Thirukkural explanation in tamil pdf

Continue the ancient Tamil composition on personal ethics and morality Kural redirects here. For other purposes, see Kural (disambigation). Tirukkuralற A typical published original Tamil version of the workAuthorValuwarOriginal titleMuppelWork titledCanaltreindiaIndiaLguegeold TamilSeriesPatiṉeṇkīḻkaṇakkuSubjectEthics and space order, society, politics, economy and state craft, love and pleasure1'2'GenrePoetrySet inc. 500 CE (or earlier) Publication Date1812 (first known print edition, older palm-list manuscripts exist) 3'Published in English1840 Topics in the literature sangam Sangam literature Agattiyam Tolk'ppiyam eighteen great texts eight anthologies Aiṅkurunūṟu Akanāṉūṟu Puṟanāṉūṟu Kalittokai Kuṟuntokai Natṟiṇai Parip'al Patiṟṟuppattu Ten Idylls Tirumurukāṟṟuppaṭai Kuṟiñcippāṭṭu Patiṟṟuppattu Malaipa'uka'uka'm Maturaikk'ci Mullai Paṭṭiṉappālai Perumpāṇāṟṟuppaṭai Poruṇarāṟṟuppaṭai Ciṟupāṇāṟṟuppaṭai pp'ru theme Sangam Sangam landscape Tamil history from Sangam Literature Ancient Tamil Music Eighteen Small Texts Nayachiar Nāṉmaṇikkaṭikai Iṉṉā Nāṟpatu Iṉiyavai Nāṟpatu Kar Nāṟpatu Kaḷavaḻi Nāṟpatu Aintishai Aimpattu Tiṉaimoḻi Aympatu Aintinai Eḻupatu Tina Iimalai Nūṟṟaimpatu Tirukkuṟaḷ Tirikakukam Ozarakkawai Paḻamoḻi Nāṉūṟu Ciṟupañcamūlam Mutumoḻikkānci Elati Kainnilai editing by Tamil Wikisource Related to this article: Tirukkural Tirukkutal (ற, literally Sacred Poems), or soon Kural , is a classic text of tamil language consisting of 1,330 short pairs in seven words each, or Kurala. The text is divided into three books, each containing aphoristic teachings about virtue (aram, dharma), wealth (steering, artha) and love (inam, kama). Considered one of the greatest works of ethics and morality, it is known for its versatility and secular nature. Its authorship is traditionally attributed to Valluvar, also known in full as Tiruvalluvar. The text dates from various dates from 300 BC to the 5th century AD Traditional reports describe it as the last work of the third Sangam, but linguistic analysis assumes a later date from 450 to 500 AD, and that it was compiled after the Sangam period. Kural is traditionally praised by epithets and alternative names such as Tamil Veda and Divine Book. It emphasizes nonviolence and moral vegetarianism as virtues for man. In addition, it emphasizes truthfulness, restraint, gratitude, hospitality, kindness, kindness of the wife, duty, gift and so on, in addition to covering a wide range of social and political topics such as the king, ministers, taxes, justice, forts, war, majesty of the army honor of the soldier, the death sentence of the wicked, agriculture, education, abstinence from alcohol and intoxicating. It also includes chapters on friendship, love, sexual union, and home life. Kural has been widely revered by scholars and influential leaders in the ethical, social, political, economic, religious, philosophical and spiritual spheres throughout its history. These include Ilango Adigahl, Kambar, Leo Tolstoy, Mahatma Gandhi, Albert Schweitzer, Konstantin Joseph Bezki, Karl Graul, George Uglou Pope, Alexander Piatigorsky and Yu Hsi. The text has been translated into at least 40 Indian and non-Indian languages. Kural is considered a masterpiece and one of the most important texts of Tamil literature. The Tamil people and the Government of Tamil Nadu have long celebrated and respectfully supported the text. Etymology and Nomenclature Main Article: Glossary of Names for Tirukkural Term Tirukkural is a compound word made from two separate terms, Dash and Smoking. Tiru is an honorary Tamil term that corresponds universally to the Indian, Sanskrit term sri means holy, sacred, excellent, honorable and beautiful. The term dash has up to 19 different meanings. Kural means something short, short and abbreviated. Etymologically, the cural is a shortened form of kural-paattu, which comes from kuruvenpaattu, one of the two Tamil poetic forms explained by Tolkuppiam, the other - neduvenpaattu. According to Myron Winslow, the kural is used as a literary term to refer to a 2 foot metric line, or a dissich or a pair of short lines, the first of 4 and the second of 3 feet. Thus, Tirukkutal literally means sacred desks. The work is highly regarded in Tamil culture, as reflected by its nine different traditional names: Thirukkuṛaḷ (sacred cural), Uttaravedam (ultimate Veda), Tiruvalluvar (the author of the same name), Poyamoli (false word), Vayurai Walttu (truthful praise), Tiivanuul (divine book), Potumarai (general Veda), Mappal (three times), Date Home article: Dating Tirukkural Kural was dated differently from 300 BC to the 5th century AD According to traditional records, it was the last work of the third Sangam, and he was subjected to a divine trial (which he passed). Scholars who believe in this tradition, such as Somasundara Bharathiar and M. Rajamanikam, date back to 300 BC. Historian K.K. Pillay appropriated it early 1st century AD According to Kamil Svelebil, a Czech scholar of Tamil literature, these early dates, such as 300 BC to 1 BC, are unacceptable and are not supported by evidence in the text. Cural's diction and grammar, and Valluvar's debt to some earlier Sanskrit sources, suggest that he after the early Tamil bard poets, but before the Tamil poets era of Bhakti. In 1959, S. Vayapuri Pillay appointed a job around or after the 6th century AD His sentence is based on evidence that the curd text contains most of the Sanskrit credit words, shows awareness and indebtedness to some Sanskrit texts, best dated the first half of the 1st millennium AD, and grammatical innovations in the language of curian literature. In the text, Kurala Pillay published a list of 137 Sanskrit credit words. Later, scientists Thomas Barrow and Murray Barnson Emeno show that 35 of them are Dravidian, not Sanskrit credit words. Svelebil argues that few of them have an unspecified etymology and that future research may prove that it is a dravidian. The 102 remaining Sanskrit words are not insignificant, and some of the teachings in the Kural text, according to zvelebil, are undoubtedly based on other Sanskrit works, such as Artashastra and Manusmriti (also called Manawadharmasastra). In his treatise on Tamil literary history, published in 1974, he argues that Kural's text does not refer to the Sangam period and dates it somewhere between 450 and 500 AD. He notes that the text contains several grammatical innovations that are not available in Sangam's old literature. The text also has more Sanskrit words of credit than these old texts. In addition to being part of the ancient Tamil literary tradition, the author was also part of one great Indian ethical, didactic tradition as some of the verses in the Kural text are undoubtedly translations of verses of earlier Indian texts. In the 19th century and early 20th century, European writers and missionaries dated the text and its author differently between 400 and 1000 AD. According to Blackburn, the current scientific consensus dates the text and author around 500 AD in 1921, in the face of an ongoing debate about the exact date, the Tamil Nadu government officially declared the 31st year of Valluvar at a conference chaired by Maraimalay Adigal. On January 18, 1935, the Valluvar Year was added to the calendar. The author of the main article: Thiruvalluvar The book without a name by the author without a name. -E. S. Ariel, 184832 Text of Kural was authored by Thiruvalluvar (illuminated. Saint Valluvar). There is little genuine information about Valluvar's life. In fact, neither his real name nor the original name of his work can be defined with certainty. Kural himself does not call the text the author. Tiruvalluvar was the first in the later text of the Era Tiruvalluva Maalai, shaivite Hindu text is also an unclear date. However, Tiruvalluva Maalai makes no mention of The Birth of Valluvar, family, caste or origin. No other authentic pre- colonial