# Ancient Proverbs and Maxims From Burmese Sources; or, The Nîti Literature/Chapter 1/Section 1

Section I. The Wise Man.
1.
Having paid homage to the Three Gems, I recite concisely in Mâgadhese the "Lokanîti," extracted from various treatises.
2.
The "Nîti," in this world, is a man's substance, his father, his mother, his teacher, his friend: a person, therefore, knowing the "Nîti," is a wise man, both excellent and well-informed.
3.
How can there be proficiency for one who is indolent, wealth for one without proficiency, friendship for one without wealth, happiness for the friendless, merit for the uhappy, and Nibbân for the unmeritorious person?
4.
Wealth is not equal in value to learning. Thieves do not take away learning: it is friendship in this world, and the bearer of happiness in the next.
5.
One should not despite a little; he should keep in his mind what has been acquired: drops of water in an ant-hill will fill it at length.
6.
One should despise neither science nor art, saying to himself—"It is of little consequence:" even one learnt to perfection is a suitable means of livelihood.
7.
There is not a gem in every rock nor pearl in every elephant, not sandal-wood in every forest, nor erudition in every place.
8.
If it be known where a wise man, full of learning, is—one in search of knowledge should eagerly repair to that place.
9.
Learning comes by degrees, wealth little by little, climbing a mountain is done gradually, love comes by degrees, anger little by little,—these five little by little.
10.
General knowledge, the science of law, calculation, ​mechanical art; the knowledge of the "Nîti," the Byâkarein, and music; manual dexterity, archery, antiquities;
11.
Science of medicine, wit and humour, astrology; strategy, versification; diplomacy, magic, and grammar: these are the eighteen acquirements.
12.
A wise man who is not questioned is like a drum; one who is questioned is like a violent shower: a fool, whether addressed or not, speaks much.
13.
The knowledge that is in books, and the wealth that ​is not in one's hands,—the one is not knowledge, and the other not wealth, when occasion arises.
14.
The criterion of water is the water-lily; of a race, discipline and discourse; of wisdom, the words that are uttered; and of the ground, the fading of the grass.
15.
A man of little learning deems that little a great deal; he is proud: a frog not seeing the water of the sea, considers it as much as the water in a well.
16.
One who, in the first place, has not acquired knowledge, in the second, has not obtained wealth, and, thirdly, has not acquired the "Law"—what will he do in the fourth place?
17.
Children, be wise; wherefore are ye idle? One without wisdom is the bearer of another's burden. A wise man is honoured in the world; day by day be ye wise, O children.
18.
A mother is an enemy, a father is an enemy. Wherefore? Because their offspring, being uneducated in their youth, are as unbecoming in an assembly as cranes among swans.
19.
Who gives the point to a mountain thorn? Who gives ​sight to the eye of a deer or fragrance to a lily in the pond? Who gives to the descendants of a race their disposition? Each comes of itself.
20.
Flavourless is a betel-leaf without lime and insipid the adornments of one without wealth; tasteless is a curry devoid of salt; senseless the expositions of one without knowledge.
21.
One observant is full of learning; he increases his knowledge; by means of knowledge he understands the meaning: the comprehension of the meaning brings satisfaction.
22.
Food, sexual intercourse, and sleep appertain both to oxen and men; knowledge is peculiar to man: one of a debased intellect is on a level with oxen.
23.
Friendship is not equal in value to knowledge; there is no enemy like sickness; no love is equal to self-love; no power equal to moral merit.
24.
A swan is out of place among crows, a lion among bulls, a horse in the midst of asses, and a wise man among fools.
25.
If a fool be attached to a wise man all his life long, he does not know the "Law," just as a spoon does not know the taste of a curry gravy.
26.
If, however, a man of understanding be associated for a short time with one who is wise," he perceives the "Law" just as the tongue the flavour of the curry gravy.
27.
A warrior should not go on the battle-field without his weapon, nor a wise man go about without his book: a ​travelling merchant and one going to another land should not move without a companion.
28.
A wise man should not proclaim the loss of his wealth, the anxiety of his heart, domestic misdeeds, and his deception and disrespect by others.
29.
He is a wise man who knows the use of opportune language, who knows of one worthy of his love and what a befitting temper is.
30.
One without wealth consuming his substance, a weak person engaging in fight, and one without wisdom taking part in discussions—these are like madmen.
31.
Going to a place uninvited, speaking much when not questioned, proclaiming one's own merits: these three things are the characteristics of baseness.
32.
One of little beauty speaks a great deal (of his looks); one of little understanding shows off (a great deal); a jar, not full, causes the water in it to shake; a cow with little milk kicks about.
