Dhammapada

Verse 49. The Monk In The Village

Just as a bee in a flower
harming neither hue nor scent
gathers nectar, flies away,
so in towns a Wise One fares.

Explanation: The bee extracts honey from flowers without damaging either the colour or the fragrance of the flower and in so doing helps the tree bear much fruit. Similarly, the silent sage goes about the village collecting alms without harming anyone even minutely, and in so doing helps people gain much merit and happiness.

Verse 50. Look Inwards And Not At Others

Not others’ opposition
nor what they did or failed to do,
but in oneself should be sought
things done, things left undone.

Explanation: Do not find fault with others. Do not worry about what others do or not do. Rather, look within yourself to find out what you yourself have done or left undone. Stop doing evil; do good.

Verse 51. Good Words Attract Only Those Who Practice

Just as a gorgeous blossom
brilliant but unscented,
so fruitless the well-spoken words
of one who does not act.

Explanation: A flower may be quite attractive, alluring. It may possess a brilliant hue. But, if it is devoid of fragrance, and has no scent, it is of no use. So is the well spoken word of him who does not practice it. It turns out to be useless.

Verse 52. Good Words Profit Only Those Who Practise

Just as a gorgeous blossom
brilliant and sweet-scented,
so fruitful the well-spoken words
of one who acts as well.

Explanation: A flower may be quite attractive, alluring and possessing a brilliant hue. In addition, it may be also full of fragrance. So is the person who is well spoken and practises what he preaches. His words are effective and they are honoured.

Verse 53. Those Born Into This World Must Acquire Much Merit

As from a mass of flowers
many a garland may be made,
so by one born mortal
should many good deeds be done.

Explanation: The deft maker of garlands takes a variety of flowers. Out of these he creates garlands of different strands and variegated arrangements. In the same way, those who are born into this world should, out of their lives, create good, wholesome, meritorious actions of a vast variety.

Verse 54. Fragrance of Virtue Spreads Everywhere

The fragrance of flowers drifts with the wind
as sandalwood, jasmine of lavender.
The fragrance of virtue o’ersweeps the wind,
all pervasive is virtue of the good.

Explanation: The world knows, many a sweet smelling flower and fragrant object. But, the fragrance of these moves only leeward. None of these, however strong their fragrance may be, spread their sweet smell against the wind. But, in contrast, the sweet smell of virtue of a spiritually evolved individual spreads in all directions and is universally experienced.

Verse 55. Fragrance Of Virtue Is The Sweetest Smell

Sandalwood or lavender,
lotus or the jasmine great,
of these many fragrances
virtue’s fragrance is supreme.

Explanation: Sandalwood, lavender, water-lily and the jasmine exude fragrance. Of all these varieties of fragrances the sweet-smell of virtue is the most supreme. This is because the fragrance of virtue is universally favoured. Besides, the fragrance of virtue spreads in all directions, even against the wind.

Verse 56. Fragrance Of Virtue Wafts To Heaven

Faint is this fragrance
of lavender and sandalwood,
but fragrance of the virtuous
soars sublime amongst the gods.

Explanation: The fragrance of lavender and sandalwood is quite slight. Why? Because it is limited in this world. Such a fragrance can spread only on earth. This way it is a very slight fragrance. But, the sweet smell of virtue is, in contrast, supreme, because it spreads not only throughout the earth, it rises even to the highest heavens.

Verse 57. Death Cannot Trace The Path Of Arahats

Of those with perfect virtue
who dwell in heedfulness,
freed by Final Knowledge
Mara cannot know their path.

Explanation: Of those noble one, who are perfect in behaviour, living constantly alert, fully aware of the experience within, Mara, the evil one, does not know their destiny. Mara can trace only the slothful dead. He cannot trace those who have reach the Deathless.

Verse 58. Lotus Is Attractive Though In A Garbage Heap

As beside the highroad
where rubbish in a pit is flung
there flourishes the lotus bloom
fragrant and the mind’s delight.

Explanation: Someone is likely to dump refuse on a high road. In that heap of refuse, a sweet-smelling lotus is likely to grow.

