ေလာကနွွွီတိ

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jyefMum;a&;0efMuD;Xme
avmueDwd
rmwdum
Contents
E-book is created by www.shanyoma.org
Sr No.
1/
2/
3/
Subjects
Page
avmueDwdtzGifhuAsm
avmueDwd &Sif;vif;csuf
y@dwu@
(The Sage)
4/
okZeu@
(The Good man)
5/
AmvokZeu@
(The bad man)
6/
rdwu@
(Friendship)
7/
wdu@
(Woman)
8/
&mZu@
(The King)
9/
yudPuu@
(Miscellaneous)
10/
aemufqufwGJ
avmueDwd
avmueDw?d u0dpum;
rSwo
f m;em,l? ESv;Hk jzLu
vlyt
Hk v,f? wifw
h ,fxeG ;f awmuf
pdeaf usmuftvm;? pD;yGm;wk;d wuf
*kPu
f suo
f a&? wufNzKd ;a0vdrhf
avnmavatmuf? &eHaY &muf
BuKd iv
f idI af rT;MuL? yef;rOLodYk
oloil gig? cs;D ajrm uf&m\
ckcgaemifa&;? &efz,fa0;
pdwaf t;csr;f om? &dyq
f m,m0,f
ynmoDv? jrwf"rjzifh
b0uko
d ;Hk ? csed rf jzK;H rS
rqk;H wefz;dk wk;d vdrw
hf um;/
EaqG
(20-9-99)
avmueDwd
Loka Niti
Loka Niti refers to words of the wise
If one notes them and act as advised
With purity in one's heart in essence
One will have elegance and brilliance
Among all, like a gem, enjoy properity
With rising personal honour and glory
Fame spreading all over far and near
Fragrant as the fabulous celestial flower
One and all according praise in honour
Free from danger now also in furture
With full peace of mind in the shelter
Imbibing truth, wisdom and right behaviour
Live one's life without wasting time uselessly
Only then will one's value rise unceasingly
Aenda Swe
Translated by Myint
(20-9-99)
]]eDwd}}}[laoma0g[m&onf ooFu&kdufygVd(Sanskrit-pali)
bmompum;jzpf ]]vrf;nTe}f }[k t"dyg ,fziG q
hf Edk idk af yonf/ avmu
vlom;wkYd odrw
S v
f u
dk ef mtyfonfh vlru
I si0fh wf (Social Conduct)ESihf
vlrpI nf;urf; (Social Disciple)rsm;qkid &f mxkwaf zmf vrf;nTex
f m;csuf
rsm;udk aygif;&k;H ]]avmueDw}d } (Loka Niti)[kac:a0:ok;H EIe;f jcif;
jzpfonf/ a&S;ola[mif;wkYd xm;&pfcahJ om pum;ykrH sm;? rSwo
f m;vdu
k f
emzG,f tqkdtrdefYrsm;? oifcef;pm &,lzG,f ZmwfaMumif;ykHjyifrsm;rS
aumif;Ekd;&m&mwkdYudk pkpnf;azmfxkwf vlrIqkdif&m eDwdusrf;tjzpf
xGe;f ay:vmaom usr;f onf bmomra&T;? vlrsK;d ra&T;? t&G,o
f ;Hk
yg;vkdufemtyfonfjzpf txl;yif ESpfvkdzG,f aumif;vSayonf/
tdEd,EkdifiHwGif tawG;tac: t,l0g'rsm; xGef;um;onfh
acwfrsm; ay:xGef;cJh&m xkdxkdaom tawG;tac: t,ltqrsm;ukd
tajccH azmfxw
k jf yKprk w
S w
f rf;wifcahJ om pmayrsm;vnf; xGe;f um;
cJah vonf/ xkx
d rdk sm;pGm ay:xGe;f cJah om pmayukd acwftm;jzifh qpf
ydik ;f ac:EIid ;f tyfonf&adS omf ]]eDwpd mayacwf}}}[k qko
d ifq
h x
dk u
dk af y
onf / r[mbm&w? pmPus? yO w E & ? [d a wmya'o?
avmueDwd? bmx&d[m&D (Bhartrihari)ponfwkdYum; eDwdpmay
acwf\ tOD;tp oD;yGi&hf orsm;[k qk&d ayrnf/ if;rSwpfqifh jrpfzsm;
cH bmomtoG,o
f ,
G jf zifh te,fe,ft&yf&yfoYkd qufpyfysUH ESaYH &muf
&Su
d m ,aeY acwfwidk f wdraf umaysmufu,
G jf cif;r&Sb
d J qufvuf&iS o
f ef
xGef;um; jyefYyGm;vsuf&Sdaeavonf/
jrefrmEkid if w
H iG v
f nf; eDwpd mayacwf wpfacwf qef;opfc&hJ m
wGif eDwu
d sr;f ausmf (5)usr;f ay:xGe;f cJah Mumif;? if;wkrYd mS (1) wpf
uRe;f eDw?d (2) avmueDw?d (3) &mZeDw?d (4) "rew
D ?d (5) r[m&[
eDwd wkdYjzpfMuaMumif; avhvmod&Sd&onf/
]]avmueDwdtwGuf &Sif;vif;csuf}}
avmueDwd
]]avmueDwd}}}usrf;
jrefrmwkdYtwGuf ay:xGufvmcJhaom ]]avmueD
onfum; Ak'pmay? jrefrmeDwdusrf;rsm;ESifhrm*"bmomwkdYjzifh ay:
xGef;cJhaom a&S;a[mif;eDwdpmayrsm;rS aumif;Ekd;&m&m tNrdKuftESpf
t&omwkdYudk xkwfEkwf yif;,acwf ou&mZf(714)ck? av;pD;&Sif
ausmfpGmbGJUcH oD[olrif;vufxufwGif ynm&Sd]]oD&dr[mpwk&*FAv}}
trwfMuD;u ygVdbmomjzifh a&;om;jyKpkcJhaomusrf; jzpfavonf/
usrf;jyKpkol udk,fwdkif avmueDwdusrf;OD;*gxmavmueDw y0umrd?
ememow ork'#H/
rm*a"ae0 oHacyH?
0EdwGm &wew,H/
]]igonf &wemok;H yg;udk &Scd ;dk OD;csjy;D vQif txl;l xl;aom eDwd
usr;f wdrYk S aumufEw
k t
f yfaom avmueDw
d usr;f ukd rm*"(ygVd)bm
omjzifh tusOf;csKyf a[mazmfnTefjyaytHh}}[k a&;om;xm;avonf/
pwk&*FAvtrwfMuD; ygVdbmomjzifh a&;om;pD&ifcJhaomusrf;udk b
Mu;D awmfb&k m;vufxuf ou&mZf(1196)ckEpS w
f iG f ]]q&mawmfO;D Ak"}f }
[kxif&Sm;ausmfMum;cJhonfh t&SifpudE(]]pudEmbdod&Do'r"Z r[m
"r&mZm"d&mZ*k&k}}bGJUcH? r[matmifajrbkHpHtkwfausmif;q&mawmf
bk&m;MuD;)u jrefrmbmom jyefqkda&;om;cJhavonf/
pwk&*FAvtrwfMu;D a&;om;pD&ifjyKpo
k nfh avmueDwu
d sr;f
onf rl&if;usr;f xuf *gxmyk'af &aygif; (58)yk'f ykad eaMumif;James
Gray (t*Fvdyfbmomjzifh jyefqkdol)\avhvmawGU&Sdcsuft& od&
onf/ rnfonfhyk'fa&rsm; ydkaeonfukdum; &Sif;vif;rxm;ay/
pwk&*FAvtrwfMu;D jyKpo
k nhf rl&if;avmueDwu
d sr;f wGif ygVd
*gxm(167)yk'fyg&Sday&m rl&if;ygVd*gxmrsm;ESifhteuft"dyg,f zGifhqkd
csuftjynfhtpkHudk (10)apmifwGJ? (15)apmifwGJ bkef;awmfMuD;ausmif;
oif vufpGJusrf;rsm; xnfhoGif;&kdufESdyf azmfjycJhavonf/ a&S;acwf

bke;f awmfMu;D ausmif;rsm; ausmif;om;? uk&d ifomraPwkt
Yd wGuf oif
&k;d vufpv
JG ufuikd pf mtkyt
f jzpf oifMum;Mu&ay&m xkad cwfxt
dk csed u
f
bkef;MuD;ausmif;xGuf ausmif;om;? udk&ifrsm;ESifh&[ef;oHCmawmfwdkY
rSm avmueDwu
d sr;f vm qk;H rpmrsm;udk EIww
f uftm*kH &Muavonf/
xko
d w
l \
Ydk qifu
h rf;aus;Zl;jyKrrI sm;aMumifh avmueDwd qk;H rpmrSm jref
rmEkdifiHwpf0ef;vkH;odkY ysHUESHYa&muf&SdcJh&awmhonf/
1886-ckEpS w
f iG f James Grayqko
d u
l (The Niti Literature of Burma) trnfjzifh t*Fvy
d b
f momodkY jyefqcdk ahJ vonf/ acwf
tqufquf jrefrmynm&Sifrsm;uvnf; jrefrmbmom? ygVd-jrefrm
ESpb
f mom? teuft"dyg ,f tus,zf iG q
hf &dk iS ;f vif;csurf sm;ESiw
hf uG jyef
qkdjyKpka&;om;Mu avmueDwdusrf;udk qifhurf;wkd;yGm; tusKd;rsm;
atmif &GufaqmifcJhMuygonf/
jyefMum;a&;0efMuD;Xmetaejzifhvnf; EkdifiHawmftwGif; A[k
okw&SmrS;D avhvmvku
d pf m;vkMd uolrsm; tvG,w
f ul vufvrS ;f wrDzwf
&Iqnf;yl; avhvmEkdifMupdrfhaomiSm 1999-ckESpf? pufwifbmv(20)
&ufaeYrSp aeYpOfxkwf owif;pmMuD;rsm;jzpfaom aMu;rkHESifhjrefrmh
tvif; owif;pmwkdYwGif jrefrmpum;ajyoufoufjzifhvnf;aumif;?
The New Light of Myanmarowif;pmwGif t*Fvy
d b
f mompum;ajy
oufoufjzifh vnf;aumif; jyKpak &;om; azmfjyay;cJygonf/ jyefMum;
a&;0efMu;D Xmeu a&;om;jyKpo
k nfh ]]avmueDw}d }}usr;f vm tqkt
d rdeYf
rsm;ESifhpyfvsOf; &Sif;vif;wifjyvkdonfh tcsufESpfcsuf &Sdygonf/
]]yxrtcsuf}}rSm aeYpOfowif;pmrsm; a&;om;azmfjycsuf
rsm;onf]]pwk&*FAv}}trwfMuD; jyKpka&;om;onfhrl&if;avmueDwd
usr;f vm (10)apmifw?JG (15)apmifww
JG Ydk &ku
d Ef ydS x
f m;onfh ygVd*gxm
ESit
hf euft"dyg ,f zGiq
hf x
dk m;csurf sm;udk rSjD irf;ud;k um; tm;jyKxm;onf
rSefaomfvnf; rl&if;ygVd*gxmrsm;udk bmomjyefqkda&;om;xm;jcif;
r[kwfyg/ pmtkyfyg teufzGifhtwkdif; wkduf&kduful;,la&;om; azmfjy
avmueDwd
xm;jcif;vnf; r[kwfyg/ t*Fvdyfbmomjzifh jyefqkda&;om;xm;csuf

