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As far as I am aware no English translation of Marathi 
Proverbs has been published hitherto; nor is there any 
very complete list to be found in the vernacular. The 
only excuse which can be offered for the issue of this 
work is the importance of preserving as far as possible 
all proverbial expressions, which depict the thought and 
character of the people, before they pass out of use 
altogether ; for although they are well known to the 
elders of the present generation, they will probably be 
less known, less loved, and less used by the coming race, 
with its Anglicised education and its modern literature. 
This collection does not pretend to contain all the Marathi 
sayings to be beard in Western India, but it is believed 
to include a majority of those which are worth preserving. 
Many which did not seem to deserve the title of proverb 
have been omitted ; those of a coarse nature, the transla- 
tion of which would offend the taste of English readers, 
have been excluded, for no good purpose would be served 
by making them more generally known or by helping 
to prolong their existence; but those which are given 
have been gleaned irom any source which offered, 

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generally irom books, but also from individnals, male 
and female, caste and nonH3aste. Although it has been 
my wish not to exclude any really good proverb, nor 
to include any worthless or undesirable saying, doubtless 
mistakes in these respects will be discovered ; and I have 
also no doubt that other errors of omission and com- 
mission will be detected by the critical reader. 

The classification of proverbs has always been a diffi- 
culty. The aim here has been to arrange them according 
to their subject-matter. For instance, a saying which 
speaks of the hand or foot or head has been placed under 
' The Body and its Members ' ; one referring to fever 
under ' Dieease.' When two subjects happen to be spoken 
of in one proverb, its classification has been, I fear, 
a matter of fate. But, in spite of the disadvantages and 
difficulties of this arrangement, it is on the whole 
preferable to the alphabetical plan, and is more helpful 
to the student who wants to trace as many sayings as 
possible relating to one subject. Foreign proverbs are 
not easy to remember, nor easy to quote with accuracy ; 
the beginning of a phrase will often slip ftom the mind 
even when an important word of it is remembered. In 
this case, and, indeed, whenever a particular saying is 
wanted, it is best to turn to the index of words and 
there trace it by its number. 

I would caution the reader against expecting to find 
any proverbial characteristic in the English trandation. 
Neither in the matter of conciseness nor of rhythm, and, 
in the majority of instances, in no respect whatever, will 

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the translation read like a proverb. I have only tried 
to give the literal meaning of the original in English. 

The work of collecting, translating, and arran^^ng 
these proverbs has occupied my spare moments for some 
years, and in it I have received very valuable assistance 
from many Indian friends, without whom it could not 
have been done, and to whom I tender sincere and hearty 
thanks. For the mistakes which have crept in, be they 
many or few, the blame must fall on myself only. 

A. Manwabihq. 
Sej^tember ao, 1899. 


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1-39 (<•) Produce i 

30~43 {^) Implements 5 

44-68 (c) CnltiTators 7 

69-86 id) CnltiTatioii 11 

IL AiniiA.L8. 

87--211 (a) Domestic 13 

213-3SS (6) Wild 30 

356-302 (c) Birds and Insects 36 

303-307 W Fish 43 

308-323 (e) Snakes 43 

ni. Thb Bodt and ns Mekbbbs. 

324-473 (a) General 45 

476-517 (&) Dreas and Adornment 63 

518-699 IV. Ethical 68 

700-865 V. Food 90 

866-934 ^- Health awb Diseasb no 

935-1021 VII. The House 119 

1022-1070 vm. Money 130 

IX. Nahes. 

1071-1111 (a) Of Persons 136 

1113-1156 (6) Of Places, Riveis, &c 14a 

X. Nature. 

1157-1213 (o) Geneml 148 

1214-1276 (6) Trees, Plants, &c 155 

1277-1306 (c) The Weather 163 

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'307-1348 («) Hnabands and 'WiveB 167 

^3i9-l37o (^) Uother-in-Uw and Daogbter-in-lav . -173 

1371-1440 (e) Relations and Friends 176 

1441-1448 (d) Widows 185 

1449-1475 (e) Women 186 

Xn. Reuoious. 

1476-1552 (a) General 190 

1553-1609 (b) Caste 200 

1610-1636 (c) Fate 207 

1637-1655 (ij) Festivala and Fasts 211 

1656-1683 («) Gods and Goddesses Z14 

1684-1715 (/) Marriage 218 

XUL Trades um Fbofebsioks. 

1716-1807 (a) General 223 

l$o8-i8i8 (b) Begging 234 

1819-1837 (c) ]£nsic, Dancing, &c 236 

1838-I9IO XIY. UNGLAasIFIBD 238 

Index or Uaiu.thi Words 249 




(o) Prodaoe. (b) Implements, (c) CnltiTators. (d) Cultivation. 

(a) Feoducb. 

Ahgapekfa bonga motha 
TAe protuberance ia larger tian He body. Sometliiiig ont of pro- 
portdon, e.g. a load lai^r than the man who canioB it. Bonga is 
used of the inner part of an ear of Indian corn. 507, 514. 

2 1R(|3ET ^W^ ^tfT3oT *I*1K 
Arala deiiDa kovhala kadbanStra 

To give a myrobalan and to recave a vegetable-^arroK. To ohtain 
much in retnm for little. The myrohalan is Phglanthta embUca: 
the kovhaid is a gonrd, Cttcurhita pepo. Sometimes Bel frait is quoted 
instead of iovidld. 

Avala pika;atsa nahi samudra eukayatsa nahi 
Tie myrobalan never ripent. He tea never driei. Impossibilities 
never come to pass. 783. 

Asatila phale tara hotila bile 
Where there w grain there v>ill he hole». Literally ' fruits ' but 
meaning ' grain.' Where it is stored rats, &c., will come. There 
f will be many outlets \ij which wealth will disappear. 331. 



Atha hata kakadi nau bata bi 
A cucumber eight c^iit long, iti teed nine cuhiii I Exaggeration. 
SometimeB twelve and thirteen respectively axe tte numbers need. 

6 111% mit m¥T ?l »l% "rer 

Ambe ale pads, te gele gada 
The mangoet are jitet ripe and the matter i* away at the fort. 
Applied when a thing has come to perfection, e.g. a young wife, 
and he who should enjoy it is absent. The last three words are 
sometimes — ntmbuni dlya rasa (the limes are full of jnice). 

XJsanta zauna vadhe anane 
Going into a field of tugar-carte.and brtfiging hack only the tap tpray. 
To go where good things are plentiful and bring away something 

TJsabarobara eraiidala pani 
The castor-oil plant gets water when the sugar-cane does. It is 
planted by the water-channel in the field of sugar-cane and grows 
up at the same time. The poor derive benefit when associated with 

the rich. 

9 W^ art* ^oM\ ^tr 

Usa goda mulya soda 
Tie sugar-cane is sweet but leave the roots. Do not utterly beggar 
a benevolent man. 

Eka gabQ prakara babu 
Wheat is one, many kinds. From wheat many kinds of food can 
be made. Mankind is one but men have different dispositions. 

11 «i»l\^ ^t^ 3*INI TK 

KakadicI tsori bukyantsa mara 
Theft of a cucumber, heating with fists. Severe punishment for a 
trivial &ult. The first word may also be vafakdci. 

J .y Google 


Kanda ani mardS^tsa baiidha 
The ottion is inform like a man, i e. stout and plump. 

KonkaDaiita narala pbukata milatata 
Cocoa-nuts can he had for nothing in the KonJcanl This mtiat be 
nnderstood aa said by a person living in the Deccan where cocoa- 
nuts are dear. Because things axe cheap in one place they are not 
necessarily so in another. 

14 ^r^U^ TR ■^ 

KliaDdiDiadhye pava rati 
An ounce »hort in a cart-load. Why trouble abont so trivial 
a matter? 

16 ^gpitm ^fT win%' wis 

Khandisa daha manatse bhole 
Ten Aundredtae^Ati' mtsmeasurement in a ton. Any serioufi blunder. 
A khandi is twenty mannde, or 1280 seers. 

16 f^M^* ^iT%' Tirftr ^fz yii'^b MtiV 

Ciihbacale ^tatse ani thote paiigale potalse 

StPeejtingt but from our own field, halt and lame but our own child. 
Both are valued because our own. 

Zasa mala ^e mola 
At the article »o the price. 

18 aidbd ^ *H>4lft' ^ ^ ^HjSo •Wft* ^W 1^ 

Zalata ghara bhadyane va zune zondhale kadhyane 
gheu naye 

Do not hire a burning house and do not take old zondAale witA a 
promise to pay back in kind. It is usual to pay back one and a quarter 
or one and a half measure for every measure borrowed. To pay new- 
grain for old in this way would be foolish. 

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19 ^^i^T^i HT^^fif 'aimij^iii ^flll 

Jethe dhanyatea bliava tethe khanaryants^ abhUva 
Where there i» plentif of com there are few eateri, e.g. a rich man 
with no family. See next. 

20 W3f iTifV ^np tI^ '9f*'i;i^T *i*,flFi 

Jethe nHhi dana tethe lenkarantsa bharana 
Where there is no grain there are plenty of children. 365, 

21 ^ 4ii>i*i ^nrre ^st* 

Tusa kanduna hatasa phoda 
To Hitter the hand by pounding chaff. To spend strength in nselees 

22 ^wSf fSrrV stnioomwi ttt ^mr tt^' 

Nasale miri zondbalyala hara zata nabi 
Spoilt pepper i» not inferior to zondAale, The Utter is a cheap 
coarse grain. Another form of the saying is — ' Spoilt pepper is 
like bran.' 

23 fiflw ^tiff BT ^rrt^ li^ 
Pikela dona tara khaila kona 

When the grain ripen» who will eat it? Implying that where 
there is abundance it ia not appreciated or not wanted. 

Bolatyatse kulita vikatata pana na bolatyatse gahfl 
vikata nabita 

The talker sells his hitita, the non-talker does not sell his wheat. 
A man mnst posh his wares, Kvlita [Glycine tontentota) is a common 
pnlse given to animals and eaten by the very poor. 

25 »WrPTF «T1*T ^t^TT^ ♦i"t%fcl 

Bbramatsa bhopala tsaupai mokala 

A su»pieiou»-looking gourd and its four feet open. A dry gourd in 
which it was supposed that money had been hidden and which was 
found to be empty. An illusion dispelled. 



Bangi rangall dethi pikali 

It haa come to per/ectioK, it U ripe on the stem. The figure of 
a chili which when red ia ripe. Applied to that which has come 
to maturity. 

27 ^(^fn ^;g mfi ^}^mm ^.^ TT^ 

Veliga duhkha nalii valukaaa duhkha nahi 
Injury n^t&er to tie plant nor to the cucumher. So to act that 
neither of two friends will be injnied. 

28 'EWT^ ^TaSt ftwft 5^13^' 
SadhjUtsa sail pikavl duka}l 

He make» rice grow M famine time. Used where a person first 
earns and then eats. liVom a tale of GaDtamriei, who daring 
a famine daily sowed, and daily caused to ripen, rice for his dinner. 

29 ^TTTT ira ^^ Tirftl ^W 1^ fT?flf 

Sara gava ^ti ani kana naye hati 

The whole village is given to farming and not a tingle grain at hand. 

{b) Ihflehents. 

30 ^|*J«lflT ^l^ft 
Ayatyavara koyata 

A chopper on what we had no labour in raising. It is easy to 
destroy what others hare, with mnoh troable, eatablished. 

31 ^5T ^iRb *ft>ldbr 
Ila ani bhopala 

The sickle and the gourd. Applied to man and wife, master and 
servant, &c., of uncongenial dispositions. The bhopald is Cucurbita 

32 ^35T iftvi ftldol 'Wflf 

Ila moduna khila karane 
To break up a sickle and make it into a nail. Applied to the selling, 
changing, or pawning of jewelry, whereby there is lose. 



33 7« ^ TSoTT T^WET ^IfWl 
Uzu pana ilyS itaka Taiikada 

Straight hut crooited at a tickle. Fair looUn^ but not trustworthy. 

34 (li'€I%'g*;^Ido 
Erandatse gurhala 

A sugar-caTie mill for the castor-tnl plant. The two products are 
grown in the Bame field; their stems are aimilar; but sweetneas 
cannot be crushed oat of the castor-oil plant. No amount of 
pressure will get good from some men. 

35 ^pf^ arnit ^irrerra% yM*fif 

Khore mat! apalyakade upasate 
A hoe dratet toil tovardt tit. Used where a man is working for 
selfish ends. 

36 TraWt 'n<E Miw-ilW jft^ra^ 

Gadici vata phasadine modavi 
The track of a cart may he ohliterated by a log of wood, i.e. by tying 
the wooden pkdsade behind the cart. When a man does something 
be wishes to conceal he has to depend on means outside himself, as 
e. g. taking another into bis confidence. 

Tsalatya gadyala adakhalana k9, 
Why impede a moving cart ? Why should diffieoItieB be made when 
matters are going smoothly ? 

38 ^TWBTt 1TSTW ^W'TOr ^tl^^ ^WtW 

Tsalatya gadyasa oiigana konihi ghalila 

Any one mill grease the wheels of a cart in ute. Any one will do 
menial acts for a prosperous man. 

Tsalala tara gada nalil tara khoda 
j^ it pay itiia cart ; if not it is the stocks. Unless the cart earn 
enough to pay fot keeping bullocks, &c., it will bring a man to tbe 



40 %Sf inj ?f^ "lifl*,!* »n35 

Jethe zave tethe na&garaaa pala 

Go where you will tie plough meeti with obttacles {roots). 

Zodivatsiina gada odhala zata nahi 
The cart cannot be drawn wUhout a pair (^ buUochi). Two are 
better than one in bearing life's burden. 

42 «K^T '1 1*1 Hi ^ sre "n^ 

Bliaralya gadyasa Bupa zada naht 

A corn-fan is not heavy in a loaded cart. Its weight is bo trivial 
it makes not the slightest difieieoce. One in great tronble does not 
feel trifles. 

Lankadaci adholl mo^a khandokhandi phodali tara 
eka bbakarahl bhS^aoara nahi 

The tteo-eeer wooden measure will measure cart-loads ^ grain, but if 

broken up will not bake even one loaf. 


Adiim kunabi duppata rabe 
An ignorant kunlii does double work. The kimbi is the peasant 
larmer in Western India, about whose foolishness there are manj 
proverbs. Another form adds the following : — Kripamld barave Idge 
(The miser likes it well). Another form is : — Kehgada kunabi dund 
robe dhanydld khartsa phdra Idge (An unhandy knnbi works 
double; his landlord has to spend much for him). 

Asa kunabi hatya vatevara ISvI katya 

A kunbi so obstinate that ke plants thorm across lie path. 

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46 fl^fl qiftWf 4i1dbl TTTT IjH irf^flt 'ftt?*^ WTTT 

Udima karlta sola bara ^ta karita doivara bhara 

If you trade expect losses, if you till the grmmd eiepect to carry loads. 

Kuoablka zoravara khari paoa eka nangara nabi 
The kunbi has good scope for farming but has not even one j^ngh. 
The plough is a heavy pointed piece of hard wood. 

48 jmrft ftosm itwt iItbt 
Kunabi vilya itaka vahkada 

A kv^i is as crooked as a sickle. Sometimes, in eatire, nzu 
(Btraight) is nsed instead of ' crooked.' 

49 gw^T^ %7T ^Ttff Wf\Zl ^ V^T^ jftZT 
Kunabyatsa beta dhuhganta laiigota pana dharmatsa 


A huftbi's son has on only a waistcloth, but is great at giving alms. 
Kunbis give libeiallj at harvest time. They believe that failnre to 
do so wonld bring a curse on their fields. 

Kunabjaci ai kunabyasa vyali 

The kuniis mother gave birth to a htnbi / 

51 gi*«««(i^1 "VUf f^<xfi\H\i.*i\ lilil^ W Z\^ Ttrft "Sla*) 
Kunabyaci zata vilyasarakb: vankadi pana tbokuna 

hoti netaki 
Tie kunbi caste is crooked like a sickle, but by beating it becomes 

52 gim^Ht ^z^ 'i*f nI Tt^ uaEwpf firar '«r ^^ 

Kunabyaci beti gavbaci roti malalyaae tila tsava 
A kunbi's daughter and wheaten bread by pounding taste well. 
In Hindustani — ' A kuubi's son is like wheat flour, the more it 
is pounded the sweeter it becomee.' 



53 ^Fis^t^ alafe jinaiiif ^n%' 

Kunabyatse ge|e gurakhyane ale 

The kunhti earthen pot wag earned hy c(m-herding. 

Kunabyatse pora Sahane zhaJe tara gondbajyacitsa 

katba gaila 

If a kaaiit child leeome mse he wtU only he able to repeat a Jew 

roit^h ion^t. He never bears anything better than songs sung at 

gohdhalt, i. e. at gatherings held occasion^ly at night where stories 

are reeited with mnsic. 

Kunabyatee bolane mulabhara ikade ka mulabhara 
A kunbi's talking is either a little on this side or a little on that, 
i. e. He is ignorant. 

56 gklQ^IVT ^CnftWT Vl-iH TT ^ 
Kunabyacya zatila adave na ubbe 

A kunii doet not know an upright from a cross. 

57 gWH^TW ^ *1[^ ^n WTTT TTl^ ^TT 
KunabyS,la zo mhanela apa tyatsa gadhava bapa 

He tcAo says a hunbi ts devoted to him is a donkey. Becaose, as 
soon ae the kunhi can do without hie help, he will have nothing to 
do with Mm. 

58 jmaiTOTT^ ^nn itfY jrewi^t^ ^ wnpf 

Kunabyasarakha data nahi kutalyavatsuna deta nahi 

JZere is no giver like a kiinbi but he will not give without a thrashing. 
This is the treatment which influences him most. 

Kulavadi bbai ani vankada tikada zai 
A country-lout does everything crookedly. Kulavadi is used for 



Tsalate tiphani baragala ani kunabyaci tarambala 
Tke kunhi it driven to ditiraction teien He twelve-teethed iarrow m 
beinff used. The land has to be cleaned at once after the Rains 
begin ; the kanbi is at his wite' end with this nnusnal bnstle. 

61 wnuTjOTW Tnf ^nftr ^iW^rT^ iftz ^^ 

Zanaryatee zate ani kothaiy3,t>8e pota dukhate 

TAe lo»» it the matfer't, and the ttorekeepar it worrying about it, 

62 #r*65 grarr *iii^ 'ran 

Zofidbale kutya natigara gathya 

A zondhali-pimTtding clodhopper. 

* 63 v^ TT^ ^rra ?TT jbbfli-iiifji »ire 

Dbani cabi pasa tara kulavadyatsU naaa 

If the Tnatier lie not near, the kulavadi [i. e. he Mmtelf) will be 
ruined. He muBt look after hie fields himself. Kulavadi is 
a vulgar term for a knnhi. 64, 70. 

64 vWt wnpf %^ TUftl ^ Wt^ %^* 

Dlianl nahi mere ani ^ta bharale here 

The matter doet not move about, and the field it full of thorn*. Tbe 
mere is the field-border. 63, 70. 

Yajamana sasta ani tsakara masta 
A lazy matter and an intolent tervant. The one <^useB the other. 

66 T^WI^ ^^ ^tflflWA' 5»fif 

Badatyaci ^tl bombalatyatse dubhate 
The hutbandry of a faint-hearted man ; the dairy of a bellotoer. 
Dismal men without courage will not succeed in their work. 

Setaada taoil ani navaryaada ^indalaki 
Thieving by one who otont a field and adultery by one who hat 
a husband. These will not be detected. If the former steal wheat 
he will say it is from his own field. Literally, ' Thieving nnder 
cover of the field,* &c. 

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«8 «^ ^ ^ rfrti 

Sada pika sada bhika 
Perpetual crops, perpetual poverty. However good the konbi's 
crops are he remainB poor because of bis habit of borrowing. 

(rf) Cdltivation. 

69 yftH'iJl^^ ^TT ^TTT fl^l*?)' ^'ftW fifesW 

Ukiradyaci daina bara varaani dekbila pbitate 

Mtea such, a thing at a dung-heap receives attention mthia twelve 
gears. A poTerty-strioken man comforts himself that his state may 
change in course of time. 

Uttama feti pana dhani asava kbeti 
Farming it the best occupation, hut the farmer himself must le in 
the field. ' The foot of the owner is the best manure for the land ' 
(Spanish). 6^, 64. 

71 *Tdolfl<, TT^'^ ^ yi«0^<. TI^'^ 
Kalivara nabi feta va paiidbarivara nahi gbara 

No field on the hlack soil, no house on the white. Black soil is of 
course best for cultivation. 

72 jq^^rfN ^ ^rfS ' 
Kumpananetsa Seta klialle 

The hedge ate the fi^ld. It was not repaired and stray cattle ate 
up the crop. 

Kbadakavara perale Tjartha gele 
What wot toten on the rock was wasted. It is useless to teach 
a dull person. 

74 ilt^WTflfif 1^ Hrfir ^tTT^lf OTTT fft' 'PI 'ra 

GorbyacyHne ^te ini poracyane saibsaTa bote maga 
Can a calf cultivate fields or a bog manage a household ? The first 
requires a bollock, the second an adolt. 

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Zase pikela tase vikela 

A* it* Ttpenes* so it will sell, 

Zase perave tase ugavate 
Ax we sow so it comet up, 

Zase perave tase kapave 

As we sow so toe reap, 

78 4«ldbin '^\\^\ iftTT 
Dukajaiita terav^ mahma 

A thirieenti month in famine time. A famine is kad enough but 
the thirteenth month prolongs the evil. As the year ia made up 
of lunar months this extra month is added every three years. It is 
named after the month it follows, as e. g. ' Extra dsdMa,' ' Extra 
vaiiakha,' To correct the excess which this causes there are occa- 
sionally only eleven months in the year. 79. 

79 vtrt ^irftr tw^ «^ 

Dhotida 3iti pik3,tsa loudba 

A thirteenth month and an ovetfiowing harvest. 78. 

80 irIW ^ flnft %9[T 93?!f 
Padalele ^na mat! gheuna uthate 

Fallen dimg taket up earth with it, i. e. when it is picked up to be 
used for inet. An evil person wins others to unite with him. 

81 ^ ^iyi^^ vff^Twt^'n^ 

Preta zhaiikuna thevave adhl peranisa zave 

Cover up the corpse, attend first to the sowing. Everything must 
be left so that the sowing may be done exactly at the right time. 

82 »?^T^ %^ ^Jlfi| 1^?ft%' ^TT 
Mardaci mera ani garatitse dara 

The field's border shows the man, the door shows the woman. By 
the way these are kept one can tell the true man or the respectable 


//. ANIMALS 13 

83 fldbfuif »nw^ ^aBiirf^ ^nt^ 

Vajanatrse pani valananetsa zaila 
The water of the water-courte wUl go in that very courte. 'As the 
twig is bent the tree inclines * (English). 

Vihirinta khSre tara poharyanta kotbiina yella gode 
If there be lalt tcaier in, the well will it he tweet in the draw-bucket ? 

85 ^ ^FiV^f iH th<l^ ft' 

Seta vapitse gava soyaryatse 
The field ii good but a relative lives in the village. Grain has 
to be given to the relative from the field and this detracts from its 

86 ^ncs^ 9'ft Tnftr ^ 9^ 

Sarali sugi ani baisa ugl 
The seaton ha» gone and — ' 5/^ idle' Afber the knnbi has disposed 
of his crop he is rather inclined to sit idle without doing anything. 


(a) Domeatk Animali. (b) Wild Animats. (c) Birds and Insects, 

(d) Fish. (<) Snakes. 

(a) Domestic Aniuals. 

87 lj% ift »f^ JWT flri "t^ 
Age age mba^ mala ka ne^I 

buffalo ! why are you pulling me ? 

ThBreby hangs a tale. A man nsed to be eontinually threatening his wife 
that he noiild leave the house and go away from ber. A friend hinted that she 
shonld let him go, assariog her that he would not stsy away long. Acting 
on this saggestion the next time her hnaband spoke of leaving her she told him 
to go. Surprised and mortified be went ; and coming to the bank of the river 
be sat down there to think over the difScnltf he had foolishlj got himself into. 
Presently the village buflialoes oame down to drink, his own among them. H« 
now saw, as be thought, a way of getting home witliout humbling himself. 

Digitized By Google 


Tbe plan waa this, that as hia buffalo had to go throush the house to its yard at 
the back he woald pretend that it waa pulling him home againat his will. So 
he followed the animal till it waa near the door of the house, then he seized it 
by the tail and be^n shouting — 'O bufhlol why are you pulling me?' In this 
way he tried to conrinoe hia wife that although he bad returned it was against 
his wish. There wm no more threstoning after that. 

Applied to a person who makes some fooUeh excuse. 

88 ^TOTWft ^ra ^iZ% ^TT 

Adakali gaya phatake khaya 
An enfangled cow ha» to put up mth a beating. One in difficolty 
has to bear much that is humiliating. 

Adala uarayana gadhavatse paya dhari 
One in dijiculiy toUl supplicate even a donkey. The word nwrayana 
is applied in many ways, e. g. to Vishnu, to money, to ringworm, 
and, as here, to an individnal. loi. 

Ati ^hana tjatsa baila rikama 
Ax over-vise man ieepa hi» bullock unemplojfed. He thinks it will 
eat leas I ' Penny wise, ponnd foolish ' (English). 

91 liVoOTT 'll^ftfl ^Tfi ^TT BWI 
Andhalya gayiiita langadi gaya pradhana 

A lame cow is prime minister among blind cows, 1 15, 874. 

92 irasOTi^TT »rrat ^ Tit^iit 
A&dbalyacya gayi deva rakhito 

God takes care of a blind man's cow. 

AUaci gaya 
God's cow, i.e. a cow dedicated to God and allowed to wander 
where it will for food. A homeless person. 

94 TrawT^t%" fifT^ ^rawT^t^K^ wrt^ 

Avaladitse Angara avaladivarataa zaila 
A foal of good breed wilt grow up to le well bred. An Arab foal 
will become an Arab horse. Applied to family or caste. 


//. ANIMALS 15 

95 IRRIT ^i'WV ^WT^ ?^ ^jyfl ft*1^ 

Asata tsangall aghadi hot! baravi pichadi 

If the horge'g halter he good the heel-ropes Kill terve their purpoie. 
j[f there be & good leader an enterprise will be successfiiL 217. 

Asata maiizara afidha undira hoto dhuiida 
When the eat u blind the rat beoomeg bold. 

97 Hft ^ ^r?t ^^: 

Aho riipam aho dhvaaih 
What a heautj/ ! What a sweet voice ! The donkey sajrs to the 
camel, 'Wbat a beaaty you are;' the latter, not to l>e outdone, 
answers, ' Wliat a sweet voice you have.' A satire on mutual and 
undeserved compliments. 

98 'ffi^ ^ »ft' IPftW ^ 
Aitse dUdha ki gayitse dudha 

Mother's milk or cow's milk. Two similar matters about which 
there is little choice, both being good. 135. 

99 ^urajj fij'ft ^jr 5^ ^rai *i1«^ 

Akhuda ^iiigl bahu dudhi alpa moll 
Short horn», nrnch milk, small price. One who expects much at 
a low price. ' Short horns ' is a mark of beauty. 

Apall gaya parayatsa vela khaya 
Owr cow, and it eats another mans creeper. 

101 V1 1% 1T% TT¥^ TT% 
Apale garaze gadbava raze 

In time of need we call even a donkey King. 89. 

102 vniW ^R^^ ^tran% Tt|^ ifi^ 7T^ T^T^ 

ApaJe vasarii dusaryatse gajsa pyale tara pyale 
If our calf drink some one else's cow's milk, why then, of course, it 
drinks it. 

Digitized ByGOOgle 


Ala rasi ani khabara kasi 
It hat evjolleit leg», and {you atk it) ' What nev>t?' A horse, not 
able to walk, much lees move aboat and hear the news. A foolish 
qoestion. 450, 726, 973, 1076. 

104 111% ^flifl<; %(i% fijif^T 

Ale angavara ghetale ^ngavara 
It tuMenly came at me and I took it on mg hornt, A bullock 
tossing aside an attack. Something done without premeditation. 

105 ^ftr^TCT wtaet Tift ii\ ^yr ^n^ ftjft 
Ukirada gholi tari to phuiikuna pani pito 

He find* food on the dung-heap but anifft brfore drinking water. 
A donkey eats dirty food but chooses clean water. Applied to a fool- 
ish person when o^ing him to be carefbl in one respect at least. 

106 ^^» flfqr ^ an^ 
Ugbada zhopa deta g&ya 

He oj}enii the gate and givet away the cota. Liberal with- another's 
property. 1736- 

loj BQ^i -ft 00*11^' inw ^rnr tt^ 

Ughadya dolyane prana zata nahi 

One is not dead who it wide awake. Said by the mice when they 
saw a cat pretending to be dead and yet watching them. One who 
wiaheB to harm others will be detected in some small matter. 

108 ^ ^^I flrnflf ^iNl UT^ "W 'TT^ 

Unta konyfL kani basela hyatsa nema iiahi 

There't no telling on which side the camel will lie down. 
Tha atory is that a camel was loaded on one side with green vegetables and 
on the other with earthen pota. On the joumey the potter saw the camel 
freqnentlj turn ita head and nibble at the vegetables ; it amused him so much 
that at last, being a foolish man, he laughed beartilj at hia friend the green- 
grocer. The latter, being a man of discernment, said nothing at first ; but at 
mid-day when they stepped to rest the camel took it into its head to lie down, 
and what most it needs do but lie down on the side where the pots were, 
amaahii^ them all to atoms ; then he looked at the potter and remarked dryly, 
'There's no telling on which iide a camel will lie down.' 

One should not laugh at the calamity of another for it may be his 
turn next. The potter is represented nsoally as being foolish. 

gmzeJ By Google 

//. ANIMALS 17 

Unta budato 6eli thava vicarati 
T'ife camel if droumiriff and the goat Oikt him ike depth t^ihe water. 
The goat is only thinking whether she can cross or not. Self- 
interest. 345. 

Ufitavarats^ ^ 

A wUe man on a camel. One who gives foollBh advice. 

Tftken Iroai the following stor;. In a certain village there was a man 
who kept a large earthen jar (a T&i^n) of water in the yard near his house- 
One da; his bufialo went to drink out of it, but an it could not reach the water 
a person gtanding \fj gave its head a push and the horuB became so fixed inside 
the rSnjan that it could not get its head ont again. Here was a fix. No one 
knew what to do no that the bnBalo might be free, and Uie mastor was away 
from home. At last there came along a man riding on a camel, who hearing 
what the diffleult; was, said—' Kever mind, if you let me and my camel Id, 
I will soon set the animal free.' The doorway iute the compound was small, but 
the man said — 'Knock it down ; that can be rebuilt, but a dead buffalo osa't be 
brought to life again.' So they knocked down the doorway for the man od tlie 
camel to go In- After looking on a moment he suggoated the remedies which 
the others had already tried, till, seeing that they were useless, he said — ' I can 
do nothing more; rather than let the bolblo die like this, better kill it.' To 
this the woman of the house agreed, as they could think of nothing else. So he 
killed it ; but still the bead waa inside the ranjan. What could be done ? 
A happy thought occurred to him that if be smaahed the rOinian the head would 
come out He sDggeated this and they all agreed. Meanwhile the master came 
along and looked with dismay at the desolation around him ; his wall broken 
down, his bufblo lying dead and his rdtvon smashed to pieces 1 It had not 
ocearred to this wiseacre to get off his camel before entering the doorway, and 
to break the rdnjon instead of killing the buf^o. The master would have 
quarrelled with him, but he was a Huhammadan and be could do nothing ; so 
he let him go and hence the proverb. 

111 ^5JT H'^" ^W ^"TT 3T^!T «n^ 

Udya puravela pana padya puravata nahi 
The ffitl^ bidlock will do lut the one that liea dawn will not do. 
There b more hope of a rash than of an indolent man. 

112 ^^XtfTTNlTSl^ 
Ufidar§la mahzara sak^a 

The cat a» a leitneti for the rat ! Summon not yoar enemy to 
befriend yon. 



113 vmi^ ^TO 1T<<fl *?^ 5*l'jM'l'f ^ifl^ WT^ 1^ 

Ekane gaya tnarali mhanuna dusaryane vasarii 
maru naye 

Because one killed a cow anoiier ihould not kill a calf. The cow 
18 sacred. Because one does a great evil another may not do 
a smaUer one. 

114 T^fln^WftwIf 
Eke kathine hakane 

To drive with one ttick. Different sticks should not be used for 
driving different animals. Impartiality, 

115 ^QTV tHIT 1Ii4\ *Ifllfilfl 
OsSida g^Ti gadhavl savasini 

A donkey will serve as a matron in a deserted village. The word 
means ' a woman whose fanHl)and is living ' as opposed to a ' widow ' 
who may not share in festivities which are held at various times. 
91. 874. 

116 qnTT^TTV ITT^ VIT^I^ 

Kasayasa gaya dharajini 

The cow is propitious to tie beef-hutcker. He treats her cruelly 
yet she is submissive to him. Servants pay attention to a strict 
master : a hard man's friends are subservient to him. The saying 
is also quoted of the goat {ieli) and the mutton-butcher {khdiaka). 
Many proverbs enforce the view that kindness is weakness, while 
harshness towards inferiors will ensure submissive service. 643, 

117 irft "^ rfr iT^ ^tK 

Kadi tsora to pad! taora 
He who will steal a match will steal a calf. 

118 gran^f ^tmirftr TtoSdt^ ^ 
Kutryatse gota ani kolyatse suta 

A dog's kindred and a spider's wed. 'Ill weeds grow apace' 

Digitized ByGOOgle 

//. ANIMALS 19 

119 gfrfii^ ftrtf ^ift MifaiAvT vra ^ 

Kutryatse jine Hoi phajltlla kaya tme 
In a doff's life there ia no lack (f teretciednets. Applied to those 
who lead ' a dog'a lifa' 

120 3011% ^rra Bi^i^ifli. ^ jfran^ ipi ^«m<. 

Kutryatae paya manzaravara va maiizaratse paya 

7^e do^» jMwa were on the cat and the cat't paws were on the rat. 
Qiianeh in a household. 

121 jR^t^ ?f^ r*fllO f<w laBfltran?! ^rra% n^ n^^N 

Kutryatse ^e±puta kitilu divasa nalakaiidyahta 
gbatale tan akhensa vS^iikacle te vaokade 
However many days you keep a do^a tail in a pipe yet to the latt it 
will remain crooked. Some characters cannot be reformed. 

122 gratT^TT tfiJifl*, iT^ ^ 'ran' 

Kutryacya eempativara paya deu naka 

Do not tread on a dog's tail. 

123 qtlmiVI 'lll,*t»Ft A *trtllITO ^Jdl^sD 
Konacya galmba^i va konfisa utbS,ba^ 

One man'a cow» and buffaloes, and another^* the trouble of them. 
One owns aod enjoys, another has all the work, 

124 ^ra ^ni Mli^l^ ^^" T^ 

Khata gaya kbatakatse gban ban 
A bad cow i» beat in the house of the butcher. 

125 W^lJJTJ^ir^ 
Khadana gura babu dudha 

A troublesome beast and much milk. A rogne is clever at work. 

126 )ii<q ^^VJm'^' ^ifin ^li^ *%n\\jm^\ 

Gadbava otaryat&e ani bajla mbataryaci 
A smelter's donkey and an old man's w^e. Neither receives mnch 
attention or happiness. Notice the play on the word bdila. 



127 ^ic4 mOi 'n^ ^ ifiO fSN 
GadhaTa marate l&tha baila man ^Aga 

^ donkeg HcJtt, a huUoek pore*. 

128 ^IW f% *lltfl fT3ot WW 
Gadhava mbane mazhi harali mau 

fii* doHkey tayt — ' My ffra»» m tender! Ad ignomut man thinks 
what he has better than thiogis which he knowa nothing about. 

129 ifH^Hl ^fV35 WPTT^ g*T* 
Gadhavantsa gondhala latbantsa sukala 

Where there i» a gathering of dimheyt kicking ie cieap. 

130 flU^WI ^fVt\ 1*fft?f 
Gadhavatsa ghoda banavine 

To turn a donkey into a horte. 

From one of the many stories told about Birbal, the Bnthman n 
pandit, oftheHahainiiuidBnEiiig.Akbar. The King said to him in fan— 'Birbal ! 
mako me ioto a Brahman.' He answered—' Let me have a few daTs to think of 
it and I will do my beat.' Shortly aft«r this, knowing that the King was to 
drive in a certain direction, Birbal procured a donkey and stood with it at the 
road side until the King came, As he drew near Birbal began to curry the 
donkey with all his might. This sight led the King to atop and to laughingly 
ouquire what foolish thing he was doing. And then Birbal replied — 'I am 
tuminga donkey into a horae I ' 'How can that ever take place?' asked the King, 
To which Birbal answered— 'If that cannot take plaoe, how can aMuhanunadan 
beccane a Brahman ? ' 

131 TTl^fif ?rt3f 'im WT ^ 

Gadhavane khalle papa iia punya 
In a donkeys eating there i» neither tin nor merit. Aa contrseted 
with the cow in whoBe eating there is snppoeed to be merit. 

132 TTCTTO JBoWt ^^ Wre 
Gadhavasa gulaci tsava kaya 

What tatte has a donkey for tugar? 

133 TTl^TO Zt^TT ?laft*I Wm 
Gadhavasa tonapa tejisa i^ra 

A donkey requiree a blow, a lign i$ enough for an Arab tnare. 
Sometimes ' cotmtry pony ' is quoted instead of ' donkey.' 


//. ANIMALS 21 

134 am ^1f^ WtTT w^ ^ ^1^ irft tK 

Gaya ghore gotha bhare baila ghore dham mare 
If the eow tnore the eov-iomse will fill, if tie buUoci imore tie 
matter will die. SaperstitioD. The latter part implies perhaps 
that the bollock is weak and will not be able to work and sopport 
his master. 

135 wni iT^ fM^ %^ ^\^ wra 
Gava maya tici seva kaiita zaya 

A eow and a mother shotUd be waited upon. 98. 

136 lira ITTT^ ^'^ tW^' fipf Wt^ ^^Rft 

Gaya maraki asati tici Singe laittba nasatl 
^ a eow were given to butUng itt Aomt would net be long. Ite 
owner wonld hare cut them. 

137 wra ^wOf tUf ^rtft 

Gaya Bvaghan simha b&heri 
A eow i» hit own Aouee, a lion ouleide. He is tmder petticoat 
government at home. Many similar expresaioos are osed. 

138 an^t^ ^ fJIfJS 
Gayitsa khura tikbata 

A cow't hoof ie sharp. 

139 4!<ft^ 5t3^' Tf ^% ^3§f 
Gayitse gell mhaStse veil 

Tlie eow on coming in from patfure, the buffalo at tie tet time, i. e. 
the ipi)ln"g should be done then. 

140 'irat^ ^rert^ 1 Tra'^r^ ^flri^ ftra 

Gaylla vasaratse va. bayakola poratse misa 
7^ calf it an exeaaefor the cow, and tie child is an eiecusefor tie 
wife. It will spare them a beating. 

141 TW^^ TI^ ^TTT t $fn*I^ TTTT 

Gayi8a nahi tsara va Setamadhye bhara 
Tie cow hoe no fodder and there i» a bundle in the field. Provision 
elsewhere does not relieve one's difficulty. 



142 3* ^Tf«?f gjmift ^ qnfiffi f:^ 

Guru kadhite bhuka ani pora kadhite duhkha 
An animal endttret hunger, a child endure* pain. 

Gharatsa bhira ani Setataa vara 
A bundle of fodder at home and tie air of the field. The latter is 
as good as the former. 

144 ^tn iRpnrr ^nrr ?TV^ ^rnft 

Ghoda apala dana vadhavuna kbato 

The horse increaset his fupply of grain. The better he works the 
better be is fed : so with a good servant. 

145 "^tWX 3|T*^' T^ ?PT>ft' 

GhodH jeiabaiK^ manusya sambaJidhi 
A hone hy a martingal, a man hy acquaintance. They are known 
in these ways. 189, 1803. 

146 ^t¥T li^TT ^^ lli% 

Gbodfl maidaDa pudhetea ahe 
The horse and the meadow are both before at. A desired com- 
bination. *The hour hae come and also the man' (English). 
Sometimes simply Ed ghodd 7te maiddna. 474. 

147 ^tit%^ ^itwff ^ftpT^SlW^^nrnirft' 

Ghodi meli ozhyane ya SingarQ mele helapfltyaDe 
The mare wag worn out bj/ carrying burdens, the colt by going to and 
fro after her. Applied to master and dependant, 

148 ^Ij^^rrtni^ 
Ghode khai bhade 

The horse eats hie earnings, 'The horse is eating his head off' 

149 ^^7^ VilNl faifllfl^l ftn 1T^ 
Ghodyaci pariksa jinavaxuna hota nahi 

A horse cannot be Judged by the saddle. 


//. ANIMALS 23 

Ghodyacya payl yeae ani muhgicya payi zane 
To come witA He legi cfa horte, to go with the leg* of an ani. To 
come quickly and be very slow to go. RcIatiTes, trouble, illnese, 
&c. Sometdnies ' elephant ' instead of ' horse.' 

151 ^ft^iwT ^^ ^fiftr ?^ft^ ^tjftr 

Ghody&Tara hauda ani hattivara kho^^ra 
A hovdah on the Aorte, a toddle on the eiejihant. The misase of 

152 ^tsnrO^ ^WWT TJ^ W[^ "WTvn^n 
Ghodyavarila doghapaiki eka mage asavajat&atea 

W&en two ride a hone one must be behind. There must be 
different degrees in life, 

153 mi^« ^11 W^I'tftfl'^TT 
Tsadhanisa ghoda utaraalsa reda 

For up-iili wori, a horse ; for down-hill, a buffalo, 

154 ^T^TlV^T^ 
Tsaru to varii 

The well-fed {Aorie) will be a horie indeed. 

155 ^^ 5^ ^rerrra ^twi^ 

Tsukale guru akharasa pahave 
Ifooi for a lott animal on the village grecH, The akhar is the 
place near a Tillage where the cattle assemble before being driven 
out to graze. 

156 ^t^ifif ^t%' m ^^ t^Swr ^tT ^*h?i 

Tsori Dele ghode eka baso kimva dona basota 
Now the Aorge m stolen let one or let two sit on it. "We do not 
trouble about a thing which is no longer ours. 

157 v^ mmx "^wi ^n^ ^uni ^wt 
Janma ala hela pan! vahata mela 

The he-huffalo came into tAe world and spent its life in carrying 
Kttter. A hdd is commonly nsed by water-carriers. 

Digitized ByGOOgle 


158 sn^lw wt^ ^f? ^nfiff fSraJw WT^ zt^nrr 

Zagela tyacl vatha ani nizela tygtea to^aga 
He who keept awake gets the female-calf, he who sleep* the male. 
The former ie valned for its milk. 

Jethe gaya vyali tethetaa khura khandave 

ffhere the cow U confined there clean the calf't hoofs. Uo a thing 
on the spot, at the time, &c. 

160 551^ WTWT TTCT ^14(im 
Jyatse tyala gadhava ozhjala 

The load ie the otener't, the donkeg hat to carry it. 

161 OTocflT ^^nrt' ^rewT ^TwasT thj tt^* mj jtit ^rnrnt 

Dhavalya sezari bandhala povala vana nahi patta 
guna lagato 

' Coral ' wag tied near the white bullock, he contracts his had qualitten 
but not hit colour. 

162 Al*ft<!ll WRT Tft 1 1Kd^fll WPIT VT^ 
Tanhlla lava vaui va paratlul^ lava thSni 

Send the new-born calf info the fields, let the full-grown calf drink 
the milk. Inverting the natural order. 

163 flrl^ fra fMMi'!! "BTT^ 
Tanheli gaya cikhala khaya 

A thirsty cow will eat mud. 

164 ^^ ^x;%" VTT wra ^jft ^[#^ *rnT 

Thora gharatse svaoa tyasa deti sarvahi mana 
In a great home even the dog is respected. 

165 f^ arra ^TT! *lf TT^ 
Dile gaya data kl nSliI 

A gift-cow — ' Wht/ hat it no teeth ? ' ' Don't look a gift-horse in 
the month ' (EogliehJ. Sometimes the first word is dharmdd. 169. 

Digitized ByGOOgle 

//. ANIMALS 25 

166 5ITOT lli'flr WTWT 5^ 
Dubhatya gaicya latha goda 

Tie kids of a cow in mUk are »weet. 

167 fVTT^ 'p WT^ 
Dadha gaitse phula zaitse 

The milk of a coic : powers of tie Zai tree. The best of their 
kind, IS70, 1907. 

168 VITTtW 3^ 1f'iJT<41in IT ^WniT^' 
Dhanagaratse kutre leridyapaSi na menclbyapasi 

The »hepherd'» dog i» not near the manure heap nor near the theep. 
Aii}rthiiig not in its nsual place. ' The washeimim's dog is neither 
at home nor at the washing-place ' (Hindustani). 

16& V^T^ ITW *WT WT^ 

Dharmaci gaya kantya khaya 

A gift-cow eats thorns. No one Talaes it. The two last words 
may be ddtakhiti khdifa (gets lock-jaw), or, data na datlhd (has 
neither teeth nor grinders). 165. 

170 m^am^^^^iftw 

Fanyaiita mhaisa va vara mola 
To settle the price of a iuffolo lehile s/ie is lying wt the water. ' To 
buy a pig in a poke ' (English). 

171 gft^ flitfl ?!%' wratw flitH 
Fudhila zota tnse mfl^la zota 

As th^ front yoke (gf are«) so the lack. 

172 fid: Tit ^ 

Phire to tsare 
The animal that moves about will find pasture. ' The hand of the 
diligent maketh rich.' To this may be added Base to phase (and he 
who sits will stick). 

173 ^^nirnc ^fiWffT'iTtw H^ %flft ^T% sTOff'f^ 

BasanSxa asela kharamanta tara tejl tsSle zhara- 
Jf the rider be smart the mare Kill go fast. A strict master will 



get good work &om his servants. The first word may also be 
rduta (hoTBemanJ. 

Bigaritse ghode va taravadatsa phoka 
A hired horse and a Taravad brand. This plant is Gusia 
anricuhta. Who cares how mncb be bests a hired horse ? i8i. 

Biditae gadhava bidilatsa jepSra 
The donket/ of a certain lane will come hack to that very lane. 
A man may boast as be will of his origin but he will be foand oat 

at last. 

176 %WnWWr^ »f% TWT W^TT 

Baila gabhana tara mhane navva mahina 

' The btUl ia pregnant! He answer* ' Tei, nine months! Not 
a refined hut an amosing illugtration of blind flattery, aseenting 
to any absurdity and even exaggerating it with the hope of 
gaining favour. The last phrase may he also pdyali pdgali dOdha 
deto (it gives gallons of milk), laoo. 

Baila gela zhopa kela 
When the iullock was lost he made a gate for the enclosure. 'To 
shot the stable-door after the horse is stolen ' (English, fire,). 

178 ^ITT'f T'fSf Wf sfrin^ X3*H 

Bail^ne radJLve to gonitsa radate 

When the bulioek should cry ovt the sack is doing so. The pacb- 
bullock might complain but why should bis load complain ? The 
real sufferer bears patiently. 

Bbarava^atse mlia^isa tonaga 
The trusted buffalo brought forth a male oalf. 

Bha^tse gbode kivanane mele 
The horse which belonged tojiartners died of sores. 


//. ANIMALS 37 

181 wrarf^ ^Iw ^fti5BrW ^ 
Bhadyatse ghode ozhyane mele 

Tke iired kor«e died from iig toad. 174. 

182 ^^ 5^ ^as^'st ureaEif 
Bhnkele guru valateani adbalate 

Tie hungry animal will be foii,ni under tlie house-eaves. When 
grazing' is scanty it ia eager to get back into its atall, 

183 flfflu: mM4T Mt<i« ^rfiiilif ^^^i*i ^ ^rt^t^ 
Maiizara apalya porasa kbate te undarasa kase 


If the cat eat her own offgjtriiig will the tpare mice ? 

184 'HiflH.I-t)| %35Tt^ 'W 'i^<l'*tl 'ft^TTfft 

Manzaratsa khela hoto pana undaratsa jiva zato 
What is play to the cat is death to the rat. 

185 411014.1^' ^ Mlfljlf ^t3 *mi ^K%' irf|«ir 

Manzarane dudha pahile paraiitu badagS kothe 
The cat has seen the milk hit not the bludgeon. She will be canght 
one day in the act of stealing. 

186 iriirft% ^^^ra wi^n^ ^nr "^^iIb ^ fi!% ftwre i^T^T^ 

Manzaritee undarasa dharanyatse data vegale va 
titse pillasa dharanyatse data vegale 
The eat't teeth for holding mice and her teeth for holding her young 
are different. 249. 

187 vnrar ^^rnrra ^nsB 

Mazala vasii khayasa kala 
A bull in rut is death to food, 

188 >nK ^^' flrra w # 
Mazhe ghode zafi dya pudhe 

My hoTK, and let it go in front. 



189 ^ 1H(^ S^lftil ^ifiB ^"il M[U^ 'HI^I 

Mukha pabuna muSahira ani ghoda pabiina kharara 
Give wages according to a man'l appearance and u»e the curry-comb 
according to ike hone's condition. 145, 1803. 

190 l|% "Slt*^ ^IrN *f^ TTfT 

Mele mendbaru ^;isa bhita nahi 

A dead sheep does not fear the fire. Sometimes the first words are 
' a corpse.' 

191 %WT Tf^^ TKT ^ fV 

Melya mbaSisa bara Sera dodha 
The dead buffalo gave twelve quarts of milk I Six or eight is 
considered gwtd. De mortuis nil msi btiiiim. 512. 

192 iftTT ^tfT irtft^PI ^tm 
Motba gbodS> mastlvaoa tboda 

A hig horse is noifris^. A great man acta gently. 

193 »f ^Ipf finf •fSftWT 5W TT^'TT 
MbasicL Singe mbaSila zada nahlta 

A buffalo's horns are not heavy to a buffalo. Applied e, g. to a poor 
man and bia children. 

194 Tnn^ ^1%' wftr ^rra^rr ^ 
Bajatse gbode ani kbaeadara ude 

The King's horse and the officer dances. 1576, 

195 "^WX jftt^T VITWT T^ ^t»l 

Eeda to reda dharabhara tari odba 
A buffalo [m.) is a buffalo, and a lirooUet i» a stream. Both appear 
harmleaB but may be dangeroos. 

196 '\'4II^' 'ft^ mftr fl'llli^ sitT! 

Hedyatse zota aai bayakaiitBe gota 

A buffalo's yoke-band, and wives' relatives. The former large, the 
latter numerous. 

Digitized ByGOOgle 

//. ANIMALS 29 

197 ^W^ ?n: w"!^ irrflir wT^ranOf ^^ 

Laiigade tara lafigade aai gavakhan tsaren^ 
Although lame it will not graze near fie vUlage, Oue with littte 
ability who attempts great things. 

198 qjiinim iflif ^rerrar gS 

Lagamala mage daiiyala pudhe 

It shrinks hack from the bridle but preues fonoaTd for grain. Slow 
to work, eager for food. 

199 4ld^oaMI 'g'il'Ml ^TSf *lOw ^TT^TU^ 
Yatoly^ khuratsa nasa karila gharadaratsa 

He who ha» a round koof will be the dettmction of the houte. 
Especially a horse, but also a man. Feet are Incky or unlucky. 

200 qi^*r<,fli ^^ «K*HK 
Yadikarita mbaisa maraiiara 

To kill a buffalo in order to obtain a itrip of leather {from it* hide). 

201 ^WltWT %Z%\ f^WT *flH% WTWPTT *I35 WT^Tft 

Yesanila zfaataka dila mhanaje nakala kala lagati 
If yon Jerk the {bullocl's) note-string its nose will feel a sharp pain. 
Severe meaBores mnet be taken in some cases. 

202 ^Tift wftr ^Tzrare PlW^'Sl 

Vyali ani tsatavasa visaraJl 
The eote calved and forgot to lick. Applied to a neglectful mother. 

203 ijsn: g^?f h^^'tW ''m tp» 5%^ y<.flfl Tiflf 

Saiiibhara suvete puravatlla pana eka duveta pura- 
vata nahi 
An animal may bear a Attndred good conftnements but mag not be 
able to bear one miscarriage. He latter part may also mean ' bear 
once the birth of twins.' 

204 inpcfTiif ift' jSf ^wr ltWjffl% fWt 1^ «I^*I 
fiaharaiitale vhave kutre pana gavadyaiitale hou 

naye manOsa 
Better be a dog in the etly than a man in the hamlet. 



206 f^ IJS^ ^V^BT^ WT^ 

Siuke tutale bokyatse eadhale 
The ttupended net (of victual*) broke and the cai teat profited. 
Sometimes the two verbs are eit^ale and banale. 

206 f^ f?ri% fijfl\^ 
Binga tikade Singoti 

Where tiere'e a horn there's a kom-duty. 

207 fij%' jfr«n ^rew firt^ 

Singe modiina vagara^ta Sirane 
To break off one'» horns and to go avwt^ the calves. An old person 
trjing to appear yonng. 

208 1(1 3|f imi WnS %9 Mlifl* 
Seta ^hana ani baila pfLthavala 

A wise master and a trained bullock, i. e. a bullock tmined for 
riding. Two good things combined. 

209 HdbllV TTTTt ^l\^ WTWTK 11% ^TW» 
Selitsa zato jiva khauara mhane vatada 

The goat gives her life; the eater says it is tough. Blame instead 
of praise. 

210 ^3ot% ^fPT <aii*l fT^ 
oehtse kana khataka hati 

The goat's ears in the hands of a butcher. One in the clutches of 

211 «tflrtff5f<^"?KTTW^ 

Sokall mend hi tetsa rana dhuiidl 
A sheep toill frequent the pasture where it has found fodder. 
Grazing is scanty during tnaoy months. 

(b) WnD Animals. 

212 "^wtz^t flrrST'it^''ijWiWT 
Aghatita vSrta kolhe gele tirtha 

Incredible xeies I A Jackal gone on a pilgrimage. 

Digitized ByGOOgle 

//. ANIMALS 31 

213 iwwwF fift mr ^Wranrr irft' n^ 
Adakyala hatti pana posayala nabi ^kti 

An elephant for a penny but no power to feed, it, 

214 iri^ 4t^ 3t)i3s vnr 

Adale kolhe mangala gaya 
A dUtrened JacJtal sing* tweetly. Pretende lie is not in troable. 

215 ^ta«i^r ^iTWT ^fcni^^T 5^11* 

Aavalacya aigala ke^antsa dukala 
There's a famine of hair on the body oft&e hear I 

216 ^rere^^T ^raY f^ra ^stni^ 
Asvalleya adhi kinka phodavi 

To cry out before the bear doe». People believe that after the bear 
growls at them it becomes deaf, and that only by shouting out 
before it can do so is there a chance of frightening it away. In 
a qnarrcl, &c., he who has the first opportunity of explaining his 
case is generally believed. 

Aka^aci kurhada kolahyacya datavara 
Heaven's axe on the teeth cf the jackal. Its teeth stick out in 
front. The leader of an enterprise. God'a punishment fitUs on the 
leader, 95. 

218 ^i^o^i Ml<,ft ^fWrrrft %^ 1^ 

Undaracya porane lokhanda^i khelu naye 
A TOt'i young one should not play with iron. 

219 WT3Prt^ ftrfifW ^<<^i*fl ^nx 

KarakuDatse lihine undaraci khada 
The clerk'e writing is jU food for a rat. 

220 ^fRfT ■^irfti ^-rf^wc jwr 
Kolba 3.91 buddblla bhala 

Ajaekal't intellect i» great. Like the fox he is always represented 
as being shrewd and cnnning. 

Digitized ByGOOgle 


221 «t^ qnV^it« KTTt 

Kolbe kankadisa raji 

A Jackal it sa£i*fied with a cucumber. 

222 ^i*gji^ faifliiO*! ^rar^ fliWI*! W[^\ 
Kolhyatee ^ikarisa vaghatsa saranjima ghyava 

When hunting a jackal take the weapon» uted in hunting a tiger. 
Or, the first may be ' hare.' Do not andeirate diffictiltieB. 

223 ^ ^rf't MH^ »r; ^tf ^5^ TT^ft 

Ghusa mage pahati tara uri phutuna maratl 

^ the landicote could Bee behind her the would break her heart and 
die. Judgments about to fall are mercifnllj hidden. 

224 ^ y1<Mil JTTf ITC f^ ^^ W^TT VT^^ 

Ghega ghorapadl mana tara mhane taka mazhya 
^vana! accept thi» mark of respect: the tays 'Throw it d-OKu 
near my hde' Bespect should not be ahown where unappreciated. 

225 Ml'iMil*lli^gift ^re Wft H^»fflt'^5I*lft'*t ^^ 

Ghorapadibai tuzbi patha kasi tara mhane re^ama- 
pek^ mau 
Mrs. Iguana ! What tort of a back is yours ? She tays ' Softer than 
silk.' It is really hard and rough. 

226 ai[l,»fl ;t^ flft »ITf¥ 7TT ^^ 1^ TTOTT TT^' 

Zaila tara hatti oahl tara mungi suddha zanara 


An elephant may be lost and not be mitsed, or else an ant even 

cannot go wilhoiit being noticed. Mismiinagement. Or, the last 

part may be sul dekhila adafi (or else a needle even cannot, &c.). 


227 sui^i irrar wm\ twi *t»^' jpft it«w¥ ww 

Jyatsa mala tyalE hala kollu kutri pa^all l3.1a 
He whose postetsion it it has trouble, Jackals and dogs groK fat 

Digitized ByGOOgle 

//. ANIMALS 33 

228 awTWT fnPf fl^ if\ ^n^ft 
JyacjiL hUti saea to paradhi 

i/e who hat ca-ught the hare is the hunter. ' He plays well Who 
wins' (English). 

229 €f^ "tlnCWT ^^^ ITWIT 

Pongara koral^ uiidira kadhala 
To excavate a. mountain awJ take out a rat. ' The mocmtaiD was 
in labour and broagbt fortb a monee.' 

230 TfoSBTf^rr ^HTpf g«T 5^ 
TalyaeyS afiene susara nieli 

Tie crocodile died in the hope offiading a pond. 

231 WW ?f^ ^^ ftWT ?W MflSft 

Dhanya tethe ghu^T nidhana tethe viifavaBi 
Where there i* grain there are handicotet ; lehere there it treasure 
there it a watt^ut wife. 4. 

232 4V1I ^ns^ Qi3oi£i^ TO t^^rara iiflf Mif|^ ¥19b 
Babuta dekhile tiletale pana cikhalasa n3.hl pabile 


I have teen many forehead-marki but I have never teen etfet in mud. 

Once upon a time a crocodile uid s jackal were frieads. One day the jackal 
invited the crocodile to dinner, bnt he prepared it up in a tree and sat there 
calling to hia friend to come np, which of course he oouid not do. To take 
re*enge the crocodile determined to invite the jackaL After naming the time 
ha said to him — ' You wiU find a amall hole dona by the river, into wliich enter 
without fear, and jon will there 8nd dinner ready.' W1i«d the jackal went he 
found a enapiciou8-lo<Aing hole which he would not enter. The crocodile urged 
kim and aaid hia houae was farther down, but the jackal saw two twinkling 
eye* above the hole and refa«ed to go in. Keeping at a safe distance he 
remarked — ' I have aeen many forehead-marka but I have never aeen eyes in 

233 W^ftH^TTTflft f|1K¥^t^1%T'ft 

Bak?!^ dyava batti bi^ebi sodu naye rati 
Give an elephant at a present, but do not omit a farthj^ in your 
aecounti. Be generone bat keep joar accoimts accniately. A shorter 
fonn u Hiiehdta rati va baifitata halt*. 



Manavara dhailla tara vaghala marila 
^ke make tip /lis mind he leill kill a tiger. 

235 WWM "Slftf wit ■mftr ^I'H'*! ^t^I ^St 
Makada gele luti ani analya dona muthi 

A monkey went thieving and brought hack two iand/vlt. 

236 wra^Twr ^w ^^ ^rar ^ ^^ 

Makadala dila meva khau ka. theu 

Fruil wfl* ffiven to the monkey, {he saya) ' Shall I eat it ? or tkall I 
keep it ? ' 

Marava tara hatti va lutave tara bhahdara 
If you kill, kill an elephant ; if you rob, rob a treasury, 

238 mooor^ win ^ 'it^Brr^ h\-4is 
Malyaci maka va kolhyatse bliaiidana 

Tie farmer's Indian com and Jackals quarrel about it. 

