It is an incomparable book written in a new style with a strong background of Sangha literature, in a new style, with many innovative concepts and with the basic objective of social progress, with the distinction of being concise and concise. It has many dimensions such as moral book, philosophical book, literary book, political book, pleasure book and biographical book.
Kural is not made for poets or scholars. It is a manual written in a simple style that can be understood by people of all walks of life without targeting anyone in particular.
The aim of the book is to tell what a man should accept and what he should avoid in various situations, to have good governance in the country, to lead the citizenry with the proof of life, to consume pleasure and to live a life.
Book- Literature
Thirukkural means the book of beautiful Kural Venpa. The epithet Thiru stands out for each Kurala. As this book was taken to be recited by the Valluvar Kurats, the beauty of summarizing, explaining, creating new ideas, and using good language became pleasant. Any one of the seven seers is delightful, literary, and poetically illuminating. All Kurats are in position to use the Cathar to aim back at them.
Count down to Eighteen Minor Works
In the literature of the Sangam period, the sum of eight and ten was divided into eighteen. A collection of eighteen texts of the Sangam/Sangam Maruviya period is known as the Eighteenth Book. The various books of thought, written over a period of about 500 years, amounted to a single volume of eighteen books. It is revealed by the Palam Seyyuds that they were classified in the grammatical definition of Venba Yap, which is composed of the following - mostly songs of not more than five meters, not less than fifty and not more than five hundred. Twelve of the eighteen books are the books of justice. All these are made of white. Thirukkural is Ezhuseer Venpa. The songs and lyrics of these books are considered to be unique and Thirukkurala has also been included in this collection of Eighteen.
Later people decided that Kural was just a book of scriptures and compiled it into eighteen books. Analysts consider the eighteen-count block system to be optimal. Sangam books and Sangam Maruviya books are included in this volume. Kural precedes the other 17 books found in this collection. Was Kural added to these to enhance the antiquity and concept of other texts? The Kural consists of more than one thousand three hundred and thirty hymns out of five hundred; In what way are Kuralas divided into eighteen summaries? Questions arise. Due to the inclusion in the volume, the inner essence of Thirukkural, the new meaning, and the innovative principles that create a renaissance society, have been hidden and distorted and thus the Kural has been diverted into a mere book of justice and a collection of vernacular guidebook ideas. Kusha Anandan said that Kural was subjected to perversion and injustice as he was included in the number of 18, which was not given at all.
It is inappropriate to include the glorious Tirukkural as one of the other small books among the eighteen. It is appropriate to see Kurala Sama as a separate book and not as one of the books.
Triple Division
In the Sangam period, the literary principle based on the Tamil tradition was Agam, Puram. The Vadanulars say that there are four things of certainty: virtue, wealth, pleasure, and home. Some hymns talk about three things.
That situation was Marung's charity
Tolkapiya also says that the third object is Muria Venpa (Se. 105).
Virtue, materiality and pleasure are three
The riches of the mighty Lord (Ex. 28)
A special legacy of material and electricity
All the Puranas say that it is like the appearance of a virtuous person (Pur. 31).
Somasundara Bharathiar's comment on the threefold division is worth noting here: "Now, like this, all things except the book and the pleasure are included in the outer part. There is no need or justification to divide it into two types of aratuppal-purutpal. It will not be Tamil Marab. Non-virtual object and non-object related virtue are not considered. Similarly, non-virtuous object is not related. Tamil scholars do not agree with the virtue of pleasure and non-pleasure. Virtue is 'excellence and wealth and gain' and the poets praise the falsehood of saying that 'Pleasure comes from virtue'. Therefore, both virtue and meaning are inextricably related to each other, so it is clear that they are not different objects. But they are all internal. It is also not denied that it is included as other types of external objects. The truth is that, instead of dividing the object into two categories as agam puram according to the Tamil tradition, virtue has been divided into three parts as virtue, material, and pleasure, and when the author named pleasure as lust milk, there is no other reason for it other than the intention of the textualist. And we believe that Appagupada Kural does not have material fulfillment and glory. It is clear from the fact that the textor Kural in the beginning classifies another passage as Bairam. It is obvious that he is a futile effort because many things that are not included in his trinity such as corruption-plowing-inaccuracy, kayamai-drafting women-medicine-manam etc. It is also worth considering that all of them are subsumed in Tamil material.
Valluvar seems to have made an attempt to combine the above assertions with the theory of Tamil literature. Parimelazagar explains that if you live in this world with morality, it will automatically become a house, leaving behind the unimaginable house, Valluvar Thirukkuralai divided it into three parts in his book: morality, materiality, and lust.
However, it is special to know Kurala as a single book and to know the entire book as a biographical book.
The structure of the Kural
The form of the poem along with the subject matter is the basis for the success of the literary works. All of the literature with Yap's structure is still immortal. Poets, who knew what kind of material would be best sung in which language, devised literary forms on their respective basis. Venba Yap is one of those forms.
