Dasaratha Jataka Varnana (दसरथ जातक वण्णना)

दसरथ जातक वण्णना-Dasaratha Jataka Vannana

Sutta Pitaka ( TripitakaTripitaka तिपिटक > Pali texts: Vinaya Pitaka, Abhidhamma Pitaka, Supta Pitak The Milindapanho about Menander (c 165 – 145 BC) and described Pusyamitra Sunga (c 184-148 BC) The Mahavamsa (1826 MS Lanka). Buddhist Pali Library PaliPali Regional dialect of Magadha Empire, generated from Sanskrit. The latest inscription can be dated around the 4th Century CE. Tipitaka was collected around 100 BCE. Tipitaka and Pali grammar was written in Devanagari Script. text)

Kudda Nikaya

Dasaratha Jataka is not the Buddhist version of RamayanaRamayana Written by Valmiki (Sanskrit) - 7200 BCE (Maha Kavya / Pourusheya Shastra) > Book 1 - Bala-kanda, Book 2 - Ayodhya-kanda, Book 3 - Aranya-kanda, Book 4 - Kishkindha-kanda, Book 5 - Sundara-kanda, Book 6 - Yuddha-kanda. | Synopsis of Ramayana as told by Sage Narada to Valmiki Ramayana of Valmiki – English Translation by Hari Prasad Shastri (1952) Ramayana by Ramesh Chandra Dutta (1899) Ramayana of Valmiki – Griffith English Translation Climax in the Balmiki Ramayana. It is an independent story of King Dasaratha of VaranasiKashi Kashi (Varanasi) is one of the world’s oldest continuously inhabited cities and a profound symbol of India’s unbroken Vedic civilization and culture. According to tradition, the legendary King Harischandra of the Solar Dynasty performed the Ashwamedha Yagna ten times here, underscoring its ancient ritual significance. The city is equally famed for its majestic Ganga Aarti on the ghats, the sacred Kashi Vishwanath Temple, and the prestigious Banaras Hindu University, all of which reflect its enduring spiritual, cultural and educational legacy., in which Sita is the sister of RamLord Rama A prince of the Solar Dynasty (Ikshaku Vamsa, capital Ayodhya). His victorious story was portrayed by Valmiki in Ramayana. He identified him as the Avatar of Lord Vishnu. When the Brahmins became unethical, cruel, and greedy, he appeared to restore the Sanatan Dharma. He was trained by Rishi Viswamitra.  His rule impacted for 10000 years. Ramrajya means good administration. Pandita.

एथ लक्खण सीता चाति इदं सत्था जेतवने विहरन्तो एकं मतपितिकं कुटुम्बिकं आरब्भ कथेसि। सो हि पितरि कालकते सोकाभिभूतो सब्बकिच्‍चानि पहाय सोकानुवत्तकोव अहोसि। सत्था पच्‍चूससमये लोकं ओलोकेन्तो तस्स सोतापत्तिफलूपनिस्सयं दिस्वा पुनदिवसे सावत्थियं पिण्डाय चरित्वा कतभत्तकिच्‍चो भिक्खू उय्योजेत्वा एकं पच्छासमणं गहेत्वा तस्स गेहं गन्त्वा वन्दित्वा निसिन्‍नं मधुरवचनेन आलपन्तो ‘‘किं सोचसि उपासका’’ति वत्वा ‘‘आम, भन्ते, पितुसोको मं बाधती’’ति वुत्ते ‘‘उपासक, पोराणकपण्डिता अट्ठविधे लोकधम्मे तथतो जानन्ता पितरि कालकते अप्पमत्तकम्पि सोकं न करिंसू’’ति वत्वा तेन याचितो अतीतं आहरि।

