Is Sai Baba Lord Krishna???? True??

[sefroth77]

Hi i'm a avid Follower of The One God Lord Vishnu(Krishna). Swami Srila Prabhupada in the seventies simply rejects Sai Baba and called him a imposter. Ok Swami Prabhupada is a Saint. While Sai Baba claims to be Krishna. Swami Prabhupada says that Sai Baba's names was NOT mention in any of the major Hindu Scriptures. he also says Sai Baba is NOT a Avatar and Swami Prabhupada says the Upcoming Kalki Avatar hasen't arrived yet, I belief this statement. Prabhupada was saying that as long as that Avatar is NOT mention in any scriptures than Sai Baba is NOT God.

 

But after reading the GITA, Krishna says that WHENEVER there's moral decline and the lost of Dharma I will appear again. If you read this statement carefully Krishna can come anytime and anywhere it dosen't mean, it have to be mention in the scriptures right.

 

So Sai Baba could be Krishna come again right?

 

Can anyone give their humple opinions

[Guest guest]

Sai Baba never claimed to be Krishna. I think it was he claimed to be Shiva? Anyone can confirm?

 

 

"If you read this statement carefully Krishna can come anytime and anywhere it dosen't mean, it have to be mention in the scriptures right"

 

Caitanya said it has to be mentioned in scriptures.

[Pankaja_Dasa]

 

Swami Srila Prabhupada in the seventies simply rejects Sai Baba and called him a imposter.

 

 

 

Ok

 

So Sai Baba could be Krishna come again right?

 

 

 

One moment you say you believe Srila Prabhupada, next you reject what he says, what you are saying prabhu /images/graemlins/confused.gif

[Guest guest]

I had visited puttabathi once during Rama navami.

 

at that time he claimed himself as incarnation of Vishnu himself. he also claimed at during thretha yuga he was rama, & during dwarapala yuga he was krishna.

 

haha. soo many people have soo poor knowldge of vedas & sampradayas, that they even dont know the diffrence between god & man. thats why saibaba has huge number of followers.

 

actually DWAITHA IS THE ULTIMATE TRUTH. Following Jagadguru Madhvacharya & Guru Raghavendraswami will lead to lotus feet of Hari. But few realise that.

 

 

[sefroth77]

only the 10 major Avatars are mention. But Krishna can come in any form right as sai baba??

[sefroth77]

But after reading the GITA, Krishna says that WHENEVER there's moral decline and the lost of Dharma I will appear again. If you read this statement carefully Krishna can come anytime and anywhere it dosen't mean, it have to be mention in the scriptures right.

 

Krishna has all the powers to take any form he ones. Even if its NOT mention in any of the scriptures. The word WHENEVER means anytime or anywhere.

Silra Prabhupada is a great saint but he is a Man while Sai Baba claims to be God.

[Pankaja_Dasa]

 

Chapter 4. Transcendental Knowledge

 

 

TEXT 7

 

yada yada hi dharmasya

glanir bhavati bharata

abhyutthanam adharmasya

tadatmanam srjamy aham

 

 

SYNONYMS

 

yada--whenever; yada--wherever; hi--certainly; dharmasya--of religion; glanih--discrepancies; bhavati--manifested, becomes; bharata--O descendant of Bharata; abhyutthanam--predominance; adharmasya--of irreligion; tada--at that time; atmanam--self; srjami--manifest; aham--I.

 

 

TRANSLATION

 

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself.

 

 

PURPORT

 

The word srjami is significant herein. Srjami cannot be used in the sense of creation, because, according to the previous verse, there is no creation of the Lord's form or body, since all of the forms are eternally existent. Therefore, srjami means that the Lord manifests Himself as He is. Although the Lord appears on schedule, namely at the end of the Dvapara-yuga of the twenty-eighth millennium of the eighth Manu in one day of Brahma, still He has no obligation to adhere to such rules and regulations because He is completely free to act in many ways at His will. He therefore appears by His own will whenever there is a predominance of irreligiosity and a disappearance of true religion. Principles of religion are laid down in the Vedas, and any discrepancy in the matter of properly executing the rules of the Vedas makes one irreligious. In the Bhagavatam it is stated that such principles are the laws of the Lord. Only the Lord can manufacture a system of religion. The Vedas are also accepted as originally spoken by the Lord Himself to Brahma, from within his heart. Therefore, the principles of dharma, or religion, are the direct orders of the Supreme Personality of Godhead (dharmam tu saksad bhagavat-pranitam). These principles are clearly indicated throughout the Bhagavad-gita. The purpose of the Vedas is to establish such principles under the order of the Supreme Lord, and the Lord directly orders, at the end of the Gita, <font color="red"> that the highest principle of religion is to surrender unto Him only, and nothing more. </font color> The Vedic principles push one towards complete surrender unto Him; and, whenever such principles are disturbed by the demoniac, the Lord appears. From the Bhagavatam we understand that Lord Buddha is the incarnation of Krsna who appeared when materialism was rampant and materialists were using the pretext of the authority of the Vedas. Although there are certain restrictive rules and regulations regarding animal sacrifice for particular purposes in the Vedas, people of demonic tendency still took to animal sacrifice without reference to the Vedic principles. Lord Buddha appeared to stop this nonsense and to establish the Vedic principles of nonviolence. Therefore each and every avatara, or incarnation of the Lord, has a particular mission, and they are all described in the revealed scriptures. <font color="blue"> No one should be accepted as an avatara unless he is referred to by scriptures. </font color> It is not a fact that the Lord appears only on Indian soil. He can advent Himself anywhere and everywhere, and whenever He desires to appear. In each and every incarnation, He speaks as much about religion as can be understood by the particular people under their particular circumstances. But the mission is the same--to lead people to God consciousness and obedience to the principles of religion. Sometimes He descends personally, and sometimes He sends His bona fide representative in the form of His son, or servant, or Himself in some disguised form.

