22.  Tbnftarf epRAm T^]kfPbi[f AvytfT  
 ;bnftaAr ']f]ikfeka]f dbfB. 

23.  ;RAm vAketrinfT :]fD`bmf p>]fdarf  
 epRAm pibgfkibfB ulK. 

24.  ure[[f{mf EtadfFya[f oArnfTmf kapfpa[f  
 vre[[f{mf AvpfpibfEkarf vitfT. 

25.  _nftvitfta[f ~bfblf `klfviCmfp<qarfEkama[f  
 ;nftirE[ caLgf kri. 

26.  ecybfkriy ecyfvarf epriyrf cibiyrf  
 ecybfkriy ecyfkla tarf. 

27.  CAvoqi UBOAc nabfbem[f _nfti[f  
 vAketriva[f kdfEd ulK. 

28.  niAbemazi manftrf epRAm niltfT  
 mAbemazi kadfF viDmf. 

29.  K]em[f{mf K[fEbbi ni[f$rf evKqi  
 k]Emy<mf katftlf `riT. 

30.  `nft]rf '[fEparf `bEvarfmbf ebvfv<yirffkfKmf  
      ecnft]fAm p>]fedaZk la[f. 

Attempting to speak of the renunciate's magnitude  
Is akin to measuring the human multitudes who have ever died.  

Behold those who have weighed the dual nature of things and  
followedthe  renunciate's way. Their greatness illumines the world.  

He whose firm will, wisdom's goading hook, controls his five  
senses is a seed that will flourish in the fields of heaven.  

Such is the power of those who subdue the five senses that even 
Indra, Sovereign of the heaven's celestials, suffered their curse.  

The magnificent ones are they who can dispatch the most  
Difficult tasks; the insignificant ones are they who cannot.  

Touch, taste, sight, smell and hearing-  
He who controls these five magically controls the world.  

Their own secret sayings reveal to the world  
The greatness of men whose words prove prophetic.  

It is impossible to endure even a moment's wrath of those  
Who have scaled and stand upon the mountain called virtue.  

Renunciates are called the priestly ones  
For they are clothed in robes of compassion for all life.  

32.  `btfti{\ugfK ~kfkmf ;lf^l `t^[  
 mbtftli[f Ugfkilf^l EkD. 

33.  olfLmf vAkya[f `bvi^[ OvaEt  
 eclfLmfvayf 'lflawf ecylf. 

34.  m[tfTkfk]f macil[f ~tlf `^[tfT`b[f  
 ~Kl nIr pib. 

35.  `ZkfkaB `vaevKqi ;[f[acfecalf na[fKmf  
 ;Zkfka ;y[fbT `bmf. 

36.  `[fbbivamf '[f[aT `bwfecyfk mbfbT  
 epa[fBgfkalf epa[f$tf T^]. 

37.  `btftaB ;Tev[ Ev]fda civiAk  
 epaBtftaE[aD Urfnfta[f ;Ad. 

38.  vIzfnaqf pda`Am n[f$bfbi[f `#etaRv[f  
 vazfnaqf vziyAdkfKmf klf. 

39.  `btfta[f vRvEt ;[fpmf mbfeblflamf  
 p<btft p<kZmf ;l. 

40.  ecybfpal EtaRmf `bE[ oRvbfK  
     uybfpal EtaRmf pzi.

There is nothing more rewarding than virtue, 
Nor anything more ruinous than its neglect.  

Be unremitting in the doing of good deeds. 
Do them with all your might and by every possible means.  

Keep the mind free of impurity. That alone is the practice of virtue. 
All else is nothing but empty display.  

Virtue is living in such a way that one does not fall into these four- 
Envy, anger, greed and unsavory speech.  

Don't tell yourself tomorrow you'll be wise enough to practice virtue. 
Do it now, for it will be your deathless companion when you die.  

It is decidedly unnecessary to inquire about virtue's benefits, 
So evident is difference between the palanquin's rider and bearer.  

Allowing not a day to pass without doing some good 
Is a boulder that will block your passage on the path to rebirth.  

Only virtuous deeds abound in true joy. 
All other deeds are empty and devoid of distinction.  

Virtue is merely that which should be done, 
And vice is merely that which men avoid in life.  

42.  TbnftarfkfKmf Tvfva tvrfkfKmf ;bnftarfkfKmf  
 ;lfvazfva[f '[fpa[f T^].  

43.et[fp<ltftarf etyfvmf viRnfEtakfklftae[[f$gfK  
 _mfp<ltftaB Omfplf t^l. 

44.  pziywfcipf patfT\]f uAdtftayi[f vazfkfAk  
 vzieywfclf 'wfwa[fBmf ;lf. 

45.  `[fp<mf `b{mf uAdtftayi[f ;lfvazfkfAk  
 p]fp<mf py{mf `T. 

46.  `btftabfbi[f ;lfvazfkfAk ~bfbi[f p<btftabfbilf  
 Epaoyfpf epBv etv[f. 

47.  ;ylfpi[a[f ;lfvazfkfAk vazfpv[f '[fpa[f  
 MylfvaRqf 'lflamf t^l. 

48.  ~bfbi[f ozkffki `b[iZkfka ;lfvazffkfAk  
 Enabfpari[f Ena[fAm uAdtfT. 

49.  `b[f '[pf pdfdEt ;lfvazfkfAk `#Tmf  
 pib[fpzipfp tilflayi[f n[fB. 

50.  Avytfti[f vazfvagfK vazfpv[f va[fuAbYy<mf  
     etyfvtfTqf Avkfkpf pDmf.

The virtuous householder supports the needs 
Of renunciates, ancestors and the poor.  

The foremost duty of family life is to duly serve these five: 
God, guests, kindred, ancestors and one's self.  

Gathering wealth without misdeeds and sharing meals without 
miserliness, The householder's posterity will never perish.  

When family life possesses love and virtue, 
That is both its essence and fruition.  

If a man masters the duties of married life, 
What further merits could monkhood offer him?  

Among those who strive for liberation, the foremost are they 
Who live the blessed state of family life as it should be lived.  

The householder dedicated to duty and to aiding 
Ascetics on their path of penance endures more than they do.  

Domestic life is rightly called virtue. The monastic path, 
Rightly lived beyond blame, is likewise good.  

He who pursues the householder's life well here on earth 
Will be placed among the Gods there in heaven. 

52.  m^[madfci ;lflaqfk]f ;lflayi[f vazfkfAk  
 '^[madfcitf tayi{mf ;lf.  

53.  ;lflet[f ;lflvqf ma]fpa[alf uqfqet[f  
 ;lflvqf ma]akf kAd. 

54.  ep]f]i[f epRnftkfk yav<q kbfep[f{mf  
 ti]fAmu]f dakpf epbi[f. 

55.  etyfvmf etaza`qf ekaZn[f etaZetZvaqf  
 epyfey[pf epyfYy<mf mAz. 

56.  tbfkatfTtf tbfeka]fdabf Ep]itf tAkca[fb  
 ecabfkatfTcf Ecarfvilaqf ep]f. 

57.  ciAbkakfKmf kapfpev[f ecyfy<mf mkqirf  
 niAbkakfKmf kapfEp t^l. 

58.  epbf$bf epbi[fepBvrf ep]fFrf epRwfcibpfp<pf  
 p<tfEtqirf vaZmf ulK. 

59.  p<kzfp<rinft ;lfliElarfkfK ;lf^l ;kzfvarfM[f  
 "BEpalf pID nAd. 

60.  mgfklmf '[fp m^[madfci mbfB `t[f  
     n[fklmf n[fmkfkdf EpB.

The fullest family life remains empty 
If the wife lacks the lofty culture of the home.  

What does a man lack if his wife is worthy? 
And what does he possess if she is lacking worth?  

What is more majestic than a women 
Who preserves the prodigious strength of chastity?  

Even the rains will fall at her command 
Who upon rising worships not God, but her husband.  