अतीते बाराणसियं दसरथमहाराजा नाम अगतिगमनं पहाय धम्मेन (DharmaDharma धारणाद्धर्ममित्याहु: धर्मो धारयते प्रजा: | यस्याद्धारणसंयुक्तं स धर्म इति निश्चय: ||  [Mahabharata, 69.58 (Karna Parva)] Jurisprudence is Dharmaniti (धर्मनीति). धर्मशास्र are the regulating texts. Dharmatattva (धर्मतत्त्व) is the philosophical side. Dharma is eternal therefore it is Sanatan Dharma. धर्मादेश (Dharmadesa) means Court order/decisions. धर्म विधि (dharma vidhi) - Legal Digests (such as Mitakshara).  Anthem of Sanatan Dharma : ॐ संगच्छध्वं संवदध्वं, सं वो मनांसि जानताम् । समानो मन्त्र: समिति: समानी, समानं मन: सहचित्तमेषाम् । समानी व आकूति: समाना हृदयानि व: | समानमस्तु वो मनो यथा व: सुसहासति || (Rigveda,10/191/2-3). Adhyatma (अध्यात्म) is loosely the spiritual/divine side of Dharma. Check:  Achar (आचरति/Physical discipline), Bichar (Mental discipline ), Sanskar ( Vedic Tradition).) रज्‍जं कारेसि। तस्स सोळसन्‍नं इत्थिसहस्सानं जेट्ठिका अग्गमहेसी द्वे पुत्ते एकञ्‍च धीतरं विजायि। जेट्ठपुत्तो रामपण्डितो नाम अहोसि, दुतियो लक्खणकुमारो नाम, धीता सीता देवी नाम। अपरभागे महेसी कालमकासि। राजा तस्सा कालकताय चिरतरं सोकवसं गन्त्वा अमच्‍चेहि सञ्‍ञापितो तस्सा कत्तब्बपरिहारं कत्वा अञ्‍ञं अग्गमहेसिट्ठाने ठपेसि। सा रञ्‍ञो पिया अहोसि मनापा। सापि अपरभागे गब्भं गण्हित्वा लद्धगब्भपरिहारा पुत्तं विजायि, ‘‘भरतकुमारो’’तिस्स नामं अकंसु। राजा पुत्तसिनेहेन ‘‘भद्दे, वरं ते दम्मि, गण्हाही’’ति आह। सा गहितकं कत्वा ठपेत्वा कुमारस्स सत्तट्ठवस्सकाले राजानं उपसङ्कमित्वा ‘‘देव, तुम्हेहि मय्हं पुत्तस्स वरो दिन्‍नो, इदानिस्स वरं देथा’’ति आह। गण्ह, भद्देति। ‘‘देव, पुत्तस्स मे रज्‍जं देथा’’ति वुत्ते राजा अच्छरं पहरित्वा ‘‘नस्स, वसलि, मय्हं द्वे पुत्ता अग्गिक्खन्धा विय जलन्ति, ते मारापेत्वा तव पुत्तस्स रज्‍जं याचसी’’ति तज्‍जेसि। सा भीता सिरिगब्भं पविसित्वा अञ्‍ञेसुपि दिवसेसु राजानं पुनप्पुनं रज्‍जमेव याचि।

राजा तस्सा तं वरं अदत्वाव चिन्तेसि ‘‘मातुगामो नाम अकतञ्‍ञू मित्तदुब्भी, अयं मे कूटपण्णं वा कूटलञ्‍जं वा कत्वा पुत्ते घातापेय्या’’ति। सो पुत्ते पक्‍कोसापेत्वा तमत्थं आरोचेत्वा ‘‘ताता, तुम्हाकं इध वसन्तानं अन्तरायोपि भवेय्य, तुम्हे सामन्तरज्‍जं वा अरञ्‍ञं वा गन्त्वा मम मरणकाले आगन्त्वा कुलसन्तकं रज्‍जं गण्हेय्याथा’’ति वत्वा पुन नेमित्तके ब्राह्मणे पक्‍कोसापेत्वा अत्तनो आयुपरिच्छेदं पुच्छित्वा ‘‘अञ्‍ञानि द्वादस वस्सानि पवत्तिस्सती’’ति सुत्वा ‘‘ताता, इतो द्वादसवस्सच्‍चयेन आगन्त्वा छत्तं उस्सापेय्याथा’’ति आह। ते ‘‘साधू’’ति वत्वा पितरं वन्दित्वा रोदन्ता पासादा ओतरिंसु। सीता देवी ‘‘अहम्पि भातिकेहि सद्धिं गमिस्सामी’’ति पितरं वन्दित्वा रोदन्ती निक्खमि। तयोपि जना महापरिवारा निक्खमित्वा महाजनं निवत्तेत्वा अनुपुब्बेन हिमवन्तं पविसित्वा सम्पन्‍नोदके सुलभफलाफले पदेसे अस्समं मापेत्वा फलाफलेन यापेन्ता वसिंसु।

