22. Upasevako
The Courtier This chapter is entirely derived from the Rājavasati (the King’s Residence) section of Vidhurapaṇḍitajātaka (Ja 545, PTS) with a few omissions, and summaries. There are a number of variant readings also, important ones are noted here. The numbering follows the PTS translation.
(36 Verses)
288 [adm.]
Na hi rājakulaṁ patto aññāto labhate yasaṁ,
nāsūro nātidummedho, na pamatto kudācanaṁ.
When someone unknown has reached the royal family he does not receive fame (immediately), he should never be Reading an unstated bhaveyya. an enemy, Understanding line c as na+asūro, asūras were the enemy of the gods. nor exceedingly stupid, nor heedless.
Upon first reaching the royal court, he is unknown and cannot expect immediate fame or high status. He must patiently build his reputation. During this vulnerable period, he must avoid three fatal mistakes: he should never act as an adversary to others, he must not be foolish or lack discernment, and he must never be heedless or negligent in his duties. Success at court is a gradual cultivation of trust, and these prohibitions are the foundational disciplines for survival and eventual advancement.
289 [stm.]
Yadā sīlañ-ca paññañ-ca soceyyañ-cādhigacchati,
atha vissasite tamhi, guyhañ-c’ assa na rakkhati.
When (the king) finds he has virtue, wisdom and purity, then (only) he may confide in him, and not guard his secrets.
Trust is not given freely but is awarded based on demonstrated character. The king observes the courtier over time. When the king ascertains that the man possesses true virtue in his conduct, practical wisdom in statecraft, and purity of intention only then will the king begin to confide in him. At that point, the king will no longer feel the need to hide his secrets from him. Trust is the currency of the inner court, purchased with observable integrity and competence.
290 [adm.]
Divā vā yadi vā rattiṁ, rājakiccesu paṇḍito
ajjhiṭṭho na vikappeyya—sa rājavasatiṁ vase.
Whether by day or by night, the wise one when asked regarding his duties to the king should not waver—(then) he may dwell in the king’s residence. Line d becomes a much repeated phrase below. Three verses in Ja are omitted in Dhn here.
The wise courtier must be perpetually ready to attend to the king’s business, whether by day or by night. When summoned or given a task, he must not delay, make excuses or delegate carelessly; he must arrange it promptly and effectively. This constant availability and dependable execution of duty is the basic qualification that permits him to dwell in the king’s residence. His home within the palace is earned by being a ready instrument of the royal will at all hours.
291 [adm.]
Na rañño samakaṁ vatthaṁ, na mālaṁ na vilepanaṁ,
ākappaṁ sarakuttiṁ vā na rañño sadisam-ācare.
He should not have clothes the same as the king’s, nor garlands or ointments, let him not have the deportment, affect a voice, or live like the king.
A courtier must never dress in clothes equal in finery to the king’s, nor adorn himself with similar garlands or ointments. More subtly, he must not copy the king’s distinctive deportment, gait, or manner of speaking. To mimic the sovereign is to implicitly challenge his unique status and could be interpreted as treasonous ambition. In the visual economy of power, the courtier must consciously maintain his subordination, ensuring his appearance and demeanor always reflect his position, never blurring the lines of hierarchy.
292 [adm.]
Kiḷe rājā amaccehi bhariyāhi parivārito,
nāmacco rājabhariyāsu bhāvaṁ kubbetha paṇḍito.
The king may sport with his wives while surrounded by his ministers, The Cowell translation has: “If the king sports with his ministers or surrounded by his wives,” which is surely wrong. (but) the wise minister must not be intimate with the king’s wives.
In moments of leisure, the king may relax and sport with his wives while surrounded by his ministers. In this informal setting, the wise minister must exercise extreme mindfulness. He must remember his position. This means he must maintain strict propriety, formal respect, and emotional distance toward the king’s wives. Any hint of undue familiarity, flirtation or personal attention could be misconstrued as disloyalty or lust, inviting catastrophic jealousy and wrath. Even in play, the courtier’s conduct must be guarded.
