We have already seen that some Upaniṣadic passages are found integrated into the Puraṉānūṟu poems is the translations of Taittiriya Upaniṣad passage on "Annam". Similarly I have shown that Tolkāppiyam is influenced by Bharata's Nāṭyaśāstra specially poruḷ adhikāram, ahattiṇai, purattiṇai, kaḷavu, kaṟpu, meypāṭṭu, uvamā and marapu, iyal etc., The third great text Silappadikāram is a Nāṭaka Kāvyam, following the tradition of Nāṭyaśāstra of Bharata.
The present study thus completes the early group of Tamil Literature with the Tirukkuṟaḷ as an adoption of Dharma Śāstras, Arthaśāstra and Naṭyaśāstras (and perhaps) Kāmaśāstra of Vātsyāyana. This has already been treated extensively earlier by V.R.R. Dik****ar in his Tirukkuṟaḷ with reference to Arthaśāstra and U.Ve. Swaminatha Iyer, T.P. Meenakshi Sundaranar and Mu.Varadarajnar in their articles in Tirukkuṟaḷ Āraicurai, (Ed., Ki.Va.Jagannathan.). My attempt here is to show that the Arattupāl is fully based on Dharma Śāstras of Manu, Yājñavalkya, Bhodhāyana, Āpastamba and others. The impact of Dharma Śāstras extend to some parts of Poruḷ Adhikaram is also seen.
Thus the conclusion that Tirukkuṟaḷ is an adoption or abridgement of Sanskrit śāstras can not be disproved. While its Sanskrit source are immeasurable its indebtedness to Hindu thoughts is unquestionable, there can be no doubt that Valluvar was a master poet with a powerful and gripping impressions, and selection of thoughts that could flower into a universal outlook and rises to be a literature of the whole world. His creativity is at its best in this text, it has eclipsed any other work he could have written.
All the praises showered on Kuṟaḷ as signal contribution however go to Sanskrit Śāstrakāras who in turn have not only recorded experiences of the Vedic society, but also practiced them. They led a spotless life and reflected on them before composing them into their text as mentioned by Manu. It is therefore accumulation of the path of Indian society through nearly two thousand years before them they have also come down for over 2000 years after them to this day and continue to hold the lifestyle of most of Hindus.
An attempt was made in late 18th-19th cent., to denigrate the Dharma Śāstras by the Christian colonialist like G.U.Pope, ridicule them with the sole aim of converting Indians then ruling Europeans colonialist. No one can minimize the contribution to some aspects of scientific explosions in the contemporary times one cannot pardon them for their criticism of Hindu thoughts. This arise from narrow sectarian outlook that Christianity is superior over all well organized faiths. It is to deniegreat of well organized thoughtful societies in other parts of the world, that existed couple of thousands year earlier to their own system. It is an attempt to destroy all other flowers on earth other than their own work. Christians cannot reconcile themselves to others going to heaven other than themselves.
The abusive tendencies of Christians have been picked up by or otherwise sober Tamil, who substituted love for Tamil to hatred of Sanskrit while these select few professed rationalism, they turned into be the most irrational with no capacity to look beyond the only power that drove them was their hatred towards Sanskrit and careful study of contemporary events would show their hands for power have destroyed their own magnanimity.
When they are confronted with reality now by modern research, some of them react with shock, and madness.
The present research on ancient Tamil show Tamil enriched by the Sanskrit tradition has made the Tamil flower more beautiful and more fragrant. The present study of Kuṟaḷ is to show the greatness of the text, through the real path, and is not against any as one cannot reject them, being the hard core facts, the wise will agree. Meaningless and unrealistic opposition to Sanskrit may now be fathomed from public life, as other wise one will lose the greatness of own ancient Tamil roots.
Now let us see some deeper aspect of Vaḷḷuvar's plan of his work.
The first part of the book begins with the salutations to knowledge system through training in akṣaras and pronunciation the second part deals with gṛhastadharma, in Tamil "illara-iyal'. It occupies the sūtras 20 to 28. The last four couplets deals with the Sanyasa Aśrama.
This arrangement closely follows the dharmas of Yājñavalkya and Āpastamba, followed by married life and Sanyāsa.
The first Tirukkuṟaḷ is titled “In Praise of God.” It is doubtful whether the title was given by the author or later. There are scholars who doubts the authorship of the titles. It seems these titles in 13th century when Parimēlaḻagar wrote the commentary. However there were earlier commentators whose commentary have not come down to us.
It is unlikely the latter were added subsequently but many of them do not reflect the context properly.