The whole of the Kural is made up of short raised venpas. Another major body of literature, the Kurds, does not appear to have existed earlier. Yaparungalavirti shows that there were only a few grammar books. Kuratpa is the first type of pa placed in the Venpa category. Kural means short - short. Short Pa Kuratpa. It is called Kuruvenpattu and Kural Venba. Kural venpa consists of four steps in the first step and seven steps in the second step with three steps. Most readable colors are monosyllabic to trisyllabic. Each syllable consists of less than thirty letters. A syllable stands as one syllable among the four types of syllables in Eerati, which are final, ner, nirai, nerpu, and niraipu.
"If Venpa is mixed with other words, the sound will be spoiled. A book that defines high morals will be spoiled by different songs; Venba is a pain for the reciter; it is easy for the learner. By reading Venba twice, the lesson will come; Venba Yapu Valluva liked the sound of Venba because the Bhags bearing great ideas should be easily imprinted on the mind of the learner. Seppalosai; Seppal means to say; Venba was considered to be pure and not mix with sepalosai to convey virtues."- These are the explanations given by Chandapani Desikar.
As Thiruvalluvar wanted everyone to read and understand his book, he not only followed the Seyul language but also followed the colloquial language.
class
In this book, the major section is called milk, the smaller section is nature, and the smaller section is authority.
Pal: Means part.
Iyal: Grammar refers to 'pedagogical' etc. which is part of Paul with the meaning of grammar.
Power: Subdivision of power and means part of increase. In other texts, this name is given to the great sect. Chandapani Desikar says that this name may have been given because the material is increasing in the said Batu Kural.
Pakhas- Each power has ten kurals. Thus the book is made up of 1330 Kurats for 133 chapters.
Each kural consists of less than thirty syllables.
Scholars consider that while Kurala is divided into three parts as a major division, Arama itself is divided into three parts, composed of moral virtue, economic virtue, and pleasure virtue.
The classification of Kurals is also viewed with great suspicion. The Tirukkural manuscript is not available in its entirety till date with authentic analyzes done by its author. Did Valluva make the tripartite system of Thirukkural and the division of iyals and power? Did the compilers of Kurdpa give the name Thirukkural or the titles of the powers of the triads and natures? Was it Valluvar who arranged the bhas and powers? Doubtful questions have been raised.
It is possible to predict the structure only with the help of bal, iyal, power, and pakas through the text writers and the singers of Thiruvalluvamalai. Almost all scholars agree that it was Valluvar who composed the Bhagas and classified them by authority. But it cannot be said that the natural division, order of authority, sub-division and system were in the original as they are now. Commentators differ on these. Hence the researchers believe that these are the later works of the text writers.
As per Parimelazhaka there are 9 natures.
Charathuppal: (38 Powers)
1. Bairam- 4 Powers;
2. Home Economics- 20 Powers;
3. Ascetic nature-13 powers;
4. Corrupt-1 authority.
Subject: (70 Powers)
5.Politics-25 Powers;
6.Anatomy-32 powers;
7. Phonetics-13 Powers.
Kamathuppal: (25 Powers)
8. Field Science (7 Powers);
9. Pedagogy (18 Powers)
A total of 133 powers as mentioned above.
Parimelazhaka system of classification is mostly followed. But "to understand the method of Valluvaram, we should rely on other commentators than Parimelazhaka. It seems that the bridegroom can help us. His method of depositing is mostly Valluvaram. But he did not get all the available copies of the text published in a research method for approval," says Vaiyapuripillai in his research opinion.
71,110 both the powers have the same title of 'notification'. So there are 132 titles for 133 powers. Callinger, in his text, refers to chapter 110 by another name, 'Notes'.
The Introduction
Bairam is the declaration of themes about the text. The centenary is known by the crop. The first four powers of Kural, which are the greeting of God, praise of God, glory of the ruler, and emphasis on virtue, are collectively called Bairam. There is a difference between Kural's god haitta and god haitta of other books. In other texts, the poet prays to God for the completion and standing of the book taken. In this book God's general nature and characteristics are mentioned and the benefits of saluting him are mentioned. In the Kural, salutation to God is not implied as the main virtue or morality, and God is not saluted as a matter of utility as in other texts. Valluvar said that it is the duty of the learner and others to greet God instead of greeting God as a moral principle.
A Sarar said that all the four Adhikarmas in Paiyara were not composed by Valluva. It is also asked how the special authority of air was added to the crop. But there is no strength in their claim and the majority opinion is that Bairam Valluvar composed it.
Sourcebook? A guide?
Those who have investigated what are the original texts of Thirukkural have apparently made some fundamentally untrue conclusions. One of them is A Guide to Kural Vernacular Literature.
Kural may have been influenced by some vernacular literature, just as the Sangha literature and Tolkappiyam were the precursors to Kural in Tamil literature. It may also be an idea arising from the understanding that all scriptures share ideas from various scriptures. Was it composed by one person? Or is it a sum formed like a quadrilateral due to the joint efforts of many people? Some even doubted that. These are the questions that arose out of wondering whether a single journalist can convey the valuable ideas of a wide range of fields. Parimelazagar's comment (Kural 322) is worth noting here.
How does Kural differ from Vadanul?
There is no guidance from Vadanular in the work done by Valluvar.
If the parents, wife and children are suffering from hunger, then it is bad, but it is left, and if they are going to die, then it is Uika, even if they do evil. But Parimelahagar has pointed out that Kurallo emphasizes the impermanence of the body and lifts the impermanence of the soul.
