The Pasatchayam and Pathijnanam are distinct facts, though the first is not possible without the second. This couplet answers all those who say if the ignorance was eternally attachd to the soul, it cannot be removed, and even if it be removed what follows is. only a blank and that no Divine Power is required to give one freedom. This couplet and verse 4 below which gives a most distinct reply to the Buddhist view will remove all doubts as to whether he is a Siddhanti or a Buddhist or a Jain. But some of these truths even when known to a man, doubt often oppresses him, environed by a host of dogmatists who each asserts his own dogma is the only truth. In the next couplet, it is stated that even this doubt is the cause of birth, and the means of getting rid of this doubt is also stated.

When doubts disperse and clearness is gained, Nearer is heaven than earth to sage's soul.

Parimelalagar's Commentary.

Doubt is knowing a thing variously. That is doubting if there is or is not God and Karma and Rebirth and without definite belief in anything. This is the same as doubting a thing as water or a mirage, rope or a snake. As it is natural to every system to refute other doctrines and establish its own, the doubts arising from such a multitude of doctrines, those sages well practised in Yoga will remove, by their Svanubhuti or experience, and attain to real knowledge; and hence they are called

As they reach higher and higher Yogic experience, their attachment to the world grows less and less; hence, the author's statement that "heaven is nearer" etc. By this couplet is explained that doubtful knowledge is a cause of birth.

Note

Yoga is a means and not an end. Till Yoga merges into knowledge, no real knowledge is gained. Even the highest Yoga is no good, unless the final goal is reached from whence there is no return. The attainment of Yoga is really difficult, but this is not all. One can subdue his passions and desires, and control his senses, but unless he has the "Vision pure," 'The only Truth,' then this attainment will be only for a time, and the man will again be a prey to his senses. To meet this special Buddhist view that the attainment of mere extinction of all desires is Nirvana, and that there is no such thing as Brahma-Nirvana, is the special object of the next couplet.

Five-fold perception gained, what benefits accrue To them whose spirit lacks perception of the True.

Parimelalagar's Commentary.

Five-fold perception is the Manas. By 'gained' is meant, the controlling of the manas and concentrating of it in Darana. As training of this alone is not sufficient, the author says there is no benefit, and he brings out by the how difficult a feat even this attainment of Darana is. By these two couplets, the greatness of Pathijnana is explained by pointing out that without this attainment, no Moksha is possible. (And the nature of this Pathijnana is the subject of the next couplet).

Whatever thing, of whatsoever kind it be,

' Tis wisdom's part in each the real thing to see.

Parimelalagar's Commentary.

That is, one must perceive the truth immanent in every thing, after getting rid of our ordinary notions of them. In the phrase the words may mean ordinarily the name of king Seraman of a particular description, but they may mean more particularly the Tattvas from earth to Purusha. When examined and rendered into their final causes, what finally remains is none of this cause and effect, but the Highest Truth, and His knowledge is the true knowledge. By this couplet, is explained the nature of this true knowledge.

Note

This is one of the most oft-quoted couplets of Kural, and is put to more general uses than what is intended here. One has not to go far to discover the Supreme Being and know Him. He is in everything; but one must lose light of the apparent to gain the real. God is in the earth but the earth is not God; God is in water but water is not God, and so through every Tattva, and lastly, God is in the soul, but the soul is not God. When one has so learned to discriminate and distinguish, then only will he attain to Patijnanam. In the next three couplets, the Sadana required for attaining this Patijnanam is given. And the first requisite is hearing or learning.

Who learn and here the knowledge of the true obtain, Shall find the path that cometh not again.

Parimelalagar's Commentary.

By 'learn,' the author means learning from every body and at all times. By 'here,' the author brings out the greatness of human birth wherefrom alone one can attain Moksha.

"The path that cometh not again" is the path to Moksha. The means or Sadana for knowing The First cause, the cause of one's attaining Moksha are of three kinds: they are Hearing or study,Reflection,Bavana or Realising. (In Sanskrit Sravana, Manana and Nidhidyasana). This couplet explains Sravana.

Note

Though the commentator's idea of what is to be learnt is very large, yet the correction conveyed in the following stanza of Naladiyar is important.