33.
A frog, sitting on its haunches, considers itself a lion; a crow, being captured, cries out, "Dear friend! dear friend!" When questioned by the wise, an ignorant man, thinking himself wise, exclaims, "My master! my master!"
34.
Does a frog, seated on its haunches, become a lion?—a hog, grunting, become a leopard? Does a cat, by its similarity to a tiger, become a tiger? Are all wise men alike in knowledge?
35.
A king is not satisfied with his wealth, a wise man with well-uttered discourse; the eye in seeing a lover, and the sea with its water.
36.
They who, being of little knowledge, are full of youth and beauty and have a noble lineage, do not appear to advantage; like the Butea frondosa, they are without fragrance.
37.
The son of a man of low origin becomes a king's minister, a fool's son a learned man, a pauper's son a millionaire: do not, therefore, despise men.
38.
A pupil who, by a desire of knowledge, learns off a great deal, that knowledge he is unable to reproduce, just as a dumb person, seeing a dream, is unable to give utterance to it.
39.
A potter does not strike a pot to break it, but to fashion it: a teacher beats his pupils to increase their knowledge, not to throw them into the states of suffering.
40.
The man who rolls up the taggara with the palâsa leaf finds that a fragrant odour is emitted from the leaf itself: serving the wise produces a similar result.
* ↑ The Tiratanaṃ, viz., Buddha, his Law (i.e., the Buddhist Scriptures), and the Priesthood. Buddhistic compositions frequently begin with a respectful reference to these three objects of veneration in addition to the formula addressed to Gotama — Namo tassa bhagavato arahato sammâsambuddhassa, "Honour to him the Blessed, the Sanctified, and All-wise."
* ↑ The language of Mâgadha. This was one of the nine tracts into which India of the Purâṇa period was known to be divided. During Gotama's time it was probably bounded by the Ganges on the north, Hiraṇya Parvata (Monghyr) on the east, Kirana Suvarṇa on the south, and the Benares district on the west, making in all a circuit of about 800 miles. Its ancient capital was Pâṭaliputra, established in the reign of Ajâtaśatru. Magadha was also known as Palâśa or Parâsa, the land of the Butea frondosa. Hence Arrian, Strabo, and Pliny call the people Prasii. The chief places of Buddhistic interest in Magadha were Buddha Gayâ, Râjagriha, Nâlanda, and Kusâgârapura, the original capital. The sacred texts written in the Mâgadha dialect are properly speaking, termed Pâḷi. The latter word is spelt Pâlî by the Burmese.
* ↑ Sanskrit chiefly. There is internal evidence to show that preexisting Buddhistic compilations have also been made use of in this anthology.
* ↑ This word has the form niti also in Burmese palm-leafs. The orthography nidhi, signifying a "repository," is met with occasionally, but this, no doubt, is the result of phonetic similarity. For remarks on Nîti literature, see the Introduction to this work.
* ↑ This is the form which the Sanskrit Nirvâna takes in Burmese literature. [Nibbân = nibbâna = ni + vâ + na = nivvâna, which, according to rule, becomes nibbâna, "a going out."]
* ↑ The idea is borrowed from Ćâṇakya:— "With knowledge say what other walth Can vie, which neither thieves by stealth Can take, nor kinsmen make their prey; Which lavish'd, never wastes away." —Muir. Or, more literally, "That jewel knowledge, which kinsmen plunder not, nor thieves carry away, which decreaseth not by giving, is great wealth."
* ↑ Compare Hitopadeśa, ii. 10:— "By drops of water falling one by one, Little by little may a jar be filled; Such is the law of all accumulations— Of money, knowledge, and religious merit." —Indian Wisdom.
* ↑ Fabulously supposed to be in the head. There is a similar conceit concerning the snake and toad.
* ↑ Sine sine = "little by little."
* ↑ Suti (= Sanskrit śruli, "hearing") is rendered in Burmese by "what heard and seen." I have translated it by "general knowledge." The reference, no doubt, is to the knowledge of the Vedas, or at least of the mantras (hymns), and brâhmanas (expositions)—the books obtained by Rishis through divine revelation.
