Introduction
Any book on INDIAN PHILOSOPHY deals with the Vedas, Bhagavat Gita, Upanishads,
Ramayana, Mahabharata ,Buddhism, Jainism and other 'orthodox-systems'. All of them
are : Topics based on the Northern part of India – Aryan/Vedic. The authors of such
books , perhaps, took it for granted that the ancient Indian thinkers had no other
approach in interpreting the life of the humans. The rich civilization of the Dravidians
and their matured thinking on human life is not considered as Indian philosophy or
philosophy.
But the Vedic Aryans were shrewd enough to recognize the knowledge and the
cultural advancement of the Dravidians (Tamils).This is seen from the way they
named the God of knowledge as Dakshinamurthy, the southern God (of knowledge).
This deity will always be placed facing the South where the Dravidian land is.
Aryans acquired their knowledge from others is signified in this vedic sloka
Ano Bhadraaha Kritao Yantu ishvataha -
let noble thoughts come to us from all directions.
Having acquired such knowledge heard along the path of their migration , they claimed
original authorship of such ideas. Ayurveda, Bharata Natyam,carnatic music are all examples.
Even today,these arts and science are practiced only in the peninsular india,proving their
origin.
Can we say that because Sankara, Ramanuja , and the Madhva were born in the
Dravidian land, they were able to give comparatively better and much accepted commentaries
for the Brahma-sutras due to their familiarity of the Dravidian knowledge and culture ?
ThirukkuRaL (kuRaL) , the book of Dravidian philosophy,
PHILOSOPHY OF PENINSULAR INDIA.
is a compendium of many things pertaining to human values and thought. They are brief
and precise, well written without any vagueness or confusion either in meaning or syntax.
The verses are direct in their concept and clear in their meaning.
kuRaL is a book that does not deal with any speculative concepts, as found in the
Upanishads .Speculation gives raise to multiple interpretations and the possible conflicts.
They ultimately divide the society they intend to enrich. The vagueness and speculative
character encourages people with vested interests to meddle with the text by inserting
passages.
In the third part Kaamathup_paal ( காமத்துப்பால் ) of kuRaL, the poet tells about two stages through
which a young boy and girl unite in wedlock. The first stage is when the boy and girl
start meeting without the knowledge of elders. It is called kaLavu ( களவு). The dating stage-
Dravidian style. Later they enter into wedlock -a stage called karpu (கற்பு) - when they marry and
start living together and raise a family. The marriages are love marriages.
Then it was an accepted form of marriage. So we see a well structured society with
freedom for men and women. The verses of kuRaL brings out a picture of a sophisticated ,
matured society that was the Dravidian Tamils , thousands of years ago.
kuRaL is dated around 200 BC . So we can safely conclude that the Tamil society was
well advanced , as depicted in the verses of kuRaL, many centuries earlier than kural. Kural,
a book which is perfectly relevant even to-day after 2000 years and more, must be taken into
account to understand the perfection the society might have attained earlier than 2000 years .
Such an evolved society in a remote antiquity shows that their culture has thrived in that
state for many centuries prior to these works.
A work of grammar is attempted only after the literature matures. ( இலக்கியம் கண்டதற்கு இலக்கணம் இயம்பலின்).
kuRaL has to be taken in the group of grammar as it is a compendium of good practices prevailed
in the region and followed by the people and explains the meaning of life in short couplets.
The works of Tamil scholars of those earlier periods are lost either due to sea upheaval
which entered the land and destroyed or due to wanton destruction by people who were jealous .
Had the previous works were available, the Dravidian culture , its glory and perfection might
have been established with much more authority and may be dated back to few more millenium
earlier.
Bhagavat Gita (Gita) is also an old treatise on the meaning and purpose of human life.
It is supposed to be an epitome of the Upanishads. As there is no attempt in the past to
include kuRaL as part of Indian philosophical thought , we try to give an account of the
philosophy of kuRaL , THE PHILOSOPHY OF PENINSULAR INDIA.
This work does not sit in judgment of which one is superior than the other. Both
are superior on their own right. Otherwise they might not have survived this long and
still continue to inspire mankind.
Our attempt here is to show that Dravidian Tamil-thinking is completely distinct
from the Aryan Vedic way of thinking when it comes to their philosophy of life. This is
done by relying on kuRaL and comparing its views with Gita. kuRaL also expresses its views
on Vedic beliefs. So such a comparison will be enough to establish the distinct and
comprehensive philosophy of the Tamils.
This is done in two planes:
1. ThirukkuRal Vs Bhagavat-Gita: we establish that KuRal rejects the Vedic basics like
the karma, metempsychosis,Moksha (Brahman) , the individual soul and the four-fold
division of society.
2. ThirukkuRal and Bhagavat-Gita: As works emanating from the same sub-continent, we try
to bring out some of the striking similarities of approach between KuRal and Gita in
this section (the list is not exhaustive). Individual soul and Brahman or Moksha are
the central themes of Gita. The society and compassion to the poor and needy, which gives
a recognition , fame to the individual is what KuRal emphasizes. We establish a parallel
between the concept of the Brahman and the society through chapter 11, viswaroopa dharsan,
of Gita. Also we discuss how the concept of Moksha to the individual soul is dealt
with differently in KuRal without any speculative reasoning.
The kuRaL's theme of 'The purpose of life is to get an eternal glory by service
to the society' is transformed in Gita into the liberation of the soul, following the
tenets of the scriptures , merging with the Brahman, an eternal bliss or silence'.The
concepts of the three 'gunas' , three 'yogas' and equanimity are all inspirations from kural .
Thirukkural vs Bhagavad-Gita
Gita relies on the concepts of the karma, metempsychosis, Brahman and the soul
for its explanation of the human life. The aim of one's life is to escape a rebirth and
to attain Moksha.Only the body dies. The soul is immortal and it is affected by the actions
of the body of the person it resides (karma). Because of such actions the soul is destined
to have another birth. This cycle of births will end only when the soul is not afflicted by
the actions of the body (person) it resides. To reach such a state and escape further birth
the individual must lead a life as prescribed by the Manu-Dharma ([2] 4.31, 4.32) 9.3].
The person who is detached from the fruits of action gets Moksha. ([2] 2.70 – 2.72). In that
state the individual soul merges with the Brahman.
Gita is written in the form of a dialogue between the Lord Krishna and his disciple
Arjuna. Arjuna raises his doubts about how to conduct himself in life and the Lord answers
them and clears the doubts of his disciple. One such question Arjuna asks is in the minds
of everyone who believe in a God, a God who is supposed to redeem them from all sins and
worries. In everyday happenings we see that some good and honest persons suffering, sometimes
the suffering has no end and hurts the individual for the rest of one's life. On the other
hand we see the affluence and happiness of some who are cunning and wicked enjoy health,
wealth and prosperity. They are not penalized by the God for any of their mistakes.
