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Collection of three suttas in three languages tribute to founders

The document provides Buddhist guidelines for happiness. It recommends practicing compassion through volunteer community service. Specifically, it suggests helping at a local senior center on weekends by assisting the elderly with chores and basic needs. Regular acts of kindness and service are said to cultivate positive mental states and strengthen interpersonal connections, both of which contribute to well-being and life satisfaction.

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nemA ts`s BgvetA arhetA smZmA smZb<d`Ds`s! . st=x sdn ebAz<mg Buddhist Guide Lines for Happiness
p<NYAn<emA`dnAv gAl`el`, ak`mFmn vfs> kFr~tfpAl k=mAreg` pfyANn` aBAvp&Ap`t vF vsr 25 k` spfern ad, mFx vsr 9 kx epr aBAvp&Ap`t v> mAt=pAlf k=mAreg` m{Nfyn` d, vsr 8 kx epr aBAvp&Ap`t v> gAmfNF nfhAl` smrsf^h (elAk=b{NA) mhtA d a[t=HE pv<el` mfy gfy sfyHE QAtFn` sfhfpt` krmfn`, ov<n`x pfn` an<emA`dn` krn< pfNfs, z>vr[n`, b{NAvr[n` sh m<n<p<r[ mfnfpfrfyn` vfsfn` DAr~mfk Dn prftYAgeyn` emm Dr~m g&$Ty enAmfel` pfrfnmn< l[ebZ. emm udAr Dr~mdAnAn<BAv bleyn` at`pt` krgn`nA k=sl Vk`tfy, E` sfyHEm QAtFn`x ssr s<gtf s^KYAt smZpt` at`vF nfvn` s<v pfNfsm eh`t= evZvA! vAsnA evZvA! 2010 j<nf ms 10 vn dfn
vfeV`S s`t=tfy Dr~m dAny sHdhA g&$Tyk` sks` kr edn els ap vfsfn` krn ld il`lFm prfdf, itA oZn{kmfn` hA st=xn` Em kAr~yy ix< kr z<n` apeg` hft mft& f vF.vF. ep&`mvr~Dn sh dyA ep&`mvr~Dn yn edpLx apeg` hRdy^gm s`t=tfy pL krn atr, emm p<NY kr~m Vk`tfy ov<n`x ct=rAr~y stY Dr~my avebA`Dy pfNfs eh`t= evZvA’yf itsftfn` p&Ar~TnA krn`enm<. klx evZlAvx emm epAt m<z&Ny krz<n` m<z&NAlyADfptf t=mA a[t=HE kAr~y mN`wlyx d, apeg` s`t=tfy p<d krn atr, emZ sHdhA upkAr kL sfyHE ednAxm pfn` an<emA`dn` krm<.. k=mAreg` pv<elhf sAmAjfk, sAmAjfkAevA`. .
epr vdn gRh jFvfty sAr~Tkv gt kfrFmx avVY uped`VAt`mk Dr~m kr[N< a[t=Lt` s>t& rAVfyk` tf&pfxkey` dk`nx l[ebZ. E` s>t& at=rfn` ebAehA` ugt=n`eg` vfms<mx lk`vn`en` m^gl, prABv, vYg`Gpj~j sh sfgAelA`vAd yn s>t&yn`y. m^gl s>t&ey` emelAv dfy<N<vx eh`t= vn, apAy mAr~gy ah<rn kr[N< an`tr~gt vn atr prABv s>t&ey` edelAvm pfrfhFmx eh`t= vn kr[N< a[t=Lt` evZ. b<z<rjANn` vhn`es`egn` emelAv dfy<N<vx eh`t= vn m^gl kr[N< 38 k` d[ngt` dfvY p<t&yAx ps< dfn gATA 12 kfn` un`vhn`es` vdAeL` emelAvt` prelAvt` pfrfhFmx eh`t= vn kr[N< 23 kf. dFGjAn< ekA`lfy p<t&yA b<z<rz<n` evt ELM p[vs<evZ ps`kmZ s<v vfHdfn, Eeht` krdr kmZkexAl<vlfn` pFwA vfHdfn tmn`x emelAv dfy<N<vx eh`t= vn dhmk` ed`VnA krn elsyf. emm il`lFm pfLfgt` un`vhn`es` kr[N< 8 kfn` smn`vft vYg`Gpj~j s>t&y ed`VnA kL es`k. BAgYvt` b<z<rjANn` vhn`es` sfgAlk nmZ tr[NyAx cArft& ehvt` sfrft` nmfn` hHz<n`vn kLy<t= ehAHd ed` (y<t=kmZ) sh vArft& ehvt` vfrft` nmfn` hHz<n`vn enAkL y<t= ed` ehLf krmfn` gfhf vfny nmfn` d hHz<n`vn sfgAelA`vAd s>t&y ed`VnA kL es`k. emm s>t& a[s<rfn` st=x sdn ebAz<mg nmfn` emm Dr~m g&$Ty sks` kL vF. vF. ep&`mvr~Dn sh dyA ep&`mvr~Dn y<vL b<d`D Dr~my t=Lfn` ld mAnsfk shny sh dhmZ rsy vfHdfmfn` Dr~m g&$T sks` kr sehA`dr jntAv atr ebdA edmfn` krn es`vy p&V^snFyyf. mFx epr d m^gl, rtn, krNFy emt`t, DmZm ck`kp`pvt`tn, Djg`g sh mhA stfpxZXAn yn s>t& pAlf, sf^hl, i^gF&sf yn BASA t=enn`m sks` ekAx ebdA edn ldF. emm Dr~m dAnmy st`kArey` tvt` idfrf pfyvrkf, st=x sdn ebAz<mg nmfn` ELf dk`vn emm agnA Dr~m g&$Ty. jFvftey` s[Hd{ smey` ‘sbZb dAn^ DmZm dAn^ jfnAtf’ yn b<z< vdnx an<gtv emv[nf st`kAr~yyn`hf eyedn ob edpLx t=n<r[vn` st= s<vfsf g=N bleyn` kAyfk hA mAnsfk s<vyt` dFr~GAy<St` p&Ar~TnA krmf. cfr^ tfxZXt= elAks`mf^, smZmA smZb<d`DsAsn^! k[nwAevZ exAerAn`exA` mhA vfhArvAsF, dhmZ pAsel` p&DAnAcAr~y, aDYApnevZdF p>jY uw<pfhfl`el` vfmlb<d`Df s`vAmFn` vhn`es`. 1
st=x sdn ebAz<mg h[Hdfn`vFm BAgYvt` b<z<rjANn` vhn`es` vfsfn` emyx av<r[z< 2553 kx pmN epr, sfyl< elA`k s#vyAeg` yhpt pfNfst` nfr~vANAvebA`Dy pfNfst` mhA kr[NAevn` hA mhA p&QAevn` ed`VnA krn ld dhmkf, b<z<dhm. elA`key` d[nx adhn aAgmZ at=rfn` p[rNftm aAgmk` v<vd vr~tmAneyhf pvA elUkfk aBfvRd`Dfy hA s<best aep`OSAevn` Em mAr~gey` gmn` krn s[d[h[vt=n` ebAehA`y. emhf d[k`evn m^gl, prABv, vYg`Gpj~j hA sfgAelA`vAd yn s>tvlfn` emelAv hA prelAv s<B & sfd`Dfy slsA gn`nA ay<r[t` eBUtfk hA aADYAt`mfk vVeyn` pfrfhFmx lk`vn ay<r[t` p[h[dflf eker~. Eemn`m avsAney` nfvn` s<v at` vfHdgn`nA aAkAry d dk`vyf. emm s<t& sterhf a[t=Lt` kr[N< EdfendA jFvftey` dF p&AeyA`gfkv eyAdA g[nFemn` emelAv jFvft vwAt` ar~Tvt`v sh PldAyF els gtkfrFmxt` aADYAt`mfk hA sAmAjfk dfy<N<v slsA g[nFmxt` h[kfvnvA a[t. ad smhr ay b<z<n` vhn`es` vfsfn` ed`VnA krn ld emm sd`Dr~my pfLfbHdv vfevZcnAt`mk dRS`xf ekA`Nykfn` y<t=v n<tn gfhf smAjyx enAg[lepn bvx ecA`dnA krtf. vfeV`Seyn`m elUkfk s[p smZpt` nfsf prfdf B=k`tf vfdmxt` aAr~Tfk H F vVeyn` vt`epAehAst` vFmxt` gfhfyAx bADA pm<N<vn bv mt=kr dk`vtf. Ees`m b<d`D BASfty mnA avebA`Dykfn` prfVFlny enAkL Em pfrfs b<z<dhm aV=BvAdF aAgmk` els h[Hdfn`vFmx d epLeMtf. tvz<rxt` smhr[ b<z<dhm elUkfk jFvfty at` h[r gfy BfOS< BfOS>NFn`x pmNk`m sFmA v> aAgmk` els d p&kAV krmfn` vfsfEk` vn sfyves` gfhfynx kfsfes`t`m p&AeyA`gfkv pfLfp[dfy enAh[kf, an<cft aAgmk` yyf tr~k krtf. b<z<n` vhn`es` vfsfn` ed`VnA krn ld emm ut=mZ Dr~my pfLfbHdv dk`vn< lbn emvn` mf#TYA s^kl`p stYyyf kfsfes`t` pfLfgt enAh[kfy. s[d[h[vt=n` atr d[n<z< jnp&fyBAvyx lk`v a[tf emm s>t& ster~ aw^g= b<d`D BASfty yemk` avebA`Deyn` y<t=v kfyvA et`r[mZ gn`en` nmZ vfgsfn`m Em v[rdf vfevZcnAt`mk ecA`dnA sfyl`lm pfLfgt enAh[kf nfS`Pl vYAyAm els vxhA gn< a[t. Eelsm emm s>t&vlfn` idfrfpt` ekern kr[N< s[eNkfn`m gfhfyn`eg` EdfendA jFvn kxy<t= sAr~Tk kr g[nFmx r[k=l` edn bv DnAt`mkv sftFmx y<h<s<l< vn< a[t. Eemn`m gfhf b[tfmt=n`eg` aADYAt`mfk sft=mZ p[t=mZ hA aAcAr Dr~myn` aBfvr~Dnyx d emm kr[N< ebehvfn` upkArF vn< a[t. emhf dF etA`rA egn a[tf emm s>t& strm iht dk`vn ld sfyl<m v[rdf vfevZcnAt`mk dRS`xFnx EkehlAm pfLft=r[ spyyf. b<z<n` vhn`es` mhAkr[NAevn` hA mhA p&QAevn` ed`VnA krn ld prfdf aAr~Tfk dfy<N<vkfn` etArv aADYAt`mfk dfy<N<vk` lbAg[nFm EtrmZm phs< enAevZ. emhfdF h[kftAk` z<rx Dr~mAn<k+lv alskmfn` etArv m<dl` upyA g[nFmx an<m[tfy lbA dF a[t. Eb[vfn` emelAv s[p smZpt` prfeBA`jny hA esUBAgYy udA krg[nFm sHdhA gfhf jFvft h[wgs`vA g[nFm ebUd`D s[d[h[vt=n` vVeyn` apeg` y<t=kmk` d evyf. Em p&tfpt`tfvlx an<k+lv p&AeyA`gfkt`vyx m<l`t[n` edmfn` EdfendA cr~yA s[ls<mZ krgn`en` nmZ 2
p&tYOS vVeyn` ik`mnfn`m gfhf smAjey` sfyl< ednAxm s[pvt` vAsnAvn`t esUBAgYmt` jFvft gtkfrFemZ vAsnAv udAvn< a[t. emm kr~tvYey` p&DAn aep`OSAv vn<ey` b<z<n` vhn`es` vfsfn` ed`Vft sd`Dr~my phs<evn`m avebA`D krgnfmfn` gfhf jFvft vwAt` ar~Tvt` krg[nFmx ymZ mg epn`vFmk` kfrFmy. ut=mZ V&F sd`Dr~mey` bfHdk` vn emm vxfnA s>t& ster~ prfvr~tn srl sf^hl hA i^g&Fsf bsfn`, h[kf s{mvfxm evn` evn`v kr[N< vVeyn` epL gs`vA a[t. Eb[vfn` E`vA phs<evn` kfyvFmxt` ar~TAvebA`Dy lbA g[nFmxt` upkArF vn< a[t. emm b<d`D BASft elUkfk vVeyn` sAr~Tk jFvft gtkfrFmxt` elAekA`t`tr s[p smZpt` at` vfHdFmxt` mg epn`vn< a[t. emm g&$Ty sks` kfrFmx apv unn`z< kr v> sh mg epn` v>, Eemn`m eprvdn lfyA z<n`, k[nwAevZ exAerAn`exA` mhA vfhArvAsF, dhmZ pAsel` p&DAnAcAr~y, aDYApnevZdF p>jY uw<pfhfl`el` vfmlb<d`Df s`vAmFn` vhn`es`x nms`kAr p>r~vkv egUrvy p<d krm<. Eemn`m embHz< kxy<t=vlx apx nftrm shAy edn, emm g&$Ty al^kAr els s[ksFmx tAOSN shAy lbAz<n`, p<b<z, as^gA, cmflA, sh acl yn < aAdrNFy z> dr[vn`x s`t=tfvn`t vn atr emyfn` ap at`pt` krgn`nA sfyHE pfn` an<emA`dn` krm<. sfyHE st`veyA` nfz<k` evt`vA! nFerA`gF evt`vA! s<vpt` evt`vA! s[ks<m:- vF. vF. ep&`mvr~Dn sh dyA ep&`mvr~Dn Buddhist guide lines for Happiness Introduction Buddhism is the religion of Enlightenment-where the emphasis on great compassion and wisdom, which was expounded about 2553 years ago by the Buddha. It is one of the oldest religions still being practised in the whole world, hostile to worldly progress and happiness. The four sermons presented here namely – Mangala, Parabhava, Vyagghapajja and Sigalovada – explain us how to gain prosperity and happiness, how to avoid material, moral and spiritual downfall and enlighten us on the blessings in life to win the bliss of deliverance. These four suttas are very useful and practical guidelines for every day life, to lead personal improvement, spiritual progress and social development. Some people used to criticise that the Buddha was not unduly concerned with the social life, economic progress, worldly happiness and material welfare of his lay disciples in the modern world. Those same people who have not properly 3
read or heard about Buddhism say it is a pessimistic religion. Some others have tried to show that this teaching meant or relevant only for monks and nuns who have renounced the worldly life. Further they say ordinary lay people could not follow or practise Buddha‟s Teaching and come to conclusions that Buddhism is not significant to 21 st century humanity. These misconcepts that come from a lack of clear understanding of what Buddha taught are wrong. But when you read and understand what you find in these suttas you will very quickly dispel any such misinformed views. Very soon you find these four sermons are very useful and practical guide lines for every day life, which serve as a foundation for intellectual and ethical development. All these suttas mentioned here are shining examples that reflects such criticism is entirely unwarranted. The Buddha had emphasized that without some degree of economic well being spiritual progress was entirely difficult. He therefore asked his lay disciples to earn money in a righteous way as much as possible without being lazy. So try your best to adjust yourself to live according to these noble principles where you can win every happiness and prosperity in this world. The Buddha has shown the clear way, we just only need to follow all these guide lines and practise of which brings immediate results. The main intention of this task is to make the teaching of Buddha more accessible and easy understood. These four valuable suttas mainly related to code of discipline are presented in Sinhala and English translations to make more easier to read and understand and practice with every devotion to achieve prosperity and happiness in this life and next. We are so much grateful with all respect to Venerable Udupihille Wimalabuddhi Thero (B.Ed), the Principal of the Dhamma School of the Toronto Maha Vihara in Canada, for his sincere and unstinting support. He encouraged us with necessary guidence and useful suggestions to bring this book to its present form. We also extend our sincere thanks for his kindness to write a Forward for this book. In preparing this book we have been helped as on earlier occasions by our loving children Pubudu, Asanga, Chamila, and Achala. We thank them for their kind valuable support and effort in outstanding technical editing. May they all share this fortune of Merits. May all beings be happy, healthy and well! Prepared by - V. V. Premawardena & Daya Premawardena. 4
mhA m^gl s<t`t^ - mhA m^gl s>t&y Maha Mangala Sutta The Discourse on Blessings tf&pfxkey` K<d`dk nfkAyx ayt` s<t`t nfpAteyhf En mhA m^gl s>t&y ebUd`D s[d[h[vt=n` atr itA jnp&fyy. m^gl kr[N< itA srlv gATAmy s`vr{peyn` idfrfpt` vF a[tf ay<r[ oZn{m ayk=eg` mtkey` phs<evn`m !HdFyAmx upkArF evZ. tvd gfhf jFvfty yhmgx eyAm< krvn, vhAm p&tfPl at`vfHdfy h[kf emZ gATA epeLhf a[t=lt` m^gl kr[N< s`t&F p<r[S eB`deyn` etArv oZn{m vys` kAN`wyk ayx v<vd phs<evn` pfLfp[dfy h[kfy. Ees`m oZn{m t#vyk sfxfn, oZn{m aAgmk` adhn, oZn{m aDYApn mxZxmk sfxfn ayx d phs<evn`m s$dfxZXfkvm p&tfPl enlA gt h[kf prfdf s[ksF a[t. . emm v[dgt` s>t&eyhf sfyl< ednA vfsfn`m p&g=N kL h[kf ut=mZ m^gl kr[N< 38 k` sft` gn`nA ay<rfn` d[k`evZ. EmHgfn` ap atr m<l` b[s egn a[tf s<B nfmft, f vAsnA Vk`tfy v[nf mf#TYA vfV`vAsvlfn` etArv, yhpt` nfv[rdf kAy kr~m, vcF kr~m hA menA` kr~m ekerhf vfV`vAsy a[tf ekAx E`vA eds s<BvAdFv b[lFmx apv unn`z< krvyf. EdfendA jFvftey` dF apx upkArF vn yh mg epn`vn ut=mZ m^gl kr[N< emhf d[k`evn atrm b<z< dhemZ m>lfk prmAr~Ty vn nfr~vANy sAOSAt` kr g[nFmx d k&meyn` eyAm< krvA a[t. evnt` uped`Vyk` enAm[tfv v<v d eknk=x elUkfk emn`m elA`ekA`t`tr aBfvRd`Dfy slsA g[nFmx h[kf smZp>r~N upeds` mAlAvk` emm m^gl s>t&eyhf a[t=lt` evZ. This mangala sutta find in Tipitaka - Khuddaka Nikaya - Sutta Nipata - is one of the most important and popular teachings in Buddhism. It is so well known among all Buddhists is because of the wide range of teachings within a few easily remembered stanzas or verses. Though this discourse is proclaimed by Buddha it also provides unfailing guidance, capable of direct application and immediate fruitful use by people in all walks of life, irrespective of differences of sex or status, race or religion, creed or education. There are all together thirty eight (38) good qualities or highest blessings to be developed by every one, introduced in a very pleasant way in this great sermon. It reflects a new light on new angle on luck, omens, auspiciosness and encourage reliance upon on one‟s own good deeds, speech, and thoughts. This teaching includes the most basic blessings or useful practical guidelines, each and every one should have and lead gradually to the highest qualities required to win the ultimate blessings of Nibbana. It is a complete manual for building up successful and stable life, without any need for supplication to power besides oneself. This is the main purpose of this sutta. 5
Ev^ em s<t^: Ek^ smy^ BgvA sAv#Tfy^ vfhrtf, ejtven anATpfN`wfks`s aArAem. aT eKA aJ`JtrA edvtA aBfk`kn`tAy rt`tfyA aBfk`kn`tvN`NA ekvlkp`p^ ejtvn^ oBAes#vA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvn`t^ aBfvAed#vA Ekmn`t^ axZXAsf. Ekmn`t^ XftA eKA sA edvtA Bgvn`t^ gATAy aj~ODBAsf. mA vfsfn` emes` asn ldF: Ek` smeyk`hf BAgYvt=n` vhn`es` s[v[t` n<vr smFpeyhf ej~tvn nmZ v> aen`pfHw< sfx<h<eg` aArAmeyhf v[w vsn es`k. Ekl`hf vnAhF, Ek`trA dfvY p<t&eyk` rAt&feyhf p&Tm yAmy ik`m v> kl`hf yhpt` VrFr vr~Neyn` y<t=v sfyl< ej~tvny bb<l<vA, BAgYvt=n` vhn`es` ymZ t[enk`hf d, Et[nx ELMfey`y. ELM, BAgYvt=n` vhn`es`x nms`kAr ekAx Ekt`pesk sfxfey`y. Ekt`pesk sfxf Em dfvY p<t&yA BAgYvt=n` vhn`es`x gATAvkfn` emes` kr[N< s[L keL`y. Thus, have I heard: On one occassion The Blessed One was dwelling at the monastery of Anathapindika, in Jetha‟s Grove, near Savatthi. Now, when the night was far advanced, a certain deity, whose surpassing splendour illuminated the entire Jetha Grove came into the presence of the Blessed One and drawing near, respectfully saluted him, and stood on one side. Standing thus he addressed the Blessed One in verse. 1. bh> edvA mn<s`sA c – m^glAnf acfn`ty<^ aAk^KmAnA esAt`TAn^ - b&{hf m^glm<t`tm^. edelAv yhpt k[mtf edvfeyA` d, mn<SYeyA` d, m^gl kArNyn` sft+h. Em edvf mfnfs<n`x an<kmZpAevn` hft s<v Elvn ut=mZ m^gl kr[N< ed`VnA kL m[nvf. Many deities and men, yearning after good have pondered on Blessings. Pray, tell me the highest Blessings. emt[n` sfx Ek` Ek` gATAv sh Ehf En m^gl kr[N< d[k` evZ. 2. aesvnA c bAlAn^ - pN`wftAn^ c esvnA p>jA c p>jnFyAn^ - Et^ m^glm<t`tm^.  aesvnA c bAlAn^ - an<vN bAlyn` es`vny enAkfrFm – to avoid the company of fools  pN`wftAn^ c esvnA - pN`wftyn` es`vny kfrFm – to associate with the wise  p>jA c p>jnFyAn^ - b<d`DAdF pfdfy y<t`tn` pfdFm – to honour those who are worthy of honour 6
3. ptfr{p edsvAesA c – p<bZeb c ktp<J`JtA at`t smZmA pNfDf c – Et^ m^glm<t`tm^.  ptfr{p edsvAesA c - s<z<s< epedesk vfsFm – to reside in a suitable locality  p<bZebZ c ktp<J`JtA - epr kL pfn` a[tf bv – to have done meritorious actions in the past  at`t smZmA pNfDf c - sft mnAv pfhfx<vFm – to set oneself in the right course 4. bAh<scZc^ c sfp`p^ c – vfneyA c s<sfk`KfetA s<BAsftA c yA vAcA – Et^ m^glm<t`tm^.  bAh<scZc^ c – ebAehA` a[s> pfr{ t[n` a[tf bv – to have much (vast) learning  sfpp^ c - Vfl`p (hs`t kr~mAn`tAdF) d[nFm – to be skillful (proficient ` at work) in handicrafts  vfneyA c s<sfk`KfetA – mnA hfk`mFemn` y<t= vfnygr[k bv – to be well trained in a code of discipline  s<BAsftA c yA vAcA – yhpt` vcn kFm – to practise pleasant speech 5. mAtApft+ upxZXAn^ - p<t`tdArs`s s^gehA anAk=lA c kmZmn`tA – Et^ m^glm<t`tm^.  mAtApft+ upxZXAn^ - mvZpfynx uvx[n` kfrFm – to support our parents  p<t`tdArs`s s^gehA – aM<dr[vn`x s^g&h kfrFm – to cherish wife and children  anAk=lA c kmZmn`tA – nfrv<l` kr~mAn`t a[tf bv – to engage in peaceful occupations 6. dAn^ c DmZmcrfyA c – JAtkAn^ c s^gehA anvj~jAnf kmZmAnf – Et^ m^glm<t`tm^.  dAn^ c – dn` dFm – to be charitable (generous in giving)  DmZmcrfyA c – Dr~meyhf (ds k=sl`h) h[sfrFm – righteous in conduct f  JAtkAn^ c s^gehA – n{ynx s^g&h kfrFm – the helping of relatives  anvj~jAnf kmZmAnf – nfv[rdf kf&yA a[tf bv – blameless actions 7. aArtf vfrtf pApA – mj~jpAnA c sJ`JemA ap`pmAedA c DmZemZs< - Et^ m^glm<t`tm^.  aArtf (pApA) – pApeyhf enAa[l`m - to have no desire for evil 7
 vfrtf pApA – ak=sleyn` evn`vFm – to abstain from evil (unwholesome actions)  mj~jpAnA c sJ`JemA – mt`p[nfn` v[LkFm – to refrain from intoxicants  ap`pmAedA c DmZemZs< - s[m k=sl` dhmZhf pmA enAvFm – steadfastness in virtue 8. gArevA c nfvAetA c – sn`t=xZXF c ktJ`Oz<tA kAeln DmZm svN^ - Et^ m^glm<t`tm^.  gArevA c – gr[ kL y<t`tn`x gr[ kfrFm – to be respectful  nfvAetA c – yxht` pht` bv (nfhtmAnF bv) – to be humble  sn`t=xZXF c – ld edyfn` st=x<vFm – contentment  ktJ`Oz<tA – kL g=N s[lkFm – to be grateful  kAeln DmZmsvN^ - s<z<s< kl`hf dhmZ a[sFm – listen to the Dhamma in due occations 9. Kn`tF c esAvcs`stA – smNAn^ c ds`sn^ kAeln DmZm sAkcZCA – Et^ m^glm<t`tm^.  Kn`tF c – ivsFm – to be patience  esAvcs`stA – kFkr[ bv – to be obedient  smNAn^ c ds`sn^ - V&mNyfn` d[kFm – to associate with monks  kAeln DmZm sAkcZCA – s<z<s< kl Dr~m sAkcZCA kfrFm – have religious discussions on due occations 10. tepA c b&h`mcrfy^ c - arfyscZcAn ds`sn^ nfbZbAN scZCfkfrfyA c – Et^ m^glm<t`tm^.  tepA c – tps – self control – self restraint  b&h`mcrfy^ c – ut=mZ h[sfrFm – a holy and chaste life  arfyscZcAn ds`sn^ - sfv<ss` d[kFm – perception of the Noble Truths  nfbZbAN scZCfkfrfyA c – nfvn` avebA`D kr g[nFm – realisation of Nirvana 11. P<xZXs`s elAkDmZemhf – cft`t^ ys`s n kmZptf aesAk^ vfrj^ eKm^ - Et^ m^glm<t`tm^.  P<xZXs`s elAkDmZemhf – cft`t^ ys`s n kmZptf – axelA` dhmfn` yemk=eg` sft kmZpA enAvFm – whose mind does not flutter by contact with worldly contingencies 8
 aesAk^ - eVA`k rhft bv – to be free from sorrow  vfrj^ - rAgAdF ekels` z>vflf n[tf bv – to be free from defilements  eKm^ - bfy rhft bv – to have lasting peace and security 12. EtA dfsAnf kt`vAn – sbZbt`TmprAjftA sbZbt`T esAt`Tf^ gcZCn`tf - t^ ets^ m^glm<t`tm^’tf. embHz< yhpt` kr[N< an<gmny krn`nA v> ay, sfyl< tn`hf enAp[rz<nAh< sfyl< t[n s[ptx eytf. ov<nx emm kr[N< axtfs (38) ut=mZ mHg=l` kr[N< evZ. edelAv v[w sdA ln kr[N< evZ. To them, fulfilling matters such as these (38), everywhere (ever remain) invincible (too strong to be defeated), in every way moving happily – these are the highest blessings. 9
prABv s<t`t^ - prABv s>t&y Parabhava Sutta s>t& pfxkey`, K<d`dk nfkAyx ayt` s<t`t nfpAteyhf En prABv s>t&eyn` vfs`tr ekern`en` p<d`glyA prfhAnfyx pm<N<vn eh`t= sADk hA E`vAyfn` mfdFm sHdhA an<gmny kLy<t= k&fyAmAr~g sm>hykf. itA ekxf s>t&yk` vn emhf En kr[N<vlfn` eknk=eg` eBUtfk hA aADYAt`mfk jFvfty pfrfhF avsAney` ast=xx hA z<kx pt`vn ay<r[ m[nvfn` p[h[dflf kryf. aAr~Tfk dfy<N<v hA aDYAt`mfk dfyN<v yxpt` vFemn` eknk=x emelAv vVeyn` emn`m prelAv vVeyn` d kfsf kelk st=xk` ehA` pvtfn sAmyk` blAepAerAt`t= vfy enAh[kfy. Em nfsA mnA n<vNfn` hA sfhf b<d`Dfeyn` emm prfhAnf lOSN et`r[mZ egn vfvfD uvz<r[vlfn` mfdF VAn`t s<n`dr nfvn` mgx eyAm< vFmx ut`sAh kxy<t=y. This sermon in Sutta Nipata of Kuddhaka Nikaya explains us the causes of downfall and guides us how to avoid those causes of downfall in our all activities. It is a very short sutta which teaches us the causes of downfall. Each of the causes of downfall shuts a person off from the path of material and spiritual progress, and will eventually lead to unhappiness and suffering. Those causes of downfall are the main reason for one‟s financial disasters and spiritual decline and never enjoy true and lasting peace and happiness here in this life and future. So be wise, alert and mindful and remember all those causes of downfall to get rid of all various misfortunes and finally enter the Path of Purity. Ev^ em s<t^: Ek^ smy^ BgvA sAv#Tfy^ vfhrtf ejtven anATpfN`wfks`s aArAem. aT eKA aJ`JtrA edvtA aBfk`kn`tAy rt`tfyA aBfk`kn`tvN`NA ekvlkp`p^ ejtvn^ oBAes#vA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvn`t^ aBfvAed#vA Ekmn`t^ axZXAsf. Ekmn`t^ XftA eKA sA edvtA Bgvn`t^ gATAy aj~ODBAsf: mA vfsfn` emes` asn ldF: Ek` smeyk`hf, BAgYvt=n` vhn`es` s[v[t` n<vr smFpeyhf ejtvn nmZ v> aen`pfHw< mh sfx< vfsfn` krvn ld aArAmeyhf v[w vsn es`k. ik`bft`etn` Ek`trA ed`vtAevk` rAt&fey` p&Tm yAmy ik`m<N< kl`hf atfVyfn` menA`Q v> Cvf vr~N a[t`et` ejtvn vfhAry m<HEl`l bb<HEvA BAgYvt=n` vhn`es` ymZ t[enk`hf d, Et[nx ELMfey`y. EL[M, BAgYvt=n` vhn`es`x mnAekAx v[Hd Ekt`pesk sfxfey`y. Ekt`pesk sfxfyA v> E` edvf etemZ BAgYvt=n` vhn`es`x gATAvkfn` emes` kr[N< s[L keL`y. 10
Thus have I heard: Once the Exalted One was dwelling at Anathapindika's monastery, in the Jeta Grove, near Savatthi. Now when the night was far spent a certain deity whose surpassing splendour illuminated the entire Jeta Grove, came to the presence of the Exalted One and drawing near, respectfully saluted Him and stood at one side. Standing thus, he addressed the Exalted One in verse: 1. prABvn`t^ p<rfs^ - my^ p<cZCAm egAtm^ Bgvn`t^ p<xZX<mAgmZm - kf^ prABvetA m<K^? ap h[mednm pfrfehn`nA v> p<r[SyA g[n egUtmyn` vhn`es`egn` asA d[ngn`nA pfNfs vfcArmZh. BAgYvt=n` vhn`es` vfcArn< pfNfs p[mfNfeym<. st`vyA pfrfehn edArx< kver~d? Having come here with our questions to the Exalted One, we ask thee, O Gotama, about man's decline. Pray, tell us the cause of downfall. 2. s<vfjAenA Bv^ ehAtf - s<vfjAenA prABevA DmZmkAemA Bv^ ehAtf - DmZmeds`sF prABevA. dfy<N<vx pt`vn p<d`glyA m[nvfn` dt h[kfy. pfrfhFmx pt`vn p<d`glyA d m[nvfn` dt h[kfy. sd`Dr~myx k[mtf p<d`glyA dfy<N<vx pt` evZ. sd`Dr~myx ak[mtf (d`evZS krn) p<d`glyA pfrfhFmx pt` evZ. Easily known is the progressive one. Easily known he who declines. He who loves Dhamma progresses. He who is averse to Dhamma, declines. 3. itf eht^ vfjAnAm - pXemA esA prABevA z<tfy^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey pLm<evnf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, edevnf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the first cause of one's downfall. Pray, tell us the second cause. 4. asn`ts`s pfyA ehAn`tf - sn`et n k=r[et pfy^ ast^ DmZm^ erAectf - t^ prABvetA m<K^. ast`p<r[Syfn`x pf&y vFm, st`p<r[Syfn`x pf&y enAvFm, ast`p<r[S Dr~myx k[mtf vFm, yn emZvA pfrfhFmx kArNA evZ. The wicked are dear to him, with the virtuous he finds no delight, he prefers the creed of the wicked - this is a cause of one‟s downfall. 11
5. itf eht^ vfjAnAm - z<tfeyA esA prABevA ttfy^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm<. Ey edv[nf prfhAnf kArNy vn`en`y. BAgYvt=n` vhn`s, t=n`v[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the second cause of one's downfall. Pray, tell us the third cause. 6. nfd`dAsFlF sBAsFlF - an<xZXAtA c eyA nerA alesA ekADpJ`JAeNA - t^ prABvetA m<K^. nftr nfdn s<HT bv, ebAehA` ay smHg nfS`Pl kTAevhf eydFmx k[mtf bv, vFr~yy enAm[tfkm, als bv, kfepn s<HT bv, yn emZvA pfrfhFmx kr[N<y. Being fond of sleep, fond of company, indolent, lazy and irritable – this is a cause of one‟s downfall. 7. itf eht^ vfjAnAm - ttfeyA esA prABevA ct=#T^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey t=n`v[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, strv[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the third cause of one's downfall. Pray, tell us the fourth cause. 8. eyA mAtr^ vA pftr^ vA - jfN`Nk^ gteyAbZbn^ ph>sn`etA n Brtf - t^ prABvetA m<K^. ymZ kfsfevk` jrAvx pt` v> (mhHE vfyx pt` v>), eyAv<n` bv egvF gfyA v> m{Nfyn` ehA` pfyANn` ehA` tmA epAehAst` v<vt` (s<ves` jFvt` v<vt`) ov<n` epA`SNy enA eker~ d, E` mvZpfyn` epA`SNy enAkfrFm edelAvfn`m pfrfhFmx kArNyyf vdAL es`k. Though being well-to-do, not to support father and mother who are old and past their youth - this is a cause of one's downfall. 9. itf eht^ vfjAnAm - ct=e#TA esA prABevA pJ`cm^ BgvA b&{hf – kf^ prABvetA m<K^? 12
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey strv[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, ps`v[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the fourth cause of one's downfall. Pray, tell us the fifth cause. 10, eyA b&Ah`mN^ vA smN^ vA - aJ`J^ vApf vNfbZbk^ m<sAvAedn vJ`ectf - t^ prABvetA m<K^. ymZ kfsfevk` b&Ah`mNyk= ehA` V&mNyk= ehA` n[tehAt` kfsfvk` il`ln an` yAckyk= ehA` ebAr[ kfemn` vJ`cA eker~d, Ey edelAvfn`m pfrfhFmx kArNA evZ. To deceive by falsehood a brahman or ascetic or any other mendicant - this is a cause of one's downfall. 11. itf eht^ vfjAnAm - pJ`cemA esA prABevA CxZXm^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey ps`v[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, syv[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the fifth cause of one's downfall. Pray, tell us the sixth cause. 12. ph>tvft`etA p<rfesA - shfrJ`eJA seBAjenA EekA B=J`jtf sAD>nf - t^ prABvetA m<K^. ebAehA` rn` rfdF m<t= m[Nfk` smZpt` a[tf, ebAehA` khvN< a[tf p<d`gleyk` enAeyk` s>p vYJ`jneyn` y<k`t mfy<r[ rs a[tf ebAj<n` tm aM<dr[vn`xt` enA dF tnfvm an<Bv eker~d, Ey prfhAnfyx kArNA evZ. To have much wealth and ample gold and food, but to enjoy one's luxuries alone - this is a cause of one's downfall. 13. itf eht^ vfjAnAm - CxZXemA esA prABevA st`tm^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey syv[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, st`v[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? 13
Thus much do we see: this is the sixth cause of one's downfall. Pray, tell us the seventh cause. 14. jAtf#Td`eDA Dn#Td`eDA - egAt`t#Td`eDA c eyA nerA sJ`JAtf^ atfmJ`eJtf - t^ prABvetA m<K^. ymZ mn<SYeyk` jAtfy krN ekAx egn td mAny a[t`et`, Dny eh`t= ekAx egn td mAny a[t`et`, egA`t&y eh`t= ekAx egn td mAny a[t`et`, tmAeg` aveV`S n{yn` yxt` ekAx sftA d, E` sfy n{yn` yxt` ekAx d[kFm E` st`vyA pfrfhFmx kArNA evZ. . To be proud of birth, of wealth or clan, and to despise one's own kinsmen - this is a cause of one's downfall. 15. itf eht^ vfjAnAm - st`temA esA prABevA axZXm^ BgvA b&{hf – kf^ prABvetA m<K^? . emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey st`v[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, axv[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the seventh cause of one's downfall. Pray, tell us the eighth cause. 16. i#TfD<t`etA s<rAD<t`etA - ak`KD<t`etA c eyA nerA ld`D^ ld`D^ vfnAestf - t^ prABvetA m<K^. ymZ mn<SYeyk` pr s`tF&n` ekerhf elAl` v>ey` d, s<rA bFemhf elAl` v>ey` d, z>ekLfeyhf elAl` v>ey` d, ld ld ymZ vs`t=vk` vfnAV kryf d, Ey pfrfhFmx kArNA evZ. To be a rake, a drunkard, a gambler and to squander all one earns - this is a cause of one's downfall. 17. itf eht^ vfjAnAm - axZXemA esA prABevA nvm^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm<. Ey axv[nf prfhAnf kArNy vn`en`y. BAgYvt=n` vhn`s, nvv[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the eighth cause of one's downfall. Pray, tell us the nineth cause. 14
18. eshf dAerhf’sn`t=xZeXA - evsfyAs< pdfs`stf dfs`stf prdAers< - t^ prABvetA m<K^. tmAeg` BAr~yAvn` eh`t= ekAx egn enAst=x< v> yemk` evVYAvn` ekerhf dk`nA l[ebyf d, prs`t&Fn` ekerhf dk`nA l[ebZ (a[s<r[ kryf) d, Ey pfrfhFmx kArNA evZ. Not to be contented with one's own wife, and to be seen with harlots and the wives of others - this is a cause of one's downfall. 19. itf eht^ vfjAnAm - nvemA esA prABevA dsm^ BgvA b&{hf – kf^ prABvetA m<K^? . emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey nvv[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, dsv[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the nineth cause of one's downfall. Pray, tell us the tenth cause. 20. atFt eyAbZbenA epAesA - aAentf tfmZbr[#Tnf^ ts`sA is`sA n s<ptf - t^ prABvetA m<K^. ik`m gfy eyUvn vys` a[tf p<r[Seyk` etm tfMfrf Pl v[nf tn a[tf Ld[rfyk srN pAvAegn Eyf d, (ehetm) a[y tr[N p<r[Syk+ ptA edA` yn Ir~SYAevn` rAt&feyhf enA nfdA d, E` kArNy pfrfhFmx kArNA evZ. Being past one's youth, to take a young wife and to be unable to sleep for jealousy of her - this is a cause of one's downfall. 21. itf eht^ vfjAnAm - dsemA esA prABevA EkAdsm^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey dsv[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, EekAeLAs`v[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the tenth cause of one's downfall. Pray, tell us the eleventh cause. 22. i#Tf esAN`wf^ vfkfrNf^ - p<rfs^ vApf tAdfs^ is`srfys`mf^ XpAeptf - t^ prABvetA m<K^. mt`sY mA^V s<rAevhf elAl` v> tRS`NA a[tf, E` mA^sAdfy nfsA smZpt` ps` emn` vfs<r[vn (vfnAV krn) s<l< v> s`t&fyk ehA` tv d, EbHz< v> ehvt` Em 15
