numbered the fourth in this series, but ranking as the sixth in the original work, which will afford an opportunity of elucidating a curious point of Hindu philosophy, the following extracts are inserted for the purpose of illustrating them they are taken from the First and Fourth Chapter of the Náladinándru, entitled respectively செல்வநிலையாமை The Instability of prosperitt and அறனவசியுறுத்தல் On the power of virtue, NA'LADI, துகடீர்பெருஞ்செல்வநதோன் றியககாறறொட வகடுறயாரமாட்டு நில்லாதுசெல்வஞ் சகடக்காற்போல்வரும ஞ் When by blameless means thou hast acquired great wealth, then, sharing it with others, eat fine rice imported on oxen; for fortune never standeth in the centre with any one, but shifteth like the wheel of a chariot. · யாவனயெருத்தம்பொழியக்குடைநிழற்கீழச வலப்பவேறாகி வீழவரதாங்கொண்ட நின்றன நின்றன நில்லாவெனவுணாந் வந்தது வந்ததுகூற்று. He who hath gone forth as the leader of armies, mounted on the neck of an elephant and over-shadowed by ensigns of dignity, when the power of his former deeds are turned against him, will fall and his wedded wife be taken by strangers. Know that those things are uncertain which thou regardest as certain and perform quickly every act of charity within thy power; for the days of thy life are gone ! are gone ! and even now death swiftly approacheth ! approacheth! தோற்றஞ்சானஞாயிறு நாழியாவைகலுங் மாற்ற வறஞ்செய்தருளுடையிராகுமினயாரும் பிறந்துமிறவாதாரில் செல்வரியாமெனறுதஞ்செல்வுழியெண்ணாத கருங்கோணமூவாய்திறந்தயின்றுப்பொற்றோன்றி மருங்கறககெட்டுவிடும் Death devours your days using the sun, whence they originate, as the measure by which he meteth; be compasionate, therefore, and practise virtue assiduously, for among all born there is none that hath not died. Those of little understanding, not considering, their natural tendency, say we are wealthy"; the greatest wealth, may be utterly destroyed and vanish like a flash of lightning darting in the night from a black cloud. உடாஅதுமுண்ணாதுந்தம்முடம்பு செற்றுங் கெடா அதநல்லறமுஞ்செய்யார் - கொடாஅது. Those who avariciously hoard what they have acquired, vexing their own bodies by stinting themselves in food and raiment, and not performing acts of imperishable charity, perish, O King of the mountains touching the sky! Witness the bees when deprived of the honey they have collected. ஆவா நாமாககநசை இயற்மறந்து போவாநாமெனனாப்புவல் நெஞ்சே -யோவாதுநின்றுஞற்றிவாழதியெவினுநின் வாழ் நாள்க்கு சென்றனசெய்வதுரை வணப்பயன் வந்தககாலவெய்யவுயிரா மனத்தினழியுமாமபேதை - நினைத்தவனைத் தொல்ைையதென்றுணரவாரெதடுமாற்றத் தெவைலயிகந்தொருவுவார். Say not foolishly, O my soul !" while here let us pursue our own interests and let us die without caring for virtue"; for, although thou mayest live long and prosper, say what wilt thou do when the days of thy life are passed? When the senseless man receives the fruit of his deeds, he sighs bitterly and grieves within himself; the wise, reflecting that it is the destined consequence of their sins, husten to pass the appointed limit of their affliction and escape from it. இன்று கொலன்று சொலென்றுகொலென Think not whether it will be this day, or that day, or what day, but, considering that death even now stands behind thee, eschew evil and pursue good in the way prescribed by the eminent ones. அறத்தின் than virlue.- உளங்கு more. - ஆக்கம் profil.- இல்லை there is not. - அதவன it, the ac, of the demonstrative pro. அதன. the same as அது i, that thing.-மறததனை than the forgelling, from மறத்தல் forgetfulness, the verbal generally used to express the action ofthe verb, declined in the 5th case, but governing, nevertheless, as a verb, the preceding term in the accusative.-உளங்கு asabore.இலவvasabove. - கேடு loss, damage, a derivative from கெடுதல் to despoil, ruin. a மனத்துக்கண் மாசிலனாதல் - That which in spotless purity preserves Is evanescent sound. (ச) "That which in spotless purity" &c-Víra-màmuni in the third book of the Tomul, பொருளதிகாரம Onthe subject matterof composition, has particularly examined and illustrated this couplet. He introduces it twice; in the First Chapter, in which the rules for the composition of prefaces are stated, and in the Third Chapter, on amplification, where it is made the thesis of a theme or dissertation, intended to exemplify that species of composition. In the former it is thus paraphrased இல்லறந்துறவறமெனவிவ்விரண்டினுளளுமடங்கிநிறகுமெல்லாவ றங்களுமனத்தின்றூய்மையாற்பேறும் பெருமையுமடையுமெனவும் மன த்தினுணமாசுகொண்டவன் செய்யுந்தவமுந்தானமுமற்றயாவுமறத்தினா வமாவதன றியறத்தின் பயனுளவல்லவெனவுமக் குறளிருபயனிவையென விரித்துக்காட்டுதும்விரிப்பவே மெய்யும்பொய்யுமவிளங்கியுடபயன்றரு மெய்யறத்தின் றன்மையே வெளியாயிஃதொன்றுணர்ந்து