.

TIRUKKURAL b

IN ANCIENT
SCRIPTS

GIFT S~ROMONEY
S. GOVINDARAJU
M. CHANDRASEKAJAW

DEPARTMENT OF<STATISTICS, MADRAS CHRISTIAN COLLEGE

T A M B A R A M 600059
 Epigraphists acquired the art of reading medieval Tamit inscriptions about n
hundred and fifty years ago. Even though the key. to the decipherment has been
t ppblished, the skill to read and interpret inscriptions has been confined to a seIeet
few. During the last hundred years thousands of inscriptions have been copied and
, some of them published by departments of archaeology of central and state govern-
ments. There are stiI1 thousands of inscriptions on rocks, irrigation sluices, loose
stones and ancient structures which have yet to bebreadand preserved. Even though
professional epigraphists can read these ancient inscriptions, this knowledge has

I
not yet reached the common educated layman or the student of history, The inabiity
of the common man to read and appreciate inscriptions is one of the reasons why many
ancient monuments have been left to decay and destruction. If only the ancient
inscription couid be read by any literate person then the importance of an inscription
and the antiquity of the stone or copper-plate on which it is found would be realized
and it would lead to the preservation of ancient monuments.

In order to teach the rudiments of deciphering Tamil inscriptions to the corn-

mdn man we have chosen a novel and effective method. Choosing an ancient and
wellknown work like Tirukkural we have written the verses in the different styles of
writing so that the reader could follow the evolution of the Tamil script from the
Tamil-Brahmi script which is closely connected with the Brahmi script of Asoka. The
early chapters of the book are written in the most recent form of the Tamil script
which was prevalent around 1500 A. D. This form closely resembles the modern
Tamil script. Successive chapters are written in styles of progressively earlier periods
thus making a smooth transition from period to period. The Chola and the PaIIava
styles are gradually introduced and the last part of the book is written in the Tamil-
Brahmi script.

It was about 250 years ago that Fr Beschi translated some parts of Tiruk-
kural into Latin. Translations in to other European languages such as French,
English and Germanfollowed. Now we have translations of the ~ i i k a lin Urdu,
Sanskrit, Hindi, Malaydam, Telugu, Russian 2nd Vaagriboli, the language of the
nomadic Narikurava peoplef. A number of English translations are now available
and we have made use of in this book translations of H.A. Popley, W.H. Drew and
J. Lazarus with a few minor modifications.

Tituvalluvar, the author of Tirukkural has been claimed by people of many

faiths, including the lains, the Hindus and the Christians. Tirukkural is quoted in
early Tamil works such as Purananuru, and in Silappaiikuram and Mu~timekalai.Even

'The Vaagriboli translation waf recently compIeted at the Madras Christian CoUege b the
Department of Statistics,
though there is not sufficient evidence to fix the date of the work precisely, it i s genc-
rally accepted that it is about 2000 years old. TirultErural is a masterpiece of classical
Tamil poetry and it has some thing to offer to people of different nations and times,

During the time of Tiruvalluvar, Tamil was written in a script called Tamil-
Brahmi or Dhamili and it closely resembled the Brahmi script of Emperor Asoka.
Brahmi is the parent ofall modern Indian scripts. There have been many theories
on the origin of the Brahmi script-some claiming it to have evolved from the Harap*
pan script and some others claiming that it was derived from some West Asian
script. We have held that Brahmi was inventeda and that many of its signs can be
derived from a compound symbol found in the Tamil-Brahrni inscriptions, viz., a
cross super-imposed on a square. We have used this design in the front cover. T.N.
Subramaniam, a veteran epigraphist once cfslimed that Brahmi must have been origi-
nally designed for a language like TamilS but this view is not held by many other
schoIars. TarniI-Brahmi script some times makes u s e of a puIIi or dot as a consonant-
marker to denote pure consonants. We have shown elsewhere4 that the practice
of using the pulli was prevalent from very early times and a puJIi can be seen in
Anaimalai inscription. This practice is not followed in the Asokan Brahmi system
where a pure consonant is combined with the following letter and written one below
the other. The letter on the top would represent a pure consonant, -
The modern Tamil script gradually evolved from the Tamil-Brahmi pulli
system to the Pallava Tamil script, the ChoIa Tamil script and to the Vijayanagar
script which is quite similar to the modern script. The story of this evolution is
graphically presented in the book. We also observe the variation in style during the
reign of a single king like Rajaraja I or Rajendra Chola I,

Side by side with the Tamil script, another script called VatteIuthu developed
far the writing of Tamil language. Late Brahmi letters and earIy Vattelurltu letters are
practical y indistinguishable from one another. Many hero-stones belonging to the
Pallava period have been discovered i n North Tamil Nadu with htrelurhu inscriptions.
This script was in general use in the Pandya region till the Cholas took over tbat
region, It was adapted later for writing Malayalam and a degenerate form of the
script was called KoIclutbla.

In order that people may recognize the Vurteluthu script we have included a
chart of eighth century Vutteluthu characters at the end of the book. Many inscrip-
tions in the Tamil script also have some Grantha characters and Tamil numerals
and we have given a chart showing their different forms. Readers desirous of
learning more about these scripts are referred to T.N.Subramaniam's South Indian
Temple Inseripliorrs and C. Sivaramamurthi's Kalr~etiukalumEluthukkalwn and Indian
Epigraphy and South Indian Scriprs.

GEft Sirornoney and Michael Lockwood, ' The invention of the Brahmi script ', Madras
Christina Coilege Mugazine, XLVI ( t 977). pp. 3 1-33 ; Sorrl1enirof rhe Fourth Antrrtal Congress of thc
Epigrapkical Society of l&, Madras, 1 975, pp . 47-50.
. .
Vol 111, Part I I, p 1594,
Sodfh lndian Temple I~~scriprions,
Gift Sirornomy and Emmanuel Jebarajan, On the occurrence of the~#IIiin the Tamil-Brahmi
.
Inscription of Anaimalai ' NPWDim~nsiarrsin Tamil Studies, Palayamkottai, 1978, pp. 8-1 2.
 We have provided many charts at the end-of the book and indicated the sources
on which the charts are based. Some are based on published material and some
others on estampages prepared by our students from inscriptions found around
~a'mbaram. During the last few years we have been able to find new inscriptions
hitherto unnoticed by epigraphists and we have developed side-lighting photographic
ihsh techniques to copy inscriptions and have applied computer methods of
image enhancement6 and dating of inscriptions to Pallava and Chola inscriptions.
It is possible to read inscriptions directly from ancient monuments and make
an eye-copy of the letters. They are simply written down on a piece of paper as
accurately as possible. Deciphering can be done at leisure making use of the charts
in the book. , In inscriptions found on stone, letters stahd out better at certain
times of the day when sunlight falls obliquely on the surface. If sunlight comes
from an unsuitable direction, one can artificially get
- sunlight
- on to the inscription
.

from a suitable oblique angle using a reflecting mirror. Tt may be necessary to

keep the inscription shaded from direct sun so that only the reflected light
illuminates the letters. We have used an umbrella for that -purpose.
-
Ol~ecan also take photographs of the inscription. One can use photography
quite effectively at night or when the inscription i s in semi darkness. An elect-
ronic flash with an extension cord may be used in such a way that the light falls
obIiquely on the surface. In the photograph letters will stand out clearly. To get
#e correct angle an ordinary electric torch can be used to find out the position which
produces dark shadows forming an outline 01' the letters. In the photograph
letters will stand out dramatically. We have found this method quite effective and
-
t
,Z,$--

a-x
:
. _
:-

-4
I - - -
=>--
=
-

-
.
- ' - .a
-m ..
=
-
The most common method of copying an inscription is by taking an ink-
impression, First the surface i s cleaned with water and wet white paper is spread
evenly over the surface. It is beaten with a thick-haired brush like a shoe-polishing
brush. The paper will get pressed into the depression of the letters. If the paper
tears, put one more layer of thick paper and beat with the brush. Then a black
paste can be applied on the paper using n roIler or some kind OF dabber in such a
way that the paper in the depressions rcmains white. Duplicating ink comes in the
form of a paste and it can be used. Alternatively one can mix lamp-black
powder in officegum which comes in bottles. The paper should be allowed to dry
on the stone itself. Later it may be placed between newspapers and rolled.
We wish to thank the Department of Science and Technology for financing the
printing of this book and Dr S. Paramasivan for his efforts in persuading Indian
scientists to participate in the project of preserving ancient monuments of India.
We wish to thank Messrs R. Chandrasekaran, Abdul Huq, R. Srinivasan who
prepared the estampages, Dr M. Lockwood and Mr D. Packiamuthu for fruitful
ussions and Mr T. Durai and his colleagues in The Diocesan fress for the special
rts they took to bring out this book.
SF: - . I

w
-.I. - .I. _" --'? -
I
.
:--, = :.: .
r
- ->*- h-:. -

&Gift Siromoney, ' Computer techniques of image enhancemeit in the study of a Pallava '
ption ', Studies in lndian Epigruphy, I1 (I 975). pp. 55-58.

vii
 System of Transliteration* and Pronundation
VOWELS
b - T

Tami 1 Traaslikration Phonetic sy mbolg ' Approximata pronundatim

a a a u in up

4% i a: a in father
1 i i in sit
-
~qe I I: i in unique

u u rl in pdl

2!m ii U: oo in woo
6~ e e c in fed

q e e: a in plane

%4
ai ai i in site

o o o in mobile
8
Q 6 0' o in noble

*aT
au au ow in now
L

This system of iuanrlite~ationis the one coplnnsortly used itt epigrapkicnl

studies in India .
-
Tami
CONSONANTS

Environment Phonetic Approximate pronunciation

- symbols

ri; After a hard consomin?, at the k k in cake

beginning of a word and
when mute
I After a soft consonant (fi) 3 g in bangle
Between vowels R h (voiced)
l?i
fJ n in English
2 At the beginning of a word S,C s or ch
When doubled C ch in charm
After a soft consonant (ii) If j in John
Between vowels S s in see
63 P ra in ginger
i When doubled and when mute # pronounced with the
t tongue curled back
After a soft conso2ant (Q) and
in other pIaces
8 d pronounced with the
tongue curled back
sdw n in colonel pronommd
1, with the tongue
curIed back
B At the beginning of a word, t
I?
th in cloth
after a hard consonant and
when mute
After a soft consonant In) and 4 th in thee
' in otherplaces
b n n in new
Lj At the beginning of a word, P p in deep
after a hard consonant and
when mute
After a soft consonant (m) b b in rub
At other places bh
rb m m in man
rir y in yellow
j
If
/ r flap r in revive
65
1 I in sail
sir v v as in English but not
so firm
sZ) 5 I pronounced with the
tongue curled as far
back as possible
&
L I pronounced with the
tongue curled back
@ When doubled tr tr in true
After a soft consonant (Q) dr dr in drew
In other places r rolled r (rolled) in draw
& R n in pew

- x
0
00 h in loch
 hn(?jm*k - CONTENTS

@rggmp - Introduction

&@$&D ~ ~ r n rmd -
i r sl-@j$g Vijayanagar Script
(@. S.1400-1500) (1400-1500 A. D.)
drrmn~~ F G ' J ~ L W~UII-R~T
S mGdm~gprk& - Script: SaIuva Narnsirtga Raya's Vandalur
~&GlrmLd)t@&~ Inscription

L m m 3 Praise of God
mrr& Bprjq 5 ExceIlence of rain
Bbgrrri 6 ) u ~ m r o 7 Greatness of ascetics
q 9 Assertion of the strength of dharnta

J E ~ Mallikarjupia Ruya 's Somangalurn

L F ~ C L D ~ ~ ~Script:
wd~&rrhg-°m ~ r r l u f i d rQ
c s ~ 6 l s u i 6 1 ~ ~ & ~Inscriprion

11 Domestic life
13 Blessings of a good wife
15 Children
17 Love
19 Hospitality
21 Use of pIeasant words
23 Gratitude
25 IrnpartiaIity
27 Self-control
29 furiW of conduct
urnsdrnq~ m@ia - P d y a Script
(a. 8.1270-1280) (1270-1280 A. D.)
urrrbrnqwiand~m f r i t . 9 - Script: S~nduraPundya's Tirukkachur
cs&61mLG~~$g Imcrbt ion
&pddirmpurrmu 31 Not coveting another's wife
b)~rrtmpqan~mm33 Forbearance
a@dsrrmmrP 35 Not envying
Qwa%arraro 37 Notcoveting
L @ ~ @ ~ L P 39 Refraining fmm back-biting
 Refraining from idle talk
u u l d m Glsrr&arrmm 4 1
$d&wiuth~ib 43 Dread of evil deeds
sirqgwflpd 45 Benevolence
R ~ B 47
Z Charity
qs@ 49 Fame

@5@4pjQc~rrtp whimrir csma m&g - Telugu Cholrt Script

(a. s.1270-1290) (1270-1290 A. D.)
dgu~b a t G~irrumdddr&tjb&mird - Script: Vijuya Ganda Gopala's Tirukkuchur
cs&Qai61~@& Imriptiofi

Compassion
Vegetarianism
Penance
Hypocritical conduct
Absence of fraud
Truthfulness
Abstaining from anpr
Not doing evil
Mot killing
Impermanence of things
Renunciation
Realisation of truth
Rooting out of deaires

@ 77 Fate

Gurr~Curr& - WEALTH
68rngp t ~ d ~ s m f t 6~(9$a- Cbola Script
(0.cB. 970-1250) (970-1250 A. D.)
l a ~ t r ~ ~ & ranuburrkwk
l & - Script: Vira Rujendra 's Madambakkam
ssd061rLG7~~ Inscr@tion

The greatness of er king

Learning
Neglect of studies
Listening to the wise
Possession of knowledge
Correction of fauIts
Seeking the aid of great men
Avoiding low wmpany
Acting with fore-thought
Estimating strength
 -
wsalmb & m r $ j ~ r t d & ~ a d m h m ~ ~ & ScrM: Kulotunga I's
clbdGImi6)~~&~ M a n h a n g a h Inscription
99 Knowing the opportune moment
101 Knowing the right place
103 Choice of ministers
I05 Selection and employme~~tof officers
*$I@$ ~gprtiir 107 Friendship with kinsmen
OurrBsrrmrrmm I09 Avoiding forgetfulness
Q~&Oarr.+mm 1 1I The right sceptre
Qwrr@kG&rr&mm I13 Unjust government
6)w,y~eu&gQ~drwrrswro 115 Against a reign of terror
w&@i~Lb 1 17 Graciousness

@g,arrrb@grrCp&~gsaflsS;r - Script: Rajenrira 1's

~a~~bB6
s&QglliG~(@~ Tiritmaia It~scriptiorr
p & y ~ d 119 Espionage
nmLmur 1 2 1 Unflagging energy
rarpg$&ernm 123 Avoidance of sloth
edrd8m s r n ~ m m125 Manly effort
B@&a&&Jrurrmrr, 127 Hopefdness in trouble

wsd~l'caapirGgq$@yaRstir - scrip^: Rajendra 1 ' s

GdGui61 L&N
$I(gsu~rrdB~rri@k Tiruvalangadu copper pIates
- MINISTERS
OF STATE
129 Ministers
13 1 Eloquence
133 Purity in action
135 Power in action
137 Method of acting
I39 Envoys
14 1 Behaviour towards a king
f 43 Devining the king's mind
145 Knowledge of the assembly
147 Avoidance of nervousness in assembly

Wg~amLb@JWHTJIT$~
~ ~ f w g ~ n f l-k Script: Raja 1's
L~~&G~suLG~L@~&,~J,
gi@yrr~rft% Thanjnvur Irisrriprion

$rr@ 149 ?'he country

g(g& 151 Fortifications
Gurrgk ira111mmm 1 53 Acquisition of weal tIi
U mLr r i @ 155 Excellellce of the army
~
#)ep,mg I57 Pride of the army
u m ~ G
9i4 159 Friendship
~iurrgrrdgd 16 1 Choice of allies
 ugmgemur 163 Longstanding friendship
9Lq 165 Friendship with the wicked
s ~pL r q 167 False friends

p~slt'mb@gtqgwm# (Xerrtpdlh - Script; Raja Xaja Ps Makahlipurarn

r~wrmdqvd;&&6lmLG~w&a Inscripffa~z
QLlsrop~slrr, 169 Folly
qdafisurr&mm 17 1 Ignorance
me& 173 Hostility
ueais r a r r i R 175 Dealing with enemies
ucms&@prb6)pdIg+ 177 Ascertaining the strength of the enemy
z i u m b 179 Internal enemies

v~mb @ g ~ a r r gG e r t d d - Script: Raja Raja

&oduqh L & I ~ ~ ) ~ U L G L ~ &Meipadi
~ Inscr@fion
QufirurrclarLSS ~ ~ U I TIS1 U Ioffending the great
T ~Not
blu&w@B Qepd 183 Being led by women
~ ~ r n ~ am 9 da rd i 185 Wanton woman
a d r ~ m b p g r n m 187 Avoidance of drinking toddy
eg 189 Gambling
LDD$~Y 191 Medicine

egu, Cmpdsir G & d ~ h h - Script: Udtama Chola's

Ciurt~isnCAan&& &hOuLQ~(~pgm Madras Musewn plates

e4mrrr 193 Mobility of descent

rorrmrb 195 Honour
Qummm 197 Greatness
err&ppimmu, 199 Perfect goodness
~ U Courtesy
U ~ W L ( ~ L 201 )

uCjilw ~068rmh1161161) mq&gy - Pallava Script

(a. S. 550-800) (550-800 A. D.)
@ ~ s d m ~ r r tp$1~1&ddr
b - Script: Nandivurman Il's
uiq&rrhTmhW G~Cui6lt~&g Padtntkal Mattga/um copper plates
&r@USdu Qe&wL6 203 Wealth without worthy use
gmggm~mrcr 205 A sense of sham
@46)m~&m a s 207 Way of maintaining the family
q ~ q 229 Agriculture
@ggq 21 1 Poverty
BFQI213 Mendicancy ,
@ ~ m & e l b215 Dread of meildicancy
r u m u 217 Meanness

xiv
 anur&mtrund, - LOVE
@l;pl~ d w & & ~ - Scripz: Simha Visshnu's
uEirms%r&mud& 6leOGuL6t~(g& Pallankoil copper plates

g56laasrumwh@&96 219 Painat thesight of beauty

~fliruflpi~22 1 Recognition of the signs of love
qawrf&A LD@@C&223 Rejoicing in the embrace
pmLb 4 b & p m ~ & 3 d u225 In praise of hex beauty
errs$ R p f r y m ~ & f i &227 The glory of love
D F ~ $apymp&fi& 229 Abandonment of reserve
amff ajflq@&fid 231 Disclosing rumours

&dctrnfiwmu, 233 Pangs of separation

ultTiQ~~d& @F&G& 235 Languishing in sorrow
w* QagLju@~d2237 Eyes consumed withgrief
u&qg uppgib 239 The pallid hue
pcafltcu~ri.
Lb)& 241 Solitary anguish

.la&a g ~ a d h ~ $49 b - T P ~~~ d I script

d
3 ,.%,,- --- . (7 8 .clp. 2 5 0 4 3 . 9.250) (250 B-.C.-250 A. D.)
- -
i... 1 ' . I -

rb'
~ g j d ~ ~ L q g g & t-m Script: Southern
sdGrniQ~&gjl
ern&& Cave Inscripttons
flhjigmri. quLau& 243 Weeping for the absent one
s m s y i~~~m ~ & @245 Narrating her dreams
Q u r r ~ ~ ~ ~ 247 @ Lamentations at evening time
a~tjq~adr 249 The wasting of the Iimbs
Q f i @ Q t ~ m @ Bm&g& 251 Soliloquy
,?51mplugB)@ 253 Loss of feminine modesty
amfwrfidrd;rhud 255 Mutual yearning for each other
s$iru@qa&pb2257 Divining the thoughts of each other
qcaarrF&@ d3g~Lbud 225 Desire for reunion
Opi&Qerr@ qa&@ 261 Chiding the hearf
y m d 263 Feigned dislike
q w d a a L s L i , 265 Feigned anger
r n sCharm of lave quarrels
~ e r r ~ ~ s ~267
 Alphabetic Charts
SaIuva Narasinga Raya's Vandalur
Inscription
Mallikarjuna Rayab Somangalam
Inscription
Sundara Pandya's Tirukkachur
Inscription
Vijaya Ganda Gopala's Tirukkachur
Inscription
Vira Rajendra's Madambakkarn
Inscription
KuIotunga 1's Manimangalam
Inscription
Rajendra 1's Tirumala
Inscription
Rajendra 1 ' s Tiruvalangadu
Inscription
Raja Raja 1's Thanjavur
Inscription
Raja Raja L's Mahabalipuram
Inscription
Raja Raja 1's Melpadi
Inscription
Uttama Chola's Madras
Museum plates
Nandivarrnan 11's Pattathal
Mangalam plates
Simha Vishnu's Pallankoil
copper plates
Southern Cave Inscriptions of
Sangam period

w@@UT~~~L&
6 7 i ~ i T L b Q#kfifi 283 VATTELUTHU SCRIPT OF THE
b~iG~@$gj EIGHTHCENTURY
umpr#&KItT6m G+@&a&@ 284rhGRANIXA
, CHAR ACT^ AND TAMIL
L
9LQgb ~ r & ~llq.~(ylrb NUMERALS
OF DIFFERENT PERIODS

uni@ (t99$1@flPq e l e v cumme 285 Index to first h e s in T d script

xvi
&!qp&~ljLIrr& 1-77 VIRTUE

Qus~iurrci, 78-217 - WEALTH

amo&liurrsi, 218-261 LOVE

 1. As letters all have A as first,
so the world has tiadhi 87kzguvan as
first.
a3rara mutala e1utteUk 5ti
ikg. a&@#@
I pdavag musk* n U u J

rvrru, uurQaddbb~~&
QIDW@~& 2. What is the use of one's edu-
b -dT Qg5mglT&qlf n*. cation, if he will not bowbefore the
feet of Him, the a11 wise Oqe ?

I
payaw01 v w m
d tohre.gg
'& mi?rd1~
g@@& LOK-4 &fi@~TTff 3. They live far ever in the land
@w&rns ~ ~ Q E W Twrrri.
T@ above, who cling to the glorious feet
of Him, who bides in the lotus
mdamiwli €ki& -pati flower.
&cai ~glvBl*.

*&@h @@Lbou
veq-ai
*.
&@ph Q m G h q m m gj)mrr-&&y*

ilgua~cErnt&kku
GIf&firrri$@ 4. Troubles will never come to -
those who abide at the feet of the
desireless One.
itumpai ila.
5 . The twain dark deeds a h11
m@@#Fi 461~@413~ii9TTii
umi@. ne'er vex those who give the Lord,
&&@ iruvinaiyufn cErg i,raivag His rightful praise.
.-
pukalpurintir mBl!x.
6. They sfia11 live for ever who
firmly bide in tbe faultless path of
Him, Victor o'er the senses five.

7. 'Tis hard to find relief from

mental care, except by taking refuge
at the feet of the Peerless One.

8. Ualess men cling to the feet of

the gracious Lord of the wheel of
&arma, they cannot swim the ocean
of this earthly life.

9. The Read that bows not at

the feet of the Lord, of eig!!tfold
nature, is useless as a sense with-
out the power of sensation.

10. Who then can swim this wide

earthly sea 7 Not they who ding
not to rntr Lard's feet, .
 11. When rain om& regalarly
the world of mea lives on, d it is
fitting t o think of it as heavenly
food,

12, Rain produces good food for

men ; itself is food for thirsty men.

13, If clouds deceive this wide

sea-girt world, then will hunger
diet the people.

14, Tbe ploughman cannot ply

his plough, if rbc clouds do not
pour out their fulnass.

15. When rain fails all is ruined ;

but W s help lifts up again tht
ruined. So rain is all-powerful,

16. If from the sky no raindrops

fall, fresh blades of green gms will
not be seen.

17. E'en the wide ocean's wealth

will fail, if bulging clouds do not
shower their gifts.

18. There will be no worship nor

festival for gods here, should
heaven's rain fail.

19. There will be no charity nor

penance in this wide world, sbould
heaven not give its gifts.

20, The world ofmen cannot live

without water; so, too, without rain
there is no virtuous life.
 21. 'Tis the aim of Script-
lto show, the greatom ofthose who
have rwomwed all for Virtue.

22. To masure the of

ascetics is like muting all who
have died in the world.

23. The m t n e s s of those who

b o w both states, and have put on
Virtue shines throughout the world.

24. Ht who rules the sense five

with the god of firmness will become
a seed in the b f i t of worlds.
-- . -
-
- L. .c

25. hdm, hirrtself, the King of

Gods, is witness sure to the might
of him who bas subdued the serixs
five.

26. Tbe great wfil always do the

hard tasks, but little men can ne'er
do these.

27. He who h o w the megsu*

of the senses five-taste, sight,
touch, sound, smell-holds. the
world in his sway.

28. The grehess of those men

of mighty word is shown by their
secret word in the world.

29. It is impossibla to the

anger of those who'vt climbed the
hill of &m&r and stand sub.

30. The true Brahmins are the

saints, they say; for they show
kindness to all living creatures.
 31. What greater wealth is #ere
than Virtue ? It gives both heavenly
bliss and earthly good.

32. There is no m t e r wealth

than Virtue, and no greater lohs
than ta forget it.

33. Strive always to do Virtue,

unfailingly, by every means, in
every way.

34. Be pure in mind, that true

Virtue is ; a11 dse is empty sound.

35. Envy, greed, anger, bitter

words-these four avoiding, and
striving on is Virtue.

36. Say not. ' We'll try ancrher

day ' but do Virtue now : 'Twill in
dying day be undying help.

37. There's no need to say,

' This is VirtueT$way ' ;just I o ~ kat
the palanquin rider and the bearer.

38. If one does good, not missing

a single day, that will be a rock to
block the path of future births.

39, What cams from Virtue is

true joy ; all else is other and brings
no praise.

4U.. The good alone is fit to do ;

the evil should
I
be ever shunned.
 41, He Iives a true home-life,
who firmly stands in Virtue's way,
",,d is a help to the orders three.

42. The true householder is s

help to the saints, the poor and the
dying.

44. Ne'er strail be lack'.. of

children in the home of one M o
shuns vice and shares his food wicb
others.

45. If the home-life has lave and

virtue, then it will have grace and
fruit.

46. If born-life is l i v d in
Virtue's, way, what will one gain by
leaving home ?

47. He who lives home-life

worthily is chief among all who
strive.

48, Home-life that helps thdsc

outside and never swerves from
virtue endures more trials than
hermit life.

49. True homdife is true virtue ;

the other too is good if without
hult.

50. He who tives home-life

worthily ofl earth will have a place
among the gods in heaven !
 - u

cun@bsmabg y h p
51. m . h & & a ~ 0 ~ ~ 6 j m 4 4 6 ) ~ 1&&flrd)
11dr 6161r&~r& -51. She is true helpmate who,
&m&$&bIT& 6UiT@&6El~,& ak, having homely worth, spends within
her husband's means.
manaittakka minpufaiyal ikitiar ko@n
vaiattakkii! v81kkait tunai.

5 2 . ~ ~ u s r r @dmtwirmk
i @ @&mrlLa& mr@km& 52. If homely worth be lacking
m h m r r i E l & 9rr1LaguLb @&. in the wife, whatever worth there is,
'tis nothing worth.
egaimaycit tayigum il.
53, @ & 6 u ~ ~ &@dmcw& ~ F T & U T T @ & aGjTmGp& 53. If the wife .is worthy what
@dam& m r ~ &kmi-. lack is there? If she is worthless
illaten illava! nGnp8njtl u!!aten what good is there ?

54. What is more precious than

@&mmq& ~ r a LQu@&.
j a wife, if strength of purity is hers ?
pep~irperuntakka yavula ka,~peanum
'1 tinmaiyup gkap p ~ i n .
55. She, who on waking, bows
QulirQtumr5 Qudryrb ram#. to her spouse and worships no
other god, if she says ' rain ', rain
teyvan toga! kolunan to!ute!uva! it will.
peyyenap peyyum ma!ai.

58. p$e;rr@& 9fiQwrrdwrfi gmwm&p 56. Sheis true wife who,guarding

(aer$arr&g& Qc~rrridmrr6j-rG)usa%r. self and cherishing her spouse, ne'er
fails in preserving their good name.
tarkatttut tarkontar pptnit takaidara
co~Gttuccfi.wilH1pen.

57. ampar&@& smiry~~~~6iT G)bh@ msdi+ 57. What avails prison's ward
- 4
1$60p6r6@ 6rfi(3l.J@&V, for wife? Chief is the ward a f a
chaste mind.
ci.qaik&kuh fippueva~ceyyum maka!ir
1 nira&Wa MppE talai.

W, Qu&y$ Qu@Qugmri Q ~ 1 & 4 r i Gu@@@gtrqtr 58. If the wife lives true to her
q & G $ d f f 6ui=r(gLi &a@. husband, then she is sure to win
great glory ih the world of gods.
- per& perinpexuvar pentir penriicipppup
puttqir vHlum Jaku.
~1 q(S66yrFIM @Lb6)Gmblll~+6~
@&&u @e@wr~Ti~~)& 59. They cennot walk with lion-
g@uiT# &@ $#L. f ike pride fore mocking lips, whose
wives guard not their good name.
pukafpurinta illilfirkku ilhi ika!v,vHrmun
-I pi@ napi.
&&arb &ru m&$iOTmri@L D $ D ~ ~ & 60. Tke worth of a wife is a
@mkci Gup. man's good fortune ; his jewels are
his good children.
&lam enpa maeaimiijci marruatan
mmklarn nanmakkat pE.w.

13
 61. Among all things that men
can s i n , we know none so good
as the gift of intelligent children.
nta

62. The evils sf the seven births

shall ne'er touch those who've
upright children, free from sin.

63. The wise say of their bairns

' These are our wealth' ; by their
deeds will wealth come.

64. The gruel that children's

little hands have stirred is sweeter
far than nectar.

65. The touch af chiIdm's

hands is a joy to the body, to listen
to their prattle is jay to the car.

66. 'The flute is sweet, the lute

is sweet ', say those who do not
hmr the merry prattle af tbeir
children.

67. The boon that a father can

give to his son is to set him &st in
t h e council of the wise.

68. To all men in this wide

world 'tia joy when their childmn
are wiser than themselves.

a. The mothet who has heard

her son atled nobl? has greater
joy than when she bore him.

70. The good that a son a n ,do

,forhis father is to cause men to ask,
'What penance did his father
do ' ?
 E J , &r&@@b a d ~ + m r ~ d e f i # r & &a 71. Is there a bolt that can
q&i~&$Ffue& $a&. emprison love 1 The trickling tears
of loving eyes will cry it out.
.1 agpklcum unf6 a-un-tffl grvdar
puskapnir pnml t a m .

72. All for themsdves the

loveless think ;the loving e?entheir
bones for others give.

i. ~ M U ~ Q Q I ~ ~ Q S I&rfde?
Y 73. The wise say that the link of
m M u r T @ @&mu$# G$lfu?q. soul and body is the fruit ofone's
w@fuiyainta vablrkenpa B r u y i r b union with love.
k eup6tu iyainta totarpu,
G
74. Love gives rise to affection
- pmirG)u&mLb pTLiTB Rplli4. for all ;that gives rise to true fried-
mp- h a m u ~ m aatuigum
i ship.
nanpeeaum n a t b cipppu.
75. Thewise say thatthe joys of
earth and heaven are the fruits o f a
life of love.

76. The ignorant say ' Love helps

the gomi ' ; it is also a help against
evil.

77. As the sun's heat burns up

boneless things, so does virtue burn
up iovetess life.

78. Thelifeofa man whohasno

love within is like the flowering of
a withered tree in barren sand.

79. Ofwhat good are all outward

members to those who lack the inner
member of love ?

80. The living sou! subsists by

love ; the loveless are but skin and
bone.
 ~@&@#RL~uS~)
&dl d@$Gpir~bl!il
@ ~ I T @ QGlfi&@rh
I 8L Thc wealth and joy of home-
Qarir& Gum&@. life have one end, to cherish guests
and show them kindnejs.
- huntbrapi ilvii$vat e l b vimt6mpi
ern Pbmm.
&3bSlr~9b~%r8
B ~ W & L ermfl
~ ' 82. To eat oneself while strangers
U@a#d$ySi: @ $ v ~ w L .@&@. @u~~~ wait outside, e'en if the food be
immortaI nectar, is undesirable.
vimtu pugatfatiit t&ugU~ a v a
mmmteai9um v€qtalrpaa gmp.
.w@&@$#ur&bu@p%ll
~&mqi@
r n a f t s ~ rp*wrr&
b
@&@I.
mfr&&ms '83. The life of thost who dauy
cherish coming g m t 5 shall n'er be
wasted by poverty.
v a r u v ~ VaikdILrn
u 6mpuMg v w a i

&ydmrrnff$~G&rir~rn&0-mpqrbrb
~dmui?@g 84. Lalabmi with joyful h a r t
,g&@m&&l$rirq~tT* @&. will dwdl mi# him who with smiiing
face cherkheth g u ~ t s .
dwamamtu my'y8Z u ~ a i y m
mhpaxrrarntu
W i m t u 6mpuvQ~iI.
@ ~ 1 Q a & @ L b GLSW&@WIT &a&39rrrbfi 85. What need is there to sow
.&$R& rblm#grrnc$r Wtb. his land, whb welcomes guksts and
eats only what is left 7
dttm i p l v S p m koU6 v h m t p i
dwil micaiv& pulam.
k::@+@@@aiwqp$@g#r~&@@Ljurr&-
~169 86. He'll bc a welcome guest to
pb&@$# arwm;$ pquri&@. &s above, who, having derished
the parting guest, awaits the coming
m$dvirarrt~
6mpi wwiruatu @rtbppBg guest.
dvimntu vWtg hv&rkku.

@,b#&b#
f2$&~~6l#rr&@&& dl@#@& 87. Thcre is no measure to the
&kS~&$!dkar c%a~?rdfr UU&. fruit of hospitality, the guest's o m
worth is the measure alone,
hWhqdt teqpatoa gjll$i W t i g
nwmwi wvip wmn.
d,$QprrrbdfiuBp@Qpherc&uri d?@@,.&irrbfi 88. Those who have not begun to
~&~u&IT ~rrf. do their duty in cherishing guests,
will say ' We'va cherished wealth
. ~ i m p i pazmnb
p egpar vimrMmpi and now are helpfess left '.
mdvi t a l a i p ~t&s.
: . M L ~@*mu
~Bu d@f
~a#
&mLbuei)*rr '
89. Tfie m s s stupidity that does
W & W **@,
~oLQI~T~~.&& not weloome guests is poverty in
riches ; and is only found in fools.
. :u#h&d @i vinmt6rnpalfimp8
. ,&MW@i~ F * k g WW.

W ~ U@ BmpU@+d&dri,@&#@flb# 90. The Anichm dower withers

@w'h& ea6piyr6 d)@#gg. away in the vcry smelling; so at a
changing look the guast's hart
sinks.
 f w w ~
-@J ~
eirdrrdr w r l a a @ r j U + @ ~ W W I ~ @ ~ 91. Kindly speech comes from a
Ib.@un'@& a=~rrri#n&& ~ffhd. loving heart and is free fram guile ;
it is the speech of those who have
irrtm alaup p a t i d a v S hown t4e Real.
Cemponl! Zcanm*c col.

*&WLDL?,&@ f
f
9 6W& pj&p pTm~~l?&d 92. Bdter than g i h g with a
WBKW
e
m 3 &&I-. willing mind is the cheery smile and
kindly word.
m t u i t a l i ~nagE mdwwn~mtu
*P perja.

q ~ e $ ~ f r4@$&99@
* @V&a
dl-mm?@ 93. With smiling face and kindly
look kind words to speak, if from
-SIT d d pqph.
tbe heart they come, is Virtue true.
mkatSu>mwntui~ituP B U alat@q&n
ieco a.-,

m - 6 @&&fl@h
~PSYTTCDUI (~r~i+llllli@h 94. Poverty, the cause of misery,.
will never come to those who with.
joy speak kindly words to all.
mpu@untuwhai i l h
@u@umiuw lamfr$u.
-dq&~.lugbr @ ~ G ~ T G*&I J &@w,&@ 85. Humility and kindly speech
d w d m m~ f i ~ t fr % ~ . are jewels rare ;all dse are worthless
baubles.

96. Evil will fade and good will

grow in him, who, seeking the good,
speaks kindly words.

97. Speech, that does not deviate

from kindness and secks the good
of others, will bring joy in this life
and happiness in the next.

uq& #d&u@d?abrrd, agsnurqrb 98. Kindly speech, free from

LO@ @)&u$ pa&, meanness, will bring jcfy both in
this world and the next.
W y a incel mkgmaiyum

wMaTTQar 99. He, who has seen the joy that

kind words give, why does he speak
bitter words 2

100. To use bitter words, when

kind words are at hand, is like
picking unripe fruit when the ripe
fruit is tbere.
 Q @ W B@@
~@
Gledrturrm& Qedr~reg9dg mmwwllprb 101. Sen heaven and earth are
wnmhswrb &p mrRg. not enougb to repay, the help that's
given when none is received,
oeyyBma.r ceyta utavikh vaiyakmum
v-urn Hga laritu.
102. A good deed in time of
need, though small, is of more value
than the whole world.

uludr~iwrrff $cu&~&€3& 103. If we weigh the worth of

p&aro Quflgi~. help given, expecting nought, its
good is greater than the ocean.
payant0W ceyta utavi nayaatfikkiq
n a d kawlig peritu.
104. Though a kind deed be
smaller than millet seed, the wise
who know its fruits, will think it as
big as s palmyra tree.

eg& aIrn~&~&g&! ~$54 ~$54 105. The value af a kind deed is

Qsuirui~rrri ffr&d& m m r & g . not the measure of the deed, it is
thc measure of the wartb to those
utavi varaitta~nrutavi uiavi it's done.
ceyappaRZir ciilpia varaittu.
106. News forget the kindness
of the pure ;never forsake the fsiend-
ship of those who've helped you in
trouble.

107. The wise will member

through all the seven W s in the
seven worlds, the friendship of those
who've wiped away their sorrow.

108, It is not good to forget a

good deed dohe ; to forget an ill at
once is god.

109, Though one inflicts a

mortal injury, it will fade before
the memory of one good deed.

