Thiruvlluvar’s Prescriptions for the Pressing Problems of the World

 

Thiruvalluvar’s Prescriptions for the Pressing Problems of the World

 

Dr. R. Prabhakaran

 

Abstract

 In the past four thousand years, there have been many philosophers, sages, and saints. Among all of them, Thiruvalluvar stands apart as a beacon light guiding humanity with his immortal wisdom. The world has always been experiencing several serious problems. Thiruvalluvar’s guidelines offer practical solutions to the problems of the world. This paper examines Thiruvalluvar’s solutions for poverty, diseases, violence, and environmental degradation. His solutions are consistent with the United Nation’s Sustainable Development Goals. Although the solutions are different for the different problems, love seems to be the common factor in Thiruvalluvar’s approach to solving these problems. Thiruvalluvar contends that love is the quintessence of life. His message is one of love, truth, and non-violence. His approach is secular, and his ideas are universally acceptable. His message will help to make this world a better place for all.

 

Keywords: Thiruvalluvar, Thirukkural, UN’s Sustainable Development Goals, Poverty, Diseases, Violence, Environmental Degradation

Introduction 

In the course of human history, there have been many philosophers, prophets, sages, and saints who have contributed to the development of religious and philosophical ideas. The Vedas are considered to be the oldest religious and philosophical texts. Historians surmise that the Rig Veda, the oldest of the four Vedas, was composed between 1500 BC and 1000 BC. The monotheistic religion of Judaism, founded by Moses almost 3500 years ago, is one of the oldest religions of the world. After the early Vedic period and the beginnings of Judaism, the sixth and fifth centuries BC seem to have been the time when many philosophical ideas simultaneously blossomed around the world. During the sixth century BC, Mahavira and the Buddha appeared in the Indian philosophical scene. Contemporaneously to Mahavira and the Buddha, Confucius, the most renowned Chinese philosopher, preached civic humanism, morality, ethics, and social order in the Far East. 

 

Socrates was the most pre-eminent philosopher in the Western hemisphere during the fifth century BC. Although Socrates did not leave any written documents behind, Plato, his contemporary, and Aristotle, Plato's disciple, have abundantly described Socrates' contribution to Western philosophy. Based on their writings, scholars agree that the dialectical reasoning methodology proposed by Socrates is the foundation for the entire Western philosophical system. Plato and Aristotle have also made their own contributions to the development of Western philosophy.

 

Although there were significant developments in philosophical thought during the sixth and fifth centuries BC, that period did not have a monopoly in that field. There have been many outstanding philosophers and religious leaders in many parts of the world after the fifth century BC. Two major religions of the world, Christianity and Islam, were founded based on the teachings of Jesus Christ and Prophet Mohammed during the first and the seventh century AD, respectively. Over the past two thousand years, several other outstanding philosophers have made remarkable contributions to the philosophical and religious ideologies of the world.

 

Thiruvalluvar and Thirukkural[1] 

About two thousand years ago, in Tamil Nadu, India, there was an extraordinary man, an outstanding philosopher who analyzed almost all aspects of human life and offered practical guidelines for a purposeful life on Earth. Scholars consider his ideas to be eternally valid and universally acceptable. His name is Thiruvalluvar, or Valluvar for short. His legacy is his magnum opus called Thirukkural, or the Kural for short. The Kural is a veritable guide for the "Art of Living." Valluvar is very well known in the state of Tamil Nadu, where people of all ages study his book. Professor Moriz Winternitz, an eminent Austrian orientalist, says, "Valluvar's Kural is one of the gems of the world literature. He (Valluvar) stands above all races, castes, and sects, and what he teaches is general human morality and wisdom. No wonder that the Kural has been read, studied, and highly praised in the land of its origin for centuries, but also found many admirers in the west, ever since it has become known." Dr. Albert Schweitzer, the German philosopher, physician, and Nobel laureate, admired Valluvar's positive view of the world and life as opposed to the "world and life negation" preached by the religions of India. Leo Tolstoy, the famous Russian novelist, was very impressed by Valluvar's ideas on non-violence. Also, Mahatma Gandhi was so fascinated by the Kural that he wanted to learn the Tamil language so that he could study the original version of the Kural. The Russians are said to have preserved important books of lasting value in the Kremlin in an indestructible Tungsten chamber so that they may outlast even a nuclear attack and be useful to posterity. The Kural is one of the books in that chamber. 

 

Many other scholars and philosophers from various parts of the world have recognized and admired Valluvar's profound and yet pragmatic view of human life and the practical guidelines he has offered for a purposeful life. The Kural is considered one of the most widely translated non-religious works in the world. It has been translated into about 41 languages of the world, and there are more than 50 translations in English alone.

 

Assuming that Valluvar was born about 2000 years ago, the primary religions in Tamil Nadu, as well as in India during that time, were the Vedic religion (the forerunner of modern-day Hinduism), Jainism, and Buddhism. In the Kural, we see some similarities with those religions. But Valluvar differs significantly from those religions. He advocates rationalism, and his book is secular. While religions focus on life after death, Valluvar’s concern is about this life on Earth. He offers guidelines for this life on Earth. Even though society has drastically changed in the past two thousand years, Valluvar's Kural stands tall as a beacon of light guiding humanity. He has proposed valid solutions for the problems we face today and perhaps for the problems we may face in the future.

 

United Nations’s Sustainable Development Goals

These days, the world is facing many problems. In 2015, the United Nations General Assembly adopted a set of goals known as the Sustainable Development Goals (SDGs)[2], a collection of 17 interlinked global goals designed to be a "blueprint for achieving a better and more sustainable future for all." These goals are intended to be achieved by the year 2030. 

 

What are the pressing problems of today? According to the SDGs of the UNO’s General Assembly, the most pressing problems of the world today are poverty, diseases, violence, and environmental degradation. These problems are not new. They have been around for a long time.

 

First Major Problem – Poverty

What is poverty?

Poverty refers to lacking enough resources to provide the necessities of life, such as food, clean water, shelter, clothing, access to health care, education, and other basic amenities. Judging by this definition, poverty has been a plague upon society for an awfully long time. 

 

Poverty has Been a Problem for a Long Time

During the Dark Ages in Greece (1,100 BC – 750 BC), palaces burned, and people left their land and settlements and migrated to new settlements. The Dark Ages was the time of the worst poverty Greece had ever experienced, leading to homelessness. Later, in the Classical Period, during the Peloponnesian War, a plague hit Greece, and a third of the population died. Refugees had no water or sanitation, and they were scattered everywhere.

 

Ancient Roman society was divided into two major classes: the Plebeians (the poor) and the Patricians (the rich). In Ancient Rome, 95% of the citizens lived at or below the poverty level. Impoverished neighborhoods were crowded, dirty, and highly vulnerable to robbery and murder. The Plebeians lived in extremely unsanitary conditions. Since a large number of people lived in unsanitary conditions, infectious diseases were widespread among the poor. Each year, thousands of people died in Rome from contagious diseases. Therefore, the Plebeians lived like the homeless people live today.

 

Although the stratification of society into classes and castes has been responsible for extreme poverty among the so-called lower classes in ancient India, there was severe poverty in other sections of the society, also. Sangam literature documents the extreme poverty of some of the Tamil poets and musicians.

 

In the ancient days, poverty was not limited only to Greece, Rome, and India. There was widespread poverty in all parts of the world. Poverty continued to exist during the Middle Ages, and even today, there is poverty in many countries of the world.

 

· 85% of the world live on less than $30 per day, 

· Two-thirds live on less than $10 per day, and 

· 10% of the people live on less than $1.90 per day. 

. Many millions of people live on much less than $1.90 per day.

 

As the economic writer Henry Hazlitt has observed, “The history of poverty is almost the history of mankind.” 