அகர முதல எழுத்தெல்லாம் ஆதி
பகவன் முதற்றே உலகு. — 1.1
The first adhikāra of the text begins with "akara mutala eḻuttellām". All syllables begins with “a”. It is teaching the student of Alphabets when he is first introduced to studies with what is called “akṣarābhyāsa” in sanskrit. According to the Vedic tradition initiating a student at the age of 5 or 8, begins with the “Akṣara” which is practiced to this day in Hindu families. This is first mentioned in Taittariya Upaniṣad called Śīkṣāvalli. Saṅkara the Advaita ācārya explains what is “varṇa svaraḥ, mātrā balam, sāma santānaḥ.”
A number of verses in the first adhikāra “aṭi cērtal” later refuge in the feet of Acārya.
1.அடி சேர்தல்
2.தாள் சேர்தல்
3.தாளை வணங்காத்தலை
4.இறைவன் அடிசேரல்
The emphasis is evidently “aṭicērtal”
The Dharmaśāstra immediately after initiating the students deals with where it calls pāda sparśana, Bhodhāyana Dharmasūtra — 3rd Kāṇḍa (1.26.2)
After initiation the Dharmaśāstra deals with how the disciple should go to collect for his food and bring it to the ācārya and after his approval eat.
These deals with sustenance through food. The Bikśācaraṇā, finds a place in all the dharmaśāstra immediately after initiation of the student. Interestingly eating the food, preceded by a ritual which says this food is "amṛta" for myself. amṛtābhidhānamasi a rite we do to this day the food is amṛta. It is reflected in the first verse of chapter 2 in Tirukkuṟaḷ is devoted to food.
The Taittirīya Upaniṣad, begins the first heading of Varṇa etc., to student, has dealt with the importance of food in the same chapter.
The third adhikāra of Tirukkuṟaḷ is mentioned as Nīttār Perumai i.e., "The greatness of Ascetics". But it seems to deal with "tapas" mentioned in dharma śāstra which defines tapas as niyamam, discipline - code of life or ācāra. This Kuṟaḷ begins the first verse as "oḻukkam" means discipline for the students.
It emphasizes that students should learn the discipline themselves, so that they can achieve great things, fame, controlled speech and controlled senses.
In this adhikāra, aṟam is used to sense the righteous conduct. At this stage Āpastamba also preserves the same type of conduct. Gautama also declares similar conduct for the student like controlof kāma, krodha, lobha, moha, mada, mātsarya, harṣa, nāṭya, gīta etc., which calls them upanayādi niyama.All the Dharmaśāstra also take up next the chapters on married life. Gautama calls this gṛhasta dharma.Gautama (I. 48) calls — self selection by girls called Gāndharva.
देवपितृमनुष्यभूतऋषिपूजकः (III. 28)
ṛṣi yajña is a synonym of brahma yajña; for pitṛ udaka dānam ; daiva yajña is in agni with bhārya (wife) –
देवपितृमनुष्ययज्ञाःस्वाध्याययज्ञबलिकर्म
manuṣya yajña is a synonym of atithi yajña, guests and other human beings, bhūta yajñas are other beings, animals, birds, dogs etc.,Evidently cooked food is offered to pitṛs and human beings.
svadhyāya is for brahma yajña; describing this Yājñavalkya says brahmayajña is done by recitation of scriptures, not by food offering.
अन्नम् पितृ मनुष्येभ्यः देयं अपि अन्वहं जलंस्वाध्यायं सततं कुर्यात् न पचेत् अन्नं आत्मने ।In this connection we need to know briefly what Aśoka meant — Dharma when he wrote, so many rock edicts, pillar edicts etc.What is dharma ? according to Dharmaśāstra, dharma consists of four parts —
1.Veda.
2.Niyamās — code of conduct laid down by dharmajnas, who mastered the dharma of the vedas.
3.Vidhi — Injunction.
4.Pratiṣedha — prohibitions.
Before we proceed we may see a few absolute translations from Dharma Śāstras into Tirukkuṟaḷ. In the second chapter of Manu Dharma Śāstra we have a verse which reads (v.68)
श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा च यो नरः
न हृष्यति म्लायति स विज्ञेयः जितेन्द्रियः ।
சுவைஒளி யூறோசை நாற்றமென் றைந்தின்வகை
தெளிவான் கட்டே யுலகு.
The one who having hears, (sound) touched (feeling), tasted food, seen (eyes), having smelt (fragrance) does not feel overjoyed or feel averse, is indeed known as "conqueror of indriyas" this appears in the discipline of a Brahmacāri who is expected to show restrains from the enjoyment of senses like seeing, hearing, touching, smelling and tasting.
This set of observances that fall under niyama ācāra is required for the students. It should be known that dharma sūtras do not prescribe for young boys before maturity but for students who may continue upto 48 years all the four vedas as an average of 12 years for each veda, or even for over life so indriya nigraha is for essential; for the studentship.
