I. Áttichoodi
English Rendering and Brief Notes
Varadaraja V. Raman
1. அறம்செயவிரும்பு.
aRam cheya virumbu.
Desire to do the right thing.
aRam: Tamil equivalent of dharma: righteous, virtuous conduct.
Cheya (or cheyya): to do (from cheivadu: to do something).
virumbudal: to wish for, to desire, to want.
In Upanishads we read: satyam vada, dharmam chara: Speak the truth, follow the path of dharma. Note that Auvaiyar is not urging us to do the right thing, but to cultivate a desire to do the right thing. Once that desire is inculcated in a person, doing the right thing become natural. We are reminded of the saying: Give a man a fish, and you feed him for a day; show him how to catch fish, and you feed him for a lifetime. Auvaiyar could have added: mei cholla virumbu: Desire to speak the truth.
2.ஆறுவதுசினம்
áRuvadu cinam.
Anger cools off.
áRudal: to be alleviated, to cool off, to abate.
cinam: anger (kópam);fire.
Auvaiyar simply says that anger cools off. Remembering this will enable one to control anger when it approaches a boiling point. That is to say, if we always bear in mind that all the heated wrath will eventually fade away we are unlikely to get out of control when we things get to be too upsetting.
Some prefer to translate this as Let your anger cool off!
3. இயல்வதுகரவேல்
iyalvadu karavél
Don’t hide the possible.
iyaludal: to be possible, to happen.
karaval: to hide
There could be two interpretations of this line:
The first, which I give, is that we should live up to our full potential. All too often most people’s output, whether physical, mental, moral, spiritual, or whatever, is only a small percentage of what they are really capable of. He we are told not to keep our capacities unutilized or un-actualized.
Another interpretation is that if we are told something in confidence we must not reveal it to anyone.
4. ஈவதுவிலக்கேல்
ívadu vilakkél
Don’t preventgiving.
ívadu: to give as a gift. [ígaiyan: a generous person.]
vilakkuvadu: to prohibit.
Instead of simply asking us to cultivate charity, we are asked not to hinder it. This suggests that there were/are people who give arguments against helping the poor. In our own times there are groups and politicians who are against welfare and entitlements. They stand in the way of (the government’s) giving to the poor. Auvaiyar was clearly a liberal.
5. உடையதுவிளம்பேல்
UDaiyadu viLambél
Don’t reveal what you have.
uDiayadu: what one has.
viLambu:speech, from viLambudal: to speak.
This line can be interpreted in two ways.
First, literally speaking, it says that we shouldn’t tell people about all our possession. It is wise not to be ostentatious. This is certainly good advice to people who are prone to display all their jewelry in public places. That will only invite envy and attempts to rob.
Another interpretation could be that one should be modest in talking about one’scapacities and achievements. In other words, one should avoid bragging.
II. Áttichoodi
6. ஊக்கமதுகைவிடேல்
Úkkamadu kaiviél
Don’t abandon zest (for life)
úkkam: seal, enthusiasm, fervor.
kai: hand.
viduvadu: to free, to release.
kaividuvadu: To let go from one’s hold; to give up; to abandon, to shun..
Here we are asked not to lose our active interest in things. It is most important to have zest for life, at whatever age. The opposite would lead to a state of depression. It is significant that Auvaiyar says this, because traditional preaching, especially in the Hindu world, tends to belittle this world of physical reality, keeps harpingon its fleeting nature, and inspires one to look for greater peace elsewhere. This often dampens interest in life, and pushes one to asceticism.
7. எண்எழுத்துஇகழேல்
eN ezhuttu igazhél
Don’t neglect of numbers or letters.
eN: number.
eNNUdal: to count. It also means to think. This corresponds to the English word to reckon which means both calculate and guess or think.
ezhuttu:letter.
ikazhdal: to neglect, to despise.
We are asked not to treat letters and numbers with disrespect. In other words, to give due respect and importance to both letters (written language) and numbers (mathematics). Note that the poet does not say words, but letters. Words can be spoken also. Letter refers to writing. It is remarkable that Auvaiyar was already recognizing the importance of both literacy and numeracy, giving the latter priority
8. ஏற்பதுஇகழ்ச்சி
éRpadu igazchchi
It’s lowly to accept charity.
éRrpadu: to beg, to ask for charity.
ikazhchi: disparagement. This word is related to the word ikazhdal, used in the last entry. Here ikazhchi signifies something dishonorable.