While Chanakya and Sukraneethi Nyurudaiyar have given a little space to slander for their respective material texts, Thiruvalluvar has strongly insisted on slander. Sukraneeti is said to be a small amount of sugar that is eaten. It is said that Kural beat the cheater and killed them.
Vadavar texts imposed a caste justice by saying that people are always in a state of being high by birth and low by birth. Denying it and chanting that 'birth is for all life', not only do they not talk about birthright and caste justice; It also defines our social policy as 'The blackness of pride and contempt is the stone of commandment'.
All the Smritis elaborate on these four varunas four purusharthas four ashrams. We distinguish one scripture from another by how it differs from this generality. Kural does not talk about four varunas. Housekeeping has been left in four Purusharthas.
Albert Schweitzer, a world-renowned scholar from Germany, has clearly stated that "the cherished process of life and the doctrine of life-negation as found in Thirukkural in ancient India did not find a place in Buddhism, (Jainism) or in Hinduism, which developed through the Bhagavad Gita."
These are some of the differences between Kural and Vadanular traditions. This is not a manual; It clearly shows that it is a unique source.
Some of the special features of Kural
Valluvar created an easy-to-read and easy-to-understand kurala in Dandhamizli. “A very simple walk; Marble-clear thought, apt, forceful, little-chosen rhetoric, profound learning, culture, wisdom, broad-mindedness, discernment, superior humour, perfect charity, all combined to make him the worshiper of all times; His book is respected as the secret book of the Tamil people.” That S. Vayapuri Pillai has given a clear commentary to Kural.
Valluvar uses various techniques and language styles to convey the meaning he wants to convey. Why not prioritized? why How? He has handled the dialogues in a question-and-answer style as a kind of artistry. Scholars point out that philosophical texts such as the Upanishads, the Buddha's teachings, and Plato's dialogues also follow this strategy.
The book is well structured. Defines and summarizes the most rare news. Kurala is full of eloquence, resourcefulness, insight, teamwork, melodiousness and insight. Kurala is to summarize and explain using subtle techniques like word, series, reference etc. Throughout the book, he does not mention the high point or the meaning, but often the character is in harmony with nature, and his ability to create parables in a beautiful and simple style to impress people is amazing. There is a sweetness of Tamil in this work; Clarity of philosophy; There is an explanation of life; Sense and reality are one; Virtue is matched with material, material with pleasure, and pleasure with virtue; Sweetness and simplicity are intertwined; Depth and width are set.
Philosopher Albert Schweitzer thought that in religion and life, Westerners mostly follow the theory of World and Life Affirmation, while Indians mostly follow the theory of World and Life Negation. Since Indian religions teach that liberation is necessary from birth, the aim of the Indian people is to deny life and the world as suffering or imperfection and seek liberation. People who accept the doctrine of renouncing the world and life will consider non-evil-doing as the best virtue and will focus more on the virtues of doing good. Not doing evil protects one from the world; Doing good makes one engage in worldly life. Therefore, Schweitzer considered that those who want to reject the world and life will not do evil but protect themselves and do good deeds, help others, and relieve others' suffering. Suwitzer, who has studied Kurla well, said that other Indian language texts emphasize the impermanence of life, or that Kurla is a book that emphasizes the condition of agreement that life is for living.
The world, beings and human life are not a dream, not a lie, not an illusion. On the contrary, they accept the principle of agreement that the truth can be felt by man, and the principle that encourages man to stand up and behave in the active life is interpreted with majesty.
It is a mistake to read a book that is full of material and lust. Kural is not only a book of charity but also a book of life with poetry. With many concepts essential to human life, it tells the basic truths beyond the other songs of religion, time, place and race. There is a complete difference between a book of virtue and a book of life. Many religious texts tend to categorize morality into rules. The Kural is similar to the Aruna only in the way it expresses the virtues, but it has many unique characteristics of its own. There is no other book comparable to Kural in terms of content and method.
It is also easy to understand that Kuratpas are in tune with the republican characteristics of the present day.
This book is the foundation for setting up human life in a higher way. In general, all the religious books that are given in the world are only teaching material with theoretical thinking and worship of God. But Tirukkural is a practical book that tells the morals of living within the human body.
How did Valluvamalai appear? As many poets have composed songs about Kurala from time to time, a later poet may have collected the best of them and compiled them into a book under the names of the well-known ancients of that day. In addition to these, he himself may have composed some verses and presented this collection under the name of similarly famous poets.
Thiruvalluvamalai
Thiruvalluvamalai means the shrine of songs sung in praise of Thirukkulla. It has a total of fifty-three female bhagas.
In this, many passages are thought-provoking and quotient-rich. Some of the songs take on the characteristics of Kural's tripartite; Some are full of poetic beauty and are full of imagination; There are some who differentiate between this and the North Face; Some praise the teacher; Others made the Bhags with their imaginations, realizing the depth of Valluvar's heart, the power and clarity of his knowledge and the pleasure they got.