rsm;rSmvnf; 1886-ckEpS w
f iG f &ku
d Ef ydS x
f w
k af 0onfh James Gray\
jyKpak &;om;csurf sm;udk ul;,l a&;om;azmfjycJjh cif; r[kwyf g/ jyefMum;
a&;0efMuD;Xme? pmjyKtzGJUu avmueDwdtrnfjzifh xkwfa0jyD; usrf;
pmtkyrf sm;udk rSjD ird ;f vsuf enf;vrf;wus jyefvnfa&;om;jyKp
k pDpOf
xkwaf 0azmfjyay;cJjh cif;om jzpfygonf/ ,aeYacwfvil ,f vl&,
G af rmif
r,f pmzwfy&dowfwYdk tvG,w
f ul zwf&eI m;vnf oabmaygufv,
G f
atmif jrefrm? t*Fvdyf ESpfbmompum;ajyoufoufjzifh qDavsmf
atmifjyKpka&;om; azmfjyxm;jcif; jzpfygonf/
]]'kw,
d tcsu}f }rSm avmueDwu
d sr;f vm tqkt
d rderYf sm;udk jref
rmpmzwfy&dowftwGuf jyefvnfa&;om;jyKp&k m jrefrmhtawG;? jref
rmh,Ofaus;rIwkdYESifhvkdufavsm acsmajy nDnGwfapjyD; jrefrmrIe,fy,f
wGif vufcEH idk zf ,
G &f o
dS nfwu
Ydk kd pdppfa&T;Ekw
f azmfjycJjh cif; jzpfygonf/
rl&if;usr;f vm ygVdbmom? jrefrmteufziG hf *gxmtqkt
d rdew
Yf u
Ykd kd rnf
odrYk Q a0zefajymqkv
d jdk cif; tvsO;f r&Syd g/ od&Yk mwGif a&S;a[mif;t,l0g'
rsm;ESifhESD;aESmET,fqufpyfvsuf wkdif;jcm;taiGUtouf a&m,Sufaeo
jzifh ax&0g'Ak't
qk;H trrsm;ESiv
hf nf;aumif;? ,aeYrsuaf rSmufacwf
umv jrefrmhawG;ac:rI t,ltqwkEYd iS v
hf nf;aumif; [yfpyfnn
D w
T rf I
tvSrf;uGm oHo,'Gd[,lrSm;zG,f&m tcsKdUaomtaMumif;t&mrsm;
udrk u
l m; owif;pmrsm;wGif xnfo
h iG ;f azmfjyjcif; rjyKcyhJ g/ rl&if;eHywf
(1) usr;f OD;*gxmudv
k nf; csev
f yS x
f m;cJyh gonf/ rl&if;eHygwf(164)rSm
taMumif;t&m wpfcEk iS w
hf pfck qufpyfrI r&d
S ESpyf 'k cf
JG yk'af &eHygwf
wyfcJh&mwGif eHygwfwpfck wkd;oGm;jcif;jzpfygonf/
xkdYaMumifh avmueDwdrl&if;yk'fa& (167)teuf (137)yk'fudk
om owif;pmrsm;wGif azmfjy (30)yk'fudkrl csefvSyfxm;cJhygonf/
odkY&mwGif rl&if;usrf;jyKq&mESifhtqifhtqifh ul;,ljyefYyGm;a&;om;jyK
pkMuaom ynm&SifwkdY\apwemurESifh orm0g,mrudk av;pm;jrwf
Ekd;wefzdk;xm;aomtm;jzifh owif;pmrsm;wGif azmfjy&ef csefvSyfxm;cJh
pmjyKtzG J U
2000-jynfhESpf? pufwifbmv 15-&uf/
onfh (30)yk'u
f kd rl&if;twkid ;f ygVd? jrefrmESpb
f momjzifh aemufquf
wGJtjzpf pmtkyfwGif yl;wGJvsuf azmfjytyfygonf/
avmueDwd
Clarification on
"Loka Niti"
The term "Loka Niti" is derived from the Sanskrit-Pali,
meaning "guidance". It is a combination of social conduct and social discipline which human beings ought to abide by, and , as such,
it is called "Loka Niti". The proverbs bequeathed to us by ancient
people, words worthy of abiding by, stories which provide moral
lessons and all that is worthy of attention have been compiled,
culminating in the production of this treatise which should be specially desired for adherence by people of all ages regardless of
religion or race.
There were eras when philosophies thrived in India and
literature whetted by such thought gained eminence. Such era when
those philosophical works thrived should be placed in significance
as the "Era of Niti Literature". Treatises such as the Mahabharata,
Sanaky, Pancatantra, Hitopadesa, Loka Niti and Bhartrihari are
recognized as belles letters which heralded the beginning of the
Era of Niti Literature. From them flowed the essence of variegated
religions into various regions, thriving till today, without waning.
In the Niti Literature Era that thrived in Myanmar, there
emerged five famous Niti treatises, namely (1)Takyun (2)Loka Niti
(3)RajaNiti (4)DhammaNiti and (5)Maharaha Niti.
The Loka Niti which emerged for the Myanmar is a combination of extracts from Buddhist philosophy, Myanmar Niti literature and other treatises which were written in Magadha language, the essence from whcih was extracted and compiled in Pali
by Minister Thiri Maha Saturinga Bala in Sakarit 714 during the
reign of King Thihathu, also known as Laysishin Kyawswa. The
composer of the treatise himself said in the preface to Loka Niti
thusLoka Nitim Pavakkhami
Nanasattha Samuddhatam
10
Magadheneva Samkhepam
Vanditawa Ratanattayam.
which translates as "With obeisance to the Three Gems, I shall
produce an abridged version in Magadha (Pali) of the Loka Niti
treatise containing extracts from various famous Niti treatises." The
treatise thus composed by Minister Saturinga Bala in Pali was rendered into Myanmar in Sakarit 1196 during reign of King Bagyidaw
Paya by Reverend Ashin Sakkinda(holder of the title Sakkindabhi
sirisaddhammadhaja Mahadhamma Rajadhirajaguru, abbot of the
Maha Aungmyay Bonsan Brick Monastery), more popularly known
as Sayadaw U Bok.
According to James Gray, who translated the treatise into
English, that composed by Minister Saturinga Bala was 58 stanzas
more than the original, although he did not say exactly which were
in excess.
There were 167 Pali stanzas in the original Loka Niti written by Minister Saturinga Bala, which, together with the explanations in separate compilations of ten and fifteen were published as
texts for use in monastic exucation. Thus used, the pupils and novices who had to recite them and thus having been accustomed,
could, when they came of age still recount them by heart. Thus
handed down through generations the Loka Niti spread throughout the entire Myanmar.
In 1886, James Gray translated it into English as The Niti
Literature of Burma. In successive periods, Myanmar literati have
also compiled and handed it down in Myanmar and Pali-Myanmar
with explanations with much benefit accrued.
To enable those within Myanmar desirous of acquiring
knowledge to find it within their reach easily, the Ministry of Information has, since 20 September 1999, been publishing excerpts in
the Myanmar dailies Kyemon and Myanma Alin and also in translation in the English daily The New Light of Myanmar. There are
two points the Ministry would like to clarify as regards the sayings
11
avmueDwd
in the Loka Niti it has compiled:

Firstly, although those excerpts published in the dailies are
based on the Pali versions and explanations in the ten and fifteen
stanzas combinations of the original of Minister Saturinga Bala,
they are not translations from the Pali. Neither are they direct copies of the English translation. The English version published herein
is not also a direct copy of the James Gray translation. It contains
only the systematic rewriting of the Loka Niti versions earlier published, after metiuclous study by the team of compilers of the Ministry. It is a compilation of the Niti in plain Myanmar and English to
afford easy study and understanding by today's youths.
Secondly, in rewriting the contents of the Loka Niti treatise for the Myanmar reading public, care has been taken to see
that it is smooth and in conformity with Myanmar thought and culture and acceptable in Myanmar circles. There is no intention whatsoever to be critical of the original treatise's Pali and explanation
renditions. However, some of the originals have not been published in the dailies as they reflect shades of archaic and alien thought
and are thus not in conformity with Theravada Buddhist Teachings
as also current Myanmar thought and belief, raising some doubts.
Original Preface has been left out. As the subjects in original verse
No. 164 are at variance with each other, it has been divided into
two, resulting in addition of one serial number.
Therefore, out of the 167 Loka Niti stanzas, 137 were
published in the dailies and 30 left out. However, in appreciation of
the original composer and those who have at various stages copied and rewritten it, the 30 stanzas, have been included in the original in both Pali and Myanmar as an annexure in this handbook.
Team of Compilers
Ministry of Information
15-9-2000
12
tcef;(1)
The Sage
1/
ysif;&daomol twwfynmr&Ekdif?
twwfynmr&Sdol OpmpD;yGm;r&Ekdif?
OpmpD;yGm;r&Sdol taqGcifyGef;aumif; r&Ekdif?
taqGcifyGef;aumif; r&Sdol csrf;omokc r&Ekdif?
csrf;omokcr&Sdol aumif;rIukokdvf r&Ekdif?
aumif;rIukokdvfr&Sdolonf edAmefudk tb,frSm rsufarSmuf
jyKEkdiftHhenf;/
One who is lazy gains no knowledge.
One who has no knowledge gains no wealth.
One who has no wealth gains no good companion.
One who has no good companion has no solace.
One who has no solace cannot gain merit.
How can one find the way to Nirvana without good deed?
2/
avmu twwfynmESiw
hf al om Opmonf r&S?d
twwfynmudk ckd;olwkdY rckd;,lEkdif?
twwfynmonf rdwaf qGaumif;jzpf csr;f omukv
d nf; ay;
aqmifEkdif\/
In this world, there is no wealth equal to learning.
Thieves cannot steal learning.
Learning is the true friend and can give happiness.
13
y@dwu@
avmueDwd
3/
tMum;tjrifynmudk enf;onf[
l b,ftcgrQ ratmufarh
&m?
avhvmqnf;yl; pdwf okdrSD;odrf;qnf;xm;&m\?
jcyk&u
G w
f Ydk pkz
Ydk ajrawmifyu
Ykd dk &ouJo
h v
Ykd nf;aumif;? uszef
rsm;aom rk;d a&aygufrsm;onf Mu;D rm;aom tk;d p&nf;udjk ynfh
apEkdifouJhokdYvnf;aumif; rSwf,ltyf\/
Never think of knowledge and wisdom as little.
Seek it and store it in the mind.
Note that ant-hills are built with small particles of dust and
incessantly falling raindrops, when collected, can fill a big
pot.
4/
EIwfrIvufrI twwfynmukd ao;i,fonf[k rxifrSwf&m/

jynfph u
Hk ek pf ifatmif wwfajrmufygrl wpfcak om twwfynm
onfyif toufarG;0rf;ausmif; jyKEkdifay\/
Never think of arts and science as trivial.
When learnt comletely, even one kind of proficiency can
be used as livelihood.
5/
awmifwkdif;wGif ywjrm;r&Sd/
qifwkdif;wGif tjrKawr&Sd/
awmwkdif;wGif pEul;r&Sd/
t&yfXmewkdif;wGifvnf; ynm&Sdokcrdef r&Sd/
There is no ruby in every mountain.
There is no pearl in every elephant.
There is no sandalwood in every forest.
There is no sage in every place.
6/
ynmvkv
d m;olonf ynm&Syd *k K v
d x
f H ta&mufomG ;jy;D ynmukd
MudK;pm; qnf;yl;oif,l&m\/
14
7/
pnfonf wD;rS jrnfouJo

h Ykd ynm&So
d nfvnf; olar;vmaom
tcgrSom ajzMum;ajymqkdavh&Sd\/
olru
dk o
f nfum; olwpfyg;ar;onf jzpfap rar;onf jzpfap
vGefrif;pGm ajyma[mwwfayonf/
As a drum emits sound when struck the learned responds
only when asked.
Asked or not, the uneducated speaks too much.
8/
ayyk&yku
d pf m&Guf a&;xm;tyfaom twwfynmukd ud,
k t
hf
wwfynm[k rrSwf,laumif;?
xkt
Yd wl olwpfyg;vuf0,f &Sad om Opmudv
k nf; ud,
k Ohf pm
[k rrSwf,laumif;/
Chronicled knowledge shall not be regarded as one's own.
Property in the hands of other shall not be regarded as
one's own.
9/
vdrm,Ofaus; &Sdr&Sdukd udk,ftrlt&m EIwftrlt&mtm;jzifh

odEkdif\/
ynm&So
d nf r&So
d nfudk ajymqkad om pum;ukd axmufcsi
hf
odEkdif\/
Being cultured or not can be known by behaviour.
Being learned or not can be known by speech.
10/
A[kow
k enf;olonf tenf;i,frQaom okwukd rsm;onf[k
xifrSwf rmefwufwwf\/
ork'& ma&udk rjrifz;l aom zm;i,fonf wGi;f i,fa&ukd trsm;
15
One who wants knowledge should get to the wise and

learn seriously.
avmueDwd
[kxifrSwfouJhodkYwnf;/
One with scanty knowledge tends to think a little learning

a lot.
It is just as puny frog, not having seen an ocean, thinks a
little well of water a lot.
11/
yxrt&G,f ynm&Sm?
'kwd,t&G,f Opm&Sm?
wwd,t&G,f w&m;&Sm?
Pursue education in early age.
Pursue wealth in middle age.
Pursue Dhamma in old age.
12/
twwfynmr&Sdolonf olwpfyg;\0efudk xrf;&\/

twwfynm&Sdolonf olwpfyg;\*kPfjyKjcif;udk cH&\/
xkaYd Mumifh aeYpOfaeYwidk ;f twwfynmudk &atmif MuKd ;pm;oif
,lygavmh/
One without knowledge has to carry other's burden.
One who has knowledge is honoured by others.
So strive daily to get knowledge.
13/
rdbwko
Yd nf om;orD;udk i,fpOfuyif twwfynmukd oifay;
&m\/
twwfynmudk oifray;cJrh l [oFmwkt
Yd v,f AsKid ;f iSuo
f nf
rwifw
h ,fouJo
h Ykd y&dowfAv
dk yf t
Hk v,f rwifrh w,fjzpf&m
\/
twwfynm uif;rJah omaMumifh om;ESirhf b
d wko
Yd nf &efol
ozG,fjzpfvm&wwf\/
Parents must educate the children while young.
16
14/
ql;udk tb,focl Re
f xufoenf;? orifrsuv
f ;Hk udk tb,f
ol rsufpOf;cwf Munfvifoenf;? &THUnTefaygufaomMum
yef;udk tb,fol &eHx
Y nf
h xkaH rT;oenf;/
olUobm0tavsmufom jzpfMuukef\/
trsKd;aumif;om; trsKd;aumif;orD;wdkYrnfonf olwpfyg;t
ulr&rlvnf; rdrdbmomMudK;pm;tm;xkwf&m\/
Who sharpens the thorne to be pointed?
Who put eyedrops the deer's eye to be shiny?
Who put scent in the lily growing in mud to be fragrant?
Those may happen by nature.
The good descendents should themselves try without help.
15/
t&omysufaMumif; w&m;av;yg;wkdYonfum;xkH;rygaomuGrf;?
qm;rygaom[if;?
Opmypnf;r&SdyJ 0wfpm;wefqmyvTm;armf<um; 0wfqifjcif;?
ynmrwwfbJ ysKUd ? uAsm? vuFm zGUJ qkjd cif;wkaYd ywnf;/
What causes unsavouriness are:A betel-quid without lime.
Curry without salt.
Dressing up flauntingly without wealth.
Composing verse without education.
16/
aumif;pGm emMum;rSwfom;jcif;aMumifh okwESifhjynhfpkH&m\/

okwynmjzifh MuD;yGm;wkd;wuf\/
17
If not, they will be unbecoming among others as a paddybird is unbecoming among hamsas.
For not being educated, son and parents can turn out to
be enemy.
avmueDwd
Listening and noting well enriches knowledge.

