600
The grief of a poor man becomes a great demon, an unuttered (invisible) trouble cannot be spoken (seen); But the anxieties of a rich man are still greater. What can there be beyond this?
601
The writing written by the hand perishes (spoil) not though thou blot it out (spoil it). What is written by fate cannot be done away even with water. The writing of fate in the forehead will not be gone though thou rub it with sorrow.
602
How should this animal life become assimilated with God? Shall we compare a village cur with a sage (or saint, yogee).
603
To the liberal man, the vessels of the mundane egg will fall into his hand. The demigods will become his dependants. Liberality becomes the residence of all modes of knowledge. Through liberality no grief can befall us in the world.
604
Behold, if thou say not, if thou refuse not, if thou oppose not, if thou dislike it not, if thou say it is not thine, that which is thus given is liberality.
605
If thou reproach others (abhor), if thou esteem not strangers as thy relations, ignorant of what of what is right and wrong and lay not hold of heaven (phrase, be puffed up). the liberality thus bestowed is no liberality--it is hoarding up.
606
Those who grind (i.e.; plough) for the good of others, those also that are dependants on princes--these are the men who are like milk and payer of taxes; the farmers are ignorant of language.
607
Though they be greatest of misers and hard and thou full of mischief, an evil doer when he boils over a cupful must be skimmed off. But they should not be called causers of the death of others. (That is, pride should be checked just enough to render it harmless.)
608
A degraded caste is a caste that has set aside all distinctions; the tribe sustains all creatures. Those who are of such a caste both here and in the next world are the Universal prop. (the farmer tribe)
609
The endless cupidity of merchant, the fruitless showers on the rocks, the interminate search made in the sea, the insurpassable light of the moon and to these there is no end. There is no path (to heaven) to the man of impure speech.
610
The sin committed by a people shall fall on their prince; about half of the good done by the prince shall come to the people. How then is it that the sins of the prince fall not on the people?
611
Would thou you were to look on a cow with affection like the affection with which you view a woman. The man is so much drawn by merit as by pleasure. What can we think of the conduct of a sinner.
612
All the excommunication of a Brahmin departs by the (amrita) products of the cow (panchagavyam). The faults of a servant are removed only by punishment. The impurity (menstrual) of the Lingayath is all removed by mere smearing with ashes.
613
A dog knows its own mind, pleased with it. But a man knows not it his own wishes or nature nor can see them in this iron age.
614
The frauds (lies) of a woman are impenetrable as a wall. A man's fraud is but a grass screen (tatty). The arts of women are ceaseless as the voice of a cricket.
615
He who holds as his own the afflictions that befall others is the man who shall remain and live in the earth. He who knows the next world well is the greatest of the noble in this earth.
616
The stony hearted wretch though be cut his body to pieces, yet will not give a penny; if you wish for a cow at his hands can you get it? It is vain as longing for gold buried under a hill.
617
The born villain, who through friendship (covetousness) that originates in wealth; knows neither himself nor his neighbour, not seeing out of his eyes with all pride; to go and beg of such a fool is all hard indeed.
618
So hard a wretch becomes the possession of the flame. The life (man) void of kindness shall waste away in water; the soul full of cruelty shall be the portion of cruel plunderers.
619
He who the worthless wretch who after daily exciting at hopes last says I cannot give it, his life is like to a radish. At last he loses all power and waits for the favour of others.
620
They who compare the breasts of an young woman to balls of flowers--the worthless wretches who are captivated in this earth. There is a lump of flesh there--what else is there?
621
He who lives after losing his character be he who he may, can he have any distinction? What dog will not lick a dirty dish (spittle leaf)?
622
Fools cry for food, food, If they cannot get wealth. Can they procure food? How should you fail of food if you have wealth--however many scarcities should occur.
623
When a man has lost his refuge let him not draw near to one in poverty. But he should go to him, he will turn him into a mere straw (with which platters are served) or into ashes.
624
One cannot give his sorrow to another; nor one can share his happiness with another. Those who feel either sorrow or good cannot know its intrinsic qualities (lit. semblance). Surely time (Pluto) shall know their true nature.
625
Hitherto ignorant to a miracle of what he himself is doing, born as a man yet unknowing both evil and good, he has sunk down to predication,
626
Like as honey is produced in a hillock (or ant-hill), like as a ruby is produced on hill, like as fire is produced in a stick--thus produced in the earth; let a man bestow on others.
627
Of what use is the man who when the wearied guest asks food compounds not for him, the nine condiments with salt, to quench his exhaustion. The disappointed guest remains unfilled.
628
They call the crow the most degraded of birds. None perceiveth the excellence of the crow in the earth. Man gives food to the crows and worships their feet. (This alludes to a practice of commencing a meal by giving a morsel to the crows.)
629
They say that the crow is the most degraded of birds. At the time of marriages they will not let the crow approach. Then why do you place food before it and salute it?
630
Like a boy looking at his shadow, who looking at his shadow forgetting himself, so are those deluded creatures who looking on their shadow call themselves kings. What shall we think of such fools?
