chap_4_3_1 chapter_4_2_1.html chapter_4_3_1.html chapter_4_3_2.html TIRUKKURAL An Abridgement of Śāstras R. Nagaswamy VOLUME - I AṞATUPPĀL 4.3. SANYĀSA (TUṞAVU IYAL) 4.3.1. TĀPASA (Tavam)
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The tuṛavu section of aṟattupāl of kūraḷ is divided into two sub-sections, the first is called “vratam” and the second called “jñāṉam”. One enters after the householder’s life, into the stage which forms the tuṟavu. According Vaḷḷuvar tuṟavu renouncement is of two kinds. First, he relinquishes house householder’s life. This is what is known as tavam, (vāna-prastha) called tapas in Sanskrit meaning penance. There are certain strict rules and austerities for embracing this stage. If the wife is alive he cannot embrace this stage because, at the time of his marriage, he had given a promise to his wife that he would not abandon her so long he was alive. He can embrace this stage if his wife is dead. Even here there is a possibility he might marry another woman in which case he cannot abandon her and cannot become a forest dweller (vāna-prastha). If he exceeds the stage of engaging with another wife and is in the pursuit of “mokṣa” he can accept the “forest dweller” stage. He can continue to do all the rituals he performed as a householder in this stage. He can gradually give up regular food and eat natural fruits, roots, and so on and live. Later, he will relinquish this eating and live only on water and gradually give up his body. In some cases, if he has a wife and wants to go to the forest he can take his wife and live with her there. This is brought under penance “tapas”. So, Vaḷḷuvar divides the “tuṟavaṟavial” part under two divisions, the first is “tavam” penance, and the second is “tuṟavu” called “sanyāsa”. Under this, he relinquishes all rituals, seeks knowledge (jñāna), and embraces what is called “sarva sanyāsa”. The tapas comes under “vrata” and the tuṟavu comes under “jñāna”, like the Sanskrit traditions of the Vedas and the Vedānta. In the sanyāsa stage, as he casts aside everything, there are no restrictions on visiting the village to beg his food. He attains “jīvan mukti”. In this stage, he remains forever in his pure state of realizing his self, svarūpa (svabhāva) which is called by Vaḷḷuvar as “perā iyaṟkai”. This resembles the path of Advaitins. The heading tavam by Vaḷḷuvar is tapas of Sanskrit tradition. Under this heading, there are ten sub-chapters called adhikāram. Each adikāram has its own title. Introducing this heading Parimēlaḻagar says: இனி முறைப்படி துறவறம் கூறத்தொடங்கினார். துறவறமாவதுமேற்கூறிய இல்லறத்தில் வழுவாது ஒழுகி அறிவுடையராகி பிறப்பினை அஞ்சி வீடு பேற்றின் பொருட்டு துறந்தாருக்கு உரி த்தாய அறம். அது தன் வினை யாவும் தீர்ந்து அந்தக் கரணங்கள் தூய ஆதற் பொருட்டு அவரால் காக் கப்படும் விரதங்களும்அவை தூயஆய வழி ஞானமும்என இருவகைப்படும்.அவற்றுள் விரதங்களாவன இன்ன அறம் செய்யவல் எனவும் இன்ன பாவம் ஒவல் எனவும் தம் ஆற்றலுக்கு ஏற்ப வரைந்து கொள்வன.அவைதாம் வரம்பிலவாகப் பெருகும் என அஞ்சி அவை எல்லாவற்றையும் அகப் படுத்தி நிற்கும் சிறப்புடையன சிலவற்றை ஈங்கு தொடங்குவான் முதற்கண் “அருளுடை வான்” கூறுகின்றார். Vaḷḷuvar begins this chapter with “renunciation”. It stands for the stage in which one has spent his life as a householder, with all duties and enjoying pleasures and having gained maturity, developing a fear about rebirth, opting for the ascetic stage. This proceeds from the blemishes accumulated from the past and present deeds, wiped out from his sense perceptions and make him pure, by observing penances that form the first part. The first in which he observes rituals and penance is called vratam or vows (austerities). This constitutes the life now known as forest-dwelling (vāna-prastha). The knowledge he has gained forms the second part. The do’s and dont’s he has to follow are listed. Vaḷḷuvar has shown that these two parts “tavam”, and the other “tuṟavu/sanyāsa” are two different lifestyles. Vaḷḷuvar’s tavam is detailed in ten subsections and tuṟavu is detailed in four subsections. Manu, the author of dharma sāstra, discusses the vāna-prastha stage, which is succeeded by the sanyāsa stage, also known as “parivrājaka”. Both these parts are outlined under one