 

Valluvar on Poverty

Valluvar considers that there is nothing that afflicts one like poverty does (Kural – 1041). He adds that when cruel poverty comes on, it destroys the joys of this life and the future (kural – 1042). He contends that the misery caused by poverty is so severe that one may even sleep in the midst of fire but not in the midst of poverty (kural – 1049). Here, Valluvar seems to take the poetic license and exaggerates that one can sleep in the midst of the fire. Nobody can really sleep in the midst of a fire. But it is indeed impossible to sleep in the midst of poverty. If a man does not know how he will feed his family tomorrow, how can he sleep tonight? He may not be able to sleep even for a minute.

 

Valluvar says that the unbearable misery of poverty brings along with it several other undesirable consequences (kural – 1045). According to Valluvar, the state of poverty will totally destroy the honor and the glory of one’s ancestry (kural – 1043). He adds that poverty will force even men of high birth to the moral weakness of speaking mean words (kural – 1044). The poor people will not be recognized for their talents. He mentions that though the words of the poor are sound in thought and clear in expression, they will not be heeded by others (kural – 1046). Finally, Valluvar is of the opinion that even a mother will treat her son as a stranger if his poverty is not associated with virtue (kural – 1047). These statements by Valluvar reveal that he was fully aware of the misery caused by poverty and the consequences of poverty.

 

What are the Causes of poverty?

We can think of four major sets of causes for poverty. 1) The first major set of causes includes the individual’s laziness, lack of motivation, and lack of interest in education. People like this will eventually end up poor. These may be called the behavioral causes of poverty. 2) The second major set of causes includes wars, conflicts, lack of infrastructure, government’s unresponsiveness to people’s needs, lack of welfare programs, poor sanitation, poor public works, lack of affordable healthcare, etc. These causes are related to the malfunctioning and or inefficiencies of the government. These are institutional causes of poverty. 3) The third major set of causes of poverty includes natural disasters like floods, earthquakes, droughts, pandemics, climate change, etc. These may be called the natural causes of poverty. 4) Finally, the fourth major set of causes of poverty is social injustice, inequality, and discriminations. These are the societal causes of poverty. 

 

Valluvar’s Solution for the Eradication of Poverty Due to Behavioral Causes

Poverty from behavioral causes is self-imposed by the individuals. Thirukkural contains a chapter on “Not Being Lazy,” a chapter on “On Energy and Enthusiasm,” a chapter on “Perseverance,” a chapter on ”Education,” and a chapter on “Illiteracy.” In the chapter on “Not Being Lazy,” Valluvar says, “If a man is lazy and has no enthusiasm, his family will be destroyed, and their crimes will multiply (kural – 604).” To emphasize the importance of enthusiasm, Valluvar says, “Only those who possess enthusiasm have everything, and those without enthusiasm have nothing even if they have everything (kural – 591).” He praises perseverance by saying, “Perseverance leads to prosperity; effortlessness results in poverty (kural – 616).” He emphasizes the value of learning by saying, ”Learning is the imperishable riches; all other things are not real riches (kural – 400)”. He condemns the uneducated people as beasts (kural – 410). In these and other kurals, Valluvar advises people against laziness and encourages them to advance in life by acquiring the required knowledge and skills. These are Valluvar’s prescriptions for helping individuals to extricate themselves from poverty.

 

Valluvar’s Solution for Poverty from Other Three Causes

It is the government’s responsibility to avoid unnecessary wars and to ensure that the country has good infrastructure, welfare programs, affordable healthcare, employment opportunities, and unemployment benefits. Also, the government should have effective plans to handle natural disasters like earthquakes, floods, droughts, pandemics, etc. Valluvar says, “The king must protect his subjects (kural – 549).” In another kural, he mentions, “As the whole world looks to the sky for rain, all subjects look to the king for a just rule (kural – 542).” According to Valluvar, it is the responsibility of the king to acquire, store, protect, and distribute the wealth (kural – 385).” Valluvar clearly states, “All human beings are equal by birth (kural – 972).” Therefore, it is the government’s responsibility to have appropriate laws and enforce them so that people are protected against societal inequalities and discriminations. So, it is the responsibility of the ruler (or the government) to protect the people from poverty resulting from institutional, natural, and societal causes. 

 

Causes and Effects of Poverty are Intertwined

Although the responsibilities for the various causes of poverty are clear, the situations may be more complicated in real life. For example, a man with a low level of education may experience poverty. Poverty may prevent him from pursuing further education and prevent him from providing higher education to his children. So, a low level of education causes poverty, and poverty, in turn, leads to low levels of education in the family. Similarly, the causes and effects of poverty from the institutional causes may also be inseparable. If a country is poor, it may not have good infrastructure. For example, the roads and bridges may be in poor condition needing repairs. If the infrastructure is not good, commerce and industry in that country will not flourish. When commerce and industry are affected, the country will have more unemployment and reduced national income. Lower national income will lead to more poverty. Thus, poverty causes poor infrastructure, and in turn, poor infrastructure causes poverty. So, what is the solution?

 

External Intervention is Necessary

In exceptional cases, an individual can extricate himself out of poverty by sheer discipline and hard work. So also, in some cases, a country can get out of poverty through good leadership and the dedicated hard work of the citizens. In most cases, an individual, as well as a nation, may need external help to rise above poverty. For example, a poor man with a low level of education needs help from an external source to continue his education. Even a young man with a good education and enthusiasm, eager and willing to work, will be poor if he lacks employment opportunities. He needs external intervention to get out of poverty. That external source can be the government or an employer. So also, a nation with poor infrastructure needs financial help from another nation or from an organization like the World Bank. So, a poor man or a poor nation may need external help to get out of poverty.

 

Charity and Philanthropy

The external intervention can be in the form of charity or philanthropy. Charity and philanthropy are different. Charity is a natural, emotional impulse to an immediate situation, and giving usually occurs in the short term. Philanthropy addresses the root causes of social issues and requires a more strategic, long-term approach. In the context of Thirukkural, charity is giving food or giving a person what he needs when the individual comes and asks for food or help. Whereas philanthropy is realizing the needs of poor people and fulfilling them without anyone explicitly asking for anything.

 

Valluvar says, “The removal of the fatal hunger of the destitute is the right place to deposit one’s wealth (kural – 226).” In another kural, he says that even if heaven is denied to you, it is better to help the poor through charity. He is of the strong opinion that there is nothing crueler than not being able to help the poor. According to him, there is nothing more worthwhile than being recognized for charity to the poor (kural – 231). In these cases, someone is hungry and asks for food, and he is given food. These kurals are in support of charity. 

 

In kural 212, Valluvar recommends philanthropy when he says, “All the wealth gained through hard work is for doing service to the deserving people.” In kural 211, he says, “Rain does not expect anything in return. Similarly, the duty to society demands nothing in return.” In these cases, a person realizes that everyone is alike and has compassion for the poor person. Help is offered to the needy person without being asked. That is philanthropy.

 

The same applies in the case of nations. Wealthy nations, large foundations, or an organization like the World Bank should help a poor country to get out of poverty. So, in general, the elimination of poverty in the world is the joint responsibility of the individuals, the governments, and the society.

 

The second major problem – Diseases

We just saw Valluvar’s solutions for solving the problem of poverty. Just like poverty, diseases also have been a problem for the world for a very long time.

 

Valluvar’s Solution for Eliminating Diseases

Basic Instructions for Good Health

As in the case of poverty, an individual has certain responsibilities, and the government and society have certain responsibilities to maintain public health. Individuals should do everything they can to maintain good health. In this regard, Valluvar has a few simple instructions. For example, he says that one should eat only after digesting what has already been eaten (kural – 942). Also, one should eat agreeable food in moderation to ensure good health (kural – 945). Although these instructions are very useful, they may not help to cure the numerous diseases that afflict people.

 

Emphasis on Precaution

Valluvar has a piece of general advice that is applicable to all situations. He says, “No terrifying calamity will happen to the wise who foresee and guard against potential evils (kural 429).” In a different context, he says, “The life of a man who does not guard against potential problems will be like a haystack before an advancing fire (kural – 435). But this kural is also relevant here.  