texts have been found in support of any legends of Valluvar's life. Since about the beginning of the 19th century, numerous contradictory legends about Valluvar have been published in various Indian languages and English. The statue of Walluwar, the author of the curative text, on an island in Kanakumari facing the coast of Tamil Nadu, various claims were made regarding the family origin and occupation of Valluvar in colonial-era literature, all of which were made from selective sections of his text or hagiography published since the beginning of the colonial era in Tamil Nadu. One traditional version claims that he was a Weaver of Parayar. Another theory is that he must have been from the agricultural caste of the Vellalars, because he extols agriculture in his work. Another claims that he was an outsal, born a pariah woman and the father of the Brahms. Mu Ragawa Ayengar suggested that the valluva in his name was a variation of the wallabhi, the designation of the royal officer. S. Vayapuri Pillay got his name from the Valluwan (the Parayar caste of the royal drummers) and stated that he was the leader of the proclaiming boys along the lines of the trumpet major of the army. Traditional biographies are not only inconsistent, but also contain incredulous claims about the author of the Cural text. Along with various versions of the circumstances of his birth, many states he went uphill and met the legendary Agastya and other sages. There are also reports alleging that during his return journey, Valluvar was sitting under a tree whose shadow sat over him and did not move all day, he killed the demon, and much more. Scientists consider these and all related aspects of these hagiographic stories to be fiction and ahistorical, which is a common feature of international and Indian folklore. The estimated low births, high births and outsage in traditional accounts are also questionable. The cural text is aphoristic and non-denominational in nature and can be selectively interpreted in many ways. This has led almost all major religious groups in India, including Christianity, to demand work and its author as one of its own. In a manner similar to speculation of the author's biography, there was much speculation about his religion without any historical evidence. The 19th-century Christian missionary George Uglou Pope, for example, argued that Walluwar must have lived in the 9th century AD, to engage with Christian teachers such as Pantan of Alexandria, absorbed the Christian ideas and features of Alexandrian teachers, and then wrote Wonderful Curral with The Echo of the Sermon the theory is ahistorical and discredited. Ethics and ideas in Valluvar's work are not Christian ethics, according to Mr. Svelbil. It is believed that Valluvar belonged to either Jainism or Hinduism. This can be seen in his attitude to the concept of ahims or non-violence, which is the basic concept of both religions. In the 1819 translation, Francis White Ellis mentions that the Tamil community argues about whether Valluvar Jain or Hindu. According to Mr. Svelbil, Valluvar's attitude to chapters about moral vegetarianism and non-murder reflects Jain's commandments. Some epithets for God and ascetic values found in the text are in Jainism, says zvelebil. He believes that Valluvar was probably a learned jain with eclectic tendencies who was familiar with earlier Tamil literature and also had knowledge of Sanskrit texts. However, the early texts of Digambara or Svetlana Jaina do not mention Valluvar or the cural text. Valluvar's first claim as an authority appears in the 16th-century Jain text. According to other scholars, Valluvar's writings suggest that he belonged to Hinduism. Hindu teachers have mapped out his teachings in The Cural Literature with teachings found in Hindu texts. The three parts to which Kural is divided, namely, aṟam (virtue), poruḷ (wealth) and inbams (love) aimed at achieving the lead (ultimate salvation), follow, respectively, the four foundations of Hinduism, namely dharma, artha, cameo and moksha. While the text extols the power of nonviolence, it also devotes many of the 700 couples poruḷ various aspects of government and war in the same way as the Hindu text Arthasastra. The army is obliged to kill in battle, and the king must execute criminals for justice. His mention of God Vishnu in pairs 610 and 1103 and Goddess Lakshmi in pairs 167, 408, 519, 565, 568, 616 and 617 speaks of Walluvar's Vaishnavitian beliefs. According to Purnalingam Pillai, known for his criticism of brahminism, rational analysis of Kural's text suggests that Walluvar was a Hindu, not a Jain. The author is remembered and cherished for his universal secular values, and his treatise is called Ulag Podhu Marai (universal Scripture). The contents of Kural are structured into 133 chapters, each containing 10 pairs (or kurals), with a total of 1,330 pairs. All pairs of pairs are in the kural-venba meter, and all 133 chapters have ethical themes and are grouped into three parts, or Tirukkuṛaḷ Aṟam books: Poruḷ (52.6%) Irram (18.8%) Book I - Aṟam (அற): Book of Virtue (Dharma), dedicated to the moral values of man and the basic values of the philosophy of yoga (chapter 1-38) Book II - Poruḷ (ெபா): The Book of Politics working with socio-economic values, statehood, society and governance (Chapter 39-108) Book III - Irbams (இப): The Book of Love (Kama), dedicated to psychological values and love (chapters 109-133) will give Virtue heaven and wealth; what great source of happiness can a person have? (Kural 31; Drew, 1840). The book about aṟam (virtue) contains 380 verses, that of poruḷ (wealth) has 700 and that the inam or camem (love) has 250. Each chicken or pair contains exactly seven words, known as circuses, with four circuses on the first line and three on the second, following the chicken meter. Cir is one or a combination of several Tamil words. For example, the term Thirukkural is a cir is formed by combining two words dash and kuṛaḷ. Of the 1,330 pairs in the text, 40 pairs refer to god, rain, pestics and virtues; 200 about inner virtue; 140 on a higher but most fundamental virtue based on grace, benevolence, and compassion; 250 for royalties; 100 on government ministers; 220 on basic administration requirements; 130 about morality, both positive and negative; and 250 about human love and passion. The work largely reflects the first three of the four ancient Indian goals in life, known as purushaarthas, viz., virtue (dharma), wealth (art) and love (kama). The fourth goal, namely, salvation (moxha) is implied in the poruḷ aṟam of the last five chapters of Book I. The respective goals of Poruḷ and inbam are desirable, but both must be governed by aṟam, according to Ko within Kovaimami and Nagarajan. According to the Indian philosophical tradition, it is necessary to remain unattached to wealth and possession, which can either be overcome or sought with detachment, and awareness and pleasure must be fulfilled consciously and without harming anyone. Indian tradition also states that there is an internal tension between artha and kama. Thus, wealth and pleasure must be pursued with action with renunciation (Nishkam Karma), that is, it is necessary to act without traction to resolve this tension. The outline of the Kural content of Tirukkural, according to velebil: Book I-Book of Virtue (38 chapters) Chapter 1. For The Glory of God (கட வா kaṭavuḷ vāḻttu): Couples 1-10 Chapter 2. Rain Supremacy (வா ற vāṉ ciṟappu): 11-20 Chapter 3. The greatness of those who refused (தா ெபைம n'tt'r perumai): 21-30 Chapter 4. Affirmation of the Power of Virtue (அற aṟaṉ valiyuṟuttal): 31-40 Chapter 5. Home Life (Ilvvayil ilv'kkai): 41-50 Chapter 6. The Kindness of the Spouse (Spouse's Welfare v'yakkaittu'aai lam): 51-60 Chapter 7. Getting Sons (Son Getting Putalvaraip Peacock): 61-70 Chapter 8. Possef Love (loving athpudaimai): 71-80 Chapter 9. Hospitality (hospitality virunt'mpal): 81-90 Chapter 