Thirukkural Pdf
The Tirukkural or Thirukkural (: திருக்குறள், literally Sacred Verses), or shortly the Kural, is a classic text consisting of 1330 couplets or, dealing with the everyday virtues of an individual. Considered one of the greatest works ever written on ethics and morality, chiefly, it is known for its universality and non-denominational nature.
It was authored by, also known in full as Thiruvalluvar. The text has been dated variously from 300 BCE to 7th century CE. The traditional accounts describe it as the last work of the third, but linguistic analysis suggests a later date of 450-500 CE. Traditionally praised as 'the Universal Veda,' the Kural emphasizes on the vital principles of, /, casteless human brotherhood, absence of desires, path of righteousness and truth, and so forth, besides covering a wide range of subjects such as moral codes of rulers, friendship, agriculture, knowledge and wisdom, sobriety, love, and domestic life. Considered as chef d'oeuvre of both Indian and world literature, the Tirukkural is one of the most important works in the. This is reflected in some of the other names by which the text is given by, such as Tamiḻ maṟai (Tamil veda), Poyyāmoḻi (words that never fail), and nūl (divine text). Translated into at least 40 languages as of 2014, the Kural is one of the in the world.
TIRUKKURAL English Translation and Commentary by Rev Dr G U Pope, Rev W H Drew. Pdf file preparation: Dr. Kalyanasundaram, Lausanne, Switzerland.
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Because the life, culture and ethics of the are considered to be solely defined in terms of the values set by the Kural, the government and the people of alike uphold the text with utmost reverence. Along with the, the Kural is a prime candidate nominated to be the national book of India, for which a declaration was passed at the Tamil Nadu Assembly in 2006. Main article: The term Tirukkural is a compound word made of two individual terms, tiru and kural. Tiru is a honorific Tamil term that corresponds to the universally Indian, Sanskrit term sri meaning 'holy, sacred, excellent, honorable, and beautiful'. The term tiru has as many as 19 different meanings. Kural means something that is 'short, concise, and abridged'. Etymologically, kural is the shortened form of kural paattu, which is derived from kuruvenpaattu, one of the two Tamil poetic forms explained by, the other one being neduvenpaattu.
According to Winslow, kural is used as a literary term to indicate 'a metrical line of two feet, or a distich or couplet of short lines, the first of four and the second of three feet'. Thus, Tirukkural literally comes to mean 'sacred couplets.'
The Kural is unique among ancient works that it did not have a name nor did it have any mention of the author's name in it at the time of its release at the ruler's court at the city of, the seat of the. Legend has it that the author used the word Muppāl, meaning 'three divisions', to present it to the King since the work was written about the first three of the four ancient Indian aims in life, known as, viz., virtue, wealth and love. Remaining nameless for several years after its writing, the work came to be referred to by various names in the centuries that followed.
Nine traditional names had already been in use to refer to the book during the time of writing of the, an eulogy written on the Kural by various poets between the 1st and 11th centuries CE. It is estimated that the Kural has historically been known by as many as 44 names given at various periods over the millennia. The statue of Valluvar, the author of the Kural text, at Organization of the work The Kural is structured into 133 chapters, each containing 10 couplets (or kurals), for a total of 1,330 couplets. The 133 chapters are grouped into three parts, or 'books':. Book I: , dealing with virtues independent of the surroundings (Chapters 1-38). Book II: Book of Polity , dealing with virtues with respect to the surroundings (Chapters 39-108).
Book III: Book of Love , dealing with virtues involved in conjugal human love (Chapters 109-133) Each kural or couplet contains exactly seven words, known as cirs, with four cirs on the first line and three on the second. A cir is a single or a combination of more than one Tamil word. For example, the term Thirukkural is a cir formed by combining the two words thiru and kuṛaḷ. The book on Aṟam (virtue) contains 380 verses, that of Poruḷ (wealth) has 700 and that of Inbam (love) has 250. The overall organisation of the Kural text is based on seven ideals prescribed for a commoner besides observations of love.
This includes 40 couplets on God, rain, ascetics, and virtue; 200 on domestic virtue; 140 on higher yet most fundamental virtue based on grace, benevolence and compassion; 250 on royalty; 100 on ministers of state; 220 on essential requirements of administration; 130 on morality, both positive and negative; and 250 on human love and passion. The couplets are generally numbered in a linear fashion across the three books, covering all the 1,330 couplets. They can also be denoted by their chapter number and couplet number within the chapter. Thus, the third couplet in Chapter 104 (Agriculture), for instance, can be numbered either as 1033 or, less commonly, as 104:3. 'The book without a name by an author without a name.' —, 1848 Very little is known about Valluvar, the author of the Kural.