 

Valluvar emphasizes precaution as a major weapon to protect ourselves from the onslaught of diseases. In other words, individuals should take adequate precautions by way of exercise, diet control, moderation in food, having medical checkups as required, heeding the advice of physicians, and taking all the necessary precautions one can. This is particularly applicable in the present context of COVID. One should get vaccinated, maintain social distancing, wear a mask, and wash hands often. These are all precautions. One who takes all these precautions may not suffer from COVID. But sometimes, it may not be possible to figure out what precautions to take. For example, certain types of cancers cannot be anticipated or prevented. This is where intervention by doctors and healthcare workers may be necessary.

 

Government’s Responsibility

In addition to the individuals taking preventive measures, the government is also responsible for making sure the people do not suffer from serious diseases. Valluvar stresses the importance of good health for the citizens as an essential aspect of good governance. He says that good health of the citizens, the country’s wealth, plenty of yields, happiness, and proper defenses are the five ornaments of a country (kural – 738). He adds that an ideal country is one where people are free from starvation and epidemics and the country is not harassed by enemies (kural – 734). In both these kurals, Valluvar emphasizes the importance of good health for citizens. Therefore, according to Valluvar, it is the government's responsibility to ensure that the people enjoy good health. These days, it will mean affordable healthcare, medical facilities, clean water, good sanitation, and encouraging medical research to develop innovative cures for diseases.

 

Society’s Responsibility

In addition to individuals taking appropriate steps to protect themselves and the government helping the people, Valluvar emphasizes the role of everyone in society to help the people who suffer from diseases. He questions by asking, “What benefit does someone derive from his intelligence if he does not treat others’ suffering as his own (kural – 315)?” Obviously, every individual has some level of intelligence and is therefore capable of empathizing with those suffering from health issues. Thus, the society also has a responsibility to help people to maintain good health. In particular, doctors and healthcare workers have a responsibility to have empathy and compassion for their patients.

 

Just as in the case of poverty, preventing diseases and curing people when they suffer from illnesses is the joint responsibility of the individuals, the government, and society.

 

The Third Major Problem - Violence

Valluvar’s Solution for Preventing Violence

     Just like poverty and diseases, violent conflicts have also been common throughout the world since the time of Adam and Eve. The biblical Book of Genesis mentions that Cain, one of the sons of Adam and Eve, was jealous of his brother Abel and killed him. There is evidence of violent interpersonal conflicts during pre-historic periods. Violent conflicts continue even today throughout the world. Sometimes, the conflicts involve a few people, and at other times, there are violent conflicts between two or more groups of people and wars involving two or more countries. For example, according to the World Health Organization’s World Report on Violence and Health (Released in 2000), the 20th century was one of the most violent periods in human history, and during that period, an estimated 191 million people lost their lives directly or indirectly because of armed conflicts. In the year 2000, about 310,000 people died as a direct result of conflict-related injuries. So, it is a fact that violent behavior has been prevalent throughout human history.

 

What Is Violence?

     WHO’s World Report on Violence and Health defines Violence as follows: Violence is the intentional use of physical force or power, threatened or actual, against oneself, another person, or against a group or community, that either results in or has a high likelihood of resulting in injury, death, psychological harm, maldevelopment or deprivation.

 

Valluvar’s Definition of Violence

Valluvar has a simpler definition of violence. In the Chapter on “Not Causing Harm,” he says as follows.

 

What one has realized as causing pain to oneself, one should not inflict on others.                                                                                                                                    (kural - 316) 

 

This means that one should avoid doing things to others those things he finds harmful if they are done to him. This then includes physical as well as psychological harm to others. If an individual is hurt when somebody uses harsh words towards him, he should not use harsh words towards others. Everyone feels pain when someone causes physical injury to them, and therefore, they should not cause physical injuries to others. This is very similar to Confucius’ Golden Rule, which states, “Do not do unto others what you do not want others to do unto you.”

 

What is Valluvar’s Solution for the Problem of Violence?

Valluvar’s target audience is always the individual. His ethical guidelines for life are aimed towards individuals. He always talks about how an individual should behave under different circumstances. Consistent with his view on individual responsibility, he insists that one should avoid doing physical as well as psychological harm to others. First, he appeals to his readers’ intellect by asking, “What is the use of a man’s intelligence if he does not treat the sufferings of others as his own? (kural – 315)”. If one feels the sufferings of others, then he would not hurt other people. He cautions, “Even vengeance on those who cause unprovoked harm will bring endless evil (kural – 313).”. He mentions that “It is the code of the people who are pure at heart not to hurt others even when they do harm in anger (kural – 312).” Valluvar is totally against hurting others under any circumstance. He is convinced that “It is the cardinal virtue not to do any harm to anyone at any time in any measure even in thought (kural – 317).” In other words, his advice is one of tolerance of all harm done by others and not doing any harm to anyone in any measure at any time.

Doing Good for Evil

Valluvar sets a high goal for his readers by saying, “The best punishment for those who do evil to you is to shame them by returning good for evil (kural – 314).” This idea of Valluvar is even better than the one in the Golden Rule attributed to Confucius. So, it is appropriate to call this idea as the “Platinum Rule” of Valluvar.  One may question the practicality of this noble goal. But Mahatma Gandhi has demonstrated that it is certainly possible to follow Valluvar’s advice of doing good for evil.

 

Mahatma Gandhi’s Example

When Mahatma Gandhi was in South Africa fighting for the rights of Indians, he was sentenced to jail several times by General Smuts. But Gandhi’s protest was always non-violent. Mahatma Gandhi had no ill feelings towards General Smuts. When in prison, Gandhi had learnt to make sandals. Just before he left South Africa, he gifted the pair of sandals he made to General Smuts. General Smuts wore those sandals for many years. But he always felt guilty wearing those sandals. During Gandhi’s seventieth birthday celebrations, the General returned the pair of sandals with a note stating that he did not deserve to wear them. Those sandals are in Gandhi Museum in Mumbai, India.

 

Mahatma Gandhi used non-violence as a tool to fight against the British government in the struggle for India’s independence. Later, the concept was adopted by Dr. Martin Luther King Jr. in his struggle against the government of the USA to obtain Civil Rights for African Americans. Subsequently, Nelson Mandela also used non-violent methods to end apartheid and to establish a Democratic government in South Africa.

Valluvar’s solution to end violence at the individual, social, and political levels has produced positive results, and it is worth promoting that as the approach to end violence. After all, the origin of violence is in the minds of people. If people can eliminate the idea of hurting others from their minds, then there will be no more violence. The Preamble to the Constitution of UNESCO declares that "since wars begin in the minds of men, it is in the minds of men that the defences of peace must be constructed." This is exactly the approach recommended by Valluvar.

The Fourth Major Problem - Environmental Degradation

What is Environmental Degradation?

Environmental degradation is the deterioration of the environment through the depletion of resources such as quality of air, water, and soil; the destruction of ecosystems; habitat destruction; the extinction of wildlife; and pollution. In other words, it refers to any change or disturbance to the environment perceived to be deleterious or undesirable.

 

 Environmental Degradation is a Relatively New Problem

Over the past several centuries, human beings have come up with many innovations. Agriculture, mining, manufacturing, transportation, and communications are some of the sectors in which we have made phenomenal progress. While the innovations and progress in these areas have produced several benefits, they have also contributed to environmental degradation. When human society changed from a hunter–gatherer society to an agricultural society, the result was deforestation and loss of biodiversity. After the industrial revolution of the 18th century, major changes in manufacturing started, and that resulted in increased use of coal as the primary source of energy. With the advent of automobiles and airplanes in the twentieth century, the use of other forms of fossil energy such as oil and natural gas has become more ubiquitous. That has led to land degradation, water pollution, toxic air pollution, and global warming. No doubt, the innovations are extremely beneficial. But they also have detrimental consequences.

