18. Akato
Not Done (by the Wise) See the note on the title of the previous chapter.
(21 Verses)
228 [stm.]
Ussūraseyyaṁ ālasyaṁ, caṇḍikkaṁ dīghasuttiyaṁ,
ekass’ addhānagamanaṁ, paradār’ upasevanaṁ,
etaṁ Brahmaṇassev’ assu, anatthāya bhavissati.
Sleeping till sunrise, laziness, ferocity, procrastination, traveling a long road alone, consorting with another’s wife, if this is done by a Brahmin, it will be detrimental.
Sleeping past sunrise violates discipline. Laziness opposes diligent study. Ferocity contradicts non-violence. Procrastination undermines duty. Traveling a long road alone exposes one to danger and suspicion. Consorting with another’s wife breaches the most serious social and moral code. For a Brahmin, whose power rests on perceived purity and propriety, these acts are not just personal failings but a direct assault on his social role and spiritual standing, guaranteeing his downfall, and if these harm a Brahmin, they harm everyone.
229 [stm.]
Surāyogo vikālo ca samajjaṁ na gharaṅgato,
khiḍḍādhutto pāpamitto alaso cha ime janā
mahābhogā vinassanti, hīnabhāvass’ idaṁ phalaṁ.
The alcoholic, the one keeping late hours, the one not returning home from the festival, the one gambling for fun, the one having a bad friend, the one who is lazy: these six people destroy (even) great wealth, this is the fruit of a bad character.
Addiction to alcohol clouds judgment and drains resources. Keeping late hours leads to negligence and bad company. Not returning home from festivals signifies a lack of responsibility and attachment to revelry. Gambling for fun is a fast track to loss. Keeping bad friends brings negative influence. Laziness ensures no recovery from these other vices. Together, they form a web of decline. These habits are the inevitable fruit of a low character, where moral decay precedes and causes material collapse.
230 [stm.]
Atisītaṁ ati-uṇhaṁ, atisāyam-idaṁ ahu,
iti vissaṭṭhakammante khaṇā accanti māṇave.
It is too cold, it is too hot, it is too late, this is what they say, thus young men leave off work until the chance has passed them by.
The lazy person always finds a reason to delay work: it’s too cold, too hot, or too late in the day. By constantly deferring action with these complaints, they let opportunity after opportunity slip away. Time passes them by while they are paralysed by minor discomforts. This is a portrait of wasted potential, where a person becomes a passive spectator to their own life, allowing the conditions for success which are effort and timeliness to be eroded by a preoccupation with perfect, and perfectly nonexistent, circumstances.
231 [sim., stm.]
Paranāsanato naṭṭho, pure va paranāsako,
siṅghaṁ va nāsanaṁ yāti, tiṇaṁ pāsādajhāpakaṁ.
Through destroying others he is lost, previously he was a destroyer of others, (now) he quickly goes to destruction, like one who sets fire to a grass pavilion.
One who makes a habit of destroying others will inevitably meet with destruction themselves. The process is swift and self-originated. Setting fire to a grass pavilion may seem like an act of aggression against the structure or its owner, but the fire quickly engulfs the arsonist as well. Malicious intent creates a chain reaction of violence that cannot be contained. The destroyer becomes the destroyed, illustrating the inescapable law of deeds and their results where the means of aggression become the instrument of one’s own ruin.
232 [adm.]
Na vissase amittassa, mittañ-cāpi na vissase,
kadāci kupito mitto, sabbadosapakāsako.
Do not trust an enemy, and do not trust even a friend, (for) a friend, angered on occasion, may reveal all your faults.
One should not trust an enemy, but equally one should not place complete, blind trust even in a friend. A friend may possess intimate knowledge of your secrets and weaknesses. In a moment of passion, they could reveal all your faults, causing immense personal damage. Therefore, a measure of discretion and self-protection must be maintained in all relationships, as human emotions are changeable and even good people can become instruments of harm when provoked.
233 [adm.]
Kudesañ-ca kumittañ-ca kusambandhaṁ kubandhavaṁ
kudārañ-ca kurājānaṁ—dūrato parivajjaye.
A bad land, a bad friend, a bad connection, a bad relation, a bad wife and a bad king—you should avoid from afar.
A bad land is unproductive or lawless. A bad friend is a corrupting influence. A bad relationship is draining. A bad relative brings constant trouble. A bad wife destroys domestic peace. A bad king makes life oppressive and insecure. The instruction is to recognise the danger early and not become entangled at all. Prevention is paramount; extricating oneself later is often difficult or impossible. Discernment in these choices is the bedrock of security.
234–235 [ana., adm.]
Kakkaṭo asīso yāti, sappo ’pado va gacchati,
athanī kukkuṭīputtā—purise nāvamaññare.
Hīnaputto rājāmacco, bālaputto pi paṇḍito,
adhanassa putto seṭṭhi—purise nāvamaññare.