In his work The Smile of Murugan, Scholar cites a tradition suggesting he was an outcaste by birth, the issue of a union between a Brahmin man and a Pariah woman. Some think that he was a weaver by caste. He is believed to have been born in the temple town of, a locality within the present-day, and is said to be a simple weaver by profession who wrote the kurals with divine inspiration.
He was married to Vasuki. The first instance of the author's name mentioned as 'Valluvar' is found to be several centuries later in a song of praise called the. Just as the book remained unnamed at the time of its presentation at the court of the ruler, the author too did not name himself in the writing of the book.
Over the centuries that followed, people started calling the work 'Tirukkural' and its author as 'Thiruvalluvar'. Monsieur Ariel, who translated the Kural text into French, thus praised it as 'the book without a name by an author without a name.' There are also claims and counter-claims as to the authorship of the book and to the exact number of couplets written by Valluvar. Valluvar is thought to have belonged to either. This can be observed in his treatment of the concept of or, which is the principal concept of both the religions. Valluvar's treatment of the chapters on and reflects the Jain precepts, where these are stringently enforced. The three parts that the Kural is divided into, namely, aram (virtue), porul (wealth) and inbam (love), aiming at attaining veedu (ultimate salvation), follow, respectively, the four foundations of Hinduism, namely, and.
His mentioning of God in couplets 610 and 1103 and in couplets 167, 408, 519, 565, 568, 616, and 617 suggests the beliefs of Valluvar. Other eastern beliefs of Valluvar found in the book include previous birth and rebirth, seven births, and some ancient Indian astrological concepts, among others.
Despite using these contemporary religious concepts of his time, Valluvar has limited the usage of these terms to a metaphorical sense to explicate the fundamental virtues and ethics, without enforcing any of these religious beliefs in practice. This, chiefly, has made the treatise earn the title Ulaga Podhu Marai (the universal scripture).
There is also the recent claim by Kanyakumari Historical and Cultural Research Centre (KHCRC) that Valluvar was a king who ruled Valluvanadu in the hilly tracts of the of. The only other book that is attributted to Valluvar other than the Kural text is Gnanavetti, a text that deals with spiritual aspects, due to which the author is also known as 'Gnanavettiyan'. Structural plan of the work Having written by a single author, the Kural literature reveals a single structural plan. The Kural is not an anthology for there is not any later additions to the text. According to, the content of the Kural text is 'undoubtedly patterned.' The entire work has been structured very carefully without an allowance for any structural gaps in the text such that every couplet remains indispensable for the structured whole. Thus, one can find two distinct meanings for every couplet in the Kural literature, namely, a structural one and a proverbial one.
In their isolated form, that is, when removed from the content-structure, the couplets lose their structural meaning, the most important of the two, with the isolated distiches still remaining charming and interesting in themselves. This simply makes the isolated couplet a wise saying or a moral maxim, 'a 'literary proverb' in perfect form, possessing, in varying degree, the prosodic and rhetoric qualities of gnomic poetry.'
On the other hand, within the content-structure, the couplets acquire their structural meaning in relation to other couplets, forming higher patterns, and finally, in relation to the entire work, they acquire perfection in the totality of their structure. Tone of the work Written in poetic form, the Kural text is unique among the ancient literature in terms of both its poetic and its intellectual accomplishments. In poetic terms, it fuses verse and aphoristic form in diction in a 'pithy, vigorous, forceful and terse' manner. In intellectual terms, it is written on the basis of, expounding a universal, moral and practical attitude towards life.
Unlike religious scriptures, the Kural refrains from talking of hopes and promises of the other-worldly life. Rather it speaks of the ways of cultivating one's mind to achieve the other-worldly bliss in the present life itself. By occasionally referring to bliss beyond the worldly life, Valluvar equates what can be achieved in humanly life with what may be attained thereafter.
Only in a couple of introductory chapters (Chapters 1 and 3) does Valluvar sound religious. Even here, he maintains a tone that could be acceptable to people of all faiths. It is believed that Valluvar composed every chapter in response to a request to produce ten best couplets on a particular subject. Nevertheless, he seldom shows any concern as to what and he used earlier while writing on other subjects, purposely allowing for some repetition and mild contradictions in ideas one can find in the Kural text. Despite knowing its seemingly contradictory nature from a purist point of view, Valluvar employs this method to emphasise the importance of the given code of ethic. Following are some of the instances where Valluvar employs contradictions to expound the virtues.
