Dhammapada Sutta, Chapter 5, Verses 60-75
Verse 60 (5:60)
60. Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true
law. Muller 1881
60. The night is long to the wakeful, a distance of ten miles is long to the weary; the road of life and death is long to fools who
do not know the truth. Cleary 1994
60. The night is long for the wakeful, the road is long for the weary, Samsara is long for the foolish who do not know the
Sublime Truth. Narada 1959
60. Long is the night to the watcher, long is the league to the weary traveler; long is the chain of existence to fools who
ignore the True Law. Wagiswara 1912
Verse 61 (5:61)
61. If on a journey thou canst not find thy peer or one better than thyself, make the journey stoutly alone. There is no
company with a fool. Wagiswara 1912
61. If a traveler does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there
is no companionship with a fool. Muller 1881
61. If you cannot find a companion
who is better than or like yourself,
you should make your way, steadily, alone.
In the childish there is no companionship. Wallis 2007
61. The disciple who travels along cannot find a companion better or equal, let him firmly pursue his solitary career.
There is no companionship with the foolish. Narada 1959
Verse 62 (5:62)
62. "These sons belong to me, and this wealth belongs to me," with such thoughts a fool is tormented. He himself does
not belong to himself; how much less sons and wealth? Muller 1881
62. "I have sons and wealth," thinks the fool with anxious care. He is not even master of himself, much less of sons and
wealth. Wagiswara 1912
62. "I have sons, I have wealth" — the fool troubles himself. Even one’s self is not one’s own, how then sons, how then
wealth? Narada 1959
Verse 63 (5:63)
63. The fool who knows his folly is so far wise; but the fool who reckons himself wise is called a fool indeed. Wagiswara 1912
63. The fool who knows that he is a fool is for that very reason a wise man; the fool who thinks that he is wise is called a
fool indeed. Narada 1959
63. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed. Muller 1881
Verse 64 (5:64)
64. Though a fool lives with a wise man through all his life, he never understands the Dharma, just as a spoon never knows the
taste of soup. Narada 1959
64. Though for a lifetime the fool keeps company with the wise, yet does he not learn righteousness, as spoon gets no taste
of soup. Wagiswara 1912
64. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste
of soup. Muller 1881
Verse 65 (5:65)
65. If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives
the taste of soup. Muller 1881
65. Though an intelligent person lives with a wise man for only a moment, he quickly understands the Dharma, just as a tongue
knows the taste of soup. Narada 1959
65. If but for a moment the thoughtful keep company with the wise, straightway he learns righteousness, as tongue tastes
soup. Wagiswara 1912
Verse 66 (5:66)
66. Fools and dolts go their way, their own worst enemies; working evil which bears bitter fruit. Wagiswara 1912
66. Fools of little understanding have themselves for their greatest enemies, for they do evil deeds which must bear
bitter fruits. Muller 1881
66. A fool who thinks he is wise acts as the enemy to himself, doing evil deeds that in the end bear bitter fruits. Narada 1959
Verse 67 (5:67)
67. That deed is not well done of which a man must repent, and the reward of which he receives crying and with a
tearful face. Muller 1881
67. That deed is not well done when being done, one repents. Weeping with tears, one reaps the bitter fruits of the
wrong deed thereof. Narada 1959
67. That is no good deed which brings remorse, whose reward one receives with tears and lamentation.
Wagiswara 1912
Verse 68 (5:68)
68. But that deed is indeed well done when being done, one has not to repent. Rejoicing with pleasure, one reaps the
sweet fruits of the right deed thereof. Narada 1959
68. But that is the good deed which brings no remorse, whose reward the doer takes with joy and gladness. Wagiswara 1912
68. The deed is well done that is not followed by regret, whose consequences are attended by joy and happiness. Cleary 1994
68. No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully. Muller 1881
Verse 69 (5:69)
69. Honey-sweet to the fool is his sin until it ripens; then he comes to grief. Wagiswara 1912
69. As long as it has not borne fruit, the fool thinks the fruit is as sweet as honey, but when the bitter fruit of evil
deed ripens, then he comes to grief. Narada 1959
69. As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then
the fool suffers grief. Muller 1881
Verse 70 (5:70)
70. Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Kusa grass, yet he is not worth
the sixteenth particle of those who have well weighed the law. Muller 1881
70. The abstinence of the ignorant is worth less than a sixteenth part of those who have integrated all truths. Cleary 1994
70. Month after month a fool may fast by eating only as much food as can be picked up on the tip of a Kusa grass blade,
yet his worth is not a sixteenth part of that of the wise man who have comprehended the Truth. Narada 1959
70. If once a month the fool sips his food from a blade of the sacred grass his is no fraction of the Arahat's worth. Wagiswara 1912
Verse 71 (5:71)
71. An evil deed, like newly-drawn milk, does not turn (suddenly); smoldering, like fire covered by ashes, it follows the
fool. Muller 1881
71. The effect of an evil deed does not come immediately, just as fresh milk does not turn sour at once. It follows the
fool, like fire covered by ashes. Narada 1959
71. Evil does not straightway curdle like milk, but is rather like a smoldering fire which attends the fool and burns him.
