Well-protected by the lion, well-trained Nandisena."

Thus indeed was spoken by you, practitioner of the holy life, the upright do not speak what is false.

That was spoken falsely by you, king of gods, dependent on what, Maghavā, great Inda?

Self-control, concentration, an undivided mind, steadfastness and going forth at the proper time;

And firm energy and manly effort, by that very thing there was victory for the Assakas.

Having met with disaster in misfortunes, he does not find a companion.

Having met with disaster in misfortunes, he finds a companion.

But what is done among the noble ones and among the upright, is of great fruit even if small among such ones.

Whether he would do afterwards or not do, he is absolutely worthy of veneration.

Now thrown into the difficult purgatory, would you not give up your former beauty and power?

Now having obtained that, how then, O king, should I give up my former beauty and power?

And having obtained former lofty fame, would you not give up your former beauty and power?

The peaceful ones in both states, being perfectly calmed in themselves, become equal in happiness and in suffering.

"Frog-eater, dweller by the water's edge," the non-venomous ones curse me, a venomous snake.

One should make a great storehouse, for depositing ill-spoken words.

One should not have conceit there, dwelling among unrelated people.

It should be endured by the wise, even a slave's threat.

The forest beings see, that the fool imagines as secret.

Where I do not see another, that is not empty for me.

Vejja and Addhuvasīla, they gave up the principle, desiring her.

He who maintains the teaching, resolute, striving for truth.

Reddish and lovely, tell me this when asked."

Picked with hands at your hip, that is your jujube fruit.

Lead her back to that very place, where she will cook jujube.

Be patient, O king, with Sujātā, do not be angry with her, O bull among charioteers."

You who are strenuous in energy, constantly heedful, ask about sleeping happily - for what reason?

Therefore I pay homage to this foliage, whatever beings are here, they are the cause of wealth.

For how, having come into the presence of the good, could your efforts be in vain?

At its root a treasure is buried, without an heir - go and dig it up.

King of beasts, homage to you, may we obtain something.

Being between my teeth, that you live at all is much.

In whom there is no gratitude, association with him is useless.

Not envying, not reviling, one should slowly withdraw from him.

Both have fallen from their nature, he who teaches the sacred hymn;

And he who studies the sacred hymn.

Therefore I do not practise this, the teaching practised by sages.

Let not wrongdoing practised, like a stone a pot, break you.

Whatever livelihood is by downfall, or by unrighteous conduct.

I would not wish for it together with blame, thus, Seyya, understand.

Whatever livelihood is by downfall, or by unrighteous conduct.

This very livelihood is better, than seeking by what is not the Teaching.

Not harming another in the world, even that is better than kingship.

Let not the kings seize you, the wrongdoer in the village."

What is that to the margosa tree, born and standing in the forest?

Having seized a thief, a wrongdoer in the village, the kings

Fix him on a margosa stake, about that my mind is uncertain.

Fearing future danger, the wise one looks at both worlds.

All that the wise one endures, the wise person forbears it.

Fools break apart like bowls, they do not attain peace.

Whoever knows the transgression, and whoever knows the confession.

Who himself is worthy to reconcile those who have transgressed against others.

Be angry with him, great hero, do not destroy this country.

May that king live long, for those like me do not become angry.

Him, established in patience alone, the King of Kāsi had cut down.

Which the King of Kāsi experienced, consigned to hell.

Though possessions existed, we made no refuge for ourselves.

For those being tormented in hell, when will there be an end?

For such evil was done, by me and by you, sir.

Bountiful, accomplished in morality, I will do much wholesome."

Your speech is like a hide, my dear, I give you a hide.

Speech similar to a limb, a limb, my dear, I give to you.

Your speech is like the heart, my dear, I give you the heart.

Speech similar to all, I give you everything, my dear.

This is mine, brahmin, having eaten this, dwell in the forest.

And two meat-skewers and an iguana, and one jar of curds;

This is mine, brahmin, having eaten this, dwell in the forest.

This is mine, brahmin, having eaten this, dwell in the forest.

Having eaten me cooked by this fire, dwell in the forest.

All who bear bodies, gradually give up life.

Having no power over their own bodies, even while delighting, they give up life.