A woman is one who vigilantly guards herself, 
Cares for her husband and protects their unblemished reputation.  

Why do guardians protect women by confinement? 
Her own resolute chastity is a women's paramount protection.  

A women deeply devoted to the man who wed her 
Will be worthy of great rewards in the world where Gods delight  

Unless the wife pursues praiseworthy purity, 
The husband cannot prance like a proud lion before his critics.  

A worthy wife is the blessing of a home, 
And good children are its precious ornament. 

62.  'Zpibpfp<mf tIyAv tI]fda pzipibgfkapf  
 p]fp<Ad mkfkdf epbi[f. 

63.  tmfepaRqf '[fptmf mkfkqf `vrfepaRqf  
 tmftmf vi^[ya[f vRmf. 

64.  `mizfti{mf ~bfb ;[iEttmf mkfkqf  
 ciBAk `qaviy Pzf. 

65.  mkfkqfemyf tI]fdlf udbfki[fpmf mbfB `vrf  
 ecabfEkdfdlf ;[fpmf ecvikfK. 

66.  Kzlf ;[iT yazf;[i '[fptmf mkfkqf  
 mz^lcfecalf Ekqa tvrf. 

67.  tnfAt mkbfkabfB n[fbi `AvytfT  
 Mnfti ;Rpfppcf ecylf. 

68.  tmfmi[ftmf mkfkqf `biv<AdAm maniltfT  
 m[f{yirfkf eklflamf ;[iT. 

69.  :[fb epaZti[f epriTvkfKmf t[fmk^[cf  
 ca[fE$[f '[kfEkdfd tay.f 

70.  mk[ftnfAtkfK ~bfBmf utvi ;v[ftnfAt  
     '[fEnabf$[f ekalf '{mf ecalf. 

Those who bear children of blameless character 
Will themselves be born seven times, untouched by evil.  

It is said that children are a man's real wealth, 
And that this wealth is determined by his deeds.  

Far sweeter than divine nectar is simple boiled rice 
Stirred by the small hands of one's own child.  

Being touched by one's children is a delight to the body, 
And listening to them chatter is a joy to the ear.  

"Sweet are the sounds of the flute and the lute," say those 
Who have not heard the prattle of their own children.  

A father can best benefit his son by preparing him 
To sit in the vanguard of erudite councils.  

What pleasure it is to human beings everywhere 
When their children possess knowledge surpassing their own!  

When a mother hears her son heralded a good and learned man, 
Her joy exceeds that of his joyous birth.  

The son's duty to his father is to make the world ask, 
"By what great austerities did he merit such a son?" 

72.  `[fpilarf 'lflamf tmkfKriyrf `[fp<Adyarf  
 '[fp<mf uriyrf pibrfkfK. 

73.  `[fEpaD ;Aynft vzkfek[fp ~RyirfkfK  
 '[fEpaD ;Aynft etadrfp<. 

74.  `[fp< :{mf ~rfvmf uAdAm `T:{mf  
 n]fp< '[f{mf nadacf cibpfp<. 

75.  `[fp<bfB `mrfnft vzkfek[fp AvyktfT  
 ;[fp<bf$rf 'yfTmf cibpfp<. 

76.  `btftibfEk `[fp<carf ep[fp `biyarf  
 mbtftibfKmf `#Et T^]. 

77.  '[fpi lt^[ evyilfEpalkf kay<YEm  
 `[fpi lt^[ `bmf. 

78.  `[fpktf tilfla uyirfvazfkfAk v[fpabfk]f  
 vbfblf mrnftqirftf tbfB. 

79.  p<btfTBpf eplflamf 'v[fecyfYy<mf yakfAk  
 `ktfTBpfp< `[fpi lvrfkfK. 

80.  `[fpi[f vziyT uyirfni^l `#tilarfkfK  
      '[fp<Etalf Eparftft udmfp<.

The unloving belong only to themselves, 
But the loving belong to others to their very bones.  

They say it is to know union with love 
That the soul takes union with the body.  

Love makes a man affectionate toward all, 
And affection affords the priceless treasure of friendship.  

They say love's greatness is this: it yields to good families 
Worldly happiness here and heavenly bliss there.  

The uninformed say love stands by virtuous souls, 
Unaware that love is also friend to all immersed in vice.  

As the blazing sun dries up a boneless worm, 
So does virtue scorch a loveless being.  

Without love in the heart, 
Life is like a sapless tree in a barren desert.  

What good is a body perfect in outer ways, 
If inwardly it is impaired by lack of love?  

With love enshrined in the heart, one lives. 
Without it, the body is but bone encased in skin. 

82.  viRnfT p<btfttatf ta{]fdlf cava mRnf 
 et[i{mf Ev]ffdbfpabf b[fB. 

83.  vRviRnfT AvkLmf Omfp<va[f vazfkfAk  
 pRvnfT pazfpDtlf ;[fB. 

84.  `k[mrfnfT ecyfyaqf uAby<mf Mk[mrfnfT  
 nlfviRnfT Omfp<va[f ;lf. 

85.  vitfTmf ;dlfEv]fDmf ekalfEla viRnfEtamfpi  
 micfclf miAcva[f p<lmf. 

86.  eclfviRnfT Omfpi vRviRnfT parftftiRpfpa[f  
 nlfviRnfT va[tf tvrfkfK. 

87.  ;^[tfT^]tf et[fpeta[f bilf^l viRnfti[f  
 T^]tfT^] Evqfvipf py[f. 

88.  prinfEtamfpipf pbfbbfEbmf '[fprf viRnfEtamfpi  
 Evqfvi t^lpfpda tarf. 

89.  uAdAmYy<qf ;[fAm viRnfEtamfplf Omfpa  
 mdAm mdvarfk]f u]fD. 

90.  Emapfpkf KAzYmf `[icfcmf MknftirinfT  
      Enakfkkf KAzYy<mf viRnfT.

To hoard one's meal when a guest is in the home is improper, 
Even if it happens to be the nectar of immortality.  

The life of the man who daily cares for those who 
Come to him will never suffer poverty's painful ruin.  

Wealth's goddess dwells in the hospitable home 
Of those who host guests with a smiling face.  

If a man eats only after attending to guests' needs, 
What further sowing will his fertile fields require?  

The host who, caring for guests, watches hopefully for more, 
Will himself be a welcomed guest of those whose home is heaven.  

Charity's merit cannot be measured by gifts given, 
It is measured by measuring the receiver's merits.  

Those who never sacrifice to care for guests will later lament, "We  
hoarded wealth, estranged ourselves, now none will care for us."  

The poorest penury is having plenty yet shunning guests, 
Such senselessness is only found in senseless fools.  

Like delicate anicham flower withers when merely smelled, 
An unwelcome look is enough to wither the heart of a guest. 

92.  `k[f`mrfnfT :tli[f n[fEb Mk[mrfnfT  
       ;[fecala[f ~kpf epbi[f. 

93.  Mktfta[f `mrfnffT;[iT Enakfki `ktfta[amf  
       ;[feca li[Et `bmf. 

94.  T[fp<B\umf TvfvaAm ;lflaKmf yarfmadfDmf  
       ;[fp<B\umf ;[feca lvrfkfK. 

95.  p]iv<Ady[f ;[fecal[f ~tlf oRvbfK  
      `]iylfl mbfBpf pib. 

96.  `lflAv Ety `bmfepRKmf nlflAv  
      naF ;[iy ecali[f. 

97.  ny[f :[fB n[fbi pykfKmf py[f:[fB  
      p]fpi[f t^lpfpiriyacf ecalf. 

98.  ciBAmy<Yqf nIgfkiy ;[fecalf mBAmy<mf  
      ;mfAmy<mf ;[fpmf tRm.f 

99.  ;[fecalf ;[itI[fblf ka]fpa[f 'v[fekaEla  
       v[fecalf vzgfK vT. 

100.  ;[iy uqvak ;[f[at Pblf k[i 
        ;Rpfpkf kayfkvrfnf tbfB.

