அகர முதல எழுத்தெல்லாம் ஆதி பகவன் முதற்றே உலகு. — 1.1 The first verse is: akara mutala eḻuttellām āti pakavan mutaṟṟe ulaku — 1.1 As all letters have the letter “A” for their first so all world has the eternal God for its first. — Lazarus “A”, as its first of letters every speech maintains ; The “Primal deity” is first thorough all the world's domain. — G.U.Pope. As “Alpha” is all the letter's first and source of birth, So God Primeval is alone the source of all this earth. — Balasubramanian Alphabets all have “A” as their beginning, The world, has the primordial God, as its beginning. — Vānmikanāthar I have given four English version of the first Kuṟaḷ. In all these translations there is a desire of the translator to be as close as possible, to the original and so all have taken the whole verse as one sentence. Pope alone splits the sentence by a semi colon nevertheless he also treats the whole as one sentence, that highlights the difficulty of a translator. But the great commentator, Parimēlaḻagar, has taken the first verse consisting of two sentences in his commentary.
eḻuttellām akara mutalai. i.e., all letters have the Akāra as the first. ulaku āti bagavan mutaṟu. i.e., similarly the world has Primal God as beginning. In the study of such great works mere translation does not give the main intention of the text. It is not the linking word with word is important but there is a meaning thrown out of this combination is important. So we are more enlightened by the commentator than the translators accuracy.
From that angle the context in which it appears more important. In this case this verse is the very beginning of the entire text. So it has special meaning attached to it. The sound “A” at the beginning itself is considered as sometime the word ulakam etc.,
The beginning of a text with auspicious beginning. Here the sound is “A” which is called Akṣara eternal. The intention of the author is that his work should remain eternal. The author has used the word “eḻuttu” which has two meanings, which, is that which is “raised” the phonetic sound articulated by human agency from his body. eḻuppa paṭuvatālum eḻuttu.
The second meaning is eḻutappaṭuvatāl eḻuttu. Visual symbol drawn as script here it stands for not the meaning. Here the question, arises why did Vaḷḷuvar start with the letter “A” instead of God if he wants to salute him. There lies the beauty and subtle meaning. For comprehending anything in the world one needs an articulated sound (name) or form one should know the word first to know it. So the Hindu system first learning of a child begins with Akṣara. The learning process begins with the exercise in sound called “akṣarābhyāsa”. In the Hindu system beginning of learning in the life of child is celebrated as great event in the family. The child at the age of 6,7 or 8 given special bath silken garments bedecked with jewels garlanded and taken with music and dance is taken to the teachers house, where he is seated on the lap of the father in front of the teacher. There will a spread of river sand which will be worshipped and then the teacher teaches the child to pronounce the sound “A” and holding its hand the teacher will show how to write “A” on the akṣata then the teacher will teach the child “om hari namottu siddham”. In the process the first the child is taught to pronounce the name of God. First the villa learns the sound and then learns to pronounce God. This is called “akṣarābhyāsa”. An important Samskāra in the life of the child. This is prescribed in our Dharma Śāstras.
Vaḷḷuvar begins his teaching with the “akṣarābhyāsa”. Second it also shows as these were originally memorized, beginning of any new work always had these adoration. All who wrote the translations or commentary gave the title to the chapter as “praise of God”. I would prefer to call it “akṣarābhyāsa”, which would recall the original intent of the author. It would also explain why phonetics is first introduced before praise of God. That would also give proper perspective to the first title of chapter. Whatever is described in this chapter is about the studentship Brahmacāri and the greatness of Teacher, which is the subject matter which some translate as God. The teacher was raised to the status of God. The Dharma Śāstras begins their text with teachings to Brahmacāri as the first part of their work. This perspective will give totally a different approach to the other chapters as well.
We shall see the frame work of this whole work and the succession of topics and other expositions are virtually an abridgment of Dharma Śāstras like Gautama, Āpasthamba. Bodhāyana, Yājñavalkya and others. There are several virtual translations from the Dharma Śāstras which cannot be ignored. கற்றதனா லாய பயனென்கொல் வாலறிவன் நற்றாள் தொழாஅர் எனின். — 1.2 Lazzarus: What profit have those derived from learning who worship not the good feet of Him, who is possessed of pure knowledge (p.3) (R. Nagaswamy) (RN): Evidently Lazzarus felt it deals with learning and its fruits but the word “Him” with the capital “H”, he thinks it means gods. The title “கடவுள் வாழ்த்து” influenced him to arrive at this meaning. G.U. Pope: No fruits of men of all studied lore, save the purity the wise one's feet to adore. (though he does not say “god” he clearly meant only god as he puts the word “purely wise one”) 1. VRR Dik****ar (VRR): Of what avail is learning if the learned do not adore the good feet of him, who is immaculate wisdom. (Dik****ar also takes “Him” as god.) 2. Balasubramanian (Bala): Pray, what could be the use of the learning they have got, the good feet of the sacred wise one if they worship not. (sacred wise one is obviously god for him as well) 3. Vāṉmīkināthan (Vāṉmīki): What avail is their learning if the learned do not worship benign feet of the pure intelligence. 4. Parimēlaḻakar (Pari) : எல்லா நூல்களையும் கற்றவர்க்கு அக்கல்வி அறிவாயனாகிய பயன் யாது மெய்யுணர்வுடையானது நல்லதாள்களை தொழாராயின் என்றவாறு. பிறவிப் பிணிக்கு மருந்தாகலின் ஆகம அறிவிற்கு பயன் அவன் தாளை தொழுது பிறவியறுதல் இதனால் கூறப்பட்டது. (Parimēlaḻakar takes it as referring to God) God is above all in the experience etc., what is oḻukka neṟi ; ācāra neṟi ; ācāra prabhavo dharmaḥ — dharmasya prabhur achyutaḥ.This oḻukka neṟi is learnt from “Ācārya.” மலர்மிசை ஏகினான் மாணடி சேர்ந்தார் நிலமிசை நீடுவாழ் வார். — 1.3 This is interpreted correctly rightly by commentator, Kāliṅgar as “எல்லோருடைய நெஞ்சக்கலத்திலும் தாமரையிலும் சென்று பரந்துள்ளான்.”This expression clearly refers to Īśvara. Manu says as Brahma by his honesty and steadfast truth and equality among old people as "Isvara" in all beings īśvaraḥ sarvabhutānāmbrāhmaṇa jāyamana— he is high above all the world because he preservers the equality of all beings. ब्राह्मणः जायमानो हि पृथिव्यां अधिजायते ईश्वरः ।सर्वभूतानाम् धर्म कोशस्य गुप्तये ॥ — Manu ? ईश्वरः सर्वभूतानाम् हृद्देशे अर्जुन तिष्ठति । भ्रामयन् सर्वभूताणि यन्त्रारूढानि मायया ॥ — bg.18.61 All actions are done with a machine, as he is the lord is in the heart of all beings. Manu says Brāhmins were to create the feeling of oneness in all beings. வேண்டுதல் வேண்டாமை இலானடி சேர்ந்தார்க்கு யாண்டும் இடும்பை இல. — 1.4 1. Lazzarus: To those who meditate the feet of Him, who is void of desire, or aversion, will shall never come. 2. G.U. Pope: His foot, whom wants affect not, not grief who shall not, through every time, of any woes complain: 3. Pope also takes the verse as addressed to God, as he says “His foot”. 4. Parimēl: ஒரு பொருளையும் விழைதல் வெறுத்தாலும் இல்லாதவன் அடிமை சேர்ந்தார்க்கு எக்காலத்தும் பிறவித்துன்பங்களவான தன்னை பற்றி வருவனவும் பிறஉயிர்களைபற்றி வருவனவும் தெய்வத்தைப் பற்றி வருவனவும் என மூவகையால் வருந்துன்பங்கள் அடி சேர்ந்தர்க்கும் அவ்விரண்டும் இன்மையின அவை காரணமாக வரும்மூவகை துன்பங்களும் இலவாகின. Manu: इदं शास्त्रं अधीयानः ब्राह्मण शंसितव्रतः । मनो वाक् देहजः नित्यं कर्मदोषैः न लिप्यते ॥ The Brāhmaṇa who studies this Śāstra, steadfastly (samita vrata) is not affected by (na lipyati) by the actions of mind, word and body. Good and learned men (scholars) who are likes and dislikes, which is acceptable to the mind is called dharmaḥ — (Manu.2.1) See also the next verse of Manu.2.2 कामात्मता न प्रशस्ता न च इहैव अस्ति अकामता । काम्यो हि वेदाधिगमः कर्मयोगश्च वैदिकः ॥ The commentary of Kulluka bhatta makes the meaning more explicit. Please note Kural “வேண்டுதல் வேண்டாமை” is an exact translation of Manu Smṛti. कामात्मा इति फलाभिलाष शीलत्वं पुरुषस्य कामात्मता सा न प्रशस्ता बन्धहेतुत्वात स्वर्गादि फल अभिलाषेण काम्यानि कर्माणि अनुष्ठीयमानानि पुनर्जन्मने कारणं भवन्ति नित्य नैमित्तिकानि च आत्मज्ञान सहकारितया मोक्षाय कल्पन्ते न पुनः इच्छामात्र संबन्धः न चैव इह अस्ति अकामता यतः वेद स्वीकरणं वैदिक सकल धर्म संबन्ध इच्छा विषयः एव ॥ — (Manu.2.2) A learned man. Vidvān will have neither likes or dislikes Karma. The Kural (வேண்டுதல் வேண்டாமை இல) Kāmata means — வேண்டுதல் akāmata — dislike of actions. Vedic studies are desirable but Vedic sacrifices are not to be desired (Manu).