239 ^aft fl9*l «TMI^ ^T^ ^ f^ ft'**! Wfll% tSt^^I^B 
Muiigi houna sakhara kbavi pana hattI hotina 

ISidcade phodu nayeta 
Setter be an ant and eat sugar than be an elephant and eheto wood. 

Lakadlvatsuna makadi vathanisa yeta n&hi 
Without a stick tie monkey will not be tractable. A beating is very 
generally held to be the right treatment for inferiors. 

241 iTR »fzW ?rtt ^rnit ^ratrr *f^ ?T^ ^rnft 

Vagba mhatale tail khato vaghoba mhatale tari 

If we address him, as ' Tiger ' he will eat us, if we address htm as 

' Mr. Tiger ' he leill eat us. 

242 flimm "at^ fliT^I^ 
VaghacT khoda kadhfi naye 

Do not excite a tiger. ' Arouse not the sleeping lion ' (English), 

Digitized ByGOOgle 

//. ANIMALS 35 

243 ^raT% ^T% fl^Rl ITfJW 
Vaghatse Tade vasata naliita 

Tiger* do not live inflocka. 

244 *|JlooetW qT^% ?Tft% m^^Tf 
Sagalyanci pavale hattltse pftvalanta 

The footprints of all {animal*) are induded in an elephant'*. The 
work, fame, ficc., of sabordinateB are included in their soperior's. 

245 ^^TT *II*lfl1lY HJM'Ifir 

Saea bbanava^i sathpadala 
The hare via* found at the *tove. 

246 flft ^ITT HrfW *?(MZ!flI ^Ertl Wft 
HattI gelE ani Sedipatalli kona rueato 

When the elephant i* gone who it annoyed because the tail alta i* 
gone? When sofiering &om a great loes who thinks of a trivial one? 
The last part of the phrase may be 4eihpa(aU adakald (the elephant 
went bat was caught by the tail). Another variety ia ietiiputa vrale 
(the elephant has gone but his tail is left), 

247 x^ ^Tnft gi% g^nrpi 

Hatti tsalato kutre bhunkatata 
The elephant walk* on {although) dog* bark, A great man heeds 
not the barking of curs. 535- 

248 fTft% ^Itf flfPif WWffSf 
Hattltse ozhe hattlne utsalave 

Onlg an elephant can carry an elephant'* load. Only a great man 
can do a great man's work. 

249 ^Tft% ^m «i*ii% '%'j9o '^ ^Ttafli^m^ ^^i^s 

Hattltse data khayatse vegale va dakhavavayatse 
An elephant ha* one *et of teeth for eating another for thoK. The 
latter are its tusks. A dissembler. i86. 

250 flft^ ^TTI ifTfY ir^ ^TPI 

Hattltse data nahl mage zata 
An elephant'* tu*k* are not drawn back {into tie moitiA). A great 
man will not retract his promise. 

gmzeJ By Google 


aoi ^^tNtt ^irfTTnT^ WFE^ ^iv^vrr '^nfTT ^mnft 

Hattlcya aharfimadhye Ifikho mufigydiitsa abara 
Mi/riadt ofant% can feed on the enembs of an elepAani't meal. 

252 fTTt^TT ^T^'lfif ftj^TMl ?fraT 
Hatticya dadbemadhye miryatea dana 

J peppercorn in tie tooth of an elephant. ' A drop in Uie ocean,' 

253 ^Tft ift^lflflt "nil girf^ M^flflfl TT^ 

Haiti poeavBto paoa mula^ posavata nahi 
One can tuppori an elepiani hat not a daughter. Eveiy eSbrt 
must be made to get the girl married in childhood, 

■ 264 il^^O^^ ^Htf ^K^N^do 

Hattibarobara baiUitse vSiagole 
A bullock yoked with an elephant. 

255 v^ftwT ^Hgnr^nvTtnfv% 
Hattlla anku^ kevadba pabije 

How large a goad an elephant requiref t Ad important person is 
required to reprove an important peiBOD- 


256 inft^^n^w^^f^ 

Agodara tsara maga tsontsa 
Firit the food then the beak. They were created in this order. 

257 IRlmlVII HTWT ^n^ WlScjeiTWT ^IWI *j*90*t 
Ambyala ala pada kavalyala 3.1a mukharoga 

Mangoes are ripe and the ctok has a tore mouih. 1219, IZ48. 

258 91WT iJi<fl<l^ 'IT *ftl^T^ 
Udatya pabkbaratae para mozanara 

One leho can count He feathere of a flying bird. A lynx-eyed 


//. ANIMALS 37 

2G9 IJW^ ^t^'^N^ W^ 

Uiiibara phodQoa keriibare k&dhane 
To open a wild fig atid take out a tand-Jfy. 

260 9551 ^nil'i W^dbl ftHHTC TTflf 
U^tya hatane kaval^ hILkanfira 

He mil not, tekile eating, drive away a eroK. 'While eatin|f ' is 
literaUy ' vith a hand Boiled by eating.' Unwilling to lose a grain 
from bis Angers. A miser. 

261 Ti^li^ "^T^^ft iprrnrr ^ras wVfft 

Eka dkenku^a tsavato sathbharantsa kala hoto 
One hug br/ biting tt» bringg death to a itindred otAert. 

262 i[^ f^rafw liH 'f^' 

Eka pisane mora bone 

W^iti one feather to become a peacock. To make a display witb 
ticanty means. 

263 ^ftrirg^ 

Aura tara bhurra 

' And ' then ' bhurra.' 

It is said that a story-teller oii«e b^mn to deaoribe bow « vast Dumber of 
birdi irere sitting on a tree. The people, as usual when listening to an 
interesting stor;, at the ftrst sign of hesitation on the part of the story-teller, 
said 'andf ' '■what else?' He went on with his story 'one bird flew from the 
tree with a Miura,' after which the listeners again said 'and?' He answered 
^Bkitrra,' again 'andf and again '£A<irra'; until aoon nothing waa beard bat 
'and?' 'fiAurm.' When asked how long this would go on, he replied ' Until all 
the birds are gone.* 

Applied to a person trying to find oat a secret ; the answer 
' Bhurra ' shows him he will get no information in that qoarter. 

264 9T<l^^ll ^TFfra ^nrt *lft«fli(1 ^Itlltl WT^ 

KakamaithTuia pSbave saba, mabinyfiiita sma^- 

□anta zave 

You Kill be carried to the cemetery mthin six month* if you aee two 

eroKt in copulation. It is said that a man who incora this danger, 

at once sfmsads news of his death ; he informs his friends thioogh 



another person and follows up the nevs with the information that 
he ie alrig-ht. In this waj he thinks the cnree will have no eflect. 

2f>5 wnWT^ '4%'f WT% ^TTTT^fT 

Kazavyatsa ujeda tyatse angabhovata 

The light of afirejly i# tufficientfor itself only. 

266 Vr^dbr ^TTflWre ^ ^n^ 4t€Tfl1W 
Kavaja udavavasa va khandl modavaySsa 

The crow files {from, the branch) and the branch breaks. A coin- 

267 Wqdbl 44.44.fll ^iPB tljfldbT ^-f^WT 

Kavala karakarala ani pingala badabadala 
The croK caxed and lie owl hooted. Bad omens. 

268 4T4dbr 4T4',fIl *f^ PrtaS ^fX^ fTlf 

Kavala karakarala mhanuna piriipala marata nahi 
The Pimpal tree does not die because the crow cawed. The Pimpal 
is a sacred tree. Good men are not distavbed if a base person speak 
against them. 

269 4ll^5aC||'VI flocflif! ^TWlfll 

Kavalyacya galyanta manika 
A ruby on, the neck of a crow, 

270 ^ft^ ^^ ^rri; ^n: nr^ ^wiwi ml; 

Kida mun^ khai tara taru salamata zai 

1/ insects and ants have food the ship will go safely. A man will 
prosper who is liberal to the poor. 

271 4¥«T^'^ ^ fil^WT 

KothbadltiSa. khiina tiruka 
Money is the murderer of fowl*. The fourth part of an anna is 
a tirukd. 

272 4fN^ ^^ ftif ^im^m 
Eorribadl mell pile daoadana 

The fowl died, her chickens icere scattered. 


//. ANIMALS 39 

273 ^^vT^'^npr 

Garudapudhe maSaka 
A gnat before a vulture. The gantda is a lar^ bitd which is the 
rdiana or vehicle of Vishnu. 

Gavhasarase kide ragadale zatata 
Insects are crutied with wheat {in grinding). 1242. 

275 jaoRT^T wnn 
GulS.varaly3, ma^a 

Sugar-loving fiies. 'Cupboard love' (English). 399. 

276 ^t'Wprra 'ftiifl Tra 

Gogalagaya potanta paya 
A mail with hit feet in his stomach. ' A wolf in sheep's clothing.' 

Ghettna palanyacja katnanta saaana 
A falcon, in the work of running avmy with things. 

278 ^ift ^t^ qir IFtHt j^ 

Gheto tethuna paaa padato guntuDa 
He takes from there int becomes entangled. The bee gets honey 
from the flower but may be caught when the flower closes in the 
evening. An industrioas man runs some risk. 

279 ^iffl^T ipi TR *ftiwr ?rO ^ifft ftfl wrff 

Gbonit&a eka paya modala tan langadi hota nahi 
A centipede is not lamed hy breaking one leg. 

280 IhlUTPTI fl^ f%TT "^ 
phehkanacya eange hira bhange 

If a diamond be touched by a bug it Kill be spcili. 

281 n^r^^T^asT 

A erow out <f a feather. Exaggeration. The first word may be 

Digitized ByGOOgle 


282 ^M\fi wr9i ^ 4iif|4ij(i "frar 
Faksyanta kau va manaeanta nh&u 

Among birdt a eroie, among men a barber. Conning. To these is 
sometimes added Patanla kolka (among auimsU a jackal). 

283 xrnrwnft ^'ft *n,nn iifV 

Payakbal! mungi maraaara nahi 
An ant will not die beneath kia feet. One who walks slowly and 
sofllj. ' To let the grass grow under one's feet ' (English). 

284 ilrtW ^ fr^^t^ ^51 T1 
PSlitse tela vintaavatse anupana 

Lizard'9 oilis a remedy for scorpton-nting. It is also believed that 
lizards eat scorpions, hut they probably do not; when pat in 
s bottle together they leave each other alone. See next. 

285 ^rtft^ irrani fli^'n^ Tnnft 

PaJisa pahuna viiitsu n&bgi takato 
On seeing a Hzard a Korpionput* dovm hitttmg. The tail, at the 
point of which is the sting, is generally curved over the scorpion's 

286 ^^35T JUm >WT 

The paddy-bird is a taint. It is white and stands as if in con- 
templation, yet it kills fish. A hypocrite. 

287 ^ras^ift^^^mf 

Bala muiigltse dbairja stntse 
Ah ant'i Hrength, a woman'* courage. An ant's strength is greater, 
for its size, than that of any other insect or animal; a woman is 
more courageous in enduring than a man is. 

288 ^fim gTIT^ ^ 

Mnngisa mutatsa pura 

A little trickle of water i» a flood to an ant. 

289 iftr wwnt *f^ wrfV*; Tra?! 

Mora nfitsato mbanuna Ifiiidora natsate 
The peacock struts about therefore the peahen doe» to. 484. 

Digitized ByGOOgle 

//. ANIMALS 41 

290 ^ ^ mr 1TPT qrilE 

Mora suiidara pana paya kale 
The peaeoek it beautiful but hit feet are black. A man may be 
accomplished but there will be some defect id him. 

291 if^TwrfWSf flri^tr 
Horiipathiinage laiidora 

The peahen followt theyeacock. 

292 04^41^ ft^T* m^flT 
Yiiitsav^tse birhSxIa pathivara 

The scorpion's luggage i» on kit back. He has no impedimenta ; 
he pats ap his tail and moves on. 

293 nj^^iwT Wzrnn ^rnc 
VintsaTala kbetaratsa mara 

A beating wdk au old shoe for a teorpien. 

294 ft^«*Hit ^"^liEET ^If* ^Wlft 
Vintsu dasato va dhekala ada dadato 

A tcorpion stingt and hidet behind a clod. ' A stab in the dark ' 

295 f*N vnn "wfw "itvK ^ttt 

Yiiitsu vy&la ani tokara zliala 
Tia tcorpion gate birth and became a hollow thell. The seorpion is 
said to give birth to ite young ones through ita bwk and to die in 
doing so. A somewhat similar statement is made in Sadi's 
' Gnlistban.' 

296 IJH^ iff qn^ f^H, ^ TTTT 
Saiiibhara varfie kaga hazara varse naga 

The crow a hundred $ears; Ike cobra a tkoutand yeart. They are 
supposed to live this time. 'The centnry-living crow' (Bryant). 

Samudrala zburalacl garaza lagatl 
The ocean needt tke cockroach. Meaning the same as ' The lion 
needs the moose.' 

Digitized ByGOOgle 


This U sapposed to be taken from an old stoiy in vrhtoh it is s tittt (a bird). 
Had not a eookroaoh, that gives rise to the proverb. A few eggs that a bird had 
laid were washed away by the sea, at which she was greatly annoyed. Qoing to 
tlie sea she said, ' Qive me back my eggs or I will destroy you.' The sea would 
not listen, but on the contrary became very rough. At this she was still more 
angry, and formed the determination of emptying the whole ocean. Taking the 
water up in her beak she began to fling it aside ; meanwhile her mate flying up 
and seeing that she was very angry said to her, 'What are you doing, foolish 
one ? ' She said the sea bad taken her eggs and ref Dsed to restore them ; and she 
asked him to join her in emptying out the water. He answered, ' We are only 
small birds, how can we do this?' Yet he began to help her. By and by, 
Nftrad, the god of quarrels, came along, snd after hearing their story approved of 
what they were doing ; indeed, he thought they would not be worthy of the 
name of birds unless they took revenge. He also went to the eagle and said, 
' If you have any sense of honour at all among birds, go and help these two 
titees.' So the eagle came with his army of birds and tfaey all joined in the 
work of emptying out the water. Matters began to grow serious ; the fish were 
afraid. They prayed to Vishnu, and in answer to their prayers Farasharam 
came and protected them and compelled the sea to give back the eggs. Thus 
ended the quarrel. 

298 4|1.>£|I^') W^ gWBn^ 

Saradjaci dhava kuihpanaparyafita 
A chameleon's run extendi to the hedge. He knows Dothin^ 
beyond. Ne sutor ultra crepidam. 873, 14ZS. 

299 *IIMft,fl4,^ ^^ 

Sakharevaratse muhgale 
Antt on tugar. ' Cupboard lovo ' (English). 375. 

300 ^^T^' 4191^1 
Suryapudhe kazava 

Afire-fy before the mn. 

301 ^SlTriTt >!% TTT^ «ftiqoom'^T fllg.'fl 
SmaSaiianta gele tari kavalyantsa upadrava 

Even after we have gone to tie burning-grownd there will be trovhle 
from croKt. Tronble follows na to the very last. 

302 ^^[^^ TTW 

Haiisak^ira njaya 
Judging at fie swan geparateg milh. The swan, an emblem of 
discrimination, extracts its food by enction. Perhaps the idea arose 
from its white colour (Wilson, vol. iv. p. 8 and note). 

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//. ANIMALS 43 

(tO Fish. 

303 QldblH^ ^TTOI Wf"! ^Wft %«T ^TR HT^T *WT Sfrsff ^g 

Jal3juadhye luasa zhopa gheto kaisa zave tvacya 
varii^ tevha kale 
Hoto doe» afiik deep in waier ? Join Ait family and you will knoK. 

304 qrai?t THJI iT^n^'^'! 
FiojaAta rghuna mS^aBl vaira 

Living in tie water to be an enemy lofitk. 

305 inan^ 'Hii'ai 'Jtrnrrar fli^iTraTOT 'rat 
Masatse porala pohajala sikavajala oako 

A young jisk ka» no need to learn to swim. 

306 4{1!|{i*j im^tV ffldbW 

Masane manika gilane 
A fish swallowed a ruhy. 

307 M^4\ »n% ^ ^^' HTIfll 

Samudri mase Ta gbari bharaihvafia 
Calculating at iome on tie fish in the sea. ' Coanting chickens 
1}efore they are hatched ' (EngliBh). 

308 ^wr^*T ^nn tit 
Ajagaraka data rania 

Bdm. is the benefactor tf the serpeTtt. It is a Boa, la^e and 
slo^ish. God BQpplies those who expect much as well as those 
whose needs are small. 

309 ^Ht^WT% »rf¥ llf^WWIT 
Adhelv3.tse luani adityavara 

Sunday it always in the snahe's (ddheld't) mind. This siiake ia 
supposed to have two heads, one at each end ; its bite is venomous 
only on Sunday. 



Adlielyavara dhofkda koni tari takila aarpavara 
koni takanara nfihl 
An^ one can throw a »/one at an ddhela tnake but no one will throw 
at a aerpent. The latter is veoomous. Ooe unable to retaliate may 
be ill-treated bat not ODe in power. 

311 unwT f*raof TPftin ^3ot 

Ayatya bill uagoba ball 
Mr. Snake w matter in a hole he did not dig. ' Foxes dig not their 
own holes' (English). 

312 'airar^' iT^i ^wra irflf 

Ghanasapudhe garuda tsalata nahi 

The snake-charmer cannot charm the ghana* enake. 

313 ^i^^T^ WTT ^m jftW«<,mdbi'flr "^^ 

Dada dada mara sapa ml lenkarabalantea bapa 
friend I kill the make, {Re answer*) ' I am the father of a 


314 "TR Wra ^tTW 

Naga saga kaga 

A cobra; teak wood: a crow. These are supposed to last a 
thonsand yeai^. But see 296. 

315 TTTre ^ flTsifif it^#f irnirwr g^ 

Nagasa dudha pazale ^vatl pranasa miikale 

He gave the cobra milk and at last lost his life. 

316 s4|^ flfrenr «^ 

Sarpatuna zanjanta sarpa 
Snake in known from creeping. Sarp ia derived from scrip, to creep ; 
English, ' serpent.' 

317 fl^ 14|t|i«ll4J ^tfW »ra 

Sarpa dasalelyaea doritse bhaya 
Oue bitten (ig a snake fears a rope. ' Once bit, twice shy ' (English). 


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318 ^ fli*«T ^vwj trasWT TiT^ ^te^ w¥*!% SNt wrt^ 

Sarpa vankada tikad& palsia t«ri nitatsa bhokatse 
toiidl zaila 

Jiven if a tnake creep crookedly it wiUffo etraighi into it» hole. 

319 m^\m ^ iimW nft ift ft'w ^ftiiflu, 

Sarpala dtidha pazale tarl to vi^atsa oka^ra 
A tnake will emit only poiitm even ifyo%feed it m milk. 

320 m^^i?rff*7it khai tohda rite 

The tnake bilei but gett nothing in itt mouth. 

321 ^ini VfTTT^ 9TT *ITl|¥ 1TK 'gV %t?V ^TT 

Sapa marava purll n&bi tara sQda gbeila khara 
Kill a tnake outright or it will certainly take revenge. 

322 WR ^m •f^ ^ liW^ 

S§pa sapn mhaQuna bhui dbopatane 
To cry ' Snake I Snake / ' and to cudgel the ground. To lay a false 
charge gainst, or bellow at, a person. 

323 wrei^ ^^ ^W€ WI^ 

Sapatsa niufigusa vast&da tjHtsa 
The ntmgoote it a match for the tnake. 


(a) Qeneral. (Vy DMsa tnA Adomment. 

(a) Geneeal. 
324 ^irST ^^WF "^^ Tf^TT IPWT ^jlt^ ^TW 

Aiigatha suzala mhauuna dofigara evadha hoila 
If tie thumb be twoUen mil it he at large at a moKHiain ? Exa^et- 

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325 "IRIIT "^ISbl ^\m TJVI wSl IWT Wm 

Anga vegala ghaya tula lage mala kaya 

A Kound not on onet own hodg may 'affect you but w/iat it U to me ? 

326 ^Tre TTf wig^i m<iidbin ^^rfW 

Angasa rakta lavuna ghay&lanta gbuBave 
RubHng Uood on one'» body and going in among»t the wounded. 
A hypocrite who pretends sorrow for the past. 

327 ^i^ OTTT TC 'n^ 'flTIITOin 
Aiigl una tara zane khanakbuna 

He who ia» a bodily defect known the symptoms. 

328 ^5Hiq^*l <lH!in< ^i^ 
Angu§tayaruna dR^a^ira karane 

To make a ten-ieaded monster out of a thumb. To exaggerate. 
' Ten-headed ' is a synonym for Havan of the KamayaD. 

329 H^ ^>RTTWT ^IR WT^pft ITlff 

Azuna angathyali, aga lS,ga1i nahi 
As yet the fire has not burnt hit big toe. One withont experience ; 
also, crying out before yoa are hurt. 

330 ^irt^ ?jv mpizY ^PBfttf 

Aitse dodha managati khelavine 
To thow how nourishing hit mother's milk wag by the u*e of iix 
tcristt. 'He hath shewed strength with his arm,' St. Lake i. 51. 
A child is often ' nursed ' by the mother till it is three yeans old. 

331 ^ ^TTT 5:^ »T^ lirar g# 

Apa kaja duhkhi para kaja Bukhi 
Our own body in jHiin, another's ha^^, We ought to bear j)ain 
if it vill make others happy. 

332 ^inw f%' wt'iriwr'^j^^tnraT TrawT 

Apana base lokala Sembuda apalya nakala 
We ourselves have dirty noses and yet are laughing at other people. 

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Apal^'a bata jagannatha 
Ow own arm w our god. Self-reliance. 

334 ^innft »rra ^iprorre {^Hi\ TTf¥ 
Apali patha apanasa disata nahl 

One cannot tee one's oion back, 

335 mulN ^ni wf% ^IprtN ^t3 
Apaletsa dILta ani apaletea otha 

My own teeth and my own lips. IF one bite the other which can 
I blame ? Applied to a quarrel between two relatives equally dear. 

Apale naka kapuoa dusaryasa apafiakuna karane 
To cut off one's nose that it may be a bad omen to some other person. 
' Cot off your nose to epite your face ' (English). 

Apale pSvllntsa. pratapa 
The virtue of your feet. A foot brings good or bad fortone. 
leaiah lii 7. See 433. 

338 nidbiii^' atw »ff^ mir vnf wt^ ^Wt 

AlaSatae toiida mothe pana hata matra kote 
A lazy man's mouth is strong, his arms only are tceai. 

339 tugs flTlY VT^ Wt fT TTlff VlflllK 'TTfV 

Ifigala hati dharavela pana ha hati dharavanara 
A live coal can be held in handbut not this person. A hot-tempered 

340 ^^mft flftw ^irfij Wn^ ZTooBTre 

UtsaJali jibha ani lavaJi talyaea 
Up went the tongue and touched the roof of the mouth. Thooght- 
UsB speech. 

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Uri ke^ tnatha takkala 
Hair on fie cke»t, bald on the iead. 

342 1[q| 5T^ Tffft ^fl ^ 

Eka gbava ai;ii dona rudhe 
One stroke and the head and body are two. Promptitude. The 
last word may be tukade (pieces). 

343 Tvr vR¥1t^ f^nrr vmf^f^^ 

Eka kani aika^e dusarj^ kanl sodane 
To hear with one ear and let it out of the other. ' In at one ear, 
oat of the other ' (Italian). 

344 wra W^ ^reT ^1% f'WT fror ^t^ 

Ek3,tsa jibheue sakhara khane kiihva vi^tS kh^ne 
With one tongue to eat either sugar or refuge. 

345 TWTf^ ^S(doH ^rrt 5^TT WT^^^Z^milft fvit 

Ekaci zalate dadhi dusara tjavara petavti pahato 
One man'i beard is burning, another goes to light his cigarette by if. 
The last part may be dni mhane dim IdSna gkeu dyd (and say^ ' Let 
me light my lamp '). 109. 

S46 T[vr fT^T"W zraet Tr^m Trff 
Eka hatane tali vazata nahi 
Tou can't clap wUh one hand. ' It takes two to make a qnanel ' 

347 ^WTfn iwt ^Vott w 

Othanta eka potanta eka 
One thing on the lips, another in the heart (stomach). The proverb 
is quoted in a variety of ways. 

348 itfyprrlT^ ^itlTTltT 
Othababera te kotababera 

What it outtide the lipt is outside the fort. 



349 qrflf wwT vff »nrr 

Kadhi uzavS, kadhi dava 
Sotnelimea the right, tomelimei the le^. The right hand U a 
Bymbol of success, the left of failure. 

350 ^ fTTT 'Wr f 1% ^TTT 

Kase hada pana na buze kliada 
7¥re out youT bones but the hole doe* not JUL The stomach is never 

351 TR WTW[ TTO ITPI ^ 1% 

Kaoa djS,v& pana kanu deu uaye 
Give your ear to be pulled, but give not up your lairful rightt. 

352 vnn^ iwflK ^ ifiwv^ "^mvz 

Kanatsa halakata va tondatsa bolakata 
One light of ear it talkative of mouth. 
363 UTT IdoJf ?I^ 'St* 'IdbK 

Kaya galate tara tonda galate 
What leaks? The month teaks. Secrets come oat. 

354 VT3ST f^FTW ^ftTT 4*1 !« 
K§la hamala gora dhamala 

A dark man it a carrier of loads {strong), a fair man is stout (but 

355 ftRft ^T^RPf fl^mi JTCt ^fljt *IT^ *H,H<. 

Kiti tsalasi zharazhara tan donahi paya barabaia 
Sbtaever quickly you walk the two legs keep up with each other. 
Income and expenditure. 

356 ^ ^»tzwr% ^rra »!i ?^ fW 

Kesa upatalyane kaya madhe halake bote 
Will a corpse he lighter if its hair be pulled out? 

357 vtunf^ Sfi Trani' 'ftirnr tht ^T^nft 
Konatse tofida tsalate konatsa bata tsalato 

One man's mouth it effective, another m/in's hand, i.e. in getting 
work done either \>j speaking 01 by beating. 



358 MI-MF qft'ffif^ TIT ^tZt^ ^TfT 

Kbarya khotyatiiadhye cara bot^ntse antara 
There it a difference o/fourjia^ere'Jtreadtk between truth aWL false- 
hood, i. e. between the eye (seeing) and the ear (hearing'). 382. 

359 miTQi ^rrntH ?if* ^[^r ^ 

Kharya panyaiita tofida dbuuna ye 
Come hack after washing your mouth in salt water. To put off, to 
refuse a request 

Khodyanta paya ghalavayaaa yeto kadhavayasa 
paravauagl lagate 
One can get one's feet into the stocks but to get them out again 
requires permission. 

361 )i1oaCii4ii3j 'ftaCT jtaflt >iii]i Tter 

GoIyamSge gola dukhato mazha dola 
Lump after lump of food, {and now) ' My eye pains me' 

362 ^nri?! fH! ^TTwrr ^itg gw 

Gha^anta hata ghiltala parahtu suka 
He put his hand into his throat but it remained dry, 

363 ^wi^ '^T^ *rar ^'i^ 1 5n% 

Camadi zave pana daraadi na zave 

My skin may go but not a farthing, A miser. 

364 '^wi[ Tirf^ ^^ »r T^ifz 

Camadi phate vastra na phate 
Tour skin may tear but this cloth will not. 

365 ^ ICTT^nraS ^ ^ff ^*IjH1«<lcfc 

Cane ekazavala va data dusaryazavala 
Ojte has the grain another the teeth. 20, 

366 Tt^raTTT Wira TT^ ^HtT ^TZ W^HI" H^ 
Taalaoaia totida ya&\ pana vata zaSitsi tail 

The walker jpants but the road remains as it was. Servant and 



367 flTWift^r ^T?n in; y*in\^ w<im*)i 

Tsalatila bahya tara pusatila ayabaya 

If hit armt work the women will ^ay him attention. Ad old man 
even who works will get food. 

Ceharjavaruua manaci sthiti ka]ate 
The ttate of tie mind is known ly the face. 
369 ^2«|Nl IT^^ Mi«i^l ^3n 

Tsutakyantsa mandava patakyancyE ghugarya 
A »hed by snapping the fingers, boiled corn by clapping the hands. 
Bat these things are not so easily obtained. 

,370 ^(^^ Wft flT^^T ■^W 

Jibhene kele ani talOvara ale 
The tongue did it and {th^ punishment) came on the head. 

371 ftj?rtrt WffY fT^ ifRf^T^ jft^ ^TW 
Jibhela nabi hada bolanyaci mothi dvada 

The tongue is boneless yet in speaking is very wicked. The last part 
may be tari data pddate (yet it knocks out teeth). 

372 ?^ fHK ^5N 

Zune hada te zanetsa 
An old bone is old. A man of mature age will bear the strain of 
work better than a young one. 

373 %^ 'TO ^rat 5^%' gim wra%' 

Jethe Tiakba Dako tetbe kurhada lavane 

To use an axe where a finger-nail even w not necessary. 

374 WT% ^tff WT% ^^TTT 
Jyatse data tyatse gbaSilnta 

(70 thrust) a man's teeth down his own throat. 

375 wrr% wnpRcnr iftr 'ft ^aet 

Jyatse managatanta zora to bajl 

He who has strength in his wrist is mighty. 330. 



Zbankfjl mittha savra lakhfici 
A doted jUt i» the fiit of a miUioTtaire. Keep a qaiet toDg:ae and 
you will be considered wise. To the above may be added vghatja 
mu(6a phvkddi (an open fiat ie a beg^r'e). 

377 lIT%%1I%lTl^iITflf%n 

Zliale ke^ Sveta buddhi n§,b! jeta 
Knowledge eawnot be gained when the hair hat become grey. 

poi dharala tara bodaka bati dbarala tara rodaka 
If you catch him by the head he it bald, if by the hand ie it lean. 

379 ^iTJH ^ lit* 

Poke ki pboke 
It it a head or tomething elte ? e. g. A thick skull. Sometimes 
dotsake it bottaie (Head or bundle). 

380 ^WT «TWT ^rar^ .^W g^ fliTUTT TWrTT 
Pola kfin£ asava pana muliikba kana nasava 

Se may squint but he should not be ihought a rogue by hit country- 
men. 'To eqaint' is a synonym for 'To be a rogue.' Pauci 
monocnli aunt honesti. 88fi, 8S9. 

381 'JtaST T^ ^ 1^ WfW flrrat TTT wt^i^ 

Pola tara pbutu naye ani kadi tara modu nave 
The eye thould not be injured and the twig should not be broken. 

382 ^t53rr^'?f ^TPn^'^'a^lz 
Polvatae te kbare kanatse te khote 

{The testimony) of the eye it true, of the ear it/alte. 358. 

383 VtboEliTI ^ Zmi(| 

Polyaiita dbula takaue 
To throK dust in a person's eyes. 

384 ^pf TnfT vnz iff^ Trapr fzasr 
Dhungapa pabuna pata tonda pabiina tila 

A ttool according to the buttocks; a forehead-mark according to the 

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face. Sometiiiies instead ai pd(a and fild the words pidhe and vi^e 
are used. 

385 ^^Cra fT7( iftfif^ 

phunganasa hata pohotsape 
The kandg reach io the iullocks. One able to shift for himself. 

386 J!t» ^ wmr jpin ^T^ m^ 

Tonda kari bata dKungana kha^a latha 
ffu mouth it ialJcative and he hag to bear kick*. 

387 iffvn ^t^ ^ TWTT 'fit* 
Tondatsa goda va batata^ zhoda 

Sweet cf mouth and heavy of hand. 

388 HiM ^[^rt\ inira ^rarr 

Tonda teopada mananta vankada 

Hi* mouth jlatterg but hig mind is crooked. 

389 jfNt ^J^ ^^i^fft^T VXK. 

Tonda dharuna bukkyadtsa mara 
To hold a man't •mouth and piinch him. To give him no oppor- 
tnoity of explaining. 

TondapRiisa zabada thora 
The head it greater than the mouth. Lar^ head and small voice. 

391 fll<f 144. aiV^ fllifl lit^ 
Toiidavara gctda mananta phoda 

Aeeet io one'* face but at heart an enemg. This is quoted in 
a variety of ways. 

392 ^aivraniY ^imlffli ttt ^tA%' *i*iflr 

Bagadakhali saiiipadaJela hata yuktine kadhllTa 
If the hand be caught beneath a ttone toe must take it out with care. 

393 ^T¥t vnrt Tnft 

Dadhi pahuna vadhl 
He tervei the food according to the man't beard. 



394 ^T^tnWT ?h^WT UFftT tfitnwT^ *lft^T 
Dadhivala sodala ani Sendivalatsa dharila 

Beleasing the bearded man {MuAammadan), he setzeg the man with 
the tuft of hair {Hindu). Releaeing the guilty and seizing the 
innocent. 476. 

395 ^T^tw ^iro Ttt^ ^^Sfe ^frtl ^fft 
Dadhlsa vegale doisa vegale kona deto 

Who page teparatel^ for {tkming) the beard and for {tiavimg) the 
head ? Hindne shave off the hair over the forehead. The two are 
done, of course, at one sitting. 

396 ^ ^t^wfif TtT HTW "nflf 

Data koraJyane pota bharata nahi 

The stomach cannot he filled with thepickingi of the teeth. 

397 ^tff T(igi| m^PVUT 

Data tsavuna avalaksana 

Grinding the teeth is an evil omen, 

398 ^ni iiTfTf fjyin ft^ ^nft ftran^ 

Data nahl mukhaiita vide ghali khiSaiita 

No teeth in iis month and puts viddt in hit pocket. The vidd is 
a preparation of lime, areca-nut, catechn, cloves, &c., rolled np in 
a betel-leaf. 

399 ^%»S^^ 

Dise madhe yei rade 

When a corpse is seen tears fiow. 

Dida butali uri pbutall 
A small metal-pot (as a load) and he breaks a blood-ve«»el ! Great 
outcry after little exertion. 

401 5^|3IT^' Wi^'HT^'fli jrarnff JTtrf^ 

DusaryaSi bhandanyapekaa gudaghyaSi bhandave 
Quarrel teith your own knee rather than with other people. 



402 ^^WT vlfrr ^TTWT *<iiaoY 

Dekhala dhonda ghatala kapali 

lie »av> a stone and knocked it against his forehead. 

Dekhadekhi kulle Sekl 

Seeing another warming Ms buttocks he began to do so. The last 
two wotde are Bometimes tsuldjihuH (blowing up her fire). 

404 fif^^t^ 

Donda vadliela 
The pot-bellif mil increase. A rich man will liecome richer. 

405 ^^ ^»iTr^ Tra*%^ 1^ 

Dona dagadavara paya theu naye 

Do not put your feet on two stonet. Instead of ' stones,' it may be 
kodivara (boats). 

406 ^tW f^ra 'Wftr fiWTT fl*«* 
Dona hastaka ani tisara mastaka 

Tioo hands, and a third thing, the head. 

407 ^»rft ^i^ U^T^ ^ TTft ^Ntt^* 
Donahl dole £ezari bheta nahi sarhsarl 

The two eyes are neighbours but go through life without meeting. 

408 ^ frtff ftdbflft" 11^ f nff ^f'f 

Do hati milavave eka hati khartsave 
Gather with both hands, spend with one. 

409 ^rat TW* ^^JT^T IT*!* 

Nail payaka dabava nayaka 
Nine messengers, a tenth the overseer. Nine senses are the workers, 
the mind is the overseer. 

410 "raS ^tJEj^ tiT^ifV arram ^^H^ 

Nakate rusale payari zauna basale 
The noseless person was vexed and went and sat on the steps. 
Became more conspicnons by doing so. 



411 w«£ Bff% iiw in^ fV^ ^ 

Nakate vhave pana dhakate hou naye 
Setter be no*ele»t than ineignifcant. 

412 'ra'ffWT Wra TTflf ^flWTlTT TWTTflf 
NakatydiS. laza oHhi vakatyallL bhciza DiLbl 

A Hogelett man hoe no tkame, a» vgly man no wife. 

413 iVT v^^rern ^p0 vm tnnTT 

Naka karu kasarata tumhl zala ghasarata 
So not train yom-self for wrettling or you leiiliiip. 

414 Tra ^reSf 7TT 'ra wrtt 

Naka asale tara natba lyavi 
If you iave a nose you can vtear a note-ring. ' If jou have a head 
jon can get eighty-five tnrbaDS ' (Hindustani). 429. 

415 WWi flTT^ IT '^ Wf* ^n^ 

Naka kapale tara mkane bhoka ahe 

His note it cut off and he say» ' There it a hole.' 

416 Wn ^TW^ ^ fftws^i^ 

Naka dabale ki tonda ughadate 
When the nSse it pinched the mouth opens. The last three words 
may be mhanaje a vdtato (he saya ' ah ! '). 

417 I'ra gtfftf fi?f^ ^tzftr 

Naka muUunta barabbare otiiita 
Eer hand over her nose and Aaradhard in her lap. She has a cold ; 
this vetch is good for it. 

418 iTW?! %?wr ^ttfV ift ^x^. TttfTT ^^' 

Nakanta vesana dubiri tan paya rabina ghan 
A double nose-tiring, yet the feet will not stay at home, A man 
with two wives. Fetana is the bolloct'fl nose-etrin^. 

419 ^T^rwT vrtmirft ^wraBTWT ^TT 

Nakala dbaka an! kapalala tbimkS 
Red powder on the nose and spittle on the forehead. Red powder 
marks are put on the forehead with a religions significance. 

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420 "rrtHf »ra( ^n% 

Naki iiajj ale 

Nitte {live*) have come into the note. A man is mpposed to have 
ten members, therefore ten lires. The last to die is the nose (breath). 
One SB good as dead. The middle word ' nine ' is sometimes nala 
{colon), and means the same. 

421 f«ra%wr ^^'ift' ^PT^tw UTT^WT 'tit'ir ^7^^ 

Nizalelya konhi uthavila zagyala kona uthavila 
Any one vnll route a sleeping man but who wilt route a man aho is 

422 f*I^^ (flwmzl aif^fl 
Nirdhano khalavato kvacita 

One with a depression in the crown it seldom without mon^. 

423 UNt^ VTTW W^' 
PaAteavara dharana basane 

To fix a high rate on the five senses. To be so frightened ont of 
one's wits that all one's senses are scarce. 

424 iri^ ^fz ^TTT^ flHnifl 
Paiitsi bote sarakhi nasatata 

The five fingers are not aliie. 

426 MMVI36 ^^!<tW ^ ift?TT35 5^*11 TI^ 

Pathazala puravela pana potazg,1a puravata nahl 
Gnawingt in the lack otte can bear but not in the stomach [hunger). 

426 mj^m HTTfif ^Plt "J^T^t TT^ 1% 
Pathivara marave papa potavara maru naye 

Beat UK on the back bat not on the stomach. The latter means 
' Do not stop my food.' 

427 UTOTT ftWT Tirftr ^I«I ^ITT 
Pandharya miSyg, aai alya daSa 

A white moustache and sufferings have come. 



428 lllfldo ^tVl HrfW llRWft fll3«T 

Patala potya ani payali lotyS 

^ thin tiojnaeh. and. he gulp* down gallom {of food), 

429 Tra mrwrar THnwrrwi ^rra ifrarr 

PS.ya asalyavara payatanala kaya tota 
As long as you have feet there is no lack of eandalt. 414. 

Paya dhu mhane tode kevadhyahtse 
' Wa*h my feet' He tags ' How muah did your ankletg cost ? ' 103, 
726, 973. i°76. 

431 Tnii^tT^* 'raS'r ^nffir ^TT^ ft^TfTW vrofV 

Payakhali zalate ani dongari vizhavayasa dhavato 

It i» burning under hit feet and he runt to extinguiih it on the hUlt. 

432 iTpfW ^TUr TPfN (TR 

Payinci vahana payintsa chana 
One'e tandalt are best on on^tfeet. 

Paraka paya va gharala apaya 

A strange foot brings evil to a house. 337. 

434 g^^i^T vitefcT ^rrftr f^raHr ^rasr 

Purusantaa dola ani striyantsa teala 
Mea'» eyes and women's ways. 

435 ^t^ras «iiiif*^ig^^i¥vrnii 9^1% 

Fokala lagale mhanuna koiiiparane khanu naye 

Bo not dig with your elboto because it is soft. The two first words 
may be mail sdmpadale and mean the same. 

436 ^Tre^^T'ra 
Pota pathlsa lagate 

The stomach pursues us. This may be from a line of Tubaram, 
Po{a lagale pdfhUi hindavite deiodeii (The stomach pursues as and 
drives OB from country to country). 441. 

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437 iJtZ J!J^ ^ ^laB TTT TTflfil 

Pota bbarate pana dole bharata nabita 
7%« ttomacA can be sati^ied lut the eyet cannot be. 

438 qtz ^ft ^^¥t 

Pota mothe basu kotbe 
My itomach it large, where gJuUl I eit ? Maet be anderstood as 
said satirically by one man about another who is very self- 

439 qtZtT! fliaB JTWnr flSo 
Potanta zale matbyanta kale 

Burning in tie stomach ig knovm in the head. Instead of ' head ' 
it may be mddhifdna (midday), when the 6ret meal is eaten. 

440 ^tZf^ ^'C ^<llft%' ^ift 
Potane pure mbanavile ahe 

The ttomach has made us say 'Enough,' 

441 qtel^'Si ^ ^TT'T 
Potamule deSa paraka 

Through the stomach we are strangers to our country. 436. 

442 M)eT4< ThreiT^ ^ ^"ni ^nf¥ 

Potavara bahdbalyane bhuka zata nahi 
Hunger will not cease by tying food to the stomach. 

443 ^qiZrr ^9 ^Vrflir^i^ WT? 

Phukatatsa gala aoi kela lala 
A cheek gratis and he made ii red, i. e. by kissing. 

444 TTtW^Tr^g^fTRT'K^ 

Ban bola vatse tuzhe kaya vetae 
voice ! Speak well ; what will it cost you ? 

445 ^dbt^T ^db*Z Wt VKT^T *a"tZT 
Balatsa balaka^ to dhiratsa khota 

A man of great strength lacks jiatience. 



446 ^aft it\ mm ftaSt 

Bali to kana pi^ 
Tke ttrong man Kill tvntt your ear. 

447 fI?fTll 

Budata pSya kholakade 
A nnking foot goet towarda the deep. The opposite of ' Nothing 
Eucceed§ like succesB ' (English). 


Buddhivanatsa h&ta l&ihba 
A wiie man'i arm ii long. 

449 "SWI^^^aBWT* 

BeihbltBe ukhala zbale 
Tkt navel ha» become a mortar. Stoutness, then opulence. 

450 ^te ^rt^ ^WTf^rra ^ fSrew it^" 

Bota vankade kelya^ivaja tupa nighata ndhi 
The butter cannot be got out mthout bending the finger. Butter is 
clarified to become tapa, and is kept in a leathern bottle. 

461 ^t*W^ IPltiT Tt^Wff Vf^ 

BodakyaJfitee gavaiita bodakyane zave 
One with a thaved head thould go to a village of ikaved headg, 

452 *rT t^lftli' ^0^ T N^ 

Mana cihti te vairlhi na cinti 
What our mind wiehei that an enemj/ even teould not with ut. 

463 im 17^ ftrt ^'iW ^ flirt 

Mana nahi tkiri ugitsa tirtha kail 
Hi* mind is untetlled, he goes to holy placet in tiniv. 

454 WW WPt Wt WTW^ 

Mana mane to kayada 
What tie mind approves is lav>. The lost word is changed some- 
timea to soudd (a bargun). 



455 ^^ TTTT 1*1 irar 
Maiia raja mana praja 

Mind i» king, mind is suhjed. 

456 fliiif >ri% M^^i?! ^[f% 

Manaiita mahde padaranta dbonde 
In the mind, jtagtry ; in ike lap, ttonet. 

457 vn^^lf^jfYf^ 

Maui vase te svapni dise 
What dvtelU in the mind it teen in a dream. 

458 jrnft% gSl fTT^wf^" wtrt •<i<l'fl 
Matitse kulle lavalyane lagata nahita 

Buttocke of earih if put on will not itay. Strangers can never be 
fast bound to us like relations. 

459 »TTTWT% TT?I V^^?!!?! XJIJ 4^WHT'W ^TW ^JT^TI TT^* 
Maratyat&e h§,ta dbaravatata pana bolatyatee tonda 

dfaaravata nahl 

We can hold the hands <f one who ttrikea but not the mouth of one 
trio ipeah. 

460 %vr% ^IOb inrnpft 

Melyatse dole pasaevadhe 
A dead person'i eyes are as large as a holloa! hand. One who is do 
longer in power can only glare at yon. 

461 ^ ^tZT^ ^T WT ^tZT^ 

Ya botatsa thufika tya botavara 
3%e gpittle from this finger on that finger. From a game like our 
' Fly away Jack.' One who contrives to evade blame. 

462 T^WT^ Tf^ ^T^^ f^WT% 9^ ^T^irjl^ 
Radatyatse dave bazusa va haaatyatse uzave bazusa 

basu naye 
Do not sit on the left of one who is crying nor on the right of one who 
is laughing. The crier using his left hand with which to rub his 
eyes may bring it down on you in anger if you are near ; the 



laugher may clap you on the back with his right hand and hurt 
you in this way. Need of diacretion. 

463 <t^WfT 'W TTW qTT 

Rodaka pana raga pliara 
A thin man with muck anger. Opposite of our ' Laugh and grow 


464 ^IfTt ^f*f *ftTT ^re 
Lahana tofidi motha ghasa 

A large mouthful in a small mouth. 

Lobha lateakala dola pitaakala 
Affection teas strained, the eye became blurred. While love lasted 
the eyes looked beautiful. 

466 ^fit flT^^ ^' WTWT 'itl^ 
^udl zbadali kl bhakara modal! 

No iooner ts the water shaken from the hair than he is ready to 
break bread. A Brahman bathes before his morning meal. 

467 Ifj^ git ^ int^ git 
Sendi tuto ki parambi tuto 

Let the hair hreak or let the tree-shoots break. The tnffc of long 
hair worn by men is the Sehdl; the shoots which hang from 
Banyan branches are called pdrambl. One in difficulty is desperate. 

468 «^ P(t^ ^I^ 
Sadara tikade nadara 

People look to the heads of affairs. 

Sarasari gudagbya itake pani 
The average depth of the water is up to the knee. The misleading 
nature of averages; from an old story in which a rigid mathe- 
matician told a traveller who waa about to ford a river that the 
average depth was up to the knee I 



470 "ffWrft '5'Ct "rat ^T^'5^ 

Sonyaci auri nako ghSlii mi 
Do not itab younelf because you have a golden itife. 

471 f^nig^c^g^ 
Hasata mukhl sada sukhi 

A laughing face U alwayt happy. 

472 f^nft^ wt% ^ni t<*ifll** 
Hasatila tyantse data diaatila 

They who laugh will show their teeth. 

473 fTTTlf ^»M ^irt^ ^ft^ 5TW 

HatI ale anj pavitra hale 
When it came to our hand it became sacred. We value a thing 
when it ia ours. Prov. xx. 14. 

474 ^ ^^ Tirftl ^ TWT^ 
Hetsa dole ani hetsa tamade 

These are the eyes and this is the show. 146. 

475 ^Rl5 ^ ■'BTfti ^¥T^ TTlft 
R^Dika sukha ani debaci mati 

A moment's pleasure may ruin the body. 

[b) Dress and Adoekment. 

476 VrajTWT ^tW^ Vi^fSJTWl V<fl|H. 
Angadyala soduna ghofigadyala dharanara 

To leave the jacket and to seize the coarse blanket. To release the 
well-dreBBed and to seize the ragged man. 394. 

477 'Vifi 11% VK 'HV^ VH 
Angi ase tara kompari phate 

. If continually on the body it ufill wear at the elbows, i. e. a garment, 

478 UTI^ TPlTfZ V\^ 4 TV T'l ^*ia|T^m fJH ^TTWrWI 
Apale pagote kakhenta maruna maga dusaryacyasa 

hata ghaJSva 

Secure your own turban under your arm before snatching away 

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479 UnWT Sgd<(^ Tl^ at \'AM\^\ ^tK\mK "Wft 
Apalya khehtar^vara mava \A dusaryacvS, poravara 

A man doet not care for ike child of another as mueh as ke care* 
fur its own shoe. 

480 ^^TT ^tWT TT35 #ifrt 
Ughada bodaka bala saiito?a 

His head uncovered hie a pleased child. 'A Hindu does not 
uncover his head before others. 

481 IW^t^'»fT%^ 

Eka dhotri maha kgetrl 

One Kuist-cloti, a great pilgrim. 

482 nvr tnrnT^ »pwt ^^ t^i "i*!^ 

Eka kanavara pagadi ghari randa ughadl 

He toeart his cap on one tide, his wife m in rags. 

483 inrr vf^ wSt 
Eka maletee maDi 

Beads of one rosary. Exactly alike. To it may be added Eia 
sdrakhe eka gani (They are alike) ; or, this may be added Ova^ald 
ndhl koni (No one can thread them). 

484 11^1%' ^T?wt ^ f^ ^^^ ^T7!^ ^tft 

Ekine ghatali san mhanuna dusarine ghatali dori 

Because one [/.) wears a gold-necilace another mean a string. 289. 

485 'ifrtTT ijfl'ft Tt^TTI Wit 

Kananta bugadi gavanta phugadi 
Ornament* in her ear, she struts about the village. She does this 
to be seen. In playing the game phugadi two girls join hands and 
spin ronnd ; while doing this the sadi is not kept over the head bat 
is drawn tight across the breast, and the two ears are thus exposed 
to view. 

486 VR a»% «f^ KTff^ 
Kapa gele bhoke rahili 

The ear-rings are go?te, the holes remain. Prosperity has gone, 
only the signs of it remain. 



487 ^T^rrr 'iW ^ H\-€*\K 'CT 
Kalataa zogi va mandabhara zata 

An atcetie of ifeiterdajf md hi» matted Hair reae&et to hit thigh. 
A novice is zealooB and osteDtaUous. 

488 wfi ^^T^ jw w itirt" atpft^ 3^ 

Kahi sonyatsa guna va kahl eava^taa guna 
Partly the quality of the gold,partli/ of the borax. Both aaperior 
and Bobordinate take part in a work, 

489 ^Z^fTTt^O^ 
Khuntme hara gila^e 

The peg ttoallowed the neeklaee. When misfortune came to King 
Vikram he is said to have hun^ a necklace on a peg in the wall 
and it disappeared, the peg swallowed it. When his good fortnoe 
returned, the necklace appeared again on the peg. 

490 ai35T TT^li ^ g;^ fl^ *^ 
Gala nahi sari sukhi nidra kari 

2^0 necklace round the neck brings peaceful tleep, 

491 ll^itiJ[ HT3ET Mt^ifl WOST 
Galjaiita mala potahta kala 

A rotary on the neck, black at heart. * Beads about the neck and 
the devil in the heart ' (English). 

492 ^nrT% "vm flW^ ax f^TT 

Ghanatse ghava sosila to hira 
That 11 a diamond which can bear the How* of a sledge-hammer. 

493 «0y^ PP*^ 'ftlff WT Wm ^V9 flrra ftift 
Gharoghara pikale moti tara tyatse mola kaya hoti 

^pearls grevs in every houte of what value toould they he ? 

494 "^f^^if^ 'riWr ^irf^ 'Tflwj% ^ti^ "rtHr 

Tsattipatti nagliia ani mazakade kooi baghina 
Grandly dressed like a jewel and — 'No one looks at me!' 



Tsava kela phara data hirave gara 
She gives herself dainty airt hut her teeth are green. Or, the latter 
part may be doldgela. (has lost an eye). Another form is tidia 
ttavadd dokydld Mavadd (Dainty aire and a scald head). 

496 KT^Hf %9f WrftlTTlSf 
Zayantse lene lazirav^ne 

To tcear borrowed clothes brings tkame. 

497 t^nft wf^ iftwr fiwT ^rarre mfiE% >tr fzaer 
Jici eahaza Ma tila kasasa pahije bhanga tila 

She who ia naturally good-looMng cares little about tidy hair or 

forehead- marks. 

498 ^^rr floo«ifl ?rft ira^ fiwT ^^rr^rre f*ft' ^tz^ 
Jicja galyaiita 3an garithale tila basayasa pidhe 

Sh€ who has on a nechlace requires a stool to sit on. She ie too 
grand to sit on the floor as other women do. 

499 sqx^iT^f g»i%"1? 'OT^ 
Jyasathi lugade te ughade 

That which the sadi was meant to cover is uncovered. 

Jya sonyane kana tutato te ka^a 

Why have so much gold that (he ear will break ? 

501 ijfiiwf »!Twt^ 5^ ^inn^ 

Zhaiikale manika buddhi S^nika 
A concealed ruby, extraordinary intelligence. 

502 ?npft fiWT JPrat W\^ fiWT ^TTlt 
Tagavi tila bhagavi phSd^ ^'^^ ^^^ 

The careful woman has a cheap sadi, she who tears hers receives 
another {pood one). 



503 ^ ^Wt ^rft f%^ f*F^9r f*ri% ^rrr^^ 

Tina koni topi zikade phirela tikade sarakbitsa 

A three-comered hat look» the same wiichever way it is turned. 
Probably su^^eted by the old Englisb hat ; applied to EDglieh 
rule, which, whether gooi or bad, claims to be eatis&ctory. 

De^a tasa ve^a 
Ji tie country so the dress. 

505 Vft UrtWT 1^'flT Tlt^iTr 
Dhanl pbaiikada naihltsa arikada 

Tie husband is good if he give a good nose-ring. 

506 .vrimiqilfl ti^ ^irftr 'tiflq^!! t^t^ 

Nakaparyanta padara ani vefilparyanta nazara 

TAe end of her sadi is drawn doton to her nose yet she sees as far as 
the town-gate. 11 38. 

507 wT^'^iiWYara 
Nakapeksa motl zada 

The pearl {in her nose-ring) is heavier than her nose, i, 5'4- 

508 «i|j|a4jim ^rnr tt^' 
Nagavyala laza nalii 

The naked have no shame. When a man's character hae gone he 
loses self-respect 

509 »p: »WT ^^i^ 
Nura tasa vakara 

As the appearance so the dignitj/. 

510 "Wit M?n *?ift ^^ fl1*f 
Neaata yeina mliane lugade tokade 

She cannot put the sadi on properly and says it is short. ' Bad 
workmen qnarrel with their tools' (English). 1833. 

511 qiTCTi%f3fqnr^»N^raT% 

Phatake nesave pana svataiitra asave 
Wear torn things but be independent. 



512 »iiT^ MR^i^ ttwtS ^' 'n^ 3^T%' 

Fhatale pangharuua vanatee mele martusa gnnatse 
Tie wom-out dreti km of tjileudid colour, the dead man «aa 
virtuoHi. De mortniB nil nid boDam. 191. 

513 TFTT ^ 1|^ ftUWT fit TTTT^TT flnWTTTT 
Bara var^e ^ela vinala mhane rajacja kaphanala. 

The shawl took him twelve years to leeavet a»d he taid — ' It it for the 
King'i sirond.' He spent all this time in weaving it for the King, 
but when presenting it made himself fo<diah by saying it was 
a shroud. 

514 firm ^^wt ^ ^jit fiwrr 

Miya miithabliara va dadhi batabhara 
A man at big at j/ourjitt, hit heard a cuhit long! He reference to 
a beard and the word mij/d show that a Muhammadan is spoken of. 
1. 507- 

515 fiWT ^^n^ ^XV^ 
Sikha svasthani sazari 

The haw-hiot it tuitalle in itt own place, 

516 fT7l% qri^WTTH Vl'KM I WJ[l^ 
Hatatse kankapasa arasa kaSasa 

Why do you want a mirror in which to tee your bracelet ? 

617 ft^ ^ft tfTT 'nr; sft itt 

Hira fco hira gara ti gara 

A diamond it a diamond, afiint it a flint. 


518 ^raivf^ vm ^nif ifTT^ 

Agatjatse kama svata karave 
Urgent work tiould be done by onete^f. 

519 ^TT^^^^^Bo^ 
Aiigavara pade tara dune bala teadbe 

If a retpontible work be given you, you acquire double ttrength. 



520 Hft ^-RT H^ JTT^ WTIHI TTTT ^ WT^ 

Ati raga bhika maga ty^Qna raga deSa tySga 
Great anger {iringt) begpary, dill greater {brings) exile. 

521 Hfll ^4^ lH(^ 

Ati sarvatra varjayeta 
Excess should alwagt be avoided. 'Moderation ia all things' 
(English). The proverb is from a Sanskrit iloka which epeaks of 
Sita, Bavan and Bali as being respectivelf beaatiful, prond, and 
liberal, to excess. Another form of this saying is Ati tethe md/i 
(Where there is excess there is dust). 640. 

522 ^nff VKT^J ft^TT 'W flKTTT ^FTIT 

Adhi karava vicara maga karSva aaiiieara 
I^tt think then enter upon a leori, 

523 ^nl¥ irrffSr wt^ w ^r^rrr^ ^^ 

Adhi pahave tolfina maga dakhavave boluna 
First teeigh y<yur words then tpeaJc opetUy. 

624 vJlf gft wi?t aw %im 

Adhi huddhi zate maga vaibhava 
Itrtt seme goes then greatness. The last word is also quoted 
bhdndavala (capital), or laksmi (wealth). 

525 ^r^pw 'ft Wlftj ^HT t^ 
Anubhava pate ani Bam^ya phite 

When experience is gained doubt is dispelled. 

526 ^PTT^'Bff^^tz'K^ 

Anyaya santeela bota thentsela 
When faults have aeeumulated the finger loill be crushed. This 
only means that punishment will follow. 656. 

527 ^ii4)^ HT'ft iwn ii^q twfl ^VTTWt 

Apakirti zhali asata kathina padati sudharata 
If once a man be disgraced reform becomes hard. 538. 

Digitized By Google 


528 u^iivr^ »IT^ 1 V^ 

Abm gelyavari parava iia dhart 
After a mant character hat gone he ceatei to care. qVJ. 

529 ^fH<1T<l1^ ^ VWft' ^Wif 

Abhimanatse ghara khS,ll asate 

The houte of pride U utvalljf empty. The first word may be 
garvdtte (of pride). 

530 ^mt^ vx^\ vA^ titit 
Amola kaya zaJla vaya 

Onr prkelets hody mil go to dettmetion. 

531 ^ ir^ fltT^ ^J^ ?TT *T*I?) 
Are tara kare aho tara ka 

If you Sirrah me I shall Sirrah you, if you Sir me I shall Sir you. 
' For the civil, civility ; for the eaacy, saace ' {English), 

ATasiiDa ghataki maha pataki 
One who loaet courage at a critical moment m a great sinner. The 
lirst two words may be Viimsa ghataH (A betrayer of confidence). 

533 iPEPrnft' ^ JTRTTift" Tra 

ABaiiga^i safiga prana^i gatha 

Association with bad astociatet {leads to) loss of life. 

534 mrWT% f%*TT THWT^ ^H^TX 
Asatyatse Tikara nasatyatse ghorankara 

Rich people have bad habits, the poor hard work. 

Asala apalya asalapanavara gela kamasala mhanato 

mala bhyala 

A noble person goes on his way conscious of his nobility, the igno'.le 
says 'He was afraiil of me.' 247. 

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ly. ETHICAL 71 

536 mi9f f^m^ ni'O" ^^ 'ra^ *^(aSt ^nft f^rfn 

Asale mbattaje sirl basate naeale mhanaje sTapni 
^we have it we loathe it, if we have it not we long for it even in 
our dreaiat. The same meaniiig is expressed in another form Asela 
te m(avd natela te hhe^ava. 

537 mrr w^ ^ ^ wrm ^ t^tt^ 

Asa sadbi artha ki jy&nta ghade paramartha 
Seek tuck an ol^ect as will eniiire yoti tie higketi good. 

538 Tiraf^ tJnft %ST 
Akare rahgati ce^ta 

Bg tiefrgt act the rest of tie actions are shown. 

539 mWT WWWf TfT WrilT VJITK. 
Agala padala tara magala huaara 

If the one in front fall the one behind grows wise. ' Learn wisdom 
by the folUea of others ' (Italian). 

540 irft wn ^(^ mv 
Age latha piche bata 

First a kick and then an order. Believed to be an expeditions 
way of getting work done from certain claGses. 

541 ^iwtt; *I^ 5^ flt^ 

Acara bbrastl eada ka^ti 
A bad-living man is always in trouble. 

