TIRUKKURAL
English Translation and Commentary
by Rev. Dr. G. U. Pope, Rev W. H. Drew,
Rev. John Lazarus and Mr F. W. Ellis
Source Acknowledgements: First published by W.H. Allen, & Co, 1886,
Reprinted by The South India Saiva Siddhantha Works Publishing Society,
Tinnevelly, Madras, India , 1962, 1982.
Etext input & Proof-reading: K. Kalyanasundaram, Lausanne, Switzerland
Web & pdf versions: Dr.K. Kalyanasundaram, Lausanne, Switzerland
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PART I. VIRTUE
1.1 Introduction
1.1.1 The Praise of God
1
A, as its first of letters, every speech maintains;
The "Primal Deity" is first through all the world's domains.
As the letter A is the first of all letters, so the eternal God is first in the world.
2.
No fruit have men of all their studied lore,
Save they the 'Purely Wise One's' feet adore.
What Profit have those derived from learning, who worship not the good feet of Him who is possessed of pure knowledge ?
3.
His feet, 'Who o'er the full-blown flower hath past,' who gain
In bliss long time shall dwell above this earthly plain.
They who are united to the glorious feet of Him who passes swiftly over the flower of the mind, shall flourish long above all worlds.
4.
His foot, 'Whom want affects not, irks not grief,' who gain
Shall not, through every time, of any woes complain.
To those who meditate the feet of Him who is void of desire or aversion, evil shall never come.
5.
The men, who on the 'King's' true praised delight to dwell,
Affects not them the fruit of deeds done ill or well.
The two-fold deeds that spring from darkness shall not adhere to those who delight in the true praise of God.
6
Long live they blest, who 've stood in path from falsehood freed;
His, 'Who quenched lusts that from the sense-gates five proceed'.
Those shall long proposer who abide in the faultless way of Him who has destroyed the five desires of the senses.
7.
Unless His foot, 'to Whom none can compare,' men gain,
'Tis hard for mind to find relief from anxious pain.
Anxiety of mind cannot be removed, except from those who are united to the feet of Him who is incomparable.
8.
Unless His feet 'the Sea of Good, the Fair and Bountiful,' men gain,
'Tis hard the further bank of being's changeful sea to attain.
None can swim the sea of vice, but those who are united to the feet of that gracious Being who is a sea of virtue.
9.
Before His foot, 'the Eight-fold Excellence,' with unbent head,
Who stands, like palsied sense, is to all living functions dead.
The head that worships not the feet of Him who is possessed of eight attributes, is as useless as a sense without the power of sensation.
10.
They swim the sea of births, the 'Monarch's' foot who gain;
None others reach the shore of being's mighty main.
None can swim the great sea of births but those who are united to the feet of God.
1.1.2. The Excellence of Rain
11.
The world its course maintains through life that rain unfailing gives;
Thus rain is known the true ambrosial food of all that lives.
By the continuance of rain the world is preserved in existence; it is therefore worthy to be called ambrosia.
12.
The rain makes pleasant food for eaters rise;
As food itself, thirst-quenching draught supplies.
Rain produces good food, and is itself food.
13.
If clouds, that promised rain, deceive, and in the sky remain,
Famine, sore torment, stalks o'er earth's vast ocean-girdled plain.
If the cloud, withholding rain, deceive (our hopes) hunger will long distress the sea-girt spacious world.
14.
If clouds their wealth of waters fail on earth to pour,
The ploughers plough with oxen's sturdy team no more.
If the abundance of wealth imparting rain diminish, the labour of the plough must cease.
15.
'Tis rain works all: it ruin spreads, then timely aid supplies;
As, in the happy days before, it bids the ruined rise.
Rain by its absence ruins men; and by its existence restores them to fortune.
16.
If from the clouds no drops of rain are shed.
'Tis rare to see green herb lift up its head.
If no drop falls from the clouds, not even the green blade of grass will be seen.
17.
If clouds restrain their gifts and grant no rain,
The treasures fail in ocean's wide domain.
Even the wealth of the wide sea will be diminished, if the cloud that has drawn (its waters) up gives them not back again (in rain).
18.
If heaven grow dry, with feast and offering never more,
Will men on earth the heavenly ones adore.
If the heaven dry up, neither yearly festivals, nor daily worship will be offered in this world, to the celestials.
19.
If heaven its watery treasures ceases to dispense,
Through the wide world cease gifts, and deeds of 'penitence'.
If rain fall not, penance and alms-deeds will not dwell within this spacious world.
20
When water fails, functions of nature cease, you say;
Thus when rain fails, no men can walk in 'duty's ordered way'.
If it be said that the duties of life cannot be discharged by any person without water, so without rain there cannot be the flowing of water.
1.1.3. The Greatness of Ascetics
21.
The settled rule of every code requires, as highest good,
Their greatness who, renouncing all, true to their rule have stood.
The end and aim of all treatise is to extol beyond all other excellence, the greatness of those who, while abiding in the rule of conduct peculiar to their state, have abandoned all desire.
22
As counting those that from the earth have passed away,
'Tis vain attempt the might of holy men to say.
To describe the measure of the greatness of those who have forsaken the two-fold desires, is like counting the dead.
23.
Their greatness earth transcends, who, way of both worlds weighed,
In this world take their stand, in virtue's robe arrayed.
The greatness of those who have discovered the properties of both states of being, and renounced the world, shines forth on earth (beyond all others).
24.
He, who with firmness, curb the five restrains,
Is seed for soil of yonder happy plains.
He who guides his five senses by the hook of wisdom will be a seed in the world of heaven.
25.
Their might who have destroyed 'the five', shall soothly tell
Indra, the lord of those in heaven's wide realms that dwell.
Indra, the king of the inhabitants of the spacious heaven, is himself, a sufficient proof of the strength of him who has subdued his five senses.
26.
Things hard in the doing will great men do;
Things hard in the doing the mean eschew.
The great will do those things which is difficult to be done; but the mean cannot do them.
27.
Taste, light, touch, sound, and smell: who knows the way
Of all the five,- the world submissive owns his sway.
The world is within the knowledge of him who knows the properties of taste, sight, touch, hearing and smell.
28.
The might of men whose word is never vain,
The 'secret word' shall to the earth proclaim.
The hidden words of the men whose words are full of effect, will shew their greatness to the world.
29.
The wrath 'tis hard e'en for an instant to endure,
Of those who virtue's hill have scaled, and stand secure.
The anger of those who have ascended the mountain of goodness, though it continue but for a moment, cannot be resisted.
30.
Towards all that breathe, with seemly graciousness adorned they live;
And thus to virtue's sons the name of 'Anthanar' men give.
The virtuous are truly called Anthanar; because in their conduct towards all creatures they are clothed in kindness.
1.1.4. Assertion of the Strength of Virtue
31.
It yields distinction, yields prosperity; what gain
Greater than virtue can a living man obtain?
Virtue will confer heaven and wealth; what greater source of happiness can man possess ?
32.
No greater gain than virtue aught can cause;
No greater loss than life oblivious of her laws.
There can be no greater source of good than (the practice of) virtue; there can be no greater source of evil than the forgetfulness of it.
33.
To finish virtue's work with ceaseless effort strive,
What way thou may'st, where'er thou see'st the work may thrive.
As much as possible, in every way, incessantly practise virtue.
34.
Spotless be thou in mind! This only merits virtue's name;
All else, mere pomp of idle sound, no real worth can claim.
Let him who does virtuous deeds be of spotless mind; to that extent is virtue; all else is vain show.
35.
'Tis virtue when, his footsteps sliding not through envy, wrath,
Lust, evil speech-these four, man onwards moves in ordered path.
That conduct is virtue which is free from these four things, viz, malice, desire, anger and bitter speech.
36.
Do deeds of virtue now. Say not, 'To-morrow we'll be wise';
Thus, when thou diest, shalt thou find a help that never dies.
Defer not virtue to another day; receive her now; and at the dying hour she will be your undying friend.
37.
Needs not in words to dwell on virtue's fruits: compare
The man in litter borne with them that toiling bear!
The fruit of virtue need not be described in books; it may be inferred from seeing the bearer of a palanquin and the rider therein.
38.
If no day passing idly, good to do each day you toil,
A stone it will be to block the way of future days of moil.
If one allows no day to pass without some good being done, his conduct will be a stone to block up the passage to other births.
39.
What from virtue floweth, yieldeth dear delight;
All else extern, is void of glory's light.
Only that pleasure which flows from domestic virtue is pleasure; all else is not pleasure, and it is without praise.
40.
'Virtue' sums the things that should be done;
'Vice' sums the things that man should shun.
That is virtue which each ought to do, and that is vice which each should shun.
1.2 Domestic Virtue
1.2.1. Domestic Life
41.
The men of household virtue, firm in way of good, sustain
The other orders three that rule professed maintain.
He will be called a (true) householder, who is a firm support to the virtuous of the three orders in their good path.
42.
To anchorites, to indigent, to those who've passed away,
The man for household virtue famed is needful held and stay.
He will be said to flourish in domestic virtue who aids the forsaken, the poor, and the dead.
43.
The manes, God, guests kindred, self, in due degree,
These five to cherish well is chiefest charity.
The chief (duty of the householder) is to preserve the five-fold rule (of conduct) towards the manes, the Gods, his guests, his relations and himself.
44.
Who shares his meal with other, while all guilt he shuns,
His virtuous line unbroken though the ages runs.
His descendants shall never fail who, living in the domestic state, fears vice (in the acquisition of property) and shares his food (with others).
45.
If love and virtue in the household reign,
This is of life the perfect grace and gain.
If the married life possess love and virtue, these will be both its duty and reward.
46.
If man in active household life a virtuous soul retain,
What fruit from other modes of virtue can he gain?
What will he who lives virtuously in the domestic state gain by going into the other, (ascetic) state ?
47.
In nature's way who spends his calm domestic days,
'Mid all that strive for virtue's crown hath foremost place.
Among all those who labour (for future happiness) he is greatest who lives well in the household state.
48.
Others it sets upon their way, itself from virtue ne'er declines;
Than stern ascetics' pains such life domestic brighter shines.
The householder who, not swerving from virtue, helps the ascetic in his way, endures more than those who endure penance.
49.
The life domestic rightly bears true virtue's name;
That other too, if blameless found, due praise may claim.
The marriage state is truly called virtue. The other state is also good, if others do not reproach it.
50.
Who shares domestic life, by household virtues graced,
Shall, mid the Gods, in heaven who dwell, be placed.
He who on earth has lived in the conjugal state as he should live, will be placed among the Gods who dwell in heaven.
1.2.2 The Goodness of the Help to Domestic Life
51.
As doth the house beseem, she shows her wifely dignity;
As doth her husband's wealth befit, she spends: help - meet is she.
She who has the excellence of home virtues, and can expend within the means of her husband, is a help in the domestic state.
52.
If household excellence be wanting in the wife,
Howe'er with splendour lived, all worthless is the life.
If the wife be devoid of domestic excellence, whatever (other) greatness be possessed, the conjugal state, is nothing.
53.
There is no lack within the house, where wife in worth excels,
There is no luck within the house, where wife dishonoured dwells.
If his wife be eminent (in virtue), what does (that man) not possess ? If she be without excellence, what does (he) possess ?
54.
If woman might of chastity retain,
What choicer treasure doth the world contain?
What is more excellent than a wife, if she possess the stability of chastity ?
55.
No God adoring, low she bends before her lord;
Then rising, serves: the rain falls instant at her word!
If she, who does not worship God, but who rising worships her husband, say, "let it rain," it will rain.
56.
Who guards herself, for husband's comfort cares, her household's fame,
In perfect wise with sleepless soul preserves, -give her a woman's name.
She is a wife who unweariedly guards herself, takes care of her husband, and preserves an unsullied fame.
57.
Of what avail is watch and ward?
Honour's woman's safest guard.
What avails the guard of a prison ? The chief guard of a woman is her chastity.
58.
If wife be wholly true to him who gained her as his bride,
Great glory gains she in the world where gods bliss abide.
