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ஆதியிலாவீறுயிலாவிவீணையின்றியென்றுமுளோனம மல்னொன்றே பேதியிலாவானவருமெமமுயிரும்படைப்புண்டபின்னீறில்லா வாதியிலாமற்று யிரகளமுதறுள்ளனவென்னவுரி நூவிதாய நீதியிலானவயுறுமுன்முதற்படைப்பெம்முயிர்கொண்டநிலைமையென்னோ

பாரமுகத்துமுதலுடல்புக்கெம்முயிரகடோனறியகாற பரிவறறெல்லாச் சீரமுகத்துவாழாசாயாவருங்கொல்பன முகத்துச்சென்றாரென்னிற

போமுகத்துவயததிறையோனீதியதோநீதியதேற்பிறழா

யோரமுகத்துமுன்விவன்களின் றியினறுமிவவிகிரதமுளதாமென்றான

முற்பிறப்பினவிடங்கமுறத்தலைவிதிகாரணமென்றான்முன்பானீதி தற்பிறப்பினனபுயர்ந்தொனவேறுபடவிதியெழுதுந்தயவேதென்னச் சொற்பிறப்பினடங்காதான றிருவுளமேயெனவன்னான் சூசைமீண்டுட பிறபிறப்பின்வீற்றியற்றுந்திருவுளமுந்தானென்றாற்பிழையோவென்றான்

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சலததெல்லாமொரநிலையொதருக்கெல்லாமோரகனியோதணியெங்கு நிலத்தெல்லாமோரவிளைவோநமக்கெல்லாமோரமுகமோநிலையும் பல்லாயக் குலததெல்லாமபொது நின்று குன்றாச்சீரறமொன்றே குறையொன்றின்றிய புலததெல்லாமாகுமெனிறபுறவிகிரதமொனறெணனார் புலமைமிக்கார காறுபடுத்திறத்திவன்கைப்பொருள்வறகேபிவறகவன்கைக்கருமம் வேண்டி வேறுபடும் லுக்குலமேயொருப்படுத்துமிருகையாமிடி வாழ்வன் றிக் கூறுபடுத்கிறதென்றும் வாழ்ந்தறவோரழத்தியோரகுவவிற்காண்கி விறுபடுகாளில் வருமிருவிவணவீயாப்பயன் பின் பில்வல்யென்பார்

திறந்தகாவாழ்விதுவாயத்திறம் பாவானவாழ்வதெனத்தெளிய நாமே

பிறந்தகாலுயரகுலமுஞ்சீரத்திறமுந்தெரிந்திங்கணபிறப்பாரின்றி

இறந்தகாலுயாவானமேவி வினையாவாழ்வுற்றாரூமியலபொன்றன்றோ மறந்தகாநல்லி வனைநாஞ்செய்யளவொத்தன்றெவர்க்கும்வழங்குமென்றான

ஏற்றருமுணரவினோயியைந்த நூன்லோர

போற்றருமூழவின்னப்புகன்றபின்

மாற்றருந்தலைவிதிமறுப்பவோவென்றான்

றேற்றருமயிற்பறகளனுஞ் செப்பினான்

உழவினையென்னினுமுரிமையோர்ந்துழி
மாழ்வினையியற்ற நீவகுத்தவக்காத
தாழ்வினையென்பவோவிறைவன்சாற்றிய
கீழ்வினையில்மறைவிரும்பிக்கேட்டியால்
தீட்டிய விதியலாற்செய்ப்படாச்செயுங்
கோட்டியவிவன்விதி கோட்ட மாமலால்
வாட்டியமனஞ்செயும்வடுவதோவிவவர
நீட்டியவறமறமிரணடிலாமரோ
இவ்விதியிவலயென வியம்பு மூழவினை
மெயவிதிமறையினால்விளங்கமாககளைச்

செவ்விதியிறைவன்முன் றிருட்டித்தாயகா

லுயவிதியிழந்தவர்ககுற்றதோதுவாம்.