542 Tjra ^ xrt TiTftr 'rat ^ ^wrw 
Atba ^e ada ani nau »e tsahada 

Bight hundred hindrances and nine hindred false reports. Be 
prepared for this in doing any good work. 

543 *!■« mllf ^RRTT Wffi ITffW 
Adave ale asata kapuna kadhave 

When there's a difficulty cut it away. Literally ' when it comes 
cross-ways ' ; taken from the figure of child-birth. 

Digitized ByGOOgle 


644 ^IJH llfif flfif Wf^ ^ ifii 

Anta ase zase babera pade tase 
A» we are imnardfy to ahali vie appear ouiwardly. ' If better were 
within, better would come ont' {Englieb). 

545 ^innr iTTre wtzr^ ^rnrff ^spwra ^X^ i^ 

A-pa^a kamasa lotave kamane apalyasa lotu nave 
We gkouldpugh our work, the teori thould notjittgh w*. 

546 iinnrra fflflwf'r ^p^ "^^jm ftfl<riflf 

Apanasa zliizavave tevha dusaryasa rizliavave 
When we wear ourgeltes out we may kope to please another. 
347 IJIM^ t»R mO^I 

Apadi mitra parik^a 

Friendship is tested in difimtlty. 

548 KiM^:^ wrf^ ^nftr *i^:^ ^nay 
Apaduhkha bhari acii paraduhkha &tala 

Oar own trial w heavy, another's it li^ht. 88i, 

549 HR »WT WT ^'I 1% 

Apa bhala tara jaga bhale 
If toe are good the world it good. ' Good mind, good find ' 
(English). Used also with such words as bad, happj, straight, 
rained, &c. 553,1179. 

550 ^M% w<,m ^TT ^ 5H"3n% fttn, 

Apale aparadha smara tene duearyatse visara 

Sy remembering our own faults we forget another 1. 

551 muK ifS ^ra ff^ 

Apale nase jaga base 
Our goods destroyed^ the world laughs. ' In the adversity of our 
best friends we often find something which does not displease us ' 
( Bochefoucauld) . 

552 npiW wtt¥ "vrt mftr ^miinRi vw 

Apale nabi dbada aoi Sezaryatsa kada 

Our own matter not sound and we blame the neighbour. 1029. 

Digitized By Google 


553 VlWiq'V*! flPT ^db<aft' 

Apalyavaruna jaga olakhave 

Know He tcorld hy tkyse^. 549, 1179. 

There a a story told of a barber who used to go daily to Ehare the King, 
and who, when asked how the world was getting on, used alnajs to reply that 
it waa happy. The primo-minister, on the other hand, when asked by the 
King, used always to say the world was Isad. The King therefore demanded an 
explanation, which the minister promised to give. Watching for a &Tourable 
opportunity he learned one morning that the barber had five gold mohnrs in 
his pocket ; these he managed to extract. The barber, shortly after discoveriiig 
his loss, had to go to the King, and when asked as osual how the world was, 
answered that it was very sad. The King laughed to find how ready men were 
to judge the world by themselves. 

554 KPra ^)M ^fll^ 

Avada goda ahe 
Fondnest is sweet, 

555 Viqvflm ^^ 17^ hIo^i!!) Pl^ldb TT^V 
Avadlla tsava oahi piltila vitala nahi 

Tkerit no taite where there'* liking, there'* no dejilemmt where 
there'* love. ' Love is blind.' Sometimee the words mola and tola 
are Dsed, meaninif ' No price can be set on aflection, no scales can 
weigh love.' 

556 ^|?l*IKNl "^t?! Tf^' 
ASesarakha roga Dab! 

There is no disea»e like hope (gu«pen*e). 

557 qidbSIIU ^ flTR ^ WWTO yilT ^ 

Ala^Ssa dune kama va lobliySsa duna khartea 
A lazy man has dovhle loori and a eovet&us man double expense. 
' Lazy folks take the most paina ' (English). 

558 ^nSEV J^n^ %^ ^f^l ^%^ ^*lO 

Alaea kutuifabatsa vairi zhopa bhukeci soyarl 
Lazinett it the enemy of the family, sleep w a relative of hunger. 
These sentiments are expressed in a great variety of ways, snch as 
' relative of begging,' * king of paupers,' ' root of poverty,' 4c. 

559 ^359 f>i wO'. ^^ "hrif Wt'W* ^^ 
Alaaane fewira k§ina gaiizane lokhafida k^a 

The body waste* away by lazine**, and iron hy rust. 



560 t^ PB<;«f *fO ^ wnfii" 

Inga phirala mhanaje sarva samazate 
When pretgure come» we itndentand fully. The onmer's ioatmnieQt 
for gmootliiiig leather ia an t^d. The last phrase may be mungd 
jire (foolieh aire leave ob), 

561 J^ ^TT ^ ^TT 

Icchi para yei ghara 
{EvU) witked for another will come to one't otott iouie. Prov. 
xxviiL 10. 

562 ti^lft-II ^aSt «H1db 135t 

Idapida talo amangala pajo 

May evil* cease and pollution* jUe atoay. Commonly used by 

563 t^TT ir(t wre ^rtw TTCt 

I^vara tan tyasa kona inari 
If God save who can hill ? Also quoted reversely. 

564 3WI191 ^irr qi^nt 

Unyala tsuna zhorfibato 
Lime bums a guUty man. 

565 wtpicbW ^"?f ^wf 'nrf 1 "^ 

Ut^valine ghade te kadhi ya^a na tsadhe 
Ifkai it done Aasiily -mil »ot attain, iwceese. 

566 T^tarr^ ihft' ^^ Tirftr ^tfii 

Udyogatse anti dravya ani kirti 
Itiehei and fame follow induilry. 

567 ^ffft^n^ ^^' t;^^ «fra 1^ 

Udyogatae ghari iSvara eahaya kari 
God give* help in the home of industry. The last phrase may be 
laksmi nande paropari (Wealth dwells under different forms, &c.). 
The firet word may be wdyogydlse (of the indoatrious). 

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/r. ETHICAL 75 

568 QVIdb Wiycfc f^fl*I! #N35 
Udliala madhala divasa gondhaJa 

Through extravagance he i» confused even by daylight. 

569 ^M^K 1R% %^ Tff ^t'rtl 

Upakara magale theva mani tsaiigale 
Remetnier well pagtfavourt. 

570 '411414. rfl*l<,fl\ IW mWIT <H*,flt 
Upakara visarato pana apakara smarato 

OneforgeU a kindnega but remembert an unkindnett. 

571 B4*rtfl ^^' i^^ ^ 

Upabhoga ghene he levari dene 
Pover of enjoyment it a gifl of God. 

572 <ii4iq*tfiim ^trr Pia^wrar irt 
Usavalyala dora nisavalyala vara 

A thread for a burst »eam, wind to one (morally) in rags, 

573 ^^t%'|Ho 'Wf^ ^^ ^ q^l^ 

Bi^tse kula ani gangetse mula pusu uaye 

Do not inquire about an ascetic'* ancestor* nor a sacred river* 

574 Ifqi IHB^ "g^^ 'TITT I^T^ ^TTRfT 

Eka aitl tsukall bara vaT^antsa vayada 
If one opportunity be misted the next may not come for twelve 


575 Tjq^ fireSf **( jja^ 
Ekada vitale te tutale 

Once spoilt it is broken. Love, friendebip, &c., once destroyed 
cannot be restiored. 

576 1[qnrT^ Hfli ^TZ 

EkalyacI eka vata 
A single jierion {may have) one way. 



677 lidim gwtflTT 'S^fr^T ^WT 

Ekacya yuktivara sarvaiicya udya 

All hasten after one mans scheme. 

578 1fftTl[^^f^?in«n^»iraf^ 

Eka thentsene na phire tara dusarahi paya cire 

He wko is not carefnl after one stumile will cai kU other foot. 

579 '^^fSi 51*17^ ^rft' wrf^ 
Aikave janatse karave maaatse 

Listen to popular opinion, lutJolloK your iwn mind. 

580 qr^ m^ wm ^wk *s(wi 
Kara nahi ty&ask dara ka^ft 

)rAy should he fear to/to hat not done if? 

581 lift ^535 ^ITfW TlY TTW 
Kail phala aoi tap! rajya 

Deeds {bring) fruii and awiteritie* a tin^dom. The first word may 
be iasfi (labour). 

582 jwrrtftnw 117% fnPf nr^ tft flnfV ^nft 
Kalakau^alya jyatse hati tyaci bote jag^ khyati 

ffe becomes famma in the world who knows the arts and science*. 

583 qrft^ 5i[ Tn% lur ^^w ^ ^wra 

Kavisa guru ahe pana upaza aiiga Bvabhava 
A poet can have a teacher but to he a poet is a natural gift. Poeta 
noscitor non fit. 

584 WT^ ^t^ 5^ "^(X 
Karate porate sada tsorate 

£fw class hoys are always thieves. 

585 g^%Ti^ HplBl TT^ 

Kuce^tevatsuna prati^ta nahi 
There is no greatness without reviling. 

586 gi^ram»r%^^T^ 
Kudasa kana thevi dhyana 

Walls have ear*, remember it. 

Digitized ByGOOgle 


587 ifrfHTT'ST ^I'Sr ^nff »<HWI g^ TT^ 
Eodagyala duhkha nahl kripanala Bokba nahi 

A hardened person hag no pam, a miter no happines*. Sometiniea 
Idza (ghame) ie used instead of ' pain.' The phrase is also qooted 
' A hardened person feels neither happiness nor sorrow.' 

588 ^frift TIR ^^ ^^^ Tnft fft' 
Koni aga vbave koni panT vbave 

Some thould be fire, gome eiould be wafer. Applied to opposite 


589 qi\^'j^ ^HT U<,'^« ^Srtt ^JR 4<.fl<IIK TT^ 
Koradi aga puravela oli aga puravanara nahl 

J)ry fire can le borne but not damp fire. By the latter pangs of 
hanger are referred to. 

590 4l\>CJI40^<; "^^ ^OS^ 
Koradyabarobara ole zalate 

Damp thingt bum with the dry. 

591 (dl4l4im ^^ TffY ^ 3343STWT f^WIT^ fT^' 
Kbadadala tsava nahl va uthavalala vlsava nahl 

A greedy man has no taste and a lazy man no rest. 

592 ^TTWT f'^TWt Wn fVtf^ 
Xhuzala basil nako khuza hoSila 

So not laugh at a dwarf or you will become one. 

593 3n:art(T 7ft ^^"T?! 
Garazavanta to daradavanta 

A needy man it careful. 

594 ilftnWT «1'*II^M*)1-*)I ftdldb flI«IT 
Garibala sonyarupayatsa vitala zhala 

Gold and silver are ' defiled ' to a poor man. They keep away from 
him as though his tonch were defiling. 

595 aRTf flf-flefc ^ Vfyi35 *tt*l*l flY^idb 1H\^\ 

Gavata go&dala Seta dhoiidala bayako tondala nasavi 
Grass that is spear-grass, a field that is stony and a w^e who is 
talkative are not desirable. 

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596 lflid'%' 51^ qm flTT^H T «ft^ 
Gathatse dyave paria zamina na vhave 

Give from, yottr own pocket hut do not be security for another. 
A reverse form is osed, Zamina rdAd dni gafhatte vdhd (He who 
becomes security has to pay from his own purae). 

597 ll'AJI^ ^TZ Ulftr fll'*'«l*n ^TZ IWW 
Gadyaci vata ani gadalyaci vata ekatsa 

T^e burier and the bitried go the same way. 

598 arnif 13ET fipnt ISET ftrff^rt f Ifl^d&I 

Gata gala Siiiipata mala lihita hataval^ 
The throat hy singing, the garden ity watering and suppleness of 
hand by writing. 

599 »n^ ^TTT fiWrf'Rl 
Gadi kama Sikavite 

The throne teaches work. 

600 1I<1*«||. TTT ^ *«*i**nl. ^rtzT 
Gayakasai bara pana kalamakasai khota 

A cow butcher is good {compared with'j a pen butcher. 

601 TT^ ^T^^ 'riq'flT^f^ HHIK -^W^ Si.'"'^^ ^^^ 
Gava tsalavi gavats^ vaiii saihsata tsalavl kutuiii- 

batiSa vairl 

Jle who manages the village is the enemy of the village, he who rules 
the household is the enemy of the family. 

Gupta mitrapeksa ughada fetru bara 
An opm enemy is better than a secret friend. 

603 ^v^n ^(^vfl w^flTTTTwr ^frera^ 3j?it«t ^^' frit 

Gurula gatsaiidi sarakarala kasaiidi bhutala dahi 


To the guru a push, /^ government a metal pot (a Mie), to the ghost 

a pot of curds. The last refers to the ceremony of casting ont 

a demon. A guru is a religious teacher or guide, often quite 

ignoraut, who has to he dealt with roughly. 

Digitized ByGOOgle 


Guru guru vidya Sira ^ira akkala 
In different teachers different knowledge, in different keadt different 

605 ^T^»r wm ^TO ft^ %3[ »l?t 

Ghasuna ghyave pana hasuna gheu nave 

Put up with rubt but not with ridicnle. 

606 ^ifl?f UT?f WT flifl^ TtlfJI 'nt? W^ IT TWtt^ 
Tsahgale zhale tara sarvantee ani vaita zhale tara 

If a turn out well we all did it, if badlg iken he did it. 

607 f^^M^i f*ifl1 4dllll 
Citepek^ ciiita kathlna 

Carei»wor*e thanthe funeral pile. 'Care will kill a cat ' (English). 

608 ^^ ^fT¥t fiR^E^ ^ ^[rrit 
Tson tsahadi Sihdalaki na karaTi 

Ik> not itealy nor elander, nor commit adultery. This is the creed 
of the lower classes. 

609 *(lMifl w^ ■«nyi«i<,iS f^ 

Tsaughafita zave tsaughasarakhe vhave 
If you go among other people be like them. ' When at Rome do 
as the Romans do.' 

610 ^^ W^ 41(441 f^WT ^ 9*?flll 

Chadi lage chamachama Tidya yei ghamaghama 
Where thet/ freely ate the cane, there you'll quickly knowledge gain. 

611 ^nTT ?t^* ^npt 
Zatana tethe patana 

Where there it ttoring up there will be Ion. 

612 iimT^ firft ^t^i t5t% 

Janatse hati dona dhoride 

In the hands of people are two stones. No course of conduct 
pleases them. 



613 Wff flPTT^ 

Jam janardana 
An atiemily ^people i» God. Vox popali vox Dei. 655. 

614 Wimi Wt liTT'nT 
Zamata ti karamata 

A community i» a marvel. Union is streDgtb. The first word 
may be ajamata (poweriVdness). 

615 W^ ^re HT^ 7TT ^^ ^ 

Zara ka^ta sahi tara sukha pahi 
If you bear trouble you will gee happinea. 

616 ira ^ff*! 'rtjt ?iir^# 

Zase soiiga taSi saiiipadanl 
As the ckaTOcter at»v,m£d to ii »hould be aupported. 

817 HIT TTni HfMt giT ^ ^iwn: iTf^ ura^ 

Zara zamata bhagini suta he upakara nahi atba- 
A paramour, a ton-in-law and a mtter's son do not Tememher 
a kindne»». 

618 wra T^IW sift 31^ ^^W 

Zave ragine ki zave vagine 
Go boldly or go well recommended. 

619 3ri%wraTit?nw 
Zave lakha ratie sakha 

Let thoumndt go but reTsaia honest. 

620 fai4i% ^W?t f?ra% *!^JTt 

Jikade tsalati tikade bharati 
Where Here is prosperity people will gather. 

621 ftnii% Mtaot fira% ^3Et 
Jikade poll tikade vaji 

Where there i» bread there he will turn. 


ly. ETHICAL 8i 

622 fanftuftt fwi* ^ht 
Zitake mothe titake khote 

B^ htm much they are great by to much tkeg arefaUe. "^ 

623 f%^ Hf^^S^ fiRT 
JivS toparyanta Siva 

While living Ke must he mending. 

624 ^ ^t» TraCT ?lt flRRIT36T 

Ji khoda bala ti janmakala 
ChUdkoots bad kalit will lattfor life. 

625 «(^jn^?ltSf^ 

Jethe bhava tethe deva 
Where there i» faith there is God. 

626 SSf si*^iMi 1^35 ^ firfHr f^nas 

Jethe ^abdantsa Bukala tethe buddhitsa dukala 
Where there U a sutfeit of words there i» a famine of intelligence. 

627 ^f^-JfTTlf 
Je dise te naae 

What is seen is perishable. 

628 ^ irr?1f fe5¥ wrar ^ viv ^e^ 
Je nahi till tyala ka dyave auli 

Why impale kin for that which is not on hit forehead {fate) ? 

629 ^ W^K ^*J1I Jft fr 'etY^tt 
Zo zavala oyara to jaga soyara 

7:^6 world claims relationship with kirn who has provition. 

630 ^ firaR T1^ WT% JTR ^ ITT^ 

Zo bhiuna vage tjatse mage deva lage 
God pursues him who hehavet with fear. It is also quoted 
Bhitydmdge bramharaktata (The areli-denioii follows one who fears). 

631 WT^3i%nrT%H* 

Jyatse kude tyatae pudhe 
Evil it in front of an evil man. Honi soit qui mal y pease, 

Digitized By Google 


632 wn^ ^g^ w^i HT^f 
J^atse caturya tyacya purate 

^tvrj' matt ;ii» ewugk hnomledgefor kinue^, 

633 sir^i^wreT^ 

Jyatse zale tyala kale 
One hioKt wken one's owm belotigingt are burnt. 

634 Bin^*^W™T^t^ 

Jvatse veda tyala goda 
A man't k<My (ititaniiy) i» pleating to iimteif. 

635 ISWWl Jft^ SHt 

Zhagada todi maitrl 
A quarrel breaks friendtkip. 

636 m^^ ^rat vim 

Tavaipek^a aval kathina 
Afalte report is tforse than a real lot». 

637 lftT*?f%«M\ 'ff%^f^*rW i!T%%qi**lfli^*I iHfllT 

Tina Se^de sabara boiide ani lala toAde he vadhalya- 
vatsuna rahaoara nahita 

The three-tufted (Mdncdris), the Cactus plant and the red-faetd 
(Europeans) cannot live without increasing. 

638 gzir *nr ■mfir ^z^ '^tHi ^rtwi TTf¥ 

Tutale mana ani phutale motl sandhata nihl 

Broken friendship (or heart) and a split pearl cannot be mended. 

639 ^^ t(H Mm(\ 

Thatteci bote maskan 
Joking leads to quarrelling. 

640 wtnaif afra 
Thodakyanta goda 

There is sweetness in a small amount. ' Little and good ' (Englieb). 


/K ETHICAL ■ 83 

641 ^<ltlO TPI ft^ IT'I 

Darabarl mUna vidyetse pana 

J» educated man will be honoured at court. The words suggest, 
though they do not mean, the 'hetel-leaf which is given at 
dnrbnrB. 837. 

, 642 5:^ ^riTT^ inrt ^ wwfSr iTt 

Duhklia sangave mana sukha saiigave jana 

Tell your tronlles to your own mind and your happinefS to the 
world. Sometimes mdna (reepect) and apamdna (dierespect) are 
nsed ; or, IdbAa (profit) and Adni (loss). 

643 ^sre ^ ^JTTftnjT 
Dustasa deva dharajina 

6od is Javmralle to the wicked. The first woi-d may also be 
iai\asa {sai^f). 116, 1671. 

644 ^tfW nri^ fiwaiTO wr 
Doghafitse bhaftdana tisaryasa labha 

Two quarrel and a third profits Jiy it. 

645 wft^ra^Tnff^^ 

Dharmi jaya va papi k^aya 
By alms victory, by sin wasting. 

646 VTf Tfrt^ tnn*^ ^1^ 

Dhada padavi papa cita padu naye 

Let difficulties occur but not the loss (^courage. Some believe cita 
may refer to the season eitrd (Molesworth). 

647 lift^ HX ^jfK '4fll4dbl ii\ ^(T^3S[ 

Dhira to gariibhira utavaja to bavala 
The patient man is calm, the hasty is crack-brained. 

648 T^ ^<flft W^ Wt •H,«I ITTT^IW ft^ 

Nara karani kare to naraka narayana hoya 
If matt do the deeds he may hecome God. 

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649 WTT IT inrKT 
Nara hara hunara 

Man hat many device*. 

650 fii^w^ ^ iwf5f it^T<¥ (Tukaram) 
Nifidakatse ghara asave Sezari 

A reviler't Aoute thould adjoin ourf. By hia nearness we should 
behave carefully. 

651 Pifiif ^'^K 1IW 'inr 

Nifiddha vaatuvjira avada phara 
Oite hat much liking for a forbidden thing, ' Stolen kisses are 
Bweet ' (English). 

662 ^Ht^ rfhf W^ fllf^^ tii'i 

Nicaci prita za6i valiici bhinta 
The qffeclion of a low person it Hie a wall (ftand. 

653 1|Hi% TlH IWT^ 

Paiitsaiitse pantsa praklira 
There are five different mannert for five tndividualt. 

654 iiHT 5^ Wt Wft^ 1^ 

Fatitsa buddhi ti pancavi^i buddhi 

The intellect at the age of five it what it mil be at twenti/-fiBe. 
"The childhood shows the man, as the morning; shows the day' 


655 »IHT 5^ IT^t^^ 

Pantsa mukhi paramesvara 
God it ill the mouths of five. Vox populi vox Dei. 613. 

656 HIMI^r ^TT IflT Tf11I% ^fZWt 

Papatsa gbada bharala mbaoaje phutato 

When tin's pitcher it full it breaks. 526. 

657 mi^i% vr irraf^Tire ^rfur 
Papyatee dhana praya^itasa arpana 

The Kealthof a tinner is an offering {to make) atonemeTit. 



658 "Jli^ ^fW 'fV[ TT3^ ^ 1% 

Potatse dyave pana pathatse deii uaye 
We should give up our child hut not a refugee. Genesk xix. 8. 

659 JiBsfTi frnnRT ftatft 

Prakriti titakya vikriti 
?Iiwtf are tw man^ defectf as there are temperamentt. 

660 nn^lf^ 

Pratyak^a te khare 
What we tee ig true. 'Seeing is believing:* (Eogliah). Another 
form of this is Tratyakgam p-amana nako (No proof is needed for 
what we see). 

661 i¥TT Ul^ V^^n^ 

Phara zhale hasu ale 

When it became excessive we began to laugh, 

662 irniHt ^TV! wn^ fT"T 
BataiicI varakata kamUci barakata 

Much talking interferes with work. 

663 1'<*l'£|l Tit 4Mfl ■I*lfl1 

Bhadabhadya to kapati nasato 
An open talker it not generally deceitful, ' Gre&t barkers are not 
biters' (Scotch). 

664 Mj'fllll'^' ntt V&a 

BhS&danatse tonda kale 
The face of quarrelling thould be black, i.e. It should not be seen 

66B <{i'fm'i)ii ir\wt 'VT^ 

Bhandanapek^a abola bara 
Jfot'to-be-on-tpeaking-termt it better than quarrelling, 

666 >r:w fm ^ 

Marana hakka ahe 
Death it our right. 



667 ftn ?t^ ^^ ^ ^ Ttt ^^ 

Mitn boya vyaya tara na hoi k^ya 
Spend spaHngly and you leill not he impoveri*Aed. 

668 »ft3n^ 'it^ f^?T 
Mothyaci mothi iccha 

A great man hat great desires. 

669 ^imsiim *3iaoVn ^t^ vfk 
Mhat3,ry9,la kahtbalihta gbaluna nyave 

Carry an old man with you in a sack. Several stories are told ia 
which educated young men start upon some enterprise and after 
much persaasion allow an old man to accompany them. In one 
well-known etoiy an old man consents to be tied np in a sack 
in order that their pride may not be wounded through his being 
ween with them. Eventually, of course, the old man's counsel 
extricates them from difficulties and obtains for them success. 

670 ^la 'iHt ^naE9 jfrft 

Yatna zodi alasa modi 

Effort adds, idleness breaks. 

671 ?t^ *fTflT 'STTTT T fT^ 
Yeva vhava zava na vhava 

One should be a comer not a goer. 

672 T^TTT TraW ^tSJTT^ TBftWTWT %^BT^ WT^ ^nftpit 
Eadata rauta ghodyavara basavila tara melyaci 

khabara anito 
If a mournful man be put on a Aorse he will bring news of death. 
Or the last part, may be ' How can he ride, or how can he shoot an 

673 Ty^ ^n^ 'WMmra fl'jftq ^n^ ^^ttw 

Baga kbai apanasa saiito^ kbai dusarvasa 

Anger consumes ourselves, pleasantness consumes others. People are 
jealous of a happy man. 

Digitized ByGOOgle 


674 ^raiT ^1% ^ T# wnrV ^^ ^rit fT% 
Raza bole dala hale kaji bole dadhi hale 

When, the king gpeaki the army movei, token the kaji {judge) tpeaii 
Ait beard move». 

675 ■^inn ^Tff IT* TrfH 

Rajya a&tl naraka prS>pti 
Hdlfollovi» at the end (fa reign, i.e. It will be the bang's lot. 

676 ^n^^TT^^^ 
Lade lade kele vede 

Pelting, petting, made Aim an idiot. 

677 Wt* TUftl TJrtt 
Loka ani oka 

People and vomit. Intolembly disgustitig is the niQltitude. 

678 ^rffll% S^fl flr*%^ "t^r 

Yatikade medhlsa vafikadetsa nema 
There it a crooked law for a civoked prop. Crooked actions require 
crooked expedients. 

679 ftirV f^vn ft^" VPt 
Vi^i vidya tisi dhana 

M twentg, knowledge; at thirty, wealth. 

680 ^^iMi'P^i Virion ^TT 
Vedantyapek^a dhadantya bara 

Perianal experience i» better to follow than the geriptures. ' Practice 
is better thaa precept.' DhMdnta is an arbitrary formation to 
rhyme with and oppose veddhta. 

681 ^TT finwT OTm 
Yyapa titaka santapa 

The more bother the -more anger. 

682 irfHTt^wfw 
oakti tethe bhakti 

There ie attachment where there w ttrength. 



683 ijarc ^Vf% ^ns ^raw ipi 

Saiiibhara Sahane pana akkala eka 
A hundred wite men but their wnAom U tie wUdom of one. 

Sahaayatea vhave tsakara pana murkhstsa hou 
naye dhani 

Be tervant to a wite man but do not he matter to afoul. 

685 TTfT^rre n* TTJi ^nftr ^^rre wt^ tt^ 

Sahanyasa eka bata aui murkhasa sati rata 
A word to the wise and all night to the fool. Verbum eat aapienti. 

686 ^^riSo it^n^s 5jain, fwris 

Sesale Resale ^ezara pisale 
Afuriout man becomet obnoxioue to hit neighbour. 

687 vH^jni'^ 1^ 1^ ^ ?npTrft 1^ "Rl WT'wt ^ fn^ 

Srimantatse zalii naye gbara tarunaci maru naye 
bayako va vriddhStsa maru naye putra 

A rich man's home »hould not be burned, a young man's wife thoiUd 
not die and an old man's ton »hould not die. 

688 fl^np ^rra M^«lfl ^jt ^Kt wra fSifijir ttI 

Sajana zaya ghokita rahe tsora zaya niScinta rShe 
If a friend take it he murmtiri, if a thief take it he keeps quiet. 

689 "wti ^rtr flrt mqniHi :^%^ 
Sadaka damela k£ tsalariara damela 

Will the road be tired, or the walker ? 

690 ii^yc iicinm^n Tnun ttiT 

Sattepudhe ^ihanapana tsalata nahl 
Witdom prevails nothing against power. 'Might is right' 

691 V^ Jft WTO JfftTff ^ 

Sada mare tyasa kona rade 
Who will weep for one who dies often ? 



692 «1|^*fV%^4t 

Saifa^aya mhanaje tsuki 
A dottht amountt to a miHake. 

Savakaracya uravaruna zave sarakaracya pftthima- 
guna zave 
Walk boldly in front of a erediior, walk behind lie ffopemment. Do 
not owe anything : obey the law humbly. 

694 ¥if»rt^in^ liniT Trer *f?WR wtwt fliJln tt^ 

Savitribai bhiksa vadha mhatalyane koni vadhita 
You will not get alms merely by saying ' SdvUribdi ! please give me 

695 g^rfSf 5^0^ ^v, ^:^rf'f ^nrwr ^^ 

Sukhane punyataa k^aya duhkhane papatsa k^ya 
Merit, diminishes by happiness, sin hy pain, 

696 ^ ^i|^ 7ft ^^^TT ^ TIT^ Tit ^ 

Soi dhariJa to soyarS varma pahila to vain 
He who falls in with one's habits is a relative, he who notices one's 
failings is an enemy. 

697 f^mr 3^ ^nit T^ ^(v^ qiTrit '^ 'rir 

Hasata paru^a radati randa yac! karavi sadil sanda 
A jesting man and a murmuring woman must be alieays avoided. 

698 KTft WTK g?g ^ '^^ ^ TTf^i! 

Hani labha mrityu hi sanguna yeta nahita 
Loss, gain, and death come without giving notice. 

699 t|<)4IT4.9 ?n mff 

K^ame^arakhe tapa nahi 
There ia no austerity like forgiveness. Or, the word bkaiana 
(adornment) is naed for ' ansterity.' 




Agodara kh^a maga tonda dbuila 
Hejirgt eat* and then cleant Ms mouth. This woald be reversiDg 
a rule which ia kept strictly by all classee. 

701 IWt^ gfiit im ifil 
Agodara bhukti maga bhakti 

Firttfood (ken. worgMp. A man's first care is for his Btomach. 

702 ^nxz ^rT%' wtnirnT flrrlf 

AcSta khane masananta zane 

To eat exce»»ively it to go to the burning-ground. 

703 irai^ vTiirtW «?raw*(l5 

Athara dbanjantBe kodabole 

A fried cake of eighteen different grains. 

704 ^rawwt %w^ «rnir ^nftr fl^ii^'i*n urrft ^fi 

AdakyacI keli vana ani lopacyaci zhali ghSna 
The^ spent a penny too little and spoilt the pickle. The first word 
may be mtlhdct (they put too little salt). 

705 inwTwft(^ wpiTPTpiiW vi\vs 

Aiitakalapek^a madhyanhakala katbina 

Mid-da^ it worse than death. It is the time for the Hindu's first 

706 irfit #f«I3BT at <if*15s!li ^THI ^Tf3 THTOt t*!^ T^ 
Ati Bovala to ovalya khaya dabata bayako nlghuna 


One excessively 'pure ' mil eat when ' impure '; a hot-tempered v>ife 
will run away. Do not trust the one, nor marry the other. 

707 ^miTTI% T!*(1lfl ^Minll ^^RTTW 

Adhanantale radatata eupantale hasatata 

The grain being cleaned {for cooking) laughs {because) the grain 
in the pot cries. Man jeers at aufleriog which he himself will have 

Digitized ByGOOgle 

to bear. The first word may be zatydntale (becanse the grain being 
ground criea). 

708 ihlooqi^ fin ffTTWT 

AndhaJyatsa hata tUtavara 
The blind man^» hand is in the plate. One who obtains Eomethiag 
good without looking for it. The kst word ie sometimes changed 
bat is Tolgar. 

709 viV VR »m ?nnt 

AdhI ananaiii maga tauanaiii 
Mrit food, then etue. ' Food before talk, supper before song ' 

710 ^r\i¥^7R%? 
Adhi deva maga jeva 

Firtt God, then food, i, e. First worship. 

71 1 nw^' 5rt%' ^ fir^g^ ^TPi^ 

ADnachatri jevane va mirapuda magane 
To iave a dinner given you for nothing and to ask for pepper. ' To 
dine upon charity and call out for sauce ' (English). 720, 809, 810, 
1 891. 

712 uw mft iw ?iTft «fl«iH'ai 11^' ^rt 

Anna tari anna man annasarakha nahi vaiii 

¥ooi tave»,food deifroyn, there w no enemy Ukefood. 

713 ^n*<«i inw HUBfl HfW Wfil Hfim^ 'H,!**! 
Annaniaya prana pranamaya ^akti ani ^aktimaya 

Food gives life, life gives itrength, ttrength gives great deeds. 

714 «flI^T Tft^ «JI^ ^TT^ ^ fli.fllO'fl TftW IIT ^ITft 
Annatsa marela khali palil va taravaritsa marela 

vara pahi 
One smitten with food [one who is fed) looks down, one smitten with 
ike sword looks up. The one is humble, the other looks up to know 
why he is beaten. 



Alpa bhuk! to sadH suklii 

A small eater u hapj^. Or, it is qaoted simply ShuH to tukki 
(A hungry man is happy). 

716 ^43l¥ ^T^ ^ ^rai3^ ^ITft ^ 

Avaii kliai tupa sakjJi pah! rupa 
She eat* butter o* going to bed and lookt at her appearauce i» tie 
morning ! Expecting immediate resnlte &om Btrengthening food, &c. 

717 m^ ^i9T ^nt^i ^r^ ^^ZTT 

AvaSI puryS, ani earn ghugarya 
Rich pastry at the new moon (o fast day), and boiled grain {poor 
food) on tkefe»tival. 

Asatila Site tara milatila bhute 
If there be cooked rice ghosts {hungry people) viU assemble. 1028, 
1045, 1046. 

719 11^ ■^irt; ?iT ftSew m^ 

Asela ai tara milela S£U 
iy there be a mother he icill receive cream, 

720 Hdb^ ^rnft ^t^ "Jt^^ TPTft 

Alani kliati ani phodani magati 
She has food vsually without salt even and note asks for sauce. 711, 
809, 810, 1891. 

721 mtiwi iHa^^*, ^ ^<m^ 

Apalja polivara tupa odhanara 
One who kelps himself freely to bniterfor his own bread. 

722 UnWT ^loefll TTTT 'Tlooqi ^mit 'W ^511^1 *li^l 

Amatsa balya bara polya kbato pana anavyS 
Our child can eat twelve loaves {chapdties) but where are they to 
come from ? 

Digitized ByGOOgle 

y. FOOD 93 

723 ^inniT MHT IW^f^ fipCTt 

Amatsa bhata ekadatsa sizato 
ITe boil our rice oniy once. We cannot repeat the story. 

724 ^14-^ ^rf^ Ki*^ ^vn wrra^ 3*1^1 ttW 

Amhi khave atuhi pyave zamakhartsa tumacya nave 

We are to eat and drink, the expense it to ie put down to you ! 
Said in irony by a father ae deBoribing the conduct of a lazy son. 

725 ^nflOf ^^T'O fli^Tft WSIT f wft 
Ahari vyavafaari kad9,pi lajja na dhari 

At a meal or in trade never be baeiful. 

726 «^ir isiflicJol »^ %«i% ftnit 

Utsala patravali mhane jevale kit! 
' Pick up the leaf-plate*' He *ay» ' ffow many have dined? ' Or, 
the first two words may be Uitt kddha (Take away the leavings). 
103. 430. 973. 1076. 

727 ^MKI^WT W(^ ^t'l ^"WJ *M*T«T 
Upasa kela ani dona rupaye pharalala 

Re failed and it cost Aim two rupees for light refrethmentt. These 
are fmits, parched com, sweetmeatB, &c., allowed when fasting. 

728 vqraTnfw m^U ^nfii irrwra^ ^ww 
Upasamage parane ai>i paranyamage upasa 

After afattfeagting and after feasting a fatt. 

729 int Wft ^ IW TT^ 'n% 

Eka man uiide eka man maiide 
One eat* tvbstanttal, and one light, food, 

730 Jf^ ^IPiPinvi IfO fil^n 1T^»! 
£k£ adhan&oe turi Sizata nahlta 

Tar pulee will not be properly cooked by one boiling. One stroke 
of the cane is not enough for some children. 

731 IWT WT^' ^'rtf iwfii w^ "^^Si 

Eka tati jevane ani gbasa mozane 
To eat out of one dieh and to count the wmthfult. Eating together 

Digitized ByGOOgle 


is a sign of friendBhip, but the host ehoald not criticize what one 
eats. 966. 

732 i[^ fipiPT wnrnft <<0^t 
Eka Sitane bhat3x;i pank^ 

Cooked riee can be ietted by one grain. ' A straw bIiowb which way 
the wind blows ' (English), 

733 ijif *)iiwV ^135 finni irflf 
Ethe koQaci dala ^izata nah! 

You cannot get your puUe cooked here. Yoa cannot attun your 
object here. 

734 4441^ 3*^^ 

Kanthakasa gulavani 
One who tubmiit meekly gets gtoeeteiied water, i. e. poor food. ' All 
lay a load on the willing horse ' (English). 

735 »n wtS ^pim ?i3Bif 'wftr ^rrehcH ^niw tt^ "^^ *^ 
Kadu karale tupanta talale Sni sakharefita ghatale 

tan kadu te kadutsa 

The vegetable karale ie to Utter that although fried in butter and 
mixed mth tugar it remain* bitter. Some people have this kind of 

736 ^ftN %^ 1351 ^nftr ^X^M ft'O* ^35T 
Kaninga geli tala, ani b^tika nitika dala 

No grain in the ttore-pot and 'Grind it gatall and well.' The 
husband calls ont to the wife to grind the grain fine although they 
have none, with the object of appearing well to others. 

737 m^ WT^n finrra ^ wi^v 

Kaijya khaiina rai^asa tupa lavane 
Eating broken grain and applying Inciter to tie moustache. To pinch 
one's food at home in order to cut a dash in company. 

Kanhato kunthato malidyjlla utkato 
Me moafu and groana hut gets upfatt enough Jor food. 

gmzeJ By Google 

y. FOOD 95 

739 VriVTVT ftfWIT 

Kaiidyala bismilla 
. Bi»mUld to an onion. Mohamniadans use the word bumilld (to 
God be praise) as e. g. before s meal or before killing an animal. 

Kamapurata mama t3.k3.purati ajlbai 
' Uncle ' at long at he can be of u«e to ns, ' Awit ' at lorig as there is 

741 Jdft^lT ftlH "f&Wl K W T^ TWT 
Kulidana boyata manda te ka radeta raiida 

If pastry could be made from coarse grain v>hy wovid the wife cry ? 

742 "^ »rriY Ji^^t t» ^rtif tt^' ?ra^ 'fra 

Kele uahi tavavara zada khalle nahi tavavara goda 
A Kori appears hard till we have tried it, attdfood appears sweet till 
we have tatted it. 

743 «if<£mT "f&wi flt^JT ^rnrr 

Koiidyatea manda kariina khava 
Make branjtaitri/ and eat it. Fancy it is good. 

744 ^tW *ll*|f! TJtWT "re^ 

Koni teakhuiia randhita nasato 
No one tastes and then cookt. He cooks first and then tastes. 

745 ^7l,«l 7TT gillTV 1T^ TTK BUTlft 
Khaina tara tupasi nahi tara upai5l 

If I eat I will eat with butter, otherwise I will fast. My own 
, terms or none. By a play on the words it may mean ' If I eat 
I will eat with you,' &c. 

746 ^ntvnrt^ 

Khal]a tara piila 
He who eats will drink. One necpssarily goes with the other. 
No excess is implied. The last word may be vdAila (will cany the 
burden). 1835. 



Khati zane to pacavu za^e 
He who inowi kow to eat iitoteg kow to digett. Applied to 
bribery, &e- 

748 ?n^ ^i% fir^ft^ ^inf 
Khane thode micamica bahuta 

lAttle food, much noiee, i.e. noise made bj the moath while 

749 ^rnif ^rnit ^w 'Wrr ^irftr fli*4Y ^^ wrnff 
Khata khata janma gela ani vankadi phale kasaci 

He has been eating it all his life and (axki) ' IT^t it the crooked- 
thaped fruit ? ' A dniplbtOD. 

750 ^rr^ ^ JTT TTV ^ 
Khada ahe tara ladlia ahe 

If he hot food he has strength. Or it is aometimes Khdda taH 
latha (As the food so the kick). 

751 M i mn fl mm ift iffprre jtit wri^ 

Khayapyayasa ml ladhajasa kubada bhai 

/ am the man for eating and drinking hut for jighting here is my 
humpbacked brother. 

752 ^TTTre vrrtw ffurraro ^^ra^ 

Khavasa agadabaiiiba mhanayasa mukhastarhba 

So hlwAed from, eating he cannot talk. 

753 ^nS ^ra Vf¥ WI?I TT^' 
Khalle anna an^ lagata nahi 

The food eaten does not strengthen the body. Applied e. g. in ease 
of a cmel master or onkind husband. 

754 ^TFwra yTfl^ q"ra?f 

Kballyasa khavese vatate 
We Uke to eat food we have eaten before. 


y. FOOD 


Khavayaaa adbl nizavajasa madhi kamSsa kadhl- 
To eat b^ore otheri, to deep between lokilet, sometimes to work. 

756 ^rft" Tnfl^ fiwT ^r^ ^nftW 

Khave zatitee kiihva khave hatitse 
Eat with gouT own ca»te or el»e what you have gourtehee bought. 

Khuba khaja vala tara hotila mothe gala 
Eat plenty of bean* and your cheei» will be fat. 

Gazara parakhya 
Ajvdgei^ carrot* I Aa ignoramus. 

759 arwrr^ ^rt'ft ^ 'snfH^ firn 

Gazaraci tsori va pha^inci fiiksa 
To he hanged for stealing a carrot. 

760 m^i^H^ gaoT Tiiftr ftnTm^ ^tz 

Gazaraiici tula ani TimSDact vflta 
The body's weight of carrots and an easy flight to heaven. The firet 
should be gold, as e. g. the custom in Travancore. High recompense 
for a trifling serTice. 

761 an^ ^^fl ^rft 4*,<BKI 
Gadage dhuiina kadhi karanara 

One who makes a dish of curds vith the rinsings of his earthen 
vessel. A miser. 

762 IITWTTT VTalfl"^ WMM^ 'ft'tft 
Gadhavacya pathivara sakhareci goni 

A sack of sugar on a donkey's back. A fool carries & load which 
does not benefit him. 

763 ^o ^T?l% fl% ^t¥ 

Gula ghatale tase goda 
As you add sugar so it becomes sweet. 


Digitized ByGOOgle 


Gala nahl pana gula^i vatsa tara pahije 
Tou do not give me tugar but gou might give me tweet worda, 

765 ^TW lyft ^IT jdbiqf^ 
GhaJa pan! kara gulavanl 

Put water wUh it, make it lugar and water. 

766 ^IWfOTlWaftf 

Ghi gele thamane gele 
Tke butter i« gone and the butter-bottle i» gone. Principal sod 
interest both gone. The first word may be tupa, with the same 
meaning. The proTerb is also quoted in a negative form- 

767 i(i*<, ^rra '^Km ii*< ^rra fi*"0 

Tsakara khaji'a tsurama thakara khaya tliikaii 
The tervant eat* tweetmeat, the matter eati a cheap curry. 8o8. 

768 ^Tialf TTff <W ^^ TT 1^ 

Tsakhale nahi pana dekhale tara aaela 
/ mag not have tatted it but I have probably seen it. Unwilling to 
appear ignorant. 

769 f«i4i«n ^MiO ^rri 1^ ^mCV 

Cikani supan khau naye dupari 
Do not eat boiled betel-nut at mid-d<y. 

770 q^T<4ii^ ^tS mt ntft ijuni ^^mf ^^ irw 
Janmaupara kfaalle pana ani thunkata tbuiikata 

gela prapa 

He ate ietel-leaf for the first time and wat almost dead with spitting. 

771 ftri% ^prai frrt^ ^i^ ^^ 

Jikade ghugarya tikade udeva udeva 
Where there it boiled grain the people shout (to the goddess) ' Arise ! 
awake I' Beferring to the custom of freely distribnting food at 
some fairs, Hence^ people who are profited will give praise. 

Digitized ByGOOgle 

y. FOOD 


772 ft|% ^lf¥ Vm fiftf ^iS TPI 

Jitae ghari taka titse varate naka 
iSAe who has buttermilk puts her no»e in the air. FosseBsioiiB 
make prond. 

773 sifSf 5^ ^rrtft ^ Tre ^rrft wra 

Jethe khira khalll tethe rakha khavl kaya 
WAere I have eaten custard shall I there eat a*hes ? 

774 3rt% 'Wf^ fffV' tNV %'!% 

Jevale ^1 h3,ti pay! devale 
Th^ have eaten to the full and their hands and feel are listless. 
Opulence causes sloth. 

775 «|qi«4i<4i ^^ gn «nf¥ >WT 
JevayaJa tsaJa bhuka nahi mala 

' Come to dinner :' ' I am not Aunffry.' One in anger makes 
a &lse excuse. 

776 %aft ^ '%3B ?l«ff ^Itt TraTT^^BB 

Jethrba yete vela temvba bote gazaratee kela 
When the time comes even a carrot is a» good as a plantain. In 
liard times things of little worth are appreciated. Or, simply Tei 
vele khai kele (He who comes at the proper time will eat plantains). 

777 ift jabl*! JHTTt *H*SI ft'l *S11«T 

Zo gulane marato tyala viea ka^la 

Why give poison to him who diet from treacle.^ 

778 auT^ ^rrit iftaSt WT^ q|4iqiq1 ziait 
Jyaci kbavi poii tyacT vazavavi tali 

Clap in praise of him whose bread you eat, ' Of whom yon eat 
Bait him land and exalt ' (Englieh). Another form of the proverb 
is Jydci ihdvi bkakarl tydci kardvi itdkari (Be a servant to him 
whose bread yon eat). 

779 ^wHiinlT^TT 
Zhute bbande ardba labha 

Leavings are half satisfying. 



780 Z^>TT:^T#t^ 

Tara bhara damadivara 
A meal for a farthing ! 

781 TnCT DHIdb ftnffW Vl^li ^ %TR 

T^a agale lihave ghasa une jevfive 
Write a nxhfvl more, eat a mouthful leit. 

782 TT3o Ttit ^w wnr ^fVzt 
pala roti saba b9.ta klioti 

{Give me) jmhe and bread, evert/thing the it worthlets. 

783 «T»n:% ^l35 ^ ^Tft^ ifts 
Poiigaratee avale va aagaratse mitha 

The myrobalan of the hill and ealt of the tea. Botli iax spait and 
Dot likely to meet, bat they do bo when picIcleB are made. 3. 

784 WT^'XTITlfV'?*^ 

Taka te taka dudba te dQdha 
Suttermilh it bttttermili, milk it milk. 

785 ?rni 11^ iTwt ^T TniV Ipft 
Taka na^I bhajl gbara na^i ^ji 

Buttermilk ipoilt vegetablee, the neighbour (f.) tpoilt out houee. 

786 ?iraiT ^vr^ f^raTTT ?1|.w 

Taka dudhatsS. nivad^ hoila 
It Kill he decided whether it it milk or buttermilk. Applied to 
u quarrel. 

787 flifliiyOi TTTraur 

Tafcapurate ramayana 
[Topubli^y read) the Sdmdya^a in order to obtain butl-ermilk. 

Takala zauna gadage lapavine 

.'■'.fa go for buttermilk and to hide the jug. One who wants to 
make a request but is bIow to come to the point. 

Digitized ByGOOgle 

V. FOOD loi 

789 imnwT ^teewT Ht j^wn ^Jj^EW^ 
Tak&l^ polaJli to dudhali, polelatsa 

If abuted whm heggmg huttermtlk he certainly will be if he aei for 

790 ITTVT^ ^ ^TT^I ^ 
Takasa tura lagii na dene 

Not to allow the chum to touch the huttermUk. To do a work 

791 ni'JlVT flT^TOTWt' T^t ^ ■'BTI^ ff^ WT^W iflT«T*H 

Tadicya zhadaJchall zari dudha pjale tari taditsa 
pyalyatsa samfiaya yeto 
^you drink milk beneath a toddy tree people vnU guspect that you 
drank toddy. 

792 1fi^36 Rl*l% MIWT (siflMI 

Taridula jivase pahuna jivasS 
/ love my rice, I love my guett, 

793 WT mff?ft A14^ia 4m 91141 

Ta mhanata takabhata samazava 
Saying 'ri' we understand 'rice and buttermilk.' 'A straw will 
ebow wMch way the wind blows' (Englisb). Many similar 
ezpreflsions are in use. 

794 gm% TH^ ^ 'flrSf 
Tupatse Mene u^ kbave 

To eat leaving* with the hope of getting tie fat. 

795 ^ wrer Tt*^ ^ WTflft^nwr vwtr 

Tupa s&khara rodaka va bbajipala dhadaks, 
Sutter and tvgar (yet) lean, v^eiailes (jfet) robust. Tbose wbo 
have rich food are often weak. 

796 ^tw^^iftf rnTf^qra^fin* 

Tela gele tQpa gele haU dhupatane Sle 
Tie oil went, the butter went, tie c^tser was Uf% in the hand. 



A maid-aerruit was sent to buy these two thii^ and took & oenser in which 
to bring them home. Tba censer 1b open at each end and can only contain one 
thing at a tinte. After baying the oil she carried it along to the bntter ahop, 
there taming the censer apaide down (and spilling all the oil) she put the 
butter in the other end. When she reached home she showed the butter, and 
being asked where the oil was, turned up the censer to And it, and of course out 
fell the butter alao I 

797 wi^ 4^fl^ *nan^I*I 
Tyatse bolane bliajipala 

Hi» talking u like vegetable*, i. e. soft and without atrength. 

798 Tii%' '8T?f ^nnfWf viT ^tW Mi'Rrrfl'Bf 

Tbcxie khane lajatitse phara khane phajiUtse 
To eat little i» tavoury, to eat muck is injuriou*. 

799 ^ff ^rra w v^ ^tNi 

Dahi kh5u ka mahi khau 
Shall I eat eurdt or »hall I eat buttermilk ? SbiUy-shaUjing'. 

800 ^^' <amiT^l^ floefll*^ *'^0*' 

Dabi khaDaratse galyakade katearate 
Cvrd» make the eater's throat ache. A man likes a bribe at the 
time bat it will eaoee him trouble afterwarde. 

801 ^Tz fn^ vi^ wm Tnias in^ ift^ ^irar 

Data zhale pam ghala patala zhale pitha ghala 
When thick add water, when thin add flour. 

802 yrroHr ^aET ttW ^ %w 

Duganitaa mula tlna paise hela 
A farthing's Korth of radithea and a penny for carrying them, 

803 ^VRT ^tz ^c^^ ^irfti ^Srtft^ 

DudhS,ts§, gbota ghevavena ani okavena 
A mouthful of milk {Khich) cannot he swailotoed and cannot be 
vomited. Something good we cannot keep and cannot part with. 

804 yin^ ?TWTf ?fT^f»f *)TflflI! TTIflf 
Budhaa tabana takane bbagavata nftbl 

One's thirst for milk cannot be satisfied with buttermilk. 


V. FOOD 103 

805 xvpi wi^WT ift tnm ^yr finit 

Dudhane bhazala to taka phunkuoa pito 
Having burnt kig mouth loitk milk he now blows even on buttermili 
before drinking it. Battermilk is never heated. 'Once bit, twice 
shy' (English). 317. 

806 ^^TWT al^ ^ Wt (Sl^im TTtfWt 
Dudhala geli tethe kante khayala rahiU 

She went for milk but remained to eat thorns. 

807 vjrt ^rrt; fflait; ^nfti lO^ ^rrt; t^^ 

Bhattai khal mithal ani gariba kKai gats&ndi 
A forward man get* sweetmeat to eat, a meeh man gets a j)uei bg the 

808 V^WT flWT TUtlr ^KlTT *<f«^l 
Dhanyala kanya ani tsoralS malida 

To the master boiled grain and to the servant {thief) sweet cake. 

809 \p$T^ 7T35 ^ra^ writ 

DbarmUci dSLja p^fikhaduna ghala 
A gift of pulse, (and the beggar says) ' Clean it before you give it to 
me.' 711, 720, 8iOj 1891. 

810 v^''mftr«n«n 

Dharmatse ani Qna una 
A gift, {and he says ' Qive it to *ae) v>arm' 711, 7ao, 809, 1891. 

811 Tftt >rft^ H^ ^ ^Tt!W 
Dbira dbarila to kbira kballa 

He who is persevering will eat custard. 

812 ^^^^Trarft%flTOft 
Nako nako payalitse tsakho 

'/ don't want it, I don't want it' yet he goes on tasting about 
a gallon/ 



Fahktisa teukala to jeT&vayilsa miikal& 
He mited {kit place) in tke row {at dinner) and iad to go wHkout 

Pakvannatsa ghSsa tyala vighnaci rasa 
Me who ha» good food hat ieapt of d^mtiiet. 

815 ^1^?^ ^fSf 'ww^ wra 'Rt 

Padaratse khave pana nazaratae khau naye 
Satytmr own but do not eat what another gives you. The offering 
made to a superior on a formal visit is called nazar. 

816 >lT*Hfl<, WTW ^ WI1*lln fPT 

Panavara bhata va zaoavyafita hata 
Rice on the leaf-plate and the sacred thread in the hand. To leave 
a good work for a bad. The refereBce is to a Btabman custom. 

817 illf fli aft^ ^T^ ^mrt JTT t^ 
Fahata goda vate kbata mana vite 

JThiie looking he thinks it sweet, while eating the mind loathes it. 

Pukhanaiida ani sukhanaiida 
Plentiful provision mean* happiness, 

819 yi^iTiH *<8n ^^ ^iff 
PuranacI karaiiji kona vaiji 

Who will refuse a pastry puff L e, a good thing. 

820 !j4,i'iqM«t' ^Hlf y4.mivi 
ParaDantali vangi puranaiita 

The brinjals {egg-plant) of the Purana are in the Purdna. 
The story is that a Faranic, or one who publicly reads the PurSjia, was givii^ 
a reading wh«n be had to read a verse forbidding the eating of brinjals in that 
particular month. His wife happened to Iw there and heard the comnuoid read ; 
ao on her way home she did not bnj this partionlar vegetable, although ahe 
knew her husband was passionately fond of them. As she served the dinner ahe 
explained this to her husband, who on hearing it exclaimed 'The brinjals of the 
Par&na are in the Porfina I ' 


y. FOOD 105 

821 ^1^%^ Tnr^ jjjm^t 

Babu jevale pattara pllathe 
Tie wanderer haa dined and hot turned over the leaf-plate. No 
one to care for. 

822 in^T ^w ^irftr <kmji^ ^t'HT 
Babya gela ani daMmyahl gelya 

My child it gone and mg bread is gone. One trouble on the top uf 

823 >f^ qto ^afin: W 

Bharale pota anjira kadti 
Evenfigg are bitter to a full stomach. ' A fnll stomach loathee the 
honeycomb ' (English). 824. 

S24 »n^ S1*W1*I ^ff ^^.^Of 

Bharale bramhanasa dahi karakarate 
Cwda cause discomfort to a Brahman whose stomach is full. 
Satiety. 823. 

825 TraftwT g?i wnrtft 
Bbakarila bhuka l&gali 

The bread is hungry, i.e. Dinner is waiting. 

826 Hl^kO^ ^Ipf ITTt Wtwrra ^35 TTflf 
BbaJcarisa toiida nabi bbS^ndanaBa mula n9,hl 

Bread (chapaii) has no faee, a quarrel hat w> root. The fiirt can 
he broken in any way one likes, the latter can be stirred up in 
a moment. 

827 HTlft ^lt^ flfY ^Tflft 
Bbaji jiva nabl rajl 

Vegetables t one loathes them. 

828 WT7! W^TffT ^ Mlds^ ^f^JBT 
Bbata bhak^Qa va poll dak^ina. 

Bice to eat and cake as a present. The priest shoold receive 
money, not cake. 



829 ITTH W^T^ 1W ^W «^^ 

Bhita sodava pana satha sodu naye 
Leave the cooked rice but do not leave yo»r gueitt. The latter 
shonld be accompanied for eome distance oa their jonmey. 

830 *iiqiMl wrat ^nftr jRTT^TTn' ire 
Bhavaci bhajl Hiii kubhavatsa bhata 

Tegetablet kUA good will (are better than) rice rtith ill vnll, 

831 fj^ifl'i ^vk fltre ^iifti tT'fSr wni 
Bhukela pikale kaya ani hirave kaya 

What doe* hunger care about ripe or unripe ? 

832 ^9 ^IT^ ^ ^Wl VT^ 

Bhukesa konda va zhopesa dhoiida 
A hungry man {will be taliffied with) Iran, a deepg man with a stone. 

833 g?nwr gji wftr ui«ii«l«ir ^t3 

Bbutala bhuta aoi panagylla pitha 
A demon for a demon and flour /or pattry. To cast ont a demon, 
a demon (i. e. generally a beating) is leqaiied. 

834 qji'aTl;^^ 
Bhuka kb&t rukha 

Hunger eatt drg bread. 

836 »rt¥ ii% ^nff g:^T 

Maui mUfide svapai pury& 
In imagination, paltry ; in dream, cake». 

836 lri% *l<(l!I<.(!ft«(l Ifip gWPIT 

Mande karanS,raiiitsa ^embuda pusava 
We ihould wipe the note [conciliate] her who m engagGi in ma/ang 

837 jnTt% mt ^n 
Manatse pana goda 

The hetel-Uaf-roll given with respect it acceptable. It ia a custom 
to give this to guests at the close of an entertainment or of 
a formal visit. 641. 

Digitized ByGOOgle 

V. FOOD 107 

838 n^dl^i^*! W^ TO5^ 
Mithavatsuna sarvatsa alani 

Without talt everything ia tavourlet*. Used e. g. when the chief 
perBon expected in an aasemblj does not come. 

839 iftZ f*l3b*n ^llftr "^ P^BTT 
Mitba milenS ani pitha gilenH 

Cannot get talt and cannot tieaUow jiour. Old age. 

840 ^ ^tftnit miUIT nifdb(n 

Miirkha okito ^hapa gilito 
The fool vomitt, the Kite man twaliow». The first telle all hia 
thoughts, the latter keeps them to himBclf. 

841 iftlTRT TPT llNPWrT ?T?T ^iliT^ lit ^ilt^ ^^^V ^^ 
Molatsa bhata ankhadala hata pbukac! kadh! dha- 

Tuna dtavuDa vadhi 
ina costly rice he hold» back hit hand, but he runt to terve out the 
cheap dith of curds. 

842 Ti%^'in% 

Kande gharl m^iide 
In the proititut^i home pastry. People thrive by bad means. 

843 ^Hf<(441 W^ fTJff TITirr TTW 
K^trandivasa kanda hati ala konda 

Night and day pounding rice and receiving only hntki. 

844 Xrer ^TIT ^lit fl[T«T 
Kandha vadba u^ti kadb^ 

Oook, terve, take away the remnant*. Said by one who complains 
of all the work being laid npon her, 

845 4,144)1^1 *fll(.*ll IWWt'f ^^ 
Bayanacya khftllfl adakyStae dabi 

Jfarthing't worth of curd» to a glutton. The first two words of 
the proverb ' Siivan's grave or homing pit ' ore a synonym for 
a glutton. 

gmzeJ By Google 


846 iraw ?lf^ iFt^iI 

Lavana tethe jivana 
Where i» fait there U life. 

Loka mhanuna kbanara bapa mhanuna kooa denara 

Say you are a ilran^er and you wtU get food, say you are H* father 
and he mil not give to you. Plead humbly. 

848 »reri^BW^n^T^ 

Vadjatae tela vangvavara 

The oil for the cake {he jiute) on the brinjal. Anger excited by 
one object poured out on to another. Vada is made of pulee, groand, 
soaked, spiced and £ried. 

Yarana datani ani bayako atanl 

Pulte by thickening and a toife by wearir^ her»elf out. In this way 
they become acceptable. 

850 TNr#t »rr firart tt^ Trart^ htw^ 

Vankadi na tikadi tari gavaci bhakara 

Crooked or oihenvm it i» the village bread. One of a Mahar'B 
rights, of which there are aaid to be fifty-two, is by tarn to go to 
the houses in his village and collect pieces of bread. 

851 1141 wrar "^^y^ 
Vati tjala pati 

The distributor has the basket. He helps others and has only the 
empty basket left. 

852 qidb4im fTTT HTft TWWI %TT ItIT f^1*I TtfW WTfftl 
Va]akantsa bara ani takat^a dera pbara divasa 

rahata nahita 
A basket of cucvmbers and a pot of buttermilk do not last long. 
Be not elated at a trivial posEesaion. 