This type of everyday happening perplexes our minds over the nature and purpose of a
God. Our faith is under a cloud. Our expectation of a redeeming God does not fructify. Arjuna
raises this question to the Lord , which is bothering our minds : Arjuna wishes to know from
Lord Krishna the fate of the aspirant who fails to realize the Supreme in spite of his faith and
sincerity.
“Arjuna said:
6.37. He who is unable to control himself though he has the faith, and whose mind
wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga,
O Krishna?
6.38. Fallen from both, does he not perish like a rent cloud, support-less, O
mighty-armed (Krishna), deluded on the path of Brahman?
6.39. This doubt of mine, O Krishna, do Thou completely dispel, because it is not
possible for any but Thee to dispel this doubt. ” The man who is not able to control the
events that overcome him in spite of his faith in God, loses his confidence and wanders away.
Such a faithful man fails to attain perfection in his devotion and attain the mercy of God.
What will happen to such a man? Fallen from both in life and faith in God will not he perish,
without support, like a cloud?
Here Yoga means the ways of realizing the mercy of God. (Bakthi, njana, karma are
three means, yogas, of attaining the grace of God, according to the Gita). Now Gita says that
the solution for such a person mentioned by Arjuna, in his query,lies only in his next birth. [2]
“6. 40. O Arjuna, neither in this world, nor in the next world is there destruction for
him; none, verily, who does good, O My son, ever comes to grief!
6.41. Having attained to the worlds of the righteous and, having dwelt there for
everlasting years, he who fell from Yoga s reborn in the house of the pure and wealthy.
6.42. Or he is born in a family of even the wise Yogis; verily a birth like this is
very difficult to obtain in this world.
6.43. There he comes in touch with the knowledge acquired in his former body and
strives more than before for perfection,
O Arjuna!
6.44. By that very former practice he is borne on in spite of himself. Even he who merely
wishes to know Yoga transcends the Brahmic word.”
In later chapters also this idea is emphasized. The above verses explains and addresses
the doubts of Arjuna.
Instead of helping the faithful human, if not all of humanity, to tread the right path,
the Lord God watches his fall and punishes him with another birth of suffering. It is more
cruel to tell that his sufferings will come to an end in a future birth or births.
The past births mentioned by the Gita are something the incumbent cannot remember and
hence cannot own it as his own . Even accepting the previous birth and the mentioned deeds
or misdeeds, how can the new life of the present be held responsible for such deeds supposed
to have been committed by another life (read, person) in a previous birth ?
After getting refined over the many births, the perfected soul merges with God without
getting another birth.Thus all perfect souls not returning, the world will always be populated
by sinners. What a pessimistic outlook of the world is given to the believing, faithful, disciple
by God !
This reply is not acceptable if one adheres to the teachings of KuRaL .
அவ்விய நெஞ்சத்தான் ஆக்கமும் செவ்வியான்
கேடும் நினைக்கப் படும் . 169
The affluence of the deceits and the poverty and fall of the righteous will be
lamented and, remembered respectively.
If the fall of the righteous is blamed on his sin in a previous birth, it is the
most cruel way of treating the good persons.How can such a good person be a sinner in a
previous birth , a hypothetical and speculative accusation without any supportive evidence ?
If it is believed the he was a sinner ( in a past birth ), who will come to the (now) good
person and help him out or rescue him from his difficulties. What type of society we are
building with such concepts ? kuRaL 169 quoted above is practical and helpful. With the
mindset as expressed in the verse it implies that the society will ( or expected to ) act
against the deceits and help the righteous.
Having said that kuRaL explains the contradictory events as follows: Events that cannot
be anticipated or prevented and escaped from their consequences are generally called Oozh (ஊழ்)
in kuRaL.
ஊழின் பெருவலி யாவுள மற்றொன்று
சூழினும் தான்முந் துறும். 380
Oozh is the most powerful force (that can affect a person even with
deadly damages) . No other force is more powerful and one cannot escape its consequences.
kuRaL explains the doubts of Arjuna in terms of Oozh which we see later in this article.
In later parts of this article we discuss about the concept of metempsychosis
(previous birth, next birth, reincarnation of the individual soul). We have to give a new interpretation
for some of the words occurring in kuRaL (இம்மை,மறுமை,எழுமை,எழுபிறப்பு) .
The word 'இம்மை' was meant as "this (present) birth",'மறுமை' was meant as "the next (coming) birth".
The word 'எழுமை எழுபிறப்பு' was meant as the seven and multiples of seven births (ஏழேழ் பிறவி)
These interpretations are the accepted ones for the words all along.But this interpretation will contradict our
discussion in the later part of this article. So we have to explain it here.
Our hew interpretations are:
The word "இம்மை" means 'here and now', 'today', 'for the present', "the present time".
The word "மறுமை' means 'coming days', 'next day(s)', 'the future'.
The word "பழமை" means ' the past', 'olden days'. This word is used in this sense even to this day.
The word "எழுமை" means 'wake-up', 'start action'.
The word "எழுபிறப்பு" means waking-up' ("விழிப்பது போலும் பிறப்பு"- குறள்).
The phrase "எழுமை எழுபிறப்பும்" means (excepting the time of sleep) all the acting moments , whenever on acts,except in sleep.
We have, in Tamil country, many scholars who questioned many of the Aryan concepts
of Moksha and. Metempsychosis.
பையூரி லேயிருந்து பாழூரிலே பிறந்து
மெ ய்யூரில் போவதற்கு வேதாந்த வீடறியேன்
மெய்யூரிற் போவதற்கு வேதாந்த வீடறிந்தால்
பையூரும் மெய்யூரும் என் கண்ணம்மா
பாழாய் முடியாவோ பாழாய் முடியாவோ! 10
( அழுகணிச் சித்தர் )
Having been born in this wretched world, I do not know any way of attaining
the Vedantic Moksha. If one can know the way of attaining Vedantic Moksha, then there won't
be any soul in any womb nor will the earth have any inhabitants.
This is the view of the Dravidians about the concept of Moksha. They not only do
not believe it, they also bring out the contradiction it brings about.
Karma and Metempsychosis
Having seen above as to how the individual is helped by the Lord God with
repeated births to attain happiness and peace, salvation, now let us see what KuRaL has
to say about karma and reincarnation of the soul, wherein lie a possible liberation for
the sinners.
KARMA : At the time of death the individual soul takes with it all the remnants
of its sensual experience to its next birth. This is karma. This is expressed in the
following verse. [2]
15.8. Even as the wind wafts scents from their seats so too the jivatma , which
is the controller of the body etc., taking the mind and the senses from the body which it
leaves behind forthwith migrates to the body which it acquires. Dravidian thinking is just
the opposite , as given below:[1]
குடம்பைத் தனித்துஒழியப புள்பறந் தற்றே
உடம்பொடு உயிரிடை நட்பு. 338
The relation between the body and the life ( uyir, soul) in it is like that of
a bird and its nest where it dwells , which flies away, leaving behind the nest to
destruction.
