24. Pakiṇṇako
Miscellaneous
(55 Verses)
335 = Mhn 27; = Hitopadeśa (HK) 1.43 [rh.q.]
Dhammatthakāmamokkhānaṁ pāṇo saṁsiddhikāraṇaṁ,
taṁ nighatā kiṁ na hataṁ? Rakkhitā kiṁ na rakkhataṁ?
Life is the means of accomplishment for Dhamma, prosperity, love and liberation, These are the four aims of life in traditional Indian philosophy, known as the puruṣārthā: Dhamma, Attha, Kāma and eventually Mokkha (Sanskrit: Dharma, Artha, Kāma, and Mokṣa). one who kills it, how is he not a slayer? One who protects it, how is he not a protector?
Physical life is the essential vessel, the very means of accomplishment, for any being who desires the four goals: Dhamma, worldly benefit or prosperity, love or sensual satisfaction and final liberation. To destroy this vessel is to destroy all potential for good. It frames the taking and preserving of life as absolute moral categories. To kill any being is to destroy its path to awakening; to protect life is to safeguard that sacred possibility. It presents a profound argument for non-violence based on the supreme value of life.
Hitopadeśa (HK) 1.43
Dharmārthakāmamokṣānāṁ prāṇāḥ saṁsthitihetavaḥ, Life is the foundation…
tān nighnatā kiṁ na hataṁ? Rakṣatā kiṁ na rakṣitaṁ?
336 = Mhn 22 [stm.]
Sataṁ dīghāyuko Mhn: dīghāyutaṁ; presumably dīgha (long) + āyuta (endowed with), giving a meaning: endowed with length? As it is, this doesn’t make any sense, it could possibly be resolved as dīghāyu taṁ (that long life), but this is grammatically strained, so it would appear to be a scribal error. The better reading by far is dīghāyuko as in Dhn. sabbasattānaṁ sukhakāraṇaṁ,
asataṁ pana sabbesaṁ dukkhahetu na saṁsayo.
The long life of the good is a cause of happiness for all beings, but the long life of the bad is no doubt a cause of suffering on all sides.
Their prolonged presence of the good provides sustained guidance, generosity and stability. Conversely, the long life of a bad person is, without doubt, a cause of suffering on all sides. Their extended influence means more harm, corruption and strife. Longevity, therefore, is not an intrinsic good; its value is entirely dependent on the virtue of the person who possesses it. A short life of goodness may be preferable to a long life of vice.
337–338; 337 cf. Ln 45 [rh.q.]
Yantagato ucchu rasaṁ na jahāti; gajo tathā
saṅgāmesu gato liḷaṁ; sussutenāpi candanaṁ
sāragandhaṁ na jahāti; dukkhapatto pi paṇḍito
na jahāti sataṁ Dhammaṁ, sukhakāle kathā va kā?
Sugarcane under the press does not lose its taste; likewise an elephant gone to battle does not lose its grace; even when dried sandalwood does not lose its perfume; even when afflicted a wise person does not abandon the Dhamma of the good, what do say during a time of prosperity?
Sugarcane, even when crushed in a press, does not lose its sweet flavour. An elephant, even when entering the chaos of battle, does not lose its inherent grace and power. Sandalwood, even when dried and powdered, does not lose its fragrant perfume. Similarly, a wise person, even when afflicted by suffering, does not abandon his good conduct. His virtue is intrinsic, not conditional. The concluding question underscores that if he holds firm in adversity, his virtue in times of ease is a given. True character is revealed and proven under pressure.
Ln 45
Sukkho pi candanatarū na jahāti gandhaṁ;
nāgo gato raṇamukhe na jahāti līḷaṁ;
yantāgato madhurasaṁ na jahāti ucchu;
dukkho pi paṇḍitajano na jahāti Dhammaṁ.
Even when dried, the sandalwood tree does not lose its perfume; an elephant gone to the front of the battle does not lose its grace; sugarcane under the press does not lose its sweet taste; even when afflicted, a wise person does not abandon the Dhamma.
339 ≈ Mahābhārata 13.6.27 [stm.]
Attā bandhu manussānaṁ, ripu attā va jantunaṁ,
attā va niyato ñāti, attā va ’niyato Text: niyato, which hardly makes sense, what is implied is a contrast. ripu.
The self is the people’s kin, the self is humanity’s enemy, the self restrained is kin, the self unrestrained is an enemy.
The self is the people’s kin because it is your most intimate companion through life. Yet, the self is also humanity’s enemy for when it is dominated by craving, hatred, and delusion, it leads to ruin. The distinction lies in discipline: the self, when restrained, becomes a true relative, a guide and protector. The self, when unrestrained, becomes a relentless enemy. Therefore, the primary relationship is not with others, but with oneself. Victory over the inner enemy is the prerequisite for all other success and happiness.
Mahābhārata 13.6.27
Ātmaiva hy ātmano bandhur, ātmaiva ripur ātmanaḥ,
ātmaiva cātmanaḥ sākṣī kṛtasyāpy akṛtasya ca.
The self is the self’s relative, the self is the self’s enemy, the self is the witness of what is done and not done by the self.
340 = Mhn 29 [stm.]
Attānaṁ pariccāgena yaṁ nissitānurakkhanaṁ
karonti sajjanā yeva, na taṁ nītimatāmataṁ.
By self-sacrifice good people give protection to those depending on them, (but) that is not the opinion of the politically wise. This is a difficult verse, but it probably means that those wise in the way of the world do not agree with the sentiment of the first half of the verse.
Good people, especially in Buddhist circles, were seen to operate on a principle of self-sacrifice. To protect and support those who depend on them, they are willing to give up their own comfort, wealth or safety. This is the ethic of compassion and duty. However, that this is not the opinion of the politically wise, because statecraft often advocates pragmatism, sometimes at the expense of doing good. The verse presents the tension between pure moral goodness and the calculated wisdom of governance.
Mhn 29
Attāno pariccāgena yaṁ sitam-anurakkhanaṁ
karonti sajjanā yeva, na taṁ nītimatāmataṁ.
341 = Mhn 81; ≈ Vyāsa-subhāṣita-saṁgraha 58 [stm.]
Satthakabbavicārena kālo gacchati dhīmataṁ,
byasanena asādhūnaṁ niddāya kalahena vā.
For the wise time passes with enquiring into poetry and the texts, for the bad it passes in misfortune, sleep or quarreling.
For the wise, time passes purposefully with enquiring into poetry and the Dhamma. They fill their hours with the study of literature, religion and philosophy which are activities that refine the mind and accumulate wisdom. For fools, time is wasted in empty or painful pursuits: in misfortune they brood, in sleep they are inert, in quarrelling they create strife. Time itself is neutral; its value is determined by the quality of attention and activity one brings to it. A life is measured not by years, but by the content of its moments.
Vyāsa-subhāṣita-saṁgraha 58
Śāstrakāvyavinodena -vinodena here means: with the pleasure of. kālo gacchati dhīmatām,
vyasanena ca mūrkhāṇāṁ nidrāya kalahena vā.
