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तिरुकु्करळ् माला (I) Thirukkural M àlà (I)

Sanskrit Translation with Meanings in English

Thiruvalluvar Temple, Mylapore, Chennai

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National Integration

through Thirukkural &

Sanskrit

108 Couplets

Tribute (Aaradhana) to

Thiruvalluvar by 1 crore people

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तिरुकु्करळ् माला www.sanskritroots.com

1

Foreword

Thirukkural written by Thiruvalluvar over 2000 years ago, is one of the earliest literary works in

the world. Thirukkural is a compilation of 1330 couplets, each of 7 words. They are organized

under 133 Chapters of 10 couplets each. Each couplet touches upon various aspects of human

life and has transcended time, which is evident from the relevance of each couplet to modern

day contemporary life. It is acclaimed that each couplet is a tiny mustard seed stuffed with

seven seas of knowledge.

It is not possible for everybody to practice each of the values set out in Thirukkural, in one’s

day-to-day life. However an awareness and a constant reminder of these values, over a period

of time, sub-consciously encourages an individual, to try to practice them, as much as possible.

It is often said that the strength of a chain lies in the strength of its weakest link. Since the

society is made up of people from different backgrounds, practice of some of these values by

each one results in maintaing a harmonious balance in the society. It is the responsibility of

every individual to evaluate their lifestyle, elements of their thought process and their value

systems against Thirukkural and introspect and elevate themselves and the society, they belong

to. This effort is intended as a catalyst towards such an endeavour.

Even though, Thirukkural has been translated to more than 80 languages of the world,

including most of the Indian languages, its awareness and access is currently restricted to

Tamilnadu and to literary circles. This compilation is intended to reach out to the common man

both in India and abroad, cutting across linguistic, geographical, religious, ethnic and cultural

barriers.

In this first volume of a planned series of compilations of Thirukkural, Sanskrit translations of

108 couplets which are popular and widely quoted are listed along with their meanings in

English. Sanskrit translation of Thirukkural, quoted herein, was authored in 1961 by Sri S.N.

Rama Desikan, a Sanskrit Scholar with many translation works from Tamil to Sanskrit, to his

credit. Sanskrit language uses Devanagari Script. The same script with minor variations are

used by other Indian languages like Hindi, Marati, Gujarati, Assami, Bengali, Punjabi etc., This

similarity in script, facilitates reaching out to over 75% of the people of Indian origin. An

introduction to Thirukkural through the above couplets is expected to enthuse readers to learn

more about Thirukkural and its underlying value benchmarks.

The objective behind this effort is to reach out to at least ONE CRORE people and encourage

them to chant these couplets on a regular basis. Passing on the legacy of Thiruvalluvar to our

future generations alone, can make us worthy of its inheritance. That alone can be the right

tribute to the great Saint Thiruvalluvar.

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2

Kural No Chapter - अधिकार: प्रथम शब्द: 001-००१

Praise of God - ईश्वर वन्दनम ् अकारादवे

010-०१०

,, नावम्

012-०१२

Blessing of Rain - वृतिमतिमा आिारापके्ष

026-०२६

Merit of Ascetics –यति वैभवम् सवेने्द्न्िय

029-०२९

,, गुणपवेि

030-०३०

,, सवेभूि

034-०३४

The power of Virtue - धमेवैशशियम् यि् कृिं 035-०३५

,, क्रोधो

043-०४३

Householders Duties - गािेस्थ्यम् तपतु्रदवेाति

044-०४४

,, अपवाद

045-०४५

,, गािेस्थ्य

050--०५०

,, धमेमागे

055-०५५

Virtues of Spouse - पिनी पतिमेव

062-०६२

Wealth of Children - पुत्र भाग्यम् ननदुेि

066-०६६

,, अस्थपि

067-०६७

,, तपिा

069-०६९

,, पुत्रस्थिे

070-०७०

,, तकंवा

071-०७१

Kindness – प्रीति: अगलंे

072-०७२

,, नर: प्रमे्णा

090-०९०

Hospitality - अतिथथ सत्कार: शशरीष

100-१००

Sweet Words - मधुरालाप : कथनं

102-१०२

Gratitude -कृिज्ञिा समये

103-१०३

,, अनालोच्य

107-१०७

,, कष्टकाले

108-१०८

,, कृिाना

110-११०

,, िर्ा ान्त

114-११४

Equity - िाटस्थ्यम ् अयम्

118-११८

,, मध्ये

121-१२१

Self Control - ननग्रिशीलिा िनोति

127-१२७

,, ननरोद्ध

129-१२९

,, वधिज:

