nemA ts`s BgvetA arhetA smZmA

smZb<d`Dss! .

st=x sdn ebAz<mg

Buddhist Guide Lines for Happiness

p<NYAn<emA`dnAv

gAl`el`, akmFmn 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<nx 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 krgnnA k=sl Vktfy,

E` sfyHEm QAtFnx ssr s<gtf s^KYAt smZpt atvF

nfvn` s<v pfNfsm eht= 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 illFm prfdf, itA oZn{kmfn` hA

st=xfn` Em kAr~yy ix< kr z<n` apeg` hft mft&

vF.vF. ep&`mvr~Dn sh dyA ep&`mvr~Dn yn edpLx

apeg hRdy^gm st=tfy pL krn atr,

emm p<NY kr~m Vktfy ov<n`x ct=rAr~y

stY Dr~my avebADy pfNfs eht= 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 mNwlyx d,

apeg st=tfy p<d krn atr,

emZ sHdhA upkAr kL sfyHE ednAxm

pfn an<emA`dn krm<..

k=mAreg` pv<elhf sAmAjfk, sAmAjfkAevA`.

.

1

epr vdn

gRh jFvfty sAr~Tkv gt kfrFmx avVY upedVAt`mk Dr~m kr[N< a[t=Lt`

s>t& rAVfyk tf&pfxkey` dknx l[ebZ. E s>t& at=rfn` ebAehA ugt=n`eg` vfms<mx

lk`vn`en` m^gl, prABv, vYgGpj~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< antr~gt vn

atr prABv s>t&ey edelAvm pfrfhFmx eht= vn kr[N< a[t=Lt` evZ. b<z<rjANn`

vhn`esegn emelAv dfy<N<vx eht= vn m^gl kr[N< 38 k d[ngt` dfvY p<t&yAx

ps< dfn gATA 12 kfn` unvhn`es vdAeL emelAvt prelAvt pfrfhFmx eht= vn

kr[N< 23 kf. dFGjAn< ekAlfy p<t&yA b<z<rz<n evt ELM p[vs<evZ pskmZ s<v

vfHdfn, Eeht krdr kmZkexAl<vlfn` pFwA vfHdfn tmnx emelAv dfy<N<vx eht= vn

dhmk edVnA krn elsyf. emm illFm pfLfgt un`vhnes kr[N< 8 kfn`

smnvft vYgGpj~j s>t&y edVnA kL esk. BAgYvt b<z<rjANn` vhnes`

sfgAlk nmZ tr[NyAx cArft& ehvt sfrft` nmfn` hHz<nvn kLy<t= ehAHd ed

(y<t=kmZ) sh vArft& ehvt` vfrft` nmfn hHz<nvn enAkL y<t= ed ehLf krmfn gfhf

vfny nmfn` d hHz<nvn sfgAelA`vAd s>t&y edVnA kL esk.

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 sehAdr jntAv atr ebdA edmfn`

krn esvy p&V^snFyyf. mFx epr d m^gl, rtn, krNFy emtt, DmZm

ckkppvttn, Djgg sh mhA stfpxZXAn yn s>t& pAlf, sf^hl, i^gF&sf yn

BASA t=ennm sks ekAx ebdA edn ldF. emm Dr~m dAnmy stkArey` tvt

idfrf pfyvrkf, st=x sdn ebAz<mg nmfn` ELf dkvn emm agnA Dr~m g&$Ty.

jFvftey s[Hd{ smey ‘sbZb dAn^ DmZm dAn^ jfnAtf’ yn b<z< vdnx an<gtv

emv[nf stkAr~yynhf 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= elAksmf^, smZmA smZb<d`DsAsn^!

k[nwAevZ exAerAnexA` mhA vfhArvAsF,

dhmZ pAsel p&DAnAcAr~y,

aDYApnevZdF p>jY uw<pfhflel vfmlb<d`Df svAmFn vhnes`.

2

st=x sdn ebAz<mg

h[Hdfn`vFm

BAgYvt b<z<rjANn` vhn`es vfsfn emyx av<r[z< 2553 kx pmN epr,

sfyl< elAk s#vyAeg` yhpt pfNfst nfr~vANAvebADy pfNfst mhA kr[NAevn

hA mhA p&QAevn edVnA krn ld dhmkf, b<z<dhm. elAkey d[nx adhn aAgmZ

at=rfn` p[rNftm aAgmk v<vd vr~tmAneyhf pvA elUkfk aBfvRd`Dfy hA s<best

aepOSAevn Em mAr~gey` gmn` krn s[d[h[vt=n` ebAehAy. emhf d[k`evn

m^gl, prABv, vYgGpj~j hA sfgAelA`vAd yn s>t&vlfn` emelAv hA prelAv s<B

sfd`Dfy slsA gnnA ay<r[t` eBUtfk hA aADYAt`mfk vVeyn pfrfhFmx lk`vn

ay<r[t` p[h[dflf eker~. Eemnm avsAney nfvn` s<v at vfHdgn`nA aAkAry d

dkvyf. emm s<t& sterhf a[t=Lt` kr[N< EdfendA jFvftey dF p&AeyAgfkv eyAdA

g[nFemn emelAv jFvft vwAt ar~Tvtv 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 edVnA krn ld emm sdDr~my pfLfbHdv

vfevZcnAt`mk dRS`xf ekANykfn` y<t=v n<tn gfhf smAjyx enAg[lepn bvx

ecAdnA krtf. vfeV`Seynm elUkfk s[p smZpt nfsf prfdf B=ktf vfHdFmxt aAr~Tfk

vVeyn vtepAehAst vFmxt gfhfyAx bADA pm<N<vn bv mt=kr dkvtf. Eesm

b<d`D BASfty mnA avebADykfn` prfVFlny enAkL Em pfrfs b<z<dhm aV=BvAdF

aAgmk els h[HdfnvFmx 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 kfsfest`m p&AeyAgfkv pfLfp[dfy enAh[kf, an<cft

aAgmk yyf tr~k krtf.

b<z<n` vhn`es vfsfn edVnA krn ld emm ut=mZ Dr~my pfLfbHdv dkvn<

lbn emvn mf#TYA s^klp stYyyf kfsfest` pfLfgt enAh[kfy. s[d[h[vt=n`

atr d[n<z< jnp&fyBAvyx lkv a[tf emm s>t& ster~ aw^g= b<d`D BASfty yemk

avebADeyn y<t=v kfyvA et`r[mZ gnen` nmZ vfgsfnm Em v[rdf vfevZcnAtmk

ecAdnA sfyllm pfLfgt enAh[kf nfSPl vYAyAm els vxhA gn< a[t. Eelsm

emm s>t&vlfn` idfrfpt ekern kr[N< s[eNkfn`m gfhfyneg` EdfendA jFvn kxy<t=

sAr~Tk kr g[nFmx r[k=l edn bv DnAt`mkv sftFmx y<h<s<l< vn< a[t. Eemnm

gfhf b[tfmt=neg aADYAt`mfk sft=mZ p[t=mZ hA aAcAr Dr~myn` aBfvr~Dnyx d emm

kr[N< ebehvfn` upkArF vn< a[t.

emhf dF etArA egn a[tf emm s>t& strm iht dkvn ld sfyl<m v[rdf

vfevZcnAtmk 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 aADYAtmfk

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 prfeBAjny hA esUBAgYy udA krg[nFm sHdhA gfhf jFvft h[wgsvA

g[nFm ebUdD s[d[h[vt=n vVeyn apeg` y<t=kmk` d evyf. Em p&tfpttfvlx

an<k+lv p&AeyAgfkt`vyx m<lt[n` edmfn` EdfendA cr~yA s[ls<mZ krgnen nmZ

3

p&tYOS vVeyn ikmnfn`m gfhf smAjey sfyl< ednAxm s[pvt vAsnAvnt

esUBAgYmt jFvft gtkfrFemZ vAsnAv udAvn< a[t.

emm kr~tvYey p&DAn aepOSAv vn<ey b<z<n` vhn`es` vfsfn ed`Vft

sd`Dr~my phs<evnm avebAD krgnfmfn gfhf jFvft vwAt ar~Tvt krg[nFmx ymZ

mg epnvFmk 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 evnv kr[N< vVeyn

epL gsvA 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`

elAekAt`tr s[p smZpt at vfHdFmxt mg epnvn< a[t.

emm g&$Ty sks kfrFmx apv unnz< kr v> sh mg epn v>, Eemnm

eprvdn lfyA z<n, k[nwAevZ exAerAn`exA mhA vfhArvAsF, dhmZ pAsel`

p&DAnAcAr~y, aDYApnevZdF p>jY uw<pfhflel vfmlb<d`Df s`vAmFn` vhn`esx nms`kAr

p>r~vkv egUrvy p<d krm<.

Eemnm 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 atpt krgn`nA sfyHE pfn

an<emAdn krm<.

sfyHE stveyA nfz<k evtvA! nFerAgF evtvA! s<vpt evtvA!

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

4

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.

5

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

ebUdD 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<evnm !HdFyAmx

upkArF evZ. tvd gfhf jFvfty yhmgx eyAm< krvn, vhAm p&tfPl atvfHdfy h[kf

emZ gATA epeLhf a[t=lt` m^gl kr[N< s`t&F p<r[S eBdeyn etArv oZn{m vys`

kAN`wyk ayx v<vd phs<evn pfLfp[dfy h[kfy. Eesm oZn{m t#vyk sfxfn,

oZn{m aAgmk adhn, oZn{m aDYApn mxZxmk sfxfn ayx d phs<evnm

s$dfxZXfkvm p&tfPl enlA gt h[kf prfdf s[ksF a[t.

.

emm v[dgt` s>t&eyhf sfyl< ednA vfsfnm p&g=N kL h[kf ut=mZ m^gl

kr[N< 38 k sft gnnA ay<rfn` d[k`evZ. EmHgfn` ap atr m<l b[s egn a[tf s<B

nfmftf, vAsnA Vktfy v[nf mf#TYA vfVvAsvlfn` etArv, yhpt nfv[rdf kAy

kr~m, vcF kr~m hA menA kr~m ekerhf vfVvAsy a[tf ekAx E`vA eds s<BvAdFv

b[lFmx apv unnz< krvyf. EdfendA jFvftey dF apx upkArF vn yh mg

epnvn 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 upedVyk`

enAm[tfv v<v d eknk=x elUkfk emnm elA`ekAt`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.

6

Ev^ em s<t^:

Ek^ smy^ BgvA sAv#Tfy^ vfhrtf, ejtven anATpfN`wfkss aArAem. aT

eKA aJJtrA edvtA aBfk`kn`tAy rt`tfyA aBfk`kn`tvN`NA ekvlkpp^

ejtvn^ oBAes#vA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvn`t^ aBfvAed#vA

Ekmnt^ axZXAsf. Ekmn`t^ XftA eKA sA edvtA Bgvnt^ gATAy aj~ODBAsf.

mA vfsfn emes asn ldF:

Ek smeykhf BAgYvt=n` vhn`es s[v[t` n<vr smFpeyhf ej~tvn nmZ v>

aenpfHw< sfx<h<eg aArAmeyhf v[w vsn esk. Eklhf vnAhF, EktrA dfvY

p<t&eyk rAt&feyhf p&Tm yAmy ikm v> klhf yhpt VrFr vr~Neyn y<t=v sfyl<

ej~tvny bb<l<vA, BAgYvt=n` vhn`es` ymZ t[enkhf d, Et[nx ELMfeyy. ELM,

BAgYvt=n` vhn`esx nms`kAr ekAx Ektpesk sfxfeyy. Ekt`pesk sfxf Em

dfvY p<t&yA BAgYvt=n` vhnes`x gATAvkfn` emes kr[N< s[L keLy.