Better than a gift given with a joyous heart 
Are sweet words spoken with a cheerful smile. 

A kindly countenance and sweet words 
Spoken from the heart are virtue's way. 

Poverty-provoking sorrow will not pursue 
Those who speak joy-producing words to all they meet. 

Humility and pleasant words are the jewels 
That adorn a man; there are none other. 

If a man seeks good works while speaking sweet words, 
His virtues will wax and his vices wane. 

Words yield spiritual rewards and moral excellence 
When they do not wander far from usefulness and agreeableness. 

Sweet speech which is stranger to pettiness 
Imparts pleasure not only in this life, but in the next. 

Why would anyone speak cruel words, 
Having observed the happiness that kind words confer? 
 
To utter harsh words when sweet ones would serve 
Is like eating unripe fruits when ripe ones are at hand. 

102.  kaltfti [abfecyft n[fbi cibiet[i{mf  
        waltfti[f ma]pf epriT. 

103.  py[fT\kfkarf ecyft utvi ny[fT\kfki[f  
        n[fAm kdli[f epriT. 

104.  ti^[tfT^] n[fbi ecyi{mf p^[tfT^]yakf  
        ekaqfvarf py[fetri varf. 

105.  utvi vArtft[fB utvi utvi ecypf 
        pdfdarf calfpi[f vArtfT. 

106.  mbvbfk macbf$rf Ek]fAm Tbvbfk  
        T[fptfTqf Tpfpayarf ndfp<. 

107.  'ZAm 'Zpibpfp<mf uqfQvrf tgfk]f  
        viZmnf TAdtftvrf ndfp<. 

108.  n[fbi mbpfpT n[fb[fB n[fblflT  
       `[fEb mbpfpT n[fB. 

109.  eka[fb[f[ ;[f[a ecyi{mf `vrfecyft  
        o[fBn[fB uqfqkf ekDmf.  

110.  'nfn[fbi eka[f$rfkfKmf uyfv<]fdamf uyfvilf^l  
        ecyfnfn[fbi eka[fb mkbfK.

A kindness done in the hour of need may itself be small, 
But in worth it exceeds the whole world. 

When help is rendered by weighing the receiver's need and not 
The donor's reward, its goodness grows greater than the sea. 

While aid may outwardly seem as puny as a mustard seed, 
The knowing will deem it as imposing as a towering palm. 

Help rendered to others cannot be measured by the extent of 
assistance imparted. Its real measure is the recipient's worthiness. 

Never forget fellowship with unsullied souls, 
Nor forsake friendship with those who aided in adversity. 

For seven lives in seven bodies the grateful will remember 
Friends who nullified their anguish and affliction. 

It is improper to ever forget a kindness, 
But good to forget at once an injury received. 

The deadliest injury is effaced the moment 
The mind recalls a single kindness received from the injurer. 

Having massacred every breed of goodness one may yet escape, 
But there is no escape for those who let gratitude die.

112. ecpfpmf uAdyv[f ~kfkwf ciAtvi[fbi  
       'cfctftibf Ekmapfp< uAdtfT. 

113.  n[fEb tri{mf nDviknftamf ~kfktfAt  
       `[fEb eyaziy vidlf. 

114.  tkfkarf tkvilrf '[fpT `vrvrf  
        'cfctftabf ka]pfp pDmf. 

115.  EkDmf epRkfkMmf ;lfllfl enwfctfTkf  
       EkadaAm ca[fE$rfkf k]i. 

116.  ekDvlfya[f '[fpT `bikt[f enwfcmf  
       nDevarI; `lfl ecyi[f. 

117.  ekDvak AvyaT ulkmf nDvak  
       n[fbikfk]f tgfkiya[f tazfv<. 

118.  cm[fecyfT cIrfT\kfKgf EkalfEpalf                   
       `AmnfetaRpalf EkadaAm ca[fE$rfkf k]i. 

119.  ecabfEkadfdmf ;lflT ecpfpmf oRt^lya  
        udfEkadfdmf ;[fAm epbi[f. 

120.  va]ikmf ecyfvarfkfK va]ikmf Ep]ipf  
        pibv<mf tmEpalf ecyi[f.

The wealth of those who possess justice will not perish; 
Rather it will be posterity's soothing security. 

However prosperous it may seem, all wealth gained 
By loss of rightness must be relinquished that very day. 

In their offspring one may doubtlessly discern 
Who are the just and who the unjust. 

Adversity and prosperity never cease to exist. The adornment of 
great men's minds is to remain unswervingly just under both. 

When his heart forsakes fairness and his deeds turn depraved, 
A man realizes deep within himself, "I am ruined." 

Though a man is profoundly impoverished, 
If he remains just, the world will not regard him as poor. 

To incline to neither side like a balance scale's level beam 
And thus weigh impartially is the wise one's ornament. 

Speech uttered without bias is integrity, 
Provided no unspoken bias hides in the heart. 

Those businessmen will prosper whose business 
Protects as their own the interests of others. 

162.  viZpfEpbfbi[f `#etapfpT ;lf^lyarf madfDmf  
       `Zkfkabfbi[f `[fAm epbi[f. 

163.  `b[f~kfkmf Ev]fdata[f '[fpa[f pib[akfkmf  
        Ep]aT `ZkfkBpf pa[f. 

164.  `Zkfkabfbi[f `lflAv ecyfyarf ;Zkfkabfbi[f  
        "tmf pDpakfK `binfT. 

165.  `ZkfkaB uAdyarfkfK `TcaLmf o[f$rf  
        vZkfkiYy<mf EkG[f pT. 

166.  ekaDpfpT `ZkfkBpfpa[f Cbfbmf uDpfpT\umf  
        u]fpT\umf ;[fbikf ekDmf. 

167.  `vfvitfT `ZkfkaB uAdya^[cf ecyfyvqf  
        tvfAvAykf kadfF viDmf. 

168.  `ZkfkaB '[oR pavi tiRcfecbfBtf  
        tIy<zi uyftfT viDmf. 

169.  `vfviy enwfctfta[f ~kfkMmf ecvfviya[f  
        EkDmf ni^[kfkpf pDmf. 

170.  `ZkfkbfB `k[f$Rmf ;lf^l`#T ;lflarf  
        epRkfktftilf tIrfnftaRmf ;lf.

Among the profuse precious things a man may acquire, 
None surpasses a nature free from envy toward all. 

He who is jealous instead of joyous of another's wealth 
Does not desire, they say, wealth and virtue of his own. 

Envy will never cause one to commit wrongful deeds 
Who rightly fathoms the disgrace which follows. 

A man's own envy is foe enough to forge his ruin, 
Even though he has no other enemies. 

He who begrudges another's bounty 
Will behold the death of his naked and starving kindred. 

Fortune's Goddess, intolerant of men who cannot tolerate other's 
success, 
Introduces them to her sister Misfortune and goes away. 

The wicked one called envy consumes this world's wealth 
Then consigns men to those worlds of hellish fire. 

It is worth pondering that good men may be poor 
While the envious in heart prosper. 

There are no envious men who have risen to prosperity. 
There are no men free from envy who have fallen from it.

182.  `b[zI; `lflAv ecyftli[f tIEt  
  p<b[zI;pf epayftfT nAk. 

183.  p<bgfPbipf epayftfTyirf vazftli[f catlf  
  `bgfPbimf ~kfktf tRmf. 

184.  k]f]i[fB k]f]bcf ecalfli{mf ecalflbfk  
  M[f[i[fB pi[fEnakfkacf ecalf. 

185.`bwfecalfLmf enwfctfta[f `[fAm p<bwfecalfLmf  
  p<[fAmyabf ka]pf pDmf. 

186.  pib[fpzi PBva[f t[fpzi y<qfqmf  
  tib[fetrinfT Pbpf pDmf. 

187.  pkcfecalflikf Ekqirfpf piripfprf nkcfecalfli  
  ndfpadlf Etbf$ tvrf. 

