07. Jaina ideas in Kural: Part V

திருக்குறளில் சமண தழுவல்கள் (பாகம்-5) 

[Continuation of Section V. First chapter .......]

5.6. Who is that beyond compare?

தனக்குவமை இல்லாதான் தாள் சேர்ந்தார்க்கு அல்லால்
மனக்கவலை மாற்றல் அரிது. (7)

The attribute in this couplet "thanakkuvamai illāthān" (தனக்குவமை இல்லாதான்), meaning "the one beyond compare" could perfectly suit any deity, be it of Brahmana, Śramana or Semitic origin. This attribute of being not equal to others or being unique is easily the commonest quality attributed to God in most religious scriptures.

• "No one can compare to You, Lord" (ਤੁਮ ਸਰਿ ਅਵਰੁ ਨ ਲਾਗੇ) says Guru Grant Sahib (p. 688).
• "There is none like unto the Lord our God" (אֵין כַּיהוָה אֱלֹהֵינו), says the Bible (Exodus 8:6).
• "There is none comparable unto Him" (وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ) says the Qur'an of Muslims (Qur’an 112:3-4).
• "There is none here below to equal Siva" (அவனொடு ஒப்பார் இங்கு யாவரும் இல்லை) says the principal text of Saiva Siddhānta, Tirumandiram (verse 5).
• This attribute is also frequently mentioned in Thévāram: "ஒப்பில்லா ஒருவன் றன்னை" (6.26.4), "மற்றாருந் தன்னொப்பார் இல்லாதான் காண்" (6.24.10), "தன்னொப்பு இலானை" (7.68.1)
• Nammāzhvār says in his Thiruvāimozhi (6-3-9) "None comparable to Him" (தன் ஒப்பாரில்லப்பன்)
• Baghvad Gītā says "There exists none who is equal to You" (न त्वत्समः) (Gītā, 11:43).
• In Samaya-sāra, the Jaina Āchāryā Kundakunda describes Jaina God as the one without compare (अणोवमं) (Subramanyam, 1987)

From the numerous examples cited above, it is evident that this attribute is commonly used for a Creator God. Since there is no disagreement in the applicability of this attribute to any deity, all translators have given a direct translation of this couplet. The translation chosen here is that of VVS Aiyar.

They alone escape from sorrows who take refuge
In the feet of Him beyond compare. VS

5.7. Who is the sea of virtue?

அறவாழி அந்தணன் தாள் சேர்ந்தார்க்கு அல்லால்
பிறவாழி நீந்தல் அரிது. (8)

The use of the word "anthañan" (அந்தணன்) in the chapter on "Praise of God" must be intrusive enough for a casual reader. Usual literal import of this word is "Brahmin", but since it comes under the Chapter 1, it has to be taken as a reference to a deity who must have been a “anthañan” or sage before. It is an uncomfortable term to mean a Creator God.

With the word "அழி" meaning both "circle" as well as "sea", the phrase aŗavāzhi (அறவாழி) can be taken to mean, either "sea of virtue" or "wheel of virtue”. Both the meanings appear to be correct. Similarly the word "பிறவாழி" in the second line could either mean "ocean of births" or "other oceans". As far the common English rendering of couplet eight is concerned, the rendering by Drew and Lazarus has been presented here as the apt one:

None can swim the sea of births, but those united
To the feet of that Being, a sea of virtue. DL

However, depending on the combination of these meanings chosen, the couplet can be translated in the following ways also: 

[i] "Only those who reach the feet of the lord, the ocean of virtue, can cross the other oceans" - * NC.  (The other two oceans could be oceans of Wealth and Pleasure)
[ii] "Only by clinging to the feet of the Lord of the wheel of virtue, that one can swim the ocean of this life" * - SG.

    Chakravarti (1953), Subramanyam (1983) and Sundaram (1990) mention that F.W. Ellis, who translated the Kuŗal into English in 1812, found the word  "anthañan" in the then dictionaries meant only two gods, namely the Brahminical Brahma and Jaina Arugan (Arhat). But when “aŗavāzhi” and “anthañan” are put together it is to the Jaina God Aruhan that the description suits well as he is the benevolent Lord with the wheel of Dharma (Chakravarti, 1953) and thus "caused and possesses the circle of virtue" (Sundaram, 1990). Even Parimelazhagar makes a reference to this in his commentary: “There are people who interpret the term “aŗavāzhi” as a reference to the anthañan who caused and possessed the circle of virtue”.