If women shew reverence to their husbands, they will obtain great excellence in the world where the gods flourish.
59.
Who have not spouses that in virtue's praise delight,
They lion-like can never walk in scorner's sight.
The man whose wife seeks not the praise (of chastity) cannot walk with lion-like stately step, before those who revile them.
60.
The house's 'blessing', men pronounce the house-wife excellent;
The gain of blessed children is its goodly ornament.
The excellence of a wife is the good of her husband; and good children are the jewels of that goodness.
1.2.3. The Obtaining of Sons
61.
Of all that men acquire, we know not any greater gain,
Than that which by the birth of learned children men obtain.
Among all the benefits that may be acquired, we know no greater benefit than the acquisition of intelligent children.
62.
Who children gain, that none reproach, of virtuous worth,
No evils touch them, through the sev'n-fold maze of birth.
The evils of the seven births shall not touch those who abtain children of a good disposition, free from vice.
63.
'Man's children are his fortune,' say the wise;
From each one's deeds his varied fortunes rise.
Men will call their sons their wealth, because it flows to them through the deeds which they (sons) perform on their behalf.
64.
Than God's ambrosia sweeter far the food before men laid,
In which the little hands of children of their own have play'd.
The rice in which the little hand of their children has dabbled will be far sweeter (to the parent) than ambrosia.
65.
To patent sweet the touch of children dear;
Their voice is sweetest music to his ear.
The touch of children gives pleasure to the body, and the hearing of their words, pleasure to the ear.
66.
'The pipe is sweet,' 'the lute is sweet,' by them't will be averred,
Who music of their infants' lisping lips have never heard.
"The pipe is sweet, the lute is sweet," say those who have not heard the prattle of their own children.
67.
Sire greatest boon on son confers, who makes him meet,
In councils of the wise to fill the highest seat.
The benefit which a father should confer on his son is to give him precedence in the assembly of the learned.
68.
Their children's wisdom greater than their own confessed,
Through the wide world is sweet to every human breast.
That their children should possess knowledge is more pleasing to all men of this great earth than to themselves.
69
When mother hears him named 'fulfill'd of wisdom's lore,'
Far greater joy she feels, than when her son she bore.
The mother who hears her son called "a wise man" will rejoice more than she did at his birth.
70.
To sire, what best requital can by grateful child be done?
To make men say, 'What merit gained the father such a son?'
(So to act) that it may be said "by what great penance did his father beget him," is the benefit which a son should render to his father.
1.2.4. The Possession of Love
71.
And is there bar that can even love restrain?
The tiny tear shall make the lover's secret plain.
Is there any fastening that can shut in love ? Tears of the affectionate will publish the love that is within.
72.
The loveless to themselves belong alone;
The loving men are others' to the very bone.
Those who are destitute of love appropriate all they have to themselves; but those who possess love consider even their bones to belong to others.
73.
Of precious soul with body's flesh and bone,
The union yields one fruit, the life of love alone.
They say that the union of soul and body in man is the fruit of the union of love and virtue (in a former birth).
74.
From love fond yearning springs for union sweet of minds;
And that the bond of rare excelling friendship binds.
Love begets desire: and that (desire) begets the immeasureable excellence of friendship.
75
Sweetness on earth and rarest bliss above,
These are the fruits of tranquil life of love.
They say that the felicity which those who, after enjoying the pleasure (of the conjugal state) in this world, obtain in heaven is the result of their domestic state imbued with love.
76.
The unwise deem love virtue only can sustain,
It also helps the man who evil would restrain.
The ignorant say that love is an ally to virtue only, but it is also a help to get out of vice.
77,
As sun's fierce ray dries up the boneless things,
So loveless beings virtue's power to nothing brings.
Virtue will burn up the soul which is without love, even as the sun burns up the creature which is without bone, i.e. worms.
78.
The loveless soul, the very joys of life may know,
When flowers, in barren soil, on sapless trees, shall blow.
The domestic state of that man whose mind is without love is like the flourishing of a withered tree upon the parched desert.
79.
Though every outward part complete, the body's fitly framed;
What good, when soul within, of love devoid, lies halt and maimed?
Of what avail are all the external members (of the body) to those who are destitute of love, the internal member.
80.
Bodies of loveless men are bony framework clad with skin;
Then is the body seat of life, when love resides within.
That body alone which is inspired with love contains a living soul: if void of it, (the body) is bone overlaid with skin.
1.2.5 Cherishing Guests
81.
All household cares and course of daily life have this in view.
Guests to receive with courtesy, and kindly acts to do.
The whole design of living in the domestic state and laying up (property) is (to be able) to exercise the
benevolence of hospitality.
82.
Though food of immortality should crown the board,
Feasting alone, the guests without unfed, is thing abhorred.
It is not fit that one should wish his guests to be outside (his house) even though he were eating the food of immortality.
83.
Each day he tends the coming guest with kindly care;
Painless, unfailing plenty shall his household share.
The domestic life of the man that daily entertains the guests who come to him shall not be laid waste by poverty.
84
With smiling face he entertains each virtuous guest,
'Fortune' with gladsome mind shall in his dwelling rest.
Lakshmi with joyous mind shall dwell in the house of that man who, with cheerful countenance, entertains the good as guests.
85.
Who first regales his guest, and then himself supplies,
O'er all his fields, unsown, shall plenteous harvests rise.
Is it necessary to sow the field of the man who, having feasted his guests, eats what may remain ?
86
The guest arrived he tends, the coming guest expects to see;
To those in heavenly homes that dwell a welcome guest is he.
He who, having entertained the guests that have come, looks out for others who may yet come, will be a welcome guest to the inhabitants of heaven.
87.
To reckon up the fruit of kindly deeds were all in vain;
Their worth is as the worth of guests you entertain.
The advantages of benevolence cannot be measured; the measure (of the virtue) of the guests (entertained) is the only measure.
88.
With pain they guard their stores, yet 'All forlorn are we,' they'll cry,
Who cherish not their guests, nor kindly help supply.
Those who have taken no part in the benevolence of hospitality shall (at length lament) saying, "we have laboured and laid up wealth and are now without support."
89.
To turn from guests is penury, though worldly goods abound;
'Tis senseless folly, only with the senseless found.
That stupidity which excercises no hospitality is poverty in the midst of wealth. It is the property of the stupid.
90.
The flower of 'Anicha' withers away, If you do but its fragrance inhale;
If the face of the host cold welcome convey, The guest's heart within him will fail.
As the Anicham flower fades in smelling, so fades the guest when the face is turned away.
1.2.6 The Utterance of Pleasant Words
91.
Pleasant words are words with all pervading love that burn;
Words from his guileless mouth who can the very truth discern.
Sweet words are those which imbued with love and free from deceit flow from the mouth of the virtuous.
92.
A pleasant word with beaming smile's preferred,
Even to gifts with liberal heart conferred.
Sweet speech, with a cheerful countenance is better than a gift made with a joyous mind.
93.
With brightly beaming smile, and kindly light of loving eye,
And heart sincere, to utter pleasant words is charity.
Sweet speech, flowing from the heart (uttered) with a cheerful countenance and a sweet look, is true virtue.
94.
The men of pleasant speech that gladness breathe around,
Through indigence shall never sorrow's prey be found.
Sorrow-increasing poverty shall not come upon those who use towards all, pleasure-increasing sweetness of speech.
95.
Humility with pleasant speech to man on earth,
Is choice adornment; all besides is nothing worth.
Humility and sweetness of speech are the ornaments of man; all others are not (ornaments).
96.
Who seeks out good, words from his lips of sweetness flow;
In him the power of vice declines, and virtues grow.
If a man, while seeking to speak usefully, speaks also sweetly, his sins will diminish and his virtue increase.
97.
The words of sterling sense, to rule of right that strict adhere,
To virtuous action prompting, blessings yield in every sphere.
That speech which, while imparting benefits ceases not to please, will yield righteousness (for this world) and merit (for the next world).
98.
Sweet kindly words, from meanness free, delight of heart,
In world to come and in this world impart.
Sweet speech, free from harm to others, will give pleasure both in this world and in the next.
99.
Who sees the pleasure kindly speech affords,
Why makes he use of harsh, repellant words?
Why does he use harsh words, who sees the pleasure which sweet speech yields ?
100.
When pleasant words are easy, bitter words to use,
Is, leaving sweet ripe fruit, the sour unripe to choose.
To say disagreeable things when agreeable are at hand is like eating unripe fruit when there is ripe.
1.2.7 The Knowledge of Benefits Conferred: Gratitude
101.
Assistance given by those who ne'er received our aid,
Is debt by gift of heaven and earth but poorly paid.
(The gift of) heaven and earth is not an equivalent for a benefit which is conferred where none had been received.
102.
A timely benefit, -though thing of little worth,
The gift itself, -in excellence transcends the earth.
A favour conferred in the time of need, though it be small (in itself), is (in value) much larger than the world.
103.
Kindness shown by those who weigh not what the return may be:
When you ponder right its merit, 'Tis vaster than the sea.
If we weigh the excellence of a benefit which is conferred without weighing the return, it is larger than the sea.
104.
Each benefit to those of actions' fruit who rightly deem,
Though small as millet-seed, as palm-tree vast will seem.
Though the benefit conferred be as small as a millet seed, those who know its advantage will consider it as large as a palmyra fruit.
105.
The kindly aid's extent is of its worth no measure true;
Its worth is as the worth of him to whom the act you do.
The benefit itself is not the measure of the benefit; the worth of those who have received it is its measure.
106.
Kindness of men of stainless soul remember evermore!
Forsake thou never friends who were thy stay in sorrow sore!
Forsake not the friendship of those who have been your staff in adversity. Forget not be benevolence of the blameless.
107.
Through all seven worlds, in seven-fold birth, Remains in mem'ry of the wise.
Friendship of those who wiped on earth, The tears of sorrow from their eyes.
(The wise) will remember throughout their seven-fold births the love of those who have wiped away their affliction.
108.
'Tis never good to let the thought of good things done thee pass away;
Of things not good, 'tis good to rid thy memory that very day.
It is not good to forget a benefit; it is good to forget an injury even in the very moment (in which it is inflicted).
109.
Effaced straightway is deadliest injury,
By thought of one kind act in days gone by.
Though one inflict an injury great as murder, it will perish before the thought of one benefit (formerly) conferred.
110.
Who every good have killed, may yet destruction flee;
Who 'benefit' has killed, that man shall ne'er 'scape free!
He who has killed every virtue may yet escape; there is no escape for him who has killed a benefit.
1.2.8 Impartiality
111.
If justice, failing not, its quality maintain,
Giving to each his due, -'tis man's one highest gain.
That equity which consists in acting with equal regard to each of (the three) divisions of men [enemies, strangers and friends] is a pre-eminent virtue.
112.
The just man's wealth unwasting shall endure,
And to his race a lasting joy ensure.
The wealth of the man of rectitude will not perish, but will bring happiness also to his posterity.
113.
Though only good it seem to give, yet gain
By wrong acquired, not e'en one day retain!
Forsake in the very moment (of acquisition) that gain which, though it should bring advantage, is without equity.
114.
Who just or unjust lived shall soon appear:
By each one's offspring shall the truth be clear.
The worthy and unworthy may be known by the existence or otherwise of good offsprings.
115.
The gain and loss in life are not mere accident;
Just mind inflexible is sages' ornament.
Loss and gain come not without cause; it is the ornament of the wise to preserve evenness of mind (under both).
116.
If, right deserting, heart to evil turn,
Let man impending ruin's sign discern!
Let him whose mind departing from equity commits sin well consider thus within himself, "I shall perish."
117.
The man who justly lives, tenacious of the right,
In low estate is never low to wise man's sight.
The great will not regard as poverty the low estate of that man who dwells in the virtue of equity.
118.
To stand, like balance-rod that level hangs and rightly weighs,
With calm unbiassed equity of soul, is sages' praise.
To incline to neither side, but to rest impartial as the even-fixed scale is the ornament of the wise.
119.