188.  T[f[iyarf KbfbMmf T\bfbmf mrpi[arf  
  '[f^[ekalf "tilarf madfK. 

189.  `b[fEnakfki ~bfBgfekalf Avymf p<b[fEnakfkipf  
  p<[fecalf uArpfpa[f epaAb. 

190.  "tilarf KbfbmfEpalf tgfKbfbgf ka]fkibfpi[f  
       tIT]fEda m[f{mf uyirfkfK.

More vile than violating virtue and committing crime 
Is slanderously sabotaging a man, then smiling to his face. 

Virtue declares that dying, not living, will bring better rewards 
to defamers who dissemble and deceive. 

Though you speak unkind words to a man's face, Do not 
speak words behind his back heedless of consequent harm. 

Though every word is full of kindly virtue, 
A man's mean back-biting will betray his empty heart. 

If a man spreads tales of others' faults, 
His own worst faults will be exposed and spread. 

Not knowing the companionable art of cheerful conversation, 
Men estrange even friends by their divisive discourse. 

If men are disposed to spread the faults of friends, 
What deadly harm might they do to strangers? 

Only because she weighs duty well does Earth bear the weight 
Of those who wait for a man's departure to defame him. 

If men perceived their own faults as they do the faults of others, 
Could misfortune ever come to them? 

192.  py[il plflarfM[f ecalfllf ny[il  
  ndfdarfk]f ecyftlibf bIT. 

193.  ny[il[f '[fpT ecalfLmf py[il  
   paritf TArkfKmf uAr. 

194.  ny[fcara n[fAmyi[f nIkfKmf py[fcarpf  
   p]fpilfecalf plfla rktfT. 

195.  cIrfAm cibpfepaD nIgfKmf py[il  
   nIrfAm y<Adyarf ecali[f. 

196.  py[ilf ecalf pradfD va^[ mk[f'[lf  
   mkfkdf ptF ey[lf. 

197.  ny[il ecalfli{wf ecalfLk ca[fE$rf  
   py[il ecalflaAm n[fB. 

198.  `Rmfpy[f ~y<mf `bivi[arf ecalflarf  
   epRmfpy[f ;lflat ecalf. 

199.epaRqftIrfnft epacfcanfTwf ecalflarf mRqftIrfnft  
   macB kadfci yvrf. 

200.  ecalfLk ecalflibf py{Ady ecalflbfk  
       ecalflibf py[ilacf ecalf.

Uttering useless words to crowds is worse 
Than committing unkindness toward companions. 

A long and pointless discourse itself declares 
To all the speaker's lack of worth. 

Worthless words are doubly unprofitable: the listeners' 
Enjoyment is lost, and the speaker's own virtues vanish. 

Prestige and popularity flee the best of men 
The moment they speak inane and useless words. 

Do not call him a man who enjoys displaying 
His own empty words. Call him rather the chaff of men. 

Let the wise, if they deem it necessary, speak even unpleasant 
words, But it is good if they always refrain from pointless speech. 

In search of extraordinary gains, the wise 
Will never speak trivial or ungainful words. 

The wise, faultless and free from ignorance, 
Never utter pointless words, even forgetfully. 

In your speaking, say only that which is purposeful. 
Never utter words which lack purpose.

202.  tIyAv tIy pytftlalf tIyAv  
   tIyi{mf `wfcpf pDmf. 

203.  `bivi{qf 'lflanf t^ley[fp tIy  
   ecBvarfkfKmf ecyfya vidlf. 

204.  mbnfTmf pib[fEkD Vzbfk Vzi[f  
  `bwfVzmf Vzfnftv[f EkD. 

205.  ;l[f '[fB tIyAv ecyfybfk ecyfyi[f  
   ;l[aKmf mbfBmf epyrftfT. 

206.  tIpfpal ta[fpibrfk]f ecyfybfk Enayfpfpal  
  t[f^[ `dlfEv]fda ta[f. 

207.  '^[pfpAk y<bf$Rmf uyfvrf vi^[pfpAk  
  vIyaT pi[fec[fB `Dmf. 

208.  tIyAv ecyftarf ekDtlf nizlft[f^[  
  vIyaT `FYuAbnf tbfB. 

209.  t[f^[tfta[f katl[ayi[f '^[tfeta[fBmf  
  T[f[bfk tIvi^[pf palf. 

210.  `RgfEkd[f '[fpT `bik mRgfEkaFtf  
       tIvi^[ ecyfya[f '[i[f.

From evil springs forth more evil. 
Therefore, evil is to be feared even more than fire. 

To commit no wrong, even against one's enemies, 
Is said to be supreme wisdom. 

Only the forgetful plot another's ruin; others remember 
That virtue itself devises a plotter's downfall. 

Do not commit wrongful deeds, claiming to be poor. 
For such deeds only cause one to be poorer still. 

Let him who wishes to be free from afflictions' pain 
Avoid inflicting harm on others. 

One can escape from hate-filled enemies, 
But one's own hateful acts will relentlessly pursue and destroy him. 

As a man's shadow follows his footsteps wherever he goes, 
Even so will destruction pursue those who commit sinful deeds. 

If a man feels fond affection for himself, 
Let him not indulge in immoral deeds, however insignificant. 

Know that a man will be defended against destruction 
If he does not deviate from Right and act iniquitously. 

212.  taqabfbitf tnft epaReqlflamf tkfkarfkfK  
  Evqa]fAm ecyftbf epaRdfD. 

213.  p<tfEt QlktfTmf :]fDmf epblriEt  
  opfp<rvi[f nlfl pib. 

214.  otft tbifva[f uyirfvazfva[f mbfAbya[f  
  ectftaRqf Avkfkpf pDmf. 

215.  UR]i nIrfniAbnf tbfEb ulkvamf  
  Eprbi vaq[f tiR. 

216.  py[fmrmf uqfYQrfpf pZtftbf$lf eclfvmf  
   ny{Ad ya[fk]f pF[f. 

217.  mRnftakitf tpfpa mrtftbf$lf eclfvmf  
   epRnftAk ya[fk]f pF[f. 

218.  ;d[ilf pRvtfTmf opfp<rvibfk olfkarf  
   kd[bi kadfci yvrf. 

219.  ny{Adya[f nlfPrfnfta [atlf ecy<mfnIr  
   ecyfyaT `Amkla vaB. 

220.  opfp<rvi[alfvRmf Eked[i[f `#etaRv[f  
       vibfBkfEkaqf tkfk TAdtfT.

It is to meet the needs of the deserving 
That the worthy labor arduously to acquire wealth. 

Of all duties, benevolence is unequaled in this world, 
And even in celestial realms. 

He who understands his duty to society truly lives. 
All others shall be counted among the dead. 

The wealth of the world-loving wise man 
May be likened to a well-stocked village water tank. 

Riches retained by generous men 
Resemble a fruit tree ripening in the heart of a village. 

In the hands of a benevolent man, 
Wealth is like a medicinal tree whose healing gifts help all. 

Those who deeply know duty do not neglect giving, 
Even in their own unprosperous season. 

The benevolent man considers himself poor only 
When he is unable to render his accustomed service to humanity. 

Were it said that loss of wealth is the price of benevolence, 
Such loss is worth selling one's self to procure. 

222.  nlflaB '[i{mf ekaqlftIT EmLlkmf  
   ;lfel[i{mf :tEl n[fB. 

223.  ;le[[f{mf 'vfvmf uAryaAm :tlf  
   Kl{Adya[f k]fE] y<q. 

224.  ;[f[aT ;rkfkpf pDtlf ;rnftvrf  
   ;[fMkgf ka}mf `lv<. 

225.  ~bfBvarf ~bfblf pci~bfblf `pfpciAy  
   mabfBvarf ~bfbli[f pi[f. 

226.  `bf$rf `zipci tIrftftlf `#etaRv[f  
   epbf$[f epaRqfAvpf p<zi. 