GjismkurfkpjLb
u@pj&$ a r i r q a b ~ r r l i ,~ u j & d h 110. There may be some way of
&&&gdr$ Qairr&p usfie. escape for those who kill all good-
ness, but there is none for one who
~ , rkongilrkkum
i uyvuntHm u yv illai kills a kindness done.
w n a w i konp m&a~ku.
 111. Xmpartiaiity to all, friends,
foes, strangers, is alone true justice,

112. The w d t b of the just man

will not perish, it will' enrich his
children.

113. Give upat once the wealth

g a in unjust
~ ways, even though
it may yield good.

1f 4. The just and the unjwt will

be known from the character of their
children.

Gs@Li] GIu~kcrs~Lb @duadaQg@je&gb 115. Both loss and @in wiIi

Q a f f r r ~ r r r n ~ea r r M @ k a d . corn to all ; an unwarped mind is
tBs jewel of a noble sod.
k€$umperukkmum iW8 nefiattuk
k8-i da,roxk kaqi.
116, If your mind swerves from
the right and does injustice, know
f o certain
~ that you will perish.

117. The wise will not regard as

evil, the poverty of those who walk
justly and rightly.

118. As balance tbat m-pohad

weighs rightly, unbisssd justice h
the ornament of the noble.

119. Impartiality is freedom

from crooked speech, if the mind is
quite free from crookedness.

120. To guard the interest of

others as their own, is good b u s h g
for bushes men.
 121. SeIf-cont ~ wiIl
l lead one
to the imnlortals ; self-induIger,~
will Iea d to darkat hell.

122. Guard self-control as

treasure ram ; 'Tis wealth supreue
to every soul.

123. Ifoneknows the righteous

way and controIs himself, that will
be h w n by the wise and bring
him distinction.

124. The appearance of one who,

unswerving in his duty, cmtrols
himself, is far greater than that' of
the high hills.

125. Humility is good for all ;

among them, to the rich it is w t t r
riches.

126, If in one life one controls

his senses five as the tortoise, that
will bc a safward in the seven
births.

127. Whatever you do not

controI, control the tongue ; if that &
is uncoatrolcd you will come to
grief in fauIty speech.

128. If one speaks only oac evil

word that brings injury to others,
a11 your good wilI beconie evil.

129. The wound that"$ made by

fire will heal, but the wound that's
made by tongue %ill never heal.

130. Virtue itself wiIl eagerly

join in the way of one who is free
frqm anger and has learnt self-
control .
 g@&&(gm~mu,
131. g@s& &@u& $pi~~rrdr
~ B s t b 131. Right conduct leads to
&Irsrfl@iLb ghurj @Lb. excellence ; so it must be guarded
more carefully than life itself.
o l W m viluppam tanIan oluklcarn
uyirinwn bmpap palm,
132. ud$G~rr~h&& srrke gwLwrb 6)fi#bGgjrrrb9& 132, Guard carefully your con-
G p r ) ) g r b&qoOoG$ g h . duct ; though you study thoroughly
dl virtue, this alone is true help.
parintampik Ukka ol,uUam terintampit
terinum ahtE t&.

133. g&Jbsli a m L m m @lqmto @@&wLb 133. Right conduct is the mark

@J@gQpLjurrir &@Li]. of noble birth ;if you deviate from
it, that will lead to ignoble birth.
01&k&m utaimai kutimai ilukkam
ilinta pigapmy vitum.
'134. m p i i 9 ~ l b Qarrmrmrrgri, urrrirjur& 134. Though the Brahmin forget
&~fi6)lJr@&&&
@&98; the Vedas be m y recover this by
study ;if he fads in right conduct he
marappinun Ottuk kolalalcum pasppi~g loses his birthright.
pi~wppo!ukkarikwmk ketum.
JS5. gq@wrr g m ~ r u r r & a a b&arbGurr&u 135, Just as the envious man will
~ k d me t~&&dw L I L I ~ ~ L J . lose his wealth, so he who is with-
out right condact will lose his great-
a!ukkii .Tufai@&aq likkarnpbw illai ness.
o!ukka m i l a w n uyarvu.

0. p.&p&s&@dT @csrrri agG6Urrri. @@ktK&@& 136. The strong-souled will

g$3Lb u@umk &@$a* never fail in right mduct ; they
know the ills that come from failure.
olukkattiq olkiir uravar ilukkattin
- W a m patup& kagintu.
- @@b€6&@& m&sarri Qm&mu, @~ditl5&@& 137. By right conduct men
achieve greatness ; by evil conduct
u@.
i i T l b & / ~ f i 6T&@l~d
they will get unthinkabIe disgrace.
obkkattig eyt uvar mEnmai ilukhttig
; eytuvar eytap pali.
- aQ&rr~rb p&QmraBarb gQlurrw6i;arb 138. Right conduct is the soed
e r 6 b g r b @@rbmug@. of heavenly joy ; evil conduct will
cause endless misery.
m i k k u vittaum ndIohuhm tiyo!-
- -rum itumpai tarurn.

. 6 ~ L I L I w ~ +@
~ & 6 @ ~d@a d & g111 139. Men of right conduct, even
off their guatd, will never allow their
&@&@Ufrb wrrurr@Q # r m 0 *
lips to speak foul words.
' ohakka mupiyavarkku olIiiv6 tTya
d u k k i y u m vayilr cohl. h

~=UK&G#I~@ $il, u#&J&@ 140. They who have not learnt

d f f r iq p h 0 m r srrri. the art of right living, thougb'they
a t t a t u otfa olulcal p W r . p m
have learnt much, are ignorant.
M i r qivilB t&.
&pMurr@m$r& Qufl~~~wp jr6
Qum,smu, 141. A man alive to the # o of
qpLbQ~r@& &&~rrriw& @&, [aFTd&g virtue and asllrb wltl not wnmit
the folly of dwhing another%w&
p i m n p m peffohhm pEtaimai Uattu

142. Among those who stand

outside dhatma there are no greater
foals than those who lurk at their
neighbour's door.

143. They are not better than

dead men who misbehave with the
wife of a confiding friend.

wk$$&mrnfi m&@rb @b+&y&Wyrb 144. What profiteth a man how-

Qjgr* &pid?&q s k , ever great he may be if seeks
another's wife without even a grain
of thought ?

145. A man my think li&tly of

seducing another's wife; but he
has to bear the guilt for ever.

146. Hatred, sin, fear, disgrace ;

these four wilI never leave an adul-
terer alone.

&fp6aflrumdr@dwr$wm& w&ur& d p d ~ ~ ~ m m & 147. A house holder who follow

GU&B(DLQ #QI&.
g1~1m1-r dhnrnta is one who does not desire
a g w i y a n ilvii4vS~e#g2g pisMyak! another's wife,
peqmai nayava Wan.
d p & r b Oprr&sr@ Qupr&mtn sn&CBmri&e 148. Manly excellence which
~PQ@- +%&P tw&+@ never looks at another's wife is not
nakkiita p5riil;unai dnrBrkku merely dhasmu, it is perfect conduct,
@awa?aam ol*u.
gmk@if]timriurrrQ~d&prm& mafi~$& 149. To whom is all tbe good dw
d@@@d~mdr q w & a $ r u m #r*, in this world surrounded by sca 1
ad&uri#ir yarcnip n-r vaippia To them who do not embrace
another's wife.
pligagkuriyq t6!tbya I&.

gyph~emg~urr& &q&m 6181d-ih flpirw&f,g-tu~t& 150. Even if a man is not within

Qumkrnrn ~ S W # ~ ~ L DHa. tho bounds of dkarma it is good if
wnvamiyag dla ceyi#urn pianvaraifl! he does not desire another's wife.
p o r n nayavfmd nangu.
&y.q&wrrnp& f i l f & ~ , L b $I@&uITw% stbmu) 151. As the earth bears up those
@as@m~riirQurr&@d fib. who dig into it, so to bear with
revilers is virtue chief.
akalvgrait t 8 f i h nilamp6t tammai
iwvkp pol utlal Wai.
152. Forbear always evils done ;
To forget them is even better.

@6irmt~q&@&am &@@$rflr&a&mmq& 153. To turn away a guest is

W&I)LD ~ ~ l t w ~ * rQ
i .u
L jr m ~ . poorest poverty ; to bear with fools
is mightiest might.
igmaiyd virunto~lvagmaiyd
vagmai ~ @ V & r f . mpoM,

&&&ram @I&+& G)tlnwnp

Bmpqm~mro 154. If you wish always to have .
Qurrfifl maLju@h. nobility, preserve your farbeprance
- . vEq&iqpohyu-i
tllnkamaz
M always.
P W a1dap
~ pa-
pg&prmg @&@& m m w f f i ~mwdurf 155. The wise do not esteem the
Quma&grrnrd Glur&Gur@Gum@&, revengeful ; they will esteem the
forbearing as hoarded gold.
ogutt&ai o g f W vaiyiIri2 vaigpar
poguttliraip p a p & potintu.

w&$crrikg mprre$n.@hub
Qurg$g1~Eikar5 156. The revengeful have joy
@Jn-&@& ~ ~ qq&gh
l h but for a day, the forbearing have
praise till the end of the worId.
oyuttArkku wudai iapam po,rutt&&up

157. Though others do you ill,

'Tis better, knowing, h e i r suffering, &
to do no ill.

158. By your forbearance over-

come those who in their pride do ill
to you.

159, Those who bear with the

unkind words of evil men are
holier than those who have
renounced the world,

160. Those who freely suffer

hunger are great, but only after
those who bear unkind words f ~ o m
others.
 a~Wrnlrgsmu,
161. r n a i s n @ & Qcnn&cn@@eu&p&
G)p@jd& 161. Let a man consider that
a@ang @unp @rudq. disposition whichis free from envy,
as the way of right conduct.
o!uW@k koka oruvag- neficattu
alukkiigu ilata iyalpu.

368. &@@u,&$& ~&ofirLjugjj

@)&hwmriraniQh 162. Among all the blessings
4y&am@@dr a&mro Qufidir. that can be attained, there is none
like that of freedom from envy of
vi!upp&gia ahtoppatu ill- Mftum everyone.
aIdc&ia a m i peria.
3. 4pdraBarb G w & u r ~ n & a&ur& 9p@bLb 163. He who does not rejoice in
Oupt~g~ @ c A ~ L Surrdr. the good fortune of others, but envies
it, is said to be one who does not
apGkkam v@@t8ueup8g pi~niikkan care for the wealth of virtue.
p€n8tu alukkagp pan.
-
4. a @ 6 n @ @ & y & a m a Qslirwrri ban@@& 164. The wise, who know the
q 5 d u @ u m & 3 a@bg- misery that envy causes, will not
from envy do evil deeds.
alukk8ggig allavai ceyyiir i!ukM~ig
Etam pa~p8kkua&u. -
@ g&&
, a ~ k s n au~ ~ u i r r i C i ;a@c~rr~rb 165. Envy is ill enough to
w ~ B @ qG~uxti-h
~i ug. envious men ; though their enemies
fail, that will ruin bring.
a!ukka.p up-iyarkku atuctilum om&
valukkiyum kWn patu.
. Qarr@Ltua*@aigirunk e;$prb ~ ~ @ L j u ~ a h166. The kin of those, who envy
a&u~slj) a&@&
Qe@Lb. the gifts that others make, will
surely perish without food and
koeppatu alukkanppiia c w a m utuppatijum clothing.
- wpattium iarjk k e r n .
~bjldI&y a c . p & + ~ m g~ C I R L I U T T ~ &Q ~ ~ I W Q I ~ T 167. Lakshmi herself the lrllvious
pimac11)uk mrrirp. &a&. cannot bear ;she will show him to
her sister sinister and leave.
awittu alukkQu upiflaaic ceyyaw!
tawaiyaik k@ti v i m .
unn9 @aBQefim,&
#aCi;rrr&yGTCIRW 168. Tke envy of the evil man
Py@ o&&s&8&. will destroy his wealth, and drive
him into the fire of hell.
&&k&gu enaoru piivi tirucce.mt

169. The wealth of the maq of

envious mind and the misery of the
righteous should be pondered.
neficattm fiamuii cewiylin

170. Never have the envious

become great, nur have tbose free
from envy lost their wealth,
 171. If one unjustly covets the
goods of another, it ,will bring ruin
to his family and guilt to himself.

X?a. u@uwdr QaroO&Lj u@Lju@bvCaedt~~~rri 172. Those who shrink from

#a;Oou&ea,rp #rrwuarri. injustice, will not for profit covet
others' things and commit dis-
papipayaa vehkip palipjetuva ceyyar graceful acts.
m ~ v am du paw.
173. Those who desire the true
bliss, will not for the sake of wordly
joy wmmit unjust acts.

174. The wise, who have con-

quered the senses and have attained
true vision, will not covet the things
ilamem vehkutal cemr pulamvw of others, saying ' We are in need ',
pupaiyil khpi yavar.
g76. a&@
a s a p ~ I ~ Q c v ~ S P ~u m
J Jr i~~ ~ m L @ L b 175. Wbat is the good of wide
Qov&@Qorflw 63sddr. knowledge, if men by. coveting act
foolishly to others 3
ahki akam arivenaiian y m m
vehki vegiya wyiq.
376. a@rQmaO% a@&&&
@&@& ~ u i ~ ~ ~ n r o " o176.
@ bIf a man desire8 God's grace
Q u m ~ s u t @@i
r ~ Qs@Lb. and to walk righteously, #en covets
others' goods and plans evil, he will
d v e bki iigginkap ninfla podvehkip wme to ruin.
pollata ctilak kern,
377. Oar&@ T L ~ &ha&&
Q W ~ ~ U I T4&srb 177. Desire not the wealth tbat
6Iflp~ih
LOTT&L# UW&. comes through covetousness, for
the fruit that you gain will not bring
ve~wkavehkiyh Warn vilaivayiu good.
miintar karit- payan.
178. Wbat is the w e of un-
diminished wealth ? Freedom from
covetousness of others' goods is
needed.

179. Lakshmi, knowing the

worth of men, will come to those
who, knowing the right, do not covet
the goods of others.

180. If one unthinkingly covets

it will bring ruin ;greatness of mind
which does not covet will bring
victory.
 ~P*-!!P=-@
$81. a p & q & Q ~ t d ~- rg b
ut 181. Even though one docs uot
ypo&q&bt6kp6b g)gafl@. speak of virtue and does evil deeds,
agaddifin aUa ceyiaum oman it is good if it is said of him, ' Re
p~aikQtiuen-d initu.
does not slander '.
$88. apmd@&sar Q m i 1 ~ 9 &BG9 182. It is a greater sin to smile
~ ~ c I A # @ Quir&&g
L~ pads. deceitfully and to slander others,
agagal;iiallavai oeytalig tit6 than to despise virtue and commit
evil deeds.
pupTialiip poyttu nakai.
183. yp&&@Qurw&a&rf.arrr&gjrbk& er#& 183. Death is better than a life
&/pit&#& *as& #ah. of deceitful slandering ; for death
pmhkQlp poyttuyir viiltalig dtal will bring in future the fruits of
virtue.
a,guikQm Bkkam tarurn.

gel. &T&&@ a*-p8 Qbneird~rbQerdcu@a 184. Though you may say un-
@r&ira S ~ p ~ e i : s s nGem&.
& kind words before another's face,
never say such words, whose evil
kasw,raecolligum coUqka you do not know, in his absence.
muwim pim6kkac col.
6 . #p&Q6ndsd Q p e % f i n d r @ ~ ~ R L O yp& 185. The emptiness of that man's.
~&~UUIIT ss u@~b.
r6m~~r5
@ [QcF~& mind, who w t t I y virtue praises,
is shown by his meama$in slander-
axafiwflumndcattiio anmai pumficollum ing another bebind Bis tack.
pullmaiyB,r W a p ptum.
d,@*U@* @ B V ~ &#&u@ ~ & @ h 186. The fauIts of one, who
@pccafiIfl&g&@rj u@lh. publishes the Eaults of others, will
surely be probed and published.
piganpafi kfiwlin tagpafi pUum
tisanterintu k b p pa-.
us&Q~~nR,&k ~ f i ~pdb8~8d&d
~ f i 187. Those, who do not h o w
p i L l r u i b a#&@$jwIf. how to speak happy words of friend-
ship, will by heartless speech drive
pakaecolli kelirp pirippar mhmJli away even their om kin.
I na!pi&al tW tavar.
@fi@iJ&
@~sa)lun+ &grp&rb u)~d@ri 188. Those, who are prone to
,rr&&arQarei, ajjcurri.tor-. publish the faults of their intimate
friends, what will they do with
t . ~ ~ i ykummum
ir t&mm -pi* strangers ?
, ..&ol ail& mBm.
a9Mfira8 +&@Qsrrrb m a u i yp)dd3pr&Qt 189. Surely for virtue's sake
y&Q,~brrdtanri3rrt 8ummp. alone the earth bears the burden of
those who foully slander others
qmdklu'P y m h l vaiyam pga~ndWrip behind their back.
plmcol uraipm pogai.
@i&p&@um3
gBe$p& rnr&@Pi$& 190. If everyone sees his own
@ u r(0k@iL&dtfL@j
6 faults as he sees those of others,
can any ill befall the human race ?
gum uyirkku.
 uuafb 61arrd6u
391. u r u d c u Qerr&#wrrdr
U & C I ) K ~@xi#cud
~ 191. He, who to the disgust of
c~ei,W/T@rbcrdT6lTrj u@ri,. many wise, speaks useless words,
will be despised by ail.
pall& mugiyap payagilla colluv8n
eu- euap Pam*
2S2, uuda uei,airri(y& Qcrr60sil pur& 192. To speak useless words
p i u r i e s d u QcF&&~& ,@. before many of the wise is wc rse
than doing unkind acts to friends.
payaqh palltinnus coUal nayadla
wrtsjkaq ceytalio titu.

9. pwcat]a& m*u@ Qdmeir#& ucuda 193. The speech of one who

eaF.
g61~~i@ abounds in useless words, will pro-
claim him to be without virtue.
nayasilaa egpatu coUum payaJla
pgrit turaibm urai.

pUGk6ITrK P*Q~RLO& ~~ ~ti.f&ffl'T~l~il

@@Lb 194. If one speaks vain and
ucliat9R,Qe1rsi ,
u&an r+t?i,$gr. senseless words before many, they
will deprive him of all virtue and
n a y a q M n a d y i a nikkum payan-p
goodness.
pa~pilcolpatla ralcaftu.
. @fiemro @ p i r B u r @ $&@ti uwdo 195. If the worthy speak useless
~ ~ c m L~ ~O~ R L U I I T T J (am&&. words, worth and honour will desert
them.
c I t d cisappom n M m payagila
nirmai yu?aiy& coli~.
.uiucafl&G~ird, u n r m L @ n r h m.s&mm& 196. Call him not man, who
makes display of useless words ;
u 8 a i up+ Qw-D.
call him but ' chaff of humankind '.
payaailcol p&Bm vBaai makanesal
m k b t patati esal.
.g u d a Qm&ia9m& Q B V & ~m~m iBr G a r i 197. Let the noble, if they will,
uu& p&@.
(SffiTcircu~611)fn say unjust things ; but it is wdl thaf
nayaaila colliguil colluka dx6r they should not indulge in useless
speech.
payaaila collibui nasg.
*yh
dW@~uuJ~ a@&@ 6l*lTdmnri. 198. The wise, who seek for
QuaLburudr@ d c u r t ~ Qmb, worthy things,will not speak words
-pyas ayum wiviia2ir corn of no real worth.
berumpayas illata col.
Qum@@f& Qum+ffnba&Qerrdrmr$ m a 199. Wise men, who are free
LMe?@/8iiTLB wwTi. from delusion, will not, mn in for-
mtirnta poocSntua cow maNtZrnta getfulaess, utter useless words.
@cam fFirwi yaw.
*~eirgud~ Qernkidb U U ~ ~ L Qcnc3a&i
L U 200. If you speak, speak useful
%rdd,h uu&~un&Qm&. words ; if you speak, never speak
useless words.
payatlilirc col.
eoe
 201. Evil doers do not fear the
folly of sin ;the good f ~ a anything
r
sinful.

202. As evil deeds cause ills

alone, evil deeds should be feared
more than fire.

ma. spl@~$a&T 6T&@lT$ BIU

~ t b b ) l ~ ~ d 203. To do no evil, wen to one's
Qegsyrrri&@ Q C T ~ W Fdub.
T enemy, is chief of ali wisdom, say
the wise.
aivirrd e l h talaiyegba tiya
I ce,guvkkkumceyyil vital.
204. Plan not another's ruin,
even in forgetfulness ; or virtue
will plan the planner's ruin. .

205. Commit no evil, thinking,

'I am poor ' ; if
you do, that will
make you poorer still,

206. Let him, who wishes no ill

to pursue himself, do no evil to
others.

207. Men may escape scot-frec

from every foe ; but ill deeds will
dog their steps and slay at last.

208. The ruin that comes from

evil deeds, will, as their own shadow,
unceasingly dog their step.

lit 209. If one loves himself, let -.

him not think to do any evil to
others, however small.

.210. If me, keeping in the right

path, avoids all evil deeds to oqers,
he will be free from all ills.
 211. Real kindness seeks no
return ; what return can the world
make to rain-clouds ?

232. All wealth won by honest

toil is meant for doing good to
worthy folk.

213. It is difficult to obtain

another good equal to benevoleuce
either in this world or in the world
of the gods.

214. He truly lives who bows

the way of doing good ; others are
reckoned as among the dead.

215. The wealth of the really

wise, who know their duty in the
world, is like the o'erilowing waters
of the village tank.

216. If wealth is in the hands .of

a charitable man, it is like the ripen-
ing of a fruit tree in the midst of a
village.

217. If wealth is in tbe hands of

a benevolent man, it is f i e a tree
that always supplies medicine for
ills.

218. Even in tbeir hour of want,

men with sense of duty do not
shrink from benevolence,

219. Tbe poverty of a benevolent

man is nothhg but his inability to
exercise benevolence.

220. Even if ben&nce should

result in ruin it is good even to sell
oneself for that.
sr1. gY@urriiQanrbgu ncuag nmam@Q p i m n 221. To give to the destitute is
@@63au@riLjcb)~ ,&F #cb)~&&g. true charity ;all else is of the nature
of barter.
vagiyiirkkoigu ivat8 ikaimag ~elllim
kugiyetirppai nira tupittu.
188. gCucutr~mail@& blc6nblf&$~ ~ ~ B u s L ~ 222. Begging 1s bad even if they
~&Qsv6#@& R # ~ S V$i&~. say it's proper ;giving is noble even
if there be no heaven.
nallw egigum kohltitu rnE1uMcm
illenillurn italt nangu.
3 2 8 . @bu6hrcirg@1 adewri,a m r u n s m FF@ 223. Charity free from the mean
m . em.
~ m ~ m ~ we ;i Mrw k utterance, 'I've none ' is found only 1
among rn~
ilanenllum ewarn uraiy-i ital
kula~u@iy&a kaqqt da.
884. @&@&I Brabrs u@$iSi)gpJ&#iBYlj 224. To see men begging from us
w n m h amq. is disagreeable, until we see tSleir
. iggatu irakkap pawtal irantavar pleasant face.
imukan Hnum ahvu.
&pd u@&pb &uGlmw
6 . dgg~rrri 225. The might of the ascetic is
mnbgwnri &pd& Lg&. in the conquest of hunger ; hut this
is less than the might tbatremoves
QwvBr anal paciagal appaciyai others' hunger.
m8guvk ii~alinpia.

, a56,u@@ r i & ~ s i ,q o % Q ~ r a w & 226. Remove the hunger of the

y@.
Gu@cpdr Gurr~~&srurj poor ; that is the place for laying
aggr alipaci tirttal ahtoruvag up me's wealtlr.
. pezgn poru!vaip puli.
. u f T & , ~mrP@
r uw&Lj uRm&g#Lb 227. The cruel disease of hunger
@MIsaafl @&L& &yda. will not touch him, who always
shares his food with ofhen.
piittiie rna.gii yavanaip paciegnm
tippid tigal aritu.
c~dgari~rb
m r b ~ r i4@wrrri-Qmd
, BIT(LJC~L 228. How can the hard-hearted ,

iap~&@@d@Lba&& 6mQtri. know the joy of charity? They

only hoard their wealth and lose it.
Xtwakkum inpam agiykkol tau-
vaitti1akkum varJsa wvar.
.
@LD pdwri. ear&.
&~~LBuI
@$~d3dr @C6T@&y LO&-p 229. For one to enjoy aIone his
hoarded wealth, is far worse #an
beggmg.
irattaliu inagtu maaa nirappiya
-6 tamiyar 4.

230. There is natbing worse than

death ; but
one cannot

-
 WlB
". ff&ci, *bur-
m@wtb @&h ar$rieke.
6ltlT6Pg& qswei,a* 231. Give to the poor and live
with praise. There is no greater
profit to man than W,
ital icaipata vliltal atuaallau
iitiym illai uyirkku,
d . oa3~LjurrirsgLSum6~cir&uwrl, @gSrun#&sLQsn 232. Whatsoever is spoken in
R(Y~MLD&@@@LA ye@. the world will abide as praise upon
tbat man who gives alms to the poor.
utaippiit &aiPPavaisllh irappihkkom
ivBm€lnifkum pukal.
#. @ p ~ ~ a r s & #=at#$# ye@mmQ 233. There is nothing that stands
~ U ~ & Q @@uQg,rr&~
S &@dr. forth in the world imperishable,
except f m e , exalted in solitary
om uldmttu -fa puk&UIl greatness.
pon@tu ni,lpato.ll?luif.
. firuemp fiCiryb@J &I@qm16lRgNS
& 234, If one bas acquired ex-
tensive fame within the limits of
G~t?-fi@gyq&G$Q. &a@.
this earth, the world of the gods
nikvarai *uLal e i n putawaip will no longer praise those sages who
@mtu putt4 daku. have attained that world.
.p&grbCgum& Oa@d~rcrrgrreb CITL~~IT@~ 235. Prosperity to the body of
fame, resulting in poverty to the
&&pd4adiwrdb ad@.
l l ~ ~ t W 1 k&
W- ~~ body of fie& and the stability to
the former arising from the death
of the latter, are achievable only
v i t t h k kallIil aritu.
by the wise.
a@r&@dT
qd6Ga@m@ Qfim&a86 &#&@mmff 236. If you are born (in this
G#frdr** O@lrsir@am ~ r b I y . world), be born with qualities con-
ducive to fame. From those wbo
pukalom tQmika ahtililr are destitute of them it will be better
p d t6qgmai
~ nam. not to be born.
cyfl#n-@nri. p6BGprarrri #rbrnLo 237. Why do those who cannot
KVF @ $ r n a I ~ wa&. live with praise, grieve those who
despise them, instead of grieving .
themselves for their own inabitity.

Qs&mrb Qu~du665 23%. Not to beget famewiU be

esteemed a disgrace by the wise in
npa vaiyatt&k k e b idyew- this ~ o r d .

239. The ground which supports

a bbdy without fame will diminish
in its rich produce.

240. Those live who live without

disgrace. Those who live without
fame live not.
I.
a@jwL-u
%41. aaiQBQvwthI;;)sSilbu,&& Qedcurb
~ Qum~iG)s&arb 341. The wealth of Madness is
~dwrrri85*-Lb am. wealth of wealth, inasmuch as 'the
wealth of property is possessed by
arufceIvam celvattul celvam po~tcelvam the basest of men.
piiriw kannum a.
342. p&arfi@i p ~ arnrnmsiTa
q udsut~@@ 242. (Stand) in the good path,
consider, and be kind. Even con-
Q@ggLh &sui%T.
sidering according to the aonfiicthg
nallS,@l nS$i aruB1ka pall4ga1 tenets of the different sects, kindness
teriaum aht6 t w i . will be your best aid.
3. g l @ m ~ r i @ $ 6 3 g @ J @ad&
~ B @@M~rf&i 243. They will never enter the
'
gjp@ easrb qsci,. world of darkness and wretchedness
whose minds are the abode of
ar&5rnta neiici@rk killai iru!c&nta kdlless.
in& ulakam p&al.
244- (The wise) say that the evils,
which his soul would dread, will
never come upon the man who
exercises kindness and protects tbe
w u y i r aficm viaai. life (of other creatures).
.&ad &q@rnir&~~TTTi&@ @&h ~d6lJ~~@Lb 245. This great rich earth over
whicb the wind blows, is a witness
md&mfr a r r w h esrfl.
that sorrow never comes upon the
dial aruWvkklcu illai va!iva l a m kind-hearted.

246. (The wise) say tbat those

who neglect kindness and practise
cruelties, neglected virtue (in their
pm!nidcip pocciintfir enpar a a i h k i former birth), and forgot (the
dkvai ceytoluku Mr. sorrows whicb they must suffer).
247. As tbis world is not for
those wbo are without wealth, so
that world is not for those who are
without kindness.

248. Those who are without

wealtb may, at some future time,
become prosperous ;those who are
destitute of kindness are utterly
destitute ; for them there is no
change.
249. If you consider, the virtue
of him who is without kindness is
like the pcrcepti'on of the true being
meypporu! kanmziil tEip by him who is without wisdom.

250. When a man is about t o

m# Qb6il~Lb @L&s. rush upon those who are weaker
tbaa himself, let him remember
how he has stood (trembling) before
those who are stronger than himself.
 251. How can he be possessed
of kindness, who to increase his
own flesh, eats the flesh of other
creatures.

252. As those possess no pro-

perty who do not take caw of it,
so those possess no kindness who
feed on flesh.

253. Like the (murderous)mind

of him who carries a w e a . (h
his hand), tbe mind af hm WO
fasts with pleasure on the bod of'
another (BU~R),hs no regdfor
goodness.
254. If it be asked what is
kindness and what its opposite,
the' answer would be prescrvatim
and destrucfion of life ; and them
fore it is nut right to feed on the
fteP.
255. Not to eat flesh coatdbates
to the continuance of We; the&
fore if a man eat flesh, hell will not
open its mouth (and let him out].

256. If the world daes not

destroylife for the purpose ofeating, ,
I .

tbcn no one would sell flesb fol the

sake of money.

257. If men should come to

know that fltsh is nothing but tbe
unclean ulcer d a body, let them
abstain from eating it.
Y
..*'
-=,.
.,

258. The wise, who have free4

'themselves from mental delusion,
will not eat the flesh whicb has been
severed from an animal.

259, Not to kill aud eat (the

flesh of) an animal, is better than
the pouring forth of offerings in a
thousand sacrifices.

260. AII creatures will join their

hands together, and worship him
who has never taken away life, nor
eaten flesh.
 #jab
t $ l w *&pF%pdrGpff&@ ~rrsri&"@j~d*@;)6drrurr6Qu, 261. The nature of religioui
*b@@ $ww#J B@* discipline consists, in the endurance
of the sufferings which it brings on
uganw n@pl u y i ~ ceyy&mi
~ w himself, and in abstaining from giving
tqg5 tavattir kuiu, pain to others.
262. Austerities can only J x
a0%@6umfC%upQsv& as. borne, and their benefits enjoyed,
by those who have practised them
u avamataaai
tavamum t a v 8 m u ~ ~ r k kZZkum (in s formet b i i ) ; it will be use-
ahtila rneglcol vatu. less for those who have not done so,
to attempt to practise #em (now).
&iryr/q Gcudw4 rocp&rrr;iQivril,
3 . sp@iprrri'd~& 263. Is it to pravida food etc.,
$B~QI&.
LO@@D@ lueu~ah for the ascetics who have abandoaed
(the desire of earthly possessions)
taqantilrklcuf tuppmw vEpfi magntiirkol that other persons have fo~gotten
) ya-tam. (to practise) austerity ?
84. H@&Q ~ f l s Oaw&srrav~*Basg~Lb 264. If (the ascetic) desire tbe
w e d * fiw,&#r& a@&. destruction of his enemies, or the
aggrandizement of his friends, it
o m &,dmwan!&@ S W U M ,
will be effected by (the power of)
- e ~ i tavattiin
q varum. his austerities.
6. kgdarqu Qar&w~p.~un& aaatr~surrdQ, t ~ l l j B t a ~ I ~ 265. Religious discipline is prac-
cspau4uir Lf@Lb. tised in this world, because it secures
v&&iyavCntiy&i keytala oeytaym the attainment of whatever one may
wish to enjoy (in the world to come).
iqfu muyalap p a w .
266. Those discharge their duty
d~u&Qe&atnifa m e q i uL@. who perfam austerities ; all others
accomplish their own destruction,
tavahyv& t a r i k m f i ceyviimag gdEr through the entanglement of the
avaBceyvi?ir8ceCiyut pattu. desire (of riches and sensual
pleasure).
i &LB~L~ L~
G)um&udl 267. Just as gold is purified as
~ ~ 8 5 ~urn$&@.
8 Qgr,&@,,& hated in the fire, will those shine,
who have endured the burning of
~uWupnurrgonp81 olivi$umtungas pain (in fiequent austerities).
~ ~ O n@ki,r
C Upavmkku.
~

268. All otber creatures will

&g&J Q~&anLB Q#jrr@h. worship him who has attained the
control of his own soul.
Wguyir tiharap pe~fiqaiEgaiyq
; awnuyi r edm tolium.
*@pill @@##,@ OptT&pdlr
s(M&@I~ 269. Those who have attained
&pa ~ . h L j uLtQ I ~ ~ & @ . the which religious discipline
confers, will be able also to pass
.& kutittalum kai&pun n 6 ~ 1 d i ~ the limit of Yama (the god of
:&@ tJaippat %avar&u. death).
270. Because there are few who
practise austerity and many who
do not, there are many destitute sad
few rich in this world.
2. #@tF 106iU7'&#lT(tT ~4m@wlfrd
& rb 271. The five elements (of his
body) will laugb within him, at the
*a&@@ piebe
feigned conduct of the deceitful
vaiica manattan pat,inoilukkam Pft@kal minded man.
aintum akatte d w n ,
272. What avails an appeamnw
(of sanctity) high as heaven, if his
mind suffers (the indulgence) of
conscious sin.

t
.a. ardaB& @bulurr&ru&apbQuPpLb 273. Tbe assumcd appearance of
power, by a man wba has no power
yd&-@ Gurri.&&urir@ gipg&.
(to restrain his senses and perform
valiyil ~lilaimiyiigvalluruvam pe,r,ratn austerity), is like a cow feeding on
puliyi*M part- tam. grass covered with a tiger's skin.
274. He who hides himself under
the mask of an ascetic and commits
sins,is likea sportsman who conceals
himself in the thicket to catch birds.

275- T ~ false
E ond duct of those
who say they have m o ~ o e dall
desire will one day bring them
sorrows that will make-them cry out,
Oh !what have we done, what have
we done.'
276. Amongst living m m thhe
are none so brd-hearted as those
who without fomking (desire) id.
their heart, f&ey take the
appearance of those who have
forsaken {it).
277. (The world) coataip~per-
sons whose 0,utside a m t s (as
fair) as the (red) seed of t4t A h O
but -whose inside is as black us the
nose of that seed.
278. There are many men of
masked conduct, who p d o m their
ablutions, and (make a show) of
greatness, while &eir mind is d e f l d
(with guilt).
279. As, in its use, the mow is
crooked, and the curved harp is
straight, so by their deeds (and
not by their appearance), let, (the
wprigbtntss or csookdsess of')mgg
be estimated.
280. There isao need ofr &am.
crown,nor of tangled hair, if a mq,
abstain from those deeds wa&h &ti
wise have condemned,
 adtcirmsmu,
b81. a&mmmro c8m&wrr& n&uw& crb&apn 281. Let him, who desires not
&&w~rmu, cn/T&&#& (a&"* to be despised, keep his mind &om
(the desire of) defrauding another
e m a i venrnvatl egpQ esaittoft~um of the smallest thing.
kal!Smai kkkataa ncficu.
382. e&ar&976i, a & m ~ r b@CIS L ~ ~ M U I T ~ &282.
YT &the thought (of sin)
Even
adrw&msi, a M w h mar&. is sin ; think not then of craftily
stealing the property of another.
atttH1 u&~lumtit5 pigaqpo*
ka&~tWkalvern eml.
188. dm&@& 4 8 w +&rlb .qmdp@# 283. The property, which is
Gurrguk Qa@rb. acquired by fraud, will entirely
perish, even while it seems to
kafavigS1 akiya akkam abvi,mtu increase.
&vatup6lafr: b m .

884. ~smatil&;& L&&I B C I T&

~&&&
&a& '284. Tbe eager desire of defraud-
d?~Ir.b39@ll)Lb
#i@r6. ing others will, when it brings forth
its fruit, produce undying sorrow.
kabvigkan kaagiya htal vigvi&q
viya vilumam tarum.

res. ~ * Y ~ L FU~ & B ~~radraajalj 285. The study of kindness, and

Q u m t k ~ r l j q ~uirtfhrri,adr
i @&. the exercise of benevolence is not
with those who watch for another's
d k a r u t i anpufaiya rgtal poru&arutip forgetfllaess, through desire of his
pocciippup pikppiirkap il. property.
fldrQqypl
8 6 . . &6~~d&a&i rcnd&a& 286. They cannot walk stead-
fastly, according to rule, who eagerly
desire to defmud others.
kagiya Mta lavar.
287. T h a t black-knowledge
*pb @@pn-fe& a&. which is called fraud, is not. in
those who desire that greatness
ka!avewum Um,ri vsmai awggum which is called rectitude.
&;gal purintiirkag il.
8 . d m a @ & ~ rQfi&~,.$
~+ ~pLi)@umbu@@)pb6lb 288. Deceit dwells in the mind
tlsmwfltpirk GpgRdil spy. of those who are conversant with
fraud, even as virtue in the minds
ahvarintiir neficat tagampala nirkum of those who are conversant with
b.avagintiirriefici~karavu. rectitude.
.w w & a QeItramkGs datri.6mwgi,1 289. Those, who are acquainted
LD@mprrr a@@@ #6UTj. with nothing but fraud, will perish
in the very comtuission of trans-
afavalla ceytW5 v i a r wavalla gression.
manaiya tens tavar. ,
&&e~rrtb@g966Tmrb &dfi@h
&&w~~#Tri.&@& 290. Even their body will fail the
cdmiw 4&'%5 fraudulent ; but even the world of
the gods will not fail those who are
kalvbkkut taflum uyirnilai kaffirkkut free from fraud.
W u putt5 lulaku.
 &
:. .-- -;:
'I.
1:
 mrr&mu, rrrrrr5uOQI~ urrQpt$lc+ u~Qgsr&arb 291. Truth is the speaking of
~ m r gj)argj
o Q)srrw&. such words as are free from the
least degree of eviI (to others).
vsymai ewppatuvatu yiitedq @tongum
timai ilgta colal.
292. Even falsehood has tbe
nature of truth, if it confera benefit
that is free from fault.

