chap_4_3_2
chapter_4_3_1.html
chapter_4_3_2.html
chapter_4_4_1.html
TIRUKKURAL
An Abridgement of Śāstras
R. Nagaswamy
VOLUME - I
AṞATUPPĀL
4.3. SANYĀSA (TUṞAVU-IYAL)
4.3.2. SANYĀSA (Tuṟavu)
Tuṟavu listed as Sanyāsa under the second subdivision jñāṉam of tuṟavaṟavial which consists of four chapters as:
- Nilaiyāmai (Impermanence)
- Tuṟavu (Renunciation)
- Mey-uṇarvu (True knowledge) and
- Avā-aṟuttal (Wipe out all desires)
1. Impermanence – நிலையாமை
The first chapter detailed is nilaiyāmai on impermanence. All that appears are not permanent. When one is confused, he may think that there was water on the chariot of a devil which he believes as true. Similarly, he may also believe that there is a snake in a rope. Some believe that such misconceptions may be born and die every minute, they agree at times and disagree at other times. Some may hold they are permanent while others may hold they disappear in a trice. There are different kinds of people. However, all of them agree that wealth disappears but unless one understands this, his attachment to wealth will not disappear.
Vaḷḷuvar says that the impermanence of the body which one considers as “I” and “mine” is not permanent. Similarly, the attachment to one’s wealth as mine will not last. Neither one’s body nor his wealth is permanent. This recognition is vital to a person who is after permanence. To consider wealth as permanent when it can never be permanent is folly. That which appears is sure to disappear but to think it is permanent, and seek after it is a cause of suffering from rebirth. Most disgraceful thinkers seek wealth as permanent and so love their body that enjoys the impermanence.
In a dance or dramatic performance, a large gathering congregates at the beginning but disappears in no time when the show is over. Similarly, the great wealth accumulated at the beginning disappears later completely. The audience comes for the reason of dance or drama and disappear when it is over. Similarly, one accumulates wealth because of their work and when it ends wealth disappears. The accumulated wealth may disappear due to fire, river, robbers (cheats), or the king. As wealth is impermanent, it is necessary to gift it for a good cause as soon as possible. Worship of God and gifts to the needy must be done without any expectation. That is the wealth must be gifted for a good cause without expecting any return (This reminds us of Gitā which says mā karma phalah hetuh būuh mā te saṅgostu karmaṇi).
It is important to note that they should consider the “day”, a time measure, as like a saw that cuts the life of an individual imperceptibly. It keeps reducing life day in and day out. It is necessary to know, that hick-up may affect the tongue preventing speech one should do good deeds. A person may be living sometime before, but he may pass away the next day, which is an indication of the impermanence of life in this world. It is only the ignorant who will keep thinking thousands of thoughts without knowing the body and life remain together not for long. One may not be aware whether the life will remain in this body even for one moment without knowing how long he will live. One might consider a series of thoughts, starting with the desire for sensory pleasures that necessitate wealth. This wealth must be earned, and obstacles to this endeavor must be overcome. Once the wealth is acquired, efforts must be made to protect it from others. This wealth can then be used to support friends and eliminate any opposition. Finally, one can enjoy the fruits of these efforts. These are the sequential thoughts one might entertain, often without considering the impermanence of life. It's important to remember that life is impermanent. The relationship between life and the body is like a bird inside an egg. As soon as it breaks and comes out will fly away in no time. One should realize that life is eternal (nitya) and the body is impermanent and will disappear. So, the relationship between body and life is impermanent. Once the life leaves the body it can never reenter that body.
Death is like a night of sleep and birth is like waking up after sleep. It is said that sleep and waking come alternately. Having described the impermanence of life and body, Vaḷḷuvar goes on to treat the chapters on renunciation, says Parimēlaḻagar.
2. Tuṟavu
In the fourth chapter of brahma sūtra, on the result of brahma-jñāna, it is said the soul attains its own form. This is in the footsteps of Chandokhya Upaniṣad (Ch u. VIII – 12-3). Parimēlaḻagar says – desires are innumerable and insatiable; that is their nature. If one relinquishes all desires (அவா அறுத்தல்), then the self (ātmā) attains its own eternal nature, that will give him everlasting stability. As this state is immeasurable joy, the flawless liberation is its “great nature” (பேரா இயற்கை). This means that it relinquishes ephemeral happiness like altercations and rebirth, diseases, old age, and death, but to bestow that great nature which is the natural state of the self.
Parimēlaḻagar cites here a lovely poem of the Vaiṣṇavaite saint Nammāḻvār which describes the state of liberation in a similar manner but in delightful poetry.
“நன்றாய் யானம் கடந்து போய் நல்லீந்த்ரியம் எல்லாம் ஈர்ந்து
ஒன்றாய் கிடந்த அரும் பெரும் பாழ் உலப்பில் அதனை உணர்ந்து
சென்றால் இன்பத் துன்பங்கள் செற்றுக் களைந்து பசை
அற்றால் அன்றே அப்போதே வீடும் அதுவே வீடு வீடாமே”
The usage “pacai aṟṟāl” to extinguish attachments (desires) is an exact translation of “avā aṟṟāl”. The word vīdu is used in two senses. Its root is viḍu “to relieve” or the final “abode”. It is used here in both meanings, the first “vīḍu” means that which has been left out and the second is as “final abode” mokṣa says Nammālvār. It also has a derived meaning “that abode is the real abode.” The concept of total liberation according to the Vaiṣṇava sect, at the time of Nammāḻvār was the same as found in the Upaniṣhad and Śaṅkara’s advaita. Elaborating the sūtra, “mukto pratijānīte”, Śaṅkara says “he remains in his own nature released from all bondages”.