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 esAtTAn^ - b&{hf m^glm<ttm^.

edelAv yhpt k[mtf edvfeyA d, mn<SYeyA d, m^gl kArNyn sft+h. Em

edvf mfnfs<nx an<kmZpAevn hft s<v Elvn ut=mZ m^gl kr[N< edVnA 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^ - pNwftAn^ c esvnA

p>jA c p>jnFyAn^ - Et^ m^glm<ttm^.

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<ttn pfdFm – to honour those who

are worthy of honour

7

3. ptfr{p edsvAesA c – p<bZeb c ktp<J`JtA

att 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<JJtA - epr kL pfn a[tf bv – to have done

meritorious actions in the past

att smZmA pNfDf c - sft mnAv pfhfx<vFm – to set oneself in the right

course

4. bAh<scZc^ c sfp`p^ c – vfneyA c s<sfkKfetA

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 - Vflp (hst kr~mAntAdF) d[nFm – to be skillful (proficient

at work) in handicrafts

vfneyA c s<sfkKfetA – 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 kmZmntA – Et^ m^glm<t`tm^.

mAtApft+ upxZXAn^ - mvZpfynx uvx[n kfrFm – to support our parents

p<ttdArs`s s^gehA – aM<dr[vn`x s^g&h kfrFm – to cherish wife and

children

anAk=lA c kmZmntA – nfrv<l kr~mAnt 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=slhf) h[sfrFm – righteous in conduct

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 sJJemA

ap`pmAedA c DmZemZs< - Et^ m^glm<t`tm^.

aArtf (pApA) – pApeyhf enAa[l`m - to have no desire for evil

8

vfrtf pApA – ak=sleyn evnvFm – to abstain from evil (unwholesome

actions)

mj~jpAnA c sJJemA – mtp[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 – snt=xZXF c ktJOz<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

snt=xZXF c – ld edyfn st=x<vFm – contentment

ktJ`Oz<tA – kL g=N s[lkFm – to be grateful

kAeln DmZmsvN^ - s<z<s< klhf dhmZ a[sFm – listen to the Dhamma

in due occations

9. Kn`tF c esAvcsstA – smNAn^ c dssn^

kAeln DmZm sAkcZCA – Et^ m^glm<t`tm^.

Kn`tF c – ivsFm – to be patience

esAvcsstA – kFkr[ bv – to be obedient

smNAn^ c dssn^ - 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 dssn^ nfbZbAN scZCfkfrfyA c – Et^ m^glm<ttm^.

tepA c – tps – self control – self restraint

b&h`mcrfy^ c – ut=mZ h[sfrFm – a holy and chaste life

arfyscZcAn dssn^ - sfv<ss` d[kFm – perception of the Noble Truths

nfbZbAN scZCfkfrfyA c – nfvn` avebAD kr g[nFm – realisation of

Nirvana

11. P<xZXss elAkDmZemhf – cft`t^ yss n kmZptf aesAk^ vfrj^ eKm^ - Et^ m^glm<t`tm^.

P<xZXss elAkDmZemhf – cftt^ ys`s n kmZptf – axelA` dhmfn

yemk=eg` sft kmZpA enAvFm – whose mind does not flutter by contact

with worldly contingencies

9

aesAk^ - eVAk 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 ktvAn – sbZbt`TmprAjftA sbZbt`T esAtTf^ gcZCntf - t^ ets^ m^glm<ttm^’tf.

embHz< yhpt kr[N< an<gmny krn`nA v> ay, sfyl< tnhf 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.

10

prABv s<t`t^ - prABv s>t&y

Parabhava Sutta

s>t& pfxkey, K<d`dk nfkAyx ayt s<tt nfpAteyhf En prABv s>t&eyn

vfs`tr ekernen` p<d`glyA prfhAnfyx pm<N<vn eht= 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 ptvn ay<r[ m[nvfn p[h[dflf kryf. aAr~Tfk dfy<N<v hA aDYAtmfk dfyN<v

yxpt vFemn eknk=x emelAv vVeyn emnm prelAv vVeyn d kfsf kelk

st=xk ehA pvtfn sAmyk` blAepAerAtt= 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<ndr nfvn` mgx eyAm< vFmx utsAh 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`wfkss aArAem. aT

eKA aJJtrA edvtA aBfk`kn`tAy rt`tfyA aBfk`kn`tvN`NA ekvlkpp^

ejtvn^ oBAes#vA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvn`t^ aBfvAed#vA

Ekmnt^ axZXAsf. Ekmn`t^ XftA eKA sA edvtA Bgvnt^ gATAy aj~ODBAsf:

mA vfsfn emes asn ldF:

Ek smeykhf, BAgYvt=n` vhn`es s[v[t` n<vr smFpeyhf ejtvn nmZ v>

aenpfHw< mh sfx< vfsfn krvn ld aArAmeyhf v[w vsn esk. ikbft`etn`

EktrA ed`vtAevk rAt&fey p&Tm yAmy ikm<N< klhf atfVyfn` menAQ v> Cvf

vr~N a[t`et ejtvn vfhAry m<HEll bb<HEvA BAgYvt=n` vhnes ymZ t[enkhf d,

Et[nx ELMfeyy. EL[M, BAgYvt=n` vhn`es`x mnAekAx v[Hd Ektpesk

sfxfeyy. Ekt`pesk sfxfyA v> E` edvf etemZ BAgYvt=n` vhn`esx gATAvkfn`

emes kr[N< s[L keLy.

11

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. prABvnt^ p<rfs^ - my^ p<cZCAm egAtm^

Bgvnt^ p<xZX<mAgmZm - kf^ prABvetA m<K^?

ap h[mednm pfrfehnnA v> p<r[SyA g[n egUtmyn vhn`esegn asA

d[ngn`nA pfNfs vfcArmZh. BAgYvt=n` vhnes vfcArn< pfNfs p[mfNfeym<.

stvyA 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 - DmZmedssF prABevA.

dfy<N<vx ptvn p<d`glyA m[nvfn dt h[kfy. pfrfhFmx ptvn 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 (devZS 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`ednm dnfm<. Ey pLm<evnf prfhAnf kArNy

vneny. 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. asntss pfyA ehAntf - snet n k=r[et pfy^

ast^ DmZm^ erAectf - t^ prABvetA m<K^.

astp<r[Syfn`x pf&y vFm, stp<r[Syfn`x pf&y enAvFm, astp<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.

12

5. itf eht^ vfjAnAm - z<tfeyA esA prABevA

ttfy^ BgvA b&{hf – kf^ prABvetA m<K^?

emZ prfhAnf kArNy vdAL prfd`ednm dnfm<. Ey edv[nf prfhAnf kArNy

vneny. BAgYvt=n` vhn`s, t=nv[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. nfddAsFlF sBAsFlF - an<xZXAtA c eyA nerA

alesA ekADpJJAeNA - t^ prABvetA m<K^.

nftr nfdn s<HT bv, ebAehA ay smHg nfSPl 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`ednm dnfm<. Ey t=n`v[nf prfhAnf kArNy

vneny. 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>snetA 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`

epASNy enA eker~ d, E mvZpfyn epA`SNy enAkfrFm edelAvfnm pfrfhFmx

kArNyyf vdAL esk.

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

pJcm^ BgvA b&{hf – kf^ prABvetA m<K^?

13

emZ prfhAnf kArNy vdAL prfd`ednm dnfm<. Ey strv[nf prfhAnf kArNy

vneny. BAgYvt=n` vhn`s, psv[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&AhmN^ vA smN^ vA - aJJ^ vApf vNfbZbk^

m<sAvAedn vJectf - t^ prABvetA m<K^.

ymZ kfsfevk b&AhmNyk= ehA V&mNyk= ehA n[tehAt kfsfvk illn an

yAckyk= ehA ebAr[ kfemn` vJ`cA eker~d, Ey edelAvfnm 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 - pJcemA esA prABevA

CxZXm^ BgvA b&{hf – kf^ prABvetA m<K^?

emZ prfhAnf kArNy vdAL prfd`ednm dnfm<. Ey ps`v[nf prfhAnf kArNy

vneny. 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 vYJjneyn y<kt 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

sttm^ BgvA b&{hf – kf^ prABvetA m<K^?

emZ prfhAnf kArNy vdAL prfd`ednm dnfm<. Ey syv[nf prfhAnf kArNy

vneny. BAgYvt=n` vhn`s, stv[nf pfrfehn kArNy vdAL m[nvf.

pfrfhFmx kArNA kver~d?

14

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#TdeDA - egAt`t#TdeDA c eyA nerA

sJ`JAtf^ atfmJ`eJtf - t^ prABvetA m<K^.

ymZ mn<SYeyk` jAtfy krN ekAx egn td mAny a[tet, Dny eht=

ekAx egn td mAny a[tet`, egAt&y eh`t= ekAx egn td mAny a[tet,

tmAeg aveVS n{yn yxt ekAx sftA d, E sfy n{yn yxt ekAx d[kFm

E` stvyA 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 - sttemA esA prABevA

axZXm^ BgvA b&{hf – kf^ prABvetA m<K^?

.

emZ prfhAnf kArNy vdAL prfd`ednm dnfm<. Ey stv[nf prfhAnf kArNy

vneny. 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 - akKD<t`etA c eyA nerA

ld`D^ ldD^ 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`ednm dnfm<. Ey axv[nf prfhAnf kArNy

vneny. 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.

15

18. eshf dAerhf’snt=xZeXA - evsfyAs< pdfs`stf

dfs`stf prdAers< - t^ prABvetA m<K^.

tmAeg BAr~yAvn eh`t= ekAx egn enAst=x< v> yemk evVYAvn` ekerhf

dknA l[ebyf d, prs`t&Fn` ekerhf dknA 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`ednm dnfm<. Ey nvv[nf prfhAnf kArNy

vneny. 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^

tssA issA n s<ptf - t^ prABvetA m<K^.

ikm 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`ednm dnfm<. Ey dsv[nf prfhAnf kArNy

vneny. BAgYvt=n` vhn`s, EekAeLAsv[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 esANwf^ vfkfrNf^ - p<rfs^ vApf tAdfs^

is`srfysmf^ XpAeptf - t^ prABvetA m<K^.

mtsY mA^V s<rAevhf elAl v> tRSNA 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

16

s`t&fy v[nf v> p<r[Syk= ehA BAN`wAgArAdfy bAr dFemn aDfptf bevhf tbA

d, ehvt EkF edeyhf nfy<kt 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`ednm dnfm<. Ey EekAeLAs`v[nf prfhAnf

kArNy vnen`y. BAgYvt=n` vhn`s, edAeLAsv[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 mhAtNehHA - Kt`tfey jAyet k=el

esA c rj~j^ p#Tytf - t^ prABvetA m<K^.

mHd v> upeBAg prfeBAg vs`t=vk a[tf, mht` eBAg tRS`NA a[t`etk (ld

edykfn` st=x< enAvnenk) kSt&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 - pNwfetA smevkKfy

arfeyA dssn smZpnenA - s elAk^ Bjet sfvntf.

emZ stv elAkeyhf pfrfhFmx eht= vn iht d[k v> kr[N<, ehAHdfn` prFk`SA

ekAx d[n gnnA v> n<vN[tf p<d`glyA aAr~y dr~Vneyn y<kt v>ey ut=mZ

v>, eOSm v> elA`ky esvny krn`eny.

