நாலயா

ஆகில ெமாழிெபய
ேபா ம எ

Naladiyar verses with English Translation

by Rev. G.U. Pope and F.W. Ellis

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 2

நாலயா
ஆகில ெமாழிெபய - ேபா ம எ
Naladiyar verses with English Translation

by Rev. G.U.Pope and F.W. Ellis

Source:

Naladiyar

with Translations in English by

Rev. Dr. G.U. Pope and Mr. F.W. Ellis

Forward by Dr. M. Varadarajanar

The South Indai Saiva Siddhantha Works Publishing Society

Tinnevelly, Madras- 1

© 1963 (first edition March 1958)

Publication No: 927

Appar Achakam, Madras-1.

--------------

CONTENTS

Forward

Introduction

Index to Chapters

Text and Translation

F.W. Ellis' Translation of some Quatrains

Index to Quatrains

--------
FOREWORD

Of the great ancient works of Tamilnad known for their moral profundity and weighty

comments on life and thought, Tirukkural and Naladiyar stand foremost. The
 3

proverbial saying "நாஇரெசா  உதி '' (the couplets of Tirukkural

and the quatrains of Naladiyar are the best of ethical sayings) glorifies their value in a

single sentence. Great ethical and philosophical utterances have been rendered in

poetic form in Naladiyar. The poetic value of the stanzas cannot be underestimated

although it is true that their moral value pre-eminently appeals to the readers. W. H.

Hudson observes: “there is no reason why poetry should not be the outcome of

philosophy and the vehicle of philosophic truth without sacrificing anything of its

essential poetic qualities and graces.” Naladiyar belongs to that category of poetry

which celebrates philosophic truth without sacrificing itsessential poetic charm. The

writers of these stanzas were poets who also wished to be great teachers and

moralists.

The authorship of this work is ascribed to a group of Jain ascetics who lived in the

third or fourth century A.D. Its compilation has a tale to tell. In a critical situation of

famine in the Pandiya Country, a group of eight thousand Jain ascetics left their

place each leaving a stanza behind him. Of them four hundred are said to have been

selected and compiled. The stanzas themselves testify to the fact that this is not the

work of a single author, but of many belonging to the same school and age. That is

why we find repetition of ideas as in stanzas 207 and 210 and similarity of expression

as in stanzas 230 and 238. That this work is later than Tirukkural is evident from the

classification and arrangement of chapters on the model of the latter, the whole work

consisting of three parts and each chapter containing ten stanzas. But this

classification is not so apt and so complete as in Tirukkural, as may be seen from the

loose connection of the following stanzas to the chapters in which they are placed :-

Stanza No. Chapter No.

33, 34, 35, 39, 40 4

58 6

78 to 80 8

102 11
 4

111 to 120 12

124 to 126, 128 13

181 to 183 19

The words and ideas expressed in stanza No.305 are not different from those of the

Tirukkural couplets Nos. 1061 and 1069.

This is a Jain work laying great stress on renunciation. The ascetic note is struck in

almost all the chapters except those on High birth (15), The Support of kindred (21),

Scrutiny in forming friendships (22), Bearing and forbearing in friendship (23), Unreal

friend ship (24) and Chaste matronhood (247). Yet, like Tirukkural, it appeals to the

learned of all religions and sects by virtue of the eternal truths it explains and the

moral philosophy it expounds. There is also a special effectiveness in elucidating

certain ideas in four lines with appropriate emotional fervour as in stanzas 36, 40 and

83, which is not so easily possible in the couplets of Tirukkural.

The whole struggle of the human race from barbarism to civilisation is one

continuous effort to maintain and extend its moral dignity. The learned among the

ancient Tamils had perceived this clearly and laid due emphasis in their teachings on

the moral and ethical aspects of human life. The Tamils are fortunate enough in

having preserved these noble teachings in their ancient language and, as Dr. G. U.

Pope has remarked, “Tirukkural and Naladiyar throw a flood of light upon the whole

ethical and social philosophy of the Tamil people.” Dr. Pope's characteristic

enthusiasm, sincerity and passionate search for truth enabled him to realise the

value of these works and introduce them to the Westerners through his translations.

He carried out his project very successfully. The grammatical notes, the metrical

introduction and the lexicon and concordance appended to his translation are

scholarly and instructive. His translation has an inspiring quality and is nowhere a
 5

travesty of the original. We are greatly indebted to him for his valuable services to the

advancement of Tamil language and literature.

The South India Saiva Siddhanta Works Publishing Society deserves our

congratulations and thanks for having published this useful translation of Naladiyarby

a renowned scholar and ardent lover of Tamil. F. W. Ellis' translation of some of the

stanzas given at the end of the book adds to the value of this publication.

Madras-30, 17-2-1958. M. Varadarajan

----------
INTRODUCTION

THIS edition of a popular Tamil Classic was undertaken mainly with the view of

assisting Europeans to acquire some acquaintance with classical Tamil. It is intended

to be taken up after the study of the Second Catechism of Tamil Grammar; and is a

companion volume to the Kurral: these two great works serving as mutual

commentaries, and together throwing a flood of light upon the whole ethical and

social philosophy of the Tamil people.

I am not without a hope and belief that such editions of their great classics may find
favour with some at least of the great multitude of young Tamil men who pursue with

enthusiasm and fair success their English studies, but are, I apprehend, in some

danger, alas ! of neglecting their own wonderful language.

To avoid repetition, the student is referred to the introduction to the Kurral for

information on many matters connected with Tamil, and important to those who

would thoroughly master the Naladi.

This work is recommended to the student of Tamil for several weighty reasons.
 6

These are not so much the originality of its teaching, as the peculiar terseness and

vigour of its style ; and the fidelity with which it reflects the thoughts and ideas of the

great mass of the Tamil people, and indeed of the yeomanry of India ; for, though

composed most probably by Jains, it contains scarcely any traces of their peculiar

tenets. For these the student must read the Jivaga Chintamani, and this is no

easytask, though made easier by the publication of an admirable edition of it by Mr.

Ve. Caminathaiyar.

The Naladi-nannurru, or ‘Four Hundred Quatrains,' is often called the Vellalar-

Vetham, the ‘Bible of the Cultivators of the soil.'

Not only is it one of the text-books prescribed for the Oriental Honour School of this

University, but it is moreover a chief subject of examination in the Madras University;

and is taught, in some shape, in every vernacular school in the Tamil country.

I have therefore in my official capacity prepared under some disadvantages, this

edition, in the hope of bringing at least a few European minds into closer contact with

those of our Tamil fellow-subjects; and of inducing young Tamil students to bring the

freer and more invigorating, though more laborious methods of European study to

bear upon their own great classics.

A recent Tamil editor of the Naladi begins his preface with these words, "The

Naladiyar is one of the moral text-books emanating from the (Madura) Academy,

(சக) and, therefore, came into existence 4000 years ago!'

He also gives, with slight variations, the current tradition regarding the 400 quatrains.

It is briefly this : ‘Once on a time, 8000 Jain ascetics, driven by famine, came to a

Pandiyan king and were supported by him. When the famine was over they prepared
 7

to return to their own country, though the king wished to retain the learned strangers

who added lustre to his court. At last the poets were driven to depart secretly by

night. In the morning it was found that each bard had left on his seat a quatrain.

These were examined and found to differ widely from one another. The king then

ordered them all to be thrown into the river Vaigai, when it was found that the palm-

leaf scrolls containing these 400 quatrains ascended the river against the current,

and came to the bank. To these the king gave the name of Naladiyar (the

quatrainists).' Some other verses reached the banks at various spots, and are found

in two collections, called 'Old sayings' (பழெமாழி) and ‘The Essence of the way of

virtue' (அறெநறிசார). These atter works have never obtained the popularity

enjoyed by the Naladiyar; and I should regard them as mainly imitations due to a

later period, though some of the verses are certainly more or less ancient.

These traditions point to a collection of popular verses made after the impalement of

the Samanar (or Amanar - Jains, lit, 'naked ones'), perhaps in the time of Sundara

Pandiyan (or Kun-Pandiyan), who probably lived in the twelfth centuryA.D.

These verses, mainly but not, I think, exclusively of Jain origin, were doubtless

expurgated by the Caivas, under whose chief guardianship Tamil literature has since

remained.

They were re-edited, interpreted, arranged, and forced into a kind of parallelism to

the Kurral by Pathumanar (‘a lotus'), of whom nothing is really known. I have printed

an elegant invocation ascribed to him. No other editor has done much for the

quatrains.

The fact that to them exclusively the title of Naladi (or quatrain) was given seems to

render it probable that they constitute some of the earliest specimens of this elegant

metre, the Alcaic of Tamil.

 8

As might be expected from their history, no consistent and developed system of

philosophy, religion, or morals can be deduced from them; and it may be said with

truth that these utterances have too little sequence and connexion to admit of any

scientific criticism. Yet it is a kind of merit to put a happy point upon it commonplace;

and these epigrams, drawn sometimes from Sanskrit sources and oftener forming the

ground of ornate Sanskrit verses, written in imitation or rivalry, have become

household words through all South India.

I am unwilling to enter here on any discussion of the date of this and other Tamil

classics, since there are scarcely any ascertained facts or ancient inscriptions from

which to reason. The discussion of these matters requires aptitude, leisure, and

opportunity for archaeological research (and these I do not possess), in addition to a

critical acquaintance with Tamil literature. The want of this last essential has

rendered many otherwise profound researches almost valueless. A very careful

consideration of many masterpieces of Tamil literature leads me to think that

between A. D. 800 and 1200 the greatest of these works were composed. Internal

evidence, as far as I see, is all we have to rely on.

Hiouen-Thsang, the Buddhist pilgrim who visited the continent of India in 640 A. D.,

says that in Malakuta the people were not much addicted to the cultivation of

literature, and only valued the pursuit of wealth; and mentions Jains as the most

prominent sect. Now, this Malukuta, must be Malakotta, Malainadu, Malaya,

Malayalam, and seems to have included the whole Southern part of the Madras

Presidency (Hultzsch, South-Indian Inscriptions, vol, ii part i, p. 2 note) : the Pandya

and Cera Kingdoms.

The Jains were great students and copyists of books (Burnell, S. I. Palaeography, p.

88). We may feel quite sure that the seventh century A. D., at the latest, saw the
 9

beginning of Tamil literature under Jain auspices. Perhaps the Jains fostered the

vernaculars partly out of opposition to the Brahmans. Reformers and missionaries,

who generally address themselves to the intelligent middle classes, have often been

the most assiduous students and promoters of the vulgar tongues. Quatrain 243 of

the Naladishows the feeling of hostility that existed between North and South :

between Hindus and Jains. The great antiquity of Tamil, which is the one worthy rival

of Sanskrit, is abundantly plain.

The ancient grammatical works existing in Tamil, and its wonderful metrical system,

prove its assiduous cultivation for long ages. An elaborate, scientific series of metres,

such as Tamil glories in, adapted to every style and theme of composition, is the

growth of centuries. Classical Tamil bears every mark of slow and natural evolution;

but the subject is complicated by the number of works in circulation falsely attributed

to old writers. The many really ridiculous forgeries of this kind bring discredit on all

Tamil literature. Tamil scholars should banish, among other things, such spurious

works as many of those attributed to Agastya, Avvai, Pattanattu-pillai, and others.

There is no mention of God in the Naladi (save in the quite modern invocation) and

no trace of religion. In this respect the quatrains differ from the Kurral. There are

indeed a few poetical references to certain deities, and allusions to popular beliefs

and rites, but the bards evidently were not orthodox Hindus.

The misery of embodiment (பிறவி) in successive and infinitely varied forms, and the

bliss of release (தி) from all of these, are often expressed and illustrated with

every kind of figure. It is assumed that always, to all, conscious existence on earth,

as well as in any heavens or hells, is an absolute evil. Here, of course, we find

ourselves in antagonism.
 10

Yet pervading these verses there seems to me to be a strong sense of moral

obligation, an earnest aspiration after righteousness, a fervent and unselfish charity,

and generally a loftiness of aim that are very impressive. I have felt sometimes as if

there must be a blessing in store for a people that delight so utterly in compositions

thus remarkably expressive of a hunger and thirst after righteousness. They are the

foremost among the peoples of India, and the Kurral and Naladi have helped to make

them so.

It is in vain to discuss elaborately the origin and possible sources of the work. The

majority of the verses were almost certainly sung by Jain ascetics, yet there are a

few that seem to be from the Maha bharata, and undoubtedly many of the quartrains

are fragments of the old ethical teaching which goes under the name of Niti-Castra.

The history of south India permits us to expect to trace not only Buddhist, or Jain, but

also Greek, Chiristian, and even Muhammadan influences in the early Tamil classics,

as much almost as those inspired by Sanskrit writings. When we examine each

quatrain as an artistic whole kind of cameo--we find that there are several distinct

and clearly marked types. Some of these may be conveniently arranged in classes.

1. There are the simply didactic.

Here the student must first master the third and fourth lines, in which is enunciated

the truth, precept, or principle, of which the former part of the quatrain gives the proof

or illustration. This is a prevailing type also in the Kurral. A Venba verse, like a

sonnet, should have a very effective and striking finish.

This is seen in the first quatrain, where the aphorism is, 'worldly prosperity is a thing

of no account’.

This axiom is illustrated by a matter of daily experience. The connective is எனி = 'if

this is an undeniable fact, then.......,' Compare also 293.

 11

2. One class of the didactic quatrain depends for its effectiveness chiefly on some apt

and ingenious simile, illustration, or analogy. To us some of these seem forced and

fanciful conceits, but we really are not always in a position to judge or rightly estimate

them.

In 290 the aptness of the figure, the beauty of the expression, the wonderful

terseness of the conclusion, together with the perfection of the form and rhythm,

leave nothing to be desired.

3. In some of these the simile is simply thrown in, while the most prominent thing is

the clear enunciation of a truth. Here the whole runs on like rhetorical prose.

Examples of this are 8, 49, 87.

4. Some are cumulative, with or without a climax.

Thus in 65 we find three statements, with a thread of connexion : 'It is the difficulty of

the achievement that makes it meritorious.' In 80 we have three precepts. In 100

there is a climax. See 4, 55, 88.

5. Others are enumerative, where the various parts and accessories of some idea

are summed up. See 74, 81, 83, 34, 119.

6. A few are antithetic, suggesting a contrast with or without a simile; as, 48, 51, 52,

89.

7. A very few contain puns. So 39, 56.

If I am not deceived there is in many of these verses something far beyond mere

technical skill. At times by a few happy touches an idea is expressed in such apt

language, and illuminated by such a picturesque use and adaptation of familiar

 12

words, each chosen with truest and most accurate discrimination, that the quatrain

becomes a group of life-like pictures, on which the mind is fain to linger long, and to

which it recurs often. In this matchless verse (135) —

க வி கைரயில க!பவ# நா$ சில

ெம ல நிைன கி! பிணிபல — ெத$ளிதி
ஆரா)* தைம+ைடய க!பேவ நீெராழிய0
பா 1கி! ெறாி*2. -

not a syllable could be spared; while almost every word is common and easy, yet is

the very fittest and is used in its exact meaning. It is somewhat archaic ;— has a
fascinating air of mystery;—pleasantly exercises and amply rewards the student's

ingenuity ;— seems dark at first, but once lit up, sparkles for ever.

Thus கைர = shore suggests a metaphor: 'learning is the shoreless—infinite—ocean.'

Then comes the simple antithesis, ‘the learners days are few’. In Tamil the use of the

same root twice (in க வி and க!பவ#) and again in the third line (க!பேவ) imparts

an added charm.

Into these perfectly (to Tamil ears) harmonious lines is compressed a whole chapter:

‘The subjects of study (க வி with a plural verb) are infinitely numerous ; but the

learners' days are few : and if it be calmly thought out, men are liable to many

diseases. [பிணி = natural infirmities or “bonds," that enfeeble and restrict.] Youthful

enthusiasm may lead men to anticipate great and varied triumphs ; calm reflection

teaches them their natural weakness. So, men. should learn with discrimination

(ெத$ளி2), examining closely (ஆரா)) things befitting (அைம, “suit, satisfy, gladden')

them, with intelligence (ெதாி*2) like that of the bird (the semi-divine Hansa), that
 13

drinks only the milk and leaves the water, when these mingled are presented to it. Of

course this last is received as a fact!

I have gratefully to acknowledge the liberal assistance of the Secretary of State for

India in Council as formerly in the case of the Kurral. The Delegates of the Clarendon

Press procured type especially for the book, and made the arrangements by which

this Tamil classic is issued with a typograpical accuracy hardly ever attained in a

similar work. To them my most grateful thanks are due.

His Highness the Maharaja of Travancore has also subscribed liberally to the work.

To the skill, patience, and unwearied zeal of Mr. Pembrey, Oriental reader at the

Clarendon Press, it is mainly due that no table of errata is needed to a work so

complicated and difficult.

It will be seen that the editor and translator has sought carefully and patiently to

interpret his authors, and has avoided all controversy. His aim in this work has been

simply to introduce Tamil thoughts to English students. We need to understand one

another and love one another, if we are to be of any mutual benefit. He who knows

and loves 'sweet' Tamil may come to know and love those to whom it is so dear, and

thus to be known and loved by them.

Indian Institute, Oxford,

February, 1893. G. U. Pope.

-------------
 14

உைற - INDEX
அதிகார
கட+$ வா32 : Invocation

பதி 1 - Part I அற"#பா - On Virtue

1. ெச வநிைலயாைம : The Instability of Prosperity

2. இளைம நிைலயாைம : Youth Abides Not

3. யா ைக நிைலயாைம : The Bodily Frame Endures Not

4. அற வ45த : The Might of Virtue

5. 6)தைம : Impurity

6. 2ற+ : Renunciation

7. சினமிைம : The Absence of Anger : Meekness

8. ெபாைற5ைடைம : Patience

9. பிற# மைன நயவாைம : The Not Desiring Other Men's Wives

10. ஈைக : Liberality

11. பழவிைன : Old Deeds

12. ெம)ைம : Truth : Reality

13. தீவிைனயச : Dread of Evil Deeds

பதி 2 - Part II ெபா$%பா - On Wealth

14. க வி : Learning

15. 70பிற08 : High birth

16. ேமம க$ : Great Men

17. ெபாியாைர0 பிைழயாைம : Avoidance of Offence to the Great

18. ந 4ன9ேச#த : Association with the Good

19. ெப1ைம : (Moral) Greatness

20. தாளாைம : Preserving Energy

21. :!ற* தழா : The Support of Kindred

22. ந;பாரா)த : Scrutiny in Forming Friendship

23. ந;பி! பிைழ ெபாத : Bearing and Forbearing in Friendship

 15

24. <டா ந;8 : Unreal Friendship

25. அறி+ைடைம : The Possession of Practical Wisdom

26. அறிவிைம : The Lack of Practical Wisdom

27. நறியி ெச வ : Wealth that profits not

28. ஈயாைம : Absence of Charity; or, the Miser

29. இைம : Poverty

30. மான : Honour (Self respect)

31. இரவச : The Dread of Mendicancy

32. அைவயறித The Knowledge of the Assembly

33. 8 லறிவாைம : Insufficient Knowledge

34. ேபைதைம : Utter Folly

35. கீ3ைம : Lowness

36. கயைம : Baseness

37. பெனறி : Miscellaneous Topics

38. ெபா2மகளி# : Wantons

39. க!8ைட மகளி# : Chaste Matronhood

பதி 3 - Part III காம"#பா - On Love (or Pleasure)

40. காம=த4ய : The Characteristics of Love

F. W. Ellis' Translation of Some Quatrains

பா; த! றி08 அகரவாிைச
Glossary

-------------
 16

நாலயா - ஆகில ெமாழிெபய - ேபா ம எ

NALADIYAR --English
--English Translation by Rev. Pope and Mr. Ellis

கட' வா)"#
(ேநாிைச ெவபா)
வாஒ வி 4 வரவறியா வா)ைமயா
கா நில ேதாயா கட+ைள - யாநில
ெசனி 5றவணகி ேச# 2எ உ$ள2
னி யைவ7க எ.

INVOCATION

Knowing, like bow displayed in heav'n, man's advent here,

To earth my head I bow, to God in truth draw near,

Touch of whose foot earth never knew; thus what my mind

Conceives, I pray may happy consummation find.

This invocation is said to be by the Commentator Pathumanar.

--------------

பதி 1. அற"#பா /PART I. ON VIRTUE

அதிகார 1. ெசவ நிைலயாைம / Ch. 1. The Instability of Prosperity

1. இ- ெசவராயி$பவ நாைள பி/ைசெய0பவ ஆவ

அ:ைவ உ7 அம#*தி லா$ ஊ;ட
மசிைக நீ கிஉ டா1 — வறிஞரா)
ெசறிர0ப# ஓாிட2 <3எனி ெச வஒ
டாக ைவ க!பா! ற.
Who today dine luxuriously tomorrow beg

Those who ate erewhile, course after course, food of six flavours, supplied by their

complaisant spouse, now roam as paupers and beg a mess of pottage here and

there; if so, let wealth be counted as a thing of nought!

 17

2. ெசவ நிைலயா#.
நிைலயா#. ப"#10 வா)க.
வா)க.
2க$தீ# ெப19ெச வ ேதாறிய கா ெதா;0
பக நட*த<3 ப லாேரா க
அகற யா#மா; நி லா2 ெச வ
சகட கா ேபால வ1.
Wealth abides not, share it and enjoy

When you own ample wealth acquired by blameless means, with many sharing eat

the grain that steers have trodden out! In centre poised prosperity stands with no

man, but revolves like the waggon's wheel.

3. ம-ன$ த- நிைல ைல3# மா4வ.

மா4வ.
யாைன ெய1த ெபா4ய ைடநிழ!கீ3
ேசைன தைலவரா) ெசேறா1 — ஏைன
விைனஉல0ப ேவறாகி B3வ#தா ெகாட
மைனயாைள மா!றா# ெகாள.
Mighty warriors fall.

Those who rode resplendent forth on the neck of an elephant, beneath the state

umbrella's shade, as the leaders of the host, when 'other deeds' destroy, shallchange

and fall, while foes lead away their wives as captives.

4. ெபா$க ெதாைலகி-றன.
ெதாைலகி-றன. சா' வ$கி-ற#.
வ$கி-ற#.
நிறன நிறன நி லா எனஉண#*
ெதாறின ஒறின வ ேல ெசயிெச)க
ெசறன ெசறன வா3நா$ ெச2ட
வ*த2 வ*த2 <!.
Do your duty, knowing the instability of all things.Time flies! Death comes!

The things of which you said, ‘they stand, they stand,' stand not; mark this, and
perform what befits, yea! what befits, with all your power! Your days are gone, are

gone! and death close pressing on is come, is come!

5. 5-ேன அற6ெச4க.
அற6ெச4க. பி-ேன சா' வ$கி-ற#.
வ$கி-ற#.
 18

எனாC ஒத ைக5ற0 ெப!ற கா!

பினாவ ெத பி7திரா — ேன
ெகாதா# உய0ேபாவ# ேகா7 தீ <!ற
ெதாதா ெச  :ர.
Give before death comes.

When you have gained and hold in hand any single thing, retain it not with the

thought, ‘This will serve some other day!’ Those who have given betimes shall

escape the desert road along which death, an unyielding foe, drags his captives

away.

6. இற"த தி1ண.
தி1ண. அற"ைத ாிக.
ாிக.
இைழதநா$ எ ைல இகவா பிைழெதாாீஇ
<!ற தி2வ*தா# ஈகி ைல — ஆ!ற0
ெப1ெபா1$ ைவதீ# வழ மி நாைள
தழீஇதழீஇ தண ப.
Death inevitable. Hoard not !

Man's days pass not their assigned bound. None here on earth have ever escaped

death's power, made off and got free. O hoarder of ample wealth, dispense it! On the

morn the funeral drum will sound.

7. மா4வைத நீ9க ம9களா 5யா#.

5யா#.
ேதா!றசா ஞாயி நாழியா ைவக
<!ற அள*2= நாEF — ஆ!ற
அற9ெச) த1EைடG# ஆ மி யா1
பிற*2 பிறவாதா ாி .
Death inevitable.

Death every day takes that fount of light the sun as a measure, metes out your days,

and so devours.Do deeds of virtue full of kindly grace. Though all are born, none are

exempt from death.

8. ெசவ ேமக"# மி-னைல ேபா-ற#.

ேபா-ற#.
 19

ெச வ#யா எ தா ெச +ழி எணாத

8 லறி வாள# ெப19ெச வ — எ 4!
க1ெகாH வா)திற*த மிC0ேபா ேதாறி
ம1கற ெக; வி.
The wealth of the foolish like the lightning's flash.

The ample wealth of men of mean understanding, who say, ' We're rich,' yet ponder

not their path and end, appears, and perishes, and leaves no trace; like the flash,

when the black thunder-cloud by night opens its mouth.

9. ஈயாதவ- ெபா$ எலா இழபா-

உணா ஒளிநிறா ஓ 8க3 ெச)யா
2ன1 ேகளி# 2ய#கைளயா — ெகாேன
வழகா ெபா1$கா தி10பாேன அஆ
இழ*தாஎ ெறண0 ப.
The miser loses all.

He eats not, sheds no light of splendour around, performs no deeds that merit lofty

praise, soothes no sorrow that choice friends feel, spends nought, but hoards his

wealth in vain : “Aha! he's lost it all,' shall men pronounce.

10. ஒ- ஈயாதவ- ேதனீைய ெயாபா-

பா-.
ெயாபா-.
உடாஅ2 உணா2 தஉட8 ெச!
ெகடாஅத ந லற ெச)யா# — ெகாடாஅ2
ைவதீ;7னா#இழ0ப# வாேதா) மைலநாட
உ)தீ; ேதனீ காி.
The miser like the honey-bee.

Those who stint in clothes and food, and mortify their bodies, yet do not deeds of

deathless virtue, and bestow nothing, hoarding shall suffer loss:— Lord of the cloud-

capped hills !--this the hoarding honey-bee attests.

---------
 20

2. இளைம நிைலயாைம / Ch. 2. Youth Abides Not

11. இளைமயி ஒ<9க5ட- வா)க.

வா)க. 5#ைம வ$வ# உதி.
உதி.
நைரவ1 எெறணி ந லறி வாள#
ழவி யிடேத 2ற*தா# - 8ைரதீரா
மனா இளைம மகி3*தாேர ேகா ஊறி
இனா ெகI*தி10 பா#.
Age will come. Be wise early

"Grey eld will come,’—the wise remembering this renounce the world even in tender

age; but they who joy in youth, unstable, never free from fault, shall erewhile painfully

rise up leaning on a staff.

12. எலா நிைலயிலாதன.

நிைலயிலாதன.
ந;8நா# அ!றன ந லா1 அஃகினா#
அ!8 தைள5 அவி3*தன — உ;காணா)
வா3த4 ஊதிய எCடா வ*தேத
ஆ3கல தன க4.
All is vanity.

Served are the ties of friendship; minished are the pleasant ones; love's bonds are

loosened too; then look within and say, what profit is there in this joyous life of thine ?

The cry comes up as from a sinking ship!

13. மனித9 =ப$வ ெக09.

=ப$வ அழைக9 ெக09.
ெசா தள#*2 ேகா ஊறி ேசா#*த நைடயினரா)0
ப கழ பட பழிகா - இ ெசறி*2
காம ெநறிபட1 கணினா# கி ைலேய
ஏம ெநறிபட1 மா.
Men are loath to give up bodily pleasures.

Speech falters, they lean on a staff, and walk tottering, their teeth fall out; yet, till the

vessel (the body) is scorned by all, they linger in the house, still indulging fond

desires; to these no way of safety opens out.

 21

14. இளைமயி > மைனயா எழி பாரா%னீ.

தாழா தளரா தைலநகா தறா
Bழா இற  இவ$மா; — காழிலா
மம#ெகா$ மா*த# கணகா * தைக ேகா
அமைன ேகா லாகிய ஞா.
The cherished wife of your youth.

To men that cherish weak desire for her that's doomed to droop and fail, supporting

her palsied limbs with a staff, and then to fall and pass away, what anguish comes,

when she grasps in her hands the staff her mother held!

15. தைல5ைற தைல5ைறயாக இற பிற ெதாட3# வ$கி-றன.

வ$கி-றன.
என தாயாகியா$ எைனஈ கி;
தன தா) நா7ேய ெசறா$ — தன தா)
ஆகி யவE அ2வானா தா)தா) ெகா
ேட  அளிதிL +ல .
Endless series of successive generations.

My mother bare me, left me here, and went to seek her mother, who in the selfsame

manner has gone in search; and thus in ceaseless round goes on the mother-quest.

Such is the grace this world affords !

16. பயி0 ஆ0 இைல?10 மகி)வ# ேபா-ற# வா)'.

வா)'.
ெவறிஅய# ெவகள2 ேவ மக பாணி
றியா# நகணி ன# தயக
மறி ள உடன மனா மகி3சி
அறி+ைட யாள#க இ .
The lamb before the sacrificer.

The lamb in the ruddy slaughter-house will crop the fragrant shoots that dangle from
the garland in the slayer's hand; such transient gladness of the thoughtless, youthful

hour is never found amid the wise.

 22

17.
17. ப<"த பழ ம%0 உதிரா#.
உதிரா#. இளைமயி@ மனித இறப.
இறப.
பனிப ேசாைல0 பயமர ெம லா
கனிஉதி#*2 B3*த! றிளைம — நனிெபாி2
ேவ!கண$ எறிவைள ெவஃகமி ம!றிவE
ேகா!கண ளா  னி*2.
Fruit only ripens to fall. Youth leads to decay.

The sweet fruit from every tree that bears in the dewy grove must fall to earth. Thus

youth decays. Desire not her whose eyes gleam bright as darts. Full soon she too will

walk bent down, with a staff to aid her dim sight.

18. எ- உட நல ேம@ ேம@ மாறிவ$

வ$. ஒ$ நிைலயிலாத#.
மாறிவ$. நிைலயிலாத#.
ப1வ எைன2ள ப 4பா ஏைன
இ1சிைக5 உMேரா எ—வாிைசயா
உ$நா;ட ெகா$ள0 பதலா யா ைக ேகா$
எணா# அறி+ைட யா#.
Constant anxieties about health.

’How old are you ?' 'How last your teeth ?' and, ‘Do you eat two courses yet?' men

ask with kindly courtesy. By such close questions urged, the wise will learn to judge

the body as a thing of nought.

19. நாைள9 கட"தா# நவிைன ெச4

ம!றறிவா ந விைன யாஇைளய எனா2
ைக2டா ேபா3ேத கரவா தற9ெச)மி
!றி யி1*த கனிெயாழிய தீவளியா
ந!கா) உதி#த உ.
Against Procrastination.

Say not, 'in after time we'll learn virtue, we're young;' but while wealth is yours

conceal it not; do virtuous deeds. When evil tempests rage, not the ripe fruit alone,
but the unripe fruit's fair promise also falls.

20. தா4 அலற பிைளைய9 Aவ- ெகாகிறா-.

ெகாகிறா-.
 23

ஆ$பா# 2ழ அ1ளி <! ைமயா

ேதா$ேகா08 காலதா ெகா)மி —N$பி2 கி0
பி$ைளைய தா)அலற ேகாடலா ம!றத
க$ள கைட0பி7த ந.
The infant slain by death.

Relentless death is roaming round, and eyes his man! 'Tis true. Take up your wallet,

scape betimes. He bears away the new-born babe, while the mother sorely laments.

It is good to bear in mind his guile.

--------

3. யா9ைக நிைலயாைம / Ch. 3. The Bodily Frame Endures Not

21. வைம?ைடய ம-ன$ ம1ேம மவா.

மவா.
மைலமிைச ேதா மதிய ேபா யாைன
தைலமிைச ெகாட ைடய# — நிலமிைச
29சினா# எெற2 6!ற0ப; டார லா
எ9சினா# இL+லக தி .
Mighty kings die.

Even kings that rode on elephants beneath the state umbrella's shade, like the moon

appearing over some bill, have had their names proclaimed on earth as dead ;— not

any in this world have escaped.

22. வா) நா பற3ேதா0கி-ற#.

பற3ேதா0கி-ற#. ம9க%பிறபிாிய நா0க.
ம9க%பிறபிாிய பயைன நா0க.
வா3நா; கலகா வயெகாளி ம7ல
B3நா$ படாஅ ெதIதலா — வா3நா$
உலவா ஒ08ர வா!மி யா1
நிலவா# நிலமிைச ேம .
Time is fleeting,—use it

As the measure of your days the shining orb each day unfailing rises; so before your

joyous days have passed away, perform ye 'fitting deeds of grace'; for none abide on

earth.
 24

23. உலகி #-ப5 இ-ப5 மாறி மாறி வ$.

வ$.
மற கறக மண0பைற யாயின
அறவ# காேக பிண0பைறயா)0 — பிைற
ஒ4த உடாஎ )*2ேபா ஆேற
வ4 மா மாடா# மன.
Mutability of earthly joys.

The marriage drums that sounded out in the festive hall, there and that very day have

served for him as funeral drums! Men of lofty minds will note that thus it haps, and

will strive to gain the way to escape.

24. இற3தபி- பைற ெகா%0 இய.

இய.
ெசேற எறிப ஒ1கா சிவைர
நிேற எறிப பைறயிைன — நேறகா
 காைல ெகா;7C$ H7தீ ெகாெடIவ#
ெசதாைர சாவா# :ம*2.
The funeral.

They march and then strike once! A little while they wait, then strike the drum a

second time. Behold, how fine! The third stroke sounds. They veil it, take the fire, and

go forth :—the dying bear the deed!

25. ம9க வா)வி இ-ப இைலெய- சாபைற சாகி-ற#.

சாகி-ற#.
கண ெகா :!றதா# க ெல றலற0 (M
பிணெகா கா;)0பா# க - மணெகா
 ெடC உண#வினா! சா!ேம
ெடாெடாெடா ெடC பைற.
Death pours contempt on human joys.

To him, who, although he sees them bear the corpse to the burning ground, while

friends in troops loudly lament, boldly asserts that wedded life is bliss on earth, the
funeral drum speaks out, and mocks his vain utterance.

26. உயி பிாி3தபி- உடைப ேபாவ# அறியாைம.

அறியாைம.
 25

நா#ெதா தீ# கிெல நறா)* தட கிெல

பா#2ழி0 ெப)யிெல ப ேலா# பழி கிெல
ேதா!ைப5$ நி ெதாழிலற ெச)6;
<த 8ற0ப;ட கா .
The dead body

When the 'soul', that, taking its stand in this skin clad frame, has fully wrought its

works, and partaken of life's experiences, has gone forth, what matters it whether you

attach ropes to the body and drag it away, or carefully bury it, or throw it aside in any

place you light upon, or if many revile the departed ?

27. நீ9மிழிேபால நிலா# உட.

உட.
பமைழ ெமா ளி ப கா ேதாறி
ெகமிேதா# யா ைகெய ெறணி - தமா!ற
தீ#0ேபயா எண1 திணறி வாளைர
ேந#0பா#யா# நீ$நிலதி ேம .
The body a bubble

'Like a bubble, that in pelting rain appears full oft, and disappears, is this our frame.'

So sages have judged, steadfast in wisdom, and have decided to end this dubious

strife. On this wide earth who equal these?

28. மைலயி பட$ ம6Bேபா மைற? உட.

உட.
யா ைகைய யா08ைடதா0 ெப!றவ# தாெப!ற
யா ைகயா லாய பயெகா$க — யா ைக
மைலயா ம9:ேபா ேதாறிம! றாேக
நிைலயா2 நீ2 வி.
The body like a cloud on the hillside.
Those who've gained and held fast by this well-knit frame (a human body) should

take the gain the body they have gained is intended to yield. Like a cloud that

wanders over the hills, the body here appears, and abiding not, departs leaving no

trace behind.
 26

29. >னி பனிேபா உட வி<

8 =னிேம நீ#ேபா நிைலயாைம எெறணி
இனினிேய ெச)க அறவிைன — இனினிேய
நிறா இ1*தா கிட*தாத ேக$அலற
ெசறா என0பத லா .
The body like dew on the tip of a blade of grass.

Considering that all things are transient as the dew-drop on the tip of a blade of

grass, now, now at once, do virtuous deeds! "Even now he stood, he sat, he fell—

while his kindred cried aloud he died :' such is man's history!

30. Bற"தா C)3த ெதாட நிைலய-.

நிைலய-.
ேகளாேத வ*2 கிைளகளா) இ ேதாறி
வாளாேத ேபாவரா மா*த#க$ — வாளாேத
ேச ைக மரஒழிய ேசநீ 8$ேபால
யா ைக தம# ெகாழிய நீ2.
All human relationships merely temporary.

Unasked men come, appear in the home as kinsmen, and then silently go. As the

bird silently deserts the tree where its nest yet remains, and goes far off, so these

leave but their body to their friends.

-----------
4. அற-வ ?"த / Ch. 4. The Might of Virtue

31. பி/ைச9கார பிறவாச நிபா

அகதாேர வா3வா#எ றணா*2 ேநா கி0
8கதா ெபறாஅ# 8றகைட ப!றி
மிகதா வ1*தி இ10பாேர ேமைல
தவதா தவ9ெச)யா தா#.
The door closed. Too late.

‘Yet those within are blest,' so saying, they look up, but obtain no entrance: their

place is at the outer gate. There will they suffer much, who thro' lack of former
 27

penitence do no penance now. [In a former state penance won for them a human

shape. As men they have now failed.]