293 [adm.]
Anuddhato acapalo nipako saṁvutindriyo
manopaṇidhisampanno—sa rājavasatiṁ vase.
(When) not arrogant, not fickle, discerning, having senses under control, endowed with a well-directed mind—(then) he may dwell in the king’s residence.
He must be not arrogant, as pride offends. Not fickle, as inconsistency is untrustworthy. Discerning, being able to understand complex situations. Most crucially, he must have his senses under control, mastering the impulses of desire, anger and distraction. Finally, he must have a well-directed mind, one focused on duty and the king’s welfare. This composite of humility, steadiness, discernment, self-mastery and right intention is the psychological foundation that allows him to reside at court without falling into its many traps.
294 [adm.]
Nāssa bhariyāhi kiḷeyya, na manteyya rahogato,
nāssa kose dhanaṁ gaṇhe—sa rājavasatiṁ vase.
He should not sport with (the king’s) wives, he should not hold secret counsel (with them), he should not take wealth from (the king’s) treasury—(then) he may dwell in the king’s residence.
First, he should not sport with the king’s wives, this protects against betrayal and secures the royal lineage. Second, do not hold secret counsel with them, this means no private meetings or plots that could be construed as conspiracy. Third, do not take wealth from the treasury, this guards against embezzlement and corruption. Violating any of these is a capital offense. Adherence to them is the bare minimum for physical survival within the palace walls.
295 [adm.]
Na niddaṁ bahuṁ maññeyya, na madāya suraṁ pive,
nāssa dāye mige haññe—sa rājavasatiṁ vase.
He should not think too much of sleep, he should not drink liquor to excess, he should not kill (the king’s) animals in the park—(then) he may dwell in the king’s residence.
Thinking too much of sleep signifies laziness and neglect of duty. Drinking liquor to excess leads to loss of judgment, loose speech, and disgraceful behavior. Killing the king’s animals in the park is an act of presumptuous theft and disrespect for the king’s property. Together, these represent failures of discipline, self-control, and respect. A courtier addicted to sleep, drink or arrogant recreation becomes unreliable and contemptible, unfit for the trust and responsibility of his position.
296 [adm.]
Nāssa pīṭhaṁ na pallaṅkaṁ, na kocchaṁ na nāvaṁ Ja reads: nāgaṁ, elephant. rathaṁ,
“Sammato ’mhī” ti ārūhe—sa rājavasatiṁ vase.
He should not, (thinking) “I am honoured,” mount (the king’s) seat, couch, stool, boat or chariot—(then) he may dwell in the king’s residence.
A courtier must never, upon feeling honoured or favoured, presume to use the king’s personal possessions. This includes his seat, his couch, his footstool, his boat or his chariot. These items are extensions of the king’s sovereign person. To use them without explicit command is to symbolically usurp his place. It is an act of lèse-majesté that would be seen as a direct challenge to royal authority. Humility must govern even the courtier’s interaction with objects.
297 [adm.]
Nātidūre bhaje Ja: bhave: should not be. rañño n’ accāsanne vicakkhaṇo,
sammukhañ-c’ assa tiṭṭheyya, sandissanto sabhattuno.
A discerning person should not attend on the king from too far or too near, he should stand facing him, being visible to his lord. Cowell has for this last line: “telling something for his lord to hear.”
A discerning courtier must find the middle way in proximity. Standing too far suggests disengagement or disrespect. Standing too near is intrusive and threatening. The ideal is to be close enough to be attentive to what is said but not encroaching. Furthermore, he should stand facing the king and be visible to his lord. This posture signals availability, respect and transparency. It is a non-verbal language of loyal service, demonstrating he is present, attentive and has nothing to hide.
298 [sim., stm.]
