tirukkuRaL, English translation, commentary

TIRUKKURAL
English Translation and Commentary

by Rev. Dr. G. U. Pope, Rev W. H. Drew,
Rev. John Lazarus and Mr F. W. Ellis

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PART I. VIRTUE

1.1 Introduction

1.1.1 The Praise of God

As the letter A is the first of all letters, so the eternal God is first in the world.

What Profit have those derived from learning, who worship not the good feet of Him who is possessed of pure knowledge ?

They who are united to the glorious feet of Him who passes swiftly over the flower of the mind, shall flourish long above all worlds.

To those who meditate the feet of Him who is void of desire or aversion, evil shall never come.

The two-fold deeds that spring from darkness shall not adhere to those who delight in the true praise of God.

Those shall long proposer who abide in the faultless way of Him who has destroyed the five desires of the senses.

Anxiety of mind cannot be removed, except from those who are united to the feet of Him who is incomparable.

None can swim the sea of vice, but those who are united to the feet of that gracious Being who is a sea of virtue.

The head that worships not the feet of Him who is possessed of eight attributes, is as useless as a sense without the power of sensation.

None can swim the great sea of births but those who are united to the feet of God.

1.1.2. The Excellence of Rain

By the continuance of rain the world is preserved in existence; it is therefore worthy to be called ambrosia.

Rain produces good food, and is itself food.

If the cloud, withholding rain, deceive (our hopes) hunger will long distress the sea-girt spacious world.

If the abundance of wealth imparting rain diminish, the labour of the plough must cease.

Rain by its absence ruins men; and by its existence restores them to fortune.

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

Even the wealth of the wide sea will be diminished, if the cloud that has drawn (its waters) up gives them not back again (in rain).

If the heaven dry up, neither yearly festivals, nor daily worship will be offered in this world, to the celestials.

If rain fall not, penance and alms-deeds will not dwell within this spacious world.

If it be said that the duties of life cannot be discharged by any person without water, so without rain there cannot be the flowing of water.

1.1.3. The Greatness of Ascetics

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.

To describe the measure of the greatness of those who have forsaken the two-fold desires, is like counting the dead.

The greatness of those who have discovered the properties of both states of being, and renounced the world, shines forth on earth (beyond all others).

He who guides his five senses by the hook of wisdom will be a seed in the world of heaven.

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.

The great will do those things which is difficult to be done; but the mean cannot do them.

The world is within the knowledge of him who knows the properties of taste, sight, touch, hearing and smell.

The hidden words of the men whose words are full of effect, will shew their greatness to the world.

The anger of those who have ascended the mountain of goodness, though it continue but for a moment, cannot be resisted.

The virtuous are truly called Anthanar; because in their conduct towards all creatures they are clothed in kindness.

1.1.4. Assertion of the Strength of Virtue

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

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

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

Let him who does virtuous deeds be of spotless mind; to that extent is virtue; all else is vain show.

That conduct is virtue which is free from these four things, viz, malice, desire, anger and bitter speech.

Defer not virtue to another day; receive her now; and at the dying hour she will be your undying friend.

The fruit of virtue need not be described in books; it may be inferred from seeing the bearer of a palanquin and the rider therein.

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.

Only that pleasure which flows from domestic virtue is pleasure; all else is not pleasure, and it is without praise.

That is virtue which each ought to do, and that is vice which each should shun.

1.2 Domestic Virtue

1.2.1. Domestic Life

He will be called a (true) householder, who is a firm support to the virtuous of the three orders in their good path.

He will be said to flourish in domestic virtue who aids the forsaken, the poor, and the dead.

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.

His descendants shall never fail who, living in the domestic state, fears vice (in the acquisition of property) and shares his food (with others).

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

What will he who lives virtuously in the domestic state gain by going into the other, (ascetic) state ?

Among all those who labour (for future happiness) he is greatest who lives well in the household state.

The householder who, not swerving from virtue, helps the ascetic in his way, endures more than those who endure penance.

The marriage state is truly called virtue. The other state is also good, if others do not reproach it.

He who on earth has lived in the conjugal state as he should live, will be placed among the Gods who dwell in heaven.

1.2.2 The Goodness of the Help to Domestic Life

She who has the excellence of home virtues, and can expend within the means of her husband, is a help in the domestic state.

If the wife be devoid of domestic excellence, whatever (other) greatness be possessed, the conjugal state, is nothing.

If his wife be eminent (in virtue), what does (that man) not possess ? If she be without excellence, what does (he) possess ?

What is more excellent than a wife, if she possess the stability of chastity ?

If she, who does not worship God, but who rising worships her husband, say, "let it rain," it will rain.

She is a wife who unweariedly guards herself, takes care of her husband, and preserves an unsullied fame.

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

If women shew reverence to their husbands, they will obtain great excellence in the world where the gods flourish.

The man whose wife seeks not the praise (of chastity) cannot walk with lion-like stately step, before those who revile them.

The excellence of a wife is the good of her husband; and good children are the jewels of that goodness.

1.2.3. The Obtaining of Sons

Among all the benefits that may be acquired, we know no greater benefit than the acquisition of intelligent children.

The evils of the seven births shall not touch those who abtain children of a good disposition, free from vice.

Men will call their sons their wealth, because it flows to them through the deeds which they (sons) perform on their behalf.

The rice in which the little hand of their children has dabbled will be far sweeter (to the parent) than ambrosia.

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

"The pipe is sweet, the lute is sweet," say those who have not heard the prattle of their own children.

The benefit which a father should confer on his son is to give him precedence in the assembly of the learned.

That their children should possess knowledge is more pleasing to all men of this great earth than to themselves.

The mother who hears her son called "a wise man" will rejoice more than she did at his birth.

(So to act) that it may be said "by what great penance did his father beget him," is the benefit which a son should render to his father.

1.2.4. The Possession of Love

Is there any fastening that can shut in love ? Tears of the affectionate will publish the love that is within.

Those who are destitute of love appropriate all they have to themselves; but those who possess love cons ider even their bones to belong to others.

They say that the union of soul and body in man is the fruit of the union of love and virtue (in a former birth).

Love begets desire: and that (desire) begets the immeasureable excellence of friendship.

They say that the felicity which those who, after enjoying the pleasure (of the conjugal state) in this world, obtain in heaven is the result of their domestic state imbued with love.

The ignorant say that love is an ally to virtue only, but it is also a help to get out of vice.

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.

The domestic state of that man whose mind is without love is like the flourishing of a withered tree upon the parched desert.

Of what avail are all the external members (of the body) to those who are destitute of love, the internal member.

That body alone which is inspired with love contains a living soul: if void of it, (the body) is bone overlaid with skin.

1.2.5 Cherishing Guests

The whole design of living in the domestic state and laying up (property) is (to be able) to exercise the
benevolence of hospitality.

It is not fit that one should wish his guests to be outside (his house) even though he were eating the food of immortality.

The domestic life of the man that daily entertains the guests who come to him shall not be laid waste by poverty.

Lakshmi with joyous mind shall dwell in the house of that man who, with cheerful countenance, entertains the good as guests.

Is it necessary to sow the field of the man who, having feasted his guests, eats what may remain ?

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.

The advantages of benevolence cannot be measured; the measure (of the virtue) of the guests (entertained) is the only measure.

Those who have taken no part in the benevolence of hospitality shall (at length lament) saying, "we have laboured and laid up wealth and are now without support."

That stupidity which excercises no hospitality is poverty in the midst of wealth. It is the property of the stupid.

As the Anicham flower fades in smelling, so fades the guest when the face is turned away.

1.2.6 The Utterance of Pleasant Words

Sweet words are those which imbued with love and free from deceit flow from the mouth of the virtuous.

Sweet speech, with a cheerful countenance is better than a gift made with a joyous mind.

Sweet speech, flowing from the heart (uttered) with a cheerful countenance and a sweet look, is true virtue.

Sorrow-increasing poverty shall not come upon those who use towards all, pleasure-increasing sweetness of speech.

Humility and sweetness of speech are the ornaments of man; all others are not (ornaments).

If a man, while seeking to speak usefully, speaks also sweetly, his sins will diminish and his virtue increase.

That speech which, while imparting benefits ceases not to please, will yield righteousness (for this world) and merit (for the next world).

Sweet speech, free from harm to others, will give pleasure both in this world and in the next.

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

To say disagreeable things when agreeable are at hand is like eating unripe fruit when there is ripe.

1.2.7 The Knowledge of Benefits Conferred: Gratitude

(The gift of) heaven and earth is not an equivalent for a benefit which is conferred where none had been received.

A favour conferred in the time of need, though it be small (in itself), is (in value) much larger than the world.

If we weigh the excellence of a benefit which is conferred without weighing the return, it is larger than the sea.

Though the benefit conferred be as small as a millet seed, those who know its advantage will consider it as large as a palmyra fruit.

The benefit itself is not the measure of the benefit; the worth of those who have received it is its measure.

Forsake not the friendship of those who have been your staff in adversity. Forget not be benevolence of the blameless.

(The wise) will remember throughout their seven-fold births the love of those who have wiped away their affliction.

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).

Though one inflict an injury great as murder, it will perish before the thought of one benefit (formerly) conferred.

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

1.2.8 Impartiality

That equity which consists in acting with equal regard to each of (the three) divisions of men [enemies, strangers and friends] is a pre-eminent virtue.

The wealth of the man of rectitude will not perish, but will bring happiness also to his posterity.

Forsake in the very moment (of acquisition) that gain which, though it should bring advantage, is without equity.

The worthy and unworthy may be known by the existence or otherwise of good offsprings.

Loss and gain come not without cause; it is the ornament of the wise to preserve evenness of mind (under both).

The great will not regard as poverty the low estate of that man who dwells in the virtue of equity.

To incline to neither side, but to rest impartial as the even-fixed scale is the ornament of the wise.

F reedom from obliquity of speech is rectitude, if there be (corresponding) freedom from bias of mind.

The true merchandize of merchants is to guard and do by the things of others as they do by their own.

1.2.9 The Possession of Self-restraint

Self-control will place (a man) among the Gods; the want of it will drive (him) into the thickest darkness (of hell).

Let self-control be guarded as a treasure; there is no greater source of good for man than that.

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.

More lofty than a mountain will be the greatness of that man who without swerving from his domestic state, controls himself.

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

Whatever besides you leave unguarded, guard your tongue; otherwise errors of speech and the consequent misery will ensue.

If a man's speech be productive of a single evil, all the good by him will be turned into evil.

The wound which has been burnt in by fire may heal, but a wound burnt in by the tongue will never heal.

Virtue, seeking for an opportunity, will come into the path of that man who, possessed of learning and self-control, guards himself against anger.

1.2.10 The Possession of Decorum

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.

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

A Brahman though he should forget the Vedas may recover it by reading; but, if he fail in propriety of conduct even his high bi rth will be destroyed.

Just as the envious man will be without wealth, so will the man of destitute of propriety of conduct be without greatness.

Those firm in mind will not slacken in their observance of the proprieties of life, knowing, as they do, the misery that flows from the transgression from them.

From propriety of conduct men obtain greatness; from impropriety comes insufferable disgrace.

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

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

Those who know not how to act agreeably to the world, though they have learnt many things, are still ignorant.

1.2.11 Not coveting another's Wife

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.

Among all those who stand on the outside of virtue, there are no greater fools than those who stand outside their neighbour's door.

Certainly they are no better than dead men who desire evil towards the wife of those who undoubtingly confide in them.

However great one may be, what does it avail if, without at all considering his guilt, he goes unto the wife of another ?

He who thinks lightly of going into the wife of another acquires guilt that will abide with him imperishably and for ever.

Hatred, sin, fear, disgrace; these four will never leave him who goes in to his neighbour's wife.

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.

That noble manliness which looks not at the wife of another is the virtue and dignity of the great.

Is it asked, "who are those who shall obtain good in this world surrounded by the terror-producing sea ?" Those who touch not the shoulder of her who belongs to another.

Though a man perform no virtuous deeds and commit (every) vice, it will be well if he desire not the womanhood of her who is within the limit (of the house) of another.

1.2.12. The Possession of Patience, Forbearance

To bear with those who revile us, just as the earth bears up those who dig it, is the first of virtues.

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

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

If you desire that greatness should never leave, you preserve in your conduct the exercise of patience.

(The wise) will not at all esteem the resentful. They will esteem the patient just as the gold which they lay up with care.

The pleasure of the resentful continues for a day. The praise of the patient will continue until (the final destruction of) the world.

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.

Let a man by patience overcome those who through pride commit excesses.

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

Those who endure abstinence from food are great, next to those who endure the uncourteous speech of others.

1.2.13 Not Envying

Let a man esteem that disposition which is free from envy in the same manner as propriety of conduct.

Amongst all attainable excellences there is none equal to that of being free from envy towords others.

Of him who instead of rejoicing in the wealth of others, envies it, it will be said "he neither desires virtue not wealth."

(The wise) knowing the misery that comes from transgression will not through envy commit unrighteous deeds.

To those who cherish envy that is enough. Though free from enemies that (envy) will bring destruction.

He who is envious at a gift (made to another) will with his relations utterly perish destitute of food and rainment.

Lakshmi envying (the prosperity) of the envious man will depart and introduce him to her sister.

Envy will destroy (a man's) wealth (in his world) and drive him into the pit of fire (in the world to come.)

The wealth of a man of envious mind and the poverty of the righteous will be pondered.

Never have the envious become great; never have those who are free from envy been without greatness.

1.2.14 Not Coveting

If a man departing from equity covet the property (of others), at that very time will his family be destroyed and guilt be incurred.

Those who blush at the want of equity will not commit disgraceful acts through desire of the profit that may be gained.

Those who desire the higher pleasures (of heaven) will not act unjustly through desire of the trifling joy. (in this life.)

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."

What is the advantage of extensive and accurate knowledge if a man through covetousness act senselessly towards all ?

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.

Desire not the gain of covetousness. In the enjoyment of its fruits there is no glory.

If it is weighed, "what is the indestructibility of wealth," it is freedom from covetousness.

Lakshmi, knowing the manner (in which she may approach) will immediately come to those wise men who, knowing that it is virtue, covet not the property of others.

To covet (the wealth of another) regardless of consequences will bring destruction. That greatness (of mind) which covets not will give victory.

1.2.15 Not Backbiting

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."

To smile deceitfully (in another's presence) after having reviled him to his destruction (behind his back) is a greater evil than the commission of (every other) sin and the destruction of (every) virtue.

Death rather than life will confer upon the deceitful backbiter the profit which (the treatises on) virtue point out.

Though you speak without kindness before another's face speak not in his absence words which regard not the evil subsequently resulting from it.

The emptiness of that man's mind who (merely) praises virtue will be seen from the meanness of reviling another behind his back.

The character of the faults of that man who publishes abroad the faults of others will be sought out and published.

Those who know not to live in friendship with amusing conversation will by back-biting estrange even their relatives.

What will those not do to strangers whose nature leads them to publish abroad the faults of their intimate friends ?

The world through charity supports the weight of those who reproach others observing their absence.

If they observed their own faults as they observe the faults of others, would any evil happen to men ?

1.2.16 The Not Speaking Profitless Words

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

To speak useless things in the presence of many is a greater evil than to do unkind things towards friends.

That conversation in which a man utters forth useless things will say of him "he is without virtue."

The words devoid of profit or pleasure which a man speaks will, being inconsistent with virtue, remove him from goodness.

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

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

Let the wise if they will, speak things without excellence; it will be well for them not to speak useless things.

The wise who seek after rare pleasures will not speak words that have not much weight in them.

Those wise men who are without faults and are freed from ignorance will not even forgetfully speak things that profit not.

Speak what is useful, and speak not useless words.

1.2.17 Dread of Evil Deeds

Those who have experience of evil deeds will not fear, but the excellent will fear the pride of sin.

Because evil produces evil, therefore should evil be feared more than fire.

To do no evil to enemies will be called the chief of all virtues.

Even though forgetfulness meditate not the ruin of another. Virtue will meditate the ruin of him who thus meditates.

Commit not evil, saying, "I am poor": if you do, you will become poorer still.

Let him not do evil to others who desires not that sorrows should pursue him.

However great be the enmity men have incurred they may still live. The enmity of sin will incessantly pursue and kill.

Destruction will dwell at the heels of those who commit evil even as their shadow that leaves them not.

If a man love himself, let him not commit any sin however small.

Know ye that he is freed from destruction who commits no evil, going to neither side of the right path.

1.2.18 The knowledge of what is Befitting a Man's Position

Benevolence seeks not a return. What does the world give back to the clouds ?

All the wealth acquired with perseverance by the worthy is for the exercise of benevolence.

It is difficult to obtain another good equal to benevolence either in this world or in that of the gods.

He truly lives who knows (and discharges) the proper duties (of benevolence). He who knows the m not will be reckoned among the dead.

The wealth of that man of eminent knowledge who desires to exercise the benevolence approved of by the world, is like the full waters of a city-tank.

The wealth of a man (possessed of the virtue) of benevolence is like the ripening of a fruitful tree in the midst of a town.

If wealth be in the possession of a man who has the great excellence (of benevolence), it is like a tree which as a medicine is an infallible cure for disease.

The wise who know what is duty will not scant their benevolence even when they are without wealth.

The poverty of a benevolent man, is nothing but his inability to exercise the same.

If it be said that loss will result from benevolence, such loss is worth being procured even by the sale of one's self.

1.2.19 Giving

To give to the destitute is true charity. All other gifts have the nature of (what is done for) a measured return.

To beg is evil, even though it were said that it is a good path (to heaven). To give is good, even though it were said that those who do so cannot obtain heaven.

(Even in a low state) not to adopt the mean expedient of saying "I have nothing," but to give, is the characteristic of the mad of noble birth.

To see men begging from us in disagreeable, until we see their pleasant countenance.

The power of those who perform penance is the power of enduring hunger. It is inferior to the power of those who remove the hunger (of others).

The removal of the killing hunger of the poor is the place for one to lay up his wealth.

The fiery disease of hunger shall never touch him who habitually distributes his food to others.

Do the hard-eyed who lay up and lose their possessions not know the happiness which springs from the pleasure of giving ?

Solitary and unshared eating for the sake of filling up one's own riches is certainly much more unpleasant than begging.

Nothing is more unpleasant than death: yet even that is pleasant where charity cannot be exercised.

1.2.20 Renown

Give to the poor and live with praise. There is no greater profit to man than that.

Whatsoever is spoken in the world will abide as praise upon that man who gives alms to the poor.

There is nothing that stands forth in the world imperishable, except fame, exalted in solitary greatness.

If one has acquired extensive fame within the limits of this earth, the world of the Gods will no longer praise those sages who have attained that world.

Prosperity to the body of fame, resulting in poverty to the body of flesh and the stability to the former arising from the death of the latter, are achievable only by the wise.

If you are born (in this world), be born with qualities conductive to fame. From those who are destitute of them it will be better not to be born.

Why do those who cannot live with praise, grieve those who despise them, instead of grieving themselves for their own inability.

Not to beget fame will be esteemed a disgrace by the wise in this world.

The ground which supports a body without fame will diminish in its rich produce.

Those live who live without disgrace. Those who live without fame live not.

1.3 Ascetic Virtue

1.3.1. The Possession of Benevolence

The wealth of kindness is wealth of wealth, in as much as the wealth of property is possessed by the basest of men.

(Stand) in the good path, consider, and be kind. Even considering according to the conflicting tenets of the different sects, kindness will be your best aid, (in the acquisition of heavenly bliss.)

They will never enter the world of darkness and wretchedness whose minds are the abode of kindness.

(The wise) say that the evils, which his soul would dread, will never come upon the man who exercises kindness and protects the life (of other creatures)

This great rich earth over which the wind blows, is a witness that sorrow never comes upon the kind-hearted.

(The wise) say that those who neglect kindness and practise cruelties, neglected virtue (in their former birth), and forgot (the sorrows which they must suffer.)

As this world is not for those who are without wealth, so that world is not for those who are without kindness.

Those who are without wealth may, at some future time, become prosperous; those who are destitute of kindness are utterly destitute; for them there is no change.

If you consider, the virtue of him who is without kindness is like the perception of the true being by him who is without wisdom.

When a man is about to rush upon those who are weaker than himself, let him remember how he has stood (trembling) before those who are stronger than himself.

1.3.2 The Renunciation of Flesh

How can he be possessed of kindness, who to increase his own flesh, eats the flesh of other creatures.

As those possess no property who do not take care of it, so those possess no kindness who feed on flesh.

Like the (murderous) mind of him who carries a weapon (in his hand), the mind of him who feasts with pleasure on the body of another (creature), has no regard for goodness.

If it be asked what is kindness and what its opposite, the answer would be preservation and destruction of life; and therefore it is not right to feed on the flesh (obtained by taking away life).

Not to eat flesh contributes to the continuance of life; therefore if a man eat flesh, hell will not open its mouth (to let him escape out, after he has once fallen in).

If the world does not destroy life for the purpose of eating, then no one would sell flesh for the sake of money.

If men should come to know that flesh is nothing but the unclean ulcer of a body, let them abstain from eating it.

The wise, who have freed themselves from mental delusion, will not eat the flesh which has been severed from an animal.

Not to kill and eat (the flesh of) an animal, is better than the pouring forth of ghee etc., in a thousand sacrifices.

All creatures will join their hands together, and worship him who has never taken away life, nor eaten flesh.

1.3.3 Penance

The nature of religious discipline consists, in the endurance (by the ascetic) of the sufferings which it brings on himself, and in abstaining from giving pain to others.

Austerities can only be borne, and their benefits enjoyed, by those who have practised them (in a former birth); it will be useless for those who have not done so, to attempt to practise them (now).

It is to provide food etc, for the ascetics who have abandoned (the desire of earthly possessions) that other persons have forgotten (to practise) austerity ?

If (the ascetic) desire the destruction of his enemies, or the aggrandizement of his friends, it will be effected by (the power of) his austerities.

