TAMIL PROVERBS

Classified Collection
TAMIL PROVERBS
BY

Danish Missionary. Madras.

AN OUNCE OF MOTHER WIT IS
WORTH A POUND OF LEARN1NG.
MADRAS
:
THE METHODIST EPISCOPAL PUBLISHING HOUSE
LONDON
:
TRUBNER AND CO.
I897.
All Rights Reserved.
Veeraswamy Krishnaraj: My input is identified. My translations, some
contrary to original translation are according to Tamil Lexicon.
PRINTED AT THE M. E. PUBLISHING HOUSE, MOUNT ROAD,
MADRAS. PRINTED AT THE M. E. PUBLISHING HOUSE, MOUNT
ROAD, MADRAS.
THE Luz, 19th April, 1897.
FROM
THE HON’BLE S. SUBRAMANIA C.I.E.,
Divan Bahadur
DEAR SIR,
I have no doubt that your forthcoming collection of Tamil proverbs
will prove highly useful and interesting. The collection of sayings in
the West by the side of these proverbs would enable many people
to see how much similarity in ideas exists between the East and the
West. As regards the translation into English the ideas underlying
those proverbs have been well brought out. I wish every success to
your laudable undertaking.
Yours sincerely,
(Signed) S. SUBRAMANIEM.
FROM
C. W. TAMOTHARAM PILLAY, ESQ., B.A., B.L.
The edition of proverbs brought out by the Rev. Mr. Jensen is
decidedly an improvement upon its predecessors. Its classification
under appropriate heads gives it a superior aspect, facilitating one
to lay his hand on what he wants which he cannot do in a collection
simply alphabetically arranged, the advantage of which is also
combined in the edition by the index of the initial words.
Notwithstanding that there are slight errors of grammar and
spelling, which a European compiler cannot but fall into, the book, I
believe, will be of great use to both the Tamilians and foreigners.
(Signed) C. W. TAMOTHARAM PILLAY.
MADRAS, 23rd April, 1897.
From
C. W. Tamotharam Pillay, Esq., b.a., b.l.
The edition of proverbs brought out by the Rev. Mr. Jensen is
decidedly an improvement upon its predecessors. Its classification
under appropriate heads gives it a superior aspect, facilitating one
to lay his hand on what he wants which he cannot do in a collection
simply alphabetically arranged, the advantage of which is also
combined in the edition by the index of the initial words.
Notwithstanding that there are slight errors of grammar and
spelling, which a European compiler cannot but fall into, the book, I
believe, will be of great use to both the Tamilians and foreigners.
(Signed) C. W. Tamotharam Pillay.
Madras, 23rd April, 1897.
The original Tamil Text has many spelling mistakes. Many I left alone
and some I corrected. Considering the time these proverbs are put
together (1897), some proverbs may be considered inappropriate,
politically incorrect and downright objectionable in the present day.
Krishnaraj
PREFACE Page III
About twenty years ago, when I got Percival’s collection of Tamil
proverbs into my hands, I had only been a short time in India, and
had as yet got no insight into Indian thought and literature. I had
read only a couple of small Tamil story books, but when reading
these I had already perceived that the Indians could hardly tell a
story without introducing some proverbs into it.
My attention was thus at an early period of my life in India drawn to
proverbs, and 1 began to study Percival’s collection. I got, however,
very little out of my study, as Percival had only given a translation of
the Tamil proverbs, and had given no hints as to their meaning. So
in those days I got no insight whatever into the real household
proverbs, but had almost to rest satisfied with the many aphorisms,
or what we in Tamil call நீ திம ொழி, of which we find large numbers
in all our Tamil proverb collections. Yet, from what I had seen in the
story books and in Percival’s collection I had got an interest in these
terse, blunt and poetic sayings; and year after year on getting
deeper into the thought and life of India, and at the same time
becoming acquainted with more and more of the proverbs, may
interest in them steadily increased. And whenever I met with a new
proverb either when talking with the people or reading Tamil books,
I always looked for it in Percival’s collection, and if he had not got it,
I took a note of it; and at times I tried to have some of them
explained by the common people.
While I was thus leisurely prosecuting the study of Tamil proverbs,
the Rev. J. Lazarus, b.a., began to prepare a “Dictionary of Tamil
Proverbs.”I looked forward to the publication of this book with very
great interest, but when it appeared, I was somewhat disappointed
with it, partly because Mr. Lazarus had not given a translation of the
proverbs and partly because his explanation of the proverbs seemed
to me, from the insight I had got into the proverbs through years of
study, not always to be the right ► End page III

(Page IV)
►one. But the book roused my interest afresh, and I took a Tamil
munshi (= a native interpreter or language instructor.) for about
three years to go through all the proverbs I had found in other
collections, and those I now found in Mr. Lazarus’s book, and also
those I had collected myself. This study with my munshi together
with the kind help I got from other Tamil people led me to a fuller
understanding of Oriental proverbial literature, and after a couple of
years investigation, I got the idea of publishing a collection of these
beautiful national sayings. But no sooner had I began to realize the
idea, than I felt how much easier it was to get an idea than to carry it
out. And hundreds of times, when going on with this work, have I
felt the force of the Tamil proverb: “I stepped into the water without
knowing its depth.”
When the idea of publishing a collection of Tamil proverbs occurred
to me, I saw at once that I had great difficulties to face. I had the
difficulty of two languages, both of which were foreign to me. I had
the fear—and still have it—that it might be too much for a foreigner
to venture on the publication of Tamil proverbs, as proverbs
undoubtedly form the most difficult branch of a nation’s literature to
comprehend. Besides this, it was clear to me that if I were to publish
Tamil proverbs, I could not adopt the usual alphabetical order, but
would have to arrange them into groups. Another difficulty—and
without comparison the most important one—was to get the proper
meaning of the proverbs, not as some Pandits may please to explain
them, but as common men and women understand them, when
they use them in their everyday life. Another difficulty, again, was to
have these thousands of proverbs before one sifted. What was to be
taken, and what to be left out? It always seemed to me that our
collections of proverbs suffered from a great evil, viz., that they
contained too many useless sayings, too many aphorisms and too
many repetitions of the same proverbs.
With these difficulties before one I started, hoping that the proverb
would prove true: “Little strokes at last fell great oaks,”or as we say
in Tamil: “Stroke upon stroke will make even a grindstone creep.”
When going into the study of Tamil proverbs one finds that little has
been done in the way of making a scientific investigation of them.
All proverbs, sayings and aphorisms we meet with in our ► Page IV
end

(Page V)
Tamil proverb collections we generally call Tamil proverbs, but these
two terms—Tamil and Proverbs—raise two great questions: Are they
all Tamil originally, and are they all proverbs? When comparing the
Tamil proverbs with the Telugu ones, we find a good number almost
word for word the same. And I remember when once walking with a
friend in the streets of Poona, that he quoted two Marathi proverbs,
both of which we have literally in Tamil. At Bombay I once happened
to look into a Marathi proverb collection, and when I asked for a
translation of the first proverb in the book I found it to be ours: “The
dancing girl, who could not dance, said that the hall was not big
enough.”But which is which in our Tamil proverb collections. They
are all called Tamil.
Again, is it right to insert in our collections of proverbs hundreds
and hundreds of aphorisms, classical sayings (நீ திம ொழி) and
common sayings, when these only communicate a truth in a general
way, without making use of any sort of illustration? It seems to me
that we should not allow “the confusion of proverbs with mere
precepts or maxims destitute of proverbial significance and
character”to go on. Each in its proper place. I have not left them out
altogether, but tried to insert only such as are common, and at the
same time contain rare words or idiomatic phrases.
To show what I mean by aphorisms and precepts, I shall quote a few
here:
֍ கண்டவன் எடொனனொ? ֍ உயிருள் ள ட்டு ் தைரிய ் விடலொ ொ?
֍ முைலினல மகட்டிக்கொரன் முடிவினல ன ொ ் னேரி. ֍ னவதல
அதிக ் ் ேள ் மகொஞ் ் . ֍ இ சி
் ை்ை கொரிய ்
இரகசியமில் லனவ.֍ கள் ளனுக்கு ஊர் எல் லொ ் ேதக. ֍ குடிை்ைன ்
ஒன்றுேண்ணினொல் , நன்த வரு ் தீத வரு ் .֍ னகட்டதவ
எல் லொ ் ந ் ேொனை, ந ் பினமைல் லொ ் ம ொல் லொனை.֍
தீத னேசுகிறவன் தீத யொளிைொன். ֍ புதிய கொரியங் களில் புதிய
னயொ தன னவண்டு ் .֍ ைரு ை்தைே் ேொவ ் மவல் லொது.֍
இருவனரனல ஆகொைகொரிய ் ஒருவரொனல ஆகு ொ? ֍ ம லவு அதிக ்
வரவு னேொைொது.

Here are a few more of the same kind, but a little more classical in
their grammar:—
֍ குணமில் லொை விை்தை எல் லொ ் அவிை்தை; ֍ தீரக்கற் றவன்
மைசிகன் ஆவொன்; ֍ ேழிக்கு ஆனனொர் சிலர், ேழிேடுனவொர் சிலர்; ֍
உருவை்தினொனலயல் ல இன்ேே் னேசினொல் கிளி நன்கு திக்கே் ேடு ் ;
֍ உதிரை்துக்கு அல் லனவொ உருக்க ் இருக்கு ் ; ֍ அற ் மேொருள்
இன்ே ் எல் லொருக்குமில் தல; ֍ தீயொதர ன ் ர்ந்து ஒழுகல் தீது; ֍
தீயொர் ேண்ம ய் வனவு ் தீது; ֍ ம ொல் லு ் ம ொல் ஆக்கமு ் னகடு ்
ைரு ் ;֍ நல் ல நிதனதவ அனு ரிை்ைனல மகட்ட நிதனமவௌ நீ க்கல் ;
֍ குலஸ்திரீ ைன் ேொர்ை்ைொதவயு ் , ேரஸ்திரீ ைன் ன னிதயயு ்
னேணுவொர். ֍ இல் லற ல் லது, நல் லற ் ன்று. தனயொள் விடியுமுன்
எழுந்து வீட்டுே் ேணி ம ய் வொள் . End page V OK
Page VI OK
தனயொள் விடியுமுன் எழுந்து வீட்டுே் ேணி ம ய் வொள் .—But where
would be the end of it, if these were to be passed off as proverbs? A
fine collection, quite a Mahabharata, might be made out of them.
The literature of India abounds in them. From the Mahabharata,
Hitopadesa, ஔதவயொர்- and other books, we could easily get a
beautiful collection of aphorisms and sayings counted by thousands.
Many of the proverbs met with in books have so often been handled
by Pandits, that we meet with the same proverb in a number of
forms. The same is the case with a number of proverbs, which, just
because they are in common use all over the country, have become
slightly altered when wandering about the country from place to
place and from caste to caste. As they are in spite of slight changes
the same proverb, they ought either to be put down together or
references ought to be made from one to the other, as Captain Carr
has tried to do in his collection of Telugu proverbs. If this is not
done, they cannot but give the inexperienced student of proverbs a
great deal of trouble; and to me they have been a real worry, as I
had to find them all out, in order that I might not in this collection
repeat two proverbs that are the same. Here are a few examples of
this kind:—
கண்ணில் குை்தின விரதளக் கண்டிே் ேொர் உண்னடொ= கண்ணில்
ேட்ட தகதயை் ைறிே்ேொரில் தல = தகை்ைே்பிக் கண்ணில் ேட்டொல்
தகதய கண்டிே்ேதுண்டொ = தகவிரல் கண்ணில் ேட்டொல் தகதய
என்ன ேண்ணலொ ் = விரல் கண்ணில் குை்தினது அன்று
மவட்டிே் னேொடுவொர்களொ = விழியினல குை்தின விரதல
அறுே் ேொருண்டொ. ―அ ் ேட்டன் குே் தேதயக் கிளறினொல்
யிர் யிரொய் ே் புறே்ேடு ் = கிண்டக் கிண்ட அ ் ேட்டங் குே் தே
யினர புறே் ேடு ் . ― அ ொவொத ே் ேருக்தக என்தறக்கு ்
அகே் ேடு ொ =நிை்திய ் கிதடக்கு ொ அ ொவொத ன
் ொறு. ―
அே் பிடொவுமில் தல மவட்டுக்கை்தியுமில் தல = அவனுக்கு
கே் ேடொவுமில் தல. மவட்டுக்கை்தியுமில் தல = கே் ேடொவுமில் தல.
மவட்டுக் கை்தியுமில் தல = உட ் பு முழுவது ் நதனந்ைவருக்குக்
கூைல் என்ன. = அற நதனந்ைொர்க்குக் குளிரில் தல = முழுது ்
நதனந்ைவருக்கு ஈரமில் தல = முற் று ் நதனந்ைவருக்கு ஈர ் ஏது.―
இருந்து ் மகடுை்ைொன், ம ை்து ் மகடுை்ைொன் இருந்து ் =
திருவொய் ை்ைொன் இருந்து ் மகடுை்ைொன், ம ை்து ் மகடுை்ைொன் =
சீயபுரை்துே் ேள் ளி இருந்து ் மகடுை்ைொன், ம ை்து ் மகடுை்ைொன். ―
கடலினல ஏற் ற ் னேொட்ட கதை = முை்திரை்தில் ஏற் ற ்
னேொட்டதுனேொல் = முை்திரை்தில் ஏற் ற ் னேொட்டுை் ைண்ணீர ்
இதறை்ைொற் னேொல் . ― னவதலயற் ற அ ் ேட்டன் கதளே் பிடிை்து ்
சிதரை்ைொனொ ் = னவதலயில் லொை அ ் ேட்டன் ஆட்தட
சிதரை்ைொனொ ் = மிதனக்மகட்ட அ ் ேட்டன் பூதனதய
சிதரை்ைொனொ ்
Page VII
= னவதல மினக்மகட்ட அ ் ேட்டன் மேன் ொதி ைதலதய ்
சிதரை்ைொனொ ் . ― கூழ் பிளிை்ைது என்று ் ொங் கொய் புளிை்ைது
என்று ் உணரொ ல் ம ொல் லலொ ொ = வொய் புளிை்ைனைொ ொங் கொய்
புளிை்ைனைொ. ―உதடந்ை ங் கு ஊது ேறியு ொ = ஓட்தட ங் கு ஊது
ேறியொது. ― அதரக்குட ் ை்து ் பு ் நிதறகுட ் ைது ் ேொது =
குதறகுட ் ைள ் பு ் நிதறகுட ் ைள ் ேொது = குதறகுட ்
கூை்ைொடு ் = நிதறகுட ் ைளு ் ேொது. ― கட்டொந்ைதரயில் மகொட்டக்
குட்டி சு
் வரில் மநறிகட்டினைொ ் = குட்டி சு் வரில் னைள் மகொட்டிக்
கட்டுை்ைறியினல மநறிகட்டு ொ = திண்தணக்குை் னைள் மகொட்டிற் று
ைண்ணீரமி ் லொவுக்கு மநறிகட்டிற் று = மைன்ன ரை்தில்
னைள் மகொட்டே் ேதன ரை்தில் மநறிகட்டினதுனேொல் . ― ஊர் ம ்
நடவொ ல் உடல் ம ் நடக்கிறவதனே்னேொல் = உடலுக்னகொ
ேொல் வொர்ை்து உண்ேது, ஊருக்னகொ ேொல் வொர்ை்து உண்ேது = ஊருக்கு
ேொல் வொர்ை்து உண்கிறொயொ உட ் புக்குே் ேொல் குடிக்கிறொயொ. ―
நிழல் நல் லது முசிறு மேொல் லொைது = ர ் நல் லதுைொன் முசுடு
மகட்டது.
The above are only a few examples of the many repetitious of the
very same proverb.
There is another way of changing a proverb, viz., by putting the
second half a proverb at the beginning, so that we get two proverbs
out of one. As an instance: - ேட்ட கொலினல ேடு ் , மகட்ட குடினய
மகடு ் , changed into:- மகட்ட குடினய மகடு ் , ேட்ட கொலினல ேடு ் ;
இருந்ைொல் மூனைவி, நடந்ைொல் சீனைவி, changed into:- நடந்ை கொலினல
சீனைவி, இருந்ை கொலினல மூனைவி,
As my aim in making this collection has been practical rather than
scientific, I have not tried to solve all these difficulties in any other
way than by trying my best to avoid all repetitions. But with
reference to this there is much for anyone to do who would try to
give us a scientific collection of Tamil proverbs. In such a work we
should also expect to see what we call Tamil -proverbs sifted, so that
we might learn where they have originated, as in a good English
collection of proverbs we can see where each had its origin in
Greece, in Italy, in Spain, in Germany or elsewhere.
This collection of proverbs is a selection from the thousands that are
given in our Tamil proverb collections, and also from the many I
have come across when reading Tamil books and conversing with
Tamil people. Though I feel sure that there are a good number of
real household proverbs I have not given that ought to be in such a
collection as this, I am at the same time convinced that there cannot
be very many. Once a man gave me 200 ► End Page VII OK

Vlll PREFACE. OK
►proverbs which he had collected at Madura, but among them all I
found only two new ones which were not more or less a repetition
of what I had.
The Tamil proverb collections from which I have got help are: A
bazaar book containing about 2,000 proverbs without any English.
உவத ம ொல் அகரொதி, a collection of about 5,000 Tamil proverbs
published in 1872, which is with reference to real household
proverbs, far superior to Percival’s. The book is out of print but can
be seen in our public libraries. Then there is Percival’s collection of
about 6,000 proverbs with an English translation. A very useful little
“Handbook of Tamil Proverbs and Phrases”was published in 1888 by
Mr. P. Satya Nesan, B.A., containing 500 proverbs only, but with
translation, application and many similar English proverbs. The last
collection that appeared was Mr. Lazarus’s “Dictionary of Tamil
Proverbs.”This book is now the largest collection we have, and so far
it makes its predecessors superfluous. Mr. Lazarus has not translated
the proverbs, but to everyone he has given a hint as to its meaning.

The other books from which I have chiefly drawn are the Tamil story
books and Sastras. Of such I shall mention a few: கைொ ஞ் ரி,
கைொசிந்ைொ ணி, ேஞ் ைந்திர ் , கிளிக்கதை, முே் ேை்திரண்டு
ேதுத கதை Pandit S. M. Natesa Sastri’s “Folklore in Southern
India,”which has a number of proverbs and Tamil stories to illustrate
them. A magazine published some years ago called: “The Saguna
Bodhini Series.”A book called இரொ நொடக ் is, though written in
poetry, full of proverbs. This is still more the case with “Vinoda Rasa-
manjari”by A. Viraswami Chettiar, late Pandit in the Madras
Presidency College. This book is simply interwoven with Tamil
Proverbs. “Mathar Neethy “is another story book containing many
fine proverbs; and the same may be said of a book called:
குடு ் ே ் ரக்ஷணி “The Viveka Chintamani,”a monthly magazine,
published by Mr. C. V. Swaminatha Iyer in Triplicane, has for the last
year had a number of Tamil proverbs with Tamil explanation in every
issue. The Sastras translated from Sanskrit into Tamil contain hardly
any proverbs except the Mahabharata. This royal storehouse of
something of everything that India has produced contains a good
number of proverbs interspersed throughout the huge volume. So
even with reference to proverbs the Bengali proverb almost holds
good: “What is there after the Mahabharata? “(OK) End Page X

PREFACE. IX (OK)
Dear as these beautiful little proverbs are to Tamil people, I have for
years wondered that so little has been done to make them known to
Europeans, specially to European ladies, who have, or, at least, could
have, so much influence with Indian women. Percival gave a
translation to his collection and left it there. But a mere translation
of a real proverb will not in most cases bring us into contact with its
homely meaning. Take as an instance Percival’s: இதளயொள் இதல
தின்னி, மூை்ைொள் கொய் அறிவொள் , translated: “the younger sister
feeds on leaves, the elder is accustomed to fruit: “in this case the
translation is wrong, but even if it were translated properly, it would
have no meaning to a European. As Percival says, “In many instances
the application has equally puzzled both myself and others to whom
I have applied for information.”To be sure, there’s the rub in trying
to explain proverbs. And consequently Percival left out the
application, although he says that foreigners destined to spend the
best part of their life among the Tamil people will find their proverbs
of inestimable value. But in many cases a Tamil proverb without its
application is to a foreigner almost like an unbroken cocoanut to a
dog, as the Tamil saying is. Mr. P. Satya Nesan in his collection
began in the right way, but did not go far enough; Mr. J. Lazarus, on
the other hand, had his thoughts chiefly directed on collecting all
the Tamil proverbs into one book. Hence Tamil proverbs as such
have hitherto been handed over to us like a chaos.
My desire, as I have already indicated, has been first to make the
application of each proverb clear, and next to divide them into
families. As far as I have succeeded in grasping the meaning, so far
almost have I succeeded, I suppose, in getting them into their
proper families. But it is hard to get such a register of sin, as
proverbs almost are, into a systematic order. The phenomena of
sinful life are so manifold, and the reflections on it so numerous that
the difficulties sometimes seemed to me insurmountable. Be it
remembered, that as long as I was working at the arranging of them
I had not at hand the English index nor the two glossaries and the
many references from one proverb to another, and from one family
to another, that are now before the reader. But in spite of all the
difficulties and drawbacks, it seems to me that it is only when we
have arranged the proverbs in groups or families that we are able to
see what the proverbs teach us. I do not look ► end Page IX
PREFACE. Page X (OK)
►upon the arrangement introduced by me as at all final. Far from it.
What I have done I wish to be considered a beginning only, or a
little attempt at cultivating the ground. Many of the proverbs are
imperfectly explained, partly because their meaning has not been
fully grasped, and partly because many of them to be well
understood ought to have a little story attached to them. They
might be divided into more families, and all the minor families might
again be grouped into main families, as I have tried to do at the
beginning of the book, and also at the end of it.
As the result of bringing the proverbs into groups, though I have in
many cases not achieved what I have aimed at, one can easily get an
insight into the social, ethical or domestic thoughts contained in
them. Take as an instance the family on fate and fortune. There may
within this family be a few that would have fitted in better
somewhere else, and in some other family may be a few that might
have been inserted under fate and fortune: but one can at once by
the help of the arrangement of the book get an insight into what
the Tamil proverbs teach on such a subject. I have also observed
that the dividing of the proverbs into families is a great advantage in
the study of the Tamil language itself. Though each proverb in a
family may be said to harp on one and the same string, the thought
is expressed in a variety of terms, some of which are synonymous.
Look for instance at the family on ostentation or ட ் ே ் one of the
chief Indian sins, according to the proverbs at least in what a variety
of language is vanity rebuked! Another advantage of the family
arrangement is that as a number of similar proverbs are brought
together, they need less explanation: for apart from a few that are
misplaced, the heading of each chapter though in many cases it has
been difficult to find an adequate! heading gives the key to the
meaning of all that are included under it. It is a matter of
consequence that though the proverbs in each family allude to the
same thing, they are in most cases not synonymous. In the chapter
on a mother, it is at once evident that most of the proverbs have
little or nothing connecting them but this, that they refer to a
mother. In the same chapter we get also a good insight into the way
in which India regards a mother in all her capacities. In an hour’s
time one can by studying the chapter on a mother get some real
knowledge of her position in India, a knowledge which one could
hardly get from any► end page X
Page XI OK
►other sources. The references from one number to another all
through the book are ‘not to be taken as references to synonymous
proverbs. This holds good in a few cases, but more often the
references mean only that the reader would do well to compare the
particular proverb with another, because they are closely related in
thought or in language. As related individual proverbs are referred
to each other, so are whole families referred to each other by the
numbers given below the different chapters.
In selecting English equivalents for the Tamil proverbs I have used
the following books: W. Carew Hazlitt’s “English Proverbs and
Proverbial Phrases.”“A Handbook of Proverbs which is a
republication of Ray’s collection of English Proverbs.
Captain Carr’s “Telugu Proverbs “A collection of Marathi Proverbs.
And “Eastern Proverbs and Emblems”by the Rev. J. Long.
A few words on the characteristics of Indian proverbs compared with
the English, as they have struck me while working on them, may not
be out of place, though I have not made a study of this subject.
“When going through an English collection of proverbs, one is
struck by the number of proverbs referring to the weather and the
seasons. India has very few proverbs of this kind. In India we have
the South-West monsoon from May to October, and the North-East
monsoon from November to April, and there is the end of it. The
characteristic of the weather in England is change, while in India it is
regularity. It would be thoroughly out of place in India to say: “A
woman’s mind and winter wind change oft.”For the big chapter in
this book on “Sorrow and lamentation of women”I could hardly find
any equivalent from the English. The English woman has been
respected, while her Indian sister has met with very little respect,
hence her lamentation, and her revolting in bitter terms against her
oppressors.
Again, in India we have no girls or young ladies. We meet in India
with female children and wives, as the Indian woman passes at once
from being a child to being a wife. But in Europe young women
have a fine time for their development, both physical and
intellectual, before they get married. In this transition period, then,
there is a rich sphere for English proverbs, but as there is no such
period in India, there are no such Indian proverbs. Even a widow is
not overlooked by the English proverbs, as she some-► end page XI
OK

Xll PREFACE. OK
►times aspires, if possible, to many again, but the Indian widow has
no such aspiration, for she is a mere widow, a முண்தட சி ் a
contemptible thing! Woman’s dress plays a part in English proverbs,
but it is jewelry which is here the all-important thing; hence the
tailor’s shop plays the same part in Europe as the goldsmith’s in
India. In India a woman has had no trouble in dressing up in order
to make an attractive appearance in Society, as her parents arranged
her marriage for her while she was still a child. Even if she is a
monkey exceedingly ugly she will be married. The Tamil proverbs
referring to vanity and ostentation outnumber the English and are at
the same time very pointed. There is almost no end to the Tamil
proverbs on the wicked tendency in the human race to see their
enemies destroyed. Though India is saturated with superstition, it
seems to me, strange to say, that we meet with more English than
Tamil proverbs on superstition.
The Tamil proverbs almost altogether leave out criticism of
superstition, ceremonies, gods and temples, in short, all that refers
to religious life. Even on caste there are comparatively few. Folly and
laziness are regarded so differently by the Indians and the English
that it is impossible to find English equivalents for the Tamil.

