

Carrying this gold coin, go, O pure one delighting in purity;

Give this offering, for the instruction in meaning and teaching.

The great brahmin saw him eating in his own house.

"Ask the meaning and the Teaching," thus spoke Yudhiṭṭhila;

That meaning and that Teaching, when asked, declare, Vidhura.

To block the great ocean, how will that be possible?"

But Bhadrakāra is my son, legitimate, my own offspring;

Having gone, ask him about the meaning and the Teaching, brahmin.

The great brahmin saw him seated in his own house.

"Ask the meaning and the Teaching," thus spoke Yudhiṭṭhila;

That meaning and that Teaching, Bhadrakāra, tell me.

I am not able to declare to you the meaning and the Teaching when asked.

Having gone, ask him about the meaning and the Teaching, brahmin.

The great brahmin saw him seated in his own house.

"Ask the meaning and the Teaching," thus spoke Yudhiṭṭhila;

That meaning and that Teaching, when asked, declare, Sañcaya.

I am not able to declare to you the meaning and the Teaching when asked.

Having gone, ask him about the meaning and the Teaching, brahmin.

Three persons, father and sons, among them none knew by wisdom.

How then would a young boy know, the meaning and the Teaching when asked?

Having asked Sambhava you would know, the meaning and the Teaching, brahmin.

Outshines all the hosts of stars in the world with its radiance.

Do not despise him as young, without having asked Sambhava;

Having asked Sambhava you would know, the meaning and the Teaching, brahmin.

More than other months, shines with tree blossoms.

Do not despise him as young, without having asked Sambhava;

Having asked Sambhava you would know, the meaning and the Teaching, brahmin.

Covered with various trees, a dwelling place for hosts of great beings;

And with divine medicines, it shines in the directions and wafts fragrance.

Do not despise him as young, without having asked Sambhava;

Having asked Sambhava you would know, the meaning and the Teaching, brahmin.

Blazing, goes through the forest, the fire, the black-pathed one.

At night on the mountain peak, with abundant fuel, he shines.

Do not despise him as young, without having asked Sambhava;

Having asked Sambhava you would know, the meaning and the Teaching, brahmin.

By milking they know a cow, and a wise one when speaking.

Do not despise him as young, without having asked Sambhava;

Having asked Sambhava you would know, the meaning and the Teaching, brahmin.

The great brahmin saw him playing outside the city.

"Ask the meaning and the Teaching," thus spoke Yudhiṭṭhila;

That meaning and that Teaching, when asked, declare, Sambhava.

And the king indeed knows that, whether he will do it or not.

Let not the king Yudhiṭṭhila, having done so, be negligent when a matter has arisen.

One should not establish a wrong path, like one who is deluded and mindless.

One should not lead others to an unsuitable place, one should not be given to harm.

That king always grows, like the moon in the bright fortnight.

Upon the collapse of the body, the wise one is reborn in heaven."

Surrounded by friends and ministers, he went to Migājina.

Demolished like a koviḷāra tree, lean, with veins spread over the body.

The frightened king said, "Which of the demons are you?

Your body is of spotted colour, you are full of skin disease.

Your limbs are like black joints, I do not see another such as this.

Hungry, with scorched appearance, from where are you, where are you going?

Even your mother who bore you would not wish to see you.

Having done what wrong-doing, did I come to this suffering?"

For the wise here praise the truth-speaker in the world.

In the forest, in the wilderness, in the uninhabited place, frequented by various elephants.

I wandered there for a week, afflicted by hunger and thirst.

Hanging over a precipice, bearing accomplished fruit.

Unsatisfied, I climbed the tree, there I shall be, having eaten.

Then that branch broke, as if cut by a hatchet.

Fell into the mountain fortress, without a footing, without a support.

There I lay joyless, for no less than ten nights.

Wandering from branch to branch, eating tree fruits.

"Hey, who is this here, thus distressed by suffering?"

Having extended joined palms in salutation to him, I spoke these words.

This I say to you, may you be blessed, and may you be my refuge.

Having made a contrivance with the stone, the best of men said this.

I will pull you out, from the mountain precipice, with speed.

Having mounted the back of the wise one, I grasped his neck with my arms.

Suffering hardship with difficulty, from the mountain precipice, with speed.

"Come, my dear, protect me, I will sleep for a moment."

They would harm me when heedless, having seen them, ward them off.

Then I, unwisely, acquired an evil view.

What if, having killed this monkey, I, hungry, should eat it.

I shall cross over the wilderness, it will be my provisions for the journey.

As my body was weary, the blow was weak.

With eyes full of tears, weeping, looks at me.

And you indeed, long-lived one, are worthy to prevent others."

Such uneven difficult passes, from the precipice I was raised by me.

That evil was thought by him of evil character, evil by the evil one.

May that evil deed not kill you, like its fruit kills the bamboo.

Come, go behind me, visible near.

This is the path, you who stand against the Teaching, go by it as you please.

Having wiped away his tears, then he ascended the mountain.

With burning body, I approached to drink water.

Resembling pus and blood, all arose for me.

So many boils arose, like half a wood-apple.

