Namaste
by Rajesh Krishnan
| 1 : அறத்துப்பால் : பாயிரம் : கடவுள் வாழ்த்து | ||
|---|---|---|
| 1 | அகர முதல எழுத்தெல்லாம் ஆதி பகவன் முதற்றே உலகு. |
अकारः सर्ववर्णाग्रयः प्रकाशः परमेश्वरः | आद्यमन्त्येन संयोगात् अहमित्येव जायते || सर्वं परात्मकं पूर्वं ज्ञप्तिमात्रमिदं जगत् | ज्ञप्तेर्बभूव पश्यन्ती मध्यमा वाक् ततः स्मृता || Nandikesvara Kasika 4-5 |
| 2 | 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 |
| 3 | மலர்மிசை ஏகினான் மாணடி சேர்ந்தார் நிலமிசை நீடுவாழ் வார். |
सकृन्मनः कृष्णपदारविन्दयोर् निवेशितं तद्गुणरागि यैरिह | न ते यमं पाशभृतश्च तद्भटान् स्वप्नेऽपि पश्यन्ति हि चीर्णनिष्कृताः || Bhagavata Purana 6.1.19 |
| 4 | வேண்டுதல் வேண்டாமை இலானடி சேர்ந்தார்க்கு யாண்டும் இடும்பை இல. |
योगयुक्ते त्वयि सदा रागद्वेषविवर्जिते | दयामात्रैकनिरते न वध्या ह्यथवा तव || Shiva Purana, Rudra Samhita, Sati Kanda 2.2.16.11 त्वत्पादपङ्कजं स्मृत्वा सर्वदुःखक्षयो भवेत् | दुःखं सतीवियोगोत्थं निवर्तय महेश्वर || Shiva Rahasya, Ishakhya 12th Amsa, Adhyaya 7, Verse 39 |
| 5 | இருள்சேர் இருவினையும் சேரா இறைவன் பொருள்சேர் புகழ்புரிந்தார் மாட்டு. |
यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् | तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति || Mundaka Upanishad 3.1.3 |
| 6 | பொறிவாயில் ஐந்தவித்தான் பொய்தீர் ஒழுக்க நெறிநின்றார் நீடுவாழ் வார். |
इन्द्रियाणां निरोधेन सत्येन च दमेन च | ब्रह्मणः पदमाप्नोति यत् परम् || Mahabharata 3.200.52 (BORI Critical Edition) |
| 7 | தனக்குவமை இல்லாதான் தாள்சேர்ந்தார்க் கல்லால் மனக்கவலை மாற்றல் அரிது. |
न तस्य कार्यं करणं च विद्यते | न तत्समश्चाभ्यधिकश्च दृश्यते | परास्य शक्तिर्विविधैव श्रूयते | स्वाभाविकी ज्ञानबलक्रिया च || Shvetashvatara Upanishad 6.8 एको वशी निष्क्रियाणां बहूनाम् | एकं बीजं बहुधा यः करोति | तमात्मस्थं येऽनुपश्यन्ति धीराः | तेषां सुखं शाश्वतं नेतरेषाम् || Shvetashvatara Upanishad 6.12 |
| 8 | அறவாழி அந்தணன் தாள்சேர்ந்தார்க் கல்லால் பிறவாழி நீந்தல் அரிது. |
मुक्तिर्वामन इत्येव तारकाख्यो विधिः परः संसारार्णवतप्तानाम् | नावावेतौ सुरेश्वरौ तारकं ब्रह्म विश्वेषां मृतानां जीवतामिदम् || Vayu Purana 46.40 |
| 9 | கோளில் பொறியின் குணமிலவே எண்குணத்தான் தாளை வணங்காத் தலை. |
असारे संसारे निजभजनदूरे जडधिया भ्रमन्तं मामन्धं परमकृपया पातुमुचितम् | मदन्यः को दीनस्तव कृपणरक्षातिनिपुणः त्वदन्यः को वा मे त्रिजगति शरण्यः पशुपते || Shivananda Lahari 13 |
| 10 | பிறவிப் பெருங்கடல் நீந்துவர் நீந்தார் இறைவன் அடிசேரா தார். |
अविरतभवभावनातिदूरं भवविमुखैर्मुनिभिः सदैव दृश्यम् | भवजलधिसुतारणाङ्घ्रिपोतं शरणमहं रघुनन्दनं प्रपद्ये || Adhyatma Ramayaṇa, Araṇyakaṇḍa 3.8.48 |
It is apropos to find a parallel to the kural in a commentary on the Mahesvara Sutras of Panini. Reading the surrounding verses gives a fuller picture of the semantic fit.