For the wise time passes with the pleasure of poetry and the texts, for fools it passes in misfortune, sleep or quarreling.
342 = Ln 51; ≈ Über 100 Sprüche des Cāṇakya [ana., stm.]
Bhamarā puppham-icchanti, pūtim-icchanti makkhikā,
sujanā guṇam-icchanti, dosam-icchanti dujjanā.
Bees wish for flowers, flies wish for pus, good people wish for virtue, bad people wish for faults.
Bees, by their nature, seek out and are drawn to flowers which are sources of fragrance, nectar and nourishment. Flies, by their nature, seek out and are drawn to pus and filth which are filled with decay and corruption. Similarly, good people instinctively seek virtue in others, appreciating goodness and aiming to cultivate it. Bad people instinctively look for faults, focusing on flaws, spreading criticism and taking pleasure in others’ failings. Our focus reveals our character; what we seek, that we become.
Ln 51
Bhamarā puppham-icchanti, guṇam-icchanti sajjanā,
makkhikā pūtim-icchanti, dosam-icchanti dujjanā.
Bees wish for flowers, true people wish for virtue, flies wish for pus, bad people wish for faults.
Über 100 Sprüche des Cāṇakya
Makṣikā vraṇam icchanti, puṣpam icchanti ṣaṭpadāḥ,
sajjanā guṇam icchanti, doṣam icchanti pāmarāḥ.
Flies wish for a wound, the six-legged (bee) wishes for flowers, good people wish for virtue, the vile wish for faults.
343 = Mhn 241; = Vyāsakāra 22 [ana., stm.]
Namanti phalino rukkhā, namati vibudhā janā,
sukkhakaṭṭhañ-ca muḷho ca bhijjante na namanti ca.
Fruit trees are flexible, wise people are (also) flexible, but dry wood and fools are not flexible, (instead) they break apart.
Fruit-laden trees bend under their own bounty; their flexibility prevents them from breaking. Wise people similarly possess mental and emotional flexibility, they can adapt or yield in non-essential matters, and absorb pressure without fracturing. In contrast, dry wood and fools are rigid and inflexible. Lacking life-giving sap, they cannot adapt. When faced with force or opposition, they do not yield; instead, they break apart. Rigidity is a prelude to destruction; suppleness is a sign of strength and life.
Vyāsakāra 22
Namanti phalino vṛkṣā, namati vibudhā janāḥ,
śuṣkakāṣṭhāñi mūkhāś ca bhidyante na namanti ca.
344 = Mhn 155, Ja 312:2 [stm.]
Sace santo vivadanti khippaṁ sandhiyare puna,
bālāpattā va bhijjanti, na te samatham-āgamuṁ. Mhn: samatham-ajjhagū; with same meaning.
If the good argue, they are quickly reconciled again, (but) fools break apart, they do not come to a settlement.
If good people argue, they may disagree, but they do so with a foundation of mutual respect and a shared desire for resolution. Therefore, they are quickly reconciled again. Their conflict is temporary and functional. Fools, however, once a dispute arises, break apart. Their arguments, rooted in pride and spite, sever relationships permanently. They do not come to a settlement because winning is more important than harmony. The mark of goodness is not the absence of conflict, but the capacity for repair.
345 = Ln 63, Mhn 87 [sim., stm.]
Appam-pi sādhūnaṁ dhanaṁ kūpavāri va nissayo,
bahukaṁ pi asādhūnaṁ na ca vāri va aṇṇave.
For the good even a little weath, like water in a well, is a support, but for the bad even abundant wealth, like water in an ocean, is not a support.
For good people, even a little wealth is like water in a well. It is contained, sufficient and a reliable support for their needs. They are content and manage it wisely. For bad people, even abundant wealth is like water in the ocean. Vast as it is, it is not enough; it cannot quench their boundless greed and desire for more. The ocean of wealth only makes them thirstier. Satisfaction comes not from the amount possessed, but from the character of the possessor.
Ln 63
Dhanaṁ appam-pi sādhūnaṁ kūpe vārīva nissayo,
bahuṁ api asādhūnaṁ na ca vārīva aṇṇave. Same meaning.
Mhn 87
Dabbaṁ Here meaning wealth. appaṁ pi sādhūnaṁ, jalaṁ kupe va nissayo,
bahuttaṁ Mhn: bahuttaṁ; an abundance. pi asādhūnaṁ na ca vāri va aṇṇave.
346 = Mhn 82; = Hitopadeśa (HK) 1.3 [stm.]
Sokaṭṭhānasahassāni bhayaṭṭhānasatāni ca
divase divase mūḷhaṁ, āvīsanti na paṇḍitaṁ.
Day by day the fool has thousands of causes of grief, and hundreds of causes of fear, (but) these do not take hold of the wise one.
Day by day, the mind of the fool is assailed by thousands of causes of grief and hundreds of causes of fear. He perceives threats and sorrows everywhere, magnifying small problems and anticipating disasters. Yet these same potential troubles do not take hold of the wise one. The wise person, through understanding, equanimity and right view, does not allow such mental proliferations to arise or dominate. The difference is not in external circumstances, but in the mind’s reaction to them.
Hitopadeśa (HK) 1.3
Śokasthānasahasrāṇi bhayasthānaśatāni ca
divase divase mūḍham, āviśanti na paṇḍitaṁ.
347 = Mhn 88 [ana., stm.]
Duṭṭhacittopanāhissa kodho pāsāṇalikhito,
kujjhitabbe sujanassa jale lekhāciraṭṭhitā.
The anger of one resentful and corrupt in mind is written in stone, (but) for the good person should there be anger it does not endure for long, (as though) written in water.
The anger of a resentful, corrupt person is like writing engraved in stone. It is hard, permanent, and lasting; they cling to grudges, nourishing them over time. However, for a good person, even if anger should arise, it is like writing on water. The impression is momentary; it leaves no trace and does not endure. Their goodwill quickly reasserts itself, and they forgive and forget. Character is judged not by the absence of initial emotion, but by its impermanence and lack of residue.
348 = Mhn 92 [stm.]
Niddāluko asantuṭṭho akataññū ca bhīruko—
sakkonti na samācāraṁ Mhn: sakkuṇanti na sācāraṁ. Mhn reads sācāraṁ where Dhn has samācāraṁ. Both mean good conduct (sa-ācāra = with good conduct; sam-ācāra = thoroughly good conduct). The variant does not affect the meaning. The verb sakkuṇanti is a variant form of sakkonti. sikkhituṁ te kadāci pi.
The sleepy, the dissatisfied, the ungrateful and the cowardly—none of these are able to learn good conduct.
The sleepy one lacks the alertness and energy required. The dissatisfied one is perpetually craving something else, unable to appreciate and work with the present. The ungrateful one fails to recognise the kindness of teachers and benefactors, breaking the essential bond for learning. The cowardly one is paralyzed by fear, unable to face the challenges or renunciations the path requires. People dominated by these traits lack the foundational qualities of a student: vitality, contentment, gratitude and courage.
