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CHAP. IV.

அறன்வ

லியுறுத்த

ல் On the power of virtue.

Ctith

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The title of this Chapter is composed of theterms அறன virtue, வலி strength, power, and 2 8 8 to cause, originate, and signifies the source whence thepower of virtue is derived.

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I.

சிறப்பீனுஞ் செல்வமுமீனும் அறத்தினூஉங்காககமெவனோவுயிரக்கு (க)

What more doth profit man than virtue doth,
By which felicity is given, and whence

Eternal bliss ensues? “ Virtue"- The word here employed அறம், coinciding nearly with the Sanscrit term ய020, which is frequently substituted for it, possesses great latitude of meaning. It signifies virtue generally; moral right as opposed to wrong ; religious righteousness and the merit resulting from religious acts ; the positive rights of things and persons, as ordained by law or established by custom, and the maintenance of such rights, or justice ; and lastly-charity in the abstract and charitable acts of every description. In this Chapter, which is considered the particular introduction to the First Division of the work in it's two parts, இல்ல றம் Domestic virtue and துறவறம Religious virtue, it must be taken in its more general sense, and as including both secular and religious virtue; this is expressly.stated by Parimel-azhager in his explanation of the title. அறனவலியுறுத்தல் அஃதாவது.. அமமுனிவரா னுணரத்தப் படடவமமூனறனுளேவனபபொருளுமினபமும போலாதரனி மமை ம அமைவிடெனனு மூனற வணயும் பயத்தலானவறறின வலியுடைத தென பது கூறு தலதிகாரமுறைமையுமிதனானே விளங்கும This title-The origination of the power of virtue-is thus explained. Of the three great incidents of life distinguished by the sages who have treated on them, virtue differs from wealth and pleasure in that it effects alike both present and future

existence and the state of eternal beatitude; its power, therefore, is here stat. ed and the purport of this Chapter will be explained accordingly. The following extracts will exemplify this term in many of the senses here stated and illustrate this couplet generally. The final stanzas are the composition of a living author Sidambala Pandáram.

MAGA-PURA'NAM.
கரும் பூமியி றபுன் முதறபிறப்பெலாங்கடந்து
பொருவின மானிடததொழிலுடன பிற நதருளபூதது
மருவுகண்டுயிலிளமைமூப்பொரீ இததருமததி

அரிமையிற செயதுமெனறிடெலறமபுரிந்தோங்கும்
போதமேவியகாதைகேட்டிருந்தவமபுசியா
ரேதமேவிய நரகத்தின் ழுந்துவரியம

னாதிநாடடொடரந்தற்றமே நோக்குவன தனாற
பேதையீரறமபுரிந் திடுமென் மறை பேசும
இதது வனததரு மதானங்களிமமையின
மெத்திய செல்வமுஞசு தருமேவிநீன
முத்தியின் மானமேறபொலி வரமூதுரைப்

பத்தியின்றானமேபவிக்க வேண்டுமால Having, in this world of works, passed through various states of existence from grass upwards, until by divine grace thou hast attained the human form ; do not then say, while time passes in sleep and youth and age, I will perform acts of charity when it suits me ; virtue when practised exalteth itself. - Those, who, being properly instructed, clo not performs duy their devotions, shall be thrust into a painful hell: Death pursues us from the hour of life watching his opportunity, therefore the Scriptures say "ye fools practise virtue.''

They who thus bestow alms and perform other acts of charity shall be blessed with children and the greatest felicity in this world, and an exalted station in the world to come; but, according to the ancient Word, alms can be rendered efficacious by charity only (lit. by zeal i. e. for charity).

SIVA.DERMO' TTAR.AM. மகவிவனையாலாகத்தினவருததந்தனனான மாமி தியான மற்றுமுள பொருளக

ளாலுந ' , தகை பெறுவானவராலுங் காதமினறேற சாதிக்கப்படுவ தன று தருமம்

தானே யுவகையுற வாதரவாறசிறிதேதேனுமுதவியிடிலற மதனாற பெரிதுண

டாகும அகநெகலுமாதரவுமரியதாமெனற றியா தாரேன் பெறுவரனனோவனறே

Neither by sacrifices, nor by bodily austerities, nor by the distribution of abundant wealth, nor by the aid of the powerful Gods, can virtue be establish

ed, if affection' (kindness or charity) exist not. When from charitable motives assistance, productive of satisfaction, is rendered, however small it muy actually be, the virtue whence it proceeds will make it of great account; Alas! alas ! what then will they obtain who know not low important in its consequences is that charity which satisfieth the mind ? i. e. that charily, which, not being hypocritical or vain-glorious, gives satisfaction to the mind of those by whom it is bestowed.

PRABULING A-LI'LEI. ஆதரவிலயேலவேண்டுமறத்தின் றபொருளோரசெம்பொற பூதரவளவழித துமபொருளழிவளவேயாகும் மாதரவுளதேனல் குமபொருளவளவென்றாலும்

பூதரமெனவளரந்து புண்ணியப்பொருளளிககும If real charity exist not, though wealth equal to a mountain of gold be expended under the pretence of charity, it is all thrown away; if wealth equal to an atom be bestowed from feelings of real charity, this virtue will produce fruit enlarged to the size of a nountain,

SANANDA-GANE'SA PURANAM. தருமமியற்றியதா ழவறு நலலோர அரியமானமிவரந்தளவற்ற திருமருவிப்புகுசெநநெறியினர

ஒருமணிவாயகொடுரைக்கப்படுமோ Can one mouth, however eloquent, declare the glory of theright road, which the eminently good, who have practised real charity, have entered, mounted on the chariot of arduous virtue, and by which they have attained toincalculable felicity.

