________________
DECEMBER 1881.]
NOTES ON THE KURRAL.
853
he who understands the way of these five : in his power is the world.'
VIII. The greatness of the men of the full word (whose words never lack fulfilment) on this earth, the word of mystery points out.
IX. It is hard even for a moment to endure the wrath of those who have climbed the bill of virtue and taken their stand there.
X. The virtuous are antanar : for these, having put on righteous kindliness towards every living thing, go on in their ordered path.
The epithets applied to 'ascetics' in this chapter are
(1st couplet) Nettár :this is a participial noun, - those who have put away,' i.e. earthly affections. ni = ' destroy.' [Comp. S. na, nis, nas]: deny' is used in this sense. This is the S. tyága.
(2nd) turr and dr. This also is a part. noun: = those who have put away.' turra 'distance.' Comp. S. dri, dur, dúram.
(3rd) arran-púnd ár. "Virtue-who have put on as an ornament, clothed with virtue,'
who have arrayed themselves in virtue.' Arram has been discussed; púnd-ár is a part. noun. ✓ pun(a) Kan. púd, hud; comp. S. bhúsh.
(4th) aind um-képp an. "He who has kept under restraint the five', i.e. the senses. (Manavadh. II, 199. B. Gita, xviii, 51). The root kd =
guard.' Comp. y.d = 'tie.' Another form is kár. Comp. S. kará, 'prison.' Lat. carcer.
(5th) aind 'avitt án: avi-tt-án = 'he who has extinguished. The root avi is used intransitively, also-' to be boiled soft, to perish.' S. hd, compounded with ava: avaha.
(6th) peri-y-dr-'the great.' Root-per. ($, pa).
(7th) aind-in-vagai-teri-v-an-he who will understand the way of the five' vaj-ad, manner, way,' (Ger. weg). Root teri: cugnate with térr, and with tel. In Kan, tiļi; Tel. telu.
(8th) nirrai-mori-mand ar-fulness-wordmen, i.e. men whose word is fulfilled.' The word nirrai is an abstract noun formed from vnir by adding ai (S. 4). This root is found with single or dental rals, and with various strengthenings: thus, nira, nirappu, nirambu, niravu, nirrai. The group is very comprehensive, and the derivatives are very many. In Sansk, nirvdha (mis + vah] is its equivalent. Mánd ar is s. manus, manushya, Other forms are manu, manushan, manudan, mánidan. For mori, see further on.
(9th) 'gunam-ennum-kundr 'érri nindr ár'those who have climbed and stood upon the hill called quality (good quality, virtue). Kundru, hill.' (Tel. konda) Comp. S. kunda.
(10th) andan ar, or arra-v-ôr. With regard to the word andan ar, I confess I am doubtful. It is used for 'ascetic,' but is said to be compounded of am, beauty,' tan, kind,' and so to mean those who possess gracious kindliness of soul': a beautiful idea, but here, I think, rather far-fetched.
The words for authoritative writings are nül, panuval, marrai-mori.
(1) Of these núl means thread,' and by metaphor'a treatise. It is related to the verb nuv al = 'say, speak.' The same met, is found in S. sútra.
(2) Panural is probably panji+nuval (nút) -- thread of cotton,'treatise.'
(3) marrai, 'mystery'; mori, word.' Either of these alone, or in a compound, as aboveveda, sacred-book' as marrai (comp. S. marman); mori is probably another form of the same.
In the fourth couplet, in somewhat obscare language, is set forth the idea of the development in the better world' of the Virtuous Soul. He is a seed which planted in that better soil shall grow and yield immortal fruit.
The story of Indra's curse, referred to in couplet 5, may be read by the Tamil scholar in Kamban's Rámáyanam, Bála-Kándam, xth Panalam, Agaliyaippadalam, 72, &c., where the beauty of the verse contrasts with the uncouthness of the story.
Ithink it will be evident that our author did not, at least exclusively, contemplate in this chapter a Jaina saint, as has been supposed. In Jaina works this latter is (1) Lord of the world.' (This might seem to be pointed to in couplet 5.) He is (2) Free from bodily and ceremonial acts ;' (3) 'omniscient'; (4) Supreme Lord'; (5) god of gods'; (6) 'one who has crossed over the world' (tirthan kdra); (7) possessor of a spiritual nature, free from investing sources of error'; (8) 'one entitled to the homage of gods and of men'; (9) Victor over all human infirmities.' (See Wilson's Hindi Sects, p. 187.)
Bat a Jaina saint could not have wrath' as in couplet 9; nor is couplet 5 quite consistent with Jaina doctrines, though the poet may refer to a current story, without accepting it. Nowhere, indeed, does the eclecticism of Tiru
