CHAP. III. நீத்தாரபெருமை The praise of holy men. The title of this Chapter may be rendered more literally The greatness of holy men: நீததார is synonimous with துறந்தார and means those who have entered the third or fourth order of life; devotees, ascetics, anchorites. I. ஒழுக்கத்துநீத்தாரபெருமை Exalteth more; this every code ordains. "The rule professed-the devout'_The term நீத்தார from நீத்தல் to forsake, to separate, as used here and in the title of this chapter does not signify merely one who has devoted himself to a religious life, but one who, having forsaken all mundane affections, is separated from carnal sympathies and prepared for immortality. How this state is attained is so distinctly though concisely described by Parimèl-azhager in commenting on this verse that I insert the whole passage; in it, also, the explanation of rule is found. உரியவொழுக்கத்தின் கணணெநின்று துறத்தலாவது - தத்தம் வருணத்தி நிலைக்குமுரியவொழுக்கங்களை வழுவாதொழுகவ றம்வளருமறம் வளாப்பாவந்தெயும - பாவநதெயவறியாமை நீங்குமறியாமை நீங்கவெ நித்தவநித்தங்கள்துவேறுபாட்டுணர்வு மழி தனமாலையவாயவிமமைமறு மையின்பங்களினுவரப்பும் பிறவித்துன்பமுந்தொன்றும் வைதொன்ற வீ டடினகணாசையுணடாமஃ துண்டாகப்பிறவிக்குக காரணமாகிய பயனின் முயற்சிகணங்கியொகமுயற்சியுண்டாமஃதுண்டாக மெய்யுணாவு பிறந்து றகு 00 புறப்பறறுகியவெனதென்பதுமகப்பற்றாகியயானென்பதும்விடுமாக லானிவவிரண்டுபற்றையும் மமுறையெயுவரத்து விடுதலெனக்கொள்க. A strict adherence to the proper rule is true devotion. By thus adhering to the rules appropriate to their respective tribes or states virtue increaseth; by the increase of virtue, sin is abated; by the abatement of sin ignorance is destroyed; by the destruction of ignorance the difference between time and eternity is known, and reflection on the evils of mortal birth and disgust at the pleasures enjoyed, in transient succession, in this world and in the heaven of the inferior deities arises; by reflecting on these the desire of eternal beatitude is produced; from this proceeds the abandonment of the fruitless works, which are the cause of mortal birth, and the practice of meditation, and from meditation truc knowledge: the distinction of that which is external as MINE and of that which is internal as I then ceases and these two affections are thus renounced with abhorrence. It is thus to be explained. The disgust at the world and worldly affections, here stated to be the proper characteristic of the real devotee, is a notion common to enthusiasts of all nations and ages. Qualified by the name of philosophy it is nearly allied to the tenets of the ancient Cynics and Stoics and it was preached as an article of faith by the modern Puritans. It has been the object, also, of every Rule established in the Christian world for the guidance of "Eremites and Friars, white, black, and gray," from the period when monastic penance was transplanted from the wilds of India and found a congenial soil in the deserts of the Thebais. The Hindus, however, among whom it originated, have carried their ideas of the "Divine philosophy" farther than others, as they require, not merely the relinquishment of every selfish attachment, but the utter annihilation of self: even this is not considered by Vira-màmuni, as inconsistent with doctrines of his own Church, as the following extracts, in which occur the every expressions used in the last quotation, will evince. TEMBAVANʼI. பவமேபழித்துப் பூவனத்திற்படாந்தவணங்கிற் றுயிரகாத்துத் வமே நயவணப்பயத்துயக்குந்துவிணயே தென்னின்மனனுயிரககீங் கவமேதுயாசெய்நானென்தென்றாய்விருபற்றினிதருக்குந் தவமேயுயிரககோரதுவண்யென்றான்றவத்தின்பவவக்கரைகண்டான When the means are sought by which, forsaking sin, the soul may be protected from the evils spread through the world and everlasting happiness may be obtained; it will be found that devotion, by cutting off the two affections, expressed by the terms I and MINE, by which immortal souls are here vainly disturbed, is the sole cause of their salvation: thus said Joseph,, who had beheld the shore of the ocean of devotion. மெய்த்துவணையிழுக்கெனத்துறவிண்டுமனமையோர பொய்த்துவிணையென் றுதம்பொறிகள்போழகுவா Those who have attained the eminence of devotion and, despising, as illu sive, the aid of the body, have annihilated their sensitive organs; after they have thus rejected with disgust corporeal aid, say what further aid they require in this world? தான்றனதெனறிருதகுதிப்பற்ற His power, who by the