5. Kathā
Speech
(11 Verses)
64 = Snp 450 [adm.]
Subhāsitaṁ uttamam-āhu santo;
Dhammaṁ bhaṇe nādhammaṁ, taṁ dutiyaṁ, We need to read dutīyam, and in the next line tatīyaṁ, for the metre.
piyaṁ bhaṇe nāpiyaṁ taṁ tatiyaṁ,
saccaṁ bhaṇe nālikaṁ taṁ catutthaṁ.
Good people say well-spoken words are first; you should speak Dhamma, not what is not Dhamma, this is second; you should speak pleasantly, not unpleasantly, this is third; you should speak the truth not lies, this is the fourth.
The first and foundational principle is to speak well-spoken words, which have good sense and meaning. Second, you should speak in accordance with Dhamma, the truth that leads to welfare and liberation. Third, speech should be pleasant and kind, fostering harmony rather than discord. Fourthly, it must be truthful, abstaining from lies and deception. It is not enough for good words to be factually correct; they must also be motivated by goodwill and aimed at the listener’s good, making truth both ethically sound and skillfully delivered.
65 [ana, stm.]
Sīhamedā suvaṇṇe va na ca tiṭṭhanti rajate,
paṇḍitānaṁ kathā vākyaṁ na ca tiṭṭhati dujjane.
The fat of lions remains in gold, but not in silver (dishes), This must be a proverbial saying. (similarly), the speech and conversation of the wise does not remain in a bad person. The opening of the second pādayuga may have read better: paṇḍitānaṁ tathā vākyaṁ, tathā giving the meaning similarly, without duplicating the words for speech and conversation.
Just as the rich fat of a lion is thought not to remain in a metal like silver but only in precious gold, the profound speech of the wise does not stick or find a lasting place in a person of bad character. A foolish or malicious listener lacks the mental substance to receive, retain, or properly apply wise counsel. The teaching is lost on them, as their nature cannot provide the right conditions for it to take root. True understanding requires a receptive and virtuous mind, a vessel as precious as gold.
66 = Mhn 7 [ana., stm.]
Mahātejo pi tejo yaṁ mattikaṁ na muduṁ kare,
āpo pāpeti mudukaṁ Mhn line c: āpo āpeti muduttaṁ; (but) water makes it soft. – sādhuvācā ca kakkhaḷaṁ.
Even the heat of great heat cannot make mud soft, (but) water achieves it – and good speech softens one who is harsh.
Intense heat, for all its fury, cannot soften hard, dry mud; it may only bake it harder. Water, however, through persistent softness, permeates and softens it completely. Similarly, harsh words or anger cannot soften a person’s stubborn or cruel heart; they only provoke further rigidity. But calm, kind and virtuous speech has the penetrating, transformative power to dissolve hostility and soften harsh dispositions. The most effective change comes from truthful engagement.
67 = Mhn 8; ≈ Cāṇakya-sāra-saṁgraha 3.40 [adm.]
Mudunā va ripuṁ jeti, mudunā jeti dāruṇaṁ,
nāsiddhaṁ mudunā kiñci, yato ’to Mhn: ’tho; then. mudunā jaye.
Gentleness surely conquers an adversary, gentleness conquers the cruel, there is nothing gentleness cannot accomplish, wherefore from this you should conquer with gentleness.
Gentleness is the supreme method for overcoming even the most difficult challenges: it can pacify an enemy and subdue cruel individuals. The declaration that there is nothing gentleness cannot accomplish attributes to it a universal efficacy. Because gentleness is so effective, one should adopt it as the primary means of victory. Here, victory is not over others but over conflict itself, achieving resolution and harmony without creating new animosity. Gentleness is therefore presented as the ultimate strength.
Cāṇakya-sāra-saṁgraha 3.40
Mṛdunaiva mṛduṁ hanti, mṛdunā hanti dāruṇam,
nāsādhyaṁ mṛdunā kiṁcit, tasmāt tīkṣṇataraṁ mṛduḥ.
Gentleness surely conquers the gentle one, gentleness conquers the cruel, there is nothing gentleness cannot accomplish, therefore gentleness is the best weapon.
68 = Ln 48, Mhn 9; ≈ Cāṇakya-rāja-nīti-śāstra 8.72 [ana, stm.]
Candanaṁ sītalaṁ loke, tato candaṁ va sītalaṁ,
candanacandasītamhā sādhuvākyaṁ Mhn: vākyaṁ sādhu; same meaning. subhāsitaṁ.
Sandalwood is cool in the world, the moon is cooler than that, (but) cooler than sandalwood and the moon is good speech and well-spoken words.
Sandalwood paste is renowned in the world for its cooling, soothing effect on the body. The moonlight is even cooler, offering relief from the day’s heat and a calming presence. However, better than both is well-spoken, kind and truthful speech. While sandalwood and the moon soothe physical discomfort, good speech has the power to cool the fires of the mind such as anger, anxiety, sorrow and passion. It provides a deeper, spiritual relief that surpasses any sensory comfort, healing the heart directly.