s`t&fy v[nf v> p<r[Syk= ehA` BAN`wAgArAdfy bAr dFemn` aDfptf bevhf tbA d, ehvt` EkF edeyhf nfy<k`t eker~d, Ey pfrfhFmx kArNA evZ. To place in authority a woman given to drink and squandering, or a man of a like behaviour - this is a cause of one's downfall. 23. itf eht^ vfjAnAm - EkAdsemA esA prABevA d`vAdsm^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm<. Ey EekAeLAs`v[nf prfhAnf kArNy vn`en`y. BAgYvt=n` vhn`s, edAeLAs`v[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the eleventh cause of one's downfall. Pray, tell us the twelfth cause. 24. ap`peBAegA mhAtN`ehHA - Kt`tfey jAyet k=el esA c rj~j^ p#Tytf - t^ prABvetA m<K^. mHd v> upeBA`g prfeBA`g vs`t=vk` a[tf, mht` eBA`g tRS`NA a[t`etk` (ld edykfn` st=x< enAvn`enk`) k`St&fy k=leyhf updF d, ehetm rAjYy p&Ar~TnA eker~ d, Ey pfrfhFmx kArNA evZ. To be of noble birth, with vast ambition and of slender means, and to crave for rulership - this is a cause of one's downfall. 25. Eet prABev elAek - pN`wfetA smevk`Kfy arfeyA ds`sn smZpn`enA - s elAk^ Bjet sfvn`tf. emZ st`v elA`keyhf pfrfhFmx eh`t= vn iht d[k` v> kr[N<, ehAHdfn` prFk`SA ekAx d[n gn`nA v> n<vN[tf p<d`glyA aAr~y dr~Vneyn` y<k`t v>ey` ut=mZ v>, eOS`m v> elA`ky es`vny krn`en`y. Knowing well these causes of downfall in the world, the noble sage endowed with insight shares a happy realm. 16
sfgAl s<t`t^ - sfgAelA`vAd s>t&y (gfhf vfny) SIGALOVADA SUTTA (The Layperson’s Code of Discipline) ebUd`D elA`ky ehAHdfn` dn`nA sfgAelA`vAd s>t&y (sfgAl s>t&y) s>t& pfxkey` dFG nfkAyx ayt`y. VflAdF g+N Dr~m v[wFm m>lfk ekAx egn ed`Vft emm s>t&eyhf Dny ipyFm hA s^rOSNy, Dny vfnAV vn ay<r[, smAj smZb$DtA p[v[t`vFemZ dF aenYAnY vVeyn` pfLfp[dfy y<t= vgkFmZ, mft&#vy aAdF p<d`gl s^vr~Dny sHdhA atYvVY kr[N< rAVfyk` d[k`evZ. gfhfyn` sHdhAm ed`Vft b[vfn` emyx gfhf vfny yyf d vYvhAr eker~. gRhs`T hA smAjgt jFvfty st=xfn` gt kfrFmx avVY, gfhfyn` vfsfn` pfLfp[dfy y<t= vfny nFtf mAlAvk svfs`trAt`mk vfg&hyk` emhf d[k`evZ. ax<vAcAr~y b<d`DeGA`S hfmfeyA` emm s>t&y pfLfbHdv emes` pvstf. ‚gRhptfyk=eg` y<t+kmZ hA vgkFmZ kfsfm aw<vkfn` etArv dk`vn emm s>t&y gfhf vfny nmZ evZ. emhf sHdhn` kr[N< ymZkfsfvk= pfLfpdfn`en` nmZ oh<eg` dfy<N<v mfs prfhAnfy kfsfes`t` aep`OSA kL enAh[kfy.‛ tvz<rxt` emm s>t&y g[n kr[N< dk`vn rFs` ewZvfwZs` m[tfNfy pvsn`en`, mfnfs<n` EkfenkA atr eemt&fy, aenYAnY s<B sfd`Dfy vwvn aAcAr Dr~m pfLfbHdv svfs`trAt`mkv egn h[r d[k`evn evnt` s>t&yk` b<d`D ed`VnAvn`hf ekAt[nkvt` dk`nx enAl[ebn bvyf. Eb[vfn` v[wfhfxfyn`eg` sh dr[vn`eg` gRhs`T hA smAjgt jFvft sAr~Tk kr g[nFmx s<z<s< evnt` aAcAr Dr~m mAlAvk` d[k`vfy enAh[kfy. ap kAeg`t` aep`OSAv vfy y<t`et` emm ut=mZ uped`Vyn` pfLfegn avebA`Deyn` y<t=v pfLfpdfmfn` tm jFfvft gmn sAr~Tk kr g[nFmx kxy<t= kfrFmyf. Ees`m vfV`vAseyn` hA Bk`tfeyn` y<t=v, p&AeyA`gfkvm emm g=N Dr~m EdfendA jFvftyx smZb$D kr g[nFemn` nfrn`tr st=x pvt`vA g[nFmx h[kfvn< enAan<mAny. Sigalovada Sutta (Sigala sutta) which belongs to the Digha Nikaya in Sutta Pitaka is one of the most well known discourses in Buddhist world. It is one of the greatest and most valuable set of teachings which deals with basic morality, building and preserving wealth, friendships, the reciprocal responsibilities in social relationaships, and the qualities of successful persons. It is also called GIHI VINAYA or laymen‟s discourse. The laymen‟s code of dicipline or layman‟s Dhamma. This sutta beautifully discribes and gives a clear picture of the domestic and social life of the lay people. Commenting on this sutta Ven. Buddhaghosa says: “ Nothing in the duties of a householder is left unmentioned. This sutta is called the Vinaya of the house holder. Hence in one who practises what he has been taught in it, growth is to be looked for, not decay.” Further to this Mrs. Rhys Davids adds: “The Buddha‟s 17
doctrine of love and goodwill between man and man is here set forth in a domestic and social ethics with more comprehensive detail than else where.” So no other disciplinary rules or social or domestic ethics are required to train adults and children except what has been taught in this sutta. As such our earnest desire is that those who are able to understand and appreciate these valuable instructions given in this sutta, to adopt yourself as a guide to strengthen your confidence, devotion and practical knowledge for the attainment of ever lasting Happiness. Ev^ em s>t^: Ek^ smy^ BgvA rAjgeh vfhrtf, evHTven kl$dk nfvAep. etn eKA pn smeyn sfgAlekA ghptfp<t`etA kAls`esv v<xZXAy rAjghA nfk`Kmf#vA al`lve#TA al`lekesA pJ`jlfekA p<T<d`dfsA nms`stf, p<r#Tfm^ dfs^, dk`KfN^ dfs^, pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfs^. mA vfsfn` emes` asn ldF: Ek` kelk BAgYvt=n` vhn`es` rjgh n<vr kln`dk nfvAp nmZ v> evHTvn vfhAreyhf vAsy krn es`k. Ekl sfHgAlk nmZ gRhptf p<t& etm kl` a[tfvm n[gfx rjgh n<vrfn` pfxt`v egAs` ett` v> a[Hz<mZ a[tfv, ett` v> hfseks` a[tfv, a[Hdflf b[Hdegn ebAehA` dfVAvn` nms`kAr krn`en`y, eprdfg dfVAv, dk=N< dfVAv, bxhfr dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn`. Thus have I heard: On one occasion the Exalted One was dwelling in the Bamboo Grove, the Squirrels' Sanctuary, near Rajagaha. Now at that time, young Sigala, a householder's son, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worshipped with joined hands the various quarters: the East, the South, the West, the North, the Nadir and the Zenith. aT eKA BgvA p<bZbN`hsmy^ nfvAes#vA pt`tcFvrmAdAy rAjgh^ pfN`wAy pAvfsf. ad`dsA eKA BgvA sfgAlk^ ghptfp<t`t^ kAls`esv v<xZXAy rAjghA nfk`Kmf#vA al`lv#T^ al`leks^ pJ`jlfk^ p<T<d`dfsA nms`sn`t^, p<r#Tfm^ dfs^, dk`KfN^ dfs^, pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfs^. dfs`vAn sfgAlk^ ghptfp<t`t^ EtdevAc: ik`bftf BAgYvt=n` vhn`es` ud{snm h[Hd eprv pA sfv<r[ !egn, rjgh n<vrx pfHw< pfNfs pfvfsf es`k. Evfx, kl` a[tfvm n[gfx rjgh n<vrfn` nfk`m, ett` v> a[Hz<mZ a[tfv, ett` v> eks` a[tfv, eprdfg dfVAv, dk=N< dfVAv, bxhfr dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn` ebAehA` dfVAvn`x a[Hdflf b[Hd nms`kAr krn`nA v> sfgAlk gRhptf p<t&yA z<x< es`k. d[k sfgAlk gRhptf p<t&yAx emes` kF es`k: 18
Then the Exalted One, having robed himself in the forenoon took bowl and robe, and entered Rajagaha for alms. At that time, young Sigala, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worshipped with joined hands the various quarters: the East, the South, the West, the North, the Nadir and the Zenith. Now He saw young Sigala worshipping thus and spoke to him as follows: ‚kfn`n< eKA #v^ ghptfp<t`t, kAls`esv v<xZXAy rAjghA nfk`Kmf#vA al`lve#TA al`lekesA pJ`jlfekA p<T<d`dfsA nms`ssf, p<r#Tfm^ dfs^, dk`KfN^ dfs^, pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfsn`tf?‛ ‚gRhptf p<t&y, k=mk` ehyfn` n<M kl` a[tfvm n[gfx rjgh n<vrfn` nfk`m, ett` v> a[Hz<mZ a[tfv, ett` v> eks` a[tfv, eprdfg dfVAv, dk=N< dfVAv, bxhfr dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn` ebAehA` dfVAvn`x a[Hdflf b[Hd nms`kAr krn`enhf d?‛ "Wherefore do you, young householder, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worship, with joined hands these various quarters: the East, the South, the West, the North, the Nadir and the Zenith?" ‚pftA m^ Bn`et, kAl^ kerAn`etA Ev^ avc: ‘dfsA tAt, nms`esyYAsF’tf. esA eKA ah^ Bn`et, pft= vcn^ sk`kerAn`etA gr[kerAn`etA mAenn`etA p>ejn`etA kAls`esv v<xZXAy rAjghA nfk`Kmf#vA al`lve#TA al`lekesA pJ`jlfekA p<T<d`dfsA nms`sAmf, p<r#Tfm^ dfs^, dk`KfN^ dfs^, pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfsn`tf.‛ ‚s`vAmFn` vhn`s, mAeg` pfyA m[ern kl mx emes` kFey`y. ‘dr[v, dfVAvnx nms`kAr krv.’ s`vAmFn` vhn`s, E` mm pfyAeg` vcnyx st`kAr krn`enmZ, egUrv krn`enmZ, b<h<mn` krn`enmZ, p>jA krn`enmZ, kl` a[tfvm n[gfx rjgh n<vrfn` nfk`m, ett` v> a[Hz<mZ a[tfv, ett` v> hfseks` a[tfv, a[Hdflf b[Hdegn eprdfg dfVAv, dk=N< dfVAv, bxhfr dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn` ebAehA` dfVAvn`x nms`kAr krmf‛yf kFey`y. "My father, Lord, while dying, said to me: „The six quarters, dear son, you shall worship.‟ And I, Lord, respecting, revering, reverencing and honouring my father's word, rise early in the morning and leaving Rajagaha, with wet clothes and wet hair, worship with joined hands, these six quarters, the East, the South, the West, the North, the Nadir and the Zenith." ‚n eKA ghptfp<t`t, arfys`s vfney Ev^ CddfsA nms`sftbZbA‛tf. “gRhptf p<t&y, aAr~y vfneyhf emes` sdfVAevA` enAv[Hdfy y<t`tAh<y‛ 19
"It is not thus, young householder, the six quarters should be worshipped in the discipline of the noble." ‚yTA kT^ pn Bn`et, arfys`s vfney Cd`dfsA nms`sftbZbA? sAD< em Bn`et BhvA tTA DmZm^ edest=, yTA arfys`s vfney Cd`dfsA nms`sftbZbA‛tf. ‚s`vAmFn` vhn`s, aAr~y vfneyhf ekes` nmZ sdfVAevA` v[Hdfy y<t`tAh< d? s`vAmFn` vhn`s, aAr~y vfneyhf sdfVAevA` ymZ prfd`dkfn` v[Hdfy y<t`tAh< d, Eprfd`edn`` BAgYvt=n` vhn`es` mx Dr~my ed`VnA kL m[nv[‚yf (kFey`y). "How then, Lord, should the six quarters be worshipped in the discipline of the noble? It is well, Lord, if the Exalted One would teach the doctrine to me showing how the six quarters should be worshipped in the discipline of the noble." ‚etnhf ghptfp<t`t s<NAhf, sAD<k^ mnsf kerAhf, BAsfs`sAmF‛tf. ‚Ev^ Bn`et‛tf eKA sfgAelA ghptfp<t`etA BhvetA pcZcs`esAsf. ‚gRhptf p<t&y, Ees` vF nmZ asv. ehAHdfn` sfhfey` tbA gn<v. kfyn`enmf.‛ ‚Ees`y, s`vAmFn` vhn`s‛ yyf E` sfgAlk gRhptf p<t&yA BAgYvt=n` vhn`es`x pfLfvdn` z<n`en`y. "Well, young householder, listen and bear it well in mind. I shall speak." "Very good, Lord," responded young Sigala. BgvA EtdevAc: yetA eKA ghptfp<t`t, arfysAvks`s ct`tAerA kmZmkfelsA phFNA ehAn`tf, ct+hf XAenhf pApkmZm^ n kerAtf, C c eBAgAn^ apAym<KAnf n esvtf, esA Ev^ c<d`dspApkApgetA, Cd`dfsApxfcZCAdF, uByelAkvfjyAy pxfpn`enA ehAtf, ts`s ay^ ecv elAekA aArd`eDA ehAtf perAc elAekA, esA kAys`s eBdA prmZmrNA s<gtf^ sg`g^ elAk^ uppj`jtf. BAgYvt=n` vhn`es` emes` vdAL es`k: gRhptf p<t&y, ymZ klk pxn` ut=mZ V&AvkyA vfsfn` kr~m k`el`V strk` z<r[ krn ld`ed` d, kr[N< strkfn` pvZ kmZ enAeker~ d, vs`t= vfnAVyx eh`t= v< kr[N< sy es`vny enAeker~ d, ehetm emes` dAhtrk` v> lAmk gtfvlfn` evn` v>ey` sy dfVAvn` By n>pdfn es` vsA tbn`enk`v edelAvm jy g[nFm pfNfs pfLfpdfn`en` evyf. oh< vfsfn` emelAv d dfnn ld`ed` evyf. prelAv d dfnn ld`ed` evyf. ehetm mrNfn` mt`ethf yhpt` gtf a[tf dfvY elA`keyhf updfn`en`y. And the Exalted One spoke as follows: Inasmuch, young householder, as the noble disciple has eradicated the four vices in conduct, inasmuch as he commits no evil action in four ways, inasmuch as he pursues not the six channels for dissipating wealth, he thus, avoiding these 20
fourteen evil things, covers the six quarters, and enters the path leading to victory in both worlds: he is favoured in this world and in the world beyond. Upon the dissolution of the body, after death, he is born in a happy heavenly realm. kmZmkfelsA – kr~m k`el`V - Vices ktms`s ct`tAerA kmZmkfelsA phFNA ehAn`tf? pANAtfpAetA eKA ghptfp<t`t kmZmkfelesA, adfn`nAdAn^ kmZmkfelesA, kAems< mfcZCAcAerA kmZmkfelesA, m<sAvAedA kmZmkfelesA, ims`s ct`tAerA kmZmkfelsA phFNA ehAn`tF’tf. idmevAc BgvA. oh< vfsfn` kvr nmZ kr~m k`el`V (apfrfs<z< kf&yA) htrk`` ph krn ld`ed` evyf d? What are the four vices in conduct that he has eradicated?  pANAtfpAetA - st=n` m[rFm – destruction of life  adfn`nAdAn^ - esArkmZ kfrFm – stealing  kAems<mfcZCAcAerA - kAmeyhf vrdvA h[sfrFm – sexual misconduct  m<sAvAedA - ebAr[ kFm – lying yn stryf. oh< vfsfn` emZ apfrfs<z< kf&yA str ph krn ld`ed` evyf’ yyf BAgYvt=n` vhn`es` vdAL es`k. These are the four vices that he has eradicated. Thus spoke the Exalted One. id^ v#vA s<getA, aTApr^ EtdevAc s#TA: pANAtfpAt^ adfn`nAdAn^ m<sAvAedA c v<cZctf prdArgmnJ`ecv np`ps^sn`tf pN`wftA’tf. s<gt v> VAs`tRRn` vhn`es` emes` vdArA, n[vt emes` d p[vs> es`k: st=n` m[rFm, esArkmZ kfrFm, kAmeyhf vrdvA h[sfrFm, ebAr[ kFm yyff kfyn< lbn emZ str pN`wfteyA` p&V^sA enAkrt`’ yyf. And when the Master had thus spoken, he spoke yet again: Killing, stealing, lying and adultery, these four evils the wise never praise. agtfgmnAnf – agtfyx yn pvZkmZ – Harmful actions ktemhf ct+hf XAenhf pApkmZm^ kerAtf? C$dAgtf^ gcZCn`etA pApkmZm^ kerAtf, edAsAgtf^ gcZCn`etA pApkmZm^ kerAtf, emAhAgtf^ gcZCn`etA pApkmZm^ kerAtf, ByAgtf^ gcZCn`etA pApkmZm^ kerAtf. 21
kvr nmZ kr[N< strkfn` pvZ kmZ eker~d? In which four ways does one commit evil action?  C$dAgtf^ gcZCn`etA pApkmZm^ kerAtf - C$deyn` (a[l`emn`) agtfyx gfey` pvZkmZ kryf - led by desire commits evil action  edAsAgtf^ gcZCn`etA pApkmZm^ kerAtf - d`evZVeyn` agtfyx gfey` pvZkmZ kryf - led by anger commits evil action  emAhAgtf^ gcZCn`etA pApkmZm^ kerAtf - emA`heyn` agtfyx gfey` pvZkmZ kryf - led by ignorance commits evil action  ByAgtf^ gcZCn`etA pApkmZm^ kerAtf - Byfn` agtfyx gfey` pvZkmZ kryf - led by fear commits evil action yetA eKA ghptfp<t`t, arfysAvekA env C$dAgtf^ gcZCtf, n edAsAgtf^ gcZCtf, n emAhAgtf^ gcZCtf, n ByAgtf^ gcZCtf, iemhf ct+hf XAenhf pApkmZm^ n kerAtF’tf. gRhptf p<t&y, ymZ eh`t=vkfn` aAr~y V&Avk etemZ C$deyn` agtfyx enAgfey` d, d`evZSeyn` agtfyx enAgfey` d, emA`heyn` agtfyx enAgfey` d, Byfn` agtfyx enAgfey` d, emZ kr[N< strfn` pvZ kmZ enAkryf. But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, he commits no evil. idmevAc BgvA. id^ v#vA s<getA aTApr^ EtdevAc s#TA: C$dA edAsA ByA emAhA eyA DmZm^ atfvt`ttf nfhFytf ts`s yesA kALpk`eK’v c$dfmA. BAgYvt=n` vhn`es` emes` vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emes` vdArA, n[vt d emes` ed`VnA kL es`k: yemk` C$deyn` d, d`evZSeyn` d, Byfn` d, emA`heyn` d Dr~my ik`mvyf d, E` t[n[t`tAeg` yss kHTvr pOSeyhf c$z&yA emn` pfrfehn`en`y. Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again: Whoever through desire, hate or fear, Or ignorance should transgress the Dhamma, All his glory fades away Like the moon during the waning half. 22
C$dA edAsA ByA emAhA eyA DmZm^ nAtfvt`ttf aAp>rtf ts`s yesA s<k`kpk`eK’v c$dfmA’tf. yemk` C$deyn` d, d`evZSeyn` d, Byfn` d, emA`heyn` d Dr~my enAik`mvA d, E` t[n[t`tAeg` yss p<r pOSeyhf sHd emn` pfern`en`y. Whoever through desire, hate or fear, Or ignorance never transgresses the Dhamma, All his glory ever increases Like the moon during the waxing half. C apAym<KAnf – vs`t= vfnAVm<K sy – The six channels for dissipating wealth ktmAnf C eBAgAn^ apAym<KAnf n esvtf? s<rAemry-mj~jpmAdxZXAnA- n<eyAegA eKA ghptfp<t`t eBAgAn^ apAym<K^. vfkAl-vfsfKA-crfyAn<eyAegA eBAgAn^ apAym<K^. smj~jABfcrN^ eBAgAn^ apAym<K^. j>tp`pmAdxZXAnA- n<eyAegA eBAgAn^ apAym<K^. pApmft`tAn<eyAegA eBAgAn^ apAym<K^. aAls`sAn<eyAegA eBAgAn^ apAym<K^. vs`t=v vfnAVyx eh`t= v> kvr nmZ kr[N< syk` es`vny enAeker~d? What are the six channels for dissipating wealth which he does not pursue?  s<<rAemry-mj~jpmAdxZXAnAn<eyAegA - mt`vFmx hA p&mAdyx kr[N< v> mt`p[n` bFm – indulgence in intoxicants which cause infatuation and heedlessness  vfkAlvfsfKAcrfyAn<eyAegA - n<s<z<s< kAleyhf vFTf s^cAry – sauntering in streets at unseemly hours  smj~jABfcrN^ - n[x<mZ g[y<mZ a[tf t[n`vl h[sfrFm – frequenting theatrical shows  j>tp`pmAdxZXAnAn<eyAegA - p&mAdyx eh`t= v> z> ekLfeyhf eydFm – indulgence in gambling which causes heedlessness  pApmft`tAn<eyAegA - pApmft& es`vny – association with evil companions  aAls`sAn<eyAegA - als bv – the habit of idleness mj~jpAnAdFnvA – mt`p[n` bFemhf aAdFnv – Evil consequences in indulging in intoxicants C eKA’em ghptfp<t`t, aAdFnvA s<rAemry-mj~jpmAdxZXAnAn<eyAeg: s$dfxZXfkA DnJ`jAnf, klhp`pvwZWnF, erAgAn^ aAytn^, akft`tfs^jnnF, ekApFn^ nfd^snF, pJ`JAy z<bZblFkrNFe#v’c CxZX^ pd^ Bvtf. iem eKA ghptfp<t`t, C aAdFnvA s<rAemrymj~jpmAdxZXAnAn<eyAeg. 23
gRhptf p<t&y, mt`vFmx hA p&mAdyx kr[N< v> mt`p[n` bFemhf n[vt n[vt eydFemhf emZ edA`S sykf. There are, young householder, these six evil consequences in indulging in intoxicants which cause infatuation and heedlessness.  s$dfxZXfkA DnJ`jAnf - emZ jFvftey`dFm Dny pfrfehyf – loss of wealth  klhp`pvwZWnF - ekA`lAhL v[wfevyf – increase of quarrels  erA`gAn^ aAytn^ - erA`g pFwAvn`x eh`t=evyf – susceptibility to disease  akft`tfs^jnnF - apkFr~tfy a[tfevyf – earning an evil reputation  ekApFn^ nfd^snF - lj~jA n[tfv h[sferyf – shameless exposure of body  pJ`JAy z<bZblFkrNF - n<vN z<r~vl evyf – weakening of intellect gRhptf p<t&y, mt`vFmx hA p&mAdyx kr[N< v> mt`p[n` bFemhf n[vt n[vt eydFemhf emZ edA`S sy evZ. Young householder, these are the six evil consequences in indulging in intoxicants which cause infatuation and heedlessness. vfkAlvfsfKAcrfyAdFnvA – enAkl`hf vFTf s^cAreyhf aAdFnv – Evil consequences in sauntering in streets at unseemly hours C eKA’em ghptfp<t`t, aAdFnvA vfkAlvfsfKAcrfyAn<eyAeg: at`tApf’s`s ag=t`etA ark`KetA ehAtf, p<t`tdAerA’pf’s`s ag=t`etA ark`KfetA ehAtf, f sApetyYmZpf’s`s ag=t`t^ ark`Kft^ ehAtf, s^kfeyA c ehAtf pApeks< XAens<, aB+tvcn^ c ts`mf^ r{htf, bh>n^c z<k`KDmZmAn^ p<rk`KetA ehAtf. iem eKA ghptfp<t`t, C aAdFnvA vfkAlvfsfKAcrfyAn<eyAeg. gRhptf p<t&y, enAkl`hf vFTf s^cAreyhf n[vt n[vt eydFemhf emZ edA`S sykf. There are, young householder, these six evil consequences in sauntering in streets at unseemly hours.  at`tApf’s`s ag=t`etA ark`KfetA ehAtf – oh<eg` jFvfty d p&evZVmZ enAv>ey` anArOSft evyf – he himself is unprotected and unguarded  p<t`tdAerA’pfs`s ag=t`etA ark`KfetA ehAtf – oh<eg` aM< dr[evA` d p&evZVmZ enAv>evA` anArOSft evt` - his wife and children are unprotected and unguarded  sApetyYmZpf’s`s ag=t`t^ ark`Kft^ ehAtf – oh<eg` vs`t=v d p&evZVmZ enAv>ey` anArOSft evyf – his property is unprotected and unguarded  s^kfeyA c ehAtf pApeks< XAens< - pvfx< v> kArNyn`hf s[k kxy<t`et` d evyf – he is suspected of evil deeds 24
 aB+tvcn^ c ts`mf^ r{htf - oh< ekerhf sfz< enAv> kTA d p[n ngF – he is subject to false rumours  bh>n^ c z<k`KDmZmAn^ p<rk`KetA ehAtf - ebAehA` v> z<k` hfrfh[rvlx d m<h<N pAn`enk` evyf – he meets with many troubles gRhptf p<t&y, enAkl`hf vFTf s^cAreyhf n[vt n[vt eydFemhf emZ edA`S sy evZ. Young householder, these are the six evil consequences in sauntering in streets at unseemly hours. smj~jABfcrNAdFnvA – n[x<mZ pLvl h[sfrFemhf aAdFnv – Evil consequences in frequenting theatrical shows C eKA’em ghptfp<t`t, aAdFnvA smj~jABfcreN: k`v ncZc^, k`v gFt^, k`v vAdft^, k`v ak`KAn^, k`v pANfs`sr^, k`v k=mZBT>Nn`tf? iem eKA ghptfp<t`t, C aAdFnvA smj~jABfcreN. gRhptf p<t&y, n[x<mZ pLvl h[sfrFemhf emZ edA`S sykf. There are, young householder, these six evil consequences in frequenting theatrical shows.  k`v ncZc^ - n[x<mZ ekAhfd? – where is there dancing  k`v gFt^ - gF kFmZ ekAhfd? – where is there singing  k`v vAdft^ - v[yFmZ ekAhfd? – where is there music  k`v ak`KAt^ - kTA p[v[t`vFmZ ekAhfd? – where is there recitation  k`v pANfs`sr^ - kyftAlmZ aAdfy g[sFmZ ekAhfd? – where is there playing with cymbals  k`v k=mZBT>N^ - kl pfMFmZ aAdfy ekAhfd? – where is there pot-blowing aAdfy esAymfn` kAly apet` h[rFmyf. gRhptf p<t&y, n[x<mZ pLvl h[sfrFemhf emZ edA`S sy evZ In this he wastes his time. Young householder, these are the six evil consequences in frequenting theatrical shows. j>tp`pmAdAdFnvA – z> ekLfeyhf eydFemhf aAdFnv – Evil consequences in indulging in gambling C eKA’em ghptfp<t`t, aAdFnvA j>tp`pmAdxZXAnAn<eyAeg: jy^ evr^ psvtf, jfetA cft`tmn<esActf, s$dfxZXfkA DnJ`jAnf, sBAgts`s vcn^ n r{htf, mft`tAmcZcAn^ prfB+etA ehAtf, aAvAhvfvAhkAn^ ap#TfetA ehAtf, ak`KD<t`etA ay^ 25
p<rfsp<g`gelA nAl^ dArhrNAyA’tf. iem eKA ghptfp<t`t, C aAdFnvA j>tp`pmAdxZXAnAn<eyAeg. gRhptf p<t&y, z> ekLfeyhf n[vt n[vt eydFemhf emZ edA`S sykf. There are, young householder, these six evil consequences in indulging in gambling.  jy^ evr^ psvtf - dfn> t[n[t`et` eevryx lk` evyf – the winner begets hate  jfetA cft`tmn<esActf - prdvn< l[b<ey` vs`t=v g[n n[vt n[vt eVA`k kryf – the loser grieves for lost wealth  s$dfxZXfkA DnOd`jAnf - tmn` blA sfxfydFm vs`t=v vfnAV evZ – loss of wealth  sBAgts`s vcn^ n r{htf - sBAvkx p[mfNf oh<eg` vcny enApfLfgnfyf – his word is not relied upon in a court of law  mft`tAmcZcAn^ prfB+etA ehAtf - hHftmft=rn`egn` nfn`dA lbn`enk` evyf – he is despised by his friends and associates  aAvAhvfvAhkAn^ ap#TfetA ehAtf, ak`KD<t`etA ay^ p<rfsp<g`gelA nAl^ dArhrNAy - z> ekLfeyhf eyedn emAh< aM<vn` epA`SNyx n<s<z<s< yyf aAvAh vfvAhkyfn` vfsfn` enAptn ld`ed` evyf – he is not sought after for matrimony, for people would say he is a gambler and is not fit to look after a wife gRhptf p<t&y, z> ekLfeyhf n[vt n[vt eydFemhf emZ edA`S sy evZ. Young householder, these are the six evil consequences in indulging in gambling. pApmft`tAn<eyAgAdFnvA – pvfx< mft=rn` aAV&y kfrFemhf aAdFnv – Evil consequences in associating with evil companions C eKA’em ghptfp<t`t, aAdFnvA pApmft`tAn<eyAeg: ey D<t`tA, ey esAN`wA, ey pfpAsA, ey enktfkA, ey vHJ`cnfkA, ey sAhsfkA tYAs`s mft`tA ehAn`tf, et shAyA, iem eKA ghptfp<t`t, C aAdFnvA pApmft`tAn<eyAeg. gRhptf p<t&y, pvfx< mft=rn` aAV&y kfrFemhf n[vt n[vt eydFemhf emZ edA`S sykf. There are, young householder, these six evil consequences in associating with evil companions, namely:  ey D<t`tA - ymZ ekenk` z> ekLfeyhf eyedt` d, - any gambler 26
 ey esAN`wA - ymZ ekenk` (g[h[N<n` ekerhf) elAl` evt` d, - any libertine  ey pfpAsA - ymZ ekenk` s<rA pfpAseyhf g[lF evest` d, - any drunkard  ey enktfkA - ymZ ekenk` kpxfkmZ ekert` d, - any swindler  ey vJ`cnfkA - ymZ ekenk` v^cA p&eyA`g ekert` d, - any cheat  ey sAhsfkA - ymZ ekenk` m^ p[h[rFmZ aAdF s[h[sfkmZ ekert` d, - any rowdy is his friend and companion. ovZh< oh<eg` mft=erA` evt`. shAykeyA` d evt`. gRhptf p<t&y, pvfx< mft=rn` aAV&y kfrFemhf n[vt n[vt eydFemhf emZ edA`S sy evZ. They are his friends and associates. Young householder, these are the six evil consequences in associating with evil companions. aAls`sAdFnvA – als b[vZhf aAdFnv – Evil consequences in laziness C eKA’em ghptfp<t`t, aAdFnvA aAls`sAn<eyAeg: atfsFtn`tf kmZm^ n kerAtf, atfuN`hn`tf kmZm^ n kerAtf, atfsAyn`tf kmZm^ n kerAtf, atfpAetA’tf kmZm^ n kerAtf, atfjAetA’s`mFtf kmZm^ n kerAtf, atfDAetA’s`mFtf kmZZm^ n kerAtf. ts`s Ev^ kfcZcApedsbh<ls`s vfhretA an<p`pn`nA ecv eBAgA n>pj~jn`tf, up`pn`nA c eBAgA prfk`Ky^ gcZCn`tf. iem eKA ghptfp<t`t, C aAdFnvA aAls`sAn<eyAeg‛tf. gRhptf p<t&y, als b[vZhf n[vt n[vt eydFemhf emZ edA`S sykf. There are, young householder, these six dangers inherent in laziness:  atfsFtn`tf kmZm^ n kerAtf - itA VFtlyyf v[w enAkryf – he does no work, saying, that it is extremely cold  atfuN`hn`tf kmZm^ n kerAtf - itA uN<s<mZ yyf v[w enAkryf – he does no work, saying, that it is extremely hot  atfsAyn`tf kmZm^ n kerAtf - itA svs` yyf v[w enAkryf – he does no work, saying, that it is too late in the evening  atfpAetA’tf kmZm^ n kerAtf - itA ud{sn yyf v[w enAkryf – he does no work, saying, that it is too early in the morning  atfjAetA’s`mFtf kmZm^ n kerAtf - itA bwgfnf yyf v[w enAkryf – he does no work, saying, that it is extremely hungry  atfDAetA’s`mFtf kmZm^ n kerAtf - k{m k{emn` bw itA br v[wf yyf v[w enAkryf – he does no work, saying, that it is too full emes` v[w enAekAx itfrf v> kxy<t= bh<lv vAsy krn`nA v> oh<x n>pn`nA v> vs`t+h< d n>pdft`. upn`nA v> vs`t+h< d pfrfeht`. gRhptf p<t&y, als b[vZhf n[vt n[vt eydFemhf emZ edA`S sy evZ. 27
Living in this way, with abundance of excuses one leaves many duties undone and does not accure new wealth and existing acquired wealth dwindles away. Young householder, these are the six dangers in being addicted to laziness. idmevAc BgvA. id^ v#vA s<getA aTApr^ EtdevAc s#TA: ehAtf pAnsKA nAm ehAtf smZmfysmZmfeyA eyA c ae#Ts< jAets< shAeyA ehAtf esA sKA.‛ BAgYvt=n` vhn`es` emes` vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emes` vdArA n[vt d emes` vdAL es`k: mt`p[n` bFmx mft=r[ v> pAnsK nmZ yhl<evk` evyf. idfrfpfx dF pmNk` yhl<km dk`vn smZmfy nmZ yhl<evk` evyf. yemk` tmA hx v[wk` a[tf kl`hf mft&vn`nA v> sK nmZ yhl<evk` d evyf. Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again: One is a bottle friend; one says, 'friend, friend' only to one's face; one is a friend and an associate only when it is advantageous. us`s>r esyYA prdAresvnA - evrp`ps^egA c an#TtA c pApA c mft`t^ s<kdrfytA c - Eet C XAnA p<rfs^ D^syn`tf. ir udAvn etk` nfdA g[nFmy, an` aM<vn` es`vny kfrFmy, trh b[Hd g[nFmy, av[w sfz<vn ed` kfrFmy, pvfx< mft=rn` es`vny kfrFmy, td ms<r[ bvy yn emZ kr[N< sy mfnfsA vfnAV kryf. Sleeping till sunrise, adultery, hostility, malevolence, evil companions, avarice. These six causes ruin a person. pApmft`etA pApseKA - pApaAcAregAcerA as`mA elAkA prmZhA c - uByA D^set nerA. pAp mft&yn` a[tf pvfx< yhl<vn` a[tf lAmk p[vt=mZ hA enAh[sfrfy y<t= tn`hf h[sfern`nA v> t[n[t`et` emelAvfn` d prelAvfn` d yn edelAvfn`m pfrfeh`. A person who has bad friends, bad companions, bad practices and spending time in evil ways, brings oneself to ruin both in this world and the next. ak`Kf#TfeyA vAr[NF ncZcgFt^ - dfvAesAp`p^ pArfcrfyA akAel pApA c mft`tA s<kdrfytA c - Eet C XAnA p<rfs^ D^syn`tf. 28
s>z< ekLFemhf hA an` aM<vn` es`vny kfrFemhf eydFm, s<rApAny kfrFm, n[x<mZ gF kFmZvlx k[m[t`t, dhvl` nfdAg[nfm hA enAkl`hf n<s<z<s< tn`hf h[sfrFm, pAp mft&yn` a[tf bv sh td ms<r[km yn emZ kr[N< sy p<r[SyA vfnAV kryf. Dice and women, liquor, dancing and singing, sleeping by day and sauntering at unseemly hours, evil companions and avarice, these six causes ruin a person. ak`eKhf dfbZbn`tf s<r^ pfvn`tf - yn`tf#TfeyA pANsmA pers^ nfhFnesvF n c v<d`DesvF - nfhFyer kALpk`eK’v ce$dA. ymZ ekenk` (dAz< k[xeyn`) s>z< ekLft` d, s<rApAny ekert` d, an<n`eg` p&ANy emn` rkfn aM<vn` es`vny krt` d, z<sfrfethf g[lF vsn mfnfs<n` es`vny krt` d, yhpt ayhpt dt` QAnvn`tyfn` es`vny enAkrt` d, ov<n`eg` yss kHTvr pOSeyhf c$z&yA emn` pfrfhFmx p[mfeN`. Who plays with dice and drinks intoxicants, goes to women who are dear unto others as their own lives, associates with the mean and not with elders, declines just as the moon during the waning half. eyA vAr[NF aDenA akfHJ`cenA - pfpAesA pfv^ pAp^ getA udkmfv iN^ vfgAhtf - ak=l^ kAhftf Kfp`pmt`tenA. vs`t=v Dny n[tfv vsn yemk` mt`p[n` bFemhf elAl` v>ey` s<rA s[lx egAs` s<rApAny krn`en` dfeyhf gfeln glk` emn` Ny g[tf bvx b[s gnfyf. oh< vhA tm k=ly (egdr) pfrfh<N< egdrk` krn`en`y. Who is a drunkard, broke, destitute, dragged by thirst from bar to bar, sinks in debt as a stone in water, swiftly brings disrepute to his family. n dfvA esAp`psFeln - rt`tfm<xZXAneds`sfnA nfcZc^ mt`etn esAN`ewn - sk`kA aAvsft=^ Gr^ dhvl` nfdn gtf a[tf, ebAehA` @ vn t=r[ n[gfx sfxfn gtf a[tf, nfetAr mt`p[nfn` mt` v>, g[h[N<n` ekerhf elAl` v>, p<d`glyA vfsfn` gfhfegyf vfsFm enAkL h[kfy. Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life. atfsFt^ atfuN`h^ - atfsAymfd^ ah< itf vfs`sxZXkmZmn`et - a#TA acZecn`tf mANev. d[n` itA sFtly, itA uN<s<mZy, itA svs` vF yyf emes` v[w enAkrn mfnfs`s< tm yhpt n[tf kr gnft`. 29