 

Valluvar’s Stance on Environmental Degradation

Loss of biodiversity: During Valluvar’s days, there was no serious concern regarding the environmental degradation. However, he recognized the need to protect all life forms in this world. He has dedicated a chapter on “non – killing,” where he emphasizes the virtue of not killing any living being. With that goal in mind, he says,

 

According to all the books in the world, sharing our food with all the creatures of the world and protecting them is the most important virtue.                (kural – 322)

 

Human beings have been a constant threat to the continued survival of many life forms. According to Prof. Yuval Noah Harari, the author of the book, “Sapiens - A Brief History of Humankind,” urbanization and agriculture have resulted in the loss of habitat for many species of animals. Our actions have contributed to the loss of biodiversity. So, if we pay attention to Valluvar’s remarks regarding sharing our food and protecting all animals, we may be able to achieve the United Nations Sustainable Development Goal 15, which aims to halt the loss of biodiversity and environmental degradation. 

 

Scarcity of water: There is a growing shortage of water in the world. Over 2 billion people in the world lack access to water that is free of health risks. The United Nations has determined that access to clean water and sanitation facilities is a basic human right. Sustainable Development Goal 6 is designed to "Ensure availability and sustainable management of water and sanitation for all." Valluvar is in total agreement with the objective of this goal. He asserts that water is essential to sustain life on Earth. He says,

 

Life cannot exist without water in this world. Similarly, virtue cannot exist without rain.                                                                                                                           (kural - 20)

 

Not only that the water should be available, but the available water should also be clean.

 

 In a different context, Valluvar says that forests are a highly desirable fortification for a country. It can also be interpreted that since forests contribute to rainfall, which is an essential source of water, forests offer protection for the people in a country, and therefore, deforestation should be avoided.

 

Valluvar’s Warning

In this regard, Valluvar has a kural, which sounds like a warning to human beings. He says that although we know how to do new things, we must ensure they are consistent with nature. Anything that is against nature will have adverse consequences. The kural is as follows:

 

Though you are acquainted with theoretical methods of performing an act, make sure that it is in tune with nature.                                                                              (kural – 637) 

Valluvar could not have known or anticipated the environmental problems the world is facing today. But amazingly, the kural is valid in the present context, where the world is confronted with the problem of environmental deterioration. 

 

In this context, there is also another kural that is also worth paying attention. Valluvar stresses the importance of prevention and planning to avoid disasters.

 

 The life of a man who does not guard against potential problems will be destroyed like a haystack before an advancing fire.                                                                    (kural – 435) 

 

Here, we see Valluvar’s prophetic wisdom advising us on the need to take preventive measures against any possible catastrophe. Scientists have been warning the world about the dangers of environmental degradation. Based on their advice, the leaders at the United Nations have recognized the dangers of environmental degradation and have come up with Sustainable Development Goals designed to protect the world from such threats. This is precisely the approach recommended by Valluvar. 

 

Conclusion

We looked at four major problems facing the world: poverty, diseases, violence, and environmental degradation. Valluvar’s proposed solution for the elimination of poverty is for the government and the affluent people to help the poor with love and compassion through charity and philanthropy without expecting anything in return. The solution for the elimination of diseases involves compassionate governance by the rulers and love for fellow human beings by the caregivers and the society. The solution to the problem of violence is through tolerance and love. Where there is love, there will be no violence. The solution to the problem of environmental degradation underscores the need for love of all forms of life, present and future. So, we see that love is the common factor in the solutions for all four major problems.

 

 Are human beings capable of such love? Valluvar is convinced that all human beings are endowed with the capacity to show and act with love towards all living beings. He says,

 

Love is the quintessence of life; without it, a man is nothing, but a frame of bones covered with skin.                                                                                                 (kural – 80)

 

As the American poet Anthony Liccione says, “With love, everything is possible,” Or as John Lennon of the Beetles Quartet says, “All you need is love.”

 

In conclusion, Valluvar is a philosopher for all ages and for all people. As G. U. Pope says, he is the bard of universal man. His book is immortal. His philosophy is secular. He believes in the equality of all people. His approach is rational. His focus is life on Earth. His philosophy is based on life and world affirmation. His message is one of truth, non-violence, love, and compassion towards all living beings of the world. The world will benefit immensely from his ageless wisdom. Therefore, it is our duty to spread his message throughout the world and inculcate the younger generation with Valluvar’s wisdom to make this world a better place.

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[1] In Tamil, the word “kural” means a two-line verse (couplet). Valluvar’s book consists of 1330 kurals. The term “Thiru” is an honorific prefix to the book of kurals and hence his book is called Thirukkural. The term “the Kural”(with an upper case K) is used to refer to the book and the word “kural” (with a lower case k) is used to refer to the individual couplet.

 

[2]. https://sdgs.un.org/goals

Valluvar and Periyar, the Two Rationalists of Tamil Nadu

Valluvar and Periyar, the Two Rationalists of Tamil Nadu

 

Dr. R. Prabhakaran

     Bel Air, USA

 

Abstract:

There have been many sages, saints, and philosophers in various parts of the world in the past. Most of them had their own superstitious ideas. They were more concerned about life after death rather than life on earth. They did not believe in the equality of people. About two thousand years ago, there was a philosopher by the name of Thiruvalluvar in Tamil Nadu who wrote the book called Thirukkural. About a thousand years before him, Aryans have migrated to Tamil Nadu, and during his days, their influence was slowly on the rise. Thiruvalluvar wrote his book to condemn the Aryan view of life and their superstitious beliefs. About 1,910 years after Thiruvalluvar, Periyar was born. During Periyar’s days, the Ariyan influence over the Tamil people had become more intense. The Tamil society was divided into hundreds of castes. Some sections of the Tamil people were even considered untouchables. Women were treated as domestic servants and childbearing machines. There was a total lack of social justice in society.

 

Just like Thiruvalluvar, who condemned the Aryans’ beliefs and practices, Periyar wanted to reform Tamil society. He studied Thirukkural and found that the ideas in Thirukkural are compatible with his own ideas. He encouraged the Tamil people to read Thirukkural.

 

This paper compares the Aryan view of life and their values against those of the Tamil society during the days of Thiruvalluvar. The conditions in the Tamil Society during the nineteenth and twentieth centuries and how Periyar wanted to reform the Tamil society are also discussed in this paper. The similarities between Thiruvalluvar’s and Periyar’s ideas are explained. Periyar’s appreciation of Thirukkural and his efforts to promote Thirukkural are also described in this paper. Finally, Periyar’s attempts to establish social justice and instill a sense of pride and self-respect in the minds of Tamil people are discussed in detail.

 

Keywords:

Ariyan, Thiruvalluvar, Thirukkural, Periyar, Sangam, social justice, equality, self-respect, rationalism.

 

Introduction

In the course of human history, there have been many philosophers, prophets, sages, and saints who have contributed to the development of philosophical ideas. Most of these great scholars had a religious bias and were inconsiderate in matters related to social justice, social equality, and rationalism. For example, despite his extraordinary ability for dialectical reasoning, Socrates (469 BC – 399 BC) believed in the infallibility of the Oracle of Delphi, and he never rejected the Athenian view of religion. Socrates’s ardent disciple Plato (428 BC – 348 BC) was proud of the fact that he was an Athenian and not a barbarian, and he was happy that he was born as a man instead of being born as a woman. In ancient Greece, which is considered the cradle of democracy, slavery was an accepted practice. Aristotle (384 BC – 322 BC) says, “Some should rule, and others be ruled is a thing not only necessary but expedient. From the hour of their birth, some are marked out for subjection, others for rule.” So, it is apparent that social equality was not considered the foundation of democracy by the ancient Greek philosophers. The Chinese philosopher Confucius (551 BC – 479 BC) believed that heaven is the author of all virtue, and he considered heaven itself as a kind of God, and God created the virtue in us. The religious leaders Mahavira (540 BC – 468 BC) and the Buddha (563 BC – 483 BC) were concerned more about life after death rather than life on earth.

 

            There have been only very few philosophers who were truly rational and secular in their thinking. Almost five hundred years after Socrates, Confucius, and the Buddha, in the state of Tamil Nadu, India, there was an extraordinary man who was an outstanding philosopher who analyzed almost all aspects of human life from a rational and secular standpoint and offered practical guidelines for a purposeful life on earth. Scholars consider his ideas to be eternally valid and universally acceptable. His name is Thiruvalluvar[1]. His legacy is his magnum opus called Thirukkural, and it is considered a veritable guide for the “Art of Living.”