32. வா)நா கழி?.

கழி?. வ$3தி அற ெச4.
ெச4.
ஆவாநா ஆ க நைசஇ அறமற*2
ேபாவா நா எனா0 8ைலெந9ேச — ஓவா2
நிஞ!றி வா3தி எனிCநி வா3நா$க$
ெசறன ெச)வ 2ைர.
What wilt thou do in the end thereof?

Say not, O silly soul, we will live desiring wealth and die forgetting virtue! We'll say

that ceaselessly toiling thou shalt live long; but tell me, what wilt thou do when all thy
happy days are over?

33. விைனபய- #-பமா4 விைளவ# எ-றறிக.

எ-றறிக.
விைன0பய வ*த கா ெவ)ய உயிரா
மனதி அழி5மா ேபைத - நிைனததைன
ெதா ைலய ெதண# வாேர தமா!ற
ெத ைல இக*ெதா1+ வா#.
The wise accept the sorrows of life as retributive.

When the ‘fruit of deeds' is come, the fool sighs heavily, and all his soul dies out; but

those who reflect and say, ,'Tis old desert,' will pass beyond the bound of life's
perplexity, and escape (by devoting themselves to virtue).

34. பிறபி- பய- அற"ைத ாிவேத.

ாிவேத.
அ1ெபற யா ைகைய0 ெப!ற பயதா
ெப1பயC ஆ!றேவ ெகா$க — க1O#*த
சாேபா சால+ பிஉதவி ம!றத
ேகா2ேபா ேபா  உட8.
Virtue is the gain. The body mere refuse.
 28

As the gain from the mortal frame now reached —and which is so hard to reach —

with all thy might lay hold of virtue's lasting good. As the juice expressed from the

sugar-cane 'twill afterwards be thine aid, when the body goes like refuse flung away.

35. அறபய- அைட3ேதா இறபத அ6சா.

அ6சா.
க1பா;7 க;7 சிகாைல ெகாடா#
21ெபI*2 ேவகா 2யரா ழவா#
வ1*தி உடபி பயெகாடா# <!ற
வ1கா பாிவ தில#.
The same. The body only sapless stalks.

Those who have pressed the sugar-cane, and early taken the juice, when the refuse

heaped up burns, will suffer no grief: those who have toiled and gained the fruit won

from embodied existence will feel no pangs when death shall come.

36. சா' ெந$கிய# தம ாிக.

ாிக.
இெகா அெகா எெகா எனா2
பிைறேய நிற2 <!றெம ெறணி
ஒ1+மி தீயைவ ஒ  வைகயா
ம1+மி மாடா# அற.
Death stands waiting behind you. Delay not!

‘This day ?’ That day? What day? O question not the time! Bethink you death stands

behind you ever waiting! Put from you every evil thing; and with all your powers
embrace the virtue which sages teach.

37. உயிக%தி நவிைன ஒ-ேற.

ஒ-ேற.
ம களா லாய ெப1பயC ஆ5கா
எ2ைண5 ஆ!ற0 பலவானா — ெதா க
உடபி!ேக ஒ08ர+ ெச)ெதாIகா 2ப#
கிட*2ண0 பண0 ப.
Use the body to gain the world to come.
 29

When you examine closely the mighty gains to be acquired by birth in a human

shape, if they seem manifold, perform not deeds which suit the body's frame alone,

but deeds whose fruit is joy in the world to come!

38. த9கா9 உத'வ# மி9க பய- விைள9.

விைள9.
உற  2ைணயேதா# ஆலவி தீ7
இற0ப நிழ பய* தாஅ — அற0பயC
தா சிறிதாயிC த கா#ைக0 ப;ட கா
வாசிறிதா0 ேபா#2 வி.
A benefit conferred by the worthy on the worthy.

The banyan seed, though it be minute as one might see in dreams, grows to a mighty
tree of amplest shade; so gifts from a virtuous hand, received by a worthy hand,

though small, will hide the diminish'd heavens.

39. வா)நா கழிவ# க10 வ$3#க.

வ$3#க.
ைவக ைவக வர க அஃ2ணரா#
ைவக ைவகைல ைவ ெம றி8வ#
ைவக ைவக த வா3நா$ேம ைவத
ைவகைல ைவ2ணரா தா#.
Days pass.

Daily they see the passing day added to the sum of the days gone by, as a day that
is spent from out the store of their days, yet daily, as they see day dawn, they say

joyously, 'This day will abide with us till the close of day?’

40. இர3#யி வா)வைத வி0க.

வா)வைத இழி'என வி0க.
மான அ1கல நீ கி இரெவC
ஈன இளிவினா வா3ேவம — ஈனதா
ஊ;7ய கF உதிேச#* திL+ட8
நீ;72 நி!  எனி.
Why should man maintain the perishable body by dishonourable begging ?
 30

Parting with honour's jewel I might still consent to live a suppliant's life of shame, if

when maintained by such disgrace, this body could abide in strength and last for

length of days.

--------------
5. D4த-ைம / Ch. 5. Impurity

41. ேமேறா நீகினா நாறமா உட.

உட.
மா ேக3 மடந லா) எறர! சாறவ#
ேநா கா#ெகா ெநா)யேதா# 8 கிைல[#]— யா ைக ேகா#
ஈசிற கனேதா# ேதா அறிC ேவேம
கா ைக க7வேதா# ேகா .
Any slight wound may fester, and reduce the fairest form to a loathsome state.

‘O gentle maiden, fair and good !' These paragons that thus rave, know they not 'the

heavenly home invisible?’ Let a bit of skin be broken slight as an insect's wing, and

you need the stick that drives a way the crows !

[#] (பாட) 2சிைல.

42. மாத உட க10 மயக ஆகா#.

ஆகா#.
ேதா!ேபா#ைவ ேம ெதாைளபலவா)0 ெபா)மைற
மீ0ேபா#ைவ மா;சி 2டபானா — மீ0ேபா#ைவ
ெபா)மைறயா காம 8கலா2 ம!றதைன0
ைபமறியா0 பா# க0 ப.
The body's beauty only skin - deep.
If the body which, with a covering of skin above, possesses many apertures, owes its

beauty only to that outward cloak that veils the false (the inner foulness), then is it

fitting to say no word of lustful desire which hides the false from itself by the covering

veil, but to regard that body as an undeveloped embryo.

43. ஒபைனயா உட அ<9 நீகா#.

கா#.
த ேகால தி தைல நிைறய0 OP70
 31

ெபா) ேகால ெச)ய ஒழி5ேம — எ கா

உ7 விைன5$ உைற  என0ெபாிேயா#
கைக வி;ட மய .
Outward adornment is not inward purification.

Will impurity ever cease from the worthless body which the great have abandoned,

knowing it to be reeking with odours from processes connected with nutrition, though
aromatics be chewed, the head covered with garlands, and the body adornedwith

false splendour?

44. கேறா ெப1களி- க1க10 மயகா

ெதணீ# வைள ெபா1கய ேவ எ
கணி 8 மா க$ கவ!ற விேவேனா
உணீ# கைள*த கா = P றி;டன
கணீ#ைம கெடாI ேவ.
Female eyes shall not bewilder me !

Shall I abandon (my ascetic purpose) because blind, low men worry me, saying (that

woman's eye is like) the water-lily in the clear stream, or the warring carp, or a

javelin? I will pursue my virtuous way as having seen (that) the eye's real nature (is),

like (that of) the palm-tree fruit (which is) scooped out, after the water has been

drained off!

45. மைகய பெலழி மயவ அறிவிலா.

அறிவிலா.
 ைல ைகவ ெத றிைவபித!
க லா08 மா க$ கவ!ற விேவேனா
எ லா1 காண0 8றகா; தி#*2 க
ப ெல8 கெடாI ேவ.
The beauty of women's teeth shall not bewilder me.

Though worthless men untaught should fret my soul and rave of teeth like jasmine
buds and pearls, shall I forego my fixed resolve, who have seen in the burning

ground those bones—the fallen teeth —strewn round for all to see ?
 32

46. ட5த உ9க Aய# உட.

உட.
ட1 ெகாI+ 1தி5 எ8*
ெதாட1 நரெபா ேதா — இைடயிைடேய
ைவத த75 வல8மா ம!றிவ!$
எதிறதா$ ஈ#ேகாைத யா$.
'This vile body.'

(The body) is entrails, and marrow, and blood, and bone, and connecting tendons,

and skin, and here and there flesh interposed, and fat. In the midst of these, what

sort of a being is she who wears the fresh garlands?

47. மைகய ேம அழ ைமயைல விைள9.

விைள9.
ஊறி உவ#த க ஒப2 வா)08லC
ேகாதி ழபைல  பைத0 —ேபைத
ெப1*ேதாளி ெப)வளா) எCமீ0 ேபா#த
க1*ேதாலா கவிள க0 ப;.
The body disgusting.

The fool will address the earthen pot (the body), from which defilement oozes, which

from nine disgusting outlets scatters pollution, and in which slimy liquids move to and

fro—and say, 'O thou of the rounded arms,' ‘O thou with armlets decked, ‘—because

it is made bright to his eyes by a covering of black skin.

48. ச3தன Eஉட சா"திF பயனிைல.

பயனிைல.
பட அறியா# பசா*2 ேகாைத5
[#]ெகாபாரா;வா# க7ல#ெகா - ம70

ெபைடேசவ வகI ேப#தி; 2[§]

ைடசாகா டசி! ழி .
The body a prey to corruption.

They know not what the body is; with sandal paste and flowers they make it fine.

Have they not seen, I pray, the vultures and their mates in flocks with busy beaks

devour the body foul when the chariot-axle is snapt?

[#] (பாட) க. [§] த.

 33

49. வா)வி- இழிைவ ம1ைடேயா0 கா%0.

கா%0.
கழி*தா# இதைல கடா#ெந9 :;க
ழி*தா3*த கணவா) ேதாறி — ஒழி*தாைர0
ேபா!றி ெநறிநிமி இ!றித பெப
சா!ெகா சால சிாி2.
The eyeless skulls teach.

The skulls of the dead, at the sight of which the gazer fears, with deep cavernous

eyes appear, and grinning say to those who still survive, 'Guard well! In virtue's path

stand fast. This is the body's grace and worth.''

50. இ0கா%0 ெவ1டைல ந இமா நீ9

உயி#ேபாயா# ெவடைல உ;க சிாி2
ெசயி#தீ#  ெசமா0 பவைர — ெசயி#தீ#*தா#
க7! றிதவண எபதனா தைமேயா#
பட2$ ைவ0பதில#.
The sight of the skulls cures pride.

The skulls of the dead, grinning so as to excite disgust, cure the vain lovers of life of

their folly. Those who are cured of this folly, seeing (the skulls in the burning ground),

say “such is this body,' and so value themselves as nothing.

--------------

6. #ற' / Ch. 6. Renunciation

51. தவ"தி-5- பாவ நிலா#.

நிலா#.
விள 0 8கஇ1$ மா)*தா ெகா1வ
தவதி நி லாதா பாவ — விள ெந)
ேத)விட2 ெசறி1$ பா)*தா ந விைன
தீ#விட2 நி! மா தீ2.
Penitence puts sin to flight.
 34

As when a lamp enters darkness dies, so sin stands not before man's penitence. As,

when in a lamp the oil wastes, darkness rushes in, so evil takes its stand where

deeds of virtue cease.

52. கணித இல9கண கபதி பயனிைல.

பயனிைல. கடைம ெச4க.
ெச4க.
நிைலயாைம ேநா)H08 சா காெட ெறணி
தைலயாயா# தக1ம9 ெச)வா# — ெதாைலவி லா
சத ேசாதிட எறா கிைவபித!
பிதாி ேபைதயா# இ .
Put away useless studies.

The chief of men reflect on change, disease, old age, and death, and do their needful
work. Those who raving teach the endless round of sevenfold science, and the lore

of stars, are maddest of the foolish throng.

53. எலா ெபா$க நிலா 'லகி.

நிலா 'லகி.
இ ல இளைம எழி வன08 மீ <!ற
ெச வ வ4எ றிைவெய லா — ெம ல
நிைலயாைம க ெந7யா# 2ற0ப#
தைலயாயா# தாஉ)ய ெகா.
Renunciation at once.

The chief of men in quite thought discern how house, and youth, and beauty's grace,

and high estate, and wealth, and strength, all pass away; and thus, to save
themselves, prolonging not the time, renounce all these.

54. #-பவா)' இ#ெவ- #றப ேமேலா.

ேமேலா.
2ப பலநா$ உழ*2 ஒ1நாைள
இபேம காவ# ஏைழயா# — இப
இைடெதாி* தினாைம ேநா கி மைனயா
றைடெவாழி*தா# ஆறைம* தா#.
Pleasure and pain.
 35

Though wretched men suffer afflictions many a day, yet one day's delight they

eagerly desire. The men of calm and full wisdom, in pleasure's core see pain, and

quit the pleasant household paths.

55. =ேநா4 வ$வத- 5-#ற' ேபGக.

ேபGக.
ெகாேன கழி*த றிளைம5 இேன
பிணிெயா H08 வ1மா — 2ணிெவாறி
எெனா Pழா ெதIெந9ேச ேபாதிேயா
நெனறி ேசர நம .
Unreflecting soul, why not seek the way of peace?

In vain is my youth spent. Even now disease and old age will come. O soul ! be bold;
wrangle no more with me, but rise! Wilt thou not go where both thou and I may gain

virtue's path?

56. வைம றி"ேதF #ற' ெகாக .

மாட ணேதா ம க;ேபறி ெலனிC
Oடா கழித! க1ைமயா — Oட
மி7எC காரணதி ேமைற கேண
க7எறா# க!றறி* தா#.
Marriage to be dreaded.

Though your wife possess no excellence and bear no child, it is hard to get rid of the

marriage bond. For this cause since he who weds puts sorrow on, in olden days the
learned made marriage a synonym of dread.

57. #-ப ெபா"#" #ற' ேமெகாக.

ேமெகாக.
ஊ கிதா ெகாட விரதக$ உ$Eைடய
தா க1* 2பக$ தாதைல வ*த கா
நீ கி நிQஉ உரேவாேர ந ெலாI க
கா  தி1வ தவ#.
Patience and perseverance.
 36

When troubles arise, hard to resist, to cause them to break the vows which their lofty

spirits have pledged, the men of power set griefs aside and firmly fix their souls in

right. These are the blessed, guarding decorum's rule.

58. தைம இக)3தா@ ெபாப#தா- தவ.

தவ.
தைம இக3*தைம தாேபா0ப தறிம!
ெறைம இக3*த விைன0பயதா — உைம
எாிவா) நிரய2 B3வ#ெகா எ
பாிவ6உ சாேறா# கட.
Forbearance and pity for evil-doers.

To bear with those that speak contemptuous words; yea, more, to say, 'Ah, will these
sink in the other world to hell, the place of fire, as fruit of their contemptuous words;'

and to grieve, is duty of the perfect man.

59. ஐல- அட9கிேனா 5"திைய யைடவா.

யைடவா.
ெம)வா)க H  ெசவிெயன0 ேப#ெப!ற
ஐவாய ேவ;ைக அவாவிைன — ைகவா)
கலகாம! கா2)  ஆ!றைடயா
விலகா2 B ெப.
Repression of sensuous emotions.

He who undisturbed, in the ordered way of right, has power to guard and guide the

desires and lusts that find entrance by the five sense-gates, called 'body, mouth, eye,
nose, and ear' - unfailing shall gain 'release.'

60. #-ப க10 #றபா ேமேலா.

ேமேலா.
2பேம மீ6ர க 2ற+$ளா#
இபேம காவ# ஏைழயா# — இம
இைசெதா ம!றத இனாைம ேநா கி0
பைசத பாியாதா ேம .
The bitter pleasures of life.
 37

Though wretched men behold afflictions urge and press, renunciation is not in their

thoughts; delight they eagerly desire. The great in every joy behold its pain, and seek

it not.

-----
7. சினமி-ைம / Ch. 7. The Absence of Anger : Meekness

61. மதி"தா@ இக)3தா@ மனெகாளா ேமேலா.

ேமேலா.
மதிதிற0 பா1 இற க மதியா
மிதிதிற0 பா1 இற க - மிதிேதறி
ஈ5 தைலேம இ1தலா அஃதறிவா#
கா5 கதமிைம ந.
Disregard of the esteem or disesteem of men.

Who pass esteeming us, let them pass on! And those who contemn and trample on

us as they pass, let them too pass on! If even a fly (especially unclean) should climb,

trampling on their head, it is well that the wise who know its worth, should feel no

wrath.

62. ேகாப வாிF ெபாைம ெகாக.

ெகாக.
தடா சிற0பித இCயிைர தாகா2
கழி ெய லா 2ற0பேவா — ம7
அ7ெபயரா தா!ற இளிவ*த ேபா3தி
7கி!  உ$ள தவ#.
Resolute men bear meekly the evils of life.

Although disgraces throng thickly, and may not be repulsed, will those whose minds

are set upon finishing the work begun, renounce sweet life's unfailing worth in their

impatience, whenever they see (evils)?

63. பழி"#ைரேபாைர? பழியா அறிஞ.

அறிஞ.
காவா ெதா1வத வா)திற*2 ெசா ெசா
ஓவாேத தைன :தலா –- ஓவாேத
ஆ)*தைம*த ேக$வி அறி+ைடயா# எ9ஞா
 38

கா)*தைம*த ெசா லா# க2.

Rashness in speech hurts one's self.

If a man open his mouth and speak unguarded words, his words will ceaselessly

burn his soul. The wise who ceaselessly hear, and ponder well and calmly, even in

their wrath, will never give utterance to words of fire.

64. கீ)ம9க ேகாப ேம-ேம கிள3# எ<.

எ<.
ேந#2 நிகர லா# நீர ல ெசா 4ய கா
ேவ#2 ெவ ளா# விIமிேயா# - ஓ#ததைன
உ$ளதா உ$ளி உைர2ரா) ஊ#ேக;ப
2$ளி6 ;மா கீ3.
The good man's meekness. The low man's ungoverned fury.

When men who are beneath them confront them, and speak unseemly words, the

excellent wax not hot with anger. The base man will brood over it, chafe and rave for

all the town to hear, and leap, and dash his head against a post.

65. இைளயா- அட9க,

அட9க, இலா- ெகாைட,
ெகாைட, வயவ- ெபாைம =-
சிற3தன.
சிற3தன.
இைளயா அட க அட க கிைளெபா1$
இ லா ெகாைடேய ெகாைட0பய — எ லா
ஒ  ம2ைக உரCைட யாள
ெபா  ெபாைறேய ெபாைற.
Self-restraint in youth, gifts from the poor, and forbearance in the mighty are

excellent.

The young man's self-restraint is self-restraint. The gift of him who owns no stores of

wealth is gift indeed. When wan has means and might to punish every fault, if he

forbear, call him the patient man.

66. கீ)ம9க பழிபிF ேம-ம9க ெபாப

க எறி* தன கயவ#வா) இனாெசா
எ லா1 காண0 ெபா2)0ப# — ஒ ைல
 39

இநீ!றா ைபஅவி*த நாகேபா தத

7ைமயா வாதி க0 ப;.
Noble instinct restrains.

As stones the base shower down their bitter words: the noble bear, in sight of all, and

let them pass, by sense of noble worth constrained : like serpent's crest at once by

touch of sacred ash subdued.

67. பிற9" #-ப ாியா ெபாியா.

ெபாியா.
மா!றாரா) நித மாேற!பா# ேகலாைம
ஆ!றாைம எனா# அறி+ைடயா# — ஆ!றாைம
ேந#தினா ம!றவ# ெச)த கா தாஅவைர0
ேப#தினா ெச)யாைம ந.
Return not evil for evil.

When men stand forth as our enemies, and would begin the conflict, to decline the

strife is not, in the language of the wise, lack of power. Even when men have

confronted and done us intolerable evils, it is good not to do them evil in return.

68. சா-ேறா ேகாப தாேன தணி?.

தணி?.
ெநகால ஓ7C நீச# ெவ ளி
ெககால இறி0 பா  — அகாைல
நீ#ெகாட ெவ0பேபா தாேன தணி5ேம
சீ#ெகாட சாேறா# சின.
The wrath of the base never expends itself. That of the good of itself dies out. Long

time though base men's wrath run on, it spreads abroad, and knows no time when

heat is spent; as the heat of water, when boiled at cooking time, itself grow's cool, the

ire of perfect men of worth abates.

69. ந பிற3ேதா ந-ைமேய ெச4வா.

ெச4வா.
உபகார ெச)ததைன ஓராேத தக
அபகார ஆ!ற# ெசயிC — உபகார
தா9ெச)வ த லா தவ!றினா தீ< க
 40

வாேதா) 70பிற*தா# கி .
It is not the way of the noble to do evil to those who injure them.

Though men think not of good received, and do much ill to men of family whose fame

has touched the sky, these still do good; nor are they wont provoked by faults, to

render evil to the thankless ones.

70. ேம-ம9க வாயி தா)3தெசா ெவளிபடா.

ெவளிபடா.
<#2நா) ெகௗவி ெகாள க தவாயா
ேப#2நா) ெகௗவினா# ஈகி ைல — நீ#தறி
கீ3ம க$ கீழா) ெசா 4ய கா ெசா பேவா
ேமம க$ தமவாயா மீ;.
Return not railing for railing.

Though a dog, in range, should lay hold of them, there are none in the world who, in

return, would lay hold of it with their mouth; and thus, when low men speak, not what

is fitting, but low words, will high-minded men, in reply, utter such words with their

mouth.

----------

8. ெபாைற?ைடைம / Ch. 8. Patience

71. அறிவிலாேரா0 உைரயா0த தீ#.

ேகாைத ய1வி ளி#வைர நனாட!
ேபைதேயா 7யா2 உைரய!க — ேபைத
உைர0பி! சிைத*2ைர  ஒ  வைகயா
வI கி கழிதேல ந.
Don't argue with the foolish.

Lord of the pleasant land, where down the cool mountains the streams fall as

garlands!— With a fool hold no converse. If you speak with him, in replying he will

pervert your words. To slip away from him as best you can is well.

72. ெபாலா$ைரைய? ெபாபேத ெப$ைம.

ெப$ைம.
ேநர லா# நீர ல ெசா 4ய கா ம!ற2
 41

தாாிதி1த த திம! —ேறா1

8க3ைமயா ெகா$ளா2 ெபா நீ# ஞால
சம3ைமயா ெகா வி.
Insults from inferiors.

When persons not our equals say unfitting things, to bear and to be still is worthy

conduct. The world girt by foaming waters regards not a contrary course as praise-
worthy, but as discreditable.

73. அ-ப க06ெசா@ ந-ைம பய9

காதலா# ெசா  க9ெசா உவ*2ைர 
ஏதிலா# இெசா4 தீதாேமா — ேபாெதலா
மாத#வ டா#  ம4கட தேச#0ப!
ஆவ தறிவா#0 ெபறி.
Harsh words of those who love are better than complaisant words of foes.

Lord of the swelling sea's cool shore, where bright insects hum around every

flower!—Are severe words from loving lips harder to bear, if men can only rightly

estimate their result, than pleasant words that strangers courteously speak?

74. ந-ைம ெச4ேவா- எ3நா மகி)வா-.

எ3நா மகி)வா-.
அறிவ தறி*தடகி அ9:வ த9சி
உவ 2ல வ0ப ெச)2 — ெபவதனா
இ8! வாI இய பினா# எ9ஞா*
28! வா3த அாி2.
The thoroughly disciplined and contented man is happy.

Those who know what should be known and rule themselves thereby; who fear what

should be feared ; who use all their faculties to bless the world; and whose nature

rejoices in all good gained: are for ever free from woes.

75. ேவைம ந%ைப" Dறா# வி0க.

வி0க.
ேவ!ைம யிறி கல*தி1வ# ந;ட கா
ேத!றா ெவாI க ஒ1வக உடாயி
 42

ஆ!* 2ைண5 ெபா க ; ெபாறானாயி

6!றாேத 6ர விட .
If a friend act doubtfully, forgive or quietly withdraw.

When two with strict accord unite in friendship's bond, if one betray the other's

confidence by unkind act, this latter should endure as best he may. And if he can't

endure, he should not divulge it, but withdraw himself.

76. #-ப ெச4யிF ந1பைன விடாேத.

விடாேத.
இனா ெசயிC இனிய ஒழிெக
தைனேய தாேநாவி அ ல2 — 2னி

கல*தாைர ைகவித , கானக நாட!

விலகி!  வி$ள அாி2.
If a friend do evil to you, think it good, refrain from anger and blame yourself ;

but never forsake him.

Lord of the woodlands! Separation is hard even to beasts; therefore if friends do

things that are unpleasant, think them pleasant. bid yourself cease (from wrath), and

blame yourself alone; but forsake not those that have been joined to you in the

intimacy of friendship.

77. ெபாிேயா ந%பி பிைழ ெபாபவேர.

ெபாபவேர.
ெபாியா# ெப1ந;8 ேகாட தா ெச)த
அாிய ெபா0பஎ றேறா — அாியேரா
ஒ எ அ1வி உய#வைர நனாட!
ந லெச) வா#  தம#.
Forbearance cements friendship.

Is not the reason why the close friendship of the great is sought, that they will bear

even with faults hard to endure? Lord of the good land of high mountains, with

resounding waterfalls! — to good people are intimate friends rare?

78. ைற நீ9ேவாாிட ைறபா0 Aக.

Aக.
 43

வ!றிம! றா!ற0 பசி0பிC பபிலா#

க!ற அறிய உைரய!க - அ!ற
மைற * 2ைணயா# ைர0பேவ தைம
2ற * 2ணிவிலா தா#.
Bear want

Though sore wasted with hunger, let not men tell out their destitution to ungracious

churls. Those indeed who lack resolution to deny themselves may tell their wants to

those who are able and willing to save them from destitution.

79. இ-பேம ஒழி9க.

இ-பேம வாிF இழிெசய ஒழி9க.
இப பய*தா கிழி+ தைலவாிC
இபதி ப க இ1*ைத —இப
ஒழியாைம கடா ஓக1வி நாட!
பழியாகா ஆேற தைல.
Forsake pleasure that brings disgrace. To avoid guilt is the chief matter.

Although shameful things may present themselves. as things that yield pleasure, flee

from that pleasure's side! Though thou couldst see pleasures that cease not soon, —

Lord of the land of fountains high! — the guiltless way is best.

80. ெபா4?ைர,
ெபா4?ைர, பிற99 ேக0 ெச4த,
ெச4த, தகவிலா இட"# உ1ண ெச4ய"
தகாதன.
தகாதன.
தாெக7C த கா#ேக ெடண!க தஉடபி
ஊெக7C உணா#ைக 2ண!க — வாகவி*த
ைவயக எ லா ெபறிC உைரய!க
ெபா)ேயா 7ைடமிைட*த ெசா .
Never desire evil, nor eat with improper persons, nor lie.
Though ruin seize you plan not ruin to the just! Though body's flesh should waste, eat

not from hands unfit! Though the whole earth o'er-arched by heaven accrue as gain,

never speak word with falsehood mixed !

 44

9. பிறமைன நயவாைம / Ch. 9. The Not Desiring Other Men's Wives

81. அயலா மைனவிைய அறிஞ வி$பா.

வி$பா.
அச ெபாிதா , அத!கிப சி!றளவா

நிச நிைன5கா! ேகா ெகாைலயா , —நிச

பி ேக <#த விைனயா பிறதார
நப!க நாFைட யா#.
Against adultery.

The fear it brings is great ; its pleasure is brief ; each day if it is divulged death

threatens by the king's decree; and ever it is a deed that tends to the pains of hell; O

shamefast men, desire not your neighbour's wife.

82. அய மைன வி$பினா அ/ச பைக பழி பாவ ேச$.

ேச$.
அற8க3 ேகைம ெப1ைமஇ* நா 
பிற தார ந:வா# ேசரா — பிறதார
ந:வா# ேச1 பைகபழி பாவஎ
றசேதா 7*நா! ெபா1$.
The sinner forfeits much, and incurs much.

Virtue, praise, friendship, greatness, all these four draw not anigh the men who covet

their neighbour's wife. Hatred, disgrace and guilt, with fear, these four possessions

abide with men who covet their neighbour's wife.

83. அயமைன வி$ப எேபா# அ/ச ஆ.

ஆ.
8 க விடதச ேபாத1 ேபாதச
2) மிடதச ேதாறாம! கா0பச
எ கா அச த1மா எவெகாேலா
உ;கா பிறஇ 8க .
Fear on every side.

In entering in there's fear; in home returning fear; during enjoyment is fear; in

guarding the secret is fear; it evermore brings fear: why shuns he not with dread the

entrance of neighbour's house?

 45

84. பிறமைன வி$பினா ெப$3#-ப விைள?.

விைள?.
காணி 70பழியா ைக5றி கா ைற5
ஆணிைம ெச)5கா அசமா — நீ$நிரய

2ப பய மா ; 2சாாி! நீ கட

இப என ெகைனதா <.
The way of transgressors is hard.

If any one see, disgrace lights on the house; if any hand should seize, leg's maimed;

in the doing of the shameful deed is dread; it yields as fruit vast hell's affliction : tell

me, O profligate, what measure of delight is thine ?

85. பிறமைன விைழ3ேதா ேபயா4 பிறப.

பிறப.
ெசைமெயா றிறி சிறியா ாினதரா)
ெகாைம வாிைலயா$ ேதா$மாீஇ - உைம
வ4யா! பிற#மைனேம! ெசறாேர இைம
அ4யாகி ஆ7உ பா#.
Punishment of ravishers.

Those who, in a former state, without any regard to right, becoming associates of the

mean, enjoyed the embraces of beautiful women, and by violence approached their

neighbour's wife, in this state will become eunuchs, and dancing shall earn their

bread.

86. அயமைன வி$வ# நலற ஆேரா?

ஆேரா?
ப லா# அறிய0 பைறயைற*2 நா$ேக;
க யாண ெச)2 க708 க— ெம 4ய
காத மைனயாE இ லாளா எஒ1வ
ஏதி மைனயாைள ேநா .
Why should a man who has his own wife look at his neighbour's ?

While his loving wife dwells in his home, the tender one whom he espoused, —

seeking (out an auspicious) day, and sounding the drum, for many folks to know,—

and 'whom he guards as his own, what means a man's glance at another's wife?
 46

87. பிறமைன வி$த ேபைதயி- ெசயேல.

ெசயேல.
அப அய எ0ப அ9சி தம#பாீஇ
வபல ெபமாீஇைம*2! — ந8
நிைலைமஇ ெந9சதா 208ர+ பாபி
தைலந கி யன 2ைட2.
Pleasure dearly purchased.

The enjoyment of the man of unstable heart, who under the influence of infatuation

approaches his neighbour's wife and sets his affections upon her, while neighbours

spread abroad his guilt, and kinsmen dread and mourn, is like (that of the person

who takes pleasure in) licking a serpent's head.

88. அறிஞ காம அக"# அட.

அட.
பரவா ெவளி0படா ப ேலா#க தகா
உரேவா#க காமேநா) ஓஓ ெகா7ேத!
விரவா1$ நாF0 பட அ9சி யா2
உைரயா2$ ஆறி வி.
The passions of virtuous men are under control.

The disease of lust in men mighty (in wisdom) gains not ascendancy, is not revealed,

does not remain fixed on many objects.

O! it is a cruel conflict; but fearing to incur shame in the midst of their foes, they say
nothing about it, and it is extinguished within them.

89. அக B0 காம அதனா ெகாய#.

ெகாய#.
அ8 அழ அவி#கதி# ஞாயி
ெவபி :7C 8ற: — ெவபி
கவ!றி மனைத :தலா! காம
அவ!றிC அ9ச0 ப.
Lust the most deadly enemy.
 47

Arrow and fire and sun with glistening rays may rage and burn; but these burn the

outer man alone. Lust rages and distracts and burns the mind, and is more to be

feared than they.

90. தீயிF எ1Gக.

தீயிF ெகாய# காம எ- எ1Gக.
ஊ1$ எI*த உ1ெகI ெச*தீ
நீ1$ ளி2 உயலா  — நீ1$
ளி0பிC காம :ேம ேறறி
ஒளி0பிC காம :.
Fire and lust.

From the ruddy fire that fiercely rises in the village you may scape by bathing in
water. — Although you bathe in water, lust will burn; and though you climb the hill

and hide you there, still lust will burn!

-----------

10. ஈைக / Ch. 10. Liberality

91. ெகாைட ேம@லகி இ-ப5 ெகா09.

ெகா09.
இ லா இட2 இைய*த அளவினா
உ$ள இடேபா ெபாி2வ*2 — ெம ல
ெகாைடெயா ப;ட ணCைட மா*த#
கைடயாவா ஆைட கத+.
Unchilled by adversity the good do good : heaven's gate is open to them.
Even in their adverse hour, up to the measure of their means, as in the prosperous

times, with large rejoicing heart to give is their nature still. To such good men

heaven's gate is never closed.

92. = பிணிவ$5- ப"#1Gக.

ப"#1Gக.
னேர சாநா$ னித க H08ள
பின1 Nடழி  ேநா5ள — ெகாேன
பரவமி ப!றமி பா2மி யா2
கரவமி ைக2டா ேபா32.
 48

Death, old age, disease stand round. Give!

Before (you) are death's day and age detestable ; behind is disease that humbles

pride. Discursive thoughts indulge not. Cling not to earth. Eat, sharing food; hide not

your powers while wealth is in your hand.

93. ெசவ"ைத" #4"த@ ெகா0"த@ சிறபா.

சிறபா.
ந ! த!ேச#*தா# 2ப*2ைடயா#
ெகா2தா 2)0பிC ஈகா ஈ
இ !0 ப!றிC நி லா2 ெச வ
வி  விைன5ல*த கா .
It is useless saving: fate gives and takes away.

Though dread of want they do not relieve the woes of men who as suppliants draw

near! Yet although men enjoy and give, wealth grows in growing time: cling to it, and

yet it flies when former deeds that brought wealth have lost their power.

94. இயவ# ெகா0"தேல ஏறவா) வா.

வா.
இமி அாிசி 2ைணயாC ைவக
=மி இையவ ெகா2மி — உைம
ெகாடாஅ தவெரப# நீ# ைவய
தடாஅ அ0பி னவ#.
Give according to your power.
Daily having given somewhat, though but the fraction of a grain of rice, according to

your ability, eat ye (your own food).

Those who gave not in that world, men say on this earth girt by deep waters are

those on whose hearth nothing is cooked.

95. இரவாைம ெகாைடயிF இ$மட நல#

ல#.
நல#.
மைம5 இைம5 ேநா கி ஒ1வ#
மா றிையவ ெகாத — வைமயா
ஈத இைசயா ெதனிC இரவாைம
ஈத இர;7 5.
 49

Do charity for the sake of this world and the future ; and beg not.

Regarding the other world and this world, give to any suppliant, in fitting way,

according to your ability. And if on account of poverty giving is not possible, yet

refraining from begging is twice as meritorious as giving.

96. ப"#10 வா)வேத பயFைடய வா)'.

வா)'.
நT1$ ேவதிைக :! ேகா; 8 க
பபைன அன# பல#நச வா3வா#
7ெகாIத க கF ெகா2ணாமா க$
இகா;$ ஏ!ைற0 பைன.
The fertile and sterile palms.

Those who live desired of many are as a fertile palm entered in the altar's enclosure

in midmost of the town. Those who, even when their house grows great, give not

before they eat, are like the sterile palm in the burning ground.

97. உய3ேதா உதவியா உலக நிைலெப.

நிைலெப.
ெபய!பா மைழெப)யா கF உலக
ெசய!பால ெச)யா வி7C — கய!8லா
8ைன க75 ெபா1கட தேச#0ப
எைன உல )5 ஆ.
In troublous time charity must not be omitted.
Even when the rain rains not in due season, if all the world should fail in virtuous

actions that ought to be done, —Lord of the warring sea's cool shore, where acrid

fume of fish in Punnai's perfume dies! - how scapes the world?

98. எதி உதவி ேவ1 Kத ெகாைடய-.

ெகாைடய-.
ஏ!றைக மா!றாைம எனாC தாவைரயா#
ஆ!றாதா# கீவதா ஆகட — ஆ!றி
ம4கட தேச#0ப மாறிவா# கீத
ெபா4கட எC ெபய#2.
Give to him who cannot recompense thee.
 50

Denying to no out-stretched hand, to give to needy men as he hath power, is duty of

a man.—Lord of the swelling sea's cool shore !—A gift to those that can return the

gift is usury !

99. இைல ெய-னாம சிறிேதF ஈக.

ஈக.
இற0ப சிறிெதனா தி ெலனா ெத
அற0பய யா#மா;9 ெச)க — ைற08தவி
ஐய 8<உ* தவசி க7ைஞேபா!
ைபய நிைற2 வி.
Give though you have but little. The beggar's dish is filled in time.

Say not ‘ 'tis passing little,' nor ‘ ' tis nought I give;' on all confer thy boon of virtuous
charity, Like the dish the mendicant presents from door to door, by frequent doles

'twill be filled full.

100. ைவயக 5<வ# வளசீ பர'.

பர'.
க70பி கரச காதேதா# ேக;ப#
இ72 ழகியேதா# ேயாசைனேயா# ேக;ப#
அ கிய H+ல  ேக; ேம சாேறா#
ெகாதா ெரன0ப ெசா .
The fame of charitable deeds.

The sound of beaten drum a katham off they'll hear; the thunder's voice through a
whole yojanai will reach men's ears; the three successive worlds will hear the word

that says, ‘Men excellent their gifts have given.'