227.  patfT\]f mrI; yv^[pf pciey[f{mf  
   tIpfpi]i tI]fdlf `riT. 

228.  :tfTvkfKmf ;[fpmf `biyarfekalf taMAdAm  
   AvtftizkfKmf v[fk ]vrf. 

229.  ;rtftli[f ;[f[aT m[fb nirpfpiy  
   taEm tmiyrf u]lf. 

230.  catli[f ;[f[at tilf^l ;[itT\umf  
       :tlf ;Ayyakf kAd.

Though men may declare it a good path, gathering gifts is bad. 
Though they decree it denies one heaven, giving gifts is good. 

Men of good birth graciously give, 
Never uttering the wretched excuse, "I have nothing." 

How unpleasant a beggar's pleading can become, 
Until one sees his face, so sweetly pleased. 

Great indeed is the power acquired through austerity to 
endure hunger. But greater still is the power of those who 
relieve the hunger of others. 

Relieving the ravaging hunger of the poor 
Is the most secure use of a rich man's wealth. 

The fiery scourge called hunger never touches 
The man who shares his daily meal with others. 

Is it because they are unaware of the joys of giving 
That hard-hearted men waste their wealth by hoarding it? 

More bitter than even a beggar's bread is the 
Meal of the miser who hoards wealth and eats alone. 

There is nothing more bitter than death; 
Yet even death is sweet when charitable giving is impossible. 

232.  uArpfparf uArpfpAv 'lflamf ;rpfparfkfeka[fB  
   :varfEmlf nibfKmf p<kzf. 

233.  o[f$ ulktfT uyrfnft p<kzlflalf  
   epa[f$T nibfpeta[f bilf. 

234.  nilvAr nIqfp<kzf ~bfbi[f p<lvArpf  
   Epabf$T p<tfEtqf ulK. 

235.  nnftmfEpalf EkDmf uqtaKmf cakfkaDmf  
   vitftkrfkf klflalf `riT. 

236.  Eta[fbi[f p<kezaD Eta[fBk `#tilarf  
   Eta[fbli[f Eta[f$Am n[fB. 

237.  p<kzfpd vazatarf tnfEnavarf tmfAm  
   ;kzfvaAr EnavT 'v[f. 

238.  vAcey[fp Avytftarfkf eklflamf ;Acey[f{mf  
   'cfcmf ep$` viF[f. 

239.  vAcyila v]fpy[f K[fBmf ;Acyila  
   yakfAk epaBtft nilmf. 

240.  vAceyaziy vazfvaEr vazfvarf ;Aceyaziy  
       vazfvaEr vaza tvrf.

All who speak will proclaim abiding praise 
For those who give alms to the poor. 

Except for exalted glory which endures forever, 
Everything on earth perishes. 

So great is glory gained by men in this world 
That celestials cease praising ascended sages. 

The loss that is gain and the death that is life of immortal glory, 
Are attained only by the wise. 

If you are born, be born for glory, 
For those born without it would be better off without birth. 

Why do those whose life is devoid of renown 
Blame despising rivals, when they have themselves to blame? 

Just as it is disgraceful to bear no children, 
All men on earth deem it disgraceful to not beget fame. 

When forced to bear the body of a man without eminence, 
Even faultless, fruitful lands will lessen their yields. 

Those who live without blame truly live. 
Those who live without glory live not. 

242.  nlflabf$lf naF `Rqaqfk plflabf$lf  
Etri{mf `#Et T^]. 
 

243.  `RqfEcrfnft enwfci[arfkf kilf^l ;RqfEcrfnft  
;[f[a ulkmf p<klf. 

244.  m[f{yirf Omfpi `RqaqfvabfK ;lfel[fp  
t[f{yrf `wfCmf vi^[. 

245.  `lfllf `RqaqfvarfkfK ;lf^l vqivzgfKmf  
mlfl[fma walgf kri. 

246.  epaRqfnIgfkipf epacfcanftarf '[fprf `RqfnIgfki  
`lflAv ecyfetaZK varf. 

247.`RqilflarfkfK `vfv<lkmf ;lf^l epaRqilflarfkfK  
;vfv<lkmf ;lflaki yagfK. 
 

248.  epaRqbf$rf p>pfprf oRkalf `Rqbf$rf  
`bf$rfmbf $tlf `riT. 

249.  etRqata[f emyfpfepaRqf k]fdbf$lf Etri[f  
`Rqata[f ecyfy<mf `bmf. 

250.  vliyarfM[f t[f^[ ni^[kfkta[f t[f[i[f  
emliyarfEmlf eclfLf ;dtfT.

Find and follow the good path and be ruled by compassion. 
For if the various ways are examined compassion will prove 
the means to liberation. 

Those whose hearts are drawn toward compassion 
Will never be drawn into the dark and woeful world. 

Evil deeds dreaded by the soul will not afflict 
The compassionate who foster and protect all life. 

This wide and wind-swept fertile earth is witness to the truth 
That misery is not for men who keep compassion. 

They say those who act cruelly by forsaking compassion 
Must have forgotten what it means to forsake morality. 

As this world is not for the penniless, 
So is that world not for the pitiless! 

Those without wealth may one day prosper, 
but those without kindness are utterly destitute and 
their fortunes never change. 

Practicing charity without compassion is as inconceivable 
As realizing Truth without clarity of mind. 

Before advancing against men weaker than yourself, 
Ponder when you stood before those more powerful. 

252. epaRqadfci Epabf$tarfkfK ;lf^l `Rqadfci 
~gfkilf^l U[fti[f pvrfkfK. 

253. pAdeka]fdarf enwfcmfEpalf n[fB\kfkaT o[fb[f 
udlfCAv u]fdarf m[mf. 

254. `RqlflZT yaet[ilf ekalflaAm Ekablf 
epaRqlflT `vfv>[f ti[lf. 

255. u]f]aAm uqfqT uyirfni^l U{]f] 
`]f]atftlf ecyfyaT `qB. 

256. ti[bfepaRdfdalf ekalflaT ulek[i[f yaRmf 
vi^lpfepaRdfdalf U[fbRva rilf. 

257. u]f]aAm Ev]fDmf p<la`lf pibieta[fb[f 
p<]f]T u]rfvarfpf epbi[f. 

258. ecyri[f t^lpfpirinft kadfciyarf u]f]arf 
uyiri[f t^lfppirinft U[f. 

259. `viecarinf tayirmf Evdfdli[f o[fb[f 
uyirfecKtf T]f]aAm n[fB. 

260. ekalfla[f p<la^l mBtfta^[kf AkPpfpi 
'lfla uyiRnf etaZmf.

Riches cannot be found in the hands of the thriftless, Nor 
can compassion be found in the hearts of those who eat meat. 

Goodness is never one with the minds of these two: 
One who wields a weapon and one who feasts on a creatures' flesh. 

If you ask, "What is kindness and what is unkind?" 
It is not killing and killing. Thus, eating flesh is never virtuous. 

Life is perpetuated by not eating meat. 
The clenched jaws of hell hold those who do. 

If the world did not purchase and consume meat, 
There would be none to slaughter and offer meat for sale. 

When a man realizes that meat is the butchered flesh 
Of another creature, he must abstain from eating it. 

Perceptive souls who have abandoned passion 
Will not feed on flesh abandoned by life. 

Greater than a thousand ghee offerings consumed in sacrificial 
fires do not do sacrifice and consume any living creature. 

All that lives will press palms together in prayerful adoration 
Of those who refuse to slaughter and savor meat. 

262. tvMmf tvMAdyarfkfK ~Kmf `vmf `t^[ 
`#tilarf Embfekaqf vT. 

263. TbnftarfkfKtf Tpfp<rv< Ev]fF mbnftarfekalf 
mbfAb yvrfkqf tvmf. 

264. o[f[arftf etbLmf uvnftaAr ~kfkLmf 
']f]i[f tvtfta[f vRmf. 

