{"id":236,"date":"2020-05-13T02:28:35","date_gmt":"2020-05-13T02:28:35","guid":{"rendered":"https:\/\/www.himalayanacademy.com\/saivite-bible\/?p=236"},"modified":"2020-06-12T02:25:49","modified_gmt":"2020-06-12T02:25:49","slug":"tirukural","status":"publish","type":"post","link":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/tirukural\/","title":{"rendered":"Tiruvalluvar: The Tirukural"},"content":{"rendered":"\n

Chapters 1 to 38<\/strong><\/p>\n\n\n\n

Translation by Saiva Siddhanta Church<\/strong><\/p>\n\n\n\n

By Tiruvalluvar<\/strong><\/p>\n\n\n\n

Section One: On Virtue<\/strong><\/h2>\n\n\n\n

Chapter 1 Praising God <\/strong><\/h3>\n\n\n\n

1<\/p>\n\n\n\n

\u201cA\u201d is the first and source of all the letters. Even so is<\/p>\n\n\n\n

God Primordial the first and source of all the world.<\/p>\n\n\n\n

2<\/p>\n\n\n\n

 What has learning profited a man, if it has not led him<\/p>\n\n\n\n

to worship the Good Feet of Him who is pure knowledge itself?<\/p>\n\n\n\n

3<\/p>\n\n\n\n

The Supreme dwells within the lotus of the heart. Those who reach<\/p>\n\n\n\n

His Splendid Feet dwell enduringly within unearthly realms.<\/p>\n\n\n\n

4<\/p>\n\n\n\n

Draw near the Feet of Him who is free of desire<\/p>\n\n\n\n

and aversion, and live forever free of suffering.<\/p>\n\n\n\n

5<\/p>\n\n\n\n

 Good and bad, delusion\u2019s dual deeds, do not cling to those<\/p>\n\n\n\n

who delight in praising the Immutable, Worshipful One.<\/p>\n\n\n\n

6<\/p>\n\n\n\n

A long and joyous life rewards those who remain firmly<\/p>\n\n\n\n

on the faultless path of Him who controls the five senses.<\/p>\n\n\n\n

7<\/p>\n\n\n\n

They alone dispel the mind\u2019s distress<\/p>\n\n\n\n

who take refuge at the Feet of the Incomparable One.<\/p>\n\n\n\n

8<\/p>\n\n\n\n

They alone can cross life\u2019s other oceans who take refuge<\/p>\n\n\n\n

at the Feet of the Gracious One, Himself an Ocean of Virtue.<\/p>\n\n\n\n

9<\/p>\n\n\n\n

The head which cannot bow before the Feet of the Possessor of<\/p>\n\n\n\n

eight infinite powers is like the senses lacking the power to perceive.<\/p>\n\n\n\n

10<\/p>\n\n\n\n

The boundless ocean of births can be crossed, indeed,<\/p>\n\n\n\n

but not without intimate union with Infinity\u2019s Holy Feet.<\/p>\n\n\n\n

Chapter 2 on The Importance of Rain <\/strong><\/h3>\n\n\n\n

11<\/p>\n\n\n\n

It is the unfailing fall of rain that sustains the world.<\/p>\n\n\n\n

Therefore, look upon rain as the nectar of life.<\/p>\n\n\n\n

12<\/p>\n\n\n\n

Rain produces man\u2019s wholesome food;<\/p>\n\n\n\n

and rain itself forms part of his food besides.<\/p>\n\n\n\n

13<\/p>\n\n\n\n

Though oceanic waters surround it, the world will be deluged<\/p>\n\n\n\n

by hunger\u2019s hardships if the billowing clouds betray us.<\/p>\n\n\n\n

14<\/p>\n\n\n\n

When clouds withhold their watery wealth,<\/p>\n\n\n\n

farmers cease to ply their plows.<\/p>\n\n\n\n

15<\/p>\n\n\n\n

It is rain that ruins, and it is rain again<\/p>\n\n\n\n

that raises up those it has ruined.<\/p>\n\n\n\n

16<\/p>\n\n\n\n

Unless raindrops fall from the sky,<\/p>\n\n\n\n

not a blade of green grass will rise from the earth.<\/p>\n\n\n\n

17<\/p>\n\n\n\n

The very nature of oceans, though vast, would diminish<\/p>\n\n\n\n

if clouds ceased to take up water and replenish rain\u2019s gifts.<\/p>\n\n\n\n

18<\/p>\n\n\n\n

Should the heavens dry up, worship here of the heavenly ones<\/p>\n\n\n\n

in festivals and daily rites would wither.<\/p>\n\n\n\n

19<\/p>\n\n\n\n

Unless the heavens grant their gifts, neither the giver\u2019s generosity<\/p>\n\n\n\n

nor the ascetic\u2019s detachment will grace this wide world.<\/p>\n\n\n\n

20<\/p>\n\n\n\n

No life on Earth can exist without water,<\/p>\n\n\n\n

and water\u2019s ceaseless flow cannot exist without rain.<\/p>\n\n\n\n

Chapter 3 on The Greatness of Renunciates <\/strong><\/h3>\n\n\n\n

21<\/p>\n\n\n\n

The Scriptures exalt above every other good<\/p>\n\n\n\n

the greatness of virtuous renunciates.<\/p>\n\n\n\n

22<\/p>\n\n\n\n

 Attempting to speak of the renunciate\u2019s magnitude is like<\/p>\n\n\n\n

numbering all the human multitudes who have ever died.<\/p>\n\n\n\n

23<\/p>\n\n\n\n

Behold those who have weighed the dual nature of things and<\/p>\n\n\n\n

followed the renunciate\u2019s way. Their greatness illumines the world.<\/p>\n\n\n\n

24<\/p>\n\n\n\n

He whose firm will, wisdom\u2019s goading hook, controls his five senses<\/p>\n\n\n\n

is a seed that will flourish in the fields of Heaven.<\/p>\n\n\n\n

25<\/p>\n\n\n\n

Such is the power of those who subdue the five senses, that even Indra,<\/p>\n\n\n\n

sovereign of spacious Heaven\u2019s celestials, suffered their curse.<\/p>\n\n\n\n

26<\/p>\n\n\n\n

The magnificent ones are they who can dispatch the most<\/p>\n\n\n\n

difficult tasks; the insignificant ones are they who cannot.<\/p>\n\n\n\n

27<\/p>\n\n\n\n

Touch, taste, sight, smell and hearing are the senses\u2014<\/p>\n\n\n\n

he who controls these five magically controls the world.<\/p>\n\n\n\n

28<\/p>\n\n\n\n

Their own subtle sayings reveal to the world<\/p>\n\n\n\n

the greatness of men whose words prove prophetic.<\/p>\n\n\n\n

29<\/p>\n\n\n\n

It is impossible to endure, even for a second, the wrath of those<\/p>\n\n\n\n

who have scaled and stand upon the mountain called virtue.<\/p>\n\n\n\n

30<\/p>\n\n\n\n

Pious men are called the priestly ones,<\/p>\n\n\n\n

for they are clothed in robes of compassion for all life.<\/p>\n\n\n\n

Chapter 4 on Asserting Virtue\u2019s Power <\/strong><\/h3>\n\n\n\n

31<\/p>\n\n\n\n

Virtue yields Heaven\u2019s honor and Earth\u2019s wealth.<\/p>\n\n\n\n

What is there then that is more fruitful for a man?<\/p>\n\n\n\n

32<\/p>\n\n\n\n

There is nothing more rewarding than virtue,<\/p>\n\n\n\n

nor anything more ruinous than its neglect.<\/p>\n\n\n\n

33<\/p>\n\n\n\n

Be unremitting in the doing of good deeds;<\/p>\n\n\n\n

do them with all your might and by every possible means.<\/p>\n\n\n\n

34<\/p>\n\n\n\n

Keep the mind free of impurity. That alone is<\/p>\n\n\n\n

the practice of virtue. All else is nothing but empty display.<\/p>\n\n\n\n

35<\/p>\n\n\n\n

Virtue is living in such a way that one does not fall<\/p>\n\n\n\n

into these four: envy, anger, greed and unsavory speech.<\/p>\n\n\n\n

36<\/p>\n\n\n\n

Don\u2019t tell yourself you\u2019ll be wise enough to practice virtue tomorrow.<\/p>\n\n\n\n

Do it now, for it will be your deathless companion when you die.<\/p>\n\n\n\n

37<\/p>\n\n\n\n

It is utterly superfluous to inquire about virtue\u2019s benefits, so<\/p>\n\n\n\n

evident in the difference between the palanquin\u2019s rider and bearer.<\/p>\n\n\n\n

