Namo tassa bhagavato arahato sammāsambuddhassa
Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.
Nītimañjarī
Nītimañjarī
1.
1.
Kulakkhaye [Pg.1] vinassanti,Kuladhammā sanantanā;
Dhamme naṭṭhe kulaṃ sabbaṃ,Adhammo abhibhū khalaṃ.
When a family declines, its ancient traditions perish; when the Dhamma is lost, unrighteousness overwhelms the entire wicked family.
2.
2.
Adhammābhibhavā dantā,Padussanti kulitthiyo;
Thīsu duṭṭhā sva dhammena,Jāyate vaṇṇasaṅkaro.
From the prevalence of unrighteousness, the women of good family are corrupted; when women are corrupted, a confusion of castes arises.
3.
3.
Piyaṃ [Pg.11] bhāse guṇaggāho,Sūro siyā vikantano;
Dātā candasamā nārī,Diṭṭhaṃ diṭṭhaṃ nahāsaye.
One should speak pleasantly, be a grasper of virtues; one should be a hero, a cutter-off. A woman should be generous, like the moon; one should not belittle whatever is seen.
4.
4.
Kutotthi [Pg.16] kumitte saccaṃ,Kudāre rativaḍḍhanaṃ;
Kudesamhi mano rammaṃ,Kurāje bhogasampadaṃ.
Where is truth in a bad friend? Where is the increase of delight in a bad wife? Where in a bad country is the mind delighted? Where under a bad king is the accomplishment of wealth?
Saṅketeva [Pg.17] amittasmiṃ,Mittasmiṃ pi navissase;
Abhayā bhaya muppannaṃ,Api mūlāni kantati.
One should be suspicious of an enemy; even in a friend, one should not place trust. Fear that arises from a place of safety cuts even the roots.
Adiṭṭhova [Pg.18] paro seyyo,Dummitto no vissāsiko.
Better is an unseen stranger; a bad friend is not to be trusted.
Aggihomaphalaṃ [Pg.23] vedo,Satthaṃsīlaphalaṃ mataṃ;
Ratiputtaphalaṃ nārī,Dānabhuttiphalaṃ dhanaṃ.
The Veda is the fruit of the fire sacrifice; virtue is considered the fruit of scripture; delight and a son are the fruit of a woman; giving and enjoyment are the fruit of wealth.
Asaccaṃ [Pg.24] sāhasaṃ māyā,Mūḷhatta ma tilobhatā;
Asocaṃ niddayattañca,Thīnaṃ dosā sabhāvajā.
Untruth, rashness, deceit, folly, excessive greed, impurity, and heartlessness—these are the faults natural to women.
Jāyāya [Pg.26] bhattuno bhāro,Sissena guruno kato;
Amaccakehi rājassa,Pitarānaṃ nijenaca.
The husband's burden is borne by the wife; the teacher's, by the student; the king's, by the ministers; and the parents', by their own child.
5.
5.
Uyyamena [Pg.27] hi sijjhanti,Kammāni na manorathā;
Na hi suttassa sīhassa,Pavīsanti mukhe migā.
By effort, indeed, are deeds accomplished, not by wishes; for deer do not enter the mouth of a sleeping lion.
Atisītaṃ [Pg.31] atiuṇhaṃ,Atisāyamidaṃ ahu;
Iti visaṭṭhakammante,Khaṇā accenti māṇave.
'It is too cold, it is too hot, it has become too late in the evening'—thus, for the young man who abandons his tasks, the moments pass by.
Ādānassa padānassa,Kattabbassa ca kammuno;
Khippaṃ akayyamānassa,Kāle pivati sampadaṃ.
For one who does not promptly perform the acts of receiving, giving, and other duties, time drinks away his prosperity.
Nādabbe [Pg.32] nihitā kāci,Kriyā phalavatī bhave;
Nabyāpārasatenāpi,Sukova pāṭhate bako.
No action placed in an unworthy vessel becomes fruitful; even with a hundred efforts, a heron cannot be taught like a parrot.
Yo [Pg.34] dandhakāle tarati,Taraṇīye ca dandhaye;
Sukkhapaṇṇaṃ va akkamma,Atthaṃ bhañjati attano.
He who hurries when it is time to be slow, and is slow when it is time to hurry, destroys his own welfare, like one who tramples a dry leaf.