Religious dislipline is practised in this world, because it secures the attainment of whatever one may wish to enjoy (in the world to come).

Those discharge their duty who perform austerities; all others accomplish their own destruction, through the entanglement of the desire (of riches and sensual pleasure).

Just as gold is purified as heated in the fire, will those shine, who have endured the burning of pain (in frequent austerities).

All other creatures will worship him who has attained the control of his own soul.

Those who have attained the power which religious discipline confers, will be able also to pass the limit of Yama, (the God of death).

Because there are few who practise austerity and many who do not, there are many destitute and few rich in this world.

1.3.4 Inconsistent Conduct

The five elements (of his body) will laugh within him at the feigned conduct of the deceitful minded man.

What avails an appearance (of sanctity) high as heaven, if his mind suffers (the indulgence) of conscious sin.

The assumed appearance of power, by a man who has no power (to restrain his senses and perform austerity), is like a cow feeding on grass covered with a tiger's skin.

He who hides himself under the mask of an ascetic and commits sins, like a sportsman who conceals himself in the thicket to catch birds.

The false conduct of those who say they have renounced all desire will one day bring them sorrows that will make them cry out, "Oh! what have we done, what have we done."

Amongst living men there are none so hard-hearted as those who without to saking (desire) in their heart, falsely take the appearance of those who have forsaken (it).

(The world) contains persons whose outside appears (as fair) as the (red) berry of the Abrus, but whose inside is as black as the nose of that berry.

There are many men of masked conduct, who perform their ablutions, and (make a show) of greatness, while their mind is defiled (with guilt).

As, in its use, the arrow is crooked, and the curved lute is straight, so by their deeds, (and not by their appearance) let (the uprightness or crookedness of) men be estimated.

There is no need of a shaven crown, nor of tangled hair, if a man abstain from those deeds which the wise have condemned.

1.3.5 The Absence of Fraud

Let him, who desires not to be despised, keep his mind from (the desire of) defrauding another of the smallest thing.

Even the thought (of sin) is sin; think not then of crafiily stealing the property of another.

The property, which is acquired by fraud, will entirely perish, even while it seems to increase.

The eager desire of defrauding others will, when it brings forth its fruit, produce undying sorrow.

The study of kindness and the exercise of benevolence is not with those who watch for another's forgetfulness, though desire of his property.

They cannot walk steadfastly, according to rule, who eagerly desire to defraud others.

That black-knowledge which is called fraud, is not in those who desire that greatness which is called rectitude.

Deceit dwells in the mind of those who are conversant with fraud, even as virtue in the mind s of those who are conversant with rectitude.

Those, who are acquainted with nothing but fraud, will perish in the very commission of transgression.

Even their body will fail the fraudulent; but even the world of the gods will not fail those who are free from fraud.

1.3.6 Veracity

Truth is the speaking of such words as are free from the least degree of evil (to others).

Even falsehood has the nature of truth, if it confer a benefit that is free from fault.

Let not a man knowingly tell a lie; for after he has told the lie, his mind will burn him (with the memory of his guilt).

He who, in his conduct, preserves a mind free from deceit, will dwell in the minds of all men.

He, who speaks truth with all his heart, is superior to those who make gifts and practise austerities.

There is no praise like the praise of never uttering a falsehood: without causing any suffering, it will lead to every virtue.

If a man has the power to abstain from falsehood, it will be well with him, even though he practise no other virtue.

Purity of body is produced by water and purity of mind by truthfulness.

All lamps of nature are not lamps; the lamp of truth is the lamp of the wise.

Amidst all that we have seen (described) as real (excellence), there is nothing so good as truthfulness.

1.3.7 The not being Angry

He restrains his anger who restrains it when it can injure; when it cannot injure, what does it matter whether he restrain it, or not ?

Anger is bad, even when it cannot injure; when it can injure; there is no greater evil.

Forget anger towards every one, as fountains of evil spring from it.

Is there a greater enemy than anger, which kills both laughter and joy ?

If a man would guard himself, let him guard against anger; if he do not guard it, anger will kill him.

The fire of anger will burn up even the pleasant raft of friendship.

Destruction will come upon him who ragards anger as a good thing, as surely as the hand of him who strikes the ground will not fail.

Though one commit things against you as painful (to bear) as if a bundle of fire had been thrust upon you, it will be well, to refrain, if possible, from anger.

If a man never indulges anger in his heart, he will at once obtain whatever he has thought of.

Those, who give way to excessive anger, are no better than dead men; but those, who are freed from it, are equal to those who are freed (from death).

1.3.8 Not doing Evil

It is the determination of the spotless not to cause sorrow to others, although they could (by so causing) obtain the wealth which confers greatness.

It is the determination of the spotless not to do evil, even in return, to those who have cherished enmity and done them evil.

In an ascetic inflict suffering even on those who hate him, when he has not done them any evil, it will afterwards give him irretrievable sorrow.

The (proper) punishment to those who have done evil (to you), is to put them to shame by showing them kindness, in return and to forget both the evil and the good done on both sides.

What benefit has he derived from his knowledge, who does not endeavour to keep off pain from another as much as from himself ?

Let not a man consent to do those things to another which, he knows, will cause sorrow.

It is the chief of all virtues not knowingly to do any person evil, even in the lowest degree, and at any time.

Why does a man inflict upon other creatures those sufferings, which he has found by experience are sufferings to himself ?

If a man inflict sorrow upon others in the morning, it will come upon him unsought in the very evening.

Sorrow will come upon those who cause pain to others; therfore those, who desire to be free from sorrow, give no pain to others.

1.3.9 Not killing

Never to destroy life is the sum of all virtuous conduct. The destruction of life leads to every evil.

The chief of all (the virtues) which authors have summed up, is the partaking of food that has been shared with others, and the preservation of the mainfold life of other creatures.

Not to destroy life is an incomparably (great) good next to it in goodness ranks freedom from falsehood.

Good path is that which considers how it may avoid killing any creature.

Of all those who, fearing the permanence of earthly births, have abandoned desire, he is the chief who, fearing (the guilt of) murder, considers how he may avoid the destruction of life.

Yama, the destroyer of life, will not attack the life of him, who acts under the determination of never destroying life.

Let no one do that which would destroy the life of another, although he should by so doing, lose his own life.

The advantage which might flow from destroying life in sacrifice, is dishonourable to the wise (who renounced the world), even although it should be said to be productive of great good.

Men who destroy life are base men, in the estimation of those who know the nature of meanness.

(The wise) will say that men of diseased bodies, who live in degradation and in poverty, are those who separated the life from the body of animals (in a former birth).

1.3.10 Instability

That ignorance which considers those things to be stable which are not so, is dishonourable (to the wise).

The acquisition of wealth is like the gathering together of an assembly for a theatre; its expenditure is like the breaking up of that assembly.

Wealth is perishable; let those who obtain it immediately practise those (virtues) which are imperishable.

Time, which shows itself (to the ignorant) as if it were something (real) is in the estimation of the wise (only) a saw which cuts down life.

Let virtuous deeds be done quickly, before the biccup comes making the tongue silent.

This world possesses the greatness that one who yesterday was is not today.

Innumerable are the thoughts which occupy the mind of (the unwise), who know not that they shall live another moment.

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

Death is like sleep; birth is like awaking from it.

It seems as if the soul, which takes a temporary shelter in a body, had not attained a home.

1.3.11 Renunciation

Whatever thing, a man has renounced, by that thing; he cannot suffer pain.

After a man has renounced (all things), there will still be many things in this world (which he may enjoy); if he should desire them, let him, while it is time abandon. (the world).

Let the five senses be destroyed; and at the same time, let everything be abandoned that (the ascetic) has (formerly) desired.

To be altogether destitute is the proper condition of those who perform austerities; if they possess anything, it will change (their resolution) and bring them back to their confused state.

What means the addition of other things those who are attempting to cut off (future) births, when even their body is too much (for them).

He who destroys the pride which says "I", "mine" will enter a world which is difficult even to the Gods to attain.

Sorrows will never let go their hold of those who give not up their hold of desire.

Those who have entirely renounced (all things and all desire) have obtained (absorption into God); all others wander in confusion, entangled in the net of (many) births.

At the moment in which desire has been abandoned, (other) births will be cut off; when that has not been done, instability will be seen.

Desire the desire of Him who is without desire; in order to renounce desire, desire that desire.

1.3.12 Knowledge of the Tru e

Inglorious births are produced by the confusion (of mind) which considers those things to be real which are not real.

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

Heaven is nearer than earth to those men of purified minds who are freed from from doubt.

Even those who have all the knowledge which can be attained by the five senses, will derive no benefit from it, if they are without a knowledge of the true nature of things.

(True) knowledge is the perception concerning every thing of whatever kind, that that thing is the true thing.

They, who in this birth have learned to know the True Being, enter the road which returns not into this world.

Let it not be thought that there is another birth for him whose mind having thoroughly considered (all it has been taught) has known the True Being.

True knowledge consists in the removal of ignorance; which is (the cause of) births, and the perception of the True Being who is (the bestower of) heaven.

He who so lives as to know Him who is the support of all things and abandon all desire, will be freed from the evils which would otherwise cleave to him and destroy (his efforts after absorption).

If the very names of these three things, desire, anger, and confusion of mind, be destroyed, then will also perish evils (which flow from them).

1.3.8 The Extirpation of Desire

(The wise) say that the seed, which produces unceasing births, at all times, to all creatures, is desire.

If anything be desired, freedom from births should be desired; that (freedom from births) will be attained by desiring to be without desire.

There is in this world no excellence equal to freedom from desire; and even in that world, there is nothing like it.

Purity (of mind) consists in freedom from desire; and that (freedom from desire) is the fruit of the love of truth.

They are said to be free (from future birth) who are freed from desire; all others (who, whatever else they may be free from, are not freed from desire) are not thus free.

It is the chief duty of (an ascetic) to watch against desire with (jealous) fear; for it has power to deceive (and destroy) him.

If a man thoroughly cut off all desire, the deeds, which confer immortality, will come to him, in the path in which he seeks them.

There is no sorrow to those who are without desire; but where that is, (sorrow) will incessantly come, more and more.

Even while in this body, joy will never depart (from the mind, in which) desire, that sorrow of sorrows, has been destroyed.

The removal of desire, whose nature it is never to be satisfied, will immediately confer a nature that can never be changed.

1.4 Fate

1.4.1 Fate

Perseverance comes from a prosperous fate, and idleness from an adverse fate.

An adverse fate produces folly, and a prosperous fate produces enlarged knowledge.

Although (a man) may study the most polished treatises, the knowledge which fate has decreed to him will still prevail.

There are (through fate) two different natures in the world, hence the difference (observable in men) in (their acquisition of) wealth, and in their attainment of knowledge.

In the acquisition of property, every thing favourable becomes unfavourable, and (on the other hand) everything unfavourable becomes favourable, (through the power of fate).

Whatever is not conferred by fate cannot be preserved although it be guarded with most painful care; and that, which fate has made his, cannot be lost, although one should even take it and throw it away.

Even those who gather together millions will only enjoy them, as it has been determined by the disposer (of all things).

The destitute will renounce desire (and become ascetics), if (fate) do not make them suffer the hindrances to which they are liable, and they pass away.

How is it that those, who are pleased with good fortune, trouble themselves when evil comes, (since both are equally the decree of fa te) ?

What is stronger than fate ? If we think of an expedient (to avert it), it will itself be with us before (the thought).

PART II. WEALTH

2.1 Royalty

2.1.1 The Greatness of a King

He who possesses these six things, an army, a people, wealth, ministers, friends and a fortress, is a lion among kings.

Never to fail in these four things, fearlessness, liberality, wisdom, and energy, is the kingly character.

These three things, viz., vigilance, learning, and bravery, should never be wanting in the ruler of a country.

He is a king who, with manly modesty, swerves not from virtue, and refrains from vice.

He is a king who is able to acquire (wealth), to lay it up, to guard, and to distribute it.

The whole world will exalt the country of the king who is easy of access, and who is free from harsh language.

The world will praise and submit itself to the mind of the king who is able to give with affability, and to protect all who come to him.

That king, will be esteemed a God among men, who performs his own duties, and protects (his subjects).

The whole world will dwell under the umbrella of the king, who can bear words that embitter the ear.

He is the light of kings who has there four things, beneficence, benevolence, rectitude, and care for his people.

2.1.2 Learning

Let a man learn thoroughly whatever he may learn, and let his conduct be worthy of his learning.

Letters and numbers are the two eyes of man.

The learned are said to have eyes, but the unlearned have (merely) two sores in their face.

It is the part of the learned to give joy to those whom they meet, and on leaving, to make them think (Oh! when shall we meet them again.)

The unlearned are inferior to the learned, before whom they stand begging, as the destitute before the wealthy.

Water will flow from a well in the sand in proportion to the depth to which it is dug, and knowledge will flow from a man in proportion to his learning.

How is it that any one can remain without learning, even to his death, when (to the learned man) every country is his own (country), and every town his own (town) ?

The learning, which a man has acquired in one birth, will yield him pleasure during seven births.

The learned will long (for more learning), when they see that while it gives pleasure to themselves, the world also derives pleasure from it.

Learning is the true imperishable riches; all other things are not riches.

2.1.3 Ignorance

To speak in an assembly (of the learned) without fullness of knowledge, is like playing at chess (on a board) without squares.

The desire of the unlearned to speak (in an assembly), is like a woman without breasts desiring (the enjoyment of ) woman-hood.

The unlearned also are very excellent men, if they know how to keep silence before the learned.

Although the natural knowledge of an unlearned man may be very good, the wise will not accept for true knowledge.

The self-conceit of an unlearned man will fade away, as soon as he speaks in an assembly (of thelearned).

The unlearned are like worthless barren land: all that can be said of them is, that they exist.

The beauty and goodness of one who is destitute of knowledge by the study of great and exquisite works, is like (the beauty and goodness) of a painted earthen doll.

Wealth, gained by the unlearned, will give more sorrow than the poverty which may come upon the learned.

The unlearned, though born in a high caste, are not equal in dignity to the learned; though they may have been born in a low caste.

As beasts by the side of men, so are other men by the side of those who are learned in celebrated works.

2.1.4 Hearing

Wealth (gained) by the ear is wealth of wealth; that wealth is the chief of all wealth.

When there is no food for the ear, give a little also to the stomach.

Those who in this world enjoy instruction which is the food of the ear, are equal to the Gods, who enjoy the food of the sacrifices.

Although a man be without learning, let him listen (to the teaching of the learned); that will be to him a staff in adversity.

The words of the good are like a staff in a slippery place.

Let a man listen, never so little, to good (instruction), even that will bring him great dignity.

Not even when they have imperfectly understood (a matter), will those men speak foolishly, who have profoundly studied and diligently listened (to instruction).

The ear which has not been bored by instruction, although it hears, is deaf.

It is a rare thing to find modesty, a reverend mouth- with those who have not received choice instruction.

What does it matter whether those men live or die, who can judge of tastes by the mouth, and not by the ear ?

2.1.5 The Possession of Knowledge

Wisdom is a weapon to ward off destruction; it is an inner fortress which enemies cannot destroy.

Not to permit the mind to go where it lists, to keep it from evil, and to employ it in good, this is wisdom.

To discern the truth in every thing, by whomsoever spoken, is wisdom.

To speak so as that the meaning may easily enter the mind of the hearer, and to discern the subtlest thought which may lie hidden in the words of others, this is wisdom.

To secure the friendship of the great is true wisdom; it is (also) wisdom to keep (that friendship unchanged, and) not opening and closing (like the lotus flower).

T o live as the world lives, is wisdom.

The wise are those who know beforehand what will happen; those who do not know this are the unwise.

Not to fear what ought to be feared, is folly; it is the work of the wise to fear what should be feared.

No terrifying calamity will happen to the wise, who (foresee) and guard against coming evils.

Those who possess wisdom, possess every thing; those who have not wisdom, whatever they may possess, have nothing.

2.1.6 The Correction of Faults

Truly great is the excellence of those (kings) who are free from pride, anger, and lust.

Avarice, undignified pride, and low pleasures are faults in a king.

Those who fear guilt, if they commit a fault small as a millet seed, will consider it to be as large as a palmyra tree.

Guard against faults as a matter (of great consequence; for) faults are a deadly enemy.

The prosperity of him who does not timely guard against faults, will perish like straw before fire.

What fault will remain in the king who has put away his own evils, and looks after the evils of others.

The wealth of the avaricious man, who does not expend it for the purposes for which he ought to expend it will waste away and not continue.

Griping avarice is not to be reckoned as one among other faults; (it stands alone - greater than all).

Let no (one) praise himself, at any time; let him not desire to do useless things.

If (a king) enjoys, privately the things which he desires, the designs of his enemies will be useless.

2.1.7 Seeking the Aid of Great Men

Let (a king) ponder well its value, and secure the friendship of men of virtue and of mature knowledge.

Let (a king) procure and kindly care for men who can overcome difficulties when they occur, and guard against them before they happen.

To cherish great men and make them his own, is the most difficult of all difficult things.

So to act as to make those men, his own, who are greater than himself is of all powers the highest.

As a king must use his ministers as eyes (in managing his kingdom), let him well examine their character and qualifications before he engages them.

There will be nothing left for enemies to do, against him who has the power of acting (so as to secure) the fellowship of worthy men.

Who are great enough to destroy him who has servants that have power to rebuke him ?

The king, who is without the guard of men who can rebuke him, will perish, even though there be no one to destroy him.

There can be no gain to those who have no capital; and in like manner there can be no permanence to those who are without the support of adherents.

It is tenfold more injurious to abandon the friendship of the good, than to incur the hatred of the many.

2.1.8. Avoiding mean Associations

(True) greatness fears the society of the base; it is only the low - minded who will regard them as friends.

As water changes (its nature), from the nature of the soil (in which it flows), so will the character of men resemble that of their associates.

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

Wisdom appears to rest in the mind, but it really exists to a man in his companions.

Chaste company is the staff on which come, these two things, viz, purity of mind and purity of conduct.

To the pure-minded there will be a good posterity. By those whose associates are pure, no deeds will be done that are not good.

Goodness of mind will give wealth, and good society will bring with it all praise, to men.

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

Future bliss is (the result) of goodness of mind; and even this acquires strength from the society of the good.

There is no greater help than the company of the good; there is no greater source of sorrow than the company of the wicked.

2.1.9. Acting after due Consideration

Let a man reflect on what will be lost, what will be acquired and (from these) what will be his ultimate gain, and (then, let him) act.

There is nothing too difficult to (be attained by) those who, before they act, reflect well themselves, and thoroughly consider (the matter) with chosen friends.

Wise men will not, in the hopes of profit, undertake works that will consume their principal.

Those who fear reproach will not commence anything which has not been (thoroughly considered) and made clear to them.

One way to promote the prosperity of an enemy, is (for a king) to set out (to war) without having thoroughly weighed his ability (to cope with its chances).

He will perish who does not what is not fit to do; and he also will perish who does not do what it is fit to do.

Consider, and then undertake a matter; after having undertaken it, to say "We will consider," is folly.

The work, which is not done by suitable methods, will fail though many stand to uphold it.

There are failures even in acting well, when it is done without knowing the various dispositions of men.

Let a man reflect, and do things which bring no reproach; the world will not approve, with him, of things which do not become of his position to adopt.

2.1.10. The Knowledge of Power

Let (one) weigh well the strength of the deed (he purposes to do), his own strength, the strength of his enemy, and the strength of the allies (of both), and then let him act.

There is nothing which may not be accomplished by those who, before they attack (an enemy), make themselves acquainted with their own ability, and with whatever else is (needful) to be known, and apply themselves wholly to their object.

There are many who, ignoran t of their (want of) power (to meet it), have haughtily set out to war, and broken down in the midst of it.

He will quickly perish who, ignorant of his own resources flatters himself of his greatness, and does not live in peace with his neighbours.

The axle tree of a bandy, loaded only with peacocks' feathers will break, if it be greatly overloaded.

There will be an end to the life of him who, having climbed out to the end of a branch, ventures to go further.

Let a man know the measure of his ability (to give), and let him give accordingly; such giving is the way to preserve his property.

Even though the income (of a king) be small, it will not cause his (ruin), if his outgoings be not larger than his income.

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

The measure of his wealth will quickly perish, whose liberality weighs not the measure of his property.

2.1.11. Knowing the fitting Time

A crow will overcome an owl in the day time; so the king who would conquer his enemy must have (a suitable) time.

Acting at the right season, is a cord that will immoveably bind success (to a king).

Is there anything difficult for him to do, who acts, with (the right) instruments at the right time ?

Though (a man) should meditate (the conquest of) the world, he may accomplish it if he acts in the right time, and at the right place.

They who thoughtfully consider and wait for the (right) time (for action), may successfully meditate (the conquest of) the world.

The self-restraint of the energetic (while waiting for a suitable opportunity), is like the drawing back of a fighting-ram in order to butt.

The wise will not immediately and hastily shew out their anger; they will watch their time, and restrain it within.

If one meets his enemy, let him show him all respect, until the time for his destruction is come; when that is come, his head will be easily b rought low.

If a rare opportunity occurs, while it lasts, let a man do that which is rarely to be accomplished (but for such an opportunity).

At the time when one should use self-control, let him restrain himself like a heron; and, let him like it, strike, when there is a favourable opportunity.

2.1.12. Knowing the Place

Let not (a king) despise (an enemy), nor undertake any thing (against him), until he has obtained (a suitable) place for besieging him.

Even to those who are men of power and expedients, an attack in connection with a fortification will yield many advantages.

Even the powerless will become powerful and conquer, if they select a proper field (of action), and guard themselves, while they make war on their enemies.

If they who draw near (to fight) choose a suitable place to approach (their enemy), the latter, will have to relinquish the thought which they once entertained, of conquering them.

In deep water, a crocodile will conquer (all other animals); but if it leave the water, other animals will conquer it.

Wide chariots, with mighty wheels, will not run on the ocean; neither will ships that the traverse ocean, move on the earth.

