Patna Dhammapadaṁ
Patna Dhamma Verses As explained in my translation of the Pāḷi Dhammapada, the title, strictly speaking, is in the singular: Dhamma Verse, but as it is a collection it seems to make better sense in English to speak of it in the plural. I include the designation Patna in the title, to distinguish it from the Pāḷi collection, although it is only a conventional title.

Jamavarggaḥ Cone’s title was Jama. It seems she drew this title from the end-title, and that in the manuscript it was not written at this point. I have amended the title to agree with the written form of the end-title, and moved it to the top of the chapter, as is more normal these days. The titles are more Sanskritised than the text in many places, and seem to have been added later, they therefore sometimes disagree with the forms found in the text itself.
1: The Chapter about the Pairs

Siddhaṁ Cone notes that siddhaṁ is not written out, but is represented simply by a symbol. Exactly what the symbol looks like is not clear. Shukla represented it by Oṁ. Namaḥ Sarvvabuddhadharmmāryyasaṅghebhyaḥ.
Hail and Homage to all Buddhas, Dharmas and the Noble Saṅghas.

[1 ≈ Dhp 1] Both Patna and the Pāḷi collection open with the same two verses, but Udānavarga and Gandhārī Dharmapada have them elsewhere in their collections.

Manopūrvvaṅgamā dhammā, manośreṣṭhā manojavā,
Mind precedes thoughts, mind is their chief, (they are) impelled by mind, The main difference in meaning from the Pāḷi version of this verse and the next is at the end of pāda b, where all parallels read -javā, impelled by (or some synonym thereof), for Pāḷi’s -mayā, made by. This reading -javā is also known in Pāḷi in a discussion of the verse in Peṭakopadesa: Manojavā ti yattha mano gacchati. Tattha ime dhammā gacchantī ti manojavā (PTS. 164), a reading summarily rejected by Ven. Ñāṇamoli, but confirmed by various editions. For the translation given here, see SED: javá, mfn. ( ju, or jū) swift AV. xix, 7, 1; m. (parox. Pāṇ. 3-3, 56, Vartt. 4 and 57) speed, velocity, swiftness RV. i, 112, 21; x, 111, 9 VS. AV. ŚBr. &c.; pl. impulse (of the mind) RV. x, 71, 8.

manasā ca ca is used as a conditional here and elsewhere in the text, as it can be in Pāḷi. praduṣṭena bhāṣate vā karoti vā,
if with a base mind one speaks or acts,

tato naṁ dukham anneti cakram vā vahato padaṁ.
through that suffering follows him like a wheel (follows) the ox’s foot.

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā,
Mind precedes thoughts, mind is their chief, (their quality is) made by mind,

manasā ce paduṭṭhena bhāsati vā karoti vā,
if with a base mind one speaks or acts,

tato naṁ dukkham-anveti cakkaṁ va vahato padaṁ.
through that suffering follows him like a wheel (follows) the ox’s foot.

[2 ≈ Dhp 2]

Manopūrvvaṁgamā dhammā manośreṣṭhā manojavā,
Mind precedes thoughts, mind is their chief, (they are) impelled by mind,

manasā ca prasannena bhāṣate vā karoti vā,
if with pure mind one speaks or acts,

tato naṁ sukham anneti cchāyā vā anapāyinī.
through that happiness follows him like a shadow which does not depart.

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā,
Mind precedes thoughts, mind is their chief, (their quality is) made by mind,

manasā ce pasannena bhāsati vā karoti vā,
if with pure mind one speaks or acts,

tato naṁ sukham-anveti chāyā va anapāyinī.
through that happiness follows him like a shadow which does not depart.

[3 ≈ Dhp 15]

Iha śocati, precca śocati,
Here he laments, after death he laments,

pāpakammo ubhayattha śocati,
the wicked one laments in both places,

so śocati, so vihannyati,
he laments, he suffers vexation,

dṣṭā kammakileśam āttano.
seeing the defilement of his own deeds.