6.
6.
Yaṃ [Pg.35] dadāti yaṃ bhuñjati,Tadeva dhanino dhanaṃ;
Aññe matassa kīḷanti,Dārehipi dhanehipi.
What one gives and what one enjoys, that alone is the wealth of the wealthy. When one is dead, others sport with his wives and riches.
Dānopabhogahīnena[Pg.39],Dhanena dhanino sukhaṃ;
Ko viseso daliddassa,Adhikaṃ dhanarakkhaṇaṃ.
What happiness is there for the wealthy man with wealth devoid of giving and enjoyment? What is the difference from a poor man, other than the additional burden of guarding that wealth?
Nijasokhyaṃ [Pg.40] nirundhanto,Nīcabhogo mitampaco;
Dhanaṃ sañcayate yo so,Parabhāravaho pasu.
He who, suppressing his own happiness, with base enjoyments and cooking little, accumulates wealth—that person is a beast of burden for others.
Yaṃ [Pg.41] ussukā saṅkharonti,Alakkhikā bahuṃ dhanaṃ;
Sippavanto asippāvā,Lakkhi vā tāni bhuñjati.
The great wealth which the diligent but unlucky accumulate, whether they be skilled or unskilled, a fortunate person enjoys.
7.
7.
Sampatyaṃ [Pg.48] mahataṃ cittaṃ,Bhave uppale komalaṃ;
Vipatyaṃca mahāsela,Silāsaṅghātakakkasaṃ.
In prosperity, the mind of the great becomes as soft as a lotus; and in adversity, as hard as a great rock, a solid mass of stone.
8.
8.
Asambhabyaguṇaṃ [Pg.53] thutvā,Khedo mudhāva jāyate;
Avhāyaṃ canda mu llokya,Nacandota mu pāgamī.
Having praised an unattainable quality, vexation arises in vain; though one calls to the moon, looking up, the moon does not approach.
9.
9.
Saccaṃ [Pg.59] mukhamhi dhāreyya,Kaṇṇe sutaṃ bhuje jayaṃ;
Hadayamhi khamaṃ vīraṃ,Lokādāsaṃca locane.
One should hold truth in the mouth, what has been heard in the ear, victory in the arm, patience and heroism in the heart, and the mirror of the world in the eyes.
Saddamattaṃ [Pg.63] naphandeyya,Aññatvā saddakāraṇaṃ;
Saddahetuṃ pariññāya,Pamodo vā bhayo tathā.
One should not tremble at a mere sound without knowing its cause. Having fully understood the reason for the sound, then there is either joy or fear accordingly.
Sabbasuta [Pg.64] ma dhīyeyya,Hīnamukkaṭṭhamajjhimaṃ.
One should not learn everything that is heard, whether it be inferior, superior, or middling.
10.
10.
Dunnāriyā [Pg.68] kulaṃ suddhaṃ,Putto nassati lālanā;
Samiddhi anayā bandhu,Pavāsā madanā hirī.
A wicked woman ruins a pure family; an indulged son perishes; prosperity becomes a misfortune for relatives; shame is lost through living abroad and intoxication.
Lālaye [Pg.75] pañcavassāni,Dasavassāni tālaye;
Pattetu soḷasevasse,Puttaṃ mittaṃva ācare.
One should indulge a child for five years, and chastise for ten years; but upon reaching the sixteenth year, one should treat a son like a friend.
Lālane bahavo dosā,Lālane bahavo guṇā.
In indulgence, there are many faults; in chastisement, there are many virtues.
Pāpā [Pg.77] nivārayati yojayate hitāya,Guyhāni gūhati guṇaṃ pakaṭīkaroti;
Āpattikañca najahāti dadāti kāle,Sammitta lakkhaṇamidaṃ pavadanti santo.
He restrains one from evil and encourages what is beneficial; he conceals one's secrets and proclaims one's virtues; he does not forsake one in misfortune and gives when there is need—this, the good declare, is the mark of a true friend.
11.
11.
Dujjano [Pg.80] jīyate yutyā,Niggahena nadhīmatā;
Nipātyate mahārukkho,Tassamīpa khatikkhayā.
A wicked person is conquered by strategy, not by suppression. A great tree is felled by the gradual digging away at its base.