------------

11. பழவிைன / Ch. 11. Old Deeds

101. 5-ெச4த விைன ெச4தவைனேய ேதவ$.

ேதவ$.
ப லா+$ உ)2 வி7C ழ க
வ லதா தா)நா7 ேகாடைல — ெதா ைல0
பழவிைன5 அன தைகேதத! ெச)த
கிழவைன நா7 ெகாள! .
 51

Deeds come home to the doer.

Although you send forth the tender calf amid many cows, it has unerring skill to seek

out its own mother. Deeds of old days have even so the power to search him out to

whom their fruit pertains.

102. நவிைன ெச4யாதவ- வா)' பய- அற#.

அற#.
உ1+ இளைம5 ஒெபா1E உ; 
ஒ1வழி நி லாைம க — ஒ1வழி
ஒேற5 இ லாதா வா3 ைக உடபி;
நிB3* த க 2ைட2.
A merely animal life.
Beauty and youth, and glittering wealth and reverence abide not in one stay. To him

who, though he sees this, does no single virtuous act in this one stage of being, life's

joy stands with the body and falls with it.

103. ெசவ"ைத யாவ$ வி$வ.

வி$வ.
வளபட ேவடாதா# யா#யா1 மி ைல ;

அள*தன ேபாக அவரவ# ஆ!றா ;

விளகா) திர;7னா# இ ைல; களகனிைய

கா#என ெச)தா1 இ .
Wishes are inoperative.
Who would not see Prosperity? All seek her gifts; but as men's ways are, so each

man's enjoyments are meted out. Who made the Vilam's apple round? Or who gave

its dusky hue to the Kalam fruit ?

104. அவரவ9 வ$ இ-ப#-பக அகற5யா.

அகற5யா.
உற!பால நீ க உவ#  ஆகா
ெபற!பா லைனய+ அனவா; மாாி

வற0பி த1வா1 இ ைல; அதைன

சிற0பி தணி0பா1 இ .
 52

What must be, must be.

Not even saints can drive away predestined ills; and all the fated gain must needs

accrue. In time of drought who can bestow the rain ? Or who can check its rich

abundance when it falls?

105. பழவிைன பயனா ெபாிேயா$ ெப$ைமெக%0 வா)வ.

வா)வ.
திைன2ைணய ராகித ேத:உ$ அட கி0
பைன2ைணயா# ைவக பாடழி*2 வா3வ#
நிைன0ப கிட*த ெதவCடா ேமைல
விைன0பய ன லா! பிற.
Vicissitudes of life are fate.

Those who lose like stately palms, when their greatness is gone, become small asthe

millet seed, hiding their glory within, —and so they pass their days. This is the fruit of

deeds of former days: when you think of it, what other cause can there be?

106. இளைமயி அறிஞ இறப# விைனபய-.

விைனபய-.
ப லாற ேக$வி0 பயCண#வா# Bய+
க லாதா# வா3வ தறிதிேர — க லாதா#
ேசதன ெமCம ேச!க திைமயா
ேகாெத ெகா$ளாதா <!.
Why ignorant men live, while the wise die.
Those that know the fruit of varied and profound learning die off, while the unlearned

joyously live on. Would you know the cause ? — The unlearned posses within no

'sap of sapience'; — so death deems then refuse stalks, and takes them not!

107. பி/ைசெய0ப# 5பிறபி ெச4த விைனபய-தா-.

விைனபய-தா-.
இைப<# ெந9சதா# எ லா1 காண
ெநகைட நிழ வ ெத லா — அடபO
அன கிழி  அைலகட தேச#0ப!
ைன விைனயா) வி.
Why some beg from door to door.
 53

Lord of the sea's cool shore, where amid the wave swans sport, tearing to shreds the

Adambu flowers ! When those whose hearts are sore with urgent need standbegging,

and wander through the long street, in sight of all, this is the fruit of former deeds.

108. ெச4த விைனயா அறிஞ$ தீவிைன ாிவ.

ாிவ.
அறியா1 அ ல# அறிவ தறி*2
பழிேயா ப;டைவ ெச)த — வளிேயா7
ெந)த நற+யி#  நீ$கட தேச#0ப!
ெச)த விைனயா வ1.
Why even wise men sin.

They are not ignorant; but, though what man should know they know, yet they do
deeds that bring guilt to their souls. — Lord of the wide sea's pleasant shore, where

breezes breathe the lily's fragrance round ! — This comes from former deeds.

109. வ$வன வ3#ேச$ ஒ$வF9.

ஒ$வF9.
ஈநீ# ைவய2$ எ லா1 எ2ைண5
ேவடா#ம தீய ; விைழபய ந லைவ
ேவ7C ேவடாவி7C உற!பால
தீடா வித அாி2.
Desires are unavailing.

On the earth begirt by gathering waters no men desire in anywise evil things, but

choice fruit of good things. Yet whether they desire, or abhor, it is hard to shun the
touch of what fate assigns.

110. ஆவன ஆ;

ஆ; ேபாவன ேபா:
ேபா: வ$3#வ# பயனி-.
பயனி-.
சிகா ெப1கா ைறபிற3*2 வாரா
உகால 6!றாகா ஆமிடேத ஆ 
சிகாைல0 ப;ட ெபாறி5 அதனா
இகால ெதைன பாி+.
Fate is unalterable. Why grieve?
 54

The early fates diminish not, nor do they increase, they come not in order

changedhelp in troublous times is none; what haps will happen, there and then; and

so, when all things fail, why grieve?

-----------
12. ெம4ைம / Ch. 12. Truth: Reality

111. இய-றைத வழகாதி$ப# ற.

ற.
இைசயா ஒ1ெபா1$ இ எறா யா# 
வைசய ைவய திய!ைக — நைசஅIக
நிேறா70 ெபா)த நிைரெதாMஇ! ெச)*நறி
ெகாறாாி !ற ைட2.
Broken promises.

O maid with many armlets graced! To answer 'no' disgraces no man, when the boon

asked exceeds his means. It is the world's course. But to delay and cheat the soul

faint with desire is a sin like his who 'slays' a benefit conferred.

112. எவ$ த"த இயைகயி- நிப.

நிப.
த கா1 த கவ# அ லா1 தநீ#ைம
எ கா ற இலராவ# —அ கார
யாவேர தினிC ைகயாதா ைக மா
ேதவேர தினிC ேவ8.
Natures change not.

Men of worth, and men unworthy too, retain their natures ever unchanged. Whoever

they be that eat it, sugar can never grow bitter; and margosa is bitter even when

eaten by gods.

113. ெசவ வ3தேபா# எலா$ ேசவ.

ேசவ.
காலா ேபா3தி கழிகிைளஞ# வான2
ேமலா மீனி பலராவ# — எலா
இட#ஒ1வ# உ!ற கா ஈ# ற நாட!
ெதாட#8ைடேய எபா# சில#.
 55

Friends in adverse and prosperous time.

When a man moves prosperonsly on, devoted kinsfolk are countless as shining stars

that move in the upper heaven. But when grievous affliction haps,—Lord of the

dripping hills !—few claim close alliance with him.

114. ெசவ"தா இ-ப5 த$ம5 எ4தலா.

எ4தலா.
வவிலா ைவய2 மனிய Hறி
நவண ெத)த இ1தைல5 எ)2!
நவண ெத)தாதா எ)2 உைல0ெப)
தவ2 ேபா 2ய#.
Wealth the essential things. Virtue, wealth, and pleasure.

Of the three things that endure upon this faultless earth, he who gains the midmost

gains the two extremes also. He who gains not the midmost gains the cruel smart

that the turtle feels when put into the pot to boil.

115. ெசவ எ.

ெசவ வா4/ெசாேல ெச@ எ.
ந ஆவி கறாயி நா  விைலெபQஉ
க லாேர ஆயிC ெச வ#வா)ெசா ெச 
8 ஈர0 ேபா3தி உழேவேபா மீதா7
ெச லாவா ந <#*தா# ெசா .
The words of the rich and of the poor.

A young heifer fetches a good price when it is the calf of a good cow; so the words of
rich men though unlearned, pass current. Poor men's words, like the plough when

moisture is scanty, merely graze the surface and are of no avail.

116. அறிவிலா Lகறா@ அடகா.

அடகா.
இடபட ெம)9ஞான க!பிC எ
அடகாதா# எ அடகா# — தடகணா)
உ0ெபா ெந)பா தயி#காய ெப)த7C
ைக0பறா ேப):ைரயி கா).
Wisdom cannot benefit the undisciplined.
 56

O wide-eyed one! though you cook the wild gourd pouring in salt, ghee, milk, curds,

and spices, it never loses its bitterness. So those who never discipline themselves,

though they may learn extensive works of true wisdom, never become disciplined.

117. மதியாதவைர" தா5 மதியா# வி0தேல மா1

தைம இக3வாைர தாஅவாி இக3க
எைன அவெரா ப;ட2? —8ைன
விற O கம3கான B நீ# ேச#0ப!
உற!பால யா#  உ.
Scorn the scorners.

When men scorn you, before their faces scorn them too ! what has a man to do with
them? — Lord of shore where beauteous Punnai-flowers perfume the glades that

surround the swelling tide, — what fated comes to all!

118. அறக யா' ஒ$த-ைம ?ைடயன.

?ைடயன.
ஆேவ 1வின ஆயிC ஆபய*த
பா ேவ 1வின அ லவா — பா ேபா
ஒ1தைம தா  அறெநறி ஆேபா
உ1+ பலெகாள ஈ .
Cows of many colours, milk always white. Virtue one-many sects.

Though cows in form are diverse, the milk they yield is not diverse. The way of virtue,

like that milk, is one in nature, though the schools that teach it here are like those
cows, of many forms.

119. எலா$ #-ப5 இ-ப5 அைடவ.

அைடவ.
யாஅ# உலகேதா# ெசா இ லா# ேத1கா
யாஅ# உபாயதி வாழாதா# — யாஅ#
இைடயாக இனாத ெத)தாதா# யாஅ#
கைடேபாக ெச வ உ) தா#
Four questions. The common lot.
 57

Look well! of whom hath not the world found word to say ? And who have not by

prudence prospered in life's way? Ah! who in life's mid course no bitter grief have

known ? Ah! who to end of life have kept their wealth their own?

120. உயி$ட- ெசவ# ெச4விைன ெயா-ேற.

ெயா-ேற.
தா ெச)விைனய லா தெமா ெச வ2ம!()
யாகF ேதாி பிறிதி ைல — ஆ தா
ேபா!றி0 8ைன*த உட8 பயஇேற
<!றெகா ேடா ெபாI2.
Nothing accompanies in death but deeds.

Save a man's deed: nought goes with him, search where you will. The body which
men cherish so, and adorn, is itself profitless indeed when death shall seize and

hurry off with it.

------

13. தீவிைனய/ச / Ch. 13. Dread of Evil Deeds

121. பிற'யிகைள9 ெகா- லா@1ண ெப$பாவ.

ெப$பாவ.
2 க2$ 6கி 2றவிக ேச#கலா
ம க; பிணத :கா — ெதா க
விலகி!  8$ளி!  காேட 8லெக;ட
8 லறி வாள# வயி.
Men lead lives of self-indulgence.

The burning ground is filled with the corpses of men that will not give themselves up

to a self renouncing life, but oscillate amid sorrows; and the maws of perverted

foolish men are a mere burning-ground for beasts and birds.

122. பறைவகைள9 A% அைடப# பாவ.

பாவ.
இ1பா#  காலரா) ஏதிலா# காளா)
க1பா# கழனி5; ேச#வ# — :1பா# 
கா;ளா) வாI சிவ OI
<;ளா) ெகாைவ0 பா#.
 58

Penalty for imprisoning birds.

Their legs in iron bound, as slaves to alien lords they will till the black and barren soil,

who snared and kept in cages partridges and quails, that dwell in wilds where beetles

hum amid the flowers.

123. பழவிைனயா நா- ெதா<ேநா? வ$

அ ேகேபா அைக ஒழிய, விரலIகி

2 க ெதாIேநா) எIபேவ — அ கா
அலவைன காத42 கா றி2 திற
பழவிைன வ*தைட*த கா .
The penalty incurred by crab-eaters.

Like fire their palms shall glow, their fingers rotaway, who loved in other times on

crabs to feed, and broke their joints, what time the guilt of ‘olden deeds' comes home,

and leprosy's fierce pangs assail.

124. தீயவேரா0 A- நல வ$ தீயவராவ

ெந10பழ ேச#*த கா ெந)ேபா வ6உ
எாி0பச; ெடLவேநா) ஆ  — பர0ப
ெகாவிைனய ரா வ# ேகாடா1 ேகா7
கவிைனய# ஆகியா# சா#*2.
Bad companions.
Even things (soft and soothing) like ghee, when joined with the fierce heat of fire, will

blaze and burn, and cause bitter anguish : so even upright men are perverted and

give themselves up to deeds of utter evil, when they attach themselves to those

whose deeds are evil.

125. ெபாியவ ந% பிைறேபா வள$

ெபாியவ# ேகைம பிைறேபால நாE
வாிைச வாிைசயா ந*2 — வாிைசயா
வாU# மதிய ேபா ைவக ேத5ேம
தாேன சிறியா# ெதாட#8.
 59

Friendships with great and mean.

Great men's intimate regard will daily grow in order due like the crescent moon. Mean

men's alliance like the full moon that rides the sky daily by degrees dwindles away of

itself.

126. ந-றாக ஆ43# ந%9ெகாள ேவ10.

ேவ10.
சாேறா#என மதி2 சா#*தா)ம சா#*தா) 
சாறாைம சா#*தா#க இ லாயி சா#*ேதா)ேக$
சா*தக 2ெட ெச08 திற*ெதா1வ
பாபக2 கட 2ைட2.
Disappointment and danger from foolish attachments.

Thou didst attach thyself (to unworthy persons), saying, they are men of absolute

integrity! If to thee who hast thus attached thyself, integrity in those thine intimates

does not appear; hear, O thou who hast so attached thyself, it is as if one opened a

casket, thinking it contained an odorous unguent, and saw a snake within.

127. ம9க மன5 ெசய@ மாப%$ப

யாஅ# ஒ1வ# ஒ1வ#த உ$ளைத
ேத1 2ைணைம உைடயவ# — சார

கனமணி நிறிைம  நாட!ேக$; ம க$

மன ேவ ெச)ைக5 ேவ.
Man cannot fathom other men's minds.
What single man has power to search and clearly know the inmost self of other men?

Lord of the land where weighty gems glisten on mountain slope, O hear ! — Men's

minds are otherwise, and otherwise their deeds.

128. க-ளந%9 க$"தி வ$"த த$

உ$ளதா ந$ளா 2தி ெதாழிலரா)
க$ளதா ந;டா# கழிேகைம — ெத$ளி0
8ன!ெச28 நிறைல  O ற நாட!
மன2 க மாசா) வி.
 60

Friends from self-interest

Lord of the flowery hilly land where streams wash out and carry hither and thither

(precious things) from the marshy land ! — The effusive friendship of those who do

not attach themselves (to us) in heart, but perform certain friendly acts merely to

strengthen their own position, and who form friendships guilefully, will issue in

disappointment to the minds (of those who are intimate with them).

129. அறிவிலா ந%பிைன அ6சிவி0"த நல#

ஓ கிய ஒ$வா$த ஒனா#ைக0ப;ட கா
ஊ க அழி0ப6உ ெம)யா  — ஆ க
இ1ைம5 ெச :தலா ந ல
க1மேம க லா#க தீ#+.
Ruin from unfitting intimacies.

If the glittering swords a man brandishes (be allowed to) fall into the hands of his

foes, it will assuredly come about that he will thus destroy also his own power of

action. So wealth (bestowed on the foolish) will go and burn up (merit accruing in)

both worlds, and therefore the really good thing is to keep clear of the foolish.

130. நவிைனேய உயிேரா0 ெதாட3# ெச- ந-ைம பய9

மைன0பாச ைகவிடா) ம க;ெக ேறகி
எைன6ழி வா3திேயா ெந9ேச — எைன2
சிவைரேய ஆயிC ெச)தந ற லா
உபயேனா இ ைல உயி# .
To do good is life's gain.

O mind! thou leavest not the bonds of home. How many cycles, pray, with thou live

yearning still for children? Save the good he has done, however small its measure

may be, there is no true result to any living soul.

5. End of Part I.

அற"#பா 5.

-----------
 61

பதி 2. ெபா$%பா / PART II. ON WEALTH

14. கவி /Ch. 14. Learning

131. கவி யழேக சிற3த அழ.

அழ.
9சி யழ  ெகா*தாைன ேகா;டழ 
ம9ச$ அழ  அழக ல - ெந9ச2
ந லயா எC ந+ நிைலைமயா
க வி யழேக யழ .
Learning, the only beauty.

Beauty of locks, beauty of circling garments' folds, beauty of saffron tint: these are

not beauty true. Integrity of soul that brings the conscience peace is learning's gift:

that only is beauty true!

132. அறியாைம ேநாைய யக ம$3# கவி

இைம பய மா ஈய ைறவிறா
தைம விள மா தாளரா ேக7றா
எைம 5லக2 யாகாேண க விேபா
மம# அ  ம1*2
The remedy for bewilderment

Since in this world it yields fruit; since given it grows not less ; since it makes men

illustrious; since it perishes not as long as (its possessors) themselves exist; in any
world we see not any medicine that, like learning, removes the delusions of sense.

133. கைலபல கறவ தைலவ ஆவா.

ஆவா.
கள#நில 20பிற*த உ0பிைன சாேறா#
விைளநில2 ெந 4 விIமிதா ெகா$வ#;
கைடநிலேதா ராயிC க!றறி* ேதாைர
தைலநில2 ைவ க0 ப.
The learned, though low-born, are first.
 62

The excellent regard the salt produced in brackish ground as choicer than the Nel

from fertile soil. It is fitting to place in the first rank the learned wise, though (sprung)

from the lowest origin.

134. ம9க%9 கவிேய நிைல ெபற ெசவ.

ெசவ.
ைவ08ழி ேகா;பாடா வா)தீயி! ேக7 ைல
மி க சிற0பி அரச# ெசறிவLவா#
எச எனஒ1வ ம க;  ெச)வன
விைசம! ற ல பிற.
Learning, the best legacy.

It cannot be taken from its place of deposit; it does not perish anywhere by fire; if

kings of surpassing grandeur are angry they cannot take it away; (and therefore)

what any man should provide for his children as a legacy is learning. Other things are

not (real wealth).

135. உ1ைம Lகைளேய ?ண3# ககேவ10.

ககேவ10.
க வி கைரயில க!பவ# நா$சில
ெம ல நிைன கி பிணிபல — ெத$ளிதி
ஆரா)* தைம+ைடய க!பேவ நீெராழிய0
பா 1கி ெதாி*2.
Discriminating study.
Learning hath no bounds, the learners' days are few. If you think calmly diseases

many wait around! With clear discrimination learn what is meet for you, like the swan

that leaving the water drinks the milk.

136. தா)ல உயல பாரா# கறவைன மதி9கேவ10.

மதி9கேவ10.
ேதாணி இய வா ெதா ைல வ1ண2
காணி கைட0ப;டா எறிகழா# — காணா)
அவ2ைணயா ஆேபா) அ!ேறV க!ற
மக 2ைணயா ந ல ெகாள .
Never mind the boatman's caste if he take you over!
 63

As none contemn the ferryman, by old caste rule to lowest rank assigned, but cross

the stream by help he lends; so take thou teachings good and wise by help of him

who is the learned man.

137. கேறா$ட- A உைரயா மகி)வேத ேபாி-ப ஆ.

ஆ.
தவல1* ெதா ேக$வி தைம 5ைடயா#
இக4ல# எஃ ைடயா# த$ ழீஇ
நக4 இனிதாயி காபா அக வான
2ப# உைறவா# பதி.
The supreme enjoyment of the society of learned and amiable men.

We shall see whether any greater bliss is found in the city inhabited by the dwellers

in the ample heaven than is felt when men of natures formed by old imperishable

lore, from rivalries exempt keen as tempered steel, meet together and laugh.

138. கறவ ந% வளரவளர இ-ப த$.

த$.
கைனகட தேச#0ப! க!றறி*தா# ேகைம
=னியி க18திற!ேற — =னிநீ கி
6ாிதி றன தைகதேரா பபிலா
ஈர மிலாள# ெதாட#8.
The friendship of the learned ever grows sweeter, that of the unlearned ever

diminishes in sweetness.
Lord of the cool shore of the resounding sea intimacy with learned people is like

eating sugar cane from the (tender, juicy) tip; association with graceless. sapless

men is like leaving the (tender) tip and eating it from the (hard, dry) root.

139. கறவைர/ சா3தா கலா$ நலறி' ெபவ.

ெபவ.
க லாேர யாயிC க!றாைர ேச#*ெதாIகி
ந லறி+ நாE தைல0பவ# — ெதா சிற0பி
ஒணிற0 பாதிாி0O ேச#தலா 8ேதா
தணீ#  தாபய* தா .
 64

The benefits of association with the learned. The pot impregnated with odour.

Though themselves unlearned, if men live in association with the learned they

advance daily in excellent knowledge. The new vessel, by contact with the Padri-

flower of old renown and lustrous hue, imparts fragrance to the cold water it contains.

140. அறி' L கறா மய9க நீ9.

.
அல சா க!பி அறி+V க லா
2லகV ஓ2வ ெத லா — கலகல
<உ 2ைணய லா ெகா தமா!ற
ேபாஒ 2ைணயறிவா# இ .
Books of wisdom are the best. Others cannot remove confusion of mind.
If men leaving works of wisdom, that contain well-weighed instruction, unstudied,

devote themselves to the recitation of mere worldly literature, they will acquire a store

of empty high-sounding words, but not that wisdom by means of which mental

confusion (that treats unreal things as real) is removed.

------------

15. பிற / Ch. 15. High Birth

141. உயபிற3தா வைமயி@ ஒ<9க தவறா.

தவறா.
உ ைக உலறி உடபழி*த கF
70பிற0 பாள#த ெகா$ைகயி! றா#
இ க தைலவ*த கF அாிமா
ெகா708 கறி ேமா ம!.
In adversity noble men do not desert their principles.

Though their clothes may be old and their body worn with want, men of noble birth

diminish nothing of their due observances. Will the lion nibble the creeping grass

although sorest need should assail him?

142. கீ)ம9க ெசவ வ3தா@ ெப$3தைகைம யைடயா.

யைடயா.
சாறாைம சாய ஒI க இைவH
வாேதா) 70பிற*தா# க ல2 — வாேதா5
 65

ைமதவ3 ெவ!ப! படாஅ ெப19ெச வ

எ)திய கF பிற# .
The high-born only have perfect excellence, greatness, and good manners.

Lord of the hills traversed by clouds that touch the heavens! true excellence, and

dignity, and good conduct, — these three things belong to men of race that touches

heaven, and not to others, even though they may have acquired great wealth.

143. பிற3தவ9ேக அட9க உாிய#.

உாிய#.
இ1 ைக எழ எதி#ெசல+ ஏைன
வி0ப ஒழிதேலா 7ன — 70பிற*தா#

றா ஒI கமா ெகாடா# ; கயவேரா

ெடாறா உணர!பா! ற.
The noble only have an instinctive sense of propriety. Rising from their seat (at the

approach of worshipful persons), going forth to meet them, departing when they

dismiss, and such - like things, the well born maintain as invariable decorum. The low

understand not one of these things.

144. ந பிறபினா நப1 ேச$.

ேச$.
ந லைவ ெச)யி இய பா  தீயைவ
ப லவ# 6! பழியா  — எ லா
உண1 70பிற0பி மதிய எேனா
8ண1 ஒ1வ# ெகனி.
Noble birth makes duty easy.

If men (of noble birth) do good things it is natural to them. As to evil things (to commit

these is impossible to them); for this would be guilt which many would bruit abroad.

What greater good then can accrue to men than high-birth, if it be their lot, to which

the perception of all (these things) belongs!

145. தீ/ெசயக ெச4வத அ6Bவ நயி பிற3ேதா.

பிற3ேதா.
க லாைம அச கயவ# ெதாழி அச
ெசா லாைம 5$Eஓ# ேசா#வச — எ லா
 66

இர0பா# ெகா றீயாைம அச மரதா#இ

மாணா 70பிற* தா#.
These four pious fears exist only among the really worthy.

Dread of unlearned ignorance; dread of the work that base men do; dread of forgetful

slip in words which one must not utter; dread of not giving to those that ask: those

who are born of a race not so distinguished by conscientious fears are as trees.

146. இனியெசா , ஈைக 5தய நணக பிற3ேதா இட"தி$9.

இட"தி$9.
இனநைம இெசாெலா றீத ம! ேறைன
மன நைம எனறிைவ ெய லா — கனமணி
Hேதா 7ைம  ழ வாி தேச#0ப
இ!பிற*தா# கேண 5ள.
The fine qualities of the high-born.

Lord of the roaring salt-sea's cool shore, where gleam rare gems with

pearls!Association with the good, pleasant speech, a liberal hand, and purity of mind,

—all these are only found among the nobly born.

147. பிற3தவ #-ப வ3தா@ நெசயேல ாிவ

ெச)ைக யழி*2 சித ம7! றாயிC
ெப)யா ஒ1சிைற ேபாி உைடதா ;
எLவ உழ*த கைட2 70பிற*தா#
ெச)வ# ெசய!பா லைவ.
High-born men do their duty always.

Though its frame-work has perished, and thronging white ants infest it, in a spacious

mansion some room will still afford shelter from the rain. Thus, although want annoys

them, the nobly born even yet will do what should be done.

148. பிற3தா வைமயி@ பிற9தவி ாிவா.

பிற9தவி ாிவா.
ஒ18ைட பா8 ெகாளிC ஒ18ைட
அகமா ஞால விள Qஉ — திக$ேபா
ெச லாைம ெசLவேந# நி!பிC ஒ08ரவி!
 67

ெகா கா# 70பிற* தா#.

The moon when half in the serpent's mouth still gives light.

Like the moon which affords light to the fair and spacious earth with one side, while

the dragon holds the other, the nobly born do not become remiss in works of seemly

benevolence, though poverty (inability) stand fronting them.

149. கீ)ம9க ெசவ"தி@ உதவி ெச4யா.

ெச4யா.
ெச லா இட2 70பிற*தா# ெச)வன
ெச 4ட2 ெச)யா# சிறியவ# — 8 வா)
ப1ம ெபா0பிC பா)பாி மாேபா
ெபா1ர ஆ!த இ.
The deer becomes not a charger.

Men of mean descent, even when all goes well with them, will not perform the good

deeds that the well-born will do, even when things do not go well with them.

Though the antelope should bear a pillion, it rushes not to war like the prancing

charger.

150. தைமயைட3தவைர" தாவ பிற3ேதா.

பிற3ேதா.
எ!ெறா இ லா விட2 70பிற*தா#
அ!த! ேச#*தா# கைசவிட2 ஊ!றாவ#
அ!ற கைட2 அக யா றக3*த கா
ெத!ெறன ெதணீ# ப.
The noble even in poverty afford aid do those who seek it.

The nobly born, even when destitute, are props in time of feebleness to the needy

ones that draw nigh to them. So, when the wide river is dry, if you dig in its bed, forth

with clear waters gush out.

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 68

16. ேம-ம9க /Ch. 16. Great Men

151. சி ற5 ேம-ம9களிட ேசரா#.

ேசரா#.
அக வி:பி அச நிலா0 பாாி *
திகE சாேறா1 ஒ0ப#ம — திக$
மவா! சாேறா# அஃ தா!றா# ெத1ம*2
ேத)வ# ஒ1மா :றி.
The good cannot endure a stain.

The moon that diffuses light through heaven's fair realms, and truly worthy men are

alike: yet that endures a spot, while the truly worthy endure it. not; — perplexed and

sad they pine away if but one stain appear.

152. அ$ைமயான ெசயகைளேய ேம-ம9க ெச4வ.

ெச4வ.
இைச5 எனிC இைசயா ெதனிC
வைசதீர எFவ# சாேறா# — விைசயி
நாிமா +ளகிழித அபினி தீேதா
அாிமா0 பிைழ0ெப)த ேகா .
Aim high! Better miss a lion, than hit a jackal

Whether success attend, or do not attend the work, the excellent will even ponder

blameless ends.—Is the shaft that missed the lion worse than the arrow sent forth,

that with its impulse pierced the jackal's heart?

153. ேமேலா வைமயி@ ெச4ய"த9கவைறேய ெச4வா.

ெச4வா.
நரெபI*2 ந <#*தா ராயிC சாேறா#
ரெபI*2 !றெகா ேடறா# — உரகவறா
உ$ளெமC நாாினா! க;7 உளவைரயா
ெச)வ# ெசய!பா லைவ.
The excellent are not led by want to commit evil.

The excellent though emaciated and poor, do not transgress the limits of virtue and

commit evil. With wisdom for the pillar, with perseverance as the band, they bind (the

mind); and as long as they live they do what it behoves them to do.
 69

154. ேமேலாைர ஒ$ நா% க1டா@ பழைம ந1பராவ.

ந1பராவ.
ெச +ழி கஒ1நா$ காணிC சாறவ#
ெதா வழி ேகைமயி ேதாற0 8ாி*தியா0ப#
ந வைர நாட! சிலநா$ அ70ப7
க வைர5 உடா ெநறி.
The good never forget even a casual acquaintance.

Lord of the land of goodly hills ! —If trodden for a few days a path is formed over

even the craggy hill; so excellent persons, though they have seen (worthy) men only

for one day, as they were travelling, will bind them to their soul, exhibiting all the

marks of an ancient friendship.

155. கலா உைரைய? நேலா ேக%பா.

ேக%பா.
8 லா எIதி ெபா1ளி வேகா;7
க லா ஒ1வ உைர0ப+, கேணா7

ந லா# வ1*தி5 ேக;பேர; ம!றவ

ப லா1$ நாண பாி*2.
The good listen with patient courtesy to the orations of the ignorant.

Even when one speaks who has an ungrammatical knowledge of the letter, but not of

the meaning who is of a low (empty) school, and is unlearned the good with kindly

compassion will listen, though it is pain to them, being grieved that he should be put

to shame in the presence of many.

156. ைவதா@ சா-ேறா வ0'ைர Aறா.

Aறா.
க72 க1பிைன கதகர Vறி
இ72நீ# ெகா$ளிC இ:ைவேத ஆ 
வ0பட ைவ2இற*த கF 70பிற*தா#
<றா# த வாயி! சிைத*2.
Sugar-cane, crush it as you will, is ever sweet.

Although you bite the sugar-cane, crush it till its joints are broken, grind it, and

express its juice, it still will be sweet. The highly born, even when men have passed
 70

by abusing them so as to wound, never lose their self-respect so as to utter from their

mouth (words of abuse).

157. ேமேலா ெபா4 5தய பாவகளி எ#' ெச4யா.

ெச4யா.
க$ளா#க$ உணா# க7வ க7*ெதாாீஇ
எ$ளி0 பிறைர இக3*2ைரயா# — த$ளி5
வாயிெபா) <றா# வவ கா;சியா#
சாயி பாிவ தில#.
The wise free from gross evils.

They defraud not, drink not palm-wine, shun what is forbidden, never despise and

speak contemptuously of their neighbours, nor even forgetfully do they utter anything
untrue with their mouth : these men of faultless vision grieve not though they fall into

distress.

158. பிறமைற ேகளாைம,

ேகளாைம, பிறமைன விைழயாைம , றAறாைம இ=-
நெலா<9கக.
சிற3த நெலா<9கக.
பிற#மைற யிக ெசவிடா) தீய
ஏதிலா# இ க 1டனா) திறஅறி*2
8ற<!றி Hைகயா) நி!பாேன யா2
அற<ற ேவடா அவ! .
When a man should be deaf, blind, and dumb.
Deaf to others' secrets, blind to his neighbour's wife, dumb to evil backbiting—if,

knowing what is befitting, a man thus abides, it is not necessary to teach him any

virtuous precepts.

159. ேம- ம9களிட"தி பல நா% ெச-றா@ 5தனா% க1ட#ேபாலேவ

மதிபா.
மதிபா.
பனாE ெசற கா பபிலா# த உைழ
எனாC ேவப எறிக3ப — எனாC
ேவ7C நம! ெற விIமிேயா#
காெடா ெச)வ# சிற08.
Seek the good they are always kind.
 71

They who are destitute of kindly courtesy, even after the lapse of many days, will

contemn (those that visit them), saying, ‘they will ask something of us'. The excellent

will treat them with distinction whenever they see them, saying, ‘if they ask something

of us, it is well'.

160. ேம-ம9கைள/ சா3தவ ேம-ைம அைடவா.

அைடவா.
உைடயா# இவ#எ ெறா1தைலயா0 ப!றி
கைடயாய# பிெச வா3வ# — உைடய

பிலதைல0 ப;ட2 ேபாலாேத, ந ல

லதைல0 ப;ட இட2.
The treasure cave.

The lowest sort of men say, there are men of property,’— cling to them steadily,

follow them, and so flourish. Is it not as when a mine of treasure has been found,

when men of good lineage have become our friends.

--------------

17. ெபாியாைர பிைழயாைம / Ch. 17. Avoidance of Offence to the Great

161. ெபாியவ ெவ"தா பி- தி$ப (ேப9க)

ேப9க) 5யா#.
5யா#.
ெபா0பெர ெறணி0 8ைரதீ#*தா# மா;
ெவ0பன ெச)யாைம ேவ — ெவதபி
ஆ#  அ1வி அணிமைல ந நாட!
ேப# த யா#  அாி2.
It is difficult to regain the forfeited favour of good men.

Lord of the pleasant land whose hills resounding water-falls adorn ! — You may not

even to faultless men do things that enkindle wrath; for when their wrath is once

kindled, it is hard for any one to change their mood.

162. அறிவிலாதவ ெபாியவைர பய-ெபறா.

ெபாியவைர அ0"தி$3தா@ பய-ெபறா.
ெபாேன ெகா2 8ண#த! காியாைர
ெகாேன தைல <ட0 ெப!றி1*2 — அேனா
 72

பயனி ெபாIதா கழி0பேர ந ல

நயமி அறிவி னவ#.
Waste of golden opportunities.

Although those whose (pretended) wisdom is without moral excellence have gained

access to men to whom approach is difficult even by gifts of gold alas! they pass

away (the precious moments) as mere waste time.

163. ெபாியவ மதிப#ேவ மதிபா.

மதிபா.
அவமதி08 ஆற மதி08 இர
மிைகம க ளாமதி க! பால — நயணரா
ைகயறியா மா க$ இழி08 எேத2
ைவயா# வ7த Vலா#.
Praise and dispraise of noble persons only of importance.

Both disesteem and thorough esteem are in the class of things that depend on the

estimation of the great. Those who have a discriminating knowledge of true science,

lay no stress on either the abuse or the fulsome praise of man who comprehend not

moral principles, and know not the rules of propriety.

164. ெபாியவ சின3தா பிைழப# அாி#.

அாி#.
விாிநில நாக விட1ள ேதC
உ1மி க9சின ேசணி உ; 
அ1ைம உைடய அரேச#*2 உ)யா#
ெப1ைம உைடயா# ெசறி.
None safe from the wrath of the great.

The serpent rich of hue, though it dwell in the mountain-cleft, from far is frighted by

the thunderbolt's fierce wrath; so men escape not though hid in strongholds hard to

reach, when those great in virtue are wroth.

165. தைம" தாேம மதி"#9ெகாவ# மதிபாகா#

எைம அறி*தி4 எேபா வ# இ ெல
தைமதா ெகா$வ2 ேகாள — தைம
 73

அாியரா ேநா கி அரஅறி59 சாேறா#

ெபாியரா ெகா$வ2 ேகா$.
Self-praise is no commendation.

‘You know not all our worth, for equals have we none:’ when self thus estimates

itself, this is not ‘esteem’ ! When perfect men, proficients in virtue, regard any as

dear, and esteem them as great, this is ‘esteem’ !

166. ெபாியவ ேக1ைம நா9 நா ெப$.

ெப$.
நளிகட தேச#0ப! நா$நிழ ேபால
விளி5 சிறியவ# ேகைம — விளிவிறி
அ நிழ ேபா அகறக ேறாேம
ெதா 8க ழாள# ெதாட#8.
Morning and evening shadows.

Lord of the great sea’scool margin !—Friendships formed with mean men dwindling

die like shadows of the morn; friendship of men of old renown as shadows of the

after-day will lengthen out and grow.

167. ம-ன ெசவ5 மைகய இ-ப5 அ0"தவ அைடவா.

அைடவா.
மன# தி1+ மகளி# எழி நல
2னியா# 2)0ப# தக ேவடா — 2னி
ைழெகா தா3*த ளி#மர ெம லா
உைழதக; ெசறா# ெகா1 .
To those who cultivate them fruits accrue.

Those who press their suit, fitness a part, enjoy the wealth of kings, and the charms

of maidens fair; so all the cool (shady) trees that droop earthward with thick foliage,

give room to those that thronging seek their shelter.

168. யாாிட"# ந%9 ெகாளாைம ந-.

ந-.
ெதாிய ெதாி5* ெதாிவிலா# கF
பிாிய0 ெப1பட#ேநா) ெச)5 — ெபாிய
உலவா இ1கழி ேச#0ப!யா# மா;
 74

கலவாைம ேகா7 உ.

Friendship brings pangs of severance.

