êçɯ éÙ´ªˆ (THE PRAISE OF GOD)

æê· �ëõ åʪ…ë©õÙ¦ áëÚ

èêéÕ �뱆ô äõ‹. (1)

åʪˆ¨ê¯ å©õÙ¦ æê·ª‡ë æ‚Ãè‡çðÙê¨

…êÙÖ‚‰¨êÚÕôï.

戆èÙ© äõê¦ êçɇù æ‚Ãè‡çðÙê¨ …êÙÖ‚‰¨êÚÕôˆ.

As all letters have the letter A for their first, so the world has the eternal

God for its first.

ê±ôëïÙ õÙð èð…ïÕ…êÙ© éÙõôÚéÙÕ

î±ôÙ¯ …ëÙ¸Ùæ« åïÚÕ. (2)

ˆ�ð æôÚÉ é‚éÙê éÚù°‹¦ ó‡ô镇çð î©õ ëÚ‰é‚ê‡ùª

…ëÙ¸Ùì© ó‰ÃèÙ·ÙïÙ© æé« ê±ô ê©éÚðÚïÙ© áêÚð èðÕ

åÕï?

What profit have those derived from learning, who worship not the good

feet of Him who is possessed of pure knowledge?

ìõ«ìÚ‡í ÷êÚïÙÕ ìÙâ‚ †í«−ëÙ«

îÚõìÚ‡í îÛŠéÙ´ éÙ«. (3)

æÕè·ÚÕ æêìÙêÚð ìõ·Ú© éÛ±ôÚ‰¨‹¦ êçÉùÚÕ íÚô−ë ëÚ‰é‚

ê‡ù ó‡çéÚçÙì© îÚ‡ï¨êÚÕôé«, óÕè äõêÚ© îÚ‡õªˆ

éÙ´ éÙ«.

Those who are united to the glorious feet of Him occupies swiftly the flower

of the mind, shall flourish in the highest of worlds ( heaven )

†éÖŠë© †éÖçÙ‡ì óõÙÕæ‚ †í«−ëÙ«¨‹

ðÙÖŠ¦ 󊦇è óõ. (4)

éÚ‰¦Ž …éŒÃŽ ó©õÙë êçÉùÚÕ ëÚ‰é‚ê‡ùà …èÙ‰−ëÚ îÚ‡ï

¨êÚÕô髨‹ åÆèÙˆ¦ åμéÚçªëÚǦ ˆÕè¦ ó©‡õ.

To those who meditate the feet of Him who is void of desire or aversion,

evil shall never come.

ó‰¯†í« ó‰éÚ‡ï�¦ †í·Ù ó‡ôéÕ

…èÙ‰¯†í« Žê´Ž·Ú−ëÙ« ìÙ®Š. (5)

êçÉùÚÕ äÖ‡ìà Žê‡¸ éÚ‰¦èÚ æÕŽ …íǪˆêÚÕôé·Úç¦,

æôÚðÙ‡ìðÙ© éÚ‡ù�¦ ó‰ é‡ê éÚ‡ï�¦ †í«éëÚ©‡õ.

The two-fold deeds that spring from darkness shall not adhere to those who

delight in the true praise of God.

…èÙôÚéÙðÚ© ò−ˆéÚªëÙÕ …èÙ³ëÛ« öʨê

…îôÚîÚÕôÙ« îÛŠéÙ´ éÙ«. (6)

ò¦…èÙôÚ éÙðÚõÙêà èÚô¨‹¦ †é®‡êê‡ù æéÚªë

ó‡ô镇çð

…èÙ³ð±ô öÊ¨ê …îôÚðÚ© îÚÕôé«, îÚ‡õ …è±ô î©éÙ´¨‡ê

éÙ´é«.

Those shall long prosper who abide in the faultless way of Him who has

destroyed the five desires of the senses.

ë廓é‡ì ó©õÙëÙÕ ëÙ¯†í«−ëÙ«¨ ê©õÙ©

ìï¨êé‡õ ìÙ±ô© æ·Úˆ. (7)

ë廓 öÃŽ‡ì ó©õÙë ë‡õ镇çð ëÚ‰é‚ê‡ùà …èÙ‰−ëÚ

îÚ‡ï¨êÚÕô髨‹ æ©õÙì©, ì±ô髨‹ ìï¨êé‡õ‡ð ìÙ±ô

�‚ðÙˆ.

Anxiety of mind cannot be removed, except from those who are united to

the feet of Him who is incomparable.

æôéÙ¸Ú æ−ëâÕ ëÙ¯†í«−ëÙ«¨ ê©õÙ©

èÚôéÙ¸Ú î󻑩 æ·Úˆ. (8)

æô¨êçõÙê éÚù°‹¦ êçÉùÚÕ ëÚ‰é‚ê‡ùà …èÙ‰−ëÚ

îÚ‡ï¨êÚ

Õô髨‹ æ©õÙì©, ì±ôé« …èÙ‰Á¦ óÕè�ìÙêÚð ì±ô¨

êç©ê‡ù¨ êç¨ê �‚ðÙˆ.

None can swim the sea of vice, but those who are united to the feet of

that

gracious Being who is a sea virtue.

†êÙùÚ© …èÙôÚðÚ© ‹âìÚõ†é åÖ‹âªëÙÕ

ëÙ‡ù éâ°êÙª ë‡õ. (9)

†ê®êÙë …íéÚ èÙ«¨êÙë êÖ �ëõÚðï †èÙ© åÖ‹â°ê‡ù

ä‡çð êçÉùÚÕ ëÚ‰é‚ê‡ù éâ°êÙëé·ÚÕ ë‡õê¯ èðÕ±ô

‡éêùÙ‹¦.

The head that worships not the feet of Him who is possessed of eight

attributs, is as useless as a sense without the power of sensation.

èÚôéÚà …艰êç© îÛ−ˆé« îÛªëÙ«

ó‡ôéÕ æ‚†í·Ù ëÙ«. (10)

ó‡ô镇çð ëÚ‰é‚ê‡ùà …èÙ‰−ëÚ îÚ‡ï¨êÚÕôé«

èÚôéÚðÙêÚð

…è·Úð êç‡õ¨ êç¨ê �‚�¦; ì±ôé« êç¨ê �‚ðÙˆ.

None can swim the great sea of births, but those who are united to the

feet of God.

éÙÕ íÚôÃŽ (THE EXCELLENCE OF RAIN)

éÙÕîÚÕŒ äõê¦ é¸°êÚ é‰ëõÙ©

ëÙÕæìÚ´ë¦ åՌⷱ èÙ±Œ. (11)

쇸 …è³ð äõê¦ éÙ´−ˆé‰éëÙ©, 쇸ðÙïˆ äõꪈ

éÙʦ

äðÚ«êÁ¨‹ æìÚ´ë¦ åÕŒ äâ·ª ë¨êëÙ‹¦.

By the continuace of rain the world is preserved in existence; it is therefore

worthy to be called ambrosia.

ˆÃèÙ«¨‹ª ˆÃèÙð ˆÃèÙ¨êÚª ˆÃèÙ«¨‹ª

ˆÃèÙð ˆ�ä¦ ì‡¸. (12)

äÖè髨‹ªë¨ê äâÉà …èÙ‰¯ê‡ù éÚ‡ùéÚªˆª

ë‰é†ëÙŠ,

艋éÙ«¨‹ª ëÙ•¦ ã« äâéÙê ó‰Ãèˆ ì‡¸ðÙ‹¦.

Rain produces food, and is itself food.

éÚÖóÕŒ …èÙ³ÃèÚÕ éÚ·ÚîÛ« éÚð•õꪈ

ä¯îÚÕŒ ä籌¦ èíÚ. (13)

쇸 …è³ðÙì© …èÙ³èŠìÙïÙ©, êç© œ´−ë æêÕô äõêìÙê

ó‰−ˆ¦ èíÚ ä¯†ù îÚ‡õªˆ îÚÕŒ äðÚ«ê‡ù 鉪ˆ¦.

If the cloud, withholding rain, deceive (ourhopes) hunger will long give

distress

in the sea-girt spacious world.

÷·ÚÕ ä¸Ùæ« ä¸é« Žð…õÕ•¦

éÙ·Ú éù°‹ÕôÚ¨ êÙ©. (14)

쇸 åÕ•¦ é‰éÙ³ éù¦ ‹ÕôÚéÚ®çÙ©,

(äâÉÃ…èÙ‰¯ê‡ù äÖçÙ¨‹¦) ä¸é‰¦ ÷«…êÙÖŠ

ä¸ìÙ®çÙ«.

If the abundance of wealth-imparting rain diminish the labour of the plough

must cease.

…êŠÃèˆ�ä° …ê®çÙ«¨‹² íÙ«éÙ³ì± ôÙ°†ê

åŠÃèˆ�ä¦ å©õÙ¦ 쇸. (15)

…è³ðÙì© éÙ´‡é¨ …ꊨêé©õˆ¦ 쇸; 쇸 ó©õÙì©

éù¦ …ꮊ …îÙ−ë髨‹ª ˆ‡âðÙ³ æμéÙ†ô êÙ¨ê é©õˆ¦

쇸 ðÙ‹¦.

Rain by its absense ruins men; and by its existence restores them to

fortune.

éÚ�¦èÚÕ ˆùÚéÛ¸ÚÕ æ©õÙ©ì± ôÙ°†ê

è�¦Ž© ë‡õêÙÖŽ æ·Úˆ. (16)

éÙïªëÚõÚ‰−ˆ 쇸ªˆùÚ éÛ´−ëÙ© æ©õÙì©, äõêªëÚ©

ö·ôÚÉ

ðÚ·ÙêÚð è�¦Ž©õÚÕ ë‡õ‡ð�¦ êÙâ �‚ðÙˆ.

If no drop falls from the clouds, not even the green blade of grass will be

seen.

…êçǦ ëÕîÛ«‡ì ‹ÕŒ¦ ëŠ−…ë¸ÚõÚ

ëÙÕî©êÙ ëÙêÚ éÚ‚Õ. (17)

†ìê¦ êçõÚõÚ‰−ˆ îÛ‡·¨…êÙÖŠ æëïÚçªëÚ†õ …è³ðÙì©

éÚŠ

ìÙïÙ©, …è·Úð êçǦ ëÕ éù¦ ‹ÕôÚà †èÙ‹¦.

Even the weatlh of the wide sea will be diminishsd, if the cloud that has

drawn (its waters) up gives them not back again (in rain).

íÚôÃ…èÙŠ ší‡ï …í©õÙˆ éÙï¦

éô¨‹†ì© éÙ†ïÙ«¨‹¦ ñÖŠ. (18)

쇸 …è³ðÙì© †èÙ‹ìÙïÙ© óμÉõêªëÚ© éÙ†ïÙ«¨êÙê

î程¦

ëÚ‰éÚ¸Ùɦ î‡ç…èôÙˆ; îÙ¯ é¸ÚèÙŠ¦ î‡ç…èôÙˆ.

If the heaven dry up, neither yearly festivals, nor daily worship will be

offered

in this world, to the Celestials.

ëÙï¦ ëé¦ó·ÖŠ¦ ë°êÙ éÚðÕäõê¦

éÙï¦ é¸°êÙ …ëïÚÕ. (19)

쇸 …è³ðéÚ©‡õðÙïÙ©, ó−ëà …è·Úð äõêªëÚ©

èÚô«…èÙ‰®Š²

…í³�¦ ëÙï�¦, 릅èÙ‰®Š² …í³�¦ ëé�¦ ó©‡õðÙ‹¦.

If rains fall not, penance and alms-deeds will not dwell within the spacious

world.

îÛ«óÕŒ æ‡ìðÙˆ äõ…êïÚÕ ðÙ«ðÙ«¨‹¦

éÙÕóÕŒ æ‡ìðÙˆ öÊ°‹. (20)

åÃè‚Ãè®ç髨‹¦ îÛ« ó©õÙì© äõêéÙ´‡ê î‡ç…èôÙˆ

åÕôÙ©, 쇸 ó©‡õðÙïÙ© öʨê�¦ îÚ‡õ…èôÙì© †èÙ‹¦.

If it be said that the duties of life cannot be discharged by any person

without

water, so without rain there cannot be the flowing of water.

îÛªëÙ« …艇ì (THE GREATNESS OF ASCETICS)

öʨꪈ îÛªëÙ« …艇ì éÚÊÃ誈

†éÖŠ¦ è•é© ˆâÚÉ. (21)

öʨêªëÚ© îÚ‡õªˆ îÚÕŒ 豌éÚ®çé«êùÚÕ …艇ì‡ð²

íÚô−ë

ëÙêà †èÙ±ôÚ¨ ÔŒé†ë ™�©êùÚÕ ˆâÚéÙ‹¦.

The end and aim of all treatise is to extol beyond all other excellence, the

greatness of those who, while abiding in the rule of conduct peculiar to

their

state, have abandoned all desire.

ˆô−ëÙ« …è‰‡ì ˆ‡â¨ÔôÚÕ ‡éðªˆ

óô−ëÙ‡· åÖâÚ¨…êÙÖ ç±Œ. (22)

豌¨ê‡ùª ˆô−ëé«êùÚÕ …艇ì‡ð æù−ˆ ÔŒë©,

äõêªëÚ©

óˆé‡·ðÚ© èÚô−ˆ óô−ëé«ê‡ù åÖâÚ¨ êâ¨êÚŠé‡ëÃ

†èÙÕôˆ.

To describe the measure of the greatness of those who have forsaken the

two-

fold desires, is like counting the dead.

ó‰‡ì é‡ê…ë·Ú−ˆ ñÖŠæô¦ šÖçÙ«

…艇ì èÚô°êÚ±Œ äõ‹. (23)

èÚôÃŽ éÛŠ åÕèï†èÙ© ó·Ö‚·ÖçÙê ä¯ù‡éêùÚÕ

ÔŒèÙŠ

ê‡ù á·Ù³−ëôÚ−ˆ æôª‡ë †ì±…êÙÖçé·ÚÕ …艇ì†ð

äõê

ªëÚ© äð«−ëˆ.

The greatness of those who have discovered the properties of both states

of

being, and clothed themselves in virtue, shines froth on earth (beyond all

others)

ä·…ïÕ•¦ †ëÙ®‚ðÙÕ ã‡·−ˆ¦ êÙÃèÙÕ

é·…ïÕ•¦ ‡éÃèÚ±†êÙ« éÚªˆ. (24)

æôÚÉ åÕ•¦ ê‰éÚðÚïÙ© ò¦…èÙôÚêùÙêÚð ðÙ‡ïê‡ù

æç¨êÚ¨

êÙ¨ê é©õéÕ, †ìõÙï éÛ®‚±‹ éÚ‡ë †èÙÕôéÕ.

He who guides his five senses by the hook of wisdom, will be in the world

of heaven.

ò−ëéÚªëÙÕ á±ô© æê©éÚ�¦Ž ùÙ«†êÙìÙÕ

ó−ëÚ·†ï íÙÇ° ê·Ú. (25)

ò−ˆ ŽõÕêùÙõÙ‹¦ á‡íê‡ù ö¸Úªë镇çð é©õ‡ì¨‹,

éÙ•

õêªëÙ·ÚÕ ë‡õéïÙêÚð ó−ëÚ·†ï †èÙˆìÙï íÙÕŒ áéÙÕ.