 

The principles of the Bhagavad-gita were spoken to Arjuna, and, for that matter, to other highly elevated persons, because he was highly advanced compared to ordinary persons in other parts of the world. Two plus two equals four is a mathematical principle that is true both in the beginner's arithmetic class and in the advanced class as well. Still, there are higher and lower mathematics. In all incarnations of the Lord, therefore, the same principles are taught, but they appear to be higher and lower in varied circumstances. The higher principles of religion begin with the acceptance of the four orders and the four statuses of social life, as will be explained later. The whole purpose of the mission of incarnations is to arouse Krsna consciousness everywhere. Such consciousness is manifest and nonmanifest only under different circumstances.

_____________

[Guest guest]

But after reading the GITA, Krishna says that WHENEVER there's moral decline and the lost of Dharma I will appear again

--it is not that because there's irreligion everyone can say "i am krsna, because krsna comes when there's irreligion and now there's irreligion"

 

So Sai Baba could be Krishna come again right?

---prabhupada says also about sai baba that he cannot believe that someone is an avatara only because many say it

 

so the fact is not that i say that i am an avatara and you have to demonstrate that i am not... it is me or my followers that have to demonstrate it!!

 

and, even if someone can say that krsna can come when he wants, 'till now sai baba followers have not demonstrated anything.. only blind faith and fanaticism

[Guest guest]

I had visited puttabathi once during Rama navami.

at that time he claimed himself as incarnation of Vishnu himself. he also claimed at during thretha yuga he was rama, & during dwarapala yuga he was krishna.

 

--he's a big unfortunate rascal

[Guest guest]

Silra Prabhupada is a great saint but he is a Man while Sai Baba claims to be God.

 

a saint knows god or he's not a saint..........

 

and please be intelligent, if i say that i am god, being a very strange thing, it is up to me to demonstrate

 

imagine that i came in front of you and i say that i am the president bush or sonia gandhi... you will laugh or you will search for a demonstration?

 

sai baba has thousand of followers, let them demonstrate that he's god or stop to bother us with that cheater

[brinthan]

I think Sai Baba never claimed that he is god. He claimed that he was Sheradi Sai Baba in the past life. He helps the society a lot. He has a lot of free hospitals, shools and all. And he cures people by the power of Kundalini. He is a good man. I don't think that he has ever claimed that he is God. But the people believe that he is an avatar of God, and worship him. Krishna has told in Gita that the devotee of his devotee is a devotee to him. So, I don't think there's a problem in worshiping Sai Baba. It's their belief. So, I don't think that we should criticize their belief and tell them that they are stupid.

[Guest guest]

Krishna has told in Gita that the devotee of his devotee is a devotee to him.

 

Sai Baba is not a devotee.. who follows him does not follow a devotee and he's not a devotee

 

if people worship him as an avatara and he does not stop them he's a criminal cheater

 

 

[barney]

What criminal cheater? Any penal code in Indian Law that he has contravene? Did he cheat you out of your faith? Did he demand that you pay a certain amount of money only than you can have darshan with him? Come on man tell me.. I am not Krishna's devotee yet I am his devotee and you cannot prove I am not. You are a fool of fools and so is Govindaram. HC's mission is to save the west so be it ans leave Sai Baba out of this forum because he is in India and does not nee to leave India to spread his mission coz his mission grows by itself all over the world. One man's honey is another man's poison so if he is poison to you why talk about him.

[Guest guest]

Rascal.

 

Cheater.

 

 

Good example this. Why come as guest and use foul language? Why a Krishna bhakta has to be a coward?

 

Actually a true bhakta can never be a coward since he will not do wrong things. Only anonymous guests use such language. It is plain and simple cowardice.

 

Atanu

 

 

[Guest guest]

What criminal cheater? Any penal code in Indian Law that he has contravene?

....there were times in india when if one claimed to be god he was put in jail

 

Did he cheat you out of your faith? Did he demand that you pay a certain amount of money only than you can have darshan with him?

...the fact that i am not cheated does not change things

 

I am not Krishna's devotee yet I am his devotee and you cannot prove I am not

...i am not interested in blaspheming you... the fact is that if you want to worship krsna you have to worship him... not someone else

 

You are a fool of fools and so is Govindaram.

...fools with answers... and you are an intelligent man without answers and demonstration of what you say

 

HC's mission is to save the west

....what is HC?

 

he is in India and does not nee to leave India to spread his mission coz his mission grows by itself all over the world.

.... even michael jackson has many fans... it does not demonstrates that he's god

 

One man's honey is another man's poison so if he is poison to you why talk about him.

.... so do not talk... where's the problem?

[Guest guest]

Good example this. Why come as guest and use foul language? Why a Krishna bhakta has to be a coward?

...we are in internet... putting a name Best, Test, Nest or Guest makes no difference.. the fact that you have signed with atanu makes a big difference?

 

Actually a true bhakta can never be a coward since he will not do wrong things

...judge if they're bad or good things demonstating it.. defeat that coward if you can

 

It is plain and simple cowardice

...so it will be very easy to you to answer logically and scripturally and demonstrate that the "coward" is wrong

 

do it

 

>>><<<

[brinthan]

<<he is in India and does not nee to leave India to spread his mission coz his mission grows by itself all over the world.

.... even michael jackson has many fans... it does not demonstrates that he's god>>

 

Sai Baba is not a DANCER. Sai Baba doesn't have FANS, he has DEVOTEES. And no one force anyone to worship him. People who have worshipped him and got blessed tells other people. And other people also worship him. He didn't start a seperate religion. He never said that he wants to create a religion of his own using the Vedic Scriptures. I'm not a devotee of Sai Baba. But I don't think people making fun of other people's belief is a right thing to do.

 

Sai Baba doesn't want to say "I'm not God, Stop worshipping me" because Belief is God, God is Belief" There might be no god, but our mind power. Maybe that mind power makes our prayers come true. Because people believe in Sai Baba and hopes that he is going to give them whatever they need, they get whatever they prayed for. So, I think Sai Baba doesn't want to say "You stupids, Don't believe in me, it's your mind" or blah blah blah. Because some people might not be ready to hear that mind power is what ful fills the prayers IF IN CASE MIND POWER IS EVERYTHING AND THERE'S NO GOD.