Kulluka says expecting fruits out of desire is called Kāmate (வேண்டுதல்) the actions performed in anticipation obtaining heaven is Kāmayate. They are cause of rebirth but the nitya naimittika rituals help in self realization (ātma jñāna sahakaṛtaye) — nitya naimittikāni results in realization (mokṣa) prāpti or svarga prāpti so when Parimēlaḻakar said Co-fruits of action — பிறவித்துன்பம் இல்லை. It means Vedic rituals in repetition of return that would lead to rebirth.
Evidently the usage by Vaḷḷuvar (வேண்டுதல் வேண்டாமை) refers to vidvān. Such a scholarly person should be considered a great teacher. His teaching is desirable. It is a clear Vedic tradition.
It is only such a person who will lead you from darkness to light etc., “இருள்சேர்” one should get initiated by such a scholar is the subject of this chapter. இருள்சேர் இருவினையுஞ் சேரா இறைவன் பொருள்சேர் புகழ்புரிந்தார் மாட்டு. — 1.5 this verse occurs as the 5th verse in the introductory chapter of Aruttuppal (Volume I) Lazzarus: The two fold deeds that spring from darkness shall not adhere to those who delight in the praise of god (p.4) (L. takes word iṟaivaṉ as god) The Pope's translation does not cover the verse. He does not translate iruḷ cer.G.U. Pope: The men, who on the “King's” true praise delight to dwell, affect not them, the fruits of deeds done ill or well. (see - takes the word iṟaivaṉ as being) VRR: Actions both good and bad that spring forth from the darkness of the mind will never touch those who chant the glories of the Lord. (p.3) Parimēlaḻakar: மயக்கத்தைப் பற்றி வரும் நல்வினையும் தீவினையும் என்னும் இரண்டு வினையும் உளவாக. இறைவனது மெய்மை சேர்ந்த புகழை விரும்பினரிடத்து என்றவாறு.இன்ன தன்னமத்து என ஒருவராலும் கூறப்படாமையின் இருள் என்றும் நல்வினையும் பிறர்க்கும் எது வாகலால் இருவினையும் சேரா என்று கூறினார். இறைமை குணங்கள் இலராயினரை உடையார் எனக்கு அறிவிலார் கூறுகின்ற புகழ்கள் பொருள் ஆகா. ஆகலின் அவை முற்றினும் உடைய இறைவன் புகழ்பொருள்கள் சேர் புகழ் புரிந்தார் — எப்பொழுதும் சொல்லுதல். There is an important sūtra in Āpastamba dharma sūtra (अन्धेनैव नियमान यथान्धः). It reads — A student would also become an ignorant teacher, teaches him. It is like entering into darkness from darkness.The commentator says the passage as a praise for the teacher who is highly learned.
This Kuṟaḷ occurs in praise of teaching the student in the first chapter which is an important situation. So the interpretation should suit the context. Note the usage — iruḷcēr iru viṉaiyum cēra a learned student will overcome the effects of both the acts past and present actions. If not he will be immersed in darkness, we have seen the term - iṟaivaṉ is used in the sense of well learned Brāhmaṇa, who is called īśvara because such a Brāhmaṇa has established fame, by his knowledge and conduct. So the term poruḷ cēr fame through his mastery of knowledge of meaning — poruḷ meaning, who he acquired fame through his inter relation/teaching.
Please see Āpastamba notes on learned teacher. tamas means darkness. To learn from an ignorant teacher — (iruḷ cēr) is entering darkness from darkness in the dharmasūtra evidently the concept one should learn from highly learned teacher. तमसो वा एष प्रविशति यम् अविद्वान् उपनयते यश्च अविद्वान् इति ब्राह्मणं । Bala: Of the two fold deeds of dark illusion neither will embrace the ones who pray to god and chant his paens of truthful praise. Vāṉmīki: The fruits of the twin deeds (good and bad) afflicted to the darkness of ignorance will not affect those who sing the glory of god. பொறிவாயில் ஐந்தவித்தான் பொய்தீர் ஒழுக்க நெறிநின்றார் நீடுவாழ் வார். — 1.6 Lazzarus: Those shall long prosper who abide in the faultless ways of Him, who has destroyed the five desires of the senses. (Laz. Believes — this refers to “Him” — the god) G.U. Pope: Long live the blest, who have stood in the path from falsehood tried that from the sense gate five proceed. He also takes it a reference to god. VRR: Those who still the five senses and walk in truth and right will ever live (Dik****ar does not take this as god. But follower of discipline) Bala: Those who treat the faultless righteous path of Him. Who is quite free from five fold sense organs will live long in bliss. (Bala also takes this is as a god). Vāṉmīki: They will live long who unswervingly stay in the path of faultless code of conduct ordained by Him, who has extinguished in the ascetics five desires which have the sense organs for in (It is taken as god “Him” here as well) Parimēlaḻakar: மெய் வாய் கண் மூக்கு செவி என்னும் பொறிகளை வழியாக உடைய ஐந்து அவாவினையும் அறுத்தானது ஒழுக்க நெறி நின்றார் பிறப்பின்றி எக்காலத்தும் ஒரு தன்மையராய் வாழ்வார் என்ற வாறு.புலன்கள் ஐந்தா கலாந அவற்றின் கண் செல்லும் அவாயும் ஐந்தாயுற்று ஒழுக்க நெறி அவனார் சொல்லப்பட்டதாயின ஆண்டைஆறதுருபு செய்யுட் கிழமைக்கண் வந்தது. “கபிலரது பாட்டு” என்பது போல் (பரிமேலழகர் takes the ஒழுக்க நெறி was given by god ) All the commentators have taken the whole chapter being the first as referring to god as the little reads prayer to god. “kaṭavul vāḻttu” it is clear this has influenced the approach to Tirukkuṟaḷ.
But as I have shown the first chapter of Kuṟaḷ is about Learning — teacher and students equipments and discipline, in uniformity with what is found in with Manu, Yājñavalkya, Āpastamba and others. The first four chapters deal with studentship — Brahmacarya and is followed by family life, as is found in Dharma Śāstra, similarly the end chapters of Aṟattuppāl deals with Vānaprasta, and Sanyāsa — these constitute the individual life style. The poruḷ adhikāram deals with communal life of the people. The last one is erotic life which is given a separate entity on account of its universal application.
Thus the structural layout of Kuṟaḷ is the same layout as the Dharma Śāstra and all the concepts in it are based on Dharma Śāstra of Sanskrit tradition that has been established long before Vaḷḷuvar.
The unique contribution of Vaḷḷuvar lies in the fact he has studied in details and retained what was essential in the Dharma Śāstras. He expressed them in a powerful language and also in an orderly way that places it on par with the Dharma Śāstras.
Attempts have been made by scholars to connect with “nītiśāstras” which had no legal sanction both in religious life and legal life as the Dharma Śāstras. The Dharma Śāstras were part of each and every man's life as in the case of Āpastamba, Bodhāyana, Aśvalāyana and others, the nītiśastras had only the counseling role and not binding.
All the tributes paid to Tirukkuṟaḷ as a universal doctrine, and recognized as the signal concept of Tamiḻ genius will now come into serious question. All these tributes will now be recognized as the common genius of the entire Indian people and can not be isolated and claimed as a regional individuality. It is expressly declared in the Dharma Śāstras that they are rooted in the Vedas as Dharma. vedo akhila dharma mūlam. Veda is the root of all Dharma.
The question is raised even in the time of Sūtrakāra (author of Dharmasūtra), whether he heard the Vedas when composed. The Sūtrakāra answers there is a long gap in time between the Vedas and the Dharmasūtras but there were honest and masters of the Vedas. So they are called Dharmajña and whatever was told by them was recalled from their Smti (Smaraṇa) recollection. So the Dharma Śāstras are Smṛtis. Śruti (Vedas) and Smṛtis the Dharma Śāstras have binding validity.
