turned, forgets the benefit he has received, there is no redemption; it has thus been said in moral writings, O Lord adorned by choice jewels! SHENDILSA'TTA-SHATAGAM. அலங்கிடக்குமனத்தோர்க்குச்செய்நன றியருகிட்ட Know that to confer a benefit on men whose minds are depraved is like painting ornamental devices on the water and know, also, that a single benefit conferred on those whose conduct is without reproach, will long endure, O thou protected Shendil under the form of a merchant. MUDURE. நல்லாரொருவாக்குச்செய்தவுபகாரங் வேங்கைவரிப்புநொய்தீரத்தவிடதாரி புல்லறிவாளர்க்குச் செய்தவுபகாரங் A benefit conferred on the worthy resembleth an engraving on stone; but to confer it on those whose hearts are void of kindness is like writing on the water. Even as the physician, who cured the striped Tiger of his sickness, became his prey, so a benefit conferred on the ignorant and worthless may be compared to an earthen vessel falling on a stone; BA'RADAM, தானமாவது தருமிடத்தவன் பானயந்துறும் பயனுமன்னதெ தேனியங்கு சொற்றிறமைகேட்டியால் Hear thou whose words are as sweet as honey! the pleasure and profit one receives from bestowing a favor is always equal to the understanding of him on whom it is conferred. CHINTA'MAN'I. தன் வணயாக்கிய தாரப்பொகிவேந்தவனப் தற்புறந்தந்துவைத்த்தவலமகற்குதவிவீந்தார பொற்பசம்சானமாவக்குட்டிப்புலவர்கள் புகழக்கன்மேல் The goddess of prosperity will forsake him who betrayeth the prince, adorned by fresh garlands, by whom he hath been exalted; but on this earth none shall ever be able to root out his race, who is faithful to such a protec tor. He said-those who die in defending the chief by whom they have been protected and exalted, shall enjoy the company of the celestial nymphs adorned with garlands of the heavenly Carpacam, while on earth they shall be praised in the songs of Poets and the fame of their Valor spreading abroad shall stand even blazoned in stone. NA'NMAN'I CÀ DIGEI. கைத்திவரரநல்ல்வாகைத்திழந்தமாககளின வைதாரினல்லாபொறுப்பவரசெய்தாரி Those who have never possessed riches are preferable to those who have lost them; the poor are preferable to those who keep their wealth to themselves; those who restrain their passions are preferable to those who allow their anger to break out in abuse; and the grateful are preferable to those from whom they have received favors. CHAP. XII. நடுவுநிலமை On Equity. This title is compounded of the terms justice and as a verbal from to stand, and lit. signifies therefore persistence in justice. I. தகுதியெனவொன்று நன்றே பகுதியாற்பாற்பட்டொழுகப்பெறின் (க) That virtue, which in all relations holds Unchangeably it's nature"-The virtues and duties on which the preceding Chapters treat, springing directly from the benevolent affections, regard more especially those with whom man is immediately connected; the subject of this Chapter has a larger scope as it applies to all mankind. The virtue here intended, however, is not political justice, on which the Author treats in the first part of the second Book (see Illustrations): it is that modification of general benevolence which regulates the conduct of man to man and prevents him equally from doing that which is unjust, and refusing to do that which is just; it is that universal law which Cicero describes as-vera lex, recta ratio, naturæ congruens, diffusa in omnes, constans, sempiterna, quæ vocet ad officium jubendo, vetando a fraude deterreat;--Neque est quærendus explanator, aut interpres ejus alius: nec erit alia lex Romæ,`alia Athenis, alia nunc, alia posthac: sed et omnes gentes, et omni tempore una lex et sempiterna et immortalis continebit; unusque erit communis, quasi magister et imperator omnium Deus ille, legis hujus inventor, disceptator, lator ;-This description, however, is intended to apply only to that natural law or rule of right of which the Deity is said to be the Author because he has conferred on men, as one of the inherent faculties of human reason the power of discriminating accurately the true from the false, and, consequently, of de ciding justly as to wright and wrong. The habitual exercise of this power in this direction should perhaps in precise language be called rectitude or probity, in which sense it differs but little from virtuous habit in general, whence the adage that Justice comprises virtue or, as it is better expressed in a passage ascribed to Pythagoras, is the mother and nurse of the other virtuesoner μo τῶν ἀνδρῶν την δικαιοσυνην ματέρα τε και τιθήνων τῶν ἄλλων ἀρετῶν προσυπειν. But the Tamil term which I have translated equity, and which might be rendered distributive justice, differs from this as it implies also, subjection to those laws which the Hindus believe to have been derived, indirectly, by revelation from the Deity, and which embrace all the precepts of the Smritis that regulate the intercourse of man with man, and constitute, consequently, the moral portion of this division of the Hindu Scriptures. Aristotle defines distributive justice to imply equality, and to be that.habit which prevents men from arrogating to themselves on any occasion more than the share to which they are justly (morally) entitled. It is the duty of a judge, he adds, in the administration of corrective justice, to restore this equality when deranged, by finding the middle term between the loss and gain which have accrued to the parties litigating, and restoring the equilibrium between them; hence in Greek justice, din signifies equal distribution and dinaons an equal distributor, being evidently from 8 bis in composition, and xesu instruo. With this definition and etymology the Tamil compound which gives title to this Chapter intimately corresponds; for 3 means primarily the Middle, and justice by a metaphor only, and 50s, consequently, maintenance of a middle station or state of equality with regard to all others, not moving to either side or being biassed, as the Hindu Lawgivers strongly express it, by any consideration of fear, anger, or affection #IWDQTIF. justice. This word, a derivative from same as ordinance, observance, and Π 5 to be fit, is the all terms having this meaning are synonimous with justice. may be called; the inf. of one, single,-, virtue. 15 27 @ D ஒன்றுநன்றே must be rendered is alone the virtue.- by division; from usssa to divide, distribute-continuing it's nalure ; from a nature, quality, and the ger. of which in similar compounds often signifies to extend, continue; thus one of the aphorisms of Auveiyar against extravagance in building is-L 6 build not a house to extend over much space. The proper version of the three last terms is-Still preserving its nature allhough divided i. e. among friends or foes, strangers or relations.-2 to pro ceed - பெறின if i oblain. The last word is nearly expletive the phrase being exactly equivalent to the simple term II. if il proceed. செய்யமுடையவனாக்கஞ்சிதைவின்றி யெச்சத்திற் கேமாப்புடைத்து By justice do the just their wealth uphold, (உ) செப்பம் ofjuslice ; this word is from செப்புதல் to declare, the de. claration of that which is right being the especial purpose of the scriptures - உடையவன of the possessor.- ஆக்கம the gains.-சிதைவு loss.-இwறி withonl; the ger. of இல். To obtain a literal version in English, this sentence must be read backwards; this is a rule almost universal in construing Tamil.--எச்சததிறகு to his children.- எமாப்பு and the highest happiness.- உடைத்துillaccrue, from the root உடை possess. III. தக்காரதகவிலரென்பதவரவ ரெச்சத்தாற் காணப்படும். Unerringly the just and unjust shews The state in which their progeny is found. (ச) Though the import of these two couplets be the same, they have both been translated on account of their remarkable accordance with a passage in the Psalms, where the Royal Bard says-''I have been young and am aow oid : set have I not seen the righteous forsaken, nor his seed begging bread." The Indian writer, however, considered the fact as the retribution of the Deity, who fixed the doom of every soul, before its connection with the body, according to the good or evil deeds of its pre-existent states. |