Idha socati, pecca socati,
Here he laments, after death he laments,

pāpakārī ubhayattha socati,
the wicked one laments in both places,

so socati, so vihaññati,
he laments, he suffers vexation,

disvā kammakiliṭṭham-attano.
seeing the defilement of his own deeds. In Pāḷi we have four Vetālīya verses, 15-18, that are a variation on a theme. In Patna we find only two of these verses. It very much appears as though the Pāḷi verses are an expansion of an original two, as parallels are not found in the other collections.

[4 ≈ Dhp 18ab & Dhp 15d]

Iha nandati, precca nandati,
Here he is happy, after death he is happy,

katapuñño ubhayattha nandati,
the meritorious one is happy in both places,

so nandati [   ]dati Roth and Shukla both suggest line c should be reconstructed: so nandati [so pamo]dati; although this would fit the metre, it is by no means sure.
he is happy...

dṣṭā kammaviśuddhim āttano.
seeing the purity of his own deeds.

Idha nandati, pecca nandati,
Here he is happy, after death he is happy,

katapuñño ubhayattha nandati,
the meritorious one is happy in both places,

so modati, so pamodati,
he rejoices, he greatly rejoices,

disvā kammavisuddhim-attano.
seeing the purity of his own deeds.

[5 ≈ Dhp 3]

“Ākrośi maṁ, avadhi maṁ, ajini maṁ, ahāsi me”,
“He abused me, he struck at me, he overcame me, he robbed me,”

ye tāni upanahyanti veraṁ tesaṁ na śāmyati.
those who bear these ill-will their hatred is never appeased.

“Akkocchi maṁ, avadhi maṁ, ajini maṁ, ahāsi me”,
“He abused me, he struck at me, he overcame me, he robbed me,”

ye ca taṁ upanayhanti veraṁ tesaṁ na sammati.
those who bear ill-will towards this their hatred is never appeased.

[6 ≈ Dhp 4]

“Ākrośi maṁ, avadhi maṁ, ajini maṁ, ahāsi me”,
“He abused me, he struck at me, he overcame me, he robbed me,”

ye tāni nopanahyanti veraṁ tesaṁ upaśāmyati.
those who do not bear these ill-will their hatred is appeased.

“Akkocchi maṁ, avadhi maṁ, ajini maṁ, ahāsi me”,
“He abused me, he struck at me, he overcame me, he robbed me,”

ye taṁ na upanayhanti veraṁ tesūpasammati. In line d the sandhi is very awkward in the Pāḷi, Patna has a 9-syllabic line, but better forms.
those who do not bear ill-will towards this their hatred is appeased.

[7 ≈ Dhp 7]

Śubhānupaśśiṁ viharantaṁ, indriyesu asaṁvtaṁ,
Living contemplating what is pleasant, uncontrolled in sense faculties,

bhojanamhi amāttaññū, kuśīdaṁ hīnavīriyaṁ –
not knowing the limit in food, indolent, low in energy –

taṁ ve prasahate Māro, vāto rukkham va dubbalaṁ.
Māra surely overthrows that one, like wind (overthrows) a weak tree.

Subhānupassiṁ viharantaṁ, indriyesu asaṁvutaṁ,
Living contemplating what is pleasant, uncontrolled in sense faculties,

bhojanamhi amattaññuṁ, kusītaṁ hīnavīriyaṁ –
not knowing the limit in food, indolent, low in energy –

taṁ ve pasahati Māro, vāto rukkhaṁ va dubbalaṁ.
Māra surely overthrows that one, like wind (overthrows) a weak tree.

[8 ≈ Dhp 8]

Aśubhānupaśśiṁ viharantaṁ, indriyeṣu susaṁvtaṁ,
Living contemplating the unpleasant, well-controlled in sense faculties,

bhojanamhi ca māttraññū, saddhaṁ, āraddhavīriyaṁ –
and knowing the limit in food, faithful, with energy aroused –

taṁ ve na prasahate Māro, vāto śelaṁ va parvvataṁ.
Māra does not overthrow that one, just as wind does not (overthrow) a mountain made of rock.

Asubhānupassiṁ viharantaṁ, indriyesu susaṁvutaṁ,
Living contemplating the unpleasant, well-controlled in sense faculties,

bhojanamhi ca mattaññuṁ, saddhaṁ, āraddhavīriyaṁ –
and knowing the limit in food, faithful, with energy aroused –

taṁ ve nappasahati Māro, vāto selaṁ va pabbataṁ.
Māra does not overthrow that one, just as wind does not (overthrow) a mountain made of rock.