This is very important in the modern context. The rationalist uses the word “இயற்கை எய்தினார்” to denote “he died” –, instead of saying he attained “Viṣṇu-loka” or “Śiva-loka” and so on which are considered religious and sectarian. But, this is clearly and specifically mentioned by Vaḷḷuvar in his last verse on tuṟavu where he says one will realize one’s own real self. The liberated soul is “nirviseṣa caitanya svarūpam” says Śaṅkara.
There are two types of observances described in Upaniṣads:
- adoration of the Supreme which has no qualities, form, formation, etc., which is called “nirguṇa upāsanā”
- the second is the adoration of the Supreme with qualities and other attributes, called saguṇopāsana
Those who follow the nirguṇopāsanā, attain realization of their own self in this birth, which is jīvan mukti. The second is “saguṇa-upāsana”, reach the Brahma-loka and enjoy the company of Īśvara – and then reach the state of realization. The advaitins follow the nirguṇa-upāsanā – which results in jīvan mukti which is the real nature of the self, svarūpa (svārājya). This is what is described by Vaḷḷuvar as “perā iyaṟkai” eternal nature.
The second chapter under the subheading tuṟavu, deals with what possession one had to which he is greatly attached. Those who are in pursuit of mokṣa must discard or relinquish their possession of something to which he is greatly attached. That is why it is called tuṟavu/saṅyāsa. The whole chapter is on “renunciation”.
3. Mey-uṇarvu
The third chapter is about experiencing true knowledge titled “mey uṇarvu” (true experience) we will be discussing it in some detail.
Vaḷḷuvar in his Kuṟaḷ, deals with what he calls mey-uṇarvu, after the chapter on “tuṟavu”. Tuṟavu is the equivalent of sanyāsa, which is also called “sarva sanyāsa”, rendered in Tamiḻ as muṟṟum tuṟavu. The term mey-uṇarvu is connected with and is part of sanyāsa. Parimēlaḻgar giving an introduction to this chapter on mey-uṇarvu says it stands for “tattva-jñāna” of Sanskrit (இதனை வடநூலார் தத்துவஞானம் என்ப), understanding through right knowledge, the causes and results of birth and death. This is dealt with immediately after a kuṛaḷ which speaks of abandoning all attachments following the path prescribed by a preceptor who has abandoned himself attachments. Sanyāsa takes place when all attachments are abandoned and the real tattva-jñāna appears after sanyāsa.
The first Kuṛaḷ on mey-uṇarvu deals with abandoning the wrong perception of one object as another. This occurs on account of a misconception of false as real which is an illusion.
பொருள் அல்லவற்றை பொருள் என்று உணரும்
மருளான மானாச் பிறப்பு- verse 1
Explaining this, Parimēlaḻagar says, that illusion arises out of listening to texts that preach there is no God, there are no results arising from good or bad deeds (nal-viṉai and tī-viṉai) and no rebirths. Such false knowledge (maruḷ) is like mistaking a stick for a son in darkness or considering a shell piece as a silver piece. Such illusory perceptions are called maruḷ, mayakkam, avidyā or viparīta jñānam which are synonyms. This is clearly the mithyā of Śaṅkara, which is introduced in his Brahma sūtra bhāṣhya. It is also called adhyāsa, “āha ko ayam adhyāso nāma iti”. It is “atasmin tad buddhih”. This is exactly what is said by Vaḷḷuvar, as “poruḷ allavaṛṛai poruḷ ena uṇartal”. This statement of Vaḷḷuvar shows birth is suffering and its root cause is “avidyā".
The other commentators like Maṇakkuḍavar, Paritiyār, and Kāḷingar give the same meaning. Paritiyār uses the words “ajñāna” as the cause of re-birth. There is no doubt that here the topic of Kuṛaḷ moves into the inquiry of tattvas as the advaita vedāntins.
The second verse of this chapter continues the inquiry of illusion.
இருள் நீங்கி இன்பம் பயக்கும்
மருள் நீங்கி மாசறு காட்சி யவர்க்குi - verse 2
For those who have a blemishless vision by the removal of illusion, the darkness (ignorance) will vanish and bestow everlasting happiness.
Parimēlaḻagar says that for those whose avidyā (ignorance) is removed and those who have a clear vision, the illusion will disappear and eternal bliss will emerge. The eternal bliss is “mokṣa” release from bondage, that is niratisaya ānandam, immeasurable happiness. The instrumental cause (kāraṇam) for the mukti is the attainment of “pure meaning”. Parimēlaḻagar uses the terms “avidyā”, “nimitta kāraṇa” and so on which are the terminologies of Sanskrit philosophers. The first two verses of this chapter refer to mey-uṇarvu.
The third verse is about the removal of doubt (samsaya).