349 = Mhn 111 [ana., stm.]
Sādhuttaṁ sujanasamāgamā khalānaṁ,
sādhūnaṁ na khalasamāgamā khalattaṁ—
āmodaṁ kusumabhavaṁ dadhāti bhūmi,
bhūgandhaṁ na ca kusumāni dhārayanti.
For the malicious goodness comes from association with good people, maliciousness comes from association with the malicious, not with the good—the earth holds the fragrance of flowers, but flowers do not carry the scent of the earth.
First, for the malicious, goodness comes from association with good people. A bad person can be improved by the company of the virtuous. Conversely, maliciousness comes from association with the malicious, not the good. Hostility is reinforced by hostile company, not with good company. The good person uplifts others with their virtue, but they are not contaminated by the base qualities of those around them. Influence flows from the good character which is stronger to the weaker, just as purity imparts fragrance without absorbing the scent of the earth.
350 = Mhn 237 [stm.]
Guṇam-addisamaṁ makkhe, parena kalahe sati,
addisamaṁ pakāsenti aṇumattaṁ pi dosakaṁ. Mhn: vajjakaṁ; with same meaning.
In a detractor virtue goes unseen, (but) when there is a quarrel with another, they reveal even the tiniest unseen fault.
When a fault-finder observes someone with virtue, they are blind to it; it remains unseen, as if it did not exist. However, if that virtuous person becomes embroiled in a quarrel with another, the detractor seises the opportunity. Their attention sharpens malignantly, and they eagerly reveal even the tiniest fault, magnifying minor flaws. This reveals a corrupt mindset: incapable of appreciating good qualities, it is attuned to failures, especially when they can be used to diminish someone during conflict. Their vision is calibrated and sees only the bad.
351 ≈ Ln 75 [stm.]
Dosaṁ parassa passanti, attadosaṁ na passati,
tilamattaṁ paradosaṁ, nāḷikeraṁ na passati.
They see the faults of another, (but) do not see their own faults, they see another’s sesame-sized fault, (but) do not see (their own) coconut-sized faults.
Bad people are experts at seeing the faults of others, scrutinising them in detail. Yet, they are strikingly blind to their own faults, which often loom larger. They can spot a sesame-seed-sized fault in another, but fail to see a coconut-sized fault in themselves. This highlights a profound lack of self-awareness and introspection. The mind’s critical faculty is turned outward, protecting the ego from uncomfortable truths while judging others with harsh precision.
Ln 75
Tilamattaṁ paresaṁ va appadosañ-ca passati,
nāḷikeram-pi sadosaṁ khalajāto na passanti.
He sees another’s small, sesame-sized faults, (but) the born villain does not see his own coconut-sized faults.
352 = AN 7.64 [stm.]
Kodho atthaṁ na jānāti, kuddho dhammaṁ na passati,
andhatamaṁ tadā hoti yaṁ kodho sahate naraṁ.
One angry does not know what is beneficial, one angered does not see the truth, when anger overcomes a person there is the greatest blindness.
When a person is in the grip of anger, they do not know what is beneficial; their judgment of their own and others’ good is utterly corrupted. They do not see the truth; their perception of reality is warped by rage. At that moment, a great darkness descends upon them. Anger overcomes the person, meaning their rational, compassionate self is eclipsed. They become blind agents of their own defilements, acting in ways they will later regret, having lost access to wisdom and clear sight.
353 = Mhn 235 [sim., stm.]
Kodho abbhantare jāto, dhuvaṁ nāseti kodhanaṁ,
vatthālaṅkārapuṇṇāyaṁ mañjūsāyaṁ sikhī yathā.
Anger, arisen within, regularly destroys the angry one, just as a flame destroys a chest filled with clothes and trimmings.
Anger within is not primarily a threat to others but a consuming force for the one who harbors it, for sure it will destroy him. Just as a flame would utterly destroy a chest filled with clothes and trimmings, reducing it to ash, so anger burns up one’s inner treasures of peace, happiness and good deeds. The arsonist and the angry person are similar; by nurturing anger, one sets fire to one’s own well-being.
354 = Mhn 239; ≈ Vyāsa-subhāṣita-saṁgraha 56 [stm.]
Rāgo nāma manosallaṁ, guṇavarattacorako, Mhn line b: guṇatthavaratakkaro; a thief of one’s excellent virtue and benefit.
Rāhu vijjāsasaṅkissa, tapovanahutāsano.
Passion is a dart in the mind, a thief of one’s excellent virtue, it is a Rāhu for the doubter of knowledge, a fire in the ascetic’s grove.
The catastrophic effects of passion are first, a dart in the mind, a painful, piercing obsession. Second, it is a thief of one’s excellent virtue, robbing one of hard-earned moral integrity. Third, for one who doubts true knowledge, it is like Rāhu: the demon that swallows the sun and moon, signifying here the eclipse of wisdom. Finally, for an ascetic, it is like a fire in his grove, completely destroying the peaceful refuge of spiritual practice. Passion is thus portrayed as an inner calamity that corrupts, obscures, and devastates.
Vyāsa-subhāṣita-saṁgraha 56
Rāgo nāma manaḥśalyaṁ, guṇadraviṇataskaraḥ, A thief of the wealth of virtue…
Rāhur vidyāśaśaṅkisya, tapovanahutāśanaḥ.
355 = Ln 35; ≈ Pratyayaśatakaya 49 [stm.]
Na titti rājā dhanena, paṇḍito pi subhāsite,
cakkhū pi piyadassane, sāgaro pi mahājale. Ln line d: jale sāgaro na titti; the ocean is not satiated with water. There are some other case changes, but it does not affect the sense. Note that the Pāḷi manages to say the same, with far fewer words, than the Sanskrit.
A king is not satiated with wealth, a wise one is not satiated with well-spoken words, the eyes are not satiated with pleasing sights, the ocean is not satiated with the great waters.
A king is never satiated with wealth; no matter how much he amasses, his desire for more persists. A wise person is never satiated with well-spoken words; the learning and eloquence of the Dhamma are infinitely nourishing. Eyes are never satiated with pleasing sights; the sense faculty continually seeks new visual delight. The ocean is never satiated with the great waters flowing into it, it can always absorb more. The wise person’s endless thirst for good words and the ocean’s boundless capacity are images of wholesome or natural abundance.
Pratyayaśatakaya 49
Na tṛpi rājā dhanasañcayena,
na sāgaraḥ tṛpir nadījalena.
na paṇḍitāḥ tṛpiḥ subhāṣitena,
na cakṣutṛpiḥ priyadarśanena.
A king is not satiated with the accumulation of wealth, the ocean is not satiated with the great rivers, a wise one is not satiated with well-spoken words, the eyes are not satiated with pleasing sights.
356 = Ln 117, Mhn 180; = Vyāsakāra 52 [stm.]
