The credits going to those who prepared this documents and those who make this available to read

1. nemA ts`s BgvetA arhetA smZmA
smZb<d`Ds`s!
.
st=x sdn ebAz<mg
Buddhist Guide Lines for Happiness

3. p<NYAn<emA`dnAv
gAl`el`, ak`mFmn vfs>
kFr~tfpAl k=mAreg` pfyANn`
aBAvp&Ap`t vF vsr 25 k` spfern ad,
mFx vsr 9 kx epr aBAvp&Ap`t v>
mAt=pAlf k=mAreg` m{Nfyn` d,
vsr 8 kx epr aBAvp&Ap`t v>
gAmfNF nfhAl` smrsf^h (elAk=b{NA) mhtA d
a[t=HE pv<el` mfy gfy sfyHE QAtFn` sfhfpt` krmfn`,
ov<n`x pfn` an<emA`dn` krn< pfNfs,
z>vr[n`, b{NAvr[n` sh m<n<p<r[ mfnfpfrfyn` vfsfn`
DAr~mfk Dn prftYAgeyn`
emm Dr~m g&$Ty enAmfel` pfrfnmn< l[ebZ.
emm udAr Dr~mdAnAn<BAv bleyn`
at`pt` krgn`nA k=sl Vk`tfy,
E` sfyHEm QAtFn`x ssr s<gtf s^KYAt smZpt` at`vF
nfvn` s<v pfNfsm eh`t= evZvA!
vAsnA evZvA!
2010 j<nf ms 10 vn dfn

4. vfeV`S s`t=tfy
Dr~m dAny sHdhA g&$Tyk` sks` kr edn els
ap vfsfn` krn ld il`lFm prfdf, itA oZn{kmfn` hA
st=xn` Em kAr~yy ix< kr z<n` apeg` hft mft&
f
vF.vF. ep&`mvr~Dn sh dyA ep&`mvr~Dn yn edpLx
apeg` hRdy^gm s`t=tfy pL krn atr,
emm p<NY kr~m Vk`tfy ov<n`x ct=rAr~y
stY Dr~my avebA`Dy pfNfs eh`t= evZvA’yf
itsftfn` p&Ar~TnA krn`enm<.
klx evZlAvx emm epAt m<z&Ny krz<n`
m<z&NAlyADfptf t=mA a[t=HE kAr~y mN`wlyx d,
apeg` s`t=tfy p<d krn atr,
emZ sHdhA upkAr kL sfyHE ednAxm
pfn` an<emA`dn` krm<..
k=mAreg` pv<elhf sAmAjfk, sAmAjfkAevA`.
.

5. epr vdn
gRh jFvfty sAr~Tkv gt kfrFmx avVY uped`VAt`mk Dr~m kr[N< a[t=Lt`
s>t& rAVfyk` tf&pfxkey` dk`nx l[ebZ. E` s>t& at=rfn` ebAehA` ugt=n`eg` vfms<mx
lk`vn`en` m^gl, prABv, vYg`Gpj~j sh sfgAelA`vAd yn s>t&yn`y. m^gl
s>t&ey` emelAv dfy<N<vx eh`t= vn, apAy mAr~gy ah<rn kr[N< an`tr~gt vn
atr prABv s>t&ey` edelAvm pfrfhFmx eh`t= vn kr[N< a[t=Lt` evZ. b<z<rjANn`
vhn`es`egn` emelAv dfy<N<vx eh`t= vn m^gl kr[N< 38 k` d[ngt` dfvY p<t&yAx
ps< dfn gATA 12 kfn` un`vhn`es` vdAeL` emelAvt` prelAvt` pfrfhFmx eh`t= vn
kr[N< 23 kf. dFGjAn< ekA`lfy p<t&yA b<z<rz<n` evt ELM p[vs<evZ ps`kmZ s<v
vfHdfn, Eeht` krdr kmZkexAl<vlfn` pFwA vfHdfn tmn`x emelAv dfy<N<vx eh`t= vn
dhmk` ed`VnA krn elsyf. emm il`lFm pfLfgt` un`vhn`es` kr[N< 8 kfn`
smn`vft vYg`Gpj~j s>t&y ed`VnA kL es`k. BAgYvt` b<z<rjANn` vhn`es`
sfgAlk nmZ tr[NyAx cArft& ehvt` sfrft` nmfn` hHz<n`vn kLy<t= ehAHd ed`
(y<t=kmZ) sh vArft& ehvt` vfrft` nmfn` hHz<n`vn enAkL y<t= ed` ehLf krmfn` gfhf
vfny nmfn` d hHz<n`vn sfgAelA`vAd s>t&y ed`VnA kL es`k.
emm s>t& a[s<rfn` st=x sdn ebAz<mg nmfn` emm Dr~m g&$Ty sks` kL
vF. vF. ep&`mvr~Dn sh dyA ep&`mvr~Dn y<vL b<d`D Dr~my t=Lfn` ld mAnsfk shny
sh dhmZ rsy vfHdfmfn` Dr~m g&$T sks` kr sehA`dr jntAv atr ebdA edmfn`
krn es`vy p&V^snFyyf. mFx epr d m^gl, rtn, krNFy emt`t, DmZm
ck`kp`pvt`tn, Djg`g sh mhA stfpxZXAn yn s>t& pAlf, sf^hl, i^gF&sf yn
BASA t=enn`m sks` ekAx ebdA edn ldF. emm Dr~m dAnmy st`kArey` tvt`
idfrf pfyvrkf, st=x sdn ebAz<mg nmfn` ELf dk`vn emm agnA Dr~m g&$Ty.
jFvftey` s[Hd{ smey` ‘sbZb dAn^ DmZm dAn^ jfnAtf’ yn b<z< vdnx an<gtv
emv[nf st`kAr~yyn`hf eyedn ob edpLx t=n<r[vn` st= s<vfsf g=N bleyn`
kAyfk hA mAnsfk s<vyt` dFr~GAy<St` p&Ar~TnA krmf.
cfr^ tfxZXt= elAks`mf^, smZmA smZb<d`DsAsn^!
k[nwAevZ exAerAn`exA` mhA vfhArvAsF,
dhmZ pAsel` p&DAnAcAr~y,
aDYApnevZdF p>jY uw<pfhfl`el` vfmlb<d`Df s`vAmFn` vhn`es`.
1

6. st=x sdn ebAz<mg
h[Hdfn`vFm
BAgYvt` b<z<rjANn` vhn`es` vfsfn` emyx av<r[z< 2553 kx pmN epr,
sfyl< elA`k s#vyAeg` yhpt pfNfst` nfr~vANAvebA`Dy pfNfst` mhA kr[NAevn`
hA mhA p&QAevn` ed`VnA krn ld dhmkf, b<z<dhm. elA`key` d[nx adhn aAgmZ
at=rfn` p[rNftm aAgmk` v<vd vr~tmAneyhf pvA elUkfk aBfvRd`Dfy hA s<best
aep`OSAevn` Em mAr~gey` gmn` krn s[d[h[vt=n` ebAehA`y. emhf d[k`evn
m^gl, prABv, vYg`Gpj~j hA sfgAelA`vAd yn s>tvlfn` emelAv hA prelAv s<B
&
sfd`Dfy slsA gn`nA ay<r[t` eBUtfk hA aADYAt`mfk vVeyn` pfrfhFmx lk`vn
ay<r[t` p[h[dflf eker~. Eemn`m avsAney` nfvn` s<v at` vfHdgn`nA aAkAry d
dk`vyf. emm s<t& sterhf a[t=Lt` kr[N< EdfendA jFvftey` dF p&AeyA`gfkv eyAdA
g[nFemn` emelAv jFvft vwAt` ar~Tvt`v sh PldAyF els gtkfrFmxt` aADYAt`mfk
hA sAmAjfk dfy<N<v slsA g[nFmxt` h[kfvnvA a[t.
ad smhr ay b<z<n` vhn`es` vfsfn` ed`VnA krn ld emm sd`Dr~my pfLfbHdv
vfevZcnAt`mk dRS`xf ekA`Nykfn` y<t=v n<tn gfhf smAjyx enAg[lepn bvx
ecA`dnA krtf. vfeV`Seyn`m elUkfk s[p smZpt` nfsf prfdf B=k`tf vfdmxt` aAr~Tfk
H F
vVeyn` vt`epAehAst` vFmxt` gfhfyAx bADA pm<N<vn bv mt=kr dk`vtf. Ees`m
b<d`D BASfty mnA avebA`Dykfn` prfVFlny enAkL Em pfrfs b<z<dhm aV=BvAdF
aAgmk` els h[Hdfn`vFmx d epLeMtf. tvz<rxt` smhr[ b<z<dhm elUkfk jFvfty
at` h[r gfy BfOS< BfOS>NFn`x pmNk`m sFmA v> aAgmk` els d p&kAV krmfn`
vfsfEk` vn sfyves` gfhfynx kfsfes`t`m p&AeyA`gfkv pfLfp[dfy enAh[kf, an<cft
aAgmk` yyf tr~k krtf.
b<z<n` vhn`es` vfsfn` ed`VnA krn ld emm ut=mZ Dr~my pfLfbHdv dk`vn<
lbn emvn` mf#TYA s^kl`p stYyyf kfsfes`t` pfLfgt enAh[kfy. s[d[h[vt=n`
atr d[n<z< jnp&fyBAvyx lk`v a[tf emm s>t& ster~ aw^g= b<d`D BASfty yemk`
avebA`Deyn` y<t=v kfyvA et`r[mZ gn`en` nmZ vfgsfn`m Em v[rdf vfevZcnAt`mk
ecA`dnA sfyl`lm pfLfgt enAh[kf nfS`Pl vYAyAm els vxhA gn< a[t. Eelsm
emm s>t&vlfn` idfrfpt` ekern kr[N< s[eNkfn`m gfhfyn`eg` EdfendA jFvn kxy<t=
sAr~Tk kr g[nFmx r[k=l` edn bv DnAt`mkv sftFmx y<h<s<l< vn< a[t. Eemn`m
gfhf b[tfmt=n`eg` aADYAt`mfk sft=mZ p[t=mZ hA aAcAr Dr~myn` aBfvr~Dnyx d emm
kr[N< ebehvfn` upkArF vn< a[t.
emhf dF etA`rA egn a[tf emm s>t& strm iht dk`vn ld sfyl<m v[rdf
vfevZcnAt`mk dRS`xFnx EkehlAm pfLft=r[ spyyf. b<z<n` vhn`es` mhAkr[NAevn`
hA mhA p&QAevn` ed`VnA krn ld prfdf aAr~Tfk dfy<N<vkfn` etArv aADYAt`mfk
dfy<N<vk` lbAg[nFm EtrmZm phs< enAevZ. emhfdF h[kftAk` z<rx Dr~mAn<k+lv
alskmfn` etArv m<dl` upyA g[nFmx an<m[tfy lbA dF a[t. Eb[vfn` emelAv s[p
smZpt` prfeBA`jny hA esUBAgYy udA krg[nFm sHdhA gfhf jFvft h[wgs`vA
g[nFm ebUd`D s[d[h[vt=n` vVeyn` apeg` y<t=kmk` d evyf. Em p&tfpt`tfvlx
an<k+lv p&AeyA`gfkt`vyx m<l`t[n` edmfn` EdfendA cr~yA s[ls<mZ krgn`en` nmZ
2

7. p&tYOS vVeyn` ik`mnfn`m gfhf smAjey` sfyl< ednAxm s[pvt` vAsnAvn`t
esUBAgYmt` jFvft gtkfrFemZ vAsnAv udAvn< a[t.
emm kr~tvYey` p&DAn aep`OSAv vn<ey` b<z<n` vhn`es` vfsfn` ed`Vft
sd`Dr~my phs<evn`m avebA`D krgnfmfn` gfhf jFvft vwAt` ar~Tvt` krg[nFmx ymZ
mg epn`vFmk` kfrFmy. ut=mZ V&F sd`Dr~mey` bfHdk` vn emm vxfnA s>t& ster~
prfvr~tn srl sf^hl hA i^g&Fsf bsfn`, h[kf s{mvfxm evn` evn`v kr[N< vVeyn`
epL gs`vA a[t. Eb[vfn` E`vA phs<evn` kfyvFmxt` ar~TAvebA`Dy lbA g[nFmxt`
upkArF vn< a[t. emm b<d`D BASft elUkfk vVeyn` sAr~Tk jFvft gtkfrFmxt`
elAekA`t`tr s[p smZpt` at` vfHdFmxt` mg epn`vn< a[t.
emm g&$Ty sks` kfrFmx apv unn`z< kr v> sh mg epn` v>, Eemn`m
eprvdn lfyA z<n`, k[nwAevZ exAerAn`exA` mhA vfhArvAsF, dhmZ pAsel`
p&DAnAcAr~y, aDYApnevZdF p>jY uw<pfhfl`el` vfmlb<d`Df s`vAmFn` vhn`es`x nms`kAr
p>r~vkv egUrvy p<d krm<.
Eemn`m embHz< kxy<t=vlx apx nftrm shAy edn, emm g&$Ty al^kAr
els s[ksFmx tAOSN shAy lbAz<n`, p<b<z, as^gA, cmflA, sh acl yn
<
aAdrNFy z> dr[vn`x s`t=tfvn`t vn atr emyfn` ap at`pt` krgn`nA sfyHE pfn`
an<emA`dn` krm<.
sfyHE st`veyA` nfz<k` evt`vA! nFerA`gF evt`vA! s<vpt` evt`vA!
s[ks<m:- vF. vF. ep&`mvr~Dn sh
dyA ep&`mvr~Dn
Buddhist guide lines for Happiness
Introduction
Buddhism is the religion of Enlightenment-where the emphasis on great
compassion and wisdom, which was expounded about 2553 years ago by the
Buddha. It is one of the oldest religions still being practised in the whole world,
hostile to worldly progress and happiness. The four sermons presented here namely
– Mangala, Parabhava, Vyagghapajja and Sigalovada – explain us how to gain
prosperity and happiness, how to avoid material, moral and spiritual downfall and
enlighten us on the blessings in life to win the bliss of deliverance. These four
suttas are very useful and practical guidelines for every day life, to lead personal
improvement, spiritual progress and social development.
Some people used to criticise that the Buddha was not unduly concerned
with the social life, economic progress, worldly happiness and material welfare of
his lay disciples in the modern world. Those same people who have not properly
3

8. read or heard about Buddhism say it is a pessimistic religion. Some others have
tried to show that this teaching meant or relevant only for monks and nuns who
have renounced the worldly life. Further they say ordinary lay people could not
follow or practise Buddha‟s Teaching and come to conclusions that Buddhism is
not significant to 21 st century humanity.
These misconcepts that come from a lack of clear understanding of what
Buddha taught are wrong. But when you read and understand what you find in
these suttas you will very quickly dispel any such misinformed views. Very soon
you find these four sermons are very useful and practical guide lines for every day
life, which serve as a foundation for intellectual and ethical development.
All these suttas mentioned here are shining examples that reflects such
criticism is entirely unwarranted. The Buddha had emphasized that without some
degree of economic well being spiritual progress was entirely difficult. He
therefore asked his lay disciples to earn money in a righteous way as much as
possible without being lazy. So try your best to adjust yourself to live according to
these noble principles where you can win every happiness and prosperity in this
world. The Buddha has shown the clear way, we just only need to follow all these
guide lines and practise of which brings immediate results.
The main intention of this task is to make the teaching of Buddha more
accessible and easy understood. These four valuable suttas mainly related to code
of discipline are presented in Sinhala and English translations to make more easier
to read and understand and practice with every devotion to achieve prosperity and
happiness in this life and next.
We are so much grateful with all respect to Venerable Udupihille
Wimalabuddhi Thero (B.Ed), the Principal of the Dhamma School of the Toronto
Maha Vihara in Canada, for his sincere and unstinting support. He encouraged us
with necessary guidence and useful suggestions to bring this book to its present
form. We also extend our sincere thanks for his kindness to write a Forward for
this book.
In preparing this book we have been helped as on earlier occasions by our
loving children Pubudu, Asanga, Chamila, and Achala. We thank them for their
kind valuable support and effort in outstanding technical editing. May they all
share this fortune of Merits.
May all beings be happy, healthy and well!
Prepared by - V. V. Premawardena & Daya Premawardena.
4