क्खणपण्डितो च सीता च रामपण्डितं याचित्वा ‘‘तुम्हे अम्हाकं पितुट्ठाने ठिता, तस्मा अस्समेयेव होथ, मयं फलाफलं आहरित्वा तुम्हे पोसेस्सामा’’ति पटिञ्‍ञं गण्हिंसु। ततो पट्ठाय रामपण्डितो तत्थेव होति। इतरे द्वे फलाफलं आहरित्वा तं पटिजग्गिंसु। एवं तेसं फलाफलेन यापेत्वा वसन्तानं दसरथमहाराजा पुत्तसोकेन नवमे संवच्छरे कालमकासि। तस्स सरीरकिच्‍चं कारेत्वा देवी ‘‘अत्तनो पुत्तस्स भरतकुमारस्स छत्तं उस्सापेथा’’ति आह। अमच्‍चा पन ‘‘छत्तस्सामिका अरञ्‍ञे वसन्ती’’ति न अदंसु। भरतकुमारो ‘‘मम भातरं रामपण्डितं अरञ्‍ञतो आनेत्वा छत्तं उस्सापेस्सामी’’ति पञ्‍चराजककुधभण्डानि गहेत्वा चतुरङ्गिनिया सेनाय तस्स वसनट्ठानं पत्वा अविदूरे खन्धावारं कत्वा तत्थ निवासेत्वा कतिपयेहि अमच्‍चेहि सद्धिं लक्खणपण्डितस्स च सीताय च अरञ्‍ञं गतकाले अस्समपदं पविसित्वा अस्समपदद्वारे ठपितकञ्‍चनरूपकं विय रामपण्डितं निरासङ्कं सुखनिसिन्‍नं उपसङ्कमित्वा वन्दित्वा एकमन्तं ठितो रञ्‍ञो पवत्तिं आरोचेत्वा सद्धिं अमच्‍चेहि पादेसु पतित्वा रोदति। रामपण्डितो पन नेव सोचि, न परिदेवि, इन्द्रियविकारमत्तम्पिस्स नाहोसि। भरतस्स पन रोदित्वा निसिन्‍नकाले सायन्हसमये इतरे द्वे फलाफलं आदाय आगमिंसु। रामपण्डितो चिन्तेसि ‘‘इमे दहरा मय्हं विय परिग्गण्हनपञ्‍ञा एतेसं नत्थि, सहसा ‘पिता वो मतो’ति वुत्ते सोकं सन्धारेतुं असक्‍कोन्तानं हदयम्पि तेसं फलेय्य, उपायेन ते उदकं ओतारेत्वा एतं पवत्तिं आरोचेस्सामी’’ति। अथ नेसं पुरतो एकं उदकट्ठानं दस्सेत्वा ‘‘तुम्हे अतिचिरेन आगता, इदं वो दण्डकम्मं होतु, इमं उदकं ओतरित्वा तिट्ठथा’’ति उपड्ढगाथं ताव आह –

84. ‘‘एथ लक्खण सीता च, उभो ओतरथोदक’’न्ति॥

तस्सत्थो – एथ लक्खण सीता च आगच्छथ, उभोपि ओतरथ उदकन्ति।

ते एकवचनेनेव ओतरित्वा अट्ठंसु। अथ नेसं पितु पवत्तिं आरोचेन्तो सेसं उपड्ढगाथमाह –

‘‘एवायं भरतो आह, राजा दसरथो मतो’’ति॥

ते पितु मतसासनं सुत्वाव विसञ्‍ञा अहेसुं। पुनपि नेसं कथेसि, पुनपि ते विसञ्‍ञा अहेसुन्ति एवं यावततियं विसञ्‍ञितं पत्ते ते अमच्‍चा उक्खिपित्वा उदका नीहरित्वा थले निसीदापेत्वा लद्धस्सासेसु तेसु सब्बे अञ्‍ञमञ्‍ञं रोदित्वा परिदेवित्वा निसीदिंसु। तदा भरतकुमारो चिन्तेसि – ‘‘मय्हं भाता लक्खणकुमारो च भगिनी च सीता देवी पितु मतसासनं सुत्वाव सोकं सन्धारेतुं न सक्‍कोन्ति, रामपण्डितो पन नेव सोचति, न परिदेवति, किं नु खो तस्स असोचनकारणं, पुच्छिस्सामि न’’न्ति। सो तं पुच्छन्तो दुतियं गाथमाह –

85. ‘‘केन रामप्पभावेन, सोचितब्बं न सोचसि।

‘पितरं कालकतं सुत्वा, न तं पसहते दुख’’न्ति॥

तत्थ पभावेनाति आनुभावेन। न तं पसहते दुखन्ति एवरूपं दुक्खं केन कारणेन तं न पीळेति, किं ते असोचनकारणं, कथेहि ताव नन्ति।