Asantuṭṭho yati naṭṭho, Ln line a: naṭṭho yati asantuṭṭho; with same meaning. santuṭṭho pi mahīpati,
salajjā gaṇikā naṭṭhā, nilajjā sukulaṅganā. Ln line d: nilajjā ca kuladhitā; shameless daughters of good families (are ruined). Mhn line d: nilajjā tu kulaṅganā; but shameless women of good families (are ruined).
A discontented monastic is ruined, a contented king is also ruined, courtesans having shame are ruined, shameless women from good families are ruined.
A discontented monastic is ruined because contentment is the very foundation of the renunciant life. A contented king is ruined because a ruler must be vigilant, ambitious for his kingdom’s welfare, and never complacent. Courtesans having shame are ruined because their profession requires boldness and the absence of conventional modesty. Shameless women from good families are ruined because their social standing depends on propriety and honour. Success depends on embodying the virtues appropriate to one’s station.
Vyāsakāra 52
Asantuṣṭo yatir naṣṭhaḥ, saṁtuṣṭaś ca mahīpatiḥ,
salajjā gaṇikā naṣṭā, nirlajjā ca kulāṅganā.
357 = Mhn 91 [stm.]
Bhūpāṇṇav’ aggi thī sippī abhijjhālu ca puggalo,
etesaṁ pi mahicchānaṁ mahicchiṭṭhā aniccatā.
A king, the ocean, fire, a woman, an artisan and a covetous man, for those of great desire even their desire is in a state of impermanence.
A king desires power and territory. The ocean desires to receive all rivers. Fire desires more fuel to keep burning. A woman is thought of as always desiring more comfort. An artisan desires materials and projects. A covetous man desires possessions. The point is not just that they have great desire, but that even their state of desiring is impermanent. Desires themselves rise and fall, are fulfilled or frustrated. Nothing, not even the act of craving, is stable. This is a subtle teaching on impermanence applied to the very force of desire.
358 = Dhp 204 [stm.]
Ārogyaṁ paramo lābho, santuṭṭhi paramaṁ dhanaṁ,
vissāso paramo ñāti, Nibbānaṁ paramaṁ sukhaṁ.
Health is the supreme gain, contentment is the supreme wealth, the trustworthy one is the supreme kin, Nibbāna is the supreme happiness.
Health is the supreme gain, as all other riches are useless without it. Contentment is the supreme wealth, for it provides peace no treasure can buy. A trustworthy person is the supreme kin, more valuable than unreliable relatives. Finally, Nibbāna is the supreme happiness, surpassing all worldly pleasures. This hierarchy of values turns worldly priorities upside-down, guiding one to invest in inner qualities and the ultimate goal rather than external, transient possessions.
Dhp 204
Ārogyaparamā lābhā, santuṭṭhi paramaṁ dhanaṁ,
vissāsā paramā ñāti, Nibbānaṁ paramaṁ sukhaṁ.
359 = Ln 144 [adm.]
Duggataṁ gaccha bho lābha! Lābho lābhena pūrati.
Thale pavuṭṭha Pajjunna! Āpo āpena pūrati.
Go to the poor man, dear gain! Gain is filled up with (more) gain. Rain upon the plain Pajjuna! Let water fill up with water.
The speaker directly addresses Gain itself, personifying it as a benevolent force. The aspiration is that wealth should flow to those who need it most. The next line explains how this can happen gradually: Gain is filled up with gain. Just as a small amount of capital can attract and grow into more, the wish is for the poor person’s initial, modest gains to multiply. It is like the rain from the cloud-Deva Pajjunna, falling upon the plain, which causes water to gather and fill the land bit by bit, so too may the wealth of the poor increase steadily until they are full and prosperous.
Ln 144
Duggataṁ gaccha he lābha! Lābho lābhena pūrati,
Thale pavassa Pajjunna! Āpo āpena pūrati.
Dhammajātam-idaṁ hoti, natthidaṁ kammapraṭṭhānaṁ. This has a partial Sanskritic spelling in pra-, where we would expect pa-.
Go to the poor man, dear gain! Gain is filled up with (more) gain. Rain upon the plain Pajjuna! Let water fill up with water. This is born of natural law, this is not established through deeds. This seems odd at first, as it appears to go against the law of deeds and tresults, but we have to remember the verse is an aspiration, and it seems to be saying: this aspiration is born of wanting the best for others, despite what deeds have been done.
360 = Mhn 223; ≈ Vyāsa-subhāṣita-saṁgraha 32 [adm.]
Bodhayanti na yācanti dehī ti pacchimā janā!
Passa vatthuṁ adānassa, mā bhavatū ti īdiso.
They enlighten the lesser folk, they do not beg, saying: Give! See the example of the one who gives not, do not be like this.
These noble individuals enlighten others, offering wisdom and guidance freely. Crucially, they do not beg, demanding Give! Their dignity lies in giving, not taking. The speaker reflects on this model and utters a protective wish: See the example of the one who gives not—the miser, the beggar, the dependent. Looking at that negative example, the speaker resolves: Do not let me be like this! It is a vow to emulate the generous teacher, not the grasping taker, framing generosity as a path of both dignity and enlightenment.
Vyāsa-subhāṣita-saṁgraha 32
Bodhayanti na yācanti dehīti kṛpaṇā janā!
Avastheyam adānasya, mā bhūd evaṁ bhavān api.
They enlighten miserable folk, they do not beg, saying: Give! See the state of the one who gives not, do not be like this.
361 = Ln 7; ≈ Sūktiratnahāra 239.34 [ana., stm.]
Sele sele na māṇikkaṁ, gaje gaje na muttikaṁ,
vane vane na candanaṁ, ṭhāne ṭhāne na paṇḍitā.
There is not a ruby on every mountain, there is not a pearl in every elephant, there is not sandalwood in every forest, there are not wise men Vidvāṁsa in Sanskrit has the same meaning as Paṇḍita. The order of lines c & d are reversed in the Sanskrit. in every place.
Just as a ruby is not found on every mountain, a pearl is not found in every elephant, and sandalwood is not found in every forest, so too wise people are not found in every place. Wisdom, like these precious substances, is a rare treasure that arises only under specific, favorable conditions. This serves both as a caution against expecting to find sages everywhere and as an encouragement to deeply value and seek them out when they do appear, knowing their presence is exceptional.
Sūktiratnahāra 239.34
Śaile śaile na māṇikyaṁ, mauktikaṁ na gaje gaje,
deśe deśe na vidvāṁsaś, candanaṁ na vane vane.
362 = Mhn 17; = Vyāsa-subhāṣita-saṁgraha 92 [stm.]
Satesu jāyate sūro, sahassesu ca paṇḍito,
vattā satasahassesu, cāgī Mhn: dātā; a generous person. bhavati vā na vā.
Amongst a hundred, one hero arises, amongst a thousand, a wise person, amongst a hundred thousand, an orator, but a charitable person may and may not be found.