The meaning of an English and a Tamil proverb may be the same,

but the habits, customs and climate have formed them so
differently. As an instance, we say in Tamil: “Ears (ornamented) with
palmyra-leaves are better than ears with no ornaments: “for this we
might put the English: “Better a bare foot, than no foot at all: “to go
bare-footed in the Northern countries of Europe, especially in
winter-time, would be very hard, but in India it is difficult to
understand this English proverb, as all Indians still enjoy the great
privilege of going bare-footed.

One great peculiarity about the Tamil or Dravidian proverbs is that

the animals we meet with are but dumb figures brought in merely
for the purpose of illustration. In the Panchatantra, on the other
hand, all animals are imbued with sense and characteristics: they
think, talk, move and behave in every way like man. Nay, some
animals in those ancient days seem even to have been reading the
Vedas. The Aryans have given life to all their animals. The Dravidians,
on the contrary, seem not to have seen much in animals: in their
proverbs, at least, they have not attributed anything like intellect to
them, except perhaps a little ►
PREFACE. Page XI OK
►other sources. The references from one number to another all
through the book are not to be taken as references to synonymous
proverbs. This holds good in a few cases, but more often the
references mean only that the reader would do well to compare the
particular proverb with another, because they are closely related in
thought or in language. As related individual proverbs are referred
to each other, so are whole families referred to each other by the
numbers given below the different chapters.
In selecting English equivalents for the Tamil proverbs I have used
the following books:—W. Carew Hazlitt’s “English Proverbs and
Proverbial Phrases.”“A Handbook of Proverbs,”which is a
republication of Ray’s collection of English Proverbs. Captain Carr’s
“Telugu Proverbs “A collection of Marathi Proverbs. And “Eastern
Proverbs and Emblems”by the Rev. J. Long.
A few words on the characteristics of Indian proverbs compared with
the English, as they have struck me while working on them, may not
be out of place, though I have not made a study of this subject.
When going through an English collection of proverbs, one is struck
by the number of proverbs referring to the weather and the seasons.
India has very few proverbs of this kind. In India we have the South-
West monsoon from May to October, and the North-East monsoon
from November to April, and there is the end of it. The characteristic
of the weather in England is change, while in India it is regularity. It
would’ be thoroughly out of place in India to say:—”A woman’s
mind and winter wind change oft.”For the big chapter in this book
on “Sorrow and lamentation of women”I could hardly find any
equivalent from the English. The English woman has been respected,
while her Indian sister has met with very little respect, hence her
lamentation, and her revolting in bitter terms against her
oppressors.
Again, in India we have no girls or young ladies. We meet in India
with female children and wives, as the Indian woman passes at once
from being a child to being a wife. But in Europe young women
have a fine time for their development, both physical and
intellectual, before they get married. In this transition period,
then, there is a rich sphere for English proverbs, but as there is no
such period in India, there are no such Indian proverbs. Even a
widow is not overlooked by the English proverbs, as she some-►
(OK) Page XI end.
Page XII. Preface (OK)
►times aspires, if possible, to marry again, but the Indian widow has
no such aspiration, for she is a mere widow, a முண்தட சி ் a
contemptible thing! Woman’s dress plays a part in English proverbs,
but it is jewelry which is here the all-important thing: hence the
tailor’s shop plays the same part in Europe as the goldsmith’s in
India. In India a woman has had no trouble in dressing up in order
to make an attractive appearance in Society, as her parents arranged
her marriage for her while she was still a child. Even if she is a
monkey—exceedingly ugly—she will be married. The Tamil proverbs
referring to vanity and ostentation outnumber the English and are at
the same time very pointed. There is almost no end to the Tamil
proverbs on the wicked tendency in the human race to see their
enemies destroyed. Though India is saturated with superstition, it
seems to me, strange to say, that we meet with more English than
Tamil proverbs on superstition. The Tamil proverbs almost
altogether leave out criticism of superstition, ceremonies, gods and
temples, in short, all that refers to religious life. Even on caste there
are comparatively few. Folly and laziness are regarded so differently
by the Indians and the English that it is impossible to find English
equivalents for the Tamil.
The meaning of an English and a Tamil proverb may be the same,
but the habits, customs and climate have formed them so
differently. As an instance, we say in Tamil: “Ears (ornamented) with
palmyra-leaves are better than ears with no ornaments; “for this we
might put the English:—”Better a bare foot, than no foot at all: “to
go bare-footed in the Northern countries of Europe, especially in
winter-time, would be very hard, but in India it is difficult to
understand this English proverb, as all Indians still enjoy the great
privilege of going bare-footed.
One great peculiarity about the Tamil or Dravidian proverbs is that
the animals we meet with are but dumb figures brought in merely
for the purpose of illustration. In the Panchatantra, on the other
hand, all animals are imbued with sense and characteristics: they
think, talk, move and behave in every way like man. Nay, some
animals in those ancient days seem even to have been reading the
Vedas. The Aryans have given life to all their animals. The Dravidians,
on the contrary, seem not to have seen much in animals; in their
proverbs, at least, they have not attributed anything like intellect to
them, except perhaps a little► (OK) end page XII
PREFACE. Page XIII
►to the cat. The shrewd and sensible elephant represents in Tamil
proverbs outward greatness only. The gentle cow gives milk. The
buffalo is for ploughing. Sheep are as stupid as their shepherd. The
dog’s faithfulness is unknown. Dogs, pigs and crows are dirty and
greedy animals. The ass is ever obstinate, but has willingly or
unwillingly to submit to hard work and hard treatment; its fate is a
hard and pitiful one, indeed: in the hands of the washerman it fares
as badly as the monkey in the hands of the mendicant. The doctor
and medicine for the poor ass is to go and roll itself in the dust of
the street. Whatever is done to an ass, it cannot become a horse: in
this sense the horse is used for something great and grand. But as
the animals are brought in only in order to illustrate, and not for
their own sake at all, they are of little interest in this connection.
I have always been much struck with the complaining, the sighing,
the groaning under the tyranny of men and of fate that underlies so
many of the Indian proverbs. This is also the case with the Indian
songs, hence also almost all tunes in India are full of melancholy.
The triumphant tone does not pervade anything Indian. In all
departments of Indian literature, it is as if the goddess of the earth,
Bhumidevi, stood personified, groaning under the burden heaped
upon her. This feeling has found very strong expression in the
Bhagavadgita:—
Arjuna.
Slayer of Madhu! Yet again, this Yog,
This Peace, derived from equanimity,
Made known by thee—I see no fixity
Therein, no rest, because the heart of men
Is unfixed, Krishna! rash, tumultuous,
Willful and strong. It were all one, I think,
To hold the wayward wind, as tame man’s heart.
Krishna.
Hero long armed! beyond denial, hard
Man’s heart is to restrain and wavering;
Yet may it grow restrained by habit, Prince!
By want of self-command. This Yog, I say,
Cometh not lightly to th’ ungoverned: (who need it!)
But he who will be master of himself
Shall win it, if he stoutly strive thereto.
The Song Celestial.—E. ARNOLD. End Page XIII
Page XIV
PREFACE.
But why so much ado about nothing? Why take so much trouble
about these proverbs? What is the good of it Who cares for these
obsolete childish things? Perhaps some old grandmother, when
telling stories to women and children inside the houses who are half
asleep on their mats, may make some use of them. But we men of
the nineteenth century, what on earth have we to do with obsolete
proverbial literature, some may ask. My answer is that it is well
known that the more a nation develops the more its proverbs die
out: but though Europe has now for many hundreds of years been
developing, there are many proverbs still in circulation among the
different nations of Europe, and some of these proverbs will not die
out as long as there is a tongue on earth to speak them. Whether
we look to the West or to the East we find that figurative speech
always has great influence over the masses. I suppose this was the
reason why Jesus, who “knew what was in man,”“spake unto the
multitude in parables; and without a parable spake he not unto
them.”It is interesting to observe that the latest Tamil drama:
“Lilavati-Sulochana”written by an educated man, P. Sambandam,
B.A., contains about a score of Tamil proverbs. If proverbs are still
largely in use by the masses, if they still form a part of their daily
language, used in practical life for practical purposes, it is clearly our
duty to know them, if we want to exert any influence on the people.
When we read biographies of great men, we often see these great
men attribute much of their greatness to their mother’s influence on
them in their early life. A mother, or a home, does lay the first
foundation in every child’s heart for its future, and in most cases the
foundation laid by the mother or by the women of the home, has a
most important effect on the moral life afterwards. In this case India
is no exception to the rule. But from where does the Indian mother
get thoughts by which to educate her children at home? When a
child is naughty, or when a daughter has quarreled with her mother-
in-law and comes home, does an Indian mother in such cases in
order to rebuke or comfort quote from the Bhagavatgita, or from
the Upanishads? Does she from these books try to inculcate in the
child’s heart what the different indriya mean? that some of them are
to be subdued, others again to be developed? The Indian mother
has her own practical way at home. End page XIV
PREFACE. Page XV (OK)
Legends, stories and proverbs are her storehouse: from these she
obtains material for rebuking, for sneering, for warning, for
encouraging, for comforting and for praising. The proverbs and
maxims are India’s practical ethics. The Indian proverbs are not
antiquarian curiosities, but living and stern realities, and hence
perhaps more celestial than the so-called “Celestial Songs”of the
Bhagavatgita.
By a good knowledge of Indian proverbs one is enabled, as it were,
to feel the moral pulse of the Indian people, and a sound insight
into the proverbial literature of India is like getting a microscope by
which one can look deeply into the recesses of the native heart.
Nothing else can throw so much light on the daily practice of the
Indians as do the proverbs. And if one could publish the obscene
ones also, which often contain most striking truths, we should see
still deeper into the misery of the country. But the obscene ones
with which I have met in our collections, and in intercourse with the
people, I have left out. I have, however, reason to believe that there
are many obscene ones besides the few that I have seen and heard:
and that they are freely used by the great majority of the common
people even in their children’s presence. The children arc often, I am
told, made to laugh over them.
Proverbs are merciless in their criticism of sinful life, and they always
aim at putting things right. As already said, the Indian mothers nurse
their sons and daughters with them. By proverbs satire is
pronounced over folly and over wickedness. By a proverb a crowd or
a household is made to smile pleasantly, that otherwise might have
got into a hot fight. In proverbs lies buried an endless store of
criticism, encouragement, humor, sorrow and complaint, referring to
all classes of mankind from the unborn child to the grey-haired
veteran. And as the Hindu—and we might for that matter say the
whole world—likes to hurt without hurting (சுடொ ல் சுடுகிறது), that
he may not burn his own fingers, he has in the proverbial literature
material by the help of which he can indirectly express his sorrow
and joy, his approval or disapproval. By proverbs the shrewd and
avaricious Brahmin is criticized; the calculating and careful Chetty is
held up to ridicule or indirectly praised: the shepherd’s stupidity and
the kuravan’s rudeness is brought out; the ungrateful and deceitful
friend is mercilessly ► End page XV.
XVI PREFACE.
►rebuked; the life of immoral women is censured in strong terms:
vanity is ridiculed: the dullness and indifference of the Pariah is
sarcastically blamed. No wonder that many of the proverbs are
universal in their application, for human life is much the same all the
world over. Anger, pride, arrogance, selfishness, avarice, passion,
dissimulation, falsehood and many more sins that keep society at a
low level, are all of them universal, and it is with such that the
proverbs deal.
The Rev. J. Long in his “Eastern Proverbs and Emblems”says with
reference to the Chinese proverbs—be has it from “Scarborough’s
Chinese Proverbs”:—”Used as quotations, the value of proverbs in
China is immense. So used in conversation, they add a piquancy and
a flavour which greatly delight the Chinese and make mutual
intercourse more easy and agreeable. But it is to the missionary that
the value of an extensive acquaintance with Chinese proverbs is of
the highest importance. Personal experience, as well as the repeated
testimony of others, make us bold to assert, that even a limited
knowledge of Chinese proverbs is to him daily of inestimable value.
A proverb will often serve to rouse the flagging attention of a
congregation, or to arrest it at the commencement of a discourse. A
proverb will often serve to produce a smile of good nature iu an
apparently ill-tempered audience and so to call forth a kindly feeling
which did not seem before to exist. And very often a proverb aptly
quoted will serve to convey a truth in the most terse and striking
manner, so obviating the necessity for detached and lengthy
arguments whilst they fix at a stroke the idea you are wishing to
convey.”The same author remarks: “Like the proverbs of Solomon
(நீ திம ொழி), the Psalms, Bunnyan’s Progress,’ and the Arabian
Nights,’ they speak in a language understanded of the people ‘.”
And from Archbishop Trench he quotes: “Anyone who by after-
investigation has sought to discover how much our rustic hearers
carry away, even from sermons to which they have attentively
listened, will find that it is hardly ever the course or tenor of the
argument, supposing the discourse to have contained such; but if
anything has been uttered as it used so often to be by the best
Puritan preachers, tersely, pointedly, epigrammatically, this will have
stayed by them, while all the rest has passed away. End page XVI
PREFACE. Page XVII
Great preachers to the people, such as have found their way to the
universal heart of their fellows, have ever been great employers of
proverbs.”
Pandits when inserting proverbs in the books they have made, or in
books translated by them, have often tried to refine the language in
which they are expressed. They are always trying to employ big
words and high-flown terms, not knowing as yet that simplicity is
the highest beauty. I think it is our duty, when we meet with Pandit-
refined proverbs to bring them back to their original form. I could
give many examples of this kind, but I shall confine myself to one:
ேன்றினயொடு இணங் கின or கூடிய கன்று ் ல ் தின்னு ் . The
common form of this proverb is: ேன்றிபின் னேொகிற கன்று ் பீ
தின்னு ் . பீ is not an indecent word in a Hindu home as yet. Would
that no worse words were used in Hindu houses! Real life has
dictated the proverbs, and as they are used in real life, so they
should be quoted. Their meaning, their words and their grammar
are alike practical and simple, why then dress them up in a Pandit’s
dress? When they die, let them die: but as long as they are realities,
and play an important part in the life of the nation, we should let
them go in their natural simplicity, and honour them in their natural
dress.
The Two Tamil Indexes.
I might perhaps he blamed for arranging the proverbs into families,
because this arrangement makes it almost impossible for us to find
any individual proverb, when we wish to see it. It is, however, almost
equally difficult to do this with the alphabetic arrangement, if one
does not happen to remember the first word, which is often no easy
thing, as it may be a most insignificant word, an இந்ை or அந்ை or
எந்ை or ஒரு or any other little word which has no relation to the
meaning of the proverb. I have, however, furnished the book with an
index, or alphabetical glossary, containing the first word of each
proverb, so that if the first word is remembered it is easy to find any
proverb.
I have noticed by experience that there are words within the
proverbs that by and by stick to the mind: while we forget the first
word of a proverb, we remember words within it. I have therefore
also provided this book with an index of words from within each
proverb arranged alphabetically. End page XVII OK
PREFACE. Page XVIII OK
This latter glossary is given not only to help the reader to find the
proverbs, but also in order to supply a vocabulary of the most
important words found in them. The student who takes an interest
in Tamil can easily, whenever he meets with a word in other books,
or in conversation, and wishes to see how the word used in
proverbs, turn to the two indexes, find the word, and see the use of
it and also its translation. As to translation, however, he may not
always find direct help, as the translation of a proverb cannot but be
somewhat free, if we are to get the meaning out of it by a
translation.
To those who might prefer the proverbs arranged according to the
letter, and not according to the spirit, the two glossaries will be of
great help, as they can at once find out for themselves where the
words horse, elephant, monkey, snake, poison, medicine, doctor,
Brahmin, Pariah, Chetty, rain, wind, sickle, thali, husband, wife,
woman, destiny and such like words appear.
I have in conclusion to express my thanks to all who have helped me
in this work. My munshi, Mr. Vasudeva Pillai, has been my chief help
in making the proverbs clear to me and in giving me their homely
applications. He has also supplied me with a few hundreds of new
proverbs, not found before in any collection I have come across. But
after I had gone through the thousands of proverbs and phrases
with my munshi, and as far as possible ascertained their meaning
and their application, had selected those out of them that I wanted,
had translated them into English, added their application, furnished
some of them—about 1,500—with corresponding English proverbs,
brought them into families, and made a copy of it all, there was one
thing still to be done, and that was to make a thorough revision of
the English part of the book. For this last, but very important part of
the undertaking the Rev. A. C. Clayton of the Wesleyan Mission
came to my assistance, and for the generous help he has given me I
shall over feel most grateful. For about a year and a half Mr. Clayton
has almost daily worked at the revision of my English manuscripts,
going over most of them twice at least. The proverbs being in a
simple language, their translation ought also to be simple and plain.
But it is very difficult to translate an Eastern proverb► End page
XVIII
PREFACE. XIX
►into English so that its meaning may be clearly understood and it
is still more difficult to do it so that the language of the translation
may be in harmony with the original in directness and simplicity. So
whatever the reader finds of idiomatic beauty in the English
translation and application is almost all owing to the deep interest
Mr. Clayton has taken in this work and the perseverance with which
he has sought to improve it. To my great sorrow Mr. Clayton was
transferred up-country at the beginning of this year. When he left
there were still about 1,000 proverbs to be carried through the
press, and up-country Mr. Clayton found it impossible to correct the
proofs as quickly as I desired. Mr. A. Moffat, M.A., e.sc. of the
Christian College has been kind enough to help me in correcting
what was still left to be carried through the press. The Rev. N.
Devasahayam, B.A., of the Leipzig Mission has also kindly gone over
all the proof-sheets.
HERMAN JENSEN.
VEPERY, MADRAS.
24th April, 1897.
INDEX TO THE ENGLISH HEADINGS

A CLASSIFIED COLLECTION OF TAMIL PROVERBS.

Page 1. GOD.
These Sentences about God are not Proverbs, but Aphorisms.
கடவுள் துணை
God (is our) help, or The Lord is our help.
This little sentence is put above the Title of almost every Hindu
book.
கடவுள் துணை or தெய்வமே துணை are the most common. But
we
meet also with :
கைபெி துணை; ஸ்ரீராே தெயம் and other expressions.
1. அன்புக்கு ஒருவமே
God is love. (Upanishad.)
2. அறியாெ வஸ்து or ேமோவாக்குக்கு எட்டாெவன்
The unknown God, or The One that cannot be reached by mind
or by words. அறியாெ வஸ்து = that which is beyond
comprehension.
3. அரிது அரிது அஞ்சு எழுத்து உைர்ெல்.
Exceedingly difficult it is to know the five letters.
The ‘five letters’ refer to famous incantation, or the highest
spiritual wisdom, or God’s Name.
“The best way to see divine light, is to put out thine own
candle.”
“Some say that eight plain, hold all truth,
And some that it doth dwell in five!
No wonder that such living fools
Exalt Vishnu and Siva praise”
Ch. E. Gover: The Folk-Songs of Southern India.

4. அவன் அணையாது, அணுவும் அணையாது

Unless God move, not an atom will move. (More commonly:
Nothing moves from
a blade of grass to Brahma without His Will.)
God is the hidden power behind everything.
5. ஈைனுக்கு ஒப்பு இங்கு ஒன்றுேில்ணை.
Nothing here is equal to God.
6. உள்ளக் கருத்து வள்ளளுக்குத் தெரியும்.
The secrets of the heart are known to God. (Psalm 44, 21.)
The Benevolent (God) knows the heart’s design. —Krishnaraj
7. எள்ளுக்குள் எண்ணைய்மபாை எங்கும் நிணறந்ெிருக்கிறான்.
God pervades all, as the oil in the oil seed.
God pervades all, as the oil in the sesame seed. —Krishnaraj
8. ஒருவராயிருந்ெெில் அவருக்கு ைந்மொஷேில்ணை.
God did not feel joy in being alone (and hence he created).
(Upanishad.)
9. ைப்ெ பிரம்ேத்ெிோல் அைப்ெ பிரம்ேம் பிரகாைிப்பிக்கிறது.
The invisible God is made to shine by the revealed God.
(Upanishad.)
10. ைப்ெ பிரம்ேம் பரபிரம்ேம் இரண்ணடயும் அறியமவண்டியது.
We should know both the revealed and the unrevealed God.
(Upanishad.)
We should know both the manifest and the unmanifest God.-
Krishnaraj
ைப்ெ பிரம்ேம் = Sound Brahman. பரபிரம்ேம் = Supreme
Brahman. -Krishnaraj
11. ென்ேிமைமய ொன் இருப்பான்.
God is the self-existing. (Vishnu Purāna.)
12. ெீதுறும் பாவச் தைய்ணக அற்றவன் மெவன்.
He who is without sin is God.
13. தெய்வ வைக்கமே நரக வாைணை அணடக்கும் ொழ்
The worship of God is the bolt that shuts the gates of hell.
14. நாராயைன் ஒருவன்ொன், இரண்டாவென் ஒருவனுேில்ணை.
God is one, there is no second to him.
15. பரபிரம்ேத்ணெத் ெியாேம் தைய்வெிோல், பிரகாைிக்காேைிருந்ெ
விஞ்ஞாேோேது பிரகாைிக்கிறது.
By meditation on God the spiritual wisdom in man, which is
unilluminated will become radiant. (Upanishad.)
16. புணக நுணையாெ இடத்ெிமையும் அவன் நுணைவான்.
Even where smoke cannot enter He can enter.
Said also of a crafty person.
17. ஆகாைத்ெிைிருந்து அறுந்துவிட்மடன், பூேிமெவி
ஏற்றுக்தகாண்டாள்
I was torn off from heaven, but God’s (Bhumidevi’s) mercy
received me on earth.
So says one who stands alone and helpless in this world.
18. அகெிக்கு ஆகாைமே துணை.
Heaven helps the helpless.
19. அடிக்கும் ஒரு ணக, அணைக்கும் ஒரு ணக.
(அடிக்கும் ணகமய அணைக்கும்.)
(God’s justice and love) smite with one hand, and embrace with
the other.
20. அரைன் அன்று தகால்லும், தெய்வம் நின்று தகால்லும்.
A king kills on the day of the offence, God stands (delays) and
kills.
“God stays long, but strikes at last.”
“Though the mills of God grind slowly, yet they grind
exceeding small ;
Though he stands and waits with patience, with exactness grinds
he
all.”(Tennyson.)
Whereas the king kills (on the day of offence), God stays (his
hand) before He kills.)-Krishnaraj
2I. ஹரியும் ைிவனும் ஒன்றல்ை எங்கிறவன் வாயிமை ேண்.
May earth fall into the mouth of him who says, that Vishnu and
Siva are not one !
22. ஆட்டுக்கு வால் அளவு அறுத்து ணவத்ெிருக்கிறது.
God has cut the tail of the sheep as it is. 28.
God has limited each person’s power.
23. ஈைனுணடய அடியார் ேேம் எரிந்து புணகந்ொல், வண்மபாகுோ
ீ ?
Shall it be counted as nothing that the hearts of God’s
worshippers
burn and smoke ? 24.
24.எளியாணர வைியார் அடித்ொல், வைியாணர தெய்வம் அடிக்கும்.
If the mighty oppress the weak, God will punish the mighty. 23,
30.
25. ஏணை பிள்ணளக்குத் தெய்வமே துணை.
God is the protector of the helpless children. (Psalm 72, 4.)
“Where God helps, nought harms.”
26. கண்ணைக் தகடுத்ெ தெய்வம் மகாணைக் தகாடுத்ெது.
God who deprived him of sight gave him a staff (i.e., mental
acuteness).
“God never shuts one door, but he opens another.”
“A blind man’s wife is in God’s keeping.”(Kashmiri Proverb.)
27. கிைவியும் காெம், குெிணரயும் காெம்.
The old woman finished her ten miles, and so did the horse.
The story is that a man having performed the proper religious
ceremonies
hastily mounted his horse and set off for heaven. At the same
time an
old woman performed some ceremonies, with all her heart
slowly and
carefully, and her real piety brought her to heaven before the
man on
horseback.
“God knows well which are the best pilgrims.”
28. குெிணர குைம் அறிந்து அல்ைமவா ெம்பிரான் தகாம்பு
தகாடுக்கவில்ணை.
Is it not because God knew the disposition of the horse that He
has not given it horns. 22.
“God sends the shrewd cow short horns.”“Curs’d cows have
short
horns.”
29. குைந்ணெயும் தெய்வமும் தகாண்டாடிே இடத்ெில்.
Children and God prefer to be where they are made much of.
Child and God in the place of celebration. Krishnaraj
30. தகடுப்பாணரத் தெய்வம் தகடுக்கும்.
Those that destroy others will be destroyed by God. 24.
31. சுவாேி இல்ணை என்றால் ைாைிணயப் பார்; ேருந்ெில்ணை
என்றால் பாைத்ணெப் பார்; மபெி இல்ணை என்றால் (மநர்)
வாளத்ணெப் பார்.
If you say there is no God, look at the cow dung; if you say,
there is no medicine, look at the fireworks; if you say, there is
no purgative, look at the croton seed. 130.
The cow dung of which the image of Ganesa is formed does not
get worm, eaten like other cow dung, because a grass root is put
through it. The fireworks being made of ‘medicines’ or
chemicals burn splendidly. And the croton tiglium never fails as
a purgative.
32. ெணைவன் தைால் மகள், நன்தேறி ெவமறல்
Listen to the word of God and don’t turn from the good path.
33. ொன் ஒன்று நிணேக்க, தெய்வம் ஒன்று நிணேக்கிறது.
While man thinks one thing, God thinks another.
34. ெிருவாக்குக்கு எெிர்வாக்கு உண்மடா?
No word can go against God’s word.
Is there a contrarian word against God’s sacred word? --
Krishnaraj
35. தூங்காெவமே நீங்காெவன்.
He who is ever active is never moved.
36. பூணேயாேது ென்ணேத் ெழுவத்தெரியாெ ைக்ெியற்ற குட்டிணயத்
ென் வாயில் கவ்விச் தைல்வதுமபால்.
As the cat takes its young one which is unable to crawl and
carries it, (so “God takes the helpless and carries him, till he
learns to cling to God as the young monkey clings to its
mother). These illustrations from the cat and the monkey are
called: ோர்ைாை நியாயம், ேர்க்கட நியாயம்.
37. தெய்வேில்ைாணெயா தபாழுது மபாகிறதும், தபாழுது
விடிகிறதும்.
Is it because there is no God, that the sun sets and rises? Said
ironically to a disbeliever in God as the Designer.
38. தெய்வம் காட்டும், ஊட்டுோ?
God will show us a way but will he put food into our mouth ?
“God helps those who help themselves.”
“God gives every bird its food, but does not throw it into the
nest.”
“God reaches us good things with our own hand.”
39. தெய்வைித்ெேிருந்ொல், தைத்ெவனும் எழும்புவான்.
If it be the will of God, even the dead will rise.
40. முன் னவனன முன் நின் றொல் , முடியொை கொரிய ் உண்னடொ?
If the first one (God) stand before us, there is nothing which we
cannot do.
“What God will, no frost can kill.”
If the First Being (= முன்னவன் muṉṉavaṉ = God) stands before
(you), is there an impossible deed? - Krishnaraj
41. தவய ் னைொறு ் , மைய் வ ் மைொழு.
Whatever world you inhabit (through the different transmigrations),
worship God.
Worship God on earth. —Krishnaraj. தவய ் = Earth.