Who says it is too hot, too cold, too late and leaves things undone, the opportunities for good go past such men. eyA’D sFt^c uN`h^c tfNA BFeyYA n mJ`Jtf kr^ p<rfskfcZcAnf esA s<KA n vfhAytF‛tf. Eeht` emelAv yemk= sFtl d, uN<s<m d, tNptk` pmNvt` enAsftA d, ut`sAheyn` v[w krn`nA v> E` mfnfsA s[peyn` enApfrfehn`en`y. But he who does not regard cold or heat any more than a blade of grass and who does his duties manfully, does not fall away from happiness. mft`tptfr{pkA – mft&p&tfr{pkeyA` - Foes in the guise of friends ct`tAerA em ghptfp<t`t, amft`tA mft`tptfr{pkA evdftbZbA. aJ`Jd#T<herA amft`etA mft`tptfr{pekA evdftbZebA, vcFpremA amft`etA mft`tptfr{pekA evdftbZebA, an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA, apAyshAeyA amft`etA mft`tptfr{pekA evdftbZebA. gRhptf p<t&y, mft=r[ evsfn` h[sfern mft=r[ enAv> emZ str edenk` dty<t= evt`. These four young householder, should be understood as foes in the guise of friends:  aJ`Jd#T<herA amft`etA mft`tptfr{pekA evdftbZebA - E`kAn`teyn` ymk` egn yAmx pmNk` mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA dty<t=y – he who appropriates a friend‟s possessions should be understood as a foe in the guise of a friend  vcFpremA amft`etA mft`tptfr{pekA evdftbZebA - vcneyn` pmNk` s[lkFmZ krn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA dty<t=y – he who renders lip-service should be understood as a foe in the guise of a friend  an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA - tmn` idfrfpfx dF s`t=tf krn !vxflf bs` kfyn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA dty<t=y – he who flatters should be understood as a foe in the guise of a friend  apAyshAeyA amft`etA mft`tptfr{pekA evdftbZebA - pvZkmZ sHdhA shAy dk`vn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA dty<t=y – he who brings ruin should be understood as a foe in the guise of a friend ct+hf eKA ghptfp<t`t, XAenhf aJ`Jd#T<herA amft`etA mft`tptfr{pekA evdftbZebA. aJ`Jd#T<herA ehAtf, ap`epn bh<mfcZCtf, Bys`s kfcZc^ kerAtf, esvtf a#TkArNA. iemhf eKA ghptfp<t`t, ct+hf XAenhf aJ`Jd#T<herA amft`etA mft`tptfr{pekA evdftbZebA. 30
gRhptf p<t&y, E`kAn`teyn` ymk` egn yAmx pmNk` mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA kr[N< strkfn` dty<t=y. In four ways young householder, should one who appropriates be understood as a foe in the guise of a friend:  aJ`Jd#T<herA ehAtf - hfs` atfn` av<t` mft&yAegn` kfsfvk` egnyAmx blAepAerAt`t= evyf – he appropriates his friend‟s wealth  ap`epn bh<mfcZCtf - s<HT edyk` dFemn` elAk= edyk` k[mtf evyf – he gives little and asks much  Bys`s kfcZc^ kerAtf - tmAx bfyk` a[tf kl`hf pmNk` oh<eg` kxy<t= kryf – he does his duty out of fear  esvtf a#TkArNA - tmAeg` p&eyA`jny pfNfs kxy<t= kryf – he associates for his own advantage gRhptf p<t&y, E`kAn`teyn` ymk` egn yAmx pmNk` mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA emZ kr[N< strfn` dty<t=y. Young householder, these four ways one who appropriates should be understood as a foe in the guise of a friend. ct+hf eKA ghptfp<t`t, XAenhf vcFpremA amft`etA mft`tptfr{pekA evdftbZebA. atFetn pxfs$Trtf, anAgetn pxfs$Trtf, nfr#Tekn s^gN`hAtf, pcZc<p`pn`ens< kfcZecs< bYsn^ ds`estf. iemhf eKA ghptfp<t`t, ct+hf XAenhf vcFpremA amft`etA mft`tptfr{pekA evdftbZebA. vcneyn` pmNk` s[lkFmZ krn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA kr[N< strkfn` dty<t=y. In four ways young householder, should one who renders lip-service be understood as a foe in the guise of a friend:  atFetn pxfs$Trtf – emes` krn`x tfb<Nf yyf kfymfn` atFteyn` s^g&h kryf – he makes friendly profession as regards the past  anAgetn pxfs$Trtf – emes` krn`nmZ yyf kfymfn` anAgteyn` s^g&h kryf – he makes friendly profession as regards the future  nfr#Tekn s^gN`hAtf - nfrr~Tk edyfn` s^g&h kryf – he tries to gain one‟s favour by empty words  pcZc<p`pn`ens< kfcZecs< bYsn^ ds`estf - kxy<t`tk` p[mfN sfxf kl`hf tmnx v> vfpt`tfyk` dk`vmfn` mg hrfyf – when opportunity for service has arisen, he expresses his inability 31
vcneyn` pmNk` s[lkFmZ krn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA emZ kr[N< strfn` dty<t=y. Young householder, these four ways, one who renders lip-service should be understood as a foe in the guise of a friend. ct+hf eKA ghptfp<t`t, XAenhf an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA. pApkmZpf’s`s an<jAnAtf, klYANmZpf’s`s an<jAnAtf, smZm<KA’s`s vN`N^ BAstf, prmZm<KA’s`s avN`N^ BAstf. iemhf eKA ghptfp<t`t, ct+hf XAenhf an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA. gRhptf p<t&y, tmn` idfrfpfx dF s`t=tf krn !vxflf bs` kfyn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA kr[N< strkfn` dty<t=y. In four ways young householder, should one who flatters be understood as a foe in the guise of a friend:  pApkmZpf’s`s an<jAnAtf - mft=rAx pvZ kfrfm d an<mt kryf – he approves of his friend‟s evil deeds  klYANmZpf’s`s an<jAnAtf - yhpt kfrFm d an<mt kryf – he approves of his friend‟s good deeds  smZm<KA’s`s vN`N^ BAstf - idfrfeyhf oh<eg` g=N kfyyf – he praises him in his presence  prmZm<KA’s`s avN`N^ BAstf - n[tf t[n oh<eg` ag=N kfyyf – he speaks ill of him in his absence gRhptf p<t&y, emZ kr[N< strfn` tmn` idfrfpfx dF s`t=tf krn !vxflf bs` kfyn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA dty<t=y. Young householder, these four ways, one who flatters should be understood as a foe in the guise of a friend. ct+hf eKA ghptfp<t`t, XAenhf apAyshAeyA amft`etA mft`tptfr{pekA evdftbZebA. s<rAemry-mj~jpmAdxZXAnAn<eyAeg shAeyA ehAtf, vfkAlvfsKA- f crfyAn<eyAeg shAeyA ehAtf, smj~jABfcreN shAeyA ehAtf, j>tp`pmAdxZXA- nAn<eyAeg shAeyA ehAtf. iemhf eKA ghptfp<t`t, ct+hf XAenhf apAyshAeyA amft`etA mft`tptfr{pekA evdftbZebA’tf. gRhptf p<t&y, pvZkmZ sHdhA shAy vn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA kr[N< strkfn` dty<t=y. In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend. 32
 s<rAemry-mj~jpmAdxZXAnAn<eyAeg shAeyA ehAtf – mdyx sh p&mAdyx eh`t=vn mt`p[n` pAny pfNfs n[vt n[vt eydFemhf shAy evyf – he is a companion in indulging in intoxicants that cause infatuation and heedlessness  vfkAlvfsfKAcrfyAn<eyAeg shAeyA ehAtf - enAkl`hf vFTf s^cAry sHdhA n[vt n[vt eydFemhf shAy evyf – he is a companion in sauntering in streets at unseemly hours  smj~jABfcreN shAeyA ehAtf - n[x<mZ a[tf t[n`vl h[sfrFemhf shAy evyf – he is a companion in frequenting theatrical shows  j>tp`pmAdxZXAnAn<eyAeg shAeyA ehAtf - s>z< ekLfeyhf n[vt n[vt eydFemhf shAy evyf – he is a companion in indulging in gambling which causes heedlessness gRhptf p<t&y, pvZkmZ sHdhA shAy vn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA emZ kr[N< strfn` dty<t=y. Young householder, these four ways, one who brings ruin should be understood as a foe in the guise of a friend. idmevAc BgvA. id^ v#vA s<getA aTApr^ EtdevAc s#TA: aJ`Jd#T<herA mft`etA eyA c mft`etA vcFperA, an<p`pfyJ`c eyA aAh apAeys< c eyA sbA . Eet amft`et ct`tAerA itf vfJ`JAy pN`wfetA, aArkA prfvj~ejyY mg`g^ pxfBy^ yTA‛tf. BgYvt=n` vhn`es` emy vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emy vdArA, ant=r[v emes` vdAL es`k: yemk` aJ`Jd#T<hr mft& nmZ evZ d, yemk` vcFprm mft& nmZ evZ d, yemk` an<p&fyBANF mft& nmZ evZ d, yemk` Dn vfnAVk k&fyAvn`hf yhl< evZ d, emes` emZ st=rn` str edn g[n n<vN[t`et` d[n, uvz<r[ a[tf mAr~gyk` es` z<rfn`m z<r[ krn`en`y.‛ Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again: The friend who appropriates, The friend who renders lip-service, The friend that flatters, The friend who brings ruin, These four as enemies the wise behold, Avoid them from afar as paths of peril. 33
s<hd mft`tA – s<hd mft&eyA` - Warm-hearted friends ct`tAerA’em ghptfp<t`t, mft`tA s<hdA evdftbZbA: upkAerA mft`etA s<hedA evdftbZebA, smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA, a#Tk`KAyF mft`etA s<hedA evdftbZebA, aAn<kmZpekA mft`etA s<hedA evdftbZebA. gRhptf p<t&y, emZ hft ehAHd mft&eyA` str edenk` dty<t= evt`: These four, young householder, should be understood as warm-hearted friends:  upkAerA mft`etA s<hedA evdftbZebA - upkArk nmZ v> hft ehAHd mft&yA dty<t=y – he who is a helpmate should be understood  smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA - smAn s<Kz<k`K nmZ hft ehAHd mft&yA dty<t=y – he who is the same in happiness and sorrow should be understood  a#Tk`KAyF mft`etA s<hedA evdftbZebA - at`Tk`KAyF nmZ hft ehAHd mft&yA dty<t=y – he who gives good counsel should be understood  aAn<kmZpekA mft`etA s<hedA evdftbZebA - an<kmZpk nmZ hft ehAHd mft&yA dty<t=y – he who sympathises should be understood ct+hf eKA ghptfp<t`t, XAenhf upkAerA mft`etA s<hedA evdftbZebA. pmt`t^ rk`Ktf, pmt`ts`s sApetyY^ rk`Ktf, BFts`s srN^ ehAtf, up`pn`en kfcZcAkrNFey td`dfg=N^ eBAg^ an<p`pedtf. iemhf eKA ghptfp<t`t, ct+hf XAenhf upkAerA mft`etA s<hedA evdftbZebA. gRhptf p<t&y, upkArk nmZ mft&yA kr[N< strkfn` dty<t=yf. In four ways, young householder, should a helpmate be understood as a warm-hearted friend.  pmt`t^ rk`Ktf - p&mAd v> mft=rA rkfyf – he guards the heedless  pmt`ts`s sApetyY^ rk`Ktf - p&mAd v> mft=rAeg` Dny rkfyf – he protects the wealth of the heedless  BFts`s srN^ ehAtf - Byk` p[mfNf vfx mft=rAx upkAr evyf – he becomes a refuge when you are in danger  up`pn`en kfcZcAkrNFey td`dfg=N^ eBAg^ an<p`pedtf - kxy<t`tk` a[tf kl`hf edg=Nyk` ekAx vs`t=v edyf – when there are commitments he provides you with double the supply needed gRhptf p<t&y, emZ kr[N< strfn` upkArk nmZ mft&yA dty<t=y. 34
Young householder, in these four ways, a helpmate should be understood as a warm-hearted friend. ct+hf eKA ghptfp<t`t, XAenhf smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA: g=y`hms`s aAcfk`Ktf, g=y`hms`s prfg+htf, aApdAs< n vfjhtf, jFvftmZpf’s`s a#TAy prfcZct`t^ ehAtf. iemhf eKA ghptfp<t`t, ct+hf XAenhf smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA. gRhptf p<t&y, smAn s<vz<k` a[tf mft=rA kr[N< strkfn` dty<t=yf. In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm-hearted friend.  g=y`hms`s aAcfk`Ktf - tmn`eg` rhs` mft=rAx kfyyf – he reveals his secrets  g=y`hms`s prfg+htf - mft=rAeg` rhs` ehLf enAkryf – he conceals one‟s own secrets  aApdAs< n vfjhtf - mft=rAx vfptk` p[mfNf kl`hf at` enAhrfyf – in misfortune he does not forsake one  jFvftmZpf’s`s a#TAy prfcZct`t^ ehAtf - E` mft=rAeg` yhpt sHdhA jfvfty pvA p<dn ld`ed` evyf – his life even he sacrifices for one‟s sake gRhptf p<t&y, emZ kr[N< strfn` smAn s<vz<k` a[tf mft=rA dty<t=yf. Young householder, in these four ways, one who is the same in happiness and sorrow should be understood as a warm-hearted friend. ct+hf eKA ghptfp<t`t, XAenhf a#Tk`KAyF mft`etA s<hedA evdftbZebA: pApA nfvAertf, klYAeN nfevestf, as`s<t^ sAevtf, sg`gs`s mg`g^ aAcfk`Ktf. iemhf eKA ghptfp<t`t, ct+hf XAenhf a#Tk`KAyF mft`etA s<hedA evdftbZebA. gRhptf p<t&y, a#Tk`KAyF nmZ hft v[w kfyn`nA v> mft=rA kr[N< strkfn` dty<t=yf. In four ways, young householder, should one who gives good counsel be understood as a warm-hearted friend.  pApA nfvAertf - pvZ kfrFemn` vLk`vyf – he restrains one from doing evil  klYAeN nfevestf - yhpt` kxy<t`ethf eyAdvyf – he encourages one to do good  as`s<t^ sAevtf - enAa[s> edy as`vyf – he informs one of what is unknown to oneself 35
 sg`gs`s mg`g^ aAcfk`Ktf - edvZelAv mg kfyyf – he points out the path to heaven gRhptf p<t&y, emZ kr[N< strfn` a#Tk`KAyF nmZ hft v[w kfyn`nA v> mft=rA dty<t=yf. Young householder, in these four ways, one who gives good counsel should be understood as a warm-hearted friend. ct+hf eKA ghptfp<t`t, XAenhf aAn<kmZpekA mft`etA s<hedA evdftbZebA: aBevns`s n n$dtf, Bevns`s n$dtf, avN`N^ BNmAn^ nfvAertf, vN`N^ BNmAn^ ps^stf. iemhf eKA ghptfp<t`t, ct+hf XAenhf aAn<kmZpekA mft`etA s<hedA evdftbZebA. gRhptf p<t&y, an<kmZpA krn hft ehAHd mft=rA kr[N< strkfn` dty<t=yf. In four ways, young householder, should one who sympathises be understood as a warm-hearted friend.  aBevns`s n n$dtf - mft=rAeg` pfrfhFmx st=x< enAevyf – he does not rejoice in one‟s misfortune  Bevns`s n$dtf - oh<eg` dfy<N<vx st=x< evyf – he rejoices in one‟s prosperity  avN`N^ BNmAn^ nfvAertf - mft=rAeg` n<g=N kfyn`nv<n` vLk`vyf – he restrains others speaking ill of oneself  vN`N^ BNmAn^ ps^stf - g=N kfyn`nn`x p&V^sA kryf – he praises those who speak well of oneself gRhptf p<t&y, emZ kr[N< strfn` an<kmZpA krn hft ehAHd mft=rA dty<t=yf. Young householder, in these four ways, one who sympathises should be understood as a warm-hearted friend. idmevAc BgvA, id^ v#vA s<getA aTApr^ EtdevAc s#TA: upkAerA c eyA mft`etA eyA c mft`etA s<eK z<eK a#Tk`KAyF c eyA mft`etA eyA c mft`etA’n<kmZpekA. Eet’pf mft`et ct`tAerA itf vfJ`JAy pN`wfetA sk`kcZc^ pyfr[pAesyY mAtA p<t`t^’v ors^. BAgYvt=n` vhn`es` emy vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emy vdArA, ant=r[v emes` d vdAL es`k: 36
ymZ upkArF mft=erk`` evZ d, s<vz<k` edk`hfm yemk` yhHP d, ymZ mft=erk` edelA` v[wx mHg kfyn`en` d, ymZ mft=erk` an<kmZpA krn`en` d, emZ mft=rn` str ednA n<vN[t`et` emes` d[n h[Hdfn mvZ ekenk` s`vkFy p<tk= es`vny krn`nAk` emn` mnA ekAx es`vny krn`en`y. Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again: The friend who is a helpmate, the friend in happiness and woe, the friend who gives good counsel, and the friend who sympathises. The wise will know these four are truly friends and cherish them devotedly like a mother does her own child. pN`wfetA sFlsmZpn`enA jl^ ag`gF v BAstf eBAeg s^hrmAns`s Bmrs`es’v irFyetA eBAgA sn`nfcy^ yn`tf vmZmfekA’v<pcFytf. n<vN[tf sfl`vt` t[n[t`et` dflfesn gfn`nk` es` bblyf. ml enAtlA ml` p[Nf !s` krn bmrk= emn` eBA`g !s` krn`nAeg` eBA`g smZpt`h< v[wFmx eyt`. k&meyn` ps`k[x !s` krmfn` t=Msk` bHdfn`nAk` emnf. The wise and virtuous shine forth like a blazing fire. He who acquires his wealth in harmless ways like a bee collecting only the honey, without harming the flower. Riches mount up for him like ant hill‟s rapid growth. Ev^ eBAeg smAh#vA almt`etA k=el gfhF ct=DA vfBej eBAeg s ev mft`tAnf g$Ttf. Eekn eBAeg B=J`ejyY d`vFhf kmZm^ peyAjey ct=#TJ`c nfDAepyY aApdAs< Bvfs`stF’tf. emes` d[h[mfn` vs`t=v !s`ekAx gfhfegyf vfsFmx smr~T v> p<d`gl etemZ vs`t=v str ekAxskx ebdn`en`y. eh` E`kAn`teyn` mft=rn` b[HdgnF. Ehf Ek` ekAxskfn` smZpt` an<Bv krn`en`y. edekAxsk` kr~mAn`t pfNfs eyAdn`en`y. strvn ekAxs vfpt` p[mfNf kl`hf p&eyA`jn vn`en` yyf nfdn` ekAx tbn`en`y. With wealth acquired this way, a layman fit for household life. In four portions he divides his wealth, thus he will win the friendship. He uses one portion for his wants. He spends two portions on his business. He keeps aside the fourth against future misfortunes. Cd`dfsA pxfcZCAdn^ - sdfVA aAvrNy (v[HdFm) – Covering the six quaters kTJ`c ghptfp<t`t, arfysAvekA Cd`dfsApxfcZCAdF ehAtf? CyfmA ghptfp<t`t dfsA evdftbZbA: p<r#TfmA dfsA mAtApfterA evdftbZbA. dk`KfNA dfsA aAcrfyA evdftbZbA. pcZCfmA dfsA p<t`tdArA evdftbZbA. ut`trA dfsA mft`tAmcZcA 37
evdftbZbA. ehxZXfmA dfsA dAskmZmkArA evdftbZbA. uprfmA dfsA smNb&Ah`mNA evdftbZbA. gRhptf p<t&y, ekes` nmZ aAr~y V&Avk etemZ sdfVAvn` aAvrNy krn`en` (vHdn`en`) evZ d? gRhptf p<t&y, emZ dfVA syk` dty<t=y. f And how, young householder, does a noble disciple cover the six quarters? The following should be looked upon as the six quarters.  p<r#TfmA dfsA mAtApfterA evdftbZbA - mvZpfeyA` n[egnhfr dfVAv yyf dty<t=y – the parents should be looked upon as the East  dk`KfNA dfsA aAcrfyA evdftbZbA - g=r[vr[ dk=N< dfVAv yyf dty<t=y – teachers as the South  pcZCfmA dfsA p<t`tdArA evdftbZbA - aM<dr[evA` bs`nAhfr dfVAv yyf dty<t=y – wife and children as the West  ut`trA dfsA mft`tAmcZcA evdftbZbA - yhl< mft&eyA` ut=r[ dfVAv yyf dty<t=y – friends and associates as the North  ehxZXfmA dfsA dAskmZmkArA evdftbZbA - d[sf ds` kmZkr[evA` yx dfVAv yyf dty<t=y – servants and employees as the Nadir  uprfmA dfsA smNb&Ah`mNA evdftbZbA - mhN bm<eNA` uw dfVAv yyf dty<t=y – ascetics and Brahmins as the Zenith pJ`chf eKA ghptfp<t`t, XAenhf p<t`etn p<r#TfmA dfsA mAtA pfterA pcZc<pxZXAtbZbA: BetA en Brfs`sAmf, kfcZc^ ens^ krfs`sAmf, k=lv^s^ Xeps`sAmf, dAyj~j^ pxfpj~CAmf, aT vA pn eptAn^ kAlktAn^ dk`KfN^ an<p`pds`sAmF’tf. iemhf eKA ghptfp<t`t, pJ`chf XAenhf p<t`etn p<r#TfmA dfsA mAtA pfterA pcZcpxZXftA, < gRhptf p<t&y, n[egnhfr dfVAv v> mvZpfeyA` p<t&yA vfsfn` kr[N< pskfn` ups`TAn kxy<t= evt`. In five ways, young householder, a child should minister to his parents as the East.  BetA en Brfs`sAmf - ov<n` vfsfn` epA`Sft v> mm mhl<v sfxfn ov<n` epA`SNy krn`enmf – having supported me I shall support them  kfcZc^ ens^ krfs`sAmf - ov<nx p[mfNf kxy<t= mm krn`enmf – I shall do their duties  k=lv^s^ Xeps`sAmf - k=l prp<r !kgn`enmf – I shall keep the family tradition  dAyj~j^ pxfpj~jAmf - mA pfyn`egn` lt` dAyAd B=k`tf vfHdfn`enmf – I shall make myself worthy of my inheritance 38
 eptAn^ kAlktAn^ dk`KfN^ an<p`pds`sAmf - prelAv gfy mApfynx pfn` edn`enmf – I shall offer alms in honour of my departed relatives gRhptf p<t&y, emZ kr[N< pesn` p<t&yAegn` ups`TAn ld n[egnhfr dfVAv v> mvZpfeyA`, Young householder, in these five ways a child should minister to his parents as the East. pJ`chf XAenhf p<t`t^ an<kmZpn`tf: pApA nfvAern`tf, klYAeN nfevesn`tf, sfp`p^ sfk`KAepn`tf, ptfr{epn dAern s^eyAejn`tf, smey dAyj~j^ nfyYAedn`tf. iemhf eKA ghptfp<t`t, pJ`chf XAenhf p<t`etn p<r#TfmA dfsA mAtApfterA pcZc<pxZXftA iemhf pJ`chf XAenhf p<t`t^ an<kmZpt`tf. Evms`s EsA p<r#TfmA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA. kr[N< pskfn` dr[vn`x an<kmZpA krt`. In five ways, the parents show their compassion.  pApA nfvAern`tf - pvfn` vLk`vt` - they restrain them from evil  klYAeN nfevesn`tf - yhpethf eyAdvt` - they encourage them to do good  sfp`p^ sfk`KAepn`tf - Vfl`p VAs`t&y ugn`vt` - they train them for a profession  ptfr{epn dAern s^eyAejn`tf - s<z<s< v> BAr~yAvk` esAyA edt` (smHg Ekt= krvt`) - they arrange a suitable marriage  smey dAyj~j^ nfyYAedn`tf - s<z<s< kAleyhf dAyAdy pvrA edt` - at the proper time they hand over their inheritance to them gRhptf p<t&y, emkF kr[N< psfn` p<t&yA vfsfn` p>r~v dfVAv v> mApfeyA` uvx[n` l[b<vAh<, ps<v kF kr[N< psfn` sfy p<t=x an<g&h krt`. emes` oh< vfsfn` emZ p>r~v dfVAv upz&v rhft ekAx By rhft ekAx aAvrNy krn ld`ed` evyf. In these five ways do children minister to their parents as the East and the parents show their compassion to their children. Thus is the East covered by them and made safe and secure. pJ`chf eKA ghptfp<t`t, XAenhf an`etvAsfnA dk`KfNA dfsA aAcrfyA pcZcpxZXAtbZbA: < uxZXAenn, upxZXAenn, s<s`s>sAy, pArfcrfyAy, sk`kcZc^ sfp`ppxfg`gheNn. gRhptf p<t&y, kr[N< pskfn` atv[s`sA vfsfn` dk=N< dfVAv v> g=r[vreyA` ups`TAn kxy<t= evt`. 39
In five ways, young householder, a pupil should minister to a teacher as the South.  uxZXAenn - d[k, un` aAsneyn` n[gfxFemn` – by rising from the seat in salutation  upxZXAenn - ups`TAn kfrFemn` – by attending on them  s<sssAy - g=r[vryAeg` vcn ehAHdfn` a[sFemn` – by eagerness to learn ` >  pArfcrfyAy - kxy<t= vt` pfLfevt` kfrFemn` – by personal service  sk`kcZc^ sfp`ppxfg`gheNn - sks`ekAx Vfl`p iegnFemn` – by respectful attention while receiving instructions iemhf eKA ghptfp<t`t, pJ`chf XAenhf an`etvAsfnA dk`KfNA dfsA aAcrfyA pcZc<pxZXftA, pJ`chf XAenhf an`etvAsf^ an<kmZpn`tf: s<vfnFt^ vfenn`tf, s<g`ghft^ gAhAepn`tf, sbZbsfp`ps<t^ smk`KAyfenA Bvn`tf, mft`tAmcZecs< pxfyAedn`tf, dfsAs< prft`tAn^ kerAn`tf. iemhf eKA ghptfp<t`t, pJ`chf XAenhf an`etvAsfnA dk`KfNA dfsA aAcrfyA pcZc<pxZXftA, iemhf pJ`chf XAenhf an`etvAsf^ an<kmZpn`tf. Evms`s EsA dk`KfNA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA. gRhptf p<t&y, atv[sfyA vfsfn` emZ kr[N< psfn` ups`TAn ld dk=N< dfsAv v> g=r[vr[ kr[N< pskfn` atv[sfyAx an<kmZpA krt`. In five ways, young householder, do teachers thus ministered to as the South by their pupils, show their compassion.  s<vfnFt^ vfenn`tf - yhpt` ekAx hfk`mvt` - they train them in the best discipline  s<g`ghft^ gAhAepn`tf - ehAHdfn` ugn`vt` - they see that they grasp their lessons well  sbZbsfp`ps<t^ smk`KAyfenA Bvn`tf - sfyl< Vfl`pVAs`t& hA Dr~my mnAv kfyA edn`nAh< evt` - they instruct them in the arts and sciences  mft`tAmcZecs< pxfyAedn`tf - mft&jnyAx hHz<n`vA edt` - they introduce them to their friends and associates  dfsAs< prft`tAn^ kerAn`tf - dfVAvn`hf aArk`SAv a[tf ekert` - they provide for their safety in every quarter gRhptf p<t&y, emkF kr[N< psfn` atv[sfyA vfsfn` dk=N< dfVAv v> g=r[vr[ uvx[n` krn< l[b<vAh<, ps<v kF kr[N< psfn` atv[sfyAx an<g&h krt`. emes` oh< vfsfn` emZ dk=N< dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn ld`ed` evZ. The teachers thus ministered to as the South by their pupils, show their compassion towards them in these five ways. Thus is the South covered by them and made safe and secure. 40
pJ`chf eKA ghptfp<t`t, XAenhf sAmfekn pcZCfmA dfsA BrfyA pcZc<pxZXAtbZbA: smZmAnnAy, anvmAnnAy, antfcrfyAy, is`srfyevAs`sg`egn, al^kArAn<p`pdAenn. iemhf eKA ghptfp<t`t pHOd`chf XAenhf sAmfekn pcZCfmA dfsA BrfyA pcZc<pxZXftA, gRhptf p<t&y, kr[N< pskfn` s[mfyA vfsfn` bs`nAhfr dFVAv v> BAr~yA etAemA` ups`TAn kxy<t`tFy. In five ways, young householder, should a wife as the West be ministered by a husband.  smZmAnnAy - b<h<mn` kfrFemn` - by being courteous to her  anvmAnnAy - avmn` enAkfrFemn` - by not despising her  antfcrfyAy - an` aM<vn` es`vny enAkfrFemn` - by being faithful to her  is`srfyevAs`sg`egn - s[pis<r[ pAvA dFemn` - by handing over authority  al^kArAn<p`pdAenn - al^kAr aABrN aAdfy spyA dFemn` - by providing her with adornments gRhptf p<t&y, emZ kr[N< psfn` s[mfyAegn` ups`TAn ld bs`nAhfr dfVAv v> BAr~yAv, Young householder, the wife as the west ministered by a husband in these five ways, pJ`chf XAenhf sAmfk^ an<kmZptf: s<s^vfhftkmZmn`tA c ehAtf, s<s^ghftprfjnA c, antfcArfnF c, smZBt^ an<rk`Ktf, sk`KA c ehAtf anlsA sbZbkfcZecs<. iemhf eKA ghptfp<t`t, pJ`chf XAenhf sAmfekn pcZCfmA dfsA BrfyA pcZc<pxZXftA, iemhf pJ`chf XAenhf sAmfk^ an<kmZptf. Evms`s EsA pcZCfmA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA. kr[N< pskfn` s[mfyAx an<kmZpA kryf. show her compassion in five ways to her husband.  s<s^vfhftkmZmn`tA c ehAtf - ehAHdfn` kxy<t= pfLfeyl kryf – she performs her duties well  s<s^ghftprfjnA c - pfrfvr jnyAx ehAHdfn` s^g&h kryf – she is hospitable to relations and attendants  antfcArfnF c - prp<r[Syn` es`vny enAkryf – she is faithful  smZBt^ an<rk`Ktf - s`vAmfyA !s`kL vs`t=v aArk`SA kryf – she protects what he brings 41
 sk`KA c ehAtf anlsA sbZbkfcZecs< - sfyl< kxy<t=vl dk`S v>vA als enAevyf – she is skilled and industrious in discharging her duties emkF kr[N< psfn` s`vAmfyA vfsfn` bxhfr dfVAv v> BAr~yAv uvx[n` ld`dF, ps<v kF kr[N< psfn` sfy s[mfyAx an<g&h kryf. emAh< vfsfn` emes` bs`nAhfr dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn ld`ed` evZ. The husband thus ministered to as the West by his wife, show her compassion towards him in these five ways. Thus is the West covered by him and made safe and secure. pJ`chf eKA ghptfp<t`t, XAenhf k=lp<t`etn ut`trA dfsA mft`tAmcZcA pcZcpxZXAtbZbA: dAenn, epyYvj~ejn, a#TcrfyAy, smAnt`ttAy, avfs^vAdntAy. < iemhf eKA ghptfp<t`t, pJ`chf XAenhf k=lp<t`etn ut`trA dfsA mft`tAmcZcA pcZcpxZXftA, < gRhptf p<t&y, kr[N< pskfn` vnAhF k=l p<t&yA vfsfn` ut=r[ dfVAv v> mft=r[ jneyA` ups`TAn kxy<t`tAh. In five ways, young householder, should a clansman minister to his friends and associates as the North.  dAenn - dFemn` - by liberality  epyYvj~ejn - p&fy vcneyn` - by courteous speech  a#TcrfyAy - hftv[w s[lsFemn` - by being helpful  smAnt`ttAy - smAnAt`mtAveyn` - by being impartial  avfs^vAdntAy - enA!vxFemn` - by sincerity emZ ps` kr[Nfn` k=lp<t&yA vfsfn` ut`tr dfVAv v> mft& amAtYeyA` ups`TAn krn ld`dAh<, Young householder, the friends and associates as the North ministered by clansman, pJ`chf XAenhf k=lp<t`t^ an<kmZpn`tf: pmt`t^ rk`Kn`tf, pmt`ts`s sApetyY^ rk`Kn`tf, BFts`s srN^ ehAn`tf, aApdAs< n vfjhn`tf, aprpjAcs`s pxfp>ejn`tf. iemhf eKA ghptfp<t`t, pJ`chf XAenhf k=lp<t`etn ut`trA dfsA mft`tAmcZcA pcZc<pxZXftA, iemhf pJ`chf XAenhf k=lp<t`t^ an<kmZpn`tf. Evms`s EsA ut`trA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA. kr[N< pskfn` k=lp<t&yAx an<kmZpA krt`. show their compassion to clansman in five ways. 42
 pmt`t^ rk`Kn`tf - p&mAd v>vAh< rkft` - they protect him when he is heedless  pmt`ts`s sApetyY^ rk`Kn`tf - pmAd v> k=lp<t&yAeg` vs`t=v rkft` - they protect his property when he is heedless  BFts`s srN^ ehAn`tf - By v>vh<x pfhfx evt` - they become a refuge when he is in danger  aApdAs< n vfjhn`tf - vfpt` p[mfNf kl`hf at` enAhrft` - they do not forsake him in his troubles  aprpjAcs`s pxfp>ejn`tf - E` k=lp<t&yAeg` anfk` pfrfsx d, s[lkflf krt` - they show consideration for his family gRhptf p<t&y, emkF kr[N< psfn` k=lp<t&yA vfsfn` ut=r[ dfVAv v> mft=r[ jnyA uvx[n` krn< l[b<vAh<, ps<v kF kr[N< psfn` k=lp<t&yAx an<g&h krt`. emes` oh< vfsfn` emZ ut=r[ dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn ld`ed` evZ. The friends and associatees thus ministered to as the North by a clansman show their compassion towards him in these five ways. Thus is the North covered by him and made safe and secure. pJ`chf eKA ghptfp<t`t, XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA pcZcpxZXAtbZbA: < yTAbl^ kmZmn`ts^vfDAenn, Bt`tevtnAn<p`pdAenn, gflAn<pxZXAenn, acZCrfyAn^ rsAn^ s^vfBAegn, smey evAs`sg`egn. iemhf eKA ghptfp<t`t, pJ`chf XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA pcZc<pxZXftA, gRhptf p<t&y, kr[N< pskfn` s`vAmfyA vfsfn` yx dfVAv v> d[sf ds` kmZkr[ jneyA` ups`TAn kxy<t`tAh. In five ways should a master minister to his servants and employees as the Nadir.  yTAbl^ kmZmn`ts^vfDAenn - Vk`tf v> prfd`edn` kxy<t= nfym kfrFemn` - by assingning them work according to their ability  Bt`tevtnAn<p`pdAenn - bt` v[x<p` dFemn` - by supplying them with food and with wages  gflAn<pxZXAenn - gfln` v> kl ups`TAn kfrFemn` - by tending them in sickness  acZCrfyAn^ rsAn^ s^vfBAegn - am<t= rsvt` aAhAr ebdA dFemn` - by sharing with them any delicacies  smey evAs`sg`egn - s<z<s< kl dfyy<t= ed` dFemn` - by granting them leave at times 43
gRhptf p<t&y, emZ kr[N< psfn` s`vAmfyA vfsfn` yx dfVAv yyf kfyn ld d[sf ds` kmZkr[evA` ups`TAn krn ld`dAh<, Young householder, the servants and employees as the Nadir ministered by a master, pJ`chf XAenhf ayfrk^ an<kmZpn`tf: p<bZb<xZXAyfenA c ehAn`tf, pcZCAnffpAtfenA c, dfn`nAdAyfenA c, s<ktkmZmkrA c, kft`tfvN`NBrA c. iemhf eKA ghptfp<t`t, pJ`chf XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA pcZc<pxZXftA iemhf pJ`chf XAenhf ayfrk^ an<kmZpn`tf. Evms`s EsA ehxZXfmA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA. kr[N< pskfn` s`vAmfyAx an<kmZpA krt`. show their compassion to their master in five ways.  p<bZb<xZXAyfenA c ehAn`tf - pLm< ekAx n[gF sfxfn`nAh< d evt` - they rise before him  pcZCAnfpAtfenA c - ps<v nfdn`nAh< d evt` - they go to sleep after him  dfn`nAdAyfenA c - z<n` edy pmNk` gn`nAh< d evt` - they take only what is given  s<ktkmZmkrA c - ehAHdfn` kr~~mAn`t krt` - they perform their duties well  kft`tfvN`NhrA c - g=N kFr~tfy ptL kr hrfn`nAh< d evt` - they uphold his good name and fame emkF kr[N< psfn` s`vAmfyA vfsfn` yx dfVAv v> d[sfds` kmZkr[vn` uvx[n` krn< l[b<vAh<, ps<v kF kr[N< psfn` sfy s`vAmfyAx an<g&h krt`. emes` emAh< vfsfn` emZ yx dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn ld`ed` evZ. The servants and employees thus ministered to as the Nadir show their compassion towards him in these five ways. Thus is the Nadir covered by him and made safe and secure. pJ`chf eKA ghptfp<t`t, XAenhf k=lp<t`etn uprfmA dfsA smNb&Ah`mNA pcZc<pxZXAtbZbA: emt`etn kAykmZemn, emt`etn vcFkmZemn, emt`etn menAkmZemn, anAvxd`vArtAy, aAmfsAn<p`pdAenn. iemhf eKA ghptfp<t`t, pJ`chf XAenhf k=lp<t`etn uprfmA dfsA smNb&Ah`mNA pcZc<pxZXftA, gRhptf p<t&y, kr[N< pskfn` k=l p<t&yA vfsfn` uw dfVAv v> mhN bm<eNA` ups`TAn kxy<t`tAh. 44
In five ways, young householder, should a householder minister to ascetics and brahmins as the Zenith.  emt`etn kAykmZemn - eemt&F shgt v> kyfn` krn kr~meyn` - by lovable deeds  emt`etn vcFkmZemn - eemtF& shgt v> vcneyn` krn kr~meyn` - by lovable words  emt`etn menAkmZemn - eemtF& shgt v> hftfn` krn kr~meyn` - by lovable thoughts  anAvxd`vArtAy - enAvsn ld edArx< a[tf b[vfn` - by keeping open house to them  aAmfsAn<p`pdAenn - aAhAr pAnAdfy dFemn` - by supplying their material needs gRhptf p<t&y, emZ ps` kr[Nfn` k=lp<t&yA vfsfn` uw dfVAv yyf kfyn ld mhN bm<eNA` ups`TAn ld`dAh<, Young householder, the ascetics and brahmins as the Zenith ministered by a householder, Chf XAenhf k=lp<t`t^ an<kmZpn`t: pApA nfvAern`tf, klYAeN nfevesn`tf, f klYAeNn mnsA an<kmZpn`tf, as`s<t^ sAevn`tf, s<t^ prfeyAdepn`tf, sg`gs`s mg`g^ aAcfk`Kn`tf. iemhf eKA ghptfp<t`t, Chf XAenhf k=lp<t`etn uprfmA dfsA smNb&Ah`mNA pcZc<pxZXftA iemhf Chf XAenhf k=lp<t`t^ an<kmZpn`tf. Evms`s EsA uprfmA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA’tf. kr[N< sykfn` k=lp<t&yAx an<kmZpA krt`. show their compassion towards him in six ways.  pApA nfvAern`tf - pvZkmZvlfn` vLk`vt` - they restrain him from evil  klYAeN nfevesn`tf - s<crfteyhf eyAdvt` - they persuade him to do good  klYAeNn mnsA an<kmZpn`tf - yhpt` sftfn` an<kmZpA krt` - they love him with a kind heart  as`s<t^ sAevn`tf - enAa[s> Dr~my as`vt` - they make him hear what he has not heard  s<t^ prfeyAdepn`tf - a[s> Dr~my pfrfsfz< krt` - they clarify what he has already heard  sg`gs`s mg`g^ aAcfk`Kn`tf - edvZelAvx yn mg kfyA edt` - they point out the path to a heavenly state 45