While in Chapter 93 Valluvar writes on the evils of intoxication, in Chapter 109 he uses the same to show the sweetness of love by saying love is sweeter than wine. To the question 'What is wealth of all wealth?'
Valluvar points out to two different things, namely, grace (Kural 241) and hearing (Kural 411). In regard to the virtues one should follow dearly even at the expense of other virtues, Valluvar points to veracity (Kural 297), not coveting another's wife (Kural 150), and not being called a slanderer (Kural 181). In essence, however, in Chapter 33 he crowns non-killing as the foremost of all virtues, pushing even the virtue of veracity to the second place (Kural 323).
Whereas he says that one can eject what is natural or inborn in him (Kural 376), he indicates that one can overcome the inherent natural flaws by getting rid of laziness (Kural 609). While in Chapter 7 he asserts that the greatest gain men can obtain is by their learned children (Kural 61), in Chapter 13 he says that it is that which is obtained by self-control (Kural 122). Nevertheless, the basic ideas of Valluvar is found in the introductory section of the Kural, which includes the first four chapters of the text.
Valluvar begins this portion with the invocation of God and continues to praise the rain, the vitalizer of all life forms on earth, and ascetics, the wisdom-imparting guide to all beings, before concluding the introduction by emphasizing the value of aṟam or virtue. Valluvar extols rain next only to God for it provides food and serves as the basis of a stable economic life by aiding in agriculture, which Valluvar asserts as the most important economic activity later in Book II of the Kural. The entire writing of all the three books of the Kural text bases aṟam or as its cornerstone, which resulted in the Kural being referred to simply as Aṟam. The greatest of virtues according to Valluvar is, followed by, which he plainly indicates in couplet 323, and the two greatest sins that Valluvar feels very strongly are ingratitude and.
As observed by in the introduction to his work, while 'all other sins may be redeemed, but never ingratitude,' Valluvar couldn't understand 'how anyone could wish to fatten himself by feeding on the fat of others.' Universality. Palm leaf manuscript of the Tirukkural The Kural is praised for its universality across the globe.
The ancient Tamil poet observed, 'Valluvar pierced an atom and injected seven seas into it and compressed it into what we have today as Kural.' The philosopher called it chef d'oeuvre of both Indian and world literature 'due not only to the great artistic merits of the work but also to the lofty humane ideas permeating it which are equally precious to the people all over the world, of all periods and countries.' Called its author 'a bard of universal man.' According to, 'there hardly exists in the literature of the world a collection of maxims in which we find so much of lofty wisdom.' Was inspired by the concept of found in the Kural when he read a version of the book, who in turn instilled the concept in through his when young Gandhi sought his guidance. Mahatma Gandhi, who took to studying the Kural in prison, called it 'a textbook of indispensable authority on moral life' and went on to say, 'The maxims of Valluvar have touched my soul. There is none who has given such a treasure of wisdom like him.'
Said, 'Humility, charity and forgiveness of injuries, being Christian qualities, are not described by Aristotle. Now these three are everywhere forcibly inculcated by the Tamil Moralist.'
Said that the Kural contains all things and there is nothing which it does not contain. Said, 'No Tamil work can ever approach the purity of the Kural. It is a standing repute to modern Tamil.' According to, 'Thirukkural is a treatise par excellence on the art of living.' Stated, 'Thirukkural is gnomic poetry, the greatest in planned conception and force of execution ever written in this kind.' , who translated and published the third part of the Kural to French in 1848, called it 'a masterpiece of Tamil literature, one of the highest and purest expressions of human thought.'
According to Rev., 'Thirukkural is a synthesis of the best moral teachings of the world.' Commented, 'It is the gospel of love and a code of soul-luminous life. The whole of human aspiration is epitomized in this immortal book, a book for all ages.' , former, said, 'Thirukkural is a treasure house of worldly knowledge, ethical guidance and spiritual wisdom.'
Along with, another work on ethics and morality from the Sangam period, the Kural is praised for its veracity. An age-old Tamil maxim has it that ' and maintain oral health; Four and Two maintain moral health,' where 'Four' and 'Two' refer to the and of Nalatiyar and the Kural, respectively. While it has been widely acknowledged that Valluvar was of origin and the Kural to its most part was inspired from, and other, owing to its universality and non-denominational nature, almost every religious group in and across the world, including, has claimed the work for itself.
