Theragatha · 5.5

Vaḍḍha

Vaḍḍha — The Book of the Fives · Chapter One · Poem 5 of 12

Setting
A son's declaration, continuing directly from his mother's own poem elsewhere on this site
Speaker
Vaḍḍha, crediting his mother's goad for his awakening
Form
One six-line verse and four four-line verses — a mother's goad, attainment declared, and a sister's affirmation
Length
under 1 minute to read
Northern parallel
This reading guide does not assert a specific matching text for this poem in other Buddhist literatures.
Difficulty
★☆☆☆☆ — plain vocabulary, exceptional cross-collection weight

Why this text

‘Oh so well was the goad shown to me by my mother’, Vaḍḍha opens — and Sujato's own comment confirms this poem picks up directly where his mother's own poem, already translated on this site, leaves off: the most explicit Therīgāthā–Theragātha textual link this reading guide has found.

Reading guide

A goad, credited by name

The opening, extended verse credits the whole awakening to one source: ‘so well was the goad shown to me by my mother... advised by my mother, energetic and resolute, I realized supreme awakening’. The mother is named as the direct cause, not a distant influence, in language that matches her own poem's closing lines almost word for word (anusiṭṭhiṁ janettiyā, ‘advised by mother’, in both poems).

A comment confirming direct continuation

Sujato's comment on this poem's opening line states plainly: ‘these verses continue from Thig 9.1, so I use only close quote’. This site's own Therīgāthā already carries that poem, Vaḍḍhamātā's own verses urging her son toward ordination and diligence — and this poem is presented, by the translator's own account, as the direct continuation of that same quoted speech, not merely a thematically related poem under a different name.

A sister, affirming what the mother began

The fourth verse introduces a second woman: ‘my self-assured sister said this to me: “now neither you nor I have any snarls”’. Whether this is a biological sister or a fellow renunciant addressed as one, the poem does not say; but the structure echoes the mother's role in the opening verse — another woman's words, quoted directly, marking a stage of the path.

Namuci's army, conquered

The second verse names Māra by an epithet found elsewhere in this collection, Namuci: ‘I've conquered the army of Namuci, and live without defilements’ — joining this collection's recurring martial vocabulary for victory over Māra, already met in various forms across earlier books.

Key terms

patodaṁ — “the goad” — the image for the mother's urging, opening the poem.
anusiṭṭho janettiyā — “advised by my mother” — nearly identical phrasing to Thig 9.1's own closing lines.
namucino senaṁ — “the army of Namuci” — an epithet for Māra's forces, said to be conquered.
vanatho — “snarls, tangles” — what the sister says neither of them has any longer.
jātimaraṇasaṁsāro, natthi dāni punabbhavo — “the transmigration through births and deaths; now there'll be no more future lives” — the poem's closing declaration.

The text

The text in full: one six-line verse and four four-line verses, with no separate attribution line in this chapter. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1Oh so well was the goad shown to me by my mother, on hearing whose words, advised by my mother, energetic and resolute, I realized supreme awakening.

§2I’m perfected, worthy of offerings, master of the three knowledges, seer of freedom from death. I’ve conquered the army of Namuci, and live without defilements.

§3Those defilements that were found in me, internally and externally, are all cut off without remainder, and will not arise again.

§4My self-assured sister said this to me: ‘Now neither you nor I have any snarls.’

§5Suffering is at an end; this bag of bones is my last in the transmigration through births and deaths; now there’ll be no more future lives.”

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Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
Who does the opening verse credit for Vaḍḍha's awakening?
Correct: A. The goad shown to him, named directly as the cause.
Question 2 of 10
What does Sujato's comment say about this poem's opening line?
Correct: C. The most explicit Therīgāthā–Theragātha textual link this reading guide has found.
Question 3 of 10
What is Thig 9.1, according to this reading guide?
Correct: B. Already translated in this site's Therīgāthā collection.
Question 4 of 10
Who speaks in the fourth verse, besides Vaḍḍha?
Correct: D. 'Now neither you nor I have any snarls.'
Question 5 of 10
What epithet for Māra appears in the second verse?
Correct: A. Jetvā namucino senaṁ — joining this collection's martial vocabulary for victory over Māra.
Question 6 of 10
What does 'vanatho' mean?
Correct: A. What the sister says neither she nor Vaḍḍha has any longer.
Question 7 of 10
How does the phrase 'anusiṭṭho janettiyā' relate to Thig 9.1?
Correct: B. Reinforcing the direct continuation confirmed by the comment.
Question 8 of 10
What does the poem's closing verse declare?
Correct: B. Pariyantakataṁ dukkhaṁ, natthi dāni punabbhavo.
Question 9 of 10
How many lines does this poem's first verse run to, unlike the rest?
Correct: C. An extended opening verse, unusual within this chapter.
Question 10 of 10
Where does this poem fall in the Book of the Fives?
Correct: D. Following Rājadatta, Subhūta, Girimānanda, and Sumana (1st).
Answered 0 of 10 · Correct 0