38<\/p>\n\n\n\n

Not allowing a day to pass without doing some good<\/p>\n\n\n\n

is a boulder that will block your passage on the path to rebirth.<\/p>\n\n\n\n

39<\/p>\n\n\n\n

Only virtuous deeds abound in true joy.<\/p>\n\n\n\n

All other deeds are empty and devoid of distinction.<\/p>\n\n\n\n

40<\/p>\n\n\n\n

Virtue is merely that which should be done in life,<\/p>\n\n\n\n

and vice is merely that which should be avoided.<\/p>\n\n\n\n

Section II: The Way of The Householder<\/strong><\/h2>\n\n\n\n

Chapter 5 on Family Life <\/strong><\/h3>\n\n\n\n

41<\/p>\n\n\n\n

He alone may be called a householder who supports<\/p>\n\n\n\n

students, elders and renunciates pursuing well their good paths.<\/p>\n\n\n\n

42<\/p>\n\n\n\n

The virtuous householder supports the needs<\/p>\n\n\n\n

of renunciates, ancestors and the poor.<\/p>\n\n\n\n

43<\/p>\n\n\n\n

The foremost duty of family life is to serve duly these five:<\/p>\n\n\n\n

God, guests, kindred, ancestors and oneself.<\/p>\n\n\n\n

44<\/p>\n\n\n\n

The posterity of householders who gather wealth without misdeeds<\/p>\n\n\n\n

and share meals without miserliness will never perish.<\/p>\n\n\n\n

45<\/p>\n\n\n\n

When family life possesses love and virtue,<\/p>\n\n\n\n

it has found both its essence and fruition.<\/p>\n\n\n\n

46<\/p>\n\n\n\n

If a man masters the duties of married life,<\/p>\n\n\n\n

what further merits could monkhood offer him?<\/p>\n\n\n\n

47<\/p>\n\n\n\n

Among those who strive for liberation, the foremost are they<\/p>\n\n\n\n

who live the blessed state of family life as it should be lived.<\/p>\n\n\n\n

48<\/p>\n\n\n\n

The householder dedicated to duty and to aiding<\/p>\n\n\n\n

ascetics on their path of penance endures more than they do.<\/p>\n\n\n\n

49<\/p>\n\n\n\n

Domestic life is rightly called virtue. The monastic path,<\/p>\n\n\n\n

rightly lived beyond blame, is likewise good.<\/p>\n\n\n\n

50<\/p>\n\n\n\n

He who rightly pursues the householder\u2019s life here on Earth<\/p>\n\n\n\n

will be rightfully placed among the Gods there in Heaven.<\/p>\n\n\n\n

Chapter 6 on The Good Wife <\/strong><\/h3>\n\n\n\n

51<\/p>\n\n\n\n

She is the helpful wife who possesses the fullness of<\/p>\n\n\n\n

domestic virtues and spends within her husband\u2019s means.<\/p>\n\n\n\n

52<\/p>\n\n\n\n

Family life, however full, remains empty<\/p>\n\n\n\n

if the wife lacks the lofty culture of the home.<\/p>\n\n\n\n

53<\/p>\n\n\n\n

What does a man lack if his wife is worthy?<\/p>\n\n\n\n

And what does he possess if she is lacking worth?<\/p>\n\n\n\n

54<\/p>\n\n\n\n

What is more majestic than a woman<\/p>\n\n\n\n

who preserves the prodigious strength of chastity?<\/p>\n\n\n\n

55<\/p>\n\n\n\n

Even the rains will fall at her command<\/p>\n\n\n\n

who upon rising worships not God, but her husband.<\/p>\n\n\n\n

56<\/p>\n\n\n\n

A married woman is one who vigilantly guards herself,<\/p>\n\n\n\n

cares for her husband and protects their unblemished reputation.<\/p>\n\n\n\n

57<\/p>\n\n\n\n

Why do guardians protect women by confinement<\/p>\n\n\n\n

when her own resolute chastity is a woman\u2019s best protection?<\/p>\n\n\n\n

58<\/p>\n\n\n\n

A woman deeply devoted to the man who wed her<\/p>\n\n\n\n

will be worthy of great rewards in the world where Gods delight.<\/p>\n\n\n\n

59<\/p>\n\n\n\n

Unless the wife pursues praiseworthy purity,<\/p>\n\n\n\n

the husband cannot stride before critics like a proud lion.<\/p>\n\n\n\n

60<\/p>\n\n\n\n

It is said a worthy wife is the blessing of a home,<\/p>\n\n\n\n

and good children are its precious ornaments.<\/p>\n\n\n\n

Chapter 7 on The Blessing of Children <\/strong><\/h3>\n\n\n\n

61<\/p>\n\n\n\n

Of all blessings we know of none greater than<\/p>\n\n\n\n

the begetting of children endowed with intelligence.<\/p>\n\n\n\n

62<\/p>\n\n\n\n

Those who bear children of blameless character<\/p>\n\n\n\n

will be untouched by evil for seven births.<\/p>\n\n\n\n

63<\/p>\n\n\n\n

It is said that children are a man\u2019s real wealth,<\/p>\n\n\n\n

and that this wealth is determined by his deeds.<\/p>\n\n\n\n

64<\/p>\n\n\n\n

Far sweeter than divine nectar is simple boiled rice<\/p>\n\n\n\n

stirred by the small hands of one\u2019s own child.<\/p>\n\n\n\n

65<\/p>\n\n\n\n

The touch of one\u2019s children is a delight to the body,<\/p>\n\n\n\n

and listening to them chatter is a joy to the ear.<\/p>\n\n\n\n

66<\/p>\n\n\n\n

\u201cSweet are the sounds of the flute and the lute,\u201d say those<\/p>\n\n\n\n

who have not heard the prattle of their own children.<\/p>\n\n\n\n

67<\/p>\n\n\n\n

A father benefits his son best by preparing him<\/p>\n\n\n\n

to sit at the forefront of learned councils.<\/p>\n\n\n\n

68<\/p>\n\n\n\n

What pleasure it is to human beings everywhere<\/p>\n\n\n\n

when their children possess knowledge surpassing their own!<\/p>\n\n\n\n

69<\/p>\n\n\n\n

When a mother hears her son heralded as a good and learned man,<\/p>\n\n\n\n

her joy exceeds that of his joyous birth.<\/p>\n\n\n\n

70<\/p>\n\n\n\n

The son\u2019s duty to his father is to make the world ask,<\/p>\n\n\n\n

\u201cBy what great austerities did he merit such a son?\u201d<\/p>\n\n\n\n

Chapter 8 on Possessing Love <\/strong><\/h3>\n\n\n\n

71<\/p>\n\n\n\n

Can any lock keep love confined within,<\/p>\n\n\n\n

when the loving heart\u2019s tiny tears escape and confess it?<\/p>\n\n\n\n

72<\/p>\n\n\n\n

The unloving belong only to themselves,<\/p>\n\n\n\n

but the loving belong to others to their very bones.<\/p>\n\n\n\n

73<\/p>\n\n\n\n

They say it is to know union with love<\/p>\n\n\n\n

that the soul takes union with the body.<\/p>\n\n\n\n

74<\/p>\n\n\n\n

Love makes one affectionate toward all,<\/p>\n\n\n\n

and affection affords the priceless treasure of friendship.<\/p>\n\n\n\n

75<\/p>\n\n\n\n

They say love\u2019s greatness is this: it yields to good families<\/p>\n\n\n\n

worldly happiness here and heavenly bliss hereafter.<\/p>\n\n\n\n

76<\/p>\n\n\n\n

The uninformed say love abides with virtuous souls,<\/p>\n\n\n\n

unaware that love is also friend to those immersed in vice.<\/p>\n\n\n\n

77<\/p>\n\n\n\n

As the blazing sun dries up a boneless worm,<\/p>\n\n\n\n

so does virtue scorch a loveless being.<\/p>\n\n\n\n

78<\/p>\n\n\n\n

Life without love in the heart<\/p>\n\n\n\n

is like a sapless tree in a barren desert.<\/p>\n\n\n\n

79<\/p>\n\n\n\n

What good is a body perfect in outer ways,<\/p>\n\n\n\n

if inwardly it is impaired by lack of love?<\/p>\n\n\n\n

80<\/p>\n\n\n\n

With love enshrined in the heart, one truly lives.<\/p>\n\n\n\n

Without it, the body is but bones encased in skin.<\/p>\n\n\n\n

Chapter 9 on Hospitality <\/strong><\/h3>\n\n\n\n

81<\/p>\n\n\n\n

The whole purpose of earning wealth and maintaining<\/p>\n\n\n\n

a home is to provide hospitality to guests.<\/p>\n\n\n\n

82<\/p>\n\n\n\n

When a guest is in the home, it is improper to hoard one\u2019s meal,<\/p>\n\n\n\n

even if it happens to be the nectar of immortality.<\/p>\n\n\n\n

83<\/p>\n\n\n\n

If a man cares daily for those who come to him,<\/p>\n\n\n\n

his life will never suffer the grievous ruin of poverty.<\/p>\n\n\n\n

84<\/p>\n\n\n\n

Wealth\u2019s Goddess dwells in the hospitable home<\/p>\n\n\n\n

of those who host guests with a smiling face.<\/p>\n\n\n\n

85<\/p>\n\n\n\n

If a man eats only after attending to guests\u2019 needs,<\/p>\n\n\n\n

what further sowing will his fertile fields require?<\/p>\n\n\n\n

86<\/p>\n\n\n\n

The host who, caring for guests, watches hopefully for more,<\/p>\n\n\n\n

will himself be a welcomed guest of those whose home is Heaven.<\/p>\n\n\n\n

87<\/p>\n\n\n\n

Charity\u2019s merit cannot be measured by gifts given.<\/p>\n\n\n\n

It is measured by measuring the receiver\u2019s merits.<\/p>\n\n\n\n

88<\/p>\n\n\n\n

Those who never sacrifice to care for guests will later lament:<\/p>\n\n\n\n

\u201cWe hoarded wealth, estranged ourselves, now none will care for us.\u201d<\/p>\n\n\n\n