Indra the king of the inhabitants of the spacious heaven, is himself, a

sufficient

proof of the strength of him who has subdued his five senses.

…íð±ê·Úð …í³éÙ« …è·Úð« íÚôÚð«

…íð±ê·Úð …í³êõÙ ëÙ«. (26)

…í³é뱋 扇ìðÙï …íð©ê‡ù² …í³ð é©õ醷

…è·Ú†ðÙ«.

…í³é뱋 æ·Úð …íð©ê‡ù² …í³ðìÙ®çÙëé« íÚ±†ðÙ«.

The great will do those things which is difficult to be done; but the mean

can

not do them.

�‡éöùÚ øŒã‡í îÙ±ô…ìÕŒ ò−ëÚÕ

é‡ê…ë·ÚéÙÕ ê®†ç äõ‹. (27)

�‡é öùÚ øŒ ã‡í îÙ±ô¦ åÕŒ …íÙ©õÃ芦 ò−ëÕ

é‡êê‡ù

�¦ á·Ù³−ˆ æôÚð é©õ镇çð æôÚéÚ© ä¯ùˆ äõê¦.

The world is within the knowlegde of him who knows the properties of

taste,

sight, touch, hearing and smell.

îÚ‡ô…ìÙ¸Ú ìÙ−ë« …艇ì îÚõªˆ

ì‡ô…ìÙ¸Ú êÙ®‚ éÚŠ¦. (28)

èðÕ îÚ‡ô−ë …¸Ù¸ÚêùÚ© é©õ íÙÕ†ôÙ·ÚÕ …艇ì‡ð,

äõêª

ëÚ© æ¸ÚðÙì© éÚù°‹¦ æé«êÁ‡çð ì‡ô…ìÙ¸Úê¯

êÙ®‚éÚŠ¦.

The hidden words of the men whose words are full of effect, will show their

greatness to the world.

‹â…ìÕ•¦ ‹Õ†ôôÚ îÚÕôÙ« …é‹ùÚ

êâ†ì�° êÙªë© æ·Úˆ. (29)

î©õ èÖŽêùÙêÚð ì‡õðÚÕ†ì© ÷ôÚîÚÕô …è·Ú†ðÙ« ö‰

êâÃ

…èÙʆë áðÚ•¦ íÚï¦ …êÙÖŠ êÙªë© æ·ÚëÙ‹¦.

The anger of those who have ascended the mountain of goodness, though

it

continues but for moment, can be resisted.

æ−ëâ« åÕ†èÙ« æô†éÙ«ì± …ôμÉðÚ«¨‹¦

…í−ëÖ‡ì šÖ…çÙÊê õÙÕ. (30)

å©õÙ äðÚ«êùÚçªëÚǦ …í¦‡ìðÙï 扇ù †ì± …êÙÖŠ

öÊ‹

éëÙ©, æô†éÙ†· æ−ëâ« åïÃ芆éÙ« áé«.

The virtuous are truly called Anthanar; because in their conduct towards all

creatures they are clothed in kindness.

æôÕ éõÚ�Œªë© (ASSERTION OF THE STRENGTH OF VIRTUE)

íÚôÃŽñ•¦ …í©é�¦ ñ•¦ æôªëڥ䰋

á¨ê¦ åé†ïÙ äðÚ«¨‹. (31)

æô¦ íÚôÇè�¦ æùÚ¨‹¦; …í©éª‡ë�¦ æùÚ¨‹¦; á‡êðÙ©

äðÚ«¨‹ æªë‡êð æôª‡ëéÚç îÕ‡ìðÙïˆ †éŒ ðÙˆ?

Virtue will confer heaven and wealth; what greater of happiness can man

possess?

æôªëڥ䰋 á¨ê�¦ ó©‡õ æë‡ï

ìôªëõÚÕ ø°êÚ©‡õ †êŠ. (32)

ö‰é•‡çð éÙ´¨‡ê¨‹ æôª‡ëéÚç îÕ‡ìðÙ ó©‡õ;

æôª‡ëà †èÙ±ôÙì© ìôÃè‡ë éÚç¨ …êŠëÚðÙ ó©‡õ.

There can be no greater source of good than (the practice of) virtue; there

can

be no greater source of evil than forgetfulness of it.

ö©Ç¦ é‡êðÙÕ æôéÚ‡ï ãéÙ†ë

…í©Ç¦éÙ …ð©õÙÄ …íð©. (33)

…í³ð¨Ô‚ð é‡êðÙ©, å¨êÙ·âªëÙǦ éÚçÙì©

…í©ÇìÚç…ì© õÙ¦, æô²…íð‡õà †èÙ±ôÚ² …í³ð †éÖŠ¦.

As much as possible, in every way, incessantly practise virtue.

ì愈¨êÖ ìÙíÚõÕ áë© æ‡ïªˆæôÕ

á‹õ îÛ· èÚô. (34)

ö‰éÕ ëÕ ìïªëÚ© ‹±ô¦ ó©õÙëéïÙê ó‰¨ê †éÖŠ¦;

æô¦

æμéù†é; ì愈�³‡ì ó©õÙë ì±ô‡é á·éÙ·ª ëÕ‡ì

ä‡ç

ð‡é.

Whatever is done with a spotless mind is virtue; all else is vain show.

æʨêÙŒ æéÙ…é‹ùÚ óÕïÙ²…íÙ© îÙÕ‹¦

óʨêÙ óðÕôˆ æô¦. (35)

…èÙôÙ‡ì, á‡í, íÚï¦, êŠÄ…íÙ© áêÚð ó−ë îÙÕ‹

‹±ô°êÁ

¨‹¦ óç°…êÙŠ¨êÙì© æ鱇ô¨ ê‚−ˆ öÊêÚð†ë æôìÙ‹¦.

That conduct is virtue which is free from these four things; malice, desire,

anger

and bitter speech.

æÕôôÚéÙ¦ åÕïÙˆ æôÄ…í³ê ì±ôˆ

…èÙÕŒ°êÙ© …èÙÕôÙª ˆ‡â. (36)

ó‡ù¹·Ùê ä¯ùé« èÚ±êÙõªëÚ© èÙ«ªˆ¨ …êÙ¯ùõÙ¦ åÕŒ

åÖâÙì© æô¦ …í³ð †éÖŠ¦. 戆é äç© æ¸Ú�¦

êÙõªëÚ©

æ¸ÚðÙª ˆ‡âðÙ‹¦.

Defer not virtue to another day; receive her now; and at the dying hour she

will be your undying friend.

æôªëÙŒ óˆ…éï †éÖçÙ íÚéÚ‡ê

…èÙŒªëÙ†ïÙŠ ø«−ëÙÕ ó‡ç. (37)

è©õ¨‡ê² �ìÃè镦 æëÕ†ìõÚ‰−ˆ ø«−ˆ

…í©Ç†éÙ•ìÙêÚð æé«êùÚ‡ç†ð æôªëÚÕ èðÕ ó.`.ˆ åÕŒ

Ôô†éÖçÙ.

The fruit of virtue need not be described in books: it many be inferred from

seeing the bearer of a palanquin and the rider therein.

éÛ´îÙ¯ èçÙæ‡ì îÕôÙ±ôÚÕ æ.`.…ëÙ‰éÕ

éÙ´îÙ¯ é¸Úð‡ç¨‹° ê©. (38)

ö‰éÕ æô¦ …í³ðª ëéôÚð îÙ¯ ÷±èçÙëéÙŒ æôª‡ë²

…í³éÙ

ïÙïÙ©, 戆é æéÕ äç†õÙŠ éÙʦ îÙ¯ 鉦 èÚôéÚ

é¸Ú‡ð

æ‡ç¨‹¦ ê©õÙ‹¦.

If one allows no day to pass without some good being done, his conduct

will

be a stone to block up the passage to other births.

æôªëÙÕ é‰é†ë óÕè¦ì± …ô©õÙ¦

Žôªë Žêʦ óõ. (39)

æô…îôÚðÚ© éÙ´éëÕ èðïÙê é‰é†ë óÕèìÙ‹¦. æôª†ëÙŠ

…èÙ‰−ëÙì© é‰éï å©õÙ¦ óÕè¦ ó©õÙë‡é, Žêʦ

ó©õÙ

ë‡é.

Only that pleasure which flows from virtue is pleasure; all else is not

pleasure,

and it is without praise.

…íð±èÙõ †ëÙ‰¦ æô†ï ö‰é±‹

äð±èÙõ †ëÙ‰¦ è¸Ú. (40)

ö‰éÕ éÙ´îÙùÚ© �ð±íÚ †ì±…êÙÖŠ …í³ðªë¨êˆ æô†ì;

…í³ðÙì© êÙªˆ¨…êÙ¯ùª ë¨êˆ è¸Ú†ð.

That is virtue which each ought to do; and that vice which each should

shun.

ó©éÙ´¨‡ê (DOMESTIC LIFE)

ó©éÙ´éÙÕ åÕèÙÕ ó𩎇çð ›é«¨‹¦

î©õÙ±ôÚÕ îÚÕô ˆ‡â. (41)

ó©õôªëÚ© éÙ´èéïÙê² …íÙ©õà èŠêÚÕôéÕ æôªëÚÕ

óð©‡è

ä‡çð ›é«¨‹¦ î©é¸ÚðÚ© îÚ‡ô…èô ˆ‡â ðÙéÙÕ.

He will be called a (true) householder, who is a firm support to the virtuous

of

the three orders in their good path.

ˆô−ëÙ«¨‹¦ ˆμéÙ ë髨‹¦ óô−ëÙ«¨‹¦

ó©éÙ´éÙÕ åÕèÙÕ ˆ‡â. (42)

ˆô−ë髨‹¦ éôÚð髨‹¦ ëÕïÚ窆ë óô−ë髨‹¦ ó©õô¦

†ì±…êÙÖŠ éÙ´êÚÕôéÕ ˆ‡âðÙéÙÕ.

He will be said to flourish in domestic virtue who aids the forsaken, the

poor,

and the dead.

…ëÕŽõªëÙ« …ë³é¦ éÚ‰−…ëÙ¨ê© ëÙ…ïÕôÙ°‹

ò¦ŽõªëÙŒ ã¦è© ë‡õ. (43)

…ëÕŽõªëÙ«, …ë³é¦, éÚ‰ªëÚï«, �±ôªëÙ«, ëÙÕ åÕô

òé‡êðÚ

窈¦ æô…îôÚ ëéôÙì© †èÙ±Œë© íÚô−ë êç‡ìðÙ‹¦.

The chief (duty of the householder) is to preserve the five-fold rule (of

conduct)

towards the manes, the Gods, his guests, his relations and himself.

è¸ÚðÄíÚà èÙªˆ�Ö ä‡çªëÙðÚÕ éÙ´¨‡ê

é¸Ú…ðÄí© åĹÙÕŒ¦ ó©. (44)

…èÙ‰¯ †í«¨‹¦†èÙˆ è¸Ú¨‹ æÄíÚ² †í«ªˆ² …íõÉ …í³�¦

†èÙˆ 苪ˆ äÖè‡ë †ì±…êÙÖçÙ©, æμéÙ´¨‡êðÚÕ

öÊ°‹

åÆèÙˆ¦ ‹‡ôéëÚ©‡õ.

His descendants shall never fail who, living in the domestic state, fears vice

(in the auquisition of property) and shares his food (with others)

æÕŽ¦ æô•¦ ä‡çªëÙðÚÕ ó©éÙ´¨‡ê

èÖŽ¦ è𕦠æˆ. (45)

ó©éÙ´¨‡ê æÕŽ¦ æô�¦ ä‡çðëÙê éÚù°‹ìÙïÙ©, æ−ë

éÙ´¨‡êðÚÕ èÖŽ¦ è𕦠戆é ዦ.

If the married life possess love and virtue, these will be both its duty and

reward.

æôªëÙ±ôÚÕ ó©éÙ´¨‡ê ðÙ±ôÚÕ ŽôªëÙ±ôÚ±

†èÙö³Ã …èŒéˆ åéÕ. (46)

ö‰éÕ æô…îôÚðÚ© ó©éÙ´¨‡ê‡ð² …íǪëÚ éÙ´éÙïÙïÙ©,

æªë‡êðéÕ †éŒ …îôÚðÚ© …íÕŒ …èôªë¨êˆ åÕï?

What will he who lives virtueously in the domestic state gain be going into

the other, (ascetic) state.

óð©èÚïÙÕ ó©éÙ´¨‡ê éÙ´èéÕ åÕèÙÕ

�ð©éÙ‰¯ å©õÙ¦ ë‡õ. (47)

æôªëÚÕ óð©…èÙŠ ó©éÙ´¨‡ê éÙ´êÚÕôéÕ éÙ¸

�ð©êÚÕ

ôéÕ èõ ëÚôªëÙ·ÚǦ †ì¦è®Š éÚù°‹êÚÕôéÕ áéÙÕ.

Among all those who labour (for future happiness) he is greatest who lives

well in the household state.

á±ôÚÕ öʨêÚ æôïÚʨêÙ ó©éÙ´¨‡ê

†îÙ±èÙ·ÚÕ †îÙÕ‡ì ä‡çªˆ. (48)

ì±ô釷�¦ æô…îôÚðÚ© öÊê²…í³ˆ, ëÙ•¦ æô¦ ëéôÙë ó©

éÙ´¨‡ê, ëé¦ …í³éÙ‡·éÚç ìÚ¨ê é©õ‡ì ä‡çð

éÙ´¨‡êðÙ‹¦.

The householder who, not swerving from virtue, helps the ascetic in his

way,

endures more than those who endure penance.

æô…ïïà è®ç†ë ó©éÙ´¨‡ê æ.`.ˆ¦

èÚôÕè¸ÚÃèˆ ó©õÙðÚÕ îÕŒ. (49)

æô¦ åÕŒ íÚôÃèÚªˆ² …íÙ©õÃè®çˆ ó©éÙ´¨‡ê†ð ዦ;

æˆ

ɦ ì±ôéÕ è¸Ú¨‹¦ ‹±ô¦ ó©õÙì© éÚù°êÚïÙ© †ìǦ

éÙ´¨‡êðÙ‹¦.

The marriage-state is truly called virtue. The other state is also good, if

others

do not reproach it.

‡é𪈯 éÙ´éÙ°‹ éÙ´èéÕ éÙ•‡ô�¦

…ë³éªˆ¯ ‡é¨êà 芦. (50)

äõêªëÚ© éÙ¸†éÖ‚ð æô…îôÚðÚ© îÚÕŒ éÙ´êÚÕôéÕ,

éÙ•õ

êªëÚ© ä¯ù …ë³é�‡ôðÚ© ‡éªˆ ìëÚ¨êÊéÙÕ.

He who on earth has lived in the conjugal state as he should live, will be

placed among the Gods who dwell in heaven.