ஐயத்தின் நீங்கித் தெளிந்தார்க்கு வையத்தின்
வானம் நனியது உடைத்து. - verse 3
Parimēlaḻagar holds that this refers to one who comes out of his doubts through real knowledge, that heaven is too near.
Doubts are of two categories whether there exists God or not; two kinds of evil effects are of the past and present deeds; whether there is rebirth. The second category is whether this is a demon’s chariot, water or a mirage, rope or a snake. Such doubts arise in darkness or dim light. It is natural for all factions of religious preachers to say that their religion alone is the true religion. One has to choose between this religion or another which presents a challenge. It requires maturity, often achieved through yogic exercises, to resolve such doubts. Those who have successfully navigated this process are free from uncertainty. Such learned men gradually by their accumulated wisdom are near their divine goal. The suspicion is a cause of rebirth and so that needs to be eradicated.
The fourth verse is about sense perceptions:
ஐயுணர்வு எய்திய கண்ணும் பயன் இன்றே
மெய்யுணர்வு இல்லாதவர்க்க்கு- verse 4
While knowledge gained through the five senses is crucial for a person, it alone is not enough for liberation without the presence of true knowledge. Parimēlaḻagar holds that beyond the five senses is the mind, if a man thinks through his mind by controlling it in a singular path, through such discipline called “dhāraṇā”, liberation will dawn but without true knowledge, it will not. This emphasizes the importance of true knowledge beyond the control of the mind.
Paritiyār, another commentator says the five senses are the sense perception through srotram, tvak, cakṣus, nāsis, and jihvā known as body (skin) ear, eye, nose, and tongue, are not sufficient without true knowledge (மெய், வாய், கண் , மூக்கு, செவி இவற்றின் பொறியாவது சோத்திரம், தொக்கு, சட்சு, சிங்குவை, ஆக்கிராணம் என்கின்றவிடத்தும் இத்தன்மையாரது புலன்களைத் துறந்து பயனென்ன, மெய்யுணர்வாகிய : சிவஞானம் அறியாவிடில் என்றவாறு).
The fifth verse deals with the true meaning of words.
எப்பொருள் எத்தன்மைத்து ஆயினும் அப்பொருள்
மெய்ப்பொருள் காண்பது அறிவு - verse 5
This verse indicates that meaning derived may have two expressed and intentional meanings and so goes beyond simple phonetic sounds. Parimēlaḻagar says that men assign the meanings attached to phonetic words and are not real and one expressed may have different intentions. It is the true knowledge that would give emancipation. The meaning attached to any pronounced word is kalpitam artificial. Parimēlaḻagar gives a long commentary on how most usages we give are artificial, like giving the name of a Cēra king. As an example “Ko ceramāṉ yānaikkaṭ cēy māntaraṉ ceral irumpoṛai” is the name of a Cēra king. This name consists of several segments. “Ko” means he was a Kṣatriya, “Cēramāṉ” stands for the “Cēra” family, “Yānaikkaṇ”, one with an elephant like look (sharp look), “Cēy” is his proper name, “Māntaraṉ” is his title, “Irumpoṟai” his special title. The meaning of all these words is “kalpitam” (assigned), meaning referring to a human being. The expressed meaning is different and the intended meaning is different. When it comes to ultimate knowledge, the deeper meaning holds the essence of true knowledge, regardless of the expressed meaning, says Parimēlaḻagar.
The sixth verse deals with the path of liberation:
கற்று ஈண்டு மெய்ப்பொருள் கண்டார் தலைப் படுவார்
மற்று ஈண்டு வாரா நெறி- verse 6
Those who learn under the feet of men of great learning (desika) with experience, the meaning of true knowledge, will follow the path of final liberation from rebirth. Parimēlaḻagar says there are three instrumental causes for knowing the supreme principle, 1) (keḷvi) learning, 2) vimarśa, i.e., understanding, and 3) bhāvanā, i.e., reflection. This verse deals with learning under a realized soul learning is śruti, vimarśa is understanding the expansion of the śruti, and bhāvanā is concentrating on the meaning.
The next verse is about understanding and experiencing:
ஓர்த்து உள்ளம் உள்ளது உணரின் ஒரு தலையாப்
பேர்த்துள்ள வேண்டா பிறப்பு- verse 7
Parimēlaḻagar says that if one analyzes in detail through valid evidence and acceptability, the preaching of great men and being convinced, follows the path single-mindedly, there is no rebirth for him. Further, Parimēlaḻagar says this is vimarśa upāya.
The eightth verse deals with realizing true knowledge:
பிறப்பு என்னும் பேதைமை நீங்க சிறப்பு என்னும்
செம் பொருள் காண்பது அறிவு - verse 8
Parimēlaḻagar says the main cause for rebirth is “avidyā”, ignorance. So, when avidyā ignorance is removed, the knowledge is able to perceive true knowledge. Parimēlaḻagar’s commentary on this verse is extraordinary. It is fit to be reproduced in Tamiḻ here.
