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TIRUKKURAL
An Abridgement of Śāstras
R. Nagaswamy
VOLUME - III
KĀMATTUPPĀL
6.1. Introduction by R. Nagaswamy
There is an ignorant controversy about this third volume on Kāmattuppāl questioning whether it was written by Vaḷḷuvar. Secondly, if he has been the author of the three, then why he did not write on Mokṣa? Thirdly, the language used in the Kāmattuppāl significantly differs from Vaḷḷuvar’s style observed in the preceding two chapters. Here, we may explore a few points of relevance.
Ancient Indians acknowledged that Kāma is a fundamental aspect of human life, and there was no objection to its study. It is considered one of the four primary Puruṣārthas. While the fourth element, Mokṣa, is an experience that defies explanation, the other three elements can be articulated and understood. Each of the three elements is interconnected with the others, constituting an integral part of the Puruṣārthas. These stages of man are not isolated entities, but rather, they exist in relation to one another. Thus, dharma, artha, and kāma are consistently grouped together, forming what is known as the Trivargas, the triad of systems.
When Vaḷḷuvar embarked on the task of compiling a code of conduct for life in his text, he aptly included the Trivarga, without excluding Kāma. His aim was to create a comprehensive treatise that encompassed all stages of human life. Therefore, questioning why he chose only the three Puruṣārthas is fundamentally misguided.
In contrast to the other two sections where Vaḷḷuvar employs directives and prohibitions, this part necessitates a different approach to maintain its dignified tone. Hence, Vaḷḷuvar opted for a dialogue format, rather than addressing indulgence directly.
Thus, without the third volume, Vaḷḷuvar’s text would indeed have been incomplete. This subject has been elevated to the status of a Śāstra, or science which is significant. One of the most notable works on kāma is Vātsyāyana’s Kāma Śāstra. Unfortunately, many people are unaware of the content of this text and thus, tend to avoid it or mistakenly believe it deals with perversion, both of which are wrong. It deals with the nature of conjugal love which has double advantages, one the delight in union and the other begetting children. The joy of loving children is supreme. While human desires and pleasures are a natural part of life, it is crucial to maintain a balance and avoid excessive indulgence. Uncontrolled carnal desires can lead to potential pitfalls, including physical health issues, emotional distress, and strained relationships. It serves as an educational guide, teaching the proper use of one’s body, mind, and intellect. It promotes a civilized way of living known as Nagarīka. Vātsyāyana's book is a sensible book on human life. Vātsyāyana commences his work in a unique way, with a salutation to dharma, artha, and kāma, dharmārtha-kāmebhyo namaḥ is the first invocatory sūtra. Vātsyāyana’s approach in the Kāma Śāstra is quite unique and grounded. Unlike many texts that begin with salutations to Gods, Vātsyāyana starts his work by saluting the trivargas, dharma, artha and kāma. This distinct beginning underscores the text’s practical and “down-to-earth” approach. Now one may understand why Vaḷḷuvar wrote on Aṟam-Poruḷ-Kāma. Vaḷḷuvar's selection must be viewed against this prevalent background.
Secondly, the Kāma Śāstra gives a historical account of the origin of the Kāma as a science. Like many other ancient Śāstras texts that attribute their origins to the divine, this text also claims a divine lineage. It states that Lord Śiva initially imparted this knowledge to Nandikeśvara. Nandikeśvara, in turn, taught this to Uddālaka — Svetaketu, who appears in the Upaniṣad as an important human agency. According to the account, Svetaketu taught this science to “Babhravya” of Pāñcala country, who wrote the voluminous text. But soon different scholars selected different subjects and elaborated on them.
At the request of prostitutes of Pataliputra, one Dattaka wrote on the sixth chapter of Kāmaśāstra — an adhikaraṇa called Vaiśyadharma — that on Veśis — call girls. Likewise, Chārāyana, Suvarnabha, Ghotakamuka, Gonikāputra, Gonardiya, and Kucumāra wrote on different adhikaraṇas. As these chapters became more extensive, Vātsyāyana undertook the task of compiling them into a single, cohesive text. He gathered all these divisions and, maintaining a consistent tone, authored his renowned work, the Kāma Sūtra. Eventually, the present text is a contribution by several authors, condensed into this final shape in the hands of Vātsyāyana. It shows that not only there was an active discussion on this science in different regions but also codification. Thus, the prevalent atmosphere influenced Manu's work on Dharma, Bṛhaspati's on Artha Śāstra, finalized by Cāṇakya and Vātsyāyana's Kāma Sūtra had percolated into different regions.
The Tolkāppiya’s sūtras, written in Tamiḻ, indeed emerged from this environment. It is not unlikely Tiruvaḷḷuvar’s Kāmattuppāl was greatly influenced by kāma Sūtrain addition to being influenced by Nāṭya Śāstra. As mentioned earlier, Vaḷḷuvar has observed restraint in handling this subject in Kāmattuppāl. However, he has included one complete chapter with ten couplets that discuss the implications of pursuing another man’s wife. This could have been dismissed in one couplet, but such a separate chapter shows that the authors of Kāma Śāstra have dealt with this subject under a separate adhikaraṇa. For example, Vātsyāyana has allotted a separate chapter for this subject under the title Paradārakam. He has a specific Sūtra, that condemns a man pursuing another man’s wife, paraparigṛhatāsu kāma pratiṣedhaḥ (5-1). It is a crime to do so (pratiṣedhaḥ). Vaḷḷuvar has included a chapter, titled “Not lusting after another's wife” the first couplet under this reads.
பிறன் இல் விழையாமை
பிறன்பொருளாள் பெட்டொழுகும் பேதைமை ஞாலத்
தறம்பொருள் கண்டார்க ணில்.
Such a despicable act will not be seen in a man who follows aṟam and poruḷ (tenets). Commenting on this Parimēlaḻakar says:
பிறன் பொருளாகிய அறம் பொருள் என்பன — இன்பம், ஒன்றையே நோக்கும். இன்பநூல் உடையார், இத்தீஒழுகத்தையும் பரகீயம் என்று கூறுவர். அப்பேதமை உடையார் மாட்டு அறமும் பொருளும் இல்லை என்பது பெறப்பட்டது என்பதாம்.
இன்பநூல் உடையார் — mentioned here are the writers of Kāma Śāstra. It is a direct reference to Kāma Śāstra and the reference to aṟam and poruḷ (dharma and artha) shows that Vaḷḷuvar here considered Kāma is also an inseparable group. The inclusion of such nuanced explorations of human relationships and desires in the Kāmattuppāl lends credence to the belief that Vaḷḷuvar is indeed its author.
There is a possibility of Vaḷḷuvar selecting a few parts from Kāma Śāstra as well for inclusion in his Kāmattuppāl.