emkF kr[N< psfn` k=lp<t&yA vfsfn` uw dfVAv v> mhN bm<eNA` uvx[n` krn< l[b<vAh<, ps<v kF kr[N< seyn` k=lp<t&yAx an<g&hkrt`. emes` emAh< vfsfn` emZ uw dfVAv upz&v rhft ekAx, nfr~By ekAx aAvrNy krn ld`ed` evZ. In these six ways do ascetics and brahmins show their compassion towards a householder who ministers in five ways to them as the Zenith. Thus is the Zenith covered by him and made safe and secure. idmevAc BgvA, id^ v#vA s<getA aTApr^ EtdevAc s#TA: s<gt v> VAs`tRRn` vhn`es` emy ed`VnA kr vdArA n[vt emes` d ed`VnA kL es`k: Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again: mAtApftA dfsA p<bZbA aAcrfyA dk`KfNA dfsA p<t`tdArA dfsA pcZCA mft`tAmcZcA c ut`trA. dAskmZmkrA ehxZXA ud`D^ smNb&Ah`mNA EtA dfsA nms`esyY almt`etA k=el gfhF. mA pfeyA` epr edsy, aAcAr~yeyA` dk=N< edsy, aM<dr[evA` bxhfr edsy, mft&AmAtYeyA` ut=r[ edsy, d[sf ds` kmZkr[evA` yx edsy, mhN bm<eNA` uw edsy. k=ly !kFemhf smr~T gRhs`T etemZ emZ sdfVA nmdfn`en`y. The mother and father are the East, the teachers are the South, wife and children are the West, the friends and associates are the North, servants and employees are the Nadir, the ascetics and brahmins are the Zenith. Who ever is fit to lead the household life should salute these six quarters. pN`wfetA sFlsmZpn`enA sN`ehA c pxfBAnvA, nfvAtv<t`tf a#Td`eDA tAdfesA lBet ys^. n<vN[t`tA v>, sFleyn` y<k`t v>, emAelAk` gtf a[tf, v[xehn n<vNfn` y<t=, yxht` p[vt=mZ a[tf, tdgtf n[t`tA v> EbHz< t[n[t`et` s[p lbn`en`y. Who is wise and virtuous, gentle and keen-witted, humble and amenable such a person attains glory. uxZXAnvetA anlesA aApdAs< n evDtf, acZCfn`nv<t`tf emDAvF tAdfesA lBet ys^. enAps<bx vFr~yy a[tf, als enAv> t[n[t`et` vfpt`vl dF kmZpA enAevZ d, k[L[l` rhft p[vt=mZ a[tf, n<vN a[t`tA v> EbHz< t[n[t`et` s[p lbn`en`y 46
Who is energetic and not lazy, not shaken in misfortune, flawless in conduct and intelligent, such a person attains glory. s^gAhekA mft`tkerA vdJ`Oz> vFtmcZCerA, entA vfentA an<entA tAdfesA lBet ys^. s^g&h krn`nA v>, mft&yn` a[tf krn`nA v>, mft&yn`eg` vcn dn`nA v>, ms<r[ml z<r[ kLA v>, hft v[wx pm<N<vn`nA v>, EbHz< t[n[t`et` yss` lbn`en`y. Who is hospitable and friendly, liberal and unselfish, a guide, an instructor, a leader, such a person attains glory. dAnJ`c epyYvj~jJ`c a#TcrfyA c yA iD, smAnt`ttA c DmZems< t#T t#T yTArh^. dFm d, p&fy vcn kFm d, an<n`x v[w pfNfs h[sfrFm d, tmn` es` an<n` s[LkFm d, yn emZ elA`keyhf Dr~myn`hf s<z<s< prfd`edn` E` E` tn`hf pfLfp[dFm yn ymk` evyf d, Generosity and kind words, helpfulness to others, sense of equality with others, are suitable for everywhere. Eet eKA s^ghA elAek rTs`sANF’v yAyetA Eet c s^ghA nAs`s< n mAtA p<t`tkArNA leBT mAn^ p>j^ vA pftA vA p<t`tkArNA elA`keyhf emZ s^g&hyn` gmn` krn`nA v> rTeyhf kw a[Ny v[nfy. emZ str s^g&h vs`t= enAvwn`nAh< nmZ mv dr[vn` krN ekAx b<h<mnk` ehA` enAlbn`en`y. pfyA d dr[vn` krN ekAx Ey enAlbn`en`y. These four winning ways hold the world together, like the linchpin in a moving chariot. If these winning ways not exist in the world, neither mother nor father would receive, respect or honour from their children. ys`mA c s^geh Eet smevk`Kn`tf pN`wftA, ts`mA mhn`t^ pp`epAn`tf ps^sA c Bvn`tf et’tf. ymZ eh`t=vkfn` n<vN[t`etA` emZ str s^g&h vs`t+n` ehAHdAkAr slkA blt` d, Eehyfn` ovZh< mht` (uss`) bvx p[mfeNt`. p[ssfy y<t`etA` d evt`. If the wise appraise these four winning ways in every way, eminently, they obtain greatness which are the sources of praise. Ev^ v<t`et sfgAlekA ghptfp<t`etA Bgvn`t^ EtdevAc: aBfk`kn`t^ Bn`et, aBfk`kn`t^ Bn`et, esyYTApf Bn`et, nfk`k=j~jft^ vA uk`k=j~ejyY, 47
pxfcZCn`n^ vA vfveryY, m>L`hs`s vA mg`g^ aAcfk`eKyY, a$DkAer vA etlpj~ejAt^ DAeryY ck`K<mn`etA r{pAnf dk`Kn`tF’tf, Evemv BgvtA aenkprfyAeyn DmZemA pkAsfetA. EsAh^ Bn`et, Bgvn`t^ srN^ gcZCAmf, DmZmJ`c Bfk`K<s^GJ`c. upAsk^ m^ BgvA DAert=, aj~jtg`eg pAN<ept^ srN^ gtn`tf. emes` vdAL kl`hf sfgAlk nmZ gRhptf p<t& etm BAgYvt=n` vhn`es`x H emes` kFey`y. ‚s`vAmFn` vhn`s, emZ Dr~my atfvfVfS`Xyf! s`vAmFn` vhn`s, emZ Dr~my atfvfVfS`Xyf! s`vAmFn` vhn`s, ymZ es` yxfk=r[ kL edyk` uw<k=r[ krn`en` d, v[sF tfb<N< edyk` vfvr krn`en` d, m^m<LA v>vk= hx mAr~gy kfyA edn`en` d, a[s` a[t`etA` r{p dkft`vA’yf an`DkAreyhf etl` phn` aAelA`kyk` drn`en` d emZ aAdF vVeyn` BAgYvt=n` vhn`es` vfsfn` enAeyk` aAkAreyn` Dr~my p&kAV krn ldF. E` mm BAgYvt=n` vhn`es` d, Dr~my d, BfOS< s^GyA d, srN ymf. BAgYvt=n` vhn`es` mA ad pxn` jFvftAn`ty dk`vA srN gfy upAskeyk[‘yf pfLfgn`nA es`k`vA‛yf kFey`y. When the Exalted One had spoken thus, Sigala, the young householder, said as follows: “Excellent, Lord, excellent! It is as if, Lord, a man were to set upright that which was overturned, or were to reveal that which was hidden, or were to point out the way to one who had gone astray, or were to hold a lamp amidst the darkness, so that those who have eyes may see. Even so, has the doctrine been explained in various ways by the Exalted One. I take refuge, Lord, in the Buddha, the Dhamma, and the Sangha. May the Exalted One receive me as a lay follower, as one who has taken refuge from this very day to life's end.” 48
vYg`Gpj~j (dFGjAn<) s<t`t^ vYg`Gpj~j (dFGjAn<) s>t&y Vyagghapajja (Dighajanu) Sutta a^g=t`tr nfkAey` axZXk nfpAtyx ayt` egA`tmF vg`geyhf En vYg`Gpj~j s>t&y dFGjAn< s>t&y yn<evn` d h[Hdfn` evZ. vYg`Gpj~j yn< vYAG&yn` nftr h[sfern mAr~gyyf. dFGjAn< yn< oh<eg` prmZprA nAmyyf. Em pv<l`vl jnyA vYAG&yn` nftr h[sfern mg asl jFvt` v> nfsA E` nm ov<n`x l[bF a[t. s<eKA`peBA`gF jFvftyk` gt kL Dnvetk` v> emZ dFGjAn< k=mAryA dfnk` b<z<n` evt p[mfN, ‘aDfk smZpt` prfeBA`jny krn< lbn apx d s<z<s< dhmk` edsn`n[‘yf b<z<n` vhn`es`egn` il`lA sfxfey`y. emhfdF b<z<n` vhn`es` DnDAnYAdfeyn` epAehAst` E` k=mAryAx st=x hA esUKY smZpn`n bv enAn[sF, tvz<rxt` vr~Dny kr gn`nA ay<r[ phdA z<n` es`k. emm s>t&y vfeV`S vVeyn`m gfhfyn`eg` s<B est dfy<N< kr gn`nA ay<r[ p[h[dflf kryf. yhpt` smAjyk, yhpt` p<rv[sfyk= vVeyn` nfv[rdf jFvftyk` gt kfrFm sHdhA an<gmny kLy<t= DAr~mfk p&tfpt`tf mAlAvk` emhf a[t=lt` evZ. oZn{m eknk=x eBUtfk emn`m aADYAt`mfk vVeyn` tm jFvft sAr~Tk kr g[nFmx emm s>teyhf En kr[N< ebehvfn` ivhl` evZ. & This sutta in Anguttara Nikaya - Attakanipata - Gotamivagga is also known as Dighajanu sutta. Vyagghapajja means tiger path and it was Dighajanu‟s family name. He was so called because his ancestors were born on forest path infested with tigers. Buddha was approached by this rich layperson called Dighajanu who asked some advice for lay people who enjoy a luxurious life. So here the Buddha instructs rich householders how to preserve and increase their prosperity and happiness avoiding the loss of wealth. This sermon describes the conditions that improve the welfare of lay people. Further it explains in detail how wealth both material and spiritual can be surely accumulated by anyone with righteous qualities for an ideal citizen in an ideal society. Ek^ smy^ BgvA ekAlfeys< vfhrtf, kk`krpt`t nAm ekAlfyAn^ nfgemA. tt& eKA dFGjAn< ekAlfyp<t`etA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvn`t^ aBfvAed#vA Ekmn`t^ nfsFdf. Ekmn`t^ nfsfn`enA eKA dFGjAn< ekAlfyp<t`etA Bgvn`t^ EtdevAc: Ek` kAleyk`hf BAgYvt=n` vhn`es` ekA`lfy jnpdeyhf kk`krpt`t nmZ ekA`lfyyn`eg` nfymZ gmk` evZ d, Ehf vAsy krn es`k. Ekl`hf vnAhf dFGjAn< nmZ ekA`lfy p<t& etm, BAgYvt=n` vhn`es` ymZ t[enk`hf d Ehf p[mfNfey`y. p[mfN, BAgYvt=n` vhn`es` v[Hd, Ekt`pesk sfxfey`y. Ekt`pesk sfxf dFGjAn< ekA`lfy p<t& etm, BAgYvt=n` vhn`es`x emes` kFevZy: 49
Thus have I heard. Once the Exalted One was dwelling amongst the Koliyans, in their market town named Kakkarapatta. Then Dighajanu, a Koliyan, approached the Exalted One, respectfully saluted Him and sat on one side. Thus seated, he addressed the Exalted One as follows: my^ Bn`et, gfhF kAmeBAgF p<t`tsmZbADsyn^ aj~ODAvsAm, kAsfkcn`dn^ pcZcn<eBAm, mAlAg$Dvfelpn^ DAryAm, jAtr{prjt^ sAdfyAm, ets^ enA Bn`et, BgvA tTA DmZm^ edest=, ey amZhAk^ as`s< DmZmA dfxZXDmZmhftAy dfxZXDmZms<KAy smZprAyhftAy smZprAys<KAyAtf. s`vAmFnf, gfhf v>, kAmeBA`gF v> apf aM<dr[vn`eg` pFwAevn` vsm<. ksF sHT hA sHz<n` pAvfcZcf krm<. ml` gHd vflv<n` drm<, rn` rfdF ms< khvn< drm<. s`vAmFnF, E` apx ymZ Dr~m ekenk` emelAv yhpt pfNfs d, emelAv s[p pfNfs d prelAv yhpt pfNfs d prelAv s[p pfNfs d vn`nAh< nmZ, Ees` Dr~my ed`VnA krn es`k`vA. We Venerable sir, are laymen who enjoy worldly pleasure. We lead a life encumbered by wife and children. We use sandlewood of Kasi. We deck ourselves with garlands, perfume and unguents. We use gold and silver. To those like us, O Venerable Sir, let the Exalted One preach Dhamma, teach those things that lead to weal and happiness in this life and to weal and happiness in future life. ct`tAerA em vYg`Gpj~j, DmZmA k=lp<t`ts`s dfxZXDmZmhftAy s^vt`tn`tf, dfxZXDmZms<KAy. ktem ct`tAerA: uxZXAnsmZpdA, aArk`KsmZpdA, klYANmft`ttA, smjFvfktA. vYg`Gpj~jy, emZ Dr~m strk` k=l p<t&yAx emelAv yhpt pfNfs d emelAv s[p pfNfs d pvtft`. kfnmZ strk` d yt`: Four conditions, Vyagghapajja, conduce to a householder‟s weal and happiness in this very life. Which four:  uxZXAn smZpdA - ut`sAh smZpt`tfy – the accomplishment of persistent effort  aArk`K smZpdA - aArk`SA smZpt`tfy – the accomplishment of watchfulness  klYANmft`ttA - yhpt` mft=rn` a[tfbv – good friendship  smjFvktA - aAdAymx smAn jFvfkAv – balanced livelihood f ktmA c vYg`Gpj~j, uxZXAnsmZpdA? iD vYg`Gpj`j, k=lp<t`etA eyn kmZmxZXAenn jFvfk^ kp`eptf, ydf ksfyA ydf vNfj~jAy ydf egArk`eKn ydf is`se#Tn ydf rAjepArfesn ydf 50
sfppJ`Jtern. E#T dk`eKA ehAtf, anlesA tt&{pAyAy vfm^sAy smn`nAgetA ` al^ kAt=^ al^ s^vfDAt=^, ay^ v<cZctf vYg`Gpj~j, uxZXAnsmZpdA. vYg`Gpj~jy, ut`sAh smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etemZ ymZ kr~mAn`tykfn` ehA` egAvft[nfn` ehA` evLHdAemn` ehA` gv pAlneyn` ehA` Dn< Vfl`peyn` ehA` rAj p<r[S BAveyn` ehA` Vfl`pykfn` ehA` jFvfkAv kryf d, Ehf dk`S v>ey`, kmZm[lf enAv>ey`, Ix upAy sftFemn` y<k`t v>ey`, krn`nx s<z<s< v>ey`, s^vfDAnyx smt` v>ey` evZ d, vYg`Gpj~jy, emZ ut`sAh smZpt`tfy yyf kfyn< l[ebZ. What is the accomplishment of persistent effort? Herein, Vyagghapajja, by whatsoever activity a householder earns his living, whether by farming, by trading, by rearing cattle, by archery, by service under the king, or by any other kind of craft, at that he becomes skillful and is not lazy. He is endowed with the power of discernment as to the proper ways and means. He is able to carry out and (allocate) duties. This is called the accomplishment of persistent effort. ktmA c vYg`Gpj~j, aArk`KsmZpdA? iD vYg`Gpj~j, k=lp<t`ts`s eBAgA ehAn`tf uxZXAnvfrfyADfgtA bAhAblprfcftA esdAvk`Kft`tA DmZmfkA DmZmld`DA, et aArk`eKn g=t`tfyA smZpAedtf, ‘kfn`tf em iem eBAeg env rAjAenA heryY<^, n ecArA heryY<^, n ag`g^ wehyY, n udk^ vehyY, n ap`pfyA dAyAdA heryY<n`tf.’ ay^ v<cZctf f vYg`Gpj~j, aArk`KsmZpdA. vYg`Gpj~jy, aArk`SA smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t&yAx uxZXAn vFr~yeyn` lbn ld, bAh< bleyn` !s` krn ld, whdfy ehLA updvn ld, DAr~mfk v> d[h[mfn` lbn ld ymZ eBA`geyA` a[d`d, E` eBA`geyA` kfemk`d, rjvr[ enAgn`nAh< nmZ, esAr[ enAgn`nAh< nmZ, gfn`enn` vfnAV enAvn`nAh< nmZ, dfyx gsAegn enAyn`nAh< nmZ, beln` dw vVeyn` enAgn`nAh< nmZ eyehk[yf aArk`SA kryf. vYg`Gpj~jy, emZ aArk`SA smZpdAv yyf kfyn< l[ebZ. What is the accomplishment of watchfulness? Herein, Vyagghapajja, whatsoever wealth a householder is in possession of, obtained by dint of effort, collected by strength of arm, by the sweat of his brow, justly acquired by right means, such he protects well by guarding and watching so that kings would not seize it, thieves would not steal it, fire would not burn it, water would not carry it away, nor ill-disposed heirs remove it. This is the accomplishment of watchfulness. 51
ktmA c vYg`Gpj~j, klYANmft`ttA? iD vYg`Gpj~j, k=lp<t`etA ys`mf^ gAem vA nfgem vA pxfvstf. t#T ey et ehAn`tf ghptf vA ghptfp<t`etA vA dhrA vA v<d`DsFlfenA v<d`DA vA v<d`DsFlA sd`DAsmZpn`nA, sFlsmZpn`nA, cAgsmZpn`nA, pJ`JAsmZpn`nA, ethf sd`Df^ sn`tfxZXtf sl`lptf sAkcZC^ smApj~jtf. yTA r{pAn^ sd`DAsmZpn`nAn^ sd`DAsmZpd^ an<sfk`Ktf, yTAr{pAn^ sFlsmZpn`nAn^ sFlsmZpd^ an<sfk`Ktf, yTAr{pAn^ cAgsmZpn`nAn^ cAgsmZpd^ an<sfk`Ktf, yTAr{pAn^ pJ`JAsmZpn`nAn^ pJ`JAsmZpd^ an<sfk`Ktf. ay^ v<cZctf vYg`Gpj~j, klYANmft`ttA. vYg`Gpj~jy, kLYAN mft& bv kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm ymZ gmk ehA` nfymZ gmk ehA` vAsy kryf d, E` ymZ V&d`DAevn` y<t`, VFleyn` y<t`, tYAgeyn` y<t`, p&QAevn` y<t`, gRhptfeyk` ehA`, gRhptf p<t&eyk` ehA`, v[wfmhHl< s`vBAv a[tf tr[Neyk` ehA`, v[wfmhl< s`vBAv a[tf v[wfmhl`elk` ehA` evt` d, ov<n` smHg aAV&y kryf d, sAkcZCA kryf d, kTAvx p[mfeNyf d, ymZbHz< V&d`DAvn`tyn`eg` V&d`DAvx an<v hfk`emyf d, ymZbHz< sfl`vt=n`eg` VFlyx an<v hfk`emyf d, ymZbHz< tYAgvn`tyn`eg` tYAgyx an<v hfk`emyf d, ymZbHz< p&QAvn`tyn`eg` p&QAvx an<v hfk`emyf d, vYg`Gpj~jy, emZ kLYAN mft&BAvyyf. What is good friendship? Herein, Vyagghapajja, in whatsoever village or market a householder dwells, he associates, converses, engages in discussions with householders or householders‟ sons, whether young and highly cultured or old and highly cultured, full of faith, full of virtue, full of charity, full of wisdom. He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called good friendship. ktmA c vYg`Gpj~j smjFvfktA? iD vYg`Gpj~j, k=lp<t`etA aAyJ`c eBAgAn^ vfdf#vA vyJ`c eBAgAn^ vfdf#vA sm^ jFvfk^ kp`eptf, nAcZecAgAL`h^ nAtfhFn^. Ev^ em aAeyA vy^ prfyAdAy Xs`stf, n c em veyA aAy^ prfyAdAy Xs`stFtf. vYg`Gpj~jy, smjFvfk bv yn< kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm vs`t+n`eg` ay d d[n, vs`t+n`eg` v[y d d[n, smv dfvf pvt`vA d v[wf vfydmZ n[t`et` d, itA aw< vfydmZ n[t`et` d, emes` mAeg` ay, v[y m[wegn sfxF. mAeg` v[y, ay m[wegn enAsfxf kfyAyf. What is balanced livelihood? 52
Herein,Vyagghapajja, a householder knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income. esyYTApf vYg`Gpj~j, t=lADAerA vA t=lADArn`etvAsF vA t=l^ pg`geh#vA jAnAtf Et`tekn vA ont^ Et`tekn vA un`ntn`tf. Evemv eKA vYg`Gpj~j, k=lp<t`etA aAyJ`c eBAgAn^ vfdf#vA vyJ`c eBAgAn^ vfdf#vA sm^ jFvfk^ kp`eptf, n c acZecAgAL`h^ atfhFn^. Ev^ em aAeyA vy^ prfyAdAy Xs`stf, n c em veyA aAy^ prfyAdAy Xs`stFtf. vYg`Gpj~jy, ymZ es` eveLn`edk` (trAdfykfn` bw< kfrn`enk`) ehA` eveLn`dk=eg` atv[s`esk` ehA` trAdfyk` egn empmNkfn` pht` v>ey`y, empmNkfn` us` v>ey` yyf dnfyf d, vYg`Gpj~jy, emes` k=lp<t& etm vs`t+n`eg` ay d d[n, vs`t+n`eg` v[y d d[n, itA v[wft` n[tfv, itA aw<t` n[tfv, smv jfvfkAv kryf. emes` mAeg` ay, v[y m[wegn sfxF. v[y, ay m[wegn enAsfxF yyf smv jFvfkAv kryf. Just as the goldsmith (lit; carrier of the scales) or an apprentice of his, knows on holding up a balance, that by so much it has dipped down, by so much it has tilted up. Even so a householder, knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income. scAy^ vYg`Gpj~j, k=lp<t`etA ap`pAeyA smAenA uLAr^ jFvfk^ kp`eptf, ts`s Bvn`tf vt`tAerA uz<mZbrKAdfk^ cAy^ k=lp<t`etA eBAeg KAdtF’tf. sec pnAy^ vYg`Gpj~j, k=lp<t`etA mhAeyA smAenA ksfr^ jfvfk^ kp`eptf, ts`s Bvn`tf vt`tAerA ‘ajd`D<mArfk^ cAy^ k=lp<t`etA mrfs`stF’tf. yetA c KZvAy^ vYg`Gpj~j, k=lp<t`etA aAyJ`c eBAgAn^ vyJ`c eBAgAn^ vfdf#vA sm^ jFvfk^ kp`eptf n acZecAgAL`h^ nAtfhfn^, Ev^ em aAeyA vy^ prfyAdAy Xs`stf, n c em veyA aAy^ prfyAdAy Xs`stFtf, ay^ v<cZctf vYg`Gpj~j, smjFvfktA. vYg`Gpj~jy, idfn` emZ k=lp<t& etemZ aAdAym aw< v<vt` mht` (uss`) els jFvkAvk` kryf. oh<x emZ k=lp<t& etemZ dfM<l` kn`nAk` emn` eBA`gyn` kn`en` yyf f kfyn`enA` evt`. vYg`Gpj~jy, idfn` emZ k=lp<t& etemZ ebAehA` aAdAym a[t`et`m z<kes` jFvfkAv kryf d, emZ k=lp<t& etm vs`t=v tfebd`dFt` enAkA m[ern`en` yyf kfyn`enA` d evt`. EmnfsA vYg`Gpj~jy, ymZ kelk pxn` emZ k=lp<t& etm vs`t+n`eg` ay d d[n v[y d d[n, smv jFvfkAv kryf d, itA v[wfyt`, itA aw<vt` enAkryf d, emes` mAeg` ay, v[y m[wegn sfxF. v[ym, ay m[wegn enAsfxfyf. vYg`Gpj~jy, emZ sm jFvfktAvyf. If, Vyagghapajja, a householder with little income were to lead an extravagant life, there would be those who say, „This person enjoys his property like one who eats wood-apple (figs).‟ If Vyaggapajja, a householder with a large income were to lead a wretched life, there would be those who say, „This person will die of starvation.” like a starveling.‟ Vyagghapajja, But when a householder, 53
knowing the income and outflow of his wealth, maintains balanced livelihood, neither a spendthrift nor a penny-pincher, (thinking). Thus will my income exceed my outflow, and my outflow will not exceed my income, this is called maintaining one‟s balanced livelihood. Ev^ sm<p`pn`nAn^ vYg`Gpj~j, eBAgAn^ ct`tArf apAym<KAnf ehAn`tf: i#TfD<t`etA ehAtf, s<rAD<t`etA, ak`KD<t`etA, pApmft`etA pApshAeyA pApsmZpv^ekA. vYg`Gpj~jy, emes` upn`nAv> eBA`gyn`x vfnAVm<K strk` evt`. The wealth thus amassed, Vyagghapajja, has four sources of destruction.  i#TfD<t`etA - s`tF&n` ekerhf elAl` vFm – fondness for women  s<rAD<t`etA - s<rAevhf elAl` vFm – fondness for intoxicants  ak`KD<t`etA - s>z<evhf elAl` vFm – fondness for gambling  pApmft`etA, pApshAeyA, pApsmZpv^ekA - pvfx< mft&yn` a[tf, pvfx< shAykyfn` a[tf, pvfx<nx ebehvfn` n[M<r[ v< ekenk` vFm – associating evil friends, companionship and intimacy with evil-doers. esyYTApf vYg`Gpj~j, mhetA tLAks`s ct`tArf ecv aAym<KAnf, ct`tArf c apAym<KAnf, ts`s p<rfesA yAnfecv aAym<KAnf tAnf pfdehyY, yAnf c apAym<KAnf tAnf vfveryY, edevA c n smZmADAr^ an<p`pevcZeCyY, Ev^ hf ts`s vYg`Gpj~j mhetA tLAks`s hAnfeyv pAxfk^KA. enA v<dDf. Evemv eKA vYg`Gpj~j, Ev^ ` sm<p`pn`nAn^ eBAgAn^ ct`tArf apAym<KAnf ehAn`tf: i#TfD<t`etA ehAtf s<rAD<t`etA, ak`KD<t`etA, pApmft`etA pApshAeyA pApsmZpv^ekA. vYg`Gpj~jy, ymZ es` mht` vflk pfern edArx< strk` evt` d, pfxevn edArx< strk` evt` d, p<r[Seyk` etm Ehf pfern edArx< a[t` d, E`vA vsn`en`y. pfxevn edArx< a[t` d E`vA hrfn`en`y. vr~SAv d yhpt` ekAx enAvsfn`en`y. vYg`Gpj~jy, emes` E` vfl pfrfhFmk`m blAepAerAt`t= vfy y<t=y. v[wFmk` blAepAerAt`t= enAvfy y<t=y. Ees`m vYg`Gpj~jy, emes` upn`nAv> eBA`gyn`x vfnAVm<K strk` evt`. s`tF&n` ekerhf elAl` vFm, s<rAevhf elAl` vFm, s>z<evhf elAl` vFm, pvfx< mft&yn` a[tf, pvfx< shAykyfn` a[tf, pvfx<nx ebehvfn` n[M<r[ v< ekenk` vFm yn kr[N< stryf. Vyagghapajja, just as in the case of a great tank with four inlets and outlets, if a man should close the inlets and open the outlets and there shold be no adequate rainfall, decrease of water is to be expected in that tank, and not an increase. Even so there are four sources for the destruction of amassed wealth – fondness for women, intoxicants (drunkenness), gambling and associating evil friends, companionship and intimacy with evil-doers. 54
Ev^ sm<p`pn`nAn^ vYg`Gpj~j, eBAgAn^ ct`tArf aAym<KAnf ehAn`tf. n i#TfD<t`etA ehAtf, n s<rAD<t`etA, n ak`KD<tetA, klYANmft`etA klYANshAeyA ` klYANsmZpv^ekA. vYg`Gpj~jy, emes` upn` eBA`gyn`eg` ay mAr~g strk` evt`. Vyagghapajja, there are four sources for the increase of amassed wealth.  n i#TfD<t`etA - s`t&F elAl` enAvFm – abstinence from fondness for women  n s<rAD<t`etA - s<rA elAl` enAvFm – abstinence from intoxicants  n ak`KD<t`etA - s>z<evhf elAl` enAvFm – non-indulgence in gambling  klYANmft`etA, klYANshAeyA, klYANsmZpv^ekA - yhpt` mft&yn` a[tf, yhpt` shAykyfn` a[tf, yhpt=n`x n[M<r[ v>evk` vFm – friendship, companionship and intimacy with the good esyYTApf vYg`Gpj~j, mhetA tLAks`s ct`tArf ecv aAym<KAnf ct`tArf ecv apAym<KAnf, ts`s p<rfesA yAnf ecv aAym<KAnf tAnf vfveryY, yAnf c apAym<KAnf tAnf pfdehyY, edevA c smZmADAr^ an<p`pevcZeCyY, Ev^ hf ts`s vYg`Gpj~j, mhetA tLAks`s v<d`Dfeyv pAxfk^KA, enA prfhAnf, Evemv eKA vYg`Gpj`j, Ev^ sm<p`pn`nAn^ eBAgAn^ ct`tArf aAym<KAnf ehAn`tf n i#TfD<t`etA ehAtf, n s<rAD<t`etA, n ak`KD<t`etA, klYANmft`etA klYANshAeyA klYANsmZpv^ekA. iem eKA vYg`Gpj~j, ct`tAerA DmZmA k=lp<t`ts`s dfxZXDmZmhftAy s^vt`tn`tf, dfxZXDmZms<KAyAtf. vYg`Gpj~jy, mht` vfelk pfern edArx< strk` evt` d, pfxevn edArx< strk` a[d`d, ymZ p<r[Seyk` pfern edArx< vfvr krn`en`y. pfxevn edArx< vsn`en`y. vr~SAv d yhpt` es` vsfn`en`y. vYg`Gpj~jy, Ees` mht` vfel` v[wFmk`m blAepAerAt`t= vfy y<t=yf. pfrfhFmk` blAepAerAt`t= enAvfy y<t=yf. vYg`Gpj~jy, Ees`m emes` upn` eBA`gyn`x pfern edArx< strk` evt`. s`t&F elAl` enAvFm, s<rA elAl` enAvFm, s>z<evhf elAl` enAvFm, yhpt` mft&yn` a[tf yhpt` shAykyfn` a[tf yhpt=n`x n[M<r[ v>evk` vFm yn kr[N< stryf. vYg`Gpj~jy, emZ Dr~m str k=lp<t&yAx emelAv hft pfNfs d, emelAv s[p pfNfs d pvtft.` Vyagghapajja, just as in the case of a great tank with four inlets and four outlets, if a person were to open the inlets and close outlets, and there should be adequate rainfall, an increase in water is certainly to be expected in that tank and not decrease, even so these four conditions are the sources of increase of amassed wealth. These four conditions, abstinence from fondness for women, abstinence from intoxicants, non-indulgence in gambling, friendship, companionship and intimacy with the good, Vyagghapajja, are conducive to a householder‟s weal and happiness in this very life. 55
ct`tAerA em vYg`Gpj~j, DmZmA k=lp<t`ts`s smZprAyhftAy s^vt`tn`tf smZprAys<KAy. ktem ct`tAerA? sd`DAsmZpdA sFlsmZpdA cAgsmZpdA pJ`JAsmZpdA. vYg`Gpj~jy, emZ Dr~m strk` k=lp<t&yAx prelAv hft pfNfs, prelAv s[p pfNfs pvtft`. kfnmZ strk` d yt`? Four conditions, Vyagghapajja, conduce to a householder‟s weal and happiness in future life. Which four?  sd`DAsmZpdA - V&dDA smZpt`tfy – the accomplishment of faith  sFlsmZpdA - sFl smZpt`tfy – the accomplishment of virtue  cAgsmZpdA - tYAg smZpt`tfy – the accomplishment of charity  pJ`JAsmZpdA - p&QA smZpt`tfy – the accomplishment of wisdom ktmA c vYg`Gpj~j, sd`DAsmZpdA? iD vYg`Gpj~j, k=lp<t`etA sd`eDA ehAtf sd`dhtf tTAgts`s ebADf^: itf’pf esA BgvA arh^ smZmAsmZb<d`eDA vfjjAcrNsmZpn`enA ~ s<getA elAkvfz> an<tterA ` p<rsDmZmsArTF f s#TA edvmn<s`sAn^ b<d`eDA BgvAtf. ay^ v<cZctf vYg`Gpj~j, sd`DAsmZpdA. vYg`Gpj~jy, V&d`DA smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm V&d`DAvt` evZ d, tTAgtyn` vhn`es`eg` b<d`Dt`vy emes` adhyf: E` BAgYvt=n` vhn`es` emZ kArNeyn` d ar~ht`y, smYk` smZb<d`Dy, vfdYAcrNyn`egn` y<k`ty, s<gty, elA`ky dn`en`y, p<r[Syn` dmny krn eV&`S`X ut`tmyAy, edvf mfnfs<n`eg` VAs`tRRvryAy, b<d`Dy, BAgY a[t`et` yyf tTAgtyn` vhn`es` sfhf kryf. vYg`Gpj~jy, emZ V&d`DA smZpt`tfy yyf kfyn< l[ebZ. What is the accomplishment of faith? Herein a householder is possessed of faith, he believes in the Enlightenment of the Perfect One: Thus, indeed, is that Blessed One, he is the pure one, fully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, the incomparable leader of men to be trained and tamed, the teacher of gods and men, all-knowing and blessed. This is called the accomplishment of faith. ktmA c vYg`Gpj~j, sFlsmZpdA; iD vYg`Gpj~j k=lp<t`etA pANAtfpAtA pxfvfretA ehAtf adfn`nAdAnA pxfvfretA ehAtf kAems<mfcZCAcArA pxfvfretA ehAtf m<sAvAdA pxfvfretA ehAtf s<rAemry mj~jpmAdxZXAnA pxfvfretA ehAtf, ay^ v<cZctf vYg`Gpj~j sFlsmZpdA. vYg`Gpj~jy, sFl smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm p&ANGAteyn` v[Lk=eN` evZ d, adt`tAdAneyn` v[Lk=eN` evZ d, kAmmf#TYAcAreyn` v[Lk=eN` evZ d, m<sAvAdeyn` v[Lk=eN` evZ d, mdyx hA p&mAdyx kr[N< v> rhemr pAneyn` v[Lk=eN` evZ d, vYg`Gpj~jy, emZ sFl smZpt`tfy yyf kfyn< l[ebZ. 56
What is the accomplishment of virtue? Herein a householder abstains from killing, stealing, sexual misconduct, lying and from intoxicants that cause infatuation and heedlessness. This is called the accomplishment of virtue. ktmA c vYg`Gpj~j cAgsmZpdA? iD vYg`Gpj~j, k=lp<t`etA vfgtmlmcZCern ectsA agAr^ aj~ODAvstf m<t`tcAegA pytpANF evAs`sg`gretA yAceyAegA dAns^vfBAgretA, ay^ v<cZctf vYg`Gpj~j, cAgsmZpdA. vYg`Gpj~jy, tYAg smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm z<r[ kL ms<r[ml a[tf sftfn` tYAgVFlF v>ey` dFmxm eyAm< v> at` a[t`et`, prftYAgeyhf eyz<en`, il`lFmx s<z<s< v>ey`, ebdA dFemhf a[l<en` vAsy kryf. vYg`Gpj~jy, emZ tYAg smZpt`tfy yyf kfyn< l[ebZ. What is the accomplishment of charity? Herein a householder dwells at home with heart free from the stain of avarice, devoted to charity, open-handed, delighting in generosity, attending to the needy, delighting in the distribution of alms. This is called the accomplishment of charity. ktmA c vYg`Gpj~j pJ`JAsmZpdA? iD vYg`Gpj~j, k=lp<t`etA pJ`JvA ehAtf udy#TgAmfnFyA pJ`JAy smn`nAgetA, arfyAy nfbZebDfkAy smZmAz<k`Kk`KygAmfnfyA, ay^ v<cZctf vYg`Gpj~j pJ`JAsmZpdA. vYg`Gpj~jy, p&QA smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm p&QAvt` evZ d, hxg[nFm n[tfvFm pfLfbHd QAneyn` y<k`t v>ey` d, z<k` k`Sy kfremZ gmn` mAr~gey` m[nvfn` eyedn`en` d, vYg`Gpj~jy, emZ p&QA smZpt`tfy yyf F kfyn< l[ebZ. What is the accomplistment of wisdom? Herein a householder is wise: he is endowed with wisdom that understands the arising and cessation (of the five aggregates of existence); he is possessed of the noble penetrating insight that leads to the destruction of suffering. This is called the accomplishment of wisdom. iem eKA vYg`Gpj~j, ct`tAerA DmZmA k=lp<t`ts`s smZprAyhftAy s^vt`tn`tf smZprAys<KAyAtf. vYg`Gpj~jy, emZ kr[N< str k=lp<t&yAx prelAv hft pfNfs prelAv s[p pfNfs pvtF. These four conditions, Vyagghapajja, conduce to a householder‟s weal and happiness in future life. uxZXAtA kmZmeDeyYs< ap`pmt`etA vfDAnvA, sm^ kp`eptf jfvfk^ smZBt^ an<rk`Ktf. sd`eDA sFeln smZpn`enA vdJ`J> vFtmcZCerA, nfcZc^ mg`g^ vfesAeDtf esA#TAn^ smZprAyfk^ 57
ap&mAd v>ey`, kr~mAn`t krn tn`hf uxZXAn vFr~yeyn` y<k`t v>ey` d, kr~mAn`t vfDAn kfrFemn` y<k`t evZ d, jFvfkA vRt`tfy smekAx pvt`vA d, !s` krn ld`d rOSA eker~ d, V&d`DA a[t`et` d, VFleyn` y<k`t v>ey` d, vcn dn`en` d, ph v> ms<r[ ml a[t`et` d, prelvZhf vfpAk dFmZ a[tf, s[pyx eh`t= v> mAr~gy nftr pfrfsfz< eker~ d, Energetic and heedful in his tasks, Wisely administering his wealth, He lives a balanced life, Protecting what he has amassed. Endowed with faith and virtue too, Generous he is and free from avarice; He ever works to clear the path That leads to weal in future life. icZecet axZXDmZmA c sd`Ds`s GremsfenA, ak`KAtA scZcnAemn uBy#T s<KAvhA. dfxZXDmZmhft#TAy smZprAys<KAy c Evemt^ ghxZXAn^ cAegA p<J`J^ pvwZWtF’tf. emes` emZ ax kArNeyA` gRh vAseyn` y<k`t v> s[d[h[vtA hx edelAv s[p egn edn`en` yyf stYey` nAmeyn` VAs`tRRn` vhn`es` vfsfn` vdArn ld`dAh<y. emes` emy gRhs`Tyfn`x emelAv hft pfNfs d, prelAv s[p pfNfs d tYAgyk`m vn`en`y. pfn` d k&meyn` v[ewn`en`y’yf vdAL es`k. Thus to the layman full of faith, By him, so truly named „Enlightened,‟ These eight conditions have been told Which now and after lead to bliss. ********** 58
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Collection of three suttas in three languages tribute to founders

  • 1.
    nemA ts`s BgvetAarhetA smZmA smZb<d`Ds`s! . st=x sdn ebAz<mg Buddhist Guide Lines for Happiness
  • 3.
    p<NYAn<emA`dnAv gAl`el`, ak`mFmn vfs> kFr~tfpAl k=mAreg` pfyANn` aBAvp&Ap`t vF vsr 25 k` spfern ad, mFx vsr 9 kx epr aBAvp&Ap`t v> mAt=pAlf k=mAreg` m{Nfyn` d, vsr 8 kx epr aBAvp&Ap`t v> gAmfNF nfhAl` smrsf^h (elAk=b{NA) mhtA d a[t=HE pv<el` mfy gfy sfyHE QAtFn` sfhfpt` krmfn`, ov<n`x pfn` an<emA`dn` krn< pfNfs, z>vr[n`, b{NAvr[n` sh m<n<p<r[ mfnfpfrfyn` vfsfn` DAr~mfk Dn prftYAgeyn` emm Dr~m g&$Ty enAmfel` pfrfnmn< l[ebZ. emm udAr Dr~mdAnAn<BAv bleyn` at`pt` krgn`nA k=sl Vk`tfy, E` sfyHEm QAtFn`x ssr s<gtf s^KYAt smZpt` at`vF nfvn` s<v pfNfsm eh`t= evZvA! vAsnA evZvA! 2010 j<nf ms 10 vn dfn
  • 4.
    vfeV`S s`t=tfy Dr~m dAny sHdhA g&$Tyk` sks` kr edn els ap vfsfn` krn ld il`lFm prfdf, itA oZn{kmfn` hA st=xn` Em kAr~yy ix< kr z<n` apeg` hft mft& f vF.vF. ep&`mvr~Dn sh dyA ep&`mvr~Dn yn edpLx apeg` hRdy^gm s`t=tfy pL krn atr, emm p<NY kr~m Vk`tfy ov<n`x ct=rAr~y stY Dr~my avebA`Dy pfNfs eh`t= evZvA’yf itsftfn` p&Ar~TnA krn`enm<. klx evZlAvx emm epAt m<z&Ny krz<n` m<z&NAlyADfptf t=mA a[t=HE kAr~y mN`wlyx d, apeg` s`t=tfy p<d krn atr, emZ sHdhA upkAr kL sfyHE ednAxm pfn` an<emA`dn` krm<.. k=mAreg` pv<elhf sAmAjfk, sAmAjfkAevA`. .