265. Ev]fFy Ev]fFyagf ekyftlalf ecyftvmf 
:]fD Mylpf pDmf. 

266. tvwf ecyfvarf tgfkRmwf ecyfvarfmbf blflarf 
`vwfecyfvarf ~Acy<df pdfD. 

267. CdbfCdRmf epa[fEpalf oqiviDmf T[fpwf 
CdcfCd Enabfkibf pvrfkfK. 

268. t[f{yirf ta[f`bpf epbf$^[ "^[y 
m[f{yi erlflanf etaZmf. 

269. Pbfbmf KtitftLmf AkPDmf Enabfbli[f 
~bfbmf t^lpf pdfd vrfkfK. 

270. ;lrfpl rakiy kar]mf Enabfparf 
cilrfplrf Enala tvrf.

Austerity belongs to the naturally austere. 
Others may attempt it, but to no avail. 

Is it because they must provide for renunciates 
That others forget to do penance? 

Should he but wish it, an ascetics' austerities 
Will ruin his foes and reward his friends. 

In this world men do austerities assiduously, 
Assured of the fulfillment of desired desires. 

Those who perform austerities are fulfilling their destiny. 
All others are ensnared by desire and unknowingly work 
their own destruction. 

As the intense fire of the furnace refines gold to brilliancy, so does 
The burning suffering of austerity purify the soul to resplendence. 

He who has realized by himself his souls' Self 
Will be worshiped by all other souls. 

So potent is the power acquired through austerity 
That those who attain it may even stay the moment of death. 

Few people perform penance, while the majority do not. 
For this reason the needy multitudes suffer deprivation. 

272. va{yrf Etabfbmf 'v[fecyfy<mf t[fe[wfcmf 
ta[f`bi Kbfbpf pF[f. 

273. vliyilf ni^lAmya[f vlfLRvmf epbfbmf 
p<liyi[fEtalf EparftfTEmyfnf tbfB. 

274. tvmAbnfT`lflAv ecyftlf p<tlfmAbnfT 
EvdfDv[f p<qfcimizftf tbfB. 

275. pbfbbfEbmf '[fparf pFbfe$Zkfkmf 'bfebbfeb[fB 
"tmf plv<nf tRmf. 

276. enwfci[f Tbvarf TbnftarfEpalf vwfcitfT 
vazfvari[f v[fk]arf ;lf. 

277. p<bgfK[fbi k]fd^[y Er{mf `kgfK[fbi 
YMkfkibf kriyarf uAdtfT. 

278. m[tftT macak ma]fdarf nIraF 
mAbnfetaZK manftrf plrf. 

279. k^]ekaFT yazfEkaD ecvfviT~gf k[f[ 
vi^[pD palalf ekaqlf. 

280. mzitftLmf nIdfdLmf Ev]fda ulkmf 
pzitftT ozitfT viF[f.

Of what avail is an outer appearance of saintliness, 
If the mind suffers inwardly from knowledge of its iniquity? 

He who has not attained the power yet wears the garb of saints 
Is like a cow that grazes about wearing a tiger's skin. 

He who conceals himself beneath saintly robes and commits sins 
Is like the hunter who hides in the bushes to snare unwary birds. 

When those who claim dispassion act deceitfully, The day will 
come when they exclaim,"Alas! Alas! What have I done?" 

None is so heartless as he who, without renunciation in his heart, 
Poses as a renunciate and lives fraudulently. 

Like the poisonous jequirity seed, with its bright and black sides, 
There are outwardly dazzling men whose insides are dark. 

Many are the men who piously bath in purifying waters, 
While in their dark hearts impure conduct lies concealed. 

The arrow is straight but cruel; the lute is crooked but sweet. 
Therefore, judge men by their acts, not their appearance. 

Neither shaven head nor long locks are required, 
Provided one refrains from conduct condemned by the world. 
 

282. uqfqtftalf uqfqLmf tIEt pib[fepaR^qkf 
kqfqtftalf kqfEvmf '[lf. 

283. kqvi[ald ~kiy ~kfkmf `qvibnfT 
~vT Epalkf ekDmf. 

284. kqvi[fk]f k[fbiy katlf vi^qvi[fk]f 
vIya viZmmf tRmf. 

285. `RqfkRti `[fp<Ady ratlf epaRqfkRtipf 
epacfcapfp<pf parfpfparfk]f ;lf. 

286. `qvi[fk]f ni[fe$Zklf ~bf$rf kqvi[fk]f 
k[fbiy kat lvrf. 

287. kqev[f{mf karbi va]fAm `qev[f{mf 
~bfblf p<rinftarfk]d ;lf. 

288. `qvbifnftarf enwfctf tbmfEpal nibfKmf 
kqvbinftarf enwfcilf krv<. 

289. `qvlfl ecyftagfEk vIvrf kqvlfl 
mbfAby Etbf$ tvrf. 

290. kqfvarfkfKtf tqfQmf uyirfni^l kqfvarfkfKtf 
tqfqaT p<tfEt QqK. 
 

The mere thought of sin is sin. Therefore, 
Avoid even the thought of stealing from another. 

The fortune that is amassed by fraud may appear to prosper 
But it will soon perish altogether. 

Finding delight in defrauding others yields the fruit 
Of undying suffering when those delights ripen. 

Benevolent thoughts and affectionate feelings flee from those 
Who watch for another's unwatchfulness to swindle his property. 

They who follow deceit's desirous path 
Cannot hope to work wisdom's measured way. 

The dark deceits of fraud cannot be found 
In the hearts of those who desire the greatness called virtue. 

As righteousness resides in the hearts of the virtuous, 
So does deceit dwell in the hearts of thieves. 

Knowing nothing but deviousness, 
Men die each time they contrive their corrupt deeds. 

Even the life in his body will abandon him who defrauds others, 
But heaven itself never forsakes those who are honest. 
 

292. epayfAmy<mf vayfAm yidtft p<ArtIrfnft 
n[fAm pykfKmf '[i[f. 

293. t[fenwf cbivT epayfybfk epayftftpi[f 
t[fenwfEc t[f^[cf CDmf. 

294. uqfqtftabf epayfya etaZki[f ulktftarf 
uqfqtfT eqlflamf uq[f. 

295. m[tfetaD vayfAm emaziyi[f tvtfetaD 
ta[wfecyf vari[f t^l. 

296. epayfyaAm `[f[ p<kzilf^l 'yfyaAm 
'lfla `bMnf tRmf. 

297. epayfyaAm epayfyaAm ~bfbi[f `bmfpib 
ecyfyaAm ecyfyaAm n[fB. 

298. p<btfT\yfAm nIra[f `Amy<mf `knf T\yfAm 
vayfAmyalf ka]pf pDmf. 

299. 'lfla viqkfKmf viqkfklfl ca[fE$rfkfKpf 
epayfya viqkfEk viqkfK. 

300. yaemyfyakf k]fdvbfBqf ;lf^l '^[tfeta[fBmf 
vayfAmyi[f nlfl pib.

Even falsehood is of the nature of truth, 
If it gives good results free from fault. 

Let a man not speak as truth what he knows to be false, 
For his conscience will scorch him when he has lied. 

He who lives truly in his own heart, 
Truly lives in the hearts of all people. 

Those who speak only truth from the heart 
Surpass even penitents and philanthropists. 

No prestige surpasses the absence of falsehood; 
All other virtues flow from it effortlessly. 

Not lying, and merely not lying, is beneficial 
For those who can't practice and won't practice other virtues. 

Water is sufficient to cleanse the body, 
But only truthfulness will purify the mind. 

Not all lamps are effective lamps. 
The lamp of non lying is the wise man's lamp. 

Among all great truths which we have ever beheld, 
Not one can equal the goodness of veracity. 

302. eclfla ;dtfTcf ci[nftIT eclflidtfTmf 
;lf`t[i[f tIy pib. 

303. mbtftlf evKqiAy yarfmadfDmf tIy 
pibtftlf `t[a[f vRmf. 