ஐவகை குற்றங்களுள் “அவிச்சை” எனைய நான்கிற்கும் காரணமாதல் உடைமையின் அச்சிறப்பு பற்றி அதனையே பிறப்பிற்கு காரணமாக்கிக் கூறினார். எல்லாப் பொருளிலும் சிறந்தது ஆதலான் வீடு “சிறப்பு” எனப்பட்டது. தோற்றக் கேடுகள் இன்மையின் நித்யமாய்,, நோன்மையால் தன்னை ஒன்றும் கலத்தல் இன்மையின் தூய்மையாய், தான் எல்லாவற்றையும் கலந்து நிற்கின்ற முதற் பொருள் விகாரமின்றி எஞ்ஞான்றும் ஒரு தன்மைத்து ஆதலின் அதனை “செம்பொருள்” என்றார். மேல் “மெய்பொருள்” எனவும், உள்ளது எனவும் கூறியது இது பற்றி எனவும் உணர்க. அதனைக் காண்கையாவது, உயிர் தன் அவிச்சை கெட்டு, அதனோடு ஒற்றுமையுற இடை விடாது பாவித்தல். இதனை “சமாதி”” எனவும், “”சுக்கிலத் தியாநம்” எனவும் கூறுப. உயிர் உடம்பின் நீங்கும் காலத்து, அதனால் யதொன்று பாவிக்கப்பட்டது அது அதுவாய் தோன்றும் என்பது எல்லா ஆகமங்கட்கும் துணிபு. ஆதலின் வீடெய்துவார்க்கு அக்காலத்து பிறப்பிற்கு ஏதுவாய், பாவனை கெடுதற் பட்டு கேவலப்பொருளையே பாவித்தல், வேண்டுதலால் அதை முன்னே பயிறலாய இதனின் மிக்க உபாயம் இல்லை. என்பது அறிக. இது “பாவனை” என்று சொல்லப்பட்டது.
மனக்குடவர் தமது உரையிலும் இதையே பிரதிபலிக்கிறார்." தான் பிறந்தானாகவும், செத்தானாகவும் கருதுகின்ற அறியாமையை விட்டு தனக்கு சாவில்லையாகவும், பிறப்பில்லையாகவும், தான் நிற்கின்ற நிலைமையை காணவேண்டும் என்றவாராயிற்று என்கிறார்.
காலிங்கர் தமது உரையிலும் இதே கருத்தை சற்று மாற்றி கூறுகிறார். உலகத்து மக்களும், தேவரும் பிறவும் ஆகிய பிறப்பு என்பது ஒன்றானது என்று கருதும் அறியாமை நீங்குமாறு உலகத்தோர் நல்லனவாக கருதி வருகின்ற யாவையினும் தான் சிறந்து மற்றும் தன்னிற் சிறந்தது பிறிதொன்று இன்மையாலும் அதுவே சிறப்பு உடைத்தது என்று மறை நூல்களும், மற்றும் பிறவும் இவை மூது உணர்ந்த எவரும் (முனிவர் ) உள்ளிட்டொரும் எடுத்து சொல்லுகின்ற மெய்பொருளினை இப்படி காண வல்லது யாது மற்று அதுவே அறிவாவது என்றவாறு.
The commentary of Parimēlaḻagar on this verse is elaborate and important. It reveals the approach of Vaḷḷuvar’s teaching “The real knowledge is possible when the instrumental cause, ignorance (avidyā) is eradicated. (It is a clear reflection of the Vedic statement (“avidyāya mrityyum tṛtva vidyayā amirtam aśnute”). That which destroys avidyā, which enables one to see reality is called true knowledge (jñāna). So, the ultimate reality – (mey-poruḷ) is attained through jñāna. According to ancient authors, there are five basic blemishes, but the last mentioned avidyā (ignorance) is the cause of all blemishes. So, avidyā is made the cause of rebirth. As vīiḍu (mokṣa), the liberation is the final entity, it is the called most important (ciṟappu). The final goal is mey-poruḷ, as it has no blemish attached to it and remains eternal, it is not affected by any that can mingle with it and hence is considered pure”. But, it exists in all entities and is the foremost and remains “one” without any change at all times and is called the “true reality” (cem-poruḷ) – seeing (realizing) that is the individual life, having eradicated the ignorance (avidyā) remains one with that reality uninterruptedly is called realization (kāṇkai). This is called “samādhi” or “sūkṣma dyānam”. When life departs from the body, according to all schools of religious thoughts, whatever was meditated in the mind, would become that. So, those who want to achieve final realization should at the time of death, must at that point of time, eradicate that avidyā, and think only of “pure knowledge” (kēvala jñāna). But this is possible only through previous disciplines (exercises). This is the best aid (cemporuḷ kāṇpatu) and nothing else. This is called bhāvanā. This is the obvious (dhyāna) stage of the yogic practice of the ancestors. At the time of death, one should be immersed in pure existence, with all ignorance washed out. This is undoubtedly the jñāna-mārga (path of knowledge) and not the bhakti-mārga (path of devotion). This is what the advaitam holds. It is the path of the Vedic Upaniṣads.
The other commentator Maṇakkuḍavar says, that knowledge is called Jñāna, which enables one to remove ignorance and realize the true reality. The thought that he is born or dead, is out of ignorance. This ignorance should be removed and one should realize that he has neither birth nor death and realize his existence itself is true knowledge.