Period
It is said that it was recited by Sangam poets during the performance of Valluvamalai Thirukkural. The Kural stage performance mentioned in Kalladam may be the source of the first song of this collection. On the Sangampalakai in Appadal Madurai, it is mentioned that Urutharasanmara is the best person to be associated with Thiruvalluvar. But in legends, it is said that during Kural's reign, Sangappulavar Nalapadhenmarum fell and drowned in Pottamarai pond as they were not fit to be with Tiruvalluvarum. With this in mind, Valluvamalai Kural is not of the author's time; It is said that it appeared later.
The conclusion of many scholars is that Tiruvalluvamalai predates the ancient Kural text writers by time. These songs were written in AD. Some scholars have suggested that it was compiled in the period up to the eighth century. Some have dated it earlier than the twelfth century.
However, there is no doubt that Tiruvalluvamalai history dates back to the twelfth century.
Who touched it?
Valluvamalai is known to have fifty-three bhagas, along with the bhagas recited by Asariri, Naamagal, Thasiyanar, Ukraperuvavluthi and 42 hymns sung by Sangappulavar. Thus Thiruvalluvamalai now consists of fifty-five songs along with the songs sung by the sound from the sky and by the Udalkondars and also the songs by Auvaiyar and Adhikadar.
The sources for knowing the names of poets in Valluvamalai are nothing but the Sangha texts. Looking at it in this way, some of the names found in it are not found in Sangha literature. According to the scholar Kalavialurai, he was Nalappathopathinmar, who was born in Tamilnadu from Kadchangam. Among them, Sentham Bhootanar, Viruduyaranar, Perungunurg Kihar, Ilandrumaran, Maruthan Ilanaganar whose names are not found in Valluvamalai. Found in Valluvamalai are Urudrasanmar, Nattathanar, Mukayalurch Sirukarunthumpiyar, Erichanur Maladanar, Pokiyar, Nagan Devanar, Sengunurg Kihar, Kavisagarap Perunthevanar, Sakagur Kodunj Senkannanar, Vannaganj Chathanar, Kalaturk Kihar, Nachumanar, Akkarakani Nachumanar, Kulapati Nayanar, Deeni. Kudik Kiranar, Kodinjahan Maniboothanar, Kaunianar, Madurai Balasiriyanar is not found in Sangha literature. Sangam poets did not live in the same era. The span of time they lived in was a few centuries. So it is not possible to accept that the songs appeared at the same time. The researchers point out that Valluvamalai songs do not give the sound of the Sangam period but give a later grammatical sound and that the words are corrupted which is not found in the Sanganuls. Therefore Valluvamalai is not a collection of songs sung by Sangam poets about Kurala.
Research scholars have also rejected the idea that all these books may have been sung and composed by the same author. It is generally believed that this hymn may be a collection of hymns written by one person or several people at different times. Some of the songs in Valluvamalai may have been sung by Sangam poets and some by later poets; Then it can be assumed that these must have been compiled.
Another view is that Valluvamalai is a collection of songs sung by the later generation as sung by the Sangampulavas. The composer of Valluvamalai may have chosen the names of famous Sangam poets for his various songs. Looking at the structure and lyrics of the songs, the reason that this evening was composed by a single person is strengthened.
Impacts
A scholar named Nul Thiruvalluvamalaye is the only review of ancient Tamil literature. Research on Tirukkural probably had a beginning in Valluvamalai. It is said to be a special treat for Thirukkural. Valluvamalai is a review evening that explores the grace and excellence of Thirukkural.
Every song in it has a different approach to the chorus. These songs congratulate Valluvar as the one who has the vow of God; Kural is superior to, parallel to, and superior to vernacular; To the glory of the Tamil language, Kural will also be compared to Mupalil Napalal; Paul, Iyal, and the collection of authority will talk about the specialty of Kural's semantics and Yap's structure; It is hailed as a life book that removes inner darkness and a spiritual book that removes duality. Thus, the chanting and chanting of Thirukkural have been explored at various levels.
One song says that the Veda is the original source of the vernacular, and Kural is its guide, but another song suggests that it is not appropriate to compare any books with Thirukkural Moolanule and Thirukkural.
By comparing Tirukkural with vernacular texts, it can be seen that the tendency to emphasize Ovvadu appeared in the context of that time and that the original meaning of Tirukkural in Tamil was established by Valluvamalai.
There is an opinion that the purpose of comparing and praising Thirukkural with the Vedic texts, which are considered to have been highly respected by Mandar during the rise of Valluvamalai, was to make others realize the power of Tamil. But over time, this comparison was realized to be wrong and later people started to consider Thirukkural's views as a corruption of North Hundred views; It is also clear, the researchers said, that the evening hymns laid the foundation for the different approach of later speakers.
Valluvamalai's compliments may have led Valluva to see a different meaning; Or it can be assumed that after many centuries since Kural's appearance, various ideas have been added to it, and then those ideas themselves have become Valluvamalai's ideas. However, it is true that the ideas held have fluctuated over time and changed texts.
Ku Sa Anandan points out many reasons for Valluvam's tribulation. There are many songs in Valluvamalai which change the true meaning, inner direction and structure of Thirukkural from the source and explain differently; There is no fourth confirmation about 'Veedu' in the ancient scriptures Tolkappiyam, Sangha texts, Thirukkural etc.; Virtue, materiality, and lust are the only three spoken of; But in many songs of Valluvamalai (7,8,20,22,33,38,40,50) the quatrains which are not present in Thirukkural have been emphasized and it has changed the research trend of Thirukkural or the perception of Thirukkural.
