THIRUKKURAL
BY THIRUVALLUVAR
Translation in English by K.
Padmanabhan, B.Com., B.L.,
Bangalore - 560 011, Karnataka
ARATHUP
PAL -
VIRTUE PART
The
concept of divinity in man, life and its purpose
The
disturbance in three qualities gave rise to turmoil causing the big-bang
followed by an enormous sound. There was a big shake-up which gave rise to the
formation of planets including earth and other things. ‘Aakaaram’ is the foremost sound of ‘Omkaaram’
consisting of the three sounds A U M. ‘A’ is the beginning of all letters. So
also ‘Aadi’ – the core element of Nature in dormant state is the storehouse of
all beings and things. The three qualities viz., Sattvam (Trans-Active),
Rajasam (Active) and Tamasam(Inactive) govern the Nature. When
these three traits are balanced, the Nature is in a dormant state. When disturbed the activity starts. The ‘Paga(la)van’
the Sun representing intelligence or ‘Purush’ activates them as to come
to life. ‘Aadi’ and ‘Purudan’ (Purush) are defined in one of the
classical Texts ‘Manimegalai’ as under.-
a)
“ThanaiyaRi varidhaaith thaanmuk Gunamaai,
Mananigazh vinRi maaNbamai Podhuvaai, Ellap poruLum thonrudharkku idamenach
Cholludhal Moolap Pagudhi”
b)
“ARidharku eLidhaai, mukgunam anRip, PoRiyuNar
vikkum poduvum anRi, epporuLum thOnRudhaRku idam anRi, apporuL
ellaam aRindarku uNarvaai, OnRaai engum parandhu, nith thiyamaai
NinRu; uLa uNarvaai
nigazhtharum Purudan”
The
man rising above the influence of three qualities of the nature, which moulds
the temperaments of human beings, attains the state of perfection. He attains ‘Mei ARivu’ – the true knowledge
controlling his five senses. Directing
the senses into virtuous ways helps one to give up the personal desires. The desires are the root cause of all
miseries. When the limitless desires are renounced, the householder leads a
life of penance. He gets detached from
his personal interests and bonds. The love and affection shown to his family
members and the dependents gets transformed into the quality of kindness,
encompassing all living beings; which gives rise to concern for promoting their
welfare and happiness. Such a person
takes to the public cause and helps promote harmony in the backdrop of all
pervasive nature.
To
enjoy the three aspects viz., Virtue (ARam), Wealth (PoruL) and
Love (Kaamam) of human life in their full measure, one should absorb the
prime qualities. Learning is the source
of all knowledge. Learning can be either
through regular educational institutions or by listening to the learned opting
for their company. It prompts a deep
enquiry into each and every thing to know their true nature.
One
should follow the foot-prints of great men who attained perfection having risen
above the three qualities. Following the
virtuous path of perfect men endowed with a flaw-less pure knowledge, one
matures to know the propensity of duality influencing human life and its
activity. When one gets an insight into
the true nature of good and evil, he chooses the good to lead a life of virtue.
A rationalistic approach to life frees one from the miseries arising from
greed.
The
divine qualities are deeply lodged in every heart but they lie dormant. An association with the men of true knowledge
helps one to bring to the fore those dormant divine qualities. When that
happens, the man gives up his greedy desires, the cause of all life’s misery
and he lives long. His mind does not hanker after things that bring about
misery. He remains self-contented. He is freed from the passions of bonds. He attains the state of being free from likes
and dislikes, which in turn frees him from sorrows of the life forever. One who pursues the meaningful fame of perfect
men with true knowledge, is not affected by the effects of two acts viz., good
and evil arising from one’s ignorance.
It
is the power of Soul (ULLoLi) that motivates one to experiment the ideas
and helps find suitable solutions. To make the soul power to work, one should
tread the path of truth and love. The wisdom of all the evolved souls is based
on these paths only. Truth demands one to be on the same plane in mind, speech,
and action. One should work on any
chosen task or assignment with whole heart and strength without any
inhibitions, deeming it as an offering to the supreme.
One
should love every creation of God admiring its design and grace. One should
learn to love every being with due care and respect. To see the light of
realization, one should remove ignorance, shed the back load of events, and be
free from hypocrisy, falsehood, prejudices, guilt and fear. One should always
feel light and cheerful imbibing the supreme wisdom and bliss.
Those
able to completely control their five sensory organs viz., body, mouth, eyes,
nose, ears and the respective reflexive pleasures viz., touch, taste, light,
smell and sound; lead a life of virtue free from the folly of pretences. They lead a happy life for long rendering
service to all beings. There is no match to those who attained the true
knowledge. Treading their path, one is
freed from worries arising from the life of desires. Those who do not follow
the path of matchless perfect men suffer mental grief because of the
unfulfilled desires.
Having
fulfilled the family obligations leading a worthy life, one renounces his
personal interests and the bonds and takes to a life of service; to guide the
common people into righteous path.
Penance is to lead a life of virtue fulfilling one’s obligations to the
family and the society. Renunciation is to give up the greed to hoard money for
self with an urge to enjoy the luxuries arising from unreasonable desires. Man
should work hard for survival and shall support those downtrodden, in genuine
need of support caused by inequalities obtaining in the social set-up.
Imbibing
prime qualities enriches the lives of human beings. Man should learn to seek the true knowledge,
joining and admiring the men of pure knowledge. Those who follow the foot-steps
of men of vision, enjoy stability in their lives. They free themselves from the
worries of life. The men of vision do not suffer from likes or dislikes. They
remain unprejudiced towards everyone whether a foe or well-wisher. Hence there can be no hurdles in life. The
men of vision always think of benign qualities and spread the message of
meaningful fame. When people seek that fame of the great men, the effects or
pains springing from dualities - two types of deeds; the good and evil arising
from ignorance will not affect them.
Those
who gain an insight into nature of the five senses, use them for productive
purposes. This insight into the
tendencies of senses enables one to give up the desires. The dawn of true knowledge is known as ‘Mei
ARivu’ (Concrete) or ‘Mei UNarvu’ (Abstract). No other quality can match that knowledge. It
is above all other assets. In the
absence of it, even an insight into the nature of five senses is of no use.
One
living by the virtuous principles leads a famed life free from foibles for a
long time. People should remember the teachings of matchless men with the
sublime qualities. As one gets rid of the unreasonable desires, greed and
personal bonds; one is freed from the pangs of birth arising from
ignorance. Otherwise it is difficult to
get rid of the chain of miseries.
The
dawn of perfect and flaw-free vision of true knowledge, enables a man to give
up his personal attachments and take to the public cause. He showers love and affection on all living
beings, which transforms into unqualified kindness in the course of his humane
service. ‘AndhaNan’- a man of kindness and care is deemed as the store-house
of virtues. He successfully crosses through the sea of misery caused by the
activities of Wealth and Love. Others cannot sail through the said oceans of
sorrow. Such perfect men of compassion qualify themselves to lay down the codes
of life to guide common people.
The
object of education is to acquire true knowledge. The flaw free vision is the
true knowledge. The one with the pure qualities and free from desires, acquires
true knowledge of life. Attaining a flawless ‘VaalaRivu’- the pure
knowledge shining in all its glory is the real wealth. Worshipping the lotus
feet - ‘NattRaaL Thozhudhal’, is nothing but absorbing the sublime
qualities into one’s conduct.