You will need no other aid than fearlessness, if you thoroughly reflect (on what you are to do), and select (a suitable) place for your operations.

The power of one who has a large army will perish, if he goes into ground where only a small army can act.

It is a hazardous thing to attack men in their own country, although they may neither have power nor a good fortress.

A fox can kill a fearless, warrior-faced elephant, if it go into mud in which its legs sink down.

2.1.13. Selection and Confidence

Let (a minister) be chosen, after he has been tried by means of these four things, viz,-his virtue, (love of) money, (love of) sexual pleasure, and tear of (losing) life.

(The king's) choice should (fall) on him, who is of good family, who is free from faults, and who has the modesty which fears the wounds (of sin).

When even men, who have studied the most difficult works, and who are free from faults, are (carefully) examined, it is a rare thing to find them without ignorance.

Let (a king) consider (a man's) good qualities, as well as his faults, and then judge (of his character) by that which prevails.

A man's deeds are the touchstone of his greatness and littleness.

Let (a king) avoid choosing men who have no relations; such men have no attachment, and thereforehave no fear of crime.

To choose ignorant men, through partiality, is the height of folly.

Sorrow that will not leave even his posterity will come upon him chooses a stranger whose character he has not known.

Let (a king) choose no one without previous consideration; after he has made his choice, let him unhesitatingly select for each such duties as are appropriate.

To make choice of one who has not been examined, and to entertain doubts respecting one who has been chosen, will produce irremediable sorrow.

2.1.14. Selection and Employment

He should be employed (by a king), whose nature leads him to choose the good, after having weighed both the evil and the good in any undertaking.

Let him do (the king's) work who can enlarge the sources (of revenue), increase wealth and considerately prevent the accidents (which would destroy it).

Let the choice (of a king) fall upon him who largely possesses these four things, love, knowledge, a clear mind and freedom from covetousness.

Even when (a king) has tried them in every possible way, there are many men who change, from the nature of the works (in which they may be employed).

(A king's) work can only be accomplished by a man of wisdom and patient endurance; it is not of a nature to be given to one from mere personal attachment.

Let (a king) act, after having considered the agent (whom he is to employ), the deed (he desires to do), and the time which is suitable to it.

After having considered, "this man can accomplish this, by these means", let (the king) leave with him the discharge of that duty.

Having considered what work a man is fit for, let (the king) employ him in that work.

Prosperity will leave (the king) who doubts the friendship of the man who steadily labours in the discharge of his duties.

Let a king daily examine the conduct of his servants; if they do not act crookedly, the world will not act crookedly.

2.1.15. Cherishing one's Kindred

Even when (a man's) property is all gone, relatives will act towards him with their accustomed (kindness).

If (a man's) relatives remain attached to him with unchanging love, it will be a source of ever-increasing wealth.

The wealth of one who does not mingle freely with his relatives, will be like the filling of water in a spacious tank that has no banks.

To live surrounded by relatives, is the advantage to be derived from the acquisition of wealth.

He will be surrounded by numerous relatives who manifests generosity and affability.

No one, in all the world, will have so many relatives (about him), as he who makes large gift, and does not give way to anger.

The crows do not conceal (their prey), but will call out for others (to share with them) while they eat it; wealth will be with those who show a similar disposition (towards their relatives).

Many relatives will live near a king, when they observe that he does not look on all alike, but that he looks on each man according to his merit.

Those who have been friends and have afterwards forsaken him, will return and join themselves (to him), when the cause of disagreement is not to be found in him.

When one may have left him, and for some cause has returned to him, let the king fulfil the object (for which he has come back) and thoughtfully receive him again.

2.1.16. Unforgetfulness

More evil than excessive anger, is forgetfulness which springs from the intoxication of great joy.

Forgetfulness will destroy fame, even as constant poverty destroys knowledge.

Thoughtlessness will never acquire fame; and this tenet is upheld by all treatises in the world.

Just as the coward has no defence (by whatever fortifications ha may be surrounded), so the thoughtless has no good (whatever advantages he may possess).

The thoughtless man, who provides not against the calamities that may happen, will afterwards repent for his fault.

There is nothing comparable with the possession of unfailing thoughtfulness at all times; and towards all persons.

There is nothing too difficult to be accomplished, if a man set about it carefully, with unflinching endeavour.

Let (a man) observe and do these things which have been praised (by the wise); if he neglects and fails to perform them, for him there will be no (happiness) throughout the seven births.

Let (a king) think of those who have been ruined by neglect, when his mind is elated with joy.

It is easy for (one) to obtain whatever he may think of, if he can again think of it.

2.1.17. The Right Sceptre

To examine into (the crimes which may be committed), to show no favour (to any one), to desire to act with impartiality towards all, and to inflict (such punishments) as may be wisely resolved on, constitute rectitude.

When there is rain, the living creation thrives; and so when the king rules justly, his subjects thrive.

The sceptre of the king is the firm support of the Vedas of the Brahmin, and of all virtues therein described.

The world will constantly embrace the feet of the great king who rules over his subjects with love.

Rain and plentiful crops will ever dwell together in the country of the king who sways his sceptre with justice.

It is not the javelin that gives victory, but the king's sceptre, if it do no injustice.

The king defends the whole world; and justice, when administered without defect, defends the king.

The king who gives not facile audience (to those who approach him), and who does not examine and pass judgment (on their complaints), will perish in disgrace.

In guarding his subjects (against injury from others), and in preserving them himself; to punish crime is not a fault in a king, but a duty.

For a king to punish criminals with death, is like pulling up the weeds in the green corn.

2.1.18. The Cruel Sceptre

The king who gives himself up to oppression and acts unjustly (towards his subjects) is more cruel than the man who leads the life of a murderer.

The request (for money) of him who holds the sceptre is like the word of a highway robber who stands with a weapon in hand and says "give up your wealth".

The country of the king who does not daily examine into the wrongs done and distribute justice, will daily fall to ruin.

The king, who, without reflecting (on its evil consequences), perverts justice, will lose at once both his wealth and his subjects.

Will not the tears, shed by a people who cannot endure the oppression which they suffer (from their king), become a saw to waste away his wealth ?

Righteous government gives permanence to (the fame of) kings; without that their fame will have no endurance.

As is the world without rain, so live a people whose king is without kindness.

Property gives more sorrow than poverty, to those who live under the sceptre of a king without justice.

If the king acts contrary to justice, rain will become unseasonable, and the heavens will withhold their showers.

If the guardian (of the country) neglects to guard it, the produce of the cows will fail, and the men of six duties viz., the Brahmins will forget the vedas.

2.1.19. Absence of 'Terrorism

He is a king who having equitably examined (any injustice which has been brought to his notice), suitably punishes it, so that it may not be again committed.

Let the king, who desires that his prosperity may long remain, commence his preliminary enquires wi th strictness, and then punish with mildness.

The cruel-sceptred king, who acts so as to put his subjects in fear, will certainly and quickly come to ruin.

The king who is spoken of as cruel will quickly perish; his life becoming shortened.

The great wealth of him who is difficult of access and possesses a sternness of countenance, is like that which has been obtained by a devil.

The abundant wealth of the king whose words are harsh and whose looks are void of kindness, will instantly perish instead of abiding long, with him.

Severe words and excessive punishments will be a file to waste away a king's power for destroying
(his enemies).

The prosperity of that king will waste away, who without reflecting (on his affairs himself), commits them to his ministers, and (when a failure occurs) gives way to anger, and rages against them.

The king who has not provided himself with a place of defence, will in times of war be seized with fear and quickly perish.

The earth bears up no greater burden than ignorant men whom a cruel sceptre attaches to itself (as the ministers of its evil deeds).

2.1.20. Benignity

The world exists through that greatest ornament (of princes), a gracious demeanour.

The prosperity of the world springs from the kindliness, the existence of those who have no (kindliness) is a burden to the earth.

Of what avail is a song if it be inconsistent with harmony ? what is the use of eyes which possess no kindliness.

Beyond appearing to be in the face, what good do they do, those eyes in which is no well-regulated kindness ?

Kind looks are the ornaments of the eyes; without these they will be considered (by the wise) to be merely two sores.

They resemble the trees of the earth, who although they have eyes, never look kindly (on others).

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

The world is theirs (kings) who are able to show kindness, without injury to their affairs, (administration of justice).

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

Those who desire (to cultivate that degree of) urbanity which all shall love, even after swallowing the poison served to them by their friends, will be friendly with them.

2.1.21. Detectives

Let a king consider as his eyes these two things, a spy and a book (of laws) universally esteemed.

It is the duty of a king to know quickly (by a spy) what all happens, daily, amongst all men.

There is no way for a king to obtain conquests, who knows not the advantage of discoveries made by a spy.

He is a spy who watches all men, to wit, those who are in the king's employment, his relatives, and his enemies.

A spy is one who is able to assume an appearance which may create no suspicion (in the minds of others), who fears no man's face, and who never reveals (his purpose).

He is a spy who, assuming the appearance of an ascetic, goes into (whatever place he wishes), examines into (all, that is needful), and never discovers himself, whatever may be done to him.

A spy is one who is able to discover what is hidden and who retains no doubt concerning what he has known.

Let not a king receive the information which a spy has discovered and made known to him, until he has examined it by another spy.

Let a king employ spies so that one may have no knowledge of the other; and when the information of three agrees together, let him receive it.

Let not a king publicly confer on a spy any marks of his favour; if he does, he will divulge his own secret.

2.1.22. Energy

Energy makes out the man of property; as for those who are destitute of it, do they (really) possess what they possess ?

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

They who are possessed of enduring energy will not trouble themselves, saying, "we have lost our property."

Wealth will find its own way to the man of unfailing energy.

The stalks of water-flowers are proportionate to the depth of water; so is men's greatness proportionate to their minds.

In all that a king thinks of, let him think of his greatness; and if it should be thrust from him (by fate), it will have the nature of not being thrust from him.

The strong minded will not faint, even when all is lost; the elephant stands firm, even when wounded by a shower of arrows.

Those who have no (greatness of) mind, will not acquire the joy of saying in the world, "we have excercised liaberality".

Although the elephant has a large body, and a sharp tusk, yet it fears the attack of the tiger.

Energy is mental wealth; those men who are destitute of it are only trees in the form of men.

2.1.23. Unsluggishness

By the darkness, of idleness, the indestructible lamp of family (rank) will be extinguished.

Let those, who desire that their family may be illustrious, put away all idleness from their conduct.

The (lustre of the) family of the ignorant man, who acts under the influence of destructive laziness will perish, even before he is dead.

Family (greatness) will be destroyed, and faults will increase, in those men who give way to laziness, and put forth no dignified exertions.

Procrastination, forgetfulness, idleness, and sleep, these four things, form the vessel which is desired by those destined to destruction.

It is a rare thing for the idle, even when possessed of the riches of kings who ruled over the whole earth, to derive any great benefit from it.

Those who through idleness, and do not engage themselves in dignified exertion, will subject themselves to rebukes and reproaches.

If idleness take up its abode in a king of high birth, it will make him a slave of his enemies.

When a man puts away idleness, the reproach which has come upon himself and his family will disappear.

The king who never gives way to idleness will obtain entire possession of (the whole earth) passed over by him who measured (the worlds) with His foot.

2.1.24. Manly Effort

Yield not to the feebleness which says, "this is too difficult to be done"; labour will give the greatness (of mind) which is necessary (to do it).

Take care not to give up exertion in the midst of a work; the world will abandon those who abandon their unfinished work.

The lustre of munificence will dwell only with the dignity of laboriousness or efforts.

The liberality of him, who does not labour, will fail, like the manliness of a hermaphrodite, who has a sword in its hand.

He who desires not pleasure, but desires labour, will be a pillar to sustain his relations, wiping away their sorrows.

Labour will produce wealth; idleness will bring poverty.

They say that the black Mudevi (the goddess of adversity) dwells with laziness, and the Latchmi (the goddess of prosperity) dwells with the labour of the industrious.

Adverse fate is no disgrace to any one; to be without exertion and without knowing what should be known, is disgrace.

Although it be said that, through fate, it cannot be attained, yet labour, with bodily exertion, will yield its reward.

They who labour on, without fear and without fainting will see even fate (put) behind their back.

2.1.25. Hopefulness in Trouble

If troubles come, laugh; there is nothing like that, to press upon and drive away sorrow.

A flood of troubles will be overcome by the (courageous) thought which the minds of the wise will entertain, even in sorrow.

They give sorrow to sorrow, who in sorrow do not suffer sorrow.

Troubles will vanish (i.e., will be troubled) before the man who (struggles against difficulties) as a buffalo (drawing a cart) through deep mire.

The troubles of that man will be troubled (and disappear) who, however thickly they may come upon him , does not abandon (his purpose).

Will those men ever cry out in sorrow, "we are destitute" who, (in their prosperity), give not way to (undue desire) to keep their wealth.

The great will not regard trouble as trouble, knowing that the body is the butt of trouble.

That man never experiences sorrow, who does not seek for pleasure, and who considers distress to be natural (to man).

He does not suffer sorrow, in sorrow who does not look for pleasure in pleasure.

The elevation, which even his enemies will esteem, will be gained by him, who regards pain as pleasure.

2.2 Ministers of State

2.2.1. The Office of Minister of state

The minister is one who can make an excellent choice of means, time, manner of execution, and the difficult undertaking (itself).

The minister is one who in addition to the aforesaid five things excels in the possession of firmness, protection of subjects, clearness by learning, and perseverance.

The minister is one who can effect discord (among foes), maintain the good-will of his friends and restore to friendship those who have seceded (from him).

The minister is one who is able to comprehend (the whole nature of an undertaking), execute it in the best manner possible, and offer assuring advice (in time of necessity).

He is the best helper (of the king) who understanding the duties, of the latter, is by his special learning, able to tender the fullest advice, and at all times conversant with the best method (of
performing actions).

What (contrivances) are there so acute as to resist those who possess natural acuteness in addition to learning ?.

Though you are acquainted with the (theoretical) methods (of performing an act), understand the ways of the world and act accordingly.

Although the king be utterly ignorant, it is the duty of the minister to give (him) sound advice.

Far better are seventy crores of enemies (for a king) than a minister at his side who intends (his) ruin.

Those ministers who are destitute of (executive) ability will fail to carry out their projects, although they may have contrived aright.

2.2.2. Power in Speech

The possession of that goodness which is called the goodness of speech is (even to others) better than any other goodness.

Since (both) wealth and evil result from (their) speech, ministers should most carefully guard themselves against faultiness therein.

The (minister's) speech is that which seeks (to express) elements as bind his friends (to himself) and is so delivered as to make even his enemies desire (his friendship).

Understand the qualities (of your hearers) and (then) make your speech; for superior to it, there is neither virtue nor wealth.

Deliver your speech, after assuring yourself that no counter speech can defeat your own.

It is the opinion of those who are free from defects in diplomacy that the minister should speak so as to make his hearers desire (to hear more) and grasp the meaning of what he hears himself.

It is impossible for any one to conquer him by intrique who possesses power of speech, and is neither faulty nor timid.

If there be those who can speak on various subjects in their proper order and in a pleasing manner, the world would readily accept them.

They will desire to utter many words, who do not know how to speak a few faultless ones.

Those who are unable to set forth their acquirements (before others) are like flowers blossoming in a cluster and yet without fragrance.

2.2.3. Purity in Action

The efficacy of support will yield (only) wealth; (but) the efficacy of action will yield all that is desired.

Ministers should at all times avoid acts which, in addition to fame, yield no benefit (for the future).

Those who say, "we will become (better)" should avoid the performance of acts that would destroy (their fame).

Those who have infallible judgement though threatened with peril will not do acts which have brought disgrace (on former ministers).

Let a minister never do acts of which he would have to grieve saying, "what is this I have done"; (but) should he do (them), it were good that he grieved not.

Though a minister may see his mother starve; let him do not act which the wise would (treat with contempt).

Far more excellent is the extreme poverty of the wise than wealth obtained by heaping up of sinful deeds.

The actions of those, who have not desisted from doing deeds forbidden (by the great), will, even if they succeed, cause them sorrow.

All that has been obtained with tears (to the victim) will depart with tears (to himself); but what has been by fair means; though with loss at first, will afterwards yield fruit.

(For a minister) to protect (his king) with wealth obtained by foul means is like preserving a vessel of wet clay by filling it with water.

2.2.4. Power in Action

Firmness in action is (simply) one's firmness of mind; all other (abilities) are not of this nature.

Not to perform a ruinous act, and not to be discouraged by the ruinous termination of an act, are the two maxims which, the wise say, from the principles of those who have investigated the subject.

So to perform an act as to publish it (only) at its termination is (true) manliness; for to announce it beforehand, will cause irremediable sorrow.

To say (how an act is to be performed) is (indeed) easy for any one; but far difficult it is to do according to what has been said.

The firmness in action of those who have become great by the excellence (of their counsel) will, by attaining its fulfilment in the person of the king, be esteemed (by all).

If those who have planned (an undertaking) possess firmness (in executing it) they will obtain what they have desired even as they have desired it.

Let none be despised for (their) size; (for) the world has those who resemble the linch-pin of the big rolling car.

An act that has been firmly resolved on must be as firmly carried out without delay.

Though it should cause increasing sorrow (at the outset), do with firmness the act that yield bliss (in the end).

The great will not esteem those who esteem not firmness of action, whatever other abilities the latter may possess.

2.2.5. The Envoy

The qualification of an ambassador are affection (for his relations) a fitting birth, and the possession of attributes pleasing to royalty.

Love (to his sovereign), knowledge (of his affairs), and a discriminating power of speech (before other sovereigns) are the three sine qua non qualifications of an ambassador.

To be powerful in politics among those who are learned (in ethics) is the character of him who speaks to lance-bearing kings on matters of triumph (to his own sovereign).

He may go on a mission (to foreign rulers) who has combined in him all these three. viz., (natural) sense, an attractive bearing and well-tried learning.

He is an ambassador who (in the presence of foreign rulers) speaks briefly, avoids harshness, talks so as to make them smile, and thus brings good (to his own sovereign).

He is an ambassador who having studied (politics) talks impressively, is not afraid of angry looks, and knows (to employ) the art suited to the time.

He is chief (among ambassadors) who understands the proper decorum (before foreign princes), seeks the (proper) occasion, knows the (most suitable) place, and delivers his message after (due) consideration.

The qualifications of him who faithfully delivers his (sovereign's) message are purity, the support (of foreign ministers), and boldness, with truthfulness in addition to the (aforesaid) three.

He alone is fit to communicate (his sovereign's) reply, who possesses the firmness not to utter even inadvertently what may reflect discredit (on the latter).

He is the ambassador who fearlessly seeks his sovereign's good though it should cost him his life (to deliver his message).

2.2.6. Conduct in the Presence of the King

Ministers who serve under fickle-minded monarchs should, like those who warm themselves at the fire, be neither (too) far, nor (too) near.

For ministers not to cover the things desired by their kings will through the kings themselves yield them everlasting wealth.

Ministers who would save themselves should avoid (the commission of) serious errors for if the king's suspicion is once roused, no one can remove it.

While in the presence of the sovereign, ministers should neither whisper to nor smile at others.

(When the king is engaged) in secret counsel (with others), ministers should neither over-hear anything whatever nor pry into it with inquisitive questions, but (wait to) listen when it is divulged (by the king himself).

Knowing the (king's disposition and seeking the right time, (the minister) should in a pleasing manner suggest things such as are desirable and not disagreeable.

Ministers should (always) give agreeable advice but on no occasion recommend useless actions, though requested (to do so).

Ministers should behave in accordance with the (Divine) light in the person of kings and not despise them saying, "He is our junior (in age) and connected with our family!".

Those whose judgement is firm will not do what is disagreeable (to the sovereign) saying (within themselves) "We are esteemed by the king".

The (foolish) claim with which a minister does unbecoming acts because of his (long) familiarity (with the king) will ensure his ruin.

2.2.7. The Knowledge of Indications

The minister who by looking (at the king) understands his mind without being told (of it), will be a perpetual ornament to the world which is surrounded by a never-drying sea.

He is to be esteemed a god who is able to ascertain without a doubt what is within (one's mind).

The king should ever give whatever (is asked) of his belongings and secure him who, by the indications (of his own mind) is able to read those of another.

Those who understand one's thoughts without being informed (thereof) and those who do not, may (indeed) resemble one another bodily; still are they different (mentally).

Of what use are the eyes amongst one's members, if they cannot by their own indications dive those of another ?.

As the mirror reflects what is near so does the face show what is uppermost in the mind.

Is there anything so full of knowledge as the face ? (No.) it precedes the mind, whether (the latter is) pleased or vexed.

If the king gets those who by looking into his mind can understand (and remove) what has occurred (to him) it is enough that he stand looking at their face.

If a king gets ministers who can read the movements of the eye, the eyes (of foreign kings) will (themselves) reveal (to him) their hatred or friendship.

The measuring-rod of those (ministers) who say "we are acute" will on inquiry be found to be their (own) eyes and nothing else.

2.2.8. The Knowledge of the Council Chamber

Let the pure who know the arrangement of words speak with deliberation after ascertaining (the nature of) the court (then assembled).

Let the good who know the uses of words speak with a clear knowledge after ascertaining the time (suited to the court).

Those who undertake to speak without knowing the (nature of the) court are ignorant of the quality of words as well as devoid of the power (of learning).

Ministers should be lights in the assembly of the enlightned, but assume the pure whiteness of mortar (ignorance) in that of fools.

The modesty by which one does not rush forward and speak in (an assembly of) superiors is the best among all (one's) good qualities.

(For a minister) to blunder in the presence of those who have acquired a vast store of learning and know (the value thereof) is like a good man stumbling (and falling away) from the path (of virtue).

The learning of those who have read and understood (much) will shine in the assembly of those who faultlessly examine (the nature of) words.

Lecturing to those who have the ability to understand (for themselves) is like watering a bed of plants that are growing (of themselves).