éÙ´¨‡êª ˆ‡âîõ¦ (THE GOODNESS OF THE HELP TO DEMOSTIC LIFE)

ì‡ïªë¨ê ìÙÖŽ‡çðÕ áê򻑱 …êÙÖçÙÕ

éùªë¨êÙ¯ éÙ´¨‡êª ˆ‡â. (51)

ó©éÙ´¨‡ê¨‹ ÷±ô î±èÖŽ ä‡çðéùÙêÚª ëÕ êâ镇çð

…èÙ‰¯ éùªˆ¨‹ª ë¨ê éÙ´¨‡ê î窈êÚÕôé†ù

éÙ´¨‡ê¨‹ª

ˆ‡â áéÙ¯.

She who has the excellence of home virtues, and can expend within the

means

of her husband, is a help in the domestic state.

ì‡ïìÙ®íÚ ó©õÙ¯êÖ ó©õÙðÚÕ éÙ´¨‡ê

å‡ïìÙ®íÚª ëÙðÚ•¦ ó©. (52)

ó©éÙ´¨‡ê¨‹ª ë¨ê î±èÖŽ ì‡ïéÚðÚç¦ ó©‡õðÙïÙ©,

ö‰é

•‡çð éÙ´¨‡ê †éŒ åμéùÉ íÚôÃŽ‡çðëÙïÙǦ èðÕ

ó©‡õ.

If the wife be devoid of demestic excellence, whatever (other) greatness be

possessed, the conjugal state, is nothing.

ó©õ…ëÕ ó©õé¯ ìÙÖèÙïÙ© ä¯ù…ëÕ

ó©õé¯ ìÙâÙ¨ ê‡ç. (53)

ì‡ïéÚ î±èÖŽ ä‡çðéùÙïÙ© éÙ´¨‡êðÚ© ó©õÙëˆ

åÕï? æé¯ î±èÖŽ ó©õÙëéùÙïÙ©, éÙ´¨‡êðÚ© ó‰Ãèˆ

åÕï?

If his wife be eminent (in virtue), what does (that man) not possess? If she

be

without excellence, what does (he) possess?

…èÖâÚ± …è‰−ë¨ê ðÙÉù ê±…èÕ•¦

ëÚÖ‡ì�Ö çÙêà …èôÚÕ. (54)

ó©éÙ´¨‡êðÚ© 걎 åÕ•¦ äŒëÚ îÚ‡õ ó‰¨êà …èôõÙ¦.,

…èÖ‡âéÚçà …艇ì�‡çð‡é †éŒ åÕï ó‰¨êÚÕôï?

What is more excellence than a wife, if she possess the stability of

chastity?

…ë³é− …ëÙ¸Ùæ¯ …êÙÊîÕ …ëÙÊ…ëÊéÙ¯

…è³…ðïà …è³�¦ 쇸. (55)

†éŒ …ë³é¦ …ëÙ¸ÙëéùÙ³ª ëÕ êâé‡ï†ð …ë³éìÙê¨

…êÙÖŠ …ëÙʈ ˆðÚ…õÊêÚÕôé¯ …è³ åÕôÙ© 쇸

…è³�¦!

If she, who does not worship God, but who on rising, worships her

husband

say, ''let it rain,'' it will rain.

ë±êÙªˆª ë±…êÙÖçÙ± †èâÚª ë‡êíÙÕô

…íÙ±êÙªˆ² †íÙ«éÚõÙ¯ …èÖ. (56)

걎…îôÚðÚ© ëÕ‡ï�¦ êÙªˆ¨…êÙÖŠ, ëÕ êâé‡ï�¦

êÙÃèÙ±

ôÚª, ë‹ëÚð‡ì−ë Žê‡¸�¦ êÙªˆ, äŒëÚ ëù·Ùì©

éÙ´êÚÕôé†ù …èÖ.

She is a wife who unweariedly guards herself, takes care of her husband,

and

preserves an unsullied fame.

íÚ‡ôêÙ¨‹° êÙÃŽåéÕ …í³�¦ ìêùÚ«

îÚ‡ôêÙ¨‹° êÙÆè ë‡õ. (57)

ìêùÚ‡·¨ êÙé© ‡éªˆ¨ êÙ¨‹¦ êÙÃŽ�‡ô åÕï èð‡ï

äÖçÙ

‹¦? æé«ê¯ îÚ‡ô åÕ•¦ èÖèÙ© ë¦‡ìª ëÙ¦ êÙ¨‹¦

êÙÆè

íÚô−ëˆ.

What avails the guard of a prison? The chief guard of woman is her

chastity.

…è±ôÙ± …èôÚÕ…èŒé« …èÖ‚« …è‰ÄíÚôÃŽÃ

Žª†ëùÚ« éÙʦ äõ‹. (58)

êâé‡ïà †èÙ±ôÚ¨ êç‡ì‡ð² …í³ðà …è±ôÙ© ìêùÚ« …è·Úð

íÚôÇè ä‡çð †ìÇõê éÙ´‡éà …èŒé«.

If women show reverence to their husbands, they will obtain great

excellence

in the world where the Gods flourish.

Žê´Ž·Ú−ë ó©õÚ†õÙ«¨‹ ó©‡õ óê´éÙ«�Õ

÷Œ†èÙ© èÛŠ î‡ç. (59)

Žê‡¸¨ êÙ¨ê éÚ‰¦Ž¦ ì‡ïéÚ ó©õÙë髨‹, óê´−ˆ †è�¦

è‡ê

ð« �Õ êÙ‡ù †èÙ© î程¦ …è‰ìÚë î‡ç ó©‡õ.

The man whose wife seeks not the praise (of chastity) cannot walk with

lion-

like stately step, before those who revile him.

ì°êõ¦ åÕè ìÙ‡ïìÙ®íÚ ì±ŒæëÕ

îÕêõ¦ îÕì¨ê® †èŒ. (60)

ì‡ïéÚðÚÕ î±èÖ†è ó©éÙ´¨‡ê¨‹ ì°êõ¦ åÕŒ ÔŒé«;

î©õ

ì¨ê‡ùà …èŒë†õ æ뱋 î©õ æâÚêõ¦ åÕŒ¦ ÔŒé«.

The excellence of a wife is the good of her husband; and good children

are

the jewels of that goodness.

ì¨ê®†èŒ (THE OBTAINING OF CHILDREN)

…èŒì鱌 ðÙìôÚéˆ ó©‡õ æôÚéôÚ−ë

ì¨ê®†èŒæ©õ èÚô. (61)

…èôª ë‹−ë †èŒêùÚ©, æôÚð†éÖ‚ð‡éê‡ù æôÚ�¦ îÕì¨ê

‡ùà …èŒé‡ëª ëéÚ·, ì±ôà †èŒê‡ù ðÙ¦ ìëÚÃèëÚ©‡õ.

Among all the benefits that may be acquired, we know no greater benefit

than the acquisition of intelligent children.

åÊèÚôÃŽ¦ ëÛð‡é ëÛÖçÙ è¸ÚèÚô°êÙÃ

èÖŽ‡ç ì¨ê® …èôÚÕ. (62)

è¸Ú ó©õÙë î©õ èÖŽ ä‡çð ì¨ê‡ùà …è±ôÙ© ö‰é•¨‹

÷Ê èÚôéÚðÚǦ ëÛéÚ‡ïà èðïÙêÚð ˆÕè°ê¯ …íÕŒ †í·Ù.

The evils of the seven births shall not touch those who obtain children of a

good disposition, free from vice.

릅èÙ‰¯ åÕèë¦ ì¨ê¯ æé«…èÙ‰¯

ë¦ë¦ éÚ‡ïðÙÕ é‰¦. (63)

ë¦ ì¨ê†ù ë¦�‡çð …èÙ‰¯ê¯ åÕŒ æôÚ¹« ÔŒé«;

ì¨êùÙêÚð æé«ë¦ …èÙ‰¯ê¯ æé·é‰‡çð éÚ‡ïðÚÕ

èðïÙ© é−ˆ †í‰¦.

Men will call their sons their wealth, because it flows them through the

deeds

which they (sons) perform on their behalf.

æìÚ´ëÚ•¦ á±ô óïÚ†ëë¦ ì¨ê¯

íÚŒ‡ê æùÙéÚð Ô´. (64)

ë¦�‡çð ì¨êùÚÕ íÚŒ ‡êêùÙ© æùÙéà …è±ô äâÉ,

…豆ôÙ«

¨‹ æìڴ몇ëéÚç ìÚ¨ê óïÚ‡ì ä‡çðëÙ‹¦.

The rice in which the little hand of their children has dabbled will be far

swee

ter (to the parent) than ambrosia.

ì¨ê¯…ì³ ëÛÖç© äç±êÚÕè¦ ì±Œæé«

…íÙ±†ê®ç© óÕè¦ …íéÚ¨‹. (65)

ì¨êùÚÕ äç¦‡èª …ëÙŠë© äç¦èÚ±‹ óÕè¦ ë‰éëÙ‹¦;

æ¦

ì¨êùÚÕ ì¸‡õ² …íÙ±ê‡ù¨ †ê®ç© …íéÚ¨‹ óÕè¦

ë‰éëÙ‹¦.

The touch of children gives pleasure to the body, and the hearing of their

words, pleasure to the ear.

‹¸©óïÚˆ ðÙ´óïÚˆ åÕèë¦ ì¨ê¯

츇õ²…íÙ© †êùÙ ëé«. (66)

ë¦ ì¨êùÚÕ ì¸‡õ² …íÙ©‡õ¨ †ê®Š æëÕ óïÚ‡ì‡ð

™ê·Ùë

醷 ‹¸õÚÕ ó‡í óïÚðˆ, ðÙ¸ÚÕ óïÚðˆ åÕŒ ÔŒé«.

'' The pipe is sweet, the lute is sweet,'' say those who have not heard the

prettle of their own children.

ë−‡ë ì걋á±ô¦ îÕôÚ æ‡éðªˆ

�−ëÚ ðÚ‰Ãè² …íð©. (67)

ë−‡ë ëÕ ìꕨ‹² …í³ðªë¨ê î©ÇëéÚ, ê±ôé« Ô®çªëÚ©

ëÕ

ìêÕ �−ëÚðÚ‰¨‹¦è‚ðÙê æé‡ï¨ ê©éÚðÚ© †ì¦èç²

…í³ëõÙ

‹¦.

The benefit which a father should confer on his son is to give him

precedence

in the assembly of the learned.

ë¦ìÚÕë¦ ì¨ê¯ æôÚɇç‡ì ìÙîÚõªˆ

ìÕ•ðÚ«¨ …ê©õÙ¦ óïÚˆ. (68)

ë¦ ì¨êùÚÕ æŒÉ‡ç‡ì, ë쨋 óÕè¦ èðÃè‡ë éÚç äõꪈ

äðÚ«êÁ¨…ê©õÙ¦ ìÚ‹−ë óÕè¦ èðÃèëÙ‹¦.

That their children should possess knowledge is more pleasing to all men

of

this great earth than to themselves.

ñÕô …èÙÊëÚ± …è·Úˆé¨‹¦ ëÕìê‡ï²

íÙÕ†ôÙÕ å暴ê®ç ëÙ³. (69)

ëÕ ìê‡ï î±èÖŽ îÚ‡ô−ëéÕ åïà èÚô« …íÙ©õ¨ †ê¯éÚ�±ô

ëÙ³, ëÙÕ æé‡ïà …è±ô êÙõªˆ ä±ô ìêÚ´²íÚ‡ðéÚç …è·Úˆ¦

ìêÚ´éÙ¯.

The mother who hears her son called ''a wise man'' will rejoice more than

she

did at his birth.

ìêÕë−‡ë¨‹ ᱌¦ äëéÚ óéÕë−‡ë

åÕ†ïÙ±ôÙÕ …êÙ©å•Ä …íÙ©. (70)

ìêÕ ëÕ ë−‡ë¨‹² …í³ðªë¨ê ‡ê¦ìÙŒ, óéÕ ë−‡ë óé‡ï

ìêïÙêà …èô åÕï ëé¦ …í³ëÙ†ïÙ åÕŒ èÚô« Žê´−ˆ

…í٩Ǧ

…íÙ©õÙ‹¦.

(So to act) that it may be said ''by what great penance did his father beget

him!'' is the benafit which a son should render to his father.

æÕŽ‡ç‡ì (THE POSSESSION OF LOVE)

æÕèÚ±‹¦ äÖ†çÙ æ‡ç¨‹−ëÙ´ á«éõ«

ŽÕêÖîÛ« ší© 뉦. (71)

æÕŽ¨‹¦ æ‡çªˆ‡é¨‹¦ ëÙ´ äÖ†çÙ? æÕŽ‡çðé·ÚÕ íÚŒ

êÖâÛ†· (䯆ù 󉨋¦ æÕ‡èÃ) èõ‰¦ æôÚð

…éùÚÃ芪ëÚ

éÚŠ¦.

Is there any fastening that can shut in love? Tears of the affectionate will

pub-

lish the love that is within.

æÕèÚõÙ« æ©õÙ− ë쨋·Úð« æÕŽ‡çðÙ«

åÕŽ¦ ä·Úð« èÚô«¨‹. (72)

æÕŽ ó©õÙëé« å©õÙà …èÙ‰‡ù�¦ ë쨆ê ä·Ú‡ìðÙê¨

…êÙÖŠ éÙ´é«; æÕŽ ä‡çðé« ë¦ ä禇è�¦ èÚô«¨‹

ä·Ú‡ì

ðÙ¨êÚ éÙ´é«.

Those who are destitue of love appropriate all they have to themselves; but

those who possess love consider even their bones to belong to others.

æÕ†èÙŠ ó‡ð−ë 鸨…êÕè á‰ðÚ«¨‹

åÕ†èÙŠ ó‡ð−ë …ëÙç«Ž. (73)

扇ìðÙï äðÚ«¨‹ ä禆èÙŠ …èÙ‰−ëÚðÚ‰¨êÚÕô äôÉ,

æÕ

†èÙŠ …èÙ‰−ëÚ éÙʦ éÙ´¨‡êðÚÕ èðÕ åÕŒ ÔŒé«.

They say that the union of soul and body in man is the fruit of the union

of

love and virtue (in former birth)

æÕŽñ•¦ á«é¦ ä‡ç‡ì æˆñ•¦

îÖ…èÕ•¦ îÙçÙ² íÚôÃŽ. (74)

æÕŽ, èÚô·Úç¦ éÚ‰Ãè¦ ä‡çðé·Ùê éÙʦ ëÕ‡ì‡ðª 뉦;

æ.`.ˆ 婆õÙ·ÚçªëÚǦ  åÕŒ …íÙ©õÃ芦 æùé±ô íÚôÃ

‡èª 뉦.

Love begets desire; and that (desire) begets the immeasureble excellnce of

friendship.

æÕŽ±Œ æì«−ë 鸨…êÕè ‡éðꪈ

óÕŽ±ôÙ« å³ˆÄ íÚôÃŽ. (75)

äõêªëÚ© óÕè¦ ä±Œ éÙ´êÚÕôé« æ‡ç�¦ íÚôÃŽ, æÕŽ ä‡ç

ðé·ÙêÚà …èÙ‰−ëÚ éÙʦ éÙ´¨‡êðÚÕ èðÕ åÕŒ ÔŒé«.