अकारो ब्रह्मरूपः स्यान्निर्गुणः सर्ववस्तुषु ।
चित्कलामिं समाश्रित्य जगद्रूप उणीश्वरः ॥
...
अकारः सर्ववर्णाग्र्यः प्रकाशः परमेश्वरः ॥
...
सर्वं परात्मकं पूर्वं ज्ञप्तिमात्रमिदं जगत् ।
...
अकारं सन्निधीकृत्य जगतां कारणत्वतः ।
इकारः सर्ववर्णानां शक्तित्वात् कारणं मतम् ॥
I interpret முதற்றே to denote primordial cause that is both effective and material for உலகு.
Verse 4 alone may suffice as the अहम् in the second line can be interpreted as Brahman leading to the world; including verse 5 makes the congruence complete without needing such extrapolation or external references.
See also:
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. Note that some versions of the Vivekacudamani list the shloka as Verse 61. The shloka further adds that the knowledge of the shastras is fruitless even when one realizes the Supreme Reality. The choice of this verse reflects an interpretive bias toward the jnana yoga perspective. 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. The same devotional aspect could be covered by numerous alternatives and this specific verse choice is not critical to the crux of the kural.
The spirit of the kural is perhaps captured better 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 worshipping 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.
The Bhagavata Purana shloka is an excellent match for the kural. The traditional Tamil interpretation takes மலர் as the heart-lotus: God who abides in the lotus of the mind/heart, and those who hold His excellent feet in remembrance live long upon earth. The shloka affirms that those who fix their mind upon Kṛṣṇa’s lotus feet do not even in a dream see Yama or his messengers. Thus सकृन्मनः कृष्णपदारविन्दयोर् निवेशितं corresponds well with மலர்மிசை ஏகினான் மாணடி சேர்ந்தார், and न ते यमं … पश्यन्ति corresponds well with நீடுவாழ்வார். Rather than interpreting நீடுவாழ்வார் merely as having a long biological lifespan (or even living in the remembrances of people), the shoka provides a natural theological expansion that freedom from Yama is freedom from ordinary mortal existence. This is in keeping with the overall theme of this chapter of the Thirukkural.
We note that an explicit connection to a long life on earth accruing from worship of the Lord (in the name and form of Achyuta) is seen in Bhagavata Purana 4.21.48: वीरवर्य पितः पृथ्व्याः समाः सञ्जीव शाश्वतीः । यस्येदृश्यच्युते भक्तिः सर्वलोकैकभर्तरि ॥
The kural combines two ideas: One who is without desire and aversion, and removal of afflictions of those who reach the feet of such a One. The kural does not explicitly name such a One as God, although it is implicit due to its being within the கடவுள் வாழ்த்து adhikaram and இறைவன் is mentioned explicitly in other kurals in that section.
We could find a parallel only by including two shlokas that touch upon one idea each. The first shloka is Daksha speaking in praise of Shiva to Sati about Shiva, characterizing him as रागद्वेषविवर्जित, which correspponds to வேண்டுதல் வேண்டாமை இலான். In the second shloka chosen here from the Shiva Rahasya, Brahma addresses Shiva, who is grieving Sati’s separation, declares that remembering Shiva’s lotus-feet destroys all suffering. This correspons to: அடிசேர்ந்தார்க்கு யாண்டும் இடும்பை இல.