10. Good Performance (Sweet iiiyavai k'rtaral): 91-100 Chapter 11. Gratitude (seynnanadaramai aaital): 101-110 Chapter 12. Impartiality (average state natuvu nilaimai): 111-120 Chapter 13. Self-control (modest aakkamushaimai): 121-130 Chapter 14. Decent behavior (moral cul-com): 131- 140 Chapter 15. Not craving another wife (Piraiyil piroaayamai): 141-150 Chapter 16. Patience (endurance porotaiyu-aimai): 151-160 Chapter 17. No envy (unclean Ness aakayaaramai): 161-170 Chapter 18. Not the kovs (Vekamai vekamai): 171-180 Chapter 19. Not to mention the evil of the missing (Non-Absentia purohagink'rhoramai): 181-190 Chapter 20. Not saying meaningless words (useless payasharmai): 191-200 Chapter 21. Horror of Evil Acts (Divividharaiyaccam): 201-210 Chapter 22. Debt Recognition (Reconciliation oppuravatarital): 211-220 Chapter 23. Giving (Eid iekai): 221-230 Chapter 24. Fame (popularity pukaan): 231-240 Chapter 25. Possession of benevolence (grace aruuluyu-aimai): 241-250 Chapter 26. Abstinence from the flesh (vegetarianism) (Pulan Denial pulakamaramaruttal): 251-260 Chapter 27. Repentance (tapas tawa): 261-270 Chapter 28. Inconsistent behavior (disciplinary Kedavuk: 271-280 Chapter 29. No Fraud (Kaijagamay): 281-290 Chapter 30. Truthfulness (truthfulness) Abstinence from anger (vekukulamai): 301-310 Chapter 32. Pain-free (inna undo iiiiiiiiiiyyyamai): 311-320 Chapter 33. Not Murder (Kollaamai): 321-330 Chapter 34. Instability of earthly things (nilaiyamai impermanence): 331-340 Chapter 35. Abdication (rejection of Turanawa): 341-350 Chapter 36. Perception (Meiyunar' implementation): 351-360 Chapter 37. Eradication of Desire (Avavataruttal): 361-370 Chapter 38. Past Affairs (Ul ooh and Karma): 371-380 Book II-Book of Politics (70 Chapters) Chapter 39. The Greatness of the King (Iroaimaiadci): 381-390 Chapter 40. Training (education kalvi): 391-400 Chapter 41. Ignorance (Illiteracy and Callamay): 401-410 Chapter 42. Learning through listening (issue k'lvi): 411-420 Chapter 43. Knowledge of knowledge (Knowledge of aaroivu-aimai): 421-430 Chapter 44. Error Fix (Guilt kurotraaginka-ital): 431-440 Chapter 45. Seeking the help of the Great (Periyar sub-kodaiperiyarait carcass): 441-450 Chapter 46. Avoiding associations of meanings (Ciroroiiiiiia'c'mai): 451-460 Chapter 47. Acting after proper consideration (known terintuceyalvakai process): 461-470 Chapter 48. Recognition of power (Valiarital): 471-480 Chapter 49. Recognition of opportunities (Punamamarite Time): 481-490 Chapter 50. Recognition of the Place (Idataataraital): 491-500 Chapter 51. Choice and confidence (know the reception of terintatestal): 501-510 Chapter 52. Selection and employment (Knowing the verb terintuvividhaaiyahtal): 511-520 Chapter 53. Cherishing One's Kin (circular curoudanta) : 521-530 Chapter 54. Unforgettable (Pocchavamai poccav'mai): 531-540 Chapter 55. Right Scepter (Sengonmai cengk'ttodmai): 541-550 Chapter 56. Scepter cruel (tyrannical catuugyelmay): 551-560 Chapter 57. No tyranny (veruvantaceyyamai): 561-570 Chapter 58. Benignity (porridge review): 571-580 Chapter 59. Spies (espionage otratrathaa): 581-590 Chapter 60. Energy (motivational Eckamutaimai): 591-600 Chapter 61. Switching (mattiyiiiigmai): 601-610 Chapter 62. Manly Try (Cancellation Reverb): 611-620 Chapter 63. Not despairing in trouble (ii. Ministry (Ministry amaicccu): 631-640 Chapter 65. Strength in Speech (south colvagatmai): 641-650 Chapter 66. Purity in action viṉaittūymai): 651-660 Chapter 67. Solidness in business (energy viitti-pam): 661-670 Chapter 68. Method of action (verb vidhaaiceyalvakai): 671-680 Chapter 69. Envoy (Tutu Message): 681-690 Chapter 70. Behavior in the presence of the King (maaththaaraic c'rntoutal): 691-700 Chapter 71. Knowledge of Signs (note kurodippaiital): 701-710 Chapter 72. Knowledge in the House of Council (Consent avaiyaitital): 711-720 Chapter 73. Don't Be Afraid of the Council (Abayakamai): 721-730 Chapter 74. Land (country n'u): 731-740 Chapter 75. Fort (Fort Aran): 741-750 Chapter 76. Ways of accumulating wealth (material process poruiceyalvakai): 751-760 Chapter 77. Majesty of the Army (Army Padaimadci): 761-770 Chapter 78. Military Spirit (padaiccerukku): 771-780 Chapter 79. Friendship (friendly: 781-790 Chapter 80. Scrutiny Friendship (Friendship nadpharaytal): 791-800 Chapter 81. Familiarity (Ancient pahanyaimai): 801-810 Chapter 82. Angry Friendship (Fire Friendly tee on the top): 811-820 Chapter 83. No Faith in Friendship (Kuta Friendship Kaanapu): 821-830 Chapter 84. Stupidity (stupidity p'taimai): 831-840 Chapter 85. Ignorance (bullarian pullaramivamai): 841-850 Chapter 86. Hostility (ikal): 851-860 Chapter 87. Supremacy of Hate (Enemy Pakaimahatci): 861-870 Chapter 88. Skills in quarrel behavior (pakaittiroanterital): 871-880 Chapter 89. Secret Feud (internal pack): 881-890 Chapter 90. Don't Offend the Great (Periar Periyaraip Drunk): 891-900 Chapter 91. Led by Women (Female Mud Dynasty peenvavasickeltraal): 901-910 Chapter 92. Wanton Women (Women's Project Varaivividharmakaiir): 911-920 Chapter 93. Abstinence from liquor (kailaikai kailai) : 921-930 Chapter 94. Gambling (gambling c'tu): 931-940 Chapter 95. Medicine (Marunto drug): 941-950 Chapter 96. Nobility (Civil Kutimai): 951-960 Chapter 97. Honour (maam maadham): 961-970 Chapter 98. Greatness: 971-980 Chapter 99. Perfect Perfection (proof c'raldad) : 981-990 Chapter 100. Kindly pa'pu'aimai): 991-1000 Chapter 101. Useless wealth (thanks to the wealth of natorathiyilcelvam): 1001-1010 Chapter 102. Shame (nanoeututaimai): 1011-1020 Chapter 103. On raising a family (Kuticeyalvakai): 1021-1030 Chapter 104. Agriculture (ploughing uairavu): 1031-1040 Chapter 105. Poverty (Nduravu): 1041-1050 Chapter 106. Menstruation:1051-1060 Chapter 107. Horror of Horror (Iravaccam): 1061-1070 Chapter 108. Vileness (Kayamai): 1071-1080 Book III-Book of Love (25 Chapters) Chapter 109. Mental disorder caused by the beauty of the lady (takaiya'ainkukuruttal): 1081-1090 Chapter 110. Recognizing signs (note kurodippaiital): 1091-1100 Chapter 111. Rejoice in sexual union (pu'arccimakirisetal): 1101-1110 Chapter 112. Praising its beauty (Invention of nalamputhanainturaital): 1111-1120 Chapter 113. Declaration of the Supremacy of Love (Ear Performance: 1121-1130 Chapter 114). Refusal of the reserve (Nanudu tutupuravuraittal): 1131-1140 Chapter 115. Hearing (alarming alararodivuuttal): 1141-1150 Chapter 116. Separation irrefutable (division piriv'ratoramai): 1151-1160 Chapter 117. Statement of absence (Pater Melindirangalpadarmelintiregkal): 1161-1170 Chapter 118. Eyes are troubled by grief (eye-scratch ka'vituppaital): 1171-1180 Chapter 119. Palor of Sorrow (Pasapparamuparuvaral): 1181-1190 Chapter 120. Solitary Suffering (Taintippaarmikuti): 1191-1200 Chapter 121. Sad memories (recalled crying nidhaaintavarpulampal): 1201-1210 Chapter 122. Visions of the Night (Dream of Kadhanavunilyyurittal): 1211-1220 Chapter 123. Crying in the evenings (Poushkandirangal positutukaiirasinghkal): 1221-1230 Chapter 124. Wasted (organ deformation urooppunaladhalaital): 1231-1240 Chapter 125. Solyloikies (chest-clad ne'cutukikiattal): 1241-1250 Chapter 126. Reserve Destroyed (mass destruction of the nirodaya): 1251-1260 Chapter 127. That time to return ப avarvayiṉvitumpal): 1261-1270 Chapter 128. Reading Signs (பத kuṟippaṟivuṟuttal): 1271-1280 Chapter 129. The desire for reunification (ண ப pu'arccivitumpal): 1281-1290 Chapter 130. Arguing with his heart (ெநெசா லத a non-cokukutal): 1291-1300 Chapter 131. Beloved quarrel (ல Ofulavi): 1301-1310 Chapter 132. Petty jealousy (ல க pulawi nunukkam): 1311-1320 Chapter 133. Pleasures of Temporary Variance (ஊடவைக Saluvakai): 1321-1330 Structure Cural Text is the work of one author, because it has a consistent language, formal structure and structure content, says zvelebil. Kural is also not an anthology and does not contain later additions to the text. Dividing into three parts (mappel) is probably an