NITIDVISASTIKA

NITIDVISASTIKA

OF

SUNDARAPANDYA

( A Compendium of 120 Moral Maxims )

1) Sri Sundarapandya, well-versed in the meaning of words enshrined in the Veda-s
and canonical texts, has compared this Arya which very well develops the intellect of the
listeners.

2) O noble persons! Listen to this composition of well-knit euphonic junction and
syntactic connection with your ears cleansed by the waters in the form of scriptures.
Having heard this, comprehend its meaning and eschew the demerits.

3) This collection of the gems of sayings of the noble which are like gems obtained
from good regions should be stored in mind by those who are desirous of being honored
by the good.

4) A wise man should not at all speak ill of others in an assembly. Even truth should
not be uttered, which, if expressed, becomes unpalatable.

5) A wise man should never argue with a king, a wealthy person, those who are
superior in learning and in penance, those who are many in number, fools, enemies and
teachers.

6) Why should men endowed with good sense speak harshly when sweetness is
within their own power, and when sentences can be composed with sweet words?

7) Persons, when spoken to unpleasantly, will try to speak in a way that is doubly
unpleasant. So one who does not wish to hear unpleasant words (from others) should not
oneself speak unpleasantly.

8) Certainly, an eloquent speaker is he who is brief but sweet in his expressions. One
who speaks a lot with little sense is a prattler.

9) The speech that comes out of a learned mans mouth shines like a noble woman
with apt words and meanings as the beautiful dress, truth as the ornament and marvelous
structure as the body.
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10) The good person, bitten by the snake in the form of (painful) words emanating
from the mouth of the wicked, cannot be cured even by a hundred drugs. He can cure
himself only by the incantation (the mantra) of patience.

11) The fire of anger, churned by the fire-sticks of insult and inflamed by the fuel of
harsh words, is extinguished by good men with vessels of water in the form of wisdom.

12) Neither the moon, nor water, nor sandal paste, nor cool shade gladdens a person
as does a sweet speech.

13) Neither the enemy nor the weapon, nor fire, nor poison, nor even a deadly disease
afflicts a person as does a sweet speech.

14) The moon, indeed, is cool. Sandalwood (paste) is much cooler than the moon. The
words of the good are cooler than the moon and the sandalwood paste.

15) The sun is indeed hot; fire is hotter than the sun. But the words of the wicked are
more excruciating than the sun and the fire.

16) Friendship with the good increases day by day as the sap of the sugarcane
increases from the top, joint to joint. Friendship with the wicked, however, is contrary in
nature.

17) The meteor-like speech proceeding from the mouth of a wicked man, overbearing
in its nature and marked by harshness and falsehood, is like a bad woman who comes out
in all haste from an evil house.

18) Where fools assume to be wise, the wise man should simulate ignorance. Fools, in
the height of their ignorance, will make fun even of the wise statements.

19) Fools should never be seen. If seen, one should avoid their company; if in
company, one should avoid speaking; if, however, one has to speak to them, one should
speak like a fool.

20) I am not as much afraid of seeing a tiger in the forest, or a goblin, as I am, on
seeing a fool face to face.

21) The fruits of the forest-trees are not fit to be enjoyed by men. Likewise, the riches
of the ignoble should not be enjoyed by the noble ones, even in their mind.

22) The wealth of those people who are keen on amassing it, but are hesitant to enjoy
it, just remains in the house for the sake of somebody else, like an accomplished daughter
(to be given away in marriage to somebody)
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23) What purpose of existence is served and what object of human life is attained, if a
person, being rich, becomes averse and turns away a needy person who approaches him
(for help)?

24) Let the river in the form of good men, possessing limpid waters of pure character,
remain inexhaustible for ever, in whose lotus-like prosperity, bees in the form of learned
men sport merrily.

25) He alone lives a meaningful life in this world of men, whose prosperity, as that of
a tree in the garden, is enjoyed by friends out of affection, without any inhibition.

26) The life of such a person alone is fruitful, who, while living, makes a multitude of
people also live their lives. A person, though alive, cannot be said to be living, if those
that depend upon him cannot carry on their living.

27) Let them be our friends who partake of the remnants of the food offered to guests
who live in our house out of affection, who are learned, experienced in worldly matters
and who hail from noble families.

28) A noble person makes gifts to those in need, with due honor and without
publicity. Though a low person may also give, it is guided by a motive and in a casual
manner.

29) Good conduct, cleanliness, patience, courtesy, sweet disposition and noble birth
all these do not shine in a person who is devoid of wealth.

30) Honor, just pride, knowledge, valor, noble thinking these come to naught
simultaneously in a person who does not have wealth.