A hero, while exceptional, can be found as rarely as one in a hundred. A wise person is far rarer, found perhaps one in a thousand. An orator, a master of speech, is rarer still: just one in a hundred thousand. But the rarest of all is a truly charitable person, one who gives with a pure heart. Such a person may or may not be found; they are the pinnacle of human virtue, so scarce that their existence cannot be statistically assumed. True generosity is presented as the ultimate, most uncommon attainment.
Vyāsa-subhāṣita-saṁgraha 92
Śateṣu jāyate śūraḥ, sahasreṣu ca paṇḍitaḥ,
vaktā śatasahasreṣu, dātā bhavati vā na vā.
363 = Ln 99; ≈ Mhn 184; ≈ Mahābhārata 5.35.59 [adm.]
Jinena āgataṁ sūraṁ, dhanañ-ca geham-āgataṁ,
jiṇṇaṁ annaṁ pasaṁseyya, dārañ-ca gatayobbanaṁ.
One should praise the hero who returns from victory, the wealth that came to the home, food (even if) stale, and a wife (even if) past her youth.
One should praise the hero who returns from victory, for his success brings security. One should praise the wealth that has come into the home, for it provides sustenance and stability, even if it is not vast. One should praise food, even if stale, for it wards off hunger and supports life. One should praise a wife, even past her youth, for her loyalty, experience and partnership are enduring virtues. This is a teaching that values what is functional and present over what is ideal or flawless.
Ln 99
Jiṇṇaṁ annaṁ pasaṁseyya, dārañ-ca gatayobbanaṁ,
raṇā punāgataṁ sūraṁ, sassañ-ca geham-āgataṁ.
One should praise food (even if) stale, and a wife (even if) past her youth, a hero who returns again from battle, and grain that has come to the home.
Mhn 184
Raṇa paccāgataṁ sūraṁ, dhanañ-ca gharam-āgataṁ,
jiṇṇaṁ annaṁ pasaṁseyya, dārañ-ca gatayobbanaṁ.
One should praise a hero who returns from battle, grain that has come to the home, food (even if) stale, and a wife (even if) past her youth.
Mahābhārata 5.35.59
Raṇāt pratyāgataṁ śūraṁ, śasyaṁ ca gṛham āgataṁ,
jīrṇaṁ annaṁ praśaṁsīyād, bhāryāṁ ca gatayauvanām.
One should praise a hero who returns from battle, grain that has come to the home, food (even if) stale, and a wife (even if) past her youth.
364 = Ln 13; ≈ Laghu-Cāṇakya 5.3 [stm.]
Potthakesu ca yaṁ sippaṁ, parahatthesu yaṁ dhanaṁ,
yathā kicce samuppanne na taṁ sippaṁ na taṁ dhanaṁ.
That skill which is (only) in the books, that wealth which is in others’ hands, when a need arises that is not a skill, that is not wealth.
A skill that exists only in books is merely theoretical knowledge, not a mastered craft. Wealth that is in others’ hands is not at one’s disposal. The test comes when a need arises. At that critical moment, the book-knowledge cannot be applied, and the others’ wealth cannot be accessed. Therefore, that is not a true skill, it is not real wealth. Value is defined by availability and utility in times of necessity. What you cannot use when needed, you effectively do not have.
Laghu-Cāṇakya 5.3
Pustakeṣu ca yā vidyā, parahasteṣu yad dhanam,
samutpanneṣu kāryeṣu, na sā vidyā na tad dhanam.
That knowledge which is (only) in the books, that wealth which is in others’ hands, when a duty arises that is not knowledge, that is not wealth.
365 [stm.]
Vācāvudhā ca rājāno, saccāvudhā ca samaṇā,
dhanāvudhā seṭṭhino ca, goṇāvudhā daliddakā.
Kings are armed with words, ascetics are armed with truth, merchants are armed with wealth, the poor are armed with oxen.
Kings are armed with words: their power lies in command, diplomacy, law and proclamation. Ascetics are armed with truth: their strength is their adherence to and teaching of ultimate truth, which is their authority and protection. Merchants are armed with wealth: their capital is their tool for trade, influence and security. The poor are armed with oxen: their draft animals are their essential means of labor, transportation and agricultural survival. Each group’s armament is the fundamental resource for its survival.
366 = Ln 54; ≈ Ja 92 [stm.]
Ukkaṭṭhe sūram-icchanti, kolāhalesu bhāsitaṁ,
piyañ-ca annapānamhi, atthakiccesu paṇḍitaṁ.
In battle they wish for a hero, in commotion for clarity, Ln line a & b: saṅgāme sūram-icchanti, mantī sukhaṁ kutūhale; in war they wish for a hero, in commotion for a pleasant advisor. in food and drink for a friend, in business for one wise.
In battle, one wishes for a hero because courage and martial skill are paramount. In a commotion or uproar, one wishes for clarity of speech, for someone who can cut through chaos with reason and clear direction. In matters of food and drink, one wishes for a beloved friend for companionship enhances the simple pleasure of a meal. In business or important affairs, one wishes for a wise person, someone whose counsel ensures correct decisions and success. Different challenges require different kinds of excellence.
Ja 92
Ukkaṭṭhe sūram-icchanti, mantīsu akutūhalaṁ,
piyañ-ca annapānamhi, atthe jāte ca paṇḍitaṁ.
In battle they wish for a hero, in advice for discretion, in food and drink for a friend, when need arises for a wise one.
367 [adm.]
Kapaṇe tāraye mittaṁ, dubbhikkhe dhaññaṁ dhāraye,
sabhāyaṁ dhāraye sippaṁ, saṅgahāni mahītale.
Upon earth (these) maintain support: in poverty one should help a friend, in famine one should preserve grain, in an assembly one should uphold his skill.
In poverty, one’s duty is to help a friend because mutual aid is the first line of defense against destitution. In famine, the imperative is to preserve grain and make careful stewardship of food reserves which ensures collective survival. In an assembly, one must uphold his skill, demonstrating one’s competence secures reputation and livelihood. These are not mere suggestions but foundational strategies: protect social bonds in hardship, manage vital resources in scarcity and assert your value in society.
368 = Mhn 188; ≈ Vyāsa-subhāṣita-saṁgraha 14 [adm.]
Dubbhikkhe annadātāraṁ, subhikkhe ca hiraññadaṁ,
bhaye cābhayadhātāraṁ—sabbesaṁ paramaṁ varaṁ. Mhn line d: sagge pi bahu maññate; even in heaven he is highly thought of.
In famine be a giver of food, in plenty a giver of gold, in danger a giver of freedom from fear—for all this is the supreme blessing.
In famine, the supreme gift is to be a giver of food which addresses the most acute physical need. In times of plenty, the supreme gift is to be a giver of gold for generosity with wealth can help others build security and prosper. In times of danger, the supreme gift is to be a giver of freedom from fear through offering protection, courage and safety. The verse concludes that this responsive, compassionate generosity which meets the core need of the moment is the supreme blessing for all. It is the pinnacle of virtuous conduct, benefiting both giver and receiver.