Knowing well these causes of downfall in the world, the noble sage endowed

with insight shares a happy realm.

17

sfgAl s<t`t^ - sfgAelA`vAd s>t&y

(gfhf vfny)

SIGALOVADA SUTTA

(The Layperson’s Code of Discipline)

ebUdD elAky ehAHdfn` dnnA sfgAelA`vAd s>t&y (sfgAl s>t&y) s>t& pfxkey

dFG nfkAyx ayty. VflAdF g+N Dr~m v[wFm m>lfk ekAx egn edVft emm

s>t&eyhf Dny ipyFm hA s^rOSNy, Dny vfnAV vn ay<r[, smAj smZb$DtA

p[v[tvFemZ 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 edVft b[vfn`

emyx gfhf vfny yyf d vYvhAr eker~. gRhsT hA smAjgt jFvfty st=xfn gt

kfrFmx avVY, gfhfyn vfsfn pfLfp[dfy y<t= vfny nFtf mAlAvk svfs`trAtmk

vfg&hyk` emhf d[kevZ.

ax<vAcAr~y b<d`DeGAS hfmfeyA emm s>t&y pfLfbHdv emes pvstf.

‚gRhptfyk=eg y<t+kmZ hA vgkFmZ kfsfm aw<vkfn etArv dkvn emm s>t&y gfhf

vfny nmZ evZ. emhf sHdhn` kr[N< ymZkfsfvk= pfLfpdfnen` nmZ oh<eg` dfy<N<v mfs

prfhAnfy kfsfest` aepOSA kL enAh[kfy.‛ tvz<rxt emm s>t&y g[n kr[N<

dkvn rFs` ewZvfwZs` m[tfNfy pvsnen`, mfnfs<n EkfenkA atr eemt&fy, aenYAnY

s<B sfd`Dfy vwvn aAcAr Dr~m pfLfbHdv svfs`trAtmkv egn h[r d[kevn evnt

s>t&yk b<d`D edVnAvnhf ekAt[nkvt dknx enAl[ebn bvyf.

Eb[vfn` v[wfhfxfyneg` sh dr[vn`eg` gRhsT hA smAjgt jFvft sAr~Tk

kr g[nFmx s<z<s< evnt` aAcAr Dr~m mAlAvk d[k`vfy enAh[kfy. ap kAeg`t

aepOSAv vfy y<t`et` emm ut=mZ uped`Vyn pfLfegn avebADeyn y<t=v pfLfpdfmfn

tm jFfvft gmn sAr~Tk kr g[nFmx kxy<t= kfrFmyf. Ees`m vfVvAseyn hA

Bktfeyn` y<t=v, p&AeyAgfkvm emm g=N Dr~m EdfendA jFvftyx smZb$D kr

g[nFemn nfrn`tr st=x pvtvA 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

18

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 nfkKmf#vA

allve#TA allekesA pJjlfekA p<T<d`dfsA nms`stf, p<r#Tfm^ dfs^, dkKfN^ 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 esk. Ekl sfHgAlk nmZ gRhptf p<t& etm kl a[tfvm

n[gfx rjgh n<vrfn` pfxtv 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 pttcFvrmAdAy rAjgh^ pfN`wAy

pAvfsf. addsA eKA BgvA sfgAlk^ ghptfp<tt^ kAls`esv v<xZXAy rAjghA

nfkKmf#vA allv#T^ alleks^ pJjlfk^ p<T<d`dfsA nms`sn`t^, p<r#Tfm^ dfs^,

dkKfN^ dfs^, pcZCfm^ dfs^, uttr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfs^. dfs`vAn

sfgAlk^ ghptfp<tt^ EtdevAc:

ikbftf BAgYvt=n` vhn`es ud{snm h[Hd eprv pA sfv<r[ !egn, rjgh

n<vrx pfHw< pfNfs pfvfsf esk. Evfx, kl a[tfvm n[gfx rjgh n<vrfn` nfkm,

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 dfVAvnx a[Hdflf b[Hd

nms`kAr krn`nA v> sfgAlk gRhptf p<t&yA z<x< esk. d[k sfgAlk gRhptf

p<t&yAx emes kF esk:

19

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:

‚kfnn< eKA #v^ ghptfp<tt, kAlsesv v<xZXAy rAjghA nfkKmf#vA

allve#TA allekesA pJjlfekA p<T<d`dfsA nms`ssf, p<r#Tfm^ dfs^, dkKfN^ dfs^,

pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfsntf?‛

‚gRhptf p<t&y, k=mk` ehyfn` n<M kl a[tfvm n[gfx rjgh n<vrfn` nfkm,

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 dfVAvnx 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^ Bnet, kAl^ kerAn`etA Ev^ avc: ‘dfsA tAt, nms`esyYAsF’tf.

esA eKA ah^ Bn`et, pft= vcn^ sk`kerAnetA gr[kerAnetA mAennetA

p>ejnetA kAlsesv v<xZXAy rAjghA nfkKmf#vA allve#TA allekesA

pJjlfekA p<T<d`dfsA nms`sAmf, p<r#Tfm^ dfs^, dkKfN^ dfs^, pcZCfm^ dfs^, ut`tr^

dfs^, ehxZXfm^ dfs^, uprfm^ dfsntf.‛

‚s`vAmFn` vhns, mAeg` pfyA m[ern kl mx emes kFey`y. ‘dr[v,

dfVAvnx nms`kAr krv.’ s`vAmFn` vhn`s, E` mm pfyAeg` vcnyx stkAr

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` dfVAvnx 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<tt, arfys`s vfney Ev^ CddfsA nmssftbZbA‛tf.

“gRhptf p<t&y, aAr~y vfneyhf emes sdfVAevA enAv[Hdfy y<t`tAh<y‛

20

"It is not thus, young householder, the six quarters should be worshipped in

the discipline of the noble."

‚yTA kT^ pn Bnet, arfys`s vfney Cd`dfsA nmssftbZbA? sAD< em Bnet

BhvA tTA DmZm^ edest=, yTA arfys`s vfney CddfsA nmssftbZbA‛tf.

‚s`vAmFn` vhn`s, aAr~y vfneyhf ekes nmZ sdfVAevA v[Hdfy y<ttAh< d?

s`vAmFn` vhn`s, aAr~y vfneyhf sdfVAevA ymZ prfd`dkfn` v[Hdfy y<ttAh< d,

Eprfd`edn BAgYvt=n` vhnes` mx Dr~my ed`VnA kL m[nv[‚yf (kFeyy).

"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<tt s<NAhf, sAD<k^ mnsf kerAhf, BAsfssAmF‛tf. ‚Ev^

Bnet‛tf eKA sfgAelA ghptfp<t`etA BhvetA pcZcs`esAsf.

‚gRhptf p<t&y, Ees vF nmZ asv. ehAHdfn` sfhfey` tbA gn<v. kfyn`enmf.‛

‚Eesy, svAmFn vhn`s‛ yyf E` sfgAlk gRhptf p<t&yA BAgYvt=n` vhn`esx

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<tt, arfysAvkss cttAerA kmZmkfelsA phFNA

ehAntf, ct+hf XAenhf pApkmZm^ n kerAtf, C c eBAgAn^ apAym<KAnf n esvtf,

esA Ev^ c<d`dspApkApgetA, CddfsApxfcZCAdF, uByelAkvfjyAy pxfpnenA ehAtf,

tss ay^ ecv elAekA aArdeDA ehAtf perAc elAekA, esA kAyss eBdA

prmZmrNA s<gtf^ sgg^ elAk^ uppjjtf.

BAgYvt=n` vhnes emes vdAL esk:

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, vst= vfnAVyx eh`t= v<

kr[N< sy esvny enAeker~ d, ehetm emes dAhtrk` v> lAmk gtfvlfn` evn

v>ey sy dfVAvn By n>pdfn es vsA tbnenkv edelAvm jy g[nFm pfNfs

pfLfpdfnen evyf. oh< vfsfn emelAv d dfnn ld`ed` evyf. prelAv d dfnn ld`ed`

evyf. ehetm mrNfn` mtethf yhpt gtf a[tf dfvY elAkeyhf 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

21

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 cttAerA kmZmkfelsA phFNA ehAntf? pANAtfpAetA eKA

ghptfp<tt kmZmkfelesA, adfn`nAdAn^ kmZmkfelesA, kAems< mfcZCAcAerA

kmZmkfelesA, m<sAvAedA kmZmkfelesA, imss cttAerA 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

adfnnAdAn^ - 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` vhnes vdAL esk.

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

prdArgmnJecv np`ps^sntf pN`wftA’tf.

s<gt v> VAs`tRRn vhnes emes vdArA, n[vt emes d p[vs> esk:

st=n` m[rFm, esArkmZ kfrFm, kAmeyhf vrdvA h[sfrFm, ebAr[ kFm yyff kfyn<

lbn emZ str pNwfteyA 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^ gcZCnetA pApkmZm^

kerAtf, edAsAgtf^ gcZCnetA pApkmZm^ kerAtf, emAhAgtf^ gcZCnetA pApkmZm^

kerAtf, ByAgtf^ gcZCnetA pApkmZm^ kerAtf.

22

kvr nmZ kr[N< strkfn pvZ kmZ eker~d?

In which four ways does one commit evil action?

C$dAgtf^ gcZCnetA pApkmZm^ kerAtf - C$deyn (a[l`emn) agtfyx gfey

pvZkmZ kryf - led by desire commits evil action

edAsAgtf^ gcZCnetA pApkmZm^ kerAtf - d`evZVeyn agtfyx gfey pvZkmZ

kryf - led by anger commits evil action

emAhAgtf^ gcZCnetA pApkmZm^ kerAtf - emA`heyn agtfyx gfey pvZkmZ

kryf - led by ignorance commits evil action ByAgtf^ gcZCnetA pApkmZm^ kerAtf - Byfn` agtfyx gfey` pvZkmZ kryf

- led by fear commits evil action

yetA eKA ghptfp<tt, 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 eht=vkfn aAr~y V&Avk etemZ C$deyn agtfyx

enAgfey d, devZSeyn` agtfyx enAgfey d, emAheyn` 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^ atfvtttf

nfhFytf tss yesA kALpkeK’v c$dfmA.

BAgYvt=n` vhn`es` emes vdAL es`k. s<gt v> VAs`tRRn vhn`es emes vdArA,

n[vt d emes edVnA kL esk:

yemk C$deyn d, devZSeyn d, Byfn` d, emAheyn d Dr~my ikmvyf d,

E` t[n[ttAeg yss kHTvr pOSeyhf c$z&yA emn` pfrfehnen`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.

23

C$dA edAsA ByA emAhA eyA DmZm^ nAtfvtttf

aAp>rtf tss yesA s<kkpk`eK’v c$dfmA’tf.

yemk C$deyn d, d`evZSeyn d, Byfn` d, emAheyn d Dr~my enAikmvA

d, E t[n[ttAeg` yss p<r pOSeyhf sHd emn pfern`eny.