अथस्स रामपण्डितो अत्तनो असोचनकारणं कथेन्तो –

86. ‘‘यं न सक्‍का निपालेतुं, पोसेन लपतं बहुं।

स किस्स विञ्‍ञू मेधावी, अत्तानमुपतापये॥

87. ‘‘दहरा च हि वुद्धा च, ये बाला ये च पण्डिता।

अड्ढा चेव दलिद्दा च, सब्बे मच्‍चुपरायणा॥

88. ‘‘फलानमिव पक्‍कानं, निच्‍चं पतनतो भयं।

एवं जातान मच्‍चानं, निच्‍चं मरणतो भयं॥

89. ‘‘सायमेके न दिस्सन्ति, पातो दिट्ठा बहुज्‍जना।

पातो एके न दिस्सन्ति, सायं दिट्ठा बहुज्‍जना॥

90. ‘‘परिदेवयमानो चे, किञ्‍चिदत्थं उदब्बहे।

सम्मूळ्हो हिंसमत्तानं, कयिरा तं विचक्खणो॥

91. ‘‘किसो विवण्णो भवति, हिंसमत्तानमत्तनो।

न तेन पेता पालेन्ति, निरत्था परिदेवना॥

92. ‘‘यथा सरणमादित्तं, वारिना परिनिब्बये।

एवम्पि धीरो सुतवा, मेधावी पण्डितो नरो।

खिप्पमुप्पतितं सोकं, वातो तूलंव धंसये॥

93. ‘‘मच्‍चो एकोव अच्‍चेति, एकोव जायते कुले।

संयोगपरमात्वेव, सम्भोगा सब्बपाणिनं॥

94. ‘‘तस्मा हि धीरस्स बहुस्सुतस्स, सम्पस्सतो लोकमिमं परञ्‍च।

अञ्‍ञाय धम्मं हदयं मनञ्‍च, सोका महन्तापि न तापयन्ति॥

95. ‘‘सोहं दस्सञ्‍च भोक्खञ्‍च, भरिस्सामि च ञातके।

सेसञ्‍च पालयिस्सामि, किच्‍चमेतं विजानतो’’ति॥ –

इमाहि दसहि गाथाहि अनिच्‍चतं पकासेति।

तत्थ निपालेतुन्ति रक्खितुं। लपतन्ति लपन्तानं। इदं वुत्तं होति – ‘‘तात भरत, यं सत्तानं जीवितं बहुम्पि विलपन्तानं पुरिसानं एकेनापि मा उच्छिज्‍जीति न सक्‍का रक्खितुं, सो दानि मादिसो अट्ठ लोकधम्मे तथतो जानन्तो विञ्‍ञू मेधावी पण्डितो मरणपरियोसानजीवितेसु सत्तेसु किस्स अत्तानमुपतापये, किंकारणा अनुपकारेन सोकदुक्खेन अत्तानं सन्तापेय्या’’ति।

दहरा चाति गाथा ‘‘मच्‍चु नामेस तात भरत, नेव सुवण्णरूपकसदिसानं दहरानं खत्तियकुमारकादीनं, न वुद्धिप्पत्तानं महायोधानं, न बालानं पुथुज्‍जनसत्तानं, न बुद्धादीनं पण्डितानं, न चक्‍कवत्तिआदीनं इस्सरानं, न निद्धनानं दलिद्दादीनं लज्‍जति, सब्बेपिमे सत्ता मच्‍चुपरायणा मरणमुखे संभग्गविभग्गा भवन्तियेवा’’ति दस्सनत्थं वुत्ता।

निच्‍चं पतनतोति इदं वुत्तं होति – यथा हि तात भरत, पक्‍कानं फलानं पक्‍ककालतो पट्ठाय ‘‘इदानि वण्टा छिज्‍जित्वा पतिस्सन्ति, इदानि पतिस्सन्ती’’ति पतनतो भयं निच्‍चं धुवं एकंसिकमेव भवति, एवं आसङ्कनीयतो एवं जातानं मच्‍चानम्पि एकंसिकंयेव मरणतो भयं, नत्थि सो खणो वा लयो वा यत्थ तेसं मरणं न आसङ्कितब्बं भवेय्याति।

सायन्ति विकाले। इमिना रत्तिभागे च दिट्ठानं दिवसभागे अदस्सनं, दिवसभागे च दिट्ठानं रत्तिभागे अदस्सनं दीपेति। किञ्‍चिदत्थन्ति ‘‘पिता मे, पुत्तो मे’’तिआदीहि परिदेवमानोव पोसो सम्मूळ्हो अत्तानं हिंसन्तो किलमेन्तो अप्पमत्तकम्पि अत्थं आहरेय्य। कयिरा तं विचक्खणोति अथ पण्डितो पुरिसो एवं परिदेवं करेय्य, यस्मा पन परिदेवन्तो मतं वा आनेतुं अञ्‍ञं वा तस्स वड्ढिं कातुं न सक्‍कोति, तस्मा निरत्थकत्ता परिदेवितस्स पण्डिता न परिदेवन्ति।

अत्तानमत्तनोति अत्तनो अत्तभावं सोकपरिदेवदुक्खेन हिंसन्तो। न तेनाति तेन परिदेवेन परलोकं गता सत्ता न पालेन्ति न यापेन्ति। निरत्थाति तस्मा तेसं मतसत्तानं अयं परिदेवना निरत्थका। सरणन्ति निवासगेहं। इदं वुत्तं होति – यथा पण्डितो पुरिसो अत्तनो वसनागारे आदित्ते मुहुत्तम्पि वोसानं अनापज्‍जित्वा घटसतेन घटसहस्सेन वारिना निब्बापयतेव, एवं धीरो उप्पतितं सोकं खिप्पमेव निब्बापये। तूलं विय च वातो यथा सण्ठातुं न सक्‍कोति, एवं धंसये विद्धंसेय्याति अत्थो।