Though apaprently the sources of the two shlokas are different, they share a common anchor. In both cases, they refer to Lord Shiva, and specifically within the shared context of the story of Sati devi. The second verse was therefore chosen over countless other alternatives in the literature conveying that those who reach God’s feet are freed of all sorrows and afflictions.
It is useful to note that Lord Shiva is characterized not only as beyond desires and aversions, but more generally as being beyond dualities, for example, see Shiva Purana 2.2.1.4: स योगी सर्वविष्ण्वादिसुरसेव्यः सतां गतिः । निर्द्वन्द्वः क्रीडति सदा निर्विकारो महाप्रभुः ॥ This is a recurrent theme across many texts for different names and forms of divinity. See for example: Lord Krishna says न मे द्वेष्योऽस्ति न प्रियः in Bhavad Gita 9.29.
Associating the concept of रागद्वेषविवर्जितः with the divine if found in other Indic religions too. In the Jain text by Haribhadra called the Shad-darshana-samuccaya, verse 45, we find expression of a similar idea: जिनेन्द्रो देवता तत्र रागद्वेषविवर्जितः। हतमोहमहामल्लः केवलज्ञानदर्शनः ॥ A similar idea is found in the well known Buddhist vandana: तं भगवन्तं वीतरागं वीतद्वेषं शिरसा नमामि । Sikh texts (in Punjabi) also contain similar themes: characterizing God as nirvair and beyond all dualities, and discusses freedom from duhkha and raaga through God and Guru.
The kural asserts that the two karmas joined with darkness do not cling to those who pursue the praise of the Lord grounded in truth. இருவினை is classically understood as good and bad karma (पुण्य and पाप), while இருள் denotes ignorance or delusion. Mundaka Upaniṣad 3.1.3 offers an exceptionally close conceptual parallel: இருவினையும் சேரா corresponds to पुण्यपापे विधूय, while இறைவன் finds a close counterpart in ईशं पुरुषम्.
The kural explicitly characterizes the two karmas as இருள்சேர், “joined with darkness,” whereas the Upaniṣadic verse leaves अविद्या implicit in its surrounding knowledge–ignorance framework. The रुक्मवर्णम् (“golden-hued”) Lord also presents an implicit contrast with இருள்.
The core theological-karmic structure is therefore strikingly close, but the emphasis differs: the kural stresses praise grounded in knowledge of the Lord’s true nature (பொருள்சேர் புகழ்), whereas, the Upanishad stresses direct realization (पश्यते… विद्वान्) of the Lord.
The shloka’s इन्द्रियाणां निरोधेन सत्येन च दमेन च has good correspondence to பொறிவாயில் ஐந்தவித்தான் பொய்தீர் ஒழுக்க நெறிநின்றார், and ब्रह्मणः पदमाप्नोति यत् परम् has good correspondence to நீடுவாழ்வார் based on classical interpretation of the kural. This follows Parimelazhagar, who glosses ஐந்தவித்தான் as the one who has cut off the five desires associated with the five senses, and நீடுவாழ்வார் specifically as “without birth, they live forever, remaining of one nature: (பிறப்பின்றி) எக்காலத்தும் (ஒருதன்மையராய்) வாழ்வார்.
A similar theme is expressed in Manusmṛti 6.60: इन्द्रियाणां निरोधेन रागद्वेषक्षयेण च । अहिंसया च भूतानाममृतत्वाय कल्पते ॥ Again the focus is not longevity of the body, but supreme Brahman-state / immortality.
The Kural has two tightly connected propositions: the Lord is without equal; and those who attain/attach themselves to Him are freed from mental distress. The Shvetashvatara Upanishad gives us those two propositions in two verses that are nearby in the text. The first shloka (verse 6.8) gives us: न तत्समश्चाभ्यधिकश्च दृश्यते which corresponds to தனக்குவமை இல்லாதான். The second shloka (verse 6.12) affirms that to those steadfast ones who perceive Him dwelling within the Self: for them is eternal happiness, not for others – तमात्मस्थं येऽनुपश्यन्ति धीराः तेषां सुखं शाश्वतं नेतरेषाम्. The तम् here is referring to the same One who is न तत्सम in the earlier verse. They are in a connected sequence of verses in the text.