They say that the felicity which those who enjoying the pleasure (of the

conju

gal state) in this world, obtion in heaven is the result of their domestic

state

imbued with love.

æôªëÚ±†ê æÕŽíÙ« …èÕè æôÚðÙ«

ìôªëÚ±‹¦ æ.`.†ë ˆ‡â. (76)

æôÚðÙëé«, æôªëÚ±‹ 쮊†ì æÕŽ ˆ‡âðÙ‹¦ åÕŒ ÔŒé«;

á·Ù³−ˆ èÙ«ªëÙ© éÛ·ªëÚ±‹¦ æˆ†é ˆ‡âðÙê îÚ±êÚÕôˆ.

The ignorant say that love is an ally to virtue only, but it is also a help to

get

out of vice.

åÕèÚ õë‡ï …éðÚ©†èÙõ¨ êÙ�†ì

æÕèÚ õë‡ï æô¦. (77)

åǦŽ ó©õÙë ä禆èÙŠ éÙʦ ŽÊ‡é …éðÚ© êÙ³−ˆ

鉪ˆ

鈆èÙ©, æÕŽ ó©õÙë äðÚ‡· æô¦ 鉪ˆ¦.

Virtue will burn up the soul which is without love, even as the sun burns

up

the creature which is without bone, i. e. worms.

æÕèêª ëÚ©õÙ äðÚ«éÙ´¨‡ê éÕèÙ±êÖ

é±ô© ì·−ëùÚ«ª ëÙ±Œ. (78)

æêªëÚ© æÕŽ ó©õÙì© éÙʦ äðÚ«éÙ´¨‡ê éùì±ô

èÙ‡õéï ªëÚ© è®çì·¦ ëùÚ«ªëÙ± †èÙÕôˆ.

The domestic state of that man whose mind is without love is like the

flouris

hing of a withered tree upon the parched desert.

ŽôªˆŒÃ …è©õÙ¦ åéÕ…í³�¦ ðÙ¨‡ê

æꪈŒÃŽ æÕèÚ õ髨‹. (79)

äç¦èÚÕ æꪈ äŒÃèÙêÚð æÕŽ ó©õÙë髨‹ äç¦èÚÕ

Žôªˆ

äŒÃŽ¨ê¯ å©õÙ¦ åÕï èðÕ …í³�¦?

Of what avail are all the external members (of the body) to those who are

destitute of love, the internal member.

æÕèÚÕ é¸Úðˆ äðÚ«îÚ‡õ æ.`.ëÚõÙ«¨‹

åÕŽ†ëÙ© †èÙ«ªë ä禎. (80)

æïèÚÕ é¸ÚðÚ© ó𰋦 ä禆è äðÚ«îÚÕô äç¦èÙ‹¦;

æÕŽ ó©õÙë髨‹ ä¯ù ä禎 åǦ‡èª †ëÙ©†èÙ«ªë

…鱌禆è

ዦ.

That body alone which is inspired with love, contains a living soul: if void

of it,

(the body) is bone overlaid with skin.

éÚ‰−†ëÙ¦è© (CHERISHING GUESTS)

ó‰−†ëÙ¦èÚ ó©éÙ´é …ë©õÙ¦ éÚ‰−†ëÙ¦èÚ

†éùÙÖ‡ì …í³ë± …èÙ‰®Š. (81)

éÛ®‚© ó‰−ˆ …èÙ‰¯ê‡ù¨ êÙªˆ ó©éÙ´¨‡ê

î窈é…ë©õÙ¦

éÚ‰−ëÚà †èÙ±ôÚ äëéÚ …í³�¦ …èÙ‰®†ç ዦ.

The whole design of living in the domestic state and laying up (property) is

(to be able) to exercise the benevolence of hospitality.

éÚ‰−ˆ ŽôªëëÙª ëÙ•–ç© íÙéÙ

ì‰−…ëïÚ•¦ †éÖç±èÙ± ôÕŒ. (82)

éÚ‰−ëÚï·Ùê é−ëé« éÛ®‚Õ Žôª†ë ó‰¨êª ëÙÕ쮊¦

äÖèˆ

íÙéÙì‰−ëÙêÚð æìÚ´ë†ì áïÙǦ æˆ éÚ‰¦èªë¨êˆ æÕŒ.

It is not fit that one should wish his guests to be outside (his house) even

though he were eating the food of immortality.

é‰éÚ‰−ˆ ‡éêǦ 㦎éÙÕ éÙ´¨‡ê

è‰é−ˆ èÙ´èŠë© óÕŒ. (83)

ëÕ‡ï †îÙ¨êÚ é‰¦ éÚ‰ªëÚ îÙ¯†ëÙŒ¦

†èÙ±ŒêÚÕô镇çð

éÙ´¨‡ê, ˆÕèªëÙ© é‰−ëÚ¨ …ꮊà †èÙéëÚ©‡õ.

The domestic life of the man that daily enterains the guests who come to

him

shall not be laid waste by poverty.

æêïì«îˆ …í³ðÙ¯ ä‡ô�¦ �êïì«−ˆ

î©éÚ‰−ˆ 㦎éÙÕ óõ. (84)

î©õ éÚ‰−ëÚï·Ù³ é−ë釷 �êìõ«²íÚ …êÙÖŠ

†èÙ±ŒêÚÕôé•

‡çð éÛ®‚© ìïìêÚ´−ˆ ëÚ‰ìê¯ éÙ´éÙ¯.

*Lakshmi with joyous mind shall dwell in the house of that man who, with

cheerful countenance, entertains the good as guests.

éÚªˆ¦ ó穆éÖŠ¦ …êÙ©†õÙ éÚ‰¦†ëÙ¦èÚ

ìÚ²íÚ© ìÚ‡íéÙÕ Žõ¦. (85)

éÚ‰−ëÚ �Õ†ï †èÙ±ôÚ äâéùÚªˆ ìÚÄíÚð äâ‡é

äÖŠ

éÙ´êÚÕô镇çð îÚõªëÚ© éÚ‡ë�¦ éÚ‡ë¨ê †éÖŠìÙ?

Is it necessary to sow the field of the man who, having feasted his guests,

eats what may remain?

…í©éÚ‰−ˆ ã¦èÚ é‰éÚ‰−ˆ èÙ«ªëÚ‰ÃèÙÕ

î©éÚ‰−ˆ éÙïª ë髨‹. (86)

é−ë éÚ‰−ëÚà †èÙ±ôÚ óïÚ é‰¦ éÚ‰−ëÚ

åëÚ«èÙ«ªëÚ‰Ãè

éÕ, éÙ•õêªëÚ© ä¯ù †ë髨‹¦ î©õ éÚ‰−ëÚïïÙéÙÕ.

He who, having entertained the guests that have come, looks out for others

who may yet come, will be a welcome guest to the inhabitants of heaven.

ó‡ïªˆ‡âª …ëÕè…ëÙÕ ôÚ©‡õ éÚ‰−ëÚÕ

ˆ‡âªˆ‡â †é¯éÚà èðÕ. (87)

éÚ‰¦†ëÙ¦ŽëõÙêÚð †é¯éÚðÚ© èðÕ óμéùÉ åÕŒ æùÉ

芪ˆ¨ Ôôªë¨êˆ æÕŒ; éÚ‰−ëÚï·ÚÕ ë‹ëÚ¨‹ ÷±ô

æùéÚïëÙ‹¦.

The advantages of benevolence cannot be measured: the measure (of the

virtue)

of the guests (enterained) is the only measure.

è·Ú−†ëÙ¦èÚª è±ô±†ô¦ åÕè« éÚ‰−†ëÙ¦èÚ

†é¯éÚ ë‡õÃèçÙ ëÙ«. (88)

éÚ‰−ëÚ ã¦èÚ æ−ë †é¯éÚðÚ© ñŠèçÙëé«, …èÙ‰¯ê‡ù

é‰−

ëÚ¨ êÙªˆÃ (èÚÕŽ ó¸−ˆ) 豌¨†êÙŠ ó¸−†ëÙ†ì åÕŒ

ó·°‹é«.

Those who have taken no part in the benevolence of hospitality shall (at

length

lament) saying, ''we have which laboured and laid up wealth and are now

without support.''

ä‡ç‡ì�¯ óÕ‡ì éÚ‰−†ëÙ¦è© ã¦èÙ

ìç‡ì ìçéÙ«êÖ äÖŠ. (89)

…í©éîÚ‡õðÚ© ä¯ù 錇ì åÕèˆ, éÚ‰−†ëÙ¦Žë‡õÃ

†èÙ±ôÙë æôÚðÙ‡ìðÙ‹¦; æ.`.ˆ æôÚéÚõÚêùÚç¦ ä¯ùëÙ‹¦.

That stupidity which exercises no hospitality is poverty in the midst of

wealth.

It is the property of the stupid.

†ìÙÃè¨ ‹‡¸�¦ æïÚ²í¦ �ê−ëÚ·Ú−ˆ

†îÙ¨ê¨ ‹‡¸�¦ éÚ‰−ˆ. (90)

æïÚ²íÚ †ìÙ−ëÉçÕ éÙ‚éÚŠ¦; 戆èÙ© �ê¦ ìõ·Ùì©

†éŒ

變 †îÙ¨êÚðÉçÕ éÚ‰−ëÚï« éÙ‚ îÚ±è«.

As the Anicham flower fades in smelling, so fades the guest when the face

is

turned away.

óïÚð‡é Ôô© (THE UTTERANCE OF PLEASANT WORDS)

óÕ…íÙõÙ© ñ·ì æ‡ùóà 肌óõéÙÄ

…í¦…èÙ‰¯ êÖçÙ«éÙ³² …íÙ©. (91)

æÕŽ êõ−ˆ éÄí¦ æ±ô‡éêùÙêÚð …íÙ±ê¯, …ì³Ã…èÙ‰¯

êÖç

é«êùÚÕ éÙ³²…íÙ±ê¯ óÕ …íÙ±êùÙ‹¦.

Sweet words are those which imbued with love and free from deceit, flom

from

the mouth of the virtuous.

æêïì«−ˆ ñëõÚÕ îÕ†ô �êïì«−ˆ

óÕ…íÙõ ïÙêà …èôÚÕ. (92)

�ê¦ ìõ«−ˆ; óÕ…íÙ© ä‡çðéïÙê ó‰¨êà …è±ôÙ©, ìï¦

ìêÚ´−ˆ …èÙ‰¯ …êÙŠ¨‹¦ ñ‡ê‡ðéÚç î©õëÙ‹¦.

Sweet speech with a cheerful countenance is better than a gift made with a

joyous mind.

�êªëÙÕ æì«−ˆóïÚˆ †îÙ¨êÚ æêªëÙïÙ¦

óÕ…íÙ õÚï†ë æô¦. (93)

�êªëÙ© éÚ‰¦èÚ óïÚ‡ì�çÕ †îÙ¨êÚ ä¯ù¦ êõ−ë óÕ…íÙ±

ê‡ù¨ ÔŒ¦ ëÕ‡ìðÚ© ä¯ù†ë æôìÙ‹¦.

Sweet speech, flowing fromthe heart (uttered) with a cheerful countenance

and

a sweet look, is true virtue.

ˆÕŽŒ�ä− ˆμéÙ‡ì ó©õÙ‹¦ ð٫쮊¦

óÕŽŒ�ä¦ óÕ…íÙ õ髨‹. (94)

ðÙ·ÚçªëÚǦ óÕŽôªë¨ê óÕ…íÙ© 鸰‹†éÙ«¨‹ª

ˆÕ誇ë

ìÚ‹ëÚÃ芪ˆ¦ 錇ì åÕèˆ ó©‡õðÙ‹¦.

Sorrow-increasing poverty shall not come upon those who use towards all,

pleasure-increasing sweetness of speech.

èâÚɇçðÕ óÕ…íÙõÕ áë© ö‰é±‹

æâÚð©õ 챌à èÚô. (95)

éâ¨ê¦ ä‡çðéïÙêɦ óÕ…íÙ© 鸰‹†éÙïÙêɦ áë†õ

ö‰é•¨‹ æâÚêõïÙ‹¦; 챇ôð æâÚê¯ æ©õ.

Humility and sweetness of speech are the ornaments of man; all others are

not (ornaments)

æ©õ‡é †ëð æô¦…艋¦ î©õ‡ì

îÙ‚ óïÚð …íÙõÚÕ. (96)

èÚô«¨‹ îÕ‡ìðÙï鱇ô îÙ‚ óïÚ‡ì ä‡çð …íÙ±ê‡ù²

…íÙ©

õÚÕ, èÙé°ê¯ †ë³−ˆ ‹‡ôð, æô¦ éù«−ˆ …艋¦.

If a man, while seeking to speak usefully, speaks also sweetly, his sins will

diminish and his virtues increase.

îðÕñÕŒ îÕôÚ è𨋦 èðÕñÕŒ

èÖèÚÕ ë‡õÃèÚ·ÚðÙ² …íÙ©. (97)

èÚô«¨‹ îÕ‡ìðÙï èð‡ïª ë−ˆ î©õ èÖèÚõÚ‰−ˆ îÛ°êÙë

…íÙ±

ê¯, 鸰‹†éÙ•¨‹¦ óÕè¦ ë−ˆ îÕ‡ì è𨋦.

That speech which, while imparting benefits ceases not to please, will yield

righteousness (for this world) and merit (for the next world)

íÚŒ‡ì�¯ îÛ°êÚð óÕ…íÙ© 쌇ì�¦

ó¦‡ì�¦ óÕè− 뉦. (98)

èÚô«¨‹ª ˆÕè¦ éÚ‡ù¨‹¦ íÚŒ‡ìðÚõÚ‰−ˆ îÛ°êÚð óïÚð

…íÙ±ê¯

쌇쨋¦ ó¦‡ì¨‹¦ 鸰‹†éÙ•¨‹¦ óÕè¦ ë‰¦.

Sweet speech, free form harm to others, will give pleasure both in this

world

and in the next.

óÕ…íÙ© óïÚëÛÕô© êÙÖèÙÕ åéÕ…êÙ†õÙ

éÕ…íÙ© 鸰‹ éˆ. (99)

óïÚð …íÙ±ê¯ óÕè¦ èðªë‡õ¨ êÙÖêÚÕôéÕ, æé±ôÚ¨‹

ìÙôÙï éÕ…íÙ±ê‡ù 鸰‹éˆ åÕï èðÕ ê‰ëÚ†ðÙ?

Why does he use harsh words, who sees the pleasure which sweet speech

yields?

óïÚð äùéÙê óÕïÙë Ôô©

êïÚðÚ‰Ãè¨ êÙ³êé«− 뱌. (100)

óïÚð …íÙ±ê¯ ó‰¨‹¦†èÙˆ æ鱇ôéÚ®Š¨ ꊇìðÙï

…íÙ±ê

‡ù² ÔŒë© êïÚê¯ ó‰¨‹¦ †èÙˆ êÙ³ê‡ùà èôÚªˆª

ëÚÕè‡ëÃ

†èÙÕôˆ.

To say disagreeable things when agreeable are at hand, is like eating

unripe

fruit when there is ripe.