304. nAky<mf uvAky<mf ekalfLmf ci[tfti[f 
pAky<mf uqEva pib. 

305. t[f^[tfta[f kakfki[f ci[gfkakfk kavakfkalf 
t[f^[Ey ekalfLwf ci[mf. 

306. ci[em[f{mf EcrfnftaArkf ekalfli ;[em[f{mf 
"mpf p<^]Aycf CDmf. 

307. ci[tfAtpf epaReq[fB eka]fdv[f EkD 
niltftAbnfta[f AkpiAzya tbfB. 

308. ;]rf'ri Etayfv[f[ ;[f[a ecyi{mf 
p<]ri[f evKqaAm n[fB. 

309. uqfqiy etlflamf ude[yfTmf uqfqtftalf 
uqfqa[f evKqi '[i[f. 

310. ;bnftarf ;bnftarf `^[yrf ci[tfAttf 
Tbnftarf Tbnftarf T^].

Anger is wrong even when it cannot cause injury, 
But when it can, there is nothing more iniquitous. 

Forget anger toward all who have offended you, 
For from anger springs a multitude of wrongs. 

The face's smile and the heart's joy are slain by anger. 
Does there exist a greater enemy than one's own anger? 

If a man would be his own guard, let him guard against anger. 
Left unguarded, his own wrath will slay him. 

Drawing near it, men are engulfed in fury's' fire, 
Which burns even rescuing friends and family. 

As a man trying to touch the ground with his hand cannot fail, 
So one who treasures his temper will undoubtedly be destroyed. 

Even when others inflict wrongs as painful as the touch of 
blazing torches, it is good if a man can refrain from anger. 

If angry thoughts never invoke his mind, 
A man's other thoughts may instantly manifest. 

As men who have died resemble the dead, 
So men who have renounced anger resemble renunciates.

312. kBtfT;[f[a ecyftvkf k]f}mf mBtfti[f[a 
ecyfyaAm macbf$rf Ekaqf. 

313. ecyfyamlf ecbf$rfkfKmf ;[f[at ecyftpi[f 
uyfya viZmnf tRmf. 

314. ;[f[aecyf taAr oBtftlf `vrfna] 
n[f[ywf ecyfT vidlf. 

315. `bivi[a[f ~Kv T]fEda pibiti[fEnayf 
tnfEnayfEpalf Epabf$kf kAd. 

316. ;[f[a '[tfta[f u]rfnftAv T[f[aAm 
Ev]fDmf pib[fk]f ecylf. 

317. '^[tfta{mf 'wfwa[fBmf yarfkfKmf m[tfta[amf 
ma]aecyf yaAm t^l. 

318. t[f{yirfkK ;f[f[aAm ta[biva[f '[fekaEla 
m[f{yirfkfK ;[f[a ecylf. 

319. pibrfkfki[f[a Mbfpklf ecyfyi[f tmkfK ;[f[a 
pibfpklf taEm vRmf. 

320. Enaeylflamf Enayfecyftarf Emlvamf Enayfecyfyarf 
Enayi[fAm Ev]fD pvrf.

It is the principle of the pure in heart never to injure others, 
Even when they themselves have been hatefully injured. 

Hating others, even enemies who harmed you unprovoked, 
Assures incessant sorrow. 

If you return kindness for injuries received and forget both, 
Those who harmed you will be punished by their own shame. 

What good is a man's knowledge unless it prompts him to 
Prevent the pain of others as if it were his own pain? 

Any actions which a man knows would harm himself 
He should not inflict on others. 

The supreme principle is this: Never knowingly 
Harm anyone at any time in any way 

Why does he who knows what injury to his own life is like 
Inflict injury on other living human beings? 

If a man inflicts sorrow on another in the morning, 
Sorrow will come to him unbidden in the afternoon. 

All suffering recoils on the wrongdoer himself. 
Therefore, those who desire not to suffer 
refrain from causing others pain. 

322. pKtfT]fD plfLyirf Omfp<tlf NaElarf 
etaKtftvbfBqf 'lflanf t^l. 

323. o[f$k nlflT ekalflaAm mbfbt[f 
pi[fcarpf epayfyaAm n[fB. 

324. nlflaB '[pfpDvT yaet[i[f yaeta[fBmf 
ekalflaAm VZmf enbi. 

325. ni^l`wfci nItftaRqf 'lflamf eka^l`wfcikf 
ekalflaAm Vzfva[f t^l. 

326. ekalflaAm Embfeka]f edaZKva[f vazfnaqfEmlf 
eclflaT uyiR]f}gf PbfB. 

327. t[f{yirf nIpfpi{mf ecyfybfk ta[fpibiT 
;[f{yirf nIkfKmf vi^[. 

328. n[f$Kmf ~kfkmf epriet[i{mf ca[fE$rfkffKkf 
eka[f$Kmf ~kfkgf kAd. 

329. eka^lvi^[y rakiy makfkqf p<^lvi^[yarf 
p<[fAm etriva rktfT. 

330. uyirf udmfpi[f nIkfkiyarf '[fp ecyirf udmfpi[f 
eclflatftI vazfkfAk yvrf. 

Of all the virtues summed by ancient sages the foremost are these: 
To partake of food one has shared and to protect all living creatures. 

Not killing is the first and foremost good. 
The virtue of not lying comes next. 

What is the good way? It is the path that reflects on 
How it may avoid killing any living creature. 

Among all who disown the world out of dismay, the foremost are 
They who, dismayed with death-dealing, embrace non-killing. 

Life-devouring death will not assail the living days 
Of one whose code of conduct is to never kill. 

Refrain from taking precious life from any living being, 
Even to save your own life. 

By sacrifice of life some gain great wealth and good, 
But sagacious men scorn such gains. 

Those whose trade is killing creatures are deemed defiled 
By men who know the defiling nature of being mean. 

They say the beggar who suffers a sore ridden body and deprived life 
Once deprived another's body of life. 

332. PtftadfD `Avkf Kzanf tbfEb epRwfeclfvmf 
EpakfKmf `Tviqinf tbfB. 

333. `bfka ;ylfpibfBcf eclfvmf `Tepbf$lf 
`bfKp ~gfEk ecylf. 

334. naeq[ o[fBEpabf kadfF uyirf :Rmf 
vaqT U]rfvarfpf epbi[f. 

335. nacfecbfB vikfKqfEmlf varaM[f nlfvi^[ 
Embfec[fB ecyfypf pDmf. 

336. enRnlf uqe[aRv[f ;[fbilf^l '[f{mf 
epRAm uAdtfT;vf v<lK. 

337. oRepaZTmf vazfvT `biyarf kRTp 
EkaFy<mf `lfl pl. 

338. KdmfAp t[itfT oziypf p<qfpbnf tbfEb 
udmfepaD uyiriAd ndfp<. 

339. ubgfK vTEpaLwf cakfkaD ubgfki 
vizipfpT EpaLmf pibpfp<. 

340. p<kfkilf `Amnfti[fB ekalfEla udmfpi{qf 
Tcfcilf ;Rnft uyirfkfK.

Amassing great wealth is gradual, like the gathering of a theater 
Crowd. Its dispersal is sudden, like that same crowd departing. 

Wealth's nature is to be unenduring. 
Upon acquiring it, do that which is enduring right away. 

Though it seems a harmless gauge of time, a day, 
To those who fathom its form, is a saw steadily cutting the tree of life. 

Do good deeds with urgency, 
Before death's approaching rattle strangles the tongue. 

What wondrous greatness this world possesses- 
That yesterday a man was, and today he is not. 

Man does not know if he will live another moment, 
Yet his thoughts are ten million and more. 

The soul's attachment to the body resembles a fledgling 
Which forsakes its empty shell and flies away. 

Death is like falling asleep, 
And birth is like waking from that sleep. 

Not yet having a permanent home, 
The soul takes temporary shelter in the body. 

