neg. explain, may be rendered an elephant which has killed, which kills, or which will kill. On this authority I consider G, as it certainly is, the root used as an indefinite participle and shall so describe all similar terms.— Stwo; the adjective form before consonants of re, before vowels it becomes — act, deed, work; the nom. governing the verb G.-e and ; & added to nouns of number and multitude or to interrogatives gives them a determinate meaning; thus both, நான்கு n all the four, பறவையெல்லாமும Or யாவும் பறநதன every one of the birds flew away, அதையாருமறியார் none can know that.- சோா will not unite; the third pers. neg. of is. - Do the Lord, God; the nom. in regimen with the preceding part. and in comp. with the following term.—Our reality, truth; under the same regimen a. This word is used by Tiruvalluver in various significations, of which examples will hereafter appear.- as above.- praise the nom. for the ac. governed by the following part.— the contracted pron. part. past of is to love, used indefinitely.-L in; the abl. for the 7th. case or 3rd. abl. of they who love ; a place, used as a preposition. VI. பொறிவாயிவலந்தவித்தூன் பொய்தீரோ நெறிநின்றார் நீடுவாழவார் Those who pursue the path of his true law, Shall dwell in never-ending bliss, க முகக (OT) "Sensual Organs'-in the original Our the five portals of sense, according to Parimèl-azhager Gowan the body, mouth, eye, nose and car; God, being purely spiritual, is void of those organs, but is to be contemplated as being all eye, all ear &c, as he possesses the energy of any sense innately, not derived, as in material beings, from the excitation 5 of the corporeal organ.-The first part of this distich us may, also, be rendered he who destroys the five senses by relieving those who obey his laws from future births and making them participant in his spiritual nature. "Shall dwell in endless bliss"-the expression is the same as that which concludes the 3rd distich of this chapter, namely nor which means literally they shall live durably, but is interpreted by all the Commentators as applying the state of final beatitude. ர் Our the senses, as sight, hearing &c.— the organs of sense as the eye, ear &c.-five: these three terms from a compound governed as in the ac. by the following participle.he who rejects or destroys; the past participle of, used indefinitely.— Our falsehood; the nom. for the obl. with the meaning of the 5th case or 2nd abl. and governed by the following participle.-B which is free from ;. the root used for the indefinite participle. From this root are derived two verbs, a neuter is to become finished or determined, to become separated, and is to finish, seille, decide: as here used it has the second meaning of the neuter verb.-a arule, law, observance ; the obl. used for the gen. but at the same time in regimen with the preceding part. the nom. used for the obl. with the meaning of the 7th case or 3rd abl. or they who stand; the past pron. part. plu. of App, used indefinitely. This distich from the commencement to the last term inclusive affords a continued instance of the room, the affixes forming the cases of the nouns and indicating the tense of the par ticiple being suppressed and the meaning depending on juxta-position only. The proper affixes being supplied the passage will stand as follows பொறியினவாயில்களின நதிவனயுமவித்தானது பொய்யிற் றீருமொழுக 55OOT MUD OST & They who stand (in) the way (of) the law, which is free (from) falsehood, (of) him who rejects (all) five (of) the organs (of) sense: the words in Roman shew the force of the affixes understood in the original and how supplied.— durably.—f shall live; the 3d per. plu. masc. governed by the part. . It must be remembered that the masc. plu. but not sing. always includes the fem. VII. தனக்குவமையில்லாதானறாள்சேர்ந்தார்க மனக்கவலைமாற்றலரிது கல்லான (67) The anxious mind, against corroding thought, Of him to whom no likeness is.. "Corroding thought"-this version but faintly expresses the meaning of the original; so literally anxiety or restlessness of mind, here includes every grief that flesh is heir to," every affliction that arises from the connection of the immortal spirit with perishable matter, which causes in the Soul a continual anxiety to shake off her" mortal coil" and to rejoin that heavenly source whence she is derived, and which in Tamil is expressively called (af) her home. This explanation is furnished by Parimèl-azhager; his words are தாளசோரதார் பிறவிக்கேதுவாய்காமவெகுளி மயக்கங்களைமாற்றமாட டாமையிறபிறந்தவற்றானவருந்துன்பங்களுளழுந்துவமரனபதாம They who are not united with his feet (not constant in obedience to him), having been born again from their not being able to release themselves from desire, anger, and the various delusions which are the causes of human births, are said to be overwhelmed with affliction by these delusions. "Of him to whom no likeness is"-the Latin commentary renders the ori-ginal "qui sibi similem non habet," but as is an abstract noun it ought to be qui sibi similitudinem non habet. The author says, not merely that: there is none like the deity, but that there is no similitude by which he can be described, no figure of human speech by which his nature can be expressed. தான் 5 to himself, the dative of a similitude; forming a compound with the following negative.org the same as Danse of him who has not; the participle indefinite in the masc. sing, of the defective v., the nom. being used for the gen... the feet, for grm the s being changed to by the preceding ; the nom. for the ac..