“Na me rājā sakhā Ja: saṁkhā, the king does not count. hoti, na rājā hoti methuno,”
khippaṁ kujjhanti rājāno, sūlen’ akkhi Text reads sulen’. Ja reads: sūken’ by a hair. va ghaṭṭitaṁ.
“The king is not my friend, the king is not an intimate,” kings quickly get angry, as though struck in the eye by a needle.
A courtier must never forget the fundamental nature of his relationship with the king. He is not the king’s friend in an equal sense, nor is he an intimate peer. The relationship is inherently hierarchical and perilous. Kings get angry quickly because their pride and power make them acutely sensitive to slight. The simile captures the sudden, intense and disproportionate rage a minor offense can provoke. This awareness should instill a constant, careful fear and respect.
299 [adm.]
Na pūjito maññamāno, medhāvī paṇḍito naro
pharusaṁ patimanteyya rājānaṁ parisaṁgataṁ. Ja: parisaṁkitaṁ; a suspicious (king).
Without thinking (himself) honoured, a wise, intelligent man should not reply harshly to the king in the midst of the assembly.
Even if a wise and intelligent man feels respected or correct on an issue, he must never engage in argumentative or harsh speech with the king when he is surrounded by his court. To contradict or correct the king in front of others is to publicly undermine his authority, causing him to lose face. Such an act, regardless of its factual merit, is political suicide. The wise courtier saves his counsel for private moments, preserving the king’s public dignity at all costs.
300 [adm.]
Laddhadvāro labhe dvāraṁ, Ja: laddhavāro labhe vāraṁ; having been given an opportunity, he should take it. neva rājūsu vissase,
aggīva saṁyato tiṭṭhe—sa rājavasatiṁ vase.
Having been granted the door (previously), he should (still) take permission for the door (in the future), he should never trust kings, he should remain heedful, as he is regarding fire—(then) he may dwell in the king’s residence.
Even if a courtier has been granted an audience before, he must not presume future access. He should humbly request it anew each time. In all matters within the royal domain, he must maintain a stance of extreme caution, as cautious as one would be around a blazing fire. This mindset of perpetual formality and vigilance prevents the complacency and over-familiarity that lead to fatal errors. The king’s door is never to be taken for granted.
301 [adm.]
Puttaṁ vā bhātaraṁ vā pi sampaggaṇhāti khattiyo
gāmehi nigamehi vā raṭṭhehi janapadehi,
tuṇhībhūto v’ udikkheyya, na bhaṇe chekapāpakaṁ.
Whether a warrior (king) favours a son or brother with villages, trading posts, kingdoms or states, he should observe it silently, he should not say it is right or wrong.
If the king chooses to grant villages, towns, or even whole provinces to his own son or brother, the courtier must remain completely silent. He is to merely observe. He must not offer an opinion, labeling the gift as prudent or a mistake. To comment is to interfere in the most sensitive of matters such as family dynamics and succession that would inevitably align him against one faction, making him a target. Neutral observation is the safe policy.
302 [adm.]
Hatthārohe anīkaṭṭhe rathike pattikārake
tesaṁ kammāvadānena rājā vaḍḍheti vetanaṁ,
na tesaṁ antarā gacche—sa rājavasatiṁ vase.
(If) the king increases the pay of mahouts, bodyguards, charioteers and foot-soldiers because of hearing of their exploits, he should not get between them—(then) he may dwell in the king’s residence.
When the king decides to increase the pay of his key forces— mahouts, bodyguards, charioteers, foot-soldiers—based on their merit, the courtier must not get in between them. He should not lobby for different individuals, question the amounts, or try to take credit. To insert himself into this transaction would alienate both the king, whose prerogative it is, and the soldiers, who might see him as an obstacle. The military’s loyalty is to the king alone, and the courtier must not muddy those waters.
303 [adm.]