Digitized ByGOOgle 

V. FOOD ,j09 

853 fl|db*T^<, ^ V9^ ^WT "Jt^ ''^ '^'^ "^ 136- 

Valakavara sun padali kjmva surivara valuka pa- 
dale tan y^lakatsii na^ 
Whether the knife fall on the cucumber or the eucw^erfall on the 
knife, it m the cucumber that it cut. Conflict between unequale 
always ends in one way. 1364, 

Yistav^zavala tQpa nelyasa vitujate 
If baiter be taken near the jvre it melts, A caution sgunst the 
influence of female aociety. 

855 fiiflftlf^ S[^ ^ ^rara^Wt fil^K^ f^ TTflf 
Sikavileli buddhi va bandhaleli fiidori purata nalil 

Tavght intelligence and tied up provievmi are not eufficieni. The 
flrat ebonld be natural intelli^tice. The word iidori means food 
taken for a journey, which will laet only a few hours. 

856 fint nif ^ lilWt ^ Tpf MK VTW ^T^ 

Size to dhira dharavato nive to dhira dharavata 
Me can be patient while it is boilit^ but he cannot be patient tehile 
it is cooli^. Said by a wife of her buaband who is e^er for his 
mea]. Applied generally. 

857 ftjafe trra ^ara ^jfft tft¥\^ '^tw 

Sile p&ke khak tumhi Imngadise ThSJa 
If you eat stale food you mil become thin at a bangle. Said 
aflectionately by the wife to her husband. 

858 51^ t^iUpWr ^Ilf^ I^RW ftflftWT 
Sera Sizavila ani vistava vizhavila 

To boil his own food and to put out the fire. 

859 ?r^W^ ?rtl tl^rft ^91^ 
Sarakaratse tela padaraitta gbyave 

Receive tn your lap the oil given by government. Accept the 
honours of the great at whatever cost to yourself. The first woi-d 
may be divdnatse (prime- minister's). 

Digitized ByGOOgle 


860 ^TOTT ^rtlW 7TT ^^^ ^i^ 

Sakhara khaila tara dbekam deila 
If he eat tvgar he vnUgive a helch. 
8G1 ^T^ "^T^ ^n'ra^ ^Ilf^ tfTT^Hlf ilMrfV 

SSrI ratra zagall ani fiengavaiigi randhall 
8Ae kept up all night and cooked only beatia. Small result for 
much trouble. 

862 gflTTT TT^ O-tii inn 

Sukhatsa raza rodaga taza 

A Hag must be happy; wheaten bread must be fresh. 

863 gaSi g?! ^Bt^JSo^re TTflfV 
Suzale bhuta kodabulyasa raji 

A hungry devil Kill accept a biscuit. The first vord maj he 
bhvkele and means the same. 

864 fTl fifflj^ ItgZ ^rra ?ff^ ITlfl 5f^W ^R 

Hada tikade Seihputa zada toiida pahtina jevana 
The tail is thick where there i* lone : serve food according to the 
appearance of your guest. 

865 ?nPf *nwT %9r m<fli 
Hati bhala jeu ghala 

A spear in hand: ' Give me food.' Something forced from us hy 
an enemy. 


866 ^-fi^n^' ftwnft' 5:^ iRifti ^^ ^n 
Adatsanitse tbikani duhkha ani zavai vaidya 

An enUiarrassing disorder and a son-in-law as a doctor. 879. 

867 ireaCT ^odtit^T 'Trarit 
Andhaja ahdhalyatsa vatadi 

The blind as leader of the bUnd. 

Digitized ByGOOgle 


868 ^TjaBT ^t«r ^Iras wnni tt^ 
Andhala. dona dole magata nahi 

A bUnd man doe* not ati for two eges. Or, in another form 
Aitdhalyald ekat»a dola pure (One eye is enough for a blind man). 

869 ^^SCT mflT ^1^ ftT iftTT Wiy 
AndKala pahata catida hoya motha anaiida 

Je*, a hlwd man would be glad to tee the moon I 

AAdhalS mail reda khai 
A blind man kneadi dough, a buffalo eat» it. Or, in another 
form Andhale dalate Autre plfia Mate (The blind woman grinds and 
a d<^ eats the flour), 

Andhala saiige go^tl bahira gad! piti 
TAe blind man it merely telling a itory, tie deaf man urges on tie 
eart. Misunderstanding. Expressed also as follows : AOdAalgacyd 
manl tomavdra bahira mhanaio mdzhi bdt/ako garaikdra (The blind 
man is talking about Monday, the deaf man answers 'My wife 
pregnant, did you say 7 '). 917. 

872 lNa€t TWTRIT alwy H\*\K "*1l*l ^^ Wft 

AadbaJl panyaJa gel! ghagara phoduna ghari all 
The Hind woman -ment to fetch water and brought home a broken 

873 ^RliloEitrKt W^ jm^ 

Aiidhalyaci dhava kudaparyanta 

The blind man'* run extendi to the wall. Ne sutor ultra crepidam. 
398, 1438. 

874 ^l^ooETTIT ^WHT TPIT 
Aiidhalj§nta kana r3>za 

A one-eged man ia king among the blind. ' In a country of blind 
people the one-eyed man is king' (Spanish). 91, 115, 



875 <V>4ooC|T<I^' 1T^ WtfJETigif ^HPI 

Andbalyapudbe natsa babii-j&padhe gayana 
Dancing to a blind man, tinging to a deaf man. A Bimilar proverb 
is Ahdhalgdpndhe Idvild diva dini bahirt/dpudhe gdile gita (A lamp was 
lit for the blind man and a song sung for the deaf man). 

876 ^raSoITT irfftBrWt it^ 
Andhalya bahirjaci gatlia 

Tke meeting of a blind man and a deaf man. Neither understands 
the other. 

877 liVo5<n^ VI^IV ^t^ ?wm! 
Andhajyasa amafitrana doghe yetata 

Invite a blind man, both come, i. e. He and his leader come. 

878 ^T^^ ^a V^ocflT^ fHi\ 
Aphuci ghuti aiidhalyac! mitlil 

An opium pill it Hie a blind man't embrace. The grip of both is 

879 ^ra^w fa<ir^TMi wr^ ^^ ^i^wit ^ fii^w 
Avaghada thikanatsa ghava na d^khavatfl na mira- 


A wound in a difficult place cannot be t&otctt or paraded. Applied 
to a ' skeleton in the cupboard.' b66. 

880 ^inrtft^ 1% KNIQ'141 ftW 

Apalltaa nakhe ^papasa vikhe 
To poiton ourielvet {bjf tcratchtng) mth our own nailt. Many 
believe the nails to be poisonous. E. g. among Farsees the cuttings 
of the nails are always thrown outside the house. 

881 ■^ipnif "srefe IT T^f'f 5^ran^ ^E 7T^ ^vfif 

Apale khu]e tara radSve duaaryatse khule tara 

JlftAe idiot be of ov,r family we cry, if of another' t we laugk. 548. 

882 ItWt ^TT'T *?^1 <ft*^ WPI 

All kbaza mhaniiDa sodali laza 
The itch came and he lott all thame. 



883 ^' BTW ^5jWT ^Wf% W^ win itooEITVT 

Une zapate khunela ani andliale zapate dolyala 

■ A deformed man caret about a sign and a blind man, carei about ki» 
eye». The first is sensitive about his deformity and blind people 
are oaid to be careful not to burt their eyes. 

Ek&tsS, roga aui avaghyantea bhoga 
Only one i» ill but all (in the hoa»e)feel it. 

885 flrtzT Jn^wT irazT wn 
Eanta modala nayata zhala 

Where a thorn pricked ringtBorm came. An importRut thing may 
often be traced to a trivial matter. 

Kana kaipati va aiidhala hikamati 
One who t^iatt i» miichievout and a blind man it cunning. 5S0, 

887 vt^Isd fii^*«i4i ^ PWas f^^ffi 
KSvila zhalelyaaa sarva piva4e disate 

Everi/thing appeart yeUovi to one tcio iai Jaundice. 'All looks 
yellow to the jaundiced eye' (Pope). 

888 9«fiinr^^ 

Eudi pS,huna padi 
Give fie powder (medicine) according to a man't ttrength. Applied 
to ponishment. 

889 aftlf V(^ iffldflT 
Kvacita kani pativrata 

A tquinii^ wife is »^om faithful. 580, 886, 1 823. 

890 ^R;$nrT WTTW W^^W 

Ebarazela bb&ndavala ka,Ddavala 

Scratching it the came of the itch. 891. 

Digitized ByGOOgle 


891 iaiQi^<i mwT ^ira%' 

KbazayuDa avadhana anane 

To eaute a tumour by Kraiciinff. The second word may be 
kiariiza (itch), 890. 

892 ^7%' <awiaT?,% ^ 5««f <if|«mn,% 

Khane khatiyasirakhe va dukhaae pahilyasan^be 
To eat much and ike iUnett to remain a* before. 

893 ^T^rO^TO 
Kbfida bar! vyadba 

Food ke^ off ticknets, 

894 ^TV ^ ^nf^ ^ 1T<t 

Garaza saro ani vaidya maro 
When the need it ended, then, a fig for the doctor, 918. 

895 W^Ni'f ^fif ^tZTHftTft flt4lW ^tW ^ilMMMf^Ili 

GarlbS^ne kb&lle potakarit§ mothyane kballe ausar 
The poor taan eate to fill hie atatnaeh, the rich man for tiudicai 

Gala kapala gela kbokaUi 
Se cut hit throat and lott hit cough / ' The remedy worse than 
the disease ' (English). 902. 

897 jast^ vm ^<nH*i ^irRr 3*15% <ai*ii% 

Galatse patbya kar^yStse ani gulagule kbS>yatse 
The doctor farbidt tugar hut he eate eugar eaket ! A stickler for 
theories who evades them in practice. 

898 %MiaeiV> irr^ ^ifti ^iJiV"fl ^nr 

JepalacI mStrS Uni vaikuntbinci y&tra 
To take a jntiyative ^ jepal it to go on a pilgrimage to paradise. 
The proverb may be^n murMa vatdydci mdtrd (To take a foolish 
doctor's pills). 

Digitized ByGOOgle 


899 wnii vni *il%« ni^T looiiiii f^t 

Jjatsa hs.ta modela tyacyH galySiita padela 
One wAo hreaki kU arm mnst carry it in a iting. 

900 ^T^ iJtZ 4^*» if\ ^f^ WT'rtl 
Jyatse pota dukhela to oibva magela 

He mil a*k for peppermint (omvd-»eed) viko hat the ttomaekaehe. 

901 'tl'^KKI ^^tf ^ fijflVW ^ft^^il 

Pongarisa dukhane va giibpiiita ausadha 
To give a theilfut of medicine to a nek mountain. An insi^ificant 

902 ^IfiE ^fnt% lilTdB f^ 1JT% 

Pole kadbale kapala halake zhale 
^0 tooi out hi* eye» and hit headache wat relieved ! 896. 

903 ^^9b ^z% w^ ff^tw ^int ^nfV 

pole phutale tari hiSoba budata nahi 
Although a man lote hit tight, hit deift remain. 

TaJavyacI aga mastakasa gell 
The heat front the lolet of the feet went to the head. To be filled 
with rage. 

905 ndb^iu ift'tft vif^ "rtre ^ar€\ 

Talavjasa loni aiii netrasa thandi 
To co(A the eyei hy applying butter to the lolet of the feet. The 
great are benefited \>j care expended on inferiors. 

906 it\ ^irtvnwitf Ttw^ft 

To au^hllpram3jie bolato 
Me tpeakt Uke a medicine. 

907 ^Vf^ 1^ Tltftr TTIPTT JW^ 

Thoratse dukhane ani manabhara kuAthane 
A great man't ticknett and a hundredtoeight ^moaning. 
1 2 



908 5:^ xmnr wr ^t^ 
Duhkha pahuna daga dyava 

Brand (the place) according to the pain. A common remedy. 
Lite it is Buhkhdvara dagangd (Brandings on the top of pain). One 
trouble on another. 

909 ^m^ ^11% af^*,Ifl*, fltt^ H\%K y^lflf. 

Dukhane ale zoravara kSnda bhakara urSvara 
When a »evere Ulnett come» eat bread and onion. A knnbi remedy. 
The last phrase is sometimes path^ gele ierdvara (One's diet is 
restricted by the pound). 

910 H^' ^fe ffft qmr wtz 
Dukhate pota mhane kavada lota 

/ am in pain and you tell me to shui the door. 

911 f:^Tihff^ 
Duhkhaaiitl vaidya 

In consequence of Hckneii the doctor. Applied to a visit which is 
not made without a special object. 

912 Trai ^rnrfW^ Tirftr Tflre Tf*^ 

Naka khazavile ani nakate varamale 

He scratched his note and the noteless man was annoyed. 913. 

913 wm "fiff v^ ■^irftr Jiy^^ ^it* 

Naka nahi dhada aai tapakira odha 

He has no nose and [the other says) ' Will gou take snuff f 91a. 

914 m\i,i^ ^ft^^^ iiifqi WTwtet^ *)i'i?r ^n% 
Poratse pora gele ani katabolatse magane ale 

The child is dead, and now they ask me to pay /or medicine. This 
medicine (idtabofa) is given at the time of confinements to produce 
milk. 924. 

Pretatsa bhara prithvlla hoto 
A corpse becomes a burden to the earth. It must be disposed of 



916 l}d41 4\dol Vl^doPi «T^T^ 

Phutaka dola kazajane sazara 
A defofmei ^e is heavtified by lamp-black. 

Bahire aike tere ani acarata mage sambHre 
The deafmoman uvderttandt mld-caUadiitm and the joker u a»ii«g 
for mace. 871. 

918 >it^ T(WT ^TJit n<Bat %v ftraewt 5^ 

Bhoga ala earata mhanaje vaidya milato purata 
W^en the dUeme it panHng off you find a good doctor. Another 
form is Bhoga pitfe d^t vaidya bhete (When the disease abates you 
meet a doctor). 894. 

919 5<jt WTT^ fTii TT 'rf^ 
Muki marali haka na boiiiba 

If a dumb woman ie beaten the doei not call out nor teream. One 
under an obligation to another cannot complain. 

920 iilftw ^TO 7TT ^(I'ftt ^ 

Yetila vahga taia phedatila paDga 
If tkinr-tpott come our wantt will he supplied. If discolooration 
of the ekin, ca: moles, or other such marks come on both cheeks they 
are a good omen. 

, 921 0^^ w?; f'nwt'i ^^ ^ 'O' 

Eogatse gfaara nirudyoga mritjutee ghara toga 
Idleness is the home of disease ; disease is the home of death. 

922 tV^ ^vf^ ^JNv «i1't*n iren^ gr 

BrOgl vaidyatse au^ha modakya ^tratee ytiddba 
The medicine of a doctor who it ill and fighting leith broken leeapont. 
Both are nseless. 

Bogyala kupathyaci t83da 
A sick man has a longing for forbidden food. 



924 qj^H 4|fl^'^dei qillTVT 

Vaiizhesa katabola kaSal& 
What doei a barren woman want with kdlabola ? 914. 

925 HmK^t^C ^<1I ftll^fl 11% 

Vinaranicya vedana vmSnna zane 
The UrtK-giver inowe the pain of birth~giving. 

926 ft^ft^wrrS 
Vi^ane vi^a utarate 

Poiton counteracts jtoiton. ' Lite cores like.' A heavy crime 
must have heavy poniahmeiit. 

VaidyacI pore galaguiidane meli 
Tie doctor's chUdren died from tnumjn! 

928 %^^ fliiW TTTftr flarmt^ g'iSf qfurrvi wwi! ^ttV 

Yaidyatse vatale ani sanyaSatse muJtdale konasa 
samazata nahi 

No one wnderttandg the doctor's powders nor the sanydi^i shaving- 

iniliatiow ceremony. 

929 ^^TTt inr^ "n^ 

Vaidyanaiii Saradi mata 
Sdrada {October-Novemier) is the mother fff the doctors. An 
nDhealthy season, comin|f after the rains, in which doctore thrive. 

930 Irt^f "¥ '•I^ ^T^n^ 
Sekane be aidha vaidya She 

Fomentation is half a doctor. 

931 Htli,\ ^\ji\ f^^VnvSt^ TTH 
Satara suini vinaranitsa na^ 

Seventeen nidwives and the Iging-tn woman is injured. ' Too maay 
cooks spoil the broth ' (English). It is also quoted Eia bdlantina 
dni bard suini (One lying-in woman and twelve midwives). 

Digitized ByGOOgle 


932 ^ibrr^ lerrtwT ^tr 

Suntbivatsuna khokala gela 
The cough has gone without ginger . 

933 ^WmWT ^JNv ^T|Y 
Svabhavala ausadha nahl 

There i* *o medicine for one'» character. 

934 tf?^ ^T^ ^(T^ ail<l(fcdb-«)1 %>« ^imifll 
Hirada khava ani zayaphalatsa kaipha zan&va 

Eat myrobalan, and nutmeg will check itt effect. The first i 


Anganavaruna gharaci kala 
The itate of the house is known hy the ground in front of it. 

936 "in^iv Twi ^Pi mnrft 

Antbaruna pahuQa paja pasar&ve 
Stretch your legs according to your bedding. Also in Eng-lish. 

937 Vnnt^QT 1131136 ^'WT 

Apalapotya gaiigala upatja 
A teljisK man will »teal the large copper pot. 

938 nrffgji f'Ri^ ^fii >iti||i)ifl v^ 

Aglntuua nigbale ani pbopatyanta padale 
To eteapefrom the fire and fall into the hot ashes. ' Out of the 
frying-pan into the fire' (Eogliali}. Another form ia TsuliMina 
nighina vaildnta padane (To come oat of the fire-place and &11 into 
the oven). 

939 ^|^^i^*I VZ TTfTf WT^Pri^ XM ^Tlpf 

Ag^vai^iina kadha mhi mayevatsuiia rada nahl 
There's no bubbling over mlAoutJire, and no aying without affection. 



940 ^iniif ^ TTTT ^Uiq^fl fif'Era 
Apale ghara bara ko^avaruna disate 

We can tee our own kouie tteenty milet off. There ie no word in 
Marathi for 'home.* 

941 'sirtSf wf^ «ni«i*r «<,nifli^«i t^iEPr Tif^ 

Apale tonda apalyaea arafiavatauua disata nahi 
We cannot »ee our own face toitkout a mirror. Applied to our 

Apalyfidoljaiitjla musaja kadbaoa maga dusarvfitse 
dolyantale kusaja kadbUve 
Take the pettlefrom your own eye Hen take the mote from another't. 
The two words mmala and kmala are often used as oppoeites. The 
firat is the heavy wooden pestle, the other is the tiny blade of spear- 
grass which sticks to one's clothes. 

943 TinWt JTTHWTfllllf ^MOm ^TT ^^I<^*l ^ 

Apalya tondabhoTati 3,panatsa diva ovaluna gbene 
To wave a lamp on^t »elf around one's own face. It is waved by 
a female of the family as a ei^ of joy over an absent one's return, 
or in a person's praise. ' To blow one's own trumpet ' (English). 

944 fJigetW ^W^H 
liigalantse aiitbaruna 

A bed of live coah. ' To make it too hot for him ' (EngUah), 

945 g^OB *ri«T W^ 

Ukhala paiidbaFe zb9,Ie 
The mortar has become white. It is filled with silver rapees. 
■ He has feathered his nest' (English). 

946 q<aybiff ^TJ!^ ^ ^rra ^t^ ^^wtw 

Ukhalinta ghatali tara eata ghava taukavila 
Put her in the mortar and the will teven timet avoid being Ait by the 
pestle. Canning. Another form is V&AaldAia dole ghatatydvara 
mutaldta kona bAiio (After putting one's head into the mortar who 
fears the pestle ?). 

Digitized ByGOOgle 


UkhajlimusaJa^ g&t^ft 
The meeting ofthepeiSe and mortar. Two people who clash. 

UtarandilS, nasavi ke^ va gharaiita nasavi nanaiida 

In the pile of pot» there tkould not be a keli pot and in the home 
there should not be the pranh of the Ausband't tiiter. The &eU is 
from its shape difficult to fit into the others : the nanaMa is 
a. mischief-maker. 

949 'SqST V*lTq(, TPB^ ^ '5^rT3raaB ^ifTWt 

Upadya ghadyavara pani ni murkbazavala kabani 

Wafer on an inverted pitcher and a tale to a fool. Both OBelesB. 
* Water oa a dack'e back ' (English). 

Ubhe kusala va adave musala 

Spear-graga directly into you, a pestle acrota you. These are to" be 
avoided. The first is pointed, the second is not. 

951 m ^ ^ ITT ^ ^ ^ 

Eka ghara une taia dasa gbara sune 

If there be a loant in one kouae there will he the same want in tea 
houtea. A man generally finds that his neighbours declare they 
have not got what he happens to want. 

952 ipi IITTWT ?fT "^ »inri& 

Eka pahuna tara gbara pabune 

Invite one and you mutt expect the family. 

95T '^i(t\ WM iwm "fra 

Oti zada pabuna goda 
That guest ia acceptable whose lap ia full. Sometimes 'hand' is 
qnoted instiead of 'lap.* 



954 VI%n %ibUI ^Ifft IT^TO ^35HT 
Kilklienta kaJasa ani gavasa valasa 

Searchi^ the mliage for tke copper pot which it under iit arm. 
Absent>-miadedDese. 17^3, 1855. 

955 Vidljfl ^CT PlMim 

Kantvaiita khuiita nigbaJa 
The grinding-mill handle wot found among tie thorm. A good 
man in tlie company of worthless people. 


Kadlc! S^ m^Tea lagatl 
A match will setfi/re to a large building. 

957 W^ OTfrar TT^ jftTT 
Kasa p^trala iiadatsa motha 

A ve»»el of beli-metal gives a loud sound. 

958 grew TT^ g^w Ti^: 

KuBala prave^m mu&ala prave^h 
Where a spear ofgranfindi entrance there apettle wiUgo, 

959 ^Tim'v TT^Nr g«3STipw «m 
Kesaevadhe barlka musalaevadhe zada 

Thin a» a hair, thick at a pettle. 226. 

960 vtmrn m<iMl<i oktmm niifli* ^i^ 

Konatsa payaposa konacya pay! nahi 

^0 one has on Ms own sandals. ConfuBiOD. 

961 iiW TTpft iiPBrifl ^ftift mfnt ^Rinfl 

Konl pahati panyanta koni pahati ara^anta 

Some look into water, name into a mirror, 

962 *1*«fli^i ^rer w^ ^^ft wf% 
Kolavyatsa vasa ghadi ghadi lage 

We frequently knock against the outhouse rafter. Applied to 
a bad member of the family. 



963 «1db1{iin'i «l4ll 

Kola^&tila manika 
A rwiy out t^ eoal. One who ia wiser than we expected. 

964 4\db4JI '41135141 Rlfl*T 4 Idol 
Kolasa ttgalava titaka kala 

Hmeever much you rub charcoal it mill still be llack. Some men 
are bad all throog'h : or their troubles are never ending. 

965 ^-^IITI^' ^^' «td<1oot|R iftZ 5^' 

Khartsanaratse khartsate kothavalyatse pota du- 
The expense it the master's and the tteward is in pain, about it. 

966 MIS<(I ^T^ ^T% iftWirPCT 
Khallya gharatse vSse mozanara 

He countt the rafters of the house where he hat been fed. One who 
exposes the defects of a bene&ctor. 731. 

967 5»f^ 

A hole in the house. ' A skeleton in the cupboard ' (English). 

968 <I*,g*rt ^nft M<^I4ft 

Gharaghusi ani gharanasi 
A woman v>ho pushes her way into the house destroys it. There is 
a play on the word ghma which means ' a bandicote.' 

969 ^^ aid6'*iri^ »n^i^i ijt^ ^nft 
Ghara zaIaly9.Tan panyatsa Sodha kan 

To ssareh for water after the house is burnt. ' To shnt the gtable- 
door after the horse has fled ' (English). Another form is Ghara 
ISgale za}u vihira lagali khanH (When the boose canght fire they 
began to dig a weD). i«85, 1706, 1765, 1876. 

970 ^^ ftn,% *ffl!% m,i% m%ft ftt^?rn! 

Ghara phirale mhanaje gharatse vasehi phii-atata 
^the house turn the rafter will turn with ii. Applied to a bene- 
bctor and hie dependants. 



971 ^ »TT^ ^ITftr lifw W^ 

Ghara bharale ani toiida dharale 

A heuie-waming elotei the mowti* of alt. 

972 Wt <*i*W ^RTftr Tlt^ VJV% 
Ghara sakada ani Mlla makada 

A dirU/ hovel and an ugly wife. No one will covet these. 

Gbara ^arava tara mhaiie konade kit! 
' Ccte-dting (clean) thejloor:' and she layt ' H&w many wall-koleg are 
there?' 103, 430, 726, 1076. 

974 ^ ^t^ ^ipff Tn;% 

Ghara sodale angana parakhe 
I Raving given up the houte he is a stranger to Ut compound. The 
greater includes the less, . 

975 ^n^ilTft ITTT ^tfllT^i-M^ ^fTOIT TT^" 
Gharatsahl gada onganavatsuna tealata nSbi 

Even 0H^» own cart will not go without grease. Aflability shown 
to strangers should be practised at home. 

976 ^T^ VI^ ^^ ^ ^Tlri»f W^ ^^ 

Gharatse zhale thode va vyahyane dbadale ghode 
Are our house-expenses few ? And my child's father~in-lam has sent 
this horse, i. e. sent it to be taken care of, 

977 ^<jfi "^iff ^TTp ^irftr JT^TT f^^I^TT fTT 
Gfaaraiita nabt dana ani mala bavaladara luhana 

No grain in the house and he wishes to ie called ' Serjeant.' The 
saying is quoted in many formB. 

Gharapeksa uihbaratha avaghada 
■fl M more difficult to cross the door-sill than to waBc about the 
house. The beginning of an enterprise is the hardest part of it. 

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979 qOmO' ipw ^ T ^rfirtr rfW ^ 

Gharoghart ekatsa pari na sSiigela titsa ban 
There it one matter in every hovte it it better not to talk about. 

980 ^0^'fY TT^Wn^ gw^ 

Gharoghari maticyatsa tsuli 

In even/ home the jire-jilace it of earth. It is made of moA and is 
OD the ground. All alike have triaU. 

981 ^4ldb) ^rf^di «*dbt VX^ 

Ghusali karita ukali bhari 

In cAumiuff muckfwth comet. 

982 gwN> »Ji<,J<. ^ *^lfll<i*n fTJ^ 

TsuUci phuraphura va mbat&rici kurakura 
The hitting (of wood) in the fire-place and the grut^ling of an old 

983 ^w¥^ ^^ ^#*TI ^ 
Tsulltee lakuda teulliita bare 

Ftrewood it bett in the fire-place. In another form Ttwltntila 
lakwfa taullntatia zalela (Firewood most come at last to the fire- 

984 ^^^7T^ ttMt ^TirY ^itItt 

Tsulimadhye maiizare vyali aheta 
The cat hat had iiltent in the fire-place. Destitution. Not even 
a fire. 

985 ^ift^ ifi:n^ ^»W 
Tsulila tinatsa dagada 

A fire-place hat onljf three stonet. This proverb is quoted by 

986 flraSWT ^4,1^1 Vtdbfll ^WT 

ZalatvH gbaratsa polata vasa 
A charred rafter from a burning houte. 1055. 



987 flrfit jzSf ^irfw ttS ?j^ 

Zate phutaJe ani nate tutale 
The connexioK between tie mill-ttone* latta till one is broken. 
Applied to relations. 

988 ^ni% ^ f7ni% ^Kt 

Zikade sul tikade dora 
Where the needle goet the thread foUowi. The hneband foUowB 
tbe wife. 

989 %^ jftit ^ ^tf finr^ wfpi itft 

Thevata motbi tsula ghaii pi^avi lahana kan 
He who has a large jire-^lace needt but a small purse. Great 
expenses leave little to be tept in a parse. 

990 Tn ^wri fH! »n^i% 

pava asata bata bh^zu uaye 
Tf gou have a ladle do not bum yowr hand. The first word is 
sometimes altered to idtakMrane, or to palt. 

991 TTTzin sw 7TT *f'it ^rarni srft'i 

Tatatita jeva tara mhape kbaparanta jeyina 
' Eat out of the plate.' He answers, ' I will eat out of tie potsherd.' 

992 ?ITZTflO^< ^ii^ ^n^ 

Tatabarobara katbahi zato 
The rim goet mth the dish, ioo8. 

993 JinrarF ^n^ira ^^ fni ^nfi 

Tapalya panyfisa tsava yeta iiabi 
Soiled mater has no taste. Applied to broken friendship. 

994 firaHViftf^ft 
Tighanci tina dare 

Three doors for three people. Three will not agree ; they will 
leave by different doors. ' Two is company, three is none ' (English). 

995 ^ SfHY ipi TWl ^ ^tvfSf 

Dara g3,v! eka eka gbara bandbave 
Build a house in every village. 



996 f^ -^Kii *|9|% 

Dipfl pot! kazala 
Lamp-blaek ib produced fiom the lamp. 

Divatibarobara budhali 

The oil-can. along with the torch. Two close friends. 

998 ^^rorreff^i^ 

Divyakhali andhera 
Under tke lamp it it dark. A good man lias some blemish. 
' Eveiy ligbt has its own shadow ' (English). 

999 f^sgfTT ^rn «t«l7I ITT! 

Divyaiita vata tondaiita hata 

Wh^ the lamp i» lit hi» hand goe* to his mouth. It is then time 
for the evening meal. 

1000 ^tfi ^^TT 'nv^ ^<nifV w^ 

Doho gharatsa pahuna upa^ mare 

The gue»t of two house* die» of hunger, 

1001 V«ITTr^ ^t^WT ^ 
Dhanyavatsuna duDiya vyartba 

The world it uteleti without a matter. Or, the first word may be 
dhana (money). 

1002 vjdbl^?;^' mr^m 

Dhulivaratee sarava;ia 
Cote-dung-wash on duet. Transitor'tiess. 

1003 «rSf ?tHt ^' fiiWT«T 1T^ %^ 

Nave terbvha save ^inkyala laviina theve 
}ie» tken near or kept in the hanging-net. While new valued. 

1004 iiTwiTt 'wrar ?it 'wt?! ?ri?ir 

Patranta asaJa tara davafita yeila 
I/it be in the dish it can be taken up in the ladle, 84. 

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1005 iIW^rT WT *f TfT ^ ^T35t ^ *f »ft« 

Pahunya za kl ralia va dali siza kl bbiza 
gue»t ! go or ttay. jjulse ! he boiled or be todden, In- 
di Terence. 

1006 ftatinfta 
Pithanta mitha 

Salt hfiour. 

1007 ^ ^ ?T^ ift^ HT^V Tirftr ifta ^1 tt ^ fiflf 

Pitha ahe tara mitha nahl flni mitha abe tara pitha 
If Here lefiour there is no sail and if there be »alt there U no flour. 

1008 'itl^^TO W-^XZ ^dbfl<l! 
PoharyaFa tearhata bolavana 

The rope wettt as a parting gift with the bucket ! Both fell into the 
well. Solavana is a present given to one going' away. 992> 

1009 ^3Wt ^7»r^ T W% 
Phutali ghagara na zade 

A broken pitcher cannot be mended. Applied to character.' 

1010 ^VWt^^JWt 
Budhall vara all 

The leathern bottle has come -up. When the oil was stolen the 
bottle, which had l)een kept under water, floated on the top. Used 
when knavery has come to light. 

1011 wran^ ^ ^irftr WT^' »iiT 
Bbadyatse gbara ani khall kara 

A hired house and ' Vacate it.' It may have to he vacated at any 
time. People almost invariably live in their own honsee, although 
not BO, of course, in new towns. 

1012 arrerwrr >n%' wiiNw wi^w 

Bbandyala bhaiide lagelatsa lagela 
One cooking-pot will certainly knock against another. An occasional 
(^narrel is unavoidable. 



1013 jn^ 3)^ ^^w 
Mazbe gele tsufinta 

Mine hat gone into tAe fire-place. 

From a story in which the wife pretended not to care for food, and, when 
urged to eat by her husband, used to reply as above. Id reality she gave 
her husband common fare and prepared Bomething nice for herself, which 
she kept concealed in the fire-place till he was out of sight. The husband 
exposed this trick as soon as he discovered it. 

Applied to one who while pretending to be indiilerent is secretly 
planning for hia own ends. 

1014 yadbl^' W^ ?t?T Tt^ 
Musalatse dhanusya hota nahi 

A pettle cannot he made into a how. It will not bend. Applied 
to a proud man. 

, 1015' iftaST ^t^%<,^<lft 

Mola poti kerasuDl 
The hroom i» contained in the mola-graga. Costly things are 
obtained from worthless. 

Lenkaragnrani vada sazara 
A home is adorned hy children and cattle. 

1017 qdb<)nn^' ^iuft ^nWWT ^H?! THpf 
Valatsanltse pani adhvala zafa nahi 

The water of the eaves does not rise to the ridge of the roof. 

1018 ^Tift^ ?rra gwT^ Tinrtr 

Suvarnatse tata kudatsa adhara 
A golden plate must stand against the wall. 

1019 'asi^ g^ ^irftr ^<,nifl^' g^ 

Svapnatse sukba ani aradaDtale mukha 

Happiness in a dream i» like the reflection in a mirror. 

1020 ii«!ftwT mamrr ■Mfllyi^ mmp 

Hasatlla pahuna radatilahi pabuna 
Whether we laugh or cry he remains as a guest. He will not leave 
without taking a meal. 



1021 » ?n: ait€f Wf^ ^ 

HQ tara bhandi ghasa tii 
Yeit then you tcour the pott. Used when an unpleasant work is 


1022 TBfn 9^TT 'ft ^r^ TT^TT 
Ati udara to sada nadara 

An excemvely liberal man w ahsays tntolveni, 

1023 iT^ ^^ ^ iftTT JR wT^rra w^ ifrzi 

Ada thoda khartsa motiha maga lathasa kaja tota 

What lad of iicig will there be to one whose income U little and 

whote expenditure ie great ? The last phrase of the MaratU nuiy be 

tydtsa hoila ladd to{d (He will always be in difficulty whose, &c.). 


1024 n^ mw^ ^ *^mn 

Ada pabuna kbartea karava 
Spead accordinff to your income. 936. 

1026 vi^T^ ^itWT ^itftt ft^Hx ^t^irr ^TrtT ftff Trft* 

Adfaavyatsa zodals. ^pi pidhitsK modal& barobara 
bota nahi 
Vpgtart opulence cannot be compared with reduced genUHty. 

1026 uqmWT WW IVTTT 
ApapSitsa mala gapapa 

Ill-gotten wealth it awallowed down. 'EvU gotten, evil sp^it' 

1027 injhr^ 
Ardhlnta gardi 

A heap {0/ good*)/or a farthing. 



1028 wini ^wi^ i,"^ 'n^ I^rW 'g'TiT 

Asata paikya*a purnata nahl mitranci nyunata 
With m^imey of money there will he no »careity of friendt. 
'A ftdl purse never lacks friends' (English). 718, 1045, 1046. 

1029 wwT ^m gsiT ^irfw ^rwraV (fwr 

Apala dama kudba ani vanya^I ahagada 
Hi» money iifahe and he it quarrelling wUA the ihopkeeper. 553. 

1030 ■m^w isi^ wRi ^^ ^ 

Ajata gabbu ani paisa dhabba 
Free ituffatg and like a dhalhu. It ia a thick copper eotn. 

1031 9VR: 'Jrfw ^^TT 
Udbara ani aiidbara 

Credit and darine»». Goods l>0u^ht ob credit are bw^ht in the 

1032 wiiTTT^ ^ ^nr fnt ^ 

Udharatse pote sava bata rite 
A crediior'i tad is one and a quarter cubit empty. He does not 
get a fnll sack if he buy on credit. Another dmilar saying is 
Udhdrdd kanika vdrydne gell (The flour, bought on credit, was 
blown away by the wind). 

1033 ^m ^ ftnr in: 
]Etma karta pita Satrnh 

A father mho contractt debts it an enemy. Sons ecwisider tbem- 
selves responsible for the debts of a deceased &ther. 1054, 

1034 ^^i ^writ^ T fire JT^ mWIBK. 1 ^ 

Kina dilyavina na phite marana alyavara na sote 
Heht is not cancelled without payment and vnU not release us after 
death. 1033. 

JFli^ phitela paoa hina pbitata nahi 
A debt can be paid off but lost <f character cannot be, 

s a 

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1036 ^ I5TT wTwr WW ir^lf WT 'iiT wwT ^rni it^ 
Karza phara tjala laza nahi uva phara tjala 

khSza nahi 
One heavily in debt ha» no »kame, one covered with lice has no tense 
of itching. 

1037 wNI' flw^ irrar 'friV 

Kavadi kavadi maya zodi 

Cowry by cotery money accumuiates. 

io;;8 vq^Mi^if **i fli'Sf wwnn^ ^rffSi 

Kava^ipasuna kamavave lakhapasQna khartsave 

Accumulate by cowriet and [you will be able to) spend a» a millionaire. 

1039 flwnifir ^ w^nifn 
Kak^pati kt lak^pati 

Utterly destitute or worth tioutands. Aut nulInB aut Croesus. 
The first word may be bhikfdpati (a beggar). 1146. 

1040 qrnraoT^T ^t^^sl* ?rC #f«^i^'»t^7!TfRT w35 
Kazalacya kothadt gele tara tonda kale mozale 

tara hata Icale 

If you go into a room of lamp-black your face will be blackened, if 
^ow measure it your hands will be blackened. Applied to any con- 
nexion with money. 

1041 ^1^ iTTft ira^ ?TT jftnTwr ^HH 'car 

Kothe zato adaka tara todayala apta sakha 
' money ! where are you going ?' ' To »ever relation* and friends! 

1042 "^T^NT ^ft^ Wt^TTW TT?I *4.fl1 
Caiidltsa zoda lokhandasa narama karato 

A shoe of silver makes iron soft. Strike a man witb a silver shoe, 
i. e. bribe him, and even the hardest will become soft. 

1043 %W XP[ ?hre ^piPl 

Jevadhe dhana tevadlie bandhana 
As is our wealth to is the meant we lake to protect it. 



1044 flit *ni^ ^Ps(^TT wre ^f»ff H»^WT^ 

Zo manuRya karzadara tyasa nehami ^abdamara 

A man in debt it alwayt being beaten mik word*. 

1045 fltffl*, ^rtt ^Ttrft Wlf^ fTflft fTflit 
Zovara ahe damaji tovara haji haji 

While a ma» has money he will be fiattered. 102S, 1046. 

1016 wi^T iTaT^Nn' WT% *fii?ft 5rt*^w 

Jyacya gathi paika tyatse mhanati sarva aika 
People will tag of him toko hat money 'Litten, all of you, to him.' 
7i«, 1028, 1045. 

Tina takke ada trepanna takke kbartea 
Three mpeet income, fifty •three rupeet expemet. Or, the words are 
zamd (credit) and tUtdpata (debit). 1023. 

1048 ^ireWt ^flN^ ^TT W^l^I *I*II*IT 

DamadTci kombadi cara anyaisa masSla 
A ha^penny fowl andfourpencefor ttuffing. 

Damadici sanakadi ani lakha rupayac! haveli 
A farthing match {will letfire to) a palace worth ten thoutand pomtdt. 

1050 ^TO fl[^ *ra ftrt f^ fWHT 
Dama karl kama bibi kati salama 

Money will do the work: ladiet will salam to him. 

1051 ^' wftr ^['Ertf ^ 'itwre w^vi ^nfhi 

Dene ani dukhane hi konasa avadata nahita 
Debt and trouble are Hied by none. 

1052 j^ ^35 m'i% ^ was lil*^ 

Dravya bala tsangale ariga bala pangale 
Power of wealth it good, power (f body it feeble. 

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1063 sj^^ft" WIW^'WW iK 

Dravyatee lalAci pendhitse dhora 
A coveiom man give* Ait animal only one bwidle of grast. 

1054 VI ^ MiniaDT ?it ^ f^ wdbY 
Dhana ase patall tarn teja dise kapSli 

If a man iave wealth in kades {buried in the ground) hit ^forehead 
appear! bright. 

1055 II^KIMI Iffi^teT 

Nadiiratsa eka paisa 

A farthing from an imolveiit man. 986. 

1056 f*ra^ VT HTfii frawT vt 

Nidhaoya dhana aai nikanya kana 
Wealth to ihe penmlen and grain to the grainiea. Give -aoeordiii^ 
to a man's needs. 

1057 *n%fli3iT^ *iiaB^ wnjxST'ft 

Bhadekaryaci kaJaji bhadyapurati 

One kAo gk'es on hire i» onli/ anxiou» about his hire. 

1058 JTTftTrenftr^ra w^ 5^ 
Magitalyafiivaya rjna budate 

The debt mil be lo»t unle»* a»kedfor. 

1059 ^tftr ^ft^t writ 1 f^Vt "^S^ HTflt 

Mobora soduna ghyavi va cindbl pbenkuna dyavi 

Keep the gold mohur, throw away the rag (in which it wot tied). 
Keep the good. 1068. 

1060 ^t^ 7t^ fl^rft ^W 

Bokha tboka bbavani tsokba 
Ready caih and succesffor the day. Tntdera believe that the first 
sale in the mornings for caeh, to a suitable person, and done in the 
name of the goddess Bhavani, will bring luck for the day. 

1061 WW "WT^ ^ ^rra ^reiT^ 
Lakba nasavi pana eakha asavi 

Belter have credit than a lakh of rupee*. 

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1062 WW 1W1T ^nfti ^w ^i?i'^ 

Labha pantsatitsa anl vastra dahafitse 
He eamtfive rupees and »pends ten cm cloihet. 

1063 s^ra f^ TJlftl g^ ^7% 
Vyaza dise ani muddala bhase 

He sees the interest and fancies it is capital. There are many 
similar phraees. V^dza ndrdya^a muddala ndrdi/ana (Intereet U 
Narayana, i. e. money, principal is Narayana) ; Tyazdcya diene 
muddaldtsa ndta (To lose the capital with the hope of interest) : 
Yydzdld sokald mudda/dld mukald (He became fond of interest and 
lost the capital). 

1064 «^ WTt5 j"!"! ^K ''11% g^ 

Sahaza zSina kuiiiparita eara ane sapafita 
If I go as far as the hedge I shall earn f(mr annas. Similar sayings 
are Sahaza zdlna gofhydnta tsavah/d pdvalya ofydnta (K I go as far 
as the cow-pen I shall get plenty of small coins) ; Sahaza zdlna 
rddydnia 9dra dne gddydnta (If I go into the field I shall get foar 
annas in my cart); Sahaza dold phirakdvlna cdra dne (araidthta (If 
I jnst torn my eye round I shall obtain four annas). 

1065 ^Ifir ^ITff'f m^ HIJJtl Mlf ft' ^^ 

Sone pahSrve kasuna maniisa pahave basUna 
Gold is tested by a touchstone, man is tested by being in hit company. 

1066 ^sm^ WTTT ^t*! 'W ^TT^ ^ 'Rt ^Et'I 
Sonjatsa dyava bona pana gharatea deu naje kona 

Give a gold coin but do not give a comer of your house. Trouble 
will ensoe if yon allow another to live with you. 

1067 ^•aT<i<im^'i TTTT ^nflr '^^i-hi tttt 

Sonyarttpajatsa vara api khurdyatsa bbar^ 
A breath of gold and silver {is worth) a load of copper. 

1068 ^ft^wratWrW^^^ 
SonyasathI cindblci garaza 

A rag can he serviceable to fold, i. e. to tie it in. 1059. 

Digitized ByGOOgle 


1069 ^rtWTW*r ft^RB 
Sonyahuna pivale 

Yellower than gold. Excessively good. 

1070 fT7f¥ qra^ t^VT ^^[^ 
Hati kavadi vidya davadi 

He loAo ka» a cowry {mon^) mil not be learned. 


(a) Of Pertons. (6) Of PUees, Bivere, fto. 

{a) Najcbb op Persons. 

1071 vTTfiN ^ IT "1% wt^ T^ vnnaB 

Amarasinga to mara gaye bhika mage dhanapala 
Laksmi ti goitivaiyg Teiici bhale bic&re tbanatha- 
napala * 

Mr. Immortal is dead, Mr. Foifetsor-ef-vteaUh it b^ging, Mr*. Richeii 
it gathering cow-dung cakes, so Mr. Onmer-of-nothing is best of all. 

It iaaaid that a man once gavahisaan the name of Onner-of-notfaing, at which, 
on growing Up, he was very much anaoyed. Going out one day he saw a man 
being carried to burial, and on inquiring who it was, he was told that it waa 
Hr. Immortal. Shortly after this a beggar oame to his door, ao being very 
uurloua about namee, he asked what hia name was, and was astoniahed to hear 
the beggar reply, ' Mr. Possesaor-of-wealth.' Another day when out walking he 
noticed Mrs. Eichea picking up cow-dung to bum aa fnel. This coavinced him 
that a man's name does not alter hia conditidn, aud that hia own onfortnnate 
name would do aa well as any other. 

1072 TiPT ^ipt afrr^ ^n^ 

Age age gorakha zage 
Gorakha was always awake a«d watchful. Gor&khanatha is held 
to be a pattern of upnghtnesB ; Ub teacher was Macafidaranatha. 

1073 f,l|ail flkm^l tlfllO^tl q|<|^I 
Ingreji kayada pagaratea vayada 

The English rule, salary at an appoinied time, ie. the aalary is 
paid monthly. 

Digitized ByGOOgle 

IX. NAMES 137 

1074 f«iiiti«r ^rrit Tirfti laSt^ tt^ ^t'ft 

Idaplda zS.vo ani bajitse rSjya yevo 
May evils leave iw and the reign of Bali come back. The Shudras 
are fond of King Bali because he took their part against Vamana 
and the Brahmans. The phrase is still used at the Dasara festival. 

1075 TCTT IT'ii ^W fVV V^^ *?% TI^ f^TW 

Eka nakS. dona Siiika sabadeva mhane ^akuna 
If there be two meeze» from one notlril, Sahadeva tags the omen 
it good. Sahadeva was a celebrated Sbndra astrologer. 

1076 ^^ ^S^fS »f% TnftTR *i1% 

Ozhe utsala mhane bajirava kothe 
'Take up the load! He myt, ' Where is Bdjirao?' 103, 430, 
726, 973. 

1077 flrasHr TTT^ gfr 

Kajitsa narada muni 
Ndrada Muni the starter of quarrels. He is spoken of as stirring 
up strife among the gods. 

1078 ftwf WTBfT vn **t^lR" 'ri^ ^* 1% 

Killa ghjava pana konatse nava gheii naye 

Taie a fort but do not take any one's name. There is much 

superstitioQ as to ' taking a name ' ; e. g. a wife does not speak 

to or of her hmband by name, and under almost all circumstancea 

a person's name should not be nsed. 

1079 jura^urN^ wtw^ 
KumbhakaranacI zatbbhai 

Kumbhakarana't yavm. Applied to a long yawn. He was the 
brother of BSvana (see Bamayana), and was supposed to sleep for 
six months at a time ; hence his yawn was correspondingly long. 

1080 %in^ iratTV '^ 1T3JT« t^ 
EeSatsa aparadha va naryasa dauda 

It was KehCsfavU aiUt Ndryd wat punisied. 



1081 ^xm 1^ ftJi*l 4<,fli8ii 

Goma gane^ pitaji daravaza 
Gomd GaneSa and a briut gate. 
This NiyiDg arose from the story of a man who in Qie Hyderabad State opened 
a toll-gate and exacted toll without ths stighteet authority from the Uoghtil 
OoTemment. There was disorder everywhere, and the man thought it a good 
opportunity of malung money. His name was GomS Qaneta, and the name of 
the town-gate where he lived was 'Brass Qate,' so he had these four words 
stamped on the receipts ho gave. People thought this was some Qovemment 
phrase, and it was many years before the fraud wss discovered ; but when 
discovered, strange to say, the man was rewarded for his ingenuity. 

1082 ^rtt TTf^ UTI^ gi'jilR ^rt^ 'TT^niiT 
Gharanta nahi anaka, kutryatse nava matLak3> 

Ho food in the house and tie dog^s name is Mttbg ! Another form 
is Gharanta ndkl idsa mdzke ndva durgdddsa (Not a atick to bum and 
my name is Servant-of-Dnrga). 

1083 ^RHTTwr WRT fli'nt, "JwR; fia 
Jaganii3.tbaka bh^ta jagat pasare hata 

People streleh out their hands for the rice of Jagannalha. On certain 
occafiioDS a large quantity of rice is cooked at the temple of 
Jagapnatba and freely distributed ; when this is done no distinction 
of caste is kept, bnt all eagerly take it. All are alike before God. 

1084 imtf^IlT JflTT ■^T^^TT^ 
Zamadagnit&9. dusarg avatSra 

A second incarnation of Zamadagne. He wasan ill-tempered man. 
Applied to one with a violent temper. 

1085 flwre^ ^fft YnfV'^'TrTr ^r^ ^rw^rfii 

Zamakbartsa strltse bS,ti thevava a^i vyasasmnti 

The accounts should be kept li/ the wife, so says Vydsasmriti. 

1086 'dO| jVIMldb Tf% flRl 'i^Mldb 
Thanatbanapaja mbane jaya gopala 

(honer-qf-nothing (bg name), and he cries, ' Victory to Krishna! 
Gopala is one of the many names of Krishna. Beggars sit by the 
wayside and call out some such phrase as this. 

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IX. NAMES 139 

1087 gw »f% 9^ tT^ ^ Ttf^ *IT0 

Tuka mhane uga rahi jeje hoi tete pahi 
Tukardm »ays, 'Remain quiet and tee what will happen! He was 
a well-known Marathi poet, wlic^e verses are rerj popular and 
often quoted, 

1088 ^irai^ «rf^ vifvT vfuT^ irt ^'re 

Dagadatse nava dboftda dhondyatse nava dagada 
The name of a time it a stone. Both these words dagada and 
dhokda mean 'stone.' It does not matter what name you give 
•A worthless person. 

1089 ^ttf^ 3^ WT^ mfif TT«^^ mT^ 
Donahi kule sar^bi ani namadeva parakhi 

The tteo Jamiliei are alike^ only Ndmdeva could find any difference. 
He waB a great astrologer. The two families being of the same 
name, a marriage cannot be arranged between them. 

1090 v^T%' TTT 'Par '^ ^riTt^ 'n' ^s^^ft ^i«)i 
Dhanyatse nava ganja va tsakaratse nava rudraji 

The matter't name is Ganyd, tie servant's is Rudraji Appd. The 
first is a rude form of Ganpatrao. 

1091 VfVT^ flt?^ 
DhofidabhaUi karane 

To behave Dhonda6ha{{ily. He was a priest who put on the 
foiehead-mark without having bathed ; hence, a hypocrite. 

1092 IWT WRflWI mfq JJWT 'jaiflflT 
Nagya nagavala ani tukya uzavala 

He robbed Ndgiyd and paid for Tuhyd's marriage, 

1093 Vm^ a^Kllff ^Wit^ flTTtllTO 

Nama ase udarakarna kavadi deta zai prana 
Sit name is Mr, Liberality, but he would lose his life rather than 
give a covry. 

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1094 vrra^^vi^f^ 

Noma undari saAge suiidan 

Her name U Uidari {rai) bul the tayt it w Suiidari {beaniiful) ! 

1095 fTJmnlt TTTTirT%irT Tf%«T%HTr 
Narva zane bara tara ke^ zane sadetera 

IfNar^d knomg twelve Keid will know thirteen and a ha^. 

109S lN ^fltllffl Wf^ itfl'Bi?! HT*<, ^'^'TT 

Nflva annapurna an! topalyaiita bbsJiara urena 
Her name it Food-provider but there it never any bread lefi in her 

1097 iit^ arTpnt ^nfw Tt^nini ^tt^ Tiilf 
Nava gangabai ani raiizananta panl nSlii 

Her name i* Mite Ganget and there is no tcater in her pitcher. 
All sacred rivera are called Ganga. Tbere are many similar sayings, 
]\'dva dhanapdla ghari khanydtte hdta (His name is Fossessoi-of- wealth 
and be is starving) ; Ndva mahipati tilabhara zdt/a nahi hdli (His 
name is Lord-of-the-earth yet he does not own a speck of land) ; 
Ndva mothe va laktana hhofe (His name is Great, his character is 
small) ; Ndva lonubdi hdtl katkaldttd vdld (Her name is Miss Gold 
and she is wearing a tin bracelet). 

1098 ^fN^rtffir m? it^ ^rrg^i^ 

Nava safigave pana gava saiigii naye 
Tell your name htt do not tell your village. If yon tell this people 
will find out all about you. 

1099 Uftdlfl ^TJ^ TUfill IJIITWIT HlO 'TfY ^^ 
Pativrata tsanguna ani Saiiibharala ekahi nahi una 

The faithful wife Tsdhguna and not one short of a hundred. She 
bas captivated so many. Ironical. 

1100 m^t^i^ ^RWT nauM" ^"Wt 

Pagotyatsa samala rajarama damaJa 
Tkejlowing end of a turban and Rdjdrdma it tired. He was a Marathi 
king who is said to have spent all bis time on his dress, and to 
have done little else. A fop. 

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IX. NAMES 141 

I!01 TfUrft ^TTT ^itt ^^fWIT^ itH flft?f 

Baiidyaci bara auta gharanta nahi fiela zota 
Bdndd hag twelve ploughs hut neither rice-ieed nor hdlocks. To 
possess one things but not another without which it is useless. 

1 102 JTT^an^ ^ WT^5Tt^ HT^^ 
Bhagubaltse karma bhSgubaisa mabita 

Bhdgibdi knowg what Bhdgubai doet. The name is given to an 
effeminate man. 

1103 *n^ if^ wra 5W ^i%w in%i fn ?ftf «t% 7lt^ ^ l{\^ 

Mazhe nava lada jetbe padela mazhe hada tethe 
sade tisa ^e g&va ujada 
J/y name ii Lada, where a lone of me fiUU three hundred anA fifty 
village* teiil lie desolate. Among Mahars there was once a man of 
this name noted for his cruelty. 

1104 TWTW ^ ^nftl WWT*( HflVUBF 
Ramyasa galu aai laksyasa avadbana 

Jidfna hag a boil and Lak»a has a sympathetic pain. One who 
pretends he cannot do a thing because some one else is really not 
well enongh to do it. 

1105 wwnwTt^ ^TW ■^nfti ll^^ w'wt 

Lalabbaitsg tsurama ani Hetaji sadaka 
Ldldbhdi'i tweetmeata and ' Friend I eat them up' He was a mendi- 
cant noted for his liberality. 

1106 iji^^T 11^ '^ttT ^ wre TTT ^ 'ST wra \^H vm bt 

Safikhoba tara oba de lakba tara gbe sawa lakba 
detosa kaya tara gbetosa kaya 
OSahkhoha! — ' Well, nr ;' Give me a lakh of rupee* — 'Take a lakh 
and a quarter;' Will you give them? — 'Will you take tieml" 
A rude unlearned man who is destitute is called Saitkhobs. 



1107 ^ft^TT "Sj^ ^'wnmiTftr 'Tra^ WTT^ vf^wT 
Sita gell vanavasa ani path! lagaJl avadas^. 

^td went into the wildernegt hut even there misforiune pursued her. 
She was carried off by Bavana (lUmayana). 1 108. 

1108 ^^4!H^ irft ^ ^V^^^ ^t^ 

Sitesarakhl n9,ri pana tibi geli teon 
Even a lady like Sitd teat carried off. 1107. 

1109 ^^nr^^ 

Sudama daridra 
Pover^ like Suddma't. He was an extremely poor Brahman. 11 10. 

1110 ^i^m ^^1^ ^^ 

SudS>nia dev&tse vasfcra 
A <^th like Suddtna't. It was full of holes. 1 109. 

1111 fT ^ ^rrftr fT ^rai^ 

Ha Burya ani ha jayadratha 
Tiit it the sun and thit is Jagadratha. A^una was to kill Jaya- 
dratha before sunset, and this was made possible by Krishna 
covering the son with his shield. 

(d) Names of Flacbs, Bitbbs, &c. 

1112 '<«i<«T^ ^ii^ ^frft «n^ ftflwnff 

AdalyiLci ka^ koni zave tizapa& 
A man hard up tnay go to Benaret, who ebe mil go there ? It is 
implied that one onable to earn a living may go there to become 
a mendicant. 

1113 ^ni¥ fit^t^ fi %^IKt 

Adhi ^dori maga jejuri 
^T*t proviMOM [^far the journey) then Jgnri. This is a &moas 
l^aoe of pilgrimage where KhaAdoha is worshipped. 

1114 mabwi ahiT ^ mflr iniwr wn "if ^55; 
Ala^ala gaiiga dura ^i papjaJa kaya pandhara- 

The Gamget it jar off to a la^ mam ; and what u Paidhanpira 
to a »v^ml wtan t Vifhohi is wonh^ped at AA^hanpuiB. 1140. 


IX, NAMES 143 

1115 ^d&Sliq^; SRI ^1z^ 

Alafiavara gafiga lotali 
The Gange* poitred on to a lazy man. Too l&zj to do anything to 
obtain good and it is nnexpectedlj broiiglit to him. 

1116 Vi^l 4|«an|41 ^^ Tjnr 4:||q4iK TTT^ flWT 

Uiidira maskatasa gela pana savakara nahi zhala 
The rat hag gone to Maikata but hat not become a banker. ' Those 
who cross the sea change their clime but not their character.' 

1117 11* ^H»iT 4ii^K 'TT 'vr^ "^Sim xi%w ^in; 

Eka bolena bandara tara kaya osa padela junnara 
^ a monkey like you talk not to me, u tie whole of Junnara a desert ? 
Jnnnara ie in the Poona district ; close to it is the hill Sivnera 
where Sivaji was born. 

1118 WT^^flR' flKl^USfl ^'ft ^T^ 1^X361^ 9ZVZ TTfY ^ift 
KMI keli varana^i keli tan kapalaci katakata nabi 

He did Senarei, he did Vdrd^oH, but hia worry did not leave Aim. 
Uselessness of pilgrimages to relieve the mind. Varanasi is the name 
of two rivulets at Benares, and is used as a name for the city. 

1119 Vn$^ %WT ^isH'^ 1^ f^P^ '"^ '*5^KI*I 

Ka^ea gela kaSidasa mathuresa gela mathuradasa 

At Benaret he was a Benares-man, at Mathvrd he was a Mathurd- 

nutn. A time-server. The latter place is in the province of Agra. 

1120 amxre artn^ ^iRir ^itjit ^vi wtot ^HWm ^rraw 

Ka^Isa gelyatBe apana Baiigato pana manzara 
maralyatse saiigata Dahi 
He tells people mhea he has been to Benares, but he does not tell 
them when he has killed a cat. He tells bis good bat not his bad 



Gang9snana ani tufigapana 
A GoMffes^ther and a gdi^a-smoier. 


1122 ^?^^ li^T^fl 
Gharabhedi lahk&dahana 

A mUckief-maker (t* like one who) gettfire to Ceylon,. The Utter 
reference is to HaDum&D, the monkey-god, who burnt Ceylon. 

1123 ^TO5 flnt^ T^3o 'iW^ 

Tsaghala valtsa marala goitsa 

The Fdi people are proty babbler*, tie Goa people are eallout to 

1124 ^ar iTW ^i^fl'il t^i^ »nw i^flil, 

Cakka mala caiidavadi nagada mala halavai 

The Cdiidavada rupee m a good article ; the coxfeciioner's i» good 

1125 ^ntw ^ ^ ?rt?(Tiwlf 
Zaila budhi to yeila kadhi 

Ifhettarion Wednetday he viUl return at some time or other. Women 
consider it an anapicious day on wUch to start on a journey. 

1126 ^S^fTVW^ 
Junnari harahunnarl 

The Junnara people are cunning workmen. 

1127 airr% f^nifl giff nft *iJidb ^^ 

Jyatse khi^nta surti to maiigala murti 
He it a happy man who has a Sural rupee in his pocket. 

1128 ilW^T 'I^ f^Srt^T 1^ 
Pokyavara padara dilllvara nadara 

Her sadi over her face but eke tees as Jar as Delhi. 506. 

1129 ST"! %^ 1^ ^trt^ tNl 

piionga kevadhe tara ghodanadi yevadhe 
How much pretence ? As much as the river Ghodd. A rapid river 
named after the horae (ghodd). 

1130 gift HKM^'^ ^rrat ^TT^ 

Tu mi Baraklii tsala zau dvaraki 
You and I are alike, let us go to Bidraka. Unity ia necessary in 
a work wkich two Bhare. 