 

<<One man's honey is another man's poison so if he is poison to you why talk about him.

.... so do not talk... where's the problem?>>

Then, how about you keep your feathers out of this forum and let the people who doesn't CRITICIZE any people's belief talk??? Read Gita, it tells that if a man criticize other man's belief that is a sin, and everyman should choose the yoga system which suits for them.

[Guest guest]

But I don't think people making fun of other people's belief is a right thing to do.

...you're right... it is a very serious thing

 

Sai Baba doesn't want to say "I'm not God, Stop worshipping me" because Belief is God, God is Belief"

...this is illogic... your mind does not create god, if you could create god you culd also create some money, a car, a new wife, some food... but you can't. Of course with your parameters everyone can be god.

 

Because people believe in Sai Baba and hopes that he is going to give them whatever they need, they get whatever they prayed for

...and they are unfortunate

 

So, I think Sai Baba doesn't want to say "You stupids, Don't believe in me, it's your mind" or blah blah blah.

...because he's a cheater... very simple, who does not say the truth is a cheater

 

Then, how about you keep your feathers out of this forum and let the people who doesn't CRITICIZE any people's belief talk???

...so why you criticize me and my belief that sai baba is a rascal?

 

Read Gita, it tells that if a man criticize other man's belief that is a sin

...cite the verse

 

and everyman should choose the yoga system which suits for them.

...yoga means "union with god" not "cheated by rascals"

 

 

[barney]

Religion is an individual choice and do be a devotee of a divine person is also the right of one's choice. SP is not on divine birth but took the path of brahmacarya to spread the word of Gita to the westeren world. Whereas Sai Baba has a history of divine propagation from his boyhood. Read his life story before making as assumsion. If you are a crussader of Krishna so be it and no one is saying you cannot but you have a bad attitude of call others cheat and rascals and sending back such words back to you is no sin of mine. HC's are the followers of ISCK. Fans and devotees are not the same if you can understand that. As I have said the problem is people like you. Yopu are no different from Osama Bin Laden. He hates the non Muslims while you hate non Krishna devotees.

[Guest guest]

all this to say that you have no demonstrations of what you are believing.. this could be the only way to say that i am wrong, fanatic, bin laden and so on

 

gita says that the biggest problem in the world are false spiritualists, not terrorism... and it is very easy to understand why

[Guest guest]

I guess the conclusion is that Krishna can come down and appear without scirptural basis as you say...

 

But if Prabhupada explicitly named Sai Baba as NOT Krishna, then obviously he is not even one of the ones not backed up by scripture...

 

Did Prabhupada also say Sai Baba was not incarnation of Shiva? If not, then he may still be a Shiva incarnation...

 

but thats mental speculation...

[barney]

Name the false spiritulist and tell why they are false. As far as millions of followers including me find no fault in spiritualist like Sawmi Ragavendra, Saint Ramakrishna Paramamsa, Saint Ramalingam, Shiridi Sai and Sai Baba are saints who have awaken the spiritual awareness among millions of followers. These saints have given hope and faith to millions followers in their religion. Tell me what false do you find in them. Even the south Indian Saint Thiruvalluvar has instiled spiritual values in his book called the Thirukural. Did even try to read it?

 

PART I. VIRTUE - Introduction

Chapter. 1 - The Praise of God

Kural-1

A, as its first of letters, every speech maintains;

The "Primal Deity" is first through all the world's domains.

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

Kural-2

No fruit have men of all their studied lore,

Save they the 'Purely Wise One's' feet adore.

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

Kural-3

His feet, 'Who o'er the full-blown flower hath past,' who gain

In bliss long time shall dwell above this earthly plain.

They who are united to the glorious feet of Him who occupies swiftly the flower of the mind, shall flourish in the highest of worlds (heaven).

Kural-4

His foot, 'Whom want affects not, irks not grief,' who gain

Shall not, through every time, of any woes complain.

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

Kural-5

The men, who on the 'King's' true praised delight to dwell,

Affects not them the fruit of deeds done ill or well.

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

Kural-6

Long live they blest, who 've stood in path from falsehood freed;

His, 'Who quenched lusts that from the sense-gates five proceed'.

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

Kural-7

Unless His foot, 'to Whom none can compare,' men gain,

'Tis hard for mind to find relief from anxious pain.

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

Kural-8

Unless His feet 'the Sea of Good, the Fair and Bountiful,' men gain,

'Tis hard the further bank of being's changeful sea to attain.

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.

Kural-9

Before His foot, 'the Eight-fold Excellence,' with unbent head,

Who stands, like palsied sense, is to all living functions dead.

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.

Kural-10

They swim the sea of births, the 'Monarch's' foot who gain;

None others reach the shore of being's mighty main.

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

 

PART I. VIRTUE - Introduction

Chapter. 2. The Excellence of Rain

Kural-11

The world its course maintains through life that rain unfailing gives;

Thus rain is known the true ambrosial food of all that lives.

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

Kural-12

The rain makes pleasant food for eaters rise;

As food itself, thirst-quenching draught supplies.

Rain produces good food, and is itself food.

Kural-13

If clouds, that promised rain, deceive, and in the sky remain,

Famine, sore torment, stalks o'er earth's vast ocean-girdled plain.

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

Kural-14

If clouds their wealth of waters fail on earth to pour,

The ploughers plough with oxen's sturdy team no more.

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

Kural-15

'Tis rain works all: it ruin spreads, then timely aid supplies;

As, in the happy days before, it bids the ruined rise.

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

Kural-16

If from the clouds no drops of rain are shed.

'Tis rare to see green herb lift up its head.

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

Kural-17

If clouds restrain their gifts and grant no rain,

The treasures fail in ocean's wide domain.

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).

Kural-18

If heaven grow dry, with feast and offering never more,

Will men on earth the heavenly ones adore.