* ↑ The Pâli sammuti (an adaptation of smṛiti, "memory") is rendered by "the knowledge of the Dhammathats." Sammuti, strictly speaking, signifies "tradition," to which heading the Sanskrit Dharmaśâstras are referred. Śruti is what is heard by divine revelation in contrast with smṛiti—what is received from memory (tradition). With regard to the latter, Monier Williams remarks:— "This is believed to be founded on Śruti, 'direct revelation', as its primary basis, and only possesses authority in so far as it is in harmony with such revealed truth. The very essence of Smṛiti, however, is considered to be that it was delivered memoriter by human authors and put into the form of human composition." The six principal divisions of Smṛiti in Sanskrit literature are:— I.The Vedângas ("Helps to the Vedas"), comprising— (a)Kalpa (Ceremonial Directory). (b)Sikshâ (Pronunciation). (c)Chandas (Metre). (d)Nirukta (Exposition). (e)Vyâkaraṇa (Grammar). (f)Jyotisha (Astronomy). II.The Smârta Sûtras (Non-Vedic Ceremonies). III.The Dharmaśâstras (Law Books). IV.The Itíhâsas (Legendary Poems). V.The Purâņas (Legendary Tales). VI.The Nîtiśâstras (Moral Precepts).
* ↑ The ancient collection known as the Nîtiśâstras is referred to.
* ↑ Visesakâ is so translated in the Burmese niseya, and "grammatical analysis" probably referred to. "The word Vyâkaraṇa (Pali Byâkaraṇa, Burmese Byâkareiṇ) means literally 'undoing', and is applied first to linguistic analysis and then generally to grammar, especially to Pâṇini's Grammar. It opposite to Saṉakaraṇa, 'putting together,' whence the formed med language called Saṉskṛita, 'constructed.'"—Indian Wisdom. As there seems to be a great deal of misconception on the part of the Burmese translator in several of the renderings of words in the 10th and 11th stanzas, the rendering attached to visesakâ can scarcely be looked upon as the right one. I have no doubt that there is a reference to the Vaiśeshika philosophy, one of the six systems which had their origin in the Upanishads of the Vedas; so yoga may refer to the yoga system and not to "mechanical art.
* ↑ Or "Old Writings," i.e., the eighteen Purâṇas or Ancient Legendary Histories.
* ↑ The Itihâsas or "Legendary Poems" are referred to. Among them are the Ramayâṇa and Mahâbharata.
* ↑ Joti (jyotisha).
* ↑ Or "circumvention." By mâyâ, possibly "mysticism," such as we read of in connection with the Vedântist and Mîmânsâ systems, is the idea intended to be conveyed by text.
* ↑ Or "incantations," "the use of spells."
* ↑ The following is the Pâli text of the 10th and 11th stanzas, composed in the Vatta metre:— (10) Suti sammuti saṅkhyâ ca yoga nîti visesakâ gandhabbâ gaṇikâ ceva dhanubbedâ ca pûraṇâ (11) tikicchâ itihâsâ ca joti mâyâ ca chandati ketumantâ ca saddâ ca sippâṭṭhârasakâ ime.
* ↑ The sound may be produced from it whenever it is necessary.
* ↑ Kicce samupanne, "when occasion arises." According to Čâṇakya, "the time of action."
* ↑ The Japanese proverb says, "A frog in a well sees nothing of the high seas."
* ↑ The Buddhist Scriptures—the Tipiṭaka—as furnishing the rules for religious duties, &c.
* ↑ "Brahmanic ducks" of golden hue. It is possible that the flamingo (Phœnisopterus ruber) is referred to by Indian writers. The lower eastern part of the delta of the Irawadi was called Haṃsavatî ("valley of haṃsas). Hiuen Taiang, the Chinese pilgrim, refers to the tract as being included in Kâmalaṇkâ.
* ↑ Buddhism does not accept a god as creator. Hence, samati bhavo (hoti).
* ↑ Akotambulaṃ = "betel-leaf without lime," where ko is used for lime. The betel (Malabar beetla) is a species of pepper, the leaves of which are chewed in the East with a little areca-nut, catechu, and shell-lime. To improve the flavour rose-water and spices, such as cinnamon, clove, &o., are added. The prepared betel-leaf acts as a digestive after meals, and serves the same purpose as smoking in temporarily staving off hunger. By some it is looked upon as a luxury, and one of the etiquettes of hospitality is to offer it to a visitor. The Hitopadeśa says: "Betel is pungent, bitter, spicy, sweet, alkaline, astringent; a carminative, a destroyer of phlegm, a vermifuge, a sweetener of the breath, an ornament of the month, a remover of impurities, and kindler of the flame of love! O friend! these thirteen properties of betel are hard to be met with, even in heaven!"
* ↑ Byâkaraṇaṁ (here equivalent to nirukta). This word has comprehensive application in Burmese literature. Not only is the term applied to Pâṇini's great Grammar, but also to several works, astrological, medical, &c., translated into the vernacular from Sanskrit.