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IX, NAMES 145 

1131 ^f m^ IfW %?(?( I^tfl^' 1TW 
Dehamadhye i§akta ghetale dillitse takta 

He who it itrong can take the throne of Delhi. 

1132 iret ^ ^^ ^ ^Tf^ ^ wii^ 

Nau kbahda prithvi va dabave khanda ka^i 

On the earth nine continent* ; the tenth it Benaret. There is said 

to be another phrase added in Guzarathi, thus 'the eleventh 

continent is Agafii' ; this is a town on the BaBsein coast where the 

Vaitarni river joins the sea. 

1 133 II mril-MI TIT ^f*WIT 

Na kartyatsa vara fianivSra 
The day of the non-doer it Saturday. It is an nnlucky day on 
which nanally money is neither borrowed nor paid. 

1134 iF^^ f^ni% tjmr f7ni% ^Nt 

Nannadenta ^take kaiikara titake ^ftkara 
There are as many Shankart (godt) in the Narbada river at there are 
pebbies. My expenses are as ^eat as my income. 

1135 T^^^STfer 
Narmadetsa gota 

A pebble of the Narbada. An anstable man. 

1136 itRh »R^'wflT; miftw 

Naiika nava tenkavara vasavile 
Natik is built on nine hills. This seems to show that Nasik 
derived its name from nava Hkha (nine-peaked). Some derive it 
Irom ndia (nose), as Laxuman is said to have cut off the nose of 
Shorpanlca, the sister of Kavana, at this place. 

1137 llfllVi*, T «IVi*^ Wra Wit\ ^35^ 
Nii^kakf^a va kSSikara gatba padali veleva^ra 

A Ifatik man and a Senaret man met at a suitable time. Both 
are understood to be rogues. 

1138 iTfiF*r^ fiwTft ^nfti ^teHPTT 'W^ 
Na^ikaci zilbal ani paithapatsa adara 

Natik poliih and Paithaai respect. Two phices of pilgnmag'e. 

Digitized By Google 


The former ia noted for its braes work to which the polish refers. 
Neither the polish of the one nor the respect of the other lasts long. 
At Paithan there is an annual fair in honour of the poet Eknath. 

1139 ^tRpi Wvire 'tii iifii^ ^^jwr ^twra 

Na^ika triiiibakasa gele naiika paragana osada 
Natik {the X3se) io«n^ to Trimbak {the eyes) and Nagik dUtriet teat 
hare. The two places are near each other. Trimbak ia the sonrce 
of the Godavery. Applied to one with a squat nose that tarns up 
towards the eyes. 

1140 iirarwr 'WTjt ^irftr 'wwwT ^j35^TT^ 

Papyala pandharapura aai nakatyala tulazapiira 
Pandharpur to a tinner and Tuhdpur to a noselcts man. Worship- 
pers, not 'sinners,' go to the former; and at the latter, where there 
are many temple women, a noseless man woald find no welcome. 

1141 yq^Mi^i ^-^iTl ^iHi c^^ii^ 4iT9i^i 

Punataiiibyacya mha^ ani dbonagava eazara 
The buffaloes o/Puntdmbe adorn the hamlet Bhon. The nearness 
of the grazing grounds leads the Dhon people to delight in 
imagining all the cattle theirs. 

1142 TJaig^ ^T»?ra mw^TTB TT^ *^^ i1^^ z^ ^naera^ 

Faitbam pagote ghalayasa iiahl mhanuna dokici 
topi zalavi kaya 
Do not Imrn the cap you kave on becaute you do not pottest 
a Paithani turban. 

1143 viii gm^ H^HI art ^^ST'ft 
Pahtsata gunaci mhanati mi punyaci 

Of insipid quality and sayt the it from Poona. One from Foona 
would be stylish and bright. 

. 1144 WTTT ^<0 "ri^ ^T^ 'T ipi ^I^^T^ 

Bars baiidari pantsa puneri va eka zavhari 
Twelve Aatiour-men, jive Poona men, and one Zavhdr man. These 
afe equal in badness. 


IX. NAMES 147 

1145 ^lii^R ^(tRi «l'*mi wz 

Baleghata ani sonyatsa katba 
Baleghai and a golden rim. It is in the Central Provincea, and is- 
a fertile district. 

1146 fir^^I^ fqPTT ?i^T 
Bhikse^vara kimva lankeSvara 

Either king of beggan or lord of Ceylon. Ant nihil ant CaeeaE. 

1 147 4|f|MI'<l tWIT HV^ 

Manamadl palanga todi 
The Manmad {beiel-leave») are jit io eat on a led. 

1148 a^'ra ^Tlpf ^' fl^ft' f*l<l5iT 
Marave kaSi kl marave mira;^ 

Die at Benares or die on, hereditary land. At Benares it ensures 
salvation : on hereditary land there is the assnrance that <»ie's 
children are provided for, 

1149 i^^ ^fl^« ^Rlftr ^iW ffStTT ^n#' ^^ 
Mumbalci vasavasa ani koni mhanenS. khah basa 

The iusy life of Bombay and no one atk* you to tU down. 

iifio g^t^W ^rft ■^ft f iflMN ^nwt 

Mumbaltse papi ani hatapaya tani 

Bombay water and strelcMi^ tie limbs. Before Boml^ay had 
a good supply of water a person from the Mofnssil would feel the 
aching languor of fever coming on after drinking water from 
its wella. 

1151 Iff Ti% vSfs fJTdoTii jprr fn% 

Leftda Dale gaiigesa milata gariga zhale 
Wien a brooh or tiream hat reached the Ganges it becomes Ganges. 
In these small streams there is much refuse hot the; become sacred 
on reaching the sacred river. 

1152 fllMlft "^TT flt*SI ffn 
Vatsali gita zhala ritS 

He has finished reading the Bhagavatgtta and is free. 

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1153 ^i^OlI^ >4I*ftO ni'ttflfSf "(^^IHO 
Vaiiiburlniage dhamori ticyamage kboeapuri 

Afier Vdmhuri DAdmori, after that Khotpuri. Theae are villages 
Id the Ahmednagar dietrict. 

1154 ^rf¥ ^rre Wt^ %TT^ 

Vayi vairata boll aairata 
The dittrict of Fdi and tSey speak coarsely, Vai is in the Satara 


1155 «l!f|^ ift apn TTfi|% "^ lM 
Vabili ti gaiiga. r3,hile te tirtba 

What fioieed away teat Gange*, ichai remained iea» ho^ water. 
Applied to almBgiving. 

1156 ^KT. wfii^'i Tirftr v^ *iifii**i. 

Saibbhara kaiikara ani eka naSikakara 
A hundred Benares men and one Nasii man. The roguery of one 
Na^kite ie equal to the rogaery of a hundred Benares men. 


(a) General. (ft) Trees, Planto, &o. (e) The Weather. 

(a) Gbnekal. 

1157 vi^^ ^"lih*. ^I*1H 9^ 
Aditsa botavara akaSa urale 

Within two and a half fingers-breadth of the sky. Hia head almost 
touches the sky. Conceit. 

1158 ^vK fT ^Irre 'W 
Andhara ba tsorasa pathya 

Sarknett tuiti thieves. The word patAya means suitable diet for 
a sick man, allowed or restricted by the doctor. 

1159 Vr^ %^<nft T^y« g^ ^IWT 
Ababa kevadhaho Dadisa pura glS. 

OA ! hoie the river it flooded I Used ironically. * Crocodile's 

tears' (English). 


X. NATURE 149 

1160 mnsg qrrzW TTC fcPiBETd vRi VT*f 

AbhsJa phatale tara (higalasa kaya dy&ve 
If the 9h/ be torn how can U be palehed ? The Bret word may bo 
dkaia (the heavens) ; or, the phrase is sometimes quoted, ' If the 
heavens are ialling who can prop them ap 1 ' 

Ahada darya taliada surya 
Ax far a» there it tea there it tun. 

1162 wnir 1^ ^^^ ^^raira H»f%^ 

Apana buduna dagada dusaryasa budavito 
A tioae not only drowns itedf but othert. 

1163 ^iq^iml^ 1^ gm^Til; t?i«% 
Avasabai ikade puuavabSJ tikade 

Mrt. Hew-moon here, Mrs. Fnll-moon there. Two wives of one 
man who cannot agree, and who never draw nearer to one another 
than the new moon does to the fall. 

1164 1^ '^m fTrv% f%^K 

Ikade ada tikade vibira 
Here a draK-well, there a step-mell. A dilemma. It is also 
expressed Ikade nal tikade vai (Here a river, there a fence). 

1165 v^v nt wt*i3b^ 
Ugavela to mavalela 

That which rises will set. 

1166 7TC5 iTT^rmr ^Oo^SS^ VTK ^ 1^ TPnTRTT W^rt; ^iTT 

TJthala panyala kbalakhali pbara va dubale mSna- 
sala badal phara 
Shallow water babbles much and a shallow man boasts ntuch. 1 1 74 , 
1 221. 

1 167 ^itfcb ^TFWT ^tVw 5*111 
Obala udala kaula budala 

^ the streamlet disappear the title-deed is useless. It is the 
bonndaiy of the field. 

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1168 ^vtf35wr ^osvT vnftw 

OhaJala khalagii zamltia 
The pit i» teeuriiyfor the waler-coitrte. A thief witness for a thief- 
Two things -of the eame nature. 

1 1«9 wft <iK^f*i mwt ^'i^ ^^ ^nff 

Kathi maralyane pani vegale hota uSid 
Water will not divide if you ttrike it teith a stick. Applied to 

1J70 w^ 'w^'^w jft i^nr ^ara ^utt 

Kadi ada gela to parvata ada gela 
To go out of sigAt i» to go beiind a mountain. Or it may be in this 
form, Eddi dda 4ongara (The hill is just the other side oflhe stick). 

1171 ^nrzi^^iivnT 

Khada, takuna anta pahava 

To ■tkroto in a stone and find the depth. 

1172 ^TZnraBB f^WTT^OeWT 
Ghatazavala divasa mavalala 

When near the mountain the tun set. 

1173 *jt^'?f^ ^fW TT^* Hrfiff WdbW^fV ^W! TTTI'' 
CandaQehl khapata nahi ani kalokhahi khapata 


He cannot bear the moonlight, nor can he bear darJtnes*. Discontent. 

1174 f^nwr *mftwT ^rtr <snt TiTfij ^itswsT "ft^ »CTK 

Cikana matila ola phara ani karantyala bola phara 
Clay toil it very dantp and an unfortunate man very talkative. 
Defective people bo behave that their defects become generally 
known. Ii66, 1221. 

1175 ^^\ Pl^l ^ "41*18 flWT 

Tsauda vidya va tsausasta kala 
There are fourteen icieneei and sixty-four accomplithmentt. The 
former inclnde the Vedas, Fnranas, Grammar, &c.; the latter each 
subjects as Singing, Dancing, and Painting. 

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X. NATURE 151 

1176 far*"! 5CT ft*% 5^ ^*l 

Zikade pudha tUcade mulukha thoda 
h there but little land in front ofut? 

1177 Hif ^rfif ?lw 'jHttk f^'W 

Jethe zave tethe doivara divasa 
Go where you will the daylight m overhead. 

1178 ^ ^i?!^ W^ T^^"^ ^^a V^^ 

Je dekbale nahi ravlue te dekhale kavine 
The poet has seen what the sua has not seen. 

1179 ^ fq*r"?f 5I*ft*f 

Je pihdi te bramba6di 
What is in the body is in the universe. We can know tlie world 
by ourselvea. 549. 553- 

1180 i(ldbV1flf<i ^ fli*fl IT^ 

Talahatane surya zbankata nahi 

The tun cannot be covered {hidden) with the palm of the hand. 

1181 rftaE iftae ^ft^ giflt 

Tila ti'a jiva tutato 
Zitt/e by little the life breaks. 

1182 ^'^!^«i% 

Theiiibe theiiibe tale santse 
Drop by drop the tank fills. 

1183 ^»w TTCT ^ iT^rra ■^TftwT »ni "itTfT^ Ararat 

Dagada bara var^e panyaiita rabila pana koradatsa 
The stone mas in the water twelve years but came out quite dry. 

1184 ^TfT^ ^tr ^^ TT^ 
Dagadatsa dora hota tiabi 

String cannot be made from stone. 



1 185 ^mf^^j ^fe WW 
Dagadapek^fir vita mau 

Brick it titter than ttone. 

1186 ^TT^ Tuft ^^re g^TT irflf 

Daraci mat! darasa purata oahi 
Tie soil from a Aole tctll not auffice tojiMit again. 

Daba bara ko^vara bha^ badalate 

The language changet every eighieen or twenty mlet. 

1188 5^si TRi; ^rnrcT flwas flmit iunn" 

Duruiia doiigara sazarli zava^a zita kazara 
A hill looks well at a dittance, but when near it yov tee the Nux 
Vomica tree. Applied to relatives, work, &c 138a, 1438. 

1189 TB^^n^^i^^f 

Dristl ada te pri§ti Ida 
{("'hat it out of eight it behind our bach. ' Oat of dght, out of 
mind ' (English). Or tlie last part may be trit(i dda (oat of the 

1190 ^^i^^ftrm 

De dana sute girana 
Give a(m» and the eclipte toil/ jiais off". Used by beggars at the 
time of an eclipse. 

1191 ^JITOVT'ftsra 

De maja dharani thaja 
mother (earth) ! give me a place. 

1192 li(tT f^flfli^ *ii<% ^tw f^^*iiW ^t^ 

Dona divasaiitse caiidane dona divasantse nSjadane 
Two dayt' moonlight, two dayt (fa husbaitd't protection. Transientnees. 

1193 qjwin wwfl*,^ ^^^ w^mi^ KifViK it|¥t 

Fanyanta padaljavara vara budabude alyavatsuna 
rahanara oahita 
Onfaliing into the water bubbles will certainljr rite to the turfaee. 

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1194 ^'IT ^ Mffll**! ^^m 

Furretsa surya pa^imesa ugavela 
The eattet* tun will rite in the wett, An incredible tiling'. 

1195 nfn ifV4¥ ^f% fii;r 

Prati jivi sri^ti bhinna 
In every living tiing a different creation. 

1196 »TT^ WRT *f fHfllMH 5^ Vra^ 

Mazb! zaga mbananSrasa prithvi hasate 
Tfie earth lawght at one who call* a place in it hit oion. 

1197 ^3 W^ ^»T¥ WT?,% IW tO WI^NT 

Mutha bharoDa dagada marale eka tan lagela 
Jf jfou throw a handful efttmet one at least will hit, 

1198 gfS fflflWr HlRl 

Murti tita^a prakriti 
There are a» many eharactert at there are individualt. The first 
word is Eometimee vyakti, md meoiiB tbe same. 

1199 %irre *f^ ^sfw <jBe ^W!T iTf¥ 

Melasa mhanuoa candrasa khale padata nahi 
£ecaute }/o» die there will not be a halo round the moon. 

1200 TTTT ^[^1w ift ^ f3(HT HI^ «Z Wf5tW ift Vlim^l 
Baza karila tl purva di^ ani bbata saiigela tl 

What the king doet it the eattem direction (it right), and if the 
jtriett say to it it the new moon. 176. 

1201 ^WT ^ITT IT TT^ 
Yaetra ada jaga nagave 

Under itt elotAing the world it naked, 

1202 41*2(1 4,^ I flTT «^i^i «1*n.r 

Yatevaratsa zhara FarvafLtsa soyara 
The wayiide tpriiiff it a friend of all. 

Digitized ByGOOgle 


1203 TTTT ^nii'i ^ira ^rft 
Vara pahuna patha djavi 

Turn y<yuT hack according to the wind. Act according to 
circa mstancee. 

1204 q(jMi>| in% ^ TWZ3ot^ alf^ 
Varyane ale va vavataline geie 

It came with the wind and went with the whirlwind. iDstability. 

1205 qi^fii' qidbfl^ ^j^W finnft 
Varyane valato thuiiklne bhizato 

He driei up with the wind and become* damp with tpiltle. Excessive 

1206 n^m Hr^ 'TOT Trawls m Ptf 

Sabdaifit^a sindhu pana akaletsa eka bihdu 
An ocean of words and but one drop of sense. Or Bometimes eimply 
Sindkiiita bihdu (A drop in the ocean). 

1207 «l^s^ ^l^ ^WT Sf ^r^ UTOT ^pa 
Samudraiita gelii luka to samudra zbala suka 

Lukd went into the sea artd it dried «p. The word Lnbl means 
one gannt and lean, or a Inckless wretch. 

1208 <I4Js^Jn HT^R 4i)<.-fT 

Samudraiita zauna korada 
He came out dryjrom under tie tea. One whom no advantages 
seem to benefit ; or, one living in wickedness who claims to be 

1209 «gi^^?rV«%' 

Samudraiita sui Sodhane 
To look for a needle in tie tea. ' To look for a needle in a hay- 
sbick ' (EngUsh). 

1210 ^idH ^jJra WTWTT 

Sutaae svai^asa zan&ra 
To mount tie iaarens by a thread. By knowing a little to appre- 
hend the whol& 

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1211 ^'^xgi' '•i^iw 

Sury§,pudhe kadavata 
A wick before the tun. 

1212 g^T^ f^flJl UlRu C^n'ni^ *ft*Tf IZ 

Suryapudhe divati ani hanumantllpudhe kolhate 

A candle before the sun and a iomermuU before a monkey. 

1213 gjtrrtft ai%^^ 

Suryapoti sauailvara 
A Saturn in tie family of tie fun. Saturn is supposed to be aa 
o^pring of the sun. A bad or dull son of a good or clever father. 

(b) Trees, Pl4NT8, and Flowers. 

12H ^raB^tr^ ^rnr TOB^re zrara 
Alavaci khaza alavasa thauka 

Tie itckinff of the Calladium i» known to the Calladium, It is 
edible but causes an irritation in the throat. 'The wearer best 
knows where the shoe pinches him ' (English), 

1215 HaSTHI^'ITOt 
Alavavaratse pani 

Water on tie Calladium leaf. ' Water on a dock's back ' (English). 

1216 Hll.«H*Sn WTTT f«NT^ Wrar 
AisSrakhi maya Dimb§cl chaja 

A mother' » love it Hie tie thade of the Nimb tr-ee. 

1217 ^ ^T»^ Tft* ^ W Ttt^ ^^^ 

Uiitea vadhala erarida tari ka hoila ik^udanda 
Although a cattor-oil plant grow taU it will not eqjial a mgar-cane 
tfem. The two «re usually planted in one field. 

1218 ^nmTHY^s^ 
Ujada gavi vata vrik^a 

I* a deterted village the Fieut Indiea is a fine tree. The tree 
quoted is sometimes mdMdra (coral). Another form is Otd^ gdvi 
erauda ball (In a deserted village the castor-oil plant is a noble tree). 



1219 ^w^ ftlSf ^irft Ttift^ ^iSo ^11% 
Uihbara pikale ani nadag^tse dole ale 

Wildfigi are ripe and tie lear hat »ore eyet. 257, 1 248. 

1220 "3WT1^' ^ 
Urabaratee phiila 

The fiov>er of the «ild fig. Popularly supposed to flower for 
a minute or two eometimes at sight, therefore seldom seen. 
Generally applied to a rare visit. 

1221 flHWt WTTre ^135 ^ir "Wtll ^WT JITOBTO ^^ ^V 
Eadayya zhadasa phala babu ani unj3> mapasasa 

bola bahu 
A bad tree bears much fruit and a defeclire man talk* much. 1166, 

1222 *14lm TT^' ftWT ^ ^"t'f*l'ai ^T^ flm 
Karadila nabi kidH va bodaklla nahl pida 

No in»ect touchea a tafflower and no evil happeni to a {Hindu) 
midow. However badly the latter is treated death is slow to take 
her, and no Berioos illness seems to come to her. 

1223 *<.igt^' TO ^l^ ^^ 
Karanici bale amrita phale 

Tie fruit of Immortality (w obtained by) tie »trength ofdeed». 

1224 flPra I'ft^'I ^Wli f^*fl' 

Kavantha baheruna tsangale disate 
The outtide of a wood-apple lookt nice. 

1225 qii4|I4<, WW JTTT^ 'IT 'Tt W**llfijfll*l Tlf^H IT^lf 

Kantyavara latha m^:^ tara to rutalvaSvaya 
rabanara nabi 
Ifjfou ad a tiom it will lurety prick you. 

1226 gc^T^ft^T ^trr ^fliwi ^na© 
Kurhaditsa daiida gotalS. kaJa 

Tie handle of the axe it Death to its own tribe. 

Digitized ByGOOgle 


1227 ^"af^ ^ TtO 1dB*IT« 7ft^^ <T^ 

Kotbehi gele tan palasasa tlnatsa pane 

Go mAere you will tie Palat it triple-leaved. A very fitvoorite 
proverb, meaning that man's character is the same eveiywhere. 
Another form is Palata kohkandnta geld tari pane iinatia (If the 
Falae go into the konkan it will still be triple-leaved) ; another 
form is Palata gela ghd(d tinatm pane defid (If the Patae go to the 
hills it will Btill have three leaves to a twig). 

Khair&tse zhada va mhataryatse bada 
Tie Acacia iree and an old max't ionet. They are hard and brittle. 

1229 JWrniTF TRI ^ flri^ iflOiW 
Gulitbala vasa paoa k&iite ^anrasa 

There it tcent in the rote but it hat thomt in itt hody. 

1230 ^ ^KUiHfii^i fin *JKflKT ^n 

Gtila tsaranarapek^a nimba tsaranara bara 

He mho givee you Nimb leave* to eat it better than he mho gives you 

tugar. To give sugar is understood to be an enticement, as in the 

phrase Gu}a khobare dene (To give sugar and cocoamut), i. e. to 

entice. Nimb leaves are medicinal. 

1231 i*^^[Tl% 
Candana kadhane 

To extract {the tcent of) tandal-Kood. To beat. 

1232 ^ijrtJRi'sae 

Zase zhada tase phala 
At tie iree to ittjrait. 

1233 ^ft?T TT ^^ fT35W ^35^ 

Jita na meli baralici muli 
Marali-grati root» whether alive or dead. A very hardy grass. 1 376. 

1234 suT itr^ wtrt WT^ irt^n TwaS^ 

Jya gavacya bori tyataa gavacya babhall 
Wiere you Bor tree* come from, from that very village we Bdbial 
treet have come. Applied to a boaster. 



1235 flffpft in% ^T» ^ ^3% vnum 

Jyaci l&ge tsada to ude sata mada 
One viho U sinight after Jlie» as high at seven cocoa-nut ireet. 

1236 airftf 1*35 T^ft' WPif ^ 1 ^ftlfif 

Jyane pliala icchave tyane phula na todave 
He who wanlt the fruit should not nip off thefiotoer. 

1237 ura Trapi ^T^ ^ 'HI' ^TWI 11^ 

Zbada pahuna ghava va manusya pahuna ^bda 
Strike according to the tree, speak according to the man. 

1238 wm^ T^^ »ia6Pn?w 

Zhadaci pariksa pbajavaruna 
A tree it judged h/ its fruit. 

1239 flT^BT^* ^ Ul'<1<d1^' laEjftt 
Zbadaci pbule zbad^l^bali galatila 

Tie flowers of a tree will drop beneath that very tree, i. e. one should; 
Temam oear a beueTolent person. 

1240 m^T^ ^n^# ^^t^ ttI; ^if^raT^' 9flt TiT^ 

Tadaci eavali gbadici bai aihbyakhali ubbi rSbi 
womaa ! the shade of the Toddy tree lasts hut a momeat, stand 
under the Mango. 

1241 grWI fltTT^ gOfl< flT^rtt 

Turici kathi turivara zbadavl 
Strike a Tur (gainst a Tvr to shake off the Uavet. 

1242 gO^O^< T^ f'T'Wt 
Turibarobara barada ciradato 

The wood-worm suffers with the Tur. 274. 

1243 !Jdb3n% (1961**1 fltf^ WTf^l^ 
Tula^tse mulahta kaiida lavu naye 

Bo not plant an onion (or bul6) at the root of a Tultt plant. The 
ToM (H0I7 Basil) is a sacred plant. Another form is Tulata 

Digitized ByGOOgle 

X. NATURE 159 

upatvna hkanga Idvane (To pluck np a Tnlsi plant and to put in 
Indian hemp). 

1244 ^fqi?.«|4i m'JtQK jft iMi^.Wlf MI^MI^ 

Tu pbiralasa zhadozhada ml pbiralo panopana 
You have travelled round the tree*, I round the leavet. 

1245 ^ <,>S4 N I T^ <fW n^^U 
Teradyantsa ranga tina divasa 

The colour of the Sakam flower latti three dai/ii. 

1246 \nrnnvr vr^aet 1 T^n^rwr ^t^# 
DbarHjalli dahali iia basayaUi savali 

No branch to hold, no thade to sit under, e. g. a widow. 

1247 ^rra f*!^! WFiT TUfiff *F^ ^^VT^T ^HWl 

Naya nirguda maka aai sarva au^adbantsa kaka 
The Nay, Nirgud, and Mdkd plants are unclet of all medicine*. 
The three are also spoken of thus : — Na^a nirguda maid tmhoia 
phdhkd to uda zdya lankd (The Nay, Nirgud, and Maka, if made 
into a powder and tossed into the mouth, will enable a man to fly 
to Oeylon). 

1248 l*i«|lfll ^li^T ni^tcwSITHlPll flilfloomWI ^WT fdb^ail 
Nimbala alya niriibolya ani kavalyala alya gala- 


The Nimb it in fruit and the crow hat mump». 257, 1219. 

1249 1R^ 11^ TIRT inf¥ W^ ^rtZI 

Padala tara aihba nabl tara olata 
If it fall it mil be a mango or elte a green tttck. 

1250 TR IT ^ HTfil VTds) W^ ^ 
Pana na pbula ani kamah mazbi suna 

Neither leaf nor floKer and (tayt) 'JJotut » my daughter-in-law.' 
They have not given the obusI presents and yet call her daughter- 

Digitized ByGOOgle 


1231 ftmWT QTVnT VfVT *iN^ K^ ZT^ltW 

Pikalya zh&davara dhoiid^ kom taii takila 
Some one or otker will tirow a tlone at a ripe /ntit tree, i. e. at 
& good man. 

1252 fiftw ^ ft^ 
Fikela tara vikela 

J/il ripen it will tell. 

1253 ntMdbl'^' m^ laSlW ^'Wldbllifl 9<k>\^ 
Piriipalatse pana galale ki piihpalagava zalale 

Either the Pimpal leavei have fallen or Pimpal village (Pimpal- 
gaon) hat been burnt. On seeing tlie bare tree do not conclade that 
the village fans been bomt. 

1254 ftqaei^^ 

Fiznpajatse phGla 
The fioioer of the Pimpal tree. It has no flower. 

1256 fttaBTOT "^fr ^f¥ ^T«^ WTT 

FiihpalaU ^nga ghaii zauna saiiga 
Podi have come on the Pimpal} Go, and tell it at home. It has 
no pods. 

1256 gW^Tft^SSBl^ 

Fhula zhade to phala lage 
When the fawer falls the fruit comes. 

1257 ^ W^ iR.^Ijfl^l'f 

Phula jliendutse garibaguribatse 
Tie Jhendu flower it the jKior peojtle's flower. 

1258 ^ T!^' yrr^ ^WBSt 
PhQla nahi pbulaci pankali 

J^not a flower then a petal. 
1269 ^14<.1*JIB fl^ 

Badarayana sambandlia 
A Bor connexion. 


X. NATURE i6i 

From the follonisg atorf. A learned PaodU oaoe went into a town where no 
one offered him hospitalitj, and no one even inquired where he came from ; so 
ha did not know what to do. He drove quietly along till he came to a rich 
man's house, there he stopped, and tied his cart to a Bor tree which was near. 
Then going towards the house he saluted the owner. 'Where do you coma 
fromf ' the rich man asked. Knowing that this Ter; man had passed him 
before and not spoken to him, the Pandit decided that he must say something 
peculiar to attract attention. So he answered— ' Don't you know me? I am 
a relative of jours.' The rich man remarked — ' I don't recognize 70a, but tell me 
what connexion 70a are.' Then it was that the Fandlt said — "There is a Bor 
connexion.' Hot being understood, be had to explain that his oart was made of 
Bor wood, and wss tied to the rich man's Bor tree, hence the connexion t 
Seeing the drift of his remarks the householder was ashamed of his conduct, 
and entertained him with all due respect. 

1260 ^Webl^ liZT ^ fJWZ ^Iffiff TWf ^TTO 
Babhajitsa karita pudhe tikhata ani mage poiitsata 

A Baiial thorn U ikarp in front and pitkUti at the back. The 
worde are quoted 6omei\m.eB pudhe gha^a (stiff in front). 

1261 'Tnrr R'raoTfl^'flT ^^rr . 
Bars, pimpalavaratsa mutzS. 

The demon of twelve Pimpal tree*. A Bpirit is believed to haunt 
the Kmpal. This belief arose probably from the rustling noise 
which the leaves make in the wind. 

1262 Yf^l^t ^li% ^fH nfw ^vtw ^rft 
Baberuna kaiite pana aikta goda sate 

Outside prickles tut intide tweet. The Jack fruit. 

1263 Tft^Nn wtl; ^^rra ^^K wni irff 

Borila bore yenyasa uSira lagata nahl 
It doea not take long for the Bor fruit to come on the Bor tree. 
The truth is quickly extracted by a beating. 

1264 ^^ HTT ^Ir^* Mlitu ITPI^ ^Ht 
Bore gbya bore p^tbisa lagali pore 

' Who teante Bor fruit ?' and the children cry after him. 

1266 ^vtVT3nrra ifj vw^ 

Bolapbulasa gatha padall 
The word met thefiower. A coincidence. 



1266 iHdJI HKim ^TTT WRTt 
Hothja zbadala -vara lagato 

The Kind blows agaitut a large tree. 

1267 K\\^J ^tiTt x^TT ^ITI^ t^fT^ T^ft TW 
Kaltsa hoto parvata ani raiikatpsa hoto rava 

A miulard-teed becomet a monntain and a beggar become* a iittg. 

1268 ^.looUim ^TaETVKW 
BajyatiSa thala karacie 

To make aplate out of a Panic teed, Exa^^istioQ. 

1269 M«*ii^ 'n^ ^iTftr flfif m^ ^ti^ 

BsJjatse dhasale ani bhutane tohda vSsale 
He coughed after eating Panic teed and tie demon opened Ms mouti. 

1270 «i^ ^T^n^%flii^ \m^ 
Lankuda sayatse lenkaru rayatse 

Wood of a teak tree, a child if a king. The beet of their kind. 
567, 127a, 1907. 

1271 Tfrtt VM fqqdbTH ^ pHJaoI^ ?ITW '^'Wm 
Yadaci sala piiiipa]asa va piiiipalaci sala vadasa 

To put ike hark of the Banyan on to the Pimpal, and the bark of 
the Pimpal on to tie Banyan. To make tme Mm and &lBe true. 

1272 ^^in^ jm flrar ^r^w wran w«ii^r*ir 

Vrik§amadhye eka Baya varakada sarya ayabaya 
Among trees there is only one, the teak; the rest are old Komen 
{v>orthtess). 1370. 

1273 ^fUWT ^^ flT» ^frrtf 
Sendyavara basuna zbada todane 

WAUe sitting on the tree-top to cut the tree down. 

1274 ^it^t^inTt 44m< ^Wf 
Safigosangi vadala vSiig^ 

Tales of BnnjtUs growing on a Banyan. ' TraTeller's tales ' 
(Englieh). 1255. 

Digitized ByGOOgle 

X. NATURE 163 

1275 ^iT3T *rfW¥ ^ ^^rra^n^ 

Satha varaanT suiitha phulavajaci 
The ghtger plant flower» once in tixty yeart. 

1276 i^ast^ ga^ ^^f '^^ ^t^ 
Harallci muli ^uduna kbudima kbSvi 

Harati grau can be frequently cut for fodder. It is almost im- 
possible to extirminate this graes. I233- 

(c) The Weathbb, 

1277 VI4T3I "Ml^ TP^ ^ 
Aka4a gadagade pani pade 

When there m thunder rainfalls. When the head of the houBe is 
angry there will he tears. 

1278 'wnfi ^iif^ wii I'.^iiT 

Aradra ani padi garadada 
Aradra and copiout thowera. It is the sixth of the twenty-^ereii 
Itmu-mansions, and comes early in the rainy season. 

1279 9*fl3oT 'lY^ HlflfllefcT Tt'ft TirftT f^^ldbl 5RW 
UnhiJa zogi pavasala rogi ani hiiiivala bhogi 

In the hot season an ascetic, in the rainy season ill, and in the cold 
seaeon enjoyment. These are the three seasons. In the first a man 
dresses like an ascetic with few clothes, in the second he has fever, 
and in the third he eats well, sits over a fire, and enjoys himself. 

1280 "^n Hi xi^ flrni 
Garzela to padela kaya 

WUl it rain because it thunders ? ' Barking dogs seldom bite ' 

1281 t^nn^rr ^TFrif i<iqi^i it^ Woom ft^rnr 
Citr3,c]r& tapaue barapancya path! kalya hot^ta 

Deer's hacks are Slackened by the heat of Chitra, This season 
comes at the end of the rains, and is very hot 
v % 

Digitized ByGOOgle 


1282 %^ aOe ^wftr jit41"«6e 

Caitra gale ani kuDabI pale 

Rain tn ChaUra and the kunbi runt. It is the first montli (Marcb- 
April) and seldom rains then. At that time the knnbi works on 
the open threahin^-fioor, and, in case of rain, wonld be driven to 


Zaminintana pausa padata nasato 
Rain, doet not fail from the ground, ' Pigs don't fly ' (English). 

1284 flIT ^ ^TWTT 71^ TIW TITV PWWT 

Zara mriga sadhala tara vaoa Q^hi pikala 

If the Mrig ram come at tie proper time there vnll be no tewrdty 
oferope. It is the fifth lonar-mansion when the soath^weat monsoon 
is expected to set in. 

1285 ^%Bft#<t%irt 

Thaidi geli bafidi keli 
When the cold weather toae over he made hinxelf a coat ! 969, 
1706, 1765, 1876. 

1286 ^<t¥^Wt 
Thand^a ba^di 

A coat for the cold. 

1287 vn:^ WTW iiraw »itTT% fufV' fi^ 

Dharana marana paQsa kooatse hat! nalii 
The market-rate, death, and rain are in no one't hande, i.e. no one 
can control them. 

1288 i| q<f7ftv ftTT ^(K, 'H'l fiftjIT ft^ 

Ha padatila intra tara bh£ta miiena pitra 
If the Chitrd rain do notftUl there will be no riee f>r aneettori, 
i. e. at the annaal ordddha ceremony for the departed. Chitra comes 
about September-October. 1290. 

Digitized ByGOOgle 

X. NATURE 165 

1289 1 Wnnft JTOTTTT 'TT^* T^ 

Na lagati magha tara Tarati bagha 
If the Magha rain do not fall look up. The tenth Itmar-msiiBioii. 
Without itB rain the farmer maj eit and atate into space. 

1290 q^jft^r ^^TTT TT ^wi ^rw gwT 
Padatila uttara tara anna na khaya kutra 

If the Uttard rainfall even, a dog will not eat the food (it will be so 
plent^ul). It ia the twelfth lunar-maasioo. Another form is 
Padatila citrd tara bkata na khaya kutrd (If the Chitra rain fell rice 
will be BO plentiful a dog will not care for it), 1 288. 

1291 M-tfllW *^lfll TTT fWWft^ Jmfftvft^ ITO ^ST^ T ^JSo 

Padatila svati tara pikatila manlkamoti pana 
kapOsa na mUe vati 
If the Svdti rain fall there wiU be a crop of ruliei and pearh but 
you will not get cotton enough for a lamp-icick. It is the fifteenth 
Inn&r-mansion. Its rain is commonly supposed to prodnce pearls, 
but OB it comes just when the cotton is ripening (October) it spoils 
it. Sometimes the middle phraee is omitted. 

1292 1I%W flfV TTt VX€\M twuft 

Padela batti tara padila bbiiiti 
If the elephaiUa rainfall it will inoci down wall». This rain, at 
the end of the monsoon, and generally from the east, is very heavy. 

1293 11%W f« VK. jafe^ IW 

Padela basta tara kulathbi masta 
y the elephania rainfall the ktmbi will be excited. It will be 
good for his rabbi crops. The last two words may be pi&ela masta 
(there will be a large crop). 1292. 

1294 in^ra ^ "VfPt vnft 5% 

Pausa pade &d.{ matl tude 
When ravafttlU the aoU treads down, i. e. the foot sinke into the 
gronnd. Or, perhaps the last word shoald be it^e (the dust flies). 

Digitized ByGOOgle 


1295 qi'dm ii%^r ?fT 'n^ fli^ 
PaQsa padela tara pa^ eafiteela 

If rainfall teater accumtilate*. Applied to earning' and saving. 

1296 irrawpf firaftfi ^ *n,*KT'f irrSf wf^ wni irfV 
Famane bhizavile va sarakaraDe marale tjaci laza 

There i» no thame in beit^ drenched with rain or in being struck hg 
an official. 

1297 5^ mftr ^i^ ¥W 

Pusa ani kari hussa 
The month Paiuh and shiver. The tenth month (December- 
Jannaiy], probably the coldest in Western India. Hitem represents 
the sound made in shivering. 

1298 in^uPT T? wftr ^f^ti^! f(S 
Bhadavyafita bhattu acii aSviDaiita tattti 

The month Bhddrapad for [fattening) prietts and Ashvin for {fattening) 
pomei. The former is the sixth month (Augnst-Sept«mber) when 
ceremonies for the departed are performed, and priests are well fed ; 
in the latter, the seventh month (September-October), fodder is 
plentiftd. 1588. 

1299 »raT W^ ^^^T^' fTT TTfV Tf^ ^^?ft^ ^^ 

Magha ani tsulipa^i haga nahi tara varatitsa bagha 
Maghd and stay shut wp in the home, or look up. It is the tenth 
lunar- mansion, which if wet is very wet, and if fine is very fine. 

1300 JiTft ^ilfir fiprWT writ 

Maho aai hiiiivatsa laho 
Magh and exceinve cold. It is the eleventh month (January— 

1301 5»I!^ Wlflfll ^ fifll-<n 'dlflin) 
MrigacI lavani va hastaci ugavanl 

Mrigfor towing, Ha»t for groaing. The first is the fifth lunsr- 
maneion at the beginning of the south-west monsoon, the latter is 
the thirteenth Innar-mansion which comes about September. 

Digitized ByGOOgle 


1302 5*1% VfT^TT'f Wfir ^f^^I^^l3Ef^ 
Mrigatse adhi perave ani bombetse adhi palave 

Sow before Mrig and run hefore trouble. 1501, 

1303 Ttfl'tft ^T% ^ TT^ ^^T TI% 5]C ^11^ ^ »m3ot 

Bohim daze mriga gaze ardra vahe pura sabadeva 

kahe bbadaji gliara gbara vaze 

IfRokini be tultry, Mrig thunder, and Ardrd bri^ a flood, Sahadeva 

«ays to Bhddli there will be the rattle (of the loom) in every house. 

They are the fourth, HKh, and eisth of the hinsr-maneions. If 

they be as stated there will be a good cotton crop. 

1304 ^35^^ ■^tfii ^ftr ?!*<!'tfV %*»! "^ 
Valavani &le ani talavanl gbeuna gele 

Faha came and washed avay the tani-water. This rain at the 
beginning of the monsoon carries off any that remains in ponds 
or rivers. 

1306 *fhl ^i^^ra^ TJffti »J<.dblfl<, TWY 

Viza kadakadali ani parajavara padati 
The ligktni^ thundered {^flashed) and struck an earthen dish. Anger 
which expends itself on some trivial object* 

1306 «TTTftp(rt^ tat irniV tit ^rtft ^b thaI 

SattfLvisSntuna Dau zati tara baki dbtila rahati 

When nine of the twenfy-»even have gone the rest are dust. Rain 
falls during nine lanar-mansions, if these pass without rain there 
is nothing bat dost and famine in the land. 


(o) HoBbands and Wivea, (&) Mother-in-law and Daughter-in-law. 

(d) Belationa and Friends. (iQ Widows. (e) Women. 

{a) Husbands and Wives. 

1307 ^ir^FHt ^wt "nm ^wftr tttb^ ^^ttt w^ 

Agalltsa asa tasa ani magalitsa gulama zasa 
He is indifferent to the first (elder) wife, he is a very slave to the 



later {younger) one. Spoken of a man who is living with two wives. 
Among Hindos a second wife ie generally taken when the first has 
no children. 

1308 iRfrtftflTT fJi^oTT ^ta^ irnraW ^iiT^ Vla^ 

Agalila milena teolake magalila ukarato bolake 
Tkejini {elder) wife cannot even get a bodice, for tie later (younger) 
one he di^t up hie pot ofmimeg, 

1309 W^ ^T1«\ ^P^ ^ fll<l^ 
Ana payall karu de TSyali 

Bring the measure and let ue separate. The husband decides to 
divide what grain they have and to live apart. 

1310 WJ'S Pl4;*IT ^PHT flll(^ 
Apaaa vilaa savata 83,hina 

She herself doet not bear children and ^et she cannot endure a fellote- 
mfe. 'Dog in the manger' spirit. 

1311 Tfl3oT1[^a5^ ll^T^ froaBWT 
Isal^ isalala Sezari pisalala 

By his continual jealousy the neighbour goes mad, 

1312 ip*T y\m^i ^t'l ^'1*1*1 M*,ifl (*<,(**, ^i^iwr 

Eka puriisacya dona bayaka gliaranta kirakira 
karu naka 

The two wives of one man — let them not quarrel in the house I 

1313 W^ Tit 5^3ot *^ ft^T% %^ait 
Kaga bai dubali mhane nighale vegali 

madam I why are you so thin ? 'I have separated from my husband.' 

1314 'iri'wl' ^T^wt vrnft ^«w€V T^ret jfrHt 
Tsangali bayako jagaci vakati bayato manaci 

A good'looMng u>ife is the worlds, an vgly one is our ovm, 

1315 fiwt ^^K\ '^mz. firBfT H9XK ^t^ra: 

Jitsa navara daaata titsa samHira tsokhata 
She manages well whose husband is a slave to her. The Indian wife 
is generally a good manager if left alone. 

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1316 ffllWT Wnpf aft^ ^Wftf itWT iwf ^ft^ 
Jitya nahi godi ani melya bandhane todi 

While he v>ag alive ike «a» not affectionate, now he is dead eke 

breaks her necklaces and hajiglet. 1396. 

1317 %if «CF« ?iif wn 

Jethe dagada tethe dhagada 
Where there i» a (hasbaftd of) stone there will he a paramour. . 

1318 lit WT^raNY JWTT TTt 'mt T^P'™' 

Zo bayako^I bhala to khai dudhatSla 

He who is on good terms with his wife will lite toeU. 

ZqrQ satha ani paisa gUtha 
Tig up and carry with you your wife ami your money. Neither 
ehoold be trasted to the care of another- 

1320 ITT flT^T ^TT HlftT *WI qffl^JTT fWT 
paga zbala zuna ani mala pativrata mhana 

The thing hag become old and (says) ' Call me a faithful wife.' 

1321 fl<,inl'^ arw *^T?iiO^ Tra 
Taranitse gala rabntaritse hala 

The young wif^s cheeks: the old wife's neglect. He is fond of 
kiedng his young wife. 

1322 Tirer ^ire ^ mfiir t^OT w» inwV iTTi^ 

Tasa ada baila ani disa ada bayako maravi 
Beat a huUock every other furrow, and a wife every other day, 
A Shiidia proverb. 'A spaniel, & woman, and a walnnt-tree, the 
more they're beaten the better they will be ' (English). 

1323 ^T^^ft^i mVi^ '^tfi IJ«db ^'il Wl^ <IT^ 
Dadalyapekga bayako motbi musala gbeuna lage 

If the wife he bigger than the husband she kHI rua after him with 
the pestle. 

Digitized By Google 


1324 ^QVT iftft Wll^l WtlV 
Dekhala goho lagala loho 

She taw ker ktaband and became foni of Aim. 

1325 vfxj ^Twh^f wrfff "wftr tjssi^ wf? 

Navara bajakotse bhanda^a ani ralyatse kandana 
A quarrel betioeen hugband and wife is Hie pounding Panic leed. 
It is quickly over. 1527, 

1326 «raart^ 4^ wT^wW jfta 

Navaryatse pitha bayakotse uutba 
The hutbanS»fiouT, the toife't salt. Both ehoold earn something. 

1327 iW3En^ «kW ^Wf^ f^T^WTH xflSf 
Navarjatae marane ant cikbalaata padacte 

A Ausban^s beating it Hie a Jail in tie nud. The coaeequenceB 
are soon forgotten. 1325- 

1328 wSf^"9rf¥^ 

Nave nave jevi save 
Wiile new they dine together ! Refers to newly-married people. 
After a time the husband takes his meal first- 

1329 'WT^ 'W ^if^^ %WI% a^ f^TO 
Navyatse cava divasa melyatse tina divaaa 

Of a new {htttband) nine days, of a dead one tAree days. This is 
how long a wife's love lasts 1 

1330 1WT "rar Tt^wrt^TT iraT "wr ^rt iftwV ?tift ?ft ^' 

Navya navyH bayakancyH navyS navya pari pahili 
hoti a ase nab! kari 
ffew wives have new fancies, the first did not behave so. 

1331 1T^ TIT ^iPQ '(l^^l'll TTT 
Naztika nara ani tsabakatsa mara 

A delicate wife and dealing with a wAip, Perhaps implying that if 
strong and robust the husband would think twice before beating her. 

Digitized ByGOOgle 


1332 <liq4<nM) m^ ^^[^ it^T^ m*ft Ttaot 
Navadatica all pali gavaci zhali ho^ 

The turn of the disliked wife came and the village was let on fire. 
The man's two wives take turns in cooking. The holi is a. pile oi 
wood burnt at the Holi festival. 

1333 •liq>*if|^' T(tZ %fcIO^ mi^lfl^ ^IfjJJ aft* 

Navadatitse mitha alam avadatitsa ^embuda goda 

The ealt of the disliked wife is tasteless, the mitcttsfrom tie nose of 
the favoured wife is pleasant. The two are wives of one toan. 

1334 qfnniTT wnc tH¥ fij% ^rO^ii, 

Pativrata nara ratri hmde darodara 
Afaithfvl vAfe yet she goes from door to door at uigM, 

1336 ^finiwT ^ g^3o ^'nrr 

Pativrata nl musala devata 
A faithful wife or the pestle as a god. 

Once a good wife who waa very religions was pounding rice with a long 
wooden pestle, when her husband came In hot and tired and asked for water. 
While she went to get it, the pestle, which ehe had jnat raised, but which ahe 
had at once left her hold of to obey her husband, remained suspended in the 
air ; thereby witne«aing to her faithfulness and obedience. Another wife, not so 
faithful, hearing of this and wishing to obtain &me in the same way, persuaded 
her husband to come in while she was in the act of pounding rioe and also ask 
tor wat«r. This he did, but when she left her hold of the pestle it fell on her 
head and left a bad bruise. As it is God's work to punish, this showed that the 
pestle was her god. One was ' a foithful wife,' the other had ' a pestle as a god.' 

Applied now to one who boasts of her faithfulness by replying 
' A laithful wife ! yes, or else the pestle is your god.' 

1336 n*<.'^ ITT; f^ WTTT ITT 
Phirali nara tara bhratara mara 

If the woman turn on her husband she may kill him, 

1337 Tra^riTT wrtn^ ^rawf^ *iff ^^ iTfY 

Bayakana lonyaci Bavatabi sabana hota nabt 
Women cannot endure afeUow-wife even if she be (toft as) butter. 



1338 ^mqlt 5*^ ifinft fiw^ 

Bajako dusari phajitj tisaii 
A tecmtd wifi; dt^ace, a third thing. The two wives will quairel 
and bring disgrace. 

B&yakone dili bhara to pati zhsle tarra 
The loi/e stirred up her husband and he became excited. 

1340 wTwt ijfTrft ire^ in; ^Ntk infV HT f*nr^TK 

BayaJto fiaha?! asali tara eaihsara nahi tara vipa- 

If the wife he sensible there mil he good management, if not there 
tptll be ruin. 

1341 ^Wwttw %WTT wr^fti Sf ^nrraftwrraK "WKfti 

Bibfe&heba yeaam umarinta to raiyasaheba zanara 
When the mistress becomes of age, the master teill be on tie edge 
of the grave. 

1342 Ann mf% ^4Ht ? qiziiz ^nV 

Miya §.01 bibi va katakata ubhl 
Man and w^e, and a quarrel is ready. Or tbe last two words may 
be tageri vhhl (dismiseol is ready). 

1343 *H(lflKI ^T^WT ftfllW! W^ITT 
Mhatara dadala jivala adhara 

An old kushafid is a support to life. Or, perbapa better, kuiiu- 
nuUa ddhdr (an excnse for nBing tbe fbrebead mark), i. e. it shows 
tbat sbe is a wife, not a widow. 

1344 WraWT^5t^ WT^ tHT %# 
Lazalazu meli tyatsa gavi gel! 

Djfing with shame she yet ment to that very village. Spoken of the 
yoong wife when sbe goes to live with her hasband. 

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1345 iJtiT *R^«OT mi^i >^i.m 

Lobha lateakala pattha sutala 
Affection wm ttraiaed, there v>a» a flow cfmili,i.e. wben a quarrel 
arose between man and wife there came a ruali of affection. 

1346 ftia^ itwr: ttwr ^t^ ^ ^rt? Tr^rat ^trf** ^t¥ 

Sill bhakara takfine goda va vaita b^yako porane 
Stale bread is noeet with iutter-milk and a bad wife become! sweet 
when the ha» a child. 

1347 ^ra?! ^TJ?1 "JITT ^iHll ?t^K MlJtl *i*IK 

Savata pahuna grmgara ani gezara pahuoa saih- 
Adorn yonrtelf having regard to your fell<m~wife ; arrange your 
ttyle of living having regard to your neighhour. 

1348 ^ft^inT ^i^ xpit 
Striyatisa jiva pati 

The huthand it tie life <^ the woman. 

(J) Mother-in-law and DAraHTEa-iN-L4W. 

1349 «l^ at ^ MM<:IH<^ 

XasI ge sune gbarasaraklil 
davghter-in-lau) I viiy are you behaving to ? (She antweri) ' LUe 
the houtehold.' 

1350 ^TTTTWr ^HVK. I^'IT ^THJ^^^ ^it^ t^TT 
KanaJa koihpara zadenS, saeti mell zaval radepa 

The elbow will not touch the ear and the ton'in'law will not cry 
when hit mother-in-law diet. 

1361 llt^TT lifJT »TO *IT*ft^T ^Smi-WT 

Gavatsi gandya pana easavetsS, deSapandya 
A fool in the village but a lord in the opinion of hit mother-in'law. 



1352 ^nr ^^^ «T^ ^TT f^'w ^i'*^ 

Cara divasa cjira divasa sunetse 
Four dayt cf the motier-in-laie'i (autiority) and Jour days of the 
dattffhter-in-law'». The Utter asserts her aathority when she has 

1363 ^t^iwT ihrtflft ^ 4tft^ ^n^ 

Poralft pafitoji va porila sasu 
A teacher for a hoy, a mother-in-law for a girl. The one is the 
eqoivalent of the other. 

1354 ^1%^9rt%^ 
Bole dliuve lage sune 

Whether talking or cleaning (thepoti) it affectt the daughter-in-law. 
"Whatever the mother-in-law says or does is intended to reprove the 
daughter-in-law. If dh&va means ' daughter ' (Molesworth) then 
the proverb woold be, ' What is said to the daughter is meant for 
the danghter-in-law.' 1557. 

1355 ^ritr^ "^ wftr H^tTre ?t^ 

Maheraci peja ani sarvangasa teja 
Gruel at a mother' t hou»e refreihee the whole body. The daughter- 
in-law prefers even the plainest food at her own mother's house. 
The word mahera expresses in a narrow sense the meaning of the 
English 'home.' 

1356 »Tf|^ g^ ?rre^ 'jfif 5:^ 
Maheratse sukha sasari hote duhkha 

(The girlfeeU) happineti at home but pain at her mother-in-law' t. 

1357 ^Nft^^^^^WI^ 
LeiikiEa bole sunesa lage 

What it laid to the daughter it meant for the davghter-itt~law. So 
that the girl may not complain to her mother or her hosband, the 
tatu addresses her own daughter, urges her to work, chides her for 
laziness, &c., but all the time she intends it for her daughter-in-law. 
The first words may be komhadUa bole (What is said to the 
fowls). 1354. 

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1358 X^ ^FTOT vm iiff^ jttIt ^tnr 

Vedila saaara kaya ani mahera kaja 
What it a motker-m-law''* house or a mother't Aouie (0 a mad 
woman ? She would be mad indeed not to know the difference. 

1359 WT^^^ft^^^ 
Savatra al visaya zai 

A tt^-mother, attd no enjoyment, 

1360 IJI^O Wl^sfl ill^O fll^M^ 

Sasan ekada^i mahen ^ivarfitra 
Eiada»&i at mofier-'m-laia't, and Skivardtra at home. Troables on 
both sides. Sometimes the two fasts qnoted are aivardtra and 

1361 Qiu'O' 'n?!! gwgw ^rt% it^tV %ift f 0^ tiS 

Sasan zata kutsakutsa kafite raahen yeta haiikha 
She walkt on thorn» to her mother-in-law'*, but the feeh delight in 
coming to her mother' t houte. 

1362 VTO^ ^^Ifl*. 9\^K, "S^K 
Sasavetse doiidavara zaval udara 

The ton-in-law is liheral with the dittended paunch {jtroperty) of kit 

1363 ^I^at^ft ^t^ ^tW ^X^TT TCPf ■'irtf 

Saau gel! tbika zhide gharadiira liati ale 
I am glad mother-in-law hat gone (it dead), the whole houte it now 
in my handt. The last phrase is also quoted tupdtte gddage hdti 
die (the butter-pot has come into my charge). 

1364 'BT^irr Tra g'twr wrar ^m *ire ^n^wr wpmt jt^ 

SaBiitsa paya sunela lagala suDetsSr paya sasula 
lagala tan eunenetsa payS padave 
If the mother-in-law' t foot knock againtt the daughter-in-law, or if 
the daughter-in-law' I foot kttock againtt the mother-in-law, it it the 
daughter-in-laK leAo mutt leg pardon. 853. 



1365 M}'^ flli* ¥rt^1fl<F wftHSll^t^TTTWT^A'Sl^ 
SasucI T^ta khoda navara va mi aeale goda maga 

ila yeto plioda 
Motier-in-late's bad habit; she katei my huibanA to he kind to me. 

1366 ^T^WT ^iiT »=f's% 4j*mmi^i ^rr^ fro^ 

Sasupana ala mhanaje sunapanatsa zatsa visarate 
On becoming a mother-in-law the t&rmeitt$ of beit^ a daughter-in-hw 
are forgotten. 

1367 ^n^TTI^ ^ TT^ 
SaBumage 8una natee 

The dawghter-in-latB must dance to the mother-in-law's tune. 

1368 ^n^vT ^{TK. inftr ^tm vra 
SSsula mara ani suuela dbaka 

Beai the mother-in-law and the daughier-in-lav> wUl he afraid. 

1369 WT^Wrsft^^ ^ TTin 'ft^ 'fe 

Sasu satizorya tale mazha jiva zaie 
M^otier-in-law is making cakes: may my soul be burnt, i. e. I need 
not expect to get any. 

1370 gitin ^ww ?rT^ 

Sunela dadapana Basu 
The mother-in-law is a check on tie dattghter-in-law, 

(c) Relations and Feibnds. 

1371 IT^t ^ K^ *IT1^T Wrrt 

Ail lenka havai gharoghara zavai 
A daughter so fair j a son-in-law from evert/ house. All will want 
to marry her. Another similar saying ie Asa lenka ddnd gharoghara 
sund (A son bo good ; a daughter-in-law Irom every house). 

1372 innfY ^ VfPT ^f^ ^raz ?iTT% m^ 

Asat! mule labaoa pan tikhata tyaiitse kana 
Although children are small they have sharp earl. ' Little pitchers 
have great eare ' (English). 

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1373 VWf)« irraB TTT ^WtW ^T3o 

Asatila bala tara phedatila kaJa 
If there be sotu they loill prevent mitfortwne. 

J374 V4IMN1 Vm IflWT^ ^nt 

Asatyatea bapa Dasatyacl a! 
A father for tke prof table son, a mother for the unprofitable. 'In 
prosperity, a &ther ; in adversity, a mother' (Hindnatani). 

1375 lit^^ %WT %3CT^TTVT ^mr 

Ahevatsa mel^ khelayala gela 
The dead child of a married teovum is but gone t<y play, i. e. she 
may hope to have other children. 

1376 *i|,^T wm^fe ^ ifr^ ^^ 
Aicya ladamule mula hoi khule 

By the mothet'i petting the child becomes an idiot. 1430. 

1377 'WflTT^WF TT^irraT 
Aza mela natu zhala 

Grandfather ha* died, a grandson it bom. One mouth lees to feed 
would have been an advantage. To the above is sometimes added 
iivnfdld Manfa ubhd held (one pillar in place of another) ; or this, 
zamdihartsa barobara (the accoant ia even). 

1378 Waf^f TT^irfTWT 
Ajyapek^ natti ^haaa 

The grandson is miser than his grandfather. Another like it is 
Ajydsa ndti tikavito (The grandson teaches his grandfather). 

1379 unnT ^nfv ^rnni 

Apata aui ghataka 
A relative is a cut-throat. 

Apale te bapade dusaryatse te katade 
Our ovm child is tender, another's is (at tough as) leather. Or the 
last word may be karate (an urchin). Sometimes the two rhyming 
words are gojiravdne (graceful) and laziravdne (graceless). ' Every 
man thinks his own geese swans ' (English). 


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1381 ^|*WI I4<fllfijfll«l <i1<I^MH ^VT 

Alya gelya^ivaya eoyarepana budate 
Without coming and going relationthip JoiU be dettroi/td. 

1382 TBtlT^^^Wf^^ 

Ifta mitra khare asata dura bare 
They are mj/ friendt but they are better at a distance. 11 88, 143S. 

1383 T[^ ^l| f^^ra MIVIQT fiW^ t^Tlft* ^ifaii^TBT 

£ka dona divasa pabuna tisare diva^i laziravana 
A guett for one or two days, but oh the third day he should be 
ashamed. Bo not outetay your welcome. 

1384 ^^^ %!!% ^rwT^ %n^ ^ INi^ "it^rt^ 

Kadevara ghetale khandyavara ghetale tail leri- 
karu lokatae 
Whether you take the child on your hip or on your shoulder it 
belongs to other people. 

1385 Wt(\ ^ Wi^HlR* ^ 

Kanya kuja bhandanatse mula 

A daughter and the 'family' are a source of cotttention, i.e. in 
arrangiDg a nuuriage. 

1386 m^Mi unit ItTTTWr ?Ht 

KhayaJa aji karayala ^eji 
A grandmother at eating, a neighbour at working. One ready tti 
eat who keeps away when there is work. 

1387 ^ffer irft li?^ ^TT 1^ fltrflr 

Kbota tan gatbatsa veda tail potatsS. 
Bad yet in our own pocket ; mad but our own child. 

1388 "rft^ra ^Wlft a^ WT^ ^TfTT 
Garibasa susantati titsa tyaci sampatti 

A poor man's good children are his wealth. 

1389 ^njn TT^* %jnjt ^ ^n^5t Tt'staot 

Gbaranta nabi mehuni va sasQci raddoli 
His ti*ier-in-late is not at home to he jokes with his mother-in-laa. 

Digitized ByGOOgle 


Among- the lower castes considerable femiliarity is allowed with the 

1390 ^4\*a'irf\'^Tmn^ifli iro <,frananiVnrt'rifi% 
Chatnkhali bapa marava pana rahatakhali aT 

maru oaje 
Let the father under an umbrella die, but let not the mother v>ho 
»pin€ die. A rich father will leave his ehildren provided for ; bat 
a poor child will have no one to care for him if his mother die. 

1391 flif ^^ »fTWT ^TTST 'tTVt ^W1 
Zavai nhala vapba pani pyala 

Tie toK-in-law bathed and the ffarden-bed iooi watered. It is nstial 
to bathe outside the door. 'To kill two birds with one stone' 
(English). Sometimes vaha (danghter-in-law) is used. 