Severance from even those who have no under standing [lit. no understanding that

understands (so as) to understand] causes great and spreading sorrow. — Lord of

the shore of the great, unfailing, swelling bay !—To be intimate with none is ten

million times the best.

169. நெசய ாி3த நாேன பய-ப%ட நா-.

நா-.
க லா2 ேபாகிய நாE ெபாியவ#க;
ெச லா2 ைவகிய ைவக — ஒ வ
ெகாடாஅ ெதாழி*த பக உைர0பி!
படாஅவா ப8ைடயா# க.
No day unimproved.

Days gone by without learning, those passed without any intercourse with the great,

those spent without giving what is fitting;— in the case of the excellent, if you tell

them over, none such occur.

170. ெபாிேயா9 பணி',

பணி', அறிஞ9 அட9க,
அட9க, ெசவ99 ெகாைட சிறைப"
த$.
த$.
ெபாியா# ெப1ைம சிதைகைம ஒறி!
ாியா# உாிைம அட க — ெதாி5கா
ெச வ ைடயா1 ெச வேர த!ேச#*தா#
அ ல கைளப ெவனி.
Humility. Self-restraint. Charity.

The greatness of the great is [the quality of littleness (in their own sight), i. e.]

humility; the (real) acquisition of those who have acquired (any). one (science) is

modest self-restraint. If you rightly understand things, those possessors of wealth

only are really wealthy who relieve the wants of those that approach them (as

suppliants).

----------------
 75

18. நன6ேசத /Ch. 18. Association with the Good

171. நேலாைர/ சா3தா தீயண நீ.

.
அறியா0 ப1வ தடகாேரா ெடாறி
ெநறிய ல ெச)ெதாIகி யL+ - ெநறியறி*த
ந!சா#+ சார ெகேம ெவயி க0
8!பனி0 ப!வி; டா .
Good companionship cures the follies of youth.

In youth unwise, though men consort with haughty ones and walk in lawless ways;

yet, when they join with those that know the righteous path, their faults shall melt

away as dew from off the grass when sunbeams scorch.

172. ெபாியா வா4/ெசாேக%0 அறெநறியறி3# வா)க.

வா)க.
அறிமி அறெநறி அ9:மி <!ற
ெபாமி பிற#க9ெசா ேபா!மி வ9ச
ெவமி விைனதீயா# ேகைமெய9 ஞா
ெபமி ெபாியா#வா) ெசா .
Six precepts.

Know virtue's path ! Dread death! Beat others' words severe! Beware ye practise no

deceit! Friendship detest with men of evil deeds! Daily get gain of words that fall from

greatmen's lips!

173. பிறவி" #-ப"ைத உற'ெகாக.

#-ப"ைத ெவ"த ெபாியவ உற'ெகாக.
அைட*தா#0 பிாி+ அ1பிணி5 ேக
உட ட8 ெகாடா# றலா — ெதாடகி0
பிற0பினா ெதண1 ேபரறிவி னாைர
உற08ண#க அமாஎ ெந9: .
Life has many evils. Attach yourself to the wise.

Severance of close-joined friends and sore disease and death, all these combined

hap to those that have assumed a human body: so the truly wise have felt that birth,

from the very first, is bitterness. Ah! soul, cleave close to these!
 76

174. நேலா ந% இ$3தா பிறபி ெகாளா.

பிறபி ெவ9 ெகாளா.
இற0ப நிைன5கா இனா ெதனிC
பிற0பிைன யா1 னியா# — பிற0பிC
பபா! ெந9ச தவ#கேளா ெட9ஞா
நபா!றி ந;க0 ெபறி.
Friendship makes life endurable.

Though when you ponder it, it is surpassing: bitterness, none hate (this mortal) birth,

if in (this mortal) birth they ever perform friendly acts to men whose hearts are set on

noble excellence, and gain their friendship.

175. மா%சி?ைடயாைர/ ேச3ேதா மைலேபா நிப.

நிப.
ஊர கணநீ# உர+நீ# ேச#*த கா
ேப1 பிறிதாகி தீ#தமா — ஓ1
லமா;சி யி லா1 ேபா நி!ப#
நலமா;சி ந லாைர சா#*2.
The water from the sewer becomes a sacred stream.

When water from the town-sewers has joined the great river its very name is

changed, and it becomes a 'sacred stream’. Ponder well! Even those who have no

greatness of clan, if they ally themselves with good men of goodly fame, shall stand

firm as a hill.

176. ெபாியவைர/ ேச3ேதா ெப$ைம யைடவா.

யைடவா.
ஒகதி# வா$மதிய ேச#தலா ஓகிய
அக வி:பி ய ெதாழ0பWஉ
றிய சீ#ைமயராயிC சீ#ெபவ#
றனா# ேகைம ெகாளி.
The hare in the moon is worshipped.
Because it is in the bright-beamed moon the very hare in heaven's lofty fair expanse

is worshipped. Though scant their worthiness, men obtain worth who share friendship

with those firm as a hill.

 77

177. ெப$ைம?ைடயவைர/ சா3தா சிைம நீ.

.
பாேலா டளாயநீ# பாலா  அ ல2
நீரா) நிற*ெதாி*2 ேதாறாதா — ேதாி
சிறியா# சிைம5 ேதாறாதா ந ல
ெபாியா# ெப1ைமைய சா#*2.
Water with milk seems milk.

Commingled with milk water becomes milk; at least, it shows no more as water by its

hue. Look close, the mean men's meanness shows not if they join themselves to

greatness of the good and great.

178. ஆற@ைடயவைர/ அ6சா.

ஆற@ைடயவைர/ சா3ேதா யாவ9 அ6சா.
ெகா ைல யி18ன2 !றி யைட*த8
ஒ காேவ யா  உழவ# உIபைட
ெம 4யேர யாயிC ந!சா#+ சா#*தா#ேம
ெச லாவா ெச!றா# சின.
The society of the good a protection.

Grass close around the stump in the field adjoining the house will not be destroyed

by the ploughshare of the farmer ; [thus] though men are weak, if they get under safe

protection, the wrath of their foes will not reach them.

179. தீயவ இன ேச3தா நப1 நீ.

.
நிலநலதா ந*திய ெந ேலேபா தத
லநலதா ஆ வ# சாேறா# — கலநலைத
தீவளி ெச சிைததா  சாறாைம
தீயின ேசர ெக.
Good tribal associations maintain excellence, and evil ones wreck it.

As Nel that flourishes through the goodness of the soil, good men become illustrious
by the excellence of their respective clanships.

Goodness perishes when it comes near evil associates, as the tornado advances

and destroys the excellence of the ship.

 78

180. தீயவேரா0 ேச3தவ$ ெக0வா.

ெக0வா.
மனதா மவில ேரC*தா9 ேச#*த
இனதா இகழ0 பவ# — 8ன2
ெவறிகம3 ச*தன ேவைக5 ேவேம
எறி8ன* தீ0ப;ட கா .
Evil association brings ruin.

Though themselves pure in mind, even good men incur contempt because of their

associations. So in the woodland glade when a conflagration takes place (not the

worthless brushWood only, but) the fragrant Sandal and Vengai too are consumed.

--------------
19. ெப$ைம / Ch. 19. (Moral) Greatness

181. ேபராைச நீ9கியவேர ெப$ைம ?ைடயவ.

?ைடயவ.
ஈத 4ைசயா திளைமேச நீ தலா
காத லவ1 க1த ல# — காத4
தா2நா எC அவாவிைன ைகவி;0
ேபாவேத ேபா ெபா1$.
Renunciation of desire is ‘greatness.'

To give is no longer ours; and youth is gone far off ; our once beloved ones think of

us no more! To depart, having abandoned 'desire' that bids us love and hope for

future joys, appears the thing that's meet.

182. வா)' நிைலெயன9 க$தி அறிவிலா மயவா.

மயவா.
இ!சா#வி ஏமா*ேத ஈகைம*ேத எெறணி0
ெபாசா* ெதாI வ# ேபைதயா# — அசா#+
நிறன ேபா நிைலயா என+ண#*தா#
எ பாிவ தில#.
Fools make their home in a changing world.

Fools thinking 'we have found joy in the refuge of home,' and 'we are here in perfect

repose, forgetful (of the instability of all things), go on their way.

 79

Those who have felt that 'refuge' is unstable, while it seems to stand fast, never fix

their fond desire (on it).

183. அறிஞ அறாி3# வா)வா

மைம வி2 மய4றி ெச)2
சிைம0 படாேதநீ# வா3மி — அறிஞரா)
நிழி நிேற நிறேவறா காரண
இறி0 பல+ உ$.
Seek the unchanging. All things here change.

See that ye sow seed that in other world may germinate; free your lives from earth's

bewilder-ment and meanness ; stand in your lot as wise men; the changing hue of
things shall without cause fade, and many things be new.

184. ெபாிேயாேபால/ சிறிேயா அற ெச4யா.

ெச4யா.
உைற0ப1 கால2 ஊ!நீ# ேகணி
இைற2ணிC ஊரா! எப# ெகாைட கடC9
சாஅய கF ெபாியா#ேபா ம!ைறயா#
ஆஅய கF அாி2.
Good men are unfailing fountains of beneficence.

The well of springing water serves the town that draws and drinks, even in time when

rains are scant; so great men in adverse hour dispense due gifts that others give not
even in their best estate.

185. ெசவ ெகF ெபாிேயா அற6ெச4ேத வா)வா.

வா)வா.
உ8ன த*2ல <;7 அமிட2
க X! ழிY ஆேறேபா! - ெச வ
பல# கா!றி ெக;ல*த கF9 சில# கா!றி
ெச)வ# ெசய!பா லைவ.
Great men do not neglect dutiesbecause of poverty.
 80

The river pours forth a mighty stream and feeds the world; and when it is dried up, if

men dig in its bed, streams gush out! So good men when rich, give to many; and,

when ruined, give still at least to some, and do what should be done.

186. சிறிேயா ெச4?3 தீைமக ெதாியாம மைற?.

மைற?.
ெப1வைர நாட ெபாியா#க தீைம
க1நைரேம! Pேடேபா ேதா — க1நைரைய
ெகாறன இனா ெசயிC சிறியா#ேம
ஒறாC ேதாறா ெக.
Faults are conspicuous in great persons.

Lord of the lofty hills! Any evil in men of moral greatness shows like a brand on a
mighty bull; but although mean men do painful deeds, like the slaughter of that same

mighty bull, none of these attracts attention.

187. ெபாிேயா பைகயிF சிறிேயா ந%ேப தீைம விைள9.

விைள9.
இைச*த சிைம இய பிலா தா#க;
பைச*த 2ைண5 பாிவா — அைச*த
நைகேய5 ேவடாத ந லறிவினா#க;
பைகேய5 பா ெப.
Enmity of the wise better than friendship of the mean.

In proportion to the degree of one's intimacy with men essentially mean and without

good qualities sorrow accrues; but even the hostility of those who do not desire
forbidden things even in jest will confer dignity.

188. ெபா4ய$9 ெபா4யாக' ெம4ய$9 ெம4யாக' நடப# ந-.

ந-.
ெம 4ய ந லா1$ ெமைம அ2விற*2
ஒனா1; <!  உ; ைடைம எ லா9
சலவ1; சால சலேம நலவ1$
நைம வரபா) விட .
Be all things to all men.
 81

With gentle fair ones use gentleness surpassing theirs; with foes display a wrath that

death's self might dread; with persistent men show a persistency to match ; amongst

men of good do good; let the law of life be thus laid down.

189. ெபாிேயா றAைற9 ேக%பிF மன ேவபடா.

ேவபடா.
க கி ஒ1வ க றைள ேபசி
மய கி வி7C மன0பிாி0ெபா றிறி
2ள க மிலாதவ# 6ய மனதா#
விள கிC$ ஒ:டேர ேபா.
The great men is unmoved amid insults.

These are the pure in heart who, though any vex, and with use of slanderous words

would fain perplex them, with calm unruffled mind abide unwavering, like the bright

flame within the lamp.

190. வ3தவ9 உண' ெகா0"# பி- உ10 மகி)வா ெபாிேயா.

ெபாிேயா.
!!* 2!றிைன நாE அற9ெச)2
பி!! 2!வ# சாறவ# — அ2!
 !ற நீ கி 75 அளெவ லா
2 க2$ நீ கி வி.
Feeding the hungry.

The excellent will daily give to the needy in charity their first-served food; they
themselves will eat what is served after: such good conduct removes the three faults,

and from sorrow sets men free, through all the days, till comes the end.

---------------
20. தாளா1ைம / Ch. 20. Persevering Energy

191. 5யசி?ைடயவ 5த-ைமயாக வா)வா.

வா)வா.
ேகாளா!ற ெகா$ளா ளதிகீ30 ைப<3ேபா
ேக$ஈவ 2 கிைளகேளா 29:ப
வாளா <திய# கேபா தமா
தாளாள# ேடா தவ.
 82

Active independence.

As for kindred that feed upon what relatives give them they will die off like green

grain below a tank, which does not hold a sufficient supply (of water).

Is failure possible to men of energy that are quick in movement as the eyes of those

who perform the sword-dance ?

192. தா)விலா 5யசி தைலவனாக/ ெச4?.

ெச4?.
ஆேகா டாகி அதாிைட நிற6உ
கா3 ெகாட கேண களிறைண  க*தா ;
வா3த அன தைகேத ஒ1வறா
தாழவிறி தைன ெசயி.
By energy a man makes himself.

What once stood by the wayside, a twig that bent to every touch, when its core is

developed within, may become a stake to which they tie an elephant. Life too is thus,

if man himself, unfailing make himself !

193. 5யசி?ைடவF9/ சிெதாழி@ ெப$3ெதாழிலா.

ெப$3ெதாழிலா.
உ84 ஊனிைர இறி ஒ1நா$
சிேதைர ப!றி5 திC — அறிவினா
கா ெதாழி எ க1த!க ைகயினா
ேம ெதாழி ஆேக மி .
Stoop to conquer.
The huge tiger, when lacking flesh for food one day, may even seize a little frog and

eat it. Think not 'By (all my) knowledge I only gain menial tasks;" to the skillful hand

nobler employments shall even there abound.

194. ேசா' இ-றி" ஆ1ைம.

இ-றி" ெதாழி ாிவ#தா- ஆ1ைம.
இைசயா ெதனிC இய!றிேயா# ஆ!றா
அைசயா2 நி!பதா ஆைம — இைச5கா
கட திைரயைல  கானல தேச#0ப
ெப71 வாழாேரா ம!.
 83

Manliness is perseverance in spite of failure.

Manliness is working on, in no wise faltering, remaining stedfast though the matter

succeed not. When all is successful,— Lord of the cool lovely shore, in whose groves

the waves agitate the scented thorn, — will not even women live and flourish?

195.
195. கவி,
கவி, ெசவ,
ெசவ, தவ,
தவ, 5யசி இைவயி$3தா ஆ.
இைவயி$3தா உயல ஆ.
ந ல லெம தீய லெம
ெசா லள வ லா ெபா1ளி ைல — ெதா சிற0பி
ஒெபா1$ ஒேறா தவக வி ஆ$விைன
எறிவ!றா ஆ  ல.
What is good or bad caste ?
When men speak of 'good caste' and 'bad caste' it is a mere form of speech, and has

no real meaning. Not even by possessions, made splendid by ancient glories, but by

self-denial, learning, and energy is Caste determined.

196. 5யசிைய 5விகா%0ேவாேர 5த-ைம?ைடயவ.

5த-ைம?ைடயவ.
ஆ!* 2ைண5 அறிவிைன உ$ளட கி
ஊ க உைரயா# உண#+ைடயா# — ஊ க
உ0பினா ஆரா5 ஒைம 5ைடயா#
றி0பிகீ30 ப;ட 2ல .
Reserve as to your own plans, and skill in detecting those of others.

Till the time for action comes men of understanding keep close within themselves
their wisdom and speak not of their designs (ஊ க = What they are labouring to

effect).

The world is subject to the nod of the brilliant (diplomatists) who search out (and

know) men's designs from outward indications (lit. from) their members, i.e. from eye,

gesture, tone, expression etc.).

197. த3ைத தள3தா ைம3த- தாகேவ10.

தாகேவ10.
சிதைல தின0ப;ட ஆல மரைத
மதைலயா) ம!றத BZறி யா
 84

தைலைம த*ைதக ேதாறி தா ெப!ற

8த வ மைற0ப ெக.
The worthy son conceals his sire's defects, and sustains his weakness.

If the banyan's trunk be eaten by the gnawing ant, its 'branch root' bears it up, like a

buttress; even so, when decay appears in the sire, the son he has begotten shall

hide it, and weakness is no more.

198. அழி9க"த9க ெசயைல ப1ைடேயா ெச4யா.

ெச4யா.
ஈனமா) இ 41* திறி விளியிC
மான* தைலவ1வ ெச)பேவா — யாைன
வாிக 8ப  வ$Eகி# ேநாறா$
அாிமா ம2ைக யவ#.
Poverty but not dishonour.

The lion's pointed claw and mighty foot will wound the spotted face of an elephant;

those who have power like his , — though bereft of all, they die in want within their

home, — will they do deeds that bring disgrace?

199. ேபரா1ைம இ-ெறனி பிறபா பயனிைல.

பயனிைல.
தீக1 Nற திர$கா உைளயலாி
ேதகம3 நா!ற இழ*தா#அ — ஓ 
உய# 7 5;பிற0பி ெனனா ெபய#ெபாறி 
ேபராைம யி லா கைட.
High birth useless without lofty energies.

Like the flowers on a rounded stalk, with hair like filaments that sweet cane bare,

when the sweet fragrance they breathed is lost, what gain accrues from birth in a

lofty noble house when energy that makes the name noteworthy, is wanting?

200. உைழபா கிைட"த உணேவ உய3த#.

உய3த#.
ெப1 தைரய# ெபாி2வ* தீ5
க1ைனேசா றா#வ# கயவ# — க1ைனைய0
ேப1 அறியா# நனிவி18 தாளாைம
 85

நீ1 அமி3தா) வி.

The scant fare of the laborious is the diet of the gods.

The base feed full of rice and savoury food, that men, great lords of the triple lands,

with generous gladness give; but water won with willing strenuous toil by those who

know, not savoury food by name even, will turn to nectar.

-------------

21. Bற3தழா / Ch. 21. The Support of Kindred

201. Bற"தாைர9 க1டா #-ப நீ.

.
வயா+ வ1த ஈற கா ேநா+
கவாஅ மக!க தா)மற* தாஅ
அசாஅதா உ!ற வ1த உசாஅத
ேகளிைர காண ெக.
Comfort from sympathy of kinsmen.

As a mother when she sees her son upon her lap forgets the languors, the pains, and

the throes of birth; so trouble arising from weakness will die when a man sees his

sympathizing kinsmen around him.

202. பலா பய-ெபற நலா1மக- வா)வா-.

வா)வா-.
அழ ம ேபா3தி அைட*தவ#க; ெக லா
நிழ மரேபா ேநெரா0ப தாகி0 — பIமரேபா
ப லா# பய2)0ப தாவ1*தி வா3வேத
ந லா மக! கட.
Good friends like trees that afford both shade and fruit.

To yield ready protection alike to all, as a tree affords shade to those that seek its

shelter when the heat grows fierce; and to live toiling so that many may enjoy the

gain, resembling thus a fruit producing tree, is the duty of the manly man.

203. தேச3தவைர" தாவ ெபாிேயா.

ெபாிேயா.
அ க மைலநாட த!ேச#* தவைர
எ கலா எறா# ெபாிேயா# — அத2
 86

வகா) பலபல கா)0பிC இ ைலேய

தகா) ெபா கலா ெகா8.
The magnanimous never refuse to support their kindred. The bough sustains all its

fruits.

Lord of the land where mountains piled on mountains rise! the great demur not to

support their kith and kin ;—there is no bough but will support the fruit it bears,

though clustered thick great fruits and many cling thereon.

204. சிறின"தா ேக1ைம சிலநா நி.

நி.
உலகறிய தீர கல0பிC நி லா
சிலபகலா9 சி!றினதா# ேகைம — நிைலதிாியா
நி!  ெபாிேயா# ெநறியைடய நிறைனதா
ஒ!க மிலாள# ெதாட#8.
The friendship of the great alone is lasting.

Though mingled in a complete intimacy so that all the world knows of it, the

friendship of the little will last but little time. Connection with the firm unyielding men

endures till the great one's path, who never swerve, is reached.

205. பல#ய தீபவ தைலவ ஆவா.

ஆவா.
இன# இைனய# எம#பிற# எC9ெசா
எC இலரா இய பினா — 2னி
ெதாைலம க$ 2ப* தீ#0 பாேரயா# மா;
தைலம க ளாக!பா லா#.
Universal benevolence.

‘Such are they and so many;’ ‘these are ours; those strange :’ those worthy to be

classed as chief of men say nothing like this ; so to speak is not their nature ; for they

relieve the distress of ALL that troubled come to them!

206. ஆ$யி ந1பத$ A< அ5தமா.

அ5தமா.
ெபா!கல20 ெப)த 845கி# வா8I க
அ கார பாேலா டமரா#ைக 2ட4
 87

உ0பி40 8!ைக உயி#ேபா! கிைளஞ#மா;

எ கால தாC இனி2.
Hard fare with kindred, better than a feast without love.

More sweet than rice, though white as tiger's claw with milk and sugar served on

plate of gold, by loveless hands, is any tasteless mess, in any dish, when shared with

kindred dear as life.

207. பைகவ மைனயி பாேசா ேவபா.

ேவபா.
நா$வா)0 ெபறிC*த* ந$ளாேதா# இ ல2
ேவளாைம ெவக1ைன ேவபா  — ேகளா)
அபராண0 ேபா3தி அடகிவ ேரC*
தமராயா# மா;ேட இனி2.
Any food with foes bitter, with friends sweet.

Most bitter (Margosa) is the bounteous meal of dainty food at early dawn in house of

those who love us not. Hear thou! though not till evening given, the mess of herbs

when eaten with our own is sweet.

208. உறவிட" #த'ேவா ெர-பா.

#த'ேவா ந%டவ ெர-பா.
;7ைக ேபால னியா2 ைவக
ெகா;75 பா1 றேபா! ைகவிவ#
:; ேகா ேபால எாி5 8 வேர
ந;டா ெரன0ப வா#.
Interested and disinterested friends.

Even those who, like the artificer's small hammer (with slight strokes fashioning the

jewel), gently (னியா2), day by day, moulding their patron to their will, eat his food,

will drop him (when poverty assails him), as the pincers do the gold put into the

crucible. Those worthy to be called friends are like the artificer's rod which enters the

fire with it.

209. இட மகி) வா$ேக எ4#வ ந1ப.

ந1ப.
நமல# தேகாதா)! ந;டா# ந;டா#
 88

மைம59 ெச)வெதா ேடா — இமள+

இ8வ இ8! ெறழீஇ அவேரா
28வ 28றா கா .
Sympathy in sorrow and in joy.

O maid adorned with fresh garlands of fragrant flowers! is there one thing that even

in other world, friends may perform for friends, if till they die, their joys they share, but
shun to share their griefs ?

210. வி$பமிலா மைன ெபாாி9கறி?ண' ேவபா.

ேவபா.
வி10பிலா ாி ல2 ேவறி1* 2F
ெவ1 க ெவக1ைன ேவபா — வி108ைட
தேபா வா ாி ள தய நீ# த8!ைக
எேபா 7ைய*த அமி32.
Better fast with friends than feast with foes.

The savoury fried curry, (in colour) like a cat's eye, which one eats seated a part in

the house of those who are without affection, will be bitter as margosa; but cold gruel

(weak and insipid), like clear water, in the house of affectionate equals, is ambrosia

that cleaves to the bones.

--------------
22. ந%பாரா4த/
ந%பாரா4த/Ch. 22. Scrutiny in Forming Friendships

211. நா9 நா உய$ நேலா ந%.

ந%.
க12ண#*2 க!றறி*தா# ேகைமெய9 ஞா
1தி! க18தி ற!ேற — 1தி!
எதி#ெசலதி றன தைகதேரா எ
ம2ர மிலாள# ெதாட#8.
Satisfying friendships.

Intimacy with those who understand the real intention (of one's words), and who have

acquired wisdom by learning, will at all times be like eating sweet cane from the

tender shoots; but attachment to those who have no sweetness of disposition is like

eating it in a direction opposite to the tender shoot (it grows harder and less sweet).
 89

212.  பிறபறி3ேத ந%9 ெகாக.

ெகாக.
இ!பிற0 ெபணி இைடதிாியா# எபேதா#
ந!8ைட ெகாடைம ய ல2 — ெபா!ேக3
8னெலாIக0 8$ளிாி5 O ற நாட!
மனமறிய0 ப;டெதா ற.
Examine the lineage of a candidate for your friendship.

Lord of the land of flowery hills, where wild-fowl golden in hue fly, scared by the rush

of the waterfall.

Regarding the mobility of their birth—these will not swerve:—To say thus is a good

ground of confidence—(a good position to take up); but to say ‘their minds are
known,' is not any (i. e. real ground).

213. நா4 ேபா-றவேர ந%பி சிற3தவ.

சிற3தவ.
யாைன அைனயவ# நெபாாீஇ நாயைனயா#
ேகைம ெகழீஇ ெகாள ேவ — யாைன
அறி*தறி*2 பாகைனேய ெகா  எறி*தேவ
ெம)யதா வா ைழ  நா).
The elephant and the dog, types of false and true friends.

Forsaking friendship with those who resemble the elephant, embrace and hold fast

intimacy with those who are like the dog; for the elephant will slay even its keeper

though it has long known him ; but the dog will wag its tail when it has in its body the
javelin (hurled at it by its angry master).

214. உள கல3தவ உாிைம ந1ைடயவ.

ந1ைடயவ.
பலநாE ப கதா ராயிC ெந9சி!
சிலநாE ஒ;டாேரா ெடா;டா# — பலநாE
நீதா ெரன ைக விடேடா த*ெந9ச2
யாதாேரா 7யாத ெதாட#8.
Friends are not to be forsaken because long severed
 90

Though men dwell side by side for many days when their souls cleave not (are not

congenial) for even a few days they retain not their friendship. But is it possible to let

go attachment's well-knit ties, though those to whom one's soul is knit dwell many

days afar?

215. B$கா தி$9 சிற3தவ ந%.

ந%.
ேகா;0O0 ேபா மல#*2பி <பா2
ேவ;டேத ேவ;டதா ந;பா;சி — ேதா;ட
கய0O0ேபா மல#*2 பி<8 வாைர
நய0பா1 ந;பா1 இ .
Tree-flowers and water-flowers.
The use and wont of friendship is that, what once it has loved it loves always,— like

the flower on the tree-branch which having once unfolded afterwards closes not; but

who will esteem, or make friends of those who are like flowers on the surface of the

excavated tank, which unfold and afterwards close themselves?

216. க5 ெத-ைன பைன ேபா-ற# கைடயிைட 5த ந%.

ந%.
கைடயாயா# ந;பி! ககைனய# ஏைன
இைடயாயா# ெதகி அைனய# — தைலயாயா#
எண1 ெபைணேபா றி;டஞா றி;டேத
ெதாைம உைடயா# ெதாட#8.
Three grades of friends.
The lowest sort of men in friendship are like the Arecanut tree. The middle sort are

like the cocoa-nut tree. Attachments to the chief of men — who are old friends —is

like the Palmyra tree of rare worth : what was given that first day was given once for

all.

217. அ-பிலா த3த அ5# எ%9கா4.

எ%9கா4.
கIநீ1; காரட ேகC ஒ1வ
விIமிதா ெகா$ளி அமி3த — விIமிய
)2ைவயா# ெவேசாேற யாயிC ேமவாதா#
 91

ைக2ட கா9சிர கா).

A dinner of herbs with affection is ambrosia. The greatest delicacies without it, nux

vomica.

If one receive you courteously, though what he gives is but rank herbs dressed in

water in which rice had been washed, it is ambrosia. To eat from the hands of those

who love us not, though it be white rice with rich spicy condiments, is nux vomica.

218. வா49கா ேபா-றவ ந%ைப ம$'க.

ம$'க.
நா) கா! சிவிர ேபா நகணிய ராயிC
ஈ கா 2ைண5 உதவாதா# ந;ெபனா ?
ேச)தாC ெச ெகாள ேவ ெச)விைள 
வா) காலைனயா# ெதாட#8.
Friendship of those who though near aid not.

Of what value is the friendship of those who being very near like the little claw on a

dog's leg, afford not help as much as a fly's foot? Though you go far to seek it, lay

hold of the friendship of those who are like the water channel that causes the crops in

the field to flourish.

219. ெதளிவிலா ந%9ெகாவ# தீேத.

த.
ெதளிவிலா# ந;பி! பைகந சாத
விளியா அ1ேநாயி நறா — அளிய
இக3த4 ேகாற இனிேதம! றி ல
8க3த4 ைவதேல ந.
Four bad things.

Better hate than friendship of the ignorant. Better death than disease which comes

on yielding to no remedy. Sweeter is killing thin contempt that breaks the spirit. Better
abuse than undeserved praise.

220. த9கவ ந%பிைன ஆ43# சா3தி$.

சா3தி$.
மாீஇ0 பலேரா பனா$ யகி0
ெபாாீஇ0 ெபா1;ட கா# ேகாடேல ேவ ;
 92

பாீஇ உயி#ெச  பாெபா இனா

மாீஇஇ0 பிைன0 பிாி+.
Never forsake a friend !

When men have formed an intimacy (மாீஇ) separation afterwards even from a snake

which slays with its tooth (பாீஇ), causes affliction (இனா) therefore associate

intimately with many, and for many days take them to your bosom, conform to their

tastes and habits (ெபாாீஇ ), and hold fast the really worthy ones.

-----------

23. ந%பி பிைழ ெபா"த / Ch. 23. Bearing and Forbearing in Friendship

221. ந%பின பிைழைய நேலா ெபாப.

ெபாப.
ந லா# எனதா நனிவி1பி ெகாடாைர
அ லா# எனிC அட கி ெகாள ேவ;
ெந  மி5 நீ# =ைர5
8 4த3 Oவி! .
Bear with infirmities. None are perfect.

When those to whom with strong desire we clung as good, prove otherwise, keep the

sad secret bid, - cling to them still! The growing grain has husks; the water has its

foam: flowers too have scentless outer sheath of leaves.

222. ெவபன ெச4யிF ெபாப ெபாிேயா.

ெபாிேயா.
ெசேதா ைட0பிC9 ெச8னேலா Wடா#
ம29 சிைறெச)வ# நீ#நைசஇ வா3ந#
ெவ0ப ெவ0ப ெசயிC ெபா0பேர
தாேவ7 ெகாடா# ெதாட#8.
Bear with your friends' faults, as the cultivator bears with the stream that often bursts

its enclosure.
If though they dam it up, the fresh flood should burst its bonds, men do not feel

aggrieved; but straightway imprison it again, for by the precious stream they live: so

though their friends again and again do very disagreeable things, men bear with

those whose friendship is dear.

 93

223. ஒ$வ ெபாைமேய இ$வ ந% ஆ.

ஆ.
இற0பேவ தீய ெசயிC*த ந;டா#
ெபாத த வெதா றேறா — நிற ேகா
உ1வவ டா#  உய#வைர நாட!
ஒ1வ# ெபாைறயி1வ# ந;8.
Bear all things!

Lord of the lofty hilly land, where the bees hum through all the flowery Gongu-glade !

— Though friends should work us surpassing ills, the only thing that is meet is

forbearance: patience of one is friendship of the twain.

224. ந%பின பிாிேவ உ%B0 தீயா.

ா.
ம7திைர த*தி;ட வாகதி# த
கவிைச நாவா) கைரயைல 9 ேச#0ப!
வித! காியா# இய பிலேர ெந9ச
:த! H;7ய தீ.
To be wroth with those we love, is like fire in the breast!

Lord of the shore where pearls of purest lustre are thrown up by circling waves, and

where swift darting boats are borne through the surf !—when friends who we may not

leave have alien hearts, it is as a scorching fire enkindled in the soul.

225. ந-ைம ந%பினைர ெபா-ெனன ேபாக.

ேபாக.
இனா ெசயிC விட!பால ர லாைர0
ெபானாக0 ேபா!றி ெகாள ேவ — ெபாெனா
ந 4! சிைதததீ நாெடா நா7த
இ லதி ஆ த லா .
Forsake not friends though they wrong you.

Though those, from whom you may not part, do grievous things, O maid who art as

Lakshmi! you must still cherish your chosen friends—fire destroys men's wealth and

happy homes, yet is it sought there and kindled every day.

 94

226. #-ப6 ெச4யிF ந1பைர" த<'க.

த<'க.
இனா ெசயிC வித! காியாைர
2னா 2றத த வேதா — 2ன19சீ#
வி 2 நீ$வைர ெவ!ப! கைளபேவா
க தி! ெறத ைக.
Friends are not to be forsaken on account of their faults.

When those from whom it is hard to part do evil things should men at once renounce

them?—Lord of the lengthening hills that pierce the sky, whence rarest giftsdescend

!—Do men cut off their hand because it pricked their eye?

227. ந%டபி- தீைம நா0த ந-றல.

ந-றல.
இல நீ# தேச#0ப! இனா ெசயிC
கல*2 பழிகாணா# சாேறா# — கல*தபி
தீைம ெய2ைர * திணறிவி லாதா#
தா அவாி! கைட.
Those who forsake friends that have committed a fault are worse than they.

Lord of the cool shore of the shining sea! The perfect ones when they have

contracted an intimacy with any, see no faults in them, even if they do things that

cause pain. Those who, being without stable wisdom, take up and tell out men's evil

deeds after contracting an intimacy with them, are themselves worse than they.

228. ந1பக ெசயஎலா ந-ைமயா.

ெசயஎலா ஆ43தா ந-ைமயா.
ஏதிலா# ெச)த திற0பேவ தீெதனிC
ேநாத க ெதCடா ேநா கா — காத
கIமியா# ெச)த கறக1வி நாட!
விIமிதா ெந9ச2$ நி.
Faults in strangers and in friends
Lord of the land of resounding waterfalls ! Though what those alien to us have done

may be surpassingly evil, what is there to be pained at, when you regard it?

Things done by affectionate friends, will be excellent when so regarded by the mind.
 95

229. ேவைம ந1ைப? Dறா# அட9க.

அட9க.
தமெர தாெகா$ள0 ப;டவ# தைம
தமரைம தாமறி*தா ராயி அவைர
தமாிC ந மதி2 தமரைம
த$ அட கி ெகாள .
If friends prove unfaithful, love them the more, and keep the secret of their

unfaithfulness in your own bosom.

If we perceive those we have accepted as our own to be not really ours, we must pay

even more respect to them than to our own, and keep concealed in our own mind the

fact that they are not really ours.

230. ந%பிைட9 ற நா0த தீ#.

!ற ஏைன ண ஒ1வைன
ந;டபி நா7 திாிேவேன — ந;டா
மைறகாவா வி;டவ ெச +ழி ெச க
அைறகட P3 ைவய நக.
He who pries into his friends faults shares the punishment of the revealer of secrets.

If, after I have taken a man for my friend, I go about prying into his faults and virtues

(other qualities), may I departwhither that man goes who has not kept his friend's

secret, while the earth, begirt by the resounding sea, laughs.

--------------

24. Aடா ந% / Ch. 24. Unreal Friendship

231. க$ம 53#ைண கயவந% நி.

நி.
ெசறி0பி பழ<ைர ேசறைண யாக
இைற2நீ# ஏ! கிட0ப# —கைற ற
ெபாக1வி தாI 8ன வைர நனாட!
தக1 !* 2ைண.
Unreal friends cling to you till they have gained their desire.

Lord of the pleasant well-watered mountain land, where boiling waterfalls pour down

from the dark hills! (Poor men) linger beneath the old roof that affords no shelter,
 96

baling out the water, and making mud embankments, and enduring the down-pour;

(even so unreal friends stick by you) till their purpose has been attained.

232. மாாி ெப4யாைமஆ சீாிலா ந%.

ந%.
சீாியா# ேகைம சிற*த சிற0பி!றா)
மாாிேபா மாட பயததா — மாாி
வற*த கா ேபாேம வால1வி நாட!
சிற*த கா! சீாிலா# ந;8.
The friendship of the excellent like rain ; of others like drought.

Lord of the land of pure (white, forming) waterfalls! The friendship of the virtuous is of

exceeding excellence, and yields glorious results — like (seasonable) rain; but the
friendship of the vicious, even in the time of its exuberance, is as when the rain fails

in the time of drought.

233. உணவிலா ந% நிரய"ைத ஒ"தேத.

ஒ"தேத.
=Fண#வி னாெரா <7 =க#+ைடைம
விFலேக ெயா  விைழவி!றா — =[
உண#வில ராகிய ஊதிய மி லா#0
8ண#த நிரய2$ ஒ.
Bliss enjoyed with the wise is heaven; association with the ignorant and worthless is

hell.

Enjoyment of the society of men of refinement resembles the heavenly world in the

pleasure it affords. Closest contact with those destitute of fine perception of the value
of learned pursuits —men who gain no wisdom from you, nor you from them—is one

of the hells.

234. Aடாந% ெப$கி பி- ைற?.

ைற?.
ெப1 வ2 ேபால ேதாறிைவ தீ0ேபா
ஒ1ெபாI29 ெச லாேத ந*2 — அ1ெக லா9
ச*தன நீ$ேசாைல சார மைலநாட!
ப*தமிலாள# ெதாட#8.
 97

Intimacy with those who have no sympathy is like fire in the stubble.