Wagiswara 1912
Verse 72 (5:72)
72. Whatever the fool gains, knowledge and fame will ruin himself. It destroys the fool’s virtue, going to his head. Narada 1959
72. When the fool's wisdom bears evil fruit it bursts asunder his happiness, and smashes his head. Wagiswara 1912
72. And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay,
it cleaves his head. Muller 1881
Verse 73 (5:73) 73. If one desire the praise of knaves, or leadership amongst the Bhikkhus, and lordship in the convents, and the reverence of the laity, thinking "Let layman and religious alike appreciate my deeds. Let them do my bidding and obey my prohibitions." If such be his fond imaginings, then will ambition and self-will wax great. Wagiswara 1912 73. Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among
other people! Muller 1881
73. The fool will desire undeserved reputation, precedence among the monks, authority in monasteries, and honor amongst other
groups. Narada 1959
Verse 74 (5:74)
74. "May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to
be done or is not to be done," thus is the mind of the fool, and his desire and pride increase. Muller 1881
74. "This I have done; let the laity and the mendicants know of it! In what is to be done and what is not to be done, let my will be
followed!" Such are the thoughts of fools; thus do craving and conceit grow. Cleary 1994
74. Let both laymen and monks think, "This I have done, and let them refer me in every work, no matter great or small". Such are
the ambition of the fool. This desire and pride increase. Narada 1959
74. If one desire the praise of knaves, or leadership amongst the Bhikkhus, and lordship in the convents, and the reverence of the laity, thinking
"Let layman and religious alike appreciate my deeds. Let them do my bidding and obey my prohibitions." If such be his fond imaginings, then will
ambition and self-will wax great. Wagiswara 1912
Verse 75 (5:75)
75. One is the road leading to gain, another is that leading to Nirvana. Knowing this, let the Bhikkhu, the follower of Buddha, strive in solitude,
not seeking the praise of men. Wagiswara 1912
75. "One is the road that leads to wealth, another the road that leads to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this,
he will not yearn for honor, he will strive after separation from the world. Muller 1881
75. Surely, the Bhikshus, the disciple of the Buddha, understands the path that leads to worldly wealth and another path that leads to Nirvana.
They should not rejoice in worldly honor, but cultivate for detachment. Narada 1959
Dharmapada Sutra, Chapter 6, Verses 76-89
Verse 76 (6:76)
76. If you see an intelligent man who tells you where true treasures are to be found, who shows what is to be avoided, and administers reproofs, follow that wise man; it will be better, not worse, for those who follow him. Muller 1881 76. If one looks upon a wise man who points out faults as a revealer of hidden treasures, one should associate with a
wise man. Narada 1959
76. Look upon him who shows you your faults as a revealer of treasure. Seek seek his company who checks and chides you, the sage who is wise in reproof. It fares well and not ill with him who seeks such company. Wagiswara 1912
Verse 77 (6:77)
77. Let a man admonish, and advise, and keep others from strife! So will he be dear to the righteous, and hated by the unrighteous. Wagiswara 1912 77. Let the wise man advise, instruct and restrain one from evil. He will be truly pleased by those who are good, and
displeased by those who are not. Narada 1959
77. Let him admonish, let him teach, let him forbid what is improper!- -he will be beloved of the good, by the bad he will be hated. Muller 1881
Verse 78 (6:78)
78. Do not associate with evil friends, and do not associate with mean men. Do associate with good friends and do
associate with noblemen. Narada 1959
78. Do not have evil-doers for friends, do not have low people for friends: have virtuous people for friends, have for friends the best of men. Muller 1881 78. Avoid bad friends, avoid the company of the evil. Seek after noble friends and men of lofty character. Wagiswara 1912 Verse 79 (6:79)
79. He who drinks in the law lives happily with a serene mind: the sage rejoices always in the law, as preached by the elect (Ariyas). Muller 1881 79. He drinks of the Dharma and abides in happiness. The wise man ever delights in the Dharma revealed by
the Ariyas. Narada 1959
79. He who drinks in the law lives glad, for his mind is serene. In the law preached by the Noble the sage ever finds his joy. Wagiswara 1912 Verse 80 (6:80)
80. Well-makers lead the water (wherever they like); fletchers bend the arrow; carpenters bend a log of wood; wise people fashion themselves. Muller 1881 80. Engineers control the water, fletchers straighten the arrow, carpenters fashion their wood. Sages control and fashion themselves. Wagiswara 1912 80. Irrigators guide water in channeling, fletchers make the arrows straight in bending, carpenters control the timber
in cutting. The wise control their own minds.