131-१३१

Discipline - सदाचार सम्पशि : सदाचारो


3

Kural No Chapter - अधिकार: प्रथम शब्द: 134-१३४

Discipline - सदाचार सम्पशि: अधीि

200 -२०० Use of Words - वृथालापननषेध: वाच्यम् 222-२२२

Charity – दानम् मोक्षलाभी

231-२३१

Fame - कीतिे: अथथबे्यो

236-२३६

,, यदीिं

243-२४३

Compassion - दया अन्धकारमयं

247-२४७

,, तवििीनो

251-२५१

Vegetarianism - मााँसवर्ेनम् पोषणार्थ ं

259-२५९

,, नानायाग

260-२६०

,, प्राथणतिंसा

266-२६६

Penance - िप: तक्रयिे

280-२८०

Indiscipline - दरुाचार: लोकदूष्यो

290-२९०

Abstain from Fraud - चौयेननषधे: र्ीवनं

291-२९१

Truth - सत्यवचनं वचनने

292-२९२

,, असत्य

298-२९८

,, बाह्यदेिस्य

299-२९९

,, लोकान्धकारं

301-३०१

Restrain Anger - क्रोध तवर्य: अशके्त

302-३०२

,, शके्तषु 305-३०५

,, य आत्मरक्षणे

306-३०६

,, आश्रयं

314-३१४

Restrain Evil - अपकारत्याग: उपकृत्यातप

319-३१९

,, अपकारान्

350-३५०

Renunciation - सन्न्यास: सवेबन्ध

355-३५५

Consciousness - ित्त्वज्ञानम ् िेषु िेषु

358-३५८

,, र्न्म

360-३६०

,, काम:

388 -३८८ Monarchy - रार्मतिमा धमेनीत्य 391-३९१

Education - तवद्या अध्यिेव्या:

393-३९३

,, चकु्षष्मन्तस्थि

396-३९६

,, धवद्याभ्यासा

411-४११

Listening - श्रवणं शु्रत्वा

412-४१२

,, श्रोत्रम्

423-४२३

Wisdom – ज्ञानसम्पशि: बहुभ्यो


4

Kural No Chapter - अधिकार: प्रथम शब्द: 424-४२४

Wisdom – ज्ञानसम्पशि: स्थपिाथेकं 427-४२७

,, पूव ंभातवफलं 428-४२८

,, य ेन तबभ्यति

436-४३६

Avoiding Faults - दोषषट्कननराकरणम् ज्ञात्वा

445-४४५ Association of Great people - मह्तत्साह्यम ् धवर्शृ्य

467-४६७

Plan before Action - तवमृश्यकाररिा कायनंनविेणोपाय 475-४७५

Judging Strength - बलपररज्ञानम् लघुतपञ्छं

495-४९५

Judging Place - स्थलपररज्ञानम ् अगाध

504-५०४

Judging Confidence - धवर्शृ्यधवश्वसनम् दोष ंगुणं

517-५१७

Entrusting Action - धवर्शृ्य काय ाकरणर् ् अनेन 543-५४३

Deliverance of Justice - नीतिपररपालनम ् तवप्रप्रवतिेिं

550 -५५० ,, मृतिदण्डप्रदानं 560-५६०

Cruel Tyranny - अनीत्यापालनम् अरक्षति

595-५९५

Energy - उत्सािसम्पशि: दरंै्घ्य

596-५९६

,, भूपेन

619-६१९

Persistence in Work - प्रयत्नशीलत्वम् तवधौ

621-६२१

Hope - औत्सुक्यम् प्राप्नोतप

623-६२३

,, द:ुखेष्वचञ्चलो

644-६४४

Power of Speech - वान्द्ग्मत्वम् वकृ्तश्रोत्रो

664-६६४

Power of Action - तक्रयादाढयेम ् एव ंकिेव्य

666-६६६

,, थचकीतषिे

675-६७५

Modes of Action - कायाेचरणप्रकार: िव्यकाल

676-६७६

,, तक्रया 701-७०१

Reading the mind - इङ्गििपररज्ञानम ् मुखनते्र

706-७०६

,, वणेभेदं

714-७१४

Judging Audience - सभास्वरूपं पन्द्ण्डिानां

724-७२४

Rage before Counsel - सभाकम्पतविीनिा यदधीिं 738-७३८

Country- दशे: सम्पन्नीरोग

752-७५२

Accumulating Wealth - अथारे्ेनोपाय: गुथणनं

786-७८६

Friendship - स्नेि: मैत्री

788-७८८

,, स्त्रस्थि ं


5

Kural No Chapter - अधिकार: प्रथम शब्द:

899-८९९

Abstain offending the Great - मिात्मननन्दाननराकरणम् नानाव्रिपरा: 926-९२६

Abstain from Alcohol - मद्यपानननषेध: ज्ञानाभावान्न

930-९३०

,, अपीिमङ्गदर:

931-९३१

Gambling - द्यूि: न कुयाे

942-९४२

Medicine - औषधम ् भुकं्त

948-९४८

,, रोगित्व ं

957-९५७ Nobility - कुलीनत्वम ् मिाकुल 969-९६९ Honour- मानम ् रोमौकमात्र 972 –९७२

Greatness-मित्त्वम् िुल्या: 973-९७३ ,, श्रषे्ठकमे


6

Kural

No

कु्करळ् (Couplets) with its Meaning

001 अकारादवे ननयाेन्तन्त समस्थिान्यक्षराथण च । चराचर प्रपञ्चोऽय मीश्वरादवे र्ायिे ॥ As the letter A is the first of all letters, so the eternal God is first in the world.

010 नावं भगवि: पादरूतपणीं प्राप्नुवन्तन्त य े। िे िरन्तन्त भवाम्भोनधशमिरैस्थििुेमक्षमम् ॥ None can swim the great sea of births but those who are united to the feet of God.

012 आिारापके्षलोकस्य भोज्यं धान्याङ्गदकं बहु । उत्पाद्य पयेिामेति स्वयं वष ंर्लात्मना ॥ Rain produces good food, and is itself food.