Inflexibility in word is righteousness,
If men inflexibility of soul possess.
Freedom from obliquity of speech is rectitude, if there be (corresponding) freedom from bias of mind.
120.
As thriving trader is the trader known,
Who guards another's interests as his own.
The true merchandize of merchants is to guard and do by the things of others as they do by their own.
1.2.9 The Possession of Self-restraint
121.
Control of self does man conduct to bliss th' immortals share;
Indulgence leads to deepest night, and leaves him there.
Self-control will place (a man) among the Gods; the want of it will drive (him) into the thickest darkness (of hell).
122.
Guard thou as wealth the power of self-control;
Than this no greater gain to living soul!
Let self-control be guarded as a treasure; there is no greater source of good for man than that.
123.
If versed in wisdom's lore by virtue's law you self restrain.
Your self-repression known will yield you glory's gain.
Knowing that self-control is knowledge, if a man should control himself, in the prescribed course, such self-control will bring him distinction among the wise.
124.
In his station, all unswerving, if man self subdue,
Greater he than mountain proudly rising to the view.
More lofty than a mountain will be the greatness of that man who without swerving from his domestic state, controls himself.
125.
To all humility is goodly grace; but chief to them
With fortune blessed, -'tis fortune's diadem.
Humility is good in all; but especially in the rich it is (the excellence of) higher riches.
126.
Like tortoise, who the five restrains
In one, through seven world bliss obtains.
Should one throughout a single birth, like a tortoise keep in his five senses, the fruit of it will prove a safe-guard to him throughout the seven-fold births.
127.
Whate'er they fail to guard, o'er lips men guard should keep;
If not, through fault of tongue, they bitter tears shall weep.
Whatever besides you leave unguarded, guard your tongue; otherwise errors of speech and the consequent misery will ensue.
128.
Though some small gain of good it seem to bring,
The evil word is parent still of evil thing.
If a man's speech be productive of a single evil, all the good by him will be turned into evil.
129.
In flesh by fire inflamed, nature may thoroughly heal the sore;
In soul by tongue inflamed, the ulcer healeth never more.
The wound which has been burnt in by fire may heal, but a wound burnt in by the tongue will never heal.
130.
Who learns restraint, and guards his soul from wrath,
Virtue, a timely aid, attends his path.
Virtue, seeking for an opportunity, will come into the path of that man who, possessed of learning and self-control, guards himself against anger.
1.2.10 The Possession of Decorum
131.
'Decorum' gives especial excellence; with greater care
'Decorum' should men guard than life, which all men share.
Propriety of conduct leads to eminence, it should therefore be preserved more carefully than life.
132.
Searching, duly watching, learning, 'decorum' still we find;
Man's only aid; toiling, guard thou this with watchful mind.
Let propriety of conduct be laboriously preserved and guarded; though one know and practise and excel in many virtues, that will be an eminent aid.
133.
'Decorum's' true nobility on earth;
'Indecorum's' issue is ignoble birth.
Propriety of conduct is true greatness of birth, and impropriety will sink into a mean birth.
134.
Though he forget, the Brahman may regain his Vedic lore;
Failing in 'decorum due,' birthright's gone for evermore.
A Brahman though he should forget the Vedas may recover it by reading; but, if he fail in propriety of conduct even his high birth will be destroyed.
135.
The envious soul in life no rich increase of blessing gains,
So man of 'due decorum' void no dignity obtains.
Just as the envious man will be without wealth, so will the man of destitute of propriety of conduct be without greatness.
136.
The strong of soul no jot abate of 'strict decorum's' laws,
Knowing that 'due decorum's' breach foulest disgrace will cause.
Those firm in mind will not slacken in their observance of the proprieties of life, knowing, as they do, the misery that flows from the transgression from them.
137.
'Tis source of dignity when 'true decorum' is preserved;
Who break 'decorum's' rules endure e'en censures undeserved.
From propriety of conduct men obtain greatness; from impropriety comes insufferable disgrace.
138.
'Decorum true' observed a seed of good will be;
'Decorum's breach' will sorrow yield eternally.
Propriety of conduct is the seed of virtue; impropriety will ever cause sorrow.
139.
It cannot be that they who 'strict decorum's' law fulfil,
E'en in forgetful mood, should utter words of ill.
Those who study propriety of conduct will not speak evil, even forgetfully.
140.
Who know not with the world in harmony to dwell,
May many things have learned, but nothing well.
Those who know not how to act agreeably to the world, though they have learnt many things, are still ignorant.
1.2.11 Not coveting another's Wife
141
Who laws of virtue and possession's rights have known,
Indulge no foolish love of her by right another's own.
The folly of desiring her who is the property of another will not be found in those who know (the attributes of) virtue and (the rights of) property.
142
No fools, of all that stand from virtue's pale shut out,
Like those who longing lurk their neighbour's gate without.
Among all those who stand on the outside of virtue, there are no greater fools than those who stand outside their neighbour's door.
143
They're numbered with the dead, e'en while they live, -how otherwise?
With wife of sure confiding friend who evil things devise.
Certainly they are no better than dead men who desire evil towards the wife of those who undoubtingly confide in them.
144
How great soe'er they be, what gain have they of life,
Who, not a whit reflecting, seek a neighbour's wife.
However great one may be, what does it avail if, without at all considering his guilt, he goes unto the wife of another ?
145
'Mere triflel' saying thus, invades the home, so he ensures.
A gain of guilt that deathless aye endures.
He who thinks lightly of going into the wife of another acquires guilt that will abide with him imperishably and for ever.
146
Who home ivades, from him pass nevermore,
Hatred and sin, fear, foul disgrace; these four.
Hatred, sin, fear, disgrace; these four will never leave him who goes in to his neighbour's wife.
147
Who sees the wife, another's own, with no desiring eye
In sure domestic bliss he dwelleth ever virtuously.
He who desires not the womanhood of her who should walk according to the will of another will be praised as a virtuous house-holder.
148
Manly excellence, that looks not on another's wife,
Is not virtue merely, 'tis full 'propriety' of life.
That noble manliness which looks not at the wife of another is the virtue and dignity of the great.
149
Who 're good indeed, on earth begirt by ocean's gruesome tide?
The men who touch not her that is another's bride.
Is it asked, "who are those who shall obtain good in this world surrounded by the terror-producing sea ?" Those who touch not the shoulder of her who belongs to another.
150
Though virtue's bounds he pass, and evil deeds hath wrought;
At least, 'tis good if neighbour's wife he covet not.
Though a man perform no virtuous deeds and commit (every) vice, it will be well if he desire not the womanhood of her who is within the limit (of the house) of another.
1.2.12. The Possession of Patience, Forbearance
151
As earth bears up the men who delve into her breast,
To bear with scornful men of virtues is the best.
To bear with those who revile us, just as the earth bears up those who dig it, is the first of virtues.
152
Forgiving trespasses is good always;
Forgetting them hath even higher praise;
Bear with reproach even when you can retaliate; but to forget it will be still better than that.
153
The sorest poverty is bidding guest unfed depart;
The mightiest might to bear with men of foolish heart.
To neglect hospitality is poverty of poverty. To bear with the ignorant is might of might.
154
Seek'st thou honour never tarnished to retain;
So must thou patience, guarding evermore, maintain.
If you desire that greatness should never leave, you preserve in your conduct the exercise of patience.
155
Who wreak their wrath as worthless are despised;
Who patiently forbear as gold are prized.
(The wise) will not at all esteem the resentful. They will esteem the patient just as the gold which they lay up with care.
156
Who wreak their wrath have pleasure for a day;
Who bear have praise till earth shall pass away.
The pleasure of the resentful continues for a day. The praise of the patient will continue until (the final destruction of) the world.
157
Though others work thee ill, thus shalt thou blessing reap;
Grieve for their sin, thyself from vicious action keep!
Though others inflict injuries on you, yet compassionating the evil (that will come upon them) it will be well not to do them anything contrary to virtue.
158
With overweening pride when men with injuries assail,
By thine own righteous dealing shalt thou mightily prevail.
Let a man by patience overcome those who through pride commit excesses.
159
They who transgressors' evil words endure
With patience, are as stern ascetics pure.
Those who bear with the uncourteous speech of the insolent are as pure as the ascetics.
160
Though 'great' we deem the men that fast and suffer pain,
Who others' bitter words endure, the foremost place obtain.
Those who endure abstinence from food are great, next to those who endure the uncourteous speech of others.
1.2.13 Not Envying
161
As 'strict decorum's' laws, that all men bind,
Let each regard unenvying grace of mind.
Let a man esteem that disposition which is free from envy in the same manner as propriety of conduct.
162
If man can learn to envy none on earth,
'Tis richest gift, -beyond compare its worth.
Amongst all attainable excellences there is none equal to that of being free from envy towords others.
163
Nor wealth nor virtue does that man desire 'tis plain,
Whom others' wealth delights not, feeling envious pain.
Of him who instead of rejoicing in the wealth of others, envies it, it will be said "he neither desires virtue not wealth."
164
The wise through envy break not virtue's laws,
Knowing ill-deeds of foul disgrace the cause.
(The wise) knowing the misery that comes from transgression will not through envy commit unrighteous deeds.
165
Envy they have within! Enough to seat their fate!
Though foemen fail, envy can ruin consummate.
To those who cherish envy that is enough. Though free from enemies that (envy) will bring destruction.
166
Who scans good gifts to others given with envious eye,
His kin, with none to clothe or feed them, surely die.
He who is envious at a gift (made to another) will with his relations utterly perish destitute of food and rainment.
167
From envious man good fortune's goddess turns away,
Grudging him good, and points him out misfortune's prey.
Lakshmi envying (the prosperity) of the envious man will depart and introduce him to her sister.
168
Envy, embodied ill, incomparable bane,
Good fortune slays, and soul consigns to fiery pain.
Envy will destroy (a man's) wealth (in his world) and drive him into the pit of fire (in the world to come.)
169
To men of envious heart, when comes increase of joy,
Or loss to blameless men, the 'why' will thoughtful hearts employ.
The wealth of a man of envious mind and the poverty of the righteous will be pondered.
170
No envious men to large and full felicity attain;
No men from envy free have failed a sure increase to gain.
Never have the envious become great; never have those who are free from envy been without greatness.
1.2.14 Not Coveting
171
With soul unjust to covet others' well-earned store,
Brings ruin to the home, to evil opes the door.
If a man departing from equity covet the property (of others), at that very time will his family be destroyed and guilt be incurred.
172
Through lust of gain, no deeds that retribution bring,
Do they, who shrink with shame from every unjust thing.
Those who blush at the want of equity will not commit disgraceful acts through desire of the profit that may be gained.
173
No deeds of ill, misled by base desire,
Do they, whose souls to other joys aspire.
Those who desire the higher pleasures (of heaven) will not act unjustly through desire of the trifling joy. (in this life.)
174
Men who have conquered sense, with sight from sordid vision freed,
Desire not other's goods, e'en in the hour of sorest need.
The wise who have conquered their senses and are free from crime, will not covet (the things of others), with the thought "we are destitute."
175
What gain, though lore refined of amplest reach he learn,
His acts towards all mankind if covetous desire to folly turn?
What is the advantage of extensive and accurate knowledge if a man through covetousness act senselessly towards all ?
176
Though, grace desiring, he in virtue's way stand strong,
He's lost who wealth desires, and ponders deeds of wrong.
If he, who through desire of the virtue of kindness abides in the domestic state i.e., the path in which it may be obtained, covet (the property of others) and think of evil methods (to obtain it), he will perish.
177
Seek not increase by greed of gain acquired;
That fruit matured yields never good desired.
Desire not the gain of covetousness. In the enjoyment of its fruits there is no glory.
178
What saves prosperity from swift decline?
Absence of lust to make another's cherished riches thine!
If it is weighed, "what is the indestructibility of wealth," it is freedom from covetousness.
179
Good fortune draws anigh in helpful time of need,
To him who, schooled in virtue, guards his soul from greed.
Lakshmi, knowing the manner (in which she may approach) will immediately come to those wise men who, knowing that it is virtue, covet not the property of others.