 

Thiruvalluvar and the Thirukkural

Thiruvalluvar is very well known in the state of Tamil Nadu, where people of all ages study his book. Many scholars from various countries have praised Valluvar’s ideas. For example, Professor Moriz Winternitz (1863-1937), an eminent Austrian orientalist, says, “Valluvar’s Thirukkural is one of the gems of the world literature. He (Valluvar) stands above all races, castes, and sects, and what he teaches is general human morality and wisdom. No wonder that the Kural has been read, studied and highly praised in the land of its origin for centuries, but also found many admirers in the west, ever since it has become known.” Dr. Albert Schweitzer (1875 – 1965), the German philosopher, physician, and Nobel laureate admired Valluvar’s positive view of the world and life as opposed to the “world and life negation” preached by the religions of India. Leo Tolstoy (1828 – 1910), the famous Russian novelist, was very impressed by Valluvar’s ideas about non-violence. Also, Mahatma Gandhi (1869 – 1948) was so fascinated by the Kural that he wanted to learn the Tamil language so that he could study the original version of the Kural. Many other scholars and philosophers from various parts of the world have recognized and admired Valluvar’s profound yet pragmatic view of human life and the practical guidelines he has offered for a purposeful life. The Russians are said to have preserved important books of lasting value in the Kremlin in an indestructible tungsten chamber so that they may outlast even a nuclear attack and be useful to posterity. The Kural is one of the books in that chamber. The Kural has been translated into more than forty languages of the world. The Kural is the most translated non-religious book in the world. Several authors have written many commentaries in Tamil, English, and other major languages of the world. There are more than 50 translations of the Kural in the English language alone.   

 

Despite these adulations by eminent philosophers and the availability of numerous translations of the Kural, we know very little factual information about its author, Valluvar. Most of the biographical information available about Valluvar is anecdotal. The only thing that we know for certain is that he was born in the state of Tamil Nadu, which lies in the southeastern part of India. There is a controversy about his exact place of birth. Some people believe that he was born in Mylapore, a suburb of Chennai, the capital of Tamil Nadu. Others claim that he was born in the district of Kanyakumari, which lies in the southern tip of India.

 

Just like the mystery surrounding his place of birth, the year of Valluvar’s birth is also an unresolved issue. A group of renowned Tamil scholars met in 1921 and decided that Valluvar should have been born in 31 B.C. The government of the state of Tamil Nadu has officially recognized that Valluvar was born in 31 B.C. Due to the uncertainty surrounding his exact year of birth, it is generally believed that Valluvar was born about 2000 years ago. From the various stories about his personal life, we infer that Valluvar was married, and his wife’s name was Vasuki. 

 

Assuming that Valluvar was born about 2000 years ago, the primary religions in Tamil Nadu and India during that time were the Vedic religion (the forerunner of modern-day Hinduism), Jainism, and Buddhism. Although we find some similarities between the Kural and the three religions, Valluvar differs significantly from them. In fact, his book is strictly secular. While the focus of the religions is life after death, Valluvar’s focus is life on earth. His philosophy is based on life and world affirmation. His message is one of virtue, truth, non-violence, love, and compassion towards all living beings of the world. His book contains solutions for the problems we face today and humanity's problems in the future. Valluvar's Kural stands tall as a beacon light forever guiding humanity.

 

Aryans and Their Philosophy

According to historians, Aryan migration into Tamil Nadu began approximately about 1,000 BC. During that time, the Aryans’ religion was the Vedic religion, which was based on the Vedas and Upanishads. The essential features of the Vedic religion are as follows:

• The goals of human life are dharma (righteousness, moral values), artha (prosperity, economic values), kama (pleasure, love, psychological values), and moksha (liberation, spiritual values).   
• The Lord[2] created four classes of people: the Brahmin, the Kshatriya, the Vaisya, and the Sudra, from his mouth, arms, thighs, and feet, respectively. 
• These classes are distinct. The class to which a person belongs is determined by his birth. Those born to Brahmins are Brahmins; those born to Kshatriyas are Kshatriyas, and so on. A person has no way of changing the class to which he belongs. Of these four classes, the Brahmins were considered the most superior class. The next three classes are Kshatriyas, Vaisyas, and Sudras. Each class of people had pre-determined duties. The Brahmins are the priests. The Kshatriyas are the warriors. The Vaisyas are businessmen and agriculturists. The only duty assigned to the Sudras was to serve the other three higher classes of people. In addition to the four classes, there were people belonging to the fifth class, called Panchamas, who were considered the lowest class of people and were the untouchables.
• The Vedic religion advocates the social doctrine of four stages of life. It maintains that one should first become a celibate student, then become a married householder discharging his duties to his ancestors by begetting sons and to the gods by sacrificing; then retire with or without his wife to the forest to devote himself to spiritual contemplation; and finally, become a homeless wandering ascetic and devote himself to the pursuit of liberation (salvation). These four stages apply only to the top three classes and not to the Sudras.
• The Aryans prayed to the gods Indra, Agni, Vayu, and Varuna. During the prayers, it was customary to make animal sacrifices and, eat the sacrificed animal's meat and consume a liquor known as soma. 
• Women were considered fickle, unreliable, corrupt, and licentious, and therefore, it was thought that they should not have any independence and they should be protected all the time[3].  

 

The Tamil Society During the Days of Valluvar

The Sangam period is the period of the history of ancient Tamil Nadu, spanning from 300 BC to 300 AD. This period got its name from the famous Sangam Academy of poets and scholars who gathered in the city of Madurai during that period. The classical literary masterpieces called Ettuthokai and Pattupattu, which contain Tamil poems written by many scholars, belong to this period, and they are referred to as Sangam literature. Sangam literature and the Kural contain valuable information about Tamil society and the life of Tamils during the Sangam period. Some of the significant facts about the Tamil society during the days of Valluvar can be summarized as follows:

 

• According to the Tamil people of the Sangam period, the goals of human life are Virtue, Wealth, and Love. Salvation was not considered a goal to be sought after. 
• After the Aryan migration, their influence in Tamil Nadu slowly grew. The Aryans successfully influenced some of the Tamil kings. For example, the Pandia king Muthukudumi Peruvazhuthi and the Chola King Rajasuyam Vaetta Perunarkilli of the Chola kingdom performed elaborate Vedic religious rituals with the help of the Brahmin priests. Out of the many kings in the Sangam period, only very few seem to have been positively influenced by the Brahmins. 
• Although the Tamil scholars of the Sangam period were aware of the belief systems and Aryan values, the general public was not aware of them. However, Tamil society tolerated the Brahmins and even respected them for their knowledge.
• The concept of class structure by birth (Varna) was popular only among the Aryans and not with others in Tamil society. The Tamil society did not have a class structure as described in Manusmiriti. 
• In general, the Tamil people neither adopted the Aryan values nor opposed them. They were apathetic towards them. However, the influence of the Aryans gradually grew in Tamil society from 1,000 BC onwards.
• The Aryans prayed to Indra, Agni, and other gods of that ilk. They believed in an omnipotent God who created the universe. The Tamil people did not have the concept of an all-powerful God who created the universe. Mostly, they worshipped nature. They believed that there was no God other than their heroic ancestors[4]. The tombstones of warriors were worshipped with reverence. On special occasions, they prayed to the Tamil God Murugan.
• Women enjoyed a respectable position in society. Sangam literature is a collection of 2436 poems written by 473 poets; out of them, 30 were women. This shows that women had access to education during the Sangam period and were considered respectable members of the household and society. 

 

Valluvar’s Repudiation of the Aryan Values

A close examination of the Kural reveals the fact that Valluvar did not approve of the Aryan values. The following are some examples where Valluvar disagrees with the Aryan values and philosophy.