Narada 1959
Verse 81 (6:81) 81. As some massive rock stands unmoved by the wind storm, so the wise stand unmoved by praise or blame. Wagiswara 1912 81. As a solid rock is not shaken by the wind, the wise are not moved by praise or blame. Narada 1959
81. As a solid rock is not shaken by the wind, wise people falter not amidst blame and praise. Muller 1881
Verse 82 (6:82)
82. Just as a deep lake is clear and still, the wise become exceedingly peaceful when they hear the Dharma. Narada 1959
82. As a deep lake, clear and undefiled, so are sages calmed by hearing the law. Wagiswara 1912 82. Wise people, after they have listened to the laws, become serene, like a deep, smooth, and still lake. Muller 1881 Verse 83 (6:83) 83. Good people walk on whatever befall, the good do not prattle, longing for pleasure; whether touched by happiness or sorrow wise people never appear elated or depressed. Muller 1881 83. The good give up attachment for everything. The sagely do not speak idle words on sensual craving. Whenever they
are affected by happiness or by pain, the wise show neither elation nor depression. Narada 1959
83. Freely go the righteous. The holy ones do not whine and pine for lusts. Unmoved by success or failure, the wise show no change of mood. Wagiswara 1912 Verse 84 (6:84) 84. Desire not a son for thyself nor for another, nor riches nor a kingdom. Desire not thy gain by another's loss. So art thou righteous, wise, and good. Wagiswara 1912 84. If, whether for his own sake, or for the sake of others, a man wishes neither for a son, nor for wealth, nor for lordship, and if he does not wish for his own success by unfair means, then he is good, wise, and virtuous. Muller 1881 84. Neither for the sake of oneself nor for the sake of another, he should not desire son, wealth, or kingdom by unrighteous
means. By unrighteous means, he should not seek his own success. Then, such a person is indeed virtuous, wise and
righteous. Narada 1959
Verse 85 (6:85) 85. Few are there among men who arrive at the other shore (become Arhats); the other people here run up and down the shore. Muller 1881 85. Few people amongst men can reach the Beyond (Nirvana); the rest of mankind only runs along the shore. Narada 1959
85. Few amongst men are they who reach the farther shore; the rest, a great multitude, stand only on the bank. Wagiswara 1912 Verse 86 (6:86) 86. For those who act properly according to the teaching, and explain correctly the truth, they will reach the Beyond (Nirvana)
crossing the realm of passions, which is hard to cross over. Narada 1959
86. The righteous followers of the well-preached law - these are the mortals who reach the far shore. But, hard is their journey through the realm of Death. Wagiswara 1912 86. But those who, when the law has been well preached to them, follow the law, will pass across the dominion of death, however difficult to overcome. Muller 1881 86. But they who practice Dhamma
according to Dhamma well-told,
from Death's Domain hard to leave
they'll cross to the Further Shore.
Explanation: The realms over which Mara has sway, are difficult to be crossed. Only those who quite
righteously follow the way indicated in the well-articulated Teachings of the Buddhas, will be able to
cross these realms that are so difficult to cross.