Here the bird is the soul, and its nest is the body. When the bird flies away it
totally forgets the nest. There is no continuity. For the next mating season it may have
a nest elsewhere. Old nest is totally abandoned to destruction. Even the chicks hatched by
the birds are forgotten forever. Their relationship is forgotten. Perhaps the grown up
chicks may mate their parent bird in the next season.
The message is clear. The Uyir (life, soul) in the body leaves it at the time of
death. It does not take anything of the body with it as quoted above ([2]15.8.) In other words,
the actions of the body are not chasing the uyir throughout its journey, if at all there is
any such journey (rebirth), after the death of the individual.
Thirukkural rejects karma theory.
Let us see the views on metempsychosis. We quote relevent verses from [2]:
2.13 Just as in this body the embodied (soul) passes into childhood, youth and old
age, so also does he pass into another body; the firm man does not grieve thereat.
2.22. Just as a man casts off worn-out clothes and puts on new ones, so also the
embodied Self casts off worn-out bodies and enters others that are new.
14.15. Meeting death in Rajas, he is born among those who are attached to action; and dying
in Tamas, he is born in the womb of the senseless.
In the following verse of kuRaL goes on further to fully reject the concept of reincarnation
of the soul.
ஒருபோதும் வாழ்வது அறியார் கருதுப
கோடியும் அல்ல பல 337
Persons who are not able to understand their (present) life (birth) think and
talk about many lives (births). They do not stop there. They talk even of the end of it
all (Brahman or Moksha ).
வாழ்வு this very life (birth) they live
அது ஒரு பொழுதும் அறியார் They never understand
கருதுப பல ( வாழ்வு ) they talk and consider many more (births)
அல்ல nay
கோடியும் including the end of it ( Brahman)
(this interpretation of this verse deviates from standard commentaries. We do not
twist any word for its meaning in our interpretation)
The life of a person starts with one's birth and ends with death. There is
nothing before birth or beyond death.
Thus kuRaL rejects the rebirth of the soul with all past 'karma' attached to
it in the new birth.
Moksha
Having rejected the concept of the reincarnation of the soul ; let us turn to the
concept of Paramatman also known as super-soul, Brahman or Moksha.
What happens to the individual soul (also known as jivatma) which gets entangled in a
cycle birth and death ? According to Gita the soul must attain perfection as mentioned in
the scriptures. If it is able to attain such a stage in a particular birth then it escapes
further birth and gets one with the ultimate Lord, here Lord Krishna (Paramatman or
super-soul). This is what the liberation of the soul means, in other words it is Moksha.
5.17: Those whose mind and intellect are wholly merged in Him, who remain constantly
established in identity with Him, and finally have become one with Him , their sins are being
wiped out by wisdom , reach the state whence there is no return.
6.43. There he comes in touch with the knowledge acquired in his former body and
strives more than before for perfection, O Arjuna!
7.19. : In the last of all births the enlightened soul worship Me, realizing that
all this is God. Such a great soul is very rare.
12.6,12.7: "On the other hand those who depending exclusively on Me . And surrendering
all actions to Me, worship me (God with attributes) , constantly meditating on me with single
minded devotion . Those, Arjuna, I speedily deliver from the ocean of birth and death, their
mind being fixed on Me.”
14.14. If the embodied one meets with death when Sattwa has become predominant, then
he attains to the spotless worlds of the knowers of the Highest.
kuRaL does not accept the concept of Moksha, where the dead person's soul gets its eternal
rest.
புக்கில் அமைந்தின்று கொல்லோ உடம்பினுள்
துச்சில் இருந்த உயிர்க்கு. 340
உடம்பினுள் துச்சில் இருந்த உயிர்க்கு புக்கில் அமைந்தின்று கொல்லோ .
The uyir (individual soul) ,which is temporarily attached to the body , is not
endowed with a permanent abode .
In this verse the poet rejects that the individual soul has a permanent abode .
It has relevance only between the birth and death. KuRaL rejects the concept of Moksha.
neti Neti
Brahman / Soul (Paramatman, Moksha)
A further discussion about the Soul (Paramatman) will add to the above observations
and strengthen our conclusions we have arrived at so far. A passage from Brihdaranyaka
Upanishad has the following to say on the Soul, the Paramatman: [3] pp516-517:
A question is asked to Yagnavalkya about the nature of Brahman.
Sankara makes the following comment on the question.
3.8.7 “Now, if Yagnaavalkya did not explain It ..........., he would lay himself
open to the charge of what is called in the system of logic 'non-comprehension', if,
on the other hand, he tried to explain It, notwithstanding the fact that It was a thing
that could not be explained, he would be guilty of what is called 'a contradiction'; for the
attempt to explain what cannot be explained is such a contradiction.”
Thus the question is not answerable either way.
The question is explained as follows: (“neti neti”)
3.8.8. “He said: ........... the knowers of Brahman say, this lmmutable (Brahman) is
that. It is neither gross nor minute, neither short nor long, neither
red colour nor oiliness, neither, shadow nor Clarkness, neither air
nor ether, unattached, neither savour nor odour, without eyes or ears,
without the vocal organ or mind, nonluminous, without the vital force or mouth,
not a measure,and without interior or exterior. It does not eat anything, nor is
It eaten by anybody.”
Sankara makes the following comment on the reply:
“ This Immutable is not a substance......... , It is devoid of all
attributes,.... so what is there that can be specified, and through what?”
(Sankara was born in the Dravidian land and hence exposed to the local thinking)
Here the Yagnavalkya is not able establish the nature of the Soul. He can say
that nothing can define or describe the soul. Then how can one accept that the Soul or
Paramatman is a real entity or a concept ? One can just say that one cannot say
anything about it. It is just a word of four letters signifying nothing.
All the above description of the Soul justifies what kuRaL says :
பொருள்அல்ல வற்றைப் பொருள்என்று உணரும்
மருளானாம் மாணப் பிறப்பு. 351
The concept of unending birth-cycle which depends on the meaningless idea of Brahman
is purely due to an unreasonable fear
மாணப் பிறப்பு = unending birth-cycle
பொருள்அல்ல வற்றை that which is neither a matter nor a concept with a meaning.
This refers to the Brahman.
(பொருள்) means
a substance, object,matter, or meaning , attribute.)
The individual soul is deathless is told by the Lord Krishna :
[2] 2.30. “This, the Indweller in the body of everyone, is always indestructible”.
KuRaL takes a different view as seen below:
நில்லாத வற்றை நிலையின என்றுஉணரும்
புல்லறி வாண்மை கடை. 331
The wrongful knowledge and authority acquired by considering those which are
not permanent as eternal is mean.
The mortal life (uyir) is being considered as immortal (soul). Such a faith is of lowly
knowledge. Having condemned the concept of Brahman and individual soul as meaningless fear
and lowly knowledge what is a truthful and meaningful way of looking at life. kuRaL says that
there is no rebirth and one need not take it seriously. The following verses discuss this view:
ஓர்ந்துஉள்ளம் உள்ளது உணரின் ஒருதலையாப்
பேர்த்துஉள்ள வேண்டாப் பிறப்பு. . 357
Once ,after a deep consideation , when one realizes the truth; one need
not think of the prejudiced concept of reincarnation.
