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
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.