Therefore the Dharma consist of four important parts as Śruti, Smṛti, Niyamam and Pratiṣeda. Niyamas are the conduct practiced by the learned men in succession — paramparāgatam. Those that are to be followed and obligatory but done in anticipation of fruits phala prātpti. These are Kāmya Karma. The Kāmya Karma have only limited result for enjoying the return, Svargaprapti is attaining heaven which is limited in nature for once that enjoyment is over, the man is born again. However to know both a study of Veda is needed. So veda vidyā is important and is called Dharmasūtra. There are certain rites or actions that are prohibited as they produce negative result. Such acts are called Niṣeda prohibition. The four parts of Dharma are Śruti (Vedas), Smṛtis (told by dharmajñas), Niyama (obligatory observance) and Niṣedha (prohibition). A Brāhmaṇa is expected to follow and one who strictly observes these are called śiṣṭa or śīlavān. Each man who has also mastered Vedāṅgas is an Ācārya who becomes famous in the world.
A student should learn only under such master; and such knowledge confers the benefit of good learning. When a student learning from such an Ācārya he becomes śuddha-śīla-sadācārās who will attain the aim of life — the puruṣārthas. Such an Āchārya is vāḷarivāṉ master, who is worshipped as God.
The Dharma Śāstras who prescribe the first chapter on studentship, prescribe that the disciple should adore the teachers by touching their feet which is called pādasparśana adoration of feet — which is called in Tamiḻ tiruvaṭi toḻal; this essentially stands for conferment of knowledge. So Vaḷḷuvar uses this expression as naṟ-ṟaṟ-tāḷ toḻutal means, saluting the God or we may say divine feet. Having first said about akṣarābhyāsa which is like primordial God for the whole world, it is the beginning of world of knowledge. This cannot be fulfilled if not learnt from such a master, vāḷ-aṟivaṉ naṟṟāḷ toḻār eṉiṉ.
The beginning akaṟa mutala and naṟṟāḷ toḷal - are the basis of education system.
தனக்குவமை இல்லாதான் தாள்சேர்ந்தார்க் கல்லால் மனக்கவலை மாற்றல் அரிது. — 1.7 Lazzarus: Anxiety of mind cannot be removed except from those who are nailed to the feet of Him who is incomparable. G.U. Pope: Useless His feet, “to Whom none can compare,” men gain, “Tis hard for mind to find relief from anxious pain.” VRR: Only those who have sought refuge in the feet of the peerless can shake off anxiety. Others cannot. Bala: Except for men who’ve reached th’ feet of the One without compare It is indeed too hard to drive off grief's and mental care. அறவாழி அந்தணன் தாள்சேர்ந்தார்க் கல்லால் பிறவாழி நீந்தல் அரிது. — 1.8 Lazzarus: None can swim the sea of vice, but those who are united to the feet of the that gracious Being who is a sea of Virtue. G.U. Pope: Unless His feet’ the son of Good, the Fair and Bountiful’ men gain. Tis hard the further bank of being’s changeful sea to attain. VRR: Only those who have clung to the feet of the Lord who is the sea of righteousness, will be able to sail the other seas. Others cannot. Bala: ’Tis hard to swim across the rest of seas except for men who’ve reached the feet of Him — a righteous, sea like Gracious One. கோளில் பொறியிற் குணமிலவே எண்குணத்தான் தாளை வணங்காத் தலை. — 1.9 Lazzarus: The head that worships not the feet of Him who is possessed of eight attributes, is as useless as a sense without the power of sensation. G.U. Pope: Before His foot,' the Eight-Fold Excellence, With unbent head who stands, like paised sense, is to all living functions head. VRR: The head that does not bow down before and worship the feet of the Lord of the eight attributes will be as like the palsied senses. Bala: The head that bows not 'fore the feet of one of attribute Eightfold, is worthless like the sense-organs which are quite mute. பிறவிப் பெருங்கடல் நீந்துவர் நீந்தார் இறைவ னடிசேரா தார். — 1.10 Lazzarus: None can swim the great sea of births, but those who are united to the feet of God. G.U. Pope: They swim the sea of births, the “Monarch's” foot who gain; None others reach the shore on being’s mighty main. VRR: Those who gain the feet of the Lord cross the great ocean of births; others cannot. Bala: The ones who’ve reached the feet of God will swim the widest sea of births; but men who haven’t reached His feet’ will be at sea’.
4.1.2. Bhikṣa Vandanam (Vāṉciṟappu)
After the chapter on Akṣarābhyasa (Vedic teaching begin) the qualities of teacher and the personal discipline of the student that are dealt within, we get a chapter on what is titled vāṉ-ciṟappu = greatness of rain. வானின் றுலகம் வழங்கி வருதலால் தானமிழ்தம் என்றுணரற் பாற்று. — 2.1 In the Dharma Śāstras the student discipline, the subject of food is dealt with under the caption Bhikṣa. A student stays in the house of a teacher in Brahmacarya state. However for his sustenance he must go and collect food from neighbours or one of the house holder who must support the student by giving him food as alms. The student can get the Bhikṣa from any house of three castes. The student is expected to show the food he received to the teacher and after his approval eat. The boy is thus not a burden to the teacher for his maintenance. It is an important aspect of a student's lifestyle. This means after dealing with the beginning of learning, the Dharma Śāstras deal with food — Annam which is therefore a subject matter of treatment after initiation. Annam assumes significance. So the second chapter of Kuṟaḷ dealing with rain following this Śāstra tradition. Vaḷḷuvar deals with food which is called nectar Amṛta. This is essential and is given by rain cause of producing Annam.
In the same Taittiriya Upaniṣad, deals with Annam because it is the base of producing phonetics. Annam is obtained from water that is rain. Food is produced from waters and water is called Annam. So this the order ordained by Upaniṣad which is followed by Dharma Śāstras and Kuṟaḷ following Dharma Śāstras begins the second chapter with vāṉ-ciṟappu, which in fact the subject of Annam. Annam (food) was always called amutu thousands of inscriptions mentioning provision of food offering is called amudu-paṭi.
The Brahmacāri student for that matter (all people ) when he eats food, first he recites amṛtābhidānamasi you are now fed with food. So when Vaḷḷuvar uses the word amutam the chapter on vāṉciṟappu emphasizes the role on rain for food. The rain should occurs at regular interval as far as possible at appropriate time in a rhythmic cycle. Without this regularity there will only drought and hunger, capacity to create or destroy a person. Even the tip of a grass will not grow, even the great ocean can be dried, even the god will have to go without getting worship or offering, one can not gift or do penance. In verse-1 he praises the rains from sky, as the giver of food.