Cāpo v’ ūnūdaro c’ assa, Ja: cāpo v’ ūnūdaro dhiro; the steadfast one should not have a large belly… vaṁso vāpi pakampaye,
paṭilomaṁ na vatteyya—sa rājavasatiṁ vase.
He should not have a large belly like an arch, or shake like bamboo, he should not go against the grain—(then) he may dwell in the king’s residence.
A courtier should not have a large, protruding belly like an arch or a strung bow, as this suggests gluttony, laziness and lack of self-discipline. He should not shake or quiver like bamboo in the wind, as this indicates nervousness, indecision and a lack of steadfastness. Furthermore, he must not go against the grain, meaning he should not be oppositional or contrarian. His physique and demeanor should project control, stability and compliance.
304 [adm.]
Cāpo v’ ūnūdaro c’ assa, maccho v’ assa ajivhavā,
appāsī nipako sūro—sa rājavasatiṁ vase.
He should not have a large belly like an arch, like a fish he should be without a tongue, eating little, discerning, courageous—(then) he may dwell in the king’s residence.
Repeating the warning against a large belly, it adds that the courtier should be discreet, not gossiping or speaking out of turn. He should eat little, demonstrating restraint. He must be discerning in judgment and courageous in action when required. This combination of being lean, quiet, moderate, wise and brave paints the picture of the perfect servant: ascetic in habits, trustworthy in speech, sharp in mind and firm in duty.
305 [adm.]
Na bāḷhaṁ itthiṁ gaccheyya, sampassaṁ tejasaṅkhayaṁ,
kāsaṁ sāsaṁ thaddhābalaṁ Ja: daraṁ balyaṁ; anguish and strength? It doesn’t make sense in context. Maybe balyaṁ = bālyaṁ, weakness, here? khīṇamedho nigacchati. We need to bring the subject to the beginning of the verse; in prose order: Khīṇamedho itthiṁ na bāḷhaṁ gaccheyya, sampassaṁ tejasaṅkhayaṁ kāsaṁ sāsaṁ thaddhābalaṁ nigacchati.
The one whose intelligence is weak should not go to a woman excessively, seeing that he suffers the destruction of strength, cough, asthma, paralysis and weakness.
A courtier who is weak and consorts with a woman too much will likely suffer the destruction of his manly strength. The verse lists the physical consequences: cough, asthma, paralysis and general weakness. More broadly, it implies the depletion of vital energy. For a courtier whose value lies in his mental and physical vigor, such dissipation is professional suicide, rendering him feeble and useless.
306 [adm.]
Nātivelaṁ pabhāseyya, na tuṇhī sabbadā siyā,
avikiṇṇaṁ mitaṁ vācaṁ patte kāle udīraye.
He should not speak too long, nor be silent all the time, he should speak measured and concise words when the time has come.
A courtier must avoid two extremes: he should not speak for too long, as that exaggerates his own importance and long-windedness might bore the king and waste time. Conversely, he should not be silent all the time, as constant silence suggests dullness, disapproval or secretiveness. The ideal is to utter speech that is measured, clear and coherent and only when the time is right. His words should be few, valuable and well-timed. This is the middle path applied to communication.
307 [adm.]
Akodhano asaṅghaṭṭo sacco saṇho apesuṇo,
samphaṁ giraṁ na bhāseyya—sa rājavasatiṁ vase.
Free from anger, inoffensive, truthful, gentle, not slanderous, he should not speak foolish words—(then) he may dwell in the king’s residence.
He must be free from anger, as anger clouds judgment and provokes conflict. He should be inoffensive, avoiding harshness that creates enemies. Truthfulness is essential for trust. Gentleness makes him approachable. He must not be slanderous, as a divider of people is a danger to the court. Finally, he must not speak foolish words. His speech should build harmony and convey reliability, not stir trouble or display folly.
308 [adm.]