1392 flmtlft^J 
Zav^ ^odha 

A 3on-in-latD search. He is petted and feasted when he visits his 
wife's relatives. 

1393 3ri^"WT %2T *4,4'^^1 ^CT 
Zavayatsa beta karadayitsa peta 

A ton-ift'lajo'e child is like a Safflower seed. It is beautiful. 

1394 flitTOTnt ^itz 
Zavay^i kita 

My tnite of a son-in-law I 

It ia BAid that a soa-iu-Uv once paid a Tidt to hia wife'H parents, and after 
having had a good meal went JDBt outaide the door, on a small verandah, to 
sleep. He was a stout young man, well wrapped np. The mother-in-law going 
out taddenly etumbled over him, and not recognizing who it was, called out, 
' Who is this great bloek of a tree aleeping here ? ' A nei^bour hearing this, 
8*id, 'Why, it is your son-in-law.' The mother-in-law at once changed her 
tone, and said, ' My mite of a son-in-law 1 ' 

So this comes to be applied to speakiDg well of a person or thing 
of which we aie fond, even though it be bad. 

1395 fliiflfli^ wni ^iFPff •sninw ^ffl 
ZaTayd£i zata ani nhamiitala kh&ta 

The race of sons-in-law is Hie a rubiish~heap. 



139B ftlWT ft^ W ^ ^H %HT *<t f*l^ 

Jitya pitra na del ansa melya kan pindadSoa 
Whil$ kit father vat alive ie gave kim nothing to tai, Intt he 
offert the annvai oeremoHial-food to him when dead. 1316. 

1397 %T^ 5?TT (ii;£l«ii)i fi% jft Sr^fff «<,4/tT9i 

Jevare puta vStimadbye niharie mi jevato kara- 
Mg ton! eat out of the plate. He »ay», ' I milt eat out of tie 
cocoanut-ghell.' 991. 

1398 ^ 'if *nflefcii yfx ^ ^w3b?i 

Zo zo m^vajate to to tsavalate 
The older he get» the more garmlout he beeomet. 

1399 WfW ^RNT W^ WTWr %t^ K% 
Jyatse asela madhe tjala jeila rade 

He will cry who hat a relative lying dead. 

Dohalyavaruna mulaci lak^ane olakhSvi 
A child'i character may be htovm by the mother's lonyin^t (during 


1401 g*^ ^flft irrat "ridtiiTW iTTf iw WT^ 
Tamlil arahl bhati gathodyala hata naka lavQ 

You and I are brotheri, but do not touch the bundle. 

1402 "mm WTH flt^ 
Tyatea bapa totaa 

He it hit own father. It is a Other's daty to punish ; here, he is 
punishing himself by Ms folly, and theiefore is his own &ther. 

1403 i(TT»f^'31TT 
Batta mhanOna ubba 

Adopted therefore he ttandt forward. 

1404 ^sO ^l-*!'^' 'ty^ 
Daridri saryantsa mehuna 

A poor man it brother-in4aw of all. 

Digitized ByGOOgle 


1405 ^T^ ^^ ^f|[^ HtTC^ 
Dada angi vahini soyarl 

A brother it one's ownfieth, hig wife it only a relative. 1416. 

1406 ^141-^ ftwt qPiS^lllSn 
Dadaci killl Tahinipa^i 

My hrother't key it witk his v>^e. She can infloence him. Also 
a similar proverb, Dadaci kkoda vakinUa mahlta (My brother's bad 
habit is known to my brother's wife). 

H07 i|j^db) ^irt ^nftr ^t^ 'ft 

Dubalr ai ani koradi nal 
A poor mother it like a dry river. 

1408 »ni^ ^iffw 4dDl'^i "^n^ 

Nanaiida a,ni kalintsa anaiida 
A hHthand^t sitter taket jdeatnre in miaehief. 948, I409. 

1409 inj^ ^aet Tfm^ ^55^ 

Nananda kheli rabataci phall 
A kusbatuFt titter is misckievout, she is like the hoard of a tpinninff- 
mUI. She sita quietly and sets others qnarrelling. 948, 1408. 

1410 iiwi'ft 1^ ar^iaS^n Tri^ vi^o^l *fqd£t*i 
Natyaci zai^i zavallka ta^i adaraci koihTalika 

As the neamett <f relationskif to the tenderness of entertainment. 

1411 fPCTBCT ^tTtt '■tiff "iitfllTtT «^^T 
NiraJa oyara kona konatisa BoyarS, 

When teparate rations are ^ven what relationship is left ? 

1412 iif|i*t ^iV ^ frit 

Pahiii beti tQpa roti 
Tkefa-tt daughter it like butter and bredd. Or, the last two words 
may be mdldci jtefl (a box of riches). 

1413 iJtT^HT ^ »IT*1%8I 
Forace^ta kl maka^ace^ta 

Children's jeHt are monk^s jests. 

Digitized ByGOOgle 


1414 qKr^^KT 
Pora buddhi tera 

A child hat thirteen devices. 

1415 w4^ ^tr innTt ^f«t*,T 
Bagalenta pora gavanta dandor^ 

The ckUd under her arm. and {the aendt) a crier through the village 
{to tay it it lott). 954, 1763, 1855. 

1416 ^fflflydb *l!^fln 'Sy^T^ 

Bahinimule bhavojl soyara 
Mg litter't husband it related to me through m.y titter. 1405> 

1417 ^ft^ir WT^^ ^irftr wi^^rf^w 

Bahina bhavaya ani sasu zavaya 
A titter {is lenient) to her brother, and a mother-in-laa to her lott- 

1418 ^TO iTiniT Tiwr ^fij^'r;*! w ^^mr^r 

Bapa pahuna ala mhanuna redi ka dohayatsa 
Are we to milk the he-buffalo beeaute father has come at a guett ? The 
first word may also be vyaM (a father-in-law of one's son or daughter). 

1419 ^ni-tl THT "t^ 4Tl'^«fli T^T atWT 
Bapatsa bapa gela bombalata hata gela 

Kit father it dead and by beating hit mouth {in mourning) hit hand 
hat gone. 1747, 

1420 ^qf>i%%' 1W *T *J*II'I fllfPl'S IT^ 

Bapane kele nava va mulane vahavile gava 
The father made a name and his son destroyed a village. 'Many 
a good cow hath but a bad calf (English). 

1421 irrrfif gwwT JTHiSr TTT ^^laCT ftfl iiflf 

Bapane mulala marale tara vegala hota nahi 

Although (he father teal his son they do not separate from each 

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1422 irarnfW imi^ irfti ^T^fff^ flto^ 

Bap£m§ge bapadi ani parasamage zhoitpadi 

After the father (w dead) fatkerle*» ; at the back of tie compovn'l 
a hut. 

1423 ^TOWn ^ra *^3lTT TfT ^WWWT ^JV\ ^t^ *f)ff?ft 
Bapala bapa mhanetia tara tsulatyala kaka kona 


J^ he kUI not say 'Father' to hu father, will he »ay 'Sir' to Ah 
uncle. ^ 

1424 %zt 'TTTT^ ^ratT «imilf'|-<n 
Beti bapaci zamina pada^haci 

A daughter it her father's (Jutt as) the land is the e?itperor's. He 
armnges for her marriage. 

1425 Jfft^TT wret 
Bhojana bhau 

A dinner-brother. ' Capboard love ' (English). 

1426 TT^ 5|^ ^yi^ Ifl^l 

Afaguna pudbuna bapatsa navai-a 
Pvnt and last father is the bridegroom. A widower remarrying 
who does not arrange for hie aon'e marriage. 

1427 WRW^Wni^?^ 
Maya niaro mava^i uro 

Should mother die then let aunt remain. 

1428 gw^ MR uil;,iftflT 

Mulaci dhava ajpaveto 
A chiles run extends to its mother. 398, 873. 

1429 q«i^ vx^ iiidbvifl'N ?s1fl mnin 

Mulatse paja pa]any5ntatsa dri§tiBa padatata 
A chiles feet appear even in the cradle. Its fnture character may 
be seen while it is yet a child. 537, 433. 

Digitized By Google 


1430 qw %ir vl'im ^pl vim 

Mula Baila sodala mtirkha zhala 
T'jie child wai allowed to run vnld and became a fool. 1376, 

1431 IrtiT Urt^ fM ^ITWlf "TT^' 

MelySr iltse dudha pylllo nabi 
I did not drink a dead mother' 1 milk. 

1432 ■^v¥ ^\X ^Hftl 13o?i ^ 
Badate pora ani galate gbara 

A crying child and a leaking houte. 

1433 «;i*ll'^' WfT*!^ *rt^ 

LaMnatse lahanatsa soyare 
The poor have poor relativei. 

1434 Sfflnrawt ^i^t ^i^ ^rft ^T'l^ fliT^T^ 

Lenka asall zatl pan tari paraghan zanari 

Although a daughter be a fairy the teill go to a ttrangei't hau*e, 
i. e. she will many. 

1435 mmi fliifltii ^itii'^'it ^ifiu *n,^[ iryurr ^'inpf^wt 
Vyahya zavaya tupatsa pela ani gharatsi pahuna 

upaSi raela 
A cup of butter to the ton-in-lato and hit father while the gueit die* 
of starvation. 

1436 ^TPCT 'iH JTWI^ ^(iftl XR TTfY BSWHIT 
Sara gava mamatsa ani eka nahi kamatsa 

The whole village i» full of uncleg but not one helpt me. A eimilar 
saying is Sogarydnl bharald gava Jevdydld ndhi fhdva (The town ia 
full of relatives yet no one gives me food). 

1437 4ri<|3|in WWT fHKIfl 'TTlfT 
Soyaryaiita 83,1a hatyara&ta bhala 

A brother-in-laK among relative* ; a tpear among weapon*. ITiese 
are good. 

1438 ^ft^rani^ wN ^iRn twto^ flraas 
Soyaryapasuna lamina ani panyapafitina zavaja 

{Live) far from relative* and near water. 1188, 138a. 

Digitized ByGOOgle 


1439 iitaBi ^ H^ JR f»nr 

Sola varge putra maga mitra 
Sixteen gears a ton tken a friend. 

1440 fSPTO^ TRrat TRVft ^ftfl*,! 
Hagavani bayako nagavani soyara 

In sicktteeg a wife, in adversity a relative. 

(d) Widows. 

1441 ■^irfTrr'n^ ^TT^^ ifTfri^ ^^^^ 
AibapacI ladaki mahajanaiici bodaki 

Tie great folki call her a widow but the it her parenf* pet. The 
Indian widow is generally called ' shaved one.' 

1442 ^ in 5rt ^l^*! ^ 

Kesa na mesa bodakisa besa 

Neither hair nor anything yet a widow it attractive. 

1443 lit'inwT qran^ ^^ ^fvv^^(\ ^m^ 

Konala kasatse va bodakila keeatae 
Some are thinking of their trials, the widow it thinking of her hair. 
SometimeB the last words are balutydld paidtte (the village servant 
is thinkiDg about hia handM of grain). 

1444 ^tv^ ^r<nin ^ ^^^ "^ ?ftf lift f^ iT% 

Bodaki ara^aiita pake sahadeva mbane tethe kahl 
tan abe 
When a widow looks into a mirror, Sahadeva tayi there is something 
or other in it. 

1445 Ttirift^nift ^*%^Rn;5T^ 
Bodaki ali va keeakara zbali 

She came a widow (a shaved one) and became one with hair, i. e. she 
became mistress of the house. 



1446 ^ti4Nn jgs 1 ^t^wr wnwtas 
Bodakila. kuiiku va vai&zhela kataboja 

Forehead-powder to a widoto, and kdlabola [ntedicine) to a barren 
woman. Botli uselesa. 924. 

1447 4^4% •! 1% i^" wfii! imH 41Cli 'IW 
Bodake nahale ani pani vaya gele 

Mc widow bathed and the water wat waited. It is nseleBs for 
a widow to bathe and adorn herBelf as she has no haehand. 

1448 TJt t'T* *%W\ Hfflr "ftiWl THfT 

Randa bifida mhaiiEL Uni potabbara vadha 

OUl me a widow or what you like but give me enough to eat. 

{e) Women. 

1449 "VwHi ?*ft VWiii TT^ ?*»fi ZVtV 9Hft 

Adati temvha padati nahi teiiivha tanatana udati 
When there ts a difficulty ahefalU (w humble), when, not the goee on 
jumping [it independent). 

1450 *%'*! ^ir ^ *flrtlO ^T^ %(ref ♦I'Wl'*! 

Asetea mhana ge mhatari ghara ghetale melyane 
Qo on taying it, old lady ! ' The wretches have robbed my home' 
From a tale which is told that in the time of Tfanft Phadoia, who was diligent 
in suppressing robberies in Poona, some tbieves agreed tnigether to show that 
they could outwit him. Although the city gates were closed at nine every 
evening they managed to rob an old woman of all she bad, and to carry her 
through the crowded streets and out of the closed gates. They did it by 
providing themselves with a bier on which they tied faer. Aa they carried, 
her along she kept screaming out — ' The wretches have robbed my house ; ' but 
the bearers, as is the custom in funeral processions, kept shouting also. Insteat] 
of the usual refrain, they chanted the words — ' Oo on saying it, old lady I ' Her 
cries were not heard, and the thieves succeeded in getting through the gates as 
for a funeral. 

The proverb has come to be applied to one who frequently comes 
to US and whines for help. 

1451 ^IR ^ ^ Win ^ 

Apa ghara ki bapa ghara 
Her own home or her father' g. There is no other pUce for a married 



1462 miW^T' ' 

Apana nagavi pabaDare labada 
She herielf i» naked [tAameletif, (ye/ calls) thote who are looking at 
her Kicked, 

1453 'W^ *wft ^^ J^nnft ^W <^^^t[ HpfV 
Ulatuna padali khari mhanati suryasa dandavata 


She really fell dovm hut said she was louAng to the sun / Compare 
Caesar's Teneo te Africa. 1550. 

1454 IW '^tft WTfrTT ^tN^ '^W 

Eka gori bahattara khodi tsori 
One/air Koman (and she ias) seventy-two hidden vices. 

1455 ipi f?j^^ ^ ^nftr ^^^ ^^^ ft 

Eka tidika de ani gharacl dhanma ho 
Bear the pain onee and become mistress of the house. The wife's 
poeition is greatly impioved after she has had a son. 

1456 n^ gift ^vft 5g?ft T!^ ^rni^ T^ ^wftl ft^ift rft 

Eka put! radati dupati radati s&taputi radati ^ai 
niputl ti pana radati 

She who has one child cries, she who has two cries, she who has seven 
cries, and she who has none she also cries. No one is satiefied. 

1457 ipfl ^q>ejpif ♦flVllO ^n ITflf 
Eka lugadjane mhatari hota nahi 

A woman does not become old by (receiving) one sadi, i. e. as a preBeat 
from her son or son-in-law. 

1458 ^i^n fl[^T ^it\^^ nfflr ^ ^rtr in'iiFt 

KaruDa karuna bhagali ani deva pujela l^aU 
Having had her Jill of wickedness she has taken to religion. 

1459 iW g^Tt^ ?n; *WT ^ itrrft ^t* 

Kage tu roda taira mala sarra gavaci odha 
Why are you so thin ? ' / have to look after the whole vUlage' 

Digitized ByGOOgle 


Quoted in many ways of a basybodj : the last part may be s^va 
rina hoda (arraDging to pay the village debts) ; or, $ivdci nhoda 
{I am loathed by the village) ; or the proverb is Kayage lal bhuralA 
tdrya gdvdn uraH (O woman 1 why are you bo duaty ? ' I have been 
prying into village mattera '), 

1460 HJT'ft'^ ^TW llfti flfll^ TTW 

Khatitse gala ani nhatitse bala 

Tie cheek of one who eata and the hair of one mho bathes. The one 
has fat cheeks, the other glossy hair ; these are evident to all. 

H61 »ftT ^?ra^ ^ftTTTO ^"afT ^^^ 

Gaura rusali saubhagya gheuna basall 
The girl aulied and sat gravely like a married woman. 

1462 f^ni% ^wt ^Tu fira% flT# ?rra 

Zikade geli varizha tika4e zhali aaiiza 
Where the childless woman goes there she will stay till evening. 

1463 ^« JIHI ^ f^ ^ 
Dusaryaci stri vi§a valll 

Another's wife i» a poisonous plant. 

1464 'wzl^ iwre fl^tSt ftSJ 
Nakatitse lagnasa satraSe vigfane 

There are seventeen hundred objections to a noseless woman's 

1465 •itO^' fllfilf iflw*5i ipraif 
Naritae bolane gavatatse fiekane 

A woman's talk {is like) heat from grass, i, e. it is useless. 

1466 ^*l'*n ^itw tilCraT <.lfl»!l 
Fhukaci balla kaSala rahila 

A woman mho costs nothing, why will she remain ? Others will 
not serve us for nothing. 

1467 ^roqrH^ TRRW gwWnfV' 
69.yakaDa akkala tsullpa^i 

Women's wisdom is connected with the fire-place. 

Digitized By Google 


1468 mcimj^' ^T^ ^nftr Tiafilf »fT%' 
Bajakantse gane ani oagave nhane 

Women** tw^t^ and naked bathing. Both are bad. Respectable 
women in India do not eing, and they bathe in their clothes. 

1469 WT^rertT TTT 1 ^§5 JTH^T 
Bayakotsa kava na kale bramhadeva 

Even Sramia doe» not htow the scheming* of a woman, 

1470 ^IsfM^ TTft ^ 4^4*1 1^ ^^PKir 
Balantinisa nabi sukha bopayatse alankaraaa 

Ths lying-in woman is in pain and the child it ieiny adorned. 

1471 *R ^ntf ^irar mftr ^irt; ^TT^ flWT% WFTT 

Mana zone paps. 3.oi Hi zone mulatse bapH 
The mind knows the stn and the mother knows who wat the chUde 
father. ' It is a wise &ther that knows his own child ' (Shakespeare). 

1472 WR^ TW flltsl mfll 
Lavali T^ha zbali paka 

She rubied herself with ashes and became clean. Aq easy remedy. 

1473 WW^W TOCT ?n: ^I%W 13oT 

Lava^ila lala tara padela gala 
If you show her affection she vnUfall about your neck. 

1474 ^ft'OHt ^ '8ftli« WT^ 

Stnyanci varme stnyasa mahita 
Women know the foibles of women. 

1476 ^fftti Wfn^s^ fnt 

Striya eadhaDanukilla hota 
Women are attracted by rich men. By a slight alteration it may 
mean ' by riches ; ' and also, ' Women are snbdned by tricks,' 




(a) GMieral. (6) Caite. (c) Fate. (d) Fertivala uid Fasta. 

(t) Ooda aod Goddeases. </) HarHage. 

(a) GeNBKAL. 

1476 m^BBWre ^TT ^TT?T 
Adakalalyaea deva daiidavata 

CW in difficulty lotot down to God. He has to hamble bimself. 

1477 ireT ^ymiT 5« ^PTPft ^T'l ufT gw 

Arthl dana maha punya Batpatri dana maha pupya 
A gift properly used i» great merit, a gift to one who deierve* it 
ii great merit, 

1478 ^ Tra ^trfSl «ifl"3b JJZ 
Ardha bata ani aoihvale data 

Half'dejiled and exce»sively sacred. Ironical. 

H79 ^jri; %wt ^TWT w ^ ^nwT miwi 

Ai gell paua deva ala gharala 
Mother went to the God {temple) hut Ood came to the house. An 
unlooked-for Lleesing happened at home while she had gone to the 

1480 wfnt MimaBi^ ^ 
Aka^ patalatsa bheda 

TAe difference between heaven and Aell. 

1481 ipfT ^1^ ^ *tlflK1 'itH ^fjfi 

Eka jatrene deva mhatara hota nahi 
TAe God doe* not become old by one pilgrimage. If a man he 
angratefol for one (aToor, you can wait: he will probably have 
to come to yon again. 

1482 vmidi^' Ti^' »t™ ^ ^ vm qw 

Ekathayi nahi bliava va deva mala pava 
No faith in any God, and (Ae cries) ' God! be /avoidable to me.' 



H83 ipfi^qaiiflW^ -M^^*! 4*i'-fli ^flaiifl f^^ tai^mni 

Ekir devalantale tela tsoruna dugarya devalartta 
diva lavayatsa 
To tteal oU from one temple in order to light a lamp in another. 
' Bobbing Peter to paj Paul * (Englisb). 

1484 ^Rf^ifl ?wt mPi Cf'^*3,ifl "Nit 
Kathentunahi gela Slqi zhoiJipe£it\mahI gel§ 

Not aile to go to the sacred reading (at night) attd not able to go to 
sleep. One wlio gets no benefit either way. 

1485 Jiw %?r7 Tirftr ^ira PwT fliwT 

Kala mela ani aza pitara zhala 

Be died yesterday and to-day has become a defunct. 

1486 ^Mfft^ TT^ft^ 'ffVaB ^TT 
Klrtanapek^ ratntsa gondbala bara 

The night Gondhal is better than the Kirtan. The former ii^ 
a gathering of story-tellers who chant with mtisic ; the latter is 
a recital of religioos history, &c. 

1487 4lll4Y ^ WTT »Wri 

Kirtani sauta ubha bhagavanta 
When you see a saint at worship you see God standing before you. 

1488 #Nndt ^ ?ft% WWi ^I^fl 
Konkapi deva luothe kadaka aheta 

The ionkani Gods {spirits) are very fierce. 

1489 flra»I ft^fl 44ldb fl m^ ^Wl f^dldb 
Khauna piiina kantala va tonda dhuuDa vitala 

He eats and drinks his Jill, then, after rinsing out his month, he 
fears he has defiled himself I 1553, 1572. 

1490 wranwrtwr ^ssirNt arar 
Gadyabarobara nalyaci jatra 

The grease-box goes with the cart to the pilgrimiye. It is a elip of 
bamboo, and is tied to the cart. 



1491 j^ft^ w^ ^ \^^ ^ 

Guravatse magane ni devatse deite 
The temple-priet^ » asking and tie God'i giving. These are different. 
Another form U Guravdne adigilale dni devane aikile (The temple- 
prieet spoke koA the God heard). 

1492 J^flT ^WT Ml^n^' ^'n 

Gunitsa ce]a mha^itsa hela 
The gitrti'g ditciple (U like) the iuffalo"* male calf. He is fat and 

1493 5^^ 1IS9 5^1 If <ldb^ 
Guruci akkala gurulatsa phalali 

The guru't wisdom hat homefrait to the guru kimtelf. 

1494 5^ ?WT ^Wr 
GurQ tasa cela 

Like guTu, like disciple, ' Like priest, like people ' (Englieli). 

1495 ^^^T ^^re %%^ IWV 

Gharacya devasa naivedya nako 
The household God does not leant an offering. If not given no one 
is the wiser. Inattention to a member of the family. 

1496 XTK^ f^ ITK ^fldbifl ^^ 
GharfLiita diyH tara devalaiita diva 

^ there be a lamp at home there will be arte in the tempfe. If we 
have we can give. 

1497 ^Om. ^ T!% wmi 

Gharoghara santa rade bhagavanta 
If there were a saini in every house what would God do ? 

Tsukala phakira ma^idinta 
(Look for) the hst fakir in the mosgw. 
1499 ^ift^ W( 5^ fTWf 

Gelltse kana guratse hati 
Tke ears ef the disciple {f. ) are in tie hands of He guru. 

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CThadi dei dnyana tara guru ka phuiiki kana 
If wUdom came bg leating why ghould the ffuru hreathe in one's ear ? 

1501 m Jl^< »ITit ^ ^JWUSII^ »!ft^ 
ChaUvara kathi va sanya^aci loti 

A rag, a ttick, and a bra»» pot belong to tie ascetic. The rag is for 
the gimja pipe. 

1502 upwra ^^n ^ivW 

Zanavvasa vastra bandhane 
To tie a razor to tie tacred thread. ' To do or die.' 

1503 ftftO^^i ^ifiift tO 

Zikiripek^ phakiri ban 
Atcetidgm i* better than lif^s caret. 

1504 ^ PijuT ^n% wtW ^SlTi fl^rraoT trraf «i^ 

Zo uigurya ahe tyatse toiida sakaU pabu naye 
(he should Hot look in the morning at the face of a man who has no 
guru, i. e. it will be unlucky to do so. Used by the lower castea. 

1505 afT% 11^^ ""iTO WWT ■^t^ tWt ^nvhani 

Jyatse padari papa tyala pori hoti apoapa 
He who it gvilti/ of sin easi/y begets daughters. Sin in a former 
life may perhaps be referred to. Daughters are less acceptable 
than eons. 

1506 sNft% ^T^ ^WwrfSpTT ^TQUT ^ TT^ 
Xaiikitae ghava sosalyavina devapana yeta nahi 

The form of a God (idol) cannot be attained without bearing the 
wounds of a chisel. 

1507 TPI m V^ «^ )|^«TT V^ 

Tana mana dhana kiOB gurala arpana 
Off'er body, mind, and wealth to your guru. 

1508 liWt^WT^t^ ^VUT^'T^ 

Tirthi gelyavatsiina muiidana hota nahi 
A man's hair is not entirely shaved of unless he go to a place if 

Digitized ByGOOgle 


pUgritiii^. It is a sign of repentance. Without going to the 
pereon who has authority over you, you will not repent. 

1509 gjfif 1?Si 'TK TT^ ^(R f^ fli 

Tumatse marane tase mazhe aga righa^e 

At your death to my »elf-immolatioK. 

X man and wife were Tery fond of eaoh other; llie latter especially was 
ferreDt in her expreaaions of affection, even declaring tliat if be shoald die 
she would become a nUi, 1. a. aha would offer herself on the fUnaral pile. The 
husband was suapioious, and determined to teat her. With this object in view 
he pretended to die in a little comer room from which it waa so difEcult to 
carry out hia body that his Aiends proposed to knoofe down the wall. Hearing 
this the wife brought a sword and urged them to ant him in two 1 When the 
husband heard this, he could not restrain himself and upbraided her by 
referring to ber promise of immolating herself. She replied in the words of 
the prorerb, < If you had really died I should really have given myself np to be 

1510 ?Nr fl^ ftw ^ 'ht "n^ 'i^ wre ^5 

Tela zale pida tale pana jyatse zale tyasa kale 

Tie oil bums and He evil pestei off, but he whote oil it wot knowt 
(the cogt), B>efemiig to the custom of burning a lamp before an 
idol in time of trouble. 

1511 wt ^m ^^TT Tl^ 3^ ^i^ ^flT^ 

To papa deolira nabi pu^ya kotbuna denara 

Se teill not give ' tin ' much le»» ' merit.' A miser. Sin and merit 
are opposites. The latter refers to almsgiving. 

1512 ^f^rar 71^ H^f^^ 
Dak^ina ta^i pradak^ina 

As the gift to the cireumaaihtUation*. As tihe priest is paid so will 
be the Qttmber of his circumambulations of the idol or temple. 

Dubale devacl dipamala 

The lamp-ttand of a poor God. Whatever a poor man does is 
according to his poverty. 



1514 ^^BB^ €?Tw ^ v^irSo^ ^^ras 

Deulara sabana va dharmafialetse ukhala 
The temple jngment-alone and tie reit-ioute mortar. Applied to 
s person or thing which all may use. 

1615 ^"alt^^TWr^TW 

Dekhale devala daadavata 

Salutation to tie God be/ore vt. Hindue readily transfer their 
sU^iance from one idol to another according to circametancea. 
Honour to the man in power for the time being I 

1516 ^ TO %ftf ^ ^ 71^ ^»ITZ?!f 

Dene tase ghene va deva taee dhupatane 
Ji we give to we receive; at the God to the center. The first phrase 
ia also qnoted nhdm tote tiapa(a^ (As the borb^ so his patting). 

Deva ala dyayala to padara nahi ghyayala 
God came to give hut he had no lap in which to receive. 

1618 ^ flT% ira^i ^ ?n*fTir ^T% ^^ 

Deva zhale latake va bramhaua zhale batake 
The Godt have become falte and theBrakmant have lecome polluted. 

1619 ^ TT^ ^'^T'CV ^fil ^1ti% ^3JT WT^ 
Deva nahi devhari ani dhupatane udya man 

God it not in the thrine and the center dancet about. ' When the 
cat's away the mice will play ' (English). 

1620 ^fldoT'ft 'rtt ^TZ ^ JK^W "^ ^^ra 

Devalaa geli ghata va guravatee gele tsarhata 
The temple hat lott itt bell and the priest Ait rope. 

I52I ^moiqdb TTftrwr ^ iH ^qi»r fc^m JJJ! 

Devazavala magltala ptita to devane dila bhuta 

God wot atied for a ton and he gave a demon. SometdmeB it i^ 
' asked for one son and he gave two.' 



1522 ^^T^%^TW 

De vana ghe vana 

Give an offaring, take an offering. This is an offering made by 
women on certuD dftja of the year. Even God will not give 
without first receiving. 

1623 ^^TWT vfir ^W ^X^ »w 

DevalA dyave kana ghyave mana 
We give to God by graint and take by btahel*. 

1524 ^t'l TiT^ ^iraiT "Tflr; irt^tt 

Dona prahara acara tkaiitara anacara 
TAf first htUfoftke day religious after that irreligious. The word 
dcara refers to rebgions ceremonies. 

1525 V¥ 3ITW WT I|»1E^Tft 

Dhada gadhava ua bramhacari 
Not wholly a donkey nor an ascetic. 

1526 ^ ^TWT ^^mr ^ (H^) 

Na kliatya devala bone (naivedya) 
Offerings to the Qod (idol) kAo does not eat them. 

1527 ^WTT 'TTt # 'w^ wrt ^'n^re ^^9t%' ^RW 
Navara maro ki navari maro upadhyasa dak^a- 

netoe kan^ia 
Let tie bridegroom die or let the bride die, it mil be a reason for tie 

1528 «mq^ mO'jO 1^ tw ^ ^nftw^ 

Navasa kele paropari pana eka deva nahi ghan. 
She made vows in different ways but not one God was at home. 
The last phiase may be jiaiia pdvend iriiari (but Lord Hari gave 
no answer). 

1529 ft^ff^ 5J1T fTft* 
Nizevatsiiiia puja nSrhi 

Ti^e is no worship (service) except for self. 



1530 ^Jif^iBi ^*35 ^frer 

Nemanistha pokala ka^ta 
A koUoa o&gervanee of form*. The end of the «arfi toeked id at 
the back, by which the whole is secured, is called ^^\a. 

1531 ^^rrt^^ 

Punyai aampa^ 
Tie merit itfinUhed. When a calamitj &lls on a man it shows 
that his ' merit ' is all used ap. 

1532 ^"wtift ^i^ imnflf ^^ 
Pupjantl svMga papafiti naraka 

The end of merit it heaven, the end ofiin m hell. 

1533 ^m ^fWT ^ ^^ M^f^m 

Paisa daksma va laksa pradakeina 
A penny offering and (he want*) a hundred thousand circumambmla- 
Utmt ! 151 2. 

1534 ^ IT! ^f^ ^ 

Pota anta sange santa 
The taint mill tag lekai it in hit mind. 

1536 Himiin' MM*^'< 

Prayatnanti paramefivara 
At the end of effort it God. ' The gods help tiiose who help 

1536 gwz ^tH ^qacin x^ 

Pbukata dardana devalanta dati 
A vitU to the idol [allotoed) gratii and a crowd (comet) ! People 
press to get what ib to be had for nothing. 

1537 IJ^rant^ ^RTKT 

PhusakaitaS, aiigftra 
Ath^ of failure. The word pkntakd (here personified) means 
a misB in the game Iti Dandn. 

Digitized ByGOOgle 


1538 ^nTin%««tnqn% 
BabS. zane aankr&nta zSne 

Father knotet, SankraiU knovt. Sankrant b the day when the 
Btm changes its couree. 

An sstrologer's boy onoe went into m Tillage to his master, who asked him 
when Sankrtnt would come. Be answered— "To-day is SsDkrftiit.' The maater 
then Mid — 'TbU d> what will happen.' But the boy did not know, so be replied 

A|^lied to a matter ahoat which the person asked knows nothing 
himself, but refers you to some one else. 

1539 Jf^TT "Tijr ^[T3d VS% X^ 

Bhandara bharapura kala kantaka dura 
Plmtjf ef tarvterie powder viU keep off death and enemies. Said by 

1540 fii%^'^Rrii^ 

Bhiketse anua pavitra 

Food received tu alm» m pure. A be^^ need not trouble aboat 
the caste of the ^ver. 

1541 J^VT^m # irfilJTT^ 
Bherijabhava ki bhaktibhava 

Wonhip through fear or worthip through affection. 

1542 wteBT »n^ ftift« ^m 

Bhola bhava siddhisa zava 
Creduioua worship brings success. 

1543 n^^tTT^iin: 

MaJitra thoda thunka phfira 

A short Mitttered-charm, vtiteh tpitiing. Great exertion over little 

1644 4imm 1f^ ^ lITflf »r^ ^»H 

Maoala tara deva nahi tara dagada 
If we to regard it, it is God; if not, U is a stone. 



1545 ^%\^ qtS 1TO ^1t ^tfS 

Lahaaa murti pana thora kirti 
A tmall idol but great fame. Magons Alexander corpora parvus 

1546 qf^tivi '•ti<^ ^nft^db msBt 
Yadllaiicya tsall bhitimuie pall 

He oiiervet tie euttims ofiU ancetler* through fear, 

1847 q4.*iii ^'n^ jp^ ^K^ *ai*!i^ ^ ^tNt ITT^ 

Varalya devaci tutali dori khalatse deva bomba 
If the T*ype get* broken of the God above, the godt below will helloie. 
People cling to the rope coDnected with the God above ; if he do 
not help then tiie gods below can do nothing. 

1548 ^flldol^ Jriif ^fll^db ^I%fl'«) 

Vetalatse mage bhutavala ahetatsa 
The demot^a king it of cour lie followed by demon*. 

1549 4l4boC|| tMIVtl \^^ 

Sagalya bhatatsa vai^adeva 
The whole of the rice at a burnt-offering. A Btahman usoally 
spiinkleB a little rice on the fire before eating. 

1650 ^f^ ^ ^441 ^ 

Sahaza pade dandavata ghade 
He fell accidentally (but tayt) he made a tabttation. ' To make 
a virtue of necessity ' (English). 1453. 

1651 ^ifflr ft*fl<db ^9b ^nft 'aiTvra gfii ftHs 
Sahaza bilvadala gale ani vyadhaaa mukti mile 

The Bilva leaf dropped of ittelf and Vyadha received a bletting. 
He was a hunter who climbed up a Bilva tree when a leaf dropped 
on to Shiva (the phallus) below. This is supposed to be the origin 
of the fast of Shivaiatra. 

1552 TT^ *riHdbT '^Ilftr ^ 'Rt^BBT 

HaU bhopala ani de^ mokaJa 
A gourd tn hand and the country before him. A beggar. 



(i) Caste. 
{Tki» doe» not include Culiivatort and Trade*.) 

1553 WV TT^ ftK JR ^TFT ^^ 

Adhi pani pine maga zata pusane 
First to drink teater, then to enquire about eatte, i. e. be pretends 
to have scruples about tbe caste of the man who gave it to bim. 
1489, 157a. 

1554 ^lrt;?rtt Wn flTdSt^ ft^^WTf ^^ 
Al teti bapa mah bete nlkale suj^na alii 

Mother of the oilman mtte^ father a cultivator ^ their eAild a Muham- 
madan (Sujdn AlU). Meant to ebow tbe evil result of mixed 

1665 ^[ra HT'T^ ^irfii "rat ^fti 

Atha purabbajve ani nau tsauke 
Eight North India men and nine fire-placei. Owing to their 
quarrelsome characters one fire-place each is not enough. 

1556 '4(1 aim TfT I'W I'l^' !T^ 5^1^" ^t^ 

Umazala tara bhiUa nahi tara kutritse pila 
1^ i/<m convince him, he is a Bhil ; if not, he it ike detcendant of 
a dog. 

1557 ^ira ^twfif in^TTwr wvWcrT ^zwt 
Eaya bolave bha.talS badabadya untala 

What ia the use of talking to a Bhdt, he smacks his lips like a camd. 
The Bhats are talkers and story-tellers. 

1558 W^ *HHI ^TIPBT frff ^t» ^TWT 
E&re mahara utaria hati dida dana 

Mahar ! why are you so stuck up ? ' He has a grain and a half 
of com I ' The Mahars are ontcaste, and generally live just outside 
the village. Another saying like it is Sage maharanl utdni tiHgata 
bharale ddnydni (O Mts. Mah&r 1 why are yon stock up ? ' 8he has 
a horn fall of grain.') 



1569 gWT ^ 'W T'^^W ^ ^ 

Kuva tale pana rajaputa ua tale 
The Kelt may slip out of the wag but the Rajput wiU not. He will 
leap over it or periBh. 

1560 VTVit gn ^I^W ^K 
Eoiikam bhuta cavala kuta 

A Koniani ghost pounds rice I The people of the Koukui are 
scantily clothed and live on rice. 

1561 «f^ mf^ wnm^fliS 
Konkf^ye 0:01 bhatabhoka^ye 

A Koniani and a rieestuffer t 

1562 m.'^i. mi9T ft^ll.* TZ 

Ehatanata tyala girh^a bhata 
A villainous tradesman and his customer is the Brahman priest. 
The priest is niggaidly. The first word may mean ' inferior goods.' 

1563 4fll*l^1t T|ff% Vldb*lllt 

Khanade^e ani daiana^e 
Kkdndethitet are pulse spoilers. ' To spoil poise ' is a synonym 
for B 

1564 taOfi *niii niRo siH^ifl T^raT 
Khinnta sarata ani bramhanaiita maratha 

A hurr in the custard and a Maratha anumg Brahmans. Soth out 
of place. 

1565 iriTt ?piTTW ^if% ^rw itlF Tni 

Gandl guzaratha age latha piche bata 
Ignorant Quzaraikis ; jirst kiei them and then speak to them, 

1666 lltdbVI^' ^'4% WTCT ^95 ^IhWE 

Go1ak3.t8e soibvale sara vela omvaje 

The saered teaist-cloth of an illegitimate Brahman is ahoays non- 
saered. When a Brahman or his clothes are ceremonially pure, he 
or they are lomvale; the opposite state is omvale. 1581. 

Digitized ByGOOgle 


1567 Wnr IJfclft ^W IH ^35*1 Wl^ 

Z&ta kalati pana mata k^ta nahi 
We know a man'* eaale hut not kit opinion. 

1568 WW I!^ WP! ^OT irer fTZ 
Zata ta^i bata paiel, tasa hata 

At the ca*te to th tali; at the money to the market. 

1569 wvn wwr^ w^ wi¥ 'Frft ^ »0 

Zfita vafijarytlcl ban kadhi tsori na kari 
The Fai^drit are good, they never steal. 
1870 VTlftvn WTH WT^ ^Hft flniftui flfP! WPft 

Z&tila zata man am zatila zata tan 
Catte it dettroyed by catte or it preeerved by eatte. A man'e own 
caste people pOBsees the ' power of the \ej9 ' over him. 

ZatJsath! mati kbav! zata kadhi oa sodavi 
Eat dirt for the take <^ catte but do not break it. 

1572 Hqwiqi. »f% wra ^f!W 

Jevalj&vara mhane zata kona 
After eating to enquire vhat catte. 1489, 1555. 

1573 ^^9 ifJV^I HI Ho *H*0^< Vi'f^l 

DeSastba dandaga ani bbakanvara sandaga 
TkelMiattA Brahman it rough and ^liiei) tavonry encumber on bread. 

167* VM^ 'wwi %TraT wn«nNnft %^rai 

Dbaoagara basala jevaya takasangati Sevaja 

A thepherd tat dotrm to dine and eat bntier-wuik wUk rermieeift. 

It a eaten with milk. A i^intae to expose the BtDfadity o! tite 

1575 VM^IliOTTSf^ t^TO%^?i'Sftlft^W^^lt 

Dhaoagarabbiu sawa piahara diraGa yei tabTha 
khoditse veda »u 

T%f titpierft ttmpidstf d,?et noi Itaw iim till ten in tie n 

Digitized ByGOOgle 


Another phrase exposing his stnpidity is Dianagaraei paifa tiira 
tnendhi lafala (llie shepherd thinks eveiything false except ' thir ' 
to his sheep). 

1576 Mlf^V'l*tf ^HW ^ 4lfKIVI gjTO 

Fatilatse ghode va mabarala bhu^ana 
The village head-tnan't horse and a Mahar {who ioldi U) ie proud 
o/U. 194. 

1577 4l<l4t <IT*l1iqi^ ^^ TT^ ^\^ ^^^JT0 
Bayako maDabhavaa garaza nahi tsoli lugady^ 

A Manhhao'* leife ias no need of a bodice and sadi. The hride- 
g^oom nBU&Ilj provides these. The Manbhaos have a commnnity 
of wives. 

1578 nv^vt W91 9r^ *re irt Ht t7P0 wt'ii ^ 
Bramhana zh§la zan bhrafta tan to tinhl loki 

A Braiman, even ^depraved, i» chief in the three worldt. 1582. 

1579 m*fv gm*n 111*1 -41 

Bramhana tupaci lalaa 
The Brahman hat a Uking for buiter. The batter spoken of is 
clarified for cooking pniposea. 1726. 

1580 Jiifw »ra nft "^a^z 
Bramhana bhata kadhi ambata 

The Brahman jmeei Uket curry toith tour hutter-mUk. The carry 
spoken of ie poise, &c., boiled in batt^-milk. 

1681 mv^ir iftdbT fln^ Uf^dbl 

Bramhana mo}a kakhenta soiiivala 
A Brahman euelom — (he tacred (waiet-cioth) under hie arm. i$66. 

1582 m^^^ ^^^ 4i(^' ifv ^i«^Tt^ ^ f*i^n 

Bramhana vafidfive Taiid§ve pana kadapi ua niii- 
Alwajfi speak retpectfuUg of a Brahman but never disrespectfully. 



1883 WT*fVT^ Tt •WWl'^l ^T^ 

BrimLan&<^ b^ ka^tyavatsuna nahi . 

There it no Brahman woman who does not tuck her sadi end into her 
maial-band. Other women often wear their sadis like the skirt; of 
a gown ; Brahman women draw the Ti-ont part between the lege 
and tack it into the band behind. 

1684 VZ f*<*lO ^I^ 31^9 Wn "ffrtrf^ 3fT^ 

Bbata bhik§n avase punavesa zaya lokaiitse dSii 
A prietl M a beggar, he goet to pet^^t houtet at the neie moon and 
at the/uU, i. e. he goes for oderinge. 

1885 MZTift "fliiO ^rrftr fajosm wuft 

Bhat^i tsakari aui ^ya bbakari 
Service with a priest and stale bread. The priest is niggardly. 

1586 HziSf flfra ^nftr 'jf*ai^* ^n^ iww 
Bhat&fitee kaya ani grihasthaiitse kaya ekatsa 

What are priettt and what are laymeu ? They are the tame. Bnh- 
mane are divided into these two hereditary classes. One is not 
more sacred than another. 

1587 nzt^ wra vs^rt 

Bhatatse nava kanabbata 
The priest's name is Rogve-priest. Whatever name yon give him 
he is bad. 

1588 >RreT Tirflr 1JTWT ^rasw wrff 

Bbatala ani tattala akkala nahi 
The priest and the country-pony have no sense. T398. 

1589 m.W fiflft ^*lO WZ fi^'l^'Tra 1*lO 
Bhataaa dill osan bbata b^ii halii paya pasari 

Give the priest the tmall verandah and he toiU by degree* take the 
trhote howe. Ilie last phrase is literally 'stretch oat his ieet.' 
' Give him ao inch and he will take ao ell ' (Eikglish)i 

Digitized ByGOOgle 


1590 TK^ ¥Rwt ^ *^iir »T^ www; ^TVH 

Bhato bajako ka karana tara gavavara tsalate 
priest ! wAy don't you marry ? (Hie replies) * My viUage {feet) 
»atigfy me^ He is niggardly. 

1591 «i'iflilr ^rt3f WTw ^iftr >iT*f flif^ *iK"3f w^ 
Bhatatse khaae kaya aoi bramhauatse maraDe 

What i» rice-food!' and what it a Brahman » heating? Rice 
gives little nouriBbmeiit. To be beaten by a Brahman (a rice 
eater) is a trivial thing. The Brahmans are talkers not fighters. 

1592 fiw THIT fltl^l ?ftT *nO ^*il^l 

Bhilla raza vanatsa tira maii nematsS, 
The Bhil it king oftheforett and shoots arrOKt wilh precition. 

1593 fSiwrtt flim vrr ^ti/t xw ^H "^v-il xw ^H w^wft 
BhillacI zaia phara vankadi eka tira ughadi eka 

tira zhahkall 
BAilt are very crooked ; one buttock open, one covered. 

1594 flwr 'tmuT ^ fTflf ^Krar 
Bhilla beradala une nahi porala 

BhOt and Beradt have no lack ^children, 

1595 HfH, 'rtTT Rildb ^WT 
Mahara mela vitala gela 

The Makdr it dead, he no longer dejilet. 

1596 4lfH1% ^iftStf^lHlT^ 

Maharatse adavine veSip3^i 
A Mahdr only interferet with one at the vUlage-gale. He is the 
gate-keeper and will ask who yon are. 

1697 JriTTi% ^*rre ^s^qitHt gjrr 

Mab&rSiitee devaaa pbatakur&iici ptija 
Tke Mahar^ Ood wants the tcorthip <f an old blanket. Present 
even an old blanket to a Mahar and it will eonciliate him. 1744. 

Digitized ByGOOgle 


1598 IKKI^ «I1V^ ^3^ fT^ 

Maharatse ladake khelate hftdake 
Tie Maidi't pet play t with bones. Mahars have the ri^ht to claim 
the dead aninials of the village. 

1599 wtw mft iwnfW ^te ^rhi 

Manga ani bhalatltsa go^ta sanga 
A Mat^ wiU tay anything. Hia words caoDot be relied on. 

1600 nJ^niT m^iit *ira ^irfw Riflivi jtt^ wra 

M&Dg£la mava^ kaya a^i bhillSla bhata kaya 
What is an aunt to a Mang, or a niece to a BiU ? Their morality 
is low. 

1601 (j^4,'«fT VKin flltl IITSft 
Muihbaitsa paraSi batSiita ara^I 

A Parti of Bombay has a looking-glass in hit hand. A hint that 
he is a fop. 

1602 4jfm«||i| g^ ^TW 'gifl 

MoBalamana bhuka hata suka 
A hungry Musalmdn and a dry hand, i e. he has notbiog to eat. 

1603 g^rewR ^ ^l.*ll*I 
Musalamana va beimana 

A Musalmdn it an imfaithful man. 

1604 ^^i'*«r fwffl ^irf% 

Maindancya hatanta phase 
Loaded dice in the hands ofMaindt. 

1605 <iJMiiq^i4k infiir flri^ "srrat 

Lajfabbanabhau ani kaade kbail 
A Zamiidn is an onion-eater. 

1606 ^^nn^ 'ftTT tt^4iO^I *hfll 
Yadarjatsa bhoga pbatakar&tsa BOga 

A Fadar^s adommmt is a trailing eoarse blanket. 



1607 ^nn^ H^ra TT^ (Tukaram) 
Svajatiya ekatra rahati 

People of one easte live together, 

1608 fzni 5ft wz Jwtftwr wr^ 

Hatailta tun bhata bhatanila man 
TuTjmUe in the market; the jtriett beatt ki* vife. The prie§t hag 
Dot yet bought the pulse, but he beats the wife because he wants it 
cooked in a parldcalar way I The first word may be idtakt (in 
hand). To the proverb is eometitnee added data karoHla kapdtala 
(will yoo make it thick or thin ?). 

1609 fm TiCTTT Tirt 'mi Tre?i TT^ 

Hata batala tan zata batata n3.hi 
Catte U not polluted even if the hand be, i.e. by eating. 

(c) Patb. 

16)0 ^ m^TT v^ ^m^ affn ^rfr 

Are mazhya karma kotbe gela dharma 
my fate! What has become of my good deedt? Why am I 
Buffering after ^ my alme-givingP 

1611 ^inw ^ift ^T3BT iftw ^rt ^maoi 
Apana kan tsgla bola thevi kapSJa. 

We follow bad hahitt and then blame fate. 

1612 flwiae ^wKt ^ftTC 

Kapala paeari barobara 
Sit forehead (luck) i» at big a* a five teer we^ht. 

1613 wqidbTflT qraT3o VW^ft' ^ ^ 1T^ 
Kapalala kapala ghaealyane daiva yeta nfilu 

Good fortune mil not come by rubbing one forehead againtt another. 
The forehead is the seat of Fate. 

1614 V^T^'^^^ZtSS 

KannSiCi regba tale na tale 
The uviting of fate m inevitable and unavoidable. 



1615 v4i^i ^Si vi4im ftnft 

Karmacya gati saugavya kiU 
jy^ em <e// iow wtamf vag9 deiti»jf i«« / 

1616 vIrvT ^twf vf4 ifN ^1©5 ^tot 
Karmacja Uioga ani tlna dole do^i& 

^ m Tt»»h ofd^inq tiere are three eyea to two fti tarn*. 

1617 n^v?: Ifir ^ ftwit ir^ 

Ghan^hara Sete didre pikati bhate 
Srerj family otnufieid* imt FmU ripemt tie rice, 

1618 W ^«l ^W «ll ^ ^lf¥ 
Janina <l»ljt P^n^ karma dile nahi 

/ M« tie emmae tf Ua hirii ha mot rf HafmU. Spi^B. with 
eomGxt, tX » efalld who tmns oirt faadtj-. 

1619 W ^naEivll ^41*1 

Je kapalinta te bhog&Te 

Bemr mimt ia am ytmr fireieaJ, i. e. &te. !■ amaAas fi>« it i> 
Je imijwac liJtHe tiafi te ma ttmb imJaHn (WhiA baaha hafl 
wnttm <m Uw foiebcad wiQ aer^ bil). 

1620 %Vt^4P0 WiO ^Wt ?% ^^ ^f^^ 

ZaiiS dairaci ozui tatg baddhi np>ze fiuiii 

Astfait i ava me a jiiwomnii^if imtgffiftmee imi i lawi Ss ik Ac ufifMile 
s«a» — ^ The mm whom they ^tfae gn^) intead to ram thn- depdrc 
of ukdnsteading ' {it:t.(m6^rmtay lik^ Qaaa in^ T«h pndfR 
pnas denMBtafc. 

1621 w^ ^itv tn'^^i^m. 

Jvatse na&tba traEselatrDlnia 
EaOkftnam emria iUf>tie ariiA Um. 

1633 vl«vi)«EW«^vnl 


Digitized ByGOOgle 


1623 ^^flrf»i t^ ^ ^l^f*! ^^ 
Devane dile va karmaue nele 

God gave and Fate took away. 

1624 ^ 'wnif ^i^^BB uraft fl^ft irfJigEB 

Daiva naeata anukula aptabi hot! pratikula 
IfFaie U not kind even Telative» are unkind. 

1625 ^fll-kfl lf?I ftfl^m ^ifil 
Daivael gati vilak^ana ati 

Fat^t movement* are maneUou*. 

1626 Vd iftTii ^ ^ TTfTT 

Dbarma karita karma ubhe rabate 
Fate inferferet while a religious work m beiTig done. Or the phrase 
may be Karma pafhtsa lagate (Fate pursues usj. The two are some- 
times contrasted thus, Dharma thodd karma adkika (Little religion, 
mach fate). 

1627 VTft^re f ^T^ftSf 
Dbari^tasa daiva dharajine 

Fate it jiropiliout to courage. 'Fortune favours the brave' 

1628 fq^fq^^T^ 

Dbire dhire daiva ughade 
Iiittle by little fate opens, i. e. becomee fevourable. 

1629 Tlfl^ «rtlf "ffWilT TUftr ■'I^ TlfV WT^TT 
Nagiba lagale dyavaya an! padara nahi ghyavaya 

Fate began to give and (tiey had) no lap in which to receive. 

There were onoe an old man and woman and a boj who were so poor that the]' 
lived in a quarry. These poor people heard that a very holy man, who used to 
paaa every day, bad power with Qod and pleaded for hia help. He listened, and 
went to pray for them. Hearing his plea, God promised that they should have 
whatever they asked— one was to ask oa each day, beginning with the woman, 
then the man, and then the buy. Being told this, they aat up all night 
deliberating as to what they should ask for. They were so poor that it seemnd 
to be useleas to aak for life, and yet if they asked fbr money they might not live. 



At last the old wonun made up her mlad, and in the moming, much to the 
Burpriae of the devotee, she prayed that she might become young again : she 
thought this better than money. Her request was at once granted. But that day 
a prince came there hunting, and when he saw iuch a beautiful girl, ha asked 
who she was, and could hardly believe that tiie old man was her husband. So 
he said to ber~'Come with ma and I will make you queen.' The old man 
seeing her go off with tba prince was horrified, but determined to have his 
revenge next day. When the time oame for him ia make request, he asked that 
bis wife might be turned into a pig. Here was the prince's beautiful wife 
tamed Into a pig. They quickly tied her ta a string and sent her back to 
the old man, from whom she received a sound beating. Next day the boy's turn 
tame to ask, and whan he thought of all the misery the previous asking had 
brought, the only request he cared to make was that they might all be allowed 
to live in their former Htate. This they did, and the saying arose that ' &t« is 
ready to give, but we have no lap in wbioh to receive.' 

1630 JUBTT^t^ VTK?i #B^ 
Prajatnavatsuna prarabdha laiigade 

Fate it lame without effort. 

1631 HT^ayilll'lWI' ^flljl^ ijffl*l f^*l^ 
Prarabdhahinala suvBrnacI mrittika dieate 

Gold appeart like earth to an unlucky man. His fate is ag&inst 
him : even if gold come to him he will by some stupidity or other 
think it earth. 

A story is told that a certain man underwent austerities for twelve years, 
after which Ood was favourable to him. When asked what he would have, he 
answered, 'wealth.' Qod promised to give it. The man further asked that he 
might receive it that very day before sunset. This also was granted. Away 
went the man, and on the path by which he had to go Qod placed a large vessel 
full of gold mohurs. Now as the man went along he began to wonder how blind 
men walk. Shutting his eyes he picked his way along the path until his foot 
struck the vessel containing the gold. Thinking it was a stone he kicked it 
aside and went on. At last evening oama and he had not received the riches, at 
which he was very indignant. But Ood told him the faidt was his own ; gold 
had been placed before him and he bad kicked it aside. 

1632 HffT^ flpaT WCTt^ TWT Wre ^ft^ ^t;W fltfltT 
Bramhataa likhfi satavitsa taka t;j'asa kona deila 

Who can jm«h aside the teritiiiff of Bramha or the letters ofSatvi? 
Bmmha is the author of iate, and Satvi or Dorga weaves the web 
of late. 



1633 6r»T3n^ »i^t^ ft«rO 
Bhikaryatse naSiba bhikiLrl 

The beggar's Fate i» a beggar. Fate pemoQified took the form of 
a beggar. 

1634 iT^ 9ffTaTO¥ TT^ wt^ unrw ^raV 

Marana jyathSyl tsaluna zai apalyS pSji 

Man goet himself where death is. 

There was once a Brahman Tery fearful of death who asked the doctors how 
he could avoid it. They said that disease brought il^ and that disease was 
chiefly caused by water. Ha thereupon decided not to drink the town wat«r, 
but to go daily to a small stream a few miles off for the water he used. One day 
while there the angel Death appeared, and he was greatly airaid. Iteath told 
him not to fear as he had not come to fetch him. Being reassured ha Teiitur«d 
to *ak where be would die, and was told he would die where he then stood. 
To avoid this he sold everything and went to live in another town. One day 
while living in the town he went for a ride on a mare, which ran away 
witli him and threw liim on to tlie spot which he m dreaded, and there he was 

1635 «T^ iftn fm »i^t^ 

Sude tlna hata na^lba 
My fate is three and a half cubits long. The full measure of good 

1636 fTTt <^l^*1 VWrVff f^^lW 

Hata davuna avalak^iana cintane 
To »hfm the hand and mourn our iU-lttci, To have onr fortune 
told &om the hand and then to be sorry for the Informatioa. 

(d) Festivals and Fasts. 

1637 vft'i wf^m wni nii*fJi«i >rre 

Adhitsa ulhaaa tjanta phalgima masa 

Alrea^ fond of fun, added to which the month Fhalgun. The 
twdfth month (Febnmrf-March) in the first half of which comes 
the Holi festival. 

.d By Google 


1638 idNr Wt t^^tfV f^^bb^ ^IW WT t^'^frff flCRT 

Asela tja divaSi divali nasela tya diva^I £maga 

The dag he hu it IHvdli; the dag he haa not it SAitnffd. Diriili is 
the feast of Lights, a time of joy. At Shimga the month is beaten 
and a noise made as though of eorrow. 1644. 

1639 Hrq^^T »n»WT f^qTdU^^I WW 

Avaditea pahuna divalitsa sana 
A muek-loved p*ett and tie Divali fettival. One joy on another. 

1640 ^jmtft w^ WW f^iO ^wraet w^ w PifliO 

A^adbi a^i sana hakSji divajl ani sana nivan 

3.thad uthert in the {Sindu)fettiv<Ut, Divdli bringi them to a close. 
The firet is the fourth month (Jnne-Jnly), the hist is in the eighth 
month, Karttik fOctober-November). 

1641 t^iPfft^ 
Ida maga roza 

After the Id comet Samzdn. Two Muhammadan seasons. 

1642 TWFT^^'«rT ^ff fllfl<If * 
Ekadafiicya ghati Sivaratra 

Shivrdtra in the home of Eiddafhi. Two fasts. 'Hisfortanes 
seldom come alone.' 

1643 Mi\'H\ t\-tVl ^if^ ^tZTtW Mltm 
Gadhitsa padava ani nlta bola gadhavft 

It it New Tear't Bag to gpeak to me properly , you donkey I The 
word gudhi means a sort of flag pat np on the house on New Year's 
Day. We often do what we blame in others. 

1644 ^^' fsn^rf ^^K fl?*n3st 

Gban Simaga bahera div&ll 

At home, torrow (Shimgd) ; ouUide, jog (Divdli). The two are 
referred to tb many ways, e. g. Ghetd divatl deta iimagd (When he 
receives it is Divali, when he gives it is Shimga). 1638, 

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1645 MrT% ff^ ^nSSt WT^ 9^ f^'VISEt 
Jyitse ghail kail tySiCi sad^ dir&ll 

There it alicagg Divali (jog) in the home wAere there it a buffalo. 

1646 Ztin7T% *mdbt' <H<,I 

The Dotard (fettiml comet) »« the forehead (detlmy) of a bufalo- 
calf{m.). At this feetiT&l a male bnffalo is killed. 

1647 <u.4i^*i flfiw^tflfi f^^idSl^i I^WT ^nfn 

DoBaryantuna jagela teilivhs, divalltefi diva pablla 
Ifke live through Daiara he will tee the Bivdli lighti. At Daeara 
kings used to go ' forth to battle,' 

1648 f^qiaia^ ^W^ fHWRI »WTT 

Divali dasara hatapaya pas^rft 
Divdli and Dotard but only able to ttretch hit Imhi. One who hae 
no strengtli (a money left for enjoyment. 

1649 4.19(191 n^qidol VT^ 
Kajala divali kaya 

What it Divali to a king ? He has abundance at all times. Used 
in many forms, as e. g. Bajdla sada divali (It is ^ways Divali to 
a king). 

1630 firwrr wt^ ^irft flrf^fw tt^ 

Sim^a zai ani kavttva rahl 
Shimgd goet and itt tongt remain. Also c^ed the Holi. Its lewd 
BODge nmain in pet^le's minds. 

1651 fil*i«ll«H vJlN'ffl 
Simagyacya adhitsa boibba 

Bawling out before Shimgd hat come. Refeniog to the Shimga or 
Holi custom of shonting and beatiiijf the month. To complain 
before there is need. 

1652 firtTBlt^ ^ift' mtf% S[PT ^iW 
Silaiiganatse Bone pahije tyane lutSre 

Any one voho liiet may tteal the ShUangan gold. B>eferring to 

Digitized ByGOOgle 


3, custom at Dasua of croaBing' the Tillage boandaTj and iHingiog 
back apta leaves which are given to friends with the words — 
' Take the gold.' A snrvival of the cagtom of distributing spoils 
of war. 