வானின் றுலகம் வழங்கி வருதலால் தானமிழ்தம் என்றுணரற் பாற்று. — 2.1 In the second he points out that the rains is the creator of food and itself becomes the food. This is an Upaniṣadic passage which says apo vā annam water is Annam — Taittriya Upaniṣad. துப்பார்க்குத் துப்பாய துப்பாக்கித் துப்பார்க்குத் துப்பாய தூஉம் மழை. — 2.2 The rain is a creator of food and itself becomes food for others. (It is water that turns into food) விண்ணின்று பொய்ப்பின் விரிநீர் வியனுலகத் துண்ணின் றுடற்றும் பசி. — 2.3 If rain fails to pour from sky, there will be only drought and hunger, when the rhythm of monsoon fails there will be only hunger. ஏரின் உழாஅர் உழவர் புயலென்னும் வாரி வளங்குன்றிக் கால். — 2.4 If rain fails to fertilise the earth, the farmers will not be able to plough the land (food production will cease). கெடுப்பதூஉம் கெட்டார்க்குச் சார்வாய்மற் றாங்கே எடுப்பதூஉம் எல்லாம் மழை. — 2.5 The rains may make a man or destroy him by arriving at the proper time) or failing him at the expected times. விசும்பிற் றுளிவீழின் அல்லால்மற் றாங்கே பசும்புற் றலைகாண் பரிது. — 2.6 If the rain does not fall at the appropriate time, even a small grass can not sprout. (The message is that one can not gain even a small achievement without discipline) நெடுங்கடலும் தன்னீர்மை குன்றும் தடிந்தெழிலி தானல்கா தாகி விடின். — 2.7 Even a vast ocean can be dried up if the clouds do not suck the waters (rain) at an appropriate time. (If there is no proper attempt to do regular work at appropriate time, even a very great work may fail) The verses 8th, 9th and 10th are important from a different perspective so we may discuss them in detail. சிறப்பொடு பூசனை செல்லாது வானம் வறக்குமேல் வானோர்க்கும் ஈண்டு. — 2.8 If rain fails even gods in heaven will not receive special worship. Lazzarus: If the heavens dry up neither yearly festivals nor daily worship will be offered in the world to the celestials. G.U. Pope: If heaven grows dry with feast and offering never more will men on earth heavenly one dare. (Pope, Clearly avoids the phrase “worship of gods” because it will admit worship of Hindu gods.) VRR: If the rains were to fail there would be no more offerings and festivals to Gods. Bala: If ever the sky should get dried, to those of heavenly sphere no oblation special or daily will be offered daily. (Bala also avoids the use of “worship of Gods” for pūcanai,and seems to be influenced by Pope. Any pūcanai is not oblation but worship) Vāṉmīki: Daily service and special festival to the divine beings will not take place here on earth if drought sets in.This Kuṟaḷ deserves to be viewed from another angle Vaḷḷuvar here specifically mentions vāṉoṟkku ciṟappu சிறப்புபூசனை வானோர்க்கும் evidently what Vaḷḷuvar says is the worship of Hindu gods and also festivals — ciṟappu — viśeṣa pūja and pūcaṉai — pūja to Hindu gods. Pope said in his introduction that no mention of any temple worship offering to Gods for Vaḷḷuvar did not have any faith in Hindu temples and listened to Christian faith and wrote only Christian teachings as Kuṟaḷ. (P 2-3) This Kuṟaḷ will give a direct lie to Pope's Christian colour. Pope's myth is directly exposed by this reference to ciṟappu pūcaṉai this is further confirmed by the next Kuṟaḷ in which Vaḷḷuvar refers to tapas and dānas. தானம் தவம்இரண்டும் தங்கா வியனுலகம் வானம் வழங்கா தெனின். — 2.9 This Kuṟaḷ says that, if there is no rain, neither dānams nor tavam & (tapas) penance or gifts will support the doer in heaven.According to Hindu traditions, making religious gifts and penance are the path way to redemption (mokṣa) one won't be able either to make ritual gifts or religious penances if there is no rains and will not achieve redemption. Lazzarus: If rain fails not penance and alms deed will not dwell within the spacious world. (Lazzarus is here as close as possible to the original.) G.U. Pope: Heaven gets watery and ceases to dispense through the wide world gifts and deeds of penance. (Here Pope translates the word tavam as penance. According to Hindu thought tapas is observing a strict code of life to achieve something greater, not for expiation. tapas is something foreign to Christian concepts but pope tries to equate it to the sinners) VRR: If the rains were to fail, there would be neither alms nor penance in this wide earth. (penance is a religious vow and alms is a religious act as per Hindu thought. It is evident Vaḷḷuvar is speaking about religious faith which Pope is trying to suppress.) Bala: Neither the deeds of charity nor penance will bide at all within this widest world should heavenly clouds withhold rainfalls. Vāṉmīki: Ascetic practices and altruistic practices both would erase in this world if the sky would not bestow its shower.
According to Hindu thought dāna and tapas are the highest stage in the path of reaching heaven. This is achieving jñāna and kalvi — knowledge and learning. According to a verse attributed to Avvaiyār: ஞானமும் கல்வியும் நயத்தல் அரிது ஞானமும் கல்வியும் நயந்த காலையும் தானமும் தவமும் தான் செயல் அரிது தானமும் தவமும் தான் செய்வர் ஆகில் வானவர் நாடு வழிதிறந்திடுமே. Hindu system lays great emphasis on giving away what one has legally owned and tapas is an extraordinary discipline. These are ideals. These are mentioned here not to make the rains fall but to inculcate the spirit of highest ideals among the learners. So the Parimēlaḻakar says: தானமாவது அற நெறியால் வந்த பொருள்களை தக்காருக்கு உவகையோடு கொடுத்தல். தவமாவது மனம் பொறிவழி போகாது நிற்றல் பொருட்டு விரதங்களால் சுருக்கல் பெரும்பான்மை பற்றி தானம் இல்லறத்தின் மேலும், தவம் துறவறத்தின் மேலும் நின்றன. Pope's translation is off the mark. The following last Kuṟaḷ makes things clear. நீரின் றமையா துலகெனில் யார்யார்க்கும் வானின் றமையா தொழுக்கு. — 2.10 By using the word ஒழுக்கு rhythm or discipline, Vaḷḷuvar points out this chapter is mainly intended to impress upon the student one can obtain great things by following oḻukkam an orderly discipline this chapter is connected with discipline beginning from Bhikṣa — alms for food a way of Brahmacāri life.
We have seen that the first word vāṉ, which has given the title, vāṉ ciṟappu is translated as rain. This is not incorrect. However there is an alternative meaning also for consideration vāṉ also means space — ākāśa and also Āditya — the Sun. The Sun is called tejas the effulgence. It is the Sun's race that suck water from the ocean and crowds into clouds and makes the clouds to pour. The Upaniṣad says Āditya makes the rain fall, here vāṉ can also be taken as Sun without whom the world can not survive. The Taittriya Upaniṣad says the waters are Annam (food) effulgence. So apaḥ. They produce food and they themselves are food for others. appo vānnam jyotir annādam, apsu jyotir pratiṣṭhitam jyotiṣ āpaḥ pratiṣtithaḥ, tadetad annam anne pratiṣṭhitam This Upaniṣadic passage is significant in two ways. First waters appear in space as integral part of Sun's rays in the form of clouds second the clouds rain to produce and by that it becomes food for others. Thus water that produces food becomes food for others. So the mystic Kuṟaḷ tuppārkku tuppāya tuppākki tuppārkku tuppāya tuvum maḻai is a direct translation of the same Upaniṣad. Take this Kuṟaḷ from the second chapter of Aṟattuppāl which reads pūja Vaḷḷuvar speaks “Pūja ”சிறப்பொடு பூசனை செல்லாது வானம் வறக்குமேல் வானோர்க்கும் ஈண்டு. — 2.8 The meaning is clear enough if the sky fails to rains, due to drought, the festivals and worship to even Gods won't take place. The import is clear enough. Failure of rains will result in no religious festivals or pūja to Gods will take place. It means that Vaḷḷuvar was not anti religious, If he were so, he would [not?] have written this Kuṟaḷ which is “reference to religious customs”. To indicate the festival and worship, he used two words one “ciṟappu” — special festival and pūcaṉai — daily rituals. The work pūcaṉai, itself, Vaḷḷuvar is speaking about Hindu form of worship (Pūja) and not anything else. This gives a direct lie to G.U.Pope's “imaginary contribution” — that Vaḷḷuvar was a Christian and he wrote Christian concepts.
Parimēlaḻakar rightly points out that Hindu worship consists of Nitya and Naimittika worship called Pūja. nitya pūja is daily worship and namittika is on specific occasions. This is generally called a festival. It also includes a worship called for specific prayers of devotees called kāmya. Both naimittika pūja and kāmya pūja fall under special worship, so Vaḷḷuvar uses the special worship first, followed by daily prescribed worship, generally called Pūja. These are more generally called nitya pūja. naimittika pūja and kāmya pūja, Vaḷḷuvar mentioning these words ciṟappoṭu pūcaṉai, has pointedly shows his work is a Hindu work.
There is also another subtle suggestion. The daily pūja also include a special worship called nityotsava, daily festival also known śrībali. Besides the offering to the main deity, there are several secondary deities in everyday worship called nityotsava and also special worship to all other Gods. In order to indicate that worship was not only to main god but also other gods, Vaḷḷuvar uses the work vāṉoṟkkum in plural, that pūja consist of worship of other deities. It is an irrefutable reference to Hindu faiths.
The third chapter bears the title nīttār perumai, the greatness of Ascetics. It seems to me that it could be oḻukkam i.e., ācāra, those who follow disciplined observances, could be a better title. While dealing with Dharma, the Dharma Śāstra's deal with ācāra. Śrī Viṣṇu Sahasranāmam says ācāra — disciplined observance is the base of Dharma and the Lord of Dharma is Viṣṇu. The chapter should have been oḻukkattu nīttār — with the emphasis on oḻukkam, means, disciplined observance of prescribed conduct, called ācāra. It is not asecticism it stands for one who is given to discipline.