FATE. விதி

NO ONE WILL ESCAPE WHAT GOD HAS PREDICTED.

42. அயன் இட்ட கணக்கு ஆருக்கு ் ைே்ேொது

No one shall escape God’s account.
Destiny ordained by Brahma (God) no one can escape. Krishnaraj
அயன் ayaṉ , n. < A-ja. 1. Brahmā, as not born
அயன்கணக்கு ayaṉ-kaṇakku, n. < Aja +. Destiny ordained by
Brahmā.
43. அயன் இட்ட எழுை்தில் அணுவலவு ் ைே் ேொது.
In what God has written there will not be an atom of failure.
Destiny ordained by the Unborn (God)cannot go amiss by an atom.
Krishnaraj
44. அயன் அளந்ைேடி.
According to God’s measure.
45. அன் தறக்கு எழுதினதை அழிை்து எழுதுவொனொ?
What God has written before that He will not destroy and re-write.
“That which must be, will be.”
What was writ then: Could He erase and rewrite? Krishnaraj
46.அயன் அத ே் பு ஆரொலு ் ைள் ளக்கூடொது.
No one can cast off God’s decree.
God’s Design, no one should reject. Krishnaraj
47. இட்ட எழுை்துக்கு ஏற ஆத ே் ேட்டொல் கிதடக்கு ொ?
If we want more than God has appointed, shall we get it ?
Is desire to ascend above the Divine Mandate or Writ obtainable or
feasible. Krishnaraj
48. இல் லது வரொது, உள் ளது னேொகொது.
That which does not exist will not come into existence, and that
which exists will not be annihilated.
Notes by Krishnaraj
இல் லது illatu = Non-spirit, matter; Asat; Prakriti. உள் ளது = uḷḷatu.
That which is; Soul, spirit; Sat; Truth, that which is true; That which is
destined. – Tamil Lexicon
அ ை்து a-cattu = Asat = That which is non-existent
ை்து cattu= Sat = Truth, reality
Asat is mutable; Sat is immutable. Krishnaraj
49. ஊசி முதனயில் ைவ ் ம ய் ைொலு ் உள் ளதுைொன்
கிதடக்கு ் .
Even if a man make penance standing on the point of a needle, he
will not get more than was destined for him. 56.
Though penance is done on the point of a needle, only that which is
destined is obtained. Krishnaraj
உள் ளது = That which is destined.
50. ஊை்தை னேொனொலு ் , உள் விதன தீரொது.
Though dirt may be got rid of, inherited fate will not expire.
Though impurities are gone, malice does not abate. Krishnaraj
உள் விதன uḷ-viṉai = Malice, evil in the heart long cherished.-Tamil
Lexicon
51. எண்தைய் மபாக முழுகிோலும், எழுத்துப் மபாகத்
மெய்ப்பாருண்டா?
One may bathe so as to wash off oil, but who can rub himself so as
to free himself from fate.
Though immersion (bathing) washes off the oil (applied to the
body), can anyone rub off the (God’s) Writ. –Krishnaraj
Oil-bath is a custom in India, wherein cooking oil applied all over the
body to remove oil with body dirt by rubbing the oiled body with
சிதகக்கொய் - literally “hair-fruit”, sigai=tresses and kaay=fruit;)
“fruit for hair”(Acacia concinna. Shikakai). ̶ Krishnaraj
Shikakai

52. எழுெிே விெி அழுொல் ெீருோ?

Though one weeps, will the fate written (by Brahma) be removed?
Would wailing erase (God’s) writ of fate. ̶ Krishnaraj
53. மகாட்ணடயில் (நாட்ணடயாள) தபண் பிறந்ொலும்,
மபாட்ட புள்ளி (எழுத்து) ெப்பாது.
Though a woman is born in a fort (in a royal family), she will not
escape her fate.
Though a girl (princess) was born in a fort (to rule the country), the
declared point (God’s Writ) will not fail. ̶ Krishnaraj
54. ொெிக்குத் ெக்கப் புத்ெி, குைத்துக்குத் ெக்க ஆைாரம்.
No one will be able to rise above the range of understanding and
the religious customs that belongs to his caste.
Caste-appropriate Buddhi (Intellect, understanding, knowledge,
wisdom) is proper conduct of the family (and lineage). ̶ Krishnaraj
55. ெணை எழுத்து இருக்க, ெணைணய ைிணரத்ொல்
மபாகுமோ?
Since the letters of fate are on your head, will your fate leave you
because you shave your head.
Head script (Fate) remaining (in place), will shaving the head erase
(the script)? Krishnaraj
Our thoughts, speech, word and deed constitute Karma; good, bad,
indifferent... Karma resides in the Sukshma or subtle body of the
soul, which takes birth in a body ranging from amoeba to man,
depending on the karmic load. This scripted Karma is called
Brahma’s script or Head Script. The suture lines, the believers claim,
are Brahma’s script.
In Tamil Karam (கர ் ) means hand and Karma is its extension.
Our thoughts, words, speech, and deed constitute Karma; good,
bad, indifferent... Karma resides in the Sukshma or subtle body of
the soul, which takes birth in a body ranging from amoeba to man,
depending on the karmic load. This scripted Karma is called
Brahma’s script or Head Script. The suture lines, some claim, is
Brahma’s script.
Ezuththu (எழுை்து) means Fate or Vidhi (விதி). Every thought,
word, speech and deed originate karma, which is the precursor of
Fate or Vidhi. Our acts cause good or bad luck. Past Karma
determines the quality of present birth and life, and the Present
Karma, the next birth and life.
There are three Karmas (Sanchita, Kriyamana (Agami) and
Prarabdha); there are three fruits (desirable good fruits, undesirable
bad fruits and mixed fruits).
Sañcita are seeds; Prārabdha are sprouting seeds.
ஞ் சிை ் = सञ्चित = Sañcita = Accumulated karma of former births
that still remains to be experienced.
பிரொரை்ை ் = प्रारब्ध = Prārabdha = Past karma, whose effect has
begun to operate.
ஆகொமிய ் = आगाञ्चिन् = Āgāmin = Karma which is yet to come, good
and bad karma of the present life expected to bring their rewards in
future births. This karma yields results now, later or in the future
births and if it so becomes part of Sañcita karma.
Sañcita Karma, a collection of past Karmas, includes Prārabdha
karma (under resolution now in this birth).
Sañcita has three kinds of seeds: Sattvic Shukla white seeds, Tamasic
Krishna black seeds and Shukla-Krishna mixed seeds; these seeds
give their respective fruits. They are only seeds, which when they
sprout in this birth as Prarabdha Karma, results in rewards (White),
punishments (Black) and mixed (Black and White) experiences.
Prārabdha karma: set in motion; Sprouting; germinates and yields
fruits according to the seeds.
Arabdha Karma: begun, started, initiated, sprouting.
An-arabdha Karma: not begun, not sprouting, seed.
Sancita: Accumulated; stored dormant seeds = Silos or storehouse.
Kriyamana Karma (Agami): coming; being made; actively made.
Notes by Veeraswamy Krishnaraj
56. ைதலகீழொய் ை் ைவ ் ம ய் ைொலு ் , கூடுகிற
(கிதடக்கிற) கொல ் வந்துைொன் கூடு ் .
Though you stand on your head to do penance you will only
succeed in your aim at the time of success. 49.
Success is attained not by effort, but by Fate.
Though penance is done with head down, time of success comes at
its pace. ̶ Krishnaraj

57. 58. Missing from the original document.

59. ொரமும் குருவும் ெணைவிெிபடி.
You get your wife and your priest according to destiny. 3429.
“Marriages are made in heaven.”“In time comes she whom, God
sends.”
Spouse and Guru according to Fate. ̶ Krishnaraj
60. துள் ளிை் துள் ளி குதிை்ைொலு ் , மவள் ளிே் ேணமு ்
கிதடயொக்கொலை்தில் கிதடயொது.
However much a man exerts himself, he will not get even a silver
coin as long as fate is against him.
Leaps and jumps will not bring the silver coins before its time. -
Krishnaraj
61. பிர னைவன் னேொட்ட புள் ளிக்கு இரண்டொ ொ?
When God has made a mark, there is no erasing of it.
There is no second guessing to God’s point (intent).
There is no second guessing to Brahma’s (God’s) line on the sand. -
Krishnaraj
62. ேண்ணடயில் எழுெி, ேயிரால் ேணறந்ெதுப்மபால்.
The fate written in our heads is hidden by our hair.
We cannot read our fate.
Like the hair hiding the Writ of God on the skull.
Fate does not vanish. Krishnaraj
63. வந்ை கூை்து ஆடிை்ைொனன தீரமவண்டு ்
If he begins a dance at all, he must finish it.
“You must dree (endure) your ain weird.”
The dance that came your way must be played out. Krishnaraj
64. வியொதிக்கு ருந்து உண்டு, விதிக்கு ருந்து உண்டொ?
There is medicine for diseases, but is there any medicine for fate?
For disease medicine there is. For Fate is there a cure?

FATE DECIDES SUCCESS.

65. அடுை்து முயன் றொலு ் , ஆகு ் நொள் ைொன் ஆகு ் .
Though a man exerts himself over and over again, he shall only get
what he seeks at the appointed day.
“Man doth what he can, and God what he will.”
Despite exertion again and again, day of accomplishment comes in
its time. Krishnaraj
66. ஆற் று ணலினல தின ் புரண்டொலு ் ,
ஒட்டுகிறதுைொன் ஒட்டு ் .
Even if a man roll himself daily in the river sand only what sticks to
him will stick.
“No butter will stick to his bread.”
That much only sticks, though rolling in the riverine sand daily.
Krishnaraj
67. முை்து அளக்கிறவளு ் மேண்பிள் தளைொன் ,
மூ ே் ேயறு அளக்கிறவளு ் மேண்பிள் தளைொன் .
The woman who measures pearls is but a woman, and she who
measures spoiled beans is but a woman. 567.
Fate makes these outward differences.
“Every man hath his own planet.”
Each is a woman, though one measures the pearls and the other
measures spoiled beans. –Krishnaraj

TRANSMIGRATION OR INHERITED DEEDS.

68. விதிை்ை விதைதயவிட, னவறு நடக்கு ொ?

Will anything but what is destined happen to men?
“That which must be, will be.”
Would anything show other than what is sown. Krishnaraj
69. வருந்தி அதழை்ைொலு ் , வொரொது வொரொது.
Though we beg and call, that which will not come, will not come.
“Even man hay his lot.”
No relief is forthcoming by anguished calls. Krishnaraj

TRANSMIGRATION OR INHERITED DEEDS.

விதன
70. அவன் அவன் ம ய் ை விதன, அவன் அவனுக்னக.
The deeds of each individual will follow each individual (into the
next world).
“As you make your bed, so must you lie on it.”
Your sins and merits, you own. Krishnaraj
71. கர் ை்தினொனல வந்ைது, ைர் ை்தினொனல னேொகனவண்டியது
What has come over one by inheritance, must be got rid of by
virtuous acts.
What comes by Karma must go the way of Dharma. Krishnaraj
72. கொதள னேொன வழினய கயிறு னேொகு ் .
Wherever the bull runs, its rope will follow. 75.
Whatever one has done, good or evil, will follow him.
“As you sow, so you shall reap.”
The way the bull goes, the rope does so. Krishnaraj
73. ம ய் ைவிதன ம ய் ைவர்க்கு எய் திடு ் (வரு ் ).
What a person has done in a former birth, will come upon him again.
Merits and demerits descend on the doer (in the next birth). Krishnaraj
74. கூலி குதறை்ைொனயொ, குதற ரக்கொல் இட்டொனயொ?
Did you reduce your servants’ wages, or did you measure with a
scanty measure?
Said to one, who has a hard lot in this life; implying that the cause of it
must be some bad actions done in a former birth. (This may be said in a
quarrel in order to stop the mouth of an opponent.)
Shorting the wages, shortweighting goods. Krishnaraj
75. ைன் நிழல் ைன் னனொனட வரு ் .
Our shadow will follow us. 72.
One’s shadow comes with self. Krishnaraj
76. ைன் விதன ைன் தன ் சுடு ் , ஓட்டே்ே ் வீட்தட ் சுடு ் .
His own deeds will burn him, and a cake will burn the house.
The following is the piece by the original author and edited by me.
Patanattu Pillayar, the poet, used to eat with men of all castes, which is
contrary to Hindu rule. His sister sought his property before he gave it
away to a mutt; Pattinatar refused. Thinking him better dead than alive
spiked a cake with poison and gave it to him through her children. The
cake had white phosphorus with a thick coat of cow dung. Once it is eaten
and digested, the white phosphorus exposed to the intestinal air will catch
fire. The person dies.
The sage knowing her purpose, took the cake and placed it among the
tiles on the roof of her house. It set the house on fire. The evil woman’s
deed was requited.
ஓட்டே் ே ் ōṭṭappam. ஓடு + அே் ே ் . Pancake. Tamil Lexicon
77. திதன விதைை்ைவன் திதன அறுே்ேொன் , விதன
விதைை்ைவன் விதன அறுே்ேொன் .
He who sows millet, reaps millet, he who sows deeds (good or
bad) will reap accordingly.
Sower of millet reaps millet; sower of deeds (good and bad) reaps the like.
Krishnaraj
78. முற் பிறே்பில் ம ய் ை விதன, இே்பிறே்பில் மூண்டது.
Deeds done in a former birth, burn in this birth.
Past life deeds (புண்ணிய ் ேொே ் = merits and demerits = Puniyam
and Papam)
go aflame in this life.
Karma is expunged in this life by equable resolution of both deeds
(இருவிதனமயொே்பு), descent of Siva Sakti into the soul
( ை்திநிேொை ் ), and Involution (ஒடுக்க ் ). - Krishnaraj
79. வந்ை விதன னேொகொது, வரொ விதன வரொது.
The fruits of deeds done in a former birth will not go, and the
fruits that do not come will not come.
Prārabdha Karma will not leave (until resolution). Non-existent Karma will
not come (afflict).
Vinai (விதன) refers to the deed and not the fruit (ேழ ் ) in my opinion.
prā-rabdha பிராரத்தம் pirārattam प्रारब्ध = Prārabdha = Past karma,
whose effect has begun to operate. Krishnaraj
80. வரு ் விதன வழியில் நிற் கொது.
The approaching result of deeds done in a former birth does not stop on
the road.
The arriving (Prārabdha Karma) Karma will not stand still on its way (to
bear fruits). Krishnaraj
81. விட்டகுதற மைொட்டகுதறவிடு ொ?
The defects that were unremedied in a former birth, and the defects we
now yield to, will not forsake us.
The faults and failings of a former birth affect a subsequent birth. This
proverb is sometimes used about little things put off yesterday, that have
to be done to-day.
Karma (Deed) left incomplete (in the past life): Will the present leave it
(Deed) unfinished
விட்டகுதற viṭṭa-kuṟai = n. < விடு¹- +. Karma resulting from acts left
incompletely performed in a previous birth, considered as the cause of
progress in the present birth, dist. fr. toṭṭa-kuṟai; Tamil Lexicon
மைொட்டகுதற toṭṭa-kuṟai, n. < மைொடு¹- +. Karma or action commenced
in a previous birth and left unfinished, opp. to viṭṭa-kuṟai; முற் பிறவியில்
மைொடங் கிவிட்ட விதனக்குதற. விட்ட குதற மைொட்டகுதற யிரண்டு
நிதறந்ைனன் (அருட் ேொ, vi, சிவைரி ன ் . 9). Tamil Lexicon
Comment: Whatever acts initiated in the past life will continue unabated in
the present life.
FORTUNE = அதிஷ்ட ்

THE FICKLENESS OF FORTUNE.

82. ஆகு ் கொல ் ஆகு ் , னேொகு ் கொல ் னேொகு ் .

At the time for possessing it is possessed, at the time for losing,
it is lost.
“Joy and sorrow are next-door neighbours.”
Gain and loss come on their times (and Terms). Krishnaraj
83. அ ் ேொ ேொக்கிய ் ் ேொவிதளந்ைது, ேொவி ேொக்கிய ்
By Amba’s fate good rice grew up, by my miserable fate grew up
only chaff.
“Fortune and misfortune are two buckets in a well.”
By Amba’s good fortune, paddy yield was good; sinner’s (mis) fortune… (it
was a crop failure). Krishnaraj
84. அதிர்ஷ்டமு ் ஐசிவரியமு ் ஒருவர் ேங் கல் ல.
Good fortune and riches are never one man’s share (Anyone may
be lucky enough to get them).
Good luck and prosperity are never one’s share. Krishnaraj
85. அதிர்ஷ்ட ் ஆறொய் மேருகுகிறது.
Fortune (if it comes) comes like a river in flood.
In the rainy season Indian rivers will often suddenly rise many feet in a few
hours.
Fortune swells like a deluge of a river. Krishnaraj
86. குே் தே உயர்ந்ைது, னகொபுர ் ைொழ் ந்ைது.
The dunghill is raised, the tower is sunk.
Said from envy to hurt a person who is getting on well in this world.
“To-day a king, to-morrow nothing.”
The trash heap rose up higher; the temple tower sank lower.
The trash rose higher than the temple tower.
The trash represents matter, while the temple tower represents Spirit.
“Today’s prince is tomorrow’s pauper.” Krishnaraj
87. சுகதுக்க ் சுழல் க்கர ் .
Joy and grief are a whirling wheel. 2910.
“Change of fortune is the lot of life.”
Happiness and grief are a spinning wheel. Krishnaraj
FORTUNE.

88. சுக ் ைக்கிறதுமில் தல, விரை ் ைக்கிறதுமில் தல.

Well-being does not last, and penance does not last.
These two do not abide in anyone.
Neither happiness nor penance has a long run. Krishnaraj
89. ைங் க ் எல் லொ ் ைவிட்டுக்கு ொறுகிறது.
All the pure gold changes into bran.
In time of adversity or famine the well-to-do are reduced to beggary. Cf.
The story of the prodigal son and that of the five Pandavas in exile.
“To-day in finery, tomorrow in filth.”
“The highest spoke in Fortune’s wheel may soon turn lowest.”
Gold turned into chaff.
90. முே்ேதுவருஷ ் வொழ் ந்ைவணுமில் தல
ைொழ் ந்ைவனுமில் தல
There is no one who has prospered for thirty years, and no one
who has met with adversity for thirty years.
“Fortune and glass soon break, alas ! “
For thirty years (at a stretch), there is no one who remained prosperous or
downtrodden. Krishnaraj

UNLUCKINESS.

91. அதிர்ஷ்டமில் லொைவனுக்குக் கலே் ேொல் வந்ைொலு ் ,

அதையு ் பூதன குடிக்கு ் .
Even if an unlucky man gets a (large) measure of milk the cat
will drink it. 96.
“He who is born to misfortune stumbles as he goes, and though he fall on
his back will fracture his nose.”
Though an unfortunate man comes across a pot of milk, the cat will drink
it. Krishnaraj
92. அளகொபுரி (குமேரன் ேட்டண ் ) மகொள் தளயொனொலு ் ,
மகொடுை்துதவக்கொை ேொவிக்கு ஒன் றுமில் தல.
Even when Alagapuri (the city of the God of riches) is plundered,
the unlucky wretch will get nothing. 1706, 1750.
When Alagapuri, the richest town is plundered, the meritless sinner gets
nothing. Krishnaraj
“A loser is always a loser.”
மகொடுை்துதவ-ை்ைல் koṭuttu-vai- To merit or deserve by one’s
past deeds
93. னியன் பிடிை்ைவளுக்கு ் ந்தையிலு ் கந்தை
அகே்ேடொது.
A woman possessed by Sani will not get even a rag in a big market.
Sani (planet Saturn) is the most malignant of the planets: hence ‘a woman
possessed by Sani’ means a very unlucky, unfortunate woman.
A woman possessed by Sani will not find a rag (to buy) in a large fair.
In the west, Saturn is synonym for prosperity, happiness, or peace:
Saturnian days. In India, Saturn ( னி) is a malefic force, lasting 7½ years.
People afflicted with or possessed by malefic influence coming from
Saturn suffer misfortune. Krishnaraj
94. னியன் பிடிை்ைவள் ந்தைக்குே் னேொனொலு ் , புருஷன்
அகே்ேட ொட்டொன் .
Though a woman possessed by Sani go to the (crowded) market
she won’t get a husband.
In India, the first priority of parents is to get the girl married off soon. The
boy though older may wait longer after his younger sister’s marriage. An
unmarried woman is looked down upon by the society. In the traditional
household, the girl or woman is under the protection, guidance and
control of the father, the husband or the son. Krishnaraj
95. நொள் ம ய் கிறது, நல் லவர்கள் ம ய் ய ொட்டொர்கள் .
Good people cannot do what a lucky day can do. 2211.
All Hindus have a very great belief in the efficacy of auspicious days.
96. ேொல் குடிக்கே் ேொக்கியமில் லொைவன் விதலே்ேொல்
வொங் கினொனொ ் , அதையு ் பூதன குடிை்ைைொ ் .
Though the man who is not fated to drink the milk, buy it for a price, the
cat will drink it. 91.
The story is that a woman having lost all her children, bought a child from
some poor people, but even it died.
“He that was born under a three-half penny planet shall never be worth
twopence.”
97. னேொதல மேொறுக்கே் னேொ ் ொ ் , பூதனகுறுக்னக னேொ ் ொ ் .
A vain woman went to pick up a little fuel, but a cat came across her path.
For a cat to cross one’s path is a bad omen. The meaning of the proverb is
that an unlucky person cannot attempt the smallest deed without being
checked by bad omens.
“Whither yoest thou, misfortune? To where there is more!”
98. விடியொமூஞ் சி னவதலக்குே் னேொனொலு ் னவதல
அகே்ேடொது, னவதல அகே்ேட்டொலு ் கூலி அகே்ேடொது.
Though the unlucky seek work, he will not find it, and even if he gets work
he will get no pay for it.
விடியொமூஞ் சி viṭiyā-mūñci. Unlucky person; one who never sees the end
of one’s troubles.
கூலி = kūli = wages, pay. Commonly kūli goes with a daily wage earner
and not a salaried employee. Coolie is derived from the Tamil word கூலி
= kūli and refers to an unskilled laborer. Krishnaraj

LUCK.

99. அதிர்ஷ்டமிருந்ைொல் , அரசு ேண்ணலொ ் .