author's work. However, the units behind these three seem to be found in some surviving manuscripts and comments, most likely later additions, since there are differences between these subtitles found in manuscripts and those in historical comments. For example, in Pariselhagar's version are the following divisions that are very different from the chapters of Manacudavar: Chapter 1-4: Chapters of Introduction 5-24: Chapters on Inner Virtue 25-38: Ascetic Chapters of Virtue 39-63: Royalty, Male Leader 64-73: Theme and Ruler Chapter 74-96: Essential Parts of The State, Insight in Public Life Chapter 97-108 : Achieving Excellence in Social Life Chapter 109-115: Hidden Love Chapter 116-133 A: Married Love Such units are probably a later addition, but the couples themselves have been kept in their original form and there is no evidence of later changes or inserts into couples. According to Mr. Svelebil, the contents of the curnic text are undoubtedly patterned and very carefully structured. There are no structural gaps in the text, and each pair is indispensable for a structured whole. There are two different meanings for each pair, namely structural and proverbial. In their isolated form, that is, when they are removed from the context of a 10-pair chapter, couples lose their structural meaning, but retain a sense of wise saying, moral maxim. In isolation, a pair of pairs is the ideal form that possesses, to varying degrees, the prozodic and rhetorical qualities of gnomic poetry. Within the structure of the chapter, the pairs acquire their structural significance and reveal the fuller teachings of the author. This, according to Svelebil, is the highest template in the kural text, and finally, in relation to all the work, they acquire perfection in the totality of their structure. In terms of structural flow, the text travels the reader from the imperfect, incomplete state of the person implied in the early chapters to the physical, moral, intellectual and emotionally perfect state of the person living as a husband and citizen, according to the vealibil. In poetic terms, he combines the poetic and aphoristic form in diction in a meaningful, energetic, strong and multi-talented manner. It is an ethical text that sets out a universal, moral and practical approach to life. Throughout his work, Valluvar is more attentive to the substance than the linguistic appeal of his writing. Substance Text was written for its time, for the then modern society. It is characterized by pragmatic idealism, oriented to man in the aggregate of his relationship. According to Mr. Kural, there is no true and great poetry in Kural's text throughout the work, except, in particular, the third book, which is devoted to love and pleasure. This emphasis on substance rather than poetry suggests that Valluvar's main purpose was not to produce a work of art, but to instructively use wisdom, justice and ethics. The cural text begins with the call of God and then praises rain for being vital of all forms of life on Earth. He continues to describe the qualities of a righteous man before completing the introduction, emphasizing the value of aṟam virtue. Valluvar extols rain only with God, for it provides food and serves as the basis for a stable economic life, helping in agriculture, which Valluvar claims as the most important economic activity later in the Book II of the Kural Text. The greatest virtue of all is the ineligible; truthfulness comes only the next. (Kural 323; Ayar, 1916). Three books of the aṟam or Dharma (virtue) as a cornerstone, resulting in Kural being named simply Aṟam. Contrary to what Manusmriti says, Valluvar believes that aṟam is common to all, regardless of whether a person is the bearer of a palanquin or a rider in it. Of the three books of Kursk literature, the second in politics and the kingdom (poruḷ) is about twice the size of the first and three times the size of the third. With 700 pairs of couples on poruḷ (53 percent text), Valluvar mostly discusses state craft and war. The greatest of personal virtues according to the cural text is the unconverted truth, followed by truthfulness, and the two greatest sins that Valluvar feels very strongly is ungratefulness and meat-eating. As noted. S. Sundaram in the introduction to his while all other sins can be redeemed but never ungrateful, Valluvar Valluvar understand how someone might want to fatten themselves by eating the fat of others. Kural differs from any other work on morality in that it follows the ethics, surprisingly divine, even in the Book of Love. According to Gopalakrishna Gandhi, Valluvar adheres to his views on personal morality even in the Book of Love, where one can usually expect more poetic indulgence, describing the hero as a man with one woman without concubines. In a social and political context, the text of Kurala glorifies valor and victory in war and recommends the death sentence of the wicked only as a means of justice. According to Kaushik Roy, the curd text is essentially a classic of realism and pragmatism, and it is not a mystical, purely philosophical document. Valluvar presents his theory of the state using six elements: army (patai), subjects (kuti), treasures (kul), ministers (amaikku), allies (tpdu) and forts (aran). Valluvar also recommends forts and other infrastructure, supplies and food storage in preparation for the siege. The King and his army must always be prepared for war, and must launch a violent offensive, in the right place and at the right time, when the situation demands it, and especially against the weak and corrupt kingdoms. A good and strong kingdom must be protected by forts made of thick, tall and impenetrable walls. The text recommends a hierarchical military organization staffed by fearless soldiers ready to die in war. The scepter of the king is a firm support of the Brahms Veda, and all the virtues described in it. (Kural 543; John Lazarus 1885, A.K. Anantathan 1994). The cural text does not recommend democracy; rather, it accepts royalties from ministers associated with the code of ethics and the justice system. The king's text, says K.V. Nagarajan, is assigned the role of the production, acquisition, preservation and distribution of wealth. The king's duty is to ensure fair governance, to be impartial and to have the courage to defend his subjects and to punish them. The text supports the death penalty for the wicked in the book poruḷ, but does so only after it is emphasized without killing as the personal virtue of each person in the book aṟam. Kural warns against tyranny, appeasement and oppression, with the assumption that such royal behavior causes natural disasters, depletes the wealth of the state and ultimately leads to the loss of power and prosperity. Valluvar remained a general, not a specialist in any particular field. He never indulged in specifics, but always emphasized the basic principles of morality. This can be seen from the text of Kural: while Walluvar speaks of worship in God, he refrains from mentioning the method of worship; he refers to God as the ultimate reality without calling it any he speaks of land, village, country, kingdom and king, but never calls them by any name; although he mentions the value of reading and reading the scriptures, he never calls them; he speaks of the values of charity without setting rules for it; although he repeatedly stressed the importance of learning, he never said what should be learned; it recommends taxation in management but does not offer any share of the levy. The Similia and Contradictions Author rarely displays any concern about what analogy and superlative he used previously when writing on other topics, intentionally allowing some repetition and mild contradictions in ideas to be found in the kural text. Despite knowing its seemingly contradictory nature from a purist point of view, Valluvar uses this method to emphasize the importance of this code of ethics. Below are