The context as it occurs, in teaching students and should apply to the teacher - who is an ācārayan whom the student should attend. Parimēlaḻakar commenting on this Kuṟaḷ, has given an important elucidation. It is generally translated as nittār perumai i.e., the greatness of those who have renounced the world but the emphasis is not on renunciation but oḻukkatu nīttār who are given to discipline. They confirm to discipline requires relinquishment of pleasures at places. It would amount to those who conform scrupulously to prescribed conduct, relinquishing any other attraction. தமக்கு உரிய ஒழுக்கத்தின்கண்ணே நின்று துறந்தாரவது பெருமை விழுமிய பெருமைகள் பலவற்றுள்ளும் இதுவே விழுமியது என்று நூல்களது துணிவு என்று உரைத்தார். The treatises approve the conduct of one, who follows the code of conduct prescribed for each Varṇa and each stage of life, as the desired one, by controlling oneself from other pleasures and declares it as the best; It means sticking to ones own code as the most desirable according to Śāstras.
Parimēlaḻakar has given the education. The Dharma will increase by following their own prescribed conduct, suited to their own caste and own stage in life (āśrama, brahmacarya, etc.,). By the increase of Dharma, the sins will disappear and ignorance will be removed. Removal of ignorance will result in nitya anitya viveka — This means ailing faculty will disappear and an aversion towards enjoyment of fruits of birth and suffering will appear. This will stimulate aspiration for liberation (mokṣa). This will eliminate towards worthless acts that cause the suffering of birth and action towards achievement of yoga, that will lead to liberation. This will lead to true knowledge that will eliminate such external attachments like this is mine and intern attachment, I am this, etc, will be relinquished. This is what is called oḻukkattu nīttār says Parimēlaḻakar. This is counsel for both the teacher and the student. This is considered as the highest state for the teacher to teach the best and to the student for aspiration for which oḻukkam is essential. The Dharma Śāstras call this oḻukkam as ācāra. Both Manu and Yājñavalkya mentions in the process of teaching brahmacāri-vrata — Manu says. वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । एतच् चातुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् ॥ — (Manu.II.12) Commentary of Kulluka Bhatta — वेदो धर्मप्रमाणं स क्वचित् प्रत्यक्षः क्वचित् स्मृत्याऽनुमित इत्येवं तात्पर्यं न तु प्रमाणपरिगणने । अत एव श्रुतिस्मृत्युदितं धर्मं इत्यत्र द्वयमेवाऽभिहितवान् । सदाचारः शिष्टाचारः । स्वस्य चात्मनः प्रियमात्मतुष्टिः ।
श्रुतिः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । संयक्सङ्कल्पजः कामो धर्ममूलमिदं स्मृतं ॥ — (yājñavalkya.7 ) Commentary of Mitakshara —श्रुति: वेदः स्मृति धर्मशास्त्रं तथा च मनुः श्रुतिस्तु वेदो विज्ञेयो धर्मशास्त्रं तु वै स्मृतिः इति । सदाचारः सतां शिष्टानामाचारोऽनुष्ठानम् स्वस्य चात्मनः प्रियं वैकल्पिके विषये यथा - गर्भाष्टमेऽष्टमे वाब्दे | इत्यादावात्मेच्छैव नियात्मिका । संयक्सङ्कल्पाज्जातः कामः शास्त्रविरुद्धो यथा मयाभोजनव्यतिरेकेणोदकं न पातव्यम् इति । एते धर्मस्य मूलं प्रमाणं । एतेषां विरोधे पूर्वपूर्वस्य बलीयकं ॥ Yājñavalkya, repeats the same words in the same context. We have seen that the first chapter of Aṟattuppāl of Kuṟaḷ deals with teaching phonetics — śikṣa and the adoration of the feet of teacher. The second chapter deals with food and greatness of rains in producing food, a chapter emphasized then in sequence. Similarly the decorum is also treated in Dharma Śāstras and the Kuṟaḷ also deals with the oḻukkam/ācāra, in the same sequence and stage.The translator of this Kuṟaḷ has taken it to refer to renunciation and greatness of sanyāsis/tuṟavaṟam pūṇṭār. The sanyasis or tuṟavaṟam is a separate stage (āśrama), which is dealt within Kuṟaḷ separately, after gṛhasta, (illaṟam), vānaprasta calledtavam and tuṟavu/sanyāsa. Vaḷḷuvar has clearly distinguished between nīttār and tuṟavu. The title of the third chapter should be oḻukkattu nīttār perumai instead of nīttār perumai.
Further one has to observe certain conduct (nīttār) in tuṟavu (sanyāsa) one has to leave out even these oḻukkam. The two are different. So, this chapter is dealing with oḻukkam of student and teacher. All the translations by scholars dealing with the Kuṟaḷs in this chapter titled as sanyāsa, needs corrections. So, when Vaḷḷuvar writes in the first verse of this nīttār perumai, that stands for final conclusion of the Śāstra.Maṇakkuṭavar, another commentator of this Kuṟaḷ says, renders the meaning of this Kuṟaḷ appropriately — 1. ஒழுக்கத்து நீத்தார் பெருமை விழுப்பத்து வேண்டும் பனுவல் துணிவு. — 3.13.1. ஒழுக்கத்தின் பொருட்டு மற்ற எல்லாவற்றையும் துறத்தல் Meaning, relinquish all other things for the sake of prescribed discipline. துறந்தார் பெருமை துணைக்கூறின், வையத் திறந்தாரை எண்ணிக்கொண் டற்று. — 3.2 In this context, the commentator Paruthyar says, the greatness of those who cast away kāma, krodha, lobha, moha, mada, mātsarya are so great, it is impossible to measure and any attempt to measure would be like counting the number of dead in this world. இருமை வகைதெரிந் தீண்டறம் பூண்டார் பெருமை பிறங்கிற் றுலகு. — 3.3 The greatness of those who realizing the effects of both birth and death discard the path of desire, stands in great height in this world and chose the path of Dharma. Parimēlaḻakar says these three Kuṟaḷs of chapter speak about the greatness of Sanyāsins. This requires change. The commentator Paruthyar seems to be closer with an alternative interpretation. He takes இருமை — the turn as Merit (puṇya) and Sin (pāpa). He translates one who takes to the path of Dharma abandoning the path of merit and sin; shine great in the world.
உரனென்னுந் தோட்டியான் ஓரைந்துங் காப்பான் வரனென்னும் வைப்பிற்கோர் வித்து. — 3.4 The elephant rider protects five villages with his firm look that provides the seed cause for greatness. In this Kuṟaḷ the human is likened to an elephant rider with a hook, the five senses are likened to the privileges. If the rider rides in his elephant controls his senses, it is like protecting the five villages. He controls the elephant from grazing but controlling it he provides for the villages to grow in the field. It means by controlling, he facilitates growth of wealth. ஐந்தவித்தா னாற்றல் அகல்விசும்பு ளார்கோமான் இந்திரனே சாலுங் கரி. — 3.5 The one who controlled his five senses, is like Indra, who rules the expansive heaven: In this verse, it may be noted that Vaḷḷuvar mentions Indra — the Lord of heaven who resembles one who has controlled the senses. செயற்கரிய செய்வார் பெரியர் சிறியர் செயற்கரிய செய்கலா தார். — 3.6 The English version of “Vanmikinathan” in Thiruppanandal edition, is quite close — as he translates it as “the great are those who achieve the impossible, the petty are those who cannot.” This Kuṟaḷ is certainly to inspire the young students to achieve the great.Maṇakkuṭavar comments on this Kuṟaḷ says, only those are great who does the impossible and not others. The next Kuṟaḷ of this chapter has been commented by me in the introduction itself. சுவைஒளி யூறோசை நாற்றமென் றைந்தின் வகைதெரிவான் கட்டே யுலகு. — 3.7 I have shown earlier that this is an exact translation of a verse in Manu's Dharma Śāstra. श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा च यो नरः । न हृष्यति म्लायति स विज्ञेयः जितेन्द्रियः ॥ This Kuṟaḷ points out if one who having tastes, sees, touches, listens and smells the actions of five senses the world is his. Incidentally the Manu's verse gives the clue for a better translation of the Kuṟaḷ. The phrase “வகை தெளிவான் கட்டே உலகு” would stand for स विज्ञेयः जितेन्द्रियः He is known as who has conquered his senses. Parimēlaḻakar gives an elaborate notes on this Kuṟaḷ, saying this refers to the 25 tattvas, (puruṣa, man ?, ahaṅkāra, manam?, and mūla prakṛti, making a 5 tanmātras, 5 bhūtās, 5 jñānendriyās, 5 karmendriyās) and the above 25 tattvas constitute as per Sāṅkhya school. Thus this Kuṟaḷ relates to realization of the constituents of the world. It is interesting to see Parimēlaḻakar refers here to Sāṅkhya school of philosophy. The next two Kuṟaḷs — (niṟai moḻimāntar and guṇam ennum kuṉṟeṟi )is clubbed together as reflecting one concept namely the words of highly learned men will come as eternal statement revealed through their effect in the world, while the second one, shows that if the men of virtue are provided to anger, the same cannot be borne even for a second.