9. mhA m^gl s<t`t^ - mhA m^gl s>t&y
Maha Mangala Sutta
The Discourse on Blessings
tf&pfxkey` K<d`dk nfkAyx ayt` s<t`t nfpAteyhf En mhA m^gl s>t&y
ebUd`D s[d[h[vt=n` atr itA jnp&fyy. m^gl kr[N< itA srlv gATAmy
s`vr{peyn` idfrfpt` vF a[tf ay<r[ oZn{m ayk=eg` mtkey` phs<evn`m !HdFyAmx
upkArF evZ. tvd gfhf jFvfty yhmgx eyAm< krvn, vhAm p&tfPl at`vfHdfy h[kf
emZ gATA epeLhf a[t=lt` m^gl kr[N< s`t&F p<r[S eB`deyn` etArv oZn{m vys`
kAN`wyk ayx v<vd phs<evn` pfLfp[dfy h[kfy. Ees`m oZn{m t#vyk sfxfn,
oZn{m aAgmk` adhn, oZn{m aDYApn mxZxmk sfxfn ayx d phs<evn`m
s$dfxZXfkvm p&tfPl enlA gt h[kf prfdf s[ksF a[t.
.
emm v[dgt` s>t&eyhf sfyl< ednA vfsfn`m p&g=N kL h[kf ut=mZ m^gl
kr[N< 38 k` sft` gn`nA ay<rfn` d[k`evZ. EmHgfn` ap atr m<l` b[s egn a[tf s<B
nfmft,
f vAsnA Vk`tfy v[nf mf#TYA vfV`vAsvlfn` etArv, yhpt` nfv[rdf kAy
kr~m, vcF kr~m hA menA` kr~m ekerhf vfV`vAsy a[tf ekAx E`vA eds s<BvAdFv
b[lFmx apv unn`z< krvyf. EdfendA jFvftey` dF apx upkArF vn yh mg
epn`vn ut=mZ m^gl kr[N< emhf d[k`evn atrm b<z< dhemZ m>lfk prmAr~Ty vn
nfr~vANy sAOSAt` kr g[nFmx d k&meyn` eyAm< krvA a[t. evnt` uped`Vyk`
enAm[tfv v<v d eknk=x elUkfk emn`m elA`ekA`t`tr aBfvRd`Dfy slsA g[nFmx
h[kf smZp>r~N upeds` mAlAvk` emm m^gl s>t&eyhf a[t=lt` evZ.
This mangala sutta find in Tipitaka - Khuddaka Nikaya - Sutta Nipata - is one of
the most important and popular teachings in Buddhism. It is so well known among
all Buddhists is because of the wide range of teachings within a few easily
remembered stanzas or verses. Though this discourse is proclaimed by Buddha it
also provides unfailing guidance, capable of direct application and immediate
fruitful use by people in all walks of life, irrespective of differences of sex or status,
race or religion, creed or education.
There are all together thirty eight (38) good qualities or highest blessings to be
developed by every one, introduced in a very pleasant way in this great sermon. It
reflects a new light on new angle on luck, omens, auspiciosness and encourage
reliance upon on one‟s own good deeds, speech, and thoughts. This teaching
includes the most basic blessings or useful practical guidelines, each and every one
should have and lead gradually to the highest qualities required to win the ultimate
blessings of Nibbana. It is a complete manual for building up successful and
stable life, without any need for supplication to power besides oneself. This is the
main purpose of this sutta.
5

10. Ev^ em s<t^:
Ek^ smy^ BgvA sAv#Tfy^ vfhrtf, ejtven anATpfN`wfks`s aArAem. aT
eKA aJ`JtrA edvtA aBfk`kn`tAy rt`tfyA aBfk`kn`tvN`NA ekvlkp`p^
ejtvn^ oBAes#vA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvn`t^ aBfvAed#vA
Ekmn`t^ axZXAsf. Ekmn`t^ XftA eKA sA edvtA Bgvn`t^ gATAy aj~ODBAsf.
mA vfsfn` emes` asn ldF:
Ek` smeyk`hf BAgYvt=n` vhn`es` s[v[t` n<vr smFpeyhf ej~tvn nmZ v>
aen`pfHw< sfx<h<eg` aArAmeyhf v[w vsn es`k. Ekl`hf vnAhF, Ek`trA dfvY
p<t&eyk` rAt&feyhf p&Tm yAmy ik`m v> kl`hf yhpt` VrFr vr~Neyn` y<t=v sfyl<
ej~tvny bb<l<vA, BAgYvt=n` vhn`es` ymZ t[enk`hf d, Et[nx ELMfey`y. ELM,
BAgYvt=n` vhn`es`x nms`kAr ekAx Ekt`pesk sfxfey`y. Ekt`pesk sfxf Em
dfvY p<t&yA BAgYvt=n` vhn`es`x gATAvkfn` emes` kr[N< s[L keL`y.
Thus, have I heard:
On one occassion The Blessed One was dwelling at the monastery of
Anathapindika, in Jetha‟s Grove, near Savatthi. Now, when the night was far
advanced, a certain deity, whose surpassing splendour illuminated the entire Jetha
Grove came into the presence of the Blessed One and drawing near, respectfully
saluted him, and stood on one side. Standing thus he addressed the Blessed One in
verse.
1. bh> edvA mn<s`sA c – m^glAnf acfn`ty<^
aAk^KmAnA esAt`TAn^ - b&{hf m^glm<t`tm^.
edelAv yhpt k[mtf edvfeyA` d, mn<SYeyA` d, m^gl kArNyn` sft+h. Em
edvf mfnfs<n`x an<kmZpAevn` hft s<v Elvn ut=mZ m^gl kr[N< ed`VnA kL
m[nvf.
Many deities and men, yearning after good have pondered on Blessings. Pray,
tell me the highest Blessings.
emt[n` sfx Ek` Ek` gATAv sh Ehf En m^gl kr[N< d[k` evZ.
2. aesvnA c bAlAn^ - pN`wftAn^ c esvnA
p>jA c p>jnFyAn^ - Et^ m^glm<t`tm^.
 aesvnA c bAlAn^ - an<vN bAlyn` es`vny enAkfrFm – to avoid the
company of fools
 pN`wftAn^ c esvnA - pN`wftyn` es`vny kfrFm – to associate with
the wise
 p>jA c p>jnFyAn^ - b<d`DAdF pfdfy y<t`tn` pfdFm – to honour those who
are worthy of honour
6

11. 3. ptfr{p edsvAesA c – p<bZeb c ktp<J`JtA
at`t smZmA pNfDf c – Et^ m^glm<t`tm^.
 ptfr{p edsvAesA c - s<z<s< epedesk vfsFm – to reside in a suitable
locality
 p<bZebZ c ktp<J`JtA - epr kL pfn` a[tf bv – to have done
meritorious actions in the past
 at`t smZmA pNfDf c - sft mnAv pfhfx<vFm – to set oneself in the right
course
4. bAh<scZc^ c sfp`p^ c – vfneyA c s<sfk`KfetA
s<BAsftA c yA vAcA – Et^ m^glm<t`tm^.
 bAh<scZc^ c – ebAehA` a[s> pfr{ t[n` a[tf bv – to have much (vast)
learning
 sfpp^ c - Vfl`p (hs`t kr~mAn`tAdF) d[nFm – to be skillful (proficient
`
at work) in handicrafts
 vfneyA c s<sfk`KfetA – mnA hfk`mFemn` y<t= vfnygr[k bv – to be
well trained in a code of discipline
 s<BAsftA c yA vAcA – yhpt` vcn kFm – to practise pleasant speech
5. mAtApft+ upxZXAn^ - p<t`tdArs`s s^gehA
anAk=lA c kmZmn`tA – Et^ m^glm<t`tm^.
 mAtApft+ upxZXAn^ - mvZpfynx uvx[n` kfrFm – to support our parents
 p<t`tdArs`s s^gehA – aM<dr[vn`x s^g&h kfrFm – to cherish wife and
children
 anAk=lA c kmZmn`tA – nfrv<l` kr~mAn`t a[tf bv – to engage in
peaceful occupations
6. dAn^ c DmZmcrfyA c – JAtkAn^ c s^gehA
anvj~jAnf kmZmAnf – Et^ m^glm<t`tm^.
 dAn^ c – dn` dFm – to be charitable (generous in giving)
 DmZmcrfyA c – Dr~meyhf (ds k=sl`h) h[sfrFm – righteous in conduct
f
 JAtkAn^ c s^gehA – n{ynx s^g&h kfrFm – the helping of relatives
 anvj~jAnf kmZmAnf – nfv[rdf kf&yA a[tf bv – blameless actions
7. aArtf vfrtf pApA – mj~jpAnA c sJ`JemA
ap`pmAedA c DmZemZs< - Et^ m^glm<t`tm^.
 aArtf (pApA) – pApeyhf enAa[l`m - to have no desire for evil
7

12.  vfrtf pApA – ak=sleyn` evn`vFm – to abstain from evil (unwholesome
actions)
 mj~jpAnA c sJ`JemA – mt`p[nfn` v[LkFm – to refrain from
intoxicants
 ap`pmAedA c DmZemZs< - s[m k=sl` dhmZhf pmA enAvFm – steadfastness
in virtue
8. gArevA c nfvAetA c – sn`t=xZXF c ktJ`Oz<tA
kAeln DmZm svN^ - Et^ m^glm<t`tm^.
 gArevA c – gr[ kL y<t`tn`x gr[ kfrFm – to be respectful
 nfvAetA c – yxht` pht` bv (nfhtmAnF bv) – to be humble
 sn`t=xZXF c – ld edyfn` st=x<vFm – contentment
 ktJ`Oz<tA – kL g=N s[lkFm – to be grateful
 kAeln DmZmsvN^ - s<z<s< kl`hf dhmZ a[sFm – listen to the Dhamma
in due occations
9. Kn`tF c esAvcs`stA – smNAn^ c ds`sn^
kAeln DmZm sAkcZCA – Et^ m^glm<t`tm^.
 Kn`tF c – ivsFm – to be patience
 esAvcs`stA – kFkr[ bv – to be obedient
 smNAn^ c ds`sn^ - V&mNyfn` d[kFm – to associate with monks
 kAeln DmZm sAkcZCA – s<z<s< kl Dr~m sAkcZCA kfrFm – have
religious discussions on due occations
10. tepA c b&h`mcrfy^ c - arfyscZcAn ds`sn^
nfbZbAN scZCfkfrfyA c – Et^ m^glm<t`tm^.
 tepA c – tps – self control – self restraint
 b&h`mcrfy^ c – ut=mZ h[sfrFm – a holy and chaste life
 arfyscZcAn ds`sn^ - sfv<ss` d[kFm – perception of the Noble Truths
 nfbZbAN scZCfkfrfyA c – nfvn` avebA`D kr g[nFm – realisation of
Nirvana
11. P<xZXs`s elAkDmZemhf – cft`t^ ys`s n kmZptf
aesAk^ vfrj^ eKm^ - Et^ m^glm<t`tm^.
 P<xZXs`s elAkDmZemhf – cft`t^ ys`s n kmZptf – axelA` dhmfn`
yemk=eg` sft kmZpA enAvFm – whose mind does not flutter by contact
with worldly contingencies
8

13.  aesAk^ - eVA`k rhft bv – to be free from sorrow
 vfrj^ - rAgAdF ekels` z>vflf n[tf bv – to be free from defilements
 eKm^ - bfy rhft bv – to have lasting peace and security
12. EtA dfsAnf kt`vAn – sbZbt`TmprAjftA
sbZbt`T esAt`Tf^ gcZCn`tf - t^ ets^ m^glm<t`tm^’tf.
embHz< yhpt` kr[N< an<gmny krn`nA v> ay, sfyl< tn`hf enAp[rz<nAh<
sfyl< t[n s[ptx eytf. ov<nx emm kr[N< axtfs (38) ut=mZ mHg=l` kr[N<
evZ. edelAv v[w sdA ln kr[N< evZ.
To them, fulfilling matters such as these (38), everywhere (ever remain)
invincible (too strong to be defeated), in every way moving happily – these are
the highest blessings.
9

14. prABv s<t`t^ - prABv s>t&y
Parabhava Sutta
s>t& pfxkey`, K<d`dk nfkAyx ayt` s<t`t nfpAteyhf En prABv s>t&eyn`
vfs`tr ekern`en` p<d`glyA prfhAnfyx pm<N<vn eh`t= sADk hA E`vAyfn` mfdFm
sHdhA an<gmny kLy<t= k&fyAmAr~g sm>hykf. itA ekxf s>t&yk` vn emhf En
kr[N<vlfn` eknk=eg` eBUtfk hA aADYAt`mfk jFvfty pfrfhF avsAney` ast=xx hA
z<kx pt`vn ay<r[ m[nvfn` p[h[dflf kryf. aAr~Tfk dfy<N<v hA aDYAt`mfk dfyN<v
yxpt` vFemn` eknk=x emelAv vVeyn` emn`m prelAv vVeyn` d kfsf kelk
st=xk` ehA` pvtfn sAmyk` blAepAerAt`t= vfy enAh[kfy. Em nfsA mnA n<vNfn`
hA sfhf b<d`Dfeyn` emm prfhAnf lOSN et`r[mZ egn vfvfD uvz<r[vlfn` mfdF VAn`t
s<n`dr nfvn` mgx eyAm< vFmx ut`sAh kxy<t=y.
This sermon in Sutta Nipata of Kuddhaka Nikaya explains us the causes of
downfall and guides us how to avoid those causes of downfall in our all activities.
It is a very short sutta which teaches us the causes of downfall. Each of the causes
of downfall shuts a person off from the path of material and spiritual progress, and
will eventually lead to unhappiness and suffering. Those causes of downfall are the
main reason for one‟s financial disasters and spiritual decline and never enjoy true
and lasting peace and happiness here in this life and future. So be wise, alert and
mindful and remember all those causes of downfall to get rid of all various
misfortunes and finally enter the Path of Purity.
Ev^ em s<t^:
Ek^ smy^ BgvA sAv#Tfy^ vfhrtf ejtven anATpfN`wfks`s aArAem. aT
eKA aJ`JtrA edvtA aBfk`kn`tAy rt`tfyA aBfk`kn`tvN`NA ekvlkp`p^
ejtvn^ oBAes#vA eyn BgvA etn<ps^kmf. ups^kmf#vA Bgvn`t^ aBfvAed#vA
Ekmn`t^ axZXAsf. Ekmn`t^ XftA eKA sA edvtA Bgvn`t^ gATAy aj~ODBAsf:
mA vfsfn` emes` asn ldF:
Ek` smeyk`hf, BAgYvt=n` vhn`es` s[v[t` n<vr smFpeyhf ejtvn nmZ v>
aen`pfHw< mh sfx< vfsfn` krvn ld aArAmeyhf v[w vsn es`k. ik`bft`etn`
Ek`trA ed`vtAevk` rAt&fey` p&Tm yAmy ik`m<N< kl`hf atfVyfn` menA`Q v> Cvf
vr~N a[t`et` ejtvn vfhAry m<HEl`l bb<HEvA BAgYvt=n` vhn`es` ymZ t[enk`hf d,
Et[nx ELMfey`y. EL[M, BAgYvt=n` vhn`es`x mnAekAx v[Hd Ekt`pesk
sfxfey`y. Ekt`pesk sfxfyA v> E` edvf etemZ BAgYvt=n` vhn`es`x gATAvkfn`
emes` kr[N< s[L keL`y.
10