026 सवेने्द्न्ियर्याख्यान ंकमाेन्यैदुषे्करं र्नै: । य ेकुवने्त्युिमास्थिे स्यु: अन्यते्वधम मध्यमा: ॥ The great will do those things which are difficult to be done; but the mean cannot do them.

029 गुणपवेिमारूढा: मुनय: कुतपिा यङ्गद । क्षथणकोऽतप स दुवाेरफल:शान्तन्तप्रसादन े॥ The anger of those who have ascended the mountain of goodness, though it continues but for a

moment cannot be resisted.

030 सवेभूिदयासान्िा: य ेिु धमेपरायणा: । ि एव ब्राह्मणा: प्रोक्ता: यिय: संशशिव्रिा: ॥ The virtuous are truly called Brahmans; because in their conduct towards all creatures they are

clothed in kindness.

034 यि् कृिं शुद्धमनसा स धमे इति क्यिे । हृच्छुशद्धरतििं कमे केवलाडम्बराथकेम् ॥ Let him who does virtuous deeds be of spotless mind; to that extent is virtue; all else is vain show.

035 क्रोधो लोभ: कठोरोशक्तरसूयतेि चिुतवधेान् । दोषान् तवना कृि ंकाय ंधमे इत्युच्यिे बुधै: ॥ That conduct is virtue which is free from these four things, viz, malice, desire, anger and bitter

speech.

043 तपिृदेवातिथीनां च बन्धूनामात्मनस्थिथा । सत्कृतिधमेेमागेणे गृिस्थस्य वरा मिा ॥ The chief duty of the householder is to preserve the five-fold rules of conduct towards the deceased

souls, the Gods, his guests, his relations and himself.

044 अपवादभयातििं सम्पाद्य सकलै: सि । भुञ्जानस्य गृिस्थस्य ननदुिे ंर्ीवन ंभवि्े ॥ His descendants shall never fail who, in their lifetime, feared vice (in the acquisition of property)

and shared his food (with others).

045 गािेस्थ्य र्ीवन ंयि् स्याि् स्निेधमेसमन्द्न्विम् । िदेव साथकंे लोके िशद्ध गािेस्थ्यमुच्यिे ॥ If the married life possesses love and virtue, these will be both its duty and reward.

050 धमेमागेमनुल्लङ्घय गृिस्थो यङ्गद र्ीवति । दवेवत्पून्तर्ि: सोऽत्र देवलोकं ििो व्ररे्ि् ॥ He who on earth has lived in the conjugal state as he should live, will be placed among the Gods

who dwell in heaven.

055 पतिमेव िररं मत्वा प्राियाे भर्िेऽन्विम् । त्वम् वषेतेि ियाऽऽज्ञप्तो दवेोतप तकल वषतेि ॥ If she, who does not worship God, but who rising worships her husband, say, “let it rain”, it will

rain.

062 ननदुेिगुणसम्पन्न ंपुत्रं प्राप्नोति यो नर: । द:ुखानन िं न बाधन्ते भातवर्न्मसु सप्तसु ॥ The evils of the seven births shall not touch those who obtain children of a good disposition, free

from vice.


7

Kural

No


066 अस्थपिमधुरं पुत्रभातषिं न शृ्रणोति य: ।स एव कथयेि् रम्य ंवीणावणे्वाङ्गद वाङ्गदिम् ॥ “The pipe is sweet, the lute is sweet”, say those who have not heard the prattle of their own

children.

067 तपिा तवद्याप्रदानेन पन्द्ण्डिाग्रसेरं सुिम् । यङ्गद कुयाेत्सुिस्यिैि् मिि् साह्यमुदीयिेे ॥ The benefit which a father should confer on his son is to give him precedence in the assembly of

the learned.

069 पुत्रस्थिे गुणवान् तविान् इति वाक्यं मिात्मनाम् । शु्रत्ववै र्ननी िस्य र्ननादतप िुष्यति ॥ The mother who hears her son called “a wise man” will rejoice more than she did at his birth.

070 तकंवा िप: कृिं तपत्रा प्रापु्तमेिादृशं सुिम् । इति लोकै: स्थिुि: पुत्र: तपिु: स्यादुपकारक: ॥ (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.

071 अगलंे नान्द्स्थि ति प्रीिे: प्रीिानामश्रुतबन्दव: । प्रकाशयन्तन्त सवेेषां प्रीतिमन्त: न्द्स्थिामतप ॥ Is there any fastening that can shut in love? Tears of the affectionate will publish the love that is

within.

072 नर: प्रमे्णा तवरतिि: सवेमात्माथशेमच्छति । प्रेमवान् स्वशरीरं च पराथशेमति मन्यिे ॥ 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.

090 शशरीषपुष्पमाघ्राणाि् म्लान ंसंर्ायिे यथा । िथाऽतिथीनां वदन ंस्याद ्गृिस्थ ेपराङ्मखुे ॥ As the Anicham flower fades in smelling, so fades the guest when the face is turned away.

100 कथन ंकङ्गठनोक्तीनां मधुरे वचसस न्द्स्थिे । मधुरं फलमुत्सृज्य कषायस्याशन ंभविे् ॥ To say disagreeable things when agreeable are at hand is like eating unripe fruit when there is ripe.

