[1]
[adm.]

Stīnamiddhaṁ vinodyeha, saṁpraharṣya ca mānasam,
Having removed sloth and torpor here, having gladdened the mind,

śṛṇutemaṁ pravakṣyāmi udānaṁ Jinabhāṣitam. 1.1
listen to this, I will proclaim the exalted utterances This is an example of a neuter singular noun that is being used to signify a collection, as indeed we see in the title of the Pāḷi collection, Udānaṁ, Exalted Utterances (plural). We will come across many other examples in this collection. spoken by the Victor. These two verses introduce the text by stating who spoke these words. The first chapter really begins with verse 3. In Bernhard they are included in the Anityavarga.

Stīna-middham (n. acc. sg.) sloth and torpor; vinodya (abs.) having removed; iha (indec.) here; Iha, as with its cognate idha in Pāḷi, literally means here, but usually indicates here in this world. I usually translate this more literally as here, but this meaning should be born in mind. sampraharṣya (abs.) having gladdened; ca (indec.) and; mānasam (n. acc. sg.) the mind; śṛṇuta (2nd. pl. imp.) listen!; imam (m. acc. sg. dem. pron.) this; pravakṣyāmi (1st. sg. fut.) I will proclaim; udānam (n. acc. coll. sg.) the exalted utterances; Jina-bhāṣitam (n. acc. sg. pp.) spoken by the Victor.

[2]
[stm.]

Evam uktaṁ Bhagavatā, Sarvābhijñena tāyinā,
This was said by the Fortunate One, the All-knowing One, such a one, This is not the classical Sanskrit word meaning Protector, but = Pāḷi tādi. See Edgerton: tāyin, m. … originally Prakritic for Pali tādi(n) = Skt. tādṛś; see tādṛ(n), tādṛśa(ka). The identity of the two words can hardly be questioned.

anukampakenarṣiṇā śarīrāntimadhāriṇā: 1.2
the compassionate seer, who bore his final body:

Evam (indec.) thus; uktam (n. nom. sg. pp.) was said; Bhagavatā (m. inst. sg.) by the Fortunate One; Sarva-abhijñena (m. inst. sg.) by the All-knowing one; tāyinā (m. inst. sg.) such a one; anukampakena (m. inst. sg.) by the compassionate; arṣiṇā (m. inst. sg.) by the seer; śarīra-antima-dhāriṇā (m. inst. sg.) by the one who bore his final body.

[3 ≈ SN 15.20:2]
[stm.]

Anityā bata saṁskārā, utpādavyayadharmiṇaḥ,
Conditioned things are indeed impermanent, their nature is arising and decaying,

utpadya hi nirudhyante, teṣāṁ vyupaśamaḥ sukham. 1.3
after arising they cease, the stilling of them is good. The verse in Pāḷi is attributed to the Buddha in SN 15.20; to Sakka in DN16; to Mahā Moggallāna at Thag 1159; to Sopāka, Dhammasavaniya, Ekadhammassavaniya and Mahāpajāpatigotamī in the Apadāna, to the Bodhisatta in Ja 95.

A-nityāḥ (m. nom. pl.) impermanent; bata (indec.) indeed; saṁskārāḥ (m. nom. pl.) conditioned things; utpāda-vyaya-dharmiṇaḥ (m. nom. pl.) having the nature of arising and decaying; utpādya (abs.) having arisen; hi (indec.) for; nirudhyante (3rd. pl. pass.) they cease; teṣām (m. gen. pl. dem. pron.) of them; vyupaśamaḥ (m. nom. sg.) the stilling; sukham (n. nom. coll. sg.) good.

Aniccā vata saṅkhārā, uppādavayadhammino,
Conditioned things are indeed impermanent, their nature is arising and decaying,

uppajjitvā nirujjhanti, tesaṁ vūpasamo sukho ti.
after arising they cease, the stilling of them is good.

[4 ≈ Dhp 146]
[rh.q.]

Ko nu harṣaḥ ka ānanda, evaṁ prajvalite sati? Prajvalite sati, and pajjalite sati in the parallel, are locative absolutive construction giving the meaning: while burning.
Why this laughter, what is this joy, while being burned thus?

Andhakāraṁ praviṣṭāḥ stha, pradīpaṁ na gaveṣatha? 1.4
You have entered the darkness, do you not seek for the light?

Kaḥ (m. nom. sg. inter. pron.) what?; nu (indec.) indeed; harṣaḥ (m. nom. sg.) laughter; kaḥ (m. nom. sg. inter. pron.) what?; ānandaḥ (m. nom. sg.) joy; evam (indec.) thus; prajvalite (m. loc. abs. sg. pp.) burned; sati (m. loc. abs. sg. prp.) while being; andha-kāram (m. acc. sg.) darkness; praviṣṭāḥ (m. nom. pl. pp.) having entered; stha (2nd. pl. perf.) you have; pradīpam (m. acc. sg.) a light; na (indec.) not; gaveṣatha (2nd. pl. pres.) you seek

Ko nu hāso, kim-ānando, niccaṁ pajjalite sati?
Why this laughter, why this joy, while constantly being burned?

Andhakārena onaddhā, padīpaṁ na gavesatha?
When enveloped Variations in meaning are pointed out by italics. by this darkness, do you not seek for a light?

[5 cf. Dhp 149]
[rh.q.]

Yānīmāny apaviddhāni, vikṣiptāni diśo diśam,
kāpotavarṇāny asthīni, tāni dṛṣṭveha kā ratiḥ? 1.5
These pigeon-coloured bones, Usually, I have translated pādayuga by pādayuga in this translation, but very occasionally it is not possible. Here, the subject of the verse, the bones (asthīni) only occurs in the second pādayuga, whereas the demonstrative pronoun which points to it, is in the first pādayuga. As we can’t make this work fluently in English we have to take the two lines together. thrown away, scattered in the directions, having seen them here, why is there delight?

Yāni (n. nom. pl. rel. pron.) which; imāni (n. nom. pl. dem. pron.) these; apaviddhāni (n. nom. pl. pp.) thrown away; vikṣiptāni (n. nom. pl. pp.) scattered; diśaḥ diśam (f. acc. pl. + f. acc. sg.) in every direction; kāpota-varṇāni (n. nom. pl.) pigeon-colored; asthīni (n. nom. pl.) bones; tāni (n. nom. pl. dem. pron.) them; dṛṣṭvā (abs.) having seen; iha (indec.) here; kā (f. nom. sg. inter. pron.) what; ratiḥ (f. nom. sg. pp.) delight.

Yānimāni apatthāni, alāpūne va sārade,
kāpotakāni aṭṭhīni, tāni disvāna, kā rati?
These pigeon-coloured bones, discarded, like white gourds thrown away in autumn, having seen them, why is there delight?