Another commentator, Kāḷingar says “that one should realize that it is ignorance to consider that there is such a thing as birth for worldly men, devas and others. He should realize that, his self is greater than all that exists, and nothing is better than his self, and that itself is the greatest. Whatever has been told by the Vedantic texts (maṟai nūlkaḷ) and also the greatly realized men (like Munis and others) should be recognized as the “true knowledge”. Evidently, Vaḷḷuvar’s philosophy is Jñāna-mārga, removal of avidyā and recognizing it on the authority of maṟai-nūls (Vedantic texts) and the teachings of great realized men (Munis). This is identical to the Advaita system.
This causes the emergence of advaita-jñāna-ātmā and advaita-aikya-rūpākāra-jñāna. The prāṇayāma purifies the mind which causes the form of knowledge, which is inseparable atmā-prāṇa (advaita-bhāva). Yājñavalkya defines the ultimate realization as advaita-ātma-jñāna. By this, he becomes free to do prāṇāyāma, dhāraṇā, and dhyāna. So, the sanyāsi practices this prāṇāyāma, dhāraṇā and dhyāna. That is the purification of the mind to be undertaken to become free from impurities. Mokṣa is not possible without purifying the mind.
ध्यान योगेन संपश्येत् सूक्ष्म आत्मा आत्मनि स्थितः
ध्यान योग यदर्थम् इदम् अद्वैतम् भारूपम् सर्वकारणम्
आनन्दम् अमृतम् नित्त्यम् सर्वभूतेषु अवस्थितम् ॥
तदेव अनन्यधी: प्राप्य परमात्मानम् आत्मना ।
तस्मिन् प्रलीयते त्वात्मा समाधि: स उदाह्रत: ॥
इन्द्रियानि वशी कृत्य यमादि गुणस्म्युत:।
आत्म मध्ये मन: कुर्यात् आत्मानम् परमात्मनि ॥
परमात्मा स्वयम् भूत्वा न किचित् चिन्तयेत् तत: ।
तदा तु लीयते त्वात्मा प्रत्यगात्मनि अखण्डिते ॥
प्रत्यगात्मा स्वयमेव स्यात् ब्रह्मवादिभि: ॥
- योगि याज्ञवाल्ख्य योगवाशिष्ठम्
व्यवहार अवस्थायाम् जीव ईश्वरयो:उपाधितया विभागम् दर्शयति - आचार्य शम्कर:
ते ध्यान योगानुगता अपश्यन् देवात्म शक्तिम् स्वगुणैर् निगूढाम् ।
य: कारणानि निखिलानि तानि कालात्म युक्तानि अधि तिष्ठत्येक:॥
- श्वेताश्वतर उपनिषद्- श्लोक ३
आत्मा आत्मनि ब्रह्मणि स्थितः
आत्मा वा श्रोतव्यः मन्तव्यः निधिधियासितव्य:
तत्वं पदार्थयोः अभेदं सम्यक् पश्येत्
This is dhyāna yoga. One should control a group of senses and discard desire for possession, greed, hatred, and abandon fear about beings. suddhādvaita sākhṣāt kārena mukto bhavati. He should perform, prāṇāyāma to wash off mental impurities and is meant for purification ātma-advaita sākshātkāra–rūpa-jñāna-dipita nimitta.
The ninth verse in kuṟaḷ is an important verse as it deeply reflects the Sanskrit impact on Vaḷḷuvar. He uses the word cārpu with multiple meanings. Cārpu is used as the ultimate abode, it is also used in the sense of approach.
சார்பு உணர்ந்து சார்பு கெட ஒழுகின் மற்றழித்து
சார்தரா சார்தரு நோய் - verse 9
Realizing the ultimate goal of life of the individual, if he follows the discipline that would remove his ills, that would eradicate the ignorance, and would not afflict him. Parimēlaḻagar says “the word oḻukkam in this verse is meant in the sense of following the “yoga mārga”, it consists of “iyamam” (yama), “niyamam”, “iruppu” (āsana), “uyirnilai” (prāṇāyāma), “mana oḻukkam” (pratyāhāram), “dhāraṇai”, “dhyāna”, and “samādhi”, the eight fold path. All these can not be expanded here as it would be lengthy and so may be sought from the text on Yoga (The enumeration of these terms of yoga mārga of Patañjali by Parimēlaḻagar, in his commentary, giving the Tamiḻ version like iruppu for āsana, mana-oḻukkam for pratyāhāram. It is evident that the Patañjali’s eightfold path of yoga system aṣhtāṅga yoga was deeply embedded in Tamiḻ tradition for over thousand or more years. The eightfold yoga system is mentioned in Tolkāppiyam, the oldest Tamiḻ grammar).
The usage “cārtaru nōy”, the sufferings that are likely to afflict will not affect the individual who follows the yogic path and realizes the ultimate goal. The sufferings mentioned are those that afflict the individual, are results of past and present deeds committed with this body, and also to be committed in this life. These are to be erased by following the “jñāna yoga”. The Jains call this “uvarppu”. Even good deeds are also to be eradicated to reach the equilibrium.
Following the three tenets to be enumerated in the final verse kāmam (lust), vekuḷi (anger), and mayakkam (illusion-moham). Unless these are removed, emancipation is likely to suffer. These sufferings will not affect a man who has matured in “jñāna yoga”.
