8. Nissayo
Dependence
(8 Verses)
88 = Ln 137, Mhn 158; ≈ Vṛddha-Cāṇakya (CV) 16.10 [ana., stm.]
Guṇe sabbaññutulyo pi sīdaty-eko anissayo—
anagghaṁ ratanaṁ maṇi Mhn: anaggham-api māṇikkaṁ; even a priceless ruby. hemaṁ nissāya sobhate.
Even one equal to the all-knowing one in virtue languishes if alone and unsupported—(even) a priceless jewel gem (only) shines when set in gold.
A person possessing virtues equal to an omniscient being will still languish or fail to flourish without a supportive environment. No matter how perfect, a jewel’s brilliance is only fully revealed when expertly set in gold. The gold represents the necessary support system—respectful disciples, generous patrons or a harmonious Saṅgha. The teaching is that inner virtue requires conducive external conditions to manifest its full benefit and radiance in the world.
Ln 137
Guṇe sabbaññutulyo pi na sobhati anissayo—
anagghaṁ api maṇinā hemaṁ nissāya sobhate.
Even one equal to the all-knowing one in virtue does not shine if unsupported—(even) with a priceless jewel it (only) looks shines when set in gold.
Vṛddha-Cāṇakya (CV) 16.10
Guṇaiḥ sarvajñatulyo ’pi sīdaty eko nirāśrayaḥ—
anarghyam api māṇikyaṁ hemāśrayam apekṣate.
Even one equal to the all-knowing one in virtue languishes if alone and unsupported—even a priceless ruby is (only) regarded when set in gold.
89 ≈ Ln 89 [adm.]
Na seve pharusaṁ sāmiṁ, taṁ pi seve na macchariṁ,
tato niggaṇhikaṁ sāmiṁ, nevāpaggaṇhikaṁ tato.
You should not serve a harsh master, nor serve a selfish one, and then neither a censorious master, and then not one who makes no effort.
The worst is a harsh, cruel master, whose service brings immediate suffering. Next is a selfish master, who hoards benefits and gives nothing in return. Then comes a censorious master, whose constant criticism is demoralising. Finally, one should avoid a master who makes no effort, as such laziness indicates a lack of purpose and provides no opportunity for learning or advancement. The character of one’s leader or teacher is critical to one’s own development.
Ln 89
Na seve pharusaṁ sāmiṁ, na ca seveyya macchariṁ,
tato appaggaṇhaṁ sāmiṁ, neva niggāhakaṁ tato.
You should not serve a harsh master, you should not serve a selfish one, and then neither one with little grasp, and then not one who is an oppressor.
90 ≈ Ln 80; ≈ Vṛddha-Cāṇakya (CV) 2.5 [adm.]
Parokkhe guṇahantāraṁ, paccakkhe piyabhāṇinaṁ,
tādisaṁ nopaseveyya—visakumbhaṁ—palobhitaṁ.
The one who attacks your virtue behind your back, and speaks pleasantly to your face, such a seductive one you should not serve—he is a pot of poison.
This individual attacks your reputation and virtue behind your back while using flattery and pleasant words to your face. They are likened to a pot of poison made attractive to lure the victim. Such a person is more harmful than an openly hostile one because they undermine trust and corrupt from within. Serving or associating with them leads to spiritual and social ruin. One must cultivate the discernment to see through superficial charm and recognise the hidden toxicity that can derail one’s moral progress.
Ln 80
Parokkhe guṇahantāraṁ, paccakkhe piyavādinaṁ,
vajjeyya tādisaṁ mittaṁ—visakhumbe yathā—madhuṁ.
The one who attacks your virtue behind your back, and speaks pleasantly to your face, you should avoid a sweet friend like that—he is like a pot of poison.
Vṛddha-Cāṇakya (CV) 2.5
Parokṣe kāryahantāraṁ pratyakṣe priyavādinam,
varjayet tādṛśaṁ mitraṁ—viṣakumbhaṁ payomukhaṁ.
The one who attacks your work behind your back, and speaks pleasantly to your face, you should avoid a friend like that—he is a pot of poison topped by milk.
91 = Ln 124, Mhn 193; ≈ Cāṇakya-rāja-nīti-śāstra 8.52 [adm.]
Piṭṭhito ’kkaṁ niseveyya, niseve aggiṁ kucchinā,
sāminaṁ sabbakāyena, paralokaṁ amāyāya.
One should pay honour to the sun with the back (of the body), one should pay honour to the fire with the front, MW: jaṭhara, n. (eṇa) instr. ind. (opposed to pṛṣṭha-tas) so as to turn the face towards Hit. ii, 3, 3. one should pay honour to the master with the whole body, one should pay honour to the next world without deceit.
To honor the sun with the back is an act of reverence that acknowledges its life-giving power without staring into its blinding brilliance. To honor fire, you place it at the front, never turning your back on it. To honor your master, you offer service with your whole body, front and back, holding nothing back. Finally, to honor the next world you must act without deceit, with pure and genuine intention. True reverence is not a single formula but an intelligent adaptation to what is being honored.