Jains believe that human beings are subjected to a continuous cycle of time represented by upward and downward turning of a wheel. The 24th and the last Fordmaker or Tirthankara of the present turning wheel was Mahavira. Buddhists also believe in cyclical timescale. The phrase "அறவாழி அந்தணன்" could also mean Lord Buddha for he is said to have set in motion the wheel of dharma (Dharmachakra), the popular symbol of the Buddhist universal law (Gour, 2001). The first sermon of Lord Buddha to the five ascetics has been named as "setting into the wheel of Dharma" which symbolizes the beginning of a new religious movement. There is indeed a reference to this effect in Mañimékalai "ஆதி முதல்வன் அறஆழி ஆள்வோன்" (Mañimékalai 6.7)! To make matters complicate further, even Vishnu, one of the gods of Hindu trinity, has wheel of Vishnu (Vishnuchakra). In Vaishnava work Tiruvāimozhi (திருவாய்மொழி) we find the statement "அறவனை அழிப்படை அந்தணை" (1-7-1). referring to "the one of aŗam, the anthañan who has the wheel/disc weapon". Even though saint Nammāzhvār refers to Vishnu here, the use of the three words aŗam, āzhi, and anthañan strongly suggest that he has modeled this on Thirukkural (Palaniappan, undated). Moreover, unlike what Indirakumari (2005) says in her article "Thirukkural and Dhivyaprabandam", ‘Vishnuchakra’ is anyway a weapon and not a dharma chakra.

Interestingly many literary works that came after Kuŗal also contain this phrase. I had earlier cited this verse from Kayādara Nigañdu, a Jaina work:

கோதிலருகன் திகம்பரன் எண்குணன் முக்குடையோன்,
ஆதிபகவன் அசோகமர்ந்தோன் அறவாழி அண்ணல்

Emphasizing that the aŗavāzhi anthañan of ThirukKuŗal is none other than Arhat himself, Venkataramaiyah (2001) cites the following references from several Jaina works in Tamil:

• Ceevacintāmañi (1611) "அறவாழியண்ணல் இவன் என்பார்"
• Thirunūtranthāthi (செய்யுள்  7) "அருளோடெழும் அறவாழியப்பா"
• Annūl (செய்யுள் 27) "அறவாழி கொண்டே வென்ற அந்தணனே"

And what about Saiva works? They also contain numerous references to Siva as "அந்தணன்"

• Thirumurai (1.107.1) "அந்தணனைத் தொழுவார் அவலம் அறுப்பாரே"
• Thirumurai (2.110.7) "அறவனாகிய கூற்றினைச் சாடிய அந்தணன்"
• Thirumurai (6.33.4) "இமையோர் போற்றும் அந்தணனை"

Even Sangam literature like Paripatal carries the word “anthañan” (ஆதி அந்தணன் அறிந்து பரி கொளுவ, ……, - 25, Paripādal, Chapter 5). Therefore we have enough evidences in Tamil literature to show that both Jaina, Buddhist, Saiva and Vaishnava deities being called "அந்தணன்". But we are concerned with "அறவாழி அந்தணன்" and not “அந்தணன்” alone? Only in Mañimékalai and many Jaina treatises like Ceevacintāmañi that we see the phrase “அறவாழி”.

5.8. Who is the one with eight qualities?

கோள்இல் பொறியின் குணம் இலவே எண் குணத்தான்
தாளை வணங்காத் தலை. (9)

    Commentators have differed in their opinion as to what these eight or eight-fold qualities are. F.W. Ellis (1812)  who translated some selections of the Kuŗal is of the view that these eight qualities are special Jaina attributes. Anupapātika Sūtrā, an Upanga amongst Jaina scriptures, contains a famous Jaina hymn which is full of Jaina attributes of God (Sūtrā 20). Some these attributes are "Self eminent", "the master of the world", "the well-wisher of the world", "the path shower of the world", "the Omniscient", "the Good", "the absolute motionless", "the Pure and Perfect", "the unlimited and changeless" etc. [*]. Therefore it is not only in Brahminical or Vedic Hinduism but also in Jainism that the Supreme has such attributes. 