If a man be lucky he may get a country to rule.
“Luck is all.’
With luck, kingship can be done. Krishnaraj
100. அதிர்ஷ்டவொன் ண்தணை் மைொட்டொலு ் மேொன் னொகு ் .
The fortunate need only touch earth, and it becomes gold.
The Golden Touch: The lucky man’s touch turns earth into gold. Krishnaraj
101. அவ ொரி ஆடினொலு ் அதிர்ஷ்ட ் னவண்டு ் ,
திருடே்னேொனொலு ் தித னவண்டு ் .
If one play the harlot, luck is needed: and if one goes to steal, fortune is
needed.
102. அவனுக்கு சுக்கிரதித அடிக்கிறது.
The favorable influences of the planet Venus is upon him. “Fortune’s
favorite.”109.
103. அழகு இருந்து அழு ் , அதுர்ஷ்டமிருந்து உண்ணு ் .
Where there is Beauty there will be weeping: where there is luck there will
be eating.
104. அழகு ன ொறு னேொடு ொ, அதிர்ஷ்ட ் ன ொறு னேொடு ொ.
Will beauty feed you, or will fortune feed you?
105. ஆகு ் கொல ் ம ய் வருந்ைனவண்டொ ் , னைங் கொய் க்கு
இளந்நீர்னேொல ன ருன .
At an auspicious time, there is no need to fatigue one’s body; success will
then come of itself as the juice gathers in the green cocoanut.
“When God wills, all winds bring rain.”
Auspicious time (fulfillment) comes as the tender water comes into the
coconut. Why go through misery of body in the meantime? Krishnaraj
106. ஆதன உண்ட விலொங் கனினேொல் .
Like the wood-apple eaten by the elephant.
Though it swallowed this hard shelled fruit whole, only the shell could be
found in its stomach, the pulp had all been digested. In this way wealth
disappears leaving only trouble. 2034.
107. குதிதர ஏற அதிர்ஷ்ட ் இருந்ைொல் , சூை்தின் கீழ் வந்து
நுதழயொைொ?
If you are destined to ride a horse, will it not come and place itself under
you? “He danceth well to whom Fortune pipeth.”
If you had the luck to ride a horse, will it not position itself under your
buttocks? Krishnaraj
108. மகொடுக்கிற மைய் வ ் முக ் ன ல் (or மூஞ் சியினல or சூை்தினல)
அடிை்துக் மகொடுக்கு ் .
When God gives, he will throw his gifts at us.
If we are lucky fortune will be forced on us. 2138.
The benevolent God (in the giving mood) strikes your visage (or your face
or your buttocks) and grant it. Krishnaraj
109. சுக்கிரைத அவன் சூை்தினல அடிக்கிறது.
Fortune strikes him behind. (It comes unexpectedly.) 102.
சுக்கிரைத = Period of great prosperity from influence of Venus.
Great prosperity hits him on his behind. Krishnaraj
110. னயொகவொன் ேல் லக்கு ஏறுவொன்.
He who has luck in his favour will ride in a palanquin.
111. வந்ைொல் சு ் ொ வரு ் , வொரொ ல் னேொனொல் ஒன் று ்
வரொது.
If (fortune) comes, it will come of itself: if it does not come, nothing will
come.

THE UNLUCKY BRINGS MISFORTUNE WITH HIM.

112. ஆகொை நொதளயில் பிள் தளபிறந்ைொல் , அண்தட வீட்டுகொரதன
என்ன ம ய் யு ் ?
A child is born on an unlucky day, what harm can it do to the next door
neighbors?
That it will bring ruin on its own relations is implied. 441.
113. உள் ளதையு ் மகடுை்ைொள் உைறகொலி வந்து.
When a woman with twitching feet came into the house, she destroyed
what was in the house. 117.
114. என் வீட்டுக்குே் பூவொய் வர, மேொன் னு ் துரு ் ேொ சு ் து.
When she came to my house as a young flourishing girl, my gold became
an unlucky straw.
The mother-in-law may say so about daughter-in-law.
Arriving in my house as a flower, the gold turned into straw.
The implied person here is the daughter-in-law looking like a flower but
bringing ill luck to the family: The gold turned into straw. The complainant
is the mother-in-law.
Krishnaraj
Page12. TAMIL PROVERBS.

115. சீதை பிறக்க, இலங் தக அழிய.

By Sita’s birth Ceylon was destroyed.
Said of one who is the ruin of a family.
Sita taking birth, Lanka perishing.
Sita, the consort of Sri Rama, was abducted by the demon king Rāvaṇa.
Rama killed Rāvaṇa in a big battle and the country of Lanka was destroyed.
Krishnaraj
116. ை ் பி பிறக்க, ைதர ட்ட ் ஆ சு ் து.
When the younger brother was born all was levelled to the ground.
By his ill luck or by his bad behavior.
117. துதடகொலி வந்ைது ் ,எல் லொ ் துதலந்துனேொ சு ் து.
No sooner had the woman with the affected walk (looked upon as
unlucky) entered the house, than all was lost.
“An ill marriage is a spring of ill fortune”
Both this and No. 113 refer to an unlucky girl being married into the
family.
துடைகாலி tuṭai-kāli , n. Female of துதடகொலன் . A woman whose ill-
luck is believed to bring ruin to her family.—Krishnaraj
118. ரொகு தித யில் வொழ் ந்ைவனுமில் தல, இரொஜொ
தித யில் மகட்டவனுமில் தல.
No one prospers under the influence of the star Rahu, and no one is
ruined under the influence of the star Raja.
Rahu is the ascending node, believed to be a monstrous dragon.
119. ேரணி அடுே் புே் ேொழ் னேொகொது.
A hearth kindled on the second lunar day will burn always.
120. ேரணியில் பிறந்ைொல் . ைரணி ஆளலொ ் .
A person born under the planet Bharani will rule the world.
“Better be lucky born than a rich man’s son.”
121. வந்ைது ் அே்ேடினய, சிவன் ைந்ைது ் அே்ேடினய, எனக்கு
முன் என் அதிர்ஷ்ட ் னேொய் நிற் கிறது.
What came was thus, and what God gave was the same: my fate goes
before me, stands there (and takes away my luck).
i.e., I am unfortunate wherever I go; I had a husband, but I am as poor as
ever; God gave me a child, but even that died.

PRIEST: GURU. குரு

122. அடுை்து வந்ைவர்களுக்கு ஆைரவு ம ொல் லுகிறவன்

குரு.
Only he is a priest who speaks encouraging words to those who come to
him for shelter.
Guru is he who speaks (words of) support, (comfort and consolation) to
the (languished) visitor. Krishnaraj.
123. கொரண குரு, கொரிய குரு.
The priest for the sake of truth, and the priest for material gain.
The former has his mind set on essential truth and seeks the spiritual
benefit of his disciples. While the latter seeks only his own interest.
A very interesting story about a Karya priest is told by Pandit S. M.
Natesa Sastri in his Folklore in Southern India, pp. 179.

HEAVEN. 13

124. குே் தேயு ் னகொழியு ் னேொல குருவு ் சீஷனு ் .

The priest and his disciple are as close as the dunghill and a fowl.
As the fowl by constant scratching finds the seeds, &c., in the dunghill, so
the disciple by constant enquiry finds out the truth that the Guru knows.
The mound of refuse and the fowl are Guru and the disciple. ― Krishnaraj
125. குே் புற விழுந்து ைவ ் ம ய் ைொலு ் , குருக்களுக்கு
ன ொக்ஷமில் தல
Though a priest make penance lying flat on his face he will not be saved.
Though a Guru performs Tapas (penance) lying prostrate on his face, he
will not attain mokṣa (liberation). Krishnaraj
126. புண்ணியமில் லொை வழிகொட்டி வீண்.
An ungodly spiritual guide is worthless.
“He preaches well that lives well.”
A person devoid of merits (புண்ணிய ் ) as a guide is a waste (of time).
வழிகொட்டி vaḻi-kāṭṭi, = one who shows the way, Guide, leader; One
who sets an example, exemplar. “You are Nothing, you are a FOOL and you
are a waste of time.” ― Andy Tate.
127. மேொறி மவன் றவனன அறிவின் குருவொ ் .
He who has conquered the five senses (or the flesh) will be a priest of
wisdom.

VEDA OR SPIRITUAL WISDOM. னவை ்

128. அந்ைணர்க்குை் துதண னவை ் .
The Veda is the strength of the Brahmins.
Brahmin’s companion is Veda. Krishnaraj
129. ஆலய ் அறியொது ஓதின னவை ் .
The temple does not know the Veda you recite.
The temple in this case represents “the Holy of Holies “or heaven itself.
Said to one who preaches according to his own idea, and not according
to the recognized scriptures.
The temple is unaware of recited Veda. Krishnaraj
130. ொஸ்திர ் மேொய் என் றொல் , கிரகணை்தைே் ேொர்.
If you say the Shastras are false, look at the eclipse. 31.
The eclipse that occurs as foretold in the Shastras is a proof of the truth-
fullness of the Shastras.
131. சுருதி குரு சுகொனுேவ ் மூன் று ் ஒை்ைது
ம ய் மேொருளொ ் .
When the sacred writings, the priest, and one’s own happiness are all in
harmony, we have the truth. 134.
The Sacred Texts, Guru and self-realization: All three in congruity is The
Truth (God as Reality). Krishnaraj

HEAVEN. ன ொக்ஷ ் .

132. அற் றது ேற் று எனில் , உற் றது வீடு.

If you get out of bondage, heaven is yours. 137.
In com. language : ேற் றில் லொ ல் னேொனொல் , இருக்கிறது
ன ொக்ஷவீடு.
133. இடுவது பி த ் , மேறுவது ன ொக்ஷ ் .
What you give to another is alms, what you gain for yourself by that alms
is ‘bliss.’
What is given is alms, what is received is Liberation. Krishnaraj
134. சுருதி சுகொனுேவ ் இரண்டு ் ஒை்ைொல் முக்தி.
Where the sacred writings and one’s own happiness are in harmony there
is salvation.
“He that will enter Paradise must have a good key.”
Sacred Texts and wholesome experience of happiness (self-realization):
The twosome in conformity will bring liberation. Krishnaraj
135. சுவர்க்கை்தினல னைொட்டியு ் ரி, மைொண்ட ொனு ் ரி.
In heaven a scavenger and king Tondaman are alike.
“We shall lie all alike in our graves.”
136. சுவர்க்கை்துக்குே் னேொனொலு ் , கக்கை்தில்
அக்ஷயே் ேொை்திர ொ?
Even when we go to heaven, shall we have an old pot under our arm?
2943,3361.
“When he dieth he shall carry nothing away.”Psalm 49, 17.
அக்ஷயே் ேொை்திர ் is not an old vessel, but an imperishable vessel.
அக்ஷயம் akṣayam , n. < a-kṣaya. That which is indestructible.
ேொை்திர ் = vessel.
அக்ஷயேொை்திர ் = imperishable vessel.
137. ேந்ை ் மகட்டு, ன ொக்ஷ ் கொணியொ சி ் யொகு ் .
If the fetters of sin be destroyed salvation is one’s own. 132.
When the bonds perish, Moksa is one’s own domain.
காணியாை்சி kāṇi-y-āṭci , n. kāṇayāci.] Hereditary right to land, to
offices, to fees, to an estate or to a kingdom; domain obtained by
inheritance; that which is held as free and hereditary property; estate, one’s
own possession. Krishnaraj
138. சூக்ஷ ை்தில் இருக்கிறது ம ொக்ஷ ் .
Salvation is a minute essential, or, Salvation is not a matter of multa but of
multum.
Multum = much, great deal.
Sūkṣma contains Liberation.
According to Tattvas, Liberation takes place when all the gross elements
(earth) involute in Siva-Sakti and become subtle, which has no dimension.
In Pravṛtti, the world and beings blossom out. In Nivṛtti, there is involution
or reabsorption.
Sakti has four parts: Nivrrti, Pratistha, Vidya, and Sānti. Divine Sakti as a
Kalā (Inner Force) is negation (Sunyatisunya), an empty space-giving or
vacuity-producing power (Avakāsadā) which is the negative pole of the
conjoint Siva-Sakti Tattvas.—Woodroffe Garland of Letters page 210.
Krishnaraj

SIN, FAULT, DEFICIENCY.

ேொவ ் , குற் ற ் , குதற

EVERY MAN HAS HIS FAULTS.

139. அை்திே் ேழை்தைே் பிட்டுே்ேொர்ை்ைொல் ,அை்ைதனயு ்

ம ொை்தை (or புழு)
If we break and examine a fig-fruit, it is all decayed (or worm-eaten).
Outwardly fine, but inwardly rotten.
140. ஊர் என் று இருந்ைொல் ன ரியு ் இருக்கு ் .
Where there is a Hindu village, there is also a Paria village.
Where there is something good, there is also something evil.
Also used like “of course.”Have you thieves in your village? Have you water
near your house? To such questions this proverb is an affirmative reply.
“It is in courts as it is in ponds; some figs, some frogs.”
141. இலுே் தேே் பூதவை் திருே் பினொல் , இரண்டு புறமு ்
மேொை்ைல் .
If we turn the Bassia flower, holes will be found on both sides.
142. எல் லொை்துக்கு ் ஒரு ம ொட்டு உண்டு. 2998, 3000, 3011,
3017.
Everything has its defect.
“Lifeless, faultless.”
143. எல் லொை்துக்கு ் உண்டு இதலயு ் ேழுே்பு ் .
Every tree has fresh leaves and decayed ones.
Defects are found in everyone.
“No garden without its weeds.”
ேழுே்பு = Leaf turned yellow with age. Krishnaraj
144. எல் லொர் வீட்டு னைொத யிலு ் ஓட்தட.
Whosoever makes a pancake, there will be holes in it.
Refers to a particular thin kind of pancake made by the Brahmins for
Ekādaśī festival.
Dosai from every household has holes. Krishnaraj
145.ஔதவயொர் ன லு ் குற் ற ் , அண்ணொவியொர் ன லு ்
ேழுது உண்டு.
There is fault in Avvai and there are defects in teachers.
Avvai was a famous Tamil poetess.
“Shew me a man without a spot, and I’ll shew you a maid without a blot.”
அண்ணொவி aṇṇāvi, = Teacher. -Krishnaraj
146. கறந்ை ேொலு ் எ சி ் ல் , பிறந்ை பிள் தளயு ் எ சி ் ல் .
Fresh drawn milk is impure, and a new born baby is impure. 3004.
“There is none without a fault.”
எ சி ் ல் = Orts, remains of food, spittle, whatever has come in contact
with the mouth, as defiling. Tamil Lexicon.
In India, the calf nurses on the udder and then only, the milk is drawn for
family use. It is contaminated with the saliva of the calf.
The newborn emerging from the mother’s birth passage is smeared with
amniotic fluid, meconium, Vernix caseosa… It takes cleaning to make the
baby presentable to the visitors. Krishnaraj
147. கொகமில் லொை ஊர், ேொவமில் லொை ஊர்.
A village without crows is also without sin.
148. ேொவ ் மேரினயொதரயு ் மைொட்டுக் மகொண்டொடு ் .
Sin lays hold even of great people triumphantly.
149. முை்திலு ் ம ொை்தை உண்டு, ேவழை்திலு ் ேழுது
உண்டு.
There are defects in pearls and flaws in coral.
“A good garden may have some weeds.”
150. வீட்டு வீட்டுக்கு ண் அடுே் னேைொன் , மேொன் அடுே் பு
இல் தல.
All houses have an earthen fire-place, a fire-place of gold exists
nowhere.
Refers to the degenerate state of mankind with its wants and sorrows.
“Every man has his fault.”

“NO ONE SEES HIS OWN FAULTS.”

151. இத க் குற் ற ் கண்ணுக்குை் மைரியொது.
The eye cannot see the defect of the eye-lid. 2089, 3214.
152. மகடு தி கண்ணுக்குை் மைரியொது.
Wickedness is not manifest to the eye.
153. ைன் குற் ற ் கண்ணுக்குை் னைொன் றொது.
One’s own faults are not seen by one’s own eye.
“Men’s years and their faults are always more than they are willing
to own.”
154. ைன் முதுகு ைனக்குை் மைரியொது.
No man can see his own back.
“That man sins charitably who damns none but himself.”
“If the camel could see his hump, he would fall down and break his
neck.”
155. பிை்ைனுக்குை் ைன் குண ் நூலினு ் ம வ் தவ.
A. crazy man thinks his behaviour straighter than a straight line.
“Folly is wise in her own eyes.”
“Ignorance is the mother of impudence.”

TO CONDEMN IN OTHERS WHAT WE OURSELVES DO.

Faults of other men ye question,

Not the fault that ye have done !
Like chaff your neighbour’s vices winnow,
Like a false die hide your own.
DUTT’S: Lays of Ancient India.

156. அக்கொதளே் ேழிை்துை் ைங் தக அவ ொரியொனொள் .

The sister who blamed her elder sister became a harlot herself.
“Everyone should sweep before his own door.”
157. அ லொர் குற் ற ் னேொல் ைன் குற் ற ் ேொர்ை்ைொல் , பின்
தீது உண்னடொ ன் னுயிருக்கு?
Would there be any more evil in man, if each one would observe
his own faults as he observes the faults of his neighbor?
“We carry our neighbor’s failings in sight; we throw our own crimes
over our shoulders.”
158. ஓரக்கண்ணிதனே் ேழிக்கிறொன் , ஒற் தறக் கண்ணன்
The one eyed man mocks the man who squints.
“The pot calls the kettle black.”
“The raven said to the rook, stand away, black-coat! “
159. ைன் தன ் சிரிே்ேது அறியைொ ் ேல் லொவரை்துக்
குரங் கு, ைன் ஊதர ் சிரிக்கு ொ ் .
It is said, that the monkey of Pallavaram, without knowing that the village
laughed at him, laughed at the village.
“Those who live in glass-houses should not throw stones.”
160. ைொதய ேழிை்துை், ைங் தக அவ ொரி ஆடுகிறொள் .
After blaming her mother, the younger sister played the harlot herself.
“Virtues all agree, but vices fight one another.”
161. களுக்குே் புை்தி ம ொல் லி ,் ைொய் அவ ் ொரி
னேொனொளொ ் .
The mother after warning her daughter, played the harlot herself.
“Let him that has a glass skull not take to stone throwing.”
162. மூக்கு அறுந்ை மூளி, கொது அறுந்ை மூளிதயே்
ேழிை்ைொளொ ்
The person who had a defective nose blamed the one who had a
defective ear.
“Point not at others’ spots with a foul finger ‘.”
மூளி = One who is deformed or has defective limbs. Tamil Lexicon

SIN, FAULT, DEFICIENCY. Page 17

THE SIN OR FAULT IN ONE PEESON, THE BLAME OR

PUNISHMENT ON ANOTHER.

163. அண்தட ன னல னகொே ் , கடொவின் ன னல கொட்டினது

னேொல (ஆறினதுனேொல் ).
Like wreaking on the goat the anger he felt towards his neighbor.
“Since he cannot revenge on the ass, he falls on the pack-saddle.”
164. அண்ணன் னேரில் இருந்ை னகொேை்தை நொய் னேரில்
ஆற் றினொன் .
The anger he felt towards his elder brother, he cooled on the dog.
“He that cannot beat his horse beats the saddle.”
165. அவதல நிதனை்துக்மகொண்டு, உரதல இடிக்கிறொன் .
Thinking of the steeped rice he beat the mortar.
Being angry with a superior whom he cannot harm he ill-treats some one
in his power. Cf. சுடொ ல் சுடுகிறது, to burn without burning, to
punish indirectly, or : ஒன் தற ் ொக்கிட்டு ற் மறொன் தறை்
திட்ட,
making one thing an excuse for reproaching another.
அவல் aval, = Flattened rice. Rice obtained from fried paddy by pestling
it. Tamil Lexicon.
166. அ ் மி மிடுக்னகொ, அதறே் ேவள் மிடுக்னகொ?
Is the power in the grinding stone or in the woman that grinds? 169.
Said when blame is laid not on the person who is the real sinner, but on a
person who has been led into sin.
Who is more powerful: the grinding stone or the grinding woman?
Krishnaraj
167. இழிவு ம ொன் னவன் னேரினலயொ ேழி?
Should you blame him who announces a death ?
“Messengers should neither be beheaded nor hanged.”
168. உண்டவள் உண்டுனேொக, என் ைதல புண்டு
னேொகிறைொ?
Someone ate it and ran away; am I to lose my head for it ?
“Many without punishment, none without sin.”
A woman ate (the lunch), my head getting chopped?
She ate the lunch and I am getting blamed. Krishnaraj
169.எய் ைவன் இருக்க, அ ் த னநொவொனனன் ?
Why blame the arrow, when he who discharged it is there ? 166.
The shooter at hand, why blame the Goddess?
அ ் த = Goddess Parvati. Any of the old word skin eruptions:
Smallpox, chickenpox, measles… inflicted by irate village deities. Krishnaraj
170. கை்திரிக்கொய் ம ொை்தை என் றொல் , அரிவொள் தண
குற் ற ் எங் கிறொள் .
If you say that the brinjals are decayed, she says it is the fault of the knife
by which they were cut.
The eggplant is worm-eaten; she says it is the fault of the cutting board
knife. Krishnaraj
171. கரு ் பு க க்கிறது வொய் க் குற் ற ் .
If the sugarcane tastes bitter, the fault is in the mouth of the eater.
If one dislikes a good thing or a good person, the fault lies in himself.
Sugarcane is bitter; the blame is with the mouth. Krishnaraj
172. கொக்கொய் ஏறினது ் , ேன ் ேழ ் விழுந்ைது ் .
The crow ascended the palm tree, and the fruit fell down.
The fruit was quite ripe, and it needed a slight touch to make it fall and
this the crow accidentally gave, and was wrongly blamed for the fall of
the fruit. This thought is commonly expressed by: கொகைொளி
நியொய ் , or more commonly: மைொட்டவன் னேரில் ேழி, and is
applied to a person, who happens to show the flaw in a thing, that was
broken before he touched it.
The crow landed (on the tree), the palm fruit fell down. Krishnaraj

18 TAMIL PROVERBS.

173. னகொவூரொள் அவ ொரினேொக, குன் ணை்தூரொள் ைண்ட ்

மகொடுக்க.
The woman from Ko-village played the harlot, but the woman
from Gunnatur-village got the punishment.
174. சிை்திரை்து மகொக்னக, ரை்திதனை்தைக் கக்கு!
O, beautiful stork, vomit the jewel!
Said by an innocent person who is blamed for a theft.
O, Picture-perfect stork, upchuck the precious stone. Krishnaraj
175. ம ல் ல ் ம ருக்குகிறைொ? வொ ல் ேடி வழுக்குகிறைொ?
Was it indulgence that made you slip? Was the entrance to the house
slippery? 3336.
Said to a spoiled child who blames something or somebody else for its
faults.
176. ைதல மவட்டி ேழினேொடலொ ொ?
You have cut the head off. Is it right to blame somebody else?
Indra cut off the head of a Brahmin and asked the women to take part of
the blame.
Blame somebody else, (pass the buck, Share the blame) Krishnaraj
The following is appended by Krishnaraj
http://uncyclopedia.wikia.com/wiki/Blame_somebody_else
I did not do this.
“Oscar Wilde told me to do it!”
~ Noel Coward on Blaming Somebody Else
“No one knows what it’s like, To feel these feelings, Like I do, And I blame
you!”
~ The Whom on Blaming YOU!
Just like with unexploded bombs, Blame is best dealt with by passing it as
quickly as possible to someone else. To blame someone, therefore, is the
right and proper action of assigning your blame to another. That way, you
can relax and get on with your golf game. This activity of blaming is basic
to hominid behaviour, and that seems a bit wrong, which you are so quick
to point out, oh yes, aren’t you? As always.
7. For it has been declared in the Veda, ‘When Indra had slain (Vritra) the
three-headed son of Tvashtri, he was seized by Sin, and he considered
himself to be tainted with exceedingly great guilt. All beings cried out
against him (saying to him),
‘O thou slayer of a learned Brâhmana! O thou slayer of a learned
Brâhmana!’ He ran to the women for protection (and said to them), ‘Take
upon yourselves the third part of this my guilt (caused by) the murder of a
learned Brâhmana.’ They answered, “What shall we have (for doing thy
wish)?’ He replied, ‘Choose a boon.’ They said, ‘Let us obtain offspring (if
our husbands approach us) during the proper season, at pleasure let us
dwell (with our husbands until (our children) are born.’ He answered, ‘So
be it.’ (Then) they took upon themselves (the third part of his guilt). That
guilt of Brâhmana-murder appears every month as the menstrual flow.
Therefore, let him not eat the food of a woman in her courses; (for) such a
one has put on the shape of the guilt of Brâhmana-murder.
177. ேழி ஒரண்தட, ேொவ ் ஒரண்தட.
The blame on one side, the sin on another.
“One doth the scath, and another has the scorn.”
178. முக ் ஆகொதிருந்ைொல் , கண்ணொடி என் ன ம ய் யு ் ?
If your face is ugly, what can the mirror do?
Don’t blame anything else for faults caused by yourself.