(It is not the truth).
கற்றுஈண்டு மெய்ப்பொருள் கண்டார் தலைப்படுவர்
மற்றுஈண்டு வாரா நெறி. 356
Those who has understood the truth of life by deep study and knowledge will
follow the concept of denying the reincarnation of the soul.
மற்றுஈண்டு வாரா நெறி = மறுபிறவி மறுப்புக் கொள்கை., The concept of
denying reincarnation
ஒன்றா உலகத்து உயர்ந்த புகழல்லால்
பொன்றாது நிற்பது ஒன்றுஇல். 233
It is the renown of the person who serve the society as per the tenets of aRam is
what is eternal, and nothing else is.
Thirukkuaral's alternatives
Having denied the concept of the reincarnation of the soul, and the karma theory of the
Vedas it is for kuRaL to answer the question of Arjuna, mentioned earlier in this article.
kuRaL says it is Oozh which is the cause of the problems faced by good and honest people
and also the prosperity of the corrupt and the cunning.
ஊழின் பெருவலி யாவுள மற்றொன்று
சூழினும் தான்முந் துறும். 380
Oozh is the most powerful force (that can affect a person even with deadly damages) .
No other force is more powerful and one cannot escape its consequences.
Thus with all of one's sincere efforts there may be failures and losses. It is inevitable.
So one must attune oneself to accept the reality.
இலக்கம் உடம்பிடும்பைக் கென்று கலக்கத்தைக்
கையாறாக் கொள்ளாதாம் மேல். 627
enlightened wise men will not be perturbed by physical and mental pains and tortures.
They are part of human existence.
இன்பம் விழையான் இடும்பை இயல்புஎன்பான்
துன்பம் உறுதல் இலன். 628
The person who do not seek after pleasure and regards the problems of life as
normal occurences will never grieve.
[2] 2.15. That firm man whom surely these afflict not, O chief among men, to whom
pleasure and pain are the same, is fit for attaining immortality!
Live life as it occurs.
Now there is a natural question. Is it fatalism ? Accepting the events and staying
without any action on the part of the individual? But it is not what kuRaL means.
Instead of explaining the reason for one's problems in terms of faith based
theories, metempsychosis and karma, let us accept the problem and undergo the consequences.
There is a way of tackling the situation:
ஊழையும் உட்பக்கம் காண்பர் உலைவுஇன்றித்
தாழாது உஞற்று பவர் . 620
When one encounter severe and difficult problems (due to bad Oozh ) one must not lose
one's composure and confidence .
(¯¨ÄÅ¢ýÈ¢ ).
Then one must try hard without giving-up ( ¾¡Æ¡Ð ). With such a perseverance one can reverse ( ¯ட்பì¸õ ¸¡ñÀ÷ )
the effects of Oozh.
Such a relief is not there for sufferings due to 'karma'.
Is Oozh the same as karma ? No, says the poet :
இருவேறு உலகத்து இயற்கை திருவேறு
தெள்ளியர் ஆதலும் வேறு. 374
¯இருவேறு உலகத்து இயற்கை (பிறப்பு , இறப்பு என்ற இரு வேறு நிலைகள்) . ¾¢Õ §ÅÚ ¦¾ûǢ á¾Öõ §ÅÚ
The states of birth and death are the two extremes, in the world, which are natural.
It has nothing to do with one's wealth or knowledge (in this birth).
The poet says that the wealth or knowledge of a person is not due (to his good or bad
acts of) his previous birth, and after death these are not going to affect the dead person anyway.
The 'karma' is not used in explaining the events of a person's life. Birth and death are just
natural events.
summing up, it is the efforts of the individual with confidence and composure which
bail out the person of his problems. Also understanding human life as replete with problems, one
must learn to live with it.
PERHAPS kuRaL conducts its inquiry along a path which is more practical and convincing.
This is evidenced in the chapter 38 on Oozh where fate (Oozh) is taken as it is without any
explanation for it in terms of religion ,sin or past birth. At this point we take an analogy
from Mathematics.
When we count integers continuously, where will it end . When mathematicians needed
to have such an number they have found a solution by creating the concept of an ideal number and
called it 'infinity'.
Infinity is the greatest of all numbers and every counted (finite) number is always
less than infinity. But this ideal number infinity is not a number in the ordinary sense. You
cannot reach it by usual counting. It will not obey the laws of addition and subtraction.
In the example the use of an ideal number is made without including it with the rest of
the pack of numbers. In dealing with the concept of Oozh (ஊழ் = oozh) kuRaL adopts this technique.
Oozh is the most powerful effect affecting all human efforts/actions. No other human effort/act
is more powerful enough to outdo it. As our actions affects us, Oozh also affects us. But it is
not amenable to human effort. Beyond this level the practical poet does not go.
வகுத்தான் வகுத்த வகையல்லால் கோடி
தொகுத்தார்க்கும் துய்த்தல் அரிது. 377
But for the actions of Oozh , which determines one's path of life, one cannot expect
anything even from out of one's accumulation of good deeds (over many births) to attain Moksha.
Here §¸¡Ê ¦¾¡Ìò¾¡÷
Means those who claims to have (accumulated over many births and) and got qualified
to attain the end (Moksha).
Thus Oozh is different from karma.
So the message of kuRaL is: As there is no further life beyond death ,let us understand
the life that we live, here and now.
Having denied the concept of the reincarnation of the soul with its past karma attached,
now kuRaL gives an easy way out to escape the difficulties of life.
If one wants to escape 'birth' the easy way out is given in the following:
மற்றும் தொடர்பாடு எவன்கொல் பிறப்பறுக்கல்
உற்றாருக்கு உடம்பும் மிகை. 345
For those who aspire to escape 'birth' why should there be any other linkage (in the
form of karma, sin,rebirth etc.) . This very body itself is an excess ( so one can straight away
dispose it off, kill oneself).
The solution given in the above verse is not against the Vedas.
The story of the ashtavasus and the Mother river Ganga is an example. In the story,
the vasus came to the Ganga and requested her to become their mother and to kill them at their
birth so that they can escape the pains of human life and at the same time undergo the curse of
the rishi.
Four Varnas
[2] 4.13. The fourfold caste has been created by Me according to the differentiation of
Guna and Karma; though I am the author thereof, know Me as the non-doer and immutable.
The four-fold division of society is based on birth .If a person is of a particular caste
under the system all his descendents will be of the same caste. Brahmins are treated way superior to
others. For the same crime the punishment for the Brahmins is very light while it will attract a
severe punishment for a Sudra. These are enunciated by Manu in his book popularly known as Manu-Dharma .
Such a situation was not prevailing in the then Tamil-society. That is recorded by the Poet in
the following verses.
