Tirukkuṟaḷ, by Sage Tiruvaḷḷuvar is studied from a new revolutionary angle. Author citing extensively, from Sanskrit Dharma Śāstras, Artha Śāstra, Nāṭya Śāstra and Kāma Śāstra proves, it is as a derivative book of Hindu Vedic tradition. Vaḷḷuvar writes his work on fundamental basis of Hindu thoughts like Four puruṣārthas — dharma, artha, kāma, and mokṣa. The first three being called Trivarga as one unit and his text divided, as Aṟam, Poruḷ and Kāmam.He has based his text on the four varṇa system as Brāhmaṇa, Kṣatriyas, Vaiśya and Śūdra. Antaṇaṉ, Arasan, Vaṇikan and Veḷāḷan whose life style and discipline he writes in many Kuṟaḷs. He writes on the four fold Āśramas as Brahmachāri, Gṛhasta, Vānaprastha and Sanyāsin in the first book Aṟattuppāl. He writes on the tarpaṇas to Deva, Ṟṣi, Pitṛs to daily. He also writes the regular daily performance of Pañca-mahāyajñas, to Devas, Ṛṣis, Pitṛs. Atithi, and Bhūta Yajñas.
PREFACE
About the Book
Preface
1. Dharma Sāstras
2. Tirukkuṟaḷ Overview....
3. Introduction
4.1.1. Aksharābhyāsa (Kadavul Vāḻttu- analysis)
4.1.2. Bhikṣā Vandanam (Vāncirappu)
4.1.3. Oḻukkam — Nīttar Perumai
4.1.4. Dharmadeśa - Aṟaṉ Valiyuruttal
4.2.1. Illaṟam
4.3.1. Tāpasa (Tavam)
4.3.2. Sanyasa (Turavu)
4.4.1. Vighnam — ŪḺ (Fate)
5.1 Introduction (R. Nagaswamy)
5.2. Poruṭppāl a study by V.R.R. Dik****ar
5.3. Sources of Information
5.4. The Age Of Tiruvaḷḷuvar
5.5. The Religion of Vaḷḷuvar
5.6. Aṟattuppāl
5.7. Poruṭppāl
5.8. Studies in Tamil Literature
5.9. Kāmattuppāl
6.1. Introduction (R. Nagaswamy)
6.2. U.Ve Swaminatha Aiyyar (U.Ve.Sa)
6.3. Mu. Varadarasan
6.4. Nātaka Vaḻakku
6.5. Kāmattupāl Uṟaikottu
7. Putraprāpti
8. Alleged coin of Tiruvaḷḷuvar
9. The Dhammapada
10. Jaina Origin of Tirukkuṟaḷ
11. Sunīti Kusumamāla — Chakrapani Aiyyar
12.1. Rev. Lazzarus on Tirukkuṟaḷ (1885).
12.2. Life of Tiruvaḷḷuvar as given by Rev. Lazzarus
Tirukkuṟaḷ, by Sage Thiruvaḷḷuvar is studied from a new revolutionary angle, citing extensively, from Sanskrit Dharma Śāstras, Artha Śāstra. Nātya Śāstra and Kāma Śāstra as a derivative book of Hindu Vedic tradition. Vaḷḷuvar writes his work on fundamental basis of Hindu thoughts like four Puruṣārthas — Dharma, Artha, Kāma, and Mokṣa. The first three are called Trivarga as one unit and his text divided, as Aram, Poruḷ and Kāmam.Vaḷḷuvar has based his text on the four Varṇā system as Brāhmaṇa, Kṣatriyas, Vaiśya and Sūdra (Antaṇaṉ, Arasan, Vaṇikan and Veḷāḷan) whose life style and discipline he writes in many Kuṟaḷs. He writes on the four fold Āśramas as Brahmacāri, Gṛhasta, Vānaprasta and Sanyāsin in the first volume Arattuppāl. He writes on the tarpaṇas to Deva, Ṛṣi, Pitṛs. He also writes about the regular performance of pañca-mahāyajñas, to Devas, Ṛṣis, Pitṛs, Atithi, and Bhūta Yajñas.
Vaḷḷuvar follows the Dharma Śāstras not only as a subject but also their sequence. He speaks of deva pūja (pūcanai) which means temple worship. He speaks of great learning and impartiality of Brahmaṇās holding them in highest esteem.