We take here into consideration seven different lists of these eight qualities or attributes mentioned in different texts and by various commentators:

(i) According to Subramanyam (1987) the eight qualities are a direct translation of the Sanskrit phrase asta-guna-samyukta. He does not, however, mention what these qualities are. Kundakunda, perhaps the greatest of all Jaina Ācāryās, says in his quasi-cannonial work Ashta Pahuda, III:7. "There are eight attributes of righteous faith: (i) freedom from fear (of doubt), (ii) desirelessness, (iii) freedom from disgust or hatred (humility), (iv) vision free from superstition, (v) covering up the defects (of others), (vi) steadying (one-self and others in right faith), (vii) self-less love and (viii) glorification (of right faith)".

(ii) "eñ guñatthān" (எண் குணத்தான்) could also be the eight conditions that define a person worthy of acquiring knowledge in Jainism; namely (a) not to indulge in gossip, (b) not to lose control of sense, (c) not to disclose secrets, (d) not to be undisciplined, (e) not to be blameworthy, (f) not to be covetous, (g) not to be short-tempered and (h) not to forsake truth. (Uttarādhyayana Sūtrā 11.4-5).

(iii) Couplet nine could also be taken as a reference to the Siddhās (liberated souls) of Jainism, the second among the five parmesthins. The five parmésthins are: 1. Arhats or Jinas (with 12 guñas), 2. Siddhās: liberated souls (with 8 guñas), 3. Āchāryas: (Master ascetics) (with 36 guñas), 4. Upadhyaayas: (Ascetics who teach as well as learn, with 25 guñas), 5. Saadhus: all ascetics (27 guñas) (Ashta Pahuda VI:104). The eight qualities or guñas of Jaina Siddhās (Chakravarti, 1953; Malaiya, 1995) have been listed in  table 13. Interestingly commentator Parithiyar mentions these 8 guñas as qualities of Lord Siva (also listed in the table below).

Table 13. Jaina and Saiva adoption of eight qualities mentioned in Tirukkuŗal.

	Eight guñas of Jaina Siddhās (Chakravarti, 1953; Malaiya, 1998)	Translation of the terms	Eight qualities of Lord Siva (Commentator Parithiyar)
(i)	Ananta jnana	Infinite Knowledge	அனந்த ஞானம
(ii)	Ananta darshana	Infinite Perception	அனந்த தரிசனம்
(iii)	Ananta virya	Infinite Power	அனந்த வீரியம்
(iv)	Ananta sukha	Infinite Bliss	அனந்த குணம்
(v)	Nirgōtra	Extinguished rebirth	கோத்திரமின்மை
(vi)	Nirvédaniya	Devoid of pain and pleasure	அவாவின்மை
(vii)	Nirnāma	No more new bodies	நாமமின்மை
(viii)	Nirayushya	Imperishable nature	அழியா இயல்பு

These eight qualities are derived from the well known eight types of karmās, the four destructive and for non-destructive karmās (Mathews, 1991).

(iv) The eight qualities could also be the eight mother percepts called pravacanamātā in Jainism which include the five sazmitis (Acts of carefulness) namely (i) vigilance in walk, (ii) vigilance in speech, (iii) vigilance in begging alms, (iv) vigilance in receiving and (v) vigilance in keeping down things, and the three guptis (Actions) namely (vi) control of mind, (vii) control of speech and (viii) control of body (Uttaradhyayana Sūtrā 24.2).

(v) According to Parimel Azhagar, the most of well known of all Kuŗal commentators, eight qualities attributed to Siva are: Self existence, Pure essence, Innate wisdom, Self realized, Habitually detached, Boundless grace, Inexhaustible nature, Infinite blissfulness. Rajasigham (1987) provides his own list of eight attributes of Lord Siva that appear to have no scriptural basis from Saivism.

(vi) Pope (1886) makes an interesting comment that these 8 qualities of the Supreme mentioned in couplet nine could be the attributes mentioned in the preceding eight couplets! He says they could be (i) Eternity, (ii) Wisdom, (iii) Omnipresence, (iv) Happiness, (v) Power (the King), (vi) Purity, (vii) Immateriality and (viii) Love.