Those who are able to speak good things impressively in an assembly of the good should not even forgetfully speak them in that of the low

To utter (a good word) in the assembly of those who are of inferior rank is like dropping nectar on the ground.

2.2.9. Not to dread the Council

The pure who know the classification of words having first ascertained the nature (of the court) will not (through fear) falter in their speech before the powerful body.

Those who can agreeably set forth their acquirements before the learned will be regarded as the most learned among the learned.

Many indeed may (fearlessly) die in the presence of (their) foes; (but) few are those who are fearless in the assembly (of the learned).

(Ministers) should agreeably set forth their acquirements before the learned and acquire more (knowledge) from their superiors (in learning).

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

What have they to do with a sword who are not valiant, or they with learning who are afraid of an intelligent assembly ?

The learning of him who is diffident before an assembly is like the shining sword of an hermaphrodite in the presence of his foes.

Those who cannot agreeably speak good things before a good assembly are indeed unprofitable persons inspite of all their various acquirements.

They who, though they have learned and understood, are yet afraid of the assembly of the good, are said to be inferior (even) to the illiterate.

Those who through fear of the assembly are unable to set forth their learning in an interesting manner, though alive, are yet like the dead.

2.3 The Essentials of a State

2.3.1 The Land

A kingdom is that in which (those who carry on) a complete cultivation, virtuous persons, and merchants with inexhaustible wealth, dwell together.

A kingdom is that which is desire for its immense wealth, and which grows greatly in prosperity, being free from destructive causes.

A kingdom is that which can bear any burden that may be pressed on it (from adjoining kingdoms) and (yet) pay the full tribute to its sovereign.

A kingdom is that which continues to be free from excessive starvation, irremediable epidemics, and destructive foes.

A kingdom is that which is without various (irregular) associations, destructive internal enemies, and murderous savages who (sometimes) harass the sovereign.

The learned say that the best kingdom is that which knows no evil (from its foes), and, if injured (at all), suffers no diminution in its fruitfulness.

The constituents of a kingdom are the two waters (from above and below), well situated hills and an undestructible fort.

Freedom from epidemics, wealth, produce, happiness and protection (to subjects); these five, the learned, say, are the ornaments of a kingdom.

The learned say that those are kingdom whose wealth is not laboured for, and those not, whose wealth is only obtained through labour.

Although in possession of all the above mentioned excellences, these are indeed of no use to a country, in the absence of harmony between the sovereign and the sujects.

2.3.2. The Fortification

A fort is an object of importance to those who march (against their foes) as well as to those who through fear (of pursuers) would seek it for shelter.

A fort is that which has everlasting water, plains, mountains and cool shady forests.

The learned say that a fortress is an enclosure having these four (qualities) viz., height, breadth, strength and inaccessibility.

A fort is that which has an extensive space within, but only small places to be guarded, and such as can destroy the courage of besieging foes.

A fort is that which cannot be captured, which abounds in suitable provisions, and affords a position of easy defence to its inmates.

A fort is that which has all (needful) things, and excellent heroes that can help it against destruction (by foes).

A fort is that which cannot be captured by blockading, assaulting, or undermining it.

That is a fort whose inmates are able to overcome without losing their ground, even abler men who have besieged it.

749
At outset of the strife a fort should foes dismay;
And greatness gain by deeds in every glorious day.
A fort is that which derives excellence from the stratagems made (by its inmates) to defeat their enemies in the battlefield.

750
Howe'er majestic castled walls may rise,
To craven souls no fortress strength supplies.
Although a fort may possess all (the above-said) excellence, it is, as it were without these, if its inmates possess not the excellence of action.

2.3.3. Way of Accumulating Wealth

751
Nothing exists save wealth, that can
Change man of nought to worthy man.
Besides wealth there is nothing that can change people of no importance into those of (some) importance.

752
Those who have nought all will despise;
All raise the wealthy to the skies.
All despise the poor; (but) all praise the rich.

753
Wealth, the lamp unfailing, speeds to every land,
Dispersing darkness at its lord's command.
The imperishable light of wealth goes into regions desired (by its owner) and destroys the darkness (of enmity therein).

754
Their wealth, who blameless means can use aright,
Is source of virtue and of choice delight.
The wealth acquired with a knowledge of the proper means and without foul practices will yield virtue and happiness.

755
Wealth gained by loss of love and grace,
Let man cast off from his embrace.
(Kings) should rather avoid than seek the accumulation of wealth which does not flow in with mercy and love.

756
Wealth that falls to him as heir, wealth from the kingdom's dues,
The spoils of slaughtered foes; these are the royal revenues.
Unclaimed wealth, wealth acquired by taxes, and wealth (got) by conquest of foes are (all) the wealth of the king.

757
'Tis love that kindliness as offspring bears:
And wealth as bounteous nurse the infant rears.
The child mercy which is borne by love grows under the care of the rich nurse of wealth.

758
As one to view the strife of elephants who takes his stand,
On hill he's climbed, is he who works with money in his hand.
An undertaking of one who has wealth in one's hands is like viewing an elephant-fight from a hill-top.

759
Make money! Foeman's insolence o'ergrown
To lop away no keener steel is known.
Accumulate wealth; it will destroy the arrogance of (your) foes; there is no weapon sharper than it.

760
Who plenteous store of glorious wealth have gained,
By them the other two are easily obtained.
To those who have honestly acquired an abundance of riches, the other two, (virtue and pleasure) are things easy (of acquisition).

2.3.4. The Excellence of an Army

761
A conquering host, complete in all its limbs, that fears no wound,
Mid treasures of the king is chiefest found.
The army which is complete in (its) parts and conquers without fear of wounds is the chief wealth of the king.

762
In adverse hour, to face undaunted might of conquering foe,
Is bravery that only veteran host can show.
Ancient army can alone have the valour which makes it stand by its king at the time of defeat, fearless of wounds and unmindful of its reduced strength.

763
Though, like the sea, the angry mice send forth their battle cry;
What then? The dragon breathes upon them, and they die!
What if (a host of) hostile rats roar like the sea ? They will perish at the mere breath of the cobra.

764
That is a host, by no defeats, by no desertions shamed,
For old hereditary courage famed.
That indeed is an army which has stood firm of old without suffering destruction or deserting (to the enemy).

765
That is a 'host' that joins its ranks, and mightily withstands,
Though death with sudden wrath should fall upon its bands.
That indeed is an army which is capable of offering a united resistance, even if Yama advances against it with fury.

766
Valour with honour, sure advance in glory's path, with confidence;
To warlike host these four are sure defence.
Valour, honour, following in the excellent-footsteps (of its predecessors) and trust-worthiness; these four alone constitute the safeguard of an army.

767
A valiant army bears the onslaught, onward goes,
Well taught with marshalled ranks to meet their coming foes.
That is an army which knowing the art of warding off an impending struggle, can bear against the dust-van (of a hostile force).

768
Though not in war offensive or defensive skilled;
An army gains applause when well equipped and drilled.
Though destitute of courage to fight and strength (to endure), an army may yet gain renown by the splendour of its appearance.

769
Where weakness, clinging fear and poverty
Are not, the host will gain the victory.
An army can triumph (over its foes) if it is free from diminution; irremediable aversion and poverty.

770
Though men abound, all ready for the war,
No army is where no fit leaders are.
Though an army may contain a large number of permanent soldiers, it cannot last if it has no generals.

2.3.5. Military Spirit

771
Ye foes! stand not before my lord! for many a one
Who did my lord withstand, now stands in stone!
O my foes, stand not before my leader; (for) many are those who did so but afterwards stood (in the shape of) statues.

772
Who aims at elephant, though dart should fail, has greater praise.
Than he who woodland hare with winged arrow slays.
It is more pleasant to hold the dart that has missed an elephant than that which has hit hare in the forest.

773
Fierceness in hour of strife heroic greatness shows;
Its edge is kindness to our suffering foes.
The learned say that fierceness (incontest with a foe) is indeed great valour; but to become a benefactor in case of accident (to a foe) is the extreme (limit) of that valour.

774
At elephant he hurls the dart in hand; for weapon pressed,
He laughs and plucks the javelin from his wounded breast.
The hero who after casting the lance in his hand on an elephant, comes (in search of another) will pluck the one (that sticks) in his body and laugh (exultingly).

775
To hero fearless must it not defeat appear,
If he but wink his eye when foemen hurls his spear.
Is it not a defeat to the valiant to wink and destroy their ferocious look when a lance in cast at them (by their foe) ?

776
The heroes, counting up their days, set down as vain
Each day when they no glorious wound sustain.
The hero will reckon among wasted days all those on which he had not received severe wounds.

777
Who seek for world-wide fame, regardless of their life,
The glorious clasp adorns, sign of heroic strife.
The fastening of ankle-ring by those who disire a world-wide renown and not (the safety of) their lives is like adorning (themselves).

778
Fearless they rush where'er 'the tide of battle rolls';
The king's reproof damps not the ardour of their eager souls.
The heroes who are not afraid of losing their life in a contest will not cool their ardour, even if the king prohibits (their fighting).

779
Who says they err, and visits them scorn,
Who die and faithful guard the vow they've sworn?
Who would reproach with failure those who seal their oath with their death ?

780
If monarch's eyes o'erflow with tears for hero slain,
Who wou ld not beg such boon of glorious death to gain?
If (heroes) can so die as to fill with tears the eyes of their rulers, such a death deserves to be obtained even by begging.

2.3.6. Friendship

781
What so hard for men to gain as friendship true?
What so sure defence 'gainst all that foe can do?
What things are there so difficult to acquire as friendship ? What guards are there so difficult to break through by the efforts (of one's foes) ?

782
Friendship with men fulfilled of good Waxes like the crescent moon;
Friendship with men of foolish mood, Like the full orb, waneth soon.
The friendship of the wise waxes like the new moon; (but) that of fools wanes like the full moon.

783
Learned scroll the more you ponder, Sweeter grows the mental food;
So the heart by use grows fonder, Bound in friendship with the good.
Like learning, the friendship of the noble, the more it is cultivated, the more delightful does it become.

784
Nor for laughter only friendship all the pleasant day,
But for strokes of sharp reproving, when from right you stray.
Friendship is to be practised not for the purpose of laughing but for that of being beforehand in giving one another sharp rebukes in case of transgression.

785
Not association constant, not affection's token bind;
'Tis the unison of feeling friends unites of kindred mind.
Living together and holding frequent intercourse are not necessary (for friendship); (mutual) understanding can alone create a claim for it.

786
Not the face's smile of welcome shows the friend sincere,
But the heart's rejoicing gladness when the friend is near.
The love that dwells (merely in the smiles of the face is not friendship; (but) that which dwells deep in the smiles of the heart is true friendship.

787
Friendship from ruin saves, in way of virtue keeps;
In troublous time, it weeps with him who weeps.
(True) friendship turns aside from evil (ways) makes (him) walk in the (good) way, and, in case of loss if shares his sorrow (with him).

788
As hand of him whose vesture slips away,
Friendship at once the coming grief will stay.
(True) friendship hastens to the rescue of the afflicted (as readily) as the hand of one whose garment is loosened (before an assembly).

789
And where is friendship's royal seat? In stable mind,
Where friend in every time of need support may find.
Friendship may be said to be on its throne when it possesses the power of supporting one at all times and under all circumstances, (in the practice or virtue and wealth).

790
Mean is the friendship that men blazon forth,
'He's thus to me' and 'such to him my worth'.
Though friends may praise one another saying, "He is so intimate with us, and we so much (with him)"; (still) such friendship will appear mean.

2.3.7. Investigation in forming Friendships

791
To make an untried man your friend is ruin sure;
For friendship formed unbroken must endure.
As those who are of a friendly nature will not forsake (a friend) after once loving (him), there is no evil so great as contracting a friendship without due inquiry.

792
Alliance with the man you have not proved and proved again,
In length of days will give you mortal pain.
The friendship contracted by him who has not made repeated inquiry will in the end grieve (him) to death.

793
Temper, descent, defects, associations free
From blame: know these, then let the man be friend to thee.
Make friendship (with one) after ascertaining (his) character, birth, defects and the whole of one's relations.

794
Who, born of noble race, from guilt would shrink with shame,
Pay any price so yo u as friend that man may claim.
The friendship of one who belongs to a (good) family and is afraid of (being charged with) guilt, is worth even purchasing.

795
Make them your chosen friend whose words repentance move,
With power prescription's path to show, while evil they reprove.
You should examine and secure the friendship of those who can speak so as to make you weep over a crime (before its commission) or rebuke you severely (after you have done it) and are able to teach you (the ways of) the world.

796
Ruin itself one blessing lends:
'Tis staff that measures out one's friends.
Even in ruin there is some good; (for) it is a rod by which one may measure fully (the affection of one's) relations.

797
'Tis gain to any man, the sages say,
Friendship of fools to put away.
It is indead a gain for one to renounce the friendship of fools.

798
Think not the thoughts that dwarf the soul; nor take
For friends the men who friends in time of grief forsake.
Do not think of things that discourage your mind, nor contract friendship with those who would forsake you in adversity.

799
Of friends deserting us on ruin's brink,
'Tis torture e'en in life's last hour to think.
The very thought of the friendship of those who have deserted one at the approach of adversity will burn one's mind at the time of death.

800
Cling to the friendship of the spotless one's; whate'er you pay.
Renounce alliance with the men of evil way.
Continue to enjoy the friendship of the pure; (but) renounce even with a gift, the friendship of those who do not agree (with the world).

2.3.8. Familiarity

801
Familiarity is friendship's silent pact,
That puts restraint on no familiar act.
Imtimate friendship is that which cannot in the least be injured by (things done through the) right (of longstanding intimacy).

802
Familiar freedom friendship's very frame supplies;
To be its savour sweet is duty of the wise.
The constituents of friendship are (things done through) the right of intimacy; to be pleased with such a right is the duty of the wise.

803
When to familiar acts men kind response refuse,
What fruit from ancient friendship's use?
Of what avail is long-standing friendship, if friends do not admit as their own actions done through the right of intimacy ?

804
When friends unbidden do familiar acts with loving heart,
Friends take the kindly deed in friendly part.
If friends, through the right of friendship, do (anything) without being asked, the wise will be pleased with them on account of its desirability.

805
Not folly merely, but familiar carelessness,
Esteem it, when your friends cause you distress.
If friends should perform what is painful, understand that it is owing not only to ignorance, but also to the strong claims of intimacy.

806
Who stand within the bounds quit not, though loss impends,
Association with the old familiar friends.
Those who stand within the limits (of true friendship) will not even in adversity give up the intimacy of long-standing friends.

807
True friends, well versed in loving ways,
Cease not to love, when friend their love betrays.
Those who have (long) stood in the path of affection will not give it up even if their friends cause (them) their ruin.

808
In strength of friendship rare of friend's disgrace who will not hear,
The day his friend offends will day of grace to him appear.
To those who understand that by which they should not listen to (tales about) the faults of their friends, that is a (profitable) day on which the latter may commit a fault.

809
Friendship of old and faithful friends,
Who ne'er for sake, the world commends.
They will be loved by the world, who have not forsaken the friendship of those with whom they have kept up an unbroken long-standing intimacy.

810
Ill-wishers even wish them well, who guard.
For ancient friends, their wonted kind regard.
Even enemies will love those who have never changed in their affection to their long-standingfriends.

2.3.9. Evil Friendship

811
Though evil men should all-absorbing friendship show,
Their love had better die away than grow.
The decrease of friendship with those who look as if they would eat you up (through excess of love) while they are really destitute of goodness is far better than its increase.

812
What though you gain or lose friendship of men of alien heart,
Who when you thrive are friends, and when you fail depart?
Of what avail is it to get or lose the friendship of those who love when there is gain and leave when there is none ?

813
These are alike: the friends who ponder friendship's gain
Those who accept whate'er you give, and all the plundering train.
Friendship who calculate the profits (of their friendship), prostitutes who are bent on obtaining their gains, and thieves are (all) of the same character.

814
A steed untrained will leave you in the tug of war;
Than friends like that to dwell alone is better far.
Solitude is more to be desired than the society of those who resemble the untrained horses which throw down (their riders) in the fields of battle.

815
'Tis better not to gain than gain the friendship profitless
Of men of little minds, who succour fails when dangers press.
It is far better to avoid that to contract the evil friendship of the base who cannot protect (their friends) even when appointed to do so.

816
Better ten million times incur the wise man's hate,
Than form with foolish men a friendship intimate.
The hatred of the wise is ten-million times more profitable than the excessive intimacy of the fool.

817
From foes ten million fold a greater good you gain,
Than friendship yields that's formed with laughers vain.
What comes from enemies is a hundred million times more profitable than what comes from the friendship of those who cause only laughter.

818
Those men who make a grievous toil of what they do
On your behalf, their friendship silently eschew.
Gradually abandon without revealing (beforehand) the friendship of those who pretend inability to carry out what they (really) could do.

819
E'en in a dream the intercourse is bitterness
With men whose deeds are other than their words profess.
The friendship of those whose actions do not agree with their words will distress (one) even in (one's) dreams.

820
In anywise maintain not intercourse with those,
Who in the house are friends, in hall are slandering foes.
Avoid even the least approach to a contraction of friendship with those who would love you in private but ridicule you in public.

2.3.10. Unreal Friendship

821
Anvil where thou shalt smitten be, when men occasion find,
Is friendship's form without consenting mind.
The friendship of those who behave like friends without inward affection is a weapon that may be thrown when a favourable opportunity presents itself.

822
Friendship of those who seem our kin, but are not really kind.
Will change from hour to hour like woman's mind.
The friendship of those who seem to be friends while they are not, will change like the love of women.

823
To heartfelt goodness men ignoble hardly may attain,
Although abundant stores of goodly lore they gain.
Though (one's) enemies may have mastered many good books, it will be impossible for them to become truly loving at heart.

824
'Tis fitting you should dread dissemblers' guile,
Whose hearts are bitter while their faces smile.
One should fear the deceitful who smile sweetly with their face but never love with their heart.

825
When minds are not in unison, 'its never; just,
In any words men speak to put your trust.
In nothing whatever is it proper to rely on the words of those who do not love with their heart.

826
Though many goodly words they speak in friendly tone,
The words of foes will speedily be known.
Though (one's) foes may utter good things as though they were friends, once will at once understand (their evil, import).

827
To pliant speech from hostile lips give thou no ear;
'Tis pliant bow that show the deadly peril near!
Since the bending of the bow bespeaks evil, one should not accept (as good) the humiliating speeches of one's foes.

828
In hands that worship weapon ten hidden lies;
Such are the tears that fall from foeman's eyes.
A weapon may be hid in the very hands with which (one's) foes adore (him) (and) the tears they shed are of the same nature.

829
'Tis just, when men make much of you, and then despise,
To make them smile, and slap in friendship's guise.
It is the duty of kings to affect great love but make it die (inwardly); as regard those foes who shew them great friendship but despise them (in their heart).

830
When time shall come that foes as friends appear,
Then thou, to hide a hostile heart, a smiling face may'st wear.
When one's foes begin to affect friendship, one should love them with one's looks, and, cherishing no love in the heart, give up (even the former).

2.3.11. Folly

831
What one thing merits folly's special name.
Letting gain go, loss for one's own to claim!
Folly is one (of the chief defects); it is that which (makes one) incur loss and forego gain.

832
'Mid follies chiefest folly is to fix your love
On deeds which to your station unbefitting prove.
The greatest folly is that which leads one to take delight in doing what is forbidden.

833
Ashamed of nothing, searching nothing out, of loveless heart,
Nought cherishing, 'tis thus the fool will play his part.
Shamelessness indifference (to what must be sought after), harshness, and aversion for everything (that ought to be desired) are the qualities of the fool.

834
The sacred law he reads and learns, to other men expounds,-
Himself obeys not; where can greater fool be found?
There are no greater fools than he who, though he has read and understood (a great deal) and even taught it to others, does not walk according to his own teaching.

835
The fool will merit hell in one brief life on earth,
In which he entering sinks through sevenfold round of birth.
A fool can procure in a single birth a hell into which he may enter and suffer through all the seven births.

836
When fool some task attempts with uninstructed pains,
It fails; nor that alone, himself he binds with chains.
If the fool, who knows not how to act undertakes a work, he will (certainly) fail. (But) is it all ? He will even adorn himself with fetters.

837
When fools are blessed with fortune's bounteous store,
Their foes feed full, their friends are prey to hunger sore.
If a fool happens to get an immense fortune, his neighbours will enjoy it while his relations starve.

838
When folly's hand grasps wealth's increase, 'twill be
As when a mad man raves in drunken glee.
A fool happening to possess something is like the intoxication of one who is (already) giddy.

839
Friendship of fools i s very pleasant thing,
Parting with them will leave behind no sting.
The friendship between fools is exceedingly delightful (to each other): for at parting there will be nothing to cause them pain.

840
Like him who seeks his couch with unwashed feet,
Is fool whose foot intrudes where wise men meet.
The appearance of a fool in an assembly of the learned is like placing (one's) unwashed feet on a bed.

2.3.12. Ignorance

841
Want of knowledge, 'mid all wants the sorest want we deem;
Want of other things the world will not as want esteem.
The want of wisdom is the greatest of all wants; but that of wealth the world will not regard as such.

842
The gift of foolish man, with willing heart bestowed, is nought,
But blessing by receiver's penance bought.
(The cause of) a fool cheerfully giving (something) is nothing else but the receiver's merit (in a former birth).

843
With keener anguish foolish men their own hearts wring,
Than aught that even malice of their foes can bring.
The suffering that fools inflict upon themselves is hardly possible even to foes.

844
What is stupidity? The arrogance that cries,
'Behold, we claim the glory of the wise.'
What is called want of wisdom is the vanity which says, "We are wise".

845
If men what they have never learned assume to know,
Upon their real learning's power a doubt 'twill throw.
Fools pretending to know what has not been read (by them) will rouse suspicion even as to what they have thoroughly mastered.