Lord of the land where wide groves of Sandal cover the hilly slopes! Friendship with

those who feel not its real obligation, like fire in the straw (suddenly) appears,

seeming as though it would increase, but never advancing dies out.

235. Aடா ந%" #-பேம ெகா09.

ெகா09.
ெச)யாத ெச)2நா எறா ெச)தவைன
ெச)யா2 தா32 ெகா ேடா;ட — ெம)யாக
இ8Qஉ ெப!றி இக3*தா#  அ*நிைலேய
28Qஉ ெப!றி த1.
Boastings and delays.
The promising to do what cannot be done, and the putting off and leaving undone

through delay things that could be done, will forthwith bring experience of sorrow

even to those who have condemned truthfully the pleasant experiences of life

(ascetics and saints).

236. சிறியவைர அறியலா ெசயேவபா%னா.

ெசயேவபா%னா.
ஒ1நீ#0 பிற*ேதா1 நீட கைட2
விாிநீ# வைளைய ஆபெலா க லா ;
ெப1நீரா# ேகைம ெகாளிCநீ ர லா#
க1மக$ ேவ ப.
The water-lily does not become a lotus by being in the same tank with it: so evil

persons will act in conformity with their natures.

The Ambal (water-lily) does not equalthe expanding Kuvalai though born and growing

together with it in the same pool : though they attain to intimacy with those of

generous instincts, the deeds of men in whom these instincts are lacking will be

diverse.

237. ஒைமயிலா ந% இ-னா#.

இ-னா#.
!ற! சிம*தி !ப;ட த*ைதைய
ெந! க டன விரலா ெஞமி#தி;
 98

!றி0 பறி  மைலநாட! இனாேத

ஒ!ைம ெகா$ளாதா# ந;8.
Friendship with the uncongenial is bad.

Lord of the hilly land where the immature little monkey, with its finger like a bean-pod,

will flip its father when it meets him, and poke him and snatch fruit from him! Afflictive

indeed is friendship with the uncongenial.

238. உறவிட" #த'வேத உய3த ந%பா.

ந%பா.
;!ற ேபா3தி கிஎ ஆ1யிைர
ந;டா ஒ1வைக நீ;ேடேன — ந;டா
க7மைன க;டழிதா ெச +ழி ெச க
ெநெமாழி ைவய நக.
The curse of him who does not offer his life for his friend.

If I hasten not to put forth my hand and offer my precious life to my friend when in

distress, may I depart whither he goes who has violated the sanctity of his friend's

wedded wife, while the far-famed world laughs!

239. லறி'ைடயா ந% ெபா$3தா#.

ந% ெபா$3தா#.
ஆப ெந)ெப) கலC$ அ2கைள*2
ேவப ெந)ெப) தைனதேரா ; —ேதப
ந வைர நாட! நயண#வா# நெபாாீஇ0
8 லறிவி னாெரா ந;8.
Bitter for sweet.

Lord of the land of goodly hills where honey flows! To forsake the friendship of those

who know the right, and cultivate that of shallow pretenders to knowledge, is like

emptying out cow's ghee from a vessel and pouring into it margosa oil.

240. தீயின"தாைர/ ேசவ# தீைமயா.

மயா.
உ1வி! கைம*தாக ஊராைம இைம
ப1க! கைம*தபா நீரளா ய!ேற;
ெதாி+ைடயா# தீயினதா ரா த நாக
 99

விாிெபைடேயா டா7வி; ட!.

A specious outward appearance without a liberal spirit

The absence of generosity in those whose exterior is pleasing, is like the mingling of

water with the milk provided for food: when men of understanding take to bad

company it is like the disporting of a Cobra with a female viper.

-------------

25. அறி'ைடைம / Ch. 25. The Possession of Practical Wisdom

241. தள3தா பைகவைர" தாவ ேமேலா.

ேமேலா.
பைகவ# பணிவிட ேநா கி தக+ைடயா#
தாேம5 நாணி தைலெச லா# காணா);
இளபிைற யாய கா திகைள ேசரா(2)
அணக1* 20பி அரா.
Generosity to fallen foes.

Worthy men, when they behold where foes are foiled, themselves too feel sore

abashed, and do not hasten on to crush them. Behold, the strong invulnerable

dragon draws not near the moon (to swallow it) when it is in its tender crescent days!

242. அட9கேம ம9க% அணிகல ஆவ#.

ஆவ#.
நளிகட தேச#0ப! ந <#*த ம க;
கணிகல மாவ தட க — பணிவி சீ#
மாதிைர யிறி நட ேம வாIH#
ேகாதிர <ற0 ப.
Self-restraint, an ornament.

Lord of the cool shore of the spreading sea ! To men in poverty a modest self-

restraint is the chiefest ornament. If a man live in unbending pride, and in a manner

unbefitting his position, his fellow-townsmen will revile his race.

243. மைமயி-ப5 த$ நெலா<9க.

நெலா<9க.
எ*நில2 விதி7C கா9சிரகா3 ெதகாகா(2)
எ*நா; டவ1 :வ# க 8 தலா ,
 100

தனா!றா ஆ  மைம வடதிைச5

ெகானாள# சால0 பல#.
Character, not birthplace.

Whatever soil you sow it in, the Strychnos nut grows not into a cocoa-palm. Some of

the Southern land have entered Paradise! It is man's way of life that decides his

future state. Full many from the Northern land are denizens of hell.

244. இன"தா ேமேலா மன மாபடா#.

மாபடா#.
ேவபி இைல5; கனியிC வாைழத
தீ9:ைவ யா2* திாியாதா; ஆேக
இன*தீ ெதனிC இய 8ைடயா# ேகைம
மன*தீதா ப க அாி2.
Good men not affected by corrupt influences.

Though ripened amid margosa leaves the fruit of the plantain loses no atom of its

sweet flavour. Even so the friendship of men of noble mood, although their race be

evil, can hardly work ill to the mind.

245. இயைக யறி'ைடயவ எ- மாபடா.

மாபடா.
கட சா#*2 இனீ# பிற , மைலசா#*2
உ0N வாி பிறதலா ; தத
இனதைனய ர ல# எறிகட தேச#0ப!
மனதைனய# ம கெள பா#.
Not environment, but mind makes the man.

Though close by the sea, sweet waters oft-times spring up there; on the hill-side the

waters often gush out all brine! Thus men are not as their race. — Lord of the

dashing sea's cool shore! Men are as their minds.

246. A0த பிாித சா-ேறா றி"திடா.

றி"திடா.
பராஅைர0 8ைன பகட த ேச#0ப!
ஒராஅ ஒ;ட9 ெச)பேவா? ந ல
மZஉெச) தியா#மா; த மனதா#
 101

விராஅஅய ெச)யாைம ந.

Against caprice.

Lord of the cool sea-shore, where flourishes the thick-stemmed laurel ! Men whose

minds are good (constant), and who adhere to whomsoever they have formed an

intimacy with, will not sometimes avoid men, and at other times be intimate. It is good

not to have fits of alternating warmth and indifference.

247. அறிஞைர/ சா3தா இ-ப அG

உணர உண1 உண#+ைட யாைர0
8ணாி! 8ண1மா. இப ;—8ணாி
ெதாிய ெதாி5* ெதாிவிலா தாைர0
பிாிய0 பிாி5மா ேநா).
Good and bad associations.

Join the men who throughly feel true wisdom's inner sense, and forthwith joy joins

you. Join yourself to men devoid of the accurate preception of knowledge, and then

parting from them is parting from pain.

248. தாேன த-ைன" தைலவ- ஆ9கலா.

ஆ9கலா.
நனிைல க தைன நி0பாC, தைன

நிைலகல கி கீழி வாC, —நிைலயிC

ேமேம உய#2 நி0பாC, தைன

தைலயாக ெச)வாC தா.
Men makes, unmakes, and ennobles himself.

He that establishes a man in good, and he that disturbs that good position and casts
him down, and he that more and more exalts a man and establishes him, and he that

makes a man head (among men) is (the MAN) HIMSELF.

249. காாிய 59க9 கலா பி-F கறவ ெசவா.

ெசவா.
க1ம வாிைசயா! க லாதா# பிC
ெப1ைம 5ைடயா19 ேசற — அ1மரபி
 102

ஓத அர! ஒ4கட தேச#0ப!

ேபைதைம யற தறி+.
It is prudent sometimes to sacrifice pride.

Lord of the cool shore of the sounding sea, where from old time the billows roar!— In

the course of their affairs when even great men follow after the unlearned, this is not

folly but wisdom.

250. க$ம ேபாக த$ம =- த9ேகா அைடவ.

அைடவ.
க1ம உ;பட0 ேபாக 2Lவ
த1ம த கா# ேக ெச)யா — ஒ1நிைலேய
;7றி H 75ேம அஃெதப
ப;7ன ெப!ற கல.
A perfect life-voyage.

If a man has wrought all fitting works, enjoyed all seemly pleasures, done deeds of

charity to worthy men: if he shall have accomplished all these three unchecked, in

this one state, of him men will say: ‘that is a ship that has gained the haren'

-------------
26. அறிவி-ைம / Ch. 26. The Lack of Practical Wisdom

251. அறிேவ ெப$6ெசவ ; அறிவி-ைம வைமயா.

வைமயா.
=Fண# விைம வைம, அஃ2ைடைம

பண0 பைணத ெப19ெச வ ;—எFகா

ெபஅவா) ஆஇழ*த ேப7 அணியாேளா,
கஅவா த க கல.
Lack of accurate perception is poverty. Mere externals are nothing.

The want of refined knowledge is poverty, its possession is very great and abundant

wealth. When one considers, will not a sexless creature, more woman than man,

adorn herself with the jewels that her eye desires ?

252. ெசவ5 அறி' ேசரா.

அறி' ஓாிட ேசரா.
 103

ப லாற ேக$வி0 பயCண#வா# பாடழி*2

அ ல உழ0ப தறிதிேர — ெதா சிற0பி

நாவி கிழதி உைறதலா! ேசராேள,

Oவி கிழதி 8ல*2.
Why the goddess Fortuna avoids the learned.

Men of vast and varied lore are seen in low estate, and suffer want. Would you know

the reason? The anciently renowned ‘Lady of the tongue' abides with them). ‘The

Lady of the flowers' is jealous, and draws not near !

253. இளைமயி கலா- இழி'பி- எ4#வா-.

எ4#வா-.
க ெல த*ைத கழற அதைனேயா#
ெசா ெல ெகா$ளா திக3*தவ , —ெம ல
எIேதாைல ப லா# நீ;ட விளியா
வI ேகாைல ெகா வி.
Folly of refusing to learn in youth.

He who, when his father urgently bade him learn, did not take it as a serious matter,

but contemned it; when, before many men, some one gently presents a written palm-

leaf, will in anger fetch a stick to beat him as guilty of an insult.

254. கலாதவைன நா4 எ-ேற க$#வ.

க$#வ.
க லா2 நீட ஒ1வ உலக2
ந லறி வாள ாிைட08 — ெம ல

இ10பிC நா)இ1* த!ேற, இராஅ(2)

உைர0பிC நா) ைர த!.
An ignorant man is a mere cur!

When a man who has grown up without learning enters the society of the wise, if he

sit still, it is as if a dog sat there; and if he rise to speak, it is as though a dog barked.

255. ல அைவயி கலா வ.

வ.
8 லா08 ேகா;70 8லவ ாிைட08
க லாத ெசா  கைடெய லா ;—க!ற
 104

கடாஅயிC சாறவ# ெசா லா# ெபா1$ேம!

படாஅ விபா கறி*2.
Cast not pearls before swine.

All the baser sort consorting with scholars of a heterodox and low school, will utter

illiterate rubbish; but men replete with learning, though urgently asked, utter not the

results of their learning, knowing that (the asker) would fail to apply their minds to the

import of what was said.

256. கலா விாி'ைர ெயலா பகவ.

ெயலா பகவ.
க!றறி*த நாவினா# ெசா லா#த ேசா#வ9சி;

ம!ைறய ராவா# பக#வ# ; பைனயிேம

வ!றிய ஓைல கலகல ; எ9ஞா

பேசாைல கி ைல ஒ4.
Modest silence.

Men of learned tongues are silent, fearing some slip; others (ignorant men) will speak

out; on the Palmyra tree the dried-up leaves make a loud rustling noise ; but

evermore the green leaf gives forth no sound !

257. அறிவிலா ெசவியி அற'ைர ஏறா#.

ஏறா#.
பறி <30 பதாி ேதமா வ7த!றா
நறறியா மா*த# கறதா ைர கா ;
றிேம! ெகா;* தறிேபா தைலதக#*2
ெசறிைசயா வா  ெசவி .
Good instruction thrown away on thankless people.

When you expound the way of virtue to ungrateful people, —which is like mashing up

sweet mangoes for a pig in a food — trough , — those virtuous teachings lose all

their force —have their point (தைல) broken (தக#) by the obtuseness of the

disciple— and do not enter into, or suit his ear, — like a stake which one would drive

in on the side of a hill.

 105

258. ேநாலா உடபி அறி' >ைழயா#.

>ைழயா#.
பாலா! கழீஇ0 பலநா$ உண கிC
வா4தா ப க இ1*ைத கி1*த;
ேகாலா! கடாஅ) றிC 8கெலா லா
ேநாலா உடபி! கறி+.
Learning requires discipline.

Though you wash it with milk for many days and dry it, charcoal on no hypothesis

becomes white ! So into the undisciplined body wisdom enters not, though you teach

it, driving it in with a stick.

259. இழிெசய ந0வ நலறி' இலா.

இலா.
ெபாழி*தினி2 நாறிC Oமிைசத ெச லா
திழி*தைவ காQஉ ஈ0ேபா — இழி*தைவ

தாகல*த ெந9சினா# ெகனா ? த கா#வா)

ேதகல*த ேத!றெசா ேத#+.
The fly desires not the fragrant honey. The base esteem not sweet and powerful

words.

To those whose minds are full of foul things, — like the fly which goes not to feed on

the flower that pours forth sweetness and breathes perfume, but fixes its eager
desire on ordure,—What clear comprehension can there be of the lucid words full of

honied sweetness that issue from the mouths of the worthy?

260. கீ)மக- #1ணிய ேகவிைய வி$பா-.

வி$பா-.
க!றா# உைர  கசட =ேக$வி
ப!றா2 தெந9 :ைததலா , —ம!ேமா#
தேபா ஒ1வ கேநா கி தாCேமா#
8ேகா;7 ெகா$Eமா கீ3.
The base man rejects the words of the learned, and seeks the assembly of congenial

fools.

The base man does not apprehend the faultless words of accurate instruction which

the learned utter. These pain his mind. He therefore looks in the face of some other
 106

one like himself (for encouragement), and convenes a wretched assembly of his own:

i.e. He finds one like-minded, and the two set up a sect.

-------------
27. ந-றியி
ந-றியி ெசவ / Ch. 27. Wealth that profits not

261.
261. ந-றியி ெசவைர நாடா அறிஞ.
அறிஞ.
அ1கல தாகி0 பலபIத கF
ெபாாிதா$ விளவிைன வாவ கா;
ெபாிதணிய ராயிC B7லா# ெச வ
க12 கட0பா;ட த.
Useless neighbours : so near and yet so far.
The bat approaches not the Heronia, with its dry stem, though it be night at hand and

bear abundant fruit; so although mean people are very close at hand, their wealth is

not a thing that can be counted upon.

262. ெசவ இ$பிF கீேழாைர/ ேசரா.

ேசரா.
அ$ளி ெகா$ வன கிழ வாயிC
க$ளிேம! ைக*நீ;டா# PO அைமயா
ெச வ ெபாி2ைடயராயிC கீ3கைள
ந$ளா# அறி+ைட யா#.
None pluck the Kalli flowers. The wise approach not the base.

Men reach not out their band to the Kalli (Cactus), though it bears delicate round

buds by the handful, because these are not flowers they can weave into a garland to

crown themselves withal; so wise people from no friendships with the base however

great their wealth may be.

263. ஈயா/ ெசவாிட எவ$ ேசரா.

ேசரா.
ம திைரய கட!ேகா; 710பிC
வ X! வாி கிண!றிக; ெசப# :
ெச வ ெபாி2ைடய ராயிC, ேச;ச
ந வா# க;ேட நைச.
 107

Though living on the sea-shore, men go to the fresh spring to drink.

Though men live on the curved shore of the sea with its multitudinous waves, they go

and drink at the well, with its perennial fountain of fresh water from the rock; so even

if those (who are neighbours) are very wealthy, the desire (of the poor) is towards the

liberal, though these may be far to seek.

264. அறிவிலா ெசவரா4 யா10 வா)கி-றா.

வா)கி-றா.
8ண#கட P3 ைவய20 8ணியேமா ேவேற;

உண#வ 2ைடயா# இ10ப — உண#விலா

வ; வI2ைண5 ேபா வா1 வா3வேர,

ப; 2கி உ2.
The senseless dressed in silks ! Virtue quite another matter.

In the world surrounded by the (all-)embracing sea, merit is quite an indifferent

matter! Understanding ones are (poor); and even those of no understanding—who

are like mere palm tree tufts and brinjals—live prosperously, clad in silks and rich

garments.

265. கலா ெசவ"தி9 காரண விைனேய :

ந லா# நயவாி10ப நயமிலா
க லா# ெகா றாகிய காரண,— ெதா ைல
விைன0பய ன ல2 ேவ ெந கணா)!
நிைன0ப வ1வெதா றி .
Men fortunate who seem not to deserve it.

While pleasant folk and just abide (in poverty), you ponder why men unjust and

ignorant have any joy. It is fruit of 'ancient deeds', thou whose long eyes are darts :—

to thoughtful mind no other cause occurs.

266. ப1பிலா ெசவ பயனிலாத#.

பயனிலாத#.
நாறா தகேடேபா நமல#ேம! ெபா!பாவா)!
நீறா) நில2 விளியேரா ;—ேவறாய
 108

8ம க$ ப க 8 வா)நீ ெபாேபா

நம க$ ப க 2ற*2.
Fortune cursed.

O golden dame, that sittest like a scentless leaf on a beauteous flower! Die, and fall

in ashes to the ground: thou enterest homes of worthless men of perverse mind,

forsaking good men pure as gold.

267. அறிஞ வைம? அறிவிலா ெசவ5 அைடவ# வியேப.

வியேப.
நயவா#க ந ர+ நாணி ெகா ேலா ;

பயவா#க; ெச வ பரப0 பயிெகா ;

வியவா)கா ேவ!கணா) இLவிர ஆேக
நயவா2 நி!  நிைல.
Poverty with the good, and prosperity with the mean.

Has poverty, that bides with men of righteous souls, no shame? Does wealth to

ungenerous men stick like glue?O thou of dart-like eye, with wonder see that thus, no

just discernment made, these two abide !

268. ேயா ெசவ இலாத#.

ெசவ ெபா$"த இலாத#.
வலைவக ள லாதா# காலா ெச
கலைவக$ உ கழி0ப# — வலைவக$
காலா ெச லா# க1ைனயா 2)0பேவ
ேமலா பாய வி1*2.
The self-dying and the self-indulgent.

Men who are not void of shame will travel forth on foot, and feed on scraps, —so

pass their days ; the shameless ones make no journeys on foot, but feed on dainties

at home, perspiring over the feast.

269. அறிவிலா ெசவ த$பய- ஒ-றிைல.

ஒ-றிைல.
ெபானிற ெச*ெந! ெபாதிெயா N$வாட,

மிெனாளி# வான கட$E கா ;

ெவைம 5ைடயா# விIெச வ ெம)திய கா
 109

வைம5 மன தைக2.

Misplaced liberality; rain on the sea.

While the red paddy's golden germ is parched within the ear and dies, the cloud

gleaming with lightnings pours forth its treasures on the sea. When silly men gain

ample wealth, even so are their liberal gifts bestowed !

270. ஈயா எ-னி ெசவ$ வறிஞேர.

வறிஞேர.
ஓதி5 ஓதா# உண#விலா# ஓதா2
ஓதி யைனயா# உண#+ைடயா# : — 6)தாக

ந <#*2 ெச வ# இரவா தா#,ெச வ1

ந <#*தா# ஈயா ெரனி.
The unintelligent never learn; the intelligent perceive without learning.

Men void of understanding, though they learn, learn not! Men of understanding,

though unlearned, are as men learned! They are rich, though utter paupers, who

never beg; the rich are paupers if they bestow nothing !

-------------

28. ஈயாைம /Ch. 28. Absence of Charity; or, the Miser

271. ப"#1ணாதவ கா ேம@லக.

ேம@லக.
ந;டா#  ந$ளா தவ#  உளவைரயா
அ;ட2 பா2ட அ;ட ;—அ;ட
தைடதி1* 2ெடாI  ஆவதி மா க;
அைட மா ஆைட கத+.
Share your food with friends and foes. To the selfish heaven's gate is closed.

To eat your own meal, after sharing what you have cooked, to the extent of your

ability, both with those who are friends and those who are not friends, is 'cooking and

eating' (= is real house keeping). To the good-for-nothing human beings whose habit

of life it is to shut themselves up and eat alone what they have cooked, the door of

yonder world will be shut.

 110

272. இய-ற அற6ெச4தா பிறவிபய- எ4தலா.

எ4தலா.
எ2ைண யாC இைய*த அளவினா
சி!றற9 ெச)தா# தைல0பவ#; —ம!ைற0
ெப19ெச வ எ)திய கா பிஅறி2 எபா#
அழி*தா# பழிகடல 2$.
Give what you can, when you can.

Whatever the measure be, those who do even lesser acts of charity to the measure

of their power shall attain to excellence. But those who, when they have obtained

great wealth. say 'we will be wise (and give) by and by,' are lost in a sea of guilt.

273. ஈயாத ஒ$வைன எலா$ இக)வ.

இக)வ.
2ய2 கழியா 2றேவா# ெகா றீகலா
ைவ2 கழி5 மடேவாைன — ைவத

ெபா1E அவைன ந ேம ; உலக

த1E அவைன ந .
The miser contemptible.

The senseless man who spends not time in enjoyment (of his wealth), and who gives

nothing to pions devotees, but hoards and dies, —him his hoarded wealth derides;

him all that is gracious in the world derides.

274. ஈயா ெசவ பி- ஏதிலா அைடவ.

அைடவ.
ெகாத 2)த ேத!றா இ ைட
உ$ளதா ெப!ற ெப19ெச வ இ ல
21+ைட கனியைர0 ேபால0 ப1வதா
ஏதிலா 2) க0 ப.
The miser loses what he hoards.

The great wealth obtained by the man of straitened soul, who knows not how either
to give or to enjoy, shall be enjoyed by a stranger, in due season—like lovely virgins

remaining unmarried in the dwelling.

275. பிற9ேயாதவ ெப$6ெசவ"திF தனி/சிறைடய#.

ெப$6ெசவ"திF சா-ேறா வைம தனி/சிறைடய#.
 111

எறிநீ#0 ெப1கட எ)தி யி1*2

அநீ# சிகிண! Qற பா# 2ப#;
மைம யறியாதா ரா கதி சாேறா#
கழிந ரேவ தைல.
Poverty better than the wealth of those who live for this world alone.

Though they have got the mighty sea with its dashing waves (to drink from), men wait

for the stream slowly issuing from the little well, often dry, and drink there; so the

exceeding poverty of the virtuous is preferable to the wealth of those who know not of

the world to come.

276. யாதவ- ெபா$ யா9 உாியதா.

உாியதா.
எனெதன ெதறி1  ஏைழ ெபா1ைள
எனெதன ெதறி10ப யாC;—தனதாயி

தாC அதைன வழகா பய2Lவா ;

யாC அதைன அ2.
Whose is the miser's wealth?

As to the property which the wretched churl claims saying 'It is mine, it is mine ,' I too

chime in with "It is mine, it is mine;' for if it is his, he himself spends it not, nor enjoys

the benefit of it; and I, too, neither spend nor enjoy it!

277. வைம?ைடயவ ெசவேபா வ$3தா.

வ$3தா.
வழகாத ெச வாி ந <#*தா# உ)*தா# ;
இழ*தா# என0பத உ)*தா# — உழ*ததைன
கா08ாி*தா# க த உ)*தா#த ைக*ேநா+
யா08)*தா# உ)*த பல .
Poor men better off than churls.

The poor have escaped much from which rich men that dispense not suffer. They

have escaped the reputation of having lost (their substance). They have escaped the

toil of saving it. They have escaped (the labour of) digging (to hide it). They have
 112

escaped the ache of hands securing it from powerful plunderers. Many are the

(sorrows) they have escaped.

278. உாிய ெபா$ைள உட-ப"# உ1Gக.

உ1Gக.
தனதாக தாெகாடா; தாய தவ1

தமதாய ேபா3ேத ெகாடாஅ# : — தனதாக

ேன ெகா0பி அவ#க7யா#, தாக7யா

பிைன அவ#ெகா  ேபா32.
Nothing but his own churlishness hinders the churl from being liberal.

While it was his he gave not; and his heirs, how it is theirs, give not. Before, while it

was his, if he had given, they would not have reproved (him); and afterwards, if they

had given, he would not have reproved them! Men's own avarice is the sole reason

for the lack of charity.

279. வ$"தினா ெகா0ப தெபா$ைள9 கீ)ம9க-.

ம9க-.
இரவல# கறாக ஈவா#ஆவாக
விரகி :ர0பதா வைம ; —விரகிறி
வ லவ# வாற வ7யாேபா வா)ைவ2
ெகா ல :ர0பதா கீ3.
Those wanting in liberal instinct give only on compulsion.

Liberality is that which yields its gifts spontaneously (from good instinct), the askers

being as the calf and the givers as the cow; meanness yields only when put into a

strait and forced, as a cow with no good instinct gives a scanty supply (வ7) when

strong ones press.

280. ஈ%0 ெபா$ளா எ4# பல #ய.

#ய.
ஈ;ட 2பம! றீ;7ய ஒெபா1ைள
காத ஆேக க*2ப ;—காத
ைறப7 2ப ெக72ப 2ப
ைறபதி ம!ைற0 ெபா1$.
 113

Wealth is the source of many sorrows.

Gathering it together is trouble, and even so the guarding of resplendent wealth is

severe trouble. If the guarded heap diminish, it is trouble. If it perish, it is trouble.

Wealth is trouble's very dwelling-place!

---------------

29. இ-ைம / Ch. 29. Poverty

281. ெபா$ளிலாைர பிணேபாலேவ மதிபா.

மதிபா.
அதி;ட <ைற அைர:!றி வாழிC
பெத; ைடைம பல1$E பாெட)2;
ஒத 70பிற*த கFெமா றி லாதா#
ெசத பிணதி! கைட.
Money commands respect.

Though he wraps a cloth dyed red around his loins, a dozen coins or so, will gain (the

wretch) respect among many men! The man devoid of wealth, though born of noble

race, is viler (in the world's estimation) than a lifeless corpse !

282. இரபவ- எலா இட5 வா-.

வா-.
நீாிC =ணி2 ெந)எப#, ெந)யிC

யா1 அறிவ# 8ைக =;ப ; —ேதாின,

நிர0பிைப யாள 8 ேம, 8ைக5

8க!காிய Oைழ =ைழ*2.
The insinuating mendicant.

Where water cannot enter! the more insinuating ghi glides in; and smoke as a subtler

power to penetrate than even ghi. If you look into it, the man debased by poverty will

enter haunts where smoke scarce finds a way.

283. வைம ?ைடயவபா உறவின வாரா.

வாரா.
க ேலா ய#வைரேம! கா*த$ மலரா கா
ெச லாவா ெசெபாறி வ7ன ;—ெகா ைல
 114

கலாஅ கிளிக75 கானக நாட!

இலாஅஅ# கி ைல தம#.
All abandon the needy.

When on the high hill's crags the Kanthal blooms no more, the crimson-spotted

beetle tribe seek not its boughs;—Lord of the hills wherefrom they scare parrots with

stones! — the needy have no kin.

284. ெசவ இட"தி எலா$ ேசவா.

ேசவா.
உடாய ேபா3தி உைட*2ழி காகேபா
ெதாடா யிரவ# ெதா 0ேவ ; —வடா)
திாித1 கால2 தீதி4ேரா எபா#
ஒ1வ1 இL+லக தி .
Time-serving friends.

When wealth is there, obsequious myriads will assemble, like crows around the fallen

corpse. When wealth, as the beetle wheels its flight, is gone, no one in all the world

will ask, ‘Is it well with you?'

285. ஆ1ைம ல கவி அழி? வைமயா.

வைமயா.
பிற*த லமா5; ேபராைம மா5;
சிற*தத க வி5 மா5; —கறக1வி
க ேம! கZஉ கணமைல நனாட!
இைம தIவ0ப;டா# .
Nothing benefits the poor man.

Lord of the pleasant land of clustering hills whose crags are washed by sounding

waterfalls !—Their race is nought, their manly prowess is nought, their rare learning

is nought, when men are held in poverty's embrace.

286. வறியவ- வா)வினா பிறபய- அைடயா.

அைடயா.
உ$<# பசியா உைழநைசஇ ெசறா#க;
$\ ாி1*2ெமா றா!றாதா, —உ$\#
இ1*2யி# ெகாேன கழியா2 தாேபா)
 115

வி1*தினனாதேல ந.
Let the churl become a guest of others!

Although he dwells within the village, and sees the poor draw nigh with hungry soul

desiring aid, he yields them none : why then in the village does he vainly pass his

days? It were better he went to be a guest himself !

287. வைம வ3தா அறி' நீ.

.
நீ#ைமேய யறி நிரப எI*தத
<#ைம5 ெம லா ஒ1கிழ0ப# ;—<#ைமயி

 ைல அைல  எயி!றா) ; நிர0ெபC

அ ல அைடய0ப;டா#.
Poverty ruins all.

O thou whose teeth vie in sharpness with jasmine buds! — When sharp distress of

poverty assails, men lose all their attributes of goodness at once, with the mind's

acuteness gained from amplest stores of wisdom.

288. பிற9 உதவாதவ- இரபேத ந-.

ந-.
இ;டா!0 ப;ெடா றிர*தவ# கா!றா2
;டா!0 ப; ய$\# வா3த4
ெந;டா! ெச நிைரமைனயி! ைக*நீ;
ெகா;டா! வா3 ைகேய ந.
The struggle with want.

Better indeed is the life that pertains to the ruinous course (ெக;ட ஆ), that going

far away (ெந;டா), stretches out (supplicating) hand at every door, than to dwell at

home (உ$\# ) toiling, subjectto (ஆ!0ப; ) obstacles (2 ). not giving aught

to those that ask, because of straitened circumstances.

289. உபிலா9 கீைர? உ1பா வறியவ.

வறியவ.
கடக ெசறி*ததைககளா வாகி
அட பறி2 ெகா ட; — ைடகலனா

உ0பி4 ெவ*ைததி$ள! வா3பேவ,

 116

208ர+ ெசல*த கா .
Reverses.

The hands once loaded with golden bracelets now cull the forest-herb and cook the

meal; and then eat the mess unseasoned, from the palm-leaf for a dish! Thus sad at

heart they live, when fortune is gone and ruin come.

290. ெசவவா)' இைலேய Bற5 இைல.

இைல.
ஆ#த ெபாறிய அணிகிள# வ7ன
Oெதாழி ெகாபிேம! ெச லாவா; —நீ#த1வி
தாழா உய#சிற0பி த ற நனாட!
வாழாதா# கி ைல தம#.
Interested friends.

The humming spotted beetle tribes all bright in hue gather not on the branch that has

ceased to blow. Lord of the good cool hilly land, of high renown, whence bounteous

streams flow down unceasingly—the unprosperous have no kin!

--------------
30. மான Ch. 30. Honour (Self-
(Self-respect.)

291. மான உைடயா- மன கனேபா-ற#.

கனேபா-ற#.
தி1ம2ைக யாக திறனிலா# ெச)5
ெப1மித கட கைட2 — எாிம7

கான* தைல0ப;ட தீ0ேபா! கனேம,

மான ைடயா# மன.
Honourable minds are wroth with wealthy arrogance.

The mind of those possessed of honourable feeling will kindle into flame, like the fire

that has caught the forest when the conflagration rages, whenever they behold the

haughty acts of those who are destitute of virtuous habits, and to whom their wealth

is their only strength.

292. உைரயா- த-ைற மான உைடயவ-.

உைடயவ-.
 117

எபா) உகிC இய பிலா# பி ெச

தபா ைர0பேரா தைடயா#; —தபா()
உைரயாைம Cண1 ஒைம 5ைடயா# ( )
உைரயாேரா தா!றேநா).
High-minded men complain not to the unsympathizing.

Will (honourable men who are) 'masters of themselves' follow graceless men to tell of

their sufferings, tbough fallen away to mere skeletons ? Do they not (rather) tell the

pain they have felt to those enlightened souls that understand their sufferings before

they speak ?

293. மான உளவ- ெசவைர மதியா-.

மதியா-.
யாமாயி எஇ ல கா;2 தாமாயி
காணேவ க!பழி5 எபா#ேபா — நாணி0
8றகைட ைவதீவ# ேசா அதனா
மற*திக ெச வ# ெதாட#8.
Dependence on the wealthy destroys self-respect.

As for ourselves we would introduce them (these friends) to our household : but as

regards them, they are ashamed (of us), as though they said, as soon as they (the

ladies) saw them (the friends,) it would be the destruction of their womanly reserve;

and so they seat us at the backdoor and give us rice! Therefore let us dismiss all

thought of rich men's friendship.

294. இைம? மைம? இ-பத$ மான.

மான.
இைம5 நறா இய ெநறி5 ைகவிடா
2ைம5 ந ல பயதலா , —ெசைமயி

நான கமI க20பினா)! நேறகா,

மான ைடயா# மதி08.
The law of honour is that maintained by honourable men.

O thou whose locks diffuse the odour of pleasant musk! Behold, especially good is (it

to cultivate) that which is esteemed by men of honourable mind; for in this world it is
 118

(obviously) good : and, since it leads to perseverance in the way of virtue, it will yield

good things in yonder world also.

295. அறிஞ பழிபாவக% அ6Bவா.

அ6Bவா.
பாவ ஏைன0 பழி5 படவ1வ
சாயிC சாறாவா ெச)கலா# ; சாத
ஒ1நா$ ஒ1ெபாIைத 2ப அைவேபா
அ1கைவ யா!த இ.
Dishonour worse than death.

The men 'fulfilled of excellence,' though death were the alternative, do not deeds that

entail sin and guilt. Death is an affliction for one day, and for a little while. There is
nothing that works irreparable ill like those (deeds).

296. இரவாதவேர ெப$6 ெசவ எ-பவ.

எ-பவ.
ம லமா ஞால2 வா3பவ1$ெள லா
ெச வ ெரனிC ெகாடாதவ# ந <#*தா#;

ந <#*த கF ெப1 தைரயேர,

ெச வைர ெசறிர+ தா#.
The wealthy and the poor.

Poor are the men that give not, even though deemed wealthiest of all that flourish on

the teeming apple earth! They who even when they are poor seek not as suppliants

wealthy men are 'Lords of the three mighty lands.'

297. Dயமன"தவ ெசாபழி9 அ6Bவ

Bவ.
அ6Bவ.
கைடெயலா கா)பசி அ9:ம! ேறைன
இைடெயலா இனாைம அ9: — 8ைடபர*த
வி!81வ ேவ ெந கணா)! தைலெய லா
ெசா!பழி அ9சி வி.
The honourable dread most the loss of reputation.
 119

Thou who hast long dart-like eyes with eye-brows extending far, like a bow! the

lowest class of men dread burning hunger; the other (or middle class) dread what is

unpleasant; all the chief of men fear words that impute crime.

298. ெசவ சிேநா9க நேலாைர வ$"#.

வ$"#.
ந லா ெபாிதளிய# ந <#*தா# எெற$ளி
ெச வ# சிேநா ேநா கா — ெகா ல
உைலY2* தீேயேபா உ$கன ெகா ேலா
தைலயாய சாேறா# மன.
The rich man's contemptuous pity.

When the very worthy and thoroughly learned see the rich men's glance of
disparagement, as they say contemptuously, 'These are good people —persons in

greatly reduced circumstances—poor folks,' does not their mind kindle into flame

within them, like the fire by the breath of the bellows on the blacksmith's forge?

299. தம# லேம-ைம? சாறா மாணிக-.

மாணிக-.
நாசியா# கியாைம நாஅ; நா$நாE

அசதா நாFத நாஅறா; —எசதி

ெம 4ய ராகித ேமலாயா# ெச)த2
ெசா லா தி10ப2 நா.
What is dishonouring.

It is no shame (disgrace) not to (be able to give to those who desire it of us. The
shrinking on account of fear (felt) day by day is not shame (modesty). But to become

reduced in other ways, and not to [dare to] tell what injuries those who love us not

have inflicted on us is shame (disgrace, or self-respect).

300. மான ெகடவாிF வாFல ேவ1டா.

ேவ1டா.
கடமா ெதாைலசிய காCைற ேவைக
இட B3*த 2ணா திற ;—இடைடய

வானக ைக5றிC ேவடா# விIமிேயா#,

 120

மான அIக வாி.

Heaven itself must not be sought at the expense of honour

The jungle-haunting tiger that slays the wild cow, refuses to eat and passes by what

has fallen (of itself) in its path (i. e. carrion); so the excellent, though the wide realms

of heaven were within their reach, would not desire them, if to be obtained (only) by

the loss of honour.

--------------

31. இரவ/ச /Ch. 31. The Dread of Mendicancy.