Mātā pitu bharo Ja: mātā bhittibharo? wall support? perhaps it means: strong support? assa, kule jeṭṭhāpacāyiko,
hiri-ottappasampanno—sa rājavasatiṁ vase.
He should be a supporter of his mother and father, respectful to elders in the family, endowed with conscience and concern—(then) he may dwell in the king’s residence.
He should be a supporter of his mother and father, fulfilling his filial duties. He must be respectful to elders in his own family. These are signs of a fundamentally good character, one that understands hierarchy, duty, and gratitude. Furthermore, he must be endowed with conscience and concern—the inner shame that prevents bad deeds and the concern about their consequences. A man who is dishonourable at home cannot be truly honourable at court.
309 [adm.]
Vinīto sippavā danto yatatto Ja: Katatto, performance? niyato mudu
appamatto suci dakkho—sa rājavasatiṁ vase.
(When) disciplined, skilled, tamed, self-controlled, restrained, gentle, heedful, pure, capable—(then) he may dwell in the king’s residence.
He should be well-trained and disciplined. He is skilled in his arts. He is tamed and self-controlled. He is collected and restrained. He is gentle in manner. He is heedful and vigilant. He is pure in conduct. He is capable in execution. This list moves from inner training to outer skill, from self-mastery to gentle interaction, from mental vigilance to effective action. It describes a human instrument perfectly honed for service.
310 [adm.]
Nivātavutti vuḍḍhesu sappatisso sagāravo,
sūrato sukhasaṁvāso—sa rājavasatiṁ vase.
(When) humble, polite and respectful towards the elderly, mild, easy to live with—(then) he may dwell in the king’s residence.
He should be humble and unobtrusive, polite, deferential and respectful towards the elderly and senior officials. He should be mild, not aggressive or harsh. Ultimately, he should be easy to live with, creating no friction or drama. A courtier who embodies these traits is not just competent but also a soothing, stabilising presence in the high-stress environment of the palace, valued for his peaceable nature as much as for his skill.
311 [adm.]
Ārakā parivajjeyya saññituṁ pahitaṁ janaṁ,
bhattāram-ev’ udikkheyya, na ca aññassa rājino.
He should avoid from afar anyone sent to spy, Or maybe: he should keep far away anyone sent to spy. The word parivajjeyya allows for both meanings. Saññituṁ in this meaning is difficult, the Jātaka reading: sahituṁ, equally so, the translation is guided by the commentary. he should look only to his master, not to another king.
The courtier must be security-conscious, avoiding from afar, or keeping at bay, anyone sent to spy from rival courts. His political focus must be singular: he should look only to his master, serving his king’s interests alone. He must not look to another king, meaning he should not cultivate connections, seek patronage, or even appear interested in alternative rulers. Any trace of divided allegiance is potentially treasonous. His eyes, ears, and political calculations must be focused on one sovereign.
312 [adm.]
Samaṇe Brahmaṇe cāpi sīlavante bahussute
sakkaccaṁ payirūpāse, annapānena tappayye,
āsajja pañhe puccheyya, ākaṅkhaṁ vuḍḍhim-attano. This verse summarises four verses found in the Jātaka.
He should respectfully attend on ascetics, Brahmins, the virtuous and learned, he should satisfy them with food and drinks, having approached he should ask them questions, seeking his own advancement.
He should respectfully attend on ascetics, Brahmins, and those who are virtuous and very learned. He should satisfy them with food and drink, performing the layman’s duty of almsgiving. Crucially, he should approach them to ask questions. This is not mere charity but an active seeking of his own advancement through spiritual growth, practical wisdom and the merit that secures his future. Association with the wise elevates his own standing and insight.
313 [adm.]
Dinnapubbaṁ na hāpeyya dānaṁ samaṇabrahmaṇe,
na ca kiñci nivāreyya dānakāle vaṇibbake.
He should not neglect gifts that were previously given to ascetics and Brahmins, he should not hold back anything at a time of giving to mendicants.