Next, another assessment Valluvamala gives to Thirukkural is that the Vedic material and Kurat material are the same. This is a false comparison. Because the Vedas describe the natural forces and deities and the methods of performing yagya-rituals; The moral of life is like that; Love is not an interpreter of norms. And the comparison with Kappiyam like Kurala Ramayana is not appropriate.
It has also been pointed out that Valluvamalai's ideas show the principle of appreciation of the difference between Anthana-Non-Anthana.
Synopsis
Earlier Valluvamalai was spoken of as the special crop of Thirukkural. But today no one considers it a special crop of Kural; It is now read as an appendix to some texts and as a separate text.
On the one hand, Valluvamalai is a story created in the imagination of irresponsible nomads, but it seemed like a good review for some of the people. Some say that the songs of Valluvamalai were used to interpret Thirukkurala and others hailed it as a collection of poetic hymns. However, there is no doubt that this is an ancient tool book for learning about Kurla and it makes others taste the beauty of Thiru Kurla.
Many conclude that its date may be the 11th century AD, the Galladar era.
Within the songs in the Valluvamalai, there are different views expressed about the elements of the Kural system, i.e., Iyal, Ahamari. Similarly, one song says that the four affirmations were recited in Muppal, while another song says that the four affirmations were recited directly. Tirukkurala's association with the incomparable Vedas, vernacular literatures such as the Ramayana and the Mahabharata is wrong from a comparative point of view. Tirukkural is not the first book; It is a manual; Valluvamalai comments such as Kural's adaptation of vernacular scriptures indicate that this does not contain only praise of Kural, but also songs that narrate the history of Kural.
Valluvamalai is a collection of songs with praises, praises and reviews about Thirukkural.
Radio, deivam, vendan pravrai - these seem to have been invented with the intention of deifying Kural.
In some of the songs, the intention to remove the blame given to the author is evident.
There is a desire in some passages to show that the improvement of any text is short.
Aran's desire to fortify power and power is revealed through some songs.
To celebrate Thiruvalluvar and glorify Thirukkural, this book is a compilation of freely translated opinions of many poets about Kural.
Valluvar, who created Kural, was ambitious in his greatness; A well-read person will realize that the book was made with the aim of creating a good book that can be followed for all time. He was completely shunned by religious ideas, so they did not affect him. He found the material and conveyed the basic truths without getting caught in any shackles. He also did not identify himself.
Thiruvalluvar
Valluvar was the author of Thirukkurala which made Tamil proud. With the aim of gathering the characteristics of Tamils, removing the things that are not suitable for the well-being found in the culture of the past, and condemning the inferiority of the theories that came from outside, he proposed the ways of life suitable for all the people of the world through Kural.
He said that since Valluvar had unshakable faith in morals, he should live auspiciously with the highest goal regardless of life. Kodar is also a small platform for doing evil. He will maintain virtue in wealth and lust.
He will ask to follow the cases related to the world. Kurala is a book that recognizes what is considered good and adheres to the time and place and gives them as admonitions. Yet the alternative thinker; So he advised against the conventions. On closer inspection, the silences between songs and occasional angry words reveal Valluvar's rebellious mood.
Valluvar period
There is no mention of Kurala in Sangha literature; But Sangha literary ideas are found in many Kurlas. Analysts say that this indicates that Kural is later than the Sangha texts. All the books of the Sangha are made in Asariyappa, Kalippa and Paribadals. But it was because of Kural Venba. This Yapu system is also considered as a proof that it does not belong to the Kural Sanga period (500 BC-200 AD).
It is not said in the Sangha books like Datupattu, Eightyam, etc. that food, food, and mother-in-law should be avoided. These are condemned in the Kurals; It is emphasized that they should be excluded. All these are inferred to be after the Kural Sangha period.
Next, we call Sangam Maruviya period (100 AD-500 AD) when the Sangam period came to an end. Vaiyapuri Pillai takes the Valluvar period to the 5th century AD. But the likes of D.B.O.M. do not agree with that; Rejecting that opinion, they have established that Valluvar would have appeared by the 3rd century AD, which is the end of the Sangam period. Therefore, the Valluvar period can be considered as the period between the third century AD to the fifth century AD. The majority of scholars conclude that the Valluvar sangam belonged to the Maruviya period.
Valluvar clan, occupation, place of birth/brought up
There are many different legends and legends about the clan from which Valluvar originated and the occupation he did.
It is pointless to inquire about the lineage of the great thinker who said that all living beings are born; The work he did will not bring him glory or dishonor.
There is a lot of research and speculation about the places where Valluvar originated and lived. He is not going to increase or decrease in popularity even from the place of origin.