நிறைமொழி மாந்தர் பெருமை நிலத்து மறைமொழி காட்டி விடும். — 3.8 The greatness of highly learned men will be seen from the effect of their words, like the Upaniṣadic teachings. The learned men's uttering's will be evident from their eternal value.Parimēlaḻakar states that the sayings of fully learned men will appear as mantra (ādeśa) and upadeśa (அவரிட்ட ஆணையாக மந்திரமாக உலகு காட்டும்). Evidently Parimēlaḻakar here recalls, the first teaching Śikṣāvalli, Tattiriya Upanaiṣad which says this is the adeśa and this is upadeśa.
அவர் ஆணையாக சொன்ன மந்திரங்களே கண்கூடாக காட்டும்.This suggestion of Parimēlaḻakar shows this chapter deals with Ācārya's teachings to the student (ācārya antevasinam, anuśāsti)Similarly if men who are embodiment of virtue — in other words who are at the peak of good qualities, gets angry, it would be unbearable even for a second. குணமென்னுங் குன்றேறி நின்றார் வெகுளி கணமேயுங் காத்தல் அரிது. — 3.9 The next Kuṟaḷ likens the virtuous quality and one who possess all these good qualities is like a person on the top of the hill. It is impossible to ward off the anger of such virtuous men even if it is a momentary one. (Because they will not get angry.)
Antaṇar Let us see the verse on Antaṇar. அந்தணர் என்போர் அறவோர்மற் றெவ்வுயிர்க்குஞ் செந்தண்மை பூண்டொழுக லான். — 3.10 1. Lazzarus: They are truly called “Antaṇar” because in their conduct towards all creatures they are clothed in kindness. 2. G.U. Pope: Towards all that breathe, with seemly consciousness adorned they live, and this to virtue's sons, the name of “Anthaṇar” or men give. 3. VRR: They are the “Brhāmaṇas” who are righteous and love all creatures. 4. SRK: தன்னலம் கருதாது ஏனைய உயிர்கள் அனைத்திற்கும், நல்லருளோடு நலம் செய்வதால், அந்தணராக திகழும் நீத்தாரை அறச்செல்வர் என்போம். 5. Bala: The “Antaṇar” are men of virtue and of righteous way they do always move with every life loving grace. 6. Vāṉmika: The compassionate are the ascetics, since they alone behave with compassion to each and every creature. (He avoids the word “Antaṇar”, which is not warranted) Manu:Brahma created professions of Brāhmaṇa, Kṣatriyas, Vaiśyas and Śūdras. अध्यापनं अध्ययनं यजनं याजनं तथा । दानं प्रतिग्रहं चैव ब्राह्मणानां अकल्पयत् ॥ — (1.88) प्रजानां रक्षणम् चैव दानं इज्य अध्ययनं एव च । वणिक पथं कुसीद वैश्यस्य कृषिमेव च ॥ — (1.89) एकं एव तु शूद्रस्य पशुः कर्म समादिशत् । एषां एव वर्णानां शुश्रूषां अननुरूपया ॥ — (91) Everything above should be pure for Brāhmaṇas. So all Dharmas were entrusted with Brāhmaṇa as he was created first. He should protect all people with Dharma. “Antaṇar” is translated as “virtuous” (Lazzarus) son's (Pope) nīttār (SRK) Brāhmaṇas (VRR) Parimelalagar says ascetics (துறவற்த்தில் நின்றார்) other commentators follow him, the simple meaning would be aṟavōr (those who uphold Dharma) all the Saṅgam literature the affairs. The early 8th cent inscription says that Brāhmins should study at least one Dharma Śāstra and to be appointed as Judges, should have passed an examination inDharma Śāstras.
Since the Silappadikāram calls them “Arakallatu antanar ?” — Judicious officers Naccinārkiniyar, the commentator calls them “antaṇar enpōraṟavor” i.e., antaṇar as those who enquire into “the end of Knowledge.” As this is class that treats all lives as equals and grace, a requirement for enquiry (செந்தன்மை பூண்டு ஒழுகலால்) obviously refers to Brāhmins which has been used by VRR is correct.
This makes the whole aspect of why Brāhmins were held in high esteem in society and not by birth. So Krishna says, I created the four Varṇās, based on their qualities and profession (and not by birth). This esteem for Brāhmaṇās was severely attacked by Christian missionaries, who wanted to wean away the population for their sectarian religious conversions in the last 300 years. But Vaḷḷuvar held Brāhmins with highest respect as revealed by this Kuṟaḷ. (Please see the Lord Buddha's teachings in the work Dhammapada in which Buddha's concept of Brāhmins and reverence, which is reproduced in succeding pages it should be remembered that Buddhism was based on three fundamental principles: 1. Lord Buddha 2. Dhamma 3. Saṅga According to Buddha, veneration of Brahmins is a part of Dhammapada.
4.1.4. DHARMADEŚA அறன்வலியுருத்தல் EMPHASIZING THE ROLE OF DHARMA The fourth chapter of Pāyiraviyal of Aṟattuppāl is titled “Emphasizing the role of Dharma”. As all the couplets emphasize Dharma, the title is quite appropriate. This is the fourth chapter in the Pāyiraviyal of Aṟattuppāl, which is followed by Illaraiyal — that is Gṛhasta Dharma. We have seen the Pāyiraviyal of Aṟattuppāl deals actually with Brahmacharya Dharma and this fourth chapter in it is thus the end of Brahmacāri stage emphasizing Dharma. This is very significant.
Aśoka Maurya, the great emperor, ordered his officers and appointed teachers to spread the message of his subject. He appointed, special officers to look after this aspect in rural area, who were known as Dharmamahāmātras. He was particular that this dharma should be taught by teachers to his students (Antevasis). What are these Dharma Guṇas he ordered his officers elephant, horse riders, cavaliers, yogācāryās and brāhmaṇas that all students should be made to learn and follow what was the ancient customs.
एवं निबोधयत अन्तेवासिनः यादृशी पौराणी प्रकृतिः माता पितृषु सुश्रुषितव्यं एवं एष गुरुषु सुश्रुषितव्यं प्राणेषु दयितव्यं सत्यं वक्तव्यं इमे धर्मगुणाः प्रवर्तितव्याः । Adoration of mother and father, and similarly adoration of guru, love living beings and speak the truth, are the Dharma Guṇas. He ordered the teachers to spread this Dharma. Similarly all the acquaintances of Ācāryas, were to be taught and they should also spread this message among students. Thus we find the importance of teaching the students Dharma was recognized by Aśoka. In another record, he refers to एषा हि विधिः या इयं धर्मेण पालनं धर्मेण विधानं धर्मेण सुखता धर्मेण गुप्ति Dharma should be enforced. Dharma should be administered, obtain happiness through Dharma and protection through Dharma (edict). It is the emphasis on Dharma which is spoken of by Vaḷḷuvar as aṟaṉ valiyurattal. Learning is acquisition of knowledge while dharmācaraṇa is practicing conduct. In the Erragudi record Aśoka says these conducts are most ancient customs Paurāṇi, Prakṛti evidently pre-Buddhist. We find one of the early Upaniṣad, Taittrya Upaniṣad begins with the chapter on counseling students who have completed their study and are ready to return to their home for married life. The student tells the teachers “Ācārya I have completed my studies and am leaving for home — tell me what I should do? The Ācārya blesses him and says, ‘tell the truth, observe Dharma — Do not abandon your studies and teaching others. You should never swerve from truth and Dharma. You must also improve your wealth. Adore your Ācārya — Don't slip away from righteous life. Do only admirable works and not others. Whenever you have doubts about any action on our profession, you observe the Brāhmaṇas who live there either as official or not, see how they behave in that situation and you follow them. This is my counseling. This is my order.’ ”This passage in the Taittariya Upaniṣad which started teaching Varṇa, earning that started with akṣarābhyasa ended with the teaching of Dharma by the Ācārya.Similarly, Vaḷḷuvar who began his teaching with Akāra ends in the fourth chapter by teaching of Dharma which ends his Brahmacharya stage. Thus the 4th chapter on Aṟaṉvaliyuruttal follows both the teaching & conclusions in the foot steps of Taittriya Upaniṣad. Introducing his chapter Parimēlaḻakar, cites a line from puram poem — சிறப்புடை மரபில் பொருளும் இன்பமும் அறத்து வழி படும், தோற்றம் போல.