Apadāna numbers provided in {fancy brackets} correspond to the BJTS edition, which contains more individual poems than does the PTS edition dictating the main numbering of this translation.↩

a historical monk, follower of Bāvarī whose questions to the Buddha, and his answers, are recorded as the Todeyya-māṇava-pucchchā. See SN v. 1006, 1088-1091; cf. DPPN I:1038 (read SN. for S. in the references)↩

“Conqueror,” reading the name with BJTS (and PTS alt., and Cty) for PTS Ajitañjaya, “Unconquered Vanquisher”.↩

sūro vikkamasampanno↩

aṭaviyo↩

PTS occharā, BJTS (and PTS alt.) otārā, both meaning someone who seeks out or investigates in a bad way, people who pry or spy; BJTS gloss = “searching for holes”. The implication is that they violate others, perhaps as thieves who steal what they discover.↩

tuṇḍikā from ṭuṇḍa, “beak,” RD: “peckers” and cf. ahituṇḍika, snake charmer. BJTS gloss: mukharayō, bold speakers, noisy, foul-mouthed. The implication, whatever the exact meaning, is certainly that they were louts.↩

arindamo, lit., “tamer of enemies”↩

bhate↩

all the mss. apparently read balatthe for balaṭṭhe, military officers, royal guard; BJTS glosses the term as balasenaṅga, “the officers’ branch of the army”↩

reading niggāhayī with BJTS for PTS niggāhayiŋ, “I restrained”. The verb means “to hold back,” “restrain” “control” “censure” “rebuke” or “rebuff”↩

PTS hatthārūḷhā, BJTS (and PTS alt.) hatthārohā↩

anīkaṭṭhā↩

or “heroes:” sūrā↩

cchammayodhino, RD: “soldiers in cuirass”↩

dhanuggahā↩

uggā↩

āḷārikā↩

kappakā↩

nahāpakā↩

mālakārakā↩

sūrā↩

vijitasaṅgāmā↩

or “sword-bearers”: khaggahatthā, lit., “those with swords in [their] hands”↩

purisā. BJTS takes this with khaggahatthā, swordsmen, but the “ccha” as well as the list-like structure of the whole passage lead me to take these as referring to two different classes of people who assembled, in this case swordsmen and “men,” that is (acc. to RD) attendants or waiters.↩

or “tribals,” luddā, BJTS gloss väddō↩

vijitasaṅgāmā. The repetition of the term opens the possibility that in this verse and the previous one it is used as a qualifier of “hero” and “hunter,” but I follow BJTS Sinhala gloss in treating them as separate classes of people.↩

see n. to #1, v. 25 [164].↩

i.e., showing their rut in their eyes, ears, and genitals. See cty, p. 288.↩

yodhājīvā, lit., “those who live as warriors”↩

katakammā↩

khamā↩

PTS ukkārūharaṇassa, BJTS ukkaraharaṇassa, both with the same meaning. I suppose this refers to latrine duty in army camps, or else those who clean up animal feces, but is open to a variety of interpretations (and livelier translations, e.g., “and even shoveling up shit”)↩

PTS uddhavasaddakaŋ, “the sound of upper [pitches?],” BJTS reads udhamasaddakaṃ (?) and glosses the term kālam haḍa, “the sound of trumpets,” which I follow here. Cone says this reading is “probably wrong” and suggests the possibility that the correct reading is uddhaka, which RD (and Abhidānappadiīikā) defines as a sort of drum↩

reading koṭṭayantā nipātentā with BJTS for PTS koṭṭentānaŋ nivattantā, “turning back of the crushers (?)”?↩

trisūla°↩

°konti°↩

°mantehi. Cone, following RD (whose uncertain entry would yield “leather shields”), treats kontimantehi as a tatpurusa rather than danda compound, taking the term as “leather-worker’s sharp knife”. I follow BJTS in seeing “mantra” as a kind of injurious weapon, too.↩

BJTS reading is considerably different: kimevāt’ nisāmetvā, “having observed ‘what now?” (?), a reading it glosses, “having asked, ‘what punishment is appropriate (according to the law)?’”↩

reading ajitaṃ jino with BJTS for PTS Ajitañjayo, “that king [named] Ajitañjaya,” which as noted in the note to v. 1 [4113], above, BJTS rejects (giving Vijaya as the king’s name). But these first two feet are in any event confused and problematic).↩

reading saddaṃ mānusakā’ kaṃsu with BJTS (and PTS alt.) for PTS saddam amānus’ âkāsuŋ, “non-humans made (sic, taking akāsuŋ as 3rd pl. aor. of karoti on the model of akāsi, 3rd sing. aor; it would more likely come fr. ākāsati, i.e., “shined”) the sound”↩

