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Tirukkural defines the liberated state as the immutable natural state of the self (Peraviyarkai) in the abode of the liberated that is over the world of the celestials (Vanork uyarnda Ulagam).
The way of attainment of liberation is stated as complete desirelessness (Ava Nippinannilaiye Peraviyarkai Tarum). The nature of the pure-self is desirelessness. This will occur if affection is shown to the pure nature of the self or reality (Vaimai Venda Varım) ( Kural 364).
Tirukkural verses are couplets of seven words each with four in the first line and three in the second
Aranericcaram : The essence of the way of virtue is the work of Tirumunaippadiar. The verses are quatrains.
Mutual help between the Jaina ascetic and the householder that sustain both the Dharmas is explained in verse 15.
In the same manner that the wooden pillar and the wooden frame support each other, the (Jaina) ascetic support the householder (by enlightening him on Dharma) and the householder in turn supports the ascetic (by providing him with food, drink, shelter and books). Thus jointly they sustain both the Dharmas in this world surrounded by oceans.
On the impermanence of body and wealth (verse 20).
Those living to-day may die this very day and their properties will belong to others the same day. Thus oh ! brother ! you are living in the clutches of cruel death, beware ! and observe Dharma.
Jivarma the empirical self becomes Parmatama or God by realizing his pure self and that self all others worship, is stated in Kural 268. It is as follows:
Who attains his pure and perfect self, him all the other persons worship in adoration.
These views are purely Jaina. Tamil scholars with philosophical knowledge understand these and accept Jaina authorship of Tirukkural.
Jainas and the Jaina ascetics are teachers of humanity. Unless the author of Tirukkural is understood as a Jain, its true meaning cannot be grasped. This is the Tamil Jains plea to the Tamil scholars.
Attaining liberation from the cycle of births and deaths is the aim of Jainism (Piravamai Vendum-Kural 362). Without the practice of penance liberation cannot be attained. Without the help of the householder to provide the homeless monks with food and drink, they cannot be penance. Without the teaching of the monks the householder cannot learn the truth or reality. Hence their help is mutual in treading the path of liberation. This fact is made evident in Kural 263.
Probably in the eagerness to feed and help the ascetics some of the good house-holders forgot to help themselves this course of discipline and penance.
The home life is composed of the husband and wife. Their affection should make them one in mind to discharge their duty to the homeless monks and keep living the path way to liberation that they themselves have to tread one day. This is the subject matter of the third section of Tirukkural-Kamattuppal (love).
Dharma cannot enter the bad man's heart (verse 30).
Even if stone remains in water daily it cannot become soft. Similarly the bad person even if he hears Dharma daily his heart will remain harder than the stone.
Verse 189.
What is to be destroyed is vice, what is to be shown is kindness, what is to be eaten often is right knowledge and what is to be constantly thought of is liberation.
The very person is the cause of his progress and downfall (Verse 151).
Oneself is his own enemy and friend; oneself earns his happiness here and in his next birth; oneself reaps his own Karmas and one self the witness of his own Karmas.
Home life needs earning through some occupation as well as saving and possession of property. Their stability rests on a good Government. In the middle section Porutpal is described the state craft. Thus the three sections are inter-connected with one another.
Palamoli or Proverbs :
Prof. Chakravarti writes in his book 'Jaina Literature in Tamil' page 45, "The author is a Jaina by name Munr uraiaraianar. It contains 400 quatrains of Venba metre like Naladivar. It consists of valuable old sayings containing not merely principles of conduct, but also a good deal of worldly wisdom.
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Rajendra-Jyoti
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