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 – vst= vfnAVm<K sy – The six channels for dissipating wealth

ktmAnf C eBAgAn^ apAym<KAnf n esvtf? s<rAemry-mj~jpmAdxZXAnA-

n<eyAegA eKA ghptfp<tt eBAgAn^ apAym<K^. vfkAl-vfsfKA-crfyAn<eyAegA

eBAgAn^ apAym<K^. smj~jABfcrN^ eBAgAn^ apAym<K^. j>tp`pmAdxZXAnA-

n<eyAegA eBAgAn^ apAym<K^. pApmfttAn<eyAegA eBAgAn^ apAym<K^.

aAls`sAn<eyAegA eBAgAn^ apAym<K^.

vs`t=v vfnAVyx eht= v> kvr nmZ kr[N< syk esvny enAeker~d?

What are the six channels for dissipating wealth which he does not pursue?

s<<rAemry-mj~jpmAdxZXAnAn<eyAegA - mtvFmx hA p&mAdyx kr[N< v>

mtp[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& esvny – association with evil companions aAls`sAn<eyAegA - als bv – the habit of idleness

mj~jpAnAdFnvA – mtp[n` bFemhf aAdFnv – Evil consequences in indulging in

intoxicants

C eKA’em ghptfp<t`t, aAdFnvA s<rAemry-mj~jpmAdxZXAnAn<eyAeg:

s$dfxZXfkA DnJjAnf, klhppvwZWnF, erAgAn^ aAytn^, akft`tfs^jnnF, ekApFn^

nfd^snF, pJJAy z<bZblFkrNFe#v’c CxZX^ pd^ Bvtf. iem eKA ghptfp<tt, C

aAdFnvA s<rAemrymj~jpmAdxZXAnAn<eyAeg.

24

gRhptf p<t&y, mtvFmx hA p&mAdyx kr[N< v> mtp[n bFemhf n[vt n[vt

eydFemhf emZ edAS sykf.

There are, young householder, these six evil consequences in indulging in

intoxicants which cause infatuation and heedlessness.

s$dfxZXfkA DnJjAnf - emZ jFvfteydFm Dny pfrfehyf – loss of wealth

klhppvwZWnF - ekAlAhL v[wfevyf – increase of quarrels

erAgAn^ aAytn^ - erA`g pFwAvnx eht=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, mtvFmx hA p&mAdyx kr[N< v> mtp[n bFemhf n[vt n[vt

eydFemhf emZ edAS sy evZ.

Young householder, these are the six evil consequences in indulging in

intoxicants which cause infatuation and heedlessness.

vfkAlvfsfKAcrfyAdFnvA – enAklhf vFTf s^cAreyhf aAdFnv – Evil consequences in

sauntering in streets at unseemly hours

C eKA’em ghptfp<tt, aAdFnvA vfkAlvfsfKAcrfyAn<eyAeg: attApf’ss

ag=t`etA ark`KfetA ehAtf, p<t`tdAerA’pf’ss ag=t`etA ark`KfetA ehAtf,

sApetyYmZpf’ss ag=t`t^ ark`Kft^ ehAtf, s^kfeyA c ehAtf pApeks< XAens<,

aB+tvcn^ c tsmf^ r{htf, bh>n^c z<k`KDmZmAn^ p<rk`KetA ehAtf. iem eKA

ghptfp<tt, C aAdFnvA vfkAlvfsfKAcrfyAn<eyAeg.

gRhptf p<t&y, enAklhf 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.

attApf’ss ag=t`etA ark`KfetA ehAtf – oh<eg jFvfty d p&evZVmZ enAv>ey

anArOSft evyf – he himself is unprotected and unguarded

p<ttdAerA’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’ss 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> kArNynhf s[k kxy<tet` d

evyf – he is suspected of evil deeds

25

aB+tvcn^ c tsmf^ r{htf - oh< ekerhf sfz< enAv> kTA d p[n ngF – he

is subject to false rumours bh>n^ c z<kKDmZmAn^ p<rk`KetA ehAtf - ebAehA v> z<k hfrfh[rvlx d

m<h<N pAnenk evyf – he meets with many troubles

gRhptf p<t&y, enAklhf 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<tt, aAdFnvA smj~jABfcreN: kv ncZc^, kv gFt^,

k`v vAdft^, k`v akKAn^, k`v pANfssr^, k`v k=mZBT>Nntf? iem eKA

ghptfp<tt, C aAdFnvA smj~jABfcreN.

gRhptf p<t&y, n[x<mZ pLvl h[sfrFemhf emZ edAS 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 akKAt^ - kTA p[v[tvFmZ ekAhfd? – where is there recitation k`v pANfssr^ - 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 edAS 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<tt, aAdFnvA j>tp`pmAdxZXAnAn<eyAeg: jy^ evr^

psvtf, jfetA cft`tmn<esActf, s$dfxZXfkA DnJjAnf, sBAgtss vcn^ n r{htf,

mfttAmcZcAn^ prfB+etA ehAtf, aAvAhvfvAhkAn^ ap#TfetA ehAtf, akKD<t`etA ay^

26

p<rfsp<ggelA 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 edAS sykf.

There are, young householder, these six evil consequences in indulging in

gambling.

jy^ evr^ psvtf - dfn> t[n[tet` eevryx lk` evyf – the winner begets

hate

jfetA cfttmn<esActf - prdvn< l[b<ey vs`t=v g[n n[vt n[vt eVAk

kryf – the loser grieves for lost wealth

s$dfxZXfkA DnOdjAnf - tmn blA sfxfydFm vst=v vfnAV evZ – loss of

wealth

sBAgtss vcn^ n r{htf - sBAvkx p[mfNf oh<eg` vcny enApfLfgnfyf

– his word is not relied upon in a court of law mfttAmcZcAn^ prfB+etA ehAtf - hHftmft=rn`egn nfndA lbnenk evyf – he

is despised by his friends and associates aAvAhvfvAhkAn^ ap#TfetA ehAtf, akKD<t`etA ay^ p<rfsp<ggelA 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 edAS 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<tt, aAdFnvA pApmft`tAn<eyAeg: ey D<t`tA, ey

esANwA, ey pfpAsA, ey enktfkA, ey vHJcnfkA, ey sAhsfkA tYAs`s mfttA

ehAn`tf, et shAyA, iem eKA ghptfp<tt, C aAdFnvA pApmft`tAn<eyAeg.

gRhptf p<t&y, pvfx< mft=rn` aAV&y kfrFemhf n[vt n[vt eydFemhf emZ edAS

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

27

ey esANwA - 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 vJcnfkA - 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 edAS 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`hntf kmZm^ n kerAtf, atfsAyntf kmZm^ n kerAtf, atfpAetA’tf

kmZm^ n kerAtf, atfjAetA’smFtf kmZm^ n kerAtf, atfDAetA’sm Ftf kmZZm^ n

kerAtf. tss Ev^ kfcZcApedsbh<ls`s vfhretA an<p`pnnA ecv eBAgA

n>pj~jntff, up`pnnA c eBAgA prfk`Ky^ gcZCntf. iem eKA ghptfp<tt, C

aAdFnvA aAlssAn<eyAeg‛tf.

gRhptf p<t&y, als b[vZhf n[vt n[vt eydFemhf emZ edAS 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

atfsAyntf 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’smFtf kmZm^ n kerAtf - itA bwgfnf yyf v[w enAkryf – he

does no work, saying, that it is extremely hungry

atfDAetA’smFtf 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>pnnA

v> vst+h< d n>pdft`. upnnA v> vs`t+h< d pfrfeht. gRhptf p<t&y, als b[vZhf

n[vt n[vt eydFemhf emZ edAS sy evZ.

28

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 esk:

mt`p[n` bFmx mft=r[ v> pAnsK nmZ yhl<evk evyf. idfrfpfx dF pmNk

yhl<km dkvn smZmfy nmZ yhl<evk` evyf. yemk` tmA hx v[wk` a[tf klhf

mft&vnnA 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 - evrpps^egA c an#TtA c

pApA c mft`t^ s<kdrfytA c - Eet C XAnA p<rfs^ D^syntf.

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=

tnhf 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.

akKf#TfeyA vAr[NF ncZcgFt^ - dfvAesApp^ pArfcrfyA akAel

pApA c mft`tA s<kdrfytA c - Eet C XAnA p<rfs^ D^syntf.

29

s>z< ekLFemhf hA an aM<vn esvny kfrFemhf eydFm, s<rApAny kfrFm, n[x<mZ

gF kFmZvlx k[m[tt, dhvl nfdAg[nfm hA enAklhf n<s<z<s< tnhf 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.

akeKhf dfbZbn`tf s<r^ pfvn`tf - yntf#TfeyA pANsmA pers^

nfhFnesvF n c v<d`DesvF - nfhFyer kALpkeK’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` esvny krt` d, z<sfrfethf g[lF vsn mfnfs<n esvny

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 akfHJcenA - pfpAesA pfv^ pAp^ getA

udkmfv iN^ vfgAhtf - ak=l^ kAhftf Kfp`pmt`tenA.

vs`t=v Dny n[tfv vsn yemk mtp[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`eny.

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 esAppsFeln - rt`tfm<xZXAnedssfnA

nfcZc^ mtetn esAN`ewn - skkA aAvsft=^ Gr^

dhvl nfdn gtf a[tf, ebAehA @ vn t=r[ n[gfx sfxfn gtf a[tf, nfetAr

mtp[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`sxZXkmZmnet - a#TA acZecntf 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`.

30

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 uNh^c tfNA B FeyYA 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 enApfrfehneny.

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

cttAerA em ghptfp<tt, amfttA mfttptfr{pkA evdftbZbA.

aJ`Jd#T<herA amftetA mft`tptfr{pekA evdftbZebA, vcFpremA amft`etA

mfttptfr{pekA evdftbZebA, an<p`pfyBANF amftetA mft`tptfr{pekA evdftbZebA,

apAyshAeyA amft`etA mfttptfr{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 amftetA mfttptfr{pekA evdftbZebA - E`kAnteyn 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[ttA dty<t=y – he who

renders lip-service should be understood as a foe in the guise of a friend an<p`pfyBANF amftetA mfttptfr{pekA evdftbZebA - tmn idfrfpfx dF s`t=tf

krn !vxflf bs` kfyn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[ttA

dty<t=y – he who flatters should be understood as a foe in the guise of a

friend apAyshAeyA amft`etA mfttptfr{pekA evdftbZebA - pvZkmZ sHdhA shAy

dkvn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[ttA dty<t=y – he who

brings ruin should be understood as a foe in the guise of a friend

ct+hf eKA ghptfp<tt, XAenhf aJJd#T<herA amft`etA mft`tptfr{pekA

evdftbZebA. aJJd#T<herA ehAtf, apepn bh<mfcZCtf, Bys`s kfcZc^ kerAtf,

esvtf a#TkArNA. iemhf eKA ghptfp<tt, ct+hf XAenhf aJJd#T<herA

amftetA mft`tptfr{pekA evdftbZebA.