Mendicancy.

301. ெதளி3த அறிவின மயகிேனா பி-ெசவா.

பி-ெசவா.
நமாேல யாவ#இ* ந <#*தா# எ9ஞா*
தமா ஆ ஆ க இல#எ — தைம
ம1ட மனதா#பி ெச பேவா தா
ெத1ட அறிவி னவ#.
Ignorant condescending patrons.

Will men themselves possessed of clear discerning knowledge follow after those who

have yielded themselves up to mental bewilderment, and who (erroneously) say (of

suppliants), ‘These poor folks depend entirely on us, evermore are they without

resources in themselves ?'

302. இழிெசய வா)விF இறப# ந-.

ந-.
இழித க ெச)ெதா1வ ஆர உண4
பழித க ெச)யா பசித தவேறா
விழிதிைம மாதிைர யேறா? ஒ1வ
அழி20 பிற  பிற08.
Honest hunger and dishonest fulness of food.

Is not a man's dying and birth again measured by the twinkling of an eye? Is it then a

fault if a man rather choose to suffer hunger, doing no blameworthy actions, than to

feed full, doing things that entail disgrace ?

 121

303. அ-பி- இட"ேத ேம-ம9க அGவ.

அGவ.
இ லாைம க*தா இர+ 2ணி*ெதா1வ#
ெச லா1 ம ல# சிெநறி ;—8 லா
அக8 மி உFமி எபவ#மா; ட லா
க8 த ஆ!ேமா ேம ?

Ask only of the courteous.

There will never be wanting those who, with their destitution as their support (making

it their excuse), will venture upon mendicancy, and tread the way of humiliation; but

will the noble-minded man enter (as a suppliant) the presence of any save of those

who will embrace him and say, 'Enter my dwelling, eat of my food ?'

304. ெசவபி- ெச- நிலா நேலா.

நேலா.
தி1தைன நீ0பிC ெத)வ ெசறிC
உ1த மனேதா ய#+$ளி ன லா ,
அ1த ெசறி  அறிவிலா# பிெச
ெற1திைற9சி நி லாதா ேம .
No reverses bend the noble spirit.

Though fortune forsake him, and fate frown, the man of lofty soul, dwelling with

steadfast mind on things above, disdains to stand with bending neck in the train of
the foolish who hoard their wealth.

305. கரவா ந1பைர? இரவா ேமேலா.

ேமேலா.
கரவாத திணபி கணனா# கF.
இரவா2 வா3வதா வா3 ைக ;—இரவிைன

உ$Eகா உ$ள உ1 மா , எெகாேலா

ெகா$Eகா ெகா$வா# றி08.
Mendicancy is always painful.

To live asking naught even from those dear as an eye, whose love is sure, and who

never refuse, is happy life. Since the mind dissolves in shame at the very thought of
beggary,— when men receive alms, what are the receivers' thoughts, I pray ?
 122

306. அயலாைர இரபதா பய- யா# மிைல.

மிைல.
இனா இையக இனிய ஒழிெக
தைனேய தாஇர0ப தீ#வத! — எைனெகா
சாத கவ! மனதினா கபா3ப;
ேடதி லவைர இர+.
Contentment better than mendicancy.

When a man himself, begs of himself, saying, ‘Let troubles come, let joys depart!' the

sting of poverty is extracted; why then, for this purpose, should any one, his mind

agitated with desire, and his eye wasted with weeping, beg of strangers ?

307. இரபாைர இகழா# இ$பவ- சிற3ேதா-.

சிற3ேதா-.
எ 8தியா# பிற0பிC இL+லக
ெத அவேன பிற கலா — றி
பர0ெபலா ெபாெனாI  பா)அ1வி நாட!
இர0பாைர எ$ளா மக.
Beggars are universally despised.

Lord of the land where gold is borne down by rushing waterfalls from every hilly

slope! — Though in this world new (kinds of) men are continually born, that very man

is never born that does not scorn mendicants.

308. ஈஎன விரப# மிக' இழிவா.

இழிவா.
8ற2தா இைம ந4ய அக2த
நஞான நீ கி நிறீஇ ஒ1வைன
ஈயா) என ெக றிர0பாேன அ*நிைலேய
மாயாேனா மா!றி வி7.
Mendicancy is unmitigated misery.

Want wastes his outward frame; he lays aside wisdom, his inward being's good; and

so resolving, begs of some stranger, saying, 'Give to me.’— If then the boon be

refused, must he not that very instant die?

 123

309. வறிஞ ெசவைர/ சா3# வா)க.

வா)க.
ஒ1வ ெரா1வைர சா#*ெதாIக ஆ!றி
வழிபத வ த ல லா , —பாிசழி*2
ெச)Gேரா எனாC எC9ெசா! கினாேத
ைபயதா ெச  ெநறி?

A hermitage preferable to mendicancy.

Men form close intimacies with others and live as their dependants, and this is

permissible ; but is it more painful quietly to go one's way (to the hermitage) than, lost

to all sense of personal dignity, to say, 'Will ye not do aught for me?’

310. பழைமபறி9 கிழைம பாரா%0க.

பாரா%0க.
பழைமக* தாக0 பைச*த வழிேய
கிழைமதா யாதாC9 ெச)க ;—கிழைம
ெபாறாஅ# அவெரனின ெபாதித ெந9ச2
தறாஅ :வேதா# தீ.
Relieve the wants of old friendsthough they shrink from it.

Relying on old friendship, in an affectionate manner, render such assistance as your

intimacy Warrants. If he will not endure (the assistance), will it not be a fire heaped

up and burning in his bosom?

----------------

32. அைவயறித / Ch. 32. The Knowledge of the Assembly

311. சிறறிவின அைவ ேசரா அறிஞ.

அறிஞ.
ெம)9ஞான ேகா;7 உற3வழி வி;டாேகா#
அ9ஞான* த*தி; ட2வா கற2ழா)
ைக9ஞான ெகாெடாI  காரறி வாள#
ெசாஞான ேசார விட .
Cast not pearls before swine.

Decline entirely to utter words of wisdom before heretics (காரறிவாள# = men of

darkened knowledge — men who professing to be wise, have their understanding

darkened), who having forsaken the way pertaining to the assemblies of true wisdom,
 124

have there laid down propositions of unwisdom, and propagating them diligently, live

in accordance with their own shallow wisdom!

312. ேபா லவபா ேயாகா லவ.

லவ.
நா0பாட ெசா 4 நயண#வா# ேபா!ெசறி 
தீ08லவ! ேசரா# ெசறி+ைடயா# ;— தீ08லவ
ேகா;75; ற 70பழி  அ லா கா
ேதா;ைட ெகா$ளா எI.
Avoid the angry violent disputant.

Well-disciplined men come not near the heretic (=man of evil learning, the teacher of

an evil system), who stores up (in his memory certain formulas, comp. 304), as
though he understood their worth, and repeats them by rote (lit. as a tongue-lesson).

The heretic, if worsted in the assembly, will abuse the family (of his opponents); or he

will spring up and challenge them to fight.

313. கற# அறியாம கழவ ேபைதய.

ேபைதய.
ெசா!றா! ெகா :ைனெதIத காவ#
க!றா!ற வைம5* தா*ேதறா# , —க!ற

ெசல+ைர  ஆ!றியா#, ேதா!ப தறியா#,

பல+ைர  மா*த# பல#.
Vain babblers.

Many are the men that utter many things,—who long to raise up (in debate), from
mere love of talking and an itching tongue; who do not themselves apprehend the

power and might of learning; who know not the way to utter with penetrating force

whatthey have learnt; and who know not what defeat means.

314. ேபைத லறிைவ ேபசி ெவளிப0"#.

ெவளிப0"#.
க!ற6உ மிறி கண காய# பாடதா
ெப!றதா ேபைதேயா# Pதிர — ம!றதைன
ந லா ாிைட08 நாணா2 ெசா 4தா
8 லறி+ கா;7 வி.
 125

The neophyte.

Without any learning of his own, the fool has obtained one formula from overhearing

the lessons of a tutor (who was teaching others ), yet unabashed he enters the circle

of the good, speaks it out, and makes exhibition of his mean understanding.

315. ெசாேபா ாிவைத நலவ விைழயா.

விைழயா.
ெவறி0 ெபா1;டா விலெகா2 ெம)ெகா$ளா#
கறி கெதI*2 கா)வாேரா —ெடாறி

உைரவி தகெமIவா# காபேவ, ைக5$

:ைரவி20 ேபா*த ப .
Convincing arguments.

They who arise to utter words of wisdom, having associated themselves with the

assembly of those who rage and burn and fume with anger, like beasts, for the mere

sake of victory, not understanding the truth, shall see their own teeth like pumpkin

seeds in their hands!

316. =ட ெமாழிைய? சா-ேறா ேக%ப.

ேக%ப.
பாடேம ஓதி0 பயெதாித ேத!றாத
Hட# னித க ெசா கா — ேகட19சீ#
சாேறா# சம3தன# நி!பேவ ம!றவைர
ஈறா; சிற0ப0 பாி*2.
Fools disgrace themselves in the assembly of the learned.

When foolish men chant their lesson, not knowing the fruit that lesson yields, but

uttering words that gender wrath, the learned ones, whose fame dies not, will stand
by ashamed, sorely pitying the mother that bare them.

317. Lெபா$ கா1ப# அ$ைமயா.

கா1ப# யா9 அ$ைமயா.
ெபவ2 ெகா$பவ# ேதா$ேபா ெநறி0ப;
க!பவ# ெக லா எளியV — ம!ற
றி8ைர ேமனிய1$ளேபா றியா# 
அறித! காிய ெபா1$.
 126

The letter easy, the meaning hard.

Like the charms of those who sell their love for what they gain, the sacred texts are

easy to those who rightly learn then; but like the minds of these whose forms are soft

as tender shoots, the meaning is hard to all.

318. "தக ெதா"ேதா எலா$ லவ அல.

அல.
8தகேம சால ெதா 2 ெபா1$ெதாியா#
உ)தக ெம லா நிைற0பிC — ம!றவ!ைற0
ேபா! 8லவ1 ேவேற ெபா1$ெதாி*2
ேத! 8லவ1 ேவ.
Book collectors and scholars.
Although men gather together books in abundance, and, not understanding their

contents, fill the whole house with them; the sages who merely take care of books

are of one sort, and the sages who understand their contents, and make them clear

to others, are of another sort.

319. ெபா$ விள9வேத L உைரயா.

உைரயா.
ெபாழி0பகல =;பV எசமி* நாகி!
ெகாழிதகல கா;டாதா# ெசா!க$ — பழி0பி
நிைரயாமா ேச#  ெந ற நாட!
உைரயாேமா V4! ந .
A perfect commentary.

Lord of the land of long chains of hills where the wild cattle assemble in herds!
Is that a good commentary to a faultless composition, which consists of the words of

those who do not sift it thoroughly, in the four divisions of summary, amplification,

minute exposition, and supplementary information, and thus exhibit the full import?

320. நபிறபிலா நலறி' அைடயா.

அைடயா.
இ!பிற0 பி லா# எைன2V க!பிC
ெசா!பிறைர கா  க1வியேரா — இ!பிற*த
ந லறிவாள# நவிறV ேத!றாதா#
 127

8 லறி+ தாமறிவ தி .
Critics.

Will those who are not of high family, however they may study learned works, be fit

instruments to guard others from faults of speech? And men of good family who are

well learned will not (seem to) be aware of the deficiencies of those who do not

comprehend the works they talk of.

-------------

33 . லறிவா1ைம / Ch. 33. Insufficient Knowledge

321. லறி'ைடயா ெகாளா.

லறி'ைடயா லவ உைர ெகாளா.
அ1ளி அறைர  அ8ைடயா# வா)ெசா
ெபா1ளாக ெகா$வ# 8லவ# — ெபா1ள ல
ஏைழ அதைன இக3*2ைர  பா!<ைழ
Hைழ :ைவ5ணரா தா .
Only the wise value the wise.

Men of sense receive as a reality the words from the mouth of the loving ones who

graciously teach virtue. The (ignorant)wretch, himself unreal, speaks (of virtue) with

contempt. Just so the ladle distinguishes not the flavour of the rice boiled in milk.

322. அறெநறி கீ)ம9க ெசவியி ஏறா#.

ஏறா#.
அLவிய இ லா# அறதா ைர கா
ெசLவிய ர லா# ெசவிெகா2 ேக;கலா#
கLவிேதா திC Fக#நா) பா!ேசா!றி
ெசLவி ெகாள ேத!றா தா .
Foolish people hearing hear not.

When men of ungrudging soul declare the way of virtue, those who are not rightly

disposed, although they give ear, hear not. Even so the currier's dog seizes on and

devours leather, not appreciating the flavour of milk and rice.

323. ந-றியிலாதா ெபா-வ# நலேம.

நலேம.
இைம  அளவி த இCயி#ேபா மா# க
 128

எைனதாC தாக71*2 — திைன2ைண5

நறி 8ாிக லா நாணி மடமா க$
ெபாறிெல ெபானா கா ெல.
Useless in life and unmourned in death.

What matters it whether they live or die—the shameless stupid people who do no

good, not even as much as a grain of millet, though they see by every species of

example the way in which their life so sweet to them, passes away in the twinkling of

an eye?

324. பேலா பைகெகாள லறிவா.

லறிவா.
உளநா$ சிலவா உயி# ேகம இறா
பல#மC* 6! பழியா — பல1$E
கடாேரா ெட லா நகாஅ ெதவெனா1வ
த7 தனி0பைக ேகா$.
Misanthropy.

Since being's days are few, and life no safeguardowns, and guilt by many blamed is

rife, mid many men, why, laughing not with all they see, should any sulk apart, and

nurse a sullen hate ?

325. அைவயி எவைர? ைவவ# ெகாய#.

ைவவ# ெகாய#.
எ)தி யி1*த அைவ ன# ெசெற$ளி
ைவதா ெனா1வ ஒ1வைன — ைவய
வய0ப;டா வாளா இ10பாேன ைவதா
வியத கா வாI ெமனி.
The evil tongue.

A man has gone before the assembly that had gathered together, and contemning

another has reviled him. Now if the reviled one remain silent, the reviler is to be

wondered at if he survive; (for abuse is his very life, and the patience of the reviled

one has closed his mouth.)

326. அற/ெசய ாியா- சிறபிைன அைடயா-.

அைடயா-.
 129

H08ேம வாராைம ேன அறவிைனைய

ஊ கி அதக யலாதா — V கி0
8றதி1 ேபாெகC இனாெசா இ $
ெதாIைதயா! <ற0 ப.
Dishonoured old age.

He who before old age comes, has not undertaken and zealously carried out works

of virtue, will be pushed about in the house addressed in harsh language, and bidden

to get on one side or to go out, by even the maid-servants.

327. லறி' Nணி ெபா<#ேபா9வேத.

ெபா<#ேபா9வேத.
தாேம5 இ8றா# த கா#  நறா!றா#
ஏம9சா# நெனறி59 ேச#கலா# — தாமயகி
ஆ க2$ 6கி அவதேம வா3நாைள0
ேபா வா# 8 லறிவி னா#.
Wasted lives.

Men of scanty wisdom are those who do not themselves enjoy any sweets of life,

bestow no benefactions on worthy persons, draw not nigh the good path that

safeguards (the soul), but infatuated and absorbed in the acquisition of wealth, pass

away their days of life in vain.

328. ேபைதயா அற/ெசய பி-ெசய நிைனபா.

நிைனபா.
சிகாைல ேயதம  ெச +ழி வ சி
இகிக ேதா;ேகா08 ெகா$ளா# — இகிகி0
பினறிவா எறி1  ேபைதயா# ைககா;
ெபாC 8ளிவிளகா யா.
The miser's death-bed.

In the very earliest time (in early youth) they take not food for the journey which they
must make (into another world), tying tightly the wallet on their shoulders ; but tying

tightly (their treasure bags), they say, 'In after days we will learn wisdom;' the gold

these idiots will indict with their hands (as legacies, when they are speechless, and in

the grasp of death) will be as sour vilam fruit.

 130

329. சிற3த வா)வி அறாிவ# ேம.

ேம.
ெவைம யிட2 விI0பிணி0 ேபா32
மைம மனதாேர யாகி — மைமைய
ஐ*ைத யைனதாC ஆ!றிய கால2
சி*தியா# சி!றறிவி னா#.
Saints when they suffer, sinners when they prosper.

When poor, or when disease's deadly grasp they feel, to other world alone their

minds are given ; but when wealth grows, no thought, small as a grain of mustard

seed, give they to other world —these souls unwise!

330. நிைலயிலா வா)விைன நிைன3# அறாிக.

அறாிக.
எேனம! றL+ட8 ெப! அறநிைனயா#
ெகாேன கழி0ப#த வா3நாைள — அேனா
அளவிற*த காத த ஆ1யி ரனா#
ெகாளஇைழ  <!ற க.
Friends hurried away; the unwise heed it not.

Though they have gained a human frame, of virtue think they not! In vain they spent

their days. Alas! and yet they see death eagerly hasting to snatch away those

infinitely dear, like to their very souls! Why is this so?

-------------

34 . ேபைதைம / Ch. 34. Utter Folly

331. இறைப எ1ணா# களி"தி$"த ேபைதைம.

ேபைதைம.
ெகாைலஞ# உைலேய!றி தீம0ப ஆைம
நிைலயறியா த*நீ# ப7*தா7 ய!ேற
ெகாைலவ ெப1<!ற ேகா$பா#0ப ஈைட
வைலயக2 ெசமா0பா# மா8.
Men disport themselves in the very meshes of death's net.
 131

While the turtle's murderers have put it into the pot, and kindled fire beneath, it sports

unconscious of its fate: such is their worth who joy entangled in life's not, while death,

the mighty murderer, waits to seize them.

332. நா அறவிைன ெச4வ# ந-.

ந-.
ெப1கடலா7ய ெசறா# ஒ1 ட
ஓைச அவி*தபி ஆ2 எற!றா
இ!ெச) ைறவிைன நீ கி அறவிைன
ம!றறிவா எறி10பா# மா8.
Postponing virtuous action to a time that never arrives.

They went to bathe in the great sea, but cried 'we will wait till all its roar is hushed,

then bathe!' Such is their worth who say, 'we will get rid of all our household toils and

cares and then we will practise virtue and be wise.'

333. 5"தி9 உாிய அற"ைத 5-ாிக.

5-ாிக.
லதவ க வி 7ைமH0 ைப*2
விலகாம எ)திய கF — நல9சாற
ைமய ெதா சீ# உலக அறியாைம
ெந)யிலா0 பா!ேசா!றி ேந#.
A high tone of manners and morals.
Though a man be of good caste, have performed deeds of ascetic virtue, acquired

learning, is of good family and attained a ripe old age, so that in these five points he

is faultless; yet his ignorance of what is thoroughly good, without stain, sanctioned by

ancient precedent, and of good renown in the world's ways, will render all his

advantages like thin, watery milk with boiled rice.

334. கைடயாய மா9களி கேல பய-த$.

பய-த$.
க நனி ந ல கைடயாய மா களி
ெசா நனி தாணரா வாயிC — இனினிேய
நி!ற இ1த கிடத இய தெல
!றவ#  தாஉதவ லா.
 132

Stones and senseless men.

Stones are much better than low men ; since, though those (too) are utterly without

apprehension of your words, yet they (stones) are of assistance to those that employ

them, inasmuch as they at once stand (where they are fixed), remain (where they are

put), lie (where they are laid), and remove (when they are moved).

335. ேபைதய நா9" தீயெசா ேபB.

ேபB.
ெபவெதா றிறி5 ெப!றாேன ேபால
க+ெகா ேடலாதா# மா; — கவினா
ேகாதினா <றி உைரயா கா! ேபைத
நாதிC ந ல :ைன2.
A fool angry without cause, longs to abuse.

If the fool, though nothing is to be gained (by such conduct), acting as though he had

gained something, waxing wroth against those who disdain (or are unable) to

contend with him, cannot say and utter forth in his wrath a string of evil words a

grievous itching will gnaw his tongue.

336. ேமைதய தி$"திF ேபைதய தி$3தா.

தி$3தா.
தக மரபி லா# பிெச தாமவைர
எக வண 2 ெமபவ# — 8ேகைம
ந!றளி#0 8ைன மல1 கட!ேச#0ப
க!கி$ளி ைகயிழ* த!.
It is a hard thankless task to bend the worthless to our will.
Lord of the sea-shore where the laurel with its bright foliage flowers! The poor

(pretence of) intimacy enjoyed by those who follow after (wealthy but) utterly

uncongenial men, and say 'we will bend them to our will,' is like loosing one's hand

while digging into a rock.

337. ெசவைர/ C)3ேத திாிவ ேபைதய.

ேபைதய.
ஆகா ெதனிC அக2ெந) உடாகி
 133

ேபாகா ெத8 8ற9:! — யா2

ெகாடா அெரனிC உைடயாைர0 ப!றி
விடாஅ# உலக தவ#.
Ants around the neck of the closed oil-jar.

If there be ghi in the pot, though they cannot get at it, the ants will swarm without

ceasing around the outside ; and so the people of the world will cling to and not leave

the possessors of wealth, though these give them nothing.

338. நல ெச4யா வா)9ைக? நா0வ அறிவிலா.

அறிவிலா.
ந லைவ நாெடா எ)தா# அற9ெச)யா#
இ லாதா# கியாெதா ஈகலா# — எ லா
இனியா#ேதா$ ேசரா# இைசபட வாழா#
னியா#ெகா தாவாI நா$.
Fools make all life sad for themselves.

No good each day they gain; nor deed of virtue do; nothing to needy men impart; nor

know they joy of loved ones' sweet embrace ; devoid of fame they live: do such not

loathe the days they live?

339. வி$பிேனா ேக1ைம வி$வ அறிஞ.

அறிஞ.
விைழ*ெதா1வ# தைம விய0ப ஒ1வ#
விைழ*திேல எறி1  ேகைம — தழ ர
பா)திைரP3 ைவய பய0பிC இனாேத
ஆ)நல இ லாதா# மா;.
Friendship without reciprocity.

Friendship with those who are destitute of exquisite goodness, and who, though you

cultivate them with affectionate deference, (morosely) say we entertain affection for

none,'—though it should yield as its fruit the earth, which the sea with its noisy chime

of leaping billows girds around,—would be only affliction.

340. தக) தாேம Aறி- இழிவா.

இழிவா.
க!றன+ கணகற சாய இ!பிற08
 134

ப கதா# பாரா;ட0 பாெட)2; —தாCைர0பி

ைம2ன# ப கி ம1*தி தணியாத
பிதென ெற$ள0 ப.
Self-laudation.

The learning a man has acquired, his world - renowned excellence, and his nobility of

birth, will gain for him respect when the bystanders celebrate them; but if he himself

proclaim them, the young kinsmen crowding around will deride him as one afflicted

with a mania not to be mitigated by any medicine.

-----------

35. கீ)ைம / Ch. 35. Lowness

341. அறிஞ அற'ைர ேகளா கீேழா.

ழா.
க0பி கடவதா காைலத வா)0ெபயிC
0ைப கிைள0ேபாவா ேகாழிேபா — மி க
கனெபாதி*த V விாி2 கா;7C கீ3த
மன8ாி*த வாேற மி .
Teaching wasted.

The fowl, though each morning duly you scatter broken grain into its very mouth, will

ceaselessly scratch in the refuse-heap; so, though you expound and show the base
man works of learning, full of weighty wisdom, he will but the more resolutely go on in

the way in which his mind finds delight.

342. ேமேலா இட"தி கீேழா அGகா.

அGகா.
காழாய ெகா கசட!றா# த9சார
தாழா2 ேபாவா எனஉைர0பி—கீ3தா
உற வா எெறI*2 ேபாமாஅஃ தறி
மற மா ம!ெறா ைர2.
The base will not seek the company of the wise and good.

If you say to the base man, ‘Let us without delay go to seek refuge with faultless

sages possessors of mature wisdom,' he will probably get up and make off,
 135

exclaiming, 'Let us go and slumber,!’ or he will perhaps demur, and change the

subject.

343. கீ)ம9க ெசவ"திF ேம-ைமப1 அறியா.

ேம-ைமப1 அறியா.
ெப1நைட தாெபறிC ெப!றி பிைழயா
ெதா1ைடய ரா வ# சாேறா# — ெப1நைட
ெப!ற கைட2 பிறக1வி நனாட!
வ!றா ஒ1நைட கீ3.
Promotion does not spoil the good nor improve the bad

Lord of the goodly land of swelling torrents! If thoroughly worthy men gain some

added dignity, their nature knows no deviation, but they go on in the same even path
of virtue ; and although the base obtain promotion, his conduct too changes not,

(promotion betters him not.)

344. திைன"தைன ந-றி? நிைனப சா-ேறா

ேறா.
சா-ேறா.
திைனயைனேத யாயிC ெச)தந டா
பைனயைனதா உ$Eவ# சாேறா# — பைனயைன(2)
எ9 ெசயிC இலக1வி நனாட!
நறில நறறியா# மா;.
Small benefits seem great to the wise ; and vice versa.

Lord of the goodly land of glistening torrents ! The excellent will deem any favour

done them, though small as a grain of millet, to be large as a palm tree. You may

constantly confer favours huge as a palm tree, but they are not benefits, when
conferred on those who are not grateful.

345. ெப$ைம/ ெசயக ாியா கீேழா.

ழா.
ெபா!கல 6;70 8ற*தாிC நா)பிற#
எசி! கிைமயா2 பா#தி1  — அசீ#
ெப1ைம 5ைடதா ெகாளிCகீ3 ெச)5$
க1மக$ ேவ ப.
The dog prefers to feed on refuse. Nature will out!
 136

The dog, though you tend it with care, feeding it from a golden vessel, will watch, eye

fixed for others' leavings ; even so, although you receive the base as if they were

possessed of greatness, the deeds they do will be otherwise (= their real character

will be seen by their conduct).

346. கீ)மக- த-ைன ேமஎன எ1Gவா-.

எ1Gவா-.
ச கர ெச வ ெபறிC விIமிேயா#
எ கா9 ெசா லா# மி திெசா — எ கா
*திாிேம! காணி மி வேத கீ3தைன
இ*திரனா எணி வி.
The base intoxicated by some trivial gain.
Though they obtain imperial wealth, the excellent never utter a vaunting word ; but if

at any time the base see some small fraction added to his scanty store, he will deem

himself great as Indra.

347. ெச4?3 ெதாழிலா சிறியவைர அறியலா.

அறியலா.
ைமதீ# ப:ெபாேம மாட மணியIதி
ெச)த ெதனிC ெச108த கா!ேகயா
எ)திய ெச வத ராயிC கீ3கைள
ெச)ெதாழிலா! காண0 ப
The slipper.

Though made of faultless yellow gold, enwrought with choicest pearls, the slipper

serves but for one's foot; though the base be deemed prosperous through the wealth

they have gained, their baseness will be seen by their actions.

348. #-ப விைள9 கீ)ம9க ெதாழிக.

ெதாழிக.
க ெகன ெசா வ!றா கேணா;ட மிறா
இ க பிற#மா; வ  — அத2
ேவக ைடதா விறமைல நனாட!
ஏ மா எ$Eமா கீ3.
 137

The base man's habit of life. Victorious lord of the good mountain land! The base is

mighty in bitter words, is destitute of kindliness, rejoices in others' sorrows, is ever

and anon full of sudden wrath, will run up and down and pour contempt on all he

meets.

349. ப-னா% பி-ெச- கீ)ம9க பழிபா.

பழிபா.
பைழய ாிவெர பனா;பி நி!பி
உைழஇனிய ரா வ# சாேறா#—விைழயாேத
க$Eயி#  ெந)த! கைனகட தேச#0ப!
எ$Eவ# கீழா யவ#.
No intimacy possible with the base.
Lord of the resounding sea's cool shore, where the Neythal breathes honied

fragrance round! The worthy, if men for many days stand waiting in their train will say

'these are old acquaintance,' and will make the place pleasant to them; the base in

such circumstances feel no affection, but simply despise them.

350. ெசவ"தி@ கீ)ம9க- ெச4யா நவிைன.

நவிைன.
ெகா)8 ெகா2 ைறெத* தீ!றிC
ைவயO க லா சி ைட — ஐயேக$!
எ)திய ெச வத ராயிC கீ3கைள
ெச)ெதாழிலா! காண0 ப.
Prosperity does not elevate the base.

Hear, O Sir! The little bullock-calves will not learn to bear the yoke and draw the
chariot, though you give them cut grass, clip them, and constantly rub them down;

so, though they have gained wealth, the base will be seen (to be so) by the deeds

they do.

-----------------

36. கயைம /Ch. 36. Baseness

351. தீய ெதாழிைலேய ெச4வ கயவ.

கயவ.
 138

ஆ#த அறிவின# ஆ7ைளய ராயிC

காேதாபி தைம அட ப — HெதாQஉ
தீெதாழிேல கறி திாித* ெத1ைவேபா
ேபாதறா# 8 லறிவி னா#.
Age does not improve the essentially base.

The thoroughly wise, though young in years, will guard themselves in stern self-

repression. The low unwise as age comes on become mature in evil works, and are

like reeds wind-shaken, hollow still!

352. கயவ LகபிF >1ணறி' ந1ணா.

ந1ணா.
ெசIெப1 ெபா)ைக5$ வாழிC எ
வIப க கி லாவா ேதைர — வIபி சீ#
V க!ற கF =F கெமா றி லாதா#
ேத#கி!  ெப!றி அாி2.
Fine perception unattainable by the obtuse.

Though frogs flourish long in a rich large lake, they never rid themselves of their

slime; so it is hard for those void of fine perception, even when they have learned

pure and excellent text-books, to acquire the gift of clear understanding.

353. 5-நி- எவற5 ெமாழிவா கயவ.

கயவ.
கணமைல நனாட! க இ ெறா1வ#
ணேன5 <ற! காிதா — ணனIக
!ற உைழநி <9 சிறியவ#க;
ெக!றா இயறேதா நா.
Detraction easy only to the base.

Lord of the goodly land of mountain chains ! It is hard to stand before a man, and

publish even his praise. How then can mean men's tongues depreciate a man's good
qualities and proclaim his faults while standing before him?.

354. கயவ த மதிைப9 கா%ேய நடபா.

நடபா.
ேகாேட* தகல ! ெப7#த ெபணி#ைம
 139

ேச7ய# ேபால ெசய ேத!றா# — <70

820ெப1 க ேபாலத ெபணீ#ைம கா;7
மதிதிற0ப# ம!ைற யவ#.
Base men vaunt themselves like wantons.

Chaste women trick not out their charms of womanhood, as is as the wont of the

wanton. Like fountains ever fresh those others make display of every charm, and

vaunt their beauty as they pass.

355. கயவ வ$"திேனா9 பய- த$வ.

த$வ.
தளி#ேமேல நி!பிC த;டாம! ெச லா
உளி நீரா# மாேதா கயவ# — அளிநீரா#
ெகனாC9 ெச)யா# எைனதாC9 ெச)பேவ
இனா ெச)வா#0 ெபறி.
You must extort from the base what you want.

The base are like the chisel, that, though it is over the bud (to be sculptured), moves

not without some one to strike it. On those who are courteous these confer no boon

whatever. They will do everything for those who use violent means.

356. தைனபிற ைவ"தைத நிைனபா- கயவ-.

நிைனபா- கயவ-.
மைலநல உ$E றவ ; பய*த

விைளநில உ$E உழவ ; சிற*ெதா1வ#

ெச)தந $Eவ# சாேறா# ; கயதைன

ைவதைத உ$ளி வி.
Each thinks upon his own favourite place. The good remember only benefits

conferred on them ; the bad only injuries.

The hill-man thinks upon the beauty of his hills; the farmer thinks upon his fields that

have yielded him rich crops; the good think on the boons bestowed by worthy men;

the base man's thoughts are fixed on abuse he has received.

357. எ"#ைண ந-றி? மக-.

ந-றி? எ1ணா- கீ)மக-.
 140

ஒ1நறி ெச)தவ# ெகாறி ெயI*த

பிைழV சாேறா# ெபா0ப# — கயவ#
ெகIV நறிெச) ெதாதீ தாயி
எIV தீதா) வி.
The good are grateful; the base ungrateful and malignant.

The good attach themselves to those that have done them one act of kindness, and

forgive a hundred wrongs that arise. The base receive seven hundred benefits, but

one wrong will turn them all to evil.

358. நேலா தளவிF நெசய ாிவா.

ாிவா.
ஏ;ைட0 ப1வ2 இ!பிற*தா# ெச)வன
ேமா;7ட2 ெச)யா# Iம க$ — ேகா;ைட
வயிர ெசறி0பிC வா;கணா)! பறி
ெசயி#ேவழ மா த இ.
Base men illiberal even in prosperity.

Worthless persons even in high estate do not the deeds that men of noble birth

perform even in their poverty. Okeen-eyed maid! Men may enring and arm the boar's

tusks, but it will not even so become a warlike elephant.

359. கயவ மைரயிைலேபா பயனி-றி மா4வ.

மா4வ.
இறா2 இ*நிைலேய ஆ2 இனிசிறி2
நிற2 எ நிைனதி1*2 — ஒறி
உைரயி மகி3*2 த உ$ளேவறாகி
மைரயிைலயி மா)*தா# பல#.
Vain dreams. We fade as a leaf.

‘To-day, at once, a little hence, we shall gain our end!’ So many speak and think, and

joyously tell it out among their friends ; but soon their eager minds are changed; and
they have perished like a lotus leaf.

360. கெந6ச ெசவ9கால"தி@ கயவ.

கயவ.
நீ1; பிற*2 நிறபசிய தாயிC
 141

ஈர கிைடயாக தி லா  — ஓ1

நிைற0ெப19 ெச வ2 நிற கைட2
அைற0ெப1க அனா# உைட2.
Wealth without heart.

Though born in the water, and its hue appear green, the Netti's pith knows no

moisture; so in the world are men of amplest wealth whose hearts are hard as stones

upon the rocky mountain fell.

-------------

37. ப-ெனறி / Ch. 37. Miscellaneous Topics.

361. கைடய ெப1 இலா N0 காடா

டா.
காடா.
மைழதிைள  மாடமா) மாபைம*த கா0பா)
இைழவிள நிறிைம0பி எனா — விைழத க
மாட மைனயாைள யி லாதா இ லக
காட! காியேதா# கா.
The wife.

The mansion meets the clouds. A stately band of warders keep watch around. Gems

glisten therein like lamps. What then? Where the owner has not a wife of dainty

excellence: the house within is a waste, hard to explore.

362. மைகய கபி- நிப# மா1

வI ெகைன2 இ லாத வா$வா) கிட*2
இI கிைன தாெபவ ராயி — இI ெகைன29
ெச) றா0 பாணி சிறிேதஅ சிெமாழியா#
ைக5றா0 பாணி ெபாி2.
Outward guards avail nothing.

Though compassed round with a faultless guard of swords, ifonce they gain freedom,

in little time they are stained with every fault; and long is the time those soft-voiced

once spurn every law of right

363. கபிலா மகளி கணவ9 Aற.

Aற.
 142

எறிெய ெறதி#நி!பா$ <!ற ; சிகாைல

அ;7 8காதா$ அ1பிணி;— அ;டதைன

உ7 உதவாதா$ இ வா3ேப) : இHவ#
ெகாடாைன ெகா  பைட.
The evil qualities of a bad wife and their effects.

Death is the wife that stands and dares her spouse to strike! Disease is she who

enters not the kitchen betimes! Demon domestic is she who cooks and gives no

alms! These three are swords to slay their lords !

364. ெப1ைர" #றவா தி$ப# ேபைதைம.

ேபைதைம.
க7ெயன ேக; க7யா ெவ7பட
ஆ#0ப2 ேக; அ2ெதளியா — ேப#2ஓ#
இ!ெகா 7னிதிZஉ ஏத எபேவ
க!ெகா ெடறி5* தவ.
The second marriage.

He hears (that marriage is another name for) dread, and yet he dreads it not! He

hears the fearful funeral drum, but it gives him no sense ! Again to take a wife and to

dwell bewildered amidst domestic enjoyments is a fault that merits stoning; sosay

(the wise).

365. தவ ெச4வ# தைலைம வா)'.

வா)'.
தைலேய தவய வா3த ; ஒ1வ#
கிைடேய இனியா#க தக ; —கைடேய
8ணராெத ெறணி0 ெபா1$நைசயா தைம
உணரா#பி ெச நிைல.
Different modes of life.

The best thing is a life spent in penitential practices. The middle course is to live with

dear ones around. The worst of all is, with the thought that we have not enough,

through desire of wealth subserviently to follow those who understand us not.

 143

366. உய3ேதா பலL உண3#நா கழிப.

கழிப.
க லா கழி0ப# தைலயாயா#; ந லைவ

2Lவா கழி0ப# இைடக$ ; கைடக$

இனி2ேண ஆர0 ெபேறயாம எC
னிவினா! கபா 7ல#.
Three kinds of men; those that learn, those that enjoy, and those that complain. The

men of noblest mood pass their time in learning. The middle sort pass their time in

the enjoyment of good things. The last and lowest cry : 'Our food is not sweet,' 'We've

not got our fill,' and in angry mood lie sleepless.

367. த3ைத யறிேவ ைம3த- அறிவா.