Wherever I go, in villages and towns.

Covered with putrid stench, "Do not come near," they say.

I experience my own action, wrong-doing by myself in the past.

Do not be a betrayer of friends, for a betrayer of friends is evil."

Upon the body's collapse, the one who betrays friends is reborn in hell.

A demon seeking human sacrifice should seize the boat;

Having given a gradual discourse, you released them from the water-sprite.

Then having given my companion, I would give a brahmin as fifth;

Sixth I would give myself, but I would never give Mahosadha.

The wise one, seeing the benefit, wrongs you with six;

Having made another likeness, she freed him from murder.

For what fault would you give your mother to the water demons?

At the doorkeeper and the royal guard, she laughs loudly for too long a time.

For that fault, I would give my mother to the water demons.

Virtuous, following along, like a shadow that does not depart.

For what fault would you give Ubbarī to the water demons?

She requests wealth from me, who does not request, for her own sons.

Having given up what is very difficult to give up, afterwards I grieve, unhappy;

For that fault, I would give Ubbarī to the water demons.

Conveyed from foreign kingdoms, having amassed much wealth.

For what fault would you give your brother to the water demons?

Conveyed from foreign kingdoms, having amassed much wealth.

This king, made happy by me, the boy despises.

For that fault, I would give my brother to the water demons."

Both born here as Pañcālas, friends well united.

Zealous for you day and night, appointed in all duties;

For what fault would you give your companion to the water demons?

Even today with that beauty, she laughs loudly for too long a time.

Without being invited he enters, not having been announced before.

For that fault, I would give that companion to the water demons.

Engaged in omens and dreams, in departures and in entrances.

For what fault would you give a brahmin to the water demons?

Therefore I would give the cruel one who has gone beyond the eyebrow to the water demons.

You dwell upon the earth, surrounded by ministers.

You were the sole king on earth, your fame has spread far and wide.

Ladies from various countries, beautiful like heavenly maidens.

Dear to the happy is long life, they say, O warrior.

Guarding the wise one, do you give up life, hard to give up.

I do not directly know of even the slightest wrong-doing by the wise one.

He, Mahosadha, would bring happiness to my sons and grandsons.

One whose actions are faultless should not be given to the water demons.

Guarding the wise one, he gives up life, hard to give up.

And also for himself, Pañcāla abandons the life of six.

For welfare and benefit in this present life, and for happiness in the future.

Fear follows that unwise one, self-made, as the supaṇṇa follows the white serpent Paṇḍaraka.

Fear quickly follows that one whose counsel is broken, as the supaṇṇa follows the white serpent Paṇḍaraka.

And a true friend who is unwise, or wise but harmful.

To him I told, I revealed the secret matter, now that the matter is past, I cry miserably.

For from his side fear has come to me, now that the matter is past, I cry miserably.

Through hate, fear, or infatuated with lust, that fool is without doubt overthrown.

They call that man a venomous snake, foul-mouthed, far, far from such a one should one restrain oneself.

Having left behind all sensual pleasures, we go, O supaṇṇa, we have come to you for our lives.

The ascetic, the supaṇṇa, or you yourself - why was Paṇḍaraka seized?

To him I told, I revealed the secret matter, now that the matter is past, I cry miserably.

By truth, by the Teaching, by resolution, by self-control, a man here brings about what is hard to obtain.

Even to them he should not tell the highest secret, considering the breach of counsel.

Even to them he should not tell the highest secret, considering the breach of counsel.

Endowed with sons, beauty and fame, honoured by the congregation of kinsmen, even to her he should not tell the highest secret;

Considering the breach of counsel.

For a secret matter made manifest is not good for one who understands.

Whoever is won over by material gains, and whoever is a man who is a thief of the heart.

Out of fear of betrayal of counsel, he endures as one who has become a slave.

So many are his fears, therefore one should not divulge a secret.

For eavesdroppers hear the counsel, therefore the counsel quickly comes to ruin.

Surrounded by moats dug all around, so too are my secret counsellors here.

Enemies stay far away from them, like groups of foes from venomous snakes.

To him indeed I revealed the secret matter, from benefits and teachings we have departed.

An ascetic walking, having abandoned what is cherished, how acting does one go to the heavenly state.

An ascetic walking, having abandoned what is cherished, acting thus one goes to the heavenly state.

Thus indeed you appeared to me, lord of birds, having compassion as a mother for her son.

A disciple, an adopted son, and a son born from oneself - delight in one of the sons who was mine."

"Released today, you have gone beyond all fears, on land and in water may you be protected by me."

Just as a dwelling for those afflicted by snow and cold, thus too I become a refuge for you.

Having opened your fangs you lie down, from where has this fear come to you?

Fear arisen from the fearless, even cuts the roots.

One should stand with constant readiness, he does not find pleasure with enemies.

In such a way the wise one should strive, so that the other would not know his nature.

Approached the naked ascetic Karampiya, having become united like horse-drawing noble ones.

"Released today, I have gone beyond all fears; surely we are not dear to your mind."

He, infatuated with lust, did this evil deed, fully aware, not through delusion.