Knowledge enhances progress.
17/
tdyjf cif;? pm;jcif;? arxkerf 0DS jJ cif; trIwYdk EGm;onfvnf;

aumif; vlonfvnf;aumif; jyKwwfMuNrJom jzpf\/
twwfynmonfomvQif EGm;xuf vlu omvGeaf om *kPf
&nfxl;yif jzpfayawmhonf/
Man or cattle are capable of sleeping, eating or having sex
Education is the quality where man excels.
18/
twwfynmESifhwlaom rdwfaqGonf r&Sd/

tema&m*gESifhwlaom &efolonf r&Sd/
There is no friend like learning.
There is no enemy like disease.
19/
us;D wk\
Yd tv,f a&maESmjcif;jzifh [oFmrif;twGuf rwifh
w,f/
EGm;tkyt
f wGi;f a&maESmaejcif;jzifh jcaoFrh if;twGuf rwifh
w,f/
jrnf;tkyt
f wGi;f a&maESmaejcif;jzifh odaEmjrif;twGuf rwifh
w,f/
olrkdufwkdYtv,f a&maESmaejcif;jzifh ynm&Sdolawmfaumif;
twGuf rwifw
h ,f/
A hamsa is out of place among crows.
A lion is out of place among cattle.
A horse is out of place among donkeys.
A learned man is out of place among the bad.
20/
a,mufronf [if;\t&omukd rodouJo

h Ykd olru
dk o
f nf ynm
18
Just as the laddle knows not the taste of the curry, the fool
-ish knows not Dhamma, even though close to the wise
for life.
Just as the tongue knows the taste of the curry, so also
does the clever one know the Dhamma promptly, even by
associating shortly with the wise.
21/
vufeufrygbJ ppfajrodkY roGm;&m/

usrf;*ef taxmuftxm;r&SdbJ pum;rqkd&m/
tazmfrygbJ c&D;a0;roGm;&m/
Go not to the battle field without arms.
Speak not without references to treatises.
Travel not afar without companion.
22/
ta&;tcGifh a&mufonfESifh avsmfuefaompum;ukd ajymqkd

&m\/
udk,fESifhavsmufywf oifhjrwfaom cspftyfolukd &Sm&m\/
Speak appropriately when opportune.
Find one who is suited and should be loved.
23/
Opmr&SdbJ tpm;rMuL;&m/
cGet
f m; r&Sb
d J towftykwf rMuKd u&f m/
ynmr&SdbJ pum;rsm;pGm rqkd&m/
19
&St
d m; toufxufq;Hk qnf;uyfjim;aomfvnf; olawmfaumif;
w&m;udk rodacs/
vQmonf [if;\t&omudk odouJo
h Ykd vdrm a&;jcm;&So
d o
l nf
ynm&St
d m; wpfcPrQ qnf;uyf&rl olawmfaumif;w&m;ukd
vsifjrefpGm od\/
avmueDwd
24/
rzdwfac:bJ olwpfyg;tdrfodkY Mudrfzefrsm;pGm roGm;&m/

olrar;bJ rsm;pGm rajyma[m&m/
rdrd*kPfudk xkwfazmf0g<um;yvTm;jcif; rjyK&m/
(udk,fh*kPfukdazmf rolawmf)
Don't visit another's house frequently without being invited.
Don't talk too much without being asked.
Don't extol and boast of oneself.
(Don't blow one's own trumpet.)
25/
a&jynfhaomtkd;onf abmifbifcwfwwf\/
ynmenf;aomolonf xif&Sm;jywwf\/
A half-empty vessel makes more sound.
A person not fully educated tends to show off.
26/
ork'&monf a&ra&mifh&J/
rsufpdonf cspfaomolukd jrifjcif; ra&mifh&J/
ynm&Sdonf pum;aumif; ra&mifh&J/
The ocean is not contented in receiving water.
The eye is not contented in seeing the beloved.
The wise is not contented in good speech.
27/
tqif;t&G,f jynfhpkH<u,f0olyifjzpfvifhupm; twwfynm

r&SdvQif rwifhw,f? &eHYuif;aom aygufyGifhESifhwl\/
Though fully endowed with good looks and youthfulness
he who has no knowledge is ungraceful. It is like pauk
pwint(pauk flower) without scent.
28/
edrfhusol\om;yifjzpfvifhupm; rif;? trwf jzpfEkdif\/

olrkduf\om;yifjzpfvifhupm; ynm&Sd jzpfEkdif\/
20
Opmr&Sdol\om;yif jzpfvifhupm; <u,f0csrf;omEkdif\/

xdaYk Mumifh a,musmf ;wku
Yd kd txifrao;tyf?
29/
twwfynmudk vkdojzifh txl;xl; tjym;jym;rsm;pGm oif,l

aom wynfo
h nf tdyrf ufukd jyefrajymwwfaom oltuJo
h Ykd
xdktwwfynmudk jyefqkdjcif;iSm rpGrf;Ekdif&m/
The pupil who wants knowledge and studies too many
cannot recite what he studied, just like dumb one who can
not retell the dream.
30/
tk;d vkyo
f o
l nf tk;d uku
d aJG patmif &ku
d cf wfjcif;r[kw?f vSywifh
w,faumif;rGefap&efom &kdufcwfjcif; jzpfonf/
xked nf;wlpmG q&monf wynfw
h u
Ydk kd xdcu
dk ef pfemapvk
d qk;H
rjcif;r[kw?f twwfynm tusK;d pD;yGm;&ap&efom qk;H rjcif;
jzpf\/
The potmaker strikes the pot not break it, but to make it
fine.
So also the teacher admonishes the pupils not to hurt them,
but to enhance the benefit of learning.
31/
awmifZvyfyef;udk xkyfaom aygufzufonf xkdyef;\&eHYt

wkdif;yif arT;MudKif\/
ynm&SEd iS ahf ygif;zufaom olwu
Ydk v
kd nf; xdek nf;twlyif rSwf
tyf\/
Pauk leaf that wraps Taung zalat flower smells fragrant
21
Even the son of low parentage can be the king's counsellor

Even the son of the foolish can be a sage.
Even the son of a poor man can be rich.
So don't be contemptuous of a man.
avmueDwd
like flower.
So also is the same for those who associate with the wise.
32/
[oFmwkt
Yd v,f AsKid ;f onf rwifw
h ,fouJo
h Ykd ynm r&So
d l
onf vlyt
Hk v,f rwifw
h ,f/
As the egret is ungraceful among Hamsas, so also is the

foolish in an assembly.
y@dwu@jyD;\/
22
tcef;(2)
okZeu@
33/
olawmfaumif;wdkYukdom aygif;azmf&m\/
olawmfaumif;w&m;udk od& jrifhjrwf\/
Associate only with the virtuous.
Knowing Dhamma from the virtuous is virtuous.
34/
ol,kwfrmwkdYESifhaygif;zufjcif;udk pGefYvTwfavmh?
olawmfaumif; aygif;zuftyfolukdom qnf;uyfavmh?
ukokdvfaumif;rIudk tpOftNrJ jyKavmh?
rNrJaomtjzpf(ocFg&w&m;)udk tpOftNrJ atmufarhqifjcif
avmh/
Abandon association with the wicked.
Approach only the virtuous who should be associated wiht.
Always do good deeds.
Always be mindful of the law of impermanence
(Sankhara Dhamma)
35/
ol,kwfwkdYonf a&ozef;oD;rSnfhESifhwl\/ tjyifyef;tm;jzifh

tqif;&Sad omfvnf; twGi;f rlum; yk;d avmufrsm;jzifo
h mjynfh
ukef\/
The wicked are like ripe figs - goodlooking outside but full
of worms inside.
36/
ydEo
J ;D rSnw
hf o
Ydk nf jyify ql;rsm;&Sad omfvnf; twGi;f t&om
23
The Good man
avmueDwd
rlum; csKdNrdefvSay\/
olawmfaumif;wdkY\pdwfESvkH;onfvnf; xkdYtwlyif jzpf\/
Though jack fruits have thorns outside the taste is sweet.
So also are the hearts of the virtuous.
37/
pEul;yifonf aoGUajcmufoGm;onfhwkdif arT;&eHYudk rpGefY/

qifajymifonf ppfajrjyifoYkd a&mufaomfvnf; cHx
h nfwifw
h ,f
jcif;ukd rpGefY/
Muo
H nf Muw
d pf ufoYkd a&mufaomfvnf; csKad omt&omukrd pGe/Yf
ynm&Sd olawmfaumif;onf ab;'kuq
if;&JoYdk usa&mufjim;
aomfvnf; olawmfaumif;w&m;udk rpGefY/
Sandalwood does not lose its fragrance even when dry.
The great elephant does not shed its magnificence even on
the battlefield.
Sugarcane does not lose his sweetness even when at the
mill.
38/
jcaohw
F rYdk nfonf iwfrw
G q
f mavmifaomfvnf; jrufopf&u
G f
ukdrl rpm;/
ynm&So
d al wmfaumif;wko
Yd nfvnf; qif;&J'u
k M uKH &aomfvnf;
raumif;rI 'kp&ku
d u
f kd vufrcH tusio
hf v
D udk apmifx
h ed ;f Mu
ukef\/
Lions, though hungry will not eat grass.
The learned and virtuous, though faced with poverty will
not accept badness but always upholds virtue.
39/
jrifjh rwfaom rsK;d EG,u

f akd pmifo
h o
l nf qif;&Jjcif;odaYk &mufaomf
vnf; ,kwn
f ahH omtrIukd rjyK/
24
40/
pEul;eHYomonf csrf;ajrh\/
xdkxufva&mifonfu ykdcsrf;ajrh\/
pEu;l ESiv
hf a&mifwYdk csr;f ajro
h nfxuf aumif;pGmqkt
d yfaom
olawmfaumif;pum;u ykdcsrf;ajrh\/
Fragrance of sandalwood is pleasant.
More pleasant is the light of the moon.
Still more so is the well-spoken word of the virtuous.
41/
taemufu aexGuf&m\/
jrif;rdk&fawmif ,kdifnGwf&m\/
i&JrD; at;&m\/
awmifxdyf MumyGifh&m\/
olawmfaumif; pum;onfum; wpf&w
H pfqpfrQ razmufjyef
&m/
The sun might rise in the west.
Mount Meru might bend.
Hell fire might get cold.
The lily might bloom on mountain-top.
But the word of the virtuous will never be faulty.
42/
opfyif\t&dyfonf at;csrf;\/
xdx
k uf aqGrsK;d rdbt&dyu
f yk
d at;csr;f \/
xdx
k uf q&morm;t&dyu
f yd
k at;csr;f \/
xdkxuf jrwfpGmbk&m;t&dyfu tqrsm;pGm omvGefat;csrf;
\/
The refuge of the tree is cool
Even more is the refuge of parents and relatives.
25
One of high prestige who safeguard lineage does not com

-mit mean acts even when he become poor.
avmueDwd
Even more is the refuge of the teacher

Far more is the refuge of Buddha.
43/
ysm;ydwkef;wkdYonf yef;udktvkd&Sdukef\/
olawmfaumif;wkdYonf *kPfaus;Zl;ukd tvkd&Sdukef\/
,ifaumifwo
Ydk nf tykyu
f kd tvk&d u
dS ek \
f /
ol,w
k w
f o
Ydk nf trsuaf 'goudk tvk&d u
dS ek \
f /
Bees want flowers.
The virtuous want virtue.
Flies want the putrid.
The wicked want anger.
44/
trdtbwk\
Yd tqk;H trudk r&rl ud,
k Ef w
I t
f rlt&m Murf;wrf;
\/
trdtbwk\
Yd tqk;H trudk aumif;pGm&rl ud,
k Ef w
I t
f rlt&m
vdrm,Ofaus;\/
Deprives of parental teachings, one tends to be harsh in
words and deeds.
Benefited by parental teachings one is gentle in words and
deeds.
45/
ppfajrjyif &J&ifholudk tvkd&Sd\/

vQKUd 0Suaf omudp EIwv
f o
Hk u
l kd tvk&d \
dS /
pm;aumif;aomufzG,f pm;aomuf&csdef cspfcifoludktvkd&Sd
\/
cufcJeufeJaom ta&;udp MuKHawGU&csdef ynm&Sdukdtvkd&Sd
\/
On the battlefield the brave are wanted.
In secret matters one who keeps his tongue is wanted.
26
At a feast, one loved is wanted.