89<\/p>\n\n\n\n

The poverty of poverties is having plenty yet shunning guests.<\/p>\n\n\n\n

Such senselessness is only found in senseless fools.<\/p>\n\n\n\n

90<\/p>\n\n\n\n

The delicate anicham flower withers when merely smelled,<\/p>\n\n\n\n

but an unwelcome look is enough to wither a guest\u2019s heart.<\/p>\n\n\n\n

Chapter 10 on Speaking Pleasant Words <\/strong><\/h3>\n\n\n\n

91<\/p>\n\n\n\n

Pleasant words, full of tenderness and devoid of deceit,<\/p>\n\n\n\n

fall from the lips of virtuous men.<\/p>\n\n\n\n

92<\/p>\n\n\n\n

Better than a gift given with a joyous heart<\/p>\n\n\n\n

are sweet words spoken with a cheerful smile.<\/p>\n\n\n\n

93<\/p>\n\n\n\n

A kindly countenance and sweet words<\/p>\n\n\n\n

spoken from the heart are virtue\u2019s way.<\/p>\n\n\n\n

94<\/p>\n\n\n\n

Poverty-provoking sorrow will not pursue<\/p>\n\n\n\n

those who speak joy-producing words to all they meet.<\/p>\n\n\n\n

95<\/p>\n\n\n\n

Humility and pleasant words are the jewels<\/p>\n\n\n\n

that adorn a man; there are none other.<\/p>\n\n\n\n

96<\/p>\n\n\n\n

If a man seeks to do good while speaking sweet words,<\/p>\n\n\n\n

his virtues will wax and his vices will wane.<\/p>\n\n\n\n

97<\/p>\n\n\n\n

Words yield spiritual rewards and moral excellence<\/p>\n\n\n\n

when they do not wander far from usefulness and agreeableness.<\/p>\n\n\n\n

98<\/p>\n\n\n\n

Sweet speech that is a stranger to pettiness<\/p>\n\n\n\n

imparts pleasure not only in this life, but in the next.<\/p>\n\n\n\n

99<\/p>\n\n\n\n

Why would anyone speak cruel words,<\/p>\n\n\n\n

having observed the happiness that kind words confer?<\/p>\n\n\n\n

100<\/p>\n\n\n\n

To utter harsh words when sweet ones would serve<\/p>\n\n\n\n

is like eating unripe fruits when ripe ones are at hand.<\/p>\n\n\n\n

Chapter 11 on Gratitude<\/strong><\/h3>\n\n\n\n

101<\/p>\n\n\n\n

The bounty of Heaven and Earth are scant repayment<\/p>\n\n\n\n

for help rendered though no help was received.<\/p>\n\n\n\n

102<\/p>\n\n\n\n

A kindness done in the hour of need may itself be small,<\/p>\n\n\n\n

but in worth it exceeds the whole world.<\/p>\n\n\n\n

103<\/p>\n\n\n\n

When help is given by weighing the recipient\u2019s need<\/p>\n\n\n\n

and not the donor\u2019s reward, its goodness is greater than the sea.<\/p>\n\n\n\n

104<\/p>\n\n\n\n

While aid may outwardly seem as puny as a mustard seed,<\/p>\n\n\n\n

those who know will deem it as imposing as a towering palm.<\/p>\n\n\n\n

105<\/p>\n\n\n\n

Help rendered another cannot be measured by the extent of<\/p>\n\n\n\n

assistance given. Its real measure is the recipient\u2019s worthiness.<\/p>\n\n\n\n

106<\/p>\n\n\n\n

Never forget fellowship with pure souls,<\/p>\n\n\n\n

nor forsake friendship with those who aided you in adversity.<\/p>\n\n\n\n

107<\/p>\n\n\n\n

For seven lives in seven bodies the grateful will remember<\/p>\n\n\n\n

friends who relieved their anguish and affliction.<\/p>\n\n\n\n

108<\/p>\n\n\n\n

It is improper to ever forget a kindness,<\/p>\n\n\n\n

but good to forget at once an injury received.<\/p>\n\n\n\n

109<\/p>\n\n\n\n

The deadliest injury is effaced the moment<\/p>\n\n\n\n

the mind recalls a single kindness received from the injurer.<\/p>\n\n\n\n

110<\/p>\n\n\n\n

Having killed every kind of goodness, one may yet be saved,<\/p>\n\n\n\n

but there is no redemption for those who let gratitude die.<\/p>\n\n\n\n

Chapter 12 on Impartiality <\/strong><\/h3>\n\n\n\n

111<\/p>\n\n\n\n

Justice may be called good when it acts impartially<\/p>\n\n\n\n

toward enemies, strangers and friends.<\/p>\n\n\n\n

112<\/p>\n\n\n\n

The wealth of those who possess justice will not perish;<\/p>\n\n\n\n

rather it will be their posterity\u2019s soothing security.<\/p>\n\n\n\n

113<\/p>\n\n\n\n

However prosperous it may seem, all wealth gained<\/p>\n\n\n\n

by loss of rightness must be relinquished that very day.<\/p>\n\n\n\n

114<\/p>\n\n\n\n

In their offspring one may doubtlessly discern<\/p>\n\n\n\n

who are the just and who are the unjust.<\/p>\n\n\n\n

115<\/p>\n\n\n\n

Adversity and prosperity never cease to exist. The adornment<\/p>\n\n\n\n

of great men\u2019s minds is to remain unswervingly just under both.<\/p>\n\n\n\n

116<\/p>\n\n\n\n

When his heart forsakes fairness and his deeds turn depraved,<\/p>\n\n\n\n

a man realizes deep within himself, \u201cI am ruined.\u201d<\/p>\n\n\n\n

117<\/p>\n\n\n\n

Though a man is profoundly impoverished,<\/p>\n\n\n\n

if he remains just, the world will not regard him as poor.<\/p>\n\n\n\n

118<\/p>\n\n\n\n

To incline to neither side, like a balance scale\u2019s level beam,<\/p>\n\n\n\n

and thus weigh impartially is the wise one\u2019s ornament.<\/p>\n\n\n\n

119<\/p>\n\n\n\n

Speech uttered without bias is integrity,<\/p>\n\n\n\n

if no unspoken bias lurks in the heart.<\/p>\n\n\n\n

120<\/p>\n\n\n\n

Those businessmen will prosper whose business<\/p>\n\n\n\n

protects as their own the interests of others.<\/p>\n\n\n\n

Chapter 13 on Possession of Self-Control <\/strong><\/h3>\n\n\n\n

121<\/p>\n\n\n\n

Self-control will place one among the Gods,<\/p>\n\n\n\n

while lack of it will lead to deepest darkness.<\/p>\n\n\n\n

122<\/p>\n\n\n\n

Guard your self-control as a precious treasure,<\/p>\n\n\n\n

for there is no greater wealth in life than this.<\/p>\n\n\n\n

123<\/p>\n\n\n\n

Comprehending and acquiring self-control<\/p>\n\n\n\n

confers upon one the esteem of wise men.<\/p>\n\n\n\n

124<\/p>\n\n\n\n

More imposing than a mountain is the greatness of a man who,<\/p>\n\n\n\n

steadfast in domestic life, has mastered self-control.<\/p>\n\n\n\n

125<\/p>\n\n\n\n

Humility is a precious quality in all people,<\/p>\n\n\n\n

but it has a rare richness in the rich.<\/p>\n\n\n\n

126<\/p>\n\n\n\n

Like a tortoise withdrawing five limbs into its shell, those who<\/p>\n\n\n\n

restrain the five senses in one life will find safe shelter for seven.<\/p>\n\n\n\n

127<\/p>\n\n\n\n

Whatever you may fail to guard, guard well your tongue,<\/p>\n\n\n\n

for flawed speech unfailingly invokes anguish and affliction.<\/p>\n\n\n\n

128<\/p>\n\n\n\n

The goodness of all one\u2019s virtues can be lost<\/p>\n\n\n\n

by speaking even a single word of injury.<\/p>\n\n\n\n

129<\/p>\n\n\n\n

The wound caused by fire heals in its time;<\/p>\n\n\n\n

the burn inflicted by an inflamed tongue never heals.<\/p>\n\n\n\n

130<\/p>\n\n\n\n

Virtue will wait in the streets to meet a man<\/p>\n\n\n\n

possessed of learning and self-discipline, his anger subdued.<\/p>\n\n\n\n

Chapter 14 on Possession of Virtuous Conduct <\/strong><\/h3>\n\n\n\n

131<\/p>\n\n\n\n

Virtuous conduct leads a man to eminent greatness.<\/p>\n\n\n\n

Therefore, it should be guarded as more precious than life itself.<\/p>\n\n\n\n

132<\/p>\n\n\n\n

In your striving, be mindful to preserve good conduct.<\/p>\n\n\n\n

In your deliberations, discover it is your staunchest ally.<\/p>\n\n\n\n

133<\/p>\n\n\n\n

Morality is the birthright of high families,<\/p>\n\n\n\n

while immoral conduct\u2019s legacy is lowly birth.<\/p>\n\n\n\n

134<\/p>\n\n\n\n

If a priest forgets the Vedas, he can relearn them.<\/p>\n\n\n\n

But if he falls from virtue, his high birth is forever lost.<\/p>\n\n\n\n

135<\/p>\n\n\n\n

Prosperity is not for the envious,<\/p>\n\n\n\n

nor is greatness for men of impure conduct.<\/p>\n\n\n\n

136<\/p>\n\n\n\n

The firm-minded never slacken in upholding virtuous conduct,<\/p>\n\n\n\n

for they know the miseries brought on by such neglect.<\/p>\n\n\n\n

137<\/p>\n\n\n\n

By honest conduct one achieves honorable eminence,<\/p>\n\n\n\n

while corrupt conduct brings one nothing but blame.<\/p>\n\n\n\n

138<\/p>\n\n\n\n

Good conduct is the seed in virtue\u2019s field;<\/p>\n\n\n\n

wicked conduct\u2019s harvest is never-ending sorrow.<\/p>\n\n\n\n

139<\/p>\n\n\n\n

Men who conduct themselves virtuously<\/p>\n\n\n\n

are incapable of voicing harmful words, even forgetfully.<\/p>\n\n\n\n

140<\/p>\n\n\n\n

Those who cannot live in harmony with the world,<\/p>\n\n\n\n

though they have learned many things, are still ignorant.<\/p>\n\n\n\n

Chapter 15 on Not Coveting Another\u2019s Wife <\/strong><\/h3>\n\n\n\n

141<\/p>\n\n\n\n

Those who know virtue\u2019s laws and marital rights<\/p>\n\n\n\n

never indulge in the folly of desiring another man\u2019s wife.<\/p>\n\n\n\n

142<\/p>\n\n\n\n

Among those who stand outside virtue, there is no greater fool<\/p>\n\n\n\n

than he who stands with a lustful heart outside another\u2019s gate.<\/p>\n\n\n\n