  • 5.
    epr vdn gRh jFvfty sAr~Tkv gt kfrFmx avVY uped`VAt`mk Dr~m kr[N< a[t=Lt` s>t& rAVfyk` tf&pfxkey` dk`nx l[ebZ. E` s>t& at=rfn` ebAehA` ugt=n`eg` vfms<mx lk`vn`en` m^gl, prABv, vYg`Gpj~j sh sfgAelA`vAd yn s>t&yn`y. m^gl s>t&ey` emelAv dfy<N<vx eh`t= vn, apAy mAr~gy ah<rn kr[N< an`tr~gt vn atr prABv s>t&ey` edelAvm pfrfhFmx eh`t= vn kr[N< a[t=Lt` evZ. b<z<rjANn` vhn`es`egn` emelAv dfy<N<vx eh`t= vn m^gl kr[N< 38 k` d[ngt` dfvY p<t&yAx ps< dfn gATA 12 kfn` un`vhn`es` vdAeL` emelAvt` prelAvt` pfrfhFmx eh`t= vn kr[N< 23 kf. dFGjAn< ekA`lfy p<t&yA b<z<rz<n` evt ELM p[vs<evZ ps`kmZ s<v vfHdfn, Eeht` krdr kmZkexAl<vlfn` pFwA vfHdfn tmn`x emelAv dfy<N<vx eh`t= vn dhmk` ed`VnA krn elsyf. emm il`lFm pfLfgt` un`vhn`es` kr[N< 8 kfn` smn`vft vYg`Gpj~j s>t&y ed`VnA kL es`k. BAgYvt` b<z<rjANn` vhn`es` sfgAlk nmZ tr[NyAx cArft& ehvt` sfrft` nmfn` hHz<n`vn kLy<t= ehAHd ed` (y<t=kmZ) sh vArft& ehvt` vfrft` nmfn` hHz<n`vn enAkL y<t= ed` ehLf krmfn` gfhf vfny nmfn` d hHz<n`vn sfgAelA`vAd s>t&y ed`VnA kL es`k. emm s>t& a[s<rfn` st=x sdn ebAz<mg nmfn` emm Dr~m g&$Ty sks` kL vF. vF. ep&`mvr~Dn sh dyA ep&`mvr~Dn y<vL b<d`D Dr~my t=Lfn` ld mAnsfk shny sh dhmZ rsy vfHdfmfn` Dr~m g&$T sks` kr sehA`dr jntAv atr ebdA edmfn` krn es`vy p&V^snFyyf. mFx epr d m^gl, rtn, krNFy emt`t, DmZm ck`kp`pvt`tn, Djg`g sh mhA stfpxZXAn yn s>t& pAlf, sf^hl, i^gF&sf yn BASA t=enn`m sks` ekAx ebdA edn ldF. emm Dr~m dAnmy st`kArey` tvt` idfrf pfyvrkf, st=x sdn ebAz<mg nmfn` ELf dk`vn emm agnA Dr~m g&$Ty. jFvftey` s[Hd{ smey` ‘sbZb dAn^ DmZm dAn^ jfnAtf’ yn b<z< vdnx an<gtv emv[nf st`kAr~yyn`hf eyedn ob edpLx t=n<r[vn` st= s<vfsf g=N bleyn` kAyfk hA mAnsfk s<vyt` dFr~GAy<St` p&Ar~TnA krmf. cfr^ tfxZXt= elAks`mf^, smZmA smZb<d`DsAsn^! k[nwAevZ exAerAn`exA` mhA vfhArvAsF, dhmZ pAsel` p&DAnAcAr~y, aDYApnevZdF p>jY uw<pfhfl`el` vfmlb<d`Df s`vAmFn` vhn`es`. 1
  • 6.
    st=x sdn ebAz<mg h[Hdfn`vFm BAgYvt` b<z<rjANn` vhn`es` vfsfn` emyx av<r[z< 2553 kx pmN epr, sfyl< elA`k s#vyAeg` yhpt pfNfst` nfr~vANAvebA`Dy pfNfst` mhA kr[NAevn` hA mhA p&QAevn` ed`VnA krn ld dhmkf, b<z<dhm. elA`key` d[nx adhn aAgmZ at=rfn` p[rNftm aAgmk` v<vd vr~tmAneyhf pvA elUkfk aBfvRd`Dfy hA s<best aep`OSAevn` Em mAr~gey` gmn` krn s[d[h[vt=n` ebAehA`y. emhf d[k`evn m^gl, prABv, vYg`Gpj~j hA sfgAelA`vAd yn s>tvlfn` emelAv hA prelAv s<B & sfd`Dfy slsA gn`nA ay<r[t` eBUtfk hA aADYAt`mfk vVeyn` pfrfhFmx lk`vn ay<r[t` p[h[dflf eker~. Eemn`m avsAney` nfvn` s<v at` vfHdgn`nA aAkAry d dk`vyf. emm s<t& sterhf a[t=Lt` kr[N< EdfendA jFvftey` dF p&AeyA`gfkv eyAdA g[nFemn` emelAv jFvft vwAt` ar~Tvt`v sh PldAyF els gtkfrFmxt` aADYAt`mfk hA sAmAjfk dfy<N<v slsA g[nFmxt` h[kfvnvA a[t. ad smhr ay b<z<n` vhn`es` vfsfn` ed`VnA krn ld emm sd`Dr~my pfLfbHdv vfevZcnAt`mk dRS`xf ekA`Nykfn` y<t=v n<tn gfhf smAjyx enAg[lepn bvx ecA`dnA krtf. vfeV`Seyn`m elUkfk s[p smZpt` nfsf prfdf B=k`tf vfdmxt` aAr~Tfk H F vVeyn` vt`epAehAst` vFmxt` gfhfyAx bADA pm<N<vn bv mt=kr dk`vtf. Ees`m b<d`D BASfty mnA avebA`Dykfn` prfVFlny enAkL Em pfrfs b<z<dhm aV=BvAdF aAgmk` els h[Hdfn`vFmx d epLeMtf. tvz<rxt` smhr[ b<z<dhm elUkfk jFvfty at` h[r gfy BfOS< BfOS>NFn`x pmNk`m sFmA v> aAgmk` els d p&kAV krmfn` vfsfEk` vn sfyves` gfhfynx kfsfes`t`m p&AeyA`gfkv pfLfp[dfy enAh[kf, an<cft aAgmk` yyf tr~k krtf. b<z<n` vhn`es` vfsfn` ed`VnA krn ld emm ut=mZ Dr~my pfLfbHdv dk`vn< lbn emvn` mf#TYA s^kl`p stYyyf kfsfes`t` pfLfgt enAh[kfy. s[d[h[vt=n` atr d[n<z< jnp&fyBAvyx lk`v a[tf emm s>t& ster~ aw^g= b<d`D BASfty yemk` avebA`Deyn` y<t=v kfyvA et`r[mZ gn`en` nmZ vfgsfn`m Em v[rdf vfevZcnAt`mk ecA`dnA sfyl`lm pfLfgt enAh[kf nfS`Pl vYAyAm els vxhA gn< a[t. Eelsm emm s>t&vlfn` idfrfpt` ekern kr[N< s[eNkfn`m gfhfyn`eg` EdfendA jFvn kxy<t= sAr~Tk kr g[nFmx r[k=l` edn bv DnAt`mkv sftFmx y<h<s<l< vn< a[t. Eemn`m gfhf b[tfmt=n`eg` aADYAt`mfk sft=mZ p[t=mZ hA aAcAr Dr~myn` aBfvr~Dnyx d emm kr[N< ebehvfn` upkArF vn< a[t. emhf dF etA`rA egn a[tf emm s>t& strm iht dk`vn ld sfyl<m v[rdf vfevZcnAt`mk dRS`xFnx EkehlAm pfLft=r[ spyyf. b<z<n` vhn`es` mhAkr[NAevn` hA mhA p&QAevn` ed`VnA krn ld prfdf aAr~Tfk dfy<N<vkfn` etArv aADYAt`mfk dfy<N<vk` lbAg[nFm EtrmZm phs< enAevZ. emhfdF h[kftAk` z<rx Dr~mAn<k+lv alskmfn` etArv m<dl` upyA g[nFmx an<m[tfy lbA dF a[t. Eb[vfn` emelAv s[p smZpt` prfeBA`jny hA esUBAgYy udA krg[nFm sHdhA gfhf jFvft h[wgs`vA g[nFm ebUd`D s[d[h[vt=n` vVeyn` apeg` y<t=kmk` d evyf. Em p&tfpt`tfvlx an<k+lv p&AeyA`gfkt`vyx m<l`t[n` edmfn` EdfendA cr~yA s[ls<mZ krgn`en` nmZ 2
  • 7.
    p&tYOS vVeyn` ik`mnfn`mgfhf smAjey` sfyl< ednAxm s[pvt` vAsnAvn`t esUBAgYmt` jFvft gtkfrFemZ vAsnAv udAvn< a[t. emm kr~tvYey` p&DAn aep`OSAv vn<ey` b<z<n` vhn`es` vfsfn` ed`Vft sd`Dr~my phs<evn`m avebA`D krgnfmfn` gfhf jFvft vwAt` ar~Tvt` krg[nFmx ymZ mg epn`vFmk` kfrFmy. ut=mZ V&F sd`Dr~mey` bfHdk` vn emm vxfnA s>t& ster~ prfvr~tn srl sf^hl hA i^g&Fsf bsfn`, h[kf s{mvfxm evn` evn`v kr[N< vVeyn` epL gs`vA a[t. Eb[vfn` E`vA phs<evn` kfyvFmxt` ar~TAvebA`Dy lbA g[nFmxt` upkArF vn< a[t. emm b<d`D BASft elUkfk vVeyn` sAr~Tk jFvft gtkfrFmxt` elAekA`t`tr s[p smZpt` at` vfHdFmxt` mg epn`vn< a[t. emm g&$Ty sks` kfrFmx apv unn`z< kr v> sh mg epn` v>, Eemn`m eprvdn lfyA z<n`, k[nwAevZ exAerAn`exA` mhA vfhArvAsF, dhmZ pAsel` p&DAnAcAr~y, aDYApnevZdF p>jY uw<pfhfl`el` vfmlb<d`Df s`vAmFn` vhn`es`x nms`kAr p>r~vkv egUrvy p<d krm<. Eemn`m embHz< kxy<t=vlx apx nftrm shAy edn, emm g&$Ty al^kAr els s[ksFmx tAOSN shAy lbAz<n`, p<b<z, as^gA, cmflA, sh acl yn < aAdrNFy z> dr[vn`x s`t=tfvn`t vn atr emyfn` ap at`pt` krgn`nA sfyHE pfn` an<emA`dn` krm<. sfyHE st`veyA` nfz<k` evt`vA! nFerA`gF evt`vA! s<vpt` evt`vA! s[ks<m:- vF. vF. ep&`mvr~Dn sh dyA ep&`mvr~Dn Buddhist guide lines for Happiness Introduction Buddhism is the religion of Enlightenment-where the emphasis on great compassion and wisdom, which was expounded about 2553 years ago by the Buddha. It is one of the oldest religions still being practised in the whole world, hostile to worldly progress and happiness. The four sermons presented here namely – Mangala, Parabhava, Vyagghapajja and Sigalovada – explain us how to gain prosperity and happiness, how to avoid material, moral and spiritual downfall and enlighten us on the blessings in life to win the bliss of deliverance. These four suttas are very useful and practical guidelines for every day life, to lead personal improvement, spiritual progress and social development. Some people used to criticise that the Buddha was not unduly concerned with the social life, economic progress, worldly happiness and material welfare of his lay disciples in the modern world. Those same people who have not properly 3
  • 8.
    read or heardabout Buddhism say it is a pessimistic religion. Some others have tried to show that this teaching meant or relevant only for monks and nuns who have renounced the worldly life. Further they say ordinary lay people could not follow or practise Buddha‟s Teaching and come to conclusions that Buddhism is not significant to 21 st century humanity. These misconcepts that come from a lack of clear understanding of what Buddha taught are wrong. But when you read and understand what you find in these suttas you will very quickly dispel any such misinformed views. Very soon you find these four sermons are very useful and practical guide lines for every day life, which serve as a foundation for intellectual and ethical development. All these suttas mentioned here are shining examples that reflects such criticism is entirely unwarranted. The Buddha had emphasized that without some degree of economic well being spiritual progress was entirely difficult. He therefore asked his lay disciples to earn money in a righteous way as much as possible without being lazy. So try your best to adjust yourself to live according to these noble principles where you can win every happiness and prosperity in this world. The Buddha has shown the clear way, we just only need to follow all these guide lines and practise of which brings immediate results. The main intention of this task is to make the teaching of Buddha more accessible and easy understood. These four valuable suttas mainly related to code of discipline are presented in Sinhala and English translations to make more easier to read and understand and practice with every devotion to achieve prosperity and happiness in this life and next. We are so much grateful with all respect to Venerable Udupihille Wimalabuddhi Thero (B.Ed), the Principal of the Dhamma School of the Toronto Maha Vihara in Canada, for his sincere and unstinting support. He encouraged us with necessary guidence and useful suggestions to bring this book to its present form. We also extend our sincere thanks for his kindness to write a Forward for this book. In preparing this book we have been helped as on earlier occasions by our loving children Pubudu, Asanga, Chamila, and Achala. We thank them for their kind valuable support and effort in outstanding technical editing. May they all share this fortune of Merits. May all beings be happy, healthy and well! Prepared by - V. V. Premawardena & Daya Premawardena. 4
  • 9.
    mhA m^gl s<t`t^- mhA m^gl s>t&y Maha Mangala Sutta The Discourse on Blessings tf&pfxkey` K<d`dk nfkAyx ayt` s<t`t nfpAteyhf En mhA m^gl s>t&y ebUd`D s[d[h[vt=n` atr itA jnp&fyy. m^gl kr[N< itA srlv gATAmy s`vr{peyn` idfrfpt` vF a[tf ay<r[ oZn{m ayk=eg` mtkey` phs<evn`m !HdFyAmx upkArF evZ. tvd gfhf jFvfty yhmgx eyAm< krvn, vhAm p&tfPl at`vfHdfy h[kf emZ gATA epeLhf a[t=lt` m^gl kr[N< s`t&F p<r[S eB`deyn` etArv oZn{m vys` kAN`wyk ayx v<vd phs<evn` pfLfp[dfy h[kfy. Ees`m oZn{m t#vyk sfxfn, oZn{m aAgmk` adhn, oZn{m aDYApn mxZxmk sfxfn ayx d phs<evn`m s$dfxZXfkvm p&tfPl enlA gt h[kf prfdf s[ksF a[t. . emm v[dgt` s>t&eyhf sfyl< ednA vfsfn`m p&g=N kL h[kf ut=mZ m^gl kr[N< 38 k` sft` gn`nA ay<rfn` d[k`evZ. EmHgfn` ap atr m<l` b[s egn a[tf s<B nfmft, f vAsnA Vk`tfy v[nf mf#TYA vfV`vAsvlfn` etArv, yhpt` nfv[rdf kAy kr~m, vcF kr~m hA menA` kr~m ekerhf vfV`vAsy a[tf ekAx E`vA eds s<BvAdFv b[lFmx apv unn`z< krvyf. EdfendA jFvftey` dF apx upkArF vn yh mg epn`vn ut=mZ m^gl kr[N< emhf d[k`evn atrm b<z< dhemZ m>lfk prmAr~Ty vn nfr~vANy sAOSAt` kr g[nFmx d k&meyn` eyAm< krvA a[t. evnt` uped`Vyk` enAm[tfv v<v d eknk=x elUkfk emn`m elA`ekA`t`tr aBfvRd`Dfy slsA g[nFmx h[kf smZp>r~N upeds` mAlAvk` emm m^gl s>t&eyhf a[t=lt` evZ. This mangala sutta find in Tipitaka - Khuddaka Nikaya - Sutta Nipata - is one of the most important and popular teachings in Buddhism. It is so well known among all Buddhists is because of the wide range of teachings within a few easily remembered stanzas or verses. Though this discourse is proclaimed by Buddha it also provides unfailing guidance, capable of direct application and immediate fruitful use by people in all walks of life, irrespective of differences of sex or status, race or religion, creed or education. There are all together thirty eight (38) good qualities or highest blessings to be developed by every one, introduced in a very pleasant way in this great sermon. It reflects a new light on new angle on luck, omens, auspiciosness and encourage reliance upon on one‟s own good deeds, speech, and thoughts. This teaching includes the most basic blessings or useful practical guidelines, each and every one should have and lead gradually to the highest qualities required to win the ultimate blessings of Nibbana. It is a complete manual for building up successful and stable life, without any need for supplication to power besides oneself. This is the main purpose of this sutta. 5
  • 10.
    Ev^ em s<t^: Ek^ smy^ BgvA sAv#Tfy^ vfhrtf, ejtven anATpfN`wfks`s aArAem. aT eKA aJ`JtrA edvtA aBfk`kn`tAy rt`tfyA aBfk`kn`tvN`NA ekvlkp`p^ ejtvn^ oBAes#vA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvn`t^ aBfvAed#vA Ekmn`t^ axZXAsf. Ekmn`t^ XftA eKA sA edvtA Bgvn`t^ gATAy aj~ODBAsf. mA vfsfn` emes` asn ldF: Ek` smeyk`hf BAgYvt=n` vhn`es` s[v[t` n<vr smFpeyhf ej~tvn nmZ v> aen`pfHw< sfx<h<eg` aArAmeyhf v[w vsn es`k. Ekl`hf vnAhF, Ek`trA dfvY p<t&eyk` rAt&feyhf p&Tm yAmy ik`m v> kl`hf yhpt` VrFr vr~Neyn` y<t=v sfyl< ej~tvny bb<l<vA, BAgYvt=n` vhn`es` ymZ t[enk`hf d, Et[nx ELMfey`y. ELM, BAgYvt=n` vhn`es`x nms`kAr ekAx Ekt`pesk sfxfey`y. Ekt`pesk sfxf Em dfvY p<t&yA BAgYvt=n` vhn`es`x gATAvkfn` emes` kr[N< s[L keL`y. Thus, have I heard: On one occassion The Blessed One was dwelling at the monastery of Anathapindika, in Jetha‟s Grove, near Savatthi. Now, when the night was far advanced, a certain deity, whose surpassing splendour illuminated the entire Jetha Grove came into the presence of the Blessed One and drawing near, respectfully saluted him, and stood on one side. Standing thus he addressed the Blessed One in verse. 1. bh> edvA mn<s`sA c – m^glAnf acfn`ty<^ aAk^KmAnA esAt`TAn^ - b&{hf m^glm<t`tm^. edelAv yhpt k[mtf edvfeyA` d, mn<SYeyA` d, m^gl kArNyn` sft+h. Em edvf mfnfs<n`x an<kmZpAevn` hft s<v Elvn ut=mZ m^gl kr[N< ed`VnA kL m[nvf. Many deities and men, yearning after good have pondered on Blessings. Pray, tell me the highest Blessings. emt[n` sfx Ek` Ek` gATAv sh Ehf En m^gl kr[N< d[k` evZ. 2. aesvnA c bAlAn^ - pN`wftAn^ c esvnA p>jA c p>jnFyAn^ - Et^ m^glm<t`tm^.  aesvnA c bAlAn^ - an<vN bAlyn` es`vny enAkfrFm – to avoid the company of fools  pN`wftAn^ c esvnA - pN`wftyn` es`vny kfrFm – to associate with the wise  p>jA c p>jnFyAn^ - b<d`DAdF pfdfy y<t`tn` pfdFm – to honour those who are worthy of honour 6
  • 11.
    3. ptfr{p edsvAesA c – p<bZeb c ktp<J`JtA at`t smZmA pNfDf c – Et^ m^glm<t`tm^.  ptfr{p edsvAesA c - s<z<s< epedesk vfsFm – to reside in a suitable locality  p<bZebZ c ktp<J`JtA - epr kL pfn` a[tf bv – to have done meritorious actions in the past  at`t smZmA pNfDf c - sft mnAv pfhfx<vFm – to set oneself in the right course 4. bAh<scZc^ c sfp`p^ c – vfneyA c s<sfk`KfetA s<BAsftA c yA vAcA – Et^ m^glm<t`tm^.  bAh<scZc^ c – ebAehA` a[s> pfr{ t[n` a[tf bv – to have much (vast) learning  sfpp^ c - Vfl`p (hs`t kr~mAn`tAdF) d[nFm – to be skillful (proficient ` at work) in handicrafts  vfneyA c s<sfk`KfetA – mnA hfk`mFemn` y<t= vfnygr[k bv – to be well trained in a code of discipline  s<BAsftA c yA vAcA – yhpt` vcn kFm – to practise pleasant speech 5. mAtApft+ upxZXAn^ - p<t`tdArs`s s^gehA anAk=lA c kmZmn`tA – Et^ m^glm<t`tm^.  mAtApft+ upxZXAn^ - mvZpfynx uvx[n` kfrFm – to support our parents  p<t`tdArs`s s^gehA – aM<dr[vn`x s^g&h kfrFm – to cherish wife and children  anAk=lA c kmZmn`tA – nfrv<l` kr~mAn`t a[tf bv – to engage in peaceful occupations 6. dAn^ c DmZmcrfyA c – JAtkAn^ c s^gehA anvj~jAnf kmZmAnf – Et^ m^glm<t`tm^.  dAn^ c – dn` dFm – to be charitable (generous in giving)  DmZmcrfyA c – Dr~meyhf (ds k=sl`h) h[sfrFm – righteous in conduct f  JAtkAn^ c s^gehA – n{ynx s^g&h kfrFm – the helping of relatives  anvj~jAnf kmZmAnf – nfv[rdf kf&yA a[tf bv – blameless actions 7. aArtf vfrtf pApA – mj~jpAnA c sJ`JemA ap`pmAedA c DmZemZs< - Et^ m^glm<t`tm^.  aArtf (pApA) – pApeyhf enAa[l`m - to have no desire for evil 7
  • 12.
     vfrtf pApA– ak=sleyn` evn`vFm – to abstain from evil (unwholesome actions)  mj~jpAnA c sJ`JemA – mt`p[nfn` v[LkFm – to refrain from intoxicants  ap`pmAedA c DmZemZs< - s[m k=sl` dhmZhf pmA enAvFm – steadfastness in virtue 8. gArevA c nfvAetA c – sn`t=xZXF c ktJ`Oz<tA kAeln DmZm svN^ - Et^ m^glm<t`tm^.  gArevA c – gr[ kL y<t`tn`x gr[ kfrFm – to be respectful  nfvAetA c – yxht` pht` bv (nfhtmAnF bv) – to be humble  sn`t=xZXF c – ld edyfn` st=x<vFm – contentment  ktJ`Oz<tA – kL g=N s[lkFm – to be grateful  kAeln DmZmsvN^ - s<z<s< kl`hf dhmZ a[sFm – listen to the Dhamma in due occations 9. Kn`tF c esAvcs`stA – smNAn^ c ds`sn^ kAeln DmZm sAkcZCA – Et^ m^glm<t`tm^.  Kn`tF c – ivsFm – to be patience  esAvcs`stA – kFkr[ bv – to be obedient  smNAn^ c ds`sn^ - V&mNyfn` d[kFm – to associate with monks  kAeln DmZm sAkcZCA – s<z<s< kl Dr~m sAkcZCA kfrFm – have religious discussions on due occations 10. tepA c b&h`mcrfy^ c - arfyscZcAn ds`sn^ nfbZbAN scZCfkfrfyA c – Et^ m^glm<t`tm^.  tepA c – tps – self control – self restraint  b&h`mcrfy^ c – ut=mZ h[sfrFm – a holy and chaste life  arfyscZcAn ds`sn^ - sfv<ss` d[kFm – perception of the Noble Truths  nfbZbAN scZCfkfrfyA c – nfvn` avebA`D kr g[nFm – realisation of Nirvana 11. P<xZXs`s elAkDmZemhf – cft`t^ ys`s n kmZptf aesAk^ vfrj^ eKm^ - Et^ m^glm<t`tm^.  P<xZXs`s elAkDmZemhf – cft`t^ ys`s n kmZptf – axelA` dhmfn` yemk=eg` sft kmZpA enAvFm – whose mind does not flutter by contact with worldly contingencies 8
  • 13.
     aesAk^ -eVA`k rhft bv – to be free from sorrow  vfrj^ - rAgAdF ekels` z>vflf n[tf bv – to be free from defilements  eKm^ - bfy rhft bv – to have lasting peace and security 12. EtA dfsAnf kt`vAn – sbZbt`TmprAjftA sbZbt`T esAt`Tf^ gcZCn`tf - t^ ets^ m^glm<t`tm^’tf. embHz< yhpt` kr[N< an<gmny krn`nA v> ay, sfyl< tn`hf enAp[rz<nAh< sfyl< t[n s[ptx eytf. ov<nx emm kr[N< axtfs (38) ut=mZ mHg=l` kr[N< evZ. edelAv v[w sdA ln kr[N< evZ. To them, fulfilling matters such as these (38), everywhere (ever remain) invincible (too strong to be defeated), in every way moving happily – these are the highest blessings. 9
  • 14.
    prABv s<t`t^ -prABv s>t&y Parabhava Sutta s>t& pfxkey`, K<d`dk nfkAyx ayt` s<t`t nfpAteyhf En prABv s>t&eyn` vfs`tr ekern`en` p<d`glyA prfhAnfyx pm<N<vn eh`t= sADk hA E`vAyfn` mfdFm sHdhA an<gmny kLy<t= k&fyAmAr~g sm>hykf. itA ekxf s>t&yk` vn emhf En kr[N<vlfn` eknk=eg` eBUtfk hA aADYAt`mfk jFvfty pfrfhF avsAney` ast=xx hA z<kx pt`vn ay<r[ m[nvfn` p[h[dflf kryf. aAr~Tfk dfy<N<v hA aDYAt`mfk dfyN<v yxpt` vFemn` eknk=x emelAv vVeyn` emn`m prelAv vVeyn` d kfsf kelk st=xk` ehA` pvtfn sAmyk` blAepAerAt`t= vfy enAh[kfy. Em nfsA mnA n<vNfn` hA sfhf b<d`Dfeyn` emm prfhAnf lOSN et`r[mZ egn vfvfD uvz<r[vlfn` mfdF VAn`t s<n`dr nfvn` mgx eyAm< vFmx ut`sAh kxy<t=y. This sermon in Sutta Nipata of Kuddhaka Nikaya explains us the causes of downfall and guides us how to avoid those causes of downfall in our all activities. It is a very short sutta which teaches us the causes of downfall. Each of the causes of downfall shuts a person off from the path of material and spiritual progress, and will eventually lead to unhappiness and suffering. Those causes of downfall are the main reason for one‟s financial disasters and spiritual decline and never enjoy true and lasting peace and happiness here in this life and future. So be wise, alert and mindful and remember all those causes of downfall to get rid of all various misfortunes and finally enter the Path of Purity. Ev^ em s<t^: Ek^ smy^ BgvA sAv#Tfy^ vfhrtf ejtven anATpfN`wfks`s aArAem. aT eKA aJ`JtrA edvtA aBfk`kn`tAy rt`tfyA aBfk`kn`tvN`NA ekvlkp`p^ ejtvn^ oBAes#vA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvn`t^ aBfvAed#vA Ekmn`t^ axZXAsf. Ekmn`t^ XftA eKA sA edvtA Bgvn`t^ gATAy aj~ODBAsf: mA vfsfn` emes` asn ldF: Ek` smeyk`hf, BAgYvt=n` vhn`es` s[v[t` n<vr smFpeyhf ejtvn nmZ v> aen`pfHw< mh sfx< vfsfn` krvn ld aArAmeyhf v[w vsn es`k. ik`bft`etn` Ek`trA ed`vtAevk` rAt&fey` p&Tm yAmy ik`m<N< kl`hf atfVyfn` menA`Q v> Cvf vr~N a[t`et` ejtvn vfhAry m<HEl`l bb<HEvA BAgYvt=n` vhn`es` ymZ t[enk`hf d, Et[nx ELMfey`y. EL[M, BAgYvt=n` vhn`es`x mnAekAx v[Hd Ekt`pesk sfxfey`y. Ekt`pesk sfxfyA v> E` edvf etemZ BAgYvt=n` vhn`es`x gATAvkfn` emes` kr[N< s[L keL`y. 10
  • 15.
    Thus have Iheard: Once the Exalted One was dwelling at Anathapindika's monastery, in the Jeta Grove, near Savatthi. Now when the night was far spent a certain deity whose surpassing splendour illuminated the entire Jeta Grove, came to the presence of the Exalted One and drawing near, respectfully saluted Him and stood at one side. Standing thus, he addressed the Exalted One in verse: 1. prABvn`t^ p<rfs^ - my^ p<cZCAm egAtm^ Bgvn`t^ p<xZX<mAgmZm - kf^ prABvetA m<K^? ap h[mednm pfrfehn`nA v> p<r[SyA g[n egUtmyn` vhn`es`egn` asA d[ngn`nA pfNfs vfcArmZh. BAgYvt=n` vhn`es` vfcArn< pfNfs p[mfNfeym<. st`vyA pfrfehn edArx< kver~d? Having come here with our questions to the Exalted One, we ask thee, O Gotama, about man's decline. Pray, tell us the cause of downfall. 2. s<vfjAenA Bv^ ehAtf - s<vfjAenA prABevA DmZmkAemA Bv^ ehAtf - DmZmeds`sF prABevA. dfy<N<vx pt`vn p<d`glyA m[nvfn` dt h[kfy. pfrfhFmx pt`vn p<d`glyA d m[nvfn` dt h[kfy. sd`Dr~myx k[mtf p<d`glyA dfy<N<vx pt` evZ. sd`Dr~myx ak[mtf (d`evZS krn) p<d`glyA pfrfhFmx pt` evZ. Easily known is the progressive one. Easily known he who declines. He who loves Dhamma progresses. He who is averse to Dhamma, declines. 3. itf eht^ vfjAnAm - pXemA esA prABevA z<tfy^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey pLm<evnf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, edevnf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the first cause of one's downfall. Pray, tell us the second cause. 4. asn`ts`s pfyA ehAn`tf - sn`et n k=r[et pfy^ ast^ DmZm^ erAectf - t^ prABvetA m<K^. ast`p<r[Syfn`x pf&y vFm, st`p<r[Syfn`x pf&y enAvFm, ast`p<r[S Dr~myx k[mtf vFm, yn emZvA pfrfhFmx kArNA evZ. The wicked are dear to him, with the virtuous he finds no delight, he prefers the creed of the wicked - this is a cause of one‟s downfall. 11
  • 16.
    5. itf eht^ vfjAnAm - z<tfeyA esA prABevA ttfy^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm<. Ey edv[nf prfhAnf kArNy vn`en`y. BAgYvt=n` vhn`s, t=n`v[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the second cause of one's downfall. Pray, tell us the third cause. 6. nfd`dAsFlF sBAsFlF - an<xZXAtA c eyA nerA alesA ekADpJ`JAeNA - t^ prABvetA m<K^. nftr nfdn s<HT bv, ebAehA` ay smHg nfS`Pl kTAevhf eydFmx k[mtf bv, vFr~yy enAm[tfkm, als bv, kfepn s<HT bv, yn emZvA pfrfhFmx kr[N<y. Being fond of sleep, fond of company, indolent, lazy and irritable – this is a cause of one‟s downfall. 7. itf eht^ vfjAnAm - ttfeyA esA prABevA ct=#T^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey t=n`v[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, strv[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the third cause of one's downfall. Pray, tell us the fourth cause. 8. eyA mAtr^ vA pftr^ vA - jfN`Nk^ gteyAbZbn^ ph>sn`etA n Brtf - t^ prABvetA m<K^. ymZ kfsfevk` jrAvx pt` v> (mhHE vfyx pt` v>), eyAv<n` bv egvF gfyA v> m{Nfyn` ehA` pfyANn` ehA` tmA epAehAst` v<vt` (s<ves` jFvt` v<vt`) ov<n` epA`SNy enA eker~ d, E` mvZpfyn` epA`SNy enAkfrFm edelAvfn`m pfrfhFmx kArNyyf vdAL es`k. Though being well-to-do, not to support father and mother who are old and past their youth - this is a cause of one's downfall. 9. itf eht^ vfjAnAm - ct=e#TA esA prABevA pJ`cm^ BgvA b&{hf – kf^ prABvetA m<K^? 12
  • 17.
    emZ prfhAnf kArNyvdAL prfd`edn`m dnfm. Ey strv[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, ps`v[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the fourth cause of one's downfall. Pray, tell us the fifth cause. 10, eyA b&Ah`mN^ vA smN^ vA - aJ`J^ vApf vNfbZbk^ m<sAvAedn vJ`ectf - t^ prABvetA m<K^. ymZ kfsfevk` b&Ah`mNyk= ehA` V&mNyk= ehA` n[tehAt` kfsfvk` il`ln an` yAckyk= ehA` ebAr[ kfemn` vJ`cA eker~d, Ey edelAvfn`m pfrfhFmx kArNA evZ. To deceive by falsehood a brahman or ascetic or any other mendicant - this is a cause of one's downfall. 11. itf eht^ vfjAnAm - pJ`cemA esA prABevA CxZXm^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey ps`v[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, syv[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the fifth cause of one's downfall. Pray, tell us the sixth cause. 12. ph>tvft`etA p<rfesA - shfrJ`eJA seBAjenA EekA B=J`jtf sAD>nf - t^ prABvetA m<K^. ebAehA` rn` rfdF m<t= m[Nfk` smZpt` a[tf, ebAehA` khvN< a[tf p<d`gleyk` enAeyk` s>p vYJ`jneyn` y<k`t mfy<r[ rs a[tf ebAj<n` tm aM<dr[vn`xt` enA dF tnfvm an<Bv eker~d, Ey prfhAnfyx kArNA evZ. To have much wealth and ample gold and food, but to enjoy one's luxuries alone - this is a cause of one's downfall. 13. itf eht^ vfjAnAm - CxZXemA esA prABevA st`tm^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey syv[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, st`v[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? 13
  • 18.
    Thus much dowe see: this is the sixth cause of one's downfall. Pray, tell us the seventh cause. 14. jAtf#Td`eDA Dn#Td`eDA - egAt`t#Td`eDA c eyA nerA sJ`JAtf^ atfmJ`eJtf - t^ prABvetA m<K^. ymZ mn<SYeyk` jAtfy krN ekAx egn td mAny a[t`et`, Dny eh`t= ekAx egn td mAny a[t`et`, egA`t&y eh`t= ekAx egn td mAny a[t`et`, tmAeg` aveV`S n{yn` yxt` ekAx sftA d, E` sfy n{yn` yxt` ekAx d[kFm E` st`vyA pfrfhFmx kArNA evZ. . To be proud of birth, of wealth or clan, and to despise one's own kinsmen - this is a cause of one's downfall. 15. itf eht^ vfjAnAm - st`temA esA prABevA axZXm^ BgvA b&{hf – kf^ prABvetA m<K^? . emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey st`v[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, axv[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the seventh cause of one's downfall. Pray, tell us the eighth cause. 16. i#TfD<t`etA s<rAD<t`etA - ak`KD<t`etA c eyA nerA ld`D^ ld`D^ vfnAestf - t^ prABvetA m<K^. ymZ mn<SYeyk` pr s`tF&n` ekerhf elAl` v>ey` d, s<rA bFemhf elAl` v>ey` d, z>ekLfeyhf elAl` v>ey` d, ld ld ymZ vs`t=vk` vfnAV kryf d, Ey pfrfhFmx kArNA evZ. To be a rake, a drunkard, a gambler and to squander all one earns - this is a cause of one's downfall. 17. itf eht^ vfjAnAm - axZXemA esA prABevA nvm^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm<. Ey axv[nf prfhAnf kArNy vn`en`y. BAgYvt=n` vhn`s, nvv[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the eighth cause of one's downfall. Pray, tell us the nineth cause. 14
  • 19.