(artha and kāma), follow Dharma. Thus the ancient Tamil society held these in the same order as mentioned in the purusharthas, dharma, artha, kāma and mokṣa. சிறப்பீனும் செல்வமும் ஈனும் அறத்தினூஉங் காக்கம் எவனோ உயிர்க்கு. — 4.1 Righteousness will give greatness, and wealth if you follow Dharma. Thus the emphasis is laid on Dharma. அறத்தினூஉங் காக்கமும் இல்லை அதனை மறத்தலின் ஊங்கில்லை கேடு. — 4.2 There is nothing higher than following dharma and nothing degrading than forgetting it. ஒல்லும் வகையான் அறவினை ஓவாதே செல்லும்வா யெல்லாஞ் செயல். — 4.3 Keep doing dharmic works to the best of your ability, both in words and deeds. மனத்துக்கண் மாசில னாதல் அனைத்தறன் ஆகுல நீர பிற. — 4.4 What is aṟam? Keeping one's mind free from impurity. Other external shows are not Dharma. அழுக்கா றவாவெகுளி இன்னாச்சொல் நான்கும் இழுக்கா இயன்ற தறம். — 4.5 Leading a life without envy, craving, anger, despicable words, are the four that must be cultivated and that is aṟam. அன்றறிவாம் என்னா தறஞ்செய்க மற்றது பொன்றுங்கால் பொன்றாத் துணை. — 4.6 Dharma without thinking that you will do it at the time of your death, but do it all the time, that would be your companion in death. அறத்தா றிதுவென வேண்டா சிவிகை பொறுத்தானோ டூர்ந்தா னிடை. — 4.7 One should not think that his action is Dharma — It is there in a man who carried a palanquin, but also in the man who rides on it. வீழ்நாள் படாஅமை நன்றாற்றின் அஃதொருவன் வாழ்நாள் வழியடைக்குங் கல். — 4.8 If one keeps performing good things without wasting a day, it would help to close the path to rebirth (that means he would achieve ultimate liberation). It requires some help to understand this Kuṟaḷ vīḻnāḷ — wasted day vīḻnāḷ — live with bad effects. vāḻnāḷ is said to refer to five sufferings they are called aviccai ? (avidyā/ignorance), ahaṁkāra (ego), avā (craving), viruppu (likes) and veruppu (dislikes) giving these five impurities, Parimēlaḻakar says these five are pañcakleśa, by the Sanskrit scholars — vaṭanūlār. This shows that Parimēlaḻakar has studied Sanskrit and in writing his commentary had resorted to comparative study. This trend is completely absent in modern times. The Tamil only teaches abuse others than try comparative study. The previous Kuṟaḷ warns such one sided half baked interpreter and obviously they have not learned Kuṟaḷ properly. அறத்தான் வருவதே இன்பமற் றெல்லாம் புறத்த புகழும் இல. — 4.9 The joy of life comes only from Dharma while all others are not even from external frame. செயற்பால தோரும் அறனே ஒருவருக்கு உயற்பால் தோரும் பழி. — 4.10 The only think one need to do is Dharma, any other thing will bring only disgrace. It may be seen all the ten verses only stress the Dharmic action and nothing more. This is an emphasis on teaching dharma to a student — Brahmacāri, and as seen from Aśoka's Dharma.After the Dharmopadeśa, we move on the second part of the book, called Illaṟa-Iyal/Gṛhasta Dharma. All Dharma Śāstras follow this sequence and Vaḷḷuvar's writing also follows the same pattern. It confirms our view that the first four chapters of Aṟattuppāl — deal with the Brahmacāri stage. Aśoka calls it the most ancient tradition Paurāṇi-Prakṛti. So what Vaḷḷuvar wrote was then a prevalent tradition.
இல்லறவியல்Ilvāḻkai — Gṛhasta Dharma consists of 1. Married life, 2. The joy of partnership, 3. Begetting children, 4. Affection, 5. Welcoming guests, 6. Sweetness in speech, 7. Cultivation of gratefulness, 8. Impartiality, 9. Modesty, 10. Observance of regularity, 11. Resist from going to other man's wife, 12. Forbearance, 13. Avoid envy, 14. Hatred, 15. No backbiting, 16. Don't talk Senseless things 18. Fear of evil deeds 19. Help without expecting. Tiruvaḷḷuvar in his Tirukkuṟaḷ chapter (3) on disciplines exact translation of this verse into Tamil श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा च यो नरः । न हृष्यति म्लायति सा विज्ञेयः जितेन्द्रियः ॥ சுவைஒளி யூறோசை நாற்றமென் றைந்தின் வகைதெரிவான் கட்டே யுலகு. — 3.7 cuvai is taste — oḷi is light — ūru is touch — ōcai is sound and nāṟṟam is fragrant smell. These are the great attractions that would divert student's attention. It may be seen the Dharma Śāstra verse is exactly rendered in to Tamil by Vaḷḷuvar. In both instances the verse occur same context. There could be no doubt Vaḷḷuvar derives his work from the same Dharma Śāstra. Another example I can cite in Poruḷ Adhikāram. Having seen some exact translations we may now examine the layout of the text. In the gṛhasta dharma dealt with by Vaḷḷuvar the first three are 1. Householder the supporting the three aśramites, Brahmacāri, Vānaprasta and Sanyāsa; 2. Deals with Tarpaṇa offering to Deva, Ṛṣi, and Pitṛs. 3. Offering of Yajñas to five namely, Deva, Ṛṣi, Pitṛ, Athiti, and Bhūta in sucession. It will be shown below the sequence of 1. Support of three Āśramas, 2. Tarpaṇa, 3. Pañca Yajñas are found in the Dharma Śāstras in the same order. The Kuṟaḷ on — இல்வாழ்க்கைஇல்வாழ்வான் என்பான் இயல்புடைய மூவர்க்கும் நல்லாற்றின் நின்ற துணை. — 5.1 The gṛhasta (family man) is house-holder the firm supports in the journey of life of student the Vānaprasta and the Sanyāsin (ascetic) who constitute the three (other āśramites) says Vaḷḷuvar. Parimēlaḻakar has pointed out they are Brahmacāri, Vānaprasta and Sanyāsin. who observe vow and pursue their determined life. They are supported by food, and other requirements. This is a clear evidence of Vaḷḷuvar supporting the three aśramas which derive support from gṛhasta. This is clearly after dharmasūtra. Manu's exposition of this concept is important. He says, the rain comes down from Āditya, The Sun from rain creates food and all living beings. And as all living beings live through Vāyu, so also all the Āśramas flourish by the support of gṛhasta dharma. Because all the other three dharmas live through the food of knowledge (Jñāna) and they are maintained by the householder, his āśrama is superior to all others. Therefore he must be adored by one who wishes to attain heaven. आदित्यात् जायते वृष्टिः वृष्टेः अन्नं ततः प्रजाः यथा वायुः समाश्रित्य वर्तन्ते सर्वे जन्तवः तथा गृहस्थं आश्रित्य वर्तन्ते सर्व आश्रमः । यस्मात् त्रयोऽस्मान् आश्रमिणो ज्ञानेन अन्नेव चान्वहं गृहस्थेनैव धार्यन्ते तस्मात् ज्येष्ठाश्रमो गृहं स सन्ध्यर्चः नित्यम् स्वर्गं अक्षयकाम्यत । (III. 76) Here it is important to draw attention to Kural which begins the second adhikāra of the text. வான் இன்று உலகம்பெய்து வருதலால் says that as rains pour from outer space it becomes food. It is also derived from Sun (III. 76). Manu says that rain comes from Āditya the Sun, but Vaḷḷuvar says it comes form the Vāṉ (sky). It is followed by the happiness of a wife as a partner in life. In the chapter on householder the family man is expected to support, neglected, helpless diseased, and the dead with none to dispose off. It is almost expected as a communal responsibility to look after the abandoned and aged. There is a chapter on begetting progeny (putra prāpti) which is again in to Dharma Śāstra. The marriage is described as prajāpatyā begetting sons which was viewed to ensure, attainment of heaven. The other chapters on gṛhasta dharma, deal with the need to cultivate good habits and abstain from evil deeds. Most of these habits are as listed in the Dharma Śāstras. The last ten chapters prescribe the pure and excluded life of tapasvins, their qualities and their life style. This part also seems to be the same for vānaprasta stage, except the later could take his wife to the forest with him. The first volume on Dharma — Aṟattuppāl is dedicated to the life style of a person as an individual. The second volume on Artha — Poruṭppāl, is dedicated to the individual as a part of the society. It is titled Poruṭppāl, poruḷ standing for artha and so it has overlapping with Artha Śāstra. It seems this book could also be considered in three parts. At the beginning we have Rājanīti the royal rights and privileges. It is clearly a text book of Hindu monarch, as the head of the state. This part is found as part of some Dharma Śāstra, of Manu's text, Yājñavalkya and others. It emphasizes the King's role in protecting his country from external aggression and internal security. The essential components of Royal administrative machinery and the functioning of the state. Where the king had no powers to enact law, he