[6 ≈ Ja 510.1]
[stm.]

Yām eva prathamāṁ rātriṁ garbhe vasati mānavaḥ,
From the very first night The words prathamāṁ rātriṁ are in the accusative case, but seem to possess an ablative meaning, from… that a person dwells in the womb,

aviṣṭhitaḥ sa vrajati, gataś ca na nivartate. 1.6
unsteadily one goes, having gone without turning back.

Yām (f. acc. sg. rel. pron.) that; eva (indec.) indeed; prathamām (f. acc. sg.) first; rātrim (f. acc. sg.) night; garbhe (m. loc. sg.) in the womb; vasati (3rd. sg. pres.) dwells; mānavaḥ (m. nom. sg.) a person; aviṣṭhitaḥ (m. nom. sg. adj.–>adv.) unsteadily; saḥ (m. nom. sg. dem. pron.) that one; vrajati (3rd. sg. pres.) goes; gataḥ (m. nom. sg. pp.) going on; ca (indec.) and; na (indec.) not; nivartate (3rd. sg. pres.) turns back.

Yam-ekarattiṁ paṭhamaṁ gabbhe vasati māṇavo,
From that very first night that a person dwells in the womb,

abbhuṭṭhito va so yāti, sa gacchaṁ na nivattati.
arisen, one proceeds, going on without turning back.

[7 ≈ Ja 461.6]
[stm.]

Sāyam eke na dṛśyante kālyaṁ dṛṣṭā mahājanāḥ,
Some of the many folk seen in the morning do not see the evening,

kālyaṁ caike na dṛṣṭante sāyaṁ dṛṣṭā mahājanāḥ. 1.7
some of the many folk seen in the evening do not see the morning.

Sāyam (indec.) in the evening; eke (m. nom. pl.) some; na (indec.) not; dṛśyante (3rd. pl. pass.) are seen; kālyam (indec.) in the morning; dṛṣṭāḥ (m. nom. pl. pp.) seen; mahā-janāḥ (m. nom. pl.) the many folk; kālyam (indec.) in the morning; ca (indec.) and; eke (m. nom. pl.) some; na (indec.) not; dṛśyante (3rd. pl. pass.) are seen; sāyam (indec.) in the evening; dṛṣṭāḥ (m. nom. pl. pp.) seen; mahā-janāḥ (m. nom. pl.) great many people.

Sāyam-eke na dissanti pāto diṭṭhā bahujjanā,
Some of the many people seen in the evening do not see the morning, The pādayugas are reversed in the Pāḷi. The same happens in the following verse also.

pāto eke na dissanti sāyaṁ diṭṭhā bahujjanā.
some of the many people seen in the morning do not see the evening.

[8 cf. Ja 538.101]
[rh.q.]

Tatra ko viśvasen martyo, daharo ’smī ti jīvite?
Therefore, what mortal would trust in life, thinking: I am yet young?

daharāpi mriyante hi, narā nāryaś ca-n-ekaśaḥ. Bernhard identifies the -n- as a sandhi consonant. 1.8
for even the young die, men and women, one by one.

Tatra (indec.) therefore; kaḥ (m. nom. sg. inter. pron.) what?; viśvaset (3rd. sg. opt.) would trust; martyaḥ (m. nom. sg.) mortal; daharaḥ (m. nom. sg.) young; asmi (1st. sg. pres.) I am; iti (indec.) indicating thinking; jīvite (n. loc. sg.) in life; daharāḥ (m. nom. pl.) the young; api (indec.) even; mriyante (3rd. pl. pres. pass.) die; hi (indec.) for; narāḥ (m. nom. pl.) men; nāryaḥ (f. nom. pl.) women; ca (indec.) and; ekaśaḥ (indec.) one by one.

Daharā pi hi miyyanti, narā ca atha nāriyo,
For even the young die, men and also women, The lines are inverted in the Pāḷi. Two more verses from this Jātaka are found below.

tattha ko vissase poso, daharomhī ti jīvite.
therefore, what person would trust in life, thinking: I am yet young?

[9]
[stm.]

Garbh(e hy) eke This reading is from manuscript EU1. Bernhard read garbha eke, but this is problematic on a number of counts: 1) Nowhere else do I find the nominative used as a locative in this text. 2) If it is a nominative, it is singular, which is different in number from the plural eke, meaning: some. 3) The reading garbhe hy eke is also parallel to the second part of the verse: tathaike sūtikākule. vinaśyante, tathaike sūtikākule,
Some perish in the womb, also some in the place of birth,

parisṛptās tathā hy eke, tathaike paridhāvinaḥ. 1.9
also some while crawling, and some while running around.

Garbhe (m. loc. sg.) in the womb; hy (separator); eke (m. nom. pl.) some; vinaśyante (3rd. pl. pres.) they perish; tathā (indec.) also; eke (m. nom. pl.) some; sūtikā-kule (n. loc. sg.) in the birthing chamber; parisṛptāḥ (m. nom. pl.) crawling; tathā (indec.) also; hy (separator); eke (m. nom. pl.) some; tathā (indec.) and; eke (m. nom. pl.) some; paridhāvinaḥ (m. nom. pl.) running about.

[10 cf. Ja 547:640a-b]
[stm. + sim.]

Ye ca vṛddhā, ye ca dahrā, ye ca madhyamapuruṣāḥ,
Those people who are old, those who are young, and those who are middle-aged,

anupūrvaṁ pravrajanti, phalaṁ pakvaṁ va bandhanāt. 1.10
they depart in due order, like a ripe fruit from its stalk.

Ye (m. nom. pl. rel. pron.) those who; ca (indec.) and; vṛddhāḥ (m. nom. pl.) the old; ye (m. nom. pl. rel. pron.) those who; ca (indec.) and; daharāḥ (m. nom. pl.) the young; ye (m. nom. pl. rel. pron.) those who; ca (indec.) and; madhyama-puruṣāḥ (m. nom. pl.) the middle-aged persons; anupūrvam (indec.) in due order pravrajanti (3rd. pl. pres.) they depart; phalam (n. nom. sg.) a fruit; pakvam (n. nom. sg.) ripe; iva (indec.) like; bandhanāt (n. abl. sg.) from its stalk.

Ye vuḍḍhā, ye ca daharā, ye ca majjhimaporisā,
Those people who are old, those who are young, and those who are middle-aged, This line is similar but the second line is very different, talking about a boon that Vessantara seeks.

mameva upajīveyyuṁ, tatiyetaṁ varaṁ vare.
they should depend only on me, this is the third boon.

[11 ≈ Snp 581 This is the number according to the Burmese texts; the number in brackets is from PTS. Similarly throughout with this text. (576)]
[stm. + sim.]

