Verse 15: The Importance of Rain

W.W. It is rain that ruins, and it is rain again
that raises up those it has ruined.

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

G.P. 'Tis rain works all: it ruin spreads, then timely aid supplies;
as, in the happy days before, it bids the ruined rise.

K.B. It is the rain which causeth ruin and it is the rain
which, as the prop of ruined ones, doth lift them up again.

G.V. That which ruins the peasants, and, acting as succor
to the ruined peasants, revives them--all that is rain.

P.S. It is rain which ruins men; it is also rain
which lifts them up.

Verse 53, The Good Wife

W.W. What does a man lack if his wife is worthy?
And what does he possess if she is lacking worth?

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

G.P. There is no lack within the house, where wife in worth excels,
there is no luck within the house, where wife dishonored dwells.

K.B. What is the good one lacks with one's own wife of virtuous birth?
What is the good one hath with one's own wife devoid of worth?

G.V. What is lacking, provided the wife excels in those accomplishments? What is there, if the wife does not do so?

P.S. With a good wife, what is lacking?
And when she is lacking, what is good?

Verse 90, Hospitality

W.W. The delicate anicham flower withers when merely smelled.
But an unwelcome look is enough to wither the heart of a guest.

W.D. As the anicham flower fades in smelling,
so fades the guest when the face is turned away.

G.P. The flower of anicha withers 'way if you do but its fragrance inhale; if the face of the host cold welcome convey, the guest's heart within him will fail.

K.B. Whilst soft anichcha flower doth wither away but when 'tis smelt, a wry-faced look askance will cause one's guests to wither and melt.

G.V. The anichcham flower will wilt on being smelled;
the guest will wilt on being merely looked at with a wry face.

P.S. The aniccam withers when smelt;
a cold look withers a guest.

Verse 92, Speaking Pleasant Words

W.W. Better than a gift given with a joyous heart
are sweet words spoken with a cheerful smile.

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

G.P. A pleasant word with beaming smile's preferred,
even to gifts with liberal heart conferred.

K.B. Ev'n more than gifting off with gladdened heart it is worthwhile
to greet the guests with pleasing words along with welcome smile.

G.V. If one becomes a man of pleasant mien and sweet speech,
it is superior to giving with all one's heart.

P.S. More pleasing than a gracious gift
are sweet words heartfelt.

Verse 105, Gratitude

W.W. Help rendered another cannot be measured by the extent of the assistance given. Its true measure is the worth of the recipient.

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

G.P. The kindly aid's extent is of its worth no measure true,
its worth is as the worth of him to whom the act you do.

K.B. No turn for help received is e'er a measure for each measure.
It is dependent on the noble recipient's pleasure.

G.V. A reciprocal help is not to be limited to the extent of the help
received; its extent is governed by the nobility of the character of the recipient of the original help.

P.S. Not according to the aid but its receiver
is its recompense determined.

Verse 229, Charity

W.W. More bitter than even a beggar's bread is the meal
of the miser who hoards his wealth and eats alone.

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

G.P. They keep their garners full, for self alone the board they spread;
'tis greater pain, be sure, than begging daily bread!

K.B. Then e'en the begging far more painful is the act of one
who eats one's hoarded meal by oneself, sharing that with none.

G.V. More repugnant than begging is eating all alone
in order to make up the shortfall in the target of one's savings.

P.S. To eat alone what one has hoarded
is worse than begging.

Verse 252, Abstaining from Eating Meat

W.W. Riches cannot be found in the hands of the thriftless, nor
can compassion be found in the hearts of those who eat meat.

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

G.P. No use of wealth have they who guard not their estate;
no use of grace have they with flesh who hunger sate.

K.B. The blessings of the wealth are not for those who fail to guard.
The blessings of compassion for the flesh-eaters are barred.

G.V. Profiting by wealth is not for those who do not cherish it;
profiting by charity is not for those who eat flesh.

P.S. The fruits of wealth are not for the wastrel.
Nor of grace for a meat-eater.

We have omitted the third part of the Tirukural from this translation for several reasons. Firstly, as monks, the section was too sensual to allow our involvement in the translation. Secondly, the book is designed in large part to engage and interest youth and children, and this section seemed inappropriate for them. Thirdly, it frankly seemed less relevant to modern life and experience, being an ingenuous romantic dialog. Finally, these last twenty-five chapters are so much out of character with the rest of the book that we even wondered whether they might be the work of another author. The structure, language and approach is completely different from all that has preceded it. Even the subtlety of thought is not nearly so great. There is also a logic that says that Tiruvalluvar wrote 108 chapters because of the auspiciousness and meaning of the number 108 in Hindu tradition. The names of God are 108. The number of beads on a mala for the performance of japa, repetition of God's name, are 108. Note that 108 adds up to nine, so auspicious in Hindu numerology, and 1,080, the total of all the verses in the first two sections of the work, does as well, providing a built-in mystical blessing. That he would have composed 108 chapters is a logical assumption, and that the style changes so radically is, to us, a further negative indication.

This last section, called Kamatupal in Tamil, deals with passion and love. Chapters 109 to 115 are about a young man and a maiden who fall in love and flee into the forest to live, without benefit of a formal marriage. Chapters 116 to 133 are about their life as man and wife, about the pains of their temporary separations, about the merits of feminine wiles and coyness and the pangs of jealousy. All the verses are the spoken words of one of four characters, the man, his lover and their two intimate friends.

To give readers a sense of the 25 chapters not included in this book, here is a selection of verses from the translation by our friend, Tiru G. Vanmikanathan.