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.
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 सविज्ञेयःजितेन्द्रियः
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.
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.