force of devotion has annihilated the two affections, expressed by the terms HIMSELF and HIS OWN, supported by the protecting grace of the most High, the King of heaven, is sufficient to shake the three worlds. "This very code ordains"-In the original the code is in the singular, but the commentator above quoted very properly considers it a general term; he says - பனுவலெனப்பொதுப்படக்கூறியவதனனொன்றையொ ன்றொவ்வாதசமய நூல்களெல்லாவற்றிற்குமிஃதொதததுணி பென்பது Qu❤ as the word code is here used in a general sense, it must be received as meaning that this is the ordination of the codes of all sects, however differing from each other on other points. In fact the various sects that have existed in India, whether deriving their opinions from the Védas, the Paramagamam (the sacred writings of the Jainer are collectively so called and it is the only term by which they can be conveniently distinguished), or the writings of the Baud dhas, appear to have agreed in the idea that seclusion from worldly affairs was necessary for the attainment of a true knowledge of divine things and to have established, consequently, from the earliest ages different orders of devotees. By the Smritis, two rules only, that for the Vánaprastha and that for the Sanyási (see verse I of the Chap. IV) are recognized: these terms may be appropriately rendered, Cenobites and Anachorites and to both the common name Hermit is applicable, as the votaries of each order were inhabitants of the wilderness. The difference between them was that the former continued to perform the five great sacraments (pancha mahàyejnam), the daily offerings to the patriarchal sages (terpanam) and those made daily, monthly and annually to ancesstors (terpanam, hómam, sráddham), and the oblations the gods (terpanam, agnihotram, aupasanam), ordained by the law to be observed by the Grahì or householder; and that the latter did not perform these or any other rites or ceremonies religious or civil. The former, moreover, might live in community, collect provisions, as herbs, roots, fruit &c., and prepare food; while the latter, also called Bhicshaca Mendicants, subsisted wholly on alms. The rules for the guidance of those assuming these orders are, propounded in the sixth Chapter (Sash'`t hòd, hyaya) of the code of Menu, according to the ancient law; in the code of Parásara, which is the law in force in the present age, they are not noticed. As the 24th and 43rd verses of the former will sufficiently explain the more material difference between the two orders, they are here cited; the first applies to the Vanaprast,ha, the second to the Sanyasi. While performing his morning, noon and evening ablutions let him satisfy the gods and manes by the libation of water (terpanam, under this term, this ceremony being the first in order, must be understood all those above-mentioned) and, practicing austerities more and more severe, let him dry up his body. Let him be without fire (either for preparing food or the performance of ceremonial rites), without a fixed residence, (accordingly it is the practice for the votaries of this order not to remain in one place beyond a determined period), let him repair to a town only to procure food, let him not be anxious (either for comfort or discomfort, for sickness or health, for life or death) nor wavering, but silently devout (munih, the term used, means either a silent man or a devotee) let his thoughts be fixed on God alone (the words on God are here supplied by the commentator-bhavéna brahman'i samáhitah). By Sanscrit and Tamil writers the wildernesses of India are described as filled by the hermitages of these Recluses: when Ráma, for example, banished by the intrigues of his mother-in-law from Ayód hyà, the capital of his father's dominions, retires to the forest, he reaches, immediately on crossing to the southern bank of the Ganges, the hermitage of Baradwaja and, successively, of Sarab,hanga, Sutícsbn'a and Agastya. These are described as extensive bowers, situated in chosen spots in the midst of deserts or forests, watered by perennial springs and adorned by fruit-trees and flowering shrubs. They are sometimes inhabited by a single recluse; sometimes by a pair, a man and his wife, for a woman was allowed thus to devote herself as a Vanaprast hì in company with her husband; sometimes by a society of Devotees and Brahmans under the direction of a Superior, employed in the study of the Véda and Sástras and in the performance of sacred rites.