31) A poor mans words, though reasonable and valid go unheeded, whereas the
words of a rich man, though not clearly uttered and meaningless, command honor.

32) Though born in a reputed family, adorned with garlands, eloquent and handsome,
a man devoid of noble qualities is like the Palasa tree (Butea Frondosa) in full bloom (not
producing any fruit).

33) Even men who are senior in age approach a person (though he be younger) who is
advanced in learning and seek clarification of doubts (from him) bowing down in
reverence, as they do before a preceptor.

34) Appreciating the merits in others, suppressing publicity to their own virtues,
silence over the weaknesses of others, sweet and straightforward speech by whom were
these taught to noble persons?

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35) Of what avail are riches, affluences, essences and elaborations to those men who
have drunk the elixir of contentment from the vessel of self-control?
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36), 37) Female bees gather honey little by little which, by constant collection, can
fill hundreds of pots. Likewise merit accumulated little by little becomes more extensive.
So is the case with learning and penance.

38) Learning, study of the Veda-s, penance, prosperity, fame and splendor all these
in a person that is devoid of character are similar to the bath of an elephant. (The elephant
even after bath throws dust on his body).

39) Pilgrimages to holy places for ceremonial baths, remaining in places gazing at the
summer sun along its movements and remaining in the waters during winter by these a
man without character does not attains heaven.

40) For a man of good character, the fragrance of whose fame emanating from the
perfume of his noble qualities has spread in different directions, of what purpose are
perfumes and garlands which are attractive (only momentarily)?

41) Let there be wealth or no wealth; birth in a noble family is difficult for men to
attain. Having obtained a noble lineage, he must be rich in good conduct.

42) Even persons who maintain their good character, who are born in a noble family
and are endowed with learning, courage and valor, are rendered by the wicked in such a
way that they helplessly undergo a total change.

43) Though born in a Brahman family, one who is proud, hypocritical and harmful,
who speaks ill of others, who is boastful and slanderous becomes low like an outcast.

44) Even the (physically) impure are considered to be pure if they are always pure in
heart. Though pure (externally), people are considered impure if their hearts are impure.

45) For the good whose hearts are true and sincere and who, guided by their own
conscience, inspire confidence in the hearts of others, is there anything more to be done?

46) Making fun of others piercing their vitals, (showing) friendliness as long as
something useful is being done to him, and remembering the bad deeds these are the
three signs of a bad friend.

47) A low and wicked person puts on three different colors like a chameleon. At first
he acts like a relative, next as a friend, and at the end turns out to be an enemy.

48) Friends who possess good qualities and the same disposition, who enjoy the
happiness of behavior through trust and confidence, and, share pleasure and pain, are the
elixir for this world of living beings.

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49) The affection which has been disrupted nut still clings may be revived and made
to increase several fold through polite formalities, but like a creeper which had been cut
first and made to grow again later, will not get the original charm.
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50) May all welfare be unto those good friends who are affectionate, deceit less, firm-
minded, who cannot be influenced by enemies and who are helpful in times of adversity.

51) Fie alas upon those evil friends who are affectionate merely in their words, whose
hearts are similar to sharp weapons and serpents, and who seek refuge with some ulterior
motive (or for gaining wealth).

52) A low person acts as kinsmen till his object is achieved. Having realized his
object, he reverses his character and becomes any enemy (for fear of helping) in turn.

53) Formal courtesy is to be observed, so long as friendship has not been achieved.
Once friendship is established, observing formality becomes deceitful.

54) Fie, fie upon friendship with the good. Let there always be association with the
wicked for us, because, there arises acute misery while parting from good people.

55) Even a few good qualities become abundant in persons lofty with merit, as the
rays of the moon which fall on the peaks of the Himalayas appear all the more effulgent
at night.

56) By one good act a noble person puts at naught a hundred faults. But a low person
spoils hundreds of good deeds by one misdeed of his.

57) They alone are to be resorted toe, who, by a single noble act, nullify a hundred
misdeeds: but not those whose anger produced by a single offence, destroys a hundred
good things that have been done.

58) For a noble person, even one friend will suffice who is steadfast and generous,
who has identical tastes, who is responsive and not crooked, who is trustworthy and has
the same type of conduct and capabilities.

59) The learned who is straightforward should be approached; in the case of the
learned who is deceitful, one should be careful; the fool who is straightforward deserves
compassion; but the fool who is deceitful should always be avoided.

60) For those whose minds are attached to lust and jealousy, who are inefficient in
work, and who are afflicted by the fire of insult, longevity becomes futile.

61) Those (so-called) friends are to be forsaken who, themselves placed comfortably
in life, treat as strangers their own friends who, by the turn of fate, are sunk in the ocean
of misery.