some of the cases where Valluvar uses contradictions to lay out the merits. While in chapter 93 Valluvar writes about the vices of intoxication, in chapter 109 he uses the same thing to show the sweetness of love by saying that love is sweeter than wine. To the question What is the wealth of all wealth? Valluvar points to two different things: grace (Kural 241) and hearing (Kural 411). As for virtues, it should be followed dearly even at the expense of other virtues, Walluvar points to truthfulness (Kural 297), without craving another wife (Kural 150), and not called a slanderer (Kural 181). In essence, however, in chapter 33 he crowns unsuasedness as the first of all virtues, pushing even the power of truthfulness into second place (Kural 323). While he says that it is possible to extract what is natural or innate in it (Kural 376), he points out that it is possible to overcome inherent natural disadvantages by getting rid of laziness (Kural 609). Although in Chapter 7 he argues that men can benefit the most from their children scientists (Kural 61), in Chapter 13 he says that this is what is obtained by self-control (Kural 122). Comments and translations Main articles: Translations of Tirukkural, List of translations of Tirukkural in the language, and Tirukkural translations in English Comments Palm sheet manuscript Tirukkural Kural is one of the most reviewed of all works in Tamil literature, and almost every famous scientist has written exegesis or comments (explanation in prose or verse), known in Tamil as. Some of the Tamil literature that was written after Kural's quote or borrowed his pairs of pairs in their own texts. According to Eravindan, these texts can be considered as early comments on the kural. About the 10th century AD and after it there are special comments on the text of Kural. There were at least ten medieval commentaries, of which only six survived in the modern era. Ten medieval commentators Manakudawar, Dharumar, Dhamattar, Nakchar, Paridiar, Tirumamayar, Mallar, Paris Perumal, Kaalingar and Pariselalhagar lived between the 10th and 13th centuries AD. The works of Dharumar, Dhaamuttar and Nachar are only partially available. The comments of Tirumalayar and Mallar are completely lost. The most famous of these are the comments of Pariselalhagar, Kaalingar and Manakkudavar. Among the ten medieval commentaries, the scholars found spelling, homophonic and other minor textual variations of a total of 900 desks, including 217 in Book I, 487 desks in Book II and 196 couples in Book III. It was written by Parimelalhagar - Vaishnava Brahmin is probably based in Kanchipuram, which lived around or until 1272 AD Along with the text of Kural, this commentary was widely published and in itself is a Tamil classic. Pariselalhagar's comment has been preserved for centuries in many folk and scientific versions. A more scientific version of this commentary was published by Krisnamachariyar in 1965. According to Norman Cutler, Pariselalhagar's commentary interprets and maneuvers the cural text in its own context, based on the concepts and theological backgrounds of Hinduism. His comment closely follows Kural's teachings, reflecting both the cultural values and textual values of Tamil Nadu of the 13th and 14th centuries. Valluvar's text can be interpreted and maneuvered in other ways, Cutler argues. In addition to ten medieval comments, there are at least three other comments written by unknown medieval authors. One was published under the title Palhaya Uray (meaning ancient commentary), and the second was based on Paridiar's commentary. The third was published in 1991 under the title Jaina Uray (meaning Jaina's commentary) by the Saraswathi Mahal Library in Thanyavura. After these medieval comments, there are at least 21 venda comments to Kural, including Somesar Mudumoli Venba, Murugesar Muduneri Venba, Sivashiva Wenba, Iranges Venba, Vadamalai Venba, Dkhinakar Venba, and Jinendra Venba, all of which are considered comments in a silent form. In the 19th and 20th centuries, several contemporary commentaries appeared. Of these, the comments of Kaviraji Panditar and W.V. Swaminata Ayer are considered classic modern scientists. Some of the 20th century comments include comments by Tyrumeni Ratina Kavirayar, Romanuja Kawarayar, K. Wadivelu Chettiar, K. Kuppsami Mudalar, K. Kuappsami Mudalar, K. Viru, Iyochi Tass, V. O. ChibardamAm Pillay, Tiru Wee, M. Varadarajan, Namakkal Kavnayar, Tirukkuralar V. Munusami, Devania Pavanar, M. Karunaniti and Solomon Pappaya, as well as several hundred others. Translations of 1856 AD Latin translation of Tirukkural by Karl Graula, with English notes by William Hermann. Graul also published the first German translation. Kural was the most frequently translated ancient Tamil text. By 1975, translations had been published in at least 20 major languages: Hindi, Telugu, Kannada, Malayalam, Bengal, Marati, Gujarati and Urdu Neindian languages: Burmese, Malay, Chinese, Fijian, Latin, French, German, Russian, Polish, Swedish, Thai and English text have most likely been translated into Indian languages by Indian scholars for centuries, but the manuscripts of such translations have been rare. For example, S. R. Ranganathan, a librarian at madras University during British rule, discovered a Malayalam translation copied in 777 by the Malayalam calendar, a manuscript that dates back to the late 16th century. The text was translated into several European languages during the colonial era, especially by Christian missionaries. The first European translation was published by Konstantin Joseph Bezki in 1730. However, he translated only the first two books, seemingly virtue and wealth, leaving a book about love because its erotic and sexual nature was deemed inappropriate by them for a Christian missionary. The first French translation was called by an unknown author around 1767, who went unnoticed. The first available French version was provided by E. S. Ariel in 1848. Again, it doesn't translate all the work, but only parts of it. The first German translation was made by Karl Graul, who published it in 1856 in both London and Leipzig. The first and incomplete English translations were made by N.E. Kindersley in 1794 and then by Francis White Ellis in 1812. While Kindersley translated a selection of cural text, Ellis translated 120 verses in all - 69 of them in verse and 51 in prose. Translations of part of Kural into English were the first to be published in 1873. In 1840 and 1852, W. H. Drew translated the first two parts into prose, respectively. It contained the original Tamil text of Kurala, a commentary by Parismelalhagar, amplified by Roman Kavirayar's commentary and Drew's English translation. However, Drew translated only 630 desks, and the rest were translated by John Lazarus, his native missionary. Like Bezki, Drew didn't translate a third book about love. The first full English translation of Kural was a translation of the Christian missionary George Uglou Pope in 1886, which presented the full Kural to the Western world. Kural's translations Asian and East Asian languages were published in the 20th century. Some of them relied on the translation of earlier English translations. By the end of the 20th century, there were about 24 translations of Kural, both domestic and non-native scholars, including V.V. S. Ayar, K. M. Balasubramaniam, Shudkhananda Bharati, A. Chakravarty, M. S. Purnalingam Pillai, K. Rajagopalachar, in English. S. Sundaram, V.R. Ramachandra Dikshitar, G. Vanmikanathan, Casturi Srinivasan, S.N. Sriramadesican Work was also translated by Kitta Syronmani into the language of Narikuravas, a tribal community in Tamil nadu. Translational difficulties and distortions The largest book of Tirukkural, exhibited with a very compressed pro-nosonic form, the cural text uses the intricate meter Kural venba, known for its outstanding suitability for gnomic poetry. This form, which he calls the miracle