In diffcult and profound matters one learned is wanted.
46/
ol,w
k rf monf olawmfaumif;udk awGUjrifvQif csKycf s,n
f O ;f
qJjcif;jyKvkd\/
47/
trIupd [lorQukd tvsipf vkd rjyK&m? tvsipf vkd jyKcahJ omf

aemifrS ylyef&wwf\/
Nothing should be done in haste. If it is done hastily one
could worry later.
48/
trsufa'goudk ajzazsmufEkdifvQif pdk;&drfjcif;uif;&\/

olUaus;Zl;ukd qkdwwfvQif olawmfaumif;wkdY csD;rGrf;ukef\/
Murf;MuKwfaom pum;ukd onf;cHjcif;onf jrwf\/
Dissolving anger frees one from worry.
Expressing one's gratitude is praised by the virtuous.
Tolerating rude words is virtuous.
49/
usO;f ajrmif; rpiftwdjy;D aom ae&m ae&jcif;onf qif;

&J\/
xkx
d uf rcsprf ESpo
f ufaomolEiS hf twlwuGae&jcif;onf ydk
qif;&J\/
xdx
k uf olUaus;Zl;ukd rodwwfoEl iS ahf e&jcif;u yk
d qif;&J\/
Staying in a narrow place full of faeces is suffering.
More so is staying together with one hated.
Still more so is staying together with the ungrateful.
27
The wicked, on seeing the virtuous wants to oppress and

persecute him.
avmueDwd
50/
qkH;roifhonfudk tNrJqkdqkH;r&m\/
,kwfrmaom tusifhukdvnf; wm;jrpf&m\/
xko
d q
Ykd ;Hk r wm;jrpfwwfou
l kd olawmfaumif;wkYd ESpo
f ufvv
dk m;
Mu\/ ol,kwfrmwkdYum; rESpfoufMuacs/
Always admonish where it is due.
Deter wicked ways.
One who does so is liked by the virtuous, but disliked by
the wicked.
51/
rdrx
d uf jrwfaomolukd rdru
d ,
dk u
f kd ESrd chf sjcif;jzifv
h nf;aumif;?
&J&ifholudk oif;uGJjcif;jzifhvnf;aumif;?
rdrdatmufedrfholudk wpdk;wpd ay;urf;jcif;jzifhvnf;aumif;?
rdrEd iS w
hf ef;wlou
l dk rdru
d vkv
YH jyKtm;xkwjf cif;jzifv
h nf;aumif;
atmifjrif&m\/
Overcome peers through humility,
the brave through separation,
those lower through giving,
equals through perseverance.
52/
oHCmykdif (oHCdu)ypnf;udk tvGJokH;pm;jyKjcif;onf tqdyf

udk aomufo;Hk jcif;xuf qk;d \/
tqdyo
f nf wpfMurd w
f pfoufuo
kd m owfwwfaomfvnf; oH
Cmypn;f udk tvGo
J ;Hk pm; jyKrmS ;rl b0tqufquf ysupf ;D &
acs\/
Misappropriating the property of the sangha is worse than
taking poison.
Poison only kills once, by missappropriation of the sangha's
property in furture existences.
28
vsifjrefjcif;jzifh jrif;\aus;Zl;ukd od&m\/

0efudk aqmif&Gufjcif;jzifh EGm;\aus;Zl;ukd od&m\/
EkdY&nf&ojzifh EGm;r\aus;Zl;udk od&m\/
MupH nfvQKUd 0Su&f m trIupd w
Ydk ajzMum;ajymqkEd idk jf cif;jzifh ynm
&Sd\aus;Zl;ukd od&m\/
Know the virtue of a good horse by it's speed,
A bull by the load if carries,
A cow by the milk it yields,
A learned man by his counsel on delicate matters.
54/
olawmfaumif;wk\
Yd Opmonf enf;yifenf;jim;aomfvnf; wGi;f
rS &aom a&csKu
d o
hJ Ykd olwpfyg;wkYd aomufo;Hk rScD &dk \/
rolawmfw\
Ydk Opmonfum; rsm;yifrsm;jim;aomfvnf; ork'& m
a&uJhodkY aomufcsKd; rSDcdk&m r&Ekdif/
Little as the wealth of the virtuous may be, it can be used
as good water from a well.
But much as the wealth of the nonvirtuous can be not useful as water from the ocean.
55/
jrpfwkdYonf a&ukdraomufukef/
opfyifwkdYonf toD;udk rpm;ukef/
olawmfaumif;wkdY\Opmonfvnf; olwpfyg;wdkY\ tusKd;t
wGufjzpf\/
Rivers do not drink water.
Trees do not eat fruit.
The wealth of the virtuous is for the benefit of others.
56/
rawmifhwtyfonfukd rawmifhw&m/
rMuHpnftyfonfudk rMuHpnf&m/
29
53/
avmueDwd
w&m;ojzifhomvQif aumif;pGmMuHpnf&m\/
tcsdefudk tcsnf;ESD; tv[ rukefqkH;ap&m/
Crave not for what should not.

Think no for what should not.
Think well in just way.
Do not pass away the time in futility.
57/
rMuHpnfbJvsufvnf; jzpfwwf\/
MuH&G,fxm;vsufvnf; ysufwwf\/
Opmpnf;pdrf[lonf MuHpnfMudK;pm;wkdif; r&Ekdif/
It may happen though not planned.
What is planned may fail.
Wealth may not be obtained whenever tried.
58/
ol,kwfrmtm; cspfjcif;?
olawmfaumif;tm; rESpfoufjcif;?
ol,w
k rf mwk\
Yd w&m; ESpv
f jdk cif;? onfwu
Ydk m; ysupf ;D rnfh
taMumif;wnf;/
Loving the unvirtuous,
Disliking the virtuous,
Delighting the ways of the unvirtuous,
These are the causes of ruin.
okZeu@jyD;\/
30
tcef;(3)
Amv 'kZe u@
59/
ol,kwfrmukd tcspfrvGef&m/
ol,w
k rf monf xdyw
f ifacgif;&Guf ajrm ufpm; cH&aomfvnf;
racsriH qlqn
l n
hH H jyKwwf\/
Do not love the unvirtuous too much.
Even though praised highly, the wicked may act impolitely
and boisterously.
60/
a>ronf trsufvGef\/
a>rxuf ol,w
k rf monf yd
k trsuv
f eG \
f /
a>rukd rEmefaq;0g;jzifh jidrf;apEkdifaomfvnf; ol,kwfrmukd
jidrf;apEkdifonfhaq; r&Sdacs/
The snake is extreme in anger.
The wicked is more furious than the snake.
Though the snake can be subdued by charm and drugs,
there is no remedy for subduing of the wicked.
61/
rdrdrkdufvsuf rkdufrSef;odolukd ynm&Sd[k qkdtyf\/

rdrrd u
dk v
f suf ynm&S[
d k txifa&mufou
l rkd l olru
dk [
f k qkt
d yf
\/
One who knows himself of his foolishness, may be said to
be the wise.
One who thinks of himself as the wise even though he is
foolish, may be said to be the foolish.
31
The bad man
avmueDwd
62/
olru
dk o
f nf oljyKcahJ om raumif;rIrsm; tusK;d ray;ao;orQ
tukov
dk u
f kd ysm;&nf[k awG;xifwwf\/
oljyKaom raumif;rIaMumifh qkd;usKd;rsm; usa&mufcsdefwGifrl
um; qif;&J'kua&muf&awmh\/
The foolish thinks his evil deeds as honey so long as there
occurs no due results for his evil deeds.
When bad results occured due to his evil deeds, then he
get into trouble.
63/
vlru
dk o
f nf cGet
f m;&Sv
d Qif olwpfyg;Opmudk tEkid t
f xuf vk
,lwwf\/
ynmenf;aom xdkolrkdufonf aovGefjyD;aomf i&JodkYa&muf
&\/
The fool, if he is stronger, may plunder other's possessions
by force.
After death that fool of less knowledge lands in hell.
64/
tdyfraysmfaomoltwGuf nOfhwmonf &Snf\/

tm;tifuek cf ef; c&D;yef;oltwGuf wpf,Zl emc&D;tuGmonf
&Snfa0;\/
olawmfaumif;w&m;udk rodaom olru
dk w
f t
Ydk wGuf oHo&m
0#fqif;&Jonf &Snf\/
The night is long to one who can't sleep.
A stage (One Yojana distance) is long to a weary traveller.
To fools not knowing virtue, the Samsara is long.
(Samsara means circle of lives that full of pain and sufferings)
65/
pdwo
f abmxm; ,kwn
f o
hH o
l nf ESr;f aphozG,f ao;i,faom
32
olwpfyg;\tjypfudk &Ijrifwwf\/
tke;f oD;avmuf Mu;D rm;aom uk,
d t
hf jypfurkd l r&Ijrifwwfacs/
66/
olrkdufwkdY\csD;rGrf;jcif;onf 'Pfcwfonf rnf\/

ynm&Sw
d \
Ydk cs;D rGr;f jcif;omvQif aumif;pGm cs;D rGr;f onf[k qkd
tyf\/
The praise of the foolish amounts to punishment.
The praise of the wise is said to be well praised.
67/
vkcd siw
f yfrufou
l kd wpd;k vufaqmif ay;jcif;jzifv
h nf;aumif;?
rmefcufxefolukd ESdrfhcst&dktaojyKjcif;jzifhvnf;aumif;?
olrkdufukd olUtvkdqEvkdufavsmjcif;jzifhvnf;aumif;?
ynm&Su
d dk [kww
f idk ;f rSe&f m ajymqkjd cif;jzifv
h nf;aumif; ud,
k hf
bufygatmif jyK&m\/
By giving bribes to the avaricious,
By giving respects to the arrogant,
By granting wishes to the foolish,
By telling truth to the wise,
One should win over others to his side.
Amv'kZeu@ jyD;\/
33
Evil-minded person notices others' fault, which is as small

as sesamum seed.
But he never sees his own fault which is as big as coconut.
avmueDwd
tcef;(4)
rdwu@
Friendship
68/
temonf rdrdukd,fjzpfvsuf rdrdtusKd;udk r&Gufaqmif/

aq;yif aq;&Guo
f nf awm jzpfvsuf tusK;d udjk zpfapEkid \
f /
Disease, though arising in the body does not bring benefit.
Herbs though growing in the forest can be beneficial.
69/
udk,fhtusKd;pD;yGm;udk &Gufaqmifrl olpdrf;yifjzpfvifhupm; t

aqGtrsKd;[k rSwf,l&m\/
uk,
d t
hf usK;d pD;yGm;ukd r&Guaf qmifvQif rdwaf qG&if;csmyif jzpf
vifhupm; olpdrf;[k rSwf,l&m\/
If one brings benefit, a stranger may be considered as relative.
If one does not confer benefit, even though he is close relative, may be considered a stranger.
70/
rsuu
f ,
G f olUaus;Zl;ukd acszsuw
f wfjy;D a&SUwGirf l csKcd sKo
d m
om pum;qkw
d wfou
l dk tqdyt
f ;dk rS ysm;&nfukd a&SmifMuOfouJh
okdY a&SmifMuOf&m\/
Showing in gratitude in the absence, being sweet in the pre
-sence, such a person should be shunned just like shunning the honey in a pot of poison.
71/
OpmpD;yGm;ysufvQif rdwfaqG? om;r,m;? nDtpfudk armifESr

rsm;onfyif pGefYcGmwwf\/
34
Opm&Sdoludkom rSDcdkaygif;oif;vkdMu\/
avmu pD;yGm;Opmonf cifyGef;MuD; jzpf\/
72/
tckdif;tap aumif; raumif;ukd apckdif;MunfhcgrS odEkdif\/

aqGrsKd; aumif;raumif;udk ab;'kuusa&mufcgrS odEkdif\/
rdwfaqG aumif;raumif;udk ypnf;Opmenf;yg;qkwf,kwfcgrS
odEkdif\/
r,m; aumif;raumif;udk pnf;pdrfukefcgrS odEkdif\/
A servant can be known as good or bad after being assigned a duty.
A relative can be known good or bad when one is in danger.
A friend can be known as good or bad when property diminishes.
A wife can be known good or bad when wealth is exhausted.
73/
rdrdtusKd;udk &Gufaqmifolonf aqGrsKd;rnf\/

rdrdtm; auR;arG;apmifha&Smufolonf trdtz rnf\/
rdrdESifhcspfuRrf;0ifolonf taqGcifyGef; rnf\/
vifa,musmf ;\pdwEf v
S ;Hk udk jird ;f at;apolonf r,m;rnf\/
He who brings benefit is a relative.
He who looks after one are the parents.
He who is affectionate is a friend.
She who pacifies the husband is the wife.
35
If wealth is lost, friends, son and wife, brothers and sisters

may leave away.
They want to associate only to the rich.
Wealth in this world is a great friend.
avmueDwd
74/
&efou
l jdk zpfap? rdwaf qGujkd zpfap tvGet
f rif; tuRr;f r0if&m/
rdwaf qGyifjzpfvifu
h pm; trsux
f u
G o
f nf&adS omf oifh tjypf
rSeforQudk xkwfazmfjywwf\/
One should not love either enemy or friend too much.