15. Thus have I heard:
Once the Exalted One was dwelling at Anathapindika's monastery, in the Jeta
Grove, near Savatthi. Now when the night was far spent a certain deity whose
surpassing splendour illuminated the entire Jeta Grove, came to the presence of the
Exalted One and drawing near, respectfully saluted Him and stood at one side.
Standing thus, he addressed the Exalted One in verse:
1. prABvn`t^ p<rfs^ - my^ p<cZCAm egAtm^
Bgvn`t^ p<xZX<mAgmZm - kf^ prABvetA m<K^?
ap h[mednm pfrfehn`nA v> p<r[SyA g[n egUtmyn` vhn`es`egn` asA
d[ngn`nA pfNfs vfcArmZh. BAgYvt=n` vhn`es` vfcArn< pfNfs p[mfNfeym<.
st`vyA pfrfehn edArx< kver~d?
Having come here with our questions to the Exalted One, we ask thee, O
Gotama, about man's decline. Pray, tell us the cause of downfall.
2. s<vfjAenA Bv^ ehAtf - s<vfjAenA prABevA
DmZmkAemA Bv^ ehAtf - DmZmeds`sF prABevA.
dfy<N<vx pt`vn p<d`glyA m[nvfn` dt h[kfy. pfrfhFmx pt`vn p<d`glyA d
m[nvfn` dt h[kfy. sd`Dr~myx k[mtf p<d`glyA dfy<N<vx pt` evZ.
sd`Dr~myx ak[mtf (d`evZS krn) p<d`glyA pfrfhFmx pt` evZ.
Easily known is the progressive one. Easily known he who declines. He
who loves Dhamma progresses. He who is averse to Dhamma, declines.
3. itf eht^ vfjAnAm - pXemA esA prABevA
z<tfy^ BgvA b&{hf – kf^ prABvetA m<K^?
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey pLm<evnf prfhAnf kArNy
<
vn`en`y. BAgYvt=n` vhn`s, edevnf pfrfehn kArNy vdAL m[nvf.
pfrfhFmx kArNA kver~d?
Thus much do we see: this is the first cause of one's downfall. Pray, tell us
the second cause.
4. asn`ts`s pfyA ehAn`tf - sn`et n k=r[et pfy^
ast^ DmZm^ erAectf - t^ prABvetA m<K^.
ast`p<r[Syfn`x pf&y vFm, st`p<r[Syfn`x pf&y enAvFm, ast`p<r[S Dr~myx
k[mtf vFm, yn emZvA pfrfhFmx kArNA evZ.
The wicked are dear to him, with the virtuous he finds no delight, he prefers
the creed of the wicked - this is a cause of one‟s downfall.
11

16. 5. itf eht^ vfjAnAm - z<tfeyA esA prABevA
ttfy^ BgvA b&{hf – kf^ prABvetA m<K^?
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm<. Ey edv[nf prfhAnf kArNy
vn`en`y. BAgYvt=n` vhn`s, t=n`v[nf pfrfehn kArNy vdAL m[nvf.
pfrfhFmx kArNA kver~d?
Thus much do we see: this is the second cause of one's downfall. Pray, tell
us the third cause.
6. nfd`dAsFlF sBAsFlF - an<xZXAtA c eyA nerA
alesA ekADpJ`JAeNA - t^ prABvetA m<K^.
nftr nfdn s<HT bv, ebAehA` ay smHg nfS`Pl kTAevhf eydFmx k[mtf bv,
vFr~yy enAm[tfkm, als bv, kfepn s<HT bv, yn emZvA pfrfhFmx kr[N<y.
Being fond of sleep, fond of company, indolent, lazy and irritable – this is a
cause of one‟s downfall.
7. itf eht^ vfjAnAm - ttfeyA esA prABevA
ct=#T^ BgvA b&{hf – kf^ prABvetA m<K^?
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey t=n`v[nf prfhAnf kArNy
<
vn`en`y. BAgYvt=n` vhn`s, strv[nf pfrfehn kArNy vdAL m[nvf.
pfrfhFmx kArNA kver~d?
Thus much do we see: this is the third cause of one's downfall. Pray, tell us
the fourth cause.
8. eyA mAtr^ vA pftr^ vA - jfN`Nk^ gteyAbZbn^
ph>sn`etA n Brtf - t^ prABvetA m<K^.
ymZ kfsfevk` jrAvx pt` v> (mhHE vfyx pt` v>), eyAv<n` bv egvF gfyA v>
m{Nfyn` ehA` pfyANn` ehA` tmA epAehAst` v<vt` (s<ves` jFvt` v<vt`) ov<n`
epA`SNy enA eker~ d, E` mvZpfyn` epA`SNy enAkfrFm edelAvfn`m pfrfhFmx
kArNyyf vdAL es`k.
Though being well-to-do, not to support father and mother who are old and
past their youth - this is a cause of one's downfall.
9. itf eht^ vfjAnAm - ct=e#TA esA prABevA
pJ`cm^ BgvA b&{hf – kf^ prABvetA m<K^?
12

17. emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey strv[nf prfhAnf kArNy
<
vn`en`y. BAgYvt=n` vhn`s, ps`v[nf pfrfehn kArNy vdAL m[nvf.
pfrfhFmx kArNA kver~d?
Thus much do we see: this is the fourth cause of one's downfall. Pray, tell us
the fifth cause.
10, eyA b&Ah`mN^ vA smN^ vA - aJ`J^ vApf vNfbZbk^
m<sAvAedn vJ`ectf - t^ prABvetA m<K^.
ymZ kfsfevk` b&Ah`mNyk= ehA` V&mNyk= ehA` n[tehAt` kfsfvk` il`ln an`
yAckyk= ehA` ebAr[ kfemn` vJ`cA eker~d, Ey edelAvfn`m pfrfhFmx
kArNA evZ.
To deceive by falsehood a brahman or ascetic or any other mendicant - this is
a cause of one's downfall.
11. itf eht^ vfjAnAm - pJ`cemA esA prABevA
CxZXm^ BgvA b&{hf – kf^ prABvetA m<K^?
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey ps`v[nf prfhAnf kArNy
<
vn`en`y. BAgYvt=n` vhn`s, syv[nf pfrfehn kArNy vdAL m[nvf.
pfrfhFmx kArNA kver~d?
Thus much do we see: this is the fifth cause of one's downfall. Pray, tell us
the sixth cause.
12. ph>tvft`etA p<rfesA - shfrJ`eJA seBAjenA
EekA B=J`jtf sAD>nf - t^ prABvetA m<K^.
ebAehA` rn` rfdF m<t= m[Nfk` smZpt` a[tf, ebAehA` khvN< a[tf p<d`gleyk`
enAeyk` s>p vYJ`jneyn` y<k`t mfy<r[ rs a[tf ebAj<n` tm aM<dr[vn`xt`
enA dF tnfvm an<Bv eker~d, Ey prfhAnfyx kArNA evZ.
To have much wealth and ample gold and food, but to enjoy one's luxuries
alone - this is a cause of one's downfall.
13. itf eht^ vfjAnAm - CxZXemA esA prABevA
st`tm^ BgvA b&{hf – kf^ prABvetA m<K^?
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey syv[nf prfhAnf kArNy
<
vn`en`y. BAgYvt=n` vhn`s, st`v[nf pfrfehn kArNy vdAL m[nvf.
pfrfhFmx kArNA kver~d?
13

18. Thus much do we see: this is the sixth cause of one's downfall. Pray, tell us
the seventh cause.
14. jAtf#Td`eDA Dn#Td`eDA - egAt`t#Td`eDA c eyA nerA
sJ`JAtf^ atfmJ`eJtf - t^ prABvetA m<K^.
ymZ mn<SYeyk` jAtfy krN ekAx egn td mAny a[t`et`, Dny eh`t=
ekAx egn td mAny a[t`et`, egA`t&y eh`t= ekAx egn td mAny a[t`et`,
tmAeg` aveV`S n{yn` yxt` ekAx sftA d, E` sfy n{yn` yxt` ekAx d[kFm
E` st`vyA pfrfhFmx kArNA evZ.
.
To be proud of birth, of wealth or clan, and to despise one's own kinsmen -
this is a cause of one's downfall.
15. itf eht^ vfjAnAm - st`temA esA prABevA
axZXm^ BgvA b&{hf – kf^ prABvetA m<K^?
.
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey st`v[nf prfhAnf kArNy
<
vn`en`y. BAgYvt=n` vhn`s, axv[nf pfrfehn kArNy vdAL m[nvf.
pfrfhFmx kArNA kver~d?
Thus much do we see: this is the seventh cause of one's downfall. Pray, tell
us the eighth cause.
16. i#TfD<t`etA s<rAD<t`etA - ak`KD<t`etA c eyA nerA
ld`D^ ld`D^ vfnAestf - t^ prABvetA m<K^.
ymZ mn<SYeyk` pr s`tF&n` ekerhf elAl` v>ey` d, s<rA bFemhf elAl` v>ey` d,
z>ekLfeyhf elAl` v>ey` d, ld ld ymZ vs`t=vk` vfnAV kryf d, Ey pfrfhFmx
kArNA evZ.
To be a rake, a drunkard, a gambler and to squander all one earns - this is a
cause of one's downfall.
17. itf eht^ vfjAnAm - axZXemA esA prABevA
nvm^ BgvA b&{hf – kf^ prABvetA m<K^?
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm<. Ey axv[nf prfhAnf kArNy
vn`en`y. BAgYvt=n` vhn`s, nvv[nf pfrfehn kArNy vdAL m[nvf.
pfrfhFmx kArNA kver~d?
Thus much do we see: this is the eighth cause of one's downfall. Pray, tell us
the nineth cause.
14

19. 18. eshf dAerhf’sn`t=xZeXA - evsfyAs< pdfs`stf
dfs`stf prdAers< - t^ prABvetA m<K^.
tmAeg` BAr~yAvn` eh`t= ekAx egn enAst=x< v> yemk` evVYAvn` ekerhf
dk`nA l[ebyf d, prs`t&Fn` ekerhf dk`nA l[ebZ (a[s<r[ kryf) d, Ey pfrfhFmx
kArNA evZ.
Not to be contented with one's own wife, and to be seen with harlots and the
wives of others - this is a cause of one's downfall.
19. itf eht^ vfjAnAm - nvemA esA prABevA
dsm^ BgvA b&{hf – kf^ prABvetA m<K^?
.
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey nvv[nf prfhAnf kArNy
<
vn`en`y. BAgYvt=n` vhn`s, dsv[nf pfrfehn kArNy vdAL m[nvf.
pfrfhFmx kArNA kver~d?
Thus much do we see: this is the nineth cause of one's downfall. Pray, tell us
the tenth cause.
20. atFt eyAbZbenA epAesA - aAentf tfmZbr[#Tnf^
ts`sA is`sA n s<ptf - t^ prABvetA m<K^.
ik`m gfy eyUvn vys` a[tf p<r[Seyk` etm tfMfrf Pl v[nf tn a[tf
Ld[rfyk srN pAvAegn Eyf d, (ehetm) a[y tr[N p<r[Syk+ ptA edA`
yn Ir~SYAevn` rAt&feyhf enA nfdA d, E` kArNy pfrfhFmx kArNA evZ.
Being past one's youth, to take a young wife and to be unable to sleep for
jealousy of her - this is a cause of one's downfall.
21. itf eht^ vfjAnAm - dsemA esA prABevA
EkAdsm^ BgvA b&{hf – kf^ prABvetA m<K^?
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm. Ey dsv[nf prfhAnf kArNy
<
vn`en`y. BAgYvt=n` vhn`s, EekAeLAs`v[nf pfrfehn kArNy vdAL m[nvf.
pfrfhFmx kArNA kver~d?
Thus much do we see: this is the tenth cause of one's downfall. Pray, tell us
the eleventh cause.
22. i#Tf esAN`wf^ vfkfrNf^ - p<rfs^ vApf tAdfs^
is`srfys`mf^ XpAeptf - t^ prABvetA m<K^.
mt`sY mA^V s<rAevhf elAl` v> tRS`NA a[tf, E` mA^sAdfy nfsA smZpt` ps`
emn` vfs<r[vn (vfnAV krn) s<l< v> s`t&fyk ehA` tv d, EbHz< v> ehvt` Em
15

20. s`t&fy v[nf v> p<r[Syk= ehA` BAN`wAgArAdfy bAr dFemn` aDfptf bevhf tbA
d, ehvt` EkF edeyhf nfy<k`t eker~d, Ey pfrfhFmx kArNA evZ.
To place in authority a woman given to drink and squandering, or a man of a
like behaviour - this is a cause of one's downfall.
23. itf eht^ vfjAnAm - EkAdsemA esA prABevA
d`vAdsm^ BgvA b&{hf – kf^ prABvetA m<K^?
emZ prfhAnf kArNy vdAL prfd`edn`m dnfm<. Ey EekAeLAs`v[nf prfhAnf
kArNy vn`en`y. BAgYvt=n` vhn`s, edAeLAs`v[nf pfrfehn kArNy vdAL
m[nvf. pfrfhFmx kArNA kver~d?
Thus much do we see: this is the eleventh cause of one's downfall. Pray, tell
us the twelfth cause.
24. ap`peBAegA mhAtN`ehHA - Kt`tfey jAyet k=el
esA c rj~j^ p#Tytf - t^ prABvetA m<K^.
mHd v> upeBA`g prfeBA`g vs`t=vk` a[tf, mht` eBA`g tRS`NA a[t`etk` (ld
edykfn` st=x< enAvn`enk`) k`St&fy k=leyhf updF d, ehetm rAjYy
p&Ar~TnA eker~ d, Ey pfrfhFmx kArNA evZ.
To be of noble birth, with vast ambition and of slender means, and to crave
for rulership - this is a cause of one's downfall.
25. Eet prABev elAek - pN`wfetA smevk`Kfy
arfeyA ds`sn smZpn`enA - s elAk^ Bjet sfvn`tf.
emZ st`v elA`keyhf pfrfhFmx eh`t= vn iht d[k` v> kr[N<, ehAHdfn` prFk`SA
ekAx d[n gn`nA v> n<vN[tf p<d`glyA aAr~y dr~Vneyn` y<k`t v>ey` ut=mZ
v>, eOS`m v> elA`ky es`vny krn`en`y.
Knowing well these causes of downfall in the world, the noble sage endowed
with insight shares a happy realm.
16

21. sfgAl s<t`t^ - sfgAelA`vAd s>t&y
(gfhf vfny)
SIGALOVADA SUTTA
(The Layperson’s Code of Discipline)
ebUd`D elA`ky ehAHdfn` dn`nA sfgAelA`vAd s>t&y (sfgAl s>t&y) s>t& pfxkey`
dFG nfkAyx ayt`y. VflAdF g+N Dr~m v[wFm m>lfk ekAx egn ed`Vft emm
s>t&eyhf Dny ipyFm hA s^rOSNy, Dny vfnAV vn ay<r[, smAj smZb$DtA
p[v[t`vFemZ dF aenYAnY vVeyn` pfLfp[dfy y<t= vgkFmZ, mft&#vy aAdF p<d`gl
s^vr~Dny sHdhA atYvVY kr[N< rAVfyk` d[k`evZ. gfhfyn` sHdhAm ed`Vft b[vfn`
emyx gfhf vfny yyf d vYvhAr eker~. gRhs`T hA smAjgt jFvfty st=xfn` gt
kfrFmx avVY, gfhfyn` vfsfn` pfLfp[dfy y<t= vfny nFtf mAlAvk svfs`trAt`mk
vfg&hyk` emhf d[k`evZ.
ax<vAcAr~y b<d`DeGA`S hfmfeyA` emm s>t&y pfLfbHdv emes` pvstf.
‚gRhptfyk=eg` y<t+kmZ hA vgkFmZ kfsfm aw<vkfn` etArv dk`vn emm s>t&y gfhf
vfny nmZ evZ. emhf sHdhn` kr[N< ymZkfsfvk= pfLfpdfn`en` nmZ oh<eg` dfy<N<v mfs
prfhAnfy kfsfes`t` aep`OSA kL enAh[kfy.‛ tvz<rxt` emm s>t&y g[n kr[N<
dk`vn rFs` ewZvfwZs` m[tfNfy pvsn`en`, mfnfs<n` EkfenkA atr eemt&fy, aenYAnY
s<B sfd`Dfy vwvn aAcAr Dr~m pfLfbHdv svfs`trAt`mkv egn h[r d[k`evn evnt`
s>t&yk` b<d`D ed`VnAvn`hf ekAt[nkvt` dk`nx enAl[ebn bvyf.
Eb[vfn` v[wfhfxfyn`eg` sh dr[vn`eg` gRhs`T hA smAjgt jFvft sAr~Tk
kr g[nFmx s<z<s< evnt` aAcAr Dr~m mAlAvk` d[k`vfy enAh[kfy. ap kAeg`t`
aep`OSAv vfy y<t`et` emm ut=mZ uped`Vyn` pfLfegn avebA`Deyn` y<t=v pfLfpdfmfn`
tm jFfvft gmn sAr~Tk kr g[nFmx kxy<t= kfrFmyf. Ees`m vfV`vAseyn` hA
Bk`tfeyn` y<t=v, p&AeyA`gfkvm emm g=N Dr~m EdfendA jFvftyx smZb$D kr
g[nFemn` nfrn`tr st=x pvt`vA g[nFmx h[kfvn< enAan<mAny.
Sigalovada Sutta (Sigala sutta) which belongs to the Digha Nikaya in Sutta
Pitaka is one of the most well known discourses in Buddhist world. It is one of the
greatest and most valuable set of teachings which deals with basic morality,
building and preserving wealth, friendships, the reciprocal responsibilities in social
relationaships, and the qualities of successful persons. It is also called GIHI
VINAYA or laymen‟s discourse. The laymen‟s code of dicipline or layman‟s
Dhamma. This sutta beautifully discribes and gives a clear picture of the domestic
and social life of the lay people.
Commenting on this sutta Ven. Buddhaghosa says: “ Nothing in the duties of
a householder is left unmentioned. This sutta is called the Vinaya of the house
holder. Hence in one who practises what he has been taught in it, growth is to be
looked for, not decay.” Further to this Mrs. Rhys Davids adds: “The Buddha‟s
17