The
‘Mei Unarvu’ is a state of mind free from desires arising from the three
basic traits of Nature viz., Sattvam, Rajasam and Thamasam; representing the
Trans-active, Active and Inactive qualities respectively. One attaining the ‘Mei
Arivu’- or ‘ChemporuL’ - the pure knowledge, is capable of analysing and
differentiating the good from evil. He remains at ease with no disturbance, to
face alike the situations of joy or grief and gain or loss. He goes all-out to
promote the general welfare of every being, with no particular attachment to
any person or a thing.
People
should always be conscious of the towering pure qualities. ‘Malarmisai Eginaan’
indicates to attaining knowledge of the enlightened dwelling in one’s
heart. The absorption of pure traits
enables one to live as long as he wants, till he fulfils his social obligations
as a householder. ‘Maan Adi Serndaar’ is to remember constantly the
lofty qualities of great seers who attained the true knowledge.
No
worry will ever visit if one sticks to high ideals of the seers free from likes
and dislikes. If one seeks meaningful
fame of ‘Iraivan’ – the perfect one glowing with sublime qualities, the
mind comes under one’s complete control.
The results of good and sinful acts arising from ignorance do not affect
the one seeking ‘Porul Ser Pugazh’ – a meaningful fame which accrues on
realising the true knowledge.
‘Poi
Theer Ozhukka Neri Ninraar’ refers to those who follow the principles of
the wise free from any blemish. They
harness the sensory organs towards virtuous aspects of life. ‘Pori Vayil
Aindhavitthaan’ is the one who is under complete control of the five
senses. One directing the senses on
benign deeds lives long, till he satisfactorily fulfils his objectives of
service to the humanity.
One
should absorb the sublime qualities of ‘Thanakku Uvamai Illaadhaan’- the
matchless seer. The peerless is free from likes and dislikes because he neither
has any expectation nor a disappointment for not receiving a favour. This contentment helps one to be free from
the chain of worries.
Controlling
the senses does not mean their suppression. They need be channelled into
positive directions to live in harmony with the nature. One should acquire the sublime qualities to
promote the righteous ends. If the
senses are nullified in total, the intelligence will not thrive. The life will also fail to see its height of
purity and fame. If one does not bow to
high ideals of the great seer, he is as useless as the sensory organs (‘Kol
ill Pori’), which outwardly look flawless but remain reflex-less like the
deaf ears, the blind eyes etc .
The
one who is guided by sublime qualities of the great will sail through ‘Piravip
Perung Kadal’- the sea-like miseries of life, arising from desire for
comforts of the wealth and the pleasures of love. The others cannot sail
through and reach the shore. The birth -’Piravi’ stands for an
ever-changing mind which hangs around the unquenchable desires, the root cause
of all miseries. The purpose of life is to know the truth and the object of
education is to acquire flawless knowledge treading the path of virtue. Virtue
or righteousness is to be free from guilt in one’s mind whatever be its’
measure.
The
love showered on family and relations to start with, ripens into kindness in
course of a householders’ life to protect every other living being. A sympathetic outlook promotes the general
happiness and harmony in the world. The simple humane approach to life is the
true religion with no place for superstitions or rituals like killing
lives. When the sublime qualities merge
into one’s thoughts and actions, it fosters the divinity within the man helping
him to remain youthful forever. This requires one to live a useful life in
harmony with the Nature, which is an embodiment of youthfulness, beauty,
fragrance, music etc.
The
Nature manifests itself in innumerable forms by an evolutionary process. No doubt the life is strewn with hurdles and
problems. One should know how to balance the happiness and grief to one’s
advantage and steer through them, to attain his life’s goal of being a caring
and helpful human being. Life is not
repulsive but it is a blessing to be of service to humanity and other beings. The
happiness or grief is purely a concept of mind.
A positive outlook towards life will keep one cheerful forever.
The Three dispositions of human
beings
The
mental make-up of human beings are three kinds viz., Sattva, Rajas and Tamas
representing Trans-active, Active and
Inactive conditions respectively. All
three characteristics are found in the same person in varying proportions. But one quality will be overriding the other
two. Sattva stands for level-headedness, calmness, maturity. A Trans-active man
is detached from material charms and pleasures.
Rajas is restless and packed with the worldly activities. An active man
is after material achievements and pleasures. Tamas indicates to the inert
state of lethargy and immobility. Idle man leads life of laziness exhibiting a
casual careless approach in his conduct.
The
domineering trait determines the type of a man. If the mental maturity and
composure predominates one’s character, that one is identified as a Sattvik or
Trans-active person. The man with rajas as the main quality over the other two
is known as Rajasik or active; and one with Tamas as the main trait is called Tamasik
or inactive person.
The
Sattva quality prevails during early hours of a day’s morning between 4.00 to 6
a.m. The Rajas shows up between 6 a.m.
and 6 p.m. during the course of day-light. The Tamas appears between 6 p.m. to
4.00 a.m. commencing with late evening and coming to a close the next day early
morning. The prevalence and influence of the above timings is same for all
men. The degree of expression of a given
trait will vary in proportion to its relative presence in a person. The trans-active
quality is forceful in a Sattvik man, less in Rajasik person and least in a man
with the Tamas.
The
study, meditation, yoga practices etc. are all effective during Sattvik hours.
The Rajasik activities are in full force during day time. The Tamasik
activities like drinking, sex, casinos etc. are more indulged into during
night-time. To gain the true knowledge –
The ‘Mei ARivu’ or true knowledge one should raise above these three
qualities. That is attained by constant reflection and adherence to lofty
principles of great men immune to the effects of duality, acclaimed to have
attained ‘Mei UNarvu’ or true knowledge.
Such close associations help one give up the desires and bonds, the root
cause of all worries of life. One should
relate his conduct to the world dispassionately with no like or dislike. An attitude of renunciation towards affairs
of the world is a Sattvik quality. It
remains the same through prosperity and poverty.
Everyone
shall get instilled with the spirit of service and sacrifice to promote the
welfare of the humanity at large. People should become more conscious of their
social obligations. They should work for
welfare of the community pushing back the personal interests. As the spirit of
detachment increases, one is less disturbed by fluctuations in the activities
of the world, which gives one the inner peace and happiness. Such people observe the world only as
witnesses enacting their respective roles as actors on the global stage. The objectivity of attaining ‘Mei Arivu’
– true knowledge will enable one to remain ever peaceful and blissful through
affairs of the world.
The
beings and things have all emerged from the omnipresent Nature and were
activated by the intelligence (Purudan) and have evolved by an evolutionary
process. To enjoy benefits of the family
life in full measure in all its three aspects viz., virtue, wealth, and love;
one should acquire the lofty principles.
That requires education. The
object of learning is to acquire true knowledge that guides a man on the
righteous path of seers endowed with flawless vision free from any taint. ‘ThaaL’-
the feet stands for philosophy. The knowledge is spread through every
being. It is the intelligence that
activates all beings. Those who attained
the true knowledge–‘Mei ARivu’ will live long till they wish and achieve
their objectives.