…í−îÕôÚ æôÚë© (THE KNOWLEDGE OF BENEFITS CONFERRED: GRATITUDE)

…í³ðÙì± …í³ë äëéÚ¨‹ ‡éðê�¦

éÙïê�¦ á±ô õ·Úˆ. (101)

ëÙÕ ã« äëéÚ�¦ �Õ …í³ðÙëÚ‰¨êà èÚôÕ ë廓² …í³ë

äëéÚ

¨‹ ìÖ–õ‡ê�¦ éÚÖ–õ‡ê�¦ ‡ê¦ìÙôÙê¨ …êÙŠªëǦ

ñŠ

áê�‚ðÙˆ.

(The gift of) heaven and earth is not an equivalent for a benefit which is

con-

ferred where none had been received.

êÙõªëÚ ïÙ±…í³ë îÕôÚ íÚôÚ…ëïÚ•¦

¹ÙõªëÚÕ ìÙâà …è·Úˆ. (102)

ä±ô êÙõªëÚ© ö‰éÕ …í³ë äëéÚ íÚôÚëùéÙê ó‰−ëÙǦ,

æëÕ

ëÕ‡ì‡ð á·Ù³−ëÙ© äõꪇë éÚç ìÚêÃ…è·ÚëÙ‹¦.

A favour conferred in the time of need, though it be small (in itself) is (in

value)

much larger than the world.

èðÕˆ�¨êÙ« …í³ë äëéÚ îðÕˆ�¨êÚÕ

îÕ‡ì êçõÚ± …è·Úˆ. (103)

óÕï èðÕ êڇ程¦ åÕŒ á·ÙðÙì© ö‰éÕ …í³ë

äëéÚðÚÕ

æÕŽ‡ç‡ì‡ð á·Ù³−ëÙ©, æëÕ ëÕ‡ì êç‡õ éÚçÃ

…è·ÚëÙ‹¦.

If we weigh the excellence benefit which is conferred without weighing the

return, it is larger than the sea.

ëڇ愈‡â îÕôÚ …íðÚ•¦ è‡ïªˆ‡âðÙê¨

…êÙ¯é« èðÕ…ë·Ú éÙ«. (104)

ö‰éÕ ëÚ‡ïðùéÙêÚð äëéڇ𲠅í³ë †èÙëÚǦ æëÕ

èð‡ï

á·Ù³êÚÕôé«, æë‡ï†ð è‡ïðùéÙê¨ …êÙÖŠ †èÙ±ŒéÙ«.

Though the benefit conferred be as small as a millet seed, those who know

its

advantage will consider it as larger as a palmyra fruit.

äëéÚ é‡·ªëÕŒ äëéÚ äëéÚ

…íðÃè®çÙ« íÙ©èÚÕ é‡·ªˆ. (105)

‡ê¦ìÙôÙê² …í³�¦ äëéÚ �Õ…í³ë äëéÚðÚÕ æù‡é

ä‡çðˆ

æÕŒ; äëéÚ …í³ðÃè®çé·ÚÕ èÖŽ¨‹ ÷±ô æù‡é

ä‡çðëÙ‹¦.

The benefit itself is not the measure of the benefit; the worth of those who

have

received it is its measure.

ìôé±ê ìÙí±ôÙ« †êÖ‡ì ˆôé±ê

ˆÕ誈¯ ˆÃèÙðÙ« . (106)

‹±ôì±ôé·ÚÕ äô‡é åÆèÙˆ¦ ìôªëõÙêÙˆ; ˆÕè¦ é−ë

êÙõª

ëÚ© 䌈‡âðÙê äëéÚðé«êùÚÕ î®‡è åÆèÙˆ¦

éÚçõÙêÙˆ.

Forsake not the friendship of those who have been your staff in adversity.

For

get not the benevolence of the blameless.

åʇì åÊèÚôÃŽ¦ ä¯Á« ë°êÖ

éÚÊì− ˆ‡çªëé« î®Ž. (107)

ë¦�‡çð ˆÕ誇ëà †èÙ¨êÚ äëéÚðé·ÚÕ î®‡èà 詆éŒ

é‡ê

ðÙï èÚôéÚðÚǦ ìôéÙì© †èÙ±Œé« …è·Ú†ðÙ«.

(The wise) will remember throughout their seven-fold births the love of

those

who have wiped away their affliction.

îÕôÚ ìôÃèˆ îÕôÕŒ îÕô©õˆ

æÕ†ô ìôÃèˆ îÕŒ. (108)

ö‰é« �Õ …í³ë îÕ‡ì‡ð ìôÃèˆ æô¦ æÕŒ; æé« …í³ë

ëÛ‡ì

‡ð² …í³ë æÃ…èÙʆë ìô−ˆéÚŠéˆ æô¦ ዦ.

It is not good to forget a benefit : it is good to forget an injury even in the

very

moment (in which it is inflicted)

…êÙÕôÕï óÕïÙ …íðÚ•¦ æé«…í³ë

öÕŒîÕŒ ä¯ù¨ …ꊦ. (109)

�Õ äëéÚ …í³ëé« èÚÕŽ …êÙÕôÙ± †èÙÕô ˆÕ誇ë²

…í³ëÙ·Ù

ïÙǦ, æé« �Õ …í³ë ö‰ îÕ‡ì‡ð îÚ‡ïªëÙǦ æ−ëª

ˆÕè¦

…ꊦ.

Though one inflict an injury great as murder, it will perish the thought of

one

benefit (formerly) conferred.

å−îÕôÚ …êÙÕôÙ«¨‹¦ ä³ÉÖçÙ¦ ä³éÚ©‡õ

…í³−îÕôÚ …êÙÕô ì걋. (110)

å−ë æôª‡ë æ¸Úªë髨‹¦ ëÃèÚà èÚ‡¸¨ê é¸Ú äÖçÙ‹¦;

ö‰é«

…í³ë äëéÚ‡ð ìô−ˆ æ¸Úªë镨‹ ä³É ó©‡õ.

He who has killed every virtue may yet escape; there is no escape for him

who has killed a benefit.

îŠÉîÚ‡õ‡ì (IMPARTIALITY)

ë‹ëÚ åï…éÙÕŒ îÕ†ô è‹ëÚðÙ©

èٱ變 öÊêà …èôÚÕ. (111)

æ−ë−ëà è‹ëÚ†ëÙŒ¦ �‡ô†ðÙŠ …èÙ‰−ëÚ öÊêÃ…è±ôÙ©,

îŠÉ

îÚ‡õ‡ì åÕŒ ÔôÃ芦 æô¦ îÕ‡ìðÙ‹¦.

That equity which consists in acting with equal regard to each of (the

three)

divisions of men (enemies, strangers and friends) is a preeminent virtue.

…íÃè¦ ä‡çðéÕ á¨êÄ íÚ‡ëéÚÕôÚ

å²íªëÚ± †êìÙÃŽ ä‡çªˆ. (112)

îŠÉîÚ‡õ‡ì ä‡çðéïÚÕ …í©ééù¦ æ¸ÚéÚ©õÙì©

æ镇çð

é¸ÚðÚǯùÙ«¨‹¦ äŒëÚðÙï îÕ‡ì ë‰éëÙ‹¦.

The wealth of the man of rectitude will not perish, but will bring happiness

also

to his posterity.

îÕ†ô ë·Ú•¦ îŠéÚê−ëÙ¦ á¨êª‡ë

æÕ†ô ö¸Úð éÚç©. (113)

ëÛ‡ì èð¨êÙì© îÕ‡ì†ð ë‰éëÙïÙǦ îŠÉîÚ‡õ‡ì ëéôÚ

äÖ

çÙ‹¦ á¨êª‡ë æÆèÙ†ë ‡êéÚç †éÖŠ¦.

Forsake in the very moment (of acquisition) that gain which, though it

should

bring advantage, is without equity.

ë¨êÙ« ëêéÚõ« åÕèˆ æé·é«

å²íªëÙ± êÙâà 芦. (114)

îŠÉîÚ‡õ‡ì ä‡çðé« îŠÉîÚ‡õ‡ì ó©õÙëé« åÕèˆ

æé·é«

¨‹Ã èÚÕ åÄíÚîÚ±‹¦ Žê¸ÙǦ è¸ÚðÙǦ êÙâÃ芦.

The worthy and unworthy may be know by the existence or otherwise of

good

offsprings.

†êŠ¦ …艨ê�¦ ó©õ©õ …îÄíªˆ¨

†êÙçÙ‡ì íÙÕ†ôÙ«¨ êâÚ. (115)

†êŠ¦ á¨ê�¦ éÙ´éÚ© ó©õÙë‡é æ©õ; á‡êðÙ©

…îÄíÚ©

îŠÉîÚ‡õ‡ì ëéôÙì© ó‰ªë†õ íÙÕ†ôÙ«¨‹ æ¸êÙ‹¦.

Loss and gain come not without cause; it is the ornament of the wise to

preserve evenness of mind (under both)

…êŠé©ðÙÕ åÕèˆ æôÚêëÕ …îÄí¦

îŠö·Ûó æ©õ …íðÚÕ. (116)

ëÕ …îÄí¦ îŠÉîÚ‡õ‡ì îÛ°êÚª ëéŒ …í³ð îڇ廓ìÙðÚÕ

îÙÕ

…êçà †èÙêÚ†ôÕ åÕŒ ö‰éÕ æôÚð †éÖŠ¦.

Let him whose mind departing from equity commits sin well consider thus

within himself, ''I shall perish.''

…êŠéÙê ‡éðÙˆ äõê¦ îŠéÙê

îÕôÚ¨êÖ ë°êÚðÙÕ ëÙ´É. (117)

îŠÉîÚ‡õðÙê îÚÕŒ æô…îôÚðÚ© îÚ‡õªˆ éÙ´êÚÕôéÕ

æ‡ç−ë

錇ìîÚ‡õ‡ð¨ †êŠ åÕŒ …êÙ¯ùÙˆ äõê¦.

The great will not regard as poverty the low estate of that man who dwells

in

the virtue of equity.

íìÕ…í³ˆ íÛ«ˆ�¨‹° †êÙ©†èÙ© æ‡ì−…ëÙ‰èÙ©

†êÙçÙ‡ì íÙÕ†ôÙ«¨ êâÚ. (118)

�Õ†ï ëÙÕ íììÙê ó‰−ˆ, èÚÕŽ …èÙ‰‡ù² íÛ« ˆ�¨‹¦

ˆõÙ¨

†êÙ©†èÙ© æ‡ì−ˆ, ö‰ è¨êìÙê² íÙðÙì© îŠÉîÚ‡õ‡ì

†èÙ±Œ

éˆ íÙÕ†ôÙ«¨‹ æ¸êÙ‹¦.

To incline to neither side, but to rest impartial as the even fixed scale is

the

ornament of the wise.

…íÙ±†êÙ®ç¦ ó©õˆ …íÃè¦ ö‰ë‡õðÙ

䮆êÙ®ç¦ óÕ‡ì …èôÚÕ. (119)

ä¯ùªëÚ© †êÙ–ë© ó©õÙë ëÕ‡ì‡ð äŒëÚðÙêà …è±ôÙ©,

…íÙ©õÚǦ †êÙ–ë© ó©õÙëÚ‰ªë© îŠÉîÚ‡õ‡ìðÙ¦.

Freedom from obliquity of speech is rectitude, if there be (corresponding)

free-

dom from bias of mind.

éÙâÚêÄ …í³éÙ«¨‹ éÙâÚê¦ †èâÚÃ

èÚôɦ ëì†èÙ± …íðÚÕ. (120)

èÚô« …èÙ‰‡ù�¦ 릅èÙ‰¯†èÙ© †èÙ±ôÚ² …í³ëÙ©, 戆é

éÙâÚê¦ …í³†éÙ«¨‹ ä·Úð î©õ éÙâÚê �‡ôðÙ‹¦.

The true merchandize of merchants is to guard and do by the things of

others

as they do by their own.

æç¨ê�‡ç‡ì (THE POSSESSION OF SELF-RESTRAINT)

æç¨ê¦ æì·‰¯ 䳨‹¦ æç°êÙ‡ì

á·Ú‰¯ 䳪ˆ éÚŠ¦. (121)

æç¨ê¦ ö‰é‡ï äð«ªëÚª †ë鉯 †í«¨‹¦; æç¨ê¦

ó©õÙëÚ‰ª

ë©, …èÙ©õÙë 󉯆èÙÕô ëÛð éÙ´¨‡êðÚ© …íǪëÚéÚŠ¦.

Self-control will place (a man) among the Gods; the want of it will drive

(him)

into the thickest darkness (of hell).

êÙ¨ê …èÙ‰ùÙ æç¨êª‡ë á¨ê¦

æëï򴊡 êÚ©‡õ äðÚ«¨‹. (122)

æç¨êª‡ë äŒëÚÃ…èÙ‰ùÙêª …êÙÖŠ †èÙ±ôÚ¨

êÙ¨ê†éÖŠ¦.

æ−ë æç¨êª‡ëéÚç †ì¦è®ç á¨ê¦ äðÚ«¨‹ ó©‡õ.

Let self-control be guarded as a treasure; there is no greater source of

good

for man than that.

…íôÚéôÚ−ˆ íÛ«‡ì è𨋦 æôÚéôÚ−ˆ

á±ôÚÕ æç°êà …è·Úˆ. (123)

æôÚð†éÖ‚ð鱇ô æôÚ−ˆ îõé¸ÚðÚ© æç°êÚ öÊêÃ

…è±ôÙ©,

æ−ë æç¨ê¦ õٷ٩ æôÚðÃ變 †ìÕ‡ì è𨋦.

Knowing that self-control is knowledge, if a man should control himself, in

the

prescribed course, such self-control will bring him distinction among the

wise.

îÚ‡õðÚ© ëÚ·ÚðÙˆ æç°êÚðÙÕ †ëÙ±ô¦

ì‡õðÚ•¦ ìÙâà …è·Úˆ. (124)

ëÕ îÚ‡õðÚõÚ‰−ˆ ìÙŒèçÙì© æç°êÚ öÊ‹†éÙ•‡çð

äð«É,

ì‡õðÚÕ äð«‡ééÚç ìÚêɦ …è·ÚëÙ‹¦.

More lofty than a mountain will be the greatness of that man who without

swe-

rving from his domestic state, controls himself.

å©õÙ«¨‹¦ îÕôÙ¦ èâÚë© æ鉯Á¦

…í©é«¨†ê …í©é− ë‡êªˆ. (125)

èâÚɇçð·Ùê öÊ‹ë© …èÙˆéÙê 婆õÙ«¨‹¦ î©õëÙ‹¦;

æé«ê

Á¯ íÚôÃèÙê² …í©é«¨†ê ì±…ôÙ‰ …í©é¦ †èÙÕôëÙ‹¦.

Humility is good in all; but especially in the rich it is (the excellence of)

higher

riches.

ö‰‡ì�¯ á‡ì†èÙ© ò−ëç¨ê© á±ôÚÕ

åʇì�¦ ÷ìÙà Ž‡çªˆ. (126)

ö‰ èÚôÃèÚ©, á‡ì†èÙ© ò¦…èÙôÚê‡ù�¦ æç¨êÚðÙï

é©õéïÙ

ïÙ©, æ.`.ˆ æ镨‹Ã èõ èÚôÃèÚ•¦ êÙÃèÙ‹¦ íÚôÃŽ ä‡çðˆ.