22. doctrine of love and goodwill between man and man is here set forth in a domestic
and social ethics with more comprehensive detail than else where.”
So no other disciplinary rules or social or domestic ethics are required to
train adults and children except what has been taught in this sutta. As such our
earnest desire is that those who are able to understand and appreciate these valuable
instructions given in this sutta, to adopt yourself as a guide to strengthen your
confidence, devotion and practical knowledge for the attainment of ever lasting
Happiness.
Ev^ em s>t^:
Ek^ smy^ BgvA rAjgeh vfhrtf, evHTven kl$dk nfvAep. etn eKA
pn smeyn sfgAlekA ghptfp<t`etA kAls`esv v<xZXAy rAjghA nfk`Kmf#vA
al`lve#TA al`lekesA pJ`jlfekA p<T<d`dfsA nms`stf, p<r#Tfm^ dfs^, dk`KfN^ dfs^,
pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfs^.
mA vfsfn` emes` asn ldF:
Ek` kelk BAgYvt=n` vhn`es` rjgh n<vr kln`dk nfvAp nmZ v> evHTvn
vfhAreyhf vAsy krn es`k. Ekl sfHgAlk nmZ gRhptf p<t& etm kl` a[tfvm
n[gfx rjgh n<vrfn` pfxt`v egAs` ett` v> a[Hz<mZ a[tfv, ett` v> hfseks` a[tfv,
a[Hdflf b[Hdegn ebAehA` dfVAvn` nms`kAr krn`en`y, eprdfg dfVAv, dk=N< dfVAv,
bxhfr dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn`.
Thus have I heard:
On one occasion the Exalted One was dwelling in the Bamboo Grove, the
Squirrels' Sanctuary, near Rajagaha. Now at that time, young Sigala, a
householder's son, rising early in the morning, departing from Rajagaha, with wet
clothes and wet hair, worshipped with joined hands the various quarters: the East,
the South, the West, the North, the Nadir and the Zenith.
aT eKA BgvA p<bZbN`hsmy^ nfvAes#vA pt`tcFvrmAdAy rAjgh^ pfN`wAy
pAvfsf. ad`dsA eKA BgvA sfgAlk^ ghptfp<t`t^ kAls`esv v<xZXAy rAjghA
nfk`Kmf#vA al`lv#T^ al`leks^ pJ`jlfk^ p<T<d`dfsA nms`sn`t^, p<r#Tfm^ dfs^,
dk`KfN^ dfs^, pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfs^. dfs`vAn
sfgAlk^ ghptfp<t`t^ EtdevAc:
ik`bftf BAgYvt=n` vhn`es` ud{snm h[Hd eprv pA sfv<r[ !egn, rjgh
n<vrx pfHw< pfNfs pfvfsf es`k. Evfx, kl` a[tfvm n[gfx rjgh n<vrfn` nfk`m,
ett` v> a[Hz<mZ a[tfv, ett` v> eks` a[tfv, eprdfg dfVAv, dk=N< dfVAv, bxhfr
dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn` ebAehA` dfVAvn`x a[Hdflf b[Hd
nms`kAr krn`nA v> sfgAlk gRhptf p<t&yA z<x< es`k. d[k sfgAlk gRhptf
p<t&yAx emes` kF es`k:
18

23. Then the Exalted One, having robed himself in the forenoon took bowl and
robe, and entered Rajagaha for alms. At that time, young Sigala, rising early in the
morning, departing from Rajagaha, with wet clothes and wet hair, worshipped with
joined hands the various quarters: the East, the South, the West, the North, the
Nadir and the Zenith. Now He saw young Sigala worshipping thus and spoke to
him as follows:
‚kfn`n< eKA #v^ ghptfp<t`t, kAls`esv v<xZXAy rAjghA nfk`Kmf#vA
al`lve#TA al`lekesA pJ`jlfekA p<T<d`dfsA nms`ssf, p<r#Tfm^ dfs^, dk`KfN^ dfs^,
pcZCfm^ dfs^, ut`tr^ dfs^, ehxZXfm^ dfs^, uprfm^ dfsn`tf?‛
‚gRhptf p<t&y, k=mk` ehyfn` n<M kl` a[tfvm n[gfx rjgh n<vrfn` nfk`m,
ett` v> a[Hz<mZ a[tfv, ett` v> eks` a[tfv, eprdfg dfVAv, dk=N< dfVAv, bxhfr
dfVAv, ut=r[ dfVAv, yx dfVAv, uw dfVAv vVeyn` ebAehA` dfVAvn`x a[Hdflf b[Hd
nms`kAr krn`enhf d?‛
"Wherefore do you, young householder, rising early in the morning,
departing from Rajagaha, with wet clothes and wet hair, worship, with joined hands
these various quarters: the East, the South, the West, the North, the Nadir and the
Zenith?"
‚pftA m^ Bn`et, kAl^ kerAn`etA Ev^ avc: ‘dfsA tAt, nms`esyYAsF’tf.
esA eKA ah^ Bn`et, pft= vcn^ sk`kerAn`etA gr[kerAn`etA mAenn`etA
p>ejn`etA kAls`esv v<xZXAy rAjghA nfk`Kmf#vA al`lve#TA al`lekesA
pJ`jlfekA p<T<d`dfsA nms`sAmf, p<r#Tfm^ dfs^, dk`KfN^ dfs^, pcZCfm^ dfs^, ut`tr^
dfs^, ehxZXfm^ dfs^, uprfm^ dfsn`tf.‛
‚s`vAmFn` vhn`s, mAeg` pfyA m[ern kl mx emes` kFey`y. ‘dr[v,
dfVAvnx nms`kAr krv.’ s`vAmFn` vhn`s, E` mm pfyAeg` vcnyx st`kAr
krn`enmZ, egUrv krn`enmZ, b<h<mn` krn`enmZ, p>jA krn`enmZ, kl` a[tfvm
n[gfx rjgh n<vrfn` nfk`m, ett` v> a[Hz<mZ a[tfv, ett` v> hfseks` a[tfv, a[Hdflf
b[Hdegn eprdfg dfVAv, dk=N< dfVAv, bxhfr dfVAv, ut=r[ dfVAv, yx dfVAv, uw
dfVAv vVeyn` ebAehA` dfVAvn`x nms`kAr krmf‛yf kFey`y.
"My father, Lord, while dying, said to me: „The six quarters, dear son, you
shall worship.‟ And I, Lord, respecting, revering, reverencing and honouring my
father's word, rise early in the morning and leaving Rajagaha, with wet clothes and
wet hair, worship with joined hands, these six quarters, the East, the South, the
West, the North, the Nadir and the Zenith."
‚n eKA ghptfp<t`t, arfys`s vfney Ev^ CddfsA nms`sftbZbA‛tf.
“gRhptf p<t&y, aAr~y vfneyhf emes` sdfVAevA` enAv[Hdfy y<t`tAh<y‛
19

24. "It is not thus, young householder, the six quarters should be worshipped in
the discipline of the noble."
‚yTA kT^ pn Bn`et, arfys`s vfney Cd`dfsA nms`sftbZbA? sAD< em Bn`et
BhvA tTA DmZm^ edest=, yTA arfys`s vfney Cd`dfsA nms`sftbZbA‛tf.
‚s`vAmFn` vhn`s, aAr~y vfneyhf ekes` nmZ sdfVAevA` v[Hdfy y<t`tAh< d?
s`vAmFn` vhn`s, aAr~y vfneyhf sdfVAevA` ymZ prfd`dkfn` v[Hdfy y<t`tAh< d,
Eprfd`edn`` BAgYvt=n` vhn`es` mx Dr~my ed`VnA kL m[nv[‚yf (kFey`y).
"How then, Lord, should the six quarters be worshipped in the discipline of
the noble? It is well, Lord, if the Exalted One would teach the doctrine to me
showing how the six quarters should be worshipped in the discipline of the noble."
‚etnhf ghptfp<t`t s<NAhf, sAD<k^ mnsf kerAhf, BAsfs`sAmF‛tf. ‚Ev^
Bn`et‛tf eKA sfgAelA ghptfp<t`etA BhvetA pcZcs`esAsf.
‚gRhptf p<t&y, Ees` vF nmZ asv. ehAHdfn` sfhfey` tbA gn<v. kfyn`enmf.‛
‚Ees`y, s`vAmFn` vhn`s‛ yyf E` sfgAlk gRhptf p<t&yA BAgYvt=n` vhn`es`x
pfLfvdn` z<n`en`y.
"Well, young householder, listen and bear it well in mind. I shall speak."
"Very good, Lord," responded young Sigala.
BgvA EtdevAc:
yetA eKA ghptfp<t`t, arfysAvks`s ct`tAerA kmZmkfelsA phFNA
ehAn`tf, ct+hf XAenhf pApkmZm^ n kerAtf, C c eBAgAn^ apAym<KAnf n esvtf,
esA Ev^ c<d`dspApkApgetA, Cd`dfsApxfcZCAdF, uByelAkvfjyAy pxfpn`enA ehAtf,
ts`s ay^ ecv elAekA aArd`eDA ehAtf perAc elAekA, esA kAys`s eBdA
prmZmrNA s<gtf^ sg`g^ elAk^ uppj`jtf.
BAgYvt=n` vhn`es` emes` vdAL es`k:
gRhptf p<t&y, ymZ klk pxn` ut=mZ V&AvkyA vfsfn` kr~m k`el`V strk`
z<r[ krn ld`ed` d, kr[N< strkfn` pvZ kmZ enAeker~ d, vs`t= vfnAVyx eh`t= v<
kr[N< sy es`vny enAeker~ d, ehetm emes` dAhtrk` v> lAmk gtfvlfn` evn`
v>ey` sy dfVAvn` By n>pdfn es` vsA tbn`enk`v edelAvm jy g[nFm pfNfs
pfLfpdfn`en` evyf. oh< vfsfn` emelAv d dfnn ld`ed` evyf. prelAv d dfnn ld`ed`
evyf. ehetm mrNfn` mt`ethf yhpt` gtf a[tf dfvY elA`keyhf updfn`en`y.
And the Exalted One spoke as follows:
Inasmuch, young householder, as the noble disciple has eradicated the four
vices in conduct, inasmuch as he commits no evil action in four ways, inasmuch as
he pursues not the six channels for dissipating wealth, he thus, avoiding these
20

25. fourteen evil things, covers the six quarters, and enters the path leading to victory
in both worlds: he is favoured in this world and in the world beyond. Upon the
dissolution of the body, after death, he is born in a happy heavenly realm.
kmZmkfelsA – kr~m k`el`V - Vices
ktms`s ct`tAerA kmZmkfelsA phFNA ehAn`tf? pANAtfpAetA eKA
ghptfp<t`t kmZmkfelesA, adfn`nAdAn^ kmZmkfelesA, kAems< mfcZCAcAerA
kmZmkfelesA, m<sAvAedA kmZmkfelesA, ims`s ct`tAerA kmZmkfelsA phFNA
ehAn`tF’tf. idmevAc BgvA.
oh< vfsfn` kvr nmZ kr~m k`el`V (apfrfs<z< kf&yA) htrk`` ph krn ld`ed`
evyf d?
What are the four vices in conduct that he has eradicated?
 pANAtfpAetA - st=n` m[rFm – destruction of life
 adfn`nAdAn^ - esArkmZ kfrFm – stealing
 kAems<mfcZCAcAerA - kAmeyhf vrdvA h[sfrFm – sexual misconduct
 m<sAvAedA - ebAr[ kFm – lying
yn stryf. oh< vfsfn` emZ apfrfs<z< kf&yA str ph krn ld`ed` evyf’ yyf
BAgYvt=n` vhn`es` vdAL es`k.
These are the four vices that he has eradicated. Thus spoke the Exalted One.
id^ v#vA s<getA, aTApr^ EtdevAc s#TA:
pANAtfpAt^ adfn`nAdAn^ m<sAvAedA c v<cZctf
prdArgmnJ`ecv np`ps^sn`tf pN`wftA’tf.
s<gt v> VAs`tRRn` vhn`es` emes` vdArA, n[vt emes` d p[vs> es`k:
st=n` m[rFm, esArkmZ kfrFm, kAmeyhf vrdvA h[sfrFm, ebAr[ kFm yyff kfyn<
lbn emZ str pN`wfteyA` p&V^sA enAkrt`’ yyf.
And when the Master had thus spoken, he spoke yet again:
Killing, stealing, lying and adultery, these four evils the wise never praise.
agtfgmnAnf – agtfyx yn pvZkmZ – Harmful actions
ktemhf ct+hf XAenhf pApkmZm^ kerAtf? C$dAgtf^ gcZCn`etA pApkmZm^
kerAtf, edAsAgtf^ gcZCn`etA pApkmZm^ kerAtf, emAhAgtf^ gcZCn`etA pApkmZm^
kerAtf, ByAgtf^ gcZCn`etA pApkmZm^ kerAtf.
21

26. kvr nmZ kr[N< strkfn` pvZ kmZ eker~d?
In which four ways does one commit evil action?
 C$dAgtf^ gcZCn`etA pApkmZm^ kerAtf - C$deyn` (a[l`emn`) agtfyx gfey`
pvZkmZ kryf - led by desire commits evil action
 edAsAgtf^ gcZCn`etA pApkmZm^ kerAtf - d`evZVeyn` agtfyx gfey` pvZkmZ
kryf - led by anger commits evil action
 emAhAgtf^ gcZCn`etA pApkmZm^ kerAtf - emA`heyn` agtfyx gfey` pvZkmZ
kryf - led by ignorance commits evil action
 ByAgtf^ gcZCn`etA pApkmZm^ kerAtf - Byfn` agtfyx gfey` pvZkmZ kryf
- led by fear commits evil action
yetA eKA ghptfp<t`t, arfysAvekA env C$dAgtf^ gcZCtf, n edAsAgtf^
gcZCtf, n emAhAgtf^ gcZCtf, n ByAgtf^ gcZCtf, iemhf ct+hf XAenhf pApkmZm^
n kerAtF’tf.
gRhptf p<t&y, ymZ eh`t=vkfn` aAr~y V&Avk etemZ C$deyn` agtfyx
enAgfey` d, d`evZSeyn` agtfyx enAgfey` d, emA`heyn` agtfyx enAgfey` d, Byfn`
agtfyx enAgfey` d, emZ kr[N< strfn` pvZ kmZ enAkryf.
But inasmuch as the noble disciple is not led by desire, anger, ignorance, and
fear, he commits no evil.
idmevAc BgvA. id^ v#vA s<getA aTApr^ EtdevAc s#TA:
C$dA edAsA ByA emAhA eyA DmZm^ atfvt`ttf
nfhFytf ts`s yesA kALpk`eK’v c$dfmA.
BAgYvt=n` vhn`es` emes` vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emes` vdArA,
n[vt d emes` ed`VnA kL es`k:
yemk` C$deyn` d, d`evZSeyn` d, Byfn` d, emA`heyn` d Dr~my ik`mvyf d,
E` t[n[t`tAeg` yss kHTvr pOSeyhf c$z&yA emn` pfrfehn`en`y.
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet
again:
Whoever through desire, hate or fear,
Or ignorance should transgress the Dhamma,
All his glory fades away
Like the moon during the waning half.
22