The Illustrated Dhammapada, Verse 86
Verse 87 (6:87) 87. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind. Muller 1881 87. Leaving the way of darkness, let the sage cleave to the way of light. Let him leave home for the homeless life, that solitude so hard to love. Putting away lust and possessing nothing, let the sage cleanse himself from every evil thought. Wagiswara 1912 Verse 88 (6:88) 88. Leaving the way of darkness, let the sage cleave to the way of light. Let him leave home for the homeless life, that solitude so hard to love. Putting away lust and possessing nothing, let the sage cleanse himself from every evil thought. Wagiswara 1912 88. A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu). After going from his home to a homeless state, he should in his retirement look for enjoyment where there seemed to be no enjoyment. Leaving all pleasures behind, and calling nothing his own, the wise man should purge himself from all the troubles of the mind. Muller 1881 87-88. Leaving behind the path of darkness and cultivating the path of brightness, let the wise man leave his home life and go into a life
without home. He should seek great delight in detachment, which is difficult to enjoy. Giving up the sensual pleasure with no hindrance,
the wise man should cleanse himself of the impurities of the mind. Narada 1959
Verse 89 (6:89) 89. Those whose mind is well grounded in the (seven) elements of knowledge, who without clinging to anything, rejoice in freedom from attachment, whose appetites have been conquered, and who are full of light, are free (even) in this world. Muller 1881 89. For those whose mind is properly cultivated in the Limbs of Perfect Enlightenment, who have no attachment and enjoy in
giving up of grasping, and who are free from the corruption, and shine pure in a radiance of light, then attain Nirvana even
in this mortal world. Narada 1959
89. Those whose mind are well trained
in the factors of full awakening
who delight, without clinging,
in the renunciation of grasping—
such bright ones, impulses destroyed,
are, in this very world, unbound. Wallis 2007
89. They are serene in this world, whose mind is perfected in that clear thought which leads to Arahatship; whose delight is in renunciation, free from taints, and lustrous. Wagiswara 1912 Dhammapada Sutta, Chapter 7, Verses 90-99
Verse 90 (7:90)90. There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters. Muller 188190. For those who have completed the journey, left sorrow behind, being completely free from everything and destroyed all bondage,
the fever of passion does not exist. Narada 195990. No remorse is found in him whose journey is accomplished, whose sorrow ended, whose freedom complete, whose chains are all shaken off. Wagiswara 1912Verse 91 (7:91)91. The mindful press on, casting no look behind to their home life; as swans deserting a pool they leave their dear home. Wagiswara 191291. They depart with their thoughts well-collected, they are not happy in their abode; like swans who have left their lake, they leave their house and home. Muller 188191. The mindful people exert themselves, and do not like to remain in the same place. Like swans that leave their
pools and go home after home. Narada 1959Verse 92 (7:92)92. Men who have no riches, who live on recognized food, who have perceived void and unconditioned freedom (Nirvana), their path is difficult to understand, like that of birds in the air. Muller 188192. For those who have no accumulation, who eat the right food of life, and who have deliverance that is void and signless,
they are the objects in the path that cannot be traced, like birds flying in the air. Narada 195992. Some there are who have no treasure here, temperate ones whose goal is the freedom which comes of realizing that life is empty and impermanent. Their steps are hard to track as the flight of birds through the sky. Wagiswara 1912Verse 93 (7:93)93. For those whose corruptions are destroyed, who are not attached to food, and who has deliverance that is void and signless,
they are the objects in the path that cannot be traced, like birds flying in the sky. Narada 195993. He whose taints are purged away, who is indifferent to food, whose goal is the freedom which comes of realizing life's emptiness and transience, is hard to track as the flight of birds in the sky. Wagiswara 191293. He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvana), his path is difficult to understand, like that of birds in the air. Muller 1881Verse 94 (7:94)94. The gods even envy him whose senses, like horses well broken in by the driver, have been subdued, who is free from pride, and free from appetites. Muller 188194. For those who subdue their senses, like the charioteers trained and controlled their horses, and who destroy their pride
and is free from the corruptions, they are admired even by the gods. Narada 195994. Even the gods emulate him whose senses are quiet as horses well-tamed by the charioteer, who has renounced self-will, and put away all taints. Wagiswara 1912Verse 95 (7:95)95. Such a one who does his duty is tolerant like the earth, like Indra's bolt; he is like a lake without mud; no new births are in store for him. Muller 188195. No more will he be born whose patience is as the earth's, who is firm as a pillar and pious, pure as some unruffled lake. Wagiswara 191295. Like the earth, he is not troubled. Like a pillar he is firm. Like a pond free of mud there are no rounds of rebirths for such a person. Wallis 200795. A balanced and well-disciplined person does not resent like the earth. He is comparable to an Indakhila column.
