CONTINUATION OF TIRUKURAL, Mysticism, reading, forums, Numerology, Sun Signs, Divination

Posts: 4397 · Posted: Tue Apr 29, 2008 4:10 am

On ThirukkuRaL - Professor C.R. Krishnamurti in Thamizh Literature

Through the Ages

ThirukkuRaL (திருக்குறள்) written by ThiruvaLLuvar (திருவள்ளுவர்) is the most well known and highly regarded work in the series of PathineN kIz kaNakku. While all other Sangam works varied in their degree of popularity among Thamizh people, ThirukkuRaL proved to be the cream of Thamizh literature cherished both by the elite and the common man alike. The complete work of 1330 couplets is available. It has been described by Pope as "the perfect and most elaborate work of one master"

The couplets in ThirukkuRaL contain two lines, the first usually of four feet and the second three. As usual the date of the author and personal accounts have been, and still are, the subjects of controversy among experts in the field. Based on the fact that ThirukkuRaL is referred to in MaNi mEkalai, a later literary classic, Zvelebil (1995) has concluded that the date should be c. 500 -550 A.D.

The par excellence of ThirukkuRaL is usually attributed to four of its major unique features. The first pertains to the ability of the poet to concentrate certain profound thoughts in two short lines of the veNpA (வெண்பா) type. It is said that the poet has pierced the atom and has packed within it the seven seas of the world (அணுவைத் துளைத்து எழு கடலைப்புகுத்தி) . The second trait refers to the maxims proposed on various aspects of human endeavours ranging from righteousness through worldly pursuits to love. It is no wonder that any talk by the present day Thamizh scholars on any topic is studded with quotes from ThirukkuRaL. The third attribute of ThirukkuRaL lies in its secular and cosmopolitan view of righteousness which would be acceptable to mankind as a whole, transcending linguistic, religious and national boundaries.

At a time when the order of the day was an elaboration of the akam theme, ThirukkuRaL was not only different in its literary style but also in its emphasis on the badly needed set of moral codes for human conduct. He was a social reformist and stood firmly against prostitution. He condemned the consumption of alcohol and meat eating. The final significance of ThirukkuRaL is that it opens up with an invocation wherein the poet pays homage first to the Absolute Being and not to any particular deity or godhead and secondly to all learned people.

அகர முதல எழுத்தெல்லாம் ஆதி
பகவன் முதற்றே உலகு.
A as its first of letters, every speech maintains;
The Primal Deity is first through all the world's domains. (No.1)

கற்றதனாலாய பயனென்கொல் வாலறிவன்
நற்றாள் தொழாரெனின்.
No fruit have men of all their studied lore
Save they the Purely Wise One's feet adore (No.2)

The couplets bear testimony to the catholic perception of the author. The vEdhAntic philosophy of the oneness of the Supreme expressed in these lines and the lack of sectarian dogmas of individual religions have appealed to righteous people in India and elsewhere. The translation of ThirukkuRaL into English by Pope in the nineteenth century is an example of its secular nature. In a world divided and torn on the basis of religion and language, the Thamizh people can be proud to have in their ancient literature a work which has the moral dictum to alleviate the social and ethical dilemmas facing the world today.

It is significant that ThirukkuRaL has been composed in pure Thamizh and the very few words introduced from Sanskrit have been made to assume a Thamizh garb (Pope). The need to compress the meter into two lines has necessitated the omission of the finite verbs. Thus the use of ellipsis (தொகை) became indispensable and characteristic of the couplets.

ThirukkuRaL is divided into three parts (பால்): a) virtues (அறத்துப்பால்), 38 chapters, (அதிகாரம்), 380 couplets; b) worldliness (பொருட்பால்),70 chapters, 700 couplets; c) love (காமத்துப்பால்), 25 chapters, 250 couplets).

The highest priority given to virtue in ThirukkuRaL could be appreciated by the fact that it is the topic of discussion in the first of the three part series (அறத்துப்பால்). This priority has never been seen before in any literary work in Thamizh upto that time. The second chapter on the excellence of rain, (வான் சிறப்பு) depicts the agricultural background of the author and the dependence of rural folks on rain for their prosperity. Immediately following the greatness of the ascetics, ThiruvaLLuvar emphasizes family and personal virtues. Collectively these verses represent the didactic motivation of the author in undertaking this timely and laborious work.

In the second part on worldliness, (பொருட்பால் ) the importance of learning and the duties of the state and the individual has been discussed.

