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, another of Bāvarī’s students whose questions put to the Buddha, and his answer, are contained in the Jatukaṇṇi Sutta (a.k.a. Jatukaṇṇimāṇavapucchchā) of SN (vv. 1096-1100; the eleventh sutta of the Parāyana Vagga). BJTS reads Jatukaṇṇi.↩

seṭṭhiputto, “a millionaire’s son”↩

reading tayo with BJTS (and PTS alt.) for PTS tato, “then” “after that” “from that”↩

ubbiddhā, Skt. udviddha, a rare term outside Apadāna (and J) meaning (according to Cone) “high, elevated.” BJTS glosses it as a verb rather than an adjective (which would produce “tall architects”), “constructed [a building]” (goḍanäguha). I follow BJTS in making sense of this verse.↩

gehalañcchhakā, lit., “those who know [make, do] the marks of houses;” BJTS Sinh. gloss is just that: geval lakuṇu dannō. Lilley says all the mss give lañjaka, but variants are not noted by BJTS (°lañcchhakā)↩

turiyā↩

lit., “beaten,” “struck:” āhaṭā↩

reading samma-tāla-samāhitā with BJTS for PTS sāma-tāla-samāhitā (“keep up [be attentive to, stay fixed on, put down] the same melody”). The difference is slight — the point is that they are played well — but BJTS is (like Indian classical music) open to a wider range of “proper” performances (harmonics) than all instruments playing the same melody, so I prefer its reading; in this context “proper” is not necessarily synonymous with “the same.”↩

reading velāpikā with BJTS (and PTS alt) for PTS velāmikā (RD: “some sort of servants, especially in demand for a noble’s retinue”); BJTS gloss piḷi hisa sisārannō, “people who twirl around their heads completely”↩

vāmanikā, read fr. vāmanaka, dwarfish, vāmana, a dwarf. BJTS (and PTS alt.) read lāmaṇikā, BJTS gloss for this is also aṅguṭumiṭi° = “extremely small dwarf” + °nätum naṭannō, “-dance-dancers”↩

reading kuñjavāsī (“dwelling in a bower,” “living in a place covered with vines”) with BJTS for PTS kujjā vā sīhi. BJTS glosses: kudu vūven men naṭannō, “those who dance as though they have become small,” crouched up (as though they are under a bower or in a place covered over with vines).↩

reading timajjhikā (“third in the middle-ers”) with BJTS for PTS sīhi-majjhikā (“in the middle of lionnesses”), though BJTS gloss sihadenakagē men mäda pedesa penvamin naṭannō (“dancers who put on a show like they are in the area between two lions”) preserves the meaning of the latter↩

laṅghikā, lit., “deer-like-[dancers]” (fr. laṅghi); BJTS gloss uḍaṭa matuvemin naṭannō (“dancers who rise upwards”), figuratively “leaping like a deer”↩

sokajjhāyī, lit., “sorrow-destroyers”. BJTS gloss usuḷu-visuḷu pāmin naṭannō (“dancers who present absurdities and fooleries”)↩

vetālino, according to RD practitioners of a (forbidden) art which was already not understand in the commentaries, Bdgh. def. “cymbal beating which some take to be raising the dead by magic” (cf. vetāla, ghost); RD: chanting of bards for a king. BJTS gloss ghanatālampoṭa gasannō (“people who play the Tamil cymbal [Sinh-Eng dict: tālampaṭaya, played along with tambourine and dancing]”)↩

kumbhathūnī, BJTS gloss “those who play a certain kind of instrument strapped to the face,” apparently a sort of drum.↩

naccchchakā, which like the naṭa (see next note) can refer to dancers, mimes, actors, etc.↩

naṭā, BJTS gloss rūkaḍa naṭavannō (“people who make puppets dance”)↩

nahāpakā, BJTS gloss diyavaḍannō (“those who bring the water”)↩

kappakā, RD barber, hairdresser, bath attendant; BJTS gloss karaṇuvǟmiyo (“barbers”)↩

sūdā, BJTS gloss arakkämiyo (“cooks”)↩

mālakārakā↩

sumāpakā, following BJTS Sinh. gloss mänavin pasäṭa (= pasa äṭaya) keḷinnō (“people who play dice well”)↩

jallā, RD: athlete, acrobat; BJTS Sinh. gloss pora badannō (“people who box”)↩

reading mallāni with BJTS (and PTS alt.) for PTS mallā ti (“‘wrestlers’”)↩

sikkhite↩

katupāsane, lit., “those who have done the practice” (or read, as RD directs, “skilled archers?,” “those who have done archery”? The more general meaning follows BJTS Sinh. gloss palapurudukam äti↩

contract to diff’rent in chanting, metri causa↩

Indo, king of the gods, = Indra, Sakka, Śakra↩

tidasa-gaṇe, lit., “in the company of the thirty [for thirty-three] gods,” BJTS Sinh gloss “in the highest heaven of happiness (Tusitā).”↩