• According to Sangam literature and Tholkappiyam, the goals of human life are virtue, wealth, and love. Salvation was not considered a goal. Consistent with Sangam literature and Tholkappiyam and in contradiction to the Aryan values, Valluvar also considers virtue, wealth, and love the three goals of human life.
• The Vedic religion has a mixed message about killing animals. While it emphasizes that non-violence is the duty of all classes of people, it allows killing animals for sacrificial purposes and eating the meat of the sacrificed animals[5]. Manusmiriti[6] says that the meat of an animal can be eaten after it has been killed for sacrificial purposes. Also, according to Manusmiriti, meat can be eaten when someone is in dire need of food. Valluvar is critical of the Vedic religion's stance regarding meat eating. He condemns animal sacrifice and meat eating.

 

Not killing and eating the meat of an animal is better than a thousand sacrificial offerings.                                                                                                 (kural – 259[7]) 

• In opposition to the Vedic religion’s class structure (Varna), Valluvar declares that all are equal by birth (kural – 972). In kural 973, Valluvar mentions that greatness is not necessarily associated with birth, and in kural 133, he says that one’s greatness really depends on one’s character. 

 

All human beings are equal by birth, but distinctions arise only because of the different qualities of their actions.                                                         (kural – 972[8]) 

 

Even if considered high by accident of birth, persons without good character are not necessarily noble; so also, people considered low by accident of birth are not necessarily low.                                                                                   (kural – 973[9])

 

Good character is a sign of greatness, and a lack of good character is a sign of meanness.                                                                                                               (kural – 133[10])

 

• The concept of the four stages of human life never gained ground in Tamil society. In Sangam literature, there is no reference to vanaprastha when, according to the Aryans, a married man goes to a forest with or without his wife and contemplates spiritual matters. Tamil literature only mentions the life of a householder and an ascetic. Valluvar considers one who lives as a householder with his family as superior to the one who becomes an ascetic in search of his own salvation. He questions the value of Vanaprastha and ascetic ways of life.

If one leads a virtuous family life, what else can one gain by following other ways of life?                                                                                                 (kural – 46[11])

 

 

He who leads his family life the right way is superior to the ascetics who aspire for a better life in the next world.                                                                  (kural – 47[12]) 

 

The effort of he who guides others to lead a virtuous life and leading a life that does not deviate from virtue is more of a penance than the penance of the ascetics.

(kural – 48[13]) 

 

• In contradiction to what Manusmiriti says, Valluvar holds women in high regard, and according to him, the greatness of family life is determined by a good wife. Valluvar insists that chastity is a great virtue to be practiced by all women, and they do that through their own will and determination.  

 

The Tamil Society in the 19th and 20th Centuries 

Since the beginning of Aryan infiltration into Tamil Nadu, the Tamil society has radically changed in many respects. The Vedic religion has turned into Hinduism. Thousands of temples have been built in Tamil Nadu for various gods. Brahmins have successfully brainwashed the Tamil people into believing the Hindu religion and the multitude of religious rituals. The Tamil people, who worshipped nature and a few deities of their own during the Sangam period, started praying to a whole host of new pantheons of Hindu gods, and they became infatuated with Hindu religious festivals. Around the nineteenth century, religion and religious rituals became almost an obsession of most Tamil people. There were religious rituals to be performed on several occasions. For example, marriages, certain months during pregnancy, the birth of a child, death, death anniversaries, groundbreaking for a building, and housewarming were some of the occasions when the religious ceremonies were performed. Brahmins were the ones who officiated as priests in the temples and during the religious ceremonies. Brahmins were rewarded well for their services. Because of their close connection with the religion, the Brahmins enjoyed a special status in society, and they were considered a superior class of people. 

 

Due to the influence of Jainism from 500 BC to 600 AD, Brahmins became strict vegetarians. Imitating the Brahmins, some members of the Tamil community also became vegetarians. The vegetarians were considered to belong to higher castes. The people who did manual work were looked down upon and were considered lower castes. The people engaged in certain occupations like washermen, scavengers, barbers, cobblers, and a few others were regarded as the lowest class and untouchables. These people were not allowed to walk in the streets surrounding the temples, and they were definitely prohibited from entering the Hindu temples. The casteless Tamil society of the Sangam period had become one in which several castes had sprung up, and there was a graded inequality in the society.

 

Because the Brahmins were considered superior, they became entitled to several privileges. They had access to education while others were denied educational opportunities. As a result, around the 19th century, the Brahmins, who consisted of less than 3% of the population of Tamil Nadu, had more than 70% of all lucrative jobs such as doctors, lawyers, teachers, and other government jobs.

 

During the Sangam period, the Tamils were well versed in music and used many indigenous musical instruments. They also had a variety of dances. Around the 19th century, native Tamil music was modified as Carnatic music, which the Brahmins promoted. Most of the songs were in the Telugu language instead of Tamil. The Brahmins also modified the native dances of Tamil people and called it Bharatanatyam . They concocted a story that it was the dance form codified by the mythical rishi (sage) Bharatha. During the 19th century, the classical language Tamil, which has a rich and robust collection of literature, lost its purity because of the influence of Sanskrit. Many Sanskrit words replaced the Tamil words. Many writers and speakers routinely substituted Sanskrit words for Tamil words. Even some of the names of the cities and towns were replaced by their Sanskrit equivalents.

 

Thanthai Periyar

During the 19th century, when Tamil society was undergoing significant detrimental changes to its pride and prestige, the social reformer and activist Thanthai Periyar was born to Vankatappa and Chinna Thayammal on 17 September 1879. Thanthai Periyar’s given name was Erode Venkatappa Ramasamy. He was conferred the title of Periyar in 1938 at the Conference of the Progressive Women’s Association. The term “Periyar” means “Respected One” or “Elder”. After 1938, he was always referred to as Periyar. He was also affectionately called Thanthai Periyar by his followers. The Tamil word “Thanthai” means a “respected father-like person.” Periyar attended elementary school for five years. At the age of twelve, he joined his father in their family business. During his teenage years, he used to attend religious discourses at his house. Those discourses were organized by his parents and conducted by the Brahmin pundits. Periyar found several contradictions and superstitious ideas in the religious stories narrated by the Brahmin pundits.

 

            Later, in 1904, Periyar had a disagreement with his father, and he left his home and traveled to North India. During his travel, he reached Kaasi, the city of the holy temple of Lord Shiva. He found the so-called holy river, the Ganges, was filthy, and dead bodies were floating on it. One day, he had nothing to eat, and he was famished. He found a place where free food was given to Brahmins. He wore a thread across his chest like the Brahmins and entered the place where food was served. Although he had the thread across his chest like the Brahmins, he also had a mustache, which was against the Brahmins’ customs. The people serving food immediately found out he was not a Brahmin, and they refused to serve him food and kicked him out. Because of his excruciating hunger, he ended up eating the leftover food thrown in the street. The place that was serving the food was a charity organized by a non-Brahmin. But at that place, Periyar, a non-Brahmin, was not served food, whereas the Brahmins enjoyed the non-Brahmin’s hospitality! The discrimination and insult that he experienced dealt a blow to Periyar’s regard for Hinduism. That incident created a deep hatred in the mind of Periyar against the Brahminical practices and a disbelief in the innumerable gods revered by the Brahmins. Periyar decided to fight against the dominance of the Brahmins over the non-Brahmins in every walk of life.

 

The incident at Kaasi convinced Periyar that Indian society, particularly Tamil society, was utterly lacking in social justice. He realized that the Brahmins had undue influence and power, and they were dominating all facets of Tamil society. He knew that the power of the Brahmins came from the Hindu religion. He wanted to abolish the caste system and the practice of untouchability and transform a society in which there was no caste-based discrimination, and all were treated equally.