Vyāsa-subhāṣita-saṁgraha 14
Durbhikṣe cānnadātāraṁ, subhikṣe ca hiraṇyadam,
bhaye cābhayadhātāraṁ, svarge ’pi bahu manyate. The last line means: many in heaven think it is so.
369 = Ln 24, Mhn 49 [ana., stm.]
Haṁso majjhe na kākānaṁ, sīho gunnaṁ na sobhate,
gadrabhānaṁ na turaṅgo, bālānañ-ca na paṇḍito.
A goose is not found in the midst of crows, a lion does not shine amongst cows, a horse is not found amongst donkeys, a wise one is not found amongst fools.
A goose, which is a symbol of purity and grace, is not found amongst crows which are symbols of noise and scavenging. A lion, the king of beasts, does not shine or find its majesty amongst cows. A horse, a symbol of speed and nobility, is not found amongst donkeys. By this logic, a wise person is not found amongst fools. The wise avoid such company or, if forced into it, quickly retreat from it. True excellence requires a compatible environment; it is isolated, obscured or driven away by mediocrity and ignorance.
Ln 24
Haṁso majjhe na kākānaṁ, sīho gunnaṁ na sobhate,
gadrabhamajjhe turaṅgo, bālamajjhe na paṇḍito.
A goose is not found in the midst of crows, a lion does not shine amongst cows, a horse is not found in the midst of donkeys, a wise one is not found in the midst of fools.
370 = Mhn 195, Ja 537:120 [stm.]
Na so rājā yo ajeyyaṁ jināti, This verse has irregular openings in three of its lines.
na so sakhā yo sakhāraṁ jināti,
na sā bhariyā yā patino vibheti,
na te puttā ye na bharanti jiṇṇaṁ.
No one who is king conquers his inviolable (parents), Comm: ajeyyanti ajeyyā nāma mātāpitaro; the inviolable means mother and father. no one who is a friend conquers his friend, she is no wife who is in fear of her husband, they are not children who do not support (parents) when old.
He is no king who uses his power to conquer or subdue those who should be inviolable such as his parents. He is no friend who competes with or tries to defeat his friend; true friendship is cooperative, not combative. She is no wife who lives in fear of her husband; a proper marriage is based on mutual respect and affection, not terror. They are no children who fail to support their parents in old age; filial piety is the fundamental duty of offspring. Power, companionship, marriage and lineage are hollow without their corresponding virtues.
371 = Ln 23, Mhn 249; ≈ Vyāsa-subhāṣita-saṁgraha 21 [stm.]
Natthi vijjāsamaṁ mittaṁ, natthi byādhisamo ripu,
natthi attasamaṁ pemaṁ, natthi kammaparaṁ balaṁ. Ln is phrased slightly differently, but only line d has a significant difference: na ca kammasamaṁ balaṁ; there is no strength like deeds.
There is no friend like knowledge, there is no enemy like illness, there is no love like self-love, there is no strength superior to (one’s) deeds.
There is no friend like knowledge, for it protects, guides and liberates you in all circumstances, never betraying you. There is no enemy like illness, as it attacks from within, destroys comfort and capability and is an inevitable adversary for all. There is no love like self-love, meaning a wise, caring concern for one’s own true welfare, which motivates one to avoid evil and pursue good. There is no strength superior to one’s deeds, for the power of intentional action shapes one’s destiny more surely than any physical might or external aid.
Vyāsa-subhāṣita-saṁgraha 21
Nāsti vidyāsamaṁ mitraṁ, nāsti vyādhisamo ripuḥ,
na cāpatyasamaḥ sneho, na ca daivāt paraṁ balaṁ.
There is no friend like knowledge, there is no enemy like illness, there is no love like a child’s, there is no strength superior to the gods.
372 = Ln 138 Bechert also lists Mhn 229 as a parallel, both in the notes and the tables, but it appears this verse does not occur in Mhn. [rh.q.]
Itthimisse kuto sīlaṁ? Maṁsabhakkhe kuto dayā?
Surāpāne kuto saccaṁ? Mahākodhe kuto tapo?
How is there virtue in a womaniser? How is there compassion in a meat-eater? How is there truth is a drunkard? How is there austerity in one of great anger? Lines d-e in Ln read: Mahālobhe kuto hirī? Mahātande kuto sippaṁ? How is there conscience in one of great desire? How is there a skill is one of great sloth?
How can there be virtue in a womaniser? His life of sensual indulgence is fundamentally at odds with sexual restraint, a pillar of virtue. How can there be compassion in a meat-eater? The act of consuming flesh conflicts with the principle of non-harming. How can there be truth in a drunkard? Intoxication clouds the mind, leading to heedless, exaggerated or false speech. How can there be austerity in one of great anger? Anger is a fiery, consuming passion, the opposite of the cool, disciplined self-restraint that defines ascetic practice.
Ln 138
Itthimisse kuto sīlaṁ? Maṁsabhakkhe kuto dayā?
Surāpāne kuto saccaṁ? Mahālobhe kuto hirī?
Mahātande kuto sippaṁ? Mahākodhe kuto dhanaṁ?
How is there virtue in a womaniser? How is there compassion in a meat-eater? How is there truth is a drunkard? How is there conscience in one of great greed? How is there knowledge in one greatly lazy? How is there wealth in one of great anger?
373 = Mhn 19; = Vṛddha-Cāṇakya (CV) 3.13 [rh.q.]
Ko ’tibhāro samatthānaṁ? Kiṁ dūraṁ byavahārinaṁ?
Ko videso savijjānaṁ? Ko paro piyavādinaṁ?
What is excessive weight for the capable? What is distance to a businessman? What is foreign to those with knowledge? What is a stranger to a sweet-talker?
What is excessive weight for the capable? For a truly strong person, no burden is too heavy. What is distance to a businessman? For a trader, far-off lands are opportunities, not barriers. What is foreign to those with knowledge? For the learned, no subject or place is truly alien. What is a stranger to a sweet-talker? For a charming, eloquent speaker, no one remains a stranger for long. The emphasis is on inner resource: capability, enterprise, knowledge and social skill transform potential obstacles into non-issues or even advantages.
Vṛddha-Cāṇakya (CV) 3.13
Ko ’tibhāraḥ samarthānāṁ? Kiṁ dūraṁ vyavasāyinām?
Ko videśaḥ savidyānāṁ? Kaḥ paraḥ priyavādinām?
374 ≈ Nītiśāstra 46 [stm.]
Dubbhikkho kasino natthi, santānaṁ natthi pāpako,
mugassa kalaho natthi, natthi jāgarato hayaṁ.
There is no famine for a farmer, there is no demerit for the good, there is no (avoidable) dispute for a fool, there is no loss for the vigilant.