பிறப்புஒக்கும் எல்லா உயிர்க்கும் சிறப்புஒவ்வா
செய்தொழில் வேற்றுமை யான். 972
All persons are born equal. The unwanted merit and superiority arises out of the
differences in their professions.
As every profession is necessary for the welfare of the society, each of the work
must be discharged by somebody. Hence the work done by a person does not give any special status
for that person.
This is further ascertained in the following verse:
அறத்தாறு இதுஎன வேண்டா சிவிகை
பொறுத்தானொடு ஊர்ந்தான் இடை . 37
அறத்தாறு சிவிகை பொறுத்தானொடு இது ஊர்ந்தான் இடை (இது) என வேண்டா
The practice of aRam for the one in the palanquin is this way; and among the four bearers
it is in another way is not acceptable. (The tenets of aRam is the same for both) .
The verse says that there is no difference between the rich and the poor or from the powerful
and the weak when it comes to the application of the tenets of aRam. All are qual before aRam.
The poet is conscious of the proper interpretation of the above verses. Simply because all
are born equal one cannot disobey one's superior at work. That will create indiscipline and chaos
in the society. So he conditions the above statements with the following.
வாணிகம் செய்வார்க்கு வாணிகம் பேணிப்
பிறவும் தமபோல் செயின். 120
In business relationship be business like. Otherwise treat people as your kin.
In work place respect heirarchy and obey the rules , Outside of your work place treat and
behave as equals, as kin, with others.
பிறப்புஎன்னும் பேதைமை நீங்கச் சிறப்புஎன்னும்
செம்பொருள் காண்பது அறிவு. 358
To overcome the delusion of superiority based on birth; one must understand the real
meaning of relative merit, among individuals. It is real knowledge.
Having said that he mentions the persons who are really meritorious in the society:
உழுதுஉண்டு வாழ்வாரே வாழ்வார்மற்று எல்லாம்
தொழுதுஉண்டு பின்செல் பவர். 1033
The farmers growing food grains are the ones who live a real life and the rest are
following them from behind praying their (farmer's) favour.
The following verse is again displays the attitude of the Tamils towards the Vedic concept of
Moksha:
ஊற்றைச் சடலமடி உப்பிருந்த பாண்டமடி
மாற்றிப் பிறக்க மருந்தெனக்குக் கிட்டுதில்லை
மாற்றிப் பிறக்க மருந்தெனக்கு கிட்டுமென்றால்
ஊற்றைச் சடலம் விட்டேஎன் கண்ணம்மா!
உன்பாதஞ் சேரேனோ! 8 ( அழுகணிச் சித்தர் )
This body (life) is full of moss and dirt ; like the moist container of salt. I do not have
a technique to change this mode of life . If only I have the means of obtaining a different life
(of my choice) I might have left this sinful body to reach you, O Mother.
The technique of getting a good life after death is not available from those who talk of
reincarnation of the soul and Moksha.That is what the Siddhar-poet decries.
The story of the ashtavasus and the Mother river Ganga is an example. In the story,
the vasus came to the Ganga and requested her to become their mother and to kill them at their
birth so that they can escape the pains of human life and at the same time undergo the curse of
the rishi.
Thirkkural and Bhagavat-Gita
The Aryans were a migrating tribe from Central Asia into the Dravidian land south
of the Himalayas. On their way they have learnt many things from the people living along their
path. The fury of nature in the form of fire, rain, thunderbolt, strom were terrifying that they
started considering them as gods and started chanting hymns in their praise so that they can escape
their fury, and get their blessings in destroying their enemies, the local people who resist their
intrusion.
The second stage of the vedas have verses to be chanted during rituals and (animal)
sacrifices. This stage shows that the Aryans were settled and have gained the confidence of the local
people. The rituals and sacrifices were conducted for the welfare of the persons who institute the
rituals. Initially the people believed that the rituals were capable of bestowing wealth and happiness
to the devotees. Over a period of time the hollowness of the mantras chanted at the rituals and the
animal sacrifices were felt by the masses. There were resentment and disbelief.
At this point Buddhism and Jainism , which preached against the rituals and animal
sacrifices started getting popular support. Belief in the Vedic religion was declining. Aryans were
at a compulsion to retrieve the losing faith of the masses. There was a need to give a new approach
to the meaning of human life and existence. Animal sacrifices and meaningless rituals must not
be emphasized in the new dispensation. During this period they have already penetrated into the
peninsular india. Buddhism ோnd Jainism were spreading in Tamil land.
The Tamils were already having a structured society and rules governing their social
and personal behavior. They have their own philosophy of life spreading over many centuries earlier.
KuRaL records all of Tamil culture prevailing at that time.Tamil culture and their philosophy could
have inspired the Aryans to write the Upanishads and stay afloat against the onslaught Buddhism and
Jainism. The Upanishads are the last part of the Vedas. They were of a later origin. Bhagavat-Gita
is an epitome of Upanishads. In the following discussion we try to bring out the resemblance of both
Gita and kuRaL. We see how the philosophy of kuRaL is converted into a philosophy, as we have it today
in the form of the Gita.
Brahman and the society
viswroopa darsan
Instead of giving the God a place of primacy , kuRaL puts the society as a primary commitment
and a guide of individuals. This is reflected in the common sayings prevailing among the Tamils even to
this day:
பரமசிவன் வாக்கிலும் பத்துப் பேர் வாக்கு மேல்.
The social or public acceptance is much more valuable than the acceptance of Brahman, the Siva.
Peace and happiness is what everyone aspires for in their everyday life. Living in a society
with different types of people with varying aspirations , one can get the required peace and happiness
only to the extent the society surrounding them allows. In a society of criminals no peace is possible
for anyone. So The starting point for the individual happiness lies in the society. Dravidians understood
this very well that they gave the primacy of place to the society, which is reflected in the verses of
kuRaL. For a peaceful and tranquil society everyone must make a contribution to it. kuRaL delineates the
code of conduct of individuals in the society to that and. A study of its advice to individuals in various
verses under different heads will amply demonstrate this attitude and expectation of kuRaL. That is what
we have chosen to call Philosophy of Peninsular India – aRam.
We give a very short outline of that philosophy in the following:
According to KuRal social acceptance, renown, reputation, fame and glory (புகழ்) is the ultimate purpose of life ([1] 221, 231. 233, 236).
To give the poor is charity, all other acts of giving will be just in anticipation of rewards and
returns - 221
Give to the poor and add glory unto thy name: there is no greater profit for life than this.- 231
Nothing else lasts on earth for e'er Saving high fame of the giver! - 233
Everyone must have qualities that are appreciated by the society and give a renown and reputation
for the person. That is the purpose of this very birth. If one cannot live such a life, their very birth
is a waste. The society might have been better off without them - 236
This view is reflected in the verses of Gita:
2.34. People, too, will recount thy everlasting dishonor; and to one who has been honored, dishonor
is worse than death.