For example, speaks of the book as an 'echo of the 'Sermon on the Mount.' ' In the Introduction to his English translation of the Kural, Pope even claims, 'I cannot feel any hesitation in saying that the Christian Scriptures were among the sources from which the poet derived his inspiration.' However, the chapters on the ethics of (Chapter 26) and (Chapter 33), which the Kural emphasizes unambiguously unlike the or other religious texts, suggest that the ethics of the Kural is rather a reflection of the and than of. Comparison with other ancient literature Unlike the mystic philosopher of or the law-giving prophets of the, Valluvar remained a philosopher concerning with the day-to-day conduct of a common individual. Scholars compares the codes of virtue, nobility, propriety, just governance, conduct, social obligations, self-control, education and knowledge with other ancient thoughts such as the Confucian sayings in, in the Bible, sayings of the in, ethical works of Persian origin such as and. Similarities with ancient Indian literature Several ancient Indian literature such as, 's, 's bear likeness with the second book ( Porul), the book on wealth, of the Kural text, while 's shares similarities with Inbam, the third book of the Kural text (the book on love).
However, the attitude and approach of Valluvar in expounding the virtues remain entirely different from any of these contemporary works. While the Artha Shastra is based on subtle statecraft, the Porul of the Kural text bases morality and benevolence as its cornerstones. The social hierarchies and discrimination found in Manusmriti are contrasted with Valluvar's concept of universal brotherhood and oneness of humanity. Unlike Kamasutra, which is all about eros and techniques of sexual fulfillment, the Kural text of Inbam remains a poetic appreciation of flowering human love as explicated by the Sangam period's concept of intimacy, known as aham in the Tamil literary tradition.
Similarities with Confucian thoughts The Kural text and the recorded in the classic (called Lun Yu, meaning 'Sacred Sayings') resemble each other in many ways. Both Valluvar and focused on the behaviors and moral conducts of a common person. Similar to Valluvar, Confucius advocated legal justice embracing human principles, courtesy, and, besides the virtues of, and as foundations of life. Incidentally, Valluvar differed from Confucius in two respects. Firstly, unlike Confucius, Valluvar was also a poet.
Secondly, Confucius did not deal with the subject of, for which Valluvar devoted an entire division in his work. Publication of the work. First known edition of the Kural, published in Tamil, in 1812. Save for the highly educated circle of scholars and elites, the Kural remained largely unknown to the outside world for close to one-and-a-half millennia. It had been passed on as word of mouth by parents to their children and by preceptors to their students for generations within the Tamil-speaking regions of. It was not until 1595 when the first translation of the work appeared in that the work became known to the wider circle outside the Tamil-speaking communities. It was only in 1812 that the work first came to print, when the Kural text was published in Tamil, chiefly by the efforts of the then Collector of Madras, who established the 'Chennai Kalvi Sangam'.
It was only in 1835 that Indians were permitted to establish printing press. Thus the Kural became the first book to be published in Tamil. Commentaries and translations. Main articles:, and Commentary refers to prosaic interpretations written by various persons for the original verse form of the Kural couplets. These commentaries are chiefly written in Tamil by pioneer writers over the millennia. Translation, on the other hand, refers to any interpretation, either in prose or in verse, verbatim or otherwise, of the Kural couplets in other languages. Thus, any commentary written in a language other than Tamil is considered a prose translation of the Tamil original in that particular language.
Commentaries The Kural is arguably the most reviewed of all works in, and almost every major writer has written commentaries (explanation in prose) on it. There have been several commentaries written on the Kural over the centuries. There were at least ten medieval commentaries written by pioneer poets of which only six are available today. The include (10th century CE), Kaliperumal or (11th century CE), (12th century CE), and (late 13th century CE). Of these, only the works of Manakkudavar, Paridhi, Kaalingar, Pari Perumal, and Parimelazhagar are available today.
The works of Dharumar, Dhaamatthar, and Nacchar are only partially available. The commentaries by Thirumalaiyar and Mallar are lost. The pioneer among these commentators are Manakkudavar and Parimelazhagar. Several commentaries started appearing in the nineteenth and the twentieth centuries. In 1935, had written commentary on the first part of the Kural (virtue) and was published in a different title, although it was only in 2008 that the complete work of his commentary on the Kural was published. Some of the commentaries of the twentieth century include those by, and.