मच्‍चो एकोव अच्‍चेतीति एत्थ तात भरत, इमे सत्ता कम्मस्सका नाम, तथा हि इतो परलोकं गच्छन्तो सत्तो एकोव अच्‍चेति अतिक्‍कमति, खत्तियादिकुले जायमानोपि एकोव गन्त्वा जायति। तत्थ तत्थ पन ञातिमित्तसंयोगेन ‘‘अयं मे पिता, अयं मे माता, अयं मे मित्तो’’ति संयोगपरमात्वेव सम्भोगा सब्बपाणीनं, परमत्थेन पन तीसुपि भवेसु कम्मस्सकावेते सत्ताति अत्थो।

तस्माति यस्मा एतेसं सत्तानं ञातिमित्तसंयोगं ञातिमित्तपरिभोगमत्तं ठपेत्वा इतो परं अञ्‍ञं नत्थि, तस्मा। सम्पस्सतोति इमञ्‍च परञ्‍च लोकं नानाभावविनाभावमेव सम्मा पस्सतो। अञ्‍ञाय धम्मन्ति अट्ठविधलोकधम्मं जानित्वा। हदयं मनञ्‍चाति इदं उभयम्पि चित्तस्सेव नामं। इदं वुत्तं होति –

‘‘लाभो अलाभो यसो अयसो च, निन्दा पसंसा च सुखञ्‍च दुक्खं।

एते अनिच्‍चा मनुजेसु धम्मा, मा सोच किं सोचसि पोट्ठपादा’’ति॥ (जा॰ १.४.११४) –

इमेसं अट्ठन्‍नं लोकधम्मानं येन केनचि चित्तं परियादीयति, तस्स च अनिच्‍चतं ञत्वा ठितस्स धीरस्स पितुपुत्तमरणादिवत्थुका महन्तापि सोका हदयं न तापयन्तीति। एतं वा अट्ठविधं लोकधम्मं ञत्वा ठितस्स हदयवत्थुञ्‍च मनञ्‍च महन्तापि सोका न तापयन्तीति एवम्पेत्थ अत्थो दट्ठब्बो।

सोहं दस्सञ्‍च भोक्खञ्‍चाति गाथाय – तात भरत, अन्धबालानं सत्तानं विय मम रोदनपरिदेवनं नाम न अनुच्छविकं, अहं पन पितु अच्‍चयेन तस्स ठाने ठत्वा कपणादीनं दानारहानं दानं, ठानन्तरारहानं ठानन्तरं, यसारहानं यसं दस्सामि, पितरा मे परिभुत्तनयेन इस्सरियं परिभुञ्‍जिस्सामि, ञातके च पोसेस्सामि, अवसेसञ्‍च अन्तोपरिजनादिकं जनं पालेस्सामि, धम्मिकसमणब्राह्मणानं धम्मिकं रक्खावरणगुत्तिं करिस्सामीति एवञ्हि जानतो पण्डितपुरिसस्स अनुरूपं किच्‍चन्ति अत्थो।

परिसा इमं रामपण्डितस्स अनिच्‍चतापकासनं धम्मदेसनं सुत्वा निस्सोका अहेसुं। ततो भरतकुमारो रामपण्डितं वन्दित्वा ‘‘बाराणसिरज्‍जं सम्पटिच्छथा’’ति आह। तात लक्खणञ्‍च, सीतादेविञ्‍च गहेत्वा गन्त्वा रज्‍जं अनुसासथाति। तुम्हे पन, देवाति। तात, मम पिता ‘‘द्वादसवस्सच्‍चयेन आगन्त्वा रज्‍जं कारेय्यासी’’ति मं अवोच, अहं इदानेव गच्छन्तो तस्स वचनकरो नाम न होमि, अञ्‍ञानिपि तीणि वस्सानि अतिक्‍कमित्वा आगमिस्सामीति। ‘‘एत्तकं कालं को रज्‍जं कारेस्सती’’ति? ‘‘तुम्हे कारेथा’’ति। ‘‘न मयं कारेस्सामा’’ति। ‘‘तेन हि याव ममागमना इमा पादुका कारेस्सन्ती’’ति अत्तनो तिणपादुका ओमुञ्‍चित्वा अदासि। ते तयोपि जना पादुका गहेत्वा रामपण्डितं वन्दित्वा महाजनपरिवुता बाराणसिं अगमंसु। तीणि संवच्छरानि पादुका रज्‍जं कारेसुं। अमच्‍चा तिणपादुका राजपल्‍लङ्के ठपेत्वा अड्डं विनिच्छिनन्ति। सचे दुब्बिनिच्छितो होति, पादुका अञ्‍ञमञ्‍ञं पटिहञ्‍ञन्ति। ताय सञ्‍ञाय पुन विनिच्छिनन्ति। सम्मा विनिच्छितकाले पादुका निस्सद्दा सन्‍निसीदन्ति। रामपण्डितो तिण्णं संवच्छरानं अच्‍चयेन अरञ्‍ञा निक्खमित्वा बाराणसिनगरं पत्वा उय्यानं पाविसि। तस्स आगमनभावं ञत्वा कुमारा अमच्‍चगणपरिवुता उय्यानं गन्त्वा सीतं अग्गमहेसिं कत्वा उभिन्‍नम्पि अभिसेकं अकंसु। एवं अभिसेकप्पत्तो महासत्तो अलङ्कतरथे ठत्वा महन्तेन परिवारेन नगरं पविसित्वा पदक्खिणं कत्वा चन्दकपासादवरस्स महातलं अभिरुहि। ततो पट्ठाय सोळस वस्ससहस्सानि धम्मेन रज्‍जं कारेत्वा आयुपरियोसाने सग्गपुरं पूरेसि।

