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354
THE INDIAN ANTIQUARY.
valluvar seem to me more conspicuous than in this chapter. Every system has its ascetics, and self-denial is everywhere mighty.
Certainly there is much here which might be compared with the teaching of the Christian scriptures, and I can fancy in the Tamil verses an echo of such words as these: "Yet have I set my king upon my holy hill;" "Kiss the Son lest he be angry, and ye perish from the way, when His wrath is kindled but a little;" "I have overcome the world;""This is the victory which overcometh the world, even your faith;" "He that doeth the will of God abideth for ever." Comp. also Rev. ii, 26, 27; vi, 17.
His knowledge and experience would extend to the Christian establishments in Meilâ pûr, to the Buddhist works in the Vihara Rath of Mahamallaipura (Foulkes in Ind. Ant. vol. VII, p. 7); to Dandis and Tridandis, Yogis-probably to the Madhavâchâris-with their adaptations of Christian doctrines and institutions; and to the Jaina monasteries. These had different institutions (orukkam) and reverenced different sacred books (panuval); while all appealing to a mysterious' word' or scripture (marrai-mori). The worth and power of the whole is summed up in couplet 10.
CHAP. IV.
The title of the 4th chapter is the "emphatic commendation of virtue:" arranvali-urruttal.
Arran arram-Nouns in m in Tamil may optionally end in n: the final nasal is no essential part of the word. Vali 'strength' a great number of words having ✔ val or bal are found in the South Indian languages, all having the primary idea of 'power;' S. bal. Urruttal is made up of urr (be, feel) + tt, a causal insertion + al, termination of verbal nouns ; ir, urr, ul are the chief roots in the Dravidian dialects which predicate existence. ir more especially seems to assert position,' urr, 'sensation' and ul, 'reality'.
I translate the 10 couplets, of which it is to be noted that they are perhaps on the whole the most polished in the book: absolutely perfect, flawless gems in Tamil :
I. It yields distinction, and it yields happiness than virtue what greater acquisition in life ?
II. Than virtue there is no higher acquisition; than forgetfulness of it no deeper destruction.
III. In every possible way, ceaselessly whenever opportunity is afforded, do deeds of virtue.
[DECEMBER, 1881.
IV. In mind be spotless! So much is virtue. All else is empty noise. (Gitá, xvi, 1.)
V. Virtue is that which hath walked with foot that slips not through envy, lust, wrath, or evil speech. (Bhag. Git. xvi, 21.)
VI. Do deeds of virtue, not saying, "then we shall know" that, when thon diest, shall be undying help.
VII. When you compare the bearer of the litter with him who rides therein, you need not further speak of the tendency of virtue.
[The commentator says: because their respective positions are the result of virtue and vice in a former state of existence. (S. John, ix. 2.)]
VIII. If he do good, suffering no day to fall profitless, that will be a stone which will close up the way of living days.
[Com.: this will prevent his passing through other forms of being.' These two couplets express the belief of nearly all Hindûs of every sect.]
IX. What comes through virtue is pleasure : all else are outside of it, and are void of praise.
X. What is to be placed in the category of things to be done is virtue: what should be shunned is vice.
In the 4th couplet adal is either an optative mood-be thou' or a verbal noun-'the being.' The general translation takes the latter: to be spotless in soul is virtue.' The Tamil scholar must take his choice. In the second line nira: this is the construction referred to in No. II. of these notes (vol. VIII, p. 307): mudal-a. Nir, 'water' (S. ntra), thence, 'juice,'' essence,' 'essential property.' The commentators and all translators following them, take the latter meaning. I would suggest the literal and, I submit, more practical translation: 'other' things are all as resounding waters.' To a poet living on the surfbeaten S. Thome sea-shore this would be a very natural metaphor.
The teaching of this chapter is obviously to some extent that of the xviiith chap. of the Gita: action is not to be forsaken. Great as are ascetics, it is in the performance of virtuous deeds that men are to partake of the highest enjoyments and merit the greatest rewards. In this chapter we have, however, I believe, a higher moral teaching than is to be found in any Hindu book, at least of earlier date than itself.
And since the writer (1) was an avowed eclectic; (2) was unfettered by caste; (3) was