846
Fools are they who their nakedness conceal,
And yet their faults unveiled reveal.
Even to cover one's nakedness would be folly, if (one's) faults were not covered (by forsaking them).

847
From out his soul who lets the mystic teachings die,
Entails upon himself abiding misery.
The fool who neglects precious counsel does, of his own accord, a great injury to himself.

848
Advised, he heeds not; of himself knows nothing wise;
This man's whole life is all one plague until he dies.
The fool will not perform (his duties) even when advised nor ascertain them himself; such a soul is a burden (to the earth) till it departs (from the body).

849
That man is blind to eyes that will not see who knowledge shows;-
The blind man still in his blind fashion knows.
One who would teach a fool will (simply) betray his folly; and the fool would (still) think himself "wise in his own conceit".

850
Who what the world affirms as false proclaim,
O'er all the earth receive a demon's name.
He who denies the existence of what the world believes in will be regarded as a demon on earth.

2.3.13. Hostility

851
Hostility disunion's plague will bring,
That evil quality, to every living thing.
The disease which fosters the evil of disunion among all creatures is termed hatred by the wise.

852
Though men disunion plan, and do thee much despite
'Tis best no enmity to plan, nor evil deeds requite.
Though disagreeable things may be done from (a feeling of) disunion, it is far better that nothing painful be done from (that of) hatred.

853
If enmity, that grievous plague, you shun,
Endless undying praises shall be won.
To rid one-self of the distressing dtsease of hatred will bestow (on one) a never-decreasing imperishable fame.

854
Joy of joys abundant grows,
When malice dies that woe of woes.
If hatred which is the greatest misery is destroyed, it will yield the greatest delight.

855
If men from enmity can keep their spirits free,
Who over them shall gain the victory?
Who indeed would think of conquering those who naturally shrink back from hatred ?

856
The life of those who cherished enmity hold dear,
To grievous fault and utter death is near.
Failure and ruin are not far from him who says it is sweet to excel in hatred.

857
The very truth that greatness gives their eyes can never see,
Who only know to work men woe, fulfilled of enmity.
Those whose judgement brings misery through its connection with hatred cannot understand the triumphant nature of truth.

858
'Tis gain to turn the soul from enmity;
Ruin reigns where this hath mastery.
Shrinking back from hatred will yield wealth; indulging in its increase will hasten ruin.

859
Men think not hostile thought in fortune's favouring hour,
They cherish enmity when in misfortune's power.
At the approach of wealth one will not think of hatred (but) to secure one's ruin, one will look to its increase.

860
From enmity do all afflictive evils flow;
But friendliness doth wealth of kindly good bestow.
All calamities are caused by hatred; but by the delight (of friendship) is caused the great wealth of good virtues.

2.3.14. The Might of Hatred

861
With stronger than thyself, turn from the strife away;
With weaker shun not, rather court the fray.
Avoid offering resistance to the strong; (but) never fail to cherish enmity towards the weak.

862
No kinsman's love, no strength of friends has he;
How can he bear his foeman's enmity?
How can he who is unloving, destitute of powerful aids, and himself without strength overcome the might of his foe ?

863
A craven thing! knows nought, accords with none, gives nought away;
To wrath of any foe he falls an easy prey.
In the estimation of foes miserably weak is he, who is timid, ignorant, unsociable and niggardly.

864
His wrath still blazes, every secret told; each day
This man's in every place to every foe an easy prey.
He who neither refrains from anger nor keeps his secrets will at all times and in all places be easily conquered by all.

865
No way of right he scans, no precepts bind, no crimes affright,
No grace of good he owns; such man's his foes' delight.
(A) pleasing (object) to his foes is he who reads not moral works, does nothing that is enjoined by them cares not for reproach and is not possessed of good qualities.

866
Blind in his rage, his lustful passions rage and swell;
If such a man mislikes you, like it well.
Highly to be desired is the hatred of him whose anger is blind, and whose lust increases beyond measure.

867
Unseemly are his deeds, yet proffering aid, the man draws nigh:
His hate- 'tis cheap at any price- be sure to buy!
It is indeed necessary to obtain even by purchase the hatred of him who having begun (a work) does what is not conductive (to its accomplishment).

868
No gracious gifts he owns, faults many cloud his fame;
His foes rejoice, for none with kindred claim.
He will become friendless who is without (any good) qualities. and whose faults are many; (such a character) is a help to (his) foes.

869
The joy of victory is never far removed from those
Who've luck to meet with ignorant and timid foes.
There will be no end of lofty delights to the victorious, if their foes are (both) ignorant and timid.

870
The task of angry war with men unlearned in virtue's lore
Who will not meet, glory shall meet him never more.
The light (of fame) will never be gained by him who gains not the trifling reputation of having fought an unlearned (foe).

2.3.15. Knowing the Quality of Hate

871
For Hate, that ill-conditioned thing not e'en in jest.
Let any evil lon ging rule your breast.
The evil of hatred is not of a nature to be desired by one even in sport.

872
Although you hate incur of those whose ploughs are bows,
Make not the men whose ploughs are words your foes!
Though you may incur the hatred of warriors whose ploughs are bows, incur not that of ministers whose ploughs are words.

873
Than men of mind diseased, a wretch more utterly forlorn,
Is he who stands alone, object of many foeman's scorn.
He who being alone, incurs the hatred of many is more infatuated than even mad men.

874
The world secure on his dexterity depends,
Whose worthy rule can change his foes to friends.
The world abides in the greatness of that good-natured man who behaves so as to turn hatred into friendship.

875
Without ally, who fights with twofold enemy o'ermatched,
Must render one of these a friend attached.
He who is alone and helpless while his foes are two should secure one of them as an agreeable help (to himself).

876
Whether you trust or not, in time of sore distress,
Questions of diff'rence or agreement cease to press.
Though (one's foe is) aware or not of one's misfortune one should act so as neither to join nor separate (from him).

877
To those who know them not, complain not of your woes;
Nor to your foeman's eyes infirmities disclose.
Relate not your suffering even to friends who are ignorant of it, nor refer to your weakness in the presence of your foes.

878
Know thou the way, then do thy part, thyself defend;
Thus shall the pride of those that hate thee have an end.
The joy of one's foes will be destroyed if one guards oneself by knowing the way (of acting) and securing assistance.

879
Destroy the thorn, while tender point can work thee no offence;
Matured by time, 'twill pierce the hand that plucks it thence.
A thorny tree should be felled while young, (for) when it is grown it will destroy the hand of the feller.

880
But breathe upon them, and they surely die,
Who fail to tame the pride of angry enemy.
Those who do not destroy the pride of those who hate (them) will certainly not exist even to breathe.

2.3.16. Enmity within

881
Water and shade, if they unwholesome prove, will bring you pain.
And qualities of friends who treacherous act, will be your bane.
Shade and water are not pleasant, (if) they cause disease; so are the qualities of (one's) relations not agreeable, (if) they cause pain.

882
Dread not the foes that as drawn swords appear;
Friendship of foes, who seem like kinsmen, fear!
Fear not foes (who say they would cut) like a sword; (but) fear the friendship of foes (who seemingly act) like relations.

883
Of hidden hate beware, and guard thy life;
In troublous time 'twill deeper wound than potter's knife.
Fear internal enmity and guard yourself; (if not) it will destroy (you) in an evil hour, as surely as the tool which cuts the potter's clay.

884
If secret enmities arise that minds pervert,
Then even kin unkind will work thee grievous hurt.
The secret enmity of a person whose mind in unreformed will lead to many evils causing disaffection among (one's) relations.

885
Amid one's relatives if hidden hath arise,
'Twill hurt inflict in deadly wise.
If there appears internal hatred in a (king's) family; it will lead to many a fatal crime.

886
If discord finds a place midst those who dwelt at one before,
'Tis ever hard to keep destruction from the door.
If hatred arises among (one's) own people, it will be hardly possible (for one) to escape death.

887
As casket with its cover, though in one they live alway,
No union to th e house where hate concealed hath sway.
Never indeed will a family subject to internal hatred unite (really) though it may present an apparent union like that of a casket and its lid.

888
As gold with which the file contends is worn away,
So strength of house declines where hate concealed hath sway.
A family subject to internal hatred will wear out and lose its strength like iron that has been filed away.

889
Though slight as shred of 'seasame' seed it be,
Destruction lurks in hidden enmity.
Although internal hatred be as small as the fragment of the sesamum (seed), still does destruction dwell in it.

890
Domestic life with those who don't agree,
Is dwelling in a shed with snake for company.
Living with those who do not agree (with one) is like dwelling with a cobra (in the same) hut.

2.3.17. Not Offending the Great

891
The chiefest care of those who guard themselves from ill,
Is not to slight the powers of those who work their mighty will.
Not to disregard the power of those who can carry out (their wishes) is more important than all the watchfulness of those who guard (themselves against evil).

892
If men will lead their lives reckless of great men's will,
Such life, through great men's powers, will bring perpetual ill.
To behave without respect for the great (rulers) will make them do (us) irremediable evils.

893
Who ruin covet let them shut their ears, and do despite
To those who, where they list to ruin have the might.
If a person desires ruin, let him not listen to the righteous dictates of law, but commit crimes against those who are able to slay (other sovereigns).

894
When powerless man 'gainst men of power will evil deeds essay,
Tis beck'ning with the hand for Death to seize them for its prey.
The weak doing evil to the strong is like beckoning Yama to come (and destroy them).

895
Who dare the fiery wrath of monarchs dread,
Where'er they flee, are numbered with the dead.
Those who have incurred the wrath of a cruel and mighty potentate will not prosper wherever they may go.

896
Though in the conflagration caught, he may escape from thence:
He 'scapes not who in life to great ones gives offence.
Though burnt by a fire (from a forest), one may perhaps live; (but) never will he live who has shown disrespect to the great (devotees).

897
Though every royal gift, and stores of wealth your life should crown,
What are they, if the worthy men of mighty virtue frown?
If a king incurs the wrath of the righteous great, what will become of his government with its splendid auxiliaries and (all) its untold wealth ?

898
If they, whose virtues like a mountain rise, are light esteemed;
They die from earth who, with their households, ever-during seemed.
If (the) hill-like (devotees) resolve on destruction, those who seemed to be everlasting will be destroyed root and branch from the earth.

899
When blazes forth the wrath of men of lofty fame,
Kings even fall from high estate and perish in the flame.
If those of exalted vows burst in a rage, even (Indra) the king will suffer a sudden loss and be entirely ruined.

900
Though all-surpassing wealth of aid the boast,
If men in glorious virtue great are wrath, they're lost.
Though in possession of numerous auxiliaries, they will perish who are-exposed to the wrath of the noble whose penance is boundless.

2.3.18. Being led by Women

901
Who give their soul to love of wife acquire not nobler gain;
Who give their soul to strenuous deeds such meaner joys disdain.
Those who lust after their wives will not attain the excellence of virtue; and it is just this that is not desired by those who are bent on acquiring wealth.

902
Who gives himself to love of wife, careless of noble name
His wealth will clothe him with o'erwhelming shame.
The wealth of him who, regardless (of his manliness), devotes himself to his wife's feminine nature will cause great shame (to ali men) and to himself;

903
Who to his wife submits, his strange, unmanly mood
Will daily bring him shame among the good.
The frailty that stoops to a wife will always make (her husband) feel ashamed among the good.

904
No glory crowns e'en manly actions wrought
By him who dreads his wife, nor gives the other world a thought.
The undertaking of one, who fears his wife and is therefore destitute of (bliss), will never be applauded.

905
Who quakes before his wife will ever tremble too,
Good deeds to men of good deserts to do.
He that fears his wife will always be afraid of doing good deeds (even) to the good.

906
Though, like the demi-gods, in bliss they dwell secure from harm,
Those have no dignity who fear the housewife's slender arm.
They that fear the bamboo-like shoulders of their wives will be destitute of manliness though they may flourish like the Gods.

907
The dignity of modest womanhood excels
His manliness, obedient to a woman's law who dwells.
Even shame faced womanhood is more to be esteemed than the shameless manhood that performs the behests of a wife.

908
Who to the will of her with beauteous brow their lives conform,
Aid not their friends in need, nor acts of charity perform.
Those who yield to the wishes of their wives will neither relieve the wants of (their) friends nor perform virtuous deeds.

909
No virtuous deed, no seemly wealth, no pleasure, rests
With them who live obedient to their wives' behests.
From those who obey the commands of their wives are to be expected neither deeds of virtue, nor those of wealth nor (even) those of pleasure.

910
Where pleasures of the mind, that dwell in realms of thought, abound,
Folly, that springs from overweening woman's love, is never found.
The foolishness that results from devotion to a wife will never be found in those who possess a reflecting mind and a prosperity (flowing) therefrom.

2.3.19. Wanton Women

911
Those that choice armlets wear who seek not thee with love,
But seek thy wealth, their pleasant words will ruin prove.
The sweet words of elegant braceleted (prostitutes) who desire (a man) not from affection but from avarice, will cause sorrow.

912
Who weigh the gain, and utter virtuous words with vicious heart,
Weighing such women's worth, from their society depart.
One must ascertain the character of the ill-natured women who after ascertaining the wealth (of a man) speak (as if they were) good natured-ones, and avoid intercourse (with them).

913
As one in darkened room, some stranger corpse inarms,
Is he who seeks delight in mercenary women's charms!
The false embraces of wealth-loving women are like (hired men) embracing a strange corpse in a dark room.

914
Their worthless charms, whose only weal is wealth of gain,
From touch of these the wise, who seek the wealth of grace, abstain.
The wise who seek the wealth of grace will not desire the base favours of those who regard wealth (and not pleasure) as (their) riches.

915
From contact with their worthless charms, whose charms to all are free,
The men with sense of good and lofty wisdom blest will flee;
Those whose knowledge is made excellent by their (natural) sense will not covet the trffling delights of those whose favours are common (to all).

916
From touch of those who worthless cha rms, with wanton arts, display,
The men who would their own true good maintain will turn away.
Those who would spread (the fame of) their own goodness will not desire the shoulders of those,who rejoice in their accomplishments and bestow their despicable favours (on all who pay).

917
Who cherish alien thoughts while folding in their feigned embrace,
These none approach save those devoid of virtue's grace.
Those who are destitute of a perfectly (reformed) mind will covet the shoulders of those who embrace (them) while their hearts covet other things.

918
As demoness who lures to ruin woman's treacherous love
To men devoid of wisdom's searching power will prove.
The wise say that to such as are destitute of discerning sense the embraces of faithless women are (as ruinous as those of) the celestail female.

919
The wanton's tender arm, with gleaming jewels decked,
Is hell, where sink degraded souls of men abject.
The delicate shoulders of prostitutes with excellent jewels are a hell into which are plunged the ignorant base.

920
Women of double minds, strong drink, and dice; to these giv'n o'er,
Are those on whom the light of Fortune shines no more.
Treacherous women, liquor, and gambling are the associates of such as have forsaken by Fortune.

2.3.20. Not Drinking Palm-Wine

921
Who love the palm's intoxicating juice, each day,
No rev'rence they command, their glory fades away.
Those who always thirst after drink will neither inspire fear (in others) nor retain the light (of their fame).

922
Drink not inebriating draught. Let him count well the cost.
Who drinks, by drinking, all good men's esteem is lost.
Let no liquor be drunk; if it is desired, let it be drunk by those who care not for esteem of the great.

923
The drunkard's joy is sorrow to his mother's eyes;
What must it be in presence of the truly wise?
Intoxication is painful even in the presence of (one's) mother; what will it not then be in that of the wise ?

924
Shame, goodly maid, will turn her back for aye on them
Who sin the drunkard's grievous sin, that all condemn.
The fair maid of modesty will turn her back on those who are guilty of the great and abominable crime of drunkenness.

925
With gift of goods who self-oblivion buys,
Is ignorant of all that man should prize.
To give money and purchase unconsciousness is the result of one's ignorance of (one's own actions).

926
Sleepers are as the dead, no otherwise they seem;
Who drink intoxicating draughts, they poison quaff, we deem.
They that sleep resemble the deed; (likewise) they that drink are no other than poison-eaters.

927
Who turn aside to drink, and droop their heavy eye,
Shall be their townsmen's jest, when they the fault espy.
Those who always intoxicate themselves by a private (indulgence in) drink; will have their secrets detected and laughed at by their fellow-townsmen.

928
No more in secret drink, and then deny thy hidden fraud;
What in thy mind lies hid shall soon be known abroad.
Let (the drunkard) give up saying "I have never drunk"; (for) the moment (he drinks) he will simply betray his former attempt to conceal.

929
Like him who, lamp in hand, would seek one sunk beneath the wave.
Is he who strives to sober drunken man with reasonings grave.
Reasoning with a drunkard is like going under water with a torch in search of a drowned man.

930
When one, in sober interval, a drunken man espies,
Does he not think, 'Such is my folly in my revelries'?
When (a drunkard) who is sober sees one who is not, it looks as if he remembered not the evil effects of his (own) drink.

2. 3.21. Gaming (Gambling)

931
Seek not the gamester's play; though you should win,
Your gain is as the baited hook the fish takes in.
Though able to win, let not one desire gambling; (for) even what is won is like a fish swallowing the iron in fish-hook.

932
Is there for gamblers, too, that gaining one a hundred lose, some way
That they may good obtain, and see a prosperous day?
Is there indeed a means of livelihood that can bestow happiness on gamblers who gain one and lose a hundred ?

933
If prince unceasing speak of nought but play,
Treasure and revenue will pass from him away.
If the king is incessantly addicted to the rolling dice in the hope of gain, his wealth and the resources thereof will take their departure and fall into other's hands.

934
Gaming brings many woes, and ruins fair renown;
Nothing to want brings men so surely down.
There is nothing else that brings (us) poverty like gambling which causes many a misery and destroys (one's) reputation.

935
The dice, and gaming-hall, and gamester's art, they eager sought,
Thirsting for gain- the men in other days who came to nought.
Penniless are those who by reason of their attachment would never forsake gambling, the gambling-place and the handling (of dice).

936
Gambling's Misfortune's other name: o'er whom she casts her veil,
They suffer grievous want, and sorrows sore bewail.
Those who are swallowed by the goddess called "gambling" will never have their hunger satisfied, but suffer the pangs of hell in the next world.

937
Ancestral wealth and noble fame to ruin haste,
If men in gambler's halls their precious moments waste.
To waste time at the place of gambling will destroy inherited wealth and goodness of character.

938
Gambling wastes wealth, to falsehood bends the soul: it drives away
All grace, and leaves the man to utter misery a prey.
Gambling destroys property, teaches falsehood, puts an end to benevolence, and brings in misery (here and hereafter).

939
Clothes, wealth, food, praise, and learning, all depart
From him on gambler's gain who sets his heart.
The habit of gambling prevents the attainment of these five: clothing, wealth, food, fame and learning.

940
Howe'er he lose, the gambler's heart is ever in the play;
E'en so the soul, despite its griefs, would live on earth alway.
As the gambler loves (his vice) the more he loses by it, so does the soul love (the body) the more it suffers through it.

2.3.22. Medicine

941
The learned books count three, with wind as first; of these,
As any one prevail, or fail; 'twill cause disease.
If (food and work are either) excessive or deficient, the three things enumerated by (medical) writers, flatulence, biliousness, and phlegm, will cause (one) disease.

942
No need of medicine to heal your body's pain,
If, what you ate before digested well, you eat again.
No medicine is necessary for him who eats after assuring (himself) that what he has (already) eaten has been digested.

943
Who has a body gained may long the gift retain,
If, food digested well, in measure due he eat again.
If (one's food has been) digested let one eat with moderation; (for) that is the way to prolong the life of an embodied soul.

944
Knowing the food digested well, when hunger prompteth thee,
With constant care, the viands choose that well agree.
(First) assure yourself that your food has been digested and never fail to eat, when very hungry, whatever is not disagreeable (to you).

945
With self-denial take the well-selected meal;
So shall thy frame no sudden sickness feel.
There will be no disaster to one's life if on e eats with moderation, food that is not disagreeable.

946
On modest temperance as pleasures pure,
So pain attends the greedy epicure.
As pleasure dwells with him who eats moderately, so disease (dwells) with the glutton who eats voraciously.

947
Who largely feeds, nor measure of the fire within maintains,
That thoughtless man shall feel unmeasured pains.
He will be afflicted with numberless diseases, who eats immoderately, ignorant (of the rules of health).

948
Disease, its cause, what may abate the ill:
Let leech examine these, then use his skill.
Let the physician enquire into the (nature of the) disease, its cause and its method of cure and treat it faithfully according to (medical rule).

949
The habitudes of patient and disease, the crises of the ill
These must the learned leech think over well, then use his skill.
The learned (physician) should ascertain the condition of his patient; the nature of his disease, and the season (of the year) and (then) proceed (with his treatment).

950
For patient, leech, and remedies, and him who waits by patient's side,
The art of medicine must fourfold code of laws provide.
Medical science consists of four parts, viz., patient, physician, medicine and compounder; and each of these (again) contains four sub-divisions.

2.4 Miscellaneous
2.4.1. Nobility

951
Save in the scions of a noble house, you never find
Instinctive sense of right and virtuous shame combined.
Consistency (of thought, word and deed) and fear (of sin) are conjointly natural only to the high-born.

952
In these three things the men of noble birth fail not:
In virtuous deed and truthful word, and chastened thought.
The high-born will never deviate from these three; good manners, truthfulness and modesty.

953
The smile, the gift, the pleasant word, unfailing courtesy
These are the signs, they say, of true nobility.
A cheerful countenance, liberality, pleasant words, and an unreviling disposition, these four are said to be the proper qualities of the truly high-born.

954
Millions on millions piled would never win
The men of noble race to soul-degrading sin.
Though blessed with immense wealth, the noble will never do anything unbecoming.

955
Though stores for charity should fail within, the ancient race
Will never lose its old ancestral grace.
Though their means fall off, those born in ancient families, will not lose their character (for liberality).