Yathā phalānāṁ pakvānāṁ nityaṁ patanato bhayam,
Just as for ripe fruits there is always a fear from falling,

evaṁ jātasya martyasya nityaṁ maraṇato bhayam. 1.11
so for mortals who are born there is always a fear from death. The parallel to this and the following verse are drawn from Sallasuttaṁ (Snp 3.8), the whole discourse is concerned with the problem of death and lamentation.

Yathā (indec.) just as; phalānām (n. gen. pl.) of fruits; pakvānām (n. gen. pl.) of ripe ones; nityam (indec.) always; patanataḥ (n. abl. sg.) from falling; bhayam (n. nom. sg.) fear; evam (indec.) so; jātasya (m. gen. sg. pp.) of one who is born; martyasya (m. gen. sg.) of a mortal; nityam (indec.) always; maraṇataḥ (n. abl. sg.) from dying; bhayam (n. nom. sg.) fear.

Phalānam-iva pakkānaṁ pāto, patanato bhayaṁ,
Like ripe fruits fall down, and from their falling there is fear,

evaṁ jātāna’ maccānaṁ niccaṁ maraṇato bhayaṁ.
just so for mortals who are born there is constantly the fear from death.

[12 ≈ Snp 582 (577)]
[stm. + sim.]

Yathāpi kumbhakāreṇa mṛttikābhājanaṁ kṛtam,
Just as with an earthenware bowl made by a potter,

sarvaṁ bhedanaparyantam evaṁ martyasya jīvitam. 1.12
so does the life of every mortal end by breaking up.

Yathā (indec.) just as; api (indec.) even; kumbha-kāreṇa (m. inst. sg.) by a potter; mṛttikā-bhājanam (n. nom. sg.) an earthenware bowl; kṛtam (n. nom. sg. pp.) made; sarvam (n. nom. sg.) every; bhedana-paryantam (n. nom. sg.) breaking up; evam (indec.) thus; martyasya (m. gen. sg.) of a mortal; jīvitam (n. nom. sg.) life.

Yathāpi kumbhakārassa katā mattikabhājanā,
Just as for earthenware bowls made by a potter,

sabbe bhedanapariyantā evaṁ maccāna’ jīvitaṁ.
so do the life of all mortals end by breaking up.

[13 cf. Ja 538.106]
[stm. + sim.]

Yathāpi tantre vitate yad yad utaṁ samupyate,
Just as when stretched out on a loom whatever is woven is used up,

alpaṁ bhavati vātavyam, evaṁ martyasya jīvitam. 1.13
and there is but little left to be woven, so with the life of a mortal.

Yathā (indec.) just as; api (indec.) even; tantre (n. loc. abs. sg.) on a loom; vitate (n. loc. abs. sg. pp.) stretched out; yat yat (n. nom. sg. rel. pron.) whatever; utam (n. nom. sg. pp.) woven; samupyate (3rd. sg. pass.) is used up; alpam (n. nom. sg.) little; bhavati (3rd. sg. pres.) there is; vātavyam (n. nom. sg. gerund.) to be woven; evam (indec.) thus; martyasya (m. gen. sg.) of a mortal; jīvitam (n. nom. sg.) life.

Yathā pi tante vitate yaṁ yad-evūpaviyyati,
Just as when stretched out on a loom whatever is woven (is limited),

appakaṁ hoti vetabbaṁ, evaṁ maccāna’ jīvitaṁ.
and there is but little left to be woven, so with the life of a mortal.

[14]
[stm. + sim.]

Yathāpi va . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Just as . . . . . . . . . . . . . . . . . . . . . . . . . . . .

. . . . . ghatano bhavati, evaṁ martyasya jīvitam. 1.14
. . . . . is a killer, so with the life of a mortal.

Yathā (indec.) just as; api (indec.) even; ghatanaḥ (m. nom. sg.) a killer; bhavati (3rd. sg. pres.) there is; evam (indec.) thus; martyasya (m. gen. sg.) of a mortal; jīvitam (n. nom. sg.) life.

[15 ≈ Ja 538.107]
[stm. + sim.]

Yathā nadī pārvatīyā gacchate na nivartate,
Just as a river from a mountain goes on and does not turn back,

evam āyur manuṣyāṇāṁ gacchate na nivartate. 1.15
so does the life of humans go on and does not turn back.

Yathā (indec.) just as; nadī (f. nom. sg.) a river; pārvatīyā (f. inst. of sep. sg.) from the mountain; gacchati (3rd. sg. pres.) goes on; na (indec.) not; nivartate (3rd. sg. pres.) turns back; evam (indec.) so; āyuḥ (n. nom. sg.) life; manuṣyāṇām (m. gen. pl.) of humans; gacchati (3rd. sg. pres.) go; na (indec.) not; nivartate (3rd. sg. pres.) turns back.

Yathā vārivaho pūro gacchaṁ nupanivattati,
Just as the waters move on when full without turning back,

evam-āyu manussānaṁ gacchaṁ nupanivattati.
so does the life of humans move on and does not turn back.

[16 cf. Snp 579 (574)]
[stm. + sim.]

Kisaraṁ ca parittaṁ ca, tac ca duḥkhena saṁyutam,
Miserable and short, and it is joined with suffering,

udake daṇḍarājīva, kṣipram eva vinaśyati. 1.16
like a line drawn by a stick in water, quickly indeed it perishes. With this line compare the prose line in the Jātakaṭṭhakathā (PTS 1.48): udake daṇḍarāji viya khippaṁ vigacchati.

Kisaram (n. nom. sg.) miserable; ca (indec.) and; parittam (n. nom. sg.) short; ca (indec.) and; tat (n. nom. sg. dem. pron.) it; ca (indec.) and; duḥkhena (n. inst. coll. sg.) with suffering; saṁyutam (n. nom. sg. pp.) joined; udake (n. loc. sg.) in water; daṇḍa-rāji (f. nom. sg.) a line made by a stick; iva (indec.) like; kṣipram (indec. adj.–>adv.) quickly; eva (indec.) indeed; vinaśyati (3rd. sg. pres.) it perishes.

Animittam-anaññātaṁ, maccānaṁ idha jīvitaṁ,
Signless, unknown, the life of mortals here,

kasirañ-ca parittañ-ca, tañ-ca dukkhena saṁyutaṁ.
miserable and short, and it is joined with suffering.

[17 ≈ Dhp 135]
[stm. + sim.]

Yathā daṇḍena gopālo gāḥ prāpayati gocaram,
Just as a cowherd drives cattle to pasture with a stick,

evaṁ rogair jarāmṛtyuḥ āyuḥ prāpayate nṛṇām. 1.17
so through sickness, We might have expected three instrumentals here, through sickness, old age and death…, but in this verse the subjects are old age and death (in the nominative case) and the means (in the instrumental case) they use is: through sickness. do old age and death drive the life out of humans.

