Sanskrit Verses Similar to Thirukkural - Verse 0002

Verse 2

Kural	Shloka
கற்றதனால் ஆய பயனென்கொல் வாலறிவன் நற்றாள் தொழாஅர் எனின்.	अविज्ञाते परे तत्त्वे शास्त्राधीतिस्तु निष्फला | विज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला || Vivekacudamani 59 रेखामयध्वजसुधाकलशातपत्र-वज्राङ्कुशाम्बुरुहकल्पकशङ्खचक्रैः | भव्यैरलङ्कृततलौ परतत्त्वचिह्नैः श्रीवेङ्कटेशचरणौ शरणं प्रपद्ये || Venkateshvara Prapatti 5

Comments and Research Notes

The kural rhetorically questions the use of learning if it does not lead to the feet of the One with Supreme Knowledge. A recurrent theme in this Adhikaram is the juxtaposition of a strong jnana yoga proposition with a strong bhakti proposition.

The match is provided by a pair of shlokas from different sources, using परतत्त्व as the unifying anchor. The first shloka from Vivekacudamani by Adi Shankaracharya declares that when the Supreme Reality is not known, knowledge of the shastras is fruitless. Thus शास्त्राधीतिस्तु निष्फला corresponds to the rhetorical question கற்றதனால் ஆய பயனென்கொல். The shloka further adds that the knowledge of the shastras is fruitless even when one realizes the Supreme Reality. So where is this परतत्त्व to be found?

The second shloka from Venkateshvara Prapatti declares surrender to the Lord (in the name and form of Venkateshvara), whose soles are adorned by emblems of the Supreme Reality. The Lord is the locus of (the knowledge of) Supreme Reality. Thus परतत्त्वचिह्नैः श्रीवेङ्कटेशचरणौ शरणं correponds to வாலறிவன் நற்றாள் தொழ.

Note that some versions of the Vivekacudamani list the shloka as Verse 61.

The same idea is also captured in the first verse of Adi Shankaracharya’s Bhaja Govindam: भज गोविन्दं भज गोविन्दं गोविन्दं भज मूढमते । सम्प्राप्ते सन्निहिते काले नहि नहि रक्षति डुकृङ्करणे ॥ This verse points out the futility of learning the advanced rules of grammar, as that will not save one when one approaches the time of death; instead, it urges worhsipping the Lord (in the name and form of Govinda). While the connection to the futility of learning (கற்றதனால் ஆய பயனென்கொல்) without worship of the Lord is obvious, the connection to வாலறிவன் is subtle. In his commentary on the Vishnu Sahasranama, for the word, Govinda, Adi Shankara cites traditional etymology (Nirukta) : गोभिर्वाणीभिः विन्दते, वेत्ति वेदान्तवाक्यैरिति वा गोविन्दः। ‘गोभिरेव यतो वेद्यो गोविन्दः समुदाहृतः’इति श्रीविष्णुतिलके।

While the kural abstractly says learning, Adi Shankaracharya specifies learning the shastras or learning a particular aspect of vyakrana shastra in the case of Vivekacudamani and Bhaja Govindam respectively.

I interpret வாலறிவன் as an epithet of the Lord, since this kural is in the chapter praising God. If we interpret the word to denote, say, a Guru with Supreme Knowledge, then Verse 154 of the Guru Gita can close the gap: गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः । गुरुः साक्षात् परं ब्रह्म तस्मै श्रीगुरवे नमः ॥ In Indic traditions, the Guru with Supreme Knowledge is often equated to God, and surrender to the Guru’s feet is recommended.