Everyone listens everywhere;
Bad and good are different weeks;
Nodal and palliative ran them;
Living in a new day
Even when you are happy, the leaf is the sage
Inna(tu) is still lightning
The sky does not become a hair
Kalboru(tu) Irangum Mallal alias
The waterways are also alive with magic
They are able to do it methodically
clarity of view; Agalin, to His Majesty
It is a place to amaze elders;
Despising the little ones is worse than that. (Purananur: 192)
(Meaning: There is no such thing as hometown. Everything is our hometown. There are not only a few who are relatives. All people are relatives. Evil and good do not come because of what someone does. Suffering and comfort do not come from others. Food is not new. .We did not turn aside that life is miserable because of hatred. Like a boat moving along the path of water in a big river, we understood that survival happens naturally. Therefore, among those born and living in the world, we did not despise and despise the little ones. Nor did we admire and admire the elders.) This thought can be seen echoing in many places in Kural .
Yadanum Nadamal Uramal is one of me
Mortar is not stone. (Education 397)
In Kuratpa, he has directly used the above-mentioned Purananuthusayul line at the beginning.
Some of the Kurlas similar to other Sangappas' views are:
Manliness compiled by Pakhtoon
Live for others, you will become [Pasteerpattu]
is
Fractional Biodiversity
All of the compilations are heads (Kollamai 322).
Kurala Okum.
Think of it as a bad day
Nothaka Nuttar Chain [Old 805]
is
Get rich because of poverty
Kill me as you have done [Part No. 230]
Reminds me of the association.
Best wishes to both of them
Sathal and Kudum and [Student 61]
is
There is nothing wrong with the food and it is also sweet
Ethal Eiyaya Shop (Eigai 230.)
Meaning of Kural.
In Kamathuppal, the influence of the Sangha is still excessive.
He is Tamil; His birthplace is Tamil Nadu; He thought in Tamil; The book is in Tamil. These are what make us proud.
Valluvar who lost his religion
Religion, religious practices and traditions are so inextricably mixed in our thinking, action and practice that we fail to know the real philosophy from them. Kurala is also from that point of view, and some people see it from the point of view that it cannot survive without religion.
Does Kural refer to any religion? Fruit grower Gallader clarifies:
Same thing means different; Other than that
On that day; Six times are good
Ebba Lover also Iiyapawe Valluwanar
A trilingual language.- Galladar (Thiruvalluvamalai)
(Meaning: If one of the six religions says that the nature of a thing is what it says in the book he wrote, another religion denies it and shows a different meaning. But all the religions agree to accept what Thiruvalluvar Muppal said as good.)
Religious accountants don't tell values
Secularism won
Valluvan .... - Galladar (Kalladam)
(Meaning: Those who cultivate religions say that it is suitable for their respective religions. They say secularism is the way that applies to all religions without saying so...)
According to Gallader, it is a universal book suitable for all ages and all ideologies.
Kural is a religious book; Valluvar did not follow the religious path and created Kurala; This is the day when the religious commonality of the country and the scriptures are related.
There is no unthinkable 'home' here; There is no bone; No washing. No cults, rituals, ceremonies, time-based beliefs, temples. "Though names such as Seyavalu, Seyal, Tamaraiyal, Tamaraikannan are mentioned in the Kural, they are not worshiped. For example, in Kural 1103, 'Is the world of Tamaraikannan sweeter than the pleasure he got from his leader?' From the leader's asking, it is well understood that Valluvar holds the world of Lotus and Kannan. Even if he talks about Vanor, Vanulakam, and rebirth, when we see the statement 'Thevar Anyyar Gayavar', it is clear that Valluvar's purpose is to reach the people easily. But he belongs to his religion. Many sects such as Jain, Buddhist, Saiva, Vaishnava have claimed and given many proofs. They overused Sangam ideas and gave kurala without giving any space to any religious doctrines of that time. The religious doctrine of Valluvara is not unique. Kural has conflicting views and has also severely attacked the role of fake saints etc.
It is very clear that there is no reference to any particular deity in the Kural. The word God is nowhere in the Kural. But Kural has a Sangam word for 'god' meaning 'one who transcends all'; "Long live" is not the only God who exists, but the truth of the concept of God is to be remembered and worshipped.
This shows us that Valluvar believed that God could be reached without the help of religions.
There will be witnesses
Jains wrote in their texts denigrating Vedic religious rituals. Similarly, Vedic texts were also written by Jain. But Valluvar, the witness, would not blame the Aryan cases which the Tamils did not like; No fame; The man who mentioned the story of Arya in the mind of the people in Kural did not hesitate to shout that 'the life of a thousand hunters is good', meaning to get rid of Velvi.
Valluvar did not formulate morality into rules. God's command did not say Kurala. Kural's virtuous messages are emphasized in a very gentle tone.
Just as he did not insist on particular religion, ritual, etc., he did not forcefully impose the principles he admired. He mentions only the basic facts and stimulates others to think and feel. His advice is not to blindly accept any opinion no matter who it is.
Valluvar is an alternative thinker
Valluvar was the one who raised the war cry against the incompatible superstitions found in people's lives.
In the name of social stabilisation, Varnasiram, the greatest fraud in human history against mankind, was imposed here by Aryan influence. According to this, the right to life was divided in four different ways and a caste justice was imposed by saying that the high and the low are not changed by birth. Education, scholarly thinking and free living were said to be crimes for most in the name of caste. deny it
Blessed are all living beings who give birth
Career Diversity (Pride 972)
(Meaning: All life is not distinguished by birth. However, pride is not the same because of the shortness of self-made work. Therefore, if this pride is not known by the clan, Tenpadhu also gave the reason for it.)
