With those very spells, now for you, tree fruits do not become manifest, Brahmā."

And having obtained the conjunction of the planets and the moment, I shall certainly bring abundant mango fruit.

He himself carried abundant mango fruit, endowed with colour, fragrance and flavour.

But today you cannot recite even the spell, what is this nature of yours today?

"Let not my name and clan be asked, if concealed, the charm would abandon its purpose."

"These spells are from a brahmin," thus wrongly, having lost the spells, I cry miserably.

One seeking honey may find honey, for that is the best tree for him.

From whom one would learn the Teaching, for he is the highest of men for him.

Who destroyed by conceit and arrogance the highest good obtained with difficulty.

Or thinking "a rope" might tread upon a black snake, just as a blind man might step upon fire;

Thus too, knowing me to have stumbled, O wise one, give again to one whose charm has been abandoned.

Delighted, I also praised your nature, one established in the Teaching, the sacred hymn should not abandon him.

Although having obtained it, lacking wisdom to live, he destroyed it by speaking falsehood.

We do not give charms to such a one, whence charms? Go, you do not please me.

Being asked by me, my dear, tell me, what wood do you wish to cut?

Being asked by me, my dear, tell me, what wood is firm for the rim?

But the tree named phandana, that wood is firm for the rim.

Being asked by me, my dear, tell me, so that we may know the phandana tree.

That tree is named phandana, at whose root I stood.

For all of that, this phandana tree will be fit for work.

"I too have a word, Bhāradvāja, listen to me.

With that he extended the rim, thus it would be stronger.

And brought suffering to the bears, both born and unborn.

Through mutual contention, they had each other killed.

They dance the peacock dance, as did those jealous quails.

Rejoice together, do not quarrel, do not be like jealous quails.

Delighting in concord, established in the Teaching, he does not fall from freedom from bondage.

You have arrived as lord, declare whatever is here.

Having seen and having heard, some become dear, I wonder, are you dear to me by seeing?

Thus agreeable to behold to me, dwell, O swan, near me.

But once intoxicated you might say, "Let them cook the king of swans for me."

And I shall not drink intoxicants, as long as you dwell in my house.

The cry of humans, O king, is more difficult to understand than that.

He who formerly was glad, afterwards becomes an enemy.

Even near, indeed, he is far, in whom the mind does not settle.

Even inside he is with a corrupted mind, across the ocean with a corrupted mind.

The peaceful, though far away, live together in mind, O increaser of the realm.

Having informed you, we go, before we become disagreeable to you.

You do not heed the word of us, your mindful attendants;

Thus we entreat you, may you again make a turn.

For you too, great king, and for me, increaser of the realm;

Perhaps we may see each other, with the passing of days and nights.

The fire too has not been lit by you, why do you brood like a fool?

Painful is dwelling in the wilderness, I wish to go to the country.

Might learn the good conduct, O Brahmā, instruct me in that teaching.

You prefer dwelling in the realm, listen to that teaching from me.

And do not sink in the mud, wander cautiously near the venomous snake.

Whom do you call a venomous snake? Tell me this when asked.

Delightful, fragrant, lovely, sweet, like the flavour of honey;

That the noble ones call poison, Nārada, to the holy life.

They carry away the mind of a youth, as the wind carries away fallen cotton;

This is declared a precipice to the holy life, Nārada.

This is declared a mire to the holy life, Nārada.

Such lords of men, great ones, dear son, Nārada.

This is declared a venomous snake to the holy life, Nārada.

Whatever one knows here to be wholesome, there one should wander seeking food.

One should eat measuredly, consume measuredly, and not set one's mind on form.

Avoid from afar, like a charioteer an uneven path.

When asked by them, you did not explain; is your suffering considered a secret?

Do not tell it to one, who would not release you from suffering.

By the Teaching, surely declare it to him.

The cry of humans, O king, is more difficult to understand than that.

He who formerly was glad, afterwards becomes an enemy.

His friends become joyful, those seeking his welfare become unhappy.

The wise one should tell his sharp sufferings to another, he should utter smooth speech that is meaningful.

The wise one alone should endure sharp sufferings, looking to truth and shame and moral fear.

Begging alms, great king, desiring wealth for my teacher.

I obtained seven gold coins, O lord of people;

They are lost to me, great king, therefore I grieve exceedingly.

They were not able to release me from suffering, therefore I did not speak to them.

You are able to release me from suffering, therefore I declared to you.

Fourteen gold coins made of gold.

Went near the Bodhi tree, with a serpent of great majesty.

Was turning the wheel, with joined palms said this.

Here the unsurpassed Buddhas, the fully awakened ones, shine.

The ornament at the navel of the earth, thus have we heard in the charms, great king.

This is the ornament of the earth, having descended, pay homage.

in this way, those elephants indeed do not approach that place.

To this extent is the place that can be approached by the elephant.

Sent the elephant, "We shall know whether this word of his is true."

Having drawn back, sat down, like one not enduring a heavy burden.

Hastening, he addressed King Kāliṅga;

"Mount another elephant, the elephant's life is exhausted, great king."

When he had crossed over to the wilderness, the elephant right there fell to the ground;

The word of the interpreter, just as it was, so was the elephant.