102 समय ेरथचिं साह्यम् स्वल्प ंस्याि् पररमाणि: । िदवे कालमेदेन मिि् स्याद ्भुवनादतप ॥ A favour conferred in the time of need, though it be small (in itself), is (in value) much larger than

the world.

103 अनालोच्य प्रतिफलं साह्यं प्रमे्णा तवननशमेिम् । तवमृि ंसि् समुिादप्यनधकं स्यान्न संशय: ॥ If we weigh the excellence of a benefit which is conferred without weighing the return, it is larger

than the sea.

107 किकाले समायािे उपकुवने्तन्त य ेनरा: । सन्त: स्मरन्तन्त िन्मैत्रीं सप्तसप्तसु र्न्मसु ॥ (The wise) will remember throughout their seven-fold births the love of those who have wiped away

their affliction.

108 कृिानामुपकाराणामधमोे तवस्मृतिभेविे् । तवस्मृतिस्त्वपकाराणां सद्यो धमे: स क्यिे ॥ It is not good to forget a benefit; it is good to forget an injury, in the very moment in which it is

inflicted.

110 धमाेन्तरतविीनानां तवद्यिे पापमोचनम् । कृिज्ञिाधमेिीन ेनान्द्स्थि व ैपापमोक्षणम् ॥ He who has killed every virtue may yet escape; there is no escape for him who has killed a benefit.

114 अय ंमाध्यस्थ्यविीेति तवपरीिोऽयशमत्यतप । सदसत्पुत्रर्न्मभ्यां ज्ञािुं शक्य तवशेषि: ॥ The worthy and unworthy may be known by the existence or otherwise of good off springs.


8

Kural

No


118 मध्य ेन्द्स्थिा िुला िव्य ंन्यायिस्थिुलयेद्यथा । िथा ननष्पक्षपातित्व ंमाध्यस्थ्य ंलक्षण ंसिाम् ॥ To incline to neither side, but to rest impartial as the even-fixed scale is the ornament of the wise.

121 िनोति ननग्रिो मत्येमुिमं दवेपून्तर्िं । अननग्रिो नरं घोरे नरके पाियत्यतप ॥ Self-control will place (a man) among the Gods; the want of it will drive (him) into the thickest

darkness (of hell).

127 ननरोद्धव्यषुे बहुषु न्तर्ह्ा ंवा रोध्दमुिेति । अन्यथा शब्ददोषेण र्ायिे द:ुखभार्नम् ॥ Whatever besides you leave unguarded, guard your tongue; otherwise errors of speech and the

consequent misery will ensue.

129 वतिर्: स्याि् व्रण: शान्त: थचिमात्र ंन शाम्यति । वागथिर्व्रणस्येि नैवोपशमन ंभवेि् ॥ The wound burnt in by fire may heal, but a wound burnt in by the tongue will never heal.

131 सदाचारो मनुष्याणां सवशे्रेयांसस यच्छति । प्राणभे्योतप सदाचार: श्रषे्ठ इत्यवे पालयेि् ॥ Propriety of conduct leads to eminence; it should therefore be preserved more carefully than life.

134 अधीितवस्मृिं वेद ंप्राप्नोति पठनाि् पुन: । तवप्रो निकुलाचार: पुननाेप्नोति तवप्रिाम् ॥ Though he forget, the Brahman may regain his Vedic lore; Failing in ‘decorum due’, birthright’s gone

for evermore.

200 वाच्यम् िदेव वाक्येषु यल्लाभर्नकं वच: । त्याज्यम् िदेव वाक्येषु यल्लाभरतििं वच: ॥ Speak what is useful, and speak not useless words.

222 मोक्षलाभी भविे् कामं याचन ंन ति संमिम् । नरकेऽतप समायािे दानं सवाेत्मना वरम् ॥ 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.

231 अथथभे्यो वान्द्ञ्छिं दत्त्वा कीत्याे सि वसेन्नर: । नरस्य र्न्मसाफल्य ंनान्द्स्थि कीतिं तवना भुतव ॥ Give to the poor and live with praise. There is no greater profit to man than that.

236 यदीि ंमानुष ंर्न्म कीत्याे र्ननमुिमम् । अन्यथा मृगर्न्मैव श्लाघ्यिे मत्येर्न्मन: ॥ 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.

243 अन्धकारमय ंघोरं नरकं न भर्न्तन्त िे । य ेव ैदयािहृदया विेन्ते सवरे्न्तुषु ॥ They will never enter the world of darkness and wretchedness whose minds are the abode of

kindness.

247 तवििीनो न लभिे इिलोके यथा सुखम् । परलोके न लभिे दयाशून्य: सुखं िथा ॥ As this world is not for those who are without wealth, so that world is not for those who are without

kindness.

251 पोषणाथ ंस्वदिेस्य कृत्वा य: प्राथणतिंसनम् । िन्मांसभक्षणपर: स दयावान् कथ ंभवेि् ॥ How can he be possessed of kindness, who to increase his own flesh, eats the flesh of other

creatures.

259 नानायाग तवधानने र्ायमानाि् फलादतप । मांसािार पररत्यागाच्रेय: फलमवाप्यिे ॥ Not to kill and eat (the flesh of) an animal, is better than the pouring forth of ghee etc., in a

thousand sacrifices.