அறிவா.
ெச*ெந லா லாய ெசIைள ம!அ
ெச*ெந ேல யாகி விைளதலா — அ*ெந
வய நிைறய கா)  வளவய Xர!
மகனறி+ த*ைத யறி+.
Like father, like son! The red grain's swelling germ in after time grows up and yields

that same red grain.— O fertile crofted village lord, whose fields are filled with

ripening crops of that same grain !—Wisdom of son is wisdom of the sire.

368. கீ)ேமஆக ேமகீ)ஆக வா)வ உலகி.

வா)வ உலகி.
உைட0ெப19 ெச வ1 சாேறா1 ெக;0
8ைட0ெப7# ம கE கீI ெப1கி
கைட கா தைல கண தாகி ைட கா ேபா!
கீ3ேமலா) நி!  உல .
Bad times.

The wealthy men of great possessions and the perfect have perished, while wantons'

sons and base men multiply. The lowest takes chief place, and, like the umbrella's
handle, this world is upside down!

369. அ-ப ைறநீ9காத வா)' ந-ற-.

ந-ற-.
இனியா#த ெந9ச2 ேநா)உைர0ப அ*ேநா)
 144

தணியாத உ$ள உைடயா# — மணிவரறி

விI அ1வி விறமைல நனாட!
வா3வி வைரபா)த ந.
Misery of unfeeling selfishness.

Lord of the good land of mighty hills whence streams descend sweeping along

pearls!

Better men should jump down a precipice than live with a mind not disposed to

assuage the pain of the dear ones who tell them of their heart's pain.

370. ெவள ேபா-ற# ேவைசய ந%.

ந%.
8208ன O ைழயா# ந;8 இர
வி20பற நா7ேவற ல — 8208ன

மாாி அறேவ அேம, அவர8

வாாி அறேவ அ.
The wantons' love.

‘The mountain freshed, and the love of those adorned

With pendant jewels rare examined calmly prove

To differ nought: that fails when rains that feed it fail;

And love of these fails too, when income fails !’

------------

38. ெபா#மகளி / Ch. 38. Wantons

371. விள9கி- ஒளிேபா-ற# ேவைசய ந%.

ந%.
விள ெகாளி5 ேவைசய# ந;8 இர
2ள கற நா7 ேவற ல — விள ெகாளி5

ெந)ய!ற கேண அேம, அவர8

ைகய!ற கேண அ.
The wantons' mercenary character.
 145

The lamp's light and harlot's love examined well are seen to differ not a whit; the

lamp's light goes out when the feeding oil is consumed ! and the harlot's love is spent

when the lavish hand has spent its wealth.

372. ெபா#ெப1 அ- ெபா4ய- ஆ.

ஆ.
அேகா; டகல ஆயிைழயா$ நேமா
ெசேகா பா)2ேம எறா$ம — ெசேகா;7
ேம!காண மிைமயா ேமவா ெதாழி*தாேள
கா!கா ேநா) கா;7 க3*2.
The wanton's self-interested professions.

She (of enticing beauty), adorned with choice jewels, said forsooth, 'I will leap with
you down the steep precipice;' but on the very brow of the precipice, because I had

no money, she, weeping and pointing to her aching feet, withdrew and left me alone!

373. ெபா$ளிலாதவைர ேபா9வ பர"ைதய.

பர"ைதய.
அக வி:பி அமர# ெதாழ0ப
ெசகமா லாயிC ஆகம — தைக
ெகா0பெதா றி லாைர ெகா)தளி ரனா#
வி0ப#த ைகயா ெதாI2.
Courtezans forsake those who have no wealth.

Though he be Mal, the fiery-eyed, whom in the heaven's fair homes immortals

worship, if in hand he bring no gift the women tender as the buds men cull, will

straight dismiss him, bowing low with folded hands.

374. ைலயF ெபா$தாி- விைலமக ணவ-.

ணவ-.
ஆணமி ெந9ச தணிநீல கணா#
காண மிலாதா# கவைனய# — காணேவ
ெச <#*2 ெகாடா1 ெச)த ெபா1Eைடயா#
அ கார அனா# அவ# .
Money makes a man the wanton's darling.
 146

To the damsels of loveless hearts, whose eyes are as beauteous as blue water-lilies,

those who have no wealth are as poison! Even those who have turned the (oil) press,

in sight of all men, if they have wealth, are as sugar to them.

375. ெவளறி' உைடயவ வி$வ ேவைசைய.

ேவைசைய.
பாபி! ெகா1தைல கா;7 ஒ1தைல
ேதப ெதகய2 மீ கா; — ஆ
மலகன ெச)ைக மகளி#ேதா$ ேச#வா#
விலகன ெவ$ளறிவி னா#.
Wantons and their paramours.

The silly ones, who are as beasts, seek the embraces of women who are like the eel,
which shows one head to the snake, and another head to the fish, in the sweet clear

lake : (are of a double and deceitful nature).

376. பர"ைத ெசா நபிேனா பழி9கப0வா.

பழி9கப0வா.
ெபாதV! க  8ண#பிாியா அறிேபா
நித நைம0 பிாியல எைரத
ெபா!ெறா75 ேப#தக# ேகா டாயினா$ நென9ேச
நி!றிேயா ேபாதிேயா நீ.
Feigned love becomes open hostility.
‘We will never part, like the precious stone strung on its thread, or the Andril,' said the

damsel with golden bracelets: she has now become the horn of a fighting ram (she

angrily repels me). Dear heart! dost linger still, or wilt thou go?

377. நைக9கப0வா ேவைசைய நபிேனா.

நபிேனா.
ஆமாேபா ந கி அவ#ைக0 ெபா1$ெகா
ேசமாேபா 08Qஉ சி ைல க அபிைன
ஏமா* ெதமெதறி1*தா# ெபபேவ
தாமா பலரா நைக.
Ridiculous infatuation of the wanton's dupe.
 147

Those who fondly reckon upon the devoted love of the worthless wanton, that, like

the wild ox, licks the hand and despoils men of their wealth, and then, like the buffalo,

bounds away, shall suffer the deserved ridicule of many.

378. ந-ெனறி வா)9ைகய விைலமகைள நாடா.

நாடா.
ஏமா*த ேபா3தி இனியா#ேபா றினாரா)
தாமா#*த ேபாேத தக# ேகாடா — மாேநா கி
த*ெநறி0 ெப7# தடைல ேசராேர
ெச*ெநறி ேச#2ெம பா#.
Bought embraces.

Those whose avowed purpose it is to walk in the way of rectitude seek not the
embrace of the fascinating, fawn-eyed damsels, who walk in a way of their own' who

are pleasant when gratified with gifts, and when they are filled( =when no more gifts

are to be expected) are like the horn of the fighting ram.

379. ெபா$%ெப1 எவ9 உாிைமய அல.

அல.
ஊெச) ெந9சத உ$ளட கி ஒFதலா#
ேதற ெமாழி*த ெமாழிேக; — ேதறி
எமெர ெகா$வா1 ெகா$பேவ யா# 
தமர ல# தஉடபி னா#.
Let him be deceived that will.

Let those accept (wantons' false love), who take them as their own believing the

words uttered to inspire belief, by the bright-browed ones, who keep concealed within
the cruelty that lurks in their heart. Those whose bodies are their sole wealth belong

to none, (i. e. they have no souls to give!).

380. பாவ நிைற3தவ பர"ைதய வச"த.

வச"த.
உ$ள ஒ1வ உைழயதா ஒFதலா#
க$ளதா ெச)5 க1ெத லா — ெத$ளி
அறி*த விட2 அறியாரா பாவ
ெசறி*த உடபி னவ#.
 148

Lust blinds men.

Though the dupes clearly discern and know the guileful intentions entertained by the

bright browed ones, even where their minds are (apparently) set upon some persons,

they whose bodies are full of sin do not recognise it!

---------

39 . கைட மகளி / Ch. 39. Chaste Matronhood

381. அயலவ மயெகான அணியா மகளி.

மகளி.
அ1ெபற! க!பி அயிராணி யன
ெப1 ெபய#0 ெப7 ெரனிC — வி1பி
ெபநைசயா! பிநி!பாாிைமேய ேபF
ந=தலா$ நைம 2ைண.
Freedom from temptation.

Though women live famed as Ayirani for rarest gift of chastity, absence of men that

stand enamoured of their charms is a help in way of good to those of fragrant brow

who guard themselves.

382. வைமயிF வி$3ேதாவா மைகய.

மைகய.
டநீ#அ; F இ க; ெபாI2
கட நீ# அற+F ேகளி# வாிC
கடநீ#ைம ைகயாறா ெகா$E மடெமாழி
மாத# மைனமா;சி யா$.
A true wife, in time of poverty, if friends come in enough to drink up the sea, performs

her duties with kindness of speech.

When in the straitened time they cook and eat with but one pot of water on the

hearth,— if relatives arrive enough to drain the sea, the soft-voiced dame, the glory

of her home, well fulfils each seemly duty.

383. கைடமைகவா) இசிற9 கா1க.

கா1க.
நாலா ஆறா) நனிசிறிதா) எ08றC
ேமலா ேம உைற ேசாாிC — ேமலாய
 149

வ லாளா) வாIஊ# த!8கI மாக!பி

இ லா$ அம#*தேத இ .
The real home!

On every side the narrow dwelling lies open, on every part the rain drips down; yet, if

the dame has noble gifts, praised by townsfolk for her modest worth, such a

housewife's blest abode is indeed a home!

384. கணவைன மகி)விபவ கைட ெப1.

ெப1.
க;கினியா$ காதல காத வைக8ைனவா$
உ; ைடயா$ ஊ#நா இய பினா$ — உ;கி
இடஅறி* 67 இனிதி உண1
மடெமாழி மாதரா$ ெப.
The wife : 'placens uxor.'

She is sweet to the eye, and adorned in the way that a lover loves; she enforces

awe: her virtue shames the village folk; she is submissive; but in fitting place is stern,

yet sweetly relents :—such a soft-voiced dame is a wife.

385. நாGைடயவேர ேபGவா கபிைன.

கபிைன.
எ9ஞா எகணவ# எேதா$ேம! ேச#*ெதழிC
அ9ஞா கேடேபா நாF2மா — எ9ஞா
எைன ெகழீஇயின# ெகா ேலா ெபா1$நைசயா
பமா#8 ேச#*ெதாI வா#.
The modest woman cannot understand shamelessness.

‘Whenever our spouse takes us in his embrace, we feel a timid shame as if we saw

him then for the first time and they (wantons) daily, through desire of gain, submit to

the embraces of many! How can this be?'

386. நா15த நாண நலா9 அணிகல-.

அணிகல-.
உ$ள 2ண#+ைடயா ஓதிய Vல!றா
வ$ளைம Oடாக ஒெபா1$ — ெத$ளிய
ஆமக ைகயி அயி வா ளைனதேரா
 150

நாFைடயா$ ெப!ற நல.

A modest wife like a javelin in the hand of a hero

As the scroll that he reads, whose inmost heart well understands it, is goodly wealth

with him who is graced by a generous spirit. As a keen weapon in the hand of a

clear-souled hero, is the loveliness that a modest woman owns.

387. காதல- ற"ெதா<9க காணி- ெவபா- காத.

காத.
க1ெகா$E ெசெகா$E 6ணி0 பத ெக
ெறா1ெகா0ப ெகாடானா ஊர - ஒ1ெகாLவா
நCதலா# ேதா)*த வைரமா#ப நீராடா
ெதைன5 ேதாய வ1.
The injured wife to her confidante:

'The lord of the town has bought, it seems, black gram and red gram, a tuni and a

pathakku, as if they were all the same! He, whose chest is broad as a mountain,

having associated with the beautiful browed ones , — inferior to me! — unpurified,

seeks my society too!'

388. #ைணவைன" தி$"த 5யவா #ைணவி.

#ைணவி.
ெகா7யைவ <றாதி பாண!நீ <றி
அ7ைபய இ;ெடா2கி ெச — 27யி
இட க அைனயயா ஊர! கதனா
வல க அைனயா# ைர.
The neglected wife

‘O minstrel, utter not cruel words, or if thou utter them, softly draw back thy step, and

go to utter them to those who are like the lute's right side; for we, to the lord of the

town, are as its left.'

389. ெகா<ந- வ<விF அ-பி ைறயா- காத

த.
காத.
சா)0பறி க நீ#திகI* தவய Xரமீ
தீ0பற க ெநா*ேதC யாேனம — தீ0பற க
தா கி ைல ெபா1த தசா* தணியகல
 151

ேநா கியி1*ேதC யா.

Meek complainings (to her maid).

'I am she, forsooth, that felt a pang when a fly alighted on the lord of the town,

surrounded by cool rice-fields over which the waters gleam, where they pluck the rich

grass! And I am she who have lived to look upon his breast adorned with cool

sandal-wood paste, which has been warmly embraced by others.

390. தைலவ- ைறைய9 க$தா தைலவி.

க$தா தைலவி.
அ1பவி3 தாாினா எஅ1E எ
ெப1ெபா) உைரயாதி பாண — க1பி
கைட க அைனயநா ஊர! கதனா
இைட க அைனயா# ைர.
The pining wife

'Minstrel , utter not a gross falsehood, saying that he who wears a garland of opening

buds will favour us!’

‘To the lord of the town we are as the (tasteless) tip of the sugar-cane ; therefore, tell

(such a tale) to them who are like its middle (sweet, juicy) joints.'

ெபா$%பா 5 / End of Part II

--------------

பதி 3 . காம"#பா / PART III. ON LOVE (OR PLEASURE)

40. காம >தய / Ch. 40. The Characteristics of Love

391. Aட@ ஊட@ இ-ப"ைத9 A%0

யகா கா பா5 பசைலம! Q7
உயகா கா உ0பிறா காம — வயேகாத
நி லா திைரயைல  நீ$கழி தேச#0ப!
8 லா0 8ல0பேதா# ஆ.
‘The way of true love never did run smooth.'
 152

'Lord of the cool shore of the deep bay, where the gleaming ocean's restless billows

beat!

'If there be no fond embrace, a sickly hue will spread itself (over her face); and, if

there be no lovers' quarrels, love will lack its zest.

‘To embrace and disagree is the one way (of love).'

392. காதல பிாி' க03#ய விைள9

தஅம# காதல# தா#P3 அணியகல
விம ய * 2ைணயி லா# -– கிெமன0
ெப)ய எழி4 ழ  திைசெய லா
ெந)த அைற*தன நீ#2.
The Lonely one

‘To those who were wont to strain in close embrace their own beloved whose broad

breast was girt with garlands, when the rains patter down, it is as though one beat

the funeral drum through all the regions where the muttering of the thunder is heard

from out the clouds; since they are deprived of their loved one's society.'

393. பிாி3ேதா9 மாைல ைமயைல ெப$9

கம9ெச) மா க$ க1வி ஒ கிய
மம#ெகா$ மாைல மலரா)*2 Oெதா0பா$
ைகமாைல இ; க3*தா$ 2ைணயி லா#
கிமாைல எெச)வெத.
The forsaken one at eventide

At wildering eventide, when workmen all put by their tools, she culled choice flowers,

and wove a gay garland ; — then let it fall from her hands, and wailed, 'What can this

wreath avail to me who weep alone?’

394. கணவ- வ$நா%றி"# வ$3#வ காத

ெச :ட# ேநா கி சிதராி க ெகாடநீ#
ெம விர ஊ3ெதாியா விமித — ெம விர4
நா$ைவ2 ந !ற எFெகா அ*ேதாத
 153

ேதா$ைவ தைணேம! கிட*2.

The lover says to his friend (பாக) in regard to his forsaken bride :

'Regarding the setting sun, and wiping away one by one with her soft finger the tears

that well up in her eyes, suffused with red, sobbing she lies resting her arms on the

couch, setting off the days on those same tender fingers : alas; are they my faults

she is counting up?'

395. தைலவி நல பாரா%0வ- தைலவ-

ககய எC க1தினா காத4
பிெசற தம சிசிர — பிெச
ஊ கி எI*2 எறிக லா ஒ81வ
ேகா;7ய வி வா கறி*2.
The lover in a figure praises the lustre of his beloved's eye, and the beauty of her

arched brow; and indicates also his own timid reverence

‘The little kingfisher seeing the eyes of my beloved (as she was disporting in the

tank) and taking them for carp, followed her; but though it followed, and poised itself

aloft, it darted not down, recognising her gleaming brow bent above them as a bow!

396. உட-ேபா9 காதல9 இ-ப"ைத P%0

அர காப நாவா) அம1கி! கேனா
பர!கான ஆ!றின ெகா ேலா — அர கா#*த
ப9சிெகா W;7C ைபெயன0 ைபெயனெவ
ற9சி0பி வா  அ7.
The mother bewails the hardships of the rough desert path over which her tender

daughter will follow her beloved.

'When I applied the (softest) cotton soaked in the red dye to the foot of her whose
waist is lovely, and whose mouth breathes the fragrance of the red water-lily, did she

not cry "gently, gently," and shrinking draw it back? And oh! has it endured the stony,

desert path? '

 154

397. மண3தா பிாி3தா மாைல வ$"#

ஓைல கண க# ஒ4யட 8ெச க#
மாைல0 ெபாIதி மண*தா# பிாி+$ளி
மாைல பாி*தி; டIதா$ வனைலேமற
ேகால9ெச) சா*த* திமி#*2.
Grief of the deserted wife

When those who con the palm leaf scrolls had ceased, in eve's din twilight hour, she

thought of her absent spouse! and weeping plucked the flowers from out her wreath,

and brushed the odorous sandal from her lovely breast!

398. அ- ெபாி# ஆற உைடய#.

உைடய#.
கட க1 கான2 காைளபி நாைள
நட க+ வ ைலேயா எறி— :ட#ெதாMஇ
ெப!றா ஒ1வன ெப1 திைர அ*நிைலேய
க!றா அஃ61 ஆ.
The confidante demands of the bride if she can endure to walk after her beloved

through the desert, she replies :

'Thou hast said, O maiden with burnished brace - lets ! have you strength to walk on

the morrow after your beloved? When one (a warrior) has obtained a splendid horse,

that very instant he has learned how to ride it! (his enthusiasm teaches him).

399. தா4 அ-பி காதல- அ-ேப சிற3த#.

சிற3த#.
ைல கF 2 Iெம)5 8 
இல கண யா2 அறிேய — கைல கண
ேவைக ெவZஉ ெநறிெச4ய ேபாஎ
Oபாைவ ெச)த றி .
The mother now aware of her daughter's flight, says:

‘My breast, my necklace of pearls, and my whole body she embraced ! I knew not
what it portended. It was the sign, it seems, made by my lovely one that she was

about to set out on the path where the herds of antelopes flee in fright from the tiger.'
 155

400. பிாிவாறாைம பிணிேயயா

கH ைடயாC கா ைக5 ைபயர+
எஈற யா5 பிைழதெத — ெபாஈற
ேகாக1 பன ைலயா)! ெபா1$வயி!
பாகனா# ெசற ெநறி.
The lady complains of her lover's long absence

The triple-eyed (Civan), the crow, the hooded snake; the mother that bare me: what

have these done amiss ? Maiden whose bosom bears the Gongu buds, all gold! The

way my lover went for wealth is my pain.’

5. End of Part III

காம"#பா 5.
-----------------

F. W. ELLIS' S TRANSLATION OF SOME QUATRAINS

[Number Denotes the Number of the Quatrain]

NALADIYAR

2. When by blameless means thou hast acquired great wealth, then, sharing it with

others, eat fine rice imported on oxen; for fortune never standeth in the centre with

any one, but shifteth like the wheel of a chariot.

3. He who hath gone forth as the leader of armies' mounted on the neck of an

elephant and over shadowed by ensigns of dignity, when the power of his former

deeds are turned against him, will fall and his wedded wife be taken by strangers.

4. Know that those things are uncertain which thou regardest as certain and perform

quickly every act of charity within thy power; for the days of thy life are gone! are

gone l and even now death swiftly approacheth! approacheth!

 156

7. Death devours your days using the sun, whence they originate, as the measure by

which he meteth; be compassionate, therefore, and practice virtue assiduously,

foramong all born there is none that bath not died.

8. Those of little understanding, not considering, their natural tendency, say “we are

wealthy'' ; the greatest wealth, may be utterly destroyed and vanish like a flash of

lightning darting in the night from a black cloud.

10. Those who avariciously hoard what they have acquired, vexing their own bodies

by stinting themselves in food and raiment, and not perform ing acts of imperishable

charity, perish, O King of the mountains touching the sky! Witness the bees when

deprived of the honey they have collected.

32. Say not foolishly, O my soul! "while here let us pursue our own interests and let

us die without caring for virtue” ; for, although thou mayest live long and prosper, say

what wilt thou do when the days of thy life are passed?

33. When the senseless man receives the fruit of his deeds, he sighs bitterly and

grieves within himself;. the wise, reflecting that it is the destined consequence of their

sins, hasten to pass the appointed limit of their affliction and escape from it.

34. Having obtained a human form so difficult to obtain, act so as from it to acquire

great merit; for in the next birth, charity will profit thee as the juice of the sugarcane,

while thy body will resemble the refuse of the cane from which the

juice has been pressed.

35. They who have pressed the cane and extracted the juice will not be grieved when

they see the smoke arising from the refuse while burning, nor will they who have
 157

acquired the merit accruing from the mortification of the body mourn when death

approacheth.

36. Think not whether it will be this day, or that day, or what day, but, considering that

death even now stands behind thee, eschew evil and pursue good in the way

prescribed by the eminent ones.

38. The seed of the Al (Banyan tree) though exceedingly small grows large and

affords abundant shade; so, however small may be the benefit of a virtuous act, it

facilitates, when conferred on the worthy, the attainment of heaven.

59. He who has power to observe the rule he has professed and to keep himself

undisturbed by the operation of the organs of sense, namely, the body, mouth, eyes,

nose, and ears, shall assuredly obtain eternal beatitude.

74. Knowing what ought to be known and submitting thereto; fearing what ought to

be feared; performing every duty so as to satisfy the world; and living in the

enjoyment of pleasure according to their means; they who are thus disposed never

experience the evils of life.

79. Flee from pleasure when thou canst enjoy it, if disgrace attend it; O Lord of the

high country abundant in waters! though pleasure only be constantly regarded it is

preferable to enjoy it in a harmless way.

80. Although thyself be ruined, think not of prejudicing others, however, they may

deserve it; eat not with those with whom thou shouldest not eat (enemies,

irreclaimable sinners, and the rest) even though thou lose the flesh of thy body by

hunger; speak not falsehood, intermixed with truth, although the whole world

canopied by the heavens be thy reward.

 158

101. As a young calf when let loose among a number of cows, naturally seeketh out

and attacheth itself to its own mother, in like manner doth the act of a former state of

existence seek out and attach itself to him who hath performed it.

104. To avoid those things which are to happen, or to detain those which are to

depart is alike impossible even to Saints; even as there is none who can give rain out

of season, or prevent its falling in season.

107. Behold all those whose bosoms are goaded by distress and who wander forlorn

through the long streets, and know, O Lord of the cool shore of the billowy ocean,

where the playful swans tear in pieces the water-flowers, that this proceeds from

the acts of former births.

108. When those, who not only are not ignorant but have learned that which they

ought to know, do that which is blameable ; this, O king of the cool shore of the broad

ocean, where the water-lily flings its odours to the winds, proceeds from the acts they

have formerly done.

110. The effect of the acts of former births doth not fall below, nor exceed its due

proportion, nor doth it fail to come in its turn, neither doth it assist out of season, but

where it ought to be, there it is ; of what utility, therefore, is sorrow when it afflicteth

thee?

116. Although deeply instructed in the knowledge of truth, those who have not

accustomed themselves to restraint can never be restrained, O large-eyed beauty!

thus, though the wild pumpkin be dressed with salt, clarified butter, milk, curd and

various condiments, its natural bitterness will never be removed.

 159

158. If one be deaf to the secrets of others, blind to the wife of his neighbour, though

well acquainted with her excellencies, and dumb in calumniating others, in him it is

not necessary to inculcate virtue.

183. Laying up seed for heaven, without delusion of mind and void of all distress

enjoy life like the wise, maintaining your proper station, but remembering always that

there are various things that change their nature without efficient cause.

201. As a mother forgets the pains and trouble she suffered during pregnancy and

child-birth, when she sees her infant on her lap; so the distress a man suffers from

poverty and other misfourtune disappears on the sight of his relations enquiring for

him.

205. Those who, making no distinctions between dispositions or conditions, relations

or strangers, actuated by their natural feelings alone, seek all who are in poverty or

affliction and relieve their distress, will be regarded by every one as preeminently

worthy.

206. Than to eat on a golden dish rice, white as the claws of a tiger, mixed with sugar

and milk, from the hands of an enemy, it is sweeter to take a mess of grass-reeds,

without salt and in any kind of dish, in the house of a relation dear as life.

208. Even those who hare been pleasantly entertained by another, as frequently as a

hammer strikes the anvil, will forsake him as the tongs do the iron on entering the

fire! but those who are truly worthy of being called friends, will adhere to him in

distress, as the rod by which it is turned adhereth to the metal in the forge.
 160

209. O thou who are adorned by a cool and fragrant garland! when relations have

partaken of the prosperity of their relations, if they partake not, also of their adversity

until death, is there anything they can do for them in the other world ?

211. Friendship with the wise, whose intelligence divines one's thoughts, is like

eating a sugarcane from the top (as its sweetness increases more and more);

connection with persons without sweetness of disposition is like eating it from the

opposite end (the flavour decreasing by degrees).

213. Avoiding the friendship of those who resemble elephants, seek the friendship of

those who resemble dogs; for an elephant will kill his driver, whom he hath known for

a long time, but a dog will wag his tail while the spear thrown at him is still in his

body.

214. Men cleave not to those, to whom their hearts cleave not within a short space,

though familiar with them for a long time: but will the friendship interwoven with the

idea of those intertwined with their hearts, be abandoned, though they are for a long

time absent?

215. The preservation of friendship is when affection continues affection, like the

flower of the branch, which being blown, closeth not again! those who resemble the

flowers of the pool, which having blown, again close their petals, know neither

affection, nor friendship.

221. When those we greatly love and esteem as virtuous, prove otherwise, this ought

to be carefully concealed; for rice in the grain hath a husk water foam, and flowers

some unfragrant leaves.

 161

224. O Lord of the wave-resounding shore, where bright-rayed pearls are thrown up

by the rolling billows and where float swift-sailing ships! if friends, from whom it is

difficult to separate, possess not virtuous dispositions, they are a fire kindled to burn

our hearts.

225. Is it right utterly to abandon friends, whom it is so difficult to forsake, though

guilty of evil deeds. O Lord of the renowned mountains, which covered by the long

stems of bamboos pierce the sky? Will men cut off their hand because it has struck

their eye?

230. If, after contracting a firm friendship with any one I set myself to note his good

and bad qualities, may I be cast into the hell, where the traitor, who discovereth the

secrets of his friends is punished, and may I be scoffed at by the whole world!

232. The friendship of eminent men is eminently illustrious, and as productive of

benefit as timely rain; but the friendship of the mean even in the time of their

prosperity, resembleth, O Lord of the country of clear waters! the failure of rain

in due season.

233. The enjoyment of the friendship of men of acute understandings is desirable as

the joys of Heaven; but connection with unprofitable men, uninstructed in science

and literature, is a very hell.

234. Our intimacy with those, to whom we are not bound by the chain of friendship, O

prince of the hills, the sides of which are covered by groves of tall sandal trees!

though it seemeth day by day to increase, may be dissolved as instantaneously as

the fire catcheth the straw.

 162

238. If I stretch not forth my hand and deliver my whole soul without hesitation to my

friend, when he is in distress, may I be cast into the hell, where the wretch is

punished who hath violated the chaste wife of his friend, and may I be scoffed at

throughout the far-famed earth.

244. Although the fruit of the plantain be ripened in the bitter leaves of the Vembu, it

will not lose its natural sweetness; thus although they who are naturally good

associate with the bad, their friendship for them will not corrupt their minds.

245. Sweet water may be produced even on the side of the sea-shore and salt water

on the side of a mountain. O Lord of the cool shore washed by the waves of the

Ocean ! it is truly said that sensible men will not imitate those with whom they

consort, but will preserve their own minds.

246. O Lord of the cool shore of the Ocean, where the thick-boughed Punnei

flourisheth! Will those, who are virtuous and impartial towards all, first contract and

then dissolve friendship? than this it is better that friendship should never be

contracted.

247. To be united in friendship with the prudent, who think of that of which they ought

to think, is productive of the highest felicity, and affliction is avoided by separating

from fools who know not what belongeth to friendship.

256. Those whose tongues are adorned by learning and knowledge (the wise) fear

the disgrace of evil speaking; the unwise indulge therein: thus on the palm-tree the

dry leaves maintain a perpetual rustling, while the green leaves make no noise.
 163

321. The moral precepts benevolently delivered by the kind-hearted, the wise receive

to their benefit, but the ignorant, devoid of all good qualities, treat them with scorn;

thus the ladle tasteth not the sweetness of the milk porridge it contains.

335. If a fool, when angry with others without any cause for anger, like one who

supposes he hath made an acquisition, without having in reality obtained anything,

bewildered by passion, cannot crowd together abusive words, his tongue tingles all

over.

344. If the virtuous have received a favour as small as a grain of millet they will

consider it as large as a palm-tree; but if a favour as large as a palm, O king of the

Country washed by the sparkling waves! be conferred on the ungrateful, it will

produce no benefit.

346. The worthy, although they have attained to wealth and dominion, indulge not in

haughty language, but if the mean have acquired the wealth of one Cani (1/80th part)

added to one Mundire (1/320th) they will regard themselves as Indren, the king of

heaven.

353. O Lord of the country covered by mountains ! although it may be difficult to extol

the good qualities of persons before their faces, of what are the tongues of those

wretches made, who standing in their presence, declare their faults for the

purpose of destroying their reputation ?

356. The mountaineer thinks of his mountains, the husband-man of the cultivable

land, the produce of which he gathers; the wise think of the special benefits they

have received from others, and the fool keeps himself only in his own mind.
 164

357. For one good turn they have received from another the wise will endure a

hundred evils afterwards inflicted; but if they have received a hundred good turns and

have suffered only one evil turn, fools will consider the hundred good turns as evils.

362. Though women of light conversation (!) be as strictly guarded as the blade of a

sword is care fully preserved (!); yet, if by any relaxation of vigilance, an opportunity

be offered to them, little of this time will be occupied by deeds which are not evil, and

much of it by them.

363. The woman, who hold in opposition threateneth blows, is as death;

She, who resorteth not to her kitchen betimes in the morning, is an incurable disease;

And she, who, having prepared food, grudgeth it to those who eat it, is a devil to

domestic happiness;

Women of these three descriptions are a destroying weapon to their husbands.

370. When rightly perpended the water of the freshes and the love of women

adorned with ear-rings differ not; for the water of the freshes will be dried up when

the rain ceaseth, and so will their love when the income faileth.

371. When rightly perpended the light of a lamp and the love of courtezans differ not;

for the former is extinguished when the oil is dried up, and the latter estranged when

the empty hand no longer contains money.

373. Let them have been even as liberal as Shenganmal (sic) the goddess of

prosperity, who is worshipped by the gods in the beauteous Heavens, courtezans

whose hands are tinted like opening buds, will forsake those who have no wealth to

bestow upon them, reverentially saluting them with folded hands.

 165

381. Although women are high in reputation and equal to the goddess Ayrani in

conjugal fidelity, they must cautiously avoid those who are enamoured of them and

follow them in hopes of gratifying their passions ! for such caution is the safe-guard of

the virtue of matrons with perfumed foreheads.

382. If in time of distress, when the meal of the whole family is cooked by the water

of a small pot, a host of relations sufficient to consume the water of the sea should

come at once, the softly speaking woman, who shews herself as bounteous as the

ocean, is the glory of her house.

383. Though her house be open on the four quarters, though it be exceedingly small,

and though the rain pour in on every side, a chaste and virtuous woman will be

renowned in the place in which she resideth and her habitation respected.

384. She who is pleasing to the eye, who in all things gratifieth her husband

according to his desire and at all times standeth in awe of him, whose modesty is so

conspicuous as shame her sex, who reverenceth her husband, and in all her love-

quarrels with him acteth with such prudence that reconciliation affordeth him

increased delight; this mildly speaking matron is truly a woman.

385. Whenever our husbands embrace our shoulders, we feel ashamed, as if we saw

them for the first time; what pleasure then can those women enjoy, who, from the

desire of money, endure daily the embraces of many men ?

386. Riches in the possession of a generous man resemble in their effects the

learning acquired by a man of great natural ability ; the chastity of a modest woman

is like a sharp sabre in the hands of a courageous man.

---------------
 166

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தனதாக தாெகாடா 278 நமல# தேகாதா) 209

தாேம5 இ8றா# 327 நனிைல க தைன 248

தா ெச)விைனய லா 120 நா0பாட ெசா 4 312

தாழா தளரா 14 நா) கா! சிவிர ேபா 218

தாெக7C த கா#ேக 80 நா#ெதா தீ# கிெல 26

தி1தைன நீ0பிC 304 நாலா ஆறா) 383

தி1ம2ைக யாக 291 நா$வா)0 ெபறிC*த* 207

திைன2ைணய ராகித 105 நாறா தகேடேபா 266

திைனயைனேத யாயிC 344 நிலநலதா ந*திய 179

தீக1 Nற 199 நிைலயாைம ேநா)H08 52

2க$தீ# ெப19ெச வ 2 நிறன நிறன 4

2 க2$ 6கி 121 நீாிC =ணி2 282

2)2 கழியா 273 நீ1; பிற*2 360

2பேம மீ6ரக 60 நீ#ைமேய யறி 287

2ப பலநா$ 54 =Fண#வி னாெரா 233

ெதணீ# வைள 44 =Fண# விைம 251

ெதாிய ெதாி5* 168 ெநகால ஓ7C 68

ெதளிவிலா# ந;பி! 219 ெந10பழ ேச#*த கா 124

ேதாணி இய வா 136 ேநர லா# நீர ல 72

 171

ேதா!ேபா#ைவ ேம 42 ேந#2 நிகர லா# 64

ேதா!றசா ஞாயி 7 பைகவ# பணிவிட 241

நசியா# கியாைம 299 பமைழ ெமா ளி 27

ந ! த!ேச#*தா# 93 பட அறியா# 48

நT1$ ேவதிைக 96 பரவா ெவளி0படா 88

ந;டா#  ந$ளா 271 பராஅைர0 8ைன 246

ந;8நா# அ!றன 12 ப1வ எைன2$ 18

நமாேல யாவ#இ* 301 பலநாE ப கதா 214

நயவா#க ந ர+ 267 ப லா# அறிய0 86

நரெபI*2 ந <#*தா 153 ப லா+$ உ)2 101

நைரவ1 எெறணி 11 ப லாற ேக$வி0 - பாட 252

ந ஆவி கறாயி 115 ப லாற ேக$வி0 - Bய 106

ந ல லெம 195 பழைமக* தாக0 310

ந ல# ெபாிதளிய# 298 பைழய ாிவெர 349

ந லைவ ெச)யி 144 பனிப ேசாைல0 17

ந லைவ நாெடா 338 பறி <30 பதாி 257

ந லா# எனதா 221 பனாE ெசற கா 159

பாடேம ஓதி0 316 மைலமிைச ேதா 21

பாபி! ெகா1தைல 375 ம திைரய 263

பாலா! கழீஇ0 258 ம லமா ஞால2 296

பாேலா டளாயநீ# 177 மைழதிைள  மாடமா) 361

பாவ ஏைன0 295 மைம வி2 183

பிற*த லமா5 285 மைம5 இைம5 95

பிற#மைற யிகண 158 ம!றறிவா ந விைன 19

8 க விடதச 83 மனதா மவி 180

8ண#கட P3 ைவய20 264 மைன0பாச ைகவிடா) 130

8208ன O ைழயா# 370 மற கறக 23

 172

8தகேம சால 318 மன# தி1+ 167

8 =னிேம நீ#ேபா 29 மா ேக3 மடந லா) 41

8 லா எIதி 155 மாட ணேதா 56

8 லா08 ேகா;70 255 மா!றாரா) நித 67

8ற2தா இைம 308 மான அ1கல 40

ெபய!பா மைழெப)யா 97 ;7ைக ேபால 208

ெபாியவ# ேகைம 125 ;!ற ேபா3தி 238

ெபாியா# ெப1ந;8 77 யகா கா பா5 391

ெபாியா# ெப1ைம 170 ைல கF 2 399

ெப1 வ2 ேபால 234  ைல ைகவ 45

ெப1கடலா7ய 332 !ற! சிம*தி 237

ெப1நைட தாெபறிC 343 !!* 2!றிைன 190

ெப1 தைரய# 200 னேர சாநா$ 92

ெப1வைர நாட 186 H08ேம வாராைம 326

ெபவ2 ெகா$பவ# 317 ெம)9ஞான ேகா;7 311

ெபவெதா றிறி5 335 ெம)வா)க H  59

ெபாதV! க  376 ெம 4ய ந லா1$ 188

ெபாழி*தினி2 நாறிC 259 ைமதீ# ப:ெபாேம 347

ெபாழி0பகல =;ப V 319 யாஅ# உலகேதா# 119

ெபா0பெர ெறணி0 161 யாஅ# ஒ1வ# 127

ெபா!கல20 ெப)த 206 யா ைகைய யா08ைடதா0 28

ெபா!கல 6;70 345 யாமாயி எஇ ல 293

ெபானிற ெச*ெந! 269 யாைன அைனயவ# 213

ெபாேன ெகா2 162 யாைன ெய1த 3

ம களா லாய 37 வவிலா ைவய2 114

ம7திைர த*தி;ட 224 வயா+ வ1த 201

மதிதிற0 பா1 61 வலைவக ள லாதா# 268

மாீஇ0 பலேரா 220 வழகாத ெச வாி 277

 173

மைலநல உ$E 356 வI ெகைன2 இ லாத 362

வளபட ேவடாதா# 103 விைன0பய வ*த கா 33

வ!றிம! றா!ற0 78 ெவறிஅய# ெவகள2 16

வா3நா; கலகா 22 ெவைம யிட2 329

வாஒ வி 4 0 ெவறி0 ெபா1;டா 315

விாிநிற நாக 164 ேவபி இைல5; 244

வி10பிலா ாி ல2 210 ேவ!ைம யிறி 75

விைழ*ெதா1வ# தைம 339 ைவக ைவக 39

விள 0 8கஇ1$ 51 ைவ08ழி ேகா;பாடா 134

விள ெகாளி5 ேவைசய# 371

5.
பா%0 5தறி அகரவாிைச 5.
…………………

GLOSSARY

அஆ - alas!