of shortness and condensation, is closely related to the structural properties of the Tamil language and has historically presented its extreme difficulties to its translators. Speaking about Kural's translation into other languages, Herbert Arthur Popley notes that in no translation can one pay tribute to the beauty and power of the original. He argues that it is impossible to truly appreciate the maxims found in the Kural pairs through translation, but rather that Kural must be read and understood in its original Tamil form. In addition to these inherent difficulties in translation of Kural, some scholars have tried either to read their own ideas in Kural desks, or to deliberately misinterpret the message to conform to their preconceived notions. For example, the Latin translation of Father Meshi's Christian missionary contains several such incorrect translations. According to V. Ramasama, Bezki deliberately distorts the message of the original when he makes றவா as a sea of unhappy life and the phrase றெபகட as the sea of this birth, which was translated by others as the sea of many births. Beschi means, therefore, those who swim a huge sea of suffering. The notion of rebirth or many births for the same soul is contrary to the Christian principle and faith. According to Norman Cutler, both in the past and in the modern era, Kural has been reinterpreted and suitable for reflecting the text values in the text as well as the author's cultural values (s). Around 1300 AD, the Tamil scholar Parimelhalhagar interpreted the text in Brahman rooms and terms. Just as Christian missionaries in the colonial era gave up their jobs in their Christian premises, phrases and concepts, some Dravidians era to rethink and quit work on furthering their own goals and socio-political values. This led to very different interpretations of the original. The publication of the first known edition of Kurala, published in Tamil, in 1812. Tirakutal remained largely unknown outside India for more than a millennium. In addition to palm-leaf manuscripts, they were passed by word of mouth from parents to their children and from narectors to their disciples for generations in the Tamil and speaking regions of southern India. According to Sanjevi, the first translation of the work appeared in Malayalam (Kerala) in 1595. The first paper seal of Tirukkural traced back to 1812, attributed to the efforts of nanapirakakar, who used wooden blocks carved from palm sheets to create copies of Tirukkural along with copies of Olathyar. It was not until 1835 that Indians were allowed to create a printing press. Kural was the first tamil-language book to be followed by Naladiyar. Subsequent editions of Tirukkural appeared in 1831, 1833, 1838, 1840 and 1842. Since then, the work is constantly printed. By 1925, Kural literature had already appeared in more than 65 publications, and by the beginning of the 21st century it had crossed 500 editions. The first critical edition of Tirukkarala, based on manuscripts found in Hindu monasteries and private collections, was published in 1861 by Arumuka Navaar, a Jaffa-born Tamil scholar and Shayvism activist. Navalar, Utah, was probably the greatest and most influential of its predecessors in studying numerous versions and the conclusion of an edited split-sandi version for the Curral Scholarship and many other historical Tamil texts in the 19th century. Parimelalhagar's comment on Tirukkusala was first published in 1840 and has since become the most widely published commentary. In 1850, Kural was published with comments by Vedairi Mudalary, who published a revised version later in 1853. In 1917, Manakkudavar's commentary on the first book of the curian text was published by V. O. Chidambaram Pillay. Manakkudavar's commentary on the entire kural text was first published in 1925 by K. Ponnusami Nadar. In 2013, Perimelyalhagar's commentary appeared in more than 200 publications by more than 30 publishers. Since the 1970s, Kural's text has been translated into ancient Tamil scenarios, such as the Tamil-Brahmi script, the Palla script, the Vattelentt and others donated by Siromoni from the International Tamil Institute of Tamil Studies (IITS, Madras Christian College). Comparison with other ancient literature Commemorative mark of 1960 Valluvara Some teachings in Tirukkuṛaḷ, says in other Sanskrits, such as the more ancient Artashastra and Manusmriti (also called Manawadharmasastra). The text is part of an ancient Tamil literary tradition, but it is also part of one great Indian ethical, didactic tradition as some of its verses are undoubtedly translations of Sanskrit classics. Topics and ideas in Tirukkural - sometimes with close resemblance, and sometimes with significant differences - are also found in Manusmriti Manu, Artashastra Kautilia, Nitisara Kamandaki and Viasutre Vationa. Tirukkutal borrows a large number of lines and phrases from earlier Tamil texts, according to Mr. Svelebil. For example, phrases found in Kuruntokia (lit by a collection of short poems) and many lines in Narrinai (illuminated. Excellent love setting), which begins with a call to Vishnu, appear in a later Tirukkural. The authors who came after the composition of Tirukkural are similarly broadly quoted and lent from Tirukkural. For example, prabandhis such as Tiruvaluwamay, probably from the 10th century AD, are anthologies on Tirukkural, and these widely cite and embed poems written in meters attributed to gods, goddesses and revered Tamil scholars. Similarly, the love story of Perunkatai (lit. Great Story) probably consists of 9th century quotes from Tirukkural and embeds similar teachings and morals. Verse 22.59-61 of Manimekalai - a Buddhist princess and then a nun based love story epic, probably written about the 6th century AD, is also quoted by Tirukkural. This Buddhist epic ridicules Jainism, embedding morals and ideals similar to those in the Kurals. Tirukkural's teachings are similar to the teachings of Artasastra, but differ in some important aspects. In the theory of the state of Valluvara, unlike Kautilia, the army (patai) is the most important element. Valluvar recommends that a well-trained and well-trained army (patai) led by a capable commander and ready for war is necessary for the state. According to Khayela, the flogging of the cural text is based on morality and benevolence as cornerstones. Tirukkurat teaches that ministers and people who work in public service should lead ethical and moral lives. Unlike Manusmriti, Tiurucurral does not matter to castes or any dynasty of rulers and ministers. The text states that anyone with virtue and kindness should be called a brahman. According to Thomas Manninjat (a theologian raised in southern India, Tirukkutal, according to natives, reflects the philosophy of Advaita Vedanta and teaches the advajtic way of life. Tirumandiram, the Book of Parable in the Bible, Buddha's utterances in Dhammapad, and ethical works of Persian origin such as Gulistan and Bustan, in addition to the holy books of various religions. Kural's text and Confucian utterances, recorded in classic Chinese-language analyses (called Lun Yu, which means Sacred Sayings), bear some similarities. Both Valluvar and Confucius focused on the behavior and moral behavior of the common man. Like Valluvar, Confucius advocated for legal justice, embracing human principles, civility, and family piety, in addition to the virtues of benevolence, righteousness, fidelity, and reliability as the foundations of life. While Ahimsa remains a fundamental virtue of the Welsh tradition, zen remains a central theme of confucian tradition. By the way, Valluvar differed from Confucius in two ways. First, unlike Confucius, Vallouvar was also a poet. Secondly, Confucius did not deal with the theme of marital love, for which Walluvar devoted a whole division in his work. Raising children is central to the Confucian thought of the birth of humanity and the goodwill of