631
The stone hearted hunter, who severs the mothers and the young of creatures that have heads (fruits are considered as animals void of heads)--when this hunter dies in the earth, when he falls on the ground, he shall be, of no use even to vultures.
632
Were not they born as ourselves in the earth? Have they not a life like ours? Oh! what an act is it to slay an anima! that has instinct (or reason, jyana).
633
The great whole continues in one mind. Their madness alone prevents men from knowing this. If thou walk in the knowledge of him that is our abode--it is enough.
634
Unknowing the path of thy future life (transmigrations) and if thou consider all thy enjoyments as permanent thou shall be separated like a fish from the water. In the end none but this shall be thy fate; thou shalt melt and perish.
635
He who though reviled or struck answers not again who looks neither this way nor that nor starts nor will consider himself the person in question nor is any way agitated--such a man becomes the Divinity.
636
Learn to know that great agent of all acts, O! Vema who wieldeth the thunder bolt, cleareth it from impurity and with its ultimate essence (i.e.. nectar, pure water) now fishes the iron age
637
The attachment between the teacher and the learner is very deceitful, Why should we explain or shew it. With subdued longing after beatitude if ye have full faith, thou shalt attain it and not otherwise.
638
When snakes are performing coition, you may catch them cleverly (unrivalled) and in a wonderful manner. But you cannot get the obstinate together and seize them with a prepared heart.
638
Consider fully the strength of thy shoulder and dispute not with the wile. Is not a stone broken by a pot of milk? (Boiled milk is set to cool on stone stands which thereby are split).
640
Where in the earth is the place where he is not beheld? He exists in everything. Who am I; who is he that I am not--know this truth, O Vema.
641
He who bestows either his own property or that of others shall become rich. Then let him think why he should entertain the smallest fear; ultimately heaven shall be his.
642
If he does good to others and gives the property of one to another (res alienas alieno si det) he shall inherit heaven. Is wealth anything in comparison with heaven?
643
What is the nourishment of others to the wicked? The sinner transgresses the lines both of regularity and affinity. What does obstinate know of the clues of tenderness, what distinction can such a one attain in this earth?
644
In those who prosper in their undertakings may distinguish themselves with a waste of words in any matter, but in a time when you are not in favour, no one work will prosper with you, however large your possessions be.
645
Be he an out caste or of any tribe whatever, he cannot rid himself of poverty. Will the poor man be disgusted at leaving?
646
The man of prudence who has bestowed the gift of land on Brahmins (observe scansion) and his heart on his dependents and who has (given half to) slighted the worthless, how brave is he?
647
The man that understanding all wisdom commits of his wealth, one share to the earth, one to others and one to the poor who thus shines, he, when he dies shall dwell in heaven.
648
The woman who holds her husband's words as the chief good and who loves her lord with affection shall by burning her body fully inherit heaven.
649
Those senseless corpses who give alms to the re-born who have separated themselves from dung and urine, these shall be produced again weeping and in sin nor released from transmigration. (Spurious)
650
He who after having been imprisoned in the ties of oxen, wealth, women and sons, is the agent in releasing himself, there from, can his glory on his virtue be comprehended even by (Sridhara) Vishnu? (Spurious)
651
These sinful men who having it in their power to give up the restraints of their children, women, cattle will not yet cast off these ties, these are void of shame and of manhood. (Spurious)
652
The whole race of man is in possession of twelve fruits. (that is, men receive in the next birth twelve percent on the sums they bestow in alms). But whatever they bestow on Brahmins shall return to them with thirty six percent. (evidently apocryphal)
653
He who when the land he had bestowed is lost, bestows other land instead on the original tenant, thus shall form a great blessing to the agent in such an act.
654
If the possessor loses his possession, this is no fault of the bestower. If the holder enjoys the gift, the giver hence derives stability.
655
He who usurps from the Gods, the Brahmin, the poet or the adulator, the gift bestowed either by himself or others, and grieve them, this man shall live till he devour dung without measure. (evidently apocryphal)
656
To devour a mortgage or the fruits of such a possession is a great sin though the committer be a king. The tenant alone has the right to the usufruct, to the exclusion of the land lord.
657
He who mortgages, suffers a certain loss, he loses part of his living. The acceptor of the pledge derives satisfaction therefrom. But he is ruined if he begins to covet it.
658
They who recognize (pity not) the nature of the irrational (uneducated) animals and contrive how to take mortgages from them, these are themselves the most brutish in the earth.
659
The thing that is nourished with vasa herb is poisoned by the vasa-nabhi, which also secures the body from venom; if thou comprehend this thou shalt become him who knows the secrets of the heart.
660
Ignorant of the chief good, void of sense, he sinks in darkness. That saint who is perfect shall know all the great secret.
661
He is a fool who gives his hand to another in assurance of security while he himself is transient as a figure in a mirror; void of happiness why should we contract marriage in this fleeting life?
662
What wisdom can he have who knoweth not knowledge? The fool never shall know God. What is the chief God (tatwa) to know the wisdom that is within wisdom?
663
Dwelling in the false earth, unable to reach heaven, grieving in their members, enduring sever penance-never shall these see happiness (tatwa).
664
A man of the sea may go to sleep with another. Know that an entire creation exists in the vast deep.