180
From thoughtless lust of other's goods springs fatal ill,
Greatness of soul that covets not shall triumph still.
To covet (the wealth of another) regardless of consequences will bring destruction. That greatness (of mind) which covets not will give victory.
1.2.15 Not Backbiting
181
Though virtuous words his lips speak not, and all his deeds are ill.
If neighbour he defame not, there's good within him still.
Though one do not even speak of virtue and live in sin, it will be well if it be said of him "he does not backbite."
182
Than he who virtue scorns, and evil deeds performs, more vile,
Is he that slanders friend, then meets him with false smile.
To smile deceitfully (in another's presence) after having reviled him to his destruction (behind his back) is a greater evil than the commission of (every other) sin and the destruction of (every) virtue.
183
'Tis greater gain of virtuous good for man to die,
Than live to slander absent friend, and falsely praise when nigh.
Death rather than life will confer upon the deceitful backbiter the profit which (the treatises on) virtue point out.
184
In presence though unkindly words you speak, say not
In absence words whose ill result exceeds your thought.
Though you speak without kindness before another's face speak not in his absence words which regard not the evil subsequently resulting from it.
185
The slanderous meanness that an absent friend defames,
'This man in words owns virtue, not in heart,' proclaims.
The emptiness of that man's mind who (merely) praises virtue will be seen from the meanness of reviling another behind his back.
186
Who on his neighbours' sins delights to dwell,
The story of his sins, culled out with care, the world will tell.
The character of the faults of that man who publishes abroad the faults of others will be sought out and published.
187
With friendly art who know not pleasant words to say,
Speak words that sever hearts, and drive choice friends away.
Those who know not to live in friendship with amusing conversation will by back-biting estrange even their relatives.
188
Whose nature bids them faults of closest friends proclaim
What mercy will they show to other men's good name?
What will those not do to strangers whose nature leads them to publish abroad the faults of their intimate friends ?
189
'Tis charity, I ween, that makes the earth sustain their load.
Who, neighbours' absence watching, tales or slander tell abroad.
The world through charity supports the weight of those who reproach others observing their absence.
190
If each his own, as neighbours' faults would scan,
Could any evil hap to living man?
If they observed their own faults as they observe the faults of others, would any evil happen to men ?
1.2.16 The Not Speaking Profitless Words
191
Words without sense, while chafe the wise,
Who babbles, him will all despise.
He who to the disgust of many speaks useless things will be despised by all.
192
Words without sense, where many wise men hear, to pour
Than deeds to friends ungracious done offendeth more.
To speak useless things in the presence of many is a greater evil than to do unkind things towards friends.
193
Diffusive speech of useless words proclaims
A man who never righteous wisdom gains.
That conversation in which a man utters forth useless things will say of him "he is without virtue."
194
Unmeaning, worthless words, said to the multitude,
To none delight afford, and sever men from good.
The words devoid of profit or pleasure which a man speaks will, being inconsistent with virtue, remove him from goodness.
195
Gone are both fame and boasted excellence,
When men of worth speak of words devoid of sense.
If the good speak vain words their eminence and excellence will leave them.
196
Who makes display of idle words' inanity,
Call him not man, -chaff of humanity!
Call not him a man who parades forth his empty words. Call him the chaff of men.
197
Let those who list speak things that no delight afford,
'Tis good for men of worth to speak no idle word.
Let the wise if they will, speak things without excellence; it will be well for them not to speak useless things.
198
The wise who weigh the worth of every utterance,
Speak none but words of deep significance.
The wise who seek after rare pleasures will not speak words that have not much weight in them.
199
The men of vision pure, from wildering folly free,
Not e'en in thoughtless hour, speak words of vanity.
Those wise men who are without faults and are freed from ignorance will not even forgetfully speak things that profit not.
200
If speak you will, speak words that fruit afford,
If speak you will, speak never fruitless word.
Speak what is useful, and speak not useless words.
1.2.17 Dread of Evil Deeds
201
With sinful act men cease to feel the dread of ill within,
The excellent will dread the wanton pride of cherished sin.
Those who have experience of evil deeds will not fear, but the excellent will fear the pride of sin.
202
Since evils new from evils ever grow,
Evil than fire works out more dreaded woe.
Because evil produces evil, therefore should evil be feared more than fire.
203
Even to those that hate make no return of ill;
So shalt thou wisdom's highest law, 'tis said, fulfil.
To do no evil to enemies will be called the chief of all virtues.
204
Though good thy soul forget, plot not thy neighbour's fall,
Thy plans shall 'virtue's Power' by ruin to thyself forestall.
Even though forgetfulness meditate not the ruin of another. Virtue will meditate the ruin of him who thus meditates.
205
Make not thy poverty a plea for ill;
Thy evil deeds will make thee poorer still.
Commit not evil, saying, "I am poor": if you do, you will become poorer still.
206
What ranks as evil spare to do, if thou would'st shun
Affliction sore through ill to thee by others done.
Let him not do evil to others who desires not that sorrows should pursue him.
207
From every enmity incurred there is to 'scape, a way;
The wrath of evil deeds will dog men's steps, and slay.
However great be the enmity men have incurred they may still live. The enmity of sin will incessantly pursue and kill.
208
Man's shadow dogs his steps where'er he wends;
Destruction thus on sinful deeds attends.
Destruction will dwell at the heels of those who commit evil even as their shadow that leaves them not.
209
Beware, if to thyself thyself is dear,
Lest thou to aught that ranks as ill draw near!
If a man love himself, let him not commit any sin however small.
210
The man, to devious way of sin that never turned aside,
From ruin rests secure, whatever ills betide.
Know ye that he is freed from destruction who commits no evil, going to neither side of the right path.
1.2.18 The knowledge of what is Befitting a Man's Position
211
Duty demands no recompense; to clouds of heaven,
By men on earth, what answering gift is given?
Benevolence seeks not a return. What does the world give back to the clouds ?
212
The worthy say, when wealth rewards their toil-spent hours,
For uses of beneficence alone 'tis ours.
All the wealth acquired with perseverance by the worthy is for the exercise of benevolence.
213
To 'due beneficence' no equal good we know,
Amid the happy gods, or in this world below.
It is difficult to obtain another good equal to benevolence either in this world or in that of the gods.
214
Who knows what's human life's befitting grace,
He lives; the rest 'mongst dead men have their place.
He truly lives who knows (and discharges) the proper duties (of benevolence). He who knows them not will be reckoned among the dead.
215
The wealth of men who love the 'fitting way,' the truly wise,
Is as when water fills the lake that village needs supplies.
The wealth of that man of eminent knowledge who desires to exercise the benevolence approved of by the world, is like the full waters of a city-tank.
216
A tree that fruits in th' hamlet's central mart,
Is wealth that falls to men of liberal heart.
The wealth of a man (possessed of the virtue) of benevolence is like the ripening of a fruitful tree in the midst of a town.
217
Unfailing tree that healing balm distils from every part,
Is ample wealth that falls to him of large and noble heart.
If wealth be in the possession of a man who has the great excellence (of benevolence), it is like a tree which as a medicine is an infallible cure for disease.
218
E'en when resources fall, they weary not of 'kindness due,'-
They to whom Duty's self appears in vision true.
The wise who know what is duty will not scant their benevolence even when they are without wealth.
219
The kindly-hearted man is poor in this alone,
When power of doing deeds of goodness he finds none.
The poverty of a benevolent man, is nothing but his inability to exercise the same.
220
Though by 'beneficence,' the loss of all should come,
'Twere meet man sold himself, and bought it with the sum.
If it be said that loss will result from benevolence, such loss is worth being procured even by the sale of one's self.
1.2.19 Giving
221
Call that a gift to needy men thou dost dispense,
All else is void of good, seeking for recompense.
To give to the destitute is true charity. All other gifts have the nature of (what is done for) a measured return.
222
Though men declare it heavenward path, yet to receive is ill;
Though upper heaven were not, to give is virtue still.
To beg is evil, even though it were said that it is a good path (to heaven). To give is good, even though it were said that those who do so cannot obtain heaven.
223
'I've nought' is ne'er the high-born man's reply;
He gives to those who raise themselves that cry.
(Even in a low state) not to adopt the mean expedient of saying "I have nothing," but to give, is the characteristic of the mad of noble birth.
224
The suppliants' cry for aid yields scant delight,
Until you see his face with grateful gladness bright.
To see men begging from us in disagreeable, until we see their pleasant countenance.
225
'Mid devotees they're great who hunger's pangs sustain,
Who hunger's pangs relieve a higher merit gain.
The power of those who perform penance is the power of enduring hunger. It is inferior to the power of those who remove the hunger (of others).
226
Let man relieve the wasting hunger men endure;
For treasure gained thus finds he treasure-house secure.
The removal of the killing hunger of the poor is the place for one to lay up his wealth.
227
Whose soul delights with hungry men to share his meal,
The hand of hunger's sickness sore shall never feel.
The fiery disease of hunger shall never touch him who habitually distributes his food to others.
228
Delight of glad'ning human hearts with gifts do they not know.
Men of unpitying eye, who hoard their wealth and lose it so?
Do the hard-eyed who lay up and lose their possessions not know the happiness which springs from the pleasure of giving ?
229
They keep their garners full, for self alone the board they spread;-
'Tis greater pain, be sure, than begging daily bread!
Solitary and unshared eating for the sake of filling up one's own riches is certainly much more unpleasant than begging.
230
'Tis bitter pain to die, 'Tis worse to live.
For him who nothing finds to give!
Nothing is more unpleasant than death: yet even that is pleasant where charity cannot be exercised.
1.2.20 Renown
231
See that thy life the praise of generous gifts obtain;
Save this for living man exists no real gain.
Give to the poor and live with praise. There is no greater profit to man than that.
232
The speech of all that speak agrees to crown
The men that give to those that ask, with fair renown.
Whatsoever is spoken in the world will abide as praise upon that man who gives alms to the poor.
233
Save praise alone that soars on high,
Nought lives on earth that shall not die.
There is nothing that stands forth in the world imperishable, except fame, exalted in solitary greatness.
234
If men do virtuous deeds by world-wide ample glory crowned,
The heavens will cease to laud the sage for other gifts renowned.
If one has acquired extensive fame within the limits of this earth, the world of the Gods will no longer praise those sages who have attained that world.
235
Loss that is gain, and death of life's true bliss fulfilled,
Are fruits which only wisdom rare can yield.
Prosperity to the body of fame, resulting in poverty to the body of flesh and the stability to the former arising from the death of the latter, are achievable only by the wise.
236
If man you walk the stage, appear adorned with glory's grace;
Save glorious you can shine, 'twere better hide your face.
If you are born (in this world), be born with qualities conductive to fame. From those who are destitute of them it will be better not to be born.
237
If you your days will spend devoid of goodly fame,
When men despise, why blame them? You've yourself to blame.
Why do those who cannot live with praise, grieve those who despise them, instead of grieving themselves for their own inability.
238
Fame is virtue's child, they say; if, then,
You childless live, you live the scorn of men.
Not to beget fame will be esteemed a disgrace by the wise in this world.
239
The blameless fruits of fields' increase will dwindle down,
If earth the burthen bear of men without renown.
The ground which supports a body without fame will diminish in its rich produce.
240
Who live without reproach, them living men we deem;
Who live without renown, live not, though living men they seem.
Those live who live without disgrace. Those who live without fame live not.
1.3 Ascetic Virtue
1.3.1. The Possession of Benevolence
241
Wealth 'mid wealth is wealth 'kindliness';
Wealth of goods the vilest too possess.
The wealth of kindness is wealth of wealth, in as much as the wealth of property is possessed by the basest of men.
242
The law of 'grace' fulfil, by methods good due trial made,
Though many systems you explore, this is your only aid.
(Stand) in the good path, consider, and be kind. Even considering according to the conflicting tenets of the different sects, kindness will be your best aid, (in the acquisition of heavenly bliss.)
243
They in whose breast a 'gracious kindliness' resides,
See not the gruesome world, where darkness drear abides.