(vii) Last but not the least, these eight qualities would remind a Buddhist of the 8-fold path prescribed by Lord Buddha! These include rightness in View, Thought, Speech, Action, Livelihood, Effort, Mindfulness and Contemplation.  Therefore "eñ guñatthān" (எண் குணத்தான்) could also refer to a Buddhist sage who follows the 8-fold path.

Based on the discussion we had so far, the eight attributes ("eñ guñatthān" - எண் குணத்தான்) appears to be valid equally to a Vedic god, Jaina Tirthankara or Siddhā, or Buddha or Buddhist sage. Veeramani (2002) cites Nāvalar Netunchezhian's interpretation of these words. According to him the word "eñ" could mean "Value" and thus "eñ guñatthān" is "One with with qualities beyond measure" or "One with Infinite Qualities" (மதிப்பிடமுடியாத குணங்கள் உடையவன்). B. Natarajan (1991) was right when he translated "எண் குணன்" in Tirumandiram (554) as "He of marked virtues".

கொல்லான்பொய் கூறான் களவிலான் எண்குணன்
நல்லான் அடக்க முடையான் நடுச்செய்ய
வல்லான் பகுந்துண்பான் மாசிலான் கட்காமம்
இல்லான் இயமத் திடையில்நின் றானே (554)

He does not kill, he does not lie, he does not steal;
Of marked virtues is he; good, meek and just;
He shares his joys, he knows no blemish
Neither drinks nor lusts
--This the man who in Niyama's ways stands.

"எண்குணன்" here does not refer to Lord Siva but to a human being who does not kill, lie, steal or drink. When the Saiva epic Thiruviļaiyādal Puŗānam (2027) says, "பரமன் என்குணன் பசுபதி வரகுணன்", it could be taken to mean Siva with "Infinite Qualities". However, the most common occurrence of the attribute "eñ guñatthān" - எண் குணத்தான் or எண்குணன் appears to be in Jaina literatures. The following citations from Jaina texts clearly indicate this:

அங்கம் பயந்தோன் அருகன் அருள்முனி
பண்ணவன் எண்குணன் பாத்தில் பழம்பொருள் (188)
(Cilappadikāram 1.10. நாடுகாண் காதை)

We also see this "eñ guñan" in other Jaina works like Ceevasambõthanai (இரு நால்வினை கெடுத்து எண் குணனுமெய்தி) and Mérumandira Purāñam  (இறைவனீ ஈசனீ எண்குணத் தலைவனீ) (Venkataramaiyah, 2001). The evidences from Jaina texts can be taken to reinforce the fact that the quality of eight attributes suit well to describe a Jaina Siddha or Arhat.

Whether "எண்குணன்" is a reference to a God, Siddha or human being, the translation of the couplet would remain unchanged irrespective of the religious affiliation. One of the best ways of translating this couplet is:

Depraved, senseless and worthless is the head
Unbowed at the feet of Him with eight qualities. PS, NV

5.9. Who is the Lord to be praised and clasped?

இருள்சேர் இருவினையும் சேரா இறைவன்
பொருள்சேர் புகழ்புரிந்தார் மாட்டு (5)

பிறவிப் பெருங்கடல் நீந்துவர் நீந்தார்
இறைவன் அடி சேராதார். (10)

These two couplets have been placed together here because they are the only ones in chapter 1 to contain the word "iŗaivan" (இறைவன்) in them. While the first one speaks of praising the Lord, the second one on reaching the Lord's feet. The Tamil word "iŗaivan" can refer to God, Sage or even a King. Since these verses appear in the first chapter "Praise of God", we can rule out King from the picture.

"இருள்சேர் இருவினையும்" (The twin deeds of dark illusion) here refers to the fruits of good and evil deeds. Using the word "இருவினை", Rajasingham (1987) interprets this to mean the inseparable dualities in union of the opposites, a characteristic feature of Saiva Siddhānta (We see in Tirumandiram [241, 1137], Siva and Sakti being described as fire and heat, flower and fragrance etc.). According to Chakravarti (1953), however, these twin deeds of dark illusion refer to the two groups of four Destructive Karmās and four harmless Karmās of Jaina philosophy. Jaina anthology Saman Suttam has this verse under "Moksamārgasutra": "Just as fetter whether made of iron or gold binds a person, similarly karma, whether auspicious (punya) or inauspicious (pāba) binds the soul" (202).  In Jainism, like in Hinduism and Buddhism, life in this world of Samsārā is associated with Karmic Bondage. Since Jainism does not believe in a Creator God, this effect of Karma on the quality of life has its great emphasis in Jainism. By translating the word "iŗaivan" as Lord, the rendering could be made equally valid for Jaina, Buddhist or Vedic deity.