Valluvar shouted. 'Pirapbokum Ellavuirkum' is the first Tamil literary line to be a direct counter to the so-called varnasirama dharma. Birthright is not only about how pride and inferiority come to a person
Aptitude for pride and contempt
Black is the command stone (Discernment 505).
(Meaning: People's actions are the touchstones between pride (due to crimes) and pride (due to crimes).)
He also gave the definition of
It is a mistake that education, manhood, penance, and asceticism are suitable for all mantras; He said that those who are high in morals are those who are born in a good family; He said that education is common to all; He condemned sacrificial prayer; "Who are the Anthanars" and he identified the fake Anthanars and directed them to ignore them. All these were heroic slogans that created awareness at a time when the Vedic religion was strong even though it divided the people.
The saying, 'There is nothing worse than food, but it is sweet when it cannot be given' is very harsh indeed. Saying that it is the duty of the householder to give to those who are compassionate and charitable, and when they cannot do so, the Kural insists that death is better. The principle was spread that by giving, one can attain home by receiving; Hunting, learning, teaching, reading, puratal were said to be the duties of the antana; But Valluvar
Nallaru, however, is a thief; the upper world
Yet it is good (Egai 222).
What a revolutionary policy!
Influence of Sangha Texts
It can be gleaned from the Sangha texts that some basic progressive ideas of life had taken root and strengthened among the Tamils. Taking the essence of these ideas, Kural was created in a new and more refined way. There are several proofs of how deeply the influence of the Sangha scriptures was rooted in the Kurals. The teacher followed by Valluvar was Tolkappiyar. Kurala was made with archaic grammatical silence. Philosophical theory that influenced Valluvar's famous sangha song by Kanyan Boongunran:
Versatile. Pulavar Gomakan, who gave valuable views on various fields; He looks like a saint in Aratuppal and pours blessings; Became a political scholar at the time; In Kamathuppal he turns into a dramatic poet with imaginative graces and makes us soak in the pleasure.
The book written by Venbag Kural, which he fully realizes himself, has a literary flavor that is full of water and honey; The wealth of his song is the same as the mouth of the text; All things are in Kuratpa; By this there is nothing that is not; It is the Kural that pierces the atom and narrows the poor sea; This book is sweet to the mind, sweet to the ears and sweet to the mouth. In this way the fruit gardeners praised his work and celebrated it.
If Tolkappiyar prevented the destruction of Tamil due to the invasion of other languages, Thiruvalluvar stopped the destruction of Tamil culture due to the influence of outsiders and built a rampart.
There will be witnesses
Jains wrote in their texts denigrating Vedic religious rituals. Similarly, Vedic texts were also written by Jain. But Valluvar, the witness, would not blame the Aryan cases which the Tamils did not like; No fame; The man who mentioned the story of Arya in the mind of the people in Kural did not hesitate to shout that 'the life of a thousand hunters is good', meaning to get rid of Velvi.
Valluvar did not formulate morality into rules. God's command did not say Kurala. Kural's virtuous messages are emphasized in a very gentle tone.
Just as he did not insist on particular religion, ritual, etc., he did not forcefully impose the principles he admired. He mentions only the basic facts and stimulates others to think and feel. His advice is not to blindly accept any opinion no matter who it is.
Valluvar is an alternative thinker
Valluvar was the one who raised the war cry against the incompatible superstitions found in people's lives.
In the name of social stabilisation, Varnasiram, the greatest fraud in human history against mankind, was imposed here by Aryan influence. According to this, the right to life was divided in four different ways and a caste justice was imposed by saying that the high and the low are not changed by birth. Education, scholarly thinking and free living were said to be crimes for most in the name of caste. deny it
Blessed are all living beings who give birth
Career Diversity (Pride 972)
(Meaning: All life is not distinguished by birth. However, pride is not the same because of the shortness of self-made work. Therefore, if this pride is not known by the clan, Tenpadhu also gave the reason for it.)
Valluvar shouted. 'Pirapbokum Ellavuirkum' is the first Tamil literary line to be a direct counter to the so-called varnasirama dharma. Birthright is not only about how pride and inferiority come to a person
Aptitude for pride and contempt
Black is the command stone (Discernment 505).
(Meaning: People's actions are the touchstones between pride (due to crimes) and pride (due to crimes).)
He also gave the definition of
It is a mistake that education, manhood, penance, and asceticism are suitable for all mantras; He said that those who are high in morals are those who are born in a good family; He said that education is common to all; He condemned sacrificial prayer; "Who are the Anthanars" and he identified the fake Anthanars and directed them to ignore them. All these were heroic slogans that created awareness at a time when the Vedic religion was strong even though it divided the people.
The saying, 'There is nothing worse than food, but it is sweet when it cannot be given' is very harsh indeed. Saying that it is the duty of the householder to give to those who are compassionate and charitable, and when they cannot do so, the Kural insists that death is better. The principle was spread that by giving, one can attain home by receiving; Hunting, learning, teaching, reading, puratal were said to be the duties of the antana; But Valluvar
Nallaru, however, is a thief; the upper world
Yet it is good (Egai 222).