293. Let not a man knowingly

tell a lie ; for after he has told the
lie, his mind will bum him (with the
memory of his guilt).

294. He who, in his conduct,

preserves a mind free from deceit,
will dwell in the minds of a11 men.

295. He,who speaks truth with

all his heart, is superior to tho*
who make gifts and practise austeri-
ties.

Qunfilullr~Ln ya@&(h,srlirummm 296. There is no praise like tbe

gi6imr *cp(yO #@&. praise of never uttering a falsehood :
without causing any suffering, it
poyyiimai a m pukaW eyyhai will lead to every virtue.
ella qgamum t a m .
297. If a man has the power to
abstain from fabehood, it will be
well with him, even though be
practise no other virtue.

298. Purity of body is produced

by water and purity of mind by
truthfulness.

299. All lamp of nature are not

lamps ; the lamp of trutb is the
lamp of the wise.

u n ~ m ~ ~sj a u s~~ ~b
a y ~ ~ ~ jwr& T & Q ~ ~ R & @ ~ 300. Amidst all that we have
wrti,ma>rrrd& fip. seen (described) as real (excellence),
there is nothing so good as truth-
y8meyyiik kap$avar& a
li egaittongum fulness.
vliymaiyig nalla pim.
 301. He restrains his anger who
restrains it when it can injure ;when
it cannot injam, what does it matter
celliettuk kap@a ciWkiipp8g alli~ttuk
whether he restrain it, or not?
Wckiaeg kWl&1 en.
802. ~ 6 d 0 ~ 1 ~ .Qrnb$~Q~&sB)~&arb 302. Anger is bad, even when it
@&.3y~eaf)& gu d p . cannot injure ; when it can injure,
eella itattuc ciwntitu celliwttum there is no greater evil.
ilatania tiya piga.
803. rop&& 6hw@dnuu r & m m i @ l b 303. Forget anger towards every
dp&#6& 6U@Lb. one, as fountains of evil spring from
pmgattal vewyai yirmS$gm tiya it.
pigattal atanfig varum.
304. Is there a greater enemy
than anger, which kills both laughter
nalraiyum uvahiyumkolhun cigattin and joy ?
pakaiyum 4av6 pip.
8 0 6 . ~ d r h , & f i i r d rardii@* @m&~rr&~i
atrwm&wr& 305. If a man would guard him-
p & W u Q ~ m & s L b Bar&. self, let him guard against anger ;
I
taoaaitt8a kiildrin cigaikWra kavBkirfil if he do not guard it, anger *ill
kill him.
tagrtaiye kollum cinam.

306, The fire of anger will bum

up even the pleasant raft of friend-
ciftame~umerntiiraik kolli iaammnum ship.
b &nappupaiyaic CUW.

307. Destruction will come upon

him who regards anger as a good
thing, as surely as the hand of him
who strikes the ground will not fail.

308. 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 a man never indulges
anger in his hea~t,he will at once
obtain whatever he has t h o w t of.

310. Those, who give way to .

excessive anger, are no better than
dead men ;but those, who are freed
from it, are equal to those
freed (from death).
 311. It is ihe determination of
the spotless not to cause sorrow to
others, although they muid (by so
causing) obtain the wealth which
confers greatness.
312. It is the determination of
the spotlea not to do evil, even in
return, to those who have cberisbed
enmity and done them evil.

I
313. Qsujuroei,Qs@~ri&p~rb @&epQeGgd& 313. If aa ascetic inflict sufferjag
&&WIT dwiOL6 ,@a&. even on those who hate bim, when
be has not done them any evil, it -
. ceyyzimal cem&kkum iaaata ceytapin
will ahemrds give him irretrievable
u r n viIumam tarum. somow.

I
@g&ci,amripraw
814 . @&@Qetir gs~c111~~ 314. The (proper) punishment
p&wruA Qffrir# QbJLd. to those who have done evil (to
you), i to put them to shame by
iaMcey t&ai o.yuttal avamQa showing them kindness, in return
nanuayam ceytu vital. '
and to forget both the evil and the
good done on both sides.
$935. *#&@r ~ M LQ@@&pin13
IT 315, What benefit has he deri-
$6 C % ~ T T ~ U / @lJIT,@@k
T& 6-L . ved from his knowledge, who does
arivim &uva tu9M pigitim6y not endeavour to keep off pain
from mother as much as from
tann6-41 p6Mk katai. himself?
16. mm&r& awri&pmeugd~egmtn 316. Let not a man consent to
@w&@Lb fi~kaaiirQslud. do those things to another which,
in@ enattan uqarntavai tunarnai he knows, will cause sorrow.
vagturn pigin@ ceyal .
317. It is the chief of all virtues
mrr@RJQffrir wrrmm $&. not howiag1y to do any person
evil, even in the lowest degree, and
at any time.
miiqiicey mi talai.
a. g5&@@u43ffs@
@d?@carln #dSrrrnfl~rr* m6kLassrrQsvIr 318. Why does a man inflict
r o & ~ ~ ~ & @ QtftuGi). upon other creatures those suffer-
ings, which he has found by ex-
tagnuyirkku inmrnai thxivitn epkol6 perience are suffkringsbto himself?
ma~~uyirkku inW ceyal.
. & p f e i ; ~ @ d t~@usdr
p~ Qsti~dnrPt#loat@pke 319. If a man inflict sorrow upon
r9@ues&~ r r O uw , ad. others in the morning, it will corn+
pigrkkui@i mupakal myyip tamaLLuiod upon him unsought in the very
evening.
pi*- t-6 varum.
Ggrruim4irtwmrb Q ~ r r ~ i r C a s d ~ @LO~VWTL~)
~rr~+ 320. Sorrow will come upsa
O$rt&&mu, ChiirQJuwri.
.&5yeUrn n6pceytik mElav&xt n6yceyygr
[Gprrrir(aelirwmri those who cause
xun
therefore those, w o desire to be:
free from sorrow, give no pain to
.&yiqmi v e ~ t upavar. others.
5
 321. Never to destroy lie is
the sum of all virtuous conduct.
The destruction of life leads to
every eviI.

I
32s. u@&~Qdar@ u&*dlf @ r b i / ~ &i , a r r r i I
- :.- 322. The chief of all (the virtues)
which authors have summed up,
Q~rrg$pni@a;u& ~ d s u n $@a. is the partaking of food that has
pakuttu~tlipalluyir 6mputal ntilh + been dared with others, and the
tokuttavalt?yulefun talai. preservation of the manifold life of
other creatures.
323. Not to destroy Iife is an
incomparably (great) good ; next
to it in goodness ranks freedom
from falsehood.

324. Good path is that which .

considers how it may avoid killing
any mature.

6 . @&a&@ $&rraeira&c(lsornhGbrr(baW66M 325. Of all those who, fearing

W n d r p&.
Qsrt9armr~ the permsnence of earthly births,
have abandoned desis be is the
nilaiailci nittad ~~ kolaiaiicik chid who, fearing (the guilt of)
murder, c~lsiders how he may
kolliimai ciilvi& talai. avoid the &truction of life.
8 . Qarrdwrraru Om@srrsLr C l i q p ~ a i r r r Q
*IIT@~T& 326. Yamti, the destroyer of life,
'

QeAlar~ euR@x~rdr [@mfiiJ will n@ attack tbe life of bim,

k o l h u i rnekoq ~ ! u k u v i viiInabb1
i~ .
who acts under the determination
+

of never destroying life.

.r cellHtu uyhg~uiikQu.

327. Let no otlc do tbat which

@&~IrPkB&@Lb &tiar. would destroy t4e life of another, '

tamuyir nippigum ceyyqrka t5npidtu although he should by so doing,

tosc his own life.
iwuyir nikkum vinai.
W 8 . p&(yer6 &.sib QurflQpd@~ m~M@&eaii 328. The advantage which might
Gartdr(y@ *&arb aaL. flow from destroying life in sacrifice,
is dishonourable to the wise (who
namkum gkkam peritegigum ~~r~ renounced the world), even althougb
komakum gkkam ka*. it should be said to be productive
of a great good.
329. Men who ,destroy life are
y*mm 6l~fl6urp r i&#. base men, in the estimation of those
kolaiviwiya m ya pdaiviqaiyar who know the nature of meanness.
pugmai terivEs d a t t u .

. edfia~rb96-k$d@urif m&u ~ C F & I + I1h19& I 330. (The wise) will say tbat m a
of diseased bodies, who live in
Gl&dam&gmm@Bclaw Kfsuri.
degradation and in poverty, are
uyirumpiq nlkkiyiir agpa ceyirugampig those who separated the life from
cell5tti v Z k i yavar. the body of a w l s (in a former
birth). .

67
 @burrmu,
331. $&WIT@ w@,p, $&dm rn&~timw@d 331. That ignorance which oon-
y&m@ wrrsliaTmm aanL. siders those things to be stable which
nillata vasrai nilaiyina e w w u m are not so, is dishonourablc (to
the wise).

332. The acquisition of wealth

is like the gathering t o e of
an assembly for a theatre ; its ex-
penditure is Iike the breaking up
of that assembly.
333. Wealth is perishable ; let
those who obtain it immediately
practise those (virtues) wbicb are
imperishabIe.

334. Time, whicb shows itself

(to the ignorant) as if it were
something (real) is in the estimation
of the wise (onIy) a saw which cuts
down life.
335. Let virtuous deeds be done
quickly, before the hiccup comes
making the tongue silent.

336. This world posmes the

greatness that one who yesterday
was is not today.

337. Innumerable are the

thoughts whicb occupy the mind
of (the unwise), who know not that
they shall live another moment.
I

338. Tbe love of the soul to the

body is like (the love of) a bird to
its nest which it flies away from and
leaves empty.

339. Death is like sleep ; birth

is l i b waking from it.

3 4 0 . q&@d
dmu)&@&.gy QssnMmm ~ 1 - r b & ~ 1 340. It seems as if the soul, which
I
a&@& %d/+&@. takes a temporary shelter in a body,
I pukkii amaintin.~kollb u m p i ~ d had not attained a home.
tuccil irunta uyirkku.
 341. Whatever thing a man has '

renounad, by that thing, he can-

not suffer pain.

342. After a man has renounced

(all things), there will still be many
things ia this world (which he may
enjoy) ; if he should desire them,
let him, while it is time abandon
(the world).
343. Let the five sense6 bt
destroyed ; and at the same time;
let everything be abandoned that
{the ascctic) has (formerly) M,

344. To be altogether destitute

is the proper condition of those
who perform austerities ; if they
possess anything, it will change
(their resolution) and brmg them
back to their confused state.
345. Wbolt means the addition of
other things to those who are
attempting to cut off (future) births,
when even their body is too much
(for them).
546. ur&6raugij n&gg/ib Q ~ & @ ~ ~ & u
a rIdT@&
rii@ 346. He who destroys the pride
e&@ e m a r b y@ljrb, which says ' I ', ' mine ' will enter
a world which is diflicult even t o the
ysisenatu eanum cemkkwsupps~v8g8rkku god's to attain.
uyamta ulakam pukum.
347. orr rows will never let go:
their hold of those who give not up
their bold of desire.

348. Those who have entirely

renounced (all things and all desire)
are the greatest ; all others wander
in oonfusiod, entanded in the net
of (many] births.
,349. At the moment in which
desire has been abandoned, (other)
births will be cut off;when that has
not been done, instability will bc
seen.
350. Desire the desire of Him
who is without desire ; in order to
renounce desire, desire that desire.
 351. Inglorious births are pro-
duced by the confusion (of mind)
which considers those things to
be real wbich are not real.

352. A clear, undimmed vision of

things will deliver its possessors
from the darkness of future births,
and confer the felicity (of heaven).

353. Heaven is nearer than earth

to those men of purified minds who
are freed from doubt.

354. Even those who have all

the knowledge which can be attained
by tbe five senses, will derive no
benefit from it, if they are without
a knowledge of the true nature of
things.
355. m e ) knowledge is the
perwtion concerning every thing
of whatever kind, that that thing
is the true thing.

356. They, who in this birth have

learned to h o w the True Being,
enter the road which returns not
into this world.

357. Let it not be thought #at

there is another birth for him whose
mind having thoroughly considered
(am it bas been taught) has lmown
the True Being.
1 3 5 8 . SpirQu&gyrb Cumgmm BLsB @prSQu&mLb 358. True knowledge consists

I
QS&QUIT@ mrdwug dflq. in the removal of igaorance ; which
pirappeaam pWstimai n-*c cimppea~um is (the' cause of) births, and the
perception of the True Being who is
cempod kiinptu arivu. (the bestower of) beaven.
5 5 9 . errriq-ri$s m&g$&~B
emf4 Qcs~wQd 359. He, who so lives as to know
G$rrit.
~ l r f f $ ! i ~ I~rrk,ej@
T Him who is t&e support of ail things
and abandon all desire, will be freed
&rpuwtntu &pu kepolukip magalittuc from the evils which would other
cartar5 &tam nay. wise cleave to him and destroy (his
efforts after absorption).
k 3 6 0 . smmr6 GJa@dmwd;arb @mew@&@& 360. If the very names of these
prrrad.(aa~ai(aa@d Gprlir. three things, desire, anger, and
11 k h a m vekug mayalckam iv- confusion of mind, be destroyed,
then will also perish the evils (which
&n kefawleplm n6y. flow from them).
 361. (The wise) say that the seed,
which produces unceasing births,at
all times, to all creatures, is desire.
avhnpa ella u y i r h e f i iisigvm
I tavkp pimppiawn vittu.
362. If anything be desired,
freedom from births should be
desired ; that (freedom from births)
v6qtuMil V@@~LYpiavihai mrgatu will be attained by desiring to be
vgg- v&@ varum. without desire.
963. ~ w ~ ~~~
~ d@Q,s&#rb
~ r nabrqrlh,
o 363. There is in this wortd no
excellence equal to freedom from
u.Ir&@fb *ooaGI$tTli&l~ @&.
desire; and wen in that world, there
v€q@maia m vi!uocelvant iqtillai is nothing like it.
finturn ahtoppatu il.

964. g~athrntom k u g ~ ~ l r & & m umbpp

r 364. .Purity (of mind) consists
arr&ywmur ~ W & L 6u@LiI. in freedom from desire ; and that
(freedom from desire) is the fruit
t~uymaieapatu avavinrgai ma.atu
of the love of truth.
vhymai v5qw varum.

1465. a@p~lrri
cirdurrri a p r r q & y r i ro@nnpurrri 365. They are said to be free
a@@& a @ p s*+. (from future birth) wbo are freed
from desirq ;all others (who, what-
auravar eapa av3arrZir w ~ r ayZii r ever else they may be free from,
a@ka anatu i lar . are not fteed from desire) are not
thus fee.
366. It is the chief duty o f (an
w&@l3u afirpjLb e r r . ascetic) to watch against desire
aacuva t6rum am* oruvanai with (jealous) f a r ;for it has power
to deceive (and destroy) him.
vaficjppa t6rum av8.
. *c3lm&* &IP, ~ kn
~@&% d & 367. If a man thoroughly cut off
@T&'@W*@ wa4.b.
LDIT@&? all desire, the deeds, which confer
immortality, will come to him, in
aviivinai Bga apppjia tavavjgai the path in which he seeks them.

368. There is no sorrow to those

who are witbout desire ; but where
there is desire, (sorrow) will
a-viiilhrk kiKkun tugpmh tw@l incessantly come, more and more
incessantly.
@&u& am~ru~
$&@Lb +IKUITQW&~@ 369. Even while in this body,
.&&u&g& g*u& Gacs+&. joy will never depart (from the
mind, in which) desire, that sorrow of
e r n iwi~a,rItiu#umavavengum sorrows,has been destroyed.
tunpwi ketia.
&tt~pattu1

370. The removal of desire,

whose nature it is never to be
satisfied, will immediately confer a
nature that can never be changed.
3 7 ~ a g ~ ra
rpr
46barb ~mddskrmmmeGQuma& 371. Perscverstnce comes from
Gur~~ir~€ n2
sgii
, ir&g~a+. a prosperous fate, and idleness from
Wig1tbggum waiviamai kaippard an adverse fate.
p6kiilgl t6nmm mati.

372. An adverse fate produces

folly, and a prosperous fate pro-
duces enlarged knowledge.

373. Althougb (a man) may

study the most polished treatises,
the knowledge which fate has
decreed to him will still prevail.

374. 'There are (through fate)

two different naturesin the world,
hence the difference (observable
in men) in (their acquisition of)
wealth, and in their attainment of
knowledge.
375. ~ ~ & C U C ~ )a
QQ
I i,611r~*@
~IUBUR-& guqLb 375. In the acquisition of pro-
pdm6u4urrrb G&&GWrb 63ri1u@@. perty everything favourable be-
comes unfavourable, and (on the
nalIavai ell&* tiyaviim tiyavum other hand) everything unfavourable
nalhvh celvam ceya,yku. becomes favourable (through the.
power of fate).
376. 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.
amdbtudmncib Gsm4
377. qg&jgir&cue%@ 377. Even those who gather to-
Caprr~&p-rfiBpjrSa w $ ~ d &la. gether millions will only enjoy
vakuttas vakutta vakaiyall&lk6fi them, as it has been determined by
tokuttiirkkum tuyttal aritu. the disposer (of all things).

#Ljq~POmirri epWr6v
37 8 . ~pirurrri~6k 378. The destitute will renounce
m i ~ a@qh
n ad&. desire (and become ascetics), if (fate)
do not make them suffer the hin-
tw8ppilrman tuppura vjllar u~arpiila
drances,to which they are liable, and
Ma kaliyum enin. ' they pass away.
379 $ & T @ ~ ~ ~ A~
F& ~ v ~ Y&
T& Tfr
T&&
ucyTi ~&p~&&rrd 379. How is it that those, who are
c&w,i? u@du6$&6u&. pleased with good fortune, trouble
themselves when evil comes (since
both are equally the decree of fate) ?

380. mu@,& @ugarsdlwqsn m#61@@

n 380. What is stronger than fate ?
@@w@
iimh~b
s@&- If we think of an expedient (to
avert it), it will itself be with us
G!ir pvali yiiivuja maggon;u
before (the thought).
ciibwn tiinmu tugurn.
 381. He who possesses these six
things, an army, a people, wealth,
ministers, friends and a fortress,
is a lion among kings.
*
@&pmdr@&
38 2 . a@&trmu, ~ : 4 a ) 8 iafl&&rslb 382. Never to fail in these four
I
sr&srrmu, Gm@&fik BwQvy. things, fearlessness, liberality,
i wisdom, and energy, is the kingly
akSmai ikai a_riviikkaminnitbin
character.
e f i a ventark kiyalpu.
L
j 383. m & r r r a m &&a8 g a d ) q c o ~ s m@@&glb
&8csrr $w(g& uat+&g.
383. These three thingti, viz.,
vigilarrce, learning, and bravery,
tMk8mai kalvi tu~ivuptimaii-6- should never be wanting in the
ruler of a country.
nhikil nilaaii! pavarkku.
3 84. apGdn@La;rr g&@mm $$P uptd?g&%m 384. He is a king who, with
rprtarrb L6mLU.J gp*. d y modesty, swerves sot from
luW4 talIavai n-Wi magagi lukk8
a.ga~i virtue, and refrains from vice.
a n a m utaiya taracu.

385. He is a king who is able to

acquire (wealth), to lay it up, to
guard, and to distribute it.

386. The whole world will exalt

the country of the king who is easy
of access, and who is free from harsh
]=4Pwe.

387. 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.

5 8 8 . ppimfl6,drirg arrLjumfig@ rocfsrarrir m & & i g 388. Tkt king, will be este&ed
@mpQtudrg;lrmwiari u@h. a god among men, who performs
muxaiceytu Hpfl.r.mmaanavaa makkah his own duties, and protects (his
igaiyearu vaikkap palurn. subjects).

3 8 @ .Q~sBmailjuBQmr@Qurrak(grbu & q a ~G~rbgri 389. The whole world will dwell

a&apai&8@$ pare. under,the umbrella of the king, who
cevikaippac corporukkum panpumi vsntag can isear words that embitter the
kavikaikkilt tankum ulaku. ear.

f lp M s i m d pj~p,Gumrbud,
, Q a r r s ~ ~ u aQ prcip~rh 390. He is the light of kings who
am~ourrerbCBQI$~+L Qdsrrd?. has these four things, beneficence,
ko~iyalice6k61 kuti6mpal nSQkurn benevolence, rectitude, and care
for his people.
as* aerpL &$UCII)W 66,&gLg6ir 391, Let a man learn thoroughly
wbatever he may learn, and let his
a9@@b 9 s - conduct be worthy of his learning.
mica h p p k kagpavai kagppin
n i g h atarkut taka..

392. Letters and numbers are

the two eyes of man.

w * ~ m ~ l u r w&uafTj
i bl;@CB@ri. (yrw$$@fl&@ 393. The learned are said to
q & ~ m ~ u rdb&i)a)rr
i pall?. bave eyes, but the unlearned have
(merely) two sores in their face.
ka~utaiyarenpavar lcag6r mukattiranw
puwudyar kalla tavar.
&nrliu& p ? b k q*&mil dl##& 394. It is the part of the learaed
.3qk&G$ qaarri. Qpm56)&* to give joy to those whom they meet,
and on leaving, to make them think
uvappat talaikkligi d!ap pirital (Oh ! when shall we meet them
agaitt2 pulavar toiil. again).
395. The unlearned are inferior
to the learned, before whom they
stand begging, as tbe destitute
before the wealthy.

396. Water wiil flow from a well

in the sand in proportion to the
depth to which it is dug, and know-
ledge will flow from a man in pro-
portion to his learning.
397. 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 learning, whicb a naan
has acquired in one birth, will yield
him pleasure during seven births.

399. The learned will long (for

more learning), when they see that
while if gives pleasure to themselves,
the world also derives pleasure from
it.
400. Learning is tbt true
imperishable riches ;all other things
are not riches.
 401. To speak.in an assembly
(of the learned) without fullness
of knowledge, is like playing at
chess (on a board) without squares.

I
401). a&~lrgrrtQerrBarr ~ ~ 9 cwhuBB~@& ir 402. Tbe desire of the unlearned
@&am&& QuaB~lr(5pP pplgy. to speak (in an assembly), is like
a woman without breasts desiring
kalliZtii~cogkg murutal mulaiyiranturn (the enjoyment of) woman-hood.
illiitill peqkiimur p p .
PUS. ss&wrr ~ 6 y @ f i I$,d$&slttf s&ytfcspgirr 403. The unlearned also are
@@ke;ilQu@&.
QtFrr&irourr very excellent men, if they h o w
how to keep silence before the
kalla tavarum naqidlar MHrmun learned.
. wlla tirukkap pegin.
404, Although the natural h o w -
ledge of an unlearned man may be
very good, the wise will not accept
it for true knowledge.

405. The self-conceit of an un-

famed man will fade away, as soon
as he speaks in an assembly (of ?he
learned).

406. The unlearned are like

wortbless barren land ; ali that can
be said of them is, that they exist.

407. The beauty and goodness of

one who is destitute of howledge
by the study of gat and exquisite
works,is like (the beauty and good-
ness) of a painted earthen doll.
48. Wealth, gained by the un-
learned, wiIl give more sorrow than
the poverty which may come upon
the learned.

409. Tbe 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.

dm&Qa.r@ d c b & &tairwrf @)aLewsi, 410. As beasts by the side of

s)@cs~rr@ q$ksr urwri. men, so are other men by the side
of those who are Iearned in ale-
vilaiko~urnakkd aaaiyar i l M
brated works.
hggSr6p15~ yavar.
 b)e&w&~i)dt&lbdlw& ~&&F&wLLI
Q~&&Qsd~w& 411. Wealth (gained) by the ear
G)b&~$a
G)mdl6llff$@&U. is wealth of wealth ;that wealth is
the chief of all wealth.
celvattu! celvafi oeviccelvm acoelvam
celvattu le118ntalai .
4 18. Qb&di@csr &&tang O u r @ ~ 412. When there is no food
611fi&#&@Lb R& u@&. for the ear, give a little also to the
stomach.
., oevikkum vilkita p ~ k cigitu
u
vayi-&urn iyap papun.
418. Q~&4wwb7Os&,&
)P ~dqmddr
' ~ ~ J L U J K ~ ~ 413. Those who in this world
enjoy instruction which is the food
of the ear, are qua1to the gods, who
- a ceviyuqavi_rkelvi yu@yk a v i m v i g
enjoy the food of the sacrilices.
H ~ f i r atoppar nilattu.

14. a@@ @=rb G a i a &%Gp~(gw$a 414. Although a man be without

P P ~ B WaaL6~~b learning, let him listen (to the
teaching of the learned) ; that will
,:liaElila~Byi~urnk Q h ahtoruva&u
be to him a staff in adversity.
:o;kattia figan tugai.

415. The words of the good are

like a staff in a slippery place.

41 6 . r r l b r & i ~ r r ~pdmsunw
ib &ria &~~~&gjrrggrb 416. Let a man listen, never so
*&P, Gau@mm9aLb. little, to good (instruction), even
enaittaaum nallavai k@kaagaittliaum that will bring him great dignity.
iin_ra,perumai tarum.

417. Not even when they have

g&qw G&&d ukutf. imperfectly understood (a matter),

L
[@=5p&s-f!fi
piiaittwarntum pEtaimai toll* ikttupam will those men speak foolishty,
who have pmfoundly studied and
I tin~iyakEivi yavar. diligently listened (to instruction).
I
418. The ear which Bas not b e ~ n
bored by instruction, although it
hears, is deaf.

I 419. gmh@w& ~ ~ T & I u~&mctTiwtjiw&@j)lu 419. It is a rare thing to find

modesty, a reyerent mouth-wi~
I alrrussar grp& &yd&il.
I n u d k i y a keiviya talk v a w y a those who have not received choice
instruction.
ayiw riltal aritu.
420. What dots it matter
whether those mnr live or die, who
can judge of tastes by the mouth,
and not by the ear ?
 4v-ID
422. a@app& QR&@& ts@ Qs~~1117iBp~Lb 421. Wisdom is a weapon to
e&m@La @ions-n*a&. ward off destruction ;it is an inner
fortress which enemies cannot
agivtg& kiW& karuvi ce.pv&kkum destroy.
d!a Jikka1W arag.

422, Q ~ d@ pL & ~ T &

Q e d u r#QprP@ 422. Not to permit the mind t o
p&$Bifaumd. o&ilu$ipPq. go where it lists, to b e p it &om
evil, and to employ it in good, this
cegm igtttal celavitli tit 01% is wisdom.
nagi~pgl-pa ttaghu.

483. crirQurr@r utrrrilurri6urnrtrdk Qe~idmi.b

*rSQurr@r 423. To discern the truth Jm
Qr~drirQun@&rsndu $@q. every th'i, by whomsoever spoken,
is wisdom.
epporu! yiirybayk kEfpiayn apporul
meyppo4 WLL
aria.
424. To speak so as that the
meaning m a y easily enter the mind
of the hearer, and to discern the
apponJa v f i b celaccollit tSnpigaw3ly subtlest thought which may tie
hidden in the words of others, this
nwporu! @pa tagivu. is wisdom.
386. a@br51 p$@ru G#rniuth lD#ri.p@rb 425. To secure the. friendship
&rbrr$#lb #$Pa/. of the great is true wisdom ; it is
ulakam taEiya totpam d a r t a l u m (also) wisdom to keep (that friend-
ship unchanged, and) not owing
&impalum ills tagivu. and closing (like the lotus flower).
6 , w4mi @ m p g ~ B ) B S & ~becua&Gflm@ 426. To live as the world live,
aha s m w g a @ ~ - is wisdom.
evva tuxaivatu ulakam ulakatt@u
awa tupivatu ayivu.

.&y@mp~UJmf $i5@6Ulll+ s3#@6;rs6WTrTj 427. The wise are those who

b o w beforehand wbat will happen ;
4yoOopfl a3sut-rwfi.
those who do not h o w this are the
agivutaiyar iiva tagivar a~ivihr unwise.

8. ~ $ J ~ T T -Ou-QND
~o 4@-Ip 428. Not to fear what ought to
$y@eCi)&y@olrTri Q#iTab)Gb. be feared, is folly ;it h the work of
the wise to fear what should be
fad.

* ff@g'$rn& era@&4iy@&&& a&& 429. No terrifying calamity wilt

w ~ w @ # m /G
f prd. hppen to the wise, who (foresee)
and guatd against coming evils.
-tiik-k?ikkum azivimk killai
d r a vmvat6r &By.
a @ y m ~ u r n ret9mrrrb
i &rn~U.ffTri $y$&6ulrri 430. Those who possess wisdom,
' m & ~ m ~ a@g-gUl.il
u @@IF. possess every thing; th& who
have not wisdom, whatever they may
agivu@iyiir elffi uMy8r agivililr possess, have nothing.
ieggaaiya regum ilar.
 @Bl?&@~p@
431. Qeab& @m@rb@aymuyrl,@ W r r r i 431. Truly great is the excel-
Qu@sri, 6)uarb)# firf&. lence of those '(kings) who are free
from pride, anger, and meanness.
cemkkuil cigarnum cigmaiyum illllr
p e r u m m ~ tm
a u .
432. Amrice, undignified pride,
and low pleasures are faults in a
king.

u r r &~rrf)@irb~aar&glhaurk
433. @ k e ~ & ~ ~ pj@@rb 433, Those who fear guilt, if
Qdsrdrw& ubb)pr- wrrri. they commita fault small as a millet
seed, will consider it to be as large
timittuaya kumm v a r i m panaittu~iiyHk as a pahnyra tree.
koavar p a m u Mr.
434. Guard against faults as a
matter (of gteat consequence ; for)
faults are a deadly enemy.

435. The prosperity of him who

does not timeIy p x d against faults,
will perish like straw before fire.

436. What fault will remain in

the king who has put away his own
evib, and looks after &a evils of
others.

437. The wealth of tbe avaricious

man, who dots not expend it for tbe
purposes fax which he ought to.
expend it will waste away and not
continue.
438. Griping avarice is not to
be reckoned as one among other
faults (it stands alone-greater
than all).

439. Let no (one)praise himself,

at any time ;let him not desire to do
useless things.

440. If (a khg) enjoys, privately

the things which he desires, the
designs of his enemies will be useless.
441 ~ p m @ B w&$
a 4qfiq6i91~r~/?~ ~ i & r n .r ~ 441. Let (a king) ponder well
@lg)m@&gt'3gjri.@&y~ a f f m & . its value, and secure the friendship
apnarintu miitla a&u~ylir k&mai of men of virtue and 3f matllw
knowledge.
ti,pua,rintu temtu kohl.

442. Let (a L ' i procure and

kindly care for men who can over-
come difficulties when they occur,
and guard against tbem before they
happen*
443. To cherish great men and
make them his own, is the most
difficult of all -cult things.

444. So to act to make those

men, his own, who are greater than
himself is of all powers the highest.

445. As a ]king must use his

ministers as eyes (in magaging his
kingdom), let him well examine
their amtiter and q u a b t i t m s
before he engages &em.
446. There will be notLing left
for enemies to do, against him who
has the power of acting (so as to
secure) the *-fe~omai~ of w o d y
m;en,
447. Who are great enough to
destroy him who has servants that
have power to reb& him?

448, Tbe king, wbo is witbout

the guard of men who can rebuke
him, will perkif, even though
there be no one to destroy him.

449. There can be no gain to

those who bave no capital; and
in like manner there can be no
permanence to those wbo are with-
out the support of adherents.
450. It is tenfold more injurious
to abandon the friendship of the
good, than to incur thc hatred of
the many.
 451. (True) greatness fears the .
society of the base; it is only the
low-minded who will regard them
as friends.

452. 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. The power of knowing is
from the mind ;(but) his bracter
is from that of his associates.

454. ramr&jy m&Zucfad mi+ marfig 454. Wisdom appears to rest in

@-&am % W a@q- ~ tbe mind, but it really exists to a
man in his companions.
manattu latupBlafc H~ oruva&u
iaattda takum agivu.
455. Chaste company is the
staff on which -me, these two
things, viz., purity of mind and
purity of conduct.

4 56. U ~ ~ ~ I U~ &
C &Ts ~
r b&~ & mar6 @m@mlurrfi&@ 456. To the pure-minded there
@&&p& dh. will be a good posterity. By those
whose associates are pure, no deeds
magantfiyftrk keecrrmnaa ,giikm imtiiygirkku will be done that are not good.
illainaa gWi viuai.
457. Goodness of mind will give
wealth, and good society will bring-
with it all praise, to men.

458. Although they may have

great (natural) goodness of mind,
yet good .society will tend to
strengthen it.

459. Future bliss is (the result)

of goodness of mind ; and even
this acquirts strength from the
society of the good.

460. There is no grater help

than the company of the good ;
there is no greater source of somw
than the company of the wicked.
 461. Let a man reflect on what
will be lost, what will be acquired
and (from these)' what will be his
a4ivatfium gyatiium ilki valipay&um ultimate gain, and (then, let him)
iitiyamum ctilntu ceyal. act.

I
4 sa. Ggjd?&g@~1~&63#@ G @ r i j i Q ~ & d B Q~ib6urrrrriei;e 462. There is nothing too dacult
a~rbGurr@ wrr6lgn&8/lb a&. to (be attained by) those who,
before they act, reflect well them-
terinta inattom temtenqic ceyviirkku selves, and thoroughly consider
arumporu! fltoawin il. (the matter) with chosen friends.
463. Wise men will not, in the
hopes of profit, undertake warh
that will consume their principal.

t
4 64. Gfid?d a p h &G ~ r r d s n r @af)Gaukm&
i 464. Those who fear reproach
g/#jirun@~ & C umlf.
I F will not cammence anythQ which
has not been (thoroughly con-
tefivi lataaait t o w ilivemum sidered) and made clear to them.
etappiltu ailcu pavar.

465. s l r 6 i n c ~ u r , H@@rr Q,s(1ppQumawmrLS 465. One way to promote the

prosperity of- an enemy, is (for
a king) to set out (to war) without
jvakaiya~ccii8 telutal pakaivaraip baving thoroughly weighed his
fittip patuppat6 raw. ability (to cope with its chances).
d g j t k Qc~tll&Qcli@Lb~ c ~ & f i d k & 466. He will perish who does not
what is not fit to do ; and he also
will per& who does not do what it
ytakka alla ceyakketum oeytakEEmr is fit to do,
ceyyBmai qdnum kcturn.
467. Consider, and then under-
take a matter ; after having under-
nit tudca kanunam twintapi~ t a b it, to say ' We will consider,'
is folly.
quvam kpatu ilaaku.

468. The work, which is not

Oufr~@@prb 61urr&git u@b. done by suitable methods, will fail
axin varunta varuttam pa1arnin.w though many stand to uphold it.
p b ~ . n = potap paw.

469. There are failures even in

acting well, when it is done without
knowing tbe various dispositions of
men,

470. Lct a man reflect, and do

things which bring no reproach ;
the wdd will not. approve, with
him, of things which do not become
of his' position to adopt.
 471, Let (one) weigh we11 the
strength of the deed (he putposes
to do), his OM strength, the sf rength
of his enemy, and the strength of
tqe allies (of both), and then let
hun act.
472. p h fip9arg *@b#pb b&@iB, 472. Thereis nothing which may
not be accomplished by those who,
Q's&Qirrridis@B Q&&arr#.g
ad. beforethey attack (an enemy), make
olva tazivatu adntataa kaoWlcie themselves aquainted with their
own ability, and with whatever else
oelv~rkkucaelliitatu il. is (needful) to be known, and apply
themselves wholly to their object.
473. 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. He will quickly perish who,
ignontnt 'of his own resources tlat-
ters himself of his greatness, and
does not live in peace with his
neighburs.
475. Tbe axle tree of a cart,
loaded only witb peacocks' feathers
will break, if it be m t l y over..
loaded.

476. There will be an end of.tbe

life of him who, having dimbed
out to the end of a branch, ventures
to go further.

477. Let a man know thc

masure of his ability (to give),
and let him give accordingly ;such
giving is tbe way to preserve bis
property.
478. 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. The prosperity of him who

lives without knowing the measure
(of his property), will perish, even
while it seems to continue.

480. The measure of his wealth!

will quickly perish, whose liberality
weighs not the masurt of his
propew.
 481. A crow will overcome an
owl in the day time ;so the king who
would conquer bis enemy must have
(a suitable) time.

482. Admg at the right season,

is a cord that will immovably bind .
sutxess (to a king).

483. Is there anythmg difl5cult

for him to do, who acts, with (the
right) instnuncnts at the right time ?

484. Though (a man) &odd

meditate (the conquest of) the
world, be may accomplish it if h&
ads in the rigbt time, and at the
rigbt place.
~ r r ~ u r b @)@u&b~&~fTa 485. They who thoughtfully con-
war6 uwri. sider and wait for the (tight) time
(for action), may succwfully mdi-
kHlam karnti iruppar ka1-t~ tafe (the conquest of) the world.
Wlam karutu pavar.
486. Tbe self-reatmint of the
energetic(whi1e wait@ for a suitable
opportunity), is like the drawing
back of a fighting-tam in order to
butt.
487. The wise dill not im-
mediately and hastily show out their
anger; they will watch their time*
and restrain it within.

488. If one meets his enemy,let

him show him aH respect, until the
time for his destruction is come;
whk that is come, his head will be
easily brought low. -
489. If a rare opportunity occurs,
while it lasts, let a man do that
which is rarely to be accomplished
eytay katiyatu iyaint&lann.ilaiyE (but for such an opportunity).
ceytar kariya ceyd.
490. At the time when o m
should use self-control, Iet him res-
train himself like a heron ; and,
let him like it, strike, when them is
a favourable opportunity.
 491. Let not (a king) dmpise
(an many), nor undertake any-
thing (against him), until he h s
obtained (a suitable) place for-
besieging bim.
4 9 8 . wfldffri&#i Qurrnrir89 mwri&@rbapiidc~fibflfrrh 492. Even to those who are men
of p w e r and expedients, an attack
adarb uayb $arb.
in connection with a fortihtion
murapcErnta moympi gav8ckkum aragCemtBm will yield many adtantages.
akam palavun tarurn.
493. Even the powerless wiU
become powerful and ccmquer, if
tbcy select a proper field (ofaction),
and guard themselves, while tbey
make war on their enemies.