143<\/p>\n\n\n\n

No different from the dead are those who<\/p>\n\n\n\n

wickedly desire the wife of a friend.<\/p>\n\n\n\n

144<\/p>\n\n\n\n

Though a man\u2019s measure be mountainous, what good is it<\/p>\n\n\n\n

if, without the minutest concern, he takes another\u2019s wife?<\/p>\n\n\n\n

145<\/p>\n\n\n\n

A man who seduces another man\u2019s wife, knowing she is easy,<\/p>\n\n\n\n

suffers a shame that neither dies nor diminishes.<\/p>\n\n\n\n

146<\/p>\n\n\n\n

Hatred, sin, fear and disgrace\u2014these four<\/p>\n\n\n\n

never forsake the man who commits adultery.<\/p>\n\n\n\n

147<\/p>\n\n\n\n

He is decreed a worthy householder who holds<\/p>\n\n\n\n

no desire for the womanly charms of another\u2019s wife.<\/p>\n\n\n\n

148<\/p>\n\n\n\n

The chivalry that does not look upon another\u2019s wife<\/p>\n\n\n\n

is not mere virtue\u2014it is saintly conduct.<\/p>\n\n\n\n

149<\/p>\n\n\n\n

In a world encircled by the awesome sea, to whom do good things<\/p>\n\n\n\n

belong? To men never impassioned to caress a married woman.<\/p>\n\n\n\n

150<\/p>\n\n\n\n

Though a man deserts virtue and indulges in vice, he keeps<\/p>\n\n\n\n

some decency by not wanting another\u2019s wife\u2019s womanliness.<\/p>\n\n\n\n

Chapter 16 on Possession of Forbearance <\/strong><\/h3>\n\n\n\n

151<\/p>\n\n\n\n

Just as the Earth bears those who dig into her,<\/p>\n\n\n\n

it is best to bear with those who despise us.<\/p>\n\n\n\n

152<\/p>\n\n\n\n

It is always good to endure injuries done to you,<\/p>\n\n\n\n

but to forget them is even better.<\/p>\n\n\n\n

153<\/p>\n\n\n\n

It is impoverished poverty to be inhospitable to guests.<\/p>\n\n\n\n

It is stalwart strength to be patient with fools.<\/p>\n\n\n\n

154<\/p>\n\n\n\n

Desiring that greatness should never cease,<\/p>\n\n\n\n

let one\u2019s conduct foster forbearance.<\/p>\n\n\n\n

155<\/p>\n\n\n\n

Worthless are those who injure others vengefully,<\/p>\n\n\n\n

while those who stoically endure are like stored gold.<\/p>\n\n\n\n

156<\/p>\n\n\n\n

The joy of the vengeful lasts only for a day,<\/p>\n\n\n\n

but the glory of the forbearing lasts until the end of time.<\/p>\n\n\n\n

157<\/p>\n\n\n\n

Though unjustly aggrieved, it is best to suffer the suffering<\/p>\n\n\n\n

and refrain from unrighteous retaliation.<\/p>\n\n\n\n

158<\/p>\n\n\n\n

Let a man conquer by forbearance<\/p>\n\n\n\n

those who in their arrogance have wronged him.<\/p>\n\n\n\n

159<\/p>\n\n\n\n

Those who patiently endure rude remarks<\/p>\n\n\n\n

possess the rare purity of an ascetic.<\/p>\n\n\n\n

160<\/p>\n\n\n\n

Great are those who suffer fasting\u2019s hardships; yet they<\/p>\n\n\n\n

are surpassed by those who suffer hard words.<\/p>\n\n\n\n

Chapter 17 on Avoidance of Envy <\/strong><\/h3>\n\n\n\n

161 <\/p>\n\n\n\n

The unenvious heart is to be valued<\/p>\n\n\n\n

no less than virtuous conduct itself.<\/p>\n\n\n\n

162 <\/p>\n\n\n\n

Among the many precious things a man may acquire,<\/p>\n\n\n\n

none surpasses a nature free from envy toward all.<\/p>\n\n\n\n

163 <\/p>\n\n\n\n

They say he who is jealous instead of joyous of another\u2019s wealth<\/p>\n\n\n\n

clearly desires no wealth or virtue of his own.<\/p>\n\n\n\n

164 <\/p>\n\n\n\n

Envy will never cause one to commit wrongful deeds<\/p>\n\n\n\n

who rightly fathoms the disgrace that follows.<\/p>\n\n\n\n

165 <\/p>\n\n\n\n

A man\u2019s own envy is foe enough to forge his ruin,<\/p>\n\n\n\n

even if he has no other enemies.<\/p>\n\n\n\n

166 <\/p>\n\n\n\n

Whoever begrudges another\u2019s bounty will watch<\/p>\n\n\n\n

his kindred die in poverty, naked and starving.<\/p>\n\n\n\n

167 <\/p>\n\n\n\n

Goddess Fortune, intolerant of those who cannot tolerate others\u2019<\/p>\n\n\n\n

success, introduces them to her sister, Misfortune, and goes away.<\/p>\n\n\n\n

168 <\/p>\n\n\n\n

The wicked one called Envy consumes this world\u2019s wealth,<\/p>\n\n\n\n

then consigns sinners to those worlds of hellish fire.<\/p>\n\n\n\n

169 <\/p>\n\n\n\n

It is worth pondering why good men may be poor<\/p>\n\n\n\n

while the envious in heart can prosper.<\/p>\n\n\n\n

170 <\/p>\n\n\n\n

There are no envious men who have risen to prosperity.<\/p>\n\n\n\n

There are no men free from envy who have fallen from it.<\/p>\n\n\n\n

Chapter 18 on Avoidance of Covetousness <\/strong><\/h3>\n\n\n\n

171<\/p>\n\n\n\n

In the very attempt to wrongly gain another\u2019s wealth,<\/p>\n\n\n\n

a man forfeits his family\u2019s future and his own faultlessness.<\/p>\n\n\n\n

172<\/p>\n\n\n\n

Those who deem injustice shameful never commit<\/p>\n\n\n\n

guilt-yielding deeds driven by money-yielding desires.<\/p>\n\n\n\n

173<\/p>\n\n\n\n

Those who seek immortal bliss will not succumb<\/p>\n\n\n\n

to immoral deeds that follow desire for fleeting delights.<\/p>\n\n\n\n

174<\/p>\n\n\n\n

With senses conquered and sight unclouded by depravity,<\/p>\n\n\n\n

one will not wish for others\u2019 wealth, even in destitution.<\/p>\n\n\n\n

175<\/p>\n\n\n\n

What avails a man\u2019s subtle and comprehensive learning,<\/p>\n\n\n\n

if, crazed by covetousness, he treats others insensibly?<\/p>\n\n\n\n

176<\/p>\n\n\n\n

Desiring grace and doing his duty, a man who desires wealth<\/p>\n\n\n\n

but acquires it wrongly is destroyed nevertheless.<\/p>\n\n\n\n

177<\/p>\n\n\n\n

Do not seek the fortune that greed gathers,<\/p>\n\n\n\n

for its fruit is bitter on the day of enjoyment.<\/p>\n\n\n\n

178<\/p>\n\n\n\n

To protect one\u2019s own prosperity from decline,<\/p>\n\n\n\n

one must not crave the property held by others.<\/p>\n\n\n\n

179<\/p>\n\n\n\n

Just as wise men know the goodness of noncoveting,<\/p>\n\n\n\n

so Fortune Herself knows their goodness and draws near.<\/p>\n\n\n\n

180<\/p>\n\n\n\n

There is a thoughtless desire for others\u2019 things that is destructive.<\/p>\n\n\n\n