Yathā (indec.) just as; daṇḍena (m. inst. sg.) with a stick; gopālaḥ (m. nom. sg.) a cowherd; gāḥ (f. acc. pl.) cattle; prāpayati (3rd. sg. pres.) drives; gocaram (m. acc. sg.) to pasture; evam (indec.) so; rogaiḥ (m. inst. pl.) by sicknesses; jarā-mṛtyuḥ (m. nom. sg.) old age and death; āyuḥ (n. acc. sg.) life; prāpayati (3rd. sg. pres.) drives; nṛṇām (m. gen. pl.) of humans.

Yathā daṇḍena gopālo gāvo pāceti gocaraṁ,
Just as a cowherd drives cattle to pasture with a stick,

evaṁ jarā ca maccu ca āyuṁ pācenti pāṇinaṁ.
so do old age and death drive the life out of breathing beings.

[18 ≈ Thag 145]
[stm. + sim.]

Atiyānti hy ahorātrā, jīvitaṁ coparudhyate,
Days and nights pass by, life is being consumed,

āyuḥ kṣīyati martyānāṁ, kunadīṣu yathaudakam. 1.18
the life of mortals wastes away, like water in shallow streams.

Atiyānti (3rd. pl. pres.) pass by; hy (separator); aho-rātrāḥ (m. nom. pl.) days and nights; jīvitam (n. nom. sg.) life; ca (indec.) and; uparudhyate (3rd. sg. pass.) is being consumed; āyuḥ (n. nom. sg.) life; kṣīyati (3rd. sg. pres.) wastes away; martyānām (m. gen. pl.) of mortals; kunadīṣu (f. loc. pl.) in shallow streams; yathā (indec.) like; udakam (n. nom. sg.) water.

Accayanti ahorattā jīvitaṁ uparujjhati,
Days and nights pass by, life is being consumed,

āyu khīyati maccānaṁ, kunnadīnaṁ va odakaṁ.
the life of mortals wastes away, like water in shallow streams.

This is followed by a verse in which the second pāda is the only one that can be read, and is the same as in this verse: jīvitaṁ coparudhyate. I omit it here.

[20 ≈ Dhp 60]
[stm. + ana.]

Dīrghā jāgarato rātrir, dīrghaṁ śrāntasya yojanam,
Long is the night for one awake, long is a league for one tired,

dīrgho bālasya saṁsāraḥ Saddharmam avijānataḥ. 1.19
long is transmigration for a fool who knows not the True Dharma.

Dīrghā (f. nom. sg.) long; jāgarataḥ (m. gen. sg. prp.) for one awake; rātriḥ (f. nom. sg.) the night; dīrgham (n. nom. sg.) long; śrāntasya (m. gen. sg.) for one tired; yojanam (n. nom. sg.) a league; dīrghaḥ (m. nom. sg.) long; bālasya (m. gen. sg.) for a fool; saṁsāraḥ (m. nom. sg.) transmigration; Sad-dharmam (m. acc. sg.) the True Dharma; a-vijānataḥ (m. gen. sg. prp.) for one not knowing.

Dīghā jāgarato ratti, dīghaṁ santassa yojanaṁ,
Long is the night for one awake, long is a league for one tired,

dīgho bālānaṁ saṁsāro Saddhammaṁ avijānataṁ.
long is transmigration for fools who know not True Dhamma.

[21 ≈ Dhp 62]
[rh.q.]

“Putro me ’sti, dhanaṁ me ’stī,” ty evaṁ bālo vihanyate,
“A child is mine, and wealth is mine,” so the fool suffers vexation,

ātmaiva hy ātmano nāsti, kasya putraḥ, kuto dhanam? 1.20
when even his self is not his own, how then a child, how then wealth?

Putraḥ (m. nom. sg.) a child; me (gen. sg. pers. pron.) mine; asti (3rd. sg. pres.) there is; dhanam (n. nom. coll. sg.) wealth; me (gen. sg. pers. pron.) mine; asti (3rd. sg. pres.) there is; ti (quotation marker); evam (indec.) thus; bālaḥ (m. nom. sg.) a fool; vihanyate (3rd. sg. pres. pass.) suffers vexation; ātmā (m. nom. sg.) the self; eva (indec.) indeed; hy (separator); ātmanaḥ (m. gen. sg.) his own; nāsti (3rd. sg. pres.) there is not; kasya (m. gen. sg. inter. pron.) how?; putraḥ (m. nom. sg.) child; kutaḥ (indec. inter. pron.) how?; dhanam (n. nom. coll. sg.) wealth.

Puttā matthi, dhanam-matthi,” iti bālo vihaññati,
“Children are mine, and wealth is mine,” so the fool suffers vexation,

attā hi attano natthi, kuto puttā, kuto dhanaṁ?
when even his self is not his own, how then children, how then wealth?

[23]
[stm.]

Anekāni sahasrāṇi naranārīśatāni ca
Countless hundreds of thousands of men and women

bhogāṁ vai samudānīya: vaśaṁ gacchanti mṛtyunaḥ. 1.21
have indeed gathered riches: (still) they come under the influence of death.

Anekāni (n. nom. pl.) countless; sahasrāṇi (n. nom. pl.) thousands; nara-nārī-śatāni (n. nom. pl.) hundreds of men and women; ca (indec.) and; bhogān (m. acc. pl.) riches; vai (indec.) indeed; samudānīya (abs.) having gathered; vaśam (n. acc. sg.) influence; gacchanti (3rd. pl. pres.) they come under; mṛtyunaḥ (m. gen. sg.) of death.

[24 cf. Netti p. 146]
[stm.]

Sarve kṣayāntā nicayāḥ, patanāntāḥ samucchrayāḥ,
Everything accumulated ends in destruction, what is elevated ends in a fall,

saṁyogā viprayogāntā, maraṇāntaṁ hi jīvitam. 1.22
what is joined ends in separation, life indeed ends in death.

Sarve (m. nom. pl.) all; kṣaya-antāḥ (m. nom. pl.) having destruction as their end; nicayāḥ (m. nom. pl.) accumulations; patana-antāḥ (m. nom. pl.) having a fall as their end; samucchrayāḥ (m. nom. pl.) elevated; saṁyogāḥ (m. nom. pl.) what is joined; viprayoga-antāḥ (m. nom. pl.) having separation as their end; maraṇa-antam (n. nom. sg.) ends in death; hi (indec.) indeed; jīvitam (n. nom. sg.) life.

Sabbe khayantā nicayā, patanantā samussayā,
Everything accumulated ends in destruction, what is elevated ends in a fall,

sabbesaṁ maraṇam-āgamma, sabbesaṁ jīvitam-addhuvaṁ,
for everyone comes to death, for everyone life is unstable,

etaṁ bhayaṁ maraṇe pekkhamāno, lokāmisaṁ pajahe, santipekkho.
seeing the danger in death, one should abandon worldliness, being peaceful and equanimous.