 

            In the town of Vaikom in the neighboring state of Kerala, the people belonging to certain lower castes were not allowed to walk on the streets surrounding the temple. Periyar was invited to take up the leadership in the protest against such prohibition. He led an agitation defying such a ban and was sentenced to undergo imprisonment. Periyar’s courageous efforts put an end to the discrimination at Vaikom, and he was conferred the title of ‘Hero of Vaikom.’ During this time, Periyar was the President of the Tamil Nadu Congress Committee. He has been trying to get the Congress Party to approve the Communal Reservation in Government jobs and education for the non-Brahmins to eliminate discrimination against them. However, his efforts to establish communal representation were defeated by the Brahmin-dominated Congress Party. After that, he quit the Congress Party and founded the Self-Respect Movement. With Periyar’s help and support, the Communal Reservation scheme was implemented by the Justice Party. Subsequently, in 1944 the Justice Party was changed to Dravidar Kazhagam, and Periyar presided over Dravidar Kazagam for the rest of his life.

 

            In addition to fighting for social justice, Periyar was also concerned about how women were treated in Tamil Nadu. Till the first half of the 20th century, child marriages were common in India. In fact, the Brahmins claimed that according to their religious books, it was a sin to conduct the marriage of a daughter after she attained puberty. According to the Brahmins, child marriage was the right thing to do. Periyar strongly condemned the practice of child marriages. Also, widow remarriages were completely unheard of in Tamil society. Periyar conducted the marriage of his niece, who had become a widow at the young age of nine. Till 1956, women did not have the right to inherit properties from their parents or their deceased husbands. Young girls were not educated once they reached puberty. Periyar argued in favor of education for women. He claimed that Tamil society treated women as sex slaves, domestic servants, and childbearing machines. He strongly advocated husbands and wives to adopt birth control. Periyar wanted girls and women to be educated and treated as equals to their male counterparts. He insisted that women should have equal opportunities for education and employment. He criticized the hypocrisy of chastity for women and argued that it should either also apply to men or not at all for both genders. He was in favor of women taking jobs in the police departments and the army.

 

Throughout his life, Periyar was a warrior fighting for social justice. Periyar insisted that non-Brahmins should have self-respect and not consider themselves inferior to anyone else. Periyar also told his followers to analyze everything using a rational approach. Self-respect and rationalism were Periyar's weapons in the fight for women's rights and social justice. He traveled countless miles and delivered thousands of lectures in every nook and corner of Tamil Nadu, promoting rationalism and self-respect among the Tamils.

 

Periyar was critical of the epics Ramayana and Mahabharata and other religious texts. He was fond of Thirukkural, and he considered that as the only book worth reading. He found that Thirukkural echoes his own views on many issues. 

 

 

Periyar and Thirukkural

Thirukkural was written approximately about 2000 years ago. It has been quoted extensively in literary works like Silappadhikaram and Manimekalai, which came about two centuries later. Around the sixth century, when devotional literature came into the Tamil literary scene, Thirukkural took a backstage. Around the eleventh century, Thruvalluvamaalai was written in praise of Thirukkural. Thiruvalluvamaalai consists of fifty-five short poems. The poets whose names appear in Thiruvalluvamaalai did not live during the eleventh century. Actually, those poets belonged to the Sangam period (500 BC – 200 AD). Because those poets were well known, somebody might have used their names and written those poems to praise Thirukkural. After Thiruvalluvamaalai, ten famous scholars wrote their commentaries on Thirukkural. The most famous of those commentators was Parimelazhagar, who wrote his commentary on Thirukkural during the fourteenth century. Thirukkural was printed for the first time in 1812. Rev. G. U. Pope published his English translation of Thirukkural in 1886. Subsequently, many commentaries in Tamil, English, and other languages appeared.

 

Despite the translations, commentaries, and printed editions, as late as the middle of the twentieth century, Thirukkural was still only in the parlor of the pundits. Tamil scholars considered Thirukkural to be just a book in Tamil literature. Thirukkural is not just a book in Tamil literature. It deals with virtue, love, compassion, charity, friendship, politics, leadership, management, economics, and human psychology. In fact, it deals with all facets of human life and serves as a true guide for humanity. Periyar made a detailed study of Thirukkural. He found that Thirukkural contains ideas that are very similar to his own. He recognized the greatness of Thirukkural and its usefulness to Tamil society, and he decided to bring it out from the pundits’ parlor to the public square.

 

       Periyar was always against class and caste systems, which discriminated against the people by their birth. He was also highly critical of male dominance in Tamil society and how women were treated. According to him, all are equal by birth. He found a kindred spirit in Valluvar. Valluvar expresses the same idea in kural 972. In kural 973, Valluvar mentions that greatness is not necessarily associated with birth, and in kural 133, he says that one’s greatness really depends on his character. From kurals 972, 973, and 133, we see that Valluvar and Periyar are in complete agreement.

 

According to Periyar, people should use rational thinking and avoid superstitions. 

Periyar said, “No matter what anyone says, don't believe it. Use your intellect and rational thinking ability to analyze it and accept it if it seems right to you; if not, do not accept it. Even if I say something, examine it and accept it only if it seems right to you.” In the following kural, we see that Valluvar and Periyar are again in complete agreement.

 

To discern the real truth in whatsoever is heard from whomsoever is real wisdom.                                                                                                                   (Kural - 423[14])

 

Periyar did not believe in God or any such supernatural power. To him, one should work hard in order to be successful in life. We find similar ideas in the Kural regarding the importance of hard work for success in life. 

 

Persistent hard work will bring about good fortune, and indolence will bring about poverty.                                                                                                        (kural – 616[15])

 

Even if gods cannot help you, your hard work will undoubtedly be appropriately rewarded.                                                                                                           (kural – 619[16])

 

One should not feel disheartened when a task seems impossible; persistent efforts will lead to greatness.                                                                                             (kural – 611[17])

 

People who work hard relentlessly will overcome the so-called “fate”.         (kural – 620[18])

 

Periyar recognized that Valluvar’s Kural contains ideas that are very close to his ideas. He also realized that although the Kural had valuable and essential ideas, it had not reached the public at large. He decided to promote the Kural. As a first step, in 1929, he printed the Kural and sold it for a small price of eight annas (eight annas would have been the equivalent of a few cents) so that everyone could easily afford to buy the book. Later, he sold the pocket edition of the Kural for six annas, and in 1949, he sold the same for five annas. In 1949, he organized and conducted a very successful two-day conference on Thirukkural. That was the first Thirukkural Conference that was ever held anywhere in the world. Several leading Tamil scholars participated in the Conference, and the Conference was a great success. After that, Periyar routinely continued to mention the Kural in his speeches and writings. Some of Periyar's comments about the Kural are as follows: 

• The art, culture, morals, ethics, etc., of the Aryans were totally different from the art, culture, morals, norms, etc. of the Tamils. Thirukkural was specially written to expose their differences.
• Thirukkural was written to repudiate Aryan principles and their way of life.
• The Buddha rejected and refuted the Aryan religion and its rituals. Thirukkural is doing precisely the same thing as what the Buddha did. 
• Thirukkural can be of great use in our lives. 
• There are no superstitious ideas in Thirukkural.
• Those who study Thirukkural will definitely gain self-respect.
• No one, including Muslims and Christians, will refute the ideas in Thirukural.
• If someone asks you, "What Is your religion?" you say that your religion is Thirukkural. If someone asks you, "What is your code of conduct?" you say that your code of conduct is Thirukkural. 
• Thirukkural is the perfect medicine for Aryan hypocrisy. Thirukkural is a book that repudiates Manusmiriti.
• You can take what you want from Thirukkural and ignore the ideas you don't want. 
• Thiruvalluvar is an ideal socialist.
• Ideas needed for the welfare of the people are in abundance in Thirukkural.
• Thirukkural is a shield for us in the fight against Brahminism and the Brahmins' superstitious beliefs.  

 

Thanks to Periyar’s leadership after 1950, there was a remarkable resurgence in the interest in Thirukkural among the Tamil society. The credit also goes to Dravidar Kazhagam and Dravida Munnetra Kazhagam.