MISCONSTRUCTION.
179. அன் ேற் ற ொமியொருக்குக் கொல் ேட்டொலு ் குற் ற ் ,
தகேட்டொலு ் குற் ற ் .
Whether your foot or your hand touch an unkind mother-in-law, it is
wrong.
“Faults are thick where love is thin.”185, 2765, 2838, 3643.
180.அன் ேற் ற ொமியொருக்குக் கு ் பிடுகிறது ் குற் ற ் ைொன் .
Even a bow to an unkind mother-in-law will be taken as an offence.
“Where there is no love, all are faults.”2770.
181. ஆத பிடிே்ேொர், ல் லொை்துவொர். நொ ் அது ம ொன் னொல்
ேொவ ் .
They will lay hold of a tortoise and turn it on its back; but to mention it is a
crime.
“Speak what you will, bad men will turn it ill.”
182.ேொவி மகொடுத ேொலு ் புளிக்கிறது.
The heinousness of my sin will turn milk sour.
By my hard fate even the good I do to others is misconstrued.
“All are not thieves that dogs bark at.”
183. னேசினொல் வொயொடி, னே ொதிருந்ைொல் ஊத ே்ேயல் .
If I speak, I am called a babbler; if I am silent, I am called a dumb fellow.
“It is hard to please all parties.”
வொயொடி vāyāṭi. Talkative, loquacious person; babbler; chatterbox. Tamil
Lexicon. Also means motor-mouth. Krishnaraj
SIN, FAULT, DEFICIENCY. Page 19

184.ொமியொர் துணி அவிழ் ந்ைொல் , வொயொலு ்

ம ொல் லக்கூடொது, தகயொலு ் கொட்டக்கூடொது.
If the mother-in-law’s dress becomes unfastened, you must not tell her of
it, nor show her it (for fear of offending her).
“If you want a pretense to whip a dog, it is enough to say he ate up the
frying pan.”
If mother-in-law’s dress loosens (falls to a heap), say not a word by mouth
and show not by hand. Krishnaraj
185. னவண்டொ ் மேன் ொதி தகே்ேட்டொல் குற் ற ் , கொல்
ேட்டொல் குற் ற ் .
If a wife disliked by her husband touch him with her hand or her foot, it is
wrong.
“When love fails we espy (discover) all faults.”
“To crazy ship all winds are contrary.”179, 2770.
WILFUL SIN.
186. அறிந்து அறிந்து ம ய் கிற ேொவை்தை அழுது அழுது
மைொதலக்கனவண்டு ் .
One will have to weep endlessly to expiate sin done willfully. 728.
187. கழுவிக் கழுவிே் பின் னு ் ன ற் தற மிதிக்கிறைொ?
(ம ரிக்கிறைொ)?
After washing your feet, will you walk in the mud?
188. எட்டி எட்டிே் ேொர்ை்து, குட்டி ்சுவரில்
முட்டிக்மகொள் ளுகிறைொ?
After seeing a ruined wall, why should you go and knock your head
against it?
How is it that you allowed yourself to sin willfully?
189. குட்டி ்சுவரில் முட்டிக்மகொள் ள மவள் மளழுை்ைொ?
Are you so blind as to run your head against a ruined wall?
Doing what one knows to be foolish or wrong.
190. ேொர்ை்திருந்து ் ேொழங் கிணற் றினல விழுகிறைொ?
Though you see an empty well, will you go and fall into it?
191. விளக்தகே் பிடிை்துக்மகொண்டு கிணற் றினல விழுகிறைொ?
Will you go and fall into a well with a lamp in your hand?
“Run not into ruin with your eyes open.”

FAULT-FINDING.
192. ஒருவன் ைதலயினல ொணிக்க ் இருக்கிறது என் று
மவட்டலொ ொ?
Would it be right to cut off another person’s head, because you think
there is a gem in it ?
Why suspect without reason? 3327.
“Defaming others is the greatest of all sins.”
“Throw much dirt and some will stick.”
“He that would hang his dog, gives out first, that he is mad.”

20 TAMIL PROVERBS.
193. குற் ற ் ேொர்க்கில் சுற் றமில் தல.
If you look at men’s faults you will have no friends.
“Deem the best of every doubt, till the truth be tried out”
194. ைன் ைே் பு பிறருக்கு ் ந்து.
One’s own faults are an opportunity for others. 742.
“The vulgar keep no accounts of your hits, but of your misses.”
“In an enemy spots are soon seen.”
195. தூர்ந்ை கிணற் தறை் தூர்வொரொனை.
Do not clear a well that has been filled up. 443, 459, 460.
Cf. றந்துனேொன ங் கதிதயக் கிளறொனை. Don’t stir up what is
forgotten.
“Do not rake the gutters.”
“Let sleeping dogs lie.”
196. ேதகயொளிக்குே் ேருே் பினல மநய் விட்டதுமேொல.
Like adding ghee to an enemy’s favourite food.
A man’s misfortunes are as pleasant to his enemies as clarified butter is to
the Hindu palate. 247, 1842.

AS YOU MAKE YOUR BED, SO YOU MUST LIE ON IT.”

197. அகே் ேட்டுக்மகொள் னவன் என் மறொ கள் ளன் களவு

எடுக்கிறது?
Does a thief steal expecting that he will be caught?
No one sins thinking that he will have to suffer for it.
198. அடொது ம ய் ைவன் ேடொது ேடுவொன்
If one does what is unseemly, he will suffer what he should not suffer.
“Fly that pleasure which paineth afterwards.”
199. அஷ்ட ை்து ் னிதய வட்டிக்கு வொங் கினதுனேொல.
Like buying Saturn (a malignant star) in his worst shape with borrowed
money.
i.e., Willfully courting utter destruction by one’s folly.
“He that courts injury will obtain it.”
200. அழிவழுக்கு ் ம ொன் னவன் , ேழிமேொறுக்கு ்
ன் னவன் .
A man who defends a false case is a king who tolerates crime.
i.e., Must take the consequences of his crime sooner or later.
“Trickery comes back to its master.”
201. உதைை்ைகொல் புழுக்கிறனேொது அல் லனவொ புழுக்கு ் .
When the time comes for worms to consume the kicking foot, will they not
consume it?
In due course destruction will come even to the haughtiest.
“Every ill man hath his ill day.”
“Vengeance belongeth to me, saith the Lord.”

SIN, FAULT, DEFICIENCY. Page 21

202. உே்பு திங் கிறவன் ைண்ணீர ் குடிே்ேொன்

He who eats salt, will drink water. 2704.
As surely as a thirsty man drinks water, so surely will a sinful man
incur punishment.
203. உருட்டே்புரட்ட உள் ளது ் உள் ளுக்கு வொங் கு ் .
By reason of fraud and trickery, the truth within you will shrivel up. 3334.
“Ill sowers make ill harvest.’ 1
204. உருட்டு ் புரட்டு ் ஒடுக்கு ் சிறே்தே.
Frauds and tricks will reduce a man’s greatness.
“Most of our evils come from our vices.”
205. உனக்கு ் னேனே, உன் அே்ேனுக்கு ் னேனே!
To you Bebe, and to your father Bebe!
A man pressed by his creditors was advised by a friend, to whom also
he owed money, to escape from their importunities by feigning
madness. The debtor accordingly did so, replying to them all like an idiot,
Bebe! The plan was successful and the creditors were deceived. Then
the friend asked that the debt due to himself should be paid. But he
himself received the treatment he had advised the deceitful debtor to use
to the others. The proverb is also used about children who have no
respect for older persons.
“Trickery comes back to its own master.”
“He falls into the pit, who leads another into it.”
206. குட்டிக்கலக ் ேண்ணுகிறவன் , குட்டுே்ேட்டு ் ொவொன் .
He who causes quarrels in a family will be cuffed to death.
“As a man lives so shall he die ; as a tree falls, so shall it lie.”
207. சூைன் மகொல் தலயினல ொடு ன யு ் .
A bullock will feed in the cheat’s garden. 456, 1806.
“Deceiving and being deceived.”(2 Tim. 3, 13.)
Cf. “He went out shearing, he came home shorn.”
208. சூது ் வொது ் மவைதன ம ய் யு ் .
Deceit and quarrelling will end in suffering.
“The biter bit.”
209. தின் னை் மைரியொ ல் தின் று, னேலை் மைரியொ ல்
னேலுகிறது.
A vulgar proverb meaning that he who eats without moderation, will suffer
pain.
“He who swims in sin will sink in sorrow.”
210. ேசிக்குே் ேன ் ேழ ் தின் றொல் , பிை்ை ் ேட்ட ேொடுேடட்டு ் .
If he will eat the palmyra fruit because he is hungry, let him suffer the
biliousness it causes.
Said in condemnation of those who find their chief good in
sensuous enjoyment.
“Gather thistles, expect prickles.”“Dead-sea fruit.”
In real life, children including me ate overripe palmyra fruit and suffered
bad tummy ache. Krishnaraj

Page 22 TAMIL PROVERBS.

211. ேண்ணின ேொவை்திே் ேட்டுை் மைொதலக்கனவண்டு ் .

We must suffer for the sin we have done and so atone for it.
Sins incurred must be suffered and expunged. Krishnaraj
212. பூ லர்ந்து மகட்டது, வொய் விரிந்து மகட்டது.
Blossoms open and die, your mouth opens and destroys you. 2503.
Blossoms fade away after opening fully; the mouth opens to say what
it should not, and ruins the speaker.
“The evil that cometh out of thy mouth flieth into thy bosom.”
213. மேொருள் மேொனவழினய துக்க ் மேொகு ் .
In the way the wealth went, sorrow will follow.
He who gains wealth unfairly, gets sorrow too.
“Evil-gotten good never proveth well.”
214. ரை்தின் ேழ ் ரை்ைண்தட விழு ் .
The fruit falls near the tree.
The results of your deeds will come upon yourself.
“A drunken night makes a cloudy morning.”
215. ல் லொந்து உமிழ் ந்ைொல் ொர்ன னல விழு ் .
If you spit up while lying on your back, what you spit out will fall on your
breast.
“Who spits against heaven, it falls on his head.”
“You don’t spit into the wind.” Krishnaraj
216. றந்ை உதடத க்களுக்கு ஆகொது.
Forgotten property is no good to anyone.
If one forgets something somewhere and the people of the place keep
the forgotten property as their own, it will be injurious both to them and
to their off-spring.
217. ன ொ நொ ் க ் ேளி னவஷ ் .
A person who cheats and ruins will himself come to wear a common
blanket only.
Said as a warning to him who deceives or uses false measures; or
when family property is divided and one of the family secretes jewelry
or other valuable things.
க ் ேளி = blanket. Woolen Blanket. Holy men wander the length and
breadth of India wearing a blanket. They are called க ் ேளி ொது or
Blanket Holy man. Some are not reputable and wear the garb of a Sadhu
engaging in cheating and damaging (= ன ொ நொ ் = mōca-nācam,
Cheating and damaging-Tamil Lexicon).
218. வொய் மகொழுே்பு சீதலயொல் வடிக்கிறது.
The insolence of his mouth trickles through his cloth. 1287.
An impatient man while waiting for his rice abused the woman who
was boiling it, and she threw it all into his lap, and the hot water in which
it was boiled drained away from the rice, soaked through his clothes
and scalded him.
“Pride goes before and shame follows after.”Cf. 2605 ff

DECEIT, HYPOCRISY AND DISGUISE. Page 23

ன ொ ் , ேொ ொங் கு, னவஷ ்

“And no marvel; for even Satan fashioneth himself into an angel of light.”
FALSE FRIENDSHIP.

219. அவன் ஒரு குளிர்ந்ை மகொள் ளி

He is a smoldering firebrand. 1929.
Said of dissembling enemies.
220. அரிவொளு ் அத யனவண்டு ் , ஆண்தட குடியு ்
மகடனவண்டு ் .
The sickle will move, but his Master’s family will be ruined.
He feigns working for his master’s gain, but his thoughts are on
ruining him.
221. ஆர் குடிமகடுக்க, ஆண்டினவஷ ் னேொட்டொய் ?
When you disguised yourself as a mendicant, whose family did you intend
to ruin ?
Said of one who feigns piety in order to gain an evil influence.
“What is good a friar never loved.”
222. எட்டினொல் குடுமிதயே் பிடிக்கிறது, எட்டொவிட்டொல்
கொதலே் பிடிக்கிறது.
* If he can reach it, he will pull your hair; if not, he will seize your legs. 356.
Said of one who tries to ruin a superior, either by open attacks or by secret
intrigue.
“I ask your pardon, coach, I thought you were a wheelbarrow, when I
stumbled over you.”
“A knavish confession should have a care for absolution.”
223. ஈர சி ் தல னேொட்டு கழுை்தை அறுே்ேொன் .
He will tie a wet cloth round your neck and then cut your throat.
Sudden treachery.
“They scratch you with one hand, and strike you with the other.”
224. கட்டிக்மகொடுை்ை ன ொறு ் , கற் றுக்மகொடுை்ை ம ொல் லு ்
எதுவதரக்கு ் ?
Boiled rice tied up in a cloth (provision for a journey), and a word you have
learned, how long will these last ?
The food will be eaten up at the first stopping place and a thing learnt as a
parrot learns is soon forgotten. Said of one who by following
the interested advice of a third party, finds that all the profit he makes
goes into the other’s hands, whilst the advantage to himself is but
momentary.
Page 24. TAMIL PROVERBS.

225. கண்டதைக்மகொண்டு கொதலவொரி அடிக்கிறது.

Through what he sees, he knocks your legs from under you.
A person says to a friend ―but a false friend ― “I think, I am going to
get good employment”; the false friend replies, “Don’t take it, I will get
yon a place with double that salary,”and so causes him to lose what he
might have had.
“In the fair tale is foul falsity.”
226. குளிர்ந்ை மகொள் ளியொயிருந்து, குடிதய மகடுக்கலொ ொ?
Is it right to destroy the family by pretending to be a cheering firebrand ?
2188.
“It is time to fear when tyrants seem to kiss.”
227. மகொல் தலக்குே் ேல் லி, குடிக்கு ் குனி.
He is a Palli plant (Buchnera) to the garden, and Sakuni to the family.
The Palli plant (Buchnera) saps the soil of the garden, while Saguni, the
counselor of Duryodhana in Mahābhārata, ruined the Kaurava family
completely.
“He knows one point more than the devil.”
(மகொல் தலே் ேல் லி = A flowering parasitic plant)
The parasitic plant thrives by drawing the nutrition and water away from
the cash crops. Likewise, Sakuni destroyed his family. The story is below
the image of the parasitic plant. Krishnaraj
Sakuni: He was the brother of Gandhari and hence Duryodhana’s maternal
uncle. Portrayed as an extremely intelligent but devious man, Shakuni is
often credited as the mastermind behind the Mahabharata war. Shakuni
had two sons named Uluka and Vrikaasur (Bhasmasura).
Ways in which Shakuni incited war include:
Advising an adolescent Duryodhana to mix poison into Bhima’s food.
Hiring Purochana to kill the Pandavas in the Palace of lac.
Secretly wanting the great sage Durvasa to curse the Pandavas in anger,
he asked the sage to visit the Pandavas in the forest knowing that the
Pandavas would then have nothing to feed him.
Before the war he advised Duryodhana to feed Shalya’s army and make
Shalya his ally who wanted to fight for the Pandavas.
During the Kurukshetra war he abetted in the killing of Arjuna’s son
Abhimanyu by cheating and breaking the war protocol.
Shakuni is perhaps best known for masterminding the infamous Game of
Dice between the Kauravas and the Pandavas. A master of sorcery, Shakuni
had his blessed dice which would always follow his will. Unaware of this
fact, the Pandavas were defeated in the gambling match. Shakuni
encourages Duryodhana, Dushasana, Karna, and the others when they
taunt and humiliate the Pandavas.
Death.
After the Game of Dice episode in the Mahabharata, the youngest of the
Pandava brothers Sahadeva had taken an oath to revenge Draupadi’s
insult and sworn to kill Shakuni, the mastermind of the episode. As sworn,
Shakuni was killed by Sahadeva on the eighteenth day of the Kurukshetra
war. - Wikipedia

228. சிரிை்துக் கழுை்து அறுக்கிறது.

To smile on a man, and then cut his throat. 231, 229, 3101.
“A snake in the grass.”
Smiling, as the neck is cut. Krishnaraj
229. ன ொற் தறக் மகொடுை்ைக் கழுை்தை அறுக்கிறது.
Giving a man a meal and then cutting his throat. 228, 231.
“Full of courtesy, full of craft.”
230. ைதலதயை் ைடவி மூதளதய உரிவொன் .
He will pat your head gently and take out your brains.
“He covers me with his icings, and bites me with his bill.”
231. னைற் றிக் கழுை்தை அறுக்கிறது.
Comforting you and cutting your throat. 228, 229.
“It is an ill sign to see a fox lick a lamb.”
232. னைனு ் ேொலு ் னேொலிருந்து, கழுை்தை அறுை்ைொன் .
He was like honey and milk, but cut my throat.
“The fowler’s pipe sounds sweet, till the bird is caught.”
233. ேதகயொளி குடிதய உறவொடி மகடுக்கனவண்டு ் .
The family of an enemy must be destroyed by friendliness.
“Fair words and wicked deeds deceive wise men and fools.”
234. டி ொங் கொய் னேொட்டு, ைதலமவட்டுகிறது.
Putting mangoes into a man’s lap, and then beheading him for stealing
them. 782.
Ruining an enemy by treachery.
235. ன ொந்ைொற் னேொல முகை்தை கடிக்கிறது.
He bites one in the face, while he makes it appear as if he would only smell
one’s head.
To “smell the head “is as tender an act as kissing among Europeans.
Coming to smell, biting the face. Krishnaraj

DECEIT, HYPOCRISY AND DISGUISE. Page 25

236. தகதயே் பிடிை்துக் கள் தள வொர்ை்து,
யிதரே் பிடிை்துே் ேண ் வொங் குகிறைொ?
After receiving you with a friendly grasp of the hand, and giving you toddy
to drink, will they not lay hold of your hair and take your money?
Hold the hand, serve the country liquor, pull the hair and get the money.
Krishnaraj
237. ேள் ளை்தினள இருந்ைொல் மேண் ொதி, ன ட்டினல
இருந்ைொல் அக் கொள் .
In the valley he treats her as his wife, on the hill he treats her as his elder
sister.
Said of a man who will take every base advantage if he has no fear of
being detected.
“Do in the hole as thou wouldst do in the hall.”
In the pit a wife, on the mound the older sister. Krishnaraj
238. தகமகொடுை்துக்மகொண்னட கதடயொணி
பிடுங் குகிறொன் .
While he seems to give a helping hand (in pushing the conveyance), he
takes out the linch-pin. 772. Of. 913 /.
Lending a helping hand, he yanks out the linchpin. Krishnaraj

HYPOCRISY.
“How many like to mask their lives,
Wash clean and seem upright,
And yet be black as hell.”
CH. E. GOVER : The Folk-songs of Southern India.
239. அனகொர ைேசி விேரீை ன ொரன் .
He performs severe penance outwardly, but he is a great rogue.
“All saint without, all devil within.”
“Hypocrisy is a sort of homage that vice pays to virtue”
Formidable ascetic, perverse adulterer or thief (ன ொரன் ). Krishnaraj
240. அடிநொக்கினல நஞ் சு ் , நுனிநொக்கினல அமிர்ைமு ொ?
At the bottom of the tongue is poison; will there be sweetness at the tip ?
255.
“A honey tongue, a heart of gall.”
Poison under the tongue; is it Ambrosia on the tip of the tongue?
அமிர்ை ் = Ambrosia, Nectar of Immortality. Krishnaraj
241 . அண்தடவீட்டுே் ேொர்ே்ேொன் ண்தட மூட்டிை்
தீர்ே்ேொன் .
The Brahmin in the next house breeds a quarrel and settles it.
He gains honour or profit by settling quarrels that he has himself aroused.
256, 264, 271.
“Reynard is still Reynard, though he put on a cowl.”
242. அமுக்கினொல் னேொலிருந்து அரதண அழிே் ேொன் .
He pretends to be submissive, but he will destroy a fort.
“Cats hide their claws.”
243. அரி ் ந்திரன் வீடு அடுை்ை வீடு.
The next house to that of Harishchandra.
Harishchandra was a king in the ancient time famous for never having
uttered a lie. The proverb is said ironically about a person who pretends to
be honest, but is a well-known liar.

Page 26 TAMIL PROVERBS.

248. அழுகள் ளன் , மைொழுகள் ளன் , ஆ ொரக்கள் ளன் .

A weeping hypocrite, a worshipping hypocrite and a ritualistic hypocrite.
123.
“An ill man is worst when he appeareth good”
245. அவன் மரொ ் ே தவதீக ொய் (சீல ொய் ) னேசுகிறொன் .
He talks very piously.
“Honey in his mouth, words of milk ; gall in his heart, fraud in his deeds.”
246. ஆடவிட்டு னவடிக்தக ேொர்க்கிறது.
Setting them going and watching the fun. 266, 292.
Instigating strife and making profit out of it.
247. ஆடு நதனகிறது என் று னகொனொய் அழுகிறைொ ் .
It seems that the wolf wept, because the sheep got wet.
“Crocodiles tears.”196.
“Crows bewail the dead sheep and then eat them.”
“Beware of the geese when the fox preaches”
248. ஆண்டிதயக் கண்டொல் லிங் கன் எங் கிறொன் ,
ைொைதனக் கண்டொல் ரங் கன் எங் கிறொன் .
If he meet a Saivite mendicant, he speaks of Siva; if he meet a Vaishnavite
mendicant, he speaks of Vishnu. 2838.
“He hath a cloak for his knavery”
249. ஆ ் புதடயொதனக் (அக ் முதடயொன் ) மகொன் ற அற
(ேடு) நீ லி.
After killing her husband she feigns sorrow. 256, 288.
250. இங் னக ைதல கொட்டுகிறொன் , அங் னக வொல்
கொட்டுகிறொன் .
Here he shows his head, and there his tail.
He will not show himself boldly in his true character.
“If you be false to both beasts and birds, you must like the bat, fly only by
night”
251. இடொள் மைொடொள் , னுஷொள் ன னல ம ை்ை பிரொணன் .
She will neither give to them nor touch them, but she is dying for love of
them!
Said of one who makes great professions of kindness, but does not dream
of carrying them out.
“She loves the poor well, but cannot abide beggars.”
252. இது என் குலொ ொர ் , இது என் வயிற் றொ ொர ் .
This is the law of my caste, and this is the law of my belly. 851.
Potters are never Vaishnavas ; but the potters at Srirangam were
compelled by the Vaishnava Brahmins to put the Vaishnava mark on their
foreheads; otherwise the Brahmins would not buy their pots for the
temple. One clever potter, having considered this difficulty, after making
the Saivite symbol (Vibhoothi) on his forehead put a big Vaishnava mark
on his stomach. When rebuked for so doing by a Brahmin, he replied as
above.

DECEIT, HYPOCRISY AND DISGUISE. 27

252a. இந்ைே் பூதனயு ் ேொல் குடிக்கு ொ?

Will this cat drink milk ? 2874.
A cat generally sits as if it thought of no mischief, but no sooner does it
see an opportunity of doing wrong than it avails itself of it. A demure
humbug.
“He looks as if butter would not melt in his mouth.”
“Though the cat winks a while, yet sure she is not blind.”
253. இரொவண ந்நியொசினேொலிருக்கொறொன் .
He is an ascetic like Rāvaṇā.
That is, ‘ He is a hypocrite,’ for a true ascetic (sannyasi) should have
nothing to do with women, but Rāvaṇā carried off Sīta the wife of Rama.
“An artful fellow is a devil in a doublet.”
254. உைடு ேழஞ் ம ொரிய, உள் னள மநஞ் சு (வயிறு) எரிய.
His lips rain fruit, his heart within is on fire. 2369.
“A flattering speech is honeyed poison.”
255. உைட்டினல உறவு ் , மநஞ் சினல ேதகயு ் .
Friendship on his lips, hatred at heart. 240.
“Bees that have honey in their mouths have stings in their tails.”
256. எடுை்து மூடிவிட்டு எதினர வந்து நிற் ே்ேொள் .
She will take it and hide it, and come and stand before you (as if innocent).
249.
“Hiders are good finders.”
257. ஏகொைசி திருடிதய ஏற் றடொ ரைை்தின் ன ல் .
Oh sir, this thief steals on a holy day (Ekadasi) so put him on the idol’s car.
Said in mockery of the pretended piety of a notorious swindler.
258. ஏன் கொணு ் ைொைனர, ஆண்டி புகுந்தீர்? இதுவு ் ஒரு
ண்டல ் , ேொர்ை்துவிடுனவொ ் .
Oh Vaishnavite mendicant, have you become a Saivite ? (He replies) I will
try for forty days what gain this brings. 1193.
259. ஒன் று ் அறியொளொ ் கன் னி, ஓடிே்பிடிை்ைைொ ்
ஆறு ொை ஜன் னி.
This young woman acts the innocent but she has been a wreck for six
months.
The evident consequences of her immorality make her pretended
innocence absurd. Used about sham virtue.
ஜன் னி = delirium.
260. கண்டொல் ஒரு னே சு ் ,கொணொ ல் னேொனொல் ஒரு னே சு ் .
When he sees you, one word ; when he does not see yon, another. 261,
262.
261. கண்டொல் கொ ொ சி ் நொயகர், கொணொவிட்டொல்
கொ ொட்டி நொயகர்.
When speaking with him, you speak as to a respectable person; when you
speak about him, you speak as if he was a fool.
“He that speaks me fair and loves me not, Til speak him fair and trust him
not.”
“He that praiseth publicly will slander privately.”
Before my eyes, (Goddess) Parvati’s husband (Siva); out of sight, fool of a
chief. Krishnaraj

Page 28 TAMIL PROVERBS.