494. a & d w m k mdcaralb gj)bgduri @ ~ 6 t t Y C r p ~ ~ 494. If they who draw near (to
fight) choose a suitable place to
~ & s a f l ~ l T r~&.safl&
i ta&rrB&r. approach (their enemy), t h e . latter,
egqiyilr ennam illappar i@qagintu wiIl have to relinquish the thought
which they once entertained, of
tunrriyiir tuauic myin. conquering them.
495.63/6@rbyqw~&(aat&*Lb ~ g & w a@Lbyc~fd& 495. In deep water, a crowdiie
$dl@& ~ @ h L d3p . wiU conquer (dl other animals) ;
but if it leave the water, other
aqumpuftalul vellum mutalai a$umpugalia animals will conquer it.
mkia atapaip p ~ a .
496. Wide chariots, with mighty
wheels, will not run on the ocean ;
neither will ships tbat traverse
ocean, move on the earth.

497. You will need no other aid

than fearlessness, if you thoroughly
reflect (on what you are to do), and
select (a suitable) place for your
operations.
498. The power of one who has
a large army will if he goes
into ground where only a small
army can act.

499, It is a hazardous thing to

attack men in their own country,
although they may neither have
power nor a good fortress.

500. A fox can kill a fearless,

warrior-fad elephant, if it go into
mnd in which its legs sink down.
 501. Let (a minister) be chosen,
after he has been tried by means of
these four things, vi~,--his virtue,
(love of) money, (love of) sexual
pleasure, and fear of (losing) life.
502. (The king's) 'choice should
(fall) on him, who is of good family,
who is free from faults, and who
has the modesty which fears #c
wounds (of sin).
503. When even men, who have
studied tbe most dif6cult works,
and who are free from faults, arc
(carefully) examined, it is a rare
thing to findthem without ignomnm.
504. Let (a kina consider (a
man'a) good qualities, as well as his
fauIts, and then judge (of his charac-
ter) by that which prevails.

505. A man's &ads are the

touchstone of his greatness and
littlenes.

596. Let (a king) avoid choosing

men who have no relations ; such
men have no attachment, and there-
fore have no fear of crime.

507. To cihoose ignorant men,

througb partiality, is the height of
folly.

508. Sorrow b a t will not leave

even his posterity will come upon
him who chooses a stranger whose
character he has not known,

509. Let (a king) choose no one

without previousconsideration;after
be has made bis choice, let him
unhesitatingly select for each such
duties as are appropriate.
510. To make choice of one who
has not been exaoiined, and to
entertain doubts respecting one
who has been chosen, will produce
irremediable sorrow.
 511, He should be employtd
(by a king), whose aatm leads
him to choose the good, after bavb
iag wei@d both the evil and the
g ~ o din any undertaking.
512. LEt him do (the king's)
work who can enlarge the sources
(of revenue), increase wwealtb and
considerately p n t the accidmts
(which would destroy it).
513. Let the choice (of a kiiig)
faH upon him who largely pmemm
these four things, love, howlad&
a clear mind and freedom from
covetaumess.
514. Even when (a kmg) h a
tried tbem in every possible my,
there are many m n who change,
from the nature of the works (in
Wnicb they may be cmploycd).
515. (A Ering's) work can only
be accomplished by a man of
wisdom and patient endurance ;
it is not of a nature to be given to
one from mere personal attachment.
Q s a j , m h j s r r q d & ~ r q . b aneu$3p@ 526. Let (a king) act, after
crdr# emtfjbs 6)eu&, having considered the agent (whom
ceyv&ai niiti viwiniifi kiilattiQu he is to employ), the deed (he
desires to do), and the time whi&
eyta uwntu ceyal. is suitable to it.
517. After having considered,
'this man can accomplish this, by
these means', 1st (the kmg) leave
with him the discharge of tbat duty,

518. Having considered what

work a man is fit for, let (the Wg)
employ him in that work.

519. Prosperity will leave (the

king) who doubts the friendship of
the man who steadily labours in the
discharge of his duties.

SW. Let a king daily emdue

the conduct of his servants :if 0 e y
do aot act crookedly, the w a d
wiI1 not act crookedly.
 521. Even when (a man's) pro-
perty is all gone, relatives will act
towards him with their accustomed
(kindness).

522. If (a man's) relatives remain

attached to him with unchanging
love, it will be a source of ever-
increasing wealth.

683. &wrarwm d&cum#jrrd~ 4yt~@dmcli@wtcumrrd 523. The wealth of one whodo .a

Gar+&@ f l @ # ' l r n ~*,ha.
~ not mingle freely with his relatives,
will be like tbe filling of water in a
a!ava@ villatan va lkkai k+va]& spacious tank that has no banks.
ki5!iwi nM,rain tam.
524. To five surrounded by
rektivcs, is the advantage to be
derived from the acquisition of
wealth.

525. He wiU be surrowded by

numtmus relatives who m a t s
generosity and affirbility.

526. No one, in all the world,

will have so many relatives (about
him), as be wbo makes large gifts,
and does not give way to anger.

, 587. smskacs &purr amy&y&@grb &ds@rb 527. The crows do not con-1
(their prey), but will call out for
L &rmrfl prrriiiG6 e m . others (to share with them) while
I
fakkai karava laraintuggum Wcamum they eat it ;wealth will be with t b w
ammi rilrkkE a. who show a similar disposition (to-
wards their relatives).
I 18arBgdr arflmelun Opnib36r
528. Qurr&~irri;rs~~dr 528. Many reIativw will live
a&rrkka surrpwrrrf uari. n h r a king, when they observe
that be does not look on aU aIike,
potun6kk8a vhtan varicaiya n6kkis but that hc looks on each man
atuniiklci vllvir palar. according to his merit'.
529. Those wbo have been
ftiends and have afterwards for-
saken him, will return and join
themselves (to him), when the cause
of disagreement is not to be found
in bim.
530. When one may have left
him, and for some cause has returned
to him, k t the king fulfil the object
(for which he has come back) agd
thoughtfully receive him again.
 QuaB~~wrrsa~u, t

531- @PB$ Q w 6 a hfl9a ~$9 531. More evil than c x ~ c

earns L Q ~ @ & ~ # J G~lTft6q. a w , is forgetfulness which springs
from the intoxication of great joy,
iranta vewyia tit5 ciranta
uvakai makilcciyir &vu.
53 a . Qurr&~rrtry&QarrR,aihyes@@
4&it%bur 532. Forgetfulness will &troy
@tie@pLjq&Qendr @I@. fame, even as constant poverty
destroys knowledge.
poccappuk kollum pukglai agivigai
nicca nirappukkoe -,.
63:. r i ~ ~ 485&utu aaqm~,&a
Q u r t B ~ r r f i u ~@&&u 533. Thoughtlessness will never
crrjurrdgtirr CBmrrriBgh a d y . acquire fame; and this tenet is
upheld by all treatises m the .wocld..
poocBp@rku illai pukaXmai a t u ~ t t u
eppaii 16rkkum turn.
834. . s y h @ a ~ w r r k L @ 4rkrB6ib
a~saaf)db 534. Just as the coward bas no
Qurr&mrrj ~~LWIT~+&J p&e. dcfacc (by whatever fortiflcatims
he may be surrounded), so the
scar muHyLkku aragillai Wllai thoughtless has no good (whatever
pocdp ~u@iYrlkkunanku. advantages he m a y possces),
636. ( g p & ~ p &
~ K Q I I T @@@tun&
~J $&951~cp 535. Tbe thoughtbs man, who
rsdrgU7g~@yigi)dl@&. provides not against the calamities.
muasugak kiivfitu ildddyiis tagpiw. that m a y happen, wiU afterwards
repent for his fault.
p h Q u imW vitum.
uirrirrrrrL@rb md~gvrbtiu@arrmm
536. ~PpB6~61~mi.o 536. There is nothing com-
armd& aaQar~rSu@ a&. parable with the possesiim of
unfailing thoughtfuhes at aU times ;
ilukkamai yiirmBm en,- valukkamai and towards all persms.
vayia atuvoppatu il.
657. r#d?ourdqpaar* @O&QunB enam4 537. There is nothing too didiE 4
~@LUCT& @urrfifldieQeuRdr. cult to be accomplished, if a mao
et about it cazefully, witb unl.
ariyaegu glcata illaipoc CiivEik ftinching endayour.
karuviyZtl gamic wig.
638. ~ , J + s @ & ~Gun@@&
~ow QSw b G ~ & ~ @ r(ba e r i r r ~ r ~ 538. Let (a man) observe and
@a@@firrri&c r ~ c m m q r h a&, do these things which have been
praised (by the wise) ;-if he neglects
pukaintavai p b ~ ~c e f l ~ e goey~siu
m and fails to perform them, for him
ikalntikkku eluuaiyum il. there will be no (happiness) through-
out the seven births.
539. @a&&$Iu9dr Q~biurm asirms
~ 539. Let (a king) think, of those
mBbi,&@d& m uf Qurrg~. who have been ruined by neglect,
when his mind is elated with joy,
ikaldyia ketgrai ulluka tatam
makibciyin main- pIiitu.

540. aSirslf)tu@m&#& t~&gyul& io@g&p~& 540. Xt is easy for (one) to obtain

ecirdus adrmir G)u@&. whatever he may think of, if he ma
apin think of it.
urliyatu eytal elitumaa rnquntiin
d!iyatu ullap pis.
 541. To examine into (the crimes
which may be committed), to show
no favour (to any one), to desire to
act with impartiality towards aU,
and to inflict (such punishments)
as may be wisely resolved on, con-
stitute rectitude.
542. When there is rain, the
living creation thrives ;and so when
the king rules justly, his subjects
thrive.

543. The sceprre of the king is

the !kin support of the Vedas of the
Bmh.min, and of r2harnta.

544. @+&@& rorffln,

~&rr&ar$e;h *m& 544. The world will constantly
embrace the feet of the great khg
a%#$@@@@& awe- who d e s over his subjects with
kutitaliik k616cc~mWla m a ~ a a ~ rove.
atitalii nigkum ulaku.
548. &im(B@ndi.&&
Qu~y~C i; LD&~VTQI& g i r i ~ 545. Rain and plentiful crops
&hyeLb
Qurrl~)~Lb Gprrkg. will ever dwell together in tho
iyalpujik k61bum mannavaa nstfa country of tbe ldng who sways his
soeptre with justice.
peyalum vikyulum tokku.
546. Garardrg 6)6y&@ ,&@ma m&mw& 546. It is not the javelin tbat
Ckrr~~)merb (8csrr~nQpd*. gives victory. hut tbc king's sceptre,
v6lan.g vemi taruvatu manwva!! if it do no injustice.
k6latiium k6@ teaia.

5 4 7 . @ m p n & g l b mwlue QmOmmrb -68 547. The king defends the whoIe
(1~mparr&glb ( g ~ i ~ r Qr ~Bu P d r . world ; and justice, when ad-
ministered without defect, defends
i p i m d m vaiyaka me1l&n avagai
the king.
mu,raik8kkumrnutgc ceyia.
548. The king who gives not
facile audience (to those who
approach him), and who does not
examine and pass judgment (on
their complaints), wiil perish in
disgrace.
549. In guarding his subjects
(against injury from others), and
in preserving them himself; to
punish crime is not a fault in a king,
but a duty.
650. Gls5rrhd,& mu&&@
6larrqlun611)flC%w&Qgirg,&pdu 550. For a king to punisfl
&ai L@@@ (8p-f. criminals with death, is likt pulling
kolaiyi~kofiy5ra.i vSnto_ruttaipaiml up the weeds in the p n corn.
ka!aikat Ntagotu ner.
-
I
Camr@rrj@riin&mu,
551. 6)~rr&vQmfi(aesrr& ~ r r I f ) @Qwr+Gg 551. The king wbo gives hunself
C8m$a.
*&@ma 6)ecirGfinw~Lb f6)arr&a(towards
UP to oppression and acts u n j d y
his subjects) is more cruel
kolaimegkon @rig ko~ti3alaim&ko~@ than tbe msn who leads the life of
allavai ceyto!ukum vwtu. a murderer.

I
558. GarQanB @&(ydr ma&,D&.~UIT*~~ 552. The request (for money)
of him who holds .the sceptre, is
GsrrGmm@$&Cy&:- @rq.
like the word of a highway robber
velotu nieriig ifuea gatup6lum woo stands with a weapon in hand
k6lotu niafio iravu. and says ' give up your wealth.'
553. The country of the king
who does not daily examine ~nto
the wrongs done and distribute
justice, will daily fall to ruin.

5 5 4 . &@rb gqyrb g@~Bgpi@~~arr&Qsrrq& 554. Tbe king, who, without

e p n Q6wyrb
~ agcrc. refIecting (on its evil consequences),
pervents justice, will Iose at once
kiifum kutiyum oruidcilakkum k61k6ic both his wealth and his subjects.
cti48tu wyyum aracu.
555. Will not the tears, shed by
a people who carnot endure the
oppression which they suffer (from
their Iring), become a saw to waste
away his wealth ?
556. Righteous government gives
permanence to (the fame of) kings ;
without that their fame will have
no endurance.

557. As is the world without

rain, so live a peuple whose king is
without kindness.

558, Property gives more sorrow

tharr poverty, to those who live
under the sceptre of a king without
justice.

559. l f the king acts contrary to

justice, rain will become unseaso-
nable, and the heavens will with-
hold their showers.

560. If the guardian (of the

country) neglects to guard it, the
produce of the cows will fail, and
the men of six-dutim viz., the
Brahmins will forget the Vedas.
C
pirr9.b $h&Qbd#r~~aikmr#@mdl
581.~16nd1pj 561. He is a bring who having
B&B~~ @afiu#
@ *&@* equitably examined (any injustice
which has been brought to his
taklcilih nwt talaiccelk v m t t s l l notice), suitably punishes it, so
ottitih oappatu vhtu. that it may not be again committed.
m
Q d b a GI&
668.654(B9~8G Qp4g1~8,ssLi)
' 352. Let thc king, who desires
@&4crolsu, chd!ug ucuri. that his prmpcrity may tong remain,
c o his preliminary
~ enquiries
katit&ci mella qikor nMWckm with strictness, and tben punish
n 3 U d v€q$u pavar. with mildness,
i
I ass. Q m g w b ~QecirQprp~8laQW&K@ && 563. The cruel-sceptred king,
@~p#/$#ri, @&&u& 6hs@&. who acts so as to put his subjects
verwanta ceytolukum ve&kdlrtgayig in fear, will certainly and quickly
come to ruin.
oruvantam ollaik Ire-.

C
@r@B&rr&
5 64. g ) 6 m l [ ~ c s ~ o ~ ~rqgbl~flk@rb
* @wb,&& 564. The king who is spoken of
a m p @ Q g&b&c h @ r b . as cruel will quickly perish ; his
life becoming shortened.
igaika~yauemaikkum i-ccol vEntag
u gaf
i
caw ollaik kcgun.

CL
bas. cpl&Qedd @be ~ts&fiasSJQu@&Q~&NB 565. The great wealtb of him
&~L&s.
Quauitkdur d r a r ~ who is difiicult of access and pos-
sesses a sternness of counttnancc,
auUacewi iW mukatHg perublvam is like that which has been obtained
ptkykae @ m t u uwttu. by a demon.
668. S@@CFTT&@&iadda &g6p Qfl@@Q~QitaLi) 566. The abundant wealth of the
fl+&j# @
8
i QQ@L~. king whose words p.re barsb and
whose looks are void of kindness,
k a e l l a n kappila gayin ne@celvam will ktantly perish instead of
n i t i ~Wke
i kep. abiding long, with him.
567. Severe words and excesive
punishments will be a file to waste
away a kisg's power for destroying
(hi%enemies).

568. The prwperity of that

king will waste away, who with-
out reflecting (on his afbirs himself),
commits them to his ministers, and
(when a failure occurs) gives way
to anger, and rages agamst them.
569. The bing who has not pro-
vided himself with a place of
defence, will in times of war be
seized with fear and quickly perish.

570. Tbe eartb bears up no

grater burden than ignorant men
whom a a w l scepfre attaches to
itself (as the ministers of its evil
deeds).
 571. The world exists through
that greatest ornamsnt (of princess),
a gracious demeanour.

572. The prosperity of the world

springs from the kindliness ; the
existence of those who have no
(kindliness) is a budcn to the earth.

573. Of what avail is a song if it

be inconsistent with its mode? What
is the use of eyes wbich possess no
kindliness.

574. Beyond appearing to be in

.the face, what good do they do,
those eyes in which is no well-
regulated lcindncss ?

575. Kid loob are the orna-

ments of tbe eyes ; without these
they will be considered (by the wise)
to be merely two sores.

576, They resemble the tree^ of

the earth, who, although they have
eyes ncver look kindly (on others).

577. Men without kind looks art

men without eyes ;. those who
(really) haw eyes are also not devoid
of kind looks.

578. The world is theirs (kings)

who are able to show kindness,
without injury to their affairs,
(administration of justice).

579. Patiently to b a r with, and

show kindness to those who grieve
us, is the most excellent of all
dispositions.

580. Thase who desire (to culti-

vate that degree of) urbanity which
all shall love, even.after swal1owi.q
the poison served to them by their
friends, will be friendly with them.
 581. Let a h g consider as his
eyes these two things, a spy and a
book (of laws) tmiversalIy esteemed.

582. It is the duty of a king to

know quickly (by a spy) what ail
happens, daily, amongst all men. .

583. There is no vvay for a kingto

obtain amquests, who knows not
the advantage of discoveries made
a SPY*

584. He is a spy who watches all

men, to wit, those who are in the
king's employment, his relatives,
and his enemies.

585. e s ~ m d&@am@ acliarmr&em( rurt&@rb 585. A spy is we who is able to

emramlo ardwQ9 @,&a. asinrme an apparrana wbich may
mate no suspicion (in the miads
kataa m o t u kawfklitu yB@um of otbers), who fears no man's face,
ukiiamai vallatt ogm. and who never reveals @is pur-
pose),
586. He is a s y who, assuming
f
the appearance o an ascetic, goes
into (whatever place he wishes),
exammm into (all that is needful),
and never reveals himself, what-
ever may be done to him.
587. A spy is one who is able to
discover what is hidden, and who
retains no doubt concerning what he
has known.

588. @@Q@,b@&
#@$6 (aurr@hqbL D @ ~ ~ I ~ K T # 588. Let not a kmg receive the
~@@@bi) @)P@&Qesrrarsi,. information which a spy has dis-
covered and lnade known to him,
o ~ o ~tanta
i t porubiyum magtmijr
until he has examined it by anotber
o,lrifl o ~ i kolal.
k
SPY-
589. Let a king employ spies so
that one may have no knowledge
of the other ; and when the infor-
mation of t h m agrees together,
let him receive it.
590. Lct not a king publicly
confer on a spy any marks of his
favour ;if be does, he will divulge
his own secret.
 591. Energy makes out the man
of property; as for those who are
destitute of it, do they (really)
possess what they possess ?

592. T h e possession of (energy

of) mind is true property ; the
possession of wealth passes away
and abides not.

593. n e y wbo are possessed of

enduring energy will not trouble
themselves, saying, ' we have lost
our property.'

594. +pfiirb ~ ~ R & Q X J ~( Ia&c ~ 8 ~ ta. m

h drmrr 594. Wealth will find its own
mU&e; @GQL"rr @m@. way to the man of unfailing energy.
U a m atarvinFiyc cellum acaiviD
iikka mutaiyii qulai.
595. The stalks of water-flowers
are proportionate to the depth of
water ; so is men's greatness pro-
portionate to their miads.

596. In all that a king thinks of,

let him think; of bis greatness ;
and if it should be thrust from him
(by fate), it will have the nature of
not being thrust from him.
597. The strong minded will not
faint, even when at1 is lost ; the
elephant stands firm, even when
wounded by a shower of arrows.

598. Those who have no (great-

ness of) mind, will not acquire the
joy of saying in the world, ' we baw
exercised liberality.'

5S8, u d u e~M t ~ # a n u g &@Lb tum?kw 599. Although the clepbant bas

Qwmuh yd,srr&@&. a large body, and a sharp tusk,
yet it fears the attack of the tiger.
pariyatu kiidilgatu Byinum yBwi
veriium pulita kugia.
600. Energy is mental wealth :
those men who a n destitute of it
are only trees in the form of men.
 601. By the darkness of idleness,
the indestructible lamp of family
(rank) will be extinguished.

60Z. m 4 m u louplurr @@as& @54mu& 602. Let those, who desire that
srgsunw @a&@ ucuri. their family may be illustriow,
put away all idleness from their
matiyai matiya olukal kutiyaik conduct.
lcu$iyW vEp$u pavar.
603. LDI+UL+& QBK&QLTT~@ QuagrElp&fi 603. Tbe (lustre of the) family
@~rgul& P * ~ Q ~ G wbw of the ignorant man, who acts
under the influence of destructive
matimatik kontalukum p5tai pigmta laziness will perish, even before he
kutima$iyumtagaiaum muntu. is dead.
604. Family (greatness) will be
destroyed, and faults will increase,
in those men who give way to lazi-
ness, and put forth no dignified
exertions.
605. Procrastination, f o r g e t,
fulness, idleness, and sleep, these
four things, form the vessei which is
desired by those destined to destruc-
tion.
606. u q q r n ~ w f f r iu@pemu,&@&
. aw-h m4y611)~lurrri 606. It is a rare thing for the
Lntr&uludT 6rdIfiCi) *Ifla. idle, even when possessed of the

t pa#iyu@iyiirpatramaintak kannum maeyufaiyiir

mpayan eytal aritu.
riches of kings who ruled over the
whole earth, to derive any great
benefit from it.
607. Those who through idle-
ness, do not engage themselves
in dignified exertion, will subject
themselves to rebukes and reproa-
ches.
I
I 608.lo+mro @+mm&csCCiar fi&@&rp& g&p$&pj 608. If idleness take up its
a q a m 488P abode in a king of high birth, it
will make him a slave of his enemies.
matimai kuhajkkaq taikigtan o ~ ~ 8 r k k u
agimai pukutti v i m .
609. When a man puts away
idleness, the reproach which has
come upon himself and his fkmily
will disappear.

610. u@on ro&nrw& aui@rb &yqtum~#jr& 610. The king who never gives
QpibmrrLh @@dig.
#Jrralu way to idleness will obtain entire
possession of (the whole earth)
matiyila manoavaa eyturn atiyalantsn passed over by Him who measured
(the worlds) with His foot.
62 1 , d @ m m emr&Q$&a &y@rrgrmmfn~a6fn@rb 61 I. Yield not to the feebleness
G ) ~ @ w n r r r @up63#@dl. which says, 'this is too difficult
to be done ' ; labour will give the
armai u9itteny.t aciivknai v8glum greatness (of mind') which is news-
perumai muyarci tarurn. sary (to do it).
612. T ~ k ecare not to give up
exertion in the midst of a work;
the world will abandon those who
abandon their unfinished work.

61 3. ~nmm&rmro(nd~ggjiprnammdi;cs& gjr&@@Gp 613. The lustre of rnunifitx~~w

Gwsrrrr&mrp 6 ~ & g g @ j 6)q~die. will dwell only with the dignity of
laboriousness of efforts.
t$i!gqmai engun takairnaikkan taM-@
velgqmai ennu3 cerukku.

614. firrmr&rmro @ d d r p - r & Gamn&mm 8uqm~3 614. The liberality of him, who
wrrmm&smu, Gun's)& G)a@&. does not Labour, will fail, like the
tg!.!Pnmai ill%tHgvE!tinrnai pqikai manliness of a hermaphrodite, who
has a sword in its hand.
va~iinmaipblak kemm.
61 5 . B&u;b &mg~rr&&&ndmgsurr& pMa&ri. 615. He who desires not
g&uLb g m ~ & ~ & n J l Lm&.
b pleasure, but desires labour, will
be a pillar to sustain his relations,
inpam vilaiyiin vinaivilaiviin tanke!ir wiping away their sorrows.
tunparn tufaittagrum tfin.

@@dh lurrkgrb (5~u&fl&ma

61 6 . p ~ w @ @ 616. L a b o u r will produce
@&mLD qpj8.53&@Lb. wealth ;idleness will 'bring poverty.
rnuyasi tjruvi~aiy i k k ~ mrnuyargiamai
inmai pukutt i vitum.
617. They say that the black
Mudevi (the goddess of adversity)
d ~ e l l swith laziness, and Lakshmi
(the goddess of prosperity) dwells
with the labour of the industrious.
618 . 6)um@ILf3dr6~)mum+&@t& uUb6)w&~a~$~lfl5@ 618. Adverse fate is no disgraoe
*&&hgp5smLD u@. to any one ; to be without excrtion
and without knowing what should
pogiyinrnai ygrkkurn paliyanfu arivarintu
be known, is disgrace.
il?vinai igmai pali.

619. (&jujsu&pr& +prig mdgiyrb 15plu@&?Ip%r 619. Although it be said that,

rgpjh.
.G)L.n~a@$$diS ~ird through fate, it cannot be attained,
teyvattaa Bkitu eninum muya~citan yet labour, with bodily exertion,
will yield its reward.
meyvaruttak kiili t a m .

6 2 0 . smm&~qLb airu&e;rb6rrahruri ahmti)&fl&j 620. They who labour on, with-

$ITtplT$y "@i?jfinJl uQrrf. out fear and without fainting will
litaiyum uppakkam kiiqpar ulaivinrit see even fate (put) behind theh
back.
t HEtu uiiarru pavar.
I
r
I ituldcaq varUMl nakuka atagai
@ W ddlq@ulla~o
621. @@BcA& W @ & S T T ~( 6~~ 8 5dy#&
&jJ&g$~km&l sp&@#rrf3ugg p.
621. If troubles come, laugh ;
there is nothing like that, to press
upon and drive away sorrow.
atutttirvatu ahtoppatu il.
622. A flood of troubles will be
overcome by the (courageous)
thought which the minds of the
veuat taaaiya itumpai a,rimyHn wise will entertain, even in sonow,
dlattia uJkkk q m .
623. ~@rb#u&@
g L k u u@Ljuri@@h6(~uei;pj 623. They give sorrow to sorrow,
@@&mu U U d par*. who in sorrow do not suffer sorrow,
iwmpaikku itumpai patuppar iwpaikku
itumpai p a w tavar.
6 1 4 . u@&pj~m Qu&awr@ USL&@~ =fig 624. Troubles will vanish before
@@ei;ss& @uirjurr@ e n n ~ & . the man who (struggles against
difficuities) as a buffalo (drawing a
matuttavii yelliim pakafapniig uga cart) through deep mire.
itnkkag itarppiilu uMttu.
835. a&@
w&gh &k@mrrt e@p 625. The troubles of that man
@)@Bss~& @@LesLu@h. will be troubled (and disappear).
who however thichly they may
agukki variaum a4ivilHa urra come upon him, does not abandon
itukkan iwkkat pa$um. (his purpose).
626. Will those men ever cry
out in sorrow, 'we are destitute,'
who (in their prosperity), give not
a--am a U patupavb peflrneqg
rt . - fimputal t ~ g tavar.
a
.way to (undue deske) to keep their
wealth.
627. The great will not regard
trouble as trouble, knowing that
the body is the butt of trouble.

628. That man never experiences

sorrow, who does not seek for
pleasure, and who considers distress
to be natural (to man).

629. He does notsuffer sorrow,

in sorrow who does not look for
pleasure in pleas-.

630. The elevation, which wen

his enemies will esteem, will be
gained by bim, who regards p i n as
pleasure.
 631. The minister is one who
can make an excellent choice of
means, time, manner of execution,
and the difficult undertaking (itxlf).

632. The minister is one who in

addition to the aforesaid five thiqs
excels in the possession of firmness,
protection of subjects, clearness by
learning, and perseverance.
'a
633. S f i , & ~ ~Orubd & Qsirmgurb ddl@firrrir) 633. The minister is one who can
6)~ff@&@*rb cydu60g 46Qfn&&.
.dk+ctdiscord (amongfoes), maintain
the good-will of his friends and
pirittalum g q i k ko)alum pirinttirp restore to friendship those who
poruttalum vallatu amaiccu. have seceded (from him).

1 684. Gfid?g@ G f i r f & ~G l s u ~ l b

w9&urrr& 634. The minister is one who is
able to comprehend (the whole
Qsrrdsu~rb w 9 m s 4sroai.c~. nature of an undertaking), execute

I teritalum terntu ceyalum orutalaiylic

collalurn vallatu amdccu.
it in the best manner possible, and
offer assuring advice (in time of
necessity).
635. He is the best helper (of
the king) who understanding tho
duties, of the latter, is, hy his special
learning, able to tender the fullest
advise, and at all times conversant
with the best method (of performing
actions).
m@af~@
636. m @ ~ i u r i , em~lurrkdeg& @ i u L b 636. What (contrivances) are
W r L m pkrcaftp uernsu. there so acute as to resist those who
possess natural acuteness in addition
eb matinu@am ntilbw uHybkku a t i n u m to learning ?
yiiula muwig pavai.
637. Q.i~uflmas&#pd CS~~L?$@L~
~ad&gi~ 637. Though you are acquainted
b &)pu@ma a,&& Qc~lud. with the (theoretical) methods (of
I performing an act), understand the
ceya&ai qrintak kafaittum ulakattu ways of the world and act accord-
iyagkai arintu ceyal. ingiy.
I
638. Although ths king be
utterly ignorant, it is the duty of
the minister to give (him) sound
advice,

639. Far better are seventycrores

of enemies (for a king) than a
minister at his side who intends (his)
ruin,

I
6 4 0 . @n$fiul-&@$$$yrb gp+d@h
QsLirsuri- 640. Those ministers who are
destitute of (executive) ability will
@pirurr@ sat+. fail to carry out their projects,
muraippatac ctilnturn rnufivifav6 ceyvar although they may have contrived
tirapptu ilia tavar. aright.
9
 641. Tbe possession of that
goodness which is called the good-
ness of speech is (even to others)
better than any other goodness.

642. Since (both) wealtb and

evil result from (their) speech,
ministers should most carefully
guard themselves against faulti-
ness therein.
665. c~iurrffi
dd&& ~ s a ~ i u w r n tOaartrpj
B J 643. Tht (minister's) speech is
G a i u 61u)r&wsrr&63errd. that which seeks (to express) eIe-
ments that bind his friends (to him-
lcetarp p i e i h takaiyaviiyk k@iirum self) and is so delivered as to make
vepa molivasii col. even his enemies desire (his friend-
ship).
644. @p4wPp$a Q ~ n 6 b s . sQsrriulb, a$srh 644. Understand the qualities
Qurr@@Lb &y$dgim&@ a&. (of'your hearers) and (then) make
your speech ; for superior to it,
tipga~intucolluka collai agapum
there is neither virtue nor wealth.
porulurn atanioiiuiku il.
645. Q s r r s i , ~ ~
Q~trdvbrjdl$GprriQcrrr& + & 6 ) ~ m s i , h 645. Deliver your speech, after
(a#&g~@Q#rrd g$&rnu) d@@gg. assuring yourself that no counter
colluka colIaip pigit6rcol accollai speech can defeat your own.
veIluiIco1 inmai agintu.

646. It is the opinion of those

who are free from defects in diplo-
macy that the minister should speak
vepattgfi collip pirarcol payagk691 so as to make his hearers desire
a $ c j y i n milcaggr k6!. (to hear more) and grasp the mean-
ing of what be hears himself.
647. It is impossible for any
one to conquer him by intrigue who
possesses power of speech, and is
neither faulty nor timid.

648. If there be those who can

speak on various subjects in their
proper order and in a pleasing
manner, the world would readily
accept them.
649. They will desire to utter
many words, who do not know how
to speak a few faultless ones.
palacullak kiimumvar manpma c a w
cilacollal t@fi tavar.
650. Those who are unable to
set forth their acquirements (before
others) are like flowers blossoming
in a clusterand yet witbout fragrance.
 651. The e 5 a c y of support will
yield (only) wealth ; ( but) the
efficacy of action will yield all that m. ,

is desired.

652. Ministers should at all times

avoid acts which, in addition to
fame, yield no benefit (for tbe
future).

655. ~ 9 9 &tsdm@Lb
1 &rongbgti, Qc~lirdb 653. Those who say, 'we will
&&. m&gy
&yU)BI&.
sii become (better)' should avoid the

c
performance of acts that would
botal venturn o!idkurn ceyviwi destroy (their fame).
Haturn ennu mavar.

654. Those who have infallible

judgment though threatened with
peril will not do acts which have
brought disgrace (on former minis-
tern).
655. Let a minister never do
acts of which he would have to
grieve saying, ' what is this I have
done' ; (but) should he do (them),
1;
.-
a
it were good that he grieved not.
656. Though a minister m a y see
9. -

his mother starve ; Iet him do no

act which the wise would (treat
with contempt).

667. uad)tnCkv$gi~CI@(U &tss&$r& ~r&rC8p~if 657. Far more excellent is the

a@pcir 6 ~ #b. 0 ~ c x t m e poverty of the wise than
palimaiaintu eytiya Mattin clin@r wealth obfained by beaping up of
sinful deeds.
kalinal kurave talai.
658. The actions of those, who
have not desisted from doing detds
forbidden (by the great), will, even
if they succecd, =use them sorrow.

659. slgo&&~ndw~crdcvtrrh a#LS@umri,@ptjfiggrb 659. All that has been obtained

p@n
&@1~8pjtb amor. with tears (to the victim) will depart
with t e a ~ s(to himself) ; but what
aiakkoqp ell- alappdm ilappinurn has been by fair means ; though
with loss at fist, will afterwards
I pi.rpayakkum naqS lavai. yield fruit.
660. (For a minister) to protect
(his king) with wealth obtained by
foul means is like preserving water
in a vessel of wet day.
 661. Firmness in action is
(simply) one's firmness of mind ;
v i n a i t t i m enpatu oruvan maaatti@am all other (abilities) are not of this
, mag.~yae l k pig. nature.
I
662. .rQp~pn&e&pd& gr3snmm @kird~dwq~ 662. Not to perform a ruinous
*+&uri &tbfiwrE. Gar&. act, and not to be discouraged by
the ruinous termination of an act,
0.1orELlu.mpjn o u iwira~gin are the two maxims which, the wise
apnpar ayntavar k6l. say, from the princi les of those
t i'
who have investigate the subject.
663. So to perform an act as to
publish it (only) at its termination
is (true) manliness ;for to announce
it beforthand, win cause irremediable
sorrow.
6 6 4 . Qc~nsirsg&
wrrib~b ~T&U q I f ) n i w ~ ~ ~ b 664. To say (how an act is to be
Q~n&&luQ I & ~ T ~ Qsu&.
~ I performed) is (indeed) easy for
collutal y&lckum e!iya ariyavgm any one ;but far diflScult it is to do
according t o what has been said
wlliya v a n m ceyal.

665. The firmness in adion of

those who have become great by the
excellence (of their counsel) will,
bl- attaining its fulfilment in thc
person of the king, be esteemed
(by all).
686. n & d n er&dwrr&e w t i r ~ u srd~du~rrrF 666. If those who have planncd
@ & d r u ~ r t l s L Qu@dr.
j (an undertaking) possess firmness
e b y a eg~~iyilfku eytupa enqiygr (in executing it), they will obtain
tinpiya r-p ped.ia. what they have desired even as they
have desired it.
667. Let none be despised for
(their) size ; (for) the world has
those who resemble the linch-pin
of the big rolling car.

688. dscvisff# &&Ld&iwk& ~urBc~rr# 668. An act that has been firmly
mddsltr Gaud. resolved on must be as W y carried
lcatartikatu kagw vinaikkn t-titu out without delay.
tiikkazl ka~ntuceyal.