Thus this commentary of Parimēlaḻagar clearly establishes that Vaḷḷuvar’s philosophy was the jñāna yoga and the aṣhṭāṅga yoga of Patañjali. The other commentators like Māṇakkudavar, Parithiyār, and Kāḷingar, follow briefly the stand of Parimēlaḻagar.
The tenth verse of the same chapter deals with samādhi:
காமம் வெகுளி மயக்கம் இவை மூன்றதனின்
நாமம் கெட கெடும் நோய் - verse 10
The disease of human suffering is the result of avidyā (pētamai). Parimēlaḻagar, declares that “for those who practice and are matured in jñāna-yoga, the names of three causes of human blemishes namely desire, hatred and illusion would disappear and they would be freed from rebirth. The effects of the past and present deeds disappear.
Avidyā is beginningless. As a result of this arises the egoism - that is mine (ahaṁkāra). Arising from this comes the attachment to the object (avā) which in turn kindles the desire to possess that object (ācai) and failure to obtain raises our anger. These five are considered blemishes that distract human aspirations. Vaḷḷuvar clubs avidyā and ahaṁkāra together into one and avā and ācai together and lists the three kāmam (desire), vekuḷi (wrath), and mayakkam (misconception) as the three blemishes and once these three are wiped out the disease of birth will disappear. Those who erase these blemishes will not commit the two deeds and as a result, the two deeds (viṉais) are no more. It dawns as fruit of true knowledge (mey-uṇarvu) “jñāna phala”. Parimēlaḻagar consistently interprets this chapter as “jñāna yoga”.
That is avidyā, ignorance is the cause of all distress. It creates attachments, greed to possess, envy, anger, loss of mental balance, inducement to all sorts of illegal deeds, and ultimately succumbs. The prime cause is avidyā and so eradication of ignorance is the primary act. It is called “avidyā nivṛtti”. This is again and again emphasized in all the Upaniṣads and their commentaries. “Avidyā” is called “aviccai” in Tamiḻ. The Tirukkuṛaḷ lists the same as “kāmam”, “vekuḷi”, and “mayakkam” and the removal of it leads to real knowledge.
The second point that is important is the achievement of true knowledge. This is again repeatedly mentioned by the “Vedāntins”, “avidyayā mrityum tīrttvā vidyayā amritam asnute”. Vaḷḷuvar repeats this as the path of realization in his chapter on “mey-jñānam” under the chapter on “tuṟavu”, in the part on “aṟattup-pāl”.
The third important point emphasized by the Vedāntins is the Patañjali's “aṣhṭāṅga yoga” as the only path to reach “kṣema prāpti”, which is jñāna. So, it is called jñāna yoga. It is important to draw attention to two important works of Advaita Āchāryās.
The Svetāsvatara Upaniṣad, is an important text, belonging to Taittirīya Veda. It deals with the practice of yogis to realize “jñāna”, and Śaṅkara Bhagavadpāda in his commentary on this Upaniṣad describes the practice of yoga as an aid to “jñāna mārga’. Again, Śaṅkara himself wrote a commentary on Āpastamba’s “dharma sūtra”, chapters 21 and 22 on “adhyātma jñāna vidyā”. Śaṅkara calls it “adhyātma jñāna yoga”. The Svetāsvatara also specifically mentions that “te jñāna yogānugatā apasyan devātma śaktim svaguṇaih nigūdhām”. Vaḷḷuvar follows the same path in his chapter on mey-uṇartal in ten verses under aṟattuppāl. The commentators have given the yogic practices and “jñāna yoga’ as the subject of discussion.
Śaṅkara in his exposition says the ultimate result is “jīvan mukti”, redemption in this life and not in an imaginary world. Vaḷḷuvar holds the same view and calls it “iyaṟkai”. These vital points establish Vaḷḷuvar was a Vedāntin, especially of the Advaita school, which incidentally is the path of dharma śāstras.
The early dharma śāstras also advocate “jīvan mukti” and faith in the capacity of all living beings to attain such knowledge, their significant points, the practice of yoga mārga and control of senses in advaita vedānta, emphasized also by Vaḷḷuvar.
4. Avā aṟuttal
I am following Vaḷḷuvar’s verse on avā aṟuttal which the Prince among all commentators, Parimēlaḻagar calls as “tattuva jñāna”. Introducing the chapter Parimēlaḻagar says, it means abandoning attachments towards wealth that is puṟam (external) and that exists in the body (sarīra that is aham) realizing that they are not long-lasting.
In the first chapter of tuṟavu, Vaḷḷuvar introduced nilaiyāmai impermanence. First, he began with having attachments towards one. He rejects one among many toward which he will not be attached. Likewise, if he abandons multiple attachments, he is still not free from all of them. Attachments bring in suffering when one does not possess an object, the search for it brings suffering in this life, protecting it when one gets it, and losing the one he has got. All these bring mental suffering. Similarly, worrying about what would happen in future birth is also a cause of suffering. These are called two kinds of suffering. 1) either one by one attachment or 2) all at once (V.1). There may be some enjoyment, considered essential, after such enjoyment he may abandon them at the appropriate time (V.3). For this purpose, one has to control his five senses as they are the causes of enjoyment that will induce attachments (V.3). It is necessary to control all the five senses otherwise if one is left out, it would induce attachments to others also gradually, to those who would like to severe enjoyment, even in his body will be an obstruction. In a subsequent verse (V.6) Vaḷḷuvar gives an extraordinary message.