There is no famine for a farmer, if he diligently works his land he will have food, the most basic security. There is no demerit for the good because virtuous people, by definition, do not create the bad deeds that lead to future suffering. There is no avoidable dispute for a fool; a fool, due to his lack of wisdom, inevitably gets into quarrels, so conflict is his constant companion, not something absent. There is no loss for the vigilant, the heedful person, by careful attention, avoids the mistakes and pitfalls that cause loss.
Nītiśāstra 46
Kṛṣito nāsti durbhikṣaṁ, japato nāsti pātakam,
mauninaḥ kalaho nāsti, nāsti jāgarato bhayam.
There is no famine because of a farmer, there is no crime because of the prayerful, there is no dispute because of a sage, there is no danger because of the vigilant.
375 = Mhn 217; = Vyāsakāra 93 [adm.]
Bālitthīmakkhikātuṇḍaṁ isīnañ-ca kamaṇḍalu
setambu phalaṁ tambūlaṁ nocchiṭṭham-upajāyate.
One should not ignore The basic meaning of the noun ucchiṭṭha is rejected, leftover, spat out; here it is animated by the verb a young woman, a bee’s proboscis, the waterjug of a seer, fresh water, fruit and betel-leaf.
A young woman’s power, potential, and sensuality demand respect and caution. A bee’s proboscis, though small, carries a sting; meaning minor threats can be dangerous. One should not disrespect the water jug of a seer which signifies his holy mission. Fresh water is a vital resource not to be wasted or polluted. Fruit is the product of a tree’s labor, not to be taken for granted. Betel-leaf is a simple offering that facilitates social exchange and respect. None of these should be ignored so as to uphold basis caution and safety.
Vyāsakāra 93
Bālistrīmakṣikātuṇḍam ṛṣīnāñ ca kamaṇḍaluḥ
srotombuphalatambūlaṁ nocchiṣṭam upajāyate.
376 = Ln 97 [stm.]
Pañcaratyā sugandhabbā, sattaratyā dhanuggahā,
ekamāsā subhariyā, aḍḍhamāsā sissā malā.
Good musicians (are known) This seems to be the verb that needs to be supplied. Gray has: is ruined, but it is hard to see how a good wife is ruined in a month. in five nights, archers in seven nights, good wives in a month, impure pupils in half a month.
A musician reveals his skill or lack thereof in five nights of performance. An archer shows his precision and steadiness in seven nights of practice or contest. A good wife reveals her character, virtue and compatibility in one month of shared domestic life. An impure pupil exposes his bad intentions or character in half a month. The timescale varies with the complexity of the role; superficial skills are quickly assessed, but character and deep compatibility require longer observation. This is practical wisdom for testing and trust.
377 = Dhp 242+243a-b [stm.]
Malitthiyā duccaritaṁ, maccheraṁ dadato malaṁ,
malā ve pāpakā dhammā, asmiṁ loke paramhi ca,
malā malataraṁ tato, avijjā paramaṁ malaṁ.
Bad conduct is a woman’s stain, stinginess is a giver’s stain,
wicked actions are indeed stains both in this world and in the next, (but) a stain that is worse than that stain, ignorance is the supreme stain.
Bad conduct is a woman’s stain because a woman’s social standing is heavily tied to her sexual propriety. Stinginess is a giver’s stain, for one whose role is generosity, miserliness is a glaring flaw. Wicked actions are stains in this world and the next, they bring bad reputation here and bad rebirth hereafter. But worse than all these stains is ignorance. Ignorance, particularly ignorance of the Four Noble Truths, is the supreme stain because it is the root cause of all other defilements. It clouds the mind and ensures endless lives of suffering in saṁsāra.
378 = Mhn 197 [stm.]
Sutassa rakkhā sabbadābhiyogo, Mhn: satatābhiyogo; with same meaning.
kulassa vattaṁ, purisassa vijjā,
rañño ’pamādo, ’pasamo dhanassa—
itthīnan-tu nattheva jātu rakkhā. Mhn: thīnan-tu jānāmi na jātu rakkhaṁ; but I know of women there is certainly no protection.
The protection of learning is constant practice, of a family is its behaviour, of a man is knowledge, of a king, vigilance, of wealth is peace—but of women there is certainly no protection.
The protection of learning is constant repetition and application, without which knowledge is forgotten. The protection of a family is its customary good behavior in upholding traditions and ethics which maintains its honour. The protection of a man is knowledge: his wisdom or tradecraft secures his livelihood and decisions. The protection of a king is vigilance for negligence loses the kingdom. The final line reflects a view of women’s perceived innate fickleness or the impossibility of guarding their chastity by external means alone.
379 [stm.]
Sattānaṁ jaratā hanti, taṇhā hanti sabbasukhaṁ,
sabbabalaṁ cintā hanti, dayā hanti sakaṁ dhanaṁ.
Decay destroys beings, craving destroys all happiness, worry MW: cintā f. thought, consideration, reflection, care or sorrow about (gen., loc., or upari). Otherwise, it might be better to read ’cintā, thoughtlessness. destroys all strength, compassion destroys one’s wealth.
Decay destroys beings as the inevitable process of aging and impermanence breaks down all living bodies. Craving destroys all happiness when the endless wanting for what one doesn’t have prevents contentment with what one does have. Worry destroys all strength because anxiety and obsessive thought drain mental and physical vitality, paralysing action. Generosity and charity, by their nature, disperse one’s material possessions to others. However, this can be considered a noble destruction because it leads to spiritual merit.
380 [stm.]
Nīce vāso siriṁ hanti, hanti garuṁ ca yācako,
pasaṁsā suguṇaṁ hanti, hanti cittaṁ asaññatā.
Dwelling in a low place destroys prosperity, begging destroys dignity, praise destroys good qualities, lack of restraint destroys the mind.
Dwelling in a low place which may mean a bad location, keeping bad company or having a low social position destroys prosperity; it denies opportunities and exposes one to harmful influences. Begging destroys dignity; it erodes self-respect and the respect of others, making one dependent. Praise, when lavished upon someone, destroys good qualities; it can lead to complacency, pride, and the cessation of effort. Finally, lack of restraint destroys the mind; without self-control, the mind becomes chaotic, distracted, and enslaved to passions.
381 = Mhn 71; ≈ Cāṇakya-rāja-nītiśastra 8.11 [stm.]
Asanaṁ bhayam-antānaṁ, majjhānaṁ maraṇaṁ bhayaṁ,
uttamānan-tu sabbesaṁ avamānaṁ paraṁ bhayaṁ.
To the lowly feeding is fearful, to the middling death is fearful, but to those supreme over all disrespect is fearful.
For the lowly, the primary fear is lack of food; their concern is daily survival. For the middling, the greatest fear is death, as it threatens the loss of their accumulated wealth, family, and status. For the supreme, the paramount fear is disrespect or insult. Their power and honour are their essence; a blow to their reputation is worse than physical death. Fear is thus relative to what one has to lose, but the fear of losing respect is what guides noble minds.