-The ancient rule of the Vanaprast,ha, is now obsolete, being one of the institutions of the old law that are abrogated in the present age, and that of the Sanyasi is now retained principally by the Gurus or High-priests of the several sects. From the Agamas and Tantras, however, have originated multiplied orders of devotees; in the north Vairágis and Góswámis, in the South Pandárams and Satánis and their numerous subdivisions. Among these some are permitted to marry, others are bound to celebacy; some reside in well endowed colleges (mat tam), others are wandering mendicants. By the Jainer, to whom the Vanaprast ha was unknown, the order of the Sanyasi was divided into various degrees, but these, except the last which was the completion of the ascetic state, were in fact distinguished from each other only by the discipline they observed and the peculiar austerities they practised. In addition to the several names of Sanscrit and Tamil derivation given to Ascetics in general and common to all, the Nigan'du, which, as being the composition of a Jaina, is in this instance the best authority, thus enumerates those peculiar to this sect;-தாவில்சௌமியரேயோகாதிகம்பரரசமணர் நீத்தோர the Saumiyer & Yoger, to which others add s7 Ájivager, are general terms, but Digambarer, they who are clothed by the horizon, synonimous with Nirváni, was applicable only to those, who, having finally released themselves from all material wants and desires, had renounced the use of raiment and of every worldly convenience, and had retired, far from the haunts of men, to total solitude and silence. Between these and the Sáraner, mentioned in the commencement of the next verse, there is no material difference; the latter term, which is derived from Sanscrit root char to move, act, describes the power these devotees are supposed to have obtained over material obstacles. நீரினிறபூவில்வானினிவனைந்துழியொதுங்குகின்ற சாரணரெணமராகுஞ்சமணரிலிருத்திப்பெற்றோர் The Saran'er of eight descriptions, who penetrate into the ocean, the earth and the heavens, are those among the Saman'er who have obtained true greatness. There is another distinction of the Jaina devotees, namely Swétàmbara, Rectàmbara and Digambara; the first, those clothed in white garments, who are known in the North of India by the corrupt term Jetti for Yetti, differ, I believe, from the second only in the peculiarity indicated by their respective names; the second, those clothed in red garments, dyed by a species of ochre (in Sanscrit cas'ayam and in Tamil cavi-cal) which affords a tawny red inclined to orange and is similarly used by the devotees of the other sects, are peculiar to the South; the third, who have been already described, it is scarcely neceɛsary to say are in this degenerate age wholly unknown.-The Laity of the Samaner, though included under that general term, are properly denominated Savager in Tamil and Srávacàh in Sanscrit. At present the Baudd ha religion prevails no where on the continent of India within the Ganges. The followers of this faith have been so completely extirpateth, that, throughout this region, there now remains not one in any tribe or nation. But their solid hemispherical temples, which are in fact shrines supposed to contain the relics of the last Buddha, and which may still be seen in the vicinity of Benares and elsewhere, and their forsaken establishments, more frequent in the west of India, prove by their stupendous remains the consequence of this sect in ancient times. The caves of Kenera, as they are called, on the island of Salsette have evidently been the convent of a society of Talapoins, Lamas, or Bronzes, as they at present exist in Ava, Tibet and China, and so probably have those at Carli and Ellora. The religious of this sect, called in Tamil asr Jivager, in the dictionaries and whenever mentioned by the elder writers, for none of their own works exist in this language, are constantly distinguished from those of the Jainas. At present, however, the Baudd has, who were never numerous in Southern India, are generally confounded with the Jainas; even Vira-màmuni has blended together the names of the two sects in theSadur-agaradi (see the word சமணர intheபொருளகராதி). |