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Longing for the fruit of a son, she pays homage to the gods;
she asks about the constellations, and about the seasons and the years.
When she has bathed at her season, the descent of the embryo comes about;
thereby she bears the longings of pregnancy — hence she is called "the good-hearted one" (suhadā).
Having carried him a year, or a little less, she gives birth;
and since she brings him into being, hence she is called "the one who gives birth" (janettī).
With the milk of her breast, with song, and with the shelter of her embrace,
she soothes her weeping son — hence she is called "the comforter" (tosentī).
Then, while wind and heat rage fierce, holding him dear as her very own she watches over him,
the child who understands nothing — hence she is called "the nurturer" (posentī).
Whatever wealth is the mother's, and whatever wealth is the father's,
she guards both for his sake: "May all of it be for our son!"
"This way, son! That way, son!" — thus is a mother troubled;
over her son grown to his prime, heedless among the wives of others at night,
not coming home at evening — thus is a mother troubled.
A man reared thus with hardship, who does not attend upon his mother,
having conducted himself wrongly toward his mother, arises in hell (niraya).
A man reared thus with hardship, who does not attend upon his father,
having conducted himself wrongly toward his father, arises in hell.
Even the wealth of those who long for wealth perishes — so have I heard —
for one who has not attended upon his mother; or else he comes to hardship.
Even the wealth of those who long for wealth perishes — so have I heard —
for one who has not attended upon his father; or else he comes to hardship.
Joy and gladness, with laughter and play at all times:
the man of understanding gains these by attending upon his mother.
Joy and gladness, with laughter and play at all times:
the man of understanding gains these by attending upon his father.
Giving (dāna), kindly speech (piyavācā), beneficial conduct (atthacariyā) here in the world,
and even and equal treatment (samānattatā) amid all things, in each case as is fitting —
these indeed are the means of support (saṅgaha) in the world,
like the linchpin of a chariot as it rolls along;
and if these means of support did not exist,
no mother would receive esteem or veneration on account of her son,
nor would a father, on account of his son.
But since the wise consider well these means of support,
therefore they attain to greatness, and they become worthy of praise.
Mother and father are called "Brahmā" and "first teachers" (pubbācariyā);
worthy of gifts (āhuneyya) are they from their children, compassionate toward their offspring.
Therefore the wise man should revere them and honor them
with food and likewise with drink, with clothing and with bedding,
by anointing and by bathing them, and by the washing of their feet.
For that service toward mother and father,
the wise praise him here in this very world,
and, having passed away, he rejoices in heaven (sagga).
The Soṇananda Jātaka, the second.
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The summary thereof (uddāna):
Now in this excellent Book of the Seventy [come]
the excellent king of Kusāvatī ("Sabhāvantu"),
and then, once more, the excellent Soṇa and Nanda —
adorned in the recital of the Seventy.
The Book of the Seventy (Sattatinipāta) is finished.
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THE BOOK OF THE EIGHTY (ASĪTINIPĀTA)
1. The Cullahaṃsa Jātaka
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.