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Vol. XVIII, No. 3
Ch. 14. sadācāra decorum, decent behaviour. Ch. 20. vyartha-kathana--purposeless talk, Ch. 22. paropakāra -helping others.
(ix) It can be particularly noted that part 1 of the Kural is replete with the great virtues and profound ethical values like ahimsa--non-violence, karuņā--compassion, anāmişāhāra sākāhāram abstinenee from meat-eating or vegetarianism, kşamābhāva-tolerance and forgiving nature etc., for the propagation and practice of which Jainism is wellknown to the world for the last two thousand years and more.
(x) Moreover it can be marked with special interest that the peculiar Jaina Concept of Truth or the “Jaina Interpretation of Truth” (As prof. R. Williams would put it) is presented candidly and accurately by Tiruvalļuvar in the Chapter on Satya-truth :
That indeed is truth, if the words expressing which do not cause any harm or injury to anybody (1.30.1).
If any goodness is to come out from some falsehood, that falsehood (or the words expressing it) also stand in the very rank of truth (1.30.2). This peculiar Jaina meaning and interpretation of truth in these two couplets can be rightly compared with that given by Ācārya Umāsvāmi in his Tattvārtha-sūtra–VII-14 and by his commentator Ācārya Pūjyapāda in his Sarvārtha-siddhi-VIl-14,
Now in this context, a question arises as to how to account for Tiruvalluvar's plan and design of his Kural, with the addition of part II, Porul-Artha (Socio-economic, Political and Administra tive Matters) and part III, Inbaṁ--Kāma (Idealised Love) ? Tiruvalļuvar, as a pious (Jaina) householder, scholar, poet and a keen observer of the society round about him must have thought of the householder's socio- economic responsibilities as well as his duties towards the state-which was of monarchial type with Kingship in those days; and he might have also felt the need of the householder's being equipped with the knowledge of idealised love for a conjugal and happy married life; and hence he may have added these two parts too through commendable exertion, self-study and in the course of such attempt and also as inspired by his ecletic attitude and catholic spirit, he must have drawn upon the various authorities from the Brāhmaṇic sources like the Manu-smrti, Mahābhārata, Arthaśātra, Nitiśāstra, Dānacandrikā, Vātsyāyana etc., and thus made
assic a worthy comprehensive treatise on the art of living for the good of all people.
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