262. கண்டொல் முதறம ொல் லுகிறது, கொணொவிட்டொல் னேர்
ம ொல் லுகிறது.
When speaking to him, you give him his title, when speaking of him, you
merely mention his name.
“He who praises in praesentia, and abuses in absentia, has with him
pestilentia.”
263. கை்திரிக்மகொல் தலயில் கூை்து (னவடிக்தக)
ேொர்க்கிறதுனேொல.
Like looking at a theatrical performance in a garden of brinjals.
Said to a person who pretends to go out to see a performance and avails
himself or herself of the opportunity to do mischief. A brinjal (eggplant) is
an edible vegetable.
264. கள் ளனு ொகி விளக்கு ் பிடிக்கிறொன் .
He is himself a thief, and yet he brings the lantern. 141, 256, 271.
“If thou dealest with a fox think of his tricks.”
Becoming a thief, he holds the lamp.
Becoming a thief is bad enough. Besides, he holds a lamp to reveal
himself. He is so egregious. Krishnaraj
265. கறந்ை ன னியொய் ே் னேசுகிறது.
Your speech is as pure as new drawn milk ! 3118.
Said sarcastically to one who makes great professions of truthfulness.
“Nobody so like an honest man as an arrant knave.”
He speaks as expressed milk. Or. Speaking like an expressed milk.
கறந்ைன னியொய் kaṟanta-mēṉi-y-āy. , 1. In a pure unadulterated
condition, as fresh milk; in a pure state; guilelessly; innocently. Tamil
Lexicon.
266. குை்துவிட்டு னவடிக்தக ேொர்க்கிறது.
To incite (or provoke) one to do a thing, and then enjoy the fun. 246.
Having punched and enjoying (the suffering). Krishnaraj
267. கு ் பிடு ் கள் ளர் குதழை்திடு ் கள் ளர்.
Rogues who pretend to be religious, and rogues who smear themselves
with sacred ashes.
“Full of courtesy, full of craft.”
கு ் பிடு ் கள் ளர் = கள் ளக்கு ் பீடு.
கள் ளக்கு ் பீடு kaḷḷa-k-kumpīṭu. Hypocritical civility; வஞ் தனயொக ்
ம ய் யு ் வணக்க ் . Tamil Lexicon
Civil hypocrites, hypocritical wearers of sectarian marks. --Krishnaraj
268. கூட்னடொனட (மேொந்தினயொனட) தகலொ ் ன ர்வொய் .
Would that you could go to heaven with your body!
Said sarcastically to one who pretends to be pious.
“No rogue like the godly rogue.”
In Saivism, attaining liberation or going to Kailasam (Siva’s abode) is Jivan
Mukti or Corporeal Liberation, meaning that a person is emancipated while
still living in the body. Once he or she dies, his tattvas are absorbed and
his soul merges with Siva-Sakti Tattva, which is True Liberation. Krishnaraj
269. தக கண்ட னவசிக்கு கண்ணீர ் குதற ் லொ?
Does a clever prostitute lack tears ? 275.
டககண்ை kai-kaṇṭa , adj. Efficacious. Tamil Lexicon
Efficacious prostitute: Is she short on tears?
270. தகயில் ஜே ொதல, கக்கை்தில் கன் னக்னகொல் .
He has a rosary in his hand, and under his arm he has an implement for
breaking through the walls of houses.
“Hypocrisy can find out a cloak for every rain”
கக்க ் = armpit. கன் னக்னகொல் = crowbar; iron crow. Tamil Lexicon
Rosary on hand, crowbar in his armpit. Krishnaraj
֍ 271. னகொழி திருடியு ் கூடிக்குலொவுகிறொன் . ֍
Though he has stolen the fowl he joins the others in going about
searching for it. 241, 256, 264.
“May the man be damned and never grow fat, who wears two faces under
one hat.”
கூடிக் குலொவுைல் = To enjoy a person's society, take pleasure in one's
company. Tamil Lexicon
Besides stealing the fowl, he is having fun with his comrades (search party).
Krishnaraj

DECEIT, HYPOCRISY AND DISGUISE. PAGE 29

272. ன ற் றினல ன ய் கிற பிள் தளே் பூ சி ் னேொல.

Like the mole-cricket grazing in the mud. 2835.
Though the mole-cricket (gryllus) lives in mud, the mud does not stick to
its body; it is not defiled by the mud. Thus according to one Hindu
philosophy, man’s soul is not denied by living in this material world.
A Hindu once asked a Christian preacher, if he could not become a
Christian at heart, and outwardly remain a Hindu. To this question the
Christian quoted the above phrase.
பிள் டளப் பூச்சி = Grillus, a kind of insect . Tamil Lexicon

273. தீவொள் திடுக்கிடுவொள் , திண்தணக்கு ண் இடுவொள் ,

வருகிற கிழத க்கு வொ லுக்கு ண் இடுவொள் .
She is wicked, but professes fear; she will repair the verandah facing the
street, and next week she will repair the entrance to
the house.
She is known for what she is, but she is as clever in hiding her misdeeds as
she is in doing them.
“If a man is practiced in disguise, he cheats most discerning eyes.”
The woman shudders from fright. She applies mud to the verandah. This
coming weekday, she will apply mud to the front yard. But she is a wretch.
Krishnaraj
தீவொன் (male; தீவொள் = Female) tīvāṉ. Wretched fellow deserving to be
burnt alive. Tamil Lexicon.
274. நொட்டுக்கு நல் ல துதடே்ே ் , வீட்டுக்குே் பீை்ைை் துதடே்ே ் .
He is a fine broomstick in the country, but he is a worn-out broomstick at
home.
Said of one who has a good name abroad, but is known at home as a bad
character.
275. நீ லிக்குக் கண்ணீர ் நித யினல.
A silly woman has her tears in her eye-lids. 269.
She is ever ready to shed tears either from silliness or deceitfulness.
“Women laugh when they can, and weep when they will”
நீ லி nīli = Wicked woman. Tamil Lexicon.
Wicked woman: she has her tears ever on the eyelid. Krishnaraj
276. ேகிடிதயே் ேொ ் பு கடிை்ைதுமேொல.
Like the jester that was bitten by a snake.
Applied to one who so often tells lies that if he happens to speak the truth
no one will believe him. Or, to a child that constantly feigns sickness to
avoid going to school, and is not believed to be ill when it is really sick.
“He that sweareth till no man trust him, he that lieth till no man believe
him, he that borroweth till no man will lend him, let him go where no man
knoweth him”
277. ேக்தினயொனட ேொகற் (ேொவல் ) கொய் ் ட்டினயொனட ேொய் கிறது.
She is so pious that she forgets cooking and allows the food to burn in the
pot.
“Much praying but no piety.”
With devotion, the bitter gourd in the (cooking) pot is gushing (boiling
over).
ேொகற் கொய் (pākaṟ kāy) is bitter gourd. It is cooked with jaggery (Raw
cane sugar) to mitigate and mask its bitterness. The bitter taste never fails
to tickle the taste buds. The preparation is bitter-sweet. Krishnaraj

278. ேசுை்னைொல் னேொர்ை்துே் புலிே்ேொய் ் ல் ேொய் கிறது.

To put on a cow's skin, and leap like a tiger. 282.
“A wolf in sheep 1 s clothing.”
Clothed in cowhide the spring of the tiger is leaping. Krishnaraj
279. ேர ் ேதர ஆண்டினயொ, ேஞ் ை்துக்கு ஆண்டினயொ?
Are you an hereditary mendicant, or are you only a mendicant because of
the famine ? 123, 2065, 2852.
Is your piety genuine, or merely for gain?
Hereditary mendicant or famine-mendicant? Krishnaraj

Page 30 TAMIL PEOVERBS.

280. ேதற ன ் ரி ன ள ் கல் யொணை்துக்கு ் மகொட்டு ் , கல்

எடுே் புக்கு ் மகொட்டு ் .
A Paria drum is beaten at weddings, and also beaten at funerals.
Said of a double-dealing unreliable person, who is as ready for good as for
evil. 181.
“A conscience as large as a shipmans hose.”
ேதற ன ் ரி = Pariah quarters. Tamil Lexicon
கல் மலடுே்பு kal-l-eṭuppu , Funeral rite of removing the stone, as a sign
of the final departure of the dead. Tamil Lexicon
In pariah quarters, the drum beats at wedding and funeral. Krishnaraj
281. ேொ ் புக்குை் ைதல கொட்டி, மீனுக்கு வொதலக் கொட்டுகிறது.
Showing his head to snakes, and his tail to fish.
If among wicked people, he will speak and act as they do; if among good
people, he will try to appear good. 180.
282. ேொர்ை்ைொல் பூதன, ேொய் ந்ைொல் புலி.
If you look at him he is a cat, if he springs he is a tiger.
Demure wickedness. 278.
Looking like a cat, leaping like a tiger. - Krishnaraj
283. னை்தினல ஒன்று, வொக்கினலஒன்று.
One thing in his heart, another thing in his words.
“All are not friends that speak one fair.”
284. த லங் கி த லங் கி பூ எங் னக தவை்ைொய் ? வொடொனை,
வைங் கொனை அடுே்பினல தவை்னைன்.
O, you dissembling woman, where did you put the flowers?
(She replies) In order that they should not shrivel and fade I put them in
the fire-place.
Deceitful excuses. Said for instance to a girl who feigns inability to fetch
water from the well, but after escaping her duty, goes and plays, and while
playing exerts herself far more than she would have needed to
do to bring the pot of water.
285. ருை்திரக்ஷே் பூதன உேமை ் ேண்ணினது னேொல் .
Like a cat putting on a rosary and teaching religion.
Said of a religions teacher who makes his religion a cloak for sin.
“Beads about the neck and the devil in the heart.”
“They are not all saints that use holy water.”
286. விசுவொ க் மகொக்கு நட ொடி ் ம ை்ைைொ ் .
It is said, that a pious crane died from wandering about.
Said in derision of the excellent professions of a false friend.
287. விை்தைக் கள் ளி ொமியொர் விறகு ஒடிக்கே் னேொனொளொ ் ,
கல் ைொதழ முள் ளு மகொை்னைொனட தைை்ைைொ ் .
The cunning mother-in-law went to gather firewood, and it seems she was
pricked by the thorns of an aloe!
The aloe mentioned has no thorns, so her excuses for not bringing the
wood were not believed. Said of a person who makes excuses that are not
plausible.
288. மவட்டிே்னேொட்டுக் கட்டிக்மகொண்டு அழுகிறது.
To strike a person down and then embrace him and weep over him. 249.

ROGUERY, CRAFTINESS. Page 31

289. னவஷன ொ ைவனவஷ ் , னதினலொ அவனவஷ ் .

If we look at his appearance, it is the appearance of a religious ascetic, but
if we look at his heart, it seems false.
" He has one face to God, and another to the devil"
Ascetic in appearance, vanity in the mind. Krishnaraj
னவஷ ் = vēṣam = disguise, appearance.
அவ ் avam. 1. Vanity, nothingness, uselessness; 2. Evil.
290. தவக்னகொற் கட்டுக்கொரதன ஒே்புக்குக்கட்டி
அழுைொே்னேொல.
Like one who deceitfully embraced and wept over a man who was carrying
a burden of straw.
He pities the bearer for having to carry such a heavy burden, and gets him
to give him a little straw for his cow. Interested sympathy.
Like embracing the tier of a bale of straw and crying. Krishnaraj
Such acts are prelude to seeking straw for his cow.
291. தவக்னகொல் கொர்மகொண்டு ொய் ந்து ொய் ந்து
அடிை்ைொனொ ் .
He beats you fatally with a straw.
Said of a father or mother or master who constantly threatens to beat
naughty children, or lazy servants, but never does it.
Cf. Kashmiri ' Kokun haput ' 'Father's bear,' i.e., nothing to be afraid of.
" If you cannot bite, never show your teeth."
292. பிள் தளயு ் கிள் ளி, மைொட்டிலு ் ஆட்கிறது.
Pinching the child, while swinging it in the cradle. 246.
Said also about God, who has placed man as an unhappy being in this
world, but at the same time granted him the holy books to comfort him.
Cf. 913 /. 2338 /. 2373 /.
ROGUERY, CRAFTINESS.
மேொல் லொே்பு, தீத

"TO A ROGUE A ROGUE AND A HALF."

292a. அஞ் னக்கொரன் முதுகில் வஞ் தனக்கொரன் ஏறினொன் .
The cheat has got up on the back of the conjurer.
" The fox knows much, but more he that catcheth him."
On the sorcerer’s back climbed (rode) the swindler. Krishnaraj
293. அவன் மகட்டொன் குடியன் , எனக்கு இரண்டு டிரொ ் வொரு.
That drunkard is done for, but give me a drink !
" A pickthank, a picklock, both are alike evil: the difference is, that trots,
this ambles to the devil."
The drunk has gone bad. Give me two drams of (Whiskey). Krishnaraj
294. ஆயக்கொரனுக்குே் பிர ஹதிகொரன் ொக்ஷி.
The murderer of a Brahmin is fit witness for a tax collector.
" To a rogue a rogue and a half."
295. எல் லொ ் ஆளிங் கீனழ நுதழந்ைொல் , இவன் ஆளின்
நிழல் கீனழ நுதழவொன் .
When everyone else creeps under him, this man will creep under a man's
shadow*. 298.

Page 32 TAMIL PROVERBS.

296. மகட்டதுேட்டது கிருஷ்ணங் குள ் , அதிலு ் மகட்ட து

அை்திே்ேட்டொங் குள ் .
Those who live near the Krishna-Pond in Madras are wicked, but those
who live near the Attipattan-Pond are worse.
297. சுவொமியொருக்கு சுவொமி னவண்டு ் .
One big rogue needs another to check him.
" To a hard knot a hard wedge.
298. ைடுக்கின் கீனழ நுதழந்ைொல் , னகொலை்தின் கீனழ
நுதழகிறது.
If one creeps in under the mat, the other one will creep under the Kolam.
The Kolam is a design drawn at the threshold of a Hindu house. 295.
"One trick is met by another."
299. னேொக்கிரிக்கு னேொக்கிரி னவண்டு ் .
A blackguard needs a blackguard. 300, 415, 1389, 2285.
" Set a thief to catch a thief." " To a rude ass a rude keeper."
" Devils must be driven out With devils."
300. ொமியொருக்கு ொமியொர் னவண்டு ் .
One mother-in-law needs another mother-in-law. 415.
She can only be outwitted by another mother-in-law.
" One heat expels another."
FROM BAD TO WORSE: MAKING BAD WORSE, AND " MISFORTUNES
SELDOM COME SINGLY."

301. அகதி மேறுவது மேண்பிள் தள அதுவு ் மவள் ளி பூரொட ் .

The destitute woman bears a female child and this happens under an evil
star.
The climax of ill-luck: the woman is destitute, the infant is a female, and
the time of its birth is inauspicious.
302. அங் னக என் அடி கனள! கஞ் சிக்கு அழுகிறொய் , இங் னகவொ
அடி, கொற் றொய் ே் ேறக்கிலொ ் .
Why my girl, you are crying there for gruel, come over here and you may
fly like the wind.
A neighbor who sees a daughter-in-law weeping says this implying that
the girl does get something to eat now, but if she leaves that house she
will get nothing, and so go from bad to worse.
303. அஷ்டைரிை்திர ் ைொய் வீடு, அதிலு ் ைரிை்திர ் ொமியொர்
வீடு.
My mother's house, was as poor as poor can be, but my mother-in-law's
house is still worse!
While unmarried and staying at home with her mother, the girl was badly
off; but after she was married and sent to her mother-in-law's house, she
found still greater poverty.
" Out of the frying pan into the fire."

ROGUERY, CRAFTINESS. Page 33

304. அழுகிற னவதள ேொர்ை்து, அக்குள் ேொய் சு ் கிறொன் .

Seeing a woman in sorrow he thrusts his hand into her arm-pit.
305. ஆ ் புதடயொன் ம ை்து அவதிே் ேட ன ் அண்தட
வீட்டுக்கொரன் அக்குளினள ேொய் சு ் கிறன் .
While her husband was dying, her neighbour thrust his hand into the arm-
pit (of the sorrowing wife). 326.
He took advantage of her unprotected state. Said about persons who take
a mean advantage of another's misfortunes.
306. ஆயை்துக்குே் ேயந்து, ஆற் றினல நீ ந்தினதுமேொல.
Being afraid of paying the tax he swam the river.
Incurring great risks in order to escape slight troubles.
" He leaps into a deep river to avoid a shallow brook."
307. இடறின கொலினலனய இடறுகிறது.
The leg that has stumbled stumbles.
One fall into sin leads to more falls.
ேட்ட கொலினல ேடு ் , = Injury to the injured leg.
மகட்ட குடினய மகடு ் = ruin upon ruined family
Krishnaraj
308. உட ் பு எங் கு ் சுடுகிறது, அழதல டியினல கட்டுகிறொன் .
Though your body is burning all over, yet you put fire into your lap.
Making bad worse.
309. எரிகிற மகொள் ளிதய ஏறிை்ைள் ளினதுனேொல.
As a burning firebrand was made to flare higher.
To excite a person already excited.
310. எலிக்குே் ேயே்ேட்டு வீட்தட ் சுடுகிறைொ?
Should one burn down one's house for fear of rats? 322, 330, 339.
311. ஒட்தடக்கூை்ைன் ேொட்டுக்கு இரட்தட ைொழ் ேொள்
மேொட்டதுனேொல.
She bolted the door doubly against Ottaikuttans song.
The story that illustrates this proverb is found in " Vinodarasamanjari," pp.
271.
A king had a favorite poet Ottaikuttan, his queen had another. The king's
poet was envious of the queen's poet, and had him imprisoned. The
queen hearing this went into her room and bolted the door. At night when
the king came to see his queen, she said she would not let him in till her
favorite had been released from prison. On hearing this the king sent his
own poet to sing outside the queen's door. So that the queen might think
that her request had been complied with. But the queen knew at once that
the song did not come from her favorite, and became angrier with the
king and bolted the door with another bolt. Thus the king's stratagem only
made matters worse. The proverb is used when a person is displeased
with, or sorry for something that has happened, and somebody tries to
soothe him, but only succeeds in irritating him still more.
" As water in a smith's forge, that serves rather to kindle than quench."
12. ஒழுக்கு வீட்டினல மவள் ள ் வந்ைதுமேொல.
As a flood came into a leaky house.
" One ill calls another."

Page 34 TAMIL PROVERBS.

313. கண் புண்ணினல னகொல் இட்டது னேொல.

Like putting a probe into a wound in the eye.
"To add fuel to the fire"
314. கலக் கந்தை கட்டிக்மகொண்டு கொணொே்னேொனொளொ ் ,
இருகலக் கந்தை கட்டிக்மகொண்டு எதினர வந்ைொளொ ் .
When I went clad in a number of rags to see her, she met me clad in
double the quantity of rags. 324, 325, 722.
She counterfeited poverty more cleverly than I did, and I could therefore
not get the help oat of her that I expected.
" When Greek meets Greek, then comes the tug of war."
315. கள் உண்ட குரங் கு.
A monkey that has drunk toddy. 320, 321.
It is naturally mischievous but becomes worse after drinking toddy.
316. கலக் கந்தை கட்டிக்மகொண்டு கொணொே்னேொனொளொ ் ,
இருகலக் கந்தை கட்டிக்மகொண்டு எதினர வந்ைொளொ ் .
When I went clad in a number of rags to see her, she met me clad in
double the quantity of rags. 324, 325, 722.
She counterfeited poverty more cleverly than I did, and I could therefore
not get the help out of her that I expected.
"When Greek meets Greek, then comes the tug of war."
315. கள் உண்ட குரங் கு.
A monkey that has drunk toddy. 320, 321.
It is naturally mischievous but becomes worse after drinking toddy.
316. கொல ் னேொன கொலை்தில் மூல ் வந்து குறுக்கிட்டதுனேொல.
Like getting piles in one's old age.
The sufferer is already weak, but the piles will make him still worse.
317. கொற் று ் தழயு ் கலந்து அடிை்ைொர்னேொல.
Like being beaten by wind and rain at the same time.
318. கிணறு ைே்பிை் துரவில் விழலொ ொ?
After escaping the common well, should one go and fall into a Turavu ?
319.
A Turavu is a big well.
319. கிணற் றுக்குை் ைே்பிை் தீயினல ேொய் ந்ைொன் .
Having escaped the well, he jumped into fire. 318, 338.
" Out of the frying pan into the fire."
320. குரங் கின் தகயில் மகொள் ளி அகே்ேட்துனேொல.
Like a monkey getting hold of a firebrand.
It will do endless mischief.
"One mischief falls upon the neck of another."
321. குரங் கு கள் ளு ் குடிை்து, னேயு ் பிடிை்து, னைளு ்
மகொட்டினொல் என் ன கதி ஆகு ் ?
If a monkey drinks toddy, is possessed by a devil and stung by a scorpion,
what will be its fate?
If a person gives room for one moral evil after another, how will he end?
The three evils referred to are the three evil principles (Mala) self-will,
delusion, lust, often mentioned, in the Hindu philosophy. 315, 462.
" But evil men shall wax worse and worse." (II. Tim. 3, 13.)
322. மகொசுக்கு அஞ் சி குடினேொகிறைொ?
Will a family remove to another house for fear of mosquitoes?
310, 330, 339.
323. னகொல் இழந்ை குருடதனே் னேொல.
Like the blind man that lost his stick. 2135.
He was already badly off, but fell into a worse plight.

ROGUERY. CRAFTINESS. Page 35

324. சிற் றே்ேன் வீட்டுக்குே் னேொய் சிற் றொதட வொங் கி வரலொ ்
என் று னேொனொளொ ் , சிற் றே்ேன் மேண் ொதி ஈ ் ் ேொதய
இடுே்பில் கட்டிக்மகொண்டு எதினர வந்ைொளொ ் .
It is said, that she went to her uncle's house in the hope of getting a small
cloth, but she met her uncle's wife wearing
only a palm-leaf mat round her waist. From bad to worse. 314, 325.
325. சீதல இல் தல என் று சின் னொய் (சிறிய ைொய் ) வீட்டுக்குே்
னேொனொளொ ் , அவள் ஈ ் ் ேொதயக் கட்டிக்மகொண்டுஎதினர
வந்ைொளொ ் .
She went to her maternal aunt because she had no cloth, but her aunt
came to meet her clad in a palm-leaf mat. 314, 324.
326. ைொடி ேற் றிக்மகொண்டு எரிய ன ் , சுருட்டுக்கு மநருே்புக்
னகட்டொனொ ் .
While one man's beard was burning, another man asked him for a light for
his cigar. 305.
" If my beard is burnt, others try to light their pipes at it."
Kashmiri: "My beard is on fire, and he comes to warm his hands at the
blaze."
327. நொய் வொயினல னகொதல இட்டதுனேொல் .
Like putting a stick into the mouth of a dog.
To irritate someone causelessly.
" A man may make his own dog bite him."
328. மநருே்பினல மநய் தய விட்டதுனேொல.
Like pouring ghee (butter) into fire.
Making matters worse.
" To cast oil in the fire is not the way to quench it."
329. ேட்ட கொலினல ேடு ் , மகட்ட குடினய மகடு ் .
The leg that has been hurt will be hurt, and the ruined family will be
ruined.
This is the proverb signifying that: " Misfortunes never come, singly."
330. பி த ் க்கொரனுக்குே் ேயந்து அடுே்பு மூட்டொைது னேொல.
Fearing beggars, she did not kindle a fire on the hearth.
To avoid giving to the poor, she starved herself. Stinginess. 31O, 322, 339
331. பி த ் கொரன் ன ொற் றினல னீஸ்வரன் புகுந்ைது னேொல.
As Sani (Planet Saturn) entered into the beggar's food.
Life was hard to the beggar, and misfortune embittered it. Sani is a most
malignant planetary deity.
332. பி த ் க்குே் பி த் யு ் மகட்டது, பின் தனயு ் ஒரு கொசு
நொ மு ் மகட்டது.
He did not get the alms he went for, and the money he had spent to adorn
his forehead with his caste-mark was also lost.

Page 36 TAMIL PROVERBS.

333. முைனல துர்ே்ேல ் , அதிலு ் கர்ே்பிணி.
First of all, she is weak, and secondly she is pregnant.
A great trouble is coming, but there is not strength to meet it.
334. முண்தடக் கண்ணிே் பிள் தள இரண்டு கண்ணு ்
மநொள் தள.
The child of the woman with bulging eyes, was blind in both eyes.
Kashmiri : " Misfortune after misfortune."
335. ரை்திலிருந்து விழுந்ைவதன ேொ ் பு கடிை்ைதுனேொல (or
ொடு ம ரிை்ைது, or னைர் ஓடினதுனேொல).
As the snake bit (or the ox trampled on or the car ran over) the man who
had fallen from a tree.
" Pour not water on a drowned mouse."
(Misfortune is as follows:) Falling from the tree, the man bitten by snake,
trampled by a bull or ran over by the temple car. Krishnaraj
336. முன் னன பிறந்ை கொதை விட, பின் னன பிறந்ை மகொ ் பு
ேல ்
The horn that was born last was stronger than the ear that was born first.
2495.
In a certain firm the employees longed to be rid of the strict manager, but
when they had ousted him another came who was still worse.
" King Log and King Stork."
Worse than the ears (of the previous manager) is the strong horn (of the
2nd manager) that came later. Krishnaraj
The previous manager did not lend an ear to the complaints of the
employees. The succeeding manager who took his place had a strong
horn. Krishnaraj
337. விரல் சுற் றின் னேரில் அ ் மி (or உரல் ) விழுந்ைது னேொல.
Like a grinding stone (or a mortar) falling on a whitlow.
338. விலங் கு னவண்டொ ் , மைொழுவிலில் இருக்கினறன் (or
ொட்டிக்மகொண்னடன் or னேொடு என் கிறொன் )
I did not want the fetters, but here I am in the stocks. 319.
I was displeased with the work I had, and got the work I applied for, but I
find that I am worse off.
மைொழு toḻu = Stocks.
339. வீட்தட ஏன் இடிை்ைொய் ? மூட்தடே் பூ சி ் க்கு ேயந்து.
Why did you break down your house? 1 did it for fear of bugs. 310, 322,
330.
Why did you demolish the house? I fear bedbugs. Krishnaraj
"Bum not your house to fright away the mice."
340. வீணொய் உதடந்ை ட்டி னவண்டியது உண்டு, பூணொர ் என்
ைதலயில் பூண்ட புதுத தய நொன் கண்டதில் தல.
Plenty of pots are uselessly broken, but I never saw a pot put as an
ornament round my head. That would be something fresh.
The story is as follows: A woman used to break a pot on her husband's
head for every tenth sin he committed. The husband got tired of this and
went away to a friend's house, but here he found the wife breaking a pot
on her husband's head for every fault he did; and she did it so, that the
month of the pot jumped over and fell down round the visitors neck and
stuck there like a necklace.
" Home is homely, and too homely sometime, where wives' footstools to
their husbands' head climb."
It is common pots break wastefully. Pots as ornaments worn around my
head like images, I have never seen.
(பூணாரம் pūṇāram = Jewel, ornament) Tamil Lexicon.
னகொபுரே் பதுடம = Images adorning a temple tower. Tamil Lexicon.
Krishnaraj
340a. னகடு வரு ் பின் னன திமகட்டு வருமுன் னன,
யொதன வரு ் பின் னன ணி ஓத வருமுன் னன.
Loss of sense precedes (spiritual) degradation as surely as the sound
of the bells precedes the elephant.
“Coming events cast their shadows before them.”
“Quem deus vult perdere primum dementit.”
Ruination comes later; mental aberration comes earlier. The
elephant comes later; the sounds of bells comes earlier. Krishnaraj
340b. விநொ க்கொனல விேரீைபுை்தி.
In times of degeneration people get perverted mind. Cf.792 ff. 2958
ff.
During Period of destruction, Perverted mind.
விநாசகாலம் vināca-kālam = vināša- kāla. Period of imminent
loss or destruction
விநாசம் vinācam = vi-nāša. 1. Utter loss, annihilation, ruin,
destruction. Tamil Lexicon
விபரீதபுத்தி viparīta-putti = viparīta + buddhi. 1. Perverted
intellect;

SELFISHNESS
ைன் கொரியை்தில் புலி.