There is a mindful pride that, in refusing to covet, is triumphant.<\/p>\n\n\n\n

Chapter 19 on Avoidance of Backbiting <\/strong><\/h3>\n\n\n\n

181<\/p>\n\n\n\n

Silent about virtue and swift to act wrongly,<\/p>\n\n\n\n

one who does not slander others may still be called good.<\/p>\n\n\n\n

182<\/p>\n\n\n\n

More vile than violating virtue and committing crime<\/p>\n\n\n\n

is slandering a man, then smiling to his face.<\/p>\n\n\n\n

183<\/p>\n\n\n\n

Virtue declares that dying, not living, will bring<\/p>\n\n\n\n

better rewards to deceiving backbiters.<\/p>\n\n\n\n

184<\/p>\n\n\n\n

Though you speak unkind words to a man\u2019s face,<\/p>\n\n\n\n

do not talk behind his back heedless of consequent harm.<\/p>\n\n\n\n

185<\/p>\n\n\n\n

Though his every word is full of kindly virtue,<\/p>\n\n\n\n

a man\u2019s mean backbiting will betray an empty heart.<\/p>\n\n\n\n

186<\/p>\n\n\n\n

If a man spreads tales of others\u2019 faults,<\/p>\n\n\n\n

his own worst faults will be exposed and spread.<\/p>\n\n\n\n

187<\/p>\n\n\n\n

Not knowing the companionable art of cheerful conversation,<\/p>\n\n\n\n

men estrange even friends by divisive discourse.<\/p>\n\n\n\n

188<\/p>\n\n\n\n

If men are disposed to spread the faults of friends,<\/p>\n\n\n\n

what deadly harm might they do to strangers?<\/p>\n\n\n\n

189<\/p>\n\n\n\n

Only because she weighs duty well does Earth bear the weight<\/p>\n\n\n\n

of those who wait for a man\u2019s departure to defame him.<\/p>\n\n\n\n

190<\/p>\n\n\n\n

If men perceived their own faults as they do the faults of others,<\/p>\n\n\n\n

could misfortune ever come to them?<\/p>\n\n\n\n

Chapter 20 on Avoidance of Pointless Speech <\/strong><\/h3>\n\n\n\n

191<\/p>\n\n\n\n

Everyone is disgusted by a man<\/p>\n\n\n\n

who offends one and all with meaningless chatter.<\/p>\n\n\n\n

192<\/p>\n\n\n\n

Uttering useless words to crowds is worse<\/p>\n\n\n\n

than committing unkindnesses toward companions.<\/p>\n\n\n\n

193<\/p>\n\n\n\n

A long and pointless discourse itself declares<\/p>\n\n\n\n

to all the speaker\u2019s lack of worth.<\/p>\n\n\n\n

194<\/p>\n\n\n\n

Worthless words are doubly unprofitable: the listeners\u2019<\/p>\n\n\n\n

enjoyment is lost, and the speaker\u2019s own virtues vanish.<\/p>\n\n\n\n

195<\/p>\n\n\n\n

Prestige and popularity flee the best of men<\/p>\n\n\n\n

the moment they speak inane and useless words.<\/p>\n\n\n\n

196<\/p>\n\n\n\n

Do not call him a man who enjoys displaying<\/p>\n\n\n\n

his own empty words. Rather, call him the chaff of men.<\/p>\n\n\n\n

197<\/p>\n\n\n\n

Let the wise, if they deem it necessary, speak even unpleasant<\/p>\n\n\n\n

words, but it is good if they always refrain from pointless speech.<\/p>\n\n\n\n

198<\/p>\n\n\n\n

Even in search of extraordinary gains, the wise<\/p>\n\n\n\n

will never speak trivial or ungainful words.<\/p>\n\n\n\n

199<\/p>\n\n\n\n

The wise, faultless and free from ignorance,<\/p>\n\n\n\n

never utter pointless words, even forgetfully.<\/p>\n\n\n\n

200<\/p>\n\n\n\n

In your speaking, say only that which is purposeful.<\/p>\n\n\n\n

Never utter words that lack purpose.<\/p>\n\n\n\n

Chapter 21 on Dread of Sinful Deeds <\/strong><\/h3>\n\n\n\n

201<\/p>\n\n\n\n

Wicked men do not fear, but worthy men dread,<\/p>\n\n\n\n

the arrogance of sinful deeds.<\/p>\n\n\n\n

202<\/p>\n\n\n\n

From evil springs forth more evil.<\/p>\n\n\n\n

Hence evil is to be feared even more than fire.<\/p>\n\n\n\n

203<\/p>\n\n\n\n

To commit no wrong, even against one\u2019s enemies,<\/p>\n\n\n\n

is said to be supreme wisdom.<\/p>\n\n\n\n

204<\/p>\n\n\n\n

Only the forgetful plot another\u2019s ruin; others remember<\/p>\n\n\n\n

that virtue itself devises every plotter\u2019s downfall.<\/p>\n\n\n\n

205<\/p>\n\n\n\n

Do not commit wrongful deeds, claiming to be poor.<\/p>\n\n\n\n

Such deeds only cause one to be poorer still.<\/p>\n\n\n\n

206<\/p>\n\n\n\n

Let one who hopes for freedom from afflictions\u2019 pain<\/p>\n\n\n\n

avoid inflicting harm on others.<\/p>\n\n\n\n

207<\/p>\n\n\n\n

One can escape from hate-filled enemies,<\/p>\n\n\n\n

but his own hateful acts will pursue and destroy him.<\/p>\n\n\n\n

208<\/p>\n\n\n\n

As a man\u2019s shadow follows his footsteps wherever he goes,<\/p>\n\n\n\n

even so will destruction pursue those who commit sinful deeds.<\/p>\n\n\n\n

209<\/p>\n\n\n\n

If a man feels any fond affection for himself,<\/p>\n\n\n\n

let him not indulge in immoral deeds, however trifling.<\/p>\n\n\n\n

210<\/p>\n\n\n\n

If men neither deviate from right nor act wrongly,<\/p>\n\n\n\n

they will be defended against destruction.<\/p>\n\n\n\n

Chapter 22 on Understanding One\u2019s Duty to Give <\/strong><\/h3>\n\n\n\n

211<\/p>\n\n\n\n

The benevolent expect no return for their dutiful giving.<\/p>\n\n\n\n

How can the world ever repay the rain cloud?<\/p>\n\n\n\n

212<\/p>\n\n\n\n

It is to meet the needs of the deserving<\/p>\n\n\n\n

that the worthy work so hard to acquire wealth.<\/p>\n\n\n\n

213<\/p>\n\n\n\n

Of all duties, none is better than benevolence,<\/p>\n\n\n\n

whether in this world or that of the Gods.<\/p>\n\n\n\n

214<\/p>\n\n\n\n

He who understands the duty of giving truly lives.<\/p>\n\n\n\n

All others shall be counted among the dead.<\/p>\n\n\n\n

215<\/p>\n\n\n\n

The wealth of a community-loving wise man<\/p>\n\n\n\n

may be likened to a well-filled village water tank.<\/p>\n\n\n\n

216<\/p>\n\n\n\n

Riches retained by the big-hearted resemble fruits<\/p>\n\n\n\n

ripening on a tree in the heart of a village.<\/p>\n\n\n\n

217<\/p>\n\n\n\n

In the hands of a generous man,<\/p>\n\n\n\n

wealth is like a medicinal tree whose healing gifts help all.<\/p>\n\n\n\n

218<\/p>\n\n\n\n

Those who know duty deeply never neglect giving,<\/p>\n\n\n\n

even in their own unprosperous season.<\/p>\n\n\n\n

219<\/p>\n\n\n\n

The benevolent man considers himself poor only<\/p>\n\n\n\n

when he is unable to render his accustomed duty to humanity.<\/p>\n\n\n\n

220<\/p>\n\n\n\n

Were it said that loss of wealth is the price of generosity,<\/p>\n\n\n\n

such loss would be worth selling one\u2019s self to acquire.<\/p>\n\n\n\n

Chapter 23 on Charity <\/strong><\/h3>\n\n\n\n

221<\/p>\n\n\n\n

Giving to the poor is true charity.<\/p>\n\n\n\n

All other giving expects some return.<\/p>\n\n\n\n

222<\/p>\n\n\n\n

Though some may declare it a good path, garnering gifts is bad.<\/p>\n\n\n\n

Even if they say it denies one Heaven, giving gifts is good.<\/p>\n\n\n\n

223<\/p>\n\n\n\n

Men of good birth graciously give,<\/p>\n\n\n\n

never uttering the wretched excuse, \u201cI have nothing.\u201d<\/p>\n\n\n\n

224<\/p>\n\n\n\n

How unpleasant a beggar\u2019s pleading can become,<\/p>\n\n\n\n

until one sees his face so sweetly pleased.<\/p>\n\n\n\n

225<\/p>\n\n\n\n

Great, indeed, is the power to endure hunger.<\/p>\n\n\n\n

Greater still is the power to relieve others\u2019 hunger.<\/p>\n\n\n\n

226<\/p>\n\n\n\n

Relieving the ravaging hunger of the poor<\/p>\n\n\n\n

is a right use for wealth men have obtained.<\/p>\n\n\n\n

227<\/p>\n\n\n\n

The fiery scourge called hunger never touches<\/p>\n\n\n\n

the man who shares his daily meal with others.<\/p>\n\n\n\n

228<\/p>\n\n\n\n

Is it because they are unaware of the joys of giving<\/p>\n\n\n\n

that hard-hearted men waste their wealth by hoarding it?<\/p>\n\n\n\n

229<\/p>\n\n\n\n

More bitter than even a beggar\u2019s bread is the meal<\/p>\n\n\n\n

of the miser who hoards wealth and eats alone.<\/p>\n\n\n\n

230<\/p>\n\n\n\n

There is nothing more bitter than death;<\/p>\n\n\n\n

yet even death seems sweet when giving is impossible.<\/p>\n\n\n\n

Chapter 24 on Glory <\/strong><\/h3>\n\n\n\n

231<\/p>\n\n\n\n

Give to the poor and become praiseworthy.<\/p>\n\n\n\n

Life offers no greater reward than this.<\/p>\n\n\n\n

232<\/p>\n\n\n\n

Those who expound will always praise<\/p>\n\n\n\n

people who bestow alms on the imploring poor.<\/p>\n\n\n\n

233<\/p>\n\n\n\n

Nothing on Earth is imperishable,<\/p>\n\n\n\n

except exalted glory, which endures forever.<\/p>\n\n\n\n

234<\/p>\n\n\n\n

So great is glory gained by men in this world<\/p>\n\n\n\n