Cāṇakya-rāja-nītiśastra 8.11
Avṛttir bhayam antyānām, madhyānām maraṇād bhayaṁ,
uttamānāṁ tu satvānām avamānāt paraṁ bhayaṁ.
To the lowly there is fear coming from inadequate support, to the middling there is fear coming from death, but to those supreme over all there is fear coming from disrespect.
382 cf. Dhn 69 [sim., stm.]
Sūriyo tapanaṁ tapo na santi parivāritā,
candaraṁ sītalaṁ jātaṁ tārakā parivāritā,
upamā ettha ñātabbā sūriyacandarājunaṁ.
The sun has scorching heat and no attendants, the moon is cool and is surrounded by the stars, here you should understand the simile of the sun, the moon and kings.
The sun has scorching heat but has no attendants; its ferocity makes it isolated. The moon is cool and is surrounded by stars. The implied lesson for kings is clear: a ruler who is too harsh, severe and hot like the sun will drive people away and rule alone. A ruler who is calm, gentle and cool like the moon will attract followers and advisors who cluster around him like stars. True leadership comes from benevolence, not from scorching authority.
383 [stm.]
Alaso mandabuddhi ca, sukhito rogapīḷito,
niddālu maṁsavaḍḍhano, subhakkho ca viluddhako.
The lazy one is dull-witted, the one (too) comfortable is oppressed by disease, the sleepy one is grows fat, the great feeder is covetous.
The lazy person becomes dull-witted, as inactivity stagnates the mind. The person addicted to comfort becomes oppressed by disease, as soft living weakens the body’s resilience. The sleepy person becomes one grown fat, as excessive sleep slows metabolism and promotes weight gain. The glutton becomes covetous, as his insatiable appetite for food extends to an insatiable desire for other possessions. Each vice breeds a specific form of corruption, mental, physical or moral.
384 = Mhn 240 [rh.q.]
Pamādo jāyate madā, pamādā jāyate khayo,
khayā dosā pavaḍḍhanti, Mhn line c: khayā padosā jāyanti; from exhaustion faults succeed. madaṁ kiṁ na jahe budho?
From intoxication arises heedlessness, from heedlessness arises exhaustion, from exhaustion faults increase, why would the wise one not abandon intoxication?
From intoxication, whether from alcohol, pride or power, arises heedlessness. A heedless mind loses its guard. From heedlessness arises exhaustion and the ruin of health, wealth, or reputation. From exhaustion, faults increase; as one’s situation deteriorates, unwholesome qualities like anger, deceit and despair multiply. Given this inevitable sequence, why would the wise one not abandon intoxication? Seeing the clear trajectory from indulgence to catastrophe, wisdom demands total abstinence from the initial cause.
385 = Ja 222:2 [stm.]
Yādisaṁ vapate bījaṁ, tādisaṁ phalaṁ sampatto,
kalyāṇakāri kalyāṇaṁ, pāpakārī ca pāpakaṁ.
Whatever seed one sows, the same kind one will carry off as fruit, the one who does good (experiences) The Jātaka comm. provides the needed verb, saying: phalam-anubhoti, he experiences the fruit. good, the one who does wrong (experiences) wrong.
Whatever seed one sows, the same kind one will carry off as fruit. The nature of the action determines the nature of the result. Therefore, the one who does good will see good, and the one who does wrong will see wrong. There is no exception, no external judge, and no randomness. The harvest is inherent in the seed. This is both a warning and an encouragement: you are the author of your own destiny through every intentional act, sowing your future happiness or suffering in the present moment.
Ja 222:2
Yāni karoti puriso, tāni attani passati,
kalyāṇakārī kalyāṇaṁ, pāpakārī ca pāpakaṁ,
yādisaṁ vapate bījaṁ, tādisaṁ harate phalan-ti.
Whatever a person does, the same he will see in himself, the one who does good (experiences) good, the one who does wrong (experiences) wrong, whatever seed one sews, the same kind one will carry off as fruit.
386 = Mhn 95 [stm.]
Puññāpāpaphalaṁ yo ce na saddahati saccato,
so ve sakānanaṁ khippaṁ Mhn: so ve attānaṁ khippaṁ va; with same meaning. ādāsatalam-ānaye.
If one does not have faith in the truth of the results of merit and demerit, one should quickly bring a mirror to one’s own (situation).
If a person does not have faith in the truth of the results of merit and demerit, one should not argue abstractly. Instead, one should quickly bring a mirror to one’s own situation. Look at your own life: the circumstances, joys, and sorrows you currently experience. They are the visible, present-moment fruits of past actions. Your own condition is the clearest proof. The mirror reflects the direct evidence; personal experience is the undeniable testimony of cause and effect, making abstract belief unnecessary.
387 = Mhn 96 [rh.q.]
Samparāyikam-atthaṁ yo na saddahati ce pi so
āvāse saggagāmīnaṁ mokkhabhe Gray says mokkhabhe means Halls of Freedom, as though it read mokkhasabhe. I am taking it as a scribal error for mokkhābhe (mokkha+ābhe), which makes perfect sense in the context. Mhn: mākkabhe; I cannot understand this word, or see anyway to parse it. kiṁ na passati?
Even if one does not have faith in the truth of the next life how can he not recognise the light of freedom in the homes of those destined for heaven?
Even if someone does not have faith in the truth of the next life, they can look at the present world. How can he not recognise the light of freedom in the homes of those destined for heaven? This refers to the palpable peace, generosity and happiness that radiates from the households of virtuous people who are accruing merit for a heavenly rebirth. Their current serenity and good fortune are the early, visible light of their future bliss. The results of good deeds begin to shine here and now, offering observable evidence of the principle.
388 = Dhn 31 [stm.]
Saddhā hiri ca ottappaṁ bāhusaccaṁ viriyaṁ sati
paññā ca, sattadhammehi sampanno paṇḍito mato.
Faith, conscience, concern, great learning, energy, mindfulness and wisdom, endowed with these seven qualities one is considered wise.
Faith provides the trust to begin and persist. Conscience and concern are the inner and outer moral guardians, having a conscience at the thought of doing wrong and concern about its consequences. Great learning is the accumulation of knowledge. Energy is the effort to apply it. Mindfulness maintains present-moment awareness. Wisdom is the culminating insight into the true nature of things. Faith and wisdom balance each other, energy and mindfulness support learning and conscience and concern guard the entire process.
389 [adm.]
Ravi mūlaṁ, Sasī khandhaṁ, Sorī Aṅgā ca pattikaṁ,
Buddhaṁ pupphaṁ, Garu bījaṁ, Bharagu phalam-eva ca.
Sunday (harvest) the root, Monday the trunk, Saturday and Tuesday the leaf, Wednesday the flower, Thursday the seed and Friday the fruit.
This verse presents a traditional astrological or calendrical association, linking each day of the week to a part of a plant, symbolising stages of growth or aspects of life, which reflects a system where each day’s planetary influence affects different endeavors, advising on auspicious times for harvesting medicinal plants based on their associated days. Deviance from these associated days was thought to lead to poor health.