அஃ - diminish.

அக - centre.

அகதா# - those within.

அக2 – inwardly.
அகல - chest, breast of a man.

அக3 - dig.

அ கார - sugar.

அ - armlets of conch-shell.

அகண - a gutter, drain.

அசா - feebleness.

அைச - be unsteady, waver.

அச - dread; guilty fear.

அ: - axle.

அ9:த - fearing, dreading; shrinking from.

 174

அ9ஞான - unwisdom, folly.

அட க - self-restraint; modesty.

அட - restrain; hide, bury.

அட - greens, vegetables.

அட - lean self-restraint ; subside, sink down ; cease.

அடபO - a kind of creeper.

அ - cook; kill.

அத2 - with increasing vehemence.

அ08 - hearth.

அைட -draw near; take shelter; attain unto; be closed.

அ;7 - cook-house.

அண - affliction.

அணி - beautiful, nearness.

அணியகல - beautiful chest.

அணிய# - those who are near.

அைண - a dam; a pillow, mattress ; tie.

அ - (as a formative) place.

அணா - lift up the head to look.

அத# - path, public road.

அ2 - a red dye.

அ*ேதா - alas!

அபகார - injury.

அபராண - afternoon.

அமர# - immortals, gods.

அம# - fondly love.

அமி32 - ambrosia.

அைம*த - thorough, full; fitness, things agreeable to; possessing in full measure.

அைம+ - fitness.

அ - beautiful.
 175

அப - scandal, evil report.

அ8 - arrow.

அம - an expletive; probably a voc. of அைம.

அம1 - beautiful hip.

அமைன - mother.

அமா - a stronger form of அம: a particle indicating surprise or emotion : 'Ah, do

so!'

அய# - perform.

அயலா# - neighbours.

அயிராணி, (ஐயிராணி) - wife of Indra.

அயி - keenness; keen-edged.

அர - red; gum-lac.

அர - stronghold.

அர! - cry; reiterate foolishly ; reverberate.

அரா - serpents.

அாி(மா) - lion.

அாிசி - rice unboiled.

அாி2 - hard, rarely or never.

அ1கல2 - being without diminution.

அ1 - neighborhood; draw near.

அ1கல - precious ornaments.

அ1த - wealth.

அ1ைம - impossible; impregnable.

அ1 - hard to obtain, bear up against etc.

அ18 - a flower-bud.

அ1வி - a water-fall.

அ1E - regard with favour.

அ1$ - grace, favour, benevolence.

அேரா- a mere expletive.

 176

அல - computation.

அல சா!க!8 -infinite learning.

அலாி - flower.

அலவ - crab.

அல - lament aloud.

அ4 - hermaphrodite.

அைல - wave; cause to wave, agitate.

அ , அைம - not being.

அ - grow less.

அ ல - suffering, privation; want; poverty.

அவா - intense desire.

அவாத க - such as eyes covet.

அவா+ - desire, covet.

அவி - soften, abate, become extinguished.

அவி# - glisten.

அவி3 - loosen; expand.

அைவ- assembly.

அLவிய - envy.

அழ - fire, heat.

அழி - perish, go to ruin; destroy; waste away; loose; fall into despair.

அI - weep aloud.

அI - rot away.

அI - sink down; be injured, be sullied; be destroyed.

அI2 - set in; inlay (jewels in gold).

அள+ - a measure.

அளா+ - mingle.

அளி- tenderness, kindness, gentle-minded.

அ$E - take by handfuls.

அறதா - the path of virtue.

 177

அற20பா -the part which treats of virtue.

அற, அற - virtue; charity; justice.

அறி - know.

அ - sever, cut off ; fail.

அைற - sound; strike.

அ!8தைள (அ8தைள) - bond of love.

அ!ற (=வைம) - destitution, poverty.

அைன2 - so much as, such like.

அைனய - we are as.

அைனய+- all.

அறி - a fabulous bird which is said never to survive its mate

அ - it is not.

அன - a kind of swan.

அேனா - an interjection: alas!

ஆ, ஆ - cow.

ஆஅய கா - when it is.

ஆகா - will not become, will not befit.

ஆ வ# - they will flourish.

ஆ க - increase; wealth.

ஆ - make, cause; kindle.

ஆ -there; then; just so; so; as.

ஆ - swing, oscillate; play, dance; move briskly; bathe.

ஆ;சி - the use, mastery, practice; exercise of anything.

ஆ; - grind in a mill.

ஆண - love.

ஆ - male ; masculine character.

ஆைட கத+- the gate of paradise.

ஆ2நா - we shall prosper.

ஆைம - turtle, tortoise.

 178

ஆப - the red and white water-lily.

ஆயிரவ# - thousands of persons.

ஆயிைழ - an exquisite jewel.

ஆயி - if it be [Neg. இ லாயி].

ஆ) - a mother; investigate; seek out; cull; care for.

ஆர - fully; our fill.

ஆ#- become full; feed full; sound; resound; hum; bind; ripe.

ஆல , ஆ - a banyan tree, Ficus Indica.

ஆவ2 -it will serve; resulting benefit.

ஆவா -(we) shall prosper.

ஆ3 - deep; sink.

ஆள - he who possesses or exercises.

ஆ - a person; a slave; rule; use.

ஆ - a river ; a direction ; grow cool ; become mitigated or healed.

ஆ!ற - much.

ஆ!ற - power (of action and endurance).

ஆ!றாதா# - the poor and helpless; those who are unable to do anything in return.

ஆ!றாைம - weakness; an in tolerable injury

ஆற - widely diffused.

இஃ2 - this.

இக - leave behind; pass over, transcend.

இக - jealous rivalry.

இக3 - despise.

இைச - fame; agree; fall to the lot of; be possible, succeed; be innate; sound out.

இட, இட - place; left side; where and when.

இடபட - extensively.

இட# - affliction: pinch of poverty.

இ7 - thunder, send forth bolts ; crush, pound in a mortar.

இ - give, put.
 179

இ க - want, straitened circumstances.

இைப- want, poverty; annoyance.

இ1ைம - the two states: this. world and the next.

இைட (ந) - middle (course; sort of people).

இைடதிாி - change; deteriorate

இைடெதாி*2 - knowing (it) through and through.

இைடமிைட - commingle.

இைடயிைடேய - everywhere between

இ;டா - straitened circumstances.

இைம - wink, close the eyes; shine, twinkle as jewels.

இமி - a very small fraction: 1/1,075,200; an atom.

இமியாிசி - a small seed of a wild grass.

இெமன - 'with pattering sound' =so as to say.

இைம - state in this world.

இய , இய - move (tr. &. int.)

இய - be possible; be composed of.

இய - nature.

இய 8 - nature; goodness.

இைய (= இைச ) - be practicable ; combine ; adhere to.

இ- come to an end, die; be broken.

இர - beg, ask.

இர;7- twice as much.

இரவல# - mendicants.

இர+ - mendicity.

இாி - be driven away, take to flight.

இாி*ைத க (=ஒழிக) - "be it put away!

இ1 - two; great; sit; remain, be; an auxiliary.

இ1*ைத - charcoal.
 180

இ1ைம - the two states; this world and the next.

இைர -food, fodder, provender of animals, prey.

இல கண - sign.

இல - glisten, shimmer.

இல#, இலா# - those without.

இ - house; wife ; family ; domestic enjoyment; root, used absolutely in predication.[

Opp. உ ].

இழ - lose ; sacrifice.

இழி - suffer degradation ; degrade.

இI - a fault, failure [Opp. ஒI ] ; slip.

இைழ - (meto.) jewel; jewelled lady; determine; plan; hasten on.

இள, இைள- tender, young.

இளபிைற - the young (crescent) moon.

இளி - disgrace [Opp. ஒளி].

இைளய- 'we are young.'

இைளயா - a youth.

இற - pass on, by, away ; die [Opp. பிற]; surpass.

இ - come to an end, die; be broken.

இைற - draw near and pour out.

இைற9: - bow before.

இ!- of this kind; thus.

இ!ழி (இ!ற+ழி) - when it is broken.

இன - race, kind, family, genus.

இனிய - sweet, pleasant.

இைனய# - such, of such account; so many.

இப, இ8 - pleasure.

இைம (இ +ைம) - absence of; poverty, destitution.

இறி - destitute.

இ - is not; today.

 181

இன(#) - such like (person).

இனா - bitter; evil.

இனா - trouble.

இனாைம- affliction.

இனினிேய - this very instant.

இேன - even now.

ஈ - a fly; give.

ஈ - here.

ஈ; - collect, store up, hoard.

ஈ - here, in this world; grow; accumulate; abound.

ஈத - a bestowing in charity.

ஈர - moisture; by meto, coolness, pleasantness; favour; affection.

ஈ# - two; drag

ஈன (= இைம) - absence of, lack of.

ஈ - bear, produce.

உகி#- nail (of finger or toe), claw, talon; finger, toe.

உ - fall down, be shed, pour down.

உசா(+) - kindly sympathizing enquiry.

உஞ! - use effort.

உட - together with, altogether.

உட8 - body.

உட - a particle expressing co-existence; used as a post position.

உ -put on, wear.

உ ைக - garment.

உைட - possessions, wealth ; break, burst, become broken, perish.

உ; - dread; reverence.

உண - make dry.

உண# - understand, feel the truth, appreciate.

உ, உF - eat; drink; suck, imbibe; enjoy.

 182

உ7 - food.

உ (உள2 ) - it is.

உத+ - serve a purpose; help; be of use.

உதி# - fall off; fall to the ground.

உபகார - benefit.

உபாய - stratagem, prudence.

உ0பி4 - insipid.

உ08 - salt.

உமி - husk.

உப# -the upper celestial world.

உைம -the other, some other world or states.

உய - afflict; suffer.

உய#2 - exalt.

உய , உ)த - escaping.

உயி# - life; being; sigh, breathe, waft.

உ) - escape; cause to go together; collect; direct, carry forth.

உர, உர - strength.

உர+ நீ# - the rushing torrent.

உரா) - rub against

உாிைம - possession.

உ1 - form; beauty; much, great, vigorous.

உ1 - a thunderbolt.

உ1+ - form.

உைர - an explanation, commentary ; speak, say, tell; explain.

[Syn. ெசா , <, அைற].

உல - dry up; fail ; perish.

உலக - world.

உல - be worn out.

உைல - a forge; boiler; cooking pot.

 183

உவ - be glad.

உவாி - the salt sea ; brackish water.

உவ# - brackishness, saltness; disgust; loathe.

உழ - suffer.

உழ - wander about.

உழவ#, உழவ - cultivator.

உழ+ -ploughing, cultivation.

உI- plough.

உைழ - place, refuge.

உள, உ$ள - they are, that are, that which are.

உள, உ$ள - mind, thought; breast.

உள# - persons existing.

உளி - a chisel.

உைள - tufted flowers.

உ$ - place; inside, mind; exist.

உ$E - think.

உற - firmly, fastly.

உற - sleep

உற - the befalling.

உற3 - suit, fit, appertain to.

உறி - if it be befalling.

உ - become; befall; befit, hap. [Opp. அ, இ]; real; mighty.

உதி - stability, strength, certainty.

உ2 - cause to hap.

உ08 - member.

உவ# - ascetics.

உைற - rain; burn; be pungent or rank; cause smart; reek of.

உைற08 - pungency, a copious penetrating rain.

உ!றவ# -those who in sorrow seek their aid.

 184

ஊ க - strength, power; aim, plan; effort.

ஊ க - acting vigorously.

ஊ - sulk, get impatient or angry with.

ஊ;- feed, supply with food; dye.

ஊதிய- profit, utility.

ஊர- head-man.

ஊராைம - magnanimity, munificence.

ஊ# -town: cause to go, drive, ride on, crawl; circulate as sap.

ஊழி - an aeon, age; eternity.

ஊ3- what is in regular sequence, one after the other.

ஊ - affliction; ooze out, flow.

ஊ! - spring of water; support.

ஊ - flesh.

ஊ- support on.

எஃ - keenness; steel ; javelin.

எ கா - always, ever.

எச - What is left over or behind; what supplies a deficiency, complement.

எசி - refuse of food, leavings; anything unclean.

எ9: -survive, escape; remain over.

எ9ஞா - always.

எ - acquire, gain a name, raise, lift up; support.

எதி# - what is opposite to.

எ - our.

எைம - us; what world or state or birth.

எயி - tooth.

எ) - send forth, emit; obtain; possess; assemble.

எாி - fire; consume.

எ1த - the nape of the neck.

எ12 - bend the neck as suppliants.

 185

எ1ைவ - a kind of reed.

எ - night.

எ ைல - bound, limit.

எLவ - pain, affliction.

எழி4 - a cloud.

எழி - beauty, youthful grace, youth.

எI - seven; rise up, rise and wander forth; stand out.

எI2 - a writing.

எளிய - easy.

எ$E- despise, think lightly of.

எறி - strike; hurl, throw up.

ஏ! (எ +2) - It is of what sort?

எனி - if.

எைன2 - how much, how many ?

எ- me, my ; interrogative pron. 'what'; say.

எ8 - bone.

எ - what day?

எ - always, continually.

எைன - me; it is what?

ஏ - go.

ஏ - pine.

ஏ;ைட - poverty.

ஏதிலா# - strangers, foes, neighbours.

ஏதிலா# - strangeness; vicinity.

ஏம - safety, protection ; intense delight.

ஏத - sensual bewilderment.

ஏ2 - extol, praise.

ஏ*2 - be raised, elevated.

ஏலாைம - impossibility, incongruity, declining a challenge.

 186

ஏ - if; be fitting ; accept; ask alms; meet in battle.

ஏைழ - an ignorant wretch.

ஏ - rise, ascend, climb.

ஏ!- lift up, put up into.

ஏைன - other; how many; contrary to.

ஐ, ஐ*2- five.

ஐ*ைத - small mustard seed.

ஐய - alms.

ஐய - father.

ஒ- be likewise.

ஒ  - it will be equal, like.

ஒ; - cling to, unite [Opp. ஒ1+]

ஒ, ஒ;, ஒ$ - bright; good; beautiful ; wise.

ஒ2 - retire; recede.

ஒ08 - agree; be equal.

ஒ08ர+ - befitting conduct.

ஒ1, ஒ - a, one, any.

ஒ1 - altogether, at once, completely.

ஒ1வ#, ஒ1வ - (any) person.

ஒ1+ - shun; transcend;

ஒ4 - sound; roar, resound.

ஒ - be possible.

ஒ - be shaken, fail.

ஒ ைல - promptitude; swiftly.

ஒழி - leave ; shun; forsake ;depart; cease.

ஒI - flow on; pass; act; behave.

ஒI க - decorum, virtue.
 187

ஒளி - glory ; splendour, light; hide.

ஒ$ - bright; good; beautiful; wise.

ஒ - punish.

ஒ!க - feebleness.

ஒ - any (thing); suit, fit; join.

ஒனா# - enemies.

ஒஓ -interrogation: Ah! Oho!

ஓ - rise above.

ஓைச, ஓல - sound.

ஓ - earthern pot; run on.

ஓ; - cause to run ; pass; spend.

ஓத - billow, surf wave; ocean.

ஓ2 - study.

ஓ8 - cherish.

ஓ# - one; search out, ponder.

ஓ+ - cease.

கச - bitterness, disgust.

கட - cross over, pass.

கடக, கைடய - a bracelet.

கட0பா - obligation; order.

கடல, கட - sea.

கடவ2 - what is due, as much as is needful.

கட - obligation, duty; debt.

க7 - marriage; rebuke; renounce; scare away, over power and dispel.

க7ைஞ - a beggar's bowl.

க708 - a drumstick.

க - intense; evil; poison.

க - make haste.

க - enrage.
 188

க - harsh: fierce; [Opp. இ]

கைட - shop or bazaar; last or lowest in state.

கைட0பி7 - keep in mind.

க;7 - inspissated juice, lump of sugar.

க;ேட - dwells on.

கண காய# - teachers of the Vedas.

கணமைல - a knot of hills.

கண - (in) troops.

கF - a joint or knot or eye in tree.

க - eye.

கேணா - be graciously disposed towards.

கப - slumber.

கத - wrath.

கதி# - ray.

க208 - a woman's hair.

க0பி - grain; coarse grits.

கம3 - be diffused as odours.

க - the Betelnut palm.

கம - smith’s work.

கய - a low or base man; depth.

கய - any fish; a special fish.

கர - conceal, refuse.

காி - evidence, example.

க1 - black; eminence.

க12 - regard.

க1ம, க#ம - affair, business,

க1பா# கழனி - hell.

க1வி - instrument.
 189

க1ைன - anything fried.

கைர - a shore, bank.

கல - mingle with, be intimate with

கல - be confounded, perturbed.

கல, கல - a vessel, ship;

க4 - cry.

க3 - wail.

கைல - a stag.

க - stone, rock; learn; excavate; bury.

க வி - learning.

கவ - a forked piece of palmyra wood, a fulcrum.

கவ! - cause trouble to; distract.

கவா - lap, thigh.

கவி - overarch; cover as a canopy.

கL+ - seize with open jaws.

கழ - fall or slip out.

கழ - urge.

கழனி - a cultivated field.

கழி - back-water, creek; much; pass off; spend time.

கI - vulture.

கள# - brackish soil.

களி - elephant.

கைள - remove, cut off.

க$ - toddy; honey: steal; act treacherously.

கற - sound.

கறி - bite; eat.

க - grow dark (with anger).

கைற - darkness.

க!8 - chastity; learning.

 190

கன - weight; value.

கன - fire.

கனி - ripe, sweet fruit; ripen.

கைன - sound; roar.

க - calf.

கனி(ய#) - virgin(s).

கா - guard; hoard; restrain.

கா ைக - crow.

கா - a jungle ; burning ground.

கா;சி - the vision and the faculty divine.

காண - wealth, gold, coin.

கா - see.

காத - an Indian league, about 5 English miles.

காத - affection; desire.

காம - love; desire ; lust, sexual passion.

காய - condiment, seasoning, hot spice.

கா# - blackness; a cloud: be acrid.

காலா - be active.

கா - discharge; vomit.

கா3 - hardness; core; kernel; ripe and solid wisdom.

காைள - a young bullock; a youth; a bridegroom.

கான(க), கா - a desert.

கான - a grove on the seashore.

கிட - lie down, remain, lie still.

கிைட - a kind of cork wood.

கிழைம - familiar friendship; propriety.

கிழி - tear; rend, pierce.

கிைள - branch; kindred grow, be amplified.

கி$E, கி$ - pinch; dig out.

 191

கீ3 - under, sign of 7th case; by metonymy: low man.

7 - family, noble family.

ைட - umbrella ; bend; hollow out.

ண, ண - quality; excellence.

Fக# - low people.

 - depth.

ைட - bullock.

தைலைம - folly.

தி, !றி - a log; having snatched.

2 - peck, pierce, prick.

08 - rush away (fall head long.)

பி - hell.

) - spice, seasoning.

ர8 - bank, limit.

1 - a bird.

ல - family; race; caste.

வைள - water-lily.

ழ8 - mud, slime.

ழவி - early youth.

I+ - unite, associate.

ைழ - ear jewel; tender leaves; wag, bend.

ற - pincers, tongs.

 - small.

 - approach.

ைற - grow less; cut short; trim.

 - diminish.

<திய# - dancing girls.

<8 - close as flowers.

<# - sharp; point.

 192

<3 - grain, rice; food.

< - say, declare, proclaim.

<ைற - garment.

<! - death, Yaman.

ெக - perish, disappear.

ெகI - become familiar, accustomed to.

ேகணி - a temporary well; hole in the sand.

ேக3 - hue.

ேக$ - kindred.

ேக$வி - traditional lore.

ைக5 - come to hand.

ைக9ஞான - trifling, unreal wisdom.

ைக2 - what is in hand: means, property.

ைக08 - bitterness.

ெகா - cruel, evil; give.

ெகா; - strike, beat a drum, gently manipulate.

ெகாH - cloud.

ெகா8 - the bough of a tree.

ெகாைம - roundity.

ெகா) - pluck.

ெகா - kill; an expletive emphasizing a statement or a question

ெகா ல - a smith.

ெகாழி - sift, examine.

ெகாI+ - fat.

ெகா$ - take hold of, receive; seize; marry; hold in estimation

ெகா$ைக - tenet, principle.

ெகா$E - horse-gram black and red.

ெகா - hell; vain, useless.

ேகா - king; string together.

 193

ேகா - silk-cotton tree

ேகா - flexure, plait, fold; a branch; border; a curved tusk; bend, diverge from right.

ேகா2 - adjust, trick out.

ேகாைத - a flower wealth; by meto. a damsel.

ேகா08 - provisions, food for a journey.

ேகா - a staff; arrow.

ேகா$ - contents; estimation; quality.

ெகௗ+ - seize, clutch.

ச*தன - sandal-tree.

சம3 - suffer shame or distress.

சல - trickery.

சா - die.

சாகா - cart.

சா கா - death.

சா*2 - fragrant unguents.

சாய - reflected image, form, beauty, excellence.

சா) - grass; lean, fall.

சார - the side and slopes of a mountain range.

சா# - join, be close to, rely on, be dependant on.

சால - much.

சா - abound.

சா! - announce.

சாறவ#, சாேறா# - the excellent.

சிைக - course at a meal.

சித# - diffuse, spread.

சித - white ant.

சிர - the kingfisher.

சி ைல - an utterly worthless woman.

சிவ - a partridge.
 194

சிற - abound.

சிற08 - politeness, courtesy; excellence, splendour; renown.

சின - anger.

சீ# - position dignity; excellence, virtuous conduct.

:ட# - flame; sun.

: - burn.

:; ேகா - a poker.

:ர - gush forth, yield.

:ர - (a path through the) arid jungle or desert land.

:18 - a beetle, bee.

:ைர - gourd.

:! - circuit, limit; surround, gird.

:ைன - tingle, itch.

P - brand, scar; wearon.

Pதிர - doctrine, formula, aphorism.

P - scoop out.

P3 - surround; deliberate, debate.

ெச - red, bright yellow, golden; by meto fiery; right, good.

ெச8ன - the fresh, pure flood.

ெசமா - (in loco) exult.

ெசயி# - wrath.

ெச) -do, perform; make into; acquire, merit; profit, help,give.

ெசல+-advancing to meet.

ெச - go, pass away, march by; reach; approach.

ெச வ - wealth.

ெசI, ெசI - rich, fertile, luxuriant.

ெசறி - become dense ; stick close to, cling to, be attached, fasten on; hoard.

ெச - afflict, restrain, be wrath with.

ேச ைக - nest.
 195

ேச - remote, far off.

ேச) - distance [Opp. அணி].

ேச# - join, attach; acquire; fall to the lot of; come to attach; approach; gather.

ேச#0ப - a chief whose capital is a sea-port.

ேச - sweetness; mud; wet soil.

ெசா - a word; say, speak, utter.

ேசா# - flow down, slip, omit.

ஞாயி - the sun.

ஞால - earth, world.

ஞான - knowledge.

ெஞமி# - compress; bruise.

தக# - be broken, shattered.

த - fit, be becoming.

த கா# - the worthy.

த - abide, be stable.

த7 - flesh.

தமா!ற - perplexity.

தணி - be relieved, grow cool, cause to diminish.

த - cool.

தண - a funeral drum with one head.

த - staff; separate.

தம# - kindred.

தய - shine; wave; hang.

தைல - head; place, also a postposition of the'7th Case; what is chief extreme point.

தவசி - an ascetic.

த+ - fail; perish.

தழ - roar.

தழா - the support of.

தளி# - a tender shoot.

 196

தைள - bond.

தறி - a wooden post.

தா - give, produce; bring; reflexive pronoun ‘self’.

தாயதவ# - the heirs.

தா# - garland; bear, endure.

தா$ - endurance, energy: a trunk or stem; foot.

தா! - sifting, merely bandying words; sift, fan.

தாைன - a cloth, robe.

திக3 - shine, glitter.

திக$ - moon.

திணறிவாள# - people of firm, stedfast mind.

திாி - change; wander about.

தி1 - wealth; Lakshmi: goddess of fortune.

திைர - wave; (meto.) sea.

திைள - gather thick round.

திற - goodness.

தி - itch; eat.

தீ - fire; a spark; evil.

தீ - touch.

தீ - sweet.

தீ# - remove: get rid of; cure.

தீ#த - a sacred stream.

தீ! - feed with the hand.

2, 2) - eat, enjoy.

2கி - rich attire.

2சாாி - profligate.

29: - die.

27 - a drum.

2ைட - wipe off, do away with.

 197

2ணி+ - decision, determination.

2ைண - assistance, help-meet; partner; measure; until.

2ைணைம - ability.

22 - food.

208 - power.

208ர+ - enjoyment; means of enjoyment.

2ைவ - spiced food.

2ழா) - mixed, mingled up.

2ள - agitation.

2றேவா# - ascetics.

2ைற - a haven

2(C) - gain; crowd.

6 - cling to, linger; hang on; slumber.

6ணி - a grain, measure.

6# - root

6! - publish abroad.

ெதாி+ - understanding.

ெத1ம1 - be perplexed.

ெத1$ - be clear.

ெதளி - understand.

ெத$ளி2 - what is clear: accurate knowledge.

ெத$E - sift out, throw up; examine.

ெத!ெறன - immediately, certainly.

ேத: - lustre.

ேதமா - sweet mango.

ேத - sweetness; honey.

ேத) - waste away ; wane, grow less; pine away.

ேதைர - a frog.

ேத# - enquire, discriminate.

 198

ேத#+ - comprehension

ேத - be sure, know clearly; trust.

ேத!ற - certainty; assurance, confidence, accuracy.

ைத - penetrate.

ெதா - collect, join.

ெதாட#8 - associations, intimacy

ெதா7 - a bracelet, bangle (meton.): 'a lady'.

ெதா - slavery, a slave.

ெதாைல: - destroy.

ெதா - ancient.

ெதா ைல - antiquity.

ெதாI - leprosy; pay homage.

ெதா3ைத - slave girl.

ெதா, ேதா- every, whenever: a distributive suffix.

ேதா) - blend with, touch; reach.

ேதா$ - shoulder, arm: person.

ேதா!ற - light; appearance.

ந - shine; smile, deride.

நைக - a laugh.

நைச - desire, hope, expectation.

ந: - desire; lust after.

நைட - walk in life; position.

ந;8 - friendship.

ந*2 - grow; wax, die.

ந8 - desire.

நய - love.

நய - goodness; wise decorum.

நைர - grey hair; age.

ந4 - afflict.
 199

ந - good, goodly.

நவி - teach, learn; tell.

நைவ - fault.

நளி - great.

ந$, ந$E- approach, join, contract friendship.

நற+ - fragrance

நனி - very, much.

நறி - a benefit.

நாட - lord of the land.

நா - a land; covet; seek out.

நா - modesty; shame.

நா# - cord, generally of vegetable fibre.

நாவா) - a ship.

நா - yield perfume.

நா!ற - fragrance.

நான - musk.

நிக# - one's inferior; equal.

நிச , நித - ever or assuredly.

நிர08- poverty, beggary.

நிரய - hell.

நிைர - herd, row, line.

நில+ - abide

நிைல - state

நிற - colour (golden); the grow of youth.

நிைன - ponder, reflect.

நி - your

நீ - forsake; abandon.

நீச# - base men

நீ# - water; goodness; nature.

 200

நீல - blue (lotus) flower.

நீ - ashes.

=க# - eat; experience.

= - refined; subtle.

=த - forehead.

V - shove, push.

V - literature, book, a systematic treatise.

V - a hundred; crush.

ெந7 - delay.

ெந - wide, vast.

ெந)த - a water-flower.

ெநறி - way; conduct.

ெந! - dried pulse in pods.

ேந# - comparison; rectitude; opposition.

ெநா)ய2 - what is minute, transcendent.

ேநா - feel pain; complain of.

ேநா - endure; do penance.

ப - divide, share.

பக - bullock.

பக# - say, speak.

பசைல - sallowness.

ப: - green, young, fresh.

பைச - cling to.

ப9சி - cotton.

பட# - proceed; spread as a sore.

ப7 - sink down.

ப - suffer, fall; be, abide, befall: pertain to; concern.

பைட - instrument.

ப;7ன- a sea-port.
 201

ப8 - nature: good qualities; excellence.

பைண - flourish, grow thick.

பட - any vessel, thing, baggage.

பத - a dry measure of two, மர கா of half 6ணி.

பதி - city.

பத# - trough.

ப*த - real attachment.

பய - yield.

பய - fruit; aid; yield.

பயி - glue.

பர - spread; extol.

பர08 - table-land.

பாி - a horse; grieve over; love, desire; pull to pieces.

பாி: - dignity.

ப1ம - a saddle, pillion.

ப1வ - season.

ப - tooth; many

ப கா - often.

பைழ - old.

பைற - a drum.

பாக - an elephant - keeper.

பாண - minstrel.

பாணி - hand.

பாதிாி - a trumpet-flower tree.

பா2 - sharing.

பால - things that pertain to.

பா! - what may be classed among things that.

பாைவ - A puppet: a lady.

பா3 - desolation.
 202

பிணி - disease, a bond, infliction.

பித! - blab, speak folly.

பித# - fools.

பிாி08 - mental perturbation.

பில - cave, mine.

பிைழ - fault; escape; miss; commit a fault.

பிற - other; be born.

பிற - swell

பிற3 - vary.

பிற - one's neighbour.

பிறி2 - anything else.

பிைற - the crescent moon.

N - pride.

N$ - embryo, germ.

8க - declare.

8 கி - a permanent abode.

8ைட - side; hypothesis.

8ைட0ெப7# - loose women.

8ண# - join, unite.

8த+ - door.

8ேதா - a new pot.

8ாி - desire; do, perform.

8ைர - fault; resemble.

8ல - pout.

8ல - a sense; sensation.

8ல - place; sense.

8ைல - silly.

8 - mean; grass.

8 லா08ேகா;7 - low heterodox school.

 203

8  - join, agree : embrace.

8 வா) - a kind of deer.

8I க - parboiled rice.

8$ - fowl, bird.

8ற - the back, or outside. [Opp. அக]

8ன - an upland plain fit for dry cultivation, and wooded.

8ன - a stream, torrent.

8ைன - adorn.

8 - mean.

OF, O - put on, assume the yoke or harness.

Oைழ - wicket gate, smaller gate in a larger.

O3- a quail.

ெபைட - a hen; any female.

ெபைண - palmyrah tree.

ெப) - rain, pour into; throw carelessly; serve up in.

ெப)வைள - bracelets strung on.

ெப1 - increase.

ெப1மித - greatness.

ெப - obtain, gain, bear (a name), fetch (a price), gain, attain to, beget.

ெப!றி - nature, acquired character.

ேப7 - an hermaphrodite.

ேபைத - a simpleton.

ேபராைம - manly excellence.

ேப - gain; birth.

ைபய - by degrees, slowly, softly.

ெபா- perforate.

ெபா - swell, foam, rage.

ெபாசா - forget.

ெபா2 - be hidden or stored up in, envelope.

 204

ெபா)ைக - a tank.

ெபா1 - fight; dash against.

ெபா1$ - what belongs, property; reality; meaning.

ெபா4 - be conspicuous; increase.

ெபாழி08 -an epitome in plain easy prose.

ெபாறி - spot; writing; destiny.

ெபாைற- patience.

ெபா!ெறா7 - lady with golden bracelets.

ெபா - die, perish.

ேபாக - enjoyment.

ேபா2 - hollowness.

ேபா# - war; envelope

ேபா! - guard; cherish.

ம9: - a cloud.

மட - ignorance, stupidity, folly, artless simplicity.

ம - kindle.

மணி - a gem

ம7ல - sun

ம - swarm; grow vehement; wax fierce

மதைல - support.

மதி - full moon; estimate ; esteem.

ம2ைக - strength.

ம2ர - sweetness.

மம# - delusion

மய - confusion.

மரதா#- person irrational as tress.

மர8 - course; what is sanctioned by custom; line.

ம1 - side, limit.

ம1+ - embrace.
 205

ம1$ - be bewildered.

மல - an eel.

ம4 - be full

ம - abound, swell.

ம ல - abundance, fertility.

மறி - the young or any quadruped.

ம - other: a spot, stain.

மைற - a secret.

ம! - but, besides.

மைன - a mansion, house

ம - as a particle=indeed, forsooth

மற - a hall of assemblage.

மC - abide.

மா க$ - base people; irrational beings

மா: - fault, black.

மாட - a mansion

மா - glory.

மாத# - woman; beauty.

மாேதா - an expletive: O lady!

மாதிைர - a moment; a limit.

மா*த# - men, human beings.

மா) - die, disappear, perish.

மாாி - rain

மா# க- way.

மா (ெசகமா ) - Indra, king of celestial world.

மா - a return, recompence.

மா!றா# - foes.

மா! - deny.

மான - honour.
 206

மி - abound.

மிைச -(a case ending)=over, above on, upon; suck, feed upon.

மி7 - affliction,

மி - tightness.

மிைட - be closely packed, mixed up with.

மிC - lightning.

மீ- above.

மீ <!ற - eulogy, praise ; authority in words.

மீ; - in return.

மீதா - move over surface.

மீ61 - throng, press on.

மீ - a star, fish.

 - hasten

ைட - ill odour.

;7ைக - a jeweller's small hammer.

க8 - come before one as a suppliant.

த, 2 - a pearl.

தைரய# -wealthy persons.

*திாி -a minute fraction: (1/320)

ய - embrace; cling to.

ரச - drum.

ர - war.

 ைல - jasmine.

ழ - sound out, thunder

ைள - a germ.

றி - a tender shoot.

வ - tooth.

! - become accomplished; become mature, maturity.

னி- detest, dislike.

 207

H- grow old; three.

Hைக - one dumb.

Hைழ - a ladle.

ெம) - body; truth, reality.

ெம 4ய# - poor people.

ெமைம - gentleness.

ேமைல - former.

ேம+ - love heartily.

ேமனி - body.

ைம - a fault; a cloud.

ைம*2 - bewilderment.

ெமா $ - a bud; a bubble in water.

ெமாழி - a word; speak.

ேமா - greatness [Opp. ஏ;ைட]

யா - tie, bind.

யா ைக - the body, the frame.

யாகF - everywhere.

யா - a river.

வ9ச - deceit.

வ - fault: ulcer, scar.

வண - way, manner.

வைம - liberality.

வபல - a neighbour.

வய - glitter, gleam.

வர- sweep things along.

வ1ண - caste.

வைர - a mountain ; a bank; refuse, reject.

வலைவ - a shameless person.

வ4 - strength
 208

வ , வ!, வ - powerful, hard, cruel.

வ சி - food.

வ த - is permissible.

வ ேல - promptly.

வL+ - snatch away.

வI - a slip, mistake, fault.

வI2ைண - brinjal.

வI8 - fat.

வள - abundance.

வளி - whirlwind, wind.

வ$ - strong, sharp.

வற - grow dry, fail.

வறிஞ# - paupers.

வன08 - adornment, grace ; beauty.

வா - manner, appearance.

வாதி - afflict, coerce.

வா)ைம- reality, truth.

வாாி - income.

வா - a tail; purity, whiteness.

வாளா - silently.

வா$ - light; a sword, bright keen weapon.

வானக - heavenly world.

வி:8 - the sky.

விட# - a fissure, mountain cleft.

வி,விF - the sky.

வி208 - desire; eagerness, trepidation.

விதக - learning, wisdom.

விய - wonder at,admire, praise.

விர - means, tact.

 209

விர+- commingle.

வில - a boast, irrational being; stand off; fail.

விI- excellent.

விைழ - desire eagerly.

வி$ள - separation.

விளி- perish, cause; summon.

விற - abundance; greatness.

B - perish.

B - freedom, liberation, heaven.

ெவஃ - desire.

ெவ E - be wroth.

ெவ*ைத - a cooked meal.

ெவ - cruel.

ெவ8 - glow with heat.

ெவ)ய - fiercely, hotly.

ெவ1 - a tom-cat.

ெவ!8 - a hill.

ெவறி - victory.

ேவ, ேவ - burn.

ேவக - wrath.

ேவைச - a wanton.

ேவ;ைக - desire

ேவதிைக - a raised altar

ேவ - a weapon, lance.

ேவழ - an elephant.

ேவளாைம - liberality.

ேவ$ - desire, long fort.

ைவ - place, put; abuse; store up.

ைவக - day, daily.

 210

ைவ - tarry the night.

ைவய - the earth; a chariot.

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