Commentary on the stanza on service (sevā)

131. What is the origin of the stanza, starting with bhajanti? It is said that in benares, a certain king ruled over his prosperous conquered kingdom even in the manner said in the beginning stanza. To him, violent ailment arose. Painful sensations occurred. Twenty thousand ladies surrounded him and made shampooing of his hands and legs. His ministers thought thus:

“This king, now, would not survive; now, let us seek our own refuge”, went to another king's presence and offered their services to get employment. they simply served there, but did not get anything. The king sprang up from his ailment having survived it, and asked thus: “Where are they of such and such a name?” Thereafter, the king heard about that occurrence, shook his head and kept silent. those ministers, also, heard that their king had recovered from illness; not getting anything there, being oppressed by paramount poverty, (paramena pārijuññena), came back but again, paid homage to their king and stood on one side. On being asked by that king: “My dear sons! Where have you all gone?”, they replied: “Having seen your majesty's weakness, we had gone to a district of such a name due to danger of livelihood”. The king shook his head and bethought himself: “What if I were to show them that very ailment; how then? Would they do this again or not?” The king made a pretence of being sick demonstrating a painful sensation as if he was afflicted with the relapse of his former ailment. The ladies surrounded the king and did everything simply similar to what they did previously. Those ministers also as before made their departures taking away with them many more men. In this way up to the third time the king made everything resembling the previous doing. Those ministers also made their departures in that self-same manner. thereafter, having seen his ministers come for the fourth time also, the king became disgusted saying: “Alas! these ministers did a bad deed, in that they forsook me ailing and made their departures without any regard for me”, abdicated his sovereignty, became a monk, developed spiritual insight, visualised silent buddhahood and recited this stanza of joyous utterance.

131.1. Phajanti (serve, attend on) is they attend on the king adhering themselves to his body. Sevanti (serve) they go round about for the purpose of requesting in return what is to be done with such submissive gestures as acts of clasped hands in adoration and so on. Kāraṇatthā (due to circumstances) is to those there is need (or reason). There is no other reason than attending upon and serving: need simply in their reason; they serve on account of their need (or desire); thus, is the statement. Nikkāraṇā dullabhā ajja mittā, now it is difficult to get friends of no need (or without reason), saying thus: “Beyond this shall we obtain anything?”, without cause (or reason) on account of one's own gain in this way; exclusively (or entirely)

“A friend, who is helpful, a friend in prosperity and adversity, a friend who speaks of mutual benefit and a sympathiser friend”.

By saying thus, it is difficult now to obtain friends endowed with noble friendship. Attaṭṭhapaññā (self-standing wisdom) knowledge or wisdom of these people which stood in themselves. He looks at his own need only, not another; thus, is the meaning. The reading is ‘attatthapaññā’ also; he looks at his own need (or desire) simply, not the need of others;thus, is the meaning of that. “Diṭṭhatthapaññā, knowledge of the seen need”, this also, they say, an old reading. their knowledge is in the need (or desire) now, that is simply seen; but not of the future; thus, is the meaning of that. he sees or looks at the need or well-being of the present existence only but not the well-being of future existence, thus, is the statement. Asuci (impurity) is one being endowed with impure, ignoble, bodily, verbal and mental deeds.