What is said is that one should never be the recipient of charity, because that is self-demeaning. It is important to recognize the difference between accepting something that is given out of affection and love, which is to be done cheerfully; and taking something given as charity, usually provoked by pity.
The irony is that if giving charity is commendable and accepting it is deplorable, then if everyone follows these precepts, there will be no one to accept charity. Also, by giving charity to someone one is forcing the person to engage in a dishonorable thing.
These are thoughts coming from analyzing the ideas, but one should not to be persuaded by such reasoning, or take it as an excuse,to refrain from doing charitable deeds.
9. ஐயம்இட்டுஉண்
Aiyam ittu uN
Feed and then eat.
aiyam: has several meanings: phlegm, doubt, suspense, a short time interval, and alms.
aiyam-iDuvadu: giving alms. Here it means feeding someone.
uNNudal: to eat or drink.
Recall that eNNUvadu means to think (or to count). But uNNudalmeans to eat. The change of one letter makes the difference between food for mind and food for body.
This precept is very noble. It reflects caring for others. It has had great influence on the culture of the people. Many Tamils used to, perhaps still, offer a little of their food to a hungry passer-by or to a bird before they take a morsel themselves.
In today’s world one way of practicing this would be to set aside a a small amount of cash every time we have lunch and dinner, collect it all at the end of a month or a year, and send it to some organization that feeds the hungry.
10. ஒப்புரவுஒழுகு
Oppuravu ozhugu
Behave in a conciliatory way
oppu: similarity, resemblance.
oppudal: to agree.
oppuravu: agreement, reconciliation.
What is meant here is that when we interact with someone we must be conciliatory. This may seem difficult in a world full of conflicts and divergent opinions. But that is precisely the point. In order to cope with such a world, unless people learn to be a little accommodating, things can get only worse and worse.
What this also means is that we must make an effort to see an issue from the opponent’s point of view. Then it would not be so difficult for a little give and take by all parties concerned. In personal interactions, this approach can be much more effective than intransigence. This idea was elaborated by Dale Carnegie.
III. Áttichoodi
11. ஓதுவதுஒழியேல்.
óduvadu ozhiyél.
Don’t stop reciting . [Don’t stop learning.]
ódudal: to read, to recite in an audible voice, to declare publicly, to whisper.
The recital of the Vedas or the enunciation of any mantra is known as védamódudal
One word for a school used to be ódumpaLLi.
The Shiva VéláLas who used to recite Shaiva hymns in temples were called óduvár.
ozhidal: to stop doing something, to cease to exist, to die.
In this sense it is sometimes used as a curse: azhiñju pó! This is the Tamil equivalent of: Go to Hell!
We may interpret this line to mean that we should not stop reciting sacred works, in singing hymns. Another (more relevant) interpretation would be that one should not stop studying and learning new things. These should be life-long activities. Unfortunately, many people discontinue reading books and learn new things by reading on a variety of subjects once they have finished school and started a job.
12. ஒளவியம்பேசேல்
ouviyum pésél.
Speak not in envy.
ouviyam:envy(poRámai).
pésuvadu: to speak.
pécél: speak not. Ne negation il is in this word.
In modern Tamil it would be pésádé.
All too often when people gossip they refer either to the unsavory traits and behavior of others, or speak with envy and jealousy about what others may have, or may have achieved. This is a simple precept, and it also shows how well our poet understood the common foibles of humankind. We may also extend this to mean: Speak not ill of others.
The word ouviyam could also mean a sacrifice or an oblation to the Gods. This is from the Sanskrit havya (which is related to the word havan).
Then again, ouviyam should not be confused with avviyayam which means that which is imperishable, the Tamil version of the Sanskrit avyaya: the imperishable. From this we get the epithet avviyayan for God.
13. அ·கம்சுருக்கேல்
Ahkam churukkél.
Do not shorten grains.
ahkam: grain (dániyam).
churukkudal: shorten, to make less, to curtail.
Here the phrase shortening grains refers to measurement in selling. The poet is asking the dealer not to make it less than the right amount. This refers to the tricks of some businessmen in the surreptitious practice of cheating the customer by giving a little less than what is paid for. In other words, one is asked to give the customer what is his due. More generally, it is asking us to be honest in our dealings with others.
14. கண்டொன்றுசொல்லேல்.
kaNDonRu chollél.
Say not what is contrary to what have seen.
kaNdonRu: Something other than what has been seen.
cholluvadu: to say.
chollél: Say not. (cholládé)
This is a difficult line to translated. It has been variously rendered as:
Do not say something for which there is no evidence.