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

Kural-19

If heaven its watery treasures ceases to dispense,

Through the wide world cease gifts, and deeds of 'penitence'.

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

Kural-20

When water fails, functions of nature cease, you say;

Thus when rain fails, no men can walk in 'duty's ordered way'.

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.

PART I. VIRTUE - Introduction

Chapter. 3. The Greatness of Ascetics

Kural-21

The settled rule of every code requires, as highest good,

Their greatness who, renouncing all, true to their rule have stood.

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.

Kural-22

As counting those that from the earth have passed away,

'Tis vain attempt the might of holy men to say.

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

Kural-23

Their greatness earth transcends, who, way of both worlds weighed,

In this world take their stand, in virtue's robe arrayed.

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).

Kural-24

He, who with firmness, curb the five restrains,

Is seed for soil of yonder happy plains.

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

Kural-25

Their might who have destroyed 'the five', shall soothly tell

Indra, the lord of those in heaven's wide realms that dwell.

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.

Kural-26

Things hard in the doing will great men do;

Things hard in the doing the mean eschew.

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

Kural-27

Taste, light, touch, sound, and smell: who knows the way

Of all the five,- the world submissive owns his sway.

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

Kural-28

The might of men whose word is never vain,

The 'secret word' shall to the earth proclaim.

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

Kural-29

The wrath 'tis hard e'en for an instant to endure,

Of those who virtue's hill have scaled, and stand secure.

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

Kural-30

Towards all that breathe, with seemly graciousness adorned they live;

And thus to virtue's sons the name of 'Anthanar' men give,

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

PART I. VIRTUE - Introduction

Chapter. 4. Assertion of the Strength of Virtue

Kural-31

It yields distinction, yields prosperity; what gain

Greater than virtue can a living man obtain?

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

Kural-32

No greater gain than virtue aught can cause;

No greater loss than life oblivious of her laws.

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.

Kural-33

To finish virtue's work with ceaseless effort strive,

What way thou may'st, where'er thou see'st the work may thrive.

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

Kural-34

Spotless be thou in mind! This only merits virtue's name;

All else, mere pomp of idle sound, no real worth can claim.

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

Kural-35

'Tis virtue when, his footsteps sliding not through envy, wrath,

Lust, evil speech-these four, man onwards moves in ordered path.

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

Kural-36

Do deeds of virtue now. Say not, 'To-morrow we'll be wise';

Thus, when thou diest, shalt thou find a help that never dies.

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

Kural-37

Needs not in words to dwell on virtue's fruits: compare

The man in litter borne with them that toiling bear!

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.

Kural-38

If no day passing idly, good to do each day you toil,

A stone it will be to block the way of future days of moil.

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.

Kural-39

What from virtue floweth, yieldeth dear delight;

All else extern, is void of glory's light.

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

Kural-40

'Virtue' sums the things that should be done;

'Vice' sums the things that man should shun.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 5. Domestic Life

Kural-41

The men of household virtue, firm in way of good, sustain

The other orders three that rule professed maintain.

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

Kural-42

To anchorites, to indigent, to those who've passed away,

The man for household virtue famed is needful held and stay.

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

Kural-43

The manes, God, guests kindred, self, in due degree,

These five to cherish well is chiefest charity.

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.

Kural-44

Who shares his meal with other, while all guilt he shuns,

His virtuous line unbroken though the ages runs.

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

Kural-45

If love and virtue in the household reign,

This is of life the perfect grace and gain.

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

Kural-46

If man in active household life a virtuous soul retain,

What fruit from other modes of virtue can he gain?

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

Kural-47

In nature's way who spends his calm domestic days,

'Mid all that strive for virtue's crown hath foremost place.

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

Kural-48

Others it sets upon their way, itself from virtue ne'er declines;

Than stern ascetics' pains such life domestic brighter shines.

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

Kural-49

The life domestic rightly bears true virtue's name;

That other too, if blameless found, due praise may claim.

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

Kural-50

Who shares domestic life, by household virtues graced,

Shall, mid the Gods, in heaven who dwell, be placed.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 6. The Goodness of the Help to Domestic Life

Kural-51

As doth the house beseem, she shows her wifely dignity;

As doth her husband's wealth befit, she spends: help - meet is she.

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

Kural-52

If household excellence be wanting in the wife,

Howe'er with splendour lived, all worthless is the life.

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

Kural-53

There is no lack within the house, where wife in worth excels,

There is no luck within the house, where wife dishonoured dwells.

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

Kural-54

If woman might of chastity retain,

What choicer treasure doth the world contain?

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

Kural-55

No God adoring, low she bends before her lord;

Then rising, serves: the rain falls instant at her word!

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

Kural-56

Who guards herself, for husband's comfort cares, her household's fame,

In perfect wise with sleepless soul preserves, -give her a woman's name.

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

Kural-57

Of what avail is watch and ward?

Honour's woman's safest guard.

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

Kural-58

If wife be wholly true to him who gained her as his bride,

Great glory gains she in the world where gods bliss abide.

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

Kural-59

Who have not spouses that in virtue's praise delight,

They lion-like can never walk in scorner's sight.

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

Kural-60

The house's 'blessing', men pronounce the house-wife excellent;

The gain of blessed children is its goodly ornament.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 7. The Obtaining of Sons

Kural-61

Of all that men acquire, we know not any greater gain,

Than that which by the birth of learned children men obtain.

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

Kural-62

Who children gain, that none reproach, of virtuous worth,

No evils touch them, through the sev'n-fold maze of birth.

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

Kural-63

'Man's children are his fortune,' say the wise;

From each one's deeds his varied fortunes rise.

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

Kural-64

Than God's ambrosia sweeter far the food before men laid,

In which the little hands of children of their own have play'd.

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

Kural-65

To patent sweet the touch of children dear;

Their voice is sweetest music to his ear.

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

Kural-66

'The pipe is sweet,' 'the lute is sweet,' by them't will be averred,

Who music of their infants' lisping lips have never heard.