27. C$dA edAsA ByA emAhA eyA DmZm^ nAtfvt`ttf
aAp>rtf ts`s yesA s<k`kpk`eK’v c$dfmA’tf.
yemk` C$deyn` d, d`evZSeyn` d, Byfn` d, emA`heyn` d Dr~my enAik`mvA
d, E` t[n[t`tAeg` yss p<r pOSeyhf sHd emn` pfern`en`y.
Whoever through desire, hate or fear,
Or ignorance never transgresses the Dhamma,
All his glory ever increases
Like the moon during the waxing half.
C apAym<KAnf – vs`t= vfnAVm<K sy – The six channels for dissipating wealth
ktmAnf C eBAgAn^ apAym<KAnf n esvtf? s<rAemry-mj~jpmAdxZXAnA-
n<eyAegA eKA ghptfp<t`t eBAgAn^ apAym<K^. vfkAl-vfsfKA-crfyAn<eyAegA
eBAgAn^ apAym<K^. smj~jABfcrN^ eBAgAn^ apAym<K^. j>tp`pmAdxZXAnA-
n<eyAegA eBAgAn^ apAym<K^. pApmft`tAn<eyAegA eBAgAn^ apAym<K^.
aAls`sAn<eyAegA eBAgAn^ apAym<K^.
vs`t=v vfnAVyx eh`t= v> kvr nmZ kr[N< syk` es`vny enAeker~d?
What are the six channels for dissipating wealth which he does not pursue?
 s<<rAemry-mj~jpmAdxZXAnAn<eyAegA - mt`vFmx hA p&mAdyx kr[N< v>
mt`p[n` bFm – indulgence in intoxicants which cause infatuation and
heedlessness
 vfkAlvfsfKAcrfyAn<eyAegA - n<s<z<s< kAleyhf vFTf s^cAry – sauntering in
streets at unseemly hours
 smj~jABfcrN^ - n[x<mZ g[y<mZ a[tf t[n`vl h[sfrFm – frequenting theatrical
shows
 j>tp`pmAdxZXAnAn<eyAegA - p&mAdyx eh`t= v> z> ekLfeyhf eydFm –
indulgence in gambling which causes heedlessness
 pApmft`tAn<eyAegA - pApmft& es`vny – association with evil companions
 aAls`sAn<eyAegA - als bv – the habit of idleness
mj~jpAnAdFnvA – mt`p[n` bFemhf aAdFnv – Evil consequences in indulging in
intoxicants
C eKA’em ghptfp<t`t, aAdFnvA s<rAemry-mj~jpmAdxZXAnAn<eyAeg:
s$dfxZXfkA DnJ`jAnf, klhp`pvwZWnF, erAgAn^ aAytn^, akft`tfs^jnnF, ekApFn^
nfd^snF, pJ`JAy z<bZblFkrNFe#v’c CxZX^ pd^ Bvtf. iem eKA ghptfp<t`t, C
aAdFnvA s<rAemrymj~jpmAdxZXAnAn<eyAeg.
23

28. gRhptf p<t&y, mt`vFmx hA p&mAdyx kr[N< v> mt`p[n` bFemhf n[vt n[vt
eydFemhf emZ edA`S sykf.
There are, young householder, these six evil consequences in indulging in
intoxicants which cause infatuation and heedlessness.
 s$dfxZXfkA DnJ`jAnf - emZ jFvftey`dFm Dny pfrfehyf – loss of wealth
 klhp`pvwZWnF - ekA`lAhL v[wfevyf – increase of quarrels
 erA`gAn^ aAytn^ - erA`g pFwAvn`x eh`t=evyf – susceptibility to disease
 akft`tfs^jnnF - apkFr~tfy a[tfevyf – earning an evil reputation
 ekApFn^ nfd^snF - lj~jA n[tfv h[sferyf – shameless exposure of body
 pJ`JAy z<bZblFkrNF - n<vN z<r~vl evyf – weakening of intellect
gRhptf p<t&y, mt`vFmx hA p&mAdyx kr[N< v> mt`p[n` bFemhf n[vt n[vt
eydFemhf emZ edA`S sy evZ.
Young householder, these are the six evil consequences in indulging in
intoxicants which cause infatuation and heedlessness.
vfkAlvfsfKAcrfyAdFnvA – enAkl`hf vFTf s^cAreyhf aAdFnv – Evil consequences in
sauntering in streets at unseemly hours
C eKA’em ghptfp<t`t, aAdFnvA vfkAlvfsfKAcrfyAn<eyAeg: at`tApf’s`s
ag=t`etA ark`KetA ehAtf, p<t`tdAerA’pf’s`s ag=t`etA ark`KfetA ehAtf,
f
sApetyYmZpf’s`s ag=t`t^ ark`Kft^ ehAtf, s^kfeyA c ehAtf pApeks< XAens<,
aB+tvcn^ c ts`mf^ r{htf, bh>n^c z<k`KDmZmAn^ p<rk`KetA ehAtf. iem eKA
ghptfp<t`t, C aAdFnvA vfkAlvfsfKAcrfyAn<eyAeg.
gRhptf p<t&y, enAkl`hf vFTf s^cAreyhf n[vt n[vt eydFemhf emZ edA`S
sykf.
There are, young householder, these six evil consequences in sauntering in
streets at unseemly hours.
 at`tApf’s`s ag=t`etA ark`KfetA ehAtf – oh<eg` jFvfty d p&evZVmZ enAv>ey`
anArOSft evyf – he himself is unprotected and unguarded
 p<t`tdAerA’pfs`s ag=t`etA ark`KfetA ehAtf – oh<eg` aM< dr[evA` d p&evZVmZ
enAv>evA` anArOSft evt` - his wife and children are unprotected and
unguarded
 sApetyYmZpf’s`s ag=t`t^ ark`Kft^ ehAtf – oh<eg` vs`t=v d p&evZVmZ
enAv>ey` anArOSft evyf – his property is unprotected and unguarded
 s^kfeyA c ehAtf pApeks< XAens< - pvfx< v> kArNyn`hf s[k kxy<t`et` d
evyf – he is suspected of evil deeds
24

29.  aB+tvcn^ c ts`mf^ r{htf - oh< ekerhf sfz< enAv> kTA d p[n ngF – he
is subject to false rumours
 bh>n^ c z<k`KDmZmAn^ p<rk`KetA ehAtf - ebAehA` v> z<k` hfrfh[rvlx d
m<h<N pAn`enk` evyf – he meets with many troubles
gRhptf p<t&y, enAkl`hf vFTf s^cAreyhf n[vt n[vt eydFemhf emZ edA`S
sy evZ.
Young householder, these are the six evil consequences in sauntering in
streets at unseemly hours.
smj~jABfcrNAdFnvA – n[x<mZ pLvl h[sfrFemhf aAdFnv – Evil consequences in
frequenting theatrical shows
C eKA’em ghptfp<t`t, aAdFnvA smj~jABfcreN: k`v ncZc^, k`v gFt^,
k`v vAdft^, k`v ak`KAn^, k`v pANfs`sr^, k`v k=mZBT>Nn`tf? iem eKA
ghptfp<t`t, C aAdFnvA smj~jABfcreN.
gRhptf p<t&y, n[x<mZ pLvl h[sfrFemhf emZ edA`S sykf.
There are, young householder, these six evil consequences in frequenting
theatrical shows.
 k`v ncZc^ - n[x<mZ ekAhfd? – where is there dancing
 k`v gFt^ - gF kFmZ ekAhfd? – where is there singing
 k`v vAdft^ - v[yFmZ ekAhfd? – where is there music
 k`v ak`KAt^ - kTA p[v[t`vFmZ ekAhfd? – where is there recitation
 k`v pANfs`sr^ - kyftAlmZ aAdfy g[sFmZ ekAhfd? – where is there playing
with cymbals
 k`v k=mZBT>N^ - kl pfMFmZ aAdfy ekAhfd? – where is there pot-blowing
aAdfy esAymfn` kAly apet` h[rFmyf. gRhptf p<t&y, n[x<mZ pLvl
h[sfrFemhf emZ edA`S sy evZ
In this he wastes his time. Young householder, these are the six evil
consequences in frequenting theatrical shows.
j>tp`pmAdAdFnvA – z> ekLfeyhf eydFemhf aAdFnv – Evil consequences in
indulging in gambling
C eKA’em ghptfp<t`t, aAdFnvA j>tp`pmAdxZXAnAn<eyAeg: jy^ evr^
psvtf, jfetA cft`tmn<esActf, s$dfxZXfkA DnJ`jAnf, sBAgts`s vcn^ n r{htf,
mft`tAmcZcAn^ prfB+etA ehAtf, aAvAhvfvAhkAn^ ap#TfetA ehAtf, ak`KD<t`etA ay^
25

30. p<rfsp<g`gelA nAl^ dArhrNAyA’tf. iem eKA ghptfp<t`t, C aAdFnvA
j>tp`pmAdxZXAnAn<eyAeg.
gRhptf p<t&y, z> ekLfeyhf n[vt n[vt eydFemhf emZ edA`S sykf.
There are, young householder, these six evil consequences in indulging in
gambling.
 jy^ evr^ psvtf - dfn> t[n[t`et` eevryx lk` evyf – the winner begets
hate
 jfetA cft`tmn<esActf - prdvn< l[b<ey` vs`t=v g[n n[vt n[vt eVA`k
kryf – the loser grieves for lost wealth
 s$dfxZXfkA DnOd`jAnf - tmn` blA sfxfydFm vs`t=v vfnAV evZ – loss of
wealth
 sBAgts`s vcn^ n r{htf - sBAvkx p[mfNf oh<eg` vcny enApfLfgnfyf
– his word is not relied upon in a court of law
 mft`tAmcZcAn^ prfB+etA ehAtf - hHftmft=rn`egn` nfn`dA lbn`enk` evyf – he
is despised by his friends and associates
 aAvAhvfvAhkAn^ ap#TfetA ehAtf, ak`KD<t`etA ay^ p<rfsp<g`gelA nAl^
dArhrNAy - z> ekLfeyhf eyedn emAh< aM<vn` epA`SNyx n<s<z<s< yyf
aAvAh vfvAhkyfn` vfsfn` enAptn ld`ed` evyf – he is not sought after for
matrimony, for people would say he is a gambler and is not fit to look after a
wife
gRhptf p<t&y, z> ekLfeyhf n[vt n[vt eydFemhf emZ edA`S sy evZ.
Young householder, these are the six evil consequences in indulging in
gambling.
pApmft`tAn<eyAgAdFnvA – pvfx< mft=rn` aAV&y kfrFemhf aAdFnv – Evil
consequences in associating with evil companions
C eKA’em ghptfp<t`t, aAdFnvA pApmft`tAn<eyAeg: ey D<t`tA, ey
esAN`wA, ey pfpAsA, ey enktfkA, ey vHJ`cnfkA, ey sAhsfkA tYAs`s mft`tA
ehAn`tf, et shAyA, iem eKA ghptfp<t`t, C aAdFnvA pApmft`tAn<eyAeg.
gRhptf p<t&y, pvfx< mft=rn` aAV&y kfrFemhf n[vt n[vt eydFemhf emZ edA`S
sykf.
There are, young householder, these six evil consequences in associating
with evil companions, namely:
 ey D<t`tA - ymZ ekenk` z> ekLfeyhf eyedt` d, - any gambler
26

31.  ey esAN`wA - ymZ ekenk` (g[h[N<n` ekerhf) elAl` evt` d, - any
libertine
 ey pfpAsA - ymZ ekenk` s<rA pfpAseyhf g[lF evest` d, - any drunkard
 ey enktfkA - ymZ ekenk` kpxfkmZ ekert` d, - any swindler
 ey vJ`cnfkA - ymZ ekenk` v^cA p&eyA`g ekert` d, - any cheat
 ey sAhsfkA - ymZ ekenk` m^ p[h[rFmZ aAdF s[h[sfkmZ ekert` d, - any
rowdy is his friend and companion.
ovZh< oh<eg` mft=erA` evt`. shAykeyA` d evt`. gRhptf p<t&y, pvfx<
mft=rn` aAV&y kfrFemhf n[vt n[vt eydFemhf emZ edA`S sy evZ.
They are his friends and associates. Young householder, these are the six
evil consequences in associating with evil companions.
aAls`sAdFnvA – als b[vZhf aAdFnv – Evil consequences in laziness
C eKA’em ghptfp<t`t, aAdFnvA aAls`sAn<eyAeg: atfsFtn`tf kmZm^ n
kerAtf, atfuN`hn`tf kmZm^ n kerAtf, atfsAyn`tf kmZm^ n kerAtf, atfpAetA’tf
kmZm^ n kerAtf, atfjAetA’s`mFtf kmZm^ n kerAtf, atfDAetA’s`mFtf kmZZm^ n
kerAtf. ts`s Ev^ kfcZcApedsbh<ls`s vfhretA an<p`pn`nA ecv eBAgA
n>pj~jn`tf, up`pn`nA c eBAgA prfk`Ky^ gcZCn`tf. iem eKA ghptfp<t`t, C
aAdFnvA aAls`sAn<eyAeg‛tf.
gRhptf p<t&y, als b[vZhf n[vt n[vt eydFemhf emZ edA`S sykf.
There are, young householder, these six dangers inherent in laziness:
 atfsFtn`tf kmZm^ n kerAtf - itA VFtlyyf v[w enAkryf – he does no
work, saying, that it is extremely cold
 atfuN`hn`tf kmZm^ n kerAtf - itA uN<s<mZ yyf v[w enAkryf – he
does no work, saying, that it is extremely hot
 atfsAyn`tf kmZm^ n kerAtf - itA svs` yyf v[w enAkryf – he does no
work, saying, that it is too late in the evening
 atfpAetA’tf kmZm^ n kerAtf - itA ud{sn yyf v[w enAkryf – he does
no work, saying, that it is too early in the morning
 atfjAetA’s`mFtf kmZm^ n kerAtf - itA bwgfnf yyf v[w enAkryf – he
does no work, saying, that it is extremely hungry
 atfDAetA’s`mFtf kmZm^ n kerAtf - k{m k{emn` bw itA br v[wf yyf v[w
enAkryf – he does no work, saying, that it is too full
emes` v[w enAekAx itfrf v> kxy<t= bh<lv vAsy krn`nA v> oh<x n>pn`nA
v> vs`t+h< d n>pdft`. upn`nA v> vs`t+h< d pfrfeht`. gRhptf p<t&y, als b[vZhf
n[vt n[vt eydFemhf emZ edA`S sy evZ.
27