They will never enter the world of darkness and wretchedness whose minds are the abode of kindness.
244
Who for undying souls of men provides with gracious zeal,
In his own soul the dreaded guilt of sin shall never feel.
(The wise) say that the evils, which his soul would dread, will never come upon the man who exercises kindness and protects the life (of other creatures)
245
The teeming earth's vast realm, round which the wild winds blow,
Is witness, men of 'grace' no woeful want shall know.
This great rich earth over which the wind blows, is a witness that sorrow never comes upon the kind-hearted.
246
Gain of true wealth oblivious they eschew,
Who 'grace' forsake, and graceless actions do.
(The wise) say that those who neglect kindness and practise cruelties, neglected virtue (in their former birth), and forgot (the sorrows which they must suffer.)
247
As to impoverished men this present world is not;
The 'graceless' in you world have neither part nor lot.
As this world is not for those who are without wealth, so that world is not for those who are without kindness.
248
Who lose the flower of wealth, when seasons change, again may bloom;
Who lose 'benevolence', lose all; nothing can change their doom.
Those who are without wealth may, at some future time, become prosperous; those who are destitute of kindness are utterly destitute; for them there is no change.
249
When souls unwise true wisdom's mystic vision see,
The 'graceless' man may work true works of charity.
If you consider, the virtue of him who is without kindness is like the perception of the true being by him who is without wisdom.
250
When weaker men you front with threat'ning brow,
Think how you felt in presence of some stronger foe.
When a man is about to rush upon those who are weaker than himself, let him remember how he has stood (trembling) before those who are stronger than himself.
1.3.2 The Renunciation of Flesh
251
How can the wont of 'kindly grace' to him be known,
Who other creatures' flesh consumes to feed his own?
How can he be possessed of kindness, who to increase his own flesh, eats the flesh of other creatures.
252
No use of wealth have they who guard not their estate;
No use of grace have they with flesh who hunger sate.
As those possess no property who do not take care of it, so those possess no kindness who feed on flesh.
253
Like heart of them that murderous weapons bear, his mind,
Who eats of savoury meat, no joy in good can find.
Like the (murderous) mind of him who carries a weapon (in his hand), the mind of him who feasts with pleasure on the body of another (creature), has no regard for goodness.
254
'What's grace, or lack of grace'? 'To kill' is this, that 'not to kill';
To eat dead flesh can never worthy end fulfil.
If it be asked what is kindness and what its opposite, the answer would be preservation and destruction of life; and therefore it is not right to feed on the flesh (obtained by taking away life).
255
If flesh you eat not, life's abodes unharmed remain;
Who eats, hell swallows him, and renders not again.
Not to eat flesh contributes to the continuance of life; therefore if a man eat flesh, hell will not open its mouth (to let him escape out, after he has once fallen in).
256
'We eat the slain,' you say, by us no living creatures die;
Who'd kill and sell, I pray, if none came there the flesh to buy?
If the world does not destroy life for the purpose of eating, then no one would sell flesh for the sake of money.
257
With other beings' ulcerous wounds their hunger they appease;
If this they felt, desire to eat must surely cease.
If men should come to know that flesh is nothing but the unclean ulcer of a body, let them abstain from eating it.
258
Whose souls the vision pure and passionless perceive,
Eat not the bodies men of life bereave.
The wise, who have freed themselves from mental delusion, will not eat the flesh which has been severed from an animal.
259
Than thousand rich oblations, with libations rare,
Better the flesh of slaughtered beings not to share.
Not to kill and eat (the flesh of) an animal, is better than the pouring forth of ghee etc., in a thousand sacrifices.
260
Who slays nought,- flesh rejects- his feet before
All living things with clasped hands adore.
All creatures will join their hands together, and worship him who has never taken away life, nor eaten flesh.
1.3.3 Penance
261
To bear due penitential pains, while no offence
He causes others, is the type of 'penitence'.
The nature of religious discipline consists, in the endurance (by the ascetic) of the sufferings which it brings on himself, and in abstaining from giving pain to others.
262
To 'penitents' sincere avails their 'penitence';
Where that is not, 'tis but a vain pretence.
Austerities can only be borne, and their benefits enjoyed, by those who have practised them (in a former birth); it will be useless for those who have not done so, to attempt to practise them (now).
263
Have other men forgotten 'penitence' who strive
To earn for penitents the things by which they live?
It is to provide food etc, for the ascetics who have abandoned (the desire of earthly possessions) that other persons have forgotten (to practise) austerity ?
264
Destruction to his foes, to friends increase of joy.
The 'penitent' can cause, if this his thoughts employ.
If (the ascetic) desire the destruction of his enemies, or the aggrandizement of his friends, it will be effected by (the power of) his austerities.
265
That what they wish may, as they wish, be won,
By men on earth are works of painful 'penance' done.
Religious dislipline is practised in this world, because it secures the attainment of whatever one may wish to enjoy (in the world to come).
266
Who works of 'penance' do, their end attain,
Others in passion's net enshared, toil but in vain.
Those discharge their duty who perform austerities; all others accomplish their own destruction, through the entanglement of the desire (of riches and sensual pleasure).
267
The hotter glows the fining fire, the gold the brighter shines;
The pain of penitence, like fire, the soul of man refines.
Just as gold is purified as heated in the fire, will those shine, who have endured the burning of pain (in frequent austerities).
268
Who gains himself in utter self-control,
Him worships every other living soul.
All other creatures will worship him who has attained the control of his own soul.
269
E'en over death the victory he may gain,
If power by penance won his soul obtain.
Those who have attained the power which religious discipline confers, will be able also to pass the limit of Yama, (the God of death).
270
The many all things lack! The cause is plain,
The 'penitents' are few. The many shun such pain.
Because there are few who practise austerity and many who do not, there are many destitute and few rich in this world.
1.3.4 Inconsistent Conduct
271
Who with deceitful mind in false way walks of covert sin,
The five-fold elements his frame compose, decide within.
The five elements (of his body) will laugh within him at the feigned conduct of the deceitful minded man.
272
What gain, though virtue's semblance high as heaven his fame exalt,
If heart dies down through sense of self-detected fault?
What avails an appearance (of sanctity) high as heaven, if his mind suffers (the indulgence) of conscious sin.
273
As if a steer should graze wrapped round with tiger's skin,
Is show of virtuous might when weakness lurks within.
The assumed appearance of power, by a man who has no power (to restrain his senses and perform austerity), is like a cow feeding on grass covered with a tiger's skin.
274
'Tis as a fowler, silly birds to snare, in thicket lurks.
When, clad in stern ascetic garb, one secret evil works.
He who hides himself under the mask of an ascetic and commits sins, like a sportsman who conceals himself in the thicket to catch birds.
275
'Our souls are free,' who say, yet practise evil secretly,
'What folly have we wrought!' by many shames o'er-whelmed, shall cry.
The false conduct of those who say they have renounced all desire will one day bring them sorrows that will make them cry out, "Oh! what have we done, what have we done."
276
In mind renouncing nought, in speech renouncing every tie,
Who guileful live,- no men are found than these of 'harder eye'.
Amongst living men there are none so hard-hearted as those who without to saking (desire) in their heart, falsely take the appearance of those who have forsaken (it).
277
Outward, they shine as 'kunri' berry's scarlet bright;
Inward, like tip of 'kunri' bead, as black as night.
(The world) contains persons whose outside appears (as fair) as the (red) berry of the Abrus, but whose inside is as black as the nose of that berry.
278
Many wash in hollowed waters, living lives of hidden shame;
Foul in heart, yet high upraised of men in virtuous fame.
There are many men of masked conduct, who perform their ablutions, and (make a show) of greatness, while their mind is defiled (with guilt).
279
Cruel is the arrow straight, the crooked lute is sweet,
Judge by their deeds the many forms of men you meet.
As, in its use, the arrow is crooked, and the curved lute is straight, so by their deeds, (and not by their appearance) let (the uprightness or crookedness of) men be estimated.
280
What's the worth of shaven head or tresses long,
If you shun what all the world condemns as wrong?
There is no need of a shaven crown, nor of tangled hair, if a man abstain from those deeds which the wise have condemned.
1.3.5 The Absence of Fraud
281
Who seeks heaven's joys, from impious levity secure,
Let him from every fraud preserve his spirit pure.
Let him, who desires not to be despised, keep his mind from (the desire of) defrauding another of the smallest thing.
282
'Tis sin if in the mind man but thought conceive;
'By fraud I will my neighbour of his wealth bereave.'
Even the thought (of sin) is sin; think not then of crafiily stealing the property of another.
283
The gain that comes by fraud, although it seems to grow
With limitless increase, to ruin swift shall go.
The property, which is acquired by fraud, will entirely perish, even while it seems to increase.
284
The lust inveterate of fraudful gain,
Yields as its fruit undying pain.
The eager desire of defrauding others will, when it brings forth its fruit, produce undying sorrow.
285
'Grace' is not in their thoughts, nor know they kind affection's power,
Who neighbour's goods desire, and watch for his unguarded hour.
The study of kindness and the exercise of benevolence is not with those who watch for another's forgetfulness, though desire of his property.
286
They cannot walk restrained in wisdom's measured bound,
In whom inveterate lust of fraudful gain is found.
They cannot walk steadfastly, according to rule, who eagerly desire to defraud others.
287
Practice of fraud's dark cunning arts they shun,
Who long for power by 'measured wisdom' won.
That black-knowledge which is called fraud, is not in those who desire that greatness which is called rectitude.
288
As virtue dwells in heart that 'measured wisdom' gains;
Deceit in hearts of fraudful men established reigns.
Deceit dwells in the mind of those who are conversant with fraud, even as virtue in the minds of those who are conversant with rectitude.
289
Who have no lore save that which fraudful arts supply,
Acts of unmeasured vice committing straightway die.
Those, who are acquainted with nothing but fraud, will perish in the very commission of transgression.
290
The fraudful forfeit life and being here below;
Who fraud eschew the bliss of heavenly beings know.
Even their body will fail the fraudulent; but even the world of the gods will not fail those who are free from fraud.
1.3.6 Veracity
291
You ask, in lips of men what 'truth' may be;
'Tis speech from every taint of evil free.
Truth is the speaking of such words as are free from the least degree of evil (to others).
292
Falsehood may take the place of truthful word,
If blessing, free from fault, it can afford.
Even falsehood has the nature of truth, if it confer a benefit that is free from fault.
293
Speak not a word which false thy own heart knows
Self-kindled fire within the false one's spirit glows.
Let not a man knowingly tell a lie; for after he has told the lie, his mind will burn him (with the memory of his guilt).
294
True to his inmost soul who lives,- enshrined
He lives in souls of all mankind.
He who, in his conduct, preserves a mind free from deceit, will dwell in the minds of all men.
295
Greater is he who speaks the truth with full consenting mind.
Than men whose lives have penitence and charity combined.
He, who speaks truth with all his heart, is superior to those who make gifts and practise austerities.
296
No praise like that of words from falsehood free;
This every virtue yields spontaneously.
There is no praise like the praise of never uttering a falsehood: without causing any suffering, it will lead to every virtue.
297
If all your life be utter truth, the truth alone,
'Tis well, though other virtuous acts be left undone.
If a man has the power to abstain from falsehood, it will be well with him, even though he practise no other virtue.
298
Outward purity the water will bestow;
Inward purity from truth alone will flow.
Purity of body is produced by water and purity of mind by truthfulness.
299
Every lamp is not a lamp in wise men's sight;
That's the lamp with truth's pure radiance bright.
All lamps of nature are not lamps; the lamp of truth is the lamp of the wise.
300
Of all good things we've scanned with studious care,
There's nought that can with truthfulness compare.
Amidst all that we have seen (described) as real (excellence), there is nothing so good as truthfulness.
1.3.7 The not being Angry
301
Where thou hast power thy angry will to work, thy wrath restrain;
Where power is none, what matter if thou check or give it rein?
He restrains his anger who restrains it when it can injure; when it cannot injure, what does it matter whether he restrain it, or not ?