Ln 124, Mhn 193
Piṭṭhito ’kkaṁ niseveyya, kucchiyā Mhn kucchinā, and in line c: sāmikaṁ. va hutāsanaṁ, Ln, Cāṇakya: the sacrificial fire.
sāminaṁ sabbabhāvena, Ln, Cāṇakya: with your whole being. paralokaṁ amāyāya.
Cāṇakya-rāja-nīti-śāstra 8.52
Pṛṣṭhato ’rkaṁ niṣeveta, jaṭhareṇa hutāśanam,
svāminaṁ sarvabhāvena, paralokam amāyayā.
92 = Mhn 135, cf. Ja 448:1 [adm.]
Na seve katapāpamhi, na sevālikavādine,
na sev’ attatthapaññamhi, na seve atisantake.
You should not serve one who does wrong, you should not serve one who speaks lies, you should not serve one wise (only) in his own benefit, one should not serve one who is too possessive.
One must avoid those who engage in wrongdoing, as their influence corrupts. Avoid those who speak lies, as they distort reality and trust. Avoid those whose wisdom is confined solely to their own benefit; such selfishness cannot guide others to true welfare. Finally, avoid those who are possessive or clinging, as their attachment will create dependency and conflict. This list safeguards the seeker by emphasising that a worthy object of service must embody ethical conduct, truthfulness, altruistic wisdom and non-attachment.
Mhn 135
Nasmase katapāpamhi, nasmase ’likavādine,
nasmase ’ttatthapaññamhi, atisante pi nasmase.
One should not trust in one who does wrong, one should not trust in one who speaks lies, one should not trust in one wise (only) in his own benefit, one should not trust in one who is too possessive.
Jātaka 448:1
Nāsmase katapāpamhi, nāsmase alikavādine,
nāsmase attatthapaññamhi, atisante pi nāsmase. Translation as Mhn.
93 = Mhn 225; ≈ Vyāsakāra 97 [ana., stm.]
Mahataṁ nissayaṁ katvā, khuddako pi mahā bhave,
hemapabbataṁ nissāya hemapakkhī bhavanti te.
After making dependence on the great, even what is small becomes great, the birds become golden through alighting on the golden mountain.
By depending upon those who are truly great in virtue, wisdom, or power even a small or insignificant person can partake of that greatness and become elevated. The analogy states that birds landing on a golden mountain take on a golden hue. This is a genuine transformation through proximity, guidance and shared values. It encourages seeking out the company of the noble and wise, as their influence uplifts and ennobles one’s own character and destiny.
Mhn 225
Mahataṁ nissayaṁ katvā, khuddo py atimahā bhave,
hemapabbataṁ āpajja sovaṇṇā kira pakkhino.
After making dependence on the great, even what is small becomes very great, it seems that birds become golden near a golden mountain.
Vyāsakāra 97
Mahatām āśrayam prāpya, laghiṣṭho ’py abhivarddhate,
Neruparvatam āśrita sauvarṇyaṁ iva pakṣiṇām.
After attaining dependence on the great, even what is small prospers, just as the birds become golden through alighting on Mount Neru.
94 ≈ Ln 133, = Mhn 227; ≈ Pantschatantrum 3.54 [ana., rh.q.]
Asahāyo samattho pi tejassī kiṁ karissati?
Nivātasaṇṭhito aggi sayam-evūpasammati.
What will a powerful one be capable of without a companion? A fire placed where there is no wind itself dies down.
What can a powerful and energetic person truly be capable of if they are entirely alone, without a companion or supporter? A fire, even with fuel, if placed in a completely windless place, will eventually smother and die out on its own. The wind represents the external stimulation, challenge, encouragement and collaborative energy that companions provide. For one’s power and virtues to achieve great things, good companionship is essential. It is a warning against the pride of self-sufficiency that leads to solitary decline.
Ln 133
Sahāyo asamattho pi tejasā kiṁ karissati?
Nivāte jalito aggi sayaṁ evūpasammati.
What will a powerful one not accomplish with a companion? A blazing fire where there is no wind itself dies down.
Pantschatantrum 3.54
Asahāyaḥ samartho ’pi tejasvī kiṁ kariṣyati?
Nirvāte jvalito vahniḥ svayam eva praśāmyati.
What will a powerful one accomplish without a companion? A blazing fire where there is no wind itself dies down.
95 [ana., stm.]
Rukkhā subhūmiṁ nissāya, pupphaphalaṁ pavaḍḍhati,
sappūrisūpanissāya mahāpuññaṁ pavaḍḍhati.
A tree, depending on good earth, increases with flowers and fruit, by depending on a good person great merit increases.
Just as a tree depends on fertile, supportive soil to grow strong, flower and bear abundant fruit, a person depends on association with true, virtuous individuals for their spiritual merit to increase. The good earth of noble friendship provides the nutrients of good example, wise advice and moral support. In such nourishing company, one’s own goodness takes root, blossoms into virtuous actions and bears the fruit of immense merit, which leads to happiness in this life and beyond.