வாயெயுணுநஞ்சுறு பபெல்லாமருவிவருத்துமவண்ணமெனத
தாயே தாதைகொண்ட விவனதவணயாரநாங்கொண்டழுங்கத்
தீயேவியத்தொடு சனித்துததெளியா வுணரவின் மனங்கலங்க
நோயேபாலுண்டிடாகரத்தினுடங்கவினையின் விளைவுற்றோ

சொன்னகுரவரகாலமெனத்துதி நூலோரமுற்பிறப்பென்றார்
முன்னம்வராலெமக்குற்றமுதியவி வினையூழலிவன்யென்றா
ரின்னவிவனையல்லாதுதவலயெழுத்தும் வேறூழ்வில்
யனனபிறப்பலலாதிறந்தேய்யரந்து பிறப்பாரிலையென்றான்

Although whatthou hast spoken is right," yet, said Sivàsiven, "do thou, who art learned in this species of knowledge, declare, whether, if the effects of the deeds of previous births be denied, the inequality of men in this world, some being deformed and some beautiful, some happy and some miserable, be just or unjust"; then Joseph the bearer of the flowering rod, whose pleasant speech flowed from a mouth graced by kindness, again explained the scriptures of the true faith.

"He, who hath neither beginning, nor end, nor similitude, is the sole all-righ teous God; the celestial beings and our souls, between which there is no dif

.

ference, having been created, have a beginning, but no end; irrational beings have both a beginning and an end; this being the true faith, in what state were our souls when first created, before they had been guilty of any crime?

"When our souls first entered our bodies and appeared in the world, did they resemble prosperous princes free from all misery? but though they did not and though their condition therefore, was various, was this inconsistent with the justice of the Almighty God? if it were just then, also, must the inequality of men in their present generation be immutably just, without reference to the effects of their former deeds.

The former, Siwàsiven, said—“that it was destiny which was the cause of inequality at the first generation of mankind;” "but, said Joseph," is it consistent with the mercy of the Almighty, the God of justice and mercy, to predestine such inequality"?" It is the divine will of him who is beyond expres sion," rejoined the other." "Then, replied Joseph," can it be wrong to say that it is the divine will which causes the various qualities of those born in after generations?

"As the clouds pour down rain even in the thorny wilderness, so the all-wise God scattereth abundantly the vain wealth of this world even among the unworthy; but he hath given power to all, to each according to the intensity of his desire, to attain to the matchless glory of the wealth of grace: can it be then said, O thou of superior understanding! that the other kinds of wealth, which are in truth illusory, are the reward of virtue?

"Do all streams meet at one place? do all trees bear one sort of fruit? Is there one kind of production from all soils? have all one countenance? As all these are different, so differ the conditions of men, but virtue only, a species of wealth liable to no diminution, is common to men of all ranks; those eminent for wisdom, therefore, describe it as common to all and make no other distinction respecting it.

"As the wealth of the rich is necessary to the poor and as the industry of these is necessary to those, so wealth and poverty resemble the two hands, uniting the several classes of mankind; if the virtuous were always seen rejoicing in prosperity and sinners weeping in adversity, they would then deny the retribution for good and evil at the last day.

"That we might understand that the prosperity of this world is not constant and that the felicity of heaven is eternal, we know not, said Joseph, at our birth whether we are born to high rank and fortune, but, if desirous of attaining the unequalled joys of heaven, we know at our death that they will be in proportion to the works we have performed during life."

"O learned man worthy of all praise," said Sivàsiven, "as the wise assure us that unavoidable effects proceed from the deeds of former births, can it be

said that there is not an inevitable destiny"? Then Joseph, desirous to satisfy all his doubts, however difficult to clear up, answered thus ;

"When the nature of that which the wise have called the effect of former acts is rightly perpended, can it, as thou hast affirmed, be considered as proceeding from a prescribed destiny? Listen sedulously to the explication of the exalted faith taught by the Lord.