Say only what you have actually seen.
Don’t bear false witness.
15. ஙப்போல்வளை.
Ngappól vaLai.
Bend like (the letter) nga(ங). [Be flexible.]
gna (ங) the second consonant in the Tamil alphabet.
pól: similar to, like.
viLaivadu: to curve, to bend.
There is no Tamil word stating with gna. So the poet uses the letter itself to say something. Notice that there is an interesting curve in this letter. So when you write the letter, the line has to be gracefully bent. What is meant is “Don’t be too rigid or intransigent!”, “Bend like the letter nga!”
We may note in passing that of all the letters, eleven of the fifteen main Tamil alphabets have curves. In English (Roman) eleven of the twenty-six have curves.
IV. Áttichoodi
16. சனிநீராடு
chani neeráDu.
16. Bathe on Saturdays.
chani: the planet Saturn. It is also an abbreviation for chanikkizhamai: Saturday.
Neer: water.
áDudal, áDal: to shake, to swing, to dance.
(kúttáDal: to play in public, to sport. viLaiyáDal: to play.)
neeráDudal, neerádal: to play in water, to bathe.
Here the reference is to the weekly oil-bath which the Tamil people take (used to take) on Saturdays. This shows the ancientness of the custom. It is, in fact, part of what is known as the ashtánga yoga tradition. Generally, one uses castor oil, sesame oil, or coconut oil for this.
17. ஞயம்படஉரை.
ñayampaDa urai.
Speak pleasantly.
nyayam: pleasantness, that which is refined.
urai: speak! (uraikattudal: to interpret a literary work.)
The saying is simple: Be pleasant when you speak.
We will note again and again that Auvaiyar’s sayings are not only terse, but wisdom pure, and of practical value. There is none of the airy metaphysics here that we find in many Sanskrit works. What can be simpler than this which is far more powerful and to the point that any high-flown commandment.
18. இடம்படவீடுஎடேல்.
eDampaDa veeDu eDél.
18. Don’t build a house with too much space.
iDam: place, room.
iDampaDa: excessive space.
veeDu: house
eDuttal: to build, to raise. eDél: Don’t build.
Essentially the poet is asking us not to have a home larger than our needs. The notion of small-is-beautiful is already expressed here. It is a recommendation to avoid wastefulness: An idea that is gaining more and more currency in today’s world of limited resources.
Simply put: Don’t build a house larger than your needs! Don’t consume m ore than you need to!
19. இணக்கம்அறிந்துஇணங்கு
iNakkam aRindu iNanggu.
Unite after knowing compatibility.
iNakkam: agreement.
aRindu: knowing.
iNangudal: to join, to unite.
The advice here is to make friends on the basis of common tastes and interests. Too often we get involved with people without knowing their political and religious views, or their tastes in interests. Friendship with incompatible views and values cannot be pleasant, and will not last long. It is always better to know about commonalties before getting too close to strangers. When people are set in their opinions on fundamental issues, it is a waste of time to try to change them.
20. தந்தைதாய்ப்பேண்
Tandai táip péN.
Nurtue your parents.
tandai (tagappan): father.
tái (táyár): mother. The word is also used as an epithet for the goddess Lakshmi.
péNal: to nurture, to foster.
péNu: protection.
Sometimes this is translated as: Protect you parents!
Literally, it says: Nurture your parents.
This is an interesting idea. Normally parents nurture their children.
What is meant is that when parents become old, it is the responsibility of young and healthy adult children to take good care of them. This is more important than honoring them
V. Áttichoodi
21. நன்றி மறவேல்.
nanRi maRavél
Forget not a kind act.
nanRi: good act, kindness, favor.
The word is related to nanmai: goodness.
nanRicholludall: to thank.
maRavél: do not forget, from maRappadu: to forget.
The virtue of gratitude is inculcated here.
We are reminded of the KuRaL:
nanRi paRappadu nanRanRu
nalládadu anRé maappady nanRu.
It is not good to forget a kind act; it is good to forget right away what is not an act of kindness.
22. பருவத்தே பயிர் செய்.
paruvatté payit sei
Do farming according to seasons.
paruvam: season.
payir: grain.
seivadu: to do.
payirseivadu: to grown grains, to farm.
[payirozhil: agriculture.]
To farm according to seasons means to do things at the right time.
It is the equivalent of the English saying, Make hay while the sun shines, which also means, Do things at the opportune time.