31

gRhptf p<t&y, E`kAnteyn ymk egn yAmx pmNk` mft=r[ evsfn`

h[sfern mft=r[ enAv> t[n[ttA 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

blAepAerAtt= 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 klhf pmNk oh<eg kxy<t=

kryf – he does his duty out of fear esvtf a#TkArNA - tmAeg` p&eyAjny pfNfs kxy<t= kryf – he

associates for his own advantage

gRhptf p<t&y, E`kAnteyn ymk egn yAmx pmNk` mft=r[ evsfn`

h[sfern mft=r[ enAv> t[n[ttA 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<tt, XAenhf vcFpremA amft`etA mft`tptfr{pekA

evdftbZebA. atFetn pxfs$Trtf, anAgetn pxfs$Trtf, nfr#Tekn s^gNhAtf,

pcZc<ppnens< kfcZecs< bYsn^ dsestf. iemhf eKA ghptfp<tt, 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[ttA 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^gNhAtf - nfrr~Tk edyfn` s^g&h kryf – he tries to gain

one‟s favour by empty words pcZc<ppnens< kfcZecs< bYsn^ dsestf - kxy<ttk p[mfN sfxf klhf

tmnx v> vfpttfyk dkvmfn mg hrfyf – when opportunity for service has

arisen, he expresses his inability

32

vcneyn pmNk` s[lkFmZ krn mft=r[ evsfn` h[sfern mft=r[ enAv>

t[n[ttA 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<tt, XAenhf an<p`pfyBANF amft`etA mft`tptfr{pekA

evdftbZebA. pApkmZpf’ss an<jAnAtf, klYANmZpf’s`s an<jAnAtf, smZm<KA’ss

vN`N^ BAstf, prmZm<KA’ss avNN^ BAstf. iemhf eKA ghptfp<tt, ct+hf

XAenhf an<ppfyBANF 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[ttA 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’ss an<jAnAtf - mft=rAx pvZ kfrfm d an<mt kryf – he approves

of his friend‟s evil deeds

klYANmZpf’ss an<jAnAtf - yhpt kfrFm d an<mt kryf – he approves of

his friend‟s good deeds smZm<KA’ss vN`N^ BAstf - idfrfeyhf oh<eg` g=N kfyyf – he praises him

in his presence prmZm<KA’ss avNN^ 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[ttA 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 mfttptfr{pekA

evdftbZebA. s<rAemry-mj~jpmAdxZXAnAn<eyAeg shAeyA ehAtf, vfkAlvfsfKA-

crfyAn<eyAeg shAeyA ehAtf, smj~jABfcreN shAeyA ehAtf, j>tppmAdxZXA-

nAn<eyAeg shAeyA ehAtf. iemhf eKA ghptfp<tt, ct+hf XAenhf apAyshAeyA

amftetA mft`tptfr{pekA evdftbZebA’tf.

gRhptf p<t&y, pvZkmZ sHdhA shAy vn mft=r[ evsfn epnF sfxfn mft=r[

enAv> t[n[ttA 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.

33

s<rAemry-mj~jpmAdxZXAnAn<eyAeg shAeyA ehAtf – mdyx sh p&mAdyx

eht=vn mtp[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 - enAklhf 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[nvl 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[ttA 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`pfyJc eyA aAh apAeys< c eyA sbA .

Eet amft`et cttAerA itf vfJ`JAy pNwfetA,

aArkA prfvj~ejyY mg`g^ pxfBy^ yTA‛tf.

BgYvt=n` vhn`es emy vdAL esk. s<gt v> VAstRRn` vhn`es emy vdArA,

ant=r[v emes vdAL esk:

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&fyAvnhf yhl< evZ d, emes emZ

st=rn` str edn g[n n<vN[tet` 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.

34

s<hd mfttA – s<hd mft&eyA` - Warm-hearted friends

cttAerA’em ghptfp<tt, mft`tA s<hdA evdftbZbA: upkAerA mft`etA

s<hedA evdftbZebA, smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA, a#TkKAyF mftetA

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 mftetA 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#TkKAyF mftetA s<hedA evdftbZebA - atTkKAyF 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<tt, XAenhf upkAerA mftetA s<hedA evdftbZebA.

pmtt^ rk`Ktf, pmt`ts`s sApetyY^ rk`Ktf, BFtss srN^ ehAtf, uppnen

kfcZcAkrNFey tddfg=N^ eBAg^ an<ppedtf. iemhf eKA ghptfp<tt, 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.

pmtt^ rk`Ktf - p&mAd v> mft=rA rkfyf – he guards the heedless

pmttss 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`pnen kfcZcAkrNFey tddfg=N^ eBAg^ an<p`pedtf - kxy<ttk a[tf

klhf edg=Nyk ekAx vst=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.

35

Young householder, in these four ways, a helpmate should be understood as

a warm-hearted friend.

ct+hf eKA ghptfp<tt, XAenhf smAns<Kz<keKA mft`etA s<hedA evdftbZebA:

g=yhms`s aAcfk`Ktf, g=y`hms`s prfg+htf, aApdAs< n vfjhtf, jFvftmZpf’ss a#TAy

prfcZct`t^ ehAtf. iemhf eKA ghptfp<tt, 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=yhms`s aAcfk`Ktf - tmneg rhs mft=rAx kfyyf – he reveals his

secrets

g=yhms`s prfg+htf - mft=rAeg` rhs ehLf enAkryf – he conceals

one‟s own secrets aApdAs< n vfjhtf - mft=rAx vfptk` p[mfNf klhf at enAhrfyf – in

misfortune he does not forsake one jFvftmZpf’ss 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<tt, XAenhf a#TkKAyF mftetA s<hedA evdftbZebA:

pApA nfvAertf, klYAeN nfevestf, ass<t^ sAevtf, sggss mgg^ aAcfk`Ktf.

iemhf eKA ghptfp<tt, ct+hf XAenhf a#Tk`KAyF mft`etA s<hedA evdftbZebA.

gRhptf p<t&y, a#TkKAyF 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 asvyf – he informs one of what is

unknown to oneself

36

sggss mgg^ aAcfk`Ktf - edvZelAv mg kfyyf – he points out the

path to heaven

gRhptf p<t&y, emZ kr[N< strfn` a#TkKAyF 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<tt, XAenhf aAn<kmZpekA mft`etA s<hedA evdftbZebA:

aBevnss n n$dtf, Bevnss n$dtf, avNN^ BNmAn^ nfvAertf, vN`N^

BNmAn^ ps^stf. iemhf eKA ghptfp<tt, ct+hf XAenhf aAn<kmZpekA mftetA

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.

aBevnss n n$dtf - mft=rAeg` pfrfhFmx st=x< enAevyf – he does

not rejoice in one‟s misfortune

Bevnss n$dtf - oh<eg` dfy<N<vx st=x< evyf – he rejoices in one‟s

prosperity

avNN^ BNmAn^ nfvAertf - mft=rAeg` n<g=N kfynnv<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#TkKAyF c eyA mft`etA eyA c mft`etA’n<kmZpekA.

Eet’pf mft`et cttAerA itf vfJ`JAy pN`wfetA

skkcZc^ pyfr[pAesyY mAtA p<t`t^’v ors^.

BAgYvt=n` vhn`es emy vdAL esk. s<gt v> VAstRRn vhn`es emy

vdArA, ant=r[v emes` d vdAL esk:

37

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[tet` emes d[n h[Hdfn mvZ ekenk s`vkFy p<tk= esvny krn`nAk`

emn mnA ekAx esvny krn`eny.

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 sFlsmZpnenA jl^ aggF v BAstf

eBAeg s^hrmAnss Bmrs`es’v irFyetA

eBAgA snnfcy^ yntf vmZmfekA’v<pcFytf.

n<vN[tf sflvt t[n[tet dflfesn gfn`nk` es bblyf. ml enAtlA ml

p[Nf !s` krn bmrk= emn eBAg !s` krn`nAeg` eBAg smZpth< v[wFmx eyt.

k&meyn psk[x !s krmfn t=Msk` bHdfnnAk` 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 almtetA k=el gfhF

ct=DA vfBej eBAeg s ev mft`tAnf g$Ttf.

Eekn eBAeg B=JejyY dvFhf kmZm^ peyAjey

ct=#TJc nfDAepyY aApdAs< Bvfs`stF’tf.

emes d[h[mfn` vs`t=v !sekAx gfhfegyf vfsFmx smr~T v> p<d`gl etemZ

vs`t=v str ekAxskx ebdnen`y. eh` E`kAnteyn` mft=rn` b[HdgnF. Ehf Ek

ekAxskfn` smZpt an<Bv krn`en`y. edekAxsk kr~mAnt pfNfs eyAdneny.

strvn ekAxs vfpt p[mfNf klhf p&eyAjn vnen` yyf nfdn ekAx tbneny.

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

kTJc ghptfp<tt, arfysAvekA Cd`dfsApxfcZCAdF ehAtf? CyfmA

ghptfp<tt dfsA evdftbZbA: p<r#TfmA dfsA mAtApfterA evdftbZbA. dkKfNA dfsA

aAcrfyA evdftbZbA. pcZCfmA dfsA p<t`tdArA evdftbZbA. uttrA dfsA mfttAmcZcA

38

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`

(vHdfn`en`) evZ d? gRhptf p<t&y, emZ dfVA syk dty<t=y.

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

dkKfNA dfsA aAcrfyA evdftbZbA - g=r[vr[ dk=N< dfVAv yyf dty<t=y –

teachers as the South

pcZCfmA dfsA p<ttdArA evdftbZbA - aM<dr[evA bs`nAhfr dfVAv yyf dty<t=y

– wife and children as the West

ut`trA dfsA mfttAmcZcA 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&AhmNA evdftbZbA - mhN bm<eNA uw dfVAv yyf

dty<t=y – ascetics and Brahmins as the Zenith

pJchf eKA ghptfp<tt, XAenhf p<tetn p<r#TfmA dfsA mAtA pfterA

pcZc<pxZXAtbZbA: BetA en Brfs`sAmf, kfcZc^ ens^ krfs`sAmf, k=lv^s^ XepssAmf,

dAyj~j^ pxfpj~CAmf, aT vA pn eptAn^ kAlktAn^ dkKfN^ an<p`pds`sAmF’tf.

iemhf eKA ghptfp<t`t, pJchf XAenhf p<tetn p<r#TfmA dfsA mAtA pfterA

pcZc<pxZXftA,

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 BrfssAmf - ov<n` vfsfn epASft v> mm mhl<v sfxfn ov<n`

epASNy 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^ XepssAmf - k=l prp<r !kgnenmf – I shall keep the family

tradition

dAyj~j^ pxfpj~jAmf - mA pfynegn lt` dAyAd B=k`tf vfHdfnenmf – I shall

make myself worthy of my inheritance

39

eptAn^ kAlktAn^ dkKfN^ an<ppds`sAmf - prelAv gfy mApfynx pfn

ednenmf – 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.

pJchf XAenhf p<tt^ an<kmZpntf: pApA nfvAerntf, klYAeN nfevesntf,

sfp`p^ sfkKAepntf, ptfr{epn dAern s^eyAejntf, smey dAyj~j^ nfyYAedntf.

iemhf eKA ghptfp<tt, pJchf XAenhf p<tetn p<r#TfmA dfsA mAtApfterA

pcZc<pxZXftA iemhf pJchf XAenhf p<tt^ an<kmZpttf. Evms`s EsA p<r#TfmA

dfsA pxfcZCnnA ehAtf eKmA appxfByA.

kr[N< pskfn` dr[vn`x an<kmZpA krt`.