Even though a friend, when one becomes angry, one may
reveal all of your faults.
75/
rD;udkvnf; t<uif;rxm;&m?
a<u;rDudkvnf; t<uif;rxm;&m?
a&m*gudkvnf; t<uif;rxm;&m?
xko
d nfwu
Ydk m; tzefwvJvJ wk;d yGm;wwfonfjzpf&m t<uif;
r&Sdatmif jyK&m\/
Do not leave remnants of fire,
Do not leave remnants of debt,
Do not leave remnants of disease,
As those may increase many times no remnants should be
left.
76/
rsufESmrlum; y'krmMum?
EIwfxGufpum;u pEul;eHYom?
pdwfESvkH;om;um; tqdyfyrm?
xkdokdYoabm&Sdoludk raygif;tyf&m/
Whose face is like lotus lily,
Whose words are as cool as sandalwood,
Whose heart is full of poison,
One should not associate with such a person of that nature
77/
&ufpufMurf;MuKwfaom?
remvkd0efwkdaom?
36
rcsD;ajrmuf raxmufyHhwwfaom?
zdEydS cf sKycf s,af om t&Sio
f cifrsK;d udk vkyaf uR;rScD jdk cif; rjyK&m/
78/
OD;csK&d adS om ow0gudk tawmifig;q,ftuGmta0;rS a&Smif

uGif;&m\/
jrif;udk tawmifwpf&mtuGmta0;rS a&SmifuGif;&m\/
tpG,&f adS om qifukd tawmifwpfaxmiftuGmta0;rS a&Smif
uGif;&m\/
vlqkd;vlrkdufudkum; ae&mt&yfudk pGefYcGmvsuf a&SmifMuOf&m
\/
Avoid a horned animal from a distance of fifty cubits,
A horse from a hundred,
A tusker from a thousand,
A bad-hat by totally quitting the place where he lives.
79/
raumif;aom t&yf?
raumif;aom rdwfaqG?
raumif;aom trsKd;tEG,f?
raumif;aom aqGrsKd;cifyGef;?
raumif;aom r,m;?
raumif;aom aus;uRef?
olwkdYudk a0;pGm pGefYypf&m\/
A bad place,
A bad friend,
37
Who is severe,
Who is niggardly,
Who is uncharitable
Who is oppressive, One should not serve and rely on such
a master.
avmueDwd
A bad descendent,
A bad relative,
A bad wife,
A bad servant,
All these should be abandoned.
80/
tMuiftaygif;tazmfonfa&m*ga0'em usa&mufpGJuyfaomtcgvnf;aumif;?
iwfrGwfacgif;yg; ab;'kua&mufaomtcgvnf;aumif;?
Opmpnf;pdrf qkH;&IH;ysufpD;aomtcgvnf;aumif;?
&efolzrf;qD;cH&aomtcgvnf;aumif;?
w&m;&kH; trIudk &ifqkdif&aom tcgvnf;aumif;?
ema&;udp psmyeESifhMuKH&aom tcgvnf;aumif;?
rdrEd iS t
hf wl &yfwnfay\? xko
d o
l nf taqGcifyeG ;f aumif;
rnfay\/
He who stands togetherWhen disease strikes,
When hunger strikes,
When impoverished,
When captured by enemy,
When having to face the court,
when there is death in the home,
Such a companion is a true friend.
81/
csKcd sKo
d mom pum;qkw
d wfoo
l nf rdwaf qG aygrsm;\/
Murf;wrf;&kdif;jypGm pum;qkdwwfolonf rdwfaqGenf;yg;\/
at;jraom vrif;onf Mu,fwm&m tjct
H &Hrsm;pGm &Sad omf
vnf; yljyif;aom aerif;onf tjct
H &Hr&So
d nfukd yrmjyK&m
\/
With pleasant words a person has many friends,
38
With harsh words a person has a few,

Similarly, the cool moon has many stars surrounding it while
the hot sun is all alone.
rdwu@jyD;\/
39
avmueDwd
tcef;(5)
wdu@
Woman
82/
OMoiSuw
f \
Ydk tvSum; toH?
rdef;rwkdY\tvSum; vifa,musfm;udk jrwfEkd;jcif;?
t&kyfqkd;olwkdY\tvSum; twwfynm?
&aoh? &[ef;wkdY\tvSum; onf;cHjcif;aywnf;/
The beauty of the cuckoo is its voice.
The beauty of the woman is devotion to her husband.
The beauty of the ugly is knowledge.
The beauty of the hermit is forbearance.
83/
rdef;rwkdY\Opmum; tqif;wnf;?
a,musfm;wkdY\Opmum; twwfynmwnf;?
&[ef;wkdY\Opmum; oDvwnf;?
rif;wkdY\Opmum; &JrufAkdvfygwnf;/
Beauty is the wealth of a woman.
Education is the wealth of a man.
Self-restraint is the wealth of a monk.
Armed forces are the wealth of a king.
84/
&aoh? &[ef;wko
Yd nf MuKv
H rDS o
S m wifw
h ,f\/
ajcav;acsmif; ow0gwkYdonf qljzKd;rSom wifhw,f\/
a,musfm;wkdYonf twwfynm&SdrSom wifhw,f\/
rdef;rwkdYonf vifa,musfm;&SdrSom wifhw,f\/
Being lean is elegant for a monk.
40
85/
wwfvpS mG aom apmif;orm;onf apmif;ESiihf g;&uf uif;uGm

rl apmif;wD;uGuf ysuw
f wf\/
wwfvpS mG aom av;orm;onf av;ESichf ek pf&uf uif;uGmrl
av;jrm;csdefom; ysufwwf\/
tdro
f rl ,m;aumif;onf vifEiS w
hf pfvuif;uGmrl trltusihf
azmufjym;wwf\/
wynfw
h o
Ydk nfum; q&mESiv
hf cGrJ Q uif;uGmrl ynm&nf ysuf
wwf\/
A good harpist may lose skill after separation of five days
from harp.
A good archer may lose skill after separation of seven days
from bow.
A good wife may lose in behaviour after separation of one
month from her husband.
Pupils may lose in qualification after separation of about
half a month from teacher.
86/
uRo
J nf nTef om arGUavsm\
f /
[oFmonf a&uefom arGUavsm\
f /
rdef;ronf a,musfm;om arGUavsmf\/
&[ef;onf w&m;om arGUavsmf\/
Buffalo delights in mud.
Duck delights in pond.
Woman delights in man.
Priest delights in virtue (Dhamma).
41
Being fat is elegant for a quadruped.

Being learned is elegant for a man.
Having a husband is elegant for a woman.
avmueDwd
87/
xrif;udk tpmaMurS csD;rGrf;&m\/

r,m;udk t&G,fvGefrS csD;rGrf;&m\/
ppfonf&Jrufudk ppfatmifjyD;rS csD;rGrf;&m\/
aumufESHpyg;udk usDokdYa&mufrS csD;rGrf&m\/
One should praise meal after being digested.
One should praise wife after she is over age.
One should praise soldier after winning battle.
One should praise paddy after being harvest and stored
in ware-house.
88/
ESpfvif okH;vifajymif;aom rdef;r?

ESpfausmif; - okH;ausmif; ajymif;aom&[ef;?
ESpfMudrf okH;Mudrf ausmhuGif;rS vGwfzl;aomiSuf?
olwkdYum; rm,mrsm;wwf\/
The woman, who changes two or three husbands,
The priest, who changes two or three monasteries,
The bird which escapes from traps twice or thrice, These
may have deceits.
89/
qk;d oGr;f ,kwrf molukd &ku

d yf w
k 'f Pfcwfjcif;jzifh ,Ofyg;apEkid \
f /
raumif;aom taqGcifyeG ;f udk tquftqHrjyKvyk b
f J aejcif;
jzifh ,Ofyg;apEkdif\/
raumif;aomr,m;udk aiGaMu;OpmrtyfESif;jcif;jzifh ,Ofyg;
apEkdif\/
tpm;tpm wyfrufveG u
f sL;olukd tpm;avQm
h auR;jcif;jzifh
,Ofyg;apEkdif\/
The wicked may be tamed by beating.
The bad friend by quitting.
The bad wife by not giving wealth.
42
The greedy by reduction of food.
va&mifrS uif;aomnonf rwifhw,f/

vIdif;wHydk;rSuif;aom ork'&monf rwifhw,f/
[oFmrS uif;aom a&uefonf rwifw
h ,f/
vifrSuif;aom owkdYorD;onf rwifhw,f/
The night without moon is disgraceful,
The ocean without waves is disgraceful,
The pond without ducks (Hamza) is disgraceful.
The maiden without husband is disgraceful.
91/
vifa,musfm;onf pnf;pdrfOpmudk &SmazGwkd;yGm;ap&m\/

r,m;rlum; &SmazG &&Sjd y;D aom pnf;pdrOf pmudk aumif;pGm pk
aqmif;okdrSD;okH;pGJ&m\/
tyfoGm;&m tyfcsnfyg&ouJhodkYwnf;/
The husband has to earn wealth,
The wife has to save and spend well.
Just as the thread follows the needle.
92/
cyfodrf;aom jrpfwkdYonf aumufauGUjrJjzpf\/

cyfodrf;aom awmwkdYonf opfcsnf;om jzpfukef\/
rdfef;rwkdYonfvnf; qdwfuG,f&m t&yf raumif;rIudk jyKNrJ
wnf;/
All rivers meander.
All forests are full of wood.
All women always do evil in silent place.
93/
jiif;ckHwwfonfhtavh&Sdaom?
jiLplapmif;ajrmif;ajymqkdavh&Sdaom?
43
90/
avmueDwd
jrifjriforQudk vkdcsifwyfrufavh&Sdaom?
rsm;pGm csufjyKwfpm;wwfaom?
vifa,musfm;rpm;rD tOD;tzsm; pm;wwfaom?
olwpfyg;\tdro
f Ykd oGm;wwfaewwfonft
h avh&adS om rde;f r
rsK;d udk om;wpf&myif &jim;aomfvnf; vifa,musmf ;onf pGeYf
ypf&m\/
A woman who tends to be quarrelsome,
slights others,
craves for all she sees,
cooks and eats too much,
has meals ahead of her husband
and visits others and stays there long should be abandoned,
even though she could give birth to a hundred sons.
94/
tMuifrdef;ronf
pm;rI 0wfrIwkdY rdcifuJhodkY ESpfoufzG,f jyKwwfvQif?
rjriftyf&m? &Suzf ,
G &f m trIupd w
Ydk ESruJo
h Ykd vGepf mG &Suw
f wf
vQif?
vifudk vkyfauR;jyKpk&m uRefruJhodkY &kdaopGmjyKwwfvQif?
ab;a&mufaomtcg wkdifyifazmfwkdifyifzuf &vQif?
tdyfaomtcg arGUavsmfapwwfvQif?
&kyfqif;t*Fg wifhw,fpGm jyKjyifwwfvQif?
trsufxGufaomtcg onf;cHwwfvQif?
rdef;rjrwf[k qkdtyf\/
A woman who offers motherly treatment in meals and
dresses,
bashful like a sister,
respectful like a slave in serving the husband,
offers counsel when in danger,
gives comfort in bed,
44
has propriety in dress and charm,