that celestials cease praising ascended sages.<\/p>\n\n\n\n

235<\/p>\n\n\n\n

Loss that is gain and death that is life of<\/p>\n\n\n\n

immortal glory are attained only by the wise.<\/p>\n\n\n\n

236<\/p>\n\n\n\n

If you must be born, be born for glory.<\/p>\n\n\n\n

Those born without it would be better off without birth.<\/p>\n\n\n\n

237<\/p>\n\n\n\n

Why do those whose life is devoid of renown blame enemies<\/p>\n\n\n\n

who hate them, when they have themselves to blame?<\/p>\n\n\n\n

238<\/p>\n\n\n\n

Barren are they and deemed a disgrace by all men on Earth<\/p>\n\n\n\n

who fail to beget the offspring called fame.<\/p>\n\n\n\n

239<\/p>\n\n\n\n

Even flawlessly fruitful lands will lessen their yields<\/p>\n\n\n\n

when forced to support the body of one who lacks illustriousness.<\/p>\n\n\n\n

240<\/p>\n\n\n\n

Those who live without reproach truly live.<\/p>\n\n\n\n

Those who live without renown don\u2019t live at all.<\/p>\n\n\n\n

Section III on The Way of The Renunciate <\/strong><\/h2>\n\n\n\n

Chapter 25 on Possession of Compassion <\/strong><\/h3>\n\n\n\n

241<\/p>\n\n\n\n

Among the wealthy, compassionate men claim the richest wealth,<\/p>\n\n\n\n

for material wealth is possessed even by contemptible men.<\/p>\n\n\n\n

242<\/p>\n\n\n\n

Find and follow the good path, ruled by compassion.<\/p>\n\n\n\n

Of the many ways, that one leads to liberation.<\/p>\n\n\n\n

243<\/p>\n\n\n\n

Those whose hearts are drawn toward mercy<\/p>\n\n\n\n

will never be drawn into the dark and woeful world.<\/p>\n\n\n\n

244<\/p>\n\n\n\n

Kindly ones who lovingly protect all life<\/p>\n\n\n\n

need never dread hurt from the actions of their own life.<\/p>\n\n\n\n

245<\/p>\n\n\n\n

This wide and wind-swept fertile Earth is witness to the truth<\/p>\n\n\n\n

that misery is not for kind-hearted men.<\/p>\n\n\n\n

246<\/p>\n\n\n\n

They say those who act cruelly by forsaking kindness<\/p>\n\n\n\n

must have forgotten what it means to forsake virtue.<\/p>\n\n\n\n

247<\/p>\n\n\n\n

As this world is not for the penniless,<\/p>\n\n\n\n

so is that world not for the pitiless!<\/p>\n\n\n\n

248<\/p>\n\n\n\n

Those without wealth may one day prosper,<\/p>\n\n\n\n

but those without kindness are utterly and incurably poor.<\/p>\n\n\n\n

249<\/p>\n\n\n\n

Practicing charity without compassion is as inconceivable<\/p>\n\n\n\n

as realizing God without clarity of mind.<\/p>\n\n\n\n

250<\/p>\n\n\n\n

Before proceeding against men weaker than yourself,<\/p>\n\n\n\n

ponder when you stood before those more powerful.<\/p>\n\n\n\n

Chapter 26 on Abstaining from Eating Meat <\/strong><\/h3>\n\n\n\n

251<\/p>\n\n\n\n

How can he practice true compassion<\/p>\n\n\n\n

who eats the flesh of an animal to fatten his own flesh?<\/p>\n\n\n\n

252<\/p>\n\n\n\n

Riches cannot be found in the hands of the thriftless,<\/p>\n\n\n\n

nor can compassion be found in the hearts of those who eat meat.<\/p>\n\n\n\n

253<\/p>\n\n\n\n

He who feasts on a creature\u2019s flesh is like he who wields a weapon.<\/p>\n\n\n\n

Goodness is never one with the minds of these two.<\/p>\n\n\n\n

254<\/p>\n\n\n\n

If you ask, \u201cWhat is kindness and what is unkindness?\u201d<\/p>\n\n\n\n

It is not-killing and killing. Thus, eating flesh is never virtuous.<\/p>\n\n\n\n

255<\/p>\n\n\n\n

Life is perpetuated by not eating meat.<\/p>\n\n\n\n

The jaws of Hell close on those who do.<\/p>\n\n\n\n

256<\/p>\n\n\n\n

If the world did not purchase and consume meat,<\/p>\n\n\n\n

no one would slaughter and offer meat for sale.<\/p>\n\n\n\n

257<\/p>\n\n\n\n

When a man realizes that meat is the butchered flesh<\/p>\n\n\n\n

of another creature, he will abstain from eating it.<\/p>\n\n\n\n

258<\/p>\n\n\n\n

Insightful souls who have abandoned the passion to hurt others<\/p>\n\n\n\n

will not feed on flesh that life has abandoned.<\/p>\n\n\n\n

259<\/p>\n\n\n\n

Greater than a thousand ghee offerings consumed in sacrificial<\/p>\n\n\n\n

fires is to not sacrifice and consume any living creature.<\/p>\n\n\n\n

260<\/p>\n\n\n\n

All life will press palms together in prayerful adoration<\/p>\n\n\n\n

of those who refuse to slaughter or savor meat.<\/p>\n\n\n\n

Chapter 27 on Austerity <\/strong><\/h3>\n\n\n\n

261 <\/p>\n\n\n\n

It is the nature of asceticism to patiently endure hardship<\/p>\n\n\n\n

and to not harm living creatures.<\/p>\n\n\n\n

262 <\/p>\n\n\n\n

Austerity belongs to the naturally austere.<\/p>\n\n\n\n

Others may attempt it, but to no avail.<\/p>\n\n\n\n

263 <\/p>\n\n\n\n

Is it because they must provide for renunciates<\/p>\n\n\n\n

that others forget to perform penance?<\/p>\n\n\n\n

264 <\/p>\n\n\n\n

Should he but wish it, an ascetic\u2019s austerities<\/p>\n\n\n\n

will ruin his foes and reward his friends.<\/p>\n\n\n\n

265 <\/p>\n\n\n\n

In this world men do austerities diligently,<\/p>\n\n\n\n

assured of acquiring desires they desire.<\/p>\n\n\n\n

266 <\/p>\n\n\n\n

Men who follow some austerity fulfill their karma.<\/p>\n\n\n\n

All others, ensnared in desires, act in vain.<\/p>\n\n\n\n

267 <\/p>\n\n\n\n

As the intense fire of the furnace refines gold to brilliance, so does<\/p>\n\n\n\n

the burning suffering of austerity purify the soul to resplendence.<\/p>\n\n\n\n

268 <\/p>\n\n\n\n

One who has realized by himself his soul\u2019s Self<\/p>\n\n\n\n

will be worshiped by all other souls.<\/p>\n\n\n\n

269 <\/p>\n\n\n\n

So potent is the power acquired through disciplined self-denial<\/p>\n\n\n\n

that those who attain it may even delay the moment of death.<\/p>\n\n\n\n

270 <\/p>\n\n\n\n

A few people fast and abstain, while most do not.<\/p>\n\n\n\n

Due to this, many suffer deprivation.<\/p>\n\n\n\n

Chapter 28 on Deceptive Conduct <\/strong><\/h3>\n\n\n\n

271 <\/p>\n\n\n\n

A deceiver\u2019s own five elements remain undeceived<\/p>\n\n\n\n

by his double-dealing mind and silently mock him.<\/p>\n\n\n\n

272 <\/p>\n\n\n\n

Of what avail is an outer appearance of saintliness<\/p>\n\n\n\n

if the mind suffers inwardly from knowledge of its iniquity?<\/p>\n\n\n\n

273 <\/p>\n\n\n\n

He who has not attained the power yet wears the garb of saints<\/p>\n\n\n\n

is like a cow that grazes about wearing a tiger\u2019s skin.<\/p>\n\n\n\n

274 <\/p>\n\n\n\n

He who conceals himself beneath holy robes and commits sins<\/p>\n\n\n\n

is like a hunter hiding in the bushes to snare unwary birds.<\/p>\n\n\n\n

275 <\/p>\n\n\n\n

The day will come when those who claim dispassion<\/p>\n\n\n\n

yet act deceitfully exclaim,\u201dAlas! Alas! What have I done?\u201d<\/p>\n\n\n\n

276 <\/p>\n\n\n\n

None is so heartless as he who, without renunciation in his heart,<\/p>\n\n\n\n

poses as a renunciate and lives in pretense.<\/p>\n\n\n\n

277 <\/p>\n\n\n\n

Like the poisonous jequirity bean, with its red and black sides,<\/p>\n\n\n\n

there are outwardly dazzling men whose insides are dark.<\/p>\n\n\n\n

278 <\/p>\n\n\n\n

Many are the men who piously bathe in purifying waters,<\/p>\n\n\n\n

while in their black hearts impure conduct lies concealed.<\/p>\n\n\n\n

279 <\/p>\n\n\n\n

The arrow is straight but cruel; the lute is crooked but sweet.<\/p>\n\n\n\n

Therefore, judge men by their acts, not their appearance.<\/p>\n\n\n\n

280 <\/p>\n\n\n\n

Neither shaven head nor long matted locks are needed,<\/p>\n\n\n\n

provided one casts off conduct condemned by the world.<\/p>\n\n\n\n

Chapter 29 on Avoidance of Fraud <\/strong><\/h3>\n\n\n\n

281<\/p>\n\n\n\n

He who wishes not to be scorned by others<\/p>\n\n\n\n

guards his own mind against the slightest thought of fraud.<\/p>\n\n\n\n

282<\/p>\n\n\n\n

The mere thought of sin is sin. Therefore,<\/p>\n\n\n\n

avoid even the thought of stealing from another.<\/p>\n\n\n\n

283<\/p>\n\n\n\n

A fortune amassed by fraud may appear to prosper<\/p>\n\n\n\n

but will all too soon perish altogether.<\/p>\n\n\n\n

284<\/p>\n\n\n\n

Taking delight in defrauding others yields the fruit<\/p>\n\n\n\n

of undying suffering when those delights ripen.<\/p>\n\n\n\n

285<\/p>\n\n\n\n

Benevolent thoughts and kindly feelings flee from those<\/p>\n\n\n\n

who watch for another\u2019s unwatchfulness to swindle his property.<\/p>\n\n\n\n