956
Whose minds are set to live as fits their sire's unspotted fame,
Stooping to low deceit, commit no deeds that gender shame.
Those who seek to preserve the irreproachable honour of their families will not viciously do what is detrimental thereto.

957
The faults of men of noble race are seen by every eye,
As spots on her bright orb that walks sublime the evening sky.
The defects of the noble will be observed as clearly as the dark spots in the moon.

958
If lack of love appear in those who bear some goodly name,
'Twill make men doubt the ancestry they claim.
If one of a good family betrays want of affection, his descent from it will be called in question.

959
Of soil the plants that spring thereout will show the worth:
The words they speak declare the men of noble birth.
As the sprout indicates the nature of the soil, (so) the speech of the noble indicates (that of one's birth).

960
Who seek for good the grace of virtuous shame must know;
Who seek for noble name to all must reverence show.
He who desires a good name must desire modesty; and he who desires (the continuance of) a family greatness must be submissi ve to all.

2.4.2. Honour

961
Though linked to splendours man no otherwise may gain,
Reject each act that may thine honour's clearness stain.
Actions that would degrade (one's) family should not be done; though they may be so important that not doing them would end in death.

962
Who seek with glory to combine honour's untarnished fame,
Do no inglorious deeds, though men accord them glory's name.
Those who desire (to maintain their) honour, will surely do nothing dishonourable, even for the sake of fame.

963
Bow down thy soul, with increase blest, in happy hour;
Lift up thy heart, when stript of all by fortune's power.
In great prosperity humility is becoming; dignity, in great adversity.

964
Like hairs from off the head that fall to earth,
When fall'n from high estate are men of noble birth.
They who have fallen from their (high) position are like the hair which has fallen from the head.

965
If meanness, slight as 'abrus' grain, by men be wrought,
Though like a hill their high estate, they sink to nought.
Even those who are exalted like a hill will be thought low, if they commit deeds that are debasing.

966
It yields no praise, nor to the land of Gods throws wide the gate:
Why follow men who scorn, and at their bidding wait?
Of what good is it (for the high-born) to go and stand in vain before those who revile him ? it only brings him loss of honour and exclusion from heaven.

967
Better 'twere said, 'He's perished!' than to gain
The means to live, following in foeman's train.
It is better for a man to be said of him that he died in his usual state than that he eked out his life by following those who disgraced him.

968
When high estate has lost its pride of honour meet,
Is life, that nurses this poor flesh, as nectar sweet?
For the high-born to keep their body in life when their honour is gone will certainly not prove a remedy against death.

969
Like the wild ox that, of its tuft bereft, will pine away,
Are those who, of their honour shorn, will quit the light of day.
Those who give up (their) life when (their) honour is at stake are like the yark which kills itself at the loss of (even one of) its hairs.

970
Who, when dishonour comes, refuse to live, their honoured memory
Will live in worship and applause of all the world for aye!
The world will (always) praise and adore the fame of the honourable who would rather die than suffer indignity.

2.4.3. Greatness

971
The light of life is mental energy; disgrace is his
Who says, 'I 'ill lead a happy life devoid of this.'
One's light is the abundance of one's courage; one's darkness is the desire to live destitute of such (a state of mind.)

972
All men that live are one in circumstances of birth;
Diversities of works give each his special worth.
All human beings agree as regards their birth but differ as regards their characteristics, because of the different qualities of their actions.

973
The men of lofty line, whose souls are mean, are never great
The men of lowly birth, when high of soul, are not of low estate.
Though (raised) above, the base cannot become great; though (brought) low, the great cannot become base.

974
Like single-hearted women, greatness too,
Exists while to itself is true.
Even greatness, like a woman's chastity, belongs only to him who guards himself.

975
The man endowed with greatness true,
Rare deeds in perfect wise will do.
(Though reduced) the great will be able to perform, in the proper way, deeds difficult (for others to do).

976
'As votaries of the truly great we will ourselves enroll,'
Is thought that enters not the mind of men of little soul.
It is never in the nature of the base to seek the society of the great and partake of their nature.

977
Whene'er distinction lights on some unworthy head,
Then deeds of haughty insolence are bred.
Even nobility of birth, wealth and learning, if in (the possession of) the base, will (only) produce everincreasing pride.

978
Greatness humbly bends, but littleness always
Spreads out its plumes, and loads itself with praise.
The great will always humble himself; but the mean will exalt himself in self-admiration.

979
Greatness is absence of conceit; meanness, we deem,
Riding on car of vanity supreme.
Freedom from conceit is (the nature of true) greatness; (while) obstinacy therein is (that of) meanness.

980
Greatness will hide a neighbour's shame;
Meanness his faults to all the world proclaim.
The great hide the faults of others; the base only divulge them.

2.4.4. Perfectness

981
All goodly things are duties to the men, they say
Who set themselves to walk in virtue's perfect way.
It is said that those who are conscious of their duty and behave with a perfect goodness will regard as natural all that is good.

982
The good of inward excellence they claim,
The perfect men; all other good is only good in name.
The only delight of the perfect is that of their goodness; all other (sensual) delights are not to be included among any (true) delights.

983
Love, modesty, beneficence, benignant grace,
With truth, are pillars five of perfect virtue's resting-place.
Affection, fear (of sin), benevolence, favour and truthfulness; these are the five pillars on which perfect goodness rests.

984
The type of 'penitence' is virtuous good that nothing slays;
To speak no ill of other men is perfect virtue's praise.
Penance consists in the goodness that kills not , and perfection in the goodness that tells not others' faults.

985
Submission is the might of men of mighty acts; the sage
With that same weapon stills his foeman's rage.
Stooping (to inferiors) is the strength of those who can accomplish (an undertaking); and that is the weapon with which the great avert their foes.

986
What is perfection's test? The equal mind.
To bear repulse from even meaner men resigned.
The touch-stone of perfection is to receive a defeat even at the hands of one's inferiors.

987
What fruit doth your perfection yield you, say!
Unless to men who work you ill good repay?
Of what avail is perfect goodness if it cannot do pleasing things even to those who have pained (it) ?

988
To soul with perfect virtue's strength endued,
Brings no disgrace the lack of every earthly good.
Poverty is no disgrace to one who abounds in good qualities.

989
Call them of perfect virtue's sea the shore,
Who, though the fates should fail, fail not for evermore.
Those who are said to be the shore of the sea of perfection will never change, though ages may change.

990
The mighty earth its burthen to sustain must cease,
If perfect virtue of the perfect men decrease.
If there is a defect in the character of the perfect, (even) the great world cannot bear (its) burden.

2.4.5. Courtesy

991
Who easy access give to every man, they say,
Of kindly courtesy will learn with ease the way.
If one is easy of access to all, it will be easy for one to obtain the virtue called goodness.

992
Benevolence and high born dignity,
These two are beaten paths of courtesy.
Affectionateness and birth in a good family, these two constitute what is called a proper behaviour to all.

993
Men are not one because their members seem alike to outward view;
Similitude of kindred quality makes likeness true.
Resemblance of bodies is no resemblance of souls; true resemblance is the resemblance of qualities that attract.

994
Of men of fruitful life, who kindly benefits dispense,
The world unites to praise the 'noble excellence.'
The world applauds the character of those whose usefulness results from their equity and charity.

995
Contempt is evil though in sport. They who man's nature know,
E'en in their wrath, a courteous mind will show.
Reproach is painful to one even in sport; those (therefore) who know the nature of others exhibit (pleasing) qualities even when they are hated.

996
The world abides; for 'worthy' men its weight sustain.
Were it not so, 'twould fall to dust again.
The (way of the) world subsists by contact with the good; if not, it would bury itself in the earth and perish.

997
Though sharp their wit as file, as blocks they must remain,
Whose souls are void of 'courtesy humane'.
He who is destitute of (true) human qualities (only) resembles a tree, though he may possess the sharpness of a file.

998
Though men with all unfriendly acts and wrongs assail,
'Tis uttermost disgrace in 'courtesy' to fail.
It is wrong (for the wise) not to exhibit (good) qualities even towards those who bearing no friendship (for them) do only what is hateful.

999
To him who knows not how to smile in kindly mirth,
Darkness in daytime broods o'er all the vast and mighty earth.
To those who cannot rejoice, the wide world is buried darkness even in (broad) day light.

1000
Like sweet milk soured because in filthy vessel poured,
Is ample wealth in churlish man's unopened coffers stored.
The great wealth obtained by one who has no goodness will perish like pure milk spoilt by the impurity of the vessel.

2.4.6. Wealth without Benefaction

1001
Who fills his house with ample store, enjoying none,
Is dead. Nought with the useless heap is done.
He who does not enjoy the immense riches he has heaped up in his house, is (to be reckoned as) dead, (for) there is nothing achieved (by him).

1002
Who giving nought, opines from wealth all blessing springs,
Degraded birth that doting miser's folly brings.
He who knows that wealth yields every pleasure and yet is so blind as to lead miserly life will be born a demon.

1003
Who lust to heap up wealth, but glory hold not dear,
It burthens earth when on the stage of being they appear.
A burden to the earth are men bent on the acquisition of riches and not (true) fame.

1004
Whom no one loves, when he shall pass away,
What doth he look to leave behind, I pray?
What will the miser who is not liked (by any one) regard as his own (in the world to come) ?

1005
Amid accumulated millions they are poor,
Who nothing give and nought enjoy of all they store.
Those who neither give (to others) nor enjoy (their property) are (truly) destitute, though possessing immense riches.

1006
Their ample wealth is misery to men of churlish heart,
Who nought themselves enjoy, and nought to worthy men impart.
He who enjoys not (his riches) nor relieves the wants of the worthy is a disease to his wealth.

1007
Like woman fair in lonelihood who aged grows,
Is wealth of him on needy men who nought bestows.
The wealth of him who never bestows anything on the destitute is like a woman of beauty growing old without a husband.

1008
When he whom no man loves exults in great prosperity,
'Tis as when fruits in midmost of the town some p oisonous tree.
The wealth of him who is disliked (by all) is like the fruit-bearing of the etty tree in the midst of a town.

1009
Who love abandon, self-afflict, and virtue's way forsake
To heap up glittering wealth, their hoards shall others take.
Strangers will inherit the riches that have been acquired without regard for friendship, comfort and charity.

1010
'Tis as when rain cloud in the heaven grows day,
When generous wealthy man endures brief poverty.
The short-lived poverty of those who are noble and rich is like the clouds becoming poor (for a while).

2.4.7. Shame

1011
To shrink abashed from evil deed is 'generous shame';
Other is that of bright-browed one of virtuous fame.
True modesty is the fear of (evil) deeds; all other modesty is (simply) the bashfulness of virtuous maids.

1012
Food, clothing, and other things alike all beings own;
By sense of shame the excellence of men is known.
Food, clothing and the like are common to all men but modesty is peculiar to the good.

1013
All spirits homes of flesh as habitation claim,
And perfect virtue ever dwells with shame.
As the body is the abode of the spirit, so the excellence of modesty is the abode of perfection.

1014
And is not shame an ornament to men of dignity?
Without it step of stately pride is piteous thing to see.
Is not the modesty ornament of the noble ? Without it, their haughtiness would be a pain (to others).

1015
As home of virtuous shame by all the world the men are known,
Who feel ashamed for others, guilt as for their own.
The world regards as the abode of modesty him who fear his own and other's guilt.

1016
Unless the hedge of shame inviolate remain,
For men of lofty soul the earth's vast realms no charms retain.
The great make modesty their barrier (of defence) and not the wide world.

1017
The men of modest soul for shame would life an offering make,
But ne'er abandon virtuous shame for life's dear sake.
The modest would rather lose their life for the sake of modesty than lose modesty for the sake of life.

1018
Though know'st no shame, while all around asha med must be:
Virtue will shrink away ashamed of thee!
Virtue is likely to forsake him who shamelessly does what others are ashamed of.

1019
'Twill race consume if right observance fail;
'Twill every good consume if shamelessness prevail.
Want of manners injures one's family; but want of modesty injures one's character.

1020
'Tis as with strings a wooden puppet apes life's functions, when
Those void of shame within hold intercourse with men.
The actions of those who are without modesty at heart are like those of puppet moved by a string.

2.4.8. The Way of Maintaining the Family

1021
Who says 'I'll do my work, nor slack my hand',
His greatness, clothed with dignity supreme, shall stand.
There is no higher greatness than that of one saying. I will not cease in my effort (to raise my family).

1022
The manly act and knowledge full, when these combine
In deed prolonged, then lengthens out the race's line.
One's family is raised by untiring perseverance in both effort and wise contrivances.

1023
'I'll make my race renowned,' if man shall say,
With vest succinct the goddess leads the way.
The Deity will clothe itself and appear before him who resolves on raising his family.

1024
Who labours for his race with unremitting pain,
Without a thought spontaneously, his end will gain.
Those who are prompt in their efforts (to better their family) need no deliberation, such efforts will of themselves succee d.

1025
With blameless life who seeks to build his race's fame,
The world shall circle him, and kindred claim.
People will eagerly seek the friendship of the prosperous soul who has raised his family without foul means.

1026
Of virtuous manliness the world accords the praise
To him who gives his powers, the house from which he sprang to raise.
A man's true manliness consists in making himself the head and benefactor of his family.

1027
The fearless hero bears the brunt amid the warrior throng;
Amid his kindred so the burthen rests upon the strong.
Like heroes in the battle-field, the burden (of protection etc.) is borne by those who are the most efficient in a family.

1028
Wait for no season, when you would your house uprear;
'Twill perish, if you wait supine, or hold your honour dear.
As a family suffers by (one's) indolence and false dignity there is to be so season (good or bad) to those who strive to raise their family.

1029
Is not his body vase that various sorrows fill,
Who would his household screen from every ill?
Is it only to suffering that his body is exposed who undertakes to preserve his family from evil ?

1030
When trouble the foundation saps the house must fall,
If no strong hand be nigh to prop the tottering wall.
If there are none to prop up and maintain a family (in distress), it will fall at the stroke of the axe of misfortune.

2.4.9. Agriculture

1031
Howe'er they roam, the world must follow still the plougher's team;
Though toilsome, culture of the ground as noblest toil esteem.
Agriculture, though laborious, is the most excellent (form of labour); for people, though they go about (in search of various employments), have at last to resort to the farmer.

1032
The ploughers are the linch-pin of the world; they bear
Them up who other works perform, too weak its toils to share.
Agriculturists are (as it were) the linch-pin of the world for they support all other workers who cannot till the soil.

1033
Who ploughing eat their food, they truly live:
The rest to others bend subservient, eating what they give.
They alone live who live by agriculture; all others lead a cringing, dependent life.

1034
O'er many a land they 'll see their monarch reign,
Whose fields are shaded by the waving grain.
Patriotic farmers desire to bring all other states under the control of their own king.

1035
They nothing ask from others, but to askers give,
Who raise with their own hands the food on which they live.
Those whose nature is to live by manual labour will never beg but give something to those who beg.

1036
For those who 've left what all men love no place is found,
When they with folded hands remain who till the ground.
If the farmer's hands are slackened, even the ascetic state will fail.

1037
Reduce your soil to that dry state, When ounce is quarter-ounce's weight;
Without one handful of manure, Abundant crops you thus secure.
If the land is dried so as to reduce one ounce of earth to a quarter, it will grow plentifully even without a handful of manure.

1038
To cast manure is better than to plough;
Weed well; to guard is more than watering now
Manuring is better than ploughing; after weeding, watching is better than watering (it).

1039
When master from the field aloof hath stood;
Then land will sulk, like wife in angry mood.
If the owner does not (personally) attend to his cultivation, his land will behave like an angry wife and yield him no pleasure.

1040
The earth, that kindly dame, will laugh to see,
Men seated idle pleading poverty.
The maiden, Earth, will laug h at the sight of those who plead poverty and lead an idle life.

2.4.10. Poverty

1041
You ask what sharper pain than poverty is known;
Nothing pains more than poverty, save poverty alone.
There is nothing that afflicts (one) like poverty.

1042
Malefactor matchless! poverty destroys
This world's and the next world's joys.
When cruel poverty comes on, it deprives one of both the present and future (bliss).

1043
Importunate desire, which poverty men name,
Destroys both old descent and goodly fame.
Hankering poverty destroys at once the greatness of (one's) ancient descent and (the dignity of one's) speech.

1044
From penury will spring, 'mid even those of noble race,
Oblivion that gives birth to words that bring disgrace.
Even in those of high birth, poverty will produce the fault of uttering mean words.

1045
From poverty, that grievous woe,
Attendant sorrows plenteous grow.
The misery of poverty brings in its train many (more) miseries.

1046
Though deepest sense, well understood, the poor man's words convey,
Their sense from memory of mankind will fade away.
The words of the poor are profitless, though they may be sound in thought and clear in expression.

1047
From indigence devoid of virtue's grace,
The mother e'en that bare, estranged, will turn her face.
He that is reduced to absolute poverty will be regarded as a stranger even by his own mother.

1048
And will it come today as yesterday,
The grief of want that eats my soul away?
Is the poverty that almost killed me yesterday, to meet me today too ?

1049
Amid the flames sleep may men's eyelids close,
In poverty the eye knows no repose.
One may sleep in the midst of fire; but by no means in the midst of poverty.

1050
Unless the destitute will utterly themselves deny,
They cause their neighbour's salt and vinegar to die.
The destitute poor, who do not renounce their bodies, only consume their neighbour's salt and water.

2.4.11. Mendicancy

1051
When those you find from whom 'tis meet to ask,- for aid apply;
Theirs is the sin, not yours, if they the gift deny.
If you meet with those that may be begged of, you may beg; (but) if they withhold (their gift) it is their blame and not yours.

1052
Even to ask an alms may pleasure give,
If what you ask without annoyance you receive.
Even begging may be pleasant, if what is begged for is obtained without grief (to him that begs).

1053
The men who nought deny, but know what's due, before their face
To stand as suppliants affords especial grace.
There is even a beauty in standing before and begging of those who are liberal in their gifts and understand their duty (to beggars).

1054
Like giving alms, may even asking pleasant seem,
From men who of denial never even dream.
To beg of such as never think of withholding (their charity) even in their dreams, is in fact the same as giving (it oneself);

1055
Because on earth the men exist, who never say them nay,
Men bear to stand before their eyes for help to pray.
As there are in the world those that give without refusing, there are (also) those that prefer to beg by simply standing before them.

1056
It those you find from evil of 'denial' free,
At once all plague of poverty will flee.
All the evil of begging will be removed at the sight of those who are far from the evil of refusing.

1057
If men are found who give and no harsh words of scorn employ,
The minds of askers, through and through, will thrill with joy.
Beggars rejoice exceedingly when they behold those who bestow (their alms) with kindness and courtesy.

1058
If askers cease, the mighty earth, where cooling fountains flow,
Will be a stage where wooden puppets come and go.
If there were no beggars, (the actions done in) the cool wide world would only resemble the movement of a puppet.

1059
What glory will there be to men of generous soul,
When none are found to love the askers' role?
What (praise) would there be to givers (of alms) if there were no beggars to ask for and reveive (them).

1060
Askers refused from wrath must stand aloof;
The plague of poverty itself is ample proof.
He who begs ought not to be angry (at a refusal); for even the misery of (his own) poverty should be a sufficient reason (for so doing).

2.4.12. The Dread of Mendicancy

1061
Ten million-fold 'tis greater gain, asking no alms to live,
Even from those, like eyes in worth, who nought concealing gladly give.
Not to beg (at all) even from those excellent persons who cheerfully give without refusing, will do immense good.

1062
If he that shaped the world desires that men should begging go,
Through life's long course, let him a wanderer be and perish so.
If the Creator of the world has decreed even begging as a means of livelihood, may he too go abegging and perish.

1063
Nothing is harder than the hardness that will say,
'The plague of penury by asking alms we'll drive away.'
There is no greater folly than the boldness with which one seeks to remedy the evils of poverty by begging (rather than by working).

1064
Who ne'er consent to beg in utmost need, their worth
Has excellence of greatness that transcends the earth.
Even the whole world cannot sufficiently praise the dignity that would not beg even in the midst of destitution.

1065
Nothing is sweeter than to taste the toil-won cheer,
Though mess of pottage as tasteless as the water clear.
Even thin gruel is ambrosia to him who has obtained it by labour.

1066
E'en if a draught of water for a cow you ask,
Nought's so distasteful to the tongue as beggar's task.
There is nothing more disgraceful to one's tongue than to use it in begging water even for a cow.

1067
One thing I beg of beggars all, 'If beg ye may,
Of those who hide their wealth, beg not, I pray.'
I beseech all beggars and say, "If you need to beg, never beg of those who give unwillingly."

1068
The fragile bark of beggary
Wrecked on denial's rock will lie.
The unsafe raft of begging will split when it strikes on the rock of refusal.

1069
The heart will melt away at thought of beggary,
With thought of stern repulse 'twill perish utterly.
To think of (the evil of) begging is enough to melt one's heart; but to think of refusal is enough to break it.

1070
E'en as he asks, the shamefaced asker dies;
Where shall his spirit hide who help denies?
Saying "No" to a beggar takes away his life. (but as that very word will kill the refuser) where then would the latter's life hide itself ?

2.4.13. Baseness

1071
The base resemble men in outward form, I ween;
But counterpart exact to them I've never seen.
The base resemble men perfectly (as regards form); and we have not seen such (exact) resemblance (among any other species).

1072
Than those of grateful heart the base must luckier be,
Their minds from every anxious thought are free!
The low enjoy more felicity than those who know what is good; for the former are not troubled with anxiety (as to the good).

1073
The base are as the Gods; they too
Do ever what they list to do!
The base resemble the Gods; for the base ac t as they like.

1074
When base men those behold of conduct vile,
They straight surpass them, and exulting smile.
The base feels proud when he sees persons whose acts meaner than his own.

1075
Fear is the base man's virtue; if that fail,
Intense desire some little may avail.
(The principle of) behaviour in the mean is chiefly fear; if not, hope of gain, to some extent.