A crab moves along without a head, a snake goes without feet, a breastless hen (still) raises a brood—do not disregard men. A low-born child may become a king’s minister, a fool’s child a wise man, the child of a poor man a rich man—do not disregard men.
Nature provides analogies: a crab moves effectively without a visible head; a snake travels without feet; a hen without a breast still raises chickens. So too, one should not disregard any man based on superficial or current status. A child from a low family may rise to be a minister. A fool’s son may become wise. A pauper’s child may amass wealth. The future is not determined by origin. These verses champion merit over birth, urging society to judge individuals by their capability, not their birth or pedigree.
236 [adm.]
Yena-m-icchati sambandhaṁ, tena tīṇi na kāraye:
vivādam-atthasambandhaṁ, parokkhe dāradassanaṁ.
With whom one desires a connection, with him do not do three things: quarrel, engage in a legal case or, behind his back, meeting with his wife.
If you wish to maintain a connection, be it friendship, alliance, or patronage, you must strictly avoid three acts that poison goodwill. First, do not engage in direct quarrelling, which breeds resentment. Second, do not become entangled in a lawsuit or legal dispute, which formalises conflict. Third, and most severely, never be alone with or look upon their wife, as this inevitably arouses jealousy and destroys trust. These prohibitions are about respecting boundaries, emotional, legal, and sexual, to keep the bond secure and functional.
237 [adm.]
Iṇaseso aggiseso satruseso tatheva ca
punappunaṁ pavaḍḍhanti, tasmā sesaṁ na kāraye.
The remnant of a debt, the remnant of a fire and likewise the remnant of an enemy, they can increase again and again, therefore you should not leave a remnant.
A remnant of debt can grow again with interest. A single ember left from a fire can rekindle a blaze. A surviving enemy can regroup and seek revenge. In each case, what seems like a finished problem retains the seed of its return. Therefore, in dealing with debts, conflicts, or dangers, one must not leave a remnant. The principle is to resolve matters completely: pay debts in full, extinguish fires totally and neutralise threats absolutely. Half-measures are invitations for potentially greater trouble.
238 [adm.]
Kulajāto kulaputto, kulavaṁsasurakkhito,
attanā dukkhapatto pi, hīnakammaṁ na kāraye.
One born of a good family, a son of a good family, who protects the family lineage, even if afflicted by suffering himself, should not do a low deed.
A true scion of a good family, one who understands his role in protecting the family lineage and honour, maintains his conduct even in adversity. Even when afflicted by personal suffering, poverty, or misfortune, he must not resort to low deeds because actions like theft, deceit, or begging would bring disgrace upon the family name. His hardship does not excuse ethical compromise; in fact, it is precisely during trials that his character is tested and must hold firm. Personal integrity is the duty owed to one’s ancestors and descendants.
239 [adm.]
Samiddho dhanadhaññena na kaṭṭhodatiṇaggihi
sabbato duggato naṭṭho, tasmā na dukkaṭaṁ kare.
Having no success in wealth, in grain, in timber, water, grass and fire, the poor man has lost everything, therefore he should do no more wrongdoing.
With no material buffer, the poor man has zero margin for error. Any further negative action, such as theft, deceit, violence would only generate the bad results that guarantee his continued or worsened suffering. His only remaining capital is his moral integrity. By committing to blameless conduct, he at least preserves his human dignity, avoids compounding his misery, and begins to create the positive seeds that are his sole hope for future improvement. In utter loss, restraint becomes his first and most necessary step toward recovery.
240 [adm.]
Na gaṇass’ aggato gacche, siddhe kamme samaṁ phalaṁ,
kammavipatti ce hoti, pharusaṁ tassa bhāsaye.
He should not go at the head of a crowd, (if) in the deed’s success the reward is the same, (for) if the deed fails, he might be spoken to harshly.
If you go at the head of a crowd, you take public credit if the venture succeeds. However, the reward for success is often shared equally by all, not increased for the leader. Conversely, if the enterprise fails, the leader at the front bears the brunt of the blame and may be spoken to harshly. The leader assumes disproportionate risk of reputational damage for no guaranteed extra benefit. The wise course is to contribute effectively but avoid the conspicuous, vulnerable position of figurehead, where failure is personal and success is communal.
241 [stm.]
Bālakko petadhūmo I.e. the smoke from the burning of the dead, a particularly inauspicious occasion. ca, vuḍḍhitthi pallalodakaṁ,
āyukkhayakaraṁ, niccaṁ ratto ca dadhibhojanaṁ.
The early morning sun, the smoke from the dead, an elderly lady and (stagnant) pond-water are life-shorteners, as is constantly eating curds at night.
The early morning sun, when its rays are considered sharp, is harmful. Smoke from a funeral pyre is polluting and inauspicious. Associating with an elderly woman is detrimental. Drinking stagnant pond-water brings disease. Constantly eating curds at night is considered indigestible and phlegm-producing in Ayurveda. While some items reflect symbolic beliefs, the core teaching is one of preventative care: certain habits and exposures, if constant, erode vitality. Longevity requires avoiding these subtle life-shorteners.