He is not sullied by mud like a pool. He does not wander in Samsara for such a balanced life. Narada 1959Verse 96 (7:96)96. Calm is the thought, calm the words and deeds of such a one, who has by wisdom attained true freedom and self-control. Wagiswara 191296. Calmed is the mind calmed, speech and action of one set free by genuine knowledge. For such a person there is peace. Wallis 200796. His mind is calm. His speech is calm. His action is calm. He knows correctly that he is completely freed, perfectly
peaceful and steadily balanced. Narada 195996. His thought is quiet, quiet are his word and deed, when he has obtained freedom by true knowledge, when he has thus become a quiet man. Muller 1881Verse 97 (7:97)97. Excellent is the man who is not credulous, who knows Nirvana, who has cut all bonds, destroyed the germs of rebirth, cast off lust. Wagiswara 191297. The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men. Muller 188197. For a man who is free from credulous beliefs, who understands the eternal, Nirvana, who cuts off the links, who has
put an end to occasion of good and evil, and who eschews all desires, he is indeed a supreme man. Narada 1959Verse 98 (7:98)98. In a hamlet or in a forest, in the deep water or on the dry land, wherever venerable persons (Arhanta) dwell, that place is delightful. Muller 188198. Wherever the Arhats dwell in a village or in a forest, in a valley or on a hill, that spot is a place of delight. Narada 1959
98. In the village or the jungle, on sea or land, wherever lives the Arahat, there is the place of delight. Wagiswara 1912Verse 99 (7:99)99. Forests are delightful where other people do not because the one who is free from passion rejoices therein seeking no
sensual pleasure. Narada 195999. Forests are delightful; where the world finds no delight, there the passionless will find delight, for they look not for pleasures. Muller 188199. Pleasant are the glades where the herd come not to disport themselves. There shall the Holy take their pleasure, who seek not after lust. Wagiswara 1912Dharmapada Sutra, Chapter 8, Verses 100-115
Verse 100 (8:100)
100. Even though a speech be a thousand (of words), but made up of senseless words, one word of sense is better, which if a man hears, he becomes quiet. Muller 1881100. Better than a thousand useless words is one single beneficial word, by hearing which, one is pacified. Narada 1959
100. Better than a thousand empty words is one pregnant word, which brings the hearer peace. Wagiswara 1912Verse 101 (8:101)101. Even though a Gatha (poem) be a thousand words, but made up of senseless words, one word of a Gatha is better, which if a man hears, he becomes quiet. Muller 1881101. Better than a thousand idle songs is a single song, which brings the hearer peace. Wagiswara 1912101. Better than a thousand useless verses is one beneficial single verse, by hearing which, one is pacified. Narada 1959
Verse 102 (8:102)102. Better it is to chant one verse of the law, that brings the hearer peace, than to chant a hundred empty songs. Wagiswara 1912102. Should one recites a hundred useless verses, better is one single word of the Dharma, by hearing which, one is pacified. Narada 1959
102. Though a man recite a hundred Gathas made up of senseless words, one word of the law is better, which if a man hears, he becomes quiet. Muller 1881Verse 103 (8:103)103. Though one conquers a million people in battle, he is the noblest victor who has conquered himself. Narada 1959
103. If one were to conquer a thousand thousand in the battle he who conquers self is the greatest warrior. Wagiswara 1912103. If one man conquer in battle a thousand times thousand men, and if another conquer himself, he is the greatest of conquerors. Muller 1881Verse 104 (8:104)104. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint. Muller 1881104. Self-conquest is better than other victories. Neither god nor demi-god, neither Mara nor Brahma, can undo the victory of such a one, who is self -controlled and always calm. Wagiswara 1912Verse 105 (8:105)105. Self-conquest is better than other victories. Neither god nor demi-god, neither Mara nor Brahma, can undo the victory of such a one, who is self -controlled and always calm. Wagiswara 1912104-105. Self-conquest is indeed, far greater than the conquest of all other people; neither a god nor a Gandhabba nor Mara with
Brahma can win back the victory of such a person who is self-subdued and self-disciplined. Narada 1959105. One's own self conquered is better than all other people; not even a god, a Gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself, and always lives under restraint. Muller 1881Verse 106 (8:106)106. Even if one makes an offering a thousand times every month for a hundred years, if one honors a sage who has perfected