9

Kural

No


260 प्राथणतिंसा तवरतििं तवमुखं मांसभक्षणे । सवेे देवा नराश्चैव तवनमन्तन्त नरोिमम् ॥ All creatures will join their hands together, and worship him who has never taken away life, nor

eaten flesh.

266 तक्रयिे यसै्थिप: कमे कृिकृत्यास्थि एव ति । आशापाशवशा िन्त ङ्गिश्यन्त इिरे र्ना: ॥ Those discharge their duty who performs austerities; all others accomplish their own destruction,

through the entanglement of the desire (of riches and sensual pleasure).

280 लोकदषू्यो दरुाचारस्थत्यज्यिेचि्े िपधस्वशभ: । कुिो वा मुण्डन ंिेषां र्टाभारेण वा तकमु ॥ There is no need of a shaven crown, nor of tangled hair, if a man abstain from those deeds which

the wise have condemned.

290 र्ीवनं स्थपिमाकृत्या चोराणाशमि दलेुभम् । चौयेकमे तविीनानां स्वगोेऽतप सुलभायिे ॥ Even their body will fail the fraudulent; but even the world of the gods will not fail those who are

free from fraud.

291 वचनने प्रयुके्तन कस्यथचि् मात्रयाऽतप चेि् । द:ुखानुत्पादन ंलोके सत्यलक्षणमुच्यिे ॥ Truth is the speaking of such words as are free from the least degree of evil (to others).

292 असत्य वचन ंचातप यङ्गद स्याि् प्राथणनाशमि । अननन्द्न्दिोपकाराय िि् सत्यवचन ंमिम् ॥ Even falsehood has the nature of truth, if it confers a benefit that is free from fault.

298 बाह्यदेिस्य संशुशद्ध: सथलले स्नानिो यथा । अन्तहेृदयसंशुशद्धस्थिथा स्याि् सत्यभाषणाि् । Purity of body is produced by water and purity of mind by truthfulness.

299 लोकान्धकारं नुदिां दीपानां न ति दीपिा । हृिमोनाशकं सत्यवचन ंदीप उच्यिे ॥ All lamps of nature are not lamps; the lamp of truth is the lamp of the wise.

301 अशके्त कोपरतिि: न्तर्िक्रोध इिीयिेे । शके्त क्रोध ंर्यिु वा मा वा स तवषय: पर: ॥ He restrains his anger who restrains it when it can injure; when it cannot injure, what does it matter

whether he restrains it, or not ?

302 शके्तषु कोपकरणाि् दण्डद:ुखशमिाश्नुिे । अशके्त कुतपिो ननन्दां पाप ंच लभिे ियम् ॥ Anger is bad, even when it cannot injure; when it can injure; there is no greater evil.

305 य आत्मरक्षण ेव्यग्र: स कोप ंपररवर्ेयिे् । अन्यथा शतु्र भूिोऽसौ नाशयिे् कोपशाथलनम् ॥ If a man would guard himself, let him guard against anger.If he doesn’t, guard it, anger will kill him.

306 आश्रयं नाशयेिति: कोपाथि: स्वाथश्रि:ै सि । ज्ञानोपदेिन् दरूस्थान् दिेन्नौकासमान् गुरून् ॥ The fire of anger will burn up even the pleasant raft of friendship.

314 उपकृत्यातप शतू्रणा मुपकारापकारयो: । तवस्मृति: साधुशभदिें दण्डन ंस्यातिरोनधषु ॥ The (proper) punishment to those who have done evil (to you), is to put them to shame by showing

them kindness, in return and to forget both the evil and the good done on both sides.

319 अपकारान् य: करोति पूवाेहे्ण परदतेिनाम् । अपराहे्ण िु द:ुखानन स्वि एव भर्न्तन्त िम् ॥ If a man inflicts sorrow upon others in the morning, it will come upon him unsought in the very

evening.

350 सवेबन्धतवननमुेके्त िरौ बध्नाति यो मन: । सवसे्माद ्बन्धनान्मशुक्त: स्विस्थिस्य भतवष्यति ॥ Desire the desire of Him who is without desire; in order to renounce desire, desire that desire.


10

Kural

No


355 िेषु िेषु पदाथेषुे पदाथाेन्तर तवभ्रमम् । तविाय ित्त्विो ज्ञान ंित्त्वज्ञानशमिीयेिे ॥ (True) knowledge is the perception concerning everything of whatever kind, that thing is the true

thing.

358 र्न्म बाधाकराज्ञान मुक्तय ेमुशक्तदस्य िु । ब्रह्मणो दशेन ंयिु ित्त्वज्ञान ंिदचु्यिे ॥ True knowledge consists in the removal of ignorance; which is (the cause of) births, and the

perception of the True Being who is (the bestower of) heaven.

360 काम: क्रोधस्थिथाऽज्ञानशमति दोषास्त्रयो हृङ्गद । नाम्नातप न भवयुेशे्चद्भवदु:खं तवनश्यति ॥ If the very names of these three things, desire, anger, and confusion of mind, be destroyed, then

will also perish evils (which flow from them).

388 धमेनीत्यनुसारेण पालयन् सकला: प्रर्ा: । पाथथवे: श्लाघ्यिे सवै:े र्गिां पतिररत्यसौ ॥ That king, will be esteemed a God among men, who performs his own duties, and protects (his

subjects).