1653 4mT1T^*l €lf^ 
Sanamaguna soihvale 

To jmri/y onetelf after the featt %» over. ' To pnt the cart before 
the horse ' (English). 

1654 ^nrr ^;to ^t ^ flnrr^ ^ 

Sara divasa tsara pana Sivaratrl kara 
Eat ail day ^ keep {the featt of) Shivratra. Certain food, 
plantains, nnts, &c. may be eaten. Poking iim at the amocnt of 
food eaten on &st days. 

1655 t^d^^l t\db4l4. '<f rflWII TWIT 

Holitsa holakara va molats^ radanara 
A Edkar of ths Soli and a ktred mourner. The first, a disorderly 
pack of fellows, are not real friends any more than the second 
is a real moomei. 

(e) Gods and Goddessbs. 

1656 irari JfT^ ^*t^T 

Athar& gui^tea khandoba 
An ei^Ateen-quality Khandoba. A pre-eminent rogae. The 
standard is sixteen annas to the mpee. 

1657 HWfT^ ^TT ^IltW ThHoTtT ^H^ TITT 
Adakyaci aiiiba ani goiidhaJala rupaye bara 

{To buy) a farthing Ambd {Durgd) and {to gpend) twelve ntpeeg on 
an eniertainmeat (in her honour). Many similar sayings are in nae, 
as e.g. Adaiydei mdyarani gapikydttd gokdiala (A &rthing Mayarani 
and a penny entertainment). Paiidei bhavdni va navafdnJta tela 
(A &rtlung Bhavani and twopence for oil). 

1658 If^ iftz^ JPI ftatlfT 

Adhi potoba maga vitboba 
Mr»t the god Stomach then the god Ftfifiala. Vitiioba (or, cor- 
rectly Viththal) is at Pandharpnr. 

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1659 uri; %fltal *fi*^i iTflrfy 
Ai jevali mhalafia pavall 

Mother has eaten, Mhdhd U favourable. A house goddess, the wife 
of Khandoba, to whom a little food ia offered before eating. Here 
the son implies that an offering is nnnecessary aa his mother has 
already eaten. 

1660 t^ ftH,jft tj^TIfft fiRTT ^Tf¥ 

Iftdra phirato iMrani phirata nabi 
Indra goet about, Indrani does not. 

1661 i^ ^^wft iw Tsfwt TiT^ ^ra^ 

Itidra bacialato pana indr9,nl ekatsa asate 
One Indra foUowt another hit Indrdni remaim the tame. On the 
death of Indra she is believed to puriij herself and become the wife 
of the next. Also quoted Tgaudd indra zh&le iar% ijidTdnl ekatia 
(There have been fourteen Indras bat onl^ one Indrani). 

1662 ^i^TWT 'ct^r^^ 'ranrft^ wm 

Undarala bolalele ganapatisa lagate 
What KOI said to the rat, Ganpati applies to kimtelf. Ganpati or 
Ganesh is represented as riding on a rat. Hence, we shoold not 
revile uiything connected with a great man. Other gods are 
also connected with caiain animals, as e. g. Shiva with a bull, 
Ehaudoba with a dog, Bramha with a swan, Sarasvati with a pea- 
cock, India with an elephant, &c. 

1663 inft?t^»»^^ 

Evi teyi bhargo devi 
Whatever she does she is the goddess bhargo. Applied generally to 

Kavala mabadeva pavala 
Tie vow is accepted, Mahddeva is favourable. Flowers, betel-nut, 
&c., placed on Mahadeva or Shiva (i. e. the phalloe) when a vow is 
made are called kavald. If the offering &11 to the idol's right hand 
it is accepted, if on the left it is not accepted. 



1665 fltnrin W^ VIT TtTTW 

KamSfita k&nia zapa nLniarama 
WkUe engaged in Kork Kortitp Sam. 

1666 4Idbl WTTfff 'ftXT ^ WTO mSPT W^ ^3f 

Ka{3> bramhana gorft ^udra ty3,sa p^huoa kape 
Hven Rudra trembles wAen he tees a dark' Brahman or a fair 

1667 'lira t^T^tt^Ifl*! ^ftr 'Ira 311»IH4I^ !IZT15^ 
Kothe indratea alravata ani kothe ^mabhataci 

Where it Indn^a elephant and where is the poor pnest's pouy ? 
'Where is kingBhoj and where Ganga the oilmaa?' (Hindastaiii). 

1668 artjin^ fllf ^f^ ^1'ftfT ITTTt mij 
Gane^tse bale donda candakitsft zato prana 

Gartesh shaies his large stomach and Ciandaii's life is in danger. 
She is his mother. 

1669 afra ^raEnilT f^pftr Pl^!*T 
Gava zalala hanumanta niraUi 

Tie village was burnt, Hanumant «as not connected mth it. He is 
the monkey-god who set fire to Ceylon {BSmayana); his ima^ 
is pat up just outside a viUage. Applied to one who makes mischief 
and yet holds aloof as though innocent. Another form is Gdva 
zale mdroti pale (The village was bomt, Maroti, i. e. Hanumant, ran 
away). 1678. 

1670 5*1^1 llllft ^ JdbUl-M 'ft' 

Giil&tsa ganapati va gulatsatsa naivedya 
A Ganpati (GaaesA) ^ sugar and an off'ering (to it) oftngar, 

1671 ^t<,I*I *l*Jll,yn,R|q1 

Tsorasa mesal dharajint 
(Tie goddess) Mesdi is propitious to tiieres. 116,643. 

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1672 a^TVT WTWt ^ 5^f*n!t T^ 

Jyaeyft tyScTll pari puraWto hari 
Hari givet to men according to their tiaie. To the rich he givee 
much, to the poor little. 

1673 ft^Etrr f£4i|. ft^t^ T^Trt; 
TLkoba tikai vithoba rakhaniai 

Tikobd Tikdi, Vitiobd Rakkmdi. The first two words are gibberish, 
but are applied to man aod wife who are devoted to each other 
like Vithoba and hia wife Rakhmai. 

1674 ^«m% ^ 'srwnif ^asiaab ^roflt «a5^* 

Dagad3.tse deva ghillatS, khalakhala kadhata kha- 
Stone ffodt rattle when put into (a bag) and rattle when taken out. 

1675 ^T^WT*^ 
Dere hari bajevarl 

Hari ! give to me on my cot, i. e. God will supply our wants 
even if we ait still and do nothing. 

A man one« offered up this prayer. His friends urged him to get off his 
cot find seek help, as after a fortoight'e waiting he was rednoed bo extremities. 
Yet he persisted in declaring that he would only accept help if it were given 
to him where he was. Jast then a pot which might possibly contain money 
dropped near the bed, and his friends told hint to aooept it aa a reward of 
his ^th; but he refused, saying, 'I asked for it on my cot, not there.' The 
friends carried away the pot and found in it gold mohurs which they took out 
and, in order to play a trick on their waiting friend, they put Bcorpious in 
the pot and then drot^ed it on to his cot. Hari changed the scorpiims into gold 
mohura, so that the man's faith was rewarded, while the friends who thought 
they had gold found on reaching home that Uiey had only soorpiona. 

1676 Miq<ejifl qro ^wflr iitf^^i^ ^i^n 
PavadyaatFa p&ya Sni bramhadevatsa upade^a 

A foot on the hoe and Sramha't advice. As a hoe is pulled away 
B foot placed on it would be insecure. Advice to an unstable man 
is useless. 

1677 1? J^fUrft ^PWWT 

Phat mfaanat& bramhahatya 
Saying 'phat ' {itpunitked a* though it vere) murdering Bramia. 

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1678 4iqi4^iii|. ^fldb'ifl ^irfli wrtS ai^fn 
Bhavaniw devalanta ani nayate jaganta 

Mother BAavdni it in the temple but ring-worm ia everywhere. She 
is supposed to cause ring-worm. Sometimes the first word is quoted 
' goddess,' and the last word ' village.' 1669. 

1679 irr^lfl^^tllT TTf¥ "RTT UTft! ^TITWTWT Tiff TT^Nft 
Bhavakadevila nahi navara ani vetalala nahi 

The goddetg Bidvakd ha» no huxband and Feidl has no wife. The 
two names are also quoted as Mhasoba and Satvai ; also, Hadali 
and Ehavisa. 

1680 »mn^ ^'tTT ^RTT ^ftoOTT^ gSr 

Ma^taa khandoba sawa tolyatse kutre 
An anna-ioeight Khandoba and a twenty anna-weight dog. Khandoba 
sits on a dog. An inferior greater than his master. 

1681 ^T'm gfS 
Vamana murti 

An image of Taman. He was the fifth incarnation of Vishnn and 
was short. Applied to a short man. 

1682 ^ Tnrrair 'ffit'ni^ wft *f% <,iw*n ^ftTn ^ttiir 
Sarva rUmayana s9.ftgitale tari mhane ramaci sita 

Se hat gone through the whole Edmdyana and yet a»i» who SdnCe 

Sitd was I 

1683 <J)i*liKi*si ^iiflfi mf^ '*, 1*1^ 4,1m gjn ^i(*t^ 

SomeSvarala nagavala ani rameSvaraci puja bandhili 
He robbed Someivar and made an offering at Sdmeivar. Two 
&moiiB places of pilgrimage. 

{/) Makriaoe. 

1684 vif^n^iO 'w «t<?flr(¥ vii 

Adityavari li^na somavari ya 
The wedding i» on Su/nday : come on Monday. 



1685 wmaCT ifl^T 3^«iiiiT "wtfvm 

Utavala navara gudaghyala bafiiiiga 
An impatient bridegroom ties the kead-omame7U» to hi* knees. 

1686 QITT^dBt Wraft HlftT *fIfllJ(l^ Ifl^ 
Uia,Yall bayari ani mhataryaci Davari 

She wot ha»ty and Jturrind and became an old man's bride. 

1687 flWT ^'*>F m JOB HHKIfl^JI^* 

Kanya deuna maga kula vicaravayatBe 
To give onit daugiter then to ask about the (bridegroom's) famify. 
It ie alao qaoted in the reverse way. 

1688 mrni ^tiiff iT^' Tirfir ?wrft ^w 

Ka^aiita, kahi nahi ani budhavari lagna 
Nothir^ in the aaitt-belt {puree) and the wedding ie on Wednesday ! 
The first part of the proverb is also quoted Navarydta ndhl thdnga 
(A brid^room is Dot yet obtained). 

1689 giasra ^ftt Tirfir W!TTTO ^ 'rerW 

Kulasa khoda aoi saatanasa Yeda oasaye 
There should be no vice in the family and no madness in Us 
deseendanis, i, e. of the lamily into which you wish to marry your 

1G90 ^i^n q^M w^ g(% fl^n 

GavaDta varhada ani kutre murada 
A wedding in the viUage and the dogs go in state. There is food 
sbont and the pariah dogs flock there. 

1691 itrnrpif'^ T irnitTPr ^Vl 

GSvamage vede va Taratlmage ghode 
An idiot behind the villagers and tie horse behind the wedding- 
proeesiion. The horse, on which the children to be married sit, 
should be in &ont. 1711. 

1692 5^135 ^ ^nt^ 'W ^ 
Gurhala ghara Sni lagna ghara 

A tugar-cane mill and a wedding- house. At both places you are 
received hospitably. 

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1693 WV^ 4MldbY Wlfij^ 7ft 1fl<,T 
Jjiitse kapali ba^inga to navara 

^« it fie bridegroom to whote forehead the omamentt are tied. 

1694 iftmift tK Fz wifT wz ^n% ^ liW ^Tff 

Titba ahe to bhata n&hi bhata ahe to titha nahl 
Wke* there it an autpieioua dag there i» no priett, and loAen there 
it a prieti Here it no autjiiciovt day. 

1695 ^tr '5^' IW fif'rft 3lZUT^ f^TT^ 

Tbora gbarf lefika dili bhetanyaci Sirani 
If you marry your daughter into a great house a vitit to her mil he 
a rarity. 

1696 ^9 fdbj'SJA f*Wa^ 
Dida bajakundaftta pivali 

YeUoK wiih a clove and a half of turmeric. It ifl labbed on the 
bride's body before the wedding. 

1697 ^flf Jriw^nwrr T=f!^ 

Doho ma&dav&ntalS. varhadi 
The gtiett of two wedding-aKningt, He will not get food at ather. 

1698 vt^T^T «RTWT ^rnr ^ ^ira^'BiraT 

Dhobyacya lagnala kaya une payaghadyala 
There it no lack of cloth to wait on at a watherman't wedding. 
He usee other people's clothes. 

1699 *ifl<,T*iflO T* ^iffli fl-fi'tfl ^nn% ^^ 

Navar&Davan eka aoi varhadi jagatse loka 
The bridegroom and bride are one, the people cf the procettton are 

1700 *|*H,| X_Arf[ tt^(^l^ '^ T^raV T^ffP! fl<fll*l 
Navara radato taranasa va varhadi radatata vara- 

The bridegroom it vexed about the watery ttuff and the guettt about 
the boiled pulse. A similar saying is Ifavarydld milend idfa dkeda 
mdgato varana (The brid^room does not get wateiy poke and his 
friend asks for poise). 

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1701 ^TOfli^'JiWZ^ 

PatakarQ te batakaru 
One who marriet again becomes a slave. 

Fatila buva bayako kaxa tara mhane tumhitea vha: 

tir ! get married. He amtoers, ' Tou be my wife* 

1703 ^^Z %^K f;^ %15TT 
Phukata ghenara dura nenara 

Se tnantg ier gratia and will take her far away. 

1704 TitwiT 115^ urar V^ 

Bandhala manl zhala dham 
He tied the beadt and became my magter. 

1706 Ji^m^rr irra^ wr it mraBt ^rt^ 

Brambyacya gfithl maga ka kapala aatbi 
Sramha tied tie knot then why the»e wrinkles in the ftyrehead ? 
Bramha is tbe author of Fate. 

1706 iR Tn%' ^irlf wai ni^^T^ 'rarft ift 

Lagoa ale ghari maga m^adavaci tavari karl 
To begin to pat up a KeMing-awning after the toedding-procesaion. 
ia» reached lie home. 969, 1285, 1765, 1876, 

1707 ^ra^' in^'inf *)UfliMi*g*i Tir^wt'^ilR 

Lagna kele nali! pana m9,£idaTakha1una tara gelo 

1 may not be a married man but I fancy I have been under a wed- 
ding-awning. Or the first part may be, Vihina ndhi zhdli (I may 
not be a mother-in-law). 

1708 ^R *fVl I^W ^r|T ^nfilT ^ 'TO'S ^t^ ^fT 

Lagna mhanate karuna pabfi ani gbara mhanate 
babdhuna paha 
Marriage »ayt, ' Try me and see: ' a house says, ^BuUd me and see.' 
Both are aerioua matters althoagb they look easy. Sometimes 
a third phrase ia added, Gurhdla mhanate Idvina paid (The sugar- 
cane mill Bays, ' Start me and see'). 



1709 irer^ ^T^W ^innT 

Lagnatae pathi^T ana 
^ier marriage — 'Bring.' The busbaiid is always hearing- that 
something or other is wanted. 

1710 ^t;»ii*i T^t w^ fl-fi*ji-'fl <n«(«iO 
VaramSya barl tara varhadySnci soyasari 

If the bridegroom't mother be good the tpedding-gueiti will he well 
looked after. The oppoeite is alao quoted thus, Yaramaya dindala 
tara varhddi/dnted gondhala (If the brid^room's mother be of loose 
character there will be confosion among the guests). 

1711 lIMlflfT^I ^lr%' "lIlllWHJfl fvi 
Varatimaguna ghode vyahjatnaguna pidhe 

The hone after the wedding-procetsion : a ttool after the father' 
in-law haB gone. Both too late. 1691. 

Sathelote ftni jantnlitse kbote 
Barter in marriage re»ult* in life-long evil, 

1713 «<JaJ4l41ldTlR3ft^ 
Hajaktrndasatbl lagna modane 

To break off a marriage for a clone of turmeric. 

1714 935^1^1 ftildb ft^ 
Haladitsa vitala hone 

Jb he merely dyed with turmeric. Said of a bride whose husband 
dies shortly after marriage. 

1716 Ifnff *fll^^ ^ ^ift V^ *li><fll^ ^ 

Hati lagali ceda ani dhara maiidavacl medba 
Now the girl it my wife you may take the peg of the wedding- 
avming. He no longer cares for her &ther. 




(a) General. (b) Begging. (e) HobIc, Dancing, ko. 

{a) Genebal (inclvdikg Thibviko). 

1716 UTTri *rw f^^ ^TW ^ra TWI f*RRrpl 
Atata vala pitata vala vala vala nisantana 

A littie in beating, a little in melting, here a little, there a little, 
and — the gold m gone I Referring to the roguery of the goldsmith. 

1717 ^^flwt ^t%( 'R jfttlT fll*^ 
Adhi teli ani maga duniya zhali 

Firet the oilman was created, then ike leorld. A conceit of the 
oihnan that as oil is required at birth therefore the oilman was 
created before anything else. 

1718 ^rnraf ^rafi TJRW ^K 

Apale zaiina apana taora 
My own thills are lost and lam the thief I 

1719 ^^RTT ^tr ^?wrwr ^^ 
Ulata taora kotavala. dandi 

The thief throws the hlame on the police'Officer ! 

1720 11^ ^ftfn; n "w flf^iF^ 

£ka Bonlixa va eka zbarekari 
One a goldsmith and one the man who sifts his ashes. Two 

1721 iwT ^hif'f ?Nr ^Vt ^rtrHr ^ 

Eka pai^atse tela dooa pai^ntsa hela 
A farthing's worth of oil and a half -penny for a carrier. ' Baming 
a half-penny candle to find a farthing ' (Englieh). 

1722 ■^SB^HT ^1T f^ T ^Wt 
OlakhitBa tsora jive na sodi 

A thief who is an acquaintance will not spare one's life, i. e> 
a traderanan who is a friend will not refrain irom swindliog as. 



1723 ^,'^^\ ^ ^^fTT wfif 1 ^[^niT "nmH 

Karata naye Tyavahara tjane na karava vyapara 

One who doe* not understand buying and Mlling thoubi not start 
a bueinea. 

1724 miH^KI^ ^^ f ^fl*I<H.1*ft ftft 

KamadaracI ghadi va vatanadarac! pidhi 

A woriina»'» time and a landoioner'g deteendante. These are 

KarakuDasa avadaoa bliatasa maliadana 
Sr^es to a cleri, gift* to a priest. 

1726 J^^^WT *pTmin»fW^^ fllfli"f *l1flK%WT ft-tlpf 

Kunabi mela bhutane bramhana mela vatane 
sonara mela pittane 
28fl Ktiidi died from a gkost, tie Brahman from mud, tie gold- 
smith Jrom bile. The first is very anperstildons, the second over-eats, 
the third site over hia fire till he becomes hilioos. 1579* 

1727 JMK^^' j«K^5lT I^T *%^ TUft ^UflNI W^ 

Kiuhbharamne kuihbfaaTamSi kajja kela ani gadha- 
vatsa kana pilala 

A potter'* wife quarrelled mtA another pottei' * mfe and the doK^'s 
ear was tmsled. Potters keep donkeys. When two are quarrelling 
a third gets the blows. 

1728 j»TT^ 1WT wt^miftr ^iTi irer %ZT 

Kuiiibbara tasa lota ani bSpa tasa beta 
As the potter so the pitcher, and as the father to the Km. 

1729 jmr WF^' ^irr^ 
Kuthbhara n^bl smuara 

A potter ha* noforetlght. 



1730 gWH,!^ gw W^ Ifft ^fti^WTfli ^It^ 
Kuiiibbilraci sQna kadhi taii iikira4}'B,vajiL yeila 

Sooner or later the p(^tet'» da^iter-tm-law toiU come to tie r^te- 
ieap. Potters born r^oae ia ikai kilns. 

1731 JHTCft^t IT*^ ^TflJ 
Kuiiibharapek^ gadhaTa Sah&ne 

The potter i» not »o m«e at kia own donkey. 

1732 JUTTTV ^^^ ^W ^T^ 

Kiuhbhacasa madake dbada 
The potter iiu not a xound pitchy. ' Tbe shoemaker's vife and 
the smith's mare are always the woist shod ' (English). 

1733 lit^t flj^ TPTT iftz *iiiq*iiin 'rrar 
Kothi thatti pagH pota bbar3,vavaci zaga 

A rc^al ttore-htmee, dairy, and »table are places tehere a living can 
he made. There are opportunities there for perquisites and bribery. 

1734 ^rwT ffrft wnft ^nft ^ini ?ret *it^ 
Khana ta£ mati £01 ata taSl bbSci 

jia (^1? raiwe »o the clay, as tie aunt eo tie niece, i. e. bar daughter. 
Also quoted thus, Khd^ tail kkapare dni di&ape tail lehkare (As the 
cky BO the pots, as the parents bo the children). 

1736 mwiTRt 3^ ^ jTT^ra iirti. 

GabadjSsa guro va gurakhyisa taru 
Cattle to aJUAermau, a boat to a kerdeman. Equal to putting ' the 
square man in the round hole.' 

1736 ^ilft^T 11^ TWaSHZ ^TT ^ 

Gothanicja gaji a]S.bbalabhata dana gb^ 
A simple priest takes at a gift the cowt retting in tke meadows f 
i.e. offered to bim in joke. 106. 

1737 ^rt 4lodqi% X^ •raodqi^ 

Gona ksXjSAae dudba gavalyatse 
A sack (wuide) ^ blaai thread and a milkman's milk. Both are had. 



1738 v« ift^ ^iWr^ wi 

Ghada moda sonara dhada 
{Tell him to) mate {or tell him to) bug, tie goldtmiti it coatmt. 
"Whether people get him to make new omamente or get him to buy 
their old ones he will make a profit. 

1739 viin Hf^ ^^wt^3bHt nm^i 

GhadlMa budavuna ghadanavalltsa tagada 
ffe deceived Aim in ma/ting it, tKen duntud him for payment. 
Referring to the rapacity of the goldemith. 

1740 ^f,^ VWT flITTT ^Hftl ^K ^IWT TWT 
Gharatsa zhala zS,ga ani tsora ala rag^ 

The houteholder woke v,p and the thief became tuyry. 

1741 ^W^ ilT^^W «I«0 

Tsakari toparyanta bh^arl 
At long at tee have tervice we have bread. 

1742 ^IFIT^ ^Tdbfl^ 
CMibhilra ts3.!avanl 

A thoemaier't deluding. One who breaks his promise. 

1743 ^TflTT^ 'HIT 'inrt^ 
CaihbbaracI uazara payakade 

A tioemaier alwayt looit at the feet. 

1744 ^fnTn% ^fliwi Ste^W g^ 

Cambharatse devala khetaraiicl pfija 
A thoemaier't god vtantt the vrorthip of old thoet. A shoemaker 
can best be influenced by beating him with a shoe. 1597* 

1745 ^KZI yinr ttfHft I^^Rt^ 

TsoratS, budara mebaDatl dilaglra 
A thief it light-hearted, an induttriout man it fitU qf care. Psalm 
Ixiiii. 5. 

1746 ^tr 'ff ^H ^tffk «pc*wripi flifftr 

Tsora to tsora ani gharadbanyahuna ^irazora 
Although a thi^ he it more recileit than the matter of the 

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hou*e. Or the laet port may be aufi hddatdiuna thora (greater than 
the emperor). 

1747 ^fC gZWI A fTW ^CTTT 
Tsora sutalA va Mta phutala 

Tie tii^eteaped and our hand was Aurt. A double injniy. i4i9> 

1748 ^t^ «1l»l *Iflmre ^3Ft 
Taora sodtina sanya^asa suli 

To let tie tkief 30 and to put the aecetic to tie ttale. From the 
fitoiy of Camdatta and Vaaanteena. 

1749 ^trnnflf ^tz ynt^dbl 

Teoraadhi mota utavall 
Tie bundle i* m katte to go before the ikuf. 

1750 ^<,T^ ^iri; iililsB iililsB t% 
Tsor&ci al ohola ohola rade 

A thief* mother cries rivertful. 

1751 ^HH¥ ^rralf *ft*.w 3ra™ 
Tsoracn paule tsorasa thatika 

A. thief knoiet the ttept of a thief. ' Set a thief to catch a thief 

1752 ^<l^l ^^^T ^flT 

TsorScyfi ulaty£ bomba 
Beverni^ matters the tiiefcallt out. 

1753 ^Y'Cr'WT iT'riff "^T^* 
Tsoracya manaiita candane 

A thuf always fiiJtaee there it moonlight. 

1754 ^triimHWT t'f^'Tt iftfT aj ^ ^ 
Tsorala dasala yintsu to kanna hu kS t«u 

Jf a thief ie ttung hy a scorpion he cannot call out nor tiwau. 
A Bimilar 6)qiresBion ie Ttordttd mala ttorisa gela tara hdka nd bomia 
(If a thief be robbed of hie stolen goode he cannot call noi shout). 


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1755 ^^Ht wt'wt ^nf^ f^ f^ <rf^*i 

TsoritsS mama]a ani haJu halu boiiibala 
A cage of tkefl and — speak ioftly ofimf i? / 

1756 ^t0^ ^^ TH! 
Tsoiltse tsauda hata 

i^o^ {ehth) at fourteen cubitt (tAt rmpte). Stolen ^o«ist are 

1757 Q|4IHi^ ^ 1)% ina5T ^' ^ffJI^ ^WT W3BT 
Zamakhartsi na pade t&la panti kagada kela ka]a 

The clerk blackened the paper but tie aeemnt wovid not balance, 

1758 W^ ^IJIfldB TI^ ^WnaS 

Za&i denSvala ta^i dhunavaja 
At the wages to the wathing. 

1759 ift ICTT firftW Jft wNl ^^ 

Zo izara Sivila to bhoka thevila 
^e ^ho maket froutera will leave a hole in them, i.e. for the 1e^. 
ExerciBe forethought. 

1760 *mf ^ ^irft^ Tif^ wm Ttfiperr RfT 

JyaDe oa pahila ava tjane pahila diva 
Me ia» teen a lamp but hat not yet teen a potter's Jtiln. One who 

1761 iiiaE?T'ia5 »n^ 
Tangala mangala bhava 

No fixed rate. To this is often added ^Sld amala amala puna 
(there the goods are not satisfBet<»^y). 

1762 CT^ 5^ ^iafTT TWT %Tift 'cnr »t^TT WW 

Taiitsa tuoteS. cambhara Ti,da nehaim gbasa 
dohara vada 

Stitoking and tewing in the ehoemaier't quarter; ahoojft a tmdl in 
the tanmer's quarter. 

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1763 ^fli*gi«Y "wf^ ^fwTT ^ irft 

Phungakliati ari dLmbhara. pore man 
Tie ah«emaker i» titimp on it* <rwl and teat* hit ioy (^fsr (aku^ it). 
Absent-mindednesB. 954, 1855. 

1764 ^IHtlO ^ WfiU HKdD*Cl ^ 
Telakaii rade aQi Daralakaxi rade 

Tie oilman complain* and the cocoanut teller complaing. When 
they meet they both pretend to havp done badly. 

1765 ?tw mff% f^-airai iNi v^ vi^smi 

Tela pahije divyala baila dhail ghanyala 
Wien oil it wanted for the Ixmp Ae yoief He bnSgek fg tie mill, 
i.e. to extract ihe oil. 969, 1385, 1706, 1876. 

1766 li^rawW ^Wrt^ WVa^TT^I'^ ITT^ 
Telavalitse duoavale mithavalltse gaiDavale 

Tie oil-dealer's (/.) lost, tit taU-dealei* (/.) jfain. Tbe oil is lost 
when spilt, but the salt is picked up again with dirt added 1 

1767 lt*f)V|4li VWft ^ ^i^TW «# 

Telinabai rusali va andheranta baaali 

Tie oU-v>oman wat crosn and tat iit tie dark. 

1768 Jtffjtg «i-<(q) vrO^T ^WT ^tlft fflW ^TT 

Telina saiitsavi dbarodbara aUa neto ekatsa vara 
Tie oil-woman tavet a Utile oil every itMe Me tertet, Ged iaket it 
all at one ttroke. She gives ah<»t meaanre but all her Eavin^r is 
suddenly destroyed by the oil-jar breaking. 

1769 Tt^nm ^ 9^ liWET 

Teljatsa baila sada afidhala 
Tie oilman't lullock it always (ilind. Ita eyes ate covered. 
Applied to a man in love. 

1770 ifYflm^Nr tfrft JTTT ^li^ ^ 

To z&titsa miigail mana vSte tetsa kaii 
Of tie dyer catte and does wiat he like*. There is a play on the 
word ranga which means ' pleasure ' as well as ' colour.* 



1771 ^Ifl^ rf\lfT ^WfKT ^^ 
Damadits& sauda yerazhara tsaud& 

Afarihin^t wortA afpvrciategjJburteenJtMim^i to andfro. 

1772 ^H'ft^ ^^ ^f^ ^Wl ftl^ 

Damadita varu kothe gheuna phiru 
A farthing' » worth rfeaUM^ and inquires wkere tojmt them. 

1773 ^iraH^ %[$ nrfv ^vHt wni 

DamadltBe gbena ani khaiiditsa, bhava 
He want* afarthi^t worti and asia the rate of a cart-load. 

1774 ^VTWTVT IWT^ ^i1% ^WT TT^ftl 
Dalalacya angavara ghode padata nahlta 

The horte-broier does not hear the lots of the h^ntes. 

1775 1^^^ ^ ^Rlfil WIJC «% 

Diraea bude ani mazura ude 
Wkm the dajf linit the labourer jumps. He is pleased that his 
work is done. Another form is Sirya aita aura mazOra matta (The 
sun has set, the labourer is fiisky). 

1776 ^^wn; ^nwt ^sftnfV m*wft 

Divasabhara rabali phajiti pavall 
Toiling all dag and getting into trouble for it. 

1777 fVldbV »lld^ ^*l'aBl|' ♦lldbt 

Dukali mail sukali sail 
In famine the husbandman; in plenty the leeaver. Food is wanted 
in famine time and drees when we are well off. 

1778 ^i^ ^T^ ¥i\\j9 TWSt 
Delia vaoi khaila prani 

If the grocer will give ike man wiU eat. Most people live on credit. 

1779 ^m ^Nr %?n ^^ 

Deta tsokba gheta rokha 
Give good articles, take ready money. 



1780 f^mi^ ITf^ "rfW JITJfWt^ HHfB 
Nhavyatse navhauya am bramhanatee bramhanya 

The baiiermg of the barber and the Brahmanittm. of the BrdAttum. 

1781 ■fimm 9f4^^mi.^4|j'44l WtSTWTT 

Nhavyacya ukiradyavara kesantea motha bhara 
There apleniy of hair on the barber't refvte-heap. 

1782 ^ifti TPift^ ?!T w^Mi*ii iiifttar 

Parita nagavila tara ayabaya nagavilya 
If ike washerman be robbed all lie neigkhoKri are robbed. The Iosb 
18 not hia bat theirs. 

1783 iT^<.mr WT^^ wv\ in; tt^twt ifi "^^ 
ForatsS,k§,palakbaTada taranhavyala k^ya duhkba 

What pain does the barber feel if he cut the chiltTt tcald-head ? i. e, 
while shaving its head. 

1784 ^f*|4|( ^ HT^ ^^ Wrtr 

Baniya deta nShi purfi tola 
The grocer will not eupplg him {and he waata) 'full weight.' 

1785 TWTTnOT WT^t^ WnWIT^ flf^ IXflf 
B&zaracya bb&kan bbazanyaci zarura nahi 

It it not nece»*ary to bake bazaar-bread. People nsnally make 
their own. Bake your own bread and not other people's. 

Bhamatyaci fii bbofiduna loka khal 
The picfyoeieft mother will deceive people to tupport hertelf. 

1787 nnmn^ *rt*iH ^ni ^^ (T^ ^2w ^iitt 

Bbavapanatsa sonara pana zara tan tsataka gbe- 
A tnuttDorlAp goldtmUh yet he mil take a grain or two. 

Madal^atsa katha ola She to valela 
While the edge tf the pot ie raw it can be moulded. 



1 789 n.w<i •f [^ finflWT jj#w wrtk 

Rikama nh&vi bhihtilS. tiiiiibady& ISri 
A barber vy'dhcitt work bUeda the wall. A barber is ttko something 
of a sargeoD. 

1790 ftwm g?nT ^ 'Trtft 
Kikama sutara kulle tasi 

A carpenter icUkout work ckipg buttoclu, i, e. not hie owd but otber 

1791 flu^^itai »rnian wtw wraW 
Laiakarficya bhakarya koiia bhaMla 

Who wiU bake the bread of an army ? 

1792 ^t^^ ^>I W ^Wftl ^1^ ^ ^ 

LaSakara dona ^e ani nhavl paiit&a de 
t!wo Aundred *oldier» and five hundred barberi ! Exaggeration. 
SometimeB eiglit and mne Lnndred reepectivoly are quoted. 

1793 "iftTT ^WfH ^rt^T ^fffil ^rffrWr TWT 

Lota ghadata yeioa S,ni ahintsa isara 
He cannot make a lota (imall brats pof) and takes earnest monegfor 
large pots. 

Tanyatsa gula vanyane tsoruDa kb^va 
The grocer stealthily eats his oton sugar. Shows the character of 
the Wani that he tries even to cheat btmeelf. Used hy way 
of contraet of a bad man who is corainfttin^ a wrong without 
shame. Also quoted thns, Vdmi gala iidi part wdi^i ada giti (The 
Wani eats sugar but conceals it with bis thigh). 

1795 fs|l|db1Jq^I Prtt 

SlrhpalaglLvatsa piiiipi 

TAepailor (tailor) o/Timpal {Pimpai) village. 

There was a tailor in the days of Nina Phadnis who nsed to boast of his 
fearlesanesa and of his equality with the greai. He s«!d that if h« wcve met 
even by Shaa Saheb he would addiess him quita boldly. Hearing of this, Nina 
Saheb sent one day and had him brought to hia oonrt, where he had never been 
before, and where, when he was brought, he became awe-stnick. Pretending to 

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be aDgrjri Nftna Salieb shouted eat flM«al j to husa — ' Wlut is jmu nama ? ' The 
poor tailor, trembling Rud Btuttering, replied — ' I am the pailor of Timpal Tillage.' 
All bia bravado had left him. Anotlter tale ie told of this tailor'B cunning 
in stealing cloth. NSna Saheb was determined to detect him, and made him 
work in the verandah clothed only in a email waigtclotb. But the tailor 
arranged for his son to come suddenly and call him, and when he did so 
pretended to be angry and threw hia hollow needle-and'thraad tube at him. 
The son carried off the tube, and in H was concealed some stolen cloth ! 

1796 ^ war tJk ^inftt f'N n^H ^ 

§eta savva ^ra anl linga aditsa Sera 
The merchant is a seer and a quarter, tie omavtext {ok his ntck) is 
tKo and a half seers. He ie a Lingait and cajriea a gold image of 
the pballiiB suspended rouod the neck. 

1797 ^^% mfiir wni "via^ 

Setitse Sni mazbe ekodarfie 
A hundred and one things done l^ the memhant and mytelf. Oue 
who takes a minor part classini^ hims^ with hn sa^^tas. 

1798 <il*iK ^irfti ^ftwwT ^Ymn; 

Sooara ani konaia honuii 
A goldsmith — to whoM will he be (a friend) ? 

1799 «^^K*iii. wnrr fliwi fTff 

Souarabhai tyatea bharamvasa nahi 
Never trust a goldsmith. 

Sonara dimpi kulakarani appa ti^uinel safigata 
uako re b^ppa 
Keep me from these three — a goldsmith, a tailor, and a village clerk. 

1801 ljh*IKI4^*l Vm ZWIT W|l!% 5WT llfli 
SoDarakaduna kana totsala mbanaje dakhata nihi 

^ the ear ie pierced by a goldsmith it gives no jtain. We do not 
feel s pain when its object is to gratify our vanity, 

1802 'B^IT'^t^ llf^ TtPT^ifff 
Sooaratse pahane agatinta 

A goldsmith's gaze i* fixed on hiafrepot. 



1803 4JI44.I 'Hlfll ^^ ^fif llffli *^ 

Sojara pahava rosuna sone pahave kasima 
Tai a rdative by mlUnff and gold by rubbing (on a ttmek-ifcme). 
145, 189. 

1804 ^ ^W ^nr^ >infii ^ wtiflf gps^c^ 
Svarga loki Taitarani aoi mrityu loki kulakaiani 

In keaven tie river FaHami, among mortali the Kidkami (milage 
clerk), nieee are to be feared. The river lus to be croeeed before 
obtaining entiy into heaven. 

1805 f^iH 'ft ^^H 

Hama toTama 
He wko ia pretext it tie king't mtnitter. 

1806 fis lilv flnrT rm ijtv 
Hfita goda kuiiv& hata goda 

It tie mariet tmeet or it the iand tveet ? 

1807 ftwiT ^h^ftt 'w ^Wtt ^WI*. TT^ 

SonSra sodlla pana sonara sodanara ualii 
Wkat it to be may JkU hid tie goldtmith Kill never /ail, L e. he 
will never fiul to cheat. 

(£) Beogiho. 

1808 V<I*I1^ ^mi Hrft ^TRHP^t^ mt.1T 
Ajanatse baiua aoi ghetalyaTatsuoa z^ina 

Whatever happent I wiU not go witiout it. Used by b^gars. 

1809 ^nr JTcr ^m v^ «r:T 

Aza mara udya dharma kara 
We die to-dmf and yon are going to give ut almt to-morrow. Said 
by the be^ar. 

1810 ^ni% wi ^af^ inriiT wv 
Apale dy& &Di pantsanta nya 

Give of our own and you carry it among tie fixe. To g^ve to one 
who goes to others and ridienles the gift. 

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1811 ^* WT ^ tTT ^ ^T H^ 

Eka ghaj^ suna tara dasa ghara puna 
Nothiiig in one house hut merit in ten otkert. It ie also quoted 
thua, SAiika mdffatyd dah4 dare (A beggar has ten houses). 

1812 *lril<lO 1H,T*1!C 
Dharmadaxi maraman 

Fighting at the door where charity is given. 

1813 fwmsnrr ^n ^it^im 

Bbikaryatsa hata dhotraiita 
Tie h^gar'e hand it in hig cloth. 

1814 finffarr«Err ^Itwt ■^rttrft »iTT 

Bbikaryacya porala okari phara 
A b^gar't ton vomitt much. He is dainty in spite of liis poverty. 
Like this is Bhiketid kAdndra tySM, matti phdra (One who lives by 
beting is overbearingly mde). 

1815 fiflH^ Tlflr f%' fildbl wi 
Bhikeci ani mhane Sill ka 

He b^ed bread and says, ' Why it it ttale ?' 

1816 ^1%^ frrft fijwre iw »rrff 

Bhikeci handi fiinkyaaa tsadhata nahi 
A beggar't pot will never rite to the tHng-net. He eats what he 
gets and has no need to sling it np to the roof. 

1817 ifW "rat "vi ^ ^irar 

Bhika nako pana kutre avara 
Bo not give me almt but hold book the dog. Never mind about 
helping me but do not abuse me. 

1818 ^Hfl ^TT ^fia ^Iflfli vS 

Yahati gafiga ai^ tsalata dliarma 
At the Ganget fiowt so almtgiving should be continuout. One 
charitable act is not sufficient. 



(«) Md8k, Daitciho, frc. 

1819 ini¥^ WI^ ^Wft ft'MT WHiH ^hrft MwO 

Adhitsa baJ uatsarl ticja. payaiita handball gba- 
Already fond ofdaneins and i/ou tie bell* to kerfeet. 

1820 ^nl %^ vn ii7?ii xtv ^n^ ^nae HT9 

Al bheri bapa padaghama dhola ani eaiiibala bhau 
TAe mother a Bheri drum, the father a Padgham Dhol, and the 
brothert a Samial. Different shaped dmms. ^e wholfl femily 
stont and round. 

1821 in<fl^ ^R fT ^ ^fPi ^fw K*Mvf Miwwi wrtf wra 

Adave gata na nbhe gata ani rastjane tsalala gane 
Jle ixotM neither time nor tune yet walk* tdoi^ the road nnging, 

1822 istf^ifft ^irt^ mf^ ^nrrff fr^ 

Ulhasi otI ani saiitapi fiivi 
I* a jmifiU mood he tings, when angry he ^v^ abnte. 

1823 sf^ ^T^ vfrnmr 

Kvadta gani pativrata 
A ringer i* teidom a faithful mife. Singing as an aficomj^hnwnt 
is not coltivated except bj profeesional sti^ing^women. Periiape 
' siiiger ' shoold be hani (a sqnint-ejed wosoan). 889. 

1824 ^?1^ ^ra^ ^ITTt ^W^ 

Khu^ra khazftvi nagaia vsusavi 

A enrry-eoaA aeratehei, a dmm mmndt, Evaytliii^ has ite 
proper nse. 

1825 «Ti:« ITt VtIiV 

ffe who eaU will ting. No one is decrial whfo hongiy. 746. 

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1826 T^^t^ 'ftr T^ TT^ ^nfll,^ "^^niT^ 
Gavayatse pora radaJe tari suravanutsa radanara 

^ the mii4ma*'g dild cry U wUi ay to a inne. 

1827 fllflRTn laST IM'HH.NI -^IdoT 
Gan9.r£t8& galS, nateanaratBa tmla 

A singer's voice, a dance^t yeituret. 

1828 Wt^ flITil 5i*r •IflKI 
Gflva tagara phutaka Da^ii, 

A famous village and a broken 4mm ! 

1829 flnnW^ TOif *fD% TT^ g^ 
Zatyavara basale mhanaje g3<Qe sutsate 

Sitting at He grinding-stone hringt to mind a sot^. Women sing- 
as they goDd. 

1830 zti9i?i% fltrff flwni^ ftfrft ??t *^ *m^ fr^" '^ 

Touagy9,t8e kaoi Tazavill kmari to mhane mazbi 
troyatsa ban 
Flay afddle to a luffalo and he tay«, ' /prefer my grunting.' 

1831 it^^ft^ ^fftVW^ WRT 
pholaklsa dohtkaduna th§pa 

Drumt are beaten at MA €iul«, 

1832 »i^Tan^ wrt;Slw fifl'ft ifii vik. 

Nagaryfici ghal tethe timaki tu^e kal 
Wifre there it the beating of a big drum ioK aiiU you he ieard, ^ou 
little hand-drum ? Sometimee simply thus, Nagaryapu^he tu^tune 
(A one^stringed inetrament before a big drum), 

1833 TT^Tft trt^T ij^ "^t^ TTVTlf ^rtTTT "^filwY ^TPB^ 
Nateata yelna angana vankade randhata yeinS oil 


She cannot dance, the court-yard is crooked: she cannot eook, the 
wood it damp. ' Bad workmen quarrel with their tools * (English). 



1834 ^Twr ftwi^i H^WI 

NSsalya gitatsa tanapS 
The trill of a tpoilt Motu/. One who misses a note makes a trill to 
distract attemtioiL 

1835 f^4,HI iTm^l^ % iftflRlt ^ ^IfTfl 

Fhiiaty& bhovaiyatae vedhe mozatS jeta nfiblta 
One cannot count ike gyrattont of a tpinninff-iop. 

1836 ^T^^Wff^^IT 
B&tra thodi songe ph&ra 

Tke nigit it tkort, tie eharaetert are many. Theatrical perfonnances 
are given at night. 

1837 4||0mI£ ^BEfft ^[Ztrft irf^Wi 

S&npata khelatfi. khatapati karita 
Playing ai Saripdt that he may obtain kit detire. This game used 
to be conaideied so fiucinating that a woman wootd eometimee 
pledge her honour on it. 


1838 KanmrfT tnr g«^ nr ^mr nil 

Akk ala nahi pa^a mula^ tara dana &he 
Tie boy'i appearance it good tmig but he hat no tente. 

1839 ^3^ ^ ^ «ri%wr ^Rg 

Athara padme dala sadipadeiia stliala 
Eighteen trillion troopt and no place can befimndfor tiem. 

1840 ^\jdb ^WT ^Wz T7^ 3W ^ IT^ ZW 5t^ *am! 
Andhale nagara teaupata raza taka Sera bhaji taka 

Sera khaza 
A blind town, iti king fonr-fold bUndj where vegeU^e* are a rupee 
a teer, and tweetmeatt a rupee a teer. Anarchy and confiision. 

Digitized ByGOOgle 


Prom & stoty in whiab a jTuru and his disoiple came to snob a town ; the 
digeiple was enamoured and remained, the gam being wiser went awaf. The 
diaeiple eventOBlly got into diffloulty and was condemned nithont justice. 

1841 iii)i¥ii<4(i ^ 4Y*mri(T 
Agalavya nl boihbamarya 

An incendiajy who ahoutt ' Mre ! Fire I ' 

1842 WreTTcCt ^T^ ^TRBt 
AgastFali gava zaii 

A fiery-tempered vnman will bam tie village. 

1843 ^ira flTT Tf^f* ^W fTf Wrft 

Atha hata lakuda nau h£ta dhalapl 
IFood eight cubits Umg, a chip (front W) nine cubits long. "Ex&g- 
geration. 5. 

1844 ^ar^ gwfv m ir tididbt^T ^ 

Amhi tumhi eka va kantbalila mekha 
Fott and I are one and ' a peg for the »aek' While professing 
friendship he p^ down the Back of goods so that the other should 
not touch it 

1845 T^ ^t«lf TI^' fiPI^ "TraW 1T^ 
Ikade bolaoe uabi tikade tsSlane nabi 

Sere, no talking : there, no toalHng. Applied to two matters that 
are equal. 

From tbe following story. A ricb banker had a daaghter who was dumb, 
and whom he wished to get married. Calling an old priest, be told him to look 
oat for a suitable bridegroom. This priest happened to know another banker 
who had a son, but he was lame. Be talked the matter orer, and after many 
eonsoltatious finally arranged the marriage, bnt he said nothii^ to either party 
about the defect of tbe other. On the wedding day they disoorered that tbe 
bridegroom was lame, and that the bride was dumb. Both parties were greatly 
enraged with tbe priest, but he replied, ' Did I not tell yon that everything was 
qmt« aatiafoctoiy ; here was no talking, there was no walking ? ' After this the 
parties agreed together, and the proposal was duly carried out. 

1846 93m WT^ T^nrt 5^ 
Uthata latha basata buk! 

A kick on getting up, a cuff on tilting down. 



1847 ^^Rl ^Tft iWT 'flTOTK ^«^re Tn^ PRfW »ft^ ^ fife 

Uttama Setj madhyama vyapara kani^ta tsakan 
nidana bhika na mile bblka taca vaidyagin ^a 

Pint farmii^, next trade, latt tervioe, or at leatt b^fgmg ; if you 
cannot obtain alms leant to be a doctor .' 

1848 ^VZ ^ % ^rWT^ 

XJpata sula ghe khandyavara 

PkU up tie impaling-ttake, take it on yovr thouldert. Some 
people bring about their own deBtructioD. 1864. 

1849 WTjt ^llft Wra Wt^ 

Ulati gbodi mana modi 
Am inverted dotket-horte will break oae't neck. 

1850 '^% irrai^ ^ 4db4 iiflfl 

Uuha panyaae ghare z^ata nahita 
Hou*e» are not burnt loilh hot Koter. 

1851 Tj* It* Tni ^^ ^^ int 

Eka ek» bata nau uau hata 
Every etory ofkiaig nine cubitg long. A braggart. 

1852 TCTtZT ^ft^ «F^ ift^ 
£kat& jiva sada ^va 

All alome, iappy «* a god. 

1853 IW TT^ TTfW ^Wft TW ^nl IfW 

Eka ratra rahane aui gava kage lahana 
Staying only one night and {he tayi) ' Why m the viffage to rntaU ?_ ' 

1854 TpIT ^WiH ^Pl g^TT 

Eka menaiita dona surya 

Tioo hiivet in one ecabbard. Two wives, or two men of like 
professions, Stc, cannot live tc^ether amic&Uy. 



1856 ^rr%n MTflS *ifH^i'*i ^Wt 

Kakhenta dhakate maharavada ^odhi 
The child w on her hip and the learehe* the Maidrtcddd /or it ! 
954, i?63- 

1856 %%"'1|Tftr'W* 
Khede ani vede 

A hamlet and (in U) idiots. 

1857 ^^^ 

Gaci vyatha 
The diteate of pr (j>ride). G is the firat letter oigarva (pride). 

1858 ifi^'im 'rar ?nir ^T^ 

Garibala nau mana carabi 
A poor man has nine ttone of fat. He calls himself poor but 
behaves rudely as though over-fed. 

1869 ^^IfTH^l^ 

Gava kail te rava na kan 
A milage (united) can do what the king cannot do. 

1860 ^fq^M tJ1'41 *i4H m^^HI 
Gavakusu paduna katja lS>vanara 

One vsho knock* down the village-wall and plants a thorn-hedge (in 
it* place) I 

1861 art^ SfW »ftT rrflrt 

Gava gele nava rahile 
The village hat gone, itt name remains. 

1862 ^fzVT 1|[(Qt ft?t ^itUi VCSJTdb l1% ^Tft 
Gbatika pam pite aoi ghad jala tole khate 

The ghatikd drinks Kater (hat pleasure), (he gong eatt knockt (it 
punished). A ghatika was a bra^s vessel with a hole in' it which 
when placed on the water filled up and sank, so moasniing a ' ghatka ' 
(i e. about twenty nUQutes). 


Digitized ByGOOgle 


1863 ^^^T iRlf»i IJjflf TI^ ^li'lT ift*T fl*W*II^ Wft 

Gbaracya bhayane ghetale rana vatevara bhetala 
miisalamana tyane ghetale nakakana 
Tkrougifear ofAer Autband »he ran into the jungle, ox tie taaf tie 
Met a 3t»iammadait vio cut off ker note and eart. 

1864 % fft ^irfW ^M ^ 

Ghe suri ani ghala uri 
Take a knife and tiabyo»ndf. 1848. 

1865 ^%^* ^m ^Hmyl* ^1*1*1 
Taatepndhe paika saudyapudbe l^jaka 

Wiik a man of had iahUt, money; mti a bate tnan, women. 

1866 ^nmr^vTv^ 

Tsalatya dhaiidjasa kho 
Intetferenee in a leork that it Iteing done. He word kio is used in 
a game called kkokada, and means a check. 

1867 ^T^^W^^t^lT 

Tsavadivara daroda 
A daeoity at tie Police Station ! 

1868 ^Wi^^ ilT^ »f% ^T¥ fltj^^W 
TsaTadivara miirale mhane ghari saiigu naka 

Seaten in tie Sest-ioute and tayt, ' Po not tpeak ^ it at iome.' 
What is known to all cannot be hashed ap. Sometimes ' village- 
gateway ' and ' villa^ ' are used. 

Cbappanna bha^ zanato 
He inoKt ji/ti/-nx langvaget, A wise man. Hindus speak of 
fifty-six countries, fifly-eix languages, fifty-dx dictionaries of 

1870 ^«4IMI il*lilH 

Zulamatsa ramarama 
CtaipeUed taluiation. 

Digitized ByGOOgle 


1871 ^WT ^^ ^^ 
Zuluma pana goda 

Oppregsive hut sweet. Being pressed to eat. 
From a story in which a woman who had been can^t in the act of stealing 
was ponishad by baviug plantains thrown at her which she caught and ate. 

1872 %fW arf^ ?ft' Xf'K^HT 

Jethe gava tethe maharavada 

Where there it a village there is a Mahdr-wdda. Nothing is 
perfect in this life. 

1873 K^f^tSilff^ 

Jethe dristi tethe vri^tl 

Where you tee there (you tend) showers. In giving alms, &c., those 
seeB me helped. 

1874 W^f Jn^fTT ^^ ^ lt^ apCT 
Jethe bharala dera to gava bara 

The viUage in tchich you are well fed is the one for me. 

1875 «ted!(TW» *SIH 1T^ 

Poljaada sma^na pada 
Make the bumUig-ground where it will be out of sight. If anything 
bad is to be done let it not be done openly. 

1876 »HTI WRWRT f*!!^ ^RIlW 
Tahana lagalya^'ara -vihira khanane 

To h^n to dig a well when, you feel thirsty. 969, 1285, 1706, 

1877 ncfeTlff MNtflffli^l ^ 1^1% ^ TPpW 

Talari pontsalyavatsfina vara budabude yeta nlir 

Saiilet do not rise to the surface unlett the bottom it reached. 
There mnst be something there or there would not be babbles. 
' There is no smoke without fire ' (English). 

Digitized ByGOOgle 


1878 ?ra^ at* ^irftr ^ wt^w 

Tali bhoka ani vara zhankana 
A hole in the bottom, a cover on the top. Something which looks 
well but is really oBelees. 

1879 TiSb TPS^ ^ 'IT^ ^T^rtW 

Tale rakMa to pfim tsakhlla 
He who minda the tank will tatte the water. 

1880 ^aetn ^ift ^TTni g^ 

Dalanta hatti baganta surii 
In an army, an el^hant ; in a garden, a eyprets. 

1881 ^ irVT1?T 
Dida ^hariS, 

One anda halfwite. 'Too clever by half' (Engliah). 

1882 f:^%^t«^ni3f 
Duhkha vefiisa baiidhane 

To tie on^g trouble to tie vUlage-gate, i, e. to nuike it public. 

1883 5>irTriT'n'^ 

Dumatra kana kau 
Tko accent* and a ttroke make kau. Used where two are malring 
HigiiB to each other about a third perHon. 

1884 «n*i^flR:r?T^ 

Dya bhara kara tarra 
Pertuade Aim and he will he full to the brim, i. e. with anger, 
desire, &c. 

1885 v43H'3b^' 'S'aaB 
DharmaSaletEe ukbala 

The mortar of the Rest-home. Something need in common by 
all. Ofbea applied in a bad sense. 

1886 ii^ fr; y«n; ^ <f ift^ ht ^nff Tit W3E<ii*i t^ 
Nara hara bunara kara va pota bhara nabi tara 

^sane mara 
man I do many devices and earn a Hvinff, or elte die of idlene»i. 

Digitized ByGOOgle 


1887 'nrir *nnt ^nfv w%^ ^li^ 

Nalage nalage ani baletsa bilage 
' / don't Kant it, I don't want it ' — yet tries to obtain it. 

1888 1^ »i% ^1^ "Wft ^ ^ ntfiit 

Nave nave dole am nave nave tamafie 

JVtfw e^eg and nete amusements. When old workers have left 
a work and new ones are employed they look at it in a new light 
and make many mistakes which amnse the onlookers. 

1889 q^' V^ ^ qft^ vf^ 
Padari padale va pavitra zhale 

It came into our possession and became holy. What an individnal 
owns is not free to be handled by all. 

1890 UdbVIKIfl IW ^T3 iftvuixra TTT TRT 

Pajanarasa eka vata Sodhanarafia bara vatft 

There is one path for thejieer, twelve for the seeker, 

1891 ^wz mftr jfW ^ 

Phukata 3,Di tina dama 

Gratis and three turns, i, e. three palls at the chilim pipe. 711, 
720, 809, 810. 

1892 ^T^ fl^*,'3|* mui^ '9TWT 
Bara bandaratse pani pyala 

He has dm/nk water from twelve harbours. An experienced man. 

1893 Wrtnrt ^06 ^HT fl35 
Bolata kala dhuta mala 

A quarrel comes from speaking at dirt is gat out by washing, 

1894 fiianT 4t^% ^^ ^ra 'tm 

Bhizata kaiitbale thevane zada bote 
A blanket becomes heavier at it becomet wetter, ' Ad evil neg^lected 
grows worse ' (English). 

Digitized ByGOOgle 


1896 *HWft' ^N ^ mOTlWlf ^dbH 

Mam^i&adbT khSntaa va panyaadbi valana 
A. grave before death and a vmier-covrte before v>ater. To prepare 
evidenoe, &c., beforehand which will condemn a man. 

1896 w^ 'rt'nwT ^ T^ irnwr 
Marave navala kl marave gaval& 

DieforyouT name or die f&r your village. 

1897 VT^RTT^' W^ 'St'fiJ 

Lakbesatbi man! phodane 
2b break the headt for the take of the eeaiing-maw. Hollow gold 
iKade are filled with sealing-wax to make them more durable. 

1898 Wrtrt ^t^ *I*1!W *I1^ ^l*.*! imH 

Loka sange bramhadnjana apana korada pa^na 
Se tpeakt to othert <^ the tupreme kaofoledge yet he himself it a dry 

1899 Tf^:^ ^itzTiftT »iT^^%?raTrr 
Yitetsa pbanta tina gavatsa helapata 

ff tie road branch of you go round by three viUaget. When one 
ceases to be straightforward his conduct becomes intricate and 

1900 mqwr finrar ^Tvm 
Vanala titaka gbanala 

At mtiek at he it praited to much it he bad. 

1901 ^oiiJii^' ^tr ^wn^n^ ^rf 

oeziliyatse pora pazarjatae ghan 
A neigibout't child iiina neighbour't houte. 

1902 '% Sif^ ffllT^ ^ ^T^ITT Wra ?iV ire 

Se to bbe hazara to bazara lakba to kakba 

Where there are a hundred there it fear, tehere a tkoiuaud there i» 
a bazaar, where a hundred thmtand there it duit in(dHng). 

Digitized ByGOOgle 


1903 wnft^TWft'^^ 
Sangaticja lobhe mele doghe 

They were both ruined ^ being fond of eack other's company. 

1904 9^ ^vmrnr ^nff ^irO 'n^ 
Sagale galabatanta ardhi supari mazhi 

In the whole boat half the betel-nut i» mine. 

It b said tbat a pasaeuger ouoa cut a betel-unt into two and threw one half 
into Qie hold of a boat which was loaded with betel'nut. At the end of 
the Toja^ he claimed half the boat-load, sajing, 'Half the betel-nut is 

Applied to any nnreasoniible claim. 

1905 4iifli^ ^iRii 4^'Mii, ^ire ^ITftr WZ 

SatF&:« ani mhatSre Stha ani gbUta 

A seven-month child may live to grow old, an eight-month child 
will not live. 

1906 ^ flra^ ijnf iftas flieft'n tt^* 
Smhbba zaiate pana pila zaiata nalu 

The Tope M hunU but it* twiitt are Hill vitible. The caose of 
tlie quarrel may disappear but tlie twist in one'8 &ieiidslup will 

1907 ?hci'4ifii flT^fwTTt'! »n^*it«^ni HT^ 

Sojaryanta sadu hatyarafita madu bhojanaiita 

A hrofher-if^lav) among relation*, a mddu amang weapon*, and 
a tKeet-meat hall among edible*. 167, 1270. 

1908 ^t^TtflfTfT^^ 
Sok^ nabl tara mok^ 

Get entangled or get free. ' Come with the shield or on the 



1909 ^nrrtT ^^^ ^ Tl'IZ Wlfl 

Sma^nl baaave pana ekate naaSve 
Sit in tie buming-grouad httt do not tit alone. Sooh places ore 
hatuited by demooe. 

1910 Tffli^ "^ZT ^as^ra: ^IT^ 
Halay^ina khunta balakata k^u^e 

To maie a p^firm bg thaking it. To settle a matter by a little 





liaw 604,683, iao6, 1467,1493, 

■mi 709, 7"-7i4. 753 

1588, 1838. 

■396, 1540. 



^ I, 104, 215, 265, 325-327, 

TOB^ 1096. 

477,519,583,753, io5», '355. 


■405. 1774. 


IflJI 3»4, 3»9- 



mtra 550. io8^ 

^^W 935, 974. '833. 

*IKt 1537. 




^iWT 1657. 





TWT 213,704, 845, 1041, 1657, 

^(««ii"i 529- 


^i>nra5 562. 


Twrfipi 1071. 


^*iifli*ai 1200. 

ihl 675, 1171, 1534- 

^^ U23. 

*nn35 705- 


^i^^'T 936, 944- 

"•^I 657. ■507- 

IRfT 1023, 1024, 1047- 

•m\ 93. 1768. 

*ja6T 91, 93, 96, 708, 867-878, 

^^wn: 1084. 

883, 886, 1769, 1840. 

m^w 1107. 

■^VTT 998. 1031, 1158, 1767. 

^n^ 1735- 


mWirSgi, 1104. 




r 397. HS3<S' 

if^aei 2, 3, 783- 
lrf%^ 1298. 
^rew 315, aifi. 

^%^ »375- 
W^ iai4, 1215. 

^50. 98. 330.719. '216,1359. 
1374, IS?*, 1390,1407, 1438, 
1750, 1786, i8ao. 