286<\/p>\n\n\n\n

Those who walk deceit\u2019s desirous path<\/p>\n\n\n\n

cannot hope to work wisdom\u2019s measured way.<\/p>\n\n\n\n

287<\/p>\n\n\n\n

The dark deceits of fraud cannot be found<\/p>\n\n\n\n

in those who desire the greatness called virtue.<\/p>\n\n\n\n

288<\/p>\n\n\n\n

As righteousness resides in the hearts of the virtuous,<\/p>\n\n\n\n

so does deceit dwell in the hearts of thieves.<\/p>\n\n\n\n

289<\/p>\n\n\n\n

Men who know nothing but deception die a little<\/p>\n\n\n\n

each time they contrive their crooked deeds.<\/p>\n\n\n\n

290<\/p>\n\n\n\n

Even the life in his body will abandon him who cheats others,<\/p>\n\n\n\n

while Heaven itself never forsakes those who are honest.<\/p>\n\n\n\n

Chapter 30 on Truthfulness <\/strong><\/h3>\n\n\n\n

291<\/p>\n\n\n\n

What is truthfulness? It is speaking words<\/p>\n\n\n\n

which are totally free from harmful effects.<\/p>\n\n\n\n

292<\/p>\n\n\n\n

Even falsehood is of the nature of truth<\/p>\n\n\n\n

if it renders good results, free from fault.<\/p>\n\n\n\n

293<\/p>\n\n\n\n

Let one not speak as true what he knows to be false,<\/p>\n\n\n\n

for his conscience will burn him when he has lied.<\/p>\n\n\n\n

294<\/p>\n\n\n\n

One who lives by truth in his own heart<\/p>\n\n\n\n

truly lives in the hearts of all people.<\/p>\n\n\n\n

295<\/p>\n\n\n\n

Those who speak only truth from the heart<\/p>\n\n\n\n

surpass even penitents and philanthropists.<\/p>\n\n\n\n

296<\/p>\n\n\n\n

No prestige surpasses the absence of falsehood;<\/p>\n\n\n\n

all other virtues flow from it effortlessly.<\/p>\n\n\n\n

297<\/p>\n\n\n\n

Not lying, and merely not lying, is beneficial<\/p>\n\n\n\n

for those who cannot or will not practice other virtues.<\/p>\n\n\n\n

298<\/p>\n\n\n\n

Water is sufficient to cleanse the body,<\/p>\n\n\n\n

but truthfulness alone can purify the mind.<\/p>\n\n\n\n

299<\/p>\n\n\n\n

Not all lamps give light.<\/p>\n\n\n\n

The lamp of not-lying is the learned man\u2019s light.<\/p>\n\n\n\n

300<\/p>\n\n\n\n

Among all great truths we have ever beheld,<\/p>\n\n\n\n

not a single one rivals the goodness of telling the truth.<\/p>\n\n\n\n

Chapter 31 on Avoidance of Anger <\/strong><\/h3>\n\n\n\n

301<\/p>\n\n\n\n

It is restraint that restrains rage when it can injure.<\/p>\n\n\n\n

If it cannot harm, what does restraint really matter?<\/p>\n\n\n\n

302<\/p>\n\n\n\n

Wrath is wrong even when it cannot cause injury,<\/p>\n\n\n\n

but when it can, there is nothing more evil.<\/p>\n\n\n\n

303<\/p>\n\n\n\n

Forget anger toward all who have offended you,<\/p>\n\n\n\n

for it gives rise to teeming troubles.<\/p>\n\n\n\n

304<\/p>\n\n\n\n

Anger kills the face\u2019s smile and the heart\u2019s joy.<\/p>\n\n\n\n

Does there exist a greater enemy than one\u2019s own anger?<\/p>\n\n\n\n

305<\/p>\n\n\n\n

If a man be his own guard, let him guard himself against rage.<\/p>\n\n\n\n

Left unguarded, his own wrath will annihilate him.<\/p>\n\n\n\n

306<\/p>\n\n\n\n

Anger\u2019s fire engulfs all who draw near it,<\/p>\n\n\n\n

burning even friends and family who risk rescue.<\/p>\n\n\n\n

307<\/p>\n\n\n\n

As a man trying to strike the ground with his hand can hardly fail,<\/p>\n\n\n\n

just as surely will one who treasures his temper be destroyed.<\/p>\n\n\n\n

308<\/p>\n\n\n\n

Though others inflict wrongs as painful as flaming torches,<\/p>\n\n\n\n

it is good if a man can refrain from inflammatory tantrums.<\/p>\n\n\n\n

309<\/p>\n\n\n\n

If hostile thoughts do not invade his mind,<\/p>\n\n\n\n

all his other thoughts may swiftly manifest.<\/p>\n\n\n\n

310<\/p>\n\n\n\n

As men who have died resemble the dead,<\/p>\n\n\n\n

so men who have renounced rage resemble renunciates.<\/p>\n\n\n\n

Chapter 32 on Avoidance of Injuring Others <\/strong><\/h3>\n\n\n\n

311 <\/p>\n\n\n\n

Even if injuring others would bring princely riches,<\/p>\n\n\n\n

the pure in heart would still avoid it.<\/p>\n\n\n\n

312 <\/p>\n\n\n\n

It is the principle of the pure in heart never to injure others,<\/p>\n\n\n\n

even when they themselves have been hatefully injured.<\/p>\n\n\n\n

313 <\/p>\n\n\n\n

Harming others, even enemies who harmed you unprovoked,<\/p>\n\n\n\n

surely brings incessant sorrow.<\/p>\n\n\n\n

314 <\/p>\n\n\n\n

If you return kindness for injuries received and forget both,<\/p>\n\n\n\n

Those who harmed you will be punished by their own shame.<\/p>\n\n\n\n

315 <\/p>\n\n\n\n

What good is a man\u2019s knowledge unless it prompts him<\/p>\n\n\n\n

to prevent the pain of others as if it were his own pain?<\/p>\n\n\n\n

316 <\/p>\n\n\n\n

Actions that are known to harm oneself<\/p>\n\n\n\n

should never be inflicted upon others.<\/p>\n\n\n\n

317 <\/p>\n\n\n\n

The highest principle is this: never knowingly<\/p>\n\n\n\n

harm anyone at any time in any way.<\/p>\n\n\n\n

318 <\/p>\n\n\n\n

Why does he who knows what injury to his own life is like inflict injury upon other living human beings?<\/p>\n\n\n\n