Verse 22 has only the word maraṇe, in death, visible at the start of the line. I omit it here.

[25 ≈ SN 3.22a-d See a-b in the next verse for e-f.]
[stm.]

Sarve satvā mariṣyanti, maraṇāntaṁ hi jīvitam,
All beings will die, life indeed ends in death,

yathākarma gamiṣyanti, puṇyapāpaphalopagāḥ. 1.23
according to their deeds This is a good example where the neuter singular is used with a collective sense, where we have to use the English plural to represent the meaning. they will go on, experiencing the fruits of merit and demerit.

Sarve (m. nom. pl.) all; satvāḥ (m. nom. pl.) beings; mariṣyanti (3rd. pl. fut.) will die; maraṇa-antam (n. nom. sg.) ends in death; hi (indec.) indeed; jīvitam (n. nom. sg.) life; yathā (indec.) according to; karma (n. acc. coll. sg.) deeds; gamiṣyanti (3rd. pl. fut.) they will go; puṇya-pāpa-phala-upagāḥ (m. nom. pl.) experiencing the fruit of merit and demerit.

Sabbe sattā marissanti, maraṇantañ-hi jīvitaṁ,
All beings will die, life indeed ends in death,

yathākammaṁ gamissanti, puññapāpaphalūpagā.
according to their deeds they will go on, experiencing the fruits of merit and demerit.

[26 ≈ Netti p. 94]
[adm.]

Narakaṁ pāpakarmāṇaḥ, kṛtapuṇyās tu sadgatim,
Those who do demerit (go) to purgatory, Everywhere the Pāḷi has niraya, the underworld, the Udānavarga uses its near synonym, naraka. but those who have done merit (go) a good destination,

anye tu mārgaṁ bhāvyeha, Nirvāsyanti nirāsravāḥ. 1.24
but others should cultivate the path here, the ones without pollutants will attain Nirvāṇa.

Narakam (n. acc. sg.) purgatory; pāpa-karmāṇaḥ (m. nom. pl.) those who do demerit; kṛta-puṇyāḥ (m. nom. pl.) those who have made merit; tu (indec.) but; sad-gatim (f. acc. sg.) a good destination; anye (m. nom. pl.) others; tu (indec.) but; mārgam (m. acc. sg.) the path; bhāvya (n. nom. sg. gerund.) should cultivate; iha (indec.) here; Nirvāsyanti (3rd. pl. fut.) they will attain Nirvāṇa; nir-āsravāḥ (m. nom. pl.) ones without pollutants.

Nirayaṁ pāpakammantā, puññakammā ca suggatiṁ.
Those who do demerit (go) to purgatory, those who have done merit (go) a good destination.

apare ca maggaṁ bhāvetvā, Parinibbanti nāsavā.
but others who cultivate the path, the ones without pollutants attain Parinibbāna.

[27 ≈ Dhp 128]
[stm.]

Naivāntarīkṣe, na samudramadhye, na parvatānāṁ vivaraṁ praviśya:
Neither in the firmament, nor in the middle of the ocean, nor after entering a cleft in the mountains:

na vidyate ’sau pṛthivīpradeśo yatra sthitaṁ na prasaheta mṛtyuḥ. 1.25
there is no place found on this earth where standing death would not overpower one.

Na (indec.) not; eva (indec.) indeed; antarīkṣe (n. loc. sg.) in the firmament; na (indec.) nor; samudra-madhye (n. loc. sg.) in the middle of the ocean; na (indec.) nor; parvatānām (m. gen. pl.) in the mountains; vivaram (n. acc. sg.) a cleft; praviśya (abs.) entering; na (indec.) not; vidyate (3rd. sg. pres. pass.) is found; asau (m. nom. sg. dem. pron.) that one; pṛthivī-pradeśaḥ (m. nom. sg.) a place on earth; yatra (indec.) where; sthitam (n. nom. sg. pp.) standing; na (indec.) not; prasaheta (3rd. sg. opt.) would overpower; mṛtyuḥ (m. nom. sg.) death.

Na antalikkhe, na samuddamajjhe, na pabbatānaṁ vivaraṁ pavissa:
Neither in the firmament, nor in the middle of the ocean, nor after entering a cleft in the mountains:

na vijjatī so jagatippadeso, yatthaṭṭhitaṁ nappasahetha maccu.
there is no place found on this earth where standing death would not overpower one.

[28 ≈ Netti p. 164]
[adm.]

Ye ceha bhūtā, bhaviṣyanti vā punaḥ, sarve gamiṣyanti, prahāya deham,
Whatever beings exist here, or those who will come to be again, they will all go on, having abandoned the body,

tāṁ sarvahāniṁ kuśalo viditvā, Dharme sthito, brahmacaryaṁ Brahmacarya implies both the celibate life and the highest life. To cover both meanings I use the spiritual life in this translation. careta. 1.26
having understood that is a complete loss, the skilful one, established in the Dharma, should live the spiritual life.

Ye (m. nom. pl. rel. pron.) those who; ca (indec.) and; iha (indec.) here; bhūtāḥ (m. nom. pl. pp.) beings; bhaviṣyanti (3rd. pl. fut.) will come to be; vā (indec.) or; punaḥ (indec.) again; sarve (m. nom. pl.) all; gamiṣyanti (3rd. pl. fut.) they will go; prahāya (abs.) having abandoned; deham (m. acc. sg.) the body; tām (f. acc. sg. dem. pron.) that; sarvahānim (f. acc. sg.) complete loss; kuśalaḥ (m. nom. sg.) a skilful person; viditvā (abs.) having understood; Dharme (m. loc. sg.) in the Dharma; sthitaḥ (m. nom. sg. pp.) established; brahma-caryam (n. acc. sg.) the spiritual life; caret (3rd. sg. opt.) one should live.

Ye keci bhūtā, bhavissanti ye vāpi, sabbe gamissanti, pahāya dehaṁ,
Whatever beings exist, or those who will come to be, they will all go on, having abandoned the body,

taṁ sabbajāniṁ kusalo viditvā, ātāpiyo brahmacariyaṁ careyya.
having understood that is a complete loss, the skilful one, being energetic, should live the spiritual life.

[29 cf. Thag 73]
[stm.]

Jīrṇaṁ ca dṛṣṭveha, tathaiva rogiṇaṁ, mṛtaṁ ca dṛṣṭvā, vyapayātacetasam,
Seeing the aged here, and the sick, seeing the dead, one whose mind has departed,

jahau sa dhīro gṛhabandhanāni, kāmā hi lokasya na supraheyāḥ. 1.27
the steadfast one has abandoned ties to the household, desires for the world are surely not easy to abandon.