We need to make this interpretive adjustment. While at a literal level, this looks different from தாள்சேர்ந்தார்க் கல்லால் மனக்கவலை மாற்றல் அரிது, the two are different poetic idioms for the same soteriological movement. Seeing as dwelling within the self is jnana equivalent of the surrendering at the feet bhakti idiom. In my interpretation, Valluvar uses தாள்சேர்ந்தார் across verses in this chapter in a general Ishvara Pranidhana sense rather than a literal sense.
The shlokas adopt this movement: the One who has no equal » Him who is perceived within the Self » eternal happiness for those who attain that realization, not others. This is a paallel to the kural’s movement: the One who has no equal » those who reach His feet » removal of mental anguish, and not otherwise. The difference in தாள்சேர்ந்தார் and तमात्मस्थं येऽनुपश्यन्ति is a difference of devotional versus Upanishadic metaphor; it does not affect the crux of the Kural’s two-part proposition.
Verse 7 of the Rudrāṣṭakam, a more recent text due to Tulasidas, provides a striking devotional formulation of the second half of the kural through Shiva’s lotus feet and the destruction of santapa: न यावद् उमानाथ पादारविन्दं भजन्तीह लोके परे वा नराणाम् । न तावत् सुखं शान्ति सन्तापनाशं प्रसीद प्रभो सर्वभूताधिवासम् ॥ The correspondence of पादारविन्दं भजन्ती and सन्तापनाशं to தாள்சேர்ந்தார் and மனக்கவலை மாற்றல் is strong, however, it lacks the decisive “no equal” formulation of the Upanishad न तत्समश्चाभ्यधिकश्च दृश्यते.
The kural asserts that except for those who have joined themselves to the feet of அறவாழி அந்தணன், it is difficult to cross the other ocean, namely that of samsara involving artha and kama. The distinctive expression of this kural is அறவாழி அந்தணன். Parimelazhagar’s gloss of this term is: அறவாழி என்பதனைத் தரும சக்கரமாக்கி, அதனை யுடைய அந்தணன் என்று உரைப்பாரும் உளர். In other words, it makes a strong connection from Dharma and Brahmana to attributes of the Lord.
From the kural it follows directly that:
அறவாழி அந்தணன் தாள்சேர்ந்தார் பிறவாழி நீந்துவர். தாள்சேராதார்க்குப் பிறவாழி நீந்தல் அரிது. => அறவாழி அந்தணன் மட்டுமே பிறவாழியில் தவிப்பவர்க்கு நீந்தலுக்கான சிறந்த வழி.
The Vayu Purana shloka, with the contextual identification of Vamana as the relevant அறவாழி அந்தணன், states the corresponding proposition directly: मुक्तिर्वामन इत्येव तारकाख्यो विधिः परः संसारार्णवतप्तानाम्
Note that the subsequent two verses in the Vayu Purana connects Vamana to त्रिविक्रमञ्च ब्रह्माणं and धर्मात्मा, allowing the interpretation of அறவாழி அந்தணன்.
We discuss the possibility of reading the expression அறவாழி அந்தணன் through three established religious vocabularies: Vaishnava, Shaiva, and Jaina. Once the அறவாழி அந்தணன் is established as an epithet for the Lord in a given tradition, connecting to the soteriological function (namely, பிறவாழி நீந்தல்) is relatively straightforward within that tradition.
Vaishnava:
Shaiva:
Jaina:
The kural declares that the head that does not bow to the feet of the One possessing eight qualities is without function, like a sense-organ lacking its proper faculty. The Sanskrit parallel I chose is Shivananda Lahari 13, which says: “O Pashupati, far from Your worship, with a jada intellect, I wander blindly in this insubstantial samsara,. Out of Your supreme compassion, it is fitting that You protect me. Who is more helpless than I, for You who are supremely skilled in protecting the helpless? Who other than You is my refuge in the three worlds?”