Vane [Pg.83] migāca luddhānaṃ,Dujjanānañca sajjanā;
Akāraṇaverī honti,Tiṇabhakkhā supesalā.
To hunters, deer in the forest, and to the wicked, good people, become enemies without cause, though the deer are grass-eaters and very gentle.
Pādalaggaṃ [Pg.86] karaṭṭhena,Kaṇḍakeneva kaṇḍakaṃ.
That which is stuck in the foot is removed by a potsherd, just as a thorn is removed by a thorn.
Bālaṃ [Pg.87] napasse nasuṇe,Nacabālena saṃvase;
Bālenāllāpasallāpaṃ,Nakare nacarocaye.
One should not see a fool, nor hear a fool, nor associate with a fool. One should not engage in conversation or discussion with a fool, nor approve of it.
12.
12.
Upa kattuṃ yathā khuddo,Samattho natathāmahā;
Kūpo hi hanti pipāsaṃ,Natu pāyo mahambudhi.
A small person is able to help in a way a great one is not. Indeed, a well quenches thirst, but not the great ocean.
13.
13.
Ādānassa [Pg.95] padānassa,Kattabbassaca kammuno;
Khippaṃ akaramānassa,Kālo bhakkhati taṃ rasaṃ.
Of one who does not promptly undertake receiving, giving, and deeds that ought to be done, time consumes the essence.
Nakkhattaṃ [Pg.103] paṭimānentaṃ,Attho bālaṃ upajjhagā;
Attho atthassa nakkhattaṃ,Kiṃ karissanti tārakā.
Opportunity passes by the fool who waits for the auspicious stars. Opportunity itself is the auspicious star; what can the stars do?
Ajarāmarova [Pg.105] pañño,Vijjamatthañca cintaye;
Gahitoviya kesesu,Maccunā dhammamācare.
A wise one, as if ageless and immortal, should reflect on knowledge and purpose. As if seized by the hair by Death, one should practice the Dhamma.
14.
14.
Vajjā gurūca mantīca,Tayo raṭṭhābhisaṅkhatā;
Jīvīta dakkha kosānaṃ,Vaḍḍhanā nāsanāca te.
Physicians, teachers, and counselors—these three are the constituents of a kingdom. They are the increase and the destruction of livelihood, skill, and treasuries.
15.
15.
Thirena [Pg.117] kammaṃ vaḍḍhati,Athirena turena no;
Phalanti samaye rukkhā,Sittāpi bahuvārinā.
Work prospers through steadiness, not through unsteadiness or haste. Trees bear fruit in their season, even when watered with much water.
Vāyāmetheva [Pg.120] puriso,Nanibbindeyya paṇḍito.
A person should indeed strive; a wise one should not grow weary.
Payatano [Pg.122] tādiso neva,Kayyo yena phalaṃ nahi;
Selagge kūpakhaṇanā,Kathaṃ toyasamāgamo.
One should never make such an effort that yields no fruit. By digging a well on a mountaintop, how can water be obtained?
Ñāṇaṅkusena [Pg.123] sammaggaṃ,Niyyatyussāhakuñjaro.
The elephant of effort is led onto the right path by the goad of knowledge.
Asamekkhitakammantaṃ,Turitābhi nipātinaṃ;
Tānikammāni tappenti,Uṇhaṃ va jjhohitaṃ mukhe.
Ill-considered actions, undertaken in haste, bring torment, like something hot put into the mouth.
16.
16.
Chaddosā [Pg.126] puriseneha,Hātabbā bhūtimicchantā;
Niddā majjaṃ bhayaṃ kodho,Ālasyaṃ dīghasuttatā.
These six faults should be abandoned by a person in this world who desires prosperity: sleep, intoxication, fear, anger, laziness, and procrastination.
Na [Pg.130] divā suppasīlena,Rattimuṭṭhānadessinā;
Niccasoṇḍena mattena,Sakkā āvasituṃ gharaṃ.
It is not possible to manage a household for one who is accustomed to sleeping by day, dislikes rising at night, and is perpetually drunk and intoxicated.
Abhetabbamhi [Pg.137] bhāyanti,Bhāyitabbe nabhāyare;
Bhayābhaya vimuḷhā te,Jimhānugā ujuñjahā.
They fear what should not be feared, and do not fear what should be feared. Confused about what is fearful and what is not, they follow a crooked course, having abandoned the straight path.