யான் எனது என்னும் செருக்கறுப்பான் வானோர்க்கு
உயர்ந்த உலகம் புகும் - verse 6
One who severes the thought “I” and “mine”, will reach the world of Gods.
aham idam, mama idam iti naisargikoyam loka vyavahārah
Śaṅkara here explains what is adhyāsa. He cites the usage – “I am this” and “this is mine” is not appropriate, for “I” am not this body. An external object cannot belong to this body yet we use this. We say “one that is not that as that”. The term used by Vaḷḷuvar here is exactly what is not mine, as “mine”.
“யான் எனது என்னும் செருக்கறுத்தல்” is used by advaitins. “aham idam mama idam” is mithyā; when one removes this mithyā he rises above the world of Gods.
Parimēlaḻagar explains this kuṛaḷ verse as follows: To consider the body as “I”, is, to consider an object which is not part of oneself as his and greatly be attached to it, is an illusion. One who severs this type of illusion reaches the world higher than heaven. The illusion arises because of ignorance. By benefitting from the teachings of the preceptor and by the practice of yoga, and eradicating the idea “I” and “mine”, one attains realization”. Clearly, here Parimēlaḻagar reflects the advaita vedantic doctrine as enunciated in Svetāśvatara Upaniṣad which discusses yoga practice to attain knowledge, which culminates in “brahma-jñāna” and ‘kṣhema phala-prāpti’. This is further strengthened by what Vaḷḷuvar says in the next verse; the concept of ‘avidyā’– to consider one object as another - “poruḷ aṟṟavaṛṛai poruḷ enṟu uṇartal” as mayakkam – that is adhyāsa.
Koyam adhyāso nāma, “atasmin tad buddhih” ity avocāma
-Śaṅkara
In the next verse Vaḷḷuvar says, those who have severed the attachments will not be affected with sufferings. In the next verse, Vaḷḷuvar says those who follow this path, of renunciation, are those who completely eradicate attachments. This stage of “muṟṟum tuṟandār” is the right path. This “muṟṟum tuṟandār” in Tamil is “sarva sanyāsa” in dharma śāstra. Śaṅkara calls one who renounces reach the state of “sthita prajña” of Gītā.
The chapter on eradicating desires – அவா அறுத்தல்
This chapter is the fourth and final one dealing with sanyāsa/tuṟavaram of Kuṛaḷ. In this chapter, Vaḷḷuvar deals with the final process of attaining liberation and defines what is meant by liberation. The final effort to liberation is the need to cut the thread of desires which will be looking back at the cycle of rebirth. The chapter is titled “avā aṟuttal”. The first verse gives the meaning of “desire”, and the second and third verses extol the greatness of eradicating desires (V1). The next two verses point to the state of desires as the great impediment in the path of liberation. The removal of desires cleanses or purifies the path of righteousness. The next verse shows, the removal of desires, and throws open the passage of liberationi (V2). The next verse says, the stage of desirelessness, will give the pursuant freedom from suffering (v3). The text also says, of all the sufferings, the desire which causes innumerable suffering, but its removal gives eternal joy. The next stage mentioned as the attainment of eternal happiness, could be achieved in this life and in this body. This is what is known as “jīvan-mukti”. The final verse rounds of saying that eternal happiness is remaining in one’s own nature called “perā iyaṟkai”.
Introducing the chapter, Parimēlaḻagar notes, that for those who have eliminated the effects of past and future actions, the body remains, with the effects of action. Though they relinquish their effects of senses, it is possible that due to habits, they may again entertain desires. That recollection is also “avidyā – ignorance” and that avidyā will be a cause of rebirth. That must be eradicated by constant practice so this chapter is called cutting the chain desires.
Kāḷingar, the other commentator says, that the three qualities “desire”, “anger” and “ignorance” (kāma, krodha and moha) will be eradicated through real knowledge (jñāna yoga). Among the three qualities, anger appears when one is not able to get his desire fulfilled. The anger in turn leads to ignorance – mayakkam. These appear because the illusion is caused by kāma and krodha, but are eradicated through analytical knowledge “viveka”, (the right knowledge, satya-jñāna, the main cause of all these sufferings are due to desire – avā”). kāma, this root must be cut asunder. It is called great experience – “pēr-uṇarvu”, which is a synonym of “mey-uṇarvu” “satya jñāna” – real knowledge. It is necessary to protect oneself from recurrence of desire, which might peep in. In the path of liberation, the eradication of “desire” is vital and so it is treated at the end before leading to emancipation. (This is what is mentioned in upaniṣad as “avidyayā mṛtyum tirtvā, vidyayā amṛitam aśnute). “avā” desire is the main root cause for all lives and at all times, to manifest as the cycle of rebirth (Kuṛaḷ on “avā”).
At the time of death, the following actions, and path shown by them and the ‘desire’ that arises in front of departing life, the knowledge gets shrouded by illusion – (avā, moham, maṟaippu), that illusion will direct the life in the wrong direction. Parimēlaḻagar says, there are two terms – called “utsarpini and avasarpini” even at that time, life would be carried to the wrong desire and cause rebirth. This concept is common to all religious faith.