chapter. Manu shows the distinctions, between the first part, mainly performing rituals and penance, and the aspirant continuing to perform the rituals of Vedic sacrifices like agnihotra, darśa pūrnamāsa and so on in the forest. From the moment he enters the forest-dweller life, he must give up liquor, meat-eating, and all other comforts of domestic life. He must practice control of his senses, perform yoga, and see he does not do any harm to living beings, men or animals, gradually relinquishing them at the very end. He also exposes himself to nature’s vagaries by standing in the hot sun, getting drenched in the rain, bearing shivering cold, etc. He cannot return to any village once he enters the forest and dies in the forest. He can be accompanied by those who are like him (forest dwellers) but not others. He needs to maintain silence and not speak, a vrata called mouna and so he is also called “muni”. He can read his lessons like the Vedas and choose a shade under a tree where his body should fall at death. He undergoes all these severe observances, expecting after death he would go to “brahma loka”, or the world of his ancestors or any world he chooses. It is in expectation of his chosen world after his death, that he undertakes these vratas. Manu also lists ten dharmas which he calls “dasakam dharma lakṣaṇas”. Manu deals with tavam in the first 32 slokas of the 6th chapter, and treats in the succeeding 52 verses of the same chapter, sanyāsis as parivrājakas. This second part is called “jñānam”. Vaḷḷuvar follows Manu in the layout, the number of topics, their titles, and contents in the chapter on tuṟavaṟa-iyal. He first deals with tavam like Manu. Vaḷḷuvar’s ten subheadings on this subject are the same as that of Manu. Vaḷḷuvar begins tavam part with the first adikāra - aruḷ udaimai - compassion and control of senses, the second heading is rejecting meat eating, “pulāl maṟuttal” including drinking liquor. புலால் மறுத்தல் தன்ஊண் பெருக்கற்குத் தான் பிறிது ஊன் உண்டான் எங்ஙனம் ஆளும் அருள் கொல்லான் புலாலை மறுத்தானை கைகூப்பி எல்லா உயிரும் தொழும் தவம் உற்ற நொய் தொன்றல்உயிற்க்கு உறுகண் செய்யாமை அற்றே தவத்திற்க்கு உரு சுடச்சுடரும் பொன் போல் ஒளிவிடும் துன்பம் சுடச்சுட நோற்கிற்ப் பவற்க்கு தன் உயிற் தான் அறப்பெற்றானை ஏனைய மண்உயிற் எல்லாம் தொழும் கூடா ஒழுக்கம் வஞ்ச மனத்தான் படிற்று ஒழுக்கம் பூதங்கள் ஐந்தும் அகத்தே நகும் மழித்தலும் நீட்டலும் வேணடா உலகம் பழித்தது ஒழித்து விடின் கள்ளாமை எள்ளாமை வேண்டுவான் என்பான் எனைத்து ஒன்றும் கள்ளாமை காக்கத் தன் நெஞ்சு வாய்மை வாய்மை எனப்படுவது யாது எனின் யாது ஒன்றும் தீமை இலாத சொல் வெகுளாமை செல் இடத்து காப்பான் சினம் காப்பான் அல இடத்துக் காக்கில் என் காவாக்கல் என் இன்னா செய்யாமை சிறப்பு ஈனும் செல்வம்பெறினும் பிறர்க்கு இன்னா செய்யாமை மாசு அற்றார் கோள் கொல்லாமை அறவினை யாது எனின் கொல்லாமை கோறல் பிறவினை எல்லாம் தரும் Manu writes in the 6th chapter the following on tapas and sanyāsa: संत्यज्य ग्राम्यं आहारं सर्वं चैव परिच्छदम् । पुत्रेषु भार्यां निक्षिप्य वनं गच्छेत् सहैव वा ॥ ६,३ अग्निहोत्रं सामादाय गृह्यं अग्निपारिच्छदम् ग्रामात् अरण्यं निसृत्यय निवसन् नियतेन्द्रिय: धृति: क्षामा दमो अस्तेयम् शौचं इन्द्रियनिग्र: धी: विद्या सत्यं अक्रोधो दशकं धर्मलक्षणं॥ दशलक्षणकं धर्मं अनुतिष्ठन् समाहितः । वेदान्तं विधिवत् श्रुत्वा सन्न्यसेदनृणो द्विजः|| These four verses of Manu are found adopted by Vaḷḷuvar which shows that the chapter on tuṟavaṟa-iyal including both tavam and tuṟavu chapters are based on dharma śāstra. Vaḷḷuvar’s philosophy is identical to Manu’s. By tavam, Vaḷḷuvar is dealing with vānaprastha āśrama. Manu says when one enters tapas (Vānaprasta), “he should discard food like madhu (liquor) and māṁsa (meat), that is he should give up domestic food, grains like varahu, rice, and so on. The paraphernalia like cows, horses, beds, and other comforts should also be relinquished. Following Manu, Vaḷḷuvar introduces at the beginning avoiding liquor and meat, standing for domestic food habits. Liquor and meat symbolize the luxuries of eating of kings and chieftains and it must be relinquished. He also mentions the refusal of other comforts as he enters the life of a forest dweller, atha araṇyam samāśrayet. This clearly indicates that Vaḷḷuvar is dealing with vāna-prastham under the title