32. Living in this way, with abundance of excuses one leaves many duties
undone and does not accure new wealth and existing acquired wealth dwindles
away. Young householder, these are the six dangers in being addicted to laziness.
idmevAc BgvA. id^ v#vA s<getA aTApr^ EtdevAc s#TA:
ehAtf pAnsKA nAm ehAtf smZmfysmZmfeyA
eyA c ae#Ts< jAets< shAeyA ehAtf esA sKA.‛
BAgYvt=n` vhn`es` emes` vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emes`
vdArA n[vt d emes` vdAL es`k:
mt`p[n` bFmx mft=r[ v> pAnsK nmZ yhl<evk` evyf. idfrfpfx dF pmNk`
yhl<km dk`vn smZmfy nmZ yhl<evk` evyf. yemk` tmA hx v[wk` a[tf kl`hf
mft&vn`nA v> sK nmZ yhl<evk` d evyf.
Thus spoke the Exalted One. And when the Master had thus spoken, he
spoke yet again:
One is a bottle friend; one says, 'friend, friend' only to one's face; one is a
friend and an associate only when it is advantageous.
us`s>r esyYA prdAresvnA - evrp`ps^egA c an#TtA c
pApA c mft`t^ s<kdrfytA c - Eet C XAnA p<rfs^ D^syn`tf.
ir udAvn etk` nfdA g[nFmy, an` aM<vn` es`vny kfrFmy, trh b[Hd
g[nFmy, av[w sfz<vn ed` kfrFmy, pvfx< mft=rn` es`vny kfrFmy, td ms<r[ bvy
yn emZ kr[N< sy mfnfsA vfnAV kryf.
Sleeping till sunrise, adultery, hostility, malevolence, evil companions,
avarice. These six causes ruin a person.
pApmft`etA pApseKA - pApaAcAregAcerA
as`mA elAkA prmZhA c - uByA D^set nerA.
pAp mft&yn` a[tf pvfx< yhl<vn` a[tf lAmk p[vt=mZ hA enAh[sfrfy y<t=
tn`hf h[sfern`nA v> t[n[t`et` emelAvfn` d prelAvfn` d yn edelAvfn`m pfrfeh`.
A person who has bad friends, bad companions, bad practices and spending
time in evil ways, brings oneself to ruin both in this world and the next.
ak`Kf#TfeyA vAr[NF ncZcgFt^ - dfvAesAp`p^ pArfcrfyA akAel
pApA c mft`tA s<kdrfytA c - Eet C XAnA p<rfs^ D^syn`tf.
28

33. s>z< ekLFemhf hA an` aM<vn` es`vny kfrFemhf eydFm, s<rApAny kfrFm, n[x<mZ
gF kFmZvlx k[m[t`t, dhvl` nfdAg[nfm hA enAkl`hf n<s<z<s< tn`hf h[sfrFm, pAp
mft&yn` a[tf bv sh td ms<r[km yn emZ kr[N< sy p<r[SyA vfnAV kryf.
Dice and women, liquor, dancing and singing, sleeping by day and
sauntering at unseemly hours, evil companions and avarice, these six causes ruin a
person.
ak`eKhf dfbZbn`tf s<r^ pfvn`tf - yn`tf#TfeyA pANsmA pers^
nfhFnesvF n c v<d`DesvF - nfhFyer kALpk`eK’v ce$dA.
ymZ ekenk` (dAz< k[xeyn`) s>z< ekLft` d, s<rApAny ekert` d, an<n`eg`
p&ANy emn` rkfn aM<vn` es`vny krt` d, z<sfrfethf g[lF vsn mfnfs<n` es`vny
krt` d, yhpt ayhpt dt` QAnvn`tyfn` es`vny enAkrt` d, ov<n`eg` yss
kHTvr pOSeyhf c$z&yA emn` pfrfhFmx p[mfeN`.
Who plays with dice and drinks intoxicants, goes to women who are dear
unto others as their own lives, associates with the mean and not with elders,
declines just as the moon during the waning half.
eyA vAr[NF aDenA akfHJ`cenA - pfpAesA pfv^ pAp^ getA
udkmfv iN^ vfgAhtf - ak=l^ kAhftf Kfp`pmt`tenA.
vs`t=v Dny n[tfv vsn yemk` mt`p[n` bFemhf elAl` v>ey` s<rA s[lx
egAs` s<rApAny krn`en` dfeyhf gfeln glk` emn` Ny g[tf bvx b[s gnfyf.
oh< vhA tm k=ly (egdr) pfrfh<N< egdrk` krn`en`y.
Who is a drunkard, broke, destitute, dragged by thirst from bar to bar, sinks
in debt as a stone in water, swiftly brings disrepute to his family.
n dfvA esAp`psFeln - rt`tfm<xZXAneds`sfnA
nfcZc^ mt`etn esAN`ewn - sk`kA aAvsft=^ Gr^
dhvl` nfdn gtf a[tf, ebAehA` @ vn t=r[ n[gfx sfxfn gtf a[tf, nfetAr
mt`p[nfn` mt` v>, g[h[N<n` ekerhf elAl` v>, p<d`glyA vfsfn` gfhfegyf vfsFm
enAkL h[kfy.
Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is
licentious, is not fit to lead a household life.
atfsFt^ atfuN`h^ - atfsAymfd^ ah<
itf vfs`sxZXkmZmn`et - a#TA acZecn`tf mANev.
d[n` itA sFtly, itA uN<s<mZy, itA svs` vF yyf emes` v[w enAkrn
mfnfs`s< tm yhpt n[tf kr gnft`.
29

34. Who says it is too hot, too cold, too late and leaves things undone, the
opportunities for good go past such men.
eyA’D sFt^c uN`h^c tfNA BFeyYA n mJ`Jtf
kr^ p<rfskfcZcAnf esA s<KA n vfhAytF‛tf.
Eeht` emelAv yemk= sFtl d, uN<s<m d, tNptk` pmNvt` enAsftA d,
ut`sAheyn` v[w krn`nA v> E` mfnfsA s[peyn` enApfrfehn`en`y.
But he who does not regard cold or heat any more than a blade of grass and
who does his duties manfully, does not fall away from happiness.
mft`tptfr{pkA – mft&p&tfr{pkeyA` - Foes in the guise of friends
ct`tAerA em ghptfp<t`t, amft`tA mft`tptfr{pkA evdftbZbA.
aJ`Jd#T<herA amft`etA mft`tptfr{pekA evdftbZebA, vcFpremA amft`etA
mft`tptfr{pekA evdftbZebA, an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA,
apAyshAeyA amft`etA mft`tptfr{pekA evdftbZebA.
gRhptf p<t&y, mft=r[ evsfn` h[sfern mft=r[ enAv> emZ str edenk` dty<t=
evt`.
These four young householder, should be understood as foes in the guise of
friends:
 aJ`Jd#T<herA amft`etA mft`tptfr{pekA evdftbZebA - E`kAn`teyn` ymk`
egn yAmx pmNk` mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA dty<t=y
– he who appropriates a friend‟s possessions should be understood as a foe
in the guise of a friend
 vcFpremA amft`etA mft`tptfr{pekA evdftbZebA - vcneyn` pmNk` s[lkFmZ
krn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA dty<t=y – he who
renders lip-service should be understood as a foe in the guise of a friend
 an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA - tmn` idfrfpfx dF s`t=tf
krn !vxflf bs` kfyn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA
dty<t=y – he who flatters should be understood as a foe in the guise of a
friend
 apAyshAeyA amft`etA mft`tptfr{pekA evdftbZebA - pvZkmZ sHdhA shAy
dk`vn mft=r[ evsfn` h[sfern mft=r[ enAv> t[n[t`tA dty<t=y – he who
brings ruin should be understood as a foe in the guise of a friend
ct+hf eKA ghptfp<t`t, XAenhf aJ`Jd#T<herA amft`etA mft`tptfr{pekA
evdftbZebA. aJ`Jd#T<herA ehAtf, ap`epn bh<mfcZCtf, Bys`s kfcZc^ kerAtf,
esvtf a#TkArNA. iemhf eKA ghptfp<t`t, ct+hf XAenhf aJ`Jd#T<herA
amft`etA mft`tptfr{pekA evdftbZebA.
30

35. gRhptf p<t&y, E`kAn`teyn` ymk` egn yAmx pmNk` mft=r[ evsfn`
h[sfern mft=r[ enAv> t[n[t`tA kr[N< strkfn` dty<t=y.
In four ways young householder, should one who appropriates be understood
as a foe in the guise of a friend:
 aJ`Jd#T<herA ehAtf - hfs` atfn` av<t` mft&yAegn` kfsfvk` egnyAmx
blAepAerAt`t= evyf – he appropriates his friend‟s wealth
 ap`epn bh<mfcZCtf - s<HT edyk` dFemn` elAk= edyk` k[mtf evyf – he gives
little and asks much
 Bys`s kfcZc^ kerAtf - tmAx bfyk` a[tf kl`hf pmNk` oh<eg` kxy<t=
kryf – he does his duty out of fear
 esvtf a#TkArNA - tmAeg` p&eyA`jny pfNfs kxy<t= kryf – he
associates for his own advantage
gRhptf p<t&y, E`kAn`teyn` ymk` egn yAmx pmNk` mft=r[ evsfn`
h[sfern mft=r[ enAv> t[n[t`tA emZ kr[N< strfn` dty<t=y.
Young householder, these four ways one who appropriates should be
understood as a foe in the guise of a friend.
ct+hf eKA ghptfp<t`t, XAenhf vcFpremA amft`etA mft`tptfr{pekA
evdftbZebA. atFetn pxfs$Trtf, anAgetn pxfs$Trtf, nfr#Tekn s^gN`hAtf,
pcZc<p`pn`ens< kfcZecs< bYsn^ ds`estf. iemhf eKA ghptfp<t`t, ct+hf XAenhf
vcFpremA amft`etA mft`tptfr{pekA evdftbZebA.
vcneyn` pmNk` s[lkFmZ krn mft=r[ evsfn` h[sfern mft=r[ enAv>
t[n[t`tA kr[N< strkfn` dty<t=y.
In four ways young householder, should one who renders lip-service be
understood as a foe in the guise of a friend:
 atFetn pxfs$Trtf – emes` krn`x tfb<Nf yyf kfymfn` atFteyn` s^g&h
kryf – he makes friendly profession as regards the past
 anAgetn pxfs$Trtf – emes` krn`nmZ yyf kfymfn` anAgteyn` s^g&h
kryf – he makes friendly profession as regards the future
 nfr#Tekn s^gN`hAtf - nfrr~Tk edyfn` s^g&h kryf – he tries to gain
one‟s favour by empty words
 pcZc<p`pn`ens< kfcZecs< bYsn^ ds`estf - kxy<t`tk` p[mfN sfxf kl`hf
tmnx v> vfpt`tfyk` dk`vmfn` mg hrfyf – when opportunity for service has
arisen, he expresses his inability
31

36. vcneyn` pmNk` s[lkFmZ krn mft=r[ evsfn` h[sfern mft=r[ enAv>
t[n[t`tA emZ kr[N< strfn` dty<t=y.
Young householder, these four ways, one who renders lip-service should be
understood as a foe in the guise of a friend.
ct+hf eKA ghptfp<t`t, XAenhf an<p`pfyBANF amft`etA mft`tptfr{pekA
evdftbZebA. pApkmZpf’s`s an<jAnAtf, klYANmZpf’s`s an<jAnAtf, smZm<KA’s`s
vN`N^ BAstf, prmZm<KA’s`s avN`N^ BAstf. iemhf eKA ghptfp<t`t, ct+hf
XAenhf an<p`pfyBANF amft`etA mft`tptfr{pekA evdftbZebA.
gRhptf p<t&y, tmn` idfrfpfx dF s`t=tf krn !vxflf bs` kfyn mft=r[ evsfn`
epnF sfxfn mft=r[ enAv> t[n[t`tA kr[N< strkfn` dty<t=y.
In four ways young householder, should one who flatters be understood as a
foe in the guise of a friend:
 pApkmZpf’s`s an<jAnAtf - mft=rAx pvZ kfrfm d an<mt kryf – he approves
of his friend‟s evil deeds
 klYANmZpf’s`s an<jAnAtf - yhpt kfrFm d an<mt kryf – he approves of
his friend‟s good deeds
 smZm<KA’s`s vN`N^ BAstf - idfrfeyhf oh<eg` g=N kfyyf – he praises him
in his presence
 prmZm<KA’s`s avN`N^ BAstf - n[tf t[n oh<eg` ag=N kfyyf – he speaks
ill of him in his absence
gRhptf p<t&y, emZ kr[N< strfn` tmn` idfrfpfx dF s`t=tf krn !vxflf bs`
kfyn mft=r[ evsfn` epnF sfxfn mft=r[ enAv> t[n[t`tA dty<t=y.
Young householder, these four ways, one who flatters should be understood
as a foe in the guise of a friend.
ct+hf eKA ghptfp<t`t, XAenhf apAyshAeyA amft`etA mft`tptfr{pekA
evdftbZebA. s<rAemry-mj~jpmAdxZXAnAn<eyAeg shAeyA ehAtf, vfkAlvfsKA-
f
crfyAn<eyAeg shAeyA ehAtf, smj~jABfcreN shAeyA ehAtf, j>tp`pmAdxZXA-
nAn<eyAeg shAeyA ehAtf. iemhf eKA ghptfp<t`t, ct+hf XAenhf apAyshAeyA
amft`etA mft`tptfr{pekA evdftbZebA’tf.
gRhptf p<t&y, pvZkmZ sHdhA shAy vn mft=r[ evsfn` epnF sfxfn mft=r[
enAv> t[n[t`tA kr[N< strkfn` dty<t=y.
In four ways, young householder, should one who brings ruin be understood
as a foe in the guise of a friend.
32

37.  s<rAemry-mj~jpmAdxZXAnAn<eyAeg shAeyA ehAtf – mdyx sh p&mAdyx
eh`t=vn mt`p[n` pAny pfNfs n[vt n[vt eydFemhf shAy evyf – he is a
companion in indulging in intoxicants that cause infatuation and
heedlessness
 vfkAlvfsfKAcrfyAn<eyAeg shAeyA ehAtf - enAkl`hf vFTf s^cAry sHdhA
n[vt n[vt eydFemhf shAy evyf – he is a companion in sauntering in
streets at unseemly hours
 smj~jABfcreN shAeyA ehAtf - n[x<mZ a[tf t[n`vl h[sfrFemhf shAy evyf
– he is a companion in frequenting theatrical shows
 j>tp`pmAdxZXAnAn<eyAeg shAeyA ehAtf - s>z< ekLfeyhf n[vt n[vt
eydFemhf shAy evyf – he is a companion in indulging in gambling which
causes heedlessness
gRhptf p<t&y, pvZkmZ sHdhA shAy vn mft=r[ evsfn` epnF sfxfn mft=r[
enAv> t[n[t`tA emZ kr[N< strfn` dty<t=y.
Young householder, these four ways, one who brings ruin should be
understood as a foe in the guise of a friend.
idmevAc BgvA. id^ v#vA s<getA aTApr^ EtdevAc s#TA:
aJ`Jd#T<herA mft`etA eyA c mft`etA vcFperA,
an<p`pfyJ`c eyA aAh apAeys< c eyA sbA .
Eet amft`et ct`tAerA itf vfJ`JAy pN`wfetA,
aArkA prfvj~ejyY mg`g^ pxfBy^ yTA‛tf.
BgYvt=n` vhn`es` emy vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emy vdArA,
ant=r[v emes` vdAL es`k:
yemk` aJ`Jd#T<hr mft& nmZ evZ d, yemk` vcFprm mft& nmZ evZ d, yemk`
an<p&fyBANF mft& nmZ evZ d, yemk` Dn vfnAVk k&fyAvn`hf yhl< evZ d, emes` emZ
st=rn` str edn g[n n<vN[t`et` d[n, uvz<r[ a[tf mAr~gyk` es` z<rfn`m z<r[
krn`en`y.‛
Thus spoke the Exalted One. And when the Master had thus spoken, he spoke yet
again:
The friend who appropriates,
The friend who renders lip-service,
The friend that flatters,
The friend who brings ruin,
These four as enemies the wise behold,
Avoid them from afar as paths of peril.
33