Wailing and weeping is useless, why do you let yourselves be overwhelmed by a mass of sorrow?

They think the wise one is a fool - those who are unskilled in the Teaching.

You yourself embraced with your arm, she spoke to you of her health.

If the wind could carry a mountain, it could carry the whole earth too;

Where my dark-skinned wife has died, she spoke to me of her health."

Devoted to one husband, my dark-skinned wife, she longs for him alone.

My dark-skinned wife might also exchange for another, I will go farther away from here.

Yet I stand in danger, what then, venerable sir, is my destination?

Evil does not defile one who is uninvolved, one who is good.

Dependent on me, he experiences the action, about that my mind is uncertain.

Evil does not defile one who is living at ease, one who is good.

What would he who does not give up for his welfare, by speech he gave the mountain.

One not doing but speaking - the wise fully understand him.

Though you have met with disaster, your mind delights in truth.

She indeed is his supreme wife, for one with gold there are merely women.

Then for what reason is a house not found for you?

That which is foremost among human beings, that wisdom is not found in me.

Always of unstable morality, a state of happiness is not found.

Make a hut as protection from cold and wind, monkey.

I too do not know this, what is this that rumbles."

Having heard the word of the hare, the army of deer was terrified.

Fools for whom sound is supreme, they are dependent on others.

The wise, abstaining from afar, are not dependent on others.

Either loss or gain of wealth, for such is the nature of begging.

Whoever rejects a request, that they call crying back.

Or you lamenting in return, therefore I wish for a secret place.

For how could a noble one not give to a noble one, having heard your verses connected with the teaching.

Who honours the brahmin endowed with birth and sacred hymns, the famous excellent ram."

Longing for a firm blow, stepping back he will give a good strike.

Having raised both arms he wails, "Run forth, the practitioner of the holy life is being killed."

Just as I today am struck, slain by a ram, the fool.

He struck me with a stick, just as one who is not a recluse would.

Within you is a thicket, yet you polish the outside.

I have oil and salt, and abundant long pepper.

You praised oil and salt, long pepper is harmful to me.

Having obtained fame, would not be intoxicated - he indeed deserves the kakkāru flower.

Having obtained possessions, would not be intoxicated - he indeed deserves the kakkāru flower.

Who would not eat sweet food alone - he indeed deserves the kakkāru flower.

Speaking as he acts, acting as he speaks, he indeed deserves the kakkāru flowers.

Far from here indeed is Kākavatī, where my mind delights.

How the seven seas, how did you climb the silk-cotton tree.

By you the seven seas, by you I climbed the silk-cotton tree.

Whereby for my wife I bring and carry a paramour.

Therefore I do not grieve for this, the dear one with the charming smile.

One should bewail oneself, always fallen under the power of death.

As long as one blinks and opens the eyes, even then youth wastes away.

What has come to be, what remains, should be cherished; what has passed should not be grieved over.

Now we go to the forest, Rādha, and we are not honoured by Dhanañjaya.

These phenomena among humans are impermanent, do not grieve, why do you grieve, Poṭṭhapāda?

How then shall we see the monkey, the contemptible one driven out from the royal family?

Kāḷabāhu himself will do that, by which he will remain far from food and drink.

See the serpent with terrible poison, being moral he is not killed.

Having assembled, hawks in the world do not harm one who owns nothing.

Having made hope desireless, Piṅgalā sleeps happily.

One who is concentrated harms neither others nor oneself.

Thus he lies slain, like the offspring of a cuckoo.

Fells one so quickly, as does speech that is badly spoken.

One should not speak excessively, even with one equal to oneself.

He seizes all enemies, like a supaṇṇa does snakes.

O king, surely do not believe one who speaks first.

Having heard the word of both, one should act according to the principle.

A king not acting considerately is not good, whoever is a wise one prone to wrath, that is not good.

For a king who acts considerately, fame and renown increase.

When you, with sword bound on, armoured, wearing bark garments;

From a branch of the holy fig tree, the cooked iguana fled.

One should not do good for one who does not wish one's welfare, one should not associate with one who does not associate.

A bird, having known a tree to be without fruit, should look for another, for the world is vast.