The
man with true knowledge will not desire anything from others. He will have no either like or dislike for
having received any favour or having been denied something. Those attaining the
true knowledge will face no misery, because they have no demands or
expectations and hence no discontentment or disappointment anywhere anytime. Those
seeking true fame of the high principled men will not go for any other act than
those that help them to attain the true knowledge. The two deeds of good and evil arising from
ignorance will not affect those seeking true fame of the enlightened.
People
leading a virtuous life seeking true knowledge will give up the desires. Such people live long free from worries
rendering service to humanity, till they achieve the objective of their goal. The
miseries of life will not leave one till one attains true knowledge of the
matchless peers endowed with the sublime qualities that make one an ‘Andhanan’
– a person of compassion for all living beings.
The true knowledge or ‘Mei ARivu’ is a sea of virtues. People should embark the rescue-boat of true
knowledge, to sail through the sea-like miseries arising from the acts of
wealth and love. Otherwise they will find it difficult to pass through the woes
of life.
Unless
one realises that true knowledge is above all the other things, attainment of
knowledge on tendencies of the five senses is of no use. One should appreciate
and absorb those qualities deemed as lofty by the wise. If one does not bow to the one gifted with
prime qualities, he is no better than the useless sensory organs, which are
seemingly good-looking but do not respond like the deaf ear, blind eyes etc.
The
mind goes after things that give rise to the miseries of ignorance. One who
controls his mind to remain stable attains true knowledge esteemed above all
the other wealth. For that one should commit the sublime traits to constant
memory. Only such people sail through the sea of miseries of ignorance that
arise during life-time. Those who do not absorb the prime qualities will not
reach the shore. Usage of the word Birth (PiRavi) stands for a mind that
keeps changing forever, due to unquenchable desire.
********
Thirukkural - Araththup
pal – PART – 1
CONTENTS
Payara iyal :
1 In Praise of Prime Qualities
2 The Excellence of Rain
3 The greatness
of Ascetics
4 Emphasis
on Virtue
Illara
iyal : 5 Married Life
6 The
virtues of a Life Partner
7 The
asset of good children
8 Kindness
9 Hospitality
10 Speaking sweet words
11 Gratefulness
12
Impartiality
13 Humility
14
Decorum
15
Not
to desire for another`s spouse
16
Forgiveness
17 Not to envy
18 Not to crave
for others’ Wealth
19 Not to speak
ill of others
20 Not to speak vain words
21 Being
shy of evil deeds
22 Seeking common good
23 Charity to the needy
24 Fame
25 Kindliness
26 Not to
eat meat
27 Penance
28 Conflicting
conduct
29 Not to defraud
30 Truthfulness
31 Not to be Angry
32 Not to harm
33 Not to kill
34 Instability
Thuravara
iyal
: 35
Renunciation
36 The
Consciousness of Truth
37 Removal
of Desires
Oozh
Iyal : 38 The Swing of Nature ( Destiny)
Tirukkural - Araththup pal – PART I
Payara iyal :
1. In Praise of Prime Qualities
‘Agaram’ – ‘A’ is the first of all
letters. ‘Aadhi’ – the Nature’s core
stuff triggered by ‘Paga(la)van’- the Sun is origin of this world. 1
What is the benefit of
learning, if one does not admire virtuous principles of the wise emitting an aura
of knowledge? 2
Men absorbing
inspiring principles of the worthy, who reside in the lotus-like hearts, will
live long on this earth. 3
Those,
who live by virtuous principles of the worthy freed from likes and dislikes, will
never face grief from anywhere. 4
The
dual effects of good and evil will not affect the one who understands the true
meaning of ‘Iraivan’ - the praiseworthy. 5
Those
following illusion-free principles of the one, who streamlined the five sensory
organs, do live long. 6
It is
difficult to get over the earthly worries, except by those who took to pure qualities
of the matchless one. 7
Unless
one imbibes the upright principles of ‘Aravaazhi Andhanan’ – the worthy it
is hard to swim through the other two seas of life. 8
The head
that bows not to the one with prime qualities is useless, similar to a good
looking but the insensitive sensory organ. 9
One
imbibing prime traits of ‘Iraivan’- the praise-worthy, will swim through the
grief filled sea of birth; which others cannot do. 10
2 The
Excellence of Rain
World exists because of rains, hence it should be valued
on par with the nectar that promotes life.
11
Rain feeds humanity producing nutritious food
to sustain the life. The same rain turns itself into food in the form of water. 12
If the sky fails rains, intense hunger will
affect those beings dwelling on this vast land encircled by sea waters. 13
If the rain-bearing clouds shrink in their
reserve failing rains, the farmers will not lift ploughs to till the lands. 14
It is the rain that ruins per excessive pour or total
failure. It is the same rain that pours at wish and props-up those destroyed. 15
Unless
rain drops fall from the sky, it will be hard to see the sprouting head of a blade
of green grass. 16
Even
vast seas will shrink in their reserves, when cluster of rain bearing dark clouds
fail to burst open.
17
The
special festivities will not be observed with grandeur, when the sky goes dry
with no rains disappointing the sky-watchers.
18
The
disciplines of charity and penance will not thrive, if the sky does not pour
rains. 19
If the
world cannot go on without water, so also no discipline will sustain for anyone
without rains. 20
3 The greatness of Ascetics
Renowned Text
Books speak high of those virtuous householders, who opted to the ascetic life;
renouncing bonds and sensory joy. 21
If
greatness of those who had renounced family life is to be measured, it is like counting
the dead from origin of this world. 22
It
is greatness of householders, who adapted to ascetic life knowing the tendency
of good and evil, which excels in this world. 23
A
person controlling his five senses with a hook of sturdiness will prove a potent
seed to give rise to a clan of righteous men. 24
The tale of Indira – the celestial king is an apt
example to establish the superiority of a person who controlled the five senses. 25
Great
men are capable of achieving rare deeds (like giving-up bonds and pleasures); which
the ordinary men cannot do. 26
World
comes under the decree of one, who knows about leanings of the five senses (taste,
sight, touch, hearing and smell).
27
The Texts
of virtue constantly referred to in this world broadcast the worth of those
great men. 28
Anger
of the upright virtuous men perched on hill-top of character, will not continue
even for a second.
29
The
righteous men are known as ‘AndhaNars’ – the kind-hearted, who remain self-less and caring towards
all living beings. 30
4 Emphasis on Virtue
Righteousness
fetches honours and wealth. Is there anything else more benign to humanity than
honesty? 31
There
is no better good than the righteousness. Likewise there is no worst evil than forgetting
the morality. 32
Let
the righteous deeds be done constantly without missing an opportunity, as much
as one can afford with no break. 33
To be
free from the dirt of guilt in one’s mind is virtue, it is just that. All else are
mere display of pomp and show. 34
Righteous
act is the one, which is free from four evils viz., envy, greed, anger and bad
speech. 35
Do
righteous deeds instantly not postponing them to a future date. Such good deeds
prove reliable support when ruin befalls one. 36
How
does the righteousness help? The righteous sail through life like the one in a
palanquin. The evil suffer like the pole- bearers. 37
The upright
deeds done not allowing a day to go waste, they help lay a painless path of
dressed stones to spend one’s life span.
