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3rd per. fu. sing. of

to say.- nature, quality.—

w having; the indef. part. of the appellative root possess. virtue is here understood and way, therefore, means possessing the quality of virtue.- to the three persons.15 6) good.-ஆறறில in the way ; the 7th or loc. case of ஆறு.- நினறு standing; the gen: of pp. The final of the preceding term coalescing with the initial converts it by Sand,hi to — an aid.

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துறந்தாரக்குந்துவவாதவரக்கும்

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றந்தார்க்குமில்வாழ்வானென்பானறுவிணை

Domestic virtue is to him ascribed,

(2) Whose care befriends the pious and the poor

And aids departed souls.

"The pious"-by supplying both their own wants and those of their families, so as to prevent the interruption of their religious duties; "the poor by alms; and "departed souls"-by performing the funeral rites for strangers or for those who leave no relations to discharge this duty, thereby securing to them the attainment of happiness in a future state of existence.

Piety towards the dead by performing, or supplying the means of performing the rites of cremation or sepulture for those to whom otherwise these duties would not paid, is considered by the Hindus as peculiarly meritorious; for, according to their belief, in which they agree with the nations of ancient Europe, it is these ceremonies that facilitate the progress of the soul towards it's destination in the next life; each act, as they proceed, producing successively a corresponding change in the condition of the disembodied spirit, until it again connects itself with material substance, in this, or in some superior or inferior world, or, should it be divested of all affection for matter, until it is received into that blissful state in which it is liable to no further change.

Jyssnagu to those who have renounced the world, to religious men; The pron. part. past of ass to renounce, forsake, in the masc. plu. and dat, case. This and the last term with which it is conjoined are instances of the 3rd per. of the v. used as a part..—or s and to those who have no sensual enjoyment, to the indigent, the plu. of the neg. pron. mase, of which signifies primarily to eat,

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secondarily to enjoy by any of the organs of sense.

and றந்தாரக்கும் to those who have died; the same as the first term, from to die. These three terms are united by the conjunction e. repeated after each.—you a house-holder.— may be called.the protections this term is here, as in other places, used personally.

III.

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தென்புலத்தாரதெய்வம விருந்தொக்கறா

66

கைம்புலத்தாறோம் பறவில்

GOT GST (NE)

Thine ancestors deceased, thy God, thy guest
Thy relatives, thyself; these cherished, know
Of life the five great duties are fulfilled.

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Of life" This is understood in the original, the "five duties" stated being those of domestic life, or of the second order; which, following the principles established in the preceded Chapter, may be referred to the sources, whence all virtuous impulse really derives its origin,-to the desire of avoiding pain or of sharing pleasure.

This couplet intimately corresponds with following, being the 27th verse of the Third Chapter of Menu" On Marriage or the Second order."

O Q Q G F I WYS JB TO 21
செவதாதிமி IT 021 53

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The Deity, his guest, his dependants, his deceased ancestors, and himself; He who does not duely maintain these five, though he breathe, lives not.

In the context to this verse are described the PANCHA-MAHÁYEJNY AH, 210282, or five great sacraments, which it is incumbent on every house-holder to perform and for which he maintains his domestic fires. Each of these has reference to one of the duties prescribed by Menu and alluded to by Tiruvalluver, and collectively embrace the whole of the daily rites, whether Srauta or Smárta, previously explained.--The first is that which relates to duty towards himself, and by which he acquires that perfect knowledge that enables him to maintain right and eschew evil; it is called AHU TAM, 2 So, unoffered, and is the same as Swád byáyah, the study of the Scriptures. The second regards the duty of religion, it is called HU TAM, 2050, offered, and consists in the oblations in fire in the A'd hanam, Agnihotram and other rites; it is the sa

crament of the deities. The third illustrates the duty of benevolence, not merely towards relations and friends, buttowards all animated beings; its name is PRAHUTAM, Sowell-offered, and it is performed by offering dressed food to living creatures; it is the sacrament of spirits, that is of living spirits, whence enBues animal life, not rational souls. The fourth relates to the duty of hospitality, it is named BRAHMYA-HUTAM, 2020-50, offered to Bráhmans and others, and is explained to be the reception of guests with due respect; it is the sacrament of men. The fifth, which regards the duty owed to deceased ancestors, is called PRASITAM, 50, well eaten, and is completed, by satisfying the Manes, either by the simple Terpana libation, or by the performance of the daily 'Sraddham.

ருதய

தென்புலத்தார, from தென the south and புலம a place, because the Manes are supposed to inhabit the southern regions, ancestors.— Qu the Divinity. This is a Sanscrit word, in which language 2210 in the neu. and 928 in the masc. have the same signification; etymologists derive them from the word shine.— guests.— as relations. The word means propinquity, but is here used personally.- himself. The final and initial here coalesce and are converted to the ger. of D; it may here he considered expletive.- thus.-By, from five and 4 as before, in five places: the obl. used for the loc.. the ஆறு right way to preserve.-, is the chief, lit. the head. The and are here changed as before.

--

IV.

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அன்புமறனுமுடைத்தாயினில்வாழ்க்கை

L1600TL/LDLJU_®ILD_5]

If love and virtue be thy constant guests,
Domestic life is blest and finds in these

It's object and reward.

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"It's object and reward"--The word here rendered object is wry nature, quality, and is thus explained by Parimèl-azhager, & TI & KAT QI றகுநெஞ்சொன்றாகாதவழியில்லறஙகடைபோகாமையினபுடைமைப் As the duties of domestic life cannot otherwise be rightly and completely discharged, withone mind, by the husband and wife, the possession of affection is an essential quality (or necessary condition, or main object).