niraye paccchchamānassa↩

tuvaṭṭento, causative, lit., “being made to turn” (as opposed to the indicative sense of the same verb, translated at [1487], [1597] as “snuggle” and at [4058] as “nestle”)↩

this follows the BJTS gloss “(men)”↩

reading sayāmi (“I lie down”) with BJTS (and PTS alt.) for PTS vasāmi (“I am living”). PTS also offers passāmi (“I am seeing”) as another alt.↩

vasāmi niraye↩

lit., “what [for me] with…?”↩

tomaraṅkusapāṇihi↩

BJTS presents [4129] as a six-footed verses; PTS includes the last two feet of the verse [4129e-f] as the first two feet of v. 18 (a-b).↩

jātiyā, lit., “well-born” or simply “excellent,” the term connotes lineage, genealogy, caste, breed. Here it seems to substitute for “those fast like the wind” (vātajavā) in parallel lists (see above, [1293], [2692], [3981])↩

gāmaṇīya usually means elephant-trainers, as in v. 26 [4097], above, but here the context makes “horse-trainer” a more suitable translation, so I have taken the same liberty taken by the poet in treating the term that way. PSI indicates that these are trainers of “elephants, etc.” (ätun ādīn puhuṇu karana ācchāryyaya), allowing for the extended meaning in this context.↩

sannaddhā, RD: fastened, bound; put on, clothed (with), armed, accoutred. The term has a wide enough range to leave open the possibility that rather than covered in the hides of these big cats, the poet imagines the chariots pulled by leopards and tigers, which would make sense of the specification below that they are also mounted by animal-trainers, in this case perhaps leopard- and tiger-trainers, paralleling the elephant-trainers who mount the elephants and the horse-trainers who mount the horses.↩

dīpā, fr. dīpī, leopard. Both RD and PSI give cart covered with a tiger skin as one of the meanings of dīpā, and the same (i.e., covered with a tiger skin) for veyyagghā, but here the “and also too” (atho pi) connecting the two terms clearly indicates that they are not simple synonyms, but rather two types of decorated or armored carts: those covered with leopard skins (dīpā) and those covered with tiger skins (veyyagghā).↩

BJTS presents this as a six-footed verse; it spans two verses in BJTS↩

sabbā kaŋsūpadhāraṇā↩

hasulā = ?↩

RD gives “good hips,” referring to this text. I don’t see the warrant, and take the term susaññā from saññā, sense, perception, as does BJTS↩

this is the BJTS spelling (here as Bhāgirathi, sic). PTS reads Bhāgirasī↩

PTS agyāgāraŋ, BJTS aggyāgāraṃ↩

āraddhaviriyo↩

pahitatto↩

maṇḍape↩

yakkho āsi mahiddhiko, lit., “a spirit with great iddhi”↩

āsi, lit., “there was [for me]”↩

saŋviggo, fr. saṃvega↩

lit., “making” “placing”↩

vassike↩

santike, i.e., in their immediate vicinity↩

contract to ev’ry when chanting, to keep the meter↩

sālesu, shorea robusta↩

the cchampaka (Sinh. sapu) tree is Magnolia champaca, formerly classified as michelia champaca. English names for the tree include Champak, Joy Perfume Tree, Yellow Jade Orchid Tree and Fragrant Himalayan Champaca. It was the Bodhi tree of the seventeenth Buddha of the Buddhavaṃsa, Atthadassi. It has highly fragrant cream to yellowish-colored blossoms.↩

nāga = Sinhala nā, ironwood, Mesua Ferrea Linn, Bodhi tree of Mangala, Sumana, Revata, Sobhita buddhas; national tree of Sri Lanka. It has brilliant, fragrant white flowers containing four petals each, as well as a red fruit eaten by birds.↩

vanike, Sinh. gloss kōmbu. RD: vanika = vanaka, of the forest, only in the cpd. nāgavanika, = “of the elephant forest,” = a hunter. BJTS glosses nāga° as nā (ironwood), so vanika here must refer to another kind of flowering plant.↩

atimuttaka. RD: a plant, Gaertnera Racemosa = Hiptage, hiptage benghalensis, stout, high-climbing vine, now invasive species in Florida, scented pink-white flowers, medicinal uses. BJTS glosses Sinh. yohombu (Bot. Dict. = yohombu väla = yon tumba, an annual creeper, Trichodesma zeylanicum).↩

ketaka, Pandanus odoratissima, Sinhala väṭakē or väṭakeyiyā.↩

lit., “I do pūjā”↩

lit., “did pūjā”↩

brahmā (III)↩

°patāpavā↩

puñña, lit., “meritorious”↩

i.e., a brahmin by caste↩

lit., “bearing,” °dharo↩

the cty here explains these as the fires of rāga (lust), dosa (anger) and moha (ignorance, folly)↩