Should one throughout a single birth, like a tortoise keep in his five senses,

the fruit of it will prove a safe-guard to him throughout the seven-fold births.

ðÙêÙéÙ ·ÙðÚ•¦ îÙêÙ¨ê êÙéÙ¨êÙ©

†íÙêÙÃè« …íÙ©õÚʨ‹Ã 變. (127)

êÙ¨ê †éÖ‚ð鱌¯ å鱇ô¨ êÙ¨êÙéÚ®çÙǦ îÙ‡éðÙéˆ

êÙ¨ê

†éÖŠ¦; êÙ¨êª ëéôÚïÙ© …íÙ± ‹±ôªëÚ© æêÃ變ª

ˆÕŽŒé«.

Whatever besides you leave unguarded, guard your tongue; otherwise errors

of speech and the consequent misery will ensue.

öÕôÙ•¦ ëÛ²…íÙ© …èÙ‰®èðÕ äÖçÙðÚÕ

îÕôÙêÙ ëÙêÚ éÚŠ¦. (128)

ëÛð …íÙ±êùÚÕ …èÙ‰ùÙ© éÚ‡ù�¦ ëÛ‡ì öÕôÙðÚ•¦

ö‰éïÚç¦

äÖçÙïÙ©, æëïÙ© ì±ô æô°êùÙǦ îÕ‡ì éÚ‡ùðÙì±

†èÙ‹¦.

If a man`s speech be productive of a single evil, all the good by him be

turned

into evil.

ëÛðÚïÙ± �®çŽÖ ä¯ùÙŒ¦ áôÙ†ë

îÙéÚïÙ± �®ç éÙŠ. (129)

ëÛðÚïÙ© �®ç ŽÖ Žôª†ë éŠ ó‰−ëÙǦ 䯆ù áôÚéÚŠ¦.

áïÙ© îÙéÚïÙ© ëÛð …íÙ© ÔôÚ² �Š¦ éŠ åÕŒ¦ áôÙˆ.

The wound which has been burnt in by fire may heal, but a wound burnt in

by

the tongue will never heal.

êë°êÙªˆ¨ ê±ôç°ê© ᱌éÙÕ …íμéÚ

æô¦èÙ«¨‹¦ á±ôÚÕ ™‡¸ªˆ. (130)

íÚï¦ †ëÙÕôì© êÙªˆ¨ ê©éÚ ê±Œ, æç¨ê�‡çðéïÙê ó‰¨ê

é©õ镇çð …íμéÚ‡ð, æ镇çð é¸ÚðÚ© …íÕŒ æô¦

èÙ«ªëÚ

‰¨‹¦.

Virtue, seeking for an opportunity, will come into the path of that man who,

possessed of learning and self-control, guards himself against anger.

öʨê�‡ç‡ì (THE POSSESSION OF DECORUM)

öÊ¨ê¦ éÚÊÃè¦ ë·õÙÕ öʨê¦

äðÚ·Ú•¦ ã¦èà 芦. (131)

öʨê†ì 婆õÙ«¨‹¦ †ìÕ‡ì‡ðª ë‰éëÙê ó‰ÃèëÙ©,

æ−ë öʨê†ì äðÚ‡·éÚç² íÚô−ëëÙêà †èÙ±ôÃ芦.

Propriety of conduct leads to eminence, it should therefore be preserved

more

carefully than life.

è·Úª†ëÙ¦èÚ¨ êÙ¨ê öÊ¨ê¦ …ë·Ú−†ëÙ¦èÚª

†ë·Ú•¦ æ.`.†ë ˆ‡â. (132)

öʨꪇë é‰−ëÚ�¦ †èÙ±ôÚ¨ êÙ¨ê †éÖŠ¦; èõ鱇ô�¦

á·Ù³

−ˆ †èÙ±ôÚª …ëùÚ−ëÙǦ, æ−ë öʨê†ì éÙ´¨‡êðÚ©

ˆ‡âðÙê

éÚù°‹¦.

Let propriety of conduct be laboriously preserved and guarded; though one

know

and practise and excel in many virtues, that will be an eminent aid.

öÊ¨ê¦ ä‡ç‡ì ‹‚‡ì óʨê¦

ó¸Ú−ë èÚôÃèÙ³ éÚŠ¦. (133)

öÊ¨ê¦ ä‡çðé·Ùê éÙ´é†ë äð«−ë ‹‚ÃèÚôÃèÚÕ

ëÕ‡ìðÙ‹¦; öÊ¨ê¦ ëéŒë© ó¸Ú−ë ‹‚ÃèÚôÃèÚÕ

ëÕ‡ìðÙêÚéÚŠ¦.

Propriety of conduct is true greatness of birth, and impropriety will sink into

a

mean birth.

ìôÃèÚ•¦ 㪈¨ …êÙùõÙ‹¦ èÙ«ÃèÙÕ

èÚôÃ…èÙÊ¨ê° ‹Õô¨ …ꊦ. (134)

ê±ô ì‡ôÃ…èÙ‰‡ù ìô−ëÙǦ ìÛÖŠ¦ æë‡ï ãëÚ¨

걌¨…êÙ¯ù

�‚�¦; áïÙ© ì‡ô ãˆéÙ•‡çð ‹‚ÃèÚôÃŽ, öʨê¦

‹ÕôÚïÙ©

…ꊦ.

A Brahman though he should forget the Vedas may recover it by reading;

but,

if he fails in propriety of conduct even his high birth will be destroyed.

æʨêÙ Œ‡çðÙÕêÖ á¨ê¦†èÙÕŒ ó©‡õ

öʨê ì\ìÚõÙÕêÖ äð«É. (135)

…èÙôÙ‡ì ä‡çðéïÚçªëÚ© á¨ê¦ ó©õÙëéÙŒ †èÙõ,

öʨê¦

ó©õÙë镇çð éÙ´¨‡êðÚ© äð«É ó©‡õðÙ‹¦.

Just as the envious man will be without wealth, so will the man destitute of

propriety of conduct be without greatness.

öʨêªëÚÕ ö©êÙ« ä·†éÙ« óʨêªëÚÕ

÷ë¦ èŠèÙ¨ êôÚ−ˆ. (136)

öÊ¨ê¦ ëéŒëõÙ© ‹±ô¦ äÖçÙé‡ë æôÚ−ˆ, ìïéõÚ‡ì

ä‡çð

íÙÕ†ôÙ« öʨêªëÚ© ëéôÙì© êÙªˆ¨ …êÙ¯é«.

Those firm in mind not slacken in their observance of the proprieties of life,

knowing, as they do the misery that flows from the transgression from

them.

öʨêªëÚÕ å³ˆé« †ìÕ‡ì óʨêªëÚÕ

å³ˆé« å³ëÙà è¸Ú. (137)

öʨêªëÙ© å鉦 †ì¦èÙ®‡ç æ‡çé«; öʨêªëÚõÚ‰−ˆ

ëéŒë

õÙ© æ‡çðªëêÙë …è‰¦ è¸Ú‡ð æ‡çé«.

From propriety of conduct men obtain greatness; form impropriety comes

insuffer-

able disgrace.

îÕôÚ¨‹ éÚªëÙ‹¦ î©…õÙÊ¨ê¦ ëÛ…ðÙʨê¦

åÕŒ¦ 󊦇è 뉦. (138)

î©…õÙÊ¨ê¦ óÕèìÙï î©éÙ´¨‡ê¨‹¨ êÙ·âìÙê 󉨋¦;

ëÛð

öÊ¨ê¦ åÆèÙˆ¦ ˆïèª‡ë¨ …êÙŠ¨‹¦.

Propriety of conduct is the seed of virtue; impropriety will ever cause

sorrow.

öʨê �‡çð髨‹ ö©õÙ†é ëÛð

éʨêÚ�¦ éÙðÙ± …íÙõ©. (139)

Those who study propriety of conduct will not speak evil; even forgetfully.

ëÛð …íÙ±ê‡ùª ëéôÚ�¦ ë¦�‡çð éÙðÙ© …í٩Ǧ ‹±ô¦,

öʨ

ê¦ ä‡çð髨‹Ã …èÙ‰−ëÙëëÙ‹¦.

äõꪆëÙŠ ö®ç öÊê© èõ걌¦

ê©õÙ« æôÚéÚõÙ ëÙ«. (140)

äõꪈ äð«−ë醷ي …èÙ‰−ë öÊ‹¦ �‡ô‡ð¨ ê±êÙëé«,

èõ

™�©ê‡ù¨ ê±ôÚ‰−ë†èÙëÚǦ æôÚéÚ©õÙë醷 áé«.

Those who know not how to act agreeably to the world, though they have

lea-

rnt many things, are still ignorant.

èÚôïÚ© éÚ‡¸ðÙ‡ì (NOT COVETING ANOTHER`S WIFE)

èÚôÕ…èÙ‰ùÙ¯ …è®…çÙÊ‹¦ †è‡ë‡ì ¹Ùõªˆ

æô¦…èÙ‰¯ êÖçÙ«êÖ ó©. (141)

èÚô•‡çð ä·Ú‡ìðÙêÚð ì‡ïéÚ‡ð éÚ‰¦èÚ î程¦ æôÚðÙ‡ì,

äõêªëÚ© æô�¦ …èÙ‰Á¦ á·Ù³−ˆ êÖçé·Úç¦ ó©‡õ.

The folly of desiring her who is the property of another will not be found in

those who know (the attributes of) virtue and (the rights of) property.

æôÕê‡ç îÚÕôÙ‰ù å©õÙ¦ èÚôÕê‡ç

îÚÕôÙ·ÚÕ †è‡ëðÙ« ó©. (142)

æôª‡ë éÚ®Šª ëÛ…îôÚðÚ© îÚÕôé« å©õÙ·ÚǦ

èÚôÕì‡ïéÚ‡ð

éÚ‰¦èÚ æ镇çð éÙðÚõÚ© …íÕŒ îÚÕô釷à †èÙ©

æôÚéÚõÚê¯

ó©‡õ.

Among all those who stand on the outside of virtue, there are no greater

fools

than those who stand outside their neighbour`s door.

éÚùÚ−ëÙ·ÚÕ †éô©õ« ìÕô …ëùÚ−ëÙ·Ú©

ëÛ‡ì Ž·Ú−ˆöÊ‹ éÙ«. (143)

òðìÚ©õÙì© …ëùÚ−ˆ î¦èÚð鉇çð ì‡ïéÚðÚ窆ë éÚ‰Ãè°

…êÙÖŠ ëÛ‡ì‡ð² …í³ˆ îçÃèé«, …íªë釷éÚç †éŒè®çé«

æ©õ«.

Certainly they are no better than dead men who desire evil towards the

wife

of those who undoubtingly confide in them.

å‡ïªˆ‡âð« áðÚ•¦ åÕïÙ¦ ëڇ愈‡â�¦

†ë·ÙÕ èÚôïÚ© Žê©. (144)

ëÚ‡ïðùɦ á·Ù³−ˆ èÙ«¨êÙì© èÚô•‡çð ì‡ïéÚðÚç¦

…í©Çë©,

åμéùÉ …艇ì‡ð ä‡çðé·ÙðÚ•¦ åÕïéÙê �‚�¦?

However great one may be, what does it avail if, without at all considering

his

guilt, he goes unto the wife of another?

åùÚ…ëï ó©õÚôÃèÙÕ å³ˆ…ì³Ä ¹ÙÕŒ¦

éÚùÚðÙˆ îÚ±‹¦ è¸Ú. (145)

ó²…íð© åùÚðˆ åï åÖâÚà èÚô•‡çð ì‡ïéÚðÚç¦

…îôÚëéôÚ²

…í©êÚÕôéÕ, åÆèÙˆ¦ æ¸ÚðÙì© îÚ‡õîÚ±‹¦ è¸Ú‡ð

æ‡çéÙÕ.

He who thinks lightly of going unto the wife of another, acquires guilt that

will

abide with him imperihably and for ever.

è‡êèÙé¦ æ²í¦ è¸Ú…ðï îÙÕ‹¦

óêéÙéÙ¦ ó©õÚôÃèÙÕ êÖ. (146)

è‡ê èÙé¦ æ²í¦ è¸Ú åÕ•¦ ó− îÙÕ‹ ‹±ô°êÁ¦

èÚôÕì‡ïéÚ

ðÚ窈 …îôÚ ëéôÚ îçÃèéïÚçªëÚõÚ‰−ˆ îÛ°êÙéÙ¦.

Hatred, sin, fear, disrace; these four will never leave him who goes in to

his

neighbour`s wife.

æôïÚðõÙÕ ó©éÙ´éÙÕ åÕèÙÕ èÚôïÚðõÙÕ

…èÖ‡ì îðéÙ ëéÕ. (147)

æôªëÚÕ óð©†èÙŠ …èÙ‰−ëÚ ó©éÙ´¨‡ê éÙ´èéÕ,

èÚô•¨‹

ä·Ú‡ìðÙïéùÚÕ …èÖëÕ‡ì‡ð éÚ‰¦èÙëé†ï.

He who desires not the womanhood of her who should walk according to

the

will of another, will be praised as a virtuous house-holder.

èÚôÕì‡ï †îÙ¨êÙë †è·ÙÖ‡ì íÙÕ†ôÙ«¨‹

æô…ïÙÕ†ôÙ áÕô öʨ‹. (148)

èÚô•‡çð ì‡ïéÚ‡ð éÚ‰¦èÚ †îÙ¨êÙë …è·Úð áÖ‡ì,

íÙÕ†ôÙ«

¨‹ æô¦ 쮊¦ æÕŒ. îÚ‡ô−ë öʨê�ìÙ‹¦.

That noble manliness which looks not at the wife of another is the virtue

and

dihnity of the great.

î©‹·ÚðÙ« ðÙ…·ïÚÕ îÙìîÛ« ‡éÃèÚÕ

èÚô±‹·ÚðÙ¯ †ëÙ¯†ëÙðÙ ëÙ«. (149)

êç© œ´−ë äõêªëÚ© îՇ쨋 ä·Úðé« ðÙ« åÕôÙ©

èÚô•¨‹

ä·Ú‡ìðÙïéùÚÕ †ëÙ‡ùà …èÙ‰−ëÙë醷 áé«.

Is it asked, `` who are those who shall obtain good in this world

surrounded

by the terrorproducing sea?`` Those who touch not the shoulder of her who

belongs to another.

æôÕ釷ðÙÕ æ©õ …íðÚ•¦ èÚôÕ釷ðÙ¯

…èÖ‡ì îðéÙ‡ì îÕŒ. (150)

ö‰éÕ æô…îôÚðÚ© îÚ±êÙì© æôìÚ©õÙë‡éê‡ù² …í³ëÙǦ,

èÚô•¨‹ ä·ÚðéùÚÕ …èÖ‡ì‡ð éÚ‰¦èÙì© éÙ´ë© î©õˆ.

Though a man perform no virtuous deeds and commit (every) vice, it will

be

well if he desire not the womanhood of her who is within the limit (of the

house)

of another.