    18. eshf dAerhf’sn`t=xZeXA - evsfyAs< pdfs`stf dfs`stf prdAers< - t^ prABvetA m<K^. tmAeg` BAr~yAvn` eh`t= ekAx egn enAst=x< v> yemk` evVYAvn` ekerhf dk`nA l[ebyf d, prs`t&Fn` ekerhf dk`nA l[ebZ (a[s<r[ kryf) d, Ey pfrfhFmx kArNA evZ. Not to be contented with one's own wife, and to be seen with harlots and the wives of others - this is a cause of one's downfall. 19. itf eht^ vfjAnAm - nvemA esA prABevA dsm^ BgvA b&{hf – kf^ prABvetA m<K^? . emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey nvv[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, dsv[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the nineth cause of one's downfall. Pray, tell us the tenth cause. 20. atFt eyAbZbenA epAesA - aAentf tfmZbr[#Tnf^ ts`sA is`sA n s<ptf - t^ prABvetA m<K^. ik`m gfy eyUvn vys` a[tf p<r[Seyk` etm tfMfrf Pl v[nf tn a[tf Ld[rfyk srN pAvAegn Eyf d, (ehetm) a[y tr[N p<r[Syk+ ptA edA` yn Ir~SYAevn` rAt&feyhf enA nfdA d, E` kArNy pfrfhFmx kArNA evZ. Being past one's youth, to take a young wife and to be unable to sleep for jealousy of her - this is a cause of one's downfall. 21. itf eht^ vfjAnAm - dsemA esA prABevA EkAdsm^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey dsv[nf prfhAnf kArNy < vn`en`y. BAgYvt=n` vhn`s, EekAeLAs`v[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the tenth cause of one's downfall. Pray, tell us the eleventh cause. 22. i#Tf esAN`wf^ vfkfrNf^ - p<rfs^ vApf tAdfs^ is`srfys`mf^ XpAeptf - t^ prABvetA m<K^. mt`sY mA^V s<rAevhf elAl` v> tRS`NA a[tf, E` mA^sAdfy nfsA smZpt` ps` emn` vfs<r[vn (vfnAV krn) s<l< v> s`t&fyk ehA` tv d, EbHz< v> ehvt` Em 15
  • 20.
    s`t&fy v[nf v>p<r[Syk= ehA` BAN`wAgArAdfy bAr dFemn` aDfptf bevhf tbA d, ehvt` EkF edeyhf nfy<k`t eker~d, Ey pfrfhFmx kArNA evZ. To place in authority a woman given to drink and squandering, or a man of a like behaviour - this is a cause of one's downfall. 23. itf eht^ vfjAnAm - EkAdsemA esA prABevA d`vAdsm^ BgvA b&{hf – kf^ prABvetA m<K^? emZ prfhAnf kArNy vdAL prfd`edn`m dnfm<. Ey EekAeLAs`v[nf prfhAnf kArNy vn`en`y. BAgYvt=n` vhn`s, edAeLAs`v[nf pfrfehn kArNy vdAL m[nvf. pfrfhFmx kArNA kver~d? Thus much do we see: this is the eleventh cause of one's downfall. Pray, tell us the twelfth cause. 24. ap`peBAegA mhAtN`ehHA - Kt`tfey jAyet k=el esA c rj~j^ p#Tytf - t^ prABvetA m<K^. mHd v> upeBA`g prfeBA`g vs`t=vk` a[tf, mht` eBA`g tRS`NA a[t`etk` (ld edykfn` st=x< enAvn`enk`) k`St&fy k=leyhf updF d, ehetm rAjYy p&Ar~TnA eker~ d, Ey pfrfhFmx kArNA evZ. To be of noble birth, with vast ambition and of slender means, and to crave for rulership - this is a cause of one's downfall. 25. Eet prABev elAek - pN`wfetA smevk`Kfy arfeyA ds`sn smZpn`enA - s elAk^ Bjet sfvn`tf. emZ st`v elA`keyhf pfrfhFmx eh`t= vn iht d[k` v> kr[N<, ehAHdfn` prFk`SA ekAx d[n gn`nA v> n<vN[tf p<d`glyA aAr~y dr~Vneyn` y<k`t v>ey` ut=mZ v>, eOS`m v> elA`ky es`vny krn`en`y. Knowing well these causes of downfall in the world, the noble sage endowed with insight shares a happy realm. 16
  • 21.
    sfgAl s<t`t^ -sfgAelA`vAd s>t&y (gfhf vfny) SIGALOVADA SUTTA (The Layperson’s Code of Discipline) ebUd`D elA`ky ehAHdfn` dn`nA sfgAelA`vAd s>t&y (sfgAl s>t&y) s>t& pfxkey` dFG nfkAyx ayt`y. VflAdF g+N Dr~m v[wFm m>lfk ekAx egn ed`Vft emm s>t&eyhf Dny ipyFm hA s^rOSNy, Dny vfnAV vn ay<r[, smAj smZb$DtA p[v[t`vFemZ dF aenYAnY vVeyn` pfLfp[dfy y<t= vgkFmZ, mft&#vy aAdF p<d`gl s^vr~Dny sHdhA atYvVY kr[N< rAVfyk` d[k`evZ. gfhfyn` sHdhAm ed`Vft b[vfn` emyx gfhf vfny yyf d vYvhAr eker~. gRhs`T hA smAjgt jFvfty st=xfn` gt kfrFmx avVY, gfhfyn` vfsfn` pfLfp[dfy y<t= vfny nFtf mAlAvk svfs`trAt`mk vfg&hyk` emhf d[k`evZ. ax<vAcAr~y b<d`DeGA`S hfmfeyA` emm s>t&y pfLfbHdv emes` pvstf. ‚gRhptfyk=eg` y<t+kmZ hA vgkFmZ kfsfm aw<vkfn` etArv dk`vn emm s>t&y gfhf vfny nmZ evZ. emhf sHdhn` kr[N< ymZkfsfvk= pfLfpdfn`en` nmZ oh<eg` dfy<N<v mfs prfhAnfy kfsfes`t` aep`OSA kL enAh[kfy.‛ tvz<rxt` emm s>t&y g[n kr[N< dk`vn rFs` ewZvfwZs` m[tfNfy pvsn`en`, mfnfs<n` EkfenkA atr eemt&fy, aenYAnY s<B sfd`Dfy vwvn aAcAr Dr~m pfLfbHdv svfs`trAt`mkv egn h[r d[k`evn evnt` s>t&yk` b<d`D ed`VnAvn`hf ekAt[nkvt` dk`nx enAl[ebn bvyf. Eb[vfn` v[wfhfxfyn`eg` sh dr[vn`eg` gRhs`T hA smAjgt jFvft sAr~Tk kr g[nFmx s<z<s< evnt` aAcAr Dr~m mAlAvk` d[k`vfy enAh[kfy. ap kAeg`t` aep`OSAv vfy y<t`et` emm ut=mZ uped`Vyn` pfLfegn avebA`Deyn` y<t=v pfLfpdfmfn` tm jFfvft gmn sAr~Tk kr g[nFmx kxy<t= kfrFmyf. Ees`m vfV`vAseyn` hA Bk`tfeyn` y<t=v, p&AeyA`gfkvm emm g=N Dr~m EdfendA jFvftyx smZb$D kr g[nFemn` nfrn`tr st=x pvt`vA g[nFmx h[kfvn< enAan<mAny. Sigalovada Sutta (Sigala sutta) which belongs to the Digha Nikaya in Sutta Pitaka is one of the most well known discourses in Buddhist world. It is one of the greatest and most valuable set of teachings which deals with basic morality, building and preserving wealth, friendships, the reciprocal responsibilities in social relationaships, and the qualities of successful persons. It is also called GIHI VINAYA or laymen‟s discourse. The laymen‟s code of dicipline or layman‟s Dhamma. This sutta beautifully discribes and gives a clear picture of the domestic and social life of the lay people. Commenting on this sutta Ven. Buddhaghosa says: “ Nothing in the duties of a householder is left unmentioned. This sutta is called the Vinaya of the house holder. Hence in one who practises what he has been taught in it, growth is to be looked for, not decay.” Further to this Mrs. Rhys Davids adds: “The Buddha‟s 17
  • 22.
    doctrine of loveand goodwill between man and man is here set forth in a domestic and social ethics with more comprehensive detail than else where.” So no other disciplinary rules or social or domestic ethics are required to train adults and children except what has been taught in this sutta. As such our earnest desire is that those who are able to understand and appreciate these valuable instructions given in this sutta, to adopt yourself as a guide to strengthen your confidence, devotion and practical knowledge for the attainment of ever lasting Happiness. Ev^ em s>t^: Ek^ smy^ BgvA rAjgeh vfhrtf, evHTven kl$dk nfvAep. etn eKA pn smeyn sfgAlekA ghptfp<t`etA kAls`esv v<xZXAy rAjghA nfk`Kmf#vA al`lve#TA al`lekesA pJ`jlfekA p<T<d`dfsA nms`stf, p<r#Tfm^ dfs^, dk`KfN^ dfs^, pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfs^. mA vfsfn` emes` asn ldF: Ek` kelk BAgYvt=n` vhn`es` rjgh n<vr kln`dk nfvAp nmZ v> evHTvn vfhAreyhf vAsy krn es`k. Ekl sfHgAlk nmZ gRhptf p<t& etm kl` a[tfvm n[gfx rjgh n<vrfn` pfxt`v egAs` ett` v> a[Hz<mZ a[tfv, ett` v> hfseks` a[tfv, a[Hdflf b[Hdegn ebAehA` dfVAvn` nms`kAr krn`en`y, eprdfg dfVAv, dk=N< dfVAv, bxhfr dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn`. Thus have I heard: On one occasion the Exalted One was dwelling in the Bamboo Grove, the Squirrels' Sanctuary, near Rajagaha. Now at that time, young Sigala, a householder's son, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worshipped with joined hands the various quarters: the East, the South, the West, the North, the Nadir and the Zenith. aT eKA BgvA p<bZbN`hsmy^ nfvAes#vA pt`tcFvrmAdAy rAjgh^ pfN`wAy pAvfsf. ad`dsA eKA BgvA sfgAlk^ ghptfp<t`t^ kAls`esv v<xZXAy rAjghA nfk`Kmf#vA al`lv#T^ al`leks^ pJ`jlfk^ p<T<d`dfsA nms`sn`t^, p<r#Tfm^ dfs^, dk`KfN^ dfs^, pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfs^. dfs`vAn sfgAlk^ ghptfp<t`t^ EtdevAc: ik`bftf BAgYvt=n` vhn`es` ud{snm h[Hd eprv pA sfv<r[ !egn, rjgh n<vrx pfHw< pfNfs pfvfsf es`k. Evfx, kl` a[tfvm n[gfx rjgh n<vrfn` nfk`m, ett` v> a[Hz<mZ a[tfv, ett` v> eks` a[tfv, eprdfg dfVAv, dk=N< dfVAv, bxhfr dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn` ebAehA` dfVAvn`x a[Hdflf b[Hd nms`kAr krn`nA v> sfgAlk gRhptf p<t&yA z<x< es`k. d[k sfgAlk gRhptf p<t&yAx emes` kF es`k: 18
  • 23.
    Then the ExaltedOne, having robed himself in the forenoon took bowl and robe, and entered Rajagaha for alms. At that time, young Sigala, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worshipped with joined hands the various quarters: the East, the South, the West, the North, the Nadir and the Zenith. Now He saw young Sigala worshipping thus and spoke to him as follows: ‚kfn`n< eKA #v^ ghptfp<t`t, kAls`esv v<xZXAy rAjghA nfk`Kmf#vA al`lve#TA al`lekesA pJ`jlfekA p<T<d`dfsA nms`ssf, p<r#Tfm^ dfs^, dk`KfN^ dfs^, pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfsn`tf?‛ ‚gRhptf p<t&y, k=mk` ehyfn` n<M kl` a[tfvm n[gfx rjgh n<vrfn` nfk`m, ett` v> a[Hz<mZ a[tfv, ett` v> eks` a[tfv, eprdfg dfVAv, dk=N< dfVAv, bxhfr dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn` ebAehA` dfVAvn`x a[Hdflf b[Hd nms`kAr krn`enhf d?‛ "Wherefore do you, young householder, rising early in the morning, departing from Rajagaha, with wet clothes and wet hair, worship, with joined hands these various quarters: the East, the South, the West, the North, the Nadir and the Zenith?" ‚pftA m^ Bn`et, kAl^ kerAn`etA Ev^ avc: ‘dfsA tAt, nms`esyYAsF’tf. esA eKA ah^ Bn`et, pft= vcn^ sk`kerAn`etA gr[kerAn`etA mAenn`etA p>ejn`etA kAls`esv v<xZXAy rAjghA nfk`Kmf#vA al`lve#TA al`lekesA pJ`jlfekA p<T<d`dfsA nms`sAmf, p<r#Tfm^ dfs^, dk`KfN^ dfs^, pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfsn`tf.‛ ‚s`vAmFn` vhn`s, mAeg` pfyA m[ern kl mx emes` kFey`y. ‘dr[v, dfVAvnx nms`kAr krv.’ s`vAmFn` vhn`s, E` mm pfyAeg` vcnyx st`kAr krn`enmZ, egUrv krn`enmZ, b<h<mn` krn`enmZ, p>jA krn`enmZ, kl` a[tfvm n[gfx rjgh n<vrfn` nfk`m, ett` v> a[Hz<mZ a[tfv, ett` v> hfseks` a[tfv, a[Hdflf b[Hdegn eprdfg dfVAv, dk=N< dfVAv, bxhfr dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn` ebAehA` dfVAvn`x nms`kAr krmf‛yf kFey`y. "My father, Lord, while dying, said to me: „The six quarters, dear son, you shall worship.‟ And I, Lord, respecting, revering, reverencing and honouring my father's word, rise early in the morning and leaving Rajagaha, with wet clothes and wet hair, worship with joined hands, these six quarters, the East, the South, the West, the North, the Nadir and the Zenith." ‚n eKA ghptfp<t`t, arfys`s vfney Ev^ CddfsA nms`sftbZbA‛tf. “gRhptf p<t&y, aAr~y vfneyhf emes` sdfVAevA` enAv[Hdfy y<t`tAh<y‛ 19
  • 24.
    "It is notthus, young householder, the six quarters should be worshipped in the discipline of the noble." ‚yTA kT^ pn Bn`et, arfys`s vfney Cd`dfsA nms`sftbZbA? sAD< em Bn`et BhvA tTA DmZm^ edest=, yTA arfys`s vfney Cd`dfsA nms`sftbZbA‛tf. ‚s`vAmFn` vhn`s, aAr~y vfneyhf ekes` nmZ sdfVAevA` v[Hdfy y<t`tAh< d? s`vAmFn` vhn`s, aAr~y vfneyhf sdfVAevA` ymZ prfd`dkfn` v[Hdfy y<t`tAh< d, Eprfd`edn`` BAgYvt=n` vhn`es` mx Dr~my ed`VnA kL m[nv[‚yf (kFey`y). "How then, Lord, should the six quarters be worshipped in the discipline of the noble? It is well, Lord, if the Exalted One would teach the doctrine to me showing how the six quarters should be worshipped in the discipline of the noble." ‚etnhf ghptfp<t`t s<NAhf, sAD<k^ mnsf kerAhf, BAsfs`sAmF‛tf. ‚Ev^ Bn`et‛tf eKA sfgAelA ghptfp<t`etA BhvetA pcZcs`esAsf. ‚gRhptf p<t&y, Ees` vF nmZ asv. ehAHdfn` sfhfey` tbA gn<v. kfyn`enmf.‛ ‚Ees`y, s`vAmFn` vhn`s‛ yyf E` sfgAlk gRhptf p<t&yA BAgYvt=n` vhn`es`x pfLfvdn` z<n`en`y. "Well, young householder, listen and bear it well in mind. I shall speak." "Very good, Lord," responded young Sigala. BgvA EtdevAc: yetA eKA ghptfp<t`t, arfysAvks`s ct`tAerA kmZmkfelsA phFNA ehAn`tf, ct+hf XAenhf pApkmZm^ n kerAtf, C c eBAgAn^ apAym<KAnf n esvtf, esA Ev^ c<d`dspApkApgetA, Cd`dfsApxfcZCAdF, uByelAkvfjyAy pxfpn`enA ehAtf, ts`s ay^ ecv elAekA aArd`eDA ehAtf perAc elAekA, esA kAys`s eBdA prmZmrNA s<gtf^ sg`g^ elAk^ uppj`jtf. BAgYvt=n` vhn`es` emes` vdAL es`k: gRhptf p<t&y, ymZ klk pxn` ut=mZ V&AvkyA vfsfn` kr~m k`el`V strk` z<r[ krn ld`ed` d, kr[N< strkfn` pvZ kmZ enAeker~ d, vs`t= vfnAVyx eh`t= v< kr[N< sy es`vny enAeker~ d, ehetm emes` dAhtrk` v> lAmk gtfvlfn` evn` v>ey` sy dfVAvn` By n>pdfn es` vsA tbn`enk`v edelAvm jy g[nFm pfNfs pfLfpdfn`en` evyf. oh< vfsfn` emelAv d dfnn ld`ed` evyf. prelAv d dfnn ld`ed` evyf. ehetm mrNfn` mt`ethf yhpt` gtf a[tf dfvY elA`keyhf updfn`en`y. And the Exalted One spoke as follows: Inasmuch, young householder, as the noble disciple has eradicated the four vices in conduct, inasmuch as he commits no evil action in four ways, inasmuch as he pursues not the six channels for dissipating wealth, he thus, avoiding these 20
  • 25.
    fourteen evil things,covers the six quarters, and enters the path leading to victory in both worlds: he is favoured in this world and in the world beyond. Upon the dissolution of the body, after death, he is born in a happy heavenly realm. kmZmkfelsA – kr~m k`el`V - Vices ktms`s ct`tAerA kmZmkfelsA phFNA ehAn`tf? pANAtfpAetA eKA ghptfp<t`t kmZmkfelesA, adfn`nAdAn^ kmZmkfelesA, kAems< mfcZCAcAerA kmZmkfelesA, m<sAvAedA kmZmkfelesA, ims`s ct`tAerA kmZmkfelsA phFNA ehAn`tF’tf. idmevAc BgvA. oh< vfsfn` kvr nmZ kr~m k`el`V (apfrfs<z< kf&yA) htrk`` ph krn ld`ed` evyf d? What are the four vices in conduct that he has eradicated?  pANAtfpAetA - st=n` m[rFm – destruction of life  adfn`nAdAn^ - esArkmZ kfrFm – stealing  kAems<mfcZCAcAerA - kAmeyhf vrdvA h[sfrFm – sexual misconduct  m<sAvAedA - ebAr[ kFm – lying yn stryf. oh< vfsfn` emZ apfrfs<z< kf&yA str ph krn ld`ed` evyf’ yyf BAgYvt=n` vhn`es` vdAL es`k. These are the four vices that he has eradicated. Thus spoke the Exalted One. id^ v#vA s<getA, aTApr^ EtdevAc s#TA: pANAtfpAt^ adfn`nAdAn^ m<sAvAedA c v<cZctf prdArgmnJ`ecv np`ps^sn`tf pN`wftA’tf. s<gt v> VAs`tRRn` vhn`es` emes` vdArA, n[vt emes` d p[vs> es`k: st=n` m[rFm, esArkmZ kfrFm, kAmeyhf vrdvA h[sfrFm, ebAr[ kFm yyff kfyn< lbn emZ str pN`wfteyA` p&V^sA enAkrt`’ yyf. And when the Master had thus spoken, he spoke yet again: Killing, stealing, lying and adultery, these four evils the wise never praise. agtfgmnAnf – agtfyx yn pvZkmZ – Harmful actions ktemhf ct+hf XAenhf pApkmZm^ kerAtf? C$dAgtf^ gcZCn`etA pApkmZm^ kerAtf, edAsAgtf^ gcZCn`etA pApkmZm^ kerAtf, emAhAgtf^ gcZCn`etA pApkmZm^ kerAtf, ByAgtf^ gcZCn`etA pApkmZm^ kerAtf. 21
  • 26.
    kvr nmZ kr[N<strkfn` pvZ kmZ eker~d? In which four ways does one commit evil action?  C$dAgtf^ gcZCn`etA pApkmZm^ kerAtf - C$deyn` (a[l`emn`) agtfyx gfey` pvZkmZ kryf - led by desire commits evil action  edAsAgtf^ gcZCn`etA pApkmZm^ kerAtf - d`evZVeyn` agtfyx gfey` pvZkmZ kryf - led by anger commits evil action  emAhAgtf^ gcZCn`etA pApkmZm^ kerAtf - emA`heyn` agtfyx gfey` pvZkmZ kryf - led by ignorance commits evil action  ByAgtf^ gcZCn`etA pApkmZm^ kerAtf - Byfn` agtfyx gfey` pvZkmZ kryf - led by fear commits evil action yetA eKA ghptfp<t`t, arfysAvekA env C$dAgtf^ gcZCtf, n edAsAgtf^ gcZCtf, n emAhAgtf^ gcZCtf, n ByAgtf^ gcZCtf, iemhf ct+hf XAenhf pApkmZm^ n kerAtF’tf. gRhptf p<t&y, ymZ eh`t=vkfn` aAr~y V&Avk etemZ C$deyn` agtfyx enAgfey` d, d`evZSeyn` agtfyx enAgfey` d, emA`heyn` agtfyx enAgfey` d, Byfn` agtfyx enAgfey` d, emZ kr[N< strfn` pvZ kmZ enAkryf. But inasmuch as the noble disciple is not led by desire, anger, ignorance, and fear, he commits no evil. idmevAc BgvA. id^ v#vA s<getA aTApr^ EtdevAc s#TA: C$dA edAsA ByA emAhA eyA DmZm^ atfvt`ttf nfhFytf ts`s yesA kALpk`eK’v c$dfmA. BAgYvt=n` vhn`es` emes` vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emes` vdArA, n[vt d emes` ed`VnA kL es`k: yemk` C$deyn` d, d`evZSeyn` d, Byfn` d, emA`heyn` d Dr~my ik`mvyf d, E` t[n[t`tAeg` yss kHTvr pOSeyhf c$z&yA emn` pfrfehn`en`y. Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again: Whoever through desire, hate or fear, Or ignorance should transgress the Dhamma, All his glory fades away Like the moon during the waning half. 22
  • 27.
    C$dA edAsA ByAemAhA eyA DmZm^ nAtfvt`ttf aAp>rtf ts`s yesA s<k`kpk`eK’v c$dfmA’tf. yemk` C$deyn` d, d`evZSeyn` d, Byfn` d, emA`heyn` d Dr~my enAik`mvA d, E` t[n[t`tAeg` yss p<r pOSeyhf sHd emn` pfern`en`y. Whoever through desire, hate or fear, Or ignorance never transgresses the Dhamma, All his glory ever increases Like the moon during the waxing half. C apAym<KAnf – vs`t= vfnAVm<K sy – The six channels for dissipating wealth ktmAnf C eBAgAn^ apAym<KAnf n esvtf? s<rAemry-mj~jpmAdxZXAnA- n<eyAegA eKA ghptfp<t`t eBAgAn^ apAym<K^. vfkAl-vfsfKA-crfyAn<eyAegA eBAgAn^ apAym<K^. smj~jABfcrN^ eBAgAn^ apAym<K^. j>tp`pmAdxZXAnA- n<eyAegA eBAgAn^ apAym<K^. pApmft`tAn<eyAegA eBAgAn^ apAym<K^. aAls`sAn<eyAegA eBAgAn^ apAym<K^. vs`t=v vfnAVyx eh`t= v> kvr nmZ kr[N< syk` es`vny enAeker~d? What are the six channels for dissipating wealth which he does not pursue?  s<<rAemry-mj~jpmAdxZXAnAn<eyAegA - mt`vFmx hA p&mAdyx kr[N< v> mt`p[n` bFm – indulgence in intoxicants which cause infatuation and heedlessness  vfkAlvfsfKAcrfyAn<eyAegA - n<s<z<s< kAleyhf vFTf s^cAry – sauntering in streets at unseemly hours  smj~jABfcrN^ - n[x<mZ g[y<mZ a[tf t[n`vl h[sfrFm – frequenting theatrical shows  j>tp`pmAdxZXAnAn<eyAegA - p&mAdyx eh`t= v> z> ekLfeyhf eydFm – indulgence in gambling which causes heedlessness  pApmft`tAn<eyAegA - pApmft& es`vny – association with evil companions  aAls`sAn<eyAegA - als bv – the habit of idleness mj~jpAnAdFnvA – mt`p[n` bFemhf aAdFnv – Evil consequences in indulging in intoxicants C eKA’em ghptfp<t`t, aAdFnvA s<rAemry-mj~jpmAdxZXAnAn<eyAeg: s$dfxZXfkA DnJ`jAnf, klhp`pvwZWnF, erAgAn^ aAytn^, akft`tfs^jnnF, ekApFn^ nfd^snF, pJ`JAy z<bZblFkrNFe#v’c CxZX^ pd^ Bvtf. iem eKA ghptfp<t`t, C aAdFnvA s<rAemrymj~jpmAdxZXAnAn<eyAeg. 23
  • 28.
    gRhptf p<t&y, mt`vFmxhA p&mAdyx kr[N< v> mt`p[n` bFemhf n[vt n[vt eydFemhf emZ edA`S sykf. There are, young householder, these six evil consequences in indulging in intoxicants which cause infatuation and heedlessness.  s$dfxZXfkA DnJ`jAnf - emZ jFvftey`dFm Dny pfrfehyf – loss of wealth  klhp`pvwZWnF - ekA`lAhL v[wfevyf – increase of quarrels  erA`gAn^ aAytn^ - erA`g pFwAvn`x eh`t=evyf – susceptibility to disease  akft`tfs^jnnF - apkFr~tfy a[tfevyf – earning an evil reputation  ekApFn^ nfd^snF - lj~jA n[tfv h[sferyf – shameless exposure of body  pJ`JAy z<bZblFkrNF - n<vN z<r~vl evyf – weakening of intellect gRhptf p<t&y, mt`vFmx hA p&mAdyx kr[N< v> mt`p[n` bFemhf n[vt n[vt eydFemhf emZ edA`S sy evZ. Young householder, these are the six evil consequences in indulging in intoxicants which cause infatuation and heedlessness. vfkAlvfsfKAcrfyAdFnvA – enAkl`hf vFTf s^cAreyhf aAdFnv – Evil consequences in sauntering in streets at unseemly hours C eKA’em ghptfp<t`t, aAdFnvA vfkAlvfsfKAcrfyAn<eyAeg: at`tApf’s`s ag=t`etA ark`KetA ehAtf, p<t`tdAerA’pf’s`s ag=t`etA ark`KfetA ehAtf, f sApetyYmZpf’s`s ag=t`t^ ark`Kft^ ehAtf, s^kfeyA c ehAtf pApeks< XAens<, aB+tvcn^ c ts`mf^ r{htf, bh>n^c z<k`KDmZmAn^ p<rk`KetA ehAtf. iem eKA ghptfp<t`t, C aAdFnvA vfkAlvfsfKAcrfyAn<eyAeg. gRhptf p<t&y, enAkl`hf vFTf s^cAreyhf n[vt n[vt eydFemhf emZ edA`S sykf. There are, young householder, these six evil consequences in sauntering in streets at unseemly hours.  at`tApf’s`s ag=t`etA ark`KfetA ehAtf – oh<eg` jFvfty d p&evZVmZ enAv>ey` anArOSft evyf – he himself is unprotected and unguarded  p<t`tdAerA’pfs`s ag=t`etA ark`KfetA ehAtf – oh<eg` aM< dr[evA` d p&evZVmZ enAv>evA` anArOSft evt` - his wife and children are unprotected and unguarded  sApetyYmZpf’s`s ag=t`t^ ark`Kft^ ehAtf – oh<eg` vs`t=v d p&evZVmZ enAv>ey` anArOSft evyf – his property is unprotected and unguarded  s^kfeyA c ehAtf pApeks< XAens< - pvfx< v> kArNyn`hf s[k kxy<t`et` d evyf – he is suspected of evil deeds 24
  • 29.
     aB+tvcn^ cts`mf^ r{htf - oh< ekerhf sfz< enAv> kTA d p[n ngF – he is subject to false rumours  bh>n^ c z<k`KDmZmAn^ p<rk`KetA ehAtf - ebAehA` v> z<k` hfrfh[rvlx d m<h<N pAn`enk` evyf – he meets with many troubles gRhptf p<t&y, enAkl`hf vFTf s^cAreyhf n[vt n[vt eydFemhf emZ edA`S sy evZ. Young householder, these are the six evil consequences in sauntering in streets at unseemly hours. smj~jABfcrNAdFnvA – n[x<mZ pLvl h[sfrFemhf aAdFnv – Evil consequences in frequenting theatrical shows C eKA’em ghptfp<t`t, aAdFnvA smj~jABfcreN: k`v ncZc^, k`v gFt^, k`v vAdft^, k`v ak`KAn^, k`v pANfs`sr^, k`v k=mZBT>Nn`tf? iem eKA ghptfp<t`t, C aAdFnvA smj~jABfcreN. gRhptf p<t&y, n[x<mZ pLvl h[sfrFemhf emZ edA`S sykf. There are, young householder, these six evil consequences in frequenting theatrical shows.  k`v ncZc^ - n[x<mZ ekAhfd? – where is there dancing  k`v gFt^ - gF kFmZ ekAhfd? – where is there singing  k`v vAdft^ - v[yFmZ ekAhfd? – where is there music  k`v ak`KAt^ - kTA p[v[t`vFmZ ekAhfd? – where is there recitation  k`v pANfs`sr^ - kyftAlmZ aAdfy g[sFmZ ekAhfd? – where is there playing with cymbals  k`v k=mZBT>N^ - kl pfMFmZ aAdfy ekAhfd? – where is there pot-blowing aAdfy esAymfn` kAly apet` h[rFmyf. gRhptf p<t&y, n[x<mZ pLvl h[sfrFemhf emZ edA`S sy evZ In this he wastes his time. Young householder, these are the six evil consequences in frequenting theatrical shows. j>tp`pmAdAdFnvA – z> ekLfeyhf eydFemhf aAdFnv – Evil consequences in indulging in gambling C eKA’em ghptfp<t`t, aAdFnvA j>tp`pmAdxZXAnAn<eyAeg: jy^ evr^ psvtf, jfetA cft`tmn<esActf, s$dfxZXfkA DnJ`jAnf, sBAgts`s vcn^ n r{htf, mft`tAmcZcAn^ prfB+etA ehAtf, aAvAhvfvAhkAn^ ap#TfetA ehAtf, ak`KD<t`etA ay^ 25
  • 30.
    p<rfsp<g`gelA nAl^ dArhrNAyA’tf. iem eKA ghptfp<t`t, C aAdFnvA j>tp`pmAdxZXAnAn<eyAeg. gRhptf p<t&y, z> ekLfeyhf n[vt n[vt eydFemhf emZ edA`S sykf. There are, young householder, these six evil consequences in indulging in gambling.  jy^ evr^ psvtf - dfn> t[n[t`et` eevryx lk` evyf – the winner begets hate  jfetA cft`tmn<esActf - prdvn< l[b<ey` vs`t=v g[n n[vt n[vt eVA`k kryf – the loser grieves for lost wealth  s$dfxZXfkA DnOd`jAnf - tmn` blA sfxfydFm vs`t=v vfnAV evZ – loss of wealth  sBAgts`s vcn^ n r{htf - sBAvkx p[mfNf oh<eg` vcny enApfLfgnfyf – his word is not relied upon in a court of law  mft`tAmcZcAn^ prfB+etA ehAtf - hHftmft=rn`egn` nfn`dA lbn`enk` evyf – he is despised by his friends and associates  aAvAhvfvAhkAn^ ap#TfetA ehAtf, ak`KD<t`etA ay^ p<rfsp<g`gelA nAl^ dArhrNAy - z> ekLfeyhf eyedn emAh< aM<vn` epA`SNyx n<s<z<s< yyf aAvAh vfvAhkyfn` vfsfn` enAptn ld`ed` evyf – he is not sought after for matrimony, for people would say he is a gambler and is not fit to look after a wife gRhptf p<t&y, z> ekLfeyhf n[vt n[vt eydFemhf emZ edA`S sy evZ. Young householder, these are the six evil consequences in indulging in gambling. pApmft`tAn<eyAgAdFnvA – pvfx< mft=rn` aAV&y kfrFemhf aAdFnv – Evil consequences in associating with evil companions C eKA’em ghptfp<t`t, aAdFnvA pApmft`tAn<eyAeg: ey D<t`tA, ey esAN`wA, ey pfpAsA, ey enktfkA, ey vHJ`cnfkA, ey sAhsfkA tYAs`s mft`tA ehAn`tf, et shAyA, iem eKA ghptfp<t`t, C aAdFnvA pApmft`tAn<eyAeg. gRhptf p<t&y, pvfx< mft=rn` aAV&y kfrFemhf n[vt n[vt eydFemhf emZ edA`S sykf. There are, young householder, these six evil consequences in associating with evil companions, namely:  ey D<t`tA - ymZ ekenk` z> ekLfeyhf eyedt` d, - any gambler 26
  • 31.
     ey esAN`wA- ymZ ekenk` (g[h[N<n` ekerhf) elAl` evt` d, - any libertine  ey pfpAsA - ymZ ekenk` s<rA pfpAseyhf g[lF evest` d, - any drunkard  ey enktfkA - ymZ ekenk` kpxfkmZ ekert` d, - any swindler  ey vJ`cnfkA - ymZ ekenk` v^cA p&eyA`g ekert` d, - any cheat  ey sAhsfkA - ymZ ekenk` m^ p[h[rFmZ aAdF s[h[sfkmZ ekert` d, - any rowdy is his friend and companion. ovZh< oh<eg` mft=erA` evt`. shAykeyA` d evt`. gRhptf p<t&y, pvfx< mft=rn` aAV&y kfrFemhf n[vt n[vt eydFemhf emZ edA`S sy evZ. They are his friends and associates. Young householder, these are the six evil consequences in associating with evil companions. aAls`sAdFnvA – als b[vZhf aAdFnv – Evil consequences in laziness C eKA’em ghptfp<t`t, aAdFnvA aAls`sAn<eyAeg: atfsFtn`tf kmZm^ n kerAtf, atfuN`hn`tf kmZm^ n kerAtf, atfsAyn`tf kmZm^ n kerAtf, atfpAetA’tf kmZm^ n kerAtf, atfjAetA’s`mFtf kmZm^ n kerAtf, atfDAetA’s`mFtf kmZZm^ n kerAtf. ts`s Ev^ kfcZcApedsbh<ls`s vfhretA an<p`pn`nA ecv eBAgA n>pj~jn`tf, up`pn`nA c eBAgA prfk`Ky^ gcZCn`tf. iem eKA ghptfp<t`t, C aAdFnvA aAls`sAn<eyAeg‛tf. gRhptf p<t&y, als b[vZhf n[vt n[vt eydFemhf emZ edA`S sykf. There are, young householder, these six dangers inherent in laziness:  atfsFtn`tf kmZm^ n kerAtf - itA VFtlyyf v[w enAkryf – he does no work, saying, that it is extremely cold  atfuN`hn`tf kmZm^ n kerAtf - itA uN<s<mZ yyf v[w enAkryf – he does no work, saying, that it is extremely hot  atfsAyn`tf kmZm^ n kerAtf - itA svs` yyf v[w enAkryf – he does no work, saying, that it is too late in the evening  atfpAetA’tf kmZm^ n kerAtf - itA ud{sn yyf v[w enAkryf – he does no work, saying, that it is too early in the morning  atfjAetA’s`mFtf kmZm^ n kerAtf - itA bwgfnf yyf v[w enAkryf – he does no work, saying, that it is extremely hungry  atfDAetA’s`mFtf kmZm^ n kerAtf - k{m k{emn` bw itA br v[wf yyf v[w enAkryf – he does no work, saying, that it is too full emes` v[w enAekAx itfrf v> kxy<t= bh<lv vAsy krn`nA v> oh<x n>pn`nA v> vs`t+h< d n>pdft`. upn`nA v> vs`t+h< d pfrfeht`. gRhptf p<t&y, als b[vZhf n[vt n[vt eydFemhf emZ edA`S sy evZ. 27
  • 32.
    Living in thisway, with abundance of excuses one leaves many duties undone and does not accure new wealth and existing acquired wealth dwindles away. Young householder, these are the six dangers in being addicted to laziness. idmevAc BgvA. id^ v#vA s<getA aTApr^ EtdevAc s#TA: ehAtf pAnsKA nAm ehAtf smZmfysmZmfeyA eyA c ae#Ts< jAets< shAeyA ehAtf esA sKA.‛ BAgYvt=n` vhn`es` emes` vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emes` vdArA n[vt d emes` vdAL es`k: mt`p[n` bFmx mft=r[ v> pAnsK nmZ yhl<evk` evyf. idfrfpfx dF pmNk` yhl<km dk`vn smZmfy nmZ yhl<evk` evyf. yemk` tmA hx v[wk` a[tf kl`hf mft&vn`nA v> sK nmZ yhl<evk` d evyf. Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again: One is a bottle friend; one says, 'friend, friend' only to one's face; one is a friend and an associate only when it is advantageous. us`s>r esyYA prdAresvnA - evrp`ps^egA c an#TtA c pApA c mft`t^ s<kdrfytA c - Eet C XAnA p<rfs^ D^syn`tf. ir udAvn etk` nfdA g[nFmy, an` aM<vn` es`vny kfrFmy, trh b[Hd g[nFmy, av[w sfz<vn ed` kfrFmy, pvfx< mft=rn` es`vny kfrFmy, td ms<r[ bvy yn emZ kr[N< sy mfnfsA vfnAV kryf. Sleeping till sunrise, adultery, hostility, malevolence, evil companions, avarice. These six causes ruin a person. pApmft`etA pApseKA - pApaAcAregAcerA as`mA elAkA prmZhA c - uByA D^set nerA. pAp mft&yn` a[tf pvfx< yhl<vn` a[tf lAmk p[vt=mZ hA enAh[sfrfy y<t= tn`hf h[sfern`nA v> t[n[t`et` emelAvfn` d prelAvfn` d yn edelAvfn`m pfrfeh`. A person who has bad friends, bad companions, bad practices and spending time in evil ways, brings oneself to ruin both in this world and the next. ak`Kf#TfeyA vAr[NF ncZcgFt^ - dfvAesAp`p^ pArfcrfyA akAel pApA c mft`tA s<kdrfytA c - Eet C XAnA p<rfs^ D^syn`tf. 28
  • 33.
    s>z< ekLFemhf hAan` aM<vn` es`vny kfrFemhf eydFm, s<rApAny kfrFm, n[x<mZ gF kFmZvlx k[m[t`t, dhvl` nfdAg[nfm hA enAkl`hf n<s<z<s< tn`hf h[sfrFm, pAp mft&yn` a[tf bv sh td ms<r[km yn emZ kr[N< sy p<r[SyA vfnAV kryf. Dice and women, liquor, dancing and singing, sleeping by day and sauntering at unseemly hours, evil companions and avarice, these six causes ruin a person. ak`eKhf dfbZbn`tf s<r^ pfvn`tf - yn`tf#TfeyA pANsmA pers^ nfhFnesvF n c v<d`DesvF - nfhFyer kALpk`eK’v ce$dA. ymZ ekenk` (dAz< k[xeyn`) s>z< ekLft` d, s<rApAny ekert` d, an<n`eg` p&ANy emn` rkfn aM<vn` es`vny krt` d, z<sfrfethf g[lF vsn mfnfs<n` es`vny krt` d, yhpt ayhpt dt` QAnvn`tyfn` es`vny enAkrt` d, ov<n`eg` yss kHTvr pOSeyhf c$z&yA emn` pfrfhFmx p[mfeN`. Who plays with dice and drinks intoxicants, goes to women who are dear unto others as their own lives, associates with the mean and not with elders, declines just as the moon during the waning half. eyA vAr[NF aDenA akfHJ`cenA - pfpAesA pfv^ pAp^ getA udkmfv iN^ vfgAhtf - ak=l^ kAhftf Kfp`pmt`tenA. vs`t=v Dny n[tfv vsn yemk` mt`p[n` bFemhf elAl` v>ey` s<rA s[lx egAs` s<rApAny krn`en` dfeyhf gfeln glk` emn` Ny g[tf bvx b[s gnfyf. oh< vhA tm k=ly (egdr) pfrfh<N< egdrk` krn`en`y. Who is a drunkard, broke, destitute, dragged by thirst from bar to bar, sinks in debt as a stone in water, swiftly brings disrepute to his family. n dfvA esAp`psFeln - rt`tfm<xZXAneds`sfnA nfcZc^ mt`etn esAN`ewn - sk`kA aAvsft=^ Gr^ dhvl` nfdn gtf a[tf, ebAehA` @ vn t=r[ n[gfx sfxfn gtf a[tf, nfetAr mt`p[nfn` mt` v>, g[h[N<n` ekerhf elAl` v>, p<d`glyA vfsfn` gfhfegyf vfsFm enAkL h[kfy. Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is licentious, is not fit to lead a household life. atfsFt^ atfuN`h^ - atfsAymfd^ ah< itf vfs`sxZXkmZmn`et - a#TA acZecn`tf mANev. d[n` itA sFtly, itA uN<s<mZy, itA svs` vF yyf emes` v[w enAkrn mfnfs`s< tm yhpt n[tf kr gnft`. 29
  • 34.