38
Pleasure
derived from doing a just deed is the true joy. All other things fall outside
the edge of virtue and are devoid of fame.
39
What
one should do is a righteous deed? What one should not do is the fault-finding
act? 40
Illara
iyal : 5 Married Life
A family
man is one who extends solid support to three types of people viz., the relatives,
friends and orphans. 41
A householder
is a reliable support to the ascetics, starving poor and penniless broke. 42 Foremost
duty of a householder is to support five types of people viz., refugees, holy
men, guests, kin and the self in that order.
43
If
one’s life is unblemished and guided by sharing with the needy, his clan’s liberality
will never come to an end. 44
When
the family life spins with love and virtue, the love is its medium and an upright
conduct is its benefit. 45
If the
family life is led on the path of virtue, what is there to gain by opting to the
other discipline–asceticism? 46
A
person, leading family life discharging the innate duties of a house-holder, is
held above all those seeking lasting peace. 47
A
family life led following the path of virtue without a slip, is said to carry
greater purity than those practising penance. 48
Family
life is nothing but Righteous living. It is also welcome only when not open to
others’ blame. 49
A
person leading a praise-worthy virtuous family life as it should be on this
earth, he will be held sky-high as a worshipful celebrity. 50
6 The virtues of a spouse – Life Partner
Wife
is a good help-mate, when she has all merits of a housewife, able to
manage domestic affairs within the husband’s resources. 51
If
homely virtues are not found in one’s wife, such a life is deemed grey,
whatever be its splendour the other side. 52
If
one’s wife is worthy what is not there in a home? If she is not of laudable conduct,
what is there to be proud of? 53
If a
woman is pure and resolute in her character, what else is more valuable than
that female? 54
A
lady worshipping not a deity, but wakes up with an intent to shore-up
husband`s welfare is like the rain that pours at wish. 55
A woman
is one who guards her honour and repute, takes care of her husband and remains
confident with determination.
56
How imprisoning
a lady in the cell would help safeguard her chastity? Best guard is
self-control of the woman. 57
If a
lady builds up good kinship with her husband gaining his love and confidence, she
earns honoured position in the new home.
58
If
one is not blessed with a worthy wife to lead dignified family life, one cannot
afford a lion’s walk before his mocking opponents. 59
Wife’s
worthy conduct is held as ‘mangalam’- the natural beauty to a family,
which shines with the add-on of good children. 60
7 The asset of
good children
Of
all the blessings, I am not aware of any other greater blessing than the gift
of intelligent children. 61
If
one is blessed with children of virtue not prone to blame, no evil will ever touch
one’s progeny for the next seven generations. 62
One’s
children are deemed as one’s wealth. The children’s wealth shall accrue only
through each their skills and toil. 63
The liquid
food made of puffed rice played into by tender fingers of one`s child, is tastier
than the elixir that lengthens the life-span.
64
Infant’s
touch is blissful to the body. That apart listening to the child’s twaddle talk
is sweet to ears. 65
Only
those who heard not the kid’s prattle will claim that musical devices viz., ‘Kuzhal’-
flute is sugary and ‘Yazh’-Harp is honey. 66
A
father`s duty unto his son is to groom him occupy the front row of illustrious
persons in an assembly of the learned.67
Children
proving more intelligent than parents will benefit humanity and lives of the
world. 68
A mother
will be more elated than the joy she felt while giving birth, when she hears
scholars praise her son; ‘ a worthy learned man’.69
Duty
of a son unto his father is to earn a name from the public to wonder, “What austerity this man’s father would have practised?” 70
8 Kindness
Is
there a gate valve to stop the overflow of love feeling? The tears emerging in the eyes of a loving person would
expose his love. 71
Those
with no love for others amass everything for themselves. Those with selfless love
sacrifice even their bones to others.
72
Wise
say that the link that exists between the precious life and body, is the result
of sublime love ending into a blissful union.
73
The
love creates an interest to care for others’ comforts. That concern gives rise
to a self-less relationship called the friendship. 74
The
wise say that the greatness attained by the happiest man on this earth was due
to a life of self-less love and sacrifice. 75
Ignorant say that love supports only the
righteous cause, but it also shores up heroic deeds aimed to put down the evil. 76 Righteousness burns away the loveless, akin to
the sun`s rays that roast-up the boneless creatures. 77
A life
devoid of natural love within is akin to the hope that a wasted tree in the
desert would come-up with fresh leaves.
78
When
a person has no love within the heart, how his external limbs be expected to
provide any help? 79
The
life sustains because of love. To those with no love, the body is nothing but a
shell of bones covered with the skin.
80
9 Hospitality
Leading
family life, making and safeguarding wealth is all to feed the visiting guests and
to help the needy. 81
Eating
food when a guest keeps waiting outside is not desirable, even if it were to be
the elixir (Amirtham) that revitalizes life. 82
Life
of the one who takes care of visiting guests every day, will never suffer ruin on
account of poverty. 83
‘CheyyaaL’ –
the lady of prosperity dwells pleased in the house of a person, who feeds the visiting
guests with a smile.
84
Is
there a need to scatter seeds in the field of one who feeds first the visiting
guests and survives on the left-over? 85
The householder
feeding guests already in and waits for fresh arrival of guests, will be
honoured as a star-guest at high places. 86
The
benefits of hospitality are not measurable, for its worth is judged not on spread
of dishes but on merits of the guests.
87
Those
practising no hospitality deeming it as a holy fire, will bemoan one day for
having lost kin in their fad to amass wealth. 88
Worst
poverty in prosperity is the dislike to practise hospitality, which stupidity exists
only in the fools. 89
‘Anichcham’– a delicate
flower fades away when it is smelt at. But
the guests go lifeless at the very sight of a host’s uncaring look.90
10 Speaking sweet words
The
words spoken by those who had realised the Truth will be a mix of sweetness and
kindness free from deceit.
91
If
one speaks sweet words smilingly that spreads liveliness in and around, it is
preferable to that of a gift made with great warmth. 92
Speaking
sweet words is a virtue, which manifests itself in one`s warmth, charming looks
and smiling face. 93
If a
person speaks sweet words to everyone, the grief of poverty will never pain him. 94
The sweet
words spoken remaining humble adorns a man as an ornament and not the other
things. 95
If pleasing
words are spoken with good intent, virtue will flourish forcing the evil to decline. 96
Polite
words, spoken sliding not from the civility, will fetch good benefits evoking
fair and cheery response. 97
The
sweet words spoken sans hatred gives joy not only during life-time; but also it
helps sustain fame even after one’s death. 98
A
person who experiences by himself that speaking sweet words bring in joy, why should
he then speak harsh words? 99
Speaking
harsh when there are sweet words is akin to grabbing the sour one, when the
stock of ripe fruits is available. 100
11 Gratefulness
A
help rendered willingly despite no debt pending, cannot be set-off even giving the
entire universe. 101
A help
given in dire need though small in value, is esteemed bigger than the
universe. 102
Help
rendered with no expectation is of greater worth than the extent of a sea. 103
The
millet size help given in a crisis would be deemed as big as Palmyra tree by those
who know its value. 104
A
help is measured not by quantity, but on the standard of receiver’s civility
and dignity. 105
Forget
not the nearness of flawless men. Give up not a friendship that stood by you in
distress. 106
The
memory of a friendship that wiped off grief will be remembered by beneficiary
over seven generations. 107
Forgetting
one’s help is not good, but it is desirable to forget the same day what is not
pleasing. 108
A
harm caused by a person equal to killing will lose its’ force,
when a good deed of his is remembered. 109
There
is relief to one who violated every other virtue, but no escape to one who
killed gratitude to a help.