38. s<hd mft`tA – s<hd mft&eyA` - Warm-hearted friends
ct`tAerA’em ghptfp<t`t, mft`tA s<hdA evdftbZbA: upkAerA mft`etA
s<hedA evdftbZebA, smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA, a#Tk`KAyF mft`etA
s<hedA evdftbZebA, aAn<kmZpekA mft`etA s<hedA evdftbZebA.
gRhptf p<t&y, emZ hft ehAHd mft&eyA` str edenk` dty<t= evt`:
These four, young householder, should be understood as warm-hearted
friends:
 upkAerA mft`etA s<hedA evdftbZebA - upkArk nmZ v> hft ehAHd mft&yA
dty<t=y – he who is a helpmate should be understood
 smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA - smAn s<Kz<k`K nmZ hft ehAHd
mft&yA dty<t=y – he who is the same in happiness and sorrow should be
understood
 a#Tk`KAyF mft`etA s<hedA evdftbZebA - at`Tk`KAyF nmZ hft ehAHd mft&yA
dty<t=y – he who gives good counsel should be understood
 aAn<kmZpekA mft`etA s<hedA evdftbZebA - an<kmZpk nmZ hft ehAHd mft&yA
dty<t=y – he who sympathises should be understood
ct+hf eKA ghptfp<t`t, XAenhf upkAerA mft`etA s<hedA evdftbZebA.
pmt`t^ rk`Ktf, pmt`ts`s sApetyY^ rk`Ktf, BFts`s srN^ ehAtf, up`pn`en
kfcZcAkrNFey td`dfg=N^ eBAg^ an<p`pedtf. iemhf eKA ghptfp<t`t, ct+hf
XAenhf upkAerA mft`etA s<hedA evdftbZebA.
gRhptf p<t&y, upkArk nmZ mft&yA kr[N< strkfn` dty<t=yf.
In four ways, young householder, should a helpmate be understood as a
warm-hearted friend.
 pmt`t^ rk`Ktf - p&mAd v> mft=rA rkfyf – he guards the heedless
 pmt`ts`s sApetyY^ rk`Ktf - p&mAd v> mft=rAeg` Dny rkfyf – he protects
the wealth of the heedless
 BFts`s srN^ ehAtf - Byk` p[mfNf vfx mft=rAx upkAr evyf – he
becomes a refuge when you are in danger
 up`pn`en kfcZcAkrNFey td`dfg=N^ eBAg^ an<p`pedtf - kxy<t`tk` a[tf
kl`hf edg=Nyk` ekAx vs`t=v edyf – when there are commitments he
provides you with double the supply needed
gRhptf p<t&y, emZ kr[N< strfn` upkArk nmZ mft&yA dty<t=y.
34

39. Young householder, in these four ways, a helpmate should be understood as
a warm-hearted friend.
ct+hf eKA ghptfp<t`t, XAenhf smAns<Kz<k`eKA mft`etA s<hedA evdftbZebA:
g=y`hms`s aAcfk`Ktf, g=y`hms`s prfg+htf, aApdAs< n vfjhtf, jFvftmZpf’s`s a#TAy
prfcZct`t^ ehAtf. iemhf eKA ghptfp<t`t, ct+hf XAenhf smAns<Kz<k`eKA mft`etA
s<hedA evdftbZebA.
gRhptf p<t&y, smAn s<vz<k` a[tf mft=rA kr[N< strkfn` dty<t=yf.
In four ways, young householder, should one who is the same in happiness
and sorrow be understood as a warm-hearted friend.
 g=y`hms`s aAcfk`Ktf - tmn`eg` rhs` mft=rAx kfyyf – he reveals his
secrets
 g=y`hms`s prfg+htf - mft=rAeg` rhs` ehLf enAkryf – he conceals
one‟s own secrets
 aApdAs< n vfjhtf - mft=rAx vfptk` p[mfNf kl`hf at` enAhrfyf – in
misfortune he does not forsake one
 jFvftmZpf’s`s a#TAy prfcZct`t^ ehAtf - E` mft=rAeg` yhpt sHdhA
jfvfty pvA p<dn ld`ed` evyf – his life even he sacrifices for one‟s
sake
gRhptf p<t&y, emZ kr[N< strfn` smAn s<vz<k` a[tf mft=rA dty<t=yf.
Young householder, in these four ways, one who is the same in happiness
and sorrow should be understood as a warm-hearted friend.
ct+hf eKA ghptfp<t`t, XAenhf a#Tk`KAyF mft`etA s<hedA evdftbZebA:
pApA nfvAertf, klYAeN nfevestf, as`s<t^ sAevtf, sg`gs`s mg`g^ aAcfk`Ktf.
iemhf eKA ghptfp<t`t, ct+hf XAenhf a#Tk`KAyF mft`etA s<hedA evdftbZebA.
gRhptf p<t&y, a#Tk`KAyF nmZ hft v[w kfyn`nA v> mft=rA kr[N< strkfn`
dty<t=yf.
In four ways, young householder, should one who gives good counsel be
understood as a warm-hearted friend.
 pApA nfvAertf - pvZ kfrFemn` vLk`vyf – he restrains one from doing
evil
 klYAeN nfevestf - yhpt` kxy<t`ethf eyAdvyf – he encourages
one to do good
 as`s<t^ sAevtf - enAa[s> edy as`vyf – he informs one of what is
unknown to oneself
35

40.  sg`gs`s mg`g^ aAcfk`Ktf - edvZelAv mg kfyyf – he points out the
path to heaven
gRhptf p<t&y, emZ kr[N< strfn` a#Tk`KAyF nmZ hft v[w kfyn`nA v> mft=rA
dty<t=yf.
Young householder, in these four ways, one who gives good counsel should
be understood as a warm-hearted friend.
ct+hf eKA ghptfp<t`t, XAenhf aAn<kmZpekA mft`etA s<hedA evdftbZebA:
aBevns`s n n$dtf, Bevns`s n$dtf, avN`N^ BNmAn^ nfvAertf, vN`N^
BNmAn^ ps^stf. iemhf eKA ghptfp<t`t, ct+hf XAenhf aAn<kmZpekA mft`etA
s<hedA evdftbZebA.
gRhptf p<t&y, an<kmZpA krn hft ehAHd mft=rA kr[N< strkfn` dty<t=yf.
In four ways, young householder, should one who sympathises be
understood as a warm-hearted friend.
 aBevns`s n n$dtf - mft=rAeg` pfrfhFmx st=x< enAevyf – he does
not rejoice in one‟s misfortune
 Bevns`s n$dtf - oh<eg` dfy<N<vx st=x< evyf – he rejoices in one‟s
prosperity
 avN`N^ BNmAn^ nfvAertf - mft=rAeg` n<g=N kfyn`nv<n` vLk`vyf –
he restrains others speaking ill of oneself
 vN`N^ BNmAn^ ps^stf - g=N kfyn`nn`x p&V^sA kryf – he
praises those who speak well of oneself
gRhptf p<t&y, emZ kr[N< strfn` an<kmZpA krn hft ehAHd mft=rA dty<t=yf.
Young householder, in these four ways, one who sympathises should be
understood as a warm-hearted friend.
idmevAc BgvA, id^ v#vA s<getA aTApr^ EtdevAc s#TA:
upkAerA c eyA mft`etA eyA c mft`etA s<eK z<eK
a#Tk`KAyF c eyA mft`etA eyA c mft`etA’n<kmZpekA.
Eet’pf mft`et ct`tAerA itf vfJ`JAy pN`wfetA
sk`kcZc^ pyfr[pAesyY mAtA p<t`t^’v ors^.
BAgYvt=n` vhn`es` emy vdAL es`k. s<gt v> VAs`tRRn` vhn`es` emy
vdArA, ant=r[v emes` d vdAL es`k:
36

41. ymZ upkArF mft=erk`` evZ d, s<vz<k` edk`hfm yemk` yhHP d, ymZ mft=erk`
edelA` v[wx mHg kfyn`en` d, ymZ mft=erk` an<kmZpA krn`en` d, emZ mft=rn` str
ednA n<vN[t`et` emes` d[n h[Hdfn mvZ ekenk` s`vkFy p<tk= es`vny krn`nAk`
emn` mnA ekAx es`vny krn`en`y.
Thus spoke the Exalted One. And when the Master had thus spoken, he
spoke yet again:
The friend who is a helpmate, the friend in happiness and woe, the friend
who gives good counsel, and the friend who sympathises. The wise will know
these four are truly friends and cherish them devotedly like a mother does her own
child.
pN`wfetA sFlsmZpn`enA jl^ ag`gF v BAstf
eBAeg s^hrmAns`s Bmrs`es’v irFyetA
eBAgA sn`nfcy^ yn`tf vmZmfekA’v<pcFytf.
n<vN[tf sfl`vt` t[n[t`et` dflfesn gfn`nk` es` bblyf. ml enAtlA ml`
p[Nf !s` krn bmrk= emn` eBA`g !s` krn`nAeg` eBA`g smZpt`h< v[wFmx eyt`.
k&meyn` ps`k[x !s` krmfn` t=Msk` bHdfn`nAk` emnf.
The wise and virtuous shine forth like a blazing fire. He who acquires his
wealth in harmless ways like a bee collecting only the honey, without harming the
flower. Riches mount up for him like ant hill‟s rapid growth.
Ev^ eBAeg smAh#vA almt`etA k=el gfhF
ct=DA vfBej eBAeg s ev mft`tAnf g$Ttf.
Eekn eBAeg B=J`ejyY d`vFhf kmZm^ peyAjey
ct=#TJ`c nfDAepyY aApdAs< Bvfs`stF’tf.
emes` d[h[mfn` vs`t=v !s`ekAx gfhfegyf vfsFmx smr~T v> p<d`gl etemZ
vs`t=v str ekAxskx ebdn`en`y. eh` E`kAn`teyn` mft=rn` b[HdgnF. Ehf Ek`
ekAxskfn` smZpt` an<Bv krn`en`y. edekAxsk` kr~mAn`t pfNfs eyAdn`en`y.
strvn ekAxs vfpt` p[mfNf kl`hf p&eyA`jn vn`en` yyf nfdn` ekAx tbn`en`y.
With wealth acquired this way, a layman fit for household life. In four
portions he divides his wealth, thus he will win the friendship. He uses one portion
for his wants. He spends two portions on his business. He keeps aside the fourth
against future misfortunes.
Cd`dfsA pxfcZCAdn^ - sdfVA aAvrNy (v[HdFm) – Covering the six quaters
kTJ`c ghptfp<t`t, arfysAvekA Cd`dfsApxfcZCAdF ehAtf? CyfmA
ghptfp<t`t dfsA evdftbZbA: p<r#TfmA dfsA mAtApfterA evdftbZbA. dk`KfNA dfsA
aAcrfyA evdftbZbA. pcZCfmA dfsA p<t`tdArA evdftbZbA. ut`trA dfsA mft`tAmcZcA
37

42. evdftbZbA. ehxZXfmA dfsA dAskmZmkArA evdftbZbA. uprfmA dfsA smNb&Ah`mNA
evdftbZbA.
gRhptf p<t&y, ekes` nmZ aAr~y V&Avk etemZ sdfVAvn` aAvrNy krn`en`
(vHdn`en`) evZ d? gRhptf p<t&y, emZ dfVA syk` dty<t=y.
f
And how, young householder, does a noble disciple cover the six quarters?
The following should be looked upon as the six quarters.
 p<r#TfmA dfsA mAtApfterA evdftbZbA - mvZpfeyA` n[egnhfr dfVAv yyf
dty<t=y – the parents should be looked upon as the East
 dk`KfNA dfsA aAcrfyA evdftbZbA - g=r[vr[ dk=N< dfVAv yyf dty<t=y –
teachers as the South
 pcZCfmA dfsA p<t`tdArA evdftbZbA - aM<dr[evA` bs`nAhfr dfVAv yyf dty<t=y
– wife and children as the West
 ut`trA dfsA mft`tAmcZcA evdftbZbA - yhl< mft&eyA` ut=r[ dfVAv yyf
dty<t=y – friends and associates as the North
 ehxZXfmA dfsA dAskmZmkArA evdftbZbA - d[sf ds` kmZkr[evA` yx dfVAv yyf
dty<t=y – servants and employees as the Nadir
 uprfmA dfsA smNb&Ah`mNA evdftbZbA - mhN bm<eNA` uw dfVAv yyf
dty<t=y – ascetics and Brahmins as the Zenith
pJ`chf eKA ghptfp<t`t, XAenhf p<t`etn p<r#TfmA dfsA mAtA pfterA
pcZc<pxZXAtbZbA: BetA en Brfs`sAmf, kfcZc^ ens^ krfs`sAmf, k=lv^s^ Xeps`sAmf,
dAyj~j^ pxfpj~CAmf, aT vA pn eptAn^ kAlktAn^ dk`KfN^ an<p`pds`sAmF’tf.
iemhf eKA ghptfp<t`t, pJ`chf XAenhf p<t`etn p<r#TfmA dfsA mAtA pfterA
pcZcpxZXftA,
<
gRhptf p<t&y, n[egnhfr dfVAv v> mvZpfeyA` p<t&yA vfsfn` kr[N< pskfn`
ups`TAn kxy<t= evt`.
In five ways, young householder, a child should minister to his parents as the
East.
 BetA en Brfs`sAmf - ov<n` vfsfn` epA`Sft v> mm mhl<v sfxfn ov<n`
epA`SNy krn`enmf – having supported me I shall support them
 kfcZc^ ens^ krfs`sAmf - ov<nx p[mfNf kxy<t= mm krn`enmf – I shall
do their duties
 k=lv^s^ Xeps`sAmf - k=l prp<r !kgn`enmf – I shall keep the family
tradition
 dAyj~j^ pxfpj~jAmf - mA pfyn`egn` lt` dAyAd B=k`tf vfHdfn`enmf – I shall
make myself worthy of my inheritance
38

43.  eptAn^ kAlktAn^ dk`KfN^ an<p`pds`sAmf - prelAv gfy mApfynx pfn`
edn`enmf – I shall offer alms in honour of my departed relatives
gRhptf p<t&y, emZ kr[N< pesn` p<t&yAegn` ups`TAn ld n[egnhfr dfVAv
v> mvZpfeyA`,
Young householder, in these five ways a child should minister to his parents
as the East.
pJ`chf XAenhf p<t`t^ an<kmZpn`tf: pApA nfvAern`tf, klYAeN nfevesn`tf,
sfp`p^ sfk`KAepn`tf, ptfr{epn dAern s^eyAejn`tf, smey dAyj~j^ nfyYAedn`tf.
iemhf eKA ghptfp<t`t, pJ`chf XAenhf p<t`etn p<r#TfmA dfsA mAtApfterA
pcZc<pxZXftA iemhf pJ`chf XAenhf p<t`t^ an<kmZpt`tf. Evms`s EsA p<r#TfmA
dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA.
kr[N< pskfn` dr[vn`x an<kmZpA krt`.
In five ways, the parents show their compassion.
 pApA nfvAern`tf - pvfn` vLk`vt` - they restrain them from evil
 klYAeN nfevesn`tf - yhpethf eyAdvt` - they encourage them to do
good
 sfp`p^ sfk`KAepn`tf - Vfl`p VAs`t&y ugn`vt` - they train them for a
profession
 ptfr{epn dAern s^eyAejn`tf - s<z<s< v> BAr~yAvk` esAyA edt` (smHg
Ekt= krvt`) - they arrange a suitable marriage
 smey dAyj~j^ nfyYAedn`tf - s<z<s< kAleyhf dAyAdy pvrA edt` - at the
proper time they hand over their inheritance to them
gRhptf p<t&y, emkF kr[N< psfn` p<t&yA vfsfn` p>r~v dfVAv v> mApfeyA`
uvx[n` l[b<vAh<, ps<v kF kr[N< psfn` sfy p<t=x an<g&h krt`. emes` oh< vfsfn`
emZ p>r~v dfVAv upz&v rhft ekAx By rhft ekAx aAvrNy krn ld`ed` evyf.
In these five ways do children minister to their parents as the East and the
parents show their compassion to their children. Thus is the East covered by them
and made safe and secure.
pJ`chf eKA ghptfp<t`t, XAenhf an`etvAsfnA dk`KfNA dfsA aAcrfyA
pcZcpxZXAtbZbA:
< uxZXAenn, upxZXAenn, s<s`s>sAy, pArfcrfyAy, sk`kcZc^
sfp`ppxfg`gheNn.
gRhptf p<t&y, kr[N< pskfn` atv[s`sA vfsfn` dk=N< dfVAv v> g=r[vreyA`
ups`TAn kxy<t= evt`.
39