Kāḷingar, the other commentator holds, that in birth caused by good acts, and also evil acts – like murder, stealing, kāmam (sexual illegalities), kuṟaḷai (slander/dwarfishness), lie and cheating and bad acts, for all such births, the desire is the main cause.
அவா என்பது எல்லா உயிர்க்கும் எஞ்ஞான்றும்
தவா அப்பிறப்பு ஈனும் வித்து - verse 1
It is said that at all times desire is the seed of all unfailing rebirths for all living creatures.
வேண்டுங்கால் வேண்டும் பிறவாமை மற்றது
வேண்டாமை வேண்ட வரும் -verse 2
If a learned man desires anything, he should desire only the birthless state. The others are not required. If one does not want anything that desirelessness would come naturally.
Parimēlaḻagar says, if one desires something, it should only be a birthless state. If he has no desire for anything, that desireless state would come if he desires it. (The desireless state is in a birthless state).
வேண்டாமை அன்ன விழுச்செல்வம் ஈணடு இல்லை
யாண்டும் அஃது ஒப்பது இல் - verse 3
There is no wealth greater than desireless state in this birth. Not only in this life but also in the other world. Parimēlaḻagar says, that the more one desires, the wealth of men and the divine wealth, he may even fall to the lower world. One experiences this not through logic but usually in practical life. So, wealth is not permanent.
It recalls the famous Upaniṣad statement, that the wealth acquired in this world decreases, the accumulated puṇya in heaven also decreases.
தூய்மை என்பது அவா இன்மை மற்று அது
வாய்மை வேண்ட வரும் - verse 4
Purity occurs where there is no desire. That would come through the truth. The desireless state is the final abode of man. The state of purity comes from the truth (satyam). Kāḷingar, the other commentator says the purity of mind of a man comes from his truthfulness. Those who do not have desire will not utter lie.
அற்றவர் என்பவர் அவா அற்றார் மற்றையார்
அற்றாக அற்றது இலர் - verse 5
The ones known as “aṟṟār” are those who have relinquished their desires, and they are referred to as the birthless ones. But those who have desires, are not ones who have avoided rebirth (They are those who suffer caught in the cycle of rebirth). Kāḷingar, another commentator says only those who have abandoned their attachments in this world to acquire wealth, cattle, wives, children, relatives, and friends are called “aṟṟor” – sanyāsins, others are not. (This state is called sarva sanyāsins in the Vedantic tradition. This establishes that this Kuṛaḷ, is in the line of Vedāntins.
Starting from verse 5, it appears that Vaḷḷuvar is outlining the sanyāsa āśrama.
அஞ்சுவதோரும் அறனே ஒருவனை
வஞ்சிப்ப தோரும் அவா - verse 6
Those who relinquished life are afraid of dharma meaning that he would scrupulously follow and protect the dharma. They are aware that desire will stealthily change their attitude. Parimēlaḻagar comments that atyāsramins are those who fear dharma and hence protect oneself from avā desire.
அவாவினை ஆற்ற அறுப்பின் தவாவினை
தான் வேண்டும்ஆற்றான் வரும் - verse 7
For a person who has embraced sanyāsa by eradicating desire, the path of redemption would be open. Parimēlaḻagar says that there is no need for such a sanyāsi to do any charitable work; whatever he does is charity.
அவா இலார்க்கு இல்லாகும் துன்பம் அஃது உண்டேல்
தவாஅது மேன்மேல் வரும் - verse 8
For a person who has no desire there will not be any suffering. If, however, he has desires, suffering will come like a chain.
இன்பம் இடையறாது ஈண்டும் அவா என்னும்
துன்பத்துள் துன்பம் கெடின் - verse 9
Of all the sufferings, the suffering that arise is worst from desires. If that desire is wiped out, there will be continuous happiness. Parimēlaḻagar says here that the joy of liberation will occur in this body and life. (It is evident Vaḷḷuvar’s Kuṛaḷ speaks of jīvan-mukti).
ஆரா இயற்க்கை அவா நீப்பின்அந்நிலையே
பேரா இயாற்கை தரும் - verse 10
The last verse of this chapter is important as it reflects the philosophy of Tiruvaḷḷuvar. The verses 9 and 10 are to be read together. They speak about sarva sanyāsa and the nature of final liberation. G.U.Pope translates the 9th verse as “when dies away desires, that woe of woes, even here the soul unceasing rapture knows”. He also translates the last verse as “drive from thy soul, insatrate straight away is gained the mokṣa blissful state”.
Thus far, we have understood Vaḷluvar, through his own expressions, as a follower of Vedantic philosophy in all respects and that he perceives the advaita of the dharma śāstras as the ultimate route to liberation. In this, his view and that of Śaṅkara are absolutely identical. Both emphasize the removal of avidyā as the route of redemption.
This gives a clear and indisputable philosophy of Vaḷḷuvar from his tuṟavu chapter of Tirukkuṟaḷ. Thus, the major division as tuṟavu, leads to tavam and renunciation all follow the dharma-śāstra texts. The four brahmacāri, gṛhasta, vānaprasta and sanyāsa are the āśramas discussed by Tiruvaḷḷuvar that fully attest the structure of the text as a Hindu text.