Two verses in Poruṭpāl makes explicit mention that the Vedic text of the Brāhmaṇas (antanar nūl) and Dharma Śāstras (aratiṟkum) were the main stay of ancient Tamil Kingship and it was the duty of Kings to uphold their path
The primary duty of the king is to execute as per Vedic dharma, a verse in the Puṟanāṉuru anthology makes it clear that the King ought to use the Dharma Śāstra as his Ceṅkōl — aṟam purinthanna ceṅkōlāttu murai. Puranāṉūru — 35
When he speaks of the king he immediately recalls the Dharma Śāstras and the king as embodiment of all virtues, compassion and stubbornness in transactions, that follows Manu's description of Rāja Dharma. His descriptions of amaiccar (minister) he reminds us of several ministers mentioned in copperplate grants of Cōḻas, Cēras, Pāṇdyas, Pallavas and Nāyak rulers.
These are sufficient enough to show that we are dealing with a text of All India character, with only the language being Tamil, it does not require elaborate arguments to prove its sources.
In this book it is shown that the Arattupāl is mainly divided into four parts showing individual's progress in four stages of Brahmacāri, Gṛhasta, Vānaprasta and Sanyāsa. Following the Varnaśrama Dharma, the first four chapters begin with teaching of Akṣara and ending with emphasizing Dharma as given in Taittiriya Upaniṣad and the Dharma Śāstras.
The second is house holder's life, begetting children, performing rites like deva, ṛṣi, pitṛtarpaṇa and Pañca-Mahā Yajñas. The third is Turavu under which Tapas and Turavu are detailed. For many of the Kuraḷs, corresponding to Sanskrit sources are given. The translations are inadequate are shown by citing of Lazzarus, Pope, VRR Dik****ar, others and also that of Parimel Alagar for comparison.It is not the intention to translate 1330 verses but just to show through examples how these are derived from Sanskrit sources.
Poruṭpāl details collective life and safety of life. They deal with Rāja Dharma, Kings qualities, abilities, royal adminstration, judiciary, Punishment & economic activities. In this respect this Book details, what is given in Dharma Śāstras and Artha Śāstra. This has been very competently treated by V.R.R. Dik****ar and so his essay is given in full with citations and author's additions.
The Kāmattuppāl deals with conjugal love mainly divided into Kaḷavu and Kaṟpu. In this section Vaḷḷuvar has drawn from Nāṭya Śāstra and Kāmaśūtras of Vātsyāyana. The famous Tamil scholars Dr. U.Ve. Swaminatha Iyer, T.P. Meenakshi Sundaram and Dr.Mu. Varadarajan has called Kāmattupāl as Nāṭaka Vaḻakku. Note on Dr. U.Ve. Swaminatha Iyer on Nāṭaka Vaḻakku in his book Kuruntokai is given at the end. English version of the Mu. Va's Tamil article is also given.Thus we find all these three Books are derived from Sanskrit Śāstra literature which in turn are concepts of Vedas.
This study changes completely the perspective of the reader of Tirukkuṟaḷ.There is a Kuraḷ which —
அறவாழிஅந்தணன்தாள்சேர்ந்தார்க்கல்லால்
பிறவாழிநீந்தல்அரிது. — 1.8
It means that unless one takes refuge in the feet of the Antaṇan, who wields the chakra, it is difficult to get over the birth. Here, it may be interpreted that the lotus feet of Viṣṇu who wields the protective Chakra, it may also be interpreted as unless one takes refuge in the feet of the Brāhmaṇa men who hold the chakra of dharma, it is difficult to cross the world, as the word, Antaṇan stands for a Brāhmin.
There is a text in Prakrit language named Dhammapada, containing the teachings of Lord Buddha. It contains Buddha's direct teachings in several chapters considered the most sacred sayings of Buddha. This deals with the life style of followers of Buddhism in the Dharmic path also called Dhammapada. The last two chapters of this book are the culmination of teachings of Buddha
The last but one, deals with Bhikkhus i.e., the Bhikkṣus, who are praised for following dharmic path. The last one, the finale of Buddha's teaching is called “Bhammaṇa Vaggo” or “Brāhmaṇa Varga”. In this chapter, Buddha holds Brāhmaṇas as the noblest of men, with impartiality, highest integrity and simplicity. It is clear that in Buddha's view, Brāhmaṇas are the highest stage even higher than the Bhikkṣus because they symbolize the achievements of all teachings.
