Coming to the first division of the book Parimēlaḻakar classifies it into two sections broadly Illaṟam or the Dharma pertaining to domestic life and Tuṟuavaṟam or the Dharma pertaining to renunciation of the world. There is another view that the whole book dealing with aram denotes the four āśramas of the Hindu view of life — brahmacarya, gṛhasta, vānaprasta and sanyāsa. The duties of the first two āśramas apparently constitute the first twenty-four chapters. While the next ten chapters (25-34) deal with the duties of the third āśrama, the following three chapters (35-37) are devoted to the sanyāsa (see. Sentamil, vol.I.p.245ff). The Kuṟaḷ says (I followed Pope's translation of the Kuṟaḷ): அகர முதல எழுத்தெல்லாம் ஆதி பகவன் முதற்றே உலகு. — 1.1. ‘A’, as its first of letters, every speech maintains; The “Primal Deity” is First through all the world's domains.”The Bhagavadgīta expresses similar ideas: I am the letter ‘A’ among the alphabets, the compound among the whole class of compounds; I am the Eternal Kāla and the Creator of the universe. अक्षराणामकारोऽस्मि द्वन्द्वः सामसिकस्य च । अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥ (X. 33) According to the Kuṟaḷ: ‘His feet, Who over the full blown flower hath past, who gain In bliss long time shall dwell above this earthly plain.’ மலர்மிசை ஏகினான் மாணடி சேர்ந்தார் நிலமிசை நீடுவாழ் வார். — 1.3 The Gīta says; Arjuna! The Lord lives in the heart of all creatures, making all of them move about machine-like by Māya: ईश्वरः सर्वभूतानां हृद्देशे अर्जुनः तिष्ठति । भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया ॥ — (XVI. 61) The Kuṟaḷ says: வானின் றுலகம் வழங்கி வருதலால் தானமிழ்தம் என்றுணரற் பாற்று. (2.1) ‘The world its course maintains through life that rain unfailing gives; Thus rain is known the true ambrosial food of all that lives.’ The Bhagavadgīta furnishes a parallel: Man depends for his existence on food, and the source of food stuffs is rain. अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभवः यज्ञाद्भवति पर्जनो यज्ञः कर्मसमुद्भवः — 3.14 The Kuṟaḷ says: உரனென்னுந் தோட்டியான் ஓரைந்துங் காப்பான் வரனென்னும் வைப்பிற்கோர் வித்து. — 3.4 ‘He, who with firmness' curb the five restrains, Is see for soil of yonder happy plains.’ The Gīta furnishes a parallel: Having restrained the five senses and brought them under control and having fixed one's mind on me, one attains the divine knowledge. तानि सर्वाणि संयम्य युक्त आसीत मत्परः वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता (II. 61) The Kuṟaḷ says: மனத்துக்கண் மாசிலன் ஆதல்: அனைத்தறன் ஆகுல நீர பிற. — 4.4 ‘Spotless be thou in mind! This only merits virtue's name; All else, mere prompt of idle sound, no real worth can claim. ’अभयं सत्व संशुद्धिर्ज्ञान योगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायः तप आर्जवम् ॥ — 16.1 The Gita has the following: Fearlessness, spotless purity, stability of knowledge and yoga, gift, peace of mind, sacrifice and learning constitute real tapas. यस्मात् त्रयोऽप्याश्रमिणो ज्ञानेनान्नेन चान्वहम् । ग्टहस्थेनैव धार्यन्ते तस्माज्ज्येष्ठाश्रामो गृही ॥ (III. 78) The Kuṟaḷ says: இல்வாழ்வான் என்பான் இயல்புடைய மூவர்க்கும் நல்லாற்றின் நின்ற துணை. — 5.1 ‘The men of household virtue, firm in way of good, sustain The other orders three that rule professed maintain.’ The Manavadharmaśāstra rules to this effect: As the members of the three āśramas are maintained by the householder every day by jñāna and food, the āśrama of the householder is said to be the best. यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः । यत्रैतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः ॥ — (III.56) According to the Kuṟaḷ: தென்புலத்தார் தெய்வம் விருந்தொக்கல் தானென்றாங் கைம்புலத்தா றோம்பல் தலை. — 5.3 ‘The manes, God, guests, kindred, self, in due degree, These five to cherish well is chiefest charity.’ In the Manu Smṛti, he who does not cherish the God, guest, servants, manes and self, is dead though he physically lives. देवतातिथिभूतानां पितॄणामात्मनश्च । न निर्वपति पञ्चानामुच्छवसन्न स जीवति ।। (III. 72) In the Kuṟaḷ: மனைத்தக்க மாண்புடைய ளாகித்தற் கொண்டான் வளத்தக்காள் வாழ்க்கைத் துணை. — 6.1 ‘As doth the house beseem, she shows her wifely dignity; As doth her husband's wealth befit, she spends: helpmeet is she.’ The Dharma Śāstra has the following idea: A wife should always be joyous, skilled in domestic duties, helpful and economic in expenditure. सदा प्रहृष्टया भोष्यं गृहकार्येषु दक्षया । सुसंस्कृतोपस्करया व्यये चामुक्तहस्तया ॥ — (V. 150) In the Kuṟaḷ, it is said: இல்லதென் இல்லவள் மாண்பானால் உள்ளதென் இல்லவள் மாணாக் கடை. — 6.3 ‘There is no lack within the house, where wife in worth excels; There is no luck within the house, where wife dishonoured dwells.’ Manu gives expression to similar sentiments: where women are honoured, there the Gods dwell: in the houses where they are not honoured, everything done becomes fruitless. यत्र नार्यस्तु पूज्येन्ते रमन्ते तत्र देवताः । यत्रैतास्तु न पूजयन्ते सर्वास्तत्राफलाः क्रियाः ॥ — (III. 56 ) The Kuṟaḷ says:‘Of what avail is watch and ward ? Honour's a woman's safest guard.’ சிறைகாக்கும் காப்பெவன் செய்யும்? மகளிர் நிறைகாக்கும் காப்பே தலை. — 6.7 अरक्षिता गृहे रुद्धाः पुरुषैरातकारिभिः । आत्मानमात्मना यास्तु रक्षेयुस्ताः सुरक्षिताः ॥ (IX. 12) Similar ideas are found in the Manavadharmaśāstra those women who are bound by restraints by her own devoted kinsmen are not truly protected; those who guard themselves are well protected. The Kuṟaḷ says: பெற்றாற் பெறிற்பெறுவர் பெண்டிர் பெருஞ்சிறப்புப் புத்தேளிர் வாழும் உலகு. — 6.8 ‘If wife be holy true to him who gain her as his bride, Great glory gains she in the world where gods in bliss abide’ पतिं या नाभिचरति मनोवाग्देहसंयता । सा भर्तृलोकमावप्नोति सद्भिः साध्वीति च उच्यते ॥ (V. 165 ) Manu furnishes a parallel; she who will not abuse her right, either by mind, speech, body attains the world of pativratas and is tiled sadhvi or the good by the righteous. The Kuṟaḷ says: விருந்து புறத்ததாத் தானுண்டல் சாவா மருந்தெனினும் வேண்டற்பாற் றன்று. — 9.2 ‘Though food of immortality should crown the board, Feasting alone, the guests without unfed, is thing abhorred.’ Similar ideas are found in the Dharma Śāstra: A householder is to partake of the food remaining after he has fed the gods, sages, guests, manes, and household deities. He who prepares food for the sake of self, simply eats the sin. देवान् ऋषीन् मनुष्यांश्च पितॄन् ग्रहाश्च देवताः । पूजयित्वा ततः पश्चात् गृहस्थः शेषभुग्भवेत् । अयं स केवलं भुङ्क्ते यः पचत्यात्मकारणात् ॥ — (Manu. III. 117 118) The Kuṟaḷ says: இன்சொலால் ஈரம் அளைஇப் படிறிலவாம் செம்பொருள் கண்டார்வாய்ச் சொல். — 10.1 ‘Pleasant words are with all- pervading love that burn; Words from his guileless mouth who can the very truth discern.’ The same ideas occur in Manu Smṛti. Speak the truth, speak pleasant things. Do not speak unpleasant and false words: speak pleasant and truthful words. This is Sanātana Dharma. सत्यं ब्रूयात् प्रियं ब्रूयान्न ब्रूयात् सत्यमप्रियं । प्रियं च नानृतं ब्रूयादेष धर्म सनातनः ॥ (IV. 138) According to the Kuṟaḷ: அடக்கம் அமரருள் உய்க்கும், அடங்காமை ஆர்இருள் உய்த்து விடும். — 13.1 ‘Control of self does man conduct to blis th' immortals share; Indulgence leads to deepest night, and leaves him there.’ Manu says that indulgence of sense organs leads to evil without doubt: having controlled them, one attains salvation. इन्द्रियाणां प्रसङ्गेन दोषमूर्च्छत्यसंशयं । सनियम्य तु तान्येव ततः सिद्धिं नियच्छति ॥ — (II. 93 ) Again the Kuṟaḷ rules:‘Though he forget, the Brahman may regain his Vedic lore; Failing in 'decorum due, birthright's gone for evermore.’ மறப்பினும் ஒத்துக் கொளலாகும் பார்ப்பான் பிறப்பொழுக்கங் குன்றக் கெடும். — 14.4 In the laws of Manu, it is said that a Brāhmaṇa who is devoid of decorum will not attain the fruits of the study of the Vedas. On the other hand, one who observes decorum will reap the full reward. आचाराद्विच्युतोविप्रो न वेदफलमश्रुते । आचारेण तु संयुक्तः संपूर्णफलभाग्भवेत् ॥ (I. 109) The Kuṟaḷ prescribes: எனைத்துணைய ராயினும் என்னாம் தினைத்துணையும் தேரான் பிறனில் புகல். — 15.4 ‘How great soe'er they be, what gain have they of life, Who not a whit reflecting, seek a neighbour's wife?’ Manu's remarks are appropriate: न हि हीदृशमानृशंस्यं लोके विद्यते । यादृशं पुरुषस्येह परदारोपसेवनम् ।। (IV. 134) There is no other thing which results in diminution of life than the fact of a person's criminal intimacy with his neighbour's wife. In the Kuṟaḷ: ஒருமையுள் ஆமைபோல் ஐந்தடக்கல் ஆற்றின் எழுமையும் ஏமாப் புடைத்து. — 13.6 ‘Like tortoise, who the five restrains In one, through seven worlds bliss obtains.’ यदा संहरते चायं कूर्मोङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य् प्रज्ञा प्रतिष्ठिता ॥ — 2.58 The Bhagavadgīta says that as a tortoise will restrain all limbs into itself, he who would restrain his senses will attain wisdom. The Kuṟaḷ rules: அற்றார் அழிபசி தீர்த்தல் அஃதொருவன் பெற்றான் பொருள்வைப் புழி. — 23.6 ‘Let men relive the wasting hunger men endure; For treasure gained thus finds he treasure-house secured.’ The Manavadharmaśāstra rules to this effect: नवैस्वयं तदश्नीयादतिथीं यन्न भोजयेत् । धन्यं यशस्यमायुष्यं स्वर्ग्यं वातिथिपूजनम् ॥ — (III. 106) One must not eat oneself, without feeding first the guests; feeding of the guest leads to wealth, health, fame and heaven. The Kuṟaḷ asks: தினற்பொருட்டால் கொல்லா துலகெனின் யாரும்விலைப் பொருட்டால் ஊன்தரு வார்இல். — 26.6 We eat the slain' you say, ‘by us no living creatures die’; Who'd kill and sell, I pray, if none came there the flesh to buy? Manu says: He who approves of the killing of an animal, who preserves the slaughtered body, who kills it, who buys it and sells it, who cooks it, and who serves it, and who makes a meal of it are to be termed ‘killers’. अनुमता विशासिता निहन्ता क्रयविक्रयी । संस्कर्ता चोपहर्ता च स्वादकश्चेति ॥ — (V. 51) The Kuṟaḷ says: உண்ணாமை வேண்டும் புலாஅல் பிறிதொன்றன் புண்ண துணர்வார்ப் பெறின். — 26.7 ‘With other beings' ulcerous wounds their hunger may appease; If this they felt, desire to eat must surely cease.’ समुत्पत्तिं च मांसस्य वधबन्धौ च देहिनाम । प्रसमीक्ष्य निवर्तेत सर्वमांसस्य भक्षणात् ॥ (V. 49) According to Manu, having learnt the origin of flesh (meat) and the killing of creatures, one will refrain from taking any kind of meat. The Kuṟaḷ prescribes: அவிசொரிந் தாயிரம் வேட்டலின் ஒன்றன் உயிர்செகுத் துண்ணாமை நன்று. — 26.9 ‘Than thousand rich oblations, with libations rare, Better the flesh of slaughtered beings not to share.’Manu's ruling is similar: he who would perform a hundred Aśvamedha sacrifices year after year and he who would refrain from flesh-eating are equal so far the attainment of fruits is concerned. वर्षेवर्षेऽश्वमेधेन यो यजेत शतंसमाः । मांसानि च न खादेत् यस्तयोः पुण्यफलं समम् ॥ — (V. 53) The Kuṟaḷ says: தன்னுயிர் தானறப் பெற்றானை ஏனைய மன்னுயி ரெல்லாந் தொழும். — 27.8 ‘Who gains himself in utter self-control. Him worships every other living soul.’ In Manu, one should endeavor day and night to conquer the senses: and one who conquers his senses is able to have all people under his control. इन्द्रियाणां जये योगं समातिष्ठेद्दिवानिशं । जितेन्द्रियो हि शक्नोति वशे स्थापयितुं प्रजाः ॥ (VII.44) In the Kuṟaḷ: எல்லா விளக்கும் விளக்கல்ல சான்றோர்க்குப் பொய்யா விளக்கே விளக்கு. — 29.9 ‘Every lamp is not a lamp in wise men's sight: That's the lamp with truth's pure radiance bright.’ In the Gīta, The Yogi controlled, self engaged, in meditation, is likened to a lamp that is still in a windless place. यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ — 6.19 According to Vaḷḷuvar: உயிர்உடம்பின் நீக்கியார் என்ப செயிர்உடம்பின் செல்லாத்தி வாழ்க்கை யவர். — 33.10 Who had a loathed life in bodies sorely pained, Are men, the wise declare, by guilt of slaughter stained.’ In the laws of Manu it is said that he who causes the killing of prohibited animals for his own happiness. योऽहिंसकानि भूतानि हिनस्त्यात्मसुखेच्छया । स जीवंच्च मृतश्चैव न कश्चित् सुखमेधते ॥ (V. 45) Is considered to be dead, though living, for he never attains happiness. Vaḷḷuvar says: உறங்குவது போலும் சாக்கா டுறங்கி விழிப்பது போலும் பிறப்பு. — 34.9 ‘Death is sinking into slumbers deep; Birth again is waking out of sleep.’ The Bhagavadgīta furnished a parallel: There is certain death to one who is born, and there is certain birth to one dead. जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ — 2.27