391 अध्यिेव्या: समे ग्रन्था: ननस्सन्देिं यथाथेि: । अधीिग्रन्थदृिेन पथा युकं्त प्रविेनम् ॥ Let a man learn thoroughly whatever he may learn, and let his conduct be worthy of his learning.

393 चकु्षष्मन्तस्थि एव स्यु: ज्ञानचकु्षयुिेास्थिु य े। इिरेषामुभे नेत्र ेव्रण ेस्यािां मुखोन्द्थथिे ॥ The learned are said to have eyes, but the unlearned have (merely) two sores in their face.

396 तवद्याभ्यासानुसारेण नृणां ज्ञान ंप्रवधिेे । खननानुगुण ंिोयं वधिेे सैकिे यथा ॥ Water will flow from a well in the sand in proportion to the depth to which it is dug, and knowledge

will flow from a man in proportion to his learning.

411 श्रतु्वा यद ्ज्ञायिे तत्त्व ंिदप्यकंे धन ंभवेि् । सत्सु तविेषु बहुषु मुख्यमेितिभाव्यिे ॥ Wealth (gained) by the ear is wealth of wealth; that wealth is the chief of all wealth.

412 श्रोत्रम् श्रवनरूपान्नतविीन ंस्याद्यदा िदा । दये ंदिेस्य चाप्यन्न ंश्रोत्राभाव ेकथं श्रुति: ॥ When there is no food for the ear, give a little also to the stomach.

423 बहुभ्यो तवषयान् श्रतु्वा िेषु य: के्षमदायक: । तवमृश्य िस्य ननष्कषे ेसाधन ंज्ञानमुच्यिे ॥ To discern the truth in everything, by whomsoever spoken, is wisdom.

424 स्थपिाथेकं सुतवज्ञेय ंज्ञानी वाक्य्मुदीरयिे् । शु्रत्वाऽन्यवचन ंङ्गििमतप तवद्यातिमृश्य च ॥ To speak so as that the meaning may easily enter the mind of the hearer, and to discern the

subtlest thought which may lie hidden in the words of others, is wisdom.

427 पूव ंभातवफलं ज्ञािुं समथाे ज्ञानननो मिा: । िद ्ज्ञािुमसमथाेस्थिु मन्तव्या ज्ञानवन्तर्ेिा: ॥ The wise are those who know beforehand what will happen; those who do not know this are the

unwise.

428 य ेन तबभ्यति िे मूढा दषु्कृत्याि् पापभीतिदाि् । भीरुिा पापकृत्यषुे धीमिां प्रकृतिभेवेि् ॥ Not to fear what ought to be feared, is folly; it is the work of the wise to fear what should be

feared.

436 ज्ञात्वा स्वदोषान् िान् तित्वा परदोष ननवारण े। यिमानो मिीपाल: कथं स्याद ्दोषभार्नम् ॥ What fault will remain in the king who has put away his own evils, and looks after the evil of others.


11

Kural

No


445 तवमृश्य सथचवो ग्राह्यो नेत्रिुल्यो नृपणे िु । यिोऽमात्यो राज्यभारं विन् राज्ञ: सिायकृि् ॥ As a king must use his ministers as eyes (in managing his kingdom), let him well examine their

character and qualifications before he engages them.

467 कायनंनविेणोपायमादौ ज्ञात्वा तक्रयां कुरु । प्रतवश्य काये ेनोपायथचन्तनम् कायसेाधकम् ॥ Consider, and then undertake a matter; after having undertaken it, to say “We will consider,” is

folly.

475 लघुतपञ्छं भारवस्थिु भवने्नात्र तवचारणा । भारपूणे ेिु शकट ेभवेदक्षस्य भञ्जनम् ॥ The axle tree of a cart, loaded only with peacocks’ feathers will break, if it be greatly overloaded.

495 अगाधसथललावासो नक्र: सवाेन् र्यदे ्धु्रवम् । स एव िीरमापन्नो िन्यिे दबुेलैरतप ॥ In deep water, a crocodile will conquer (all other animals); but if it leave the water, other animals

will conquer it.

504 दोष ंगुण ंवा कन्द्स्मशंश्चि् न्द्स्थिं तवज्ञाय ित्त्वि: । ग्राह्य: स्याद ्गुणभूनयष्ठ: त्याज्यो तवतवधदोषभाक् ॥ Let (a king) consider (a man’s) good qualities, as well as his faults, and then judge (of his

character) by that which prevails.

517 अनेन िेिुना कायमेेिि् किुेमय ंक्षम: । इथथमालोच्य ित्काये ेस एव प्रेयिेां नृपै: ॥ After having considered, “this man can accomplish this, by these means “, let (the king) leave with

him the discharge of that duty.

543 तवप्रप्रवतिेिं वेद ंधमं वेदषुे बोनधिम् । लक्ष्यीकृत्य न्याय्यमागे ेरक्षण ंरार्लक्षणम् ॥ The sceptre of the king is the firm support of the Vedas of the Brahmin, and of all virtues therein

described.

550 मृतिदण्डप्रदान ंिु पातपनामाििानयनाम् । िृणननमूेलनसमं रूढसस्याशभवृद्धय े॥ For a king to punish criminals with death, is like pulling up the weeds in the green corn.

