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 “கடவுள்வாழ்த்து” 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.
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.
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’.