The correspondence can be developed in three steps. First, கோளில் பொறியின் குணமிலவே corresponds to जडधि and मामन्धं. Second, எண்குணத்தான் corresponds to पशुपते, another name for Shiva. Third, the remaining elements correspond naturally: தலை and தாளை வணங்கா find their counterparts in धि and निजभजनदूरे.
Maṇakkudavar interprets கோளில் பொறியின் குணமிலவே as an image of sense-organs without intelligence: அறிவில்லாத பொறிகளையுடைய பாவைகள். The organs are physically present but lack the animating intelligence required for their proper function. The kural therefore evokes both a functionally inert faculty and the sense of blindness.
Parimelazhagar identifies எண்குணத்தான் through the eight qualities attributed to the supreme being and takes தாள் as the feet to which the head must bow, a metaphor for devotion.
With these interpretive moves, the parallel with the shloka becomes clear. The Sanskrit explicitly describes one who is far from worship (निजभजनदूरे) of Shiva (पशुपते) as possessing a jaḍa intellect (जडधि). The immediately following reference to blindness (मामन्धं) reinforces the sensory imagery of கோளில் பொறி, since blindness is the paradigmatic failure of a sensory faculty. The shloka thus brings together both dimensions implicit in the kural’s metaphor—the functionless pori and the jada mind—and locates both in the condition of being distant from Shiva’s worship. There is also a suggestive correspondence between தலை and धि: the kural locates the deficiency in the head, while the shloka locates it in the intellect. Both designate the faculty that ought to orient the person toward Shiva but has instead become inert.
Finally, the connection with Shiva’s feet is explicit in the immediately preceding material. Verse 7 says: मनस्ते पादाब्जे निवसतु. The verse assigns the various organs to their proper Shaiva functions, providing a positive counterpart to the जडधि: the mind established at Shiva’s lotus feet.
A striking Tamil parallel in the Viveka Cintamani verse 28 makes the Shaiva correspondence explicit: “The head that does not bow to Shiva’s feet, the hands that do not give to those who ask, the ears that do not hear good speech … though they exist, what use are they?”
சிவனடி வணங்காச் சென்னி,
இரப்பவர்க்கு ஈயாக் கைகள்,
இனிய சொல் கேளாக் காது,
...
இருப்பினும் பயன் என்?
The epithet எண்குணத்தான் finds support in both the Tamil Shaiva and Jain traditions, although this specific epithet is unusual in the Hindu Sanskrit literature surveyed. Several candidate lists of eight qualities must therefore be considered, and they do not match. There is one associated with Parimelazhagar, another with Paridhiyar, one in Jain Sanskrit literature, and Vedanta Deśika’s list of eight qualities attributed to Lord Narayana in the Vaishnava tradition.
Shaiva: Parimelazhagar’s gloss gives the Shaiva list: தன்வயத்தன் ஆதல், தூய உடம்பினன் ஆதல், இயற்கை உணர்வினன் ஆதல், முற்றும் உணர்தல், பாசங்களின் நீங்குதல், பேரருள் உடைமை, முடிவில் ஆற்றல் உடைமை, வரம்பில் இன்பம் உடைமை. This eightfold characterization is explicitly attested in Tamil Shaiva literature, for example, இருத்திடும் எண்குணம் எய்தலும் ஆமே (Tirumantiram 1205) and இயக்கி மார் அறுபத்து நால்வரை எண்குணம் செய்த ஈசனே (Tiruvacakam, Tirukkazhukkundrap Patikam 7).