560 अरक्षति भुव ंभूप ेपथा न्यायानुरोनधना । तवप्रा: शु्रतिं तवस्मरेयु: न ददु्य: पशव: पय: ॥ If the guardian (of the country) neglects to guard it, the produce of the cows will fail, and the men

of six duties viz., the Brahmins will forget the vedas.

595 दघै्य ंप्रसूननालस्य नीरागाधननबन्धनम् । िथा र्ीतविवृशद्धश्च स्यादतु्सािननबन्धना ॥ The stalks of water-flowers are proportionate to the depth of water; so is men’s greatness

proportionate to their minds.

596 भूपेन थचन्त्यिाम् स्वीयमौन्नत्यम् प्रति सवेदा । कायं भविु वा मा वा श्लाघ्यिे यत्नवान्नरै: ॥ In all that a king thinks of, let him think of his greatness; and if it should be thrust from him (by

fate), it will have the nature of not being thrust from him.

619 तवधौ िे प्रतिकूलेऽतप मा यत्न ंत्यर् सवदेा । अलब्धऽेतप फले कायिेशो नैव वृथा भवेि् ॥ Although it be said that, through fate, it cannot be attained, yet labour, with bodily exertion, will

yield its reward.

621 प्राप्तेऽतप व्यसन ेखेद ंत्यक्तवोत्सािपरो भव । दु:खापनोदनपटुरुत्सािान्नान्द्स्थि कश्चन ॥ If troubles come, laugh; there is nothing like that, to press upon and drive away sorrow.


12

Kural

No


623 द:ुखेष्वचञ्चलो भतू्वा नरो धयैेगुणान्द्न्वि: । दु:खस्य द:ुखं र्नयन्नारब्ध ंकमे साधयेि् ॥ They give sorrow to sorrow, who in sorrow do not suffer sorrow.

644 वकृ्तश्रोत्रोमेनस्थित्त्व ंज्ञात्वा वचनमुच्यिाम् । िादृग्वच: प्रयोगणे धमाेथौे भुतव ससद्धयि: ॥ Understand the qualities (of your hearers) and (then) make your speech; for superior to it, there is

neither virtue nor wealth.

664 एव ंकिेव्यशमत्यिेिकंु्त शक्ता: समे भुतव । यथोकं्त कायकेरण ेसमथोे नान्द्स्थि कश्चन ॥ To say (how an act is to be performed) is (indeed) easy for any one; but far difficult it is to do

according to what has been said.

666 थचकीतषिेप्रकारेण य ेधीरा: कायसेाधन े। थचकीतषिें फलं चातप प्राप्नुवन्तन्त िथैव िे ॥ If those who have planned (an undertaking) possess firmness (in executing it) they will obtain what

they have desired even as they have desired it.

675 िव्यकालतक्रयािेिुस्थलानामनुकूलिाम् । पञ्चानामतप तवस्थपि ंबुध्वा काय ंतवधीयिाम् ॥ Before acting resolve all doubts through consideration of these five: Cost, means, time, place and

the action itself.

676 तक्रयासम्बन्द्न्धनो यत्नान् तवघ्नान् सम्भातविान् िथा । अन्ते मिाफलप्रातप्तं त्रय ंबुध्वा तक्रयां कुरु ॥ An act is to be performed after considering the exertion required, the obstacles to be encountered,

and the great profit to be gained (on its completion).

701 मुखनते्रगिैभाेवै: अनुकं्त चान्तराशयम् । यो वशेि सथचवो लोकभूषण ंस भवदे ्धु्रवम् ॥ The minister who by looking (at the king) understands his mind without being told (of it), will be a

perpetual ornament to the world which is surrounded by a never-drying sea.

706 वणेभेद ंवस्थिनुनष्ठ ंस्थफतटको दशेयदे्यथा ।मनोगिं भावभेद ंमुखं ििि् प्रदशेयिे् ॥ As the mirror reflects what is near so does the face show what is uppermost in the mind.

714 पन्द्ण्डिानां सभामध्य ेस्वपान्द्ण्डत्यम् प्रदश्य ािाम् । मूढानां पुरिो युकं्त न पान्द्ण्डत्यप्रदशेनम् ॥ Ministers should be lights in the assembly of the enlightened, but assume the pure whiteness of

mortar (ignorance) in that of fools.

724 यदधीिं त्वया शास्त्र ंस्थपि ंसदसस ििद । अज्ञािं शास्थरमन्यभे्यो ज्ञाननभ्यस्त्व ंभर् स्वयम् ॥ (Ministers) should agreeably set forth their acquirements before the learned and acquire more

(knowledge) from their superiors (in learning).

738 सम्पन्नीरोगिाधान्यसमृशद्ध: सुखर्ीवनम् । दगुशे्च पञ्च दशेस्य मण्डनानन भवन्तन्त ति ॥ Freedom from epidemics, wealth, produce, happiness and protection (to subjects); these five, the

learned, say, are the ornaments of a kingdom.

752 गुथणन ंचाप्यथिेीन ंदषूयन्तन्त नरा भुतव । ननगुेण ंचाप्यथवेन्तं मानयन्तन्त र्ना: सदा ॥ All despise the poor; (but) all praise the rich.

786 मैत्री मुखतवकासेन केवलं न ति र्ायिे । हृदयस्य तवकासोऽतप मैत्रयां मुख्यमपके्ष्यिे ॥ The love that dwells (merely in the smiles of the face is not friendship; (but) that which dwells deep

in the smiles of the heart is true friendship.