But with the appearance of the well-restrained, unrestrained you wander in this world.

You are of dark birth, of ignoble form, you have practised much evil misconduct.

By this speaking of truth, may your head split into seven pieces.

The one smeared with poison was struck down from the earth, for by the word of the serpent-king, the restrained one was destroyed.

You have been asked by me, with waist measurable by hand, tell me your name and relatives.

Who are you, beautiful one, or whose are you, O slender-waisted one?

I pay respect to you, dear lady, I am a Titan, homage to you.

I am Sambulā, his wife, know this thus, O Titan;

I pay respect to you, venerable sir, I am Sambulā, homage to you.

Him, afflicted by disease, I alone attend to alone.

When I bring that as food, surely today his body withers.

Sambulā, with one who has been attended to, I shall become your husband.

Seek another, venerable sir, more handsome than me.

Among them you shall be the noble one, endowed with all sensual pleasures.

All that is abundant for me, enjoy yourself today together with me.

You are fit for my morning meal, you will become food tomorrow.

Seized Sambulā by the arm in the forest, as she saw no protector.

And she, fallen under the enemy's control, bewails her husband.

As that my noble master's mind will become otherwise towards me.

For those acting hastily, the unrestrained, surely there are none to restrain them.

If you, demon, devour this maiden, your head would split into seven pieces;

Do not burn her, release the devoted wife.

Like a bird to its empty nest, like a cow to a shed whose calf has gone.

Sambulā, with eyes dimmed by the season, not seeing her protector in the forest.

Not seeing the prince, I have gone to you for refuge.

Not seeing the prince, I have gone to you for refuge.

Not seeing the prince, I have gone to you for refuge.

Not seeing the prince, I have gone to you for refuge.

Not seeing the prince, I have gone to you for refuge.

Not seeing the prince, I have gone to you for refuge.

With whom did you meet today, who is more dear to you than me?

This is not so much suffering to me, that a demon should devour me;

As that my noble master's mind will become otherwise towards me.

The nature of women is hard to know, like a fish's course in water.

As I do not directly know another more dear than you;

By this speaking of truth, may your illness be appeased.

And sixteen hundred archers, what kind of danger do you see, dear lady?

Having heard their measured singing and music, now for me, dear father, it is not as it was before.

Dear to Sotthisena, dear son, with blameless limbs, maidens of the warrior caste entice him.

He would honour me and not dishonour me, even from here, dear father, that would be better than this.

Endowed with all qualities yet disagreeable to her husband, without doubt, death for her is better than that.

Even one endowed with all qualities yet disagreeable, this one is better, even though poor, who is beloved.

Your wife is both beneficial and virtuous, O lord of men, practise righteousness towards Sambulā.

Both I and these princesses, dear lady, we shall all be obedient to you.

The heedful do not die, the heedless are as if already dead.

From destruction defects arise, do not be negligent, O bull of the Bharatas.

And also village headmen and villages, the homeless and householders.

All wealth perishes, that is called the king's misery.

Thieves destroy the prosperous, flourishing country.

When the realm is being plundered, you will be deprived of all possessions.

Relatives, friends and companions do not regard him as worthy of honour.

Though they live depending on him, they do not regard him as worthy of honour.

Fortune gives up the imprudent, as a snake its worn-out skin.

All his wealth increases, like cattle with a leading bull.

There, having seen and having heard, thereby you should proceed.

Just as I feel today, struck by a thorn.

What is that to Brahmadatta, that a thorn should pierce you?

The country-folk are unprotected, destroyed by those who exact unlawful taxes.

In the realm of a false king, many are the unrighteous people.

Make hiding places, having brought thorns in the forest.

In whose realm maidens without husbands grow old."

Where does the king seek husbands for the maidens?"

The country-folk are unprotected, destroyed by those who exact unlawful taxes.

In the realm of a false king, many are the unrighteous people;

In a hard-to-live, hard-to-support time, whence husbands for the maidens?

Just as this miserable Sāliya lies, slain by a ploughshare.

You who curse the king, having not offended yourself.

The country-folk are unprotected, destroyed by those who exact unlawful taxes.

In the realm of a false king, many are the unrighteous people.

While looking for the meal-bringer, Sāliya was slain by the ploughshare.

Just as I today am struck, and my milk has flowed forth.

What is that to Brahmadatta, that the venerable one censures us?

The country-folk are unprotected, destroyed by those who exact unlawful taxes.

In the realm of a false king, many are the unrighteous people.

That now today we milk, troubled by those desiring milk.

Just as this wretched cow, bereft of her calf, runs about.

What offence is there here, of King Brahmadatta?

The country-folk are unprotected, destroyed by those who exact unlawful taxes.

In the realm of a false king, many are the unrighteous people;

How then, without sword and sheath, is the milk-drinking generation destroyed?

Just as I today am eaten, by villagers, the forest-born.

A king is not unrighteous to that extent, that crows would eat such a one alive.

While the people are being plundered far and wide, you honoured the king as supremely heedless.

Having eaten the offerings and the best almsfood, crows would not eat one like me alive, the crows.