3.21. Whatsoever a great man does, that other men also do; whatever he sets up as the standard,
that the world follows.
KuRal elaborates as to how fame and glory gives happiness and peace to the individual.
Helping the poor and needy will make people happier.
The more the poor and needy the more turbulent will the society be.Thus the welfare
deeds improves the peace and tranquility in the society. This in turn gives fame and glory to
the individual. With such a glory the society remembers the person even after his death. His
name, in a way, ' merges' , with the social fabric. His name becomes eternal. The society also
gets enriched by such people and their activities.
A quote from Brihdaranyaka Upanishad will be appropriate in this context.([3] 3.2.12.)
“ 'Yagnaavalkya,' said he, 'when this man dies, what is it that does not leave him?'
'Name. The name indeed is infinite, ......... “
The society is without a beginning . Nobody can say when the social living of humans started.
So also we do not know when will it end. It is all pervading in the world. It has good and bad persons.
Thus the society assimilates within itself all such pairs of opposites.
Now let us take and impute these properties to an abstract entity. We get the notion of Brahman
of the Upanishads. To substantiate our claim we quote below from [2] ,with modification to suit our purpose,
the attributes of Brahman / society.
10. 3. He who knows Brahman / society as unborn and beginningless, ........
13.14. hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere,
Brahman / society exists in the worlds, enveloping all.
13.15. Brahman / society is unattached, yet supporting all ; devoid of qualities, yet their
experiencer,
13.16. Without and within (all) beings, the unmoving and also the moving;
13.18 Brahman / society is existing equally in all beings, the unperishing within the perishing.
13.21 whole variety of beings rests in the Brahman / society, and spreading forth from That alone,
13.23 Brahman / society is the spectator, the permitter, the supporter, the enjoyer, of individuals
and their activities.
13.32. Being without beginning and devoid of (any) qualities, the Brahman / society is imperishable,
15.7 An eternal portion of Brahman / society sustains the world of life,
15.15. Brahman / society is seated in the hearts of all; from Brahman / society arises memory,
knowledge, as well as their absence.
So what is Brahman to Gita is Society to kuRaL. Gita explains the means of individual advancement
and the teachings of kuRaL is meant for social welfare.
Gita tells 'Reach Brahman'. kuRaL tells 'reach the society', the poor and the needy.
In this context, the following verse explains the importance Dravidians gave to social welfare
and a practical and easy way of improving the social-climate for the better where every individual has a
role and responsibility.
The verse :
தம்மின்தம் மக்கள் அறிவுடைமை மாநிலத்து
மன்னுயிர்க்கு எல்லாம் இனிது. 68
To have one's offspring more knowledgeable and intelligent than oneself is beneficial
to the society at large.
Here the poet advices the parents to train their children intellectually superior and
more knowledgeable than themselves. It will enhance the quality of the society, as generations pass-by.
The positive attitude of the poem reflects the social consciousness of the Tamil society.
This idea is further reinforced in :
தக்கார் தகவிலர் என்பது அவரவர்
எச்சத்தால் காணப் படும். 114
The worthy and the unworthy are known by their offspring.
This is about the contribution of parents towards the society they live in.
Now the poet turns to the younger generation, the children. He says that they have also
got a role to play in determining the nature of the society they live in. The following verse
discusses this point.
மறப்பினும் ஒத்துக் கொளலாகும் பார்ப்பான்
பிறப்பொழுக்கம் குன்றக் கெடும். 134
(அறவழி ) மறப்பினும் ஒத்துக் கொளலாகும் பார்ப்பான் பிறப்பொழுக்கம் குன்றக் கெடும்
Following the path that is different from aRam may be accepted (tolerated) , it being a
matter of conviction. But as a son of the family one cannot stray away from family discipline and
commitments.
Comment: Here the youngsters must at least follow the family norms so that there is status quo
both in the family and the society at large.
Note: The word பார்ப்பு means the chick (அஃறிணை) . So the word பார்ப்பான் (உயர்திணை) should
mean the son,
பாப்பாள் , the daughter in the family.
Thus ,kuRaL ordains the parents to train their children to have better knowledge and
understanding than themselves , as social commitment. He also exhorts the younger generation to
follow the family norms, at the minimum; so that th status quo is assured in the family and the society
at large. This concept is possible since the society discussed is real and dynamic. In this process
there is a role for individuals towards making a positive change in the social order. Thus the
society and the individual are inter-related .
Gita does not discuss the welfare of the society at large since it believes in the varna concept
of Manu . The brahmins were given primacy in the society and all the rest of the community ,in
some way or the other, support the brahmins to have a comfortable life at their expense .
The above verse 114 clearly distinguishes Dravidian thinking from the Aryan.
We elaborate on the question of Brahman and the Society discussed above. The parallel
between Brahman of Gita and Society as given in kuRaL is seen in the eleventh chapter of Gita,
Viswaroopa Darsan.
During the dialogue with Arjuna, the Lord tells him that he will show him his true form
which is not known to any but a few. Here Arjuna is chosen as a deserving devotee to have a darshan
of the the true form of the Lord.
Arjuna sees within the Lord all of the world , all the animate and inaimate objects of the
world and all human beings who lived in the past, present and the future . He saw the Lord crushes
them with his mouth, signifying the dying generations and those new ones further proceeding.
11.7 .Whatever you wish to see can be seen all at once in this body. This universal form can show
you all that you now desire, as well as whatever you may desire in the future. Everything is here
completely.
11.15. Arjuna said: My dear Lord Krsna, I see assembled together in Your body all the demigods
and various other living entities. I see Brahma sitting on the lotus flower as well as Lord Siva and
many sages and divine serpents.
11.29. I see all people rushing with full speed into Your mouths as moths dash into a blazing fire.
Thus the whole world of living and non-living as well as those who lived in the past and those
to be born in the future are personfied in the form the Lord, which is exposed to Arjuna by his
Viswaroopa.
7.26. I know, O Arjuna, the beings of the past, the present and the future, but no one knows Me.
9.8. Animating My Nature, I again and again send forth all this multitude of beings, helpless by
the force of Nature .
Thus the concept of Brahman was deduced from the notion of the society, society personified.
In Vedic approach , as we have seen, the society is personified as Brahman. Adapting the above
Dravidian approach can one attempt at 'improving' the Brahman ?
Brahman has been defined as the ultimate and not changing with any event. As such it is a static
concept. Thus we can improve the qualities of the society but not that of the Brahman, which is not
affected by any external influences.
In kuRaL we have
1. the individual,
2. the society and
3. their relationship wherein individual has scope to improve the society, with every new
generation coming up.
4. The ultimate aim of life is to attain fame and reputation, so that the name is remembered by
the society even after the death of the individual, in other words the individual must reach
the society.
In the Gita
1. The individual is there.
2. The society is converted into an the abstract and all powerful Brahman.
But the relation of the individual and Brahman cannot be enunciated directly as in kuRaL
since Brahman is a static, abstract entity and the individual is real.