reading addhikā with BJTS (and PTS alt.) for PTS aṭṭhikā (“those with bones” or “those with kernels” or “eightfold”?)↩

pathikā↩

yācchaka↩

ccharakā↩

pronounce as two syllables to keep meter when chanting↩

vaḍḍhayantā↩

BJTS reads paṭakas (“clothed”?). I follow BJTS in treating the following list as a series of designations of specific groups of ascetics, though most of these names/descriptors have intelligible meanings which could be construed as so many characteristics of the groups mentioned. For example: “All of the Jains who wear clothing/are dressed in vines [or just] flowers/[who] own three sticks and their top-knots/are coming to my house//[4174] The Ājīvikas, taught by cows/plundered, with teachings [based on] gods/dressed in [robes smeared with] muddy dirt/are [also] coming to my house.” [4175] Ascetics and forest dwellers/who whirl ‘round [then say] that’s the goal/lots with fam’lies [and] private [things]/are [also] coming to my house// [4176].” The context might support such a reading. Each verse is structured around a large designation of an actual group (e.g., “Jains”), and the verses which follow these (i.e., (13-19) [4177-4183]) certainly refer to actual (political, geographical) groups of people. However, the verse which precedes those in question (i.e., (9) [4173]) is similarly-structured but includes (only) a series of epithets that are certainly descriptive of all Buddhists and brahmins, rather than being names of separate groups. Similarly, rajojalladharā (see 4175]) is used below [4321], and elsewhere in the early texts, as a general adjective rather than the name of a specific group. While I find the possibilities here intriguing and worthy of further thought, given these reservations I have adopted the BJTS readings and followed the BJTS gloss here.↩

BJTS reads laṭakas (“[dressed] in creepers,” fr. latā?)↩

“flower-robed,” i.e. naked, a play on the Jain distinction of “sky clad” (digambara) from “wearing white” (śvetambara)?↩

“three sticks,” i.e. “who possess only three sticks”? or “three-punishments,” who undertake three (excessive) forms of asceticism? The Jaine and Ājīvikas, not to mention the schools of Brahmanical renouncers, were of course famously the rivals of the Buddha and the Buddhists; these terms may be neither names of sects nor characteristics of those in the groups described↩

“one top-knot” (or “one peacock crest” “one flame” etc.). Might calling the Jains “people who own [only] three sticks and their top-knots” poke fun at specific aspects of Jain practice? Jain renunciants can use walking sticks, and have whisks to gently clear their paths; what might the third “stick” be”? They famously rip out their hair with their own hands, making rather ironic the reference to their top-knots. Or perhaps they are pointing to Jain non-renouncers wearing top-knots like brahmins, a different kind of poke at a different segment of the Jain population?↩

“cow-teachings”. This is the BJTS reading; PTS reads Gotamā (= Gautamas?)↩

“plundered” “robbed” “stripped”↩

texts read devadhammikā, “god-teaching-ers” or perhaps“teachings [for] the king”↩

“dust-and-dirt wearers,” BJTS Sinh gloss “(having robes) that are soiled with filth [rajo = rajas] and sand (däli),” RD rajo s.v., “dust and (wet) dirt, muddy dirt.” Elsewhere in Apadāna [e.g., 3463, 3521, 5322] being not covered in rajojalla is a fruit of previous-life merit.↩

“turning around”↩

“goal-attainers”. Note that both editions of the text — and the mss. — give a nine-syllable foot here; I do too, mostly out of necessity: these names of groups of ascetics and forest dwellers do not lend themselves to eight-syllable feet↩

Rd would lead us to look fr. kuṇḍa, “bent” “crooked” or kuṇḍi, pot? PSI does not give “crooked” as a meaning of kuṇḍa, but rather “pot” (säḷiya) or “iguana” (talagoyā), either of which could evoke something specific about the group in question, is RD is right to derive the word this way. PSI also gives a defn for koṇḍa (which I follow in the mock-translation in the fn on v. (10) [4174] above), “having a family,” Sinh. “being a family man connected with having a wife”↩

“Individuals” “private ones”↩

DPPN I:464 says “the name of a tribe” and cites this list↩

Tamils↩

DPPN II:1084 “A tribe mentioned in a nominal list,” citing this text↩

Malalyalis↩

DPPN II: 1032, 1029, equates with Sapara and Savara, people from Sabaragamuwa Province in Sri Lanka, Veddas.↩

Greeks↩

Andhrans↩

DPPN II: 641: “Name of a tribe, mentioned in a nominal list,” citing this text↩

DPPN II: 688: “Mentioned in a list of tribes,” citing this text↩

cf. Sānupabbata, in the Himalayas (DPPN II: 1096)↩

PTS treats this as two separate groups: Āras and CChīnaraṭṭhas, Chinese-countries↩

Alexandrians↩

= Pallavas? Note that both editions of the text — and the mss. — give a nine-syllable foot here; I do too, mostly out of necessity: these names of tribes or peoples do not lend themselves to eight-syllable feet↩