110
12 Impartiality
An
upright conduct is said to be neutral when no distinction is made towards any
one viz., enemy, stranger and friend. 111
The wealth
of an upright man is not prone to any damage and it will pass over in full with
due protection to his off-springs. 112
Even
if it brings good, a benefit that accrues by drifting away from one’s righteous
path should be given up the same day. 113
Whether
a person is worthy or unworthy will be known, from his ‘Eccham’- the legacy
(good or bad) of one’s name and children. 114
Poverty
or prosperity is not uncommon in life. Not to drift from sense of right and
wrong is a decoration to the righteous.
115
Let
a person know that he would perish when he drifts from being neutral and does
something unjust opposing his conscience.
116
The tumble
suffered by a person for having been neutral, will not be seen by the world as
a decrease in his status. 117
Not
to lean on any one side remaining even like the needle of a weighing scale, is
a decoration to the learned. 118
A
judgement free from ambiguity, mischief and bias towards any side is perfect
verdict. 119
Business
prospers to those who do business with honesty, while dealing
with others’ property; deeming them as their own. 120
13 Humility
Humility
will lift one to piousness and the egotism will push one into a den of deep darkness. 121
Treasure
the quality of self-control as wealth, for there is no other precious accrual
for men than that. 122
If
one acts righteously with humility gaining knowledge in all its’ dimensions, it
earns honours according to one’s merits. 123
The image
of a person swerving not from personal discipline, controlling the five senses is
taller than an imposing mountain. 124
To
be humble is good for all men, and especially to the rich it is as precious as a
treasure. 125
If
one controls five senses like tortoise pulling back within the shell its head
and limbs, one’s clan is cosseted for seven generations. 126
Even
if one guards not anything else, let one guard the tongue; failing which one will
suffer distress for slip in the words. 127
If
one word in the spoken words carries a wrong meaning, it will undo the intended
object of that speech. 128
A fire-burn
may get healed within, but a scar caused by foul speech (registered in the sub-conscious
mind) will never get erased. 129
If a
learned person remains humble controlling anger, the angel of virtue would wait
on his route to confer happiness. 130
14 Decorum
A virtuous
conduct requires to be fostered more than one’s life for it promises one a top
status and honours. 131
Guard
virtuous conduct with utmost care. Even when checked from several
Texts the righteous conduct is best companion. 132
Possession
of virtue confers nobility. A drift from
the upright path turns one’s birth scornful. 133
If the
Scripture is forgotten it can be regained by revision. With a decline in the
decorum, the nobility of one’s birth gets tainted. 134
As
no wealth accrues to a jealous man, so also there is no raise in the status to an
immoral person. 135
Those
with strong mind will never drift from personal discipline, being aware of misery
that follows a slip from the virtuous path.136
The
virtuous attain high position, but on a slip from virtue one earns a
shameful blemish.
137
Disciplined
life is a virile seed for benign good. The wickedness will ever be a cause for
misery. 138
It
is not possible to the virtuous and disciplined to speak evil even by a slip of
the tongue. 139
Despite
mastery in many a Text, the one who has not learnt to be in accord with the
world is deemed ignorant. 140
15 Not desiring for another`s spouse
The idiocy
of longing for a woman wedded to the other will not be found in one, who studied
the tenets of ethics and economics. 141
Of all
those who crossed the border of virtue, there is no fool like the one who hangs
around another’s door to ogle at his wife.
142
One
indulging in immoral activity with the spouse of a trusting friend is no better
than a dead person. 143
How one’s
status matters whatever be its eminence, when one sneaks into another’s home
seeking his wife with no foresight? 144
One,
who jumps over a compound wall believing that it is easy to access another
man’s wife, will grieve perpetually in guilt. 145
Enmity,
sin, fear and slur these four things will never leave one, who sneaks into
another`s home seeking illicit relationship. 146
A
virtuous family man is one who goes not after the charms of a lady wedded to
the other. 147
Staring
not at another’s wife is manliness (‘PeraaNmai’), which self-control is the sign of virtue and
refined conduct to the worthy. 148
If
asked who has got the liberty to enjoy good things in this sea-bounded world, it
is him who hugs not another`s wife. 149
Even
if one engages in vices violating every other rule of virtue, let not one pine
for the charms of another man’s wife. 150
16 Forgiveness
It
is the prime virtue to tolerate those ridiculing us, even as the earth supports
those who drill deep into its core from fall. 151
Any
day it is better to bear with those evil deeds meted out beyond limits. It is
still good to forget such an excess act forever. 152
Worst
poverty in penury is the shortage that sends back the guests. The toughest of hard
jobs is to withstand mad acts of the fools.
153
If a
man wants the quality of uprightness not to leave him forever, he should foster
tolerance with care.
154
World
deems not as great those punishing the wrong doers, but it esteems as treasure
of gold those who put up with the wicked.
155
It
is a day’s pleasure to those who punish instantly the evil doers, but to the
tolerant it is an act of praise till death. 156
Where
others cause you harm with no irritant better not to harm, except sympathising for
the likely pain to be suffered by them.
157
Let
one be gracious and win over those, who out of ego committed extreme wicked acts. 158
Those
who tolerate the reckless who speak infinite hurting words are believed to be
far purer than the saints. 159
Those
observing severe penance foregoing food are great, but they are held only next to those who endure
others’ hurtful words. 160
17
Not
to Envy
Nurturing
one’s mind with an envy-free nature should be adopted as the way of life. 161
Of
all those desirable traits, if one imbibes the quality of not being jealous
towards anyone; there is nothing like that. 162
Only
he, who is averse to benefits flowing from virtue, will envy other’s progress
as not to appreciate them. 163
Those
aware of misery that flows from an evil will not dare to do it out of envy. 164
The quality
of envy is enough to ruin an envious man, even when an enemy fails to harm him.
165
The
kin of one, who envies someone giving to the needy, will perish without clothing
and food. 166
‘CheyyavaL’ – the angel of riches unhappy with an
envying man, will direct him to her elder sister ‘Thavvai’ -the dispenser
of poverty. 167
The
evil of sin known as envy will ruin one’s wealth and also will push one into
the trench of fire. 168
The
wealth of an envious and poverty of a righteous person is fit subject for study
(to find out reasons for such curious disparity).169
Among
the envious none ever attained sweeping increase in wealth and likewise the envy-free
never denied a steady growth. 170
18 Not to crave for others’ Wealth
If a
person drifts from fairness and longs for well-earned property of somebody else,
his family will suffer ruin exposed to crime. 171
The
one shy of unfairness will not take to any chiding act, longing for an infamy
gain arising there from. 172
Those
interested in lasting happiness arising from virtue, will not dare unrighteous
acts to gratify the urge for a passing pleasure. 173
Those
who controlled the senses and realised the taint-free truth, they desire
not others’ assets pleading “I do not have”. 174
What
is the gain of one having a deep and wide knowledge, if one goes mad out of
greed and causes harm unto every one? 175
A
man who took to the path of virtue to evolve into a sympathetic soul will
perish, when he opts for evil ways thirsting for wealth. 176
Let not
one go for a gain that results from unjust desire, because such wealth when
accrues one cannot enjoy its’ fruits. 177
If asked,
“which is the preventive measure that allows no decline in one’s wealth”, it is
restraint that craves not for others’ assets.