In five ways, the parents show their compassion.

pApA nfvAerntf - pvfn vLkvt - they restrain them from evil

klYAeN nfevesntf - yhpethf eyAdvt` - they encourage them to do

good

sfp`p^ sfkKAepntf - Vflp VAs`t&y ugn`vt` - they train them for a

profession

ptfr{epn dAern s^eyAejntf - s<z<s< v> BAr~yAvk esAyA edt (smHg

Ekt= krvt) - they arrange a suitable marriage smey dAyj~j^ nfyYAedntf - 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.

pJchf eKA ghptfp<t`t, XAenhf anetvAsfnA dkKfNA dfsA aAcrfyA

pcZc<pxZXAtbZbA: uxZXAenn, upxZXAenn, s<s`s>sAy, pArfcrfyAy, skkcZc^

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`.

40

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 - upsTAn kfrFemn – by attending on them

s<ss>sAy - g=r[vryAeg vcn ehAHdfn` a[sFemn – by eagerness to learn

pArfcrfyAy - kxy<t= vt pfLfevt kfrFemn – by personal service skkcZc^ sfp`ppxfggheNn - sksekAx Vflp iegnFemn – by

respectful attention while receiving instructions

iemhf eKA ghptfp<tt, pJchf XAenhf anetvAsfnA dkKfNA dfsA aAcrfyA

pcZc<pxZXftA, pJchf XAenhf anetvAsf^ an<kmZpntf: s<vfnFt^ vfenntf,

s<gghft^ gAhAepn`tf, sbZbsfp`ps<t^ smkKAyfenA Bvntf, mft`tAmcZecs<

pxfyAedntf, dfsAs< prft`tAn^ kerAn`tf. iemhf eKA ghptfp<tt, pJchf XAenhf

anetvAsfnA dkKfNA dfsA aAcrfyA pcZc<pxZXftA, iemhf pJchf XAenhf anetvAsf^

an<kmZpntf. Evmss EsA dkKfNA dfsA pxfcZCn`nA ehAtf eKmA appxfByA.

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^ vfenntf - yhpt ekAx hfkmvt - they train them in the best

discipline

s<gghft^ gAhAepntf - ehAHdfn ugnvt - they see that they grasp their

lessons well

sbZbsfp`ps<t^ smkKAyfenA Bvn`tf - sfyl< VflpVAs`t& hA Dr~my mnAv

kfyA ednnAh< evt - they instruct them in the arts and sciences

mfttAmcZecs< pxfyAedntf - mft&jnyAx hHz<n`vA edt - they introduce

them to their friends and associates dfsAs< prft`tAn^ kerAn`tf - dfVAvnhf 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.

41

pJchf eKA ghptfp<tt, XAenhf sAmfekn pcZCfmA dfsA BrfyA

pcZc<pxZXAtbZbA: smZmAnnAy, anvmAnnAy, antfcrfyAy, is`srfyevAssgegn,

al^kArAn<p`pdAenn. iemhf eKA ghptfp<t`t pHOdchf XAenhf sAmfekn pcZCfmA

dfsA BrfyA pcZc<pxZXftA,

gRhptf p<t&y, kr[N< pskfn` s[mfyA vfsfn bsnAhfr dFVAv v> BAr~yA

etAemA upsTAn kxy<ttFy.

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` esvny enAkfrFemn - by being faithful to her

is`srfyevAssgegn - 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,

pJchf XAenhf sAmfk^ an<kmZptf: s<s^vfhftkmZmntA c ehAtf,

s<s^ghftprfjnA c, antfcArfnF c, smZBt^ an<rk`Ktf, skKA c ehAtf anlsA

sbZbkfcZecs<. iemhf eKA ghptfp<tt, pJchf XAenhf sAmfekn pcZCfmA dfsA

BrfyA pcZc<pxZXftA, iemhf pJchf XAenhf sAmfk^ an<kmZptf. Evms`s EsA

pcZCfmA dfsA pxfcZCnnA ehAtf eKmA appxfByA.

kr[N< pskfn` s[mfyAx an<kmZpA kryf.

show her compassion in five ways to her husband.

s<s^vfhftkmZmntA 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` esvny enAkryf – she is faithful

smZBt^ an<rk`Ktf - s`vAmfyA !s`kL vs`t=v aArk`SA kryf – she

protects what he brings

42

skKA c ehAtf anlsA sbZbkfcZecs< - sfyl< kxy<t=vl dkS 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 bsnAhfr

dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn lded` 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.

pJchf eKA ghptfp<tt, XAenhf k=lp<tetn ut`trA dfsA mfttAmcZcA

pcZc<pxZXAtbZbA: dAenn, epyYvj~ejn, a#TcrfyAy, smAntttAy, avfs^vAdntAy.

iemhf eKA ghptfp<tt, pJchf XAenhf k=lp<tetn ut`trA dfsA mfttAmcZcA

pcZc<pxZXftA,

gRhptf p<t&y, kr[N< pskfn` vnAhF k=l p<t&yA vfsfn ut=r[ dfVAv v> mft=r[

jneyA upsTAn kxy<ttAh.

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 lddAh<,

Young householder, the friends and associates as the North ministered by

clansman,

pJchf XAenhf k=lp<tt^ an<kmZpntf: pmtt^ rk`Kntf, pmttss

sApetyY^ rkKn`tf, BFts`s srN^ ehAn`tf, aApdAs< n vfjhntf, aprpjAcss

pxfp>ejntf. iemhf eKA ghptfp<tt, pJchf XAenhf k=lp<t`etn ut`trA dfsA

mfttAmcZcA pcZc<pxZXftA, iemhf pJchf XAenhf k=lp<tt^ an<kmZpntf. Evmss

EsA uttrA dfsA pxfcZCnnA ehAtf eKmA ap`pxfByA.

kr[N< pskfn` k=lp<t&yAx an<kmZpA krt`.

show their compassion to clansman in five ways.

43

pmtt^ rk`Kntf - p&mAd v>vAh< rkft - they protect him when he is

heedless

pmttss sApetyY^ rk`Kntf - pmAd v> k=lp<t&yAeg` vst=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 klhf at enAhrft` - they do not

forsake him in his troubles aprpjAcs`s pxfp>ejntf - 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 lded 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.

pJchf eKA ghptfp<tt, XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA

pcZc<pxZXAtbZbA: yTAbl^ kmZmnts^vfDAenn, BttevtnAn<p`pdAenn,

gflAn<pxZXAenn, acZCrfyAn^ rsAn^ s^vfBAegn, smey evAssgegn. iemhf eKA

ghptfp<tt, pJchf 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 upsTAn kxy<ttAh.

In five ways should a master minister to his servants and employees as the

Nadir.

yTAbl^ kmZmnts^vfDAenn - Vktf v> prfd`edn kxy<t= nfym kfrFemn

- by assingning them work according to their ability

BttevtnAn<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 evAssgegn - s<z<s< kl dfyy<t= ed dFemn - by granting them

leave at times

44

gRhptf p<t&y, emZ kr[N< psfn` s`vAmfyA vfsfn yx dfVAv yyf kfyn ld d[sf

ds` kmZkr[evA ups`TAn krn lddAh<,

Young householder, the servants and employees as the Nadir ministered by a

master,

pJchf XAenhf ayfrk^ an<kmZpntf: p<bZb<xZXAyfenA c ehAntf,

pcZCAnffpAtfenA c, dfn`nAdAyfenA c, s<ktkmZmkrA c, kfttfvN`NBrA c. iemhf

eKA ghptfp<tt, pJchf XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA

pcZc<pxZXftA iemhf pJchf XAenhf ayfrk^ an<kmZpntf. Evms`s EsA ehxZXfmA

dfsA pxfcZCnnA ehAtf eKmA appxfByA.

kr[N< pskfn` svAmfyAx 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 nfdnnAh< d evt` - they go to sleep after him

dfnnAdAyfenA c - z<n` edy pmNk gnnAh< d evt - they take only

what is given

s<ktkmZmkrA c - ehAHdfn` kr~~mAnt krt` - they perform their duties

well kfttfvN`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.

pJchf eKA ghptfp<tt, XAenhf k=lp<tetn uprfmA dfsA smNb&AhmNA

pcZc<pxZXAtbZbA: emtetn kAykmZemn, emtetn vcFkmZemn, emtetn

menAkmZemn, anAvxd`vArtAy, aAmfsAn<p`pdAenn. iemhf eKA ghptfp<tt,

pJchf XAenhf k=lp<tetn uprfmA dfsA smNb&AhmNA 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.

45

In five ways, young householder, should a householder minister to ascetics

and brahmins as the Zenith.

emtetn kAykmZemn - eemt&F shgt v> kyfn` krn kr~meyn - by

lovable deeds

emtetn vcFkmZemn - eemtF& shgt v> vcneyn krn kr~meyn -

by lovable words

emtetn menAkmZemn - eemtF& shgt v> hftfn` krn kr~meyn - by

lovable thoughts

anAvxdvArtAy - 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 upsTAn ld`dAh<,

Young householder, the ascetics and brahmins as the Zenith ministered by a

householder,

Chf XAenhf k=lp<tt^ an<kmZpntf: pApA nfvAerntf, klYAeN nfevesntf,

klYAeNn mnsA an<kmZpntf, as`s<t^ sAevntf, s<t^ prfeyAdepntf, sggss

mgg^ aAcfkKn`tf. iemhf eKA ghptfp<tt, Chf XAenhf k=lp<t`etn uprfmA dfsA

smNb&AhmNA pcZc<pxZXftA iemhf Chf XAenhf k=lp<tt^ an<kmZpntf. Evms`s

EsA uprfmA dfsA pxfcZCnnA ehAtf eKmA ap`pxfByA’tf.

kr[N< sykfn` k=lp<t&yAx an<kmZpA krt`.

show their compassion towards him in six ways.

pApA nfvAerntf - pvZkmZvlfn` vLkvt - they restrain him from evil

klYAeN nfevesntf - s<crfteyhf eyAdvt` - they persuade him to do

good

klYAeNn mnsA an<kmZpntf - yhpt sftfn` an<kmZpA krt` - they

love him with a kind heart

as`s<t^ sAevntf - enAa[s> Dr~my asvt - they make him hear what he

has not heard

s<t^ prfeyAdepntf - a[s> Dr~my pfrfsfz< krt` - they clarify what he

has already heard sggss mgg^ aAcfkKn`tf - edvZelAvx yn mg kfyA edt` - they

point out the path to a heavenly state

46

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 lded` 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 edVnA kr vdArA n[vt emes d edVnA kL

esk:

Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet

again:

mAtApftA dfsA p<bZbA aAcrfyA dkKfNA dfsA

p<ttdArA dfsA pcZCA mft`tAmcZcA c uttrA.

dAskmZmkrA ehxZXA ud`D^ smNb&AhmNA

EtA dfsA nmsesyY almtetA 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 gRhsT 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 sFlsmZpnenA sNehA c pxfBAnvA,

nfvAtv<ttf a#TdeDA tAdfesA lBet ys^.

n<vN[t`tA v>, sFleyn y<kt v>, emAelAk gtf a[tf, v[xehn n<vNfn y<t=,

yxht` p[vt=mZ a[tf, tdgtf n[ttA v> EbHz< t[n[tet 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,

acZCfnnv<t`tf emDAvF tAdfesA lBet ys^.

enAps<bx vFr~yy a[tf, als enAv> t[n[t`et` vfptvl dF kmZpA enAevZ d,

k[L[l` rhft p[vt=mZ a[tf, n<vN a[ttA v> EbHz< t[n[tet s[p lbnen`y

47

Who is energetic and not lazy, not shaken in misfortune, flawless in conduct

and intelligent, such a person attains glory.

s^gAhekA mft`tkerA vdJOz> 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 dnnA v>,

ms<r[ml z<r[ kLA v>, hft v[wx pm<N<vnnA v>, EbHz< t[n[tet` yss lbnen`y.