tavam. Vaḷḷuvar projects penance under tavam as outlined in the text Tolkāppiyam. These are theoretical illustrations. We have a few historical episodes describing vānaprasta in Saṅgam poems. We have the description of a Cēra king, named Palyānai-celkeḻu-kuṭṭuvaṉ assignable to 2nd – 1st BCE. The King is described as a highly learned person, who mastered the science of words (pada) and compositions (vākya) and their meaning, the arthasāstras and jyothiṣa (astronomical science) besides the Vedas. He had performed several Vedic sacrifices and was a person who controlled his senses. He was fully aware that kāmam (desire), excessive attachment, fear of enemies (accam), desire to possess excessive wealth (lobha), harsh punishments (daṇḍam), haughtiness (madam) and pride are great impediments to successful rulership. The kings used to drink liquor and eat meat in those days. Manu translation
  • dhriti - firm resolve
  • kṣama - forbearance
  • dama - mind control
  • asteyam - non stealingi
  • ṣaucam - purity
  • indriya nigraha - control of senses
  • dhī - knowledge
  • vidyā - learning
  • satyaṁ - truthfulness
  • akrodha - avoid anger
 While in an intoxicated mood, they sometimes used to make great gifts. This Cēra king avoided such behaviors. He listened to the council of the Vedic Brāhmaṇas who followed their six professions (aṟu-toḻilōr) and who were experts in the maintenance of law (dharma). He imbibed the qualities of the five basic elements like earth, water, air, fire, and space as described by Manu in his dharma-śāstrās. He won many historic battles. He had a guru named Nedum-pāradayaṉ (Bhāradwāja) who adopted the vānaprasta vrata and entered the forest. The king also decided to sacrifice his kingdom and follow his guru to the forest. It was customary for those who undertook this vrata to make gifts of all their possessions before relinquishing their household’s life. He asked the poet Pālai Gautamaṉ who composed many poems on him, what he would like to receive as a gift. The king was ready to gift even his kingdom, but Gautamaṉ requested that he wanted to perform a great Vedic sacrifice with his wife for ten days. The king granted his request and after making the necessary gift he entered the forest. The poet Pālai Gautamaṉ performed the sacrifice and at the conclusion of the same, he went to heaven with his wife. This is an example of a Tamiḻ king relinquishing his kingdom, wealth, relatives, and friends and accepting the life of a forest dweller, willingly following his Brāhmin guru. His qualification and nature described in detail shows that this vānaprasta vrata was a Vedic institution in nature and Tamiḻ kings followed this tradition. It is also known that such tapasvins used to spend their life in the forest by reading Vedantic doctrines, āraṇyakas, and Upaniṣads with others who were also recluses. The relinquishment of his possession is as per dharma-śāstra of Manu. The second illustration is about a Cōḻa King, 1st CE, named Perum-kō-kiḷḷi also called Kōperum-cōḻaṉ, a ruler of the Cōḻa country with Uṟaiyūr as his capital. He was a victor of many battles and a powerful ruler but at the end of his life quarreled with his sons, and decided to fight with them to eliminate them. It was a fight between a father with his own sons. He had a Brahmin poet, Picirāṉdaiyār as his friend. The poet asked the king “What are you up to? You want to fight with your own sons in a battle! If they are killed to whom will you give your kingdom after you? It would be a disgrace if you are killed in the battle. Who are they? – your own sons whom you want to kill! You are already old. To whom will you hand over the kingdom after you? You better consider taking appropriate vratas to ensure a good life after your death”. The king was brought to his senses and immediately decided to relinquish his rulership, kingdom, relatives, and wealth and went into the forest as a vāna-prasta. His friend poet Picirāṉdaiyār also followed him and took to vāna-prasta life. They had another Brāhmin poet named Pottiyār who also joined them and all three left their mortal coils at a chosen spot in the forest. Such deaths are called “vadakku