62) There could be nothing more blessed for a person than to have control over his
senses. His mind will be free from attachment here, and there will be great bliss in the
other world also.
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63) Medicinal herbs are always found on the Himalayas; gems in the ocean and
radiance in the sun, enmity in the heart of the wicked and forbearance in the heart of the
good.

64) Enmity of the fools remain firm and long standing like the engravings on rocks,
but enmity does not stand for long in the wise, like a line drawn on the surface of water.

65) Those who are dumb in speaking ill of others, congenitally blind in looking at the
wives of others, and who are deaf to others secrets, are equal to gods.

66) If somebody censures for a genuine reason, it is to be endured on the ground that
what he has spoken is the truth. If what he says is false, then it is to be forgiven for the
reason that such a thing does not exist at all.

67) Having pierced the vitals (of others), the wicked man feels delighted at heart. But
the noble man, having spoken something disagreeable, deeply repents for it at once.

68) If a dog bites they do not bite him back. If a wicked man censures a good man, the
latter does not say anything in return.

69) A great person is forgiven out of awe. Equals are endured for fear of public
criticism. But one who can forgive a man that is inferior, is equal to a great sage.

70) The noble and magnanimous persons, though provoked by harsh arrow-like words
piercing the vitals, become calm of their own accord like the waters in the autumnal
season.

71) The sensible person, when censured, should employ his mind in finding out the
truth. If it is true, what is anger (it is irrelevant)? If false, what is the use of anger?

72) Virtuous persons who act, the middling type of men who speak and act, and the
low who merely speak, are comparable respectively to the jack tree which yields fruits,
the mango which gives flowers as also fruits, and the Patala which gives flowers alone.

73) The anger of the good people is analogous to the wicked mans friendship. (First
of all) it never takes place; even if it does, it will not last long; and even if it lasts long, it
does not have any effect.

74) A noble person, though provoked by the anger caused by the wicked, never utters
anything unpleasant. The moon, though bitten by Rahu, does not give up its coolness.

75) The snakes in the form of wicked persons, when provoked, emit poison in the
form of words, which strike at the vitals of others. Good men counter act this poison with
the medicine of forbearance.
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76) One should give up laziness, fickleness, covetousness, speaking ill of others,
misplaced anger and excessive pride.

77) A learned person who is straightforward stands foremost (among men); the
learned who is deceitful belongs to the mediocre type and the straightforward foolish
person belongs to the third type. But the lowest of all is the one who is foolish and at the
same time, deceitful.

78) A good man who always thinks of the welfare of others does not harbor enmity
even at the time of his calamity. The sandalwood tree, even when being cut down,
renders the blade of the axe fragrant.

79) One should be afraid of foes posing as friends, who are sweet when face to face,
but abuse from behind and are wicked in their heart of hearts.

80) The characteristics of the noble-born are the following: He neither ridicules, nor
feels jealous, neither insults nor utters a lie, nor does he indulge in abusive scandals (or
talks interrupting others).

81) These are the traits of one born in a noble family: He deliberates for long on a
thing to be done; puts up with suffering; does not afflict others and does not humiliate
any one.

82) With regard to others, a low person speaks about the defects in their family,
conduct, character, learning and actions. But he never remembers his own blemishes.

83) Long life is futile in the case of a person who indulges in unrighteous acts. Long
life is fruitful for a person who is solely bent upon righteousness.

84) The good scholar devoid of worldly wisdom, the miserly rich, the poor noble-
born, the virtuous without scriptural learning what for has Destiny created them?

85) This is the only fruit that gratifies the one who has the strength of knowledge in
an adequate measure, namely, he neither becomes despondent in adversity nor becomes
arrogant in prosperity.

86) Employment of mean people in ones work, bringing insult to the good through
tactlessness and association with the ignoble these are great miseries in the life of a
noble person.

87) Only one who protects a friend with many defects protects him in the real sense.
If the friend is virtuous, there is no need to offer protection to him.

88) Having made public ones affection whole heartedly (for friends), one should
tolerate even the odd traits in the character of the friends.
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89) Good men should approach those who, bereft of the feelings of pride or
humiliation, remove the fatigue of those that come to their houses through cordial
reception.

90) A wicked man becomes arrogant when he acquires a little fortune. But the good
person becomes exceedingly calm, having obtained enormous wealth.

91) Of what purpose are hermitages for the noble ones who have taken to the vow of
speaking truth, who have matted locks of hair in the form of character, bark garments in
the form of purity, and who delight in contentment?

92) One should strive at being learned, and should not always hanker after wealth
alone. For wealth is common among men but erudition is rare in this world.