Who is hospitable and friendly, liberal and unselfish, a guide, an instructor, a

leader, such a person attains glory.

dAnJc epyYvj~jJc a#TcrfyA c yA iD,

smAnt`ttA c DmZems< t#T t#T yTArh^.

dFm d, p&fy vcn kFm d, an<nx 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` tnhf 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 rTssANF’v yAyetA

Eet c s^ghA nAss< 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 vst= enAvwnnAh< nmZ mv dr[vn krN ekAx b<h<mnk ehA

enAlbnen`y. pfyA d dr[vn krN ekAx Ey enAlbneny.

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 smevkKntf pNwftA,

ts`mA mhnt^ ppepAntf ps^sA c Bvntf et’tf.

ymZ eht=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<tetA Bgvnt^ EtdevAc: aBfk`kn`t^

Bnet, aBfk``kn`t^ Bnet, esyYTApf Bnet, nfk`k=j~jft^ vA uk`k=j~ejyY,

48

pxfcZCnn^ vA vfveryY, m>Lhss vA mgg^ aAcfkeKyY, a$DkAer vA

etlpj~ejAt^ DAeryY ckK<mnetA r{pAnf dkKn`tF’tf, Evemv BgvtA

aenkprfyAeyn DmZemA pkAsfetA. EsAh^ Bnet, Bgvnt^ srN^ gcZCAmf,

DmZmJc BfkK<s^GJc. upAsk^ m^ BgvA DAert=, aj~jtg`eg pAN<ept^ srN^

gtn`tf.

emes vdAL klhf sfHgAlk nmZ gRhptf p<t& etm BAgYvt=n` vhn`esx

emes kFey`y. ‚s`vAmFn` vhn`s, emZ Dr~my atfvfVfS`Xyf! svAmFn 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 ednen d,

a[s a[t`etA r{p dkftvA’yf anDkAreyhf etl phn` aAelAkyk` 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 jFvftAnty dkvA srN gfy upAskeyk[‘yf

pfLfgnnA esk`vA‛yf kFeyy.

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.”

49

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 egAtmF vggeyhf En vYgGpj~j

s>t&y dFGjAn< s>t&y yn<evn d h[Hdfn evZ. vYgGpj~j yn< vYAG&yn nftr

h[sfern mAr~gyyf. dFGjAn< yn< oh<eg` prmZprA nAmyyf. Em pv<lvl jnyA

vYAG&yn nftr h[sfern mg asl jFvt v> nfsA E` nm ov<n`x l[bF a[t.

s<eKApeBAgF jFvftyk gt kL Dnvetk v> emZ dFGjAn< k=mAryA dfnk` b<z<n` evt

p[mfN, ‘aDfk smZpt` prfeBAjny krn< lbn apx d s<z<s< dhmk edsnn[‘yf

b<z<n` vhnesegn illA sfxfeyy.

emhfdF b<z<n` vhn`es` DnDAnYAdfeyn epAehAst E` k=mAryAx st=x hA

esUKY smZpnn bv enAn[sF, tvz<rxt vr~Dny kr gnnA ay<r[ phdA z<n`

esk. emm s>t&y vfeVS vVeyn`m gfhfyneg` s<B est dfy<N< kr gnnA 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>t&eyhf 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, kkkrptt nAm ekAlfyAn^ nfgemA.

tt& eKA dFGjAn< ekAlfyp<tetA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvnt^

aBfvAed#vA Ekmnt^ nfsFdf. Ekmnt^ nfsfn`enA eKA dFGjAn< ekAlfyp<t`etA

Bgvnt^ EtdevAc:

Ek kAleykhf BAgYvt=n` vhn`es` ekAlfy jnpdeyhf kkkrptt nmZ

ekAlfyyneg` nfymZ gmk` evZ d, Ehf vAsy krn esk. Eklhf vnAhf dFGjAn<

nmZ ekAlfy p<t& etm, BAgYvt=n` vhn`es ymZ t[enkhf d Ehf p[mfNfeyy.

p[mfN, BAgYvt=n` vhn`es v[Hd, Ekt`pesk sfxfey`y. Ekt`pesk sfxf dFGjAn<

ekAlfy p<t& etm, BAgYvt=n` vhnesx emes kFevZy:

50

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^ Bnet, gfhF kAmeBAgF p<t`tsmZbADsyn^ aj~ODAvsAm, kAsfkcndn^

pcZcn<eBAm, mAlAg$Dvfelpn^ DAryAm, jAtr{prjt^ sAdfyAm, ets^ enA

Bnet, BgvA tTA DmZm^ edest=, ey amZhAk^ ass< DmZmA dfxZXDmZmhftAy

dfxZXDmZms<KAy smZprAyhftAy smZprAys<KAyAtf.

s`vAmFnf, gfhf v>, kAmeBAgF 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<. svAmFnF, E

apx ymZ Dr~m ekenk` emelAv yhpt pfNfs d, emelAv s[p pfNfs d prelAv

yhpt pfNfs d prelAv s[p pfNfs d vnnAh< nmZ, Ees Dr~my ed`VnA krn

esk`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.

cttAerA em vYgGpj~j, DmZmA k=lp<ttss dfxZXDmZmhftAy s^vttntf,

dfxZXDmZms<KAy. ktem cttAerA: uxZXAnsmZpdA, aArkKsmZpdA, klYANmft`ttA,

smjFvfktA.

vYgGpj~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 smZpttfy – the accomplishment of persistent

effort

aArk`K smZpdA - aArk`SA smZpttfy – the accomplishment of

watchfulness

klYANmftttA - yhpt` mft=rn` a[tfbv – good friendship

smjFvfktA - aAdAymx smAn jFvfkAv – balanced livelihood

ktmA c vYgGpj~j, uxZXAnsmZpdA?

iD vYgGpjj, k=lp<tetA eyn kmZmxZXAenn jFvfk^ kpeptf, ydf ksfyA

ydf vNfj~jAy ydf egArk`eKn ydf is`se#Tn ydf rAjepArfesn ydf

51

sfppJJtern. E#T dkeKA ehAtf, anlesA tt&{pAyAy vfm^sAy smnnAgetA

al^ kAt=^ al^ s^vfDAt=^, ay^ v<cZctf vYg`Gpj~j, uxZXAnsmZpdA.

vYgGpj~jy, utsAh smZpttfy kver~d?

vYgGpj~jy, emZ elA`keyhf k=lp<t& etemZ ymZ kr~mAntykfn ehA

egAvft[nfn ehA evLHdAemn` ehA gv pAlneyn` ehA Dn< Vflpeyn ehA` rAj

p<r[S BAveyn ehA Vflpykfn` ehA jFvfkAv kryf d, Ehf dkS v>ey, kmZm[lf

enAv>ey`, Ix upAy sftFemn y<kt v>ey`, krn`nx s<z<s< v>ey, s^vfDAnyx smt

v>ey evZ d, vYgGpj~jy, emZ utsAh smZpttfy 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 vYgGpj~j, aArk`KsmZpdA?

iD vYgGpj~j, k=lp<ttss eBAgA ehAn`tf uxZXAnvfrfyADfgtA

bAhAblprfcftA esdAvkKft`tA DmZmfkA DmZmld`DA, et aArk`eKn g=t`tfyA

smZpAedtf, ‘kfn`tf em iem eBAeg env rAjAenA heryY<^, n ecArA heryY<^, n

aggf wehyY, n udk^ vehyY, n ap`pfyA dAyAdA heryY<n`tf.’ ay^ v<cZctf

vYgGpj~j, aArkKsmZpdA.

vYgGpj~jy, aArkSA smZpttfy kver~d?

vYgGpj~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 eBAgeyA a[d`d, E` eBAgeyA kfemk`d, rjvr[ enAgn`nAh< nmZ, esAr[

enAgnnAh< nmZ, gfnenn vfnAV enAvnnAh< nmZ, dfyx gsAegn enAynnAh< nmZ,

beln dw vVeyn enAgnnAh< nmZ eyehk[yf aArk`SA kryf. vYgGpj~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.

52

ktmA c vYgGpj~j, klYANmft`ttA?

iD vYgGpj~j, k=lp<tetA ys`mf^ gAem vA nfgem vA pxfvstf. t#T ey

et ehAntf ghptf vA ghptfp<tetA vA dhrA vA v<d`DsFlfenA v<d`DA vA v<d`DsFlA

sd`DAsmZpnnA, sFlsmZpnnA, cAgsmZpnnA, pJJAsmZpnnA, ethf sd`Df^

sntfxZXtf sllptf sAkcZC^ smApj~jtf. yTA r{pAn^ sd`DAsmZpnnAn^

sd`DAsmZpd^ an<sfkKtf, yTAr{pAn^ sFlsmZpnnAn^ sFlsmZpd^ an<sfk`Ktf,

yTAr{pAn^ cAgsmZpn`nAn^ cAgsmZpd^ an<sfk`Ktf, yTAr{pAn^ pJJAsmZpnnAn^

pJ`JAsmZpd^ an<sfkKtf. ay^ v<cZctf vYg`Gpj~j, klYANmft`ttA.

vYgGpj~jy, kLYAN mft& bv kver~d?

vYgGpj~jy, emZ elA`keyhf k=lp<t& etm ymZ gmk ehA nfymZ gmk ehA`

vAsy kryf d, E` ymZ V&dDAevn 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< svBAv a[tf v[wfmhlelk` ehA evt d, ov<n` smHg aAV&y kryf d,

sAkcZCA kryf d, kTAvx p[mfeNyf d, ymZbHz< V&dDAvntyn`eg V&dDAvx an<v

hfkemyf d, ymZbHz< sflvt=n`eg` VFlyx an<v hfkemyf d, ymZbHz< tYAgvntyn`eg`

tYAgyx an<v hfkemyf d, ymZbHz< p&QAvntyn`eg p&QAvx an<v hfkemyf d,

vYgGpj~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 vYgGpj~j smjFvfktA?

iD vYgGpj~j, k=lp<tetA aAyJc eBAgAn^ vfdf#vA vyJc eBAgAn^

vfdf#vA sm^ jFvfk^ kpeptf, nAcZecAgALh^ nAtfhFn^. Ev^ em aAeyA vy^

prfyAdAy Xsstf, n c em veyA aAy^ prfyAdAy XsstFtf.

vYgGpj~jy, smjFvfk bv yn< kver~d?

vYgGpj~jy, emZ elA`keyhf k=lp<t& etm vst+neg` ay d d[n, vst+neg

v[y d d[n, smv dfvf pvtvA 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?