302
Where power is none to wreak thy wrath, wrath importent is ill;
Where thou hast power thy will to work, 'tis greater, evil still.
Anger is bad, even when it cannot injure; when it can injure; there is no greater evil.
303
If any rouse thy wrath, the trespass straight forget;
For wrath an endless train of evils will beget.
Forget anger towards every one, as fountains of evil spring from it.
304
Wrath robs the face of smiles, the heart of joy,
What other foe to man works such annoy?
Is there a greater enemy than anger, which kills both laughter and joy ?
305
If thou would'st guard thyself, guard against wrath alway;
'Gainst wrath who guards not, him his wrath shall slay.
If a man would guard himself, let him guard against anger; if he do not guard it, anger will kill him.
306
Wrath, the fire that slayeth whose draweth near,
Will burn the helpful 'raft' of kindred dear.
The fire of anger will burn up even the pleasant raft of friendship.
307
The hand that smites the earth unfailing feels the sting;
So perish they who nurse their wrath as noble thing.
Destruction will come upon him who ragards anger as a good thing, as surely as the hand of him who strikes the ground will not fail.
308
Though men should work thee woe, like touch of tongues of fire.
'Tis well if thou canst save thy soul from burning ire.
Though one commit things against you as painful (to bear) as if a bundle of fire had been thrust upon you, it will be well, to refrain, if possible, from anger.
309
If man his soul preserve from wrathful fires,
He gains with that whate'er his soul desires.
If a man never indulges anger in his heart, he will at once obtain whatever he has thought of.
310
Men of surpassing wrath are like the men who've passed away;
Who wrath renounce, equals of all-renouncing sages they.
Those, who give way to excessive anger, are no better than dead men; but those, who are freed from it, are equal to those who are freed (from death).
1.3.8 Not doing Evil
311
Though ill to neighbour wrought should glorious pride of wealth secure,
No ill to do is fixed decree of men in spirit pure.
It is the determination of the spotless not to cause sorrow to others, although they could (by so causing) obtain the wealth which confers greatness.
312
Though malice work its worst, planning no ill return, to endure,
And work no ill, is fixed decree of men in spirit pure.
It is the determination of the spotless not to do evil, even in return, to those who have cherished enmity and done them evil.
313
Though unprovoked thy soul malicious foes should sting,
Retaliation wrought inevitable woes will bring.
In an ascetic inflict suffering even on those who hate him, when he has not done them any evil, it will afterwards give him irretrievable sorrow.
314
To punish wrong, with kindly benefits the doers ply;
Thus shame their souls; but pass the ill unheeded by.
The (proper) punishment to those who have done evil (to you), is to put them to shame by showing them kindness, in return and to forget both the evil and the good done on both sides.
315
From wisdom's vaunted lore what doth the learner gain,
If as his own he guard not others' souls from pain?
What benefit has he derived from his knowledge, who does not endeavour to keep off pain from another as much as from himself ?
316
What his own soul has felt as bitter pain,
From making others feel should man abstain.
Let not a man consent to do those things to another which, he knows, will cause sorrow.
317
To work no wilful woe, in any wise, through all the days,
To any living soul, is virtue's highest praise.
It is the chief of all virtues not knowingly to do any person evil, even in the lowest degree, and at any time.
318
Whose soul has felt the bitter smart of wrong, how can
He wrongs inflict on ever-living soul of man?
Why does a man inflict upon other creatures those sufferings, which he has found by experience are sufferings to himself ?
319
If, ere the noontide, you to others evil do,
Before the eventide will evil visit you.
If a man inflict sorrow upon others in the morning, it will come upon him unsought in the very evening.
320
O'er every evil-doer evil broodeth still;
He evil shuns who freedom seeks from ill.
Sorrow will come upon those who cause pain to others; therfore those, who desire to be free from sorrow, give no pain to others.
1.3.9 Not killing
321
What is the work of virtue? 'Not to kill';
For 'killing' leads to every work of ill.
Never to destroy life is the sum of all virtuous conduct. The destruction of life leads to every evil.
322
Let those that need partake your meal; guard every-thing that lives;
This the chief and sum of lore that hoarded wisdom gives.
The chief of all (the virtues) which authors have summed up, is the partaking of food that has been shared with others, and the preservation of the mainfold life of other creatures.
323
Alone, first of goods things, is 'not to slay';
The second is, no untrue word to say.
Not to destroy life is an incomparably (great) good next to it in goodness ranks freedom from falsehood.
324
You ask, What is the good and perfect way?
'Tis path of him who studies nought to slay.
Good path is that which considers how it may avoid killing any creature.
325
Of those who 'being' dread, and all renounce, the chief are they,
Who dreading crime of slaughter, study nought to slay.
Of all those who, fearing the permanence of earthly births, have abandoned desire, he is the chief who, fearing (the guilt of) murder, considers how he may avoid the destruction of life.
326
Ev'n death that life devours, their happy days shall spare,
Who law, 'Thou shall not kill', uphold with reverent care.
Yama, the destroyer of life, will not attack the life of him, who acts under the determination of never destroying life.
327
Though thine own life for that spared life the price must pay,
Take not from aught that lives gift of sweet life away.
Let no one do that which would destroy the life of another, although he should by so doing, lose his own life.
328
Though great the gain of good should seem, the wise
Will any gain by staughter won despise.
The advantage which might flow from destroying life in sacrifice, is dishonourable to the wise (who renounced the world), even although it should be said to be productive of great good.
329
Whose trade is 'killing', always vile they show,
To minds of them who what is vileness know.
Men who destroy life are base men, in the estimation of those who know the nature of meanness.
330
Who lead a loathed life in bodies sorely pained,
Are men, the wise declare, by guilt of slaughter stained.
(The wise) will say that men of diseased bodies, who live in degradation and in poverty, are those who separated the life from the body of animals (in a former birth).
1.3.10 Instability
331
Lowest and meanest lore, that bids men trust secure,
In things that pass away, as things that shall endure!
That ignorance which considers those things to be stable which are not so, is dishonourable (to the wise).
332
As crowds round dancers fill the hall, is wealth's increase;
Its loss, as throngs dispersing, when the dances cease.
The acquisition of wealth is like the gathering together of an assembly for a theatre; its expenditure is like the breaking up of that assembly.
333
Unenduring is all wealth; if you wealth enjoy,
Enduring works in working wealth straightway employ.
Wealth is perishable; let those who obtain it immediately practise those (virtues) which are imperishable.
334
As 'day' it vaunts itself; well understood, 'tis knife',
That daily cuts away a portion from thy life.
Time, which shows itself (to the ignorant) as if it were something (real) is in the estimation of the wise (only) a saw which cuts down life.
335
Before the tongue lie powerless, 'mid the gasp of gurgling breath,
Arouse thyself, and do good deeds beyond the power of death.
Let virtuous deeds be done quickly, before the biccup comes making the tongue silent.
336
Existing yesterday, today to nothing hurled!-
Such greatness owns this transitory world.
This world possesses the greatness that one who yesterday was is not today.
337
Who know not if their happy lives shall last the day,
In fancies infinite beguile the hours away!
Innumerable are the thoughts which occupy the mind of (the unwise), who know not that they shall live another moment.
338
Birds fly away, and leave the nest deserted bare;
Such is the short-lived friendship soul and body share.
The love of the soul to the body is like (the love of) a bird to its egg which it flies away from and leaves empty.
339
Death is sinking into slumbers deep;
Birth again is waking out of sleep.
Death is like sleep; birth is like awaking from it.
340
The soul in fragile shed as lodger courts repose:-
Is it because no home's conclusive rest it knows?
It seems as if the soul, which takes a temporary shelter in a body, had not attained a home.
1.3.11 Renunciation
341
From whatever, aye, whatever, man gets free,
From what, aye, from that, no more of pain hath he!
Whatever thing, a man has renounced, by that thing; he cannot suffer pain.
342
'Renunciation' made- ev'n here true pleasures men acquire;
'Renounce' while time is yet, if to those pleasures you aspire.
After a man has renounced (all things), there will still be many things in this world (which he may enjoy); if he should desire them, let him, while it is time abandon. (the world).
343
'Perceptions of the five' must all expire;-
Relinquished in its order each desire
Let the five senses be destroyed; and at the same time, let everything be abandoned that (the ascetic) has (formerly) desired.
344
'Privation absolute' is penance true;
'Possession' brings bewilderment anew.
To be altogether destitute is the proper condition of those who perform austerities; if they possess anything, it will change (their resolution) and bring them back to their confused state.
345
To those who sev'rance seek from being's varied strife,
Flesh is burthen sore; what then other bonds of life?
What means the addition of other things those who are attempting to cut off (future) births, when even their body is too much (for them).
346
Who kills conceit that utters 'I' and 'mine',
Shall enter realms above the powers divine.
He who destroys the pride which says "I", "mine" will enter a world which is difficult even to the Gods to attain.
347
Who cling to things that cling and eager clasp,
Griefs cling to them with unrelaxing grasp.
Sorrows will never let go their hold of those who give not up their hold of desire.
348
Who thoroughly 'renounce' on highest height are set;
The rest bewildered, lie entangled in the net.
Those who have entirely renounced (all things and all desire) have obtained (absorption into God); all others wander in confusion, entangled in the net of (many) births.
349
When that which clings falls off, severed is being's tie;
All else will then be seen as instability.
At the moment in which desire has been abandoned, (other) births will be cut off; when that has not been done, instability will be seen.
350
Cling thou to that which He, to Whom nought clings, hath bid thee cling,
Cling to that bond, to get thee free from every clinging thing.
Desire the desire of Him who is without desire; in order to renounce desire, desire that desire.
1.3.12 Knowledge of the True
351
Of things devoid of truth as real things men deem;-
Cause of degraded birth the fond delusive dream!
Inglorious births are produced by the confusion (of mind) which considers those things to be real which are not real.
352
Darkness departs, and rapture springs to men who see,
The mystic vision pure, from all delusion free.
A clear, undimmed vision of things will deliver its possessors from the darkness of future births, and confer the felicity (of heaven).
353
When doubts disperse, and mists of error roll
Away, nearer is heav'n than earth to sage's soul.
Heaven is nearer than earth to those men of purified minds who are freed from from doubt.
354
Five-fold perception gained, what benefits accrue
To them whose spirits lack perception of the true?
Even those who have all the knowledge which can be attained by the five senses, will derive no benefit from it, if they are without a knowledge of the true nature of things.
355
Whatever thing, of whatsoever kind it be,
'Tis wisdom's part in each the very thing to see.
(True) knowledge is the perception concerning every thing of whatever kind, that that thing is the true thing.
356
Who learn, and here the knowledge of the true obtain,
Shall find the path that hither cometh not again.
They, who in this birth have learned to know the True Being, enter the road which returns not into this world.
357
The mind that knows with certitude what is, and ponders well,
Its thoughts on birth again to other life need not to dwell.
Let it not be thought that there is another birth for him whose mind having thoroughly considered (all it has been taught) has known the True Being.
358
When folly, cause of births, departs; and soul can view
The truth of things, man's dignity- 'tis wisdom true.
True knowledge consists in the removal of ignorance; which is (the cause of) births, and the perception of the True Being who is (the bestower of) heaven.
359
The true 'support' who knows- rejects 'supports' he sought before-
Sorrow that clings all destroys, shall cling to him no more.
He who so lives as to know Him who is the support of all things and abandon all desire, will be freed from the evils which would otherwise cleave to him and destroy (his efforts after absorption).
360
When lust and wrath and error's triple tyranny is o'er,
Their very names for aye extinct, then pain shall be no more.
If the very names of these three things, desire, anger, and confusion of mind, be destroyed, then will also perish evils (which flow from them).
1.3.8 The Extirpation of Desire
361
The wise declare, through all the days, to every living thing.
That ceaseless round of birth from seed of strong desire doth spring.
(The wise) say that the seed, which produces unceasing births, at all times, to all creatures, is desire.
362
If desire you feel, freedom from changing birth require!