After India's independence, a most irrational vituperative attack was let lose by the ruling clans against Brāhmins; they were portrayed almost as villains. The most unparlimentary abuses were let loose especially in Tamil Nadu. Any civilized man would be ashamed even to hear. Along with it, they were attacked for this language. In order to see the absurdity of this movement, one may listen to the voice of Lord Buddha who held the text Dhammapada, so that the reader himself may see what Buddha has to say. The original text of the chapter “Brahmano Vargo” is given here with English translation by Dr. S. Radhakrishnan. Those who preach Tirukkuṟaḷ, at the top of their voice, they act diametrically opposite of his teachings.
The Tirukkuṟaḷ had many translations. There is one; which deserves special attention. Shri. Chakrapani Iyer has translated the whole of Tirukkuṟaḷ, into Sanskrit. He was a close relative of the great Tamil scholar Dr. U.Ve. Swaminatha Iyer. Chakrapani Iyer's daughter was married to Swaminatha Iyer's son. Chakrapani Iyer's translation, was not published in his life time. The manuscript was lying unpublished. I managed to have it published under Dr. U.Ve. Swaminatha Iyer's Centenary Library in the year 1983. Swaminatha Iyer's contribution to Tamil and Chakrapani Iyer contribution to Sanskrit is a rare combination in Tamil Nadu. It is befitting that work, Tirukkuṟaḷ in Sanskrit is a combination of Sanskrit Śāstras and the Tamil.
Chakrapani Iyer's translation is lucid, well written and provides an insight into Tirukkuṟaḷ through the language of Sanskrit. In this book, the first chapter of Tirukkuṟaḷ as translated into Sanskrit by Chakrapani Iyer is given for the reader to have a feel of the language.
I have added an appendix by My disciple Dr. Rama Devi Sekhar, a comparative study of the chapter on “Putra Prāpti” in Kuraḷ with the subject in Dharma Śāstra. Hope this study will be followed by other similar studies.
I have added the relevant writings of Rev. Lazzarus, G.U. Pope and the recent response of Dr. David Shulman for the benefit of readers. G.U. Pope assigns Vaḷḷuvar to 9th-10th Century AD, which exhibits his ignorance of chronology, as his knowledge of Hindu faith. The reader may see that Pope considers Vaḷḷuvar a Christian and his Tirukkuṟaḷ is influenced by biblical teaching turns out to be absurd as he himself says, it is his imaginary version. Some of the Tamils who have not studied what he has written hold now Pope's fictious writing as history. I have pointed out in this analysis the utter false history, but also shown in his critical analysis, that Pope's writing is distorted.
However it becomes necessary to show what is obvious but has been so distorted through colonial invasion not only on the rule but on, ethos and culture of the 4000 years of history. The trend started with some sectarian Christian missionaries who injected like venom as is the case of G.U. Pope, who admittedly created a fanciful literature in the 19th century. Curiously in the name of rationalism most irrational theories have been thrusted by brutal power of propaganda.
Finally, I would like to say that all the Dharma Śāstras are derivative works, as all of them were compiled by sages from Vedic literature, mainly from the Upaniṣads and other contemporary Śāstras. Such great works of Manu, Yājñavalkya, Gautama, Āpastamba, Bodhāyana, Parāśara, Vasiṣṭha and others were derivative compilation as declared in those text themselves.
Similarly, the Tirukkuṟaḷ is a Dharma Śāstra, compiled in Tamil language for the use of Tamil knowing people and thus is a derivative “Vaḻinūl”, and that Vaḷḷuvar is a Mahaṛṣi like Yājñavalkya, Bodhāyana, Gautama and Āpastamba. Vaḷḷuvar is the first and foremost to bring down the Vedic Dharma system to the Tamils with absolute authority. It emerges that Vaḷḷuvar's Tirukkuṟaḷ is the Vedic Dharma Mārga rendered easy for the Tamils.
Those who are not well versed in Tamil and who have a great desire to study Tirukkuṟaḷ, need not worry. If you read what is in your Dharma Śāstra in your own language or in Sanskrit, you have read the Tamil Tirukkural as it contains the same concepts.
I place my greatful thanks to His Holliness Vijayendra Sarasvati Svāmigal for releasing this book.
I am thankful to Mr. P.R. Muralidharan and my disciple Dr. Smt. Rama Devi Sekhar for patiently typing this text and correcting proofs. My son, Mohan Nagaswamy at Miami, USA, provided me with many references and at times comparative insight with great affection. To him my blessings.
I am glad M/S.Giri Trading, Chennai, who have specialized in religious works, have come forward to jointly publish this work with Tamil Arts Academy. I hope this work furnishes enough material to stimulate further study.