342. Ev]fF]f u]f daktf Tbkfk Tbnftpi[f 
:]fD;ybf pal pl. 

343. `dlfEv]fDmf _nft[f p<ltfAt vidlfEv]fDmf 
Ev]fFy evlflamf oRgfK. 

344. ;ylfpaKmf Ena[fpibfeka[fB ;[fAm uAdAm 
mylaKmf mbfBmf epyrftfT. 

345. mbfBmf etadrfpfpaD 'v[fekalf pibpfpBkfklf 
ubf$rfkfK udmfp<mf miAk. 

346. yae[[ et[f{wf ecRkfkBpfpa[f vaE[arfkf 
Kyrfnft v<lkmf p<Kmf. 

347. pbfbi vida` ;DmfApkqf pbfbi^[pf 
pbfbi vida` tvrffkfK. 

348. t^lpfpdfdarf tIrtf Tbnftarf mygfki 
v^lpfpdfdarf mbfAb yvrf. 

349. pbfbbfb k]fE] pibpfpiBkfKmf mbfB 
ni^lyaAm ka]pf pDmf. 

350. pbfBk pbfbbf$[f pbfbi^[ `pfpbfAbpf 
pbfBk pbfB vidbfK.  

After a man has renounced, he enjoys the many true things in this 
World. Let men desiring that renounce in time. 

The five senses must be subdued 
And every desire simultaneously surrendered. 

The mendicant's poverty permits not a single possession, 
For possessions draws him back into delusion. 

What are life's petty attachments to the man who seeks severance 
From future births, when even his body is a burden? 

He who slays the conceit which clamors "I" and "mine" 
Will enter a realm above the celestials' world. 

If one clings to his attachments, refusing to let go, 
Sorrows will not let go their grip on him. 

Those who renounce totally reach the highest peak; 
The rest remain ensnared in delusions net. 

Birth ceases when all attachments are severed; Otherwise, 
one beholds unceasingly the transitoriness of life. 

Attach yourself to Him who is free from all attachments. 
Bind yourself to that bond in order that all other bonds are broken.  

352. ;RqfnIgfki ;[fpmf pykfKmf mRqfnIgfki 
macB kadfci yvrfkfK. 

353. _ytfti[f nIgfkitf etqinftarfkfK Avytfti[f 
va[mf n]iy TAdtfT. 

354. _y<]rfv< 'yftiykf k]f}mf pymi[fEb 
emyfy<]rfv< ;lfla tvrfkfK. 

355. 'pfepaRqf 'tft[fAmtf tayi{mf `pfepaRqf 
emyfpfepaRqf ka]fpT `biv<. 

356. kbfbI]fD emyfpfepaRqf k]fdarf t^lpfpDvrf 
mbfbI]fD vara enbi. 

357. orftfTqfqmf uqfqT u]rif[f oRt^lyapf 
EprftfTqfq Ev]fda pibpfp<. 

358. pibpfep[f{mf EpAtAm nIgfkcf cibpfep[f{mf 
ecmfepaRqf ka]fpT `biv<. 

359. carfp<]rfnfT carfp< ekdoZki[f mbfbzitfTcf 
carftra carftR Enayf. 

360. kammf evKqi mykfkmf ;AvYM[fb[f 
nammf ekdkfekDmf Enayf.

For those of undimmed perception, free from delusion, 
Darkness departs and rapture rushes in. 

To those who have dispelled all doubt and perceive Truth, 
Heaven is nearer than earth. 

All knowledge acquired through the five senses is worthless 
To those without knowledge of truth. 

In everything of every kind whatsoever, 
Wisdom perceives Truth in that thing. 

Those who find Divine Truth in this world 
Follow a path which never comes back to this world. 

Those who think with certitude and ponder well that which is, 
Need never think of being born again. 

Banishing the folly of rebirth and thus beholding 
Perfections True Being-that is wisdom. 

The ruinous griefs that he is yet to suffer will not cleave to him who, 
Renouncing other supports, realizes life's true Support. 

Desire, detesting and delusion-the annihilation of these three names 
Is the annihilation of suffering endured.

362. Ev]fDgfkalf Ev]fDmf pibvaAm mbfbT 
Ev]fdaAm Ev]fd vRmf. 

363. Ev]fdaAm `[f[ viZcfeclfvmf :]fFlf^l 
~]fDmf `#etapfpT ;lf. 

364. T\uyfAm '[fpT `vavi[fAm mbfbT 
va`yfAm Ev]fd vRmf. 

365. `bfbvrf '[fparf `va`bf$rf mbfAbyarf 
`bf$k `bfbT ;lrf. 

366. `wfCv EtaRmf `bE[ oRv^[ 
vwfcipfp EtaRmf `va. 

367. `vavi^[ ~bfb `Bpfpi[f tvavi^[ 
ta[fEv]fD mabf$[f vRmf. 

368. `va;lflarfkf kilflaKnf T[fpmf `#T]fEdlf 
tva`T Em[fEmlf vRmf. 

369. ;[fpmf ;Ady$ tI]fDmf `vaev[f{mf 
T[fptfTqf T[fpgf ekF[f. 

370. ~ra ;ybfAk `vanIpfpi[f `nfni^lEy 
Epra ;ybfAk tRmf.

If you must desire, desire freedom from birth. 
That will only come by desiring desirelessness. 

Here no fortune is as dear as desirelessness; 
And even there nothing like it can be found. 

Purity is but freedom from desire, 
And that is achieved by desiring to know Truth. 

They say only those who have renounced desire are renunciates. 
Others do not share the same attainment 

As it is desire, above all else, which deceives a man, 
Ascetics dread it judiciously. 

When a renunciate ceases the deeds of desire, 
Deliverance from life and death will come when he desires. 

He who has no desires has no sorrow, but where there is desire 
There will be ever-increasing sorrows. 

When desire, sorrow's sorrow, dies away, 
Undying bliss prevails even here on earth. 

It is the nature of desire never to be fulfilled, but he who utterly 
Gives it up realizes eternal fulfillment at that very moment. 
 

372. EpAtpf pDkfKmf ;zv>zf `bivkbfBmf 
~kL\zf ubfbkf kAd. 

373. N]f]iy N\lfpl kbfpi{mf mbfBnft[f 
u]fAm ybiEv miKmf. 

374. ;REvB ulktTf ;ybfAk tiREvB 
etqfqiy ratLmf EvB. 

375. nlflAv 'lfla`nf tIyvamf tIyv<mf 
nlflvamf eclfvmf ecybfK. 

376. priyi{mf ~kvamf pallfl uyftfTcf 
ecariyi{mf Epaka tm. 

377. vKtfta[f vKtft vAkylflalf EkaF 
etaKtftarfkfKtf Tyftftlf `riT. 

378. Tbpfparfm[f Tpfpr vilflarf ubbfpalf 
Udfda kziy em[i[f. 

379n[f$gfkalf nlflvakf ka]fpvr[f$gfkalf 
`lflbf pDv etv[f? 

380. Uzibf epRvli yav<q mbfe$[fB 
Vzi{nf ta[fMnf TBmf.

That destiny which decreases prosperity, increases ignorance. 
That destiny which diminishes loss, expands knowledge. 

However subtle the texts studied, 
The native knowing destined one prevails. 

Two natural ways are ordained in this world. 
Acquiring wealth is one. Attaining wisdom is quite another. 

When fate is against a man, his assured success in gathering wealth will 
Fail; and when fate is with him, even certain failure will succeed. 

Though you guard it well, what destiny does not decree disappears. 
Though you cast it aside, what fate calls yours will not depart. 

A man may amass millions, but its enjoyment, 
Will never exceed the allotment allotted by him. 

The destitute are almost ascetics and would renounce if only 
Approaching fate, carrying experiences yet to be, would pass them by. 

Why should those who rejoice when Destiny brings good 
Moan when that same Destiny decrees misfortune? 

What is there that is mightier than Destiny? For it is there 
ahead of us even in the plans we devise to overcome it.