All Indian religious traditions compare the struggle to obtain liberation from the cycle of rebirth with the simile of "crossing the river or ocean of births" (பிறவிப் பெருங்கடல் நீந்துவர்). Sometimes this simile is considered peculiar to Jainism and Buddhism, but the fact of the matter is it is applicable to all the religious traditions that evolved in India as evident from the following references from Hindu and Sikh scriptures:

"Enshrine the Guru’s Feet in your heart.
Meditate on Him and cross over the ocean of fire"
(Guru Nanak in Guru Grant Sahib, p. 192)

"When you are situated in the boat of transcendental knowledge,
You will be able to cross over the ocean of miseries"
(Sri Krishna in Baghavad Gītā, 4:36)

"For one who worships Me, ......
I am the swift deliverer from the ocean of birth and death"
(Sri Krishna Baghavad Gītā, 12: 6-7)

However, it is in Jainism, because of its extreme emphasis on karma, that life is often compared to an ocean of miseries. Not surprisingly, the very word “Tirthankar’ means builder of ford (passage) which leads us across the ocean of suffering and to the bank of everlasting happiness, "Moksha". As far as the translation of couplets 5 and 10 are concerned, it would be appropriate to translate the word "iŗaivan" (இறைவன்) as "Lord". Translations of S. Maharajan and P.S. Sundaram were found to be satisfactory, as they bring out the original meaning.

The twin deeds of dark illusion do not affect those
Who delight meaningfully in Lord’s praise. * SM

The ocean of births can be crossed by none other than
Those who reach the feet of the Lord. * PS

Uthayakumar (2004) who claims Kuŗal to be a work of a Buddhist, provides an interesting interpretation for "இருள்சேர் இருவினையும் சேரா இறைவன்". According to him the word "இருவினை" refers to the extremes of "self-mortification" and "self-indulgence" and therefore the god (இறைவன்) being praised here is the One who has avoided these extremes! He takes “இருள்சேர்” as an attribute of Lord Buddha. If we are to go by this interpretation, then the couplet in translation will look this way: "Delight in the meaningful praise of the Lord who has avoided the twin deeds of darkness". This does not read well simply because the word used by Valluvar is "சேரா", meaning "will not reach or affect" and therefore refers to a devotee than as an attribute of a Deity (in this case Buddha). However, the usual rendering itself is relevant to Lord Buddha, for that matter any deity.

5.10. Discussion

Rajasingham (1987) in his work 'Thiruk-Kuŗal, the Daylight of the Psyche" called Chapter 1 as as preamble of adoration to the Immanent and Transcendent Being. i.e. Lord Siva. Tirumandiram, for instance, has many references to this effect. Says Tirumandiram:

தராபரனாய் நின்ற தன்மையுணரார்
நிராபரனாகி நிறைந்து நின்றானே.
This they know not; He stood pervading the Jivas too,
Immanent in them and transcending them. (3008)

However, there is no indication or whatsoever in the Kuŗal to even suggest that Valluvar meant the adoration of an immanent and transcendent god like Siva. Rajasingham (1987) gives the Kuŗal a Saivite rendering and says that seven of the 10 couplets in the first chapter refer to Siva's dancing Feet (தாள், அடி). On the contrary, Subramanyam (1987), who claimed the Kuŗal to be a work of a Jaina, says: "The very fact that the poet of the Kuŗal in seven out of ten Kuŗals refer to the Feet, might be considered intriguing in itself". These claims and counterclaims aside, it is a common practice in Tamil religious tradition to refer submission to the divine as "surrender to the divine feet" and as such it could refer to any deity, bet it Buddhist, Jain or Hindu. 