DPPN II: 268, “Name of a tribe,” citing this list↩

DPPN I:571, cites this text for Kārusā. DPPN II:345, Bhaggā, s.v.: “The name of a tribe and a country, the capital of which was Suṃsumāraglri (q.v)”↩

reading with BJTS; PTS gives bahikā↩

DPPN I:910: “The name of a tribe given in a nominal list [citing this text]; probably the inhabitants of CCheta.”↩

people from Madhura↩

people from Kosala↩

people from Kāsi, Benares↩

people from Hastipura?↩

DPPN I:320, citing only this text↩

DPPN II:432, citing only this text↩

not in DPPN↩

not in DPPN↩

DPPN I:460: “Okkalā.—The people of Okkalajanapada [MA ii.894]; mentioned also in the Apadāna in a list of tribes [citing this text].” Cf. I:330: “Ukkalā.—A district (janapada) in the region identified with modern Orissa.’ The merchants Tapassu and Bhalluka were on the way from Ukkalā…Ukkulas are mentioned in lists of people at several points in Mhb”↩

DPPN II:651, mentions only this text, and says the readinig is “very uncertain.”↩

DPPN I: 722, citing only this text↩

not in DPPN↩

DPPN II:760, citing only this text↩

DPPN II:1137 connects this reference with the people of Sindhu, a reasonable connection↩

Not in DPPN↩

Not in DPPN but cf. I:451, the two monks named Ekasaññaka known (only) in Apadāna↩

not in DPPN but cf. II:1253 Suraṭṭha, s.v., “The country is identified with modern Kathiawad”↩

DPPN I:118 citing only this text, but cf. I:117-118 on Aparānta, “The country comprises the territory of Northern Gujarat, Kāthiāwar, Kachch and Sindh.”↩

DPPN II:1241, citing only this text↩

DPPN I:596, citing only this text↩

not in DPPN but cf. II:449-450, three locales called Malaya, mountainous districts in South India, Sri Lanka and Burma.↩

= Suvaṇṇabhūmi, Burma (?). Cf. DPPN II:1263, “Suvaṇṇabhūmi is generally identified with Lower Burma, probably the Pagan and Moulmein districts. It probably included the coast from Rangoon to Singapore. The chief place in Suvaṇṇabhūmi was Sudham¬ managara—i.e., Thaton—at the mouth of the Sittaung River.’ Fleet suggests.’ however, that it might be the district in Bengal called by Hiouen Thsang “ Ka-lo-na-su-fa-la-na” (Karṇasuvarṇa), or else the country along the river Son in Central India, a tributary of the Ganges, on the right bank of the river which is also called Hiraṇyavāha. The probability is that there were two places of the same name, one originally in India itself and the other in Further India.”↩

DPPN II:813, citing only this text, but should it be connected with Vajji, s.v. (II:813-815)?↩

reading naḷakārā with BJTS (and PTS alternate reading) for PTS nalakārā↩

pesakārā↩

cchammikā↩

tacchchakārā↩

kammārā↩

kumbhakārā, lit., “wate-jug-makers”↩

maṇikārā↩

lohakārā↩

soṇṇakārā. Could also mean sellers of gold↩

dussikā↩

usukārā, arrow-makers↩

cchāpakārā. BJTS reads bhamakārā (?)↩

pesakārā↩

gandhikā↩

tunnavāyā, lit., “needle-weavers”↩

telikā, perhaps oil-pressers, or oil-sellers↩

kaṭṭhahārā↩

udahārā↩

sūpikā↩

reading supa [read sūpa with gloss] rakkhā (“soup-guards”) with BJTS for PTS rūdasakkā (?)↩

dovārika fr. dvāra.↩

anīkaṭṭhā, BJTS reads anīkaṭṭhā and glosses “those who protect the army camp (bala-äṇi raknō)”↩

reading vandikā with BJTS (gloss tuti pävasum karaṇa, “makers of pleasing recitations”) for PTS sandhikā (“people who join things together,” welders?)↩

hatth’ārūḷhā, those mounted on elephants↩

hatthipālā, keepers or guardians or protectors↩

pūrayām’ ahaŋ, lit., “I fulfilled,” “I filled in for” “I filled up”↩

lit., “the Blessed One”↩

i.e., he was with 100,000 perfected arahants.↩

contract as ev’ry (two syllables) for chanting, to keep the meter↩

vajjanti, lit., “sounding”↩

lit., “in the inside of”↩

cchatuddīpe, lit., “the four great islands” “all the continents”↩

pañcchasīle: to practice restraint from taking life, taking what is not given, sexual misconduct, false speech and becoming careless through the use of alcohol.↩

dasakammapathe: RD: “divided into kusala (meritorious, good) and akusala (demeritorious, evil) and classified according to the three manifestations” of body (3 kammapathas), speech (4 kammapathas) and mind (3 kammapathas), for a total of ten.↩

lit., “the Son of the Śākyas’”↩

vivekaŋ anuyutto↩

upasanto↩

nirūpadhi↩