this expression to another Deity, whom they denominated Púmènadandàr he walks on flowers: those here referred to are the Saman'er or Jainer, who represent their twenty, fourth Tírt hacas, in Tamil jointly called Arugen from the Sanscrit Arhah meritorious, standing on a lotos flower beneath a Pin'di or A'sóca tree crowned by a triple umbrella, The Saman'er claim Tiruvalluver as belonging to their sect and adduce this verse in support of their claim.

"High o'er the earth" the words of the original de may mean on the earth and the whole second line, therefore, may be rendered they shall live long on the earth; all the commentators, however give it the meaning here assigned to it. The Latin translation is "in loco terræ superiori diu vivet――id est in cœlo æternum beabitur," and the paraphrase of Parimèlazhager எல்லாவுலகிறகுமேலாய வீட்டுல்கினகண ழிவின்றி வாழ வார் They shall live without decay in the world of final beatitude, above all worlds. This interpretation of the term, over, above, is certainly correct for it is only by a lapse from its proper meaning that it signifies on.

A full blown flower, the oblique in composition with the following term: the oblique form of nouns ending in vowels, nasals and liquids, when they do not take the affixer, are the same as the nominative. height, elevation; as the latter member of this and similar compounds this noun must be translated by the prepositions, over, above, sometimes on, he who went, he who walked ; the third pers. masc. sing. of the past tense of as to go, used as an aorist participle: to explain this use of the past tense Parimèl-azhager quotes the fol lowing rule from the Tolcápiyam வாராக்கால்த்து நிகழுங்காலத்தும் - ஓரர ங்குவரூஉம் வினைச்சொற்கிளவி - இறந்தகாலத்துக்குறிப்பொடுகிளத்த ல்-விரைந்தபொருள் வென்மனார் புலவர் The wise have declared that the verb may be used in the form of the past tense and with the signification of the present and future when quickness or suddenness is implied. It will be found, however, that Tiruvalluver frequently uses the past form in a sense entirely indefinite and when he does not intend to express the quick performance of the action.- greatness, honor, glory; used adjec tively, or in composition with the following term.-249-a fool the nom. used for the obl. with the sense of the ac.-Gen they joined, united with the past tense third per. masc. plu. used for the participle, or, as

perhaps it ought rather to be considered, the contracted form of so the pronominal participle past of Gers to join.—a the earth; in composition with .-length, extension of space, or duration of time; used adverbially. The root on lengthen, extend, gives origin to the two neuter verbs, formed immediately from it, and, formed from it by the affix, which with the final is converted to, to grow long, or extend itself, and to an active, ல்,

, formed by doubling the final of the theme of the second neu. verb, to stretch out, reach: this theme is also, a noun subs. denominated by the Tamil Grammarians முதனிலைத்தொழிறபெயர் a verbal theme in the sense of a noun signifying the state or action of a verb; such substantives may likewise be used as adjectives and adverbs.-ayori they shall live; the third per. plu. masc. of the fut. tense of anys to live, flourish, enjoy happiness, governed by the pronominal participle செர்ந்தார்.

To him, whom no affection moves nor hate,
Those constant in obedience, from all ill

In this world and the next, are free.

(*)

"Whom no affection moves nor hate"--this, though it conveys the general idea, is not an exact translation, GL may be more properly rendered aversion than hatred and the whole sentence, as explained by Parimèl azhager, ஒருபொருளையும்விழைதலும் வெறுத்தலுமில்லாதவன he who is not affected to any thing, nor averse from any thing; or, simply, he who is without bias. This expression is intended to apply to the state ascribed by Hindu writers to the all-pervading Spirit, when they say it is the universal Witness, taking cognizance of all things, whether good or evil, but

affected by none, and it describes in other words the fifth of the eight attributes admitted by the Agamas, as explained after the 9th, verse of this Chapter. The attribute indicated by the terms there used is the immateriality of the deity and they are so rendered; the more literal translation however, would be that which cannot from it's nature be affected by the incidents of matter.

"From all ill in this world and the next is free"--Man is naturally liable to affliction according to the Hindus from three sources, namely, from himself, from others, and from God. It is from religion alone, the author says, he can, derive that right knowledge which delivers him from the first, raises him above the second, and averts from him the third.

the possessing desire; a verbal noun in the form by which the verb is usually expressed.- the not possessing desire; the negative verbal from வேண்டுதலto desire.-இல்லான for இல்ல

ம

of him who has not, the participle in the masculine singular from there is not, the nominative being used for the genitive.- H'Jthe nom. used for the 2nd or ac. case, and governed by the following participle.to those united; the past participle neuter of the verb G to unile in the 4th or dative case plural.--wer always; we, as a noun, signifies time, but connected with the particle it takes the adverbial signification here given to it. The foregoing word ending in e and this beginning with a shortened இ - குற்றியலிகரம is interposed, and the உ suffers elision.- இடும்பை mischief, exil, affliction, the nominative of the following verb.-D5 there is not; this word like it is not may be used for any tense or form of the verb which the sense requires.

o அல்

NOTE. The roots & do not give origin to any regular verb; they are confined to the negative form in which the former is thus conjugated,- லவென Iam nol, இல்லாயthou art not, இல்லான he is nol, இல்லாள sheis not, இனitis not, இலலொம் ite are not, இல்லிர்ye are not, இல்லார் masc. and tem. இல்ல neu. they are not; these forms may, also, be used as a

we

or conjugated appellatives, and they then mean I who am not, thou who art not &c. It has, also, the gerund and Joe not being, the subjunctive

indef. participles the not being.

and Cons that which is not and the verbal
இல்ல த
has nearly the same forms as இல்

the

if not, AAATGOLD. ல்லாமை

V.