23. மண் பறித்து உண்ணேல்.
maN paRittu uNNél
Do not eat from land-grab.
maN: the earth, the world, land.
paRittal: to scatter, to damage.
maN-paRittal: to land-grab
uNNél: Eat not.
Grabbing other people’s land – the act that gives many successful invaders the title the Great (as in Alexander, the Great; Caesar, the Great; Chandragupta, the Great), is as ancient as kingdoms in human history. Auvaiyar says that it is not worth eating from the products of lands which have been conquered by force. More generally one should not profit by robbing other people.
24. இயல்பு அலாதன செய்யேல்.
iyalbu aláda seiyyél
Do not do anything against nature.
iyalbu: nature, what is natural.
aláda: what is not.
seiyyél: act not.
This line also implies, Don’t do anything unnatural. It could also mean, Don’t defy the order and balance of Nature. This latter interpretation would be more relevant in today’s ecology-conscious world.
25. அரவம் ஆட்டேல்.
Aravam áttél
Don’t shake the snakes.
aravam: serpent.
áttudal: to shake something
áttél: don’t shake.
The meaning is: Don’t play with snakes. Don’t get involved with dangerous things. Be cautious.
A name for the Hills of Tirupati is Aravaakiri (aravágiri), because it is said to have the form of the great serpent Sesha of Vishnu. It is also known as called Vénkata-malai.
One epithet for Lord Shiva is aravan: one who is wearing the serpent.
Interestingly, the Tamil people are known as aravargal. This suggests that perhaps at one time most Tamil people were Shiva worshipers.
Another word for the Tamil language (still used in Telugu) is aravam.
It may be recalled the Duryodana, the chief of the Kauravas, had a serpent on his flag, So he is also known in Tamil as aravakkoDiyán: One with the serpent flag.
VI. Áttichoodi
26. இலவம் பஞ்சில் துயில்.
ilavam pañchil tuyil
Sleep on cotton bed.
ilavu: silk or cotton. [ilavam: little, trifle.]
pañchu: cotton.
tuyiludal: to sleep.
The idea is that one should sleep comfortably in a soft bed. Instructions like this show that Auvaiyar is interested in the common welfare of people, in the basic necessities of life, and in sensible comforts much more than in high-flown philosophy and talks about soul and transmigration.
27. வஞ்சகம் பேசேல்.
vachakam pésél
Talk not deceit.
vañchakam: dishonest or deceitful talk.
pésél: do not speak.
This is a basic ethical precept: be open, honest, and truthful in dealing with others, All too often people say one thing and mean something quite different. This would be unethical behavior.
28. அழகு அலாதன செய்யேல்.
azhagu aláda cheyyél.
Do not dowhat isn’t beautiful.
azhagu: beauty
aládana: what is separate (what is without)
cheyyél: do not do.
We are told not to do something that is not beautiful. By this is meant, to refrain from ugly acts. Any act that is kind and courteous, caring and helpful would be a beautiful act. Behavior contrary to these would be ugly deeds: hurtful, uncaring, callous, offensive, etc.
29. இளமையில் கல்.
iLamayil ka.
Learn while young.
iLamai: youth, tender state. iLamaiyil: in youth,
kaldal (katRal): to learn. Kal: learn! Kallúri is a place where one learns: a university/
It is pointed out that the young can learn things more easily than the old. This is especially true in learning new languages. Many positive qualities are attributed to youth. Here we are told that the capacity to learn (new things) is one of them
30. அறனை மறவேல்.
aranai maRavél
Forget not God
aran: an epithet for Lord Shiva.
maRappadu: to forget. maRappél: do not forget.
So we are simply told never to forget God.
We may note in passing that Murugan is therefore known as aranmakan.
The name arantózhan, meaning friend of aran, is a name for Kuberan.
And Parvati is also known as araniDattavaL: one who is close to aran.
It is important not to confuse aran (Sivan) with aRam which means dharma.
31. அனந்தல் ஆடேல்
anandal áDél
Sleep not in excess
anandal: to sleep, to slumber
áDudal: to shake, to swing.
áDél: don’t succumb to.
We are simply told not to waste too much of our time sleeping, i.e. being idle.
We are reminded of the nineteenth century saying that “Excessive proneness to sleep is a sign of decay and waste of brain.
32. கடிவது மற.
kaDivadu maRa.
Don’t be engaged in harsh talk.
kadi: disharmony, discordant.
kadivadu: speaking harshly.
maRa: forget. Don’t be engaged in.
Another simple ethical principle: Never engage is speaking harshly to anyone.