and forbearing in anger is said to be virtuous.
95/
a,musmf ;b0ukd &vkad om rde;f ronf rdr\

d vifa,musmf ;ukd
aumif;rGef&kdaopGm vkyfauR;jyKpk&m\/
96/
a,musmf ;tjzpfudk b0wkid ;f b0wkid ;f &vkad om trsK;d aumif;

om;onf aq;jy;D aomajcukd &GUH nGerf aS &SmifMuOfouJo
h Ykd olwpf
yg;om;r,m;tay: jypfrSm;vGefusL;jcif;rS a&SmifMuOf&m\/
He who wishes to be born a man in cosecutive existences
should avoid adultery as he would avoid mud soiling his
cleansed feet.
97/
t&G,v
f eG f tkrd if;rnfjzpfaom a,musmf ;onf rdrx
d uft&G,f
i,fvGef;aomrdef;rudk r,m;tjzpf aqmif,ljcif; rjyKtyf/
rdrdtay: tvkdrjynfhonf\tjzpfaMumifh wpfyg;aoma,m
usfm;ESifhvGefusL;aysmfarGUrnfudk tpOftjrJpkd;&drfaMumifhMu 0ef
wkdae&wwf\/
xdkYaMumifh t&G,fi,faom rdef;ri,fukd aygif;oif;jcif;onf
t&G,v
f eG o
f l oufusm;tkt
d zdYk ysupf ;D jcif;\taMumif;wnf;/
A senile man should not marry a much younger woman.
He may have to worry about her infidelity, seeking pleasure with other.
Such marriage with a younger woman will be the cause of
his ruin.
wdu@jyD;\/
45
She who wishes to be born a man in consecutive existences should respectfully serve her husband.
avmueDwd
tcef;(6)
&mZu@
The King
98/
zke;f awmif;,mpumrsm;tzkYd aeYa&mnyg tdypf ufMuapumrl?

omref &yfo&l mG om;rsm;tzkYd nOfo
h ;Hk ,mrfpvk;H tdypf ufMuap
umrl?
rSL;rwfynm&Srd sm;onfum; nOfo
h ;Hk ,mrfwiG f ESp,
f mrfomvQif
tdyfpuf&m\/
jynf&h iS rf if;onfum; nOfo
h ;Hk ,mrfwiG f wpf,mrfomvQif tdyf
puf&m\/
Though beggars sleep day and night,
The commons sleep the entire night,
The ministers and the wise may sleep two watches,
And the king but one.
99/
ypnf;Opm <u,f0csrf;omolvnf; r&Sdaom?

tMum;tjrifESifhjynfhpkHol ynm&Sdolvnf; r&Sdaom?
tkyfpdk;ol rif;tpkd;&vnf; r&Sdaom?
jrpfaMumif;uefacsmif;vnf; r&Sdaom?
aq;0g;orm;vnf; r&Sdaom?
t&yfa'orsKd;wGif wpfaeYwpf&ufrQ tajccsraetyf/
One should not live even a day in a placeWithout the wealthy,
Without the learned,
Without government,
Without rivers,
46
100/ jrwfEkd;ol r&Sdaomt&yf?

cspfcifol r&Sdaomt&yf?
taqGcifyGef; r&Sdaomt&yf?
twwfynm oifMum;ay;ol r&Sdaomt&yf?
xkdt&yfrsKd; wpfaeYwpf&ufrQ raetyf/
One should not stay even a day in a place,
Without person adored,
Without person attached,
Without relative,
Without teacher.
101/ uav;r&Sdaomtdrfonf om,mpdkjynfjcif;rS qdwfokOf;\/

rif;tpkd;&r&Sdaomwkdif;jynfonf zGYHjzdK;wkd;wuf pnfyifjcif;rS
qdwfokOf;\/
ynmr&Sdol\cHwGif;onf pum;t&m qdwfokOf;\/
qif;&Jo\
l b0onfum; tvk;H pkH qdwo
f Ok ;f \/
Without the children the home is bereft of delight.
Without government the country is bereft of development.
Without wisdom ignorance is bereft of speech.
But the life of the poor is bereft allround.
102/ Opm"e&vkdrl pD;yGm;&SmukefoG,f&m\/

twwfynmudk &vkdrl ynm&Sdukd rSD0JcsOf;uyf&m\/
om;orD;udk &vkdrl rdef;rysKdudk aygif;oif;&m\/
rif;trwftjzpfudk &vkdrl rif;\tvkdodkY vkduf&m\/
If one wants wealth one should seek it in trade.
If one wants education one should approach a sage.
If one wants to have child one should marry a maiden.
47
Without medicine and physicians.
avmueDwd
If one wants to be the king's minister one should follow his

wishes.
103/ &[ef;rsm;tzkdY a&mifh&Jjcif; r&Sdrl &[ef;odumysufwwf\/

jynf&h iS rf if;tzdYk a&mif&h v
J ,
G v
f Qif wefc;dk tmPm ysuw
f wf\/
t&Sufr&Sdrl rdef;raumif; *kPfodum ysufwwf\/
Monks lacking contentment may lose virtue,
A king easily contented may lose power.
Shameless, a woman may lose decency.
104/ iSufwkdY\ tm;xm;&mum; aumif;uifwnf;?

ig;wkdY\tm;xm;&mum; a&jyifwnf;?
qif;&Jom;wkdY\tm;xm;&mum; jynfh&Sifrif;wnf;?
uav;oli,fwkdY\tm;um; ikdjcif;wnf;/
The strength of birds lies in the sky.
The strength of fishes lies in the water.
The strength of the poor lies in the king.
The strength of babies is crying.
105/ tMuD;trSL; vlMuD;rdbwkdY\em,u*kPf(6)yg;onfum;(u) onf;cHjcif;

(c)
Ekd;Mum;jcif;
(*)
x<uvkHYv&Sdjcif;
(C) a0zefydkif;jcm;wwfjcif;
(i)
oem;Muifemjcif;
(p)
tajrmftjrifMuD;jcif;wkdYaywnf;/
Patience, alertness, tenacity, reasoning, compassion, farsightendness are the parental and leadership virtues.
48
106/ pum;udk Aavmif;AvJ rajymrqkd&m/

[kww
f idk ;f rSe&f m wnfMunfpmG vQif worwfwnf; ajymqk&d m
\/
rif;onf vnf;aumif;? &[ef;onf vnf;aumif;? ynm&So
d l
awmfaumif;onfvnf;aumif; ajzmifrh eS pf mG vQif worwfwnf;
om pum;qkdMuukef\/
oabmw&m;onfum; a&S;a&S;olawmfaumif;wk\
Yd vrf;pOf
vrf;a[mif; tusifhaumif;aywnf;/
Do not speak words in changing moods.
Say truly in straight and consistent way.
Kings, monks or the virtuous speak truly and consistently.
This is the old traditional way of noble practice followed
by, ancient sages.
107/ tdr,
f maxmifxm; tMuifa,musmf ;onf ysi;f &drl raumif;/
&[ef;onf udk,fEIwfESvkH;udk apmifhxdef;jcif;r&Sdrl raumif;/
rif;tpkd;&onf rqifrjcif jyKavh&Sdrl raumif;/
ynm&Sdonf trsufxGufwwfrl raumif;/
A family man who is lazy is not good.
A monk who does not control thought, word and deed is
unvirtuous.
An authority who acts wnatonly is not good.
A sage, given to anger, is not good.
108/ tMuift&yf aemufvkdufr&Sd? acgif;aqmifcsnf;om rsm;tHh/

emcHolr&Sd? ynm&Sdq&m vkyfvkdolcsnf;om rsm;tHh/
ESdrfhcsolr&Sd? tMuD;tjrwfjzpfvkdMuolcsnf;om jzpftHh/
xdkolwkdYvkyforQ udpt00onf ysufpD;&wwf\/
49
avmueDwd
A place,
where there are no followers but all are leader
who wnat to act wise with no listener,
to be great with no one humble is bound to see the ruin of
whatever is done.
109/ rif;tpdk;&rnfonfwkdif;jynf\tcGeftwkwf& r&? rsKd;&dum jynfhpkHjcif; &Sd r&Sd?

udk,fwkdifodatmifjyK&m\/
trIxrf;rsm;wm0efausyGefatmif xrf;aqmifjcif; &Sd r&Sdukd
vnf; ud,
k w
f idk o
f ad tmif jyK&m\/
ESrd chf sta&;,lxu
dk o
f rl sm;udk ESrd chf sta&;,l cs;D jri ahf jrm ufpm;
xkdufolrsm;udk csD;jrifhajrmufpm;&m\/
Government must be directly in the know
if revenue is received or not and if seeds and food supplies
are sufficient or not,
if those in service are dutiful or not,
if those on whom action must be taken is taken and those
worthy of reward are rewarded.
110/ raumif;aom r,m;udk aygif;azmfrSD0Jjcif;?

Murf;wrf;&ufpuf ,kwfrmaomoludk taptyg;aus;uReft
jzpf tokH;jyKjcif;?
tqdyfjyif;aom a>rqkd;rsm;&Sd&m t&yf aexkdifjcif;wkdYonf
um; rkcsysufpD;aoqkH;&tHhwnf;/
Espousing a bad wife,
Employing the wicked and cruel,
Staying in a place full of poisonous snakes, can lead to cer
-tain death.
50
Admonishing a bad disciple,

Taking a bad woman for a wife,
Seeking the company of the virtuous, can bring ruin even
to the learned.
112/ om;orD; raumif;rl rdbvQif wm0ef&Sd\/

wynfhraumif;rl q&mvQif wm0ef&Sd\/
wkdif;oljynfom; raumif;rl rif;tpkd;&vQif wm0ef&Sd\/
Parents are blamed for bad child.
Teachers are blamed for bad pupil.
Governance is blamed for bad citizenry.
113/ rsurf mefa'goMu;D vSou

l dk &efwrYHk jyef onf;cHjcif;jzifh atmif
Ekdif&m\/
rawmfrrSef taumufPf ok;H wwfou
l dk awmfwnfah jzmifrh eS f
pGm usifhokH;jcif;jzifh atmifEkdif&m\/
aumufuspf0efwkd ray;vkdaomolukd ay;urf;pGefYMuJjcif;jzifh
atmifEkdif&m\/
r[kwrf rSef azmufjyefpmG pum;qkw
d wfou
l dk [kww
f idk ;f rSe&f m
ajzmifhrSefpGm ajymqkdjcif;jzifh atmifEkdif&m\/
The violent can be overcome by forbearance.
The crooked can be overcome by being straight forward.
The miserly can be overcome by lavishing.
Those given to concoctions can be overcome by truth.
114/ auR;arG; ay;urf;jcif;onf r,Ofyg;oludk ,Ofyg;apEkdif\/

51
111/ wynfhrkdufudk oifMum;qkH;rjcif;?

rdef;r,kwfudk tdrfaxmifzufjyKjcif;?
rolawmfudk aygif;azmfjcif; jyKrdvQif ynm&Sdyifjzpfvifhupm;
epfrGef;ysufpD;&wwf\/
avmueDwd
cyfodrf;aomtusKd;udpudkvnf; jyD;apEkdif\/
auR;arG;ay;urf;jcif;? cspfzG,fpum;qkdjcif;jzifh olwpfxl; t
ay:omvGeEf idk \
f / trsm;\&kad oav;pm;rIuv
kd nf; &,lEidk \
f /
The unruly may be tamed by feeding and giving and all ben
-efits gained.
An edge may be gained by sweet words and subservience
of others may also be attained.
115/ avmuay;urf;jcif;onf tcspfaq;rnf\/ taqGcifyGef; tjcHt&H

rsm;ap\/
ESajrmwGew
Yf dk 0efwjdk cif;onfum; trke;f aq;rnf\/ tjct
H &H
rJh txD;useb
f 0odYk a&mufapwwf\/
In this worldGenerosity is the potion of love. Can bring forth many to
wait upon you.
Frugality is the potion of hate. Can leave you unattended.
116/ tiftm; MuD;rm;aom trkduf&eftaygif;udk wpfa,muftm;

jzifh ratmifEidk af omfvnf; aygif;pkcidk u
f snf nDnw
T o
f nf&dS
aomf atmifEkdif&m\/
jrufwpfyifwnf; tcsn;f ES;D jzpfaomfvnf; pkaygif; uspt
f yf
onf&adS omf xdjk rufveG Mf uKd ;onf cGet
f m;Mu;D aom qifajymif
MuD;udkyif zGYJcsnfEkdifpGrf;ouJhodkYwnf;/
Strong, bad elements cannot be overcome single-handed
but by united action.
A blade of a grass is unsubstantial, but many blades made
into a rope can bring the strenght to tie an elephant.
52
117/ avuG,af xmif&h mt&yf rD;awmufonf Mu;D xGm;r&Sd jird ;f av

bdouJo
h Ykd opmapmifjh rJ ol&AJ v
dk yf gwk\
Yd tm;ay;axmufurl &
cJygrl jynf&h iS rf if;\ wefc;dk MoZm t&Sed t
f 0gonf tb,frmS
vQif MuD;xGm;atmifjrif &efuif;pifatmif jyKEkdifygrnfenf;/
118/ t&Sio
f cifuw
kd
k rnfonft
h rIurkd Q *kPw
f *k P
k jf yKd if rjyKtyf/
0wfpm;qif,if tvSjyifjcif;vnf;aumif;? pnf;pdrfcHpm;&m
vnf;aumif; twlrjyK&m/
No competition in pride with a master should be attempted.
No similarity or equality of attire and wealth should be att
-empted.
119/ Mu;D jrwfow

l \
Ydk xHyg; a&SmifMuOftyf&m t&yfajcmufyg;onf
um;tvGefeD;aomt&yf?
tvGefa0;aomt&yf?
a&SUwl&lt&yf?
aemufwl&lt&yf?
txufavnmt&yf?
jrifhaomt&yf/
Distances to be observed in the presence of those in high
positionsBeing too close
Being too distant
Being directly in front
Being directly behind
Being on the windward side
53
Just as a flame cannot thrive but die in a place deprived of

wind, a ruler without the backing of faithful retinue cannot
cause and prosperity.
avmueDwd
Being in a high place.
120/ ywjrm;&wemonf a&Tukd rS