    Who says itis too hot, too cold, too late and leaves things undone, the opportunities for good go past such men. eyA’D sFt^c uN`h^c tfNA BFeyYA n mJ`Jtf kr^ p<rfskfcZcAnf esA s<KA n vfhAytF‛tf. Eeht` emelAv yemk= sFtl d, uN<s<m d, tNptk` pmNvt` enAsftA d, ut`sAheyn` v[w krn`nA v> E` mfnfsA s[peyn` enApfrfehn`en`y. But he who does not regard cold or heat any more than a blade of grass and who does his duties manfully, does not fall away from happiness. mft`tptfr{pkA – mft&p&tfr{pkeyA` - Foes in the guise of friends ct`tAerA em ghptfp<t`t, amft`tA mft`tptfr{pkA evdftbZbA. aJ`Jd#T<herA amft`etA mft`tptfr{pekA evdftbZebA, vcFpremA amft`etA mft`tptfr{pekA evdftbZebA, an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA, apAyshAeyA amft`etA mft`tptfr{pekA evdftbZebA. gRhptf p<t&y, mft=r[ evsfn` h[sfern mft=r[ enAv> emZ str edenk` dty<t= evt`. These four young householder, should be understood as foes in the guise of friends:  aJ`Jd#T<herA amft`etA mft`tptfr{pekA evdftbZebA - E`kAn`teyn` ymk` egn yAmx pmNk` mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA dty<t=y – he who appropriates a friend‟s possessions should be understood as a foe in the guise of a friend  vcFpremA amft`etA mft`tptfr{pekA evdftbZebA - vcneyn` pmNk` s[lkFmZ krn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA dty<t=y – he who renders lip-service should be understood as a foe in the guise of a friend  an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA - tmn` idfrfpfx dF s`t=tf krn !vxflf bs` kfyn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA dty<t=y – he who flatters should be understood as a foe in the guise of a friend  apAyshAeyA amft`etA mft`tptfr{pekA evdftbZebA - pvZkmZ sHdhA shAy dk`vn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA dty<t=y – he who brings ruin should be understood as a foe in the guise of a friend ct+hf eKA ghptfp<t`t, XAenhf aJ`Jd#T<herA amft`etA mft`tptfr{pekA evdftbZebA. aJ`Jd#T<herA ehAtf, ap`epn bh<mfcZCtf, Bys`s kfcZc^ kerAtf, esvtf a#TkArNA. iemhf eKA ghptfp<t`t, ct+hf XAenhf aJ`Jd#T<herA amft`etA mft`tptfr{pekA evdftbZebA. 30
  • 35.
    gRhptf p<t&y, E`kAn`teyn`ymk` egn yAmx pmNk` mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA kr[N< strkfn` dty<t=y. In four ways young householder, should one who appropriates be understood as a foe in the guise of a friend:  aJ`Jd#T<herA ehAtf - hfs` atfn` av<t` mft&yAegn` kfsfvk` egnyAmx blAepAerAt`t= evyf – he appropriates his friend‟s wealth  ap`epn bh<mfcZCtf - s<HT edyk` dFemn` elAk= edyk` k[mtf evyf – he gives little and asks much  Bys`s kfcZc^ kerAtf - tmAx bfyk` a[tf kl`hf pmNk` oh<eg` kxy<t= kryf – he does his duty out of fear  esvtf a#TkArNA - tmAeg` p&eyA`jny pfNfs kxy<t= kryf – he associates for his own advantage gRhptf p<t&y, E`kAn`teyn` ymk` egn yAmx pmNk` mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA emZ kr[N< strfn` dty<t=y. Young householder, these four ways one who appropriates should be understood as a foe in the guise of a friend. ct+hf eKA ghptfp<t`t, XAenhf vcFpremA amft`etA mft`tptfr{pekA evdftbZebA. atFetn pxfs$Trtf, anAgetn pxfs$Trtf, nfr#Tekn s^gN`hAtf, pcZc<p`pn`ens< kfcZecs< bYsn^ ds`estf. iemhf eKA ghptfp<t`t, ct+hf XAenhf vcFpremA amft`etA mft`tptfr{pekA evdftbZebA. vcneyn` pmNk` s[lkFmZ krn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA kr[N< strkfn` dty<t=y. In four ways young householder, should one who renders lip-service be understood as a foe in the guise of a friend:  atFetn pxfs$Trtf – emes` krn`x tfb<Nf yyf kfymfn` atFteyn` s^g&h kryf – he makes friendly profession as regards the past  anAgetn pxfs$Trtf – emes` krn`nmZ yyf kfymfn` anAgteyn` s^g&h kryf – he makes friendly profession as regards the future  nfr#Tekn s^gN`hAtf - nfrr~Tk edyfn` s^g&h kryf – he tries to gain one‟s favour by empty words  pcZc<p`pn`ens< kfcZecs< bYsn^ ds`estf - kxy<t`tk` p[mfN sfxf kl`hf tmnx v> vfpt`tfyk` dk`vmfn` mg hrfyf – when opportunity for service has arisen, he expresses his inability 31
  • 36.
    vcneyn` pmNk` s[lkFmZkrn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA emZ kr[N< strfn` dty<t=y. Young householder, these four ways, one who renders lip-service should be understood as a foe in the guise of a friend. ct+hf eKA ghptfp<t`t, XAenhf an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA. pApkmZpf’s`s an<jAnAtf, klYANmZpf’s`s an<jAnAtf, smZm<KA’s`s vN`N^ BAstf, prmZm<KA’s`s avN`N^ BAstf. iemhf eKA ghptfp<t`t, ct+hf XAenhf an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA. gRhptf p<t&y, tmn` idfrfpfx dF s`t=tf krn !vxflf bs` kfyn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA kr[N< strkfn` dty<t=y. In four ways young householder, should one who flatters be understood as a foe in the guise of a friend:  pApkmZpf’s`s an<jAnAtf - mft=rAx pvZ kfrfm d an<mt kryf – he approves of his friend‟s evil deeds  klYANmZpf’s`s an<jAnAtf - yhpt kfrFm d an<mt kryf – he approves of his friend‟s good deeds  smZm<KA’s`s vN`N^ BAstf - idfrfeyhf oh<eg` g=N kfyyf – he praises him in his presence  prmZm<KA’s`s avN`N^ BAstf - n[tf t[n oh<eg` ag=N kfyyf – he speaks ill of him in his absence gRhptf p<t&y, emZ kr[N< strfn` tmn` idfrfpfx dF s`t=tf krn !vxflf bs` kfyn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA dty<t=y. Young householder, these four ways, one who flatters should be understood as a foe in the guise of a friend. ct+hf eKA ghptfp<t`t, XAenhf apAyshAeyA amft`etA mft`tptfr{pekA evdftbZebA. s<rAemry-mj~jpmAdxZXAnAn<eyAeg shAeyA ehAtf, vfkAlvfsKA- f crfyAn<eyAeg shAeyA ehAtf, smj~jABfcreN shAeyA ehAtf, j>tp`pmAdxZXA- nAn<eyAeg shAeyA ehAtf. iemhf eKA ghptfp<t`t, ct+hf XAenhf apAyshAeyA amft`etA mft`tptfr{pekA evdftbZebA’tf. gRhptf p<t&y, pvZkmZ sHdhA shAy vn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA kr[N< strkfn` dty<t=y. In four ways, young householder, should one who brings ruin be understood as a foe in the guise of a friend. 32
  • 37.
     s<rAemry-mj~jpmAdxZXAnAn<eyAeg shAeyAehAtf – mdyx sh p&mAdyx eh`t=vn mt`p[n` pAny pfNfs n[vt n[vt eydFemhf shAy evyf – he is a companion in indulging in intoxicants that cause infatuation and heedlessness  vfkAlvfsfKAcrfyAn<eyAeg shAeyA ehAtf - enAkl`hf vFTf s^cAry sHdhA n[vt n[vt eydFemhf shAy evyf – he is a companion in sauntering in streets at unseemly hours  smj~jABfcreN shAeyA ehAtf - n[x<mZ a[tf t[n`vl h[sfrFemhf shAy evyf – he is a companion in frequenting theatrical shows  j>tp`pmAdxZXAnAn<eyAeg shAeyA ehAtf - s>z< ekLfeyhf n[vt n[vt eydFemhf shAy evyf – he is a companion in indulging in gambling which causes heedlessness gRhptf p<t&y, pvZkmZ sHdhA shAy vn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA emZ kr[N< strfn` dty<t=y. Young householder, these four ways, one who brings ruin should be understood as a foe in the guise of a friend. idmevAc BgvA. id^ v#vA s<getA aTApr^ EtdevAc s#TA: aJ`Jd#T<herA mft`etA eyA c mft`etA vcFperA, an<p`pfyJ`c eyA aAh apAeys< c eyA sbA . Eet amft`et ct`tAerA itf vfJ`JAy pN`wfetA, aArkA prfvj~ejyY mg`g^ pxfBy^ yTA‛tf. BgYvt=n` vhn`es` emy vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emy vdArA, ant=r[v emes` vdAL es`k: yemk` aJ`Jd#T<hr mft& nmZ evZ d, yemk` vcFprm mft& nmZ evZ d, yemk` an<p&fyBANF mft& nmZ evZ d, yemk` Dn vfnAVk k&fyAvn`hf yhl< evZ d, emes` emZ st=rn` str edn g[n n<vN[t`et` d[n, uvz<r[ a[tf mAr~gyk` es` z<rfn`m z<r[ krn`en`y.‛ Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again: The friend who appropriates, The friend who renders lip-service, The friend that flatters, The friend who brings ruin, These four as enemies the wise behold, Avoid them from afar as paths of peril. 33
  • 38.
    s<hd mft`tA –s<hd mft&eyA` - Warm-hearted friends ct`tAerA’em ghptfp<t`t, mft`tA s<hdA evdftbZbA: upkAerA mft`etA s<hedA evdftbZebA, smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA, a#Tk`KAyF mft`etA s<hedA evdftbZebA, aAn<kmZpekA mft`etA s<hedA evdftbZebA. gRhptf p<t&y, emZ hft ehAHd mft&eyA` str edenk` dty<t= evt`: These four, young householder, should be understood as warm-hearted friends:  upkAerA mft`etA s<hedA evdftbZebA - upkArk nmZ v> hft ehAHd mft&yA dty<t=y – he who is a helpmate should be understood  smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA - smAn s<Kz<k`K nmZ hft ehAHd mft&yA dty<t=y – he who is the same in happiness and sorrow should be understood  a#Tk`KAyF mft`etA s<hedA evdftbZebA - at`Tk`KAyF nmZ hft ehAHd mft&yA dty<t=y – he who gives good counsel should be understood  aAn<kmZpekA mft`etA s<hedA evdftbZebA - an<kmZpk nmZ hft ehAHd mft&yA dty<t=y – he who sympathises should be understood ct+hf eKA ghptfp<t`t, XAenhf upkAerA mft`etA s<hedA evdftbZebA. pmt`t^ rk`Ktf, pmt`ts`s sApetyY^ rk`Ktf, BFts`s srN^ ehAtf, up`pn`en kfcZcAkrNFey td`dfg=N^ eBAg^ an<p`pedtf. iemhf eKA ghptfp<t`t, ct+hf XAenhf upkAerA mft`etA s<hedA evdftbZebA. gRhptf p<t&y, upkArk nmZ mft&yA kr[N< strkfn` dty<t=yf. In four ways, young householder, should a helpmate be understood as a warm-hearted friend.  pmt`t^ rk`Ktf - p&mAd v> mft=rA rkfyf – he guards the heedless  pmt`ts`s sApetyY^ rk`Ktf - p&mAd v> mft=rAeg` Dny rkfyf – he protects the wealth of the heedless  BFts`s srN^ ehAtf - Byk` p[mfNf vfx mft=rAx upkAr evyf – he becomes a refuge when you are in danger  up`pn`en kfcZcAkrNFey td`dfg=N^ eBAg^ an<p`pedtf - kxy<t`tk` a[tf kl`hf edg=Nyk` ekAx vs`t=v edyf – when there are commitments he provides you with double the supply needed gRhptf p<t&y, emZ kr[N< strfn` upkArk nmZ mft&yA dty<t=y. 34
  • 39.
    Young householder, inthese four ways, a helpmate should be understood as a warm-hearted friend. ct+hf eKA ghptfp<t`t, XAenhf smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA: g=y`hms`s aAcfk`Ktf, g=y`hms`s prfg+htf, aApdAs< n vfjhtf, jFvftmZpf’s`s a#TAy prfcZct`t^ ehAtf. iemhf eKA ghptfp<t`t, ct+hf XAenhf smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA. gRhptf p<t&y, smAn s<vz<k` a[tf mft=rA kr[N< strkfn` dty<t=yf. In four ways, young householder, should one who is the same in happiness and sorrow be understood as a warm-hearted friend.  g=y`hms`s aAcfk`Ktf - tmn`eg` rhs` mft=rAx kfyyf – he reveals his secrets  g=y`hms`s prfg+htf - mft=rAeg` rhs` ehLf enAkryf – he conceals one‟s own secrets  aApdAs< n vfjhtf - mft=rAx vfptk` p[mfNf kl`hf at` enAhrfyf – in misfortune he does not forsake one  jFvftmZpf’s`s a#TAy prfcZct`t^ ehAtf - E` mft=rAeg` yhpt sHdhA jfvfty pvA p<dn ld`ed` evyf – his life even he sacrifices for one‟s sake gRhptf p<t&y, emZ kr[N< strfn` smAn s<vz<k` a[tf mft=rA dty<t=yf. Young householder, in these four ways, one who is the same in happiness and sorrow should be understood as a warm-hearted friend. ct+hf eKA ghptfp<t`t, XAenhf a#Tk`KAyF mft`etA s<hedA evdftbZebA: pApA nfvAertf, klYAeN nfevestf, as`s<t^ sAevtf, sg`gs`s mg`g^ aAcfk`Ktf. iemhf eKA ghptfp<t`t, ct+hf XAenhf a#Tk`KAyF mft`etA s<hedA evdftbZebA. gRhptf p<t&y, a#Tk`KAyF nmZ hft v[w kfyn`nA v> mft=rA kr[N< strkfn` dty<t=yf. In four ways, young householder, should one who gives good counsel be understood as a warm-hearted friend.  pApA nfvAertf - pvZ kfrFemn` vLk`vyf – he restrains one from doing evil  klYAeN nfevestf - yhpt` kxy<t`ethf eyAdvyf – he encourages one to do good  as`s<t^ sAevtf - enAa[s> edy as`vyf – he informs one of what is unknown to oneself 35
  • 40.
     sg`gs`s mg`g^aAcfk`Ktf - edvZelAv mg kfyyf – he points out the path to heaven gRhptf p<t&y, emZ kr[N< strfn` a#Tk`KAyF nmZ hft v[w kfyn`nA v> mft=rA dty<t=yf. Young householder, in these four ways, one who gives good counsel should be understood as a warm-hearted friend. ct+hf eKA ghptfp<t`t, XAenhf aAn<kmZpekA mft`etA s<hedA evdftbZebA: aBevns`s n n$dtf, Bevns`s n$dtf, avN`N^ BNmAn^ nfvAertf, vN`N^ BNmAn^ ps^stf. iemhf eKA ghptfp<t`t, ct+hf XAenhf aAn<kmZpekA mft`etA s<hedA evdftbZebA. gRhptf p<t&y, an<kmZpA krn hft ehAHd mft=rA kr[N< strkfn` dty<t=yf. In four ways, young householder, should one who sympathises be understood as a warm-hearted friend.  aBevns`s n n$dtf - mft=rAeg` pfrfhFmx st=x< enAevyf – he does not rejoice in one‟s misfortune  Bevns`s n$dtf - oh<eg` dfy<N<vx st=x< evyf – he rejoices in one‟s prosperity  avN`N^ BNmAn^ nfvAertf - mft=rAeg` n<g=N kfyn`nv<n` vLk`vyf – he restrains others speaking ill of oneself  vN`N^ BNmAn^ ps^stf - g=N kfyn`nn`x p&V^sA kryf – he praises those who speak well of oneself gRhptf p<t&y, emZ kr[N< strfn` an<kmZpA krn hft ehAHd mft=rA dty<t=yf. Young householder, in these four ways, one who sympathises should be understood as a warm-hearted friend. idmevAc BgvA, id^ v#vA s<getA aTApr^ EtdevAc s#TA: upkAerA c eyA mft`etA eyA c mft`etA s<eK z<eK a#Tk`KAyF c eyA mft`etA eyA c mft`etA’n<kmZpekA. Eet’pf mft`et ct`tAerA itf vfJ`JAy pN`wfetA sk`kcZc^ pyfr[pAesyY mAtA p<t`t^’v ors^. BAgYvt=n` vhn`es` emy vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emy vdArA, ant=r[v emes` d vdAL es`k: 36
  • 41.
    ymZ upkArF mft=erk``evZ d, s<vz<k` edk`hfm yemk` yhHP d, ymZ mft=erk` edelA` v[wx mHg kfyn`en` d, ymZ mft=erk` an<kmZpA krn`en` d, emZ mft=rn` str ednA n<vN[t`et` emes` d[n h[Hdfn mvZ ekenk` s`vkFy p<tk= es`vny krn`nAk` emn` mnA ekAx es`vny krn`en`y. Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again: The friend who is a helpmate, the friend in happiness and woe, the friend who gives good counsel, and the friend who sympathises. The wise will know these four are truly friends and cherish them devotedly like a mother does her own child. pN`wfetA sFlsmZpn`enA jl^ ag`gF v BAstf eBAeg s^hrmAns`s Bmrs`es’v irFyetA eBAgA sn`nfcy^ yn`tf vmZmfekA’v<pcFytf. n<vN[tf sfl`vt` t[n[t`et` dflfesn gfn`nk` es` bblyf. ml enAtlA ml` p[Nf !s` krn bmrk= emn` eBA`g !s` krn`nAeg` eBA`g smZpt`h< v[wFmx eyt`. k&meyn` ps`k[x !s` krmfn` t=Msk` bHdfn`nAk` emnf. The wise and virtuous shine forth like a blazing fire. He who acquires his wealth in harmless ways like a bee collecting only the honey, without harming the flower. Riches mount up for him like ant hill‟s rapid growth. Ev^ eBAeg smAh#vA almt`etA k=el gfhF ct=DA vfBej eBAeg s ev mft`tAnf g$Ttf. Eekn eBAeg B=J`ejyY d`vFhf kmZm^ peyAjey ct=#TJ`c nfDAepyY aApdAs< Bvfs`stF’tf. emes` d[h[mfn` vs`t=v !s`ekAx gfhfegyf vfsFmx smr~T v> p<d`gl etemZ vs`t=v str ekAxskx ebdn`en`y. eh` E`kAn`teyn` mft=rn` b[HdgnF. Ehf Ek` ekAxskfn` smZpt` an<Bv krn`en`y. edekAxsk` kr~mAn`t pfNfs eyAdn`en`y. strvn ekAxs vfpt` p[mfNf kl`hf p&eyA`jn vn`en` yyf nfdn` ekAx tbn`en`y. With wealth acquired this way, a layman fit for household life. In four portions he divides his wealth, thus he will win the friendship. He uses one portion for his wants. He spends two portions on his business. He keeps aside the fourth against future misfortunes. Cd`dfsA pxfcZCAdn^ - sdfVA aAvrNy (v[HdFm) – Covering the six quaters kTJ`c ghptfp<t`t, arfysAvekA Cd`dfsApxfcZCAdF ehAtf? CyfmA ghptfp<t`t dfsA evdftbZbA: p<r#TfmA dfsA mAtApfterA evdftbZbA. dk`KfNA dfsA aAcrfyA evdftbZbA. pcZCfmA dfsA p<t`tdArA evdftbZbA. ut`trA dfsA mft`tAmcZcA 37
  • 42.
    evdftbZbA. ehxZXfmA dfsA dAskmZmkArA evdftbZbA. uprfmA dfsA smNb&Ah`mNA evdftbZbA. gRhptf p<t&y, ekes` nmZ aAr~y V&Avk etemZ sdfVAvn` aAvrNy krn`en` (vHdn`en`) evZ d? gRhptf p<t&y, emZ dfVA syk` dty<t=y. f And how, young householder, does a noble disciple cover the six quarters? The following should be looked upon as the six quarters.  p<r#TfmA dfsA mAtApfterA evdftbZbA - mvZpfeyA` n[egnhfr dfVAv yyf dty<t=y – the parents should be looked upon as the East  dk`KfNA dfsA aAcrfyA evdftbZbA - g=r[vr[ dk=N< dfVAv yyf dty<t=y – teachers as the South  pcZCfmA dfsA p<t`tdArA evdftbZbA - aM<dr[evA` bs`nAhfr dfVAv yyf dty<t=y – wife and children as the West  ut`trA dfsA mft`tAmcZcA evdftbZbA - yhl< mft&eyA` ut=r[ dfVAv yyf dty<t=y – friends and associates as the North  ehxZXfmA dfsA dAskmZmkArA evdftbZbA - d[sf ds` kmZkr[evA` yx dfVAv yyf dty<t=y – servants and employees as the Nadir  uprfmA dfsA smNb&Ah`mNA evdftbZbA - mhN bm<eNA` uw dfVAv yyf dty<t=y – ascetics and Brahmins as the Zenith pJ`chf eKA ghptfp<t`t, XAenhf p<t`etn p<r#TfmA dfsA mAtA pfterA pcZc<pxZXAtbZbA: BetA en Brfs`sAmf, kfcZc^ ens^ krfs`sAmf, k=lv^s^ Xeps`sAmf, dAyj~j^ pxfpj~CAmf, aT vA pn eptAn^ kAlktAn^ dk`KfN^ an<p`pds`sAmF’tf. iemhf eKA ghptfp<t`t, pJ`chf XAenhf p<t`etn p<r#TfmA dfsA mAtA pfterA pcZcpxZXftA, < gRhptf p<t&y, n[egnhfr dfVAv v> mvZpfeyA` p<t&yA vfsfn` kr[N< pskfn` ups`TAn kxy<t= evt`. In five ways, young householder, a child should minister to his parents as the East.  BetA en Brfs`sAmf - ov<n` vfsfn` epA`Sft v> mm mhl<v sfxfn ov<n` epA`SNy krn`enmf – having supported me I shall support them  kfcZc^ ens^ krfs`sAmf - ov<nx p[mfNf kxy<t= mm krn`enmf – I shall do their duties  k=lv^s^ Xeps`sAmf - k=l prp<r !kgn`enmf – I shall keep the family tradition  dAyj~j^ pxfpj~jAmf - mA pfyn`egn` lt` dAyAd B=k`tf vfHdfn`enmf – I shall make myself worthy of my inheritance 38
  • 43.
     eptAn^ kAlktAn^dk`KfN^ an<p`pds`sAmf - prelAv gfy mApfynx pfn` edn`enmf – I shall offer alms in honour of my departed relatives gRhptf p<t&y, emZ kr[N< pesn` p<t&yAegn` ups`TAn ld n[egnhfr dfVAv v> mvZpfeyA`, Young householder, in these five ways a child should minister to his parents as the East. pJ`chf XAenhf p<t`t^ an<kmZpn`tf: pApA nfvAern`tf, klYAeN nfevesn`tf, sfp`p^ sfk`KAepn`tf, ptfr{epn dAern s^eyAejn`tf, smey dAyj~j^ nfyYAedn`tf. iemhf eKA ghptfp<t`t, pJ`chf XAenhf p<t`etn p<r#TfmA dfsA mAtApfterA pcZc<pxZXftA iemhf pJ`chf XAenhf p<t`t^ an<kmZpt`tf. Evms`s EsA p<r#TfmA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA. kr[N< pskfn` dr[vn`x an<kmZpA krt`. In five ways, the parents show their compassion.  pApA nfvAern`tf - pvfn` vLk`vt` - they restrain them from evil  klYAeN nfevesn`tf - yhpethf eyAdvt` - they encourage them to do good  sfp`p^ sfk`KAepn`tf - Vfl`p VAs`t&y ugn`vt` - they train them for a profession  ptfr{epn dAern s^eyAejn`tf - s<z<s< v> BAr~yAvk` esAyA edt` (smHg Ekt= krvt`) - they arrange a suitable marriage  smey dAyj~j^ nfyYAedn`tf - s<z<s< kAleyhf dAyAdy pvrA edt` - at the proper time they hand over their inheritance to them gRhptf p<t&y, emkF kr[N< psfn` p<t&yA vfsfn` p>r~v dfVAv v> mApfeyA` uvx[n` l[b<vAh<, ps<v kF kr[N< psfn` sfy p<t=x an<g&h krt`. emes` oh< vfsfn` emZ p>r~v dfVAv upz&v rhft ekAx By rhft ekAx aAvrNy krn ld`ed` evyf. In these five ways do children minister to their parents as the East and the parents show their compassion to their children. Thus is the East covered by them and made safe and secure. pJ`chf eKA ghptfp<t`t, XAenhf an`etvAsfnA dk`KfNA dfsA aAcrfyA pcZcpxZXAtbZbA: < uxZXAenn, upxZXAenn, s<s`s>sAy, pArfcrfyAy, sk`kcZc^ sfp`ppxfg`gheNn. gRhptf p<t&y, kr[N< pskfn` atv[s`sA vfsfn` dk=N< dfVAv v> g=r[vreyA` ups`TAn kxy<t= evt`. 39
  • 44.
    In five ways,young householder, a pupil should minister to a teacher as the South.  uxZXAenn - d[k, un` aAsneyn` n[gfxFemn` – by rising from the seat in salutation  upxZXAenn - ups`TAn kfrFemn` – by attending on them  s<sssAy - g=r[vryAeg` vcn ehAHdfn` a[sFemn` – by eagerness to learn ` >  pArfcrfyAy - kxy<t= vt` pfLfevt` kfrFemn` – by personal service  sk`kcZc^ sfp`ppxfg`gheNn - sks`ekAx Vfl`p iegnFemn` – by respectful attention while receiving instructions iemhf eKA ghptfp<t`t, pJ`chf XAenhf an`etvAsfnA dk`KfNA dfsA aAcrfyA pcZc<pxZXftA, pJ`chf XAenhf an`etvAsf^ an<kmZpn`tf: s<vfnFt^ vfenn`tf, s<g`ghft^ gAhAepn`tf, sbZbsfp`ps<t^ smk`KAyfenA Bvn`tf, mft`tAmcZecs< pxfyAedn`tf, dfsAs< prft`tAn^ kerAn`tf. iemhf eKA ghptfp<t`t, pJ`chf XAenhf an`etvAsfnA dk`KfNA dfsA aAcrfyA pcZc<pxZXftA, iemhf pJ`chf XAenhf an`etvAsf^ an<kmZpn`tf. Evms`s EsA dk`KfNA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA. gRhptf p<t&y, atv[sfyA vfsfn` emZ kr[N< psfn` ups`TAn ld dk=N< dfsAv v> g=r[vr[ kr[N< pskfn` atv[sfyAx an<kmZpA krt`. In five ways, young householder, do teachers thus ministered to as the South by their pupils, show their compassion.  s<vfnFt^ vfenn`tf - yhpt` ekAx hfk`mvt` - they train them in the best discipline  s<g`ghft^ gAhAepn`tf - ehAHdfn` ugn`vt` - they see that they grasp their lessons well  sbZbsfp`ps<t^ smk`KAyfenA Bvn`tf - sfyl< Vfl`pVAs`t& hA Dr~my mnAv kfyA edn`nAh< evt` - they instruct them in the arts and sciences  mft`tAmcZecs< pxfyAedn`tf - mft&jnyAx hHz<n`vA edt` - they introduce them to their friends and associates  dfsAs< prft`tAn^ kerAn`tf - dfVAvn`hf aArk`SAv a[tf ekert` - they provide for their safety in every quarter gRhptf p<t&y, emkF kr[N< psfn` atv[sfyA vfsfn` dk=N< dfVAv v> g=r[vr[ uvx[n` krn< l[b<vAh<, ps<v kF kr[N< psfn` atv[sfyAx an<g&h krt`. emes` oh< vfsfn` emZ dk=N< dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn ld`ed` evZ. The teachers thus ministered to as the South by their pupils, show their compassion towards them in these five ways. Thus is the South covered by them and made safe and secure. 40
  • 45.
    pJ`chf eKA ghptfp<t`t,XAenhf sAmfekn pcZCfmA dfsA BrfyA pcZc<pxZXAtbZbA: smZmAnnAy, anvmAnnAy, antfcrfyAy, is`srfyevAs`sg`egn, al^kArAn<p`pdAenn. iemhf eKA ghptfp<t`t pHOd`chf XAenhf sAmfekn pcZCfmA dfsA BrfyA pcZc<pxZXftA, gRhptf p<t&y, kr[N< pskfn` s[mfyA vfsfn` bs`nAhfr dFVAv v> BAr~yA etAemA` ups`TAn kxy<t`tFy. In five ways, young householder, should a wife as the West be ministered by a husband.  smZmAnnAy - b<h<mn` kfrFemn` - by being courteous to her  anvmAnnAy - avmn` enAkfrFemn` - by not despising her  antfcrfyAy - an` aM<vn` es`vny enAkfrFemn` - by being faithful to her  is`srfyevAs`sg`egn - s[pis<r[ pAvA dFemn` - by handing over authority  al^kArAn<p`pdAenn - al^kAr aABrN aAdfy spyA dFemn` - by providing her with adornments gRhptf p<t&y, emZ kr[N< psfn` s[mfyAegn` ups`TAn ld bs`nAhfr dfVAv v> BAr~yAv, Young householder, the wife as the west ministered by a husband in these five ways, pJ`chf XAenhf sAmfk^ an<kmZptf: s<s^vfhftkmZmn`tA c ehAtf, s<s^ghftprfjnA c, antfcArfnF c, smZBt^ an<rk`Ktf, sk`KA c ehAtf anlsA sbZbkfcZecs<. iemhf eKA ghptfp<t`t, pJ`chf XAenhf sAmfekn pcZCfmA dfsA BrfyA pcZc<pxZXftA, iemhf pJ`chf XAenhf sAmfk^ an<kmZptf. Evms`s EsA pcZCfmA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA. kr[N< pskfn` s[mfyAx an<kmZpA kryf. show her compassion in five ways to her husband.  s<s^vfhftkmZmn`tA c ehAtf - ehAHdfn` kxy<t= pfLfeyl kryf – she performs her duties well  s<s^ghftprfjnA c - pfrfvr jnyAx ehAHdfn` s^g&h kryf – she is hospitable to relations and attendants  antfcArfnF c - prp<r[Syn` es`vny enAkryf – she is faithful  smZBt^ an<rk`Ktf - s`vAmfyA !s`kL vs`t=v aArk`SA kryf – she protects what he brings 41
  • 46.
     sk`KA cehAtf anlsA sbZbkfcZecs< - sfyl< kxy<t=vl dk`S v>vA als enAevyf – she is skilled and industrious in discharging her duties emkF kr[N< psfn` s`vAmfyA vfsfn` bxhfr dfVAv v> BAr~yAv uvx[n` ld`dF, ps<v kF kr[N< psfn` sfy s[mfyAx an<g&h kryf. emAh< vfsfn` emes` bs`nAhfr dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn ld`ed` evZ. The husband thus ministered to as the West by his wife, show her compassion towards him in these five ways. Thus is the West covered by him and made safe and secure. pJ`chf eKA ghptfp<t`t, XAenhf k=lp<t`etn ut`trA dfsA mft`tAmcZcA pcZcpxZXAtbZbA: dAenn, epyYvj~ejn, a#TcrfyAy, smAnt`ttAy, avfs^vAdntAy. < iemhf eKA ghptfp<t`t, pJ`chf XAenhf k=lp<t`etn ut`trA dfsA mft`tAmcZcA pcZcpxZXftA, < gRhptf p<t&y, kr[N< pskfn` vnAhF k=l p<t&yA vfsfn` ut=r[ dfVAv v> mft=r[ jneyA` ups`TAn kxy<t`tAh. In five ways, young householder, should a clansman minister to his friends and associates as the North.  dAenn - dFemn` - by liberality  epyYvj~ejn - p&fy vcneyn` - by courteous speech  a#TcrfyAy - hftv[w s[lsFemn` - by being helpful  smAnt`ttAy - smAnAt`mtAveyn` - by being impartial  avfs^vAdntAy - enA!vxFemn` - by sincerity emZ ps` kr[Nfn` k=lp<t&yA vfsfn` ut`tr dfVAv v> mft& amAtYeyA` ups`TAn krn ld`dAh<, Young householder, the friends and associates as the North ministered by clansman, pJ`chf XAenhf k=lp<t`t^ an<kmZpn`tf: pmt`t^ rk`Kn`tf, pmt`ts`s sApetyY^ rk`Kn`tf, BFts`s srN^ ehAn`tf, aApdAs< n vfjhn`tf, aprpjAcs`s pxfp>ejn`tf. iemhf eKA ghptfp<t`t, pJ`chf XAenhf k=lp<t`etn ut`trA dfsA mft`tAmcZcA pcZc<pxZXftA, iemhf pJ`chf XAenhf k=lp<t`t^ an<kmZpn`tf. Evms`s EsA ut`trA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA. kr[N< pskfn` k=lp<t&yAx an<kmZpA krt`. show their compassion to clansman in five ways. 42
  • 47.
     pmt`t^ rk`Kn`tf- p&mAd v>vAh< rkft` - they protect him when he is heedless  pmt`ts`s sApetyY^ rk`Kn`tf - pmAd v> k=lp<t&yAeg` vs`t=v rkft` - they protect his property when he is heedless  BFts`s srN^ ehAn`tf - By v>vh<x pfhfx evt` - they become a refuge when he is in danger  aApdAs< n vfjhn`tf - vfpt` p[mfNf kl`hf at` enAhrft` - they do not forsake him in his troubles  aprpjAcs`s pxfp>ejn`tf - E` k=lp<t&yAeg` anfk` pfrfsx d, s[lkflf krt` - they show consideration for his family gRhptf p<t&y, emkF kr[N< psfn` k=lp<t&yA vfsfn` ut=r[ dfVAv v> mft=r[ jnyA uvx[n` krn< l[b<vAh<, ps<v kF kr[N< psfn` k=lp<t&yAx an<g&h krt`. emes` oh< vfsfn` emZ ut=r[ dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn ld`ed` evZ. The friends and associatees thus ministered to as the North by a clansman show their compassion towards him in these five ways. Thus is the North covered by him and made safe and secure. pJ`chf eKA ghptfp<t`t, XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA pcZcpxZXAtbZbA: < yTAbl^ kmZmn`ts^vfDAenn, Bt`tevtnAn<p`pdAenn, gflAn<pxZXAenn, acZCrfyAn^ rsAn^ s^vfBAegn, smey evAs`sg`egn. iemhf eKA ghptfp<t`t, pJ`chf XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA pcZc<pxZXftA, gRhptf p<t&y, kr[N< pskfn` s`vAmfyA vfsfn` yx dfVAv v> d[sf ds` kmZkr[ jneyA` ups`TAn kxy<t`tAh. In five ways should a master minister to his servants and employees as the Nadir.  yTAbl^ kmZmn`ts^vfDAenn - Vk`tf v> prfd`edn` kxy<t= nfym kfrFemn` - by assingning them work according to their ability  Bt`tevtnAn<p`pdAenn - bt` v[x<p` dFemn` - by supplying them with food and with wages  gflAn<pxZXAenn - gfln` v> kl ups`TAn kfrFemn` - by tending them in sickness  acZCrfyAn^ rsAn^ s^vfBAegn - am<t= rsvt` aAhAr ebdA dFemn` - by sharing with them any delicacies  smey evAs`sg`egn - s<z<s< kl dfyy<t= ed` dFemn` - by granting them leave at times 43
  • 48.
    gRhptf p<t&y, emZkr[N< psfn` s`vAmfyA vfsfn` yx dfVAv yyf kfyn ld d[sf ds` kmZkr[evA` ups`TAn krn ld`dAh<, Young householder, the servants and employees as the Nadir ministered by a master, pJ`chf XAenhf ayfrk^ an<kmZpn`tf: p<bZb<xZXAyfenA c ehAn`tf, pcZCAnffpAtfenA c, dfn`nAdAyfenA c, s<ktkmZmkrA c, kft`tfvN`NBrA c. iemhf eKA ghptfp<t`t, pJ`chf XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA pcZc<pxZXftA iemhf pJ`chf XAenhf ayfrk^ an<kmZpn`tf. Evms`s EsA ehxZXfmA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA. kr[N< pskfn` s`vAmfyAx an<kmZpA krt`. show their compassion to their master in five ways.  p<bZb<xZXAyfenA c ehAn`tf - pLm< ekAx n[gF sfxfn`nAh< d evt` - they rise before him  pcZCAnfpAtfenA c - ps<v nfdn`nAh< d evt` - they go to sleep after him  dfn`nAdAyfenA c - z<n` edy pmNk` gn`nAh< d evt` - they take only what is given  s<ktkmZmkrA c - ehAHdfn` kr~~mAn`t krt` - they perform their duties well  kft`tfvN`NhrA c - g=N kFr~tfy ptL kr hrfn`nAh< d evt` - they uphold his good name and fame emkF kr[N< psfn` s`vAmfyA vfsfn` yx dfVAv v> d[sfds` kmZkr[vn` uvx[n` krn< l[b<vAh<, ps<v kF kr[N< psfn` sfy s`vAmfyAx an<g&h krt`. emes` emAh< vfsfn` emZ yx dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn ld`ed` evZ. The servants and employees thus ministered to as the Nadir show their compassion towards him in these five ways. Thus is the Nadir covered by him and made safe and secure. pJ`chf eKA ghptfp<t`t, XAenhf k=lp<t`etn uprfmA dfsA smNb&Ah`mNA pcZc<pxZXAtbZbA: emt`etn kAykmZemn, emt`etn vcFkmZemn, emt`etn menAkmZemn, anAvxd`vArtAy, aAmfsAn<p`pdAenn. iemhf eKA ghptfp<t`t, pJ`chf XAenhf k=lp<t`etn uprfmA dfsA smNb&Ah`mNA pcZc<pxZXftA, gRhptf p<t&y, kr[N< pskfn` k=l p<t&yA vfsfn` uw dfVAv v> mhN bm<eNA` ups`TAn kxy<t`tAh. 44
  • 49.