* ↑ Atthaṁ
* ↑ Or " distinguishes man." Vijja posassa viseso. Vide Hitopadeśa, Introduction, 25.
* ↑ Kammaṁ (Sanskrit karma, Burmese kân) = "moral merit." The doctrine of kamma is bound up with that of transmigration, and implies that the present condition of every sentient being is determined by the aggregate of its actions in previous states of existence. What one now is is the result of his previous deeds in one or more past existences. What one sows that he must reap. We have as a corollary to this teaching that the cessation of existence (or the attainment of Nibbân) in dependent on the destruction of its cause, kamma. This is effected by sanctification, or the entrance into the Four Paths (cattâro maggâ).
* ↑ This and the following stanza are verses 64 and 65 of the Dhammapada, the former having been uttered by Gotama in reference to Udâyithera. The idea about the spoon and curry gravy is taken from the Mahâbhârata. In Bk. ii. 1945 we have: "He who is without understanding, but merely learned, learns not the sense of books, as a spoon does not taste the flavour of broth;" and in x. 178—"A brave man, if stupid, though he serves a learned man for a long time, does not know what is duty, as a spoon does not taste the flavour of broth, but an intelligent man who has nerved a learned man a short time only, soon knows his duty, as the tongue tastes the flavour of broth."
* ↑ "Law" used in the sense of duty.
* ↑ Compare Hitopadeśa (Introduction, 41):— "A piece of glass may like a jewel glow, If but a lump of gold be placed below; So even fools to eminence may rise By close association with the wise."—Indian Wisdom.
* ↑ There is play here on the word sattha, which signifies a "book," a "weapon," and a "companion." The stanza runs:— "Vinâsatthaṁ na gaccheyya Suro saṅgâmabhûmiyaṁ Paṇḍitavaddhagu vânijo Videsagamano tathâ." Here, by sandhi, paṇḍitavaddhagu = paṇḍita + addhagu.
* ↑ Compare Hitopadeśa, i. 138, and see note to corresponding stanza in Dhammanîti.
* ↑ Compare Hitopadeśa, ii. 48, and see note to corresponding stanza in Dhammanîti.
* ↑ Mahabhârata, xii. 6713, says: "Men, after obtaining riches, desire royal power; after getting kingly power, they desire godhead; obtaining that, they desire the rank of Indra. Thou art wealthy, but neither a king nor a god; but even shouldst thou attain to godhead and to the rank of Indra, thou wouldst not be be content."
* ↑ This is an often-quoted saying of Ćâṇakya. The apothegm has received various developments. We quote from Long's "Eastern Emblems and Mottoes":— "Men are foolish in cherishing the gay blossoms of the palas tree, fair to see, but without scent."—Hindu Dramatist. "A bad person, though decorated, remains the same as cow-dung, which, though it be fertilising, does not become pleasing.".—Drishtanta Shatak. "Outside smooth and painted, inside only straw—like Hindu idols stuffed with straw."—Bengal. "The fruit of the colocynth is good to look at, not to taste."—Urdu. "Like a broom bound with a silk thread."—Malay. "Beauty in the ignorant as a jewel in a swine's snout."—Prov. xi. 22. The kimsuko or palâso is the Butea frondosa. Southern Behar was formerly called Palâsa on account of the luxuriant of the tree from which it got its name. Behar signifies the "land of monasteries (vihâras)," of which a large number were erected in the reign of Asoka. The bright-red flowers of the palâsa have furnished many an imagery to Indian poets and prose writers. The following is from the Mahâbharata (vide Monier Williams' "Indian Wisdom," page 406):— "Anon the clashing iron met, and scattered round A fiery shower; then fierce as elephants Or butting bulls they battered each the other. Thick fell the blows, and soon each stalwart frame, Spattered with gore, glowed like the kiṉśuka, Bedeck'd with scarlet blossoms."
* ↑ By apâyesu, the catubbhido apâyaloka, or "Four States of Suffering," are referred to. They are, (1) Naraka-loka, (2) tiracchâna-l°, (3) peta-l°, and (4) asura-l°. The Naraka-l°, or "Hell for Human Beings," has eight subdivisions. Each hell is said to be 10,000 yojanas in length, breadth, and height, and is situated in the interior of the earth. The walls are nine yojanas in thickness, abd their brightness so overpowering that they burst the eyes of those who look at them. The Buddhist hell is a kind of purgatory for the expiation of former sins. It is a temporary state leading to re-birth in a blissful state.
* ↑ The Tabernæmontana coronaria. It is a shrub from which a fragrant powder is obtained.