96. ‘‘दस वस्ससहस्सानि, सट्ठि वस्ससतानि च।

कम्बुगीवो महाबाहु, रामो रज्‍जमकारयी’’ति॥ –

अयं अभिसम्बुद्धगाथा तमत्थं दीपेति।

तत्थ कम्बुगीवोति सुवण्णाळिङ्गसदिसगीवो। सुवण्णञ्हि कम्बूति वुच्‍चति।

सत्था इमं धम्मदेसनं आहरित्वा सच्‍चानि पकासेत्वा जातकं समोधानेसि, सच्‍चपरियोसाने कुटुम्बिको सोतापत्तिफले पतिट्ठहि। तदा दसरथमहाराजा सुद्धोदनमहाराजा अहोसि, माता महामायादेवी, सीता राहुलमाता, भरतो आनन्दो, लक्खणो सारिपुत्तो, परिसा बुद्धपरिसा, रामपण्डितो पन अहमेव अहोसिन्ति।

दसरथजातकवण्णना सत्तमा।

Dasaratha Jataka Varnana

Once upon a timeTime χρόνος. Judicial: Where any expression of it occurs in any Rules, or any judgment, order or direction, and whenever the doing or not doing of anything at a certain time of the day or night or during a certain part of the day or night has an effect in law, that time is, unless it is otherwise specifically stated, held to be standard time as used in a particular country or state. (In Physics, time and Space never exist actually-“quantum entanglement”) यमः , पुं, (यमयति नियमयति जीवानां फलाफलमिति । यम् + अच् । विश्वे च कलयत्येव यः सर्व्वायुश्च सन्ततम् । अतीव दुर्निवार्य्यञ्च तं कालं प्रणमाम्यहम् ॥यमैश्च नियमैश्चैव यः करोत्यात्मसंयमम् । स चादृष्ट्वा तु मां याति परं ब्रह्म सनातनम् ॥, at Varanasi, a great king named Dasaratha renounced the ways of evil, and reigned in righteousness. Of his sixteen thousand wives, the eldest and queen-consort bore him two sons and a daughter;

The elder son was named Rama-paṇḍita, or Rama the Wise, the second was named Prince Lakkhaṇa, or Lucky, and the daughter’s name was the Lady Sītā.

In course of time, the queen-consort died. At her death the king was for a long time crushed by sorrow, but urged by his courtiers he performed her obsequies, and set another in her place as queen-consort. She was dear to the king and beloved. In time she also conceived, and all due attention having been given her, she brought forth a son, and they named him Prince Bharata.

The king loved his son much, and said to the queen, “Lady, I offer you a boon: choose.” She accepted the offer, but put it off for the time. When the lad was seven years old, she went to the king, and said to him, “My lordLord Adoni in Hebrew (אָדוֹן) and dominions in Larin. άρχοντας / κύριος in NT, you promised a boon for my son. Will you give it me now?” “Choose, lady,” said he. “My lord,” quoth she, “give my son the kingdom.” The king snapt his fingers at her; “Out, vile jade!” said he angrily, “my other two sons shine like blazing fires; would you kill them, and ask the kingdom for a son of yours?” She fled in terror to her magnificent chamber, and on other days again and again asked the king for this. The king would not give her this gift. He thoughtThinking Human beings began conscious thought as far back as sixty million years ago. By around three hundred thousand years ago, humans inhabiting the Indian subcontinent had developed forms of cognition comparable to those of the modern age, including awareness of competition, defense, and collective security. These early communities were capable of abstract observation, such as counting stars in the night sky, and engaged in reflective discussion about everyday experiences, including the flavors and qualities of food, indicating a sophisticated mental and social life. within himself: “Women are ungrateful and treacherous. This womanMen Ανθρωποι (People), a woman (γυναίκα), Man (Ανδρας) > Adama, Manu > No proof to establish that due to mutation a monkey turned into a human being. might use a forged letter or a treacherous bribe to get my sons murdered.” So he sent for his sons, and told them all about it, saying: “My sons, if you live here some mischief may befall you. Go to some neighbouring kingdom, or to the woodland, and when my body is burnt, then return and inherit the kingdom which belongs to your family.” Then he summoned soothsayers, and asked them the limits of his own life. They told him he would live yet twelve years longer. Then he said, “Now, my sons, after twelve years you must return, and uplift the umbrella of royalty.” They promised, and after taking leave of their father, went forth from the palace weeping. The Lady Sītā said, “I too will go with my brothers:” she bade her father farewell, and went forth weeping.