"You alone are the Enlightened by himself, omniscient, all-seeing."

"For we are interpreters of marks, the Buddhas are omniscient, great king.

For we know by the power of scripture, the Buddhas understand all.

Having brought garlands and ointments, then the king approached his parents.

King Kāliṅga honoured the unsurpassed site of enlightenment.

"Aspiring to what, Great Brahmā, do you meditate alone in the heat?"

Death in confusion is suffering, therefore I strive, Vāsava.

I grant you a boon, Kassapa, whatever you wish in your mind.

By which sons and wife, wealth and grain, and dear things;

Having obtained, men are not satisfied, may that greed not dwell in me.

I grant you a boon, Kassapa, whatever you wish in your mind.

Field, site, and unwrought gold, cattle and horses, slaves and servants;

That hate by which, when arisen, they decay - may it not dwell in me.

I grant you a boon, Kassapa, whatever you wish in your mind.

May I not see a fool, may I not hear one, may I not dwell with a fool;

May I not engage in conversation with a fool, may I not do so nor approve of it.

By what, Kassapa, do you not long for the seeing of the fool.

He is hard to guide to what is better, when rightly spoken to he becomes angry;

He does not know the discipline, good is not seeing him.

I grant you a boon, Kassapa, whatever you wish in your mind.

May I see the wise, may I hear the wise, may I dwell together with the wise;

May I have conversation with the wise, may I do that and may I approve of that.

By what, Kassapa, do you long for the seeing of the wise one.

He is easy to guide to what is better, when rightly spoken to he does not become angry;

He understands the discipline, good is meeting with him.

I grant you a boon, Kassapa, whatever you wish in your mind.

Then at the end of the night, towards the rising of the sun;

While giving may I gladden the mind, this boon I would wish for, Sakka."

I grant you a boon, Kassapa, whatever you wish in your mind.

May you not approach me again, this boon I would wish for, Sakka.

Long for seeing me, what fear is there for me in being seen?

I might be negligent in austere asceticism, this is the fear for me in seeing you.

O Takkārī, I fall into this pit, indeed one who speaks excessively is not good.

You should censure only yourself here, teacher, for which reason they bury you in a pit.

Naked indeed am I, having lost even a pair of clothes, this meaning too is just like many others.

It was crushed there by the rams' heads, this meaning too is just like many others.

All of them lay with broken heads, this meaning too is just like many others.

By that very thing her throat was cut, this meaning too is just like many others.

Let them cook one for the evening meal, and let them cook one again for the morning meal.

Insulting speech passing over is a defilement, therefore the kinnara women remain silent, not through folly.

And let them give this one to the kitchen, right early let them cook her for the morning meal."

You are my protector, great king, I am the protector of my wife;

By whatever one obtains praise, by that very thing another obtains a blamer.

All beings separately have their own minds, far and wide, who here does not come under the control of mind?

He is now released, happy, healthy, speech indeed is beneficial for people.

Whoever tells me of this deer, the best of deer among deer.

I will tell you of the deer, the best of deer among deer.

Covered with red insects, here this deer stands.

And the deer, having seen the king, addressed him from afar.

Who then told you this, that here this deer stands?

He told me this, that here this deer stands.

A piece of wood rescued is better, but not indeed some men."

For fear, not small, finds me, having heard you speaking human speech.

On that account fear has come to me, painful indeed, O king, is the meeting with the unvirtuous.

I kill that betrayer of friends, the wrongdoer, who does not know such a deed done.

Let the one of bad character go freely to his home, and whatever was promised to him, give that to him;

And I will be one who does your will.

Let the one of bad character go freely to his home, and whatever was promised to him, that I give to him;

And I grant you freedom to roam as you wish.

The cry of humans, O king, is more difficult to understand than that.

He who formerly was glad, afterwards becomes an enemy.

The beasts are eating the crops, may Your Majesty ward them off.

But I would never betray the ruru deer, having given the gift of safety.

But I would never speak falsely, having given a boon to the king of beasts.

I see myself, as I wished, so it came to be.

I see myself lifted from the water to dry land.

I see myself, as I wished, so it came to be.

I see myself lifted from the water to dry land.

For many contacts, harmful and beneficial, come upon a mortal unthought of.

For wealth is not made of thought, whether for woman or man.

You live by the heroism of one whose mind is not sluggish.

Released you from the mouth of death when brought to suffering, you speak of that deer of unshrunken mind.

Are you one with the covering removed, all-seeing? Is your knowledge, brahmin, of fearsome form?

The wise bring the meaning of well-spoken verses and stanzas, O lord of men.

Let the released arrow quickly strike the deer, for this is food, O wise one, for the king.

And honouring what was done before, therefore I do not kill the deer, the sarabha.

Having killed him, O lord of men, may you become the lord of the immortals.

Together with your sons and wife, O foremost hero among men, you will go to Yama's Vetaraṇī river.

Let us go to that Vetaraṇī of Yama, but he who is my life-preserver should not be killed.

Remembering such a former service, knowing it, Great Brahmā, how could I kill him?

Attended upon by groups of women, may you rejoice in the realm like Vāsava in heaven.

Having given and enjoyed according to one's ability, blameless, go to the heavenly state.