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

Kural-67

Sire greatest boon on son confers, who makes him meet,

In councils of the wise to fill the highest seat.

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

Kural-68

Their children's wisdom greater than their own confessed,

Through the wide world is sweet to every human breast.

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

Kural-69

When mother hears him named 'fulfill'd of wisdom's lore,'

Far greater joy she feels, than when her son she bore.

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

Kural-70

To sire, what best requital can by grateful child be done?

To make men say, 'What merit gained the father such a son?'

(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.

PART I. VIRTUE - Domestic Virtue

Chapter. 8. The Possession of Love

Kural-71

And is there bar that can even love restrain?

The tiny tear shall make the lover's secret plain.

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

Kural-72

The loveless to themselves belong alone;

The loving men are others' to the very bone.

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

Kural-73

Of precious soul with body's flesh and bone,

The union yields one fruit, the life of love alone.

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).

Kural-74

From love fond yearning springs for union sweet of minds;

And that the bond of rare excelling friendship binds.

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

Kural-75

Sweetness on earth and rarest bliss above,

These are the fruits of tranquil life of love.

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.

Kural-76

The unwise deem love virtue only can sustain,

It also helps the man who evil would restrain.

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

Kural-77

As sun's fierce ray dries up the boneless things,

So loveless beings virtue's power to nothing brings.

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.

Kural-78

The loveless soul, the very joys of life may know,

When flowers, in barren soil, on sapless trees, shall blow.

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

Kural-79

Though every outward part complete, the body's fitly framed;

What good, when soul within, of love devoid, lies halt and maimed?

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

Kural-80

Bodies of loveless men are bony framework clad with skin;

Then is the body seat of life, when love resides within.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 9. Cherishing Guests

Kural-81

All household cares and course of daily life have this in view.

Guests to receive with courtesy, and kindly acts to do.

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

Kural-82

Though food of immortality should crown the board,

Feasting alone, the guests without unfed, is thing abhorred.

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

Kural-83

Each day he tends the coming guest with kindly care;

Painless, unfailing plenty shall his household share.

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

Kural-84

With smiling face he entertains each virtuous guest,

'Fortune' with gladsome mind shall in his dwelling rest.

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

Kural-85

Who first regales his guest, and then himself supplies,

O'er all his fields, unsown, shall plenteous harvests rise.

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

Kural-86

The guest arrived he tends, the coming guest expects to see;

To those in heavenly homes that dwell a welcome guest is he.

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.

Kural-87

To reckon up the fruit of kindly deeds were all in vain;

Their worth is as the worth of guests you entertain.

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

Kural-88

With pain they guard their stores, yet 'All forlorn are we,' they'll cry,

Who cherish not their guests, nor kindly help supply.

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."

Kural-89

To turn from guests is penury, though worldly goods abound;

'Tis senseless folly, only with the senseless found.

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

Kural-90

The flower of 'Anicha' withers away, If you do but its fragrance inhale;

If the face of the host cold welcome convey, The guest's heart within him will fail.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 10. The Utterance of Pleasant Words

Kural-91

Pleasant words are words with all pervading love that burn;

Words from his guileless mouth who can the very truth discern.

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

Kural-92

A pleasant word with beaming smile,s preferred,

Even to gifts with liberal heart conferred.

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

Kural-93

With brightly beaming smile, and kindly light of loving eye,

And heart sincere, to utter pleasant words is charity.

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

Kural-94

The men of pleasant speech that gladness breathe around,

Through indigence shall never sorrow's prey be found.

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

Kural-95

Humility with pleasant speech to man on earth,

Is choice adornment; all besides is nothing worth.

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

Kural-96

Who seeks out good, words from his lips of sweetness flow;

In him the power of vice declines, and virtues grow.

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

Kural-97

The words of sterling sense, to rule of right that strict adhere,

To virtuous action prompting, blessings yield in every sphere.

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

Kural-98

Sweet kindly words, from meanness free, delight of heart,

In world to come and in this world impart.

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

Kural-99

Who sees the pleasure kindly speech affords,

Why makes he use of harsh, repellant words?

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

Kural-100

When pleasant words are easy, bitter words to use,

Is, leaving sweet ripe fruit, the sour unripe to choose.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 11. The Knowledge of Benefits Conferred: Gratitude

Kural-101

Assistance given by those who ne'er received our aid,

Is debt by gift of heaven and earth but poorly paid.

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

Kural-102

A timely benefit, -though thing of little worth,

The gift itself, -in excellence transcends the earth.

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

Kural-103

Kindness shown by those who weigh not what the return may be:

When you ponder right its merit, 'Tis vaster than the sea.

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

Kural-104

Each benefit to those of actions' fruit who rightly deem,

Though small as millet-seed, as palm-tree vast will seem.

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.

Kural-105

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.

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

Kural-106

Kindness of men of stainless soul remember evermore!

Forsake thou never friends who were thy stay in sorrow sore!

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

Kural-107

Through all seven worlds, in seven-fold birth, Remains in mem'ry of the wise.

Friendship of those who wiped on earth, The tears of sorrow from their eyes.

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

Kural-108

'Tis never good to let the thought of good things done thee pass away;

Of things not good, 'tis good to rid thy memory that very day.

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).

Kural-109

Effaced straightway is deadliest injury,

By thought of one kind act in days gone by.

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

Kural-110

Who every good have killed, may yet destruction flee;

Who 'benefit' has killed, that man shall ne'er 'scape free!

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

PART I. VIRTUE - Domestic Virtue

Chapter. 12. Impartiality

Kural-111

If justice, failing not, its quality maintain,

Giving to each his due, -'tis man's one highest gain.

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.

Kural-112

The just man's wealth unwasting shall endure,

And to his race a lasting joy ensure.

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

Kural-113

Though only good it seem to give, yet gain

By wrong acquired, not e'en one day retain!

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

Kural-114

Who just or unjust lived shall soon appear:

By each one's offspring shall the truth be clear.

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

Kural-115

The gain and loss in life are not mere accident;

Just mind inflexible is sages' ornament.