Chapter 1 could have been titled "கடவுள் வாழ்த்து" but as we said before such titles have been given to Invocations at the beginning of other Jaina works as well. Amidst all these claims and counter claims, we can still arrive at two conclusions. Firstly, Valluvar is not praising a creator God in this chapter as some of the qualities or attributes used by Valluvar are not applicable to a Creator God. The one who conquered five senses referred in couplet six cannot be a Creator God for He is beyond the senses. We have also seen a citation from Bhagvad Gītā that only humans out of delusion are prone to desires and aversions and therefore required to control their senses. Secondly, the phrase "மலர்மிசை ஏகினான்" in couplet three (மலர்=flower, மிசை=upon, ஏகினான்=who walked away) fits perfectly to the Jaina and Buddhist beliefs. But the frequent references to the Jaina Arhat in several Tamil literatures (as "பூ மேல் நடந்தான்" etc.) only goes on to show that such a practice has been more common in Jaina tradition.

If Jains do not believe in a Creator God who gives blessings and favours to those who worship Him, a question may be asked how they can seek refuge to a Jaina Deity to escape from sorrows (couplet 7) and to swim the sea of births (couplets 8 and 10). Worship in Jainism consists simply in reciting, praising, exalting, eulogizing and glorifying the attributes and attainments of the Perfect One (or Ones) so that he may complete his voyage across the ocean, that is samsāra (Jain, 1999). Moreover, in all religions there is invariably certain discrepancy between their principal teachings on one hand and what some of their scriptures (or agamas, in the case of Jains) say on the other. Both Buddhism and Jainism began with emphasize on achieving mõkśa purely by one's own effort (that's why they together belonged to the group of Śramanas, the strivers), but soon developed a tendency to invoke upon their founders and sages (Tirthankaras, Siddhas and Acharyas in the case of Jainism) for blessings and help.

Not only in Kuŗal, but it is also not uncommon to find similar invocatory verses of such type in Jaina scritpures and writings. Given below is such an invocations from Chatur Vinshati Stava (Logassa Sutra):

kittiya-vandiya-maye, je ae logassa uttamaa siddhaa |
aarogga-bohilabham, samaahivaram_uttamam dintu ||

Those who I praise and worship,
Noble Siddhās in the world,
Freedom from disease, possession of wisdom
Give me the noble blessing of Samadhi. 

One of the daily Jaina recitations that fall under the 32 "Pious Aspirations" (Bhāvanā-dvā-trimśikā) composed by Acharya Amita-gati, seeks forgiveness and blessings:

O' Sarasvati (goddess of learning), pray, forgive me for the mistake I may have committed inadvertently, in pronouncing, spelling, uttering, putting, explaining or understanding, grammatically or otherwise, and grant me the boon of 'knowledge absolute'. (Recitation No. 10) (Jain, 1999)

The principle objects of worship in Jainism are the five worshipful ones (Pañca-Paramésthin) arhats, siddhās, āchāryās, upādhyāyās and sādhus (Jain, 1999). All the couplets in chapter 1 could be fittingly used for the invocation of these Paramésthins. Says T. S. Sripal (1979) in his work "The Ādi Bagavan" of Valluvar" (வள்ளுவர் வாழ்த்தும் ஆதிபகவன்) that the special attributes like "One with eight qualities", "One beyond compare", "One who conquered five senses" and "He with beyond likes and dislikes" are all standings or status attained by hard penance ("எண் குணத்தான்", "தனக்குவமையில்லாதான்", "பொறிவாயில் ஐந்தவித்தான்", "வேண்டுதல் வேண்டாமை இலான்" போன்ற சிறப்புப் பெயர்கள் அனைத்தும் தவ ஒழுக்கத்தால் வளர்ந்த தனிப்பெரும் பண்புகளாகும் - ஸ்ரீபால்). Zvelebil (1975) also mentions that epithets given by Valluvar to god have a strong ascetic flavour. The critical question we need to ask is which faith has a first God, whose God walked on flowers, conquered the five senses and turned the wheel of dharma? More than any other faith, all these ideas of godhead fits in perfectly for Tirthankara or Arugan. And other attributes to Siddha Paramésthin.

