preface
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TIRUKKURAL
An Abridgement of Śāstras
R. Nagaswamy
PREFACE
Tirukkuṟaḷ, by Sage Tiruvaḷḷuvar is studied from a new revolutionary angle, citing extensively, from Sanskrit Dharma Śāstras, Artha Śāstra, Nāṭya Śāstra and Kāma Śāstra as a derivative book of the Hindu Vedic tradition. Vaḷḷuvar writes his work on the 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 is divided as Aram, Poruḷ, and Kāmam.
Vaḷḷuvar has based his text on the four Varṇā system, namely Brāhmaṇa, Kṣatriyas, Vaiśya and Sūdra (Antaṇaṉ, Arasan, Vaṇikan and Veḷāḷan) whose lifestyle and discipline he writes in many Kuṟaḷs. In the first volume titled “Arattuppāl”, he discusses the fourfold Āśramas, namely Brahmacāri, Gṛhasta, Vānaprasta and Sanyāsin. He writes on the tarpaṇas to Deva, Ṛṣi, Pitṛs. He also writes about the regular performance of pañca-mahā-yajñas, to Devas, Ṛṣis, Pitṛs, Atithi, and Bhūta Yajñas.
Vaḷḷuvar follows the Dharma Śāstras not only as a subject but also adheres to its sequence. He speaks of deva pūja (pūcanai) which means temple worship. He praises the profound knowledge and impartiality of Brahmaṇās holding them in the highest esteem.
Two verses in Poruṭpāl make explicit mention that the Vedic text of the Brāhmaṇas (antaṇar-nūl) and Dharma Śāstras (aratiṟkum) as the mainstay of ancient Tamiḻ Kingship and that it was the duty of kings to uphold their path.
antanar nūṟukum aṟattiṟkum ādhiyāi
niṉṟatu maṉṉavan kōl. — 55.3
அந்தணர் நூற்கும் அறத்திற்கும் ஆதியாய்
நின்றது மன்னவன் கோல். — 55.3
āpayaṉ kuṉṭṟum aṟutoḻilōr nūlmaṟappar
kāvalan kāvān eṉiṉ. — 56.10
ஆபயன் குன்றும் அறுதொழிலோர் நூல்மறப்பார்
காவலன் காவான் எனின். — 56.10
The primary duty of the king is to govern as per the Vedic dharma. A verse in the Puṟanāṉuru anthology makes it clear that the King ought to use the Dharma Śāstra as his Ceṅkōl — aṟam purinthaṉṉa ceṅkōlāttu murai. Puranāṉūru — 35
When he speaks of the king, he immediately recalls the Dharma Śāstras and the king as the embodiment of all virtues, compassion, and stubbornness in transactions, all of which follows Manu's description of Rāja Dharma. In his description of the amaiccar (minister), he reminds us of several ministers mentioned in copperplate grants of Cōḻas, Cēras, Pāṇdyas, Pallavas and Nāyak rulers.
These are sufficient examples to show that we are dealing with a text of All Indian characters, with only the language being Tamiḻ, 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 the individual's progress in four stages of life, namely Brahmacāri, Gṛhasta, Vānaprasta and Sanyāsa. Following the Varnaśrama Dharma, the first four chapters begin with the teaching of Akṣara and end with emphasizing Dharma as given in Taittiriya Upaniṣad and the Dharma Śāstras.
The second is the householder's life, begetting children, performing rites like deva, ṛṣi, pitṛ tarpaṇa and pañca-mahā-yajñas. The third is Tuṟavu under which Tapas and Tuṟavu are detailed. For many of the Kuraḷs, corresponding Sanskrit sources are given. That mere translations are inadequate is shown by citing writings of Lazarus, Pope, VRR Dikshitar, others, and of Parimēḻāgar for comparison. It is not my intention to translate 1330 verses but to show through examples how these are derived from Sanskrit sources.
Poruṭpāl details communal living and safety of life. It deals with Rāja Dharma, kings qualities, abilities, royal administration, judiciary, punishment and 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. Dikshitar and so his essay is given in full with citations and author’s additions.
The Kāmattuppāl deals with conjugal love mainly categorized into Kaḷavu and Kaṟpu. In this section, Vaḷḷuvar has drawn from Nāṭya Śāstra (of Bharata) and Kāmaśūtras (of Vātsyāyana). The celebrated Tamiḻ scholars Dr. U.Ve. Swaminatha Iyer, T.P. Meenakshi Sundaram and Dr. Mu. Varadarajan (Mu. Va) have called Kāmattupāl as Nāṭaka Vaḻakku. A note on Dr. U.Ve. Swaminatha Iyer on Nāṭaka Vaḻakku in his book Kuruṅtokai is given at the end. English version of the Mu. Va’s Tamiḻ article is also given.
Thus, we find all these three books are derived from Sanskrit Śāstra literature which in turn are concepts of the Vedas. This study completely changes the perspective of the reader of Tirukkuṟaḷ.
There is a Kuraḷ which says —
அறவாழி அந்தணன் தாள்சேர்ந்தார்க் கல்லால்
பிறவாழி நீந்தல் அரிது. — 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 the Prakṛt 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 lifestyle of followers of Buddhism in the Dharmic path also called Dhammapada. The last two chapters of this book are the culmination of the teachings of Buddha. The last but one deals with Bhikkhus i.e., the Bhikkṣus, who are praised for following the 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 is 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 loose by the ruling clans against Brāhmins; they were portrayed almost as villains. The most unparliamentary 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 “Brahmaṇo Vargo” is given here with English translation by Dr. S. Radhakrishnan. Those who preach Tirukkuṟaḷ, at the top of their voice, act diametrically opposite of his teachings.
The Tirukkuṟaḷ had many translations. There is one; that 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 lifetime. 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 Tamiḻ and Chakrapani Iyer’s contribution to Sanskrit is a rare combination in Tamil Nadu. It is befitting that the work, Tirukkuṟaḷ in Sanskrit is a combination of Sanskrit Śāstras and Tamiḻ.
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. Lazarus, G.U. Pope, and the recent response of Dr. David Shulman for the benefit of readers. G.U. Pope assigns Vaḷḷuvar to the 9th-10th Century CE, which exhibits his ignorance of chronology, similar to his knowledge of the Hindu faith. The reader may see that Pope considers Vaḷḷuvar a Christian and his Tirukkuṟaḷ is influenced by biblical teaching which turns out to be absurd as he himself says, it is his imaginary version. Some of the Tamiḻs who have not studied what he has written hold now Pope’s fictitious 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, the ethos and culture of the 4000 years of history. The trend started with some sectarian Christian missionaries who injected 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 thrust by the 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 the 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 compilations as declared in those texts themselves.
Similarly, the Tirukkuṟaḷ is a Dharma Śāstra, compiled in the Tamiḻ language for the use of the Tamiḻ speaking population 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 Tamiḻs with absolute authority. It emerges that Vaḷḷuvar’s Tirukkuṟaḷ is the Vedic Dharma Mārga rendered easy for the Tamiḻs.
Those who are not well-versed in Tamiḻ 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 grateful thanks to His Holiness Vijayendra Sarasvati Svāmigal for releasing this book.
I thank Mr. P.R. Muralidharan and my disciple Dr. Smt. Rama Devi Sekhar for patiently typing this text and correcting proofs. My son, Mohan Nagaswamy from 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, has come forward to jointly publish this work with Tamil Arts Academy.
I hope this work furnishes enough material to stimulate further study.
Dr. R. NAGASWAMY,
CHENNAI