'I' will come, if you desire to 'scape, set free from all desire.
If anything be desired, freedom from births should be desired; that (freedom from births) will be attained by desiring to be without desire.
363
No glorious wealth is here like freedom from desire;
To bliss like this not even there can soul aspire.
There is in this world no excellence equal to freedom from desire; and even in that world, there is nothing like it.
364
Desire's decease as purity men know;
That, too, from yearning search for truth will grow.
Purity (of mind) consists in freedom from desire; and that (freedom from desire) is the fruit of the love of truth.
365
Men freed from bonds of strong desire are free;
None other share such perfect liberty.
They are said to be free (from future birth) who are freed from desire; all others (who, whatever else they may be free from, are not freed from desire) are not thus free.
366
Desire each soul beguiles;
True virtue dreads its wiles.
It is the chief duty of (an ascetic) to watch against desire with (jealous) fear; for it has power to deceive (and destroy) him.
367
Who thoroughly rids his life of passion-prompted deed,
Deeds of unfailing worth shall do, which, as he plans, succeed.
If a man thoroughly cut off all desire, the deeds, which confer immortality, will come to him, in the path in which he seeks them.
368
Affliction is not known where no desires abide;
Where these are, endless rises sorrow's tide.
There is no sorrow to those who are without desire; but where that is, (sorrow) will incessantly come, more and more.
369
When dies away desire, that woe of woes
Ev'n here the soul unceasing rapture knows.
Even while in this body, joy will never depart (from the mind, in which) desire, that sorrow of sorrows, has been destroyed.
370
Drive from thy soul desire insatiate;
Straight'way is gained the moveless blissful state.
The removal of desire, whose nature it is never to be satisfied, will immediately confer a nature that can never be changed.
1.4 Fate
1.4.1 Fate
371
Wealth-giving fate power of unflinching effort brings;
From fate that takes away idle remissness springs.
Perseverance comes from a prosperous fate, and idleness from an adverse fate.
372
The fate that loss ordains makes wise men's wisdom foolishness;
The fate that gain bestows with ampler powers will wisdom bless.
An adverse fate produces folly, and a prosperous fate produces enlarged knowledge.
373
In subtle learning manifold though versed man be,
'The wisdom, truly his, will gain supremacy.
Although (a man) may study the most polished treatises, the knowledge which fate has decreed to him will still prevail.
374
Two fold the fashion of the world: some live in fortune's light;
While other some have souls in wisdom's radiance bright.
There are (through fate) two different natures in the world, hence the difference (observable in men) in (their acquisition of) wealth, and in their attainment of knowledge.
375
All things that good appear will oft have ill success;
All evil things prove good for gain of happiness.
In the acquisition of property, every thing favourable becomes unfavourable, and (on the other hand) everything unfavourable becomes favourable, (through the power of fate).
376
Things not your own will yield no good, howe'er you guard with pain;
Your own, howe'er you scatter them abroad, will yours remain.
Whatever is not conferred by fate cannot be preserved although it be guarded with most painful care; and that, which fate has made his, cannot be lost, although one should even take it and throw it away.
377
Save as the 'sharer' shares to each in due degree,
To those who millions store enjoyment scarce can be.
Even those who gather together millions will only enjoy them, as it has been determined by the disposer (of all things).
378
The destitute with ascetics merit share,
If fate to visit with predestined ills would spare.
The destitute will renounce desire (and become ascetics), if (fate) do not make them suffer the hindrances to which they are liable, and they pass away.
379
When good things come, men view them all as gain;
When evils come, why then should they complain?
How is it that those, who are pleased with good fortune, trouble themselves when evil comes, (since both are equally the decree of fate) ?
380
What powers so great as those of Destiny? Man's skill
Some other thing contrives; but fate's beforehand still.
What is stronger than fate ? If we think of an expedient (to avert it), it will itself be with us before (the thought).
PART II. WEALTH
2.1 Royalty
2.1.1 The Greatness of a King
381
An army, people, wealth, a minister, friends, fort: six things-
Who owns them all, a lion lives amid the kings.
He who possesses these six things, an army, a people, wealth, ministers, friends and a fortress, is a lion among kings.
382
Courage, a liberal hand, wisdom, and energy: these four
Are qualities a king adorn for evermore.
Never to fail in these four things, fearlessness, liberality, wisdom, and energy, is the kingly character.
383
A sleepless promptitude, knowledge, decision strong:
These three for aye to rulers of the land belong.
These three things, viz., vigilance, learning, and bravery, should never be wanting in the ruler of a country.
384
Kingship, in virtue failing not, all vice restrains,
In courage failing not, it honour's grace maintains.
He is a king who, with manly modesty, swerves not from virtue, and refrains from vice.
385
A king is he who treasure gains, stores up, defends,
And duly for his kingdom's weal expends.
He is a king who is able to acquire (wealth), to lay it up, to guard, and to distribute it.
386
Where king is easy of access, where no harsh word repels,
That land's high praises every subject swells.
The whole world will exalt the country of the king who is easy of access, and who is free from harsh language.
387
With pleasant speech, who gives and guards with powerful liberal hand,
He sees the world obedient all to his command.
The world will praise and submit itself to the mind of the king who is able to give with affability, and to protect all who come to him.
388
Who guards the realm and justice strict maintains,
That king as god o'er subject people reigns.
That king, will be esteemed a God among men, who performs his own duties, and protects (his subjects).
389
The king of worth, who can words bitter to his ear endure,
Beneath the shadow of his power the world abides secure.
The whole world will dwell under the umbrella of the king, who can bear words that embitter the ear.
390
Gifts, grace, right sceptre, care of people's weal;
These four a light of dreaded kings reveal.
He is the light of kings who has there four things, beneficence, benevolence, rectitude, and care for his people.
2.1.2 Learning
391
So learn that you may full and faultless learning gain,
Then in obedience meet to lessons learnt remain.
Let a man learn thoroughly whatever he may learn, and let his conduct be worthy of his learning.
392
The twain that lore of numbers and of letters give
Are eyes, the wise declare, to all on earth that live.
Letters and numbers are the two eyes of man.
393
Men who learning gain have eyes, men say;
Blockheads' faces pairs of sores display.
The learned are said to have eyes, but the unlearned have (merely) two sores in their face.
394
You meet with joy, with pleasant thought you part;
Such is the learned scholar's wonderous art!
It is the part of the learned to give joy to those whom they meet, and on leaving, to make them think (Oh! when shall we meet them again.)
395
With soul submiss they stand, as paupers front a rich man's face;
Yet learned men are first; th'unlearned stand in lowest place.
The unlearned are inferior to the learned, before whom they stand begging, as the destitute before the wealthy.
396
In sandy soil, when deep you delve, you reach the springs below;
The more you learn, the freer streams of wisdom flow.
Water will flow from a well in the sand in proportion to the depth to which it is dug, and knowledge will flow from a man in proportion to his learning.
397
The learned make each land their own, in every city find a home;
Who, till they die; learn nought, along what weary ways they roam!
How is it that any one can remain without learning, even to his death, when (to the learned man) every country is his own (country), and every town his own (town) ?
398
The man who store of learning gains,
In one, through seven worlds, bliss attains.
The learning, which a man has acquired in one birth, will yield him pleasure during seven births.
399
Their joy is joy of all the world, they see; thus more
The learners learn to love their cherished lore.
The learned will long (for more learning), when they see that while it gives pleasure to themselves, the world also derives pleasure from it.
400
Learning is excellence of wealth that none destroy;
To man nought else affords reality of joy.
Learning is the true imperishable riches; all other things are not riches.
2.1.3 Ignorance
401
Like those at draughts would play without the chequered square,
Men void of ample lore would counsels of the learned share.
To speak in an assembly (of the learned) without fullness of knowledge, is like playing at chess (on a board) without squares.
402
Like those who doat on hoyden's undeveloped charms are they,
Of learning void, who eagerly their power of words display.
The desire of the unlearned to speak (in an assembly), is like a woman without breasts desiring (the enjoyment of ) woman-hood.
403
The blockheads, too, may men of worth appear,
If they can keep from speaking where the learned hear!
The unlearned also are very excellent men, if they know how to keep silence before the learned.
404
From blockheads' lips, when words of wisdom glibly flow,
The wise receive them not, though good they seem to show.
Although the natural knowledge of an unlearned man may be very good, the wise will not accept for true knowledge.
405
As worthless shows the worth of man unlearned,
When council meets, by words he speaks discerned.
The self-conceit of an unlearned man will fade away, as soon as he speaks in an assembly (of thelearned).
406
'They are': so much is true of men untaught;
But, like a barren field, they yield us nought!
The unlearned are like worthless barren land: all that can be said of them is, that they exist.
407
Who lack the power of subtle, large, and penetrating sense,
Like puppet, decked with ornaments of clay, their beauty's vain pretence.
The beauty and goodness of one who is destitute of knowledge by the study of great and exquisite works, is like (the beauty and goodness) of a painted earthen doll.
408
To men unlearned, from fortune's favour greater-evil springs
Than poverty to men of goodly wisdom brings.
Wealth, gained by the unlearned, will give more sorrow than the poverty which may come upon the learned.
409
Lower are men unlearned, though noble be their race,
Than low-born men adorned with learning's grace.
The unlearned, though born in a high caste, are not equal in dignity to the learned; though they may have been born in a low caste.
410
Learning's irradiating grace who gain,
Others excel, as men the bestial train.
As beasts by the side of men, so are other men by the side of those who are learned in celebrated works.
2.1.4 Hearing
411
Wealth of wealth is wealth acquired be ear attent;
Wealth mid all wealth supremely excellent.
Wealth (gained) by the ear is wealth of wealth; that wealth is the chief of all wealth.
412
When 'tis no longer time the listening ear to feed
With trifling dole of food supply the body's need.
When there is no food for the ear, give a little also to the stomach.
413
Who feed their ear with learned teachings rare,
Are like the happy gods oblations rich who share.
Those who in this world enjoy instruction which is the food of the ear, are equal to the Gods, who enjoy the food of the sacrifices.
414
Though learning none hath he, yet let him hear alway:
In weakness this shall prove a staff and stay.
Although a man be without learning, let him listen (to the teaching of the learned); that will be to him a staff in adversity.
415
Like staff in hand of him in slippery ground who strays
Are words from mouth of those who walk in righteous ways.
The words of the good are like a staff in a slippery place.
416
Let each man good things learn, for e'en as he
Shall learn, he gains increase of perfect dignity.
Let a man listen, never so little, to good (instruction), even that will bring him great dignity.
417
Not e'en through inadvertence speak they foolish word,
With clear discerning mind who've learning's ample lessons heard.
Not even when they have imperfectly understood (a matter), will those men speak foolishly, who have profoundly studied and diligently listened (to instruction).
418
Where teaching hath not oped the learner's ear,
The man may listen, but he scarce can hear.
The ear which has not been bored by instruction, although it hears, is deaf.
419
'Tis hard for mouth to utter gentle, modest word,
When ears discourse of lore refined have never heard.
It is a rare thing to find modesty, a reverend mouth- with those who have not received choice instruction.
420
His mouth can taste, but ear no taste of joy can give!
What matter if he die, or prosperous live?
What does it matter whether those men live or die, who can judge of tastes by the mouth, and not by the ear ?
2.1.5 The Possession of Knowledge
421
True wisdom wards off woes, A circling fortress high;
Its inner strength man's eager foes Unshaken will defy.
Wisdom is a weapon to ward off destruction; it is an inner fortress which enemies cannot destroy.
422
Wisdom restrains, nor suffers mind to wander where it would;
From every evil calls it back, and guides in way of good.
Not to permit the mind to go where it lists, to keep it from evil, and to employ it in good, this is wisdom.
423
Though things diverse from divers sages' lips we learn,
'Tis wisdom's part in each the true thing to discern.
To discern the truth in every thing, by whomsoever spoken, is wisdom.
424
Wisdom hath use of lucid speech, words that acceptance win,
And subtle sense of other men's discourse takes in.