Translations. Inscriptions of the Kural couplets at The first translation known of the Kural text is a Malayalam translation that appeared in about 1595. However, the manuscript remained unpublished and was first reported by the Annual Report of the Cochin Archeological Department for the year 1933–34. The who came to during the, inspired by the similarities of the found in the Kural, started translating the text into various. The translation of the Kural, the first of the translations into European languages, was made by in 1730. However, he translated only the first two parts, viz., virtue and wealth, leaving out the section on love assuming that it would be inappropriate for a Christian missionary to do so. The first French translation was brought about by an unknown author by about 1767 that went unnoticed.
The first available French version was by Monsieur Ariel in 1848. Again, he did not translate the whole work but only parts of it. The first translation was made by, who published it in 1856 both at and. Graul's translation was unfortunately incomplete due to his premature death. The first, and incomplete, translations were made by N. Kindersley in 1794 and then by in 1812.
While Kindersley translated a selection of the Kural text, Ellis translated 120 couplets in all—69 of them in verse and 51 in prose. Translated the first two parts in prose in 1840 and 1852, respectively. It contained the original Tamil text of the Kural, Parimelazhagar's commentary, Ramanuja Kavirayar's amplification of the commentary and Drew's English prose translation. However, Drew was able to translate only 630 couplets, and the remaining were made by, a native missionary. Like Beschi, Drew did not translate the part on love.
The first complete English translation of the Kural was the one by in 1886, which brought the Kural to the western world. By the end of the twentieth century, there were about twenty-four translations of the Kural in English alone, by both native and non-native scholars, including those by, and. At present, the Kural has been translated into 37 languages. It is the most translated Tamil literature and also the most translated non-religious text of India. It is also said that the work has also been translated into 'Vaagriboli', the language of the Narikuravas, a tribal community in Tamil Nadu. Translational difficulties With a highly compressed prosodic form, the Kural text employs the intricately complex Kural venba metre, known for its eminent suitability to gnomic poetry. This form, which Zvelebil calls 'a marvel of brevity and condensation,' is closely connected with the structural properties of the Tamil language and has historically presented extreme difficulties to its translators.
Talking about translating the Kural into other languages, observes, 'it is impossible in any translation to do justice to the beauty and force of the original.' Zvelebil claims that it is impossible to truly appreciate the maxims found in the Kural couplets through a translation but rather that the Kural has to be read and understood in its original Tamil form. Besides these inherent difficulties in translating the Kural, some scholars have attempted to either read their own ideas into the Kural couplets or deliberately misinterpret the message to make it conform to their preconceived notions. The Latin translation by, for instance, contains several such mistranslations noticed by modern scholars. According to V.
Ramasamy, 'Beschi is purposely distorting the message of the original when he renders பிறவாழி as ‘the sea of miserable life’ and the phrase பிறவிப்பெருங்கடல் as ‘sea of this birth’ which has been translated by others as ‘the sea of many births’. Beschi means thus ‘those who swim the vast sea of miseries’. The concept of rebirth or many births for the same soul is contrary to Christian principle and belief'. Memorials.
Statue of Valluvar at Kanyakumari. Valluvar has been highly venerated as a poet-saint over the centuries. In the early 16th century, a was constructed in, in honor of Valluvar. It was extensively renovated in the 1970s.
There are also temples for Valluvar at, and. In 1976, a monument to honor the Kural literature and its author, was constructed in. The chief element of the monument includes a 39-m-high chariot, a replica of the chariot in the temple town of, and it contains a life-size statue of Valluvar.
All the 1330 verses of the Kural text are inscribed on bas-relief in the corridors in the main hall. Statues of Valluvar have been erected across the globe, including the ones at, Chennai, and. The tallest of these is the 133-feet (40.6 m) stone erected in 2000 atop a small island in the town of Kanyakumari on the southernmost tip of the, at the confluence of the, the, and the. This statue is currently India's second tallest. See also.
A stone inscription found on the walls of a well at the Periya palayathamman temple at indicates Ellis' regard for Thiruvalluvar. It is one of the 27 wells dug on the orders of Ellis in 1818, when Madras suffered a severe drinking water shortage. In the long inscription Ellis praises Thiruvalluvar and uses a couplet from Thirukkural to explain his actions during the drought. When he was in charge of the Madras treasury and mint, he also issued a gold coin bearing Thiruvalluvar's image. The Tamil inscription on his grave makes note of his commentary of Thirukkural. Varalaaru.com (in Tamil).
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Thirukkural Pdf
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