341. அண்ணணுக்கு மேண் பிறந்ைொல் , அை்தை அ ல்

நொட்டொள் .
If the elder brother gets a daughter, his sister becomes a stranger to
him.
All his kindness was formerly directed to his sister, but now all goes
to his own child. நொட்டொள் is sometimes written நொடொள் . The
proverb then implies that the sister who has a son will not seek a
wife for him among
strangers, but will demand her elder brother's daughter for him.
If the brother bears a son, the aunt will not seek alliance with strangers.
Krishnaraj
342. அதரக்கிறவன் ஒன் று நிதனை்து அதரக்கின் றொன் ,
குடிக்கிறவன் ஒன் று நிதனை்துக் குடிக்கிறொன் .
He who grinds the ingredients thinks of one thing and grinds, he
who drinks the medicine thinks of something else, and drinks.
A doctor only thinks of the profit he will get by the medicine he is
preparing; the sick person only wonders whether it will cure him or
not. Each thinks of his own interests.
The grinder (compounder) thinks of one thing (of profit) as he
compounds (grinds); the drinker (the patient) thinks of one thing
(cure) when he imbibes. Krishnaraj
343. அவரவர் அக்கதரக்கு அவரவர் ேொடுேடுவொர்.
Each one will exert himself for his own interest.
For each one’s self-interest each endeavors. Krishnaraj
344. அள் ளுவது எல் லொ ் நொய் ைனக்கு என் று
எண்ணு ொ ் .
The dog seems to think that whatever is taken is intended for it.
Mean people greedily desire everything they see. 354.
What all usurped, the dog thinks its own. Krishnaraj
345. ஊரொர் வீட்டு மநய் னய, என் மேண் ொதி தகனய.
The ghee (butter) belonged to the village, but my wife's hand
distributed it.
The husband and his wife were at a village feast. She was asked to
help in distributing the food; as the ghee was not her own, she gave
her husband much more than she would give him at home. Used
about liberality with others' goods. 3185.
"'Tis good feasting in other men's houses."
Town’s community Ghee (butter), my wife’s (liberal) hand. Krishnaraj
Page 38 TAMIL PROVERBS.
346. ஊரொர் வீட்டு ் ன ொற் தறே் ேொர், ஒசுேொடி
வயிற் தறே் ேொர்.
Look at the villagers' rice; look at this shameless man's stomach.
He eats as often as he can and as much as he can at others expense.
A
proverb about selfish greed.
Look at the community’s cooked rice, look at the stomach (of
freeloader).
ஓசு ōcu, n. < ஓசி. Anything obtained gratis; சு ் ொகிதடே் ேது. Tamil
Lexicon
ஒசுேொடி = Freeloader. Krishnaraj
347. எங் கள் வீட்டுக்கு வந்ைொல் என் ன
மகொண்டுவருகிறொய் , உங் கள் வீட்டுக்கு வந்ைொல் என் ன
ைருகிறொய் .
If you come to our house what will you bring me ? if I go to your
house what will you give me ?
The same proverb is found in Telugu.
" What's yours is mine, what's mine, is my own."
348. எது எே் ேடி னேொனொலு ் , ைன் கொரிய ் ைனக்கு.
However matters go, he thinks only of his own affairs.
" He is a slave of the greatest slave who serveth nothing but
himself."
349. எரிகிற வீட்டினல பிடுங் கிறது லொே ் .
Whatever you are able to secure from a burning house is a gain.
When supplies are bought for a wedding or for any grand occasion,
or for some government contract, the person who manages the
affair will secure something for himself; this is especially true of
police and lawyers in their management of cases. 359.
" It is good fishing in troubled water,"
" Every little helps."
350. எறு ் புக்குை் ைங் தகயொல் எண்ஜொன் உட ் பு.
Even an ant is eight span long, if measured by its own hand.
Every little man thinks himself great, because he measures himself
according to his own standard.
351. ஆல் ேழுை்ைொல் அங் னக, அரசு ேழுை்ைொல் இங் னக.
When the banyan is ripe he is there, and when the peepal (Ficus
religiosa) is ripe he is here. 2737.
Wherever there is something to be had, there the greedy man is to
be found.
352. ஒரு மகொமுட்டிதயக் கழுவில் மேொட்டைற் கு ஒன் ேது
கல் எள் ளு ஆ சி ் னை, ஊர் னகொமுட்டிகதள எல் லொ ்
கழுவினல னேொடு என் றொனொ ் .
A man once said: If I get nine big measures of sesamum seed for
impaling one merchant, then impale all the merchants in the village.
Other people's sufferings are nothing to such a man, if he only gains by it.
" He sets any house on fire only to roast his eggs."
353. ஓணொன் னவலிக்கு இழுக்கிறது, ைவதள
ைண்ணீருக்கு இழுக்கிறது.
The lizard drags its prey to the hedge, the frog drags its prey to the
water.
Every man tries to secure what he has gained to himself.
" All draw water to their own mill"

SELFISHNESS. Page 39
354. கஞ் சி வரைே் ேொ என் றொல் , எங் னக வரைே் ேொ
எங் கிறொன் .
If the one says, Kanji Varathappa, the other replies: where is the
gruel?
A certain Vaisnavite at Conjevaram was praying to the God, Kanji
Varathappa; a beggar who stood nearby asking for alms, heard the
name of the God imperfectly, and thought that the Vaisnavite said
Kanji varukirathappa, i.e. " Some gruel is coming." Not seeing it he
said Engè Varathappa, i,e. " Where is the gruel ? " The proverb is
really a
pun on the two words Kanji and Varathappa and is used when one
appropriates remarks to himself that were uttered with no reference
to him. 344.
355. கதடக்குக் கதட ஆளொய் ைொன் இருே் ேொன் .
There is a person in each bazaar (shop) to sell things.
Each merchant does his best to sell his own goods.
356. கிட்டினொல் ரொ ொ னகொவிந்ைொ, கிட்டொவிட்டொல்
ஒன் றுமில் தல.
If we get what we want, we worship the idol as Rama or Govinda, if
we do not get it, the idol is nought. 222, 2186, 2732.
If gotten (what he asked for), (he invokes) Rama-Govinda; if not, not
one thing (there is no invocation).
God has value as long as he gets what he wants. If nothing is
obtained, there is no existence of God. Krishnaraj
357. குடிக்கிற ேொதலக் க ர் மவடிே் பினல வொர்க்கிறைொ?
Do you pour the milk for drinking into a crevice in the ground?
Used about foolish expenditure of money on selfish litigation or
pleasure. 367, 622, 2621.
"A penny weight of love is worth a pound of law."
358. னகொணி மகொண்டது, எருது சி ந்ைது.
The bull carried all that the sack held.
Said about selfish avarice.
"In the world there be men, that will have the egg and the hen."
The sack held, the bull took the burden.
359. ந்ைடி ொக்கினல கந் ைே் மேொடி கொற் ேண ் .
Taking advantage of your being so busy, he gets a pice-worth of
scented powder for himself into your bill. 349.
Said of one who selfishly seeks to get profit for himself out of
others. If a carriage is lent to such a person to convey him one mile,
he is sure to keep the vehicle all day to pay a number of visits. If he
goes shopping with you he makes you pay his bill.
As confusion prevails, the scented powder is a quarter (of its original
price).
சந் தடி cantaṭi. , n. < T. sandaḍi. 1. Bustle, stir, clamor, tumult, uproar,
confusion.
கொற் ேண ் = Quarter-worth of any monetary system.
சுண்தடக்கொய் கொற் ேண ் சுத கூலி முக்கொற் ேண ் = The price of
produce is one quarter; the delivery charges three quarters. Krishnaraj
360. ம ை்ைவன் வீட்டினல மகட்டவன் ஆர்?
Who is the loser in the dead man's house?
At a funeral, some outsiders take a pride in distributing the food and
sweets which the near relatives have provided and are clever at
making plans for disposing of the dead man's property. Said of
those who are liberal with the property of others.
" To cut large slices of another man's loaf."
மகட்டவன் : Bad or immoral man. மகட்டவள் = bad or immoral
woman.
In the dead man’s house, who is the bad man? - Krishnaraj
361. சுயகொரிய துரந்ைரன் , சுவொமி கொரிய ் வழ வழ.
He is smart about his own business; he lets God's things slip.
" Greedy are the Godless."
துரந் தரன் turantaraṉ, n. < dhuran-dhara. 1. One who assumes a
responsibility; Tamil Lexicon
The self-centered egotist neglects God’s affairs. Krishnaraj
Page 40 TAMIL PROVERBS.
361a. ைதல கள் அறுை்ைொலு ் , ைொனன வொழனவண்டு ் .
Though the eldest daughter has her thali cut off, her mother will not
care if she is well off herself.
A selfish mother will not mind when her daughter is made a widow.
" Close sits my shirt, but closer my skin."
If in fact, the elder daughter cuts her Thali, she has to live on her
own. Krishnaraj
362. ைனக்கு என் றொல் பிள் தளயு ் கதள மவட்டு ் .
If it be for himself even a child will weed.
" He feathers his own nest."
363. ைன் கொரியை்தில் புலி.
He is a tiger in his own affairs.
“A man is a lion in his own cause."
364. ைன் கொரிய ் என் றொல் , ைன் சீதல ேதைக்கு ் .
If it concerns his own affair, even his cloth will be restless.
" Every man wishes water to his own mill."
365. ைொய் முதலே் ேொலிலு ் உே் பு ேொர்ே்ேொன் .
He will find salt in the milk from his mother's breast. 2899.
Said of one who is over suspicious in everything concerning himself.
366. ைொனு ் வொழ் கிற கொலை்தில் , வயிறு சிறுக்கு ் தியு ்
மேருக்கு ் .
When she is married, her stomach will become small and her sense
great.
While a girl is in her mother's house she has nothing to do but eat,
but when she goes to her husband's house she will find little time to
eat and will have to be constantly on the alert to economize.
(When she lives away from her parents) and now lives (with her
spouse), her stomach becomes smaller and the mind expands.
Krishnaraj
367. ைொன் குடிக்கொை ேொதலக் கவிழ் ை்துவிடுகிறைொ?
Should you spill the milk you can't drink?
Even children will use this proverb when another child is unwilling to share
some sweets or fruits with them. 357.
"The Dog in the manger."
368. னைவடியொள் இருந்து, ஆை்ைொள் ம ை்ைொல் மகொட்டு
முழக்க ் , னைவடியொள் ம ை்ைொல் ஒன் றுமில் தல.
If the dancing girl be alive, and her mother dies, there will be
beating of drums; but if the dancing girl dies there will be no such
display.
To get the favour of the dancing girl, many men will attend her
mother's funeral; but if the dancing girl herself dies. there is nothing
to be gained by attending her funeral. In like manner: If somebody
die in a rich man's house, all people will attend that they may gain
his favour; but if the rich man dies, no one will care as nothing more
is to be had from him in future.
The dancing girl (prostitute) living presently, if her mother dies, there are
drums galore. If the prostitute herself dies, not much happens.
னைவடியொள் = tē-v-aṭiyāḷ = the servitor of Deva, god, Devi or goddess.
Euphemism for prostitute.
Recently the devadasi (servant of goddess) system has started to
disappear, having been outlawed in all of India in 1988. Devadasi = slave
or sevant to goddess. Wikipedia.
There were dancing girls in the temples who performed sacred dances
during ceremonies. The system deteriorated and the dancers descended
into prostitution for no fault of theirs.
A 1920s photograph of two Devadasis in Tamil Nadu,
South India Wikepedia

369. நல் ல நொ சி ் யொர் கதடந்ை ன ொர், நொழி முை்துக்கு

நொழின ொர்.
A measure of buttermilk churned by a good woman was sold for a
measure of pearls.
Said of a person who overvalues his own worth. 3248.
"No one calls his own buttermilk sour."

DISGRACE. Page 41
370. நொன் என் றொல் இளக்கொர ் , என் பீ (ம ொை்து) என் றொல்
ேலகொர ் .
He cares nothing about me personally, but he considers even my
filth a cake. 2733.
Servants and subordinates care little for their masters or superiors, but
they care for his wealth if they can make anything out of it.
The personal ‘I’ is inferior; my shit (property) is ingestible (superior).
Krishnaraj
Here it is a tongue-in-cheek expression with rhyming: iḷakkāram and
palakāram
இளக்கொர ் iḷakkāram, n. Inferiority, low state.
பலகாரம் palakāram = phalāhāra. [ palahāram.] Refreshments other than
boiled rice; comestibles
பீ = feces. Shit (Here euphemism for property)
371. நீ யு ் நொனு ் அடொ, ொறு ் ன ொறு ் அடொ.
You and I, sir; sauce and food, sir.
i.e., We shall get on together by ourselves as well as food and sauce.
Said by a wife to a husband as a reason why he should leave the
joint-family, in his father's house.
You and I are thick (intimate, in harmony); soup and rice are in
harmony.
அைா aṭā, int. [T. ērā, M. eṭā.] 1. An exclamation addressed familiarly to an
inferior or a child, or in contempt to an enemy. Krishnaraj
372. ேொர்ை்திருக்கை் தின் று, முழிை்திருக் க தக கழுவுவொன் .
Though I saw him, he went on eating; and though I watched him, he
washed his hands.
He finished his meal without giving me a share. Said of one who
enjoys himself selfishly.
I watched him eating; with my wide open eyes, I saw him wash his hands.
(He never gave me a morsel.) Krishnaraj
373. பிள் தளே் னேறு ேொர்ை்ைது ் னேொது ் , என் ஆ ் புடியொதனக்
கட்டி அதணை்ைது ் னேொது ் .
There has been enough of your help in my confinement, and of your
embracing my husband.
One woman told another that she would like to help her at the time of her
confinement. Her intention was however to get access to the husband of
the latter with whom she was in love. Hence the rebuke. Used of the
interested help of deceitful friends.
Enough to witness birthing of my child. Enough you embraced my
husband. Krishnaraj
374. வொதழே்ேழ ் தின் னொை குரங் கு இல் தல.
There is not a monkey that does not eat plantains.
Everyone looks for his own profit.
Or னவண்டொ ் என் கிற குரங் கு உண்டொ?
Is there a monkey that says, I don't want (banana)?
375. மவட்க ் மகட்டொலு ் மகடட்டு ் , மைொே் தே இட்டொல்
னேொது ் .
Let me lose my respect (if necessary); I am satisfied, if I get fat.
Said of one who seeks profit at any cost.
Cf. Kashmiri: " A fat man has no religion."
Cf. 1054 ff.
If self-respect suffers, let it be. Getting a paunch is enough.
Krishnaraj
Paunch is euphemism for fat profit.
ம ொன் னொல் மவட்கக்னகடு; அழுைொல் துக்கக்னகடு. Another Tamil
Proverb.
Saying is loss of self-respect; crying is suffering. Krishnaraj
DISGRACE.
மவட்கமில் லொத , முதறயில் லொத , மவட்கே் ேடுை்ைல்
376. அங் கை்தை ஆற் றினல அலன ொணைொ?
Couldn't you wash your body in the river?
Said to a very wicked fellow, whose badness it is impossible to
amend.
377. அடி அதிர ் , குை்து மகொழுக்கட்தட.
A thrashing is a sweetmeat, and a cuff is a cake. 403.
No sense of shame in him.
அதிரசம் . Atirasam. A kind of flat sweet cake. ககாழுக்கை்டை koḻu-k-kaṭṭai
, Bolus-like preparation of rice flour usually with coconut scrapings, sugar,
etc.
When a person is hit, he develops flat raised weal on the skin that looks like Flat
Cake.. If he is punched, he develops huge welts that looked like Kozukkattai.
Atirasam is flat preparation. Kolukkattai is a bolus with imprint of phalanges of the
fist. Krishnaraj
Figure1. Flat cake. Figure 2. Fat Kozukkattai. www.awesomecuisine.com
 The Kozukkatai story.
A recently married young man went to his in-laws’ house. They
invited him with smiles, perfumes, and kum-kum. The mother-in-law
made Kozukkattai, which he relished. A few days later he returned
home. On the way, he chanted the name of the preparation,
Kozukkatai so he would not forget.
There was a downpour, there were rivulets, people were jumping
across the streams saying Attari-bachha. Our hero forgot the name
of the comestible (Kozukkattai) that he savored before. He kept on
chanting Attari-baccha until he reached home.
He asked his wife to make Attari-baccha for him. She dismissed him
saying there was no such victual called Attari-baccha.
Frustrated, he went to a sweetmeat shop and asked for Attari-
baccha. Thinking that the young man was making fun of him, the
shopkeeper beat him up with a stick. It was the same stick that he
used to beat the cow which came to forage for his sweetmeats. He
went home. His wife saw the big welts and asked him wherefrom he
got the Kozukkattai welts.
Now our hero recalled the name and told his wife he wanted to
savor the Kozukkattai.
 (A modakis or Kozukkattai is a dumpling made from rice or wheat flour,
stuffed with grated coconut, jaggery, dried fruits and other condiments
and steamed or fried. Wikipedia.)
Page 42. TAMIL PROVERBS.
378. அடிை்ைது ஆட்ட ் பிடிை்ைது மேண்டு.
To beat people is a joke to him and he treats any woman he gets
hold of as he likes. 391.
Used of unprincipled tyranny.
மேண்டு = Concubine.
To beat up is sports; to hold (and conquer) is a concubine. Krishnaraj
379. அ ் ொள் மகட்ட னகட்டுக்கு முக்கொடு ஒன் றொ? (ஒரு
னகடொ?)
Is one veil sufficient to cover a woman's wickedness? 417.
Is modesty a sufficient cloak for immorality?
Will a veil hide the immorality of a woman? Krishnaraj
380. அவன் மிதிை்ை இட ் ேற் றி எரிகிறது.
The place on which he treads will take fire.
Said of the very wicked and the very unlucky.
What he treads on, catches fire. Krishnaraj
381. அவன் ொய ் மவளுை்துே் னேொய் விட்டது.
His colour has been well bleached out.
Just as a cloth loses its colour and value through much washing, so
he, having been found out in his deceit, is dishonoured.
His color has bled to white. Krishnaraj
382. அவிழ் ை்துவிட்ட னகொழி.
A fowl that is let loose. 390, 411.
One who goes about doing whatever he likes, not feeling shame
before anyone.
The fowl that is let loose (and running amok). Krishnaraj
383. ஆட்டுக்கு ் ொட்டுக்கு ் முதறயொ, கொட்டுக்கு ்
ேொட்டுக்கு ் வதரயொ?
Have sheep and cows moral laws, and have woods and songs any
limit ?
Said ironically of those who have no shame in their misdeeds.
Is there a code of conduct for the sheep and the bovine? Do woods and
songs have a boundary? Krishnaraj
Here is a perfect rhymer: āṭṭukkum māṭṭukkum muṟaiyā, kāṭṭukkum
pāṭṭukkum varaiyā?
384. ஆற் றிை்தூற் றி அ ் ேலை்தில் தவக்கே் ேொர்க்கிறொன் .
He tries to winnow me in public.
He tries to bring disgrace on me in public.
By winnowing me he puts me to public (shame). Krishnaraj
385. இந்ை அ ொவொத க்கு ் மவட்கமில் தல, வருகிற
அ ொவொத க்கு ் மவட்கமில் தல.
This new moon he has no shame, nor will he have any next new
moon.
No shame now and none hereafter.
He has no shame, either for this new moon or the forthcoming new
moon. Krishnaraj
386. இதற சி ் தின் றொலு ் எலு ் தேக் மகொை்துக்
கழுை்தில் அணிகிறைொ?
Though a person eats flesh, why string the bones and hang them
round his neck?
It is bad enough to do evil, but still worse to make it public.
387. உை்ை ணுக்கு ் ைே் பிலிக்கு ் ஓதல என் னைற் கு?
Written bonds are not needed for honest men or rogues.
The good man will do his duty without them, the rogue will not do
his duty
though he has signed a hundred.
For honest man and faultless person, where is the need for written
agreement?
தப் பிலி tappili , n. < ைே் பு + இலி. Faultless person. Krishnaraj
388. என் முகை்துனல கரி பூசினொனய.
Thou hast smeared my face with charcoal. 1026.
You have disgraced me.
Or என் முகை்துனல கரி ைடவொனை or ொணி னேொடொனை.
Don't smear my face with charcoal or cow dung).
smear campaign: a campaign to tarnish the reputation of a public figure,
esp. by vilification or innuendo.
Mudslinging: an attempt to discredit one's competitor, opponent, etc., by
malicious or scandalous attacks.
Krishnaraj
DISGRACE. Page 43
389. என் னேரில் ைே் பிருந்ைொல் , என் தன ம ொட்தட
அடிை்துக் கழுதைன ல் ஏற் றிக்மகொள் .
If I am wrong, shave my head and make me ride on an ass.
Put me to shame, if I am wrong in what I have done or said.
If I were wrong, shave my head bald and put me on a donkey.
Krishnaraj
390. ஏடொகூடக்கொரனுக்கு (வ ் புகொரனுக்கு) வழி எங் னக?
னேொகிறவன் ைதலன னல.
Where is the path of a rash man? Over a quiet man's head. 382, 411, 415.
"Bold and shameless men are masters of the world."
Where is the path of the perverse man (quarrelsome person)? On the
head of the wayfarer. Krishnaraj
391.கண்டனை கொக்ஷி, மகொண்டனை னகொல ் .
What you see is a sight, and what you get is an ornament. 378.
Applied to those who give way to all sorts of evil, not knowing that
everything is the result of Maya, illusion.
What is seen is airs (ostentation, exhibition), what obtains is
habiliment. Krishnaraj
392. மகட்ட குடி மகட்டது, பூரொவொய் க் குடி அே் ேொ!
You are drunk, drink plenty old fellow.
A sneer about drunkards and debtors. Why stop drinking or
borrowing?
Bad is the drink. Imbibe it to the full (to your gills).
Go on, borrow money and drink to your gills.
Now you are a drunk and a debtor. Krishnaraj
393. மகொழுக்கட்தடக்குை் ைதலயுமில் தல,
கூை்ைொடி சி ் க்கு முதறயுமில் தல.
The cake has no point, and the dancing girl (or the female
mendicant or the drunkard) does not regard the ties of relationship.
A dancing girl is invariably a harlot.
The cylindrical Kozukkattai has neither a head nor a tail. The dancer
(prostitute) has no code of conduct. Krishnaraj. See Verse 377 for
image of Kozukkattai.
394. சிதற ் ொதலக்கு அழகில் தல, னைவடியொளுக்கு
முதறயில் தல.
A prison has no beauty, and a dancing girl does not regard the ties of
relationship. 3593.
Bastille has no beauty. A prostitute has no proper demeanor. Krishnaraj
395. நொனு ் வந்னைன் , நொற் றமு ் னேொ சு ் .
When I entered the home, the smell disappeared.
A Mahomedan young man whose father sold salt fish, married the
daughter of a dealer in sweet perfumes, and after the wedding the
girl came to her father-in-law's home to live with her husband. At
first she could not bear the smell of the fish, but after a while she
became used to the odor and ceased to perceive it and was
conceited enough to suppose that her presence had driven it away.
The meaning of the proverb is, that those who live in an atmosphere
of sin become blind to the disgrace of sin. – Rev. Herman Jensen
1897
Upon my arrival, the smell dissipated. Krishnaraj
396. சூை்தை வஷிை்து முக்கொடு னேொட்டொற் னேொல் . (Vulgar
and inappropriate -Krishnaraj)
A vulgar proverb satirizing sham prudery.
Wiping the ass and wearing the veil.
397.ம ொரதணமகட்டவன் ம ொந்ைக்கொரன் .
A shameless fellow will win. 415, 416.
As he has no shame, he does anything he likes.
"He that has no modesty has all the town for his own."
The (inane and the) insensitive is my relative.
The insensitive does not take clue (of rejection) and persists.
Krishnaraj
398. ைடிக்கு அஞ் ொை ேொ ் பு.
A snake that does not fear the stick.
A stick fears not the snake. Krishnaraj
399. ைதலக்குன ல் மவள் ள ் ஜொன் னேொணொல் என் ன,
முழ ் னேொனொல் என் ன?
When a flood rises over one's head, what does it matter whether it
rises only a span or a cubit ?
When one is completely discredited, further disgrace makes no
difference.
The floods rising above the head, what does it matter if it rises a span (9
inches) or a forearm (3 feet)? Krishnaraj
Page 44 TAMIL PROVERBS.
400. திருடிக்குை் மைய் வமில் தல, அவ ொரிக்கு
ஆதணயில் தல.
A thief does not fear God, and a harlot is not bound by an oath.
" The tears of a whore and the oaths of a bully may be put into the
same bottle."
401. திருே் ேதியில் ம ொட்தட அடிை்துே் னேொைொ ல் ,
ஸ்ரீரங் கை்தில் சிரிே் ேொய் சிரிக்கவந்ைொன் .
Not thinking it enough to have been shaved bald at Tirupati, he
came to Shrirangam to become a laughing-stock.
Not satisfied with the first shame, he seeks another.
402. துதவை்துை் னைொள் ன ல் னேொட்டுக்மகொண்டொன் .
He has dipped it in water and put it on his shoulder. 1318.
Dipping a cloth in water makes it heavier. Said of one who adds sin
to sin and makes a public display of his wickedness.
Danish : " He has bitten of the head of all shame."
Shouldering the wet cloth.
Having dipped it (in water), he put it on the shoulder.
This man is piling sin after sin on himself. He is up to his gills in sin.
Krishnaraj
403. னைொளின் னேரில் மைொன் ணூறு அடி அடிை்ைொலு ் ,
துதடை்துே் னேொடுவொன் .
Even though he be beaten ninety-nine times on his shoulder, he will
rub the smart off. 377, 413.
404. ேை்துே் னேர் ம ் ே் ேடிக்கிறதினலயு ் ,
ஆயிர ் னேதர அடிக்கிறதினலயு ் , நொலுமேர் ம ்
நடிக்கிறதினலயு ் , மிடொமிடொவொகக் குடிக்கிறனை
மகட்டிக்கொரை்ைன ் .
It is more praiseworthy to drink pot after pot of toddy than to study
so as to be praised by ten persons, or to conquer a thousand
people, or to dance so as to be praised by four.
Used ironically of the degenerate who despise goodness and praise
wickedness.
"Hell will never have its due, till it have its hold of you."
405. ேதன ரை்திற் கு நிழல் இல் தல, ேதறயனுக்கு
முதறயில் தல. (Inappropriate and objectionable)
The palmyra palm yields no shade, and a Paria does not regard the
ties of relationship.
A reference to the incestuous habits of certain Parias.
406. பீ திங் கிறதுனேொல் கனவு கண்டொல் , மேொழுது
விடிந்ைொல் யொருக்கு ் ம ொல் லுகிறது.
If one dreams that he eats dirt, to whom can he tell it at daybreak.
If one secretly leads a bad life he will be ashamed to tell of it to
others.
Dreaming of eating feces, at daybreak to whom does (the dreamer)
narrate it? Krishnaraj
407. பூரொடக்கொரனனொடு னேொரொடி முடியொது.
No one can fight with a man born under the star Purāda.
Those born under this star are wicked and insolent.
408. மேற் ற ைொயுடன் னேொகிறவனுக்குே் ேை்ை ் ஏது.
Will the man who lies with his own mother regard any ties? 424, 3593