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

Kural-116

If, right deserting, heart to evil turn,

Let man impending ruin's sign discern!

Let him whose mind departing from equity commits sin well consider thus within himself, "I shall perish."

Kural-117

The man who justly lives, tenacious of the right,

In low estate is never low to wise man's sight.

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

Kural-118

To stand, like balance-rod that level hangs and rightly weighs,

With calm unbiassed equity of soul, is sages' praise.

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

Kural-119

Inflexibility in word is righteousness,

If men inflexibility of soul possess.

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

Kural-120

As thriving trader is the trader known,

Who guards another's interests as his own.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 13. The Possession of Self-restraint

Kural-121

Control of self does man conduct to bliss th' immortals share;

Indulgence leads to deepest night, and leaves him there.

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

Kural-122

Guard thou as wealth the power of self-control;

Than this no greater gain to living soul!

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

Kural-123

If versed in wisdom's lore by virtue's law you self restrain.

Your self-repression known will yield you glory's gain.

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.

Kural-124

In his station, all unswerving, if man self subdue,

Greater he than mountain proudly rising to the view.

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

Kural-125

To all humility is goodly grace; but chief to them

With fortune blessed, -'tis fortune's diadem.

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

Kural-126

Like tortoise, who the five restrains

In one, through seven world bliss obtains.

Should one throughout a single birth, like a tortoise keep in his five senses, the fruit of it will prove a safe-guard to him throughout the seven-fold births.

Kural-127

Whate'er they fail to guard, o'er lips men guard should keep;

If not, through fault of tongue, they bitter tears shall weep.

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

Kural-128

Though some small gain of good it seem to bring,

The evil word is parent still of evil thing.

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

Kural-129

In flesh by fire inflamed, nature may thoroughly heal the sore;

In soul by tongue inflamed, the ulcer healeth never more.

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

Kural-130

Who learns restraint, and guards his soul from wrath,

Virtue, a timely aid, attends his path.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 14. The Possession of Decorum

Kural-131

'Decorum' gives especial excellence; with greater care

'Decorum' should men guard than life, which all men share.

Propriety of conduct leads to eminence, it should therefore be preserved more carefully than life.

Kural-132

Searching, duly watching, learning, 'decorum' still we find;

Man's only aid; toiling, guard thou this with watchful mind.

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.

Kural-133

'Decorum's' true nobility on earth;

'Indecorum's' issue is ignoble birth.

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

Kural-134

Though he forget, the Brahman may regain his Vedic lore;

Failing in 'decorum due,' birthright's gone for evermore.

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

Kural-135

The envious soul in life no rich increase of blessing gains,

So man of 'due decorum' void no dignity obtains.

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

Kural-136

The strong of soul no jot abate of 'strict decorum's' laws,

Knowing that 'due decorum's' breach foulest disgrace will cause.

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.

Kural-137

'Tis source of dignity when 'true decorum' is preserved;

Who break 'decorum's' rules endure e'en censures undeserved.

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

Kural-138

'Decorum true' observed a seed of good will be;

'Decorum's breach' will sorrow yield eternally.

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

Kural-139

It cannot be that they who 'strict decorum's' law fulfil,

E'en in forgetful mood, should utter words of ill.

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

Kural-140

Who know not with the world in harmony to dwell,

May many things have learned, but nothing well.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 15. Not coveting another's Wife

Kural-141

Who laws of virtue and possession's rights have known,

Indulge no foolish love of her by right another's own.

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.

Kural-142

No fools, of all that stand from virtue's pale shut out,

Like those who longing lurk their neighbour's gate without.

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

Kural-143

They're numbered with the dead, e'en while they live, -how otherwise?

With wife of sure confiding friend who evil things devise.

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

Kural-144

How great soe'er they be, what gain have they of life,

Who, not a whit reflecting, seek a neighbour's wife.

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

Kural-145

'Mere triflel' saying thus, invades the home, so he ensures.

A gain of guilt that deathless aye endures.

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

Kural-146

Who home ivades, from him pass nevermore,

Hatred and sin, fear, foul disgrace; these four.

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

Kural-147

Who sees the wife, another's own, with no desiring eye

In sure domestic bliss he dwelleth ever virtuously.

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.

Kural-148

Manly excellence, that looks not on another's wife,

Is not virtue merely, 'tis full 'propriety' of life.

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

Kural-149

Who 're good indeed, on earth begirt by ocean's gruesome tide?

The men who touch not her that is another's bride.

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.

Kural-150

Though virtue's bounds he pass, and evil deeds hath wrought;

At least, 'tis good if neighbour's wife he covet not.

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.

PART I. VIRTUE - Domestic Virtue

Chapter. 16. The Possession of Patience, Forbearance

Kural-151

As earth bears up the men who delve into her breast,

To bear with scornful men of virtues is the best.

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

Kural-152

Forgiving trespasses is good always;

Forgetting them hath even higher praise;

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

Kural-153

The sorest poverty is bidding guest unfed depart;

The mightiest might to bear with men of foolish heart.

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

Kural-154

Seek'st thou honour never tarnished to retain;

So must thou patience, guarding evermore, maintain.

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

Kural-155

Who wreak their wrath as worthless are despised;

Who patiently forbear as gold are prized.

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

Kural-156

Who wreak their wrath have pleasure for a day;

Who bear have praise till earth shall pass away.

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

Kural-157

Though others work thee ill, thus shalt thou blessing reap;

Grieve for their sin, thyself from vicious action keep!

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.

Kural-158

With overweening pride when men with injuries assail,

By thine own righteous dealing shalt thou mightily prevail.

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

Kural-159

They who transgressors' evil words endure

With patience, are as stern ascetics pure.

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

Kural-160

Though 'great' we deem the men that fast and suffer pain,

Who others' bitter words endure, the foremost place obtain.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 17. Not Envying

Kural-161

As 'strict decorum's' laws, that all men bind,

Let each regard unenvying grace of mind.