Jaina: Paridhiyar specifies a somewhat different list, whose components have parallels in Jain Sanskrit literature, including the explicit designation अष्टगुणाः … सिद्धाः in Nemicandra’s Gommatasara Jivakanda 68. The eight according to Nemicandra’s Dravyasaṃgraha in Prakrit are: सम्मत्तणाणदंसणवीरियसुहुमं तहेव अवगहणं । अगुरुलहुअव्वबाहं अठगुणा होंति सिद्धाणं (Infinite Right Faith, Infinite Knowledge, Infinite Perception, Infinite Energy, Subtlety, Interpenetrability, Neither Heavy nor Light, Freedom from Affliction)
Vaishnava: In शारीरकाधिकरणरत्नमालाप्रकाश, Vedanta Deśika gives the eight qualities as a single chain, based on the Chandogya Upanishad: अपहतपाप्मत्वमूलकाश्च विशोकत्व-विजरत्व-विमृत्युत्व-अविजिघत्सत्व-अपिपासत्व-सत्यकामत्व-सत्यसङ्कल्पत्व गुणाः। He provides the Shruti pramana that “He is the inner Self of all beings, free from evil, the divine God, the one Narayaṇa.”: स्वाभाविकमपहतपाप्मत्वं च नारायणस्यैकस्यैव, “एष सर्वभूतान्तरात्मा अपहतपाप्मा दिव्यो देव एको नारायणः” इति श्रुतेः । and draws the consequence that freedom from old age and the other qualities proceeding from it are likewise Narayana’s alone, without qualification: अतः तत्प्रयुक्तमजरत्वादिकमपि निरुपाधिकं नारायणस्यैव । Compared with the enkunattan references in Jain and Tamil Shaiva texts, this has a weaker connection to the epithet, but it provides a possible way to gloss the term through a Vaishnava lens.
The shloka is an excellent semantic match for the kural: both directly connect crossing the ocean of birth with reaching the feet of God. This shloka is the 5th in a subsection called the Jatayukruta Rama Stotram, which occurs within Sarga 8 of the Aranyakandam of Adhyatma Ramayanam.
There are some differences between the kural and shloka. The kural uses the general and abstract term for God, whereas, the shloka specifies (the name and form of) Lord Rama. The kural uses the term swim across, whereas the shloka mentions a boat (potam). The kural explicitly asserts the converse position, that is, those who do not reach the feet of God do not swim across; the shloka is silent about them. The shloka has the notion of surrendering to the Lord whose feet is the boat, whereas the kural talks simply of reaching His feet.
The first line of the shloka additionally conveys that Lord Rama is very far from the constant contemplation of worldly existence, but is ever seen by the sages sages who have turned away from worldly existence. This idea is not covered by the kural.
This crossing the ocean of samsara by taking refuge in God’s feet is a common theme across numerous Indic texts.
Another strikingly similar shloka that is an equally good match is Verse 4 of the Dakshinamurthy Ashtakam by Vrishabhadeva Verse 4: अविरतभवभावनाऽतिदूरं पदपद्मद्वयभाविनामदूरम् । भवजलधिसुतारणाङ्घ्रिपोतं सततमहं दक्षिणामूर्तिमीडे ॥
The kurals in this chapter are striking not because any one of their theological ideas is unprecedented, but because they juxtapose jnana and bhakti so tightly. The Lord is first identified through a series of attributes, then learning is declared fruitless without worship of His feet, and finally devotion is associated with freedom from death, sorrow, and afflictions, and crossing the ocean of samsara.
The essence of this chapter may be seen through the alternative lens of the Vishnu Sahasranamam and Kulashekhara Alwar’s Mukundamala taken together, which we explore below. It can be seen through other traditions too, which I do not explore in similar detail.