The courtier should not neglect gifts that were previously given to ascetics and Brahmins. This means he should continue supporting holy persons and institutions the king or his family has traditionally aided, maintaining those righteous relationships. Furthermore, at the time for giving to mendicants, he should hold back nothing appropriate to give. Stinginess towards the spiritually worthy is a sign of poor character, whereas steady, open-handed generosity is a mark of nobility and builds a reservoir of public good will and merit.
314 [adm.]
Paññavā Ja: puññavā, meritorious. buddhisampanno vidhānavidhikovido,
kālaññū samayaññū ca—sa rājavasatiṁ vase.
(When) wise, endowed with intelligence, skilled in arranging and performance, knowing the time and knowing the occasion—(then) he may dwell in the king’s residence.
He must be wise, possessing deep understanding. He must be endowed with intelligence, meaning sharp, analytical discernment. He must be skilled in arrangment and performance, a master of logistics and execution. Most importantly, he must be one who knows the time and knows the occasion. This is the pinnacle of political wisdom: the intuitive sense of when to act, when to speak, when to wait. All his other skills are useless without this supreme talent for timing.
315 [adm.]
Uṭṭhātā kammadheyyesu appamatto vicakkhaṇo,
susaṁvihitakammanto—sa rājavasatiṁ vase.
(When) he has initiative in assigning work, is heedful, discerning, with his work well-arranged—(then) he may dwell in the king’s residence.
He must be one with initiative, not waiting to be told but identifying what needs to be done, especially in assigning work. He must remain heedful, never negligent. He must be discerning in judging people and situations. As a result, his work is well-arranged: organised, efficient, and producing excellent results. He is not a passive functionary but an energetic, intelligent and meticulous administrator who anticipates needs and ensures the smooth functioning of the kingdom’s business.
316 [adm.]
Khalaṁ sālaṁ pasuṁ khettaṁ, gantā c’ assa abhikkhaṇaṁ,
mitaṁ dhaññaṁ nidhāpeyya, mitañ-ca pācaye ghare.
Going frequently to his fields, animals, stables and granaries, one should store a measure of grain, and cook a measure in the house.
The wise courtier must manage his personal estates with the same prudence required for statecraft. He should go frequently to inspect his fields, threshing floors, livestock, and granaries. This hands-on oversight prevents loss through theft or neglect. He should store a measured portion of grain for future security and cook a measured portion in the house for current consumption. This balance ensures his personal household is resilient, self-sufficient, and free from want, which would undermine his position and integrity at court.
317 [adm.]
Puttaṁ vā bhātaraṁ vā pi Ja: saṁ vā? sīlesu asamāhitaṁ,
anaṅgavā hi te bālā, yathā petā tatheva te,
coḷañ-ca n’ esaṁ piṇḍañ-ca, āsanañ-ca padāpaye. In the Jātaka this last pādayuga reads: coḷañ-ca n’ esaṁ piṇḍañ-ca, āsīnānaṁ va dāpaye, and the comm. says: for sons and brothers who have come and sat down, who are as good as dead (matasattānaṁ), one should cause to be given only mere food and clothing, just as one gives a funeral feast to the dead. That changes the meaning considerably.
A child or brother not firm in virtue, these fools are without substance, Lit: without a limb or without a body. they are like the dead, one should not give them a cloth, alms or a seat.
If a courtier’s own child or brother is not firm in virtue, that person is a fool. Such individuals are without substance, they are crippled morally and socially. They are like the dead to the courtier’s duty and reputation. Therefore, he should not give them a cloth, alms, or a seat of honour. To support and enable them is to associate with their vice, which would stain his own character and credibility. Loyalty to family is overridden by the higher duty to virtue and one’s professional standing.
318 [adm.]
Dāse kammakare pose Ja: pesse, messengers. sīlesu susamāhite
dakkhe uṭṭhānasampanne ādhipaccamhi ṭhāpaye.