1076
The base are like the beaten drum; for, when they hear
The sound the secret out in every neighbour's ear.
The base are like a drum that is beaten, for they unburden to others the secrets they have heard.

1077
From off their moistened hands no clinging grain they shake,
Unless to those with clenched fist their jaws who break.
The mean will not (even) shake off (what sticks to) their hands (soon after a meal) to any but those who would break their jaws with their clenched fists.

1078
The good to those will profit yield fair words who use;
The base, like sugar-cane, will profit those who bruise.
The great bestow (their alms) as soon as they are informed; (but) the mean, like the sugar-cane, only when they are tortured to death.

1079
If neighbours clothed and fed he see, the base
Is mighty man some hidden fault to trace?
The base will bring an evil (accusation) against others, as soon as he sees them (enjoying) good food and clothing.

1080
For what is base man fit, if griefs assail?
Himself to offer, there and then, for sale!
The base will hasten to sell themselves as soon as a calamity has befallen them. For what else are they fitted ?

PART III. LOVE

3.1 . The Pre-marital love

3.1. 1 Mental Disturbance caused by the Beauty of the Princess

1081
Goddess? or peafowl rare? She whose ears rich jewels wear,
Is she a maid of human kind? All wildered is my mind!
Is this jewelled female a celestial, a choice peahen, or a human being ? My mind is perplexed.

1082
She of the beaming eyes, To my rash look her glance replies,
As if the matchless goddess' hand Led forth an armed band.
This female beauty returning my looks is like a celestial maiden coming with an army to contend against me.

1083
Death's form I formerly Knew not; but now 'tis plain to me;
He comes in lovely maiden's guise, With soul-subduing eyes.
I never knew before what is called Yama; I see it now; it is the eyes that carry on a great fight with (the help of) female qualities.

1084
In sweet simplicity, A woman's gracious form hath she;
But yet those eyes, that drink my life, Are with the form at strife!
These eyes that seem to kill those who look at them are as it were in hostilities with this feminine simplicity.

1085
The light that on me gleams, Is it death's dart? or eye's bright beams?
Or fawn's shy glance? All three appear In form of maiden here.
Is it Yama, (a pair of) eyes or a hind ?- Are not all these three in the looks of this maid ?

1086
If cruel eye-brow's bow, Unbent, would veil those glances now;
The shafts that wound this trembling heart Her eyes no more would dart.
Her eyes will cause (me) no trembling sorrow, if they are properly hidden by her cruel arched eye-brows.

1087
As veil o'er angry eyes Of raging elephant that lies,
The silken cincture's folds invest This maiden's panting breast.
The cloth that covers the firm bosom of this maiden is (like) that which covers the eyes of a rutting elephant.

1088
Ah! woe is me! my might, That awed my foemen in the fight,
By lustre of that beaming brow Borne down, lies broken now!
On her bright brow alone is destroyed even th at power of mine that used to terrify the most fearless foes in the battlefield.

1089
Like tender fawn's her eye; Clothed on is she with modesty;
What added beauty can be lent; By alien ornament?
Of what use are other jewels to her who is adorned with modesty, and the meek looks of a hind ?

1090
The palm-tree's fragrant wine, To those who taste yields joys divine;
But love hath rare felicity For those that only see!
Unlike boiled honey which yields delight only when it is drunk, love gives pleasure even when looked at.

3.1.2. Recognition of the Signs (of Mutual Love)

1091
A double witchery have glances of her liquid eye;
One glance is glance that brings me pain; the other heals again.
There are two looks in the dyed eyes of this (fair one); one causes pain, and the other is the cure thereof.

1092
The furtive glance, that gleams one instant bright,
Is more than half of love's supreme delight.
A single stolen glance of her eyes is more than half the pleasure (of sexual embrace).

1093
She looked, and looking drooped her head:
On springing shoot of love 'its water shed!
She has looked (at men) and stooped (her head); and that (sign) waters as it were (the corn of) our love.

1094
I look on her: her eyes are on the ground the while:
I look away: she looks on me with timid smile.
When I look, she looks down; when I do not, she looks and smiles gently.

1095
She seemed to see me not; but yet the maid
Her love, by smiling side-long glance, betrayed.
She not only avoids a direct look at me, but looks as it were with a half-closed eye and smiles.

1096
Though with their lips affection they disown,
Yet, when they hate us not, 'tis quickly known.
Though they may speak harshly as if they were strangers, the words of the friendly are soon understood.

1097
The slighting words that anger feign, while eyes their love reveal.
Are signs of those that love, but would their love conceal.
Little words that are harsh and looks that are hateful are (but) the expressions of lovers who wish to act like strangers.

1098
I gaze, the tender maid relents the while;
And, oh the matchless grace of that soft smile!
When I look, the pitying maid looks in return and smiles gently; and that is a comforting sign for me.

1099
The look indifferent, that would its love disguise,
Is only read aright by lovers' eyes.
Both the lovers are capable of looking at each other in an ordinary way, as if they were perfect strangers.

1100
When eye to answering eye reveals the tale of love,
All words that lips can say must useless prove.
The words of the mouths are of no use whatever, when there is perfect agreement between the eyes (of lovers).

3.1.3. Rejoicing in the Embrace

1101
All joys that senses five- sight, hearing, taste, smell, touch- can give,
In this resplendent armlets-bearing damsel live!
The (simultaneous) enjoyment of the five senses of sight, hearing, taste, smell and touch can only be found with bright braceleted (women).

1102
Disease and medicine antagonists we surely see;
This maid, to pain she gives, herself is remedy.
The remedy for a disease is always something different (from it); but for the disease caused by this jewelled maid, she is herself the cure.

1103
Than rest in her soft arms to whom the soul is giv'n,
Is any sweeter joy in his, the Lotus-eyed-one's heaven?
Can the lotus-eyed Vishnu's heaven be indeed as sweet to those who delight to sleep in the delicate arms of their beloved ?

1104
Withdraw, it burns; approach, it soothes the pain;
Whence did the maid this wondrous fi re obtain?
From whence has she got this fire that burns when I withdraw and cools when I approach ?

1105
In her embrace, whose locks with flowery wreaths are bound,
Each varied form of joy the soul can wish is found.
The shoulders of her whose locks are adorned with flowers delight me as if they were the very sweets I have desired (to get).

1106
Ambrosia are the simple maiden's arms; when I attain
Their touch, my withered life puts forth its buds again!
The shoulders of this fair one are made of ambrosia, for they revive me with pleasure every time I embrace them.

1107
As when one eats from household store, with kindly grace
Sharing his meal: such is this golden maid's embrace.
The embraces of a gold-complexioned beautiful female are as pleasant as to dwell in one's own house and live by one's own (earnings) after distributing (a portion of it in charity).

1108
Sweet is the strict embrace of those whom fond affection binds,
Where no dissevering breath of discord entrance finds.
To ardent lovers sweet is the embrace that cannot be penetrated even by a breath of breeze.

1109
The jealous variance, the healing of the strife, reunion gained:
These are the fruits from wedded love obtained.
Love quarrel, reconciliation and intercourse - these are the advantages reaped by those who marry for lust.

1110
The more men learn, the more their lack of learning they detect;
'Tis so when I approach the maid with gleaming jewels decked.
As (one's) ignorance is discovered the more one learns, so does repeated intercourse with a well-adorned female (only create a desire for more).

3.1.4. The Praise of her Beauty

1111
O flower of the sensitive plant! than thee
More tender's the maiden beloved by me.
May you flourish, O Anicham! you have a delicate nature. But my beloved is more delicate than you.

1112
You deemed, as you saw the flowers, her eyes were as flowers, my soul,
That many may see; it was surely some folly that over you stole!
O my soul, fancying that flowers which are seen by many can resemble her eyes, you become confused at the sight of them.

1113
As tender shoot her frame; teeth, pearls; around her odours blend;
Darts are the eyes of her whose shoulders like the bambu bend.
The complexion of this bamboo-shouldered one is that of a shoot; her teeth, are pearls; her breath, fragrance; and her dyed eyes, lances.

1114
The lotus, seeing her, with head demiss, the ground would eye,
And say, 'With eyes of her, rich gems who wears, we cannot vie.'
If the blue lotus could see, it would stoop and look at the ground saying, "I can never resemble the eyes of this excellent jewelled one."

1115
The flowers of the sensitive plant as a girdle around her she placed;
The stems she forgot to nip off; they 'll weigh down the delicate waist.
No merry drums will be beaten for the (tender) waist of her who has adorned herself with the anicham without having removed its stem.

1116
The stars perplexed are rushing wildly from their spheres;
For like another moon this maiden's face appears.
The stars have become confused in their places not being able to distinguish between the moon and the maid's countenance.

1117
In moon, that waxing waning shines, as sports appear,
Are any spots discerned in face of maiden here?
Could there be spots in the face of this maid like those in the bright full moon ?

1118
Farewell, O moon! If that thine orb could shine
Bright as her face, thou shouldst be love of mine.
If you can indeed shine like the face of women, flourish, O moon, for then would you be worth loving ?

1119
If as her face, whose eyes are flowers, thou wou ldst have charms for me,
Shine for my eyes alone, O moon, shine not for all to see!
O moon, if you wish to resemble the face of her whose eyes are like (these) flowers, do not appear so as to be seen by all.

1120
The flower of the sensitive plant, and the down on the swan's white breast,
As the thorn are harsh, by the delicate feet of this maiden pressed.
The anicham and the feathers of the swan are to the feet of females, like the fruit of the (thorny) Nerunji.

3.1.5. Declaration of Love's special Excellence

1121
The dew on her white teeth, whose voice is soft and low,
Is as when milk and honey mingled flow.
The water which oozes from the white teeth of this soft speeched damsel is like a mixture of milk and honey.

1122
Between this maid and me the friendship kind
Is as the bonds that soul and body bind.
The love between me and this damsel is like the union of body and soul.

1123
For her with beauteous brow, the maid I love, there place is none;
To give her image room, O pupil of mine eye, begone!
O you image in the pupil (of my eye)! depart; there is no room for (my) fair-browed beloved.

1124
Life is she to my very soul when she draws nigh;
Dissevered from the maid with jewels rare, I die!
My fair-jewelled one resembles the living soul (when she is in union with me), the dying soul when she leaves me.

1125
I might recall, if I could once forget; but from my heart
Her charms fade not, whose eyes gleam like the warrior's dart.
If I had forgotten her who has bright battling eyes, I would have remembered (thee); but I never forget her. (Thus says he to her maid).

1126
My loved one's subtle form departs not from my eyes;
I wink them not, lest I should pain him where he lies.
My lover would not depart from mine eyes; even if I wink, he would not suffer (from pain); he is so ethereal.

1127
My love doth ever in my eyes reside;
I stain them not, fearing his form to hide.
As my lover abides in my eyes, I will not even paint them, for he would (then) have to conceal himself.

1128
Within my heart my lover dwells; from food I turn
That smacks of heat, lest he should feel it burn.
As my lover is in my heart, I am afraid of eating (anything) hot, for I know it would pain him.

1129
I fear his form to hide, nor close my eyes:
'Her love estranged is gone!' the village cries.
I will not wink, knowing that if I did, my lover would hide himself; and for this reason, this town says, he is unloving.

1130
Rejoicing in my very soul he ever lies;
'Her love estranged is gone far off!' the village cries.
My lover dwells in my heart with perpetual delight; but the town says he is unloving and (therefore) dwells afar.

3.1.6. The Abandonment of Reserve

1131
To those who 've proved love's joy, and now afflicted mourn,
Except the helpful 'horse of palm', no other strength remains.
To those who after enjoyment of sexual pleasure suffer (for want of more), there is no help so efficient as the palmyra horse.

1132
My body and my soul, that can no more endure,
Will lay reserve aside, and mount the 'horse of palm'.
Having got rid of shame, the suffering body and soul save themselves on the palmyra horse.

1133
I once retained reserve and seemly manliness;
To-day I nought possess but lovers' 'horse of palm'.
Modesty and manliness were once my own; now, my own is the palmyra horse that is ridden by the lustful.

1134
Love's rushing tide will sweep away the raft
Of seemly manliness and shame combined.
The raft of modesty and manliness, is, alas, carried-off by the strong current of lust.

11 35
The maid that slender armlets wears, like flowers entwined,
Has brought me 'horse of palm,' and pangs of eventide!
She with the small garland-like bracelets has given me the palmyra horse and the sorrow that is endured at night.

1136
Of climbing 'horse of palm' in midnight hour, I think;
My eyes know no repose for that same simple maid.
Mine eyes will not close in sleep on your mistress's account; even at midnight will I think of mounting the palmyra horse.

1137
There's nought of greater worth than woman's long-enduring soul,
Who, vexed by love like ocean waves, climbs not the 'horse of palm'.
There is nothing so noble as the womanly nature that would not ride the palmyra horse, though plunged a sea of lust.

1138
In virtue hard to move, yet very tender, too, are we;
Love deems not so, would rend the veil, and court publicity!
Even the Lust (of women) transgresses its secrecy and appears in public, forgetting that they are too chaste and liberal (to be overcome by it).

1139
'There's no one knows my heart,' so says my love,
And thus, in public ways, perturbed will rove.
My lust, feeling that it is not known by all, reels confused in the streets (of this town).

1140
Before my eyes the foolish make a mock of me,
Because they ne'er endured the pangs I now must drie.
Even strangers laugh (at us) so as to be seen by us, for they have not suffered.

3.1.7. The Announcement of the Rumour

1141
By this same rumour's rise, my precious life stands fast;
Good fortune grant the many know this not!
My precious life is saved by the raise of rumour, and this, to my good luck no others are aware of.

1142
The village hath to us this rumour giv'n, that makes her mine;
Unweeting all the rareness of the maid with flower-like eyne.
Not knowing the value of her whose eyes are like flowers this town has got up a rumour about me.

1143
The rumour spread within the town, is it not gain to me?
It is as though that were obtained that may not be.
Will I not get a rumour that is known to the (whole) town ? For what I have not got is as if I had got it (already).

1144
The rumour rising makes my love to rise;
My love would lose its power and languish otherwise.
Rumour increases the violence of my passion; without it it would grow weak and waste away.

1145
The more man drinks, the more he ever drunk would be;
The more my love's revealed, the sweeter 'tis to me!
As drinking liquor is delightful (to one) whenever one is in mirth, so is lust delightful to me whenever it is the subject of rumour.

1146
I saw him but one single day: rumour spreads soon
As darkness, when the dragon seizes on the moon.
It was but a single day that I looked on (my lover); but the rumour thereof has spread like the seizure of the moon by the serpent.

1147
My anguish grows apace: the town's report
Manures it; my mother's word doth water it.
This malady (of lust) is manured by the talk of women and watered by the (harsh) words of my mother.

1148
With butter-oil extinguish fire! 'Twill prove
Harder by scandal to extinguish love.
To say that one could extinguish passion by rumour is like extinguishing fire with ghee.

1149
When he who said 'Fear not!' hath left me blamed,
While many shrink, can I from rumour hide ashamed?
When the departure of him who said "fear not" has put me to shame before others, why need I be ashamed of scandal.

1150
If we desire, who loves will grant what we require;
This town sends forth the rumour we desire!
The rumour I desire is raised by the town (itself); and my lover would if desired consent (to my following him).

3.2 The Post-marital love

3.2.1. Separation unendurable

1151
If you will say, 'I leave thee not,' then tell me so;
Of quick return tell those that can survive this woe.
If it is not departure, tell me; but if it is your speedy return, tell it to those who would be alive then.

1152
It once was perfect joy to look upon his face;
But now the fear of parting saddens each embrace.
His very look was once pleasing; but (now) even intercourse is painful through fear of separation.

1153
To trust henceforth is hard, if ever he depart,
E'en he, who knows his promise and my breaking heart.
As even the lover who understands (everything) may at times depart, confidence is hardly possible.

1154
If he depart, who fondly said, 'Fear not,' what blame's incurred
By those who trusted to his reassuring word?
If he who bestowed his love and said "fear not" should depart, will it be the fault of those who believed in (his) assuring words ?

1155
If you would guard my life, from going him restrain
Who fills my life! If he depart, hardly we meet again.
If you would save (my life), delay the departure of my destined (husband); for if he departs, intercourse will become impossible.

1156
To cherish longing hope that he should ever gracious be,
Is hard, when he could stand, and of departure speak to me.
If he is so cruel as to mention his departure (to me), the hope that he would bestow (his love) must be given up.

1157
The bracelet slipping from my wrist announced before
Departure of the Prince that rules the ocean shore.
Do not the rings that begin to slide down my fingers forebode the separation of my lord ?

1158
'Tis sad to sojourn in the town where no kind kinsmen dwell;
'Tis sadder still to bid a friend beloved farewell.
Painful is it to live in a friendless town; but far more painful is it to part from one's lover.

1159
Fire burns the hands that touch; but smart of love
Will burn in hearts that far away remove.
Fire burns when touched; but, like the sickness of love, can it also burn when removed ?

1160
Sorrow's sadness meek sustaining, Driving sore distress away,
Separation uncomplaining Many bear the livelong day!
As if there were many indeed that can consent to the impossible, kill their pain, endure separation and yet continue to live afterwards.

3.2.2. Complainings

1161
I would my pain conceal, but see! it surging swells,
As streams to those that draw from ever-springing wells.
I would hide this pain from others; but it (only) swells like a spring to those who drain it.

1162
I cannot hide this pain of mine, yet shame restrains
When I would tell it out to him who caused my pains.
I cannot conceal this pain, nor can I relate it without shame to him who has caused it.

1163
My soul, like porter's pole, within my wearied frame,
Sustains a two-fold burthen poised, of love and shame.
(Both) lust and shame, with my soul for their shoulder pole balance themselves on a body that cannot bear them.

1164
A sea of love, 'tis true, I see stretched out before,
But not the trusty bark that wafts to yonder shore.
There is indeed a flood of lust; but there is no raft of safety to cross it with.

1165
Who work us woe in friendship's trustful hour,
What will they prove when angry tempests lower?
He who can produce sorrow from friendship, what can he not bring forth out of enmity ?

1166
A happy love 's sea of joy; but mightier sorrows roll
From unpropitious love athwart the troubled soul.
The pleasure of lust is (as great as) the sea; but the pain of lu st is far greater.

1167
I swim the cruel tide of love, and can no shore descry,
In watches of the night, too, 'mid the waters, only I!
I have swam across the terrible flood of lust, but have not seen its shore; even at midnight I am alone; still I live.

1168
All living souls in slumber soft she steeps;
But me alone kind night for her companing keeps!
The night which graciously lulls to sleep all living creatures, has me alone for her companion.

1169
More cruel than the cruelty of him, the cruel one,
In these sad times are lengthening hours of night I watch alone.
The long nights of these days are far more cruel than the heartless one who is torturing me.

1170
When eye of mine would as my soul go forth to him,
It knows not how through floods of its own tears to swim.
Could mine eyes travel like my thoughts to the abode (of my absent lord), they would not swim in this flood of tears.

3.2.3. Eyes consumed with Grief

1171
They showed me him, and then my endless pain
I saw: why then should weeping eyes complain?
As this incurable malady has been caused by my eyes which showed (him) to me, why should they now weep for (him).

1172
How glancing eyes, that rash unweeting looked that day,
With sorrow measureless are wasting now away!
The dyed eyes that (then) looked without foresight, why should they now endure sorrow, without feeling sharply (their own fault).

1173
The eyes that threw such eager glances round erewhile
Are weeping now. Such folly surely claims a smile!
They themselves looked eagerly (on him) and now they weep. Is not this to be laughed at ?

1174
Those eyes have wept till all the fount of tears is dry,
That brought upon me pain that knows no remedy.
These painted eyes have caused me a lasting mortal disease; and now they can weep no more, the tears having dried up.

1175
The eye that wrought me more than sea could hold of woes,
Is suffering pangs that banish all repose.
Mine eyes have caused me a lust that is greater than the sea and (they themselves) endure the torture of sleeplessness.

1176
Oho! how sweet a thing to see! the eye
That wrought this pain, in the same gulf doth lie.
The eyes that have given me this disease have themselves been seized with this (suffering). Oh! I am much delighted.

1177
Aching, aching, let those exhaust their stream,
That melting, melting, that day gazed on him.
The eyes that became tender and gazed intently on him, may they suffer so much as to dry up the fountain of their tears.

1178
Who loved me once, onloving now doth here remain;
Not seeing him, my eye no rest can gain.
He is indeed here who loved me with his lips but not with his heart but mine eyes suffer from not seeing him.

1179
When he comes not, all slumber flies; no sleep when he is there;
Thus every way my eyes have troubles hard to bear.
When he is away they do not sleep; when he is present they do not sleep; in either case, mine eyes endure unbearable agony.

1180
It is not hard for all the town the knowledge to obtain,
When eyes, as mine, like beaten tambours, make the mystery plain.
It is not difficult for the people of this place to understand the secret of those whose eyes, like mine, are as it were beaten drums.

3.2.4. The Pallid Hue

1181
I willed my lover absent should remain;
Of pining's sickly hue to whom shall I complain?
I who (then) consented to the absence of my loving lord, to whom can I (now) relate the fact of my having turned sallow.

1182
'He gave': this sickly hue thus proudly speaks,
Then climbs, and all my frame its chariot makes. < br> Sallowness, as if proud of having been caused by him, would now ride on my person.

1183
Of comeliness and shame he me bereft,
While pain and sickly hue, in recompense, he left.
He has taken (away) my beauty and modesty, and given me instead disease and sallowness.

1184
I meditate his words, his worth is theme of all I say,
This sickly hue is false that would my trust betray.
I think (of him); and what I speak about is but his excellence; still is there sallowness; and this is
deceitful.

1185
My lover there went forth to roam;
This pallor of my frame usurps his place at home.
Just as my lover departed then, did not sallowness spread here on my person ?