669. Though it should cause

increasing sorrow (at the outset),
do with firmness the act that yields
bliss (in the end).

t
670. nlbr&@bib
mdr@uL sdurmrb a8b,&@rLurb 670. The great will not esteem
GW*LK~~D Q E u d b u r ~ those who esteem not firmess of
elzaittim eytiyak Wnum vinaitti9am action, whatever other abilities the
latter may possess.
v@girai vEq@trr ulaku.
672. @ri.R ( y r q . q ~ d @ a t & # b &#sad)cy 671. Consultation ends in form-
gr&&@qd~ pkdprii,,$#. ing a resolution (to act) ; (but)
delay in the exemtion of tbat
ctilcci rnu$hu tu~wytalatix~vu rcsohe is an evil.
t8IcciyuZ talikutal tltu.
672. flIltr@w m&a&(a&u$umo~ - e @ a 672. Sleep over such (actions)
&/#rl$p a6byLb *. as may be slept over ; (but) never
over such as may not be slept over.
tlirkuka t W c ceyel~'p&la
tii6katka
ta6k21tu oeyyum viQai.
673. p&srbrmn Qnrdarrrb &$;arpt6&@@bl)@m&&m& 673. Whenever it is possible (to
GprrtkBB Qeukh.
Qc~eb~lbwnlir overcome your enemy) the act
(of fighting) is certainly good: if
ollumvil yell&n vi-agfi olEW not, endeavour to employ some
ceUumv3y n6kkic ceyal. more successful method.
674. &hucmcs m&@~&+dr n&&& @&q&&jrrd 674. When duly considered, the
gGu&ffrb OuITw$&GJg-gLb. incomplete executio~of an under-
taking and hostility will grow and
viqaipakaj en,rirap!in eccam nigaiyurikal destroy cne like the (unextinguished)
tiyeccam p l a t t e r n . remnant of a fire.
~@g$Lir
675. Qurr@&w(g& dammLb & & W & L ~ ~ J @ 675. Do an act after a due con-
@@&& m * d & Q~lud. sideration of the (foliowing) five,
viz., money, means, time, execution
porulbruvi kalam vinaiyi9notu aintum and place.
irultira enqic ceyal.
1476. (5p4qtb @ m ~ w @&,&un&pj
h mcirab 676. An act is to be performed
u@uw=tD unFi&@ff Qs(u6i). aftel considering the exertion re-
quired, the obstacles to be 'en-
mutivum itaiyii-m m u r ~ i y ~ keytum
u countered, and the great profit to
palupayanum pHrttuc ceyal. be gained (an its completion).
77. Gle&dkQ~&wIT&Q~lu&wmp .q&&&w 677. ~ h method
k of performance
e&m?1)~~1r& S L & ~ L Gsrrmd.
~ for one who bas begun an act is to
ascertain the mind of him who
ceyvinai ceyvIin ceyalmupi avvifbai knows the secret thereof.
u!!agiv1a N!am kojal.
8. &&XWIT&&iwwrrd@& G s n ~ pdh r e y & 678. To make one undertaking
runhum8 urr&Rwn& $ 9 ~ . the means of accomplishing anotber
(similar to it) is like markhag one
viqaiysl viwtiyak kik k6wl na rraikavu! rutting elephant the means of
yiinaiyiil yiiaaiyiit taggu. capturing another.
. &u~ride gOa Qeluddda~r&$G~ 679. h e should rather hasten
to secure the alliance of the foes
$r'rmg G16rrrnd.
(of one's foes) than perform good
nattMdcu nalla ceyalin viraintate offices to one's friends.
ojprai o?$ikkohl.

e~1~@$lurrri L & ~ @ & c Ia&@&E~ @smpCau@dr 680. Ministers of small states,

Gcfinsirsuri Glurflurrriiruw$l&j, afraid of their people being frigh-
tened, will yield to and acknowledge
ugaicixiyiit u!na?unkal aiieik ku~aipexiq their superior foes, if the latter
kolvar periyarp paqintu. offer them a chance of reconciliation.
 681. The qualifications of an
ambassador are aff'cction (for his
relations) a fitting birth, and the
possession of attributes pleasing to
royalty.
682. Love (to his sovereign),
knowledge (of his affairs), and a
discrimhating power of speech
(before other sovereigns) are the
three sine qua non qualijications of
an ambassador.
a@#&~ w m n @ ~
683. msun&r .g~~darddr 683. To be powerful in politics
among those who are learned (in
dew&@~ ~ ' y 6 1 ~ ~ i c uu eny&.r ethics) is the character of him who
ntilSr4 niilvallan Iikutal velar4 speaks to lance-bearing kings on
veg_riviaaiyuraippan paqpu. matters of triumph (to his own
sovereign).
684. He may go on a mission
(to foreign rulers) who has corn
bind in him all these three, viz.,
(natural) sense, an attractive bearing
and well-tried learning.
685. He is an ambassador who
(in the resence of foreign rulers)
speaks &iefly, avoids harshness.
talks so as to make them smile, and
thus brings good (to his own
sovereigu).
686. H e is an ambassador who
having studied (politics), talks im-
pressively, is not afraid of angry
loob, and knows (to employ) the
art suited to the time.
687. He is chief (among ambas-
sadors) who understands the proper
decorum (before foreign princes),
seeks the (proper) occasion, knows
the (most suitable) place, and
delivers his message after (due)
consideration.
688. The qualifications of him
who faithfully delivers his
(sovereign's) message are purity,
the support (of foreign ministers),
and boldness, with truthfulness in
addition to the (aforesaid) three.
689. He alone is fit to com-
municate (his sovereign's) repl),
who possesses the firmness not to
utter even inadvertently what m a y
reflect discredit (on the latter).
690. @a@ u w d d ~ L bG & F K ~ I am$m,&pj 690. He is the ambassador who
a@@ uwrSu$?irrlbma. fearlessly seeks his sovereign's good
though it should cost him his life
ipti payappiam eilclitu iraiv~ku (to deliver his mesage).
u,gti payappath tiitu.
fa"
322
P
& 53
+-6
C 491. aaciun~am&n# g&eirrcirw~fi
@ ~ d & ~ & a~rE.$G)#rrup@
~Fi&
(%urrda
wnfi.
akalgtu anukiitu tikkayv8r p6lka
4

m&rnmait Qt~R&G3~rr(yp&
69 1. Ministers who snve under
fickle-minded monarchs should, like
those who warm themselves at tbe
fire, be neither (too) far, nor (too)
ikalv8ntarc cemtoluku vat. near.
692. For ministers not to wvcr
the things desired by their kings
will through the kings themselves
yield them everlasting wealth.

6 9 3 . hrr$@&r ~ ~ I U G~u vQP ~IC ~a@&g&&

, 693. Ministers who would save
Gg,@&+5& ~ K r f & @ l i ladla. themselves should avoid (the com-
mission of) serious errors for if the
p a r ~ gariyavai p6gral kamttapia king's suspicion is once roused, no
ti5.mtal y5irkkum aritu. one can remove it,
694. Q~&&Qc~rrd,@~ G&#p
~mau/Lb &&$Q9~(~~859 694. Whilc in the presence of the
a &63udlurr
~ gas&@. sovereign, ministers should neither
ceviccollum dmta nakaiyum avittolukal whisper to nor smile at others.
iinw periy5i rakattu.
695. (When the king is engaged)
in secret counsel (with others),
ministers shodd neither over-hear
anything whatever nor pry into it
with inquisitive questions, but
(wait to) listen when it is divulged
(by the king himself).
696. Knowing the (king's) dis-
position and seeking the right time.
(the minister) should in a pleasing
manner suggest things such as are
desirable and not disagreeable.
L
897. h i u c u Q~ITGW db&bvn&@~dr~r6 697. Ministers should (always)
Q e i l R g h Qc~rrsircurr&&. give agreeable advice but on no
II vQpaaa colli viaaiyila eiliiaa.rum occasion recommend weless actions,
I though requested (to do so).
I
k@pjaumcalla viM.
t
I $9 8 . @&turi- g)mw-p~nu&Ld)~wa
$stp 698. Ministers should behave in
g@C6Lj u@h.
@amulT@ accordance kith the (Divinc) light

I
in the person of kings and not
ilaiyar iwmuraiyar en~ikalitrninga despise them saying, 'He is our
ojiy6tu olukap pamm. junior (in age) and connected with
our family !'
699. Q a s r r m t j u i G ~ l brr&Qp&diblarr&mmp Qrirwrrrt 699. Those whose judgment is
~ m & c s @i ps r r a ILIQIF~, firm will not do what is disagreeable
(to the sovereign) saying (within
kohppagern en-pwikko&ita ceyyiir themselves), ' We are esteemad
tulakkana M s i yavar. by the king.'
700. umg~wrbam&cs@ic u&uQsu Qc~cirq& 700. The (foolish) claim with
6)csg+moamro Qa@ par6. which a minister does unbecoming
acts because of his (long) femi-
pa!aiyam enakkarutip paqpaUa ceyyum Iiarity (with the king) will ensure
k e l u h m a i k a u tarurn. his ruin.
 @CbP*
70L q s m r r , cprr&@& @@rSuflmm& m & w & g & 701. The minister who by look-
m r r ~ $ f i mwruk@ a d . ing (at the king) understands his
mind without being told (of it),
kiifimai n6kkik kugippagivin efiitiiip~rn will be a perpetual ornament to the
miifinit vaiyakku agi. world which is surrounded by a
never-drying sea.
703. a w t i U L ~ d&&#s
~ B &mmriwn&w& 702. He is to be esteemed a god
ta~Ujw&@#i7a ~ m i u &
QL~sK~&. who is able to ascertain without a
aiyap pagatu akattatu u-it doubt what is within (one's mind).
teyvattb toppak kow.

703. The king should ever give

whatever (is asked) of his belongings
and secure him who, by the indi-
cations (of his own mind) is able
to read those of another.
704. gi,d,&fia
ekpmk Q a m & ~ ~ r r G ~ tQr L ~ 704. Those who understand one's
ngprSCun &iwwgrr&b G b a , thoughts without being informed
(thereof) and those who do not,
kurittatu k i i m kolvZir6 t&ai may (indeed) resemble one another
ugupp6 ra@yar%l v6,ru. bodily ; still are they different
(mentally).
705. &L5d,h @rSqaarpr aumd& a4pri+ri, 705. Of what use are the eyes
U U , & # ~ N a&. amongst one's members, if they
kurippix kuxippwar8 viiyis quppinu! cannot by their own indications
divine those of another ?
eena payattav6 kag.

706. As the mirror reflects what

is near so does the face show what
is uppennost in the mind.

707. Is there anything so full

of knowledge as the face ? (No.) It
precedes the mind, whether (the
latter is) pleased or vexed.

708. If the king gets those who

by looking into his mind can under-
stand (and m o v e ) what has
occurred (to him), St is enough that
he stand looking at their face.
709. If a king gets ministers who
can read the movements of the eye,
the eyes (of foreign kings) will
(themselves) reveal (to him) their
hatred or friendship.
710. gddcur6 rrrburrri ~ m B ~ B G s mi,srrgpl&arr&
& 710. The measuring-rod of those
a&mr&mg @6b&v &p. (ministers) who say ' we are acute '
nuwiyam enpa aa2akkuxik61 k8pu~81 will on inquiry be found to be
their (own) eyes and nothing else.
kagwllatu illai pin.
 .'
711 ~ w w # $ # wrrui& G)errsir@SQsffdd& 711. Letthepurewhoknowthe
arrangement of words speak with
Q~rrmwu@$pwlirmu WWI+.
delibexation after ascertaining (the
avaiyayintu 8riiyntu colluka collia natureof)the court(then assembled).
tokaiyaginta tiiymai yavar.
712. tet the good who know the
uses of words speak witb r clear
knowledge after ascertaining the
i~terintun a w a r n t u colluka collio time (suited to the court).
najaiterinta nanrnai yavar.
713. Those who undertake to
speak without knowing the {nature
of the) court are ignorant of the
quality of words as well as devoid
of the power (of learning).
714. Ministers should be lights
in the assembly of the enlightened,
but assume the pure whiteness of
ojiyilrmun ouiya rZitai ve!iy8rmut) mortar (ignorance) in tbat of fools.
viiacutai vaggam kohl.
7 1 5 . p&61p&g b y p ~ & @ L b $Mp (~~giwfp~sir 7 15. m e modesty by which one
(p@g @mQJrr& Qe@q. does not rush forward and speak
in (an assembly of) superiors is the
nanzegga vag,yu!!um nag.# mutuvanr] best among all (one's) good qualities.
muntu kibv8c cexivu.

716. &$& $i&09srrri$ gi,.i)@,&l&u&qwd~ 716. (For a minister) to blunder

in the presence of those who h v e
q@gsawriarr# pJJ&mlf @@$pJ. acquired a vast store of learning
iiggia nilaitalarn ta,r@viyagpulam and h o w (the value thereof) is
like a good man stumbling (and

I
EguqarvZir munnar ilukku. falling away) from the path (of
virtue).
7 1 7 . &@p@$$mfi sd68 &m&@Lb LCFL&J& 717. T h e learning of those who
Qe~rr~hQ~fipib
wdsun ~ersgi~. have read and understood (mud)
will shine in the assembly of those
kaxgatintar kalvi vibikum kacala~ac who faultlessly examine (the nature
colterital vdla rakattu. of) words.
7 1 8 . g~mria~
~ ~ L ( u K ~ @6)&~~6i1621&
& wmriw,&& 718. Lecturing to those who
UW&@~& $riQerrfib~ p i g p . have the ability to undeptanri (for
themselves) is like watering a bed
ugarva tu@iy8rmuncollal vaiawatan of plants that are growing (by
II - pZittiyul n'icorin t a . u . tbernselves).

719. ydmmclryC 6)urrBsr$@Lb 6)8mdm@d~p h k a ~ w q & 719. Those who are able to
p&e Q 6 ~ 6 ~ 8 6 ) eWi ~
~ d
T~~ .
speak good things impressively m
an assembly of the good should
pullavaiyul pocdntum collagka nallavaiyu.! not even forgetfully speak them in
na&u celaccollu Mr. that of the fow.
c i r&p.&gp$~yd
7 2 0 . ~ 8 e a ~ ~ gold& g&am&gri 720. To utter (a good word)
~ d m r r r iG
~ w6n~i q . GarrmQS. in the assembly of those who are of
i iderior rank is like dropping nectar
dcaqattu! ukka arnilta~hltadcawittar on the ground.
 aj&ensmlo
7 2 1 . evmsu@&g w~cucmnrcyrrmc~ltgrrri6Jemdd& 721. The pure who know the
Qgrrenaw@,&~rnlirmu, ureufi. classifiation of words having first
ascertained the nature (of the court)
vakaiyarintu vallavai v8ycSrar collin will not (through far) falter in their
tokaiyaginta tiiymai yavat. speekh before the powerful body.
722. &&g@drw & y k st61~fiu@~!d- e;pi@ri.@i 722. Those who can agreeably
a # g QrreuBGlc~rrdssurrri. set forth their aquirements before
the learned will be regarded as the
kaz,r&ul ka@r enappatuvar ka@rmun most learned among the lamed.
kagga celaccollu v&.
72s. urnatus&& srrmt-rri c~duri.
arflu~ri 723. Many indeed may (fear-
, g p ~ ~ w w &*&err par?. lessly) die in the presence of (their) , -
g
pakaiyakattuc cavQ eJiyarariyar
foes ; (but) few are those who arc -J
8x5
farless in the assembly (of the 11
avaiyakattu ail& tavar. learned).
724. (Ministers) should agreeably
set forth their acquirements before
the learned and aquire more
(knowledge) from their superbra
(in laming).

725. In order to reply fearlessly

before a foreign court, (ministers)
should learn logic according to the
rules (of grammar).

cunQmrrQ16ir sy&.%&caarri q&gurrrf&@ &~~KQL& 726. %?hat have they to do with

@*crrrrncu a@,&umri&@. a sword who are not valiant, or
they with Iearni-ng who are afraid
v a ( 0 ~ 9vaakawar all*kku ntilopn of an inteIligent assembly ?
nuwavai aiIcu pavarkku.
umalues&grS G U L ~ p&am&
~ B ~ G W U U I ~ & ~ 727. The learning of him who is
+@a L D ~ & ~ & J mdl. di5dent before an assembly is like
the shining sword of an h m -
phiyakattup p@ikai ojv%lavaiyakattu phrodite in the prcsenct of his foes.
aficu mavankana rial.
728. Tbosc who caaaot
agreeably speak good things before
a good assembly are indeed un-
profitable persons in spite ofall thcjr
various acquirements.
729. They who, though they
have learned and understood, are
yet afraid of the assembly of the
good, are said to be inferior (even)
to the illiterate.
730. Tbose ~ b &rougho f a r of
the assembly are unable to set
forth their learning in an interestiog
mannet, though alive, are yet like
the dead.
 731. A kingdom isthat inwhich
(those who carry on) a complete
cultivation, virtuous persons, and
merchants with inexhaustible wealth,
dwell together.
732. A kingdom is that which
is desired for its immensc weal&,
and whioh grows greatly in pros-
perity, being free from destructive
awes.
733. A kingdom is that wbicb
can bear any burden that may be
pressed on it (from adjoining king*
doms) and (yet) pay the full tribute
to its sovereign.

i- '
784. ~ a u @ qp&r r G 9 d q b Q # @ u ~ ) ~ q d 734. A lcingdom is that which
Qern @IL~&WS pa. continues, ta be free from excessive .
ugupaciyum 6vgp piniyum cempakaiyum starvation, irremediable epidemics,
and destructive foes.
drii tiydvatu niitu.
.
I

755. u&@@cyrh urr@(as&q&~ L i r ~ m a qCh$plhrd@

rir 735. A kingdom is that which is
Casn&@&qrb @ 9 w 3 pn@. without various (irregular) associa*
tions, destructive internal encmies,
.-
= paku!uvum
nru,, qpakaiyum vtntalaikkurn
kolkurumpurn illatu n8tu.
and murderous savages who (some-
times) harass the sovereign.
. . Car-@wr& Q s L i &L,&s&( u ~ / T & @ - ~
736. 736. The learned say that the
I ,pnQ~&upniq.& $&u, best kingdom is that wbich know
kEfariy8k kqta vitattum valahku~fl no evil (from its foes), and, if injurrd
(at all), suffers no diminution in its
nftlenpa n a ~ i ntalai. fruitfulness.
atndi@gm L q & atpjqmarb
@wars16 737. The constituents of a king-
w&svrmLa gmL4Pg r&y. dom are the two waters (from above
and below), well situated hills and
irupudurn vaynta malaiyum varupu~alum
an indestructible fort.
vallaranum d ~ i r k uuguppu.
738. Freedom from epidemics,
w i t h , produce, happiness, a d
protection (to subjects) ;tbcse five,
the learned, say, are the ornaments
of a kingdom.
739. The learned %y that those
arc kingdoms whose wealth is not
laboured for, and those not, whose
wealth is only obtained througb
labour.
740. Atthough in possmsion of
all the above mentioned cxcelleaocs,
these are indeed of no use to a
country, in the absence of hannony
between the sovereign and the sub-
jects.
t. 741. &&u ubvlid~rb4pcdao8un@r 4&6#&@ 741. A fort is an object of im-
I

I a ~ i U p W~ ~ Q~ U S~ W~ . portance to those who m a d

(against their foes) as we11 as to
. aggu pavarkkum aranporul aifcittal
p&gu pavarkkum porul.
tbose who through fear (of pumwn)
would seek it for shelter.
742. A fort is tbat whicb has
evcrbting water, plains, mountains
and cool shady forests.

7 4 3 . ~ ~ u r i c i y a w@*CIBLD
h grr&B&
qvu@@ 743. The Icamad say that a
~ c I R ~ D Q I ~er&@rn!T&@LiI
~~AR m&. fortress is an endosure having these
four (qualities) viz., height, breadth,
uyarvakalam thymi arurnaiin nHnkin strengtb and inaccessibility.
amaivara~eggmikkum niiL

744. A fort is that whicb has an

extensive space within, but only
smll places to be guarded, and such
as can destroy the courage of
besieging foes.
745. G)sttar@ed?@ntb&Qcsrr&r~(1segb& prm aa&rrri 745. A fort is that which cannot
I
$&&Qwdfinri, $gg dydw. be captured, which abounds in
suitable provisions, and affords a

I ko!a&trit8ykkonpkiilt t&i akattar

nilaikkelitam niratu aran.
748. ersirmmir Qurr@@rba r n ~ $ 3 t r t i r&&#ccyh
ps&mrr& ~ ~ L I+ydw.
U S
position of easy defence to its
inmates.
746. A fort is that whicfi has all
(needful) things, and ex~eIlentheroes
ellap poru!urn ueittiiy itattutavurn that can help it against destruction
(by foe).
nallal u ~ i y a t uaran.

747 * w@@4G w@@~9pPBgh dqmpliu@~#rb 747. A fort is that which cannot

u@p@C A ~&ymdw. IUS be captured by blockading, assault-
mugriy urn mur.@ terintum arnippa~uttum ing, or undermining it.
pamr kariyatu arag.
748. @@&@ c y ~ @ , d w a m p 4 8 u&pi@L5 748. That is a fort whose in-
6)6uCfim$yar*.
ufi@lurrri. mates are able to overcome with-
rnu.g&i mu,r~iyavaraiyum m r r i p out losing their ground, even abler
men who have besieged it.
pa~riyilrvelvatu aran.

749. A fort is that which derives

excellence from the stratagems
made (by its inmates) to defeat their
enemies in the battlefield.

7%). Although a fort may possess

all (the above-said) excellence, it
is, as it were without these, if its
inmates possess not the excellence
of action.
I
7 61. Gurp~m&
svwmgii Q U I T ~ C T TQddqrb
TT&~~~ 751. Besides wealth there is
@&&I Qutrark.
Qurn(~~nr&m;~vg nothing that can change people of
no importance into those of [some)
poru!al lavaraip poru!%kacceyyum importance.
poru!allatu illai paru!.
752. All despise the poor ; (but)
all praise the rich.

I ilifirai ellZm.urt efluvar celvarai

eltarurn ceyvar ci.pppu.
7 5 3 . Qurr~Qm&g,gli, &snsi;ati, @pvrg&@~
Qu~wwn 753. The imperishable light of
a&caaRlu ~ ~ 1 ~ l $~~~~.
~ i +
wealth goes into regions desired
(by its owner) and destroys the
pordennum poyyZi vi!akkam irularckkum darkness (of enmity therein).
enniya teyattuc wgru.

754. d y $ ~ ~ ~ @
@&u/@b ~ . g J I u i@p'i?5)&g
~ 754. The wealth acquired with
a knowledge of tbe proper means
g@&@ BY@# a~tr@&. and without foul practices will
amaigum inpamum inurn ti~agagintu yield virtue and happiness.
t i t i ~vanta
i porul.
755. ~ ~ 6 3 w m $*&Qurr@G
G wrgnrj d)urrpy~~rr&ssrb 755. (Kings) should rather
496unri qym &L&. avoid than seek the accumulation
of wealth which does not flow in
aru!oturn anpoturn vilrilp porulakkam with mercy and love.
pullfir puraja v i ~ l .
. 7 6 6 . e@unmeLb a &@ Qurrap~bpdf ~&@ri& 756. Unclaimed wealth, .wealth
Q ~ g Q u r r ( g ~Gt
la
bi@jpi3r QUIT@&. acquired by taxes, and wealth (got)
by conquest of fats' are (all) the
u$uporu!um ulku porulumtan onnzirt wealth of the king.
te,~pordumventan porul.
757. * ~ 6 ) c r r & g p b a*&& @$& 6)un@616~6kg~Lb 757; The child mercy which is
6)e&su$8~&s6)1unsir&ah@. borne by love grows under the care
of the rich nurse of wealth.
ardeooum anpin kulavi ponJennum
celvac cevil iy81 uqtu.
7 5 8 . g&Gg@ ru~~h~utrri. a & ~ & @ &~me;,&Qfirr&~
& 758. An undertaking of one who
Qsliraun& &&w. has wealth in one's bands is like
viewing an elephant-fight from a
ku&i yfinaipp6r kagta-giil tankait ton.^ hill-top.
uneka-c ceyvila viuai.
5 9 , Q ~ l i r wQurr&m& 6)&ppri Qc~(?ibssmB@rb 759. Accumulate wealth ; it will
m & ~ o c ~ ~tls
drl&
f3ugd ad. destroy the arrogance of (jlour)
foes ; there is no weapon sharper
ceyka porulaic cemnar cerukka.wkkum than that.
ehk-ig kiiriyatu il.
. +p&Gulr(g&cstr@iru@w@#rurrfl@ m&Qun(gdr 760. To those wbo have honestly
~h@F*@& @u% acquired an abundance of riches,
the other two, (virtue and pleasure)
onporu! klilppa iya~riykkkuer?porul are things easy (of acquisition).
zfaai iragtum orudcu.
I
7 6 1 . e g r i r u m eeop&en
~ ~ ~ ~ QafU
Qm~dmesyCI)617&@lrLh ,.&a.
uguppamaintu 0,raficriv e l p a ~ventan
vegukkaiyu leU&ntalai.
U ~ R L ulrriB1
~ %bpB
L 761. The army which is complete
in (its) parts and conquers witbout
fear of wounds is the chief wealth
of the king.

762. Ancient army ,an alone

have the valour which m a b it
stand by its king st the time of
defeat, fearless of wounds and
unmindful of its reduced strength,
763. What if (a host of) hostile
rats roar like the sea? They win
perish at the mere breath of the
o l i t t W l ennarn uvari elippakai cobra.
Nkam uyirppak k g m .
764. aj@a?drg~a m ~ u ~ f fin@
a s ~s~@w&s 764. That indeed is an army
a&a aWggGeal UrnL. which bas stood firm of old witbout
suffering destruction or deserting
aliviap axaip6kii t iiki valivanta (to tbe enemy).
vagka ~ t w * pavi.
765. & P ~ L & GT m~ t i h f i ~ bd l i r q m@ri@pj@~b 765. That hdecd is an army .
&ft@g#&gGw UmL. whicb is capable of offering a united
kafa@mmEharimam kii~etitnirkm mistance, even if Yama advances
against it with fury.
&a latuv€ pagi.

c ~ @ B Q f f a q(&q&p.b
766. ropwcllrrb u I n d u ~ 766. VaIour, honour, following
6Tmpff6mc% $rrorb u ~ L & @ . in the excellent-footsteps (af its
predecessors) and trustworthiness ;
m.qana8aam m@$ava$iccelavutam these fuur alone odnstitutc tbestfe-
egan&k€ €mam pa*kku. guard of an army.
767. prrri$n&@& Q 6 d m g @ i r k #&mb# . 767. That is aa army whi&
aurl?~/T&@b #5*mul u@&f. knowing the art of warding off am
impending struggle, can bwu
tiitt8xikic celvatu tiinai tdaivanta against the dust-van (of a bostile
~ ~t a w yagintu.
r n force).
768. Though destitute of courage
u m ~ @ p m a r u n #IT@
b Qua&. to SgaE and strength (to endure),
a&gdaiyum ~Numilleqigum tUai an army m y yet gab renown by
the spleudour of its appearance
pa$aittakaiyalp@u p e m .
~ 6 9 ' @~cmrptqLb
, Qmib~lrr@ ~dyLb Q I ~ ~ L L ) ~ & 769. An army can triumph
IT^& Qm&@ UCIRL. (over its foes) if it is free from
diminution ; irremediable aversion
cigmaiyum cellslt tuqigum vagumaiyam and poverty.
illayin vellum pa*.
prth
fi&dadr ensv em~&Qgnf)@~ 770. Tbougb an army may con-
,452bmiei;cmdT @cirw&lila&. tain a large number of permanent
soldiers, it cannot last if it has no
nilaimakkal &a ufaittegiaum t a d generals.
t a l a b k h 1ilvali il.
 771. 0 my foes, stand notbefore
my leader ; (for) many are those
who did so but afterwards stood
ennaimun nillaamin tewir palaremi (in the form of) stones.
rnumiaw kalnin pivar.
776. asrrsat @t~16)62)&gj +b13dd urn& 772, It is more pleasant to hold
9 6 ~ ) p & p G ~ t d~bfisi,
u @dl#. the dart that has missed an cle-
phant than that which has hit a hare
I
kSga muyaleyta ampigil yiiwi in the forest.
I
pi!aittavtl tntal initu.
773. The learned sa that ftercc-
l'
ness (in contest witb a oe) is indeed
great valour; but to become a
benefactor in case of accident (to a
foe) is the extreme (limit) of that
valour.
774. The hero who after casting
the lance in his hami on an elephant,
cumes (in search of another) will
pluck the one (that sticks) in his
body and laugh (exultingly).
7 7 5 . dbd)&ga& Gm963wnsbm 6 3 ~ @ w4@&@mmrjr8& 775. Is it not a defeat to the
@Li* 6~6iTaimrwri&g. valiant to wink and destroy their
ferocious look when a lance is cast
vilittakae vEkoo teriya alittimaippia
at them (by their foe) ?
Bt@rjg6 vanka ~avarkku.

776. &@irq& c u 9 g r r & ~ 9 s u r r r bw~g&@w& 776. The hero will reckon

mrwbgrb,mb grrIIEirt w Q & g . among wasted days all those on
viluppun patiitad ellam va!ukkirru! wbich he had not received severe.
wounds.
vaikkumtan lljilai ewtty.
777. The fastening of ankle-ring
by those who desire a world-wide
renown and not (the safety of)
their lives is like adorning (&em-
selves).
4y
778. e@&u&r?ec
rr
r t~putf
@mpw& 778. The heroes who are not
Q&flmLb@?
@ & ~ 6 i )@at?. afiaid of losing tbeir life in a coutest
uriguyir ail& mazavar ipivag will not cool their ardour, even if the
king prohibits (their fighting).
, cerinumcir kuggal ilar.
779. @mp&pg@swamra& srrgurrmg wn@r 779. Who would reproach with
$6mg~,&#@? @@,/&a@
UQI/'~. failure those who seal their oath
iaaittatu ikav-ic cavHrai yfi* with their death ?
piaaittatu ogukkig pavar.

780. If (heroes) can so die as t o

fit1 with tears the eyes of their rulers,
such a death deserves to be obtained
even by begging.
 781. What things are there so
difficult to acquire as friendship?
What guards are there so difficult
to break tbrougb by the efforts
(of one's foes) ?
782. The friendship of the wise
waxes like the new moon; (but)
that of fods wanes like the full
moon.

783. Like laming, the friend-

ship of the noble, the more it is
cultivated, the man delightful dms
it baccnne.

784. Friendship is to be prac-

tised not for the purpose of laugh-
ing but for that of being before-
haad in giving sne anotber sharp
rebukes in case of transgression.
785- Living together and holding
frequent intercourse are not neces-
sary (for friendship) ; (mutual)
understanding can alone create a
daim for it.
786. The love that dwells
(merely) in the smiles of the face
is not friendship ;(but) that whicb
dwells deep in the smiles of tbe
heart is t r ~ efriendship.
187. (True) friendship turns
aside from evil (ways), makes (him)
walk in the (good) way, and, in
case of loss it sham his sorrow
(with him).
788. (True) friendship hastens
to .the rescue of the afflicted (as
readily) as the hand of one whose
garment is loosened (before an
assembly).
789. Friendship may be said
to be on its throne when it possesses
the power of supporting one at all
times and under alJ circumstances
(in the practice of virtue and weal&).
790. Though friends may praise
oqe another saying, 'He is so
intimate with us, ind we so much
{with him) ' ;(still) swh friendship
will appear mean.
 ~sLunmqmLir@
791. ~TUTS &L&& hqfh p l ' k 791. As those who are of a
&qd& pr'lJrrdr usuri.L@. friendly nature will not forsake (a
friend) after once loving (him),
n8Stu nat~ligkeillai nampin there is no evil so great as contract-
vitillai na#p8!pavarkku. ing a friendship without due inquiry.
79 3. adr@gnb@g Qsn&mtrprrdr @bs&rmm a m w m g 792. The friendship contracted
#rr&en& #tug& g@Lb. by him who has not made repeated
>d nyntayntu koflatap kt&
tSn& tuyaram tarum.
kataimu~ai
to death.will in the end grieve &im)
inquiry

793. Make friendship (witb one)

after ascertaining (his) character,
birth, defects and the whole of me's
relations.

794. The friendship of one who

'

belongs to a (good) family and is

afraid of (being charged with)
guilt, is worth even purchasing.

7as. csyp&Qff~~&d @+fig

w@a@tu 795. You should examine and
clr&amt?pi y @asnm&. secure the friendship of those who
can speak so as to make you weep
alaccolli allatu itiflu valakkagiya over a crime (before its commission)
vali8rnatpu iiyntu kolal. or rebuke you severely (after you
have done it) and are able-toteach
you (the ways o f )the world.
796. &i+wrb ~ d d ~ r ~ t f~ h @ m y 796. Even in ruin there is some
&i%~mfiuQ9rrtt &m&. good ; (for) it is a rod by which
k@iaum uqt6r ugti k i w one may measure fully (the affection
of one's) relations.
niji abppat6r k61.
797. m~@rurb mdrugg gpjmjb@fiGum9urrrri 797. It is W e d a gain for one
Qes*mfo SIT@ &L&. to renounce the friendship of foots.
ltiyam eapatu oruva&up petaiyar
k€pmai orii vi@.
788. a~&m&aa&mrb QsmehwrPc6 798. Do not think of things that
d~yda&i&+ @ c p ~ i r u m r i ~ i y . discourage your mind, nor contract
friendship witb those who would
u!!a?.ka djam ci,rakuva kok,yka forsake you in adversity.
allarkag &garupparna@u.
799. ~b@&arrieub m~Qbb@a~rrri- Oadwgl~m~ @ & B ~ F T & U 799. The very thought of the
ecirdmrb Ck(j)Lb. friendship of those who have
deserted one at the approach of
keWS1aik kaiviyuviir kEmai a w 9 1 a i adversity will bum one's mind at
nUinum ulbm cutum. the time of death.
800. L D ~ J ~ SL S ~~
OK~:J&~ ~ &- C ~ D L O @ T #&arb 800. Continue. to enjoy the
@@Q/66 $4.
~Ljdarri. friendship of the pure ; (but) re-
nounce even witb a gift, the friend-
-vuka mihqgiir k&maiog fitturn l i p of those who do not agree
oruvuka oppar natpu. (with the world).
11
 801. Intimate friendship is that
which cannot in the least be injured
by (things dona through the) right
(of Ionglstanding intimacy).

802. The constituents of friend-

ship are (things done through)
the right of intimacy ;to be pleased
with such a right is the duty of the
wise.
803. Of what avail is long-
standing friendship, if friends do
not admit as their own actions done
through the right of intimacy?

804. If friends, through the right

of friendship, do (anything) with-
out being asked, the wise will be
pleased with them on account of
its desirability.
805. If friends should perform
what is painful, understand that it
is owiag not only to ignorance, but
aho to the strong claims of intimacy.

806. Those who stand within the

limits (of true frienuip) will not
even in adversity give up the inti-
macy of long-standing friends.

807. Those who have (long)

stood in the path of affection will
alivanta ceyyiaum anpa-rlir agpin not give it up even if their friends
C valimnta k&mai yavar. cause (them) their ruin.

808. To tltose who understand

that by wbich they should not
Iisten to (tales about) the fa&
of their f k d s , that is a (profitable)
r
da on wbi& the latter may commit
a ault.
809. They will be loved by the
world, wbo haw not forsaken the
friendship of those with whom they
have kept up an unbroken long-
standing intimacy.
810. Even enemies will love
those who have never cbanged in
their affection to their lorigatanding
friends,
 811. The decrease of friendship
with those who look as if they
would eat you up (through exass
of love) white they are really destitute
, of goodness is far better than its
increase.
812. Of what avail is it to get'
or lose the friendship of those nho
love wben there is gain and l a v e
when there is none?

813. Friends who calculate the

profits (of their friendship), prosti-
tutes who are bent on obtaining
their g a b , and thieves are (all)
of the same character.
814. Solitude is more to be
desired than the society of those
who resemble the untrained horses
which throw &wn (their riders)
in the Wds of battle.
815. It is far better to avoid than
to contract the evil f r i d i p of
the base who cannot protect (thdr
friends) even when appointed to
do so.
816. The hatred of the wise is
ten-million times more profitabk
than the excessive intimacy of tbe
fool.

817. What comes from enemies

is a hundred million times more
profitable than what comes from th6
friendship of those who cause only
laughter.
818. Gradually abandon without
revealing (beforehand) the friend-
ship of those who pretend inability
to carry out what they (really)
could do.
819. The frimdsbip of those
whose actions do not agree with
their words will distress (one)e m
in (one's) dreams.

820. Avoid even the lcast

approach to a mtrsction of friead,
ship with those who wouldlovc you
in private but ridicule you hpublic.
8%1 . 8 d ~ r b
6rrsdand- 6~@p$@i3
ULL~L 821. The friendship of those who
@ B $ $ c Y ~~ i y * behave l i b friends without inward
affection is a weapon that may be
ciripm kiir?in.e_ritaghppampi thrown when a favourable oppor-
n5.B nirantavar m@u. tunity presents itself.
822. The friendship of those
who seem to be friends while they
are not, will change like the love of
women.

8 8 3 . um~sirsvcrr$p& e;rn~&rb ~~wg$uluri 823. Though (me's) enemies

ag f
i6 l i r t T ~ F i & @*fig.
i may have mastered many good
books, it will be impossibIe for them
palanalla kavak kapittum mananallar to become truly loving at heart.
&utal rniiniirkku aritu,
824. One should fear the deceit-
ful wbo smile sweetly with their
face but never love with their heart,

885. ~ T~ D U~~~p
L D ~ & @~ M c ~ & i r & ~ ~ r r & ~ r b 825. In nothing whatever is it
Qsndcd(gd@gip@urrIli,u y&y . proper to rely on the words of those
who do not love with their heart.
magattie a d @ tavarai e n a i t t o m
colli@l tegagpar~aagu.
~ &dw r s m a 6)errsi,dm&g i ~ n r i G @ r r s i ,
82 6 . p i m r i ~ u ~ 826. Though (one's) foes may
utter good things as though they
were friends, one will at one under-
stand (their evil, import).

@&@*esah 63e;rr&err,cs
827. Qm~&a~mbsrb QWhcara&wrb 827. Since the bending of the
@beg@&fimro tun&. bow bespeaks evil, one shouId
not accept (as good) the humiliating
speeches of one's foes.

828. A weapon may be hid in

the very hands with which, (one's)
foes adore (him) (and) the tears
they shed are of the same nature.

829. It is the duty of kings to

affect great love but make it die
(inwardly) ;as regard those foes who
show them m t friendship but
despise them (in their heart).
830. When one's foes begin to
affect friendship, one should. love
them with one's looks, and, cherish-
ing no love in tbe heart, give up
(even the former).
881. O u r n ~ c 1 1m
) ~&~u Q g m k ~ wrQgd& g ~ f i a RiP@
n 831. Folly is one (of the chief
=@curb Clrra &I&. defects); it is that whicb (makes
petaimai enpaton~uyiitegig Etaikoqtu one) incur loss and forego gain.
iitiyam @fca v i ~ l .

832. Tbe greatest folty is that

which leads one to take delight in
doing what is forbidden.

888. finrnu, prr~nrauprrffdr~il~lo urrQfimtgyrb 833, Shamelessness, inWerence

C#uppmm Gum9 @fir@&. (to what must be sought after],
nii@mai ntitilinai nitrinmai fitongum harshness, and aversion for every-
pE@mai #tai toail. thing (that ought to be desiidd)
arc the qwlities of the fool.
884 - ~ $ mimfjj@d
3 L ~ P ) T ~ &# ~Q~ A~~ L ~
& & I~T ~~S & 834. There are 93 greater fools
@umpd& Curnfiurrfi a&. than he vr*ho, though he has read
and understood (a grcaf deal) and
bti warntum pigarkkuraittumt i i n a w p
pWaiyin pfitaiyilril. even taught it to others, does not
waik according to his own teaching.
835. A fool can procure in a
single birth a hdl into whicb he
may enter and suffer through all
the seven births.