To speak so as that the meaning may easily enter the mind of the hearer, and to discern the subtlest thought which may lie hidden in the words of others, this is wisdom.
425
Wisdom embraces frank the world, to no caprice exposed;
Unlike the lotus flower, now opened wide, now petals strictly closed.
To secure the friendship of the great is true wisdom; it is (also) wisdom to keep (that friendship unchanged, and) not opening and closing (like the lotus flower).
426
As dwells the world, so with the world to dwell
In harmony- this is to wisely live and well.
To live as the world lives, is wisdom.
427
The wise discern, the foolish fail to see,
And minds prepare for things about to be.
The wise are those who know beforehand what will happen; those who do not know this are the unwise.
428
Folly meets fearful ills with fearless heart;
To fear where cause of fear exists is wisdom's part.
Not to fear what ought to be feared, is folly; it is the work of the wise to fear what should be feared.
429
The wise with watchful soul who coming ills foresee;
From coming evil's dreaded shock are free.
No terrifying calamity will happen to the wise, who (foresee) and guard against coming evils.
430
The wise is rich, with ev'ry blessing blest;
The fool is poor, of everything possessed.
Those who possess wisdom, possess every thing; those who have not wisdom, whatever they may possess, have nothing.
2.1.6 The Correction of Faults
431
Who arrogance, and wrath, and littleness of low desire restrain,
To sure increase of lofty dignity attain.
Truly great is the excellence of those (kings) who are free from pride, anger, and lust.
432
A niggard hand, o'erweening self-regard, and mirth
Unseemly, bring disgrace to men of kingly brith.
Avarice, undignified pride, and low pleasures are faults in a king.
433
Though small as millet-seed the fault men deem;
As palm tree vast to those who fear disgrace 'twill seem.
Those who fear guilt, if they commit a fault small as a millet seed, will consider it to be as large as a palmyra tree.
434
Freedom from faults is wealth; watch heedfully
'Gainst these, for fault is fatal enmity.
Guard against faults as a matter (of great consequence; for) faults are a deadly enemy.
435
His joy who guards not 'gainst the coming evil day,
Like straw before the fire shall swift consume away.
The prosperity of him who does not timely guard against faults, will perish like straw before fire.
436
Faultless the king who first his own faults cures, and then
Permits himself to scan faults of other men.
What fault will remain in the king who has put away his own evils, and looks after the evils of others.
437
Who leaves undone what should be done, with niggard mind,
His wealth shall perish, leaving not a wrack behind.
The wealth of the avaricious man, who does not expend it for the purposes for which he ought to expend it will waste away and not continue.
438
The greed of soul that avarice men call,
When faults are summed, is worst of all.
Griping avarice is not to be reckoned as one among other faults; (it stands alone - greater than all).
439
Never indulge in self-complaisant mood,
Nor deed desire that yields no gain of good.
Let no (one) praise himself, at any time; let him not desire to do useless things.
440
If, to your foes unknown, you cherish what you love,
Counsels of men who wish you harm will harmless prove.
If (a king) enjoys, privately the things which he desires, the designs of his enemies will be useless.
2.1.7 Seeking the Aid of Great Men
441
As friends the men who virtue know, and riper wisdom share,
Their worth weighed well, the king should choose with care.
Let (a king) ponder well its value, and secure the friendship of men of virtue and of mature knowledge.
442
Cherish the all-accomplished men as friends,
Whose skill the present ill removes, from coming ill defends.
Let (a king) procure and kindly care for men who can overcome difficulties when they occur, and guard against them before they happen.
443
To cherish men of mighty soul, and make them all their own,
Of kingly treasures rare, as rarest gift is known.
To cherish great men and make them his own, is the most difficult of all difficult things.
444
To live with men of greatness that their own excels,
As cherished friends, is greatest power that with a monarch dwells.
So to act as to make those men, his own, who are greater than himself is of all powers the highest.
445
The king, since counsellors are monarch's eyes,
Should counsellors select with counsel wise.
As a king must use his ministers as eyes (in managing his kingdom), let him well examine their character and qualifications before he engages them.
446
The king, who knows to live with worthy men allied,
Has nought to fear from any foeman's pride.
There will be nothing left for enemies to do, against him who has the power of acting (so as to secure) the fellowship of worthy men.
447
What power can work his fall, who faithful ministers
Employs, that thunder out reproaches when he errs.
Who are great enough to destroy him who has servants that have power to rebuke him ?
448
The king with none to censure him, bereft of safeguards all,
Though none his ruin work, shall surely ruined fall.
The king, who is without the guard of men who can rebuke him, will perish, even though there be no one to destroy him.
449
Who owns no principal, can have no gain of usury;
Who lacks support of friends, knows no stability.
There can be no gain to those who have no capital; and in like manner there can be no permanence to those who are without the support of adherents.
450
Than hate of many foes incurred, works greater woe
Ten-fold, of worthy men the friendship to forego.
It is tenfold more injurious to abandon the friendship of the good, than to incur the hatred of the many.
2.1.8. Avoiding mean Associations
451
The great of soul will mean association fear;
The mean of soul regard mean men as kinsmen dear.
(True) greatness fears the society of the base; it is only the low - minded who will regard them as friends.
452
The waters' virtues change with soil through which they flow;
As man's companionship so will his wisdom show.
As water changes (its nature), from the nature of the soil (in which it flows), so will the character of men resemble that of their associates.
453
Perceptions manifold in men are of the mind alone;
The value of the man by his companionship is known.
The power of knowing is from the mind; (but) his character is from that of his associates.
454
Man's wisdom seems the offspring of his mind;
'Tis outcome of companionship we find.
Wisdom appears to rest in the mind, but it really exists to a man in his companions.
455
Both purity of mind, and purity of action clear,
Leaning no staff of pure companionship, to man draw near.
Chaste company is the staff on which come, these two things, viz, purity of mind and purity of conduct.
456
From true pure-minded men a virtuous race proceeds;
To men of pure companionship belong no evil deeds.
To the pure-minded there will be a good posterity. By those whose associates are pure, no deeds will be done that are not good.
457
Goodness of mind to lives of men increaseth gain;
And good companionship doth all of praise obtain.
Goodness of mind will give wealth, and good society will bring with it all praise, to men.
458
To perfect men, though minds right good belong,
Yet good companionship is confirmation strong.
Although they may have great (natural) goodness of mind, yet good society will tend to strengthen it.
459
Although to mental goodness joys of other life belong,
Yet good companionship is confirmation strong.
Future bliss is (the result) of goodness of mind; and even this acquires strength from the society of the good.
460
Than good companionship no surer help we know;
Than bad companionship nought causes direr woe.
There is no greater help than the company of the good; there is no greater source of sorrow than the company of the wicked.
2.1.9. Acting after due Consideration
461
Expenditure, return, and profit of the deed
In time to come; weigh these- than to the act proceed.
Let a man reflect on what will be lost, what will be acquired and (from these) what will be his ultimate gain, and (then, let him) act.
462
With chosen friends deliberate; next use the private thought;
Then act. By those who thus proceed all works with ease are wrought.
There is nothing too difficult to (be attained by) those who, before they act, reflect well themselves, and thoroughly consider (the matter) with chosen friends.
463
To risk one's all and lose, aiming at added gain,
Is rash affair, from which the wise abstain.
Wise men will not, in the hopes of profit, undertake works that will consume their principal.
464
A work of which the issue is not clear,
Begin not they reproachful scorn who fear.
Those who fear reproach will not commence anything which has not been (thoroughly considered) and made clear to them.
465
With plans not well matured to rise against your foe,
Is way to plant him out where he is sure to grow!
One way to promote the prosperity of an enemy, is (for a king) to set out (to war) without having thoroughly weighed his ability (to cope with its chances).
466
'Tis ruin if man do an unbefitting thing;
Fit things to leave undone will equal ruin bring.
He will perish who does not what is not fit to do; and he also will perish who does not do what it is fit to do.
467
Think, and then dare the deed! Who cry,
'Deed dared, we'll think,' disgraced shall be.
Consider, and then undertake a matter; after having undertaken it, to say "We will consider," is folly.
468
On no right system if man toil and strive,
Though many men assist, no work can thrive.
The work, which is not done by suitable methods, will fail though many stand to uphold it.
469
Though well the work be done, yet one mistake is made,
To habitudes of various men when no regard is paid.
There are failures even in acting well, when it is done without knowing the various dispositions of men.
470
Plan and perform no work that others may despise;
What misbeseems a king the world will not approve as wise.
Let a man reflect, and do things which bring no reproach; the world will not approve, with him, of things which do not become of his position to adopt.
2.1.10. The Knowledge of Power
471
The force the strife demands, the force he owns, the force of foes,
The force of friends; these should he weigh ere to the war he goes.
Let (one) weigh well the strength of the deed (he purposes to do), his own strength, the strength of his enemy, and the strength of the allies (of both), and then let him act.
472
Who know what can be wrought, with knowledge of the means, on this,
Their mind firm set, go forth, nought goes with them amiss.
There is nothing which may not be accomplished by those who, before they attack (an enemy), make themselves acquainted with their own ability, and with whatever else is (needful) to be known, and apply themselves wholly to their object.
473
Ill-deeming of their proper powers, have many monarchs striven,
And midmost of unequal conflict fallen asunder riven.
There are many who, ignorant of their (want of) power (to meet it), have haughtily set out to war, and broken down in the midst of it.
474
Who not agrees with those around, no moderation knows,
In self-applause indulging, swift to ruin goes.
He will quickly perish who, ignorant of his own resources flatters himself of his greatness, and does not live in peace with his neighbours.
475
With peacock feathers light, you load the wain;
Yet, heaped too high, the axle snaps in twain.
The axle tree of a bandy, loaded only with peacocks' feathers will break, if it be greatly overloaded.
476
Who daring climbs, and would himself upraise
Beyond the branch's tip, with life the forfeit pays.
There will be an end to the life of him who, having climbed out to the end of a branch, ventures to go further.
477
With knowledge of the measure due, as virtue bids you give!
That is the way to guard your wealth, and seemly live.
Let a man know the measure of his ability (to give), and let him give accordingly; such giving is the way to preserve his property.
478
Incomings may be scant; but yet, no failure there,
If in expenditure you rightly learn to spare.
Even though the income (of a king) be small, it will not cause his (ruin), if his outgoings be not larger than his income.
479
Who prosperous lives and of enjoyment knows no bound,
His seeming wealth, departing, nowhere shall be found.
The prosperity of him who lives without knowing the measure (of his property), will perish, even while it seems to continue.
480
Beneficence that measures not its bound of means,
Will swiftly bring to nought the wealth on which it leans.
The measure of his wealth will quickly perish, whose liberality weighs not the measure of his property.
2.1.11. Knowing the fitting Time
481
A crow will conquer owl in broad daylight;
The king that foes would crush, needs fitting time to fight.
A crow will overcome an owl in the day time; so the king who would conquer his enemy must have (a suitable) time.
482
The bond binds fortune fast is ordered effort made,
Strictly observant still of favouring season's aid.
Acting at the right season, is a cord that will immoveably bind success (to a king).
483
Can any work be hard in very fact,
If men use fitting means in timely act?
Is there anything difficult for him to do, who acts, with (the right) instruments at the right time ?
484
The pendant world's dominion may be won,
In fitting time and place by action done.
Though (a man) should meditate (the conquest of) the world, he may accomplish it if he acts in the right time, and at the right place.
485
Who think the pendant world itself to subjugate,
With mind unruffled for the fitting time must wait.
They who thoughtfully consider and wait for the (right) time (for action), may successfully meditate (the conquest of) the world.
486
The men of mighty power their hidden energies repress,
As fighting ram recoils to rush on foe with heavier stress.
The self-restraint of the energetic (while waiting for a suitable opportunity), is like the drawing back of a fighting-ram in order to butt.
487
The glorious once of wrath enkindled make no outward show,
At once; they bide their time, while hidden fires within them glow.
The wise will not immediately and hastily shew out their anger; they will watch their time, and restrain it within.
488
If foes' detested form they see, with patience let them bear;