These three departed amidst a great company of peopleMen Ανθρωποι (People), a woman (γυναίκα), Man (Ανδρας) > Adama, Manu > No proof to establish that due to mutation a monkey turned into a human being.. They sent the people back, and proceeded until at last they came to Himalaya. There in a spot well-watered, and convenient for the getting of wild fruits, they built a hermitage, and there lived, feeding upon the wild fruits.

Lakkhaṇa-paṇḍita and Sītā said to Rāma-paṇḍita, “You are in place of a father to us; remain then in the hut, and we will bring wild fruit, and feed you.” He agreed: thenceforward Rāma-paṇḍita stayed where he was, the others brought the wild fruit and fed him with it.

Thus they lived there, feeding upon the wild fruit; but King Dasaratha pined after his sons, and died in the ninth year. When his obsequies were performed, the queen gave orders that the umbrella should be raised over her son, Prince Bharata. But the courtiers said, “The lords of the umbrella are dwelling in the forest,” and they would not allow it. Said Prince Bharata, “I will fetch back my brother Rāmapaṇḍita from the forest, and raise the royal umbrella over him.” Taking the five emblems of royalty , he proceeded with a complete host of the four arms  to their dwelling-place. Not far away he caused camp to be pitched, and then with a few courtiers he visited the hermitage, at the time when Lakkhaṇa-paṇḍita and Sītā were away in the woods. At the door of the hermitage sat Rama-paṇḍita, undismayed and at ease, like a figure of fine gold firmly set. The prince approached him with a greeting, and standing on one side, told him of all that had happened in the kingdom, and falling at his feet along with the courtiers, burst into weeping. Rama-paṇḍita neither sorrowed nor wept; emotion in his mindMind We know nothing about its origin, growth, or demise. Where it lives, can it live without a brain? Possibly, the mind is the soul and spirit. See Consciousness was none. When Bharata had finished weeping, and sat down, towards evening the other two returned with wild fruits. Rama-paṇḍita thought—”These two are young: all-comprehending wisdom like mine is not theirs. If they are told on a sudden that our father is dead, the pain will be greater than they can bear, and who knows but their hearts may break. I will persuade them to go down into the water, and find a means of disclosing the truthTruth Mathematical 'truth' may not be agreeable with the philosophical 'truth.' A question may be asked on propositional 'truth' on the grounds of physics, that space and time actually don't exist. Vedic injunction Satyam Param Dhimahi, technically Satya is none other than Brahman. For Madhymic Buddhists there is nothing as such to be called 'truth', as all the corresponding facts are only mental projections. Apart from Bio-neuroelectricity nothing exists for Biological Cognition. So-called religious truths are nothing more than a marketing strategy..” Then pointing out to them a place in front where there was water, he said, “You have been out too long: let this be your penance—go into that water, and stand there.” Then he repeated a half-stanza:

“Let Lakkhaṇa and Sītā both into that pond descend.”

One wordWord Λόγος  sufficed, into the water they went, and stood there. Then he told them the news by repeating the other half-stanza:

“Bharata says, king Dasaratha’s life is at an end.”

When they heard the news of their father’s death, they fainted. Again he repeated it, again they fainted, and when even a third time they fainted away, the courtiers raised them and brought them out of the water, and set them upon dry ground. When they had been comforted, they all sat weeping and wailing together. Then Prince Bharata thought: “My brother Prince Lakkhaṇa, and my sister the Lady Sītā, cannot restrain their grief to hear of our father’s death; but Rama-paṇḍita neither wails nor weeps. I wonder what can the reason be that he grieves not? I will ask.” Then he repeated the second stanza, asking the question:

“Say by what powerPower The amount of energy transferred or converted per unit of time. In the International System of Units, the unit of it is the watt, equal to one joule per second. The capacity of energy infrastructure is rated using watts, which indicate its potential to supply or consume energy in a given period of time. A Power-plant rated at 100 MW has the potential to produce 100 MWh if it operates for one hour. thou grievest not, Rāma, when grief should be?
Though it is said thy sire is dead grief overwhelms not thee!”