D wifw
h ,faom t&nftaoG;
ukd wk;d yGm;apbdouJo
h Ykd ynm&So
d al wmfaumif;udk rS
D rdr\
d
*kPfusufoa&udk aqmif,lwifhw,fap&m\/
Just as a ruby enhances beauty by union with gold, one

should enhance his dignity by association with the wise.
&mZu@jyD;\/
54
tcef;(6)
yudPu
u@
121/ rdef;r wyfrufvGefMuL;rI odumoDvr&SdEkdif/

olUtouf olUtom; tpm;vGefMuL;rl toem;r&SdEkdif/
t&ufaopm taomuftpm; vGefMuL;rl pum;rrSefEkdif/
avmb&ruf MuD;vGef;rl t&Sufr&SdEkdif/
tysif;MuD;vGef;rl twwfynm rqnf;yl;Ekdif/
The over-sexed has no honour.
The over-carnivorous has no pity.
The over-imbibed has no truthful word.
The over-avariced has no shame.
The over-lazy has no education.
122/ Opmpnf;pdrf ysufpD;qkH;&IH;&jcif;\ taMumif;wkdYonfum;t&ufaopm taomuftpm; vGefMuL;jcif;?

tcsdeftcgr[kwf tvnftywf toGm;tvmrsm;jcif;?
obifyGJvrf; taysmftyg; toGm;tvmrsm;jcif;?
tavmif;tpm; tupm;rsm;jcif;?
raumif;aom taqGcifyGef;wkdY taygif;tazmfrsm;jcif;?
x<uvkHYvr&Sd ysif;&dzifhEGJUjcif;wkdYaywnf;/
The causes of ruin areOver-intoxication,
Over-indulgence in untimely visits,
Over-enjoyment of entertaining pleasure,
Over-gambling,
55
Miscellaneous
avmueDwd
Over-association with the bad,

Over-porcrastination and laziness.
123/ aeYajym aemufMunfh najym atmufMunhq

f b
dk o
d uJo
h Ykd Munhf
&Iqifjcif ukefpifatmif pl;prf;ar;jref;jcif;rjyKbJ pum;rqkd
&m/
awmfvu
dk rf q
k ;dk onf om;&J\ab;&efudk tpOfowdjyK Munf&h I
&ouJhodkY usihf&m\/
In accord with the Myanmar saying look around while speak in the day and below during the nightDo not make utterances without sizing up all the circumstances.
Act like the hunter who always has to beware of other beasts while following the prey.
124/ avmu touf&iS v

f suaf ool[k qkt
d yfaom olig;a,muf
wkdYonfum;tvGeftrif;qif;&Jjcif;ESifh'kudw b0a&muf&ol?
emwm&Snf a&m*ga0'em zdpD;ESdyfpufcH&ol?
aMumif;usKd;rSm;rSef {uefrod rkdufrJjcif;MuD;vSol?
Opmacs;iSm; rsm;pGma<u;jrD xlajymol?
rif;0,fukd,fMuyf cpm;xrf;&Guf&ol/
The disabled and extreme poverty,
the long-term infirm,
the foolish who knows not what is good or bad,
the one who owes others enormously,
the one who has to serve the king closely, may be considered lifeless though alive.
125/ ynm&SdwkdYoabmum;56
usa&mufvwaYH om ab;udk awGUjrifvQif ta0;uyif a&Smif

wwf\/
rsufarSmuf'd| MuKHawGU&aomab;ukdrlum; aMumuf&GHUr&Sd &J
&ifhpGm &ifqkdifajz&Sif;wwfay\/
126/ arm[zdpD; ttdyfMuD;ol?

owd,Gif;aygh arhavsmhol?
tacsmifc
dk oufomrIukd ESpv
f o
dk ?l
a&m*gpGJjid tem&Sdol?
vkHYvr&Sd ysif;&dol?
avmboufouf tvk&d ruMf u;D ol?
trIupd u
kd vufprowf jy;D jywfatmif rvkyw
f wfo?l
ckepfOD;wkdYonfum; pmayusrf;*efESifhuif;a0;Muukef&m\/
Those fond of sleep
Those absent-minded
Those who shirk
Those who are diseased
Those who are lazy
Those who are avaricious
Those who leave work half done
Do not find their way to books.
127/ pD;yGm;Opm[lonf qif;&Joo

l m &ygap csr;f omolukd uGi;f yg
av qkdwkdif;&paumif;onf r&Sd/
rkd;a&wkdYonf ukef;ajrom&Gmygap? yifv,fa& uGif;ygap
qkdwkdif;&paumif;onf r&Sd/
57
The nature of the wiseAvoids imminent danger when he sees it.

Courageously unravels the danger that befalls.
avmueDwd
olUobm0 twkid ;f om jzpfwwfonhf oabm&S\

d / avmu
awmifw
h wkid ;f r&? vkyrf S &wwf\/ aumif;rItvkyo
f m y"me
jzpfownf;/
Wealth should go to the poor, not the rich, but this does
not happen.
Rain should go to high ground, not the oceans, but this
does not happen.
Nature takes its course, not all wishes are granted, it is all
a matter of causative act.
128/ avmu vJrYdI 0g*Gr;f onf aygh\/ xkx

Yd uf uajymif;ujyef
pdwfayghwefolonf ydkaygh\/
xdo
k x
l uf q&mrdbtqk;H trudk rcH,o
l o
l nf yd
k aygh\/
xko
d w
l x
Ydk uf Ak'o
moemawmf ESv;Hk rawGU w&m;rarGUbJ
arhavsmph mG aeaomolonf yd
k aygh\/
The fickle-minded has lesser weight than cotton.
Lesser still is one who does not heed the words of elders.
Much less still is one who is not conscious of the Dhamma.
129/ avmu ausmufx;D onf av;\/

xdx
Yk uf q&mrdbwkYd tqk;H trMo0g'u yd
k av;\/
t&m&mwkdYxuf jrwfpGmbk&m;\a[mazmf rdefY>rufEIwfrSxGuf
aom w&m;pum;onfum; tav;qkH; tjrwfqkH;jzpf\/
Weighty is a stone umbrella.
Weightier still are the words of elders.
Weightiest and noblest of them all are the words of
Buddha.
130/ trsm;tusK;d twGuf wpfpw

Hk pfa,muf\tusK;d udk pGe
Yf aqmif
&Guf&m\/
58
jynf&mG tusK;d trsK;d om;tusK;d twGuu

f rkd u
l m; t&m&mudpk eG Yf
aqmif&Guf&m\/
131/ rdrdtwGuf tusKd;rjyKonfh t&yfa'oudk a&SmifMuOf&m\/

oifw
h ifah vsmufywf aumif;jrwfaom tusK;d jzpfxeG ;f rnfh t
&yfa'oudk &SmMuH&m\/
ae&mopf tusKd; jzpfrjzpf wGufppfaocsm ravhvm rpl;
prf;bJ ae&ma[mif;udk rpGefYcGm&m/
One should avoid a place which brings no benefit.
One should seek a place of benefit.
One should not abandon the old place recklessly without
knowing the condition of the new.
132/ rdwaf qGppf cifyeG ;f aumif;onf t&if;rS tzsm;wkid af tmif

csKdaom MuH\oabmESifhwl\/
rdwaf qG twkta,mifonfum; t&if;ydik ;f om csK
d tzsm;
a&mufaomf &omayghysuf tcsK&d nfrxGuaf om Mu\
H oabm
ESifhwl\/
A good friend is like a sugar-cane which is sweet from
stem to top.
A bogus friend is like a sugar-cane that is sweet only at
the stem but loses ist taste at the top.
133/ v,f,mvkyfief; pdrf;vef;a0qm wkd;yGm;jcif;?

ta&mif;t0,f ukefoG,fpD;yGm;pnfum; wkd;wufjcif;?
59
For the good of all, an individual's interest should be overlooked.

For the good of the nation and the people all other intere
-sts should be overlooked.
avmueDwd
t&mxrf; trIxrf;wkYd &Tiv

f ef;Munfom ausyeG pf mG wm0ef
xrf;aqmifMujcif;?
omoemawmfxrf; &[ef;omraPwkdY ryifryef; qGrf;yef;
jynfhpkHoDvvkHjcKHjcif;?
av;yg;aom tjcif;t&mwko
Yd nfum; wkid ;f um;jynf&mG om
,mzGHYjzKd;wkd;wufaejcif;\ taMumif;vuPmaywnf;/
Thriving of agriculture
Prosperity of cmmerce
Pleasant dutifulness of employees
Monks and novices, well-provided, can practice Dhamma
without worry.
These are four characteristics of a nation's wellbeing and
development.
134/ pmayusrf;*ef rEmef*gxmwkdYonf &Gwfzwfo&Zsm,fjcif;rjyK

vQif aysmufysufwwf\/
x<uvkv
YH 0D&,
d r&Sv
d Qif pnf;pdrOf pmonf qkw,
f w
k u
f ek cf ef;
wwf\/
Scriptures and mantras not recited get lost.
Wealth, without being industrious may diminished and perish.
135/ tqif;vSoltwGuf ysif;&djcif;onf tnpftaMu;wnf;/

w&m;tm;xkwaf om &[ef;twGuf arhavsmjh cif;onf tnpf
taMu;wnf;/
Liziness is a taint to good apperance
Forgetfulness is a taint to the ascetic.
136/ vkv
YH r&Sad omolw\
Ydk Opmum; vkv
YH Mu;D olwx
Ydk H {uefrvGaJ &muf
60
jrJjzpf\/
vlysi;f vlnw
hH o
Ydk nfum; tywfwukwf tm;rxkwb
f J a&S;t
wdwfuHom tm;udk;&my"me[k qkdprSwfjyKMuukef\/
137/ vlawmfval umif;wko