The Sahasranamam provides Sanskrit vocabulary for the identity and salvific attributes of the Lord that are in alignment with the epithets used by the kural. Particularly relevant to the last kural is its own framing question, किं जपन्मुच्यते जन्तुर्जन्मसंसारबन्धनात्? Thus तारणः is not merely a generic crossing metaphor but belongs to the text’s explicit salvific vocabulary.
| Kural Expression | Vishnu Sahasranamam Parallel |
|---|---|
| ஆதி பகவன் | भूतादिः, भगवान् |
| அகர | अकारः |
| முதற்றே உலகு | प्रधानपुरुषेश्वरः, कारणम्, कर्ता, विकर्ता |
| தனக்குவமை இல்லாதான் | अतुलः |
| அறவாழி அந்தணன் | धर्मः, धर्मविदुत्तमः, वामनः, त्रिविक्रमः, ब्राह्मणः |
| வாலறிவன் | सर्वज्ञः, ज्ञानमुत्तमम् |
| பொறிவாயில் ஐந்தவித்தான் | हृषीकेशः, अतीन्द्रियः |
| பொய்தீர் ஒழுக்க நெறிநின்றார் | सत्यधर्मपरायणः, सत्यधर्मपराक्रमः |
| பிறவிப் பெருங்கடல் / பிறவாழி + நீந்தல் | तारः, तारणः |
| இறைவன் | ईश्वरः |
| மலர்மிசை ஏகினான் | पद्मगर्भः (see Shankara’s commentary) |
| இறைவன் பொருள்சேர் புகழ் | स्तुतिः, पुण्यकीर्तिः |
| எண்குணத்தான் (பரிமேலழகர்): தன்வயத்தன் ஆதல், தூய உடம்பினன் ஆதல், இயற்கை உணர்வினன் ஆதல், முற்றும் உணர்தல், பாசங்களின் நீங்குதல், பேரருள் உடைமை, முடிவில் ஆற்றல் உடைமை, வரம்பில் இன்பம் உடைமை | स्ववशः, पूतात्मा, प्राज्ञः, सर्वज्ञः, असङ्गः, दयानिधिः, महाशक्तिः, आनन्दी |
The Mukundamala then supplies the connection to devotion and its benefits. Mukunda (from mukti-da, the bestower of liberation) appears both as a name in the Sahasranamam, and as the central focal point of Kulasekhara’s surrender. It mirrors the kural chapter by setting aside various kinds of learning to seek the nectar of the Lord’s feet, as well as by describing the Lord’s feet as the boat used to cross the impassable ocean of rebirth.
| Kural Expression | Mukundamala Parallel |
|---|---|
| கற்றதனால் ஆய பயன் என்கொல் | नानाज्ञानमपास्य चेतसि (… भज) |
| தாள் / அடி + தொழ / தலைவணங்க / சேர | मूर्धन् नमाधोक्षजम् / प्रणिपत्य वन्दे तव चरणयोर्द्वन्द्वम् त्वच्चरणारविन्दे / त्वत्पादाम्भोरुहयुगगता |
| இறைவன் பொருள்சேர் புகழ் புரிந்தார் | जिह्वे कीर्तय केशवं श्रीमन्नाम गृणन्ति मङ्गलकरं ध्यायन्ति |
| யாண்டும் இடும்பை இல | नामी नः प्रभवन्ति पापरिपवः समाहितानां सतताभयप्रदम् |
| மனக்கவலை மாற்றல் | चेतो मा स्म गः कातरत्वम् |
| பிறவிப் பெருங்கடல் / பிறவாழி + நீந்தல் | भवजलधिमगाधं दुस्तरं निस्तरेयं (… तव पादपोतम्) |
| மலர்மிசை ஏகினான் | हृत्पद्ममध्ये सततं व्यवस्थितम् |
| நீடுவாழ் வார் | सततं संपद्यतां जीवितम् |
The following expressions warrant additional remarks:
I have chosen verse matches from diverse devotional traditions for kurals in this chapter. If one can see Shiva, Vishnu, and Jain Arhat as different names and forms of Brahman, then one can rejoice in the wealth of sources we have to draw from.
यं शैवास्समुपासते शिव इति ब्रह्मेति वेदान्तिनो बौद्धा बुद्ध इति प्रमाणपटवः कर्तेति नैयायिकाः ।
अर्हन्नित्यथ जैनशासनरताः कर्मेति मीमांसकाः सोऽयं वो विदधातु वाञ्छितफलं त्रैलोक्यनाथो हरिः ॥
- श्री विष्णु स्तुतिः