He should place in a position of authority servants, workers and dependants who are firm in virtue, skilful and endowed with initiative.
In managing his own affairs or those delegated by the king, the courtier should place in positions of authority those who are firm in virtue, skilful, and endowed with initiative. This applies to servants, workers, and anyone else who depends on him. Meritocracy based on ethics, competence and drive ensures efficient and honest administration. Promoting the virtuous and capable, regardless of their birth, strengthens the entire structure the courtier is responsible for and reflects his own good judgment.
319 [adm.]
Sīlavā ca alobho ca, Ja: alolo ca, not covetous. anuratto Text reads: anurutta, which seems to be a mistake. ca rājino,
āvī raho hito c’ assa Ja: avīraho hito tassa, DP marks this as a wrong reading for āvī raho, as here. —sa rājavasatiṁ vase.
(When) virtuous, greedless, devoted to the king, open in private and beneficial to him—(then) he may dwell in the king’s residence.
He must be, first of all, virtuous, as a corrupt man is a liability. He should be free from greed, as avarice leads to treason. He must be devoted to the king, with heartfelt loyalty. In private counsel, he must be open and truthful, not deceitful. All his actions must be beneficial to the king. This combination of personal morality, detachment, devotion, honesty and utilitarian value defines the perfect servant: a man the king can trust with his secrets, his wealth and his realm.
320 [adm.]
Chandaññū rājino assa cittaṭṭho, sayarājino Ja: c’ assa rājino, his king.
asaṅkusakavuttissa—sa rājavasatiṁ vase.
He should be one who knows the intention established in the king’s mind, and not behave contrary to one’s king—(then) he may dwell in the king’s residence.
He must be one who knows the king’s intentions, and understand the king’s unspoken wishes, moods, inclinations and fears. With this understanding, his own behavior must not be contrary to his king’s will. He must not work at cross-purposes or pursue a personal agenda. He aligns his actions seamlessly with the royal consciousness. This goes beyond obedience to a kind of empathetic anticipation, making him an extension of the king’s own will, the perfect instrument who acts because he understands, not just because he is commanded.
321 [adm.]
Ucchādaye nhāpane ca dhove pāde adhosiraṁ,
āhato pi na kuppeyya—sa rājavasatiṁ vase.
With the head down while massaging, bathing and washing the feet, he should not be angry even if beaten—(then) he may dwell in the king’s residence.
While performing intimate, servile tasks for the king, such as massaging, bathing or washing the king’s feet, the courtier must keep his head lowered, a posture of utter submission. Even in this vulnerable position, if he is beaten by the king in a moment of anger or caprice, he must not become angry. This is the ultimate test of self-control and dedication. It transforms service into a discipline of the mind, where personal dignity is utterly subsumed by loyalty, and reaction to injustice is suppressed for the sake of survival and duty.
322–323 [adm.]
Kumbhaṁ p’ añjaliṁ kariyā, cātañ-cāpi padakkhiṇaṁ,
kim-eva sabbakāmānaṁ dātāraṁ dhīram-uttamaṁ,
yo deti sayanaṁ vatthaṁ yānaṁ āvasathaṁ gharaṁ,
pajjunno-r-iva bhūtānaṁ bhogehi abhivassati.
He should salute a pot, or circumambulate a bird, Perhaps this is a short form of cātaka, a hornbill. not to mention the supremely steadfast one, the giver of all desires, the one who gives a bed, cloth, a vehicle, a dwelling, a house
and who rains down upon beings with property like a rain-cloud.
A person should salute even a mere pot or circumambulate a bird, acts of reverence toward insignificant objects. The rhetorical conclusion is: if one shows such respect to trivial things, how much more should one honour the king? The king is described as the supremely steadfast one and the giver of all desires. He is the source of all security, wealth, and status. The courtier’s reverence must be proportionally absolute, surpassing all other respects.