இ ருளசேரிருவினையுஞ் சோர்விறைவன பொருள்சேர் புகழ்புரிந்தார்மாட்டு

(ரு)

Those who delight with fervent mind to praise
The true and only Lord of heav'n and earth,

No false ideas of right and wrong can cloud.

"Lord of heav'n and earth"-the original word here used to designate the Deity is or which means a lord, a prince, definitely the Lord, God: the two latter terms are not expressed, but clearly implied, as is, also, the preceding epithet “ only,” the words of the original, பொருளசேர்புகழ praise conrected with the reality or real nature of God, manifestly including the idea of the divine unity.

Right and wrong"-literally both deeds, that is

all acts accordall acts contra

ing to the law, whether moral or ritual observances, and ry to the law. The orthodox Hindus hold that the works of the law, by exercising the mind in the contemplation of divine things and gradually purifying it from its grosser propensities, are the only means by which a true knowledge of God can be obtained; but that when once in possession of this knowledge, works of every kind, the worship of the inferior deities, the performance of the sacrifices of theS' ruti, the ritual observances of the Smriti, distinction of meatsand even moral obligations are of no further efficacy and the enlightened devotee perceives that the importance he has hitherto attached to them has arisen solely from the illusions of Máyà from which he is for ever released. Hence the expression "false ideas," the original of which is, literally darkness, but here used in the acceptation of wш ignorance, inebriation, mental delusion. Parimel-azhager thus explains this distich, - இன்னதனமைத்தெனவொருவ ராலுங்கூறப்படாமையினவிச்சையையிருளெனறும - நலவினையும் பிறத ம தற்கேதுவாககினிருவினையுஞ்சோரவென்று கூறினார்- இறைமைக்குண ங்களிலாயினாரையுடையரெனக்கருதிய றிவிலார் கூறுகின்றபுகழ்கள்பொ ருளசோாவாகவினவை முற்றவுமுடைய விறைவன் புகழே பொருள் சேர்புக ழெனப்பட்டது He calls that mental delusion which arises from matter, the nature of which no one can explain, darkness and, as good works are the cause of mortal births, he says the effect both of good and bad works ceases. The praises

addressed by the ignorant to beings whom they imagine to be deities, but who possess none of the qualities of the divine nature, not being founded in reality, it is here said that the praise of the Lord, who possesses all these qualities, is the praise of reality. The word rendered mental delusion is a corrupformed from the root

tion of the Sanscrit term

incrementive

prefixed and the privative

know by the

: this word, though frequently used in high Tamil, like many other of the same derivation is not found in the ¿icti

onarics.

on darkness, ignorance; the nom. with the sense of the third abl. in B governed by the following participle.—3 joined, united, the root of the verb G☛ås to join, used as an indefinite participle. Roots similarly used are called as the conjunction of the verb, because the meaning of the three times is conjoined in it; the Latin commentator, considers this form an abbreviation of the future participle that will join and in this he agrees with the R. C. J. Beschi, who in explaining the several species of says (vide Pars 2. Chap. 2. No. 33. Clavis humaniorum literarum sublimioris Tamulici idiomatis) 6 DESI SIMs quando participium ita abbreviatur ut tempora discerni non possint, et fit quando participio futuri detrahitur vel et tunc supponerepotest pro quolibet tempore. Sic, Our inservit pro பொருக்களம் - பொருகின றகளம் - பொருங்களம்; வாழந்தகுடிvel வா ன்றகுடிvel வாழுங்குடி-வாழுகுடி et வாழகுடி..” I do not, however, find any authority for this doctrine in the Tamil Grammars; in explaining the Sútram of the Tolcáppiyam

et

D'

»S Eu in which the nature of the is declared, the Com. mentator says வினைன்றது - உண - தின- முதலிய முதனிவகைாையவை யீண்டாகுபெயராயத்தனனாறபிறந்த பெயரெச்சத்தையுணர்த்தின - தொகு Gunax-25 தியாவன - அகரமும-என்ற கின்றவென்வுமும்முமாம் - அவைகாலத்தியலு garaCard the term verb implies un, tin eat and theres! being verbal roots, but it must be taken here, the whole being put for a part, to signify a participle originating from it. Connectives are the temporal termination of the participles, namely a for the past, niñdu and cindu for the present, and um for the future; the conjunction of the meaning of these times is exemplified in the word col-yanei, which, as he proceeds to