Verse 59. Arahats Shine Wherever They Are

So among rubbish-beings,
common humans blind-become,
the Perfect Buddha’s pupil
outshines with wisdom bright.

Explanation: In the same way, in the heap of rubbish made up of various types of foolish people, the disciple of the Buddha shines above all others.

Verse 60. Samsara Is Long To The Ignorant

Long is the night for the sleepless,
long is the league for the weary one,
samsara’s way is long for fools
who know not the Dhamma True.

Explanation: To a sleepless person the night is very long. To the weary the league seems quite long. To the ignorant, bereft of an awareness of the Dhamma, the cycle of existence is very long, as he is not aware of how to shorten it.

Verse 61. Do Not Associate With The Ignorant

If a wayfarer fails to find
one better or equal,
steadfast he should fare alone
for a fools no fellowship.

Explanation: People need companions. But if one does not find a person who is better than, or at least equal to oneself, it is better to be alone rather than keep company with foolish people. There is no profitable companionship with fools.

Verse 62. Ignorance Brings Suffering

"Sons have I, wealth have I",
thus the fool is fretful.
He himself is not his own,
how then are sons, how wealth?

Explanation: The fool worries "I have sons," "I have wealth." When the self is not his own, then how can he claim, "I have sons," "I have wealth"?

Verse 63. Know Reality. Be Wise

Conceiving so his foolishness
the fool is thereby wise,
while ‘fool’ is called that fool
conceited that he’s wise.

Explanation: If a foolish person were to become aware that he is foolish, by virtue of that awareness, he could be described as a wise person. On the other hand, if a foolish person were to think that he is wise, he could be described as a foolish person.

Verse 64. The Ignorant Cannot Benefit From The Wise

Though all through life the fool
might wait upon the wise,
no more Dhamma can he sense
than spoon the taste of soup.

Explanation: The fool, even if he kept the company of a wise person intimately over a life-time, will not become aware of the nature of experience, just as a spoon will not know the taste of soup.

Verse 65. Profit From The Wise

Though briefly one intelligent
might wait upon the wise,
quickly Dhamma he can sense
as tongue the taste of soup.

Explanation: If a wise person were to associate with a wise person, even for a moment, he will quickly understand the Teaching. This is very much like the tongue being able to discern the subtle flavours of soup. This stanza could be further appreciated when you contrast it with the previous one. In the previous one the image used is the soup. Though it serves tasty food endlessly, it just cannot appreciate how food tastes, very much like a foolish individual being unable to appreciate the teaching even when he keeps company with the wise. An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.

Verse 66. A Sinner Is One’s Own Foe

Fools of feeble wisdom fare
enemies to themselves,
making evil kamma
which is of bitter fruit.

Explanation: Those unwise foolish people behave in a manner that is harmful to themselves. Their sinful actions yield bitter fruit. They are their own enemy.

Verse 67. Do What Brings Happiness

That kamma’s not well-made
from which there is remorse,
of which one senses the result
with weeping and a tear-stained face.

Explanation: It is good if one were to avoid committing such actions which would later lead to regret. When one regrets one weeps.

Verse 68. Happiness Results From Good Deeds

But well-made is that kamma
which done brings no remorse,
of which one senses the result
with glad mind and with joy.

Explanation: It is good if one were to do such actions that would not bring repentance later. One should do things that bring pleasant consequences.

Verse 69. Sin Yields Bitter Results

When evil kamma’s immature
the fool thinks it is honeyed,
but when the evil has matured
then to the fool comes dukkha.

Explanation: When a sinful act is being done, the ignorant person enjoys it as if it were honey. But the suffering comes when it begins to yield its evil results.

Verse 70. The Unconditioned Is The Highest Achievement

Month after month with blady-grass tip
the fool may take his food;
he’s not worth the slightest bit
of one who Dhamma knows.

Explanation: A foolish person sets out to attain the highest reward of spiritual life. As an austere ascetic, he eats a mere morsel of food with the tip of a blade of grass. And, that too, only once a month. Still that kind of misguided ascetic will not at all be nearer liberation than when he started. With all that, he is not worth even one-sixteenth part of an Arahant who has achieved the Unconditioned.

