Edited by: N.V.K. Ashraf

 

This Tirukkural translation in English is drawn from a comparative study of 25 different translations. Sixteen of these were either complete or partial translations and the remaining nine were translations that appeared in articles, monographs and books authored by different people on Tirukkural and Tiruvalluvar. The choicest translation that is close to the original - in spirit, content and style - has been chosen for presentation. Preference has been given for brevity, simplicity and clarity. Emphasize was also laid on translations that manage to reflect, as much as possible, every word found in the original.  Sometimes translations of two authors were combined to produce the best reflection of the original. The translator or translators of every couplet have been acknowledged with their initials (eg. PS, SS, SB, VS etc.) in a separate column. The initials have been expanded with the full names of these translators at the end of this page. When no translation was found particularly satisfactory, I chose to render them myself. These have been marked by initial NV. An astrix (*) at the end of a translation indicate that the rendering has been improved upon, either by adding/replacing words or deleting words found to be unnecessary. To know more on the process of this comparison and criteria of selection, click here: Comparing Tirukkural translations to unfold the best. 

Division I. Virtue

Notes:
309. Compare with 540 and 666 for similar idea. "What is aimed is easy to achieve, if only the mind is set on what is aimed" – NV and "What is sought will be got as desired if only the seeker is determined" - NV
310. A different but equally valid translation is given by SS:
"As men who have died resemble the dead, so men who have renounced anger resemble renunciates"

Notes:
312. Compare with 203: "The height of wisdom, it is said, is not to return ill for ill" - PS
314. Compare with 987: "What good is that goodness if it does not return good even to those who cause evil?" * - PS
318. Compare with 99. "How can anyone speak harsh words, having seen what kind words do?" - NV

 

Notes:
338. Most translators render the word "குடம்பை" as "egg-shell" [PS, JN, SB, VS, DL, KV, SS, SI], while KK and GU take it as "nest". VR discusses the drawback in translating the word as "egg-shell" at length and says this meaning came to be associated with the word only after Parimelazhagar's time [Ramasamy, 2001]. Mamakkudavar and Kalingar, whose commentaries appeared before Parimelazhagar, mention that the meaning of "குடம்பை" is nest. VR adds that no fledging flies when it comes out of the egg-shell and only to an intact nest could be compared to the human body, which remains intact even after the soul has left. Pertinent to bring here a reference to the same from the Semitic world: "Our soul has escaped as a bird out of the snare of the trapper" [Psalm, 124:7].

 

350. Moreover, “To one who does not cling realizing what to cling, clinging ills will not cling. * - PS - Kural 359

 

Notes:
355. Alternate translations, but not close to original: 'The mark of wisdom is to see the reality behind each appearance' - PS. Compare with 423. "The mark of wisdom is to discern the truth from whatever source it is heard" - NV
359. i.e. those who cling [to God] but does not cling [to the world]. Compare with 350 for similar word play. “Cling to the one who clings to nothing; and so clinging, cease to cling” - PS

 

Notes:
376. Compare with 609 under Avoiding Sloth. "Inherent flaws that are natural can be overcome by getting rid of indolence" – NV
377. The word "வகுத்தான்" [Disposer] here is invariably taken to mean God. Most translators have obviously followed Parimelalagar's interpretation of the word "வகுத்தான்" as "தெய்வம்".  Chakravarti [1953] translates the word as "destiny". Relevant here is the translation of a similar passage from Naladiyar – a Jaina classic beyond doubt. "Though fortune forsake him and fate frown on him......" Translator S. Anavaratavinayakam Pillai here has chosen to render the word "தெய்வம்" as "fate". 
378. Valluvar says in couplet 1050: “The poverty stricken has a chance to renounce, lest he hang around for salt and gruel”. * (KK). Here in couplet 378 he cites fate as the reason why the destitute have not renounced in spite of their poverty.