The individual is not capable of any contribution towards the improvement of Brahman. So the individual
is made to improve himself to 'reach the Brahman'. In such an improvement one must adhere to the vedic
faiths.
The improvement of the society.in kuRaL, occurs with passing generations.
So correspondingly, the improvement of individuals happens with multiple births.
As the individual cannot take rebirths, the life in the person , soul, is made to be
born repeatedly with newer bodies depending upon the merits of the past births.
In kuRaL the society is improved by the motivated parents through their offsprings.
In Gita, the Karma theory motivating the person to improve.
Having given a new direction to their philosophy inspired by Dravidian thinking, there
are some loose ends to tie. Brahman is successfully linked to the individual soul. But the
real society which gave the concept of Brahman is left out. That is settled by taking the real
society as a projection of the 'bigger, abstract' Brahman. This abstract Brahman is the
nirguna Brahman and the real society is the saguna Brahman.
Thus the comparison of the two great works explains that the two concepts are the same. But
in the case of the Vedic theory we have a lot of roles for priests to exploit. Rituals to escape
rebirth, quashing sins of previous birth etc . are the for the priests, astrologers, nadi-readers
to exploit. The individual is not independent to act but driven by his karma.
In the Dravidian theory, we get a peace loving, dynamic society with each individual contributing
to its refinement. There is no room for exploiting in the name of the Dravidian philosophy. The present
actions of the individual counts.
We proceed to see further parallels between the two works.
Karma-yoga, njaana-yoga and bakthi-yoga.
The different paths of attaining Brahman is given as Karma-yoga, njaana-yoga and bakthi-yoga.
Njaana yoga is based on knowledge. Here the individual understands the abstract
nature of the Brahman. In all his works he keeps himself away from the fruits of his labor. He
does not take them to be his achievement but a dedication to the Lord. In the same way he is not
disturbed by failures. He attributes them to the Lord and gets along. Thus he is detached in his
actions by virtue of his knowledge and understanding.
In Bakthi-yoga ,the individual is not bothered about the meaning of detachment or
about the Brahman. But he is devoted to the Lord and does every thing in his name. He is totally
a dedicated person. Because of such an unstinted faith he is able to be detached and see the pairs
of opposites as one before God.
A karma-yogi never has an idea of God and does not worry about it. He discharges his
assigned duty sincerely .The outcome of his work will not bother him so long as he is sure of having
done his part of the work properly and sincerely.
kuRaL also gives three forms of service to the society. Perarivalan (பேரறிவாளன்)Nayanudaiyan (நயனுடையான்), perunthakaiyana (பெருந்தகையான்) .
Perarivalan
ஊருணி நீர்நிறைந் தற்றே உலகவாம்
பேரறி வாளன் திரு. 215
The wealth of 'Perarivalan' is like the village drinking-water pond full of water.
Water is an essential life-giving and life-saving commodity. The Pond feeds the people of the
village with water without any discrmination. The water can be fetched till the pond is emptied.
There is no limit.
Perarivalan is one who , like the pond, is willing to give his last to the needy without
discrimination. This act comes out of one's understanding of the socity and its problems. Also the
purpose of wealth has no relevence if it is not utilised properly.
There is no better cause than the social cause to expend his wealth. Such a revelation and
understanding is needed for one to behave the way of perarivalan.
This is simialar to karma-yoga
Nayanudaiyan
பயன்மரம் உள்ளூர்ப் பழுத்தற்றால் செல்வம்
நயன்உடை யான்கண் படின். 216
The wealth in the hands of Nayanudaiyan is like the delicious ripened fruit hanging on the
tree near the local village.
Tree yielding delicious fruits to eat is an immediate succor to the hunger-striken. The wealth
of Nayanudaiyan is of similar nature.
The fruit may relieve from hunger. It cannot be compared with water, which is life-saving.
One can go hungry for days; but not go without water for a few hours. Nayanudaiyan is not bothered
about the niceties of help; perhaps they are beyond his comprehension. But he knows the pains of
hunger . So he will dedicate his wealth by giving food to the hungry, like the fruit-yielding tree.
This is similar to Bakthi-yoga
perunthakaiyan
மருந்தாகித் தப்பா மரத்தற்றால் செல்வம்
பெருந்தகை யான்கண் படின் 217.
Wealth in the hands of perunthakaiyan is like the herbal tree which is a remedy to diseases.
This person takes the service to the society with his wealth with a difference. When somebody
needs help , just giving money or food may not be a solution to his sufferings. So he understands the
individual needs and extend his help accordingly. Like the herbal tree yielding thr right herbs to the
diseased, this person extends the right type of help needed to the situation.
When the the roots of the tree is a remedy, people dig the earth and cut the roots. The tree
yields to persons in such a situation too surrendering its very life. This Perarivalan is also willing
to give his life if it helps the society.
This is similar to Njana-yoga
அற்றார் அழிபசி தீர்த்தல் அஃதுஒருவன்
பெற்றான் பொருள்வைப் புழி. 226
The very purpose of the wealth in the hands of the rich is to satiate the killing hunger
of the have-nots.
Thus the wealth of the rich is to be dedicated to the society. This concept can developed
to show that Gandhian Trusteeship is what this verse speaks of.
The Gunas :- Satva, Rajasa, Tamasa.
In Gita moods of men are classified into three groups. Satva, Rajasa and tamasa. In
individuals one of them may predominate at a given time. But Except for the first the other too
groups are Condemned in that order. Kural classifies men in three categories.
ஏழவும் செயகலான் தான்தேறான் அவ்வுயிர்
போஓம் அளவும்ஓர் நோய். 848
He listens not nor himself knows Plague is his life until it goes.
In this verse the poet talks about the person who neither knows nor act on given instructions.
Thus the poems classifies persons who are
(i) knowledgable themselves
(ii) act on given instructions i.e., people who can learn from others and
(iii) neither of the above.
This classification can be seen to be comparable to the one in Gita .
This classification of individuals are know to the Tamil speaking people as a casual and familiar
statement.
கிராமங்களில் இரண்டும் கெட்டான் என்று சிலரை சாதாரணமாகதச் சொல்லுவர். அதாவது தனக்காகவும் தெரியாது
சொன்னாலும் கேட்கமாட்டான் என்று பொருள்.
This is what Gita classifies into satva, rajasa and tamasa.
While Gita puts the last of the category in the condemned list, he has to undergo many more
births to get refined, Kural gives them the means of improving. The do's and dont's in the various
chapters are addressed to the improvement of the last classified group. They need not wait for
another birth for improvement.
What if there are still persons who are not able to improve their lot in spite of the advice
given ? it is the social responsibility to care such persons.
The concept of detachment .
We give below the relevent verses in both th works without any further comments:
2.38 Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou
in battle for the sake of battle; thus thou shalt not incur sin.
2.47 Thy right is to work only, but never with its fruits; let not the fruits of actions be
thy motive, nor let thy attachment be to inaction.