    In five ways,young householder, should a householder minister to ascetics and brahmins as the Zenith.  emt`etn kAykmZemn - eemt&F shgt v> kyfn` krn kr~meyn` - by lovable deeds  emt`etn vcFkmZemn - eemtF& shgt v> vcneyn` krn kr~meyn` - by lovable words  emt`etn menAkmZemn - eemtF& shgt v> hftfn` krn kr~meyn` - by lovable thoughts  anAvxd`vArtAy - enAvsn ld edArx< a[tf b[vfn` - by keeping open house to them  aAmfsAn<p`pdAenn - aAhAr pAnAdfy dFemn` - by supplying their material needs gRhptf p<t&y, emZ ps` kr[Nfn` k=lp<t&yA vfsfn` uw dfVAv yyf kfyn ld mhN bm<eNA` ups`TAn ld`dAh<, Young householder, the ascetics and brahmins as the Zenith ministered by a householder, Chf XAenhf k=lp<t`t^ an<kmZpn`t: pApA nfvAern`tf, klYAeN nfevesn`tf, f klYAeNn mnsA an<kmZpn`tf, as`s<t^ sAevn`tf, s<t^ prfeyAdepn`tf, sg`gs`s mg`g^ aAcfk`Kn`tf. iemhf eKA ghptfp<t`t, Chf XAenhf k=lp<t`etn uprfmA dfsA smNb&Ah`mNA pcZc<pxZXftA iemhf Chf XAenhf k=lp<t`t^ an<kmZpn`tf. Evms`s EsA uprfmA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA’tf. kr[N< sykfn` k=lp<t&yAx an<kmZpA krt`. show their compassion towards him in six ways.  pApA nfvAern`tf - pvZkmZvlfn` vLk`vt` - they restrain him from evil  klYAeN nfevesn`tf - s<crfteyhf eyAdvt` - they persuade him to do good  klYAeNn mnsA an<kmZpn`tf - yhpt` sftfn` an<kmZpA krt` - they love him with a kind heart  as`s<t^ sAevn`tf - enAa[s> Dr~my as`vt` - they make him hear what he has not heard  s<t^ prfeyAdepn`tf - a[s> Dr~my pfrfsfz< krt` - they clarify what he has already heard  sg`gs`s mg`g^ aAcfk`Kn`tf - edvZelAvx yn mg kfyA edt` - they point out the path to a heavenly state 45
  • 50.
    emkF kr[N< psfn`k=lp<t&yA vfsfn` uw dfVAv v> mhN bm<eNA` uvx[n` krn< l[b<vAh<, ps<v kF kr[N< seyn` k=lp<t&yAx an<g&hkrt`. emes` emAh< vfsfn` emZ uw dfVAv upz&v rhft ekAx, nfr~By ekAx aAvrNy krn ld`ed` evZ. In these six ways do ascetics and brahmins show their compassion towards a householder who ministers in five ways to them as the Zenith. Thus is the Zenith covered by him and made safe and secure. idmevAc BgvA, id^ v#vA s<getA aTApr^ EtdevAc s#TA: s<gt v> VAs`tRRn` vhn`es` emy ed`VnA kr vdArA n[vt emes` d ed`VnA kL es`k: Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet again: mAtApftA dfsA p<bZbA aAcrfyA dk`KfNA dfsA p<t`tdArA dfsA pcZCA mft`tAmcZcA c ut`trA. dAskmZmkrA ehxZXA ud`D^ smNb&Ah`mNA EtA dfsA nms`esyY almt`etA k=el gfhF. mA pfeyA` epr edsy, aAcAr~yeyA` dk=N< edsy, aM<dr[evA` bxhfr edsy, mft&AmAtYeyA` ut=r[ edsy, d[sf ds` kmZkr[evA` yx edsy, mhN bm<eNA` uw edsy. k=ly !kFemhf smr~T gRhs`T etemZ emZ sdfVA nmdfn`en`y. The mother and father are the East, the teachers are the South, wife and children are the West, the friends and associates are the North, servants and employees are the Nadir, the ascetics and brahmins are the Zenith. Who ever is fit to lead the household life should salute these six quarters. pN`wfetA sFlsmZpn`enA sN`ehA c pxfBAnvA, nfvAtv<t`tf a#Td`eDA tAdfesA lBet ys^. n<vN[t`tA v>, sFleyn` y<k`t v>, emAelAk` gtf a[tf, v[xehn n<vNfn` y<t=, yxht` p[vt=mZ a[tf, tdgtf n[t`tA v> EbHz< t[n[t`et` s[p lbn`en`y. Who is wise and virtuous, gentle and keen-witted, humble and amenable such a person attains glory. uxZXAnvetA anlesA aApdAs< n evDtf, acZCfn`nv<t`tf emDAvF tAdfesA lBet ys^. enAps<bx vFr~yy a[tf, als enAv> t[n[t`et` vfpt`vl dF kmZpA enAevZ d, k[L[l` rhft p[vt=mZ a[tf, n<vN a[t`tA v> EbHz< t[n[t`et` s[p lbn`en`y 46
  • 51.
    Who is energeticand not lazy, not shaken in misfortune, flawless in conduct and intelligent, such a person attains glory. s^gAhekA mft`tkerA vdJ`Oz> vFtmcZCerA, entA vfentA an<entA tAdfesA lBet ys^. s^g&h krn`nA v>, mft&yn` a[tf krn`nA v>, mft&yn`eg` vcn dn`nA v>, ms<r[ml z<r[ kLA v>, hft v[wx pm<N<vn`nA v>, EbHz< t[n[t`et` yss` lbn`en`y. Who is hospitable and friendly, liberal and unselfish, a guide, an instructor, a leader, such a person attains glory. dAnJ`c epyYvj~jJ`c a#TcrfyA c yA iD, smAnt`ttA c DmZems< t#T t#T yTArh^. dFm d, p&fy vcn kFm d, an<n`x v[w pfNfs h[sfrFm d, tmn` es` an<n` s[LkFm d, yn emZ elA`keyhf Dr~myn`hf s<z<s< prfd`edn` E` E` tn`hf pfLfp[dFm yn ymk` evyf d, Generosity and kind words, helpfulness to others, sense of equality with others, are suitable for everywhere. Eet eKA s^ghA elAek rTs`sANF’v yAyetA Eet c s^ghA nAs`s< n mAtA p<t`tkArNA leBT mAn^ p>j^ vA pftA vA p<t`tkArNA elA`keyhf emZ s^g&hyn` gmn` krn`nA v> rTeyhf kw a[Ny v[nfy. emZ str s^g&h vs`t= enAvwn`nAh< nmZ mv dr[vn` krN ekAx b<h<mnk` ehA` enAlbn`en`y. pfyA d dr[vn` krN ekAx Ey enAlbn`en`y. These four winning ways hold the world together, like the linchpin in a moving chariot. If these winning ways not exist in the world, neither mother nor father would receive, respect or honour from their children. ys`mA c s^geh Eet smevk`Kn`tf pN`wftA, ts`mA mhn`t^ pp`epAn`tf ps^sA c Bvn`tf et’tf. ymZ eh`t=vkfn` n<vN[t`etA` emZ str s^g&h vs`t+n` ehAHdAkAr slkA blt` d, Eehyfn` ovZh< mht` (uss`) bvx p[mfeNt`. p[ssfy y<t`etA` d evt`. If the wise appraise these four winning ways in every way, eminently, they obtain greatness which are the sources of praise. Ev^ v<t`et sfgAlekA ghptfp<t`etA Bgvn`t^ EtdevAc: aBfk`kn`t^ Bn`et, aBfk`kn`t^ Bn`et, esyYTApf Bn`et, nfk`k=j~jft^ vA uk`k=j~ejyY, 47
  • 52.
    pxfcZCn`n^ vA vfveryY,m>L`hs`s vA mg`g^ aAcfk`eKyY, a$DkAer vA etlpj~ejAt^ DAeryY ck`K<mn`etA r{pAnf dk`Kn`tF’tf, Evemv BgvtA aenkprfyAeyn DmZemA pkAsfetA. EsAh^ Bn`et, Bgvn`t^ srN^ gcZCAmf, DmZmJ`c Bfk`K<s^GJ`c. upAsk^ m^ BgvA DAert=, aj~jtg`eg pAN<ept^ srN^ gtn`tf. emes` vdAL kl`hf sfgAlk nmZ gRhptf p<t& etm BAgYvt=n` vhn`es`x H emes` kFey`y. ‚s`vAmFn` vhn`s, emZ Dr~my atfvfVfS`Xyf! s`vAmFn` vhn`s, emZ Dr~my atfvfVfS`Xyf! s`vAmFn` vhn`s, ymZ es` yxfk=r[ kL edyk` uw<k=r[ krn`en` d, v[sF tfb<N< edyk` vfvr krn`en` d, m^m<LA v>vk= hx mAr~gy kfyA edn`en` d, a[s` a[t`etA` r{p dkft`vA’yf an`DkAreyhf etl` phn` aAelA`kyk` drn`en` d emZ aAdF vVeyn` BAgYvt=n` vhn`es` vfsfn` enAeyk` aAkAreyn` Dr~my p&kAV krn ldF. E` mm BAgYvt=n` vhn`es` d, Dr~my d, BfOS< s^GyA d, srN ymf. BAgYvt=n` vhn`es` mA ad pxn` jFvftAn`ty dk`vA srN gfy upAskeyk[‘yf pfLfgn`nA es`k`vA‛yf kFey`y. When the Exalted One had spoken thus, Sigala, the young householder, said as follows: “Excellent, Lord, excellent! It is as if, Lord, a man were to set upright that which was overturned, or were to reveal that which was hidden, or were to point out the way to one who had gone astray, or were to hold a lamp amidst the darkness, so that those who have eyes may see. Even so, has the doctrine been explained in various ways by the Exalted One. I take refuge, Lord, in the Buddha, the Dhamma, and the Sangha. May the Exalted One receive me as a lay follower, as one who has taken refuge from this very day to life's end.” 48
  • 53.
    vYg`Gpj~j (dFGjAn<) s<t`t^ vYg`Gpj~j (dFGjAn<) s>t&y Vyagghapajja (Dighajanu) Sutta a^g=t`tr nfkAey` axZXk nfpAtyx ayt` egA`tmF vg`geyhf En vYg`Gpj~j s>t&y dFGjAn< s>t&y yn<evn` d h[Hdfn` evZ. vYg`Gpj~j yn< vYAG&yn` nftr h[sfern mAr~gyyf. dFGjAn< yn< oh<eg` prmZprA nAmyyf. Em pv<l`vl jnyA vYAG&yn` nftr h[sfern mg asl jFvt` v> nfsA E` nm ov<n`x l[bF a[t. s<eKA`peBA`gF jFvftyk` gt kL Dnvetk` v> emZ dFGjAn< k=mAryA dfnk` b<z<n` evt p[mfN, ‘aDfk smZpt` prfeBA`jny krn< lbn apx d s<z<s< dhmk` edsn`n[‘yf b<z<n` vhn`es`egn` il`lA sfxfey`y. emhfdF b<z<n` vhn`es` DnDAnYAdfeyn` epAehAst` E` k=mAryAx st=x hA esUKY smZpn`n bv enAn[sF, tvz<rxt` vr~Dny kr gn`nA ay<r[ phdA z<n` es`k. emm s>t&y vfeV`S vVeyn`m gfhfyn`eg` s<B est dfy<N< kr gn`nA ay<r[ p[h[dflf kryf. yhpt` smAjyk, yhpt` p<rv[sfyk= vVeyn` nfv[rdf jFvftyk` gt kfrFm sHdhA an<gmny kLy<t= DAr~mfk p&tfpt`tf mAlAvk` emhf a[t=lt` evZ. oZn{m eknk=x eBUtfk emn`m aADYAt`mfk vVeyn` tm jFvft sAr~Tk kr g[nFmx emm s>teyhf En kr[N< ebehvfn` ivhl` evZ. & This sutta in Anguttara Nikaya - Attakanipata - Gotamivagga is also known as Dighajanu sutta. Vyagghapajja means tiger path and it was Dighajanu‟s family name. He was so called because his ancestors were born on forest path infested with tigers. Buddha was approached by this rich layperson called Dighajanu who asked some advice for lay people who enjoy a luxurious life. So here the Buddha instructs rich householders how to preserve and increase their prosperity and happiness avoiding the loss of wealth. This sermon describes the conditions that improve the welfare of lay people. Further it explains in detail how wealth both material and spiritual can be surely accumulated by anyone with righteous qualities for an ideal citizen in an ideal society. Ek^ smy^ BgvA ekAlfeys< vfhrtf, kk`krpt`t nAm ekAlfyAn^ nfgemA. tt& eKA dFGjAn< ekAlfyp<t`etA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvn`t^ aBfvAed#vA Ekmn`t^ nfsFdf. Ekmn`t^ nfsfn`enA eKA dFGjAn< ekAlfyp<t`etA Bgvn`t^ EtdevAc: Ek` kAleyk`hf BAgYvt=n` vhn`es` ekA`lfy jnpdeyhf kk`krpt`t nmZ ekA`lfyyn`eg` nfymZ gmk` evZ d, Ehf vAsy krn es`k. Ekl`hf vnAhf dFGjAn< nmZ ekA`lfy p<t& etm, BAgYvt=n` vhn`es` ymZ t[enk`hf d Ehf p[mfNfey`y. p[mfN, BAgYvt=n` vhn`es` v[Hd, Ekt`pesk sfxfey`y. Ekt`pesk sfxf dFGjAn< ekA`lfy p<t& etm, BAgYvt=n` vhn`es`x emes` kFevZy: 49
  • 54.
    Thus have Iheard. Once the Exalted One was dwelling amongst the Koliyans, in their market town named Kakkarapatta. Then Dighajanu, a Koliyan, approached the Exalted One, respectfully saluted Him and sat on one side. Thus seated, he addressed the Exalted One as follows: my^ Bn`et, gfhF kAmeBAgF p<t`tsmZbADsyn^ aj~ODAvsAm, kAsfkcn`dn^ pcZcn<eBAm, mAlAg$Dvfelpn^ DAryAm, jAtr{prjt^ sAdfyAm, ets^ enA Bn`et, BgvA tTA DmZm^ edest=, ey amZhAk^ as`s< DmZmA dfxZXDmZmhftAy dfxZXDmZms<KAy smZprAyhftAy smZprAys<KAyAtf. s`vAmFnf, gfhf v>, kAmeBA`gF v> apf aM<dr[vn`eg` pFwAevn` vsm<. ksF sHT hA sHz<n` pAvfcZcf krm<. ml` gHd vflv<n` drm<, rn` rfdF ms< khvn< drm<. s`vAmFnF, E` apx ymZ Dr~m ekenk` emelAv yhpt pfNfs d, emelAv s[p pfNfs d prelAv yhpt pfNfs d prelAv s[p pfNfs d vn`nAh< nmZ, Ees` Dr~my ed`VnA krn es`k`vA. We Venerable sir, are laymen who enjoy worldly pleasure. We lead a life encumbered by wife and children. We use sandlewood of Kasi. We deck ourselves with garlands, perfume and unguents. We use gold and silver. To those like us, O Venerable Sir, let the Exalted One preach Dhamma, teach those things that lead to weal and happiness in this life and to weal and happiness in future life. ct`tAerA em vYg`Gpj~j, DmZmA k=lp<t`ts`s dfxZXDmZmhftAy s^vt`tn`tf, dfxZXDmZms<KAy. ktem ct`tAerA: uxZXAnsmZpdA, aArk`KsmZpdA, klYANmft`ttA, smjFvfktA. vYg`Gpj~jy, emZ Dr~m strk` k=l p<t&yAx emelAv yhpt pfNfs d emelAv s[p pfNfs d pvtft`. kfnmZ strk` d yt`: Four conditions, Vyagghapajja, conduce to a householder‟s weal and happiness in this very life. Which four:  uxZXAn smZpdA - ut`sAh smZpt`tfy – the accomplishment of persistent effort  aArk`K smZpdA - aArk`SA smZpt`tfy – the accomplishment of watchfulness  klYANmft`ttA - yhpt` mft=rn` a[tfbv – good friendship  smjFvktA - aAdAymx smAn jFvfkAv – balanced livelihood f ktmA c vYg`Gpj~j, uxZXAnsmZpdA? iD vYg`Gpj`j, k=lp<t`etA eyn kmZmxZXAenn jFvfk^ kp`eptf, ydf ksfyA ydf vNfj~jAy ydf egArk`eKn ydf is`se#Tn ydf rAjepArfesn ydf 50
  • 55.
    sfppJ`Jtern. E#T dk`eKAehAtf, anlesA tt&{pAyAy vfm^sAy smn`nAgetA ` al^ kAt=^ al^ s^vfDAt=^, ay^ v<cZctf vYg`Gpj~j, uxZXAnsmZpdA. vYg`Gpj~jy, ut`sAh smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etemZ ymZ kr~mAn`tykfn` ehA` egAvft[nfn` ehA` evLHdAemn` ehA` gv pAlneyn` ehA` Dn< Vfl`peyn` ehA` rAj p<r[S BAveyn` ehA` Vfl`pykfn` ehA` jFvfkAv kryf d, Ehf dk`S v>ey`, kmZm[lf enAv>ey`, Ix upAy sftFemn` y<k`t v>ey`, krn`nx s<z<s< v>ey`, s^vfDAnyx smt` v>ey` evZ d, vYg`Gpj~jy, emZ ut`sAh smZpt`tfy yyf kfyn< l[ebZ. What is the accomplishment of persistent effort? Herein, Vyagghapajja, by whatsoever activity a householder earns his living, whether by farming, by trading, by rearing cattle, by archery, by service under the king, or by any other kind of craft, at that he becomes skillful and is not lazy. He is endowed with the power of discernment as to the proper ways and means. He is able to carry out and (allocate) duties. This is called the accomplishment of persistent effort. ktmA c vYg`Gpj~j, aArk`KsmZpdA? iD vYg`Gpj~j, k=lp<t`ts`s eBAgA ehAn`tf uxZXAnvfrfyADfgtA bAhAblprfcftA esdAvk`Kft`tA DmZmfkA DmZmld`DA, et aArk`eKn g=t`tfyA smZpAedtf, ‘kfn`tf em iem eBAeg env rAjAenA heryY<^, n ecArA heryY<^, n ag`g^ wehyY, n udk^ vehyY, n ap`pfyA dAyAdA heryY<n`tf.’ ay^ v<cZctf f vYg`Gpj~j, aArk`KsmZpdA. vYg`Gpj~jy, aArk`SA smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t&yAx uxZXAn vFr~yeyn` lbn ld, bAh< bleyn` !s` krn ld, whdfy ehLA updvn ld, DAr~mfk v> d[h[mfn` lbn ld ymZ eBA`geyA` a[d`d, E` eBA`geyA` kfemk`d, rjvr[ enAgn`nAh< nmZ, esAr[ enAgn`nAh< nmZ, gfn`enn` vfnAV enAvn`nAh< nmZ, dfyx gsAegn enAyn`nAh< nmZ, beln` dw vVeyn` enAgn`nAh< nmZ eyehk[yf aArk`SA kryf. vYg`Gpj~jy, emZ aArk`SA smZpdAv yyf kfyn< l[ebZ. What is the accomplishment of watchfulness? Herein, Vyagghapajja, whatsoever wealth a householder is in possession of, obtained by dint of effort, collected by strength of arm, by the sweat of his brow, justly acquired by right means, such he protects well by guarding and watching so that kings would not seize it, thieves would not steal it, fire would not burn it, water would not carry it away, nor ill-disposed heirs remove it. This is the accomplishment of watchfulness. 51
  • 56.
    ktmA c vYg`Gpj~j,klYANmft`ttA? iD vYg`Gpj~j, k=lp<t`etA ys`mf^ gAem vA nfgem vA pxfvstf. t#T ey et ehAn`tf ghptf vA ghptfp<t`etA vA dhrA vA v<d`DsFlfenA v<d`DA vA v<d`DsFlA sd`DAsmZpn`nA, sFlsmZpn`nA, cAgsmZpn`nA, pJ`JAsmZpn`nA, ethf sd`Df^ sn`tfxZXtf sl`lptf sAkcZC^ smApj~jtf. yTA r{pAn^ sd`DAsmZpn`nAn^ sd`DAsmZpd^ an<sfk`Ktf, yTAr{pAn^ sFlsmZpn`nAn^ sFlsmZpd^ an<sfk`Ktf, yTAr{pAn^ cAgsmZpn`nAn^ cAgsmZpd^ an<sfk`Ktf, yTAr{pAn^ pJ`JAsmZpn`nAn^ pJ`JAsmZpd^ an<sfk`Ktf. ay^ v<cZctf vYg`Gpj~j, klYANmft`ttA. vYg`Gpj~jy, kLYAN mft& bv kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm ymZ gmk ehA` nfymZ gmk ehA` vAsy kryf d, E` ymZ V&d`DAevn` y<t`, VFleyn` y<t`, tYAgeyn` y<t`, p&QAevn` y<t`, gRhptfeyk` ehA`, gRhptf p<t&eyk` ehA`, v[wfmhHl< s`vBAv a[tf tr[Neyk` ehA`, v[wfmhl< s`vBAv a[tf v[wfmhl`elk` ehA` evt` d, ov<n` smHg aAV&y kryf d, sAkcZCA kryf d, kTAvx p[mfeNyf d, ymZbHz< V&d`DAvn`tyn`eg` V&d`DAvx an<v hfk`emyf d, ymZbHz< sfl`vt=n`eg` VFlyx an<v hfk`emyf d, ymZbHz< tYAgvn`tyn`eg` tYAgyx an<v hfk`emyf d, ymZbHz< p&QAvn`tyn`eg` p&QAvx an<v hfk`emyf d, vYg`Gpj~jy, emZ kLYAN mft&BAvyyf. What is good friendship? Herein, Vyagghapajja, in whatsoever village or market a householder dwells, he associates, converses, engages in discussions with householders or householders‟ sons, whether young and highly cultured or old and highly cultured, full of faith, full of virtue, full of charity, full of wisdom. He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called good friendship. ktmA c vYg`Gpj~j smjFvfktA? iD vYg`Gpj~j, k=lp<t`etA aAyJ`c eBAgAn^ vfdf#vA vyJ`c eBAgAn^ vfdf#vA sm^ jFvfk^ kp`eptf, nAcZecAgAL`h^ nAtfhFn^. Ev^ em aAeyA vy^ prfyAdAy Xs`stf, n c em veyA aAy^ prfyAdAy Xs`stFtf. vYg`Gpj~jy, smjFvfk bv yn< kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm vs`t+n`eg` ay d d[n, vs`t+n`eg` v[y d d[n, smv dfvf pvt`vA d v[wf vfydmZ n[t`et` d, itA aw< vfydmZ n[t`et` d, emes` mAeg` ay, v[y m[wegn sfxF. mAeg` v[y, ay m[wegn enAsfxf kfyAyf. What is balanced livelihood? 52
  • 57.
    Herein,Vyagghapajja, a householderknowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income. esyYTApf vYg`Gpj~j, t=lADAerA vA t=lADArn`etvAsF vA t=l^ pg`geh#vA jAnAtf Et`tekn vA ont^ Et`tekn vA un`ntn`tf. Evemv eKA vYg`Gpj~j, k=lp<t`etA aAyJ`c eBAgAn^ vfdf#vA vyJ`c eBAgAn^ vfdf#vA sm^ jFvfk^ kp`eptf, n c acZecAgAL`h^ atfhFn^. Ev^ em aAeyA vy^ prfyAdAy Xs`stf, n c em veyA aAy^ prfyAdAy Xs`stFtf. vYg`Gpj~jy, ymZ es` eveLn`edk` (trAdfykfn` bw< kfrn`enk`) ehA` eveLn`dk=eg` atv[s`esk` ehA` trAdfyk` egn empmNkfn` pht` v>ey`y, empmNkfn` us` v>ey` yyf dnfyf d, vYg`Gpj~jy, emes` k=lp<t& etm vs`t+n`eg` ay d d[n, vs`t+n`eg` v[y d d[n, itA v[wft` n[tfv, itA aw<t` n[tfv, smv jfvfkAv kryf. emes` mAeg` ay, v[y m[wegn sfxF. v[y, ay m[wegn enAsfxF yyf smv jFvfkAv kryf. Just as the goldsmith (lit; carrier of the scales) or an apprentice of his, knows on holding up a balance, that by so much it has dipped down, by so much it has tilted up. Even so a householder, knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income. scAy^ vYg`Gpj~j, k=lp<t`etA ap`pAeyA smAenA uLAr^ jFvfk^ kp`eptf, ts`s Bvn`tf vt`tAerA uz<mZbrKAdfk^ cAy^ k=lp<t`etA eBAeg KAdtF’tf. sec pnAy^ vYg`Gpj~j, k=lp<t`etA mhAeyA smAenA ksfr^ jfvfk^ kp`eptf, ts`s Bvn`tf vt`tAerA ‘ajd`D<mArfk^ cAy^ k=lp<t`etA mrfs`stF’tf. yetA c KZvAy^ vYg`Gpj~j, k=lp<t`etA aAyJ`c eBAgAn^ vyJ`c eBAgAn^ vfdf#vA sm^ jFvfk^ kp`eptf n acZecAgAL`h^ nAtfhfn^, Ev^ em aAeyA vy^ prfyAdAy Xs`stf, n c em veyA aAy^ prfyAdAy Xs`stFtf, ay^ v<cZctf vYg`Gpj~j, smjFvfktA. vYg`Gpj~jy, idfn` emZ k=lp<t& etemZ aAdAym aw< v<vt` mht` (uss`) els jFvkAvk` kryf. oh<x emZ k=lp<t& etemZ dfM<l` kn`nAk` emn` eBA`gyn` kn`en` yyf f kfyn`enA` evt`. vYg`Gpj~jy, idfn` emZ k=lp<t& etemZ ebAehA` aAdAym a[t`et`m z<kes` jFvfkAv kryf d, emZ k=lp<t& etm vs`t=v tfebd`dFt` enAkA m[ern`en` yyf kfyn`enA` d evt`. EmnfsA vYg`Gpj~jy, ymZ kelk pxn` emZ k=lp<t& etm vs`t+n`eg` ay d d[n v[y d d[n, smv jFvfkAv kryf d, itA v[wfyt`, itA aw<vt` enAkryf d, emes` mAeg` ay, v[y m[wegn sfxF. v[ym, ay m[wegn enAsfxfyf. vYg`Gpj~jy, emZ sm jFvfktAvyf. If, Vyagghapajja, a householder with little income were to lead an extravagant life, there would be those who say, „This person enjoys his property like one who eats wood-apple (figs).‟ If Vyaggapajja, a householder with a large income were to lead a wretched life, there would be those who say, „This person will die of starvation.” like a starveling.‟ Vyagghapajja, But when a householder, 53
  • 58.
    knowing the incomeand outflow of his wealth, maintains balanced livelihood, neither a spendthrift nor a penny-pincher, (thinking). Thus will my income exceed my outflow, and my outflow will not exceed my income, this is called maintaining one‟s balanced livelihood. Ev^ sm<p`pn`nAn^ vYg`Gpj~j, eBAgAn^ ct`tArf apAym<KAnf ehAn`tf: i#TfD<t`etA ehAtf, s<rAD<t`etA, ak`KD<t`etA, pApmft`etA pApshAeyA pApsmZpv^ekA. vYg`Gpj~jy, emes` upn`nAv> eBA`gyn`x vfnAVm<K strk` evt`. The wealth thus amassed, Vyagghapajja, has four sources of destruction.  i#TfD<t`etA - s`tF&n` ekerhf elAl` vFm – fondness for women  s<rAD<t`etA - s<rAevhf elAl` vFm – fondness for intoxicants  ak`KD<t`etA - s>z<evhf elAl` vFm – fondness for gambling  pApmft`etA, pApshAeyA, pApsmZpv^ekA - pvfx< mft&yn` a[tf, pvfx< shAykyfn` a[tf, pvfx<nx ebehvfn` n[M<r[ v< ekenk` vFm – associating evil friends, companionship and intimacy with evil-doers. esyYTApf vYg`Gpj~j, mhetA tLAks`s ct`tArf ecv aAym<KAnf, ct`tArf c apAym<KAnf, ts`s p<rfesA yAnfecv aAym<KAnf tAnf pfdehyY, yAnf c apAym<KAnf tAnf vfveryY, edevA c n smZmADAr^ an<p`pevcZeCyY, Ev^ hf ts`s vYg`Gpj~j mhetA tLAks`s hAnfeyv pAxfk^KA. enA v<dDf. Evemv eKA vYg`Gpj~j, Ev^ ` sm<p`pn`nAn^ eBAgAn^ ct`tArf apAym<KAnf ehAn`tf: i#TfD<t`etA ehAtf s<rAD<t`etA, ak`KD<t`etA, pApmft`etA pApshAeyA pApsmZpv^ekA. vYg`Gpj~jy, ymZ es` mht` vflk pfern edArx< strk` evt` d, pfxevn edArx< strk` evt` d, p<r[Seyk` etm Ehf pfern edArx< a[t` d, E`vA vsn`en`y. pfxevn edArx< a[t` d E`vA hrfn`en`y. vr~SAv d yhpt` ekAx enAvsfn`en`y. vYg`Gpj~jy, emes` E` vfl pfrfhFmk`m blAepAerAt`t= vfy y<t=y. v[wFmk` blAepAerAt`t= enAvfy y<t=y. Ees`m vYg`Gpj~jy, emes` upn`nAv> eBA`gyn`x vfnAVm<K strk` evt`. s`tF&n` ekerhf elAl` vFm, s<rAevhf elAl` vFm, s>z<evhf elAl` vFm, pvfx< mft&yn` a[tf, pvfx< shAykyfn` a[tf, pvfx<nx ebehvfn` n[M<r[ v< ekenk` vFm yn kr[N< stryf. Vyagghapajja, just as in the case of a great tank with four inlets and outlets, if a man should close the inlets and open the outlets and there shold be no adequate rainfall, decrease of water is to be expected in that tank, and not an increase. Even so there are four sources for the destruction of amassed wealth – fondness for women, intoxicants (drunkenness), gambling and associating evil friends, companionship and intimacy with evil-doers. 54
  • 59.
    Ev^ sm<p`pn`nAn^ vYg`Gpj~j,eBAgAn^ ct`tArf aAym<KAnf ehAn`tf. n i#TfD<t`etA ehAtf, n s<rAD<t`etA, n ak`KD<tetA, klYANmft`etA klYANshAeyA ` klYANsmZpv^ekA. vYg`Gpj~jy, emes` upn` eBA`gyn`eg` ay mAr~g strk` evt`. Vyagghapajja, there are four sources for the increase of amassed wealth.  n i#TfD<t`etA - s`t&F elAl` enAvFm – abstinence from fondness for women  n s<rAD<t`etA - s<rA elAl` enAvFm – abstinence from intoxicants  n ak`KD<t`etA - s>z<evhf elAl` enAvFm – non-indulgence in gambling  klYANmft`etA, klYANshAeyA, klYANsmZpv^ekA - yhpt` mft&yn` a[tf, yhpt` shAykyfn` a[tf, yhpt=n`x n[M<r[ v>evk` vFm – friendship, companionship and intimacy with the good esyYTApf vYg`Gpj~j, mhetA tLAks`s ct`tArf ecv aAym<KAnf ct`tArf ecv apAym<KAnf, ts`s p<rfesA yAnf ecv aAym<KAnf tAnf vfveryY, yAnf c apAym<KAnf tAnf pfdehyY, edevA c smZmADAr^ an<p`pevcZeCyY, Ev^ hf ts`s vYg`Gpj~j, mhetA tLAks`s v<d`Dfeyv pAxfk^KA, enA prfhAnf, Evemv eKA vYg`Gpj`j, Ev^ sm<p`pn`nAn^ eBAgAn^ ct`tArf aAym<KAnf ehAn`tf n i#TfD<t`etA ehAtf, n s<rAD<t`etA, n ak`KD<t`etA, klYANmft`etA klYANshAeyA klYANsmZpv^ekA. iem eKA vYg`Gpj~j, ct`tAerA DmZmA k=lp<t`ts`s dfxZXDmZmhftAy s^vt`tn`tf, dfxZXDmZms<KAyAtf. vYg`Gpj~jy, mht` vfelk pfern edArx< strk` evt` d, pfxevn edArx< strk` a[d`d, ymZ p<r[Seyk` pfern edArx< vfvr krn`en`y. pfxevn edArx< vsn`en`y. vr~SAv d yhpt` es` vsfn`en`y. vYg`Gpj~jy, Ees` mht` vfel` v[wFmk`m blAepAerAt`t= vfy y<t=yf. pfrfhFmk` blAepAerAt`t= enAvfy y<t=yf. vYg`Gpj~jy, Ees`m emes` upn` eBA`gyn`x pfern edArx< strk` evt`. s`t&F elAl` enAvFm, s<rA elAl` enAvFm, s>z<evhf elAl` enAvFm, yhpt` mft&yn` a[tf yhpt` shAykyfn` a[tf yhpt=n`x n[M<r[ v>evk` vFm yn kr[N< stryf. vYg`Gpj~jy, emZ Dr~m str k=lp<t&yAx emelAv hft pfNfs d, emelAv s[p pfNfs d pvtft.` Vyagghapajja, just as in the case of a great tank with four inlets and four outlets, if a person were to open the inlets and close outlets, and there should be adequate rainfall, an increase in water is certainly to be expected in that tank and not decrease, even so these four conditions are the sources of increase of amassed wealth. These four conditions, abstinence from fondness for women, abstinence from intoxicants, non-indulgence in gambling, friendship, companionship and intimacy with the good, Vyagghapajja, are conducive to a householder‟s weal and happiness in this very life. 55
  • 60.
    ct`tAerA em vYg`Gpj~j,DmZmA k=lp<t`ts`s smZprAyhftAy s^vt`tn`tf smZprAys<KAy. ktem ct`tAerA? sd`DAsmZpdA sFlsmZpdA cAgsmZpdA pJ`JAsmZpdA. vYg`Gpj~jy, emZ Dr~m strk` k=lp<t&yAx prelAv hft pfNfs, prelAv s[p pfNfs pvtft`. kfnmZ strk` d yt`? Four conditions, Vyagghapajja, conduce to a householder‟s weal and happiness in future life. Which four?  sd`DAsmZpdA - V&dDA smZpt`tfy – the accomplishment of faith  sFlsmZpdA - sFl smZpt`tfy – the accomplishment of virtue  cAgsmZpdA - tYAg smZpt`tfy – the accomplishment of charity  pJ`JAsmZpdA - p&QA smZpt`tfy – the accomplishment of wisdom ktmA c vYg`Gpj~j, sd`DAsmZpdA? iD vYg`Gpj~j, k=lp<t`etA sd`eDA ehAtf sd`dhtf tTAgts`s ebADf^: itf’pf esA BgvA arh^ smZmAsmZb<d`eDA vfjjAcrNsmZpn`enA ~ s<getA elAkvfz> an<tterA ` p<rsDmZmsArTF f s#TA edvmn<s`sAn^ b<d`eDA BgvAtf. ay^ v<cZctf vYg`Gpj~j, sd`DAsmZpdA. vYg`Gpj~jy, V&d`DA smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm V&d`DAvt` evZ d, tTAgtyn` vhn`es`eg` b<d`Dt`vy emes` adhyf: E` BAgYvt=n` vhn`es` emZ kArNeyn` d ar~ht`y, smYk` smZb<d`Dy, vfdYAcrNyn`egn` y<k`ty, s<gty, elA`ky dn`en`y, p<r[Syn` dmny krn eV&`S`X ut`tmyAy, edvf mfnfs<n`eg` VAs`tRRvryAy, b<d`Dy, BAgY a[t`et` yyf tTAgtyn` vhn`es` sfhf kryf. vYg`Gpj~jy, emZ V&d`DA smZpt`tfy yyf kfyn< l[ebZ. What is the accomplishment of faith? Herein a householder is possessed of faith, he believes in the Enlightenment of the Perfect One: Thus, indeed, is that Blessed One, he is the pure one, fully enlightened, endowed with knowledge and conduct, well gone, knower of worlds, the incomparable leader of men to be trained and tamed, the teacher of gods and men, all-knowing and blessed. This is called the accomplishment of faith. ktmA c vYg`Gpj~j, sFlsmZpdA; iD vYg`Gpj~j k=lp<t`etA pANAtfpAtA pxfvfretA ehAtf adfn`nAdAnA pxfvfretA ehAtf kAems<mfcZCAcArA pxfvfretA ehAtf m<sAvAdA pxfvfretA ehAtf s<rAemry mj~jpmAdxZXAnA pxfvfretA ehAtf, ay^ v<cZctf vYg`Gpj~j sFlsmZpdA. vYg`Gpj~jy, sFl smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm p&ANGAteyn` v[Lk=eN` evZ d, adt`tAdAneyn` v[Lk=eN` evZ d, kAmmf#TYAcAreyn` v[Lk=eN` evZ d, m<sAvAdeyn` v[Lk=eN` evZ d, mdyx hA p&mAdyx kr[N< v> rhemr pAneyn` v[Lk=eN` evZ d, vYg`Gpj~jy, emZ sFl smZpt`tfy yyf kfyn< l[ebZ. 56
  • 61.
    What is theaccomplishment of virtue? Herein a householder abstains from killing, stealing, sexual misconduct, lying and from intoxicants that cause infatuation and heedlessness. This is called the accomplishment of virtue. ktmA c vYg`Gpj~j cAgsmZpdA? iD vYg`Gpj~j, k=lp<t`etA vfgtmlmcZCern ectsA agAr^ aj~ODAvstf m<t`tcAegA pytpANF evAs`sg`gretA yAceyAegA dAns^vfBAgretA, ay^ v<cZctf vYg`Gpj~j, cAgsmZpdA. vYg`Gpj~jy, tYAg smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm z<r[ kL ms<r[ml a[tf sftfn` tYAgVFlF v>ey` dFmxm eyAm< v> at` a[t`et`, prftYAgeyhf eyz<en`, il`lFmx s<z<s< v>ey`, ebdA dFemhf a[l<en` vAsy kryf. vYg`Gpj~jy, emZ tYAg smZpt`tfy yyf kfyn< l[ebZ. What is the accomplishment of charity? Herein a householder dwells at home with heart free from the stain of avarice, devoted to charity, open-handed, delighting in generosity, attending to the needy, delighting in the distribution of alms. This is called the accomplishment of charity. ktmA c vYg`Gpj~j pJ`JAsmZpdA? iD vYg`Gpj~j, k=lp<t`etA pJ`JvA ehAtf udy#TgAmfnFyA pJ`JAy smn`nAgetA, arfyAy nfbZebDfkAy smZmAz<k`Kk`KygAmfnfyA, ay^ v<cZctf vYg`Gpj~j pJ`JAsmZpdA. vYg`Gpj~jy, p&QA smZpt`tfy kver~d? vYg`Gpj~jy, emZ elA`keyhf k=lp<t& etm p&QAvt` evZ d, hxg[nFm n[tfvFm pfLfbHd QAneyn` y<k`t v>ey` d, z<k` k`Sy kfremZ gmn` mAr~gey` m[nvfn` eyedn`en` d, vYg`Gpj~jy, emZ p&QA smZpt`tfy yyf F kfyn< l[ebZ. What is the accomplistment of wisdom? Herein a householder is wise: he is endowed with wisdom that understands the arising and cessation (of the five aggregates of existence); he is possessed of the noble penetrating insight that leads to the destruction of suffering. This is called the accomplishment of wisdom. iem eKA vYg`Gpj~j, ct`tAerA DmZmA k=lp<t`ts`s smZprAyhftAy s^vt`tn`tf smZprAys<KAyAtf. vYg`Gpj~jy, emZ kr[N< str k=lp<t&yAx prelAv hft pfNfs prelAv s[p pfNfs pvtF. These four conditions, Vyagghapajja, conduce to a householder‟s weal and happiness in future life. uxZXAtA kmZmeDeyYs< ap`pmt`etA vfDAnvA, sm^ kp`eptf jfvfk^ smZBt^ an<rk`Ktf. sd`eDA sFeln smZpn`enA vdJ`J> vFtmcZCerA, nfcZc^ mg`g^ vfesAeDtf esA#TAn^ smZprAyfk^ 57
  • 62.
    ap&mAd v>ey`, kr~mAn`tkrn tn`hf uxZXAn vFr~yeyn` y<k`t v>ey` d, kr~mAn`t vfDAn kfrFemn` y<k`t evZ d, jFvfkA vRt`tfy smekAx pvt`vA d, !s` krn ld`d rOSA eker~ d, V&d`DA a[t`et` d, VFleyn` y<k`t v>ey` d, vcn dn`en` d, ph v> ms<r[ ml a[t`et` d, prelvZhf vfpAk dFmZ a[tf, s[pyx eh`t= v> mAr~gy nftr pfrfsfz< eker~ d, Energetic and heedful in his tasks, Wisely administering his wealth, He lives a balanced life, Protecting what he has amassed. Endowed with faith and virtue too, Generous he is and free from avarice; He ever works to clear the path That leads to weal in future life. icZecet axZXDmZmA c sd`Ds`s GremsfenA, ak`KAtA scZcnAemn uBy#T s<KAvhA. dfxZXDmZmhft#TAy smZprAys<KAy c Evemt^ ghxZXAn^ cAegA p<J`J^ pvwZWtF’tf. emes` emZ ax kArNeyA` gRh vAseyn` y<k`t v> s[d[h[vtA hx edelAv s[p egn edn`en` yyf stYey` nAmeyn` VAs`tRRn` vhn`es` vfsfn` vdArn ld`dAh<y. emes` emy gRhs`Tyfn`x emelAv hft pfNfs d, prelAv s[p pfNfs d tYAgyk`m vn`en`y. pfn` d k&meyn` v[ewn`en`y’yf vdAL es`k. Thus to the layman full of faith, By him, so truly named „Enlightened,‟ These eight conditions have been told Which now and after lead to bliss. ********** 58
  • 63.