44. In five ways, young householder, a pupil should minister to a teacher as the
South.
 uxZXAenn - d[k, un` aAsneyn` n[gfxFemn` – by rising from the seat in
salutation
 upxZXAenn - ups`TAn kfrFemn` – by attending on them
 s<sssAy - g=r[vryAeg` vcn ehAHdfn` a[sFemn` – by eagerness to learn
` >
 pArfcrfyAy - kxy<t= vt` pfLfevt` kfrFemn` – by personal service
 sk`kcZc^ sfp`ppxfg`gheNn - sks`ekAx Vfl`p iegnFemn` – by
respectful attention while receiving instructions
iemhf eKA ghptfp<t`t, pJ`chf XAenhf an`etvAsfnA dk`KfNA dfsA aAcrfyA
pcZc<pxZXftA, pJ`chf XAenhf an`etvAsf^ an<kmZpn`tf: s<vfnFt^ vfenn`tf,
s<g`ghft^ gAhAepn`tf, sbZbsfp`ps<t^ smk`KAyfenA Bvn`tf, mft`tAmcZecs<
pxfyAedn`tf, dfsAs< prft`tAn^ kerAn`tf. iemhf eKA ghptfp<t`t, pJ`chf XAenhf
an`etvAsfnA dk`KfNA dfsA aAcrfyA pcZc<pxZXftA, iemhf pJ`chf XAenhf an`etvAsf^
an<kmZpn`tf. Evms`s EsA dk`KfNA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA.
gRhptf p<t&y, atv[sfyA vfsfn` emZ kr[N< psfn` ups`TAn ld dk=N< dfsAv
v> g=r[vr[ kr[N< pskfn` atv[sfyAx an<kmZpA krt`.
In five ways, young householder, do teachers thus ministered to as the South
by their pupils, show their compassion.
 s<vfnFt^ vfenn`tf - yhpt` ekAx hfk`mvt` - they train them in the best
discipline
 s<g`ghft^ gAhAepn`tf - ehAHdfn` ugn`vt` - they see that they grasp their
lessons well
 sbZbsfp`ps<t^ smk`KAyfenA Bvn`tf - sfyl< Vfl`pVAs`t& hA Dr~my mnAv
kfyA edn`nAh< evt` - they instruct them in the arts and sciences
 mft`tAmcZecs< pxfyAedn`tf - mft&jnyAx hHz<n`vA edt` - they introduce
them to their friends and associates
 dfsAs< prft`tAn^ kerAn`tf - dfVAvn`hf aArk`SAv a[tf ekert` - they
provide for their safety in every quarter
gRhptf p<t&y, emkF kr[N< psfn` atv[sfyA vfsfn` dk=N< dfVAv v> g=r[vr[
uvx[n` krn< l[b<vAh<, ps<v kF kr[N< psfn` atv[sfyAx an<g&h krt`. emes`
oh< vfsfn` emZ dk=N< dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn
ld`ed` evZ.
The teachers thus ministered to as the South by their pupils, show their
compassion towards them in these five ways. Thus is the South covered by them
and made safe and secure.
40

45. pJ`chf eKA ghptfp<t`t, XAenhf sAmfekn pcZCfmA dfsA BrfyA
pcZc<pxZXAtbZbA: smZmAnnAy, anvmAnnAy, antfcrfyAy, is`srfyevAs`sg`egn,
al^kArAn<p`pdAenn. iemhf eKA ghptfp<t`t pHOd`chf XAenhf sAmfekn pcZCfmA
dfsA BrfyA pcZc<pxZXftA,
gRhptf p<t&y, kr[N< pskfn` s[mfyA vfsfn` bs`nAhfr dFVAv v> BAr~yA
etAemA` ups`TAn kxy<t`tFy.
In five ways, young householder, should a wife as the West be ministered by
a husband.
 smZmAnnAy - b<h<mn` kfrFemn` - by being courteous to her
 anvmAnnAy - avmn` enAkfrFemn` - by not despising her
 antfcrfyAy - an` aM<vn` es`vny enAkfrFemn` - by being faithful to her
 is`srfyevAs`sg`egn - s[pis<r[ pAvA dFemn` - by handing over
authority
 al^kArAn<p`pdAenn - al^kAr aABrN aAdfy spyA dFemn` - by
providing her with adornments
gRhptf p<t&y, emZ kr[N< psfn` s[mfyAegn` ups`TAn ld bs`nAhfr dfVAv v>
BAr~yAv,
Young householder, the wife as the west ministered by a husband in these
five ways,
pJ`chf XAenhf sAmfk^ an<kmZptf: s<s^vfhftkmZmn`tA c ehAtf,
s<s^ghftprfjnA c, antfcArfnF c, smZBt^ an<rk`Ktf, sk`KA c ehAtf anlsA
sbZbkfcZecs<. iemhf eKA ghptfp<t`t, pJ`chf XAenhf sAmfekn pcZCfmA dfsA
BrfyA pcZc<pxZXftA, iemhf pJ`chf XAenhf sAmfk^ an<kmZptf. Evms`s EsA
pcZCfmA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA.
kr[N< pskfn` s[mfyAx an<kmZpA kryf.
show her compassion in five ways to her husband.
 s<s^vfhftkmZmn`tA c ehAtf - ehAHdfn` kxy<t= pfLfeyl kryf – she
performs her duties well
 s<s^ghftprfjnA c - pfrfvr jnyAx ehAHdfn` s^g&h kryf – she is
hospitable to relations and attendants
 antfcArfnF c - prp<r[Syn` es`vny enAkryf – she is faithful
 smZBt^ an<rk`Ktf - s`vAmfyA !s`kL vs`t=v aArk`SA kryf – she
protects what he brings
41

46.  sk`KA c ehAtf anlsA sbZbkfcZecs< - sfyl< kxy<t=vl dk`S v>vA als
enAevyf – she is skilled and industrious in discharging her duties
emkF kr[N< psfn` s`vAmfyA vfsfn` bxhfr dfVAv v> BAr~yAv uvx[n` ld`dF,
ps<v kF kr[N< psfn` sfy s[mfyAx an<g&h kryf. emAh< vfsfn` emes` bs`nAhfr
dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn ld`ed` evZ.
The husband thus ministered to as the West by his wife, show her
compassion towards him in these five ways. Thus is the West covered by him and
made safe and secure.
pJ`chf eKA ghptfp<t`t, XAenhf k=lp<t`etn ut`trA dfsA mft`tAmcZcA
pcZcpxZXAtbZbA: dAenn, epyYvj~ejn, a#TcrfyAy, smAnt`ttAy, avfs^vAdntAy.
<
iemhf eKA ghptfp<t`t, pJ`chf XAenhf k=lp<t`etn ut`trA dfsA mft`tAmcZcA
pcZcpxZXftA,
<
gRhptf p<t&y, kr[N< pskfn` vnAhF k=l p<t&yA vfsfn` ut=r[ dfVAv v> mft=r[
jneyA` ups`TAn kxy<t`tAh.
In five ways, young householder, should a clansman minister to his friends
and associates as the North.
 dAenn - dFemn` - by liberality
 epyYvj~ejn - p&fy vcneyn` - by courteous speech
 a#TcrfyAy - hftv[w s[lsFemn` - by being helpful
 smAnt`ttAy - smAnAt`mtAveyn` - by being impartial
 avfs^vAdntAy - enA!vxFemn` - by sincerity
emZ ps` kr[Nfn` k=lp<t&yA vfsfn` ut`tr dfVAv v> mft& amAtYeyA` ups`TAn
krn ld`dAh<,
Young householder, the friends and associates as the North ministered by
clansman,
pJ`chf XAenhf k=lp<t`t^ an<kmZpn`tf: pmt`t^ rk`Kn`tf, pmt`ts`s
sApetyY^ rk`Kn`tf, BFts`s srN^ ehAn`tf, aApdAs< n vfjhn`tf, aprpjAcs`s
pxfp>ejn`tf. iemhf eKA ghptfp<t`t, pJ`chf XAenhf k=lp<t`etn ut`trA dfsA
mft`tAmcZcA pcZc<pxZXftA, iemhf pJ`chf XAenhf k=lp<t`t^ an<kmZpn`tf. Evms`s
EsA ut`trA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA.
kr[N< pskfn` k=lp<t&yAx an<kmZpA krt`.
show their compassion to clansman in five ways.
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47.  pmt`t^ rk`Kn`tf - p&mAd v>vAh< rkft` - they protect him when he is
heedless
 pmt`ts`s sApetyY^ rk`Kn`tf - pmAd v> k=lp<t&yAeg` vs`t=v rkft` -
they protect his property when he is heedless
 BFts`s srN^ ehAn`tf - By v>vh<x pfhfx evt` - they become a refuge
when he is in danger
 aApdAs< n vfjhn`tf - vfpt` p[mfNf kl`hf at` enAhrft` - they do not
forsake him in his troubles
 aprpjAcs`s pxfp>ejn`tf - E` k=lp<t&yAeg` anfk` pfrfsx d, s[lkflf krt`
- they show consideration for his family
gRhptf p<t&y, emkF kr[N< psfn` k=lp<t&yA vfsfn` ut=r[ dfVAv v> mft=r[
jnyA uvx[n` krn< l[b<vAh<, ps<v kF kr[N< psfn` k=lp<t&yAx an<g&h krt`.
emes` oh< vfsfn` emZ ut=r[ dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy
krn ld`ed` evZ.
The friends and associatees thus ministered to as the North by a clansman
show their compassion towards him in these five ways. Thus is the North covered
by him and made safe and secure.
pJ`chf eKA ghptfp<t`t, XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA
pcZcpxZXAtbZbA:
< yTAbl^ kmZmn`ts^vfDAenn, Bt`tevtnAn<p`pdAenn,
gflAn<pxZXAenn, acZCrfyAn^ rsAn^ s^vfBAegn, smey evAs`sg`egn. iemhf eKA
ghptfp<t`t, pJ`chf XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA pcZc<pxZXftA,
gRhptf p<t&y, kr[N< pskfn` s`vAmfyA vfsfn` yx dfVAv v> d[sf ds` kmZkr[
jneyA` ups`TAn kxy<t`tAh.
In five ways should a master minister to his servants and employees as the
Nadir.
 yTAbl^ kmZmn`ts^vfDAenn - Vk`tf v> prfd`edn` kxy<t= nfym kfrFemn`
- by assingning them work according to their ability
 Bt`tevtnAn<p`pdAenn - bt` v[x<p` dFemn` - by supplying them with
food and with wages
 gflAn<pxZXAenn - gfln` v> kl ups`TAn kfrFemn` - by tending them in
sickness
 acZCrfyAn^ rsAn^ s^vfBAegn - am<t= rsvt` aAhAr ebdA dFemn` - by
sharing with them any delicacies
 smey evAs`sg`egn - s<z<s< kl dfyy<t= ed` dFemn` - by granting them
leave at times
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48. gRhptf p<t&y, emZ kr[N< psfn` s`vAmfyA vfsfn` yx dfVAv yyf kfyn ld d[sf
ds` kmZkr[evA` ups`TAn krn ld`dAh<,
Young householder, the servants and employees as the Nadir ministered by a
master,
pJ`chf XAenhf ayfrk^ an<kmZpn`tf: p<bZb<xZXAyfenA c ehAn`tf,
pcZCAnffpAtfenA c, dfn`nAdAyfenA c, s<ktkmZmkrA c, kft`tfvN`NBrA c. iemhf
eKA ghptfp<t`t, pJ`chf XAenhf ayfrekn ehxZXfmA dfsA dAskmZmkArA
pcZc<pxZXftA iemhf pJ`chf XAenhf ayfrk^ an<kmZpn`tf. Evms`s EsA ehxZXfmA
dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA.
kr[N< pskfn` s`vAmfyAx an<kmZpA krt`.
show their compassion to their master in five ways.
 p<bZb<xZXAyfenA c ehAn`tf - pLm< ekAx n[gF sfxfn`nAh< d evt` - they
rise before him
 pcZCAnfpAtfenA c - ps<v nfdn`nAh< d evt` - they go to sleep after him
 dfn`nAdAyfenA c - z<n` edy pmNk` gn`nAh< d evt` - they take only
what is given
 s<ktkmZmkrA c - ehAHdfn` kr~~mAn`t krt` - they perform their duties
well
 kft`tfvN`NhrA c - g=N kFr~tfy ptL kr hrfn`nAh< d evt` - they
uphold his good name and fame
emkF kr[N< psfn` s`vAmfyA vfsfn` yx dfVAv v> d[sfds` kmZkr[vn` uvx[n`
krn< l[b<vAh<, ps<v kF kr[N< psfn` sfy s`vAmfyAx an<g&h krt`. emes` emAh<
vfsfn` emZ yx dfVAv upz&v rhft ekAx, By rhft ekAx aAvrNy krn ld`ed`
evZ.
The servants and employees thus ministered to as the Nadir show their
compassion towards him in these five ways. Thus is the Nadir covered by him and
made safe and secure.
pJ`chf eKA ghptfp<t`t, XAenhf k=lp<t`etn uprfmA dfsA smNb&Ah`mNA
pcZc<pxZXAtbZbA: emt`etn kAykmZemn, emt`etn vcFkmZemn, emt`etn
menAkmZemn, anAvxd`vArtAy, aAmfsAn<p`pdAenn. iemhf eKA ghptfp<t`t,
pJ`chf XAenhf k=lp<t`etn uprfmA dfsA smNb&Ah`mNA pcZc<pxZXftA,
gRhptf p<t&y, kr[N< pskfn` k=l p<t&yA vfsfn` uw dfVAv v> mhN bm<eNA`
ups`TAn kxy<t`tAh.
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49. In five ways, young householder, should a householder minister to ascetics
and brahmins as the Zenith.
 emt`etn kAykmZemn - eemt&F shgt v> kyfn` krn kr~meyn` - by
lovable deeds
 emt`etn vcFkmZemn - eemtF& shgt v> vcneyn` krn kr~meyn` -
by lovable words
 emt`etn menAkmZemn - eemtF& shgt v> hftfn` krn kr~meyn` - by
lovable thoughts
 anAvxd`vArtAy - enAvsn ld edArx< a[tf b[vfn` - by keeping open
house to them
 aAmfsAn<p`pdAenn - aAhAr pAnAdfy dFemn` - by supplying their material
needs
gRhptf p<t&y, emZ ps` kr[Nfn` k=lp<t&yA vfsfn` uw dfVAv yyf kfyn ld
mhN bm<eNA` ups`TAn ld`dAh<,
Young householder, the ascetics and brahmins as the Zenith ministered by a
householder,
Chf XAenhf k=lp<t`t^ an<kmZpn`t: pApA nfvAern`tf, klYAeN nfevesn`tf,
f
klYAeNn mnsA an<kmZpn`tf, as`s<t^ sAevn`tf, s<t^ prfeyAdepn`tf, sg`gs`s
mg`g^ aAcfk`Kn`tf. iemhf eKA ghptfp<t`t, Chf XAenhf k=lp<t`etn uprfmA dfsA
smNb&Ah`mNA pcZc<pxZXftA iemhf Chf XAenhf k=lp<t`t^ an<kmZpn`tf. Evms`s
EsA uprfmA dfsA pxfcZCn`nA ehAtf eKmA ap`pxfByA’tf.
kr[N< sykfn` k=lp<t&yAx an<kmZpA krt`.
show their compassion towards him in six ways.
 pApA nfvAern`tf - pvZkmZvlfn` vLk`vt` - they restrain him from evil
 klYAeN nfevesn`tf - s<crfteyhf eyAdvt` - they persuade him to do
good
 klYAeNn mnsA an<kmZpn`tf - yhpt` sftfn` an<kmZpA krt` - they
love him with a kind heart
 as`s<t^ sAevn`tf - enAa[s> Dr~my as`vt` - they make him hear what he
has not heard
 s<t^ prfeyAdepn`tf - a[s> Dr~my pfrfsfz< krt` - they clarify what he
has already heard
 sg`gs`s mg`g^ aAcfk`Kn`tf - edvZelAvx yn mg kfyA edt` - they
point out the path to a heavenly state
45