Jīrṇam (m. acc. sg.) the aged; ca (indec.) and; dṛṣṭvā (abs.) having seen; iha (indec.) here; tathā (indec.) and; eva (indec.) indeed; rogiṇam (m. acc. sg.) the sick; mṛtam (m. acc. sg. pp.) dead; ca (indec.) and; dṛṣṭvā (abs.) having seen; vyapayāta-cetasam (m. acc. sg.) one whose mind has departed; jahau (3rd. sg. perf.) abandoned; saḥ (m. nom. sg. dem. pron.) that one; dhīraḥ (m. nom. sg.) the steadfast one; gṛha-bandhanāni (n. acc. pl.) household bonds; kāmāḥ (m. nom. pl.) desires; hi (indec.) surely; lokasya (m. gen. sg.) of the world; na (indec.) not; su-praheyāḥ (m. nom. pl.) easy to abandon.

Jiṇṇañ-ca disvā dukhitañ-ca byādhitaṁ, matañ-ca disvā, gatam-āyusaṅkhayaṁ,
Seeing the aged, the suffering and the afflicted, seeing the dead, with the life process destroyed,

tato ahaṁ nikkhamitūna pabbajiṁ, pahāya kāmāni manoramāni.
from that, having gone forth, I renounced, abandoning desires that delight the mind.

[30 ≈ Dhp 151]
[stm. + ana.]

Jīryanti vai rājarathāḥ sucitrā, hy atho śarīram api jarām upaiti,
Well-adorned royal chariots will surely wear out, and even the body undergoes decay,

satāṁ tu Dharmo na jarām upaiti, santo hi taṁ satsu nivedayanti. 1.28
but the Dharma of the good does not undergo decay, the good indeed proclaim it among the good.

Jīryanti (3rd. pl. pres.) decay; vai (indec.) surely; rāja-rathāḥ (m. nom. pl.) royal chariots; su-citrāḥ (m. nom. pl.) well-adorned; hy (separator); atho (indec.) and; śarīram (n. nom. sg.) the body; api (indec.) also; jarām (f. acc. sg.) decay; upaiti (3rd. sg. pres.) undergoes; satām (m. gen. pl.) of the good; tu (indec.) but; Dharmaḥ (m. nom. sg.) the Dharma; na (indec.) not; jarām (f. acc. sg.) decay; upaiti (3rd. sg. pres.) undergoes; santaḥ (m. nom. pl. pp.) the good; hi (indec.) indeed; tam (m. acc. sg. dem. pron.) it; satsu (m. loc. pl.) among the good; nivedayanti (3rd. pl. pres.) they proclaim.

Jīranti ve rājarathā sucittā, atho sarīram-pi jaraṁ upeti,
Well-adorned royal chariots will surely wear out, and even the body undergoes decay,

satañ-ca Dhammo na jaraṁ upeti, santo have sabbhi pavedayanti.
but the Dhamma of the good does not undergo decay, the good surely proclaim it among the good.

[31 cf. SN 48.41]
[stm.]

Dhik tvām astu, jare grāmye, virūpakaraṇī hy asi,
Let there be shame on you, vulgar old age, for you are a maker of the ugly,

tathā manoramaṁ bimbaṁ jarayā hy abhimarditam. 1.29
so are the manikins that delight the mind destroyed by decay.

Dhik (indec.) shame upon!; tvām (m. acc. sg. pers. pron.) you; astu (3rd. sg. imp.) be; jare (voc. sg.) O old age; grāmye (voc. sg.) vulgar; virūpa-karaṇī (voc. sg.) a maker of ugliness; hy (separator); asi (2nd. sg. pres.) you are; tathā (indec.) so; mano-ramam (n. nom. sg.) delighting the mind; bimbam (n. nom. sg.) manikin; jarayā (f. inst. sg.) by decay; hy (separator); abhimarditam (n. nom. sg. pp.) destroyed.

Dhī taṁ jammi jare atthu, dubbaṇṇakaraṇī jare,
Let there be shame on you, wretched old age, old age is the maker of the unattractive,

tāva manoramaṁ bimbaṁ jarāya abhimadditaṁ.
to that extent the manikins that delight the mind are destroyed by decay.

[32 cf. SN 48.41:2]
[stm.]

Yo ’pi varṣaśataṁ jīvet so ’pi mṛtyuparāyaṇaḥ,
Even the one who might live for a hundred years, even he has death as the final goal,

anu hy enaṁ jarā hanti, vyādhir vā yadi vāntakaḥ. 1.30
for, following him along, old age strikes him down, or disease, or the End-Maker.

Yaḥ (m. nom. sg. rel. pron.) one who; api (indec.) even; varṣa-śatam (n. acc. sg.) a hundred years; jīvet (3rd. sg. opt.) one might live; saḥ (m. nom. sg. dem. pron.) that one; api (indec.) even; mṛtyu-parāyaṇaḥ (m. nom. sg.) having death as the final goal; anu (indec.) along; hy (separator); enam (m. acc. sg. dem. pron.) him; jarā (f. nom. sg.) old age; hanti (3rd. sg. pres.) strikes; vyādhiḥ (m. nom. sg.) disease; vā (indec.) or; yadi (indec.) if; vā (indec.) or; antakaḥ (m. nom. sg.) the End-Maker (Death).

Yo pi vassasataṁ jīve so pi maccuparāyaṇo,
Even the one who should live for a hundred years, even he has death as the final goal,

na kiñci parivajjeti, sabbam-evābhimaddati.
no one can avoid it, all are indeed crushed.

[33]
[stm. + sim.]

Sadā vrajanti, hy anivartamānā, divā ca rātrau ca vilujyamānāḥ,
Always they go on, without turning back, by day and by night they are being destroyed,

matsyā ivātīva hi tapyamānā, duḥkhena jātīmaraṇena yuktāḥ. 1.31
like fish boiling excessively, they are yoked together with suffering, by birth and death. The instrumentals here have different scope, duḥkhena is an accompanying circumstance, whereas jātīmaraṇena (-ī- is m.c.) is the instrumental of means.

Sadā (indec.) always; vrajanti (3rd. pl. pres.) they go; hy (separator); a-nivartamānāḥ (m. nom. pl. prp.) without turning back; divā (indec.) by day; ca (indec.) and; rātrau (indec.) by night; ca (indec.) and; vilujyamānāḥ (m. nom. pl. prp.) being destroyed; matsyāḥ (m. nom. pl.) fish; iva (indec.) like; atīva (indec.) exceedingly; hi (metrical filler); tapyamānāḥ (m. nom. pl. prp.) boiling; duḥkhena (n. inst. coll. sg.) with suffering; jāti-maraṇena (n. inst. sg.) by birth and death; yuktāḥ (m. nom. pl. pp.) yoked.