NA'LADI-NA'NU RU. அருமபெறலியாககையைப் பெற்ற பயததாற பெருமபயனு மாற்றவே கொள்க - கருமபூரந்த சாறுபோற சாலவும் பின னுதவிமற்றதன கோதுபோற போகுமுடமபு கரும்பாடடிக்கட்டி சிறுகாவலக கொண்டார துருமபெழுந்து வேங்காறறு யராண்டு முவார வருந்தியுடமபினபயன்கொண்டாரகூற்றம்

வருங்காறபரிவதிலர - . Having obtained a human form so difficult to obtain, act so as from it to acquire great merit ; for in the next birth, charity will profit thee as the juice. of the sugarcane, while thy body will resemble the refuse of the cane from which the juice has been pressed. They who have pressed the cane and extracted the juice will not be grievech when they see the smoke arising from the refuse while burning, nor will they

who have acquired the merit accruing from the mortification of the body muurn when death approacheth.

உறக்குந்து வணயதோராலமவிததீனடி
யிறப்பமிழற பயநதா அஙகறபபயனும்
தானசிறிதாயி னுந் தககாரகைப்படடககால்

வான சிறிதாப்போரத்துவிடும் The seed of the Ar (Banyan tree) though exceedingly small grows large and affords abundant shade; so, however small may be the benefit of a virtuous act, it facilitates, when conferred on the worthy, the attainment of heaven.

STANZAS.
ஒழுக்கநனமைவாயமையாதியுற்றபோறிவினால்
வழுக்கறுத்துயரந்தமேனமை வண்மையாரோடணுகிடி
னி முக்கடைநதிடாது மாந்தரிருவிவனப்பயனகடேரக
தழுக்கொழிந்து நலலற ததையாறறுமாற்றலெயது வார
எவடுவவசமயங்களிறைவனூல்கள்
மவ்வியா கன றிடுமறமியற்றவே
செவ்விதினுரைத்திடுஞ்சிற ந் தமாணபெனி
லவவறமயாவருமாற்றலவேண்டுமால்
இல்ல றந்துறவறமென விரணடெனச
சொல்ல ற நதெரிந்தவரசொற்ற மாணபினு
ணல்லற நறபொருளீட்டி நலகலே
யல்ல தில்லாதி விட்டகல்லாகுமால்
ஆசறசசெய்யாநின் றவறத்தினாலுலகினமிக்க
வேசறு செல்வந்தானுமெயதிட றகரியதான்
மாசறுவீடடினபேறும் வழங்கிடப்படுமேயென்றாற்

றேசறத தினின மேலாக்கநதேரந்து வேறுரைக் கற்பாறறோ If men frequent the Soccity of those, who, by means of that eminent wisdom which proceeds chaefly from moral conduct, beneficence and truth, free from all defects, aredistinguished for superior virtue, they will themselves become faultless und, distinguishing clearly the difference between. right and wrong, will cleanse themselves from the defilement of sin and become capable of practising the purest virtue.

As the ordinances of the founders of all sects teach the practise of virtue, which sedulously avoids vice, and particularizes the eminence that thence results, assuredly the practise of that virtue is incumbenton all men.

Of the two species of virtue, of which those versed in the knowledge of virtue have treated, namely, domestic and religious virtue; the former, of which the essence is beneficence, consists in the dispensing of wealth when it has been accumulated; the latter in retirement from domestic life and other enjoyments,

horoceeds chiefly from hon einerior virtue, they will inght and wrong,

final beatitude 3355 ALS SOLS Ullarporal and the latter.

As it is declared that from virtue, by which vice is destroyed, the highest felicity, liable to no caluiny, proceeds in this world, and hereafter the attainment of eternal beatitude when all delusion cases, can any thing more profitable than this glorious virtue be conceived or expressed?

« Felicity-ternalbliss"— The terms used in the original are Ces wil and guy the former signifying temporal and the latter eternal felicity ;- ) லாப்பேறறிஞ்சிறந்தமையின் வீடு சிறப்பென்னப்பட்ட 5the slate of final beatitude being specially distinguished from all others is called the special state. The latter is obtained only by the exalted piety, which, as stated in the preceding chapter, results from renouncing all material objects and aspiring to a purely spiritual existence; the former, which includes both earthly felicity and that enjoyed in the several heavens in which merit is rewarded, results from the exercise of the social yirtues, beuevolence,charity, hospitality and the rest.

. pwy speciality; here and in other places in this work it signifies the special joys of eternity. Su that will produce; the future par. ticiple of a QUD.) to bring forth.-260 alis temporal happiness, prosperity, weallh, from )to go, depart, pass away.-en and; this conjunction may be united, as in the present instance, to one only or to all the terms it conjoins -- எலும as above. - அறத்தின than virtue; the 5th case used with terins denoting comparison, e en for உளங்கு , the first vowel being lengthened by அளபெடை , more.

988. gain, profit.- Olot what this term, though properly a substantive pronoun, is here used adjectively for s7 16%, this is pro. perly an interrogatire particle, but being here used with a term implying interrogation, adds nothing to the sense and must, therefore, be considered explerive,-ec2560 lo lhe living, lo mortals; eu in means literaliy life, but is frequently used in this general sense.

II. றத்தினூஉங்காககமுமிலவலய தவன் மறத்தலினூஉங்கிலவல் கேடு (உ) No greater gain than virtue can'st thou know,

Than virtue to forget no greater loss. . “ No greater gain--no greater loss"--This verse is corroborative of the preceding. As these two verses are connected in subject with the Couple

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