And I give you all sovereignty, to whomever you wish, you may give it.

All of them go crookedly, when the leader has gone crookedly.

If he practises what is not the Teaching, how much more the other generation;

The whole country sleeps in suffering, if the king is not righteous.

All the cows go straight, when the leader has gone straight.

If he practises the Teaching, how much more the other generation;

The whole country sleeps in happiness, if the king is righteous.

You were not born in that family, where they capture elephants.

Like a jackal having attacked an elephant, lies on the ground lamenting.

He lies slain by the serpent, this jackal.

By recitation, by incantation, by well-spoken words, the circumspect one conquers abundantly.

What business have you with grass, that you speak only of grass?

He, having taken all from me, putting down grass, goes away.

Taking all of one's own, and not taking the grass.

One of impermanent morality, immoral, what will wisdom do for him?

Practitioner of the holy life, forgive me, I see this transgression.

Yet also a thought arose in my mind: "Such surely is the custom of this family."

A seat, water, foot-ointment, all this we offer.

We attend attentively, as if to the highest relative.

Having avoided chaff after chaff, they eat the rice-grain.

And whatever this "thus" and "so" is, this too is known by me.

While still young, cut off the fruit with his teeth.

And whoever this is that lies below, this too is known by me.

They venerated the crow there, with meat and with fruit.

Then the material gain and honour of the crow diminished.

So long they venerated others, many ascetics and brahmins.

Then the material gain and honour of the sectarians diminished.

If from now on you would not give gifts, your wealth would remain as you restrain yourself.

May that wealth not be yours, king of gods, on account of which enjoyment we would give up faith.

The ancient established practice, let that practice continue, O Vāsava.

Even being thus, we will give; let us not neglect giving.

Even if one should not cause displeasure everywhere, one should not trust, for women are like fords.

Having abandoned such a man, the wife, having seen another man, a cripple.

She transgressed against one subject to her control, what other woman would not commit adultery against such a one?

She transgressed against one subject to her control, yet even him she, the lustful woman, did not find satisfying.

Now I will not again come under your control, water-born one.

Which are across the ocean, better for me is the glamorous fig tree.

Falls under the control of enemies, and afterwards feels remorse.

Is freed from the confinement of enemies, and does not feel remorse afterwards."

You yourself have now done this, come, O king, I shall go.

Thus that enmity is appeased, dwell here, Kuntinī, do not go.

My heart does not consent, I shall just go, O bull among charioteers.

Of the wise, not of the foolish, dwell here, Kuntinī, do not go.

May she come under his control, she who stole your mangoes.

May she not obtain a husband, she who stole your mangoes.

May she not see her husband at the rendezvous, she who stole your mangoes.

Alone on the bed may she lie, she who stole your mangoes."

How do you act, swaying one, thus slow in exertion?

If we do not reach them, there comes for us the end of time.

Like treading upon a dry leaf, he destroys his own welfare.

Like the moon dividing the night, his purpose is fulfilled.

How indeed does the Blessed One Kesī delight in Kappa's hermitage?

The well-spoken words of Kappa, Nārada, delight me.

How does millet and wild rice, unsalted, satisfy him?

Where one might eat with trust, trust is the highest flavour.

Are you appointed today for my protection, or do you intend my murder?

But Inda, the king of gods, protects you, therefore I do not split your head.

Let all the goblins cry out as they wish, I would not fear the demon generation.

The goblins are not fit for battle, that is a great terror."

Dear father, follow in a person? Tell me this when asked.

And is willing to listen and patient, associate with him, gone from here.

As if established upon the breast, associate with him, gone from here.

Such a one, dear son, do not associate with, even if there were no other human being.

Then of this breaker of alliances, see how well thought out.

Where the lowest of beasts devour both the bull and the lion.

Whoever heeds the speech of a breaker of alliances, of a slanderer.

Who do not heed the speech of a breaker of alliances, O charioteer.

He indeed is dear to the king, what do you see by that?

He indeed is dear to the king, what do you see by that?

He indeed is dear to the king, what do you see by that?

Being peaceful ones who carry away for other purposes, they indeed are dear to the king;

What do you see by that?