685
This world being continued by means of birth, death and sleep--a man's calling himself (observe grammar) a jangam therein, is not understood by any of the ignorant men of the earth. (i.e., ignorant recognize not holiness)
666
Water is changed into the body and the body into water and into immutable matter. This does the entire world of being exist in water.
687
If even a boil rise on the back of a man of virtue, it will become notorious. But if even a marriage happen in the house of a poor man, no one hears of it.,
668
What you call the Goddess of the earth is mere clay. How many fair beings are born from the earth that Goddess alone knows, but no man knows the origin.
669
They, heap up earth and wallow in mud but they adhere not to the earth but turn again, and are mingled with earth. Where shall they then depart to?
670
The scamp who cannot give up connection with a Viti woman (of the sword-playing caste) will carry about her mat and hovel (or tent) till death. Never care or aspire to an intimacy with the Bhagavat (actors who are respectable).
671
When they behold their refuge Vishnu or wealth, or studies that have pleasing taste however great they be, all men feel desire.
672
A man who is sent (lit. who sent) into the world, hear me, consider not one thing eternal and another temporal; such is his conduct. His projects constitute his family; and the destruction of his projects shall form the ultimate bliss.
673
The words of truth are equal in excellence with the streams in which Siva is; (abhisheca) bathed. The body is his temple. He who hath attained peace and placed with God in his soul, this is the Siva Yogi.
674
No numbers of corporal bodies form an obstacle to a death. To what end is that knowledge that teaches not how to avoid death; this is mere thievish fraud. Shall salvation be hereby attained?
675
Whatever shape we behold, it shows thy form. To view thy form increases wisdom; if understanding increase, a man is held to be the lord.
676
Carnudu was noble; who in the world is greater? He meditated bestowing gifts, no man knows of the excellence of him who doth no good to others.
677
Ignorant of the stability of wisdom the variable mortal roams the world. The ignorant wretch cannot consider why it is he thus roams.
678
When a man does not know what to do with his time, he cannot get on without listening to some learning or other. But this is fruitless; famina not audit murmura cassor inter futuendum?
679
To what end do the men of the earth practise austerity and meditation? There but one mode to behold God. Let not thy mind wander and thou shalt know him.
680
What has palm toddy to do with gentle behaviour; why all this care about appearances that are merely with a view to gaining bread? To what end is this body, which is destined to the earth of the cemetery.
681
If you powder nitre and tulasi (buds) together, amalgamate then upon gold; mix the milk of the dushta plant and mingle these upon a plate of copper which will thus become gold.
682
If thou pour milk in and boil it the tin will shine. If thou observe the proper moment and take it off the fire, it will turn to silver. This is no lie but the truth, Iswara.
683
If thou take a certain medicine thou shalt be able to rise from the earth; if thou take a certain mixture thou shalt be glorious. There is also a drug that quelleth fever.
684
Cattle that fall down in the staggers if they are fired and thus come to life again. Shall the milk of fired buffalo be held vile.
685
If he receive great wealth, he forbears to take it; he reviles the respectable and drives them off till they fly. Will a cow of degraded blood acknowledge the noble?
686
Numerous as creeds be they are not permanent in the earth. Truth is but one in the earth. It consists in leaving every creed and beholding the very deity.
687
In the real composition (lit. rising) of a cloud within the cloud there is thunder and thunderbolts in abundance. Then to understand what "cloud" implies and the might embodied in it is great task (revise).
688
If a seed be damaged, it cannot grow; if the seed be not injured, it grows. Then surely the seed alone is Viswakarma, the creator.
689
Though you hear of him, be not thou ever united to him, If thou see and unite with him, your desires will unite in affection. If from merely hearing of him thou be united to him, your love will depart. Such is love that originates in hearsay and sight.
The humility of a mad man is great. The widow when ruined veils herself, and the son of a prostitute performs the rites very duly.
691
He is a mental wax cloth (changeless) and a cave formed by bowed banyan trees. This farmer Vemana took all men and taught them well; thus did he gain renown.
692
A guana will live a century, a serpent will creep for ten centuries, and the crane will live in a pond for a thousand years. He who possesses man's chief good (wisdom) is the only excellent one.
693
If they say he knows not, surely he had no knowledge previously. If he begins to say I know, he knows the root. Let the mouth of him who says I know, when he knows not, be filled with a basket of ashes.
694
(Observe comparative) The dog has somewhat a better quality than man; for if we consider man in the world he is worse than a dog, if he be void of excellence.
695
A shop keeper's devotion well, never turn to any use. Through a covetous disposition he sinks downwards. It is as agreeable as tiger entertaining a saint.
696
A dome, ponds all about, cars and herb gardens, temples---all these are very fair. But if you go to serve the God, all these divert the mind.
697
Until married, they are in subjection. When the cord (about the throat) is bound, they look scornfully. To be in subjection under woman is a thing not to be spoken of.
698
While the ears, skin and bright eyes, the tongue and nose continue, the soul remains; the spirit thus dwelling firmly in the body shines as the chief thing in the world.
699
What our own history will be and what those of our connections will be, if we wish to hear or see this futurity, the Gods themselves know it not.