Like the solid ground unshaken, like the threshold of a door, Like a pool by mud unsullied, such a saint is born no more.

96.

Calm the mind of such a being, calm his thoughts and words and deeds, Set free by the perfect knowledge, liberated from life's needs.

97.

Self-dependent, self-sufficing, knower of the Uncreate[4]

Who hath loosed the bonds of action, from the chain of births set free, All desires are fallen from him, n.o.blest of all beings he.

98.

In the village or the forest, on the water or the ground, Where the worthy ones are dwelling, there the earth's delights are found.

99.

Ah! delightful are the forests! where the worldling finds no joy, There the pa.s.sionless find pleasure, whom the senses do not cloy.

[1] literally, 'whose food is thoroughly understood' (as to its properties, qualities and purpose).

[2] The taints, _asava's_, are three:--_kama_, desire; _bhava_, love of life; _avijja_, ignorance. A fourth, _ditthi_, the holding of heretical views, is sometimes added. The G.o.ds are supposed to be still bound by these, and to envy the emanc.i.p.ated man.

[3] 'famed', literally 'by the G.o.ds is envied'.

[4] _Akatannu_, knowing the Unborn, the Eternal, the state of '_Nibba?a_', as in v.3 83:, but possibly here the context requires 'ungrateful', _i.e._, not bound by ties of grat.i.tude to anybody.

CHAPTER EIGHT.

THE THOUSANDS.

100.

Tho' one's speech be a thousand words, Vain words all strung together, Better a single phrase Which calms the one that hears.

101.

Tho' a song have a thousand words, Vain words all strung together, Better a single verse Which calms the one that hears.

102.

Tho' one utter a hundred songs, Vain words all strung together, Better one verse of the Norm Which brings peace to the hearer.

103.

Tho' one conquer a thousand times A thousand men in battle, Who conquers self alone Is the best of conquerors.

104.

Tis better to conquer self Than all this mult.i.tude; If one be self-subdued And ever self-controlled,

105.

Not the G.o.ds or demi-G.o.ds[1]

Nor the Lord of the world below[2]

Nor the G.o.d Supreme[3] have power To undo his victory.

106.

Tho' one for a hundred years Month after month should pray With a thousand offerings, Yet if for a moment's s.p.a.ce He worship the feet of one Whose self is self-subdued, His worship is better far Than his age-long offerings.

107.

Tho' a hundred years in the woods One tend the sacred fire,[4]

Yet if for a moment's s.p.a.ce He worship the feet of one Whose self is self-subdued; Such worship is better far Than his age-long offerings

108.

Not all the sacrifice That is offered in all the world For a year, with a view to gain, Is worth a single quarter Of the worship that is paid To the upright holy man.

109.

Whoso hath reverence For those advanced in years, Four blessings thrive for him, Life, beauty, bliss and strength.

110.

Tho' one live a hundred years, Immoral, uncontrolled, 'Tis better to live for a day, Moral and well controlled.

111.

Tho' one live a hundred years Foolish and uncontrolled, 'Tis better to live for a day Wisely and well controlled.

112.

Tho' one live a hundred years Listless and lacking zeal, 'Tis better to live for a day While striving manfully.

113.

Tho' one live a hundred years Blind to the rise and fall,[5]

'Tis better to live for a day Seeing the rise and fall.

114.

Tho' one live a hundred years And see not the Deathless State,[6]

'Tis better to live for a day And see the Deathless State.

115.

Tho' one live a hundred years And see not the Norm Supreme, 'Tis better to live for a day And see the Norm Supreme.

[1] _Gandhabbo_, Skt. _gandharva_, those who preside over music and attend on the Four Great Kings.

[2] _Mara_, the Pluto of the Greeks, or Death-Lord.

[3] _Brahma_, the Supreme Personal G.o.d or Zeus of Buddhism.

[4] _Aggihutam_, Skt. _agnihotra_.

[5] _Udaya-vyaya?_, the law of _anicca_, impermanence.

[6] _Amatapada?_, "the eternal lot," _Nibba?a_: see n. to v. 21.