836. If the fool, who knows not

bow to act und-lres a work, he
will (certainly) fail. (But) is it all ?
He will even adorn himself with
fetters.
837. If a fool happens to get
an immense fortune, his neighbours
will enjoy it while his relations starve.

a98. m l esd&g&~lcirQ u 6 1 ~ ~ p k
s m ~ o l u 8m 838, A fool happening to possess
mcsQwrr&a eanr-snu, 63u@&. something is like thc intoxication
maiyal oruvan kalitt- petaitaa of one who is (already) giddy.
. kaiyo w uphai prig.
839, The friendship between
fools is exceedingly delightful (to
peritlaitu Htaiyiir kepmai pirivi- each other): for at parting there
will be nothing to muse tbem p&,
pilai taruvatos~uil.
840. The appearanca of a fool .
in an assembly of the l e a d is
like placing (one's) unwashed fmt
onabcd.
 841. The want of wisdom is the
glleatest of all wants ; but that of
wealth the world will not regard as
such.

842. a@&6un~ Q p @ a ~ @ # FF#&&@slum& 842. (The cause of) a fool cheer-

@Mu63ugbur& @6uLi). fully giving (something) is nothing
L else but the receiver's merit (in a
I agivilfin neilcuvantu ital pifituytitum former birth).
1 iIlai pepviig tavam.
8 4 8 . dfldilsurrfi p ~ p b m w 959 b g r b ffmp 843. The suffering that fools
Qsgwrrrtipy.h Qe&s&arB3. inflict upon themselves is hardly
possible even to foes.
qivilzir thtammaip pilikkum pIbi
~ ~ v B r M c uceyta1
m aritu.
8 4 4 . ~suaBsnu,a a i r u @ qu r r ~ ~ a t ~l sdb~r n v r 844. What is called want of
e a u h w m r b m k g y r 6 &@kg. wisdom is the vanity which says,
We are wise.'
veqmai egappaluvatu ysteni~onmai
I u$aiyamyamennum cerukku.
I
845. S & @ I T @ufiOdsrraS@
~ m a& s e ~ p 845. Fools pretending to know
6~16vg#j7*ri, ~ r u r i@
, @l. what has not been read (by them)
will r o w suspicion even as to what
kallsta rnE,ykopm oIukal kaca?a,ra they have thoroughly mastered.
vallatium aiyam tarum.
846. Even to cover one's naked-
ness would be folly, if (one's) faults
were not covered (by forsaking
them).

847. The fool who neglects

precious counsel does, o f his own
accord, a great injury to himself.

I
8 4 8 . gwqrb t&~drsmm& fiirdrQgcg4r&ycSJqdk 848. The fool will not perform
Qur@~ ~mqG!mrrriGprlir. (his duties) even when advised nor
ascertain them himeif; such a
Zvavum ceykalag tantegiin avvuyir
soul is a burden (to the earth) rill
@om alavum6r nay. it departs (from the body).
849. One who would teach a
fool will (simply) betray his folly;
and the fool would (still) think
himself 'wise in his own conceit.'

850. He who denies the existence

of what the world believes in will
be regarded as a demon on earth.
 851. The disease which fosters
the evil of disunion among all
- creatures is termed hatred by the
wise.

8 5 8 . ueBeg@iiuj&g Q d ~@&a
d@@ 852. Though disagreeable things
@&eQc rib fib.
urnmu may be done from (a feeling of)
pakalkarutip pam oeyinum ikalkaruti disunion, it is far better that noth-
ing painful be done from (that of)
in@cey y h a i talai. hatred.
853. To rid one-self of the dis-
tressing disease of hatred wiIl bestow
(on one) a neverdecreasing h-
perishable fame,

8 5 4 . g)&u&i&r @&ua uru@jLb @ & 6 u & ~ L 6 854. If hatred which is the

,g&u&ydT gj/&uLb a&+&. greatest misery is destroyed, it will
inpattu] inpam payakkum ikalennum yield the gl'catest delight.
tugpattul tugpam kaitr.
855. @aQa@rfb r r & @ Q ~ r r u aRI&NRI))B U ~ P 855. Who indead would think
rdldmk@rb 96bmLD fUwIf. of conquering those who naturally
ikaietir ciiyntoluka valliirai y5re shrink back from hatred?
mikaliMcum taamai yavar.
8 5 6 . @&ti@& &arb)&# ndrurusir atr5;p&61~s 856. Failure and ruin are not
fia!*Lb 6 3 f 6 ~ ~p
Lm
b fl&a. far from him who says it is sweet
ikaIin mikaligitu eapavan vaUckai to exoel in hatred.
tavalum ke$alumnaqittu.
857. r8aciGmsud QmuiGQurr@dr a r r e f i li)s&Qu)6ud 857. Those whose judgment
@&@ && QIR~YT~. brings misery through its corns-
tion with hatred cannot understand
the triumphant nature of truth.

858. Shrinking back from hatred

will yield wealth ; indulging in its
increase will hasten ruin.

859. At the approach of wealth

one will not think of hatred ; (but)
to secure om's ruin, one wiU look
to its increase.

860. All calamities are caused

by hatred ; but by the delight (of
friendship) is caused the gceat
wealth of good virtues.
 '861. Avoid offering resistance
to the strong ; (but) never fail to
cherish enmity towards the weak.

asp #?hdh&# F T & ~ & ~ u T ~ . &

86%. a&LBgl)& 862, How can be who is un-
m&uTfJqLb @@61)n=& .glj4. loving, destitute of powerful aids,
and himself without strength over-
anpilan gnxa tuqaiyilan tantuw&a come the might of his foe?
e~pariyumbtilaq tuppu.
8 63. #@j&Lb ~ , ! ~ I L I T ~a&
bmm&~)6% R ~ ~ I T & 863. In the estinaatioa of foes
p&s&msrf)lu6burn&&@. miserably weak is he, who is timid,
ignorant, unsociable and nimrdly.
ailcum agiyriy8g amaivilaa ikaliin
tailcam eliyan pakaikku.
864. He who neither refrains
from anger nor keeps his semts
will at all times and in all places be
easily conquered by all.

865. (A) pleasing (object) to his

foes is be who reads not moral
works, does nothing that is enjoined
by them, cares not for reproach
and is not possessed of good
qualities.
866. Highly to be desired is the
hatred of him whose anger is blind,
and whose lust increases beyond
measure.

867. It is indeed necessary to

obtain even by purchase the hatred
of him who having begun (a work)
does what is not conducive (to its
accomplishment).
868. He will become friendless
who is without {any good) qualities,
and whose faults are many ; (such
a character) is a help to (his) foes.

869. There will be no end of

lofty delights to the victorious, if
their foes are (both) iguorant and
timid.

870. The light (of famt) will

m r be gained by him who gains
not the trifling reputation of having
fought an unlearned (foe).
 W M 5RlUu
" ~ T U ~ F&>adW
u"APz211TT UCC
"a&+&
 u-rnB@eb Q@@
871. umam&alb u&r8 &$&w mar& 871. The evil of batred is not of
pernsC3wqLb ~ S U & L @ U ~ &
#y&,g.
~ a nature to be desired by one even
in sport.
pakaiewum panpi lataed oruvaa
nakaiyOyum vB~@pQguaam.
872. Though you may incur the
hatred of warriors whose ploughs
are bows, incur not that of ministers
whose ploughs are words.

873. He who, being alone, incurs

the hatred of many is more in-
fatuated than even mad men.

874. The world abides in the

- Qarr&G)lr@gh u ~ y m rlunar&
874. umsgiuf~e%
#B@@u
~msmro&wsbm
,
greatness of that good-natured man
who behaves so as to turnhatred
p d c ~ n ~ r p ak0dWCukum
k pagputd y a b into friendship.
I' *
tm tatikim ulaku.
: 875. & ~ g h ad, firrckgg~riik
urab@~i)D.airur2u
Q ~ ) & ~ ~ ! ~ w uQar&cn~@pP&
TT& @&@.
875. He who is alone and hcfp,
less while his foes are two should
: secure one of them as an agreeable
tantuqai ig#l pakaiiranm tiinomvan help (to himself).
intuqaiyik kolkavaggin 011.9.
876. Thougb (one's foe is) aware
or not of one's misfortune,
one should act so as neither to join
nor separate (from him).

871. O@rrar@e Qp~bpgl Croa~@&

~@uirritk@ 877. Relate not your saffering
yb&@. eveu to friends who are ignorant

I
6 ) ~ ~ & 8 1 1 ) ~U
) a6Ql
of it, nor refer to your weakness in
n6va.1kanontatu agiybkku mevarka the presence of your foes.
me& pakaiva rakattu.
878. The joy of one's foes will
be destroyed if one guards oneself
by knowiw the way (of acting)
and securing assistance.

879. A thorny tree should be

felled while young;, (for) when it is
grown it dl1destroy the band ofthe
feller.

880. Those who do not destroy

the pride of those who hate (them)
will certainly not exist even to
breathe.
 881. Shade and .water are no
pleasant, (if) they cause disease
so are the qualities of (one's) rela-
r$ A
'Y-
.A

tions not agreeable, (if) they muse

pain.
882. Fear not foes (who say they
would cut) like a sword ;(but) fear
the friendship of foes (who seem-
ingly ad) like relations.

883. Fear internal enmity and

guard yourself; (if not) it will
destroy (you) in an evil hour, as
surely as the tool which cuts the
potter's clay.
884. The secret enmity of a
penon whose mind in unreformed
wilt .lead to many evils cauSing
disaffectionamong (one's) rdations.

8 8 5 . ~ p d ~ m p u r r & rurn&@@
ei m6k4dr @p,gir(rpmpwrdr 885. If there appears internal
ggjLb umqb hatred in a (king's) family ; it will
lead to many a fatal crime.
u~lmuraiyiigutpakai t6n,ria irahugaiyli~
Btam pahvun tarum.

886. If hatred arises among

(one's) own people, it will be hardly
possible (for one) to escape death.

es~rgwrb-rrC8#
887, Q&L~&&ygwztf&~u~si, 887. Never indeed will a family
~ i u m a&p
& erg. subject to internal hatred unite
(really) though it m y present an
ap& pur?atcci@1 kfi- mt~ apparent union l i h that of a casket
u p k a i ma h t i . and its lid.
6 1 ~ r r & ~ u mGfiqrb
888. dr&Qurr(gp ~ ~ & agrbGlurrp~8
-- 888. A family subject to internal
e i u m s e f i p @+. hatred wiil wear out' and lose its
strength like gold t&at has been filed
aramporslta ponpblat. tteyum uramporutu away.
ufpalcai urn kuti.'
889. Although internal hatred
be as small as the fragment of the
scsamum (seed), still does destruc-
tion dwell ia it.

890. Living with those who do

not a p e (with one) is like dwelling
witb a snake (in the same) hut.
89 1 . &gmrr$ @ifigemw
efi,@6b a~fri)gi~)mk 891. Not to disregard the power
@ ~ r @ p~a sn&arrLb 98% of those who a n carry out (their
wishes) is more important than ell
figuvlr ii_r_rali kalamai p6g.wvar the watchfulness ofthose who guard
p a ~ a l u!ell- tatai. (themselves against evil).
892. To behave without aspect
for the great (rulers) will make them
do (us) irremediable- evils.

893. QGL&GN&W~& G w m r s aslires &t&Qm&+dr 893. If a person desires ruin, let

ueuris~fi~ @@&a. him not listen to the righteous
dictates of law, but commit crimes
ketalven~ipki3Btu ceyka a ~ l v t n t i ~ against those who are able to slay
iigu pavnrkaq ilukku. (other sovereigns).

89 4 . fi@p&m## mawrrd &srfl&fi@@& a@awrrri&@ 894. The weak doing evil to tbc
eiJ@$rrri @&pg G.eu&. strong is like beckoning Death to
come (and destroy them).
kiig~attaikkaiyill vi!ittar.@l ilr,pv&rkku
gg$itiir iggii ceyal.

89 5 . lurr&@&Q&~a wrr&@rb emgrrarrri Qarbgd$& 895. Those who have burred

Gep21ui r w f i . the wrath of a cruel and mighty
potentate will not prosper where-
yiintuccea.yu yftqtum daraklir ventuppin ewr they may go.
v h t u cegappa! War.
896. Though burnt by a fife
(from a forest), one may perhaps
live ; (but) never will he live who
has shown disrespect to the great
(devotees),
897. If a k 5 q incurs the wrath
of the righteous great, wbat will
become of his goveriunent witb its
splendid auxiliaues and (all) its
untold weal* ?
898. If (the) hiH-like (devotees)
$&)&@If inlrd~Tifl~l&a. resolve on destruction, those who
seemed to be everlasting will be
kuq.ra@r kuaga matippin kutiyotu destroyed root and branch from the
m5yvar nilattu.
pigra~~iir earth.
899. If those of exalted vows
burst in a rage, even the King will
suffer a sudden loss and be entirely
ruined.

900. Though in possession of

numerous auxiliaries, they will perish
who are exposed to the wrath of the
nob?e whose penance is boundless.
 Q~laAar@&@a@
901. u h ~ d e m p m r UI~&UUJ&
i ndrwr)d & i w a a C n ~ w f i 901. Those who lust after aeir
&u&~rrrS Qun@@rba#. wives will not attain the excellence
of virtue ;and it is just this that is
madvihi* m @ p y a geytU VirraiWiKviir not &ired by those who are bent
v€qflp podam ata. on acquiring wealth.
802. Gums Qu&dqpi~rrdr adarb blurfJlrW~rrrf. 902. Tbe wealth of him who,
regardless (ofhis m n b s s ) , devotes
himself to his wife%femiaioe nature
will cause great shame (to all men)
and to himself.
905. @ib8urr&ss* #rt@$p@u&d&rnur m&@m66T~rb 903. The frailty that stoops to a
~Bir@rr@& prrgg& a@&. wife will always make (her husband)
fa1 ashamed among the good.
illalaap tiilnta iyalpinmai -"_rum
nallhl d q u t tarum.
904. The undertaking of ow,
who fears his wife and is therefore
destitute of (bliss), will never be
applauded.

905. He that ftars his wifk will

always be afiaid of doing good
deeds (even) to the good.

906. They that fear the bamboo-

like arms of their wives will be
destitute of manliness tbough they
may flourisb like the gbds.

907, ~ u & u k f f &

6lfflir@$rr@@rb auhrmm&& 907. Even shamefaced W O ~ ~ D -
Quddcva~Qu@mlo em^&. hood
f 9 W E U ~ ~ is more to be esteemed than the
shameless rnanbood that performs
pe@vd ceytal.ukum W y i n Wutaip the behests of a wife.
pan* p e d u@ittu.

908. p i ~ r r i f@mpw4u~~fi
p*@&yri pd~@pwr& . !MS. T hk who yield to the
QuI"16 @@@ uwlf- wishes of their wives will neither
relieve tbc wants of (their) friends
namr kupimu$iyilrnam-@r namuw nor perform virtuma deeds.
p e w oluku pavatt
90s. ~ ~ d h qa*@
i b Gum-@ 9,~dikyrb 909. From those wha obey thc
G)ucaiargw& Qerirarrrriadm a&. commands of their wives are to be
expected neither debds of virtue,
wvinaiyum HIW p o d = p i w v ~ y u m mr tbose of wealth nor (even)
pe~WalceyvHrka~il. rhos4 of pleasum.

810. ndddrtjifi ap@& $)-~11)~wrrri&~ er&y&ari, 910. The foolishacss that d t s

fnnn devotion to 'a wife will never
Gu&&tt&firr~b @um$imu@p. be found in those who possess a
+ta n e b t titaqwiy8rklru em- mind and a pmptrity
peqctknttim p W m i il.
 9 12. 4&~9&
dmpwnri Qurr~&nBm~qri,
&~Qfir+lurri 911. The sweet words of elegant
bracelettd (prostitutes) who desire
@&SIT& &&k(isj& $@. (a man) not from affection but from
agph vilai* port&iUyum gytotiyar avarice, will cause sorrow.
iwol illukkut t a m .
912. One must ascertain the
character of the ill-natured women
who after ascertaining the wealth
(of a man) speak (as if they were)
good natured-ones, and avoid inter-
course (with them).
@mi

I
91S. 6?ur&Qu&@ ~unfbrbmfn(gpwLdsrb 913. The f&e embraces of
L ~ w & B $~~#9* luPdd wealth-Loviag women are l i b (hired
men) embracing a strange c o p
porugpeq* poymmai r n q d c k m i r u w y i l in a dark room.
&pigantam
iI ya-v.

I
914. Qum&Qur~mrrri 4&ma~b aaiQua@
@,wruri 914. The wise wh3 seek the
4qLb &I@ m~~ri. w d t h of grace will not desire the
base favours of those who regard
pomtporu2gr pwsalam taw = W p o 4 wealth (and not pleasure) as (their)
5yum arivi mvar. riches.

915. Those whose howiedge is

made excellent by their (natural)
e a s e will not covet the trifling
delights of those whose favows are
common (to all).
916. Those who would spread
(tbe fame of) their o m goodness
will not desire the ahoulden of those
who rejoice in their atxompishments
and bestow their despicable favours
(on all who pay).
917. Those who are destitute of
a perfectly (reformed) miad will
covet the arms of those who
embrace (them) while their hearts
wvet othm
9 18. Tbe wise sty that to sucb
as are destitute of discerning sense
tbe embraces offaithless women are
(as ruinous as those of) demoness.

919. The delicate arms of prosti-

tutes with excellent jewels are a
bell into wbich are plunged the
ignorant base.

920. T r e a c h e r o u s women,
liquor, and gambIing are the
associates of such as have been
forsaken by Fortune.
 921. Those who always thirst
after drink will neither inspire fear
(in others) nor retain the light (of
tbeir fame).

922. Let no liquor be drunk;

if it is desited, let it be drunk by
those wbo care not for esteem of the
great.

923. Intoxication is painful even

in the presence of (one's) mother ;
what wiU it not then be in that of
the wise ?

334. $ r r & & r ~ i k gi&er)rr& yfl&&sm@Cii@Lb 924. The fair maid of modesty .
G u e i r Qupj&&p&prrrikg . a ~turn her back on those who
f b S ~ ~ m & will
are guilty of the great and
nlqe~aumnallii! pupuikoWum kaltemum abominable crime of drunkenness.
p6.g p e d k u ~ a tlrkku.
t
925. To give money and pur-
chase untonsciousness is the result
of one's ignorance of (one's own
actions).

886. #@@ari.
&@#rrd?& Q a i ~ & m &n@@rr&mh 926. They that sleep resemble the
p@&uiT+ w & ~ & umri. dead ;(likewise) they that drink are
tuficiMr ceftiirip verallar e5ihimm no other than poison-eaters.
n a f i c ~ p k44w
a pavar.
927. P M ~ F T a &&, ~ gaiiru@guri m&grr&@
@ 927. Those who always intoxi-
rs&Qsrr~P@&a&wsnt uari . cate themselves by a private (indul
g e m in) drink, will have their
dlorri ul!W nakappatuvar eKjGxtm secrets detected and lauaed at by
; W o ~ kancay
k pavar. their fellow-towmen.
928. Let (the drunkard) give up
saying ' I have never drunk ' ;(for)
themoment (be drinks) he will simply
betray his former attempt to conceal.

929, Reasoning with a dnmkard

is like going under water with a
torch in search 'of a drowned man.

930. When (a druakard) who 'is

sober sees one who is not, it Ioolcs
as if he rcmambered not the bvil
effects of his.(own) drink.
 931. Though able to win, let
not one desire gambling ; (for)
even what is won is h i a fish swal-
vEgpirka ve@i$iguma t i ve~raffium
~ lowing the iron in fis&hook.
tiintigpog migvi!udsi yam.

93s. @&(ap)rir@ @7@bp&@Lb @$lj&@Lb a ~ ~ m ~ Q ~ ~ 932. i l indeed a means of

~ 6b there
~&dpi@ wm@mGp~~t w. livelihood that can bestow bappi-
ness on gamblers who gain one and
01tf:eytiniirilaklcum ciitarfckum u g w o l lose a hundred ?
naggeyti valvatar Iru.
933. If the h g is inocsraqtly
addicted to the rolling dice in the
hope of gain, his wealth and the
resources thereof wilI take tbeir
departure andfall into other's hands.
934. There is nothing else tbat
brings (us) povnty like gambling
which causes many a misery and
destroys (one's) reputation.

935. Penniless are those who by

reason of their atta&rnent would
never forsake gambling, the gamb-
ling-place and the handlmg (of dice).

93s. ~ a ~ r g r*&4iUci,
t ? ~-giruripj6)#6iTggG 936. Those who are swallowed
(1~tnqun-6) wwui trrri, by the goddess called *gamblingi
will never have their hunger satisfied,
aka@r&rallal ulapparcQteqnum but suffer the pangs of bell in the
mukz??iy&lmii@ppa$@r. next world.
937. To waste time at the placc
of gambling will destroy inherited
wealth and goodness of character.

938. (aurr@&(aii;@&@~ Qufflir&3# Q ssrtda 938. Gambling destroys pro-

*&#& &&liLRB@Lb @a. raw@&@ perty, teaches firlsehood, puts an
end to benevolence, and brings in
poru@quttup poymM kolii am&etuttu miscry (here and hereafter).
allal ulappikkum ciitn.
939. The habit of gambling pre-
vents the attainment of these five :
clothing, wealth, food, fame and
learning.

940. As the gambler loves (his

vice) the more he loses by it*so docs
the soul love (the body) the more
it suffers through it.
 941. If (food and work are either)
excessive deficient, tbe three things
enumerated by (medical) writers,
flatulence, biliousness, and phlegm,
will cause (one) disease.
942. LO@&GagmGwaiTUTwlTLb ( U F T & ~ & & @ 'g@f,@,qjJ 942. No medicine isnecessary for
afi,!g~ Gum#@ a d & , him who eats after assuring (himself)
that what be has (already) eaten has
maruntena ven@viim y&kaikku aruntiyatu been digested.
agatu @;ri unig.
9 4 3 . &@@yQ~ s r r s u @ &&@-rim"
~ &qBgji~.Lby 943. If (one's food has been)
GLJfi@& 6)pt+gtit&pjmffg. digested let one eat with modera-
tion ;(for) that is the way to prolong
ar@l a!avarintu unka ahtu~ampu the life of an embodied soul.
peglia nelituykku Wiy,
944. .Blpp&ya@$@ 6 6 b n ~ i f L a q & j @ mffpdw 944. (First) assure yourself that
ar
ic
s s g,/argu u@&@.
ib your food has been digested and
never fail to eat, when very hungry,
a_mtua i n t u kataippitittu mii,raIla whatever is not disagrqeable (to you).
tuykka tuvarap pacittu.

9 4 5 . .urgur@ &"air4lD&$y*66llfl&
@&~)GuTT$~ 945. There wili be no disaster to
msaaurr@g)dh &uZlrik@. one's life if one eats with modera-
tion, food thai is not disagreeable.
rnaruptitu iIlata usti maruttugqin
tlwpiitu illai uyi rkku.

946, As fleasure dwells with

him who eats moderately, so disease
(dwells) with the glutton who eats
voraciouslp.

947. He will be a c t e d with

numberless diseases, who eats im-
moderately, ignorant (of the rules
of health).

948. Let the pbysichn enquire

into the (nature of the) disease, its
cause and its method of cure and
I n6@ti naymutal nati atutanikkum treat it faithfully according t o
I vilynilti viiyppac ceyal.
(medicaldc).
@49.a&& amqrb fidwerrq12, arrwwlb 949. The learned (physician)
I e&p8r ~~CFUJ~~I. should ascertain the condition of
m a alavum piniy&vum Mlamum his patikt ;tbe nature of his disease,
and the season. (of the year) and
kaka@akarutic ceyal. (then) proceed (with his treatment).
950. Medial science consists of
four parts, vjz., patient, physician,
medicine and compounder; and
each of these (again) contains four
sub-divisions.
 @IprnW
9.51, @@L8p&gmri ~6sdma@iU~ @udurr~fi& 951. Consistency (of thought,
616Li~@Lb$IrgglLb $pj&pj. word and deed) and fear (of sin)
are conjointly natural only to the
irpirantiir kanallatu illai iyalp5kac high-born.
I ceppamum n?Larnorwiku.
952. The higb-born will never
deviate from these three; good
manners, truthfulness and modesty.

9 4 . A cheerful countenance,
liberality, pleasant words, and an
unreviling disposition, these four
are said to be the proper qualities
of the truly high-born.
I 9 5 4 . &JkEIur Osnrq Qu@-rb gpr5dpfi$n$
@&g6y6)~~&96i)
954. Though blessed with
immense wealth, the noble will
never do anything unbecoming.
arukkiya k 6 pegi~um
~ kutippigantiir
- kunruva ceytal ilar.

955. a ~ @ & g w
&7&@&+3& s
6da
rmL
bu~~pjl+ 955. Though their means fall
u*fl$L) #uh!afi$BI) off, those born in ancient families,
will not lose tbeir character (for
v a l a h v a tu!viI.ntak kawum pakdkufi liberality).
panpil talaippirital i8.w.
956. Those who seek to preserve
the irreproachable honour of their ,

families will not viciously ,dowhat

is detrimental thereto.

9 5 7 . gLp3dp~prrri&climSlasrr&grb pjpcpr6 &&hQ& 957. The defects of &e noble

lo@&s& ro~pL~QuirQ ~iuri.&,~. will be observed asclearlyasthtdsrk
spots in the moon.
kufippigantilr kaqvi!alikum kur,wm vicumpi~
matikkan ma.1ypp6l uyarntu.
958. If one of a g o d family
betrays want of affection, his descent
from it will be called in question.

g5g. $a&@& ssrriah

i , ~ $ g m r ocsrrdirt~nL@Lb 959. As the sprout indicates the
pjm86Jbi) dp$~TTTis~~mlljB QcFK~~). nature of the soil, (so) the speech
of the noble indicates (that of one's
nilattil kijantamai kZilkQ~umk F i p birth).
kulattil pirantii~v8yc.col.
960. He who desires a good
name must desire modesty ; and
he who desires (the continuance of)
a family greatness must be sub-
missive to all.
 961. Actions that would degrade
(one's) family should not be done ;
though they may be so important
that not doing tbem wouId end in
death.
962. Those who desire (to main-
tain their) honour, will surely do
nothing dishokourable, even for
the sake of fame.

963. In great prosperity humility

is bewmiag ; dignity, in great
adversity.

964. They who have fallen from

their (high) position are like the
hair which, has fallen from the
head.

965. Even those who are exalted.

like a hill will be thought low, if
they commit deeds that aredcbasing.

9 6 6 . qa@@&@ y&(&&rpni@ P ~ W I T * n&mfi&y

~ ~ ~ 966. Of what good is it (for the
@.s@wrrrir8& @e&u $&.I. high-born) to go and. stand in vain
pukaliggiil putt5bii~uuyyat81e m r g u before those who revile him? It
only brings him loss of honour and
ikalvarpin cew nilai. exclusion from heaven.
967. g i r r r i d a @brkQ@@r& irrbbgd& q@@&&w 967. It is better for a man to
B a i r & mmLju@pi~pbm. be said of him that he died in his
usual state than that be eked out
his life by following those who dis-
graced him.

968. ~ @ , ! b ~ $ r r ~ , & g@st~dr@lbqrb

li cutr@&asQupj@fisaeonlo 968. For the high-born to knp
ff L@U w)bp &&a. their body in life when their honour
is gone will certainly not prove a
marunt6mag.piio6rnpu.mviiwai remedy against death.
p i ~ l i y avanta i ~ t t u .
969. rou9h$r59d7 arirbprri awflutr 969. Those who give up (their)
adTffifi~I?~ ~ t T 6 W Qllfl&.
rb life wben (their) honour is at stake
are like the yak whicb dies at the
mayirnippiw vii!Hk kavari- annar loss of its hairs.
uyirnippar d n a m varig.

970. The world will (always)

praise a d adore the fame of the
bonaurable who would rather die
than suffer indignity.
 971. One's light is the abundance
of one's courage ; one's darkness
is the desire to live destitute of
such (a state of mind).

972. All human beings agree as

regards their birth but diffm as
regards their characteristics, because
of the different qualities of their
actions.
973. Tbough (raised) above, the
base camat become great ;tbough
(brought) low, the great cannot be-
come base.

974. Even greatness, like a

woman's chastity, belongs only to
him who guards himself

975. (Tbougb reduced) the great

will be able to perform, in the
proper way, deeds difficult (for
others to do).

g76. b)pDurrrf raari&@q&

@&&aQuficurrmt~Lj 976. It is never in the nature
Gud&Oenrh Gw16nr*gyr6 Ggrrd;~. of the base to seek the society of
the $reat and partake of their nature,
ci~iyiirunarcciyu\ illai periyihip
pgdkko! v&nenaumntikku.
977. Even nobility of birtb,
weaitb and learniq. if in (tbe
possession of) the base, will (od)
produce ever-increasing pride.

978. The great wiU always.

humbIe himself; but the mean will
exalt himself in self-admiration.
pa4yumh en.- per& ci..umai
a n i y u e tasnai viyantu.
979. Freedom from -conceit is
(the nature of true)greatness; (wbile)
obstinacy therein is (that of)
meanness.

980. The great hide the faults of

others ;the base only divulgt tbem,
981. cn~&ff&u g&sllamw 6rbi)artbs % L & ~ @ @ # 981. It is said that those who are
srrsirr@ranro I%m@Qwrr& ucuriaisg, conscious of their duty and behave
with a perfect goodness will regard
ka9w~panallavai ellam kaptga~intu ' as natural all that is good.
cii~&rnai mErko! pavarkku.
g82. &rra@ri
~68iu~aLh pm@m flpfi6vLi) 982. The only delight of the per
6T&jm$&g tL&6TT,gj7aLb &r@. fect is that of their goodness ;all
other (sensual) delights are not to
kuqanalam d @ r nalage pirawlam be included among any (true)
ennalattu d!atlium a m . delights.
983. & r y g r & ~irqgq Y K I ~ ~ ~ U ) G I I U K @983.
ersdwQwi~~h Affection, feat (of sin),
85~6fl6i)I4 =&flUJ ma. benevolence, favour and truth-
,fulness ; these are the five pillars on
a g p m n bppuravu kaggbtm vFqmaiyotu which perfect goodness rests.
aintdlpu iiggiya tm.
984. Qcsrt86un psu&pg Q~rr&iiinrr, 99rii3mm 984. Penance consists in tbc
Qan&mur p~&sa
srrdy. goodness that kills not, and per-
fection in the goodness that tells not
kolla nalattatu n6gmai pigart'kai others' faults.
collft nalattatu c8lpu.
9 8 5 . @gwrlj. &PC\) udgjd ~ & Y ( F T T M @ R 983. Stooping (to inferiors) is
UIIT@@ymg
UIrr@aLb
um1. the strength of those who can
accomplish (an undertaking) ; and
Sgruv8r 5 ~ apanital
l atucHgg6r that is the weapon with which the
rn2iniirai rnii~~urn
patai. great avert their foes.
986. The touch-stone of perfec-
tion is to receive a defeat even at
the hands of one's inferiors.

987. Of what avail is perf&

goodness if it canoot do pleasing
tbings wen to those who have
done evil ?

988. Poverty is no disgrace to

one who abounds in good qualities.

989. Those who are said to be

the shore of the sea of perfection
will never change, though ages may
change.

990. If there is a defect in the

character of the perfdct, (even) the
great world cannot bear (its) butden,
 991. Tf one is easy of access to
all, it will be easy for one to obtain
the virtue called goodness.

992. Benevolence and birth in

a good family, these two constitute
what is called a proper behaviour
to all.

993. Resemblance of bodies is

no resemblance of souls ; true
resemblance is the resemblance of
qualities tbat attract.

994. The world applauds the

character of those whose usefulnes~
results from their equity and charity.

995. Reproach is painful to one

even in sport ; those (therefore)
who know the nature of others
exhibit (pleasing) qualities even
when they are hated.
9 9 6 . u&qsln~lurrriir ui@dw@ .uiuarb a g y @ & G 9 9 996. The (way of the) world
m61imyiiipj urrwwgy m&. subsists by contact with the good ;
if not, it would bury itself in the
panpugaiyiirp pattuqtu ulakam a t u i ~ s l earth and perish.
nianpukku miiyvatu man.
997. dg~X2utrarbai&mmu roghQunsirwri 997. He who is destitute of (true)
@dam p ~ r i .
rodaiu~6-ry human qualities (only) resembles
a tree, though he may possess the
arampblum kiirmaiya sum maramp6lva.r
sharpness of a file.
makka~appuilla tavar.
998. It is wrong (for the wise)
g/T,&& 6 m L .
~sdsrlJr$@ not to exhibit (good) quaIities
even towards those who bearing
nanp8r.rFi r&i nayamila c e y v h b no friendship (for them) do only
paqpargii ratal katai. what is hateful.
999. To those who cannot
rejoice, the wide world is buried
darkness even in (broad) day light.

1000. The great wealth obtained

by one who has no goodness will
perish like pure milk spoilt by the
impurity of the vessel.
 p&@uOst,Qdrmio
1001. mau$grr&anrir errdrp (au@rbQum@ gyo"ogd 1001. He who does not enjoy the
Q e # ~ r r & G)EFIu~@L@$@ a&.
1-65 immense riches he has heaped up
in his house, is (to be reckoned as)
vaittSgv8y &=a perumporu! a b t W n dead, (for) there is nothing achieved
cettag ceyakkipntatu il. (by him).

1002. He who knows that w d t b

yields every pleasure and yet is s o
blind as to lead miserly life will be
born a demon.

1003. A burden to the earth are

men bent on the acquisition of
riches and not (true) fame.

1004. m&riQm&g m&~f6dlRg&)/&Q&IT&&~~IT

@@6ugfrd? 1004. What will the miser who
is not liked (by any one), regard
as his own (in tbe world to come)?
naccap paw tavag.

others) nor enjoy (their property)

are (truly) destitute, though p-
sessing immense riches.

6 ) u ~ ~ 6 l ~ d ugjm&gp&4urr&
1006. g ~ r b ~1Lb gdarrrik 1006. He who enjoys not (his
i)u&flairp m & . [Qdsrr&a riches) nor relieves the wants of the
W a m perdcelvam tangwan takkgrkkomu worthy is a disease to his wealth.
ital iyalpila tan.
1007. &(gkci;Qarr&g/ *&ygrrdr daip~1)Lb
Q~dl)wLb 1007. The wealth of him who
8u,&@ $LbJu*@d $,ha* never bestows anytbing on the
destitute is like a w o r n of beauty
arerkkon~ii~it8rrcelvam mikanalam growing old without a husband.

GSeOwrb p @ ~ @ &
9aF-613u~rr9wc-5~ 1008. The wealth of him who is
9.hmglbu& g$g. disliked (by all) is like the fruit-
bearing of the etti tree in the midst
naccap pafatavan celvam na~uvtiru1 of a town.
naccu marampafut ta-gu.
a&QurrTPB&&6)e@gj +pG,~~Barra
w i.LLLU
I 1009. Strangers will inherit the
ricbes that have been acquired with-
tp&r6)urpj6i~ Gsrrdrwrrri &prim
out regard for friendship, comfort
anporiit tarcerpt aranOWtu iffiya and charity.
onporu! kolvar piem.
1010. $pjaO~BQ&&QITj mggil6d m r f i 1010. The short-lived poverty
m p B € w f #~5 & i m f l I ~ sml&$jg. of those who are noble and rich is
like the douds becoming poor (for
drupic celvar cigutuni mHri a whiIe).
va,rmMm tamiyatu utaittu.

mr' I
,I
-1-
.a -
-.-'I- d.
-' '
I!.
-I -.- :- '
I *a -
-
,- - .' -- - "
r~ .. ...,' e v - - J r -=y
 1021. pg?Jp&
&(Ip~~Ir6 3 prrgJl& @(njJg+5d 1011. True modesty is the fear
p&C#wd prg.gLi Lap. of (evil) deeds ;all otber modesty is
(simply) ?he bashfulness of virtuouq
kanrmattal niiuutal niinut tirunutal maids.
nallavar d n u p pi~a.
1012. Food, clothing and the
like are cammon to all men but
modesty is peculiar to the good.

1013. As the body is the abode of

the spirit, so the excellence of
modesty is the abode of perfection.

1014.. adaqMy g r ~ l m r - m r affrr&@yfffi@ 1014. Is not the modestyorna-

~%td&~y&(2@
L?@ 9 . m ~ . ment cf the noble? Without it,
[,syoda@&Gpd their haughtiness would be a p i n
aqiaaxa niigutaimai nnx6rkku a h t i ~ e l (to others).
piqiam6 pitu na$ai.

1015 . dpriubd)q&$br;l$lyrb g r r ~ w ~ rprr-&@

tf 1015. The world regards as the
ampugl6T6%T@Lb em@. abode of modesty him who fear his
own and other's guilt.
pirarpa!iyum tampaliyum Mnuvar naukku
~ a i p a teonum
i ulaku.
1016. prr&kts616)am&mmg L O M ~
dlu&@n6ulb 1016. The great make modesty
O u m m r i Qmcun LUQII?. their barrier (of defence) and not
the wide world.
n&ybli kol!iitu mag116viyagilfilam
pEnalar melii yavar.
1017. pnmci, e&mg& ~piruris l d r i - r j G u r ~ j u ~ c i , 10 17. The modest would rather

I ~rr&agmrrri p r r d t u ~ d ruari, lose their life for the srrke of modesty

than lose modesty for the sake of
na@l uyirait turappar uyirpporu$@l life.
niiqturavilr pavar.
1018. Virtue is lilcely to forsake
him who shamelwly does what
others are ashamed of.

1019. Want of manners injures

one's family ; but want of modesty
injures one's character.

1020. The actions of those who

are without modesty at heart are
like those of a puppet moved by a
string.
 1021. ss@rohQslu$j?@wBrntit&7Ck~cin e r & ~ L i , 1021. There is no higher great-
63up~mmUB& ~ @ Q I I ~ L@&.
U ~ ness than that of one saying, I will
not cease in my effort (to raise my
karumam ceyaoruvar!kaitfivb eggum family).
perumaiyin pitu@iyatu il.
1022. One's family is raised by
untiring perseverance in both effort
and wise qontrivances.

~c&T~~LZI
1013. @546)#(i(~ld Qgjimh 1023. The Deity will clothe
itsex and appear before him who
W$,D&P ~ & w & @Dl&. resolves on raising his family.
kuficeyval e m oruvqkut teyvam
malitqmt tZiumun t u . ~ m .
1024. Those who are prompt in
their efforts (to better their family)
need no deliberation, such efforts
will of themselves succeed.

1025. @@p.ii @u@titii pj46)~id1~

Q ) K @ ~ T T ~ & 1025. People will eagerly seek
ecfiprorri &&urb=ciu(g. the friendship of the prosperous
soul who has raised his family
kurpm ilaMyk kuticeytu vilvfigaic without foul means.
cu,rp&c c u r m ulaku.