178
The
wealth accumulates to the upright wise, who crave not for others’ property. 179
When
a man covets other’s goods with no foresight, it brings his ruin. The pride of joy
that desires not other’s assets brings glory.180
19 Not to speak ill of others
Even
when a man speaks not virtue and engages himself only in evil, it is pleasing
to be told that “he would not back-bite”. 181
Mocking
and defaming a person from behind but pretend a smile in front, is perilous
than engaging in evil deeds destroying virtue.
182
Instead
of leading a false life of back-biting, if one opts for death it would confer
those benefits prescribed in the ethical Texts. 183
Even
if a man has spoken harsh in front of you, do not slander him from behind giving
no thought to its after-effects. 184
One
may appear speaking high about virtue, but insincerity of one’s heart could be
inferred from the derisive leaning for backbiting. 185
A
man slandering others should bear in mind that his own wicked acts would be open
for probe and exposure. 186
Only
those not capable of cultivating sociability would speak divisive words that separate
the relations. 187
Those
who are used to slander negative aspects of even their close associates, how
they would behave in relation to strangers? 188
Is
it that the earth with a view to uphold the code of righteousness, endures the weight
of a back-biter speaking ill of others? 189
If
men look into their own faults with the same keenness as they scan others’, will
humanity suffer from the evil of back-biting?
190
20 Not to speak vain words
One,
who speaks vain words annoying many, will be laughed at by everyone. 191
Talking
insensible words before many is more harmful than doing unfair things unto
one’s friends.
192
A distended
talk, on hollow things using too many words, reveals that the speaker is not a knowledgeable
person. 193
Words
spoken short of civility before many will keep away that person from all benefits
that flow from virtue. 194
If
men of character speak useless things, the honours and respect enjoyed by them will
quit graciously. 195
The person
who resorts to useless talks will not be deemed a man; but will be treated as chaff
among men. 196
If
need be the wise men may speak even bitter words, but it is good to abstain
from using empty words that confer no benefit. 197
The
wise looking for significant benefits, will not speak a word that yields no extensive
benefit. 198
The
wise with a flawless vision of truth free from duality will not speak futile words,
even in a relaxed moment of forgetfulness.
199
Speak
only those words that confer benefit and avoid speaking the useless words. 200
21 Being shy of evil deeds
Men
of evil do not fear the deeds of sin, but the worthy fear the pride of vanity
that dares evil deeds.
201
As evil
breeds evil consequences, evil should be feared more than the fire.
202
The
prime attribute of wisdom is not to cause harm even to the one who harms with
bad intent though no irritant. 203
Think
not to harm others even forgetfully, if done the decree of virtue will plot the
ruin of an evil doer. 204
Do
not do evil on the excuse, ‘I do not have’; if done you would become poorer
than what you are. 205
Let not one do
evil unto others, if one wishes not to be subdued by evil-prone diseases. 206
A
person may escape from any other enmity, but ill effects of the evil deeds will
keep chasing the wrong-doer till he is crushed. 207
The
ruin of those who indulge in evil-deeds is as sure as the shadow that chases constantly
dwelling at one’s feet. 208
If a
man loves himself, let him not slant towards the evil deed even to a small
extent. 209
If
one drifts not from the righteous path to do evil, let one be sure that he is
totally free from harm. 210
22 Seeking common good
Duty
discharged towards the society does not expect anything in return. Does the
world pay off for benign rains? 211
All
that wealth gathered by one’s hard work is for helping the needy. 212
It
is difficult to acquire a better thing other than the affable sympathetic
service to humanity either here or any other world.213
One
who knows what is proper and good for all the people is said to live, and others
who know not are deemed dead. 214
Wealth
of a wise man interested in general welfare of the world, is akin to a common reservoir
that gets filled in to its brim. 215
Wealth that comes into possession of the self-less, is
akin to the useful tree bearing fruits located in the midst of a town. 216
Wealth
in the possession of a kind-hearted man is like the medicinal tree that provides
unfailing cure to the diseased.
217
Men with
a sense of duty towards the society will not stop giving to the needy, even
during hard times. 218
A
liberal hearted man becomes poor, only in a situation that disables dispensing
his usual charity. 219
If it
be that one should suffer penury for having been generous, such a state is
worth opting even by selling one`s self. 220
23 Charity to the
needy
Giving
to the poor is charity. Other transactions are all in the nature of exchange
made expecting a return. 221
Though
permissible, seeking alms is an evil. Even if one is to lose a top-slot in the
list of richest giving to the needy is good.
222
The
nicety not to say the painful words, “I do not have” is found, only in a person
born in the age-old family used to liberality. 223
Being
sensitive to a beggar seeking alms is also painful, till one meets the needs to
his satisfaction evident in a smile. 224
Stamina
of the sages to withstand hunger is super. That also ranks only next to the power of a
person who relieves the hunger. 225
If a
rich man wants to provide for an evil day, the best mode of savings is to spend
on satisfying biting hunger of the have-nots.
226
The killing
disease called hunger will not attack a person, who is used to share his food
with those in need. 227
The
stony-hearted hoard and lose their wealth, perhaps they know not the joy
sprouting from giving. 228
It
is more painful than begging, to see selfish men consuming alone the hoarded
stock. 229
No
grief is more painful than the event of death.
Even that is sweet, when one is immobilized to do charity. 230
24 Fame
Giving
to the needy is a praise-worthy life. There is no better gain to a man than
that. 231
All
that praise heaped by renowned critics is about the fame that prevails around
those who give something to the begging poor.232
In
this endless world there is nothing that lasts forever without ruin, except the
eternal towering fame. 233
If a
man earns longstanding world-wide fame, the new generations will admire only
that man and not even the great intellectuals.
234
The ruin
giving rise to riches and the death conferring immortality are hard to be
attained by others except the versatile. 235
When
you want to appear before public, do so achieving exemplary talent. If you cannot
attain better not to show-up than appear.
236
Those
who could not lead a life of fame are to blame themselves for failure, why
blame the critics? 237
It
is a matter of scorn to all those, who earn not the status of a celebrity after
one’s death. 238
The soil
holding fameless dead bodies loses its richness, eating into its faultless
yields. 239
Only
they live who live without any blame. Those who live without fame live
not. 240
25
Kindliness
The
wealth of compassion is wealth of wealth. Material wealth is possessed even by the
wicked. 241
Pursue
a righteous path and be kind unto every being. Even when examined from different
faiths virtue is the best mate.