"If there be a prescribed destiny it is impossible to avoid it; all crooked actions, therefore, must be considered as the fault of destiny, not the fault of the mind which it affects; all virtuous actions, also, must be referred to destiny and cannot be considered as virtues of the mind; consequcutly, neither virtue, nor vice can be attributed to men.

"To demonstrate that which is called the effect of former acts not to be destiny as thou thinkest it, I will declare, as it is stated in the scriptures of the true religion, what occurred, when the impartial God created mankind, to those who had forfeited their lives.

NOTE. Here follows an account of the fall of Adam and Eve, which concludes with the two following verses.

"As poison swallowed by the mouth spreadeth agony through all the limbs, so we, their children, are born to the evils arising from sin, by which we are afflicted in consequence of the acts of our common parents, and to the pains caused by mental confusion proceeding from an overclouded understanding; vexed by the hand of sorrow, we receive the whole fruit of their acts.

"The period of the creation of our common parents, here mentioned, the illustrious sages have called the former birth, and the acts done by them in ancient time, the evil effects of which we experience, they have called the effects of former acts; besides that which is here stated, there is no prescribed destiny, nor effects from former acts, nor, after men have been born and have died, are they liable to any future birth.”

E

என்னாது

அறிவோம்

A that day, then, any time but the present. Can we will know, the first pei. plu. fu. of 50,- not saying, the neg. ger. of the final e suffers elision by the occurrence of the initial vowel of the following word.- virtue; the first case or nom. for the second or ac..-Fws practice; the inf. of us to do, used for the imp..- an expletive.- it, that thing; the neu. indicative pro. referring to that most remote from the speaker.gu about to die; the future participle neu. of Quo 10). —

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when,

lit. in the time; the first case being used for the seventh and governed by the preceding part..- not dying; the neg. part. of QUIK PA. —G: aid, assistance; fig. a companion, or friend.

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V.

If DYSTOSTOLTAIC SUPÉTLILAM O MODEDITLD
அ. றத்தானவருவதேயின்
புறத்த புகழுமில்

(கூ)

Pleasure from virtue springs; from all but this
No real pleasure e'er ensues, nor praise.

"Pleasure from virtue springs"-Under the term, from sweet, is included every species of gratification, mental or corporeal, which can be enjoyed in the human or any other state of existence: it is distinguished from, used in the first verse of this Chapter, by describing the feeling instead of the state of happiness. Incomposition with சிறறுsmall,சிற றின்பம், the word is idiomatically used to signify the baser pleasures of the material world, and in composition with great, G, the higher joys of eternity.

According to the moral theory which the Author has followed, or, at least, according to that adopted by those who have undertaken to explain his meaning, the desire of gratification, abstractedly considered, rises from what his commentator has stated to be one of the primary Tatwas, or principles of nature, under the term Ahancáram, individual consciousness (from the Sanscrit pronoun aham I and caram an act ), which, when in operation, may be described as the spontaneous preference of that which is beneficial and, so considered, is the basis on which the superstructure of morality is founded. The preference of virtue, therefore, is a modification of that natural benevolence, which, commencing in the love of self, thence branches forth, as from a root, so as to overshadow every external object which approaches it. This benevolence, again, is founded in that clearness of intellect, the necessary result of the consciousness of good, already noticed, which enables the mind to perceive that the good of all embraces it's own good and, consequently, inclines it to a preference of virtue from a conviction of it's greater profitableness. The preference of vice on the contrary, originates from that obscuration of intellect, the cause of ignorance and misconduct generally, which necessarily proceeds from the consciousness of evil, and which prevents the profitableness of virtue from being perceived, and directs the choice to selfish, local and temporary advantages and enjoyments only. In either case the mind acts from it's own convictions, but ruled by it's natural bias; for a sentient and reasoning being, must act from it's own free will, without which there can be no distinction of virtue and vice, and it is from the effects of that free-will, determining originally to good or evil, that Destiny, em, as it actually exists and influences all existent beings, proceeds.

This doctrine, divested of some peculiar opinions, is generally the same as that which is inculcated in the great precept of Christian morality-" all

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