1186
As darkness waits till lamp expires, to fill the place,
This pallor waits till I enjoy no more my lord's embrace.
Just as darkness waits for the failing light; so does sallowness wait for the laxity of my husband's intercourse.

1187
I lay in his embrace, I turned unwittingly;
Forthwith this hue, as you might grasp it, came on me.
I who was in close embrace just turned aside and the moment I did so, sallowness came on me like something to be seized on.

1188
On me, because I pine, they cast a slur;
But no one says, 'He first deserted her.'
Besides those who say "she has turned sallow" there are none who say "he has forsaken her".

1189
Well! let my frame, as now, be sicklied o'er with pain,
If he who won my heart's consent, in good estate remain!
If he is clear of guilt who has conciliated me (to his departure) let my body suffer its due and turn sallow.

1190
'Tis well, though men deride me for my sickly hue of pain;
If they from calling him unkind, who won my love, refrain.
It would be good to be said of me that I have turned sallow, if friends do not reproach with unkindness him who pleased me (then).

3.2.5. The Solitary Anguish

1191
The bliss to be beloved by those they love who gains,
Of love the stoneless, luscious fruit obtains.
The women who are beloved by those whom they love, have they have not got the stone-less fruit of sexual delight ?

1192
As heaven on living men showers blessings from above,
Is tender grace by lovers shown to those they love.
The bestowal of love by the beloved on those who love them is like the rain raining (at the proper season) on those who live by it.

1193
Who love and are beloved to them alone
Belongs the boast, 'We've made life's very joys our own.'
The pride that says "we shall live" suits only those who are loved by their beloved (husbands).

1194
Those well-beloved will luckless prove,
Unless beloved by those they love.
Even those who are esteemed (by other women) are devoid of excellence, if they are not loved by their beloved.

1195
From him I love to me what gain can be,
Unless, as I love him, he loveth me?
He who is beloved by me, what will he do to me, if I am not beloved by him ?

1196
Love on one side is bad; like balanced load
By porter borne, love on both sides is good.
Lust, like the weight of the KAVADI, pains if it lies in one end only but pleases if it is in both.

1197
While Kaman rushes straight at me alone,
Is all my pain and wasting grief unknown?
Would not cupid who abides and contends in one party (only) witness the pain and sorrow (in that party)?

1198
Who hear from lover's lips no pleasant word from day to day,
Yet in the world live out their life,- no braver souls than they!
There is no one in the world so hard-hearted as those who can live without receiving (even) a kind word from their beloved.

1199
Though he my heart desires no grace accords to me,
Yet every accent of his voice is melody.
Though my beloved bestows no love on one, still are his words sweet to my ears.

1200
Tell him thy pain that loves not thee?
Farewell, my soul, fill up the sea!
Live, O my soul, would you who relate your great sorrow to strangers, try rather to fill up your own sea (of sorrow).

3.2.6. Sad Memories

1201
From thought of her unfailing gladness springs,
Sweeter than palm-rice wine the joy love brings.
Sexuality is sweeter than liquor, because when remembered, it creates a most rapturous delight.

1202
How great is love! Behold its sweetness past belief!
Think on the lover, and the spirit knows no grief.
Even to think of one's beloved gives one no pain. Sexuality, in any degree, is always delightful.

1203
A fit of sneezing threatened, but it passed away;
He seemed to think of me, but do his fancies stray?
I feel as if I am going to sneeze but do not, and (therefore) my beloved is about to think (of me) but does not.

1204
Have I a place within his heart!
From mine, alas! he never doth depart.
He continues to abide in my soul, do I likewise abide in his ?

1205
Me from his heart he jealously excludes:
Hath he no shame who ceaseless on my heart intrudes?
He who has imprisoned me in his soul, is he ashamed to enter incessantly into mine.

1206
How live I yet? I live to ponder o'er
The days of bliss with him that are no more.
I live by remembering my (former) intercourse with him; if it were not so, how could I live ?

1207
If I remembered not what were I then? And yet,
The fiery smart of what my spirit knows not to forget!
I have never forgotten (the pleasure); even to think of it burns my soul; could I live, if I should ever forget it ?

1208
My frequent thought no wrath excites. It is not so?
This honour doth my love on me bestow.
He will not be angry however much I may think of him; is it not so much the delight my beloved affords me ?

1209
Dear life departs, when his ungracious deeds I ponder o'er,
Who said erewhile, 'We're one for evermore'.
My precious life is wasting away by thinking too much on the cruelty of him who said we were not different.

1210
Set not; so may'st thou prosper, moon! that eyes may see
My love who went away, but ever bides with me.
May you live, O Moon! Do not set, that I mine see him who has departed without quitting my soul.

3.2.7. The Visions of the Night

1211
It came and brought to me, that nightly vision rare,
A message from my love,- what feast shall I prepare?
Where with shall I feast the dream which has brought me my dear one's messenger ?

1212
If my dark, carp-like eye will close in sleep, as I implore,
The tale of my long-suffering life I'll tell my loved one o'er.
If my fish-like painted eyes should, at my begging, close in sleep, I could fully relate my sufferings to my lord.

1213
Him, who in waking hour no kindness shows,
In dreams I see; and so my lifetime goes!
My life lasts because in my dream I behold him who does not favour me in my waking hours.

1214
Some pleasure I enjoy when him who loves not me
In waking hours, the vision searches out and makes me see.
There is pleasure in my dream, because in it I seek and obtain him who does not visit me in my wakefulness.

1215
As what I then beheld in waking hour was sweet,
So pleasant dreams in hour of sleep my spirit greet.
I saw him in my waking hours, and then it was pleasant; I see him just now in my dream, and it is (equally) pleasant.

1216
And if there were no waking hour, my love
In d reams would never from my side remove.
Were there no such thing as wakefulness, my beloved (who visited me) in my dream would not depart from me.

1217
The cruel one, in waking hour, who all ungracious seems,
Why should he thus torment my soul in nightly dreams?
The cruel one who would not favour me in my wakefulness, what right has he to torture me in my dreams?

1218
And when I sleep he holds my form embraced;
And when I wake to fill my heart makes haste!
When I am asleep he rests on my shoulders, (but) when I awake he hastens into my soul.

1219
In dreams who ne'er their lover's form perceive,
For those in waking hours who show no love will grieve.
They who have no dear ones to behold in their dreams blame him who visits me not in my waking hours.

1220
They say, that he in waking hours has left me lone;
In dreams they surely see him not,- these people of the town;
The women of this place say he has forsaken me in my wakefulness. I think they have not seen him visit me in my dreams.

3.2.8. Lamentations at Eventide

1221
Thou art not evening, but a spear that doth devour
The souls of brides; farewell, thou evening hour!
Live, O you evening are you (the former) evening? No, you are the season that slays (married) women.

1222
Thine eye is sad; Hail, doubtful hour of eventide!
Of cruel eye, as is my spouse, is too thy bride?
A long life to you, O dark evening! You are sightless. Is your help-mate (also) as hard-hearted as mine.

1223
With buds of chilly dew wan evening's shade enclose;
My anguish buds space and all my sorrow grows.
The evening that (once) came in with trembling and dimness (now) brings me an aversion for life and increasing sorrow.

1224
When absent is my love, the evening hour descends,
As when an alien host to field of battle wends.
In the absence of my lover, evening comes in like slayers on the field of slaughter.

1225
O morn, how have I won thy grace? thou bring'st relief
O eve, why art thou foe! thou dost renew my grief.
What good have I done to morning (and) what evil to evening?

1226
The pangs that evening brings I never knew,
Till he, my wedded spouse, from me withdrew.
Previous to my husband's departure, I know not the painful nature of evening.

1227
My grief at morn a bud, all day an opening flower,
Full-blown expands in evening hour.
This malady buds forth in the morning, expands all day long and blossoms in the evening.

1228
The shepherd's pipe is like a murderous weapon, to my ear,
For it proclaims the hour of ev'ning's fiery anguish near.
The shepherd's flute now sounds as a fiery forerunner of night, and is become a weapon that slays (me).

1229
If evening's shades, that darken all my soul, extend;
From this afflicted town will would of grief ascend.
When night comes on confusing (everyone's) mind, the (whole) town will lose its sense and be plunged in sorrow.

1230
This darkening eve, my darkling soul must perish utterly;
Remembering him who seeks for wealth, but seeks not me.
My (hitherto) unextinguished life is now lost in this bewildering night at the thought of him who
has the nature of wealth.

3.2.9. Wasting Away

1231
Thine eyes grown dim are now ashamed the fragrant flow'rs to see,
Thinking on him, who wand'ring far, leaves us in misery.
While we endure the unbearable sorrow, your eyes weep for him who is gone afar, and shun (the
sight of) fragrant flowers.

1232
The eye, with sorrow wan, all wet with dew of tears,
As witness of the lover's lack of love appears.
The discoloured eyes that shed tears p rofusely seem to betray the unkindness of our beloved.

1233
These withered arms, desertion's pangs abundantly display,
That swelled with joy on that glad nuptial day.
The shoulders that swelled on the day of our union (now) seem to announce our separation clearly (to the public).

1234
When lover went, then faded all their wonted charms,
And armlets' golden round slips off from these poor wasted arms.
In the absence of your consort, your shoulders having lost their former beauty and fulness, your bracelets of pure gold have become loose.

1235
These wasted arms, the bracelet with their wonted beauty gone,
The cruelty declare of that most cruel one.
The (loosened) bracelets, and the shoulders from which the old beauty has faded, relate the cruelty of the pitiless one.

1236
I grieve, 'tis pain to me to hear him cruel chid,
Because the armlet from my wasted arm has slid.
I am greatly pained to hear you call him a cruel man, just because your shoulders are reduced and your bracelets loosened.

1237
My heart! say ought of glory wilt thou gain,
If to that cruel one thou of thy wasted arms complain?
Can you O my soul! gain glory by relating to the (so-called) cruel one the clamour of my fading shoulders?

1238
One day the fervent pressure of embracing arms I checked,
Grew wan the forehead of the maid with golden armlet decked.
When I once loosened the arms that were in embrace, the forehead of the gold-braceleted women turned sallow.

1239
As we embraced a breath of wind found entrance there;
The maid's large liquid eyes were dimmed with care.
When but a breath of breeze penetrated our embrace, her large cool eyes became sallow.

1240
The dimness of her eye felt sorrow now,
Beholding what was done by that bright brow.
Was it at the sight of what the bright forehead had done that the sallowness of her eyes became sad?

3.2.10. Soliloquy

1241
My heart, canst thou not thinking of some med'cine tell,
Not any one, to drive away this grief incurable?
O my soul, will you not think and tell me some medicine be it what it may, that can cure this incurable malady?

1242
Since he loves not, thy smart
Is folly, fare thee well my heart!
May you live, O my soul! While he is without love, for you to suffer is (simple) folly.

1243
What comes of sitting here in pining thought, O heart? He knows
No pitying thought, the cause of all these wasting woes.
O my soul! why remain (here) and suffer thinking (of him)? There are no lewd thoughts (of you) in him who has caused you this disease of sorrow.

1244
O rid me of these eyes, my heart; for they,
Longing to see him, wear my life away.
O my soul! take my eyes also with you, (if not), these would eat me up (in their desire) to see him.

1245
O heart, as a foe, can I abandon utterly
Him who, though I long for him, longs not for me?
O my soul! can he who loves not though he is beloved, be forsaken saying he hates me (now)?

1246
My heart, false is the fire that burns; thou canst not wrath maintain,
If thou thy love behold, embracing, soothing all thy pain.
O my soul! when you see the dear one who remove dislike by intercourse, you are displeased and continue to be so. Nay, your displeasure is (simply) false.

1247
Or bid thy love, or bid thy shame depart;
For me, I cannot bear them both, my worthy heart!
O my good soul, give up either lust or honour, as for me I can endure neither.

1248
Thou art befooled, my heart, thou followest him who flees from thee;
And still thou yearning criest: 'He will nor pity show nor love to me.'
You are a fool, O my soul! to go after my departed one, while you mourn that he is not kind enough to favour you.

1249
My heart! my lover lives within my mind;
Roaming, whom dost thou think to find?
O my soul! to whom would you repair, while the dear one is within yourself?

1250
If I should keep in mind the man who utterly renounces me,
My soul must suffer further loss of dignity.
If I retain in my heart him who has left me without befriending me, I shall lose even the (inward) beauty that remains.

3.2.11. Reserve Overcome

1251
Of womanly reserve love's axe breaks through the door,
Barred by the bolt of shame before.
The axe of lust can break the door of chastity which is bolted with the bolt of modesty.

1252
What men call love is the one thing of merciless power;
It gives my soul no rest, e'en in the midnight hour.
Even at midnight is my mind worried by lust, and this one thing, alas! is without mercy.

1253
I would my love conceal, but like a sneeze
It shows itself, and gives no warning sign.
I would conceal my lust, but alas, it yields not to my will but breaks out like a sneeze.

1254
In womanly reserve I deemed myself beyond assail;
But love will come abroad, and casts away the veil.
I say I would be firm, but alas, my malady breaks out from its concealment and appears in public.

1255
The dignity that seeks not him who acts as foe,
Is the one thing that loving heart can never know.
The dignity that would not go after an absent lover is not known to those who are sticken by love.

1256
My grief how full of grace, I pray you see!
It seeks to follow him that hateth me.
The sorrow I have endured by desiring to go after my absent lover, in what way is it excellent?

1257
No sense of shame my gladdened mind shall prove,
When he returns my longing heart to bless with love.
I know nothing like shame when my beloved does from love (just) what is desired (by me).

1258
The words of that deceiver, versed in every wily art,
Are instruments that break through every guard of woman's heart!
Are not the enticing words of my trick-abounding roguish lover the weapon that breaks away my feminine firmness?

1259
'I 'll shun his greeting'; saying thus with pride away I went:
I held him in my arms, for straight I felt my heart relent.
I said I would feign dislike and so went (away); (but) I embraced him the moment I say my mind began to unite with him!

1260
'We 'll stand aloof and then embrace': is this for them to say,
Whose hearts are as the fat that in the blaze dissolves away?
Is it possible for those whose hearts melt like fat in the fire to say they can feign a strong dislike and remain so?

3.2.12. Mutual Desire

1261
My eyes have lost their brightness, sight is dimmed; my fingers worn,
With nothing on the wall the days since I was left forlorn.
My finger has worn away by marking (on the wall) the days he has been absent while my eyes have lost their lustre and begin to fail.

1262
O thou with gleaming jewels decked, could I forget for this one day,
Henceforth these bracelets from my arms will slip, my beauty worn away.
O you bright-jewelled maid, if I forget (him) today, my shoulders will lose their beauty even in the other life and make my bracelets loose.

1263
On victory intent, His mind sole company he went;
And I yet life sustain! And long to see his face again!
I still live by longing for the arrival of him who has gone out of love for victory and with valour as his guide.

1264
'He comes again, who left my side, and I shall taste love's joy,'-
My heart with rapture swells, when thoughts like these my mind employ.
My heart is rid of its sorrow and swells with rapture to think of my absent lover returning with his love.

1265
O let me see my spouse again and sate these longing eyes!
That instant from my wasted frame all pallor flies.
May I look on my lover till I am satisfied and thereafter will vanish the sallowness of my slender shoulders.

1266
O let my spouse but come again to me one day!
I'll drink that nectar: wasting grief shall flee away.
May my husband return some day; and then will I enjoy (him) so as to destroy all this agonizing sorrow.

On the return of him who is as dear as my eyes, am I displeased or am I to embrace (him); or am I to do both?

Let the king fight and gain (victories); (but) let me be united to my wife and feast the evening.

To those who suffer waiting for the day of return of their distant lovers one day is as long as seven days.

After (my wife) has died of a broken heart, what good will there be if she is to receive me, has received me, or has even embraced me?

3.2.13. The Reading of the Signs

Though you would conceal (your feelings), your painted eyes would not, for, transgressing (their bounds), they tell (me) something.

Unusually great is the female simplicity of your maid whose beauty fills my eyes and whose shoulders resemble the bamboo.

There is something that is implied in the beauty of this woman, like the thread that is visible in a garland of gems.

There is something in the unmatured smile of this maid like the fragrance that is contained in an unblossomed bud.

The well-meant departure of her whose bangles are tight-fitting contains a remedy that can cure my great sorrow.

The embrace that fills me with comfort and gladness is capable of enduring (my former) sorrow and meditating on his want of love.

My bracelets have understood before me the (mental) separation of him who rules the cool seashore.

It was but yesterday my lover departed (from me); and it is seven days since my complexion turned sallow.

She looked at her bracelets, her tender shoulders, and her feet; this was what she did there (significantly).

To express their love-sickness by their eyes and resort to begging bespeaks more than ordinary female excellence.

3.2.14. Desire for Reunion

To please by thought and cheer by sight is peculiar, not to liquor but lust.

If women have a lust that exceeds even the measure of the palmyra fruit, they will not desire (to feign) dislike even as much as the millet.

Though my eyes disregard me and do what is pleasing to my husband, still will they not be satisfied unless they see him.

O my friend! I was prepared to feign displeasure but my mind forgetting it was ready to embrace him.

Like the eyes which see not the pencil that paints it, I cannot see my husband's fault (just) when I meet him.

When I see my husband, I do not see any faults; but when I do not see him, I do not see anything but faults.

Like those who leap into a stream which they know will carry them off, why should a wife feign dislike which she knows cannot hold out long?

O you rogue! your breast is to me what liquor is to those who rejoice in it, though it only gives them an unpleasant disgrace.

Sexual delight is more delicate than a flower, and few are those who understand its real nature.

She once feigned dislike in her eyes, but the warmth of her embrace exceeded my own.

3.2.15. Expostulation with Oneself

O my soul! although you have seen how his soul stands by him, how is it you do not stand by me?

O my soul! although you have known him who does not love me, still do you go to him, saying "he will not be displeased."

O my soul! do you follow him at pleasure under the belief that the ruined have no friends?

O my soul! you would not first seem sulky and then enjoy (him); who then would in future consult you about such things?

My soul fears when it is without him; it also fears when it is with him; it is sub ject to incessant sorrow.

My mind has been (here) in order to eat me up (as it were) whenever I think of him in my solitude.

I have even forgotten my modesty, having been caught in my foolish mind which is not dignified enough to forget him.

My soul which clings to life thinks only of his (own) gain in the belief that it would be disgraceful for it to despise him.

Who would help me out of one's distress, when one's own soul refuses help to one?

It is hardly possible for strangers to behave like relations, when one's own soul acts like a stranger.

3.2.16. Pouting

Let us witness awhile his keen suffering; just feign dislike and embrace him not.

A little dislike is like salt in proportion; to prolong it a little is like salt a little too much.

For men not to embrace those who have feigned dislike is like torturing those already in agony.

Not to reconcile those who have feigned dislike is like cutting a faded creeper at its root.

An increased shyness in those whose eyes are like flowers is beautiful even to good and virtuous husbands.

Sexual pleasure, without prolonged and short-lived dislike, is like too ripe, and unripe fruit.

The doubt as to whether intercourse would take place soon or not, creates a sorrow (even) in feigned dislike.

What avails sorrow when I am without a wife who can understand the cause of my sorrow?

Like water in the shade, dislike is delicious only in those who love.

It is nothing but strong desire that makes her mind unite with me who can leave her to her own dislike.

3.2.17. Feigned Anger

You are given to prostitution; all those who are born as womankind enjoy you with their eyes in an ordinary way. I will not embrace you.

When I continued to be sulky he sneezed and thought I would (then) wish him a long life.

Even if I were adorned with a garland of branch-flowers, she would say I did so to show it to another woman.

When I said I loved her more than any other woman, she said "more than others, yes, more than others," and remained sulky.

When I said I would never part from her in this life her eyes were filled with tears.

When I said I had remembered her, she said I had forgotten her and relaxing her embrace, began to feign dislike.

When I sneezed she blessed me, but at once changed (her mind) and wept, asking, "At the thought of whom did you sneeze?"

When I suppressed my sneezing, she wept saying, "I suppose you (did so) to hide from me your own people's remembrance of you".

Even when I try to remove her dislike, she is displeased and says, "This is the way you behave towards (other women)."

Even when I look on her contemplating (her beauty), she is displeased and says, "With whose thought have you (thus) looked on my person?"

3.2.18. The Pleasures of 'Temporary Variance

Although my husband is free from defects, the way in which he embraces me is such as to make me feign dislike.

His love will increase though it may (at first seem to) fade through the short-lived distress caused by (my) dislike.

Is there a celestial land that can please like the feigned dislike of those whose union resembles that of earth and water?

In prolonged dislike after an embrace there is a weapon that can break my heart.

Though free from defects, men feel pleased when they cannot embrace the delicate shoulders of those whom they love.

To digest what has been eaten is more delightful than to eat more; likewise love is more delightful in dislike than intercourse.

Those are conquerors whose dislike has been defeated and that is proved by the love (which follows).

Will I enjoy once more through her dislike, the pleasure of that love that makes her forehead perspire?

May the bright-jewelled one feign dislike, and may the night be prolonged for me to implore her!

Dislike adds delight to love; and a hearty embrace (thereafter) will add delight to dislike.

End of tirukkuRaL English translation, commentary.

This file was last revised on 30 May 2002
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TIRUKKURAL English Translation and Commentary by Rev. Dr. G. U. Pope, Rev W. H. Drew, Rev. John Lazarus and Mr F. W. Ellis

PART I. VIRTUE 1.1 Introduction

1.2 Domestic Virtue

1.3 Ascetic Virtue

1.4 Fate

PART II. WEALTH 2.1 Royalty

2.2 Ministers of State

2.3 The Essentials of a State

2.4 Miscellaneous

PART III. LOVE

3.2 The Post-marital love

TIRUKKURAL
English Translation and Commentary

by Rev. Dr. G. U. Pope, Rev W. H. Drew,
Rev. John Lazarus and Mr F. W. Ellis

PART I. VIRTUE

1.1 Introduction

PART II. WEALTH

2.1 Royalty