242
Those
hearts filled with empathy do not have the prospect of entering into the dark
den of misery. 243
When
one fosters earthly lives with sympathy, the wise say that there is nothing
that one’s life would fear. 244
There
is no grief to the kind-hearted, which fact is affirmed by this vast world
encircled by the churning stormy winds. 245
Those
engaged in evil deeds sans compassion are said to be those, who drifted from
virtue and forgot their responsibilities. 246
This
world is not the place to those devoid of wealth. So also, the other world of saintliness
is not there to the unkind. 247
The
poor may become rich at one point, but those with no kindness remain heartless forever,
and it is hard to regain empathy.
248
A
close review would prove that Charity by the unkind is a farce. It is like an
ignorant man claiming to have realised the Truth. 249
When
you flex your muscle at a weaker person, better think of your pathetic posture
before a mighty enemy. 250
26 Not to eat
meat
How
a person can afford to be kind, when he eats flesh of another being to fatten
his own flesh? 251
Those
who preserve not wealth cannot enjoy the status of richness. So also, there is no place for compassion to
those eating flesh. 252
The
mind of a man who tasted flesh cannot think of good. So also, a
soldier carrying deadly weapon cannot help but kill. 253
Not
to kill is compassion. The heartless act is to kill. Eating the flesh of a carcass is not
virtue.
254
The
existence of life sustains when no one eats flesh. Eating flesh is like getting sunk in a trench of
slush, with no scope for escape. 255
If no
life is killed for eating flesh, there will be none to supply meat for a price. 256
The
meat eaters should restrain from consuming meat realising the pain suffered by a
butchered animal. 257
Those
with the clear vision free from ignorance arising of duality, eat not
the meat cut from carcass of an animal with no life. 258
Not
to eat the flesh of a being relieved off its’ life, is better than raising
thousand holy-fires pouring infinite items into the fire. 259
All
living beings will fold-up their hands to worship a person, who kills not any
life refusing to eat flesh. 260
27
Penance
The
special quality of penance is just two. One is to bear with the rigours of ascetic
life. The second is not to harm other beings.261
The
penance is meant only to those saints who are gritty and disciplined in their
practice. Others trying ascetic life is useless. 262
Is
it to feed and encourage ascetics, the rest of men did not take to rigours of
penance known as ‘thavam’? 263
Practising
meditative penance enables one at wish to crush an enemy and to bestow benefits
on well-wishers. 264
Men
take to meditation on this earth, as it helps them attain things as desired. 265
Those
taking to asceticism - the ‘thavam’, discharge duties sincerely. Others tempted to desires try penance and harm
themselves. 266
Repeated
heat treatment makes gold glitter. So also, those doing severe penance emit an
aura of illumined knowledge. 267
One
gaining full control over the self, free from every desire, is revered by the
entire world. 268
To those
who gain the power of penance, it would be possible to skip the stipulated date
for death. 269
The
reason for many remaining poor is that only a few work hard deeming it a penance
while many do not. 270
28 Conflicting conduct
Five
elements making-up the body of a man laugh within, noticing his sneaky conduct
with a deceiving mind. 271
How the
sky-high image of a person could be of any help, when he commits
a crime consciously? 272
A
weakling assuming the guise of a powerful saint is akin to the act of a cow, masked
with tiger’s skin grazing the meadow. 273
Doing
unrighteous acts posing as a saint is similar to the act of a hunter, who hides
behind a bush to lure the birds. 274
One claiming
to be free from bonds but leading a sly life will cause series of pains as to
cry, “What we did? Why we did”? 275
There
cannot be more inferior men than those, who had not renounced but pretend like
saints to lead a wily life. 276
This
world consists of men looking the outer red of ‘kundri’ bead, but
with hearts reminding its’ black-nose. 277
Many
with corrupt minds pose like great saints, and lead stealthy life bathing in
the holy river. 278
Arrow
though straight it kills. `Yaazh’– the curvy Harp gives sweet note.
Hence, men are to be judged not on looks but by actions. 279
If
one keeps away from those evil deeds despised by the wise, no need either to
shave off the head or tend matted hair. 280
29 Not to defraud
A
person wishing not to be ridiculed should guard his mind from the evil design
of thieving even a tiny thing. 281
It
is bad even to think in one’s heart that, “I shall steal the other man’s
property by trickery”. 282
The
wealth amassed by deceit though initially creates an illusion of limitless
growth, it will perish. 283
The intense
passion to defraud others brings about irreparable misery when its effects show-up. 284
The
quality of showering love out of compassion cannot be found, in those waiting
to rob one’s wealth in a forgetful moment. 285
Those
with a mania to cheat others cannot conduct themselves within the limits of
reasoning. 286
The dark
skill to defraud others will not be found in those, who are aware of the
supremacy of measured life subject to limitations. 287
Virtue
rules the hearts of those aware of their true capacity and limits. Similarly
treachery dwells in the hearts of cheats. 288
Those
not able to think about anything else except the act of cheating will soon get
ruined, doing infinite unrighteous acts.
289
The
survival itself may become difficult to those who steal, but the revered great
men support only those who do not steal. 290
30 Truthfulness
If
queried, ‘what is Truth?’ it is speaking such words, which are free from malice
even to a minute degree. 291
Even
a lie assumes the throne of truth, when such a falsehood produces taint-free good.
292
Lie
not, what one’s mind knows as untrue. On having uttered a lie, the conscience a
witness to falsehood will haunt one life-long. 293
When
a man conducts himself true to his conscience, he dwells in the heart of every
one. 294
When
a person speaks truth not violating the sense of right and wrong, he is held above
those practicing penance doing charity. 295
There
is no fame like the resolve not to speak a lie. That self-control fetches the benefit
of every virtue, without much effort. 296
If
one has the unfailing firmness not to speak falsehood, it is tolerable even if
one performs not the other righteous deeds.
297
Body’s
external purity is obtained from water. The purity of mind is evident from
one’s truthful speech. 298
All
lamps that drive out darkness are not lamps. The unfailing lamp of Truth is the
lamp of wise men. 299
Of all
that I perceived as true excellence, nothing else is as superior as the Truth.
300
31
Not to be Angry
If
one angers not where it causes pain, one is said to control it. Where
anger dents not it matters not if one contains it or not. 301
Pouring
out anger where it pains not is bad. Even where it causes harm, there is
nothing else as bad as flaring-up in anger. 302
As
all the evils arise from anger, it is sensible to forget the anger towards any one. 303
Is
there a more hurtful enemy than the anger, which kills together both the laughter
and cheerfulness. 304
If
you want to safeguard yourself, better control your anger, as otherwise it will
kill thyself. 305
The anger
is said to kill those close by. It burns down even the bonds of kindred serving
as life-saving boats at times of crisis.
306
The
woe of a person, who values anger as dependable thing, is akin to unfailing
pain suffered by hand that hits the ground. 307
Reject
not an offer made for peace by enemy, even where one’s body was rubbed with a
torch of snarling flames. 308
When
a person is free from anger even in his thought, he will achieve instantly all
that he wishes to attain. 309
Those
besieged by anger beyond limit are no better than the dead. One who angers not
is valued equal to a sage free from bonds.
310
32 Not to harm
It
is the code of spotless men not to harm others, even if such reprisal were to confer
them honour and huge wealth.