irruttal” in Tamiḻ. This episode is sung by many poets and included in the Saṅgam anthology called Puṟaṉānūru. There are other instances of such vāna-prastas like Kumaṇan, a great liberal donor and patron of Tamiḻ poems who went into forest and died. It is clear that the Tamiḻ kings, chieftains, and Brāhmaṇas adopted the life of forest dwellers, vāna-prasta at the end of their lives and died in the forest expecting “brahma loka” or “lokas” like “Viṣṇu-loka” or “Śiva-loka” after their death. Once they go into the forest they will not return to their village or any township and are destined to die in the forest. So, what Tiruvaḷḷuvar describes under the title tavam is the vānaprastra aśrama – the third aśrama defined by Manu, Āpasthamba, Bodhāyana and others. An interesting point to be mentioned here is that such men are not supposed to talk to anybody in the forest and should practice what is called mouna (silence) and so are called muni. We have seen that the divisions of tavam in aṟattupāl have ten subheadings, each with ten verses. A careful look at the titles shows they are the same mentioned as ten dharma lakṣhaṇas by Manu.
  • aruḷ udaimai - kṣamā - benevolence
  • pulāl maruttal - māmsa varjanam- rejecting meat
  • tavam - tapas - penance
  • kaḷḷāmai - asteyam - non-stealing
  • vāimai - satyam - truthfulness
  • vekuḷamai - akrodham - abstain from anger
  • innā sollamai - priyavacanam - non insult
  • kollamai - ahimsa - not killing
  • oppuravaṛital - sama - select the best
  • pukaḻ - dānam - fame
 Eight of the subtitles are exact Tamil renderings of the Sanskrit words of dharma daśaka of Manu, there are altogether one hundred verses dealing with tavam. I am taking only one or two illustrations from each subsection and not dealing with all the hundred verses. Aruḷudaimai: is a requisite quality running throughout the chapter on relinquishments. It is basically love towards all living beings. How can one who eat the flesh of another animal fill his belly, bestow grace on others? Pulāl maruttal: the second adhikāra deals with rejecting meat for a person entering into the forest dweller’s life. He may be tempted to go after animal flesh as he has been accustomed in his earlier domestic life, but he must curb the tendency to eat butchered flesh. Tavam: the third requirement of tavam is the control of his mind and ability to endure heat, torrential rain, and shivering cold that he will encounter in the forest which is called tavam in Tamiḻ and tapas in Sanskrit. So, the dharma-śāstra specifically mentions he should endure terrific heat, torrential rains, and cold. Kaḷḷāmai: stealing another man’s property and even thinking of coveting another's property is a serious crime in cultured society. So, the same rule is carried over to the life of forest dwellers. Illicit or illegal indulgence with another’s wife is despicable conduct for a recluse. Kūḍā oḻukkam: in one section Vaḷḷuvar, condemns illicit behavior in all the ten verses of the adhikāra. kaḷḷāmai or cheating another man and acquiring his property is another serious misbehavior in a civilized society. Parimēlaḻagar says this subsection kaḷḷāmai and the other four following sections which include vāimai ( truthfulness), innā-seiyāmai (non-injury to others), vekuḷāmai (not getting angry) and kollāmai (non-killing) all relate to material gains and so must be discarded. Manu in his dharma-śāstra declares one who has lived a happy life, enjoying the physical and mental comforts, sees that he has now become old, his hair turned silvery, his skin shrinking, all strength weakened, can move with only a stick feels. So far he lived in the midst of fetters of family, relatives, village assembly, the royal rules and duty, now wants to discard and take leave of all family and relatives, as he enters the forest and now leads a life of forest dweller. While in the forest he abandons one by one his physical bondage, against nature’s fury, the temptation of food and drinks, the temptation of sex, possession of material, the world, and all other qualities that bound him so far and now is ready to depart from the world.
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