2.51 The wise, possessed of knowledge, having abandoned the fruits of their actions, and being
freed from the fetters of birth, go to the place which is beyond all evil.
4.22 Content with what comes to him without effort, free from the pairs of opposites and
envy, even-minded in success and failure, though acting, he is not bound.
12.18. He who is the same to foe and friend, and in honour and dishonour, who is the same in
cold and heat and in pleasure and pain, who is free from attachment,
இன்பம் விழையான் இடும்பை இயல்புஎன்பான்
துன்பம் உறுதல் இலன். 628
The person who does not expect any reward for his actions, takes the hardships of life as routine,
is never hurt.
இன்பம் இடையறாது ஈண்டும் அவாவென்னும்
துன்பத்துள் துன்பம் கெடும். 369
If one is neutral to the rewards for his good work will always be at peace.
இன்பத்துள் இன்பம் விழையாதான் துன்பத்துள்
துன்பம் உறுதல் இலன். 629
The person, who is not carried away by the rewards for his good acts, is not
disturbed by failures.
இடும்பைக்கு இடும்பை படுப்பர் இடும்பைக்கு
உடும்பை படாஅ தவர். 623
Those who are not disturbed by hardships will make hardships disappear.
Conclusion:.
Our study will be incomplete if we do not discuss the dates of the two works. Thiruvalluvr's
period cannot be later than the second century BCE. This is ascertained in [6], page 130 and135:
“1. The Ceylon traditions assign his contemporaneity with Elela or Alara of Ceylon who flourished from
144 to 101 B.C.
5. Mamulanar, an accredited Sangam poet, from the fact of his referring to the flooding of the Ganges
on the city of Pataliputra, and his non-mentioning of the fire which consumed it later on, must
have lived at the commencement of the Christian era or even before. His reference to the Kural is
valuable as it shows beyond doubt that Valluvar lived before him or at least was his contemporary.
7. The Silapadikaram which cannot be later than the end of the second century A.D. quotes with approval
from the extant Tirukkural. To quote a work as authority it must have been popular for some time and
there is thus an irrefutable testimony to point out that it was a composition much older than
the Silappadikaram.”
Now coming to Gita :
Gita must be later than that of the Sankya's philosophy because in chapter.2 it is discussed elaborately
and the chapter is named 'sankhya yoga'.
The supposed author of Sankhya's philosophy , “Kapila,...... .. must have lived before the sixth
century B.C. , and yet the classic texts of the philosophical system that he is said to have founded belong
to a much later date. The important Sankhya-karika of Isvarakrsna was composed in the middle of the
fifth century A.D., while the Sankhya-sutras, the work ascribed traditionally to the hand of Kapila himself,
cannot he dated earlier than t38o-1450 A.D.” ([7,] page282).
` If a particular date is accepted for the Upanishads or Gita, then our understanding is that the
concepts of these works were in use after that date.
But in the case of kuRaL it is the other way: If a particular date accepted for the writing of
kuRaL , then we have to conclude that the ideas of the work were prevalent earlier than that date. Then
it is a question of how long before?
The above observations confirms that kuRaL is much earlier than Gita.
We give another approach to determine the relative dates of the works, which one is earlier and
which one later. The development of ideas in kuRaL is practical and logical. First chapter is on
importance of education through a proper teacher. This interpretation [8] of this chapter differs
from the usual one due to Pari-mel-azhagar .Next about the importance of rain and the respect to the
dead family elders who have lived a life of aRam. Then the housewife, children, hospitality towards
guests,and the do's and don'ts for a good life which is necessary for the social tranquility and peace.
Then he talks about life outside th household. After the discussions, all of them with a slant towards
social welfare and peace, finally he talks about the purpose of life, fame and glory, and how one can
achieve them. A denial of Aryan concepts which were seeping into the Tamil-land are also discussed.
The development of ideas are logical and arrived at after trial and error by the Tamil society.
That is the way societies develop anywhere in the world. The geographical location of the Tamil-land
gave the people a lot of leisure and comforts in life that they were able to develop a well-structured
society and literature dealing with many facets of human life.
Coming to Gita, it is epitome of Upanishads.
When the aryans migrated they chanted the hymns . They are in praise of the natural forces, rain,
thunder, fire etc. Then they changed their prayers to different gods. (“The process of god-making in the
factory of man's mind cannot be seen so clearly anywhere else as in the rig-Veda” :S.Radhakrishnan,
Indian Philosophy vol 1. page 73)
At this stage it was rituals, animal sacrifices, mantra, tantra and black-magic and the like.
A stage came when people started questioning these practices. They lost faith in them. Buddhism became
popular challenging th Vedic religion. By this time Aryans have already entered into the Tamil-land.
Aryans were under pressure to redeem their influence over the masses. They need to give a new
look to their religion, without rituals, animal sacrifices etc. Such a new religion , to be developed
under pressure, cannot be evolved without a model to start with. Except for the Tamil culture there was
no other model available and suitable . They took many of the salient features of the practices of the
Tamils and remodelled it to suit the then existing vedic frame work, as we have discussed above.
"Ano Bhadraaha Kritao Yantu Vishvataha - let noble thoughts come to us from all directions ' - rig veda
“…..If the unassisted reason of man cannot attain any hold on reality by means of mere
speculation, help may be sought from the great writings of the seers who claim to have attained
spiritual certainty. ....” [5, Page 19]
“from primitive polytheism to systematic philosophy it is a long, long way.”
S.Radhakrishnan, Indin Philosophy vol 1. page 72
Acknowledgment:The author wishes to express his thanks to Dr.Amod Lele of Boston University for
his suggestions to improve the draft.
Reference:.
1. G.U.Pope : ThirukkuRaL :English translation
http://www.projectmadurai.org/pm_etexts/pdf/pm0153.pdf
suddhananda bharathy: ThirukkuRaL :English translation
http://projectmadurai.org/pm_etexts/pdf/pm0017.pdf
2. Swami Sivananda Sarawati Tr. : The Bhagaavad Gita
Google books.
3. Sankara Tr. :Brihadaranyaka upanishad:
https://archive.org/details/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavanand
4 Hume:Thirteen principal upanishads
https://archive.org/details/thirteenprincipa028442mbp
5. S.Radhakrishnan : Indian Philosophy vols. 1&2:
https://archive.org/details/Sarvepalli.Radhakrishnan.Indian.Philosophy.Volume.1-2
6. V.R.Ramachandra Dikshitar : Studies in Tamil Literature and History
https://archive.org/details/studiesintamilli035036mbp
7. Heinrich Zimmer : Philosophies of India
https://archive.org/details/Philosophy.of.India.by.Heinrich.Zimmer
8. Visweswaran,H.V. : http://tamilinkural.blogspot.in
A comparative study of Thirukkural and Baghavat Gita
வியாழன், 16 அக்டோபர், 2014
H.V.விஸ்வேஸ்வரன்
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