society. Lun Yu says: Therefore an enlightened ruler will regulate the livelihoods of his people so that before they have enough to serve their parents and below they have enough to support their wives and children. The main admission article: The Effect of the Statue of Tirukkural Walluvar in SOAS, campus of the University of London. Kural was praised both in India and for its universal, non-religious values. Russian philosopher Alexander Piatigorsky called him the chef of both Indian and world literature due not only to the great artistic merits of the work, but also to the high humane ideas that are equally valuable to people all over the world, all periods and countries. G. W. Pope called his author a bard of a universal man for being a wagon and a wagon. According to Albert Schweitzer, there is hardly a collection of maxims in the literature of the world in which we find so much high wisdom. Leo Tolstoy called him a Hindu kural, and Mahatma Gandhi called him a textbook of irreplaceable authority in moral life and said: Maxims of Walluvar touched my soul. There is no one who gives such a treasure of wisdom as he does. The sand sculpture of Valluvar at the Chennai 2020 book fair by Jesuits, Catholic and Protestant missionaries in the colonial era of southern India praised the text, many of which continued to translate the text into European languages. Protestant missionary Edward Jewitt Robinson said that Kural contains all things and there is nothing he does not contain. Anglican missionary John Lazarus said: No Tamil work can ever come close to purity It's a snour. It is a permanent reputation of modern Tamil. According to the American Christian missionary Emmons E. White, Tirukkutal is a synthesis of the best moral teachings in the world. Rajaji commented, This is the gospel of love and the code of soul life. All human aspiration is embodied in this immortal book, a book for all ages. According to K. M. Munshi, Tirukkutal is a treatise primarily in the art of life. The Indian nationalist and yoga guru Sri Aurobindo stated: Tirukkural is the greatest gnomic poetry ever written in its kind. E. S. Ariel, who translated and published the third part of Kural in French in 1848, called it a masterpiece of Tamil literature, one of the highest and purest expressions of human thought. Hussain, the former president of India, said, Tirukkuran is a treasure trove of worldly value, ethical leadership, and spiritual wisdom. Popular culture Kural couple on display inside the Metro Chennai subway train Portrait of author Tirukkural with matte hair and flowing beard, as drawn by artist K.R. Venugopal Sharma in 1960, was adopted by the state and central governments as a standardized version. Soon it became a popular and standard portrait of the poet. In 1964, the image was unveiled in the Indian parliament by then-India President Mr. Hussein. In 1967, the Government of Tamil Nadu decreed that the image of Valluvar should be present in all government offices in Tamil Nadu. The kural does not seem to have been set in Valluvar's music. However, a number of musicians set it up and several singers gave it to them in their concerts. Contemporary composers who have set up Kural pairs include Mayuram Viswanata Sastri and Ramani Bharadwaja. Singers who have performed full Tirukkural concerts include M. M. Dandapani Desicar and Chidambaram C. S. Jayaraman. Madurai Somasundaram and Sanjay Subramanian are other people who gave a musical rendering of Kural. Mayuram Viswanata Shastri put all the poems to music in the early 20th century. In January 2016, Chitrabina N. Ravikiran put all 1,330 poems to music in a record-breaking 16 hours. Kavithalayaa Productions by K. Balahander opened his films with the first pair of Kural sung in the background. Kural pairs can be found in numerous Tamil films. In the twentieth century, several Tirukkural conferences were held, such as the Tirukkurala V. Munusami conference in 1941 and Periyar E. W. Ramazami in 1949. Several scientists, celebrities and politicians took part in them. Kural couples are also in music, dance, street shows, solo concerts, concerts, events, and riddles. In 1818, the then Madras collector Francis White Ellis issued a gold coin depicting Valluvar. At the end of the 19th century, the South Indian saint Wallalard taught the message of Kural. In 1968, the Tamil Nadu government made it mandatory for kural couples to be shown on all government buses. The 2,921-kilometre train between Kanyakumari and New Delhi is named by indian railways as the Thirukural Express. The temples and memorials of the Walluwar shrines and monuments in the style of Hindu temples are located in various parts of Tamil Nadu. Valluvar Cottam in Chennai (left) is modeled as the ceremonial chariot of a Hindu temple, inside which Walluvar sits. It is connected to the kalana mandala (wedding hall), and has all 1330 Thirukkural pairs painted on the perimeter pillar walls (right). The text of Kural and its author have been highly revered for centuries. In the early 16th century, the Hindu community of Shaiva added a temple in the temple complex of Ekambareswara-Kamakshi (Shiva Parvati) in Mylapore, Chennai, in honor of the author Tirukkuṛaḷ Valluvar. Local residents believe that this is where Valluvar was born, under a tree in the complex of shrines. A statue of Valluvar in a yoga position holding a manuscript of the Tirukurral palm leaf sits under a tree. In the sanctuary dedicated to him, the wife of Valuvar Vasukiamma is patterned after the Hindu deity Kamakshi inside the sanctuary. The temple of Shikar (spire) above the sanctuary shows scenes of Hindu life and deities, along with Walluvar, reading his married couples to his wife. It became a church tree in the temple, an oily nut or iluppaic tree under which Valluvar is believed to have been born. The temple was overhauled in the 1970s. Many of these communities, including Milapor and Thirauli, consider Valluvar the 64th Nayanmar of the Saivit tradition and worship him as a god and a saint. In 1976, a monument in honor of Kural literature and its author was built in Chennai. The main element of the monument includes a chariot 39 meters (128 feet) high, a replica of the chariot in the temple city of Tiruvarur, and it contains a life-size statue of Valluvar. On the perimeter of the chariot are marble slabs with the inscription Tirukkural desks. All 1330 verses of the curd text are written on bas-relief in the corridors in the main hall. Walluwar statues have been erected around the world, including in Kanyakumari, Chennai, Bengaluru, Haridwar, Puttalam, Singapore and London. The tallest of these is the 41-metre stone statue of Valluvar, erected in 2000 on top a small island in the town of Kanyakumari on the southernmost tip of the Indian Peninsula, at the confluence of the Bay of Bengal, the Arabian Sea and the Indian Ocean. This statue is currently the 25th tallest in India. The Legacy Statue of Walluvar, along with the Vivekananda Memorial, off the coast of Kanyakumari, Tamil Nadu. Kural remains one of the most influential Tamil texts admired by generations of scholars. The work inspired Tamil culture and people from all walks of life, with parallels in the literature of different languages in the Indian subcontinent. His translations into European languages, from the beginning of the 18th century, brought him worldwide fame. Cural discourse in Chennai in January 2019. Kural is about something quoted tamil work. Classical works such as Purananuru, Manimakalai, Silappatikaram, Peria Puranam and Kambah Ramayanam quote Kural with various titles, giving numerous titles to a work that was not originally named by its author. In Kambah Ramayanam, the poet Kambar used up to 600 pairs of Kurala. Kurdish couples and thoughts are given in 32 cases in Puranaura, 35 in Purapporul Venba Maalai, 1 in Patitrupatt and Ten Idylliah, 13 in Silapapikarakarama, 91 in Manimekalai, 20 in Jiwak Chintamani, 12 