TlrtTTTt a**?. **7». »782- 
i44t, 1734. 

[ 417, 1157, 1160, 1277, 

•^m 190, 329, 588,589, 904,938, 

939. 95^* 1509. »84i, 184a. 
^IPfift 1802. 

Tir^TT 541. 1534. 
■^inr 1485, 1809. 

^IWT 1377. 1378. 

■unft 740. *386. 

'rt^ 1705. 

^wrt 294, 542, 1 1 64, 1170, 1189, 

laoi, 1322, 1875. 
■^T¥T 1017. 
■^ITOT 1048, 1064. 
TIT^ 1 138, 1410. 
^Hf<«flTl 309, ''*84. 

^iHim; 1018, 1343. 
'VT^mr 309. 3IO- 
^ipi^ 818, 869, 1408. 
^inr 1041, 1379, 1634. 
■irtn 6, 257. 1240, 1349. 

1 160. 


Tir^m 516, 941,961, 1019,1444, 

^irtt 1763- 

■W^ 554, 555- 

^jnrr 330, 556, 794, 1063. 

Kl*tl< i640' 
^WfTT 351, 735. 

^nsOT 338, 557-559, 670. 1 1 14. 

1:^36 339. 944- 

•i^ 1073. 

i:qfT 561, 668. 
i:^T^ 1759- 
r^lMtVI 562, 1074, 

ij^ 1660, 1661, 1667. 
TbPi^ 1382. 

l^ITT 1793- 

«3CT 31-33.48,51- 

t^ 1641. 

t^ 563, 567, 571- 

7f%tVT 69, 105, 1730, 1781. 

g^^ras 449. 945-947,1514, 1885. 

^%T 365. 

^ 108-110, 1557. 

^awiiV 133- 

^ "9. 327, 564, 883, 951, 

I33I, 1594, 1698, 



^\K. loaa, 1363. 

y<ii«d 1093- 

^^^ 96) 112, lao, 183, 184, 

9^ 1089. 

OTN 5,66, 56y. 

gVT?: 1031, 1032. 

^fiaoT 1279' 

■^q^tnc 569' 57°, 617- 

'i^\^ 1676. 
Vl^ 301. 

' 1571- 

T 15*7. 

Tjrrre 727j 728, 745. 1000. M35- 
^WK 259, 1219, 1220. 


I 1637, 1833. 
^ a6o, 794, 844, 

W 1036. 

WT 223, 341, 400, 470, 693, 909, 


W^ 1033-1035, 1058, 1459. 

i[qn^ 1360, 1642. 
irt^ 8, 34, 1217, 1218. 

^itv 677, 1814. 
*N^ 38. 975. 

m^ 147, 160, 181, 248, 1076. 

^Itii 417, 953. 1064. 

*f3 335. 347. 348- 
an 1459- 
^ni 195. 

^fqSoT 7°6> ^566. 
^f^ 900. 
^t^ 1832. 

Orv^ 1589- 

iSr^ 1167, 1168, 1750. 

^rt IIOI. 

■^va 895, 901, 906, 932, 933, 

*^ "34- 
^WT 1727- 
qiTlIZ II 18, 134a. 

TOaS 669, 1489, 1844. 
^WT 1384- 
H^ 761, 841, 1580. 
qpV 29, 1056, 1523. 
«^ 737, 808. 
^rfiR 736, 1032. 
qWT 54. ^84- 
qmr 1385- 1687. 
^pre 663- 

qWRB 402, 419, 902, 1054, 1 1 1 8, 
16H-1613, 1619,1646,1693, 

vrr »34i- 
wiaot 1250. 
^rtiflit 819. 
vi:H 1 1 74, 1397- 
n^ 1222. 

^?T^ 648, 1223. 




^ 1036, 1044. 
qrii 102,1610, 1614-1616, 1618, 
1623, 1626. 

w^ 600, 

OTT 583. "75- 

1W3 1224. 

qi^^ 1037, 1038, 1070, 1093. 

^f'W 1650. 

^)ft583, 1178. 

^K 541. 581, 615. 

Vm 1688. 

iR(en^ J 16, 6cx). 

qa5 201, 1077, 1408, 1893. 


qrai^S, II, 221. 

qrair 1247, 1423. 

W«478. 954, 1581, 1855. 
wm 296, 314. 
*ni^ 1757- 

qinm 265, 300. 

qrniaB 916, 996, 1040. 
^rnft 674. 

qrtZT 45. 169, 806, 885, 955, 

1225,1239,1260, 1262, 1361, 

^^992, "45. 1788. 
fl^ 114, 1169, 1241, 1501. 
^n^ 1^7, 381, 956, H70. 
?ITOT 380, 874, 886, 889. 
W^ 1380. 

^in^da 914. 9*4. 1446. 
W^ la, 739, 909, 1243, 1^5- 

flmr 108, 210, 343, 351, 35a, 
382, 446, 482, 485, 500, 586, 

1350.137*. '499, *587. 17*7. 
1801, 1830, 1863. 

wv^ 1391- 

^f^ 1894. 

vm 377, 518, 545, 557, 599. 
662, 740, 755, 1050, 1436, 
1665, 1724. 

flrtfl^ 454t 1073- 

^rrar ss^, 530- 
^K|W 219, 1735. 
^TKW 1527- 
wm 1485- 

«iqdb1 257, 260, 264, 266-369, 
281, 282, 296, 301, 1248. 

*raT 14'S9- 

Wr^ I"2, II18-II20, II33, 
1 137, II48, 1 156. 

^rrer 153°. *583- 

^EigB 187, 361, 1326, 1373, 1539. 

W35^ 1057. 

W3Bt^ "73- 

ftUT 270. 374^ »323. 

fWT 1078. 

ftflft 1406. 

«t^ 1486, 1487- 

*fff 56<», 1545- 


3i|5 558, 601. 

gWT 58'5, 873. 1018. 

3W^ 44. 45. 47-^. > 282, 1726. 

^ 118-122, 168, 327, 247, 870, 

1082, 1290, 1556, 1680, 1690, 


jraw 73, 398, 1064. 




jwn: 1727-1733. 

JTJIT: 983, 1311. 
JPfra »i7, 373. '236. 
J«T 403. 458, I79»- 

jRras 94», 950. 958- 

^«<.iin 1800, 1804. 

J**t 1393. 
gee^rft 59, 63- 
jaShi 24, 741- 

^ 573, 1089, 1385, 1687, 

vm 44. 587- 
^<.^t!n 1015- 

%H^ 1080, 1095. 

%a »i5. 341. 3S^, 377, 959, 
144a, 1443, 144J, 1781. 

qifW 13, 1237, 1488, 1560, 


litT^ 1040, 

*W^1S 7°3, 863. 

*flT 743. 833, S43, 

^t^ .503, 973. ^°^- 

*ra^ 435. 477. 135°- 

4im 37". »7», i°48, 1357- 

4l4Jfll 30. 

Vt9fT 313, 214, 217, 320-232, 

227, 238, 282. 
^rt^fl^ I2I2. 

qhv 940, 1187. 
i\tkM\ 963, 964- 
*« 1167- 

^re>re 1837. 

^ 1132. 

^WT 1171- 

"i* 14, 15. 43, 1773- 

4^41 41 1 1656, 1680. 

"3^ 103. 672. 

^TTTT 189, 1824. 

4^V4 890, 891. 

^ 44. 557. 7»4, 965, 1023, 

1024, 1038, 1047, 1085, 

^V€[ 495, 1783. 
OT? 1895- 

^T? 882, 1036, 1214. 
^Wtt 116, 124, 210. 
mJ? 1734, 
^1^ 19, 702, 748, 798, 892, 

1097, 1591- 
«T? «I9, 75", 893. 

1t^ 266. 
•a 11^ HI 1563. 
wniT 991, 1734- 
"a^ 773, 81J, J5'S4- 
WIT 955, i9"o- 
^ 881, 1376. 
^ 3»7, 883. 
"!?: 138, 159, 199- 
^ir 293, 479. 1744. 
m 1856. 

%aE 184, 218, 1375, 1409. 
%T 1338. 

89S, 932. 



^tlH2>624, 1365, 1406, 1454, 
1575. 1689. 

"NTSTS. 1097. 11*4.^115. II*'. 
1151, 1155, 1818. 

^Trae 937. 

^I^inft i66a, 1670, 

^%1I loSi, 1668. 

^^TT 109°- 

^ 1615, 1625. 

JRIflr loi, 297, 593, 894, 1068, 

^ 529, 1857. 
IWRTI 1904. 
IW 595. 1465- 
inr 10, M. 5*. 274- 
aiaBT 269. 490, 491. 498. 598, 

800, 896, 899, 1248, 1473, 

KT^X 758-760, 776. 
Tra 533. 59^. 876, 947. "37. 

1465, 1319, 1387, 1705. 

'li^ii 1401- 

in^ 761, 788, 1363. 

'FT* 36-39. 41, 43, 597. 871. 

975. 1064, 1490. 
anvi57, 89, 101, 115, 126-133, 

160, 175, 763, 1525, 1643, 

1727, 1731. 
aiTO 88, 91-93, 98, 100, 102, 

106,113,116,123,124, 134- 
141, 159, 163, 165-167, 169, 
600, 1736. 

l({^^ 214, 875. 


1IM 3>2- 

^TW 443. 757. '321. 1460. 

^wrji 937- 

ifiw 29, 85, 115, 197, 485, 601, 
850. 954. 995. 1098. "03. 
1415, 1420, 1436, 1459,1590, 
1669, 1690, 1691, 1828, 1843, 
1853,1859-1861, 1872, 1874, 

fSrrmi 1 190. 
ftmi,* 1562. 

jft?T 875, 1834. 

"^fm 1152- 

JWTT^ 1565- 

fim 401. 469. »685. 

^ 161, 488, 512, 1143, 1656, 

5^ 14^1, 1520. 
^K^ 5i^ 1735- 
3^ 583. 603, 604, 1492-1494, 

1499, 1500, 1504, 1507. 
^ 125, 142, 155, 182, 1016, 


apfTgo34, 1692, 1708. 
giTR 1229. 

3irm 1307- 

^ 132, ^15, 734. 763.764. 777. 
897, 1330, 1670, 1794. 

Digitized ByGOOgle 


fl«f*S^ 967. 

T 1123- 
J 276. 
^^ 1135- 

4\«jii 173*5. 

^t^F 134, >o'S4. 
^tlj^ 178, 76a. 
^t^ 118, 196, 1226. 
#N3B54. »a9.568, 1485, 1657, 

^MIcJU 1086. 
^K^ 1073. 

^ 871, 1599. 
^feCT 361. 

^17^ 1862. 
^^ 656, 949. 
^^ 96a, 1724. 
^31795 1862. 

^Ki\K 199. 1363- 

^^ SiSa, 374- 
^ 1832. 

qpn: 87 a, 1009. 

^R 117a, 1237, 1905. 

^te 1520. 
^nur 704. 1900. 

^T^ 1765- 
^»T7! Bi^> 1379- 
^ra 3*5i 3*6. 

^TT 342. 492, 879, 946, 1237, 

Trm 464. 73^. 781, 814. 

g^ 3'59. 717. 771, 1819. 

^ 233, 231. 

^1^ 476. 

^t^T^ 1129. 

^t^ 130, 144-153, 156, 174, 
180, iSi, 188, 189, 192, 194, 
672, 976, 1576, 1691, 1711, 
1774. 1849. 

a^ 279. 

qt^TTf^ 334, 225. 

^i^ 1331. 

^ 1199- 
"^ftl 363. 3<54- 
^T^TC 1008, 1520, 

^^ 52, 132. 555, 59». 993- 
^fT^ 542, 608. 
^T^ 65, 684, 767, 778, 1090, 
■•IT^ 1585. 1741, 1847. 

'(i^iii 1099. . 

^T^ 632. 

^869, 1173, H92, 1753. 

^T^n 1 124. 

TT^ 1331- 

^WTT 1742-1744. 1762, 1763. 

^TTT 141, 256. 

^w 154^. 


im^ 1867, 1868. 

^TiW 1064, 1560. 

Digitized ByGOOgle 



111351434. i^". 1827. 
t^rarae 163, 332, 1327. 


ftif 646, 1381, ia88, 1290. 
t^ 1059, 1068. 

^T:m 7'57. "05- 

^[wm 1423- 

^ 692. 

^ 403, 980, 982-985, 989, 

IOI3, 1299, 1467. 
^WT 1492. 1494. 1499- 
%BT 538. 585. MI3- 
%^ 1282. 
^ti9 1779- 

^ 117, 584, 688, 808, 1 158, 
1671, 1718,1719,1722, 1740, 

^tft 1 1, 67, 156, 608, 759, 1 108, 
1454, 1569, 1755, 1756. 

^taeV 1308, 1577- 

^^ 610, 1500. 
w^ 1390- 

W^ 1501. 
^T^ 1316. 

^ 549, 551. 553. 583. 1083. 

1201, 1314, 1678, 1699. 
^^IHTW 333' i°83. 

^nn 1481. 1490- 

'SPf 579, 612, 613, 643, 1441. 

gnr 157, 624, 749, 770, 1618, 

flW^ 1084. 

^mr 614, 724, 1047. >o85. 1757. 
art^ 1283, 1424. 

ART 645, io8(S. 

1135303, 15 10. 


m^ 42T, 1097, 1196, 1733, 

flrm 51. 5«. 75*5, J395, i553. 

1567-1572,1593. 1607, 1609, 


irfSt 987, 1829. 
irnra 816, 1502. 
irra^ 596, 1 1 68. 

isil«l<*db 934- 

^rfTTt 866, 1350, 1362, 1371, 
1391-1395. 1417. 1435- 

'ftn 340. 344. 370. 371- 

ift^ 184, 209, 623, 827, 846, 
1722, 1852. 

^HT:iii7, "2<5. 

^n 1870, 1871. 


%tlldo 898, 

5hnir 710, 864, 1328. 

iftaft 487, 1279. 

iftn4i. 1042- 

IpRf 171, 196, iioi. 
^fqaST 18, 22, 62. 

flarfi 635, 1029. 

IJtT 1302. 



«1WI 1878. 

WWT 229, 324, 431. 783, 901. 

un 791, I23I, I 



1170, ij88. 

1137-1339, IJ44, 



•i\%!io\ 1400- 


^t3CT 107, 232, 361, 380-383, 


407. 434, 437, 460. 465, 474. 



5l^ iS3«- 

942, 1064, 1319, 1616, 1875, 

Iffi3°3, 558. 832, 



qtq^ 142a. 

^fqr 106, 177. 

»^ 1030. 
CWfl 1843. 

irat 781, 1632. 

i»n»49, I7<'3- 

zW 1506- 

lijnr 261, 280, 3S4-386. 

iraS 340, 346. 778 

»iR 1129. 

fen 232, 384, 497 


»tT 1053. 

ftK IS93- 

itw 1820, 1831. 

■S* ii3«- 

JtTW 158. "79. 'M. "830. 

ii| 1298, 1588, 1667. 



^rt^ 503, 1 142. 

m 581, 699. 

«Jl|Mljb 1071, 1086. 

jumn 474. 1888. 



Tn 109. 


fOTTH 866, 879. 

TlfT^ 1876. 

ftiBB 1160. 

fldo^ial 1304- 

IN 578. 

135^ 904, 905. 

iraerni 1180. 

mi 1004. 

Tras 330, 1877-1879. 

wra 908, I320- 

ura 740. 772. 784-790, 793. 

4ltcfet 1246. 

804, 805, 1346, IJ74. 

was 733. 782, 809, 



Tnz 708, 731, 991, 992, 1018. 

t'^ 1874. 

im 791, 1240. 

»»t 46. 378, 395. > 


Bli* 79»- 

*S 379. 493. "»8 

1 142 

Jim 1 281. 




W* »7o. 1735- 
im I3a2. 

"Wail, 453. "55. '508. 

#36 1097, >'8>- 

JW 1087. 

536^ H43- 

?? 45°. 7»i. 735. 737. 745. 

794-796, 854, 1363, 141 J, 

1435. >579- 
flJC 730, 790. 1*41. 1*4*. '^08. 
)W 133, 173, 1054, 1355. 

<m 384, 79S, 848, 859, 1483, 
1510, 1657, 1721, 1764, 1765. 

*lft 1554. 1717, i7'«>-i7''9- 

ifrar 4*9. io*3- 

*f» 3"8. 3*°. 338. 35*. 353. 

357. 359. 3'«'. 384. 386-391. 

4>6. 459. 464. 595. 1537. 6«4. 

700, 8»6, 864, 941, 943, 971, 

999, 1040, 1369. 1489, 1504, 

"ftw 555. >7S4- 

litet 1680. 

fMl "39- 

HIT 639. 

*ft 905, laSj, 1*86. 

WiaSf 1*68. 

"jW 419. 461. 1*05, 1543- 



^*» 39*. 405.985. "088. 1163, 

1183-1185,1197, 1317,1544, 

^ 1080, 1719. 
<W» 1453. H7«. 1515. 1550- 
^n^ 363, 780, 1048, 1049, 


^T^WT 1081. 

tfKtS 1 109. 1404. 

^fm 1867. 

^ irfii. 
^ I53«- 
^im 1774. 

mi 4*7- 

^9^ 1646-1648. 

^ 603. 799. 800, 8J4, 845. 

^S 674, 1839, J880. 

tftm 8*8, 151*. 15*7. 1533- 

^iTT 1**6- 


^* 345. 393-395. 514, '>74. 
^IWt *<!. 144, 198. *5«. 977. 

^n 165, 169, 186, S17, *49, 

»5°. 335, 365. 374. 391S-398. 

47*. 495- 
^I<«t 13*3. >343- 
^I^ 313. "405. i4o<>. 
^m 1190, 1477, 1725, 1736. 
^m 1029, 1045, 1050- 
^iT 82, 994, 1334, 1580. 1811, 


^Wt 11*8, 1 131. 
fif'rft 997. 1*1*. 
fi(^« 121, 568, 843, 1171, H77, 

Digitized ByGOOgle 



119a, T245, 1322, 1329,1352, 

1383. i''38.i'554. 177s. I??"- 

H^ 87s, 943, 991S, 998, 999, 

1483,1496, 1647, 1760,1765. 

f^qids) 1638-X640, 1644, 1645, 

^TIT 1200. 
^t^TTW 1513. 

jwae »8, 78, 215, 626, 1777. 
ji« 27, 142, 331, 548, 587, 

642, 695, 866, 908, 911, 1356, 

1783, 1882. 
ffil^ looi, 1717. 
fV 98, 99. 125, 167, 185, 191, 

31S. 319. 330. 784, 786, 789. 

791, 803-806, 1318, 1431, 

^ 1 189, 1429, 1873. 
^ 26, 1227. 
^92,625,630,643,710, mo, 

1458, 1476, 1479, 1481, 1482, 

1488, 1491, 1495, 1506, 1513, 

1515-1519. 1521.1523. 1526, 

1528, 1544. 1547. 1597. iSs3, 

1674, 1744- 

i^as 1483. 1496. 1514. 1520, 

1536. 1678. 
^ 1663, 1679. 

iht 441. 504, S20, 1351. 1552- 
tHW 1573- 

^1613, 1617, 1620, 1622, 1634, 
1625, 1627, 1628. 

^f^ 404, 1362, 1668. 

?t^ 317. 484. 572, 9S8. 1184, 

55^ 566, 1052, 1053. 

v^Km "SO- 

wr 552, 9'3. "525. 1732. 1738- 

\i^ 1866. 

vr 657, 679, looi, 1043, 1054, 

1056, 1475. 1507- 
'J'PIT 168, 1574, 1575. 
'rft 44. 63, 64, 70, 134, 505, 

684, 808, tool, 1090, 1455, 

■704. 1746- 

la^ 1014. 

vnS 49, 165, 169, 645, 809, 

810, 1610, 1626, 1809, 1812, 


>MSllldbl 1514. 1885. 


^JT^ 19, 231, 703. 

WK 195, I7«8. 

vnlMt 116, 643, 1627, 1671. 

WW 423. 1287. 

vi^ 224, 298, 873, 1428. 

^qizQf 796, 1516, 1519. 
^6 383, 1002, 1306. 
W44S. «47.8ji, 856. 
^f»t 79. S"". 402, 436, 595, 
612, 832, 1088, 1251. 

>ft7n: 481, 1813. 
vW» 1698. 

'ST^ 58«- 
^^411,412,912,1140, 1464. 




^« 373. 88o- 

^WT 1840. 

^inri 1834, i8a8, 1833. 

W^4<58,5o6, 815, 1128, 1743. 

^^ 948, 1408, 1409. 

^W 4M. 505- 

^ 1159, 1164, 1407. 

ir^ 648, 649, 1886. 

^^ 648, 675. 1533. 

^^ 1 134, 1135. 

WW^ 67, 1315, 1325-1327, 

1426, 1527, 1679, 1685, 1688, 

1693, 1699, 1700. 
w^ 1537, 1686, 1699. 
^«w 1538. 

w^ 1621, 1629. 1633, 1635. 
^gg 131, 1490. 
^m 201, 333, 336, 414-420, 

506,507,772,912,913, 1075, 

mw 296, 311, 314, 315. 

^f^ 40. 47. 6 J. 


^m 875, 1837, 1833. 

^Tq,i377, 1378. 
^' 987, 1410. 
Ht^ 1 193. 
^TO 1093, 1094. 

^ra 1247. 


iirazT 885, 1678. 

^T^ '33». '33'S. M^J- 
^"^ 1077. 

^iras 13. 17^4- 

89, 648, 1063, 

W 724, 1078, 1088, 1090, 

1096-1098,1103, 14110, 1587, 

186 1, 1896. 
^3' 199. 853, 931, 1063. 
1 136-1 139, 1 156. 
Pljf T 490. 

fin 6, 1316, 1230, 1248. 

%l 108, 678, 1530, 1593. 
^t^ 1495. liafi, 1670. 
*P* »395. 1468. 
»frft 282, 1516, 1780, 1781, 

1783, 1789. i79»- 

(ISilll 814. 
^WTT 1073- 
111?^ 1114, 1140. 

iifrnnTT 889, 1099, 1320, 1334, 
1335. 1823. 

^ J339. 1348- 

<niVaft 1353. 

innast 736. 

*W 897, 923, 1158. 

^^ 456, 506, 815, 859, 1128, 

1505. 1517. 1629, 1889. 
HT 258, 281. 




M<.*m< 655. 1535- 
^T^ 1422- 

'nSB 1305- 

ifVz 1783. 

mft^ 149, 547, 732, 1238. 

irfn J 1 70, 1267. 

^m^ 1147- 


-fasv. 1227- 

iw 282. 

Tiraw 244, 1751. 

iiraw 1279, 1283, 1287, 1294- 


iTRto 478, "oo, 1 142. 

«nz 384- 
iTTz^ 1576, 1702. 

IITZ 225, 292, 334, 425, 426, 
436, 658, 693, 762, 1006, 
1107, 1203, 1264, 1281,1323, 
1626, 1709. 

m^ 8, 83, 105, 157, 170, 304, 
359. 469. 588, 765- 801, 872, 
949, 961, 969, 993, 1017, 
1097, 1150,1166, 1 169, 1 183, 
1193,1215, 1277,1*95, 1391, 
1438, 1447. 1553. 1850, 1862, 
1879, 1892, 1895. 

1 1054, 1480. 

V 957, 1004, 

in^ 641, 770, 816, 837, 1227, 

1244, 125°- 

^innft 833. 

qm 131. 645, 656, 657, 695, 

^n^ 25, 89, 120, 122, 150, 276, 
279, 283, 290, 337, 355, 360, 
405, 418, 429-433. 447. 578. 

774, 93*5. 960, 1150, 1364, 
1429, 1589, 1634, 1648, 1676, 

1698, 1743, I8I9. 

flllM 429- 

Tirq^ 428, 8t3, 1309. 

Tin:^ 328. 
mt^ 467- 
mrift 1601. 
qw 284. 385. 
mwT 795. 797. 

IT^WT 1676. 

79*. 952, 953. 1*300, 
1005, 1020, 1383,1418, 1435, 


TiasV 1332. 
Pre 1 1 79, 1396. 

ft^ 1222, 151O. 

firft 1025, 1724- 

f(S498. 17"- 

fim i72<5. 

Vf% 1388, 1396, 1485. 

fshrae 286, 1253-1355, 1261, 

1271, 1795- 
ft^i86, 272, 1556. 




^ 68, 79, 1284. 
iftj 801, 833, 839, 870, 1007, 

^tas 190*- 

^ 1143. "44- 

^ 131, 695, 1477, 1511, 1531, 

1532, 181 1. 
9^ 687, 1397, 1439, 1456, 1521. 

5^ 434. 697. »3i2- 

3=»T 7»7, 835- 

5JIT 1458. 1529. 1597. 1683, 

5^388, 1 159, 1303. 
51^915, 1133, 1196. 
"^ 1053. 
"^K^ 81. 

^m 1038, 1865. 
Ifeii 1 138, 1 142. 

IttfT 803, 1030, 1055, 1319, 1533, 

1568, 1657, I72I. 
ifte 16, 61, 276, 347, 396, 435, 

426, 438, 436-443,491, 658, 
8^3. 895. 900, 910, 965, 996, 
1015, 1387, 1448, 1534, 1658, 
1733, 1886. 

^ 1032. 

^ 54j 74. 140, 142, 183, 318, 
303.479. 584.914,927. 1264, 
1346. 1353. M13-H15. 143*. 
1594, 1763, 1783, 1814,1826, 

^iKt 1353. 1505- 

^tfTT 84, 1008. 

^taSt 631, 731, 733. 778, 838. 
IWTT 10. 653- 
HWft 659, 1198. 
TWT 455- 


n^f^nrr 1512, 1533. 

HH'W 660- 
U'W 1535. i'S30- 
Hf^ 1534, 1575. 

mw 107. 315. 533. 713. 770. 

1093, 1668, 1778. 
jnfiT 675. 

jTrra? 1630. 1^31- 
rftft 555. 652. 
^81, 915. 

tpft^ 1498, 1503. 

Tcf^ 119, 798, 1338, 1776. 

112^ 1597, 1606. 

Miiias 727- 

1635 4. 581, 749. I23I, 1333, 

1232, 1336, 1338, 1256. 
lilf^l 1637- 
^5T^ 759- 
Tirar 1604. 

Tfir 167, 1330, 1336, 1339, 1350, 

iStT 21, 391, 1365. 





44dbl 286. 

^^^ 1701. 

W¥t 1385, 1386. 

^^ 1 144, 1892. 

WVW 1043, 1316. 

^(•1*11 1784- 

WftTT 871, 875, 876, 917. 

^^ 1416, 1417. 

^35 287, 445, 519, 1052, 1233. 

^aSt 375> 446, 1074, 1218. 

^rtir 126, 97a, 1466. 
■^m 1880. 


wwn: 1785. 190a- 


wyz 1478- 

^m 386, 540, 662, 685, 782, 

1565. iS^S. 1851. 

wn 57. 313, 847) 1374. 1390. 

1402,1418-1434, 1426, 1451, 
1471, 1554, 1728. 1820. 
^WT 822, 1538. 

"wr^ 1234, 1260. 

irra^ 140, 196, 595> S87, 706, 
849, 871, 1313, 1314, 1318, 
1322, 1323, 1325, 1326, 1330, 
1337-1340, 1346. 1440. 1467- 
1469. i577> 1590. 1679, 1703, 

WW i4<5o. 

wTfirv 1685, 1693. 


Wigs 480, 723, 1373- 

fM^ 1050, 1341, 134a. 

ft^W 393. 

ftRRWI 739- 



5<t II, 389, 184$. 

9^11^ 997, lOIO. 

^IWTT "35. 1688. 

5^ 230, 377, 448, 501, 534. 

626, 654, 855, 1414, 1620. 
%TT 49. 52. 1393. M12, i424> 

1554, 1728. 
%^ 1594- 


%W 90, 127, 134, 176-178, 208, 

354, 132a, 1765, 1769. 
*f»n I. 

^tVn 378, 451^. 480, 1333, 

^ 66, 919, 1303, 1419. 1547. 

1651. '753, 1754. 1755. 1841- 

^ 1334, 1363, 1264. 
^ta^ 1308. 

Wldb^m 1008. 

51*^630, 1179,1469, 1632,1676, 
J677, 1705, 1898. 

824, I5I8, 1564, 1578- 

1583, I59I, 1666, 1736,1780. 
jrfTi 682, 701, 1541. 




>nnn 1487, 1497. 

HZ IO9I, t200, IZ98, Ij'^Z, 

15*°. 1584-1590. 1608,1694, 

i?i5, 1736- 
»nt 3"7. "*63- 
itTOT 179, 307, 1799- 
irm^ 1060, 1657, 1678. 


wrat 43, 466, 778. 8s5. S36, 

850, 909, 1096, 1346, 1573, 
■585. "741. 1785, 1791- 

"ira 497, I»43. 

HT^wrt "02. 

HT^ 1600, 1734. 

"n* 785. 795. 797. 830, 1840. 

«ra "557- 

li[4ll) 338, 401, 644, 664, 665, 
836, i3»5. 1385- 

sriv^w 524, 890. 

*{\^\K 237- 

an^ 18, 148, 181, loii, 1057. 

iri^ 779, 1012, 1021. 

anT! 723, 732, 793, 816, 828, 
829. 830, 841, 1083, 1288, 
1290, 1549,1561, 1591, 1617. 

»n^^» 1298. 

Tpra^ 245. 

HTT 915. 1781- 

»ITTT 46, 141, 143, 1067. 

anwT 865, T437. 

HW 19, 625, 830, I416, 1417, 

1482, I54I, 1542,1761, 1773, 


•inw 1679. 
m<n 1187, 1869. 

n<«iO 1633, 1813,1814. 

tSrn 652, 1292, 1789. 

p™ 1556, 1592-1594, 1600. 

^T^ 694, 1146. 
)ftn 68, 520, 1071, 1540, 1811, 
1815-1817, 1847. 


9* 142, 44>, 55S, 701, 7"S, 
775. 825, 831, 832, 834, 863, 

^ 603, 718, 833, 863, 1269, 
1521. 1548, 1560, 1726. 

q^ 699, IJ76. 

si 407- 

«iNl3i8, 415.486, 1759. 1878. 

iftai884,9i8, 1279, 1606,1616. 

Wt^f 1425, 1907. 

•fraan 35, 31, 1552. 

"Wt 238. 

iraT 1289, 1299. 
m^ 1732, 1788. 

"S 356. 399, 1399- 
W 15, 907, 1533. 1858- 

^<va 330, 375- 
wft 483, 1704. 1897. 
wt 1567. 


1^ 334,309. 368, 388,391. 453- 

457, 569. 579. 638, 642, 817, 
835, 837, 871, 1314, 1507, 
1753, >77o- 
145, 1044. 1337- 




Jn^ 666, 1034, 1287, 1509, 

1634, 1895. 

W^ 12, 82. 
Hft^ 738, 808. 

ir^ 1498- 

jrawT 1048. 

oqn 1116. 

1^^ 639. 

ira i9*t 1293, 1775, 1814. 

Iran 406, 904. 

WfT^ 1664. 

ifTT 1558, 1576. 1595-1598- 
*itKfli«r 1855. 1873. 
Jift^ 78, 176, 264. 
was 1893. 

TT** 335, 236, 240, 972, 1413. 

^m^ 1599, 1600. 
»Tre 1300. 

Ht^ 96, 112, 120, 183-186, 

984, 1 120. 
w^^ 369, 1697, 1706, 1707, 

vitWi 45*. 729. 741. 743' 835, 
836, 842. 

w^ 487. 1794- 


nr^v 269, 306, 501, 963, 1081, 

inij?r282,5i2, 1065, 1 166, 1231. 
imr 929- 

TPft 35. 80, 458, 475, 521, 980, 

1174, 1186, 1294,1571. 1734- 

• 341, 439- 

164, 324, 641, 1849. 


>nwT 740. 1436- 

UTO 135. 1191. 1427- 

"n^ 479, 939, 1037, 1216. 

JtXK II, 293, 389, 1327, 1331, 
i3i^, 1368, 1591, 1812. 

in^tift 1669. 

JTTW 17, 227, 1026, 1124, 1412, 

WW^ 1427, 1600. 
IT^ 275. 

vm 1637. 

'TTOT 303-307- 

"^ "355. iSSi^. 1358. >3'5°. 

'nasi 483, 491- 

iraet 238, 1554, 1777. 
Xm^xX 807- 


fim 547, 602, 1028, 1382, 1439. 

ftraT5i4, 1341, 1342. 

fifff 22, 352, 711. 

f^ 4^7. 737- 

1^3 783, 838, 839, 1006, 1007, 

iSaiS. 1333. 1766- 
^ 1551. 
^ 189, 257. 398, 471, 655, 

752, 1019. 
g^ 150, 226, 239, 251, 270, 

283, 287, 288, 399. 



Sw 1508- 

WW 1063. 

^^ 1149. 1150. '*=!■ 
^Wlt IS3S. 

g^ 380, 1176. 

T 1602, 1603, 1863, 
5 94«> 947. 950. 958. 959. 

1014. i3«3. '335- 
gaST 80a. 

ga »35. 376. 417. 514. "97- 
^ SS4, 685, 840, 949, 1430. 
^ 1127, 1198, 1545, 1681. 
V '37^< '37'5. 1400. 1420, 

1421. 1428-1430, 1471. 
^ 9. 55. 573. 826, IJ33, 1243, 

H7<5. I385- 
^ 1284, 1301-1303. 
^1^698, gai. 
3^ 1844. 
S* 478, 1715- 
^ff^ j68, 190, 2II. 
*^ 64, 82. 
%^ 236. 
Shrrl; 1671. 
5>»«ni 1745. 

IITITT 1404. 

5hF^ 1389. 


Jhfw 14^. 

Jfti 1749- 

ift'ft 493. 507. 638, 1291. 

flt^ 26a, 289-291. 

*W 17. 99. 170. 493. 555. 841. 

"WK 1059- 
ITtSB 1015. 

26, 669, 1228, 1343, 
1481, 1686, 1905. 

982. 1321. '450. ■457- 

«^ 87, 123, 139, 170. 179. 191, 
193, 200, 1 141, 1492. 



^n^ 898. 

gfw 39». 577- 

t* 1267. 

tt afi, 538, 1245, >77o- 

Xjft '4. 233- 
TV 6. 

rua ■390. 1409- 



TW 773. 1473- 

TW 463. 5*=. i'73. '74»- 


Trar loi, 194. 455. 513. <>74, 

862. 874, 1200. 1270, 1592, 

1649, 1840. 
tlW 581. '175. '°74- 
Kt« 482, 697. 741. 842, 1389, 


Digitized ByGOOgle 



TT^ 685, 843, 861, 1334, i486, 
1836, 1853. 

TJ^ 211, 1863. 

TJM 308, 1665, 1682, 1870. 

TTTT^'S 787, ifiS*' 

<!!***<. 1683. 

^W 1267. 1859. 


■^13oT 1268, 1269, 1325- 

^qiTT 594. 727. 1049. 10*7. 

^^ 1090, 1666. 

t«T 153. i95» 19*5, 870, 1418. 

y^M 225. 

ft^ SS6, 884, 921-923, 1279. 
Tt^ 1641. 
■^zt 53, 782, 141 2. 
Oi*n 863. 

^qFT 1133, 1146, 1247. 
^ifltdl 49- 

IR 1464, 1684, 1688, 1692, 
1698, 1706-1709, 1713. 


»iwTO 1605. 
^iwt 1791, 179a. 

TOST 1473- 
V^V 1097, ^400. 

Wf¥ 43. 239. 340, 9% >27o. 

1833. 1843- 
Wra 251, 376, 619, 1038, 1049, 

1061, 1106, 1533, 1897, 190a. 

w\^ 412. 508, 587, 735, 798, 
88a, 1036, ia96, 1344, 1383- 


Wf^ 289, 391. 

WM 127, 129, 166, 386, 540, 
ioa3, 1325, ^5^5' ^846. 

wm 644, 698, 779, 1062. 
fini 1796- 

^ 499. 5'o. '457. 1577- 

IN^ 20, 313, 1016, 1370, 1357, 
1371.1384, 1434, 1695. 1734- 

^it^ 332» 677. 847. 1384* 1578' 
1584, 1699, 1786, 1804, 1898. 
«t^ 318, 559, 1043. 

WtZT 1501, 1728, 1793. 

Wt'B^ 704. 

«N^ 905. '337- 

*fl 465- 557> 1345. I903- 

'WT<t 1569- 

Wt 848, 1218, 1271, 1274. 

^^rft 1606. 

^rm 1734. 

^ 163, 1107, 1593. 

^?^ 849, 1700. 

^Tjn 1691, 1711. 

^ 696, 1474. 

^ 69, 396, 513, 574. "83, 

1275. 1439- 
q;fTV 1690, 1697, 1699, 1700, 


^^ 364, 1062, iiio, 1200. 




^If^t 1405. 1406. 

^35^ i8a, 1017. 

^aw 83, 1895. 

*lt "»3. "J4- 

^ilj 820, 848, 861, 1274. 

^re 22s, 234, 241-243. 

^T^ 444. 764- 

^ 924, 1446, 1462. 

^ra 3«. 4S. i(i<>, 57«. 579. 8*7. 

iao2, 1865, 1890, 1899. 
^T^ 1397. 

^T^ 243. I016, 1064, 1762. 
^n 161, 512. 704. 1284, 1522. 
V^ 85, 1029, 1778, 1794. 
IITW 999. 12II, 1291, 1726. 
^K "33. ■7S8- 
^K^TQb 254. 
^Tt 143.57". '03». lo*?. ""°3- 

1205, 1266. 
nw 757. >7>«- 
^ra 1229. 
^7^^ 102, 113. 140, 207. 

qr^ 962, 966, 970, 986. 

m^ J I. 27. 8j2. 853. 

ft^ 814, 1464. 

fii^a84, 285. 292-295, 1754. 
f*IiaB 555. 594, 1489, 1595, 

fil| 1658. 1673. 
ft* 345- 


ft^ 604. 610, 641, 579, 1070. 


^ 3'9. 777, 92(i, 1359. M^S- 
ftWWT 69^- 
ftJIHt 8J4, 858. 

ftih: 84, 1164, 1876. 
*tw I30J. 
^ 1185. 

1« >873. 
^ 1218, 1272. 

\t 634. 676. 1358. "387. 1575, 
1689, 1691, 1856. 

%r 1835. 
^mae 1548. i(579- 


^^ 680. 
^ 27. 100. 1463. 
^ 506. 1596, 1882. 
^^^ 201, 418. 

^ 139. 77*. "37. ■5'<i- 

^flmH 1804. 

^ 866. 894, 911. 918. 922, 

927-929, 930, 1847. 
^ 304, 452, 558. «o', 'S91S. 

^^»T^ 725, >723. 

«ra 1063. 
^ra 893, 1J51. 
WITT "723, 1847. 
wit 97*. 1435. '7"- 

<^ "34- 




Hfit 313, 683, 713, 1131. 

^602, 1033. 

^ftflK 1133- 
U^T^ 1313- 

H^ 636, 1044, 1306, 1337. 
■ffllT 559. 1229. i'530. 

fifSi 305, 1003, 1075, 1816. 
t^ 99, 104, 137, 136, 193, 306, 

fii«?aB* 67, 608. 
fir^tft 855, 1 1 13. 

fij^^ 1795, I8CX3. 

f^mr 1638, 1644, 1650, 1651. 
ftr^ft 1695. 
f^ira^ 1652- 
fiw 185a. 

f|[^?7iV 1360, 1643, 1654. 
flrft iSai. 
Ij^ 718, 733. 

iftr 328, 604. 

n7 1666. 
Ifan 861, 1355. 

^flrn: uSi, 407. Sh% ^50* 686, 
785,1311,1347,1386, 1901. 
ijz 208, 1105, 1796, 1797. 
yg^ 394, 466, 467, 637, 1373. 
1t^ 80. 

IpT 16, 46, 64, 67, 71, 73, 74. 85^ 

141, 143, 595. I6I7. 

tfft 39, 66, 70, 1847. 

IfgZ 121, 133, 346, 864. 

H^ 332. 836, 1333. 
^ 191, 858, 1796, 1840. 

iNt 513- 


itd^ 109, 116, 209, 210. 

'ft^ 969. *392- 1855- 

TOiir 1538- 

VW 380, 533, 1800, 1903. 

«z^ 1633. 


mi 717. 1639, 1640, 1653. 
4iimii'ff1 1049. 
^ 1487, 1497. 1534- 
^rani 1689, 1716. 
^nro <58i, 1823. 
^hit^ 480, 673. 

^iVnft 9^8, 1501, 1748. 

sufti 1388- 

«W 3. 297. 307. 1307-1309. 

«^«H. 603, 693, Z^^t 1396. 


Wft 484, 490. 498- 

^rf 310, 316-319. 

^^rra 1050. 

«^T 1310. '337' 1347- 

^WTftrft i>5- 

mm 525. 692. 79^- 

^rer 338, 345- 

^reiniT 377. 

?Rp; 74. 407, 601, 1315, 1340, 


«f^ 1075, 1303. 1444- 




lire "39. »99. 344. 735. 7^^, 

795, 86o. 
W^ 314, 1*70. 1*72- 

ifWO 1369- 
Wra 1907. 

«TO 313, 320-323. 
qn^W 1002. 
4I|0m|£ 1837. 
'BW 1271- 
4II44K 693. m^- 
flw^ 1359- 

^n^ 1240, 1246. 


»™t ■351S. 1358. ■3IS0, i3iSi- 

11^, '35»->353. i3l'2-i37o, 

1389. ■417- 
qiast 28, 1777. 
^^ 1206. 

^?IT II07, 1108, 1582. 
^ 226, 988, 1209. 

^^naE 129, 626. 

?« 331. 471. 475. 587. «I5. 1*42, 
^5. 7*5. 818, 862, 1019, 
1351S. 1470- 

IHK 1790. 

g^m 1109, mo. 

qqift 769, 1904. 

fCT II27. 

fO 470, 853, 1854, 1864. 
^ 1880. 
g^ 1018. 

«3 932. 1275. 
^ 118, I2ia 

^ I2JO, 1349, 1352, 1354, 

"357. •3''4. i3l'lS-"3l!8.i37o, 

1371. 1730- 
^ 42, 707, 1064. 
^300, 1111,1161,1180,1194, 

1211-1213, 1453. 1775- 
^ 628, 1748, 1848. 
lift 1189, 1195. 
«f« «i6, 1836. 

^Vmr 1720, 1726, 1738, 1787, 

1798-1802, 1807. 

lift 470, 488, 500, 594, 1065- 

1069, 1145, 1652, 1803. 
«»nr^ 871, 1684. 
«ti^ 85, 558, 629, 696, 1202, 

'381, 1405, 14", 1416. 1433. 

1435-1438. 1440, 1803, 1907. 
4Yqdbi 706, 1478, 1566, 1581, 

rfhft 177'. 1865. 
^ 434, 1085, 1347, 1463, 1474, 

«aB 1839. 
MTW 1121. 
mm 264, 301, 702, 1875, 1909. 


Digitized ByGOOgle 


as «7. 53*. 835. IOI9- 

816, 841, 843, 865, 899, 990, 

wm 583. 933- 

999. 1032, 1040, 1070, 1083, 

^ laio, 153a, 1804. 

1085, 1097, 1150, 1287,1363, 

^mft 1391. 


1601, 1602, 1604, 1608, 1609, 



nft 'SO. 151. 213. "iS. «33. 

1756, 1806, 1843, '851. 

337. 339. "44. a46-a55.i«9». 



fTT: 22, 489. 

fWIT 1437. 1907- 

nw 227, 1097, 1321. 

f^jhl 1212. 1669. 



fipa 280, 492. 517- 

Itaft n8, 1233, 1276. 

H^ 1300- 

fft 1528, 1672, 1675. 

tfTOBI 1279. 

rftW 1281. 

finite 233, 903. 

W^ "24, 


is 3°2. 

1W 802, 171J. 

CT 1293. 1301- 

^fluiir 147, 1899. 

PE^ 1696, 1713, I7I4. 

^m 157, 1492- 


<t«i 1066. 

Xtz 1568, 1608, 1806. 

fteS* 1332. 1655- 

fT» 350. 371. 372. 864, II03, 


1228, 1598. 

^rrft 603, 1816. 


rt 5. 21. 29, 210, 228, 260, 

irj 645, 667, 695. 

333. 338. 339. 34<!. 357. 3*2, 



«^ 481. 

448, 459. 473. 478, 5"4. 516, 

582, 598, 612, 70S, 756, 774, 

Tim 1500. 



Sacred Books of the East 



<o-operatiB>t of the Secrelary of 

'M. Renan prisente trois nonveani one seconde, doiit I'inl^ret historiqne et 

vOluines de la grande collection des religieni ne sera pas moindre. M. Max 

"Livrca BBcrcB <fe I'Orient" {Sacred MUUer a su se procnrer la colUboration 

Books of t\\t En^t\ que diiige fl Oxford, des savans les plus ^minens d'Europe et 

BTec nne si voste ^mdilion el one critiqne d'Asie. L'UniversilS d'Oxford, que cede 

si jflre, te savant associ^ de I'Acad^mie gmnde publicalioo honote au pins haut 

des Inscriptions, M. Max Mutler. ... La degre, doit tenir ^ continuei dans les |>Iue 

premiire serie de ce beau recueil, com- laiges proportions nne teuvre aussi philo- 

^03ie de n volumes, est presque aclievie. sophiquement confue qae savamment 

posce de 34 volumes, est presque achevfe, 
M. Max Mitlter se prop<>se d'en pnbliei 


' We rejoice to notice that a second great edition of the Rig- Veda, can corn- 
series of tliese translations has been an- pare in importance or in nsefulness with 
rouncedandhasactually begun to appear, this English translation of the Sacred 
Theitonea, at least, ont of which a state); Books of the East, which has been devised 
edifice may hereafter arise, are here being by his foresight, SRCcessfiillj brought so 
brought together. Prof. Mai Miiller has far by hi» persuasive and organising 
deserved well of seienlific history. Not power, and will, we trust, by the assist- 
a few minds owe to his enticing words ance of the distingniahed scholars he hai 
their first attraction to this branch of gathered round him, be carried in dae 
study. But no work of bis, not even the time to a happy completion.' 
PcoftaBarB.HABOT, IiumrnralLootarsliktlie ViilT«i*it7ofFrel1nitK>188?. 
' Die allgemeine vergleichende Reli- internationalen Orientalisten congress in 
gionswissenschaft datirt von jenem gross- London der Grundstein gelegt worden 
artigen, in seiner Art einiig dastehenden war, die U bersetiung derheiligen Bucher 
Untemehmen, lu welchem auf Anregung des Oslens' (^(ht Sacrtd Beoti of the 
Max Midlers im Jahre 1874 auf dem Eas(). 
Th« Kon. AIiBBRS B. O. CAVHIVa, ' Wards on Bzlatliigr Bellgions.' 
'Thereceotpoblication of the "Sacred a great event in the annals of theological 
Books of the East" in English is sorely literature.' 






Vol. I. The Upanishads. 

Translated by F. Max MCller. Part I. The KlAaio^n- 
upanisbad, The TalavakSra-upanishad, The Aitareya-Sra^yaka, 
The Kaushitaki-brShmana-upanishad, and The VS^saneyi- 
samhilS-upanishad. Second Editiort. 8vo, cloth, \qs. 6d. 

The Upanishads contain the. philosophy of Ike Veda. They have 
become the foundation of the later Veddnia doctrines, and indirectly 
of Buddhism. Schopenhauer, speaking of the Upanishads, says : 
'In the whole world there is no study so beneficial and so elevating 
as that of the Upanishads. If has been the solace of my life, it will 
be the solace (fmy death! 

CSee alM VoL XV.] 

Vot. II. The Sacred Laws of the Aryas, 

As taught in the Schools of Apastamba, Gautama, YSsishMa, 

and Baudhtyana. Translated by Geokg BUklek. Fart I. 

Apastamba and Gautama. Second Edition. 8vo, cloth, lar. 6d. 

The Sacred laws of the Aryas contain the original treatises on 

which the Laws ofAIanu and other lawgivers toere founded, 

[See tlM Vol. XIV.] . 

VOL. III. The Sacred Books of China. 

The Texts of Confucianism. Translated by James Legge. 
Part I. The ShQ King, The Religious Portions of the Shih . 
King, and The Hsi&oKing. 8vo, cloth, us. 6d. 
Confucius was a collector of ancient traditions, not the founder of 
a new religion. As he lived in the sixth and fifth centuries B. C, 
Ait works are of unique interest for the study of Ethology. 
[See alio Vols. XVI. XXVll, XXVIII, XXXIX, and XL.] 

VOL. IV. The Zend-Avesta. 

Translated by Jahbs Daruestxter. Part I. The VendtdSd. 
Second Edition. 8vo, cloth, 14^. 

The Zend-Avesta contains the relics of what was the religion of 
Cyrus, Darius, and Xerxes, and, but for the battle of Marathon, 



tit^ht have hecomt the religion of Europe. It forms to the present 
day the sacred book of the Parsts, the so-called fire-worshippers. 
[See also Vols. XXUI and XXXL] 

Vol. V. Pahlavi Texts. 

Translated by E. W. West. Part I. The Bundahij, Bahman 
Ya^t, and ShSyast l£-sh&yast. 8vo, cloth, 12;. 6(/. 

The Pahlavi Texts comprise the theological literature of the revival 
of Zoroaster's religion, beginning with the Sassanian dynasly. They 
are important for a study of Gnosticism. 

[S« alw Vols. XVUI, XXIV, XXXVTI, and XLVIL] 

TotB. VI AND IX. The Qur'an. 

Parts I and II. Translated by E. H. Palmer. 8vo, cloth, 2 1 j. 
TXiV translation, carried out according to his own peculiar views 
of the origin of the Qur'dn, was the last great work ofE. H. Palmer, 
before he was murdered in Egypt. 

[*,* Vols. VI and IX can only be supplied as pait of a complete set of 
the First Series.] 

VOL. VII. The Institutes of Vishwu. 

Translated by Julius Jolly. 8vo, cloth, loj. 6rf. 

A collection of legal aphorisms, closely connected with one of the 
oldest Vedic schools, the Ka/Aas, but considerably added to in later 
time. Of importance for a critical study of the Laws ofManu, 

Vol. VIII. The Bhagavadgltd.with The Sanatsu^tiya, 
and The Anugitfi.- 

Translated by KashinSth Tkihbak Telakg. Second Edition. 
8to, clolh, \as. 6d. 

The earliest philosophical and religious poem of India. It has been 
paraphrased in Arnold's 'Song Celestial.' 

VOL. X. The Dhammapada, 

Translated from PSli by F, Max Mulleb ; and 

The Sutta-Nipita, 
Translated from Pali by V. FausbSll ; being Canonical Books 
of the Buddhists. Second Edition. 8vo, cloth, lo*. ^d. 

7%« Dhammapada contains the quintessence of Buddhist morality. 
The Sulta-Nipdta gives the authentic Uaching of Buddha on some 
of the fundamental principles of religion. 



Vol. XI. Buddhist Suttas. 

Translated from Pali by T. W. Rhys Davids, i. The MaM- 
parinibbana Sutianta ; a. The Dhamma-iakka-ppavatiana 
Sutta. 3. The Tevi^^a Smtania ; 4. The Akahkheyya Sutta ; 
5. The ^eiokhila Sutta; 6, The Maha-sudassana Suttanta; 
7. The Sabbasava Sutta. 8vo, doth, loi. €d. 
A colltdidn of the most imporlanl xeligious, moral, and philosophual 
discourses takmfrom the sacred canon of the Buddhists, 

Vol. XII. The 5'atapatha-BrShma«a, according to the 
Text of the Madhyandina School. 

Translated by Julius Eggklino. Part I. Books I and II. 

8vo, cloth, I 2J. ftd. 

A minute account of the sacrificial ceremonies of the Vedic age. 
It contains the earliest account 0/ the Deluge in Itidia. 
[See also Vols. XXVI, XLI, XLIII, ncd XLIV,] 

VOL. XIII. Vinaya Texts. 

Translated from the Pali by T. W. Rhys Davids and Hermann 

Oldenberg. Parti. The PStimokkha. The MahSvagga, I-IV. 

8vo, cloth, \os. 6d. 

7X« Vinaya Texts give for the first time a translation of the moral 

code of the Buddhist religion as settled in the third century B. C. 

[See also Vols. XVII and XX.] 

Vol. XIV. The Sacred Lav^s of the Aryas, 

As taught in the Schools of Apastamba, Gautama, V4sish/ifa, 
and Baudhiyana. Translated by Georg Buhler. Part II. 
VSsish/Aa and BaudhSyana. 8vo, cloth, los. 6d. 

Vol. XV. The Upanishads. 

Translated by F. Max MtlLLER. Partll. The Ka/:*3-upanishad, 
The MunAka-upanishad, The Taittiriyaka-upanishad, The 
BrAadSranyaka-upanishad, The iVetirvatara-upanishad, The 
PrajSa-upanishad, and The Mai tray a»ia-brihma«a-upanis had. 
8vo, cloth, los. 6d. 

VOL. XVI. The Sacred Books of China. 

The Texts of Confucianism. Translated by Jahes Legge. 
Part II. The Yt King. 8vo, cloth, loi. 6d. 
[See also Vols. XXVII, XXVIU.] 

VOL. XVII. Vinaya Texts. 

Translated from the P3li by T. W. Rmrs Davids and Hermann 
Oldenberg. Part II. The MahSvagga, V-X. The A'uUavagga, 
I-III. 8vo, cloth, los. 6d 



VOL. XVIII. Pahlavi Texts. 

Translated by E. W. West. Part II. The Da(fisl3n-t Dintk 
and The Epistles of ManOi-JIhar. 8vo, cloth, i is. 6d. 

Vol. XIX. The Fo-sho-hing-tsan-king. 

A Life of Btiddha by Ajvaghosha Bodhisattva, translated from 
Sanskrit into Chinese by Dharmaraksha, a.d. 420, and from 
Chinese into English by Samuel Beal. 8vo, cloth, los. 6d. 

This life of Buddha was translated from Sanskrit into Chinese, 
A.D. 430. // contains many legends, some of which show a certain 
similarity to the Evangelium infantiae, 4(c. 

VOL. XX. Vinaya Texts. 

Translated from the PSli by T. W. Rhvs DAVins and Hekuann 
Oldenberg. Part III. The A'ullavagga, IV-XII. 8vo, cloth, 
1 01. 6rf. 

VOL. XXI. The Saddharma-pu«(/arlka ; or, The Lotus 
of the True Law. 

Translated by H. Kerk. 8vo, cloth, i2j, 6d. 
' The Lotus of the true Law' a canonical book of the Northern 
Buddhists, translated from Sanskrit. There is a Chinese transla- 
tion of this book which was finished as early as the year 286 4.D. 

Vol. XXII. 6^aina-Slltras. 

Translated from Prdkrit by Hermann Jacobi. Part I, The 
AiSringa-Sfltra and The Kalpa-Sfitra. 8vo, cloth, loj. 6d. 

The religion of the (? ainas was founded hy a contemporary of Buddha. 
It still counts numerous adherents in India, while there are no 
Buddhists left in India proper. 

[See Vol. XLV.] 

VOL. XXIII. The Zend-Avesta. 

Translated by James Darhesteter. Part II. The Sir3zahs, 
YaJtB, and NySyij, 8vo, cioth, loj. dd. 

VOL. XXIV. Pahlavi Texts. 

Translated by E. W. West. Part III. Dtni-t Matn6g- 
Khirarf, ^ikand-gamanik Vi^, and Sad Dar. 8vo, cloth, 



VOL. XXV. Manu. 

Translated by Georo BUhler. 8vo, doth, au. 
TRw translation is founded on Ihal of Sir William fonts, which 
has been carefully revised and corrected with the help of seven native 
Commentaries. An Appendix contains all the quotations from Manu 
which are found in the Hindu Law-books, translated for the use of 
the Law Courts in India. Another Appendix gives a synopsis of 
parallel passages from Iht six Dharma-stltras, the other Smiitis, 
the Upanishads, the Mahdbhdrata, ^c. 

VOL. XXVT. The ^atapatha-Br&hmawa. 

Translated by Juuvs Egceung. Part II. Books III and IV. 
8vo, cloth, \%s. 6d. 

VOLB. XXVII AH-D xxvxii. The Sacred Books of China. 
The Texts of Confucianism. Translated by James Lbgge. Parts 
in and IV. The L! Kl, or Collection of Treatises on the Rules 
of Propriety, or Ceremonial Usages, 8vo, cloth, 25J. 

Vol. XXix. The Grzliya-Sfitras, Rules of Vedic 
Domestic Ceremonies. 

Part I. 5Snkh§yana, AjvalSyana, PSraskara, Khidira. Trans- 
lated by Hermann Oldenberg. SVo, cloth, izs. 6d. 
VOL. XXX. The Grthya-SiHtras, Rules of Vedic 
Domestic Ceremonies. 

Part II. Gobhila, Hira«yakejin, Apastamba. Translated by 
Hebhaiw Oldenbero. Apastamba, Ya^a-paribhSsh£i-sfitras. 
Translated by F. Max MtiLLER. 8vo, cloth, 121'. 6d. 
These rules of Domestic Ceremonies describe the home life of the 
ancient Aryas with a completeness and accuracy unmatched in any 
other literature. Some of these rules have been incorporated in the 
ancietU Law-books. 
Vol. XXXI, The Zend-Avesta. 

Part in. The Yasna, Visparad, AfrtnagSn, Gdhs, and 
Miscellaneous Fragments, Translated by L. H. Mills. 8vo, 
cloth, 13 J. bd. 
VOL. XXXII. Vedic Hymns. 

Translated by F. Max Muller. Part I. 8vo, cloth, i8f. W. 
[See also Vol. XLVI.] 

VOL. xxxin. The Minor Law-books. 

Translated by Juuira Jolly. Part I. N&rada, Bribaspati. 
8vo, cloth, I Of. 6rf. 



VOL. XXXIV. The Ved4nta-S(ltras, with the Com- 
mentary by 6ankar5i5rya. Part I. 

Translated by G. Thibaut. 8vo, cloth, I2J. 6rf. 
[See also Vol. XXXVIII.] 

VOLS. XXXV AiTD XXXVI. The Questions of King 

Translated from the Pdli by T. W. Rhys Davids. 

Parti. 8vo, cloth, icM. 6./. Part 11. 8vo, cloth, 121. 6rf. 
Vol. XXXVII, Pahlavi Texts. 

Translated by E. W. West. Part IV. The Contents of the 

NasUs, as stated in the Eighth and Ninth Books of the 

Dtnkard. 15*. 

Voi^ xxxvni. The Vedfinta-SOtras. Part 11. 8vo, 

cloth, with full Index to both Parts, 1 2r. dd. 
ToLB. XXXIX AND XL. The Sacred Books of China. 

The Texts of Tfioism. Translated by James Leoge. 8vo, 

cloth, 3 1 J. 
VOL. XLI. The iSatapatha- Brdhmawa. Part III. 

Translated by Julius Eggeling. 8vo, cloth, isj. dd. 
Vol. xlii. Hymns of the Atharva-veda. 

Translated by M. Bloomfield. 8vo, cloth, au. 

VOL. XLni. The ^atapatha-Brahmawa. 

Translated by Julius Eggeung. Part IV. Books VIII, 
IX, and X, xzs. 6d. 

VOL. XLIV. The ^atapatha-BrShmawa. Part V. 

[In the Pren?^ 
VOL. XLV. The 6^aina-S6tras. 

Translated from Prakril, by Hermank Jacobi, Part II. The 
UttarSdhyayana SQtra, The Siltrakrjiahga Sfltra. 8vo, cloth, 
raj. 6rf. 

VOL. XLVi. Vedic Hymns. Part \\. 8vo, cloth, 145. 

VOL. XLVII. Pahlavi Texts. 

Translated by E. W. West. Part V. Marvels of Zoroas- 

trianism. Sj. (sd. 
VOL. XLVIII. Rdmdnu^'s 6rlbhishya. 

Translated by G. Thibaut. \In preparation^ 

VOL. XLIX. Buddhist Mah^ySna Texts. Buddha- 

iarita, translated by E. B.Cowkll. Sukhavatt-vyfiha,Va£Ta^:*^- 
dika, &c., translated by F. Max Muller, AmitSyur-DhySna- 
SQira, translated by J. Takakusu. 8vo, cloth, laj. dd.