Another verse was included by Bernhard after this one (1.31A, 34), but no akṣara are seen in the whole verse, so I omit it. Total numbers continue at 35.

[35]
[stm. + sim.]

Āyur divā ca rātrau ca, caratas tiṣṭhatas tathā,
Life, by day and by night, for one moving and standing still,

nadīnāṁ vā One of the characteristics of Sankritized Prakrit texts is that vā can equal iva, especially in verse texts. Edgerton (BHSD, s.v.) gives many examples, and they are found throughout this work. yathā sroto, gacchate na nivartate. 1.32
like the current of rivers, goes on and does not turn back.

Āyuḥ (n. nom. sg.) life; divā (indec.) by day; ca (indec.) and; rātrau (indec.) by night; ca (indec.) and; carataḥ (m. gen. sg. prp.) for one moving; tiṣṭhataḥ (m. gen. sg. prp.) for one standing still; tathā (indec.) and; nadīnām (f. gen. pl.) of rivers; vā (indec.) like; yathā (indec.) just as; srotaḥ (n. nom. sg.) current; gacchati (3rd. sg. pres.) goes on; na (indec.) not; nivartate (3rd. sg. pres.) turns back.

[36 cf. Ja 538.102]
[stm. + sim.]

Yeṣāṁ rātridivāpāye, hy āyur alpataraṁ bhavet,
For those in declining nights and days, life would become shorter,

alpodake va matsyānāṁ, kā nu teṣāṁ ratir bhavet? 1.33
like for fish in but little water, what delight can there be for them?

Yeṣām (m. gen. pl. rel. pron.) for those whose; rātri-divā-apāye (m. loc. sg.) in the decline of nights and days; hy (separator); āyuḥ (n. nom. sg.) life; alpa-taram (n. nom. sg.) shorter; bhavet (3rd. sg. opt.) would become; alpa-udake (n. loc. sg.) in little water; va (indec.) like; The text should probably read alpodakeva = alpodake + iva. This is the only instance of va = like in the whole text. matsyānām (m. gen. pl.) of fish; kā (f. nom. sg. inter. pron.) what?; nu (indec.) indeed; teṣām (m. gen. pl. dem. pron.) for them; ratiḥ (f. nom. sg. pp.) delight; bhavet (3rd. sg. opt.) can there be.

Yassa ratyā vivasāne, āyu appataraṁ siyā,
For whomever the night ends, life would become shorter,

appodake va macchānaṁ, kiṁ nu komārakaṁ tahiṁ?
like for fish in but little water, what use is youth there?

[37 ≈ Dhp 148]
[stm.]

Parijīrṇam idaṁ rūpaṁ, roganīḍaṁ prabhaṅguram,
This body is worn out, a nest of sicknesses, and fragile,

bhetsyate pūty asaṁdehaṁ, maraṇāntaṁ hi jīvitam. 1.34
it will undoubtedly break up and become foul, for life surely ends in death.

Parijīrṇam (n. nom. sg.) worn out; idam (n. nom. sg. dem. pron.) this ; rūpam (n. nom. sg.) body; roga-nīḍam (n. nom. sg.) a nest of sicknesses; prabhaṅguram (n. nom. sg.) fragile; bhetsyate (3rd. sg. fut.) will break up; pūti (n. nom. sg.) foul; a-saṁdeham (indec.) without a doubt; maraṇa-antam (n. nom. sg.) ends in death; hi (indec.) surely; jīvitam (n. nom. sg.) life.

Parijiṇṇam-idaṁ rūpaṁ, roganīḷaṁ pabhaṅguraṁ,
This body is worn out, a nest of sicknesses, and fragile,

bhijjati pūtisandeho, maraṇantaṁ hi jīvitaṁ.
the foul body breaks up, for life surely ends in death.

[38 ≈ Dhp 41]
[stm. + sim.]

Aciraṁ bata kāyo ’yaṁ pṛthivīm adhiśeṣyate,
In no long time, alas, this body upon the earth will lie,

śunyo vyapetavijñāno, nirastaṁ vā kaḍaṅgaram. 1.35
empty, without consciousness, cast away like a piece of wood.

Aciram (indec.) no long time; bata (indec.) alas!; kāyaḥ (m. nom. sg.) the body; ayam (m. nom. sg. dem. pron.) this; pṛthivīm (f. acc. sg.) the earth; adhiśeṣyate (3rd. sg. fut.) will lie upon; śunyaḥ (m. nom. sg.) empty; vyapeta-vijñānaḥ (m. nom. sg.) without consciousness; nir-astam (n. nom. sg. pp.) cast away; vā (indec.) like; kaḍaṅgaram (n. nom. sg.) a piece of wood.

Aciraṁ vatayaṁ kāyo paṭhaviṁ adhisessati,
In no long time, alas, this body upon the earth will lie,

chuddho apetaviññāṇo, niratthaṁ va kaliṅgaraṁ.
rejected, without consciousness, cast away like a piece of wood.

[39]
[rh.q.]

Kim anena śarīreṇa, sravatā pūtinā sadā?
What is it with this body, oozing and foul always?

Nityaṁ rogābhibhūtena, jarāmaraṇabhīruṇā. 1.36
It is constantly overcome by sickness, terrified of old age and death.

Kim (indec. inter. pron.) what?; anena (n. inst. sg. dem. pron.) with this; śarīreṇa (n. inst. sg.) with the body; sravatā (n. inst. sg. prp.) oozing; pūtinā (n. inst. sg.) foul; sadā (indec.) always; nityam (indec.) constantly; roga-abhibhūtena (n. inst. sg. pp.) overcome by sickness; jarā-maraṇa-bhīruṇā (n. inst. sg.) terrified of old age and death.

[40 cf. Thīg 140ab]
[adm.]

Anena pūtikāyena hy ātureṇa prabhaṅguṇā,
Through this foul body which is sick and fragile,

nigacchatha parāṁ śāntiṁ, yogakṣemam anuttaram. 1.37
you must go to the peace beyond, the unsurpassed safety.

Anena (n. inst. sg. dem. pron.) through this; pūti-kāyena (n. inst. sg.) foul-bodied; hy (separator); ātureṇa (n. inst. sg.) sick; prabhaṅguṇā (n. inst. sg.) fragile; nigacchatha (2nd. pl. imp.) you must go; parām (f. acc. sg.) beyond; śāntim (f. acc. sg.) peace; yoga-kṣemam (m. acc. sg.) safety; an-uttaram (m. acc. sg.) unsurpassed.

Iminā pūtikāyena āturena pabhaṅgunā,
With this foul body which is afflicted and fragile,

aṭṭiyāmi harāyāmi, kāmataṇhā samūhatā.
I am troubled, I am vexed, having uprooted desire and craving.