Verse 71. Sin Is Like Sparks Of Fire Hidden In Ashes

As milk, is evil kamma done,
so slowly does it sour.
Smouldering does it follow the fool
like fire with ashes covered.

Explanation: When an ignorance person commits an act of sin, it does not immediately yield bad results. This is like the freshly extracted milk, which does not curdle immediately on being extracted from the cow’s udder. The sin that has been committed remains concealed like the sparks covered with ashes, and continues to follow and burn the doer of sins.

Verse 72. The Knowledge Of The Wicked Splits His Head

Truly to his detriment
skill is born to the fool;
ruined is his better nature
and scattered are his wits.

Explanation: Whatever is learned by the ignorant is conducive to harm. It brings about his own downfall. Misplaced learning destroys whatever potential the learner possesses and renders him useless in terms of real knowledge.

Verse 73. Desire For Pre-Eminence

For position a fool may wish:
among the bhikkhus precedence,
in monasteries authority,
from other families honours.

Explanation: He is fond of being recognized for what he, in reality, is not. Yearns for pre-eminence among peers. He craves for preference in matters relating to residences. He is enamoured of the idea of receiving gifts and requisites from other families as well.

Verse 74. The Ignorant are Ego-Centred

Both monks and laymen, let them think
'This was done by me,
whatever the works, both great and small,
let them depend on me'.
Such the intention of a fool,
swollen his greed and conceit.

Explanation: The ignorant has this attitude of mind: "Let everybody know that this was done by me alone. In whatever activity small or big my leadership shall prevail. Everybody must follow me." This conceit of the ignorant leads to craving, uncontrolled desire and to a groundless pride, to a false sense of superiority. These begin to grow.

Verse 75. Path To Liberation

One is the way to worldly gain,
another to Nibbana goes.
Clearly comprehending this
the bhikkhu, Buddha’s follower
should wallow not in proffered gifts,
surrendering instead to solitude.

Explanation: There is one way to worldly and material progress and profit. But the way to Nibbana is quite different than that. The monk, who is the Buddha’s disciple, should be clearly aware of this difference. He must not take delight in the worldly gifts with which he is being enticed. He must on the other hand seek solitude.

Verse 76. Treasure The Advice Of The Wise

Should one a man of wisdom meet
who points out faults and gives reproof,
who lays a hidden treasure bare,
with such a sage should one consort.
Consorting so is one enriched
and never in decline.

Explanation: If one discovers a wise person who points out one’s errors and sternly corrects one, he should be looked upon as a benign revealer of a treasure. His company should be sought. Such association would make better persons of men.

Verse 77. The Virtuous Cherish Good Advice

Let him exhort, let him instruct,
and check one from abasement.
Dear indeed is he to the true,
not dear is he to the false.

Explanation: The wise and good person who reproaches and warns, and prevents a person from getting into anti-social behaviour, is liked by virtuous individuals - and disliked by those who are evil.

Verse 78. In The Company Of The Virtuous

Don’t go around with evil friends,
with rogues do not resort.
Spend your time with noble friends,
and worthy ones consort.

Explanation: Do not associate with people who have evil ways. Avoid the company of wicked, evil people who are mean and bad. Associate with worthy friends. Keep the company of noble persons who are superior in quality and virtue and who will be able to elevate you.

Verse 79. Living Happily In The Dhamma

Happy is he who Dhamma drinks
with heart that’s clear and cool.
One so wise e’er delights
in Dhamma declared by the Noble.

Explanation: One who delights in "The Teaching" lives happily with a pure mind. The experience of the "Sublime Ones" the wise always enjoy.

Verse 80. The Wise Control Themselves

Irrigators govern waters,
fletchers fashion shafts,
as joiners shape their timber
those who are wise tame themselves.

Explanation: The irrigator who manages water is skilled in directing water to whatever place he wants. The fletcher skilfully shapes a very straight arrow-shaft out of a piece of wood by working skilfully on it. The carpenter selects a block of wood and constructs whatever he wants out of it, depending on his need. In the same way, the wise person works upon their mind, restraining it the way they desire.

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