1026. ~&s~rr&mlo m&u# g@cu,&& ~ r r d ~ f i p t g 1026. A man's true manliness

@&sum&mro &ii;gE)& ~esrrmcir. consists in making himself the head
nallBqmai eapatu oruvarkut t a ~ p i ~ a n t a and benefactor of his family,
illiiqmai W i k kolal.
1027. Like heroes in the battle-
&Id, the burden (of protection etc.)
is borne by those who are the most
efficient in a f b l y .

1028. As a fsrmily suffers by

(one's) indolence and false dignity
there is to be no s k o n (good or
kuticeyviirkku illai paruvam ma~ceytu
I @mm karutak ketum.
bad) to those who strive to raise
their family.
I
10 1 9 . @@rbmuaiGsQarrd-recvnh QsrdGtiurr g@rbugmgA ' 1029. Is it only to suffering that
- @$iri, mmaiiurr& .?L?-L~Y. his body is exposed wbo undertakes
to preserve his family from evil?
itumpaiLL5 k o l k a l ~koU6 ku-pattaik
kugam rnagaip@n ummpu.
IOU). If there are none to prop
up and maintain a family (in
distress), it will fall at the stroke
of the axe of misfortune.
 1031. Agriculture, though labo-
rious, is the most excellent (form
of labour) ; for people, though they
go about (in search of variou,* em-
ployments), have at last to resort
to the farmer.
1033. s~surrrieaa&@rriig~d,&+ fin@ma 1032. Agriculturists are (as it
Glurrg~fis.
mumnmg w&c~)rrii~ were) the linch-pin of the world for
they support all other workers wbo
uluviir ulakattibIdcu ilpiah t-tu cannot till the soil.
eluvarai ell- poyul tu.
1033. q p ~ a k @ wrr@wrrGg an@wrrri.rp&Qpd~~rrrb 1033. They alone live who live
Q ~ n ~ g p b ~S&QCF&
@ ~ 4 ~ 3 . by agriculture ; all others lead a
cringing, dependent life.
ulutuntu vi42vlrE viiivBrqa,r _rell&n
tolutuqtu pincel pavar.
1034. umgmr_ Bgsrb #&@co~&6!@ srrdirbd 1034. Patriotic farmers desire
q6Ug-L @@ w e . to bring all other states under the
control of their own king.
palaku~ainilalum tariIrugii&*& kgqpar
alakuM n i l lavar.
1035. Those whose nature is to
live by manual kbour will never beg
but give something to those who
iravar irappiirkkogy ivar karaviitu
beg.
kaiceyttin miilai y avar.
1036. If the fanner's ban& are
& i G ~ L b m $ r urrTikeLb @&. slackened, even the ascetic state will

t
fail.
ulaviuar kaimrnatatikig illai vi!aivatOm
vitgben plSrkkum nilai.
' 1037. Q#rrqirq(g@a & t ~ r ra am&@& dq&Qg@qLb 1037. If the land is dried so as to
Ga6lb~tTg 8iTbl)Lj u@Lb. reduce one ounce of earth to a
quarter, it will grow plentifully even
without a handful of manure.

1038. qrdggrb g&@& m@@@p& s 6 i ~ d d ~ 1038. Manuring is better than

$rflm&/Lb p6kr&gj& 66lTLjy. ploughing ;after weeding, watching
is better than watering (it).
Eriqurn nawiil eruigutal kagapip
nirigum n a w t a a Bppu.
1039. If the owner does not
(personaliy) attend to his culti-
vation, his land will behave like an
angry wife and yield him no pleasure.

1040. The maiden, Earth, will

laugh at the sight of those who
plead poverty and lead an idle life.
 ~6QcBrq
1041. @&mud& @&r@;ej# wrrQgd& @ & m d & 1041. There is nothing that
@&61~uG'u g)&(a~ $a, afflicts (one) like poverty.
igmaiyin innZitatu yZitegin imaiyig
i@yE iaaZl tatu.

1042. Whm cruel poverty comes

on, it deprives one of both the
present and future (bliss).

1043. Hankering poverty des-

troys at once the greatness of
(one's) ancient descent and (the
dignity of one's) speech.

1044. Even irr those of high

birth, poverty will produce the
fault of uttering mean words.

1045. The misery of poverty

brings in its train many (more).
miseries.

046. u & r r 1W. The words of the poor are

Osrr$Qurrppiiir Q ~ n r i u@&.
q profitless, though they may be
na-poru!.naakunarntu coliinum nalkiirntar sound in thought and dear in
expression.
corporu! C ~ N Upaturn. K-1
1047. He that is reduced to '
absolute poverty will be regarded as
a stranger even by his own mother.

1048. @&gb svin~sugG)esn&Qsorr Q f l ~ ~ w h 1048. Is the poverty that almost

G)arr&paG u r @ h &rjy. lcilIed me yesterday, to meet me
in-gun varuvatu kollii nerunalum today too ?
koaptu pblum nirappu.

1049. One may 'sleep in tbt

midst of fire ; but by no means in
the midst of poverty.

1050. &134rsy@9@17ri &w!T$ @p~mmu 1050. Tbe destitute poor, who

&fi&@@Lb 6 r r q % p j h &fig. do not renounce 'heir bodies, only
tuppuravu illZir tuvarat t ulav-i consume their ueighbour's salt
and water. .
uppiglcum kii$iMnunk6r.g.
 83v.1
1051. @Jrais @r#gai;wrrricli; &rrd& wrLid& 1051. If you meet with those
&fwriu@ p&u@lu*g#. that may be begged of, you m a y
beg ; (but) if they withhold (their
irakka irattakkark k8qig karappin gift) it is their blame and not yours.
avarpali tampali y a m .
1052. Even begging may be
pleasant, if what is begged for is
obtained without grief (to him that
inparn oruvah irattal irantavai
begs).
tunparn w5a vario.
1053. There is even a beauty
in standing before and begging of
those who are liberal in their gifts
and understand their duty (to
~~l?Jiv~).
1054. To beg of such srs never
think of wit&holcting (their charity)
even in their dreams, is in fact the
same as giving (it oneself).

1056. q ~ L j d m m F i~ ~&
Q I W ~ S # ~ a&dd~a
~ L D U I T & 1055. As there are in the world
g)grjueyri Gro@6)6ITcir as. those that give without refusing,
there are (also) those that prefei to
karappilw vaiyakattu uwaiy81 kagqiom
beg by simply standing before them.
irappavar rnerkol vatu.
1056, All the evil of begging will
be removed at the sight of those
who arefar fxom the evil of refusing.

1057. Beggars rejoice exceed-

ingly when they behold those who
bestow (their a h ) with kindna
and courtesy.

1058. If there were no beggars,

(the actions done in) the cool wide
world would only resemble the
movement of a puppet.

1059. What (praise) would there

be to givers (of alms) if there were
no beggars to ask for and receive
(them).

@rirurrdrQarpjmrrmu, G Q I ~ B $~riiLB@Qmu
L~ 1060. He who begs ought not
prrGmqh 8 r ~ r ad. b to be angry (at a refusal) ; for even
irappHa vekutamai vErgum nirappimpai the misery of (his own) poverty
should be a sufficient reason (for so
aneyum d u r n kari. doing).
 @fJ6u&diO
1061. d s ~ w r er m
~f Syih wsliarmw&eri w & w h 1061. Not to beg (at all) even
R L D q@.
Ce;rrrg.
~ ~ C V F T ~ ~ from those excellent persons who
cheerfully give without reftlsing,
karadtu uvantiyum kannaanb k a ~ u m will do immense good.
iraviimai k6ti yu.gun.
1062. @)p&jLb adriam@gi& Q~&LQ.& u y j g 1062. If the Creator of the world
Qw@w ew81u@fl WIT&. has decreed even begging as a means
of livelihood, may he too go
irantum uyirvB!tal vefin parantu abegging and perish.
ketuka ulakiyargi yan.
2063. @&tam @@Gemu@)g&@@f mrrrarpk@rb 1063. There is no greater folly
a&6inmd& w * u r r u & # @&. than the boldness with which one
seeks to remedy the evils of poverty
@i itumpai irantutir v8meggum
by begging (rather than by worfcina).
v a w y i a vaupapitu il.

1064. Even the whole world

cannct sufficiently praise the dignity
that would not beg even in the midst
of destitution.

1065. ~ ~ & i r d a@q@ms

r i w d g p h ,&r&~~p&i,~ 1065. Even thin gruel is ambrosia
e&m& ~ & B d l u g a&. to him who has obtained it by
labow.
tennir alupurkai yiiyigurn tsltantatu
-- ugpali niilikiaiyatu il.
1066. ad$@ @!Tfid~rb
,!!jfTd$@ 1066. There i s nothing more
w m b 9 ~ disgra&ful to one's tongue than
to use it in begging water even for
iivirku nirew irappinum navi~ku a cow.
iravig ilivantatu il.
1067. 1 beseech all beggars and
say, 'If you need to beg, never
beg of those who give unwillingly.'

1068. The unsafe raft of begging

will split when it strikes on the rock
of refusal.

1069. To think of (the evil of)

begging is enough to melt one's
heart ; but to think of refusal is
enough to break it.

1070. sriruw&&gwnk62sr~d&g& @rifumri

~~6srrdirBgurr 1070. Saying ' No ' to a beggar
Q S I T ~ G U T T L L ~ GuvgLb adri.
takes away his Iife ;(but as that very
word will kill the refuser) where
karappavarkku yMkobkkun koU6 irappavar then would the latter's life hide
I coMpp paom uyir. itself?
i
 1071. mic~&wQ u r r l a r i wurwri glcug&m 1071. The base resemble men
*ukTfl t u t T & 6 & ~ ~ad. peffectly (as regards form) ; and
we have not seen such (exact) re-
5- p61var kayavar avaragna sembIance (among any otherspecies).
oppki yiidkagatu il.
1072. p e p 7 sunrfJ@
aruwri @ @ q m ~ s ~ f i 1072. The low enjoy more
Qp@Je&iI &y6umLil @alj, felicity than those who know Ghat
is good ; for the former are not
nama,ri vbi; kayavar tiruvupiiyar troubled with anxiety (as to the
neiicattu avalam ilar. good).
1073. The base resemble the
gods ; for the base act as they like.
tevar anaiyar kayavar avaruntihl
rnibana ceytoluka 1 3 ~ .
1074. 46Ljuiq- *wmaq& a n d * ~alrfldr 1074. The base feels proud when
rdlwhui@&Q~rbrorr&ari,g@. be sees persons whose acts are
meaner than his own.
akappaffi avkaik Mqig avarin
m i k a p p a ~ ccemmIildrum ki?.
1075. (The principle of) be-
haviour in the mean is chiefly
f a r ; if not, bope of gain, to some
a ~ a m kiwatu
e B a r n eccam
extent.
avHune1 wpm ciritu.
1076. -pump gl&mtf aluwksrrrb Q s i ~ 1076. The base are like a dsum
LOkd,,@dpIf&@
~ l b WIT&.
, & ~ c 1 1 ) ~ & & that is beaten, for they unburden
to others the secrets they have heard.

1077. The mean will not (even)

shake off (what sticks to) their
irrikai vitiriir kayavar koti.pqail&m bands (soon after a meal) to any
but those who would break their
kngkaiya rallti favarkku. jaws with their clenched fits,
1078. The great bestow (their
alms) as soon as they are informed;
collap payanpatuvar c8n.rar karumpupijl (but) the mean, like the sugar-cane,
only when they are tortured to
kollap payaOpatum ki1. death.
edwuwerb a r r d & r d f l f l m d ,
1079. a@fium&lb 1079. The base will bring an evil
t (accusation) againt others, as soon
I ~ l @ & ~ r r c a a~r l & y @ j r b @.
uQqpatBaunuppatfium k I ~ piramel g as he sees them (enjoying) good food
and clothing.
vafukkiiqa varrHkum kil.
1080. The base will hasten to
sell themselves as soon as a calamity
has befallen them. For what eIse
are they fitted?
 W ~ ~ C W B @
I 081. yarheQsrr& ~Guu9fii.1
QGK&&K anrbamw 1081. Is this jewelled female a
ulc~~ri(aen9
LO~-*L~)W& Qp@, celestial, a choice peahen, or a
aqaidcukol ilymay il koll6 kagzuikulai human being? My mind is per-
plexed.
miitark01 mHlumeo neficu.
1081. CDIT~@@YGprdQ.s@rf Gprr&$ Gir gn6aswrke 1082. This female beauty return-
prh&Qe;r& =~L&s. ing my looks is like a celestial maiden
coming with an army to contend
n6kkigfil nelcketir nOkkutal t&ka~arlku against me.
tii-on taggatu u@tittu.

1083. 1 never h e w before what

7 - is called Yams ;I see it now ;it is
the eyes that carry on a great fight
panwgiyeu k4me patanai igiyaginten with (the help of) female qualities.
pe~pikaiyiilp6aaark kam.
i ,@rwLbGprr@g&fimd Q u d i u ~ m ~ L j 1084. These eyes that seem to
1084. m k ~ n r d
Gum,#&pj ~ L D , - ~ a
&&.
~ ~ w kill those who look at them are
as it were in hostilities with this
kangr uyiruqqum t6rratt81 peg~kaip ferninme simplicity.
petaikku amarttana kan.
1085. Is it Yma, (a pair of)
eyes or a hind ?-Are not all tbese
three in the looks of this maid ?

1086. Qan@&q@mlb O a r r ~ mmpirLSrlo

r~ ~@k~aek 1086. Her eyes will cause (me)
Gelirwsv LO&@W& a&. no trembling sorrow, if tbey are pro-
perly hidden by her cruel arc$cd
kotumpuruvam k6tH maraippin natuikaiiar eye-brows.
ceyyda magival kan.

1087. WLK& aad@fl6~&~ei, siLILrrrb u)r$TS. 10137. The cloth that covers the
u ~ r @aQmd
a gjj@6i). firm bosom of this maiden is (like)
that. -which covers the eyes of a
k a W kalinimEl katpa@m miltar rutting elephant.
p a w mulaimel tukil.

1088. On her bright brow alone

is destroyed even that power of
mine that used to terrify the most
fearless foes in the battlefield.

1089. Of what use are other

jewels to her who is adorned with
modesty, and tbe meek looks of a
hiod 2

f 090. ~ c a k r ~ r r t f m&
is
iv
~g a@#@&~sn~~rb0un& 1fM0. Unlike toddy which yields
d6&uri ~b@@G)~baJdl aka. delight only when it is drunk, love
gives pleasureeven when looked at-
ugprkao allatu atunaak @amp61
kagtt makiIceyta1 i n s .
 @PLwrC@
.
l o g 1 @@pripj @u~&.&ur ohms mQprrde 1091. There are two looh in
the dyed eyes of this (fair one) ;one
Q ' ~ ~ c T & ~ K & Q s ~ s$@pmlir
& pa&,
causes pain, and the other is the cure
irun6ku ivajuqkag uktu o r u n ~ u thereof.
n6y~16kkosrann6y maruntu.
109%. &&6slrq (aetrdreL6 4?)fl~md&th CISTTU&@& 1092. A single stolen glance of
Berbund egydrgj Qudgy. her eyes is more than half the
kaqkalavu koUum d,m6kkm khmttil pleasure (of sexual embrace).
cemphm agB peritu. I

109s. epn&agsk g r r i @ @mp&@@&a o % @ Q f d r 1093. She has looked (at men)

unLQrnsir .syi+tu Bri.. and stooped (her bead) ; and that
(sign) waters as it were (the corn
n6kkiaU nbkki igaiiiciggl ahtaval of) our love.
yiippiud agiya nir.
asrrh $adbr&ppb Q~r8swrtcir6rrl
1094. ~vrr&-d8~r&@nh 1094. When I look, she looks
prrMpn&P Qrpdcv per6. down ; when I do not, she looks
and smiles gently.
ySaabkkuri Mai nila~n6kkumn5ldcBkkil
taen6kki meU nshun.
1086. @@dQar&@C8prr&anmu. ~ ~ & m @@Q*
rd 1095. She not only avoids a
@p&.sd&j~dr Gums p e h . direct look at me, but looks as it
were with a bslf-closed eye and
ku,riiSrlron~n6Mmai alM1 oorukag smiles.
cipkkaqittS! p61a nalcum.
low puriGurrdu Q s m & ~ r b QBQIJ.&G~FITG~) 1096. Though they may speak
fp&& amrgir u@d. harshly as if they were strangers,
the words of the friendly are soon
u@iatavarp6l colinum cef8arcol understood.
ollai uvarap paw.
1097. Qs~p& Q ~ ~ e m i Qe@@riGurd b ~ d J
Q$n&pj 1097. Little words that are barsb
~ ~ @ 3 y 1 f G u n &&&p~tf
g @@liq. and looks that are hateful are
(but) the expressions of lovers who
ce.giiac ci,rucollum cegBrpbl n6kkum wish to act like strangers.
ur$& kugippu.
v~?iarpCi~,ru
1098. ~me&ur#jg ~ a i u i b ~ n d d t mg fn h r r d r @prrkbl(r 10989 m e n 1 look, the
u6medm& muru per6. maid looks in return and smiles
gently; and that is a comforting
acaiyiyagku u ~ g q t 6 rZeryBg niikkap sign for me.
pacaiyiua! paiya nakum.
1099. Both the lovers are capable
of looking at eacb other in an
ordinary way, as if tbey were perfect
strangers.

3100. a 6 i b d b G~rrkQcrsrrdBdrwmhB 1100. The words of the mouth8

r&m uuaprh @a. i ~ ~ ~ f ofino~use &
are whatever, when there
is perfed agreement betwear the
W o f u k a w a i n6Irkokkig viiyccog&al eyes (of lovers).
eaw payasurn ila.
 1101. The (simultaneous) enjoy-
ment of the five senses of sight,
hearing, taste, smell and touch can
only be found with bright braceleted
(women).
110s. ~~lnr~
U sOe B +rock
~ .S~&UBC~~)P 1102. The remedy for a disease
p~~~~rir&!r,@i gjlrQa7 LD@$#. is always something different (from
it) ; but for the disease caused by
pinikku maruntu pigaman aniyilai this jewelled maid, she is herself the
tann6ykkut tBoE maruntu, cure.
110 3 . p~~dd@surrri 6 J u r d r G p ~ d~Uad&
~ @daQarrdu 1103. Can the lotus-eyed one's
grrramgd d s d O T ~ 6 i TzL6vpj. heaven be indeed as sweet to those
who delight to sleep in the delicate
tilmvilviir mengal tuyili~iaitukol arm of their beloved ?
tamaraik kan@iqulaku.
1104. From whence has she got
this fire that burns wben I withdraw
and cools wben I approach ?

1105. G m i Cd~rw@&
~ GyU I T ~ G U )
amml~~m6 1105. The shoulders of her whose
G f i r r L u T l f &&d@d7 G@H&. locks are adorned with flowers
delight me as if they were the very
vEga po!utiu avaiyavai pblume sweets I have desired (to get).
tattar katippinii] t61.
1106. The shoulders of this
fair one are made of ambrosia, for
they revive me with pleasure every
time I embrace them.

1107. ~LbdSa i,m6.gg m ~ u m & e&r~&yd

~ 1107. The embraces o f a gold-
complexioned beautiful female are
&qLbrom&?yIflma@.pKI&pj. as pleasant as to dwell in one's own
tarnmil iruntu tamatupiittu upp~i4.l house and live by one's own (earn-
ings) after distributing (a portion
amm3 arivai muyakku. of it in charity).
1108. To ardent lovers *sweet
is the embrace that cannot be pene-
trated even by a breath of breeze.

1109. Love, quarreI, reconcilia-

tion and intercourse-these are the
advantages reaped by those who
marry for love.

1110. As (one's) ignorance is

discovered the more one learns,
so does repeated intercourse with a
well-adorned female (only create a
desire for more).
 1111. May you h i & , 0
anicAant !, you have a delicate
nature. But my beloved i s more
delicate qan you.

1118. u w t f a n d & aorolun&@ Qp&& @rurirsdn f 112. 0 my soul, fancying that

ucuri~ngjgli, &A~rrLglbsr6rm. flowers which are seen by many
can resemble her eyes, you become
xnalarkaqin maiyatti neilc6 iva&ag confused at the sight of tJxem.
paIar@um piivokkum em.
1113. The complexion of this.
bamboo-armed one is that of a
shoot ; her teeth, are pearls ; her
breath, fragrance ; and her dyed
eyes, lances.
111 4 . arrcaaf~em* dl@@@fisuMgrrkeri, 1114. Ifthe blue lotus couldsee,
rprrdmbg a&Gm&bLb 6r&g#. it would stoop and look at the
kaqislir kuvalai kavilntu nilam5kkum ground saying, ' I can never resemble
the eyes of this excellent jewelled
dnilai kawowern e n g . one.'
1115. ad&eira& an&ahrunCQulLgrrB g6itJ)pSg 1115. No merq drums will be
$id@ ULff&y ump. beaten for the (tender) wrist of
aqiccappiik kWfaiyB peytiil nucuppigku her who has adorned herself with
the anicham without having removed
nalla pat& pa~ai. its stem.
1116. u@q&ro~@~mp (gpqgjh *@tun. I 1 16. The stars have bewme
u@uRlj& ~ & @ L ud&. confused in their places not being
matiyum matantai mukaaum a,riy8 able to distinguish between tbe
moon and the maid's countenance.
patiyir kalarikiya mig.
"17. d(~1surrh $?tmp@fi q&riu@k@G Gun@ 1117. Could there be spots in
t n u q & G ~ n . mrrgri @a$a. the face of this maid like those in the
aruvay niyrainta avirmatikkup p6la bright full moon ?
mzyuvun?Gmiitar mukattu.

1118. If you can indeed shine

like the face of women, flourish,
0 moon, for then would you be
worth loving ?

2119. ~~6ur&rn &&-6if WLQLOK&@ u/rd& 1119. 0 moon, if you wish to

usuriarrmr& Clfirr&p&ir9. resemble the face of her wbose eyes
malaranaa kaqq$ij mukamotti y8yig are like (these) flowers, do not
appear so as to be sew by all.
pdarkZiqat tbnral mati.

1120. The micham and the

feathers of the goose are to the
feet of females, like the fruit of the
(thorny) mrwtji.
 ccnpi@ Wptrl-vB@
1181. urrb)arr@ G$i&&~,!b $@Gp ~ d 6 1 u r m 6 8 ) 1121. The water which trickles
arrr63arda w$fuflk. from the white teeth of tbis soft
speeched damsel is like a mixture
ptilotu tsnkalan taM paqimoli of milk and honey.
va1eyi.g Wiya nir.
1122. Tbe love between me and
this damsel is like the mion of
body and soul.

1123. 0 you image in the pupil

(of my eye) 1 depart ; there is no
room for (my) fair-browed beloved.

1124. My fair-jewelled one

resembles the living soul (when
she is in union with me), the dying
soul when she leaves me.

~)flh%b
I 1 8 5 . e d r p & f rp&tuir& LDP~~U@LU& 1125. If I bad forgotten her who
~ & ~ u r r a&w&
?d aoaarrb. has bright battling eyes, I would
have remembered (thee) ; but I
~ I U V manygr)
~ U marappig m p p a , r y h never forget her. (Thus says he to
oflamark k a n d kwm. her maid.)
1126. My lover would not
depart from mine eyes ; even if I
wink; he would not suffer (from
pain) ; he is so ethereal.

1127. As my lover abides in my

eyes, I will not even paint them,
for he would (then) have to c o m I
himself.

1128. As my lover is in my heart,

lam afraid of eating (anything) hot,
for I h o w it would pain him.

1129. I will not wink, knowing

that if I did, my lover would hide
himself; and for this reason, this
town says, he is unloving.

1130. My lover dwells in my

heart with perpetual delight ; but
the town says he is unloving and
(therefore) dwells afar.
1131. &iTUiLil a@@@@&@ qmLi.l 1131. To those who after enjoy-
m ~ m 8 m @&&I
s ad. ment of sexual pleasure suffer (for
want of more), there is no help so
&imam ulantu varuntiqikkku i5ma.m e%kicntas the horse ofmh.
matalallatuillai vali.
1132. Having got rid of shame,
the suffering body and soul save
themselves on the horse of palm.

1133. pnQ-0 p&irsvrr&mro u&@m~Gcu& 1133. Modesty and manliness

&iir(g$@+ qn~h
UL&. ~)&mmL~u& were once my own ;now, my own is
lover's horse of pulrn.
n8nom nalBwai pa~tu@-iyEn
irgxqa.iyi5~

1134. The raft of modesty and

manliness, is, alas, carried.off by
the strong current of lust.

1135. Qpr~8kvk@g#@Q#r~p- ~ & - r &L D L G ~ ~ @ 1135. She with the small garland-
mm&3 a-pdigrb a w t . like bracelets has given me the
palmyra horse and the sorrow that
to~laikku-mtog tantiil mag dog^ is endured at nigbt.
d l a i ulakkum tuyar.
115 6 . ro~mri#clurrro&arb
il sdrp~Gw&mdrp 1136. Mine eyes will not close in
U L * & ~ U ~ Oump&G)r~&as&. sleep on your mistress's account ;
even at midnight will I think o f
mapdiirtal yHmattum NluvEg maws mounting the palmyra horse.
patidolla petaikken kan.
115 7 . s~svsirnr6rrm J a 1 p B ~ 1 6LDLGNDI~ 1137. There is nothing so noble
Q""ddr Qu@&aJ'?%ag,/ a&. as the womanly nature tbat would
ka~alannahlmam ulantum ma@IZfip not ride the palmyra horse, though
plunged in a sea of passion.
p e ~ peruntakkatu
g il.

1138. @611)prud?wri1l)&~affiuif anmb 1138. Even love transgresses its

Lnm+g#gd LD&@ u@Lb. secrecy and appears in public,
nigaiyariyar mana!iyar eg@tu klurm~ forgetting that they are too cbaste
and liberal (to be overcome by it),
ma.piyi,mtu m a w p a w .

1139. M y love, feeling that it is

not known by all, reels confued
in the streets (of this town).

1140. u r & s s ~m dsam~ p@u &k4sircvrrri l l q . Even strangers laugh (at

run r b u u 9 t T L b ~ ~WrrJp.
l r us) so as to be seen by us, for they
yalikawin Mna nakupa arivilllr have not suffered.
y h p a f f a tSrnpat8 vfiru.
 1141. My m o w life is saved
by the raise of nunour, and this,
to my good luck no others are
a w m of.

1142. U ) G U ~ & ~ G I Rbbmiqgh q@tmu, ~ ~ ~ I L I I T # 1142. Not knowing the value

4m6lgro&4!3 ff@&Q &em of her whose eyes are like flowers
mdaranga kawa arurrmi aziyfitu this town bas got up a rumour
about me.
akuernakku intativ Mr.
1143. o@&@grrmag@&@ Qasrncsw +kt 1143. Will I not get a rumour
QlJ@4ygd ~ u f i ~ d r @I+$$@.
ar that is h o w to the (whole) town?
mat6 tirarinta kauvai atanaip For what 'I bave not got is as if
I had got it (already).
pegaatu pegagga nirttu.

1144. sdrcorulurrd, r d r d arrurr6

~ a#@MprI, 1144. Rumour increases the
#eirQQl&@rh p6i?caru,gjj)@@~. violence of my passion ; without it
kawaiyiil kawitu kSimarn atuigrsl it would grow weak and waste
away.
tavve~gumtanmai ilantu.

1145. As drinking liquor is

delightful (to one) whenwer one is
in mirth, so is my low to me when-
ever it is the subject of rumour.

1146. It was but a single day

that I looked on (my lover) ; but
the m o u r thereof has spread like
the seizure of the morin by the
serpent.
I I P 7 . mwpwri. 63ammw a(?jamss& r b Q ~ m & 1147. Tbb malady (of passion)
, & ~ T c#!@Lb@@
A GpnO. is manured by the talk of women
firavar kauvai eruviika aahaicol and watered by the (harsh) words
nir- dumin nay. of my mother.

1148. To say that one could

extinguish passion by rumour is
like extinguishing fire witb ghee.

1149. qarifirr- p O w Q ~ n#&~:Gwt~r6yn&ari 1149. When the departure of

usvt+plrcaar $ci;$L 6 6 m L . him who said ' fear not' has put
-a olvat6 afical6mpuenxHr me to shame before others, why
palarngw nittak kapi. need I be ashamed of scandal.

1150. grrt.h@pr&qsir gdr@jprriarr,&a$ unrh&u&@rb 1150. The rumour I desire is

Qsaraw n@&grba& gyi. raised by the town (itself) ; and my
tamv@da nalkuvar Utala~yEimv&gum lover would if desired consent (to
kauvai grkkumiv vGr. my following him).
 1151. If it is not departure,
tell me ; but if it is your speedy
return, tell it to tbose who would
be dive then.

1152. His very look was once

pleasing; but (now) wen inter-
course is painful. through f a r of
separation.

1153. As even the lover who

understands (everything) may at
times depart, confidence is hardly
possible.

1154. If be who bestowed his

lore and said ' fear not' should
depart, will it be the fault of those
who believed in (his) assuring
words 7
115 5 . grbd& ammjjlgrrri rStflGarrlbud m@pwri 1155. If you would save (my life),
#&@& arRsn& qawriq. delay the departure of my destined
Gmpiw amaintar pirivampal wsavar (husband) ; for if he departs, inter-
course will become impossible,
nitikin aritiil pugmu.

1156. If he is so cruel as to
mention his departure (to me), the
hope that he would bestow (his love)
- must be given up.

1157. Do not the bangles that

bqin to slide down my hand fore-
bode the separation of my lord ?

1158. Painful is it to live in a

friendlea town ;but far more p a i s
ful is it to part from one's lover.

&ma
115 9 . Gfi~~4Ci)m+dr GUITCU
85mm6~rrd~ 1159. Fire b u m when touched ;
68rg&&~b &@C%LDTT $. but, like the sickness of love, a n
it also bum when removed 2
tofigcu?igallatu kiimaa5y pala
vitigcutal Bffrurn6 ti.
1160. &yrffglr&@ &y6i)a&@pdr flei@il l9fiarr$j@ir 1160. As if there were many
LB&@QJ@,g ~~rr@nrrrri urn$. indeed that can consent to the im-
possible, kill their pain, endure
ariltii~iall&6y n'ildrip pirivHsip separation and yet continue to live
I pigiruntu vHlvSr palar. afterwards.
 I 161. urnapuC8uklosir w~~d0"oGfirr C3pncl~tu@mpjup~~cis@ 1161. I would h idt this pain
aat#&yffri Gursu d@h. from others ; but it (only) swells
rnaraippnrnan yBgihtb n6yai i.aippavarkku like a spring to those who drain it.
Crrunir p6la mikum.
1162. b~~g~tb&fl&@&GprmluGprrLirQ~ujgrrriP~ 1162. Icannotconcealthispain,
~ W & $ ~pq@U#
S & @@La. nor can I relate it without shame
karattalum Irfinin nfiyain6y ceytfirkku to him who has caused it.
uraittalum nHput tarum.

1163. (Both)passion and sbame,

with my soul for their shoulder
pole balance themselves on a body
that cannot bear them.

1 164. There is indeed a flood of

passion ; but there is no raft of
kihak ka~lmapnumuqt5 atunintum safety to cross it with.
h a p puqairnaanum il.

1165. He who can produce

sorrow from friendship, what can
he not bring forth out of enmity ?

1166. @&uLb ai~&u&ytiS s m m h &fi@hssrrd 1166. The pleasure of love is

"'G'U ~ & u l h ~ $ dQudl&g.
@ (as great as) the sea ;but tbe pain
of love is far greater.
iqpam kaplmagguk kiimam ahtamnM1
tugpam atania peritu.
1167. 1 have swam across the
terrible flood of lust, but have not
seen its shore ; even at midnight
I am alone ; still K live.

116 8 . u16rggd(&rd6ulrLi) .&&@p 1168. The night which gm-

6r&mdagd @si,h ~ h . ciously lulls to sleep all living
magnuyi rellZim t u y i ~abtt
i i13 creatures, has me alone for her com-
panion.
engallatu illai tuwi.
;l 169. h r r q - l u r r ~ ?Qarr@mmuB& grrLbQrarr4w a@$ndr 1 169. The long nights of these
Qprgw q8lc(b@grr. days are far more cruel than the
kotiylir kotumaiyin tamkotiya innil heartlessone who is tottuting me.
n e ~ y akaliyum id.
1170. Could mine eyes travel
&gal mdrG@y& 85&. like my thoughts to the abode (of
my absent lord), they wouId not
d b p 6 g g z uivalic celkirpia vellanir swim in this flood of tears.
nintala maggiien kan.
 1171. As this incurable malady
has been caused by my eyes which
showed (him) to me, wby should
they now weep for (him).

1178. Q*fi&@mpw ~firrb8aweciaanhr ufi$gmrrrr 1 172. The dyed eyes that (then)
mup& #LgLju&jflw66r. looked without foresight,why should
terintuwra nakiya u a g parintuwriir they now endure sorrow, without
paital ulappatu evan. feeling sharply (their own fault).

1173. ag,jQmnr& firrdGp-ri@& pirrQu, aawrh 1173. They themselves looked

@p~rS& fi&.?i5@ ZLrn~&&y, eagerly (on him) and now they
katumenat tiimn6kkit t a d kalulum weep. I s not this to be laughed at ?
itunakat takkatu utaittu.

1174. These painted eyes have

caused me a lasting mortal disease ;
and now they can weep no more,
the tears having dried up.

1175. u~rnn@@
mug61ry?kelb e ; ~ m r f i @ 1175. Mine eyes have caused me
arrmGprruj Q~fujginda&. a lust that is greater than the sea
paWr@paital ulalckum kagilii~& and (they themselves) endure the
torture of slee~lessness.
Hman6y ceytae~kan.

1176. Tbe eyes that have given

me this disease have tbemselvcs
been seized with this (suffering).
Oh ! I am much delighted.

117 7. e@$g@byadrflri a y a w dsmg@@rnbp&y 1177. The eyes that became

@w*q lu6Urids*r, .%&. tender and gazed intently on him,
ulantulantu ufnlr aguka vilaintikntu may they suffer so much as to dry
up the fountain of their tears.
v&ti yavarWcan~akan.
117 8 . G u e a Glui~rrri.cmrilo&Gp~mi,p,tridis 1178. He is indeed here who
area ~ m l o & m e&. loved me with his lips but not with

E pG@u pettar darmang6 marmvark his heart but mine eyes suffer from
not seeing him.
Enat u amaivila kan. -

117 9 . w ~ r m b a n dg 6 m - r G Y # & & ~ I T auf?m~ 1179. When he is away they do

+ppTJri Qpm 8 m k . not sleep ; when he is present they
do not sleep ; in either case, mine

I
v8riikkal tuiicIi varintuiicii Byirai
eyes endure unbearable agony.
araiiar uzana kap.
1180. rrrm@Qu@i~sa~rt-rrik@~ # $ & @ &aLb(Bun8 1180. It is not difficult fbr the
&qmpump .%&w
ga&&y* people of this place to understand
the secret of those whose eyes, like
mine, are as it were bestten drums.
 wwfl ~J@QI@&
1181. piu$snrri&(igpdesrrearu, ~ ~ r i & i ~ g&
ud~$lje6~6k 1181. I who (then) consented
u&fi(urriW@ empX8wrr d ~ . to the absence of my Ioving lord
to whom can I (now) relate the fact
nayantavarkku naUcamai nernten pacantaeg of my having turned sallow.
panpiyIrkku uraikka pigs.

1182. glmfi@$$nri m&gyLb @uri,&&a@&

~ ~ B S U I T & 1182. Sallowness, as if proud of
GmQoflGm8 am@ u8Ljy. having been caused by him, would
avartantgr egnum takaiyiil ivartanten now ride on my person.
mEaimEl iirum pacappu.
118 9 . erru@rb ~rrmLb
~mriGldsrraiar~rrri
m&Lbrorr@ 1183. He has taken (away) my
G9rnqi.k uehyih g&s. beauty and modesty, and given me
instead disease and sallomcss.
cayalum nInum avarkonpr kaimmii@
n6yurn pacalaiyum tantu.

awt?@puimi~
%r m ~ i r u g
1184. ar$t@w& 1 ~ d ~ w l j d 1184. 1 think (of him) ; and
&&~rrLb d$GQi/T LIbG4. what I speak about is but his ex-
cellence ;still is there sallowness ;
ulluvan manyan uraippatu avartigamiil and this is deceitful.
ka!!arn pkavb pacappu.
1185. =srr&an&mrb #rrpslrrf G)e&6unri @wkerr&m& 1185. Just as my lover departtd
G L Dut~lig~f
~ ma. then,did not sallowness spread here
uvaWnem kiitalar celviir i v W n e n
on my person ?
m 8 ~pacapptir
i vatu.
118 6 . d~rrk6@ph @@&~@urr&
urrri&@h (aesrrduwdr 1186. Just as darkness waits for
(t.~u&ai@ph urrri&@ uifiry . the failing light ; so does sallowness
viiakkagram pgrkkum iruli3p61 ko&a wait for the laxity of my husband's
intercourse.
muyakkarram parkkum pacappu.
1187. y&d&@gi)~fi@$?idrq r n ~ 6 ) ~ 1 u r ? ~$~
~ .&pbh
~-m d b i ) 1 f 87. 1who was in close embrace
d&dci;Qarrsirw@Gp usiry. just turned aside and the moment
pullik kitanttn putaipeyarnteg awa!avil I did so, sallowness came on me
like something to be seized on.
a!!ikkol va@ pacappu.
f 188. U&~&JIT~T@ s ~ s i r 6 ~ & . 1 ~ IT^ B w~& 1188. Besides those who say
@p&smi? ~6u+6r&urri+@& 'she has turned sallow' there are
pacanta ivaje~patuall81 iva!ait none who say ' he has forsaken her.'
t ugantar avarenpar il.
118 9 . ucrkesro& uiurth6)tmik h m d p1~LjL(i&,firrri L 189. If be is clear of guilt who
p&Qafl&u.lri e w r f nd&. . has conciliated me (to his departure)
pacakkamae pattiirike~mEni nayappittar let my body sufferits due and turn
sallow.
nan~ilaiyacavar enig.
Lj p M p ptuLjLR&gr~i
11~10.uc~LSG;JumrGuriQugypi~ 1190. It would be good to be
p8arrmm ~ @ @ r ad&.
i said of me that I have turned
pacappenap p5rperutal name nayappittlr sallow, if friends do not reproach
with unkindness him who pleased
naMmai t@Qr enin. me (then).
 1191. The women who are
beloved by those whom they love,
have they not got the stone-less
fruit of sexual delight ?