53

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 vYgGpj~j, t=lADAerA vA t=lADArn`etvAsF vA t=l^ pggeh#vA

jAnAtf Ettekn vA ont^ Ettekn vA un`ntntf. Evemv eKA vYgGpj~j,

k=lp<tetA aAyJc eBAgAn^ vfdf#vA vyJc eBAgAn^ vfdf#vA sm^ jFvfk^ kpeptf,

n c acZecAgALh^ atfhFn^. Ev^ em aAeyA vy^ prfyAdAy Xs`stf, n c em

veyA aAy^ prfyAdAy XsstFtf.

vYgGpj~jy, ymZ es eveLn`edk (trAdfykfn` bw< kfrn`enk) ehA

eveLndk=eg atv[s`esk ehA trAdfyk egn empmNkfn pht` v>ey`y,

empmNkfn` us` v>ey yyf dnfyf d, vYgGpj~jy, emes k=lp<t& etm vst+neg ay

d d[n, vst+neg` 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^ vYgGpj~j, k=lp<tetA appAeyA smAenA uLAr^ jFvfk^ kpeptf,

tss Bvn`tf vt`tAerA uz<mZbrKAdfk^ cAy^ k=lp<tetA eBAeg KAdtF’tf. sec

pnAy^ vYgGpj~j, k=lp<tetA mhAeyA smAenA ksfr^ jfvfk^ kpeptf, tss

Bvn`tf vt`tAerA ‘ajd`D<mArfk^ cAy^ k=lp<tetA mrfs`stF’tf. yetA c KZvAy^

vYgGpj~j, k=lp<tetA aAyJc eBAgAn^ vyJc eBAgAn^ vfdf#vA sm^ jFvfk^

kpeptf n acZecAgALh^ nAtfhfn^, Ev^ em aAeyA vy^ prfyAdAy Xs`stf, n c

em veyA aAy^ prfyAdAy XsstFtf, ay^ v<cZctf vYgGpj~j, smjFvfktA.

vYgGpj~jy, idfn` emZ k=lp<t& etemZ aAdAym aw< v<vt mht` (uss`) els

jFvfkAvk kryf. oh<x emZ k=lp<t& etemZ dfM<l` knnAk` emn eBAgyn kn`en` yyf

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 vst=v tfebddFt enAkA m[ernen yyf

kfyn`enA` d evt. EmnfsA vYgGpj~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.

vYgGpj~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,

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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`pnnAn^ vYgGpj~j, eBAgAn^ cttArf apAym<KAnf ehAntf:

i#TfD<t`etA ehAtf, s<rAD<t`etA, ak`KD<t`etA, pApmftetA pApshAeyA

pApsmZpv^ekA.

vYgGpj~jy, emes upnnAv> eBAgyn`x vfnAVm<K strk evt`.

The wealth thus amassed, Vyagghapajja, has four sources of destruction.

i#TfD<t`etA - stF&n ekerhf elAl vFm – fondness for women

s<rAD<t`etA - s<rAevhf elAl vFm – fondness for intoxicants

akKD<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 vYgGpj~j, mhetA tLAkss cttArf ecv aAym<KAnf, cttArf c

apAym<KAnf, tss p<rfesA yAnfecv aAym<KAnf tAnf pfdehyY, yAnf c apAym<KAnf

tAnf vfveryY, edevA c n smZmADAr^ an<p`pevcZeCyY, Ev^ hf tss vYgGpj~j

mhetA tLAks`s hAnfeyv pAxfk^KA. enA v<dDf. Evemv eKA vYgGpj~j, Ev^

sm<p`pnnAn^ eBAgAn^ cttArf apAym<KAnf ehAn`tf: i#TfD<t`etA ehAtf s<rAD<t`etA,

akKD<t`etA, pApmft`etA pApshAeyA pApsmZpv^ekA.

vYgGpj~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 vsnen`y.

pfxevn edArx< a[t` d E`vA hrfn`eny. vr~SAv d yhpt ekAx enAvsfn`eny.

vYgGpj~jy, emes E` vfl pfrfhFmk`m blAepAerAtt= vfy y<t=y. v[wFmk

blAepAerAtt= enAvfy y<t=y. Ees`m vYgGpj~jy, emes upnnAv> eBAgyn`x

vfnAVm<K strk` evt`. stF&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.

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Ev^ sm<p`pnnAn^ vYgGpj~j, eBAgAn^ cttArf aAym<KAnf ehAn`tf. n

i#TfD<t`etA ehAtf, n s<rAD<t`etA, n akKD<tetA, klYANmft`etA klYANshAeyA

klYANsmZpv^ekA.

vYgGpj~jy, emes upn eBAgyn`eg ay mAr~g strk` evt.

Vyagghapajja, there are four sources for the increase of amassed wealth.

n i#TfD<t`etA - st&F elAl enAvFm – abstinence from fondness for

women

n s<rAD<t`etA - s<rA elAl enAvFm – abstinence from intoxicants

n akKD<t`etA - s>z<evhf elAl enAvFm – non-indulgence in gambling

klYANmftetA, 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 vYgGpj~j, mhetA tLAks`s cttArf ecv aAym<KAnf cttArf

ecv apAym<KAnf, tss p<rfesA yAnf ecv aAym<KAnf tAnf vfveryY, yAnf c

apAym<KAnf tAnf pfdehyY, edevA c smZmADAr^ an<p`pevcZeCyY, Ev^ hf tss

vYgGpj~j, mhetA tLAks`s v<d`Dfeyv pAxfk^KA, enA prfhAnf, Evemv eKA

vYgGpj`j, Ev^ sm<p`pnnAn^ eBAgAn^ cttArf aAym<KAnf ehAn`tf n i#TfD<t`etA

ehAtf, n s<rAD<t`etA, n akKD<t`etA, klYANmft`etA klYANshAeyA

klYANsmZpv^ekA. iem eKA vYgGpj~j, cttAerA DmZmA k=lp<ttss

dfxZXDmZmhftAy s^vttntf, dfxZXDmZms<KAyAtf.

vYgGpj~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<

vsneny. vr~SAv d yhpt es` vsfnen`y. vYgGpj~jy, Ees mht` vfel

v[wFmkm blAepAerAt`t= vfy y<t=yf. pfrfhFmk` blAepAerAt`t= enAvfy y<t=yf.

vYgGpj~jy, Eesm emes upn eBAgyn`x pfern edArx< strk` evt. st&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.

vYgGpj~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.

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cttAerA em vYgGpj~j, DmZmA k=lp<ttss smZprAyhftAy s^vttntf

smZprAys<KAy. ktem cttAerA? sd`DAsmZpdA sFlsmZpdA cAgsmZpdA

pJ`JAsmZpdA.

vYgGpj~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 smZpttfy – the accomplishment of faith

sFlsmZpdA - sFl smZpttfy – the accomplishment of virtue

cAgsmZpdA - tYAg smZpttfy – the accomplishment of charity

pJ`JAsmZpdA - p&QA smZpttfy – the accomplishment of wisdom

ktmA c vYgGpj~j, sd`DAsmZpdA? iD vYg`Gpj~j, k=lp<tetA sd`eDA ehAtf

sd`dhtf tTAgtss ebADf^: itf’pf esA BgvA arh^ smZmAsmZb<d`eDA

vfj~jAcrNsmZpnenA s<getA elAkvfz> an<tterA p<rfsDmZmsArTF s#TA

edvmn<s`sAn^ b<d`eDA BgvAtf. ay^ v<cZctf vYgGpj~j, sdDAsmZpdA.

vYgGpj~jy, V&d`DA smZpttfy kver~d? vYgGpj~jy, emZ elA`keyhf

k=lp<t& etm V&dDAvt evZ d, tTAgtyn` vhn`es`eg b<d`Dt`vy emes adhyf: E

BAgYvt=n` vhn`es emZ kArNeyn` d ar~hty, smYk smZb<d`Dy,

vfdYAcrNynegn y<kty, s<gty, elA`ky dneny, p<r[Syn dmny krn eV&`SX

ut`tmyAy, edvf mfnfs<neg VAs`tRRvryAy, b<dDy, BAgY a[t`et` yyf tTAgtyn`

vhn`es sfhf kryf. vYgGpj~jy, emZ V&dDA smZpttfy 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 vYgGpj~j, sFlsmZpdA; iD vYgGpj~j k=lp<tetA pANAtfpAtA

pxfvfretA ehAtf adfn`nAdAnA pxfvfretA ehAtf kAems<mfcZCAcArA pxfvfretA ehAtf

m<sAvAdA pxfvfretA ehAtf s<rAemry mj~jpmAdxZXAnA pxfvfretA ehAtf, ay^

v<cZctf vYgGpj~j sFlsmZpdA.

vYgGpj~jy, sFl smZpttfy kver~d? vYgGpj~jy, emZ elA`keyhf k=lp<t&

etm p&ANGAteyn v[Lk=eN` evZ d, adttAdAneyn 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

smZpttfy yyf kfyn< l[ebZ.

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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 vYgGpj~j cAgsmZpdA? iD vYgGpj~j, k=lp<tetA

vfgtmlmcZCern ectsA agAr^ aj~ODAvstf m<t`tcAegA pytpANF evAssggretA

yAceyAegA dAns^vfBAgretA, ay^ v<cZctf vYgGpj~j, cAgsmZpdA.

vYgGpj~jy, tYAg smZpttfy kver~d? vYgGpj~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, illFmx s<z<s< v>ey, ebdA dFemhf a[l<en` vAsy

kryf. vYgGpj~jy, emZ tYAg smZpttfy 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 vYgGpj~j pJ`JAsmZpdA? iD vYgGpj~j, k=lp<tetA pJ`JvA

ehAtf udy#TgAmfnFyA pJJAy smnnAgetA, arfyAy nfbZebDfkAy

smZmAz<kKkKygAmfnfyA, ay^ v<cZctf vYgGpj~j pJJAsmZpdA.

vYgGpj~jy, p&QA smZpttfy kver~d? vYgGpj~jy, emZ elA`keyhf k=lp<t&

etm p&QAvt evZ d, hxg[nFm n[tfvFm pfLfbHd QAneyn y<kt v>ey d, z<k` k`Sy

kfrFemZ gmn mAr~gey` m[nvfn` eyednen d, vYgGpj~jy, emZ p&QA smZpttfy yyf

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 vYgGpj~j, cttAerA DmZmA k=lp<ttss smZprAyhftAy

s^vttntf smZprAys<KAyAtf.

vYgGpj~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< appmtetA vfDAnvA,

sm^ kpeptf jfvfk^ smZBt^ an<rk`Ktf.

sd`eDA sFeln smZpnenA vdJJ> vFtmcZCerA,

nfcZc^ mgg^ vfesAeDtf esA#TAn^ smZprAyfk^

58

ap&mAd v>ey, kr~mAn`t krn tnhf uxZXAn vFr~yeyn y<kt v>ey d,

kr~mAnt vfDAn kfrFemn y<kt evZ d, jFvfkA vRttfy smekAx pvtvA d, !s

krn ld`d rOSA eker~ d, V&d`DA a[tet` d, VFleyn y<k`t v>ey d, vcn dnen` 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 sdDs`s GremsfenA,

akKAtA scZcnAemn uBy#T s<KAvhA.

dfxZXDmZmhft#TAy smZprAys<KAy c

Evemt^ ghxZXAn^ cAegA p<JJ^ pvwZWtF’tf.

emes emZ ax kArNeyA gRh vAseyn y<k`t v> s[d[h[vtA hx edelAv

s[p egn ednen yyf stYey nAmeyn VAs`tRRn vhn`es vfsfn vdArn lddAh<y.

emes emy gRhsTyfnx emelAv hft pfNfs d, prelAv s[p pfNfs d tYAgykm

vneny. pfn d k&meyn v[ewneny’yf vdAL esk.

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.

**********

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