in Willy Bharatham, 7 in Tiruvilayadal Puranama and 4 in Kanda Puranama. The work is usually cited at vegetarian conferences, both in India and abroad. Kural's text was first included in the school curriculum by the British colonial-era government. However, only a select of 275 pardinoks were trained by schoolchildren from Standard III to XII. Attempts to include Kursk literature as a compulsory subject in schools were ineffective in the decades after independence. On April 26, 2016, the Madras Supreme Court ordered the state government to include all 108 chapters of Aram and Porul Kural text in the school curriculum for vi-XII classes from the 2017 to 2018 school year to build a nation with moral values. The Court observed, No other philosophical or religious work has such a moral and intellectual approach to the problems of life. See also Eastern Philosophy List of Historical Indian Texts List of Translations of Tirukkural in Glossary Names for Tirukkural Tiruvallu Maalai Nalatiyar Sangam Literature Letter to Hindu Leo Tolstoy List of Literary Works by The Number of Translations by Tao Te Jing Manu Smriti Vedas Series Philosophy Side Panel Part series onJane Philosophy Concept ntav'da Sajdawa Epistemology Jain Cosmology Of Ahimsa Karma Dharma Vitalism Kevala Jan Moksha (Liberation) Dravia (Six Eternal Substances) Tattwa (Seven Basics) Sangha (Community) People Ancient Kundakunda Samanthabhadra Umaswamy Siddhasen Divakara Akalanka Jinasena Nemichandra Haribhadra Hemacandra Yashoshijaya Modern Shambat Rai Jain Pt. 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Kural strictly insists on moral vegetarianism, the concept of ahims or இனா ெசயாைம, which remains the moral foundation of vegetarianism and veganism, is described in Kural's chapter on non-violence (chapter 32). For examples of Sanskrit credit words, see Murughan's Smile by zvelbil. C. The Year of Valluvar was obtained by adding 31 years to the current Gregorian year. D. Svelebil compares Kural's chapter on the virtues of compassion (e.g., chapters 25, 26, 32, 33) with chapters of Abrahamic texts, such as Deuteronomy 14:3-14:29 and Koran 5:1-5. e. Quote: Immoderate is an absolute virtue (aram) in the Arattuppal (glory of virtue section), but the duty of the army is to kill in battle, and the king must execute a number of criminals in the process of justice. In these cases, violations of the aram (in the previous section) are justified (Tiruvalluvar) by virtue of special duties cast on the king and the justification is that a few wicked must be bitten off to save the general public (TK 550)f. - Couples are usually numbered linearly through three books covering all 1330 pairs. They can also be marked by their head number and couple number in the chapter. Thus, the third pair in chapter 104 (agriculture), for example, can be pmed for either as 1033 or, less frequently, as 104:3. g. The doctrine of niche stone in Hinduism states that a dharma housewife can achieve the same goals as a monk who renounces a monk through internal renunciation, i.e. homeless action. Cf. Kural 629: Anyone who has never rejoiced will not be overwhelmed by sadness. This is recommended by Bhagavad Gita, who discusses and synthesizes three dominant trends in Hinduism, namely, enlightenment-based abdication, Dharma-based homeowner life, and devotion-based themes, and this synthetic response to Geeta recommends that one need to confront or or view, and consider both. The commentary, sometimes referred to in Indian tradition as bhas, refers to the explanations and interpretations of aphoristic texts. They are written by various scholars to develop, comment and outline ideas such as chicken or sutra or whatever text I mean (e.g. Jane, Hindu and Buddhist scriptures). Compare this to Chapter 7 of Tirukkurala, a curd on how to lay children out. j. - Government of Tamil Nadu, G. O. Mrs. 1193, dated k. A stone inscription found on the walls of a well in the Peria Palayatamman Temple in Rojaptai indicates Ellis's attitude towards Valluvar. It is one of 27 wells dug by Ellis in 1818, when Madras suffered from an acute shortage of drinking water. In a lengthy inscription, Ellis praises Valluvar and uses the park from Tirukkural to explain his actions during the drought. When he was in charge of madras' treasury and mint, he also issued a gold coin with the image of Valluvar. The Tamil inscription on his grave makes a note about his commentary Tirukkural. L. - Original inscription in English, written on the meter airiyapa and personal in the first person: (Kural part he quotes in italics) tondiya sanur u nadunum aazhiyil thintha vazhukuru maamani Gunakatan Mudanta Kudalala Ndunulailam Taaj Nirupithu Chennab Allison from the city is Jane (ru) Bandakaria Paracaria Parakariya Sumaykai Poets Lord Mayilaam Patiyan Divine scientist Tyrouvalluvar (en) Tirudural Thannil Tiruwula Pitti Irupunaum Wanayaum Warupunaum Vallanum Cullaranum Nattukku Kuruppu analyze the meaning of my swastisri salivahana sakapa. . Rah Chella Nindra English in Waru 1818 prabhawadi wau vechella nindra bahutanya wair a tha a tichhi nakshatra yoga Karanam Paartu Suba kinati lidhina tyrupatu durau kandu punyahavachanam I did so. Citations : b c d e f h P.S. Sundaram 1987, page 7-16. Camille Svelebil 1973, page 156-168. a b Kouaimamani and Nagarajan, 2013, page 115. Pillay, 1994. K. Blackburn, 2000, 449-482. Svelebil, 1973, page 157-158. Lal, 1992, page 4333- 4334, 4341. a b c d zvelebil, 1975, page 124. a b c d e f g Camille zvelebil 1973, p. 156. Cutler, 1992. a b Das 1997, page 11-12. a b 1973, page 160-163. Hikusaka and Samuel 1990, page 200. Anantathan, 1994, page 151-154. Kaushik Roy 2012, page 151-154. a b c Lal, 1992, page 4333-4334. Sundaramurti, 2000, page 624. Manawala, 2009, page 24. a b c zvelebil, 1973, page 156-171. Nedonchejian, 1991, page vii. Kovmariswari, 2012, page iv-vi. 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Thirukkural with English pairs L'Auberson, Switzerland: ASSA Editions, ISBN 978-2-940393-17-6. Tirunavkukkasu, K.D. (1973). Tribute to Tirukkural: Compilation. In: First All India Tirukkural Seminar Documents. Madras: Madras University Press. Page. 124. Varadharasan, Mu. (1974). Tirukkual Aladhu Vaazhkai Vilakkam. Chennai: Pare Nilaam. Varadharasan, Mu. (1996). Tamil Ilakkia Varalaru. New Delhi: Sakythia Academy. Viswanathan, R. (2011). Thirukkural: Universal Tamil Scripture (along with Parimelazhagar commentary in English) (including text in Tamil and Roman). New Delhi: Bharatiya Vidya Bhavan. 278 p. ISBN 978-8-1727-6448-7 Yogi Shuddhananda Bharati (Trans.). (May 15, 1995). Tiracukutal with English couples. Chennai: Tamil Chandrov Perawai. Kaushik Roy (2012). Hinduism and the ethics of war in South Asia: from antiquity to the present. Cambridge University Press. ISBN 978-1-107-01736-8.CS1 maint: ref'harv (link) Camille zvelebil (1973). Murughan's smile: About Tamil literature in southern India. Brill. ISBN 90-04-03591-5.CS1 maint: ref'harv (link) Camille Svelebil (1974). Tamil literature. Otto Harrassowitz Verlag. ISBN 978-3-447-01582-0.CS1 maint: ref'harv (link) Camille zvelebil (1975). Tamil literature. The Oriental Guide. Brill. ISBN 90-04-04190- 7.CS1 maint: ref'harv (link) zvelebil, K. (1962). Preface. In: Tirukkutal Tiruvalluvar (translated by K.M. Balasubramaniam). Madras: Manali Lakshman Mudalyar Specific Funds. 327 pages. External Commons links have media related to Tirukkural. Tirukkuran: The work of Tiruvalluvar from the encyclopedia Britannica G. W. Pope English Translation of Tirukkural Tirukkural in various languages Tirukkutal and psychology derived from thirukkural explanation in tamil pdf. thirukkural in english and tamil with explanation. thirukkural in english and tamil with explanation pdf. thirukkural in tamil with explanation audio. thirukkural in tamil with detailed explanation. thirukkural in tamil with explanation audio free download

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