13

Kural

No


788 स्त्रस्थि ंवस्थरं स्विो गत्वा यथा गृह्णाति वै कर: । िथा द:ुखे स्वय ंसाह्यकरण ंसख्यमुच्यिे॥ (True) friendship hastens to the rescue of the afflicted (as readily) as the hand of one whose

garment is loosened (before an assembly).

899 नानाव्रिपरा: सन्त: कुप्यन्तन्त तकल य ंप्रति । दवेने्िो वा भवत्वषे: स्थानाद्भ्रि: पित्यध: ॥ If those of exalted vows burst in a rage, even (Indra) the king will suffer a sudden loss and be

entirely ruined.

926 ज्ञानाभावान्न भेदोऽन्द्स्थि ननिाणस्य मृिस्य च । तवषपायी सुरापायी िातवमौ च िथा समौ ॥ They that sleep resemble the deed; (likewise) they that drink are no other than poison-eaters.

930 अपीिमङ्गदर: कशश्चद ्दृष्ट्वा पानमदान्द्न्विम् । ‘इय ंदशा ममातप स्याि् पानने’ेति न तकम् स्मरेि् ॥ When (a drunkard) who is sober sees one who is not, it looks as if he remembered not the evil

effects of his (own) drink.

931 न कुयाेज्जयशीलोऽतप द्यूिं नश्यशेज्जिं धनम् । भक्ष्याशया मीनभुक्तर्ालोद्गार समं भवेि् ॥ Though able to win, let not one desire gambling; (for) even what is won is like a fish swallowing the

iron in fish-hook.

942 भुकं्त र्ीणमेभूितेि तवमशाेनन्तरं पुन: । भुञ्जानस्य शरीरस्य वृथा भवति भेषर्म् ॥ No medicine is necessary for him who eats after assuring (himself) that what he has (already) eaten

has been digested.

948 रोगतत्व ंपरामृश्य ज्ञात्वा रोगस्य कारण ं। शमनोपायमालोच्य वैद्य: कुयाेनन्नवारण ं।। Let the physician enquire into the (nature of the) disease, its cause and its method of cure and treat

it faithfully according to (medical rule).

957 मिाकुलप्रसूिेषु न्द्स्थि: स्वल्पोऽतप दगुुेण: । व्योमचन्िकलङे्कन समं दृश्यिे सुस्थफुटम् ॥ The defects of the noble will be observed as clearly as the dark spots in the moon.

969 रोमौकमात्र पिनाि् चमरो मरण ंव्रर्ेि् । माननाशे प्रसके्त िु न र्ीवन्तन्त कुलोद्भ्ववा: ॥ Those who give up (their) life when (their) honour is at stake are like the yark which kills itself at

the loss of (even one of) its hairs.

972 िुल्या: स्युर्ेन्मना सवे ेतकन्तु कमेतवभेदि: । मित्त्विदभावौ िु शभन्नौ र्ीवेषु तिष्ठि: ॥ All human beings agree as regards their birth but differ as regards their characteristics, because of

the different qualities of their actions.

973 श्रषे्ठकमे तवना स्थानमात्राि् को वा मिान् भविे् । तवना स्थान ंश्रषे्ठकृत्याि् सामान्योऽतप मिान् भविे् ॥ Though (raised) above, the base cannot become great; though (brought) low, the great cannot

become base of their actions.


14

National Integration through Sanskrit

I see the necessity for every Indian to have knowledge of Sanskrit. We have lost so much in the

past that it will take some time and also a good deal of effort to regain and consolidate it. It has

to be done sooner or later. Mahatma Gandhi

Sanskrit and culture go together. It is necessary that the masses should get access to this great

language, for being acquainted with spirituality and culture of their forefathers. Education

should be imparted through mother-tongue but “at the same time Sanskrit education must go

on along with it because the very sound of Sanskrit words gives a prestige and a power and a

strength to the race”. This is possible only when the Sanskrit language is made the national

language of India. Swami Vivekananda

Dr B. R. Ambedkar was among those who sponsored an amendment making Sanskrit as the

official language of the Indian Union in place of Hindi.

Sanskrit is a beautiful language which has enriched our societies from time immemorial. Many

nations today are trying to do research on Sanskrit writings found in our ancient scriptures.

There is a great scope for research in our Vedas to elicit valuable information in science and

technology relating to medicine, flight science, material science and other related fields. Vedic

centres should take up the documentation of Sanskrit literature found in palm leaves. The

centre should also go into details of great scholars, poets, epic writers like Valmiki, Veda Vyasa,

Kalidasa and Panini. Dr.A P J Abdul Kalam

Sanskrit is a language amazingly rich, afflorescent, full of luxuriant growth of all kinds, and yet

precise and strictly keeping within the framework of grammar which Panini laid down two

thousand six hundred years ago. It spread out, added to its richness, became fuller and ornate,

but always it struck to its original roots . Sanskrit, like other classical languages, is full of words

which have not only poetic beauty but a deep significance, a host of associated ideas, which

cannot be translated into a language foreign in spirit and outlook. Even its grammar, its

philosophy have a strong poetic content; one of its old dictionaries is in poetic form. Pandit

Jawaharlal Nehru

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