311
It
is the policy of faultless seers not to harm in retribution, even unto those who
cause harm in anger. 312
Doing
harm even unto those who inflicted injury with no irritant; it will give one an
inescapable pain. 313
The
best way to punish those who harmed us is to confer them benign gain, which infuses sense of shame for
the evil conduct. 314
If a
person does not treat as his own the pain of another being, how else his vast
knowledge would be of any help? 315
What
one knows as bad to self, one should restrain from doing it unto others. 316
It
is the foremost virtue not to do mean things even in thought unto any one, any
day and in any degree. 317
When
a person knows that some act is harmful to his own self, why then should he
think of doing it unto others? 318
If a
person does harm to others in the forenoon of a day, the punitive harm visits
him of its own by afternoon the same day.
319
All the
grief of an evil act springs back to those who do it. Hence, those who desire
pain-free state do not dare harm others. 320
33 Not to
kill
If
it is queried what is virtuous deed, it is the resolve not to kill? The killing act breeds all other evils. 321
Of
all those virtues codified by great authors, the principal virtue is how to nourish
many lives sharing one’s surplus with them. 322
Not
to kill any living being is distinctly good. Next most praiseworthy virtue is not
to speak falsehood. 323
If
queried what leads to the righteous path, it is the policy not to kill any being?
324
Of
all those who gave-up desires fearing vagueness of life, the one who adopted the
policy not to kill any being is held superior. 325
Even
death cannot eat into the longevity of a person, who leads a resolute life that
kills not any being. 326
Even
if a person were to lose his life, let him not do the sin of removing the
precious life of another being. 327
Though
the benefit that accrues from raising holy fire is huge, the gain that flows
from killing the lives is of least value to the wise. 328
In
the eyes of wise men aware of the meanness of killing, those engaged in
loathsome job of killing the beings look wretched. 329
The
wise say that those leading life in poverty with disease infested bodies are those,
who had once removed the lives of beings.
330
34 Instability
Believing
the short-lived things as everlasting is the worst degree of stupidity. 331
Build-up
of a big fortune is akin to slow gathering of the spectators, and its
exit is like sudden dispersal of the crowd from a theatre. 332
Wealth
is not stable, hence if one comes into the custody of wealth; let one do at
once those things that bring lasting benefits. 333
A day
is small fraction in the time-span. Wise know that a day wears out the life-span,
like the saw blade that slices a log mutely. 334
Let good
deeds be done instantly well before the flexibility of one’s tongue is lost and
hiccups stifle the speech. 335
This
earth has the unique pride of superiority that one who was alive yesterday is no
more to-day. 336
Those
who do not know whether they would be alive the next moment, allow their mind imagine
millions of things.
337
Relationship
between the life (soul) and mortal body is similar to the event of a bird
leaving its nest. 338
The
death is like going into sleep, and birth is like rising up from sleep. 339
The
life that leased a body as abode for its temporary stay is still on the hunt to
find its permanent home. 340
Thuravara iyal : 35 Renunciation
Whatever
things and wants a person forsakes, he suffers no more pains arising from such
abandoned things or desires. 341
If
you want worry-free life renounce your desires.
On giving up the add-ons, many things are there to enjoy in this world. 342
One
should win over his five senses. For that, one should give up altogether the bonds
and desires arising from sensory organs. 343
Not
to own anything is the natural attribute of asceticism. Owning something will
tempt one again to go after material things. 344
What
for any more bonds? To those who opted to cut-off the pains of birth, the bond
of one`s body is itself a heavy burden. 345
One
who cuts off the ego claiming `I’ and `Mine’- sources of vanity and pride, joins
the group of highly respected celebrities. 346
The
worries of life will not release their firm grip on those, who give up not the
desire for things and bonds that clings to them. 347
Those
who forsake fully are said to have realised the Truth of life. Others with faltering
mind are caught in the cob-web of desires.348
The worries
of birth cease only when there is no more attachment. Otherwise
an element of instability will prevail everywhere. 349
Get
the contact of perfect men free from bonds.
Cling on to that association, to get relieved from all the personal bonds. 350
36 The
Consciousness of Truth
Believing
unworthy things as real renders the life pitiful, because the illusion paves
way for endless sorrow. 351
Great
men with a flawless vision of truth enjoy the real happiness, sans dark shadow
of ignorance arising from duality.
352
Space
above the sky will be nearer to great men of Truth, gifted with a clear vision
free from doubt. 353
To
those who have not realised Truth (free from illusion arising of duality),
success of total control over the five senses is useless. 354
Whichever
the matter and whatever be its quality, finding out its true nature is wisdom. 355
Those
who learnt and realised the Truth of life herein, will come to know the ascetic
path that allows not return to earthly life. 356
If a
person focuses and understands the self within, he need not worry forever about
the problems that arise from birth. 357
It
is wise to realise ‘ChemporuL’ - the highest truth, to get rid of the problems
arising from ignorance that cloaks the birth. 358
Find out things
causing grief and lead a detached life with no bonds that give rise to sorrow, then such forsaken add-ons
will not undo your resolve; as to affect you again with the disease prone bonds. 359
Pains
of life will disappear, when names of the three things; viz. the lust, anger
and delusion are erased off from one’s memory. 360
37 Removal of Desires
Wise
say that any time desire is the budding seed, which without fail gives rise to the
birth related problems to all beings.
361
If
you want to wish for something wish for a worry-free birth, which status could
be attained wishing for a ‘No desire’ state. 362
The
mind that longs for a desire-free state is the most precious wealth, which cannot
be found either here or anywhere else. 363
Purity
is nothing but the desire-free mind, which state is attained by seeking Truth
shunning the illusion of duality. 364
Those
said to possess nothing are they who gave up all the desires. Others are they who
could not give up the desires in full. 365
The desire
prompts one to deceive, and hence virtuous fear the grief prone desire.
366
If desires
are given up completely, harmless benefits flowing from virtuous deeds will
accrue the way one wishes to attain them.
367
Those
free from desires will suffer no grief. If desire persists, then unfailing misery
will keep visiting a person one after the other. 368
The
happiness will prevail even in this birth without break, when desire – the grief
of grief is erased out. 369
If
insatiable desires are got rid of, that state of mind gives one an undisturbed lasting
peace. 370
Oozh Iyal : 38 The swing of Nature ( Destiny)
Positive
events give rise to zeal and determination. The drain of wealth caused by
negative situations gives rise to laziness. 371
The negative
forces push one to act foolish causing loss. The positive forces in action help
enlarge one`s creative power. 372
Though
one may acquire deep knowledge studying many standard Texts, at times of crisis
it is one’s inborn wisdom that prevails.
373
World
is governed by two different aspects of nature. Hence, being rich is one thing
and to be wise is a different thing.
374
In
the course of one`s efforts to make
money, in relation to current situation, the good may turn bad and the bad into
good. 375
What
is not due will not accrue to you despite best efforts. So also, the wealth
rightly due diminishes not even when too liberal. 376
Even
those who amass millions cannot enjoy it as desired except the way and mode as
ordained by the society or Government.
377
The
poor in dearth of supply, the misery of poverty not departing; they having no other choice would opt to
give-up the life. 378
Those
who see an event as a thing of joy when something good happens, why should they
get alarmed at an unpleasant event? 379
What
is mightier than ‘Oozh’ the dominant nature named destiny? The nature
pushes ahead to undo any move to contain its rage. 380
‘Om Narbhavi’
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