கற்க கசடறக் கற்பவை கற்றபின்
நிற்க அதற்குத் தக.
So learn that you may full and faultless learning gain
Then in obedience meet to lessons learnt remain (No. 391)

The need to be able to get along well with others, even if one is highly educated, is stressed in the following couplets:

உலகத்தோடு ஒட்டவொழுகல்பல கற்றும்
கல்லார் அறிவிலாதார்.
Who know not with the world in harmony to dwell
May many things have learned, but nothing well (No. 140)

The idealism and convictions of ThiruvaLLuvar are brought to light in his placement of chastity in the chapter on worldliness, (பொருட்பால்) rather than in the section on love, (காமத்துப்பால்)

பெண்ணிற் பெருந்தக்க யாவுள கற்பென்னும்
திண்மை யுண்டாகப் பெறின்.
If woman might of chastity retain,
What choicer treasure doth the world contain (No. 54)

In the third chapter on love, (காமத்துப்பால்)ThiruvaLLuvar has placed the seven sections on furtive love (களவியல்) ahead of wedded love (கற்பியல்) in keeping with the traditions of the time. The following verses in the chapter on furtive love describe the recognition of the signs of love in a maiden by the hero:

யானோக்குங் காலை நிலனோக்கு நோக்காக்கால்
தானோக்கி மெல்ல நகும்.
She looked and looking drooped her head
Ofn springing shoot of love 'tis water shed. (No. 1094)

குறிக்கொண்டு நோக்காமை யல்லால் ஒருகண்
சிறக்கணித்தாள் போல நகும்.
She seemed to see me not; but yet the maid
Her love, by smiling side-long glance, betrayed. (No. 1095)

The couplets in the chapter on furtive love and their placement prior to wedded love support the contention that the furtive love was a socially accepted practice. Furtive love culminates in married life in which the commitments and responsibilities of the couple towards each other and towards their families and society at large have been well defined. These verses would be particularly relevant today when genuine commitment between married couples is gradually becoming conspicuous by its absence. One also wonders at what point in history the financial and religious inputs began to creep into the matrimonial relationships in the Thamizh social fabric !

Two subtle points can be noticed whenever the akam, (அகம்) concepts are discussed : a) the phraseology for the description of human emotions is made in a very polished manner and b) ThiruvaLLuvar reiterates his warnings on unchaste behaviour at every opportunity.

பொருட் பொருளார் புன்னலம் தோயார் அருட் பொருள்
ஆயு மறிவி னவர்.
Their worthless charms, whose only weal is wealth of gain,
From touch of these the wise, who seek the wealth of grace, abstain (No. 914)

காலை அரும்பிப் பகலெல்லாம் போதாகி
மாலை மலருமிந் நோய்.
My grief at morn bud, all day an opening flower
Full-blown expands in evening hour. (No. 1227)

தணந்தமை சால வறிவிப்ப போலும்
மணந்தநாள் வீங்கிய தோள்.
These withered arms, desertation's pangs abundantly display,
That swelled with joy on that glad nuptial day. (No. 1233)

Usually classical works on morality tend to lay down strict rules for implementation. Unfortunately in real life situations one is always confronted with gray areas and is lost as to what the correct course of action should be. Recognizing this dilemma, ThiruvaLLuvar has suggested exceptions wherever necessary. For example, telling a lie is not good but one can do so if it is going to be beneficial for the good of all.

வாய்மை எனப்படுவது யாதெனின் யாதொன்றும்
தீமை இலாத சொலல்.
You ask in lips of men what truth may be
Its spech every taint of evil free. (No. 291)

பொய்மையும் வாய்மை யிடத்த புரைதீர்ந்த
நன்மை பயக்கு மெனின்.
Falsehood may take the place of truthful word
If blessing from fault it can afford.(No. 292)

Though the few couplets quoted above cannot do justice to demonstrate ThiruvaLLuvar's poetic skills or his heroic attempts to inculcate strict moral codes into the minds of all sections of society, they can at best give only a glimpse of the precision of his delivery, depth of his convictions and finally his comprehension of human psychology. If one aspect of ThirukkuRaL has to be identified for its universal recognition, it is the lack of theological or religious dogmas in the couplets.

To quote the words of Swift (radhAkrishNan, p.44), "We have enough religion to hate one other but not enough to love one another". It is amazing that ThiruvaLLuvar seemed to be aware of this maxim a thousand years back !

As many as ten scholars have written commentaries on ThirukkuRaL as stated in the following poem:

தருமர் மணக்குடவர் தாமத்தர் நச்சர்
பரிதி பரிமேலழகர் திருமலையார்
மல்லர் பரிப்பெருமாள் காளிங்கர் வள்ளுவர் நூற்கு
எல்லையுரை செய்தர் இவர்.

The commentary of ParimElazhakar, (பரிமேலழகர்)on ThirukkuRaL has been acclaimed to be outstanding for its interpretation of the literary niceties of the couplets and depth of perception of ThiruvaLLuvar's ideologies. Many modern interpretations of ThirukkuRal are now available including KuRaLOvium (குறளோவியம்) by Dr. M. KaruNAn^ithi (மு.கருணநிதி)

Posts: 459 · Posted: Thu May 01, 2008 1:39 am