 

Thiruvalluvar and Thanthai Periyar

Thiruvalluvar wrote the Kural in order to condemn and refute the Brahminic beliefs, rituals, and superstitions. Recently, some people have started a campaign to belittle the greatness of Thirukkural by falsely claiming that the Kural is an abridgement of Sastras. The Sastras espouse the Vedic religious beliefs, and Valluvar’s Kural directly opposes Vedic beliefs. Valluvar’s concept of virtue is the same irrespective of their birth status, whereas the Aryan Sastras’ concept of dharma depends on the class to which one belongs. They also state that Valluvar’s kurals in the section on Wealth are based on Athasastra. They fail to recognize that Arthasatra favors “the end justifying the means,” whereas the Kural is in favor of “means justifying the end.” Another false and absurd claim by these Brahmin zealots is that the Section on Love in the Kural is based on Kamasutra. There could be nothing further from the truth. Kamasutra is a guide to coveting another man’s wife, and it contains explicit details of sexual intercourse between a man and a woman, like a pornographic manual. Valluvar found that the Aryan values and beliefs were contrary to Tamil culture, and he wanted the Tamils to be aware of it, and that is why he wrote the Kural. The Kural is definitely not an abridgment of Sastras.

 

Like Valluvar, Periyar also could not accept Brahminism and its beliefs. Periyar found that the Vedic religion and its successor, Hinduism, were responsible for the Brahmin domination, caste system, and other social injustices. He also realized that Tamil people were docile and had no self-respect and accepted the Brahmins' claim of superiority. Periyar was indignant at the state of affairs in Tamil Nadu and started his Self-Respect movement. He fought for communal representation, women’s rights, abolition of the caste system, and other social justice issues.

 

Both Periyar and Valluvar fought against the Brahminic culture, religion, rituals, and superstitions. Valluvar did not have an organization behind him to support and propagate his messages. But Periyar had his party, Dravidar Kazhagam , extend its wholehearted and unstinting support for his plans and programs. Periyar was able to bring about permanent and irrevocable changes in Tamil society. With his ideas of self-respect and rationalism, he started a renaissance in Tamil society.  

 

There is a kural that aptly describes Periyar’s service to the Tamil Community. Valluvar says in kural 1028[19] that one who wants to serve the community cannot waste his energy on time and season considerations or dignity in the performance of that task. In the course of his service to Tamil society, Periyar has encountered imprisonment and insults. Those things never bothered him. He continued his relentless service till the ripe old age of ninety-four. 

 

Conclusion

Valluvar and Periyar are two remarkable rationalists the world has ever seen. Tamil people can legitimately be proud of both of them. We should study and follow the immortal words of wisdom of Valluvar. Periyar is often referred to as Thanthai Periyar, which means he is a father-like person. When Valluvar talks about what a father should do to his son, he says that he should prepare him for a prominent role in the assembly of the learned (kural - 67[20]). Because of Periyar, most of the Tamils of the past two generations have had the opportunity to be educated and advance in their lives. So, Periyar, the father-like person, has done his duty. In kural 70[21], where Valluvar talks about how a son should reward his father, he says that it is the son’s responsibility to conduct himself so that others would admire how hard this man’s father should have worked to groom him like this. So, the Tamil people owe a debt of gratitude to Periyar, and they should live up to his expectations. 

 

 

Bibliography

பேராசிரியர் காவ்யா சண்முகசுந்தரம் (தொகுப்பாசிரியர்), பேராசிரியர் ந. சஞ்சீவி கட்டுரைகள், சங்க இலக்கிய ஆய்வும் அட்டவணையும், சென்னை, 2010.

இர. பிரபாகரன், புறநானூறு மூலமும் எளிய உரையும் (பகுதி 1), காவ்யா பதிப்பகம், சென்னை, 2012.

இர. பிரபாகரன், புறநானூறு மூலமும் எளிய உரையும் (பகுதி 2), காவ்யா பதிப்பகம், சென்னை, 2013.

ஆசிரியர் கி. வீரமணி, தமிழுக்கு என்ன செய்தார் பெரியார்?, திராவிடர் கழக

(இயக்க) வெளியீடு, 2019.

டாக்டர் கி. வீரமணி (தொகுப்பாசிரியர்), பெரியார் களஞ்சியம் திருக்குறள் –

வள்ளுவர், பெரியார் சுயமரியாதைப் பிரச்சார நிறுவன வெளியீடு, சென்னை, 2015.

S.M. Diaz, Thirukkural, Ramanandha Adigalar Foundation, Chennai, 2000.

Rev.W.H. Drew, Rev. John Lazarus, Thirukkural – English Translation. Asian Educational services, Madras (Chennai), 1996.
Will Durant, The Story of Philosophy, Pocket Books, A division of Simon & Schuster, Inc., New York, 2006.

Dr. R. Prabhakaran, The Ageless Wisdom (As embodied in Thirukkural). Emerald Publishers, Chennai, India, 2019.

M. Rajaram, Thirukkural, Rupa Publications India, PVT. Ltd., 2009

Periyar E.V. Ramasamy A Biographical Sketch, published by The Periyar Self-Respect Propaganda Institution, Chennai, 2004.

 

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[1]. Thiruvalluvar is also referred to as Valluvar. His book is referred to as Thirukkural or simply the Kural (with the uppercase K). The individual poems are referred to as kural (with the lowercase k).

 

 

[2]. Manusmiriti 1:31, Bhagavad – Gita 4:13

[3]. Manusmiriti, 2:213, 9:14, 9:15, 9:16, 9:17, 9:2, 9:3, 9:5, 5: 147, 5:149, 8:299, 5:151.

 

 [4] .  Mangudi Kizhar, Puranaanuuru - 335

 

[5]. Manusmiriti 10:63

 

[6] . Manusmiriti 5:27

 

[7].  அவிசொரிந் தாயிரம் வேட்டலின் ஒன்றன்

     உயிர்செகுத் துண்ணாமை நன்று.         (kural – 259)

 

[8]. பிறப்பொக்கும் எல்லா உயிர்க்கும் சிறப்பொவ்வா

   செய்தொழில் வேற்றுமை யான். (kural – 972)

 

[9].  மேலிருந்தும் மேலல்லார் மேலல்லர் கீழிருந்தும்

     கீழல்லார் கீழல் லவர்.                 (kural – 973)

 

[10].  ஒழுக்கம் உடைமை குடிமை இழுக்கம்

     இழிந்த பிறப்பாய் விடும்.                       (kural -133)

 

[11].  அறத்தாற்றின் இல்வாழ்க்கை ஆற்றின் புறத்தாற்றில்

     போஒய்ப் பெறுவ தெவன்?                                             (kural – 46)

 

[12] . இயல்பினான் இல்வாழ்க்கை வாழ்பவன் என்பான்

     முயல்வாருள் எல்லாம் தலை.                                        (kural – 47)

 

[13]. ஆற்றின் ஒழுக்கி அறனிழுக்கா இல்வாழ்க்கை

     நோற்பாரின் நோன்மை உடைத்து.                               (kural – 48)

 

[14]. எப்பொருள் யார்யார்வாய்க் கேட்பினும் அப்பொருள்

    மெய்ப்பொருள் காண்ப தறிவு.                           (kural – 423)

 

[15]. முயற்சி திருவினை ஆக்கும் முயற்றின்மை

    இன்மை புகுத்தி விடும்.                                        (kural – 616)

 

[16].  தெய்வத்தான் ஆகா தெனினும் முயற்சிதன்

     மெய்வருத்தக் கூலி தரும்.                                  (kural – 619)

 

[17].  அருமை உடைத்தென்று அசாவாமை வேண்டும்

     பெருமை முயற்சி தரும்.                         (kural – 611)

 

[18].  ஊழையும் உப்பக்கம் காண்பர் உலைவின்றித்

     தாழாது உஞற்று பவர்.                                        (kural – 620)

 

[19]. குடிசெய்வார்க் கில்லை பருவம் மடிசெய்து

    மானங் கருதக் கெடும்.                            (kural – 1028)

 

[20]. தந்தை மகற்காற்று நன்றி அவையத்து

    முந்தி இருப்பச் செயல்.                            (kural – 67)

 

[21]. மகன்தந்தைக்கு ஆற்றும் உதவி இவன்தந்தை

    என்நோற்றான் கொல் எனும் சொல்.                 (kural – 70)