…èÙ‡ô�‡ç‡ì (THE POSSESSION OF PATIENCE: FORBEARANCE)

æê´éÙ‡·ª ëÙ°‹¦ îÚõ¦†èÙõª ëÕ‡ì

óê´éÙ«Ã …èŒªë© ë‡õ. (151)

ëÕ‡ï …é®Š†éÙ‡·�¦ éÚ¸Ùì© ëÙ°‹êÚÕô îÚõ¦ †èÙ©,

릇ì

óê´éÙ‡·�¦ …èÙŒÃè†ë ë‡õðÙï èÖèÙ‹¦.

To bear with those who revile us just as the earth bears up those who dig

it,

is the first of virtues.

…èÙŒªë© óôÃèÚ‡ï åÕŒ¦ æë‡ï

ìôªë© æëïÚ•¦ îÕŒ. (152)

é·¦Ž êç−ˆ èÚô« …í³ë ëÛ°‡ê åÆèÙˆ¦ …èÙŒ¨ê †éÖŠ¦.

æª

ëÛ°‡ê îÚ‡ïéÚǦ …êÙ¯ùÙì© ìô−ˆéÚŠë© …èÙŒªë‡õéÚç

î©õˆ.

Bear with reproach even when you can retaliate; but to forget it will be still

better than that.

óÕ‡ì�¯ ó¦‡ì éÚ‰−…ëٷ٩ éÕ‡ì�¯

éÕ‡ì ìçéÙ«Ã …èÙ‡ô. (153)

錇ì�¯ 錇ì, éÚ‰−ëÚà †èÙ±ôÙì© îÛ¨‹ë©;

é©õ‡ì�¯

é©õ‡ì åÕèˆ æôÚéÚõÙ« ëÛ°‹ …í³ë‡õà …èÙŒªëõÙ‹¦.

To neglect hospitality is poverty of poverty. To bear with the ignorant is

might

of might.

îÚ‡ô�‡ç‡ì îÛ°êÙ‡ì †éÖ‚Õ …èÙ‡ô�‡ç‡ì

†èÙ±Œ öÊêà 芦. (154)

îÚ‡ô ä‡çðéïÙê 󉨋¦ ëÕ‡ì ëÕ‡ïéÚ®Š îÛ°êÙìõÚ‰¨ê

†éÖ‚ïÙ©, …èÙŒ‡ì‡ð †èÙ±ôÚ öÊê †éÖŠ¦.

If you desire that greatness should never leave, you preserve in your

conduct

the exercise of patience.

öŒªëÙ‡· öÕôÙê ‡éðÙ†· ‡éÃè«

…èÙŒªëÙ‡·Ã …èÙÕ†èÙ± …èÙëÚ−ˆ. (155)

(ëÛ°‹ …í³ë釷Ã) …èÙŒ¨êÙì© é‰ªëÚï釷 äõêªëÙ« ö‰

…èÙ‰ùÙê ìëÚðÙ«; áïÙ© …èÙŒªë釷à …èÙÕ†èÙ©,

ì愈¯

‡éªˆ ìëÚÃè«.

(The wise) will not at all esteem the resentful. They will esteem the patient

just

as the gold which they lay up with care.

öŒªëÙ«¨‹ ö‰îÙ‡ù óÕè¦ …èÙŒªëÙ«¨‹Ã

…èÙÕŒ− ˆ‡â�¦ Žê´. (156)

ëÛ°‹ …í³ë釷à …èÙŒ¨êÙì© é‰ªëÚï髨‹ ö‰îÙ¯

óÕè†ì;

…èÙŒªë髨‹ äõê¦ æ¸Ú�¦ 釷¨‹¦ Žê´ äÖŠ.

The pleasure of the resentful continues for a day. The praise of the patient

will

continue until `the final destrution of ` the world.

ëÚôï©õ ë±èÚô« …í³ðÚ•¦ †îÙ…îÙ−ˆ

æôï©õ …í³ðÙ‡ì îÕŒ. (157)

ë‹ëÚ æ©õÙë‡éê‡ùª ë廓à èÚô« …í³ë †èÙëÚÇ, æëïÙ©

æ髨‹ 鉦 ˆÕèªëÚ±êÙê …îÙ−ˆ, æô¦ æ©õÙë‡éê‡ù²

…í³

ðÙëÚ‰ªë© î©õˆ.

Though others inflict injuries on you, yet compassionating the evil (that will

come upon them) it will be well not to do them anything contrary to virtue.

ìÚ‹ëÚðÙÕ ìÚ¨ê‡é …í³ëÙ‡·ª ëÙ−ë¦

ë‹ëÚðÙÕ …éÕŒ éÚç©. (158)

…퉨êÚïÙ© ëÛ°êÙï鱇ô² …í³ë釷ª ëÙ¦ ë¦�‡çð

…èÙŒ‡ìÃ

èÖèÚïÙ© …èÙŒªˆ …éÕŒ éÚç †éÖŠ¦.

Let a man by patience overcome those who through pride commit

excesses.

ˆô−ëÙ·ÚÕ ˆ�³‡ì ä‡çð« óô−ëÙ«éÙ³

óÕïÙ²…íÙ© †îÙ±êÚ± èé«. (159)

é·¦Ž êç−ˆ îçÃèé·ÚÕ éÙðÚ©èÚô¨‹¦ …êÙŠÄ…íÙ±ê‡ùÃ

…èÙŒª

ˆ¨…êÙ¯èé«, ˆô−ë釷à †èÙõª ˆ�³‡ìðÙïé« áé«.

Those who bear with the uncourteous speech of the insolent are as pure

as the

ascetics.

äÖâÙˆ †îÙ±èÙ« …è·Úð« èÚô«…í٩Ǧ

óÕïÙ²…íÙ© †îÙ±èÙ·ÚÕ èÚÕ. (160)

äâÉ äÖâÙì© †îÙÕŽ êÚçÃèé«, èÚô« …í٩Ǧ …êÙŠÄ

…íÙ±

ê‡ùà …èÙŒÃè髨‹ 抪ë îÚ‡õðÚ©ëÙÕ …è·Úðé« áé«.

Those who endure abstinence from food are great, next to those who

endure

the uncourteous speech of others.

æʨêÙôÙ‡ì (NOT ENVYING)

æʨêÙôÙ¨ …êÙ¯ê ö‰éÕëÕ …îÄíªˆ

æʨêÙŒ ó©õÙë óð©Ž. (161)

ö‰éÕ ëÕ …îÄíÚ© …èÙôÙ‡ì ó©õÙì© éÙʦ óð©‡èª

ë廓

ä·Úð öʨê…îôÚðÙê¨ …êÙÖŠ †èÙ±ô †éÖŠ¦.

Let a man esteem that disposition which is free from envy in the same

manner

as propriety of conduct.

éÚÊÆè±ôÚÕ æ.`.…ëÙÃèˆ ó©‡õðÙ« ìÙ®Š¦

æʨêÙ±ôÚÕ æÕ‡ì …èôÚÕ. (162)

ðÙ·ÚçªëÚǦ …èÙôÙ‡ì ó©õÙëÚ‰¨êÃ…è±ôÙ©, ö‰éÕ

…èôªë¨ê

†ì¦èÙçÙï †èŒêùÚ© æ뱋 öÃèÙïˆ †é…ôÙÕŒ¦ ó©‡õ.

Amongst all attainable excellences there is none equal to that of being free

from

envy towards others.

æôÕ á¨ê¦ †éÖçÙëÙÕ åÕèÙÕ èÚôïÙ¨ê¦

†èâÙˆ æʨêŒÃ èÙÕ. (163)

ë廓 æô�¦ á¨ê�¦ éÚ‰¦èÙëéÕ åÕŒ ê‰ëª ë¨êé†ï

èÚô•

‡çð á¨êª‡ë¨ êÖŠ ìêÚ¸Ùì© æë±êÙêÃ

…èÙôÙ‡ìÃèŠéÙÕ.

Of him who instead of rejoicing in the wealth of others, envies it, it will be

said,

``he neither desires virtue nor wealth.``

æʨêÙ±ôÚÕ æ©õ‡é …í³ðÙ« óʨêÙ±ôÚÕ

÷ë¦ èŠèÙ¨‹ æôÚ−ˆ. (164)

…èÙôÙ‡ìÃèŠëõÙêÚð ëéôÙï …îôÚðÚ© ˆÕ芦 ÷±èŠë‡õ

æôÚ−ˆ,

…èÙôÙ‡ì êÙ·âìÙê æôì©õÙë‡éê‡ù² …í³ðÙ«

æôÚɇç†ðÙ«.

(The wise) knowing the misery that comes form transgression will not

through

envy commit unrigteous deeds.

æʨêÙŒ ä‡çðÙ«¨‹ æˆíÙǦ öÕïÙ«

éʨêÚ�¦ †ê„Õ èˆ. (165)

…èÙôÙ‡ì ä‡çð髨‹ †éŒ è‡ê †éÖçÙ æˆ öÕ†ô

†èÙˆ¦;

è‡êé« ëÛ°‹…í³ðª ëéôÚïÙǦ ëéôÙì© †ê®‡çª ë‰éˆ

æˆ.

To those who cherish envy that is enough.Though free from enemies that

(envy)

will bring destruction.

…êÙŠÃèˆ æʨêŒÃèÙÕ �±ô¦ äŠÃèˆ�ä¦

äÖèˆ�ä¦ óÕôÚ¨ …ꊦ. (166)

èÚô«¨‹ äëéÚðÙê¨ …êÙŠ¨êÃ芦 …èÙ‰‡ù¨ êÖŠ

…èÙôÙ‡ìÃ

èŠêÚÕô镇çð �±ô¦, ä‡ç�¦ äâɦ ó©õÙì© …ꊦ.

He who is envious at a gift (made to another) will with his relations utterly

perish destitute of food and raiment.

æμéÚªˆ æʨêÙŒ ä‡çðÙ‡ï² …í³ðé¯

ëμ‡é‡ð¨ êÙ®‚ éÚŠ¦. (167)

…èÙôÙ‡ì ä‡çðé‡ïª ëÚ‰ìê¯ êÖŠ …èÙôÙ‡ìÃ變ª ëÕ

ë쨇ꨋ æé‡ï¨ êÙ®‚ îÛ¨êÚ éÚŠéÙÕ.

Lakshimi envying (the prosperity) of the envious man will depart and

introduce

him to her sister.

æʨêÙŒ åïö‰ èÙéÚ ëÚ‰²…í±Œª

ëÛ�¸Ú 䳪ˆ éÚŠ¦. (168)

…èÙôÙ‡ì åÕŒ ÔôÃ芦 öÃè±ô èÙéÚ, ö‰é•‡çð

…í©éª‡ë�¦

…ꊪˆª ëÛð é¸ÚðÚ© æé‡ï² …íǪëÚéÚŠ¦.

Envy will destroy (a man`s) wealth (in this world) and drive him into the pit

of fire (in the world to come).

æμéÚð …îÄíªëÙÕ á¨ê�Ä …íμéÚðÙÕ

†êŠ¦ îÚ‡ï¨êà 芦. (169)

…èÙôÙ‡ì …èÙ‰−ëÚð …îÄíªëÙ•‡çð á¨ê�¦ …èÙôÙ‡ì

ó©õÙë

î©õ镇çð †êŠ¦ á·Ùðª ë¨ê‡é.

The wealth of a man of envious mind and the poverty of the rigteous will

be

pondered.

æʨ걌 æêÕôÙ‰¦ ó©‡õæ.`.ˆ ó©õÙ«

…艨êªëÚ© ëÛ«−ëÙ‰¦ 芦. (170)

…èÙôÙ‡ìÃ變à …艇ì�±ô鉦 äõêªëÚ© ó©‡õ,

…èÙôÙ‡ì

ó©õÙëé·Ù³ †ì¦èÙ®‚õÚ‰−ˆ îÛ°êÚð鉦 ó©‡õ.

Never have the envious become great; never have those who are free from

envy been without greatness.

…é.`.êÙ‡ì (NOT COVETING)

îŠéÚÕôÚ îÕ…èÙ‰¯ …é.`.êÚÕ ‹‚…èÙÕôÚ¨

‹±ô�¦ á°†ê 뉦. (171)

îŠÉîÚ‡õ‡ì ó©õÙì© èÚô«¨‹·Úð î©õ …èÙ‰‡ù ö‰éÕ

êé·

éÚ‰¦èÚïÙ© æ镇çð ‹‚�¦ …ꮊ¨ ‹±ô�¦ æÃ…èÙʆë

é−ˆ

†í‰¦.

If a man departing form equity covet the property (of others), at that very

time

will his family be destroyed and guilt be incurred.

èŠèðÕ …é.`.êÚà è¸ÚÃèŠé …í³ðÙ«

îŠéÕ‡ì îÙ– èé«. (172)

îŠÉîÚ‡õ‡ì æ©õÙë鱇ô¨ êÖŠ îÙâÚ öˆ°‹êÚÕôé«, èÚô«

…èÙ‰‡ù¨ êé«éëÙ© 鉦 èð‡ï éÚ‰¦èÚà è¸ÚðÙï

…íð©ê‡ù²

…í³ðÙ«.

Those who blush at the want of equity will not commit disgraceful acts

through

desire of the profit that may be gained.

íÚ±ôÚÕè¦ …é.`.êÚ æôï©õ …í³ðÙ†·

ì±ôÚÕè¦ †éÖŠ èé«. (173)

æô…îôÚðÙ© …茦 óÕ誇ë éÚ‰¦ŽêÚÕôé«, îÚ‡õðÚ©õÙë

íÚôÚð

óÕ誇ë éÚ‰¦èÚ æô¦ æ©õÙë鱇ô² …í³éÙ«.

Those who desire the higher pleasure (of heaven) will not act unjustly

through

desire of the trifling joy (in this life)

óõ…ìÕŒ …é.`.‹ë© …í³ðÙ« Žõ¦…éÕô

ŽÕ‡ìðÚ© êÙ®íÚ ðé«. (174)

ò¦ŽõÕê‡ù�¦ …éÕô ‹±ôìÚ©õÙë æôÚ‡é ä‡çðé«, `ðÙ¦

錇ì æ‡ç−†ëÙ¦,` åÕŒ åÖâÚ�¦ èÚô« …èÙ‰‡ù éÚ‰¦èÙ«.

The wise who have conquered their senses and are free from crime, will

not

covet (the things of others), with the thought ``we are destitute``

æ.`.êÚ æêÕô æôÚ…éÕïÙ¦ ðÙ«ìÙ®Š¦

…é.`.êÚ …éôÚð …íðÚÕ. (175)

ðÙ·ÚçªëÚǦ …èÙ‰‡ù¨ êé· éÚ‰¦èÚà …èÙ‰−ëÙë鱇ô²

…í³

ëÙ©, ™®èìÙïëÙ³ éÚ·ÚɇçðëÙ³ éù«−ë æôÚéÙ© èðÕ

åÕï?

What is the advantage of extensive and accurate knowledge if a man

through

covetousness act senselessly towards all.