[9 ≈ Dhp 328]

Sace labheyā nipakaṁ, sapraññaṁ
If you should find a prudent, wise

sāddhiñcaraṁ sādhuvihāra’ dhīraṁ,
companion, one who lives well, a wise one,

adhibhūya sabbāṇi pariśravāṇi
overcoming all your troubles

careyā tenāttamano satīmā.
you should live with that one, glad and mindful.

Sace labhetha nipakaṁ sahāyaṁ Patna’s reading at the end of line a is perhaps to be preferred, as we hardly need two words for friend in the opening pādayuga.
If you should find a prudent friend

saddhiñcaraṁ, sādhuvihāridhīraṁ,
or companion, one who lives well, a wise one,

abhibhuyya sabbāni parissayāni
overcoming all your troubles

careyya tenattamano satīmā.
you should live with that one, glad and mindful.

[10 ≈ Dhp 329]

No ce labheyā nipakaṁ, sapraññaṁ
If you do not find a prudent, wise

sāddhiñcaraṁ, sādhuvihāra’ dhīraṁ,
companion, one who lives well, a wise one,

rājā va rāṣṭaṁ vijitaṁ prahāya,
like a king who abandons his conquered kingdom,

eko ccare mātaṅgāranne va nāgo.
one should live alone like a solitary elephant in the forest.

No ce labhetha nipakaṁ sahāyaṁ
If you do not find a prudent friend

saddhiñcaraṁ, sādhuvihāridhīraṁ,
or companion, one who lives well, a wise one,

rājā va raṭṭhaṁ vijitaṁ pahāya,
like a king who abandons his conquered kingdom,

eko care mātaṅgaraññe va nāgo.
one should live alone like a solitary elephant in the forest.

[11 ≈ Dhp 330]

Ekassa caritaṁ śreyo, nāsti bāle bitīyatā, Bitīyatā, companionship, is an alternative form in Patna for normal Sanskrit dvitīyatā.
It is better to live alone, there can be no companionship with a fool,

eko ccare na ca pāpāni kayirā,
one should live alone and not do anything bad,

appussuko mātaṅgāranne va nāgo.
unconcerned like a solitary elephant in the forest.

Ekassa caritaṁ seyyo, natthi bāle sahāyatā,
It is better to live alone, there can be no friendship with a fool,

eko care na ca pāpāni kayirā,
one should live alone and not do anything bad,

appossukko mātaṅgaraññe va nāgo.
unconcerned like a solitary elephant in the forest.

[12 ≈ AN 4.17]

Chandadoṣabhayā mohā yo Dhammaṁ ativattati,
He who, through desire, hatred, fear or delusion, transgresses Dhamma, Other translations of this verse and the next by Cone (If anyone...) and Bodhi (If through...) see a conditional sense here, but there is no conditional word, and no need to use one, as the verse makes perfect sense as a direct statement.

nīhīrate tassa yaśo, kālapakkhe va candramā.
his fame diminishes, like the moon in the dark fortnight.

Chandā dosā bhayā mohā yo Dhammaṁ ativattati,
He who, through desire, hatred, fear or delusion, transgresses Dhamma,

nihīyati tassa yaso, kālapakkhe va candimā.
his fame dimishes, like the moon in the dark fortnight.

[13 ≈ AN 4.18]

Chandadoṣabhayā mohā yo Dhammaṁ nātivattati,
He who, through desire, hatred, fear or delusion, does not transgress Dhamma,

āpūrate tassa yaśo, śuklapakkhe va candramā.
his fame increases, like the moon in the bright fortnight.

Chandā dosā bhayā mohā yo Dhammaṁ nātivattati,
He who, through desire, hatred, fear or delusion, does not transgress Dhamma,

āpūrati tassa yaso, sukkapakkhe va candimā.
his fame increases, like the moon in the bright fortnight.

Jamavarggaḥ
The Chapter about the Pairs

 

last updated: November 2017