We have seen Valluvar using words like Ādi Bagavan, iŗaivan and seven attributes in the first chapter. Let us investigate the suitability of these names or attributes to different deities in different religions. Listed below are these 10 key words or phrases and their suitability to deities in Christianity, Saivism, Vaishnavism, Buddhism and Jainism – rated from 0-3 (Table 14). Since some scholars hold the view that Valluvar did not mean any Deity here but only great soul or a noble person (Veeramani, 2002), I have also included a column for "Noble person" of the stature of a learned wise men (what Valluvar calls as "சான்றோன்").

Table 14. Suitability of 'divine' attributes in the first chapter of Thirukkural to different deities.

Couplet Number	Key words or phrases employed by Valluvar in Chapter 1	Jesus	Siva	Vishnu	Buddha	Jain god	Noble person
1	ஆதி பகவன் (First god)	0	2	2	0	3	0
2	வாலறிவன் (Pure intelligence)	1	2	2	1	2	3
3	மலர்மிசை ஏகினான் (One who walked on flowers)	0	0	1	2	3	0
4	வேண்டுதல் வேண்டாமை இலான் (One who is beyond likes and dislikes)	1	1	1	3	3	2
5	இறைவன் (Lord)	3	3	3	2	2	1
6	ஐந்தவித்தான் (One who controlled five senses)	0	0	0	2	3	0
7	தனக்குவமை இல்லாதான் (One beyond compare)	2	3	3	3	2	1
8	அறவாழி அந்தனன் (One with sea or wheel of virtue)	1	1	1	3	3	2
9	எண் குணத்தான் (One with 8 attributes)	1	2	1	2	3	2
10	இறைவன் (Lord)	3	3	3	2	2	1
	Marks out of 30	12	17	17	20	26	12

Key to rankings:
0 means "not appropriate"
1 means "can be considered with reluctance"
2 means "appropriate" and
3 means "very appropriate"

It is clear from the table that all the names befit to the descriptions of a Jaina godhead. Since the names and attributes are more applicable to someone who has raised to the stature of god or attained godhood than to a Creator God, I am not surprised to see Lord Buddha coming close second to the Jaina deity. All the seven attributes of the Lord in chapter 1 perfectly relate as qualities acquired by penance.

The first chapter appears to be independent of the rest of the Kuŗal. Being an invocation, it might have been written by the author in the end. V.O.C. Chidambaram Pillai, in spite of being a believer in God, regarded the first chapter to be a later addition (Veeramani, 2002). We do not know what made VOC to say so but we can speculate that the very noticeable references to Jaina gods in Chapter 1 would have made him to think so. Almost all translators have invariably rendered the couplets in Chapter 1 in Theistic terms indicating as a reference to Creator God. While some authors like Sundaram (1990) have given elaborate footnote for couplets that have doubtful applicability to a creator god, others have like VVS Aiyar have given it a non-committal rendering. Noticeably VVS  never used the word "God" in any of his renderings in Chapter 1. His translation of couplet eight is worth quoting here:

"The stormy seas of wealth and sense delights cannot be traversed except by those
who cling to the feet of the Sage who is the Ocean of Righteousness" (Kuŗal 8)

Note the word "Sage". VVS seems to have deliberately kept the word God from the first chapter, even for words like "இறைவன்". Interestingly, he has rendered the words theyvam (தெய்வம்) and iraivan (இறைவன்) that appear in other chapters also as "god or gods"!

43. "the performance of sacrifices to the Gods" (தெய்வம்)
50. "he will be looked upon as a god among men" (தெய்வம்)
55. "the woman who worships not Gods, but her husband" (தெய்வம்)
388. "he will be looked upon as a god among men" (இறைவன்)
619. "even though the Gods be against, ...." (தெய்வம்)
702. "look upon that man as a God ....." (தெய்வம்)

It seems VVS was aware of at least one thing, that the first chapter is an Invocation and it is independent of the views expressed in the remaining chapters of Kuŗal. The choice of English words for translating words like "இறைவன்" and "தெய்வம்" by V.V.S. Aiyyar seem to be quite intentional. By using words as "gods" or as "a god" and not as "the God", he seem to have avoided referring to a Creator God even outside Chapter 1. He translates "ஆதி பகவன்" as the "Ancient One" and "மலர்மிசை ஏகினான்" as "Him who walked on flowers"!

Next Section VI. Jaina claims of Tiruvalluvar and Tirukkuŗal