நாமதற்கொப பநடந்தாலிது வீடெயதும வழியெனககாணப்படுமே. பெரும் பொரு முணர்ந்துபொயமணி கொளவது கெடென்றாயினும் பொருவளை நோந்து முடலவாட்டியுமுயிரை வருத்தியுமேற்கதிவீட்டிறசெல்லாச்சில பொ யற்றங்களையீட்டுவத்திலுங்கேடாமன்றோ-இதவனவிலகிதன்னுயிரா ககங்காப்பதுவேண்டியிக்குறடபயனாராயவது நன்றே Every species of virtue is included under the two general heads of domestic virtue and religious virtue. It is here said, that by purity of mind, eminence and worth is obtained and, that devotion, or charity, and all other acts performed by one whose mind is not pure, hath only the empty sound and not the essence of virtue. The two significations of this Cural are thus distinctly shewn. When thus explained the truth and falsehood shine forth, and the true nature of virtue, whence substantial profit is derived, becomes apparent, and if we reflect on this and act accordingly, the path leading to salvation will be seen. Although löss be sustained by the cxpenditure of vast wealth in the purchase of a fulse;jereel, is it not yet a greater loss, afttr the wealth has been expended, the body emaciated, and the soul afflicted, that a feur false virtues only, not current in heaven, should be collected? avoiding this, therefore, and endeavouring to preserve that which is really profitable to the soul, reflect seriously on the purport of this Cural. The following extracts from the dissertation of which this couplet is the thesis contains the eitations from Tamil writings made by this author in direct illustration of it. புந்ததற்ச்சாயற்புகழ்ப்பிறாமெய்த்திறத்துளந்தமமைத்தீயெனச்சுடச் சுட்ச்செறிவாயமருளறதெளிந்துமெய்மை கண்டறிவாரறப்பயனசையு டபட்டார் - இதனாலன்றோ வானுயாதோற்றமெவன்செய்யுந்தனனெஞ்சந் தான்றிகுற்றப்படின் என்றார் -அன்றியும் நீட்டிய சடையமாகிநீரமூழகி நிலத்திறசொந்து வாட்டியவுடமபினயாங்களவரகதிவிளைக்குமெனவிற் காட்டிடைக்காடி போகிக்கயமூழகிக்காட்டுணின்றும் வீட்டிவன்விளைக்க மண்டும்வெளிற்றுரைவிடுமினென்றான். நுண்டுகிலவெகலஞ்சி நெருபபகம் பொதிந்து நோக்கிக் கொண்டுபொய்மறையவைத்தாற்கொந்தழல் சுடாதுமாமோ கண்டத்தினாவியாரதஙகடிமனதுறந்துகாட்டுட் பண்டவாவுளநீங்காதேற்பாவமோபரியுமெனறான இங்ஙனேபுறததவவேடமனறியுள்ளத் தூயமையில்லா முனிவாககுச் சிந்தாமணியிற் சீவகனசொன்னான் வானோர் புகழ்ந்துவணங்கிய துறவுந் தானோபயணிவலதாராதகத்தமுக காறுளதேலெனிலகத்துளறத்தின் திவையுமித தொடக்கத்தன் பலவுஙகரிப்புறத்திவிளயாம்- இவ றேவினைத்திணை வேண்டுளிவிரித்துக்கூறுக் Those desirous of obtaining the fruit of virtue, having freed themselves from the dclusion, arising from the applause giucn by others for the appeurance of virtue, while in reality their conscience burned within them like a fire, will comprehend the truth. For this reason hath not the Author said thus? CURAL'. Of what account is the understanding, which reaches beyond the And again; CHINTAMANI. If it be thought eternal felicity can be obtained by wearing long If from fear of a fine cloth being burned you place it within the Thus, in the Chintamani, Sivagen addresses one, who, void of inward purity, has assumed the garb of outward devotion. If the mind be inwardly impure, even devotion, which is reverenced These passages and many others like these prove what has been stated by direct examples, if further illustrations be required they may be given at large. NOTE. See at Page 58 the quotations from the Témbávan'i, Víra-màmuni. it will be observed, has borrowed, not the thoughts only, but the words of the first quotation from the Chintamani. The final verse appears also to belong to this work, but I have not been able to verify it. Other quotations follow which are less connected with the thesis, and are intended in part, also, as examples of the technical modes of illustrating a theme indirectly; as these are confessedly derived from the rhetoric of the European schools, which it is the purpose of the author to substitute for the more fanciful scheme of the Tamil writers, any notice of them would be foreign to the intention of this work. The following extracts, however, from the Rámáyan'am of Camben are added; but it must be remarked that their connection with the subject of this verse arises solely from the nature of the peculiar beings to whom they relate. The Araccer, therein mentioned, in Sanscrit Rácshasa, usually rendered Giants by European writers, are a mixed race; the genealogy of which I shall trace, as it will exemplify the opinions of the Hindus respecting the origin of good and evil, with which the general subject of this chapter is immediately connected. The whole of the following statement belongs to mythology; but, extravagant as the Puránas generally are, there is discernible in them a general method and connection of parts, |