—C÷Å 537ñe to those who join ; the pro. part. past. in the dat. plu. of Gisa..—y without, the final being changed before to, used for, the negative gerund ofthe impersonal verb it is not. 6th or gen. case. of the mind; the oblique of used for the anxietythe changing; a verbal in the form used to express the verb; the three preceding terms form a compound in the nom. which governs the following verb. possible, lit. difficult. VIII. is im அறவாழியந் தண்ன்றாள்சேர்ந்தார்க்கல்லாறு பிறவாழி நீந்தலரிது Hard is the transit of this sea of vice, "Sea of vice" the Sea of virtue occuring at the beginning of the couplet as an epithet of the Deity, the other sea signifies, consequently, the sea of that which is different from virtue, that is of vice: Tiruvalluver frequently uses this term, to disignate the opposite of some E quality or thing previously mentioned. "That Being's gracious aid"-the term here used as a name of the Deity அந்தணன & is derived from beauty and literally coolness, freshness, figuratively kindness, mercy, and the compound means, therefore, beautifully merciful. This word is not found in the dictionaries among the names of the Supreme Being, but as a title of Brahmà and of Arugen: in reference to the latter Pacimèl-azhager says, 5FFA&T மாக்கிய தணையுடையவந்தண்னென்றுரைப்பாருமுளர் there are somewho explain the term aravázhi as refering to that Andan'en who caused and possesses the circle of virtues., signifies a circle as well as the sea, and the title 26, though assigned by the R. C..J. Beschi in the Sadur-agaràdi to the Supreme Being, is in all other Tamil dictionaries given to Arugen. The Jainer refer, under this interpretation, to this distich for further proof of Tiruvalluver having belonged to their sect. of virtue; the oblique of forming a compound with the following term.-a circle, the sea.—T (0) GOT of the merciful, of God; these three terms form the compound called மா ir,the two former qualifying the latter, though not connected with it by an adjectival termination, or a substitute for it.- for sa the feet; the nom. used for the ac. in composition with the preceding term.-årig to those who join or adhere to; the dat. case governed by following gerund.ad except; this word is properly the subjunctive of meaning if not, thuogh not, but here and frequently throughout this work it has the signification if the gerund HATI not being, which must be generally rendered in English by the terms except, besides, but: as DIPGL there is no god but the only god.- the other: this word; which signifies literally different in kind or order, is in comp. with following term, with the force of an adj..—A sea.— the swimming; a verbal in the nom. governing the following verb.- is impossible. 617 The NOTE. The last word, though it has all the force of a verb, is, like many similar terms already noticed, an appellative noun, derived from a root not used as a verbal theme, conjugated as a verb. This species of word, peculiar altogether to the Tamil language and some of its descendants, is called amy, from a verb and my, a sign, symbol, which the R. C. J. Beschi renders" Indicativum verbi" the following Sútram from the Nannùl, translated with reference to the commentary, sufficiently describes its nature,- பொருணமுதலறினுந்தோற றி முன்னாற் னுளவி வலை முதன மாத்திரைவிளக்கல்விவனக்குறிப்பே appellative noun used as the indicative of the verb is derived from terms of six kinds, namely, from those implying property, place, time, a bodily member, quality and fession, and of the six incidents of the verb aforementioned, namely the agent, the instrument, the place, the action, the time, and the object, it takes those affixes only that exhibit the agent, but it has none of the forms which serve to indicate the rest. The appellative is conjugated through each person, gender and number, but is entirely indefinite as to time, mood &c. and must be construed, therefore, by adding simply the substantive verb to the proper meaning of the term. Thus is derived from அரிது the root or hard, difficult, which is used only in composition with other terms taking the form of the fu. part., as a wood difficult of access, never pro. as a verbal theme, there being no such verb as 5 to become difficult. The appellative formed from this root by the afix இயன is அகியன, called பணபடி யாகப்பிறந் தவிவனக்குறிப்பு+றறு an.appellative derived from a term signifying quality and indicating the full meaning of the verb, and means, therefore, he is a hard man and, when conjugated though the other persons, on the is a hard woman, it is a hard thing, or it is hard, ou thou art a hard man, &c. அறிது |