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

Kural-162

If man can learn to envy none on earth,

'Tis richest gift, -beyond compare its worth.

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

Kural-163

Nor wealth nor virtue does that man desire 'tis plain,

Whom others' wealth delights not, feeling envious pain.

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

Kural-164

The wise through envy break not virtue's laws,

Knowing ill-deeds of foul disgrace the cause.

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

Kural-165

Envy they have within! Enough to seat their fate!

Though foemen fail, envy can ruin consummate.

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

Kural-166

Who scans good gifts to others given with envious eye,

His kin, with none to clothe or feed them, surely die.

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

Kural-167

From envious man good fortune's goddess turns away,

Grudging him good, and points him out misfortune's prey.

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

Kural-168

Envy, embodied ill, incomparable bane,

Good fortune slays, and soul consigns to fiery pain.

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

Kural-169

To men of envious heart, when comes increase of joy,

Or loss to blameless men, the 'why' will thoughtful hearts employ.

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

Kural-170

No envious men to large and full felicity attain;

No men from envy free have failed a sure increase to gain.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 18. Not Coveting

Kural-171

With soul unjust to covet others' well-earned store,

Brings ruin to the home, to evil opes the door.

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

Kural-172

Through lust of gain, no deeds that retribution bring,

Do they, who shrink with shame from every unjust thing.

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

Kural-173

No deeds of ill, misled by base desire,

Do they, whose souls to other joys aspire.

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

Kural-174

Men who have conquered sense, with sight from sordid vision freed,

Desire not other's goods, e'en in the hour of sorest need.

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."

Kural-175

What gain, though lore refined of amplest reach he learn,

His acts towards all mankind if covetous desire to folly turn?

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

Kural-176

Though, grace desiring, he in virtue's way stand strong,

He's lost who wealth desires, and ponders deeds of wrong.

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.

Kural-177

Seek not increase by greed of gain acquired;

That fruit matured yields never good desired.

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

Kural-178

What saves prosperity from swift decline?

Absence of lust to make another's cherished riches thine!

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

Kural-179

Good fortune draws anigh in helpful time of need,

To him who, schooled in virtue, guards his soul from greed.

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.

Kural-180

From thoughtless lust of other's goods springs fatal ill,

Greatness of soul that covets not shall triumph still.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 19. Not Backbiting

Kural-181

Though virtuous words his lips speak not, and all his deeds are ill.

If neighbour he defame not, there's good within him still.

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."

Kural-182

Than he who virtue scorns, and evil deeds performs, more vile,

Is he that slanders friend, then meets him with false smile.

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.

Kural-183

'Tis greater gain of virtuous good for man to die,

Than live to slander absent friend, and falsely praise when nigh.

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

Kural-184

In presence though unkindly words you speak, say not

In absence words whose ill result exceeds your thought.

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

Kural-185

The slanderous meanness that an absent friend defames,

'This man in words owns virtue, not in heart,' proclaims.

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

Kural-186

Who on his neighbours' sins delights to dwell,

The story of his sins, culled out with care, the world will tell.

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

Kural-187

With friendly art who know not pleasant words to say,

Speak words that sever hearts, and drive choice friends away.

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

Kural-188

Whose nature bids them faults of closest friends proclaim

What mercy will they show to other men's good name?

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

Kural-189

'Tis charity, I ween, that makes the earth sustain their load.

Who, neighbours' absence watching, tales or slander tell abroad.

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

Kural-190

If each his own, as neighbours' faults would scan,

Could any evil hap to living man?

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

PART I. VIRTUE - Domestic Virtue

Chapter. 20. The Not Speaking Profitless Words

Kural-191

Words without sense, while chafe the wise,

Who babbles, him will all despise.

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

Kural-192

Words without sense, where many wise men hear, to pour

Than deeds to friends ungracious done offendeth more.

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

Kural-193

Diffusive speech of useless words proclaims

A man who never righteous wisdom gains.

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

Kural-194

Unmeaning, worthless words, said to the multitude,

To none delight afford, and sever men from good.

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

Kural-195

Gone are both fame and boasted excellence,

When men of worth speak of words devoid of sense.

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

Kural-196

Who makes display of idle words' inanity,

Call him not man, -chaff of humanity!

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

Kural-197

Let those who list speak things that no delight afford,

'Tis good for men of worth to speak no idle word.

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

Kural-198

The wise who weigh the worth of every utterance,

Speak none but words of deep significance.

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

Kural-199

The men of vision pure, from wildering folly free,

Not e'en in thoughtless hour, speak words of vanity.

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

Kural-200

If speak you will, speak words that fruit afford,

If speak you will, speak never fruitless word.

Speak what is useful, and speak not useless words.

PART I. VIRTUE - Domestic Virtue

Chapter. 21. Dread of Evil Deeds

Kural-201

With sinful act men cease to feel the dread of ill within,

The excellent will dread the wanton pride of cherished sin.

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

Kural-202

Since evils new from evils ever grow,

Evil than fire works out more dreaded woe.

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

Kural-203

Even to those that hate make no return of ill;

So shalt thou wisdom's highest law, 'tis said, fulfil.

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

Kural-204

Though good thy soul forget, plot not thy neighbour's fall,

Thy plans shall 'virtue's Power' by ruin to thyself forestall.

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

Kural-205

Make not thy poverty a plea for ill;

Thy evil deeds will make thee poorer still.

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

Kural-206

What ranks as evil spare to do, if thou would'st shun

Affliction sore through ill to thee by others done.

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

Kural-207

From every enmity incurred there is to 'scape, a way;

The wrath of evil deeds will dog men's steps, and slay.

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

Kural-208

Man's shadow dogs his steps where'er he wends;

Destruction thus on sinful deeds attends.

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

Kural-209

Beware, if to thyself thyself is dear,

Lest thou to aught that ranks as ill draw near!

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

Kural-210

The man, to devious way of sin that never turned aside,

From ruin rests secure, whatever ills betide.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 22. The knowledge of what is Befitting a Man's Position

Kural-211

Duty demands no recompense; to clouds of heaven,

By men on earth, what answering gift is given?