( 139 )

139)

The words with which the second line of this version concludes, though not in the original, are added to complete the sense here indicated.

அனபும love, affection.- அறனும and virlue.- உடைத்தாயின possessed; compounded of eas the 3rd per. neu. of the appellative root உடை and ஆயினjf, the subj . of ஆதல to become.-இல் ars of domestic life; a comp. from a house and ory505 a derivative from are to live, flourish.— the quality, condiபண்பு tion.- fruit, benefit, reward. and; the preceding terms are united by the repetition of this conj. of which the first, to preserve the full force of the expression, may be rendered both and the second and.— அது that is. The connected version of the sentence இல்வாழககை பண you, the subs. v. being supplied, is-it (virtue) is both the condition and reward of domestic life.

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He who from virtue swerves not, but her path
To others shews, gained in domestic life,

More merit hath than the Recluse can boast.

"Merit" The word in the original CD means religious merit; the virtue derived from seclusion and penance Tiruvalluver, justly concluding that active virtue must be more meritorious in the eyes of the Deity, than the passive virtue of the recluse, here maintains its superiority. His commentator, however, says, - நோற்பாரநிக்கவரதமையுற்ற நோயல்லதில் வாழ வார நிலைபோறபிறரையுற்ற நோயுமபொறுத்தனமையினோற பாரி 610 BUT BOLD 1450LS SE As penitents endure only the pains which they themselves suffer, and not, also, like those in the state of house-holders, the pains which others suffer, endurance is less in the state of a penitent, and, therefore, the Author says that their merit is greater than that of penitents.

There is a work in Tamil, evidently of a modern date, entitled Magà-midisúláman'i (D), in which a couplet from each Chapter though the three Books of the Cural' is worked into a stanza addressed to 1rangésara, the Deity of the holy place of Srirangam, and to which a short story by

way of illustration is appended. The verse selected from this Chapter, which immediately precedes the one here translated and, though differently expressed, is of the same import, is included in the following quotation. The intention of the example, which accompanies it, is to shew, that the merit arising from a due performance of domestic duties is so great, as to extend even to the casual connections of the party, and to induce the Gods to bestow their favors on those who have not only not conciliated them, but have worshipped at other altars. பத்துடனான்கில்லமபரகதிக்கொண்டேகினான்

இத்தல்மேலாழவாரிாங்கேசா - நித்தம
ல்பினானில்வாழ்க்கை வாழ்பவமுன்னபான
முயல்வாருளெல்லாந்தல்

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பிதிராராதனை தேவாராதவணய வணயதிதி பூசை தன்வனத்தாங்கற்ற துடைய குடும்பந் தாங்குகையிந்த வைந்து வகை வேள்வியுநடத் யலுடனே வாழுங் கிரகஷனானவனில்வாழ்க்கை சமுசாரி பஞ்சாக்கினி மத லே யூசி முனையிலே தபசுபண 田 எ 3 ற பெயர்களுக்கும் தலைமையான வனென்று குறளிலே திருவுளம்பற்றியருளினார் அதற்குதாரணம் - கஞ சனூராழ்வாரில் வாழ்க்கை தப்பாமனடந்து தமக்கு நெருப்பிடுதுவணயாக விருந்தபதினாலுவீட்டுள்ளாரக்கும்ப லு வீட்டுள்ளாரக்கும் பதவிகொடுக்கும்படிக்கு ரூடராயச்சிவனெழுந்தருள் - அந்தப்பதினாலு வீட்டுடையோரும்பாஞ்சரா த்திரிகளாகியவையிட்டணவராகையி ற் றாங்கணமுருங்கைககொம்பைப் பிடிக்கவில்லை விட்டுணுவைநமபியிருக்கிறொமென்றாழவாரே நீர்பரமப

ரிடபவாகன

ட்டு

தத்துக்கெழுந்தருளுமென்னவப்போது ஆழவாரீபரன்வேண்டவீஸப் ரன சங்குசக்கராயுதபாணியாயக கருடவாகனரூடராய் வந்துபதினா டையவாகவிளையுங் கூடவழைத்துக்கொண்டுபோகப்பேறுபெற்றாரிலற த்தைவிட்டுத்துறவறத்தினின்று தவசுபண்ணியொருவரகளைக் கூடவழைத்

துப்போனபேரில்லையேயாதலாறகிரகநீதிதப்பாமனடந்தகிரகன்றவசு

பண்ணுகிறபோகளிலுந்தகமையானவனென்று சொல்லுவதென்றவாறு

The Azhwar (saint) who dwelt in this holy-place entered into the highest felicity with fourteen other householders, O Irangésara! because ever,—HE

WHO LIVETH IN THE DISCHARGE OF ALL DOMESTIC DUTIES, ACCORDING TO THEIR TRUE NATURE, IS CHIEF AMONG DEVOTEES.

The house-holder, living according to the rules of his order and performing the five sacraments, by which the honors due to the manes and lares, the duties of hospitality, his own-self, and his family are maintained, is superior to those who practise austerities on spikes and needles in the midst of five fires: thus in this couplet he hath been pleased to declare his sacred mind. Of this the following is an example. While Canjenùr Azhwar discharged without failure all the duties of domestic life, the bull-borne deity, Siven, was pleased to appear to offer to him and to fourteen other house-holders, who

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