DISGRACE. Page 45
409. மேற் ற ைொதய மேண்டுக்கு அதழே் ேொன் .
He will call his own mother to be his wife. 408.
Boundless wickedness.
410. மேற் றொதர நிதனயொை ைறுைதல.
A wicked child that has no respect for his parents.
411. னேொக்கற் ற நொயுக்குே் மேொனமைல் லொ ் வழி.
A dog without an aim, a road that goes in every direction! 382, 390.
Said of a wicked person who goes where he likes and does what he likes.
Path to a destitute dog is whichever way it goes. Krishnaraj
412. முட்ட (முழுது ் ) நதனந்ைவனுக்கு ஈரமில் தல
னேனுமில் தல (முக்கொடு என் ன).
One who is soaked through, is not wet, and has no lice about him.
(or does not want a veil?)
Applied to men utterly shameless or utterly poor. (This is the vulgar form
of the proverb.)
413. முே்ேது ம ருே்பு தின் றவனுக்கு மூன் று ம ருே்பு
ேணிகொர ் .
To him who has eaten thirty shoes, three will be like a cake. 403.
A man who has been beaten with a shoe thirty times will not mind being
beaten thrice.
414. ருந்து தின் றொல் பிதழே்ேொய் என் றொல் , யிர்ைொன்
தின் ன ொட்னடன் என் கிறொன் .
If you say to him, Take medicine and you will live, he replies, I won't take a
drop of it.
Said of those who are so bad that they will not hear about improvement.
415. ரொஜன் மேரினைொ, னேொக்கிரி மேரினைொ?
Is the king or the blackguard the greater? 299, 300, 390, 397.
In a fight or quarrel the shameless man is the greater, as he will not refrain
from using any abuse or device.
"Beware of him who regards not his reputation"
416. மவட்க ் மகட்டவன் ஊருக்குே் மேரியவன் .
One who is lost to all shame is the big man of the village. 397, 415.
417. மவட்க ் சிக்கி விட்டு மவளிே்ேட்ட மூளிக்கு முக்கொடு ஒரு
னகடொ?
When an utterly shameless woman appears in the public, is a veil all she
needs ? 379.
418. மவட்கை்தை விற் று அக்குலினள
அடக்கிக்மகொண்டுனேொகிறொன் .
He has sold his honour, and put it under his arm.
Said of one who has done a shameless thing which he tries to hide.
“Who hath horns in his bosom, let him not put them on his head."
Having sold his honor, he goes keeping the proceeds under his armpit.
Krishnaraj
419. தவய தவய தவரக்கல் , திட்டை் திட்டை் திண்டுக்கல் .
Abuse him and he will become a lasting stone, scold him and he will
become a flint.
A shameless fellow. Also used about one who in spite of all his injustice
prospers in this world.

Page 40 TAMIL PROVERBS. WICKEDNESS.

 THE WICKED INTENT ON WICKEDNESS.

420. கள் ளன் புை்தி திருட்டுன னல.

A thief's mind is on stealing. 529.
" III doers are ill thinkers."
421. மகடுவொன் னகடு நிதனே்ேொன் .
The wicked think only of wickedness. 422.
The bad thinks (of doing) bad. krishnaraj
422. ைொன் திருடி அ ல் வீடு ந ் ே ொட்டொன் , கூை்திக்கள் ளன்
மேண் ொதிதய ந ் ேொன் .
He who is a thief himself can't trust his neighbour, and he who keeps a
concubine can't trust his wife.
A wicked person cannot believe good of others.
" A thief thinks every man steals"
" He that does not speak truth to me does not believe me when I speak
truth."
" Do well and doubt no man ; do ill and doubt all men."
423. மூக்கதறயன் கதைனேொல் னேசுகிறொன் .
He speaks like the noseless man in the story.
A certain man who had no nose was always ridiculed in his village. To
make the other people as badly off as himself, he began at certain times to
praise God and to thank him that he had enabled him to see him. When he
thus burst out in loud praise, people gathered round him, and asked what
they should do to see God. His advice was, that they should cut off their
noses. This they did one after another. And though they could not see
God, they pretended that they could out of very shame. Thus wicked
people will try to draw good people over to their own wicked ways.
" A hog that is bemired, endeavours to bemire others."

THE DOER OF GREAT EVILS, WILL NOT FEAR TO COMMIT SMALLER ONES.

424. ஆை்ைொனளொடு மேொகிறவனுக்கு அக்கொள் ஏது, ைங் க சி ்

ஏது?
What is an elder or a younger sister to him who lies with his own mother?
408, 3593.
425. மகொதலக்கு அஞ் ொைவன் ேழிக்கு அஞ் சுவொனொ?
Will he be afraid of blame, who is not afraid of committing murder?
426. தல முழிங் கின ொைொவுக்கு கதுவு சுண்டொங் கி.
To a mother who has swallowed a mountain, a door is but a bit of
seasoning.
சுண்டொங் கி = seasoning. Trifle, small.
To a mother who swallowed a mountain, a door is a trifle. Krishnaraj
427. ொரியை்ைொதள மேண்டு பிடிக்கிறவனுக்கு பூ ொரி
மேண் ொதி எ ் ொை்திர ் .
What is the priest's wife to him, who seduces the Goddess of Small-pox
herself?

WICKEDNESS. 47
HE WHO COMMITS SMALL EVILS, WILL SOON COMMIT GREAT ONES.

428. கடுகு களவு ் களவுைொன் , கர்ே்பூரக் களவு ் களவுைொன் .

Theft of mustard is theft, and theft of camphor is theft.
Camphor is sacred, and used in the worship of all the gods.
" Sin is sin whether big or small."
429. கொதை அறுை்ைவன் கண்தணக் குை்தினொலு ் குை்துவொன் .
He who cuts off the ears of a person, may also stab his eyes.
" Small faults indulged are little thieves, that let in greater."
430. தகதய உதடை்துவிட்டவன் ைதலதய உதடை்ைொலு ்
உதடே்ேொன் .
He who breaks one's hand, may also break one's head.
" He that will steal an egg, will steal an ox."
431. இன் தறக்கு இதல அறுை்ைவன் நொதளக்கு குதல
அறுக்க ொட்டொனொ?
Will not he who steals leaves to-day, steal a cluster of fruit tomorrow?
To do a little evil will lead to doing greater. Or, said of one who is
overanxious to see the result of his labour. In this case: ொட்டொன் for
ொட்டொனொ.
" He who hath done ill once will do it again.
432. இன் தறக்கு சின் னதுக்கு வந்ைது, நொதளக்குே் மேரிதுக்கு
வரு ் .
He who came for a little to-day, will come for a big thing tomorrow.
Said often by mothers to their children.
11 He that will steal a pin will steal a better thing."
Cf. 424ff. 2013ff.

KILL EVIL AT ITS VERY BIRTH.

433. குட்டிே்ேொ ் தே அடிை்ைொலு ் , குற் றுயிரொய் விடே்னேொகொது.

Though it be only a young snake you beat, it won't do to leave it half dead.
434. தீ மிஞ் தவை்ைொலு ் , ேதக மிஞ் தவக்கே்ேடொது.
Though you may cherish fire to excess, don't cherish hatred to excess (but
kill it at once). 454.
Though the flame is excessive, do not hold enmity in excess.
Though the flame (cause of enmity) is excessive, douse the flame of
enmity. Krishnaraj
435. ஜொண் ேொ ் ேனொலு ் குழை்ைடி னவண்டு ் .
Though the snake be only a span long, a stick a cubit long is needed to kill
it.
436. ேொ ் தே முட்தடயினல, புலிதய குட்டியினல
மகொல் லனவண்டு ் .
A snake must be killed while in the egg, and a tiger while it is young.
" Destroy the lion while he is but, a whelp." Whelp: the young of the dog,
or of the wolf, bear, lion, tiger, seal, etc.
437. முதளயில் கிள் ளொைதை முற் றினொல் , னகொடொலிமகொண்டு
மவட்ட னவண்டு ் .
What is not nipped at the bud but left to mature, will have to be felled
with an axe. 3299.
Neglected evil is hard to destroy.
“Nip it in the bud.” This is a common saying. Krishnaraj

MISCELLANEOUS PROVERBS ABOUT WICKEDNESS.

438. அை னுக்கு (vulgar: அைதவக்கு) ஆயிர ் ஆயிசு.

A vile man lives a thousand years. 446.
" A bad thing never dies." " An ill stake standeth longest."
" A creaking door hangs on its hinges."
அை ன் or அைதவ = ataman = Low, mean, vile person.
Nice guys finish last. Krishnaraj
439. அந்ை ஊர் ண் ம ரிக்கனவ, ைன் தன றந்துவிட்டொன் .
As soon as he put his foot on the soil of that village, he went to the bad.
Having stepped on the soil of that town, he forgot himself.
It means that the said person forgot his origin and circumstances and
became a new Avatar (became a new person). Krishnaraj
440. அவ ொரி என் று ஆதனன னல ஏறலொ ் , திருடி என் று
மைருவில் வரலொ ொ?
A prostitute may ride an elephant in the streets, but can a thief come into
the street?
Some sins are condoned.
" No law for lying"
441. ஆகொை னவதளயில் பிள் தள பிறந்ைொல் , அே்ேதனயு ்
ஆை்ைொதவயு ் மகொல் லுன ஒழிய, ேஞ் ொங் க ் ம ொன் ன
ேொர்ே்ேொதன என் ன ம ய் யு ் ?
If a child is born at an inauspicious time though he ruins both his father
and mother, what harm can he do to the Brahmin
who tells his horoscope? 112.
Said in mockery of a wicked person who invokes all kinds of evil on those
whom he hates.
Your life is the fruit of your own doing. You have no one to blame but yourself.
Joseph Campbell
Here is a hint past Karma is the cause of the present. Krishnaraj
442. எட்டுே்ேடி அரிசி ஒரு கவொள ் , ஏழு ஊர் ண்தட ஒரு
சி ் ொள ் .
 Eight measures of rice is only a mouthful to her, and the quarrels of seven
villages make her jump with joy. 450.
A description of a shrew.
சி ் ொள ் = cimmāḷam =Exhilaration, mirth.
443. ஏண்டி ேொட்டி ஞ் ள் குளிை்ைொய் (என் றொல் ), ேதழய
நிதனே்பு அடொ னேரொண்டி!
If the grandson asks, O, old woman, why are you adorning your body with
saffron? she replies, my grandson my old
passions have returned. 459.
After losing her husband or getting somewhat old, a woman should not
adorn herself with saffron. If she does, it shows that she wants to attract
men. Used of hidden vice that springs up again.
ஞ் ள் = Turmeric in everyday use. It is not saffron but is used in the
place of saffron. My explanation is that married woman use turmeric paste
on the body as skin toner and skin lightener. The widow in question used
it probably pursuant to the earlier practice. Krishnaraj
444. ஐனயொ என் றொல் ஆறு ொ ை்துே் ேொவ ் சுற் று ் .
If I pity you, six month's sin will surround me. 461.
To pity a wicked person and forbear with him is considered a great sin.
" If you pity rogues, you are no great friend of honest men."

WICKEDNESS. Page 49

445. கதடமகட்ட மூளிக்குக் னகொே ் மகொண்டொட்ட ் .

Anger is fun to a wicked woman.
கதடமகடுைல் = groveling wretchedness.
மூளி = defective person. Ugly woman, a term of abuse.
Anger is celebration for a wretched ugly woman. Krishnaraj
446. கள் ளிக்கு நொடு எல் லொ ் கொடு.
The Kalli weed (Euphorbia) grows all over the country. 438.
" Weeds grow apace." ' III weeds groiv fast."
For the weed, the country is forest. Krishnaraj
447. கொல ் கண்ட மேரு ் ொளி.
He is a bandycoot who has seen many days.
A bandycoot is a large animal of the rat tribe very strong and cunning.
Used of a knowing rascal.
448. கொலங் மகட்டுக் கருே்புனகொழி மவள் தளமுட்தட
இடுகிறது.
The black hen that wasted its time lays a white egg.
This is not exactly a proverb. Used about the present evil age (Kaliyuga).
449. குரங் கு புண் ஆறொது.
A monkey's wound never heals.
A monkey is too restless to let its wounds heal, and so the human race
through its constant activity in wickedness cannot amend its ways. A
philosophical saying.
450. ைண்டுக்கு மரொட்டி சுட்டுனேொடுகிறவள் .
She makes bread for the army. 442.
i.e., She is a camp follower, a term of abuse.
451. திருட்டுே்ேயல் கலியொணை்தில் முடி ்சு அவிழ் க்கிறவன்
மேரியைன ் .
At the marriage of a thief the pick-pocket is the best-man.
If the master is a wicked man, he will have servants still worse.
452. திருட்டுக்கு நவ ணி.
In thieving he shines like the Nine Gems.
A capital rogue. A first class scamp. The Nine Gems were nine learned men
in the court of Vikramaditya the Great.
453. னைளுக்குக் மகொடுக்கினல விஷ ் , னைவடியொளுக்கு
உட ் பினல விஷ ் , உனக்னகொ ர்வொங் க ் விஷ ் .
Scorpion has poison in its tail, harlot in her body, but as to you, your whole
body is poison!
An expression of contempt for a wicked person.
454. மநருஞ் சிமுள் தைை்ைொலு ் , குனிந்து பிடுங் கனவண்டு ் .
If a thorn runs into the foot, one must stoop to take it out. 434.
Be careful even with little evils. If a mean fellow abuses you, bear it
humbly.
455.மநருே்தேக் கண்டு மிதிை்ைொலு ் சுடு ் , கொணொ ல்
மிதிை்ைொலு ் சுடு ் .
Whether you tread on fire knowingly or unawares, it will burn.
Evil is evil whether seen or not.

Page 50 TAMIL PROVERBS.

456. ேொ ் பு ஆட்டி ேொ ் பினல ( ொவு), கள் ளன் களவினல ( ொவு).

(Death) comes to the snake who has lived as a snake, and to the thief who
has lived as a thief. 207.
As one lives, so will he die.
" The wolf must die in its own skin."
Or ேொ ் ேொட்டிக்குே் ேொ ் பினல ொவு, கள் ளனுக்கு களவினல
ொவு (or கழுவினல) ொவு.
Death come to the snake-charmer from his snake, and to the thief from his
theft (or on the impaling tree).
i.e., Retribution follows a person from his own wickedness.
457. பிளிய ரை்தில் ஏறினவன் ேல் கூசினொல் இறங் குவொன் .
He who has climbed a tamarind tree will come down when his teeth are
set on edge.
People will do evil as long as they can. The fruit of the tamarind tree is
proverbially sour.
458. னேொக்கிரி (or முரட்டு) ைனை்துக்கு முைல் ைொ ் பூல ்
மகொடுக்கனவண்டு ் .
We must honour the great rogue by giving him betel first.
He is to be marked out as the worst rogue.
459. னேொன னியதனை் ைொ ் பூல ் தவை்து
அதழை்ைதுே்னேொல.
Like recalling Sani (the planet Saturn) by giving him betel.
The folly of re-instating a bad servant helper, or friend. Only harm will
come of it. Sani is the most malignant of all the heavenly bodies.
460. னேொன சுரை்தைே் புள் ளி இட்டு அதழை்ைதுனேொல் .
Like bringing a fever back again by giving tamarind. 459, 742.
Refers to difficulties one has got over, but in which one wilfully entangles
himself again. Specially used of evil habits, given up for a time and then
resumed.
" Misfortunes when asleep are not to be awakened."
461. முகை்தினல முழிை்ைொலு ் , மூன் று நொதளக்கு ் ன ொறு
அகே்ேடொது.
If you look into the face (of a wicked person) you will not get.
food for three days. 444.
462. முே்ேது ் னேொய் , மூன் று ைள் ளினவள் னேொல னேசுகிறொள் .
She speaks like an experienced person who has passed her thirtieth year,
and given up the three restraints. 321, 443.
The three restraints are modesty, shame, vanity (மவட்கஞ் சிக்கி
வீறொே்பு). 321.
மவட்கஞ் சிக்கி = Want of modesty. வீறொே்பு = Vanity.
Past thirty, she speaks having given up three. She is past 30 years of age
and gave up three qualities: modesty, shame and arrogance. Krishnaraj
463. வர வர ொமியொர் கழுதைனேொல் ஆனொள் .
The mother-in-law became gradually like an ass.
Said of a person who becomes worse and worse in evil-doing chiefly
through envy.

PRIDE AND ARROGANCE= மகர்வ ் , அடங் கொத . Page 51

464. அடங் கொே் ேொ ் புக்கு ரொஜொ மூங் கில் ைடி.

A bamboo stick is the king of an insolent snake.
" Restive horses must be roughly dealt with."
465. அடுை்ை வீட்டுக்கொரனுக்கு அதிகொர ் வந்ைொல் , அண்தட
வீட்டுக்கொரனுக்கு இதர ் ல் .
If their neighbour is promoted to authority the people next door will be in
for all the noise.
" A great lord is a bad neighbour."
When the next door homeowner (neighbor) acquires authority (power),
the neighbouring homeowner creates a hubbub. Krishnaraj
466. அடுை்ை வீட்டுக்கொரனுக்கு அதினயொக ் வந்ைொல் , அண்தட
வீடு குதிதரலொய ் .
If a neighbour is fortunate he will buy up the next house for a stable.
He will oppress his neighbours as king Ahab oppressed Naboth. (1 Kings
21.)
467. அவரொ சுறுக்னக, அரிவொள் தண கருக்னக.
Is he sharp? Is the kitchen knife sharp?
Used ironically by a wife to describe the ability of her husband, if he is
arrogant. Or said of a wicked man who says that in future he will do right.
Is he keen, the kitchen knife is sharp?
Is the man of the house as sharp as the kitchen knife? Said in the spirit of
satire and irony. Krishnaraj
468. அவனுக்கு ஆகொ ் மூன் றுவிறல் கதட (அளவு).
To him the sky is only three fingers above him (or long).
Said of an exceedingly proud person.
" He is on the high ropes."
469. அறுை்துக்மகொண்டைொ ் கழுதை, எடுை்துக்மகொண்டைொ ்
ஓட்ட ் .
It seems that the ass broke loose and took to its heels.
Said of a stupid and obstinate fellow who suddenly leaves his home or his
work and runs away.
" Who drives an ass, and leads a whore, hath pain and sorrow evermore."
470. ஆர் அடா, விட்டது மானியம் ? நானன விட்டுக்ககாண்னடன்
மானியம் !
What, you fellow, who gave you that property ? I have given it to myself!
Said of one who does things as seems proper to him. Or of an inferior,
who takes undue authority on himself.
471. இருந்த நாள் எல் லாம் இருந்துவிட்டு, ஊர்ப் பறையனுக்குத்
தாறர வார்த்து னபால.
Like keeping it all this time and at last giving it as a present to a village-
Pariah. 503.
Said of one who, in his foolish pride, keeps some valuable too long,
because he can't get the price for it he wants, and of one who will not give
his daughter in marriage because he cannot get a sufficiently wealthy
bridegroom for her, and at last finds that the girl has been seduced.
" Better to bow than break."
Staying put all these days (and) like losing it to the Pariah. (Pariah is
derogatory word attributed to a Dali (the oppressed) Krishnaraj
ைொதரவொர்-ை்ைல் tārai-vār- = 1. To make gifts by pouring water on the
right hand of the donee; 2. To lose, as property;
மைொதலை்துவிடுைல் . அவன் ைன் ம ொை்துக்கதளை்
ைொதரவொர்ை்துவிட்டொன் . Tamil lexicon

Page 52 TAMIL PROVERBS.

472. உன் றனக் ககாடுப்னபனன ஒரு காசு, உன் னனாடு னபாச்சுது

புரட்டாசி.
Do you think I will give you a coin with you the month of September is
gone.
During the month of Purattasi (September October) Vaishnava mendicants
receive large presents, but when the month is over they may not expect
much. Said to remind an inferior who arrogantly magnifies his claims on
the respect and help of others that he can't have all he wants.
Would I give you a coin, (now that I know) Puratasi (the month of giving)
has gone with you. Krishnaraj
473. ஒழுங் கு ஒரு பணம் , சளுக்கு (டம் பம் ) முக்கால் பணம் .
For outward show a whole coin, and for vanity three quarters of a coin.
1643.
Decorum (earns) one coin, and Vanity (earns) three-quarters of a coin.
ஒழுங் கு = oḻuṅku = Good conduct, propriety, decorum. சளுக்கு =
Foppishness, Vanity
474. கட்டுக்கு அடங் காப் பிடாரி.
A scamp who does not submit to rules!
Used about an unmanageable child or person.
475. குருவுக்கு மிஞ் சின சீஷன் .
A disciple greater than his Spiritual Guide (Guru}. 479, 1391.
Said of a proud and insolent fellow.
A Sisya (disciple) excels (more in ridicule) his Guru. Krishnaraj
" A halter and a rope for him that will be pope without all right and
reason."
476. சுண்டக்காய் சுண்டக்கானய, எனக்கு முந்தி
வந்திருக்கிைானய?
A Shunda fruit (Solanum) is but a Shunda fruit (i.e , small and insignificant)
; how have you come before me ?
Said by a big man in contempt of a humble person.
477. கசாருக்கிக்கிடந்த அகப்றபயும் னசாறு அள் ளப்
புைப்பட்டது.
The ladle that was stuck in the thatch as useless has begun to scoop up
rice.
Said of a person who has been overlooked or not thought of, but who
suddenly makes his appearance with an air of injured dignity.
The stuck ladle has proceeded to scoop rice. Krishnaraj
478. டம் மாரக்காறளனபால் அறலயானத.
Do not go about like a noisy young bullock.
Said of an unruly person.
479. தடிக்கு மிஞ் சின மிடா.
He is a pot that is greater than a ''stick! 475.
Pot greater than the stout stick. Krishnaraj