[41 ≈ Dhp 286]
[stm.]

“Iha varṣaṁ kariṣyāmi, hemantaṁ grīṣmam eva ca,”
“Here I will spend the rains, the winter and the summer,”

bālo vicintayaty evam, antarāyaṁ na paśyati. 1.38
a fool thinks thus, he does not see the danger.

Iha (indec.) here; varṣām (f. acc. sg.) the rainy season; kariṣyāmi (1st. sg. fut.) I will spend; hemantam (m. acc. sg.) the winter; grīṣmam (m. acc. sg.) the summer; eva (indec.) and; ca (indec.) also; iti (indec.) thus; bālaḥ (m. nom. sg.) a fool; vicintayati (3rd. sg. pres.) thinks; evam (indec.) thus; antarāyam (m. acc. sg.) the danger; na (indec.) not; paśyati (3rd. sg. pres.) one sees.

“Idha vassaṁ vasissāmi, idha hemantagimhisu,”
“Here I will dwell during the rains, here during winter and summer,”

iti bālo vicinteti, antarāyaṁ na bujjhati.
in such a way a fool thinks, he does not understand the dangerund. Comm: attano jīvitantarāyaṁ na bujjhatī ti; he does not understand the danger to his own life.

[42 ≈ Dhp 287]
[stm. + sim.]

Taṁ putrapaśusaṁmattaṁ, vyāsaktamanasaṁ naram,
That person whose mind is attached, besotted by cattle and children,

suptaṁ grāmaṁ mahaughaiva, mṛtyur ādāya gacchati. 1.39
death takes up and carries off, like a flood carries off a sleeping village. In both lines to make a smooth translation we have to read the second half of the line first.

Tam (m. acc. sg. dem. pron.) that; putra-paśu-saṁmattam (m. acc. sg.) besotted by cattle and children; vyāsakta-manasam (m. acc. sg.) one whose mind is attached; naram (m. acc. sg.) a person; suptam (m. acc. sg. pp.) sleeping; grāmam (m. acc. sg.) a village; mahā-oghaḥ (m. nom. sg.) a great flood; iva (indec.) like; mṛtyuḥ (m. nom. sg.) death; ādāya (abs.) takes up; gacchati (3rd. sg. pres.) carries off.

Taṁ puttapasusammattaṁ, byāsattamanasaṁ naraṁ,
That person whose mind is firmly attached, besotted by cattle and children,

suttaṁ gāmaṁ mahogho va maccu ādāya gacchati.
death takes up and carries off, like a flood carries off a sleeping village.

[43 ≈ Dhp 288]
[stm.]

Na santi putrās trāṇāya, na pitā nāpi bāndhavāḥ,
Children are not a refuge, nor a father, not even relatives,

Antakenābhibhūtasya, na hi trāṇā bhavanti te. 1.40
for one overcome by the End-Maker, there are indeed no refuges for you.

Na (indec.) not; santi (3rd. pl. pres.) are; putrāḥ (m. nom. pl.) children; trāṇāya (n. dat. sg.) for refuge; na (indec.) nor; pitā (m. nom. sg.) a father; na (indec.) not; api (indec.) even; bāndhavāḥ (m. nom. pl.) relatives; antakena (m. inst. sg.) by the End-Maker (Death); abhibhūtasya (m. gen. sg. pp.) for one who is overcome; na (indec.) not; hi (indec.) indeed; trāṇā (n. nom. pl.) refuges; bhavanti (3rd. pl. pres.) are; te (gen. sg. pers. pron.) for you.

Na santi puttā tāṇāya, na pitā na pi bandhavā,
Children are not a refuge, nor fathers, not even relatives,

antakenādhipannassa, natthi ñātisu tāṇatā.
for one overcome by the End-Maker, there is no refuge among relatives.

[44]
[stm.]

“Idaṁ kṛtaṁ me kartavyam, idaṁ kṛtvā bhaviṣyati,”
“This is to be done by me, this I will have done in the future,”

ity evaṁ spondato martyāṁ jarā mṛtyuś ca mardati. 1.41
thinking thus, a mortal who is striving is crushed by decay and death.

Idam (n. nom. sg. dem. pron.) this ; kṛtam (n. nom. sg. pp.) done; me (inst. sg. pers. pron.) by me; kartavyam (n. nom. sg. gerund.) is to be done; idam (n. nom. sg. dem. pron.) this ; kṛtvā (abs.) having done; bhaviṣyati (3rd. sg. fut.) it will be; iti (indec.) indicating thinking; evam (indec.) thus; spondataḥ (m. gen. sg. prp.) of one who is striving; martyam (m. acc. sg.) a mortal; jarā (f. nom. sg.) old age; mṛtyuḥ (m. nom. sg.) death; ca (indec.) and; mardati (3rd. sg. pres.) crushes.

[45 ≈ Iti 46:2]
[adm.]

Tasmāt sadā dhyānaratāḥ samāhitā, hy ātāpino jātijarāntadarśinaḥ,
Therefore always delighting in meditation, composed, ardent, seeing the end of birth and old age,

Māraṁ sasainyaṁ hy abhibhūya bhikṣavo, bhaveta jātīmaraṇasya pāragāḥ! 1.42
overcome Māra and his army, monastics, one should be one of those who cross beyond birth and death!

Tasmāt (indec.) therefore; sadā (indec.) always; dhyāna-ratāḥ (m. nom. pl.) delighting in meditation; samāhitāḥ (m. nom. pl. pp.) composed; hy (separator); ātāpinaḥ (m. nom. pl.) ardent; jāti-jara-anta-darśinaḥ (m. nom. pl.) seeing the end of birth and old age; Māram (m. acc. sg.) Māra; sa-sainyam (m. acc. sg.) with his army; hy (euphonic particle); It is noticeable in this text that hy is used to separate the anuśvāra (ṁ) from a following vowel (the word anuśvāra itself means: ‘following a vowel’). This is probably done because of the ambiguous status of the anuśvāra itself, which in lexical works is placed between the vowels and consonants. In Pāḷi, as we can see in the parallel, the rule does not apply. abhibhūya (abs.) having overcome; bhikṣavaḥ (m. voc. pl.) monastics; bhaveta (3rd. sg. opt.) one should be; jāti-maraṇasya (n. gen. sg.) of birth and death; pāragāḥ (m. nom. pl.) those who cross beyond.

Tasmā sadā jhānaratā samāhitā, ātāpino jātikhayantadassino,
Therefore delighting in meditation, composed, ardent, seeing the end of birth in destruction,

Māraṁ sasenaṁ abhibhuyya bhikkhavo, bhavatha jātimaraṇassa pāragā!
overcome Māra and his army, monastics, one must be one of those who cross beyond birth and death!

Anityavargaḥ, 1
The Chapter on Impermanence, the First