Yassa [Pg.139] manussabhūtassa,Natthi bhogāca sippakaṃ;
Kiṃ phalaṃ tassa mānussaṃ,Dvipādaṭṭho hi so migo.
For one who, having become human, has neither wealth nor skill, what is the fruit of that humanity? Indeed, that one is a two-footed beast.
17.
17.
Nānopāyova [Pg.142] kattabbo,Sace bhaveyya attano;
Atthasiddhi yathākāmaṃ,Upāyo hi hitañjaso.
Various means should indeed be employed, if they are one's own to use. The success of one's purpose is according to one's wish, for a skillful means is indeed a direct path to welfare.
Lañjadānabālisena[Pg.150],Kūṭaḍḍakāradhīvarā;
Vinicchayamahāmacchaṃ,Oṭṭenti lobhasāgare.
Deceitful fishermen, with the fish-hook of bribery, drag the great fish of judgment down into the ocean of greed.
Yassete caturo dhammā,Vānarinda yathātava;
Saccaṃ dhammo dhīti cāgo,Diṭṭhaṃ so ativattati.
Whoever possesses these four qualities, O King of Monkeys, as you do—truth, righteousness, steadfastness, and generosity—transcends all that is seen.
18.
18.
Vidvāca [Pg.162] ratanaṃ nārī,Vīṇā sātthaṃ giraṃmahī;
Guṇavisesa māgamma,Guṇāni aguṇānica.
A learned man, a jewel, a woman, a lute, meaningful speech, the earth; by recourse to a special quality, one knows virtues and their opposites.
Dhanavā [Pg.164] balavā loke,Dhanā bhavati paṇḍito.
A wealthy person is powerful in the world; from wealth, one becomes wise.
Sumane [Pg.165] nissito kīṭo,Nigguṇo hīnako sayaṃ;
Taṃ pupphehi maṇḍentānaṃ,Raññaṃ siropi rohati.
An insect that has resorted to a flower, though itself without virtue and lowly, ascends even to the head of kings when they are adorned with that flower.
Alakkhikehi [Pg.168] sañcītā,Dhanabhogāca cintitā;
Lakkhikassa bhavantete,Lakkhivā suṭṭhubhuñjati.
Wealth and possessions amassed and planned for by the unlucky, these become the property of the lucky one; the fortunate one enjoys them well.
Khattiyo [Pg.171] seṭṭho jane tasmiṃ,Yo gottapaṭisārino;
Vijjācaraṇasampanno,So seṭṭho devamānuse.
Among those folk who rely on lineage, a Khattiya is held to be best; but one endowed with knowledge and conduct is best among gods and humans.
Visāpi [Pg.182] amataṃ gaṇhe,Gūthato maṇimuttamaṃ;
Kaṇṭakapādapā pupphaṃ,Thirataṃ dukkulā varaṃ.
One should take nectar even from poison, an excellent jewel from filth, a flower from a thorny tree, and a noble quality from a low-born person.
Dhanissarādiguṇommi [Pg.189]-Vegena vāhitā pajā.
People are carried away by the force of the wave of such qualities as wealth and lordship.
19.
19.
Yassa tthi satataṃ mettā,Sabbalokasuvallabhā;
Kūpāyate samuddopi,Aggi tassa jalāyate.
For one who constantly possesses loving-kindness, which is beloved by all the world, even the ocean becomes like a well, and fire becomes like water.
20.
20.
Sakkharāyati merūpi,Visabhakkho sudhāyate;
Sasāyate migarāja,Byālo mālāguṇāyate;
Dolāyate chamācālo,Nānāvudhā tiṇāyare.
Even Meru becomes like gravel, eaten poison becomes like nectar, the king of beasts becomes like a hare, a serpent becomes like a string of flowers, the trembling earth becomes like a swing, and various weapons become like blades of grass.
21.
21.
Sameva [Pg.202] sati ussāhe,Sukhavāho hitaṅkaro;
Ūne-dhike tathā nohi,Majjhago sādhu sabbadā.
When effort is balanced, it brings happiness and creates welfare. It is not so when deficient or excessive; the middle course is always good.
Sādhu [Pg.208] kho paṇḍitonāma,Natveva atipaṇḍito.
Good indeed is one called wise, but not one who is excessively wise.