93) That friend, who does not shed tears, nor shares secrets, nor manifests affection,
should be abandoned. Why should one strive (for friendship) without any purpose?

94) That friend alone will suffice whose presence in the company of ones wife and
free (harmless) entry to ones house do not cause any apprehension.

95) Friendship of the good and the wicked is always similar to the moon in the bright
and the dark fortnights respectively. Friendship of the good waxes, while that of the
wicked wanes.

96) In my view one cannot determine the price of the association with the good. The
sorrow of separation from the good itself indicates its price.

97) Those unwise persons who own wealth but do not part with it (for good causes)
are the most foolish, for, experiencing the miseries of earning, guarding and losing it
alone ultimately fall to their lot.

98) What is the use of external embellishments for those born in noble families, who
have bathed (in the waters) from the vessel of virtue, whose limbs are smeared with the
unguent of modesty and who are adorned with learning?

99) A learned man who is strong (in his subjects) and has gained the knowledge of
many things must try to acquire worldly wisdom while working among people in high
esteem.

100) It is a pity that an erudite person, even after becoming proficient in learning by his
efforts, remains illiterate, if he is unable to obtain a patron who can recognize his talents.

101) One who is talkative is not a soft-speaker: one who speaks after deliberation will
not speak much. It is difficult to find a person whose words are truthful, meritorious and
beneficial (at the same time).
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102) Having a wife who retorts, serving in anothers house, taking food at others
houses, living in the company of bad persons and being absent from ones home all
these make one decrepit quickly.

103) Having helped an ignoble person, one should not feel complacently I have
pleased him. Though drenched with milk at the roots, the margosa never turns sweet.

104) The wealth of a man who neither gives it away in charity nor enjoys it himself,
does not actually belong to him. An artificial replica of a man stuffed with hay (scare-
crow) protects the crop (only) for the sake of others.

105) The wealth of the good people, though little, is fit to be enjoyed by the noble; not
so the vast riches of the wicked. Thirst can be quenched by the waters of a lake, but not
by the waters of the sea.

106) Good men, though exceedingly angered, become pacified by some means, but not
so the wicked. There is way to melt even the hard gold, but not the blades of grass.

107) Those who appreciate the merits (of others) will not be unhappy even if they
notice a defect in a meritorious person. Even the black spot in the moon is looked at by
people with delight.

108) One who can appreciate merits enjoys the company of the meritorious; but one
devoid of merits cannot be happy with the meritorious. The bee resorts to the lotus (all
the way) from the forest, but not so the frog, though living in the same place.

109) Even a small act of goodness done to virtuous persons results in (enormous) good;
even a great help rendered to bad persons results in harm. Grass given to the cows results
in milk, whereas even milk given to snakes yields poison.

110) Help done to the wicked men becomes the source of great harm. Diseases become
all the more aggravated, when acts favorable are done to them.

111) A wicked man becomes ten-faced (Ravana) in speaking ill of others; thousand-
eyed (Indra) in finding faults in others; and thousand-armed Arjuna (Kartavirya) in
depriving the good people of their wealth.

112) A bad man, having obtained prosperity, first gives trouble to his own kinsmen.
Wild fire, as it shoots up, burns down the very wood from which it is produced.

113) Though living together, the wicked do not have any contact among themselves
just as there is no cohesion between the lotus and water. Though living far apart there is a
bond of affection connecting the good people as between the water lilies and the moon.

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114) Rogues, though honored profusely, never give up their inherent nature. Though
always worn on the head by Lord Siva, the (crescent) moon remains crooked.
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115) The sraddha ceremony (in honor of manes) is fruitless if not accompanied by
feeding (Vedic scholars). Wealth which is not given to the needy is unfruitful.
Youthfulness is of no avail in the case of an ascetic and scriptural learning is of no use for
an immodest person.

116) Generally, good people do not forsake a man who has sought refuge under them,
though he be devoid of merits, provided he is attached to them. The moon bears the black
spot, which stays with it both while waxing and waning.

117) The skill which the wicked men possess in piercing the vitals of others etc., is
certainly not to be found in virtuous persons. A needle makes holes; but the thread
quickly covers them up.

118) When the noisy tittibha (Parra J acana) bird cries harshly in the vicinity, it is better
for a royal swan either to get away from that place or keep silent.

119) Sound health, scholarship, friendship with the good, noble birth and non-
dependence these constitute great wealth for men, though they be devoid of (material)
riches.

120) The intellect of a person who studies and writes a good composition, seeks
clarification of doubts and waits upon the learned men, blossoms forth like the lotus by
the rays of the sun.

Let poets from all over the land come and give a ceremonial bath to this Arya
(composition) of Sundarapandya kept on a golden pedestal, as is done for a bride.







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