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

Kural-212

The worthy say, when wealth rewards their toil-spent hours,

For uses of beneficence alone 'tis ours.

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

Kural-213

To 'due beneficence' no equal good we know,

Amid the happy gods, or in this world below.

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

Kural-214

Who knows what's human life's befitting grace,

He lives; the rest 'mongst dead men have their place.

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

Kural-215

The wealth of men who love the 'fitting way,' the truly wise,

Is as when water fills the lake that village needs supplies.

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.

Kural-216

A tree that fruits in th' hamlet's central mart,

Is wealth that falls to men of liberal heart.

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.

Kural-217

Unfailing tree that healing balm distils from every part,

Is ample wealth that falls to him of large and noble heart.

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.

Kural-218

E'en when resources fall, they weary not of 'kindness due,'-

They to whom Duty's self appears in vision true.

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

Kural-219

The kindly-hearted man is poor in this alone,

When power of doing deeds of goodness he finds none.

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

Kural-220

Though by 'beneficence,' the loss of all should come,

'Twere meet man sold himself, and bought it with the sum.

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

PART I. VIRTUE - Domestic Virtue

Chapter. 23. Giving

Kural-221

Call that a gift to needy men thou dost dispense,

All else is void of good, seeking for recompense.

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

Kural-222

Though men declare it heavenward path, yet to receive is ill;

Though upper heaven were not, to give is virtue still.

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.

Kural-223

'I've nought' is ne'er the high-born man's reply;

He gives to those who raise themselves that cry.

(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.

Kural-224

The suppliants' cry for aid yields scant delight,

Until you see his face with grateful gladness bright.

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

Kural-225

'Mid devotees they're great who hunger's pangs sustain,

Who hunger's pangs relieve a higher merit gain.

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).

Kural-226

Let man relieve the wasting hunger men endure;

For treasure gained thus finds he treasure-house secure.

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

Kural-227

Whose soul delights with hungry men to share his meal,

The hand of hunger's sickness sore shall never feel.

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

Kural-228

Delight of glad'ning human hearts with gifts do they not know.

Men of unpitying eye, who hoard their wealth and lose it so?

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

Kural-229

They keep their garners full, for self alone the board they spread;-

'Tis greater pain, be sure, than begging daily bread!

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

Kural-230

'Tis bitter pain to die, 'Tis worse to live.

For him who nothing finds to give!

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

PART I. VIRTUE - Domestic Virtue

Chapter. 24. Renown

Kural-231

See that thy life the praise of generous gifts obtain;

Save this for living man exists no real gain.

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

Kural-232

The speech of all that speak agrees to crown

The men that give to those that ask, with fair renown.

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

Kural-233

Save praise alone that soars on high,

Nought lives on earth that shall not die.

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

Kural-234

If men do virtuous deeds by world-wide ample glory crowned,

The heavens will cease to laud the sage for other gifts renowned.

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.

Kural-235

Loss that is gain, and death of life's true bliss fulfilled,

Are fruits which only wisdom rare can yield.

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.

Kural-236

If man you walk the stage, appear adorned with glory's grace;

Save glorious you can shine, 'twere better hide your face.

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.

Kural-237

If you your days will spend devoid of goodly fame,

When men despise, why blame them? You've yourself to blame.

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

Kural-238

Fame is virtue's child, they say; if, then,

You childless live, you live the scorn of men.

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

Kural-239

The blameless fruits of fields' increase will dwindle down,

If earth the burthen bear of men without renown.

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

Kural-240

Who live without reproach, them living men we deem;

Who live without renown, live not, though living men they seem.

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

PART I. VIRTUE - Ascetic Virtue

Chapter. 25. The Possession of Benevolence

Kural-241

Wealth 'mid wealth is wealth 'kindliness';

Wealth of goods the vilest too possess.

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

Kural-242

The law of 'grace' fulfil, by methods good due trial made,

Though many systems you explore, this is your only aid.

(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.)

Kural-243

They in whose breast a 'gracious kindliness' resides,

See not the gruesome world, where darkness drear abides.

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

Kural-244

Who for undying souls of men provides with gracious zeal,

In his own soul the dreaded guilt of sin shall never feel.

(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)

Kural-245

The teeming earth's vast realm, round which the wild winds blow,

Is witness, men of 'grace' no woeful want shall know.

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

Kural-246

Gain of true wealth oblivious they eschew,

Who 'grace' forsake, and graceless actions do.

(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.)

Kural-247

As to impoverished men this present world is not;

The 'graceless' in you world have neither part nor lot.

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

Kural-248

Who lose the flower of wealth, when seasons change, again may bloom;

Who lose 'benevolence', lose all; nothing can change their doom.

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.

Kural-249

When souls unwise true wisdom's mystic vision see,

The 'graceless' man may work true works of charity.

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.

Kural-250

When weaker men you front with threat'ning brow,

Think how you felt in presence of some stronger foe.

When a man is about to rush upon those who are weaker than himself, let him

[Guest guest]

Did Prabhupada also say Sai Baba was not incarnation of Shiva? If not, then he may still be a Shiva incarnation...

...prabhupada said that he's a cheater (as is a cheater anyone who says that he's god and that humans are god)... so no need to list all the saints and manifestations of god to compare them with say bubu

[Guest guest]

 

Name the false spiritulist and tell why they are false.

...the first symptom is when they say that they are god, or when they accept to be called god... the second one is when they say that everyone's god

 

Tell me what false do you find in them

...i do not know all the persons you have listed and i have not given any judgement on people that i do not know... so why are you asking it to me? and why are you asking to me to give an opinion about Thiruvalluvar?

[Guest guest]

why give opinions on anyone claiming to be god without support of scripture??!?!?#

 

i have respect for those who tried to unite religions...like bhakta kabir...but then he never said he was god...he tried to folow the vedas...obviously it is still best to follow bona fide parampara...but Kabir did do many good things for spirituality in India...