扯…é.`.êÚ á±ôÚÕêÖ îÚÕôÙÕ …èÙ‰¯…é.`.êÚÃ

…èÙ©õÙë œ¸¨ …ꊦ. (176)

扇ù éÚ‰¦èÚ æô…îôÚðÚ© îÚÕôéÕ, èÚô•‡çð …èÙ‰‡ù

éÚ‰¦

èÚà …èÙ©õÙë ‹±ô°ê‡ù åÖâÚïÙ© …êŠéÙÕ.

If he, who through desire of the virtue of kindness abides in the domestic

state

i.e., the path in which it may be obtained, covet (the property of others)

and

think of evil methods (to obtain it), he will perish.

†éÖç±ê …é.`.êÚðÙ¦ á¨ê¦ éÚ‡ùéðÚÕ

ìÙÖç± ê·ÚëÙ¦ èðÕ. (177)

èÚô« …èÙ‰‡ù¨ êé· éÚ‰¦ŽéëÙ© ዦ á¨êª‡ë

éÚ‰¦èÙëÚ‰¨ê

†éÖŠ¦; æˆ èðÕ éÚ‡ùéÚ¨‹¦†èÙˆ æÃèðÕ îÕ‡ìðÙéˆ

æ·ÚëÙ‹¦.

Desire not the gain of covetousness. In the enjoyment of its fruits there is

no

glory.

æ.`.êÙ‡ì …í©éªëÚ±‹ ðÙ…ëïÚÕ …é.`.êÙ‡ì

†éÖŠ¦ èÚôÕ‡êà …èÙ‰¯. (178)

ö‰é•‡çð …í©éªëÚ±‹¨ ‹‡ôÉ †î·ÙëÚ‰¨ê é¸Ú åˆ

åÕôÙ©,

æéÕ èÚô•‡çð ‡êÃ…èÙ‰‡ù éÚ‰¦èÙëÚ‰ªëõÙ‹¦.

If it is weighed, ``what is the indestructibility of wealth,`` it is fruits freedom

from

covetousness.

æôïôÚ−ˆ …é.`.êÙ æôÚɇçðÙ«² †í‰¦

ëÚôÕæôÚ− ëÙ°†ê ëÚ‰. (179)

æô¦ ó.`.ˆ åÕŒ æôÚ−ˆ èÚô« …èÙ‰‡ù éÚ‰¦èÙë

æôÚɇçðÙ‡·ª

ëÚ‰ìê¯ ëÙÕ †í‰¦ ëÚôÕ æôÚ−ˆ ÷±ôéÙŒ †í«éÙ¯.

Lakshimi, knowing the manner (in which she may approach) will

immediately

come to those wise men who, knowing that it is virtue, covet not the

property

of others.

óô©ñ•¦ åÖâÙˆ …é.`.êÚÕ éÚô©ñ•¦

†éÖçÙ‡ì åÕ•Ä …퉨‹. (180)

éÚ‡ù‡é åÖâÙì© èÚô« …èÙ‰‡ù éÚ‰¦èÚïÙ© æ.`.ˆ

æ¸Ú‡éª

뉦; æà …èÙ‰‡ù éÚ‰¦èÙì© éÙʦ …è‰‡ì …é±ôÚ‡ðª

뉦.

To covet (the wealth of another) regardless of consequences will bring

destrution.

That greatness (of mind) which covets not will give victory.

Žô°ÔôÙ‡ì (NOT BACKBITING)

æô°ÔôÙÕ æ©õ …íðÚ•¦ ö‰éÕ

Žô°ÔôÙÕ åÕô© óïÚˆ. (181)

ö‰éÕ æôª‡ëà †èÙ±ôÚ¨ ÔôÙëéïÙ³ æôì©õÙ ë鱇ô²

…í³ëÙ

Ǧ, ì±ôé‡ïÃè±ôÚà Žô°ÔôÙì© ó‰¨êÚôÙÕ åÕŒ

…íÙ©õÃèŠ

ë© î©õˆ.

Though one do not even speak of virtue and live in sin, it will be well if it

be

said of him ``he does not backbite.``

æôÕ¸Ûó æ©õ‡é …í³ëõÚÕ ëÛ†ë

Žôï¸Ûóà …èÙ³ªˆ î‡ê. (182)

æôª‡ë æ¸ÚªˆÃ †èíÚ æôì©õÙë‡éê‡ù² …í³ë‡ééÚç,

ö‰éÕ

ó©õÙëéÚçªëÚ© æé‡ïà è¸ÚªˆÃ †èíÚ †î·Ú© …èÙ³ðÙê

�êìõ«

−ˆ †è�ë© ëÛ‡ìðÙ‹¦.

To smile deceitfully (in another`s presence) after having reviled him to his

destrution (behind his back) is a greater evil than the commission of (every

other) sin the destrution of (every) virtue.

Žô°ÔôÚà …èÙ³ªˆðÚ« éÙ´ëõÚÕ êÙë©

æô°ÔŒ¦ á¨ê¦ 뉦. (183)

Žô°ÔôÚà …èÙ³ðÙê îç−ˆ äðÚ«éÙ´ë‡õéÚç, æμéÙŒ

…í³ðÙì©

錇ì�±Œ óô−ˆéÚŠë©, æô™�©ê¯ …í٩Ǧ á¨êª‡ëª

뉦.

Death rather than life confer upon the deceitful backbiter the profit which

(the

treatises on) virtue point out.

êÖîÚÕŒ êÖâô² …íÙ©õÚ•¦ …íÙ©õ±ê

�ÕîÚÕŒ èÚÕ†îÙ¨êÙ …íÙ©. (184)

åëÚ†· îÚÕŒ êÖ†âÙ®ç¦ ó©õÙì© êŠ‡ìðÙê² …íÙÕïÙǦ

…íÙ©õõÙ¦; †î·Ú© ó©õÙë†èÙˆ èÚÕ éÚ‡ù‡é á·ÙðÙë

…íÙ©

‡õ² …íÙ©õ¨ÔçÙˆ.

Though you speak without kindness before another`s face speak not in his

absence words which regard not the evil subsequently resulting from it.

æôÄ…í٩Ǧ …îÄíªëÙÕ æÕ‡ì ŽôÄ…í٩Ǧ

ŽÕ‡ìðÙ± êÙâà 芦. (185)

æôª‡ë î©õ…ëÕŒ †èÙ±Œ¦ …îÄí¦ ó©õÙë ëÕ‡ì, ö‰éÕ

ì±ôé‡ïÃè±ôÚà Žô°ÔŒêÚÕô íÚŒ‡ìðÙ© êÙâÃ芦.

The emptiness of that man`s mind who (merely) praise virtue will be seen

from the meanness of reviling another behind his back.

èÚôÕè¸Ú ÔŒéÙÕ ëÕè¸Ú �¯Á¦

ëÚôÕ…ë·Ú−ˆ Ôôà 芦. (186)

ì±ôé‡ïÃè±ôÚà Žô°ÔŒêÚÕôéÕ, æ镇çð è¸Úê¯

èõé±ôÚǦ

†îÙ¨ªë¨ê‡é á·Ù³−ˆ ÔôÚà èÚô·Ù© è¸Ú¨êÃèŠéÙÕ.

The character of the faults of that man who publishes abroad the faults of

others will be sought out and published.

èê²…íÙ©õÚ¨ †êùÚ«Ã èÚ·ÚÃè« îê²…íÙ©õÚ

î®èÙç© †ë±ôÙ ëé«. (187)

ìêÚʦè‚ðÙêà †èíÚ î®Ž¨…êÙ¯Áë© îÕ‡ì åÕŒ

…ëùÚðÙëé«

릇ìéÚ®Š îÛ°‹¦è‚ðÙêà Žô°ÔôÚ îÖ臷�¦ èÚ·ÚªˆéÚŠé«.

Those who know not to live in friendship with amusing conversation will by

backbiting estrange even their relatives.

ˆÕïÚðÙ« ‹±ô�¦ ˆ�±Œ¦ ì·èÚïÙ«

åÕ‡ï…êÙ© ÷ëÚõÙ« ìÙ®Š. (188)

…êÚà è¸êÚðé·ÚÕ ‹±ôª‡ë�¦ Žô°ÔôÚª ˆ�±Œ¦

ó𩎇çð

é«, è¸êÙë æðõÙ·Ú窈 åÕï …í³éÙ†·Ù?

What will those not do to strangers whose nature leads them to publish

abroad

the faults of their intimate friends?

æôÕ†îÙ¨êÚ á±Œ°…êÙ© ‡é𦠎ôÕ†îÙ¨êÚÃ

ŽÕ…íÙ© 䇷ÃèÙÕ …èÙ‡ô. (189)

ö‰é« †î·Ú© ó©õÙëˆ êÖŠ è¸Ú²…í© ÔŒ†éÙ•‡çð äç©

èÙ·ª‡ë,`óé‡ï�¦ �ìÃè†ë å廓 æô¦` åÕŒ ê‰ëÚ îÚõ¦

�ì¨êÚÕô†ëÙ?

The world through charity supports the weight of those who reproach others

observing their absence.

÷ëÚõÙ« ‹±ô¦†èÙ© ë°‹±ô° êÙÖê±èÚÕ

ëÛˆÖ†çÙ ìÕ•¦ äðÚ«¨‹. (190)

æðõÙ‰‡çð ‹±ôª‡ë¨ êÙÖ舆èÙ© ë¦ ‹±ôª‡ë�¦

êÙâé©õ

é·ÙïÙ©, îÚ‡õ…è±ô äðÚ« éÙ´¨‡ê¨‹ª ˆÕè¦ äÖ†çÙ?

If they observed their own faults as they observe the faults of others, would

any evil happen to men?

èðïÚõ …íÙ©õÙ‡ì (THE NOT SPEAKING PROFITLESS WORDS)

è©õõÙ« �ïÚðà èðïÚõ …íÙ©ÇéÙÕ

å©õÙ‰¦ å¯ùà 芦. (191)

†ê®çé« èõ‰¦ …錨‹¦è‚ðÙêà èðïÚ©õÙë …íÙ±ê‡ù²

…íÙ©

ÇêÚÕôéÕ, 婆õÙ·ÙǦ óê¸ÃèŠéÙÕ.

He who to the disgust of many speaks useless things will be despised by

all.

èðïÚõ è©õÙ«�Õ …íÙ©õ© îðïÚõ

î®çÙ«êÖ …í³ëõÚÕ ëÛˆ. (192)

èõ« �Õ†ï èðïÚ©õÙë …íÙ±ê‡ù² …íÙ©Çë©, îÖè·ÚçªëÚ©

æô¦ ó©õÙë …íð©ê‡ù² …í³ë‡õéÚçª ëÛ‡ìðÙïëÙ‹¦.

To speak useless things in the presence of many is a greater evil than to

do

unkind things towards friends.

îðïÚõÕ åÕèˆ …í٩Ǧ èðïÚõ

èÙ·Úª ˆ‡·¨‹¦ 䇷. (193)

ö‰éÕ èðïÚ©õÙë …èÙ‰¯ê‡ùÃè±ôÚ éÚ·ÚéÙê² …í٩Ǧ

…íÙ±

ê¯, æéÕ æô¦ ó©õÙëéÕ åÕè‡ë æôÚéÚ¨‹¦.

That conversation in which a man utters forth useless things will say if him

``he is without virtue``.

îðÕíÙ·Ù îÕ‡ìðÚÕ îÛ¨‹¦ èðÕíÙ·ÙÃ

èÖèÚ©…íÙ© è©õÙ ·êªˆ. (194)

èð†ïÙŠ …èÙ‰−ëÙë èÖŽ ó©õÙë …íÙ±ê‡ùà èõ·Ú窈¦

…íÙ©

Çë©, æôª†ëÙŠ …èÙ‰−ëÙì© îÕ‡ìðÚõÚ‰−ˆ îÛ°ê² …í³�¦.

The words devoid of profit or pleasure which a man speaks will, being

inconsi-

stent with virtue, remove him from goodness.

íÛ«‡ì íÚôÃ…èÙŠ îÛ°‹¦ èðïÚõ

îÛ«‡ì �‡çðÙ« …íÙõÚÕ. (195)

èðïÚ©õÙë …íÙ±ê‡ù î©õ èÖŽ ä‡çðé«

…íÙ©ÇéÙ·ÙïÙ©,

æ鉇çð †ì¦èÙŠ æ髨‹·Úð ìëÚÆèÙŠ îÛ°êÚéÚŠ¦.

If the good speak vain words their eminence and excellence will leave

them.

èðïÚ©…íÙ© èٷٮŠ éÙ‡ï ìêÕåï©

ì¨ê® èë‚ …ðï©. (196)

èðïÚ©õÙë …íÙ¯ê‡ùà èõ�‡ô�¦ …íÙ©ÇêÚÕô ö‰é‡ï

ìïÚëÕ

åÕŒ …íÙ©õ¨ÔçÙˆ; ì¨êÁ¯ èë« åÕŒ …íÙ©õ†éÖŠ¦.

Call not him a man who parades forth his empty words. Call him the chaff

of

men.

îðïÚõ …íÙ©õÚ•Ä …íÙ©Çê íÙÕ†ôÙ«

èðïÚõ …íÙ©õÙ‡ì îÕŒ. (197)

æô¦ ó©õÙë鱇ô² …íÙÕïÙǦ …íÙ©õõÙ¦; íÙÕ†ôÙ«

èðïÚ©

õÙë …íÙ±ê‡ù² …íÙ©õÙìõÚ‰ªë© îÕ‡ìðÙ‹¦.

Let the wise if they will, speak things without excellence; it will be well for

them not to speak useless things.

扦èðÕ á�¦ æôÚïÚïÙ« …íÙ©õÙ«

…艦èðÕ ó©õÙë …íÙ©. (198)

扇ìðÙï èðÕê‡ù á·Ùðé©õ æôÚ‡é ä‡çðé« æôÚ¹«,

ìÚ¨ê èðÕ ó©õÙë …íÙ±ê‡ù ö‰ †èÙˆ¦ …íÙ©õìÙ®çÙ«.

The wise who seek after rare pleasure will not speak words that have not

much weight in them.

…èÙ‰¯ëÛ«−ë …èÙ²íÙ−ˆÄ …íÙ©õÙ« 쉯ëÛ«−ë

ìÙíŒ êÙ®íÚ ðé«. (199)

ìð¨êªëÚõÚ‰−ˆ …ëùÚ−ë ìÙí±ô æôÚ‡é ä‡çðé«, èðÕ

îÛ°êÚð

…íÙ±ê‡ù ö‰êÙ© ìô−ˆ¦ …íÙ©õìÙ®çÙ«

Those wise men who are without faults and are freed from ignorance will

not

even forgetfully speak things that profit not.

…íÙ©Çê …íÙ©õÚ± èð•‡çð …íÙ©õ±ê

…íÙ©õÚ± èðïÚõÙ² …íÙ©. (200)

…íÙ±êùÚÕ èðÕ ä‡çð …íÙ±ê‡ù 쮊†ì …íÙ©õ †éÖŠ¦;

èðÕ ó©õÙë‡éêùÙêÚð …íÙ±ê‡ù² …íÙ©õ†éÔçÙˆ.

Speak what is useful, and speak not useless words.