What a revolutionary policy!
It was Valluvar who started the struggle for the upliftment of women. His ideas for women's equality are as precious today as ever. He was the first to call his wife as his life partner. He is also the one who wrote that husband and wife should live as friends. It is this epithet who made women as examples of man's morals -
Pride is like a singular daughter
(Pride 974)
The ring emphasizes the manhood.
(Meaning: Like a chaste woman of character, pride is when one walks in self-preservation.)
Valluvar, the first revolutionary to denounce prostitution, opposed cannibalism; s rebuked the eating; He despised gambling.
Consider Valluvar's fiery lines on behalf of the poor:
Both survive and expand
Bad Worlder (Ravacham 1062)
(Meaning: If he created life by begging, then may the creator of this world wander like a pitiful one!)
Only pure direct benefactors like Valluvar can speak such heart-wrenching words for the suffering souls.
Poet Valluvar
Valluvar Thetam has great poetic talent and command of language. He is known as a great poet because of his compact form, sparing of words, metaphorical personality, his ability to extract the words perfectly in small paragraphs, and the truths that stand the test of time in literature. Valluvar is successful in creating poems with excellent choice of words, refined sequences, beautiful and beautiful sentence combinations. We can directly feel Valluvar's emotions in some of the Kuratbhas with comments that have been expressed as if he felt what he felt without mixing imagination. Valluvar's soul was so engaged in these that he was able to express them with emotion.
Seyul differs from the Sangha texts in the Yatta method. Innovativeness can be seen in language characteristics and innovative features in linguistics. There are no archaic words, grammatical endings or conventions in Thirukkural; On the contrary, Thirunakukarasu says that many of the characteristics of the colloquial language used by people in their daily life are present in Thirukkural. And this scholar examines the new characteristics appearing in the Kural and says: 'These characteristics are not found in the Sangha scriptures Aka and Purya. It is not included in short and short stories. They have entered here and there in the study and the paribat. Both of these are composed of musical compositions. These songs are called Sentura religious songs. Since these follow not only the musical style but also the musical style, the poets who composed these songs may have also followed the colloquial style so that everyone can easily understand them. In a similar way, Thiruvalluvar, who came forward to introduce virtue to the world, not only followed the Seyul language but also adopted the dialect of the people of the day and composed his 'Muppalai' with the idea that everyone should read and benefit from his book, it is also appropriate to assume.
Telling the grammar of an object, explaining its necessity and instructing the benefits derived from it, dictating the methods for us to carry it out, and speaking towards approval through the objects seen in front of our eyes are Valluvar techniques. Pride in what people should avoid. He will say with a negative face that it is false. He will make a point clear by agreement and by implication. He will make a parable of one righteousness to another, and exhort both.
There are many places where morality is presented in a humorous and fair manner.
Ombi would have seen it from the beginning
From Goodness to Heaven (Hospitality 86)
He would say that if one lives a hospitable life, a feast awaits him in heaven.
Thank you Varin Gayavar Thiruvudayar
Heartbroken (Kayamai 1072)
When we say that Gayavar is more blessed than the good, we are confused why this is. Valluvar's point becomes apparent only when he concludes that he is the one who does not worry about anything in his heart.
He is also the brother of God
Cultivating Lawn (Kayamai 1073)
When one says that Gayavar is like Deva, one does not understand whether one is insulting Deva or praising Gayavar. His poetic ability is evident only after he explains that 'he also does what he likes and behaves in the way that he likes'. Innumerable such metaphors are scattered throughout the book.
Kamathup Pal is a romantic drama composed with imagination and literature. The last three powers of Kamathuppal, namely Pulavi, Pulavi Nunakum, and Udalukum, are delicious expressions that are a record of the inner life of a man and a woman. After reading this delightful piece of literature, 'Why didn't Valluvar create complete dramatic literature? Thoughts naturally arise that we are blessed to read them or not.
microscope
Mindfulness is the first virtue of all
Akula Neera Bira (Charity 34)
(Meaning: One should be free from guilt in his mind; virtue is like that; others are of a flamboyant nature.) Thus Valluvar alone has the honor of laying down a simple and profound grammar for virtue. This is a concept that the whole world can accept.
The best of Kural's theme songs:
He who lives in vain will be in the sky
Placed in the Deity (Illivka 50)
(Meaning: He who leads his life in the way that should be lived in the world, is proud to be compared with the gods in the sky.)
Kurale said.
"All the virtues that other religious people give to asceticism are seen in the technique that Valluvar gives to the household. Calling the one who lives for life as a "god" is the crux of his opinion. All others have made people kneel before the monk. This is the exact opposite of that." Tamilannal has given a brief commentary on this.
What is 'Live to Live'? Sir V Ka's lecture explains it: "Each and every one imagines, hears, hears, smells, engages in life, calms down, becomes free, begets children, increases love, feasts, becomes modest, instills discipline, reciprocates, reconciles, flies." , to grow in grace, to perform penance, to improve one's speech, to cultivate ava, to maintain asceticism, to improve one's sense of truth, one must live a life. This way of living is to conduct one's life according to the rules.
This is the virtue that man has given to forgiveness. That man was given by Thirukkural.