Yd nf jyKz,
G u
f pd r eS o
f rQukd vkv
YH pku
d x
f w
k f
tm;xkwfMudK;yrf; pGrf;pGrf;wrH aqmif&GufwwfMuukef\/
MuHwkdif;ratmif aqmifwkdif;rajrmufcJhvQifvnf; uJh&JUjidKjiif
jypfwifa'go tb,frSmvQif cH&zG,f&SdtHhenf;/
The good and diligent put their energies into whatever they
do.
If all endeavours arrive at no fruitful end, no blame or ang
-er is placed on the outcome.
138/ avmuvlwkdY vkdufemzkdYtwGuf rdefY>rufvrf;nTefusrf;rGefu0d

ynm&S\
d avmueDwu
d sr;f onfum; trsK;d av;yg;avmuom;
wkdYtwGuftESpfom&vnf; rnf\/
trdtbvnf; rnf\/
q&morm;vnf; rnf\/
rdwaf qGvnf; rnf\/
xkaYd Mumifh avmua&;&m tjzmjzmudk MuKv
H mqkcH u
dk f tvku
d f
oifh t&mrSefa0zefydkif;jcm; owdxm; pOf;pm;okH;oyfvkduf
emvkyfaqmiftyfygownf;/
The Loka Niti (Words of the Wise)comprise exhortations
and directives intended to benefit all beings:-
61
The property of the non-industrious will inevitably get into

the hands of the industrous.
The lazy and stupit usually say that previous fate alone is
enough to rely on without making any effort.
avmueDwd
Is full of essence
Is like parents
Is like teacher
Is like friends
Therefore, the contents are to be applied as appropriate
to all worldly affairs.
yudPu
u@jy;D \/
62
y@dw u@
1/
avmueDw y0umrd?
ememow-ork'#H/
rm*a"ae0 oHacyH?
0EdwGm &wew,H/
t[H? igonf/ &wew,?H &wemok;H yg;wk\
Yd taygif;
uk/d 0Ew
d mG ? &Scd ;dk jy;D / ememowork'# ?H txl;xl;aomusr;f
wkrYd S xkwt
f yfaom/ avmueDw? avmueDwd trnf&adS om
usrf;udk/ rm*a"ae0? rm*"bmomjzifhomvQif/ oHacyH=oH
acaye? tusOf;tm;jzifh/ y0umrd? a[mayvwHU/
2^9/ oae odyH oae "eH/
oae yAwrm&k[H/
oae umr aum"?
ar yO odae oae/
ody?H twwfu/dk oae? jznf;jznf;oif&m\/ "eH? Opmud?k o
ae? jznf;jznf; &Sm&m\/ yAw?H awmifu/kd tm&k[-H tm&k[
aEm? wufaomolonf/ oae? jznf;jznf;wuf&m\/ umr?
umr*kPu
f /dk oae? jznf;jznf; wpwpom tvk&d &dS m\/ aum
63
aemufqufwGJ
csefvSyfcJhaom yk'fa&rsm;
avmueDwd
"? trsuu
f /kd oae? jznf;jznf; xGu&f m\/ aryO?
ig;yg;wku
Yd /kd oae-oae? jznf;jznf; wpwpom tvk&d &dS m\/
3^10/ okwd orKwd ocsmF p?
a,m*geDwd 0daooum/
*EAm *Pdumap0?
"EkaA'gp yl&Pm/
okwpd ? tMum;tjrif twwfvnf;aumif;/ orKwpd ? "rowf
twwfvnf;aumif;/ ocsmF p? *Pef;twwf vnf;aumif;/
a,m*gp? wpnf; pl; aqmuftwwfvnf;aumif;/ 0daoo
ump? ,m,D ,Mwmpaom Asmu&kP
d ;f twwfvnf;aumif;/
*EAm p? apmif;ni;f paom uAsmvuFmtwwfvnf;aumif;/
*Pdumap0? vufypftwwfvnf;aumif;/ "EkaA'gp? 'l;av;
vif;av;twwfvnf;aumif;/ yl&Pmp? pum;a[mif;twwf
vnf;aumif;/
4^11/ wdupd m wd[momp?
aZmwd rm,mp qEw/d
auwk rEmp o'gp?
odyg}|m&oum ar/
wdupd m p? aq;twwfvnf;aumif;/ wd[momp? &,f&iT f
rItwwfvnf;aumif;/ aZmwdp? aA'iftwwfvnf;aumif;/
rm,mp? vSnyhf wfwwfaom twwfvnf;aumif;/ qEwpd ?
qef;usr;f twwfvnf;aumif;/ auwkp? oHwreftwwfvnf;
aumif;/ rEmp? rEmeftwwfvnf;aumif;/ o'gp? o'gusr;f
twwf vnf;aumif;/ ar? onfwu
Ydk m;/ t|m&oum?
wpfq,h&f pS yf g;ukeaf om/ odyg ? twwfww
Ydk nf;/
64
5^28/ "eemoH raemwmyH?

Ca& 'kp&dwmedp/
0OeO t0rmeH?
y@dawm e yumoa,/
avmau? avmu/ "eemoO? Opmysujf cif;udv
k nf;aumif;/
raemwmyO? ESv;Hk ylyefjcif;udv
k nf;aumif;/ Ca&? tdrf / 'k
p&w
d medp? raumif;rIukd jyKusijhf cif;wku
Yd v
kd nf;aumif;/ 0OeO?
vSnfhywfjcif;udkvnf;aumif;/ t0rmeO? rxDrJhjrifjyKjcif;ukd
vnf;aumif;/ y@dawm? ynm&So
d nf? eyumoa,? xif&mS ;
rjy&m/
6^33/ r@Lauyd OaMu oDa[?
umu*a[ yda, yda,/
t-y@Dyd y@D [kwmG ?
"D&m ykap ia, ia,/
r@Lauyd? zm;oli,fonfvnf;/ OaMu? aqmifah Mumifh xdik f
wwfumrl/ oDa[? jcaoh[
F x
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dk o
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7^34/ r@Lauyd OaMu oDa[?
olua&yd Oa[ 'Day/
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r@Lauyd? zm;oli,fonfvnf;/ OaMu? aqmifah Mumifh xkid f
65
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8^52/ rmwm[De 'kAmom?

ydwm[De 'kud&d,m/
Oabmrmwmydwm [Dem?
'kAmomp 'kud&d,m/
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pum;&So
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oltm;/ 'ku&d ,
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dS nf/ a[mwd?
jzpf\/ Oabmrmwmydwm[Dem? rdbESpyf g;pk,
H w
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omp? raumif;aom pum;&So
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u&d ,
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\/
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9^73/ Ca& 'ka|m rload ump?

0ae 'ka|mp 0gea&m/
66
oukaP p 'ka|m umaum?

ea& 'ka|mp jA[aPm/
Ca&? tdrf ? 'ka|mp? zsuq
f ;D wwfonfum;/ rlou
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f ;D wwfonf
um;/ umaum? us;D wnf;/ ea&? vl/ 'ka|mp? zsuq
f ;D wwf
onfum;/ jA[aPm? ykPm ;wnf;/
10^76/
e}wa'goH ya& Znm?
Znm a'goH y&wk/
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y& a'goO vua,/
y@dawm? ynm&Sad omolonf/ twa'goH? rdrt
d jypfu/kd ya&?
olwpfyg;wku
Yd /kd eZnm? rodap&m/ y&? olwpfyg;\? a'g
oHw?k tjypfuu
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uJo
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11^85/
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/d
67
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aom rpKH Oy*PSmwd?

*aAm tw& ,xm/
a,m? tMuifoo
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wd? trsux
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aphpyfjcif;iSm/ pw?d tvk&d jdS im;tH/h *aAm? ud,
k 0f efonf/
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Yd o
hJ /Ykd
rpKH? aorif;EkdifiHodkY? Oy*PSmwd? aqmif\/
12^86/
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war0 tm*aw umav?
aoav bdaE C#H 0/
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d tMuu
H mvonf/ tem
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l v
kd Qi/f
caEe? yck;H jzif/h 0a[? &Guaf qmif&m\/ umav? rdrd tMuH
umvonf/ tm*aw? jynfph jHk cif;odYk a&mufavjy;D aomf/ war
p? xk&d efou
l v
dk Qi/f aoav? ausmuf/ C#H? &Guaf qmifaom
tk;d ud/k bdaE0? cGo
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wd u@
13^107/
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ok&o
l ak uoD oryErd 'E/D
68
*r&D embD ,k0wD okov

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[De ukavok Zmwmyd00d ga[/
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a&vnf; &S\
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&S\
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trsK;d wkYd / Zmwmyd? jzpfaomfvnf;/ wH? xkrd ed ;f rysKu
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14^108/
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b&d,meH &ly0wD/
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wGi/f Ow&m'dom? ajrmuft&yfonf/ y"geH? jrwf\/
69
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15^124/
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h m
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jzifo
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\/ y&avmuH? wrvGeb
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16^125/
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ty,aEe *EaAm?
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k nf;aumif;/ rlaVm? olru
dk u
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udkcswwfukef\/
70
17^135/
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jzpf/ &mZm? rif;um;/ arxkaem? *kP&f nfwal omtaygif;t
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18^145/
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19^148/
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71
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20^149/
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od&D{0 y0kwd/
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uka0a&m? uka0&ewfonf/ o'g? tcgcyford ;f / &uw?d apmifh
\/ rlvrS?d t&if;/ ,aum? bDv;l onf/ &uw?d apmif\
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k rf monf/
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k &if;tzsm;wkdY
ud/k qdEw
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f a&
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21^150/
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tpK &aump AdaPm/
72
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o'g rmaeEd wH eH&/H
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Yd adk pmifh
\/ AdaPmp? AdPk;d ewfonfvnf;/ tpK&aum? uravG
ukad pmif\
h / wom[d wom{0? xkaYd Mumifo
h mvQi/f odyg &rm?
twwfoifaomolwo
Ydk nf/ aw? xkjd A[m AdPd;k wku
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,EK? ylaZmfapukeo
f wnf;/ o'g? tcgcyford ;f / wHe&H ?H xkyd l
aZmfwwfaomoludk/ rmaeEd? jrwfEkd;wwfukef\/
22^151/
a*gPm[d oA *d[eD ?H
aygoum abm*'g,um/
wom[d rmwmydwl0?
rmea, oua&,sp/
a*gPm? EGm;wko
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,om? tMuifaMumif/h aygoum? arG;auR;wwfuek \
f / abm
*'g,um? pnf;pdru
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xkaYd Mumifo
h mvQi?f rmwmydw0l ? trdtbuJo
h /Ykd aw? xkEd mG ;
wku
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d aovnf;
jyK&m\/
23^152/
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rmwk rHo0H cg'a,/
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cg'E?d pm;uke\
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73
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&m\/
24^153/
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aom&D t*Fgp r&PH/
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l m;/
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rlum;/ rZsad rm? vspv
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;l aeY wevmF
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l m;/ eodayg? twwf rwwf&m/ aom&D t*Fgp?
paeaeY t*FgaeYwnf; oifru
l m;/ r&PH? ao&m\/
25^154/
t|rd,H *k&kH[Ed?
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/
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rlum;/ ody[
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aeY twwfynm oifru
l m;/ rmwmydwm[E?d trdtbudk
owfonfrnf\/
74
26^155/
emVduH ow e bkaO?
e vmAk e0rH wxm/
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bkaO odyH 0dewd/
avmau? avmu/ odyg &arm? twwfynmoifaomolonf/
ow? vqef;ckepf&uf vqkwcf ek pf&uf/ emVdu?H tke;f oD;ud/k
ebkaO? rpm;&m/ e0rH? ud;k &ufajrmuf/ vmAk? tdrAf ;l uk/d
wxm? xkt
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ajrmuf/ rDe?H [if;rsK;d ud/k ebkaO? rpm;&m/ bkaO? pm;rdjim;
tH/h ody?H twwfonf/ 0dewd? aysmuf\/
27^157/
a'oH MooZ *pE?d
oDa[m oyK&ad om *aZm/
waw0 ed"eH ,E?d
umaum umyk&ad om rda*g/
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&daom? olawmfaumif;onf vnf;aumif;/ *aZm? qifonf
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&yfu/kd MooZ? pGe
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a&mufukef\/
75
avmueDwd
28^160/
"e "n ya,ma*ok?
wxm 0d'sm*arokp/
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pZm vZm w'gba0/
avmau? avmu/ "e"n ya,ma*ok? Opmpyg; a&mif;
0,faomtcgwkYd vnf;aumif;/ wxm? xdrk w
S pfyg;/ 0d'sm*ar
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taptyg;cHaomtcgwkYd vnf;aumif;/ typma&ok? arxkef
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29^161/
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0g?
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ed*kH;
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76
y@dawmua@m? ynm&Sdukd qkd&mtydkif;vnf;aumif;/ okZ

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ol,w
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ok/Yd owu@0dbo
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q&mawmfonf/ aom"dawm? okwo
f iftyfaom/ t,H avmueDwd
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1196-ck/ 'kw,
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77
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aom"dawm umodau oaw/
qaemwsH 'kwd,moaV?
umvowr tm'da[/
avmueDwd
78

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xm;jcif;vnf; r[kwfyg/ t*Fvdyfbmomjzifh jyefqkda&;om;xm;csuf

2000-jynfhESpf? pufwifbmv 15-&uf/

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in the Loka Niti it has compiled:

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EIwfrIvufrI twwfynmukd ao;i,fonf[k rxifrSwf&m/

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vdrm,Ofaus; &Sdr&Sdukd udk,ftrlt&m EIwftrlt&mtm;jzifh

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One who wants knowledge should get to the wise and

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One with scanty knowledge tends to think a little learning

twwfynmr&Sdolonf olwpfyg;\0efudk xrf;&\/

aumif;pGm emMum;rSwfom;jcif;aMumifh okwESifhjynhfpkH&m\/

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Listening and noting well enriches knowledge.

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E-book is created by www.shanyoma.org

E-book is created by www.shanyoma.org

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E-book is created by www.shanyoma.org

Even the son of low parentage can be the king's counsellor

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As the egret is ungraceful among Hamsas, so also is the

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The Good man

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One of high prestige who safeguard lineage does not com

Even more is the refuge of the teacher

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At a feast, one loved is wanted.

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