Cāṇakya-rāja-nīti-śāstra 8.72
Śītalaṁ candanaṁ loke, candanād api candramaḥ,
candracandanayor madhye śītalaḥ sādhusaṁgrahaḥ.
Sandalwood is cool in the world, the moon is cooler than sandalwood, (but) between the moon and sandalwood the company of the good is cooler.
69 = Ln 93 [sim., stm.]
Sītavāco bahumitto, pharuso tu amittako, Ln line b: pharuso appamittako; one of harsh speech has few friends.
upamā ettha ñātabbā, candasūriyarājunaṁ.
One of cool speech has many friends, one of harsh speech is friendless, here you should understand the simile of the moon, the sun and kings. This seems to refer to vs. 382, which has the same concluding line: The sun has scorching heat, (but) it has no attendants, the moon is cool and it is surrounded by the stars, here you should understand the simile of the sun, the moon and kings.
A person who speaks with a cool, calm and gentle tone naturally attracts many friends, as their words are reassuring and foster connection. In contrast, a person of harsh, abrasive speech repels others and ends up friendless. The simile invites reflection: the cool, gentle moon is beloved and gazed upon, while the harsh, burning sun is revered but kept at a distance, and kings must take note of this. Speech determines whether one is approached with affection or avoided.
70 = Mhn 10 [ana, stm.]
Pattakalloditaṁ appaṁ vākyaṁ subhāsitaṁ bhave,
khudhitassa kadannam-pi bhuttaṁ sāduraso bhave.
A little speech uttered when suitable can be well-spoken, even a little spoiled food eaten when hungry can taste delicious.
A small amount of speech, offered at precisely the right moment and to a receptive listener, can have tremendous impact and be truly well-spoken. This is compared to a simple or even slightly spoiled meal, which tastes delicious and satisfying to someone who is truly hungry. The value is not in the intrinsic grandeur of the words or food but in their perfect suitability to the need of the moment. Wisdom in speech involves knowing not just what to say, but when and to whom to say it for maximum benefit.
71 = Mhn 11 [ana, rh.q.]
Satthakā pi bahuvācā nādarā bahubhāṇino,
sopakāram py udāsīnaṁ, nanu diṭṭhaṁ nadījalaṁ?
Even beneficial speech is not esteemed when spoken too much, is not the water of the river, though useful, seen to be disregarded?
If one speaks too much, even valuable advice loses its impact and is no longer valued or heeded by listeners, who become overwhelmed or annoyed. The analogy is the river: its water is fundamentally useful for life, yet because it is so abundant and is always present, people take it for granted and disregard it. Similarly, a constant stream of speech, however good, leads to the listener’s disregard. Restraint and scarcity give weight to words; overflow leads to devaluation.
72 = Dhn 306 [adm.]
Nātivelaṁ pabhāseyya, na tuṇhi sabbadā siyā,
avikiṇṇaṁ mitaṁ vākyaṁ pattakāle udīraye.
One should not speak for too long, one should not be silent always, one should utter speech at the right time that is unconfused and measured.
One should not speak for too long, which leads to weariness and dilution of meaning. Conversely, one should not remain perpetually silent, which prevents sharing useful knowledge and fostering connection. The ideal is to speak at the appropriate time, offering speech that is measured, clear and concise. This balanced approach ensures that one’s words are heard, understood and respected, knowing both when to contribute and when to listen.
73 [stm.]
Icchitabbesu kammesu vācāya kusalaṁ mūlaṁ,
vācāya kusale naṭṭhe, icchitabbaṁ na sijjhati.
In words and deeds that are desirable skill is the root, when skillful speech is lost, what is desired does not succeed.
Desirable words and deeds refer to good aims, both worldly and spiritual. For these to succeed, the root cause is skillful communication, by speaking truthfully, harmoniously and encouragingly. If the root of skillful speech is neglected or lost, either through lying, divisiveness, or harshness, then even the best-laid plans and intentions will fail. Projects depend on cooperation, trust and clear guidance, all of which are fostered or destroyed by speech. Thus, mastering speech is not secondary; it is the essential groundwork for all achievement.
74 [stm.]
Hatthapādā siro piṭṭhi kucchi, pañca ime janā
mukham evūpasevanti, sadā va anusāsitā.
Hands and feet, head, back and stomach, these five fellows serve the mouth, they are always directed (by it).
The five key parts of the body which are the hands, feet, head, back and stomach are described as fellows who constantly serve the mouth. They carry out its commands: the hands work, the feet travel, the head plans, the back bears burdens and the stomach digests food, all ultimately directed by the intentions formed and expressed by speech. The verse is a caution: speech is the commander of the entire person. Unwholesome speech sets the body on harmful tasks, while wholesome speech directs it toward good.