himself, for even a moment, that honor is better than what is sacrificed in a century. Narada 1959106. If a man for a hundred years sacrifice month after month with a thousand, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years. Muller 1881106. If month by month throughout a hundred years one were to offer sacrifices costing thousands, and if for a moment another were to reverence the self-controlled this is the better worship. Wagiswara 1912Verse 107 (8:107)107. If one for a hundred years tended the sacred fire in the glade, and another for a moment reverenced the self-controlled, this is the better worship. Wagiswara 1912107. If a man for a hundred years worship Agni (fire) in the forest, and if he but for one moment pay homage to a man whose soul is grounded (in true knowledge), better is that homage than sacrifice for a hundred years. Muller 1881107. Even if one tends the sacred fire in the forest for a hundred years, if one honors a sage who has perfected himself, for
even a moment, that honor is better than what is sacrificed in a century. Narada 1959Verse 108 (8:108)108. Whatever a man sacrifice in this world as an offering or as an oblation for a whole year in order to gain merit, the whole of it is not worth a quarter (a farthing); reverence shown to the righteous is better. Muller 1881108. Whatever gift or alms are offered for a year in this world in order to seek merit, all of that is less than a single quarter
of the reverence towards the upright people. Narada 1959108. Whatsoever sacrifice or offering a man makes for a full year in hope of benefits, all is not worth a quarter of that better offering of reverence to the upright. Wagiswara 1912Verse 109 (8:109)109. For one who is in the habit of constantly honoring and respecting the elders, one’s four blessings increase — age,
beauty, bliss and strength. Narada 1959109. In him who is trained in constant courtesy and reverence to the old, four qualities increase: length of days, beauty, gladness, and strength. Wagiswara 1912109. He who always greets and constantly reveres the aged, four things will increase to him, viz. life, beauty, happiness, power. Muller 1881Verse 110 (8:110)110. But he who lives a hundred years, vicious and unrestrained, a life of one day is better if a man is virtuous and reflecting. Muller 1881110. It is better to have a single day in one’s life, which is moral and meditative, than to have a hundred years in
one’s life, which is immoral and uncontrolled. Narada 1959110. Better than a hundred years of impure and intemperate existence is a single day of the moral, contemplative life. Wagiswara 1912Verse 111 (8:111)111. Better is one day of a wise and contemplative life than a thousand years of folly and intemperance. Wagiswara 1912111. And he who lives a hundred years, ignorant and unrestrained, a life of one day is better if a man is wise and reflecting. Muller 1881111. It is better to have a single day in one’s life, which is wise and meditative, than to have a hundred years in
one’s life, which is without wisdom and control. Narada 1959
Verse 112 (8:112)
112. And he who lives a hundred years, idle and weak, a life of one day is better if a man has attained firm strength. Muller 1881112. It is better to have a single day in one’s life, which makes an intense effort than to have a hundred year in one’s
life, which is idle and inactive. Narada 1959112. Better one day of earnest energy than a hundred years of sloth and lassitude. Wagiswara 1912
Verse 113 (8:113)
113. It is better to have a single day in one’s life, which comprehends how all things rise and pass away, than to have
one hundred years in one’s life, which does not comprehend how all things rise and pass away. Narada 1959113. And he who lives a hundred years, not seeing beginning and end, a life of one day is better if a man sees beginning and end. Muller 1881113. Better one day of insight into the fleeting nature of the things of sense, than a hundred years of blindness to this transiency. Wagiswara 1912Verse 114 (8:114)114. Better one day of insight into the deathless state of Nirvana, than a hundred years of blindness to this immortality. Wagiswara 1912114. It is better to have a single day in one’s life, which sees one’s own immorality, than to have one hundred
years in one’s life, which does not see one’s own immortality. Narada 1959114. And he who lives a hundred years, not seeing the immortal place, a life of one day is better if a man sees the immortal place. Muller 1881Verse 115 (8:115)115. Better one day of insight into the Supreme Law, than a hundred years of blindness to that Law. Wagiswara 1912115. And he who lives a hundred years, not seeing the highest law, a life of one day is better if a man sees the highest law. Muller 1881 115. It is better to have a single day in one’s life, which sees the ultimate truth, than to have a hundred years in one’s life, which does not see the ultimate truth. Narada 1959
No comments:
Post a Comment