was to maintain the rusting age old laws with its regional variations. One of the important functions was to maintain law and order and so was the final authority on matters of punishments, called daṇḍa nīti. The Dharma Śāstras defines various characteristics of crimes and also the kings moderate punishments. In all these matters, Vaḷḷuvar follows the looks of Manu, and Yājñavalkya and there could be no doubt that Vaḷḷuvar was a follower of the age old legal system of the Hindus. The third book of Tirukkuṟaḷ is Kāmattuppāl on conjugal life. It deals in a dignified manner man-woman relationship.In that it is more on customs and manners and mostly in dialogue form. It deals more prominently with dramatic conventions than any kind of indulgence.It is broadly — 1. தலைவன் கூற்று (Hero's dialogue) 2. தலைவி கூற்று (Heroine's dialogue) 3. தோழி கூற்று (dialogue of playmate) So far as Pre-marital love is concerned one of the approved form of relationship, called Gandharva in the Vedic tradition. It is brought under kaḷavu in Tamiḻ defining the agreement of men and woman in secret meetings, sending messages etc., This form is approved by the Vedic tradition, subject to the condition that it is legalized as it is known, through approved rites the second form of marriage dealt with by Tirukkuṟaḷ, is legal marriage, as per Vedic rites, called Kaṟpu — Kaṟpu is a Prakṛt form of Kalpita prescribed in Dharma Śāstra. The next verse in the chapter is: துறந்தார்க்கும் துவ்வா தவர்க்கும் இறந்தார்க்கும் இல்வாழ்வான் என்பான் துணை. — 5.2 Here another group of three people are described (துறந்தார்). If we take the three mentioned here, tuṟantār represents Ṛṣis. iṟantār represents dead people, tuvvātār obviously the devas. This would show, this Kuṟaḷ speaks of tarpaṇa — liberation through water, the Deva, Ṟṣi and Pitṛ. According to the Dharma Śāstras, every house holder must perorm this tarpaṇa, which consists of offering water accompanied by this three groups Deva, Ṟṣi and Pitṛ. The offering of tarpaṇa is meant to please these groups. This tarpaṇa should be followed by pañca-mahāyajñas, the five great sacrifices which consists of offering of food. Cooked rice rolled into a small ball and offered to the group. 1. Vasus, Rudras, Āditya and other Devas. 2. The ṛṣis are Atri, Bhṛgu, Kutsa, Vasiṣṭha, Gautama, Kāśyapa and Aṅgīrasa and 3. The pitṛ mentioned are Soma, Pitṛmān, Agni, Yama, Aṅgirasvan and Kavyavāhana. Each of these three form a group to whom we do tarpaṇa. The same three are offered food daily symbolically are called Devas, Ṛṣis, Pitṛs, Athitis and Bhutayajña. A Vedic follower is expected to offer. tarpaṇa is offering water and yajña is offering foods. Among these five Devas and Pitṛs are offered bhalis (cooked balls of rice). Athiti should be fed with cooked meals. For the Ṛṣis, recitation of Vedas, Purāṇas, Itihāsas form the offering. The Dharma Śāstras speak of these tarpaṇa and pañca mahāyajñas, one after the other, mentioning that they must be performed daily. The Tirukkuṟaḷ referring to these two forms of daily offering in the second and third Kuṟaḷ beginning with Illara Iyal, and Tenpulattār had these offerings in his mind. This would show Vaḷḷuvar is householder, was no doubt listing these essential rituals of the Hindus so the view of modern scholars that Vaḷḷuvar did not refer to any Hindu rituals is not correct. The verse reads: தென்புலத்தார் தெய்வம் விருந்தொக்கல் தானென்றாங் கைம்புலத்தா றோம்பல் தலை. — 5.3 It means it is important to offer sacrifices to pitṛ, deivam (gods), athithi (guests), okkal (all living beings), like man and tān (one's own living) This is a very important aspect of Hindu system, that has come down from Pre-Buddhist periods. The very fact that Vaḷḷuvar emphasizes (ஓம்பல் தலை) the performance of these five sacrifices for the Gṛhasta is a pointer to the fact that Vaḷḷuvar was a follower of Hindu system. The pañca mahāyajñas are mentioned in all the Dharma Śāstras of Manu, Yājñavalkya, Gautama, Āpastamba, Bodhāyana and others. Manu Dharma gives the following as pañca yajñas — पञ्चक्लृप्ताः महायज्ञा गृहे गृहेमेधिनाम् । अध्यापनं ब्रह्मयज्ञं पितृयज्ञः तु तर्पणम् । होमो देवो बलिः होमो नृयज्ञो अतिथिपूजनं । पञ्चैतात् यो महायज्ञान् हापयति शक्तितः । स गृहेऽपि वसन् नित्यम् सन् दोषैः न लिप्यतेदेव पितृ अतिथि भृत्यानाम् पितृणां च आत्मनः च यः न निर्वपति पञ्चानां उच्छवसन् न जीवति । अहुतं हुतं चैव तथ प्रहुतं एव च ब्रह्मयज्ञं हुतं प्रासितं च पञ्च यज्ञान् प्रचक्षते । (Manu.3.67) It gives the concept of pañca yajñas its cause and effect. Sundaramurti. K who has written farily good introduction to his edition of Thirkkuṟaḷ in Thiruppantal edition, is fairly balanced and sincere writer with no prejudices. However his lack of Sanskrit does let him down at places. For example, while working a note on the Kuṟaḷ “இல் வாழ்வான் என்பான் இயல்புடய”, praises the pivotal role of a householder, says the three mentioned in the Kuṟaḷ he says, that all commentators taken the three as Brahmacāri, Vānaprasta and Sanyasi. Vaḷḷuvar has taken only the Tamiḻ tradition, by dividing householder and recluses (illaṟam and tuṟavaṟam) and also speaking about chastity and pre martial union in romantic life (kaṟpu and Kaḷavu), it is clear that the view of commentators is not acceptable.
Here Sundaramamurti, clearly opines that illaṟam, tuṟavaṟam, kaṟpu and kaḷavu are purely Tamiḻ tradition and so that all the commentators were wrong because they consider the three as Āśramas, like Brahmacāri, Vānaprastas and Sanyāsi āśrama is not acceptable.The Kuṟaḷ is however is clear, that it says the gṛhasta (ilvāḻvān) is the support of other three groups.
Sundaramurti, has not spelt out who are the other three groups, the commentators have specifically pointed out who are the other three groups.
The Dharma Śāstra which is followed by Tirukkuṟaḷ has also said that gṛhastas is the main support of other three āśramas. Tirukkuṟaḷ does deal with student's life, family life (gṛhasta), tapa life which is undertaking penance and the fourth is tuṟavu (Sanyāsa). (deva, ṛṣis, pitṛ tarpaṇa — Dharma Śāstra viśeṣa prakaramam V.1000)So when he is talking about the duties of house holder as a supporter of other three groups, it can only refer to Brahmacāri, Tapasvi and Sanyāsi and non else.Thus it is evident the whole of Tirukkuṟaḷ is an abridged form of Dharma Śāstra, but expressed in a most exalted and powerful manner. We may say that Vaḷḷuvar's Tirukkuṟaḷ is the one text that made the Northern Vedic life, the most common accepted and followed all over Tamiḻnadu, as it was easily accessible to all in their own language. Vaḷḷuvar was the unparalleled integrator of this country. 2000 years ago, but it is a pity that his role has not been properly focused.
Thus the major division as tuṟavu, leads to tavam and renunciation all follow the Dharma Śāstra texts. The four Brahmacāri, Gṛhasta, Vānaprasta and Sanyāsa are the Āśramas discussed by Tiruvaḷḷuvar that fully attest the structure of the text as a Hindu text.
4.3.2. SANYĀSA (Tuṟavu) Tapas is undertaking penance and is relinquishment under Tapas as relates to penance within worldly environment, it requires gradual relinquishment. It starts with compassion rejection of non-vegetarian dishes as it involves kindling of animals and undertake penance. It also requires eliminating undesirable conduct, non stealing, keep calm without getting angry, ahimsa, non-killing, realize impermance person realizes the impermenance of the world, naturally takes here to refrain from all acts of duality, which finally leads him on to the knowledge and without any kind of desires.
4.4.1. VIGHNAM ŪḺ (FATE) The Yājñavalkya Smṛti adds the end of dharma two chapters 1. Gaṇapati Kalpa and the second as the Navagraha (Nine planets) in both these case they are meant for protection from natural calamities over which man has no control. But they need to be purified through worship and expiation. So Vaḷḷuvar adds an additional chapter Ūḻiyal on fate.