1 192. The bestowal of love by

the beloved on those who love
them is like the rain raining (at the
proper season) on those who live
by it.
1193. The pride that says 'we
shall live ' suits only those who are
loved by their beloved (husbands).

1194. u@amrf Gej6@.9svrf grrlbd&synri 1194. Even those who are

&pi3 u u q r i md&. esteemed (by other women) are
devoid of excellence, if they are not
vilap patuvar ke!iiyilar t8mvilviir loved by their beloved.
vilap patur en in.
1195. He who is beloved by me,
what will he do to me, if I am not
beloved by him ?

1196. @@s&urr& @&@a artlorbairi3 Gutrev 1196. Love, like the weight o f
g@pj$& cum&g)lri, @#g. the kdvadi, pains if it lies in one end
only but pleases if it is in both.
orutalaiyHn inniitu ~ m k 6 p6la
p
irutalai ysnum initu.
119 7 . u ~ m ~ m~u gr j sbh anpyk6)angir arrm& 1197. Would not Kaman who
~ b u r f ~ a@
k r 6 b G ~ 6uITdr.
@ abides and contends in one party
(only) witness the pain and sorrow
paruvaralum paitalum kiingakol kaman (in that party) ?
oruvarkaq ninroluku van.
J I 9 8 . d@wm#& @&6)end CJuga@ 1198. There is no one in the
wm&6uiTfl& Ql&.spJTi @&. world so hard-hearted as those who
can live without receiving (even)
vilvsri rr i gcoI peraatu ulakatt u a kind word from their beloved.
vafvarin va~kapEiril.

2 1 9 9 . $me@rurrr? $idanif mdgyr6 dwriurri@ 1199. T la o u g h my beloved

@marlyrb @dlu OCF&&@. '
bestows no love on one, still are his
words sweet to my ears.
nacaiiyiir nalkar eainum avarmf u
icaiy urn iaiya cevikku.
1200. Live, 0 my soul, would
you who relate your great sorrow to
strangers, try rather to fill up your
own sea (of sorrow).
 1201. Sexuality is sweeter than
toddy, because wben rcmunbcred.
it creates a mast rapturous ddigbt.

1202. Even to think of one's

beloved give one no pain. Sexua-
lity, in any degree, is always delight-
fd.

1203. I fee1 as if I am going to

sneeze but do not, and (there-
fore) my beloved is about to think
(of me) but docs not.

lun(3pb ~ O a n d r Q ~ lqmtfQfi&e&a
rl n&Qpr@,~& 1204. He continues to abidc in
$@ ad^ &yQlTi. my s d , do I likewise abide in his ?
yiimum u!&kol avarne-ttu emeiicattu
60 dad avar.
1205. He who has imprisoned
me in his swI,is be a s h a d to
eater incessantly into mine.

1206. I live by remembering my

intercourse with bim ;if it were not
so, how could I live 1

1207. i have never forgatten

(the pleasure) ; even to think of it
bums my soul ; could I live, if
I should ever forget it?

1208. He will not be angry how-

ever much I may think of him ;is
it not so much the delight my
beloved affords me ?

1209. My precious, life is =st-

ing away by thinlcing too much on
the cruelty of him who said we were
not different.

1210. M a y you live, 0 Moan!

Do not set, that I may see him who
has departed without quitting my
soul.
f XJI A k C b l A - t l 1 6 ~ t +
a l ~ 6
d t l ~

-1 1 6 1 u d a s r +r&r-r
fLd\ I L t - C I I t)l
 1211. Where with shall I feast
the dream which has brought me my
dear one's messenger ?

& ~~hl&prrTiBi~g
1218. arug~&wa&w r r d g r j ~ ~g@@@ 1212. If my fish-like painted eyes
ew~akmm er&&at& LO&. should, at my begging, close in
kayaluqlcan yanirappat tuficig kalantarkhr sleep, I could fully relate my
sufferings to my lord.
uyaluqrnai ct&wGg map.
1213. M y life lasts because in
my dream I behold him who docs
not favour me in my waking hours,

1214. There is pleasure in my

dream, because in it I seek and
obtain him who does not visit me
in my wakefrrlness.

1215. 1 saw him in my waking

hours, and then it was pleasant ;
I see him just now in my dream,
and it is (equally) pleasant.

1216. p ~ 6 ) a w wgd7@8&u KIIT(LB& aw&@& 1216. Were &ere no such thing

rsnpari %&.smri u)&. as wakefulness, my bcloved (who
visited me) in my dream would not
naaavepa o d h i yiiyin kaaaviNn depart from me.
Mtalat niWar mas.
1117. firn&@d@air& Qdlrpum?ern&@ 1217. The cruel one who would
rj7~ffh~rorj
&@Lj ua. not favour me in my wakefulness,
what right has he to torture me in
nagavia nallca kofiflr kagaviM1 my dreams 2
enemmaip pilip patu.
1218. When I am asleep he rests
on my shoulders, (but) when I
awake be hastens into my soul.

1219, They who have no dear

ones to behold in their dreams
blame him who visits me not in my
waking hours.

ism. j ~ 6 ~ d epdi f i ~ p a
~&3 ~ rLW&@&
i 1220. The women of this place
ail&Garr& @if& fl6Ul-t. say he has forsaken me in my wake-
nagavia aarrmittiir eapar kawviqgil fulness. I think they have not seen
Hmkol ivvt ravar. him visit me in my dreams.
I
t221. ~bmhClrrrrc y d A ~L O ~ B T B
d@# ~&~g f g r b 1221. Live, 0 you evening arc
I @sub$ ~ l ~ Quir@@.
r@ you (the former) evening? No,
I
you are the season that slays
m M y G d a i muymttir u $ m v
(married) warnen.
*laid vlb polutu.
12t2. A l a g life to you, 0 dark
evening ! You are sightltss. Is
your helpmate (also) as bard-
hearted as mine.

1223. The evening that (once)

came in with trembling end dim-
ness (now) brings me an aversion
for life and increasing sorrow.

1224. In the absence of my lover,

evening comes in iike slayers on the
field of slaughter.

1225. What good have L done

to morning (and) what evil to
evening ?

1226. Previous to my husband's

departure, I knew not the painful
nature of evening.

1227. This malady buds forth

in the morning, expands all day
long and blossoms in the evening,

1228. Tbt lepherd's flute now

sounds as a fiery forerunner of night,
and is become a weapon that slays
(me).

1229. When night comes on con-

fusing (everyone's) mind, the (whole)
t o m will lose its sense and be
plunged in sorrow.

1230. My (hitherto) unextin-

guished life is now lost in this
bewildering night at the thought of
him who bas the nature of wealth.
I e~~~ a@@
1231. @mmu,p . & 6 ) ~ n @ ( u BGa~i@cr&@ri 1231. While we endure the un-
$gymcut gndsar Q&. bearable sorrow, your tyes weep
for him who is gone afar, and sbun
cigumai namakkoliyac c&cep.W di (the sight of) fragrant flowers.
nazumalar naina kan.
1232. 9~ 5 9 6 ~9Oarmm
1f (%urrsrb
Qend~w 1232. The discoloured eyes that
rI udF&g ~ s a f l ~ / r @ rd6Gaiw.
i,
shed tears profusely seem to betray
the unkindness of our beloved.
nayantavar nakknai colluva p61um

1233. The arms that swelled on

the day of our union (now) seem to
announce our separation clearly

t tanantamai tala agivippa p61u.m

mawntaniit vMkiya ta!.
3 4 . uk$h@irsmu&Gp-r~+
&rrgrb g&m$&@&
(to the public).

1234. I n the absence of your

G~rda&ciho l r r 4 ~ uQn&. consort, your arms having lost their
former beauty and fuluess, your
par;lainiikip paintoli c6m.m twainnMt amlets of pure gold have become
tolkavia viitiya ta!. loose.
1 2 3 5 . G)ffirr4mri.Qcsrr@mm emgBgL6 (a,m+Qltrrr@ 1235. The (loosened) bracelets*
G@n&d&& w r r g l ~091~6jT. and the arms f m which the old
beauty bas faded, relate the cruelty
kotiyar kogunai uraikkwn totiyofu of the pitiless one.
tolkavin valiya t61.
1 2 3 6 . 6)firry6)u~ir@@rrd~@@g (?!~-TQI~ w m ~ B 1236. I am greatly pained to
Casrr+curi a6arkap6i) Qfirr@a. hear you caU him a cruel man, just
because your arms are reduced and
totiyotu t6!neki!a niival avaraik your armlets loosened.
kogiyar e&iipl nontu.
1 2 3 7 . urra G)ug@Gwn @9$56,i~
QcnnqurrrritBas& 1237. Can you 0 my soul !gain
~ l m @ G p ~us&
& =arbs. glory by relating to tba (so-called)
cruel one the damour of my faded
pIi$upe.wtiy0 n e W kojiyfikken arms ?
vamt62 piical uraittu.
l t3 8 . (gpru&6%~~m a a h ~ ~ g ~ & eue&#
;rj 1238. When I once loosened the
mu@63prrL+iroump #@. arms that were in embrace, the
forehead of tbe gold-braceletad
muyarllciya W a i iikkap pacantatu *
plaid turned sallow.
paintotip @tai nutal.
1 2 3 9 . p.piud9rn~& p & m d GurrgprS u&:ljL@p 1239. Wben but a bmtb of
6um9 Qumprnp.4ia&, breeze penetrated our embrace, her
large cool eyes became sallow.
muyakkiwiit tanva!i pbhp pacappuga
petai pemmaI& kag.
u@wg& mrir,@Mp
1240. a & d & u~irQurr 1240. Was it at the sight of what
gedarggpil Q Q C F ~6&@.
@~@ the bright forebead had done that
the sallowness of her eyes became
kagnia pacapp6 paruvaral eytim sad ?
o q ~ u tceytatu
~l kanw.
 --.- -

- L. . .
ca@-&n@ deQT&d)
IMZ. P & r & Q ~ m & ~ QtzdrcvtrQturr G&Gg ah& 1241. 0 my soul, will you not
erdrmGpmdr @f&@rb I~J@$#. [ 6 l ~ m d ~ a r ; Othink and tell' me some medicine
bc it what it may, that can cure
nigaitto~~ucolky8 neiice enaittog-gm this incurable matady ?
ewan6y tirkkum maruntu.
B 1242. May you live, O my soul !
-
While he is without love, for you to
suffer is (simple) folly.
katal avarila riikani navatu
etaimai vB!iea neiicu.
1243. 0 my soul ! why remain
(here) and suffer thinking (of him) ?
There are no lewd thoughts (of you)
in him who has caused you his
disease sorrow
1244. 0 my soul ! take my eyes
also with you, (if not) these would
cat me up (in their desire) to see him.

1245. 0 my soul ! can he who

Ioves notl'though he is beloved,
be forsaken saying he hates me
(now) ?

1246. 0 my soul ! when you see

the dear one who removes dislike
by intercourse, you are displeased
and continue to be so. Nay, your
dispIeasure is (simply)false.
1247. 0 my good soul, give up
either passibn or honour, as for
me I can endure neither.

1248. You area fool, 0 my soul !

to go after my departed one, while
parintavar na1Eren.w Enkip pirintavar you mourn that he is not kind
pincelviiy phaiea neiiw.
enough to favour you. .
e&m&prrri SITSmwgna e&d# 1249. O my soul ! to whom
urrramp& GbpRn& Q@a. would you repair, while the dear
u!Iattiir kata lavariika u!!ini one is within yourself?
ygrulaic c&ien neiicu.

1250. If I retain in my heart him

who has left me without befriending
me, I shall lose even the (inward)
beauty that remains.
 fi@@w@@
1851. &nu& &ad&@ e m ~ L g i h
$m&6lnr&~rb 1251. The axe of passion can
9rm&sm@ &&BP
a,%ssy break the door of chastity which is
bolted with the bolt of modesty.
k h a k kaqicci utaikkum ni,rsriyen~um
nliguttai d t t a katavu.
12S2. a r m Qr~mgpi~Gp~ es&d&@$&r 6)15&e&m# 1252. Even at midnight is my
r u r r ~ o & ~ &&,@jLb Qfilr@)6ir. mind worried by love, and this one
Hma menaoar6 kangigre~neiicattai thing, alas ! is without mercy.
yamatturn Ziturn tolil.
f t53, U ) G I I ) ~ L I G U & ~erm&m#
& curr@) @fl3d&$$ 1253. I would conceal my love
~~bro&Qurr& Ggrr&@ &@h. but alas, it yields- not to my will
magaippegman b a t t a i yanb ku~ippiqrit but breaks out like a sneeze,
tummalp6l tanxi vitum.
1854. $mplym~Q~u&cr&6u&lo& w n G @ ~ & am& 1254, I say I would be firm, but
LO&^ u@h.
~~mpt&cp@g alas, my malady breaks out from
niraiyulaiytn eapkaman $in&@&imam its concealment and appears in
public.
magiiyirantu mangu pamm.
1365. ae&@rf~3&
Qs&mrrli Qu&pme;mm arrroBgrruj 1255. The dignity that wouldnot
%P@fi
&;?j)a~Qgrr&a &y&a. go after an absent lover is not known
ce~giirpincellap peruntakaimai -nay to those who are stricken by love.
u.r& agivatog,~anru.
1256. The sorrow I have endured
by desiring to go after my absent
lover, in what ivay is it excellent ?

1257. I know nothing like shame

when my beloved does from love
(just) what is desired (by me).

1258. a&w&
U&LDITIU& udQur@ &~(8opLb 1258. Are not the enticing words
Qusdarmrp e m ~ t & l bU ~ L . of my trick-abounding roguish lo*r
pan-yak kalvan pal?imoli anenam the weapon that breaks away my
feminine firmness ?
pemai -u palai.
l f 5 9 . y@rju (a-&Q~&8p& q&&m& 6lp@srb 1259. I said I would feign dis-
aw&p &&u@. like and so went (away) ; (but) I
pulappa lenaccenren pullinen neacam embraced him the moment I say
my mind began to unite with him !
kalatta lufuvsftu kanm.
I
1260. Is it possible for those
whose harts melt like fat in the
fire to say they can feign a strong
dislike and remain so ?
 1261. wrm@@ yfiQ86kp &&ggri, gy~~TjQffdp 1261. My finger has worn away
pm@crrr@@,&Q f i r i r # ~ dF&. by marking (on the wall) the days
he has been absent while my eyes
v i l b t . ~pqkenca k~wumava.rwn,ra have lost their lustre and begin to
a o n i t t w t a viral. '
fail.
186s. @~&8tprrrir @&a ~ ~ p L j L a d m &G~~T&GLB&
r 1262. 0 you bright-jewelled
iria&i&@ryrb cr;rmms$&$@. maid, if I forget (him) today, my
arms will lose their beauty even in
ilailkilily inw ma,rappineut6!mEl the other life and make my amlets
kaUka!iyum Mrikai nittu . Ioose.
1263. I still live by longing for
the arrival of him who has gone
out of love for victory and with
valour as his guide.

1264. My heart is rid of its

sorrow and swells with rapture to
think of my absent lover returning
with his love.

1865. an&esu& Qarrhc6hd 6 g d a r ~ ~ eberiar~dd~

i; 1265. May I look on my lover
$lebn& Q m d r G ~ d ruerjq. till I am satisfied and thereafter will
kS&man ko&tnaik kaw8rafc -@pin vanish the sallowness of my slender
shoulders.
ninkumen menr61pacappu.
1266. May my husband return
some day ; and then will I enjoy
(him) so as to destroy all this
agonizing sorrow.

18 8 7. y 4 u ~ u & Q a m & q&&8wd~ 63ersi,6mm waMu& 1267. On the return of him who
as&+&m Qrndrierrfl6r. [Qwrr& is its dear as my eyes, am I dis-
pleased or am I to embrace (him);
or am I to do both?

2268. dhacu&gjjQW&@CA Ga&fi& ioh&m$~ 1268. Let the king fi& and
mm& dIUTib& &@$&I. gain (victories) ; (but) let me be
viuaikalantu ve- e n t a magaildantu
~ united to my wife and feast the
evening.
d a i ayarkam viruntu.
1260. ~ 9 r r s n@~rrdr~urrd
h Qe&@d3aL. Q&r@ 1269. T o those who suffer wait-
eu~prr&acrr&~ g&pj ucuif&@. , ing for the day of Ntum of their
oma e$uM!pGlceUum&$ c e e r '
distant lovers one day is as long as
varuniiIvaittu E h p a v a r k . seven days.

1170. 6h@&mdre~LbQ q b @ ~ I Tm~* @ b r$ekildr@ 1270. A k r (my Gk) has dkd

e&mri, e m ~ & & a icnrrrii,. of a broken heart, what g o d will
there k if she is to receive me, has
pegigeggZim peg.&kfd e m ugig~gaiim reEdvsd w, or bas even embraccd
 e@hu@ormb@
12 71. e17irdm& me;d6$ G ) ~ F T & w I T # ~L
~ ~& ~ & 1271. Thiou* you would con-
amgmisa ~ g w Q f i r r & aL&@. ceal (your feelings), your painted
eyes would not, for, transgressing
karappiquri kaiyikan tolliinig unkan (tbeir bounds), they tell (me) some-
uraikka luruvatongs un;u. thing.

1272. cr;&&lsmpb$ lsrrflmaaii wrrrbGuriG9rri @um&eir 1272. Unusually great is the

ausdar$mpg~s r i a
~~ f i a . female simplicity of your maid
whose beauty fills my eyes and
kannirainta karikaik karnpkte! pEtaikkup whose arms resemble the bamboo.
gennirainta nirmai peritu.

12 73. u d d d i,mJ9p3 m&Gurr~m~&smrg 1273. There is something that is

4duir36i, @ d ~ p b u G ) ~ f f & g /a?LGdW@. implied in the beauty of this woman,
like the thread that is visible in a
maniyil tika!taru ntilp6l matantai garland of gems.
aniyil tikalvatoew u ~ ~ u .
1274. There is something in the
unmatured smile of this maid like
the fragrance that is contained in
an unblossomcd bud.

1 2 7 5 . Glf~flQfirrrp. G ) c T & @ ~ & ~ ~&mLi!e g s w r i 1275. The well-meant departure

Bridg ro&Q~ndra e m ~ & y . of her whose armlets are tight-
fitting contains a remedy that can
ceritoti ceyti~antakallam u-wtuyar cure my great sorrow.
tirkku maruntoan utaittu.

1276. The embrace that fills me

with comfort and gladness is capable
of enduring( my former) sorrow and
peritiirrip pe!pak kalattal aritiirri meditating en his want of love.
anpinmai ctilvatu utaittu.

p&m$ ampcu& ~ ~ giLbLb)guLb

$ ~ ~ M y bracelets
1277. u have under-
b6Tri@gw&T.
~ ~ s a r al66 stood before me the (mental) separa-
tion of him who rules the cool
seashore.

12 7 8. Qrtj@g@g&
&~Gjr@rimh tbm$mTj WK@I 1278. It was but yesterday my
mgp-rGmhQ m d i~~~jia. lover departed (fromme) ; and it is
seven days since my complexion
nerunarruc cendrem katalar yarnurn turned sallow.
eiunl!Ern mEni pacantu.
I
QrokG@p~Lb@ p - r S l ~ + G , B K & @
1 2 7 9 . Ogn~+G;(srr&Ei 1279. She looked at her bracelets,

II aW+rrslim@ +su&Qcrlir 99. her tender arms, and her feet ; this
was all that she did .
totinakki megx61uin n6kki atin6kki
ahtiinfu avalcey tatu.

1280. To express their love-

sickness by their eyes and resort
to begging bespeaks more than
ordinary female excellence.
kilmancy colli iravu.
17
 1281. To pplease by thought and
cheer by sight is peculiar, not to
liquor but to loye.

1 2 8 2 . $ l ~ ~ ~ b m~rrrnu,
q l j , @blr&@rb uh&&hmqLb 1283. If women have a lust that
~ r r i ~ L& b~ m ~ ~
l uf l6k. exceeds even the measure of the
palrnyra fruit, they will not desire
(to feign) dislike even as much as
the millet.
1283. Gu(saag (;;IuL~GriiuQ~~LtdlsLb
6)8immkBh& 1283. Though my eyes disregard
aiIT($ggamlPluQu&tab. me and do what is pleasing to my
husband, still will they nor be
NnMu petpave ceyyinum konkanaik satisfied unless they see him.
kspiitu amaiyala kan.
1 2 8 4 . m ~ @ e Qdrc~&rorb
& a$rr@ dgro~ba 1284. O my friend ! I was pre-
c F &~ ~ .~@ G J Qmc&*.
a i x ~ ~@ ~ ~ pared to feign displeasure but my
mind forgetting it was ready to
ii$a,rkancexEaman tG!i atumaxantu embrace him.
kiiw,yka~ce~ratuenneficu.
1 2 8 5 . er@gii&arrh8 6 ~ 6 6 r r a*Odurreir
~ b G)arr&~& 1285. Like the eyes which see
u@~rrGsam& s ~ g d a &L&S.
r ~ not the pencil that paints it, I
elutuhkfil k6lkaMk kannEpbl konkag cannot see my husband's fault (just)
when I, meet him.
paIikanCn kan$a vitattu.
1286. a n m 8 m ~e;nhv65
i $su@lu e ; r r ~ & & m d 1286. When I see my husband, 1
wrrGsaw& gj~963mmw. do not see any faults ; but when I
k;inurMl GnEg tavaxaya k8~Skk81 do not see him, I do not see any-
thing but faults.
-'I
kSqEs tava.@ lavai.

1287. Like those who leap into

Qunw&gsi,afl$61@ycufi~. a stream which they know will carry
uyttal arintu punalpiiy pavarEp61 them off, why should a wife feign
dislike which she knows cannot
, poyttal arinteg pulantu.
hold out long ?
1288. 0 you rogue ! your breast
edm$Gp ~ & w $ 6 7 mrrriq. is to me what liquor is t o those
jlittakka in@ ceyinurn lcalittarkkuk who rejoice in it, though it only
gives them an unpleasant disgraoe.
kal!ar# kalvanig mSirpu.
rxl~ioh@afiafi&
1 3 8 9 . mmrflggLb 63~6i)dg 1289. Love is more deiicate
Qddl gjhLju@rmmri. than a flower, and few are those
malarinum mellitu k h a m cilaratag who understand its real nature.
cewi talaippafu viir.

1290. She once feigned dislike

in her eyes, but the warmth of her
embrace exceeded my own.
 Q&Gsrr@ yc;u&j&
128 1 , da~riQj@e; glari-&e;rrgd es&@& 6;r61I&(ap&& 1291. 0 my soul ! although you
flm~okpj*fin $a. have seen how his soul stands by
him, how is it you do not stand
avarneficu avarkkiital kanfum evanneiicE by me ?
niemakku aka tatu.
1292. 0 my soul! although you
have known him who does not
love me, still do you go to bim,
u.$a tavarkkanta kaqnum avaraic saying ' he will not be displeased.'
ceaaregac ci3ien neficu.
12 9 3 . G e r i ~ r r r i 3 p
g ~i ~ n r i @ & 61p@Qe$
ITT&U~#IT l B 3 . 0 my soul ! do you follow
Q u i ~ r r A gdwfidtih G ) ~ b l ) & . him at pleasure under the belief
kettiirkku naf?grilenpat6 neiiceni that the ruined have no friends ?
petgiriku avarpin celal.
1294. 0 my soul ! you would
not first seem sulky and then enjoy
em); who then would in future
consult you about such things ?

1295. My sou1 fears when it i s

without him ; it also fears whea it
is with him ; it is subject to inces-
sant sorrow.

1296. My mind has been(henz)

in order to eat me up (as it were)
whenever 1 think of him in my
solitude.

1297. 1 have even forgotten

my modesty, having been caught
in my foolish mind which is not
dignified enougb to forget him.

1298. m&d& @&wrrhm&a m & d awriBpri, 1298. My soul which clings to

life thinks only of his
in the belief that it would be dis-
graceful for it to despise him.

1299. Who would help me out

P-
f 9 9 . ~ & u , & @L$ U~ ~ ~
F h t u t r w n i ~f I T ~ ~ J ~ L K I
Qfi@~~~lb g h w s i , a@. of one's distress, when one's own
soul refuses help to one ?
tunpattirku y&e tuqaiyaviir thutaiya
neficam tuqaiyal vali.
1300. $&sLb gjurGi]~~rf ~rrcspm~u1
q~@6t)rri 1300. It is hardly possible for
Qp*h firol~.&a@. strangers to behave like relations,
taircam tamarallar Eti& tbugtiya when one's own soul acts like a
stranger.
neficam tamaral vali.
 1301. Let us witness awhile his
keen suffering ; just feign dislike
and embrace him nor.

1302. ~ i r u m i n b
g@pj6~4mdJ dg&$a 1302. A little dislike is like salt
rBWa5$@& Bar &L&. in proportion ;to prolong it a little
uppamain tag~iilpulavi atuciritu is like salt a little too much.
mikkaz.@l n$i viwl.
5303. a c v @ i s n ma#svd@$nuj
~ @cmuir
Qslirp@@ci, 1303. For men not to embrace
qa~firrng.ir yd#n &L&. those who have feigned dislike is
alantiirai allalnay ceytarral t m a i p like torturing those already in agony.
pulantiiraip pull2 v i ~ l .
1304. sm+ u a m y ewvgrmro suffl~.w 1304. Not to reconcile with
G U & d @3$5bu1)7/5 $%fig. those who have feigned dislike is
illi yavarai uqarhai vZitiya like cutting a faded creeper at its
root.
vd!i mutalarin tarru.
1305. ga&$rnes pcirsuwrFLpj QGT#qa%fias 1305. An increased shyness in
gdtpFir6a~6
6-m g65&#. those whose eyes are like flowers
dattakai nalfavarkku Eer pulattdai is beautiful even to good and vir-
tuous husbands.
pfianna kannii rakattu.
1SO 6. gdqrb 4@&4& @sirmrrd& eruh 1306. Love, without prolonged
asdry&qrJL65rryfha p g . and short-lived dislike, is like too
tupiyurn pulavi yura illgyin ksmam ripe, and unripe fruit.
kaniyum karukk~yuma,m.

1307. The doubt as to whether

intercourse would take place soon
or not, creates a sorrow (even)
in feigned dislike.

1308. % m p i ~ ~ W ~ T Gprr$arrQ~&g
L O P ~ do%&qLb 1308. Wbat avails sorrow when
6 6 r ~ p u T j@dmm
a$. I am witbout a wifewho can under-
niital e v a w w nontlenm ahtariyum stand the cause of my sorrow ?
kstalar ill&vali.
1309. $ah @sa))Ggi y d y h 1309. Like water in the shade,
&apeafiMhr@&a. dislike is delicious only in tbose
nkum nilalatu igitE pulaviyum who low.
viiunar kanni5 initu.

1310. It is nothing but strong

desire that makes her mind unite
with me who can leave her to her
own dislike.
 qaw61 ~ ~ & & i l b
1311. QurBsORul6~mrtsrdmrrelb s a B d & Qum~ewiaruri 1311. You are given to prosti-
p d w & L I F & & ~ ~urr/fq. tution ; all those who arc born as
womankind enjoy you with their
pe&yaliir ell- k a ~ potuuwr
g eyes in an ordirtary way. I will not
nannEg parattania m8rpu. embrace you.
1312. When I continued to be
sulky he sneezed and tbougbt I
would (then) wish hirn a long life.

- -1313. Even if I were adorned

with a garland of branch-flowers
she would say I did so to show it to
another woman.

1314. Wben I said I loved her

more than any other woman, she
said 'more than others, yes, more
than others,' and remained sulky.

1315. Wben 1said I would never

part from her in this life her eyes
were filled with tears.

e&&m& n & ~ f l & r o &rr&mpP$ri

~ 1316. When I said I had remem-
WIT& qw##8j; ~ i m d ~ . [ n k ~ P * k f i d her, she said 1 had forgotten
b e
her and relaxing her embrace, began
U & Q ~mxha.mmnanntir ewgnaip
to feign dislike.
pulw pulattak kawl.

1317. When I sneezed she bIessed

me, but at once h n g e d (her
mind) and wept, asking, 'At the
thought of whom did you sneeze ? '

1318. When I suppressed my

sneezing, she wept saying, ' l sup-
pose you (did so) to bide from me
your own people's remembrance of
you. *
i~sirlhr~ a m r i @ @ ~ carrqri,
b dp,f?i&ri. 1319. Even when Itry to remove
@ & & ~ 4aPt-fm&a. her dislike, she is displeased and
tannai unarttioum kilyum pirarkkunir says, 'This is the way you behave
innirar akutir egru. towards (other women).'

1320. Even when I look on her

contemplating (her beauty), sbe is
displeased and says, ' With whose
thought have you (thus) looked
on my person?'
132 1 . @&&I #6~@wfi&@ +#dgurb SSQ@$& 1321. Although my husband is
bu&@&I #y#ri&&?&@ U)iTg.
free from defects, the way in which
he embraces me is such as to make
illai tavapvarkku Syigum iilutal me feign dislike.
vallatu avaralikku mQu.
1322. His love will increase
though it may (at first seem to) fade
through the short-lived distress
caused by (my) dislike.

1323. Is there a celestial land

that can please like the feigned
dislike of those whose union re-
sembles that of earth and water ?
niriyain tamii rakattu.
q M & L K ~ L q~ m d q d ~C j n & g Q u & 1324. In prolonged dislilce after
a&srrrb P _ ~ L & @ L ~ UmL. an embrace there is a weapon that
can break my heart.
pulli vitaap pulaviyu! t 8 g m e n
dlam u@kkum pa*.
1325. Thougb free from defects,
men feel pleased when they cannot
embrace the delicate shoulders of
those whom they love.

1326. To digest what has been

eaten is more delightful than to
eat more ; likewise love is more
delightful in dislike than intercourse.

1327. Those are conquerors

whose dislike has been defeated
and that i s proved by the love
(which follows).

amt+fi Q u ~ p p ~ it gygi&Q~u.tfilju&
Q~rCii)@~~rr 1328. Will I enjoy once more
&Ld& G$irr&@u eljq. through her dislike, the pleasure of
that love that makes her forehead
iitip peyhvari kolla nutalveyarppak perspire ?
kiitalil tanriya uppu.
1329. May the bright-jewelled
one feign dislike, and may the night
be prolonged for me to implore
her !

1330. Dislike adds delight to

love ; and a hearty embrace (there-
after) will add delight to dislike,
 WAYANAGAR PERIOD (15th Century)

Based on an inscription of the time of S a h a Nmmingctrayar found at

Vurzdalur village near T'ambarum.
268
 WAYANAGAR PERIOD (15th Century)

3 96 @w
li 3
c a a

ii

t -L

t 9 9
n ' 5 3
P U LJ

m u

Y UJ
r T T
1 m s U 68

v a w 5?l

1 9'

1 G(r F(r q T
II 9
n W T 3 59

bedon an inscrGtion of Mallikamjuna found at Somangalam vilhge near

T&rmn.
269
Bused on mt inscription of Sundara Pandndyo (14th yeor) fozuzd at Tirukkachur
nepr Tambaram.
270
 CHOLA PERlOD (13th Century)
~ ~ U Q W I R(Xmmu(rm&
L mrrmim (13h ~ @ ~ d u r @ )
a % i I u 8 e t ai o 6 au

=-'Y@ = T T G3
k + * 3 W F @%I-
m
C a a
i r E '5
<
"
t (

T
5 57
n 5 'F, 57
P U u 13
m u ~3 l.2

Y U Lu

r T 7 4
cn)

V Z I a s
1

"ed tm OD i~criptioio. of V#)aryoandagopa~a(28th y e a ) fouad

Tirukkachur near Tambaram.
2 71
 CHOW PERIOD (13th Century)
drtpCB~$&& crdr~h 3P t m @ @ i & & mmmh
a a i i a e E ai o 6 au

4 BQ =i CZ
k 3 + +I 6 a? m+
h
?2
c a a ~ 7 :
ii

? < L \'

q~ T
t ;h % %T
5 sv?
P u *T
~r) * m7 v
Y (*I u'l 2,
r\
'7 7 7 6
1 a c\S -,
2)
V
gI

I T T- A
r 9 d
0 66[ GVTD % 7
Based on mr inscripfion qf Vira Rajmdra who was probub6ly Rajendru 111
(361h year) found at M u h b a k k a m village near Tambaram.
272
 CHOLA PERIOD (xrth Century)
dlTe~lk(lib w@(NJ&@)
,@~d@@GW&~dl&Gb
a B i i u ii e 8 ai o b all

+%a'+ P 4 7
k + - ? T I T 3 Q+ g*

5 5
c 5 a 51: 2
fi3 %
t < c 7 c a
q q rrCT 3
3J a, 83 ^m
n
5
P I\ LL'T Li ma
" t13 i;
ys
tlZ
3' .
_ ..J
I

Y tcS U-\
0
r 7 'T 7
l a af
v 55 97 %
t 9 9
n
I T -i q
El 3
I

0 GCT 93 7 b

I Based en un inscriptiar of Kulothunga I(12th year) found at M a n i m g o l u m .

 C H O U PERIOD (11th Century)
uwm6 @ ~ n Q g & & @ & a m mrrmlb (116 m@gadb@)
i i ai o 6 au

4 3 P <"7 'i 4

.f. Y 9 OPI
i 21 3
C a" 61 8
K3 3 n
< C L5
PY
6 8
n
hJ
"3 r, a
u
P LI\
mLD

Y
CLJl
u1
I
J
Id d 9
&'
v u"
1 4' n
Ir 67
5 hn -5 a&
5
q T
?irumalof rock inscriprion of R o m a Cho& I (12rh y w )
Epigrqhica India, Vol. U, pp. 229-233-
274
 CHOLA PERIOD (r rth Century)
wgjwrrh @ I J ~ @ E ~ Gsa@
~@F slrruh (Ilh g~r@@*@)
a B i i u a e e ai o aU

.+ 3 070 z ZT=l a?
k ? + 3 +L

n ?J I!
C 3 8 315'
A

t c < <IT
9 1 g 3%
n
';3 b 4
3
p u U Ul 4
m u 3
CD -1 8
yw
oooy do^ "ray
11 7 J
I m 9
V W ZI 2,

.T
<

Baed on the ~ c u w b a g a d u pkz@ of W k I (W p),

h t h I d h n inrmiptiom, Vol. IU,Purl In,m.33-09.
 CHOLA PERIOD (nth Century)
upwcunio Bpag~rregdcan& (llb w@@&@)
a ii i I U ii e E ai o 6 au

Based on an zhscription of RU~CEPII~U

I (26th year) found at the Big Temple,
Thnjore.
 CHOLA PERIOD (11th Centurg)

Based on aa iwcr$riar of R@waju 1(26th year) found at the Sore Temple,

M*I@wm.
277
 CHOLA PERIOD (11th Century)

bedon the Melpadi inscrbtion of Rajaraja I (29th year), South Indian

Inscriptions, Vol. III, Part I, pp. 2 6 2 7 .
278
 CHOLA PERIOD (loth Century)
@dm@&canbub (10h g&p~&@)
~&igjlo
a a i i u ii e E

- 3 % ~ Z- 27 Gb""
T +7 3 72 -+
4 a
J J7? a\ c 3 GGJ a7
a
8 3'
< \ <??c tE>
0 d
Q
67 6vr
0
t b b ;c,
n r, k6
0
P U @u?
rn b

Y u3
1 1 IT
1 N
v a
II 4'
1 v' G
I . 5 55 3
0 "Z?3 33 7
Madras Museum Plates of Wttoma Qola (16th yew), South Indim
Inscriptions, Vol. III, Port I l l , pp. 265-275.
279
 PALLAVA PERIOD (St h Century)

Pa~huaZmangalomGrant of Nondiwrma PaJlava IT (6lst yew)

Epigraphica bdica, Yol. X VIIf, pp. 115-124.
280
 PALLAVA PERIOD (6th Centuq)
'
m@ppMB)
c8iorobuiru uci,m6~8fi.i~nmto(61%
a ?i i i u ii e ai o 6 au

1 33
3 < G?

.? 7 3 -TeV

47 :! 3
0
Gn?

&? z c, a
r;' L
0
u u C f Gu
'

rc1?
3 %
srr 6 Q.4
l7 J
Gu?
2,
z : qs""
?
r w
s f 2
3 2 & !
Pdla~okoilCopper-Plates of Simhavarm Pallava (6th year), Tramacliom of
18 a ihe Arclt aeological Society of South India, 1958 -59, pp. 41-83.
281
 m<;
:
H AM
PERIOD AD.)
(250 B.C. to 250
t~rhemrmiD (dew.250 - &la 250)
a 3 i I u ii e a i o i i a u
H X . I- , L "
t g v 7,
r + tf f f + 3- 3- =r-

c d d d f 8 d &
f i h
C
&
C E C C
- P I I i . s;
t X X X K /C h
rt
. l l - t r -4 z
1:
P L L t t; Y t,
" B t j L u tr U

y A LQ.c L LL \1;
r I I r P
l d d d
v 6 b66 8 b
l P 9 Y
1 l h G
" % 5 2
or-r k t r
d

Bosed OH the South Indian Cave inscriptions,

Ituv~thndalioderan : Corpus of the Tmil-Brahi inscrlplionr.
&mimu on I~criplions(Ed. 8. Nagoswamy) Mdhnr, 1966.
28 t
 VATTELUTHU SCRIPT OF EIGHTH CENTURY

Veivikudiplates of NeddelIjlan Parantakm,

Ten Pandya Coppcr plutes (Tamil), Tamil Varalmu Kazhagam, Madras, 1967.
283
 GRANTHA C W C T E R S AND
TAMIL NUMERALS OF DIFFERENT PERIODS
dilr&pa&gjmgjib gr8&a&m@h
8th 11th lrrn M o d 'Ith 'Ith Modern
Con. Cea. M*m. w. Cea. Cea.
cm. csa
T
a s g a g 9~f 3 - 9 9 9