242 [stm.]
Itthīnaṁ dujjanānañ-ca vissāso nopapajjate,
vise siṅgimhi nadiyaṁ roge rājakulamhi ca.
Do not place trust in women, rogues, poison, a horned animal, a river, an illness or a royal family.
Women, in a context emphasising their perceived fickleness, rogues, poison, horned animals like bulls and rams, rivers, illnesses, and royal families are all inherently unstable or hazardous. Their nature is to change, strike, charge, flood, worsen, or turn against you. Trust implies reliance on consistency and safety, which these cannot provide. Some elements of life must be managed with constant caution and safeguards, never with assumed security.
243 [stm.]
Ayuttakammārabhaṇaṁ, virodho
saṅghassa, yuddhañ-ca mahābalehi,
vissāsakammaṁ pamadāsu—niccaṁ
dvārāni maccussa vadanti vidvā.
Undertaking unsuitable work, opposing the community, fighting against the powerful, work requiring trust amongst women—the wise always call these the doors to death.
Undertaking work for which you are unqualified leads to failure and disgrace. Opposing the community (saṅgha) or any powerful collective, brings overwhelming social force against you. Fighting against the politically or physically powerful is suicidal. Placing trust in women, in contexts of secrecy or loyalty, is seen as particularly risky due to perceived changeability. The wise recognise these as thresholds of mortal danger, and that to cross them is to willingly step from safety into a realm where the likely outcome is destruction.
244 [adm.]
Thiyo seveyya n’ accantaṁ, sādu bhuñjeyya nāhitaṁ,
pūjaye mānaye vuḍḍhe, garuṁ māyāya no bhaje.
One should not associate with women excessively, one should not eat what is delicious (but) unbenefical, one should worship and revere the elderly, one should not serve the teacher deceptively.
Do not associate with women excessively, as over-familiarity can lead to passion, scandal or neglect of duty. Do not eat delicious food that is unwholesome or unbeneficial to health, avoiding pleasure that harms the body. Worship and revere the elderly, gaining from their wisdom and accumulating merit. Finally, do not serve your teacher deceptively; dishonesty in this sacred relationship corrupts the learning itself and severs the root of true knowledge. Each rule checks a different kind of excess: sensual, culinary, social, and spiritual.
245 [adm.]
Vinā satthaṁ na gaccheyya sūro saṅgāmabhūmiyaṁ,
paṇḍitv-addhagū vāṇijo videsagamano tathā.
A hero should not go to a battlefield without a weapon, likewise a wise man on the highway, a merchant going to a foreign land.
A hero must not go to battle without his weapon; his courage is useless without the means to fight. Similarly, a wise man traveling a dangerous highway must not go without preparation, whether that be a companion, a weapon or supplies. Likewise, a merchant venturing to a foreign land must not go without protection. In each case, the intrinsic quality is insufficient without the necessary external support. Forethought and equipping oneself are what translate potential into success and ensure survival in challenging endeavors.
246 [stm.]
Dehī ti vacanadvārā, dehaṭṭhā pañca Devatā
sajja niyyanti: dhī kitti mati hirī sirī pi ca.
Because of (repeatedly) saying “Give” through the speech door, five divinities established in the body immediately leave: wisdom, fame, intelligence, conscience and fortune.
The act of repeatedly saying Give! is not just a social request; it is an invocation of need that drives away five divine qualities resident within a person: wisdom, fame, intelligence, moral conscience, and fortune or grace. These are inner treasures that constitute a noble character. By constantly focusing on lack and appealing to others’ resources, one diminishes one’s own intrinsic wealth. The beggar’s mindset erodes the very qualities that could lift him out of beggary.
247 [adm.]
Natthī ti vacanaṁ dukkhaṁ, Dehī ti vacanaṁ tathā,
vākyaṁ Natthī ti Dehī ti, mā bhaveyya bhavābhave.
The word “Nothing” is painful, the word “Give” is painful, may this speech “Nothing” and “Give” not arise in repeated existences.
Both having to say “There is nothing” when asked, and having to say “Give!” when in need, are experiences of suffering. One exposes one’s emptiness; the other exposes one’s dependency. The aspiration is that in future existences, one may be free from the necessity of both these painful utterances. This is a wish for self-sufficiency and abundance, not for immense wealth, but for enough to never be confronted with the shame of having nothing or the humiliation of having to beg.
248 [adm.]
Yattha posaṁ na jānanti jātiyā vinayena vā,
na tattha mānaṁ kayirātha, vasam-aññātake jane.
There where a man’s birth and conduct are not known, there he should not display pride, while dwelling amongst unrelated people.
In a place where your birth and your past conduct are unknown, you have no established reputation or social credit. Therefore, it is foolish and dangerous to act with pride or arrogance. Among unrelated people, you are an unknown quantity, and pride will only provoke resentment, suspicion or challenge. The wise course is to be observant, modest, and respectful, earning trust through present behavior rather than assuming status from an unknown past.