319 <\/p>\n\n\n\n

If a man visits sorrow on another in the morning,<\/p>\n\n\n\n

sorrow will visit him unbidden in the afternoon.<\/p>\n\n\n\n

320 <\/p>\n\n\n\n

All suffering recoils on the wrongdoer himself. Thus, those<\/p>\n\n\n\n

desiring not to suffer refrain from causing others pain.<\/p>\n\n\n\n

Chapter 33 on Avoidance of Killing <\/strong><\/h3>\n\n\n\n

321 <\/p>\n\n\n\n

What is virtuous conduct? It is never destroying life,<\/p>\n\n\n\n

for killing leads to every other sin.<\/p>\n\n\n\n

322 <\/p>\n\n\n\n

Of all virtues summed by ancient sages, the foremost are to<\/p>\n\n\n\n

share one\u2019s food and to protect all living creatures.<\/p>\n\n\n\n

323 <\/p>\n\n\n\n

Not killing is the first and foremost good.<\/p>\n\n\n\n

The virtue of not lying comes next.<\/p>\n\n\n\n

324 <\/p>\n\n\n\n

What is the good way? It is the path that reflects on<\/p>\n\n\n\n

how it may avoid killing any living creature.<\/p>\n\n\n\n

325 <\/p>\n\n\n\n

Among all who disown the world out of dismay,<\/p>\n\n\n\n

the foremost, dismayed with killing, embrace nonkilling.<\/p>\n\n\n\n

326 <\/p>\n\n\n\n

Life-devouring death will not lay waste the living days<\/p>\n\n\n\n

of one whose code of conduct is to never kill.<\/p>\n\n\n\n

327 <\/p>\n\n\n\n

Refrain from taking precious life from any living being,<\/p>\n\n\n\n

even to save your own life.<\/p>\n\n\n\n

328 <\/p>\n\n\n\n

By sacrifice of life, some gain great wealth and welfare,<\/p>\n\n\n\n

but great men scorn such odious gains.<\/p>\n\n\n\n

329 <\/p>\n\n\n\n

Those whose trade is killing creatures are deemed defiled<\/p>\n\n\n\n

by men who know the defiling nature of being mean.<\/p>\n\n\n\n

330 <\/p>\n\n\n\n

They say that beggars who suffer a depraved life<\/p>\n\n\n\n

in a diseased body once deprived another\u2019s body of its life.<\/p>\n\n\n\n

Chapter 34 on Impermanence of All Things <\/strong><\/h3>\n\n\n\n

331<\/p>\n\n\n\n

There is no baser folly than the infatuation<\/p>\n\n\n\n

that looks upon the ephemeral as if it were everlasting.<\/p>\n\n\n\n

332<\/p>\n\n\n\n

Amassing great wealth is gradual, like the gathering of a theater<\/p>\n\n\n\n

crowd. Its dispersal is sudden, like that same crowd departing.<\/p>\n\n\n\n

333<\/p>\n\n\n\n

Wealth\u2019s nature is to be unenduring.<\/p>\n\n\n\n

Upon acquiring it, quickly do that which is enduring.<\/p>\n\n\n\n

334<\/p>\n\n\n\n

Though it seems a harmless gauge of time, to those who fathom it,<\/p>\n\n\n\n

a day is a saw steadily cutting down the tree of life.<\/p>\n\n\n\n

335<\/p>\n\n\n\n

Do good deeds with a sense of urgency,<\/p>\n\n\n\n

before death\u2019s approaching rattle strangles the tongue.<\/p>\n\n\n\n

336<\/p>\n\n\n\n

What wondrous greatness this world possesses\u2014<\/p>\n\n\n\n

that yesterday a man was, and today he is not.<\/p>\n\n\n\n

337<\/p>\n\n\n\n

Men do not know if they will live another moment,<\/p>\n\n\n\n

yet their thoughts are ten million and more.<\/p>\n\n\n\n

338<\/p>\n\n\n\n

The soul\u2019s attachment to the body is like that of a fledgling,<\/p>\n\n\n\n

which forsakes its empty shell and flies away.<\/p>\n\n\n\n

339<\/p>\n\n\n\n

Death is like falling asleep,<\/p>\n\n\n\n

and birth is like waking from that sleep.<\/p>\n\n\n\n

340<\/p>\n\n\n\n

Not yet settled in a permanent home,<\/p>\n\n\n\n

the soul takes temporary shelter in a body.<\/p>\n\n\n\n

Chapter 35 on Renunciation <\/strong><\/h3>\n\n\n\n

341 <\/p>\n\n\n\n

Whatsoever a man has renounced,<\/p>\n\n\n\n

from the sorrow born of that he has freed himself.<\/p>\n\n\n\n

342 <\/p>\n\n\n\n

The greatest gladness in the world comes after renunciation.<\/p>\n\n\n\n

Let men desiring that rapture renounce early in life.<\/p>\n\n\n\n

343 <\/p>\n\n\n\n

The five senses must be subdued,<\/p>\n\n\n\n

and every desire simultaneously surrendered.<\/p>\n\n\n\n

344 <\/p>\n\n\n\n

The ascetic\u2019s austerity permits not a single possession,<\/p>\n\n\n\n

for possessions draw him back into delusion.<\/p>\n\n\n\n

345 <\/p>\n\n\n\n

What are life\u2019s petty attachments to the man who seeks severance<\/p>\n\n\n\n

from future births, when even his body is a burden?<\/p>\n\n\n\n

346 <\/p>\n\n\n\n

One who slays the conceit that clamors \u201cI\u201d and \u201cmine\u201d<\/p>\n\n\n\n

will reach a realm above the celestials\u2019 world.<\/p>\n\n\n\n

347 <\/p>\n\n\n\n

If one clings to his attachments, refusing to let go,<\/p>\n\n\n\n

sorrows will not let go their grip on him.<\/p>\n\n\n\n

348 <\/p>\n\n\n\n

Those who perfectly renounce attain the highest peak;<\/p>\n\n\n\n

the rest remain ensnared in delusion\u2019s net.<\/p>\n\n\n\n

349 <\/p>\n\n\n\n

Birth ceases when all attachments are severed;<\/p>\n\n\n\n

until then, one only sees life\u2019s impermanence.<\/p>\n\n\n\n

350 <\/p>\n\n\n\n

Attach yourself to Him who is free from all attachments.<\/p>\n\n\n\n

Bind yourself to that bond so all other bonds may be broken.<\/p>\n\n\n\n

Chapter 36 on Knowledge of Truth <\/strong><\/h3>\n\n\n\n

351 <\/p>\n\n\n\n

The muddled mentality that mistakes the unreal for the Real<\/p>\n\n\n\n

is the genesis of woeful births.<\/p>\n\n\n\n

352 <\/p>\n\n\n\n

For those of undimmed perception, free from delusion,<\/p>\n\n\n\n

darkness departs and rapture rushes in.<\/p>\n\n\n\n

353 <\/p>\n\n\n\n

Heaven is nearer than Earth for those who<\/p>\n\n\n\n

dispel all doubt and know the Truth.<\/p>\n\n\n\n

354 <\/p>\n\n\n\n

All knowledge acquired through the five senses is worthless<\/p>\n\n\n\n

to those without knowledge of Truth.<\/p>\n\n\n\n

355 <\/p>\n\n\n\n

In everything of every kind whatsoever,<\/p>\n\n\n\n

wisdom perceives Truth in that thing.<\/p>\n\n\n\n

356 <\/p>\n\n\n\n

Those who find the highest Reality here and now<\/p>\n\n\n\n

follow a path which never comes back to this world.<\/p>\n\n\n\n

357 <\/p>\n\n\n\n

Having thought profoundly and realized fully That which is,<\/p>\n\n\n\n

one need never think of being born again.<\/p>\n\n\n\n

358 <\/p>\n\n\n\n

Wisdom is that rare realization of Perfection\u2019s True Being,<\/p>\n\n\n\n

which banishes forever the folly of rebirth.<\/p>\n\n\n\n

359 <\/p>\n\n\n\n

He who clings to life\u2019s true support clings not to lesser things.<\/p>\n\n\n\n

Sorrows, which destroy by clinging, no longer cling to him.<\/p>\n\n\n\n

360 <\/p>\n\n\n\n

Desire, delusion and indignation\u2014annihilation of these<\/p>\n\n\n\n

three terms is the termination of torment.<\/p>\n\n\n\n

Chapter 37 on Eradication of Desire <\/strong><\/h3>\n\n\n\n

361 <\/p>\n\n\n\n

At all times and to all creatures,<\/p>\n\n\n\n

the seed of ceaseless births is desire.<\/p>\n\n\n\n

362 <\/p>\n\n\n\n

If you must desire, desire freedom from birth.<\/p>\n\n\n\n

That will only come by desiring desirelessness.<\/p>\n\n\n\n

363 <\/p>\n\n\n\n

Here no fortune is as dear as desirelessness;<\/p>\n\n\n\n

and even there, nothing like it can be found.<\/p>\n\n\n\n

364 <\/p>\n\n\n\n

Purity is but freedom from desire,<\/p>\n\n\n\n

and that comes from thirsting after Truth.<\/p>\n\n\n\n

365 <\/p>\n\n\n\n

They say only those who have renounced desire are renunciates. Others, though they have renounced all else, are not.<\/p>\n\n\n\n

366 <\/p>\n\n\n\n

As it is desire, above all else, which deceives a man,<\/p>\n\n\n\n

ascetics rightfully dread it.<\/p>\n\n\n\n

367 <\/p>\n\n\n\n

Desisting from all desire-driven deeds, a renouncer<\/p>\n\n\n\n

finds liberation approaching, just as he desired.<\/p>\n\n\n\n

368 <\/p>\n\n\n\n

He who has no desires has no sorrow.<\/p>\n\n\n\n

But where desire exists, endless sorrows ensue.<\/p>\n\n\n\n

369 <\/p>\n\n\n\n

When desire, sorrow\u2019s sorrow, dies away,<\/p>\n\n\n\n

undying bliss prevails here on Earth.<\/p>\n\n\n\n

370 <\/p>\n\n\n\n

It is the nature of desire never to be fulfilled, but he who utterly<\/p>\n\n\n\n

gives it up is eternally fulfilled at that very moment.<\/p>\n","protected":false},"excerpt":{"rendered":"

Chapters 1 to 38 Translation by Saiva Siddhanta Church By Tiruvalluvar Section One: On Virtue Chapter 1 Praising God  1 \u201cA\u201d is the first and source of all the letters. Even so is God Primordial the first and source of all the world. 2  What has learning profited a man, if it has not led him to worship the Good Feet of Him who is pure knowledge itself? 3 The Supreme dwells within the lotus of the heart. Those who reach His Splendid Feet dwell enduringly within unearthly realms. 4 Draw near the Feet of Him who is free of…<\/p>\n","protected":false},"author":1,"featured_media":239,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_uag_custom_page_level_css":"","footnotes":""},"categories":[10],"tags":[107,27,106,77,29,105,87,86,103,108,104],"class_list":["post-236","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ancients-aints","tag-destiny","tag-god","tag-gratitude","tag-life","tag-love","tag-rain","tag-saiva-siddhanta","tag-saivism","tag-tamil","tag-virtue","tag-wisdom"],"acf":[],"uagb_featured_image_src":{"full":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural.jpg",1150,1162,false],"thumbnail":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-150x150.jpg",150,150,true],"medium":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-297x300.jpg",297,300,true],"medium_large":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-768x776.jpg",720,728,true],"large":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-1013x1024.jpg",720,728,true],"1536x1536":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural.jpg",1150,1162,false],"2048x2048":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural.jpg",1150,1162,false],"post-thumbnail":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-640x360.jpg",640,360,true],"stein-xs":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-320x180.jpg",320,180,true],"stein-sm":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-480x270.jpg",480,270,true],"stein-md":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-640x360.jpg",640,360,true],"stein-lg":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-960x540.jpg",960,540,true],"stein-xl":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-1150x720.jpg",1150,720,true],"stein-2xl":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-1150x900.jpg",1150,900,true],"stein-3xl":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-1150x1080.jpg",1150,1080,true],"stein-square-xs":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-80x80.jpg",80,80,true],"stein-square-sm":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-160x160.jpg",160,160,true],"stein-square-md":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-240x240.jpg",240,240,true],"stein-square-lg":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-320x320.jpg",320,320,true],"stein-square-xl":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-480x480.jpg",480,480,true],"stein-square-2xl":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-640x640.jpg",640,640,true],"stein-square-3xl":["https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-content\/uploads\/2020\/05\/tirukural-720x720.jpg",720,720,true]},"uagb_author_info":{"display_name":"Admin","author_link":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/author\/sbadmin\/"},"uagb_comment_info":0,"uagb_excerpt":"Chapters 1 to 38 Translation by Saiva Siddhanta Church By Tiruvalluvar Section One: On Virtue Chapter 1 Praising God  1 \u201cA\u201d is the first and source of all the letters. Even so is God Primordial the first and source of all the world. 2  What has learning profited a man, if it has not led…","_links":{"self":[{"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/posts\/236","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/comments?post=236"}],"version-history":[{"count":5,"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/posts\/236\/revisions"}],"predecessor-version":[{"id":394,"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/posts\/236\/revisions\/394"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/media\/239"}],"wp:attachment":[{"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/media?parent=236"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/categories?post=236"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.himalayanacademy.com\/saivite-scriptures\/wp-json\/wp\/v2\/tags?post=236"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}