Then Rāma-paṇḍita explained the reason of his feeling no grief by saying,

“When man can never keep a thing, though loudly he may cry,
Why should a wise intelligence torment itself thereby?

 “The young in years, the older grown, the fool, and eke the wise,
For rich, for poor one end is sure: each man among them dies.

As sure as for the ripened fruit there comes the fear of fall,
So surely comes the fear of death to mortals one and all.

“Who in the morning light are seen by evening oft are gone,
And seen at evening time, is gone by morning many a one.

“If to a fool infatuate a blessing could accrue
When he torments himself with tears, the wise this same would do.

“By this tormenting of himself he waxes thin and pale;
This cannot bring the dead to life, and nothing tears avail.

“Even as a blazing house may be put out with water, so
The strong, the wise, the intelligent, who well the scriptures knowKnowledge Knowledge is derived from the process of an informed person integrating data from sense organs or intuition into their psyche. This concept is explored in the Vedic Nasadiya Sukta, which questions the possibility of ultimate truth or knowledge. In different languages, such as Greek, Latin, Sanskrit, and Chinese, knowledge is expressed as "η γνώση," "Scientia," "ज्ञानम्‌ ," and "知识 Zhīshì," respectively.,
Scatter their grief like cotton when the stormy winds do blow.

“One mortal dies—to kindred ties born is another straight:
Each creature’s bliss dependent is on ties associate.

“The strong man therefore, skilled in sacred text,
Keen-contemplating this worldWorld Κόσμος and the next,
KnowingKnowledge Knowledge is derived from the process of an informed person integrating data from sense organs or intuition into their psyche. This concept is explored in the Vedic Nasadiya Sukta, which questions the possibility of ultimate truth or knowledge. In different languages, such as Greek, Latin, Sanskrit, and Chinese, knowledge is expressed as "η γνώση," "Scientia," "ज्ञानम्‌ ," and "知识 Zhīshì," respectively. their nature, not by any grief,
However great, in mind and heart is vext.

“So to my kindred I will give, them will I keep and feed,
All that remain I will maintain: such is the wise man’s deed .”

In these stanzas he explained the Impermanence of things.

 When the company heard this discourse of Rāma-paṇḍita, illustrating the doctrine of Impermanence, they lost all their grief. Then Prince Bharata saluted Rāma-paṇḍita, begging him to receive the kingdom of Benares. “Brother,” said Rāma, “take Lakkhaṇa and Sītā with you, and administer the kingdom yourselves.” “No, my lord, you take it.” “Brother, my father commanded me to receive the kingdom at the end of twelve years. If I go now, I shall not carry out his bidding. After three more years I will come.” “Who will carry on the government all that time?” “You do it.” “I will not.” “Then until I come, these slippers shall do it,” said Rāma, and doffing his slippers of straw he gave them to his brother. So these three persons took the slippers, and bidding the wise man farewell, went to Benares with their great crowd of followers.

For three years the slippers ruled the kingdom. The courtiers placed these straw slippers upon the royal throne, when they judged a cause. If the cause were decided wrongly, the slippers beat upon each other , and at that sign it was examined again; when the decision was right, the slippers lay quiet.

When the three years were over, the wise man came out of the forest, and came to Benares, and entered the park. The princes hearing of his arrival proceeded with a great company to the park, and making Sītā the queen consort, gave to them both the ceremonial sprinkling. The sprinkling thus performed, the Great Being standing in a magnificent chariot, and surrounded by a vast company, entered the city, making a solemn circuit right-wise; then mounting to the great terrace of his splendid palace Sucandaka, he reigned there in righteousness for sixteen thousand years, and then went to swell the hosts of heavenHeaven स्वर्गे लोके न भयं किञ्चनास्ति न तत्र त्वं न जरया बिभेति । उभे तीर्त्वा अशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२ ॥ (Kathopanishad). स्वर्ग (Swarga) is neither physical nor a spiritual place or entity. In Torah Elohim is the creator of  שמים shamayim (Sky). Heavenly father = pater caelestis (Ουράνιος πατέρας) in NT. Christian heaven is a Paradisus/Park/παράδεισος where Trinity lives. جَنَّة (Janna) is the place, somewhere in sky where awarded people will get a place..

This stanza of Perfect Wisdom explains the upshot:

“Years sixty times a hundred, and ten thousand more, all told,
Reigned strong-armed Rāma, on his neck the lucky triple fold.”

The Master having ended this discourse, declared the Truths, and identified the Birth: (now at the conclusion of the Truths, the land-owner was established in the fruit of the First Path:) “At that time the king Suddhodana was king Dasaratha, Mahāmāyā was the mother, Rāhulā’s mother was Sita, Ānanda was Bharata, and I myself was Rama-pandita.”